建立稳定的社会秩序和良好的社会机制,谋求国家与民族的发展与繁荣,是中国历史上一个永恒的主题。历史上关于社会建设的实践和思想理论,源远流长,涵蕴丰富,传统与现代兼容,精华与迂腐并蓄,又长期表现为政府行为和社会行为的双重作用,其本身就是一个庞大多彩的“文化宝藏”。本刊开设“中国传统社会建设理论研究”专栏,选用了李治安教授承担的国家社科首届重大招标项目“我国历史上关于社会建设理论的研究”的一组论文,以飨读者。其中,张分田文剖析各种典型的理想政治模式的结构、要素,揭示古代主流文化核心价值体系的特征,全方位、多视角地把握传统社会道德建设理论的内涵、属性和价值,揭示其在构建社会秩序、实现社会理想中的重要功能。王利华文指出,“三才”理论即中国古代社会建设的思想纲领,以“天”为经、“地”为纬、“人”为本,注重协调和综合考量人与天、地之间的关系,该理论虽非严密科学论证,但其借鉴意义显而易见。李治安文认为,张载、朱熹、王阳明以理学家和士大夫代表的双重身份论述“宗法”、“家礼”、“义学”、“社仓”和“乡约”等问题,从新儒学的最高层次为乡里新秩序绘制了一幅内涵丰富的蓝图。这无疑给致力于乡村建设的士绅群体提供了精神支撑与理论先导。王先明文指出,清末“新政”中乡绅强占权力和资源,形成绅权“体制化”及绅民对立。国民政府欲借保甲制,打破乡绅专断,终未如愿。梁漱溟、晏阳初等或多传统色彩,或带西化倾向,试图从文化建设层面规划乡村发展。共产党以革命的选择,开辟了近代民族和乡村建设的胜利之路。江沛文论及近代转型期经济重构引发城乡失衡、移民潮、娼业痼疾、匪患、秘密结社等诸多社会问题,强调社会问题解决的根本途径是法治化。 Establishing a stable social order and a sound social system and seeking the development and prosperity of the country and the nation are an eternal theme in Chinese history. Historically, the practice and ideological theory of social construction has a long history, rich heritage, compatibility with tradition and modernity, its essence and pedantry, and long-term performance as a dual role of government action and social behavior. In fact, it is a huge and colorful “ Cultural treasure ”. The magazine opened “China’s traditional social construction theory” column, selected Professor Li Zhian bear the first major social sciences bidding project “history of our country on the theory of social construction, ” a group of essays to readers . Among them, Zhang Zhanwen analyzes the structure and elements of various typical ideal political models and reveals the characteristics of the ancient mainstream culture core value system. He grasps the connotation, attribute and value of the traditional social morality construction theory from all angles and perspectives, In the construction of social order, to achieve social ideal of the important functions. Wang Lihua pointed out that the theory of “three talents”, that is, the ideological program of ancient Chinese society, is based on “Heaven ” and “Earth ” as latitude and “person ” as the basis, focusing on coordination and comprehensive consideration of people And the relationship between heaven and earth, although the theory is not rigorous scientific argument, but its significance is obvious. According to Li’s article, Zhang Zai, Zhu Xi and Wang Yangming argue that the two identities of the Neo-Confucianism and the representative of the scholarly officials are “patriarchal”, “ritual”, “righteousness”, “social positions” and “ About ”and other issues, from the highest level of neo-Confucianism for the new order of the village drawn a rich connotation blueprint. This undoubtedly provides spiritual support and theoretical guidance to gentry groups dedicated to rural construction. Wang Xianming pointed out that in the late Qing Dynasty, the gentry in the “New Deal” seized power and resources, formed the gentry power “institutionalization ” and the opposite of the gentry. The Kuomintang government tried to break the squire arbitrarily by means of a Baojia system and eventually failed to do so. Liang Shuming and Yan Yangchu are more or more traditional or inclined to bring westernization, trying to plan rural development from the perspective of cultural construction. The Communist Party, by its choice of revolution, opened up the road to victory in the construction of modern nation and country. Jiang Peiwen and many other social issues such as economic restructuring in the modern transition period caused urban-rural imbalances, immigration waves, prostitution diseases, banditry and clandestine associations. Emphasizing that the fundamental way to solve social problems is the rule of law.