【作者】 马正应；

【导师】 陈炎； 闵周植；

【作者基本信息】 山东大学 ， 文艺学， 2008， 博士

【摘要】 退溪李混,朱子哲学家,理学家,朝鲜李朝儒学代表。退溪思想与中国儒学一脉相承,直宗于朱熹并有所发展。退溪学的核心在于性理学,但它不仅是纯粹的哲学或道德伦理学,其中也包含着审美的见解,包含着艺术哲学或审美哲学。其美学思想构建于其性理学之上,并应用于具体的人生实践。退溪性理学的核心以及对理学的最大贡献在于四端七情说,其中的理和气、性和情以及其他相关范畴包含着退溪对美的本体和现象的理解和阐释。退溪认为,理是宇宙万物的的本原、根柢、主宰、规律和法则以及伦理道德的准则。理的这些多层次涵义,直接制约与决定着他的美学思想,它是自然美、艺术美、社会美的本原,是审美现象的规律与法则,是人格美的准则,故而退溪美学带有浓厚的伦理色彩。四端七情说奠定了退溪关于乐的目的与践履方法的基础。在退溪性理学思想中,乐是极为重要的范畴,同时又是其中美学因素最为明显和突出的范畴,在某种意义上是美的代名。它是通向仁(善)的桥梁,同时又是审美的人生境界,本身也是一种目的。退溪美学注重通过身心性情的体验以通天理,以感性的身心体验,体味涵咏而达于乐的境界和天理的善的目的。退溪的美学思想,具体包含和体现于他的自然美论、文艺美论、人格美论以及与士人人格有莫大关联的进退思想之中。关于自然,退溪认为,求理体仁方能与天地万物一体;个体德行须与理合,方能天人合一。人在确立了从自己为原本、为主宰的价值定位的同时,仍须见得物我一理。物我之间在一定意义上是平等的,人没有主宰万物的权力,人与自然应和谐相处,江山风月为天地间的公物,应以欣赏的态度对待之而不应据为己有,作为对象的自然与作为主体的人是共通的,自然具有人的灵性。退溪从审美客体和审美主体两方面论述了他的自然美观。其审美客体大致为以下三种:“鸢”和“鱼”、它们表现出来的状态“飞”和“跃”以及承载的理或曰流行于其中的理。一切自然物,都有可能成为诸如“鸢”和“鱼”等具有象征意义的意象,成为审美客体。退溪的自然之乐,在于与宇宙本体合一,与天地变化合一。从自然中、从山水游历中得到乐的赏适贯穿于退溪的一生之中,是他一生中除为政、讲学、撰著之外的重要活动。寄情于山水,更与其处世态度有关。脱身于浊秽的世俗,如鸿雁一般超脱于万物之表才是圣贤的作为。隐居于山林,与自然融为一体,方是真正的乐趣。退溪要求以人的心性符合于自然的本性,以摆脱世俗的羁绊、涤荡心灵、与宇宙万物相契合、达到物我两冥的境界为乐。退溪强调日用践履工夫,游历山水即为践履方法之一,其目的是从中禀气之清与粹,得仁、智的圣贤气象,得山水之乐,乃是得仁、智之乐,得无处不在的天理流行,与天地万物上下同流即与万物同在,与天理同流。退溪的文艺观与其世界本体与现象的观点是统一的。文艺为道之在物,其本质是道的自然发见流行之实。理为文艺的本质核心,为体;文艺为现象,为用。道之在文艺,如道之在日用,文艺不过是道的一种表现形式,是道的自然发见流行之实,文艺的形式是由理所决定的。工文艺的过程,即是近道的过程。对于文艺的地位与作用,首先,与理学家们的思想相一致,认为诗为末技。其次,强调通过学文之途以正心。他反复强调的重心是人心。在工文艺的过程中须求收放心,文艺既然是道的载体,是近道的一种途径,其本身并不重要,但诗不可忽,因为它可以正心,故而退溪文艺观的矛盾实际上消融在工文艺过程中强调人的态度这一点上。退溪诗歌思想,走的是传统儒家温柔敦厚的路子,其诗歌既有发挥诗歌社会教化功能的内容,也有用委婉含蓄的抒情手法表达真情实感并使其感发融通而达到教化的目的;语言平淡朴素,平实易懂,在看似朴质枯淡的描述中蕴含着高洁的胸襟和诚挚的情怀;在说理劝学处娓娓道来,不急不促而不愠不怒。与之相呼应,其诗文表现出人品与文品、穷理与作文的统一,表现为清严简淡的风格。这种风格,在自然而然、平易亲切的表述中表现出隽永的风味,虽淡不槁,虽平实腴,虽浅实深。在理论上强调气禀清浊,气清情善而气浊情恶,运用于生活和文艺,心浊则景浊,心清则景清诗亦清;心清则身闲,身闲则诗淡。而“庄”、“严”等范畴,除了指风格外,更主要地表现在其诗歌所包含的对义理的追求等思想里。儒家的为己之学在于完善自我,成就理想人格,达到理想的人生境界。在人格修养方面,退溪以理为本,其心贯事物在于以纲常彝伦为准则,在日用工夫中寻求所当然之理和所以然之则。心是人的枢纽总脑处,为天下之大本,由理气合一而成。道心生于理,为普;人心生于形气,易受外界物欲的影响,易趋于恶和私。心的这种二重性,突显出个人修养的重要性。人格修养之要在于遏人欲、存天理。人欲与天理既对立又统一,其对立之处在于二者的不相容,为两极;统一之处在于二者共存于饮食男女之事当中,而且人的情欲本身就是人性的一部分。人欲其实并不是非要全部扼杀的,正当的欲望须得到正常的满足。对于超出正常需求之欲,当全力退之。遏人欲、存天理须以敬为本,以持敬之心抑制人欲,使人心在日用之际活跃于穷理致知、反躬践实等活动之中,在体用、动静、理气的相互关系中把握住性情的尺度而得圣贤境界。敬为治心之法和圣学根本,为圣学的方法和原理,并体现在日常践履的方方面面。道德的完善、天理的恢复,是植根于现实生活之中的,讲究“反躬以践实”。他的人格修养思想,可以说是以敬为本的践实的人生论。退溪并不只在道德价值的范畴之内追求人生的意义。其人格境界,大致可用“洒落气象”概括之。在审美心境方面,注重心的修养,无欲自得、清明高远。这大致可以看作他的审美心境论。背景或曰自然景物表现为光风霁月,并与主体无欲自得、清明高远的心境相融通。在这二者的对象性的审美关系中,达到景与意会,天人合一,兴趣超妙,洁净精微,从容洒落的气象。审美心境与审美对象二者相契合,审美活动才能得以成立。寻圣贤气象的过程,实际上已成为一种审美活动。在审美意识中,天理与自然已然相通,二者并不矛盾。通过个人修养,个人的心灵活动体悟天道的无限性和整体性,扩展生命的内涵,从宇宙的角度把握人的存在。退溪出处的原则是退身徇义,与其人格美思想是密不可分的。进退之间的解决,是其美学思想在他个人人生实践上的表现,美学思想贯穿于其实践的人生。退溪本身就是一个矛盾结合体,集忧与乐、进与退的矛盾于一身。其忧,是作为士人关心国是、关心“内圣”之学向外延伸的政治与社会效用的心理表现:其乐,在美学意义上是美的代名,是通向善的桥梁。而他进退受辞的人生实践,是在忧与乐二者的纠缠中完成的。“内圣”与“外王”之间的紧张关系之所以没有对他造成太大的心理压力,忧乐的美学思想在其中不能不说起到了很大的调节作用。以美学思想引导人生实践,忧乐进退的二难矛盾得到缓和甚至最终得到解决,达成儒者心目中的完满人生。更多还原

【Abstract】 Toegye (Yi Hwang) was a famous representative of Confucian school of idealist philosophy in Korea. His thought was originated from Zhu Xi but developed something new. Its core is of neither pure philosophy nor pure ethnics, but includes his views of aesthetics which are established on his learn of Xing-Li and applied to life experiences.The core aforesaid, as Toegye’s greatest contribution to the Confucian school of idealist, is his theory on the relationship between four origins of cardinal virtues (benevolence, righteousness, propriety, knowledge) and seven feelings of human emotion (pleasure, anger, sorrow, fear, love, hate, desire) (hereinafter referred to as "four-seven" theory), in which, Li and Qi, Xing and Qing (similarly means natural instinct and sentiment) and other related categories reflect Toegye’s understanding and explanation on the beauty’s noumenon and phenomenon. In his opinions, Li is the origin and rule of the world and morality. Such meanings directly decide his aesthetic thought, Li is the origin of all the beautiful, rule of aesthetic phenomenon, standard of personality, therefore, Toegye’s aesthetics is full of characters of morality. The "four-seven" theory founded a base for his view on the purpose and exerting methods of Le (similarly means cheerfulness). The Le, in a sense, is a substituting name of the beautiful. It is a bridge towards the goodness, also an aesthetical realm of life. Toegye’s aesthetics emphasizes on personal experience for realizing the Li, reaching the realm of the Le and leading to the goodness.Toegye’s aesthetic thought is concretely embodied from his views on the nature, literature, personality, choice to resign or accept official ranking and titular honors that is closely related to scholar’s personality.As for the nature, in his opinions, the way to be in organic whole with the world is to pursue for the Li, to cultivate personal morality in compliance with the Li. Though being oriented into dominant, the human beings have no rights to rule the nature, but shall be in harmony with the nature. It’s equal between the nature and human beings, and the nature shares spirituality with the human beings. His aesthetic objects consist of three parts: every thing in the world like glede and fish, state presented by it and the Li carried in it. Toegye believed that humans’ Le, in the sense of nature, is from the integrity between the nature and human beings, so he emphasized the consistency between the nature’s inbeing and humans’ soul. Since the Li is carried everywhere in the world and plays a role of noumenon, such consistency lies on humans’ experiencing the Li borne in the nature.His view of the world in noumenon and phenomenon directly influences his though of literature, that’s to say, literature carries the Li and comprises it as essence. The Li is its core and noumenon, and literature is its application and phenomenon, consequently, the process of being engaged in literature is for experiencing the Li. On one hand, he regarded literature as minor technique, on the other hand, he believed that a person might improve his morality through literature, that’s to say, literature itself is not so important, but shall not be ignored. His poetics adopts the traditional Confucian thought, emphasizes to take poetries’ role of social moralizing into full play, attaches much importance to the consistency between moral quality and literary quality.Confucians lay particular stress on personality improving to realize ideal personality and reach an ideal life realm. Based on the Li, Toegye took the constant virtues advocated by Confucians as guide, in daily exertion to seek for the Li. It’s easy for the people’s will to be impacted and lured by materials and tend to evil and selfish, therefore, to pursue for the Li and perish evil desire is very important in personality cultivation. As an important category in his theory of personality cultivation, the Jing (similarly means self-restrain in a quiet manner) is fundamental for moral cultivation, important for sage learn and embodied in every respect of daily exertion, shall always be kept in mind and carried out in daily life. Accordingly, Toegye attached much importance to daily exertion, lain particular stress on applying true cognition to daily exertion, which is an important development of the Confucianism. Generally, his thought of personality cultivation is rooted on the Jing and daily exertion. In Toeyge’s opinions, the value of life lies not only in morality. In daily life, he pursued for an aesthetic life realm like free, easy, generous and unselfish. The mind of aesthetic subject links to aesthetic object, the mind and scene converge together for the correspondence between the nature and man. Only in this way, can aesthetic activity occur. As for moral realm, the process of pursuing for sage’s bearing is in fact an aesthetic activity. In aesthetic consciousness, there is no contradiction between the Li and the world, it’s required to master the being of humans from the view of cosmos. As for official ranking and titular honors, Toegye persisted in resigning for complying with righteousness, which is closely related to his thought of personality. His aesthetic thought is reflected in his solution to the difficult choice to resign or accept official ranking and titular honors, and embodied all along in his exertion of life.Toegye himself fell in a problem of contradiction such as suffering and cheerfulness, resigning or accepting. His suffering is a mental expression for concerning national affairs and effect of sage learn, his cheerfulness, modernly equal to the beautiful, is a bridge towards the goodness, and his choice to resign or accept official ranking and titular honors was completed along with his suffering and cheerfulness. With reference to aesthetic thought, the contradiction was relieved even finally solved to realize a perfect life and enter a perfect life realm in the eyes of Confucians.更多还原