本文選題：馬克思主義文學(xué)批評(píng)的中國形態(tài) + 民族國家��； 參考：《華中師范大學(xué)》2015年博士論文

【摘要】：“民族”是近百年中國馬克思主義文學(xué)批評(píng)的核心范疇之一,中國馬克思主義文學(xué)批評(píng)所持的民族的立場、標(biāo)準(zhǔn)和觀念,構(gòu)成了它區(qū)別于經(jīng)典、俄蘇和西方等其他不同形態(tài)的馬克思主義文學(xué)批評(píng)的一個(gè)重要特質(zhì)。梳理、總結(jié)與反思百年中國馬克思主義文學(xué)批評(píng)民族觀的形成、演變過程及其具體內(nèi)涵,在全球化新歷史條件下拓展和建構(gòu)當(dāng)代中國馬克思主義文學(xué)批評(píng)開放的民族觀,是本文致力實(shí)現(xiàn)的研究目標(biāo)。除緒論與結(jié)語外,本文分為四章,具體如下：第一章論述經(jīng)典馬克思主義文學(xué)批評(píng)與俄蘇馬克思主義文學(xué)批評(píng)的民族觀,及在它們的影響下中國馬克思主義文學(xué)批評(píng)民族觀的形成。馬克思主義經(jīng)典作家在不同場合對(duì)民族國家的性質(zhì)、特質(zhì)、歷史、立場、與國際主義的關(guān)系等作過論述�！懊褡濉笔且环N現(xiàn)代的歷史現(xiàn)象,共同的語言、共享的歷史傳統(tǒng)和相對(duì)明晰的活動(dòng)疆域是現(xiàn)代民族質(zhì)的規(guī)定性,民族國家與國際主義是辯證統(tǒng)一的,階級(jí)視野下的批判性肯定是經(jīng)典馬克思主義文學(xué)批評(píng)對(duì)于民族總的立場。俄蘇馬克思主義文學(xué)批評(píng)發(fā)展了經(jīng)典馬克思主義文學(xué)批評(píng)的民族思想,進(jìn)一步強(qiáng)調(diào)民族的歷史性質(zhì)和與資本主義的同構(gòu)性。中國馬克思主義文學(xué)批評(píng)的民族觀對(duì)經(jīng)典和俄蘇馬克思主義文學(xué)批評(píng)的接受從一開始便是具有主體意識(shí)的“研究、批評(píng)與決定”。救亡圖存和民族主義是中國馬克思主義文學(xué)批評(píng)民族觀形成時(shí)的現(xiàn)實(shí)境遇與思想動(dòng)力,民族性成為后者肯定性的價(jià)值訴求。第二章在西方馬克思主義批評(píng)的參照下,梳理、總結(jié)和反思中國馬克思主義文學(xué)批評(píng)民族觀的演變及具體內(nèi)涵。與西方馬克思主義文學(xué)批評(píng)對(duì)于民族持諱莫如深、頗有微辭乃至尖銳批評(píng)的立場相異,從“民族主義文學(xué)”批判到“民族形式”論爭,從延安文藝座談會(huì)講話到“文化革命”,從新時(shí)期到新世紀(jì),民族是中國馬克思主義文學(xué)批評(píng)一貫的立場、訴求和尺度。隨歷史條件和任務(wù)的變化,中國馬克思主義文學(xué)批評(píng)對(duì)民族內(nèi)涵的探求依次在“民族與階級(jí)”、“民族與世界”、“民族和現(xiàn)代”三組命題中展開。首先,在民族與階級(jí)的關(guān)系上,在階級(jí)斗爭空前尖銳的時(shí)代,民族文學(xué)必然具有階級(jí)性,不同階級(jí)具有不同的民族性,但并不是“只有”和“全然”是階級(jí)性�？隙ㄎ乃嚨拿褡逍�,并不否定它同時(shí)具有階級(jí)性,反之亦然。文藝的民族性和階級(jí)性也有統(tǒng)一的一面,不同階級(jí)有共同的民族性,民族與階級(jí)相互轉(zhuǎn)換為對(duì)方的話語表達(dá)。其次,在民族和世界的關(guān)系上,民族是“個(gè)別與普遍之統(tǒng)一的相關(guān)物”,民族性與世界性相互依存、對(duì)立統(tǒng)一。一方面,不存在脫離了民族性的世界性,世界性寓于民族性中,并通過民族性呈現(xiàn)出來；另一方面,民族性需要以世界性為坐標(biāo)、視野和目的,特殊性不能割棄普遍性而存在。中國當(dāng)代馬克思主義文學(xué)批評(píng)既要反思各種文化特殊性論,也要反對(duì)虛妄的普遍主義文化立場,堅(jiān)持以特殊性為基礎(chǔ)并與普遍性相統(tǒng)一的民族性。第三,在民族與現(xiàn)代的關(guān)系上,民族是現(xiàn)代性的悖反,建設(shè)既是“民族的”又是“現(xiàn)代的”文學(xué),是中國馬克思主義文學(xué)批評(píng)的具體目標(biāo)。在中國馬克思主義文學(xué)批評(píng)中,民族性與現(xiàn)代性是矛盾統(tǒng)一的,具體體現(xiàn)于中國文學(xué)現(xiàn)代化與民族國家的同構(gòu)關(guān)系、民族與個(gè)人的兼顧、批判地弘揚(yáng)傳統(tǒng)等方面。民族性與現(xiàn)代性既彼此包含,又相互對(duì)立。中國馬克思主義文學(xué)批評(píng)不應(yīng)蹈襲西方現(xiàn)代性,而應(yīng)立足于社會(huì)主義文藝建設(shè)的中國經(jīng)驗(yàn),提出、探討和發(fā)展自己的現(xiàn)代性命題。第三章論析全球化時(shí)代中國馬克思主義文學(xué)批評(píng)堅(jiān)持民族立場的可能性與積極意義,并批判地吸納后殖民理論與國外當(dāng)代馬克思主義文學(xué)批評(píng)的民族觀念。全球化不僅是資本主義物理空間的簡單擴(kuò)張,更是邏輯肌理的深刻滲透,去差異化-夷平和解域化-不可脫鉤是全球化的主要文化邏輯。全球化猛烈沖擊民族國家,但不會(huì)帶來一個(gè)“后民族”時(shí)代,中國馬克思主義文學(xué)批評(píng)堅(jiān)持文學(xué)的民族差異性可以減緩甚至改變?nèi)蛭幕呁倪M(jìn)程。批判地檢討后殖民理論和國外當(dāng)代馬克思主義批評(píng)的民族觀,是拓展中國馬克思主義文學(xué)批評(píng)民族觀的重要途徑。后殖民理論肯定民族主義是摧毀殖民體系和重振文化的利器,認(rèn)識(shí)到民族國家和文化建設(shè)、民族主義和帝國主義的同構(gòu)性,解構(gòu)和置換反殖民的民族主義的本質(zhì)主義和二元論思維,強(qiáng)調(diào)民族的建構(gòu)性、混雜性和非物質(zhì)性,并為民族指明新人道主義和社會(huì)主義方向,然而也流露出濃烈的烏托邦氣息,掩蓋了民族間客觀存在的物質(zhì)壓迫關(guān)系。國外當(dāng)代馬克思主義批評(píng)在民族問題上既肯定民族在反抗殖民統(tǒng)治、抵抗全球文化標(biāo)準(zhǔn)化的作用,又對(duì)它潛藏的種族主義、沙文主義因子,對(duì)于社會(huì)革命和人類解放而言是一種狹隘扭曲、異化的組織形式等表達(dá)了不滿。鑒此,他們分別重釋了民族的內(nèi)涵,主要包括安德森“想象的共同體”、伊格爾頓和阿罕默德“個(gè)別與普遍之統(tǒng)一的相關(guān)物”、詹姆遜“自我和他者的關(guān)系概念”等論,這些新的民族論為中國馬克思主義文學(xué)批評(píng)提供了有益啟迪。第四章從個(gè)體觀、傳統(tǒng)及其弘揚(yáng)觀和主體性觀三方面,建構(gòu)全球化下中國馬克思主義文學(xué)批評(píng)開放的民族觀。在民族與個(gè)體的關(guān)系上,中國馬克思主義文學(xué)批評(píng)一方面認(rèn)為,在當(dāng)前歷史條件下,民族國家是“現(xiàn)實(shí)的個(gè)人”的基本社會(huì)關(guān)系和主要活動(dòng)場所,在人類步入自由王國的歷史前,民族國家為個(gè)人的合理權(quán)利、自由全面發(fā)展提供保障,民族需要在個(gè)體的堅(jiān)持而非繞過中被超越和揚(yáng)棄。另一方面,民族國家是人類歷史活動(dòng)的產(chǎn)物和“現(xiàn)實(shí)的個(gè)人”通向自由王國的途徑手段,民族國家要尊重和保障“現(xiàn)實(shí)的個(gè)人”的合理權(quán)利、全面發(fā)展和自我實(shí)現(xiàn)的要求,但這種尊重和保障不是抽象、形式的,而應(yīng)是具體、差異性的。中國馬克思主義文學(xué)批評(píng)致力民族與個(gè)體的平衡統(tǒng)一,不能是此而廢彼,但這種平衡統(tǒng)一不是絕對(duì)、靜止的,而是在動(dòng)態(tài)偏置中達(dá)成。民族以每一個(gè)體的實(shí)現(xiàn)為自身的實(shí)現(xiàn),同時(shí)每一個(gè)體又在為民族的實(shí)現(xiàn)中獲得自我的實(shí)現(xiàn)。共享的傳統(tǒng)是民族的基本特質(zhì),中國馬克思主義文學(xué)批評(píng)堅(jiān)持開放的民族立場,需要科學(xué)地理解“傳統(tǒng)”本身和規(guī)劃“繼承和弘揚(yáng)”它的方式。傳統(tǒng)是活著的過去、進(jìn)展中的過程和在未來,是聯(lián)結(jié)和貫穿民族過去、現(xiàn)在和未來的因素�！稗D(zhuǎn)換性創(chuàng)造”是中國馬克思主義文學(xué)批評(píng)弘揚(yáng)傳統(tǒng)所主張的路徑,傳統(tǒng)只有經(jīng)過轉(zhuǎn)換,面對(duì)和解決新的民族文化經(jīng)驗(yàn)才能得到真正地繼承和弘揚(yáng)�！稗D(zhuǎn)換性創(chuàng)造”不是以既定的西方現(xiàn)代價(jià)值為圭臬,其目的是“別立新宗”。甄別傳統(tǒng),稽查可轉(zhuǎn)換的傳統(tǒng)的原初和演變含義,批判和克服舊的傳統(tǒng),在應(yīng)對(duì)民族現(xiàn)實(shí)問題中賦予舊傳統(tǒng)以新的內(nèi)涵,是“轉(zhuǎn)換性創(chuàng)造”傳統(tǒng)的具體步驟。傳統(tǒng)只有經(jīng)過創(chuàng)造性轉(zhuǎn)換,才能成為民族文化創(chuàng)造的源頭活水。民族主體性的確立系于他者,且是歷史具體的,中國馬克思主義文學(xué)批評(píng)樹立和堅(jiān)守民族文化的主體性,不能固守啟蒙現(xiàn)代性的主客二分、先驗(yàn)、純粹、內(nèi)在、絕對(duì)、超歷史的本質(zhì)主體性論,而要標(biāo)舉一種向他者與歷史開放的民族主體性論。民族文化的主體應(yīng)在民族自我和他者的融合,從而創(chuàng)造新質(zhì)的過程中確立。民族性是不同民族文化之間相互區(qū)分的依據(jù),它是歷史、具體、由人的實(shí)踐所塑造、處于不停息地轉(zhuǎn)化生成中的東西。由于民族的主體性是處于與他者結(jié)構(gòu)關(guān)系和具體歷史中的,因此它既不拒絕外來文化,也不固守某種固有不變的文化,而是推崇文化融合和超越創(chuàng)新,在創(chuàng)造自己的歷史中凸顯與他者的差異,在融合他者中推動(dòng)自己的歷史發(fā)展,從而使民族主體的關(guān)系結(jié)構(gòu)和歷史維度有機(jī)結(jié)合起來。
[Abstract]:"Nationality" is one of the core categories of the Chinese literary criticism of Marx's doctrine in the last hundred years. The standpoint, standard and concept of the nationalism held by Chinese Marx literary criticism constitute an important trait that distinguishes it from other different forms of literary criticism of Marx, such as the classics, Russia and the West. The formation, process and concrete connotation of the national view of Marx's literary criticism in China, expanding and constructing the national view of the contemporary Chinese Marx's literary criticism under the new historical conditions of globalization, is the aim of this article. In addition to the introduction and conclusion, this article is divided into four chapters: the first chapter is to discuss the classics The national view of the literary criticism of Canon Marx and the literary criticism of Russian and Soviet Marx doctrine, and the formation of the national view of Chinese Marx's literary criticism under their influence. The classic Marx writers have discussed the nature, character, history, position and internationalism of the national state on different occasions. A modern historical phenomenon, a common language, a shared historical tradition and a relatively clear territory of activity are the stipulations of the modern national quality, the national state and internationalism are dialectically unified. The criticism of the class view is definitely the standpoint of the classical Marx's literary criticism for the nation. The Russian Soviet Marx literary criticism The national thought of classical Marx literary criticism has been developed, and the historical nature of the nation and the isomorphism with capitalism are further emphasized. The acceptance of the classic and Russian Soviet Marx literary criticism by the national view of Marx's literary criticism in China is from the beginning to the "study, criticism and decision" with the consciousness of the main body. Drawing and nationalism are the realistic circumstances and ideological motive of the formation of the national view of Marx's literary criticism in China, and the national nature becomes the affirmative appeal of the latter. The second chapter, under the reference of Western Marx criticism, combs, summarizes and rethinks the evolution and concrete connotation of the national view of Marx's literary criticism in China. The literary criticism of Fang Marx's doctrine is different from the people who are very taboo, with quite a few words and even a sharp criticism. From the critique of "nationalist literature" to "national form", from the Yanan literature and art forum to the "Cultural Revolution", from the new period to the new century, the people are the consistent standpoint of the Chinese Marx literary criticism. With the change of historical conditions and tasks, the exploration of the national connotation of Marx's literary criticism in China is in turn in the three propositions of "nationality and class", "nation and the world", "national and modern". First, the national literature is inevitable in the era of class struggle. With class nature, different classes have different ethnic characteristics, but not "only" and "all" are class nature. Affirming the national character of literature and art, it does not deny that it has class nature at the same time, and vice versa. The national character and class nature of literature and art also have a unified side, different classes have common national character, and the nation and class convert to each other. Secondly, in the relationship between the nation and the world, the nation is the "relevant object of the unification of the individual and the universal", the National Nature and the world are interdependent and the opposite is unified. On the one hand, there is no world nature divorced from national nature, and the world is in National Nature, and it is presented through national nature; on the other hand, national nature needs to be taken The world is the coordinate, the vision and the purpose, and the particularity can not be discarded by the universality. The contemporary Chinese literary criticism of Marx should not only reflect on the theory of cultural particularity, but also oppose the false and universalism cultural standpoint, and adhere to the nationality on the basis of particularity and universality. Third, in the relationship between national and modern, The nation is the paradox of modernity, and the construction is both "national" and "modern" literature. It is the specific target of Chinese literary criticism of Marx's doctrine. In the Chinese literary criticism of Marx, the national character and modernity are contradictory and unified, which is embodied in the isomorphism of Chinese literature and the nation and the nation, the nation and the individual. The Chinese Marx doctrine literary criticism should not follow the western modernity, and should be based on the Chinese experience of the socialist literature and art construction, put forward and develop his own present proposition. The third chapter analyses the Chinese Mark in the era of globalization. The ideological literary criticism adheres to the possibility and positive significance of the national standpoint, and critically absorbs the national concept of post colonial theory and the contemporary Marx literary criticism of foreign countries. Globalization is not only a simple expansion of the physical space of capitalism, but also a profound infiltration of the logical texture. The main cultural logic of globalization. Globalization has violently impacted national countries, but it will not bring a "post nation" era. Chinese Marx literary criticism adheres to the national differences of literature. It can slow or even change the process of global cultural assimilation. Criticism of post colonial theory and the people of foreign contemporary Marx criticism The view of nationality is an important way to expand the national view of Marx's literary criticism in China. The postcolonial theory affirms that nationalism is a weapon to destroy the colonial system and revive the culture. It recognizes the construction of national state and culture, the isomorphism of nationalism and imperialism, and the deconstruction and replacement of the essentialism and dualism of the anti colonial nationalism. It emphasizes the constructivism, confounding and non material nature of the nation, and points out the new humanitarianism and socialist direction for the nation. However, it also reveals a strong Utopian atmosphere, which conceals the objective material oppression relationship between the nationalities. The foreign contemporary criticism of contemporary Marx doctrine affirms the resistance of the nation to the colonial rule and resistance on the people's problem. The role of global cultural standardization and its hidden racism and chauvinism are a narrow and distorted and dissimilated form of organizational form for the social revolution and human liberation. Therefore, they reinterpreted the connotation of the nation, including Anderson's "imaginary community", Eagleton and Ahmed. The theory of "the relationship between individual and universal unity", Jameson's concept of "the relationship of self and the other", and so on. These new nationalism provide useful enlightenment for Chinese Marx's literary criticism. The fourth chapter from the three aspects of the individual view, the tradition and the concept of carrying forward and the subjectivity, and the opening of the globalization of Chinese Marx's literary criticism under the construction of Globalization On the relationship between national and individual, Marx's literary criticism in China holds that, on the one hand, under the current historical conditions, the nation state is the basic social relationship and main activity place of "real individual". Before the history of human entering the kingdom of freedom, the national state provides the individual's reasonable rights and free and comprehensive development. To guarantee, the nation needs to be surpassed and abandoned in the individual's insistence rather than bypassing. On the other hand, the nation state is the means of the product of human history and the "real individual" to the realm of freedom, and the nation state should respect and guarantee the reasonable rights and interests of the "real individual", the requirements of the all-round development and self realization, but this kind of requirement Respect and guarantee are not abstract, form, but specific and different. Chinese Marx's literary criticism is committed to the balance and unity of the nation and the individual, and it can not be this and the other. But this kind of balance is not absolute and static, but is achieved in the dynamic bias. The tradition of the shared tradition is the basic trait of the nation. The Chinese Marx doctrine literary criticism persists in the open national standpoint. It needs to understand the "tradition" itself and the way of planning "inherit and carry forward" it. The tradition is the living past, the process of progress and the future. The "transformational creation" is the path advocated by the Chinese Marx literary criticism to carry forward the tradition. Only through conversion, the tradition can be truly inherited and carried forward in the face and solution of the new national cultural experience. "Transformational creation" is not based on the established western modern value. The aim is to "do not set up the new religion", to identify the tradition, to check the original and Evoluational meaning of the convertible tradition, to criticize and overcome the old tradition, to give the old tradition a new connotation to the problems of the national reality, and to be the concrete step of the tradition of "transformational creation". The establishment of national subjectivity is based on the other and is specific in history. Marx's literary criticism in China has set up and adheres to the subjectivity of national culture. It can not stick to the essence of the two points, transcendental, pure, intrinsic, absolute, and history of the enlightenment modernity, and to mark the people open to the other and the history. The subject of ethnic group. The subject of national culture should be established in the process of the integration of the national self and the other, thus creating a new quality. Nationality is the basis for the distinction between different ethnic cultures. It is a history, concrete, and created by the practice of human beings. The structure relationship and the specific history, therefore it neither refuses the foreign culture, nor adheres to some inherent culture, but advocates the cultural integration and Transcendence of innovation. It highlights the difference between the other and the other in the creation of its own history, and promotes its historical development in the fusion of others, thus making the relationship structure and historical dimension of the national subject. Combine organically.
【學(xué)位授予單位】：華中師范大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2015
【分類號(hào)】：I206.09
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