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  3. Two related paradoxes also emerge from the same basic conception of the aes

Two related paradoxes also emerge from the same basic conception of the aes

游客2023-09-08  41
问题      Two related paradoxes also emerge from the same basic conception of the aesthetic experience. The first was given extended consideration by Hegel, who argued roughly as follows: our sensuous attention and that gives to the work of art its peculiar individuality. Because it addresses itself to our sensory appreciation, the work of art is essentially concrete, to be understood by an act of perception rather than by a process of discursive thought.
     At the same time, our understanding of the work of art is in part intellectual; we seek in it a conceptual content, which it presents to us in the form of an idea. One purpose of critical interpretation is to expound this idea in discursive form—to give the equivalent of the content of the work of art in another, nonsensuous idiom. But criticism can never succeed in this task, for, by separating the content from the particular form, it abolishes its individuality. The content presented then ceases to be the exact content of that work of art. In losing its individuality, the content loses its aesthetic reality; it thus ceases to be a reason for attending to the particular work and that first attracted our critical attention. It cannot be this that we saw in the original work and that explained its power over us.
     For this content, displayed in the discursive idiom of the critical intellect, is no more than a husk, a discarded relic of a meaning that eluded us in the act of seizing it. If the content is to be the true object of aesthetic interest, it must remain wedded to its individuality: it cannot be detached from its "sensuous embodiment" without being detached from itself. Content is, therefore, inseparable from form and form in turn inseparable from content. (It is the form that it is only by virtue of the content that it embodies.)
     Hegel’s argument is the archetype of many, all aimed at showing that it is both necessary to distinguish form from content and also impossible to do so. This paradox may be resolved by rejecting either of its premises, but, as with Kant’s antinomy, neither premise seems dispensable. To suppose that content and form are inseparable is, in effect, to dismiss both ideas as illusory, since no two works of art can then share either a content or a form—the form being definitive of each work’s individuality.
     In this case, no one could ever justify his interest in a work of art by reference to its meaning. The intensity of aesthetic interest becomes a puzzling, and ultimately inexplicable, feature of our mental life. If, on the other hand, we insist that content and form are separable, we shall never be able to find, through a study of content, the reason for attending to the particular work of art that intrigues us. Every work of art stands proxy for its paraphrase. An impassable gap then opens between aesthetic experience and its ground, and the claim that aesthetic experience is intrinsically valuable is thrown in doubt.  [br] Which of the following is NOT what Hegel believed?
选项 A、The content and form of the work of art cannot be separated from each other.
B、The content of the work of art is always the true object of aesthetic interest.
C、The content presented without any individuality is not the content of the work of art.
D、The content understood by means of a process of discursive thought is no more than a husk.
答案 B
解析 综合判断题 。通过全文阅读，可以看出黑格尔的观点包括：艺术作品就本质而言是实在有形的，并具有独特性，其内容与形式不可分离；对作品的理解是认知的过程，而不是推敲思索。B “美学兴趣的真实目标是艺术作品的内容”与文章最后一段第一句“没有人可以通过文章的意义来证明自l己对文章感兴趣”意思相悖，故为正确答案。
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