渾沌中的大同──論葛亮《北鳶》與格非《人面桃花》中的「民國」特殊性

Datong in Chaos：On the Particularity of ''Republic of China'' in Ge Liang's '' Northern Kite '' and Ge Fei's ''Peach Blossom on Human Face''

本文以經典／正典視野思維為方法，在中國當代文學史的脈絡下，分析並闡釋新世紀以降中國大陸長篇小說中的「復古」書寫的代表作──葛亮《北鳶》與格非《人面桃花》（《江南》三部曲之一）的「民國」特殊性與美學內涵。
葛亮《北鳶》和格非《人面桃花》，都自覺地採用具有儒商背景的女性主體視角，來重構與理解一部分的「民國」及「民國」前史。《北鳶》中的女性受到現代啟蒙，但更多地延續了中國詩書禮義在民間的生命力，她們渾沌地從「人／個人」走向「人民」，不自覺地參與民初自由的大同實踐，甚至社會革命，共同承擔了一些男性建構下的「民國」暴力與教條危機。在《人面桃花》中，則是象徵性地處理女性為追求大同理想的「桃花源」經驗與歷程，即使面對烏托邦崩毀，仍願回歸一對一的女女特殊／具體生命的啟蒙以抗拒虛無。某種程度上，超越了早年五四男性啟蒙女性成長與革命加愛情的敘事套路，維持了反抗虛無的承受力量。同時，兩部作品都處理到地方士紳、民間學堂與大同理想的銜接關係，不同於五四西化知識份子的由上到下的啟蒙模式，民間學堂以跟人民更為親近的細膩感與非正規的組織性，創造出日後由下到上的中國社會主義革命與實踐的地方條件，為紅色中國與「民國」大同的共生並存，留下了一些紀實與虛構的共同體希望。

This article takes the classical/canonical perspective thinking as a method, and in the context of Chinese contemporary literary history, analyzes and interprets the representative works of ''retro'' writing in mainland China's novels since the new century - Ge Liang's '' Northern Kite '' and Ge Fei's ''People'' The particularity and aesthetic connotation of the ''Republic of China'' in ''Peach Blossoms'' (one of the ''Jiangnan'' trilogy).
Ge Liang's ''Northern Kites'' and Ge Fei's ''Peach Blossoms with Human Faces'' both consciously adopt the perspective of female subjects with a background of Confucian businessmen to reconstruct and understand part of the ''Republic of China'' and its pre-history. The women in '' Northern Kite '' were enlightened by modern times, but they continued the vitality of Chinese poetry and calligraphy in the civil society. They chaotically moved from ''people/individuals'' to ''people'', and unconsciously participated in the practice of freedom in the early Republic of China. , and even social revolutions, jointly borne the violence and dogmatic crisis of the ''Republic of China'' constructed by some men. In ''Peach Blossom on Human Face'', it symbolically deals with women's ''Peach Blossom Land'' experience and journey in pursuit of the ideal of Datong. Even in the face of the collapse of utopia, they are still willing to return to the one-to-one enlightenment of women's special/specific life. Resist nothingness. To a certain extent, it surpassed the narrative routine of the early May Fourth men's enlightenment of women's growth, revolution and love, and maintained the endurance of resistance to nothingness. At the same time, both works deal with the connection between local gentry, folk schools and the ideal of Datong. Different from the top-down enlightenment model of the May Fourth Westernized intellectuals, the folk schools have a more intimate sense of delicacy and informality with the people. The organization created the local conditions for China’s socialist revolution and practice from bottom to top in the future, and left some documentary and fictional community hopes for the coexistence and coexistence of red China and the “Republic of China”.