【作者】 朱晓江；

【导师】 陈思和；

【作者基本信息】 复旦大学 ， 中国现当代文学， 2011， 博士

【摘要】 摘要：本文讨论抗战以前周作人散文写作中的反抗性特征。从1930年代开始,周作人就被认为是闲适派散文的代表作家。然而周氏本人对此并不认同。在周作人,文学固然是“不革命”,但同时也还是“反抗的”。离开这一“反抗”的特性而大谈文学的“趣味”或“平淡”、“闲适”,势必将其拉向文学消遣的层面。这是他所不能同意的。周作人的文学观念以“人的文学”为核心表述,这与五四“启蒙”视野下的文学思想构成不同的价值指向：在五四“启蒙”的叙事逻辑中,有关“人”的叙事被纳入到了国家、民族的整体价值之中；而在周作人,他对“人”的关注,则出于其对“人类正当生活”的主张,即对现代文明进程的总体关怀。从对“人类正当生活”的主张出发,他进而倡导一种“生活之艺术”。在这里,“艺术”并不仅仅是指文学、绘画、音乐等诸种艺术门类、知识,而更是指一种“礼”,即社会秩序,旨在以一种“新的自由与新的节制”,来“建造中国的新文明”。周作人的散文写作,无论1920年代的美文,或者1930年代的笔记体散文,其总体上的文化倾向即在于此：在追求“人类正当生活”的过程中,周既反对禁欲,从而对于社会上形形色色的道学思想展开批评。这一脉的思想表述,以早期的《思想革命》等论文,以及1930年代所着力撰写的部分笔记体散文为核心；同时也反对纵欲,因而对于现代资本主义以物的发展与追逐为核心的文明形态,以及中国文化传统中“兽性的遗留”的部分——如缠足、阉割、嗜杀等——抱有一种警惕,而这,也正是他早期美文写作,以及后来部分笔记体写作的文化指向之所在。而在“美文”与“笔记体散文”之间,他还写有为数不少的“时事之文”。在这些文章中,为作者所关心者,并非某一件单独的“事”,而还透过时事,看到了“事”后之“理”,即思想问题,因而仍然与“人类正当生活”的追求,纠结在一起。由是观之,周作人散文写作中的“反抗”特性,具有双重的内涵：它既指向中国传统的礼教,以及在此一礼教笼罩下的人的生活；同时也指向现代资本主义物的文明,以及以此为核心的别一种偏枯的生活。在这种种反抗的背后,周的目的,则是要以“新的自由与新的节制”,来“建造中国的新文明”。更多还原

【Abstract】 "Literature" and "Civilization": A Study of the "Rebellious" Element in Zhou Zuoren’s ProseAbstract:This dissertation discusses the rebellious feature in Zhou Zuoren’s prose writing before the Anti-Japanese War. From the 1930s, Zhou Zuoren was considered as a representative figure of the leisure prose. However, Zhou himself did not agree on it. He argued that literature, though "non-revolutionary", must be "rebellious". He was definitely opposed to the discussion of the "taste", "simplicity" and "leisure" of literature with no reference to its "rebellious" feature, which would inevitably take the discussion merely as a kind of literary entertainment. His literary concept was centered on the idea of "human literature", which has a value orientation different from the literary thought developed through the enlightenment of the May 4th Movement. In the narrative logic of the May 4th enlightenment, the narrative for "human" was included in the overall value of the nation. But Zhou Zuoren’s attention to "human" was based on his proposition of "human proper life", which was the overall concern about the progress of modern civilization. Based on the proposition, he further proposed an "art for life". Here, "art" does not only refer to specific art forms such as literature, painting and music, but also to "li", the social order, which was aimed to "construct China’s new civilization" through a "new liberty and new temperance". Zhou Zuoren’s prose writing, in terms of his beautiful prose in the 1920s and note-book prose in the 1930s generally had the following cultural tendency: he opposed temperance and made criticisms on various social ethical thoughts. This can be seen from his early works including Ideological Revolution, and the note-book prose in the 1930s. He also opposed indulgence and was alert to the civilization form which was characterized by the material development and pursuit of capitalism. And this is where the cultural orientation lies in his early beautiful prose writing. Between his "beautiful prose" and "note-book prose", he also wrote much "prose on current affairs", in which he not only showed concern about separate affairs, but also explored their underlying "li", the ideological clement which was still associated with the pursuit of human proper life". Therefore, the "rebellious" nature in Zhou Zuoren’s prose writing has dual connotations:it was not only directed at Chinese traditional ethical code and people’s life under the control of the code, but also at the material civilization of modern capitalism, which provided a rather unhealthy life. In such a rebellion, Zhou’s goal was to "construct China’s new civilization" with "new liberty and new temperance".更多还原