卡里斯玛、公共性与中国社会--有关“差序格局”的再思考

Charisma,Publicity,and China Society:Rethinking of "Chaxu Geju"

对费孝通的"差序格局"概念,已有的研究大多从个体与不同类别的其他社会成员之间关系的差异性出发来讨论。笔者以为,类似的模型几乎可以在世界任何一个文化里找到,仅从这一视角出发肯定有所偏差。事实上,费孝通认为存在两种"社群":由团体格局所形成的"团体"和由差序格局形成的"社会圈子"。东西方社会结构的差异不在于西方只存在"团体",东方只存在"社会圈子",而在于这两种"社群"在社会构成上的不同。笔者由此指出,"差序格局"的实际含义是强调由"差序"所构成的社会组织在中国社会中占据主导与支配地位。中国所谓的公共领域,实际上由私人领域扩张与转化而来,或者受到私人领域的支配,这也使得中国社会的公共性供给在相当程度上依赖并取决于处于"差序格局"中心的某个个体或某一批个体的道德性。

The discussion in the current research concerning Fei Xiaotong＇ s notion of Chaxu Geju concerns the differences in the relationships between the individuals and the other social members in various categories. But the author thinks the same pattern can be found in any culture, there must be some deviations if we discuss it just from this angle. Fei Xiaotong insisted that there were two kinds of social collectivity, the group, formed out of Tuanti Geju; and the social circle Shehui Quanzi, formed out of Chaxu Geju. The social structural difference between the East and the West is not that the West has groups only and that the East has Shehui Quanzi only. Instead, the difference lies in the function of Chaxu Geju： In China, it is the social organizations resulting from Chaxu Geju that have occupied the dominant and guiding positions. The public sphere in China is actually an extension and transformation from the private sphere, or, at least, is dominated by the private sphere, that Consequently, offering publicity in Chinese society, to a considerable extent, is dependent upon the morality of one or several individuals at the center of the configuration of distinctions.