【摘要】：在洛克研究的"宗教轉(zhuǎn)向"中,財產(chǎn)權(quán)問題是一個核心的問題。洛克的財產(chǎn)權(quán)理論中蘊含著體現(xiàn)平等主義的慈善思想。在他那里,個人不僅有自我保存的對上帝的義務(wù),而且還有使他人得以保存的慈善的義務(wù)。洛克的宗教背景使他的慈善思想非常接近于托馬斯主義。他的慈善并不是外在的行為,而是人的一種德性,其基本含義有兩點,一是"愛",二是"寬容"。洛克的慈善在一定的條件下性質(zhì)會發(fā)生變化,從僅僅是內(nèi)在的道德上的品格轉(zhuǎn)化為一種外在的法律上的權(quán)利。洛克的慈善的性質(zhì)可以轉(zhuǎn)化的觀點顯著地改變了他的財產(chǎn)權(quán)理論的面貌,使他同現(xiàn)代自由主義者區(qū)別開來。但是,洛克并沒有把慈善看作一種高于財產(chǎn)權(quán)的權(quán)利,如果說他的理論中存在"慈善權(quán)"的話,也僅僅指的是人的生存的權(quán)利。
[Abstract]:In Locke's religious turn, property right is a core issue. Locke's theory of property rights contains the philanthropic thought of egalitarianism. In him, individuals have an obligation not only to self-preservation to God, but also to charity that allows others to be preserved. Locke's religious background brought his charitable thought very close to Thomas Doctrine. His charity is not an external act, but a virtue of human beings, which has two basic meanings, one is "love", the other is "tolerance". The nature of Locke's charity will change under certain conditions, from merely internal moral character to an external legal right. Locke's view of the transmutable nature of charity dramatically changed his theory of property rights and distinguished him from modern liberals. However, Locke does not regard charity as a right which is superior to property right. If there is a "right of charity" in his theory, he only refers to the right of existence of human beings.
【作者單位】： 廣東財經(jīng)大學(xué)法學(xué)院;
【基金】：國家留學(xué)基金資助(留金法[2016]5113)
【分類號】：B82-02

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