李大钊论孔子

Li Dazhao's View on Confucius

在20世纪初期的尊孔与反孔思潮中,有人激烈地提出"打倒孔家店",也有人固执地要把孔教定为国教来供奉。作为新文化运动的主将之一,李大钊对有关孔子及其学说的态度并没有偏激到这两个极端。就现有文本资料来看,他对孔子及其学说的论述和评价有抑有扬、有褒有贬,而没有简单地片面地全盘否定或盲目地纯粹地肯定。李大钊在政治上不遗余力地积极抨击以孔子为偶像的旧礼教、旧道德,同那些抬出孔子作为护身符来维护专制统治的言行展开了猛烈斗争;同时,他科学地运用了马克思主义唯物史观的方法,对孔子及其思想进行了辩证分析。他认为孔子有两种不同形态的存在,即春秋时期真实存在过的孔子和被后世一再"解喻"的历史上的孔子。李大钊对这两种不同类型的孔子有着不同的分析和认识,并予以不同的评价。这种区别对待的做法是合理的,也是科学的。

In the early twentieth century,argument for or against Confucianism arose.Some strongly advocated'da dao kongjiadian'(down with Confucius),while others obstinately insisted on worshiping the Confucianism as a national religion.As a chief pioneer of the New Culture Movement,Li Dazhao did not allow his attitude towards Confucius and his doctrine to got to extremes.The existing literature shows that his discussion and evaluation of Confucius and his doctrine are mixed criticism with praise,without simply one-sided 'no'or blindly purely'yes'.Politically,he spared no effort to attack the old rituals and old morals advocated by Confucius,and fight against the maintenance of autocratic rule with Confucius as a amulet.Meantime,he scientifically applied Marxist historical materialism and made a dialectical analysis of Confucius and his doctrine.He argued that there were two different forms of Confucius:the Confucius in the Spring and Autumn period and the Confucius interpreted by the later generations after his death.Li Dazhao had different comprehensions of these two different kinds of Confucius,and gave them different evaluations,which are reasonable and scientific.