Wholeness and individuality: Revisiting the New Culture Movement,as symbolized by May Fourth

Abstract

The May Fourth New Culture Movement was a “convergent historical movement,” as well as a movement with a central purport and an intrinsic wholeness. The image of a homogeneous May Fourth formed unintentionally, and was also constructed by contemporaries and later generations. By examining the connections between the 1911 Revolution and the New Culture Movement from a more macroscopic perspective, exploring whether the latter was in fact a response to external impact or a self-awakening, observing how the debate over new versus old in the early Republican era developed to the point of a “culture” war, how the two-sided efforts for radical reforms reconciled destruction and construction, the interaction between the student movement and the New Culture Movement, and other aspects, thus examining the legacy of the New Culture Movement via perceptions in the post–May Fourth era, we can see that May Fourth has become a symbol of the New Culture Movement.     

论五四新文化运动时期的“自觉”思潮

“自觉”是五四新化运动的一个重要方面。在这之前,由于政治上的原因,“自觉”问题已被普遍关注,其中最有代表性的就是“爱国心”与“自觉心”的讨论。五四新化运动的自觉思潮,直承爱国心与自觉心的讨论而来。但其内容已有深化,它所关注的重心是“青年之自觉”。所谓“青年之自觉”包括三个层次的意思,即青年对于国家之自觉,青年对于社会之自觉,青年对于个人之自觉。五四新化运动所主张的“青年之自觉”,一方面从西方浪漫主义思潮中吸取了灵感,另一方面也受到了儒家“心学”传统,特别是王阳明思想的影响。     

五四"启蒙运动"说的历史考辨

在各种关于五四新文化运动的定性中,“启蒙运动”说无疑是最为常见的比附之一。事实上,最晚在20世纪20年代末30年代初,这种比附在左翼文化人中就已经较为流行。但是,并不能简单地把“启蒙运动”阐释视为“马克思主义方案”。出于现实革命斗争的需要,共产党人对“启蒙运动”说的认同是有限度的。而且,五四启蒙传统的丰富多元性决定了用“启蒙”来描述五四历史认识主体的复杂性,以及他们所阐释出的“启蒙”内涵的丰富多元性。     

"德先生"和"赛先生"之外的关怀——从"穆姑娘"的提出看新文化运动时期道德革命的走向

Today, Mr. Democracy and Mr. Science are always invoked in the discussion of the May Fourth New Culture Movement. However, Miss Moral, who was also introduced in the later stages of the movement, is much less known. It would clearly be of interest to study the way in which “moral” became a catchword but then faded away and was forgotten. The emphasis on solidarity and patriotism, stimulated by foreign encroachment that had existed since the late Qing Dynasty, began to shift to an ethical revolution centering on individual liberation. However, after the rise of the May Fourth Movement, public attention was attracted by collectivism and nationalism again, while the appeal for individuality and ethical revolution was decayed gradually. The introduction of Miss Moral had a direct relationship with the trend of ethical revolution in the later stages of the New Culture Movement. Translated from Lishi Yanjiu 历史研究 (Historical Research), 2006, (1): 79–95     

试析殷海光晚年的五四观--以《中国文化的展望》为中心

殷海光在晚年重新审视了五四运动的成就,对五四时期的自由、民主等理念进行了相应的理性反思,进而以超越五四的姿态,主张以“道德、自由、民主、科学”为中国化建设的基本路径,其有关缺失值得适当厘清。殷海光对五四问题的关注和解读不仅直接影响了学生林毓生、张灏等人,而且至今仍具有弥足珍视的现实意义,理当置于我们的思想资源中。     

The May Fourth Movement as interpreted by the Chinese intelligentsia of the 1930s

Because of its intricate nature, the May Fourth Movement is bound to have been interpreted from a variety of angles with the passage of time. During the 1930s, the circle of Chinese intellectuals developed a diversity of interpretations that viewed the May Fourth Movement as, for example, a movement for personal liberty, an anti-feudal movement, a bourgeois cultural movement, or a movement of a quite complex character. In the meantime there also appeared the analogy of the May Fourth Movement to the Renaissance and Enlightenment. These interpretations – and analogies as well – actually imply the interpreters' own mentality and signify their own thinking. The concept of the May Fourth Movement conceived by one school of interpreters often changed with the actual needs of that school and hence turned out to be inconsistent. Nonetheless, the notions of the May Fourth Movement as fleshed out by different schools might also be seen to have something in common. Interpretations of this nature informed the essence of the May Fourth Movement and, to a further extent, displayed the trajectory and trend of history.     

重构五四记忆:从林纾方面进行探讨

新文化运动被视为中国的文艺复兴,是整个民族精神的重新整理。在这个运动中,即或有不同意见,但在重新振兴民族精神、重建文化体系方面,实际上并没有真正意义上的反对派。换言之,在新文化运动中虽有左中右的区别,但大体上说他们都是新文化运动中一个分子,只是在某些问题上偏于激进或偏于保守,偏于守成或坚守中立。新文化运动中新旧冲突是存在的,但其性质可能并不像过去所估计的那样严重,新旧人物在某些观点上的对立、冲突和交锋,很可能只是朋友间的交锋与交集,其程度也不像后人所感觉所想象的那样严重。他们的交锋与交集,其实就是你中有我,我中有你,新中有旧,旧中有新,没有绝对新,也没有绝对旧。本文重新解读的林纾,就是这样一个人物。传统评价将他推到新文化运动的对立面,显然是一种政治考量,并不是历史本真。真实的林纾,不仅在新文化运动的谱系中占有一席之地,甚或可以说是新文化运动的前驱者之一,他并没有刻意站在新文化的对立面。     

From Academic Nitpicking to a =New Culture Movement＇： How Newspapers Turned Academic Debates into the Center of ~May Fourth＂

Abstract In early 1919, people like Hu Shi and Chen Duxiu were regarded as members of an ivory-tower ＂academic faction＂ （xuepai）, embroiled in a debate with an opposing ＂faction.＂ After the May Fourth demonstrations, they were praised as the stars of a ＂New Culture Movement.＂ However, it was not obvious how the circle around Hu Shi and Chert Duxiu was associated with the May Fourth demonstrations. This link hinged on the way in which newspapers like Shenbao reported about the academic debates and the political events of May Fourth. After compartmentalizing the debating academics into fixed xuepai, Shenbao ascribed warlord-political allegiances to them. These made the Hu-Chen circle look like government victims and their ＂factional＂ rivals like the warlords＇ allies. When the atmosphere became hostile to the government during May Fourth, Hu Shi＇s ＂faction＂ became associated with the equally victimized May Fourth demonstrators. Their ideas were regarded as （now popular） expressions of anti-government sentiment, and soon this was labeled the core of the ＂New Culture Movement.＂ The idea and rhetoric of China＇s ＂New Culture Movement＂ in this way emerged out of the fortuitous concatenation of academic debates, newspaper stories, and political events.     

论五四思想家对自杀现象的研究

自杀现象是五四转型时期一个重要的社会现象。从这些自杀现象中暴露出的种种社会弊端,比如社会的动荡、社会的黑暗、社会制度的缺陷、危险人生观的倡导等等,引起了五四思想家们的关注。他们对自杀现象作了多次讨论,分别从自杀的趋势和原因、自杀的道德和社会价值等方面进行了深入透彻的分析,并结合五四新文化运动的目标,提出了以提倡新的人生观和改造社会制度两种手段对自杀进行救济。同时,对自杀现象的研究使五四思想家深刻认识到新思潮中可能有危害人的思想的成分,绝对的怀疑主义和虚无主义使人们无所适从。他们明确提出反对这些偏向,对新文化运动的健康发展起了积极作用。     

塑造新思想:建国前后北京与上海的“五四”纪念活动

建国前后,北京和上海都举行了规模盛大的"五四"运动纪念活动,这两次活动都不仅仅是群众性的纪念仪式,更深刻的意义在于,它一方面号召继承"五四"革命精神,表达对现实服务的方向;另一方面则书写着自"五四"运动以来中国革命胜利的历史必然性,从而确证新民主主义理论的正确性以及对中国革命和即将展开的新中国建设的指导意义,即为新中国确立了一个新的思想坐标——马克思主义、毛泽东思想。这种以"五四"为中介而实质上是为了引导和塑造新思想的纪念活动方式,成为后来"五四"纪念的传统,为社会主义意识形态确立领导地位发挥了积极的作用。     

陈独秀“伦理革命”思想的再认识——兼论新文化运动的首要目标和中心内容

伦理革命是陈独秀领导的新文化运动的首要目标和中心内容;陈独秀伦理思想的来源主要是西方近代的民主主义、功利主义和进化伦理观;陈独秀的伦理思想在继承近代资产阶级维新派和革命派伦理思想的基础上,又对此作了发展.他的伦理革命观具有时代意义和贡献,然而,其思想体系又存在着许多逻辑上的悖论和混乱.     

五四的社会后果:妇女财产权的确立

五四时期形成了高涨的妇女解放思潮,但"男女平等"成为社会主导观念,最后在标举男女平权宗旨的国民党执政后,才最终修订颁行了真正实现男女平等财产权的法律。这一法律条文比民间实际情况有所"超前",因而效用性受到限制,但对社会观念及民间习俗变革起到了主导和引领作用。反映了观念、制度和习俗变革之间有一定的"超前"梯度,这是中国社会现代化变革的一个特点。     

Nationalism and the May Thirtieth Movement: an analysis of the northern intelligentsia

Trilateral interactions existed between nationalism, the May Thirtieth Movement and the northern intelligentsia. Nationalism was an intellectual trend mainly popular among intellectuals, especially the northern intelligentsia. On the one hand, this trend of thought drove the Movement throughout the country; on the other hand, it exacerbated differentiation and stratification among the intelligentsia, which, to some extent, restrained the Movement. Gradually, it had become the spiritual core around which the right‐wing intelligentsia gathered, forming the rudiment of the “Third Force”. At the same time, the May Thirtieth Movement provided ideal conditions for nationalism to reach its climax.     

The origin and evolution of the concept of mixin (superstition): A review of May Fourth scientific views

ABSTRACT

This article explores the evolving connotations of the concept of “superstition” up to the establishment of “superstition studies,” in an examination of the process of secularization experienced by early modern Chinese thought under the impact of Western science. In traditional texts, the Chinese term mixin (迷信, literally “delusional beliefs”), modernly translated as“superstition,” carries diverse and variable meanings: aside from referring to the proper or improper content of ideas and beliefs, mixin also has political connotations, broadly referring to beliefs or behaviors differing from the official rituals. On an ideological level, the traditional concept of mixin refers to a category of thought opposed to Confucian concepts such as the cosmology of Heaven, Earth, and Man, or the idea that “for a man to sacrifice to a spirit which does not belong to him is flattery.” In the late Qing Dynasty, as the idea of “superstition” as opposed to “science” was introduced via Japan, the traditional connotations of mixin evaporated, and it merged with other neologisms. From the late Qing to the early Republic, the parameters of “superstition” were expanded to encompass anything at odds with “reason.” This was also a reflection of China’s shift from the “Classical Age” to the “Age of Science,” as Confucian concepts and scientific ideas successively served as the criteria for judging “superstition.” As of the present, a consensus has yet to be reached on how to distinguish between “religion” and “superstition.” This paper shall seek to clarify the connotations of mixin or “superstition” in different contexts and their connection to the changing times, which may aid in understanding the complex facets of this issue.     

中西方文化遗产旅游者感知价值差异研究

通过多维度多指标体系构建了文化遗产旅游者感知价值的测量量表,对比分析了中西方游客的感知价值差异。研究发现文化遗产旅游者感知价值由效率价值、质量价值、成本价值、服务价值、社会价值与享乐价值六个维度构成,除成本价值与感知价值负相关外,其他均正向影响感知价值。中西方游客在质量价值、成本价值和享乐价值的感知上存在显著差异。     

东西视野中之南北差异:陈序经南方文化观述论

陈序经对南北化持有独到的观点。他认为中国的“南方化”实质上就是从南方输入的西方化,“南方化”具有进步性,是将来的中国化。南北化观在他的思想体系中,并不是一个无足轻重的附属,而是进一步阐明其东西化观的重要部分。其中所反映的,不仅是他对中西化的基本态度,而且也体现了他的化学理论对其思想的重要影响。     

留英学生与五四新文化运动——以《太平洋》杂志为中心

五四时期留英学生的思想活动鲜见论者讨论.本文以留英学生1917年初创刊于上海的<太平洋>杂志为中心,讨论其同人群体及其文化思想和教育主张.作为留英学界的一股知识力量,<太平洋>同人所提供的新思想观念,对于五四新文化运动具有积极推动和引导作用,这与以<新青年>作为运动的指导力量并无二致.但<太平洋>的思想背景有着浓厚的英伦调和主义色彩.     

中国留美学生保钓统一运动几个问题再探讨

论文针对保钓运动研究中以前没有谈过或者比较模糊的问题,从保钓群体概况、保钓运动的分裂以及统一运动期间保钓左派的努力这三个方面进行了分析探讨,结果显示,参加保钓运动的人士以理工科背景的中国留美青年学生为主体;保钓运动正式分裂的标志是1971年底左派中国统一大会的召开以及右派＂反共爱国联盟＂的成立;保钓左派通过出版保钓刊物、成立读书会、放映祖国优秀电影、创作收集爱国歌曲、服务侨社及发起保卫西沙南沙运动等活动,为中国统一运动作出巨大的努力。     

试析五四前后的贵州社会变革思潮

五四前后的贵州社会经济状况是产生变革思想的基础,而接受新思想影响的军政人士和一大批青年学习是传播和实践变革思潮的主体,少年贵州会和学联贵州支会的活动则集中表现了这一时期贵州社会的变革思潮及其特点。     

华人新移民在澳大利亚、新西兰的生存适应分析

澳大利亚、新西兰自上世纪七八十年代开始实行面向亚洲的政策以来 ,来自亚太地区不同国家的华人移民以及其他亚裔移民大量移进这两个国家。他们在异国他乡面临着以高失业率为主要特征的生存危机。但这一包括中国大陆新移民的华人群体 ,克服重重困难 ,站稳脚跟 ,逐步积累 ,取得了初步的成功