5/19/08

Polanyi

Resignation was ever the fount of man's strength and new hope. Man accepted the reality of death and built the meaning of his bodily life upon it. He resigned himself to the truth that he had a soul to lose and that there was worse than death, and founded his freedom upon it. He resigns himself, in our time, to the reality of society which means the end of that freedom. But again, life springs from ultimate resignation. Uncomplaining acceptance of the reality of society gives man indomitable courage and strength to remove all removable injustice and unfreedom. As long as he is true to his task of creating more abundant freedom for all, he need not fear that either power or planning will turn against him and destroy the freedom he is building by their instrumentality. This is the meaning of freedom in a complex society; it gives us all the certainty that we need.
对自由的渴求,是否来源于对灵魂得到救赎的渴望(Weber,新教伦理)?
中国人似乎是先体认到社会的存在,才逐渐开始思考个人的价值。这是否也是一个颇为顺理成章的过程,又该如何理解呢?
我们面临着一个在复杂社会中探寻自由意义的命题,而这命题,是与历史上下文紧密关联的,不能把西方“信仰产生自由”的观点照搬过来。波兰尼自己恐怕也没有想到,他1941年没能成功的预言,至今仍有如此深远的影响。谁能断言我们不是在自由主义盛衰的另一个百年循环之中呢?

2 comments:

Hebe said...

秦晖有一篇《从大共同体本位走向公民社会》,讲中国历史上的小共同体一直不像欧洲紧密,除了魏晋南北朝,基本上是大共同体在挤压每个人的生存空间,他举了几百年一次农民战争的例子。能够跳出近年对中国地方自治认识的窠臼,很有启发性。

Hebe said...

我想说的是,重要的不仅是大共同体,更是大共同体本位,这份体认深入到每个个体。最近老杨在看央视的〈台北故宫〉,几乎每三个句子都要诉一下家国情怀。