梁启超“民”之观念的分裂与统一——以雷蒙·威廉斯的“共同文化”观为参照  

The Split and Unity of Liang Qichao’s Concept of“People”—Taking Raymond Williams’View of“Common Culture”as Reference

作　　者：姚辰 吴佩烔 Yao Chen;Wu Peitong

机构地区：[1]上海师范大学,上海200234

出　　处：《现代交际》2024年第7期84-94,123-124,共13页Modern Communication

摘　　要：梁启超对“民”的认识(即他的“民”观念)中呈现出上古时代理想之“民众”与现代之“国民”的分裂。他认为,前者是具有内在优越品格的“民间智者”;后者,即他所处时代的“国民”,则是缺乏团体意识、责任意识等的“群氓”。以雷蒙·威廉斯的“共同文化”观为参照可知,这种分裂来源于梁启超基于特定时势需要、从特定立场出发对中性的、整体的“民”观念进行的不同利用:利用“民”之内在缺陷陈述国族危亡之理,利用“民”之固有优越宣扬国族不亡之理。“民”也就此成为想象中之“民”。20世纪20年代,梁启超思想中的“情感转向”,意味着他对“民”的认识从想象走向现实,从片面走向整体,从而彰显了把握民众完整人格和鲜活个性的重要意义。Liang Qichao’s understanding of the“people”(i.e.his concept of“people”)presents a split between the“People”from Three Generations and the modern“citizens”.The former is a“folk wise person”with inherent superior character,while the“people”in his era are“mob”lacking group consciousness and sense of responsibility,etc.Taking Raymond Williams’perspective of“common culture”as reference,it can be seen that this split stems from Liang Qichao’s different utilization of the neutral and holistic concept of“people”based on specific historical needs and perspectives:using the inherent inferiority of"people"to state the theory of national crisis,and using the intrinsic superiori-ty of“people”to promote the theory of national immortality.“The people”have thus become the imagined“people”.In 1920s,Liang Qichao’s“emotional turn”in his thinking meant that his understanding of the“people”shifted from imagination to reality,from one-sided to holistic,thus highlighting the significance of grasping the complete personality and vivid individuality of the people.

关 键 词：梁启超 雷蒙·威廉斯 “共同文化”观 “民众” “国民” “新民” 

分 类 号：D092[政治法律—政治学]