On Heidegger's Ecological Aesthetics

As a new type of aesthetics which is born in the modern context, Ecological Aesthetics is also redemption aesthetics according to its inherent character, which is determined by its intrinsic theoretic character. While the traditional aesthetics is a subject-object dichotomy established on the basis of aesthetic meditation, ecological aesthetics is a non-subject-object dualism based on the participation aesthetics and intervention aesthetics. It deadened the isolation caused by the theoretic character of traditional aesthetics, founded aesthetics on human activities, standardized and regulated the activities of human existence. Because of its existence based on humanpractice, it will expand its own character of society in order to counter the double alienation in material and spiritual aspects of people in the modern context with aesthetic life, overcome and surpass the non-ecological human survival in the modern context, to achieve man's own ecological existence. And expand its nature of social criticism in this confrontation and surpassing。Both of them is united in the practical dimension of Ecological Aesthetics. In practice, people realize their social and natural unity, spiritual and physical unity, living and aesthetic unity, ecological aesthetics is aesthetic existence based on practice. It merges salvation into itself in the degradation and alienation of modern people. When we examine the ecological aesthetic thought of Heidegger in the view of ecological aesthetics,We think, with Heidegger's poetic dwelling as a focal point, that the ecological aesthetics is a realm ideology. It has a certain degree of rationality in bridging the division of people's soul and body in today's society. It embodies a spiritual salvation completed in self-transcendence, in which the existence and integrity of a harmonious and free humanity is achieved. This is a aesthetic state of life. However, when we make further questioning and reflection, we found that this form of ecological aesthetics deviated from the social nature of ecological aesthetics itself, resuled in the waning in its internal practical dimensions,and put itself into an awkward paradox.How to get out of this theoretical dilemma? I think we should go back to the Marxist ideas for help. Marxist argue transforming the material society through practical and physical force, to adjust the relationship between people and between man and nature. This point is mainly represented by the abortion of the capitalist relations of production based on private ownership in capitalist society. In the negation and transcendence of capitalist society, the naturalistic human nature is fully been occupied, and in this comprehensive occupancy the essential self-power is possessed, the aesthetics of selfhood and self-activity is been confirmed. This is a complete naturalism, and also a complete humanism, it is a real reconciliation between man and nature, man and society,man and man. It is on the base of their own practice, people achieve the transcendence of self-existence, achieve the transcendence of social existence, thereby achieve the unity of self and nature, the unity of self and society, and the unity of self and others, that is, transform the non-ecological state of human society according to the human scale on aesthetics, thus achieve the real poetic dwelling. It's the most important inspiration that Marxism gives us in the present age. This is also the exact essential meaning the ecological aesthetics shows to us in the context of modern capitalism.Therefore, this thesis develops the criticism of Heidegger from the following several aspects:The first chapter explained the basic meaning of Heidegger's thoughts on ecological aesthetics, and put up the idea of "poetic dwelling" as a focal point.The second chapter further explained and developed the internality and rationality of ecological aesthetics in the modern context.The third chapter mainly argued about the inner plight of Heidegger Ecological Aesthetics, which is the disappearance of the practical dimension and its consequence.The fourth chapter discussed how to get out of the plight, with those theories above as arguments.