从认识论到本体论的跨越(下)——卢卡奇与李泽厚美学比较

中国和西方马克思主义美学都经历了从认识论向本体论的跨越。卢卡奇把社会存在当作马克思主义哲学本体，从这种本体论出发讨论了审美（艺术）特性，但他的本体论没有给自然留下应有的位置，因而没有对自然美，对美的感性本质做出合理的说明。李泽厚把他的本体论叫做人类学本体论，并把审美与艺术置于人类本体之上。但是有关“工具本体”与“心理本体”的二元设定，使它失去了内在的统一性，并最终导致了美与美学本身的解体。

On the Leap-over from Epistemology to Noumenon(Continued)--A Comparison Between the Aesthetics of Lukarche and That of Li Zehou

Both Chinese Marxist aesthetics and Western Marxist aesthetics underwent a leap-over from epistemology to noumenon.Lukarche considers social existence as Marxist philosophic noumenon and in the light of which,discusses the artistic features of aesthetics.However,he leaves no space for the nature and makes no account for the natural beauty and the perceptual essence of aesthetics.Li Zehou names his noumenon anthropologic noumenon and puts aesthetic and art above human noumenon.But his dual supposition of “too noumenon” and “psychologic noumenon” makes his theory lose its unitarianism and leads to the disintegration of beauty and aesthetics.