杨朱主体生命伸张的美学思想研究

发布时间：2018-02-21 01:50

本文关键词： 杨朱主体生命伸张生命美学道家美学　出处：《昆明理工大学》2017年硕士论文　论文类型：学位论文

【摘要】：杨朱是战国道家学派代表人物,其美学思想的核心内涵可以概括为“主体生命伸张”。所谓“主体生命伸张”,自然性上指的是主体生命之性自我绽现为生命存在;主体性上就是指主体生命存在自觉以生命之性的实现为内在目的。主体生命伸张作为审美活动,现实地讲,就是主体生命以自我存在为根本内涵的全部生命活动;本质上,就是生命之性向现实世界完全绽现的整个生命历程。生命的自然性与主体性的交织构成了杨朱美学思想复杂性和独特性的根源。杨朱主体生命伸张的美学思想具体包含着审美经验、审美价值和审美境界等方面的内容。杨朱主体生命伸张的审美经验以“从性而游”为基本内涵,它围绕物我关系、名我关系和欲我关系展开,主要包括“物我无累”、“名我无伤”和“欲我无害”等内容。杨朱“从性而游”的审美经验以“去累”为主要特征。杨朱主体生命伸张的审美价值以“全性保真”为主要内容,具体包括主体生命伸张的现实性、完整性和自然性等价值诉求。其中,现实性是最基本的审美价值,也是实现完整性审美价值、自然性审美价值的前提和基础;完整性审美价值可以视为现实性审美价值和自然性审美价值的完整性诉求;自然性审美价值是杨朱主体生命伸张的价值归宿。杨朱主体生命伸张的审美境界总体上体现为“自之逸乐”即“自在自由”和“自在自乐”的生命状态,具体包括“自贵”、“自逸”、“自乐”等方面。杨朱主体生命伸张的境界特征是现世的品格和自然的品格。杨朱主体生命伸张的审美境界最突出的一点,就是蕴含着一种强烈的“自”意识。“自”意识,在自然性上表现为生命之性必然向现实世界自我绽现的生命状态,而在主体性上则表现为主体生命不断向其本性自觉“回归”的生命状态。杨朱美学思想承老子,同庄子有显著的“道路”分歧。老子美学思想在先秦的开展,既有“老子-庄子”以主体之精神生命体道的路子,也有“老子-杨朱”以主体之现实生命显道的路径。杨朱的美学思想尤其是其中的“情欲”观对后世有深远影响。
[Abstract]:Yang Zhu is a representative figure of Taoist school in the warring States period. The core connotation of his aesthetic thought can be summarized as "the subject life extends". Subjectivity means that the subjective existence consciously regards the realization of the nature of life as its intrinsic purpose. The extension of the subject's life as an aesthetic activity, in reality, is the whole life activity in which the subject's life takes self-existence as its fundamental connotation. It is the whole life course in which the nature of life is completely exposed to the real world. The interweaving of nature and subjectivity of life forms the root of the complexity and uniqueness of Yang Zhu's aesthetic thought. The body contains aesthetic experience, Aesthetic value and aesthetic realm, etc. Yang Zhu's aesthetic experience of life expansion takes "from sex" as the basic connotation, and it revolves around the relationship between material and self, name and self, and desire and desire. The aesthetic experience of Yang Zhu's "traveling from sex" is mainly characterized by "getting tired". The aesthetic value of Yang Zhu's life extension is "all-sexual fidelity". It includes the realistic, integrality and naturalness of the subject's life, among which the reality is the most basic aesthetic value, and the premise and foundation of realizing the integrality aesthetic value and the natural aesthetic value. The integrative aesthetic value can be regarded as the integrality demand of the realistic aesthetic value and the natural aesthetic value. The aesthetic value of natural nature is the value home of Yang Zhu's main body's life. The aesthetic state of Yang Zhu's life extension is embodied in the life state of "free pleasure", that is, "freedom" and "self-pleasure". It includes the aspects of "self-exaltation", "self-relief", "self-pleasure" and so on. The realm characteristic of Yang Zhu's life extension is the earthly character and the natural character, and the most prominent point is the aesthetic realm of Yang Zhu's life extending. It contains a strong "self" consciousness. The "self" consciousness, in nature, is the state of life in which the nature of life is bound to emerge to the real world. On the subjective level, the subject life is constantly "returning" to its natural consciousness. Yang Zhu's aesthetic thought inherits Laozi and has a marked "road" difference with Zhuangzi. Laozi's aesthetic thought developed in the pre-Qin Dynasty. There are not only the way of Laozi-Zhuangzi's spiritual life as subject, but also the path of Laozi-yang Zhu's real life. Yang Zhu's aesthetic thought, especially the view of "lust", has a profound influence on later generations.
【学位授予单位】：昆明理工大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B83-092

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