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中南大学学报(社会科学版)
ZHONGNAN DAXUE XUEBAO(SHEHUI KEXUE BAN)

2007年06月第13卷第3期
   
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文章编号:1672-3104(2007)03−0251−03
 
牟宗三“圆善”美学思想概述
 
张海燕
 
(浙江大学人文学院,浙江杭州,310028)
 
摘  要: “圆善”是牟宗三儒家道德形而上学体系的理想境界,也是其美学思想的最高境界。 分别说的真、善、美是人类某一特殊主体能力的凸显,是现象界的存在物并有着缺陷与矛盾,因而必须通过无相原则化去各自的表现最终达到真善美合一的圆融之境,进入物自身的本原世界。审美活动统一在道德修养中使得牟氏的美学思想有着哲学美学的色彩,也表现出对审美活动的主体——人的感悟力、鉴赏力、判断力的极大肯定。
 
关键字: 牟宗三;圆善;无相;智的直觉
 
 
The outline of MON Zong-san’s aesthetics of Perfect Good
 
ZHANG Haiyan
 
(Institute of Humanities of Zhejiang University, Hangzhou 310028, China)
 
Abstract:  “Perfect good” is not only the ideal world of MON Zong-san’s whole moral metaphysics but the highest level of his aesthetics, in which truth, good and beauty in separate meaning are the human kind’s expressions of especial subject capability. All of them belong to the field of phenomenon, which have flaws and contradictions of their own. So that they have to achieve the perfect world of the fusion of truth, good and beauty by the way of getting rid of their own appearance which can be attained in the practice of non-direction-principle. In the end, the fusion will get to the original world of thing-in-itself. MOU’s aesthetics has philosophical meaning because of his opinion that aesthetic activities are unified into his whole moral philosophy. It represents very clear affirmation on the subject of aesthetic activities——intellect, appreciation and judgment of human kinds.
 
Key words: Mou Zongsan; Perfect Good; non-direction; intelligent intuition
 
 
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