發(fā)布時(shí)間：2018-04-07 17:12

  本文選題：先秦儒家　切入點(diǎn)：審美與道德　出處：《南開大學(xué)》2014年博士論文

【摘要】：情感是先秦儒學(xué)中的重要問題。儒家“性善論”中的人性指的是一種產(chǎn)生仁愛情感的先天潛在動力。“仁道”實(shí)際包括兩個層次的內(nèi)容,即仁性和仁情。在正統(tǒng)儒家看來,“仁”是政治道德實(shí)踐的價(jià)值來源和根據(jù),終極根據(jù)為仁性,經(jīng)驗(yàn)根據(jù)為仁情。儒家在理論上雖然往往追溯到仁性的形而上學(xué)層面,但就價(jià)值實(shí)踐而言,所依憑的根據(jù)則主要是經(jīng)驗(yàn)層面的仁情。“格物致知”是仁情興發(fā)的過程,仁情產(chǎn)生后再由“誠”得到顯明和確認(rèn),從而為實(shí)踐行動提供依據(jù)。因此,“格物致知”和“誠”是有關(guān)道德情感生成的理論。“樂”則被儒家理解為人類價(jià)值追求的最終歸宿,包括“樂道”、“與民同樂”、“德福之樂”和“養(yǎng)樂”四種類型。 感性學(xué)(美學(xué))自誕生之日起,便被認(rèn)為從正面探討情感對于人的意義的學(xué)問。在對先秦儒家情感觀念進(jìn)行具體梳理后,論文對它們所具有的美學(xué)內(nèi)涵及普遍美學(xué)意義進(jìn)行了考察。 在先秦儒家情感觀念中,“格物致知”和“誠”是審美體驗(yàn)的過程,而“仁”(仁情)則是體驗(yàn)的具體情感內(nèi)容。儒家將四種“樂”提出來,目的除了鼓勵、引領(lǐng)人遵道守禮外,還在于讓人不要完全被人生的艱辛、失意、苦難和永無止境的貪求所壓倒,而盡量去感受生活的樂趣�！皹贰奔仁菍徝荔w驗(yàn)過程又是體驗(yàn)內(nèi)容。 先秦儒家情感觀念有助于我們深化理解審美,它讓我們意識到,專注的感性活動往往伴隨著“良知”的作用�！傲贾笔且环N情感和直覺的感性能力。它對于情境的高度專注和敏銳感受,放在先秦儒家語境中,可以被視為生活審美的一種形態(tài)。不過,良知的作用存在于絕大多數(shù)審美之中。良知發(fā)揮作用時(shí)需去除各種來自欲望、習(xí)見和慣例等方面的遮蔽,因此具有還原意味。但對于審美而言,無論如何也不能還原成一個虛無、荒誕的世界,這里總有一個良知作為它的依托,來實(shí)現(xiàn)意義的充實(shí)。 先秦儒家情感觀念有助于我們深化理解美學(xué)與倫理學(xué)之間的關(guān)系。首先,根據(jù)先秦儒家理論的啟示,美學(xué)和倫理學(xué)共享著良知這一重要基礎(chǔ)。其次,道德活動的實(shí)際過程離不開對道德現(xiàn)場的感性專注,同時(shí)也包含著內(nèi)心的情感體驗(yàn)。這些審美性質(zhì)是道德自我優(yōu)化的一種力量。最后,審美、美學(xué)與道德、倫理學(xué)只具有部分的重合,但彼此都不能完全容納、取代對方。而這種重合是由審美“內(nèi)在目的”(專注、敏銳)決定的,在美學(xué)研究中考察審美與道德關(guān)系問題,其實(shí)質(zhì)是深化對審美本身的認(rèn)識。
[Abstract]:Emotion is an important issue in pre-Qin Confucianism.The human nature in the Confucian theory of sexual goodness refers to a kind of innate potential motive force for the generation of benevolence."benevolence" actually includes two levels of content, namely benevolence and benevolence.In the orthodox Confucian view, benevolence is the value source and basis of political moral practice, the ultimate basis is benevolence, and the empirical basis is benevolence.In theory, Confucianism often goes back to the metaphysical level of benevolence, but in terms of value practice, the basis on which it depends is mainly the benevolence of experience."knowledge of character" is the process of developing benevolence, which is demonstrated and confirmed by "sincerity", which provides the basis for practical action.Therefore, the theory of "knowing the matter" and "sincerity" is the theory of the formation of moral emotion."Music" is understood by Confucianism as the ultimate destination of human value pursuit, including "Yue Dao", "with the people", "the joy of good fortune" and "nourishing music" four types.Since its birth, sensualism has been regarded as the knowledge of the positive meaning of emotion to human beings.After combing the pre-Qin Confucian emotional concepts, the thesis investigates their aesthetic connotation and universal aesthetic significance.In the pre-Qin Confucian emotional concept, "knowing by objects" and "sincerity" are the process of aesthetic experience, while "benevolence" (benevolence) is the specific emotional content of experience.Confucianism puts forward four kinds of "music", the purpose of which is not only to encourage and guide people to abide by the principles, but also to let people not be completely overwhelmed by the hardships, frustrations, tribulations and endless greed of life, and try to feel the joys of life as much as possible.Music is not only the process of aesthetic experience but also the content of experience.Pre-Qin Confucian emotional concept helps us to deepen our understanding of aesthetics, it makes us realize that the emotional activities often accompanied by the "conscience" role.Conscience is an emotional and intuitive ability.Its high concentration and keen perception of the situation can be regarded as a form of life aesthetics in the pre-Qin Confucian context.However, the role of conscience exists in the vast majority of aesthetics.Conscience needs to remove all kinds of obscurity from desire, habit and convention, so it has reductive meaning.However, the aesthetic can not be restored to a world of nothingness and absurdity. There is always a conscience as its basis to realize the enrichment of meaning.The pre-Qin Confucian emotional concept helps us to deepen our understanding of the relationship between aesthetics and ethics.Firstly, aesthetics and ethics share the important foundation of conscience according to the enlightenment of pre-Qin Confucian theory.Secondly, the actual process of moral activity can not be separated from the emotional focus on the moral scene, but also contains the inner emotional experience.These aesthetic properties are a force of moral self-optimization.Finally, aesthetics, aesthetics and morality, ethics only have partial overlap, but each can not completely accommodate and replace each other.This coincidence is determined by the aesthetic "internal purpose" (focus, keenness). In aesthetic research, the essence of examining the relationship between aesthetics and morality is to deepen the understanding of aesthetics itself.
【學(xué)位授予單位】：南開大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2014
【分類號】：B222

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