作为一种激进思想，无政府主义在清末民初传入中国，在五四时期逐渐形成一股具有影响力的社会思潮。在无政府主义影响下，五四时期一批知识分子成立无政府主义团体，发行出版物，促进思想的传播与相关社会实践的形成。关于五四时期无政府主义研究，前人已有不少积累，但多注重观念本身的讨论。本文以“运动”为题，意图以无政府主义者为中心，展现在不同世代无政府主义者的运动下，无政府主义如何由政治思想转变为社会思潮的过程，进而将思想的传播机制、演变方式等问题与具体社会历史情境结合起来纳入考量。

从晚清到五四时期，中国共形成了三代无政府主义者。第一代无政府主义者兴起于清末革命运动遭受挫折时期，其思想与活动对后人多有影响。刘师培以历史传统为依据，提出平民革命、世界革命，李石曾、吴稚晖等《新世纪》派则整合进化、科学、革命、道德诸概念，从科学主义的角度提倡革命进化论与“以教育为革命”说。他们在一些论述上并没有完全摆脱传统思想的痕迹，经常以文化传承和道德重建为己任。民国建立以后，由于政治局面崩坏，社会道德失序，无政府主义进一步地传播。第二代无政府主义者师复以反国家主义和反资本主义为核心，在理论上更加接近西方的古典无政府主义思想。师复提倡平民革命、工团革命和工人教育，他的道德主义使得他十分强调理论与行动的纯粹性，其政治观、组织观与行动纲领被五四时期的无政府主义者所继承。

五四时期的无政府主义运动随着新文化运动发展而展开。其宣传主力最初是身为学生、教师和报人的第二代无政府主义者。1917年，吴稚晖、李石曾、黄凌霜、区声白等两代无政府主义者齐聚北京大学。新文化运动前期，北大的第二代无政府主义者与《新青年》同人多有交往，凭借思想文化上的共识在《新青年》等刊物上形成合作。然而随着新文化运动的深入展开路线分歧日益显露。在北方无政府主义运动受到打压的情况下，梁冰弦、刘石心等第二代无政府主义者游走于上海、闽粤、南洋等地，通过书局、报社、教育局等机构宣传劳动主义与无政府工团主义。相较而言，北方的第二代无政府主义者倾向于理论探讨，而南方的第二代无政府主义者则侧重于底层宣传，发展教育。在1919年至1920年期间，第二代无政府主义者曾在漳州进行过短暂的社会文化运动，但是由于过于理想、缺乏统筹，最终以闹剧而告终。

五四运动的爆发促进了无政府主义更为广泛地在各地传播，第三代无政府主义者群体逐渐形成。五四运动以后随着平民主义、世界主义等思潮的兴起，社会的文化氛围发生变化。在公开出版物上出现了一些关于无政府主义的思想源流、理论特征的讨论。地下出版物的流通也推动了无政府主义的发展，如在四川地区《告青年》《夜未央》等小册子就颇受欢迎。五四时期无政府主义在地方上的传播，部分因强调个性解放和社会自治而受到欢迎，部分则是因为鼓吹社会革命和自我牺牲而受到青年关注。如浙江、湖南等地沈仲九以创造进化论为核心，提出了一套涉及人格养成与社会自治的新社会观。五四时期无政府主义运动具有跨国性的特征。在东京，留日学生谢晋青等人也在与日本的无政府主义者互动中批判日本的政治，对日本工人运动报以同情。在当时日本无政府主义对中国亦有影响。

五四运动以后，随着马克思主义的传播，无政府主义运动由盛转衰，逐渐分化瓦解。分化瓦解的原因与俄国布尔什维克、中国马克思主义者、国外无政府主义者等力量的影响有关。1920年代初，由于主客观需要，无政府主义者先与俄国布尔什维克、马克思主义者进行了合作，但由于拒绝集中组织领导，很快合作破裂。在与马克思主义者的论战中，区声白聚焦“自由”和“法律”与陈独秀展开辩论，划清了彼此的理论界限。在法国，在与国外无政府主义者的影响下，旅法的无政府主义者全面倒向反对布尔什维克、反无产阶级专政，与旅法的马克思主义者产生论战，在这场论战中，无政府主义者充分暴露了自己的理论缺陷与不足。到了1920年代中期，面对国民革命逐渐兴起的局面，无政府主义者试图召开全国大会，但并无结果。他们反对参与革命联合战线，最终陷于政治孤立。其结果导致无政府主义越来越被证明是一种空想，无政府主义运动逐渐没落。

本文立足于无政府主义者的言说与行动及其与新文化运动的互动关系，深入地考察了五四时期无政府主义的实际影响。本研究认为，五四时期无政府主义运动使清末民初社会对政治道德失序所引发的社会焦虑、一战和十月革命的影响等诸多因素共同塑造而成的结果。在新文化运动中，无政府主义的相关活动主要由一些青年师生、报人推动而形成广泛的社会影响。在运动中，无政府主义者的思想具有反国家主义、道德主义和科学主义等特征。道德主义的思想倾向为他们的社会改造方案提供了感召力，然而过分追求道德理想和反国家主义倾向又使得他们常脱离实际语境思考问题，难以与实际政治行动接榫，最终被救亡图存的革命运动所抛弃。

As one of radical thoughts, anarchism was introduced to China from 1900s, and gradually formed an influential social trend of thought during the May Fourth period. Under the influence of anarchism during the May Fourth Movement, intellectuals established anarchist groups and issued publications. Their actions further promoted the spread of anarchism. Regarding the research on anarchism during the May Fourth period, predecessors have accumulated a lot, but most of them focused on the discussion of the concept itself. This article takes ‘Movement’ as its title, with the intention of centering on anarchists and showing how anarchism transformed from ‘thought’ to ‘trend’ under the movements of anarchists.

This article restores the thoughts and activities of anarchists during the May Fourth period through a large number of newspapers, memoirs, and foreign language archives, and discusses the relationship between anarchism, the New Culture Movement, the May Fourth Movement, and the Chinese Revolution from the perspectives of cultural history and social history.

From the late Qing Dynasty to the May Fourth period, three generations of anarchists were formed in China. The first generation of anarchists emerged in the late Qing Dynasty when the revolutionary movement suffered setbacks, and their thoughts and activities had a great influence on future generations. Liu Shipei proposed civilian revolution and world revolution based on historical tradition. Li Shizeng, Wu Zhihui and other ‘New Century’ factions integrated the concepts of evolution, science, revolution, and morality, and advocated the theory of revolutionary evolution and ‘education as revolution’ from the perspective of scientism. explain. They have not completely gotten rid of the traces of traditional thought in some discussions, and often regard cultural inheritance and moral reconstruction as their own responsibility. After the founding of the Republic of China, due to the collapse of the political situation and social moral disorder, anarchism spread further. The second generation of anarchists focused on anti-statism and anti-capitalism, and was theoretically closer to Western classical anarchist thought. Shifu advocated civilian revolution, trade union revolution and workers' education. His moralism made him emphasize the purity of theory and action. His political thoughts were inherited by the anarchists of the May Fourth period.

The anarchist movement during the May Fourth Movement began with the development of the New Culture Movement. The main force of its propaganda was initially second-generation anarchists who were students, teachers and journalists. In 1917, two generations of anarchists including Wu Zhihui, Li Shizeng, Huang Lingshuang, and Ou Shengbai gathered at Peking University. In the early days of the New Culture Movement, the second-generation anarchists at Peking University had many contacts with colleagues in New Youth, and based on their ideological and cultural consensus, they formed cooperation in publications such as New Youth. However, as the New Culture Movement deepened, differences in line became increasingly apparent. When the anarchist movement in the north was suppressed, second-generation anarchists such as Liang Bingxian and Liu Shixin traveled to Shanghai, Fujian, Canton, Nanyang and other places, promoting laborism and anarchy through bookstores, newspapers, education bureaus and other institutions. In comparison, the second-generation anarchists in the north tended to engage in theoretical discussions, while the second-generation anarchists in the south focused on grassroots propaganda and the development of education.

The outbreak of the May Fourth Movement promoted the spread of anarchism more widely throughout the country, and the third generation of anarchist groups gradually formed. After the May Fourth Movement, with the rise of populism, cosmopolitanism and other ideological trends, the cultural atmosphere of society changed. There have been some discussions in public publications about the ideological origins and theoretical characteristics of anarchism. The circulation of underground publications also promoted the development of anarchism. For example, pamphlets such as‘Appeal to the Youth’and‘On the eve’were quite popular in Sichuan. The spread of anarchism in local areas during the May Fourth Movement was partly welcomed because it emphasized individual liberation and social autonomy, and partly attracted the attention of young people because it advocated social revolution and self-sacrifice. For example, Shen Zhongjiu in Zhejiang, Hunan and other places took the theory of creative evolution as the core and proposed a new social outlook involving personality development and social autonomy. The anarchist movement during the May Fourth Movement had transnational characteristics. In Tokyo, Xie Jinqing, a student studying in Japan, and others also criticized Japanese politics while interacting with Japanese anarchists and expressed sympathy for the Japanese labor movement. At that time, Japanese anarchism also had influence on Chinese anarchists.

After the May Fourth Movement, the anarchist movement turned to decline, gradually dividing and disintegrating. The reason for the division and collapse is related to the influence of Russian Bolsheviks, Chinese Marxists, foreign anarchists and other forces. In the early 1920s, due to subjective and objective needs, anarchists first cooperated with Russian Bolsheviks and Marxists. However, due to their refusal to centralized organizational leadership, the cooperation soon broke down. In the debate with Marxists, Ou Shengbai focused on ‘freedom’ and ‘law’ to debate with Chen Duxiu. In France, under the influence of foreign anarchists, the anarchists in France turned against the Bolsheviks and the dictatorship of the proletariat, and started a debate with the Marxists in France. In this debate, anarchists ists have fully exposed their own theoretical flaws and shortcomings. In the mid-1920s, anarchists tried to convene a national conference, but they opposed participation in the revolutionary united front and ended up in political isolation.

This article is based on the speech and action of anarchism and its interactive relationship with the New Culture Movement, and conducts an in-depth examination of the actual impact of anarchism during the May Fourth period. This study believes that the anarchist movement during the May Fourth period was the result of many factors such as the social anxiety caused by political and moral disorder in the late Qing Dynasty and the early Republic of China, the impact of World War I and the Russian Revolution. Anarchists' ideas were characterized by anti-statism, moralism, and scientism. Moralism provides inspiration for their social transformation plan. However, the excessive pursuit of moral ideals and anti-statism make them rather than utopian. In the end, they are defeated and abandoned by the revolution movement.