摘要
２０世纪９０年代，中国当代美学在实践本体论之后提出了生命本体论的构想。至此，对于美学的人学研究，分别以对主体性和个体性的强调形成了一个相互补充的框架。但是，在当代生态问题越来越严峻的背景下，这两种“人学化的美学”明显因其强烈的人类自我中心主义色彩而显得狭隘──它们更多地关注人的主体地位和人的当下生存，而对人与自然之间怎样和谐共存的问题、以及自然本身审美价值独立性的问题，却没能作出令人信服的理论阐释。据此，确立万物皆有生命的观念，承认万物各有其主体性，是形成新型人、物关系的前提，也是生态美学对实践美学和生命美学进行新一轮超越的理论基点。
In the 1990' s, contemporary Chinese aesthetics, after a discussion of practice ontology, introduced the conception of life ontology. Up until then, the mutually- supplementary framework of aesthetical humanities had been established which laid emphasis both on subjectivity and on individuality. Unfortunately, neither of the two schools of humanistic aesthetics seems to be extensive enough to convincingly expound, in terms of theory, such issues as the harmonious coexistence of man and nature and the independence of the aesthetical value of nature itself since they have both exposed a prominent quality of self-centralism of humanity by showing close concern only with the status of man as subject and his present survival. In this case, a new understanding of the relationship between man and things Cannot be established, nor can the theoretical basis of practice and life aesthetics be found for a new surge of advancement unless the notion that everything has a life of its own is established and the conception that everything is qualified as subject is accepted.
出处
《陕西师范大学学报（哲学社会科学版）》
CSSCI
北大核心
2001年第2期18-25,共8页
Journal of Shaanxi Normal University(Philosophy and Social Sciences Edition)
关键词
实践美学
生命美学
生态美学
中国美学
practice aesthetics
life aesthetics
ecological aesthetics
Chinese aesthetics
