Paper Keywords: "Autumn Mountain Map" Benjamin's light rhyme abstract: Akutagawa Ryunosuke's short story "Autumn Mountain Map" actually reflects his poetic thoughts, this paper adopts Benjamin? Guang Yun? Theoretical interpretation of Akutagawa Ryunosuke's nostalgia and yearning for classical art, which is indifferent to tranquility and advocates nature, and the increasing number of art caused by the modernization of Japanese art in the early 20th century. Craft? Dissatisfaction and confusion.
1927, Akutagawa, 35? Distant uneasiness? I stopped the flow of life. Akutagawa Ryunosuke's untimely death is inseparable from his disappointment with the changes in Japan at that time. In fact, as early as 1920, Ryunosuke Akutagawa revealed his anxiety and confusion about the gradual decline of the beauty of classical art in modern Japanese society in his short story Autumn Mountain Map. Coincidentally, Akutagawa's artistic confusion has also been keenly captured by a western scholar, who is Walter, the representative of Frankfurt School. Benjamin. What is the difference between Akutagawa and classical art in today's society? Guang Yun? When he was no longer in pain, Benjamin sang praises for the new technological revolution in the art field.
First, the authenticity of works of art.
"Autumn Mountain Map" is developed by Wang Zhao, a famous painter in the early Qing Dynasty, and describes a magical event in Yun Ge's painting world. According to Gu, Wang Shimin (named Xunzi, the first heavy smoker) went to Runzhou to see Dong Qichang's calligraphy? Yuanji four people? Huang Chuanshi's famous painting "Autumn Mountain Map" was immediately moved by the emptiness of the picture, and several requests for Zhang to sell "Autumn Mountain Map" were rejected. Fifty years later, Wang Shigu was lucky enough to see the charm of Autumn Mountain Map in Wang Mansion. However, the painting in front of him is quite different from that described by Wang Shimin. At the same time, Wang Shimin, who came to admire the paintings again, also had doubts, and could not help wondering whether the experience 50 years ago was an illusion. "Autumn Mountain Map" is based on Yun Ge's "The Story of Autumn Mountain Map" included in the first volume of "Integration of Oriental Painting Theory" edited by Gang Shou, and the original text is attached to Yunge's painting theory "Ou Xiang Guan Hua Postscript". Yoshida Yoshida, a famous Japanese critic, believes that Autumn Mountain Map expresses Akutagawa's artistic view and even his outlook on life.
Yoshida's point of view shows the extremely important position of Akiyama map in Akutagawa's artistic thought. More specifically, the Autumn Mountain Map vividly reflects Ryunosuke Akutagawa's confused and contradictory attitude towards Japan's modern transformation, and its most prominent feature lies in the authenticity of the work, that is, what Benjamin said? Guang Yun? Memories of things.
At the end of Yun Ge's original The Story of Autumn Mountain Map, it is suggested that Wang Fu's Autumn Mountain Map is a fake, so Yan Keweng's attitude when looking at the painting is reasonable. However, Ryunosuke Akutagawa is not sure about the authenticity of this painting in his story. As a painting circle in Qing Dynasty? Four kings? The first Wang Shigu should know the authenticity of Huang Yifeng's works at a glance with his eyesight. In addition, he can't see any flaws in techniques such as brushwork, color setting and ink use. What do you think? Obviously, there is no doubt that it is genuine? Then the "autumn mountain map" in front of you is probably the real thing. Moreover, the following audiences were all masters of calligraphy and painting at that time, especially Wang Shimin, who studied under Huang Yifeng, and knew Da Chi's brushwork very well. He is also hesitant about painting, and there is no conclusion. It can be seen that Akutagawa seems to be emphasizing that "Autumn Mountain Map" is no different from the original. But it's not that simple. Since it is the same work, why do these masters feel that something is wrong? What is wrong with this place? What did Benjamin call it? Guang Yun? Theoretically, it seems that the answer can be found. Benjamin believes that although the transformation of artistic works is unlikely to threaten the components of art, the transformation of artistic works will lose the directness of artistic works anyway. What works of art wither in the era of reproduction is the charm of works of art, and Wang Shimin will look at paintings 50 years later. If it is the original, he will recognize it at a glance, but who is he? Full of doubts, I can't help wondering if the experience 50 years ago was an illusion. ? In fact, Akutagawa has always been interested in the works here? Truth? Question. Wang Shigu wrote when he was confused:? However, this "Autumn Mountain Map" and the "Autumn Mountain Map" that Yan Keweng saw in Zhangjia were not written by the same Huang Yifeng. Compared with that, this is probably Huang Yifeng, who is full of misdeeds. ? From where? Different handwriting? Understand? Compared with the next product? The conclusion shows that the authenticity of a work of art is related to its true value. This seems to imply that the "Autumn Mountain Map" fifty years later is not the original, but a copy of reality. Although these replicas are so lifelike that even the masters Rainbow Shigu and Wang Shimin can't find any technical defects, in Benjamin's words, their artistic intuition is right? Guang Yun? Grasp, but doubt. In the book "Works of Art in the Age of Mechanical Reproduction", Benjamin discusses the authenticity of the works like this:
Even in the most perfect artistic reproduction, there will be a lack of an ingredient; The directness of a work of art means its uniqueness in the place where it appears. But it is based on this uniqueness that the existence process of works of art is subject to history. This includes not only the changes in the structure of works of art caused by time inheritance, but also the changes that different possession relationships may bring to works of art.
Benjamin emphasized that the unique charm of traditional art lies in its authenticity limited by time and space, which is abandoned by modern art. Akutagawa to Japanese literature? De-rhyme? The modernization turn is facing profound resistance. Therefore, in "Autumn Mountain Map", he put the authenticity of artistic works in the first place of artistic appreciation.
Second, worship value and display value.
Benjamin believes that another important change in the era of mechanical reproduction of works of art is that the service function and value are different. Works of art are no longer based on etiquette, but on new etiquette. The difference between these two functions is described by Benjamin as worship value and display value. The value of worship requires people to hide works of art, but due to the development of mechanical reproduction technology of works of art, works of art are gradually liberated from the dependence on religious etiquette, and their displayability has been enhanced as never before. At the same time, artistic acceptance has changed from concentration to distraction of showing value.
Similarly, in Autumn Mountain Map, Akutagawa compares the difference between religious etiquette and the political function of art through vivid description. There are only 4,000 words in "Autumn Mountain Map", and Akutagawa's painstaking efforts lie in the different circumstances of this painting before and after 50 years. The first is the different storage locations of paintings. Fifty years ago, Zhang Jia, where Yan Keweng went, was a remote and desolate place: although the house was big, it looked desolate. The walls are covered with vines, and the yard is covered with long grass. Groups of chickens and ducks are curious to see their guests. ? Chickens and ducks are curious about visitors, which shows that visitors from the Zhang family are really rare. Zhang hung the picture above the hall. Bare walls? There is only one painting hanging, which shows that this painting has a high position in the owner's mind. What about the owner? Every time I look at this picture, I feel like I'm dreaming with my eyes open. ? The etiquette function of painting has been truly reflected in Zhang. And what about the Wangs fifty years later? Noble family? Contrary to the desolation of the Zhang family, what is in the yard of the latter? Do peonies bloom at the edge of the jade fence? The prosperity of the scene. When Zhang's grandson gave the painting to Wang, did Wang return it? Give a singer at home, play music, hold a banquet, and hold a grand banquet as a gift to her daughter. ? For Wang, painting has become the capital to show off and show off.
Secondly, the owner of the painting has different attitudes towards the work. Fifty years ago, when Wang first saw the Autumn Mountain Map, when its owner introduced his evaluation of the painting? She blushed like a girl, then smiled shyly at the picture on the wall and said, in fact, every time I look at this picture, I always feel like I am dreaming. Yes, the autumn scenery is beautiful, but is this beauty unique to me? When others see it, they may think it is just an ordinary painting. I don't know why, but I always doubted it. This may be my confusion. Perhaps among all the paintings in the world, there must be a reason why this painting is so beautiful. Anyway, I've always felt that way, and I'm relieved to hear your compliment today. ? In the face of "Autumn Mountain Map", does the owner actually look like it? A shy girl? When you look at the painting? Timid? Yes, he is always worried that his admiration for painting will not be recognized by others, which shows that he cherishes and worships painting, and even reaches the level of obsession. This is exactly what Benjamin said about the value of worship. But the later owner of this painting, Wang, noticed the pastime that showed the value of this painting. Painting is just a demonstration of political function for him. He usually doesn't hang pictures, but only shows them off when he has guests. What he cares about is not the beauty of the painting, but the glory and self-satisfaction of the painting. Painting was instrumentalized in the process of his re-creation and vanity satisfaction. The two opposing artistic acceptance attitudes described by Benjamin are exactly the same as Akutagawa's novels: the person who is absorbed in the artistic works sinks into the works, and he enters the works, just like a legendary China painter looking at his masterpiece; On the contrary, entertaining the public is detached from works of art and immersed in self.
Third, the eternal value: Akutagawa's confusion
Benjamin believes that ancient Greek products are required to be eternal because they are technically unrepeatable. Starting from their technical situation, the Greeks created eternal value in art, but sculpture is the most irreversible art standing at the peak of art, so the decline of sculpture art is self-evident in the era of art assembly, and the irreversibility of Chinese painting is even worse than sculpture. Then in the era of technological reproduction, Chinese painting will inevitably encounter the same fate as Greek sculpture. Similarly, Akutagawa's metaphor in Autumn Mountain Map is actually a reflection on the fate of classical art in modern times. In the story, "Autumn Mountain Map" symbolizes the classical art represented by Chinese painting, and the back owner of this painting, Wang, represents the public in modern art consumption. Akutagawa realized the weakness of classical art in modern society by comparing the different experiences of Autumn Mountain Map in modern society. At the same time, I have been attached to the pure land of classical art, so I have to send it out helplessly? Isn't that wonderful picture and "Autumn Mountain Map" in my heart? Even if there is no "Autumn Mountain Map", what are the regrets? Such a lament. This is not only Akutagawa's sigh about the gradual decline of traditional classical art caused by Japan's blind turn to the west at that time, but also his own expression of the eternal ideal of classical art.
In fact, Akutagawa's confusion about artistic ideals is related to the modernization trend of Japanese culture. 1868 After the Meiji Restoration, Japan vigorously promoted modernization, and the Japanese cultural and artistic circles rushed into the embrace of the West and welcomed Western Europe with an open attitude. At that time, the naturalism prevailing in the west had a far-reaching influence on Japan, and traditional literature was relegated to the bottom. Although Akutagawa studied English literature, he was immersed in China's classical literature since he was a child, and it was always difficult for him to accept Japanese literature? Leave Asia for Europe? . 1920, Akutagawa has become the center of the literary world. Shouling Yu Zi? Akutagawa said in a letter to a friend in March of the same year: Shouling Yu Zi was named after Han Feizi. He was willing to learn from Handan, but he forgot the steps of guarding the mausoleum and had to climb back. I didn't learn the western ocean myself and forgot the eastern ocean, just like Yu Zi in Shouling. Shouling Yu Yu? Figures reveal the writer's strong idea of abandoning superficial western culture and returning to eastern culture. In another novel, The Swamp, Akutagawa clearly reflected his desire for art:
I stared at this painting "The Swamp" very seriously: on this small canvas, I once again saw the image of an artist who suffered from terrible anxiety and anxiety. However, I heard that he seems crazy, because he can't draw as he pleases, which is desirable.
Akutagawa's appreciation of painting comes from his inability to paint freely? An artist's painful image? Compassion. For the sake of artistic ideals, Akutagawa himself did not suffer? Burnout and anxiety? What about torture? In hell change, the painter Liang Xiuwei sacrificed his daughter and his own life for art. Only after suffering a lot in art can he create it.
Akutagawa Ryunosuke 192 1 traveled more than half of China from March to July, and then published Travel Notes of China. In this travel book, what we see is not the introduction of ordinary landscape figures, but the pessimistic disappointment of China, which is backward and ugly everywhere. In Akutagawa's eyes, who regards Sinology as the root of Japanese traditional literature, China is the destination of his artistic ideal, but in front of him, China is very different from his imaginary China, so the disappointment he expressed in his travel notes is actually a lament for the destruction of his ideal classical art paradise. Classical art has been submerged in the tide of modernization in increasingly westernized Japan, and its birthplace, China, has also been devastated by war and backwardness. So when visiting Suzhou, Akutagawa wrote:? The Confucian Temple was rebuilt in Meiji seven years. It is said that it was built by Fan Zhongyan, a famous minister in the Song Dynasty, and it is the first Confucian temple in the south of the Yangtze River. Isn't the desolation of this temple a symbol of the desolation of China? But for me from afar, it is precisely because of this desolation that I have a poetic interest in nostalgia. ? Chinese painting is a manifestation of China's classical art. When was Akutagawa published? I don't love China anymore. Even if I want to love her, I can't love her. ? This kind of emotion is also the time when his own artistic ideal encounters setbacks. When artistic ideal and reality were difficult to reconcile, he chose art like painter Liang Xiu and gave up his life.
When art encounters the process of modernization, Benjamin advocates modern technology, while Akutagawa Ryunosuke advocates classical art? Guang Yun? . This disagreement has not been resolved so far. Even in Eagleton, a contemporary West Malaysian scholar who regards literature and art as commodities, he did not ignore the production and expression of literature and art as ideology, and opposed the transformation of art production theory into? Craft? . Can Akutagawa's aesthetic confusion expressed in Autumn Mountain Map also prove what Marx said? Production is hostile to some spiritual production departments. ? This proposition. Then the present significance of Akutagawa Ryunosuke's Autumn Mountain Map is not only to explain Akutagawa's aesthetic thought, but also to make literature and art more and more important to our society today. Craft? Reality provides some reflection significance.
Precautions:
[1] Ryunosuke Akutagawa of Yoshida 2, Sakura & Maple Society, 198 1 year.
[2] Walter? Benjamin's Works of Art in the Reproduction Age, Wesley Wang, Jiangsu People's Publishing House, p.51.
[3] Akutagawa Ryunosuke's Travels of China, translated by Chen Shengbao and Zhang Qingping, Beijing Publishing House Publishing Group, Beijing October Literature and Art Publishing House.
[4] Zhu Liyuan, editor-in-chief of Contemporary Western Literary Theory, East China Normal University Press 1997, p. 194.
[5] For a detailed discussion, see "Lu Xiaoguang's Thoughts on Marx's Hostility of Capitalist Production to Some Spiritual Production Departments", Journal of East China Normal University (Philosophy Edition), No.9, 2003.
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