生死·道德·革命——晚清“志士”理想中的个体、社会与道德

在晚清“新学家”那里，“志士”是一种与现代国家相匹配的“新民”，“新民”之所以为“新”，在于其具有了某种超越旧道德、冲决旧伦理秩序的新道德，一种以“群治”为理想的新道德，一种与新的人间秩序相匹配的“公德”。这种“公德”的确立需要两种相反相成的面相：一方面，它首先是一种“舍生忘死”的宗教性的道德情操，而这种超越生死的献身精神，却要以一种新的生死观为前提；另一方面，“生死”问题之解决，似乎又只有超越“生死”、献身大群，使“自我”在新的价值秩序之创造中，最终摆脱“孤绝”状态，才能实现。由此，“志士”的理想具有了双重的义涵，即他首先必须成为一种孤绝的自我，然后才能够使他对自我的超越具有新的宗教性的道德意味。

Life-Death, Morality and Revolution——On the Individual, Society and Morality in the Ideals of Late-Qing "Zhisho"

Among the "Neo-scholars" of the Late Qing Dynasty,"Zhishi",persons with ideals and integrities,was a kind of "new citizen" matched with the needs of the modern country.The concept of "new citizen" indicated that it had some kind of new morality which surpassed the old morality and ethical order.The new morality embraced the ideal of "control of the masses",a public morality matched with a new human order.The formation of such a public morality required a dichotomy:one was the religious moral sentiment of risking one's life in the first hand,a devoted spirit on the premise of a new view on life and death;the other was that the issue of life and death could seem to be solved only through transcending 'life and death',devoting oneself to the masses and finally getting one's self out of an "isolated" state in creating a new value order.Therefore,the ideals of "Zhishi" have double meanings:first becoming an isolated self,and then transcending the self with the new religious morality.