| 摘要:（摘要内容经过系统自动伪原创处理以避免复制，俄语论文题目，下载原文正常，内容请直接查看目录。） 瞿秋白最后以政治宣扬家的身份登上了汗青的舞台,人们对他的研究多局限于政管理论范畴,但是是瞿秋白的文学成就很高。在他开山之作《饿乡纪程》和《赤都心史》中,瞿秋白完成了由“五四”文学青年向一个无产阶层常识份子的改变,到达了文学才思和政管理想的完善联合。以往的学者对这个思惟改变的研究,年夜都从他的政治生活角度动身,研究他反动思惟改变的进程。其实瞿秋白的思惟改变和俄罗文雅学有着亲密的关系,这在以往的研究中很少触及,或许只是微观粗描。是以本文重要从俄罗文雅学对其作用的角度,考核《饿乡纪程》和《赤都心史》中反应出的瞿秋白心路过程的变更。起首,瞿秋白心路过程的终点,是若何俄罗文雅学中典范“过剩人”的自责、自省。在《赤都心史》中,他弗成克制的用“中国之”过剩人”自喻,对“过剩人”的苦楚感同身受。他有这类感触感染缘由是多方面的其一,识忧患意。其二,都处在社会转型期。其三,性情类似。但瞿秋白究竟不是“过剩人”,他没有停滞在苦楚、渺茫中不克不及自拔,在对本身停止深深自责和批评的同时,开端为人生、为社会寻觅新的前途,这也就是他以年夜无畏的勇气远赴“饿乡”的缘由。这类自责、自省、自励,使他具有了向无产阶层常识份子改变的思惟萌芽。其次,瞿秋白思惟改变的另外一个进程是对托尔斯泰的从新熟悉。瞿秋白对托尔斯泰的偏心由来已久,苏俄的旅途中,他又屡次说起托尔斯泰,触及托氏的政治思惟、学说、著作、博物馆、邸宅和新俄对托尔斯泰的立场。可以说,在对苏俄社会的考核中,在艺术上他对托尔斯泰仍然崇拜,但对托尔斯泰也有重新的熟悉。新的社会气象,让他从心思上否认了托尔斯泰的学说,也否认本身曩昔的崇奉,终究跳出了“懊悔贵族”的品德自我完美的幻想。最初,改变成为一个果断的无产阶层常识份子。在与“过剩人”和“懊悔贵族”的思惟赓续奋斗的进程中,在新俄社会文明的作用下瞿秋白的思惟焕发着重生,到达了文学才思和政管理想的完善联合。瞿秋白由“过剩人”—“懊悔贵族”—“无产阶层常识份子”的心路过程,也是他文学才思和政管理想相联合的进程。这也是晚期学者型引导人配合经由的心路过程。 Abstract: Qu Qiubai finally in the political arena of the identity of the home on the stage of history, people to his research more confined to the scope of the theory, but Qu Qiubai's literary achievements are very high. In his pioneer for the hungry Xiang Ji Cheng "and the red heart history, Qu Qiubai completed the by" May 4th "literature youth to a free class intellectual change and reached the literary creativeness and political ideal of the perfect combination. In the past, the study of this thinking changed, from his political life point of view, to discuss the process of his reactionary ideas. In fact, Qu Qiubai's thought changes and Russia elegant science has a close relationship, which in previous studies rarely touched, perhaps only micro rough description. Is the important from Russia elegant learning perspective on the impact of assessment the hungry Xiang Ji Cheng "and" red heart history, reflect Qu Qiubai's psychological process of change. First of all, Qu Qiubai thought the end of the process, how elegant in Russian model "surplus people" era, introspection. In "red are heart history, he Eph into restrained with" China "excess" self-evident and sufferings to the "excess" empathy. He has this kind of feeling reason is many aspects of its first, the sense of urgency. Second, are in the social transition period. Third, a similar nature. But Qu Qiubai what is not "excess", he did not arrest in pain, slim cannot extricate oneself, in deep remorse and criticism at the same time to oneself, beginning for life, for the community to seek new future, this is also he in the eve of the fearless courage traveled to reason "hungry town". This kind of remorse, introspection and self encouragement, so that he has no idea of middle-class intellectual sprout change. Second, the other process of Qu Qiubai's thought is to be familiar with Tolstoy. Has a long history of Qu Qiubai's eccentric of Tolstoy, Russian journey, he repeatedly mentioned Tolstoy, touch support of Tolstoy's political thoughts, theories and works, the museum, the mansion and the new Russian stance. It can be said that in the assessment of Russian society. In art he on Tolstoy's still worship, but of Tolstoy also have to recognize. New social weather, let him from psychological denied the doctrine of Tolstoy, also denied itself past beliefs, eventually jump out of the "regret noble moral self perfection of fantasy. Initially, change into a decisive non production class common sense. In the process of struggle and "surplus" and "regret nobility" thought ceaselessly, in Russia's new social civilization under the influence of Qu Qiubai's thought glow again, reached the literary creativeness and political ideal of the perfect combination. Qu Qiubai from "excess" - "regret aristocracy" - "no middle class intellectual" the psychological process of, he is also literary creativeness and administration to combined process. This is the advanced scholar with mental process through the guide. 目录: |
