对进化论的反思--梁启超晚年的文化观念

Reflections on the Theory of Evolution——Cultural Perceptions in Later Years of Liang Qichao

进化论是现代中国最有竞争力的外来思想之一。进化/进步论在中国,不仅是一种自然与社会的普遍规律,还包含着一种使中国人惊醒的宿命论和催人奋进的激进主义。20世纪初,梁启超与夏曾佑等人率先把进化/进步论引进历史学,发动了中国"史界革命"。梁启超的进化论史观大体有三个方面:首先,史学的对象就是人类社会的进化;其次,社会进化有其因果关系和内在动力;最后,社会进化的阶段性即是历史分期的论据。1920年以后,梁启超明确使用李凯尔特的历史思想,由"普遍史"转向"文化史",并重新解释中西文化的一些问题:第一,文化不同于自然;第二,史学唯求"不共相"。梁启超从普遍进化论转向历史文化的个性,不但提出了中国文化研究与建设的自主性问题,实际上也提出了一个政治议题:既然不同的历史文化有其特殊性,那么中国现代性就不能简单地模仿西方。

The theory of evolution is one of the most competitive foreign ideas to the modern China. Evolution /Progressivism in China, is not only a universal law of nature and society, but also contains the fatalism wakening the Chinese people and the radicalism inspiring people. In the early 20th century, Liang Qichao and Xia Zengyou, who firstintroduced evolution / progressivism to the field of history, started the“History Revolution”in China. There were threeaspects of Liang Qichao＇s evolutionary view of history： First, the object of the historiography was the evolution of humansociety; second, social evolution had its causality and intrinsic motivation; finally, the division of social evolution wasalso the argument for the history division. After 1920, Liang Qichao borrowed obviously the idea of Rickert, namely, heswitched his attention from “general history” to “cultural history”, reinterpreting Chinese and western Culture. First,culture was different from nature. Second, diversity was of great importance for historians. Liang shifted from generalevolution to characteristics of culture, proposing ideas of establishment of Chinese cultural studies and the constructionof autonomy, which also led to the political issue： The Chinese modernity could not only simply imitate the West sincedifferent history and culture has its own specificity.