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作 者:王丹[1] 刘铁群[1] WANG Dan;LIU Tiequn
出 处:《安徽大学学报(哲社版)》2024年第2期56-66,共11页
基 金:广西研究生教育创新计划项目“鲁迅青年话语研究”(YCBZ2023073)。
摘 要:陈子英是贯穿鲁迅晚清日本留学界、民元前后绍兴教育界至辛亥革命及其挫折时期的友人,但二人的交往并未受到足够的重视,在史料上也存在错漏。陈子英与鲁迅青年时期呼吁的理想“个人”有契合之处,也可被视为“狂人”、吕纬甫、魏连殳等现实原型的隐秘侧影之一,从中亦可窥得有别于传统“投降”、徐锡麟式的流血革命和鲁迅式的迂回抵抗的第四种“候补”结局,即丧失“候补”资格,沉没在辛亥革命的阴影之中。陈子英其人在鲁迅创作中由“隐”至“显”的过程,也是鲁迅追忆民元精神、重构“民国的建国史”的意图不断敞开的过程,它与鲁迅的青年话语建构交织在一起,共同指向鲁迅“立人”的启蒙观念。Chen Ziying and Lu Xun studied in Japan in the late Qing Dynasty,were engaged in education in Shaoxing around the Revolution of 1911 and experienced setbacks together as friends.However,their interactions did not receive sufficient attention,with errors and omissions in historical details.There is something in common between Chen Ziying and the ideal“individual”called for by Lu Xun in his youth,which can also be seen as“Madman”,the hidden profile of realistic archetypes such as Lv Weifu and Wei Lianshu.Different from traditional“surrender”,Xu Xilin's bloody revolution and Lu Xun's circuitous resistance,we can also see a fourth“alternate”outcome,that is,losing the“alternate”qualification and sinking into the shadow of the Revolution of 1911.The process of Chen Ziying's personality from being“hidden”to being“shown”in Lu Xun's creation is also a process in which Lu Xun publicly presented his intention to recall the spirit of 1911 and reconstruct the“founding history of the Republic of China”.It is intertwined with Lu Xun's construction of youth discourse,which leads to Lu Xun's enlightenment concept of“humanity cultivation”.
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