席勒的自由观念和美育思想

发布时间：2018-09-12 19:42

【摘要】：把感性和理性结合起来去寻求自由，是整个德国古典美学的精髓。在《审美教育书简》中席勒就试图通过把感性冲动和形式冲动结合起来形成游戏冲动去实现人的自由。席勒在关于美的理论中既继承了康德的美学精神认真探讨了美和自由的关系，又在一定程度上突破了德国古典美学的思辨性和抽象性，从现实的需要去阐发美和艺术的理论。席勒第一次提出了“美育”的概念，并界定其为人性的自由解放与发展，在分析席勒深刻的美育思想的同时，，我们也要关注自由这一核心性的概念。自由的内涵可以区分为两个层面，即与限制相对的自由和与必然相对的自由。哲学和美学中的自由多属后者。席勒的自由观念不是孤立的，它处在前后相继的源流当中，因而现实的政治自由和抽象的思想自由成为他的自由观念发展的两条主要线索。卢梭的政治自由思想以及康德深邃的哲学思想都对席勒自由思想的塑造产生了巨大的影响。到席勒审美自由得到了进一步的发展，他认为只有通过审美自由才能实现从感觉到思维的转移。席勒在《论美书简》中用感性—客观的方式解释美，认为美和自由只能来源于实践理性。席勒认为“美是现象中的自由”，同时也提出了其他几个关于美的判断形式的命题，这些命题都是对于上述定义的解释，自由是它们的最终旨归。因为只有形式才能给人以审美自由，所以席勒在预设先验理性形式的同时也以之把理性和客体联系了起来，这对后来的形式内涵的发展和人们对形式的理解都有深远的影响。席勒在指出康德的自由概念的缺陷的同时也提出了自己对于自由概念的理解，一种是自然的自律的概念，另一种是中性自由意志的概念。其中后一种成为他完成感性冲动和形式冲动的结合的基础，也成为游戏冲动的基础。因此席勒认为美是有生命的形式，是精神和物质的统一体，即“活的形象”。《审美教育书简》主要阐释了席勒的美育理论，在其中我们大致可以发现席勒理想中的两种人性，即道德的人和游戏的人。席勒倾向于后者，而自由正是这种人性的根本规定。两种人性都指向一个目的，即人的自由的恢复，人性的完整。
[Abstract]:The combination of sensibility and reason to seek freedom is the essence of German classical aesthetics. In A brief of Aesthetic Education Schiller tries to realize human freedom by combining emotional impulse with formal impulse to form game impulse. Schiller not only inherits Kant's aesthetic spirit and explores the relationship between beauty and freedom in his theory of beauty, but also breaks through the speculative and abstract nature of German classical aesthetics to a certain extent, and elucidates the theory of beauty and art from the needs of reality. Schiller put forward the concept of "aesthetic education" for the first time, and defined it as the free liberation and development of human nature. While analyzing Schiller's profound thought of aesthetic education, we should also pay attention to the core concept of freedom. The connotation of freedom can be divided into two levels: freedom relative to restriction and freedom relative to necessity. The freedom in philosophy and aesthetics mostly belongs to the latter. Schiller's concept of freedom is not isolated, it is in the source of successive, so realistic political freedom and abstract freedom of thought become the two main clues to the development of his concept of freedom. Rousseau's thought of political freedom and Kant's profound philosophy had a great influence on the shaping of Schiller's free thought. Schiller's aesthetic freedom has been further developed, and he believes that only through aesthetic freedom can the shift from feeling to thinking be realized. Schiller explains beauty in a perceptual and objective way in A brief on Beauty, and holds that beauty and freedom can only come from practical rationality. Schiller holds that "beauty is freedom in phenomena" and puts forward several other propositions about the judgment form of beauty. These propositions are the interpretation of the above definition, and freedom is their ultimate aim. Because only form can give people aesthetic freedom, Schiller connects rationality and object with the presupposition of transcendental rational form, which has a profound influence on the later development of formal connotation and people's understanding of form. Schiller pointed out the defects of Kant's concept of freedom, but also put forward his own understanding of the concept of freedom, one is the concept of natural autonomy, the other is the concept of neutral free will. The latter one became the basis of his combination of emotional impulse and formal impulse, and also the basis of game impulse. Therefore, Schiller believes that beauty is a living form, a unity of spirit and material, that is, "living image." A brief on Aesthetic Education mainly explains Schiller's theory of aesthetic education, in which we can roughly find two kinds of human nature in Schiller's ideal. The moral man and the game man. Schiller favours the latter, and freedom is the fundamental rule of this humanity. Both kinds of human nature point to one purpose, that is, the restoration of human freedom and the integrity of human nature.
【学位授予单位】：山东大学
【学位级别】：硕士
【学位授予年份】：2006
【分类号】：B83

【相似文献】