胡适与“五四”新文化——学识 史识 胆识 (二)

Hu Shi and New Culture of “May Fourth”: Scholarly Attainment, Historical Knowledge and Superior Judgment

在"五四"新文化、新文学运动中,胡适首先重视的并不是自己的"学识"和自己"学识"的具体来源,而是在他对中国文化现状的不满中形成的白话文革新的主张。这是他的"胆识",而不是他的"学识"。他的这种"胆识",与陈独秀的思想革命的主张、蔡元培兼容并包的教育思想、鲁迅的立人思想和对新文学的追求、周作人的文艺思想等等,发生的是相互引爆的关系,从而共同促生了中国的新文化与中国的新文学。但在"五四"新文化、新文学运动取得了初步的胜利之后,胡适就将这个运动主要纳入到他在美国留学时的"学识"基础上来阐释和说明,这明显扭曲了"五四"新文化、新文学运动的性质和意义。"五四"新文化、新文学的性质和意义应当从这些革新家的"胆识"的意义上来理解、来阐释,而不能仅仅从他们的"学识"及其来源的意义上来理解、来阐释。

In the 'May Fourth' New Culture and New Literature Movement, Hu Shi did not emphasized on his 'scholarly attainment' and its sources but on his assertion of vernacular language innovation which comes from his dissatisfaction on Chinese culture situation. His 'superior judgment' inter-triggered Chen Duxixu's opinion on thought revolution, Cai Yuanpei's education thought of embracing all, Lu Xun's idea of cultivating person and his pursuit of new literature, and Zhou Zuoren's idea on arts and literature. All these boomed new Chinese culture and literature. However, Hu Shi distorted the nature and significance of the 'May Fourth' Movement of new culture and literature when he included the Movement into his 'scholarly attainment' of his study in America. And he even analyzed and explained it on this basis. This paper points out that the nature and significance of the Movement should be understood and explained from these reformers' 'superior judgment' but not from their 'scholarly attainment' and its sources.