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| | 文革浩劫从反面催生了当代中国自由主义 | | | 胡平 ｜ 北京之春 ｜ 2026-09-27 | | | |
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scroll 0 1 毛泽东发动的文化大革命，距今已经整整六十年了。
然而，直到六十年后的今天，在中国，文革仍然被列为敏感话题，当局不允许对之展开自由的讨论。这就从反面告诉我们，回顾文革、讨论文革不只有学术的意义与历史的意义，而且还有政治的意义与现实的意义。
西方著名的文革史家、哈佛大学教授麦克法夸在《毛泽东最后的革命》一书里讲到：没有毛泽东主义的文革，就没有邓小平主义的改革。正因为毛泽东在文革期间推行极左的经济路线外加闭关锁国，致使中国民生凋敝，国民经济濒于崩溃边缘。物极必反，穷则思变，这才刺激出邓小平的经济改革，重新引进资本主义，从偷偷摸摸到大张旗鼓。国人追求物质的欲望正因为被压抑得太深太久，一旦放开闸门，势必爆发出惊人的冲动与活力，令世界刮目相看。
不过，麦克法夸这话只讲对了一半。文革浩劫，首先的、主要的、大量的是政治迫害，是史无前例的思想罪和文字狱。物极必反，它理当激发出强大的自由化运动。事实上，文革结束后，中国首先爆发的也正是自由化运动，包括民间的民主墙运动和官方的思想解放运动，平反冤假错案，批判“两个凡是”，等等。这一强大的自由化运动在八九民运达到高峰。
八十年代自由化浪潮的兴起，固然和中共结束闭关锁国、实行对外开放、西方的思想再一次进入国内有关，但它首先地、主要地是一场内部自生的运动；在很大程度上，它正是对文革的反弹。
和传统专制相比，和文革前17年相比，文革中的政治迫害要更普遍、更彻底、更残酷、更频繁，以及更反复。这就促使一些人，甚至包括一些中共老干部，出于对政治迫害的深刻恐惧，或多或少地、自发地萌生了自由主义理念。在这里，西方已有的自由主义思想，包括马克思主义中的自由成分，还有中国前几代自由主义者的思想，哪怕是以只言片语，并且常常是以被歪曲的方式被我们所了解，都给我们提供了宝贵的思想资源，或者是起到了可贵的提示作用。
美国政治学家、哈佛大学教授茱迪.史珂拉写过一篇很有名的论文，题目是《恐惧的自由主义》。文章指出，现代西方的自由主义，产生于对残酷的宗教迫害的恐惧。史珂拉写到：“自由主义.....起源于后宗教改革的欧洲。它起源于基督教内部教义的正统性要求与博爱、信仰与道德之间的极度紧张。宗教战争的残酷性使得众多基督徒从教会的公共政策转向了这样一种道德，这种道德把宽容当作基督教的博爱的一种表达。例如，有人会想起加尔文教徒中的塞巴斯蒂安.卡斯特里昂。”
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