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卢梭“公意”思想在近代中国的传播是一个中国式的化约过程。近代中国知识人将“公意”理论上的复杂性弃之不顾,径自以中国式的“民情”、“民意”来理解。这种化约倾向虽然避免了“公意”的理论纷争,但从接受伊始即凸显出“公意”的道德内涵,且在近代中国知识人的认知中形成了道德化的“民”的神圣感。而在不断从理论上提升“民”的道德性之后,这种具有现代性和普世性的“民”的神圣感与现实中的百姓状况之间产生的巨大反差,使近代中国知识人对现实中的百姓充满了失望,进而怀疑其“国民”资格。但是,出于对民初政情、政党政治的反感,以及来自朝鲜“三一”运动、“五四”学生运动的正面刺激,加之由“公意”所引发的对民主多数性的认知和“国民政治”的向往,《新青年》左翼同人继而认同“公意”理解上的简单化原则,即“多数至上”原则。这一原则促成了他们思想的左转,却又在接受列宁阶级理论后,实际地放弃了“公意”。
The dissemination of Rousseau ’s idea of “public opinion ” in modern China is a Chinese-style process of contractization. Modern Chinese intellectuals have ignored the theoretical complexity of “public opinion” and understood it as “Chinese” and “public opinion”. Although this kind of tendentious tendencies avoided the theoretical controversy of “public opinion ”, from the very beginning of acceptability, the moral connotation of “public opinion ” was highlighted and the moralization of modern Chinese knowledge workers was formed “People ” sense of the sacred. After continuously improving the morality of “people” theoretically, this great contrast between the sacred sense of “people” with the modernity and the universality and the people in reality makes the modern times Chinese intellectuals are full of disappointment with the people in the real world and thus doubt their “nationality” qualifications. However, out of the resentment of the political conditions in the early Republic of China and political party politics and the positive stimulus from North Korea’s “March 1” and “May Fourth” student movements and the “ The recognition of the majority and the longing for ”national politics “, the left-wing colleagues of the ”new youth“ then agree with the principle of simplification in the ”public opinion“ understanding, that is, the principle of ”majority supreme.“ This principle contributed to the left-turning of their thinking, but actually abandoned ”public opinion" after accepting Lenin’s class theory.