頁籤選單縮合
| 題 名 | 中國社會進化論的文明戰略以及文化戰略=The Civilization and Culture Strategy on Accommodation of the Social Darwinism in Modern China |
|---|---|
| 作 者 | 趙京蘭; | 書刊名 | 儒教文化研究 |
| 卷 期 | 12 2009.08[民98.08] |
| 頁 次 | 頁83-105 |
| 分類號 | 112 |
| 關鍵詞 | 社會進化論; 天演論; 新民; 民智; 進化與倫理; 文明戰略; 文化戰略; Social-Darwinism; Huxley's Evolution and Ethics; TianYanLun; XinMin; MinZhi; |
| 語 文 | 中文(Chinese) |
| 中文摘要 | 自嚴複受到（清日戰爭）戰敗的刺激，將赫胥黎的《進化與倫理》翻譯成《天演論》，進化論在中國得到了全面介紹。在《進化與倫理》中，嚴格區分了宇宙過程與倫理過程。在翻譯赫胥黎的著作時，嚴複更多的時候是站在斯賓塞的社會進化論立場上對其進行重新解釋。斯賓塞的社會進化論將達爾文的有關自然現象的理論照搬到人類社會裡。它的核心概念是適者生存。嚴複相信，社會進化論可以刺激知識份子的危機意識。實際上，《天演論》被當時很多知識份子所接受，並且給他們提供了客觀上理解世界的契機。19世紀末20世紀初的改革理論與革命理論大多以社會進化論為自己的根據。 嚴複以後，人們從兩方面理解進化論，那就是文明階段與文化階段。嚴複與梁啟超屬於前一階段，而後者則包括章炳麟和魯迅。梁啟超與嚴複強調了強化國家的重要性。他們認為，為了對付西方，近代國家的建設極為重要。這裡司法意義上的個人國民成為必要的存在，那就是克復部民狀態的新民。當變法運動失敗以後，梁啟超認為以國民自覺為基礎，應該對王朝進行改革，那麼就有必要形成進化的主體。當時民智只不過是個還未得到啟蒙的國家體系的單純細胞而已。在現實當中，進化的主體是國家。結果，進化論與國家有機體說粘貼在一起。在嚴複和梁啟超的進化論裡，進化的主體從傳統的“天下”轉變為“社會”，後來成為“國家”。 對於章炳麟與魯迅而言，進化的主體是民族與人民。就像一個民族不應該被別的民族統治那樣，他們認為，個人也不應該受到國家或其他人的統治。他們雖然使用進化論的語言，其實是對社會進化論進行根本的批評。如果整體上綜合中國進化論的開展過程，就會發現進化主體的變化過程如下：天下-->國家-->民族-->人民。 |
| 英文摘要 | Darwinism was introduced on full scale in China by Yen Fu(嚴複). Stimulated by the loss of the Sino-Japanese War(1894～95), he translated Huxley's Evolution and Ethics into TianYanLun(天演論). Huxley's Evolution and Ethics recognizes Cosmic process and ethical process in strictly different sense. Yen Fu re-interpreted quite a lot of Huxley's works in the standpoint of Spencer's social-Darwinism. Spencer's social-Darwinism applies Darwin's theory on natural phenomena to the human society. The main idea here is the survival of the fittest. Yen Fu believed that social-Darwinism could stir a sense of crisis between the intellectuals of the time. In reality, TianYanLun(天演論) was accepted by most intellectuals in China, and allowed the opportunity to understand the world objectively. Most of the theories of reformation and revolution that came about at the turn of the century bases themselves on social-Darwinism. After Yen Fu's introduction, Darwinism was developed in two stages. The first stage was of ‘the introduction of Darwinism and interpretation based on nationalism’. The most important philosophers of this stage were Yen Fu and Liang Qi-chao(梁啟超). The second stage was of ‘the development and expention of Darwinism’. Zhang Bing-lin(章炳麟) and Lu Xun(魯迅) can be considered to represent the philosophers of the stage. Yen Fu and Liang Qi-chao emphasized the importance of strengthening a state. This was because he believed that the construction of a modern state as a center of correspondence against the West was necessary. Thus, the existence of a citizen in the judicial sense was required. That was the ‘XinMin(新民)’ overcame by the state of ‘BuMin(部民)’. After the failure of the ‘BianFa(變法) movement’ Liang Qi-chao thought that the reformation should be based on the awakening of the citizens. He also thought that in order to do so, the main body of evolution had to be created. Yet, the citizens in the situation where ‘MinZhi’ was still not developed was considered to be only simple cells in the system of state. In the realistic view, the state was understood to be the main body of evolution. Here, Darwinism and the theory of the organic state adheres. In Darwinism of Yen Fu and Liang Qi-chao, the main body of evolution transformed from TianXia’ to ‘society’, and furthermore to ‘state’. To Zhang Bing-lin and Lu Xun, the main body of evolution are the nation and the people. As one nation can not be ruled by another, it was understood that an individual should not be ruled by neither the state nor another individual. Although such an understanding is expressed in the language of Darwinism, in reality it can be considered as a fundamental criticism on social-Darwinism. In wrapping up the development of Darwinism in China, the subject of evolution can be said to progress eventually from ‘TianXia’-->state --> nation --> people. |
本系統中英文摘要資訊取自各篇刊載內容。