“十七年”革命历史长篇小说的经典化与非经典化  

Classicalization and Nonclassicalization of the Revolutionary Historical Novels during the "Seventeen Years"

作　　者：刘思谦[1] 

机构地区：[1]河南大学文学院,河南开封475001

出　　处：《河南大学学报（社会科学版）》2008年第3期1-8,共8页Journal of Henan University(Social Sciences）

摘　　要：围绕着如何评价"十七年"革命历史长篇小说,已形成了经典化与非经典化这两种不同观点。前者完全认同"红色经典"这一命名,并进而把"文革文学"中的样板戏与《艳阳天》、《金光大道》等经典化,表现出将历史泛革命化和极端化的革命拜物教;后者不认同"红色经典"这一命名,认为文学经典应该是历代作家的最优秀的作品,是民族和人类文明的结晶,是前人智慧与创造的积累,是属于全人类的精神财富。经典的判断标准只能是全人类共通的人的价值和尊严,人的独立和自由,是全人类共通的人的真善美。"十七年"革命历史长篇小说表现出狭隘的政治功利主义和革命的原教旨化,艺术上唯革命标准是从,充满了宣扬仇恨的语言暴力,叙事模式化,故不能成为文学经典。本文认同后一种观点,并把此文的写作,看做是一种自我精神与自我意识的疗救过程。Two viewpoints have been formed around the comments of the revolutionary historical novels during the ＂seventeen years＂; one is classicalization and the other is nonclassicalization. The former agrees with the ＂red classics＂ terminology and classicalizes model operas of revolutionary literature with movies such as Yah Yang Tian and Jin Guang Da Dao, featured with pan-revolution and an extreme revolutionary fetishism. The latter disagrees with it believing that literary classics should be the most excellent works of all generations and the accumulation of the wisdom and creation of the former people as well as the consequence of the human civilization. The only criterion to judge them is the universal value, dignity, independence, liberty and the true beauty of the human beings. The revolutionary historical novels have displayed parochial political utilitarianism and revolutionary foundamentalism which are obedient to revolutionary standards characterized with language violence of hatred and a formalization of narration so that they should not be considered as classical. The author agrees with the latter and regards it as a process of self-remediation of the self-awareness and self-consciousness.

关 键 词：“十七年” 革命历史长篇小说 经典化 非经典化 

分 类 号：I206.7[文学—中国文学]