“五四”激进派对儒学及传统文化所采取的态度称为“激情评判”。在“五四”特定的文化语境中 ,因历史的重负和历史与现实的复杂关系 ,“激进派”对儒学不能不采取“激情”的方式去评判 ,但又因儒学的博大精深、精华与糟粕的矛盾统一以及“激进派”所运用的新思想、新方法理性因素的渗入 ,使他们“激情评判”中不能不渗入理性的成分。从陈独秀、胡适、鲁迅、李大钊在《新青年》上评儒的言论可以得出结论 :五四激进派评儒时所批判的并非儒学的全部、儒学的精华 ,而是“独尊”或“一统”的儒学———儒教 ;批判的锋芒并非指向古人 ,而是指向今人 ;并非反对儒学的历史价值 ,而是儒学与现代社会、现代生活的背离 ;并非诘问儒学历史的功过 ,而是抨击儒学被当时政治社会的利用 ;并非指向精神超越性的伦理道德 ,而是指向强制性的伦理道德。“激情评判”对反思传统文化、引进西方文化、创造新文化产生了一定的影响 The “May 4th” radical’s attitude toward Confucianism and traditional culture is called “passion judgment.” In “May 4th” specific cultural context, due to the heavy burden of history and the complicated relationship between history and reality, the “radicals” judged Confucianism in such a way that it could not but “pass passion.” However, due to the extensive and profound Confucianism and the essence The contradictory unification of dross and the infiltration of new ideas and new methods used by “radicals” can not but infiltrate the rational elements in their “passion judgments.” From the comments made by Chen Duxiu, Hu Shi, Lu Xun and Li Dazhao on the “New Youth”, we can conclude that the critique of Confucianism by the May Fourth radicalism was not the essence of Confucianism but the essence of Confucianism, but “monarchism” or “ Unified ”Confucianism --- Confucianism; critical edge does not point to the ancients, but to present people; not opposed to the historical value of Confucianism, but Confucianism and modern society, the departure of modern life; not ask the merits of Confucianism, and Is criticized Confucianism was the political and social utilization at that time; not pointing to ethical moral transcendence, but to the mandatory ethics. “Passion assessment” has a certain impact on the reflection of traditional culture, introduction of western culture and creation of new culture