CAJ | 학술논문

东方文化派与学衡派分别服膺生命哲学与新人文主义，代表了反省现代性的两种视角，同中有异。其同，包括反对“科学万能”论、肯定宗教的价值、倡言“合理的人生观”和主张中西文化融合等。其异，则包括对新文化运动的态度有认同、参与和公开立异之分；于“合理的人生观”的具体内涵，存在强调个性发展、本能发舒与强调“以理制欲”的深刻分歧；于中西文化融合，又有着眼于东西文化之别与突出人类共同的人文主义精神之不同。20世纪初年国人追求现代性与反省现代性并存，正构成了新文化运动的内在张力。其同进一步扩大了反省现代性思潮的整体声势与影响，其异同样形成了某种张力，从而使整个“新文化运动的内在张力”获致深化。
동방문화파여학형파분별복응생명철학여신인문주의，대표료반성현대성적량충시각，동중유이。기동，포괄반대“과학만능”론、긍정종교적개치、창언“합리적인생관”화주장중서문화융합등。기이，칙포괄대신문화운동적태도유인동、삼여화공개립이지분；우“합리적인생관”적구체내함，존재강조개성발전、본능발서여강조“이리제욕”적심각분기；우중서문화융합，우유착안우동서문화지별여돌출인류공동적인문주의정신지불동。20세기초년국인추구현대성여반성현대성병존，정구성료신문화운동적내재장력。기동진일보확대료반성현대성사조적정체성세여영향，기이동양형성료모충장력，종이사정개“신문화운동적내재장력”획치심화。
The Eastern Cultural School and the Xueheng School （the latter named after a journal with the same name） during the early decades of the 20th century China, which, respectively, believe in the Life Philosophy of Bergson and the New Humanism of Babbitt, represent two perspectives that reflect on modernity. They share something but have their own differences. Regarding their similarity, both object to the idea of ＂science omnipotence＂, acknowledge the value of religion, and advocate the ＂fair outlook on life＂ and convergence of the Western and Eastern cultures. As for the difference, the focus lies in their attitudes towards the New Cultural Movement： they share some points but also differ on some other points. For example, for the practical meaning of the view of ＂fair outlook of life＂, one follows the principle of personality development and the other holds ＂reasonable control of desire＂ and for the Eastern and Western cultural convergence, one discriminates the gap between the Eastern and Western cultures but the other highlights the shared humanistic spirit of all human beings. The similarity they share enhanced the whole influence of the modernity trends and their difference formed a kind of tension, which hence deepened the whole internal tension of the New Cultural Movement. Yet they both pursuit and reflect on modernity.