思考藝術與體驗作品

Thinking Art and Experiencing Artworks

10.7065/MRPC.200512.0031

薛佛(Jean-Marie Schaeffer)；劉千美(Johanna Liu)

現代主義 ； 藝術自主性 ； 當代藝術 ； 美感經驗 ； 互動性 ； Modernism ； Autonomy of Art ； Contemporary Art ； Aesthetic Experience ； Interaction

哲學與文化

32卷12期（2005 / 12 / 01）

31 - 46

繁體中文

本文試圖把藝術理解為一種社會活動，並據此釐清藝術與人之生活間的建構關係。本論述集中於三項議題：創作藝術品、體驗藝術品、以及介乎藝術之創作與接受間的生活形式，尤其著重於從現代主義過渡到當代藝術的討論。本文首先區辨，把藝術定義為一種創作模式，和現代主義對創作模式的特殊詮釋，兩者之間的差異。現代主義的詮釋論點在於強調藝術的自主性，同時亦在於它對一般生活所採取的可爭議的態度。從現代主義過渡到當代藝術的階段，這種詮釋論調，雖然轉眼迅速喪失其藝術實踐的基礎，但卻依然夾纏著我們的藝術理論。為使藝術理論切題於當代藝術，就必須重新界定藝術與日常生活之間的關係。當今的藝術由於大量以實在界作為創作媒材、或創作對象，其本身已然介入實在界，成為其中不可或缺的部份了。這種轉變在藝術的社會功能上所造成的一個後果是，美感經驗再度復甦，成為體驗藝術作品的獨特模式。本文同時亦將分析美感經驗的建構性特質。本文作者強調藝術作品的美感體驗並不背離真實人生，因為建立與現實界的認知關係，和追尋認知行動所引發之「感性－智性」的滿足，是人關涉現實(reality)的兩種基本法門。

This paper tries to understand the constitutive relationship between art as a social activity and human life. It focuses on three points: the making of artworks, the experiencing of artworks and the form of life which mediates between creation and reception. My paper is interested more specifically in the transition from modernism to contemporary art. First Ⅰ try to distinguish between the general constraints defining art as a way of making and the specific interpretation of this way of making by modernism. The modernist interpretation stressed the autonomy of art and, at the same time, its polemic attitude towards common life. During the transition from modernism to contemporary art this interpretation rapidly lost ground in artistic practice but it still haunts much of our theories. To render them relevant to contemporary art we have to redefine the relationship between art and everyday life: art is nowadays itself a part of the reality it uses as its material or object. One of the consequences of this shift in the social functioning of art is the rediscovery of aesthetic experience as a privileged way of experiencing artworks. My paper ends by a tentative analysis of the constitutive properties of aesthetic experience. Ⅰ try to show that when art is experienced aesthetically it is not cut off from real life because the cognitive relationship and the search of a sensible-intellectual satisfaction elicited by this cognitive activity are two basic ways for human beings to relate to reality.

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