20世纪中国自由主义思潮研究

发布时间：2018-09-10 14:57

【摘要】：中国自由主义思潮是20世纪中国三大主流思潮之一。它的产生、演变与20世纪的中国历史紧密联系,是传统中国社会内部变迁因素和西方刺激结合的产物,是追求中国现代化的思想潮流之一中国传统文化中具有丰富的自由思想,但这与近代政治上的自由主义明显不同。儒家强调主体自觉、道德自由,道家追求自然而然,禅宗强调主体自觉、精神自由等,而近代的自由主义强调个人自由、基本权利、理性自主等,展现了现代性。但中国传统文化中的自由思想有助于弥补西方政治自由主义的很多不足,在现代社会具有重要价值。随着资本主义萌芽的成长,明末清初早期启蒙思潮中孕育了丰富的自由思想因素,表现出一些现代性,与现代自由思想有相通性,反映了现代自由观是在反专制斗争中逐步形成的,但又与现代自由存在差距,早期启蒙思潮没有形成现代政治哲学的核心观念体系。但这是中国传统社会内部要求现代化的重要因素。 19世纪初西学东渐以来,西方思想不断输入中国,自由、民主、议会、权利等现代观念逐渐在中国生根,自由等现代观念的成长是20世纪初包括自由主义思潮在内的现代中国思潮产生的基础。严复、梁启超为西方自由主义思潮在中国的传播起了重要作用。 19世纪末20世纪初,改良派主要宣传英美改良自由主义思想,革命派积极宣传欧洲大陆以卢梭为代表的革命自由主义思想,二者在自由观、改造社会的方式等方面存在明显分歧。西方两种自由主义传统在辛亥革命前夕都有传播并一直延续到五四运动时期,之后一部分转变为马克思主义,一部分继续坚持渐进改良的自由主义,胡适是后者的典型代表。五四运动后,英美自由主义在中国得到广泛传播,产生了一大批受到杜威、拉斯基等影响的自由主义者,并通过新文化运动、白话文运动,二、三十年代的各种论战,二十——四十年代以《努力周报》、《现代评论》、《新月》、《独立评论》、《观察》为阵地谈人权、谈政治的思潮,乃至四十年代以民盟为代表的组党参政等等,共同构成了自由主义思潮的多个层面,而思想和影响上胡适和储安平是典型代表。民国时期中国自由主义思潮从思想上来说明显不同于辛亥革命前的中国自由主义思潮,严复主要宣传英国古典自由主义思想,而胡适等人主要宣传新自由主义思想,并一定程度上受到社会主义影响,比如四十年代对经济民主的普遍强调便是典型例子。四十年代自由主义者力图通过舆论干政或组党参政等方式,避免内战走和平建国的“第三条道路”,但随着国民党败退台湾,自由主义也昙花一现。 20世纪五、六十年代,台湾兴起了一股以批判蒋介石的独裁统治,宣传自由民主,以《自由中国》为阵地的自由主义群体,代表人物是胡适、殷海光、夏道平等人。殷海光主要受到哈耶克自由主义思想的影响,而夏道平对经济自由主义思想有广泛宣传。晚年殷海光举起反思的旗帜,反思自由主义与中国传统文化的融合问题,反思自由主义理论本身。其学生林毓生、张灏、陈鼓应等继续对中西文化双向反思。台湾的自由主义思潮推动了台湾的民主化进程。随着改革开放政策的实施和社会主义市场经济的提出,20世纪90年代末大陆出现了一股新的自由主义思潮,主要代表人物是李慎之、徐友渔等,他们通过与新左派的争论,重新诠释了自由、民主等自由主义核心观念。对自由主义、自由、民主等观念的认识和理解,不同时代的自由主义者具有不同的特点,如严复、梁启超强调经济自由的重要性,但是民国时期的自由主义者大都强调经济民主,主张政府采取一定的措施促进大多数人的幸福。同一时期的自由主义者有相同点,也不完全相同,比如主张经济民主是大多数民国时期自由主义者的特点,但在民主与独裁、政党政治等方面又明显不同,胡适明确主张实行民主宪政,但反对政党政治,而蒋廷黻主张实行专制政治,张佛泉等自由主义者强调政党在现代政治中的重要作用。即使同一个自由主义者对自由、民主、自由主义的理解也有人生的变化,比如胡适曾明确指出社会主义能够纠正自由主义的不足,是未来世界的方向,但50年代则表示忏悔。殷海光对自由主义的认识最能体现思想逐渐深化的过程。这表明对中国自由主义思潮的研究必须以代表人物的研究为核心,通过严复、梁启超、胡适、储安平、殷海光等展现中国自由主义思潮的思想深化过程。建设一个现代国家是包括自由主义者在内的中国人的不懈追求。20世纪中国自由主义者的国家观经历了国家有机体论、积极国家到国家工具论的演变,明显不同于马克思主义、国家主义派的国家观。在传统观方面,近现代中国自由主义者经历了严复、胡适、殷海光与林毓生等曲折演变,由质疑、批判走向理性反省。自由主义者认为传统与现代存在差异,但传统是自由主义生长的根基,传统文化中具有与自由主义思想沟通的内容,自由主义传统观的进展与自由主义的自身理论进展相互促进,但是他们观察传统的权利民主、科学至上理念以及实现传统向现代转变的改良方式受到同时的文化保守主义、马克思主义的批判和挑战。 20世纪中国自由主义思潮虽然受到西方的影响,但是由于中国特殊的历史背景、时代课题和民族文化,使得中国自由主义并不是西方的简单翻版,而是具有中国的特点,比如西方自由主义是在一定历史条件的基础上逐步演进变化的,而中国自由主义不具备这种历史条件,既要反对封建统治,还要面对民族危亡造成他们一面强调个人权利,一面又力图实现个人与集体、国家的协调,强调己轻群重,带上了比较浓厚的民族主义色彩。由于近现代中国的历史条件不适合自由主义,加之自由主义本身理论和实践的缺陷导致了自由主义在政治上的失败。他们最根本的失误在于对近现代中国国情的核心农民的主体力量缺乏深入认识。20世纪中国自由主义思潮虽在政治上以失败而告终,但在转变人们的思想观念、通过学术与舆论改造政治和社会、为现代中国政治提供思想资源等方面也具有一定贡献。中国自由主义思潮要能成为中国改革和进步的积极力量,必须在坚持社会主义道路的前提下,注重研究中国国情,还要加强自身的理论建设,找到自身理论与现实问题的结合点,而不是仅仅空谈抽象普遍的原则和简单移植西方自由主义思想。
[Abstract]:Chinese liberalism is one of the three main trends of thought in China in the 20th century. Its emergence and evolution are closely related to Chinese history in the 20th century. It is the product of the combination of internal factors of traditional Chinese society and Western stimulation. It is also one of the ideological trends in pursuit of Chinese modernization.
Confucianism emphasizes subjective consciousness, moral freedom, Taoism pursues nature naturally, Zen emphasizes subjective consciousness, spiritual freedom and so on, while modern liberalism emphasizes individual freedom, basic rights, rational autonomy and so on, showing modernity. The free thought in Chinese traditional culture is helpful to make up for many shortcomings of Western political liberalism and has important value in modern society.
With the growth of capitalism, the early Enlightenment in the late Ming and early Qing dynasties gestated a wealth of free thinking factors, showing some modernity, and modern free thinking is similar, reflecting the modern concept of freedom is gradually formed in the anti-autocratic struggle, but there is a gap with modern freedom, the early Enlightenment did not form a modern trend of thought. The core concept system of political philosophy is an important factor in the modernization of Chinese traditional society.
Since the beginning of the 19th century, Western thought has been imported into China. Modern ideas such as freedom, democracy, parliament, and rights have gradually taken root in China. The growth of modern ideas such as freedom is the basis for the emergence of modern Chinese ideological trend including liberalism in the early 20th century. Played an important role.
At the end of the 19th century and the beginning of the 20th century, the reformists mainly propagated the reformed liberalism thought of Britain and America, and the revolutionaries actively propagated the revolutionary liberalism thought represented by Rousseau in the Continent of Europe. There were obvious divergences between the two liberal traditions in the West on the eve of the 1911 Revolution. After the May 4th Movement, Anglo-American liberalism was widely spread in China, resulting in a large number of liberals influenced by Dewey and Laski, and through the New Culture Movement. The vernacular movement, the debates in the 1920s and 1930s, the "Effort Weekly", "Modern Review", "Crescent", "Independent Review", "Observation", "Human Rights" and "Political Trend of Thought" in the 1920s and 1940s, as well as the participation of the Democratic League in the formation of the Party and politics in the 1940s and so on, all together constitute a multi-level trend of liberalism, while ideas and films are formed. Hu Shih and Chu Anping are the typical representatives. The ideological trend of Chinese liberalism in the period of the Republic of China shows that it is obviously different from the ideological trend of Chinese liberalism before the 1911 Revolution. Yan Fu mainly propagates British classical liberalism, while Hu Shi and others mainly propagate neo-liberalism, and to a certain extent, are influenced by socialism, such as The widespread emphasis on economic democracy in the 1940s is a typical example. In the 1940s, liberals tried to avoid civil war taking the "third road" of peaceful nation-building by means of public opinion or party formation and political participation, but with the defeat of the Kuomintang in Taiwan, liberalism was also a flash in the pan.
In the 1950s and 1960s, a liberal group emerged in Taiwan, which criticized Chiang Kai-shek's dictatorship and propagated freedom and democracy. The representative figures were Hu Shi, Yin Haiguang and Xia Dao-ping. Yin Haiguang was mainly influenced by Hayek's liberalism, while Xia Daoping had a wide range of economic liberalism. In his later years, Yin Haiguang raised the banner of reflection, reflected on the integration of liberalism and traditional Chinese culture, and reflected on liberalism itself. His students Lin Yusheng, Zhang Hao, Chen Guying and so on continued to reflect on both Chinese and Western cultures. Taiwan's liberal ideological trend promoted the process of democratization in Taiwan.
With the implementation of the reform and opening-up policy and the proposal of the socialist market economy, a new trend of liberalism appeared in the mainland in the late 1990s. The main representatives were Li Shenzhi and Xu Youyu. They reinterpreted the core concepts of liberty and democracy through their arguments with the new left.
Understanding and understanding of liberalism, freedom, democracy and other concepts, liberals of different times have different characteristics, such as Yan Fu, Liang Qichao emphasized the importance of economic freedom, but most liberals in the Republic of China emphasized economic democracy, advocated that the government take certain measures to promote the well-being of the majority of people. There are similarities and differences among the liberals, for example, advocating economic democracy is the characteristic of most liberals in the period of the Republic of China, but there are obvious differences between democracy and dictatorship, party politics and other aspects. Hu Shi explicitly advocated democratic constitutionalism, but opposed party politics, while Jiang Tingying-ying advocated autocratic politics, Zhang Foquan and other liberals. It emphasizes the important role of political parties in modern politics. Even though the same liberal has changed his understanding of freedom, democracy and liberalism, for example, Hu Shih pointed out clearly that socialism can correct the shortcomings of liberalism and is the direction of the future world, but in the 1950s he expressed repentance. Yin Haiguang has the most understanding of liberalism. This shows that the study of the trend of thought of Chinese liberalism must be centered on the study of representative figures, and the process of deepening the trend of thought of Chinese liberalism should be demonstrated through Yan Fu, Liang Qichao, Hu Shi, Chu Anping and Yin Haiguang.
In the 20th century, the Chinese liberals'view of state experienced the evolution from the theory of state organism to the theory of state instrumentalism, which is obviously different from the Marxist and nationalist view of state. Liberals believe that there are differences between tradition and modern, but tradition is the foundation of the growth of liberalism. Traditional culture has the content of communicating with liberalism, the progress of liberal traditional concept and the principle of liberalism itself. Progress is mutually reinforcing, but they observe that traditional rights democracy, scientific supremacy, and improved ways to transform tradition into modernity are being criticized and challenged by simultaneous cultural conservatism, Marxism.
Although the trend of Chinese liberalism in the 20th century was influenced by the West, because of China's special historical background, the subject of the times and national culture, Chinese liberalism is not a simple copy of the West, but has the characteristics of China, such as the gradual evolution and change of Western liberalism on the basis of certain historical conditions, and in the middle. National liberalism does not possess such historical conditions. It is necessary not only to oppose feudal rule, but also to emphasize individual rights in the face of national peril. On the one hand, it also tries to realize the harmony between individual and collective, and the state. It emphasizes the importance of the masses and takes on a strong nationalist color.
Because the historical conditions of modern and contemporary China are not suitable for liberalism and the defects of the theory and practice of liberalism itself lead to the political failure of liberalism. It ended in failure, but it also contributed to the transformation of people's ideological concepts, the transformation of politics and society through academia and public opinion, and the provision of ideological resources for modern Chinese politics. China's national conditions, but also to strengthen its own theoretical construction, to find their own theory and practical problems, rather than just talk about abstract and universal principles and simply transplant Western liberalism.
【学位授予单位】：西北大学
【学位级别】：博士
【学位授予年份】：2013
【分类号】：K26;K27;B26

【相似文献】