【作者】 刘旺华；

【导师】 陈先初；

【作者基本信息】 湖南大学 ， 专门史， 2011， 博士

【摘要】 一直以来,梁漱溟被视作新儒家的开山人物名动天下。实际上,他最具原创性也是最有价值的思考还在于其中国问题研究,尤其是乡村建设理论与实践。现代化是近代中国的绝对主题,自号“问题中人”的梁漱溟之问题意识正是由此而来。可是,一直以来,他却被当成反现代化的典型。本文借用“国家——社会”的研究框架,不仅诠释了他一生一以贯之之道——致力于自下而上地从社会入手的另类现代化,而且对其“反思现代性的现代性”有同情之理解。在西方的逼使和范导之下,古老的中国也自觉不自觉地开始现代转型。原本的强国家弱社会体制松动,资产阶级和新知识群体等新兴社会力量得以生长,独立的经济领域、公共领域成型,标志着独立于国家的“society”的萌生。这一新生的社会反过来又推动着中国的现代转换。在西方原发地,正是国家政权建设和公民社会之间的漫长地良性互动推动着现代化进程。但作为后发现代化国家,中国的时代精英们基本都倾向于急就章地自上而下政治权威的现代转型,而无意于缓慢地启蒙培育仍太过弱小也不成熟“社会”(“五四”新文化时期或许是唯一的例外,也是因为现实政治的不可为)。他们这一单向度激越推进的现代化进路一再地遭遇挫败,势所当然。面对新者未立旧者已坏的转型乱局,原本也对政治变革寄予甚深的梁漱溟意识到,转换时局的关键在下而不在上——社会的无力使看似堂皇的政治上层建筑始终建立不起来。由是,他选择并且坚持(在风云变幻的现代中国,“坚持”还真不是很容易的事)以自下而上“造社会”为其终生志业。他的“造社会”主要体现在其“乡建”理论与实践中。受洛克、卢梭以至奥本海关于国家、社会善恶对立的西方社会思想影响,其“乡建”坚持与现政府分离的社会本位立场。而且,它又以培育独立自治的团体组织为己任,如村学乡学。村学乡学既是独立自由的经济性社团,奠定了“社会”的经济基石;亦是地方自治团体,培育着自由、民主的乡村公共领域。无论是按照洛克之国家与社会分离,或孟德斯鸠之独立社团,或斯密之自由经济领域,或哈贝马斯之公共领域等市民社会定义,都可以见出梁漱溟的“乡建”体现了市民社会的核心内涵。并且他不是对西式市民社会的亦步亦趋,而有反思和超越。一是,他强调社会与政府分离对立的同时,也承认两者合作的必要。而其理想的未来式社会与国家关系,则是有社会无国家的“自由人联合体”;二是,他意识到经济之于社会的基石作用,又对个人本位自由竞争经济不苟同,倡导自由的合作经济;三是,他借鉴了西方公民社会的结构性要素——团体组织,却对其团体组织之道个人主义心有不满,欲融以更高的“人生向上”“伦理本位”的中国固有精神。他的中国问题(政治社会方面)与其人生问题(文化方面)也由此合流成不可分的一体两面,其公民社会呈现出显然的儒家色彩。凡此种种,其实与梁漱溟以乡村为公民社会之重心密切相关。中国庞大的乡村社会底座固是其建构乡村公民社会的客观现实考虑,更深层的缘由还在于其对西方现代性的反思。乡村经济的高度分散、细碎,乡土社会安土重迁的熟人社会传统,和合作社经济、儒家文化相适应的。而西方原初意义上高度集中、流动性的工商业城市社会即civil society,却和利己主义、竞争、强制性的法等等联系在一起。对于后者,梁漱溟也不是不承认,只不过他的理想是“城市为中心”“乡村为重心”二者并行不悖的新型文明。可以说,他寻求的是一种“反思现代性的现代性”。那些将他当成反现代化之典型的人,正因不察转折之后的这一层深言大义。当然,“乡建”虽是其“造社会”之核心,但他面向“社会”的努力并不仅如此。之后的“民众动员”,参与创建“民盟”、《光明报》等等都是其“造社会”之继续。可惜的是,他一生致力地自下而上从入手的种种现代化努力都在时势逼使下无疾而终,其意义也因具象的失败不彰。本文意在挖掘梁漱溟在中国问题——即中国的现代转型上被湮没的价值,对今天尚在现代化路上的我们,他自下而上从社会入手的现代化路径和其对西式现代化的批判继承实在是值得珍视的思想资源。更多还原

【Abstract】 For long time, Liang Shu-ming was famous for as the founder of the New-Confucianism. In fact, Liang’s thoughts on Chinese problems had the most creative and valuable, specially his theory and practice on rural development. Modernization is the absolute theme in the modern history of China. Liang proclaimed himself the person liking to ponder problems, he always thought the problem on Chinese modernization. But he regarded as a typical character of anti-modernization. Using the research framework of nation and society, the dissertation not only annotated Liang’s firm conviction that the way of Chinese modernization should be making the society modernization, but also expressed the comprehension to his modernization theory to anti-modernization.With the Western coercion and leading, Old China began to change to modernization consciously or nonconsciously. It indicated the society that was different from nation came into being in China. With the structure of powerful nation and weak society relaxing, the new and developing social strength just like the bourgeoisie and new intellectual growing up, independent economic realm and communal domain being in finished form. The newborn society propelled China forward to modernization. In West, it was the virtuous interact as both cause and effect between the building national political power and citizen society for long time that promoted the course of modernization. But as the up-and-coming modernization, all of the Chinese elite of the times advocated to make the political authority modernized from above to below, having no intention of nurturing slowly the still small and weak and non-mature society. Of course, the New Culture Movement of the May 4th maybe was an exception. So the elite’s efforts would be doomed to failure. Facing the confusion situation that old system having been ruined and new system having not been founded, Liang Shu-ming realized that the key of changing the current political situation was in the society not in the politics. The small and weak society could not make the political superstructure established, so Liang chose and persisted that remaking society from below was his cause for life. But in the age of rapid change of modern China, it was hard to persisting in.Liang’s theory and practice on rural development reflected his thoughts of remaking society. Influenced by the Western social thoughts on the antithesis between nation and society of John Locke’s, Jean-Jacques Rousseau’s and Lassa Francis Lawrence Oppenheim’s, Liang’s theory on rural development held the position of society divided from current government, and he regarded nurturing independent autonomous organization as his duty, such as village school, rural school, etc. Village and rural school were not only an independent and free economic organization to lay an economic foundation for society, but also a local autonomous organization to nurtures freedom democracy in village. It could be seen that Liang’s theory on rural development indicated the core intension of towmpeople society, according to John Locke’s thoughts on nation separating from society, or Montesquieu’s thoughts on independent mass organization, or Adam Smith’s thoughts on free economy, or Habermas’thoughts on public realm. Of course, Liang’s thoughts did not blindly follow suit the Western thoughts on towmpeople society, but introspected and transcended the Western thoughts. Firstly Liang emphasized society separating from government, he also admitted the necessary cooperation between society and government. Secondly Liang was conscious that economy was the basic foundation to society, but he could not agree on free competition economy basing on personal standard, so he advocated free cooperative economy. Thirdly Liang appreciated the organization that was structural element, but he was dissatisfied at individualism existing in the organization. So he wanted the organization should be put into the Chinese traditional cultural spirit, i.e. personal advancement and moral principles first. Liang’s Chinese problem about politics and his outlook on life about culture had become two aspects of an internal whole. His citizen society appeared obvious the spirit of Confucianism.In fact, all of these were closely related that Liang Shu-ming advocated village was the focus of citizen society. Liang Shu-ming constructed rural citizen society based on the objective reality, i.e. innumerable Chinese rural society. However the key reason was that Liang Shu-ming introspected to Western modernization. It was suited to cooperative economy and Confucian cultures that high scattered and small rural economy and the rural society hating to leave native land. And in West, civil society which was high central and mobile industry and commerce society was related to egoistical, competitive and compulsory law. Of course, Liang Shu-ming admitted to the later, but he advocated the new civilization that both of urban centre and rural centre could be accomplished without coming into conflict. That meant Liang Shu-ming sought a modernization to anti-modernization. The people who regarded Liang Shu-ming as a typical character of anti-modernization had not understood this fact.Of course, rural development was the core of his remaking society. And Liang Shu-ming devoted himself to remake society, such as arousing rural development movement, participating in mass movement, involving himself in founding Democratic United League of China and guangming Neswpaper. It was a pity that Liang’s efforts got no results at the trend of the times. Its meaning did not manifest due to practice failure. The dissertation intended to promulgate the value of Liang’s thoughts on Chinese modernization. It is a valuable thoughts resources that Liang’s modernization method on China and criticism to Western modernization.更多还原