有风的

ABSTRACT After the ebb-tide of the May 4th Movement, the Chinese modern thoughts and literary circles went from relative unity towards diversity Up to the 1930's, behind the spirit transformation at the end of the twenties, Chinese modern intellectuals began to relocate and redesign their own outlooks on life and literary ideal The Lunyu School, which was led by Zhou Zuoren and Lin Yutang, mostly appeared as leisure humorous essays in some journals, such as Lun Yu, Ren Jian Shi and Yu Zhou Feng which was edited by Lin Yutang It formed an unique landscape at that time This thesis focused on the Lunyu School as the main object of my study I investigate the Lunyu School by putting it into the vertical orbit of changes of the thoughts and literary circles after the May 4th Movement, and by comparing it with the mainstream of Left-wing and other literary schools in the thirties Through the exploration of Lunyu School's political and social thoughts, literary ideas and aspects of prose creation, I pursue the life choice of some free intellectuals in the thirties, and draw psychological outline of an age of intellectuals, which was very complicated and attractive during that specified time and space When we reconsider the rights and wrongs, the merits and demerits, and the gains and losses in theory and creations of Lunyu School intellectuals, any oversimplified study method would be of"no avail but the waste of mind"Unless ample estimation of their own complexity and contradiction is made, furthermore subtly delineates quite a lot of originates which caused these complexity and contradiction, the research will not be valuable In face of the whizzed coming Left-wing movement in literature, Lunyu School acted as a reconsideration in literary modernity such reconsideration is a layer of thinking They introspected intellectuals'essential mind and enlightened reason, querying the impulsive, swift and fierce ideological trend, judging by value in the relations between individuality and society, individuality and era, literature and politics.

五四落潮后，中国现代思想界、文学界由相对统一走向分化，至二十世纪三十年代，现代知识分子经由二十年代末期的精神蜕变，开始重新定位和设计自己的人生观和文学理想。以"京兆布衣"周作人为精神领袖、以林语堂为主帅的论语派，以幽默闲适小品文相号召，在林语堂主编的一系列刊物《论语》、《人间世》、《宇宙风》上聚集，南北呼应，造成了当时文坛的一种独特景观。本论文以论语派为研究对象，将其放在五四以后文学界与思想界变动的纵向轨迹上，放在与三十年代左翼主流话语的颉颃及与其它文学流派的比照中加以考察，通过对论语派政治社会思想、文学观念及散文创作诸方面的探讨，追索三十年代一部分自由知识分子的人生选择，勾划出他们在一个特定时空里复杂又极具魅力的心理轮廓。学术界对论语派中一些主要作家已有较深入的研究，但迄今为止，尚无从整体上对这一文学流派作宏观研究的专著，而陈旧的理论视界又往往阻碍了对论语派的重新评价。

A Little Boy How I never could be tired with roaming about that huge mansion, with its vast empty rooms, with their worn-out hangings, fluttering tapestry, and carved oaken panels, with the gilding almost rubbed out---sometimes in the spacious old-fashioned gardens, which I had almost to myself, unless when now and then a solitary gardening man would cross me---and how the nectarines and peaches hung upon the walls, without my ever offering to pluck them, because they were forbidden fruit, unless now and then,---and because I had more pleasure in strolling about among the old melancholy-looking yew-trees, or the firs, and picking up the red berries, and the fir-apples, which were good for nothing but to look at ---or in lying about upon the fresh grass, with all the fine garden smells around me---or basking in the orangery, till I could almost fancy myself ripening too along with the oranges and the limes in that grateful warmth-or in watching the dace that darted to and Fro in the fish-pond, at the bottom of the garden, with here and there a great sulky pike hanging midway down the water in silent state, as if it mocked at their impertinent friskiness,---I had more pleasure in these busy-idle diversions than in all the sweet flavors of peaches, nectarines, oranges, and such like common baits of children.

tapestry绣帷；挂毯 nectarine油桃 gilding镀金 pluck 采，摘，拔 fir-apples：枞树的一种圆锥形果实 dace鲦鱼 dart猛冲，飞奔 impertinent不切题的一个小男孩查尔斯·兰姆我在那所很大很大的宅院里满世界地跑，从来不知什么是疲倦：那里有许许多多又大又空的房间和破破烂烂的帷帐，墙上的幔子还随风飘动，橡木雕花嵌板上的金粉却已剥落了——我常常到那座古老的大花园里去玩，那花园简直叫我一个人独占了，偶尔才碰上一个孤零零的老园丁——那园子里，油桃和桃子垂在墙头上，我根本不去碰它，因为那是禁果，除非偶然一回两回——因为，我更高兴在那些带着忧郁神情的老水松树或者枞树之间跑来跑去，从地上捡那么几颗红浆果，几只枞果，而那些枞果只能看，不能吃——有时候，我随便躺在嫩草地上，让自己完全沉浸在满园子的芳香之中——要不然，我就在桔子园里晒太阳，晒得暖洋洋的，一边想象自己跟那些桔子、好些菩提树一同成熟起来——再不然，我就到花园深处，看那些鲦鱼在鱼池里穿梭般游来游去，不定在哪里还会发现一条很大的梭子鱼冷冷落落地停在深水之间，一动不动，好象对于那些小鱼们的轻狂样儿暗中表示鄙夷，——我喜欢的是诸如此类无事忙的消遣，而对于象桃子呀，油桃呀，桔子呀等等这些普通的小孩子们的诱饵，碰也不去碰它。

The cavities of night, things grown haggard, taciturn profiles which vanish when one advances, obscure dishevelments, irritated tufts, livid pools, the lugubrious reflected in the funereal, the sepulchral immensity of silence, unknown but possible beings, bendings of mysterious branches, alarming torsos of trees, long handfuls of quivering plants,-- against all this one has no protection. There is no hardihood which does not shudder and which does not feel the vicinity of anguish.

黑夜的空旷，凶恶的物形，悄立无声走近去看时却又化为乌有的侧影，错杂散乱的黑影，摇曳的树丛，色如死灰的污池，鬼域似的阴惨，坟墓般的寂静，可能有的幽灵，神秘的树枝的垂拂，古怪骇人的光秃树身，临风瑟缩的丛丛野草，对那一切人们是无法抗拒的，胆壮的人也会战栗，也会有祸在眉睫之感。

Hence we have that which has been given through many of the sources of information, or the channels for individuals - and in those, these, the entity - as a voice upon waters, or as the wind that moved among the reeds and harkened, or again as when the morning stars sang together and the sons of God beheld the coming of man into his own, through the various realms as were brought by the magnifying of, or the deteriorating of, the use of those forces and powers as manifested themselves in a MATERIAL area, or those that partook of carnal to the gratification of that that brought about its continual HARDENING and less ability to harken back through that from WHICH it came, and partaking more and more OF that upon which it became an eater of; or, as is seen even in the material forces in the present: We find those that partake of certain elements, unless these become very well balanced WITH all SOURCES - Of what?

因此我们有了完全赋予许多信息来源或为个体设置了通道的那个岁月，且在那些里面，这些里面的实体-就像在水面之上激荡的声音，或就像风在芦苇之中刮过就能够被听见一样，或再一次当晨星在一起唱歌和看见上帝的儿子进入到人身体内的时候，通过许多地方的运用就可以放大精神力量，或进一步败坏了精神力量，使用精神力量和精神能力就可以在物质领域证明它们存在，或者那些沉湎于肉体欲望的人使得它不断变得冷酷和很少有能力听到来自本源的声音，就越来越容易成为一个过度的食客；或甚至就像现在看见的物质力量一样：我们发现带有某些元素的那些人，除非这些变得能很好与所有的本源平衡什么的？

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为"知识—文化"传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

I still remembered that I saw him cry like this almost every day in kindergarten, crying for the rebuke from teachers, for not getting the candies, for fighting with me for hobbyhorse, for wetting his pants, for my giving a glass bead to a beautiful little girl instead of him…Yet when he grew up, a smile as bright as sunshine was always hanging upon his cheerful face. When he was talking, his face was full of various interesting expressions; when he was happy, his face was full of big brilliant smile; when he was sorrowful…no, he never had sorrow. He had never showed any trace of sorrow in front of me after he grew up so that his sorrowful face had almost faded from my memory. However, I saw it once again after so many years had gone by, in a sudden the great shock aroused by which magnified ten times its actual size, turning me into an empty shell all at once, like a ragged flag dangling in the wind.

记得在幼儿园的时候我几乎每天都看他这么哭，为了阿姨的责骂，为了争不到的糖果，为了和我抢旋转木马，为了尿裤子，为了我把玻璃珠给了一个漂亮女生而没有给他…而长大之后的之昂，永远都有着阳光一样灿烂的笑容，谈话的时候是表情生动的脸，快乐时时候是笑容灿烂的脸，悲伤的时候…没有悲伤的时候，他长大后就再也没有在我面前有过悲伤的时刻，我都以为自己淡忘了他悲伤的脸，可是事隔这么久之后被我重新看到，那种震撼力突然放大十倍，一瞬间将我变成空虚的壳，像是挂在风里的残破的旗帜。

Some paper, the Pall Mall Gazette I think, describing the dress-rehearsal of one of my plays, spoke of you as following me about like my shadow: the memory of our friendship is the shadow that walks with me here: that seems never to leave me: that wakes me up at night to tell me the same story over and over till its wearisome iteration makes all sleep abandon me till dawn[34a]: at dawn it begins again: it follows me into the prison-yard and makes me talk to myself as I tramp round: each detail that accompanied each dreadful moment I am forced to recall: there is nothing that happened in those ill-starred years that I cannot recreate in that chamber of the brain which is set apart for grief or for despair: every strained note of your voice, every twitch and gesture of your nervous hands, every bitter word, every poisonous phrase[34b] comes back to me: I remember the street or river down which we passed, the wall or woodland that surrounded us, at what figure on the dial stood the hands of the clock, which way went the wings of the wind, the shape and colour of the moon.

有份报纸，我想是《泼尔穆尔报》吧，报道了我一出戏的彩排，说你像影子似的跟随着我：对你我友谊的回忆，就是在这里随我左右的影子，像是永不分离似的——深夜里唤我醒来，一遍又一遍地说着同一个故事，直磨得人睡意全无，醒到天明[34a]；天明时分又开始了，跟着我到牢房外的院子里，害得我一边步履沉重地走着一边喃喃自语——我被迫回想着每一个痛苦时刻的每一点细节，在那些个倒霉的年头里发生的事，没有哪一件我不能在那留给悲伤和绝望的脑室里再造重演：你每一点不自然的话音，每一个紧张兮兮的手势，每一句冷言恶语[34b]，都涌上了心头；我记着我们到过的街道和河流，四周的墙壁和树林，时钟的针正指着哪一点，风正吹向哪一面，月色月影又是什么模样。

One drop of blood, one single drop, came out of the white feathers of the angel's wings and fell upon the ship in which the prince sat, burnt into it, and weighed upon it like thousands of hundredweights, dragging it rapidly down to the earth again; the strong wings of the eagles gave way, the wind roared round the prince's head, and the clouds around—were they formed by the smoke rising up from the burnt cities?

鼓楼恶的王子就马上向他射出几千发子弹；不过子弹像冰雹一样，都被安琪儿光耀的翅膀撞回来了。有一滴血——唯一的一滴血——从那雪白的翅膀上的羽毛上落下来，落在这位王子乘坐的船上。血在船里烧起来，像500多吨重的铅，击碎了这条船，同时把这条船沉沉地压下来。那些鹰的坚强的羽毛都断了。风在王子的头上呼啸。

Bitter medicinal herbs are for the heart, acidic herbs for the lungs and bronchial tube, and salty ones for the kidneys. As soon as one tastes it, one can get a general idea of whether the medicine obtained is the correct one.

大略地说，味酸的治肝脏，风疾，味甜的治脾胃，郁闷等病，味苦的治心，味辛辣的治肺，气管诸疾，味咸的治肾；把药汁一尝，马上可以试验出医生的药方，或药房抓的药，有没有被搞错。

The Eastern and Western philosophers have much in common in this respect. The Miletus School in Ancient Greece, Empedocles, China's "Five Elements "view and India's "Five Mahabhutas" view all hold that such specific substances as water, fire, air, soil and wind are the original sources, which indicates that ancient people's philosophical exploration to meet the practical needs is featured by materialism.

东西方在这方面有共同之处，古希腊的米利都学派、恩培多克勒，中国的&五行&说，印度的&五大&，都把水、火、气、土、风等具体的物质形态当成世界的&始基&，说明人类最早根据实践的需要而作出的哲学探索是唯物主义性质的。

This one mode pays close attention to network credence foundation of the businessman very much.

这一模式非常关注商人的网络信用基础。

Cell morphology of bacterial ghost of Pasteurella multocida was observed by scanning electron microscopy and inactivation ratio was estimated by CFU analysi.

扫描电镜观察多杀性巴氏杆菌细菌幽灵和菌落形成单位评价遗传灭活率。