安徽大学学报:哲学社会科学版
安徽大學學報:哲學社會科學版
안휘대학학보:철학사회과학판
Journal of Anhui University(Philosophy & Social Sciences)
2013年
5期
15~23
,共null页
不动情 移情 张天翼 朱光潜 巴金 王国维
不動情 移情 張天翼 硃光潛 巴金 王國維
불동정 이정 장천익 주광잠 파금 왕국유
dispassion ; empathy ; Zhang Tianyi ; Zhu Guangqian ; Ba Jin ; Wang Guowei
朱光潜上世纪三十年代和巴金、张天翼左联有场著名的争论.本是由朱光潜《眼泪文学》一文挑起的,涉及美学上的一个重大问题:不动情和移情的矛盾.由于巴金的反驳偏离主题,而过去学界多把注意力放在朱、巴之争,忽略了和巴金一起的张天翼对朱光潜美学思想的“十个拷问”.我们由悬想朱光潜可能对张天翼美学问题的回答作分析,进一步揭示“不动情”和“移情”矛盾乃立于中西两种不同文化的思维模式的差异和矛盾上.恰恰是对这种差异和矛盾认识的不自觉导致了朱光潜(甚至包括王国维)提出的解决方案仍然不彻底.倘若对中西思维上的对立有清醒的认识,或许可以将朱光潜和王国维不自觉提出的“超物之境”和“无我之境”提升到自我意识的层面.这样,对体现中国传统的“以物观物”的虚静内敛的思维特征认识会更清晰些.
硃光潛上世紀三十年代和巴金、張天翼左聯有場著名的爭論.本是由硃光潛《眼淚文學》一文挑起的,涉及美學上的一箇重大問題:不動情和移情的矛盾.由于巴金的反駁偏離主題,而過去學界多把註意力放在硃、巴之爭,忽略瞭和巴金一起的張天翼對硃光潛美學思想的“十箇拷問”.我們由懸想硃光潛可能對張天翼美學問題的迴答作分析,進一步揭示“不動情”和“移情”矛盾迺立于中西兩種不同文化的思維模式的差異和矛盾上.恰恰是對這種差異和矛盾認識的不自覺導緻瞭硃光潛(甚至包括王國維)提齣的解決方案仍然不徹底.倘若對中西思維上的對立有清醒的認識,或許可以將硃光潛和王國維不自覺提齣的“超物之境”和“無我之境”提升到自我意識的層麵.這樣,對體現中國傳統的“以物觀物”的虛靜內斂的思維特徵認識會更清晰些.
주광잠상세기삼십년대화파금、장천익좌련유장저명적쟁론.본시유주광잠《안루문학》일문도기적,섭급미학상적일개중대문제:불동정화이정적모순.유우파금적반박편리주제,이과거학계다파주의력방재주、파지쟁,홀략료화파금일기적장천익대주광잠미학사상적“십개고문”.아문유현상주광잠가능대장천익미학문제적회답작분석,진일보게시“불동정”화“이정”모순내립우중서량충불동문화적사유모식적차이화모순상.흡흡시대저충차이화모순인식적불자각도치료주광잠(심지포괄왕국유)제출적해결방안잉연불철저.당약대중서사유상적대립유청성적인식,혹허가이장주광잠화왕국유불자각제출적“초물지경”화“무아지경”제승도자아의식적층면.저양,대체현중국전통적“이물관물”적허정내렴적사유특정인식회경청석사.
In the 1930s, there was a famous argument between Zhu Guangqian and Leftist Writers represented by Ba Jin and Zhang Tianyi. The debate was provoked by the article named "The Tears of Literature" written by Zhu Guangqian. This argument involved the contradiction between dispassion and empathy, which was a major problem in aesthetics. Because of Ba Jin' s rebuttal from the theme, most scholars focused on the dispute between Zhu Guangqian and Ba Jin in the past. Zhang Tianyi' s "ten interrogations" of Zhu Guangqian' s aesthetics were ignored before 1949. In this paper, the author analyzed possible answers that Zhu Guangqian would provide for Zhang Tianyi' s interrogations, thus revealing that the contradiction between " dispassion" and " empathy" was rooted in the differences of Chinese and Western modes of thinking. Thus solutions proposed by Zhu Guangqian and even Wang Guowei appear to be incomplete. If the differences between Chinese and Western modes of thinking are acknowledged, "super - material realm" and "selflessness" can be promoted to self consciousness. A clearer under- standing of silent and introvert characteristics of Chinese thinking typified by "viewing things through matter" can be achieved.