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Encyclopédie des historiographies : Afriques, Amériques, Asies

 | 
Nathalie Kouamé
, 
Éric P. Meyer
, 
Anne Viguier

W

当代中国的回忆录书写与历史记忆的建构

Writing Memoirs in Contemporary China and the Formation of Historical Memories

Mémoires écrits dans la Chine contemporaine et formation de mémoires historiques

Tang Xiaobing 唐小兵

Abstract

Memoirs have become popular among cultural publications in contemporary China. Memoirs about the twentieth century are interesting to both general readers and academic scholars, and they have become sources of ideological culture and historical resources. However, several questions about the popularity of memoirs have emerged. Are the memoirs reliable, in particular can they serve as credible primary sources to be cited by historians? Are the memoirs a powerful challenge to the cognitive framework dominated by political ideology or mainstream values? Can memoirs written on the basis of different social and cultural identities improve our understanding of the various views, perspectives, and aspects of twentieth‑century century China? Is this huge volume of literature beneficial to effectively challenge the current structure that is dominated by orthodox ideologies and values, thus serving as an enlightenment to deeply comprehend the history of the twentieth century? What cultural role do the views of common people, females, the grassroots, and marginalized people play in such writings and publications?
The publication of a massive number of memoirs reflects the interest among people in contemporary China to recall, reconstruct, and research their twentieth‑century history. It also serves to produce a public culture based on historical and cultural resources. The reading and analysing of memoirs undoubtedly indicate that contemporary Chinese are strengthening their sense of history, facing the dilemmas of their personal identities, and attempting to provide a competitive explanation of the history that has disappeared. We need to determine whether a consensus can be formed based on the minimal overlap of historical facts and whether the truth can be reached from the struggles and conflicts over historical memory and political power, thus forming a fundamental structure of knowledge? How should the values in the memoirs be judged in the public cultural sphere and in the field of historical research if the writing, publishing, dissemination, and reading of the memoirs only increase discussions among some sectors of society or strengthen the inherent prejudices among certain persons or certain classes, which then become a further divisive force in contemporary Chinese society.
In terms of my reading and writing experiences, there are hundreds of memoirs about twentieth‑century China with historical and cultural values. However, in this discussion I can only focus on some representative samples. The authors of memoirs, according to their social and cultural positions, can generally be classified as politicians, scholars, newspaper reporters, social celebrities, or common people. Because politicians were the most important revolutionaries and witnesses of twentieth‑century China, their memoirs, which contain a massive amount historical information and cultural connotations, have become critical primary sources in studies of political, diplomatic, social, and cultural history. The history of twentieth‑century China, to a large degree, is a history of politics, so the historical memories of politicians are particularly important. Memoirs by Wellington Koo (顾维钧) and W. W. Yen (颜惠庆), for instance, contain detailed narratives about their work and travel experiences while in the process of coping with domestic and international affairs as members of the first generation of professional Chinese diplomats during the Republican period. Their memoirs are valuable resources to deeply and comprehensively explore the diplomatic history of the Republic of China.
A high percentage of the memoirs have been written by scholars so as to record their academic and daily lives. Scholars are the knowledge and cultural elites of each period. They usually have acute perceptions and profound insights into the great changes of the times and the twists and turns behind such changes. Some of them even participated in the transformation of social history and the systems of education. Therefore, most of the history they record has a clear historical consciousness and a cultural awareness. He Bingdi’s (何炳棣) Sixty Years of Reading History and Understanding Society (读史阅世六十年) and He Zhaowu’s ( 何兆武) Going to School (上学记) are two examples that particularly reflect this feature. At the beginning of the twentieth century, China abolished the imperial examinations that had existed in China for a millennium and established of new type of education that was modelled after the Western systems. This was also a period when various new schools of thought emerged. Scholars and the cultural elite produced rich and diverse historical writings about this period of great educational and cultural transformation. Their texts, such as diaries and memoirs by overseas Chinese students, as represented by Hu Shi (胡适), Wu Mi (吴宓), and Jiang Menglin (蒋梦麟), are valuable documents to record China’s historical and cultural evolution.
During the period of the late Qing Empire and Republican China, newspapermen, including journalists and general editors, were among the group of new‑style modern intellectuals. The features and needs of their professions allowed them to make many contacts with political, commercial, military, and academic circles. Thus, they have served as vital witnesses and observers of this significant period. Based on this view, as primary sources their memoirs possess a wide diversity of elements that present Chinese society of every hue. One such representative memoir is Bao Tianxiao’s (包天笑) Memoirs of Chuanying Building (钏影楼回忆录 ). Memoirs written by social elites are usually regarded as signposts of an era because the social elites enjoyed higher positions and were a source of the scarce symbolic capital in Chinese society. Because of their elite positions, they were likely to become involved in networks of political and cultural power. For this reason, memoirs, such as those by Dong Zhijun (董竹君), Chen Cunren (陈存仁), and Bei Dao (北岛), have become valuable primary sources for historical studies.
Common and grassroots people, as opposed to elites, usually do not appear in these narratives. On the one hand, this is because of a typical perception of them as unimportant and lacking in ability to narrate history; and on the other hand, it is derived from their inadequate consciousness of constructing primary sources, as a result of which their histories have remained hidden in the dim corners of time. However, as ongoing recent endeavors, such as plans to write family histories or efforts by some institutes in the mainland to promote oral histories, and the collection and compiling of oral histories sponsored by the Universities Services Centre for China Studies at the Chinese University of Hong Kong and the Institute of Modern History at the Academia Sinica in Taiwan, narratives about the lives and fates of grassroots people gradually have been emerging. Some biographies by common people have attracted social attention and have become influential in Chinese society. They serve as critically valuable primacy sources for historical studies on the common people.
Based on their subjects, these memoirs can generally be classified as historical memoirs about the Chinese revolution, academic thoughts, cultural education, political movements, and dispersion. Some representative memoirs that belong to the category of revolutionary memories published by Oriental Press (东方出版社), such as Memoirs of Zheng Chaolin (郑超麟回忆录), Wang Fanxi’s (王凡西) Shuangshan Memoirs (双山回忆录), Chen Gongbo’s (陈公博) Bitter Smile (苦笑录), Zhang Guotao’s (张国焘) My Autobiography (我的回忆), and Wang Ming’s 王明) Fifty Years of the Chinese Communist Party (中共50年). The works in this category, to a certain extent, present the heterodox and lost history of the Chinese revolutions in the twentieth century. In particular, they reveal the historical fates and personal thoughts of those who lost out in the political struggles with the Chinese Communist Party, such as the history of the Chinese Trotskyites, which are helpful to draw a relatively complete picture of the Communist revolution in twentieth‑century China from a variety of perspectives.
For most Chinese, the first half of the twentieth century, with the coming of the Cold War and the division of China across the Taiwan Strait, was teeming with internal tragedies. The lives of celebrities and of ordinary people were walled off in separated areas; therefore war, escape, separation, and suffering are prominent themes in memoir writing. One such memoir consists of the four volumes of reminiscences by the Chinese writer in the United States, Wang Dingjun, particularly his Guanshan Seizes the Road (关山夺路). This is Wang’s third volume in his memoirs and it is one of the best witnesses of the political and military conflicts between the Nationalists and Communists during the Chinese Civil War from 1945 to 1949. Through the military culture, organizational effectiveness, party-state relations, and the takeover of the Japanese occupied areas by the two parties, Wang Dingjun convincingly explains the transformation of the strengths and weaknesses and the change in the balance of power between the Nationalists and the Communists. Literary Rivers and Lakes (文学江湖), which is the fourth volume of Wang Dingjun’s memoirs, vividly and meticulously describes life, the media, and social culture in Taiwan under martial Law. Another example is The Great Flowing River: A Memoir of China, from Manchuria to Taiwan (巨流河), written by Qi Bangyuan (齐邦媛), a retired professor at National Taiwan University. This work has had a strong influence on both sides of the strait and even in the entire world of Chinese readers. As the daughter of a Manchurian political elite, in this book Qi describes her personal and family’s experience as well as her observations about Chinese society during the great transformation of Chinese politics and history. It includes her experiences of studying at National Wuhan University and working at different schools in Taiwan. The most valuable feature of this memoir might be her presentation of the possibility of preserving the cultural temperament and rational dignity of intellectuals by relying on one’s individual writing style when encountering the conflicts and turbulence during periods of extreme chaos, anxiousness, and insecurity.
French historian and ideologist Alexis de Tocqueville believed that the human psyche would be haunted by unrest if history was not able to care for the future. To a certain extent, writing, publishing, and reading memoirs in contemporary China construct a channel between history and the current world, and this channel is helpful to introduce historical and cultural sources into the field of contemporary Chinese historical research and the public cultural sphere of contemporary China. From this perspective, memoirs are not only historical writing that seeks a self‑identity and a cultural identity but they also present a cultural and historical consciousness that attempts to clarify the fog that permeates the historical memory of twentieth‑century China that has been polluted by ideology. It is well known that memoirs are not completely reliable in uncovering the truth. The writers' past recollections based on different perspectives, positions, resources, and intentions may often highlight one historical fact but may obscure another historical fact. Meanwhile, they may strengthen a certain historical cognitive framework and at the same time dilute another possibility of historical cognition and imagination. However, as long as the writing, publishing, and communication of memoirs remain sufficiently diverse and open, historical memory and historical writing may build a solid foundation to gradually reach the historical truth and to provide a basis for public discussions and academic research.
(Translated by Dr Wang Yi, postdoctoral researcher, Institute of Modern History, Chinese Academy of Social Sciences; polished by Mrs Nancy Hearst, librarian, Fairbank Collection of the H.C. Fung Library, Harvard University)

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前言

1近二十年来,回忆录成为当代中国文化出版界极为令人瞩目的一种主题,尤其是关于20世纪中国的回忆录,受到一般读者和专业学者的普遍欢迎,成为学术界与读书界都高度重视的一种思想文化与历史资源。回忆录是否可信?它们是否能够作为一种可信史料被历史学家直接引用?回忆录能否呈现出一种多元的历史记忆和历史论述的竞争?不同的社会文化身份主导下的回忆录写作,是否可以推进对20世纪中国的多层次、多侧面和多视角认知?浩如烟海的回忆录,是否有力地挑战了由政治意识形态或者主流价值观主导的认知框架,从而深化了当代中国人对于20世纪中国历史的认知?庶民的、女性的、底层的、边缘人群的、外部的视角在回忆录的撰写与出版中扮演怎样的文化角色?台湾中央研究院院士王明珂曾经指出:

  • 1 王明珂,2011, 北京大学出版社。

历史不只有一种声音;许多不同时代、不同的社会人群,都在争着述说自己的过去,争着将自己的过去一般化、普遍化,以成为当代的社会记忆,以抹煞他人的记忆。在自传、传记与口述历史中,我们可以看见,有些人可以向社会宣扬自己的过去,有些人的过去被社会刻意发掘、重建。这是对过去的诠释权之争,也是认同之争,权力之争1

2我们需要追问的是,在这种历史记忆的认同之争与权力之争中,能否形成某种最低限度的重叠共识,进而为当代中国形成关于20世纪中国的认知框架提供一个基本的知识基础?回忆录的写作、出版、传播与阅读,如果只是增加了一些社会人士的谈资,或者强化了某个人或某个阶层固有的偏见,进而撕裂当代中国社会,那么回忆录在公共文化领域与历史研究领域的价值又该如何评判?

3就笔者阅读和写作所见,有关20世纪中国历史,近些年来出版的比较有史料价值和文化意义的回忆录不下数百种,我只能选择一些有代表性的回忆录来展开梳理与论述。

一、

  • 2 比如唐启华的《巴黎和会与中国外交》和邓野的《巴黎和会与北京政府的内外博弈》。

4以回忆录作者的社会文化身份来区分,我们可以区分为政治人物、学者、报人、社会名流、普通人等类别。政治人物是20世纪中国历史最重要的变革者和见证人,他们的回忆录往往包含丰富的历史信息与文化内涵,成为研究政治史、外交史和社会文化史等非常重要的史料来源。比如顾维钧的回忆录、颜惠庆的回忆录等,就细致地记录了清末民初中国最初的一代职业外交官员在内政外务方面的工作与见闻,这些回忆录对拓展民国外交史的研究领域与深度较有价值。2内政与军事方面的回忆录,比如《李宗仁回忆录》、《陈诚回忆录》、《黄绍竑回忆录》、《陈布雷回忆录》、《海桑集:熊式辉回忆录》、《张学良口述历史》等,与近些年陆续出版的民国政界人物的日记(比如王世杰日记、陈克文日记、王子壮日记、唐纵日记等)可以彼此证实或证伪,呈现民国时期政治场域复杂的权力斗争与人事纠葛,例如李宗仁回忆录里就重点谈及其指挥台儿庄战役获胜的前因后果,凸显了桂系将领与蒋介石的嫡系军队在中国抗战中的貌合神离关系。此外大百科全书出版社出版的从台湾引入的整套回忆录丛书,比如《潮流与点滴:陶希圣回忆录》、《曹汝霖一生之回忆》、《高宗武回忆录》、《学钝室回忆录》(李璜)等也具有较高的史料价值,有助于史学研究者观察与分析北洋政治人物、汪精卫政权的核心人物以及中国青年党的领袖等。

5在各类回忆录中,以学者的学术和日常生活为主题的并且大多由学者亲自撰写的书籍占据一个较高的比例。学者是一个时代的知识与文化精英,他们往往对时代的巨变与内中的曲折有敏锐的感知和深刻的洞见,他们中一部分人甚至或多或少参与了社会历史和教育制度的转型过程,因此他们所记录的历史大都具有明确的史料自觉与文化意识。这方面比较有社会文化影响力的是何炳棣的《读史阅世六十年》和何兆武的《上学记》,前者一书的前半部分纤毫毕现地再现了作者的少时经历、读书生活以及在国内短暂的工作经验,对于史家了解民国时期清华大学尤其是历史系的风气、人才培养方式和知识体系等都有重要的参考价值,而书中所记载的清华大学学生运动更为历史学家了解1930年代尤其是一二九学生运动时期,中共与学运之间复杂的关系,以及大学生群体对待政治纷争的不同态度大有裨益。而《上学记》对于了解抗战时期西南联大的学风、校园文化、校园政治与文化形态,以及这所精英大学与云南地方社会之间的关系也有重要价值。同样出身于清华大学政治系的浦薛凤的《浦薛凤回忆录(上中下)》和萧公权的《问学谏往录》对于了解民国时期的社会文化历史、城乡之间的知识人流动以及高等学府的机构设置、人才培养,乃至学术与政治的关系,都有一定之价值。近期出版的汤一介撰写的《我们这三代人》和《章开沅口述自传》更是对于了解从民国到中华人民共和国的教育与社会转型有较大的参考意义。

6晚清民国的报人(包括记者与主笔等)是一群现代意义上的新式知识人,他们因为职业的特征、工作的需要而对于政界、商界、军界和学界等多有接触,可以说是大时代最重要的见证人与观察者,因此,这群人的回忆录往往史料极为丰富多元,涵括民国的各个侧面。比较有史料价值的是包天笑的《钏影楼回忆录》、陶菊隐的《记者生活三十年》、张静庐《在出版界二十年》、徐铸成的《徐铸成回忆录》、董显光的《董显光自传:一个中国农夫的自述》、曾虚白的《曾虚白自传》、《陆铿回忆录》等,这些回忆录具有双重的史料价值,一方面,它们是对于民国和当代中国政治、社会与文化的记录,尤其是对推进上海的社会文化史研究较有意义,另一方面,它们也是关于民国报刊出版业的集中史料,有助于历史学者了解和研究这个特殊的新职业群体的形成与转型历史。

7社会名流的回忆录往往是一个时代的风向标,他们享有崇高的社会地位与稀缺的象征资本,因其社会精英的位置,与这个社会的最核心的政治与文化权力容易发生关联,所以这群人的回忆录也是值得重视的。就经济社会史而言,董竹君的《我的一个世纪》记述了从幼时的苦难再到逃出魔窟求学日本,再到回国后的婚姻之不幸以及创业的艰辛等个人生活史,从一个女性的视角再现了这个上海锦江饭店创办人不平凡的一生。民国名流陈存仁的《银元时代生活史》与《抗战时代生活史》更是为后世留存了一份珍贵的有关民国时期上海日常生活史与经济史的记录,对于探寻一个巨变时代的日常生活世界的基本面相较有帮助。有关当代中国历史记忆的,吴学昭整理的《听杨绛谈往事》、北岛撰写的有关共和国前三十年北平生活的《城门开》、赵越胜撰写的关于周辅成、刘宾雁等人的《燃灯者》等都具有较高史料价值。

8与社会名流相对应的就是庶民或者说底层的历史,庶民的历史大多是历史上的失踪者,他们因为被认为不重要或者缺乏历史书写的能力,或者缺乏一种史料的自觉,而任凭自身的历史沉没在时间的暗处。但这些年随着一些机构的推动,比如公益写家族史计划的推动,香港中文大学中国研究服务中心的促进,以及大陆一些口述史机构的有力推进,也通过各种形式慢慢集聚了一些有关底层人物历史命运的记录。在这样一个历史过程中,也有一些普通人的自传引起极为广泛的社会影响,自然也为历史学者提供了难得的研究庶民阶层的第一手史料。比如沈博爱的《蹉跎坡旧事:一代中国农人的耕读梦》就记载了湖南一个生活在乡村的底层知识分子在毛泽东时代因为政治运动而遭遇苦难,蒙受了种种艰辛、屈辱而仍旧不屈不挠的生命历程,可以说以个人的笔触从底层的视角记录了时代巨变在普通人的人生中所烙下的痕迹。而骆憬甫的回忆录《浮生手记:一个平民知识分子的纪实》对清末亲历科举考试、参观“南洋劝业会”、大家庭中遗产纷争的描述,尤其是对抗战八年中一个普通的教师家庭颠沛流离的生活及所见所闻都有详尽而细致的记载,对于从普通人的视角了解中国社会历史的变迁极有价值。

二、

9以回忆录的主题来区分,我们可以大致按照革命中国的历史记忆、学术思想与文化教育、政治运动、离散等主题来划分回忆录的类别。就第一种而言,比较值得重视的就是由东方出版社印行的“现代稀见史料书系”,包括《郑超麟回忆录》、王凡西《双山回忆录》、陈公博《苦笑录》、张国焘《我的回忆》、王明《中共50年》等,这套史料将20世纪中国革命史上的“异端”、失踪者的历史呈现了出来,尤其是在中共党内斗争中失败的人士的历史命运与思想境况展现了出来,比如托派的历史等,这就有利于从一个更完整丰富的视角去探测20世纪中国革命的全貌。与此相关的还有托派彭述之的妻子陈碧兰的回忆录《早期中共与托派:我的革命生涯》、陶铸夫人撰写的《曾志回忆录》、中共资深人士何方的《从延安一路走来:何方自述》、任均的《我这九十年:一段革命家庭的私人记忆(1920‑2010)》,有关中共革命的回忆录不胜枚举,但这里所列举的是相对比较真实客观的,即使是党内人士何方等,对于革命历史也有一个相当公允公道的评价,因此更值得史学研究者注意。

10近些年出版的涉及到1950年代以后的思想改造运动、反右派运动和文革的回忆录是比较惹人注目的文化现象。汉娜•阿伦特说过:除非经由记忆之路,人类不能达到纵深。20世纪中国人经历了巨大的痛苦与磨难,而知识分子阶层更是20世纪政治运动的被卷入者、牺牲者和见证人,正如巫宁坤所言:我归来,我受难,我幸存。(或者如著名作家邵燕祥的书名《我死过,我幸存,我作证》所隐喻的那样)这几乎成了有自由之精神和独立之思想的知识分子的命运三部曲,知识分子阶层是20世纪中国革命最真诚的参与者和推动者,同时又是巨创深痛,最遭受深度怀疑和折磨的群体。这部分人的回忆录所呈现的历史记忆,将浪漫主义和理想主义的中国革命的另一面呈现了出来,比如暴力的、血腥的、幽暗的、恐怖的面相。具有代表性的著作有美学家高尔泰记述其在中国右派的地狱——夹边沟的个人记忆与心灵史的《寻找家园》;另外如巫宁坤的回忆录《一滴泪》与其女儿巫一毛的回忆录《暴风雨中一羽毛:动乱中失去的童年》,从家庭、性别、城乡、教育等视角呈现了一系列的政治运动对于个人日常生活和精神世界的巨大影响,展现了革命进程对于弱者、边缘人物和知识分子的无情压抑和迫害。

11此外,像季羡林的《牛棚杂忆》、杨小凯的《牛鬼蛇神录》、徐干生的《复归的素人:文字里的人生》等将知识分子被限制自由强迫劳动的境况、被关押牢狱的处境,以及在地方城市面临红卫兵羞辱和迫害的历史都记录在案,尤其是徐干生对于红卫兵运动过程中所形成的符号暴力文化与集体心态的分析极有价值,可以帮助史学研究者从一个更深刻的视角来探究红卫兵暴力文化是如何自我证成或自我正当化的。

1220世纪中国的前半叶对于中国人而言是一个充满了内在悲剧性的历史时期,而伴随着两岸分治体制的确立和冷战时代的到来,无论是名流还是普通中国人的生活世界被割断成了不同的区域,因此,战乱、逃难、离散与苦难等等就成为回忆录写作中一个极为突出的主题,而在这类回忆录中引人瞩目的有旅美华人作家王鼎钧的回忆录四部曲,尤其是第三部《关山夺路》堪称对1945-1949年间国共政争与军事冲突等的最好见证,通过对两党控制下的军队文化、组织效力、党与社会的关系、战后国民党对日治区域的接收等各种方面的记述与考察,王鼎钧令人信服地阐释了国共两党强弱转化之道,其回忆录第四部《文学江湖》则生动而细致地记录了戒严时期的台湾政治生活、传媒与社会文化史。台湾大学退休教授齐邦媛的《巨流河》在两岸三地甚至整个华文世界也引起巨大的文化影响,作为东北政治精英齐世英的女儿,齐邦媛描述其家族、家庭和个人在历史与政治的巨变中所体验和观察到的中国,包括其求学武汉大学、任职于台湾一些学校的经历,回忆录最大的价值之一也许是用个人化的风格阐释了即使在一个极为混乱、焦虑和不安的中国,面对外部世界的动荡与冲突,一个知识人仍旧可以葆有读书人的文化气味与智性尊严。旅美作家聂华苓的自传《三生三世》记述其在《自由中国》杂志担任编辑时所接触到的殷海光、雷震、夏道平等冷战时期的台湾独立知识人的这部分文字,比较有史料价值,展现了面对威权主义的政治势力,知识分子是如何试图守护其文化与思想的尊严的。此外像旅美学者孙康宜《走出白色恐怖》、张光直的《番薯人的故事:张光直早年生活自述》、郑鸿生的《青春之歌:追忆1970年代台湾左翼青年的一段如火年华》、尉天骢的《回首我们的时代》等都对了解1950‑1980年代的台湾政治与社会文化转型有价值。

13集体记忆也是回忆录写作与出版中一个值得注意的文化现象,此处的集体记忆是指对于某一个特定的时代或一个特定的历史人物,曾经是同一个共同体的个人从特定的视角与经验出发所展开的历史书写,这种历史记忆的形式往往有助于将历史的多元性与复杂性呈现出来。比如著名诗人北岛主编的《暴风雨的记忆:1965‑1970年的北京四中》通过陈凯歌、秦晓、印红标、刘东、唐晓峰等人对文革时期以高干子弟为主的北京四中在红卫兵运动起源的作用、角色,以及内部的派系、暴力及各自与高层政治的互动的记述,尤其是关于北京四中究竟是否发生针对教师的直接暴力的各执一词的记忆,呈现了红卫兵运动极为复杂的面相。而同样由北岛和李陀主编的《七十年代》收录了阿城、韩少功、王安忆、阎连科、陈丹青等知名作家以及李零、赵越胜、蔡翔、唐晓峰等学者关于1970年代中国的回忆,包括政治史、社会文化史、阅读史、私人生活史等各个方面的内容,对于了解1970年代中国在强硬的主流意识形态之下的民间思潮的勃兴与散布有较高的史料价值。此外,查建英的《八十年代访谈录》、冯骥才的《一百个人的十年》、李怀宇的《访问历史:三十位中国知识人的笑声泪影》等对于了解毛时代和新时期的中国社会历史都具有较高的价值,冯骥才的著作侧重于普通人的历史,而查建英和李怀宇的书侧重于对知识精英的访谈来呈现其记忆中的中国历史。台湾方面出版的比较有价值的是中央研究院近代史研究所主持出版的《蒋中正总统侍从人员访问纪录》,通过对曾在蒋身边工作的各种层次人员的访问,呈现了蒋介石与他的时代的各个层面的历史。

  • 3 王明珂,2016, 上海人民出版社。

14法国思想家托克维尔说过:当历史不再照耀未来,人类的心灵就会在茫然中游荡。当代中国回忆录的撰写、出版与阅读,其实也就是在建构一个介于历史与当下之间的记忆通道,有助于将历史文化资源引入到当代中国的史学研究领域与公共文化空间,从这个角度来看,回忆录不仅仅是寻求自我认同与文化认同的一种历史写作,它同时也是试图澄清弥漫在被意识形态污染的有关20世纪中国的历史记忆之上的迷雾的一种文化自觉和历史意识。自然,并非所有的回忆录都是完全可信的,写作者基于不同的视角、立场、资源和意图等出发的对于过往的追忆,往往凸显一种史实的同时也可能遮蔽了另一种史实,也可能强化了某种历史认知框架的同时,也淡化了另一种历史认知与想象的可能性。但只要回忆录的写作、出版与交流保持足够的多元与开放,历史记忆与历史写作就有可能逐渐抵达历史的真实,从而为发源于历史的公共讨论与学术研究提供一种基础。这正如著名人类学家王明珂所言:“如在一个夏夜,荷塘边有许多不同品种的青蛙争鸣,不久我们会被一个声音吸引:一个规律宏亮的声音,那便是‘典范历史’,被忽略、压抑的其他蛙鸣,便是‘边缘历史’,我们对历史的整体了解,在于倾听它们间的争鸣与合鸣,并由此体会荷塘蛙群的社会生态,一个隐藏的景。”3对于20世纪中国的历史记忆的学术目标和知识责任而言,也同样是如此。

Bibliography

王明珂, 2011,“谁的历史:自传、传记与口述历史的社会记忆本质”, in定宜庄、汪润.《口述史读本》.北京:北京大学出版社,页78-79

唐启华, 2014,《巴黎和会与中国外交》.北京:社会科学文献出版社

邓野, 2014,《巴黎和会与北京政府的内外博弈》.北京:社会科学文献出版社

何炳棣, 2012,《读史阅世六十年》.北京:中华书局

何兆武, 2006,《上学记》.北京:生活·读书·新知三联书店

陶菊隐, 2005,《记者生活三十年》.北京:中华书局

张静庐, 2005,《在出版界二十年》.南京:江苏教育出版社

王鼎钧, 2013,《关山夺路》.北京:生活·读书·新知三联书店

冯骥才, 2014,《一百个人的十年》.北京:文化艺术出版社

王明珂, 2016,《反思史学与史学反思:文本与表征分析》.上海:上海人民出版社

Notes

1 王明珂,2011, 北京大学出版社。

2 比如唐启华的《巴黎和会与中国外交》和邓野的《巴黎和会与北京政府的内外博弈》。

3 王明珂,2016, 上海人民出版社。

Author

East China Normal University, Shanghai 上海:华东师范大学

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