【作者】 杨世海；

【导师】 王攸欣；

【作者基本信息】 湖南师范大学 ， 比较文学与世界文学， 2013， 博士

【摘要】 中国现代文学与基督教文化关系研究是中国现代文学研究的重要组成部分,厘清它们之间的相互关系对于了解中国现代文学的发生、发展,以及价值深度都是有必要的。目前,探讨中国现代文学与基督教文化的关系研究已充分展开,大量成果以影响研究的方式集中探讨中国现代文学在哪些方面接受了来自基督教文化的影响,少部分研究则深入辨析中国现代文学中的基督教因素与基督教文化本身的差异。在这些研究基础上,本人运用比较文学接受研究、平行研究和跨学科研究方法,关注中国现代文学对基督教文化的接纳、疏离、批判否定和拒斥,结合当时评论界对具有基督教因素作品(包括中国现代文学与西方文学)的态度,厘清中国现代文学对基督教文化接纳、疏离、否定、拒斥的情况。在中外文学比较的视野中,结合历史语境,针对19、20世纪中西方的共同境遇及中国的独特处境,从人的生存角度探讨基督教文化对文学所具有的启示,考量中国现代文学价值、基督教文化价值,正面言说基督教文化给,中国现代文学带来的和可能带来的正面价值,在这种言说中探讨中国现代文学接纳、疏离、拒斥基督教文化内在原因,总结中国现代文学接受基督教文化的方式,并评析得失,进而进行反思。全文由绪论、上编(3章)、中编(7章)、下编(3章)、结语五个部分构成。绪论介绍相关研究成果,展示研究现状,并说明本文写作缘起、价值、思路、方法、创新之处,并对一些概念作必要说明。上编部分(第一章——第三章)是历史关系研究,对中国现代文学与基督教文化关系的历史过程进行总体描述。根据它们相互关系的样态分为三个阶段：一、20世纪前20年对基督教文化的接纳期,此为第一章；二、20年代受非基督教运动影响的质疑和批判期,此为第二章；三、30-40年代重新认识基督教文化价值,却又迅速转入对基督教文化的全面否定和拒斥期,此为第三章。从总体上来说,呈现出一个由接纳、批判,到疏离、拒斥的过程。中编部分(第四章——第十章)是对中国现代文学接受基督教文化的具体考察,包括作家个案研究和整体研究,第四章到第六章选取鲁迅、冰心、老舍、许地山、林语堂、曹禺六位作家进行具体个案分析,考察他们接受基督教文化过程中的具体情况,或细致辨析其中的偏差,探询他们疏离基督教文化的轨迹和原因,或展示他们虽能表现基督精神要旨却被主流边缘化、批判改道的情况,并评析其中的得失。第十章则关注于中国现代文学对基督教文化的批判,考察其中拒斥否定的情况。各章内容如下：第四章是对鲁迅与基督教文化关系的探讨。本章先梳理鲁迅对基督教文化的态度,整理出鲁迅的基督教观,讨论鲁迅在接受基督教文化时的偏差及在他作品中的表现,进而结合基督教价值体系,讨论鲁迅在思考一些现代话题中所面临的思想困境。第五章是对冰心接受基督教文化的讨论。本章先分析冰心“爱的哲学”中的基督教因素,再探讨冰心在泛神论、自由主义神学影响和现实各种批评的挤压下逐渐放弃基督神性,最后导致她“爱的哲学”的思想基础发生转变,由人性自然情感代替了基督神性的情况。第六章是对老舍与基督教文化关系的探讨。本章在对老舍与基督教文化结缘的探讨中进入到对他“灵的文学”分析,指出老舍国家至上的价值取向,最终导致他的爱国热忱淹没了宗教情怀,老舍的创作也因此受到政治文化的极大牵制,他对个人价值和尊严的维护陷入难以克服的困境。第七章是对许地山接受基督教文化的研究。许地山对基督教文化有深入把握,并能自觉把基督神性融入创作之中,他坚持“生本不乐”下的救赎,并积极进行新伦理探索,追求诸教沟通和探索基督教融入中国的途径,他对基督教上帝观、救赎论、苦难观、博爱都有特殊的理解,具有相当的神性追求,但他的文学作品不多,作品质量也非上乘,再加上整个社会对基督教文化的排斥,许地山接受基督教神圣价值也就未能发挥出能量来,更谈不上对中国现代文学的影响。第八章是对林语堂与基督教文化的讨论。林语堂生长于基督徒家庭,受的是全而的基督教教育,是天生的基督徒,但他在很长时间里疏离了基督教,回归到中国传统文化之中。当然,林语堂一生从未停止过对上帝的思考,他也从基督教文化中汲取了很多有益的成分,成为他现代思想的闪光部分。不过,林语堂的影响主要在国外,他在国内始终受到左翼的排斥和阻击,并一度被视作“反动文人”。第九章是对曹禺与基督教文化的研究。本章在考察曹禺与基督教文化关系中,进入对他早期戏剧中基督教因素的讨论,指出他早期戏剧在基督教文化的影响下对人的存在困境进行了多方而的思考,是中国现代文学中难得的终极之思。然而,曹禺作品中基督教文化影响下的思考遭到了左翼文人的极力批判和否定,在这些影响和压力下,曹禺慢慢放弃终极之思,改道与社会主潮保持一致,自觉清除了基督教文化对他创作的影响。第十章从整体上讨论中国现代文学对基督教文化的批判。这包括在文学中对基督教会和教义的批判,还有在评论界批判否定西方文学中的基督教因素,在这一势态下,中国现代文学对基督教逐渐走向全面拒斥,相互影响关系中断。下编部分(第十章——第十二章)是对中国现代文学接受基督教文化方式及困境和缺失的归纳总结。第十一章在中编探讨的基础上总结中国现代文学接受基督教文化的基本方式,认为中国现代文学对基督教文化是以现实功用为取舍标准,以分离的方式进行接受,并谋求与中国文化的融合,造成不少比附式现象。第十二章探讨中国现代文学接受基督教文化的困境,归纳为三个方面：文化传统的制约、救亡追求的限制,反基督教时代背景的干扰。第十三章展示中国现代文学接受基督教文化存在的一些缺失,归纳为：“上帝神圣面影模糊”、“基督神性基础丢失”、“博爱神圣根基抽除”三个方面。因此,中国现代文学接受基督教文化也就未能进入深层,并未能从中汲取更有益的价值,反而走向对基督教文化的全面拒斥。结论部分反思中国现代文学接受基督教文化的方式,并进而反思中国接受外来文化的方式。认为我们的文化传统紧抱光明意识,对人本性升华和参悟真理的能力过于信赖,形成这种以我为本,以现实为用的接受方式是存在问题的。更多还原

【Abstract】 It is necessary to study the relationship between modern Chinese literature and Christian culture, and the study will promote the acknowledgement of the occurrence and development of modern Chinese literature, as well as its value. At present, this topic has attracted many scholars’attention. Most studies mainly initiate from the perspective of influence, which have a discussion of the ways that Christian culture influence modern Chinese literature. While a few of them focus their attention on the difference between the Christian factors in modern Chinese literature and Christian theology. Based on these studies, this study focuses on the process of the modern Chinese literature’s acceptation, criticizing, negotiation, alienation, and rejection of Christianity. The study methods include influence study, parallel study and interdisciplinary study. This study is to prove the positive value that the Christian culture brings to modern Chinese literature, and it also try to explore the reason behind the process of the acceptation, negotiation, alienation and rejection of them. At last, it will generalize the mode of the reception and reflect its gain and loss.The dissertation consists of five parts which includes the introduction, the first volume (3chapters), the middle volume (7chapters), the last volume (3chapters) and conclusion.In the introduction, it will summarize the related research of other scholars, and explain the reason of the choosing of this topic. It will also indicate the value, writing ideas, methodology and innovation of the research. In addition, it will give some explanations to some concepts of the dissertation.The first volume has3chapters which has a study of the historical relationship research between modern Chinese literature and Christian culture. Their mutual historical relationship can be divided into three phases:the first phase is the description of the period that modern Chinese literature absorbs the Christian culture in the20th century first20years; the second phase is the description of the period that Christian culture has been criticized and questioned by Chinese literary circles because of the influence of the Anti-Christian in1920s; the first phase is the description of the period that the positive value of the Christian culture has been recognized by some writers in a short time, but rapidly negated and rejected by the mainstream criticism, which is in the1930-40s In short, the relationship between modern Chinese literature and Christian culture has witness of a process of acceptation, negotiation, alienation and rejection.In the middle volume has7chapters (chapter4to chapter10) is the discussion of the reception of modern Chinese literature to Christian culture, it including case study and synthetical study. In chapter4to chapter9, I selected6modern Chinese writers such as Lu-Xun, Bing-Xin, Lao-She, Xu-Dishan, Lin-Yutang and Cao-yu to do case analysis. In the6chapters, it pays more attention to in what kinds of way these writers accept the Christian culture in their works, discriminate the difference between Christian factors of their works and Christian theology, and explore the reason why they alienate Christian culture at last, or show the situation that the writers who express the Christian spirit have been marginalized, or criticized by the mainstream literature and has to change their creature direction. Because of reception, the Christian culture could not play its greater influence to modern Chinese literature. Based on the study, it also tries to analyze the gain and loss of the reception. Chapter10focuses on the criticism of modern Chinese literature to the Christian culture. All chapters consist of this volume are as follows:The fourth chapter focuses on the connection between Lu-Xun and Christian culture. In this chapter, it sorts out Lu-Xun’s view about Christian culture and discuss the reception deviation of Christian culture in his works, and then it discusses Lu-Xun’s dilemma in thinking about some ideas of modern topic from the perspective of Christian.The fifth chapter talks about Bin-Xin’s reception of Christian culture. In the chapter, firstly, it tries to analyze the Christian factors in Bin-Xin’s "philosophy of love" to discuss Bin-Xin rejection of Christian holy value for the influence of Pantheism, Liberal Theology and the pressure of all kinds of criticism. At last, the thought that forms Bin-Xin’s "philosophy of love" has been changed from the nature emotion of human to Christian holy value.The sixth chapter is on Lao-she and Christian culture. In the chapter, it discusses about the affinity of Lao-she and Christian culture, and then analyzes the Christian factors in his "soul literature". Lao-she agrees with nation priority, and this choice has make the patriotism flooded his religious feelings. So, Lao-she’s creation has been restrained by political culture greatly, and his pursuit of maintain personal value and dignity fall into insurmountable difficulties.The seventh chapter studies about the reception of Xu-Dishan to Christian culture. Xu-Dishan has a profound acknowledgement of Christian culture, and his works are full of Christian holy value. Xu insists salvation in the condition of "life is not happy", and actively explores new ethics, pursues all kinds of religious communication and explores the way that Christianity spread into China. Obviously, Xu’s viewpoint about God, salvation theory, suffering, and universal love of Christianity has special value in his time. However, Xu is not the best writer and does not have many literary works also; furthermore, the whole society is filled with anti-Christian atmosphere. So, Xu’s Christian sacred value in his works has a little effect on other writers, and has limited influence on modern Chinese literature too.The eighth chapter is centered on the connection of Lin-Yutang and Christian culture. Lin is a born Christian; he is born in a Christian family and accepts Christian education in his student hood. But Lin has gotten away from Christianity for a long time and returns to traditional Chinese culture. Of course, Lin has never stopped to think about God in his life, he get a lot of beneficial ingredients from Christian culture which become his shining part in modern thought. However, Lin is influential in foreign countries mainly, he is regarded as a "reactionary writer" and negates and rejectes by the mainstream of modern Chinese literature, so he has a little influence on modern Chinese literature too.The ninth chapter is about Cao-Yu and Christian culture. In the chapter, it studies the relation between Cao’s works and Christian culture, and then it discusses the Christian factors in his early dramas. Cao’s early drama has paid more attention to people’s existence predicament in many aspects because of the influence of Christian culture. His works has shown a rare of the ultimate concern to human in modern Chinese literature. However, Cao’s early drama has been strongly criticized and negated by Left-wing critics because of this. Under the influence and pressure, Cao gradually gives up the ultimate concern to human, and he follows the mainstream society, and consciously removes the influence of Christian culture on his late works.The tenth chapter focuses on the criticism of modern Chinese literature to the Christian culture. This part includes the criticism of Christian church and Christianity in literature works, and the negation of the literary reviewers to Christian factors. For the criticism, modern Chinese literature gradually rejects the Christian Culture completely, and the mutual influence relation between them is interrupted. The last volume has3chapters (chapter11and chapter13) summarizes the reception mode of the modern Chinese literature to Christian culture, and discusses the dilemma and deficiency of the reception mode.On the basis of the above research, the eleventh chapter summarizes the reception mode of the modern Chinese literature to Christian culture. The reception mode is that modern Chinese writers were used to let the practical needs as the reception standard, get rid of God in the Christian culture, and seek with the way of fusion with Chinese culture and Christian culture. In the twelfth and thirteenth chapters discuss these topics, because of the reception mode and some other reasons, such as Chinese traditional culture, the national salvation, and anti-Christian historical background, etc, the authors of modern China refuse God and let Jesus be a human. Universal love just is the human’s feeling, they even disregard or deny Christian culture at last. This reception mode can not get more valuable inspiration from Christianity for literature, so modem Chinese literature has not established sacred value and priority principle for individual.The conclusion part reflects the reception mode of modern Chinese literature to Christian culture. In my opinion, Chinese culture trust that human could be good person and could know the truth by themselves. This is the root reason why Chinese can not accept Christianity. On the basis of the study, obviously, this acceptance mode still has some problems.更多还原