黄药眠:生活实践土壤中的价值美学倡导者——从朱光潜与黄药眠的“梅花之辩”说开去

HUANG Yao-mian,Advocator of Axiological Aesthetics in Living Practice Soil:The Debate between ZHU Guang-qian and HUANG Yao-mian

20世纪50年代"美学大讨论"中,因苏联美学的全面渗透和影响,美学问题在"主观还是客观"、"在心抑在于物"的逻辑起点和提问方式上便陷入了认识论的漩涡之中。黄药眠,作为1949年前后最为活跃的美学家,不仅率先发动了对朱光潜的美学批判,还组织了"美学论坛",直接引发并推动了"美学大讨论"的进行。尤为重要的是,在美学论辩中,黄药眠也继朱光潜之后明确表达了对用哲学认识论硬套美学的不满,并逐步将美学的阐释视野由早期强调"社会性"、"实践性"、"阶级性"的社会学美学上升到价值论美学的维度上,提出了"美是审美评价"这一新的美学构想。黄先生植根于"生活实践"土壤上,对"审美评价"的思考不仅具有鲜明的现实指向性,还将美学问题的追思方式由"美是什么"转换为"美学评价"、"美学的意义",从而改变了"主观——客观"的哲学思辨模式及其问题阈限,初步确立了价值论的美学研究范式,在流派纷呈、观点迭出的美学论辩中别立一说。

The Aesthetics Discussion Movement in 1950s became a binary opposition whirlpool of epistemology that is confined to whether subjectivity or objectivity as the aesthetic point of departure, owing to the full influence from the then Soviet aesthetics. In this Movement, HUANG not only launched an aesthetic criticism toward ZHU Guang-qian by organi- zing the ＇aesthetic forum＇, which directly prompted, and hence pushed forward, the Movement, but also explicitly ex pressed his dissatisfaction with the earlier philosophical doctrine by focusing on the ＇ sociality＇, practicality＇, and ＇ class na- ture＇ of sociological aesthetics and promoted it in graduation to the dimension of axiological aesthetics. He put forward the new aesthetic notion of ＇ beauty as aesthetic appraisal＇, which is rooted in the principle of ＇ living practice＇ and bears a dis tinctive characteristic for reality purpose. HUANG hence changed the way of aesthetic interpretation by seeking aesthetic appraisal＇ and ＇ aesthetic meaning＇ rather than by simply asking the question what is beauty, which neutralized the ＇ sub jectivity-vs. -objectivity＇ binary thinking pattern and set up the aesthetic paradigm of axiology, a new school that differs from others durinl that unique period of history.