周作人的文学道路

【作者】 黄江苏；

【导师】 郜元宝；

【作者基本信息】 复旦大学 ， 中国现当代文学， 2011， 博士

【摘要】 周作人是五四以来享有盛名的文学家。在1925年他却说要把文学家的招牌摘下来,文学店关门了。此后的写作生涯中,他反复声明自己不是文学家。本文从这一被文学史忽略的细节入手,梳理周作人在现代文学史上走过的独特的文学道路。第一章讲述周作人1917年到北京后直至1927年底的文学活动。投身新文化运动之初,周作人的事业战线铺得很开,除了文学写作还有社会活动,到1921年提倡“新村运动”的热情退却后,转而专注于“自己的园地”,即文学写作与批评活动。这期间他调整了自己的文学观,由文学救国的信徒,转向文学是表现个人情思的“纯文学”观念。到1925年,周作人认为文学革命已经成功,但思想革命还仍需努力,所以告别表现个人情思的“纯文学”,转而写作各种强调思想、学术的“杂文章”。1925年至1927年底的作品较充分表明他并非纯粹的“小品文”作家。第二章讲述1928年开始的周作人与革命文学的论争。梳理了周作人关于民众的思想与法国群体心理学家古斯塔夫·勒庞的关系,指出周作人这时期又重新强调了1922年在《自己的园地》中提出的“纯文学”思想,并借用古典文学的“言志”概念来置换表现个人情思的“纯文学”表述,并由此构建的文学史解释模式。与革命文学的论争让周作人放弃了1925年至1927年间着力的研究民众思想的工作,转向隐逸,进入了大量阅读古书、写作读书笔记、批判传统士大夫思想、发掘传统思想资源优良部分的工作当中。第三章讲述周作人1932年以后的写作。从文体上看,他写作的读书随笔,被当代“书话”写作者拥为先驱,但实际上周作人的关注点在于思想批判,而非读书趣味；他的笔记,延续了古代笔记文学的传统,一些学术笔记有较高成就；他正式提出并完善了“杂文学”思想,提出了一种被文学史忽视的“杂文学”观,实际上也对接了古代的文学传统。从思想上看,他清理了宗教思想,提出以原始儒家为思想基础,融进科学理性精神,古今中外、再造文明,从而形成完整的关于理想的“人的生活”思想体系建构。结语总结周作人文学道路的独特性,即杂文学观、传承古代文学资源、重思想,这是周作人告别文学——告别五四以来从西方输入的“纯文学”观念——的真正含义,也是他对五四新文学的开拓疆域的独特贡献。同时指出周作人作为启蒙思想家,他的特色、成就、及缺憾。更多还原

【Abstract】 Zhou Zuoren was a famous litterateur since May Fourth New Literature Movement. Strangely in 1925, he said the sign of him to be a writer had dropped off, literary shop closed. In the subsequent writing career, he repeatedly declared that he was not a writer any more. This paper will start from this overlooked detail, and describing his unique path in the history of modern literature.The first chapter discribles his literary activities, from the arrived in Beijing in 1917 to the end of 1927.In the beginning of joining the New Culture Movement, Zhou’s shop front is very open, there are social activities in addition to literary writing.In 1921, his passions of advocated the "New Village Movement" have cooled, and instead he focus on "One’s Own Corner", that means literary writing and criticism activities. During this period he adjusted his view of literature, from a believer of literary salvation, to become advocates "pure literature", which means the performance of individual feeling and mind. In 1925, Zhou thought that literary revolution had been successful, but the Ideological Revolution also needs to work, so he bid farewell to the "pure literature", turned to writing "miscellaneous articles". 1925-1927’s works obviously showed that he was not a pure "essay" writer.The second chapter describes the debate beteen Zhou and Revolutionary Literature since 1928.Combed the relationships of his thoughts on people with Gustave Le Bon, who was a famous professor in Mass psychology. Pointed out that in this period Zhou had re-emphasized the"pure literature"opinion advocated in 1922. He also borrowed the classical "Yanzhi" concept to replace the previous statements, and thus build a complete explanatory model of literary history. Arguments with Revolutionary Literature forced Zhou gave up the work of study on people’s mind, turning recluse and entered a new work among the large number of ancient books to read, write study notes, critical thinking of the traditional scholar, exploring the traditional resources.The third chapter describes Zhou’s writing after 1932. From the stylistic point of view, his essays about reading, was concidered as the pioneer of "Shuhua" by the contemporary writers, but it was not true. His notes, continuing the ancient literature notes traditional, some notes have higher academic achievement. He formally proposed and perfected the "miscellaneous literary" thinking, which has been neglected in history, "Miscellaneous Literature" concept, actually docking of the ancient literary tradition. From the ideological point of view, he cleared the religious ideas, put forward as the ideological foundation of the original Confucian and into the spirit of scientific rationality, ancient and modern, re-civilization, which form a complete on the ideal of "human life".Conclusion summarizes the uniqueness of Zhou’s road in literary history, and also points out that as the Enlightenment thinkers, his characteristics, achievements and shortcomings.更多还原