康德美学新阐释与其中国化起点，是本书一体化推进的两个内容。

前者在于“自律一他律”两重性格的厘定，使得康德美学更显复杂而丰富。康德美学思想的生成，有其社会现实的生动来源，故而极具影响力与生命力。依存美的工具担当，以及审美最后的交流指向，均使康德美学呈现出功用性的新面相。此外，康德还坚持非本质主义审美论。

而康德美学中国化的起点是王国维。王国维在学术上倡导的化合方法论，与他内化康德学说关联紧密，也深刻地影响着他的美学建构。王国维美学之西学基点与精神导师，起初是叔本华，最终却转向了康德，其美学面貌也随之改变。王国维的美学意境论，是他融合康德美学精神的重大创获。他的美学意境论与《人间词话》显现出来的“真一深”相融的双重性结构，以及其美学思想强劲的道德走向，均与他对康德美学的深度领会有关。超越而不是掠过康德，中国才能有好的美学。

Kant's new interpretation of aesthetics and its starting point for sinicization are the two contents of the integrated promotion of this book. The former lies in the determination of the dual character of "self-discipline and other law", which makes Kantian aesthetics more complex and rich. The generation of Kant's aesthetic thought has a vivid source of its social reality, so it is extremely influential and vibrant. The instrumental responsibility of relying on beauty and the final communication direction of aesthetics make Kantian aesthetics present a new functional face. In addition, Kant adhered to non-essentialist aestheticism. The starting point of the sinicization of Kant's aesthetics is Wang Guowei. The chemical methodology advocated by Wang Guowei academically is closely related to his internalized Kantian doctrine, and also profoundly affects his aesthetic construction. The western learning base point and spiritual teacher of the kingdom's aesthetics, initially Schopenhauer, eventually turned to Kant, and its aesthetic appearance also changed. Wang Guowei's aesthetic conception theory is a major achievement of his integration of Kant's aesthetic spirit. His duality structure of aesthetic conception and the "true and deep" revealed in "Human Words", as well as the strong moral trend of his aesthetic thought, are all related to his deep understanding of Kant's aesthetics. Transcending rather than skimming Kant, China can have good aesthetics.（AI翻译）

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