【作者】 唐静；

【导师】 孙晓春；

【作者基本信息】 南开大学 ， 政治学理论， 2013， 博士

【摘要】 梁启超对近代中国的宪政建设做出过重要的探索,他的宪政思想及其演变历程不仅典型地体现了中国近现代宪政思想的总体趋向,其思想的复杂性和矛盾性更集中展示了近现代中国宪政思想中普遍存在的问题。本文将在介绍梁启超宪政国家思想产生的时代背景和思想背景,并梳理其学术渊源的基础上,详细分析梁启超的国家观念和宪政主张形成与转变的思想历程,力图揭示其思想的意义、局限及其现代启示。1902年前后,梁启超放弃了“天下大同”的理想,转而认同民族国家为最高的人类团体,自此,梁启超的近代国家观在总的取向上发生了两次大的转变,这两次转变将其思想历程基本分为前、中、后三个时期。前期,即1902年前后,梁启超从民族主义的角度,在社会达尔文主义的框架内接受和改造自由主义的宪政民主,以期在宪政民主的理念和制度框架中实现国民与国家的同一性,激发民族主义的爱国情感和铸就国民的共同意志,其思想表现出多种倾向并存的复杂性、矛盾性和不确定性。中期,即1903—1917年,梁启超放弃卢梭的民约论思想转而接受德国国家理论,以此解除了前期思中潜在的人民“公意”对于国家目标的制约与规范,在社会达尔文主义的逻辑下,借用国家有机体学说重新解释了国家与个人的关系,明确了国家主义的立场。此时,个人、宪政制度在实质上都成为国家追求其目标的工具,面对激烈的国际竞争,国家的生存和富强成为首要的目标。后期,即1918年以后,基于民初共和民主政治实验的失败,以及对一战后欧洲的考察,梁启超认识到达尔文主义和极端国家主义的危害,在国家观上,以世界主义的价值关怀重新确立了对国家的价值规范与约束。梁启超一生追求在中国实现立宪政体,但他却从来没有从西方宪政原有的个人主义价值取向来构想中国的宪政建设。在民族主义、国家主义甚至是世界主义这种集体性、整体性的目标追求中,工具性的宪政制度并不能成为有效的手段,所以对民主的追求不可避免地超越了宪政的制度建设,而对人的思想和道德的改造就始终成为其思考的一个重要主题。在追求实现现代民主政治的过程中,梁启超在政治改良的路线方面,在全民主义和精英主义之间多次转变,但实际上在全民主义的政治路线中始终潜伏着精英先进的自我意识和圣贤崇拜的倾向,这种圣贤崇拜在近现代中国的政治语境中进一步发展为对权威主义的期盼和依赖。所以梁启超对民主政治的追求总是不稳定的。梁启超多变的思想历程给我们留下了重要的启示。“国家”作为一种具有垄断性武力的政治组织,在规范意义上必须受到某种更高价值的约束,否则国家就会成为失却灵魂的“权力机器”,完全背离人们组建国家的本意。现代意义上的国家是为了促进人群的安全、保障公共生活、仲裁人们之间的纠纷而产生的,它不是为了发扬特定的文化传统、或实现特定的集体目标而存在的。所以,虽然在当今世界,民族振兴和国家富强仍然是绝大多数国家追求的目标,但是现代国家的建设还有着更加确切的内容,即现代性价值取向的确立以及宪政制度的建设。而只有在国家与社会的良性互动中,宪政的制度建设才能获得动力和持续性的机制；只有把现代政治文明的建设与传统的伦理规范区分开,宪政的价值维度才有可能真正得以确立。更多还原

【Abstract】 Liang Qichao has made significant exploration for the constitutional construction in modern China. The formation and transformation of his thought about the constitutional state-building typically reflected the general tendency of the political thoughts in modern China, and at the same time, the complexity and contradiction of his political thought also showed us the common problem in modern Chinese political thoughts. Based on an introduction of the historical and ideological background of Liang Qichao’s political thought, and a detailed analysis of the origin of his thought, this dissertation will thoroughly investigate the development of Liang Qichao’s constitutional thought.Since he regarded nation-state as the highest level of human group, his modern nation concept happened two changes in its general orientation—from the nation concept with liberalist characteristics to nationalism in1903, and from nationalism to a nation concept with the value concern of cosmopolitanism after the voyage to Europe. These two changes divided the development of his thought into three phases: in1902, Liang Qichao tried to join the liberalist constitutional democracy with nationalism in the Darwinian framework, so his thought was full of complexity, contradiction and uncertainty in this phase. In1903-1917, Liang Qichao gave up Rousseau’s thought of the Social Contract and called upon German State Theory so as to deal with the tension between the individualist tendency and the collectivist concern. Once again in the Darwinian framework, Liang Qichao rearranged the relation between individual and the state and thus clearly took the position of nationalism. Therefore, at this phase, in his opinion, individual and the constitutional system were actually all the tools for the pursuit of national goals, and the existence and prosperity of the country in international competition were prior to anything else. In the last ten years of his life, because of the failure of the state-building in the early Republic of China and the observation of the Europe after World War I, Liang Qichao recognized the harmfulness of the Darwinism and the extreme nationalism, and reaffirmed cosmopolitanism as the value restraint and norm on the nation. However, the construction of modern state should be restrained by modern value orientation. Although the traditional value care had been transformed in the modernistic framework, it could not be converted to effective institutional arrangement, so the restraint from cosmopolitanism was abstract and nominal. On the contrary, with the value care of cosmopolitanism, what would be emphasized was the traditional philosophy of life, and it would be bad for individual to become the subject of the right and politics.To establish the constitutional system in modern China was the pursuit of Liang Qichao’s life, but in the whole course, he had not ever conceived the constitutional system for modern China from the original individualist value orientation of the western constitution. Undoubtedly, the constitutional system was not an effective tool for the collectivist goal or that of human entirety, therefore the pursuit of democracy instead of the constitutional system construction became the focus of the consideration, and following this line of thinking, the reform of the nationality would be inevitably an important theme in his thought. Liang Qichao hesitated to choose one from populist and elitist approach to modern democratic politics throughout his life. In fact, when he took the position of populism, the elitism was always a hidden tendency in his thought. This tendency further developed into the expectation and dependence on authoritarianism in the political environment of modern China. Basically speaking, this was the general feature of modern Chinese political thoughts.The development of Liang Qichao’s political thought provides some important implications for us. As a political organization with monopolistic force, the state should be restrained by a higher value, or it would become a crazy ’power machine’ without spirit of virtue, totally deviating from people’s original intention of building it. Modern state is built for public security and functions as a protector and arbiter in public life. In addition to providing peace and security, it can also help its members to pursue a better life, but it isn’t its basic task to develop a certain cultural tradition or to realize a certain collective goal. So the prosperity of the country or national rejuvenation can not enough to be the value orientation of modern political life, and it is only the establishment of the value orientation of constitutional liberty and the construction of the constitutional system that can be the direction and core task of the state-building of modern China. Only in the benign interaction of the state and the society can the construction of constitutional system gain sustainable dynamic mechanism; and only by separating modem politics from traditional ethics can the value orientation of constitutional liberty be really established.更多还原