【摘要】：人學思想是周作人文學思想的核心命題,貫穿于周從早年“人的文學”到晚年對《路吉阿諾斯對話集》的翻譯。其筆下的“人”生活在“獸”“鬼”“神”的參照系中,厘清這一譜系是理解周作人的人學思想的關(guān)鍵之一。本文從人禽之辨、人與鬼、人與神三個方面來梳理周筆下的“獸”“人”“鬼”“神”形象。在筆者看來,“獸”是周建立人的生物學基礎(chǔ);“人”是靈肉一致,獸性與神性的結(jié)合;“鬼”是人生喜懼愿望之投影,但“故鬼重來”的憂懼則是周對國民劣根性與蠻性的批判——從奴性、麻木、嗜殺到制藝與圣道之文化遺傳;“神”則是權(quán)威與壓迫的化身,成為周抵抗言論壓制,拒絕博學鴻詞征召之工具。而希臘諸神則是例外,其實他們對周而言則是人格化的神,是充滿人性光輝的真人。
[Abstract]:The theory of human studies is the core proposition of Zhou Zuoren's literary thought, which runs through Zhou's translation of Lugianos Dialogy from his early "Human Literature" to his later years. "Man" in his works lives in the frame of reference of "beast", "ghost" and "god". To clarify this pedigree is one of the keys to the understanding of Zhou Zuoren's humanist thought. This paper combs Zhou's image of "beast" man "and" ghost "and" god "from three aspects: man and ghost, man and god. In my opinion, "beast" is the biological basis of Zhou Jianli people; "man" is the combination of spirit and flesh, beast and divinity; "ghost" is the projection of life's desire to fear and love. However, the fear of "the return of the ghost" is Zhou's criticism of the inferiority and savageness of the people-from servility, numbness, love of killing to the cultural inheritance of art and sainthood; "God" is the embodiment of authority and oppression and becomes Zhou's resistance to suppression of speech. Refuse to learn the tools of recruitment. The Greek gods are the exception, in fact, they are personified gods to Zhou, they are full of human beings.
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本文編號：2132007