拥挤列车模式明清时期的社会认识和秩序建构.docVIP

　拥挤列车模式：明清时期的社会认识和秩序建构 The Crowded Train Model: The Concept of Society and the Maintenance of Order in Ming and Qing dynasty China 寺田浩明 著 阮云星 译 摘要： 本文通过提示明清社会的秩序建构与现代生活中拥挤列车里的“秩序形成”方式的相似性，阐明当时社会认识的特征：拥挤列车模式的社会理解，是一种通过将个别主体的利益主张看成“私欲”加以制约来建构全体秩序的图景世界；这样的建构逻辑，必然要求芸芸众生的互助互让，同时企求某种超越个私当事者相互竞争的、似乎能在通观整体状况之中追求诸当事者共存的“公”主体。亦即，这样的逻辑，从当权角色方看，并非在面临横溢着无数个别主体的私权利主张的状况下，通过对这些主张的根据进行系统的整理和强力推行来构筑权力基础；而是相反，毋宁采用公与私、全体与个体这样的言说修辞法，通过剥夺个别主体自我主张的绝对根据来逐渐确立作为代表全体利益之公权力的权力基础。 关键词： 礼教 互助合作 私权利 公权力 Abstract ： This essay explains the concept of society and the maintenance of order in the Ming-Qing China by the analogy of the peoples behavior in the crowded train. The crowded train concept of society did not justify protection of individual interests but restricted pursuit of these as selfish and thus fostered a world-view based on the creation of group order. This type of structure inevitably transcended the world of small disputes between private interests, seeking and giving prestige and authority to public entities which promoted peaceful coexistence. My argument is that, rather than lining up competing individual claims about interests; processing these systematically according to the basis of the claim; and legitimating its enforcement power by realizing principled decisions, the state did the opposite - through the rhetoric of public versus private and group versus individual, the authorities in fact deprived the individual of any absolute justification for private claims and installed public power as representative of the general interest. Keyword： Lijiao(popular Confucianism), mutual cooperation, private rights, public authority 等级仰或互助 溝口雄三（MIZOGUCHI Yuzo）教授在其“礼教和中国革命”的报告中指出，近代以来礼教作为传统中国社会身份等级关系和集团性压制（个性）体制之象征，一直被人们所否定；他论证了 “礼教”在其开始被使用的明清时代，自身所持有的意涵和功能，特别唤起人们对礼教在当时流动的社会状况中所持有的相互扶助、相互连带的含义的注意。 基于这样的礼教认识，一方面，溝口教授指出了近代西洋中心主义（“近代主义”）取向的中日学者对礼教认识的偏颇，即，忽略了作为传统的民众日常生活中之规范的礼教（popular Confucianism）所持有的合作的相互扶持的内容；另一方面，他提议，搁置好恶，应在近500年来