本文選題：馬基雅維里 + 《君主論》　； 參考：《中共中央黨�！�2011年碩士論文

【摘要】：作為近代政治哲學(xué)的創(chuàng)始人,馬基雅維里顛覆了古典政治哲學(xué)的傳統(tǒng)。依托《君主論》文本,通過(guò)敘述新君主國(guó)及新君主的性質(zhì)、新君主的誕生、新君主的維持可揭示馬基雅維里的意圖,進(jìn)而窺視政治哲學(xué)如何由古典向現(xiàn)代轉(zhuǎn)型。 事實(shí)上,整篇《君主論》隱藏著復(fù)雜的謀劃�！毒髡摗凡⑽窗凑盏谝徽滤A(yù)告的順序進(jìn)行謀篇布局,對(duì)君主國(guó)的類(lèi)型學(xué)分析也迥異于古典哲學(xué)中的政體分類(lèi)。馬基雅維里所理解的新君主國(guó)兼具君主國(guó)與共和國(guó)雙重面相,實(shí)質(zhì)是以持久性為惟一標(biāo)準(zhǔn),新君主也無(wú)所謂君主與僭主之分。 在《君主論》中,馬基雅維里翔實(shí)地論述了新君主的誕生與維持所需具備的條件。對(duì)新君主的誕生而言,道德優(yōu)先是不可取的,只有敢于與命運(yùn)相對(duì)抗并贏得命運(yùn)女神的青睞,符合必然性的要求,緊密結(jié)合機(jī)遇與能力的人方有可能由布衣一躍為新君主。而要維持新君主國(guó),君主則必須效仿獅子與狐貍,依靠法律與市民軍,拒斥宗教權(quán)力。 通過(guò)上述解讀,本文認(rèn)為,透過(guò)馬基雅維里的政治思想謀劃,我們可發(fā)現(xiàn),馬基雅維里并不是如其在《君主論》表面所述僅僅是一個(gè)奴顏婢膝以求被延攬入室的前朝舊臣,而是一個(gè)深諳君主與民眾性質(zhì)、智慧遠(yuǎn)甚于在位君主的導(dǎo)師,此書(shū)真正的呈閱對(duì)象亦不是洛倫佐·美第奇,而是潛在的新君主。馬基雅維里試圖在涉及道德是非的思想領(lǐng)域進(jìn)行顛覆,傳授甚至是開(kāi)創(chuàng)新的方法與秩序。就此意義而言,馬基雅維里是新秩序的創(chuàng)建者亦為意大利解放的創(chuàng)建者,本身便是潛在的新君主。 本文亦認(rèn)為,馬基雅維里通過(guò)極為隱晦的方式顛覆了古典政治哲學(xué)。從菲利波門(mén)與朋友探討如何攻占山丘的事例可看出,馬基雅維里劍指古希臘哲學(xué)傳統(tǒng),把意大利統(tǒng)一的思想障礙歸咎于古典的哲學(xué)傳統(tǒng)。他自始至終皆在論證僭主之于一個(gè)全新君主國(guó)的誕生與維持的重要性,甚至索性拋棄了古典政治哲學(xué)中關(guān)于獨(dú)裁者的限制性條件,塑造了一個(gè)邪惡的新君主,由此以回避靈魂對(duì)古典政治哲學(xué)進(jìn)行了釜底抽薪,把人類(lèi)尤其是新君主如何變得卓越的方式引向“人”本身。
[Abstract]:As the founder of modern political philosophy, Machiavelli subverted the tradition of classical political philosophy. On the basis of the text of monarchy, by narrating the nature of the new monarchy and the new monarchy, the birth of the new monarch and the maintenance of the new monarch, the intention of Machiavelli can be revealed, and then the transformation of political philosophy from classical to modern can be seen. As a matter of fact, the whole monarchy contains complex schemes. Monarchy is not arranged in the order predicted in the first chapter, and the typological analysis of monarchies is quite different from the classification of polity in classical philosophy. Machiavelli's understanding of the new monarchy has the dual face of the monarchy and the republic. In essence, the sole criterion of the new monarchy is permanence, and there is no distinction between the monarch and the tyrant. In monarchy, Machiavelli discusses the requirements for the birth and maintenance of a new monarch. For the birth of the new monarch, moral priority is not desirable. Only those who dare to confront fate and win the favor of the goddess of fate, accord with the requirement of inevitability and combine opportunity and ability closely can be promoted from cloth clothes to a new monarch. To maintain the new monarchy, the monarch must follow the example of lions and foxes, rely on the law and civil armies, and reject religious power. Through the above interpretation, this paper believes that, through Machiavelli's political ideas, we can find that Machiavelli is not just a former courtiers who were servile and servile in order to be taken into the house, as he said on the surface of the Monarch. It is a mentor who understands the nature of the monarch and the populace, far more intelligent than the reigning monarch, and the real object of this book is not Lorenzo Medici, but a potential new monarch. Machiavelli tried to subvert, teach and even create new methods and order in the field of moral right and wrong. In this sense, Machiavelli was the founder of the new order and the founder of the liberation of Italy. This paper also argues that Machiavelli subverted classical political philosophy in a very obscure way. From the example of Philippo and his friends discussing how to capture the hills, we can see that the sword of Machiavelli refers to the ancient Greek philosophical tradition and ascribes the ideological obstacle to the unity of Italy to the classical philosophical tradition. From beginning to end, he demonstrated the importance of blasphemy to the birth and maintenance of a new monarchy, and even abandoned the restrictive conditions of the dictators in classical political philosophy and shaped an evil new monarch. Thus, by evading the soul, the classical political philosophy was drawn to the "man" in the way of how the human being, especially the new monarch, became outstanding.
【學(xué)位授予單位】：中共中央黨校
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2011
【分類(lèi)號(hào)】：D09

【引證文獻(xiàn)】

相關(guān)碩士學(xué)位論文 前1條

1 朱新;在專(zhuān)制與共和之間[D];華東師范大學(xué);2013年

，

本文編號(hào)：1856143