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《庄子·大宗师》集中体现了庄子的道论思想,无论是“道”的本体建构,还是对“道”的体验,都离不开空间在其中的重要作用。陆湖二分和江湖两忘的空间对立给道论的建构提供了良好的切入点。“道”自身所具有的空间属性也为主体所体验,从而生发出广阔的美学空间。从自然空间到主体空间,从空间体验到空间美学,庄子的道论不仅形成了规约古典美学的“心物”体系,更给后现代时期的空间转向提供了本土资源。
Chuang-tzu’s Grand Master embodies Chuang-tzu’s theory of Taoism. Both the ontological construction of “Taoism” and the experience of “Taoism” can not be separated from the important role of space. The dichotomy between the lakes and lakes and the two forgotten spaces of rivers and lakes provide a good starting point for the construction of Taoism. “Road ” has its own spatial attributes of the experience of the main, which gave birth to a broad aesthetic space. From the space of nature to the space of the subject and from the experience of space to the space of aesthetics, Zhuangzi’s Taoism not only formed a system of “mind and body” that regulated the classical aesthetics, but also provided local resources for the spatial transition in the post-modern period.