明代后期新学美育思想研究

发布时间：2018-05-14 22:20

本文选题：明代后期 + 新学美育思想　；参考：《浙江师范大学》2010年硕士论文

【摘要】： 明代后期的美育思想既表现出鲜明的时代进步性,又具有一定的内在矛盾性,而且涉及到流派之间的冲突与斗争,研究起来具有较大的难度和复杂性,鉴于此,本文选取其中最能体现其时代特征的新学美育思想进行集中论述和研究,以求较为准确地把握明代后期美育思想的新质。本文主要围绕李贽、汤显祖、袁宏道等人的美育思想展开研究,具体分析和梳理了这三位美学家的美育观,并阐述了新学美育思想的当代意义。论文的第一部分从宏观上分析了明代后期新学美育思想出现的新质：美育的自然主义精神、美育的平民化方向和美育的快乐化原则等三方面。新学崇尚自然个性、倡导情感、标举性灵,标明到明代晚期整个社会,特别是新学学派对自然人性已经有了崭新的认识,进一步发现了美育的伟大意义；新学对通俗文艺的地位给予了积极的肯定与提升,通俗文艺起到了比诗歌、散文等传统文学体裁更大的化育功能和培养人的创造性的作用,从而使美育走向普通民众,显示了它的平民化方向和巨大的现实功用；新学还反转了传统美育重视文艺道德教化功能的倾向,大力宣扬文艺的审美愉悦作用。总之,经过新学的改造,晚明美育已经不再是传统德教的附庸,而成为实现快乐人生、趣味人生的重要方式和途径。论文的第二部分具体详尽地分析和阐释了晚明新学美育思想的内涵和特征。其中以思想界的李贽、戏曲界的汤显祖和文学界的袁宏道等为主要代表进行个案分析,并在对这三个个案分析的基础上,进行了归纳和总结,概括出了新学美育思想的一些重要的共同的特征。对于李贽,主要阐发其“心”之美的美育思想特色,分别从谨守“童心”的美育宗旨、以“至文”为本的美育教材观和“琴者心也”的乐教观三方面展开论述；对于汤显祖,则抓住其以“情”为美的浪漫主义特色,具体从“世总为情”的美育根据和“无故而喜,无故而悲”的美育方式两方面来阐释；至于袁宏道,则紧紧围绕其以“俗”为美的生活美育观,结合明代后期鲜活的生活画卷,从其尚“俗”的美育实践形式和立足“平民”的价值取向两个方面进行重点研究。论文的第三部分以总结、评介这一时期的美育思想为切入点,阐发新学美育思想的当代意义。新学美育追求自然主义精神,彰显了美育要重视人的个性化发展的特征,对当今多元化的文化构建具有启蒙和铺垫意义；而新学美育思想的平民化方向对于当今构建和谐社会有很重要的参考价值。本文的创新之处在于选题的独特性和内容的新颖性,研究方法上把流派研究与个案研究相结合,把个别结论和一般社会发展规律相结合,从而形成了比较客观、科学的结论。本文的写作目的立足于探寻古典传统美育发展过程中完成重大转折的手段和方式,发现近现代美育与中国古典美育之间的差异和关联性。虽然本文对这一问题的探索只是处于初级阶段,但已经起到彰显晚明美育新质,初现晚明美育思想轮廓的作用,对于今后的晚明美学美育的研究奠定了一个较好的基础。
[Abstract]:The idea of aesthetic education in the late Ming Dynasty not only shows a distinct era progress , but also has a certain internal contradiction , and involves the conflict and struggle between schools . In view of this , the author focuses on the aesthetic education thought of Li Zhi , Tang Xianzu , Yuan Hongdao and so on . This article mainly focuses on the aesthetic education idea of Li Zhi , Tang Xianzu and Yuan Hongdao , and expounds the contemporary significance of the aesthetic education thought .

The first part of this paper analyzes the new quality of aesthetic education in the late Ming Dynasty : the naturalistic spirit of aesthetic education , the direction of aesthetic education and the principle of happiness of aesthetic education .
The new study has given positive affirmation and promotion to the status of popular literature and art , which has played a more important role in the traditional literary genre , such as poetry and prose , as well as the creative function of cultivating people , thus leading the aesthetic education to the ordinary people , showing its orientation and great practical utility ;
The new study also reverses the tendency of traditional aesthetic education to pay attention to the function of literature and art ethics and promotes the aesthetic pleasure of literature and art . In conclusion , after the transformation of new science , late Ming and aesthetic education are no longer the attachments of traditional German teaching , and become an important way and way to realize happy life and interesting life .

The second part of this paper analyzes and explains the connotation and characteristics of the idea of aesthetic education in late Ming Dynasty .
For Tang Xianzu , grasp the romantic characteristic of " love " as the beauty of beauty , which is explained in two aspects : the aesthetic education of " the love of the world " and the aesthetic mode of " no reason and joy , no reason and compassion " ;
As for Yuan Hongdao , the aesthetic education concept of " vulgar " and " vulgar " is closely related to the life style of life in the late Ming Dynasty , and the emphasis study is carried out in the form of aesthetic education of " vulgar " and the value orientation of " civilians " .

The third part of this paper is to summarize and evaluate the aesthetic education thoughts in this period as an entry point to explain the contemporary significance of the new aesthetic education thought .
The orientation of the new aesthetic education thought is of great reference value to the construction of a harmonious society today .

The purpose of this paper is to explore the differences and the relationship between modern aesthetic education and Chinese classical aesthetic education .

【学位授予单位】：浙江师范大学
【学位级别】：硕士
【学位授予年份】：2010
【分类号】：B83-091

【参考文献】