- 相關推薦
論周作人的生死觀及其傳統文化資源
【摘要】 周作人的生死觀是探討其豐富復雜思想的一條路徑,他對生死問題的態度集中反映了他思想的變化發展,周作人生死觀的形成有著豐厚的傳統文化資源,這主要是因為他非同一般的傳統文化功底,因而有傳統文化的影響去探討周作人生死觀的變化發展是本文的主要著力點。周作人的生死觀按他人生不同的發展階段大致可以分為三個階段,即早期生死觀、中期生死觀和晚期生死觀,每一時期又有著各自的特色,成為了解他人生思想的關鍵之處。早期生死觀主要指周作人在青少年時期所形成的關于生死問題的思考,以他的早年生活為基礎,包括在故鄉紹興度過的童年時代、南京求學的五年、留學日本時期以及他輝煌的五四時期,這一階段是一個東西文化交匯的時代,傳統文化哺育下成長起來的周作人在接受了西方自然科學知識之后,在生死問題上產生了強烈的情理沖突,他在理智上認識到人有生必有死的殘酷現實,可在情感上他又確實不愿接受,這是周作人生命意識逐漸覺醒的時期。周作人的中期生死觀主要是指從1920年至1945年這一時期他對生死問題的根本態度,此時周作人的生活經歷了很大的改變,五四時期的輝煌已經不復存在,社會更加動亂不安、殺伐不斷,這讓周作人對社會更加失望,他開始了對生命意義的反思,同時周作人自己的生活也是風波不斷,1920年的一場大病耗盡了他多半年的時光,也讓他對自己的生命更加珍惜,兄弟失和、中年喪女都是沉重的打擊,這些都加劇了周作人思想的轉變,他有了明顯地死亡焦慮,認為能茍全性命于亂世是當下最要緊的事,這種極端的現世主義生死觀最終使他走向了附逆的深淵,周作人中期生死觀受到多種傳統文化資源的影響,主要有儒家的現世思想、道家的貴己重生思想、以及墨家的功利思想。晚期周作人的生死觀與前兩個時期相比有鮮明的特色,并且深刻的反映了周作人思想上的重大變化。周作人的晚年生活大約開始于1945年,社會的變遷,歲月的流逝都使他對生死的態度有了很大的改變,面對生死困境,他變得坦然,死亡已不在可怖,反而是一種解脫,但活著又不是完全沒有意義的,周作人認為自己生存的意義就是為人的活著,即為了家人和文學藝術的傳承,周作人晚期生死觀的形成一方面是由于他在經歷了浮沉榮辱之后所特有的生命體驗,另一方面還因為他在晚年真正理解了傳統文化中關于生死的有益部分,道家自然主義的生死觀、儒家道德理想主義的生死觀、以及佛家生命苦諦的思想都對他產生了深遠的影響。
【Abstract】 It is a very effective measures to explore the complex thinking of Zhou Zuoren with his concept of life and death ,the attitude of life and death expressed change of his thinking .the concept of life and death contacted with traditional culture ,because Zhou Zuoren had very good bases of traditional culture ,the distionation of this text is to explore the change of his concept of life and death from traditional culture .His concept of life and death generally divides three stages,the early stage,the middle stage,the later stage,these concept of life and death was his important thought.The early stage of his concept of life and death from the young life , it included childhood passing in Shaoxing ,the five years of study in Nanjing ,studied abroad in Japan and brilliant the May 4th ,it was a exchange times for the East and West culture ,Zhou Zuoren was fed with traditional culture ,he also accepted natural science from the West , so he had strong contradiction about life and death ,he knew that life and death was lay of nature , but he didn’t accept in feeling ,life mentality of Zhou Zuoren was waking in this stage.The middle stage of his concept of life and death from 1920 to1945 ,Zhou Zuoren’s life had been changed greatly at this time, brilliant the May 4th was not existing ,society was more disturbance and many people were killed , facing to this fact,Zhou Zuoren was very disappointed ,he began to think about life meaning ,at the same time,his life was not quiet ,a serious ill used up his strength , he considered that he must take good care of himself , their brothers became estranged , his daughter died in his middle age , these facts made Zhou Zuoren change his thinking , he expressed obvious death anxiety , he considered that it was very important to keep life in the disturnance society , the existing view resulted to his betray . Many cause of traditional culture effected the concepted of life and death , for example , the existing thinking of Confucianism , attach importance to life from Taoism , utility thoughts of Mohist .The concept of life and death in his later years had obviously feature,and it was thought greatly for Zhou Zuoren, the later years of Zhou Zuoren began from 1945 , society had changed , the years flowed on , he had very big changed about life and death , he didn’t think that death was horrible , but living also had significance , he considered that his living significance was for other people , for family member and spreading of literature , in the later years , Zhou Zuoren was very gentle . The concept of life and death was formed in his later years had two factors . Fistly, he had special life test because he had experienced many vicissitudes of life . Secondly, he really understand traditional culture about the concept of life and death , naturalism of Taoism and idealism of Confucianism in the concept of life and death , the Buddha about hard living , that’s all effected his thought.
【關鍵詞】 周作人; 生死觀; 傳統文化
【Key words】 Zhou Zuoren ; the concept of life and death ; traditional culture
論周作人的生死觀及其傳統文化資源
中文摘要 5-7
Abstract 7-8
緒論 9-10
一、早期生死觀及其傳統文化資源 10-16
（一） 早期生死觀 10-13
1、家庭變故與病痛折磨中引發的生命意識 10-12
2、樂生樂死的自我慰藉 12-13
（二） 早期生死觀的傳統文化資源 13-16
1、東西文化交匯下有生死問題引發的情理沖突 13-14
2、傳統文化彰顯的魅力 14-16
二、中期生死觀及其傳統文化資源 16-25
（一） 茍全性命于亂世的現世主義生死觀 16-20
1、歧路徘徊時的生死困境 16-18
2、茍全性命于亂世為第一要緊 18-20
（二） 周作人中期生死觀的傳統文化溯源 20-25
1、儒家的現世思想之于周作人的生死觀 20-21
2、道家的貴己重生思想 21-23
3、墨家的功利思想對于利的強調 23-25
三、周作人晚期生死觀及其文化資源 25-32
（一） 存，吾順事也；沒，吾寧也 25-28
（二） 晚期生死觀的傳統文化資源 28-32
1、道家自然主義的生死觀 28-29
2、儒家道德理想主義的生死觀 29-31
3、佛家生命苦諦的慧悟 31-32
結語 32-33
注釋 33-37
參考文獻 37-38
致謝 38-39
攻讀碩士期間發表的學術論文 39
【論周作人的生死觀及其傳統文化資源】相關文章：
論謹慎性原則的利弊及其正確運用04-16
論社區護理現狀及其發展對策05-03
論《左傳》之性質及其與《國語》之關系08-16
論虛擬聯合體及其法律地位06-04
論國內企業核心競爭力及其培育05-31
論條約對第三國的效力及其發展與建議05-26
論國際商事仲裁裁決的撤銷理由及其發展趨勢05-28
湖南省旅游資源及其評價05-12
談紅樹林的功能及其資源保護05-28
論金融期貨交易所及其獨占權制度06-09