个人主义

The thinkers of the Lunyu School fully expressed their persistence of individualism and their reconsideration in literary modernity Yet the persistence and escape existed side by side, this mode of behavior and thinking indicated that the self-subject of the modern scholars was illusive and was hard to carry on when the modern scholars were covered by the powerful tradition and deeply controlled by modernity's consciousness of time Chapter Two Reconsidering on the character of modernity with leisure ampleness, resisting the human alienation caused by modern materialism and mechanism with humor, reaffirming the space of self-expression, which formed the humor, the leisure, the modern, and the aesthetic spirit implication of Lunyu School But the modern scholar's powerful inclining to the tradition made Lunyu School's aestheticism draw close to live in seclusion And its aesthetic modernity is also discounted for that reason Chapter Three It is the emotion and the leisure manner owning by the middle aged people that help to bring about Lunyu School's essay's adjusting in main key and moving massively in theme Lunyu School changed the way for "gaining the experience of life"in the twenties'prose It went from highly enthusiastic writings to reserved life-concerning and recite with appreciation in everyday life

第一章 三十年代左翼文学以其"新"、"进步"和"时代性"确立了自己的合理性地位，而时代思潮的转换、文艺与政治的日益密切使五四自由知识分子所坚持的个人主义成了"落伍""颓废"的表征。论语派自由思想者充分表达了对个人主义的执着、对文学现代性的反思，但坚持与逃逸并存的行为与思维模式表明现代士子在忧生伤世的强大传统笼罩下和一往无前的现代性时间意识的深刻控制下，个人主体的难以为继和虚幻性。第二章以闲适的余裕对奔竞躁进、汲汲功利、一往无前的现代性特征进行反思，以幽默对抗现代物质主义机械主义对人灵智的异化，重申自我表现的空间，构成论语派幽默闲适的现代性审美精神内涵。但现代文人对于传统的强大趋同力，则使论语派审美主义向隐逸文化靠拢，其审美现代性由此大打折扣。第三章中年情感与闲适气度直接促成论语派散文基调上的调整及主题的大幅横移，在趣味、游戏、幽默、闲适中改变了二十年代散文"问世"的径路，从意兴湍飞的激扬文字走向了沉潜适世的生命关怀与日常人生的吟味与咀嚼。

Many Chinese misunderstand individualism as the extreme egoism and egocentricity when it is first brought into China.

中国人和美国人对个人主义的认知存在差异，当个人主义被引进中国后，许多中国人将个人主义错误的理解为极端自我主义和利己主义。

The current study aims at distinctions of facework employment between Chinese and western culture, and leaning towards mixing. The discussion mainly focus on the followings: the analysis of characteristics of traditional"li"culture; Chinese concept of"face"in"li"culture; individualism in American culture; individualism in Chinese communication;the acceptance of"li"in American concept of face. What is really new in this study is to find out new tendency of mixing of"face"concepts in Chinese-Western communication.

在不同的文化背景下，其应用方式和应用原则大相径庭，本文旨在论述和研究中国和美国两种不同的文化背景下，面子问题在交际过程中应用的区别，对交际效果产生的影响以及相互融合的趋势，主要从以下几方面进行论述：阐述中国传统"礼"文化的特点；"礼"文化影响下中国人的面子观；美国文化中的个人主义特点；个人主义价值观中面子概念的特点；中国人交往中个人主义的突显。

Once analyzing with familist approach, there would be tow important differences from individualist approach:(1) Familism regards life as being unlimited, while individualism regards life as limited;(2) Familism regards individuals as members of family are not independent and equal with each other, while individualism regards individuals are independent and equal with each other.

一旦以家庭主义视角分析问题，就会产生两个与个人主义视角的重要区别：（1）在个人主义看来生命是有限的，而在家庭主义看来生命是无限的；（2）在个人主义看来个人之间是互相独立的，平等的，在家庭主义看来作为家庭成员的个人之间不是互相独立的，平等的。

President Lin Chun-shin pointed out that this contention evoked academic disputes because the book adopted inappropriate basic documents and division of historical periods. Besides, there was a lack of foreign comparison and precise definition. Individualism was not uniquely from England. The author should have ulterior motives for discussing individualism with the inclusion of all behaviors of "free tenants." For example, he intended to relate individualism to capitalism. As a matter of fact, capitalism is only a system stressing that the function of "capital" is to shape an efficient society. The said society, whether it upholds individualism or the familism, or adopts other polity, could function just the same.

林俊兴董事长表示，由於本书采用的基础文献与历史分期并不适切，又缺乏对外比较与准确定义，所以其论述颇有学术争议；个人主义并非英格兰特有，作者将「自由佃户」的行为都归类为个人主义来论述，应有其他动机，例如想衍生出个人主义与资本主义间的议题；但事实上资本主义仅是一种制度，强调的是「资本」的作用形塑出更有效率的社会，至於该社会崇尚个人还是家族主义，或是采行不同的政体皆可运行。

Individualism discussed in any periods of the Chinese History is semantically different from the western one.

中国任何时期的个人主义都不是西方原本的个人主义，而是我们理解的个人主义。

Apart from such form of false individualism as "constructivist rationalism" described by Hayek there exist various other forms of it, namely irrationalistic false individualism (which can be found in all versions of existentialism) and especially that form of false individualism which is a necessary consequence of post-modernism with its basic creed ANTHROPOS METRON PANTON.

哈耶克所提出的&伪个人主义&，实为&构造出来的理性主义&。在此种形式之外，却存在各色各样的其他形式，即&非理性主义之伪个人主义&（此一形式，可从各种形式的&存在主义&之论述中找到），及另一种特别的、为后现代主义之必然结果的伪个人主义-------其基本信条即为古希腊诡辩家Protagoras所说之 Anthropos Metron Panton，即&人类是衡量所有事物的标准&。

Concerning the relationship between the person and society, Locke is egoism, the personal right is not violated, private property is protected by laws. Mill empathizes the greatest happiness principle, tries to coordinate the relationship between person and society. Berlin guards the negative liberty which is the personal right and liberty is not violated, at the same time he empathizes that person belongs to definite history, culture, race and nationalities, therefore he empathizes person's social and historical factors are different from liberalism egoism.

6，在个人与社会的关系问题上，洛克强调个人的权利神圣不可侵犯、私有财产受法律的保护的个人主义，密尔强调最大多数人的最大幸福，力图协调个人与社会的关系，伯林对消极自由的维护，对个人自由和权利的不得侵犯，这是对个人主义的权利的保护问题；另一方面，他又认为人是附属于一定的历史、文化、种族和民族中的，因此更多地关注人的社会历史的因素，和单纯的个人主义的自由主义有所不同。

The current study aims at distinctions of facework employment between Chinese and western culture, and leaning towards mixing. The discussion mainly focus on the followings: the analysis of characteristics of traditional"li"culture; Chinese concept of"face"in"li"culture; individualism in American culture; individualism in Chinese communication;the acceptance of"li"in American concept of face. What is really new in this study is to find out new tendency of mixing of"face"concepts in Chinese-Western communication.

在不同的文化背景下，其应用方式和应用原则大相径庭，本文旨在论述和研究中国和美国两种不同的文化背景下，面子问题在交际过程中应用的区别，对交际效果产生的影响以及相互融合的趋势，主要从以下几方面进行论述：阐述中国传统&礼&文化的特点；&礼&文化影响下中国人的面子观；美国文化中的个人主义特点；个人主义价值观中面子概念的特点；中国人交往中个人主义的突显。

This paper views these two novels as two experiments on the emerging modern individualism in the fiction world, which, through the experience of isolated individuals struggling in very difficult situations, explore the potentials and limitations of modem individualism. After these two novels are scrutinized by deconstructionist methodology, it is found that from the very origin of modern novels there exists a bewilderment of and even challenge to individualism.

本文将这两部小说看作是新生的现代个人主义在艺术世界中所进行的两个&试验&：它们通过考察孤立个体在生存极境中的遭遇，检视了现代个人主义所能创造的辉煌和可以企及的极限；而运用解构主义的分析方法可以发现，现代小说自源头起就潜藏着对个人主义的困惑和质疑。

Plunder melds and run with this jewel!

掠夺melds和运行与此宝石！

My dream is to be a crazy growing tree and extend at the edge between the city and the forest.

此刻，也许正是在通往天国的路上，我体验着这白色的晕旋。