【摘要】： 人類從原始蒙昧狀態(tài)發(fā)展到物質(zhì)文明與精神文明都極大豐富的今天，創(chuàng)生了無數(shù)美的事物，美的文化。人們都談?wù)撁�、知道美、追求美，但是現(xiàn)代人在現(xiàn)代生活中，在“美”這個(gè)維度上卻存在問題：“美”日漸變得單一、絕對、普遍，，缺少個(gè)性的豐富，缺少差異性，美的豐富內(nèi)涵被削弱，也失落了其真實(shí)的意義。其原因在于美學(xué)和藝術(shù)的理論和生活中的美相互脫離，人們在美的理論中找不到美的要求；中國人所一直接受的片面的審美教育；各色審美文化的沖擊和中國人長期以來對感性生命的壓制，從而導(dǎo)致美的生命力、活力以及帶給人的愉悅、豐富的感覺沒有了。 本文從對“美”的分析入手，概括了西方和中國追求美的本質(zhì)的歷程和各自的特點(diǎn)，分析中國人用西方的標(biāo)準(zhǔn)去理解“美”，把“美”看作實(shí)際存在去審視，在什么意義上能夠?qū)Α懊馈庇兴斫猓衷谑裁匆饬x上不能真實(shí)完善的理解“美”，西方的方式，是不是絕對、普遍、標(biāo)準(zhǔn)的模式?從而提出自己對于“美”的真實(shí)意義的自我理解。人對于“美”如何理解，他也就如何進(jìn)行審美。審美何以作為人性豐富與完善的根據(jù)，為什么要用“審美”去審視人的發(fā)展與完善?原因應(yīng)該在于審美能夠體現(xiàn)人的本質(zhì)的豐富性，能夠使人超越有限并給人以自由。接著，提出審美觀是怎么樣的，決定了人如何去完善自身，如何去創(chuàng)造生活。人的審美觀通過社會的、歷史的方式展開——不同時(shí)期，不同歷史時(shí)代，人的本性實(shí)現(xiàn)的程度和人性生成的程度要求審美觀達(dá)到一定的水平，要求具備一定生命力的審美觀，審美觀與人性的生成與完善辨證同一。在人的依賴性階段，將人的審美觀概括為“崇拜型”的審美觀，它所反映的是人們對于自然、對于“天”、“神”及封建等級制度的崇拜，是對人性的壓制；在人的獨(dú)立性階段，將人的審美觀概括為“感受型”的審美觀，是一種“物化”的審美觀，更多的是人為的、對人為之物的感受。人要對自身的發(fā)展有所超越，要向著能夠?qū)崿F(xiàn)人的全面自由發(fā)展的“自由個(gè)性”階段邁進(jìn)，就要形成真正能夠 滿足人性的生成和完善的審美觀，也就是文章第三部分所提出的“個(gè) 性化”的審美觀。建構(gòu)“個(gè)性化”審美觀的前提就應(yīng)該是對“人的個(gè) 性”作真實(shí)的理解。接下來就分析建構(gòu)“個(gè)性化”審美觀的多元基礎(chǔ) 及其特征，并對全文做出總結(jié)，所建構(gòu)的新型的審美觀將使人真正能 夠按照“人”的方式去進(jìn)行審美，有利于建立人與自然、人與人、人 與自身本質(zhì)之間的理想關(guān)系，并推動人性的豐富與完善，實(shí)現(xiàn)真正“美” 的人性。
[Abstract]:Human beings have developed from primitive obscurity to material civilization and spiritual civilization, creating countless beautiful things and beautiful culture. People talk about beauty, know it, pursue it, but in modern life, there are problems in the dimension of "beauty": beauty is becoming more and more single, absolute, universal, lacking of individuality, lacking of difference, The rich connotation of beauty has been weakened and lost its true meaning. The reason is that the theory of aesthetics and art and the beauty in life are separated from each other, people can not find the request of beauty in the theory of beauty, the one-sided aesthetic education accepted by Chinese people all the time; The impact of various aesthetic cultures and the suppression of perceptual life by the Chinese for a long time have led to the loss of the vitality, pleasure and richness of beauty. Starting with the analysis of "beauty", this paper summarizes the process and characteristics of the pursuit of beauty in the West and China, analyzes the Chinese people's understanding of "beauty" with Western standards, and looks upon "beauty" as a practical existence. In what sense can the "beauty" be understood, and in what sense can the "beauty", the Western way, be understood in an absolute, universal and standard way? In order to put forward their own sense of the true meaning of "beauty" self-understanding. As a person understands beauty, he can also appreciate it. Why is aesthetics the basis for the enrichment and perfection of human nature, and why should "aesthetics" be used to examine the development and perfection of human beings? The reason should be that aesthetics can reflect the richness of human nature, make people beyond the limited and give people freedom. Then, the aesthetic is how to determine how to improve themselves, how to create life. Human aesthetics is spread out in a social, historical way-in different periods, in different historical times, the degree of realization of human nature and the degree of the formation of human nature require aesthetics to reach a certain level and to have a certain vitality of aesthetic standards. Aesthetics is the same as the formation and perfection of human nature. In the stage of people's dependence, the aesthetics of human beings is summed up as the aesthetic of "worship type", which reflects the people's worship of nature, "heaven", "god" and feudal hierarchy system, which is the suppression of human nature. In the stage of human independence, it is a kind of materialized aesthetic idea to generalize the aesthetic perception of human being as "receptive type", and more to the feelings of human beings. People should transcend their own development and move towards the stage of "free personality", which can realize the all-round and free development of human beings. It is necessary to form the aesthetics which can truly satisfy the generation and perfection of human nature, that is, the "individualized" aesthetics proposed in the third part of the article. The premise of constructing individualized aesthetics should be a true understanding of individual character. Then it analyzes the multivariate basis and characteristics of constructing "individualized" aesthetics, and summarizes the full text. The new aesthetic concept constructed will enable people to really follow the "man" way of aesthetic appreciation, and will be conducive to the establishment of man and nature, man and man. The ideal relationship between human nature and human nature, and promote the enrichment and perfection of human nature, realize the true "beauty" of human nature.
【學(xué)位授予單位】：東北師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2003
【分類號】：B83

【引證文獻(xiàn)】

相關(guān)碩士學(xué)位論文 前1條

1 董玲玲;論后現(xiàn)代美學(xué)視閾下的青少年審美價(jià)值觀教育[D];河南大學(xué);2008年

本文編號：2407936