自由思想的

The distress of the people, the laborers without bread, the last Prince de Conde engulfed in the shadows, Brussels expelling the Nassaus as Paris did the Bourbons, Belgium offering herself to a French Prince and giving herself to an English Prince, the Russian hatred of Nicolas, behind us the demons of the South, Ferdinand in Spain, Miguel in Portugal, the earth quaking in Italy, Metternich extending his hand over Bologna, France treating Austria sharply at Ancona, at the North no one knew what sinister sound of the hammer nailing up Poland in her coffin, irritated glances watching France narrowly all over Europe, England, a suspected ally, ready to give a push to that which was tottering and to hurl herself on that which should fall, the peerage sheltering itself behind Beccaria to refuse four heads to the law, the fleurs -de -lys erased from the King's carriage, the cross torn from Notre Dame, Lafayette lessened, Laffitte ruined, Benjamin Constant dead in indigence, Casimir Perier dead in the exhaustion of his power; political and social malady breaking out simultaneously in the two capitals of the kingdom, the one in the city of thought, the other in the city of toil; at Paris civil war, at Lyons servile war; in the two cities, the same glare of the furnace; a crater-like crimson on the brow of the people; the South rendered fanatic, the West troubled, the Duchesse de Berry in la Vendee, plots, conspiracies, risings, cholera, added the sombre roar of tumult of events to the sombre roar of ideas.

人民的疾苦，没有面包的劳动人民，最后一个孔代亲王的横死②，仿效驱逐波旁家族的巴黎而驱逐纳索家族的布鲁塞尔，自愿归附一个法兰西亲王而终被交给一个英格兰亲王的比利时，尼古拉的俄罗斯仇恨，站在我们背后的两个南方魔鬼西班牙的斐迪南和葡萄牙的米格尔，意大利的地震，把手伸向博洛尼亚的梅特涅，在安科纳以强硬手段对付奥地利的法兰西，从北方传来把波兰钉进棺材的那阵无限悲凉的锤子声音，整个欧洲瞪眼望着法国的那种愤激目光，随时准备趁火打劫、落井下石的不可靠的盟国英格兰，躲在贝卡里亚背后拒绝向法律交出四颗人头的贵族院，从国王车子上刮掉的百合花，从圣母院拔去的十字架，物化了的拉斐德，破产了的拉菲特，死于贫困的班加曼·贡斯当，死于力竭的卡齐米尔·佩里埃，在这王国的两个都市中棗一个思想的城市，一个劳动的城市棗同时发生的政治病和社会病，巴黎的民权战争，里昂的奴役战争，两个城市中的同一种烈焰，出现在人民额头上的那种类似火山爆发的紫光，狂烈的南方，动荡的西方，待在旺代的德·贝里公爵夫人，阴谋，颠覆活动，暴乱，霍乱，这些都在种种思潮的纷争之上增添了种种事变的纷起。①在法国一八三○年革命中，拉斐德是自由保王派，波林尼雅克是被推翻的查理十世王朝的内阁大臣。②孔代，波旁家族的一个支系，一八三○年孔代亲王被人吊死在野外，未破案。

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。

The present thesis adopts Iseult Honohan's six basic elements of republicanism as a theoretical framework for the study of Jefferson's conception of republicanism, which is the theoretical basis of his conception of the ward system:(1) Jefferson's conception of virtue, characterized by his optimism about the universality of the moral sense and the people's capacity of self-government;(2) Jefferson's conception of freedom, characterized by his synthesis of both negative liberty and positive liberty;(3) Jefferson's criterion of the republican government and the scope of the republic, characterized by his synthesis of both participation and representation;(4) Jefferson's conception of the shaping of republican citizens, characterized by the synthesis of school education and active participation in public affairs;(5) Jefferson's conception of the material preconditions of the republic, characterized by his primary concern for the economic independence and political freedom of both the individual and the nation.

杰斐逊的共和主义思想是他的分区制度构想的理论基础。论文首先采用Iseult Honohan 的"共和主义基本要素"作为理论框架，从以下五个方面对杰斐逊的共和主义思想进行研究：(1)道德观，主要特点体现为对道德意识的普遍性和人民的自治能力持乐观态度；(2)自由观，主要特点体现为消极自由与积极自由相结合；(3)共和政府的标准以及共和国的范围，主要特点体现为人民直接参政与代议制相结合；(4)塑造共和公民，主要特点体现为学校教育与积极参与公共事务相结合；(5)共和国的经济基础，主要特点体现为对个人与国家的经济独立与政治自由的关注。

The second chapter discusses the deep-layer reason of the formation of the belief from the two layers-classical thought and the general knowledge, thought and belief, analyzes deeply the factors of promoting the formation of the belief. We think the decisive power for the formation of the belief was still man" s longing for everlasting life, happiness and freedom. The human-centered reason provoked directly man" s wishes of magnifying life power and seeking the freedom of spirits; The turbulent social environment stimulated man s thirst for life and happiness; The free atmosphere of thought made it possible for the people to develop fully their imagination and to show fully the power of human nature; The thought of Taoist School and Yin-Yang Wu Xing provided the theory basis for the formation of immortal belief.

本文第二章从精英思想和一般知识、思想与信仰两个层面上探讨神仙观念形成的深层动因，对促进神仙观念形成的各种因素进行深入分析后，认为，对神仙观念形成起决定作用的仍是人们对生命永恒与快乐自由的追求，"人本理性"直接刺激了人们张大个体生命力量、追求精神自由的深层愿望；动荡、混乱、战争频仍的社会环境激发了人们对生存与快乐的渴望；自由的思想氛围使人们可以充分发挥他们的想象，充分彰显人性的力量；道家、阴阳五行思想为神仙信仰的形成提供了理论依据。

I hereby declare, on oath, that I absolutely and entirely renounce and abjure all allegiance and fidelity to any foreign prince, potentate, state, or sovereignty of whom or which I have heretofore been a subject or citizen; that I will support and defend the Constitution and laws of the United States of America against all enemies, foreign and domestic; that I will bear true faith and allegiance to the same; that I will bear arms on behalf of the United States when required by law; that I will perform noncombatant service in the Armed Forces of the United States when required by the law; that I will perform work of national importance under civilian direction when required by the law; and that I take this obligation freely without any mental reservation or purpose of evasion; so help me God.

宣誓人在此发誓宣告：我绝对地、完全地公开断绝、发誓放弃对我目前是臣民或公民的任何美国以外的王室、当权者、国家或任何主权的所有效忠和忠诚；面对所有的敌人，不论是外国的还是国内的，我将支持和保卫美国的宪法和法律；我将对美国带着真诚的信念和忠贞；我将在法律要求的的时候为美国拿起武器；我将在法律要求的时候为美国军队从事非战斗性的服务；我将在法律要求的时候在文官的领导下担当国家的重任；而且我将自由地履行我的义务和职责，而不带任何思想的保留和故意逃避；上帝啊，帮助我吧。

The three great revolutionary upsurge as the key link of the basic idea was originally proposed by Hu Sheng. To as a sincere scholar, he advocated a clear-cut ideas and freedom of expression:""......'to me will prosper, against the I perish' is used on only an obscurantist ideology, because the temptation of Cyril and leather under the whip of punishment, not only to talk about freedom of thought, but also not to talk about ideas.""""

作为一位诚挚的学者，他曾旗帜鲜明地主张思想和言论自由：""……'顺我者昌，逆我者亡'用在思想上就只是一种愚民政策，因为在利禄的诱惑与皮鞭的惩罚之下，不但谈不到思想自由，也根本谈不到思想。""""

The three great revolutionary upsurge as the key link of the basic idea was originally proposed by Hu Sheng. As a sincere scholar, he has advocated a clear-cut ideas and freedom of expression:""......'to me will prosper, against the I perish' is used on only an obscurantist ideology, because the temptation of Cyril and leather under the whip of punishment, not only to talk about freedom of thought, but also not to talk about ideas.""""

作为一位诚挚的学者，他曾旗帜鲜明地主张思想和言论自由：""……'顺我者昌，逆我者亡'用在思想上就只是一种愚民政策，因为在利禄的诱惑与皮鞭的惩罚之下，不但谈不到思想自由，也根本谈不到思想。""""

In order to realize this we should cling to Lao Zi's thought Taw models itself after Nature, that is, to behave according to objective laws. On the other hand it is human nature to pursue free creation. As the cognition and practice of the inexorable laws, man's freedom also lies in the transcendence of reality.

要实现这一目的，首先要发扬老子的"道法自然"的思想，人的思想和行为要遵循道、理办事，而人的本质在于追求自由创造，自由是对必然规律的认识与实践，同时一个人的自由的获得，又在于对现实生活的超越，没有超越就不能实现精神的自由，成为自由自在的人。

The rule-by-law of the ideological and political education is not a chain to confine the freedom. But it is a weapon that it restricts the rule by man and adlib, in order to protect ideological freedom.

思想政治教育法治化不是限制思想自由的枷锁，而是限制人治、限制随意、保护思想自由西南交通大学硕士研究生学位论文第OI 页的武器。

About the utility of turning poetry into prose, I suppose that no one has any doubt; and this is the only kind of exercise that Sulpicius is said to have used; for its sublimity may elevate our style, and the boldness of the expressions adopted by poetic license does not preclude the orator's efforts to express the same thoughts in the exactness of prose.

关于将诗歌转换成散文的功用，我想没人怀疑过；据说这是萨丕斯乌斯曾经使用的唯一的实践方式；因为它的崇高会提升我们的风格，诗歌的自由采用的大胆的表达方式并不排斥演说家以散文的精确表达同样的思想。

And if officials on the take are not parroting the opinions of these companies, what can we suppose the money they receive is for?

如果受贿的官员不鹦鹉学舌般地复述这些公司的看法，那他们所接受的钱又能用于什么目的呢？

Love them, and love you too, Pitcher.

爱他们，也爱你，投手。