摘要
刘向十分重视“修文”。“文”既是“质”的对立面 ,也是和“野”相对的一个范畴。和“质”相对的作为形式的“文”是刘向所反对的 ,他推崇的是和“野”相对的“文”,这一“文”有文明、文雅和美之意。“修文”是以“礼乐”来消除、淡化人的粗俗、野蛮的动物性 ,使人变得文明、文雅和美。这使他的礼乐教化思想和传统儒家有所不同。刘向修文的最终目的是道德教化 ,治国安邦。他对修文的重视 ,对礼乐的提倡 ,不是出于自由的审美情怀 ,而是出于伦理需要、政治目的 ,因此他的美育思想带有浓厚的。
Liu Xiang attached much importance to 'the cultivation of wen '. Wen can be understood not only as the opposition of zhi (naturalness), but also as the opposition of ye (uncivilizedness). The wen as the opposition of zhi was what Liu Xiang was opposed to and the wen as the opposition of ye was what he advocated. The wen in this sense means civilization, gracefulness and beauty. The purpose of cultivation of wen was to eliminate people's vulgarity and barbarity, so that they would become civilized, graceful and beautiful. So Liu's idea of enlightenment was different from that of the traditional Confucianism. The ultimate purpose of Liu's advocating wen was to enlighten people morally and to administer state affairs well and ensure national security. His idea of cultivation of wen and his advocating civilization did not come from the aesthetic need of freedom, but was politically oriented. Therefore, his theory of aesthetic education is strongly colored with narrow pragmatism.
出处
《广西师范大学学报（哲学社会科学版）》
2003年第4期9-13,共5页
Journal of Guangxi Normal University(Philosophy and Social Sciences Edition)
关键词
刘向
说苑
修文
礼乐
美育
治国安邦
Liu Xiang
Shuoyuan
cultivation of wen
aesthetic education
to minister state affairs well and ensure national security
