晚明园林美学的生活范式转向与政治重构
The Turn to the Life Paradigm in the Garden Aesthetics and the Political Reconstruction in the Late Ming Dynasty
丁文俊1
作者信息
摘要
晚明园林美学在总体规划和空间布置上转向注重实用功能和满足享乐欲望的生活范式.结合阳明心学取代程朱理学主宰地位的思想史视野,晚明园林美学的范式在心—物关系上表现为顺应和直接性的关系,同时将物欲和感官纳入了道体的范围,逾越阳明心学设想的日用转向的限度.在身—道的关系中,欲望和日常性分别成为道体所容纳的新内容和新场域,由此道统在治统关涉的范围之外创构独立于"得君行道"模式的生活空间.园林美学创构的生活空间,是一个治统缺位的自治性场域,以间接的方式削弱皇权的符号威望和影响力,这是一种弱势的审美政治批判.
Abstract
The garden-aesthetics of the Late Ming Dynasty turned to the life paradigm focusing on the practical functions and the desire for pleasure in the overall planning and the spatial arrangement.This shift,combined with the perspective of the intellectual history that Yangming Confucianism replaces the dominant position of Cheng-Zhu Neo-Confucianism,implies that the late Ming garden aesthetics paradigm reflects a"Mind-Object"relationship characterized by conformity and immediacy.By incorporating material desire and the sensuality incorporated into the realm of Tao,it transcends the limit of the daily turn envisioned by Yangming Confucianism.In terms of the"Body-Tao"relationship,the life paradigm suggests that the desire and the dailyness have become new contents and new fields contained in the Tao.As a result,the Confucian tradition creates a living space independent of the mode of"implementing Tao with the support of the ruler"in line with the tradition of political governance.The living space created by garden-aesthetics represents an autonomous field absent of political governance tradition,indirectly weakening the symbolic prestige and influence of the imperial power.This constitutes a subtle form of aesthetic political criticism.
关键词
晚明/园林美学/生活空间/欲望/道统Key words
late Ming Dynasty/the garden-aesthetics/living space/desire/Confucian tradition引用本文复制引用
出版年
2024
NETL
NSTL
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