【摘要】：羅爾斯的《正義論》中,差別原則是極具特點的,并且是羅爾斯區(qū)別于其他當(dāng)代政治自由主義學(xué)者的一個重要特征。本文通過對差別原則的解讀,理解差別原則的基礎(chǔ)和實質(zhì)。差別原則作為羅爾斯正義兩原則中的重要組成部分同其他原則一樣是基于原初狀態(tài)的選擇。這一選擇并不是孤立存在的,而是同其他原則共同構(gòu)成正義原則的。所以如果單獨談?wù)摬顒e原則顯然是不合理的,也就是說我們必須把差別原則放到正義原則的背景中去理解。差別原則必須是建立在一個秩序良好的社會合作體制當(dāng)中的,這首先要求的就是對個人權(quán)利和自由的保護。差別原則所要追求的分配的差異性不可以侵犯個人的權(quán)利和自由。同時,機會的平等和開放也構(gòu)成差別原則的重要前提。因為差別原則要求人們能夠有基于秩序良好的社會合作體制的合法期望。如果沒有機會平等和開放原則,那么這種期望將是無稽之談。 細(xì)究差別原則的內(nèi)容,我們可以發(fā)現(xiàn)它是建立在所謂合法期望的基礎(chǔ)之上的。羅爾斯將最不利者定義為合法期望最小的人群,反之就是最有利者。而合法期望是產(chǎn)生于社會合作體制本身的,也就是說合法期望是基于無知之幕下所達(dá)成的契約而確定的資格所具有的權(quán)利和義務(wù)關(guān)系。這是羅爾斯的創(chuàng)見,合法期望不是一般的期望,不是基于人本身先天具有的權(quán)利,它不是一種道德上的應(yīng)得,而是一種制度安排賦予個人的資格。合法期望的指標(biāo)是基本善,包括基本的公民權(quán)利和自由、機會、權(quán)力、財富和收入、自尊。這些構(gòu)成衡量合法期望的標(biāo)準(zhǔn),事實上這些基本善也是社會合作體制建構(gòu)的內(nèi)容。而差別原則本質(zhì)上就是基于一定的制度建構(gòu),其本身構(gòu)成制度建構(gòu)的一條原則。所以,差別原則不是因為同情或者應(yīng)得的理由對不利者進行補償,差別原則是一條構(gòu)成社會合作關(guān)系的原則,是保證社會合作體制的穩(wěn)定和正義的原則。所以它不是一條補償原則,而是一條互惠原則。 通過對差別原則的分析去理解其所包含的羅爾斯的自由主義精神,由此在去理解中國當(dāng)代社會的問題。當(dāng)代中國存在貧富差距越來越大的情況,適當(dāng)考慮羅爾斯的差別原則是十分有益的。按照羅爾斯的思路,我們首先應(yīng)該做的事情是構(gòu)建一個秩序良好的社會背景,滿足差別原則的基本前提,那就是公民的自由權(quán)利和機會平等開放。其次,尋找在中國視域下的最不利者。中國的不利者不是通常所謂的弱勢群體。在中國的最不利者體現(xiàn)在缺乏民主權(quán)利,得不到公民平等資格的群體上。他們沒有機會得到良好的教育、沒有合理的社會保障體制�；诖藦闹袊鴮嶋H出發(fā)提出相應(yīng)的解決方案,本文認(rèn)為推進落實中國公民的憲法權(quán)利,加強社會保障,推進免費教育、免費醫(yī)療是實現(xiàn)羅爾斯差別原則的基本途徑。
[Abstract]:In Rawls' Theory of Justice, the principle of difference is characteristic, and it is an important characteristic that Rawls distinguishes himself from other contemporary scholars of political liberalism. In this paper, through the interpretation of the principle of difference, understand the basis and essence of the principle of difference. As an important part of Rawls' two principles of justice, the principle of difference is based on the original state as other principles. This choice does not exist in isolation, but, together with other principles, constitutes the principle of justice. So it is obviously unreasonable to talk about the principle of difference alone, that is to say, we must put the principle of difference in the context of the principle of justice. The principle of difference must be based on a well-ordered system of social cooperation, which requires the protection of individual rights and freedoms. The difference in distribution pursued by the principle of difference must not infringe upon the rights and freedoms of individuals. At the same time, equality of opportunity and openness also constitute the important premise of the principle of difference. Because the principle of difference requires that people have legitimate expectations based on a well-ordered social cooperation system. Without the principle of equality of opportunity and openness, such expectations would be nonsense. Looking closely at the content of the principle of difference, we can find that it is based on the so-called legitimate expectations. Rawls defines the most disadvantaged as the people with the least legitimate expectations, and vice versa. The legal expectation is derived from the social cooperation system itself, that is, the legal expectation is the right and obligation relationship of the qualification based on the contract reached under the curtain of ignorance. It is Rawls' idea that legal expectation is not an ordinary expectation, it is not based on the inherent rights of human beings, it is not a moral entitlement, but a kind of qualification given to individuals by institutional arrangements. Indicators of legitimate expectations are basic good, including basic civil rights and freedoms, opportunity, power, wealth and income, and self-esteem. These constitute the criterion of legitimate expectation, in fact, these basic good is also the content of social cooperation system construction. In essence, the principle of difference is based on a certain system construction, which itself constitutes a principle of system construction. Therefore, the principle of difference is not to compensate the unfavorable because of sympathy or due, but to make up the principle of social cooperation, and to guarantee the stability and justice of the social cooperation system. So it is not a principle of compensation, but a principle of reciprocity. Through the analysis of the principle of difference to understand the spirit of Rawls' liberalism, it is to understand the problems of contemporary Chinese society. There is a growing gap between rich and poor in contemporary China, and it is very useful to properly consider Rawls's principle of difference. According to Rawls' thinking, the first thing we should do is to build a well-ordered social background and meet the basic premise of the principle of difference, that is, citizens' free rights and equal opportunities. Second, looking for the most disadvantaged in the Chinese perspective. The disadvantaged in China are not what is often called a weak group. The most disadvantaged in China are those who lack democratic rights and equal citizenship. They do not have access to a good education and a reasonable social security system. Based on this, the author puts forward the corresponding solutions from China's reality. This paper holds that the basic way to realize Rawls difference principle is to carry out the constitutional rights of Chinese citizens, strengthen social security, promote free education and free medical treatment.
【學(xué)位授予單位】：浙江師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2012
【分類號】：D091

【參考文獻(xiàn)】

相關(guān)期刊論文 前1條

1 吳思民;和諧社會的三個標(biāo)志[J];先鋒隊;2004年24期

，

本文編號：2218437