审美共通感的现代政治哲学意义
发布时间：2018-08-24 07:23
【摘要】：美学由形上研究拓展向政治实践,这是美学生活化和政治美学化的双重努力。当代文学文本的政治美学研究并未做出切实的回应,原因之一在于以文本美学或先验美学取代政治现实的思考；原因之二在于在共同体向社会的转型中,美学的主体性与现代政治的主体权利间并未能理顺其现代性的关系。现代政治哲学的主流是自由主义的“程序宪政学”,其中立化、原子化倾向可望通过“审美共通感一审美共同体”的探讨获得改善。文艺政治美学的想象不能成为美政现实的替代；审美在一定意义上承担宗教／伦理共同体的遗产,其重建现代社会之公共精神的心体作用值得探寻。世界祛魅以来,鉴于程序宪政学的中立所擘划的庸常及原子化,主体在当下每一个追新的瞬间体验中确认自我,主体间性遂成为现代性难题,审美因优先于个体主体的感通情感而具有塑造公共生活的心体资源意义。审美共通感的研究由前现代的“普遍性”,经康德“判断力”的转向,进而推进为以阿伦特为代表之“交往性感通”的梳理。 维科的“想象”和苏格兰自然神论者的“道德感”,是审美共通感现代性普遍适宜性的奠基工作。在“公共表象在想象中何以可能”这一议题中,通过维科和阿伦特论述的演变,展示出想象在“共同意识”和“公共交往”中的历史演进。想象在美政中的作用出于感觉力,而非推理能力。维科的民政神学,通过“想象性的类概念”和“以己度物的比喻”,阐释了人类共同意识的起源,展现了想象对于共同体的心体意义；阿伦特的“范例”于判断力中,由特殊意象而交互传达,达成公共性的访问企求,这是审美共通感由心体走向践履的理解之道。想象之于“共同意识”、“公共交往”的历史生发,植根于美开放向他人的生命安顿,展现为审美共通感的整体性体验。作为对现代法政的贡献,苏格兰自然神论者关于“道德感本真”的思想认为法政警觉于人性的幽暗意识；“美政”期待于人性可臻至善的理性。苏格兰自然神论者深悟人于此理的居间性,并着力融通二者。自然神论者提供的概念可阐释为常识,常识具本无性,即在体性共通感觉的绽现。沙夫茨伯里时代凝炼为公共的情感；休谟指明为关涉他人的共鸣情感。作为“审美共通感”的前现代表达话语,其自然“无”性是对现代自然权利论的超前和超越。其超前是本心的在体先于约定权利；其超越是其审美权力优位于契约权利。关于康德的评述则见出主体间“判断力”的分歧,对主体间沟通难题的省察在康德哲学的阐释中集中于反思性的判断力的先验探讨。特殊主体之我与特殊他者之“我”的主权冲突,必须揭示先验之“我们”方有解决的可能,康德对作为美之先验性的审美共通感的哲学规定,是为走向他者的预设。“先验”从来不是指我的认识对物的关系,而是指我们的认识对认识能力的关系。先验的方法将知识的起源归之于心灵的问题,指向了反思判断力的主观原则,同时也指向了主体间的沟通原则。康德奠基的共通感的原则是进行反思的内心对世界理性原则有效性和必然性的觉察。“自然形式的合目的原则”,天人间的“一体感”和感应学说等等,即是主体间感通、赞同之公共本能和共通根据的显示。继而,有关美以中介消解知性和理性双执作用的阐释成为先于主体审美判断的本体期待。审美共通感援引“我们”的共通感,置身于每个别人地位,而突破了个人主体的中心化,解放了私欲主体的隔离意识。这尤其针对着商业社会的时弊。由此,康德先验哲学的阐释应当成为付诸于经验哲学的生成性理论。这在学术史上经席勒的中介说拓展为阿伦特的美政交往论。如何走向他者的交往,并走出他者?阿伦特亲历主体他者的磨难,而痛绝其恶；因为憎恶恶的私人幽闭,而深情地探寻人的公共条件。行动者超出“制作”之上的德艺绽现,是阿伦特对现代性政治处境的药方。超出物质“制作”的命意在于使臻于美的政治交往具备生产力-生产关系的本体意义；“绽现”即颠覆善良意志、排除物质私欲的现代性(即审美)体认。判断力的生发,即反思的判断力、想象、审美共通感等等的生成,是我们交往共聚的生成,也是私我开放向整体的自由安顿。行动和判断始终一贯,投身者和旁观者不应分判,这是阿伦特的交往政治美学对于现代孤立世界的意义。议题的最后以牛仔裤时尚为个案描述其在政治文化中的公共性。牛仔裤是时尚的极度范本。牛仔裤的流行是资本社会中可测量性时间(时间作为商品)的产物；牛仔裤的讨论则是以之为基础的现代性批判。牛仔裤以个性化的瞬间之魅而获取大众,以持久性的公共精神而取得感通。针对牛仔语义对“功利”放任宽容的折中前提,现代性批判认为,牛仔的时尚实践合于礼法操演而具“礼政”的演练意义,时尚精神因美而建设的团契机制热望共通制度的允诺。即使牛仔时尚展露了上升阶层民主意志的优胜,进入公共精神的考量,也难免审美判断力对时尚责任的决疑问题：“应当”蕴含“能够”,还是“应当”意味着“必然”。论文由此切入自由平等主义和公民共和主义的争论,该争论突显了审美判断力对提升永恒美的品质的迫切要求,此关涉现代性处境中审美庸俗化与宪政社会中的政治判断力、道德教化、经济模仿等问题。这些论题的解决集中为个人审美判断力的自决,由此凸显出审美现代性的困境所在。在结语部分,议题将美作为权力的现代性资源,以之弥补程序宪政学的局限。
[Abstract]:The expansion of aesthetics from metaphysical study to political practice is a dual effort of aesthetic life and political aesthetics. The study of political aesthetics in contemporary literary texts has not made a practical response. One of the reasons lies in the substitution of textual aesthetics or transcendental aesthetics for thinking of political reality; the other is that in the transformation from community to society, aesthetics has not responded effectively. The mainstream of modern political philosophy is liberal "procedural constitutionalism", in which neutralization and atomization are expected to be improved through the discussion of "aesthetic common sense-aesthetic community". Since the disenchantment of the world, in view of the commonplace and atomization of the neutrality of procedural constitutionalism, the subject has recognized itself and Inter-subjectivity in every instant of pursuing a new experience. The study of aesthetic synaesthesia has changed from the premodern "universality" to the Kant's "judgment" and then to the "communicative synaesthesia" represented by Arendt.
Vico's "imagination" and Scottish deists'"moral sense" lay the foundation for the universal suitability of aesthetic synaesthesia modernity. In the topic of "how is public imagery possible in imagination", the historical performance of imagination in "common consciousness" and "public communication" is demonstrated through the evolution of Vico and Arendt's discourse. The role of imagination in American politics stems from sensibility, not from reasoning. Vico's theology of civil politics, through the "imaginative class concept" and "the metaphor of self-denying things", explains the origin of human common consciousness and shows the psychological significance of imagination to the community; Arendt's "paradigm" is handed over by special images in judgment. Imagination is the historical growth of "common sense" and "public intercourse", rooted in the opening up of beauty to the lives of others, and unfolded as an overall experience of aesthetic common sense. As a contribution to modern law and politics, Scottish God of Nature Scottish Deists have a deep understanding of the interpersonal nature of human nature and strive to accommodate both. The concept of Deists can be interpreted as common sense, which is essentially non-physical. As a pre-modern expression of "aesthetic commonality", its nature "nihility" is a transcendence of modern natural rights theory. Its transcendence is the body of the mind prior to the agreed rights; its transcendence is its aesthetic right. In Kant's interpretation of Kant's philosophy, a priori approach to the problem of inter-subjectivity communication focuses on reflective judgment. Kant's philosophical stipulation of aesthetic synaesthesia as a transcendental of beauty is a presupposition for the other. Transcendence never refers to the relationship between my knowledge and things, but to the relationship between our knowledge and cognitive ability. The principle of common sense laid by Kant is a reflection of the inner consciousness of the validity and inevitability of the principle of world rationality. "The principle of conformity of natural forms," the "unity of nature and man" and the theory of sensation, etc., that is, the common sense between subjects and the public instinct of approval. Secondly, the interpretation of the double-clinging function of intellectuality and rationality by the medium of beauty becomes the ontological expectation prior to the subject's aesthetic judgment. Aesthetic synaesthesia invokes the common sense of "we" and places itself in the position of each other, breaking through the centralization of the individual subject and liberating the isolation consciousness of the subject of selfish desire. Thus, the interpretation of Kant's transcendental philosophy should become a generative theory put into empirical philosophy. This theory has been expanded in academic history by Schiller's intermediary theory into Arendt's theory of American political intercourse. Actors beyond "production" are Arendt's prescriptions for the modern political situation. The destiny of "production" is to make political exchanges in the United States have the ontological meaning of productive-productive relations; and "bloom" is to subvert the good will and arrange. In addition to the modernity of material desires (i.e. aesthetic) recognition, the emergence of judgment, i.e. reflective judgment, imagination, aesthetic common sense and so on, is the formation of our communicative coexistence, but also the freedom of self-opening to the whole settle down. At the end of the issue is a case study of the commonality of jeans in political culture. Jeans are the extreme model of fashion. The popularity of jeans is the product of measurable time (time as a commodity) in a capitalist society. The discussion of jeans is a criticism of modernity based on it. The pants acquire the public with the instant charm of individuation and the public spirit of persistence. In view of the compromise premise of jeans'laissez-faire tolerance to "utilitarianism", the modernity criticism holds that the fashion practice of jeans conforms to the etiquette exercises and has the meaning of "etiquette politics", and the fashion spirit is eager to be in common with the unity mechanism built by beauty. Even if cowboy fashion shows the superiority of the Democratic will of the rising class and enters the consideration of the public spirit, it is unavoidable for the aesthetic judgment to solve the question of fashion responsibility: "Should" imply "can" or "ought" imply "must". The paper thus cuts into the debate between liberal egalitarianism and civic publicism. This debate highlights the urgent need for aesthetic judgment to enhance the quality of eternal beauty, which concerns the issues of aesthetic vulgarization in the modern situation and political judgment, moral education, and economic imitation in the constitutional society. In the concluding part, the topic takes the United States as a modern resource of power to make up for the limitations of procedural constitutionalism.
【学位授予单位】：陕西师范大学
【学位级别】：博士
【学位授予年份】：2012
【分类号】：B83-05
，
本文编号：2200049
[Abstract]:The expansion of aesthetics from metaphysical study to political practice is a dual effort of aesthetic life and political aesthetics. The study of political aesthetics in contemporary literary texts has not made a practical response. One of the reasons lies in the substitution of textual aesthetics or transcendental aesthetics for thinking of political reality; the other is that in the transformation from community to society, aesthetics has not responded effectively. The mainstream of modern political philosophy is liberal "procedural constitutionalism", in which neutralization and atomization are expected to be improved through the discussion of "aesthetic common sense-aesthetic community". Since the disenchantment of the world, in view of the commonplace and atomization of the neutrality of procedural constitutionalism, the subject has recognized itself and Inter-subjectivity in every instant of pursuing a new experience. The study of aesthetic synaesthesia has changed from the premodern "universality" to the Kant's "judgment" and then to the "communicative synaesthesia" represented by Arendt.
Vico's "imagination" and Scottish deists'"moral sense" lay the foundation for the universal suitability of aesthetic synaesthesia modernity. In the topic of "how is public imagery possible in imagination", the historical performance of imagination in "common consciousness" and "public communication" is demonstrated through the evolution of Vico and Arendt's discourse. The role of imagination in American politics stems from sensibility, not from reasoning. Vico's theology of civil politics, through the "imaginative class concept" and "the metaphor of self-denying things", explains the origin of human common consciousness and shows the psychological significance of imagination to the community; Arendt's "paradigm" is handed over by special images in judgment. Imagination is the historical growth of "common sense" and "public intercourse", rooted in the opening up of beauty to the lives of others, and unfolded as an overall experience of aesthetic common sense. As a contribution to modern law and politics, Scottish God of Nature Scottish Deists have a deep understanding of the interpersonal nature of human nature and strive to accommodate both. The concept of Deists can be interpreted as common sense, which is essentially non-physical. As a pre-modern expression of "aesthetic commonality", its nature "nihility" is a transcendence of modern natural rights theory. Its transcendence is the body of the mind prior to the agreed rights; its transcendence is its aesthetic right. In Kant's interpretation of Kant's philosophy, a priori approach to the problem of inter-subjectivity communication focuses on reflective judgment. Kant's philosophical stipulation of aesthetic synaesthesia as a transcendental of beauty is a presupposition for the other. Transcendence never refers to the relationship between my knowledge and things, but to the relationship between our knowledge and cognitive ability. The principle of common sense laid by Kant is a reflection of the inner consciousness of the validity and inevitability of the principle of world rationality. "The principle of conformity of natural forms," the "unity of nature and man" and the theory of sensation, etc., that is, the common sense between subjects and the public instinct of approval. Secondly, the interpretation of the double-clinging function of intellectuality and rationality by the medium of beauty becomes the ontological expectation prior to the subject's aesthetic judgment. Aesthetic synaesthesia invokes the common sense of "we" and places itself in the position of each other, breaking through the centralization of the individual subject and liberating the isolation consciousness of the subject of selfish desire. Thus, the interpretation of Kant's transcendental philosophy should become a generative theory put into empirical philosophy. This theory has been expanded in academic history by Schiller's intermediary theory into Arendt's theory of American political intercourse. Actors beyond "production" are Arendt's prescriptions for the modern political situation. The destiny of "production" is to make political exchanges in the United States have the ontological meaning of productive-productive relations; and "bloom" is to subvert the good will and arrange. In addition to the modernity of material desires (i.e. aesthetic) recognition, the emergence of judgment, i.e. reflective judgment, imagination, aesthetic common sense and so on, is the formation of our communicative coexistence, but also the freedom of self-opening to the whole settle down. At the end of the issue is a case study of the commonality of jeans in political culture. Jeans are the extreme model of fashion. The popularity of jeans is the product of measurable time (time as a commodity) in a capitalist society. The discussion of jeans is a criticism of modernity based on it. The pants acquire the public with the instant charm of individuation and the public spirit of persistence. In view of the compromise premise of jeans'laissez-faire tolerance to "utilitarianism", the modernity criticism holds that the fashion practice of jeans conforms to the etiquette exercises and has the meaning of "etiquette politics", and the fashion spirit is eager to be in common with the unity mechanism built by beauty. Even if cowboy fashion shows the superiority of the Democratic will of the rising class and enters the consideration of the public spirit, it is unavoidable for the aesthetic judgment to solve the question of fashion responsibility: "Should" imply "can" or "ought" imply "must". The paper thus cuts into the debate between liberal egalitarianism and civic publicism. This debate highlights the urgent need for aesthetic judgment to enhance the quality of eternal beauty, which concerns the issues of aesthetic vulgarization in the modern situation and political judgment, moral education, and economic imitation in the constitutional society. In the concluding part, the topic takes the United States as a modern resource of power to make up for the limitations of procedural constitutionalism.
【学位授予单位】：陕西师范大学
【学位级别】：博士
【学位授予年份】：2012
【分类号】：B83-05
，
本文编号：2200049
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