摘要
蔡元培提出“美育代宗教”并非出于单纯的学理思考,其中也包含国民性批判的时代话语。他有感于国人执着于私利,借法兰西“优美”的民族性审视中国,试图以美育改造国民性。1916年蔡元培反对孔教为国教,是“美育代宗教”提出的另一背景,“美育”同时指向儒家礼乐文化,“非孔教”仍是为了批判国民性。蔡元培的美育论述倡导舍己为群、从容超脱的精神,此二种倾向的平衡构成蔡元培理想中的国民性格,为中国近现代国民性改造提供了世界化与中庸化的模式。
The proposal of“Substituting Aesthetic Education for Religion”by Cai Yuanpei is not a simple theoretical thought,but includes the discourse of the era and the criticism of national character.Feeling that the Chinese people were clinging to self-interest,Cai looked at China through the“beautiful”national character of France so as to transform the national character with aesthetic education.In 1916,Cai showed his opposition to taking Confucianism as a national religion,which is another background for the proposal of“Substituting Aesthetic Education for Religion”.Also,aesthetic education points to Confucian ritual-music culture.Still,“non-Confucianism”is to criticize the national character.In the discourse on aesthetic education,Cai advocates the spirit of self-sacrifice for the group and calm detachment.Later,the balance of these two tendencies defines his ideal national character,which serves as a cosmopolitan and moderate model for the evolution of Chinese national character in modern times.
作者
李今
陈雨泓
LI Jin;CHEN Yu-hong(School of Liberal Arts,Renmin University of China,Beijing 100872,China)
出处
《烟台大学学报（哲学社会科学版）》
CSSCI
2022年第3期48-57,共10页
Journal of Yantai University(Philosophy and Social Science Edition)
基金
国家社科基金重大项目“汉译文学编年考录及数据库建设(1896-1949)”(14ZDB078)。
关键词
蔡元培
美育代宗教
非宗教
国民性
文化实践
Cai Yuanpei
substituting aesthetic education for religion
non-religion
national character
the cultural
