论审美现代性的时间性

On the Temporality of Aesthetic Modernity

犹太教的弥赛亚主义是现代性时间诞生的基点。现代时间的核心是社会必要劳动时间。由于社会必要劳动时间与肉体生命时间的对立与冲突,现代性的时间性分裂为理性(现代性)的时间性和审美(现代性)的时间性。审美现代性的时间性的实质在于审美的现在,即生命体验的此刻性。从时间意识的维度看,西方自近代以来,美学思想的发展有一条内在的学理线索:审美现代性的时间性。具体而言,一是以席勒为代表的理性棋盘上的游戏,二是以尼采为代表的未来-现在的此刻(现在)体验,三是以福柯为代表的纯粹的此刻(现在)体验。无论是近代的理性棋盘上的游戏,还是现代的未来-现在的此刻体验,或后现代的纯粹的此刻体验,都与理性世界的片面、欲望世界的单一、基督教的未来世界的玄远相区分。

The Messiahism of Judaism is the basic point for birth of the modernity time. The core of modernity time is the time for socially necessary labour. Because of the opposition and the conflict between the socially necessary labour time and the physical life-time, the temporality of modernity splits into the rationality temporality and esthetic temporality. The essence of the temporality of esthetic modernity is the present of esthetic, namely at the moment of life experiences. From the point of consciousness of time, there is a inherent clue of theoretical principle for the Western esthetic thought＇s development since the modern times, which is the temporality of esthetic moedernity. Particularly speaking,the first is gaming in the rational chessboard of Schiller, the second is the future-present instantaneous experiences of Nietzsche, the third is the pure instantaneous experiences of Foucault. Not only the gaming in the rational chessboard but also the future-present instantaneous experiences in modern,and even the pure instantaneous experiences in post modern, they all differentiate with the one-side of rational world, the single of desire world,and the abstruse of future world in Christianity.