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“人”的重建:周作人笔下的“兽”“人”“鬼”“神”形象

发布时间:2018-07-18 13:13
【摘要】:人学思想是周作人文学思想的核心命题,贯穿于周从早年“人的文学”到晚年对《路吉阿诺斯对话集》的翻译。其笔下的“人”生活在“兽”“鬼”“神”的参照系中,厘清这一谱系是理解周作人的人学思想的关键之一。本文从人禽之辨、人与鬼、人与神三个方面来梳理周笔下的“兽”“人”“鬼”“神”形象。在笔者看来,“兽”是周建立人的生物学基础;“人”是灵肉一致,兽性与神性的结合;“鬼”是人生喜惧愿望之投影,但“故鬼重来”的忧惧则是周对国民劣根性与蛮性的批判——从奴性、麻木、嗜杀到制艺与圣道之文化遗传;“神”则是权威与压迫的化身,成为周抵抗言论压制,拒绝博学鸿词征召之工具。而希腊诸神则是例外,其实他们对周而言则是人格化的神,是充满人性光辉的真人。
[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.


本文编号:2132007

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