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文艺理论研究

文艺理论研究 ›› 2012, Vol. 32 ›› Issue (2): 137-141.

• 现当代文论研究 • 上一篇    下一篇

论“以美育代宗教说”与蔡元培审美信仰建构的世俗性

潘黎勇   

  1. 华东师范大学中文系博士后流动站
  • 出版日期:2012-03-25 发布日期:2012-08-30
  • 作者简介:潘黎勇，文学博士，华东师范大学中文系博士后流动站研究人员（上海，200241），主要从事中国现代美学，当代审美文化研究。

Upon "Aesthetic Education as Substitute for Religion" and the Secularity of Cai Yuanpei's Construction of Aesthetic Belief

Pan Liyong   

  1. the Post-Doctorate R&D Base, East China Normal University (Shanghai 200241, China)
  • Online:2012-03-25 Published:2012-08-30
  • About author:Pan Liyong, Ph.D., is a post-doctorate at the Post-Doctorate R&D Base, East China Normal University(Shanghai 200241, China).

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摘要： 蔡元培提出“以美育代宗教说”是要在宗教精神阙如而儒家礼乐法度业已崩解的现代中国文化场域中，以美育为手段实施国民信仰的重建。审美作为一种精神形式的特殊性和现代中国的社会政治语境使信仰的审美化建构表现出在世俗性与超越性之间徘徊的张力特质，而最终结果往往以牺牲信仰的超越精神为代价，这是与知识分子纠缠于中国与西方、传统与现代的文化现代性心境紧密关联的。 

关键词: “以美育代宗教”, 蔡元培, 信仰, 超越, 世俗性

Abstract: Via his theory of "Aesthetic Education as Substitute for Religion," Cai Yuanpei intended to reconstruct the national belief through aesthetic education in a cultural context where the religious spirit was non-existent and the Confucian rites-music institutions had long collapsed. The uniqueness of aesthetics as mental activities and the socio-political context of modern China determine the tension between the secularity and the transcendence in the aesthetic construction of belief, which often results in the sacrifice of the transcendental spirit. This is closely linked with the state of mind of the intellectuals entangled between China and the west, the traditional and the modern.

Key words: "Aesthetic Education as Substitute for Religion", Cai Yuanpei, belief, transcendence, secularity