李孝悌王昱峰2019-08-282006-8-262019-08-282006http://etds.lib.ntnu.edu.tw/cgi-bin/gs32/gsweb.cgi?o=dstdcdr&s=id=%22GN0886100048%22.&%22.id.&http://rportal.lib.ntnu.edu.tw:80/handle/20.500.12235/85706中文摘要 本論文旨在研究中國文化何以缺乏「公共性」，呈現一種無「公民」狀態，並討論一九三○年代及一九八○年代的兩波有關「第六倫」的討論，最後對目前國內缺乏對「公民性」的適當教育的狀況，而希望藉著這個研究強調應在適當課程中發展本土公民教育。 社會學家韋伯在他的《中國宗教》中強調中國是一個特殊主義的文化，而社會心理學家威爾森（R. W. Wilson），也有一個困惑，即中國顯然是一個「特殊主義的文化」，但何以中國人始終認為自己是一個「普遍主義的文化」，本論文即以此為始點，試著探討究竟上述論點是否站得住腳。 在本論文中我借用齊美爾（G. Simmel）的一個觀念dyad作為分析的概念。齊美爾說「dyad」是一種一對一的封閉狀態。在中國傳統的倫理思考中，因過度注意一對一的關係，故忽略了對法人、陌生人或其他與公共領域有關的事務，因此基本上是以「五倫」為核心思維的「宗法性的私民」，缺乏公共性的思維同時也形成了「無公民狀態」，而由「宗法性的私民」到「公共性的公民」是人倫特殊主義到道德普遍主義，是前現代宗法單子到現代國家主權者的差異。 本論文的後半部則討論了一九三○年代與一九八○年代的「第六倫運動」，在一九三二年，何永佶提出了掙脫傳統「五倫」思維的「第六倫」思維。不過，何永佶的文章在當時並未引起足夠的重視。到了一九八○年代，李國鼎則提出了「第六倫運動」，這個運動的提出，正值臺灣經濟起飛，社會急遽改變，傳統的五倫關係已經無法充份維繫人心之時，所以一方面是整個運動有鮮明的針對性，另一方面在那樣的情況之下，這個運動的訴求也很快得到各方面的呼應。關於這兩波有關「第六倫」的運動，我在論文中有比較詳細的探討，我認為它們代表一種本土式的公民意識的萌芽。 最後，本論文也指出，臺灣的教育普遍欠缺普遍主義式的公民教養，這是今後朝野上下所應當努力的目標。The aim of this dissertation is to probe into a complex and troubling question about Chinese culture. Why did Chinese culture never develop the idea of “publicity”? Throughout the centuries, the Chinese have always believed that their approach to the philosophy of human relations is “universalistic.” However, as R. W. Wilson, a famous social psychologist, has pointed out, Chinese moral philosophy is actually “particularistic.” In the main body of this dissertation, I try to prove that in traditional China, the concept of moral excellence was always limited to “particularistic” thinking. I borrow George Simmel’s term “dyad” to analyze this cultural phenomenon. Simmel defined “diad” as a one-to-one, mutual relationship. In the past, Chinese contemplations about ethical problems have always limited their focus to one-to-one relationships, that is, mutual relationships between two people. Legal (or juridical persons) were never considered in the discourse on ethical problems in traditional China. In other words, anonymous persons or strangers related to the public domain were never a topic of discussion in traditional Chinese debates about ethical problems. Thus, Confucian ethics were solely concerned with Wu-Lun (五倫), or The Five Relationships, namely those between sovereign and subject, father and son, husband and wife, among brothers, and between friends. This is one of the major reasons why China, unlike Western Civilization, did not develop a concept of “public-ness” or a notion of “the public domain.” In this dissertation, I also try to demonstrate that in the 1930s and 1980s, there were two movements which advocated the establishment of Di Liu Lun, or The Sixth Kind of Relationship. These movements called for the inclusion into ethical concern of people outside the traditional Five Relationships. In the 1930s, He Yongji (何永佶), a Harvard graduate, initiated a discussion of The Sixth Kind of Relationship. However, He’s opinions only appeared in several obscure articles which did not attract much attention among contemporaries. In the 1980s Li Guoting (李國鼎), a powerful economic and technocratic official in the Guomindang (KMT) government, publicly launched Di Liu Lun Yundong, or The Sixth Kind of Relationship Movement. In the 1980s, Taiwanese society underwent enormous changes prompted by economic growth, social change, and political liberalization. Due to these vast societal transformations, traditional bonds gradually lost their cohesive strength. Li Guoting’s new ethical movement thus attracted immense attention. In the final part of this dissertation, I try to delve into the content of this movement and its implications for Chinese culture. I describe this movement as an indigenous burgeoning of the sense of “public-ness”. Unfortunately, however, the current curriculum of Taiwan’s education system usually neglects this fundamental issue so vital for the development of a vigorous and healthy society. The concept of “public-ness” has never constituted a substantial part of the textbook used in Civic Education (gongmin jiaoyu) courses. I hope that the findings of this dissertation will make a substantial contribution to raising an awareness of this important issue.對體文化視域公民公共性私民宗法性差序格局人倫五倫第六倫特殊主義普遍主義公民教育particularismuniversalismdyadpublic nesspublic sphereR. W. WilsonG. SimmelThe Sixth Kind of RelationshipLi GuotingHe YongjiCivic Education