【作者】 文宗理；

【导师】 黄万华；

【作者基本信息】 山东大学 ， 中国现当代文学， 2009， 博士

【摘要】 章太炎与鲁迅是在中国近现代文化史上产生了巨大影响力的两位思想巨人。在广泛汲取西学的基础上,章太炎为中国传统的思想文化作了一个光荣的结束;同时,在深入研究传统文化的基础上,鲁迅则为中国现代文学作了一个伟大的开端。他们二人之间不但存在着事实上的师弟关系,同时他们之间在文化思想上也具有明确的传承关系。因此,在中国近代与现代的交接与转化过程中,他们之间的文化传统关系不但具有突出的象征意义,而且具有重要的文化研究价值。他们的思想涵盖了政治、历史、哲学、文学等各个方面,在许多方面即有传承,又有交叉,更有变异和发展,因此对于二者思想脉络的研究,可以使政治与文学、历史与文学、哲学与文学、文化与文学等多种复杂关系得到更为清晰的呈现。青年时期的章太炎不但接受了系统的古文经学训练,而且广泛地涉猎西方的政治学、社会学、哲学等知识,并利用西方的学术和思想改造了自己的知识结构和学术方法。因此,章太炎的学问虽然以古文经学为基础,但又绝不囿于古文经学的藩篱。他自觉地将自己的学问服膺于民族民主革命的需要,不但运用“华夷之辩”、“九世复仇”等传统经义为中国的民族革命运动提供合法性论证,而且运用西学和诸子学的有关知识批判作为中国正统意识形态支柱的孔子及儒学。同时,章太炎也以自己对中国政治和文化的深刻了解为背景,对西方的民主政体及相关哲学文化理论进行了系统的批判。在对东西文化双重批判的基础上,章太炎汲取古今中外各种哲学流派的精髓,努力建构自己的哲学思想体系。由于身处中国社会古今更替、中西交会的大转折时期,章太炎的思想和学术具备了过渡性时代的全部复杂性,不但是一个博大、复杂甚至矛盾的理论体系,而且与中国20世纪流行的民族主义、文化激进主义和文化保守主义之间有着种种复杂的纠葛。炽热的民族主义感情是章太炎与鲁迅之间产生思想共鸣的文化基础。正是出于对章太炎革命意志和品德的钦佩,东京时期的鲁迅才自觉地摹仿与学习章太炎的文章风格,并投到章太炎门下问学。章太炎的学问和道德,对青年鲁迅的审美趣味、精神气质、文化思路均产生了重要影响。在章太炎的影响下,鲁迅不但和“全盘西化”论者彻底划清了界线,而且接受了“文学复古”的主张。从章太炎的诸子学研究中,鲁迅以其敏锐的洞察力意识到,在中国的非主流文化传统中,蕴藏着能够与儒学相抗衡的思想资源,而这些思想资源能够为民族文化的重构提供动力。《破恶声论》这篇文章,是青年鲁迅接受章太炎“文学复古”主张的标志。在这篇文章中,鲁迅一反在《文化偏至论》与《摩罗诗力说》中激烈批判传统文化的态度,开始为传统文化的历史合理性进行辩护。这意味着,传统资源的发掘在在鲁迅的文化思路上被提升到首要的位置。鲁迅从日本归国后,在教育部做了十多年的普通职员。在看似平庸的政府职员生活中,鲁迅不但完成了向专业作家转型所需要的知识储备,而且为他的文学创作积累了丰富的生活体验。居住于“S会馆”期间,鲁迅认真地服膺并实践章太炎的“文学复古”主张,“辑故书”、“读佛经”、“钞古碑”,经历了一次探源民族文化的漫长精神旅程。这一活动虽然不断受到谋生求职与公务活动的干扰,但却始终没有中止。在“文学复古”过程中,章太炎一直是鲁迅不断进行对照、反思、挑战和超越的精神对象。鲁迅的“文学复古”,既是一个对传统文化不断深入和展开的过程,又是一个不断偏离、质疑、否定和超越的过程。鲁迅服膺“文学复古”的目的,就是要从传统文化的源头采撷能够点燃现代文明的火种。然而,在“文学复古”的过程中,鲁迅深刻认识了民族文化原创力丧失和种文化残缺状态生成的历史原因。同时,也使他认识到“汉唐气魄”是造就历史上文化繁荣局面的重要原因。鲁迅虽然于20世纪20年代放弃了“文学复古”主张,并转向对传统思想和文化的激烈批判,但“文学复古”却在他的文学生命中留下了深刻的印记。更多还原

【Abstract】 Zhang Taiyan and Lu Xun are two giants in the realm of thought who had significant impact on Chinese neoteric and modern cultural history. On the basis of learning in a wide range of western theories, Zhang made a glorious end of Chinese traditional thought and culture; at the same time, by an in-depth study of traditional culture, Lu made a great start for modern Chinese literature. Between them, there are not only a virtual mentoring relationship, but also a inheritance relationship in the cultural ideology. Therefore, in the process of transformation of neoteric and modern China, the cultural relationship between them has both prominent symbolic significance and important cultural value. Their thoughts cover politics, history, philosophy, literature and other aspects, furthermore, the thoughts passed down, crossed, even varied and developed in many aspects. Thus, through studying the thoughts of Zhang and Lu, we can make the complex relationships between politics and literature, history and literature, philosophy and literature, culture and literature plain and vivid.Young Zhang Taiyan accepted systemic Chinese classics training, dabbled the knowledge of western politics science, sociology, philosophy, moreover, took advantage of western academic and ideology to transform his own knowledge structure and critical methods. Therefore, Zhang’s knowledge, although based on the Chinese classics, is not limited by them. He consciously applied his learning to the needs of the national democratic revolution, not only utilizing the traditional Chinese scriptures, such as "Hua Yi Debate", "Nine times revenge" to provide legitimacy for Chinese Revolutionary Movement, but also put to use the knowledge of the West and Zhuzi to criticize Confucius and Confucianism, which serve as the Chinese orthodox ideology. At the same time, being set in the deep understanding of Chinese politics and culture, Zhang criticized western democracy and relevant philosophy and cultural theories systematically. On a basis of criticism to both eastern and western cultures, Zhang learned the essences of various schools of philosophy in modern and ancient times, in China and elsewhere, and strived to establish his own philosophy. Living in the period when ancient Chinese society was replaced by the modem one, meanwhile China and the West were converging, the thought and academic of Zhang possesses the complexity of a transitional time, which is a broad, complex and even contradictory theoretical system, and is related to the popular nationalism, cultural radicalism and cultural conservatism in the 20^th century in China.Fiery nationalist feelings is the cultural foundation of the resonance in thought between Zhang Taiyan and Lu Xun. As a result of admiring Zhang’s revolutionary will and morality, Lu consciously copied and studied Zhang’s style of writing, and took Zhang as his teacher when Lu was in Tokyo. Zhang’s knowledge and morality influenced young Lu greatly in his aesthetic, spiritual temperament, and cultural ideas. Under the impact of Zhang, Lu circumscribed with those who approve of the theory of " wholesale westernization" and accepted the "Chinese Renaissance" idea. From Zhang’s study of Zhuzi, Lu realized that at Chinese non-mainstream cultural traditions, there are some intellectual resources which are able to counterbalance the Confucianism, and these resources can power the national culture regeneration. The article "Breaking the sound of evil" is the symbol that Lu accepted Zhang’s "Chinese Renaissance" idea. In this article, Lu changed his tune which drastically criticized traditional culture and was obviously embodied in the articles of "The literary strength of the Devil poets" and "The deflected culture", he began to plead for the rationality of the traditional culture. Therefore, exploring traditional resources became priori status in Lu’s ideational sense of culture.Lu Xun worked as a general staff in various sections at the Department of Education after returning from Japan. During this time, Lu completed his transition to a professional writer not only by the vast stores of knowledge, but also for a wealth of life experience accumulated for his literary works. Living in "S Hall", Lu seriously subscribed to and practiced of Zhang’s "Chinese Renaissance" proposition, "editing antiquarian works", "reading Buddhist Scriptures", "copying epigraph", he went on a spiritual long journey of exploring national culture. Although this activity has been interfered by his job-seeking and official activities, it has not been suspended. In the process of "Chinese Renaissance", Zhang was considered as a object to be contrasted, reflected, challenged and surpassed by Lu. The proposition of "Chinese Renaissance" raised by Lu was consisted of two aspects: on the one hand, it is a process of deepening and expanding the traditional culture; on the other hand, it is a deviated, questioned, repudiated and surpassed process. Lu’s purpose of approving "Chinese Renaissance" is to develop modern civilization from the source of traditional culture. However, from the scenario building of "Death of Nuwa", in the process of "Chinese Renaissance", Lu profoundly realised the historical reasons for the loss of original creativity and the incomplete state of national culture. At the same time, he also realized that "verve of the Han and Tang Dynasties" made great contribution to cultural prosperity in our history. Although Lu gave up his proposition of "Chinese Renaissance" and changed his direction to criticize traditional thought and culture drastically in the twenties of the 20^th century, the proposition of "Chinese Renaissance" left a deep mark in his literary career.更多还原