世界大同主義與紐約知識(shí)分子的形成
發(fā)布時(shí)間：2018-09-11 14:39
【摘要】： 紐約知識(shí)分子是一群以《黨派評(píng)論》雜志為主要陣地的猶太裔知識(shí)分子。他們?cè)趹?zhàn)后美國(guó)社會(huì)的影響力不容忽視,涉及各個(gè)領(lǐng)域。紐約知識(shí)分子的成功很大程度上取決于形成時(shí)期的一些核心價(jià)值觀,很重要的一點(diǎn)就是世界大同主義。世界大同主義在紐約知識(shí)分子的形成以及早期激進(jìn)主義向戰(zhàn)后自由主義的轉(zhuǎn)變中起的重要作用是本文探討的核心。 世界大同主義的基本含義是世界公民,提倡通過(guò)個(gè)人的自由發(fā)展來(lái)實(shí)現(xiàn)全人類(lèi)的進(jìn)步。文中所指的世界大同主義提倡文化的發(fā)展及多樣性,既反對(duì)消除文化差異,也反對(duì)狹隘的文化自閉,希望通過(guò)多種文化與文化之間的融合,實(shí)現(xiàn)整體社會(huì)文化的發(fā)展。同時(shí),世界大同主義認(rèn)為個(gè)人身份認(rèn)同也是發(fā)展的,個(gè)人可以通過(guò)文化交流,實(shí)現(xiàn)自我全新身份認(rèn)同。 本文共四章。第一章介紹了紐約知識(shí)分子的形成背景。作為第二代猶太移民,紐約知識(shí)分子既融不入主流社會(huì),也不想回到父輩的世界。20世紀(jì)初,有學(xué)者提出美國(guó)文化存在文學(xué)與社會(huì)之間的斷層。舊的價(jià)值體系的崩潰需要新的文學(xué)在文化傳統(tǒng)中去尋找方向。在這樣的雙重背景下,紐約知識(shí)分子接受了世界大同思想,希望通過(guò)文化融合來(lái)實(shí)現(xiàn)美國(guó)文學(xué)的發(fā)展,也解決移民的身份困惑。 第二章解釋了紐約知識(shí)分子接受激進(jìn)思想,加入共產(chǎn)黨的原因。很重要的一點(diǎn)是馬克思主義含有世界大同的思想,認(rèn)為文化是一個(gè)漸變的過(guò)程。紐約知識(shí)分子接受的馬克思主義是一種分析方法和價(jià)值導(dǎo)向。 第三章分析了紐約知識(shí)分子的重要轉(zhuǎn)變過(guò)程,即:從無(wú)產(chǎn)階級(jí)文學(xué)到現(xiàn)代主義文學(xué),從支持共產(chǎn)黨到反對(duì)斯大林。這也是紐約知識(shí)分子形成的特征�！饵h派評(píng)論》的早期文章反映了紐約知識(shí)分子期望的無(wú)產(chǎn)階級(jí)文學(xué)是文學(xué)美學(xué)性與革命性的融合,然后無(wú)產(chǎn)階級(jí)文學(xué)為政治所用,過(guò)于革命性,忽視了美學(xué)價(jià)值。1937到1939年間發(fā)生的莫斯科審判以及共產(chǎn)黨推行的人民陣線運(yùn)動(dòng)等讓紐約知識(shí)分子進(jìn)一步認(rèn)清斯大林的集權(quán)思想。這嚴(yán)重背離了世界大同的初衷。脫離共產(chǎn)黨成為必然選擇。 第四章中,紐約知識(shí)分子逐漸放棄了激進(jìn)主義思想,成為自由主義者。紐約變得更加世界大同化。推力與拉力的作用下,紐約知識(shí)分子回歸了美國(guó)社會(huì)。 最后,紐約知識(shí)分子是個(gè)非常獨(dú)特的群體。他們的世界大同主義價(jià)值觀影響了戰(zhàn)后美國(guó)社會(huì)政治、文化的方方面面,也為20世紀(jì)后期美國(guó)社會(huì)的右傾做出了很大貢獻(xiàn)。
[Abstract]:New York intellectuals are a group of Jewish intellectuals whose main position is Party Review magazine. Their influence in postwar American society cannot be ignored, covering all fields. The success of New York intellectuals depends largely on some of the core values of the formative period. The formation of New York intellectuals and the transformation of early radicalism to postwar liberalism are the core of this paper. The basic meaning of world unionism is that the citizens of the world advocate the progress of all mankind through the free development of the individual. The world unionism in this paper advocates the development and diversity of culture, opposes both the elimination of cultural differences and the narrow cultural autistic, and hopes to realize the development of the whole social culture through the fusion of various cultures and cultures. At the same time, the world unionism holds that personal identity is also developed, and individuals can realize their new identity through cultural exchange. There are four chapters in this paper. The first chapter introduces the formation background of New York intellectuals. As the second generation of Jewish immigrants, New York intellectuals neither melt into the mainstream society nor return to the world of their parents. At the beginning of the 20th century, some scholars pointed out that there is a gap between literature and society in American culture. The collapse of the old value system requires new literature to find its way through cultural traditions. Under this dual background, New York intellectuals accepted the idea of world harmony, hoping to achieve the development of American literature through cultural integration, and to solve the identity confusion of immigrants. The second chapter explains why New York intellectuals accepted radical ideas and joined the Communist Party. It is very important that Marxism contains the idea of world unity and that culture is a gradual process. The Marxism accepted by New York intellectuals is a kind of analytical method and value orientation. The third chapter analyzes the important transformation process of New York intellectuals, that is, from proletarian literature to modernist literature, from supporting the Communist Party to opposing Stalin. This was also the characteristic of the formation of New York intellectuals. The early articles of the Party Review reflected that the proletarian literature that New York intellectuals expected was a combination of literary aesthetics and revolution, and then proletarian literature was used for politics and was too revolutionary. Ignoring the aesthetic value between 1937 and 1939, the Moscow trial and the people's Front Movement promoted by the Communist Party made New York intellectuals more aware of Stalin's totalitarian thought. This seriously deviates from the original intention of the world's Great Harmony. Separation from the Communist Party became an inevitable choice. In the fourth chapter, New York intellectuals gradually give up radicalism and become liberals. New York has become more cosmopolitan. Under the influence of thrust and pull, New York intellectuals returned to American society. Finally, New York intellectuals are a very unique group. Their cosmopolitan values influenced the political and cultural aspects of postwar American society, and also contributed greatly to the right-leaning of American society in the late 20th century.
【學(xué)位授予單位】：華東師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2008
【分類(lèi)號(hào)】：K712.5
本文編號(hào)：2236979
[Abstract]:New York intellectuals are a group of Jewish intellectuals whose main position is Party Review magazine. Their influence in postwar American society cannot be ignored, covering all fields. The success of New York intellectuals depends largely on some of the core values of the formative period. The formation of New York intellectuals and the transformation of early radicalism to postwar liberalism are the core of this paper. The basic meaning of world unionism is that the citizens of the world advocate the progress of all mankind through the free development of the individual. The world unionism in this paper advocates the development and diversity of culture, opposes both the elimination of cultural differences and the narrow cultural autistic, and hopes to realize the development of the whole social culture through the fusion of various cultures and cultures. At the same time, the world unionism holds that personal identity is also developed, and individuals can realize their new identity through cultural exchange. There are four chapters in this paper. The first chapter introduces the formation background of New York intellectuals. As the second generation of Jewish immigrants, New York intellectuals neither melt into the mainstream society nor return to the world of their parents. At the beginning of the 20th century, some scholars pointed out that there is a gap between literature and society in American culture. The collapse of the old value system requires new literature to find its way through cultural traditions. Under this dual background, New York intellectuals accepted the idea of world harmony, hoping to achieve the development of American literature through cultural integration, and to solve the identity confusion of immigrants. The second chapter explains why New York intellectuals accepted radical ideas and joined the Communist Party. It is very important that Marxism contains the idea of world unity and that culture is a gradual process. The Marxism accepted by New York intellectuals is a kind of analytical method and value orientation. The third chapter analyzes the important transformation process of New York intellectuals, that is, from proletarian literature to modernist literature, from supporting the Communist Party to opposing Stalin. This was also the characteristic of the formation of New York intellectuals. The early articles of the Party Review reflected that the proletarian literature that New York intellectuals expected was a combination of literary aesthetics and revolution, and then proletarian literature was used for politics and was too revolutionary. Ignoring the aesthetic value between 1937 and 1939, the Moscow trial and the people's Front Movement promoted by the Communist Party made New York intellectuals more aware of Stalin's totalitarian thought. This seriously deviates from the original intention of the world's Great Harmony. Separation from the Communist Party became an inevitable choice. In the fourth chapter, New York intellectuals gradually give up radicalism and become liberals. New York has become more cosmopolitan. Under the influence of thrust and pull, New York intellectuals returned to American society. Finally, New York intellectuals are a very unique group. Their cosmopolitan values influenced the political and cultural aspects of postwar American society, and also contributed greatly to the right-leaning of American society in the late 20th century.
【學(xué)位授予單位】：華東師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2008
【分類(lèi)號(hào)】：K712.5
【參考文獻(xiàn)】
相關(guān)博士學(xué)位論文 前2條
1 嚴(yán)志軍;萊昂內(nèi)爾·特里林的文化批評(píng)[D];南京師范大學(xué);2004年
2 陳茂華;理查德·霍夫施塔特的史學(xué)思想研究[D];復(fù)旦大學(xué);2005年
，本文編號(hào)：2236979
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