【作者】 黄炜；

【导师】 祁海文；

【作者基本信息】 山东大学 ， 文艺学， 2025， 博士

【摘要】 “身”“心”“意”“物”“知”是阳明心学的基本范畴,它们之间存在密切关联的逻辑关系:“身之主宰便是心,心之所发便是意,意之本体便是知,意之所在便是物”。由此,“身—心—意—物—知”构成了阳明心学体系的基本构架,亦成为其心学美学理论体系的内在有机结构。这一体系结构植根于王阳明哲学与伦理学的理论土壤之上,以哲学思想为逻辑基点,以伦理学观念为价值导向,是其心学思想在美学领域的理论延伸。“身”乃是心、意、物、知发生关联的生理基础,承载了审美主体的官能体知;“心”乃是身、意、物、知相互融通的中枢机制,统摄了审美主体的明觉映照;“意”乃是身、心、物、知交互作用的观念活动,展开了审美意识的流动贯穿;“物”乃是身、心、意、知直观反应的现实指向,明确了审美对象的落实呈现;“知”乃是身、心、意、物共同存在的本体境域,实现了审美境界的圆融升华。由此,阳明心学美学完成了理论系统的逻辑闭环,形成了由“身之所感”“心之所映”“意之所向”“物之所显”“知之所致”构成的有机体系。“身之所感”,是主体与外界产生感性关联的途径,亦是审美发生的前提。审美活动离不开主体身体的参与,身体是触发主体审美感应的关键因素,也是形成审美体验的生命基底。王阳明提出“道器不离”的身心合一思想,以“感触神应”的方式体证了主体身觉心映与外在自然天地的交感联通,在“成己成物”的“真己”显现过程中体认审美的自由无碍。“心之所映”,表现出“心体”内在意识活动与外在物象交融趋向,在明觉映照中充溢着自由愉悦的审美体验。在具体的审美展开路径中,心体以“虚灵明觉”的机制表现出映射明觉下的审美赋形与审美统摄;以“与物无对”的特性呈现出涵摄生化下构筑创建的审美物象;以“本原用力”的工夫作用于磨砺收摄下澄明自由的审美本体。“意之所向”,处于审美体系的中枢位置,承载了审美意识投射、显著、反馈等活动轨迹。审美意识来源于身心一体的当下明觉,体现为“自心体认”的审美观照;审美意识是对象物于心体投射下的显映活动,形成了“圆融洞澈”的审美意象;审美意识寄寓着归复“良知”本体的理想,具有着“志道游艺”的审美态度。“物之所显”,呈现出审美对象在审美意向活动得以见形显现的过程。“物”作为审美对象不是独立的概念,它存在于心体的审美召唤机制中,为审美意识所投射,在明觉感应的过程中于心体处得以显象。审美心体无蔽之时,审美对象的本真状貌在意向活动中得以显露,明现出“物来顺应”的审美表象;审美工夫作用之下,审美对象与主体发生感应交接,指向于“不诚无物”的审美呈现;审美活动展开之际,审美对象以在场的方式为心体明觉、为意识映射,形成了“物各付物”的审美直观。“知之所致”,即“致良知”所达到的忻然和合、怡然自得、绵延不尽的审美境域。阳明心学美学以“良知”为最高范畴和本体依据,将心体之美建立在“良知”的澄明无碍与廓然大公之上,归复至善与归依至美皆是本体自明的路径,美善圆融指向心之本体的终极境界。审美本体以“至乐”“至诚”“自得”之状开显,发用流行,充塞无尽,于万象中呈现,于天地中绽放;体认“良知”之际,审美精神的自由性与超越性得以创化,圣人气象、狂者胸次、造化精灵得以彰显;“良知”明德自昭之时,心体归复于一体之化境,契合于生生之仁德,与天地相参,与万物相合,在忻然和合的审美境界中实现圆融完满与生生不息。审美主体的官能体知引发了心灵本体的明觉活动,天地万物在心体涵摄映照中一体相通,审美意识得以无滞无碍地在心物间贯通连接,并落实呈现于审美对象之上,由此开显出圆融和合的审美境域。各个审美范畴间的有机关联使得阳明心学美学的脉络结构得以圆满完整,环环相扣中呈现出良知本体的生生之美。“身—心—意—物—知”的理论体系不仅完整了审美活动的逻辑进程,更将王阳明的审美理想与人生追求进行了全面生动地展现。综上,王阳明心学美学以“身—心—意—物—知”为理论展开的思维路径,将主体身、心经由意识活动与万事万物产生了紧密联系的过程进行周密论证,指向美善圆融的和合状态,归复于澄明莹彻、无滞无碍的先验良知境界。“身—心—意—物—知”体系涵盖了王阳明心学美学的基本思想进程,完成了理论的回溯与闭环,由此为其理论建构的当代落实提供了有机性的基点与路径,是阳明心学美学理论体系全面完整的呈现。更多还原

【Abstract】 Wang Yangming’s philosophy of mind presents a nuanced framework that encompasses basic categories such as "body","mind","intention","object," and "innate knowledge".There is a close logical relationship between them:"the body’s governor is the mind;the manifestation of the mind is the intention;the essence of the intention is innate knowledge;the mind’s projection makes the object." This relationship forms the cornerstone of Wang Yangming’s philosophical system,enriching the internal structure of his aesthetic theory.This architectural framework is rooted in the theoretical foundation of Wang Yangming’s philosophy and ethics,with philosophical thought as its logical foundation and ethical concepts as its value orientation.It represents a theoretical extension of his philosophy of mind into the realm of aesthetics.The body serves as the physiological foundation that links mind,intention,object,and innate knowledge,facilitating the sensory embodied knowing of the aesthetic subject.The mind functions as the central mechanism that fosters the integration of these elements,It governs the illuminating perception and gaining awareness of the aesthetic subject.Intention represents the conceptual interplay among body,mind,object,and innate knowledge,expressing the flow and depth of aesthetic consciousness.The object refers to the tangible focus of the intuitive responses crafted by the interactions of body,mind,intention,and innate knowledge,delineating the characteristics of the aesthetic object.Innate knowledge encompasses the ontological space where body,mind,intention,and object coexist harmoniously,achieved a harmonious sublimation of aesthetic realm.Consequently,the aesthetic theory in Wang Yangming’s philosophy of mind presents a cohesive theoretical structure,incorporating elements such as "what the body feels"(身之所感),"what the mind reflects"(心之所映),"what the intention points to"(意之所向),"what the object reveals"(物之所显)and "what innate knowledge pursue for"(知之所致)." What the body feels" serves as the gateway for the subject’s sensory engagement with the external world and is essential for the emergence of aesthetic experiences.Aesthetic activities necessarily involve the subject’s body,which plays a pivotal role in triggering aesthetic perception and serving as the foundation for aesthetic experiences.Wang Yangming emphasized the unity of body and mind,encapsulated in the concept of " the indivisibility of the Dao and its Manifestations"(器道不离).Through "natural reaction to sensory contact"(感触神应),he highlighted the connection between the body’s perceptions and the external natural world.This process allows for the realization of "the true self "(真己)in the journey of "self—cultivation and the fulfillment of all things"(成己成物),showcasing the freedom inherent in aesthetic appreciation."What the mind reflects" emphasizes the integration of internal conscious activities and external representations of objects.Within the illumination and conscious awareness,this reflection facilitates a free and enjoyable aesthetic experience.Throughout the process of aesthetic development,the mind operates through the principles of "pure and illuminating awareness"(虚灵明觉),demonstrating aesthetic shaping and integration.With its characteristic of "harmony between the mind and things"(与物无对),the mind nurtures the aesthetic image that emerges through containment and transformation,drawing upon the"directing effort to the original mind"(本原用力)that acting on the aesthetic essence,which is clarified and liberated under sharpening and containment.In the aesthetic framework,"what the intention points to" holds a central position,It embodies the dynamic processes of aesthetic consciousness,including projection,highlighting,and feedback.Aesthetic consciousness originates from the immediate awareness of the integration of body and mind,manifesting as a the aesthetic observation of self-awareness.It reflects the object projected onto the mind,resulting in an aesthetic image that embodies harmony and clarity.Aesthetic consciousness is the vessel for the ideal of restoring the fundamental nature of innate knowledge,fostering an aesthetic attitude of "aspire to the Tao and mastery of the arts "(志道游艺)."What the object reveals" illustrates the unfolding of the aesthetic object within the context of aesthetic intention.The notion of "object" transcends mere independence,it is embedded in the mind’s framework of aesthetic invocation,shaped by the projections of aesthetic consciousness,and emerges within the mind through the dynamic process of lucid awareness and sensory resonance.When the aesthetic mind is unobstructed,the true appearance of the aesthetic object is revealed in the intentional activity,revealing the aesthetic representation of "things come to conform"(物来顺应).Under the influence of aesthetic discipline,the aesthetic object and subject undergo a sensory transition,pointing towards the aesthetic presentation of "nothing is without sincerity"(不诚无物).In the process of aesthetic engagement,the aesthetic object is perceived by the mind and body,and mapped by consciousness in a present manner,forming an aesthetic intuition of "respect each thing according to its nature"(物各付物)."What the innate knowledge pursue for "embodies an aesthetic realm characterized by joyous harmony,self—satisfaction,and an enduring sense of fulfillment,all of which are achieved through the attainment of "the innate knowledge".The aesthetic theory in Wang Yangming’s philosophy of mind positions "the innate knowledge" as the supreme category and foundational principle,establishing the beauty of the mind through clarity,unobstructedness,and the broadmindedness of "the innate knowledge".The pathways of returning to goodness and embracing beauty both serve as journeys of self—illumination within this ontological framework,merging beauty and goodness to reach the ultimate realm of the mind’s ontology.In this context,aesthetic essence is manifested in the form of"ultimate happiness"(至乐),"ultimate sincerity"(至诚),and "self—attainment"(自得),exerting a profound influence that spreads widely,manifesting in diverse phenomena and flourishing throughout the universe.At the moment of recognizing "the innate knowledge",a sense of freedom and transcendence for the aesthetic spirit emerges,revealing the dignified demeanor of sages,the expansive outlook of passionate individuals,and the the spirit of creation can be demonstrated.When the virtue of "the innate knowledge" manifests itself,the mind returns to a state of unity and transformation,aligning with the generative virtue of benevolence.It harmonizes the cosmos,unites with all things,and achieves a state of perfect integration and ceaseless vitality within a joyful and harmonious aesthetic realm.The sensory perception of the aesthetic subject triggers the illuminating activity of the spiritual essence,and all things in cosmos are interconnected in the reflection of the mind and body.Aesthetic consciousness flows unimpeded between the mind and external world,andultimately embodied and manifested in the aesthetic object.Thus,a harmonious and integrated aesthetic realm is revealed.The organic interconnections among various aesthetic categories render the structural framework of Yangming’s philosophy of mind and aesthetics complete and coherent.In this interlocking unity,the generative beauty of the innate conscience is vividly revealed,embodying a dynamic and ever-renewing aesthetic essence.The theoretical framework of "body—mind—intention—object—the innate knowledge"(身—心—意—物—知)not only completes the logical progression of aesthetic activity but also vividly and comprehensively embodies Wang Yangming’s aesthetic ideals and life pursuits.Through this interconnected system,the unity of inner cultivation and external expression is achieved,revealing a profound harmony between the self and the world,and illuminating the dynamic interplay of human experience and cosmic order.In summary,The aesthetic theory in Wang Yangming’s philosophy of mind utilizes the framework of "body—mind—intention—object—the innate knowledge" as a though tful pathway for theoretical exploration.It carefully outlines the process through which the subject’s body and mind connect intimately with all things via conscious activitie s,fostering a harmonious integration of beauty and goodness and returning to the clea r and unobstructed domain of "the innate knowledge".The "body—mind—intention—ob ject—the innate knowledge" system encapsulates the foundational progression of the a esthetic theory in Wang Yangming’s philosophy of mind,completing the theoretical retr ospective and closed loop,and providing an organic foundation and path for the conte mporary implementation of his theoretical construction.It is a comprehensive and com plete presentation of the aesthetic theory in Wang Yangming’s philosophy of mind.更多还原