【作者】 成庆；

【导师】 许纪霖；

【作者基本信息】 华东师范大学 ， 专门史， 2011， 博士

【副题名】从变法到革命（1883—1910）

【摘要】 晚清以降的时局嬗变,初看起来,似乎与过往历代王朝的皇权更替并无二致,毕竟直到鸦片战争爆发,清王朝的内部政治危机虽然已经显现,但仍未到积重难返的程度,但是清政权最终以“革命”的形式完结,而不是循环论式的王朝更替,无疑提出一个亟待回答的问题：辛亥革命究竟意味着什么?它与中国历史传统的王朝更迭,又有哪些异同之处?在这样一个漫长的历史过程中,为何会最终酝酿出历久不息的“革命”狂潮?对于晚清而言,政治危机并非只从1840年才拉开大幕,种子早在康乾盛世就已埋下,道咸两朝已为危机爆发的前兆,在如此的时局之下,儒家士大夫自然不可能毫无反应,但对于康乾嘉道年间的士大夫而言,他们囿于所在传统之强大,虽试图“求变”,也开始注重“经世”,但并无机会发展出太过异端与激进的观念,而随着中西文明交接,国内时局日蹙,士大夫们开始有机会借由开眼看世界来反观自身所处的历史处境,由此,激进的经世观念开始出现,而且随着时局的变化而更为深入与变形,最终烘托出现代意义上的“革命”观念与各种形态的乌托邦理想。正是处于这样的思想史背景,笔者试图回应下列几个问题：晚清不断激进化的政治转型,在“历史意识”与“乌托邦意识”方面,带来怎样的变化?晚清知识分子是如何发展出一种现代的“历史意识”与“乌托邦意识”,借助了哪些思想资源?他们对于不断激进的政治时局,对于这种具有现代意味的“历史意识”与“乌托邦意识”又持有怎样的态度?在此背景下,也可审视当时各政治派别之间(如维新派、革命派)在观念上产生分歧的深层原因。本文考察的时间跨度为1883到1910年,这一阶段正是变法与革命思潮彼此竞争与相持的重要时期,而且是儒家士大夫与新兴知识分子对于政治转型方案产生巨大分歧的阶段,而在这一时期,士大夫与新兴知识分子利用一切可资借鉴的思想资源,如佛教、道家以及东渐的西学,试图为此大变局作出说明,并且试图指出一条理想的政治与文化转型道路,而历史意识与乌托邦意识也在这样的胶着过程中不断地激进化。正文部分共分为五章。第一章主要分两部分,第一部分是梳理1883年之前清代的思想氛围；第二部分则主要以戴震与彭绍升及章学诚之间的思想史论争为主,之所以如此铺陈,是因为戴震与彭绍升之间的思想分歧代表着儒家在清代的一个重要特征,即超越性一面由于乾嘉学风而越发单薄,甚至落入训诂考证的窠臼,而本具强烈超越色彩的阳明学却由于时局的逼仄,如彭绍升,则转入求生净土的佛门之路,这背后意味着清代儒学超越性的丧失,也自然难以生长出激越高昂的经世理想,反而是越发消极内敛。另外以戴震与章学诚的思想分歧入手,试图展现“史学”对于“经学”的挑战背后,其实是当时儒家内部已经对乾嘉学风的内敛保守与消极避世开始质疑,转而想从强调经世面向的史学入手,重新提振儒家的精神,强调“经世”之后开始成为晚清儒家的重要思想特征,从历史意识层面来看,就是重现世,重事功的精神与心态开始显现端倪。对于第二章的第一部分而言,是以龚自珍与魏源这两位晚清著名的公羊学弘扬者为代表,试图论述他们如何在时局危机中阐发其“历史变局”意识,他们又是如何追随新兴的公羊学,接受公羊学的经世精神,另外他们又是如何从“三世说”出发,来阐发经世层面的“历史变局意识”；第二部分介绍龚自珍、魏源的净土思想背景,主要是想说明,这一时期的儒家士大夫虽然开始注重经世与事功,但仍然保留强烈的超越意识,而且这种超越意识具有强烈的出世性格,与经世之间存在剧烈的紧张感,一旦人世受阻,便会寻求出世间的净土,这与强调现世圆满性的现代乌托邦意识显然存在很大差别。第三章以廖平和康有为为中心,讨论公羊学的经世意识发展到廖平、康有为这里,如何演变为一种强烈的“尊今抑古”与“托古改制”意识,从而不再将历史的理想聚焦在三代,而是强调“圣人创制”,而淡化政治因循变革之意,从时间意识层面看,表现为否定“过去”,肯定“当下”。康有为延续了这一创见,终于发展出一种开创性的线性社会进化意识与“大同”乌托邦思想。第四章分为两节,第一节的内容从严复翻译《天演论》的缘起与过程出发,来论述严复因受甲午之后的危机时局刺激,而开始以道家来理解与阐释赫胥黎及斯宾塞著作中的社会达尔文主义,从而发展出一种自然论式的线性历史进化意识,而这也开启了晚清历史进化意识的序幕,并且试图解释,为何严复眼中的人类历史充满了残酷与无情,从而发展出一种“去道德化”的历史意识；第二节主要介绍《天演论》中的社会进化论是如何与当时兴起的社会、民族与国家观念结合,而且随着晚清士人在政治问题上的不同态度,而发展出不同取向的历史意识。第五章分为两节,主要介绍庚子之后历史进化论所受到的质疑与挑战。第一节是以康有为、严复以及章太炎为主要研究对象,论述严复的文明进步意识如何受到康有为与章太炎的挑战,严复试图发展出一种以“竞争”和“自由”为基础的公理进化论,但康有为却开始批判竞争性的进化论,想要恢复出一种“仁”的温和进化论,章太炎则认为人类的进化并非是不断进步,而是“善”与“恶”、“苦”与“乐”同步进化；第二节则比较了章太炎及无政府主义者们对于未来历史目标的设想,来看章太炎是如何发展出一种虚无主义式的“五无世界”,彻底否定了人类历史进步与世俗历史的价值与意义,而一部分无政府主义者,如李石曾,则接受了科学进步观念,相信人类历史可以不断进步,从而将未来设想为难以想象的完美世界,但刘师培等无政府主义者,却相信“平等”才是人类的终极价值与目标,因此反而以一种复古的方式,构建出一种原始文明乌托邦理想。更多还原

【Abstract】 It seems that the political transformation of Late Qing has no difference with the replacement of imperial power. With the progress of Opium War, although the crisis of Qing governance is appearing, the situation still dies hard. Qing regime ends in the way of "Revolution", not in the way of cyclical dynasty replacement, it raises a urgent question need to be answered:What does Revolution of 1911 means? Does it has any difference with the traditional regime transferring? Why does the "Revolution" movement becomes the main trend in 20th Century?As for Late Qing, political crisis didn’t just begin from 1840, it’s seeds has already be buried in the flouring age of Kangxi and Qianlong’s ruling time. Under this circumstance, Confucian Scholar-bureaucrat must have some response to it, but they are obviously limited by the tradition. Although they are trying to change the situation, paying attention to "Jing Shi"(经世),they still can’t develop any unorthodox and radical idea. With the confrontation of Eastern and Western culture, political crisis growing, Confucian Scholar-bureaucrat have opportunity opening eye to see the world, so it leads to the radical idea of "Jing Shi"’(经世),and the idea was distorted to modern idea of "Revolution" and all kinds of Utopia ideas.Under this intellectual history background, I am trying to answer several questions below:in the aspect of consciousness of History and Utopia, what kinds of change does the growing radical political transformation bring to? What kinds of resource doe they absorb? What kinds of attitude when they face this kind of modern consciousness of History and Utopia?This study focus on the period from 1883 to 1910, an important phrase for the idea of Reform and Revolution competing with each other, and it is also a period for Confucian Scholar-bureaucrat and newly-emerging intellectuals have different opinions about the scheme of future political transition. What’s more, they take advantage of every kind of resource of thought, such as Buddhism, Daoism and Western thought, trying to explain this historical situation, and point out a ideal way of transition of politics and culture, and with the progress going further, the consciousness of History and Utopia are gradually radicalized. The main part of this study is divided into five chapters. There are two parts for the first chapter, the first part is to comb the intellectual atmosphere before 1883; the second part is focused on the debate between Dai Zhen (戴震)and Peng Shaosheng(彭绍升),Zhang Xuecheng(章学诚).On the one hand, the debate between Dai Zhen(戴震)and Peng Shaosheng(彭绍升)means an obvious character of Confucian in Qing dynasty, the aspect of transcendence are becoming thin and weak, even falling into the predicament of Qian-Jia School(乾嘉学派)；On the other hand, the debate between Dai Zhen(戴震)and Zhang Xuecheng(章学诚)shows that some Confucian Scholar-bureaucrats are beginning to challenge the conservativeness and passiveness of Qian-jia School, and turning to the historiography which emphasize the aspect of Jing Shi(经世),refreshing the spirit of Confucian. From the angel of the Consciousness of History, it is to say that an attitude of focus on Worldly-life and Shi Gong(事功)is gradually emerging.As for the first part of second chapter, it focus on Gong Zizhen(龚自珍)and Wei Yuan(魏源),two prominent pioneer in GongYang study(公羊学),trying to describe that how they illuminate the consciousness of "Changing Situation’’(变局),how they follow and accept the newly emerged GongYang study(公羊学)and how they describe the Consciousness of "Changing Situation"(变局)in the aspect of Jing Shi(经世)；The second part is to introduce the thought of Pure Land (净土)of Gong Zizhen(龚自珍)and Wei Yuan(魏源).It is trying to explain that although the Confucian Scholar-bureaucrats are starting to pay attention to Jing Shi(经世)and Shi Gong(事功),they still keep the strong consciousness of transcendence, which has strong character of Chu Shi(出世),remaining a kind of fierce tension with Jing Shi(经世).Once frustrated in Ru Shi(入世), they will seek for the world of Pure Land(净土),which has huge difference with modern consciousness of Utopia that emphasize worldly perfection.The third chapter focus on Liao Ping(廖平)and Kang Youwei(康有为),discussing how Liao and Kang develop the consciousness of Jing Shi(经世)into a kind of consciousness of "Respect Contemporary Demean Ancient" (尊今抑古)and "Political Reform with the excuse of Ancient form"(托古改制),not put the goal of history focus on "Three Dynasty’’(三代),but emphasize the "Saint initiation", weakening the meaning of gradual political reform.There are two parts for the fourth chapter. The first section starts from the origin and process of Yan-Fu’s(严复)translation of Tian-Yan Lun(天演论),to elaborate that Yan-Fu was stimulated by Sino-Japanese War of 1894-1895 and begins to understand and illuminate the Social-Darwinism which was mentioned in Huxley and Spencer’s works, developing a kind of naturalistic consciousness of linear history evolution. In this section, it also tries to explain,why the human history from the eye of Yan-Fu looks so cruel and pitiless, and why Yan-Fu develops a kind of "demoralized" consciousness of history; The second section mainly introduce that how the Social Evolution combine with the idea of society, nation and state and to develop different types of consciousness of history.The fifth chapter is divided into two sections, mainly introducing the questioning and challenge addressed to Social Evolution. The first section focus on Kang Youwei (康有为),Yan Fu(严复)and Zhang Taiyan(章太炎), elaborating how the consciousness of civilized progress of Yan Fu was challenged by Kang Youwei and Zhang Taiyan. In case of Yan Fu, he is trying to develop a type of view of axiom evolution based on Competition and Freedom, but Zhang Taiyan manage to describe a nihilistic "Wu Wu Shi Jie" (五无世界), totally denying the value and meaning of human progressing and secular history. However, several anarchists, such as Li Shizen(李石曾),accept the idea of scientific progress, believing that human history will progress consistently, imaging the future as a perfect world. For some anarchists, just like Liu Shipei (刘师培), he believes that only "equality" is the ultimate value and goal from human being, so he is trying to construct an ideal of primitive utopia in restoring ancient ways.更多还原