论文标题:马克思主义文艺理论中国化与人文精神问题研究
论文作者
论文导师 朱立元,论文学位 博士,论文专业 文艺学与美学
论文单位 复旦大学,点击次数 82,论文页数 110页File Size7616K
2007-04-13论文网 http://www.lw23.com/lunwen_52286907/
Chinese version of Marxist theory of literature and art; humanistic spirit; Great Discussion of Humanism; Aestheticization of Everyday Life;New Rational Literature Theory; New Aesthetics Principle
90年代以来，在市场经济和社会转型的影响下，随着西方解构主义思潮以及后现代话题的不断输入，文学创作与文学理论中人文精神的失落成为比较突出的问题。“人文精神”大讨论、“日常生活审美化”论争就是针对人文精神失落而爆发的争论，虽然“新理性精神”文艺理论早就提倡用新理性去制导人文精神问题，但总起来说文艺理论界对此的重视还不够。弘扬人文精神、用人文精神克服文艺日益庸俗化的倾向，是马克思主义文艺理论中国化的价值坐标，同时，文学创作与文艺理论中人文精神的实现也只有在马克思主义文艺理论的指导下才能落在实处。据此，本文立足于马克思主义文艺理论已初步中国化的当代新人文传统基础上，立足于当前中国文学、文论发展的现实语境，试图从马克思主义文艺理论中国化的视阈去透视这两场文艺理论界的大论争，努力用马克思主义文艺理论的基本原则给予科学的回答和创造性的阐释。这也将是把马克思主义文艺理论中国化推向深入、提升到新高度的重要途径之一。 本文共分上下两篇。上篇围绕“人文精神”大讨论展开论述，共分四章。第一章主要讲“人文精神”大讨论中的主要观点和基本问题。在“人文精神”大讨论中出现了“失落论”和“非失论”的尖锐对立：“失落论”者认为人文精神在当代文学创作和批评中已全面丧失，“非失论”认为人文精神并未丧失或者根本就没存在过。“人文精神”大讨论主要涉及到人文精神的内涵、人文精神与知识分子、人文精神与市场经济、重建人文精神等基本问题。第二章主要讲对“人文精神”大讨论进行反思的几种主要观点：有人认为“人文精神”大讨论具有强烈的现实针对性，理论意义和现实意义都很强；有人指责“人文精神”大讨论务虚；有人认为“人文精神”大讨论具有本质主义倾向；有人认为“人文精神”大讨论具有很强的意识形态性。第三章从马克思主义文艺理论中国化的视阈透析“人文精神”大讨论，认为人文精神的失落实质是社会主义精神文明的失落，人文精神的问题不是知识分子一个阶层的问题，要走出唯人文主义的误区。人文精神只有以社会主义精神文明建设为依托，才能真正落在实处。第四章讲在马克思主义文艺理论中国化指导下构建人文精神的努力成果——新理性精神。新理性精神站在历史唯物主义的立场上，凸显审美的社会内涵，倡导用理性精神规范、制导文学创作和批评中人文精神的失落，具有重要的理论价值和实际意义。下篇围绕“日常生活审美化”论争展开论述，共分三章。第五章主要述评“日常生活审美化”论争中“新的美学原则”的崛起、被质疑及相应的辩护内容。第六章主要从美学上解读“日常生活”、“审美”、三个概念，力图从理论上澄清它们原本内涵。第七章从马克思主义文艺理论中国化的视阈透析“日常生活审美化”论争，认为“新的美学原则”取消艺术与生活的距离，将物质现实直接等同于艺术，实质上是取消美学原则、取消艺术。“新的美学原则”声称要为美学的感性维度争取地位，实质上是混淆审美感性与感官欲望，客观上起到了为当下的欲望扩张、感官刺激张目的作用。在文坛感性泛滥、感觉、感官至上的今天，“新的美学原则”还一味强调感性和感官的作用，是片面的美学原则，是文艺理论中人文精神缺失的表现。结语部分总结了“人文精神”大讨论和“日常生活审美化”论争，认为文艺理论的发展要以马克思主义文艺理论为指导，坚持文艺理论的人学维度，坚持文艺理论的理性批判功能。“人文精神”和“日常生活审美化”论争的过程也是马克思主义文艺理论中国化的一部分。展望马克思主义文艺理论中国化的人文精神建设，应从人文精神的全球语境、世俗语境和传统语境来着手进行。
Since 1990s", with the influence of market economy and social transformation, humanistic spirit in literary creation and literature theories has been lost, along with western Deconstuctionism and Post-modernism coming into China constantly. The Great Discussion of Humanism and Aestheticization of Everyday Life are also related to this. Although New Rational Literature Theory has been advocating conducting humanistic spirit using The New Rational, it is not enough. Carrying forward humanistic spirit and conquering the tendency of vulgarization among literature and arts, is the aim of the Chinese version of Marxist theory of literature and art. Otherwise, the realization of humanistic spirit among literary creation and literature theories needs guidance of the Chinese version of Marxist theory of literature and art. Hereby, this thesis tries to analyze and value those two disputes from the Chinese version of Marxist theory of literature and art, on the basis of the new humanistic spirit tradition of the primary Chinese version of Marxist theory of literature and art and in the context of the development of literature and literature theories nowadays. It is also an important way of deepening the Chinese version of Marxist theory of literature and art. This thesis is divided into two articles: the top and the bottom. The top revolves the Great Discussion of Humanism, including four chapters. In chapter oneⅠretell the main standpoints and questions of Great Discussion of Humanism which contained two factions: one faction persisted that "humanistic spirit had been lost"; the other said "no" or "it never existed". Humanistic spirit mainly related to the connotation of humanistic spirit, humanistic spirit and intellectuals and reconstructing humanistic spirit etc. In chapter twoⅠretell reflections on humanistic spirit: someone thought that it was strongly realistic; someone thought that it was illusory; someone thought that it has tendency of essentialism; someone thought that it was ideological. In chapter threeⅠanalyze the Great Discussion of Humanism from the Chinese version of Marxist theory of literature and art.Ⅰthink loss of humanistic spirit is loss of socialist spiritual civilization and humanistic spirit is not merely intellectuals". We should avoid faults of humanism. Only on the basis of socialist spiritual civilization does humanistic spirit actualize itself. In chapter fourⅠretell the achievement of reconstructing humanistic spirit: New Rational Literature Theory, which is directed by the Chinese version of Marxist theory of literature and art. New Rational Literature Theory, standing on the basis of historical materialism, protruding aesthetic social, advocates conducting humanistic spirit using The New Rational. It has important theoretical and practical meanings. The bottom revolves Aestheticization of Everyday Life, including three chapters. In chapter five I retell how New Aesthetics Principle grew up and how it was oppugned during Aestheticization of Everyday Life dispute. In chapter six I retell aesthetic connotation of Everyday Life, Aesthetic and Aestheticization of Everyday Life, trying to clarifying their original meanings. In chapter seven I analyze Aestheticization of Everyday Life from the Chinese version of Marxist theory of literature and art. I think New Aesthetics Principle cancels difference of arts and life and equals life to arts, canceling aesthetics principle and arts in essence. New Aesthetics Principle claims Aesthetic sensibility diversion, confusing Aesthetic sensibility, feelings and desires virtually which justifies the expansion of lust and sensual stimulations objectively. New Aesthetics Principle emphasizes sensibility and sensuality blindly while feelings and affection floods in literature nowadays. It is unilateral and it is also a symbol of loss of. In conclusion I summarize those two disputes which should insist upon human being diversion and theoretical critique in theory of literature and art. Those two disputes are parts of Chinese version of Marxist Envisioning construction of humanistic spirit, we should set about from global, earthly and traditional context of theory of literature and art.
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