以“情感”实现“自律”:李长之情感批评的内在机制
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摘要
情感作为李长之文学批评的核心,成为贯穿其美学思想的主要脉络。李长之以情感批评为武器,以现代性知识和学科分化为途径开启了具有艺术自律意义的美学话语。从学科论的角度,李长之论证文艺美学独立的内在要求是回归情感的主体本位;价值论上,李长之认为情感能够修正启蒙,完成对五四新文化运动中"清浅的理智"的匡正,同时摆脱"文以载道"的伦理统摄,实现美学自律;李长之重视美育,目的是用情感教育去弥合现代文化中的不足,实现其迎接中国文艺复兴的宏愿。
Emotion as the core of Li Chang-zhi's literary criticism has become the main thread of his aesthetic thought.Li Chang-zhi, using emotional criticism as a weapon, opened up the aesthetic discourse with artistic self-disciplining significance by means of modern knowledge and disciplining differentiation. From the perspective of disciplinary theory, Li Chang-zhi's internal requirement for the independence of literary aesthetics is to return to the main subject of emotion; from the perspective of value theory, Li Chang-zhi believes that emotion can correct the enlightenment and complete the correction of the "shallow rationality" of the May Fourth New Culture Movement, while at the same time, emotion can get rid of the ethical system of "writing delivering ethics"; from the perspective of teleology, Li Chang-zhi attaches importance to aesthetic education, so as to use emotional education to bridge the gaps in modern culture and realize the long-cherished wish of the Chinese Renaissance.
Emotion as the core of Li Chang-zhi's literary criticism has become the main thread of his aesthetic thought.Li Chang-zhi, using emotional criticism as a weapon, opened up the aesthetic discourse with artistic self-disciplining significance by means of modern knowledge and disciplining differentiation. From the perspective of disciplinary theory, Li Chang-zhi's internal requirement for the independence of literary aesthetics is to return to the main subject of emotion; from the perspective of value theory, Li Chang-zhi believes that emotion can correct the enlightenment and complete the correction of the "shallow rationality" of the May Fourth New Culture Movement, while at the same time, emotion can get rid of the ethical system of "writing delivering ethics"; from the perspective of teleology, Li Chang-zhi attaches importance to aesthetic education, so as to use emotional education to bridge the gaps in modern culture and realize the long-cherished wish of the Chinese Renaissance.
引文
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[17]李长之.苦雾集[M]//李长之文集:第三卷.石家庄:河北教育出版社,2006.
[18][德]弗里德里希·席勒.审美教育书简[M].范大灿,冯至,译.北京:北京大学出版社,1985.
[19][英]弗兰西斯·哈奇森.论激情和感情的本性与表现,以及对道德感官的阐明[M].戴茂堂,李家莲,赵红梅,译.杭州:浙江大学出版社,2009.
[20]杜卫.美育论[M].北京:教育科学出版社,2000.
[21]蔡元培.美育与人生[M]//蔡元培美学文选.北京:北京大学出版社,1983.
[22]江守义.京派批评家[M].芜湖:安徽师范大学出版社,2016.
[2]罗利建.情感美学:论美和美感[M].北京:中国经济出版社,2014.
[3]时胜勋.思想史视域下的中国文艺美学[J].文艺评论,2010(4).
[4]李长之.批评精神[M]//李长之文集:第三卷.石家庄:河北教育出版社,2006.
[5]李长之.序[M]//李长之文集:第七卷.石家庄:河北教育出版社,2006.
[6]李长之.正确的文学观念之树立[M]//李长之文集:第三卷.石家庄:河北教育出版社,2006.
[7]蒙培元.情感与理性[M].北京:中国人民大学出版社,2003.
[8]李长之.李长之批评文集[M].珠海:珠海出版社,1998.
[9][法]蒂博代.六说文学批评[M].赵坚,译.北京:生活·读书·新知三联书店,2002.
[10]李长之.语言之直观性与文学创作[M]//李长之文集:第三卷.石家庄:河北教育出版社,2006.
[11][英]雷蒙德·威廉斯.马克思主义与文学[M].王尔勃译.开封:河南大学出版社,2008.
[12][美]迈克尔·L.弗雷泽.同情的启蒙:18世纪与当代的正义和道德情感[M].胡靖,译.南京:译林出版社,2016.
[13][德]摩西·门德尔松.论这个问题:什么是启蒙?[C]//[美]詹姆斯·施密特.启蒙运动与现代性--18世纪与20世纪的对话.徐向东,卢华萍,译,上海:上海人民出版社,2005.
[14]李长之.迎中国的文艺复兴[M]//李长之文集:第一卷.石家庄:河北教育出版社,2006.
[15]朱光潜.五四运动的意义和影响[M]//朱光潜全集:第九卷.合肥:安徽教育出版社,1987.
[16][美]沙培德.战争与革命交织的近代中国(1895-1949)[M].高波,译.北京:中国人民大学出版社,2016.
[17]李长之.苦雾集[M]//李长之文集:第三卷.石家庄:河北教育出版社,2006.
[18][德]弗里德里希·席勒.审美教育书简[M].范大灿,冯至,译.北京:北京大学出版社,1985.
[19][英]弗兰西斯·哈奇森.论激情和感情的本性与表现,以及对道德感官的阐明[M].戴茂堂,李家莲,赵红梅,译.杭州:浙江大学出版社,2009.
[20]杜卫.美育论[M].北京:教育科学出版社,2000.
[21]蔡元培.美育与人生[M]//蔡元培美学文选.北京:北京大学出版社,1983.
[22]江守义.京派批评家[M].芜湖:安徽师范大学出版社,2016.