1. Concept interpretation: the aesthetics of life

Individual existence is governed by the law of life. Human beings are distinct from animals in that they possess not only material life—the nature endowed by human beings—but also spiritual aspirations to discover the meaning of life. Break free from the confines of life, which is self-life. However, due to subjective and objective constraints, individuals' retrospective and exploration are limited to discrete degrees. As a result, individuals have become critical to the advancement and transcendence of material and spiritual life. The Chinese language and literature encapsulate the collective wisdom of all generations. While the pursuit of life wisdom is a universal goal of human advancement, aesthetic thoughts are also profound and appear to reflect one's personality's desire for harmonious perfection. Chinese and western scholars have described the view of life aesthetic independently, and they exhibit markedly different modes of thought.

Western life aesthetics is inextricably linked to binary thinking; they will be beyond and perfect life in individual life, the individual material life and spiritual spirit, the moral self-improvement and development connected to object world, they can only through the body this passive, indirect, implicit perception soul baptism, "so people can only be rolling in the mire of ignorance at best through the body of the soul prison indirectly perceive." ¹ In ancient Greece, scholars represented by Socrates consistently distinguished the body from the mind and gradually moved toward a dichotomous host-guest reckoning. Socrates believed that "knowledge is virtue" and that one can develop a good virtue by mastering various practical knowledge, but he did not believe that moral self-perfection was necessary for life to be transcendent. "We can acquire the wisdom we desire in our hearts only after we die, not during this life." ² That is, Socrates did not adhere to the fundamental characteristics of life. He placed the transcendence and perfection of his life outside his body, and it is only after his death that one can come infinitely close to the soul, that is, to life's wisdom and enjoyment of beauty.

In contrast to western aesthetics, Chinese aesthetics emphasizes the invention of the heart, the heart of life aesthetics, advocating through individual life insight into the heart and continuous improvement of the moral view toward the true, good, and beautiful, in order to gradually achieve the goal of the heart, natural clarity, and realizing the harmonious union of individual material and spiritual lives. As Lao Zi put it, "I have a great sickness because I have a body; and if I did not have a body, what mischief would I have?" "Putting this truth into himself, his virtue will be true and pure" "If you concentrate on accumulating merit and virtue for the benefit of the people, and if you have the people's support, there is no difficulty you cannot overcome", "Maintain good virtue and be as pure and natural as an infant." As Confucius famously stated, "The golden mean should be the highest standard of morality! However, humans have lacked this morality for far too long." He used the mean to distinguish between gentleman and villain, and thus Confucius's Confucian aesthetics promoted the view of "Cultivate and maintain a serious and respectful attitude" through "self-denial" to constantly improve self-practice in order to achieve the point of clarity. It is worth noting that, in contrast to western aesthetics, Chinese aesthetics about the meaning of life did not deny the importance of the basic function for improving the realm of life. as a reference, constantly improving their moral quality through the original heart, that is, Lao Zi's "Promote saints and enforce the rule of law." Mencius once stated, "Great people are childlike." Master Hui Neng stated that "originally, the self-nature is pure" and "one already possesses the result of perfection." It's worth noting that the path to discovering the meaning of life is open to all regardless of class or race. The aforementioned "from the son of heaven to the common people" is contingent upon one's cultivation. Since then, contemporary scholars have engaged in an endless debate about the concept of life aesthetics, with the most prominent voices being those of Feng Youlan, Wang Guowei, and Zhu Guangqian. Wang Guowei's "life consciousness," for example, is a critical component of his aesthetic thought. His own consideration of individual life is referred to as life consciousness. He categorizes consciousness in three ways: ontology consciousness, redemption consciousness, and ideal consciousness. The ontological consciousness of life is compelled by "desire" to act in an erroneous manner or sinks into a painful quagmire due to the insatiability of desire. The sense of redemption in life is this: how should humans save themselves when confronted with painful life circumstances? Wang Guowei believes that while aesthetic education can help explain the consciousness and value of life, suspend the pain of the present world, and save the present evil, aesthetic activities alone cannot fundamentally resolve the limitations of individual life and achieve true redemption. Wang Guowei proposed the ideal consciousness of life based on the first two views. While aesthetic activities cannot provide material freedom for humans, they can help to place their beautiful vision in context and provide a measure of spiritual liberation. Wang Guowei discovered art on the path to salvation and believes that the art world with its 'realm' is the habitat of suffering life. Life discovers the 'realm' in the 'artistic realm': in the 'realm,' the true emotions of life can exist and be expressed, and life regains its natural state and freedom. This truly exists in a state, where life and the outside world are inseparable. ³

In a nutshell, life aesthetics is an aesthetic order based on life, with aesthetic activities serving as the means to overcome life's limitations.

2. The correlation between life aesthetics and Chinese education

Chinese's core quality clearly states that students should be educated in four dimensions, namely language and application, thinking development and improvement, cultural understanding and inheritance, and aesthetic appreciation and creation, all of which serve as long-term foundations for students' lifelong learning and personalized development. Indeed, the requirement for Chinese teaching to implement the core quality is to restore students' initiative in learning by emphasizing student-centered consciousness, emphasizing the Chinese discipline's humanistic care, and affirming its critical value for cultivating students' complete personalities and awakening life consciousness. Simultaneously, the Chinese core literacy adheres to the overall view of teaching, requiring harmony between the four dimensions, but in the actual classroom, the majority of teachers insist on one-sided teaching, dividing the core literacy, and limiting the four-dimensional goal to a single dimension, severely impeding students' multifaceted development potential, resulting in students' comprehensive literacy gradually evolving into "exam-oriented literacy." At the same time, Chinese parents and teachers frequently use "obedience" as a yardstick for evaluating students' knowledge, ability, or quality, which contrasts sharply with the Jewish perspective on education. They have always cultivated their children on the basis of "questioning" and "thinking." We always rationalize students' various possibilities, which fundamentally violates students' psychological development rules and characteristics. Rousseau stated, "In all of man's functions, reason can be said to be a synthesis of other officials; consequently, it is slow and extremely difficult; but some people must use it to develop other functions!" Because a reasonable person is an excellent product of a good education，for this reason, people try to educate their children with reason! This is a classic case of putting the cart before the horse and using the results as a means to an end. If children truly comprehend rational education, there is no reason for them to receive it. ⁴ Thus, Chinese education should not devolve into a simple knowledge education, should not be confined to trivial knowledge details or knowledge structure, but should be based on fundamental knowledge and skills, should develop students' thinking ability, should improve students' culture, should stimulate students' aesthetic consciousness and ability, should guide students to experience as many phenomena as possible, and should inspire students with a calm, poetic, natural mentality to pursue the mean.

3. Implementation of middle school Chinese life aesthetics education suggestions

3.1. Discover the splendor of life by excavating textbook content and integrating it into the text materials.

There is an inseparable link between teaching and learning in China and the aesthetics of life. Take high school language textbooks as an example, most of their selections belong to classical works and involve aesthetic wisdom in various fields, such as the spiritual beauty described in In memory of Miss Liu Hezhen, the comedic artistic beauty expressed in Lost On Journey, the social and cultural beauty revealed in Li Sao, and the aesthetic wisdom highlighted in Moonlight of Lotus Pond. They embody the intellectual power of human civilization and the wisdom of life. However, most teachers do not recognize the aesthetic value of life selection in practice, and thus teachers must investigate the content of the teaching materials and increase the pertinence of life aesthetic education. For instance, Du Fu wrote in "Climbing", "The wind is urgent, the ape is howling, and the white birds fly back. Endless trees, not the Yangtze River rolling." Through the sorrowful apes, barren trees, high sky, and surging river, the sad and gorgeous fall scenery is described, as is a "climbing" through their own old years and the disintegration of country feelings. Simultaneously, the poet appreciates nature's sad beauty, regrets the majestic natural scenery, recognizes the smallness and powerlessness of individual life, falls in love with the landscape, and finds freedom from life in the poignant beauty of nature.

The editor creates the textbook in order to organize the text's content by theme, and the selected pieces with their vibrant aesthetics are dispersed throughout. As a result, teachers must thoroughly study the textbook's life aesthetic content and integrate it into their lessons. When appropriate, they can conduct special instruction from the perspective of life aesthetics, incorporating aesthetic content from many fields, or they can attempt to conduct teaching activities using the "1 + x" group text reading approaches. That is, via an in-depth interpretation and repeated attempts to activate the students' aesthetic vision domain, foster the aesthetic ability in order to further improve the students' aesthetic perspective on life.

3.2. Experiencing life's beauty—maximizing the classroom teaching effect and cultivating aesthetic interest.

As previously said, high school Chinese textbooks contain a wealth of life aesthetic materials, which are the resources that enable life aesthetic instruction to be implemented. As a result, we should emphasize the critical role of classroom instruction by combining text resources and enhancing the effectiveness of life aesthetic education. To begin, locate the appropriate entrance to elicit emotions. Literature is a lake, and emotion is its life. Without feeling, creation is pointless. Not only does emotion captivate readers, but it also has the power of enlightening both authors and readers. As we can not personally experience the story circumstance in each book, only the protagonist's personal feelings can resonate with us, thereby provoking our reflection on life. As a result, teachers should take the chance to sever the text's emotional core. For instance, when it comes to Li Yu's "Corn Poppy," teachers begin by recounting the life of a generation of emperor Li Yu. At this point, one can read from the music, attempting to immerse students in the country's pain and visualize the emperor weeping. "It is stated that when Emperor Taizong of the Ballad Dynasty saw Li Yu's "Corn Poppy," he became enraged and gave the poison to kill her; it is a timeless song. Please take a moment to admire Teresa Teng's corn poppy." This assists pupils in comprehending the poem and experiencing the emotion. The emotional entry point, of course, is not limited to the import link. Other links may also serve as a guide. Second, extinguish the imagination and engage the text in a spiritual discussion. Imagination is a mental process by which existing representations are processed and recreated. Once upon a time, Ye Shengtao stated: "Literary and artistic works are frequently not suitcases; they contain not only a portion of the so-called words, but also a portion of the string sounds. To comprehend it, we must use our imagination." ⁵ Senior school pupils have a high capacity for imagination, and they can learn anything they desire as long as the teacher gives "support." Third, a guide to "beauty reading" in order to locate the "beauty spot." The American reading style can be used in conjunction with Li Zehou's three aesthetic principles, which are pleasing to the eye, heart, meaning, and spiritual satisfaction. Through the initial reading, the detailed reading, and the subsequent rereading, you can develop an awareness of the situation, comprehend the language, sublimate emotion, and experience the aesthetic realm of text communication. Additionally, it is true to life and possesses a strong artistic sensibility. For high school pupils, the emotion and aesthetic conception of some selected essays may be lost on them. They are unfamiliar with the historical context, humanistic feelings, and social experience of great works, given the eras are so distant. Thus, only through embedding text emotive and aesthetic artistic conceptions in students' daily lives are we able to touch students' hearts, elicit emotional resonance, and elicit profound aesthetic feelings.

3.3. Express the beauty of life—carries out the ecological writing mode to enrich the aesthetic experience

Writing is a medium for conceptual output to be expressed. Writing instruction focuses on life activities such as aesthetic observation, aesthetic imagination, aesthetic experience, aesthetic perception, and aesthetic creativity. The writing process is not only about honing writing skills; it is also about discovering, experiencing, expressing, and creating beauty. Thus, teachers should integrate live aesthetic education into their writing instruction in order to enhance students' aesthetic experiences, stimulate students' aesthetic taste, and heighten students' feeling of aesthetic pleasure, and the best way to do so is through the ecological writing mode. On the one hand, teachers can guide students to go into nature and experience life, observe beautiful mountains and rivers, birds and their morphological features and changes in nature, accumulate beautiful materials and experience the magnificent landscape of nature. More importantly, on the basis of aesthetic observation, aesthetic judgment and aesthetic perception, students can also accumulate aesthetic materials and actual life or social phenomena, and create new patterns through imagination. Simultaneously, we should enhance the aesthetic experience, based on the textbook, outside the classroom, off the campus, and into society, integrating classroom knowledge with social practice, and constantly improving our ability to express and create beauty.

To summarize, life aesthetics education is critical for kids' fundamental literacy development and is also a quality requirement that teachers should try to better. In high school Chinese instruction, we should emphasize the importance of life aesthetic education, thoroughly explore textbook resources, carry forward the classroom's primary theme, and allow students to venture outside the classroom, enriching their aesthetic experience, effectively cultivating their aesthetic ability, and enhancing their own transcendence of individual life.

参考文献：

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