美育的人格化动因——荣格对《美育书简》的心理类型学解读

The Personification Dynamic of Aesthetic Education——Jung’s Psychological Interpretation on The Aesthetic Education of Man

天真与感伤之诗的划分启发了荣格有关外倾和内倾的心理类型区分,他又以"内倾思维"这一心理类型学视角解读了席勒的美育理想。荣格高度赞美了席勒对人格的坚持,认为培育完美人格不仅是审美教化也是心理疗愈的终极目标。但是,席勒的人格理想奠基于先验主体的构型意志之中,其审美调和论依赖于理性主体的自主性,并以审美理念剥夺了诸神意象的象征潜能。荣格则强调理念的象征本源,朝向诸神的复归就是个体与自性原型发生整合的心理进程。本文简要评述荣格对席勒美育思想的解读和诊断,并从主体转化的角度阐明美育的人格化动因,这一过程既包含着分析心理学的个体化进程,也是文化秩序整合的基础;同时,也构成了对启蒙主体正当性的有力反思。

The distinction between naive and sentimental poetry had ever inspired Jung’ s psychological view on introversion and extroversion, then Jung interpreted Schiller’s aesthetic education thoughts from the perspective of "introverted thinking type". Jung highly appreciated Schiller’s insistence on person, since the perfection of person were both the ultimate goal of aesthetic education and psychology therapy.However, Schiller’ s comprehension on person mainly based on the constructing will of transcendental subject, and his aesthetic reconciliation mainly based on rational subject’ s autonomy, thereafter, the symbolic potential of gods image were deprived by aesthetic ideal. Jung’s emphasis on the symbolic origin of idea led him to regard resurrection of gods image as a natural psychological process, which paralleled to the individual’s combination with one’s inner self. This paper will discuss Jung’s interpretation and diagnosing on Schiller’ s aesthetic thoughts, and aims to illustrate the personification dynamic process of aesthetic education from the perspective of subjective transformation, which not only parallels to the individualization process of analytic psychology, but also is the foundation of the wholeness of cultural order. Besides, the personification process also provides us with a critical reflection on the legitimacy of the enlightenment subject.