【作者】 童舜尧；

【导师】 王先明；

【作者基本信息】 南开大学 ， 中国近现代史， 2013， 博士

【摘要】 所谓政治思想在百度百科中给出的解释是“社会成员在政治思考中所形成的观点、想法和见解的总称,它是人们对社会生活中各种政治活动、政治现象以及隐藏在其后的各种政治关系及其矛盾运动的自觉和系统的反映,是政治文化的一种表现形态”。所以探析杨度的政治思想,是不能脱离他所从事的政治活动与社会实践的。在清末民初的政治舞台上,杨度是个较为活跃的政治人物。无论是革命派还是立宪派,他都是双方要极力拉拢的对象。除却政治身份,他又是一个饱读诗书、学识渊博的知识分子。在从传统绅士向近代知识分子的转型过程中,他通过自身的勤奋、努力,成为了一名宪政专家。他的思想大多是他为社会现实问题的解决,寻找答案的结果。同样,时势的变迁也推动了他思想的不断变化与发展。他的人生虽然走过弯路,但总体上还是一个能把握住时代脉搏发展趋势的人。作为一个学者型的人物,从“帝制祸首”到成为中国共产党的忠诚战士,犹如一个缩影,映衬出的恰恰是当年的仁人志士探索救亡真理的道路,是如此的艰难。杨度的政治思想包含着变与不变的因素。从“变”的因素来说,是指他的思想在不同的时期有着不同的内容。早年作为乡居绅士时,他崇尚的是帝王之学,信奉春秋治世的家国理念以及“达则兼治天下,穷则独善其身”的人生哲学。他第一次留学日本,接受的是资产阶级革命派的政治理论,并亲自参加了革命派的早期反满活动。经过“梁头康足”事件之后,他又转而研究起资产阶级宪政理论,期待能把中国建设成为一个君主立宪的国家。而当洪宪帝制的失败击碎了他的君宪梦之后,他又醉心到佛学理论的研究中。不过,文人的桀骜不驯配以深厚的儒学功底,再加上西学的熏陶与多年的政治实践,决定了他不会去做一个虔诚的佛教徒,一字不漏地听从佛学教义。他总是在用自己的理解与体会去解释佛家经义,创立了“无我法门”,并一再强调“出世即入世”,自己要把佛家天堂搬到现实世界,探索出一条建设理想社会的实践之路。杨度把佛家的清规戒律尽数否定,实际是在走一条改造佛学的道路。而这种改造又和他对未来理想社会的向往紧密联系,他借助佛学的语言十分形象地描述了未来世界的社会状况,即自由、平等、公有制和按劳分配是未来社会的主体形式。这样的认知让他找到了和马克思主义思想相交流的共同点。思想的融通再加上李大钊等共产党人的精神感染,最终使杨度选择了共产主义的政治信仰,坚定了自己的人生方向。所以佛学实际上是杨度寻找救国之路的理论工具,是他政治思想的重要内容之一。没有佛学思想作过渡,研究杨度晚年的历史观(特别是接受马克思主义)就缺乏理论的支持。佛学虽然是出世的,但也是救世的。《君宪救国论》虽然是杨度救国实践的败笔,但不能否认的是他有着救世精神的探索与勇气。连他最大的政敌同时也是至交好友的蔡锷,在临死前都有对他的开脱之辞,期望民国政府爱惜人才,宽容杨度。除了政治思想的“变”以外,不变的因素,则是杨度政治信仰的合理内核,这一内核贯穿于他整个人生的起起落落。那就是功利主义思维下的国强民富观。无论是《金铁主义说》,还是《君宪救国论》,以及投身新民主主义革命的历史洪流,“国强民富”都是他始终如一的政治追求。他的政治追求同时也奠定了他在中国政治思想史上的历史地位。从春秋战国以来,连续两千多年的王道与霸道的争论,以杨度“国强民富”观的提出划上了圆满的句号,他完成了王霸合流的理论建设,事实上成为了这场争论的终结者。杨度既深受湖湘文化功利主义的影响,也自觉地传承着“通经致用”的治学精神。他能在探索救国真理的道路上从弯路走向正途,本身就是致用精神在他人格与思想上的体现。正因为有了这个合理内核,杨度政治思想上变与不变的因素才能相互交织,推动了他没有停下探索救国真理的前进步伐。除了变与不变的因素之外,我们还不可否认的是杨度看待问题有着敏锐的思维眼光,能得出异乎常人的认识结果。早在他第一次留学日本期间,他就意识到学习西方先进文化不能走极端,不能认为西方文化一切都好,而否认自己民族文化所具有的优良品质。在和嘉纳治五郎进行有关教育问题的论战中,他清醒地认识到洋人对中国开展奴化教育的狼子野心,提出了“丢掉幻想,中国革命必须由中国人自己来完成”的命题。杨度研习了王闿运的帝王之学,并将这一门源自传统文化的学问,结合到他的宪政理论的研究中,既扩展了这门学问的理论高度,也使着他的宪政思想不同于康梁一派,而独树一帜。突出的地方就是他不反对使用武力来建设一个君主立宪国家。正因为这一点,我们也好理解一个曾经醉心君宪大梦的人,在日后也能接受马克思主义的暴力革命学说。对于民族问题,杨度将之视为自己君宪理论的出发点,同时又指出蒙古问题事关国家的安全,放在了非常突出的研究位置上。这样的认识在同时期的学者中是不多见的。他的废厘说是建立在直接从法理、学理上否定厘金税存在的现实基础之上的。他所设计的征收畅销税的办法,把废厘加税问题和晚清地方自治运动联系起来,成就了他自己独到的见解。还有要说明的是,杨度政治思想的内容之所以涉及面如此广泛,是和清末民初政治斗争的现实分不开的。他关注这些斗争,他的许多思想其实是在为这些斗争寻找解决之道。说起铁路观,是因为他要在风起云涌的收回利权运动中发声,并为自办粤汉铁路找到出路,践行他铁路强国的思想；说起厘金观,就是因为“废厘加税”后,中国不仅没有得到实际利益,反而陷入中央王朝与地方督抚更深层次的利益博弈中,杨度的废厘主张最终目标就是要消弭这一斗争,并为地方自治运动的开展找到切实可行的方法；说起刑律观,就是因为清末礼教派与法理派的派性斗争,严重影响了《新刑律》的制定进程,在宪政编查馆工作的杨度必须要表明态度,为《新刑律》的制定创造舆论环境,扫清前进障碍。抓住清末政治斗争的基本脉络,也就等于厘清了杨度政治思想的主要方面。离开政治斗争的现实环境,我们对杨度政治思想内容的归纳就会不全面。铁路、厘金等这些原本属于经济范畴的思想,要是脱离杨度的政治实践活动来谈,那就体现不了杨度政治思想的本色。故而将其纳入杨度政治思想的范畴来研究,也是本论文的一大特色。杨度因参加科举考试而成为传统绅士阶层的一员,又有留学日本的经历；他既接受过资产阶级革命派的政治主张,也能转而从事君主立宪的政治实践；他既参加过革命派早期的反满活动,也能在清政府的官场上谋得官职：他既能为袁世凯的帝制活动添砖加瓦,也能履行自己的政治诺言,帮助孙中山领导的广东革命政府摆脱困境；他既是“无我法门”的创始人,也是马克思主义坚定的支持者。他的至交好友来自不同的政治派别,彼此又相互影响。由此可见,杨度政治思想的内容是丰富多彩的,涉及的面还相当宽泛,有法律方面、民族方面、铁路方面、佛学方面、厘金方面等等。所以探析杨度的政治思想,能帮助我们更好的了解清末民初的政治状况,更好的认知“为什么先进的中国人会最终选择马克思主义”,以及只有中国共产党才能救中国的历史必然性。更多还原

【Abstract】 The political thought in Baidu Encyclopida explanation is "General social members form in the political thinking of views, ideas and insights. It is a consciousness and system reflection for people to various political activities, social political phenomenon, hidden in the various political relationship and contradiction. It is a form of political culture". To analysis YangDu’s political thought, we can not be separated from his political activities and social practice. In the political arena of late Qing Dynasty, YangDu was a more active political figure. Both the revolutionaries and constitutionalists, they all tried to recruit YangDu. Despite the political identity, he was a good poetry and intellectual. Through his own hard work, he became a constitutional expert in the transformation process from traditional gentleman to modern intellectual. His thought was mostly from his solving the problem of social reality and finding the answers. Similarly, the time’s change also promoted his thought to change and development. Although he had been failures, he still held the pulse of development of age trend. As a scholar type character, from the "imperial culprit" to a loyal warrior of Communist Party of China, like a miniature. This reflected the background that it was very difficult for advanced Chinese to explor the saving path of truth.YangDu’s political thought contained the variable factor and constant factor. The variable factor refered that his thought had different content in different periods. As a yang man, he was a country gentleman. He advocated the emperor theory. And his life philosophy was "used to rule the world, the poor are spared". When he first studied in Japan, he accepted the bourgeois revolutionarie’s political theory, and he personally participate the early anti-manchu revolutionary activities. Then he turned to the study buorgeois constitutional theory. He looked forward to building China into a constitutional monarchy country. When his constitutional monarchy dream was fail after HongXian monarchy, he bent to study the Buddhism theory. However, the literati’s wild and intractable with profound Confucian foundation, political practice and Western learning, he didn’t decide to be a devout Buddhist. He always used his own understanding and experience to explain Buddhist scripture. He created a "No I Method", he create a transformation road of Buddhism. His future ideal society was closely connected with this transformation road of Buddhism. He vividly described the social condition of the future word by Buddism language. In the future word, the main society form were freedom, equality, public ownership and distribution. This cognition let him find common ground with Marx doctrine thought. YangDu chose the Communist political belief and determined the direction of his life. So Buddhism was actually the theoretical tool of his seeking salvation road. It is one of the important contents of his political thought. Constitutional monarch system was his failure of salvation practice. But we can not deny that he had salvation spirit and courage. Even his biggest political rival CaiE had told his excuse. Just before his death, he expected that the Republic of China’government cherished talents and tolerant YangDu.Besides the political thought of change, the invarious factor was reasonable kernel of YangDu’s political belief. The kernel run through his whole life. That was the relevant concept under utilitarian thingking. Whether "Golden and Iron thought", constitution monarch system or onryshing the new democratic revolution. The concept was his consistent political pursuit. His political pursuit also established his historical position in Chinese history of political thought. From the Spring and Autumn War States period, the debate between kingcraft and domineering continued two thousand years. YangDu’s concept finished this debate. In fact, he became a debating terminator to complete the theoretical construction of the two theories’ confluence. YangDu was effected by the utilitarianism of HuXiang culture, he also consciously inherited Zhiyong spirit. To explore the truth of saving country, he could detour from wrong place to right place. His personality and thought embodied the Zhiyong spirit. Because of the reasonable kernel, YangDu’s political thought became intertwining. He did not stop the pace of exploration of truth.Besides the variable factor and constant factor, We could not deny YangDu’s keen mind eye of treating problems. He can draw the extraordinary recognition results. During the early period of his first study in Japan. Yangdu was aware that we should not go to extreme in western culture. We didn’t think everything of western advanced culture was fine, and we didn’t deny our own national culture’quality. He studied the emperor thought from WangKaiYun and combined this traditional culture with his constitutional theory. He extended the theory of discipline. His constitutional thought was different from KangYouWei and LiangQiChao. He had an independent theory. It is a prominent place that YangDu did not oppose the use of force to construct a constitutional monarchy country. We could also understand that he could accept Marx’s violent revolution theory in the future. YangDu regarded the national question as the starting point of his constitutional monarchy theory. He also pointed that the Mongolia question was a matter of national security. It was on a very prominent position. From the legal and academic negation, he was for abolishing LiKin tax. He designed a popular tax, which connected the abolishing LiKin question with the local autonomy movement together.YangDu became a member of the gentry for taking part in the imperial exam. He had the experience of studying in Japan. He not only received bourgeois revolution, but also took part in the political practice of constitutional monarchy. He particpeted in the early activity of revolutionary, and could also get official in Qing government. He could help YuanShiKai finish monarchy activity, and also help SunZhongShan’s government out of trouble situation. He was a founder of "No I Method", also was a Marx’s staunchest supporter. His friend came from different political factions. They effected each other. YangDu’s political content was rich and colorful, involve legal, ethical,railway,Buddhism,LiKin and so on. So analysing YangDu’s political thought, we could know better the situation of the late Qing Dynasty and cognitive "why advanced Chinese will eventually choose the Marx doctrin". We can know better the historical inevitability that only Chinese Communist Party can save China.更多还原