1920年代的非基运动.ppt

1920年代的非基运动 The anti-Christian movements during this decade embraced both the Fei Chi-tu-chiao yuntung (Anti-Christian Movement) of 1920-1922 and the Shou-hui chiao-yü ch-üan yun-tung (Movement to Restore Educational Rights) of 1924-1928. The transition from the first campaign accentuating intellectual and cultural concerns to the second campaign with primary emphasis on attaining national unity and sovereignty parallels the unfolding story of the 1920s. Analysis of these movements can, therefore, contribute to an understanding of several interdependent themes of the period: maturation of Chinese nationalism, relations between students and the emerging political parties, and iconoclastic condemnation of tradition leading to a search fro new ideological guideposts. May Fourth and its offspring, the Anti-Christian Movement of 1920-1922, involved something new as well as something old under the sun. Both were products of a strategically located and alienated student sub-culture. Both received guidance and inspiration from certain notable members of the father generation. Both were characterized by a highly developed, if theoretical, sense of social consciousness on the part of an elite. Both were attuned to the international scene, politically and also ideologically. Though “more intellectuals” had been transformed into “action intellectuals” before, the political and intellectual progression in the 1920s seems to have greater coherence. The student Anti-Christian Movement of 1920-1922 emerged out of the May Fourth Movement. May Thirtieth succeeded the May Fourth and Anti-Christian Movements. The Movement to Restore Educational Rights evolved out of the Anti-Christian Movement and was energized by the May Thirtieth Movement. 历史过程之一 少年中国学会：“本科学的精神，为社会的活动，以创造少年中国”。（1919年7月成立） 1920年8月，巴黎支部，“拒绝有宗教信仰者入会”案。 日本支部田汉去信反对。 1921年7月取消：“或有某种教徒不拘祈祷的仪式而又是可为的青年，不妨用极慎重的方法暂且容忍入会，或者使少年中国的改造更易成功，故暂不特别规定，以便随时斟酌”。 三次演讲会：“宗教问题” 主要参与者：王星拱、李石曾、罗素、梁漱溟、屠孝实、周作人、刘伯明、陆志韦等。 在李璜的领导下，向巴黎的教授请教： 人是否宗教的