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1949年前後的知識分子,站在歷史的風陵渡口和人生遭際的轉折點上,基於何種立場具有何種選擇,是必須直面的問題。在個體悲壯的心靈博弈中,夙持超越政治的立場、追求精神自主的吴宓,在行止去就上無疑具有較多的選擇。但他一方面在歷史的縱深中再次固化了對明清之際顧亭林、吴梅村的志節認同,一方面在或存或殁的師友如王静安、黄晦聞、陳寅恪等人身上汲取精神人格的支撑,而最终作出了“不離父母之邦”的文化抉擇,以保存發揚中國文化精粹爲己任,甚至在史無前例的年代中,不惜踐行自己“殉道”的生命實踐。
Before 1949, the intellectuals stood at the turning point of the historical Fengling ferry and the misfortune of life. Based on which kind of stance the choice was, it was a problem that must be confronted directly. In the tragedy of the individual mind game, holding over the political standpoint, the pursuit of spiritual autonomy of Wu Mi, in the end there is no doubt that there are more choices. On the other hand, on the one hand, he once again solidified the identification of Gu Guolin and Wu Meicun during the Ming and Qing dynasties. On the one hand, he absorbed the spiritual personality from mentors such as Wang Jingan, Huang Huwen and Chen Yinke, And eventually made the cultural choice of “keeping itself from the state of the parents” to preserve and carry forward the essence of Chinese culture as its own duty. Even in the unprecedented era, they practiced their own “martyrdom” life practice.