本文選題：羅爾斯 + 基本自由權(quán)項　； 參考：《吉林大學(xué)》2011年碩士論文

【摘要】：約翰·羅爾斯是20世紀(jì)美國乃至西方思想界最重要的哲學(xué)家之一,畢生致力于構(gòu)筑其正義理論,也使得他的“公平的正義”理論為多元現(xiàn)實下正義問題的解決提供了迄今為止最為系統(tǒng)、合理和可行的論證。他所提出的基本自由優(yōu)先論在他的法律哲學(xué)與政治哲學(xué)中占有一個突出重要的地位。自由作為法律產(chǎn)生和發(fā)展的前提和基礎(chǔ),是推動法律發(fā)展的重要因素,追求自由的真諦也是法律的價值理想之一。本文試圖從羅爾斯對基本自由的理解著手,探究其對自由優(yōu)先性的論證,并進(jìn)一步剖析隱藏在羅爾斯自由優(yōu)先論背后的根本理論訴求以及這種理論訴求背后的社會與倫理關(guān)懷,從而厘清羅爾斯自由主義政治法律思想的內(nèi)在理路。 羅爾斯的兩個正義原則中的第一個原則,集中概括了他的自由理念。羅爾斯認(rèn)為,公民的自由是與社會基本結(jié)構(gòu)或社會制度性環(huán)境存在著緊密的內(nèi)在聯(lián)系的。從社會正義的意義上,羅爾斯提出每個人都有平等的基本自由。他所指的基本自由并不是抽象的自由,而是可以開列出清單的具體而特殊的自由,并且為了實現(xiàn)“平等的”自由,羅爾斯對“自由”與“自由的價值”做出區(qū)分,以調(diào)和物質(zhì)財富不平等與平等自由的實現(xiàn)之矛盾。同時,他將自由區(qū)分為“基本自由”與“非基本自由”,從而給予基本自由以特殊保護(hù)。賦予基本自由以優(yōu)先性可以說是羅爾斯自由理論的力量之所在,這體現(xiàn)了羅爾斯作為自由主義者對自由的重視,同時也構(gòu)成對功利主義傳統(tǒng)的批判。自由的優(yōu)先性主要是通過第一優(yōu)先規(guī)則體現(xiàn)的,即平等自由原則優(yōu)先于第二個正義原則。 對羅爾斯來說,提出基本自由的優(yōu)先性是遠(yuǎn)遠(yuǎn)不夠的,他還需要提供令人信服的證明。因為一旦不能證成自由的優(yōu)先性,他對功利主義的批評便會大為削弱。羅爾斯最初基于心理學(xué)與經(jīng)濟(jì)學(xué)的證明受到了學(xué)界的嚴(yán)厲批判,此后他幾經(jīng)修改其論證方式,最終訴諸于一種社會合作和道德人的理念,將基本自由作為保證了道德人格形成和發(fā)展所必須的社會條件,進(jìn)而將這種“最高層級的利益”作為優(yōu)先性的基礎(chǔ)。同時,他將“重疊共識”的理念引入正義觀的形成過程,以期增強其正義理論在合理多元現(xiàn)實中的穩(wěn)定性。 本文認(rèn)為,羅爾斯對基本自由及其優(yōu)先性的論證策略的轉(zhuǎn)變與其說是為了應(yīng)對學(xué)界的批評意見,不如說是羅爾斯對變化中的社會現(xiàn)實的進(jìn)一步思索與回應(yīng)。這一思索反映在兩個方面,一是對合理多元現(xiàn)實下的穩(wěn)定性的尋求,二是對法治社會下社會成員的生活價值、生存質(zhì)量問題的社會倫理關(guān)懷。羅爾斯的基本自由理論接續(xù)了西方自由主義的傳統(tǒng),受到了霍布斯、洛克、盧梭、康德的社會契約論及休謨、西季維克和密爾的功利主義等多個學(xué)術(shù)傳統(tǒng)的深刻影響,他的理論既有對前人的承繼與突破,亦存在理論本身的局限性。對羅爾斯基本自由優(yōu)先論的探究對于我們思考當(dāng)下中國社會的法學(xué)理論與法律實踐問題具有相當(dāng)重要的意義,同時也為我們理解和反思自由主義理論提供了一種新的視角。
[Abstract]:John Rolls is one of the most important philosophers in the American and western ideological circles in the twentieth Century. He devoted his life to the construction of his theory of justice. It also makes his "fair justice" theory provide the most systematic, reasonable and feasible argument for the solution of the problem of justice under multiple realities. His legal philosophy and political philosophy occupy a prominent and important position. As the prerequisite and foundation for the emergence and development of the law, freedom is an important factor to promote the development of the law. The true meaning of freedom is also one of the ideal of the value of the law. This article tries to explore the priority of freedom from Rawls's understanding of the basic self. The argument, and further analysis of the underlying theoretical demands hidden behind Rawls's free priority theory and the social and ethical concern behind this theoretical appeal, thus clarifies the inherent logic of Rawls's liberal political and legal thoughts.
The first principle of Rawls's two principles of justice concentrates on his idea of freedom. Rawls believes that the freedom of the citizen is closely related to the basic structure of society or the social institutional environment. In the sense of social justice, Rawls suggests that everyone has equal basic freedoms. Freedom is not an abstract freedom, but a specific and special freedom to list the list, and in order to achieve "equal" freedom, Rawls distinguishes between "freedom" and "the value of freedom" to reconcile the shield of the realization of the unequal and equal freedom of material wealth. At the same time, he distinguishes freedom into "basic freedom". And "non basic freedom", thus giving basic freedom to special protection. Giving basic freedom to priority can be said to be the power of Rawls's freedom theory, which embodies the importance of Rawls as liberalist to freedom and also constitutes a criticism of the utilitarian tradition. The priority of freedom is mainly through the first priority. The rule embodies that the principle of equality and freedom takes precedence over the second principles of justice.
It is far from enough for Rawls to put forward the priority of basic freedom. He also needs to provide convincing proof. Because once he is unable to prove the priority of freedom, his criticism of utilitarianism will be greatly weakened. Rawls's initial proof of psychology and economics was severely criticized by the academic community. After that, he has been repaired several times. In the end, it recourse to the concept of a social cooperation and moral man, and the basic freedom as a necessary social condition to guarantee the formation and development of moral personality, and then the "highest level of interest" as a basis for priority. It will enhance the stability of its theory of justice in a reasonable pluralistic reality.
This paper argues that Rawls's transformation of basic freedom and its priorities is not so much as to respond to the criticism of the academic world, rather than the further reflection and response of Rawls to the social reality in change. This reflection is reflected in two aspects, one is the pursuit of stability under reasonable multiple realities, and the two is the rule of law. The social ethics concern for the life value of social members and the quality of life. Rawls's basic freedom theory continues the tradition of western liberalism, and has been influenced by Hobbes, Rock, Rousseau, Kant's social contract and the profound influence of Hume, Western Ji Weike and mill's utilitarianism and other academic traditions. There is a limitation to the successors and breakthroughs of the predecessors, and the limitations of the theory itself. The exploration of Rawls's basic free priority theory is of great significance for us to think about the legal theory and legal practice of the present Chinese society, and also provides a new perspective for us to understand and reflect on the theory of freedom.

【學(xué)位授予單位】：吉林大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2011
【分類號】：D09

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