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本期所选的《战后东西文明之调和》一文,因写作于第一次世界大战正酣的1917年初,作者对西方文明的评价可能略显偏激了些。但是,如果我们充分考虑到1917年前后,精英知识分子们要么不敢睁眼看世界、死死抓住“天朝大国”的幻梦作为自己心灵最后的避风港湾;要么急不可耐地主张“全盘西化”、横扫一切中国固有之文明的两种极端化取向始终占据着中国思想文化界的主流地位,那么,杜亚泉在那个群情激昂、甚至情感往往压倒理性的年代里,所显示出的冷静客观的认知态度与高瞻远瞩的文化战略眼光,实在难能可贵,尽管这种声音与“五四”时代的主旋律明显地不怎么合拍。惟其如此,才更加显示出一个知识分子最可宝贵的独立思维的能力与特立独行的处世姿态。而这样一种姿态,或许只有在“五四”那样伟大的时代里才能绽放出如此绚烂夺目的光彩。
The article entitled The Reconciliation of Eastern and Western Civilizations Post-war, written in early 1917 when World War I was in full swing, may give a slightly more extreme assessment of Western civilization. However, if we fully consider that before and after 1917, the elite intellectuals either could not open their eyes to the world and seize the dream of a “great power in the sky” as their safe haven of the last resort. They would either impatiently advocate that “ The Westernization of the whole Westernization, ”sweeping across all of China’s two civilizations of the extreme orientation has always dominated the ideological and cultural circles in China’s mainstream status, then Du Yaquan in that passionate, and even emotional, often overwhelming rational era, showed calm Objective cognition and far-sighted cultural strategic vision are commendable, although this sound is obviously less coherent with the theme of the May Fourth Movement. Only in this way can we show even more the ability of an intellectual to think in the most precious way and be independent of his attitude. And such a gesture may only be able to bloom in such a splendid glory in such a great era as the May Fourth Movement.