安德烈·纪德（Andre Gide，1869年11月22日-1951年2月19日），法国作家。纪德一生著有小说、剧本、论文、散文、日记、书信多种，主要作品有小说《背德者》、《窄门》、《田园交响曲》、《伪币制造者》等，戏剧《康多尔王》、《扫罗》、《俄狄浦斯》，散文诗集《人间食粮》，自传《如果种子不死》，游记《刚果之行》、《乍得归来》等。

 纪德出生于法国巴黎一个富裕的新教家庭，他的童年是在孤独寂寞中度过的。纪德8岁就读于以新教教育为主的阿尔萨斯小学，后来在蒙彼利埃中学和亨利四世中学哲学班学习过，醉心于文学和音乐。20岁时，纪德写出了自传小说《安德烈·瓦尔特手册》，随即开始了自己倾心的文学创作道路。在创作的道路上，纪德先后结识了法国诗人瓦雷里、马拉美、雷尼埃和英国作家王尔德及法国画家阿尔贝·洛朗。1947年，纪德获诺贝尔文学奖。

 纪德一生所接受的思想是杂驳的，混乱的，自相矛盾的。他先后接受了惟美主义，象征主义，自然主义，甚至还多多少少有一点存在主义意识。他极力寻找艺术之美，同时又强调美与道德无关，这显然来自于惟美主义者王尔德和象征主义者马拉美的影响。写作成为了纪德发自内心的根本需要，至少从他一生的艺术追求来看，纪德人生价值的主导倾向还是他早年所接受的惟美主义。同时，纪德的道德观又是一个复杂的综合体，既包括对旧道德的批判，又包括对电气化时代新道德的困惑，因而他才会如此地自相矛盾。事实上，由于母亲的强烈影响，宗教从幼年时代就植根于纪德的内心深处，所以他内心冲突异常激烈，而纪德的许多作品都是对自己内心世界和现实生活的描写。或者说，写作构成了他基本的生活形态。于是纪德就不断写作，不断体验，不断思索，并且根据内心情感和思想变化来进行创作。更为重要的是，纪德深爱着福楼拜，他探索的重要主题就是个体的自然人如何使得天性得到完善和发展，而不是社会人应该具备何种伦理道德。也正由于他对自然人的关注，所以他也就被道德君子们斥责为道德危险分子。或者说，纪德关注的焦点仅仅只是人的道德、人的本性和人的命运，他提出了问题却默然不作解答。有时他也喋喋不休地阐释自己对人的见解，目的却不是为了教化引导读者，而仅仅只是用来透彻地理解自己。他的作品是对人的生存经历的各种可能性的展示，而不是对人作出评价，这种公正客观的艺术姿态也就使得他的小说非常接近于新闻类体裁。

　　André Paul Guillaume Gide (French: [ɑ̃dʁe pɔl ɡijom ʒid]; 22 November 1869 – 19 February 1951) was a French author and winner of the Nobel Prize in Literature (in 1947). Gide's career ranged from its beginnings in the symbolist movement, to the advent of anticolonialism between the two World Wars. The author of more than fifty books, at the time of his death his obituary in The New York Times described him as "France's greatest contemporary man of letters" and "judged the greatest French writer of this century by the literary cognoscenti."[1]
　　
　　Known for his fiction as well as his autobiographical works, Gide exposes to public view the conflict and eventual reconciliation of the two sides of his personality (characterized by a Protestant austerity and a transgressive sexual adventurousness, respectively), which a strict and moralistic education had helped set at odds. Gide's work can be seen as an investigation of freedom and empowerment in the face of moralistic and puritanical constraints, and centers on his continuous effort to achieve intellectual honesty. His self-exploratory texts reflect his search of how to be fully oneself, including owning one's sexual nature, without at the same time betraying one's values. His political activity is shaped by the same ethos, as indicated by his repudiation of communism after his 1936 voyage to the USSR.