本文選題：文言　切入點(diǎn)：白話(huà)　出處：《南開(kāi)大學(xué)》2013年博士論文

【摘要】：近代以來(lái),在西學(xué)東漸與民族危亡的雙重時(shí)代主題下,中國(guó)整個(gè)思想文化體系與面貌都發(fā)生了巨變。其中“文言”漸趨“沒(méi)落”,“白話(huà)”成為社會(huì)通行語(yǔ)言是影響最大的變化之一。漢語(yǔ)文的語(yǔ)言載體與表現(xiàn)形式的變革,直接影響人們的思想內(nèi)容和思維方式,甚至在一定程度上決定了整個(gè)思想文化的變革。白話(huà)文成為社會(huì)主流語(yǔ)言一百年來(lái),漢語(yǔ)文無(wú)論從內(nèi)涵還是面貌都進(jìn)入了一個(gè)嶄新的時(shí)代。但另一方面,現(xiàn)代漢語(yǔ)文建設(shè)過(guò)程中一直爭(zhēng)議不斷。及至當(dāng)代,國(guó)人母語(yǔ)能力的普遍下降與文學(xué)創(chuàng)作、語(yǔ)文教育所面臨的各種困境越來(lái)越受到人們的重視,造成這種局面的原因也許不止一個(gè),但如果從現(xiàn)代漢語(yǔ)文形成的源頭與過(guò)程來(lái)思考,就不能忽視“文言”對(duì)現(xiàn)代漢語(yǔ)文所具有的特殊意義。要想在現(xiàn)代白話(huà)文語(yǔ)境下討論“文言”的地位與價(jià)值,這就既需要回顧百年來(lái)文言在漢語(yǔ)文形成過(guò)程中的爭(zhēng)議和境遇,同時(shí)也要考察文言在這百年來(lái)的實(shí)際生存狀況到底如何。 文言以及文白問(wèn)題成為一個(gè)全社會(huì)關(guān)注的焦點(diǎn),實(shí)際上是在五四白話(huà)文運(yùn)動(dòng)時(shí)期達(dá)到高潮的。在白話(huà)文運(yùn)動(dòng)時(shí)期,秉持不同文化理念和現(xiàn)代漢語(yǔ)文建設(shè)思想的學(xué)人們,大體上形成了以倡導(dǎo)徹底打倒文言而推崇純白話(huà)的“白話(huà)倡導(dǎo)者”一派,和表示堅(jiān)持以傳統(tǒng)文言為基礎(chǔ)進(jìn)行語(yǔ)言改良的“文言守護(hù)者”一派。兩派展開(kāi)了激烈的爭(zhēng)論,成為近代中國(guó)最有影響的一次大討論。此后百年,兩派流脈不絕,其爭(zhēng)論也持續(xù)了一個(gè)世紀(jì)。在一定程度上,理清百年來(lái)關(guān)于文言和白話(huà)等相關(guān)語(yǔ)言論爭(zhēng),不但能夠梳理近代以來(lái)的漢語(yǔ)書(shū)面語(yǔ)面貌變化的根源、脈絡(luò),還可以借此把握中國(guó)社會(huì)的思想文化傾向。 以文言為核心角度去考察語(yǔ)言論爭(zhēng),首先我們要重新客觀回顧、評(píng)價(jià)“文言守護(hù)者”們對(duì)文言性質(zhì)與價(jià)值的觀念和認(rèn)識(shí)。在五四白話(huà)文運(yùn)動(dòng)高喊文言已“死”的呼聲中,文言守護(hù)者基于對(duì)文學(xué)、文化理念上的不同理解,直接導(dǎo)致了他們與白話(huà)倡導(dǎo)者對(duì)文言性質(zhì)定位的針?shù)h相對(duì)。他們認(rèn)為文言并沒(méi)有死去,否認(rèn)語(yǔ)言的階級(jí)屬性,認(rèn)為文言在語(yǔ)文修習(xí)、藝術(shù)表現(xiàn)力等諸方面仍有其特定的價(jià)值和作用。但這并不是說(shuō)文言守護(hù)者就像我們慣常認(rèn)識(shí)的那樣是反對(duì)文學(xué)革命的,事實(shí)上他們想通過(guò)改良中國(guó)文學(xué)來(lái)實(shí)現(xiàn)改變現(xiàn)代中國(guó)社會(huì)的初始目的,是與新文化倡導(dǎo)者一致的,區(qū)別就在于他們與白話(huà)倡導(dǎo)者的文化理念和改良措施不同。 一般慣常認(rèn)為五四白話(huà)倡導(dǎo)者是積極倡導(dǎo)白話(huà)、號(hào)召打到文言的,但實(shí)際上我們相對(duì)缺乏關(guān)于他們對(duì)文言的認(rèn)識(shí)和表現(xiàn)的研究。通過(guò)對(duì)白話(huà)倡導(dǎo)者陣營(yíng)內(nèi)部意見(jiàn)分歧的考察,會(huì)發(fā)現(xiàn)他們有很大一部分人在理念上是很重視文言對(duì)現(xiàn)代漢語(yǔ)文建設(shè)的價(jià)值的。再者,通過(guò)考察新文學(xué)作家的創(chuàng)作實(shí)踐與文言的關(guān)系,可以更加清晰的看出白話(huà)倡導(dǎo)者對(duì)文言實(shí)際的客觀認(rèn)識(shí),以及對(duì)文言的復(fù)雜心理情結(jié)。 除了重點(diǎn)考察五四時(shí)期之外,還要梳理五四之后直至新世紀(jì)對(duì)文言的爭(zhēng)論以及對(duì)漢語(yǔ)特色新的認(rèn)識(shí)和思考。文白之爭(zhēng)并沒(méi)有隨著五四白話(huà)文運(yùn)動(dòng)落潮而結(jié)束,關(guān)于漢語(yǔ)書(shū)面語(yǔ)的面貌、發(fā)展以及相關(guān)問(wèn)題的討論持續(xù)了整整一個(gè)世紀(jì),有很多因時(shí)代發(fā)展而出現(xiàn)的問(wèn)題成為了新的討論焦點(diǎn)。百年的討論,既讓人們不斷對(duì)漢語(yǔ)書(shū)面語(yǔ)的過(guò)去和現(xiàn)狀重新思考、咀嚼；更讓我們逐漸擺脫了過(guò)去因模仿西方理論從而造成對(duì)漢語(yǔ)的片面化認(rèn)識(shí),轉(zhuǎn)而開(kāi)始認(rèn)識(shí)漢語(yǔ)本身的特點(diǎn),為漢語(yǔ)文研究和良性發(fā)展提供了基礎(chǔ)。 需要注意的是,盡管百年來(lái)關(guān)于文言的爭(zhēng)論一直沒(méi)有斷絕,可文言在漢語(yǔ)文應(yīng)用上從未真正消失過(guò),它在社會(huì)各個(gè)領(lǐng)域以不同的方式存在著。在文藝創(chuàng)作方面,不但文言已經(jīng)深入影響、融合進(jìn)現(xiàn)代白話(huà)文之中,甚至舊體詩(shī)詞和各式舊式文體的創(chuàng)作也仍然存在。在社會(huì)生活中,無(wú)論是公共領(lǐng)域還是私人空間,文言在各式應(yīng)用文體中也都不同程度的發(fā)揮著其獨(dú)特的作用。 最后,文言在作為文化傳承的語(yǔ)文教育中的變化歷程也是耐人尋味的,近代以來(lái)文言教育隨著整個(gè)教育體制的變革而逐漸衰落。而近些年來(lái),文言及傳統(tǒng)文化對(duì)母語(yǔ)教育的特殊作用越來(lái)越受到人們的重視,對(duì)語(yǔ)文教育中的文白比例、教學(xué)教法等話(huà)題的反思與討論也逐漸走向深入。 總之,考查近代以來(lái)百年,白話(huà)文逐漸成為正統(tǒng)語(yǔ)言過(guò)程中,文言與白話(huà)之間的互動(dòng)過(guò)程；辨析在白話(huà)文為大勢(shì)所趨的歷史與現(xiàn)實(shí)中,主張和倡導(dǎo)“文言”價(jià)值和應(yīng)用功能學(xué)說(shuō)的理論流脈,并以當(dāng)代眼光重新審視,從中發(fā)現(xiàn)和討論對(duì)漢語(yǔ)文發(fā)展有益的理念；考察文言在現(xiàn)代語(yǔ)境下社會(huì)生存的實(shí)際狀況；梳理文言在語(yǔ)文教育中的發(fā)展變化和理念探討,對(duì)當(dāng)下語(yǔ)文觀念的新變和語(yǔ)文教育的改革予以思考。
[Abstract]:In modern times, the Chinese nation in the East and the dual theme of the times, the ideological and cultural system and China appearance has changed dramatically. The "classical" gradually "decline", "vernacular" has become a social common language is one of the biggest changes. Chinese language carrier and form change, directly affect people's the ideological content and the way of thinking, even to a certain extent determines the ideological and cultural change. The vernacular has become the mainstream of social language for one hundred years, Chinese from both the connotation and outlook have entered a new era. But on the other hand, the process of modern Chinese construction has been controversial. In the present age, generally with the decline of literary creation in Chinese native ability, and all kinds of difficulties faced by Chinese education more attention, the reasons for this situation may be more than one, but If the source and formation process from modern Chinese to thinking, we should not ignore the special significance of the "classical Chinese" of modern Chinese. To discuss the status and value of classical Chinese "in modern Chinese context, it will need to review hundreds of years in Chinese classical form in the process of dispute at the same time and circumstances, should also examine the practical situation of classical Chinese in this hundred years in the end how.
Classical Chinese and the issue has become a focus of concern of the whole society, is actually reached the climax in the 54 period of the vernacular movement. In the period of the vernacular movement, with different cultural ideas and modern Chinese Thought on construction of the people, basically formed to advocate completely knocked down and classical Chinese vernacular vernacular advocate "pure praise" school, and adhere to the traditional Chinese language as the basis for the improvement of "classical guardians" faction. Factions in debate, become a big discussion of modern Chinese most influential. After a hundred years, two stream. The debate lasted for a century. In a certain degree clear, one hundred years of classical Chinese and vernacular language related arguments, context root, Chinese written language can not only change the appearance of comb in modern times, but also to grasp the China social ideological and cultural tendency.
In the classical Chinese as the core point of view to examine the language debate, we need to re review the objective evaluation, "classical guardians of classical nature and value concept and understanding. In 54 classical Chinese vernacular movement has been shouting" dead "voice, the guardian based on classical Chinese literature, different understanding of Cultural Philosophy, direct lead them and advocate for the positioning of the vernacular classical nature. They argue that the classical tit for tat did not die, deny the class attribute of language, think in the language of classical Chinese learning, artistic expression and other aspects still has its specific value and function. But this is not to say that the classical guardian as we know it is against the usual the literary revolution, the fact that they want to change the initial purpose of modern society through the improvement of China China literature, is consistent with the new culture advocates, the difference was that they and the vernacular The advocator's cultural ideas and improvements are different.
The usual general think 54 vernacular advocate is advocated vernacular, call to classical Chinese, but in fact our relative lack of research on their understanding and expression of classical Chinese. Through the study of vernacular advocates camp internal disagreements, they will find that there is a large number of people in the idea is very great importance to the value of classical Chinese to modern Chinese construction. Furthermore, through the relationship between the creation and study of classical Chinese new literature writers, can more clearly see the vernacular advocate objective understanding of the classical Chinese practice, as well as the complex psychology of classical Chinese.
In addition to focus on the 54 period, but also carding 54 until after the new century for the Chinese debate on Chinese characteristics and new understanding and thinking. The dispute does not end with the 54 vernacular movement and the ebb tide, about Chinese written language features, discussing the development and related problems for over a century. There are many due to the emergence of era development problem has become the focus of discussion. The new discussion of hundred years, not only let people continue on past and current situation of Chinese written language to think again, chewing; let us gradually get rid of the past by imitating the western theory of Chinese resulting in one-sided understanding, to know the characteristics of Chinese itself, to provide a basis for Chinese language study and the benign development.
Note that, despite hundreds of years of classical debate has not been cut off, but in classical Chinese applications has never really disappeared, it in all areas of society in different ways. In literary and artistic creation, not only the classical Chinese has been deeply affected, integration into the modern vernacular, even the old style poetry and all kinds of old style still exist. In social life, whether it is public or private space, in a variety of applications in classical Chinese style there are different degrees of playing its unique role.
Finally, the classical Chinese is intriguing in the change course of Chinese education as a cultural heritage in the modern times, with the classical Chinese education education reform and gradually declined. In recent years, classical Chinese and traditional culture on the special role of mother tongue education attracts more and more people's attention, the Chinese education in the proportion of reflection with the topic of discussion teaching is gradually deepening.
In a word, examine the hundred years since modern times, the vernacular gradually became the orthodox language during the process of interaction between classical Chinese and vernacular vernacular; analysis of the history and reality of the represent the general trend of "classical Chinese", advocated the theory value and application function of flow pulse, and re-examine the contemporary vision, discovery and helpful discussion the Chinese concept of development from the study of classical Chinese; in the actual situation of social life in modern context; through discussion of classical Chinese in Chinese education development and reform ideas, new changes and the Chinese education on the current Chinese concept of thinking.

【學(xué)位授予單位】：南開(kāi)大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2013
【分類(lèi)號(hào)】：H19

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本文編號(hào)：1711027