王國(guó)維美育思想之育情論初探
發(fā)布時(shí)間：2018-08-03 16:26
【摘要】：王國(guó)維先生是中國(guó)近代文化史上最重要的學(xué)者之一,他一生涉獵之廣、研究之繁、貢獻(xiàn)之重?zé)o需贅言。作為先生思想重要組成部分的美育思想,雖在創(chuàng)立之時(shí)沒(méi)有引起過(guò)多關(guān)注,對(duì)其評(píng)價(jià)也褒貶不一,但隨著近年來(lái)美育研究逐漸為學(xué)界所關(guān)注,王國(guó)維美育思想的價(jià)值也被越來(lái)越多的人所認(rèn)同。先生曾說(shuō)過(guò)“美育即情育”,本文就以“情”為基點(diǎn),嘗試對(duì)先生的美育思想作一粗淺的研究評(píng)價(jià)。 本文共分為四個(gè)部分。 第一章介紹先生育情思想的重要內(nèi)容,分析“美育即情育”思想在先生美育理論中的體現(xiàn),以及育情思想如何貫穿在他的創(chuàng)作實(shí)踐中。 第二章分析探討先生的美育思想之所以以“情”為主的成因以及“情”這一因素對(duì)其研究創(chuàng)作及教育思想形成的影響。首先從文化視角和心理視角兩方面入手。文化視角方面取決于先生出生之地的自然和人文環(huán)境,浙江是唐宋以后中國(guó)的文化重心,鐘靈毓秀,人才輩出,這種文化環(huán)境極易培養(yǎng)出多情的詩(shī)人；心理視角方面,其一因家道早落,生活窘迫,又屢遭變故,抑郁憤懣之情可想而知；其二,對(duì)天才情結(jié)的耿耿于懷和追求理想的執(zhí)著精神,與憂郁悲觀的天性共存于先生一身,造就了他的“多情”。其次從社會(huì)歷史視角入手,包括當(dāng)時(shí)動(dòng)蕩不安的社會(huì)環(huán)境以及對(duì)中國(guó)固有的美學(xué)思想的傳承。王國(guó)維內(nèi)心深處還是中國(guó)傳統(tǒng)的儒生,有拯救時(shí)弊、安穩(wěn)社稷的偉大抱負(fù),此時(shí)國(guó)家的內(nèi)外交困、百姓的困頓無(wú)措就必然會(huì)使他憂心。做為中國(guó)式的文人,自然會(huì)以中國(guó)古代文學(xué)美學(xué)為根底,先生的美育思想中能明顯看出儒道兩家的痕跡,受莊子影響尤為深刻。所受西方哲學(xué)美學(xué)的影響則是從比較美學(xué)的角度進(jìn)行分析,西學(xué)的傳入和先生自身對(duì)其的偏好,使得先生大部分的創(chuàng)作研究都能看到其痕跡；而所以受叔氏影響較深,則又不得不歸于“情”之相投這一因素了 第三章從“相似”與“差異”兩個(gè)方面將先生的育情思想與蔡元培、梁?jiǎn)⒊拿烙枷胱鲗?duì)比。 第四章分析先生的育情思想的現(xiàn)實(shí)意義及其實(shí)施的艱巨性。先生要求美育要超越道德和政治,希望以美育來(lái)提升國(guó)民的情感境界,實(shí)現(xiàn)自然無(wú)為的“大美”,這種想法固然可貴,但希望用美育來(lái)拯救時(shí)弊,卻注定只能是書生的美好愿望。本部分從四個(gè)方面分析先生的美育主張難以實(shí)現(xiàn)的原因,包括“純粹文學(xué)”的不現(xiàn)實(shí)性、先生自己的階級(jí)偏見、小農(nóng)眾多的社會(huì)現(xiàn)實(shí)和亟需變革的中國(guó)社會(huì)。
[Abstract]:Mr. Wang Guowei is one of the most important scholars in the history of modern Chinese culture. Although the aesthetic education thought, as an important part of his thought, did not attract much attention at the time of its establishment, and its evaluation was mixed, but in recent years, the aesthetic education research has been paid more and more attention to by the academic circles. The value of Wang Guowei's aesthetic education is also recognized by more and more people. In this paper, the author tries to make a superficial research and evaluation on his aesthetic education thought based on "emotion". This paper is divided into four parts. The first chapter introduces the important content of the thought of procreation, analyzes the embodiment of the thought of "aesthetic education is emotional education" in his aesthetic education theory, and how to run through his creative practice. In the second chapter, the author analyzes the reason why his aesthetic education thought is mainly "emotion" and the influence of "emotion" on his research creation and educational thought formation. First of all, from the cultural perspective and psychological perspective two aspects. In terms of cultural perspective, it depends on the natural and humanistic environment of the place where the husband was born. Zhejiang was the focus of Chinese culture after the Tang and Song dynasties. Zhong Ling Yuk Sau, with a lot of talented people, can easily cultivate sentimental poets in this cultural environment. For one thing, because of the early fall of one's family, the distress of life, and the vicissitudes of life, one can imagine the feeling of depression and resentment; the second, the passion for genius and the persistence in the pursuit of ideals, coexisted with the melancholy and pessimistic nature of the gentleman, It made him "affectionate". Secondly, from the perspective of social history, including the turbulent social environment and the inheritance of China's inherent aesthetic thought. Wang Guowei is still a traditional Confucian student in Chinese heart, which has the great ambition of saving and stabilizing the country. At this time, the country's internal and diplomatic difficulties and the people's difficulties will inevitably make him worried. As Chinese literati, it is natural to base on the ancient Chinese literary aesthetics. In his aesthetic education thought, he can clearly see the traces of Confucianism and Taoism, especially influenced by Zhuangzi. The influence of western philosophy and aesthetics is analyzed from the angle of comparative aesthetics. The introduction of western learning and the preference of the students to it make most of his creative studies see its traces; therefore, it is deeply influenced by Uncle's. Then it has to be attributed to the similarity of "emotion", which makes the third chapter compare his thoughts of "similarity" and "difference" with those of Cai Yuanpei and Liang Qichao. The fourth chapter analyzes the practical significance of his thoughts on education and the difficulty of his implementation. Sir's demand that aesthetic education should transcend morality and politics, and that aesthetic education be used to raise the nation's emotional state and realize the "great beauty" of natural inaction. This idea is certainly valuable, but it is hoped that aesthetic education can be used to save people's lives. But destined to be only the good wishes of the students. This part analyzes the reasons why it is difficult to realize his aesthetic education from four aspects, including the unreality of "pure literature", his own class prejudice, the numerous social reality of small farmers and the Chinese society in need of change.
【學(xué)位授予單位】：吉林大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2014
【分類號(hào)】：G40-014
本文編號(hào)：2162315
[Abstract]:Mr. Wang Guowei is one of the most important scholars in the history of modern Chinese culture. Although the aesthetic education thought, as an important part of his thought, did not attract much attention at the time of its establishment, and its evaluation was mixed, but in recent years, the aesthetic education research has been paid more and more attention to by the academic circles. The value of Wang Guowei's aesthetic education is also recognized by more and more people. In this paper, the author tries to make a superficial research and evaluation on his aesthetic education thought based on "emotion". This paper is divided into four parts. The first chapter introduces the important content of the thought of procreation, analyzes the embodiment of the thought of "aesthetic education is emotional education" in his aesthetic education theory, and how to run through his creative practice. In the second chapter, the author analyzes the reason why his aesthetic education thought is mainly "emotion" and the influence of "emotion" on his research creation and educational thought formation. First of all, from the cultural perspective and psychological perspective two aspects. In terms of cultural perspective, it depends on the natural and humanistic environment of the place where the husband was born. Zhejiang was the focus of Chinese culture after the Tang and Song dynasties. Zhong Ling Yuk Sau, with a lot of talented people, can easily cultivate sentimental poets in this cultural environment. For one thing, because of the early fall of one's family, the distress of life, and the vicissitudes of life, one can imagine the feeling of depression and resentment; the second, the passion for genius and the persistence in the pursuit of ideals, coexisted with the melancholy and pessimistic nature of the gentleman, It made him "affectionate". Secondly, from the perspective of social history, including the turbulent social environment and the inheritance of China's inherent aesthetic thought. Wang Guowei is still a traditional Confucian student in Chinese heart, which has the great ambition of saving and stabilizing the country. At this time, the country's internal and diplomatic difficulties and the people's difficulties will inevitably make him worried. As Chinese literati, it is natural to base on the ancient Chinese literary aesthetics. In his aesthetic education thought, he can clearly see the traces of Confucianism and Taoism, especially influenced by Zhuangzi. The influence of western philosophy and aesthetics is analyzed from the angle of comparative aesthetics. The introduction of western learning and the preference of the students to it make most of his creative studies see its traces; therefore, it is deeply influenced by Uncle's. Then it has to be attributed to the similarity of "emotion", which makes the third chapter compare his thoughts of "similarity" and "difference" with those of Cai Yuanpei and Liang Qichao. The fourth chapter analyzes the practical significance of his thoughts on education and the difficulty of his implementation. Sir's demand that aesthetic education should transcend morality and politics, and that aesthetic education be used to raise the nation's emotional state and realize the "great beauty" of natural inaction. This idea is certainly valuable, but it is hoped that aesthetic education can be used to save people's lives. But destined to be only the good wishes of the students. This part analyzes the reasons why it is difficult to realize his aesthetic education from four aspects, including the unreality of "pure literature", his own class prejudice, the numerous social reality of small farmers and the Chinese society in need of change.
【學(xué)位授予單位】：吉林大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2014
【分類號(hào)】：G40-014
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，本文編號(hào)：2162315
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