平民化自由人格

【作者】 李金和；

【导师】 安云凤；

【作者基本信息】 首都师范大学 ， 马克思主义理论与思想政治教育， 2009， 博士

【摘要】 立身社会全面转型的近代中国,在救亡图存的时代主题下,在技术变革和制度变革的社会实践基础上,梁启超以其深邃的眼光洞察到社会变革和社会现代化的根本——人的变革和人的现代化,并以其宽广的文化视野和开放性思维方式兼收并蓄,“淬厉”中国传统文化所本有,“采补”中国传统文化所本无,将严复的“三民”思想发展为具有近代中国特色的新民人格。梁启超系统阐述的以独立、自由、平等、责任为基本内容的新民人格,就其深层内蕴而言,即是平民化自由人格。第一,新民人格以主体性为本质。主体性,就其基本意义而言,是人之作为主体的根本特性,亦即人对人之作为主体的自我意识。由于中西文化的不同时空场域,在人的思想意识发展史中,主体性的内涵表现出不同侧面的特质。梁启超一方面引进西方以独立自主性、个体特殊性、个人自由意志性为基本内容的主体性理论,同时发扬中国传统文化中“良知良能”的主体能动性思想,在天赋人权的理念下转换性地创造出适应近代中国需求的新的主体性概念。其具体内涵包括这样两个层面:一,以独立、自由的个体特殊存在和进取、尚武的实践行动为内容的个体主体性;二,基于人的群体存在,以社会公德、爱国主义为内容凸显人的责任意识的群体主体性。在近代中国,梁启超的主体性新民人格,彰显了人的独立、自由、责任意识,反映了时代需要,给予了被封建制度摧残而成的奴性“臣民”全新的洗礼,唤醒了人们沉睡中的主体性意识和主人翁精神。第二,新民人格以平民化为取向。平民化也就是大众化的意思。作为一种价值取向,在中国传统文化中,平民化思想自先秦墨子的平民理想开始就一直或隐或显地流动在中国文化之中。近代中国,在帝国主义列强的坚船利炮下,民众作为社会变革和民族独立的主体力量得到凸显,迫在眉睫的“救亡图存”实践使广大民众回归到社会的主体地位。相应地,人格建构从“精英”走向“大众”,从“圣人”走向“平民”。平民化人格是指具有大众化取向的人格,它既不是普通民众直接享有的,也不是高不可攀的,而是普通人通过努力都可以达到的。新民人格的平民化取向具体表现为这样三个方面:首先,人格理想由“圣”入“凡”,即建基于人的现实的法权关系,强调人人有自主之权,重视人的功利需求和正当利益的满足;其次,由“德性”走向“自由个性”,肯定大众的意志和情感,高扬理性的科学化,要求个性的全面发展,促进个体的自觉与自为;再次,塑造适于时代之用的“芸芸平等之英雄”,也就是促进广大民众主体地位及主体能力的进步与提升。第三,新民人格培育方式的日常化。通过“淬厉”和“采补”,梁启超呈现了一个从个体自我教育到社会综合教育的立体的新民人格培育思想体系:人格修养层面,发扬王阳明的“致良知”理论并对其进行转换性创造,提出“辨术”、“立志”、“知本”、“存养”、“省克”、“应用”的自我修养法;人格教育层面,主张“德、智、力、群”四育,强调具有生活原动力作用的个体情感和趣味及其相应的情感教育与趣味教育;人格社会生成层面,提倡通过制度变革和现代报刊舆论等传播媒介手段为新民人格创设一个民主、自由的良好成长环境。在这一体系中,新民人格的培养方式凸显大众日常生活中“日用而不知”的隐性机制的潜移默化作用。以“新民”为载体、以主体性、平民化、日常化为内容的平民化自由人格,一方面,中庸调和中西文化价值而“烈山泽以辟新局”,成为以“立人”为宗旨的理想人格的新起点;另一方面,由于梁启超自身“新民”与“新国”的双重变奏,表现出团体目的论的时代局限。而在社会层面,近代中国民主制度缺位,自由平等理念的商品经济晚出,平民化自由人格遭遇了现实的困境。改革开放以来,中国的现代化在社会的现代化和人的现代化两个向度上向纵深发展,平民化自由人格在近代面临的社会困境逐步解除。适应社会主义和谐社会构建的需要,借鉴梁启超平民化自由人格思想,扬弃性地塑造出个体主体性、群体主体性和类主体性和谐及德性与理性和谐的现代平民化自由人格,一方面,有利于满足人的多元需求,促进人的个性解放和全面自由发展,适应现代社会由身份到契约、由专制到民主、由等级到平等的和谐人格需求,使当前的人格生态呈现出更多、更新的契机和生机;另一方面,有利于从现代日常生活变革和构建社会主义和谐社会的“生存实践”出发,在群众性精神文明创建活动中培育广大民众的现代理想人格,从而为社会主义和谐社会建设提供人格支持和主体保障。更多还原

【Abstract】 Standing at a comprehensive transformation of society in modern China, in the era of the salvation and independence of nation, on the basis of technical and institutional revolution, Liang Qi-chao with his vision of deep insight revealed the fundamental of social revolution and modernization——people’s revolution and modernization. What’s more, with his broad cultural vision and the open way of thinking, he maked Yan Fu’s“3 people theory”( people’s intellect; people’s ethics; people’s strength) develop into the modern“new-human”character of Chinese characteristics by incorporating the traditional culture of China and others. The“new-human”character whose basic content is independence, freedom, equality and responsibility elaborated systematically by Liang Qi-chao, on the terms of the underlying intrinsic, is the free personality as a member of ordinary people.Firstly, the“new-human”personality nature is subjectivity. On its basic sense, the subjectivity is the fundamental characteristics of people as a subject, which is person-to-person as the subject of self-consciousness. In the history of the development of people’s ideology, due to the different space-time fields in Chinese and Western cultures, the connotation of subjectivity shows different aspects of performance characteristics. On the one hand, Liang Qi-chao imported the West basic subjectivity theory, the content of which is independent, individual uniqueness and personal free; on the other hand, he carried forward the initiative subjectivity idea“the nature and conscience theory which people should be complied with”in the Chinese traditional culture, and created the new subjectivity theory which meets the needs of the modern Chinese under the philosophy of Inborn Human Rights. Its specific meaning includes two levels: one is the individual subjectivity, the content of which is combined the“independence”“freedom”of individuals existence with the special practice spirit of initiative preferences of force; because of the existence of group identity of human being, the other one is the group subjectivity which is titled by social morality and patriotism as its content, highlighting people’s responsibility sense. In modern China, Liang Qi-chao’s Subjective“new-human”character’s personality demonstrated the people’s independence, freedom, responsibility, reflected the demand of specific time of endowing the servility“subjects”a new baptism who had been devastated by the feudal system, and waking up the sense of subjectivity in the sleeping people as well as the sense of being masters.Secondly, the“new-human”personality is ordinary people–oriented, namely popularization. As a value orientation, the theory of ordinary people vaguely appeared in the idea of Chinese traditional culture since pre-Qin Mozis. In modern China history,the people as the main force of social revolution and national independence has been highlighted in the situation of the imperialist powers, and the imminent“national salvation”practice forced the majority of people to return to the dominant position of society. Correspondingly, personality construction shifted from the“elite”to“public”, from the“saints”to“ordinary peoples”. The personality as a member of ordinary people refers to the mass-oriented, it is not enjoyed by ordinary people directly, nor is unattainable, but ordinary people can achieve through the efforts. Ordinary people orientation of the new human personality manifests such specific three aspects: First of all, the ideal personality should change from the“saints”to“ordinary people”, which is based on the realities of people’s right relationship, emphasizing that everyone has the liberty right, benefits pursuit and the meets of legitimate interests. Secondly, the ideal personality should change from upholding“the virtue”to“free individuality”and affirm the public’s will and emotion, propagate rational science, require the comprehensive development of personality, esp. promote individual self-consciousness and being-for-itself .Thirdly, the ideal personality should shape the“ordinary heroes”to suit for the contemporary, to promote the progress and upgrade of the ordinary people’s subjective ability and position.Thirdly, the ways of nurturing new human personality should be routinely taken. Through the incorporating way which is called“training”and“take-up”, Liang Qi-chao has fulfilled a three-dimensional theoretical system of nurturing new human personality from the individual self-education to the society general education. On the personal self-cultivation level, he upheld the Wang Yang-ming’s“practicing conscience”theory and recreated it, put forward the self-cultivation method of“establishing right goals”、“determination”、“fulfilling conscious”、“nurture”、“checking and overcoming”and“application”those practical methods. At the personality education level, he advocated four kinds of education idea“moral, intellectual, power, group”, and emphasized the individual emotional education and fun education which is corresponded with the role of driving force. About the society-generated personality level, he promoted for the ideal personality to create a free democratic environment for the new human personality by means of institutional change and modern public media transformation such as newspapers. In this system, the ways of nurturing new human personality highlight the influence of the imperceptible mechanisms“for-daily-use-but-don’t-know”in public daily life.The free personality as a member of ordinary people, making the“new human”as its carrier, the content of which is subjectivity, ordinary people and accustoming, on the one hand, became the new starting point of ideal personality for the purpose of“standing human”, because of which produced the new situation by reconciling Chinese and Western cultures; on the other hand, showed the time limitation of group purpose theory as a result of Liang Qi-chao’s own double variation between“new human”and“new country”. And at the social level, on account of the lack of a democratic system in modern China as well as the late of the concept of freedom and equality in commodity economy and other social factors, Liang Qi-chao’s free personality as a member of ordinary people suffered the practice dilemma in modern history.Since the reform and opening up in China, the modernization of China develops in depth on both dimensions of society and individuals, the social dilemma which the free personality as a member of ordinary people has faced ever solves gradually now. Meeting the needs of building a socialist harmonious society, learning from Liang Qi-chao’s free personality as a member of ordinary people theory and reshaping the modern one that is both the subjectivity harmony of individual, group and category and the harmony between virtue and rational,on the one hand it can not only meet the diversity needs of people, promote the liberation of the human personality and full freedom development, but also adapt many demands for a harmonious personality from status to contract, from dictatorship to democracy, from privileges to equality in contemporary society, which makes the current ecological personality show more and more new opportunities and vitality; on the other hand, it is beneficial to accommodate to the change of the contemporary everyday life and the“survival practice”of building a socialist harmonious society, to cultivate the modern ideal personality in the mass spiritual civilization building activities, then to provide the personality support and subject protection for the construction of socialist harmonious society.更多还原