在文学复杂的多元化功能系统中,按照审美功能和宣传教育功能的两分法,道德教化功能,本属于非审美的方面。虽然在社会生活中,道德同别的意识形态门类一样,受着政治的调节,但在文学活动中,它却起着某种中介环节的作用。由于这种中介作用的发挥,就使它对于文学的审美功能和其它非审美功能来说,都显得相当重要。一方面,当各种非审美的因素,进入文学作品,完成审美的转化,并成为作品的内容要素时,多数都要经过道德的中介,首先使自己变成可以由善的尺度迸行衡量的东西,然后才有可能成为审美判断的对象;另一方面,当作品中的各种内容要素,通过审美的渠道,在鉴赏的过程中作用于读者的精神世界,并进而影响他的社会实践时,道德也往往要起中介的作用。道德之所以能够在审美和非审美的转化、衔接关系上,起到某种中介作用,其理论根据在于美善叠合这样一个基本的美学事实。从这样的角度来看,应该认为在文学的功能系统中,除了文学之所以为文学的根本审美特质之外,道德因素比其它任何功能因素都要远为重要得多。 According to the dichotomy between the aesthetic function and the publicity and educational function, the function of moral education in the complicated system of complex functions of literature belongs to non-aesthetic aspects. Although in the social life ethics is regulated by politics like other ideological categories, it plays an intermediary role in literary activities. Because of the role of this intermediary, it makes it very important for the aesthetic function of literature and other non-aesthetic functions. On the one hand, when all kinds of non-aesthetic factors enter literary works, perform esthetic transformations and become the content elements of works, most go through the intermediary of morality, first of all making themselves measurable by good scales On the other hand, when the various elements of the content of the work act on the spiritual world of the reader through the process of appreciation in the process of appreciation, thereby affecting his social practice, on the other hand, Morality often also serves as an intermediary. The reason why morality can play an intermediary role in the transformation and connection between aesthetic and non-aesthetic is based on the basic aesthetic fact of beauty and goodness. From this point of view, one should think that in the functional system of literature, except for the fundamental aesthetic nature of literature, the moral factor is far more important than any other functional factor.