民國時期的農村社會與地方強人－－傅柏翠與閩西地區

The Rural Society and Local Elites during the Period of the Republic of China:Fu Bai-cui and the Minxi Region

閩西上杭人傅柏翠，一位顯赫一時的民國時期農村地方強人。他早年崇尚孫中山的革命思想，後又成為社會主義的信徒。他允文允武，曾籌辦民團捍衛鄉里，也曾擔任律師，為鄉民仗義執言。第一次國共分裂後，傅被迫走上共產革命之途。1931 年，傅脫離共黨，以一位左翼份子、地方領袖的身份，繼續活躍於閩西社會，致力於地方農村改革。國民黨當局恐怕傅尾大不掉，中共方面也批評他，但傅卻在國共兩方間捭闔縱橫，獲得夾縫間的生存，並逐漸發展自身勢力，成為閩西地區勢力最龐大的地方強人，直到1949 年再投入共產黨的懷抱為止。本文將透過1949 年以前傅柏翠個人歷史的重構，試圖闡明民國時期農村地方強人的多重面向。

The Confucian morality in traditional China is based on a kind of transcendental cosmology: Heaven． From the perspective of transcendence, the self, society, and cosmos form a coherent and meaningful world while they combine with each other in a Chinese way． Nevertheless, from the late Qing period, the Chinese society began to confront a changing world that the Chinese people had never met before． Under such a new situation, the transcendental cosmology of 'Tianli' was substituted by the Darwinism, a new modern thought and ideology of evolution, and a series of scientific conceptions． From then on, the value and significance of the world began to be proved under the cosmology of 'Gongli', a set of logical rules and practices by the people themselves rather than the transcendental religions and moralities in pre-modern age. This transformation, which was emphasized by Max Weber, is the process of 'disenchantment', and marks the appearance of a secular age in human history． From the perspective of 'secularization', this research focuses on the transformation of morality and its practice of the Chinese scholars in the late Qing. On the one hand, the cosmology of 'Tianli' no longer existed as a transcendental value as in traditional China． It also means a result of people's legitimacy of themselves with their own will． On the other hand, as a substitution of 'Tianli', the cosmology of 'Gongli' inherited the basic characteristics of 'Tianli'．Although 'Tianli' offered a scientific framework and rule to the new age, it also had both values of ethics and morality． For this reason, the morality of the late Qing exhibited an inner tension between rationality and spirit． The confliction led to a two-way result: firstly, Confucian ethics was broken with the rise of 'individualism', which appeared in the late Qing, secondly, although the new individualism fight against the Confucian ethics and was lack of transcendental value, it also had a public moral identity: 'Ren'． That means the morality under cosmology of 'Gongli' in the late Qing not only acted as a critical role of the Chinese intellectuals history at that time, but also prepared for the moral revolution and moral reconstruction of the upcoming the May Fourth period．