本文以賀麟與蔣介石間的關係為主軸，探討蔣介石與知識分子間的交往並試圖了解此類交往關係如何影響知識分子面對1949 年離開或留居 大陸，的抉擇，以及1950 年代中共的思想改造。賀麟以研究斯賓諾莎與黑格爾的思想、翻譯西方著作、會通中西哲學著名，也是現代新儒家的代表人物之一。在抗戰時期，他與林同濟、雷海宗同屬「戰國策派」，又加入張其昀、錢穆等人所籌辦的「思想與時代雜誌社」，在理念上與宣傳上大力支持蔣介石的「力行哲學」與政治統治。蔣介石與賀麟的結合是政治與文化民族主義的結合。賀麟左批唯物辯證法與共產主義、右批胡適的實驗主義與自由主義，並從哲學史的角度肯定蔣介石與孫中山的繼承關係，是他為蔣所欣賞、重用的主要原因。然而，較令人費解的是1949 年國府遷台之時，他選擇了留在大陸，之後接受中共的思想改造，徹底推翻昔日對蔣的尊崇，改為歌頌毛澤東思想，甚至還以八十高齡加入中國共產黨。從賀麟1945 年所出版的《當代中國哲學》，到1986 年將之改寫為《五十年來的中國哲學》，反映出他一生從「擁蔣」到「擁毛」的思想變遷。賀麟的個案顯示蔣介石與中共政權對知識分子所採取的不同策略，也凸顯出二十世紀中國知識分子所面臨的困境。

This article focuses on the relationship between He Lin and Chiang Kai-shek (Jiang Jieshi) to investigate Chiang’s attitude toward Chinese intellectuals and its influence on their choice whether to stay in the Mainland in 1949, as well as their fate in the Communist thought reform movements of the 1950s. He Lin was noted for his scholarship on Spinoza and Hegel, translations of Western philosophical works into Chinese, and promotion of New Confucian philosophy in the 1930s and 1940s. During the Sino-Japanese War, supporting Chiang’s rule and his philosophy of practice, He Lin belonged to “The Warring States School” and “The School of Thought and Times Magazine” along with such scholars as Lin Tongji, Lei Haizong, Zhang Qiyun, and Qian Mu. The relationship between He and Chiang was based on political and cultural nationalism. He Lin advocated the philosophy of loyalty and criticized both communism and liberalism, and thus was highly praised by Chiang. What is intriguing in He’s life is that in 1949 he decided to stay in the Mainland instead of going to Taiwan with Chiang. He was then subject to thorough thought reform by the Chinese Communists and joined the party at the age of 80. This intellectual change is clearly reflected in the two different editions of his book entitled Contemporary Chinese Philosophy—in the 1945 edition he praised Chiang while in the 1986 edition he criticized Chiang and praised Mao. The case of He Lin indicates the different strategies taken toward intellectuals by Chiang and Mao Zedong and vividly reveals the predicament of Chinese intellectuals in the twentieth century.