20世纪是科学技术突飞猛进、人类社会发生地覆天翻之变革、人类思想理念急剧更新之世纪,也是博大精深、源远流长之中国人文学术思想在外部冲击与内部变革之合力下,重新构建与发扬、走向当代与世界之世纪。它必定会在未来人类社会之历史长河中,源源流淌,留下千载难遇之辉煌。特别是历史的车轮驶入90年代以后,人文学术界热闹非凡,让人有太多的振奋;同时,也让人有太多的失望,令人深思,也令人迷惑;使人喧闹,也使人孤独,有时确有呶呶者早暮咈吾耳,骚吾心之感,无力暇接。然而,在许多“热”悄然隐去之后,便归于无尽之沉默。国人对许多事情向来皆缺乏追问与质疑,一旦到了要做更扎实的工作时,便以清静无为化解掉沉重,化解掉尖锐之冲突,化解掉压在心头之疑问。例如把知识分子的生存立场与价值立场混为一谈,进而对知识分子的价值选择与价值独立不加分辨,即是知识分子批判理论之当代性贫困之一。学界基本上把知识分子的生存方式划为学统从属政统,学统依附道统,以及学统相对独立三种类型。像胡适和郭沫若,通过从属于国家权力机构和主流意识形态的知识劳作,希望学术获得其政治化效应,较为典型地体现了中国传统士大夫之生存追求;而陈寅恪与鲁迅,虽然倡导学术研究要有“自由之思想,独立之精神”,但其力量之源泉,则有其巨大之文化性,“道统”作为 The twentieth century is a century in which science and technology are making great strides and human beings are turning around, and the concept of human thought is dramatically updated. It is also a profound and long-lasting Chinese humanistic academic thought that is reconstructed and carried forward under the combination of external shocks and internal changes. Contemporary and World Century. It will surely flow from source to source in the long history of human society in the future, leaving the glory of thousands of years of hardships. In particular, the history of the wheel into the 90’s, the liberal arts academy crowded, people have too much excitement; the same time, people also have too much disappointment, it is thought-provoking, but also confusing; noisy, but also Lonely people, and sometimes there are those who do not wander early ears, I feel my heart, unable to meet. However, after many “heats” quietly disappear, they fall into endless silence. Many people have always been lacking in questioning and questioning of many things. When it is time to do a more solid job, they calm and invade the heavy conflict, dissolve sharp conflicts and dissolve the doubt that is pressing down in their hearts. For example, it is one of contemporary impoverishment of critical theory of intellectuals to confuse the position of survival of intellectuals with the position of value and further separate the choice of value and the value independence of intellectuals. The academic community basically classified the way of living of intellectuals into three categories: the academic system of academic dependency, the system of dependency on learning system and the relative independence of learning system. Like Hu Shih and Guo Moruo, they hoped academic achievement of their politicization effect through work subordinate to state authority and knowledge of the mainstream ideology, which typically embodies the pursuit of survival of traditional Chinese literati. While Chen Yinke and Lu Xun advocate that academic research should have “Freedom of thought, the spirit of independence,” but its source of strength, there is a huge cultural, “Taoist” as