本文選題：索爾仁尼琴 + 歷史語境��； 參考：《北京大學(xué)》2012年博士論文

【摘要】：如何解釋俄羅斯作家亞歷山大·索爾仁尼琴一生思想立場的幾次戲劇性轉(zhuǎn)變,在俄羅斯與西方學(xué)界是一個富有爭議的難題。而在中國,作家后期思想的轉(zhuǎn)變與推進(jìn),則還未得到應(yīng)有關(guān)注。在很大程度上,造成這種解釋和接受困境的,恰恰是那些曾讓索爾仁尼琴本人深感警惕,并努力反抗的“思想體系”與文化心態(tài)。在充分借鑒已有研究成果的基礎(chǔ)上,本文將從“歷史與個人交互作用”這一特定角度,重新梳理作家在各個重大歷史關(guān)口的特定探求與情思：索爾仁尼琴需要面對的歷史片段,幾乎都是在激烈的文明沖突中形成的。而承續(xù)著俄羅斯強(qiáng)大的知識分子傳統(tǒng),作家與它們一次次地發(fā)生碰撞。他不得不用自己的反抗性寫作,去盡量平衡那些已經(jīng)嚴(yán)重失衡的外部結(jié)構(gòu)。而這直接導(dǎo)致了其思想的“偏激”和日趨“保守”。 古拉格經(jīng)歷為索爾仁尼琴完成了最重要的一次精神驅(qū)魔。帶著“俄羅斯作家”的特殊意識,他開始記錄蘇聯(lián)的現(xiàn)代化急行軍對傳統(tǒng)價值觀與社會聯(lián)系的摧毀(第一章)；“解凍”的中止,也未能阻止其在《古拉格群島》中反抗那些抽空人類生活之豐富性,并讓“惡”得以正義化的“思想體系”。通過“多聲部”這一小說結(jié)構(gòu)形式,他極力呈現(xiàn)了歷史之非理性與開放性。而這些都支撐著作家對文明發(fā)展的所謂“普適”方案提出了質(zhì)疑(第二章)；不過,只有當(dāng)索爾仁尼琴來到西方,看到了許多熟悉而危險的現(xiàn)代性“怪物”后,他才將20世紀(jì)俄羅斯的政治災(zāi)難與啟蒙時代之后整個西方世界的精神失序聯(lián)系起來。這位永遠(yuǎn)的反抗者也與西方這一并不像其表面看來那么開放的強(qiáng)勢文明發(fā)生了一系列沖突。跨文化經(jīng)歷既給他帶來了諸多不適,也有力地刺激了其思想,讓他得以逐步厘清自己的文化立場(第三章)；隱居佛蒙特后,作家將主要精力投入到了《紅輪》這部總結(jié)性的作品中。從自己的歷史觀與文化觀出發(fā),他對俄羅斯革命的所謂必然性與積極性進(jìn)行了挑戰(zhàn)。而與其對俄羅斯未來道路的寄望相呼應(yīng),他筆下的帝俄歷史也閃現(xiàn)出了某種活力(第四章)；蘇聯(lián)解體后,作家?guī)е亟ǚ桨富氐阶鎳?卻發(fā)現(xiàn)俄羅斯在又一輪狂熱的西化后,走到了崩潰的邊緣。他只能以一種更加激烈的態(tài)度去提醒人們尊重本民族的傳統(tǒng)(第五章)�？紤]到中俄語境的高度相似,對索爾仁尼琴“逃回傳統(tǒng)”之旅的這種追蹤,將特別有助于我們思考現(xiàn)代性“紅輪”碾壓之下自身文明發(fā)展的許多困境、風(fēng)險以及可能性。
[Abstract]:How to explain the dramatic transformation of Russian writer Alexander Solzhenitsyn ' s whole life ' s thought stand is a controversial problem in Russia and Western academic circles .

Gurragher has experienced the most important spiritual drive for Solzhenitsyn . With the special consciousness of " Russian writer " , he began to record the destruction of the Soviet Union ' s modernization in connection with traditional values and social connections ( chap . I ) ;
The suspension of the " thaw " also failed to prevent it from fighting against the richness of the empty human life and making the " evil " justice system of " thought system " . Through the structure of " multi - vocal part " , he tried to present the irrational and openness of history . These all supported the author ' s question about the so - called " universal " scheme of the development of civilization ( chapter II ) ;
However , only when Solzhenitsyn came to the West , he saw a lot of familiar and dangerous modern " monsters " , and he only linked the political disaster of Russia in the 20th century with the spirit of the whole Western world after the Enlightenment .
From his view of history and culture , he challenged the so - called inevitability and enthusiasm of the Russian revolution .
After the disintegration of the Soviet Union , the writer returned to the motherland with the reconstruction programme , but found that Russia went to the brink of collapse after another round of fanaticism . He can only remind people to respect the tradition of the nation in a more violent manner ( Chapter V ) . In view of the high similarity of the context of China and Russia , it will especially help us to reflect on the many difficulties , risks and possibilities of the development of civilization under the " Red Wheel " of modernity .

【學(xué)位授予單位】：北京大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2012
【分類號】：I512.074

【參考文獻(xiàn)】

相關(guān)期刊論文 前1條

1 邸利平;袁祖社;;“相對主義”與“絕對價值”之爭——價值相對主義與現(xiàn)代性精神存在根基的缺失[J];人文雜志;2010年01期

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