Shen Congwen With Western Cultural Thoughts

Shen Congwen’s research has always been a hotspot and difficult point in the study of modern Chinese literature.Based on the existing research results,this paper tries to focus on the systematically combing and in-depth discussion of Shen Congwen with Western Cultural Thoughts As a "countryman",Shen Congwen has no experience of studying in the west,but in the context,personal circumstances and specific opportunities of that time,he has extensive and affluent contact and connections with western culture and literature,directly affects his creative practice also.The introduction section mainly discusses the origin,related research,ideas and methods of this topic.Succinctly sorted out the historical development of Shen Congwen’s relationship with Western culture and literature,also carried out some sorting out relevant research and seeking due reasons for the development of the topic.Although people have research achievements on Shen Congwen and western cultural thoughts,there are few systematic studies on it.Although many topics have been mentioned,they are either vague or deviated,and need to be further promoted.The purpose of this paper is to systematically and comprehensively discuss Shen Congwen and western cultural thoughts,to see the unique state of Western culture and literature when it spreads in China from the perspective of history and synchronousness,and to elaborate the complexity and richness of acceptance from the perspective of receiving subjects.In the concrete promotion,this paper takes process of Shen Congwen’s creative as the scripture,and its relationship with western culture and literature as the latitude.At the same time,using the method of combining holistic grasp and case analysis,this paper makes an overall investigation from Shen Congwen and Christian culture,Western enlightenment thought,psychoanalysis,existentialism,and also makes a case study of the relationship between Shen Congwen and Chekhov,Turgenev,Goethe,Nietzsche,Lawrence.The first chapter mainly analyzes the relationship between Shen Congwen and Christian culture.Shen Congwen’s acceptance of Christian culture was influenced directly and indirectly.First of all,it was influenced by the modern context of Xiangxi after the Opium War.Western culture flowed into Fenghuang with missionaries and modern commodities,Shen Congwen learned about the existence of Christianity and priests for a long time.In August 1923,Shen Congwen travelled from Xiangxi to Beijing.Under the influence of the new cultural field in Beijing,he began to get in touch with Christian culture in the ideological culture and artistic trend spread by the new generation of intellectuals during the May Fourth Movement.In Shen Congwen’s creation,the influence of Christian culture on the image of priests,the use of Christian cultural elements and the reference of biblical techniques can be seen,as well as the impact of interpersonal intersections and "non-religious movements" on this understanding.Later,Shen Congwen,on the basis of absorbing Christianity and "aesthetic education instead of religion" and other thoughts,proposed a "new religion of love and beauty".The relationship between it and Christian culture was no longer simple and superficial,but presented a new creative state from shallow to deep and meta-god.The second chapter mainly analyzes the relationship between Shen Congwen and the western enlightenment thought.Shen Congwen’s acceptance of the Western enlightenment thought was indirect and continuous,which could be traced back to the progressive publications and books brought by the May Fourth enlightenment movement in China.The May Fourth new cultural movement is its accepted intermediary,and he has always regarded himself as a people in this movement and the successor.Under the influence of the enlightenment thought of May Fourth,Shen Congwen did not go directly to the path of social transformation,but to the theme of humanistic discussion and cultural criticism.And on the basis of concrete creation,it gradually formed the literary enlightenment with certain characteristics.As a credo of Kant’s modern enlightenment,"use your own reason",when it comes to Shen Congwen,is first manifested in his self-identification with the "country people"(which can also be understood as the self-identification with the Xingxi area).However,Shen Congwen did not fall into self-sufficiency,but constantly developed and changed,and then changed into a criticism of the Xiangxi area.It is worth noting,however,that he has a yearning for modern civilization,but at the same time he has a criticism of modern civilization,and in the end these understandings have been blended into his thought of "social reconstruction" and "national reconstruction".The third chapter mainly analyzes the relationship between Shen Congwen and psychoanalysis.In 1924,Shen Congwen contacted the theory of psychoanalysis through his cousin Xia Yun.In 1929,Shen Congwen read Zhang Dongsun’s Psychoanalysis ABC and other works.In the 1930 s,Shen Congwen read Zhu Guangqian’s Pervert Psychology,Gao Juefu’s Psychiatric Analysis Introduction,Psychoanalysis New Chapter and Interpretation Dreams during his teaching at Qingdao University.In the 1940 s,Shen Congwen read the Sexual psychology translated by Pan Guangdan in Southwest United University,and R.Osborne’s Freud and Marx translated by Dong Qiusi.Shen Congwen not only uses the concept of psychoanalytic theory to look after the life,but also applied it in specific creation practices.The performance of sexual instinct,sexual psychology,sexual pervert,dreams,etc.in his works,it can be said this is a characterization of the impact.At the same time,his poetic expression of natural nature,"knowing God physically from one’s body",is the integration and integration of psychoanalysis theory,which is sublimation and creation.The fourth chapter mainly analyzes the relationship between Shen Congwen and existentialism.Shen Congwen’s earliest contact with existentialism should be Bing Xin’s novel superman.The context of the times,thinking about life in personal life and specific situations,existential experience,etc.,all make him have some connection with existentialist life philosophy,and he even has some secret connection with existentialist philosophers,especially Nietzsche.During the 1940 s at the Southwest United University,he gained a new understanding of existentialism in the interaction of the Zhanguoce clique and under the influence of Feng Zhi,Wang Zengqi and others.These connections,understandings and experiences not only influence Shen Congwen’s speech and words,but also exert important influence on his creation.From the perspective of its creation,its "self-existing" existence in the Xiangxi’s life,its criticism of the alienation of modern civilization,the tragedy of existence caused by the evasion of "choice" and the exploration of individual "self-doing" existence are all reflected in its literary practice.The fifth chapter mainly analyze the relationship between Shen Congwen and specific writers in the 19 th and 20 th centuries.The first five chapters mainly take a holistic grasp of Shen Congwen and Western literature trends and cultural philosophy,most of which are aspects of examination.At the same time,Shen Congwen’s reference and absorption of western cultural thoughts has a specific contact with western writers.In terms of the western writers mentioned by Shen Congwen,there are Chekhov,Turgenev,Tolstoy,Goethe,Dickens,gogoly,Joyce,Flaubert,Maupassant,Francois,Nietzsche and so on.In the six chapter,according to Shen Congwen’s writing practice and the existing research situation,five representative writers,Chekhov,Turgenev,Goethe,Nietzsche and Lawrence are selected.The purpose of case analysis is to make a case study of the relationship between Shen Congwen and western cultural thoughts,and also enriching the discussion in the previous chapters.