【摘要】：埃里克·沃格林是20世紀(jì)西方最偉大的政治哲人之一,在實(shí)證主義氛圍濃厚的美國政治學(xué)界,提出了要創(chuàng)建具有本體論基礎(chǔ)的新政治科學(xué)。本文以他的《新政治科學(xué)》為切入點(diǎn),采用文本分析的方法,解讀沃格林的新政治科學(xué)觀。 在梳理了沃格林的生平及其新政治科學(xué)思想的發(fā)展脈絡(luò)、相關(guān)主題的研究作品之后,接著分析沃格林的政治科學(xué)的基本觀點(diǎn)。對他而言,政治理論的核心問題是代表問題,對真理的代表具有三種類型：代議制民主意義上的、生存意義上的和超驗(yàn)意義上的。代表之爭將引發(fā)社會失序,人與社會要重新獲得秩序,需要再神圣化,而靈知主義就在這個再神圣化的過程中得到發(fā)展,演變成現(xiàn)代性。現(xiàn)代性的本質(zhì)就是靈知主義的發(fā)展,現(xiàn)代社會各種意識形態(tài)都是靈知主義,靈知主義的自負(fù)將滑向極權(quán)主義。 在這種“現(xiàn)代性背景”下,沃格林政治科學(xué)的新舊之爭,暗含了現(xiàn)代政治科學(xué)的內(nèi)在緊張。沃格林的政治科學(xué),其“新”處,在于他向讀者介紹政治科學(xué)迄今為止被遮蔽了的發(fā)展,打破現(xiàn)代性的封閉,向超驗(yàn)實(shí)在敞開,在哲學(xué)人類學(xué)、歷史哲學(xué)尤其是在意識哲學(xué)上面,奠定新政治科學(xué)的本體論基礎(chǔ),成為關(guān)心人朝向神性根基生存的科學(xué),以此回應(yīng)維柯的《新科學(xué)》；其“舊”處,在于沃格林的政治科學(xué)的理論淵源,是回到古典政治學(xué)上面,其問題范圍和理論化處理方式跟柏拉圖—亞里士多德的政治科學(xué)并無多大差異。然而,沃格林試圖沖破現(xiàn)代學(xué)術(shù)規(guī)范的藩籬,重建“真正”的政治科學(xué),并帶動學(xué)界的理論旨趣轉(zhuǎn)向,仍任重道遠(yuǎn)。
[Abstract]:Eric Wargren is one of the greatest political philosophers in the West in the 20th century. In the American political circles with a strong positivism atmosphere, he proposed the creation of a new political science with ontological basis. Taking his New political Science as the starting point, this paper uses the method of text analysis to interpret Wargren's view of New political Science. After combing out his life and the development of his new political science thoughts and his research works on related subjects, the author analyzes his basic viewpoints on political science. To him, the core problem of political theory is the representative problem, which has three types: representative democracy, survival and transcendental. The struggle for representation will lead to social disorder. If people and society want to regain order, they need to be reconsecrated, while Gnosticism has been developed in the process of resanctification and has evolved into modernity. The essence of modernity is the development of gnosticism. In modern society, all kinds of ideology are gnosticism, and the conceit of gnosticism will slip to totalitarianism. Under this kind of "modernity background", the debate between the old and the new in Wogling's political science implies the inherent tension of the modern political science. Wargren's political science, its "new" place, lies in his introduction to readers of the development of political science that has so far been obscured, breaking the closure of modernity and opening itself to transcendental reality in philosophical anthropology. The philosophy of history, especially in the philosophy of consciousness, lays the ontological foundation of the new political science and becomes the science concerned about the existence of man towards the foundation of divinity, in response to Vico's "New Science"; its "old" place. The theoretical origin of political science of Wargren is to return to classical politics, and its scope of problems and theoretical treatment are not much different from Plato-Aristotle's political science. However, Wulling still has a long way to go in his attempt to break through the barriers of modern academic norms, rebuild the "real" political science and drive the academic purport to turn.
【學(xué)位授予單位】：復(fù)旦大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2011
【分類號】：D0

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本文編號：2145564