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先秦哲学家、美学家老子提出了“道”、“气”、“象”的概念。他认为宇宙的本体和生命是“道”、“气”。“象”即物的形象,如果脱离“道”和“气”,那么“象”就是毫无意义的东西。沿着这个思路,魏晋南北朝的宗炳提出“澄怀味象”的命题。他的意思是,既要看到事物的具体形象,又要看到具体形象所显示的宇宙的无限生机,才是美。唐代刘禹锡明确指出:“境生于象外。”（《董氏武陵集记》）此处“象”指具体的物象,而“境”指大自然或人生的整幅图景,它们更能体现宇宙的本体和生命。至此著名的意境说诞生了。人们苦苦追求的物象背后的东西是什么?是宇宙的本体和生命。宇宙的本体和生命是什么?是运动的物质和人的认识能力及创造能力。
The pre-Qin philosopher and esthetician Lao Tzu put forward the concept of “Tao”, “Qi” and “Xiang”. He believes that the noumenon and life of the universe are “Tao” and “Qi.” “Image” is the image of the thing, if it is separated from “Tao” and “Qi”, then “Image” is meaningless. Along this line of thinking, Zong Bing of the Wei, Jin, the Southern and Northern Dynasties proposed the proposition of “Cheng Huai Wei Xiang”. What he means is that it is beautiful to see both the concrete image of things and the infinite vitality of the universe shown by the concrete image. In the Tang Dynasty, Liu Yuxi clearly pointed out: “Being born out of the image.” Here, “Xiang” refers to a specific image, while “Habitat” refers to the whole picture of nature or life. They are more capable Reflect the universe of the body and life. So far the famous mood was born. What are the things behind the image that people are struggling to pursue? They are the noumenon and the life of the universe. What is the noumenon and life of the universe? It is the material and human cognitive ability and creative ability of the movement.