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基本介紹

《美育書(shu)(shu)簡》是(shi)1795年出版的的圖書(shu)(shu)，作(zuo)者是(shi)弗(fu)里(li)德(de)里(li)希·席勒，是(shi)德(de)國啟蒙文(wen)學(xue)的代(dai)表人物(wu)之一(yi)。

內容介紹

【《美(mei)育(yu)(yu)書(shu)簡(jian)》】又譯(yi)《審美(mei)教育(yu)(yu)書(shu)簡(jian)》，德國古典美(mei)學家(jia)席勒的(de)代表作。是1793—1794年(nian)作者寫給丹麥王(wang)子(zi)克里斯謙公爵的(de)27封信(xin)，1795年(nian)經整理出(chu)版。追求人類本性的(de)完善，提倡(chang)理性的(de)自由是席勒美(mei)育(yu)(yu)思想的(de)核心。

書中(zhong)(zhong)(zhong)認為(wei)資(zi)本主義(yi)現(xian)代(dai)文明是造(zao)成人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)分(fen)(fen)裂(lie)(lie)的(de)(de)(de)(de)(de)(de)(de)根源，它割斷了人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)內在(zai)的(de)(de)(de)(de)(de)(de)(de)聯系(xi)，由于“享受與(yu)(yu)勞動(dong)(dong)(dong)，手段(duan)與(yu)(yu)目的(de)(de)(de)(de)(de)(de)(de)，努(nu)力與(yu)(yu)報酬都彼(bi)此脫節，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)永遠被束縛在(zai)整體的(de)(de)(de)(de)(de)(de)(de)一個孤零(ling)零(ling)的(de)(de)(de)(de)(de)(de)(de)碎片上”，必(bi)然(ran)造(zao)成人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)(de)分(fen)(fen)裂(lie)(lie)。席(xi)勒(le)認為(wei)，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)既受來自(zi)(zi)(zi)(zi)“感(gan)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)沖(chong)(chong)動(dong)(dong)(dong)”，即來自(zi)(zi)(zi)(zi)自(zi)(zi)(zi)(zi)然(ran)必(bi)然(ran)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)方(fang)面(mian)強加給人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)的(de)(de)(de)(de)(de)(de)(de)物(wu)質(zhi)(zhi)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)(de)限(xian)制，也受來自(zi)(zi)(zi)(zi)“理性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)沖(chong)(chong)動(dong)(dong)(dong)（形式沖(chong)(chong)動(dong)(dong)(dong)）”，即來自(zi)(zi)(zi)(zi)精(jing)神必(bi)然(ran)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)方(fang)面(mian)強加給人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)的(de)(de)(de)(de)(de)(de)(de)意志性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)(de)限(xian)制。從而造(zao)成了人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)(de)分(fen)(fen)裂(lie)(lie)。要使分(fen)(fen)裂(lie)(lie)的(de)(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)得以復歸，“在(zai)經驗中(zhong)(zhong)(zhong)解(jie)決政治問(wen)題(ti)，就必(bi)須通(tong)過(guo)(guo)審(shen)美(mei)(mei)的(de)(de)(de)(de)(de)(de)(de)途(tu)徑，因為(wei)正是通(tong)過(guo)(guo)美(mei)(mei)，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)們(men)才可能(neng)(neng)達到(dao)自(zi)(zi)(zi)(zi)由”。暴力革(ge)命(ming)和(he)國家政權解(jie)決不了人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)分(fen)(fen)裂(lie)(lie)問(wen)題(ti)。完善的(de)(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)應該是感(gan)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)沖(chong)(chong)動(dong)(dong)(dong)和(he)形式沖(chong)(chong)動(dong)(dong)(dong)二(er)者(zhe)(zhe)(zhe)的(de)(de)(de)(de)(de)(de)(de)和(he)諧統一，只(zhi)有(you)(you)通(tong)過(guo)(guo)“第(di)三(san)沖(chong)(chong)動(dong)(dong)(dong)”（即游(you)戲(xi)沖(chong)(chong)動(dong)(dong)(dong)）為(wei)中(zhong)(zhong)(zhong)介，才能(neng)(neng)實現(xian)之。原因之一是，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)只(zhi)有(you)(you)在(zai)感(gan)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)沖(chong)(chong)動(dong)(dong)(dong)與(yu)(yu)形式沖(chong)(chong)動(dong)(dong)(dong)和(he)諧統一的(de)(de)(de)(de)(de)(de)(de)游(you)戲(xi)沖(chong)(chong)動(dong)(dong)(dong)，即在(zai)審(shen)美(mei)(mei)境界(jie)中(zhong)(zhong)(zhong)，才能(neng)(neng)實現(xian)感(gan)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)與(yu)(yu)理性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)，物(wu)質(zhi)(zhi)與(yu)(yu)精(jing)神，客觀(guan)(guan)與(yu)(yu)主觀(guan)(guan)，受動(dong)(dong)(dong)與(yu)(yu)自(zi)(zi)(zi)(zi)由的(de)(de)(de)(de)(de)(de)(de)統一，成為(wei)具有(you)(you)完善人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)格的(de)(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)；其二(er)，感(gan)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)只(zhi)有(you)(you)通(tong)過(guo)(guo)審(shen)美(mei)(mei)狀態才能(neng)(neng)進入道(dao)德(de)狀態，成為(wei)理性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)，美(mei)(mei)是人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)的(de)(de)(de)(de)(de)(de)(de)第(di)二(er)創造(zao)者(zhe)(zhe)(zhe)；其三(san)，自(zi)(zi)(zi)(zi)然(ran)的(de)(de)(de)(de)(de)(de)(de)片面(mian)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)和(he)全面(mian)立法的(de)(de)(de)(de)(de)(de)(de)理性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)(de)限(xian)制，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)被剝奪了人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)(de)自(zi)(zi)(zi)(zi)由，只(zhi)有(you)(you)在(zai)審(shen)美(mei)(mei)狀態中(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)才能(neng)(neng)擺(bai)脫任何限(xian)制，使失(shi)落(luo)的(de)(de)(de)(de)(de)(de)(de)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)得以復歸。書中(zhong)(zhong)(zhong)還討論了不同性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)質(zhi)(zhi)的(de)(de)(de)(de)(de)(de)(de)美(mei)(mei)，即存在(zai)著溶煉性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)(de)美(mei)(mei)和(he)振奮性(xing)(xing)(xing)(xing)(xing)(xing)(xing)(xing)的(de)(de)(de)(de)(de)(de)(de)美(mei)(mei)，前(qian)者(zhe)(zhe)(zhe)使人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)松(song)弛，后者(zhe)(zhe)(zhe)使人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)緊張。

書中最(zui)后討論了游戲(xi)的意義和最(zui)高(gao)社會理想(xiang)。認為審美游戲(xi)到了高(gao)級(ji)階段，美本(ben)身(shen)就(jiu)成為人追(zhui)求(qiu)的對象(xiang)，這時就(jiu)會建立起(qi)審美外(wai)觀的王國，但它“只能在少(shao)數出眾的人當(dang)中找到。”

該書中關于人性的自我分(fen)裂，關于游戲(xi)沖動和(he)審(shen)美(mei)游戲(xi)的觀點對后來的藝術理論和(he)美(mei)學影響(xiang)深遠。

作者介紹

弗里(li)(li)德(de)里(li)(li)希·席(xi)勒(le)，德(de)國18世(shi)紀著名詩人、作(zuo)家、哲學(xue)家、歷史學(xue)家和劇(ju)作(zuo)家，德(de)國啟(qi)蒙(meng)文學(xue)的代表人物之(zhi)一。