空寂的悲凉_从日本禅文化的特点看日本日用陶瓷之美
发布时间:2024-11-06
发布时间:2024-11-06
从日本禅文化的特点看日本日用陶瓷之美
南京艺术学院学报JOURNAL OF NANJING ARTS INSTITUTE美术与设计版美学与艺术学研究
空寂的悲凉
——从日本禅文化的特点看日本日用陶瓷之美
张亚林(景德镇陶瓷学院,江西 景德镇 333001)
[摘 要]日本禅文化和中国禅文化相比起来,虽然自然随性却稍显放逸,虽然朴质本原却过于枯淡,虽然纯真多情却略为纤细,虽然空寂闲淡却流露悲凉。而这一切也在日本的日用陶瓷中得到了体现,呈现出日本日用陶瓷的独特之美。[关键词]日本;禅文化;日用陶瓷;美感
[中图分类号]J527 [文献标识码]A [文章编号]1008-9675(2008)02-0108-05
所谓禅文化,有两层意思:一层是对禅宗一派所形成的思想、生活习惯、生活方式的总称,如丛林制度;第二层是指在禅的思想影响下的各种文学、艺术和风俗等的总称,如禅诗、禅画和禅茶等。
碟、盘、碗等。从制作工艺上来分又可以分手工制和机器
制两类。
由于日本的禅宗疏于戒律,因此日本禅宗比中国禅宗更加世俗化,所以在日本,禅文化更能融入实用艺术之中。在日本的日用陶瓷设计领域中,我们可以很容易看到这类受日本禅文化影响的作品。
一、日本的禅文化
日本禅与中国禅在表面上似乎一样乐于自然、平和随意、空寂闲淡,但却有着根本上的区别——日本禅宗不持戒。导致这一特点的因素主要源于日本的“物哀”审美文化和武士道文化。
“物哀”是日本式审美文化的一种专用名词,即是对事物的悲哀之情。日本人的潜意识里不相信永恒,以忧郁而敏感的心灵去看待万事万物,日本民众共有的这种审美心理使得他们迅速接受了禅的无常观和空观,但因为他们不相信永恒,忽视持戒,不愿意、也不可能把精力更多的投入到挖掘深稳心灵的地基的工程中。所以,日本禅宗自然会忽略戒律。
此外,禅宗的修炼方式在很多地方和武士道有着共鸣。但是武士参禅,多取禅的世俗性,现实性,呈现心灵上的自由性和实现人生终极目标的直截了当性。由于武士阶层不能做到戒杀戒酒,所以禅宗传到日本的时候,便逐渐丧失了持戒这一要求。
综上所述,表面上,日本禅文化和中国禅文化一样崇尚自然简朴、随性闲适,幽玄静谧,但在本质上却有根本的不同。日本禅宗没有“清规”,不持“戒律”,所以,我们在日本禅文化的艺术作品里,既可以领会到自然真率、空寂幽玄的情感,又可以略略感到一种颓废悲哀、虚无放逸的凄凉之美。
图3
1.随性自然又放逸的美
所谓“随性自然”,是说从材质上、造型上以及装饰上能够体现出禅宗的“一花开五叶,结果自然成”的不刻意追求却能达到最高境界的观念。所谓“放逸”,是说在创作的过程中即兴性强,娱乐性强,不拘小节。体现了人性世俗化的一面。这种作品有的显得很有韵味,有的却也显得粗淡无味。
如图1、图2、图3,其材质是粗糙自然的陶土,在制作过程中随意的拉坯成型或泥板成型,在干燥过程中对形体没有做多余的修坯,努力保持其自然成型的状态。在装饰上也是用铁锈花之类的自然朴实的釉料做简单装饰,构图简练,挥洒自如的书法式用笔,弄色釉如舞丹青,随性喷洒或绘制,以没骨花鸟画般的大写意技巧,表现了大自然蓬勃的生命力和艺术家独特的个性感受,其随意性大过精心的布局安排。从其作品中我们可以看到自然天成的创作韵味,也可以感觉到艺术家风流散漫,人生如戏的性格。
二、日用陶瓷设计中自然、枯淡之美
日用陶瓷是指供日常生活使用的陶瓷制品,如杯、
2.朴质本原又枯淡的美
所谓“朴质本原”,是指陶瓷作品的装饰和造型都不华丽精致,但却可以给人一种朴实无华,洗却铅尘的脱俗
之美。
从禅文化的角度来看,是透过“无念、无相、无住”的修行法门,达到一种禅宗式的“净化”作用,自然呈现
清净的真如本性。并透过“不立文字”的扫相作用,扫除人造世界的虚妄性,回复天地自然的真实性。由于日本民族特有的“物哀”的审美心理,其对事对物总有一种枯寂
图1图2
淡泊的悲哀之情。所以,在他们的陶瓷作品里也体现出了
收稿日期:2007-12-25
作者简介:张亚林(1959- ),女,江西南昌人,景德镇陶瓷学院教授,硕士生导师,研究方向:中外陶瓷艺术比较。
从日本禅文化的特点看日本日用陶瓷之美
蓝色和青色的组合,柔和圆润的造型,腰部略略内缩,倒三角的底足精致而小巧,仿佛是一位青涩少女亭亭玉立。不过,两件作品都倾向一种柔和纤细之美。图6的造型上多曲线和柔和的带状,整体又是采用不对称的组合方式,装饰上密集的细线和小圆点体现了日本人敏感纤细的心理。而图7的造型是采用上大下小的倒三角形式,其尖
图4
图5
细的底足仿佛一碰既倒,配合朦胧柔和的装饰效果,充盈着纤细柔弱的气质。
2.空寂闲淡又悲凉的美
“空”是因为世事无常,“寂”是因为湮灭,“闲”是因为不执著,“淡”是因为解脱。《金刚经》中“一切有为法,
如梦幻泡影,如露亦如电,应做如是观”的偈子说的就是图6
图
7
“无常”论。在禅宗里,通过对无常的观照,从而进入“万这一既质朴又枯淡的审美文化。
法皆空,一切烦恼,寂灭清净”的境界。禅宗的这种认识如图4、图5的志野茶碗,无论从造型还是装饰上,我和日本传统的审美“物哀”相结合,便形成了一种“追求们可以看到其整体风格都呈现出一种“大巧若拙”的意不完整的美,体现不足的美的意识。”其实,这体现了日本味。因为其造型的“粗拙”,装饰的简洁,色泽的淡泊,我民族内心潜在着的灰心、无力、心中虚无、对事对物的们仿佛闻到了田野间枯木的气息,嗅到了山村里淡淡的泥悲观情绪。
土香味。
如图8的水罐,这个看艺术家们在其略显粗糙的胎土上施以纯粹的厚厚的似平凡的陶瓷器皿,器口长石釉,烧成后白如堆雪,有开片和点点蜂窝。底足和缩和器身上面出现残破的缺釉处露出赤色的窑红。器身画上简朴洗练的几笔,充分留口和裂痕,其朴质甚至单出空间,绝不显露描绘意识,充满清淡朴素的禅意,通过质调的造型和色泽几乎使人朴无华的造型和装饰传达出了一种枯寂淡泊的佗茶风韵。
觉得这就是一个破损掉了三、日用陶瓷设计中空寂、悲凉之美
的,随意摆放着的残次品。然而,日本陶艺的禅文化1.纯真多情又纤细的美
图8
正是体现在这种地方——
“多情乃佛子,慈悲既佛心”,所谓“纯真多情”即是追求器物的不完整性和残
说通过对“自性”的观照,使心灵洗却铅华,呈现清净的缺美。在“空”中可以看到无限,在“寂”中可以体验永真如本性后,以一颗“赤子之心”对世间的万事万物充满恒。其单调的造型和色泽在细看之下可以使人体会到一了真挚的悲怜情感。在中国禅宗里,由于持戒的功效,虽种悠然自得,不假修饰,不受拘束的生活情趣,强调了一种然有悲怜的情感,但却“外不着象,内不动心”。不像敏感含蓄内敛之美。残破的地方使人感到生命的无常和脆弱,多愁的日本民族,在“多情”的同时,也拥有樱花般纤细从而升起一种自我反省和珍惜的情感。进而使人的痛苦柔弱的性格。这在他们的陶瓷作品里自然而然的表现了得到解脱,由忧伤进入悠然,得到一种淡泊的美。
出来。
日本的日用陶瓷设计充分地体现了本民族的文化精如图6的组合餐具,不同于一般的机制日用陶瓷,这神内涵,呈现了其独特之美。设计者这种深入体味和发掘套餐具的造型并非是单一生硬的单型重复,而是用了幅度自身文化特质的意识值得我们学习和研究。所以,我们应和长短不同的各种曲线的多样组合,形成了丰富的视觉效该在吸收他国的优秀成果的同时强调自己的民族特色,避果。由于曲线的柔和,使得机制的产品充满了温柔的人情免盲目的照搬照抄,这样才能出现突破性的设计理念和优味。在用色上,使用了白色和天蓝色的配合,营造出一种秀的设计作品。
纯真洁净的气氛。又如图7的香熏罐,同样采用了纯净的
(责任编辑:
李立新)
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从日本禅文化的特点看日本日用陶瓷之美
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