【作者】 田军；

【导师】 朱志荣；

【作者基本信息】 华东师范大学 ， 文艺学， 2014， 博士

【摘要】 有关生活美学的研究近年来在中西方学界兴起。在此背景下,如何找到生活美学的中国问题,突显生活美学的中国话语与本土经验,同时又使中国学者对于生活美学的研究能够具有普遍性的理论价值,为生活美学的理论建设作出应有的贡献等等就成为我们必须认真思考的问题。这时我们不妨将目光投向中国古代,其丰富的生活美学资源正有待于我们的积极开掘。而明清作为中国古代生活美学的高峰期,以往学者又多集中关注李渔的《闲情偶寄》,文震亨的《长物志》中所蕴藏的生活美学资源未得到应有的足够重视。本文试通过对《长物志》生活美学的研究,展现以文震亨为代表的晚明文人独特的日常生活审美趣尚以及晚明社会的文化景观,同时使其参与生活美学的理论建构,并为当代人的审美化生存提供重要的借鉴和启示,从而彰显生活美学的中国智慧与中国贡献,推进美学研究中对日常生活这一源头活水的深入采撷。《长物志》的生活美学指的是文震亨在其所著的《长物志》中,将审美作为一种自觉的生活意识与生活方式,建构起日常生活的审美之维,从而超越凡俗的日常生活而实现精神的自由与升华。《长物志》生活美学的生成绝非偶然,而是多重背景合力作用的结果：它既受到晚明江南地域环境的影响,又受到晚明文人生活美学兴起的促动,还受到苏州文氏家族的熏陶。文震亨在《长物志》中展开了丰富的日常生活审美实践。他一是创构出自然的、如画的、专属文人的和可作景点的这四种生活情境,营造了恬淡雅致、包蕴文人情趣与性灵的审美世界,这亦是对日常生活的一种陌生化；二是以用物、品物、感物、玩物的方式对生活之物进行审美观照,将平凡的生活之物纳入了审美的脉络；三是对日常生活的细节进行审美经营,将日常生活细腻化和精致化,这又特别体现在他对插花和饮茶细节的审美经营上。正是通过上述三个方面,文震亨在日常生活中获得了审美愉悦,从而改造和完善了日常生活,提升了生活的品质。《长物志》的生活美学具有指向自我与指向社会的双重功能指向。指向自我即服务于文震亨对理想生活的表达和对其自我形象的建构,指向社会即完成对社会生活风尚的批判与引领,以及对社会身份的区隔与认同。同时,功能指向又有其复杂性。《长物志》的生活美学能够参与生活美学的理论建构。从《长物志》的生活美学中可提炼、归纳和总结出三个生活美学的核心理论问题,即日常生活中的审美对象、日常生活中的审美经验以及生活与艺术的关系。日常生活审美对象的类型可以包括生活之物、生活环境和生活之事,这又关涉生活美学的体系架构。日常生活审美经验在方式上可以包括静观式、全身心介入式和认知式,在特征上则表现为“日常”与“非日常”的统一。生活美学中的“艺术”具有多义性,能够真正实现与生活的融合。哲学和历史意义上的“艺术终结”之后,艺术的潜能可在生活的世界里展开,艺术的价值可交由生活来检视和确证。《长物志》的生活美学还与当代人的审美化生存具有衔接点和可对话性。是《长物志》的生活美学能够对当代“日常生活审美化”的一些弊端进行纠偏补弊,成为当代“日常生活审美化”的另一可行性选择；二是“长物志”成为家居品牌的个案有助于实现审美与消费的良性互动,体现出《长物志》生活美学的审美经济效能；三是《长物志》的生活美学启示我们可从培养日常生活的审美态度、提升日常生活的审美趣味和臻于日常生活的审美境界入手,打造出生活的品位与格调,从而优化自我与他人的生存状态。《长物志》的生活美学绝非仅仅是一个17世纪晚明中国的生活美学个案和文震亨个体性的生活美学,它在跨文化的视阈中展现了一种东方式的生活意识、情趣与智慧,也为我们当代人提供了一种生活美学的样态,并有助于推动当代美学学科的建设与发展。更多还原

【Abstract】 The study of Aesthetics of Everyday Life (AEL) has been brought into focus around Chinese and western academic circles in recent years. In this context, we should consider how to find AEL in China, reveal Chinese discourse and local experience of AEL and make the Chinese scholars’ studies concerning AEL have universal theoretical value in order to make contributions to the theory of AEL. We may explore AEL in ancient China. However, studies of AEL in Ming and Qing Dynasties which are regarded as the peak of AEL in ancient China center on Li Yu’s Casual Expressions of Idle Feeling, the Aesthetics of Everyday Life in Treatise on Superfluous Things (AELTST) by Wen Zhenheng is greatly ignored. This research paper aims to demonstrating the unique everyday aesthetic taste of late-Ming literati represented by Wen Zhenheng and cultural condition during this period, contributing to the theory of AEL and people’s aesthetic existence so as to highlight the Chinese wisdom and contribution of AEL and promote the in-dept exploration of everyday life in aesthetics.AELTST refers to that in Treatise on Superfluous Things (TST), Wen Zhenheng regarded aesthetic as a kind of life consciousness and lifestyle, and built up the aesthetic dimension of everyday life in order to go beyond mediocre life and achieve the freedom and sublimation of his spirit. AELTST which was influenced by several factors involving Jiangnan environment, AEL of late Ming literati and Wen’s own family tradition was not accidental.Wen Zhenheng did his aesthetic practice of everyday life in TST. To begin with, he defamiliarized everyday life by creating four different kinds of life contexts in terms of natural, picturesque, literati and scenic spots. The life contexts which showed the temperament and personality of literati were tranquil and elegant. Additionally, Wen Zhenheng took an aesthetic attitude towards daily things by using, evaluating, appreciating and enjoying it so as to adding the aesthetic dimension to the daily things. What’s more, Wen Zhenheng made everyday life exquisite and delicate by taking the details of everyday life into aesthetic consideration, which especially reflected in his aesthetic arrangement of flower and tea. It was through above three aspects, Wen Zhenheng obtained aesthetic pleasure in everyday life so as to transform and modify the daily life, and improve the quality of life.AELTST has dual functions to Wen Zhenheng himself and social. The function to Wen Zhenheng himself refers to his expression of an ideal life and construction of his self-image. The function to social refers to the completion of the criticism and leading of the social lifestyle, as well as the distinction and identification of social status. Besides, the function of AELTST has its complexity.AELTST can contribute to the theory of AEL. From AELTST, we can sum up three key theoretical issues of AEL with regard to the aesthetic object of everyday life, aesthetic experience of everyday life and the relationship between life and art. The type of aesthetic object of everyday life includes thing, environment and activity of everyday life, which has something to the system of AEL. The way of aesthetic experience of everyday life includes contemplation, engagement associated with mind and body, and cognition. The characteristic of aesthetic experience of everyday life is the unification of "ordinary" and "extraordinary". The "art" in AEL has rich meanings and it can fully realize its integration with life. After "The end of art" in the philosophical and historical sense, the potential of art can be developed in everyday life and the value of art can be examined and confirmed by everyday life.AELTST can impose its impact on people’s aesthetic existence nowadays. First of all, AELTST can correct some drawbacks of contemporary "the aestheticization of everyday life" and become another possibility of it. Also, the case that "TST" become household brand not only contributes to the positive interaction of aesthetic and consumption, but also reflects the aesthetic economic efficiency of AELTST. Last but not least, AELTST tells us that we can develop the taste and style of everyday life through cultivating the aesthetic attitude of everyday life, improving the aesthetic taste of everyday life and attaining the aesthetic realm of everyday life so as to optimize the existence state of self and others.AELTST is not only an AEL case of17th century in late Ming China and Wen Zhenheng’s individual AEL, but also shows a kind of eastern life consciousness, taste and wisdom in the cross-cultural perspective, offers us a kind of AEL mode and contributes to the construction and development of contemporary aesthetics.更多还原