浮士德精神在中国的接受研究（1878-2015）

发布时间：2018-01-05 22:13

本文关键词：浮士德精神在中国的接受研究（1878-2015）　出处：《郑州大学》2017年硕士论文　论文类型：学位论文

【摘要】：现代中国对国外思想资源的接受中,对浮士德精神的接受是相当典型的。浮士德的一生展现了个体生命不同层面的疑惑和追求,也反映了中国现代化进程中国人所共有的问题。“浮士德精神”是指诗剧《浮士德》中主人公以其立身行事所表现出来的精神。本论文借助史料文献,采用实证分析的方法,以接受美学为理论支撑,通过对浮士德精神在中国百年接受史的梳理,探讨不同时期接受者对浮士德精神的不同阐释,展现浮士德精神在中国现代化进程中演变状况,探寻对浮士德精神的不同理解与接受状况背后的文化原因。通过浮士德精神的百年接受史这一个案,进一步探寻“西学东渐”和东西文化交流的一般规律。国内对浮士德精神的接受可根据不同的特点大致分为五个时期。1878年到1915年歌德和《浮士德》以其在西方的重要地位引起了国人的注意,是浮士德精神在中国接受的先声。1915年到1930年五四运动使得外国文学在中国流传更广,伴随着个性解放的潮流,浮士德精神主要被理解为追求主体觉醒的精神,后期随着马克思主义的传入,又被认为具有资产阶级的软弱性,以郭沫若为主要代表。1930年到1937年随着歌德研究的深入,浮士德精神也具有了更多的内涵:宗白华从艺术人生的美学角度出发,认为浮士德精神是一种内在精神世界的探求和外在物质世界的探险在审美意义上的高度统一;梁宗岱则以诗人的角度认为,浮士德精神就是在诗性的生活中不懈的寻求真理,享受人生的精神;李长之作为一个朝气蓬勃的青年批评家,他认为浮士德精神是永不言弃的青年精神。1937年到1978年间,由于抗战和文革的影响,歌德研究趋于沉寂,郭沫若等人远离浮士德精神,但也有学者如陈铨、冯至将浮士德精神作为宣扬抗战的武器和渡过苦难的精神支柱,陈铨认为浮士德精神是狂飙时代的思想内核,是重塑中国锐意进取的国民精神的榜样;冯至认为浮士德精神是否定促进肯定,肯定战胜否定的精神,以天行健,君子以自强不息概括。1978年至2015年随着改革开放的深入,浮士德精神在中国的接受进入了新的阶段,主要表现在对其的现代主义反思和后现代主义解构。前者以张辉对浮士德精神新的美学解释为代表,他认为浮士德精神是解决现代人精神困境的良药,是在断念基础上追求生命的价值的精神。后者以吴建广、孟京辉等人为代表,认为浮士德精神反映了人性无止境的贪欲。梳理百年来浮士德精神在中国的接受,可以看出中西文化的交流构建了中国当代文化的内容与气魄,对中西文化的差异乃至社会思想发展演变规律的研究,对反思历史,观察当下,构建未来都有重要意义。(由于资料收集问题,本论文研究仅限于大陆地区)
[Abstract]:In modern China's acceptance of foreign ideological resources, the acceptance of Faust's spirit is quite typical. Faust's life shows the doubts and pursuit of individual life on different levels. "Faust Spirit" refers to the spirit of the protagonist in the poem play "Faust" in which the protagonist acts with his own body. This paper is based on historical documents. By using the method of empirical analysis and taking reception aesthetics as theoretical support, this paper discusses the different interpretations of Faust spirit in different periods by combing the hundred years' reception history of Faust spirit in China. To show the evolution of Faust spirit in the process of Chinese modernization, to explore the cultural reasons behind the different understanding and acceptance of Faust spirit. Further explore "Western Learning spreading to the East" The acceptance of Faust spirit in China can be divided into five periods according to different characteristics. From 1878 to 1915 Goethe and Faust are important in the West. Attracted the attention of the people. From 1915 to 1930, the May 4th Movement made foreign literature spread more widely in China, accompanied by the trend of personality liberation. Faust spirit is mainly understood as the pursuit of the spirit of the awakening of the subject, and later along with the introduction of Marxism, it is considered to have the weakness of the bourgeoisie. Guo Moruo as the main representative. From 1930 to 1937 with the depth of Goethe research, Faust spirit also has more connotation: Zong Baihua from the aesthetic point of view of art and life. Faust spirit is a kind of exploration of the inner spiritual world and the exploration of the external material world, which is highly unified in the aesthetic sense. Liang Zongdai, on the other hand, holds that the spirit of Faust is the spirit of seeking truth and enjoying life in the poetic life. Li Changzhi, as a vigorous young critic, thought that Faust was the spirit of youth that never gave up. From 1937 to 1978, due to the influence of the War of Resistance against Japan and the Cultural Revolution, the study of Goethe tended to be silent. Guo Moruo and other people far away from Faust spirit, but also some scholars such as Chen Quan, Feng Zhi Faust spirit as a weapon to promote the war of resistance and the spirit of the spirit of the support through the suffering, Feng Zhi that Faust spirit is the ideological core of the era. It is an example of reshaping China's enterprising national spirit; Feng Zhi believed that Faustian spirit is the spirit of negation to promote affirmation, positive to overcome the spirit of negation, with the days of health, gentleman self-improvement summarized. 1978 to 2015 with the deepening of reform and opening up. The acceptance of Faust spirit in China has entered a new stage, mainly manifested in its modernism reflection and post-modernism deconstruction. The former is represented by Zhang Hui's new aesthetic interpretation of Faust spirit. He thinks that Faust spirit is the good medicine to solve the spiritual dilemma of modern people and the spirit of pursuing the value of life on the basis of judgment. The latter is represented by Wu Jianguang and Meng Jinghui. Faust spirit reflects the endless greed of human nature. Combing the acceptance of Faust spirit in China for a hundred years, we can see that the exchange of Chinese and Western cultures has constructed the content and spirit of Chinese contemporary culture. The study of the differences between Chinese and Western cultures and the law of the evolution of social ideology is of great significance to reflect on history, observe the present and construct the future. (due to the problem of data collection, the study of this paper is limited to the mainland)
【学位授予单位】：郑州大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：I516.073

【相似文献】