马克思生活美学研究

发布时间：2018-01-27 01:00

  本文关键词： 马克思 生活美学 真实性 倾向性 美感　出处：《华侨大学》2017年博士论文　论文类型：学位论文

【摘要】：生活美学是对艺术美学的批判与扩展,主要研究艺术与现实生活的统一性以及现实生活的审美经验。从类型看,第一类生活美学完全排斥艺术美学,只研究日常生活的审美经验,但又不得不使用艺术美学的术语,这是狭义的生活美学;第二类生活美学研究面向生活的艺术美学,这是相对广义的生活美学;第三类生活美学既研究艺术美学,又研究日常生活的审美经验,这是绝对广义的生活美学。就马克思生活美学而言,实现两个伟大转变之后的马克思的美学并没有传统西方美学严格意义上的、独立的美学形态,其美学思想是融合在立足于社会生活并诉诸改变世界的哲学、政治经济学、科学社会主义、文学批判等理论之中,它主要由文艺理论、生活美学与感性理论三部分组成,其中生活美学是马克思美学的一部分,属于相对广义的生活美学,它主要研究艺术与现实生活。马克思从真、善、美的维度考察现实生活,其美学思想相应地可概括为马克思生活美学之真、善、美。对马克思来说,现实生活之“真”体现规律性,它是世界的生成;现实生活之“善”体现目的性,它是改变生成的世界;现实生活之“美”体现审美感性,它是改变的成果:世界的改变,这个改变了的世界,就是共产主义,就是全人类的解放。从“真”的维度看,生活美学的真实性当遭遇现实生活后即出现分裂,这种表现为同一对象的不同主观见解,即主观与客观之争。在真实性外部,又存在倾向性与之竞争。不管是真实性内部矛盾或外部矛盾,都只能通过实践的审美形式--审美建构得以统一。因此,真实是实践的生成,马克思生活美学之真是世界的生成,感性的真实必然走向理性的真理。从“善”的维度看,马克思社会存在决定艺术的真理观不能理解为经济决定论。对马克思而言,现实生活之“善”的内容是改变世界,而在美学形式上,这种有用性或目的性又表现为扬弃黑格尔等唯心主义逆生活的神秘形式,而真正走向生活的“朴素形式论”的简明逻辑。从美感的角度看,马克思认为美感起源于劳动而不是宗教,马克思与擅长创作宗教绘画的拿撒勒画派并无直接联系;美的规律亦是真实性与倾向性的统一的美感的规律;走出艺术生产所产生的“美文学”困境之后,艺术既可在阶级社会中生产美,也可在“无阶级”的共产主义社会里创造美。西方学者把马克思生活美学理解为纯粹自由的美学,这是无法成立的。马克思生活美学的生命力是必然与自由、艺术他律与艺术自律的统一。西方学者质疑马克思与黑格尔的合理关系,反对恩格斯、列宁与斯大林的理论,其共同逻辑是:把继承看作抄袭,把创新当成篡改。
[Abstract]:Life aesthetics is the critique and extension of art aesthetics, aesthetic experience of unity is mainly study of art and real life and real life. From the type, the first class of life aesthetics excludes art aesthetics, aesthetic experience of daily life, but also had to use aesthetic terms, this is the narrow sense of aesthetics of life; Study on second kinds of life aesthetics of art aesthetics oriented life, this is a relatively broad life aesthetics; third kinds of life aesthetics can study artistic aesthetics, aesthetic experience and daily life, it is absolute generalized life aesthetics. Marx's aesthetics of life, after the two great transformation of Marx's aesthetics is not traditional western aesthetics in the strict sense, aesthetic form independent, its aesthetics is based on the integration in social life and to change the world of philosophy, political economics, science The literary criticism theory, which is mainly composed of literary theory, life aesthetics and perceptual theory is composed of three parts, one part of Marx's aesthetics of life aesthetics, life aesthetics is relatively broad, it mainly studies the art and life. Marx from the true, good, beauty of the dimension of real life, the aesthetic thought accordingly, can be summarized as Marx's aesthetics of life, goodness and beauty. For Marx, the real life of the "truth" reflects the regularity, it is the generation of the world; the real life of the "good" of purpose, it is to change the world; the real life of "beauty" reflects the aesthetic sensibility, it is the change results: the change of the world, this has changed the world, is communism, is the liberation of all mankind. From the "true" dimension, real life aesthetics when confronted with the reality of life after the split, the table For different subjective views of the same object, the subjective and objective of the dispute. In reality there are external, tendency and competition. Whether it is the authenticity of the internal contradictions or external contradiction, only through the practice of aesthetic form aesthetic construction to be unified. Therefore, the real practice is generated, Marx life aesthetics the world really is the generation of emotional authenticity necessarily to rational truth. From the "good" dimension, Marx's social existence determines the art of truth can not be understood as economic determinism. For Marx, the real life of the contents of "goodness" is to change the world, and in the aesthetic form, this form of mystery useful or objective and is discarding the Hagel inverse life idealism and concise logic, real life to "simple form theory. From the aesthetic perspective, Marx believes that beauty originates from labor Instead of religion, and Marx at the Nazareth school is not directly linked to the creation of religious paintings; the laws of the United States is also the unification of reality and tendency of aesthetic rules; out of the art produced in the production of "American Literature" dilemma, art can produce beauty in the class society, but also in the creation of beauty "" classless Communist society. The western scholars think Marx life aesthetics is aesthetics of pure freedom, this is not true. Marx "s aesthetics of life vitality is of necessity and freedom, the art of unification of heteronomy and self-discipline of art. Western scholars have questioned the reasonable relationship between Marx and Hagel, Lenin and Stalin against Engels's theory and the common logic is: the inheritance as plagiarism, the innovation as a forgery.

【学位授予单位】：华侨大学
【学位级别】：博士
【学位授予年份】：2017
【分类号】：B834.3
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本文编号：1467103