【作者】 田智祥；

【导师】 杨守森；

【作者基本信息】 山东师范大学 ， 文艺学， 2009， 博士

【摘要】 作为20世纪中国杰出的美学家之一,宗白华的美学思想与美学之路无疑对中国当代的美学探索具有重要的启示意义。要想真正理解宗白华,理解宗白华的美学思想,必须立足于对其精神人格与价值追求的深刻把握,立足于对立体的、血肉丰满的宗白华人格形象的还原。本研究立足于对文献的细心品读,从现象学、发生学的视角去审视宗白华其“人”、其“文”,力求还原出宗白华的精神人格以及他进行美学探求的心路历程,在厘清“为什么”的前提下再去看他的美学思想“是什么”,追求一种立体的、综合的研究效果。不但强调研究文献,还强调研究文献何以发生,强调“文”与“人”的沟通。在还原宗白华血肉丰满、颇具个性的学者的本来面目的基础上尝试进行与其心灵的对话,循着其价值追求及情感脉络的逻辑阐释、叙述了其美学思想的发生、发展。在研究中力求通过由“文”到“人”,再由“人”到“文”的往复参证,最大限度地准确地理解宗白华,理解他的美学追求与美学思想,并在此基础上对其学术道路进行了评价、反思。全文共分四部分。上编立足于对影响宗白华人格生成的先天因素与后天陶染以及这两者之间的有机联系的分析论述了宗白华的人格生成,分析、总结了其人格风貌及其以救世为旨归的人生价值观根基,为全文的展开做好了准备。从现有的材料来看,宗白华具有典型的内倾型人格特征,对外部刺激较为敏感,特别注重内心体悟,注重对人生诗意境界和哲理意蕴的追求。内倾型人格的一个主要表现是做事稳妥、有计划,做人处世理性、冷静,这种人格特征在宗白华身上体现得尤为明显。如果说先天因素为宗白华的人格生成做了发展取向的基本限定的话,那么他在家庭与时代的影响等后天因素的陶染下人生价值观根基的确立则标志着他人格的基本形成。宗白华的成长受到父亲的深刻影响,救世情怀成了宗白华的人生价值观基础。轰轰烈烈的五四运动激发了宗白华的爱国热情,五四时期最大最有影响的社会文化团体——“少年中国学会”的加入使他极其热情地关注着现实的社会人生问题,认真思考国家、民族的前途命运。哲学家的清醒、理性使他主张教育、学术救国,寄希望于通过服务于人的素质的提升来实现自己济世救国的愿望。宗白华进入学术领域是从哲学开始的。叔本华对天才的描述与宗白华价值追求及天赋的契合使他产生了强烈的天才情结,而这天才情结又成了宗白华救世情怀的精神支柱,更为激发了他的救世热情。天才的对象是永恒的理念,是宇宙人生的真相;天才立足于自己超常的审美体悟能力去探求宇宙人生的真相来启示世人;只有体悟并启示世人宇宙人生的真相,帮助人们树立正确的宇宙观、人生观,才可以解决救世济人的根本问题。秉持着这些观念的宗白华自信地投入了对宇宙人生真相的不懈追求,而正是这一追求从根本上影响了宗白华美学思想的发生,影响了他的美学风貌。中编论述了宗白华在其救世情怀及内在人格的影响下美学思想的发生、发展,指出了其对以救世为目的的“宇宙人生真相”的追寻对他美学思想的发生、发展所产生的决定性影响,阐明了宗白华以“人格”为中心范畴,以人格建构为核心意旨,以人格体悟为基本研究途径的美学思想及其以救世为最终目标的美学追求。宗白华的政治理想是建立“少年中国”。他“少年中国”理想设计的核心是国民理想人格的建构。宗白华认为“从民族底魂灵与人格上振作中国”才是救世济人的根本追求,要“从民族底魂灵与人格上振作中国”就必须强调民众健全的个体人格的培养。而培养民众健全的个体人格还是要启示人们宇宙人生的真相,帮助人们树立正确的宇宙观、人生观。随着宗白华哲学研究的深入,他发现纯粹的哲学思辨不可能探寻到宇宙人生的真相,领悟与表现宇宙人生真相的最好方式是艺术。为了探寻宇宙人生的真相,宗白华开始了他的美学思考。在宗白华的美学思考中,他面对的第一个问题就是艺术的本质问题。在他对艺术本质的探求中,他对“人格”问题的思考发生了顺衍,促发了他基本美学观念的产生。宗白华的基本美学观念是“艺术是创作主体人格的外化”。“人格”是其美学思想的核心范畴。“同情”范畴的引入是宗白华对自己以“人格”为核心范畴的美学思想的深化与发展,同时,也为将自己的人格美学思想与对宇宙人生真相的探求结合起来做好了理论准备。宗白华认为只有在艺术的境界中才可能很好地领悟并启示宇宙人生的真相。而艺术是创作主体人格的外化,强调人格境界的提升就成了追求宇宙人生真相的必要条件。宗白华立足于自己深厚的哲学修养和超人的体悟能力对传统意境理论进行了深入的细化、拓展,并将其纳入了自己的美学思想体系,在对前人理论继承的基础上对自己以“人格”为核心范畴的美学理论进行了深化与发展。其意境理论的核心意旨是强调对人格境界的追求。与自己的基本美学观念相应,宗白华在他的美学研究中尤为重视对艺术创作主体精神人格的把握,注重对理想人格境界的追求,注重在对研究对象精神人格的分析中挖掘有助于人们人格境界提升的精神因子。人格体悟是他进行美学研究的基本途径。综观宗白华的文学艺术研究,他总是立足于自己以人格为核心范畴的美学观念,对研究对象的人格境界、内在精神进行深透的体悟、解说,并在此基础上进行理想人格的营造与对世人人格追求的引领。在这以建构为目的的体悟与解说中,他的美学思想变得更为充盈和富有神采。下编分析了宗白华在生活中对自己美学理念的践行以及他对自己的美学追求、美学方法所进行的哲理思辨,以呼应中编对其以救世为价值根基的美学思考的论述。宗白华强调对宇宙人生真相的追寻,强调人格境界的提升。这种追求不仅仅表现于他的理论文字,也表现于他的人生实践。他终生追求人生的诗意,追求崇高的人格境界。他的人生实践是对自己美学追求的最好注解,他的流云小诗是他在艺术创造中对人格境界的诗意想象。宗白华向来重视科学的研究方法,强调学术研究要有学理的依据。在强调在艺术的人生境界中对宇宙人生真相追寻的同时,他也进行着形上学思考,为自己的美学探索寻求哲学根基。他的《形上学》笔记正反映了他的这一追求。宗白华的形上学思考使他从哲学思辨上确证了对宇宙人生真相的探寻只能立足于艺术体悟而不是哲理思辨,宇宙人生的真相只能在丰赡的生命体悟中得以呈现。结语部分立足于前文对其精神人格、美学思想、人生实践与哲理思辨以及这三者之间的有机联系的分析与论证指出了宗白华建国前的美学探求是始终关注着现实的社会人生的,他是在力图通过美学手段实现自己救世济人的理想抱负,他建国前的基本人生状态可以概括为济世的“执”与审美的“醉”,在文章的前后勾连中还原出宗白华美学探求的心路历程,显现出鲜活的宗白华的个性形象。并在此基础上从学术史的视角对宗白华的学术道路进行了评价、反思。“少年中国”时期的宗白华以自己对社会问题的热切关注十分鲜明地体现了他的价值追求。“少年中国学会”的解散打击了宗白华直接指导社会的热情,但他根本的价值追求没有改变,他更为执著于宇宙人生真相的探寻,更为强调通过提升民众的人格境界进行救世的观念。只不过由于其生存形势及自身心态的变化,宗白华在“执”于救世的同时更多了一种审美的“醉”。这审美的“醉”既是他拒斥现实的污浊,寻求精神解脱的生存方式,同时也是他体悟宇宙人生真相的根本途径。宗白华虽然以他精深的思考为中国现代美学的发展做出了卓越的贡献,但他的学术成果数量不多却是事实。我们不能忽视外部社会环境特别是建国后社会环境的对他的影响,但原因的找寻更要重视宗白华的自身因素。宗白华从事学术活动的价值根基是他的救世情怀,建国前他从事哲学乃至美学探索最根本的目的在于救世。建国前的宗白华从没有尽力从学术自身的角度来思考过学术问题。在他的心目中,救世济人是第一位的,学术只不过是实现其价值追求的途径抑或是工具。正是由于宗白华从事学术探求的价值根基是他的救世情怀而不是学术自身的价值,在建国之初的几年里,他才停止了自己的美学探求,极为虔诚地忙于对他所谓的“马列主义”思想的接受。这里面固然有政治形势的影响,但他那以救世为核心的学术价值根基才是最根本的原因。在经历过建国后从1949年到50年代中期的忙乱与迷惘之后,宗白华对学术的态度发生了微妙的转变,他开始把关注的焦点主要地集中于学术自身的价值,开始有意识地从学术自身的视角来思考美学问题。但十年文革使他不得不停止了自己的学术探索。学术本位意识的觉醒让晚年的宗白华产生了深深的遗憾。综观宗白华的美学道路,他始终坚持对美的寻求应立足于主体的内心体悟,始终强调人格境界的提升;他不寻求思辨地把握美的本体,但他强调对美的追寻,追求人生的诗意;他进行美学观审的方式、方法又那样的富于美学神韵。人们之所以能被宗白华的学术文字深深地打动,之所以能从他那里获取丰富的美学启示,原因可能就在这里。我们在梳理宗白华的美学思想,品悟他所揭示的那令人无限向往的中国文化的美丽精神时也不禁会产生这样的遗憾:以宗白华的学养、天赋以及他对美与艺术的理解,如果能够较早地立足学术本位,较早地进行自觉的学术建构,他留给我们的遗产很可能会远远超出我们的估量。可是历史就是历史,我们只能为宗白华的“遗憾”而遗憾。但反过来讲,正是宗白华的这种“遗憾”才给我们留下了另外一笔精神财富:他的遗憾启示了人文知识分子应当如何进行自己的价值定位,应当如何处理学术与救世、学术与政治的关系。更多还原

【Abstract】 As one of the outstanding estheticians in 20th century in China, Zong Baihua’s esthetical thought and the journey of his esthetic exploration undoubtedly have a significant enlightenment to the contemporary exploration into esthetics in China. A profound understanding of Zong Baihua and his esthetical thought must be based on the deep understanding of his spirit personality and value pursuit, and on the returning to his three-dimensional and living personality image. Based on the careful study of his works and other related material, this dissertation, from the angle of phenomenology and generation methodology, carefully studies Zong Baihu and his works, and tries to reveal his spirit personality and the journey of his esthetic exploration. On the base of analyzing the reason of his esthetic thought, the dissertation inquires what his esthetic thought is to seek three-dimensional and comprehensive researching effect. This dissertation stresses not only the study of works, but also how the works produced, and also emphasizes the connection between his works and his spirit personality. On the base of revealing his spirit personality, the author tries to have a dialogue with his thought to expatiate on the origin and development of his esthetic thought through the logical narration of his value pursuit and emotion vein. Through a reciprocal comparison and proof from his works to his spirit personality and then from his sprit personality to his works, the dissertation tries to accurately understand Zong Baihua, his esthetic pursuit and esthetic thought to the utmost to evaluate and reflect the journey of his esthetic exploration.The dissertation falls into four parts.The first section, based on the analysis of the innate factors and the acquired influence that affect the formation of Zong Baihua’s personality, and of the connections between the two, elaborates the formation of Zong Baihua’s personality, analyzes and summarizes his personality styles and life value foundation that aims to save the world, which serves as a preparation for the development of the whole text.The existing material shows that Zong Baihua belongs to the type of person with a typical introversive personality, who is more sensitive to the exterior stimulation, pays great attention to the innermost feelings, and to the pursuit of the poetic bourn and the philosophical implication in life. One who has an introversive personality shows the features of being reliable, calm and rational in actions and in life, which is clearly manifested in Zong Baihua’s character.If the innate factor has made a foundation for the development orientation of Zong Baihua’s personality, the establishment of his life values which is affected by the acquired influence factors such as family and era marks the formation of his personality. Influenced by his father, the salvation feeling has become the foundation of his life value. The May 4th Movement of 1919 stimulates Zong Baihua’s patriotic enthusiasm, and the joining of the most influential social and cultural organization“Youth China Society”causes him to focus enthusiastically on the reality of society and life, ponders the nation’s fate carefully. The philosopher’s soberness and rationality leads him to the idea of saving the nation by means of education and academic study, and hoping to achieve his salvation and nation-saving wish through promoting human’s quality. Zong Baihua begins his academic career from the study of philosophy. Schopenhauer’s description of talent which agrees with Zong’s value pursuit and genius leads to his intense talent complex that becomes a spiritual backbone of his salvation feelings, intensifying his salvation enthusiasm. The object of talent is the eternal concept, and the truth of cosmos and life. The talent, relying on his remarkable esthetical ability of cognition and comprehension, tries to seek the truth of cosmos and life in order to enlighten common people. Only in this way can he help them set a right outlook on cosmos and life and solve the foundational problem of salvation. With these outlooks Zong Baihua plunges himself into seeking the truth of cosmos and life which affects the emergence and style of his esthetic thought.The second section elaborates the origin and development of Zong Baihua’s esthetical thought under the influence of salvation feeling and intrinsic personality, points out that the pursuit for the truth of cosmos which aims at salvation has decisive influence on the occurrence and development of his esthetical thought, and illuminates that his esthetical thought take“the personality”as the central category, the“personality construction”as the core meaning, the“personality cognition and comprehension”as the essential research approach and that his esthetical pursuit has the salvation as the ultimate objective.Zong Baihua’s political ideal is the establishment of“Youth China”. The core of his“Youth China”is the construction of the commonwealth’s ideal personality. Zong Baihua thought that summoning up the commonwealth’s spirit and personality was what he tried to seek through salvation. To achieve this, the cultivation of commonwealth’s perfect individual personality is the major concern. To arrive at this point, it was most important to enlighten the commonwealth the truth of and to help them form a right outlook on the cosmos and life.As he furthering his philosophical research, he found that it was impossible to seek out the truth of cosmos and life by a mere philosophical speculation., and art was the best approach. So he began his esthetic thinking. The first question in his thinking was the nature of art. Through inquiry into it, his speculation of personality led to the production of his esthetic idea:“art is the manifestation of the writer’s personality.”“Personality”is the core category of his esthetic thought. The introduction of the category of sympathy deepened and expanded his esthetic thought which have“personality”as the core category. At the same time it prepared theoretically for the combination of his esthetic thought of personality with the search of the truth of cosmos and life.Zong Baihua thought only in the artistic bourn could the truth of cosmos and life can be comprehended and enlightened. Since art is the manifestation of the writer’s personality, the stress of promoting the personality bourn became the prerequisite for searching the truth of cosmos and life. Zong Baihua, based on his profound knowledge of philosophy and extraordinary ability of cognition and comprehension, expanded the traditional artistic bourn theory and integrated it into his own esthetic ideology. He deepened and expanded his esthetic theory on the basis of inheriting predecessors’theory. The core meaning of his artistic bourn theory is stressing the research of personality bourn.In consistence with his esthetic thought, Zong Baihua emphasized the writer’s spiritual personality, the pursuit of the ideal personality bourn, and factors for promoting it. The personality experience and comprehension is the basic approach for his esthetic study. A survey of Zong Baihua’s research on literature and art shows that he always gave a profound comprehension and interpretation to the personality bourn and intrinsic spirit of the researching object in order to construct the ideal personality and lead the commonwealth’s personality pursuit, as caused esthetic ideology more complete.The third section analyzes Zong Baihua’s fulfillment of his esthetic thought in life and the philosophical speculation of his esthetical pursuit and method in order to echo the elaboration in the second section about his esthetical ponderation which takes the salvation as the value foundation.Zong Baihua’s focus on the truth of cosmos and life and the promotion of personality bourn is displayed not only in his words but also in life fulfillment. He pursued a poetic life and lofty personality bourn through his life time. His life practice explained fully his esthetic pursuit, and his poem was a poetic imagination of the personality bourn during the artistic creation. He always paid attention to a scientific research methodology and stressed academic research should have theoretical base. While stressing the search for the truth of cosmos and life in artistic life bourn, he also carried on a metaphysical speculation in order to seek a philosophical base for his esthetic thought, as was proved by his notes of“metaphysics”. The metaphysical speculation corroborated him from philosophical perspective that the search for the truth of cosmos and life can only be established in artistic cognition and comprehension rather than philosophical speculation, that is to say, the truth of cosmos and life can only be displayed by a cognition and comprehension of the life.The last section, based on the analysis and elaboration of his spirit personality, esthetic thought, life practice and philosophical speculation as well as the relationship among the three in the preceding sections, the author points out that Zong Baihua’s esthetic exploration before the founding of the People’s Republic of China all along paid close attention to the society and people’s life, that he struggled to realize his ideals and aspiration of salvation by means of esthetics, that his basic life condition before the founding of the People’s Republic of China can be summarized as the salvational“obsession”and esthetical“inebriation”. Through the elaboration in the whole dissertation is revived Zong Baihua’s journey of his esthetic thought for esthetics search; meanwhile the living individualized image of him is shown. On this basis Zong Baihua’s academic journey is appraised and reflected from the angel of academic history.Zong Baihua in the period of“Youth China”displayed his value pursuit distinctively by means of a keen attention to the social problems. The dismissal of the“Youth China Society”blew Zong Baihua’s enthusiasm of guiding the society. But his original value pursuit had not changed, and he was keener with the search of the truth of cosmos and life and gave more stress to the idea of salvation through the promotion of commonwealth’s personality bourn. But because of the changes in living condition and his own mood, he had more esthetic inebriation while persisting in the salvation. The esthetic inebriation is both a way for him to spurn the filth in society and seek extrication, and a basic approach to realize and comprehend the truth of cosmos and life.Although Zong Baihua has made a remarkable contribution to the modern esthetics development in China, it is a fact that he hasn’t left enough academic works as we hope. The main reasons must be sought from his own factors though the influences of exterior social environment especially those after the foundation of the People’s Republic of China can’t be neglected. The value foundation for his academic activities is his salvation feelings which are the fundamental purpose for his philosophical and esthetical exploration before the foundation of PRC when he never tried to consider questions of academic for the sake of academic study. In his mind salvation is the first, academic study is just an approach or tool for his value pursuit. It is because the value foundation for his academic exploration is the salvation mood rather than the academic value itself that he stopped his esthetics search in first several years after the foundation of the PRC, and devoted himself to the acceptance of the so-called“Marxism-Leninism”thought of his own. Though the political situation had some influence on him, the academic value foundation of salvation was the fundamental cause. After a fuss and perplexity during the years from 1949 to the middle of 1950s, Zong Baihua’s academic attitude had subtle transformation. He began to focus on the value of academic study and consider esthetic questions consciously from the academic perspective. But he had to stop his academic exploration because of the Great Cultural Revolution, as left a deep regret on him in the late years because of the realization of academic study for the sake of academic study.A comprehensive survey of Zong Baihua’s esthetic exploration shows that he persists in basing the search for beauty on the subject’s inner realization and comprehension, and always stresses the promotion of personality bourn. He doesn’t seek to grasp the noumenon of beauty metaphysically, but he stresses the search for beauty and poetic aspect of life, and the way he has to appreciate esthetic is filled with esthetic verve, as results in the fact that people can be moved deeply by his academic writing and enlightened profoundly by his esthetics. While hackling Zong Baihua’s esthetic thought and savoring the splendid Chinese culture he described we can’t help having such regrets as: he could have left us an inestimable amount of cultural inheritance given his scholarship, talent and understanding of beauty and art if he had made his research from the academic angle and had academic construction earlier. But history is history. We can only regret what Zong Baihua had regretted. But Zong’s regret in turn gives us another spiritual wealth: His regret enlightens how intellectuals determine their value orientation, and how they deal with the relations between salvation, politics and academic study.更多还原