中国清朝末年西潮涌动，科举制废除以后，知识分子面临着“三千年未有之大变局”，他们不断寻求新的身份认同，民间文化成为取代传统文化的方案之一。“民间”这个长期存在于中国传统中的范畴得到了新阐释，在学术领域孕育了中国民俗学学科，“知识分子与民间”继“官民”对举的逻辑之后，成为一对新的关系命题，其张力一直延续至今。 　　　“五四”一代中，与其他学院知识分子相比，顾颉刚最大的特点就是与民间形成了紧密联系，这体现在他的求学生涯、学术研究、学术运动、社会运动与政治活动当中。本文即以此五阶段中顾颉刚与民间相关的活动为考察对象，关注其有关民间的学与思，言和行，来探讨中国民俗学者“到民间去”的道路，揭示他们的民间情结，并期望给今天的中国民俗学定位与取向带来启示。 　　　本文首置绪论，尾置结论，正文共五章。 　　　“绪论”阐释本文的选题意义，梳理相关研究的学术史，介绍研究采用的方法，阐释研究材料的来源与使用方式、并界定相关术语。 第一章“呈现民间：作为知识分子思想资源的民间”，结合从晚清到民国的社会历史变迁与顾颉刚的个人经历，指出当时旧秩序崩塌而新秩序未立，知识分子们被解放出来的同时也无所适从，这才促使他们中的一部分走向民间。民间一旦得到呈现，知识分子便在理性的驱策下将民间纳入认识范畴，民间成为寻找民族出路、重新确认自身主体地位的重要思想资源。本章将新一代知识分子呈现民间的特征归结为采取理性的、科学的态度，旨在求真。并指出，他们的“理性”方法背后的推动力共有两端，一是有明确的社会建设指向——建设一个“学术社会”，二是在这个过程中重新确定知识分子的精英地位。 　　　第二章“研究民间：民学就是国学 ”聚焦于顾颉刚的早期民俗学研究，从歌谣研究、孟姜女故事研究和妙峰山考察三个方面描述顾颉刚由学问兴趣而探索民间、由民间文化进而认识民众、礼赞民众的过程。顾颉刚尽管不以民俗学家自居，但民间和民俗学确是他重建古史和中国的思想根基，正因为在其思想和学术中，民间和民俗学被置于一个宏大的思想框架中，高瞻远瞩，他才能无论对古史学、民族主义，还是对民俗学，都做出超乎同辈的学术贡献。通过描述和分析，本章证明：民间文学和民间文化的考察研究重构了民众的历史，内在地提高了民间文化的创造者——民众的地位，在将民学转换为国学令其正大光明地步入学术殿堂的同时，知识分子认为自己完成了自我启蒙，希望将启蒙成果输出给民众，进而襄助社会运动。 第三章“设计民间：自居为民众”以顾颉刚参加的三个学术组织为背景集中分析了他提出的“知识分子就是民众”的口号。本章认为中国民俗学者想将自己“脱离士大夫阶级而归入工人阶级”，并不是对民众带有强烈的认同感和归宿感，而是希望通过启蒙运动来建成一个没有特权阶层的人人皆民的现代学术社会。同时到民众中去也带来了某种新鲜的力量感，对边缘知识分子很有吸引力。 第四章“走入民间：谁是国家重心——知识阶级还是民众”是对顾颉刚从事的和民众相连的通俗化社会运动的研究。本章指出“九一八”事变之后，建设民众历史的任务让位于建设现代国民，知识分子作为教育家和鼓动家走入民众，希望将启蒙与救亡毕其功为一役。正因为民众在救亡事业中成为重心，才更需要民之精粹的知识分子尽唤醒之责任。顾颉刚的民众读物运动具有寻找代理人进入民间、正视民众的学习方式以及尊重民众原有文化等特点，这就在梁漱溟、晏阳初等领导的民众教育运动之外，探索出了知识分子走向民间的另外一条道路。 第五章“背对民间：努力抗拒边缘化”以顾颉刚“中华民族是一个”的政治口号和献鼎事件为考察对象，分析知识分子对民间的疏离。本章认为，卢沟桥事变之后反封建的民主诉求让位于反殖民的民族诉求，文化本土主义的复兴及民族认同感的迫切需要挑战着“五四”反传统主义，政治集体主义挑战着“五四”自由主义，知识分子潜意识中根深蒂固的民族主义诉求被唤醒，民族主义也成为政治动员的有力工具。顾颉刚的民族主义是清醒的、基于现代民族国家理念的，不可与狂热的民族主义同日而语，他的民族概念吸取了民众思维方式的特点，取得了很好的传播效果。通过对民族主义的体认和宣传，顾颉刚进行的民众运动汇入到了政治运动的体系，他改变甚至放弃了早期的主张，其反抗边缘化的努力恰恰证明了知识分子边缘化的命运。而这种结局部分是由于意识形态一元化的思维结构下以等级制作为启蒙实施路径带来的。 　　　通过全文的论述，本研究得出以下三个观点： 　　　1、中国民俗学者“到民间去”是知识分子参与现代民族国家建设的产物，民间成为他们批判传统、建造全民平等的学术社会的思想资源，也是他们要启蒙和改造的对象，并希望籍此重新成为社会重心。 　　　2、中国民俗学者在“到民间去”的过程中对民间民众多了同情和体认，但绝不是奉民众为圭臬。而是为了先顺从民众，取得民众的信服，再让民众听自己的话。 3、到民间去，是中国知识分子在自己熟悉的礼俗传统之上吸收了西方的民主自由科学思潮后走出的一条道路。反思这条道路中知识分子的失败，其一厢情愿式的以理论理性来再造民众的启蒙方式是重要原因之一。作为旗帜鲜明以民间、民众为旗号的中国民俗学，应坚持学术进入生活、与民众对话的站位，在与民众对话中重建良好的沟通渠道，在互为主体、既保持自信又尊重民众的基础上继续追求建设美好社会的理想。

The west tide was surging in the late Qing Dynasty in China, after the abolition of the imperial examination system, intellectuals faced the "big change that has not existed for three thousand years ", they constantly seek new identities, rely on the folk to establish their new roles, and folk culture has become a substitute for traditional culture. The category of "folk", which has existed for a long time in the Chinese tradition, has been newly explained. In the academic field, the discipline of Chinese folklore has been nurtured. "Intellectuals and the folk" have become a new relationship after the logic of "officials and people", its tension has continued to today. 　　　In the "May 4th" generation, compared with other college intellectuals, Gu Jiegang's greatest feature is the close relationship with the people, which is reflected in his study career, academic research, academic movements, social movements and political activities. This article takes Gu Qigang's folklore activities in this five-stage period as the object of investigation , pays attention to his studies and thoughts, words and deeds about the folk, and explores the imagination and actions of Chinese folklorists' "going to the people" and reveals their folk complexes. Hoping to bring inspiration to the positioning and orientation of Chinese folklore today. 　　　This article sets the introduction at the beginning, and the conclusion at the end. There are five chapters in the body. 　　　The "Introduction" explains the the meaning of the topic, sorts out the academic history of the relevant research, introduces the methods used in the research, explains the source and use of the research materials, and defines related terms. 　　　The first chapter, "presenting the people: folk is the intellectual resource of intellectuals", combines the social history changes from the late Qing Dynasty to the Republic of China and Gu Jiegang's personal experience, and discusses the reasons why he identifies the people and generates his own folk position. Furthermore, it is pointed out that once the people are presented, the intellectuals will incorporate the people into their own cognitive categories under the rational drive, and it becomes an important ideological resource for finding the way for the nation and reconfirming their own subject status. This chapter attributes the characteristics of the new generation of intellectuals presents the people to the rational and scientific attitude, and points out that their "rationality" is reflected in two aspects. First, there is a clear social construction direction - building an academic society, and second, in this process, the elite status of intellectuals is redefined. 　　　The second chapter, "Study on the Folk: Folk Studies is Chinese Studies" focuses on Gu Yugang's early folklore study. From the perspectives of song research, Meng Jiangnv story research and Miaofengshan study, Gu Jiegang explores folks from the interest of learning, learnsand eulogizes folks from folk culture. Through description and analysis, this chapter proves that the study of folk literature and folk culture reconstructs the history of the people, and internally enhances the status of the creator of folk culture ---- the folk, and transforms the people's studies into national studies to make them entering the academic halfairly and brightly. then the intellectuals believed that they had completed their self-enlightenment and hoped to export the results of the enlightenment to the people to help the social movement. 　　　The third chapter "Designing the Folk: Self-residence for the Folk" focuses on the slogan "Intellectuals are the folk" in the context of the three academic organizations that Gu Jiegang participated in. This chapter believes that Chinese folklorists want to separate themselves from the literati class into the working class,not because they have a strong sense of identity of belonging to the folk, but because they hope to build an unprivileged class through the Enlightenment----the modern academic society, meanwhile reaching the people brings a certain sense of power, which is very attractive to marginal intellectuals. 　　　The fourth chapter, "Going into the People: Who is the National Center of Gravity - The Intellectual Class or the People" is a study of the popular social movement that Gu Jiegang engaged in. This chapter points out that after the "September 18th" Incident, the task of building the history of the people gave way to the construction of modern nationals. Intellectuals walked into the people as educators and agitators, hoping to complete the enlightenment and salvation at once. It is precisely because the people have become the center of gravity in the procedure of saving the nation that it is even more necessary for the intellectuals to awaken them. Gu Jiegang's popular reading movement has the characteristics of finding agents to enter the private sector, facing the people's learning style and respecting the original culture of the people. His actions explored another road about how do intellectuals go to the people beside the popular education movement led by Liang Shuming and Yan Yangchu. 　　　The fifth chapter "back to the people: efforts to resist marginalization" takes Gu Jiegang's "Chinese nation is one" political slogan and the event of dedicating tripod to analyze the alienation of intellectuals from the people. This chapter believes that the anti-feudal democratic appeals after the Lugouqiao Incident gave way to the anti-colonial national appeal, and nationalism became a powerful tool for political mobilization. Gu Jiegang's national concept draws on the characteristics of the people's way of thinking and has achieved good communication results. Through the recognition and propaganda of nationalism, the popular movement of Gu Yugang has merged into the political movement system, and its efforts to resist marginalization just prove the fate of intellectuals' marginalization. This kind of ending is partly due to the thinking structure of unified ideology and take the hierarchy as the enlightenment implementation path. 　　　Through the discussion of the full text, this study draws the following three points: 1. Chinese folklorists "going to the people" are the products of intellectuals participating in the construction of a modern nation-state. The folk have become their ideological resources to criticize tradition and help them build an academic society that is equal for all. It is also the object of their enlightenment and transformation. They hope to use this action to become the center of society again. 　　　2. Chinese folklorists have more sympathy and recognition for the folk in the process of “going to the people”, but they are not based on the people. They obey the people in order to gain the conviction of the people so that the people can listen to their own words. 　　　3. Rethinking the failure of intellectuals, one of the important reasons is that they choose to enlighten the people with theoretical rationality. Chinese folklore is under the banner of the people and the folk, it should rebuild good communication channels in dialogue with the people, continue to pursue the ideal of building a beautiful society on the basis of mutual subject, and both confidence and respect for the people.