發(fā)布時(shí)間：2018-04-01 13:00

  本文選題：政體　切入點(diǎn)：君主政體　出處：《西南政法大學(xué)》2010年碩士論文

【摘要】： 《論法的精神》不是一部容易理解的作品,甚至伏爾泰也覺得它像是一座迷宮。但是孟德斯鳩卻宣稱,這部作品是有設(shè)計(jì)的,或者說,隱藏著一個(gè)意圖。因此尋找一個(gè)適當(dāng)?shù)那腥朦c(diǎn),對(duì)于解讀這部復(fù)雜的作品顯得至關(guān)重要。本文嘗試以政體學(xué)說作為這樣一個(gè)切入點(diǎn),并把這一學(xué)說置于雙重背景下加以考察。 首先我簡(jiǎn)要地回顧孟德斯鳩之前的政體學(xué)說傳統(tǒng),從中選取了三位與孟德斯鳩聯(lián)系最密切的作家的學(xué)說加以分析,這三個(gè)人依次是亞里士多德、波利比烏斯和馬基雅維里。我認(rèn)為孟德斯鳩的政體理論源頭不是亞里士多德,他雖然借鑒了亞里士多德,但并不認(rèn)同他的學(xué)說。對(duì)于波利比烏斯,孟德斯鳩則抱著更大的同情。但是三者中馬基雅維里對(duì)孟德斯鳩的影響至為深遠(yuǎn)。通過兩人文本的對(duì)勘,我發(fā)現(xiàn)從早期的《思索歐洲普世君主制》《羅馬盛衰原因論》到晚期的《論法的精神》,都可以看到孟德斯鳩力圖消除馬基雅維里主義的影響,而且孟德斯鳩的政體學(xué)說恰恰是針對(duì)馬基雅維里而設(shè)計(jì)的。我特別比較了兩人對(duì)波利比烏斯的不同處理手法以及對(duì)專制的不同見解,揭示了兩人的分歧所在。 接下來我試圖說明,由于馬基雅維里的政體學(xué)說與羅馬史有不可分割的聯(lián)系,所以孟德斯鳩清除馬基雅維里主義的任務(wù)不可避免地與為羅馬“除魅”的任務(wù)交織在一起。為了達(dá)到這一目的,孟德斯鳩復(fù)活了東方專制這一古老的概念,他將羅馬專制等同于東方專制,鼓吹這種東方蠻族的統(tǒng)治方式將威脅到西方文明世界的生存。 接著我著重考察了《論法的精神》中的政體分類的特色,尤其是其中關(guān)于君主政體與專制政體的論述。我認(rèn)為這兩個(gè)部分實(shí)際上是不可分割的,在這兩種政體的背后實(shí)際上有一個(gè)隱蔽的政體,即法國(guó)君主政體,那才是孟德斯鳩政體學(xué)說關(guān)注的焦點(diǎn)。我分析了孟德斯鳩筆下現(xiàn)代君主政體的兩種模式,即由日耳曼模式衍生出來英國(guó)模式和法國(guó)模式。英國(guó)式的自由政體并非孟德斯鳩心目中的理想政體,孟德斯鳩并不認(rèn)為這種政體具有普世適用性,因?yàn)楦鲊?guó)的法的精神并不相同。因此孟德斯鳩根據(jù)法國(guó)民族的特性,設(shè)計(jì)了一種獨(dú)具特色的君主政體,即法治的寬和政體。孟德斯鳩認(rèn)為這種政體既可以抵御東方專制主義的威脅,又可以維持法蘭西民族的生活方式。通過細(xì)讀文本,我認(rèn)為這種政體的原則并非表面上所說的榮寵,因?yàn)闃s寵也受制于法律,所以法律才是這種政體的真正驅(qū)動(dòng)力。最后,我分析了孟德斯鳩對(duì)法律的兩個(gè)定義,揭示其法律觀的本質(zhì)在于將法律作為馴服人類激情的理性。
[Abstract]:The Spirit of the Dharma is not an easy to understand work, even Voltaire feels like a labyrinth, but Montesquieu claims that it is designed, or rather, Therefore, it is very important to find an appropriate entry point for the interpretation of this complex work. This paper attempts to take the polity theory as such a starting point and examine the theory under the dual background. First of all, I briefly review Montesquieu's tradition of polity, from which I select three writers who are most closely connected with Montesquieu, and these three people are Aristotle in turn. Pollibius and Machiavelli. I don't think Montesquieu's theory of polity came from Aristotle. He borrowed from Aristotle, but he didn't agree with his theory. Montesquieu was more sympathetic. But Machiavelli's influence on Montesquieu was profound. I found that Montesquieu tried to eliminate the influence of Machiavellianism from the early thinking of the European monarchy, the reasons for the rise and fall of Rome, to the late Spirit of the Doctrine. And Montesquieu's theory of polity was designed precisely for Machiavelli. I particularly compared the two men's different approaches to Politbius and their different views of autocracy, revealing their differences. And I'm going to try to explain that because Machiavelli's doctrine of polity is inextricably linked to the history of Rome, So Montesquieu's task of purging Machiavellianism was inevitably intertwined with the task of "disenchantment" for Rome. To that end, Montesquieu revived the ancient concept of Eastern despotism. He equated Roman despotism with oriental despotism, and preaching this form of eastern barbarian rule would threaten the survival of Western civilization. And then I focused on the features of the classification of regimes in the Spirit of Law, and in particular on the discussion of monarchy and autocracy, and I think these two parts are actually inseparable. Behind these two regimes is actually a hidden regime, the French monarchy, which is the focus of Montesquieu's polity theory. I have analyzed the two models of Montesquieu's modern monarchy. That is, the British model and the French model are derived from the Germanic model. The British liberal regime is not the ideal regime in the eyes of Montesquieu, and Montesquieu does not consider it to be universally applicable. Because the spirit of the laws of different countries is not the same, Montesquieu, according to the characteristics of the French nation, designed a unique monarchy. The lenient regime of the rule of law, which Montesquieu believes can resist the threat of Eastern autocracy and maintain the way of life of the French people. I don't think the principle of this form of government is prima facie honour, because it is also subject to the law, so the law is the real driving force of this regime. Finally, I analyzed Montesquieu's two definitions of law. The essence of his view of law lies in taking law as the reason to tame human passion.
【學(xué)位授予單位】：西南政法大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2010
【分類號(hào)】：D09

【參考文獻(xiàn)】

相關(guān)期刊論文 前3條

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本文編號(hào)：1695657