思想史视野中的许地山

Abstract

许地山不仅是现代文学史上卓尔不群的作家，而且是宗教学、民俗学、人类学、考古学等多个学术领域内知名的专家。但是，通过对中外现当代许地山研究成果的梳理，笔者发现这些研究多集中在文学领域，这说明许地山仍然蕴藏着巨大的、有待开发的研究空间。因此，本文选择许地山作为研究课题，并试图从思想史的角度探讨他的价值与意义。 本文侧重在“现代性”的背景下探求许地山对启蒙、现代性、中西文化冲突、宗教、现代学术等问题的态度与观点。 全文共分五个部分： 第一章主要探讨许地山的启蒙思想。《新社会》旬刊时期，他积极思考社会问题，参与教育启蒙实践，他的“教育”启蒙思路在这一时期形成。“五四”之后，中国启蒙遭遇诸多困境，但是他却能够突破启蒙之困境继续以“教育”的方式推进启蒙，他清醒地认识到启蒙的长期性与艰巨性，并将启蒙作为毕生的事业。 第二章主要探讨许地山对现代性的反思。他对现代性的反思集中在三个方面：一、对理性的反思。他敏锐地发现了机械劳动对人的“异化”及科学理性所导致的生活诗意的丧失，因此他抗拒知识理性并排斥城市文明，更难能可贵的是他认识到理性与非理性之间的龃龉，并用非理性去对抗理性；二、对主体性问题的思考。他质疑人的“主体性”，他能够以“主体间性”的视角去审视人与自然界的关系；三、对现代性与基督教关系的思考。他洞察到基督教在西方现代性发展中的“制约”作用，引发他对中国宗教问题的深入思考。 第三章主要探讨许地山的文化性格。他追求西方文化，同时又钟情于中国传统文化，并且能够在中西文化对比中发现传统文化之不足，进而试图以西方文化来修葺传统文化之弊端，他这种颇为中庸的文化性格是受到自身浓厚的民族主义情结、中庸思想以及刚刚兴起的功能主义人类学文化观之影响。 第四章主要探讨许地山宗教思想。在“五四”时期的“反宗教”浪潮中，他独树一帜，肯定宗教的价值与意义。他试图给中国植入宗教精神，其目的在于：一是为新的时代重建价值体系；二是应对现代精神危机；三是解决社会问题。虽然他的理性宗教并没有超越西方启蒙思想家的观点，但是在宗教基础薄弱的中国倡导宗教显然具有深远的价值与意义。 第五章主要探讨许地山的学术渊源及学术独立思想。他在学术上追求“博闻强识”，其治学方法承继了清代考证学并汲取了西方的科学精神。他立志“为学”，提倡“政学分途”，能够与“流行学风”保持距离，真正践行了“五四”“独立”、“自由”之精神。

Xu Dishan is not only an outstanding writer in the history Chinese modern literature, but also a well-known expert in many fields such as religion literature, folklore, anthropology and archaeology. By sorting modern and contemporary researches on Xu in China and world, the author discovers that most of them focus on the domain of literature. This shows that there is still an enormous and unexploited research space for Xu. Thus, this dissertation chooses Xu as the research subject and tries to discuss Xu’s value and significance in the history of thought visual field. Under the background of Chinese modernity, this dissertation investigates his attitude and opinion to questions about enlightenment, modernity, culture conflicts between Chinese and Western, religion and modern scholarship. The dissertation consists of five parts: Chapter one discusses Xu's enlightenment thought. During the period of the journal New Society published every ten days, he actively thought about social issues and participated in educational enlightenment practice. His system of educational enlightenment was formed in this period. After the May Fourth period, enlightenment encountered several serious problems in China. Xu, however, broke through the dilemma of enlightenment and continued to promote enlightenment by education. Xu took the enlightenment as his life-long career and realized clearly it was very long and difficult. Chapter two mainly discusses Xu Dishan’s reflection on modernity. The reflection can be divided into three aspects. First, he reflected on rationality. He acutely discovered mechanical work is the cause of people’s alienation and rationality of science leads to the loss of poetry in the life. He consequently resisted knowledge rationality and excluded city civilization. It was more invaluable for him to realize the confliction between rationality and non-rationality and apply non-rationality to confront rationality. Second, Xu contemplated the problem about subjectivity. Xu questioned people’s subjectivity and understands the relationship between human and nature under the view of intersubject. Third, he thought over the relationship between modernity and Christianity. He had an insight into Christianity constraining development of modernity in west so that he concerned with and thought over Chinese religious problems. Chapter three mainly discusses Xu’s culture character. Xu loved the Chinese traditional culture. However, he could realize the shortages in Chinese traditional culture by contrasting west culture and attempted to take advantage of west culture to repair the defect of Chinese traditional culture. This very moderate cultural character was affected by his strong nationalist sentiment, the mean thought and the anthropology culture being on the rise just now. Chapter four mainly discusses Xu’s religious ideology. In the wave of anti-religious, Xu is the only person who approved the value and significance of religions. He tried to implant religious spirit into China in order to rebuild a value system of new times, encounter spirit crisis and resolve social problems. Although Xu's reason religion didn’t transcend the viewpoint of west enlightenment thinkers, it was more significant and valuable for him to advocate religions in China where religious root was poor. Chapter five discusses the scholarly sources and independence of Xu. On study, his pursuit is that one is wide learning and has a retentive memory. His research method inherited the textual study in Qing Dynasty and absorbed the scientific spirit of the west. He resolved to learn and advocated the separation politics and academy. He kept a distance from the popular learning style. All his studies show the spirit of independence and freedom in the May Fourth period.

学位：文学博士

院系专业：人文学院中文系_文艺学

学号：10220070153975