本文選題：公共 + 上帝��； 參考：《社會科學(xué)戰(zhàn)線》2016年05期

【摘要】：人類必定生活在某種政治體之中。政治體對于所有的成員必須提供公共性保障。在政治觀念史上,作為政治體公共性保障的象征符號有三:上帝、哲學(xué)王與民主選民。上帝作為公共保障的符號,是在神與人之間確立其地位的,同時也是在神權(quán)機(jī)制中獲得認(rèn)同的。哲學(xué)王是在城邦機(jī)制中設(shè)想出來的,他同時具有真理與權(quán)力的支持,以供給城邦以公共權(quán)威。民主選民是現(xiàn)代政治的行為主體,它是"人為自己立法"的產(chǎn)物,憲政法治體制是其穩(wěn)定作用的條件。三種公共象征符號各有優(yōu)劣,但比較而言,對于現(xiàn)代政治事務(wù)的治理而言,民主選民的當(dāng)下適應(yīng)性強(qiáng)于上帝與哲學(xué)王。
[Abstract]:Human beings must be living in some kind of political body. The political system must provide public guarantees for all members. In the history of political concept, there are three symbolic symbols: God, philosophical king and democratic voters. God, as a symbol of public security, establishes its status between God and man and is recognized in theocracy. The philosophical king was conceived in the city-state mechanism and supported by truth and power to supply the city-state with public authority. Democratic voters are the behavioral subject of modern politics, it is the product of "making legislation for oneself", and the constitutionalism rule of law system is the condition of its stable function. The three public symbols have their own advantages and disadvantages, but comparatively speaking, the democratic voters are more adaptable than God and the King of philosophy to the governance of modern political affairs.
【作者單位】： 清華大學(xué)社會科學(xué)學(xué)院政治學(xué)系;
【分類號】：D091

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