本文選題：李大釗　切入點(diǎn)：正當(dāng)性　出處：《華東師范大學(xué)》2013年碩士論文　論文類型：學(xué)位論文

【摘要】：近代中國(guó)的“正當(dāng)性”,與西方的法律型權(quán)威或理性形式原則不同,它是一個(gè)整全的概念,指的是對(duì)好的(good)政治秩序的內(nèi)容和形式的認(rèn)同,即包括宇宙觀、歷史觀、道德觀、法律觀、政府觀以及它們內(nèi)在的關(guān)系的思考。本文在近代政治正當(dāng)性的轉(zhuǎn)變這一脈絡(luò),以李大釗的文本為研究對(duì)象,著重考察在宇宙觀和歷史觀轉(zhuǎn)變的背景下,李的道德觀、政府觀和法律觀及三者之間的關(guān)系,試圖在前人研究的基礎(chǔ)上,勾勒其正當(dāng)性論述的連續(xù)性和多歧性。 通過(guò)分析1912年到1923年間的文本,我們看到李大釗的政治正當(dāng)性論述大致經(jīng)歷了三次變化。1915年以前,李大釗尋求由善良的人心凝聚而成、具有優(yōu)良風(fēng)俗的善良之政治。1916年到1917年間,李大釗追求以民彝為精神、以代議政治為形式的適宜之政治。民彝是道器合一的正當(dāng)性標(biāo)準(zhǔn),民彝之理主要包括五方面內(nèi)涵。李的青春宇宙觀和進(jìn)化歷史觀逐漸擺脫超越、永恒、公共、客觀的天理。公理世界觀下的民彝之理,獲得形式上的神圣性和進(jìn)化論賦予的樂(lè)觀前景和動(dòng)力。李大釗以密爾的自由觀和政府觀為西方資源,重新形塑個(gè)人自由與群體的關(guān)系。政治正當(dāng)性轉(zhuǎn)變成自由選擇的問(wèn)題,真理也具有主觀選擇的可變性。民彝之理訴諸講理的意愿,暴露了民彝在客觀化上的缺陷。然而李大釗并非全然不考慮民彝之理的實(shí)現(xiàn)。他試圖賦予民彝之理以憲法、代議政治的客觀形式,使“理”涵容于“法”之中。 隨著調(diào)和新思想與舊思想的努力失敗,“理”開(kāi)始具備沖破“法”的正當(dāng)性。1918年,為反擊新政府的暴力和專制,李大釗借用盧梭的“公意”觀念,試圖把國(guó)民凝聚成以“公意”為核心的道德共同體。以公意正當(dāng)為標(biāo)準(zhǔn)的理想政治,是反對(duì)外在暴力、強(qiáng)調(diào)平民平等參與的自由政治,凸顯了人民的道德力量。而非常態(tài)下的“公意”則沖破天理、公理的規(guī)范,以革命的方式表達(dá)“民意”。 俄國(guó)革命和一戰(zhàn)勝利之后,在平民主義(Democracy)的世界潮流下感召下,李大釗開(kāi)始傳播并認(rèn)同馬克思主義。在價(jià)值層面上,馬克思主義為公意正當(dāng)提供了整全的歷史觀和社會(huì)觀�；ブ⒋笸刃碌赖碌纳鐣�(huì)前景,成為李大釗信奉馬克思主義的心理基礎(chǔ)。“愛(ài)”代替風(fēng)俗、民彝和公意之“理”成為政治正當(dāng)性基礎(chǔ)。在制度設(shè)計(jì)上,列寧的無(wú)產(chǎn)階級(jí)專政并非大同理想的適當(dāng)形式,李大釗并未否定立憲政治,但何為善治的形式,他始終在探索中。 李大釗短暫的一生為我們呈現(xiàn)了馬克思主義中國(guó)化的艱辛歷程。試圖調(diào)和新思想與舊思想的道德理想主義,使溫和的李大釗最終在世界潮流中走向馬克思主義,并以此為精神堅(jiān)定地尋求善治之路。
[Abstract]:The "legitimacy" of modern China is different from the western legal authority or the principle of rational form. It is a comprehensive concept, referring to the identification of the content and form of the good political order, that is, the concept of the universe, the view of history, and the view of morality. In the context of the transformation of political legitimacy in modern times, taking Li Dazhao's text as the object of study, this paper focuses on the moral outlook of Li in the context of the transformation of cosmology and history. On the basis of previous studies, this paper attempts to outline the continuity and multiplicity of the legitimacy of government and law. By analyzing the texts from 1912 to 1923, we can see that Li Dazhao's argument of political legitimacy has undergone roughly three changes. Before 1915, Li Dazhao sought to be United by good people. Good politics with fine customs. From 1916 to 1917, Li Dazhao pursued suitable politics with the spirit of the Yi people as the spirit and the representative politics as the form. Li's concept of youth and evolutionary history gradually gets rid of the transcendent, eternal, public and objective theory of heaven. Obtaining formal sanctity and the optimistic prospect and impetus given by evolution. Li Dazhao took Mill's view of freedom and government as a Western resource to remodel the relationship between individual freedom and group. Political legitimacy turned into a question of free choice. Truth also has the variability of subjective choice. The willingness of the reason of the people Yi to appeal to reason exposes the imperfections in the objectification of the Yi people. However, Li Dazhao does not completely ignore the realization of the principle of the people Yi. He tries to give the reason of the people Yi a constitution. The objective form of representative politics allows "reason" to be contained in "law". With the failure of efforts to reconcile new and old ideas, "reason" began to have the legitimacy of breaking through the Law. In 1918, Li Dazhao borrowed Rousseau's "common will" concept to counter the violence and despotism of the new government. Trying to unite the people into a moral community with the "common will" as the core. The ideal politics based on the standard of common will and legitimacy is a free politics that opposes external violence and emphasizes the equal participation of civilians. It highlights the moral power of the people, but the abnormal "public will" breaks through the norms of nature and axiom, and expresses "public opinion" in a revolutionary way. After the Russian Revolution and the victory of World War I. inspired by the world trend of populism, Li Dazhao began to spread and identify with Marxism. Marxism provided a complete view of history and society for the common will. The social prospect of new morality, such as mutual aid and Datong, became the psychological basis of Li Dazhao's belief in Marxism. "Love" replaced custom. In the system design, Lenin's dictatorship of the proletariat is not the proper form of the ideal of great harmony. Li Dazhao has not denied constitutional politics, but he is always exploring the form of what is good governance. Li Dazhao's short life presented us with the arduous course of Sinicization of Marxism. He tried to reconcile the moral idealism of new and old thoughts, so that the moderate Li Dazhao finally moved toward Marxism in the world trend. And as the spirit of the firm search for good governance road.
【學(xué)位授予單位】：華東師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2013
【分類號(hào)】：D092;B261

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本文編號(hào)：1613360