摘要
1934年2月蒋介石发起了旨在通过改良民众日常行为而复兴"固有道德"的新生活运动,在汪精卫的影响下,蒋使用道德教化的方式督促民众遵守新生活规范,但他仍然把新运与政府工作整合在一起,依靠国家机器的力量,尤其是警察,来确保运动的推行。时论将此运动视为在德治衰退、法治未建的国家治理疲软状态中维系社会秩序、培养合格国民的有效手段。因而,新生活运动表现了政府在德治与法治框架以外规训民众日常生活的尝试及其遇到的困难。以培养"驯顺的肉体"为目的而言,新生活运动与福柯所归纳的西方国家对民众的规训机制有诸多相似之处,但它其实是中国自身近代化过程的有机组成部分,体现了晚清以来现代国家建设的一个中间状态。处于"训政"阶段威权政治下的南京国民政府在新生活运动中用警察等强制性国家权力结合传统的德治话语来规训民众日常生活,但这一规训机制并不能纳入法治的框架,也未能为现代国家介入民众日常生活设定明确的道德和法律界限。
Chiang Kai-shek launched the New Life Movement in Nanchang in February 1934 to revive traditional morality by reforming people's daily behavior. Under the influence of Wang Jingwei,Chiang deployed the method of moral suasion to urge the Chinese people to observe the New Life directives,but he still integrated the Movement into government routine and relied on coercive power of government agents,especially the police,to push forward the Movement. The politicians and commentators at that time viewed this movement as an effective way to bring forth high quality in citizens and to maintain social order in a disordered country without either traditional rule of virtues or rule of law. The New Life Movement reflected the endeavor the Nationalist government made to discipline people's daily behavior. The mechanism of discipline that the Nationalist government introduced did not follow the rule of law,nor demarcated a clear boundary between morality and legality for the modern state to intervene in people's daily life.This new domain of governance was an intermediate stage in China's modernization process,though it shared some similarities to the Western state apparatus of disciplining to produce'docile bodies'in Foucaultian sense.
出处
《南京大学学报（哲学．人文科学．社会科学）》
CSSCI
北大核心
2013年第5期89-102,159-160,共14页
Journal of Nanjing University(Philosophy,Humanities and Social Sciences)
