Chapter 38 Part Eleven: Afterglow of New Culture
During the May Fourth Movement, advocating vernacular Chinese and opposing classical Chinese was Hu Shi's most proud career in his life.Throughout his life, he often regarded himself as a preacher of the vernacular and a guardian of the Dharma, and he always paid attention to the development and fate of the vernacular.
When the Nanjing National Government was founded, Hu Shi sent a letter to Luo Shi because his student Luo Jialun became an official in the government, hoping that he would make a suggestion: "All orders, official documents, decrees, and treaties must be in Mandarin and punctuated by the government. Segmentation".He also hoped that Wu Zhihui, Cai Yuanpei, Chiang Kai-shek, Hu Hanmin and other dignitaries of the party and government would also help this matter. ① But those who want people to ignore Hu Shi's statement, all official documents of the government and various newspapers are still full of classical Chinese and parallel prose.Hu Shi thought to himself, isn’t this even inferior to the Beiyang warlord government? In 1920, when Xu Shichang was president and Fu Yuefen was the head of education, they ordered the abolition of classical Chinese textbooks in elementary schools and replaced them with Mandarin textbooks.But newspapers and official documents still use ancient Chinese. If you have learned vernacular, you can’t read newspapers or apply it in society. Who would be eager to learn it? Therefore, Hu Shi always hoped that government documents and newspapers would use vernacular.After waiting for more than ten years, even the new government of the Kuomintang cannot be realized.He got a little angry, so he sharply criticized in the article "New Culture Movement and the Kuomintang":
The Kuomintang has been in power for nearly two years, and today we still have to read letters and telegrams in parallel prose, declarations in classical Chinese, daily newspapers in classical Chinese, and laws and decrees in classical Chinese!... Isn’t it even Xu Shichang that a revolutionary government can maintain the lifespan of parallel prose in classical Chinese? Doesn't Fu Yuefen even have the guts? At this point, we have to say that the Kuomintang represented by the National Government today is reactionary. ②
In order to promote the vernacular, he did not hesitate to offend the "party-state" and give the Kuomintang a posthumous title of "reactionary", which shows how concerned and enthusiastic he is about the vernacular!
In May 1934, Wang Maozu, Xu Mengyin and others revisited the old tune of "reviving classical Chinese", advocating that primary and middle school students learn classical Chinese and opposing vernacular Chinese; they praised Huguang warlords He Jian and Chen Jitang for advocating respecting Confucius and reading scriptures. ".This is the so-called "Classical Chinese Movement in Primary and Secondary Schools". ③ The progressive cultural circles have severely criticized this obsession with ancient prose. "Independent Review" also published several articles such as Ren Shuyong's "Pleading for the Nationwide Primary School Students", Hu Shi's "The So-called "Classical Chinese Movement in Primary and Secondary Schools"" and "We Are Not Worthy of Reading the Classics Today".
④ After analyzing and refuting Wang and Xu's classical Chinese claims, Hu pointed out:
I firmly believe that vernacular literature will inevitably continue to grow and develop, and I also firmly believe that the status of vernacular in society will increase day by day.Before the first-rate vernacular literature has completely established the standard national language, there will always be stubborn opposition from time to time.This obstinate opposition cannot be met entirely by "revolutions" by the government,—
Although that can also accelerate the progress of educational tools—it must also rely on the increase of first-class vernacular literature.
As for reading scriptures, Hu Shi agreed with Fu Sinian's point of view, thinking that "although the Six Classics are half-understood and half-understood in the hands of experts", if they use these to teach children, the teachers are either confused or deceiving themselves.Therefore, "talking about reading scriptures today, or advocating reading scriptures in primary and secondary schools, are all ignorant talk, not worth laughing at by ordinary people."
The so-called "Classical Chinese Movement in Primary and Secondary Schools" and the theory of reading scriptures were originally sinking, but after a little criticism from the progressive cultural circles, they sank again.The debate quickly turned into a discussion of "popular language".This is a continuation of the discussion on the popularization of literature and art on language issues.People promote popular language "in order to correct many shortcomings of vernacular literature"
; To achieve "the public can speak, understand, write smoothly, and understand", and also become "a language that the public is happy to speak, listen to, write, and read." ⑤ It can be seen that this discussion is for the sake of the public, and it has positive and constructive significance for promoting the combination of new literature and the general public.However, during the discussion, some people used "popular language" to deny "May 4th style vernacular" and wanted to discard vernacular and classical Chinese together. ⑥As a result, Lu Xun denounced him as a "dog talent", "Although it seems radical, it is actually disarming the enemy". ⑦Lu Xun believes that to promote popular language, we should write "more simple vernacular"; the key is that the author must be "one of the people" and "be able to do the cause of the people". ⑧
Hu Shi also participated in the discussion of Dazhongyu.In response to some people's erroneous tendency to oppose the popular language with the vernacular, he pointed out that "the popular language is not a special language other than the vernacular." ability".He said:
Nowadays, many people who talk about popular language do not know how to speak popular language or do popular writing, so they blame the vernacular for not being popular.The vernacular is originally the language of the masses, and there is absolutely no reason why it cannot be returned to the masses.The writing written by literati today cannot be popularized simply because they have never thought of the existence of the public.Because they don’t have the public in mind, they misuse classical Chinese idioms and use many new terms that have never been analyzed; Lazy. … People like this who talk about the masses but have never cared for the masses in their hearts, even if they really want to "go to the people", they will not be able to learn to speak the popular language.
Therefore, Hu Shi believes that those who advocate popular language "should first train themselves to write articles that most people can understand and understand."It is necessary to consider both the literate public and the illiterate public.To achieve "Use a word, don't forget the public; make a sentence, don't forget the public; use a metaphor, don't forget the public. The result of this training is naturally the public language." ⑨Hu Shi’s views criticize current malpractices and are deeply pertinent; he also attributes popular language to the author’s sense of responsibility to the public and ideological and emotional issues, which are undoubtedly very practical and profound, and are quite similar to Lu Xun’s views.In terms of culture, Hu Shi still had a little democratic spirit after all.
① Letter from Hu Shi to Luo Jialun (draft), contained in "Hu Shi's Correspondence and Selected Letters", Beijing Zhonghua Book Company, 1979 edition, Volume 1, pp. 502-503.The letter was not dated, but was written around 1928.
②This article was written on November 29, 1929, and was originally published in the joint issue of Volume 2, No. 6 and No. 7 of "New Moon"; it was later included in "Human Rights Essays", published by Shanghai Xinyue Bookstore in February 1930.
③Wang Maozu's "Forbidden to Learn Classical Chinese and Compulsory Reading of Classics", "Classical Chinese Movement in Primary and Secondary Schools", and Xu Mengyin's "Confession of the Youth of the Baihua School", etc., were respectively published in Nanjing "Times Gonglun" No. 110, 114, and 117. ④ Ren Shuyong's article, contained in "Independent Review" No. 109.Hu Shi's articles, originally published in "Independent Review" Nos. 109 and 146, were later included in the first volume of "Recent Works on Hu Shi's Studies", published by Shanghai Commercial Press in December 1935.
⑤Refer to Chen Zizhan's "Classical Chinese - Vernacular - Popular Language", Chen Wangdao's "On the Construction of Popular Chinese Literature", Tao Zhixing's "The Road to the Popular Chinese Movement", respectively published in "Shen Bao? Free Talk" June 18 and 19, 1934 Day, July 4th.
⑥During the discussion on the issue of popular language, "Shenbao Tanyan" published Gurfo's "Declaration on the Controversy between Classical Chinese and Vernacular Chinese" on June 26, 28, and 30, 1934, and Jiawei's "History Will Repeat Itself" ", Bai Xi's "Classical Chinese, Vernacular, Popular Language", and "Evening News? Torch" published Nilu's "Criticism of the Popular Language Problem" on July 6.These articles believe that "'Baihua' is lurking with feudal evil spirits, and contains the poison of imperialism"; and said that "to promote the construction of popular languages at present, it is inevitable to completely abandon classical Chinese and vernacular."
Qu Qiubai confuses the relationship between the reform of writing and the revolution in literature in his articles such as "Long Live the Scholars", "Practical Problems of Popular Literature and Art in the Commonwealth of China", and "Problems of Popular Literature and Art", and unilaterally emphasizes that only the abolition of Chinese characters and the use of alphabetic writing have been implemented. The "literary revolution" can be regarded as the real realization of the literary revolution, and only then can there be truly popular literature and art.Starting from this formalist point of view, Qu Qiubai almost completely negated the May Fourth Literary Revolution and the achievements of new literature after the May Fourth Movement.He said that "this literary revolution... is almost equal to white leather", "it has failed, because it has not fulfilled its task, and has produced a new vernacular that is neither a donkey nor a horse"; he described the new vernacular as a new literature. A kind of "musle literature of 'no war, no peace, no people, no ghosts, neither present nor ancient—neither a donkey nor a horse'".Qu Qiubai's point of view is in essence just a development of the formalist theory in the May 4th Literary Revolution from the "Left" side.
⑦ See Lu Xun's letter to Cao Juren on July 29, 1934, and letter to Xu Maoyong on August 3 of the same year, see "The Complete Works of Lu Xun", Beijing People's Literature Publishing House, 1981 edition, volume 12, pages 495-496, and 500.
⑧Refer to Lu Xun's "Answer to Mr. Cao Juren's Letter" and "Mr. Wai Tan" (11), contained in "The Complete Works of Lu Xun" Volume 6, pages 76-78, 101-102.
⑨ "Where is the popular language?"
"Punch hole home shop", this slogan embodies the spirit of the May Fourth era, once spread like wildfire and influenced the Chinese intellectual circles for decades.In his early years, Hu Shiwei also galloped on the battlefield of new culture as an anti-Confucian fighter.
But the anti-Confucian fighters back then, no matter whether it was Chen Duxiu, Lu Xun, Wu Yu or Hu Shi, what they pursued was the liberation of the mind, so they had to oppose the Confucianism that had been modified and processed by the autocratic ruling classes of the past dynasties, and they had to overthrow the religion that fooled and imprisoned the people's thinking. Confucius idol.They are not against Confucius himself, and naturally they are not comments on the history of science made by Confucius himself.For example, Chen Duxiu pointed out that Confucianism "is no longer suitable for modern life" ①, exposing the inseparable relationship between Confucianism and the imperial system; There is one school of learning, a hundred schools of thought are dethroned, and my family is smart, because of it, it has been poisoned so far, and it has not been solved; and the Confucian ancestors recounted the ethics of the Confucian class guidelines, and blocked Shenzhou: these two are in the new trend of freedom and equality in modern times. Contrary to each other, if it is not published in the newspapers, people's wisdom will be weakened, and the national power will be weakened. I fear that there will be only Confucius and no China." ②Wu Yu also said, "It is not common to say that Confucius was the one at that time. If a great man wants to persist in his learning, so as to cover the world and future generations, hinder the development of culture, and promote the lingering flames of autocracy, he has no choice but to attack him.” ③It can be seen that they did not completely negate Confucius, and their evaluation was quite objective rational.
As far as Hu Shi is concerned, he respected Confucius and Mencius very much; he respected Zhu Xi, the founder of Song dynasty learning, and even added a layer of Huizhou hometown friendship.He even regretted a little later, thinking that he should not go to the hole punch shop in general, but should give Confucius a correct evaluation.
Between March and May 1934, Hu Shi wrote an article, ④ a 50,000-character imperial essay, which was to re-evaluate Confucius' history.
In this paper, there are quite a few "bold assumptions", such as the assertion that Shang and Zhou are each a "nation", which is unavoidable; but it also has obvious advantages, which are beyond the reach of others. This is the historical point of view and the method of comparison. .Hu Shi placed Confucius in the background of the vast cultural history of the gradual mixing and assimilation of Yin and Zhou cultures in the five or six hundred years after the fall of Yin.He believed that Confucianism was originally a descendant of Yin, a priest who made mourning and ceremonies his profession:
This kind of survivors, who wear ancient sayings, constitute a special class of their own; they have the sour appearance of long robes and hats, and they are all polite survivors of the subjugated country, accustomed to the non-resistance principle of "offenders but not school", So he got the nickname of "Confucianism".Confucianism is a cowardly person, which not only refers to the well-dressed appearance, but also refers to the judo outlook on life of the subjugated people who endure humiliation and bear heavy burdens. ⑤
Their religion is a kind of old Confucianism of the Yin and Shang Dynasties who were submissive and accommodated by the survivors of the subjugated country.
Although the Yin Shang was conquered, their culture was higher than that of the Western conquerors, the Zhou tribe, and the Zhou Dynasty basically inherited the institutional culture of the Yin Shang.Confucius has a very penetrating historical vision. He realized that the historical fact that "Zhou Jian was in the second generation" and the "Zhou Ritual" that represents modern culture are the total achievements of the gradual accumulation and evolution of thousands of years of ancient culture. Inherited the elements of Xia Yin ancient culture.Therefore, in the process of national cultural integration, he was able to boldly break through the boundaries of tribes, and lead a new movement to reform Confucianism with the broad spirit of "I follow Zhou": break the barriers of Yin and Zhou cultures, and open up the Yin and Zhou tribes. to expand the scope of Yin "Confucianism", "choose the good ones and follow them, and change the bad ones", abandon the conservatism and tribalism of traditional "Confucianism", and in the six hundred years of Yin and Zhou people's common On the new basis of life, Confucius' new Confucianism centered on "benevolence" was re-established.Hu Shi summed up the great contribution of Confucius as follows:
He expanded the tribal Yin Confucianism to the new Confucianism who "takes benevolence as his own responsibility";This is really a great cause of "reviving the decline and rising the cowardly". ⑥
Hu Shi then placed Confucius on the historical background of the comparison between Chinese and Western cultures.In the development of human society, although each nation has a different history, they generally have experienced roughly the same several historical forms.And human activities, social organizations, thoughts and feelings are all similar and similar.It was under this premise that Hu Shi compared the subjugated Confucianism of the Yin people with the non-resistance Christianity of the Jewish nation, and believed that there seemed to be the same historical reason between the two; Compared with Jesus, it is considered to be the prophecy of the "saint who saved the world" dreamed of by the subjugated people.Hu Shi said:
The prophecy after the Jewish nation's subjugation also expected a national hero to come out and "be the king and commander of all peoples"
…But in the end, a Jesus came out of David’s descendants. His wisdom and love won the support of the people. The people recognized him as the “Messiah” prophesied by the ancient prophets, and called him the “King of the Jews.” ... The story of Confucius is also very similar to this.After the subjugation of the Yin and Shang peoples, they also hoped that there would be an invincible "King of Wu" among the "Grandchildren of Wu Ding". saint.This great man soon won the reverence of many people, and they recognized him as the sage they were looking forward to;...he became the unscrupulous suzerain of the revived "Confucianism";...⑦Hu Shi's Chinese and Western Some people praise the cultural comparison method, while others think it is not without controversy.But in any case, it is still a kind of original idea of Hu.His evaluation of Confucius is an image of a great innovator with a very imaginative pen and ink.
It is indeed an imperial article that respects Confucius.Later, Hu Shi used this to say that he "did not knock down the Confucian shop" during the May 4th Movement; ⑧ some Hu supporters in Taiwan also used this to deny Hu Shi's punching of the Kong's shop, or that his anti-Confucian remarks were compared with Nothing to worry about! In short, it is denying Hu Shi against Confucianism.As a result, they couldn't justify themselves, and Hu Shi himself was in the embarrassing situation of contradicting himself.The reason for this is that they confuse an objective historical evaluation of a historical figure, Confucius, with knocking down that "Confucian shop" as an idol.
In fact, Hu Shi himself did not have this contradiction back then.Before and after writing, while making a historical evaluation of Confucius, he still confessed the performance of his punching shop.For example, in the article "The New Culture Movement and the Kuomintang", Hu Shi said confidently:
One of the major undertakings of the New Culture Movement was the emancipation of the mind.Back then we criticized Confucius and Mencius, impeached Cheng Zhu, opposed Confucianism, and denied God, all for the purpose of overthrowing the sect of God, liberating Chinese thought, and advocating a skeptical attitude and a spirit of criticism. ⑨
This clearly explains the meaning of the "Punch Kongjiadian" during the May 4th Movement. Not only is it not a mistake that needs to be covered up, but it is also a great achievement in opposing idols and emancipating the mind.How could today’s new culture come about without the "Punching Kong Family Store" of that day? Later, in the article "On the Insufficiency of the Six Classics as a Source of Leader Talents", Hu Shi also said: "The lack of talents does not start today. The Confucius family The downfall of the store did not start from today....We punched the hole shop, and now looking back, it is really the same as killing a tiger. It is neither a credit nor a crime!" shop" thing.
Soon after Hu Shi wrote the essay, the Kuomintang government explicitly stipulated that August 27, Confucius' birthday, would be the "National Memorial Day", and the whole country was ordered to hold a large-scale "Confucius Birthday Memorial".People in the government said, "This is advocating the cultivation of spiritual personality among the citizens", thinking that this can "raise the spirit of the people and restore the self-confidence of the nation."Hu Shi was very disgusted with this government measure. He specially wrote a big article "Written after the Commemoration of Confucius's Birthday", denouncing the leader of the Kuomintang in power as "a bodhisattva who can't play a show". "act.
"Written After the Birthday of Confucius" can be said to be an imperial discourse against respecting Confucius.Hu Shi first cites the history of three to five hundred years in the Ming and Qing Dynasties to testify, "In those times, Confucius was sacrificed every year, "Book of Filial Piety" and "Great Learning" were read by everyone from village school children, and scholar-bureaucrats lectured on Confucianism. It’s very popular!” However, worshiping Confucius, after all, “how can it help the cruel society and corrupt politics at that time?” Then, he cited those who were more brilliant and progressive than those who worshiped Confucius in the past 20 to 30 years. Facts, such as "the abolition of eunuchs for 3,000 years, small feet for 1,000 years, stereotypes for 600 years, male prostitution for 400 or 500 years, and torture for 5,000 years" The reform of social customs, the new experiment of political organization and other five major achievements.These are all "great progress that have not been borrowed from Confucius."Hu Shi pointed out, "The little progress in the past 20 years is not a gift from Confucius, but the result of everyone's hard work in revolution, and the result of everyone's acceptance of a new world and new civilization."
Instead, he sighed, thinking about the past, regretting that the present is not as good as the past, and dreaming of carrying out the sage Confucius from the Dacheng Hall "overgrown with thorns and sloping eaves" to "defend our clan and protect our race"! Isn't this the world's ancient and modern? The most ridiculously stupid?
Two articles written in the same period, and "Written After the Birthday of Confucius", one respects the historical figure Confucius and gives an objective historical evaluation of Confucius' ideological career; Ji Kong's reversing behavior.Although the two articles are not beyond dispute, they are both written by the same Hu Shi, and they are not contradictory understandings; moreover, it may be more practical and beneficial to treat the Confucius of history and the Confucius of idols separately in this way!
①Chen Duxiu's "Reply to the Youth with the Sword" (March 1, 1917), see "Duxiu Wencun", Anhui People's Publishing House, December 1, 1987, p. 660. (Third Edition Note)
②Chen Duxiu's "Answer to Chang Naide Again" (February 1, 1917), see page 649 of the same book. (Third Edition Note)
③Wu Yu's "To Chen Duxiu", contained in "New Youth", Volume 2, No. 5, published on February 1, 1917. (Third Edition Note)
④ Originally published in 1934, "The Journal of the Institute of Historical and Linguistic Studies of the National Academia Sinica", No. 4, No. 3, later included in the first volume of "Recent Works on Hu Shi's Studies", published by Shanghai Commercial Press in December 1935; The quotation is based on the 3rd edition of April 1937.
Regarding the article, Hu Shi said in a letter to Chen Zhifan: "I have never advocated contempt or arbitrarily obliterating the 'Kongjiadian'. Have you seen my article? It attaches great importance to the historical status of Confucius." (See "Selected Correspondence of Hu Shi", Beijing Zhonghua Book Company, August 1980 edition, Volume 2, p. 352.
) (Supplementary note to the third edition)
⑤ Ibid., pages 18-19.
⑥ Ibid., page 66.
⑦See pages 38-52 of the above book.
⑧ See "Hu Shi's Oral Autobiography" (translated and annotated by Tang Degang), the section "Don't knock down the Kongjiadian" in Chapter 12, Taipei Biographical Literature Publishing House, 1984 edition, pp. 258-263.
⑨ "New Culture Movement and the Kuomintang", written on November 29, 1929.See "Human Rights Essays", Shanghai Xinyue Bookstore, August 4, 1931, page 124 for the quotation.
⑩ This article was written on September 7, 1932.For citations, see "Recent Works on Hu Shi's Studies", Volume 1, p. 522.
According to the "Declaration" on August 30, 1934: "On the 27th, all walks of life in the city held a commemorative meeting for Confucianism's birthday in the Confucian Temple, and more than a thousand representatives from party and government agencies and all walks of life. In order to increase the volume of the musical instruments used, regardless of ancient and modern, all national musical instruments are included, a total of 40 kinds. The spectrum is still consistent and has not changed. Listening to its rhythm, it is solemn and extraordinary, which makes people feel relaxed. Respect, if you have loved the Taiping Yasong for more than three generations, it is also the expression of our national love for peace. …”
This article was written on September 3, 1934, only three and a half months after it was written.Contained in "Independent Review" No. 117, and later included in the first episode of "Recent Works on Hu Shi's Studies", pages 506-512.
In January 1935, Hu Shi traveled to the south to give lectures because he received an honorary doctorate from the University of Hong Kong.
On the morning of January 4, when the ship arrived in Hong Kong, it was still dark.Hu Shi stood on the deck and watched.It was the first time for him to come to the south, and it was the first time in his life to receive an honorary degree, so he was naturally in a good mood.Looking at the lights all over the mountain in the morning mist, it really looks like the stars are twinkling all day, clear and peaceful.After landing, he drove into the house of Sir William Horell, the vice-president of the University of Hong Kong; Dr. L. Forster, the dean of liberal arts of the University of Hong Kong, arranged the schedule and accompanied him on the tour. Hu Shi was quite satisfied. There are also many praises for the sea and mountains in Hong Kong.He wrote:
President Han's home is in the middle of the mountain, and the University of Hong Kong is also in the middle of the mountain. From the mountain, you can see the bay and the islands near and far. The weather is more magnificent than Qingdao and Dalian.Although the mountains in Hong Kong are not very high, they are surrounded by the sea on several sides. The proximity of the mountains and the sea is the characteristic of the scenery here. ...January in the Gregorian calendar is the best weather in Hong Kong.The mountains are full of green leaves, and you can see very thick flowers everywhere; those of us who have lived in the north for a long time, really have the joy of "catching up with spring" here. ①
Hu Shi likes to give speeches, and his friends often laugh at him for "selling plasters".This time in Hong Kong, because I was in a better mood, I worked harder to give a speech on "selling plaster". I only stayed for five days and gave five speeches, three in English and two in Mandarin.The content of the speech is still the same as the three sentences: talk about education, talk about new culture, advocate vernacular, oppose classical Chinese, and oppose respecting Confucius and reading scriptures.He listed five reasons and advised educators in Hong Kong to "unanimously switch to Mandarin textbooks."
; He is also very concerned about the reform of Chinese language teaching at the University of Hong Kong.
When Hu Shi came to Hong Kong this time, he planned to go to Guangzhou.Before going south, both Sun Yat-sen University and Lingnan University in Guangzhou invited him to give lectures; he also asked Mr. Wu Kang, Dean of Literature of Sun Yat-sen University, to act as "Guangzhou Commander-in-Chief" and arrange the schedule on his behalf.In addition to two lectures each in Zhongshan and Lingnan, there are also the No. 1 Girls' Middle School, the Youth Association, and the European and American Scholars Association. It is planned that there will be almost ten lectures in four days.Zou Lu, the principal of CUHK, also issued a special announcement that the whole school would be suspended for two days so that students could attend Hu's speech; the Youth Association sold more than 2,000 vouchers for attending lectures in one afternoon.
Unexpectedly, Hu Shi caused trouble because of his speech, which caused a little disturbance in his southward travel. On the afternoon of January 6, he gave a speech at the Overseas Chinese Educational Association in Hong Kong, openly attacking the Guangdong authorities’ idea of respecting Confucius and reading scriptures, saying:
Now many people in Guangdong are opposed to vernacular style and advocate the use of ancient Chinese, not only ancient Chinese, but also the reading of scriptures. I really don’t understand.Because Guangzhou is the birthplace of the revolution, why is it that other places are already surging, while Guangdong, the birthplace of the revolution, is still so conservative. ②
Reading scriptures is the policy of Chen Jitang, a warlord in Guangdong, and the Southwest Government Affairs Conference officially issued an order to all provinces in the Southwest.Therefore, after the record of Hu Shi's speech was published in Guangzhou newspapers, it caused a storm, but Hu Shi himself was still kept in the dark.
On the morning of January 9, he happily came to Guangzhou from Hong Kong and checked into the New Asia Hotel.After reading the Guangzhou newspapers, he learned that the Southwest Political Affairs Conference was held, and someone had mentioned that he had spoken in Hong Kong against Guangdong’s reading policy; after a while, he received a letter from Wu Kang, saying, “The party here is against Mr. Dissatisfied, I plan to persuade Mr. to leave the province by train today and refrain from giving speeches to avoid disputes."On this day, President Zou Lu of Sun Yat-Sen University issued another notice to stop Hu Shi's speech at the school, and the school will resume classes as usual.
The party headquarters were dissatisfied, the speech was canceled, and Hu Shi was required to "leave the province on an express train". The disturbance was not small! But Hu Shi came to Guangzhou for the first time.It was really not reconciled to be shut down and ordered to evict guests.He knew what was going on in his heart, but he decided to pay a visit to the "Southern King" Commander-in-Chief Chen Jitang.As soon as they met, Chen Jitang said to Hu Shi very rudely:
Reading scriptures is what I advocate, worshiping Confucius is what I advocate, and worshiping Guan Yue is also what I advocate.I have my reasons. ③
What is Chen Jitang's "reason"? He said that foreign machines and science can be used for production and construction; The theory of reading scriptures and offering sacrifices to Confucius.Hu Shizhi politely refuted Chen Jitang's proposition face to face, saying:
In my opinion, there is only one difference between Mr. Bonan's (according to Chen Jitang's word Bernan) and mine.We all want that "book", the difference is: what Mr. Bernan wants is "two copies", and what I want is "one book".
Production and construction require science, and life requires reading scriptures and worshiping Confucius. This is the study of "two books".My personal opinion is that scientific knowledge should be used in production, and scientific knowledge should also be used in life. This is a "one book" of learning. ④
The "Southern Heavenly King" was very unhappy when he heard this, opened his eyes sternly, and cursed, "You all forget your origins"! He also cursed education as "all education for the subjugation of the country."Hu Shi calmly expressed his opinion again.Although Chen Jitang was angry, he didn't like to get angry, so the conversation naturally broke up unhappy.
Hu Shi could no longer "sell plasters" in Guangzhou, so he simply played around and visited Huanghuagang, Guanyin Mountain, Yuzhu Fort, Liurong Temple, Zhenhai Tower, Zhongshan Memorial Tower and Memorial Hall, etc., and visited all the famous places in Guangzhou.Just at this time, he received a "special telegram welcome" from Guangxi authorities Bai Chongxi and Huang Xuchu. ⑤ Hu Shi left Guangzhou by plane and went to Guangxi to tour and give lectures.
On the day Hu Shi left, Gu Zhi, director of the Chinese Department of Sun Yat-sen University, and three professors, including Li Cangping and Zhong Yingmei, jointly called the leaders of the party, government, army, police, and constitution in Guangdong Province, demanding that Hu Shi be taken back, Confucius punished Shao Zhengmao too." They also called the leaders of the party, government, army, and school in Guangxi Province, demanding that Hu Shi be "detained and handed over to the executive constitution. He is a few rebellious officials and thieves, and he is a bit alarmed by the police."Such a murderous look is actually the handwriting of a literati.However, the matter was also very dramatic. Professor Li Cangping, who was listed in the telegram, had not heard of it beforehand, and made a statement afterwards to deny the listing.It can be seen that someone else is pulling under the false name, in order to strengthen the formation of the ancient school.Unexpectedly, it was self-defeating, but was ridiculed by Hu Shi, and recorded in "Miscellaneous Memories of Southern Journey", which became a laughing stock of the retro school. ⑥
On the afternoon of January 11, Hu Shi flew to Guangxi.The reception he received in Guangxi was in stark contrast to the cold reception he received in Guangzhou.Not only the president of Guangxi University, Mr. Ma Junwu, who was originally Hu Shi’s teacher at the Chinese Public School, but also many faculty members in the school are old classmates of the Chinese Public School. Luo Wengan, Luo Longji, etc. are good friends who talk about "good government" and "New Moon". Naturally, they all warmly welcomed them; even Bai Chongxi, a corporal who was also courteous, repeatedly urged Hu Shi to change the sailing schedule and spend a few more days in Guangxi.Hu Shi happily traveled in Guangxi for 14 days, flying back and forth by plane, visiting famous mountains and rivers in Wuzhou, Nanning, Wuming, Liuzhou, Guilin, Yangshuo, etc.; He gave more than ten speeches.He had a very good impression of Guangxi, and his own mood was also very good, so he praised Guangxi's mountains and rivers, and also greatly exaggerated Guangxi's political achievements and people's sentiments, saying:
My first impression of Guangxi is that there is no superstitious, ancient-loving reactionary atmosphere in the province.The medieval atmosphere of reading scriptures, respecting Confucius, offering sacrifices to Guanyue, building temples, building pagodas, etc., which were seen in Guangzhou city, is completely gone in Guangxi.When the order of the Southwest Government Affairs Conference was sent to Nanning, Mr. Bai Jiansheng (press, that is, Bai Chongxi) smiled and said to his colleagues: "Our Confucius Temple has long been used for other purposes. If we want to worship Confucius, we have to build a new one." Confucius Temple." ⑦ When praising Guangxi, Hu Shi did not forget to avenge Guangzhou, criticizing the reactionary atmosphere of superstition and antiquity under Chen Jitang's rule.He also did not forget to commend the achievements of the Guangxi warlords in "suppressing the Communist Party".In the end, he did not forget to speak to Li Zongren and Bai Chongxi: "Anyone who cannot sincerely help the unification of the country will inevitably be suspected of being pleasing to the enemy." He hopes that they will adapt to the situation of national crisis and maintain the unity of the country.
On January 26, Hu Shi rushed to Hong Kong and went north by boat, ending his first southward tour.On the boat, he opened a volume of "Yue Acura" given by his friend, read it with great interest, and wrote the poem "Huanghuagang" imitating "Yue Acura" in the Cantonese he learned:
God of Liberty on the Huanghuagang, who is he holding the torch in his hand?
The microphone said that the torch was not bright enough, and it frightened the general. ⑧
Hu Shi believed in freedom, thinking that the "God of Liberty" could frighten the general.In front of the stubborn and domineering warriors, the incident of his trip to the south this time did show a bit of the personality and strength of a liberal new cultured man.However, the "God of Liberty" praised by Hu Shi came from the United States, and he lived in China ruled by warriors. Even if the God of Liberty holds a torch, what can he do?
① "(1) Hong Kong" in "Miscellaneous Memories of Journey to the South". "Miscellaneous Memories of Journey to the South" has five sections: (1) Hong Kong; (2) Guangzhou;
(3) Guangxi; (4) Impressions of Guangxi; (5) Epilogue.Contained respectively in "Independent Review" No. 141, 142, 145, 146; October 1935, published by the National Publishing House.The text quoted in this section is based on "Independent Review".
②The full text of Hu Shi’s speech record at the Hong Kong Overseas Chinese Educational Association was published in various Chinese newspapers in Hong Kong at that time, and was also reprinted in newspapers around the world. In the article "Hu Shi and Hong Kong" by Lin Boming published in "Hong Kong Times" on February 24, 1964, he copied the full text of Hu Shi's speech record.
③ "Miscellaneous Memories of Journey to the South" "(2) Guangzhou".
④Ibid.
⑤ On January 8, 1935, Bai Chongxi and Huang Xuchu sent a telegram to Hu Shi, saying: "Urgent, Guangzhou transfers Hu Shizhi's doctor's book: I have long admired the great name, but I have not been close to the elegant model. I have passed it all the way, and I have to rely on it. I heard that Wen Wei traveled far away. , has arrived at Yangshi, and Guangdong and Guangxi are not far apart. Shangxi will not hesitate to teach you, and come here to visit, so that you can listen to the great theory and give instructions to Zhou Xing. Welcome by special telegram, waiting for the reply. Bai Chongxi and Huang Xuchu knocked. Geng Yin." Today Contained in the second volume of "Hu Shi's Correspondence and Correspondence", Beijing Zhonghua Book Company, May 1, 1979, pp. 267-268.
⑥ Gu Zhi, Li Cangping, and Zhong Yingmei from Sun Yat-Sen University jointly sent two "true telegrams" to the authorities of Guangdong and Guangxi provinces (January 11). January 16, Sun Yat-sen University Daily.When Hu Shi wrote "Miscellaneous Memories of a Journey to the South", he copied the full text of these three "very interesting texts" in the section "(2) Guangzhou".
⑦"Miscellaneous Memories of Journey to the South" "(4) Impressions of Guangxi".
⑧ Huanghuagang, at the foot of Baiyun Mountain in the eastern suburbs of Guangzhou. On April 27, 1911, the Tongmenghui led by Dr. Sun Yat-sen launched an armed uprising in Guangzhou and attacked the governor's office of Guangdong and Guangxi.After the failure of the uprising, the remains of 72 martyrs who died in this battle were collected and buried together in Huanghuagang. In 1918, overseas Chinese donated money to build the cemetery, which is called Huanghuagang 72 Martyrs Tomb.At that time, it imitated the Statue of Liberty in New York, and a Statue of Liberty was treed behind the tomb.
At the beginning of 1935, ten professors including Sam Mengwu and He Bingsong published a "Declaration on China-based Cultural Construction", which aroused the attention of cultural figures in China, and started discussions on Chinese and Western cultures.
In February, "Independent Review" published Wu Jingchao's article "Construction Issues and Eastern and Western Cultures". ②Wu divides his attitude towards Eastern and Western cultures into the eclectic school, the overall Westernization school, and the retro-style school.He called himself an eclectic, and focused on criticizing Chen Xujing who advocated "total Westernization"; he believed that Hu Shi, like Professor Shi, was also an eclectic.Soon, Mr. Chen Xujing also published "Answer to Mr. Wu Jingchao on Overall Westernization" in "Independent Review", also saying that Hu Shi was an eclectic school.However, he believes that Hu Shi's whole thought, "although it cannot be classified as a comprehensive westernization school, but a branch of the eclectic school", but if Hu Shi's proposition is considered to be the same as the ten professors who returned to "the middle school is for the body and Western learning". Like the manifesto, it is also "a bit wronged".Therefore, he "hopes that Mr. Hu will give us an answer." ③
In fact, Hu Shi had already made a point of view on this issue. In 1929, he wrote an article for the English-language "Christian Year-book" (Christian Year-book), entitled "The Cultural Conflict in China Today" (The Cultural Conflict in China).In that article, he used two words with different meanings, one is Wholesalewesternization, which can be translated as "wholesale westernization"; the other is Wholehearted modernization, which can be translated as "full modernization" or "full modernization".Although the meanings of these two words are different, Hu Shi's attitude is clear: he opposes both the revivalists who "resist Western culture" and the disguised conservatism of "choose a compromise".But now, Wu Jingchao and Chen Xujing both said that he was an eclectic, and even said that he was an eclectic with the same tune as Professor Shi, so he was naturally a little unconvinced.Therefore, he immediately answered Chen and Wu, expressing his attitude towards this discussion on Eastern and Western cultures.He said:
I advocate total Westernization.But I also pointed out that culture has its own kind of "inertia", and the result of overall westernization will naturally have a tendency to compromise. ... People nowadays talk about "compromise" and "China's standard", which is empty talk.There is no other way to go at this time, but to try to accept the new civilization of this new world in its entirety.全盘接受了，旧文化的“惰性”自然会使他成为一个折衷调和的中国本位新文化。若我们自命做领袖的人也空谈折衷选择，结果只有抱残守阙而已。古人说：“取法乎上，仅得其中；取法乎中，风斯下矣。”这是最可玩味的真理。我们不妨拼命走极端，文化的惰性自然会把我们拖向折衷调和上去的。 ④
胡适虽然声明：“完全赞成陈序经先生的全盘西化论”，反对折衷论；但他的认识，事实上却倾向于一种历史的自然折衷论。
十多天后，胡适发表《试评所谓“中国本位的文化建设”》一文，⑤申说的也是这种反对折衷，却承认自然折衷的历史见解。他相当尖锐地批评十教授的宣言，指出所谓“中国本位的文化建设”，正是清末洋务派维新派那个“中学为体西学为用”的最新式的翻版；“也正是今日一般反动空气的一种最时髦的表现”。十教授笔下尽管宣言“不守旧”，其实，“他们的保守心理都托庇于折衷调和的烟幕弹之下”。胡适不赞成十教授宣言的折衷论，一方面是因为它完全可能给主张祀孔读经的何键陈济棠等顽固势力作烟幕弹；另一方面则是因为每个民族的文化都有绝大的保守性(即惰性)，无论怎样激烈的变动，“绝不能根本扫灭那固有文化的根本保守性”，那“中国本位”是无论如何也不会动摇的。因此，他的结论说：
中国的旧文化的惰性实在大的可怕，我们正可以不必替“中国本位”担忧。我们肯往前看的人们，应该虚心接受这个科学工艺的世界文化和他背后的精神文明，让那个世界文化充分和我们的老文化自由接触，自由切磋琢磨，借它的朝气锐气来打掉一点我们的老文化的惰性和暮气。将来文化大变动的结晶品，当然是一个中国本位的文化，那是毫无可疑的。如果我们的老文化里真有无价之宝，禁得起外来势力的洗涤冲击的，那一部分不可磨灭的文化将来自然会因这一番科学文化的淘洗而格外发挥光大的。
总之，在这个我们还只仅仅接受了这个世界文化的一点皮毛的时候，侈谈“创造”固是大言不惭，而妄谈折衷也是适足为顽固势力添一种时髦的烟幕弹。
他反对妄谈折衷，只是为了反对极端保守的顽固势力。他自己明确主张的仍是历史的自然折衷论，在实质上与折衷论相接近，却与“全盘西化”相矛盾。因此，在这篇文章里，胡适便不再使用“全盘西化”的口号。
这年6月，胡适发表一文，⑥便说“全盘西化”确有语病，干脆放弃“全盘西化”的提法，建议改用“充分世界化”。He said:
我们不能不承认，数量上的严格“全盘西化”是不容易成立的。文化只是人民生活的方式，处处都不能不受人民的经济状况和历史习惯的限制，这就是我从前说过的文化惰性。你尽管相信“西菜较合卫生”，但事实上决不能期望人人都吃西菜，都改用刀叉。况且西洋文化确有不少的历史因袭的成分，我们不但理智上不愿采取，事实上也决不会全盘采取。……这些问题，说“全盘西化”则都成争论的问题，说“充分世界化”则都可以不成问题了。
从此，胡适便公开与折衷论妥协了。在“充分世界化”的口号下，他明确宣布：
“吴景超，潘光旦，张佛泉，梁实秋，沈昌晔……诸先生当然都是我们的同志，而不是论敌了”；甚至也“可以欢迎'总答复'以后的十教授做我们的同志了”。
无论是“全盘西化”，或是“充分世界化”，都是与胡适的中西文化观分不开的，是他对中西文化认识的一个具体反映。两个口号并没有实质上的太大的分别。
如何评价胡适的中西文化观，是一个相当复杂的学术问题，可以写成一本专书。
我们在这里只能指出与本文有关的几个要点：第一，胡适作为资产阶级学者，能以世界文化的眼光，观察比较东西文化，认识西方近代文化的优胜先进和中国传统文化的腐朽落后，因而“很不客气的指摘我们东方的文明，很热烈的颂扬西洋的近代文明”，并积极倡导文化革命，主张自由输入西方文化，以打掉我国传统文化的惰性和暮气。这显然具有反宗法专制的革命意义和进取精神。
第二，胡适又是一个历史学家，能以历史的观点，认识文化发展、交流、演变的复杂性和民族性的特点。对中国传统文化采取“重新估定一切价值”的评判态度，主张“整理国故”，分清“国粹”与“国渣”。他攻打旧文化的衰颓朽腐，不遗余力；而对老子、孔子的评价，对宋儒清儒治学方法，及白话传统小说等，也不乏肯定和赞扬。对西洋文化有时也能看到它的“历史因袭的成分”。这就使他的认识比较能切合实际，比较科学。
但是，第三，胡适囿于资产阶级的偏见，束缚了他的世界眼光，因而只颂扬西方的资产阶级文化，而拒斥西方科学思想的最新成果——马克思主义学说；也束缚了他的历史眼光，因而否认宗法专制主义、帝国主义同中国人民之间的不可调和的矛盾，认为中国文化的落后只是祖宗造孽太深，中国人自己不争气，不能把罪过“归到洋鬼子身上”，自然也不可能认识反帝反宗法专制的人民革命是解决中国文化问题的根本途径。
第四，胡适的形而上学的思想方法，在中西文化问题上主张“拼命走极端”：颂扬西洋文化，便一切都好，过分美化；指摘东方文化，便一切皆坏，“百事不如人”。这是五四时代形式主义向右发展的一个具体表现。
胡适的中西文化观的上述优点与缺点、正确与局限，也基本上决定了“全盘西化”与“充分世界化”这两个口号的长处和短处。其中最值得注意的是民族虚无主义倾向。胡适极端崇拜以至迷信西方文化。1928年6月，他写《请大家来照照镜子》，看到中国和美国的差距，中西文化的差距，主张国人要觉悟，要责己，要发愤图强，学习西方的长处，反对“夸大狂”的偏向，自然都不错；但胡适在美国的文明面前，显出了极度的民族自卑感，不免言词过于偏激苛酷，他说：“我们必须承认我们自己百事不如人，不但物质上不如人，不但机械上不如人，并且社会道德都不如人。”⑦胡适的这种民族自卑观念，曾有多次表述，而最典型的莫过于《介绍我自己的思想》那篇文章，中说：
东方人在过去的时代，也曾制造器物，做出一点利用厚生的文明。但后世的懒惰子孙得过且过，不肯用手用脑去和物质抗争，并且编出“不以人易天”的懒人哲学，于是不久便被物质战胜了。天旱了，只会求雨；河决了，只会拜金龙大王；
风浪大了，只会祷告观音菩萨或天后娘娘。荒年了，只好逃荒去；瘟疫来了，只好闭门等死；病上身了，只好求神许愿。树砍完了，只好烧茅草；山都精光了，只好对着叹气。这样又愚又懒的民族，不能征服物质，便完全被压死在物质环境之下，成了一分像人九分像鬼的不长进民族。 ⑧
尽管这里抨击的求神、迷信、逃荒、瘟疫、破坏山林等等，都是事实；我们民族文化的落后，民众的愚昧和麻木，也是事实；但是胡适不分析造成这种愚昧落后的复杂社会根源，却笼统轻浮地嘲骂我们整个民族“又愚又懒”，是“一分像人九分像鬼的不长进民族”，这就太出格，会伤害中华子孙的民族自尊心。
但是，胡适常使用一些过分苛酷的言辞，似乎全盘否定民族文化，其实多是愤激之词，骨子里是要提倡一种反省责己的态度，反对国人浮躁懵懂的“夸大狂”倾向，并不能因此认定胡适是一个民族虚无主义者。他曾致书吴稚晖，说“先生对东方民族的悲观，我深感同情。五六年前，我也曾发'中国不亡，世无天理'的感慨。此次绕地球兜了一个小圈子，——不曾观看印度洋、红海一带的不长进民族，——更深信一个民族的兴亡强弱决非偶然徼幸的事；回头看看咱们这个民族，实在只有低头叹气!”这是何等的民族自悲和虚无倾向!然而胡适对民族前途还是抱有希望的，他其实并不完全同意吴稚晖的悲观论调和虚无主义，故又说：
然而我终不忍不作一点“好梦”。我深信有一分努力，终有一分半分效果，也许有五分十分的效果。 “白吃辛苦”不算什么；我们自己看得见与看不见收获，也不算什么。 ⑨
在胡适看来，世界上一些幼稚的民族，根行浅薄，往往当不起环境的逼迫，往往成为环境的牺牲；而像我们这样“向来有伟大历史的民族，只要有急起直追的决心，终还有生存自立的机会”，“这是使我们对于前途最可乐观的”。⑩这样的认识与态度，显然不是民族虚无主义者所能具有的。
①见1935年1月10日出版的上海《文化建设》月刊。列名的“十教授”是：王新命、何炳松、武干、孙寒冰、黄文山、陶希圣、章益、陈高墉、樊仲云、萨孟武。
②载《独立评论》第139号，1935年2月24日出版。
③见《独立评论》第142号，1935年3月17日出版。
④见《独立评论》第142号《编辑后记》。⑤《试评所谓“中国本位的文化建设”》，原载1935年3月31日天津《大公报?星期论文》，《独立评论》第145号转载；后收入《胡适论学近著》第一集，上海商务印书馆1935年12月出版；本节引文据1937年4月3版，第552～557页。
⑥原载1935年6月30日天津《大公报?星期论文》，后收入《胡适论学近著》第1集。下面的引文见上海商务印书馆1937年4月3版，第561页。
⑦见《胡适文存三集》，上海亚东图书馆1931年6月3版，卷一，第47页。
⑧同上书，卷五，第638～639页。
⑨见《胡适来往书信选》，北京中华书局1979年5月版，上册，第468～470页。
(Third Edition Note)
⑩《读梁漱溟先生〈东西文化及其哲学〉》，见《胡适文存二集》，上海亚东图书馆1929年3月6版，卷二，第84页。 (Third Edition Note)
参看《胡适的日记》手稿本，第14册，1940年5月25日所附剪报，6月2日，12月17日等的记载。 (Third Edition Note)
1935年秋冬，日本侵略者策动亲日派汉奸搞所谓“华北自治”的阴谋活动。而国民党政府却也酝酿成立“冀察政务委员会”，并继续钳制抗日言论，取缔抗日运动。以致爱国有罪，大小汉奸弹冠相庆。“华北之大，已经安放不下一张平静的书桌了!”
12月9日，北平各大中学校的爱国青年学生在沉默中爆发，举行了轰轰烈烈的示威游行。队伍在天安门集齐，经新华门，绕什刹海，到王府井大街，秩序很严整，沿途高呼“停止内战，一致对外”，“反对华北自治”和“打倒日本帝国主义”
等口号。他们赤手空拳，迎着凛冽的寒风，为中华民族的生存而呼号。沿途遇到的却是“上了刺刀的步枪，大刀，横冲直撞的摩托警车，落地即成冰的自来水激射”。结果，学生有的受伤，有的被捕。第二天，全市学生总罢课，接着全国各地学生也举行爱国示威游行，抗日民主的浪潮迅速扩展到全国各界同胞中。这就是著名的“一二?九”学生爱国运动。
胡适怎样看待“一二?九”这场轰轰烈烈的学生爱国运动呢?12月15日，他在《大公报?星期论文》发表一篇《向学生运动进一言》的文章，①其中确也赞扬说：
12月9日北平各校的学生大请愿游行，是多年沉寂的北方青年界一件最可喜的事。
我们中年人尚且忍不住了，何况这些血气方刚的男女青年!……人数不算多，队伍不算整齐，但我们望见他们，真不禁有“空谷足音”之感了。
还说那天的学生运动，“是天下皆知的壮举”，也肯定这次运动反对华北“自治”的傀儡丑戏的功绩。
但是，胡适的赞扬仅是一点表面文章。他向学生运动“进言”，主旨不在于赞扬，而是反对学生罢课。他一再说“罢课是最无益的举动”，是“很不幸的”，“会导致社会的轻视与厌恶”。胡适大约也知道，这次学生运动是在中国共产党领导和推动下进行的。因此，他指责鼓动罢课的“少数人”，是“播弄一些无根的谣言”，是少数人“把持操纵”，是“浅薄的煽惑”；又指责广大学生是“轻信”“盲动”，“一群被人糊里糊涂牵着鼻子走的少年人”。胡适摆出一副青年导师的架势，教学生要认清这，认清那，真意却只有一点，即是要青年们不顾当前的国难，埋头读书，“决心向图书馆实验室里去寻求他们将来报效国家的力量”。
他一概否定“口号标语游行示威”，说是“空虚无补”，“绝对无力”的。他甚至还亲手撕掉北大爱国学生贴在一院的通告。 ②
胡适的这种既表面赞扬，却又否定指责的态度，显然有些自相矛盾。他对于学生运动的态度，显然是随着他的政治地位的变化，一步步变得保守起来了。五四时期，他对学生运动是鼓励的，认为“学生干政的运动为'变态的社会里不得已的事'”；1921年纪念“五四”，他还借明末大学者黄宗羲之口，肯定学生运动是“三代遗风”，“是保国的上策，是谋政治清明的惟一方法”!③“五卅”运动时，他一方面仍然承认“青年学生的爱国血诚”是可爱可敬的，又指责政府“不但不能用民气，反惧怕民气”，或者“只会利用民气来便利他们自己的私图”，但另一方面，他又开始指责学生运动“不能持久”，是“跟着人家乱跑乱喊”，特别反对学生罢课，放弃学业。他一再劝学生学习歌德(Goethe)和费希特(Fichte)
，不受“外界的扰乱”，安心坐在图书馆里读书，“把自己造成一个有用的人才”。④到了30年代，胡适又要广大青年学生学法国的科学家巴斯德(Pasteur)，“在国家蒙奇辱大难的时候，终不肯抛弃他的显微镜与试验室”。⑤从这种“教育救国”“科学救国”的思想出发，反对学生罢课，荒废学业，而主张学生应专心学习，把自己造成有用之才，这可以说是胡适一贯的认识和态度，本是出于一位学者、教育家对青年学业的诚恳关心，也是为国家民族长远利益作“百年树人”
之计。但胡适完全不审时度势，在国家民族存亡危机之秋，仍固守着教育、学术一端，阻抑青年学生的爱国热忱，便使他对学生运动的态度变得越来越保守；甚至偏向国民党政府，站到了青年学生群众爱国斗争的对立面。
12月16日，北平学生举行了更大规模的游行示威，反对成立冀察政务委员会，又遭到国民党政府军警的残酷镇压，被大刀砍伤、刺伤、棍棒打伤的学生达二百多人。反动军警的野蛮行径，激起青年学生的更大愤慨，全市继续罢课，斗争更深入了，也进一步促进了全国的抗日民主运动。胡适这时又写了《再论学生运动》和《告北平各大学同学书》。⑥他虽然也指责“当局的处置是错误的”，谴责军警用武器打伤刺伤徒手的学生，是“绝对不可恕的野蛮行为”；但他的主旨，仍是反对学生罢课。胡适假冒“全国舆论”，说“对于他们的罢课是绝对不表同情的”；劝学生“即日复课，勿再虚掷光阴”，并说：
诸位同学都在求学时期，有了两次的抗议，尽够唤起民众，昭告天下了。实际报国之事，决非赤手空拳喊口号发传单所能收效。青年学生认清了报国目标，均宜努力训练自己成为有知识有能力的人才，以供国家的需要。若长此荒废学业，今日生一枝节，明日造一惨案，岂但于报国救国毫无裨益，简直是青年人自放弃其本身责任，自破坏国家将来之干城了!
胡适的这种论调，似乎倒是学生无理取闹，自生枝节，自造惨案，自坏国家之干城，简直与党国当局同一口吻——以为爱国有罪了!
这样的谬论，理所当然地立即遭到了青年学生的斥责。为此，周作人曾写信劝慰胡适，说“平常以为青年是站在我们这一边”，估计是不对的，劝胡适“少管闲事”，“汔可小休”，专门讲学论学。胡适的复信绝不认输，他虽然无可奈何地承认这十年中，“青年人多数不站在我这一边”，却又辩说自己是“不肯学时髦，不能说假话，又不能供给他们低级趣味”，才不受青年的欢迎。 ⑦
然而，全国的新青年岂是时髦、假话、低级趣味所