從“經世”到“經濟”－社會組織原則變化的思想史研究

金觀濤; 劉青峰

doi:10.6253/ntuhistory.2003.32.05

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P139 - 189

人文学 > 历史学

DOI： 10.6253/ntuhistory

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从“经世”到“经济”－社会组织原则变化的思想史研究

From Jingshi to Economy: The Transformation of the Principle of Social Organization in the Perspective of Intellectual History

金观涛(Guan-Tao Jin) ；刘青峰(Qing-Feng Liu)

台大历史学报； 32 期 (2003 / 12 / 01) ， P139 - 189

繁体中文 DOI： 10.6253/ntuhistory.2003.32.05

中国近代思想史；比较观念史；社会组织原则；经世；经济； modern Chinese intellectual history ； comparative history of ideas ； the principle of social organization ； jingshi ； economy

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摘要 │ 参考文献 (50) │ 被引用文献 (2) │ 国际计量

摘要〈TOP〉

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This article aims at examining the internal causes of the May Fourth Intellectuals' acceptance of Marxism-Leninism by analyzing the shift of the lexical meanings of the term jingji (economy) in modern China. The earliest meaning of the Chinese term jingji is ”to rule the world and govern the people” or the ability of governance. It reflects a unique economic perspective that was embraced by Confucianism. In this perspective, society is no more than but a conglomeration of people whose relationship is organized by ethical norms. Under such principles for social organization, the rearrangement of society's moral order is regarded as the only way to improve people's living standards. The adoption of the term jingji as the translation of ”economy” (it can also be viewed as the borrowing of the Japanese term keizai) in modern China has its root in the Confucian blueprint for social organization in which economic order is considered to be an extension of the moral order.
At the early stage of the New Culture Movement (1915~1919), under the influence of French Enlightenment, Chinese intellectuals accepted the Western liberal blueprint for social organization: society is formed by independent individuals whose relationship is governed by contracts. In the perspective of such a principle for social organization, economic order has no connection with moral order. It was also in this period that the term jingji became detached from morals and since then began to pick up the meaning with which we are familiar today. However, at the same period, China was faced with the failure of the introduction of the Western system of representative government. In addition, the common people faced impoverishment, which was touched off by the first modernization movement that was launched simultaneously with the political reform in late Qing. These events acted as the catalysts of many intellectuals' abandonment of the liberal principle for social organization, which views the society as a group of individuals formed by the new morals and norms. This is the internal cause of the May Fourth intellectuals' acceptance of Marxism-Leninism in the perspective of intellectual history.
Historical materialism and the surplus value theory are main components of Marxism. And, the surplus value theory is a derivative of the criticism of the western liberal principle of social organization and explanation of the impoverishment of labor. Leninism carries the idea that society be formed by proletarian elites. This went well with the May Fourth Intellectuals' skepticism towards the Western liberal principle of social structure. In this piece, we try to trace the process of the transformation of Chinese Intellectual's economic perspective and May Fourth Intellectuals' acceptance of Marxism-Leninism through a quantitative analysis of the meanings of the term jingji and other relevant terms run in modern Chinese newspapers and journals, especially the eleven volumes of La Jeunesse. We found that the rise of Marxist Economic Determinism was closely related to Chinese intellectuals' return to the idea that society be formed by ethical norms. The introduction of economic determinism is appeared in three stages. The first stage was represented by the publication of the first five volumes of La Jeunesse (1915~1919), in which the term jingji became detached from morals and the term shehui (society) made its debut, It was also in this stage that the liberal principle for social structure was under the impact of the failure of introducing republicanism into China. The second stage was marked by the publication of volume 6~8 of La Jeunesse (1919~1921). This stage saw modem social structure greeted with considerable skepticism and the assimilation of historical materialism was accepted. Also, in this stage, intellectuals became aware of the difficulties of the common people in making their livings and the impoverishment of labor and peasants. The last three volumes of La Jeunesse, namely, volume 9, quarterly, and irregular issues (1921~1926) were symbols of the third stage, in which the surplus value theory and Leninism prevailed. In this article, by juxtaposing the process of May Fourth intellectuals' acceptance of economic determinism and the rise of Marxist economic determinism in the West, we try to explore the mechanism they shared and review the role that deep structure of traditional Chinese culture played in the acceptance of Marxism-Leninism.

参考文献 ( 50 ) 〈TOP〉

金观涛、刘青峰(2000)。从「群」到「社会」、「社会主义」－中国近代公共领域变迁的思想史研究。中央研究院近代史研究所集刊，35
连结：
金观涛、刘青峰(1999)。近代中国「权利」观念的意义演变－从晚清到「新青年」。中央研究院近代史研究所集刊，32
连结：
知新报。
庸言。
东方杂志。

被引用文献 ( 2 ) 〈TOP〉

郭建佑(2012)。从晚清译书书目的分类体系论晚清士人对西学类目的解读与应对。图书资讯学研究，6(2)，139-181。
(2007)。历史研究的客观性—论观念史图像中的真实。新史学，18(1)，121-168。

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