湖湘文化与毛泽东早年理想人格的形成
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摘要
毛泽东是20世纪举世公认的伟大的政治家、思想家、革命家,他伟大的思想、伟大的人格深深地影响了中国、甚至全世界。当然毛泽东也是一个土生土长的中国人,毛泽东的早年主要是在浸润浓厚湖湘文化气象的湖湘大地上成长起来的。尽管他经历了我们许多普通人没有经历过的传奇人生,尽管他博大精深的思想超越了我们大多数人的思维视阈,但是他也与我们普通群众一样,也有相同或相似的情绪、情感,也经历过自己的人生磨砺、奋斗,也有过自己苦闷、徘徊,甚至挫折。当我们用党史学、心理学、文化学的研究视角来把毛泽东的杰出事业与他超凡人格、独具特质的湖湘文化联系起来思考时,早年毛泽东理想人格研究就有了一片更为广阔的领域和更为开阔的视野,这也是本书的主要研究特色之所在。
研究湖湘文化与毛泽东早年理想人格的形成,首先必须给人格、理想人格、毛泽东早年理想人格以及湖湘文化、湖南人性格等一组颇具争议性的学术概念进行界定。本论文认为:人格是指人的性格、气质、道德、能力等特征的总和,是个人内在的动力组织及其相应的行为模式的同一体,是智慧力量、道德力量、情感力量、意志力量和审美力量的统一。理想人格则是上述人格构成要素中各因素,特别是个人内在的动力组织中诸因素中的人生态度与信念、人生价值观等因素的升华,是人生价值取向的最高则,也是人生始终追逐和奋斗的最高目标。因此,从这个意义上说,理想人格强调更多的人格因素中的伦理道德取向,是道德型人格。毛泽东早年理想人格,是毛泽东在其早年活动中(1912夏至1920年底),通过广泛参与社会实践和不断加强自身修养、砥砺自己品格过程中所形成的,反映毛泽东早年人格特质的道德类型和行为模式;它以改造中国与世界为人生追求,以圣贤为祈向,追求无私、无我的高尚道德境界,体现尚武、勤动、坚毅的意志品质和俭朴、求实、进取的生活态度,是毛泽东早年人格因素中智慧力量、道德力量、情感力量、意志力量和审美力量等的有机统一。
由于人格与理想人格等的结构要素是复杂多样的,毛泽东理想人格的形成也有其复杂的社会背景,特别是湖湘文化对与毛泽东早年理想人格的形成产生了极其重要的影响。这主要表现在:
一湖湘文化将“修身、齐家、治国、平天下”传统儒学思想与湖湘士风民性中蛮性、强悍、固守、独行、坚忍、实干等地域元素相结合,形成了倡导“以圣贤为祈向,探求大本大源”、“提倡实学,讲求经世致用”、“崇尚气化日新、自强不息、敢为天下先”的湖湘文化的独立根性,这些因素,对毛泽东早年理想人格中的圣贤人格理想、“无私无我”的道德境界与“毒蛇螫手,壮士断腕”的自我牺牲精神产生了十分重要的影响;
二是湖湘人物中陶澍、魏源、曾国藩、左宗棠、谭嗣同、杨昌济等湖湘文化的代表人物的个人人格,如曾国藩(“立言立德立功”的三达德与“守中得大”、勤修“八本”的品格修养)、谭嗣同(冲破网罗樊篱、张扬心力的独立意志)、以及湘军其他历史人物所体现出的湘军传统精神等,对毛泽东早年理想人格的形成产生了重要的激励作用;
三是湖湘文化中的“曰实曰厚”实学精神对培养毛泽东早年理想人格中“不慕虚荣、戒浮务实”、“克勤小物,精细缜密”、“咬的菜根,百事可为”的办事风格的形成产生了重要的影响作用;
四是湖湘文化传统中强调“平治天下”、“事功俱全”人生价值追求对于锻造毛泽东“练达世情皆学问”的生活阅历和培养毛泽东卓尔不凡敢为天下先的政治才干、树立改造中国与世界的政治抱负产生了重要影响等。
总之,论文对毛泽东早年理想人格的构成要素等问题进行了多学科解析,对湖湘文化内涵及其特点、湖南人性格特质及其表现等多角度探讨。这些研究和探讨,最终的目的还是在于以湖湘文化为背景、并结合毛泽东早年生活的心路历程,来研究湖湘文化与毛泽东早年理想人格的形成。
论文的主要内容共分六章。其基本框架是:
第一章导论。主要介绍了毛泽东研究与毛泽东早年思想研究概述,如关于毛泽东研究的起点问题、关于毛泽东研究的主要内容与“毛泽东学”的问题、关于毛泽东早期活动与毛泽东早年思想的研究、关于毛泽东人格与毛泽东早年人格研究等;提出了自己对人格、理想人格、毛泽东早年理想人格等几个重要念的认识;并就研究毛泽东早年理想人格的方法与意义谈几点自己的看法;
第二章湖南人性格——毛泽东早年理想人格形成的社会文化背景。本章主要包括:湖湘文化的起源及其涵义、湖湘文化的发展及其演变、湖湘文化的主要特点及其对毛泽东早年理想人格形成的影响、湖湘人物群体榜样及其对早年毛泽东的人生激励、湖南人性格及其对毛泽东早年理想人格形成的影响、以及重点介绍了杨昌济、黎锦熙、徐特立等名师硕儒对青年毛泽东的系统培养等;
第三章以圣贤为祈向——毛泽东早年理想人格的道德追求。本章主要包括:法效“圣贤”、探求“大本大源”的湖湘文化传统,“以圣贤为祈向”、探求“大本大源''的理想人格,“无私无我”的道德境界与“毒蛇螫手,壮士断腕”的自我牺牲精神等。
第四章立德立言立功——毛泽东早年理想人格中的智慧谋略。本章主要包括:立德立言立功、“独服曾文正公”的价值取向,博古通今、怀忧天下卓尔不凡敢为天下先的政治才能,“练达世情皆学问”的生活阅历,“不好虚名”“精细缜密”的办事风格等;
第五章尚武勤动——毛泽东早年理想人格中的意志磨炼。本章主要包括:勤苦耐劳、勇敢尚武的湘军传统、“咬得菜根,百事可为”的坚忍精神、“野蛮其体魄”的顽强体育锻炼等;
第六章追求主义——毛泽东早年理想人格的自我超越。本章主要包括:广交天下朋友,树立崇高理想,校正人生航向;投身社会实践,培养坚强意志,增长斗争才干;探求真理,向往与主义,实现理想人格的超越。
It is widely admitted that Mao Zedong is one of the greatest politicians,thinkers and revolutionists.His great thought and lofty personality have profound influence on Chinese,even people beyond China.Though a native Chinese, Mao spent his first twenty plus years in Human province with a unique culture.Legendary as his life is and more profound and subtle as his thought is,Mao experienced what we common people will experience in our life time such as failure and success,agony and joy.It will be a new window on the research of Mao's personality should his outstanding achievements and unique Human culture are juxtaposed from the perspective of studies of the history of Communist Party(CPC),psychology and studies of culture,which is characteristically recognized in this dissertation.
To conduct research on Human culture and the formation of the lofty personality of Mao Zedong in his early days,such long debated concepts as personality,lofty personality,the lofty personality of Mao Zedong in his early days,Hunan culture and the nature of Human people should be delineated. Personality can be defined as the whole nature,character, morality and competence of a particular person;the interaction between one's mental dynamics and his behavior; the combination of one's intelligence,morality,emotion, willpower and aesthetics.Lofty personality is considered as the refinement of the above mentioned components of one's personality,especially,one's attitude toward life,belief and values.In brief,lofty personality narrowed down to the fundamental guideline for one's value orientation,which is also the ultimate aim that a person seeks all his life.Thus, in this sense,lofty personality attaches much emphasis to one's morality orientation—the core of lofty personality. The formation of Mao's lofty personality can be traced back to his early days(from summer,1912 to the end of 1920),he taking part in various social activities and cultivating his moral character.To be more specific,lofty personality indicates the following connotations:constant pursuit of modes of reforming China and the whole world;following the virtues and morality of the previous sages and striving for the cultivation of unselfish morality;worshiping martial spirit,labor,firm determination;taking a simple,practical and aggressive attitude toward life.
The components of personality and lofty personality are various and complex,which is true of the formation of Mao' s lofty personality in his early days,to which Hunan culture and the social background at that time contributed much. Hunan culture elaborates traditional Confucian thought as "Cultivating oneself,putting family in order,ruling the country and giving peace to the world" into the unique natures of Hunan people such as roughness,toughness perseverance and being pragmatic,forming Hunan people's unique nature following the virtues and morality of the previous sages, exploring the laws of historical evolution,holding the belief in applying theories to practice and constant change of the society,striving to improve themselves and volunteering to be the first in creation,which has a great influence on the formation of Mao's lofty personality in his early years,especially the establishment of lofty,the unselfish morality and the fearless self sacrifice spirit.
The personalities of the great people of Hunan such as Tao Pen,Wei Yuan,Zeng Guofan,Zuo Zongtang,Tan Sitong and Yang Changji has contributed much to the formation of Mao' s lofty personality in his early years.For instance,Zeng Guofan advocated three criteria for a person's success: composing books,cultivating lofty morality and making some achievements,believed in golden mean of the Confucian school and constantly strived to cultivate his morality—baben八本(cf.Chapter Three.Tan Sitong advocated that the unreasonable traditional rules and customs should be broken and man's mentality should develop at his disposal..The tradition of worshiping of army forces of Hunan people saw a constant passing down among the generals and soldiers.
Worship of steady and sure academic discipline in Hunan culture has contributed much to the formation of his work style in his lofty personality in his early years—performing work pragmatically,perseveringly and seriously no matter how great or small or how hard or easy the work is.?
Emphasis placed by Hunan culture on the pursuit one's value of life by making achievements and the ability to give peace to the world has great influence on the formation of Mao's belief that even getting familiarity with worldly things was worth studying,Mao's outstanding politic competence and Mao's politic ambition of reforming China and the whole world.
In a word,this dissertation has interdisciplinarily made interpretation of the components of Mao's lofty personality, his early life experiences and introduced the connotations of Hunan culture and the nature of Hunan people from different angles,which aims to reveal the secret of the formation of Mao's lofty personality.
This dissertation is divided into six chapters:
Chapter One is the introduction mainly introducing literature review of researches on Mao Zedong and Mao Zedong thought in his early-years,concerning issues as the starting point and content of researches on Mao Zedong and Mao Zedong school,Mao's early activities and researches on his early thought,Mao's personality and researches on his personality in his early years.The author introduces such key concepts as personality,lofty personality and Mao's lofty personality in his early years,and puts forward new perspectives of the elements affecting the formation of Mao's lofty personality.
Chapter Two probes into the study of the nature of Hunan people,the key social-cultural background of the formation of Mao's lofty personality in his early years.To be specific, the chapter deals with elements promoting the formation of his lofty personality by introducing the origin and connotation of Hunan culture,the nature and evolution of Hunan culture.Furthermore,much space is given to the explanation of the nature of Hunan people and the introduction some elites of Hunan people such as Yang Changji,Li Jingxi, Xu Teli,Who played an important role in not only spreading knowledge to Young Mao Zedong but also establishing themselves as moral examples of him.
Chapter Three deals with Mao's pursuit of morality,that is,following the virtues and morality of the previous sages. This chapter covers sections concerning such topics as the lofty personality and the tradition of Hunan culture,in which Hunan people have the tradition of worshiping the virtues and morality of the previous sages and exploring the laws of historical evolution,the lofty,unselfish morality of Hunan people,and the fearless self sacrifice spirit of Hunan people. Chapter Four deals with Mao's intelligence strategy in his lofty personality by following Zeng Guofan's three criteria for a person's success:composing books,cultivating lofty morality and making some achievements.This chapter covers sections concerning such topics as Mao's worship of the above mentioned Zeng Guofan's three criteria for a person's success, Mao's broad and profound knowledge of things ancient and modern,Mao's outstanding politics competence of volunteering to be the first and worrying about the future of the whole world,Mao's rich life experience,believing that even getting familiarity with worldly things was worth studying,and Mao's work style,performing work carefully and pragmatically.
Chapter Five deals with the discipline of willpower in Mao's lofty personality in his early years—worship of military and physical exercise.This chapter covers sections concerning topics as the tradition of Hunan army:worshipping military force and hardworking,Mao's perseverance in encountering frustration and trouble,Mao's belief in well building his body by taking part in physical exercise actively.
Chapter Six demonstrates the breakthrough of Mao's lofty personality in his early years by seeking "ism"(communism). This chapter covers sections concerning such topics as Mao' s making friends as broad as possible,Mao's disciplining of willpower,Mao's making modifications in his life direction,Mao's active participation in social practice for increasing social awareness and abilities to fight against enemies,and Mao's constant exploration of truth and pursuit of "ism"(communism).
研究湖湘文化与毛泽东早年理想人格的形成,首先必须给人格、理想人格、毛泽东早年理想人格以及湖湘文化、湖南人性格等一组颇具争议性的学术概念进行界定。本论文认为:人格是指人的性格、气质、道德、能力等特征的总和,是个人内在的动力组织及其相应的行为模式的同一体,是智慧力量、道德力量、情感力量、意志力量和审美力量的统一。理想人格则是上述人格构成要素中各因素,特别是个人内在的动力组织中诸因素中的人生态度与信念、人生价值观等因素的升华,是人生价值取向的最高则,也是人生始终追逐和奋斗的最高目标。因此,从这个意义上说,理想人格强调更多的人格因素中的伦理道德取向,是道德型人格。毛泽东早年理想人格,是毛泽东在其早年活动中(1912夏至1920年底),通过广泛参与社会实践和不断加强自身修养、砥砺自己品格过程中所形成的,反映毛泽东早年人格特质的道德类型和行为模式;它以改造中国与世界为人生追求,以圣贤为祈向,追求无私、无我的高尚道德境界,体现尚武、勤动、坚毅的意志品质和俭朴、求实、进取的生活态度,是毛泽东早年人格因素中智慧力量、道德力量、情感力量、意志力量和审美力量等的有机统一。
由于人格与理想人格等的结构要素是复杂多样的,毛泽东理想人格的形成也有其复杂的社会背景,特别是湖湘文化对与毛泽东早年理想人格的形成产生了极其重要的影响。这主要表现在:
一湖湘文化将“修身、齐家、治国、平天下”传统儒学思想与湖湘士风民性中蛮性、强悍、固守、独行、坚忍、实干等地域元素相结合,形成了倡导“以圣贤为祈向,探求大本大源”、“提倡实学,讲求经世致用”、“崇尚气化日新、自强不息、敢为天下先”的湖湘文化的独立根性,这些因素,对毛泽东早年理想人格中的圣贤人格理想、“无私无我”的道德境界与“毒蛇螫手,壮士断腕”的自我牺牲精神产生了十分重要的影响;
二是湖湘人物中陶澍、魏源、曾国藩、左宗棠、谭嗣同、杨昌济等湖湘文化的代表人物的个人人格,如曾国藩(“立言立德立功”的三达德与“守中得大”、勤修“八本”的品格修养)、谭嗣同(冲破网罗樊篱、张扬心力的独立意志)、以及湘军其他历史人物所体现出的湘军传统精神等,对毛泽东早年理想人格的形成产生了重要的激励作用;
三是湖湘文化中的“曰实曰厚”实学精神对培养毛泽东早年理想人格中“不慕虚荣、戒浮务实”、“克勤小物,精细缜密”、“咬的菜根,百事可为”的办事风格的形成产生了重要的影响作用;
四是湖湘文化传统中强调“平治天下”、“事功俱全”人生价值追求对于锻造毛泽东“练达世情皆学问”的生活阅历和培养毛泽东卓尔不凡敢为天下先的政治才干、树立改造中国与世界的政治抱负产生了重要影响等。
总之,论文对毛泽东早年理想人格的构成要素等问题进行了多学科解析,对湖湘文化内涵及其特点、湖南人性格特质及其表现等多角度探讨。这些研究和探讨,最终的目的还是在于以湖湘文化为背景、并结合毛泽东早年生活的心路历程,来研究湖湘文化与毛泽东早年理想人格的形成。
论文的主要内容共分六章。其基本框架是:
第一章导论。主要介绍了毛泽东研究与毛泽东早年思想研究概述,如关于毛泽东研究的起点问题、关于毛泽东研究的主要内容与“毛泽东学”的问题、关于毛泽东早期活动与毛泽东早年思想的研究、关于毛泽东人格与毛泽东早年人格研究等;提出了自己对人格、理想人格、毛泽东早年理想人格等几个重要念的认识;并就研究毛泽东早年理想人格的方法与意义谈几点自己的看法;
第二章湖南人性格——毛泽东早年理想人格形成的社会文化背景。本章主要包括:湖湘文化的起源及其涵义、湖湘文化的发展及其演变、湖湘文化的主要特点及其对毛泽东早年理想人格形成的影响、湖湘人物群体榜样及其对早年毛泽东的人生激励、湖南人性格及其对毛泽东早年理想人格形成的影响、以及重点介绍了杨昌济、黎锦熙、徐特立等名师硕儒对青年毛泽东的系统培养等;
第三章以圣贤为祈向——毛泽东早年理想人格的道德追求。本章主要包括:法效“圣贤”、探求“大本大源”的湖湘文化传统,“以圣贤为祈向”、探求“大本大源''的理想人格,“无私无我”的道德境界与“毒蛇螫手,壮士断腕”的自我牺牲精神等。
第四章立德立言立功——毛泽东早年理想人格中的智慧谋略。本章主要包括:立德立言立功、“独服曾文正公”的价值取向,博古通今、怀忧天下卓尔不凡敢为天下先的政治才能,“练达世情皆学问”的生活阅历,“不好虚名”“精细缜密”的办事风格等;
第五章尚武勤动——毛泽东早年理想人格中的意志磨炼。本章主要包括:勤苦耐劳、勇敢尚武的湘军传统、“咬得菜根,百事可为”的坚忍精神、“野蛮其体魄”的顽强体育锻炼等;
第六章追求主义——毛泽东早年理想人格的自我超越。本章主要包括:广交天下朋友,树立崇高理想,校正人生航向;投身社会实践,培养坚强意志,增长斗争才干;探求真理,向往与主义,实现理想人格的超越。
It is widely admitted that Mao Zedong is one of the greatest politicians,thinkers and revolutionists.His great thought and lofty personality have profound influence on Chinese,even people beyond China.Though a native Chinese, Mao spent his first twenty plus years in Human province with a unique culture.Legendary as his life is and more profound and subtle as his thought is,Mao experienced what we common people will experience in our life time such as failure and success,agony and joy.It will be a new window on the research of Mao's personality should his outstanding achievements and unique Human culture are juxtaposed from the perspective of studies of the history of Communist Party(CPC),psychology and studies of culture,which is characteristically recognized in this dissertation.
To conduct research on Human culture and the formation of the lofty personality of Mao Zedong in his early days,such long debated concepts as personality,lofty personality,the lofty personality of Mao Zedong in his early days,Hunan culture and the nature of Human people should be delineated. Personality can be defined as the whole nature,character, morality and competence of a particular person;the interaction between one's mental dynamics and his behavior; the combination of one's intelligence,morality,emotion, willpower and aesthetics.Lofty personality is considered as the refinement of the above mentioned components of one's personality,especially,one's attitude toward life,belief and values.In brief,lofty personality narrowed down to the fundamental guideline for one's value orientation,which is also the ultimate aim that a person seeks all his life.Thus, in this sense,lofty personality attaches much emphasis to one's morality orientation—the core of lofty personality. The formation of Mao's lofty personality can be traced back to his early days(from summer,1912 to the end of 1920),he taking part in various social activities and cultivating his moral character.To be more specific,lofty personality indicates the following connotations:constant pursuit of modes of reforming China and the whole world;following the virtues and morality of the previous sages and striving for the cultivation of unselfish morality;worshiping martial spirit,labor,firm determination;taking a simple,practical and aggressive attitude toward life.
The components of personality and lofty personality are various and complex,which is true of the formation of Mao' s lofty personality in his early days,to which Hunan culture and the social background at that time contributed much. Hunan culture elaborates traditional Confucian thought as "Cultivating oneself,putting family in order,ruling the country and giving peace to the world" into the unique natures of Hunan people such as roughness,toughness perseverance and being pragmatic,forming Hunan people's unique nature following the virtues and morality of the previous sages, exploring the laws of historical evolution,holding the belief in applying theories to practice and constant change of the society,striving to improve themselves and volunteering to be the first in creation,which has a great influence on the formation of Mao's lofty personality in his early years,especially the establishment of lofty,the unselfish morality and the fearless self sacrifice spirit.
The personalities of the great people of Hunan such as Tao Pen,Wei Yuan,Zeng Guofan,Zuo Zongtang,Tan Sitong and Yang Changji has contributed much to the formation of Mao' s lofty personality in his early years.For instance,Zeng Guofan advocated three criteria for a person's success: composing books,cultivating lofty morality and making some achievements,believed in golden mean of the Confucian school and constantly strived to cultivate his morality—baben八本(cf.Chapter Three.Tan Sitong advocated that the unreasonable traditional rules and customs should be broken and man's mentality should develop at his disposal..The tradition of worshiping of army forces of Hunan people saw a constant passing down among the generals and soldiers.
Worship of steady and sure academic discipline in Hunan culture has contributed much to the formation of his work style in his lofty personality in his early years—performing work pragmatically,perseveringly and seriously no matter how great or small or how hard or easy the work is.?
Emphasis placed by Hunan culture on the pursuit one's value of life by making achievements and the ability to give peace to the world has great influence on the formation of Mao's belief that even getting familiarity with worldly things was worth studying,Mao's outstanding politic competence and Mao's politic ambition of reforming China and the whole world.
In a word,this dissertation has interdisciplinarily made interpretation of the components of Mao's lofty personality, his early life experiences and introduced the connotations of Hunan culture and the nature of Hunan people from different angles,which aims to reveal the secret of the formation of Mao's lofty personality.
This dissertation is divided into six chapters:
Chapter One is the introduction mainly introducing literature review of researches on Mao Zedong and Mao Zedong thought in his early-years,concerning issues as the starting point and content of researches on Mao Zedong and Mao Zedong school,Mao's early activities and researches on his early thought,Mao's personality and researches on his personality in his early years.The author introduces such key concepts as personality,lofty personality and Mao's lofty personality in his early years,and puts forward new perspectives of the elements affecting the formation of Mao's lofty personality.
Chapter Two probes into the study of the nature of Hunan people,the key social-cultural background of the formation of Mao's lofty personality in his early years.To be specific, the chapter deals with elements promoting the formation of his lofty personality by introducing the origin and connotation of Hunan culture,the nature and evolution of Hunan culture.Furthermore,much space is given to the explanation of the nature of Hunan people and the introduction some elites of Hunan people such as Yang Changji,Li Jingxi, Xu Teli,Who played an important role in not only spreading knowledge to Young Mao Zedong but also establishing themselves as moral examples of him.
Chapter Three deals with Mao's pursuit of morality,that is,following the virtues and morality of the previous sages. This chapter covers sections concerning such topics as the lofty personality and the tradition of Hunan culture,in which Hunan people have the tradition of worshiping the virtues and morality of the previous sages and exploring the laws of historical evolution,the lofty,unselfish morality of Hunan people,and the fearless self sacrifice spirit of Hunan people. Chapter Four deals with Mao's intelligence strategy in his lofty personality by following Zeng Guofan's three criteria for a person's success:composing books,cultivating lofty morality and making some achievements.This chapter covers sections concerning such topics as Mao's worship of the above mentioned Zeng Guofan's three criteria for a person's success, Mao's broad and profound knowledge of things ancient and modern,Mao's outstanding politics competence of volunteering to be the first and worrying about the future of the whole world,Mao's rich life experience,believing that even getting familiarity with worldly things was worth studying,and Mao's work style,performing work carefully and pragmatically.
Chapter Five deals with the discipline of willpower in Mao's lofty personality in his early years—worship of military and physical exercise.This chapter covers sections concerning topics as the tradition of Hunan army:worshipping military force and hardworking,Mao's perseverance in encountering frustration and trouble,Mao's belief in well building his body by taking part in physical exercise actively.
Chapter Six demonstrates the breakthrough of Mao's lofty personality in his early years by seeking "ism"(communism). This chapter covers sections concerning such topics as Mao' s making friends as broad as possible,Mao's disciplining of willpower,Mao's making modifications in his life direction,Mao's active participation in social practice for increasing social awareness and abilities to fight against enemies,and Mao's constant exploration of truth and pursuit of "ism"(communism).
引文
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[1]米华.新民与救国——早年毛泽东国民性改造思想研究[M].长沙:湖南人民出版社,2008:6.
[2]该书的最早形式是1953年《中国青年》上连载的《毛泽东同志的初期革命活动》,1957年修订后已同名著作的形式出版。“文革”后再次修订,并易名为《毛泽东的早期革命活动》于1980年出版。后来又作第二次重大修订,于1992年以《早年毛泽东》为书名出版。
[1]周一平.毛泽东生平研究史[M].北京:中共党史出版社,2006:280.
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[1]对人格统一体的解释可参见全国十二所重点师范大学联合编写的:心理学基础[M].北京:高等教育出版社,2002:168.
[1]李锐.早年毛泽东(三版前记)[M].沈阳:辽宁人民出版社,1993:7.
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[1]马克思恩格斯全集(第42卷)[M].北京:人民出版社,1985:122-123.
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[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:484.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:481.
[3]陈增敏,刘海晏.湘鄂旅行见闻[J].地学杂志,1933(2):.
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[1]引自康咏秋,谭长富.湖湘学派与湘潭[M].长沙:湖南大学出版社,2006:87.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:14.
[1]毛泽东自述[M].北京:人民出版社,1996:33.
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[1]“八本”是指“读古书以训诂为本,作诗文以声调为本,养亲以得欢心为本,养生以少恼为本,立身以不妄言为本,治家以不晏起为本,居官以不要钱为本,行军以不扰民为本。”参见曾国藩家书[M].北京:中华工商联合出版社,2007:236-237.
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[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:59.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:59.
[3]毛泽东早期文稿[M].长沙:湖南出版社,1995:85.
[4]毛泽东早期文稿[M].长沙:湖南出版社,1995:85.
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[4]参见肖前主编的《马克思主义哲学原理》(上册)中“人是进行自我创造性的主体存在”的相关论述。肖前主编.马克思主义哲学原理(上册)[M].北京:中国人民大学出版社,1994:288.
[1]参见朱汉民.宋明理学通论[M].长沙:湖南教育出版社,2000:105.
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[4]胡宏集·释疑孟[M].北京:中华书局,1987:13.
[1]参见胡宏集·知言·疑义[M].北京:中华书局,1987:330.
[2]参见胡宏集·知言·疑义[M].北京:中华书局,1987:330.
[3]王夫之.宋论[M].北京:中华书局,1987:132.
[4]王夫之.读四书大全说(卷十)[M].
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[2]转引自毛泽东早期文稿[M].长沙:湖南出版社,1995:589.
[3]魏源集[M].北京:中华书局,1976:16.
[1]魏源集[M].北京:中华书局,1976:65.
[2]曾国藩家书[M].北京:中华工商联合出版社,2007:20.
[3]杨昌济文集[M].长沙:湖南教育出版社,1983:28.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:586.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:589.
[3]毛泽东早期文稿[M].长沙:湖南出版社,1995:14.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:16.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:24.
[3]毛泽东早期文稿[M].长沙:湖南出版社,1995:25.
[4]毛泽东早期文稿[M].长沙:湖南出版社,1995:87.
[5]毛泽东早期文稿[M].长沙:湖南出版社,1995:88.
[6]毛泽东早期文稿[M].长沙:湖南出版社,1995:88.
[7]毛泽东早期文稿[M].长沙:湖南出版社,1995:89.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:183.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:218.
[3]毛泽东早期文稿[M].长沙:湖南出版社,1995:218.
[4]毛泽东早期文稿[M].长沙:湖南出版社,1995:183.
[5]毛泽东早期文稿[M].长沙:湖南出版社,1995:86.
[6]毛泽东早期文稿[M].长沙:湖南出版社,1995:86.
[7]毛泽东早期文稿[M].长沙:湖南出版社,1995:85.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:86.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:85.
[3]毛泽东早期文稿[M].长沙:湖南出版社,1995:85.
[4]毛泽东早期文稿[M].长沙:湖南出版社,1995:85.
[5]毛泽东早期文稿[M].长沙:湖南出版社,1995:87.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:147-148.
[1]毛泽东自述[M].北京:人民出版社,1996:33.
[2]戴木才.毛泽东人格[M].南昌:江西人民出版社,2001:194-195.
[3]毛泽东早期文稿[M].长沙:湖南出版社,1995:151.
[1]参见戴木才.毛泽东人格[M].南昌:江西人民出版社,2001:192-203.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:590.
[3]毛泽东早期文稿[M].长沙:湖南出版社,1995:590.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:203.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:147.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:246-247.
[3]毛泽东早期文稿[M].长沙:湖南出版社,1995:228.
[4]毛泽东早期文稿[M].长沙:湖南出版社,1995:248.
[5]毛泽东早期文稿[M].长沙:湖南出版社,1995-590.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:141-142.
[1]高菊村,唐振南.青年毛泽东[M].北京:中共党史资料出版社,1990:57.
[2]孟昭兰主编.普通心理学[M].北京:北京大学出版社,1994:472.
[1]梁启超选集[M].上海:上海人民出版社,1984:708.
[2]杨昌济.达化斋日记[M].长沙:湖南人民出版社,1981:79.
[1]杨昌济.达化斋日记[M].长沙:湖南人民出版社,1981:81.
[2]杨昌济.达化斋日记[M].长沙:湖南人民出版社,1981:84.
[3]毛泽东早期文稿[M].长沙:湖南出版社,1995:85.
[4]毛泽东早期文稿[M].长沙:湖南出版社,1995:593.
[5]毛泽东早期文稿[M].长沙:湖南出版社,1995:25.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:592.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:591.
[1]毛泽东自述[M].北京:人民出版社,1996:18.
[2]毛泽东自述[M].北京:人民出版社,1996:19.
[3]毛泽东自述[M].北京:人民出版社,1996:22.
[4]汪澍白.传统下的毛泽东[M].北京:中国青年出版社,1996:4.
[5]参见高菊村,唐振南等.青年毛泽东[M].北京:中共中央党史资料出版社,1990:26.
[6]参见胡长水,李瑗.毛泽东之路——横空出世[M].北京:中国青年出版社,1993:68-69.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:24.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:84.
[1]转引自高菊村,唐振南等.青年毛泽东[M].北京:中共中央党史资料出版社,1990:23.
[2]参见高菊村、唐振南等.青年毛泽东[M].北京.中共中央党史资料出版社.1990:57-58.
[3]毛泽东早期文稿[M].长沙:湖南出版社.1995:338.
[4]毛泽东早期文稿[M].长沙:湖南出版社.1995:394.
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[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:338.
[3]毛泽东早期文稿[M].长沙:湖南出版社,1995:578.
[4]毛泽东自述[M].北京:人民出版社,1996:35.
[1]转引自高菊村,唐振南等.青年毛泽东[M].北京:中共中央党史资料出版社,1990:24.
[2]毛泽东自述[M].北京:人民出版社,1996:31.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:587.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:21.
[3]毛泽东早期文稿[M].长沙:湖南出版社,1995:22.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:581.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:581.
[3]毛泽东早期文稿[M].长沙:湖南出版社,1995:19.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:454.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:452.
[3]毛泽东早期文稿[M].长沙:湖南出版社,1995:456.
[4]毛泽东早期文稿[M].长沙:湖南出版社,1995:453.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:14.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:14.
[3]参见毛泽东早期文稿[M].长沙:湖南出版社,1995:568页注解[3]。
[4]毛泽东早期文稿[M].长沙:湖南出版社,1995:566.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:600.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:601.
[3]毛泽东早期文稿[M].长沙:湖南出版社,1995:601.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:96-108.
[1]陈跃龙主编.四书五经[M].西安:陕西旅游出版社,2008:97.
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[3]杨昌济.达化斋日记[M].长沙:湖南人民出版社,1981:102.
[4]杨昌济.达化斋日记[M].长沙:湖南人民出版社,1981:159.
[1]杨昌济文集[M].长沙:湖南教育出版社,1983:234.
[2]杨昌济文集[M].长沙:湖南教育出版社,1983:238.
[3]毛泽东早期文稿[M].长沙:湖南出版社,1995:481.
[4]毛泽东早期文稿[M].长沙:湖南出版社,1995:481.
[5]毛泽东早期文稿[M].长沙:湖南出版社,1995:481.
[1]杨昌济文集[M].长沙:湖南教育出版社,1983:69.
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[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:71.
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[4]毛泽东早期文稿[M].长沙:湖南出版社,1995:23.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:65.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:68.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:71.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:71.
[3]毛泽东早期文稿[M].长沙:湖南出版社,1995:71.
[4]毛泽东早期文稿[M].长沙:湖南出版社,1995:71.
[1]毛泽东早期文稿[M].长沙:湖南出版社,1995:70.
[2]毛泽东早期文稿[M].长沙:湖南出版社,1995:60.
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