陳立夫唯生論的起源與發展(1928-1935)

Abstract

本文從唯生論出發，探討陳立夫如何回應國民黨的黨政需求。唯生論的特殊之 處，在於反映國民黨對組織特殊的見解。唯生論的背景源於傳統的人際網路，並試 圖結合科學的思維來構成現代國家。陳立夫所企圖建構的現代國家，繼承了戴季陶 主義，要求精英領導，強調一套從自身、國家而至世界的思維方式。 陳立夫的唯生論先從服務的人生觀開始發展，在 1932 年運用中庸的誠與化之理 論將整個國家與社會連結成一個有機的生命體。又在 1933 年並結合傳統易傳的世界 觀，試圖將傳統倫理與現代國家組織進行有機的調和，以此發展整體和諧的道路， 用來反對共產黨的階級鬥爭道路，並試圖教化群眾，建設現代國家。

This thesis aims at how Li-fu Chen catered his Vitalism in response to the Kuomintang's party-state interest. Vitalism reflects the Kuomintang’s views on the organization mechanism which grafted from its traditional social network and ethics. Chen devoted himself to coordinating science in his political theory when Kuomintang attempted to establish a modern state. With the guidance of Chi-Tao Tai's political pragmatism, he finally created a holistic blueprint of a Vitalist leadership from the conception of the individual, world to the whole cosmos. Vitalism ethics begins with the development of a life philosophy to the public service. In 1932, he applied the doctrine of modesty and integrity to connect the entire country and society into organic living. In 1933, he combined the interpretation of the Books of Changes, reconciling traditional ethics with modern state organizations to develop the path of class harmony against the Class Struggle of the Chinese Communist Party. Based on his efforts and theory of an ideal polity, the destination of this goal is to cultivate a mass foundation to support a new Chinese republic.