现实中的超越—论崇高
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摘要
崇高作为一个重要的范畴,最早是由古罗马修辞学家朗吉弩斯明确提出并加以论述的。其著作《论崇高》在沉寂了一千多年后,由法国新古典主义大师布瓦罗以美学著作发现并翻译,进而影响到欧洲各国。直至现代,崇高范畴一直备受西方学者所重视。同样,在中国古代神话和哲学中也存在对崇高思想的关注。尽管中西方思维方式存在很大的差异性,对崇高概念和思想的解读有诸多的不同。但人类追求崇高的最本质的原因却是相同的,人类对崇高的追求就是对自己的超越本质的追求,就是对包含着真、善、美的自由本性的追求。只是在马克思之前,西方把人对崇高的追求和实现几乎都放置在与人的现实生活无关的彼岸世界,这样,人在追求自己的超越性本质时,却使自己疏离于生活世界之外而变成了理性和上帝的玩偶。中国在追求混沌的“天地境界”的崇高时,却并未真实的理解什么是人、什么是物。崇高从来不是在“我”之外去寻找一个他者,它就是“我”的真实的生活世界。崇高也不应是主体和客体混沌未分的“天人合一”,它应是建立在主客二分基础上的更高层次的“天人合一”。这种对崇高的理解才是吸收了中西文化的精华。马克思在实践的理论基础上,指出人的自由和解放的共产主义是人的崇高追求的真实实现。这个解放,是在现实生活中的解放,是人的现实的超越性。
Although the sublime as an important area of ancient Rome by the rhetorician Longinus clearly put forward the first time in years, and in a few years later the United States and Western scholars has been an important aesthetic category, compared with the beautiful and the existence and At contemporary aesthetic has gone beyond the easy access to the confrontation between the people of the area exist, but, as Hegel said: "this life, secularism, science and art, all to satisfy our spiritual life, so that the spirit of value, there is a glorious thing , we know of ancient Greece are all directly or indirectly from the mass. "The ancient Greeks created the myth, epic, tragedy, etc. have been included in the first of the sublime human understanding and questioning. Of course, "sublime" concept in Chinese culture as the West did not highlight, but "great beauty", "magnificent", "forceful" has always been China's traditional scope of intelligence, these areas with the highest areas of the West has a great similarity, and ancient Chinese mythology also another way to inform people sublime "presence." Western culture as the source of another branch of the Hebrew civilization, is a transcendent shows a sublime way. Looking back on the initial exploration of human culture, let us found that the sublime is never empty Some Mo groan, but human life itself in order to confer meaning and value of an integral approach, which start on one culture in the human gene in the implicit sexual presence.
In Western history, the first or the use of "sublime" concept is not Longinus. According to Bosanquet, the "sublime" of the Greek original intention was to "high", when Greece and Rome are popular terms one. Polish scholars also said that "the sublime concept of the formation at the ancient study of rhetoric," as a style "are also known as powerful (grandis) and solemn (gravis)", with " beautiful "compared to" are eloquent style of the highest among the three surgery Ya A, and beautiful and so are considered a minimum. "In ancient Greece, even for the Wise School hostile rhetoric of the Parkinson Latour, has repeatedly used the concept, he said that "the soul must fall in order to manage a bad way, the sublime soul must command a good way." and that "we are in order to study the arithmetic of the soul go ... ... arithmetic has a very great sublime role, it compels the soul to use to carry out a number of abstract reasoning. "
In fact, Longinus also did not say that he was one of the first put forward the "sublime person". According to the text at Longinus before Kai Xue Li Adams has written an article entitled "On the Sublime," the article. But Longinus that he listed are examples only, to no avail, and for "what is sublime" and "how to achieve the lofty" This two arguments put forward by the sublime must answer the questions but does not have an explicit, so Longinus to "organize the "own" about high notes, "to answer these key questions. In this sense it can be said that Longinus the Roman period are the most consciously put forward and discussed, "sublime" people of the problem, this article is also based on this point, put Longinus as the first western "sublime" and detailed questions to be discussed in person.
Longinus's "On the Sublime" is a rhetorical study book, "On the Sublime" once buried a long time the world until the Renaissance was published by the Italian people, the seventeenth century French neo-classical Master Boileau put it into French only attracted considerable attention by the people attach great importance, "has become a neo-classical the Bible." But the author was the neo-classical Another representative of the founder of British literary criticism Dryden called "the greatest since Aristotle Greek critic."
In the "Concise Dictionary of Social Sciences", the exposition about the sublime concept of the following: the sublime, that is, "sublime" means forceful of the United States, up to the size or the great spiritual grandeur, it is soul-stirring, was unstoppable, thereby heart fascinated. Sublime realistic practice of the main targets of the overwhelming, overwhelming really good feature of their appearance; but its essence lies in the practice of depressed subjects was inspired by the essence of infinite power, turn to conquer and master the object that is transformed into the main body of the good practice of overriding Object true. In this way, the fear turned into joy, surprise praise into exciting, low self-esteem into transcendence pain into pleasure, so that the main unification fight at the grim conflict process, to obtain an advance, excited, contradictory aesthetic pleasure. It is the object of infinite overwhelming appearance of the main for its intuitive, but its essence is that the main body of folding under pressure to fully evoke the essence of people power, to conquer or tend to turn the object of conquest. That this, the sublime nature of the people are rational, moral and spiritual dignity of the emotional and self-transcendence and win, people are showing the nature of freedom, the idea is absolutely unlimited obvious, people are at practice on the nature of forces at the object of conclusive evidence. It is in this corroboration, the people realize their own "free will" to reach a kind of spiritual transcendence.
Aesthetics at the East-West comparative study, we found that the East and the West because of the fundamental experience of art is different from classical performance for the east-west fundamental difference between the lofty aesthetics. This basic one bad one short, from the beginning of Plato, Western philosophy and Western aesthetics might metaphysics are at the basis of representation was put forward, thus to imitate said the core of their art theory, whether it is external natural, inherent mimic natural or supernatural, are preset and the situation is the sub-ontology. Relative to this, Chinese philosophy and aesthetics with the Chinese Road of metaphysics and are a hair, Hop Road and opinion on the Road has germination in Yizhuan and The Book of Rites, by the end of the Tang Dynasty Sikong Tu open "as outside as "the artistic conception of the aesthetic construct, with the bulk situation is not isolated in nature but there is a row of them, that is," pistachio "," forceful. "
Philosophy to the people's self-understanding and never waver from the center of people's self-understanding is for the people to their own understanding of objects, or people to reflect on the self-consciousness, which is targeted to their own people they are in world, in among the crowd of me, so the philosophy of self-understanding of people is bound to contain at the relationship between man and nature, people and social relations of people's own understanding of, and person-to-person and nature, society and people understanding the relationship between the ultimate goal is for people themselves to the true and profound understanding. That is to say, the philosophy of rational understanding of the world body to ask, is the hidden lives of people their own dreams and aspirations of destiny. Why do people go to the pursuit of the lofty, sublime implementation, which can only recognize their own people to find the answers. When people look for are a "god" when, we have to ask, why people want to find God. God's secret in fact, as people look for God's own secret.
When Longinus sigh: "days of living, not want to do our humble downstream of the animals; it brought us to life, to the universe LUO Vientiane years, seemed to go take part in our event cited, it is necessary to make our good fortune all things a tourist destination, the pursuit of honor to do the race, so it will start one at our hearts and minds of a Medium-sik irresistible enthusiasm - all great, more sacred than our desire for things. so, for human the observation of the scope and reach of thought, the whole universe is also not enough broad, often thought of us more than the surrounding boundaries. "This is the praise of sublime minds, is it not human nature freely eulogize? When Addison to a short essay Chatteris sublime things, especially the sublime nature, can inspire us to maximize the imagination, so that our imagination is free to gallop in order to get the most pleasure; boqueron consider the suffering of danger to the "individual self-preservation "and the final defeat of the people, from the pain into pleasure when people do not have the man show at a relieved beyond and freedom? If the 17-18 century, the so-called sublime, mostly refers to external things, such as the infinite universe and so on, and its people the freedom to highlight the nature of pending excavation, then Kant would be directly joined the sublime people of their own. "Are the kind of high even if only in thinking that the heart has a scale beyond the capacity of any sensory thing." "Not sublime in any natural objects, but only included in our heart, if we are aware that we can on our hearts natural, and therefore also outside of our natural (as long as it affects us), then a dominant position. "sublime vitality block and are followed by the release of the vitality of the moment, people in this way was really beyond the free . Heidegger's "to the Death", Lyotard's "performance of non-performance" and more people are directly at the existence of dimensions beyond the person on to explore the nature and freedom. Therefore, mankind's "sublime" pursuit of human freedom are the true embodiment of nature, the sublime nature of that is, free.
Represents the sublime presence of a limited nature beyond, so go show the world, including the existence of the people side of the infinite possible, but this is not to say that the limited digestion at here, and we said at the beginning of the sublime, that is, own limited left to explore limitless, first of all, the presence of who feel that the condensation of thought and poetry of the presence of specific non-limited. People can not transcend time and space in addition to the performance of that default perfect rational aspect, but at the same time sublime in him, but also the deconstruction of time and space, informality, limited to specific objects, that is, at this kind of tension into the lofty Medium The light and spacious, which means that despite the lofty transcendence are limited, but not limited negative.
Pursuit of "high" is the destiny of mankind, are simultaneously characterize the timeless philosophy of "sublime" subject. In the "dependent person" status of the natural economy, the "sublime" was first focused on the alienation of the religious field of "God." "God" has become a sublime embodiment of all things is the world's supreme "authority", it is the perfect Good exist, but also has the highest power of unlimited, are human behavior standards, criteria and basis. This "God of the metaphysical" in the search for one of the most "sublime" and "the other side of the world" in an attempt to deny and transcend "this side of the world," This has resulted in polarization mode of thinking, always attempting to find an absolute, determined inalienable, recognize the ultimate nature of truth. "Sublime" and "perfect world" has become the trend of human and objectives at the trend and reality of tension, the person's inner emerged beyond the "lofty sexual impulses," "sublime," turned into a commitment to human vision.
However, in the "God of the metaphysical" stage, people rely on God to extend his own transcendent ideal when, while their own lost in the infinite authority of God, while the loss of their own. Modern Philosophy, "the main metaphysical"
Put "God of the metaphysical" sacred image of "God" into people's "main" force. "God" into this "rational" people consider the external objective world, or ask when the objectivity of thinking is no longer pinned to the outside world, but inspection of the rational capacity of human beings. Put their own destiny of mankind back to their own hands, seems to recognize how their own on the outside world recognize the number, if one can be completely freed itself from the shackles of the external, which give the human pursuit of "sublime" to explore a new path. However, this "rational arrogance," but people do not fall into a new freedom. Human beings "sublime" by digestion, and alienation as well as people with deformities dance. Modern Philosophy and digestion followed by the "ideal of arrogance," This is an endless road of digestion. On the other hand, has been found to NOT be regulated by human thought and behavior of the "sublime", the human back into the "existential anxiety" and is worried all day long.
So far, really of human "sublime" pursuit to make a complete answer, and are the most complete exposition of the "sublime" idea, only Marxism. At Marx's idea of the "sublime" pursuit, that is, people's all-round development of their own pursuit of the realization of mankind's sublime, that is, human beings from the superhuman, the sacred image of non-historical, non-sacred image to the overall development of their own people stage of digestion was the alienation of the people at the "sublime" self-alienation, to open a remodeling "high" road, which is the theory of human liberation.
This article draws on domestic and foreign experts and scholars on the question of a deep understanding of the sublime, on the basis of Marxism-depth excavation of the sublime meaning of human minds, and Heidegger's philosophy made a sublime understand it, this is the point of this article Innovate at. Of course, because of the limited knowledge on such a lofty aesthetic is not only is the scope of ethics for the understanding of the philosophy is still very difficult. Thesis in so much of the opinion still seems not enough sophisticated. Life experience coupled with its short for "with a motto" understanding is still not enough depth. Please criticism that experts and scholars.
Although the sublime as an important area of ancient Rome by the rhetorician Longinus clearly put forward the first time in years, and in a few years later the United States and Western scholars has been an important aesthetic category, compared with the beautiful and the existence and At contemporary aesthetic has gone beyond the easy access to the confrontation between the people of the area exist, but, as Hegel said: "this life, secularism, science and art, all to satisfy our spiritual life, so that the spirit of value, there is a glorious thing , we know of ancient Greece are all directly or indirectly from the mass. "The ancient Greeks created the myth, epic, tragedy, etc. have been included in the first of the sublime human understanding and questioning. Of course, "sublime" concept in Chinese culture as the West did not highlight, but "great beauty", "magnificent", "forceful" has always been China's traditional scope of intelligence, these areas with the highest areas of the West has a great similarity, and ancient Chinese mythology also another way to inform people sublime "presence." Western culture as the source of another branch of the Hebrew civilization, is a transcendent shows a sublime way. Looking back on the initial exploration of human culture, let us found that the sublime is never empty Some Mo groan, but human life itself in order to confer meaning and value of an integral approach, which start on one culture in the human gene in the implicit sexual presence.
In Western history, the first or the use of "sublime" concept is not Longinus. According to Bosanquet, the "sublime" of the Greek original intention was to "high", when Greece and Rome are popular terms one. Polish scholars also said that "the sublime concept of the formation at the ancient study of rhetoric," as a style "are also known as powerful (grandis) and solemn (gravis)", with " beautiful "compared to" are eloquent style of the highest among the three surgery Ya A, and beautiful and so are considered a minimum. "In ancient Greece, even for the Wise School hostile rhetoric of the Parkinson Latour, has repeatedly used the concept, he said that "the soul must fall in order to manage a bad way, the sublime soul must command a good way." and that "we are in order to study the arithmetic of the soul go ... ... arithmetic has a very great sublime role, it compels the soul to use to carry out a number of abstract reasoning. "
In fact, Longinus also did not say that he was one of the first put forward the "sublime person". According to the text at Longinus before Kai Xue Li Adams has written an article entitled "On the Sublime," the article. But Longinus that he listed are examples only, to no avail, and for "what is sublime" and "how to achieve the lofty" This two arguments put forward by the sublime must answer the questions but does not have an explicit, so Longinus to "organize the "own" about high notes, "to answer these key questions. In this sense it can be said that Longinus the Roman period are the most consciously put forward and discussed, "sublime" people of the problem, this article is also based on this point, put Longinus as the first western "sublime" and detailed questions to be discussed in person.
Longinus's "On the Sublime" is a rhetorical study book, "On the Sublime" once buried a long time the world until the Renaissance was published by the Italian people, the seventeenth century French neo-classical Master Boileau put it into French only attracted considerable attention by the people attach great importance, "has become a neo-classical the Bible." But the author was the neo-classical Another representative of the founder of British literary criticism Dryden called "the greatest since Aristotle Greek critic."
In the "Concise Dictionary of Social Sciences", the exposition about the sublime concept of the following: the sublime, that is, "sublime" means forceful of the United States, up to the size or the great spiritual grandeur, it is soul-stirring, was unstoppable, thereby heart fascinated. Sublime realistic practice of the main targets of the overwhelming, overwhelming really good feature of their appearance; but its essence lies in the practice of depressed subjects was inspired by the essence of infinite power, turn to conquer and master the object that is transformed into the main body of the good practice of overriding Object true. In this way, the fear turned into joy, surprise praise into exciting, low self-esteem into transcendence pain into pleasure, so that the main unification fight at the grim conflict process, to obtain an advance, excited, contradictory aesthetic pleasure. It is the object of infinite overwhelming appearance of the main for its intuitive, but its essence is that the main body of folding under pressure to fully evoke the essence of people power, to conquer or tend to turn the object of conquest. That this, the sublime nature of the people are rational, moral and spiritual dignity of the emotional and self-transcendence and win, people are showing the nature of freedom, the idea is absolutely unlimited obvious, people are at practice on the nature of forces at the object of conclusive evidence. It is in this corroboration, the people realize their own "free will" to reach a kind of spiritual transcendence.
Aesthetics at the East-West comparative study, we found that the East and the West because of the fundamental experience of art is different from classical performance for the east-west fundamental difference between the lofty aesthetics. This basic one bad one short, from the beginning of Plato, Western philosophy and Western aesthetics might metaphysics are at the basis of representation was put forward, thus to imitate said the core of their art theory, whether it is external natural, inherent mimic natural or supernatural, are preset and the situation is the sub-ontology. Relative to this, Chinese philosophy and aesthetics with the Chinese Road of metaphysics and are a hair, Hop Road and opinion on the Road has germination in Yizhuan and The Book of Rites, by the end of the Tang Dynasty Sikong Tu open "as outside as "the artistic conception of the aesthetic construct, with the bulk situation is not isolated in nature but there is a row of them, that is," pistachio "," forceful. "
Philosophy to the people's self-understanding and never waver from the center of people's self-understanding is for the people to their own understanding of objects, or people to reflect on the self-consciousness, which is targeted to their own people they are in world, in among the crowd of me, so the philosophy of self-understanding of people is bound to contain at the relationship between man and nature, people and social relations of people's own understanding of, and person-to-person and nature, society and people understanding the relationship between the ultimate goal is for people themselves to the true and profound understanding. That is to say, the philosophy of rational understanding of the world body to ask, is the hidden lives of people their own dreams and aspirations of destiny. Why do people go to the pursuit of the lofty, sublime implementation, which can only recognize their own people to find the answers. When people look for are a "god" when, we have to ask, why people want to find God. God's secret in fact, as people look for God's own secret.
When Longinus sigh: "days of living, not want to do our humble downstream of the animals; it brought us to life, to the universe LUO Vientiane years, seemed to go take part in our event cited, it is necessary to make our good fortune all things a tourist destination, the pursuit of honor to do the race, so it will start one at our hearts and minds of a Medium-sik irresistible enthusiasm - all great, more sacred than our desire for things. so, for human the observation of the scope and reach of thought, the whole universe is also not enough broad, often thought of us more than the surrounding boundaries. "This is the praise of sublime minds, is it not human nature freely eulogize? When Addison to a short essay Chatteris sublime things, especially the sublime nature, can inspire us to maximize the imagination, so that our imagination is free to gallop in order to get the most pleasure; boqueron consider the suffering of danger to the "individual self-preservation "and the final defeat of the people, from the pain into pleasure when people do not have the man show at a relieved beyond and freedom? If the 17-18 century, the so-called sublime, mostly refers to external things, such as the infinite universe and so on, and its people the freedom to highlight the nature of pending excavation, then Kant would be directly joined the sublime people of their own. "Are the kind of high even if only in thinking that the heart has a scale beyond the capacity of any sensory thing." "Not sublime in any natural objects, but only included in our heart, if we are aware that we can on our hearts natural, and therefore also outside of our natural (as long as it affects us), then a dominant position. "sublime vitality block and are followed by the release of the vitality of the moment, people in this way was really beyond the free . Heidegger's "to the Death", Lyotard's "performance of non-performance" and more people are directly at the existence of dimensions beyond the person on to explore the nature and freedom. Therefore, mankind's "sublime" pursuit of human freedom are the true embodiment of nature, the sublime nature of that is, free.
Represents the sublime presence of a limited nature beyond, so go show the world, including the existence of the people side of the infinite possible, but this is not to say that the limited digestion at here, and we said at the beginning of the sublime, that is, own limited left to explore limitless, first of all, the presence of who feel that the condensation of thought and poetry of the presence of specific non-limited. People can not transcend time and space in addition to the performance of that default perfect rational aspect, but at the same time sublime in him, but also the deconstruction of time and space, informality, limited to specific objects, that is, at this kind of tension into the lofty Medium The light and spacious, which means that despite the lofty transcendence are limited, but not limited negative.
Pursuit of "high" is the destiny of mankind, are simultaneously characterize the timeless philosophy of "sublime" subject. In the "dependent person" status of the natural economy, the "sublime" was first focused on the alienation of the religious field of "God." "God" has become a sublime embodiment of all things is the world's supreme "authority", it is the perfect Good exist, but also has the highest power of unlimited, are human behavior standards, criteria and basis. This "God of the metaphysical" in the search for one of the most "sublime" and "the other side of the world" in an attempt to deny and transcend "this side of the world," This has resulted in polarization mode of thinking, always attempting to find an absolute, determined inalienable, recognize the ultimate nature of truth. "Sublime" and "perfect world" has become the trend of human and objectives at the trend and reality of tension, the person's inner emerged beyond the "lofty sexual impulses," "sublime," turned into a commitment to human vision.
However, in the "God of the metaphysical" stage, people rely on God to extend his own transcendent ideal when, while their own lost in the infinite authority of God, while the loss of their own. Modern Philosophy, "the main metaphysical"
Put "God of the metaphysical" sacred image of "God" into people's "main" force. "God" into this "rational" people consider the external objective world, or ask when the objectivity of thinking is no longer pinned to the outside world, but inspection of the rational capacity of human beings. Put their own destiny of mankind back to their own hands, seems to recognize how their own on the outside world recognize the number, if one can be completely freed itself from the shackles of the external, which give the human pursuit of "sublime" to explore a new path. However, this "rational arrogance," but people do not fall into a new freedom. Human beings "sublime" by digestion, and alienation as well as people with deformities dance. Modern Philosophy and digestion followed by the "ideal of arrogance," This is an endless road of digestion. On the other hand, has been found to NOT be regulated by human thought and behavior of the "sublime", the human back into the "existential anxiety" and is worried all day long.
So far, really of human "sublime" pursuit to make a complete answer, and are the most complete exposition of the "sublime" idea, only Marxism. At Marx's idea of the "sublime" pursuit, that is, people's all-round development of their own pursuit of the realization of mankind's sublime, that is, human beings from the superhuman, the sacred image of non-historical, non-sacred image to the overall development of their own people stage of digestion was the alienation of the people at the "sublime" self-alienation, to open a remodeling "high" road, which is the theory of human liberation.
This article draws on domestic and foreign experts and scholars on the question of a deep understanding of the sublime, on the basis of Marxism-depth excavation of the sublime meaning of human minds, and Heidegger's philosophy made a sublime understand it, this is the point of this article Innovate at. Of course, because of the limited knowledge on such a lofty aesthetic is not only is the scope of ethics for the understanding of the philosophy is still very difficult. Thesis in so much of the opinion still seems not enough sophisticated. Life experience coupled with its short for "with a motto" understanding is still not enough depth. Please criticism that experts and scholars.
引文
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⑤同上,第121页。
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①《知北游》
②《冲淡》引自《二十四诗品》
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③同上,第12-13页。
①曹础基:《庄子浅注》,中华书局,1982年版,第132页。
②同上,第196页。
①曹础基:《庄子浅注》,中华书局,1982年版。
②同上。
③同上。
④同上。
⑤郭晋稀:《白话文心雕龙》,湖南,岳麓书社,1997年版,P291
⑥郭晋稀:《白话文心雕龙》,湖南,岳麓书社,1997年版,P294
⑦李壮鹰:《中国古代文论》,高等教育出版社,2001年版,P491
⑧李壮鹰:《中国古代文论》,高等教育出版社,2001年版,第486页。
①曹础基:《庄子浅注》,中华书局,1982年版,第30页。
②韩文革《崇高范畴辨析》,华中科技大学学报,2002.5,第36页。
①韩文革《崇高范畴辨析》,华中科技大学学报。
②同上。
③同上。
①凯·埃·吉尔伯特:《美学史》下卷,上海译文出版社,1989版,第427页。
①朱光潜:《朱光潜全集》,安徽教育出版社,1990年版,第276页。
①吉尔伯特和库恩:《美学史》下卷,上海译文出版社1989,第448-449页。
②康德:《判断力批判》,第86页。
①康德:《判断力批判》,第87页。
②同上,第100页。
③同上,第85页。
①阿尔森·古留加:《康德传》,商务印书馆,1992年版,第194～195页。
②康德:《判断力批判》,第86页。
③同上,第101-102页。
①《回到形而上学的基础》,《哲学译丛》1964年第二期
②海德格尔:《存在与时间》,第45页。
①海德格尔:《存在与时间》,第225页。
②同上,第284页。
③同上,第315页。
①海德格尔:《存在与时间》,第315页。
②同上,第319页。
③《诗歌·语言·思想》,英文版,第44-45页。
①《诗歌·语言·思想》,英文版,第33-34页。
②《为旋风命名:曹雪芹与海德格尔》,《文化:中国与世界》,第一集,三联书店,1987年版,第147页。
③同18。
①利奥塔:《非人――时间漫谈》罗国祥译,商务印书馆,2000版,第26页。
②J-F·Lyotard . The postmodern condition: a report on knowledge [MJ]·Manchester: Manchseter University press, 1984 p77
③J-F·Lyotard . Inhuman: reflections on time [M]Cambridge, UK: pdioy press, 1993 p126
①利奥塔:《呈现无法显示的东西》――崇高,利奥塔等:《后现代主义》赵一凡等译,社会科学文献出版社1999版,第23-24页。
②J-F·Lyotard .Toward the postmodern [M] NJ: Humanities press, 1993 p198
③J-F·Lyotard . The postmodern condition: a report on knowledge [MJ]·Manchester: Mancheseter University press, 1984 p81
④利奥塔:《非人――时间漫谈》,第113页。
①利奥塔:《呈现无法显示的东西――崇高》,第23页。
②利奥塔:《非人》,第115页。
①亚里士多德:《诗学》,第25章。
①朱光潜:《西方美学史》,上卷北京:人民文学出版社,1985版,第119页。
②Basic Wtitings of Saint Thomas Aguinas, Random House, Inc. 1945, volume I, P15
①席勒《美育书简》,第15封信
②同上。
③转引自张世英:《无限:有限者的追寻》
①转引自张世英:《无限:有限者的追寻》
②转引自张世英:《无限:有限者的追寻》
③转引自张世英:《无限:有限者的追寻》
④《中国大百科全书·哲学卷》第211页。
⑤同上。
①黑格尔:《历史哲学》,三联书店1956年版,第94页。
②《马克思恩格斯全集》,第2卷,第199页。
③《马克思恩格斯全集》,第1卷,第453页。
①徐长福:《亚里士多德的实践概念和马克思的实践概念》,转引自《马克思主义实践哲学的现代解读》第20页。
②黑格尔:《美学》第1卷,商务印书馆,1979,第50、147页。
③道森:《宗教与西方文化的兴起》,四川人民出版社,1989,第45页。
④《马克思恩格斯选集》,第1卷,第54页。
①《马克思恩格斯选集》,第1卷,第54页。
①M·舍勒:《人在宇宙中的位置》,见《舍勒文集》,上海三联书店1996版,第1331页。
①康德:《判断力批判》,邓晓芒译,人民出版社,2002年12月版,第89页。
②同上,第108页。
①黑格尔:《历史哲学》,生活读书新知三联书店,1956年版,第57页。
②马克思:《1844年经济学哲学手稿》,第50页。
③《马克思恩格斯选集》第1卷,第18页。
④同上,第3卷,第154页。
①俞吾生:《论两种不同的自由观》,《俞的集》,黑龙江教育出版社,1995,第125页。
②爱因斯坦:《文明和科学》载《爱因斯坦文集》第3卷,第180页。
①黑格尔:《小逻辑》贺麟译,商务印书馆,1980年版,第83页。
①叶朗:《胸中之竹》,安徽教育出版社,1998,第57页。
②于民:《空王之道助而意境成――谈佛教禅宗对意境认识生成的作用》,《文艺研究》,1990年第1期
①歌德:《浮士德》,钱春琦译,上海译文出版社,1989年版,第61页。
②《马克思恩格斯全集》第25卷,第927页。
①席勒:《美育简书》,中国文联出版公司,1984年版,第107~110页。
②卡西尔:《语言与神话》,于晓译,北京三联书店,1987年版。
③宗白华:《美学散步》,上海人民出版社,1981年版。
①黑格尔:《美学》,第1卷。
①马克思:《1844手稿》,人民出版社1979年出版,第50~51页。
②孙正聿:《哲学通论》,辽宁人民出版社,1998版,第272页。
①朱光潜:《朱光潜全集》第1卷,p429,原文的“雄伟”是sublime的译名,现改译为“崇高”。
②李泽厚:《关于崇高与滑稽》《美学旧作集》,天津社会科学出版社,2002版,第123页。
③马克思:《1844手稿》,人民出版社,1979版,第50页。
①张世英:《超越有限》,第76页。
②张世英:《超越有限》,第76页。
③亚里士多德:《修辞学》,第1366页。
①张世英:《希腊精神与科学》,第80页。
①R·I·AARON, The Theory of Universals , Oxford, 1952, P1
②Aristotle, On the Art of Poetry, translate by T·S·Dorsch, Penguin Books 1965, P43-44
③同上,P69
①张世英:《哲学导论》,北京大学出版社,2003年版,第232页。
②A·Einstein Religion and Science New York Times, 1930, (9)
①孙正聿:《探索真善美》,吉林人民出版社,2008年版,第253页。
①张世英:《超越有限》,第76页。
①张世英:《超越有限》。
②转引自H·P·Rickmann:W·Dilthty―Pioneerof the Human Studies, University of California Press, 1979,p133
③转引自Rudolf A·Makkreel and John Scanlon编:Dilthey and Phenomendogy, Washington D·C·1987, P79
①《中庸·第十三章》
②《中庸·第二十七章》
③《老子·第二十五章》
①智觊:《四教义》卷二
①理查·马蒂:《哲学和自然之境》,三联书店,1987年,第407~418页。
①李文周:《回归现实生活世界》,中国社会科学出版社,2002版,第226页。
①《马克思恩格斯选集》,第1卷,第31页。
②威廉·巴雷特:《非理性的人》,商务印书馆,1999版,第146页。
①《马克思恩格斯全集》第1卷,第37页。
②《马克思恩格斯选集》第1卷,第9页。
①同上,第12页。
②《马克思恩格斯选集》第1卷,第2页。
③《马克思恩格斯全集》42卷,第96-98页。
④《马克思恩格斯全集》第3卷,第297页。
①《马克思恩格斯选集》第1卷,第54页。
②同上,第56页。
③同上,第85页。
①同上,第2卷,34页。
②《马克思恩格斯全集》,第1卷,第453页。
③《马克思恩格斯全集》,第三卷,第30页。
④《马克思恩格斯全集》,第42卷,第169页。
⑤《马克思恩格斯选集》,第1卷,第294页。
①同上,第87页。
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③同上,第33、22页。
①金麦田:《中国古代神话故事全集》,京华出版社,2004年版。
①《马克思恩格斯选集》,第一卷,人民出版社1995年版,第81-82页。
②同上,第82页。
③恩斯特·卡西尔:《人论》,上海译文出版社1985版,第107页。
④同上,第107页。
⑤同上,第105页。
①《马克思恩格斯选集》,第四卷下,1972年版,第346页。
②同上,第三卷,1972年版,第319页。
①黑格尔:《美学》,第2卷,人民出版社1972年版,第95页。
②旧约·创世纪:神与挪亚立约。
③黑格尔:《美学》,商务印书馆,第92页。
①圣经·诗篇,22。
①黑格尔:《美学》,第二卷,第96页。
①卡西尔:《人论》上海译文出版社,第119页。
②符·塔达基维奇《西方美学概念史》北京:学苑出版社,1990版第231页。
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①符·塔达基维奇:《西方美学概念史》,北京学苑出版社1990年版,第232页。
①鲍桑葵:《美学史》第140-141页。
①朱光潜:《西方美学史》(上卷)北京人民出版社,1979年版,第242页。
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②伯克:《论崇高与美》伯克美学论文选,上海三联书店1990版,第78页。
③同上,第69-70页。
④伯克:《论美与崇高》,《西方美学家论美和美感》,商务印书馆,1980年版,第118页。
⑤同上,第121页。
①康德:《论优美感与崇高感》,《康德全集》卷二,第208-210页。
②阿尔伯特和库思:《美学史》,第58页。
①《静庵文集》,王国维遗书》第五册,古籍书后影印,第29页。
②同上,第43-44页。
①《知北游》
②《冲淡》引自《二十四诗品》
③《中国文学批评史论集》,1947版,第10页
①复旦编《中国文学批评史》上,第137-138页
②季水河:《崇高与壮美两个不同的美学范畴》齐鲁艺苑1992.2.8-13.
③同上,第12-13页。
①曹础基:《庄子浅注》,中华书局,1982年版,第132页。
②同上,第196页。
①曹础基:《庄子浅注》,中华书局,1982年版。
②同上。
③同上。
④同上。
⑤郭晋稀:《白话文心雕龙》,湖南,岳麓书社,1997年版,P291
⑥郭晋稀:《白话文心雕龙》,湖南,岳麓书社,1997年版,P294
⑦李壮鹰:《中国古代文论》,高等教育出版社,2001年版,P491
⑧李壮鹰:《中国古代文论》,高等教育出版社,2001年版,第486页。
①曹础基:《庄子浅注》,中华书局,1982年版,第30页。
②韩文革《崇高范畴辨析》,华中科技大学学报,2002.5,第36页。
①韩文革《崇高范畴辨析》,华中科技大学学报。
②同上。
③同上。
①凯·埃·吉尔伯特:《美学史》下卷,上海译文出版社,1989版,第427页。
①朱光潜:《朱光潜全集》,安徽教育出版社,1990年版,第276页。
①吉尔伯特和库恩:《美学史》下卷,上海译文出版社1989,第448-449页。
②康德:《判断力批判》,第86页。
①康德:《判断力批判》,第87页。
②同上,第100页。
③同上,第85页。
①阿尔森·古留加:《康德传》,商务印书馆,1992年版,第194～195页。
②康德:《判断力批判》,第86页。
③同上,第101-102页。
①《回到形而上学的基础》,《哲学译丛》1964年第二期
②海德格尔:《存在与时间》,第45页。
①海德格尔:《存在与时间》,第225页。
②同上,第284页。
③同上,第315页。
①海德格尔:《存在与时间》,第315页。
②同上,第319页。
③《诗歌·语言·思想》,英文版,第44-45页。
①《诗歌·语言·思想》,英文版,第33-34页。
②《为旋风命名:曹雪芹与海德格尔》,《文化:中国与世界》,第一集,三联书店,1987年版,第147页。
③同18。
①利奥塔:《非人――时间漫谈》罗国祥译,商务印书馆,2000版,第26页。
②J-F·Lyotard . The postmodern condition: a report on knowledge [MJ]·Manchester: Manchseter University press, 1984 p77
③J-F·Lyotard . Inhuman: reflections on time [M]Cambridge, UK: pdioy press, 1993 p126
①利奥塔:《呈现无法显示的东西》――崇高,利奥塔等:《后现代主义》赵一凡等译,社会科学文献出版社1999版,第23-24页。
②J-F·Lyotard .Toward the postmodern [M] NJ: Humanities press, 1993 p198
③J-F·Lyotard . The postmodern condition: a report on knowledge [MJ]·Manchester: Mancheseter University press, 1984 p81
④利奥塔:《非人――时间漫谈》,第113页。
①利奥塔:《呈现无法显示的东西――崇高》,第23页。
②利奥塔:《非人》,第115页。
①亚里士多德:《诗学》,第25章。
①朱光潜:《西方美学史》,上卷北京:人民文学出版社,1985版,第119页。
②Basic Wtitings of Saint Thomas Aguinas, Random House, Inc. 1945, volume I, P15
①席勒《美育书简》,第15封信
②同上。
③转引自张世英:《无限:有限者的追寻》
①转引自张世英:《无限:有限者的追寻》
②转引自张世英:《无限:有限者的追寻》
③转引自张世英:《无限:有限者的追寻》
④《中国大百科全书·哲学卷》第211页。
⑤同上。
①黑格尔:《历史哲学》,三联书店1956年版,第94页。
②《马克思恩格斯全集》,第2卷,第199页。
③《马克思恩格斯全集》,第1卷,第453页。
①徐长福:《亚里士多德的实践概念和马克思的实践概念》,转引自《马克思主义实践哲学的现代解读》第20页。
②黑格尔:《美学》第1卷,商务印书馆,1979,第50、147页。
③道森:《宗教与西方文化的兴起》,四川人民出版社,1989,第45页。
④《马克思恩格斯选集》,第1卷,第54页。
①《马克思恩格斯选集》,第1卷,第54页。
①M·舍勒:《人在宇宙中的位置》,见《舍勒文集》,上海三联书店1996版,第1331页。
①康德:《判断力批判》,邓晓芒译,人民出版社,2002年12月版,第89页。
②同上,第108页。
①黑格尔:《历史哲学》,生活读书新知三联书店,1956年版,第57页。
②马克思:《1844年经济学哲学手稿》,第50页。
③《马克思恩格斯选集》第1卷,第18页。
④同上,第3卷,第154页。
①俞吾生:《论两种不同的自由观》,《俞的集》,黑龙江教育出版社,1995,第125页。
②爱因斯坦:《文明和科学》载《爱因斯坦文集》第3卷,第180页。
①黑格尔:《小逻辑》贺麟译,商务印书馆,1980年版,第83页。
①叶朗:《胸中之竹》,安徽教育出版社,1998,第57页。
②于民:《空王之道助而意境成――谈佛教禅宗对意境认识生成的作用》,《文艺研究》,1990年第1期
①歌德:《浮士德》,钱春琦译,上海译文出版社,1989年版,第61页。
②《马克思恩格斯全集》第25卷,第927页。
①席勒:《美育简书》,中国文联出版公司,1984年版,第107~110页。
②卡西尔:《语言与神话》,于晓译,北京三联书店,1987年版。
③宗白华:《美学散步》,上海人民出版社,1981年版。
①黑格尔:《美学》,第1卷。
①马克思:《1844手稿》,人民出版社1979年出版,第50~51页。
②孙正聿:《哲学通论》,辽宁人民出版社,1998版,第272页。
①朱光潜:《朱光潜全集》第1卷,p429,原文的“雄伟”是sublime的译名,现改译为“崇高”。
②李泽厚:《关于崇高与滑稽》《美学旧作集》,天津社会科学出版社,2002版,第123页。
③马克思:《1844手稿》,人民出版社,1979版,第50页。
①张世英:《超越有限》,第76页。
②张世英:《超越有限》,第76页。
③亚里士多德:《修辞学》,第1366页。
①张世英:《希腊精神与科学》,第80页。
①R·I·AARON, The Theory of Universals , Oxford, 1952, P1
②Aristotle, On the Art of Poetry, translate by T·S·Dorsch, Penguin Books 1965, P43-44
③同上,P69
①张世英:《哲学导论》,北京大学出版社,2003年版,第232页。
②A·Einstein Religion and Science New York Times, 1930, (9)
①孙正聿:《探索真善美》,吉林人民出版社,2008年版,第253页。
①张世英:《超越有限》,第76页。
①张世英:《超越有限》。
②转引自H·P·Rickmann:W·Dilthty―Pioneerof the Human Studies, University of California Press, 1979,p133
③转引自Rudolf A·Makkreel and John Scanlon编:Dilthey and Phenomendogy, Washington D·C·1987, P79
①《中庸·第十三章》
②《中庸·第二十七章》
③《老子·第二十五章》
①智觊:《四教义》卷二
①理查·马蒂:《哲学和自然之境》,三联书店,1987年,第407~418页。
①李文周:《回归现实生活世界》,中国社会科学出版社,2002版,第226页。
①《马克思恩格斯选集》,第1卷,第31页。
②威廉·巴雷特:《非理性的人》,商务印书馆,1999版,第146页。
①《马克思恩格斯全集》第1卷,第37页。
②《马克思恩格斯选集》第1卷,第9页。
①同上,第12页。
②《马克思恩格斯选集》第1卷,第2页。
③《马克思恩格斯全集》42卷,第96-98页。
④《马克思恩格斯全集》第3卷,第297页。
①《马克思恩格斯选集》第1卷,第54页。
②同上,第56页。
③同上,第85页。
①同上,第2卷,34页。
②《马克思恩格斯全集》,第1卷,第453页。
③《马克思恩格斯全集》,第三卷,第30页。
④《马克思恩格斯全集》,第42卷,第169页。
⑤《马克思恩格斯选集》,第1卷,第294页。
①同上,第87页。
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