知识分子的

It is they, not America, who have become anti-intellectual.

反对知识分子的是他们自己，而不是美国。

Li Rui's narratives of Cultural Revolution adopt neither a moralistic stance nor a posture of"refusing to regret"assumed by some intellectual youth. Rather, he offers a penetrating reflection of Cultural Revolution from the triple levels of mass ignorance and fervor, intellectual unreflectiveness, and the modern characteristics of revolutionary ideology. His narration of the complex observation, interrogation, denial, co-optation, and mythologization between intellectuals and the mass deepens the theme of alienation since May Fourth movement.

李锐的"文革"叙事不是道德化的，也不是知青式的"拒绝忏悔"，而是从民间的愚昧和迷狂、知识分子的非反思性、"文革"意识形态的现代特征三个层面反思"文革"，达到了相当的深度，他对知识分子与民间复杂的观看、质疑、拒绝、收编、神化等关系的叙述，是对五四以来的隔膜主题的深化。

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。

From the view of comparative literature, with the studying method of substantial evidence, the thesis studied Wang Tao's activities in the international cultural exchange, delineating his ideological track of changing from the traditional scholar to 'treaty port intellectual'. It also tried to expound the psychological and cultural characters of 'treaty port intellectual' through the study of Wang Tao.

本论文从比较文化的视角出发，采取"原典实证"的研究方法，研究了王韬在中外文化交流中的活动，揭示了他从传统士人向"口岸知识分子"转变的心路历程；并试图通过这一个案研究，阐明中国在由传统社会向近代社会转型的历史时期形成的"口岸知识分子"的心理特征与文化特征。

Thinking of this, based on the theories of generation relationships of anthrop...

本研究结合人类学和社会学关于代际关系的相关理论，围绕&近代中国社会代际关系&的命题展开，以&五四时期知识分子的代际冲突&为具体的研究对象，用报纸杂志、人物往来书信、著作等作为主体材料，通过分析知识分子思想表达的方式，揭示出知识转型导致代际关系变化这一深层次原因，并就与中国社会代际关系相关的若干问题提出自己的看法。

In 80's, compare with"enlighten literature", she broke the chain of left thought and the collectively recount of the new period literature. She carried out the triumph of individual to community by using enlightening aesthetic displacement. In 90's, Tie Ning constructed true literature on intellectual edge-guard stance."new-realistic novel"sink into puzzlement . She acquired brief balance of modernity recount; In new century,"new historical novel"slinked into the predicament of"the epic turn"in escaping"great narrative". Tie Ning constructed the intellectual modernity narrative by fusing daily life and enlighten narrative.

论文通过铁凝与新时期的&新启蒙文学&、&新写实小说&、&新历史小说&对比研究发现：在80年代，铁凝继承了鲁迅的&立人&思想，冲破了&极左&思想的束缚和新时期文学的&集体叙事&，以对启蒙理性的审美置换实现了个体对群体的穿越和超越；90年代铁凝以知识分子的&边缘和守卫&的姿态建构着真善美的文学，避免陷入&新写实小说&的理性主体的缺失和道德理想消解的审美现代性困境，获得现代性叙事的短暂平衡；新世纪，铁凝在启蒙叙事和日常生活叙事的完美融合中建构起崭新的知识分子现代性叙事，为后革命时期建构宏大叙事提供了思想资源和审美表达的借鉴。

By Simone Weil, translated by Richard ReesOxford University Press,$7.00The culture-heroes of our liberal bourgeois civilization are anti-liberal and anti-bourgeois; they are writers who are repetitive, obsessive, and impolite, who impress by force—not simply by their tone of personal authority and by their intellectual ardor, but by the sense of acute personal and intellectual extremity.

我们自由主义、资产阶级文明的文化英雄是反自由主义和反资产阶级的；他们是一群曝光率高、令人着迷而又具有反文明倾向的作家，常常给人一种文化暴力的印象——不仅表现为他们具有个人权威性的音色和声调、知识分子的激情，而且表现在他们极度个人化和极度知识分子化的偏执情绪上。

Liu Qingyuan has marched forward in his own way from the start. In such a snobbish and superficial world, the fact that Liu Qingyuan did not follow a certain "successful" or "popular" mode, but chose the local Chinese culture in his black and white woodcut world, and to continuously make images that stimulates and inspires, is truly a remarkable individuality, as well as a quality a true intellect shall have.--Ma Yongjian, Art Historian

刘庆元始终坚持以自己的方式在前行——在今天这样一个功利和浮躁的社会，刘庆元能够不去追随某种&业已成功&或者&流行&的模式，而以一种知识分子的心态去在他的黑白木刻世界中关注中国本土的文化情境，不断创造那些能够刺激我们心灵，引发我们思考的形象，这不能不说是一种个性的体现，也是一种艺术家所应该具有的知识分子情感的体现。

And then, listed 5 representatives of Chinese journeying writers (ancient writer LIU ZONGYUAN , SUSHI, modern writer YU DAFU zhu ziqing and contemporary YU QIUYU) who presented different periods of Chinese Journeying literature. Wit combi ning all their lives and prodcuts made a practical reviewing. At the same time, probed into the experience of those people who suffered outcasted or dismissed from office, and figured out those intellectual,their ideal, valued standard and their attitudes towards to life. Posted the profounding impact of" outcast literature" on Chinese intellectual"s personalities" coming into being and its unique cognition ability and social meaning.

其次，以中国游记文学史不同时期的5位代表作家(古代作家柳宗元、苏轼，现代作家郁达夫、朱自清，当代作家余秋雨)为个案，结合他们的生平经历及游记文学创作情况，对&贬谪文化&现象进行具体的考察，探讨&贬谪之士&的人生遭遇和心路历程，解读中国历代知识分子的理想信念、价值取向和人生态度，揭示&贬谪文化&现象对中国知识分子文化人格形成产生的长远影响及其独特的认识价值和社会意义。

The narrative subject is the urban individual repetition of the grand narrating under the control of the new ideology, which has the function to de-construct and overthrow the legality of the latter. The narrative object of the Dushi Minjian pays attention to the powerless public whom were concealed by the false promises of the mainstream social modernization, thereby the original Tightness and the humanism thought could be found. The narrative form is not a kind of pure narrating of Minjian area, but concentrated on the aesthetic space, thus self-speech would harvest its possibility, significance and value consequentially in the multifold narrating among the political discourse, commercial discourse and the intellective discourse.

它具体表现为：在叙事主题上，都市民间的个人叙事是对新意识形态控制下的宏大叙事的重述，并在个人的重述中实现对后者合法性的瓦解和颠覆；在叙事对象上，都市民间叙事关注的是被主流社会现代化虚伪承诺所遮蔽的弱势的人群，从而表现出知识分子的原始正义和人道主义关怀：在叙事形态上，没有纯然的民间叙事，对民间审美世界的关注，必将使其在政治话语、商业话语和知识分子话语等多重叙事中获得了自我言说的可能、意义与价值。

I didn't watch TV last night, because it .

昨晚我没有看电视，因为电视机坏了。

Since this year, in a lot of villages of Beijing, TV of elevator liquid crystal was removed.

今年以来，在北京的很多小区里，电梯液晶电视被撤了下来。