庄子美感论探究

发布时间：2018-06-26 01:41

本文选题：庄子 + 美感　；参考：《沈阳师范大学》2016年硕士论文

【摘要】：庄子关于美感的理论,建立在他的“自然之道”的哲学思想之上。“道法自然”是他的审美理论的基础。庄子虽然传承于道家老子,但与老子不同的是,老子重在阐述什么是“道”,而他更侧重于描述如何体“道”。因此,他关于审美的本质、获得、创造都围绕着这个展开,而当时全面异化的社会存在催生了庄子对淡然自然之情的追求。庄子对美的体验和认识,还与他崇尚自然、淡泊旷达的个人情性有着密切关系。他对审美感受的看法是独特的,他把“至乐”看成是人的最大快乐,而这种快乐的本质则是自然之情,而非平常人所谓的对获得富贵、荣华、高位、高寿等的快乐,在他看来,真正的美的享受就是“适”,一种“忘适之适”。人只有达到“适”、“自适其适”进而能感受“忘适之适”,享受“踌躇满志”。审美时的思维状态是“游”,从“逍遥游”的自由境界达到“以神遇”的审美境界,这才能体会到“道”。要达到这种境界,庄子认为,通过“心斋”“坐忘”的方式,超越一切物质束缚,排除功利,进行体道,“达生”。更难能可贵的是,庄子对“道”的审美感受落实到社会实践层面。他认为,“体道”的技术创造活动是美感的产生根源,在创造活动中,创造者得能摆脱外物的牵累,“木”、“忘”,专心致志、聚精会神地进行美的创造,最后“顺物之性”“游刃有余”,由“技”而“艺”,进而获得极大的自由,获得最大的快乐。所以,庄子反对名利心、“机巧心”和“刻意尚行”等一切功利行为。在庄子看来,这不仅不是真正的快乐,而且是“大苦”。由此可见,庄子对美感的认识,不仅在世风日下、以力相争、追名逐利的当时具有历史意义,对浮躁、趋利的当下社会仍然有现实意义。人生存的压力越来越大,对物质与欲望的追求充斥日常生活,使得当今社会上过度追名逐利、贪图享乐。对于物质欲望极度膨胀,精神内涵极度空虚的现代人来说,如何去除内心的浮躁、抛下功利之心、抵御外界的诱惑、回归人本真,庄子的美感理论具有提警作用。
[Abstract]:Zhuangzi's theory of aesthetic sense is based on his philosophical thought of the Tao of Nature. "Taoism and Nature" is the basis of his aesthetic theory. Although Zhuangzi is inherited from Taoist Laozi, what is different from Laozi is that Laozi focuses on what is Tao, and he focuses on how to describe Tao. Therefore, his aesthetic essence, acquisition, creation all around this, and the overall alienation of social existence gave birth to Zhuangzi's pursuit of indifferent nature. Zhuangzi's experience and understanding of beauty are closely related to his personal nature of advocating nature and being indifferent. His view of aesthetic feelings is unique, and he regards "happiness" as the greatest happiness of human beings, and the essence of this happiness is natural, rather than ordinary people's so-called happiness of getting rich, Rong Hua, high, longevity, etc. In his view, The true enjoyment of beauty is "fit", a kind of "forget about fit". People can only achieve "fit", "fit their own" and then feel "forget the fit" and enjoy "complacency". The state of thinking in aesthetic appreciation is "swim", from the free state of "free travel" to the aesthetic state of "meeting with God", this can realize "Tao". In order to achieve this state, Chuang Tzu believes that through the way of "Xin Zhai" and "sitting and forgetting", he transcends all material restraints, removes utilitarian, carries out physical and moral principles, and reaches to life. What is more, Zhuangzi's aesthetic feeling of Tao is put into practice. In his opinion, the technological creation activities of "body and Tao" are the root of the aesthetic feeling. In the creative activities, the creators can get rid of the distractions of foreign objects, "wood", "forget", concentrate on, and concentrate on, the creation of beauty. In the end, "the nature of obeying things" and "art", from "technique" to "art", and then obtain great freedom and obtain the greatest happiness. Therefore, Zhuangzi opposed all utilitarian behaviors such as fame and fortune, dexterity and deliberate neatness. In Chuang Tzu's view, this is not only not true happiness, but also a "great suffering." It can be seen from this that Zhuangzi's understanding of aesthetic sense is not only of historical significance in the struggle for fame and fortune in the world, but also of practical significance to the current society of impetuous and profit-seeking. The pressure of human existence is increasing, and the pursuit of material and desire is full of daily life. For the modern people whose material desire is extremely inflated and spiritual connotation is extremely empty, how to get rid of inner impetuosity, cast off utilitarian heart, resist the temptation of the outside world, return to the truth, Zhuang Zi's theory of aesthetic sense has the function of raising alarm.
【学位授予单位】：沈阳师范大学
【学位级别】：硕士
【学位授予年份】：2016
【分类号】：B83-0

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