魏晉山水審美之哲學探究

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Title:	魏晉山水審美之哲學探究
Other Titles:	A Philosophical Inquiry on the Aesthetics of Landscapes in the Wei-Jin Northern and Southern Dynasties
Authors:	曾春海 Tseng, Chun-Hai
Contributors:	哲學系
Keywords:	山水審美澄懷觀道玄對山水玄美玄默嵇康阮籍生生之氣道
Date:	2008-07
Issue Date:	2011-01-06 09:43:01 (UTC+8)
Abstract:	本文分別從緒言、山水與人文情懷之相互關係、山水美學中的形象美、山水的玄美等四項面向探討山水審美何以係魏晉名士共同的雅興之一。山水之美除了撫慰他們失落的心靈及營造出生命的萬千情趣外，更有其內在的美學意義。文中指出人由美感心靈所蘊發出的山水審美有三層境界。首層美感是以物觀物，亦即就山水本身所具有的獨特形象來欣賞山水的形象美或自然美。次層係以我觀物，亦即在情景交融時，煥發出審美主體潛意識所蓄藏的豐富而細膩之情感。這是人文與自然的交融，人文情懷藉聯想和構思之興、比作用，移情地投射於山水，將山水人文化而賦予人文美。第三層係以形而上的「道」玄覽山水之美，亦即澄懷含道地玄對山水而臻於暢神之美。由山水純真的自然美、人文化的山水美感及人在隱默之知中妙契道真的玄美所構成的山水三重境界美未必是割裂的，三者之間亦可能相互滲透、相融相化，隨審美主體的不同心境而有不同的組合，山水審美對魏晉人而言，有難以言喻的召喚力，且隨主觀心境和客觀情景的不同而有千絲萬縷的不同交織。 This paper is meant to explore how the aesthetics of landscapes became a graceful hobby shared by those unorthodox Wei-Jin intellectuals in light of four specific aspects: the foreword, the correlations between landscapes and humanistic concerns, the beauty of images in the aesthetics of landscapes and the Neo-taoist beauty of landscapes. Other than comforting those intellectuals' lost minds and providing various pleasures in life, the beauty of landscape also had its internal aesthetic meaning. It's pointed out in this article that there are three states of mind regarding the aesthetics of landscapes, which is inspired by one's internal sense of beauty. The first state of mind is to observe things as they are, that is, to admire the formal or natural beauty of landscapes through their unique images. The next state of mind is to observe things as I see them, that is, the powerful sentiments stored in the aesthetic subject's unconsciousness are evoked during the assimilation between scenery and feelings. This assimilation occurs between humanism and nature, as the humanistic feelings are empathetically projected onto the landscape by means of associating and conceiving so as to humanize and landscapes and bestow them with humanistic beauty. The third state of mind is to admire the beauty of landscapes through metaphysical Neo-taoism, that is, to see the landscapes with such a pure mind and tao that one can attain the beauty of letting the spirit unfold, the natural beauty of the purity of landscapes and the beauty of humanistic landscapes. The three aesthetic states of mind are not necessarily separated; they can infiltrate and assimilate one another, combining in different ways according to the change in the aesthetic subject's state of mind. For people in the Wei-Jin Northern and Southern Dynasties, the aesthetics of landscapes was indescribably appealing, and its elements interwove infinitely according to the differences in subjective states of mind and objective situations.
Relation:	哲學與文化 35卷7期 P.101-120
Appears in Collections:	[Philosophy Department and Graduate School] journal articles

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