中國無政府主義的思想基礎

An Inquiry into Intellectual Structure of Chinese Anarchism

安井伸介(Shinsuke Yasui)

指導教授 ： 陳思賢 ； 林俊宏

國立臺灣大學/社會科學院/政治學研究所/博士(2011年)

https://doi.org/10.6342/NTU.2011.00214

摘要

無政府主義在近代中國甚為流行的史實已是學界的共識，我們翻閱過去的研究就能大致上了解中國無政府主義的發展概況。然而，到目前為止從「思想」的角度切入之著作並不多，本論文擬彌補此點。在此所說的思想基礎，是指「無政府主義何以成立」或「中國無政府主義者如何討論使得無政府主義成立的核心價值」等理論依據，其研究方法屬於政治思想研究的範疇。本論文特別重視在與橫向（西方無政府主義）的比較之下，縱向（中國傳統思想）在思維與價值觀上給予中國無政府主義的影響，進而分析出中國無政府主義的思想特色。因此，本論文並不以歷史順序或思想家當作分析單位，而將分析焦點放在各種觀念與思想議題上。
　　本論文首先在第二章和第三章針對「自由」與「平等」的觀念進行分析。這是因為兩者都是構成無政府主義的核心價值，但是其含義錯綜複雜，所以我們透過中國無政府主義者對兩種概念的論述之分析，能夠了解他們以什麼樣的思維與價值觀來理解兩種概念。第二章顯示中國無政府主義呈現出兩種有關自由的觀點，即：收斂個人的境界式絕對自由觀和吸收西方無政府主義理論的自由組織論。一方面近代中國的知識分子探討自由的本質之際，在傳統思想的影響之下，容易想到境界式的絕對自由，而其到達方式為「無我」等收斂自我的功夫；另一方面，當時出現自由與社會關係能否共存的問題，有些中國無政府主義者利用西方無政府主義理論，從自由組織和自由契約的角度提出答案。第三章則探討平等的觀念，劉師培在一系列有關平等的文章當中，表現出齊物式萬物一體的平等觀和「均平」的平等觀。雖然兩種平等觀的意義並不相同，但是，他討論兩種平等觀的出發點都在於如何克服「私心」，其討論方式顯然繼承傳統公私論的模式。
　　接著，為了探討無政府主義何以成立的理論依據，第四章和第五章分別討論倫理道德與勞動的問題。第四章將討論焦點放在政治思想的重要議題「倫理秩序」上面，探討在中國無政府主義者的思想中，未來的理想社會如何維持倫理秩序。我們發現，中國無政府主義強烈批判外在規範的結果，倫理秩序變得必須依賴內在道德。一方面新世紀派在科學主義的影響下，提出可稱為「知識道德論」的人性發展論，而另一方面朱謙之提出融合多樣性的境界式一元倫理觀。第五章則關注經濟面向，亦即，探討在未來的理想社會中，勞動扮演什麼樣的角色，人們是否會主動勞動的問題。本章透過中國無政府主義對勞動的觀點，分析中國無政府主義有沒有表現出所謂「勞動神聖觀」。經過分析便發現，中國無政府主義基本上沒有將勞力視為提升自己的手段，並不具備「勞動神聖觀」。亦即，他們的口號「勞工神聖」的重點也只在於批判不勞而獲的社會關係。對中國知識分子來說，提升自己的不二法門是“學”，進而出現「勞力與勞心（學）的結合」的理念。
　　第六章則探討中國無政府主義與世界語（Esperanto）密切結合的原因，在其分析過程中，也會關注思維與價值觀給予的影響。經由一系列有關中國無政府主義與世界語關係的分析就發現，在錯綜複雜的因素當中，以下三點是關鍵因素：作為文化背景，中國文字的特色使得知識分子對語言文字問題極為敏感；作為思想因素，在無政府主義的影響之下，民本式的關懷轉為重視民眾的自主性，而在中國，語言（世界語）則成為使得民眾獲得自主性的關鍵；作為思維因素，中國無政府主義的世界主義與世界語的內在理想都具有“統一（unity in uniformity）”的世界藍圖，相同的世界觀使得兩者容易結合。
　　透過以上的分析，本論文發現，中國無政府主義雖然批判傳統而嚮往未來的理想社會，但是設想理想社會時出現的思維與價值觀依然深受傳統的影響，由此呈現出與西方無政府主義不同的思想特色。此外，本論文也指出，中國無政府主義在政治理論上缺乏完整性，中國無政府主義無法有效回答無政府主義何以成立的問題，這一點是中國無政府主義的致命缺陷。

關鍵字

無政府主義 ； 思想研究 ； 勞動神聖 ； 世界語 ； 劉師培 ； 吳稚暉 ； 李石曾 ； 師復 ； 朱謙之 ； 巴金

並列摘要

It is known to the academic world that anarchism was widely in fashion in modern China, and literature review provides an outline of the history of Chinese anarchism. Nevertheless, only scanty researches are from the viewpoint of the intellectual structure. This study aims to fill the vacancy. Intellectual structure in this thesis refers to a theoretical basis to answer the question of how anarchism would be realized, and how anarchist discusses the core values that construct anarchism. The analytical method of this thesis is classified into the field of political thought, and would indicate distinguishing characteristics of Chinese anarchism though a comparison of the side effects of western anarchism and the vertical effects of Chinese traditional thought upon the intellectual structure and values of Chinese anarchism. For this reason, this thesis does not arrange chapters upon timelines or thinkers, but places emphasis on concepts and theoretical issues.
First, chapters 1 and 2 analyze the concepts of freedom (Ziyou) and equality (Pingdeng) that construct the core values of anarchism, but contain complicated meanings, allowing us to analyze and understand how Chinese anarchist grasped the concepts through thought and a sense of values. Chapter 2 indicates that Chinese anarchism possessed two types of concepts of freedom. One was absolute freedom, which required realization through attaining a state of self-disappearing, while the other was a manner of free organization, which was introduced from theories of western anarchism. On one hand, when modern Chinese intelligentsia searched for the substance of freedom, they tended to focus on absolute freedom in the ideal state under the influence of traditional thoughts, which was accomplished through selflessness (Wuwo). On the other hand, an intense topic at the time was to discuss whether, or not, freedom disturbed social relations, and some Chinese anarchists attempted to determine the answer from the viewpoint of free organization and free contract, using the western anarchism theory. Chapter 3 inquires into the concept of equality by analyzing a series of essays about equality, by Liu Shipei, who also suggested two types of the equality concept, namely, equality beyond differences and the egalitarian equality (Junping). Although there are differences between them, the starting point of discussion was to show how to overcome selfishness, and this manner of thought was under the influence of traditional debate regarding private and public (Gongsi).
Chapters 4 and 5, respectively, address ethical and labor problems in order to investigate the theoretical bases that construct anarchism. Chapter 4 concentrates attention on the politically important issue of ethical order for analyzing how Chinese anarchists plan to maintain ethical order in an ideal future society. This thesis infers that, the ethical order that Chinese anarchists imagined inevitably relied on inner morals, in spite of the fact that they intensely criticized outer normative morals. The La novaj tempoj (Xinshiji) group asserted the moral development theory which might be called “knowledge moralism”. Meanwhile, Zhu qianzhi represented an idealistic mono ethical order, which merged ethical presuppositions of diversity. Chapter 5 deals with the economic problem of the kind of role that labor would assume, and whether people would work positively in an ideal future society. This chapter examines whether Chinese anarchism expressed the view of supposed “holy work (Laodong Shensheng)” through analysis of the discourse of labor. We would find that they did not regard physical labor as a method of self-actualization and possessed no concept of holy work. Their slogan of “holy worker (Laogong Shensheng)” placed emphasis only on criticism of the exploitation of social relationships. For Chinese intelligentsia, the only path to self-actualization was “study (Xue)”; therefore they espoused the ideal of a combination of physical labor with brain work.
Chapter 6 aims to clarify the reasons why Chinese anarchism and Esperanto were bound together in China, as seen from the viewpoint of intellectual structure. Ultimately, we found three key factors out of these complicated relationships. First, the characteristics of Chinese characters made Chinese intelligentsia sensitive to language problems. Second, regarding the anarchism principle, the traditional method of attachment to the people (Minben) must be converted into the democratic method, which emphasizes autonomy of the people, and language was the key factor for people to acquire autonomy in China. Third, both the cosmopolitan ideal of Chinese anarchism and the inner ideal of Esperanto have an image of unity in uniformity as a global blueprint, which was the same view of the world, making it easy to combine them.
We can find through the above inquiries that, although Chinese anarchists criticized tradition and announced their ideal society of the future, their intellectual structure remained decisively under the influence of tradition, which formed the distinctive features of Chinese anarchism that differed from those of western anarchism. Furthermore, this thesis points out that, Chinese anarchism lacked systematic political theory, thus, Chinese anarchists could not successfully answer the question of how anarchism would be realized, and this point became a fatal defect of Chinese anarchism.

並列關鍵字

ANARCHSIM ； INTELLECTUAL STRUCTURE ； HOLY WORK ； ESPERANTO ； LIU SHIPEI ； WU ZHIHUI ； LI SHIZENG ； SHIFU ； ZHU QIANZHI ； BA JIN

參考文獻

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