泰戈尔爱的哲学和宗教思想在20年代中国文学中的冲突与融合

发布时间：2018-06-27 16:26

本文选题：泰戈尔 + 爱的哲学　；参考：《重庆师范大学》2013年硕士论文

【摘要】：1924年亚洲第一个诺贝尔文学奖得主泰戈尔访华了！泰戈尔的来华不仅是中印文化交流史上的盛事，也是中国思想史上的一件大事。本文试图在分析泰戈尔宗教思想的基础上说明泰戈尔的来华为什么会在当时的中国引起热烈的反响，又为什么会导致中国部分文人志士的批判与反对。笔者分为四个部分阐述泰戈尔宗教思想在中国的冲突与融合。第一部分，分四个小部分，首先阐明了本文的研究意义和研究目的；其次，介绍了泰戈尔的思想及其中国之行以及泰戈尔的作品在中国的翻译和出版；最后分析介绍了比较文学的接受的理论、内涵、特征以及对之的误读。第二部分，介绍了泰戈尔爱的哲学在中国的融合和被批判。爱的哲学是泰戈尔思想中不可或缺的一个重要组成部分。首先说明了泰戈尔的“爱”包括艳情爱、泛爱，之后介绍了冰心对这种“爱”的纯净吸收、王统照以这种爱作为现实的借鉴、徐志摩受其艳情爱的影响和郭沫若对泛爱的专注。最后一节则是陈述部分文人对泰戈尔“爱的哲学”的批判。其中鲁迅、陈独秀等人认为这种爱严重脱离了现实，闻一多则认为泰戈尔的这些爱闺蜜气息浓重，瞿秋白、郭沫若则认为这种爱其实就是主张复辟奴性。第三部分，，是泰戈尔宗教思想在中国的回响与拒斥。在泰戈尔思想的影响下，冰心、郑振铎等人萌生了对现实的热情，许地山和泰戈尔在玄学上产生了共鸣，徐志摩等人创建了新月派。但与此同时，思想保守者和思想激进者对泰戈尔思想进行了无情的抨击和反对，他们当中有辜鸿铭、梁漱溟、陈独秀、郭沫若等人。第四部分，是文章的最后一部分，根据前文的剖析，分析了泰戈尔思想在当时受到批判的历史思想等方面的原因。从历史的角度来看，泰戈尔主张的思想不适合当时中国需要靠暴力革命才能救国救民的时代要求；从思想上看，泰戈尔的大爱、泛爱思想难以满足当时国内的政治需求，最后还有一个原因是当时的文人本身对泰戈尔的思想并非是完全了解的。
[Abstract]:Tagore, the first Asian Nobel Prize winner in literature, visited China in 1924. Tagore's visit to China is not only a great event in the history of cultural exchange between China and India, but also a major event in the history of Chinese thought. Based on the analysis of Tagore's religious thoughts, this paper attempts to explain why Tagore's coming to China caused a warm response in China at that time, and why it would lead to criticism and opposition of some Chinese literati. The author divides into four parts to expound the conflict and fusion of Tagore's religious thought in China. The first part, divided into four small parts, first expounds the significance and purpose of the research, secondly, introduces Tagore's thoughts and his trip to China, and the translation and publication of Tagore's works in China. Finally, it introduces the theory, connotation, characteristics and misreading of comparative literature. The second part introduces the fusion and criticism of Tagore's philosophy of love in China. The philosophy of love is an indispensable part of Tagore's thought. First, it explains that Tagore's "love" includes amorous love and pan-love, then introduces Bing Xin's pure absorption of this kind of "love". Wang Tongzhao uses this love as a practical reference, Xu Zhimo is influenced by his love and Guo Moruo focuses on pan-love. The last section states some scholars' criticism of Tagore's philosophy of love. Among them, Lu Xun, Chen Duxiu and others think that this kind of love is seriously divorced from reality, Wen Yiduo thinks that Tagore's friends are thick, Qu Qiubai and Guo Moruo believe that this kind of love is actually called "restoration of servility". The third part is the echo and rejection of Tagore's religious thought in China. Under the influence of Tagore's thoughts, Bing Xin, Zheng Zhenduo and others developed enthusiasm for reality, Xu Dishan and Tagore resonated in metaphysics, and Xu Zhimo et al founded the New Moon School. But at the same time, the ideological conservatives and radical people, among them, Gu Hongming, Liang Shuming, Chen Duxiu, Guo Moruo and so on, have attacked and opposed Tagore's thought mercilessly. The fourth part is the last part of the article, according to the analysis above, analyzed the Tagore thought at that time criticized the historical thought and other aspects of reasons. From a historical point of view, the ideas advocated by Tagore are not suitable for the needs of the times when China needed violent revolution to save the nation and the people. From an ideological point of view, Tagore's great love and pan-love thought could hardly meet the political needs of the country at that time. The last reason is that the literati themselves were not fully aware of Tagore's ideas.
【学位授予单位】：重庆师范大学
【学位级别】：硕士
【学位授予年份】：2013
【分类号】：I206.6;I351.06

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