摘 要 本文的核心發現是，民國時期分屬三個不同領域的群眾運動─新 生活運動、防癆運動與新文化運動，令人意外地有著共同的打擊目標： 傳統中國家庭。首先，與目前研究通識相左，「禮義廉恥」不僅不是傳 統文化中的核心德目，反而是新生活運動刻意選取來替代傳統家族性道 德的新發明，這正延續著晚清以降提倡公德的道德革命。其次，1930 年 代的防癆運動中，肺結核的肆虐也被歸咎於傳統的家庭結構。再加上新 文化運動以家庭為「萬惡之原」（傅斯年語）的批判，這三個看似獨立 的運動共享一個邏輯，就是將中國的家庭由價值的泉源扭轉為萬惡的淵 藪、疾病的源頭，是對個人健康與個性的重大威脅。在這個歷史脈絡下， 肺結核防治中推行種種個人衛生習慣，因有助於創造出一種既對原本親密的家人感到威脅與疏遠，又對陌生「非特定個人」產生責任感的新道 德結構，是以得到新生活運動的利用，達到將個人脫離家族，從而整編入 國族之內的政治目標。藉此，防癆運動與新生活運動共同發展出一個重 要的新技藝，就是「道德的習慣」，透過養成身體性的習慣，以體現道德 價值與衛生知識。平行於「喚醒意識」的歷史，為了瞭解現代中國社會文 化巨變的軌跡與影響，同樣值得探索的是習慣養成的身體史。

Abstract This article argues that three seemingly unrelated movements in the early Republic in fact had a shared target—the Chinese family. First, in contradiction to the conventional wisdom about the New Life Movement, the “Four Virtues” (li, yi, lian, chi) it promoted had never been part of the core virtues of the traditional Chinese culture, but rather represented a new invention created by the movement’s advocates to replace what they regarded as the family-oriented traditional moral system. By doing so, the New Life Movement in fact carried on the moral revolution of public virtues that had been started by Liang Qichao in the late Qing period. Second, in their endeavor to solve China’s tuberculosis crisis, public health advocates in the 1930s framed tuberculosis as a disease of the Chinese family. Instead of being considered a social disease, tuberculosis was discussed in terms of personal hygiene and the allegedly pathogenic structure of the Chinese family. Given that the New Culture Movement had already criticized the Chinese family as the “source of all vice,” we can see that these three movements shared a framework that regarded the Chinese family not as the key source of values but as the origin of all vices, the cause of diseases, and a threat to citizens’ health and individuality. Sharing this broader contempt for the Chinese family, tuberculosis prevention stressed individual hygienic habits aimed at preventing thedisease’s transmission—habits that were instrumental in generating and justifying a new sort of moral system. On the one hand, this new morality caused individuals to feel the need to maintain a critical distance toward family members in order to avoid tuberculosis infection. On the other hand, it caused them to develop a moral responsibility for the wellbeing of anonymous fellow citizens (by way of abstaining from spitting on the street for example). By promoting these hygienic habits and hence this new moral structure, the New Life Movement pursued the political objective of making the Chinese people distance themselves from their family and re-integrating them into the emerging nation-state. Moreover, as a specific set of moral behaviors or “habits,” these personal hygienic practices represented the rise of a new technology of the individual, i.e., “habituating morality.” Recent scholarship has rightly drawn our attention to the trope of “awakening” China, which focuses on people’s structure of consciousness, but it is perhaps equally useful to uncover the history of habituating the body.