先秦美学中的身体审美和身体问题

【作者】 方英敏；

【导师】 薛富兴；

【作者基本信息】 南开大学 ， 美学， 2009， 博士

【摘要】 本文就先秦美学中身体审美和身体问题的研究分上、下两篇进行。上篇集中探讨先秦身体审美的历史环节与内在构成,根据先秦人对身体美认识程度的加深和主题转换,大致分为三个历史阶段,即原始三代、西周至战国中期前和战国中后期,来展示先秦人对身体美及其构成由外而内、由生理到心理、由自然到文化的认知过程。先秦时期,伴随着时代和审美思想的变化,人体审美意识的演进体现为如下历程:史前时代,人体美意识在生殖崇拜的宗教文化氛围中起源,体现为以“丰硕”为美的形体观念;夏、商之时,人体审美以女性为主角呈现,有以女杰“妇好”、女巫、女乐为代表的多样的女性美,其中女杰“妇好”延续了史前时代女性健康、刚健、质朴的美,女巫展示出夏、商巫术文化中女性秀外慧中的知性美,女乐的出现透露出其时人体美意识由功利目的让位于审美欣赏的历史信息;此外,对甲骨文、金文中“美”字的分析表明,人体审美意识仍然是夏、商时代审美意识发展的重要基础,且显露出本时期人体审美从纯形式判断到内在精神性审美的端倪;《诗经》时代,人体审美既承续了中华远古以来积淀的以“大”为美的形体美观念,同时以五官和肤色为主体的容貌美意识也已然自觉,并鲜明呈现出由重视人之外美转向关注人之内美的过渡性特征;战国时代,人体审美一扫春秋及史前时代以“丰硕”为美的观念而代之以纤柔为美的时尚,并在男权意识驱使下塑造了高唐神女这一性爱女神形象。这一历程显示出先秦人体审美意识由粗犷到精细的发展特征。当然,在这一过程中先秦人体审美也出现了以欲望化的玩弄心态和道德化的规训意志为表征的非审美倾向。约略从西周时期始,先秦身体审美观念的论述重心明显出现了从外美到内美的深化迹象。在审美现象上,“以貌论人”现象已成世风,表明对人的审视已不止于外在的体貌美,而是还论及内在美。这种身体审美意识的深化,与以形写神论和取象思维密切相关。在审美理论层面,外美与内美的关系论是这一时期身体审美理论的重要组成部分;而且提出了通过学习礼乐文化来塑造完美身体形象这样一条由内及外的自我美化的审美路线。至战国中后期,人格美理想的建构秉承西周以来重“德”观念的余绪而成为身体审美意识的时代主题。人格美是身体美构成的最为内在的要素,也是先秦时代中国人对身体美观念发现的最后历史环节。先秦诸子根据各自价值取向塑造了不同的人格美形象,主要有:一是儒家依仁据德、兼济独善的君子人格;二是道家顺天从性、逍遥世外的隐士人格;三是屈原正直孤高、政心不已的忠臣人格;四是墨家深情气豪、仗义天下的侠士人格:五是法家廉洁公正、奉法办事的循吏人格。这些诸子价值取向支配下凝结的人格美形象是继中华春秋前天子理想人格之后,缀入到整个先秦美学人格美形象系列中的新族群。而通观上述诸多人格美形象,便会发现道德自律和参自然美之化育是人格美培养的两个维度。下篇为先秦身体哲学,从哲学角度深化对先秦身体审美精神的认识。先秦时代,审美领域的身体审美意识觉醒,就其哲学精神实质,是时人主体意识觉醒的反映。根据人类主体意识觉醒的三重精神内涵,即自我确认、自我认识和自我塑造,先秦身体哲学相应地具有三方面的内容:首先,贵身论作为对身体的本体认定,是对身体主体在世界万物中的自我确认,具体地,它包含身体本位主义和惜生之情两层涵义;贵身论的出场与汉民族“依形躯起念”的思维以及西周之际人、神易位的文化转折和春秋战国时代的人道危机密切关联。其次,以气论身的身体构成论,是对身体主体的内在本质和生命要素构成的认知。在先秦“气本”、“气化”论的思想语境中,气亦被视为生命之基。由于气内在地包含着物质生命与精神生命的统一,故形成了“身一气一心”一体这一独具中国思想特色的身、心结构观。最后,修身与赤身作为两种代表性的处“身”理想,是儒道两家因各自不同的价值取向对身体主体如何在世间寻找安居的思致凝结而成的自我塑造理想。修身论主张以人文化成对身体予以塑造,赤身论主张以回归自然为存身之途。这两种处“身”理想相反而相成,反映出先秦时期人们自我塑造、自我超越的热忱和创造性。更多还原

【Abstract】 This dissertation analyzes the body aesthetics and body-thoughts of the pre-Qin Dynasty by two parts:anterior part and posterior part. The anterior part focuses on the history and internal structure of body aesthetics, according to subject conversion and deepening acquaintation with body aesthetics, roughly divided into three historical stages, that is, the original times to Xia\Shang\Zhou Dynasty, Xi’zhou Dynasty to the mid-Warring States Period and the late Warring States to demonstrate on cognitive processes of the body aesthetics from external to inner, from physiological to psychological, from natural to cultural.In pre-Qin Dynasty, along with the changing of era and aesthetic thought, the evolution of the body aesthetics sense is manifested in the following course: In prehistoric times, body aesthetics consciousness originated in the the religious atmosphere of reproductive worship, reflected in the"rich" as the physical concepts; In Xia\Shang Dynasty, female played the leading role in the body aesthetics, showing a Heroine in"Fuhao", the Witch, female musicians, represented by a variety of female beauty, which one of Heroine"Fuhao"continued the prehistoric era of women’s health, energetic and pristine beauty, the Witch showed the intellectual beauty of women in the witchcraft culture, the emergence of female musicians revealed that utilitarian purpose had been making concessions to aesthetic appreciation in body aesthetics, In addition, an analysis of Beauty"character in Oracle and Clementi showed that the body aesthetic sense was still the important basis of the development of aesthetic consciousness in Xia\Shang times, and revealed the historical clues that body aesthetics was changing from a diagnosis of purely form to the inherent spirit; In"Book of Odes"times,body aesthetics not only inherited the aesthetical idea of appreciation of strong body since the ancient society, showing the aesthetic consciousness ’s awakening of the face and complexion and the aesthetic transition from external beaty to internal beaty; In Warring States Period, the body aesthetics lift the concept of "fruitful"for physical body in the Spring and Autumn and the prehistoric era and replaced by the concept of "Cellusoft" for physical body, and driven by awareness of male power, "Gaotang goddess" as sex female image was shaped. This course showed the development of body aesthetic consciousness from the rough to the fine. Of course, in pre-Qin Dynasty body aesthetics also appeared non-aesthetic tendency which was characterized with moralism and desire.Approximately starting from the Xi’zhou Dynasty, in pre-Qin dyansty body aesthetic sense appeared the deepening signs that the center of discussing on body beauty was shiftting from the external to inner. In the aesthetic phenomenon, the"a person judged by appearance"phenomenon had become a social tradition, suggesting that the person not only appreciate the external beauty, but also deal with inner beauty. This deepening body aesthetic sense was closely related to image-thinking and idea of shaping spirit by appearance. In aesthetic theory level, there were many abstractfull body aesthetic theory including the study on the relationship between external beauty and inner beauty; but also the aesthetic route of self-beautification from the external to inner through the study of courtesy、music and culture to create the perfect body image.To the mid and late Warring States, constructing the ideal personality beauty had become time’s subject with succession of advocating for morality since Xi’zhou Dynasty. Personality beauty is the most intrinsic elements and the final historical link that Chinese people had gradually been finding body beauty in pre-Qin Dynasty. In accordance with "Zhuzi" respective values to shape a different image of the personality beauty, there were: First, Confucian gentleman with the characteristics of relying on Jen and ethics, independence and sense of the rescue of others; Second Taoism hermit with the characteristics of faithtion of naturalism and breakation away from secular society; Three, Quyuan’s loyal personality with the characteristics of integrial,lonely,arrogant heart and keeping the sustainable passion to political innovation;Four,Mohist knight personality with the characteristics of deep affection ,bold talerance and upholding justice of vulnerable people; Friday, Legalists officials personality with the characteristics of probity, integrity and strictly complying with laws and regulations to deal with things.These images of the personality beauty shaped by "Zhuzi" respective values were a new groups of personality beauty in pre-Qin Dynasty, following ideal emperor personality shaped in the Spring and Autumn Dynasty. Summarizing these images of personality beauty, we will find natural beauty and moral self-discipline are two dimensions of cultivating personality beauty.Posterior part discusses pre-Qin body philosophy, from a philosophical point of view to deepen the congnition of the Pre-Qin body aesthetics. In pre-Qin era, the awakening of body aesthetic consciousness in the aesthetic field, the spiritual essence of their philosophy, is a reflection of subject consciousness’s awakening. According to the triple spiritual connotation of human subject consciousness’s awakening, namely, self-recognition, self-awareness and self-fashioning, the pre-Qin body philosophy was corresponded with three aspects:First of all, valuing body, as the ontology of body, are the body’s self-recognition of in the things of world, specifically, it contains the ontology of body and feeling pity for life; The emergence of valuing body was closely related to "thoughts inspired by body" in the Han nationality, as well as the cultural turn of the translocation between people and God in Xi’zhou Dynasty, the humanitarian crisis in Spring-Autumn and Warring times.Secondly, body-structuring, as to discuss body from perspective of gas,was the self- cognition of the inherent nature and constitutional elements of life. On the ideological context of "gas-ontology"and"gasification"in pre-Qin dynasty, gas was samely considered as the base of life. Because gas contains the intrinsic unity of material life and spiritual life, it formed a "body - gas - heart", as one thought of physical and mental structure with characteristics of this unique Chinese culture.Finally, cultivating body and naturizing body, as two representative ideal of shaping body,were the ideal of self-fashioning how body dwells on world according Confucianism and Taoism respective values. Confucianism advocates people to cultivate body by studying culture. Taoism recommends people to return nature so as to save body.These two contrast and complementary ideal of shaping body, reflected the enthusiasm and creativity of self-fashioning and self-transcendence in pre-Qin Dynasty.更多还原