【作者】 冷嘉；

【导师】 陈子善；

【作者基本信息】 华东师范大学 ， 中国现当代文学， 2009， 博士

【副题名】以解放区文学为考察中心

【摘要】 在中国思想传统中,家庭有着极其重要的地位。它既是联结个人与国家的社会基本单位,又是实行政治治理和伦理教化的主要场所。“家国一体”以及“家齐而后国治”的儒家政治理想,表明传统家族制度是中国传统社会及其道德文明得以维系的基础。然而自晚清以来,随着中国内忧外患的加剧,沿袭数千年不变的传统家族制度遭到了前所未有的挑战。从康有为开始,许多受西方思想影响的知识分子把批判的矛头对准了传统家族制度,认为它是造成中国积弱不振的病根所在。“五四”新文化运动更是将对传统家族制度的批判当作激进反传统主义的突破口,主张建立以西方资产阶级家庭为蓝本的小家庭,把家庭改造视为社会改造的基础。自此以后,家庭改造始终是现代中国思想史上备受关注的一个重要论题。家庭也是中国现代文学的一个重要母题,包括鲁迅在内的许多作家都创作了大量的以家庭问题为题材的作品,这些文学作品涉及到与家庭相关的许多问题领域,如爱情、婚姻、个人、革命、国家等等,其中包含着许多富有启迪的思想。研究这些作品不仅可以丰富我们对中国现代家庭论述的认识,而且也有助于我们更加全面而深入地把握中国现代文学。本论文以解放区文学为重点考察对象,试图通过对解放区文学中与家庭问题相关的作品及文学运动的分析,来探讨在中国革命实践中发生的一些与家庭相关的问题,比如妇女解放和革命究竟有何关联?新的个人主体的形成是怎么和民族国家政治纠结在一起的?革命在哪些方面吸纳并改造了乡村伦理资源从而获得了其合法性?我希望通过对这些问题的研讨,一方面可以使我们从家庭的角度入手来重新检讨中国革命的部分经验和教训,另一方面也希望通过研究视角的转换,为解放区文学研究增添一些新的内容。全文分为三章。第一章检讨从康有为到中国早期共产主义者关于家庭革命和改造的相关论述,期望能为整篇论文提供一个较清晰的思想史背景。我认为,晚清以来关于家庭革命的论述是对中国社会危机和文化危机的一种回应,其基本思路在于通过对既存家庭制度的改造,来构想、安排新的社会制度和伦理准则。第二章通过对丁玲的部分作品的细读,来探讨女性是如何在家庭、革命、民族国家的夹缝中艰难地探寻新的自我主体的建构之路的。丁玲去延安前创作的一些作品,描绘了新女性走出小家庭走向革命的成长历程。她在延安创作的一系列作品则把女性经验放在与性别政治、家庭改革、民族国家以及革命等多种话语的对话关系中来考察,从而赋予这些经验以丰富的历史内涵。第三章探讨革命组织是如何来完成与乡村伦理关系的整合的。无论是1943年后解放区妇女工作方向的调整,还是新秧歌剧的推行,以及赵树理的小说创作,都体现了一个共同的主题,即革命政权在打破乡村社会的传统结构的同时,也十分注重吸收乡村社会的传统伦理资源,并将革命的理念贯注于乡村伦理关系之中,从而既在新的思想基础上再造了乡村社会的伦理关系,同时也为中国革命奠定了合法性基础。更多还原

【Abstract】 Perhaps nothing can be more important than family in Chinese traditional culture. As a fundamental social institution, it related individuals to state and served as a primary field where political governance and ethical cultivation were carried out. The Confucian political idea that family can be consubstantial with state and ’families regulated, states regulated’ implies that the traditional institutions served as the base of Chinese traditional society and its moral civilization. But in Late Qing dynasty, the traditional family institutions was shattered. Confronted with foreign aggression and internal chaos, many Chinese modern intellectuals, e.g. Kang Youwei, began to criticize the traditional family institutions, and argued that it was traditional family institutions that bring about the weakness of state. During the May Fourth New Culture Movement, new intellectuals who were influenced by western culture even more fiercely attacked the traditional family institutions, and required to establish small family (xiao jiating) which is the imitation of western bourgeois family. As for them, the social reform should be based on the family reform. From then on, family reform is always taken as an important topic in the history of modern Chinese thought.Family is also one of the most popular themes in the history of modern Chinese literature. There are lots of works, including Lu Xun’s masterpieces such as Regret for the Past, deal with the issue of family and explore into many complicated problems which are relating to love, marriage, individual, revolution and state, etc. By studing these works, we can enrich our understanding about the family discourse in modern China, and can also thoroughly grasp the spirit of modern Chinese literature.Focusing on the literature of the liberated areas (jiefang qu), this dissertation tries to analyse the literary works which are related to family issues, and thus to discuss some important questions about family, for example, what’s the relation between women liberation and revolution? How does the formation of new individual subjectivity tangle with the nation-sate politics? In which way did the Chinese revolution take seminal resources from the country society’s ethic and reform it, so as to gain its validity. I wish discussions about these questions would help us to explore the experiences of Chinese revolution in the terms of family on the one hand, and on the other hand, add some new vigor into the study on the literature of the liberated areas by introducing a new viewpoint.This dissertation have three chapters. Chapter one examines the discussions about family reform which were put out by modern Chinese intellectuals among whom including Kang Youwei, Tan Sitong, Liang Qichao, Liu Shipei, the anarchists, the May Fourth new intellectuals, and the early Chinese communists in 1920s as well. I argue that the discourse of family reform arose in Late Qing dynasty responded to China’s social crises and cultural crises, in the purpose to construct a new social regime and ethical principle by the way of reforming the family institutions.Chapter two talks about the famous woman writer Ding Ling. By closely reading some of her works, I try to outline the tough journey of Chinese women, how did they construct their individual subjectivity in the burden of family, revolution and nation-state. Some of Ding Ling’s works, which were published before she came to Yan’an, depict the growth of new women who walked out of nuclear family and joined the revolution. When staying in Yan’an, Ding Ling published a serials of works which describe the female experiences thoroughly. She kept these experiences in dialogue with gender politics, family reform, revolution and nation-sate, thus gave them abundant historical connotation.Chapter three probes into the way in which revolutionary organization integrated with the country ethical relations. The redirection of women’s liberation in the liberated areas after 1943, the new yangge drama movement, and Zhao Shuli’s literary works, all these embodied a common theme, that is while breaking up the traditional structure of country society, the revolutionary regime also payed attention to assimilate the traditional ethical resources of country society. Infused with revolutionary ideas, the country society’s ethical relations thus can be reformed in the the light of new thought. It is in this way the Chinese revolution establishes its validity.更多还原