恒常的他者——论C.S.路易斯美学观的道德根基

发布时间：2018-01-10 13:25

本文关键词：恒常的他者——论C.S.路易斯美学观的道德根基　出处：《南开学报(哲学社会科学版)》2014年06期 　论文类型：期刊论文

【摘要】：20世纪英国批评家C.S.路易斯在其文学批评与实践中坚持客观价值之道的恒常性与他者性,警惕20世纪以来道德领域、文艺批评界日渐鼎盛的主观主义与价值虚无主义。他于20世纪中期所做《人的消解》一书敦促人们认知大至人类文明的延续,小至对世界的认知感悟、审美判断,其根基都在于自己对人类社会天生禀赋、亘古共享的道德理性基点——客观价值之道——的接纳和依从。路易斯的美学观建基于此客观价值之道上,他认为,作为审美对象的文学、艺术文本,乃至自然美景,既为恒常之"道"派生而出的时空之内的"道"或逻各斯,其审美价值同样具有"道"的不受制于认识者主观意愿的"客观他者性",审美者需"跳脱自我,进入他者",存谦卑舍我之心去认识与判断。恒存的他者——"道",因而成为路易斯他者性美学观的道德根基。
[Abstract]:In 20th century, British critic C. S. Lewis insisted on the constancy and otherness of objective value in his literary criticism and practice, and was alert to the moral field since 20th century. The subjectivism and nihilism of value in literary and art criticism are increasingly flourishing. In the middle of 20th century, his book "the dissolving of Man" urges people to realize the world from the continuation of human civilization to the perception of the world. Aesthetic judgment is based on the innate endowment of human society and the acceptance and compliance of moral rationality, the way of objective value, which is shared from ancient times. Louis' aesthetic view is based on this objective value. He believes that literary, artistic texts and even natural beauty, as aesthetic objects, are derived from the "Tao" or logos in time and space. Its aesthetic value also has "Tao" which is not subject to the subjective will of the cognitive person "objective otherness". The aesthetic should "jump out of oneself and enter the other". The other, the Tao, has become the moral foundation of Lewis'other 's view of sexuality and aesthetics.
【作者单位】：厦门大学外文学院英语系;
【基金】：国家社会科学基金项目(13BWW004)
【分类号】：B83-091
【正文快照】： 20世纪英国批评家C.S.路易斯的美学观可称为一种“他者性”的美学观。他在主观主义与相对主义泛滥的现当代批评界,坚守以柏拉图、亚里士多德、奥古斯丁、阿奎那、约翰逊、切斯特顿等为代表的“伟大的西方哲学与形而上学的核心传统”1,坚持“善确为一种客观实在,而理性是得以把

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