【作者】 裴自余；

【导师】 许纪霖；

【作者基本信息】 华东师范大学 ， 专门史， 2012， 博士

【摘要】 本文以张君劢之国家观念为研究内容,将张君劢置于中国从传统的天下国家向现代国家的转型这一大的历史背景中,放到中国现代国家观念的嬗变的思想语境中来理解,系统地探讨了1919-1938年间其国家观念的形成与变化过程。古代中国人把自己生活于其中的政治共同体视为天下而非“国家”,这种建立在天人相与的宇宙论基础上的天下国家观,在近代中西交冲的过程中逐渐除魅,被现代国家观念取而代之。从晚清开始,国民国家观念开始进入中国的思想界,它强调主权在民,国民为国家主体并享有同等的自由、平等的权利和义务。同时进入思想界的,还有另一种竞争性的甚至长期居于主导地位的民族国家观念,它强调民族和国家的同质性,其理想形态即“一个民族,一个国家”。但经由辛亥革命建立的中华民国,既没有实现上述意义上的民族国家,也没有实现上述意义上的国民国家。辛亥革命虽然终结了传统的天下国家,但现实的民国,是一个不成为国的“军绅政权”。尽管1924年后经由国民革命,国民政府形式上统一了中国,但在1928-1938年间,对内始终不能消除武装割据建立起法治与秩序,对外无力抵御外侮保卫国权,建构现代国家的任务并没有完成。与现代国家建构失败的现实相应地,是现代国家观念之混沌。面对中国现代国家构建的问题,晚清以来的中国思想界主要有四种不同的回答,也由此构成了四种主要的国家观念形态,即国家有机体论,国家工具论,政党国家论和多元主义的国家论。这种国家观念的冲突歧异,某种程度上也成为了现代国家建构的不利因素。处于这样一个大时代的张君劢,对于现代国家建构之失败感同身受,他一方面寻求现代国家的立国之道,另一方面又切身参与现代国家的建国之行。张君劢之国家观念发展的基本轨迹,大致可分为现代国家观念的译介阶段(1919-1930),唯心主义国家观念的重建阶段(1931-1934)和中国观点下之国家哲学的创造阶段(1935-1938)。从1919年开始,他由政治而学问,由社会科学转到哲学,又由非理性回归理性,最终为其国家观念底定了独特的哲学基础,这便是他的心物二元论的政法唯心主义。在此政治哲学的基础上,张君劢深入检讨了传统的天下国家观念和中西交通以来种种建国的歧路,将建国失败之源主要归于民族国家观念之阙如和国民国家要义之背离。同时,张君劢也对近代以来的各种主要的国家观念进行了澄清,试图以思想自主的立场,实现一个大综合,创造出适合中国的现代国家观念。他从古今中西各时代、各种思潮中提炼和创造的现代国家观念,将国家视为一种建立在理性的基础上的、国民与国家平衡的、民族国家和国民国家综合为一的统一体。现代国家有其特有的国族文化,也即我们常说的“民族国家”的一面。它是国人在精神自由基础上的文化创造,也是国人理性意志的历史积淀。现代国家的另一面是国民国家,国民是国家的基石,国家主权属于全体国民,个体的国民则应有平等的自由和权利,并经由宪政民主获得制度性的保障。国民素质之提高和国民人格之培养与现代宪政民主制度的建设一样都是国家建构的题中之义。作为一种实现公善的组织,国家具有“公意”；而作为一个人,国民具有自由意志。张君劢肯定了公意与自由意志的存在,视国家与个人同为原生的因素,而非一方派生出另一方,因而主张政治经济方面均实现国家与个人、权力与自由之平衡。国家的基础是道德和法律；而道德和法律来自个人理性的意志在历史时空中的积淀,故国家的终极基础在于国民之理性的意志。国家不是自然的,也不是纯粹人造的,而是兼有二者的历史的人类共同体。张君劢之国家观念通过理性的意志将国民国家与民族国家融合为一,将现代国家建立在理性的基础之上。这一重要的思想遗产对于我们理解现代国家,促进现代国家的构建,消解狭隘的民族主义,妥善处理国内的族群关系和对待国家安全与存续问题均富有启发意义。更多还原

【Abstract】 This thesis focuses on Mr. Zhang Junmai’s idea of state within the context of the transformation of China from the "Tian Xia"(Under the Heaven) to a modern state and the changes of social imagination and thoughts in the Chinese intellectual history.Traditionally, the sociopolitical order of China, as assumed as "Tian Xia", was based on a cosmic order, which believed in the interrelation of Heaven and Man doctrine. Heaven’s Mandate was the supreme source of legitimation for the Universal Kingship. However, due to the advancement of the globalization and the impact of the West, this kind of belief was disenchanted and the "Tian Xia" transformed into "state" or "the world".There were two kinds of way to imagine the modern state for the sake of state-building in the late Qing Dynasty. One was the familiar "nation-state"(translated as "Min Zu Guo Jia") idea, that is,"One Nation, One State". The other was the much overlooked "nation-state"(translated as "Guo Min Guo Jia") idea, which advocated the sovereignty of the people, and emphasized the direct and immediate relationship of state and citizen with the equal rights and duties of the individual. By cutting off the traditional bonds between the cosmic order of Providence and the political order, the idea of "Guo Min Guo Jia" was the very embodiment of the modern character of state. However, due to the external pressure and internal crisis, the idea of "Guo Min Guo Jia" was replaced by a narrow nationalism (racialism) of the revolutionists, and the individual was devoured by the organismic state and collective nation (Guo Min) of the reformists.The Revolution of1911ended the "Tian Xia", and founded a republic state. It was not the end but the beginning of China’s state-building. There was no political order or rule of law, but chaos of power struggle in Republic Era, and finally the Republic of China deteriorated into a military-gentry coalition regime under the warlords period. It followed the party-state of Kuomintang. Meanwhile, the ideas of state in Chinese thoughts were also in chaos and confusion. There were at least four main ideas of state in conflict with each other at that time, such as the organismic theory of state, the state instrumentalism, the party-state idea and the pluralistic theory of state.In such a great era, Mr. Zhang Junmai keenly felt the pains and sufferings of the failure of the state-building both from national calamity and personal bitter experience. He devoted himself to the process of state-building practically and theoretically. In order to find a way of founding a modern state for China, he turned away from social science (which he studied in his earlier times) to philosophy, from politics to academics, and formed his own irrational idealism philosophy in1919. After the controversy of Science and Metaphysics in1923, he finally turned to rational idealism. Under the guidance of the rational idealistic philosophy, he reflected on the defects of the traditional idea of "Tian Xia", and argued that it should be replaced by modern idea of state. He also sternly criticized all kinds of political practice which deviated from the right way of state-building, such as the dictatorship, the political tutelage, the party-state, and etc. According to him, the failure of state-building of modern China was attributed to the lack of idea of nation state (Min Zu Guo Jia) and the divergence from the kernel of Guo Min Guo Jia. In addition, he reviewed the main competitive ideas of state in Chinese thoughts, and tried to make a synthesis of them to meet with the fundamental interest and needs of country. The achievement of this synthesis was what he called "the philosophy of state from the Chinese point of view".In this view, the state was a unity of Guo Min Guo Jia and Min Zu Guo Jia. On the one hand, every state had its special national culture, which was the creation of the citizens’freedom of spirit. On the other hand, modern state was also the state of the people. Not only did the sovereignty reside in the people, but each individual should be treated as a person with equal freedom, rights and duties. All of such freedom and rights should be acknowledged and protected by democracy, constitutionalism and the rule of law.The end of state was to realize public good, which was evidence of the existence of general will, as Zhang Junmai argued. Correspondingly, both the general will of the state and the free will of individuals were real and primary. Neither of them could be derived from each other. This implied a balance between the individual and the state. Furthermore, the bonds making numerous individuals into one state were morals and laws, both of which were the historical accumulation of the rational will of the citizens. In other words, the ultimate foundation of modern state was the rational will of its citizen. State was not natural, nor artificial, but historical.Zhang Junmai’s idea of state clarified the ambiguity of nation-state, treated every citizen as an end and a person, not only improved the subjectivity of the individual, but also laid the state on a solid foundation of reason. As a well-grounded theory, it contributed a lot to the state-building of modern China.更多还原