新人文主义的中国阐释与范式转换——学衡派“跨语际实践”研究之二  

Chinese Interpretation and Paradigm Transformation of New Humanism:The Study on Xueheng School’s “Trans-lingual Practice”

作　　者：马建高[1] MA Jian-gao(School of Chinese Language and Literature,Yancheng Teachers University,Yancheng,Jiangsu,224002,China)

机构地区：[1]盐城师范学院文学院,江苏盐城224002

出　　处：《盐城师范学院学报（人文社会科学版）》2023年第6期108-116,共9页Journal of Yancheng Teachers University（Humanities & Social Sciences Edition)

基　　金：国家社会科学基金后期资助项目“《学衡》与《新青年》文学观念比较研究”(23FZWB076)。

摘　　要：白璧德新人文主义思想与中国儒家传统思想非常契合,这种契合引起了学衡派群体的共鸣。新人文主义思想促使学衡派用世界视阈进一步体认世界文化的统一性与普遍性,也使得学衡派具有了新文化阵营所缺乏的经典意识。学衡派与新文化阵营间的对抗与参差对话,是新人文主义文化观念的中国阐释和范式转换,也是一种“跨语际实践”。他们经由白璧德所架起的与西方古典文化沟通的桥梁,在维护自身文化、文学理念的同时,对西方古典主义的文化资产进行了较为全面性的引进与探索。Irving Babbitt(1865-1933),the famous American literary critic,advanced his new humanistic ideology,which resonates with traditional Confucianism in China.Inspired by the resonance,the Xueheng School deliberated the unity and universality of world culture from the universal perspective,with reverence for Chinese classics,which was absent in the New Culture Camp.The confrontation and dialogue between the two camps can be considered as the Chinese interpretation and paradigm transformation of new humanistic ideology,which is also a“Trans-lingual Practice”.They have introduced and explored the Western Classical cultural heritage through the bridge between Chinese and Western classics built by Babbitt,while adhering to their respective cultural and literary ideologies.

关 键 词：白璧德 学衡派 新人文主义 跨语际实践 中国阐释 范式转换 

分 类 号：I206.6[文学—中国文学]