從「社會對體」（social dyad）看「第六倫」的普遍主義取向：一個本土視域的嘗試

[[abstract]]The aim of this dissertation is to probe into a complex and troubling question about Chinese culture. Why did Chinese culture never develop the idea of “publicity”? Throughout the centuries, the Chinese have always believed that their approach to the philosophy of human relations is “universalistic.” However, as R. W. Wilson, a famous social psychologist, has pointed out, Chinese moral philosophy is actually “particularistic.” In the main body of this dissertation, I try to prove that in traditional China, the concept of moral excellence was always limited to “particularistic” thinking. I borrow George Simmel’s term “dyad” to analyze this cultural phenomenon. Simmel defined “diad” as a one-to-one, mutual relationship. In the past, Chinese contemplations about ethical problems have always limited their focus to one-to-one relationships, that is, mutual relationships between two people. Legal (or juridical persons) were never considered in the discourse on ethical problems in traditional China. In other words, anonymous persons or strangers related to the public domain were never a topic of discussion in traditional Chinese debates about ethical problems. Thus, Confucian ethics were solely concerned with Wu-Lun (五倫), or The Five Relationships, namely those between sovereign and subject, father and son, husband and wife, among brothers, and between friends. This is one of the major reasons why China, unlike Western Civilization, did not develop a concept of “public-ness” or a notion of “the public domain.” In this dissertation, I also try to demonstrate that in the 1930s and 1980s, there were two movements which advocated the establishment of Di Liu Lun, or The Sixth Kind of Relationship. These movements called for the inclusion into ethical concern of people outside the traditional Five Relationships. In the 1930s, He Yongji (何永佶), a Harvard graduate, initiated a discussion of The Sixth Kind of Relationship. However, He’s opinions only appeared in several obscure articles which did not attract much attention among contemporaries. In the 1980s Li Guoting (李國鼎), a powerful economic and technocratic official in the Guomindang (KMT) government, publicly launched Di Liu Lun Yundong, or The Sixth Kind of Relationship Movement. In the 1980s, Taiwanese society underwent enormous changes prompted by economic growth, social change, and political liberalization. Due to these vast societal transformations, traditional bonds gradually lost their cohesive strength. Li Guoting’s new ethical movement thus attracted immense attention. In the final part of this dissertation, I try to delve into the content of this movement and its implications for Chinese culture. I describe this movement as an indigenous burgeoning of the sense of “public-ness”. Unfortunately, however, the current curriculum of Taiwan’s education system usually neglects this fundamental issue so vital for the development of a vigorous and healthy society. The concept of “public-ness” has never constituted a substantial part of the textbook used in Civic Education (gongmin jiaoyu) courses. I hope that the findings of this dissertation will make a substantial contribution to raising an awareness of this important issue.