Chapter 15 "Shu Du" and the Changes of Scholars——Written on the Fifteenth Year of "Shu Du"'s Publication

Looking through the bibliography of magazines before 1949, we can see the prosperity of ideological and cultural magazines: new types of intellectuals gather in groups, there are countless magazine varieties, banners and propositions, the development of the publishing industry and the proliferation of magazines Miscellaneous changes have changed the production and effectiveness of knowledge, forming a modern form of knowledge.The term "world" of knowledge is real only in modern (urban) knowledge activities: although ideas and "isms" continue to converge and split, the intellectual class continues to gather, divide, and conflict, forming a modern A relatively differentiated boundary in a modern society.

Although there were many kinds of ideological and cultural magazines before and after the "May Fourth Movement", most of them died short-lived.It is not difficult to start a magazine and play the ideological and cultural banner of self-proclaimed Shendu, but the difficulty is to maintain the survival of the magazine.The short life of ideological and cultural magazines does not mean that the culture and ideas that a certain magazine wants to spread have no vitality in themselves.The short-lived reasons are mainly the lack of financial resources of the magazine, the evolution of the political structure, or the division and dissolution of the intellectual group after a temporary gathering.Running a magazine is a modern knowledge production industry, and the popularity of ideas depends on the economic conditions and political environment of modern society.From this we can see a modern dynamic relationship between ideas and social structure.The interaction between political conflicts, economic systems, and the thoughts of intellectuals can be identified to a certain extent from the state of existence of magazines—the state of activity in which ideology and culture are condensed.

The publishing activity of ideological and cultural magazines shows that ideological and cultural has been socially organized.The organization of professional knowledge persons indicated by professional subject magazines is obvious.A culture of thought is different from a professional discipline, and will not be organized in the same way.Weber was at the time when the German intellectual circles regrouped after the division—it was also a time when the knowledge publishing industry was booming and ideological and cultural magazines were springing up. The expressionist attitude of the intellectual leader's desire revealed in the fanatical style of newspapers and magazines.It seems that cultural and ideological magazines may also be a temptation for intellectuals to lose their self-identity, leading thoughts and learning to news-like clamor.

From the 15-year history of the "Dushu" monthly magazine, we can discern the status of many contemporary Chinese intellectuals, of course, mainly the status of the ideological and cultural group in the intellectual circles. Behind this group is a huge modern Chinese society. bureaucratic class.In recent years, the division of ideological and cultural intellectuals and the national bureaucracy has exacerbated the division and confusion of the former. one As an ideological and cultural magazine, "Dushu" was founded in April 1979 and has been published for more than 15 years.Compared with the ideological and cultural magazines of similar quality that appeared in the mid-to-late 1980s, "Duoshu" seemed to have a lot of life.The reason seems to be easy to ascertain: "Dushu" is a government-run magazine, and its publication is supported by the state administrative system.However, if the following circumstances are taken into account, it is not easy to explain the 15-year history of "Dushu": the quality of "Dhushu" is different from that of many ideological and cultural magazines that are also supported by the national administrative system (such as the official management of the central government and the provincial and municipal academies of social sciences). magazines) are of a very different quality.

The narration of "Reading" is mainly based on cultural chats and ideological discussions.In the mid-1980s, there were many "new" trends of thought introduced for a while, but in fact, except for the trend of thought in the Western Regions since the 1970s, most of the "new" trends of thought were not new.The trend of thought in the Western Regions before World War II was often reviewed in ideological and cultural magazines before 1949. After 1949, there were continuous introductions in "Philosophy Translation Series" and "Modern Foreign Philosophy and Social Science Abstracts" (the author once worked at Peking University. The reference room of the Department of Philosophy has found a translation of Derrida’s thesis when he was just a fledgling—a deconstruction of Hegel’s philosophy).Overseas academic circles have long mistakenly believed that since the early 1950s, mainland academic circles have completely cut off ties with overseas Western Region thought.In fact, the severance only occurred during the first five years of the Cultural Revolution. "Excerpts of Bourgeois Politicians' Speeches on Human Rights, Freedom, Equality, and Fraternity" (first edition in 1963 by World Knowledge Publishing House, third edition in 1966) and "From the Renaissance to the Selected Works of Speeches on Humanism and Human Nature by Bourgeois Writers and Artists in the Ninth Century (Commercial Press, 1971 Edition) can be regarded as a sign of interruption and continuation.

The uninterrupted introduction of Western Region thought and the introduction of the "new" trend of thought in the 1980s seem to be contradictory, but actually point to two problems worthy of analysis from the sociology of knowledge: the effectiveness of ideological knowledge in the contemporary intellectual circles in mainland China. methods and the differentiation status of ideological and intellectual groups. If the narrative quality of "Reading" is viewed from the perspective of this problem, it contains rich explanatory resources of the sociology of knowledge.Exploring these resources, it will be possible to have a more practical understanding of the evolution of the position of the field of discourse in the contemporary continental ideology and the aggregation-differentiation of intellectuals and intellectuals. The 15 years of "Du Du" coincided with the 15 years of reform in mainland China. Among the ideological and cultural magazines of the same quality, only "Du Du" has been accompanied by the 15-year reform process: ideological emancipation, rural economic reform, and cultural debate. , political reforms, and even major changes in today's social structure and daily life.The coincidence of the two fifteen years is purely accidental.From the accidental state of affairs, no inevitable factor can be extracted.What is worth examining is the state of the occurrence structure of the accidental state, that is, the texture of the three structural elements of the ideological domain, the group of intellectuals, and the social organism.

two Although the narrative quality of "Du Du" is characterized by cultural chatter and clear thinking, in terms of writing style, it was not consistent with "leisure" and "clear" at the time of its creation.I have pointed out elsewhere that since the 1950s, along with the Thought Reform Movement, the style of writing in intellectual circles has moved towards a unified editorial voice, and the choice of vocabulary, rhetoric and argumentative methods have gradually lost their personal character.The change in writing style shows the actual effectiveness of the Thought Remolding Movement, which lasted until the 1980s (it still has not completely failed, but only partially failed). The writing style of "Reading" has never been idle chatter, unclear discussion, and gradually became leisurely and clear. It records the process of some intellectuals in the intellectual world breaking away from the magic power of thought reform, and actually promotes the process of breaking away from the editorial voice. .

What is the "thought remolding movement"?Here I try to give an interpretation of the sociology of knowledge: it is a social action step in which the ethics of a political party constructs its legitimacy.Party ethics is the style of social ethics in contemporary China. It is a set of evaluation system, thought and behavioral norms formed on the basis of party ideology. It is effectively supported by the social reality given by the political system of the party state. Contemporary China Social reality is composed of three basic structural elements: party ideology, party ethics, and the social system of party-states. Party ethics is a middle-level form between the two. It not only regulates the mode of thought-knowledge activity, but also regulates the value of daily life. Evaluation. When the party ideology needs to be transformed into party ethics so as to be of the same quality and structure as the party-state’s social system, the “Thought Remolding Movement” will be designed.

The construction of the party-state is the actual result of the transformation of traditional Chinese society and the realization of a modern nation-state.At the end of the Qing Dynasty and the beginning of the Republic of China, political parties sprang up in Chinese society, which was related to the impulse to construct a modern nation-state in China. The party struggle was actually a contest of strength between various political forces to reintegrate the ideology and political strategies of Chinese society, but the purpose was the same: to make China has become a powerful political unit in the international political-economic pattern.The socialist party ideology of communism was originally constructed by a small group of people in the emerging intellectual class, and through social mobilization and revolutionary actions, it completed the political construction of China's modern nation-state—the party state.In order to convert the idea owned by a group of intellectuals into a social ethic, the party ethic first gains legitimacy and political advantages in the fields of culture and education with the help of a series of cultural criticism and ideological transformation.

The construction of party ethics further regulates the pattern of ideological activities and the way of knowledge effectiveness.Since the 1950s, Chinese intellectuals have accumulated a more systematic accumulation than before 1949, whether in the collation of traditional Chinese classics or in the translation and introduction of Western thought. statute. The gossip and clear discussions in "Duoshu" are actually a sign of the gradual evolution of the influence of political party ethics in the ideological and intellectual circles. This evolution began in the late period of the Cultural Revolution.The evolution of the influence of political party ethics reveals a crisis of ideological authority, and a new round of ideological authority disputes and reconstructive conflicts of social ethics are coming.A sociological question of knowledge that can be raised is whether party ideology, if it does not have the traditional dominance over social ethics, means that it has unloaded an excessive burden.

three The establishment of "Dushu" was promoted by several veteran professional publishers in the publishing industry, and its development and prosperity were led and promoted by the successor professional publishers.The editorial principles of cultural gossip and thought-clearing that these professional publishers gradually formulated for "Duoshu" fit the actual situation of group division in contemporary Chinese intellectual circles: although for more than thirty years, the intellectual circles have been divided between political party ethics and party-state Under the double statute of the social system, the party has tended to be bureaucratic, and differentiated group types still exist. Over the past hundred years, in the process of modern transformation of Chinese society, the changes in the structure and quality of taxis and farmers among the traditional social products are the most worthy of attention.Qian Mu once emphasized that the first-class traditional taxis are not scholars or intellectuals.Strictly speaking, the title of "intellectual" cannot find a sociological position in ancient Western society. "Priests" are neither scholars nor intellectuals.Intellectuals are a new class that emerged with the formation of modern society, and are related to the modern division of labor and social differentiation.Rejecting this term on the grounds that there were no modern-type intellectuals in ancient Chinese society tends to lose the meaning of the question: the transformation of the quality of scholars and the displacement of class roles in the modern transformation of Chinese society, that is, how did scholars transform into intellectuals? What type of intellectual to transform into.This is precisely the topic that China's sociology of knowledge should pay attention to. Roughly speaking, Chinese traditional taxis have experienced three major transformation periods in the process of China’s transformation into a modern nation-state: the abolition of imperial examinations and the promotion of new studies in the late Qing Dynasty and early Republic of China, followed by the choice of political system and the emergence of new bureaucracies. The transformation that occurred due to formation and occupational differentiation; in the early 1950s, the establishment of a party-type nation-state (completed the political-social integration within the country), the transformation that occurred with the construction of party ethics and the formation of party-type bureaucracy; the eighties Since the beginning of the 1990s, the reform of the party-type nation-state has been accompanied by the transformation of party ethics and the social re-differentiation caused by political-economic reforms. The 15 years of "Reading" coincides with the third transformation period of intellectuals in mainland China.From the themes presented in "Duoshu" in the past fifteen years, we can clearly see the trajectory of this transformation: Breaking the restricted area of ​​theory--"New" thought craze--Cultural craze--Searching for scholars--Popularization, The impact of commercialization... At the beginning of the evolution of political party ethics, the focus of the discussion was ideological, and the economic reform and changes in the social structure led the focus of the discussion to defend the interests and rights of scholars, new social divisions and mass culture The transformation (not the emergence, mass culture appeared in the late Qing Dynasty and the early Republic of China) led to the redistribution of cultural assets, which made scholars worry... In various theories and discussions, the differentiation of the types of contemporary Chinese intellectuals and the division of the intellectual class as a whole, Transformed into a cultural or cultural "claim" dispute. Four To investigate the changes of the intellectual stratum, we can start by analyzing the changes in the formation mechanism of the intellectual stratum and the conflicts within the intellectual group. The status and qualifications of intellectuals are mainly determined by the degree of education and occupational distribution.But education requires prior qualifications.Since the 1950s, the qualifications for receiving education have changed from economic assets to political assets, and the formation mechanism of the original intellectual class has changed, breaking the replication mechanism within the class: only those with economic assets have the conditions to receive higher education—— Higher education can own economic assets.Political assets replaced economic assets as qualifications for education (developed to the extreme in the late period of the Cultural Revolution), which was one of the socialization forms of political party ethics, which contributed to the popularization of intellectuals, and the class composition of intellectuals was revised.The establishment of the public education system has strengthened the popularization of intellectuals from the institutional perspective: in the 1970s, education qualifications were not revised, and political assets were no longer given but acquired. A large number of people from the bottom of society and refugees entered universities, forming a unique type of intellectuals in the 1980s. The two major revisions of educational qualifications are one of the important reasons for the internal conflicts among intellectuals in mainland China.At least four different types of qualifications can be identified: economic-capital intellectuals before 1949, political intellectuals after the 1950s, independent intellectuals since the 1970s, and intellectuals since the 1980s. Intellectual property type knowledge person.As new people from the lower class continue to enter the intellectual class, the interests, interests, and ethics of the public are brought into the ideological-knowledge domain, and the compositional structure of the intellectual class is also complicated. However, in the legal system of a party state, party ethics ultimately determine the distribution of cultural capital and the right to interpret cultural and ideological resources.Since the 1980s, along with the changes in the ethical effectiveness of political parties, there has been a redistribution of cultural capital and competition for the right to interpret ideological resources.Whether it is the ancient taxi ranks or the modern intellectual class, it has never been a harmonious group, but a place where various conflicts of interest gather.In the legal period of political party ethics, conflicts among intellectuals are guided by party ethics, and they often fight with symbols provided by political parties. After the social legal power of party ethics declines, conflicts within the intellectual class will become more intense and diverse change. The gang phenomenon in mainland intellectual circles in the 1980s reflected the state of intellectual circles after the evolution of political party ethics.The gathering of intellectual gangs is mostly based on magazines and book series, and the publishing industry has become one of the important places for intellectual class conflicts.The sociological implications of the phenomenon of gangs of intellectuals are multi-layered: the tension between the intellectual class and political party ethics, the tension between various types of people within the intellectual class, and the tension between the central (Beijing) intellectuals and local intellectuals ( The gangs in Shanghai, Wuhan, Chengdu, Nanjing, and Guangzhou deserve attention), and (today) the tension between domestic intellectuals and overseas intellectuals, focusing only on the first type of tension mentioned above, is a part of the study of overseas Chinese intellectuals. Big flaw. "Shu Shu" did not die suddenly like the various group ideological and cultural magazines in the 1980s. Apart from political and economic reasons, it was also because it was not a group magazine in the intellectual circle, but a magazine run by professional publishers.It can be said that professional publishers have played a decisive role in the changes in the ideological-intellectual world since the 1980s.China's sociology of knowledge cannot ignore the analysis and research on the publishing industry.It is particularly worth noting that the publishing industry is an important part of the political system of the party state and the mechanism for the socialization of party ethics. The conflict between the power of folk intellectuals and the established intellectuals is therefore also a conflict among the current intellectual class. One of the styles. Fives Since the 1980s, there have been frequent debates in Chinese intellectual circles, with a wide variety of ideological propositions.Behind every debate and every idea lies intricate political-social structural change factors.In this way, the analysis of debates or ideological propositions cannot only focus on the level of pure ideas. "Reading" does not present all the debates since the 1980s, nor does it present all ideological propositions. "Reading" actually has a selection mechanism for its contributors, that is, it has affinity with certain types of intellectuals.Obviously, "Dushu" is not a professional academic thought magazine, and it is impossible to cover debates in various ideological and cultural fields.Since the 1980s, government-run ideological and cultural magazines have changed to varying degrees, which is related to the structural changes of intellectuals.Compared with various government-run ideological and cultural magazines, the debates or ideas presented in "Duoshu" can still be regarded as a type, although within this type there are classifications with completely different qualities. In the 15 years since "Dushu" has launched a group of writers, their intellectual interest, style of writing, and books they care about constitute a self-contained ideological style.If the thought styles of these writers are analyzed separately, their positions in the changing class of intellectuals can be roughly determined.Strictly speaking, intellectuals in contemporary mainland China are all owners of cultural assets (cultural and academic institutions, universities, etc.) in the party-state system, that is, they all have their own units.The appearance of intellectuals without units is a matter of the 1990s, and it is the result of economic-political reforms.Therefore, the social basis of various ideological propositions or debates is actually anchored in the structural tension between the individual desires of intellectuals and the daily life regulated by political party ethics and political systems. A misappropriated resource by which tension is expressed. Since the 1990s, the structural changes in Chinese society have changed the ideological-knowledge context, and cultural-ideological hotspots have shifted to focus on social issues. Therefore, ideological construction may gain another space, because the individual desires of intellectuals and The structural tension between social daily life has undergone major changes; correspondingly, the divided intellectual class has gradually regrouped, and the area has spread to North America, Hong Kong and other places (recently, North American Sinology in "Dhushu" The length of human speech has increased significantly).A kind of spatial tension of diverse Chinese thought and culture is taking shape. The basic question of Chinese thinking still lies in: what is the "China problem" and what is the foundation of the meaning of individual existence.What people with knowledge of Chinese thought need especially in inquiring and thinking: reading-books. October 1995 Hong Kong