【作者】 陈丛兰；

【导师】 肖群忠；

【作者基本信息】 中国人民大学 ， 伦理学， 2009， 博士

【摘要】 国民性是一个国家的人民在长期的历史发展与社会实践的过程中,由于外在的物质基础和内在的精神元素交互作用而逐渐形成的与之相适应的群体社会心理和社会行为之普遍倾向与特征。它可分为内外两个方面,其中,前者表现为一种类似集体无意识的社会文化心理,这主要体现为该民族国家共同体的文化价值取向;而后者则表现为在大多数国民身上普遍具有且重复出现的行为方式、性格特征等,这种行为方式和性格特征主要体现为国民组织社会生活、处理人际关系的社会道德行为和具有道德意义的人格特征,而非心理的、认知意义上的性格特征。历史地看,十九世纪前西方关于中国国民性的论述大致可分为三个阶段:思想发轫时期的旅行家时代;思想演进时期的传教士时代和思想深化时期的思想家时代。第一个阶段,旅行家对中国人的描述大多停留在人种与一些文化特征等表象的层面;第二个阶段,由于传教士对中国的政治制度和哲学思想的关注,故对中国国民性的认识初步深入到人性层面;第三个阶段,西方的中国热扩大到思想界,继而启蒙思想家对中国国民性问题展开进一步深入的探讨和研究,且形成观点截然不同的两个派别,即颂华派和贬华派。在对中国的政治制度和伦理型文化基本抱持肯定态度的基础上,以莱布尼茨、伏尔泰等为代表的颂华派思想家认为中国人在价值取向方面表现为重现世、轻来生的人本主义,重群体、轻个体的整体主义和重和平、轻扩张的和平主义;重笔塑造了代表中国人道德理想人格的孔子和政治理想人格的君王之性格特征,从中国人的器物、制度和思想,中国人对礼的遵从以及在处理人伦关系方面所表现出来的言行举止等方面,推断出中国国民智慧、循礼(理)和守德的群体人格特征。在这些颂华派思想家看来,中国的开明君主制为国民形成良好的人格提供了一个宽松的政治环境,而伦理型文化则对仁慈、智慧的君主和温文尔雅、节制、正义和守德的中国国民性形成方面发挥了决定性的作用。虽然颂华派的观点在一些方面也能认识到中国国民的部分心理和人格特征,但是在更多的方面却呈现出过分美化的趋向。颂华派的中国国民性思想在十八世纪上半叶占据着西方中国国民性思想的主流,与颂华派观点相反,以孟德斯鸠、狄德罗等为代表的贬华派思想家在“东方专制主义制度”的否定话语基础上,对中国国民的价值取向、性格特征均持以否定和批判的态度。他们认为,中国人在价值取向方面表现出的保守主义和权威主义导致了中华文明的停滞,而民族神话的匮乏则形成了他们功利性的信仰取向;由此,贬华派一方面对中国圣人与君王的理想人格特征进行贬斥,另一方面则将中国国民的一般精神定位于“奴性”精神,认为专制制度下的中国国民主要表现为抱残守缺、缺乏诚信和虚伪愚蠢等人格特征。这些特征决定于中国的专制制度,即制度的恶决定了人性的恶。贬华派的中国国民性思想代表了十八世纪中叶以后西方中国国民性思想的主流观点。虽然,这些启蒙思想家大多出于自身的需要对中国国民性进行无情地贬斥和批判,但是在很大程度上却揭示了中国国民的痼习和缺点,其思想发人深思。在梳理13—18世纪西方中国国民性思想的历史演变,点面结合地分析和论述颂华和贬华思想家中国国民性思想之基本观点的基础上,本文进一步探讨了西方中国国民性思想的解释理论。本文认为,颂华派思想家从道德史观、唯理论的立场出发,阐述中国国民性的价值取向和性格特征,把中国人形象视为“道德的中国人”,目的在于为欧洲树立一个道德君王和道德国民之楷模;而贬华派则从进步史观和自由主义理论出发,批判和贬斥中国国民性,把中国人定位在“奴性的国民”、“道德堕落的中国人”,其动机是为了证明欧洲人在种族、文化和道德方面的优越性。因此,一方面启蒙思想家对中国国民性的探讨已经深入到制度、思想和人格的层面,在一定程度上也指出中国国民的诸多劣根性,其思想具有敏锐性特征。它有助于我们认识中国国民性之现实本体,进而改造国民性以实现人的现代化。另一方面,启蒙思想家对中国文化和中国人的褒扬和贬斥,其动机所包含的利用取向远远超过了研究的取向。在很大程度上,他们笔下的中国国民性并非是中国国民人格的真实反映,而是被刻意地想象和构造出来的。因而其思想又具有虚幻性和歧视性特征。启蒙思想家之中国人论对十九世纪中西方的中国国民性思想都产生了深刻的影响。改造国民性和实现人的现代化,这是一个世界性的课题。目前,世界各国都在认真反躬自省,努力认清自身的优缺点;同时,也都在研究其他国家如何看待自己,即通过研究第三只眼中看到的自己来达到“它山之石,可以攻玉”之效。而这正是本文研究十八世纪西方中国国民性思想之根本目的所在。更多还原

【Abstract】 The national character is a social psychology and a social consciousness produced by the subject with interaction of outer substance and inner spirit in the period of long-term historical development. It is has two exhibiting form, i.e., the inner and the outer. The inner form is a social cultural psychology resembled to collective unconsciousness, and the outer is a universal and repeated action manner and the character of the mostly subjects. In the eye of history, the discussion on Chinese nationality before the 19th century has three stages-the safari times in the beginning, the missionary times of thinking move forward in the middle, and the thinker times of thinking advancing in the end. In the first stage, the safari described the Chinese mainly from the angle of race and the cultural character. In the second stage, the missionary paid more attention to Chinese humanity on the basic of the understanding about Chinese political system and the philosophy. And in the third stage, the hot of China extended to the thinker community and the enlightened thinkers was divided to two groups, i.e., the Sinophilies and the Sinophobies.On the basic of the supporting attitude to Chinese political system and ethical culture, the Sinophilies, represented by Leibniz and Voltaire, considers the Chinese is focus on rationalism of this life being prior to the otherworldliness, collectivism of community being prior to the unit and pacifisms of peace being prior to outspreading. They emphasize on introducing the characteristics of Confucius and some kings, the former is the cultural ideal personality and the latter are described to the political ideal personality. They draw a conclusion that the Chinese has a nationality of being intelligent, rationalism and virtuous from the Chinese instrument, system and thought and the obeying to Li and the words and action in ethical relationship. In the opinion of Sinophilies, the Chinese enlightened political system provides a loose political environment to shaping good personality and the ethical culture play a decisive role in managing a open-minded, merciful and wisdom king and refined and cultured, moderate, justice and virtuous nationality. But the Sinophilies grasps the psychology and personality of Chinese correctly; they beautified the Chinese to some extent. The fact is that the Sinophilies holds the mainstream of thought about Chinese nationality in the early 18th century.On the contrary, the Sinophobies represented by Montesquieu and Diderot, places the Chinese political system into a negative words about“oriental absolutism system”. They put a negative attitude to Chinese value tropism and characteristics. Also, they think Chinese conservatism and authoritarianism led to the stagnancy of Chinese civilization, and the lack of mythology shaped the Chinese utilitarian belief direction. Accordingly, they demote the ideal personality character of the sacred and the king, on the other hand, they regard the Chinese common spirit as the nature of slave. They define the Chinese as conservative, be lacking good faith, hypocritical and stupid. These stamps are decided by the nature environment and racial descendiblity. The thought of Sinophobies composes the whole framework after the middle 18th century, even up to now. These enlightened thinkers demote and animadvert on the Chinese nationality usually from their own benefit, but they indeed open out the inveterate habit and shortcoming of Chinese. Their opinion provides good food for thought.Besides clear up the evolvement of occidental thought on Chinese nationality from 13th to 18th century, the author analyses the basic idea of groups of the Sinophilies and the Sinophobies both in point and sphere, discusses the origin and social background of the thought of enlightened thinker of 18th century, and evaluate these thought in general. From the Historical Notion of Moralism, the Sinophilies regarding the Chinese as virtuous aims at erecting a model to the king and the people. From the Historical Notion of Progressivism, the Sinophobies defining the Chinese as slavish and immoral under the dualistic principle aims at proving the superiority of the west in race, thought and morality. So, in the motivation of occidental thinkers’words on Chinese nationality in 18th century, the part of utility exceeds the one of research although they had probed the Chinese nationality into the system, thought and the humanity with the understanding covering the advantages and the disadvantages, and offered a help to Chinese to know and rebuild theirselves towards modernization. To a great extent, the descriptions of Chinese nationality from the enlightened thinkers’pens are not authentic; they are constructed and fabricated designedly.更多还原