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佛教与中国美学的思想及理论联系,是佛教思想与中国哲学、文化和美学展开深层交汇的重要问题。很久以来,学术界对于这一问题多从“以玄解空”或若干文论范畴的佛学化论起,不够全面和深入。本文认为,佛教与中国美学的深度联系始于佛教般若范畴与玄学美学的相互渗透,它体现在:(1)佛教般若范畴将谶纬审美导向精神价值的探讨,启动了玄学美学的本体论研究,对中国美学的逻辑建构产生了直接或间接的影响;(2)玄学美学受般若本体论影响,突破了传统的宇宙论本体,确立了心性本体观,这一思想转化过程与佛教般若思想输入中国的时间恰能形成对接,反映了中国玄学美学对佛教最新思想成果的借鉴和吸收;(3)“格义”佛教不只是翻译佛经的词义比配活动,更是佛学与玄学思想融汇时对重要理论范畴的权衡、比配、拟对和置换活动,佛玄铸合体现了中国美学内在逻辑的深刻变革,具有重要的美学史建设意义。
The relationship between Buddhism and Chinese aesthetics and its theory is an important issue for the deep intersection of Buddhist thought with Chinese philosophy, culture and aesthetics. For a long time, the academic circles have not studied this issue from the perspective of Buddhism in the field of “empiricism” or in a number of literary categories, not comprehensively and thoroughly. This paper argues that the deep connection between Buddhism and Chinese aesthetics began with the mutual infiltration of Buddhism category and Metaphysics aesthetics, which is reflected in: (1) The Buddhism Prajna category explores the aesthetic value of Sui Wei aesthetic orientation, launches the ontology study of Metaphysics aesthetics, Which has a direct or indirect impact on the logical construction of Chinese aesthetics. (2) Metaphysics aesthetics is influenced by Prajna Ontology, which breaks through the traditional cosmological noumenon and establishes the mind-centered noumenon. This thought transformation process and Buddhism Prajna idea are input into China (3) Buddhism not only translates the meaning and proportion of the Buddhist sutra but also integrates the Buddhism and metaphysics with the thought of metaphysics At the time of balancing the important theoretical categories with the matching, quasi-and replacement activities, the combination of Buddhism and Taoism embodies profound changes in the internal logic of Chinese aesthetics and has an important significance in the construction of the history of aesthetics.