本文選題：日常生活美學(xué) + 日常生活��； 參考：《山東大學(xué)》2017年碩士論文

【摘要】：論文開篇提到了日常生活美學(xué)的興起,以及它所面臨的三重困境:其一,日常生活美學(xué)中的"日常生活"如何界定?其二,即使"日常生活"作為審美對象是可能的,生活經(jīng)驗作為美學(xué)領(lǐng)域的審美經(jīng)驗的合法性在哪里?其三,關(guān)于日常生活美學(xué)的定義和特征在前兩個挑戰(zhàn)中如果能夠得到理論支持,我們必然也會追問,日常生活美學(xué)的最終目的是為了什么?論文的第一、二、三章分別對這三個問題做了回應(yīng)。第一章首先對日常生活美學(xué)和日常生活審美化作了區(qū)分。兩個概念都有各自溢出對方的部分。這不僅是說兩者屬于不同范疇,還在于兩者也并沒有明確的包含與被包含關(guān)系。日常生活美學(xué)更關(guān)注主體的人自身,因此以個體經(jīng)驗為對象的審美經(jīng)驗研究和以個體行為習(xí)慣和道德抉擇為關(guān)注點的倫理研究,這些是日常生活美學(xué)的重心。然而,對日常生活審美化來說,雖然對個體的關(guān)注也有所涉及,但從整體的研究來看,關(guān)注的重點是以群體關(guān)系為主的社會學(xué)和文化研究領(lǐng)域。其次,探究了日常生活美學(xué)中"日常生活"的界定問題,對"日常生活"的界定主要分為兩派:限制主義者(restrictivists)和擴張主義者(expansionists)。前者主張把日常生活美學(xué)所研究的對象限制為普通又普遍的日常生活。后者則認為日常生活美學(xué)覆蓋了藝術(shù)美學(xué)和自然美學(xué)之外的所有領(lǐng)域。日常生活美學(xué)的這一本體論爭論隨之被經(jīng)驗論取代:如何能夠?qū)⑵匠５摹⒘?xí)慣性的日常生活經(jīng)驗轉(zhuǎn)化為審美經(jīng)驗?第二章對這一問題進行了回答,認為這一轉(zhuǎn)化主要有兩個方向:日常生活經(jīng)驗的陌生化及直接感官的審美潛能。日常生活經(jīng)驗的陌生化即把枯燥乏味的日常生活事物或日常活動轉(zhuǎn)化為新奇、驚喜的事物或活動,并從中獲取審美經(jīng)驗;直接感官的審美潛能是指充分認識到直接感官,如嗅覺、觸覺、味覺潛在獲取美感的能力。日常生活經(jīng)驗的一個重要特點在于對直接感官的充分運用,因此挖掘出直覺感官的審美能力便賦予了日常生活美學(xué)區(qū)別于其他美學(xué)流派的獨特審美特征。第三章回答了第二章留下的問題:對感性感官(直接感官)的關(guān)注是否會導(dǎo)致大眾走向享樂主義和消費主義,日常生活美學(xué)的倫理維度在哪里?其實美學(xué)和倫理的關(guān)系問題從古至今一直爭論不休,日常生活美學(xué)從它的實踐性和道德性兩方面規(guī)定了其價值。在實踐性方面,借鑒�？碌纳婷缹W(xué)和舒斯特曼的身體美學(xué),通過日常生活實踐來塑造具有"個人風(fēng)格"的審美生活,以期實現(xiàn)日常生活美學(xué)對人性的關(guān)注;在道德方面,日常生活美學(xué)最終指向?qū)徝澜逃?致力于幫助和培養(yǎng)大眾更高的審美能力和感受力,在精神層面保存人在人格上的自由與完整。
[Abstract]:The beginning of this paper is about the rise of daily life aesthetics and the three plight it faces: first, how to define "daily life" in daily life aesthetics? Secondly, where is the legitimacy of life experience as aesthetic experience in aesthetic field even "daily life" as an aesthetic object? The definition and characteristics of the first two challenges, if we can get theoretical support, we are bound to ask, what is the ultimate goal of daily life aesthetics? The first, second and three chapters of the thesis respond to these three questions. The first chapter first distinguishes between daily life aesthetics and daily life aestheticization. The two concepts are both. Each of them spilt the other part of the other. It is not only that the two belong to different categories, but they also do not have a clear inclusion and inclusion. The people of the subject are more concerned with the daily life aesthetics. Therefore, the study of the aesthetic experience based on the individual experience and the ethical study of the individual behavior habits and moral choices as the focus of concern. However, for the aestheticization of daily life, although the attention to the individual is also involved, in the whole study, the focus is on the field of sociological and cultural studies based on group relations. Secondly, the definition of "daily life" in daily life aesthetics is explored, and "daily life" is discussed. The definition is divided into two groups: the restrictivists and the expansionist (expansionists). The former holds that the objects studied by daily life aesthetics are restricted to ordinary and common daily life. The latter thinks that daily life aesthetics covers all fields of art aesthetics and natural aesthetics. This is the one of everyday life aesthetics. The theory of ontological controversy is replaced by empiricism: how can the ordinary and customary daily experience be transformed into aesthetic experience? The second chapter answers this question, and thinks that there are two main directions in this transformation: the Defamiliarization of daily life experience and the aesthetic potential of direct sense. The insipid daily life or daily activity transformed into a novelty, surprise, and activity to obtain aesthetic experience; the aesthetic potential of a direct sensory perception is the ability to fully recognize the potential of a direct sense, such as smell, touch, and taste. An important feature of daily life is the full transport of the direct senses. The third chapter answers the questions left by the second chapters: whether the attention to the perceptual sense (direct sense) will lead to the masses to go to hedonism and consumerism, and the ethical dimension of daily life aesthetics. Where? In fact, the relationship between aesthetics and ethics has been debated from ancient times to the present, and daily life aesthetics stipulates its value from two aspects of its practicality and morality. In practice, the aesthetic life of Foucault's life aesthetics and Schusterman's body aesthetics is used to shape the aesthetic life of "personal style" through daily life practice. In order to realize the attention of daily life aesthetics to human nature, in the moral aspect, the daily life aesthetics ultimately points to the aesthetic education, and is devoted to helping and cultivating the higher aesthetic ability and feeling of the masses, and preserving the freedom and integrity of the person in the spirit level.

【學(xué)位授予單位】：山東大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2017
【分類號】：I01

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