【作者】 王光；

【导师】 孙晓春；

【作者基本信息】 吉林大学 ， 政治学理论， 2012， 博士

【摘要】 自19世纪中叶以来，随着欧美世界近代化进程的加快，中华文明也无可避免地被纳入其中。中国旧有的经济生产方式、政治制度安排、思想文化传统、社会结构体系等各个方面，都在这一过程里持续不断地遭到冲击。与此同时，近代文明的传入也造就了20世纪上半叶中国的思想解放运动，形成各式各样的理论学说，一时蔚为壮观。在新旧文化碰撞中，一些人开始思索如何保守固有文化，如何接纳异质文化以及如何调和二者并使之共同推动社会发展。当然，这种思考绝不只停留在抽象的逻辑推理层面，而是在不断寻求解决中国现实问题方案的过程中逐渐丰富发展起来。本文以梁漱溟等现代新儒学思想家的民主思想作为研究对象，深入剖析现代新儒学思想中的政治学说，尽可能对它做出合理的解释，或许能够为中国政治文明的稳步前进提供某些理论借鉴。从梳理梁漱溟的生活经历与学术经历入手，首先勾勒出他思考民主问题的大致思路及其原因；其次重点评析梁漱溟民主思想的内涵、特征及其实现路径；复次讨论他的民主思想对现代新儒学思潮的主要贡献，着重辨析其他几位新儒家对民主的认知以及对梁漱溟民主思想的发展，总结该思潮对民主、政治制度发展、政治思想启蒙等一系列重大问题的基本观点和倾向；最后，从现代新儒学思潮整体出发，对其理论价值、特征及局限等问题做出综合分析判断。总之，通过这样的论证过程，最终要解决本论题针对的核心问题，即尝试性地回答中国民主政治发展与民主思想话语表述之间的内在逻辑与相互关联。更多还原

【Abstract】 Since 19th century, the political value system and restructuring of theConfucianism in china has collapsed. However, some intellectuals called“Neo-Confucianism”want to reconstruct the legitimacy of the traditional politics inchina. Liang Shu-ming and his adherents such as Zhang Jun-mai, Mou Zong-san, XuFu-guan and Tang Jun-yi advance the Confucianism, in order to adapt the Chinesemodernization.This thesis is called“A Democratic Theory of Liang Shu-ming and itsDevelopment”. I want to consider Liang’s democratic theory, including theconception, rationale, character of democratic and its influence. My purpose istrying to comment the relationship between Chinese construction of democracy andits theories.Liang Shu-ming is identified as a founder of Neo-Confucianism, which has itsespecial historical environment. Chinese society has deeply transformed from 1895to 1919. The Republic of China overthrows the Qing Dynasty, and constitutes amodern government. In the meantime, the modern theory of politics has afferent inchina. A lot of intellectuals apply themselves to enlighten Chinese people. Theyconsider that“Democracy”and“Science”are the keys to solve Chinese dilemma,and depreciate Chinese traditional culture, especially the Confucianism. But LiangShu-ming indicates that the Confucianism could reform and it could acclimatizeoneself to modern china too. Chinese political innovation must depend on its ownculture. The construction of democracy in china needs Confucianism. In the sametime, the Confucianism should be reform by the modern philosophy and politics.Liang Shu-ming is interesting in democracy when he was a youth. However, heopposes pragmatism, instrumentalism, and identifies with the Lebensphilosophie. He is also a Buddhist, a Confucian. These knowledge construct his ideology andspirit. He considers that there are two issues in china which restrict its democraticdevelopment. Chinese people have little desire to pursue democracy. Chinese societyhas little energy to construct democratic activities.“The democracy is a kind ofspirit.”he said. It needs us to possess independent personality, equality, rationalityand the rules of democracy. These essentials could not be achieved in Chinese urban.So he put his attention to Chinese village. In his opinion, China will be constructedby a new model of democracy: it both accords with Chinese spirit and democraticorder. He wants to build a new social organizations, it advocates truth, regardspublic opinion. The nation respects its people; the people show their obeisance to thenation. Etiquette and custom of Confucianism is the base of our community.Liang Shu-ming’s democratic theory is developed by four Confucians. Theyagree with Liang’s radical view, but modify some details. Zhang Jun-mai’sdemocratic theory is better than Liang’s because of it accommodate Chinese realcircumstances. Mou Zong-san has innovated the conception of rationality, it accordswith modern philosophy. Xu Fu-guan applies himself to investigate intellectualhistory of Confucianism, his conception is much better than Liang’s. Tang Jun-yiwould rather construct a Confucianism utopia than establish an absolute democraticcommunity. Anyway, the Neo-Confucianism’s democratic theory has become animportant theory of Chinese thought system. However, it has own limitations. Theyunderstand wrongly about the concept of democracy and its logic. They mix upmorality and politics; it is a misunderstanding about modern common lives. In spiteof this, the Neo-Confucianism still has an important station in the history of Chinesepolitical thought. At the present time, it has lots of advocators not only in china butalso all over the world.更多还原