【摘要】：中國(guó)自由主義思潮是20世紀(jì)中國(guó)三大主流思潮之一。它的產(chǎn)生、演變與20世紀(jì)的中國(guó)歷史緊密聯(lián)系,是傳統(tǒng)中國(guó)社會(huì)內(nèi)部變遷因素和西方刺激結(jié)合的產(chǎn)物,是追求中國(guó)現(xiàn)代化的思想潮流之一 中國(guó)傳統(tǒng)文化中具有豐富的自由思想,但這與近代政治上的自由主義明顯不同。儒家強(qiáng)調(diào)主體自覺(jué)、道德自由,道家追求自然而然,禪宗強(qiáng)調(diào)主體自覺(jué)、精神自由等,而近代的自由主義強(qiáng)調(diào)個(gè)人自由、基本權(quán)利、理性自主等,展現(xiàn)了現(xiàn)代性。但中國(guó)傳統(tǒng)文化中的自由思想有助于彌補(bǔ)西方政治自由主義的很多不足,在現(xiàn)代社會(huì)具有重要價(jià)值。 隨著資本主義萌芽的成長(zhǎng),明末清初早期啟蒙思潮中孕育了豐富的自由思想因素,表現(xiàn)出一些現(xiàn)代性,與現(xiàn)代自由思想有相通性,反映了現(xiàn)代自由觀是在反專(zhuān)制斗爭(zhēng)中逐步形成的,但又與現(xiàn)代自由存在差距,早期啟蒙思潮沒(méi)有形成現(xiàn)代政治哲學(xué)的核心觀念體系。但這是中國(guó)傳統(tǒng)社會(huì)內(nèi)部要求現(xiàn)代化的重要因素。 19世紀(jì)初西學(xué)東漸以來(lái),西方思想不斷輸入中國(guó),自由、民主、議會(huì)、權(quán)利等現(xiàn)代觀念逐漸在中國(guó)生根,自由等現(xiàn)代觀念的成長(zhǎng)是20世紀(jì)初包括自由主義思潮在內(nèi)的現(xiàn)代中國(guó)思潮產(chǎn)生的基礎(chǔ)。嚴(yán)復(fù)、梁?jiǎn)⒊瑸槲鞣阶杂芍髁x思潮在中國(guó)的傳播起了重要作用。 19世紀(jì)末20世紀(jì)初,改良派主要宣傳英美改良自由主義思想,革命派積極宣傳歐洲大陸以盧梭為代表的革命自由主義思想,二者在自由觀、改造社會(huì)的方式等方面存在明顯分歧。西方兩種自由主義傳統(tǒng)在辛亥革命前夕都有傳播并一直延續(xù)到五四運(yùn)動(dòng)時(shí)期,之后一部分轉(zhuǎn)變?yōu)轳R克思主義,一部分繼續(xù)堅(jiān)持漸進(jìn)改良的自由主義,胡適是后者的典型代表。五四運(yùn)動(dòng)后,英美自由主義在中國(guó)得到廣泛傳播,產(chǎn)生了一大批受到杜威、拉斯基等影響的自由主義者,并通過(guò)新文化運(yùn)動(dòng)、白話文運(yùn)動(dòng),二、三十年代的各種論戰(zhàn),二十——四十年代以《努力周報(bào)》、《現(xiàn)代評(píng)論》、《新月》、《獨(dú)立評(píng)論》、《觀察》為陣地談人權(quán)、談?wù)蔚乃汲?乃至四十年代以民盟為代表的組黨參政等等,共同構(gòu)成了自由主義思潮的多個(gè)層面,而思想和影響上胡適和儲(chǔ)安平是典型代表。民國(guó)時(shí)期中國(guó)自由主義思潮從思想上來(lái)說(shuō)明顯不同于辛亥革命前的中國(guó)自由主義思潮,嚴(yán)復(fù)主要宣傳英國(guó)古典自由主義思想,而胡適等人主要宣傳新自由主義思想,并一定程度上受到社會(huì)主義影響,比如四十年代對(duì)經(jīng)濟(jì)民主的普遍強(qiáng)調(diào)便是典型例子。四十年代自由主義者力圖通過(guò)輿論干政或組黨參政等方式,避免內(nèi)戰(zhàn)走和平建國(guó)的“第三條道路”,但隨著國(guó)民黨敗退臺(tái)灣,自由主義也曇花一現(xiàn)。 20世紀(jì)五、六十年代,臺(tái)灣興起了一股以批判蔣介石的獨(dú)裁統(tǒng)治,宣傳自由民主,以《自由中國(guó)》為陣地的自由主義群體,代表人物是胡適、殷海光、夏道平等人。殷海光主要受到哈耶克自由主義思想的影響,而夏道平對(duì)經(jīng)濟(jì)自由主義思想有廣泛宣傳。晚年殷海光舉起反思的旗幟,反思自由主義與中國(guó)傳統(tǒng)文化的融合問(wèn)題,反思自由主義理論本身。其學(xué)生林毓生、張灝、陳鼓應(yīng)等繼續(xù)對(duì)中西文化雙向反思。臺(tái)灣的自由主義思潮推動(dòng)了臺(tái)灣的民主化進(jìn)程。 隨著改革開(kāi)放政策的實(shí)施和社會(huì)主義市場(chǎng)經(jīng)濟(jì)的提出,20世紀(jì)90年代末大陸出現(xiàn)了一股新的自由主義思潮,主要代表人物是李慎之、徐友漁等,他們通過(guò)與新左派的爭(zhēng)論,重新詮釋了自由、民主等自由主義核心觀念。 對(duì)自由主義、自由、民主等觀念的認(rèn)識(shí)和理解,不同時(shí)代的自由主義者具有不同的特點(diǎn),如嚴(yán)復(fù)、梁?jiǎn)⒊瑥?qiáng)調(diào)經(jīng)濟(jì)自由的重要性,但是民國(guó)時(shí)期的自由主義者大都強(qiáng)調(diào)經(jīng)濟(jì)民主,主張政府采取一定的措施促進(jìn)大多數(shù)人的幸福。同一時(shí)期的自由主義者有相同點(diǎn),也不完全相同,比如主張經(jīng)濟(jì)民主是大多數(shù)民國(guó)時(shí)期自由主義者的特點(diǎn),但在民主與獨(dú)裁、政黨政治等方面又明顯不同,胡適明確主張實(shí)行民主憲政,但反對(duì)政黨政治,而蔣廷黻主張實(shí)行專(zhuān)制政治,張佛泉等自由主義者強(qiáng)調(diào)政黨在現(xiàn)代政治中的重要作用。即使同一個(gè)自由主義者對(duì)自由、民主、自由主義的理解也有人生的變化,比如胡適曾明確指出社會(huì)主義能夠糾正自由主義的不足,是未來(lái)世界的方向,但50年代則表示懺悔。殷海光對(duì)自由主義的認(rèn)識(shí)最能體現(xiàn)思想逐漸深化的過(guò)程。這表明對(duì)中國(guó)自由主義思潮的研究必須以代表人物的研究為核心,通過(guò)嚴(yán)復(fù)、梁?jiǎn)⒊�、胡適、儲(chǔ)安平、殷海光等展現(xiàn)中國(guó)自由主義思潮的思想深化過(guò)程。 建設(shè)一個(gè)現(xiàn)代國(guó)家是包括自由主義者在內(nèi)的中國(guó)人的不懈追求。20世紀(jì)中國(guó)自由主義者的國(guó)家觀經(jīng)歷了國(guó)家有機(jī)體論、積極國(guó)家到國(guó)家工具論的演變,明顯不同于馬克思主義、國(guó)家主義派的國(guó)家觀。在傳統(tǒng)觀方面,近現(xiàn)代中國(guó)自由主義者經(jīng)歷了嚴(yán)復(fù)、胡適、殷海光與林毓生等曲折演變,由質(zhì)疑、批判走向理性反省。自由主義者認(rèn)為傳統(tǒng)與現(xiàn)代存在差異,但傳統(tǒng)是自由主義生長(zhǎng)的根基,傳統(tǒng)文化中具有與自由主義思想溝通的內(nèi)容,自由主義傳統(tǒng)觀的進(jìn)展與自由主義的自身理論進(jìn)展相互促進(jìn),但是他們觀察傳統(tǒng)的權(quán)利民主、科學(xué)至上理念以及實(shí)現(xiàn)傳統(tǒng)向現(xiàn)代轉(zhuǎn)變的改良方式受到同時(shí)的文化保守主義、馬克思主義的批判和挑戰(zhàn)。 20世紀(jì)中國(guó)自由主義思潮雖然受到西方的影響,但是由于中國(guó)特殊的歷史背景、時(shí)代課題和民族文化,使得中國(guó)自由主義并不是西方的簡(jiǎn)單翻版,而是具有中國(guó)的特點(diǎn),比如西方自由主義是在一定歷史條件的基礎(chǔ)上逐步演進(jìn)變化的,而中國(guó)自由主義不具備這種歷史條件,既要反對(duì)封建統(tǒng)治,還要面對(duì)民族危亡造成他們一面強(qiáng)調(diào)個(gè)人權(quán)利,一面又力圖實(shí)現(xiàn)個(gè)人與集體、國(guó)家的協(xié)調(diào),強(qiáng)調(diào)己輕群重,帶上了比較濃厚的民族主義色彩。 由于近現(xiàn)代中國(guó)的歷史條件不適合自由主義,加之自由主義本身理論和實(shí)踐的缺陷導(dǎo)致了自由主義在政治上的失敗。他們最根本的失誤在于對(duì)近現(xiàn)代中國(guó)國(guó)情的核心農(nóng)民的主體力量缺乏深入認(rèn)識(shí)。20世紀(jì)中國(guó)自由主義思潮雖在政治上以失敗而告終,但在轉(zhuǎn)變?nèi)藗兊乃枷胗^念、通過(guò)學(xué)術(shù)與輿論改造政治和社會(huì)、為現(xiàn)代中國(guó)政治提供思想資源等方面也具有一定貢獻(xiàn)。中國(guó)自由主義思潮要能成為中國(guó)改革和進(jìn)步的積極力量,必須在堅(jiān)持社會(huì)主義道路的前提下,注重研究中國(guó)國(guó)情,還要加強(qiáng)自身的理論建設(shè),找到自身理論與現(xiàn)實(shí)問(wèn)題的結(jié)合點(diǎn),而不是僅僅空談抽象普遍的原則和簡(jiǎn)單移植西方自由主義思想。
[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.
【學(xué)位授予單位】：西北大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2013
【分類(lèi)號(hào)】：K26;K27;B26

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