新文化运动被视为中国的文艺复兴,是整个民族精神的重新整理。在这个运动中,即或有不同意见,但在重新振兴民族精神、重建文化体系方面,实际上并没有真正意义上的反对派。换言之,在新文化运动中虽有左中右的区别,但大体上说他们都是新文化运动中一个分子,只是在某些问题上偏于激进或偏于保守,偏于守成或坚守中立。新文化运动中新旧冲突是存在的,但其性质可能并不像过去所估计的那样严重,新旧人物在某些观点上的对立、冲突和交锋,很可能只是朋友间的交锋与交集,其程度也不像后人所感觉所想象的那样严重。他们的交锋与交集,其实就是你中有我,我中有你,新中有旧,旧中有新,没有绝对新,也没有绝对旧。本文重新解读的林纾,就是这样一个人物。传统评价将他推到新文化运动的对立面,显然是一种政治考量,并不是历史本真。真实的林纾,不仅在新文化运动的谱系中占有一席之地,甚或可以说是新文化运动的前驱者之一,他并没有刻意站在新文化的对立面。 The New Culture Movement is regarded as China’s Renaissance and is a rearrangement of the entire national spirit. In this movement, either with different opinions or not, there is virtually no real opposition in re-invigorating the national spirit and rebuilding the cultural system. In other words, although there are left-right differences in the New Culture Movement, in general they are all part of the New Culture Movement. They are radical or conservative on certain issues, they are conservative or stick to neutrality. New-old conflicts in the New Culture Movement exist, but their nature may not be as serious as they were estimated in the past. Conflicts and clashes between new and old people in some viewpoints are likely to be confrontations and intersection of friends only. Nor is it as serious as the descendants feel. Their confrontation and intersection are in fact you, me, I have you, old and new, old and new, there is no absolute new, there is no absolute old. This article re-interpretation of Lin Shu, is such a figure. The traditional evaluation pushed him to the opposite of the New Culture Movement is obviously a political consideration, not historical truth. The real Lin Shu not only has a place in the pedigree of the New Culture Movement, but can even be regarded as one of the pioneers of the New Culture Movement. He did not deliberately stand opposite the new culture.