身体实践与符号溢出——感觉如何在实践中成为理论家

Bodily Practice and Symbolic Overflow:How the Perceptual Becomes a Theorist in Practice

美学作为感性学,起于具身性的“感”而成于理论性的“学”,其基本问题是讨论感觉如何在实践中成为理论家。以身体之维重构美学既不是对实践美学的简单否定,也不是对当代西方美学话语的机械复述,而是以身体的感性实践为核心,建立“历史身体场”的坐标框架,让美学在历史身体场中还原为“身体符号学”。身体不仅是具身实践叙事化、历史化和理性化的感性基点,也是历史得以空间化、在场化和感性化的物质依托,而符号化则是“身体”和“历史”、“具身感性”和“实践理性”实现彼此的在场契合和融通的关键。正是在身体、符号和历史的在场的彼此互化中,人类以感性为起点建立了一个贯穿古今的二元世界观,然后通过这种二元分别反过来对人自身进行估价,由此造成存在的贬值。美学是也应当成为存在的一种保值方式,即最终的“理论家”是对实践中的个体性身在的最高肯定。

Aesthetics, as a science of perception, starts from the embodied “ sense ” and ends up becoming a theoretical“science. ” It focuses on the ways in which sense becomes a theorist in practice. Reconstructing aesthetics via the dimension of body is neither a simple negation of practical aesthetics nor a mechanical repetition of contemporary Western aesthetic discourse,but a coordinating framework of “ history-body-field ” with the perceptual practice of body at its core. Such process allows aesthetics to be restored as “body-semiotics. ” The body is not only the perceptual base of narrating, historicizing and rationalizing the embodied practice, but also the material support for the spatialization, presentation and sensationalization of history.Symbolization is the key to integrating “ body” and “ history,” “ embodied sensibility” and “ practical rationality. ” It is in the interaction of body, symbol and history that human beings establish a dualistic world view that ties the ancient to the modern times. This dualistic world view would then evaluate human beings themselves, resulting in the devaluation of existence.Aesthetics serves to preserve the value of existence, that is, the ultimate “ theorist ” is the highest affirmation of individual existence in practice.