“相互主体性”意识是我在2002年论文《鲁迅的可能性——也从〈破恶声论〉寻找支援》1对鲁迅思想某一方面的概括。鲁迅思想中存在“相互主体性”意识,1990年代以来不少人(如汪晖)都有所感觉,但大多语焉不详,对其出处、作用和意义无所追究。我在1989年写的一篇短文也曾借以批评五四启蒙主义对异己思想缺乏一种“相互主观性”的体认。在1994年《未完成的现代性》和1997年《立人于东亚》中,也都把“相互主体性”思想作为鲁迅思想的核心价值来理解。但直到2002年,通过 “Mutual Subjectivity ” Consciousness is my summary of a certain aspect of Lu Xun’s thought in my 2002 essay “The possibility of Lu Xun - Also looking for support from The Theory of Verbally Abuse.” There is a sense of “mutual subjectivity” in Lu Xun’s thinking. Since the 1990s, many people (Wang Hui, for example) feel that way. However, most of them do not give a detailed explanation of their origins, roles and meanings. An essay I wrote in 1989 also used to criticize the May 4th enlightenment’s lack of a “subjective” understanding of alien thought. In “unfinished modernity” in 1994 and “establishing people in East Asia in 1997,” they all also understood the idea of ​​“mutual subjectivity” as the core value of Lu Xun’s thinking. But until 2002, adopted