本文選題：共同體 + 道德危機�。� 參考：《南開大學(xué)》2012年博士論文

【摘要】：麥金泰爾不滿于現(xiàn)代社會多元主義所導(dǎo)致的公民道德培育的缺失，這種缺失不僅表現(xiàn)為公民對公共生活的冷漠，而且表現(xiàn)為現(xiàn)代國家被視為法律國家，被視為個人私人利益的角逐場，喪失了共同體成員對它的忠誠，從而嚴(yán)重阻礙了社會對公平正義價值共識的形成。麥金泰爾這一判斷所使用的標(biāo)準(zhǔn)是前現(xiàn)代社會的共同體思想，它們提供了一種可資借鑒的理想模式。在這些共同體中，公民美德的培育是政治制度建構(gòu)的內(nèi)在組成部分。借此，麥金泰爾闡發(fā)了他的共同體思想，試圖挑戰(zhàn)自由主義的理論霸權(quán)和制度霸權(quán)。他強調(diào)重視培育具有公共道德的良好公民，以便更有效地促進(jìn)政治制度的穩(wěn)定和持久。 本文探討了麥金泰爾美德共同體思想的背景，考察了蘇格蘭啟蒙運動時期古典共和主義傳統(tǒng)向現(xiàn)代自由主義的轉(zhuǎn)變，梳理了麥金泰爾以共和主義為價值標(biāo)準(zhǔn)對現(xiàn)代西方社會道德危機的批判和對美德共同體的重建。 本文分為四章。第一章分析了麥金泰爾共同體思想的背景。在商品交換和市場原則主導(dǎo)下的現(xiàn)代社會，個人被尊為唯一的主體，其權(quán)利具有至上性。人們之間是相互利用的工具性關(guān)系，國家采取依據(jù)科學(xué)理性的官僚制管理形式。雖然當(dāng)代國家依據(jù)福利政策維護(hù)其合法性，但它對權(quán)利依賴造成了社會的道德危機，這表現(xiàn)為公民對共同體道德義務(wù)的缺失和對參與公共政治生活的冷漠。現(xiàn)代自由主義特別是羅爾斯的正義理論試圖糾正古典自由主義的功利主義傾向，將自由權(quán)利與平等結(jié)合起來，但是，它并未改變自由主義的權(quán)利和理性自主觀念。 第二章闡釋了蘇格蘭啟蒙運動中休謨問題的出現(xiàn)。在麥金泰爾看來，現(xiàn)代社會的問題源自于15到17世紀(jì)古典傳統(tǒng)的消失和自由主義的出現(xiàn)，蘇格蘭啟蒙運動展現(xiàn)了這一轉(zhuǎn)變過程。對蘇格蘭民族未來發(fā)展的思考，促使蘇格蘭啟蒙思想分化為不同的理論主張。弗格森堅持古典美德傳統(tǒng)，批判現(xiàn)代社會的文明觀，表現(xiàn)出對蘇格蘭民族傳統(tǒng)的忠誠；斯密雖然意識到現(xiàn)代商業(yè)社會的道德問題，但和休謨一樣，他也認(rèn)為蘇格蘭應(yīng)該放棄傳統(tǒng)融入現(xiàn)代世界；休謨分析了人的情感、欲望與理性的關(guān)系，提出事實與價值的分離，以理論的形式反映了當(dāng)時社會的自由主義傾向，從而顛覆了亞里士多德傳統(tǒng)。 第三章探討了麥金泰爾對現(xiàn)代社會二元對立本質(zhì)的批判�，F(xiàn)代社會延續(xù)了啟蒙思想的自由主義方向，加劇了工具理性與價值理性的對立，這種對立表現(xiàn)為規(guī)則與道德、自我與共同體、人的理性與依賴性以及政治與道德之間的斷裂�，F(xiàn)代國家和家庭失去了共和主義語境中的道德培育功能，使得人們精神空虛、道德缺失。麥金泰爾借助于亞里士多德的城邦共同體理論、阿奎那的自然法理論和馬基雅維利的共和主義理論，批判了現(xiàn)代社會的二元對立，提出了“實踐”和“敘事性自我”等概念，試圖恢復(fù)對政治、美德、人性和自我的古典式理解，重建對公共善的尊重和對公共生活的參與意識，重拾被啟蒙遺棄的傳統(tǒng)，重建被現(xiàn)代社會破壞的美德共同體。他稱這種共同體為“政治的”，因為它涉及到多種實踐的序列和內(nèi)在于實踐的對善的共同追求。他認(rèn)為，，和平自由的生活，除了有賴于制度設(shè)計外，還依靠公民的德性，美德與自由是相互支持的關(guān)系。 第四章闡明了麥金泰爾所期望的美德共同體的特征。這種美德共同體有別于現(xiàn)代國家和家庭，具有古典主義特征。第一，它的規(guī)模小，具有自足性；第二，它類似于各種宗教性團(tuán)體，以宗教情感為紐帶；第三，它以共和主義對政治性公共生活的參與為標(biāo)準(zhǔn)，以平等地追求共同體的善為目標(biāo)；第四，它通過教育建立一種公開辯論的論壇，培養(yǎng)公民的公共道德意識和對傳統(tǒng)的尊重。 麥金泰爾對現(xiàn)代社會的批判使我們對共和主義、自由主義和社群主義之間的理論紛爭、對當(dāng)代資本主義社會的道德危機等有了進(jìn)一步認(rèn)識，但麥金泰爾未能為這種小共同體在現(xiàn)代社會的存在提供令人信服的保證，也并未批判資本主義的根本制度。
[Abstract]:Mcintyre is dissatisfied with the lack of civic moral cultivation caused by pluralism in modern society, which not only reflects the indifference of citizens to public life, but also shows that the modern country is regarded as a legal country, which is regarded as the field of personal personal interests, and has lost the loyalty of the common members to it, thus seriously hindering the society. The standard of the value consensus of fairness and justice is formed. The criterion used by Mcintyre is the community thought of the former modern society. They provide an ideal model that can be used for reference. In these communities, the cultivation of civic virtues is an intrinsic part of the construction of the political system. Thus, Mcintyre elucidated his community thought. Trying to challenge the theoretical hegemony and institutional hegemony of liberalism, he emphasized the importance of cultivating good citizens with public morality so as to promote the stability and persistence of the political system more effectively.
This paper discusses the background of the thought of Mcintyre's virtue community, examines the transformation of classical republicanism in the period of Scotland's Enlightenment to modern liberalism, and combs Mcintyre's criticism of the moral crisis of modern western society and the reconstruction of the United States and Germany community with republicanism as the standard of value.
This article is divided into four chapters. The first chapter analyzes the background of the thought of the Mcintyre community. In the modern society under the guidance of commodity exchange and market principle, the individual is respected as the only subject, its rights are supreme. People are the instrumental relationship of mutual utilization, and the State adopts a scientific and rational bureaucratic management form. The state maintains its legitimacy according to the welfare policy, but it creates a social moral crisis for the dependence on rights, which shows the lack of citizens' moral obligation to the community and the apathy to participate in the public political life. Modern liberalism, especially Rawls's theory of justice, tries to correct the utilitarian tendency of classical liberalism and will be free. Right and equality are combined, but it does not change the concept of liberalism and rational autonomy.
The second chapter explains the emergence of the Hume problem in the Scotland enlightenment movement. In Mcintyre's view, the problems of modern society originate from the disappearance of classical tradition and the emergence of liberalism from 15 to seventeenth Century, and the enlightenment movement of Scotland shows the process of transformation. The thinking of the future development of Scotland nation promotes the differentiation of the enlightenment thought of Scotland. For different theories, Ferguson insisted on the classical virtues tradition, criticized the modern society's civilization view, showed the loyalty to the Scotland national tradition; Smith, although aware of the moral problems of modern commercial society, but like Hume, he also thought that Scotland should give up the integration into the modern world; Hume analyzed the human feelings, The relationship between desire and reason puts forward the separation of facts and values, reflects the liberal tendency of the society at that time in the form of theory, and subverts the tradition of Aristotle.
The third chapter discusses Mcintyre's criticism of the essence of the two yuan antagonism in modern society. Modern society continues the liberal direction of the enlightenment thought, intensifies the contradiction between instrumental rationality and value reason, which is manifested by the break between rule and morality, self and community, man's rationality and dependence, and the break between politics and morality. The state and family lost the moral cultivation function in the Republican context, which made people empty and moral. With the help of Aristotle's City State Community Theory, Aquinas's theory of natural law and Machiavelli's republicanism, Mcintyre criticized the two opposition of the present generation of society and put forward "practice" and "" The concept of "narrative self", which attempts to restore the classical understanding of politics, virtue, human nature and self, reconstructs the respect for public good and the awareness of participation in public life, restores the tradition of being abandoned by enlightenment, and reconstructs the virtue community destroyed by modern society. He calls the community "political" because it involves a variety of practices. The sequence and inside lies in the common pursuit of good in practice. He believes that the life of peace and freedom depends on the design of the system, the virtue of the citizens, and the mutual support of virtue and freedom.
The fourth chapter clarifies the characteristics of the virtue community expected by Mcintyre. This community of virtue is different from the modern state and family and has the characteristics of classicism. First, it is small and self-sufficient; second, it is similar to all kinds of religious groups, with religious feelings as the link; and third, republicanism for political public life. Living participation is the standard to pursue the good goal of the community on an equal fostering; fourth, it builds a forum for public debate through education to cultivate citizens' public moral consciousness and respect for tradition.
Mcintyre's criticism of modern society makes us more aware of the theoretical disputes between republicanism, liberalism and Communitarianism and the moral crisis of contemporary capitalist society, but Mcintyre fails to provide convincing assurance for the existence of this small community in modern society, nor does it criticize capitalism. The fundamental system.

【學(xué)位授予單位】：南開大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2012
【分類號】：D091

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