“淬厉其所本有而新之”——梁启超美学思想与儒家静坐养心法的谱系关联

从学术谱系上看，梁启超美学思想的发生，迥异于王国维、蔡元培等人，并非采补自西方近现代美学，而是出自其对清末以来儒家静坐养心法的不断淬沥：从1891年康有为《长兴学记》中的“慎独”与“主静”，到1897年《湖南时务学堂学约》中对静养法中“纵其心”途径的标举，再到1899年《惟心》篇中由“纵其心”途径而生的“心境论”或“境界说”，进而到1905年《德育鉴》以“主观”或“静观”作为对儒家静坐养心法的发明和“纵其心”途径的方法论提升，梁启超早期的美学思想萌芽不断生发，最终产生了其在20世纪20年代标举的“趣味主义”美学思想的主要内涵。这一谱系关联表明，梁氏高度强调道德与审美之间的连续性，一反康德的区分性传统，从而使其美学思想在中国现代美学家中具有鲜明的本土特色。

On Aesthetic Thoughts of Liang Qichao and Its Pedigree Relevancy with Confucian Approach of ＂Sit Still and Cultivate the Mind＂

From the perspective of the academic pedigree, the aesthetic thoughts of Liang Qichao, quite different from that of Wang Guowei and Cai Yuanpei, lies in the fact that it is inherited and developed from the Confucian approach of ＂sit still and cultivate the mind＂ since the end of the Qing Dynasty rather than that of contemporary aesthetics in the West. It gradually wit- nessed its ideological development from Kang Youwei＇s ＂morality guarding＂ and ＂quietness of mind＂ in Learning Records in Changxing in 1891, to the illustration of ＂indulging the mind＂ of ＂ silent cultivation＂ in Study Regulations in Hunan Shiwu School in 1897, to the ＂theory of mind＂ resulting from ＂indulging the mind＂ in All about Your Heart in 1899 and finally reached its peak of ＂silent observation＂ in Moral Education as a Mirror in 1905. Being the source of the Confucian approach of ＂sit still and cultivate the mind＂ and the methodological upgrading of ＂indulging the mind＂, Liang Qichao＇s early thoughts of aesthetics constitute the whole idea of ＂interestism＂ proposed in 1920s. The pedigree relevancy shows that Liang Qichao highly stresses on the continuity between morality and aesthetic appreciation and proposes against Kant＇s discriminative tradition, which distinguishes him with the most distinctive local feature in Chinese modern aesthetics.