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題名 | 中國古代社會與國家之關係的變動 |
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作 者 | 許倬雲; | 書刊名 | 國家科學委員會研究彙刊. 人文及社會科學 |
卷期 | 3:1 1993.01[民82.01] |
頁次 | 頁1-15 |
分類號 | 541.42 |
關鍵詞 | 中國; 古代; 社會; 國家; |
語文 | 中文(Chinese) |
中文摘要 | 本文概要,在於說明中國古代,國家權力逐漸增長的過程。在國家沒有成形以前 ,人類已有小型的群體組織,例如地緣組織、親族,凡此都可稱為「原群」,其成份通常具 有高度的同質性。商代的國家組織並不發達,上述的原群實為國家的基礎。周代以親屬封建 ,國家的上層與原群的社會實相重疊,不過諸侯的封國之內,因為有統治者與被統治者的多 層結構,國家之內,社會始呈現異質性。春秋戰國時代,社會趨於複雜化,代表財富、知識 與影響的社會力量興起。異質的社會,可稱為複群的社會與國家權力之間始有求取彼此平衡 的需要。即使秦是專制集權,也不得不尊重富人,漢初亦然。是以《史記》有貨殖、游俠、 刺客諸傳,以誌政治權力以外的諸種社會權力。漢文以後,景、武兩世,打擊社會權力,不 遺餘力,終於消滅以城市為基地之工商業及民間領袖。嗣後則是以地方農村為基地之士大夫 宗族,成為代表知識的社會權力主流。士大夫在朝為官吏,在野為地方領袖,於是國家與社 會之間呈現一種亦分亦合的辯證關係,頗符合黑格爾以為國家與社會之間為一連續體之觀念 ,(但國家未必是社會的理性化),而不是近世以為國家與社會為對抗體之觀念。正因為社 會的組成以地方宗族為基石,中國古代社會遂具有濃重的原群特性,而不能發展複群特性, 也因此不易發展以交換為原則的公眾空間。 |
英文摘要 | This paper gives an account of the gradual growth of state power in ancient China. Even before a state was formed, there were small social groups (such as kinship groups), ater to be called "primary" communities (or gemeinschaft), with rather high levels of homogeneity. The Shang period witnessed the shaping of a state, with primary communities such as i (local groups) and tus (kinship groups) as its fundamental components. Western Chou feudalism was built upon the kinship structure of the royal house; therefore, at its upper stature the state and the primary gemeinschaft overlapped, and were even at times identical. However, within Chou vassal states (which consisted of multi-level relationships among the rulers), the society was a gesselschaft which demonstrated complexity and heterogeneity. During the Ch'un-ch'in and the Warring-States period, new social forces representing wealth, knowledge, and other influences arose to make the society more heterogeneous. Struggles to reach a balance between state and society increased; even the despotic First Emperor of the Ch'in had to give due respect to wealth. The early Han Emperors did likewise, so that the Grand Historian included in the Shih-chi biographies of wealthy persons and influential community leaders--both of whom represented social forces which did not exist during the feudal period. Both Emperors Ching and Wu asserted great effort to destroy such forces up to the point where these potential challengers to the authority of the throne were virtually eliminated. As those urban-based social forces of wealth and other influences were reduced to a minimum, the large rural-based families of prominent gentry or scholar-officials became the main-stream social forces. Most of these people were related to government service; their relationship with the government was dialectical--as both participants in and critics of government power. Prominent Han local families probably held a society/state continuum relationship with the government (as described by Hegel) , although the Chinese State was by no means a rationalization of the society. The Chinese case is quite different from the previously-given proposition that the state and society confronted each other. Because ancient Chinese society was supported by local gentry families, it always displayed characteristics of gemeinschaft-like primary group of homogeneity. Perhaps due to this very reason, ancient Chinese society could not develop into heterogeneous gesselschaft-like complexity. Likewise, there was no Habmasian "public sphere" which was built upon an interflow of resources via the free exchange of materials as well as opinions. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。