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新文化运动后十年,以新文化运动与启蒙运动作对应,又以新文化运动与文艺复兴运动作对应的比类,在当时和后来都曾是熟识惯见的推想和解说,常被用来诠释那场思想震荡及其留下的久远影响。而后是这些出自西国不同时期的史事便一面被抽象化,一面被中国化,并以其外来的投影构成了新文化运动的内涵和意义。戊戌后20年间先后出现于中国的民权观念、科学观念、白话报刊,以及随时论中“世界公理”“世运进步”一类滔滔陈说而来的“欧化”之想,便都因置于“德先生”和“赛先生”以后来的声光回照从前之下,被读出了其中所含的启蒙运动前史的本义。相比于启蒙运动之标张理性,文艺复兴运动对于新文化的全部意义,都在它留下的人本主义一面。虽说当日“德先生”和“赛先生”常在万人瞩目而回声四起之中,然而同一个时候出现在新思潮里的人道主义、人文主义和对于人的“解放”之向往,则已不能全为启蒙运动一路高扬的理性精神所范围。在“人类”的名义下说应然和必然,真正促成的其实是思想的重心移向个体和自我。比之漫无边际的民主和科学,其中的着力点和落脚处显然都在个人主体和个人本位。由此形成的区别显示的正是新文化运动里自觉与欧洲人本主义作对接的另外一脉,而本来遥远的文艺复兴运动遂因之而能够在论说中变得很近。随后是这个过程引入的人本主义成为一种新的眼光,从久已有之的人世景象里抉出了种种“问题”。而“问题”的一时丛集,则使原本作为一个概念犹在模糊之中的“社会”变得非常具体,并因之而整体地进入了中国人的思想视野,于是而有继起的社会主义讨论。因此,新文化运动继起于20年维新思潮绵延不绝之后,而与历史的连续性同时存在的,正是新文化运动里的这一脉,又以其个人主体和个人本位另开一局,为近代中国思想史带来了一个不同于此前20年维新思潮的时代。
Ten years after the New Culture Movement, corresponding to the New Culture Movement and the Enlightenment Movement, and corresponding to the Neo-Cultural Movement and the Renaissance Movement, they were both familiar and common ideas and explanations at that time and later. They were often used To interpret the shock of that thought and its long-lasting impact. And then these historical events from different periods in the West were abstracted while being localized in China. With their external projection, they formed the connotation and significance of the New Culture Movement. The concept of civil rights, scientific concepts, vernacular newspapers and periodicals that emerged successively in 20 years after the Hundred Days of 1818 in Wuchang came from the surrealist rhetoric of “world justice” and “world progress”. , All of them have been read the original meaning of the pre-Enlightenment history contained in them since the sound and light backlit after “Mr. De” and “Mr. Sai” have been read. Compared with the rationality of the Enlightenment, the full significance of the Renaissance movement to the new culture lies in the humanistic side it leaves behind. Although the day of “Mr. De” and “Mr. Sai” are often in the eyes of all the people, but in the echoes of the four, but at the same time appear in the new trend of humanism, humanism and the “Liberation” Longing for it can no longer be all within the bounds of the rational spirit of the Enlightenment. In the name of “humanity”, it should be said that the real cause is the shift of the focus of thought toward the individual and the self. Compared with the boundless democracy and science, the focal point and the landing place are clearly in the individual subject and the individual. The resulting distinction shows precisely one other vein of conscientiousness with European humanism in the New Culture Movement, and the otherwise far-reaching Renaissance movement can thus become closer in the argument. This is followed by the introduction of humanism into this process as a new vision of the “problems” of the long picture of the world. However, the “cluster” of “problems” makes the “social”, which is still in vagueness as a concept, very specific and as a result, enters the Chinese people’s field of vision totally. Therefore, Socialist discussion. Therefore, since the New Culture Movement, which lasted for 20 years, has witnessed an endless stream of renewed thoughts and thoughts, the coexistence with the continuity of history is precisely this vein in the New Culture Movement. , Bringing a different era from the previous 20 years of reform thinking to the history of modern Chinese thought.