儒家傳統文化與當代中國農村的文化轉型—湯池實驗的啟示

Confucian Culture and Cultural Transformation in Rural China—The Enlightment of Tangchi Experiments

蔡正道(CHENG-TAO TSAI)

指導教授 ： 林端

國立臺灣大學/社會科學院/社會學研究所/碩士(2010年)

https://doi.org/10.6342/NTU.2010.03333

摘要

國際知名的當代佛教高僧淨空法師，於2004年在大陸安徽廬江的一個湯池小鎮創建了「廬江文化教育中心」。中心成立後，當地的犯罪率、離婚率等得到明顯改善，絡繹不絕的外來參觀者無形中也帶動地方經濟發展，甚至連聯合國教科文組織成員都欲派人前往參觀，我們將這些現象稱作「湯池現象」。
　　「湯池現象」的影響與可以討論的層面既廣且深，本文主要從「傳統儒家文化的復興」和「當代中國農村的文化轉型」來討論「湯池現象」可能帶來的啟發。我們知道，近年來隨著中國在政治與經濟的崛起，以及在改革開放底下的個人精神空虛問題，使得以儒家為首的中國傳統文化復興熱潮持續發燒；另一方面，這個大國背後最大的隱憂—三農問題，隨著農民日漸溫飽，過去較不被注意的文化論述也漸漸出現。就是在這兩點的交會上，筆者擬從文化教育中心在湯池推廣的傳統文化活動，來看傳統文化對當前的農村文化轉型有何啟發與意義。因此在本文的文獻回顧中，我們看到許多學者對農村文化破敗感到憂心，理解他們所認為的破敗原因，並從政治經濟學的視角提出農村文化建設之所需。既然文化很重要，那麼應該怎樣轉型呢？此處我們指出了既有討論（兩種現代性話語）的不足，並嘗試指出，以傳統儒家文化為主體的文化資源或許可以嘗試運用。
　　就是在這樣的脈絡底下，我們接著要了解文化教育中心於湯池所展開的活動，以及當地居民的看法。對此，筆者首先簡單扼要地介紹文化教育中心的核心教學理念—「修身為本，教學為先；學為人師，行為世範」，其最大的特色在於「學儒」而非「儒學」，強調力行傳統倫理道德與實踐儒家經典「《弟子規》」的教誨於日常生活，並傳授一套操作性高、實踐性強的演練方法。
　　至於文化中心的歷史發展、和當地民眾互動的情形以及影響層面，筆者以三個時期—「創建期」、「發展期」、「轉型關閉期」—來加以定位。在這三個時期中，我們討論了文化中心「何時」成立、「為什麼」會成立？「如何」成立？是「誰」參與了這些活動？其核心理念為何？做了什麼事情？有什麼效果？簡單地說，在「創建期」，我們看到文化中心因其創辦人是法師的原因，又是外來的宗教領袖，這種「境外宗教」的特色使得他們在一開始進到大陸推廣傳統文化時，遭遇了一定的困難；而在「發展期」時，文化中心藉著「下鄉教學」、「撿垃圾等衛生打掃」、「升旗典禮」、「模範評選活動」等等，與當地居民漸漸形成良好互動，而隨著淨空法師的宣傳和「幸福人生講座」的成功，愈來愈多人加入到這個團體；當文化中心的影響力日漸擴大時，卻也增加了有關當局的憂慮。最後，文化中心於2008年11月已暫時關閉，我們在文中也討論其關閉的可能原因與後續影響。
　　文化教育中心在湯池雖然僅有三年的時間，且其自我定位和影響力也遠超過湯池，但筆者認為，恰恰是這種「雙元性」能為當前的農村文化轉型提供某種啟發，即一種超越成鄉二元對立的文化資源，在某種意義上是當前農村文化轉型所需要的資源；而以儒家文化為主的傳統文化，其強韌的生命力正是當前農村仍能加以使用的原因之一；從文化中心所推廣的本體性價值來看，筆者認為不至於會有許多學者所擔心的問題，反而可以讓我們對「差序格局」重新反思；而文化中心在湯池所推行的文化建設，所具有的「溢出」效應和對當前農村面臨的倫理性危機的啟發，都是有意義的；另外，從「破窗理論」我們也可以看到，文化中心強調「從我做起」，在湯池鎮打掃衛生、撿拾垃圾的深刻意義。這些都是可供農村文化轉型時所需要的資源，以及農村文化建設者值得加以思考的。此外，正因其在某個角度是超越城鄉的，所指涉和解決的問題以「人」為核心，這些內容是否也能提供給我們一種有別於宗教的生命教育思考呢？這是可以從湯池實驗加以延伸討論的面向之一。
　　為了更好地理解湯池實驗可能帶來的啟示，筆者在討論完其歷史發展和可能的意義後，還回過頭來探討湯池實驗的「特殊性」與「侷限性」，畢竟，有關政治社會的具模倫理問題，並沒有所謂萬世不變的「萬靈丹」，如何在地化，如何逐漸提昇人心，如何在對既有結構的分析下進行意義的填補，都還需要有心人共同努力。筆者在本文中以傳統文化做為討論，並不是要「回到傳統社會」，而是嘗試指出，建構中國現代性的部分的資源，應該並且必然會來自中國這個「軸心期文明」的文化傳統，因此我們應當有某種程度的「文化自覺」，並重新思考傳統文化的可能意義，而湯池現象，作為一個影響力極大的文化復興活動，的確值得人們好好認識與看待。

關鍵字

淨空法師 ； 廬江文化教育中心 ； 湯池現象 ； 文化復興 ； 文化轉型 ； 現代性話語 ； 文化自覺

並列摘要

In 2004, Master Chin Kung established the Lujiang Centre of Cultural Education (LCCE). It was located at Tangchi, a small town in Lujiang County, Anhui Province. The center was devoted to the teaching of Confucius to the locals. Since then, the centre had contributed to lower crime rates and divorce rates. It attracted many visitors and brought about economic prosperity in the small town; even the UNESCO sent people to investigate it. We called these “the Tangchi phenomenon.”
The influence of “the phenomenon of Tangchi,” profound as it is, can be approached from various perspectives. The current study approaches it by locating it in two contexts: “the revival of traditional Confucian culture” and “cultural transformation of contemporary rural China.” As a result of rapid political and economical reform and development, people in China can experience emptiness in their individual spiritual lives. Hence the revival of traditional Chinese culture, in particular, Confucianism. What also leads to the revival is the improvement of life quality of the farmers, which brought about some problems, called the Three Rural Issues: the issues remain to be tackled with by the long ignored traditional cultural heritage. Reading the Tangchi phenomenon against these two contexts, the study argues that the LCCE can contribute to the transformation of Chinese rural culture. In our review of the literature, many scholars worried about the deterioration of rural culture and propose solution from the perspective of political economy. The current study tries to point out the deficiency of existing discussions (in two kinds of discourse of modernity) and argue that Confucianism may help to solve the problems encountered by the cultural transformation in Chinese rural areas.
After introducing the two contexts, the study moves on to describe the activities and views of local residents in LCCE. First, it introduces the core teachings of the center, which are “Self-cultivation is the foundation; education is the priority.” What features the center’s teaching is it helps students “learn to live like Confucius" instead of "treating Confucius’ teaching as simply classroom teaching and study". The center emphasizes the traditional Chinese ethics and moral values, honoring and practicing what is stated in a booklet based on the teaching of Confucius, Standards for Being a Good Student and Child. The booklet provides highly workable guidelines for one's behavior, word and thought in order to cultivate one's virtues.
Regarding the development of LCCE, the study talks about its history, its interactions with the locals and its impact in three sections: “the initial period”, “the prospering period”, and “the period of transformation and closure.” These are the questions discussed: when, why, how they were established; who involved in these activities; how about their core ideas; what did they do; what kinds of the effects had been achieved. Briefly answered here, the inaugurator is a Master who is a foreign religious leader. The feature of “foreign religion” made it difficult for the center to get established during the initial period. During its prospering period, LCCE interacted with residents through such activities as “countryside education,” “picking up litter on the streets, cleaning up should one stumble upon some rubbish,” “flag-raising ceremony,” “model selection.” Through the promotion of Master Ching Kung and the success of “Series of Lectures on Happy Life”, more and more people joined this group. As the center’s impact grew, it also attracted the government’s attention arousing their worries and concern. Finally, LCCE had to be temporarily closed in November 2008. The study shall further investigate the reason for its closure and its follow-up effects.
Although LCCE lasted for only three years in the small town Tangchi, its strong character has made an impact far exceeding what the town was able to achieve by itself. The existence of the center in the rural area thus bestows on the town a dual nature: the area turns out to be both rural and urban or even global/international/universal. The small town’s experience can inspire other towns regarding their transformation: to get transformed, a town needs a kind of resource that disregards the differences between a town and a city. The long-lasting traditional Chinese culture, headed by Confucius’ teaching, is what can help the transformation. Judging by the core basic values promoted by LCCE, I don’t think the adoption of traditional Chinese culture in rural transformation will bring about the problems many scholars are worrying about. On the contrary, the adoption can help us reconsider the idea of “the Pattern of Difference Sequence.” Cultural (re-constructions) in Tangchi, with its "spillover" effects, can inspire other villages in China when they deal with some ethical crises. In addition, from the perspective provided by the theory of “Broken windows,” the focus of LCCE on “starting from myself” or “self-cultivation” (in cleaning the living environment) is found to significant, giving an invaluable lesson to the constructor of rural culture. The LCCE experience also provides rich materials for life education: whereas life education by, for example, the Christian faith, may revolve around God, the education of LCCE is human-centered.
Having explored the development of LCCE and its possible contribution, the study investigates its specificity and limitation. There is no panacea for all political and social problems. After all, we need to take into account local differences. Besides, the cultivation of one’s mind and virtue needs patience. What is proposed by the current study certainly needs alternative perspectives to make it more workable. By proposing traditional culture of China as solution to the rural transformation in China, the study is not advocating "the return of traditional Chinese society." What the study tries to emphasize is part of the resources for reconstructing modern China is available from Chinese cultural heritage. We should have some degree of "cultural consciousness," rethinking the meaning of traditional culture. The Tangchi phenomenon, which invites people to reevaluate traditional Chinese culture, will establish itself as a symbol of cultural revival with its great impact.

並列關鍵字

Master Chin Kung ； Lujiang Centre of Cultural Education (LCCE) ； the Tangchi phenomenon ； the revival of culture ； cultural transformation ； discourses of modernity ； cultural consciousness

參考文獻

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