疯狂与自身：福柯生存美学思想研究

发布时间：2018-06-01 11:57

本文选题：生存美学 + 关怀自身　；参考：《西北大学》2011年硕士论文

【摘要】：本文是从福柯后期提出的生存美学思想出发,展开对其早期著作《古典时代的疯狂史》的具体分析。生存美学思想是福柯整个思想的核心,具有系统性的研究价值和学术意义,标志就是以高宣扬先生的《福柯的生存美学》一书作为代表。但是,目前在学术界只是处于一个初步研究阶段,存在质疑和反问的声音。人们更愿意认同福柯的的知识——权力观,或者思想的阶段性。福柯思想真正的圆满总结就是其在临死之前的说法：主体是其一生的研究主题。从学术界的普遍观点看来,福柯著作中涉及的主体概念都是解构主体,也即对个体人自身的关注,是其生存美学思想中关怀人自身的体现。生存美学是福柯整个思想的核心和理论视角及其学术研究的切入点,《古典时代的疯狂史》作为福柯的最初著作也有体现生存美学思想的潜在和可能,但是,疯狂作为“他者”一直以来成为福柯思想中对后世产生巨大影响的概念。笔者以为这是研究者对福柯思想的重大误解和偏离,“他者”的本质对于福柯而言,并不是对抗中心、权力、理性等的手段和措施,而是在这种对抗中实现对人自身的真正关怀,特别是以疯狂为代表的“他者”所体现出的生存美学思想。在理性和主体高扬和肆虐的历史时期,疯狂的边缘位置和人“自身”的真实处境具有共同的命运和遭遇。在福柯意义上,疯狂就是一种关怀自身。本文主要从三个方面来论述：首先,疯狂在本体论上是人在关怀自身。从个体存在意义上,认可疯狂主要是在实现人生存在的多种可能性；疯狂的非理性或者宗教神秘是认知人自身的存在维度,而非对人自身的偏离；文学表现疯狂,文学实现疯狂。文学是疯狂对人自身的关怀。其次,疯狂不仅仅是一种客体认知,更是一种主体关怀,实践存在。疯狂在关怀自身的同时并不与他人成对抗关系,而是对立,对立是一种相互的存在关系,即自身欲望的伦理学。疯狂在被他者化过程中的不可规约和背反中所体现出的与他人关系中的强烈自身关怀。最后,自身关怀从本质意义上体现生存美学思想,也就是要体现人自身的文化关照。自身关怀的最终宗旨是实现人自身的自由,只有文化在现实意义上强调人自身的存在、意义和价值,才能在本质上实现自身关怀。所以,从文化关怀的角度对抗文明的“真理游戏”。文明所强加于人自身的进步和发展其实质是在消弭人自身的存在；但从文化的观念上强调疯狂的生存审美性和对文明的批判和改造,可以真正实现人自身的关怀。最终归结到：主体解构和自身关怀是福柯关于疯狂生存美学思想的一体两面。
[Abstract]:Based on Foucault's later thought of survival aesthetics, this paper analyzes his early work "the Crazy History of the Classical Age". Existence aesthetics is the core of Foucault's whole thought and has systematic research value and academic significance. However, at present, the academic circles are only in a preliminary stage of research, and there are voices of questioning and counterquestioning. People prefer to agree with Foucault's view of power, or the stages of thought. Foucault's thought is summed up before his death: subject is the subject of his whole life. From the general point of view of academic circles, the concept of subject involved in Foucault's works is the deconstruction of the subject, that is, the concern for the individual person himself, and the embodiment of caring for himself in his thought of survival aesthetics. Survival aesthetics is the core of Foucault's whole thought, the theoretical perspective and the breakthrough point of academic research. As the original work of Foucault, the Crazy History of the Classical Age also has the potential and possibility of embodying the thought of survival aesthetics. Craziness as the "other" has always been a concept in Foucault's thought that has a great influence on later generations. The author thinks that this is a great misunderstanding and deviation of Foucault's thought, and the essence of "other" is not the means and measures of confrontation center, power, rationality, etc for Foucault. But in this kind of confrontation to realize the real concern to the human, especially the existence esthetics thought embodied by the "other" represented by madness. In the historical period when reason and subject are exalted and raging, the crazy marginal position and the real situation of man's "self" have the same fate and experience. In Foucault's sense, madness is about caring for yourself. This article mainly discusses from three aspects: First of all, madness in ontology is that people are caring for themselves. In the sense of individual existence, the recognition of madness is mainly in the realization of various possibilities of human existence; the crazy irrationality or religious mystery is the dimension of cognition of human existence, not the deviation from the human being; the literary expression is crazy, Literature achieves madness. Literature is crazy about people themselves. Secondly, madness is not only a kind of object cognition, but also a subject concern. Craziness, while caring for itself, is not antagonistic to others, but antagonism, which is a kind of mutual existence relationship, that is, ethics of self desire. The intense self-care in the relationship with others embodied in craziness in the process of irregularity and recriminations in the process of being otherness. Finally, self-care embodies the aesthetic thought of existence in essence, that is, to embody human's own cultural care. The ultimate aim of self-care is to realize man's own freedom. Only if culture emphasizes the existence, significance and value of human being in a realistic sense, can self-care be realized in essence. Therefore, from the perspective of cultural concern against civilization's "game of truth." The essence of the progress and development of civilization imposed on people themselves is to eliminate the existence of human beings, but the emphasis on the crazy aesthetic nature of existence and the criticism and transformation of civilization from the viewpoint of culture can truly realize the care of people themselves. It comes down to: subject deconstruction and self-care are two sides of Foucault's aesthetics of crazy existence.
【学位授予单位】：西北大学
【学位级别】：硕士
【学位授予年份】：2011
【分类号】：B83

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