蒋孔阳文艺美学思想评述及其当下之思

发布时间：2019-01-08 20:14

【摘要】：蒋孔阳先生的美学思想和文艺思想是密切相关的,一般说来他正是站在美学的高度来审视文学艺术的。了解了他在美学研究上的思路,就不难理解他的文艺思想。 “劳动创造了美”,蒋先生以马克思思想为出发点对美进行了细致的探讨,他认为美不是静止不变的实体,而是存在于实践和创造的过程中,“美是人的本质力量对象化”。“对象化”是有规律可循的,“美的规律”就是要掌握“两个尺度”。艺术也是人的本质力量对象化,所以它的本质和美是一致的,“美的规律”也就是艺术的规律。缺乏想象力是当下文艺一大弊病,专注于平面化生活琐碎叙事和完全脱离生活的凌空高蹈是其两种表现。对前者应大力提高创作主体的精神品格和人文理想,对后者应鼓励创作者更加细致入微的观察体验生活。蒋先生关于“美的规律”的理论也许是拯救艺术想象力匮乏的一剂良药。艺术是美的集中体现,它是通过艺术形象的方式来反映现实的。形象既有个别性也有普遍性,特别是典型形象,更是二者的辩证统一。蒋先生更倾向于二者在个性中的统一。蒋先生的典型观是在与各派争论中诞生的,对文艺创作更有指导意义,毕竟艺术创造是从生活中的个别形象入手的。当下文艺,非典型创作风行一时,消减了文艺的深刻性,弱化了对人生的反思,已为学术界所诟病。而今日社会的复杂性应该是典型创造的良机,倡导艺术中典型的创造将有助于艺术圣火重新在欣赏者心中燃烧。蒋先生强调文艺反映现实生活的功能,但他从美学角度反观文艺,所以更注重文艺的特殊性,也就是文艺的审美功能,为其后的审美反映说提供了理论上的启示。 “人是世界的美”,美是为人存在的,美育就是为了培养全面发展的人,实现人所有的本质。蒋先生从人的本质出发探讨美,最后又回到了人本质的实现,为美的运行轨迹画上了一个圆满的句号。艺术是美的集中体现,美育主要通过艺术来进行。艺术坚决反对装丑和出丑,但生活中的丑可以变为艺术中的美。当下“消费文艺”泛滥,艺术商品化、娱乐化、欲望化、丑化趋势严重。有识之士看到了拯救艺术的重要性和紧迫性,喊出了高扬和重建“新人文精神”口号。蒋先生的美育思想和新人文精神的呼唤是一致的,对文艺的健康发展仍具有指导意义。蒋孔阳先生对美、艺术、人生的思考是一致的,而现在的文艺却往往走极端,只注重某一侧面,重提蒋先生的理论在当下艺术领域无疑是富有价值的。蒋先生的理论中也存有偏颇和不完善之处,所幸他留给我们的是一个开放的体系,我们可以在批判中继承,在继承中发展,让先生的思想在新世纪里焕发出青春的光辉。
[Abstract]:Jiang Kongyang's aesthetic thought and literary thought are closely related, generally speaking, he is standing in the aesthetic height to examine literature and art. It is not difficult to understand his literary and artistic thoughts by understanding his thoughts on aesthetics. "Labor creates beauty", Jiang carefully discusses beauty with Marx's thought as the starting point. He thinks that beauty is not a static entity, but exists in the process of practice and creation, "beauty is the objectification of human essential power". "objectification" is regular, and "law of beauty" is to master "two scales". Art is also the objectification of man's essential power, so its essence is consistent with beauty, and the law of beauty is the law of art. The lack of imagination is one of the major drawbacks of contemporary literature and art. To the former, the spiritual character and humanistic ideal of the creative subject should be greatly improved, and the latter should be encouraged to observe and experience life more carefully. Chiang's theory of the law of beauty may be a cure for the lack of artistic imagination. Art is the concentrated embodiment of beauty, which reflects the reality by the way of artistic image. Image both individual and universal, especially typical image, but also the dialectical unity of the two. Mr. Jiang prefers the unity of the two in his personality. Mr. Jiang's typical view was born from the argument with various factions, which is more instructive to literary creation. After all, artistic creation begins with individual images in life. In the present literature and art, atypical creation is popular for a time, which reduces the profundity of literature and art and weakens the reflection on life, which has been criticized by academic circles. The complexity of today's society should be a good opportunity for typical creation. Advocating the typical creation in art will help the flame of art to burn again in the hearts of appreciators. Mr. Jiang emphasized that literature and art reflected the function of real life, but he reflected literature and art from the angle of aesthetics, so he paid more attention to the particularity of literature and art, that is, the aesthetic function of literature and art, which provided theoretical enlightenment for the later aesthetic reflection theory. "Man is the beauty of the world", beauty is the existence of people, aesthetic education is to cultivate the all-round development of people, to achieve the essence of all human beings. Mr. Jiang explored beauty from the essence of man, and finally returned to the realization of human essence, which drew a satisfactory end to the running track of beauty. Art is the concentrated embodiment of beauty, and aesthetic education is mainly carried out through art. Art is firmly opposed to pretence and ugliness, but ugliness in life can turn into beauty in art. At present, "consumer literature and art" overflow, art commercialization, entertainment, desire, ugly trend is serious. People of insight saw the importance and urgency of saving art and chanted the slogan "New Humanities Spirit". Mr. Jiang's thought of aesthetic education and the call of new humanistic spirit are consistent and still have guiding significance for the healthy development of literature and art. Mr. Jiang Kongyang's thinking on beauty, art and life is the same, but nowadays literature and art is often extreme and only pays attention to one aspect. It is undoubtedly valuable to mention Mr. Jiang's theory in the field of contemporary art. Mr. Jiang's theory also has some bias and imperfections. Fortunately, what he left us is an open system. We can inherit in criticism and develop in succession, so that Mr. Jiang's thoughts can radiate youthful brilliance in the new century.
【学位授予单位】：华东师范大学
【学位级别】：硕士
【学位授予年份】：2005
【分类号】：I01

【相似文献】