摘要
先秦道家美学人格论转变为魏晋道教“神仙”美学思想，其间最具代表性的文献是《老子河上公章句》和《老子想尔注》，它们在人（仙）格美的内在与外在、凡人仙人人格对比、神仙审美心理、道家道教人格修炼与艺术美之关系等四个方面，展示了道教美学人格思想的嬗变过程，再次证明了先秦道家美学思想与后世道教美学思想之间的亲缘关系，也证明道教美学思想丰富的民族文化底蕴。
The change from personality beauty in philosophical Taoism in Pre-Qin to immortality beauty in religious Taoism in Wei and Jin Dynasties, was exhibited most representatively in He Shang Gong's Commentary to Lao Zi and Xiang Er's Commentary to Lao Zi. They exhibited the change in Taoist aesthetic personality in four aspects: the interior and exterior of personality beauty, contrast between mortal and immortal personality, immortal aesthetic psychology and relationship between Taoist personality practice and artistic beauty. Thus they proved the affinity between the aesthetics of philosophical Taoism in Pre- Chin and the aesthetics of the later religious Taoism, as well as the latter's deep cultural background.
出处
《宗教学研究》
CSSCI
2000年第2期30-35,共6页
Religious Studies
关键词
道教
人格美
思想
Religious Taoism, personality beauty , thought
