《判断力批判》的三重大任及其美育意蕴——兼论“美育到底育什么”这一根本议题

Three Important Tasks of Critique of the Power of Judgment and Its Implications of Aesthetic Education:Answers to“What Exactly Does Aesthetics Educate Cultivate”

康德的美学理论连同其主要文本《判断力批判》在中国百年的接受,颇显尴尬,这主要表现在康德美学应当如何研究与实际研究情况之间的学理错位。康德美学研究所必需的哲学底色在绝大部分产自文艺学领域的相关成果里极其稀薄,也因此生出诸多针对康德的“稻草人式”的批评意见,同时还带来了研究著作上“难乎为继”的窘况。应当如何有效理解“第三批判”因此就成为解套的关键所在。就此,康德自己屡予申明的“整体在先”原则使我们认识到第三批判的“整体理念”就是他自己揭出的此著所担负的“三重大任”即先验性、结构性和摆渡性的任务。顺此,第三批判“上半部”就又有了一显一隐两大理论职责:既要完成对鉴赏判断的先验批判以寻得其先天原则(先验性任务),又要为此著的摆渡性任务张本,这就造成了上半部处处可见的二向性。鉴赏由此就体现为自主性和工具性的统一,即鉴赏因具先天原则而是自律的,但又因其导向“德性的象征”而是他律的。这就彰显出康德美学深刻的美育意蕴:美育的主旨就在借鉴赏判断天性般要求的“普遍可传达性”培养审美之人的“社会分享性”,即“与他者共享的意识”(共通感),美育的素材也将因此主要不是艺术而是大自然。

The awkward acceptance of Kant’s aesthetic theory and his Critique of the Power of Judgment in China over a century,mainly manifested in the theoretical mismatch between how Kant’s aesthetics should be studied and the actual research situation.The required philosophical background for Kant’s aesthetic research is neglected in the most related achievements of literary and artistic studies,which has led to the straw man fallacy in their criticism of Kant and the unsustainability of their research works.The key to solve the problem is the effective method to understand the“Third Critique”.In this regard,Kant’s repeated declaration of the“the whole comes first”principle has made us realize that the“overall idea”of the Third Critique is the“three major tasks”that he has uncovered himself,namely,the transcendental,structural,and communicative duties.In this way,the first part of the Third Critique has two major theoretical responsibilities:the obvious one is completing the transcendental critique of appreciation judgment to find its innate principles(transcendental tasks),and the subtle one is foreshadowing communicative task,which creates a duality that can be seen everywhere in the first half part.Appreciation is thus embodied as the unity of autonomy and instrumentality,that is,appreciation is self-discipline due to its innate principles,but heteronomy because of its orientation to the“symbol of virtue”.This highlights the profound aesthetic education implication of Kant’s aesthetics:the theme of aesthetic education is to cultivate the“social sharing”of aesthetic individuals,that is,the“consciousness of sharing with others”(Sensus Communis),through the“universal communicability”required by the nature of appreciation and judgment,the material of aesthetic education therefore will mainly be not art but nature.