The three paradigms of Lu Xun's research and the current value choice Zhang Fugui is a social evaluation associated with the value orientation of an era. At the moment, under the situation of academic logic return and academic folkity, the position and value evaluation of Lu Xun's research has clearly divided. At the same time, as an over-explained explicit study, Lu Xun's research has the tendency of repetitiveness and miniaturization of research. Historical research based on historical materials mining, academic research based on knowledge interpretation and aesthetic evaluation, and contemporary research focusing on the current meaning and value of thinking are the three basic paradigms of Lu Xun's research. Each research paradigm is the exploration and understanding of Lu Xun's rich and complex spiritual world. At the same time, there is a certain degree of paradox and different value functions.

Unlike the average writer who studied contemporary, studying Lu Xun often makes people feel a heavy feeling in their hearts. This kind of heavyness comes from the further deepening of the researcher's spiritual world of Lu Xun, and also comes from some kind of anxiety that Lu Xun thought has brought together with the current social reality. In this entanglement of personal state of mind and ideological environment, combing and reflecting on Lu Xun's research history and its functions, on the basis of acknowledging and affirming the various paradigms of Lu Xun's research, it is necessary to make progress and make value choices.

The research on Lu Xun has never been a simple analysis of individual writers, but an understanding of the cultural attributes represented by his people. The evaluation of Lu Xun's research has never been a simple evaluation of academic history, but rather A social assessment associated with the value orientation of an era. Changes in Chinese literature and culture can be reflected to some extent. Faced with the current situation of China's academic and social thoughts, what kind of Lu Xun research we need to plant is a question of how to transcend academic history and a question of how to recognize and realize the value of Lu Xun's thought.

This article is a phased achievement of the National Social Science Fund's major project “Lu Xun and 20th Century China Studies” (11AZD006). 160 Three Paradigms of Lu Xun's Research and Current Value Choices 1. The Situation and Dilemma of Lu Xun's Research in the 21st Century Before determining the value choice of Lu Xun's research, it is first necessary to have a basic understanding of the development direction and situation of Lu Xun's research in contemporary China. The history of Lu Xun's research is the same as the change of Lu Xun's evaluation, which is closely related to the process of the times and social development. From the "Fiction Monthly" published in 1913, the editor-in-chief of "The Jiaoji Attachment" by Lu Tiejun began to evaluate Lu Xun's classical novel "Nostalgia". Lu Xun's research has been just a hundred years old. After a whole century of academic accumulation and ideological disputes, Lu Xun's research shows a trend of differentiation and transformation today, and also faces the predicament of academic growth.

First, the limited nature of the academic plateau research space has led to the repetitiveness and miniaturization of Lu Xun's research.

Whether affirmative or negative, Lu Xun's research has always been a prominent study in the study of modern Chinese literature. After years of academic accumulation, it has become the academic plateau of contemporary China. According to incomplete statistics, from the period of 1913 to 2012, a total of 31030 articles published in various newspapers and periodicals in China on Lu Xun's research were published, and 1716 related research works were published. 1 This is by far from any writers' research institute in the history of Chinese literature. This research object and its scope range from the whole to the detail, from the ontology to the relationship, and the research results are profound and systematic. From the general law of academic research psychology and academic development space, the more academic plateaus, the more difficult it is to study, the more difficult it is to find new academic growth points. The finiteness of the research space leads to over-interpretation in research, and also leads to the repetition and similarity of research topics and academic ideas.

Compared with the regression and deepening of Lu Xun's research in the 1980s, Lu Xun's research in the 21st century is in a state of repetitiveness and paradox. The repetition of thought interpretation and artistic evaluation has always been the biggest dilemma in Lu Xun's research. Of course, this is not only a problem in Lu Xun's research community, but even a problem in the modern Chinese literature research community.

The repetition of the problem comes from the repetition of thoughts. The essence of the repetition of thoughts is the weakening of the ability of thought; the weakening of the ability of thought stems from the constraints of the academic environment and the way of inertia. As a result, some issues are put on hold for a while, which increases the freshness of the problem, or even discusses and argues as a new issue, thereby “reducing”

Going to "repetition."

It should be noted that repeated interpretation of the research object is a common phenomenon in academic research, because the development of any thought is gradually realized through the accumulation of thought. In the process of ideological practice, that is, academic research, innovation is rare, and repetition is common, so ideological innovation has become the desire of human beings to inherit from generation to generation. In academic research, repeated interpretation has two important meanings: first, showing the importance of the problem; second, showing the constancy of value. The formation of the classic must have a repeated and repeated interpretation process, without this process it is difficult to become a classic. At the same time, we must also see that the accumulation of human thought is not only a process of thinking repetition, but also an innovation of ideas. Enhance the quality of thoughts through innovation, increase the capacity of thoughts, and learn from the preface of the "Chinese Lu Xun Research Masters Collection" series: The Retrospect and Prospect of China's Lu Xun Research in the Past 100 Years, Zhang Fugui: "Away from Lu Xun Let Us Become Mediocre, Hefei: Anhui University Press, 2013, p. 10.

Research has opened up new horizons. If the research is repeating the thoughts and achievements of the predecessors, the result is not only a waste of time, but more importantly, the stagnation of thought. In recent years, China's Lu Xun research has indeed opened up some new fields and solved some important problems, but there are still many major problems in repeating the topics that have not been interrupted for decades: thoughts or evolutions, anti-traditional or inheritance of traditional issues. Reforming the issue of nationality, religious relations, left-wing literary relations, and realism. In the repeated interpretations, new findings and insights are lacking, and repetitive knowledge and ideas still occupy a considerable proportion in the research results.

At the National Lu Xun Research Symposium held in Zhangjiajie in 1995, Zhang Mengyang spoke of his feelings of compiling the "Compilation of Academic Research Papers on 1911-1983 Lu Xun" in the past nine years: "On the research of Lu Xun for more than 80 years, 100 The ninety-five is a set of words, false words, nonsense, repeated empty words, at most five percent talk about some truth. '' After many questions and criticisms, he later pushed his point of view to the extreme It’s said that it’s expanded. In fact, it’s a good percentage. That’s why there are hundreds of articles in the article. Thank you very much.” He even pointed out that this kind of repetition is actually a "slavery research model and thinking method." 1 Such generalizations and judgments may be somewhat harsh, but they also reflect trends and conditions. From 1913 to 2012, there were a total of 31030 articles published in the Chinese mainland on Lu Xun's research. If according to Zhang Mengyang's formula, there are only more than 300 articles with real opinions in the 31030 articles. There are 7614 researches on Lu Xun's thoughts. The article accounts for 245% of all articles. That is to say, including such a large proportion of Lu Xun thought research articles, most of the research results do not reflect the innovation of ideas, which just deviates from the essence of Lu Xun’s thought. Far from Lu Xun itself.

If this is a fact, the academic value of its findings is highly questionable. Of course, this is not just a phenomenon unique to Lu Xun’s research.

In fact, Lu Xun's research is not a completely exhausted world. As far as Lu Xun's thoughts and values ​​are concerned, there are still many spaces and issues that can be explored. For example, Lu Xun's origin relationship with the Republic of China politics, Lu Xun and populism, Lu Xun's political philosophy, Lu Xun's literary thoughts, the rhetoric of foreign literary thoughts, the daily value of Lu Xun's thought, and the folk issues of Lu Xun's research.

Second, the return of academic logic and the academic folkness are prominent.

Since the 1950s, Lu Xun's research has been at the center of academic and cultural history in mainland China. After the founding of New China, every time Lu Xun’s birthday or the major anniversary of his death, a grand conference will be held, and important media will publish a commemorative article. For example, on the anniversary of Lu Xun's death, People's Daily published an editorial on October 19, 1949, "Mr. Lu Xun laughed," and published an editorial on October 19, 1951, "Learning Lu Xun, Persist in Ideological Struggles," October 19, 1952 Japan published an editorial "Inheriting the Spiritual Legacy of Lu Xun's Revolutionary Patriotism", 1956 Meng Yang: "I Watch Wang Xun to See Lu Xun", Gao Xudong, "The Lu Xun Controversy at the End of the Century", Beijing: Oriental Publishing House, 2 "China Lu Xun Research "Famous Collections" Preface of the Series of Books: The Retrospect and Prospect of China's Lu Xun Research in the Past Hundred Years, Zhang Fugui: "Away from Lu Xun Let Us Become Mean", p. 10.

The three paradigms of Lu Xun's research and the current value selection published an editorial on October 19, "The Great Writer of Great Writers", and an editorial on October 19, 1966, "Learning the Revolutionary Hard Bones of Lu Xun", published on October 19, 1976. "Learning Lu Xun forever": To commemorate Lu Xun's birthday, the People's Daily published an editorial on June 25, 1981, "Lu Xun Spirit is Forever", and on September 26, 1991, he published a commentator's article "Best Commemorative". This highly organized activity has made China's Lu Xun research a central issue of contemporary academics. It has a tremendous and far-reaching impact on improving Lu Xun's historical status, expanding the influence of Lu Xun's thought, and promoting Lu Xun's research.

For a long time, especially the excessive interpretation of Lu Xun in the "Cultural Revolution" has turned a rational academic activity into an irrational god-making movement, forming a far-reaching "Cultural Revolution Lu Xun" phenomenon. The existence of the facts of the "Cultural Revolution Lu Xun" against history and logic has provided potential ideological premise and academic space for the return and deepening of Lu Xun's research. In the 1980s, Lu Xun's research was in abundance and leaps forward, becoming the golden age in the history of Chinese Lu Xun's research. . Because the reversal of the "Cultural Revolution Lu Xun" itself is a return to academic logic, the repeated interpretation mentioned above began with the denial of "the Cultural Revolution Lu Xun". After the reform and opening up, Lu Xun studied from the "Cultural Revolution Lu Xun"

Towards the "new era Lu Xun" has become a rare period of mutation and development in the history of China's Lu Xun. The composition of Lu Xun's research team and the scale of output and activities have all appeared in an unprecedented situation. In addition to national-level societies, not only does each province have a Lu Xun research conference, but many cities and regions also have Lu Xun research groups and institutions. From 1979 to 1989, China published a total of 7866 articles on Lu Xun's research. From 1191 to 1979, the total number of 7421 articles in the 66 years was more than 400. This golden age is not only because of the number of research results. The increase, more importantly, is the improvement of the quality of thought and academic content.

In the 1980s, the social and environmental changes since the reform and opening up provided an unprecedented development space for Lu Xun's research, and finally achieved the spiritual characteristics of "New Lu Xun". The important symbol is the emergence of a new generation of Lu Xun researchers and their achievements represented by Wang Furen, Qian Liqun, Wang Hui, etc. Their greatest contribution to Lu Xun's research is to turn Lu Xun's research from a single political logic to academic logic and ideological logic. This highlights the historical value and contemporary significance of Lu Xun's cultural choice in the transformation of Chinese society. It has had a major impact on the deepening of Lu Xun's research in the 1980s and later and the transformation of Chinese social thought and culture.

The 1990s was a period of relatively sluggish research in China's Lu Xun. The rapid transformation of society has led to the shift of the awareness of social centers, and the pursuit of utilitarianism and personalization has become prominent. Lu Xun's research shows the trend of folk highlights and niche differentiation. One of the specific signs is to commemorate the reduction of Lu Xun's large-scale activities and Lu Xun's "retreat" from middle school Chinese textbooks. As far as academic self-development is concerned, the emergence of this kind of Lu Xun's research on niche is more subject to the control of normal academic logic, because solid and pure academic research must be niche. What is astonishing is that Lu Xun’s research on the popularization of folklore and the popular return of Lu Xun’s ideological value is precisely the question of Lu Xun’s works from the middle school Chinese textbooks in the May Fourth New Culture Tradition and the revival of “National Studies”. This value orientation is a reflection of Lu Xun's thoughts, Zhang Fugui: "Away from Lu Xun makes us become mediocre", p. 5.

The value of the relationship is linked. Therefore, in the private sector, especially in the network public opinion, alienation and resentment Lu Xun has become a fashion. After the 21st century, the evaluation of Lu Xun by the people was reversed, the negative evaluation gradually decreased, and the positive evaluation increased significantly. This is directly related to the deepening of people's understanding of Lu Xun's thought and its realistic relationship, and Lu Xun's works from the middle school Chinese textbook "retreat" is an opportunity for such thinking and expression.

After entering the 21st century, the output of Lu Xun's research has also recovered. According to statistics, from 2000 to 2012, the mainland published a total of 9,982 articles on Lu Xun's research. In particular, there are 2262 postgraduate related dissertations, including 1938 master's thesis and 324 doctoral thesis. From 1990 to 1999, there were only 39 master's and doctoral dissertations, including 24 master's thesis and 15 doctoral thesis. In terms of quantity alone, the last decade is dozens of times the previous decade. It should be pointed out that most graduate degree thesis basically continues the traditional Lu Xun research value, but the evaluation position of the general research article has obvious differentiation.

Third, study the distinction between position and value evaluation.

In the 1980s, especially after the 1990s, there was a clear differentiation in the study of Lu Xun in mainland China.

The diversification of ideological values ​​and the subjectivization of humanistic academic value orientation led to the diversification of Lu Xun's research value judgment. From the perspective of academics, this is one of the important signs of Lu Xun's research deepening. The differentiation of academic stance is the diversification of values. Behind it is the new change of intellectuals in the period of social transformation, and also an important representation of the differentiation of social ideology. Researchers interpret Lu Xun according to their different positions and values, reflecting various ways of speaking. In the debate and discussion, Lu Xun's research has become the focus of various ideas and dialogues. As Wang Furen said, in the current diversified vision, we lost a relatively certain Lu Xun. This "relatively certain Lu Xun"', 1 is a traditional Lu Xun image produced under the single evaluation scale.

Lu Xun's spiritual world is rich and complex, which determines the diversification of Lu Xun's research value orientation. The true image of any identified Lu Xun, and these different understandings together constitute the overall image and spiritual world of Lu Xun. Judging from the comprehensive value evaluation, the researchers' understanding of Lu Xun is roughly expressed as affirmation and denial. This is the most prominent feature of Lu Xun's research differentiation at the beginning of the 21st century. Among them, from the perspective of the development of Chinese society, in the process of studying Lu Xun, looking for Lu Xun's useful resources for the transformation and development of Chinese culture, is intended to highlight Lu Xun's classical significance; the other is from the perspective of individual personality evaluation, Exploring Lu Xun's "human weakness" in terms of thoughts, character, and character that ordinary people may have. The latter is not only the deepening of the understanding of specific historical figures, but also the realization of the subject's self-consciousness. The results of this research also reflect the improvement of China's current academic and ideological environment, with the significance of intellectual history and academic history. Therefore, we should treat the differentiation of Lu Xun's research in the academic circles and society in recent years with a fair and tolerant attitude.

The differentiation of Lu Xun's research has changed from monotonous songs to polyphonic voices. This change has completely changed the 1 Wang Furen: "Contemporary Lu Xun's Research Talks - Zhu Chongke's Preface to Lu Xun's Conversion in the Field of 1927" "The three paradigms of Lu Xun's research and the current value selection to the single 1 values ​​and non-study tendencies in the study. On the political level, some insisted on Lu Xun's left-wing stance, and some questioned his political consciousness in his later years; on the cultural level, some further strengthened the enlightenment value of Lu Xun's cultural choice, and some criticized the anti-traditional consciousness of his cultural radicalism; On the moral level, some highlight Lu Xun's challenge to the strong, help the weak and lofty character, and some negatively interpret the mystery of his private life; at the aesthetic level, some publicize the realist artistic contribution of Lu Xun's literature, and some identify its modern Pioneering characteristics ofism. Although these understandings have different differences in academic rationality, they are all significantly different from the simple priorist positions of the past.

The transcendental position is pre-set for the interpretation of Lu Xun's value. The values ​​are unary. In the end, it may be the use of historical misreading and fiction to prove the conclusion that has already been presupposed. In the process of interpretation, from the simple linear view of history, all logic and facts are always highly consistent from beginning to end. The result of this interpretation can only say that the researchers have a very clear choice of historical facts, and are subject to the subjective interpretation of arbitrariness. The historical figures finally become a model with no authenticity.

The research of Lu Xun's research and classic writers has gradually formed on the basis of long-term academic accumulation. This research paradigm not only refers to the demonstration or model of research methods, but also refers to the classics of thought and academic values. Turn. This is why I use the paradigm why I don't use the method here. There are three basic research paradigms in Lu Xun's research: first, historical research based on historical materials mining; second, academic research based on knowledge interpretation and aesthetic evaluation; third, the pursuit of the current meaning and value of thought The main contemporary research, that is, the study of the relationship between contemporary values ​​and social functions of Lu Xun's research. The former two have always been the main components of Lu Xun's research, and have become the basis for understanding Lu Xun and explaining Lu Xun. And because of the "Cultural Revolution Lu Xun"

The history of instrumental research is taboo, and the research history and value judgment of the third research paradigm are more complicated. It should be said that the first two research paradigms can include the functions of the third research paradigm to varying degrees. However, the author puts forward the contemporary research of Lu Xun's thought as an independent paradigm, that is, to emphasize its research value and function in the present. Has a special meaning.

Second, historical research: "Restore Lu Xun" effectiveness and limited historical research paradigm is the premise and basis of Lu Xun's research, providing basic materials and facts for Lu Xun's research, and continuously deepening and correcting people's Lu Xun view . The recognition of this research paradigm has become a basic logic and common sense in the academic world. This is the basis of all academic interpretation and historical research, especially in the initial stage of research. This historical research is extremely important and is a necessary link that cannot be crossed and ignored. If this research is not enough or not taken seriously, all subsequent research is unfounded, and the results may be worthless or even wrong.

In historical research, researchers must be extraordinarily serious and cautious, have archaeological processes, and have multiple evidences for historical judgments, especially for the autobiography of the parties or the biographies they write for them. Analyze. Because from the facts of the past years, such materials are often too beautifying the prophet and becoming an untrustworthy "pseudo-history". In the historical research, the most terrible thing is not the negligence of historical facts, but the distortion of historical facts, especially It is a forgery of history. The most painful lesson of the "Cultural Revolution Lu Xun" is to distort the history of Lu Xun, to fabricate false facts and to deify Lu Xun. This is a kind of "historical obsessive-compulsive disorder". This symptom can be seen not only in the editorials published in the People’s Daily in 1966 and 1976 to commemorate the death of Lu Xun, but also in the editorials needed to adapt to the political situation at the time. Lu Xun’s research published and published in the atmosphere is seen in the study. For example, Lu Xun’s Story, published in 1973, wrote that Lu Xun met a Japanese youth at the “Garden Village” hotel in Huanglu Road, Shanghai in early 1931. Lu Xun said to him: “Imperialism has reached the end, and the reactionaries will soon In the demise, China is bound to move toward socialism." 2 From the perspective of thought or language, this passage will not come from the mouth of Lu Xun of that era. The first edition of this booklet was issued with 200,000 copies, and the impact can be imagined. At that time, Lu Xun not only became a variety of political symbols, but also became a "stick to be beaten." This also became the ideological premise of the "reduction of Lu Xun" slogan in the 1980s.

As early as the beginning of reform and opening up, Mao Dun pointed out: "There are many metaphysical studies in Lu Xun's research, which deified Lu Xun and distorted the real Lu Xun. Lu Xun is the most opposed to others to deify him. Lu Xun did not think that after he died, people took him. In the 1980s, under the slogan of "reducing Lu Xun", the proposition that "Lu Xun is a man is not a god" quickly gained the approval of most Lu Xun researchers. People have made various efforts to this end, and through empirical and logical methods, they have tried to "restore Lu Xun" and "close to Lu Xun" and achieved remarkable results. For example, for Lu Xun and the left-wing literary movement, Lu Xun and the "four men", Lu Xun and Hu Feng, Lu Xun and Feng Xuefeng, Lu Xun and Beijing women's college students, Lu Xun and Zhu An, Lu Xun and Xu Guangping, Lu Xun and Zhou Zuoren The examination of the relationship has led to new evidence and evaluations on the details of the "slide event" and Lu Xun's death.

The "reduction of Lu Xun", which began in the 1980s, is an academic consciousness built on historical reflections, with obvious rational and logical forces. The idea of ​​"going back to Lu Xun" may well restore Lu Xun, a Lu Xun and a revolutionary of Lu Xun as a writer. This is an indispensable process for Lu Xun's literary history status and ideological value analysis. The prevalence of this kind of historical research with the main purpose of returning and restoring is obvious and critical. However, there are several notable issues in the process of conducting historical research, and these problems have indeed appeared in the research.

First, individualized reduction studies should pay attention to changes in the relationship between time difference and essence. Individualized restoration has different functions and values ​​in different ideological and social stages. Because the development of any thought is staged, any kind of thought has its own conditions and application environment, and the changes in conditions and environment will inevitably change the value and function of its thought. For example, the restoration and return of Lu Xun's research 1 "Learning Lu Xun's revolutionary hard bone spirit", "People's Daily" October 19, 1966; "Learning Lu Xun forever Attack", "People's Daily" October 19, 1976.

2 Shi Yige: The Story of Lu Xun, Shanghai: Shanghai People's Publishing House, 1973, p. 148.

Mao Dun: "Attendance of the Lu Xun Research Annual Report", "People's Daily" October 17, 1979.

In the process of the three paradigms of Lu Xun's research and the current value selection, there is a tendency to completely derogate Lu Xun. If we "work hard to return to the origin of history" through "head-up or down-sight vision and mentality", one may lead to differences in value and function due to the misplacement between thought and time, and finally strengthen the tendency to deliberately devalue Lu Xun. Then the restoration of this time must be very careful, the result of the restoration can not restore a great Lu Xun to an ordinary Zhou Shuren. In this regard, the progress will be explained later.

Second, no historical study can truly return to the object itself 100%. Since research is an understanding and interpretation, a complete return to history itself is impossible. The purpose of "reducing Lu Xun" is mainly to analyze the basic features and attributes of Lu Xun's life and thoughts, and complete the process of falsification and falsehood rather than the process of discovery. Due to the historical accumulation of research and the limited nature of the data, it has become extremely difficult to obtain significant discoveries about the historical research of Lu Xun, and even some exhaustive possibilities. Moreover, even if there are new discoveries, most of them will not be a major discovery that changes the essence of Lu Xun, and will not fundamentally subvert the essence and basic value of Lu Xun's thought. On the contrary, if the end and trivial details of Lu Xun's world are overexplanated, it may obscure the subject of Lu Xun's thought and even misinterpret Lu Xun. Just as a new leaf or a dead leaf is found on a dense tree, the basic shape and function of this big tree has little effect. If you overestimate the life value of the new leaves and the decay of the dead leaves, ignoring the growth state of the whole tree, it is really a blind spot.

At the International Symposium on "Lu Xun: Intercultural Dialogue" held in October 2006, Japanese scholar Dicun Chuan published "Lu Xun's "Mr. Fujino" is "reminiscence prose" or novel", and the article "Mr. Fujino" is only A "short story with relatively unique autobiographical style" based on the life of Lu Xun's Sendai, 2 Dacun Spring continues the strict research tradition of Japanese scholars, and the many historical facts of Mr. Fujino and Lu Xun's study abroad. In contrast, it is believed that there are many discrepancies between the text of Mr. Fujino and the facts, and the above conclusions are reached. This conclusion is a challenge for Chinese Lu Xun researchers, both academically and emotionally, and has been questioned by many Chinese Lu Xun researchers. Some scholars have pointed out that Lu Xun himself has stated that "Mr. Fujino" is his "recorded from memory". Some of the contents of Mr. Fujino, which was researched by Japanese scholars, may be "somewhat different from the actual content", but this is the distortion of memory, and it is by no means "fiction."

Lu Xun compiled it into a collection of recollections, indicating that it is not a "fiction" novel. For example, Huang Qiaosheng believes that it will be meticulous and in-depth, with unique insights, but in fact ignores the literary aesthetic and obscures the author's original intention. In his view, literature is generated by the exchange of heart and heart, a bridge of understanding and communication, and a warmth of indifference; literature describes loneliness, anger and suspicion in order to achieve a more friendly, intimate, fairer, and more The realm of benevolence. Although Mr. Fujino has doubts that are inconsistent with historical facts, Lu Xun’s gratitude to Mr. Fujino is true 2 DaCunquan: "Lu Xun's "Mr. Fujino" is a "reminiscence prose" or a novel, Shaoxing College of Arts and Sciences, etc. Publisher, 2006, p. 293.

Lu Xun’s description of Mr. Fujino’s style is warm and kind. Therefore, although there has been a lot of research, suspicion and speculation, but these are not enough to shake the foundation of this article, it is not enough to prove that "Mr. Fujino" is a fictional literary work, not to prove Lu Xun in this article. Deliberately concealed or arbitrarily fabricated. 1 This kind of over-interpretation in Lu Xun's research may constitute some kind of obscuration and misreading of the research object, thus obscuring the understanding of the subject.

Third, the narrowness of the study of the annexed historical index should be overcome. Index research is a traditional method of historical research on writers' works. Because there is a natural intrinsic correlation between writers and works, index research is based on grasping the historical historical data and comparing historical facts with literary texts. Search for the historical connection among them, thus enriching the writer's life history and increasing the authenticity of the work. Under such a premise, any work has the possibility of being indexed. However, index research can't completely leave the historical testimony. The index research that completely leaves the historical testimony is actually a kind of attachment. The researchers use their own subjective imagination and phenomenon analogy to construct the "reality" between the writer's thought and life and the work. "relationship. The overall use of the attached index study ignores one of the most basic literary common sense - the virtual nature of literature. Literary works are not historical texts, narrators are not equivalent to writers themselves, and there is not necessarily a direct connection between the similarities between human life and the historical authenticity of works. In other words, the object of index research should be documentary literature, not novel creation.

Mysterious or incomprehensible works are best suited for the method of attachment index research, because of its mystery and incomprehension, leaving a lot of room for interpretation. Lu Xun's collection of prose poems "Wild Grass" has always been a difficult point in Lu Xun's research, which has made the research of attached index in recent years popular under the premise of Lu Xun's research diversification. The hidden nature of Lu Xun's personal emotional world has further provided the possibility of this kind of imagination. For example, overseas scholar Li Tianming believes that the works in "Wild Grass", especially "Autumn Night", show "the emotional dilemma between the most secretive theme love and moral responsibility", that is, "how can we accept Xu Guangping's love? However, the emotional and life of Zhuan’s injury has become a problem for Lu Xun. 2 The author claims that “in previous studies, the ideologist intentionally or unconsciously ignored this important topic. I based on the interpretation of the level of moral emotions, revealing Lu Xun’s private allusions and puns hidden in the text, and making him the most The hidden emotional psychology becomes clear and solvable." 3 It should be said that Li Tianming started from the life situation of Lu Xun, Zhu An and Xu Guangping and some historical materials, and made some meaningful investigations on the private life and emotional space of the three, but the relationship between the three and the images in the works. Carrying out analogy and proof, it turned historical research into a guessing game. For example, he believes that the famous opening sentence in "Autumn Night" is "in my backyard, you can see two trees outside the wall, one is a tree, and one is also a tree". Lu Xun is "not satisfied with his marriage life." The image of frustration and helplessness can be regarded as a symbol of Lu Xun’s life as a bail-out couple. It seems to be heavy 1 Huang Qiaosheng: "Goodwill and warmth--" Lu Xun and Sendai "The Keynote of Research", Journal of Southwest University for Nationalities, 2006 Year 2 Li Tianming: "Difficult to speak straightforwardly - Lu Xun's Exploration of Weeds", Beijing: People's Literature Publishing House, 2000, 3rd Li Tianming: "The hardships that are difficult to say directly - Lu Xun's exploration of weeds" Page 196.

4 Li Tianming: "The hardships that are difficult to say directly - Lu Xun's Exploration of Weeds", p. 117.

The three paradigms of Lu Xun's research and the two trees of the current value selection, one Zhuan and the other Zhu Guangping. Li Tianming even said that "Without Zhu An, there would be no such wonderful and wonderful "wild grass"" "If this is a good understanding, then present this bunch of flowers to Zhu Anling, I am afraid that it does not violate Lu Xun's wish" It is inevitably more far-fetched.

After Li Tianming, some people made progress that the whole content of "Wild Grass" is "testifying for love." I think that "Autumn Night" in "Autumn Night" refers to "the traditional marriage culture of Chinese feudal society"

Bitter "etc. 2 or more of the new insights into the study of "Wild Grass", both strive to pursue the understanding of human nature. But the former is characterized as a collection of love prose poems. At this point, the attempt to interpret "Wild Grass" from the perspective of love goes to the extreme" 3 The interpretation of the guessing style has attracted attention in the research field of Lu Xun and has been criticized by some scholars.

Under the general environment of Lu Xun's research on diversification, some scholars boldly interpreted Lu Xun's works and life relationships. For example, the book "New Discovered Lu Xun: Interpreting the Great Mystery of the Great Standard-Fighter's Inner Heart" published in previous years, attempts to cut into the deepest part of Lu Xun's inner world from the perspective of human nature (food color) and explore the "Wild Grass" Internal reason. The author believes that most of the articles in "Wild Grass" are related to the pain of Lu Xun's acceptance of arranged marriage. Because of concerns, it is difficult to say it directly, so he uses the composition of the song. Therefore, the author has made an understanding of the meaning of "sexual suppression" in the connotation of the "Wild Grass" chapter: "Hope" expresses "the solid extramarital youth"

Fate worry "wait. It should be said that this understanding has some possibilities, but it is an over-interpretation of the basic meaning of "Wild Grass".

This kind of indexed research method does not really restore the research object, and there is no persuasive support and connection between the writer and the work, between the phenomenon analogy and the conclusion. As some scholars have pointed out: "Wild Grass" is a comprehensive text that integrates Lu Xun's social experience, life experience, life experience, philosophical thinking, cultural sentiment, etc., is not a single love text. "Wild Grass" is fictional Subjective works of art, rather than documentary autobiographies, cannot be realistically matched. "Every prose poem in "Wild Grass", even every sentence, every detail, every one Words have a lot of meaning, both metaphors of Lu Xun and Xu Guangping, Zhu 1 Li Tianming: "The difficulty of speaking hard - Lu Xun "Wild Grass" Quest," p. 190.

Hu Yinqiang: "Lu Xun: Testifying for Love - Cracking the Mystery of the Wild Grass", Beijing: Oriental Publishing House, 2004, pp. 49-51.

3 Li Jin: "The Imagination and Narrative of the Researcher - Reading Lu Xun: Testifying for Love - Cracking the Mystery of "The Wild Grass" Century] 4 See Zou Fanping: "The Newly Discovered Lu Xun: Interpreting the Mystery of the Great Flag-bearer's Inner Heart", Harbin: Heilongjiang People's Publishing House, 2006.

安之间的种种情事“实，导致这一结果的原因还是学术阐释空间的有限和对神化鲁迅的反拨。

现代文学与研究者的时间距离并不遥远，有些研究者甚至就是现代文学发展史中的当事人。而鲁迅在现代中国作家中，又是被研究得最充分、最深入的作家，资料的挖掘和事实的考证已近尾声。虽说其中仍有较重要的事件有待进一步辨析，但已很难构成对已有事实的根本性颠覆。至于某些细节的新发现，往往并不能影响到对于鲁迅地位与价值的基本评价。

三、学问化研究：知识价值阐释与玄学化倾向学问化研究范式是鲁迅研究的学术本体，就是把鲁迅世界作为一个知识性和审美性认识对象，来确认鲁迅世界的知识价值和审美价值。

审美研究是通过文体、语言、形象和风格等多层面的艺术评价，来确认“文学家”鲁迅在文学创作上的个性特征及其文学史价值。这方面的研究是鲁迅研究的起点，也是鲁迅研究的重点，其历史悠久，成果丰富。而且就研究过程和结果来说，这种研究相对都比较纯粹。虽然对于鲁迅文学价值的质疑与否定时有发生，但鲁迅的文学审美价值和文学史地位还是公认的，这可从些事实中得到证明，如国内外各种关于中国20世纪文学作家排序中，鲁迅总是位列第。

学问化研究的另外一个重要的内容，是把鲁迅作为伟大的学者和杰出的教授看待，考察其“文学家”、“思想家”和“革命家”之外的“学问家”的身份及其知识价值。对于“学问家”鲁迅的研究，一方面来自于鲁迅自身的学识和修养，因其卓越而伟大；另一方面来自于鲁迅研究的全面性，因其伟大而成为各个专业方面的研究对象，例如，鲁迅的文学史观、宗教观、科学观、教育观、古籍整理和版本学、编辑观、美育和美学观、翻译学、文字学、金石学等修养，其中还包括很细微的知识点和日常人生的启示，如鲁迅对信笺、木刻与版画、金石拓片、“目莲戏”、胡须样式、服饰搭配、“南人”与“北人”性格的看法等。对于个历史人物研究的全面性、细小化，说明这个历史人物的伟大和重要。

但研究者在以学问性的专业标准来对鲁迅的知识结构和价值（例如编辑学、美术学、金石学、文字学、地理学、医学等方面的知识和理论）进行评价时，不能简单采取思想性的标准来作超越专业领域的价值判断，不能进行人为的价值增值和水平夸大。在研究过程中，应将其知识置于行业领域的发展前沿，和当时同领域最高水准相对照，从而更准确地对其价值与贡献作出判断。因为在某些方面鲁迅毕竟①古大勇：《“过度阐释”与“偏离鲁迅”――对新时期“鲁迅研究”的反思（二）》，鲁迅研究的三种范式与当下的价值选择不是纯粹的专家，不能因为他是鲁迅就会使其所有学问价值增值。

学问化研究范式本质上是知识阐释，而知识阐释与历史性研究一样，都具有史料和价值的有限性，不能脱离鲁迅思想主体去作纯粹知识细节的阐释。例如在《红楼梦》研究中，费尽力气去考证大观园的某扇门朝哪个方向开，便是个纯粹的细节问题。而在鲁迅研究中，日本学者受“出典论”的影响，注重材料考据，为鲁迅研究作了许多不可替代的工作，例如北冈正子的《〈摩罗诗力说〉材源考》便是此方面的经典。此类研究不仅丰富了鲁迅研究的内容，而且也为中国的鲁迅研究提供了方法论的启示。但是，日本学者的某些实证研究过度学问化的研究视角，也导致了研究结论的历史偏误。

无论是审美判断还是学问判断，大都具备两种路向：一个是作家个体的纵向研究，即把作家作为一个独立的个体，对其本身的价值进行评价；一个是注重作家与周边或者同类作家的关系研究，通过同类比较来进行价值评价。如果因为鲁迅伟大，而使其所有方面都变得伟大就是一种比附性、夸饰性的评价，应该用第二种路向加以证伪和确认：鲁迅虽说跟随章太炎学过“小学”，但是其专业水平在当时文字学界究竟居于怎样的位置鲁迅虽说专门搜集整理了许多古碑拓片，但是其金石学知识究竟达到了何种程度类似的推论还有许多。鲁迅是伟大的，但不能把他精神世界的所有方面都加以专业性的细化或放大。鲁迅是凭借思想主体和文学价值而成为鲁迅的，鲁迅是文学家鲁迅、思想家鲁迅、学问家鲁迅、翻译家鲁迅、编辑家鲁迅、教育家鲁迅，但是鲁迅不是哲学家鲁迅、文字学家鲁迅、金石学家鲁迅、美术家鲁迅、医学家鲁迅……这是学问化研究范式应该注意的学科法则。

1980年代的“还原鲁迅”诉求，不仅表现在对研究对象和研究结论进行学理逻辑的人为强化上，还表现在研究者话语方式的改变上。概言之，是由“批判话语”

转向“建设话语”，由政治话语转型为学术话语。这不只是鲁迅研究界的转变，也是整个中国学术话语体系的转换。在鲁迅研究界，研究者大都规避了以往鲁迅研究中的传统话语方式，取而代之以学术化、个性化的话语方式。在政治化的时代，以大批判文章为代表的传统话语方式往往使用一种“强制性逻辑”，即从批判对象的思想和言论中择取片段，进行任意编织组合成因果关系，然后按照事先预定的结论强加于批判对象，用不容置疑的语言为其定性。作为种“思想武器”，这种逻辑长期影响着中国大陆人文社会科学的学术研究。例如，在反拨贬损鲁迅的思潮过程中，亦有人从维护鲁迅政治地位出发，轻车熟路使用“文革鲁迅”的价值观和言说方式，来反击人们对于鲁迅的贬损。①岂不知这表面是在捍卫鲁迅，实质上则是在重复神化亦即僵化的鲁迅形象，不仅不能起到维护鲁迅地位的作用，反而会更加激化人们①朱振国：《不能听任〈收获〉杂志嘲骂鲁迅致中国作家协会的公开信》，《真理的追对于鲁迅的排斥和反感，从而使鲁迅的价值进一步被淡化。与此同时，在学术价值观和话语方式转换之后，也出现了一种过度阐释的研究倾向。必须指出的是，不能将鲁迅的思想和学术研究作一种纯学问式的放大，进而走入玄学化的歧途。在2002年绍兴鲁迅年会上，笔者曾提出要高度注意鲁迅研究中的这种“玄学化倾向”：“不能用人人都不懂的话阐释人人都懂的道理，而应该用人人都懂的话说人人都不太懂的道理。''①孙玉石更进一步指出，应当特别尊重鲁迅作为文学家和思想家的”独特性“：”他是以自己的直接感悟与无休止批判来辐射他的思想能量，而不是在逻辑系统的思考中来论证他的思想凝结的。有追求关注的一贯性，批判的直击性，却不一定有哲学家思想的严密性。“②如何认识和理解鲁迅在中国思想史和哲学史上的价值，从学术价值的认定到话语方式的表达，学界是存在着偏向并值得我们认真反思的。有的学者把这种玄学化的过度阐释现象，称之为”脱离文本的'自说自话'式的'伪创新'“③此说虽然激烈，但不无道理。

学问化研究范出现的这种玄学化的倾向，不仅造成接受者的阅读障碍，而且与鲁迅的思想实际多不符合。研究者对鲁迅思想价值进行学理化乃至学院化的过度阐释，反而在很大程度上限制了鲁迅思想的意义。正如林贤治所说：“鲁迅研究被经院化了，被专家、学者规范化，失去了独特的生命力。”④种思想是否有价值或价值的大小，并不等同于思想理论化、体系化的程度。鲁迅不是单纯的学问家，其思想的形成具有很强的现实针对性，其目标、对象往往是多种多样的。他因时而作，因事而发，思想和言论似乎比较随意，从而给人造成这样一种印象：思想缺少系统性和学理性，更多的是一种时事性的社会批评和偏激的文化批判。而在这样一种历史的情境下，些鲁迅研究者从“捍卫鲁迅”出发，为了适应所谓的“学理''和中国思想史和文化史上的地位，往往从学理上对鲁迅思想进行有意地放大，加以哲学化和体系化，把简单问题复杂化、思想问题概念化、个别观点体系化，呈现出明显的”玄学化倾向“。正如鲁迅曾经说的”就是在思想上，也何尝不中些庄周、韩非的毒“⑤一样，包括笔者在内的一些研究者多少也中了一些”玄学“的”毒“，陷入自我编织的玄学理论陷阱中，或多或少参与了这种玄学化的营造。在以往的论著中，①张福贵：《鲁迅思想的民众本位与鲁迅研究的大众化价值》，《武汉大学学报》2011年第5期。

古大勇：《“过度阐释”与“偏离鲁迅”对新时期“鲁迅研究”的反思（二）》，④参见赵晋华：《我们今天怎样才能真正走近鲁迅》，《中华读书报》2001年9月26日。

鲁迅研究的三种范式与当下的价值选择关于鲁迅思想体系的建构亦远远强烈于对鲁迅思想本身的认识，结果使自己对鲁迅思想的阐释远远大于鲁迅的思想本身。正如1位前辈指出的：“由于过于追求结论的体系化，思想之刃有时便把一种生动的现象或一种直观的思想，按照自己的逻辑来分解”，“好像是一种思想在作者意识中单独运行的结果”。①人们将鲁迅思想过度学术化的目的是为了增强鲁迅思想的学术性和体系性，提升鲁迅思想的地位，但过度学术化的结果恰恰使鲁迅成为高高在上的哲人，其思想则成为束之高阁的理论，远离了大众也远离了现实。这把战士变成专业学者和纯粹哲人的努力，淡化了鲁迅思想的平民情怀和当代意义，反而制约了鲁迅思想的影响。

对于一般读者来说，鲁迅的著作下了功夫还可以读懂，可是有些关于鲁迅研究的论著即使下了大功夫也很难读懂。学术活动就是把复杂问题简单化，而不是把简单问题复杂化，正如鲁迅所言：“倘若说，作品愈高，知音愈少。那么，推论起来，谁也不懂的东西，就是世界上的绝作了。”②鲁迅是个站在大众立场立足于现实的战士，单纯学术化倾向可能使鲁迅研究这门显学成为玄学，一旦成为玄学，就会把本来不太易读懂的鲁迅变成了读不懂的鲁迅，从而使其与当代人特别是青年人之间的思想间隔进一步扩大。

四、当代性研究：思想本体与时代的关联鲁迅是因其伟大而成为无数人研究的对象的，而他的伟大恰恰是因为其思想价值和影响超越了一般的个体。所以，关于鲁迅个体的研究是为认识其主体价值服务的。在对鲁迅进行价值判断之前，首先应理解鲁迅思想的主体或本质是什么。孙郁认为：“鲁迅精神是一种个人的解放和民族解放，或者说是人类至爱，所以，我更愿意把鲁迅精神看成一种战斗精神。”③正是在这样一种理解前提下，才会有鲁迅思想价值和意义的选择、判断。李书磊说，“鲁迅的遗产在今天尤其珍贵；鲁迅代表着现代中国知识分子人格的最高成就，他在上海卖文为生，利用自由职业和文化生产的市场化赋予知识分子的自由空间完成了他的文化创造，既利用了自由空间，又在商业化的处境中保持了知识分子独立的品格，具有不可替代的示范作用”。

鲁迅研究要获得最广泛的当下意义，首先就是要实现鲁迅思想的大众化，亦即①孙玉石：《世纪末的总结：丰富现在昭示将来――〈惯性的终结：鲁迅文化选择的历③孙郁：《对鲁迅的传播进入了一个误区》，《羊城晚报》2011年4月17日。

参见赵晋华：《我们今天怎样才能真正走近鲁迅》，《中华读书报》2001年9月26日。

要研究者尽可能地将研究对象的思想内容作通俗化的理解，从而达到思想的普及。

终其一生，鲁迅的思想追求就是要改造国民性，变革民众的思想。思想生成的目的决定思想的属性，所以平民立场是鲁迅思想的本质。

鲁迅一生矢志于对虚伪道德人格的批判，其批判的不是具体的个人，而是传统文化体系的消极功能以及这一消极功能所造成的道德虚伪。因此，鲁迅是与全社会和旧习惯相对抗的，最终因此而不容于环境。谎言是一种人为编织的虚假事实与荒诞逻辑，最终会被现实存在或另一个谎言所戳穿，从而加大社会的不信任感。当虚伪成为一种民族习性和社会人格时，必然导致深重的文化灾难和社会危机。鲁迅批判虚伪和谎言正是为了挽救这种民族的危机，这就是他在《狂人日记》中呼唤“救救孩子”的最终目的。在任何一个社会里，人与人之间、人与社会之间都不能缺少基本的信任。张梦阳曾说言以蔽之，鲁迅在中国的价值就是：对中国人精神的深刻反思和对黑暗的坚韧反抗。用长些的话解释，就是：在20世纪中国从封建专制向现代文明转型的历史时期，对几千年来封建禁锢下的中国人的精神进行彻底的根柢性的反思，敦促中国人冲出思想的牢笼，获得精神的解放，达到精神的独立和思想的自由，从而正确地认识自己、认识世界，确定自己在世界的恰当定位和自立于世界民族之林的正确方略，实现中华民族的伟大复兴。''①民族复兴首先来自于民族反思。

从中国社会历史发展的角度来评价鲁迅，经典化地理解鲁迅的思想意义，是当下社会的现实需要，也是实现鲁迅思想价值的有效方式。在阅读鲁迅之后，再阅读我们的时代，越来越会发现鲁迅是一个说不完的话题。所谓经典就是当一种思想观念具有高度的概括性和长时期的适应性之后，不会因为时代的变化而发生价值的改变，这样就获得了超越性的价值。林非指出：“鲁迅在20世纪初期以'五四'为标志的那场启蒙运动中间，提出过不少振聋发聩的思想主张，不仅于同时代的先驱者里面显得分外的巍峨挺拔，甚至在数千年的中华文明史上，也完全可以说是异常卓越和辉煌的。他的这些见解对于本世纪中国思想的历程，已经产生过重要的影响，却还远远地没有发挥完毕。这是因为相当多的人们，对他那些思考民族命运和提高大众精神素质之关键所在的见解，还显得十分的陌生，并未获得广泛的知悉与理解。

而如果能够将鲁迅这些杰出的思想见解，有效地传播和扩展到广大的人群中间去，让更多人的精神境界也逐渐提高到这样的程度，那么我们整个民族的思想和文化素质，不也就可以远远地超越那种滞后的状态了吗“②有的学者按照恩格斯的”理论思维“都是种历史的产物，不同时代有不同的内容和形式的观点，认为”任何价值表达作为一种'理论思维'，其合理性和有效性都不能脱离具体的历史背景。用这①张梦阳：《鲁迅的当代价值》，《中华读书报》2006年9月27日。

②林非：《穿越时间隧道的光芒》，《中国文化报》2001年9月20日。174鲁迅研究的三种范式与当下的价值选择种观点来看鲁迅，他最富个人创意的主导思想，即对中国传统文化的决绝性否定和对国民性的反思批判，在发生的历史现场和当下的历史现场，有着不同的价值意义。

这种文化姿态尽管有着最充分的历史合理性，但与今日中国的历史要求即生存利益之间，已经产生了深刻的裂痕，或者说历史性的价值错位，不再能够与当下现实有效接轨，并进行有效描述，因此在相当大的程度上失去了历史的依据。鲁迅主要的价值表达并不具有超历史的普适性意义，其有效性不能够脱离具体历史条件而绝对化“①其实，这里有两个问题需要进一步辨析。第一，人类思想并不总是以推陈出新来获得发展的，只要思想与环境相适应，不管这一思想的渊源和历史有多么长久，都仍然具有实际价值。扬弃是创新，延续也具有新的意义，否则就不会有恒久弥新和古为今用之说。第二，鲁迅对于中国传统文化的否定和对国民性的反思批判，与当下中国的现实要求是否已经错位并失去了历史的依据对于这一问题的不同回答实质上是对社会文化态势的不同研判。此外，以鲁迅等为代表的五四新文化运动的先驱者与其说是反传统，毋宁说是以现代价值为旨归来改造传统。”在从传统到现代的这一现代性进程中，必然伴随着对传统资源的批判、筛选与扬弃……正是着眼于现代性必然带来的'历史的中断'所以五四是成功的文化断裂……由于鲁迅对传统文化的批判有着具体的历史情境，往往着眼于救亡图存的现实需要，因此中国传统文化之鲁迅评价可能会产生些负性影响“，”五四代已出色地完成了时代交给他们的任务，后人需要做的不是简单地倭过五四，而是要从五四再出发，往前走，完成五四未竟的现代性进程“②而且，五四新文化应该并且已经成为中华文化大传统中不可或缺的重要组成部分。

鲁迅生活和创作的时代是中国文化深层变革时期，是一个关键的“大时代”③当年鲁迅所关注的一些问题至今仍为当下人们所重复探讨。例如国民性问题、“拿来主义”问题、“国粹”问题、精神胜利法问题等。当问题总是重复出现，而且成为一种普遍现象时，就不能简单归咎于个人问题，而应在文化传统或者文化根性上寻找原因。因此，在这历史情境下，鲁迅的文化批判及改造国民性思想就愈加显示出超越性和针对性的价值。21世纪之初，王富仁就认为在这样一种思想文化的相似性中，“鲁迅的思想更具有根本性的意义，他的意义在于以自己对于中国历史整体性的深刻思索，回答了现代社会中，一个人应该怎样对待世界，怎样对待自己的民族，怎样对待自己。鲁迅对于国民性、国民精神的深刻反思，在结束文化大革命、向新时期文学转变的过程中起到了关键的作用。而鲁迅研究也以其特有的思想资源在思②陈汉萍：《全盘反传统抑或改造传统：重审鲁迅与传统文化》，《社会科学战线》2010年想解放运动中起到了重要的推波助澜的作用。也正是因为与时代的需要相契合，与中国历史发展的潮流相契合，鲁迅研究开始走上健康发展的轨道”①否定和弱化鲁迅研究的当下意义和代言功能，就会使鲁迅的价值大打折扣。有学者称：“鲁迅本人是个直面人生的人，如果我们的研究不能和当代人的生存结合起来，那是没有意义的，当今鲁迅研究的最大问题就在这里。”②思想的相似来自于现实感受的相同。鲁迅挑战强者和批判国民根性的立场，在当下仍具有重要的意义。

需要指出的是，这第三种研究范式并不是所有研究对象都可能获得的，因为关联性研究需要其对象具有经典性、概括性，从而才能具有较大的阐释空间，与当下社会现实和人类生活发生内在联系。至少，这种研究范式要求研究对象和当下环境之间具有某种参照性价值。

在对鲁迅思想进行理解和阐释的过程中，有人认为出现了鲁迅思想价值“肥大化”的倾向。其实这种“肥大化”是必然的，准确地讲，价值的“肥大化”是鲁迅思想的扩大化。对一种卓越深刻的时代思想，努力扩大其影响，使其产生超越性的意义，这对于整个民族来说实在是一件幸事。而且任何研究都是一种自我理解和感受，如何判断研究对象与研究者之间的契合程度，并没有一个绝对不变的尺度。或大或小，或高或低，都与研究者的主体意识有直接关系。这一方面来自于鲁迅精神世界的丰富性和复杂性，也来自于评价者的评价尺度。当然，这也带来关于鲁迅思想当代意义阐释的可靠性和可行性问题。人们常常设问：学界对鲁迅思想的阐释是否是鲁迅自身意识到的，或者是鲁迅所具有的。就是说，鲁迅没有想到，也没有说过，那么我们所研究的是否还是鲁迅其实，这是一个文学批评史上的老问题。按照这一逻辑，恐怕人类思想史和文学史一半以上的研究就会失去存在的意义。鲁迅当年用易卜生做例子阐释了这基本常识：“娜拉毕竟是走了的。走了以后怎样伊孛生并无解答；而且他已经死了。即使不死，他也不负解答的责任。因为伊孛生是在做诗，不是为社会提出问题来而且代为解答。就如黄鸶一样，因为他自己要歌唱，所以他歌唱，不是要唱给人们听得有趣，有益。伊孛生是很不通世故的，相传在许多妇女们一同招待他的筵宴上，代表者起来致谢他作了《傀儡家庭》，将女性的自觉，解放这些事，给人心以新的启示的时候，他却答道，'我写那篇却并不是这意思，我不过是做诗。'”③接受者的感受不定必须完全等同于创作者的感受。

当代性研究范式最大的思想障碍是人们对于以往研究中“工具化鲁迅”的记忆与忌讳。“把鲁迅还给鲁迅”的口号，最初是针对鲁迅被神化甚至极端工具化的历史而作出的一种回归学术的努力。如果从专门的历史研究和学理逻辑来看，这不无道①参见王玮：《鲁迅在今天的意义》，《光明日报》2001年4月5日。

参见赵晋华：《我们今天怎样才能真正走近鲁迅》，《中华读书报》2001年9月26日。

鲁迅研究的三种范式与当下的价值选择理。但是，从当下社会思想需求来说，这又是无力和有局限的。任何还原都不可能是真正完整的还原，只要是研究就是1种主观阐释。“工具化鲁迅”的存在历史，使人们在摒弃过于强调政治功利化观点的同时，也拒绝了对其政治、思想方法的合理性接纳。鲁迅政治、思想的深刻是由于他洞察历史、社会和人性所获得的，从这个意义上说，拒绝这种方法是我们文化建设上的损失。

如果单纯将“把鲁迅还给鲁迅”的口号作历史性理解的话，最后结果可能就是鲁迅只是属于鲁迅。周海婴、周令飞在面对被经典化的鲁迅形象时，曾指出这不是他们所认识的鲁迅，认为鲁迅是一个有血有肉、幽默快乐的正常人。其实，这种理解差异的存在是极正常的，如果学界研究的结果与其亲属的印象完全一致，那学者的劳动可能就是多余的，也是平庸的。况且周海婴在强调鲁迅是一个正常的亲人之外，也认为鲁迅更是个时代和种文化的标志：“对于已成往事的20世纪，作为鲁迅的家属，我的感慨不仅深刻，而且复杂：鲁迅在20世纪的影响是有目共睹的，他以毕生不懈的努力创造了一个辉煌的'文化鲁迅'这是我作为鲁迅家属

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