【作者】 左剑峰；

【导师】 薛富兴；

【作者基本信息】 南开大学 ， 美学， 2014， 博士

【摘要】 情感是先秦儒学中的重要问题。儒家“性善论”中的人性指的是一种产生仁爱情感的先天潜在动力。“仁道”实际包括两个层次的内容,即仁性和仁情。在正统儒家看来,“仁”是政治道德实践的价值来源和根据,终极根据为仁性,经验根据为仁情。儒家在理论上虽然往往追溯到仁性的形而上学层面,但就价值实践而言,所依凭的根据则主要是经验层面的仁情。“格物致知”是仁情兴发的过程,仁情产生后再由“诚”得到显明和确认,从而为实践行动提供依据。因此,“格物致知”和“诚”是有关道德情感生成的理论。“乐”则被儒家理解为人类价值追求的最终归宿,包括“乐道”、“与民同乐”、“德福之乐”和“养乐”四种类型。感性学(美学)自诞生之日起,便被认为从正面探讨情感对于人的意义的学问。在对先秦儒家情感观念进行具体梳理后,论文对它们所具有的美学内涵及普遍美学意义进行了考察。在先秦儒家情感观念中,“格物致知”和“诚”是审美体验的过程,而“仁”(仁情)则是体验的具体情感内容。儒家将四种“乐”提出来,目的除了鼓励、引领人遵道守礼外,还在于让人不要完全被人生的艰辛、失意、苦难和永无止境的贪求所压倒,而尽量去感受生活的乐趣。“乐”既是审美体验过程又是体验内容。先秦儒家情感观念有助于我们深化理解审美,它让我们意识到,专注的感性活动往往伴随着“良知”的作用。“良知”是一种情感和直觉的感性能力。它对于情境的高度专注和敏锐感受,放在先秦儒家语境中,可以被视为生活审美的一种形态。不过,良知的作用存在于绝大多数审美之中。良知发挥作用时需去除各种来自欲望、习见和惯例等方面的遮蔽,因此具有还原意味。但对于审美而言,无论如何也不能还原成一个虚无、荒诞的世界,这里总有一个良知作为它的依托,来实现意义的充实。先秦儒家情感观念有助于我们深化理解美学与伦理学之间的关系。首先,根据先秦儒家理论的启示,美学和伦理学共享着良知这一重要基础。其次,道德活动的实际过程离不开对道德现场的感性专注,同时也包含着内心的情感体验。这些审美性质是道德自我优化的一种力量。最后,审美、美学与道德、伦理学只具有部分的重合,但彼此都不能完全容纳、取代对方。而这种重合是由审美“内在目的”(专注、敏锐)决定的,在美学研究中考察审美与道德关系问题,其实质是深化对审美本身的认识。更多还原

【Abstract】 Feelings are an important issue in the pre-Qin Confucianism. Natural goodness of the pre-Qin Confucianism is a inherent and potential power to brings feeling of Ren(仁). In fact, the principle of Ren consists of two levels. They are human nature of Ren and feeling of Ren. Ren is the sources and basis of political and moral practice in the orthodox Confucian. The ultimate basis is nature of Ren, and the empirical basis is feeling of Ren. Although the orthodox Confucian often digs into the metaphysical level of human nature, but the actual practice is in accordance with the feeling of Ren. They,"the experience on things and the function of conscience", are how do the feeling of Ren happen. Then give it to Cheng(诚) to manifest and confirm, in order to provide principles for the moral practice. So "the experience on things and the function of conscience" and Cheng are all theory about the sources of moral feelings. Le(乐) was understood as the final destination for the pursuit of value.Since it was born, Aesthetics is considered to discuss the meaning of feelings from the aspects of good. The paper studies the aesthetic connotation and common aesthetic significance on the concept of feelings in the pre-Qin Confucianism, after specific combing it.In the concept of feelings in the pre-Qin Confucianism,"the experience on things and the function of conscience" and Cheng is the process of aesthetic experience, then Ren is the specific content of feeling in it. Considered Putted forward four types of Le for encourage and guide human to Engaged in the moral practice. In addition, they are also in order to making people don’t be completely overwhelmed by hardship, frustration, suffering and endless greed in the life, so making people as far as possible to feel the pleasure of life. Le is the process of aesthetic experience, and is also the detailed content of feeling in it.The concept of feelings in the pre-Qin Confucianism can help us to deepen the understanding the aesthetic activities. It makes us aware of that the conscience plays a role in dedicated aesthetic activities. The conscience is a kind of ability about feelings and intuition in the Confucianism. For the pre-Qin Confucian, it is a type of everyday aesthetic, because of it’s with the high concentration and keenly feels for a situation. But the role of conscience is a general requirement in most of aesthetic activities. The conscience removes all kinds of cover form desire, modalities, practice, etc, so it has the mean of reduction. But, anyway, the aesthetic must not back into a nihilistic and absurdist world. There is always a support of conscience here to enrich the meaning.The concept of feelings in the pre-Qin Confucianism can helps us to deepen the understanding the relationship between Aesthetics and Ethics. First, according to some enlighten from the pre-Qin Confucianism, we can see that Aesthetics share the conscience with Ethics. Secondly, the process of moral activities can’t do without perceptual focus on the moral situation, at the same time, it also contains inner emotional experience. These aesthetic natures are a kind of power about moral optimization. Finally, there are only partial coincidences between the aesthetic or Aesthetics and moral or Ethics, but they are not fully accommodated and replace each other. However, that coincidence is decided by the inner purpose of aesthetic. It deepens the self-understanding of aesthetic activities to research the relationship between them in Aesthetics.更多还原