世界大同主义与纽约知识分子的形成
发布时间：2018-09-11 14:39
【摘要】： 纽约知识分子是一群以《党派评论》杂志为主要阵地的犹太裔知识分子。他们在战后美国社会的影响力不容忽视,涉及各个领域。纽约知识分子的成功很大程度上取决于形成时期的一些核心价值观,很重要的一点就是世界大同主义。世界大同主义在纽约知识分子的形成以及早期激进主义向战后自由主义的转变中起的重要作用是本文探讨的核心。 世界大同主义的基本含义是世界公民,提倡通过个人的自由发展来实现全人类的进步。文中所指的世界大同主义提倡文化的发展及多样性,既反对消除文化差异,也反对狭隘的文化自闭,希望通过多种文化与文化之间的融合,实现整体社会文化的发展。同时,世界大同主义认为个人身份认同也是发展的,个人可以通过文化交流,实现自我全新身份认同。 本文共四章。第一章介绍了纽约知识分子的形成背景。作为第二代犹太移民,纽约知识分子既融不入主流社会,也不想回到父辈的世界。20世纪初,有学者提出美国文化存在文学与社会之间的断层。旧的价值体系的崩溃需要新的文学在文化传统中去寻找方向。在这样的双重背景下,纽约知识分子接受了世界大同思想,希望通过文化融合来实现美国文学的发展,也解决移民的身份困惑。 第二章解释了纽约知识分子接受激进思想,加入共产党的原因。很重要的一点是马克思主义含有世界大同的思想,认为文化是一个渐变的过程。纽约知识分子接受的马克思主义是一种分析方法和价值导向。 第三章分析了纽约知识分子的重要转变过程,即:从无产阶级文学到现代主义文学,从支持共产党到反对斯大林。这也是纽约知识分子形成的特征。《党派评论》的早期文章反映了纽约知识分子期望的无产阶级文学是文学美学性与革命性的融合,然后无产阶级文学为政治所用,过于革命性,忽视了美学价值。1937到1939年间发生的莫斯科审判以及共产党推行的人民阵线运动等让纽约知识分子进一步认清斯大林的集权思想。这严重背离了世界大同的初衷。脱离共产党成为必然选择。 第四章中,纽约知识分子逐渐放弃了激进主义思想,成为自由主义者。纽约变得更加世界大同化。推力与拉力的作用下,纽约知识分子回归了美国社会。 最后,纽约知识分子是个非常独特的群体。他们的世界大同主义价值观影响了战后美国社会政治、文化的方方面面,也为20世纪后期美国社会的右倾做出了很大贡献。
[Abstract]:New York intellectuals are a group of Jewish intellectuals whose main position is Party Review magazine. Their influence in postwar American society cannot be ignored, covering all fields. The success of New York intellectuals depends largely on some of the core values of the formative period. The formation of New York intellectuals and the transformation of early radicalism to postwar liberalism are the core of this paper. The basic meaning of world unionism is that the citizens of the world advocate the progress of all mankind through the free development of the individual. The world unionism in this paper advocates the development and diversity of culture, opposes both the elimination of cultural differences and the narrow cultural autistic, and hopes to realize the development of the whole social culture through the fusion of various cultures and cultures. At the same time, the world unionism holds that personal identity is also developed, and individuals can realize their new identity through cultural exchange. There are four chapters in this paper. The first chapter introduces the formation background of New York intellectuals. As the second generation of Jewish immigrants, New York intellectuals neither melt into the mainstream society nor return to the world of their parents. At the beginning of the 20th century, some scholars pointed out that there is a gap between literature and society in American culture. The collapse of the old value system requires new literature to find its way through cultural traditions. Under this dual background, New York intellectuals accepted the idea of world harmony, hoping to achieve the development of American literature through cultural integration, and to solve the identity confusion of immigrants. The second chapter explains why New York intellectuals accepted radical ideas and joined the Communist Party. It is very important that Marxism contains the idea of world unity and that culture is a gradual process. The Marxism accepted by New York intellectuals is a kind of analytical method and value orientation. The third chapter analyzes the important transformation process of New York intellectuals, that is, from proletarian literature to modernist literature, from supporting the Communist Party to opposing Stalin. This was also the characteristic of the formation of New York intellectuals. The early articles of the Party Review reflected that the proletarian literature that New York intellectuals expected was a combination of literary aesthetics and revolution, and then proletarian literature was used for politics and was too revolutionary. Ignoring the aesthetic value between 1937 and 1939, the Moscow trial and the people's Front Movement promoted by the Communist Party made New York intellectuals more aware of Stalin's totalitarian thought. This seriously deviates from the original intention of the world's Great Harmony. Separation from the Communist Party became an inevitable choice. In the fourth chapter, New York intellectuals gradually give up radicalism and become liberals. New York has become more cosmopolitan. Under the influence of thrust and pull, New York intellectuals returned to American society. Finally, New York intellectuals are a very unique group. Their cosmopolitan values influenced the political and cultural aspects of postwar American society, and also contributed greatly to the right-leaning of American society in the late 20th century.
【学位授予单位】：华东师范大学
【学位级别】：硕士
【学位授予年份】：2008
【分类号】：K712.5
本文编号：2236979
[Abstract]:New York intellectuals are a group of Jewish intellectuals whose main position is Party Review magazine. Their influence in postwar American society cannot be ignored, covering all fields. The success of New York intellectuals depends largely on some of the core values of the formative period. The formation of New York intellectuals and the transformation of early radicalism to postwar liberalism are the core of this paper. The basic meaning of world unionism is that the citizens of the world advocate the progress of all mankind through the free development of the individual. The world unionism in this paper advocates the development and diversity of culture, opposes both the elimination of cultural differences and the narrow cultural autistic, and hopes to realize the development of the whole social culture through the fusion of various cultures and cultures. At the same time, the world unionism holds that personal identity is also developed, and individuals can realize their new identity through cultural exchange. There are four chapters in this paper. The first chapter introduces the formation background of New York intellectuals. As the second generation of Jewish immigrants, New York intellectuals neither melt into the mainstream society nor return to the world of their parents. At the beginning of the 20th century, some scholars pointed out that there is a gap between literature and society in American culture. The collapse of the old value system requires new literature to find its way through cultural traditions. Under this dual background, New York intellectuals accepted the idea of world harmony, hoping to achieve the development of American literature through cultural integration, and to solve the identity confusion of immigrants. The second chapter explains why New York intellectuals accepted radical ideas and joined the Communist Party. It is very important that Marxism contains the idea of world unity and that culture is a gradual process. The Marxism accepted by New York intellectuals is a kind of analytical method and value orientation. The third chapter analyzes the important transformation process of New York intellectuals, that is, from proletarian literature to modernist literature, from supporting the Communist Party to opposing Stalin. This was also the characteristic of the formation of New York intellectuals. The early articles of the Party Review reflected that the proletarian literature that New York intellectuals expected was a combination of literary aesthetics and revolution, and then proletarian literature was used for politics and was too revolutionary. Ignoring the aesthetic value between 1937 and 1939, the Moscow trial and the people's Front Movement promoted by the Communist Party made New York intellectuals more aware of Stalin's totalitarian thought. This seriously deviates from the original intention of the world's Great Harmony. Separation from the Communist Party became an inevitable choice. In the fourth chapter, New York intellectuals gradually give up radicalism and become liberals. New York has become more cosmopolitan. Under the influence of thrust and pull, New York intellectuals returned to American society. Finally, New York intellectuals are a very unique group. Their cosmopolitan values influenced the political and cultural aspects of postwar American society, and also contributed greatly to the right-leaning of American society in the late 20th century.
【学位授予单位】：华东师范大学
【学位级别】：硕士
【学位授予年份】：2008
【分类号】：K712.5
【参考文献】
相关博士学位论文 前2条
1 严志军;莱昂内尔·特里林的文化批评[D];南京师范大学;2004年
2 陈茂华;理查德·霍夫施塔特的史学思想研究[D];复旦大学;2005年
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