从“志在富民”到“文化自觉”:费孝通先生晚年的思想转向

本文是对费孝通先生晚年思想转向之成因的研究。费孝通晚年的研究强调理论与实践并重,力倡"文化自觉",由早年注重西方文化变而偏重于中国传统文化。通过对费孝通晚年著作的详细考察,本文认为,费孝通的思想转向是他在对中国现实社会的不间断的调查、实践和反思中形成的。这种思想转向是一种"社会科学"的转向,而不是文化立场的转变。本文以四个部分来论述这种转向的发生。前两个部分讨论费孝通晚年谱写的"两篇文章",即小城镇和乡镇企业研究、民族和边区开发研究。在这两个领域的经验研究中,费孝通都遇到了社会学和人类学上的挑战,他发现：乡村工业、民族和边区的发展都不只是经济社会政策的问题,甚至也不是经济和社会结构的问题,而是和其背后"只能意会、不能言传"的心态和文化有关。如何把握这些心态和文化,是本文的第三个部分,即费孝通晚年社会学方法论的主要内容。费先生从英国人类学家Leach因《江村经济》所提出的两个方法论问题入手,在生命的最后十多年里展开了漫长而严谨的反思。反思的结果一方面是对社会学研究方法论的新看法,也是对上述两个经验问题的总回答,另一方面是对"文化自觉"理论的方法论补充。本文的最后一个部分讨论的是费孝通作为一个社会科学家,晚年如何身体力行,在"差序格局"中"推己及人",延续了中国传统文化中以天下为己任的士大夫精神,是为真正的"文化自觉"。

From “Aiming to Enrich People” To “Being Culturally Self-Conscious”:Fei Xiaotong's Turn of Thoughts in His Senior Years

This paper is to study reasons for the turn of thoughts in Fei Xiaotong's senior years. His later study emphasized both theory and practice, advocated "being culturally self-conscious", and shifted focus from western culture to traditional Chinese culture. Through careful examination of Fei's later works, this paper argues that his turn of thoughts stemmed from his constant investigation, practice and reflection towards Chinese society. This turn is of "social science" instead of a change of cultural stand. This paper elaborates this turn in four parts. The first two are namely the study of small town and township enterprise, and the study of ethnicity and the frontier. In empirical studies within both fields, he had encountered sociological and anthropological challenges. He found that township enterprises and development of ethnic regions were issues more than economic and social policies, or even economic and social structures, but were closely related to attitudes and culture that were implicit and unspoken. How to treat these attitudes and culture is the center of the third part, the main contents of Fei's sociological methodology in his senior years. Fei started from the methodological questions regarding Peasant Life in China raised by Sir Edmund Leach, and spent the last decade of his life in contemplation and reflection. The answers are first, a new perspective of sociological methodology, and second, a development of the theory of "Being Culturally Self-Conscious". The last part of this paper entails a discussion of Fei's practice as a social scientist to "reach out to others from oneself (tuijijiren)" in a "Pattern of Difference Sequence (chaxugeju)" and culturally self-consciously inherit the traditional spirit of the Chinese literati.