本文選題：利益 + 公共利益　； 參考：《中共中央黨�！�2011年博士論文

【摘要】：利益是社會(huì)變遷的內(nèi)在動(dòng)力,從利益角度可以透視整個(gè)人類社會(huì)。利益以人的需要為基礎(chǔ),是體現(xiàn)主觀與客觀、物質(zhì)利益與精神利益相統(tǒng)一的一種社會(huì)關(guān)系性存在。在其基礎(chǔ)上形成的公共利益是一個(gè)動(dòng)態(tài)概念,它與共同體密切相關(guān),以公共事務(wù)的存在和執(zhí)行作為重要的表現(xiàn)形式。在中國(guó)和西方歷史上,人們對(duì)公共利益都進(jìn)行了深入的思考和論述。中國(guó)古代的公共利益思想,主要表現(xiàn)為基于對(duì)時(shí)代反思而形成的儒、法、墨三種不同的義利觀。相對(duì)而言,西方哲學(xué)在這方面的研究,一開(kāi)始就與城邦生活結(jié)合在了一起。20世紀(jì)后,西方學(xué)者開(kāi)始專門(mén)研究公共利益問(wèn)題,形成了比較深入和系統(tǒng)的思想理論,但他們的研究主要是從政治哲學(xué)、政治學(xué)的視角而進(jìn)行的。雖然這些學(xué)者對(duì)公共利益有不同的理解,但他們的研究卻有兩個(gè)共同的特點(diǎn):其一,立足于政府的政治行為和政策是否符合公共利益。其二,把資產(chǎn)階級(jí)國(guó)家看作是公共利益的實(shí)然代表。其對(duì)于公共利益的規(guī)范性論證具有重要理論意義和實(shí)踐意義,但由于受第二個(gè)特點(diǎn)的限制,他們很難全面把握公共利益的本質(zhì)。 公共利益以現(xiàn)實(shí)的人為前提,以交往實(shí)踐為中介,在物質(zhì)生產(chǎn)的基礎(chǔ)上發(fā)展變化。正因?yàn)槿绱?它的實(shí)現(xiàn)要在社會(huì)生產(chǎn)發(fā)展的前提下,通過(guò)制度的完善、法治治理方式的實(shí)現(xiàn)和政治行為的論證等來(lái)完成。在發(fā)達(dá)的資本主義國(guó)家,雖然有生產(chǎn)力的高度發(fā)展作為物質(zhì)基礎(chǔ),形成了系統(tǒng)的政治制度,實(shí)現(xiàn)了法治治理方式,并且能夠?qū)ο鄳?yīng)的政治行為進(jìn)行論證;但由于它代表的是資產(chǎn)階級(jí)的利益,所以只能把公共利益當(dāng)作一種冠冕堂皇的理由,來(lái)為實(shí)現(xiàn)資產(chǎn)階級(jí)的特殊利益服務(wù)。 社會(huì)主義社會(huì)是資本主義社會(huì)的替代者,其國(guó)家權(quán)力掌握在人民的手中。代表人民行使權(quán)力的無(wú)產(chǎn)階級(jí)政黨本身沒(méi)有自己的特殊利益,在執(zhí)行國(guó)家權(quán)力、實(shí)施政治行為的過(guò)程中,能夠代表人民的根本利益,實(shí)現(xiàn)公共管理職能。由于現(xiàn)實(shí)中的社會(huì)主義,與馬克思、恩格斯的最初設(shè)想不同,不是建立在發(fā)達(dá)生產(chǎn)力的基礎(chǔ)之上,也沒(méi)有經(jīng)過(guò)資本主義的充分發(fā)展階段。在這樣的情況下,如何發(fā)展社會(huì)主義,實(shí)現(xiàn)公共利益,是社會(huì)主義國(guó)家需要深入研究的課題。一些國(guó)家由于對(duì)此沒(méi)有形成正確的認(rèn)識(shí),在實(shí)踐中遭遇了嚴(yán)重挫折。 中國(guó)的社會(huì)主義經(jīng)過(guò)幾十年的發(fā)展,生產(chǎn)力日益發(fā)達(dá),人民的生活水平不斷提高,同時(shí)在實(shí)現(xiàn)公共利益方面也存在著一些不足。這就需要在新的歷史條件下,通過(guò)發(fā)展社會(huì)生產(chǎn)、完善社會(huì)制度、加強(qiáng)法治建設(shè)和提升執(zhí)政能力,為自覺(jué)實(shí)現(xiàn)兩個(gè)層次的公共利益創(chuàng)造條件。
[Abstract]:Interest is the internal motive force of social change, from the angle of interest, we can see through the whole human society. Based on the needs of human beings, interest is a kind of social relationship which embodies the unity of subjective and objective, material and spiritual interests. The public interest formed on its basis is a dynamic concept which is closely related to the community and takes the existence and execution of public affairs as an important form of expression. In the history of China and the West, people have deeply thought and discussed the public interest. The thought of public interest in ancient China is mainly represented by three different views of righteousness and benefit formed by Confucianism, law and Mexico based on the reflection of the times. Comparatively speaking, the study of western philosophy in this respect was combined with the city life from the beginning. After the 20th century, Western scholars began to study the issue of public interest, and formed a more in-depth and systematic ideological theory. But their research is mainly from the perspective of political philosophy and politics. Although these scholars have different understanding of public interest, their research has two common characteristics: first, based on whether the government's political behavior and policy accord with the public interest. Second, the bourgeois state is regarded as the real representative of the public interest. It is of great theoretical and practical significance to the normative argumentation of public interest, but because of the limitation of the second characteristic, it is very difficult for them to grasp the essence of public interest in an all-round way. The public interest takes the realistic person as the premise, takes the intercourse practice as the intermediary, develops and changes on the basis of the material production. Because of this, its realization should be completed under the premise of the development of social production, through the perfection of system, the realization of rule of law and the demonstration of political behavior. In the developed capitalist countries, although the highly developed productive forces as the material basis, the formation of a system of political system, the realization of the rule of law governance, and the corresponding political behavior can be demonstrated; However, because it represents the interests of the bourgeoisie, it can only take the public interest as a high-sounding reason to serve the realization of the special interests of the bourgeoisie. Socialist society is a substitute for capitalist society, and its state power is in the hands of the people. The proletarian party which represents the people to exercise power does not have its own special interests. It can represent the fundamental interests of the people and realize the function of public administration in the process of carrying out state power and carrying out political acts. Because the socialism in reality is different from Marx and Engels, it is not established on the basis of developed productive forces, nor has it passed through the stage of full development of capitalism. Under such circumstances, how to develop socialism and realize public interest is a subject that socialist countries need to study deeply. Some countries have encountered serious setbacks in practice because they have not formed a correct understanding of this. With the development of socialism in China for several decades, the productive forces are increasingly developed and the living standards of the people are constantly improving. At the same time, there are some deficiencies in the realization of public interests. Under the new historical conditions, it is necessary to develop social production, perfect social system, strengthen the construction of the rule of law and enhance the ruling ability, so as to create conditions for the conscious realization of the two levels of public interest.
【學(xué)位授予單位】：中共中央黨校
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2011
【分類號(hào)】：C914

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