本文選題：梁濟(jì)　切入點：離異與回歸　出處：《山西師范大學(xué)》2012年碩士論文　論文類型：學(xué)位論文

【摘要】：梁濟(jì)是一位生活在清季民初社會轉(zhuǎn)型時期的傳統(tǒng)文人。他從小接受嚴(yán)格的儒家傳統(tǒng)教育，傳統(tǒng)文化對其以后的行為取向產(chǎn)生了深刻影響。民族危機(jī)加深，西學(xué)東漸沖擊著中國士人的傳統(tǒng)觀念。清末梁濟(jì)積極向西方學(xué)習(xí)，留心時務(wù)。政治上，贊成變法改革，反對暴力革命。文化上，積極進(jìn)行社會改革。改革教育、改良戲劇、辦白話報，目的是開啟民智，喚醒愛國熱情。可見梁濟(jì)是一位溫和漸進(jìn)的改良派，是清末時期思想的急先鋒。1878-1912年，這是梁濟(jì)對傳統(tǒng)文化的“離異”，其思想的重心是向西方學(xué)習(xí)。 辛亥革命后，清朝覆亡，梁濟(jì)在無奈中接受民國，其思想重心隨之發(fā)生逆轉(zhuǎn)，開始觀察民國時局走向，并提出希望民國善治的期望。事與愿違，，民初時局民生困窘民德墮落，梁濟(jì)對此提出“道德立國”。這是梁濟(jì)向傳統(tǒng)文化的初步回歸。國會召開后，政黨政爭議員腐敗，梁濟(jì)提出“國性救國”，呼吁保存民族特性。這是梁濟(jì)向傳統(tǒng)文化的較大回歸。民初時局愈演愈烈，社會更加混亂，梁濟(jì)毅然選擇殉身保存道義。除此之外，自民國建立后，梁濟(jì)思想中始終存在一種割舍不斷的戀舊情結(jié)，這亦是其向傳統(tǒng)文化的回歸。1912-1918年，這是梁濟(jì)向傳統(tǒng)文化的“回歸”，其思想重心是從傳統(tǒng)文化中尋求救國之道。 本文以梁濟(jì)為研究中心，通過分析梁濟(jì)與以梁濟(jì)為代表的這一批人士對中學(xué)與西學(xué)前后認(rèn)識的思想變化，來反映民初社會轉(zhuǎn)型時期特有的這一文化現(xiàn)象，即“梁濟(jì)現(xiàn)象”。面對民國種種社會失序現(xiàn)象，他們否定西方文化，轉(zhuǎn)而強(qiáng)調(diào)中國傳統(tǒng)文化，目的是使傳統(tǒng)文化不至斷絕。他們從傳統(tǒng)文化中尋求救國之策，中國近代文化轉(zhuǎn)型遭受挫折，由此說明近代文化轉(zhuǎn)型之困境。
[Abstract]:Liang Ji is a traditional literati who lived in the period of social transformation in the early Qing Dynasty and early Republic of China. He received strict Confucian traditional education as a child. The traditional culture had a profound influence on his future behavior and the national crisis deepened. In the late Qing Dynasty, Liang Ji was actively learning from the West and paying attention to the times. Politically, he was in favour of reform of the law and opposed to violent revolution. Culturally, he was actively engaged in social reform, education, and drama. The purpose of the vernacular newspaper is to open up the wisdom of the people and awaken patriotic enthusiasm. It can be seen that Liang Ji is a moderate and progressive reformist who was the vanguard of the thought in the late Qing Dynasty. This is Liang Ji's "divorce" from traditional culture, and the focus of his thought is to learn from the West. After the Revolution of 1911, the Qing Dynasty collapsed, Liang Ji accepted the Republic of China in helplessness, and its center of thought reversed, began to observe the current situation of the Republic of China, and put forward the hope that the Republic of China good governance. Liang Ji put forward the idea of "building a country by virtue". This is the initial return of Liang Ji to the traditional culture. After the Congress was held, political parties and members of parliament were corrupt. Liang Ji put forward "national salvation" and called for the preservation of national identity. This is Liang Ji's greater return to traditional culture. The situation in the early Republic of China became increasingly fierce and the society became more chaotic. Liang Ji resolutely chose to die for the preservation of morality. In addition, since the founding of the Republic of China, There is always a kind of nostalgia complex in Liang Ji's thought, which is also his return to traditional culture from 1912 to 1918. This is the "return" of Liang Ji to traditional culture, whose ideological center is to seek the way to save the nation from the traditional culture. This article takes Liang Ji as the research center, through the analysis Liang Ji and the group of people represented by Liang Ji to the middle school and the western school before and after the thought change, to reflect this cultural phenomenon which is unique in the early period of the social transformation of the Republic of China. That is, "Liang Ji phenomenon". In the face of all kinds of social disorder in the Republic of China, they negated western culture and emphasized Chinese traditional culture in order not to cut off traditional culture. They sought strategies to save the country from traditional culture. The transformation of modern Chinese culture suffered setbacks, thus explaining the dilemma of modern cultural transformation.
【學(xué)位授予單位】：山西師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2012
【分類號】：K252;K258

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 湯奇學(xué),陳寶云;“救國”與“救人”——辛亥革命時期與新文化運(yùn)動時期改造國民性思想之比較[J];安徽大學(xué)學(xué)報;2003年04期

2 陳恩虎;;民初遺老圈傳統(tǒng)文化情愫探析[J];安徽史學(xué);2006年03期

3 王雷;民國初年生存空間的歧異——前清遺老圈里的生死節(jié)義[J];安徽師范大學(xué)學(xué)報(人文社會科學(xué)版);2003年01期

4 蘇全有;;辛亥革命促使民主觀念深入人心了么?[J];安徽師范大學(xué)學(xué)報(人文社會科學(xué)版);2006年03期

5 熊羅生;;從離異到回歸——近代中國知識分子的思想軌跡[J];北京社會科學(xué);1989年02期

6 劉景臣;試析嚴(yán)復(fù)晚年保守思想的形成[J];渤海學(xué)刊;1995年01期

7 周武;一個近代儒者的人格與良知:梁濟(jì)之死[J];檔案與史學(xué);1995年02期

8 行龍;懷才不遇:內(nèi)地鄉(xiāng)紳劉大鵬的生活軌跡[J];清史研究;2005年02期

9 韓華;;梁濟(jì)自沉與民初信仰危機(jī)[J];清史研究;2006年01期

10 邵盈午;從梁濟(jì)“自沉”看中國近代遺老的文化心態(tài)[J];上海師范大學(xué)學(xué)報(哲學(xué)社會科學(xué)版);2004年01期

相關(guān)碩士學(xué)位論文 前4條

1 耿勵;梁啟超國民性改造思想及其現(xiàn)代價值[D];首都師范大學(xué);2006年

2 李茂;從傳統(tǒng)走向現(xiàn)代[D];福建師范大學(xué);2007年

3 魯克霞;民國前期自殺問題研究之探析（1912～1930）[D];蘇州大學(xué);2008年

4 葉長全;論晚清知識分子在現(xiàn)代化進(jìn)程中的心態(tài)歷程[D];福建師范大學(xué);2008年

本文編號：1557549