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.     

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.     

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。     

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。     

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。     

天演、进化、进步的内涵及其关系研究述评

<天演论>是中国近代史上一部划时代的著作,一百多年来,人们对它的研究长盛不衰,涉及问题殊多,现就严复译述<天演论>的概念问题进行梳理,包括研究状况、不同观点以及笔者的简评.关于天演、进化、进步之间的关系存在着两种对立的观点:一是对等说,二是非对等说.文中从天演与进化、进化与进步、天演内涵、严复态度四个方面进行了梳理,认为对等说较普遍认同,而非对等说更接近真理,从科学的观点讲,应该严格加以区分,并对具体问题进行具体分析,做到实事求是.     

陈独秀与光复会关系考述

本文论述了陈独秀与光复会的密切关系:光复会成立前,陈独秀参加了与光复会有渊源关系的军国民教育会暗杀团等组织,结识了后来光复会的重要人物蔡元培、刘光汉等人.光复会成立时,陈独秀身在上海,加入其中.光复会成立后,陈独秀邀请刘师培等光复会员赴芜湖安徽公学等校执教,光复会在芜湖得到迅速发展,又组织岳王会,该会成为光复会的外围组织;陈独秀还参与光复会员吴樾暗杀五大臣的策划,与章太炎、刘师培等人发起组织亚洲和亲会.     

"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     

社会时代与历史认知：70年来五四运动研究衍变评述

社会时代对于人们认识历史的活动有着强烈的影响。中华人民共和国成立70年来,随着社会的发展,思想与生活的变迁,五四运动研究也相应地经历着某些值得关注的变化。特别是在运动的性质、领导权、与传统文化及西方文化的关系及某些关键人物的评价等问题上,不同时期的社会政治状况与思想倾向均对学界的相关认识与评价发生着明显的、强烈的影响,使之随着社会时代的发展而在不断地衍变。总地看来,70年来学界对五四运动的认识是愈来愈深入,愈来愈全面了。唯物史观认为,社会意识形态是社会经济、政治及社会生活的反映。历史认识是意识形态的重要内容,现实社会状况对于历史学研究的影响或制约也相应地更为明显。人们对于五四运动认识与评价的衍变证明着这一点。     

傅维鳞《明书》史事缺略与回避考

《明书》是第一部明代全史,但于晚明史事多有缺略,于明清关系亦有所回避。本文对《明书》具体缺略情况和回避情形进行了考述、分析,希望能为明史研究者更好地利用《明书》提供参考。     

1939年秋-1940年夏国民党的南调命令及其影响——对皖南事变起源的新分析

抗战初期的南调命令是国民党在发展和维护它的华中敌后利益,尤其是大别山根据地利益的过程中提出来的.由于抗战的新形势,国民党对在失去大举"剿共"手段之后的策略选择和反共部署,其实并没有多少及时而深入的考虑,尤其因为共产国际五月指示以来共产党在华中采取攻势策略,国民党更显缺乏心理和策略准备,南调命令最终在国民党内外重重阻力下不了了之.但是,这并不意味着它在国共关系史上没有产生实际的影响.在皖南,国共都因为南调命令而发生了策略变化,两党由此不可避免地开始积累矛盾,直至事变发生.     

伏虎罗汉、行脚僧、宝胜如来与达摩多罗——11至13世纪中国多民族美术关系史个案分析

本文从分析宁夏贺兰山山嘴沟所见伏虎罗汉入手,梳理了汉藏罗汉图像的差异,重点考察了藏传佛教罗汉中伏虎罗汉、布袋和尚与达摩多罗图像的来源。作者认为,达摩多罗名号与图像的形成与吐蕃禅宗、禅宗保唐派、唐五代行脚僧及其变化的宝胜如来信仰密切相关,并与佛陀波利以及流行于两宋的布袋和尚信仰相互交织。论文解释了新罗僧与宝胜如来的信仰如何引发藏传罗汉达摩多罗与宁夏贺兰山之间特殊的联系,这些错综复杂的信仰与图像演变是中国11—13世纪多民族美术关系史的集中映现。     

清康熙绘本《黄河图》及相关史实考述

台北故宫博物院图书文献处藏有一幅不具作者与年代的长卷式绢本彩绘《黄河图》。经考证,此图是康熙帝亲自授命、由康熙朝河道总督靳辅延聘幕僚周洽、李含渼等人在清康熙二十三至二十六年(1684—1687)间绘制而成。周洽通过实地考察黄河并参照各地其他舆图,与李含渼等一起绘成两幅《黄河图》。靳辅于康熙二十六年九月将其中一幅呈奏康熙帝御览,后收贮于清内务府造办处舆图房,现存北京中国第一历史档案馆;另一幅在民国时期被北平图书馆舆图部收购,现藏台北故宫博物院图书文献处。周洽《黄河图》采用鸟瞰式画法,描绘了靳辅治理黄河、运河时修建的重要水利工程,以及黄河下游两岸重要的自然和人文地理景观,反映了清代的舆图绘制机制,具有极其重要的历史价值。此图是仅存的几幅鸟瞰式水利图之一,也是最精美、最能代表康熙前中期绘图风格的黄河图之一,在中国地图史和艺术史上都占有重要地位。     

乐事还同万众心——《货郎图》解读

研究者一般认为,南宋李嵩的《货郎图》是当时城乡之中四处活动的货郎小贩的写照,反映出宋代社会物质与经济生活的繁荣。但是如果与存世其他绘画作品中的“货郎”形象对比来看,《货郎图》中的“货郎”与现实生活中货郎的形象有不小的距离。本文试图通过另一种解读,将明代宫廷《货郎图》与南宋《货郎图》作为一个连续性的画题,论证《货郎图》题材实际上是宫廷元宵时节的节令绘画,以政府组织的元宵大型庆典中“货郎”杂扮表演为蓝本,是特定时间与空间的绘画,而非现实风俗的简单再现。本文最后对一些具体图像加以解读,尝试从图画与当时具体社会情境之间的关系来重新认识李嵩的杰作。     

The Neolithic Macro-(R)evolution: Macroevolutionary Theory and the Study of Culture Change

The macroevolutionary approach in archaeology represents the most recent example in a long tradition of applying principles of biological evolution to the study of culture change. Archaeologists working within this paradigm see macroevolutionary theory as an effective response to the shortcomings of neo-Darwinian biological evolution for studying cultural evolution. Rather than operating at the level of individual traits, macroevolutionary archaeologists emphasize the role of hierarchical processes in culture change. While neo-Darwinian archaeologists disavow any element of human intent in culture change, to macroevolutionary archaeologists human agency is a key component of cultural evolution that allows cultures to respond to pressures more quickly and with greater degree of flexibility and directedness than found in biological evolution. Major culture change, when it happens, is likely to be rapid, even revolutionary, with periods of rapid change separated by periods of relative stasis of actively maintained stability. The emergence of Neolithic cultures has long been recognized as one of two periods of major revolutionary culture change in human prehistory. Here I examine the record for the Near East, tracing the empirical record for the origin of agriculture in this region, as well as other demographic, social, and ideological components of Neolithic emergence. While the empirical record from the Near East subscribes in a general way to basic principles of macroevolutionary theory, cultural evolution cannot be understood through appeal to principles of biological evolution alone, whether based in macroevolutionary theory or neo-Darwinianism. Instead, the key role of human agency in culture change distinguishes cultural evolution from biological evolution and requires a more pluralistic and less doctrinaire appeal to multiple models of change based in both the biological and social sciences.     

《重修七帝寺碑记》释解

七帝寺为定州著名寺院,它与皇室、高官富绅有着千丝万缕的联系。《重修七帝寺碑记》不仅反映了这一历史史实,同时也为研究寺院僧俗组织结构提供了例证。北魏至隋的定州,胡汉并居,信仰杂糅。作为粟特商人的何永康,出资赎寺,成为俗寺主,透露出宗教信仰的复杂性。     

Bone weight,meat yield estimates and cod (Gadus morhua): A preliminary study of the weight method

Past approaches to the Weight Method (use of the weight of excavated bone assemblages to evaluate the relative potential meat yield of the animals from which they came) are critically reviewed. They do not account for both inter-taxon and intra-taxon variability in the relationship between bone weight and total body or soft tissue weight. Critics of the Weight Method have assumed that these problems are insurmountable. It is argued here that they can be overcome practically. Solutions lie in the integration of classic Weight Method approaches, which assume a consistent ratio of bone weight to body weight between different taxonomic and size groups, with the understanding of animal scaling provided by studies of skeletal mass allometry. Allometric equations derived from original data (regarding cod, Gadus morhua) and available from published sources (regarding mammals and birds) are used to illustrate this argument. Three practical approaches to the Weight Method are suggested and briefly explored, using bone weight data from Earls' Bu, a Norse site in Orkney, Scotland, as a case study.     

《唐华岳真君碑》考释

本文以《唐华岳真君碑》原拓为基础对其重新进行了录文和标点,对于一些重要词句加以简要注释。同时本文还梳理了此碑已往的著录情况,分析了碑文中的平阙与避讳现象,并对于撰人、书人及立碑主持者进行了一些讨论。     

The Atlas of the Languages of Iran (ALI): A Research Overview

There have been a number of important efforts to map out the languages of Iran, but until now no language atlas, or even a comprehensive and detailed country-level language map, has been produced. One of the recent initiatives which aims to fill this gap is the online Atlas of the Languages of Iran (ALI) (http://iranatlas.net). This article delineates objectives of the ALI research programme, atlas architecture, research methodology, and preliminary results that have been generated. Specific topics of interest are the structure and content of the linguistic data questionnaire; the handling of contrasting perspectives about the status of “languages” and “dialects” through a flexible multi-dimensional classification web; and the role of ongoing comparisons between language distribution assessments and hard linguistic data.