【摘要】：自覺(jué)支配人類(lèi)社會(huì)運(yùn)動(dòng),獲得最大限度自由,是人類(lèi)夢(mèng)寐以求的理想。這一理想在近現(xiàn)代之前僅僅是一種夢(mèng)幻,但隨著科技空前進(jìn)步,對(duì)自然的征服表現(xiàn)出無(wú)與倫比的威力之后,人們開(kāi)始感到并相信人類(lèi)可以像駕馭自然那樣自覺(jué)支配人類(lèi)社會(huì)的運(yùn)動(dòng)。人類(lèi)社會(huì)是在一定的秩序支配下運(yùn)動(dòng)的。社會(huì)秩序存在以自發(fā)互動(dòng)的方式形成的自發(fā)秩序和以刻意的理性建構(gòu)方式形成的人為秩序。自覺(jué)支配人類(lèi)社會(huì)運(yùn)動(dòng)意味著以人為秩序取代自發(fā)秩序。人類(lèi)是否擁有建構(gòu)出科學(xué)合理,較之自發(fā)秩序,能給我們帶來(lái)更大自由的人為秩序的理性能力,是我們選擇人為秩序抑或自發(fā)秩序的根本依據(jù)。哈耶克將堅(jiān)信人的理性具有此能力的唯理主義稱(chēng)作建構(gòu)論理性主義,將堅(jiān)持人類(lèi)社會(huì)運(yùn)動(dòng)是一個(gè)自發(fā)演進(jìn)的過(guò)程,理性不具有此能力的理性觀,稱(chēng)作演進(jìn)論理性主義。哈耶克本人奉行演進(jìn)論理性主義,否定建構(gòu)論理性主義。哈耶克對(duì)兩種理性主義的不同態(tài)度建立在對(duì)理性能力考察的基礎(chǔ)上。哈耶克的考察存在兩個(gè)維度。一是對(duì)理性能力的優(yōu)缺予以界分——優(yōu)勢(shì)在于把握抽象事物——一般規(guī)則,而非特定時(shí)空中的特定事實(shí)。換言之,理性的優(yōu)勢(shì)在于掌握普遍知識(shí),而非關(guān)于特定事實(shí)的具體知識(shí)。二是對(duì)理性作用的方式予以界分——理性更多地憑靠人的行動(dòng)反復(fù)表明的經(jīng)驗(yàn)性結(jié)果,而非理性推理,即理性作用的方式主要是間接的而非直接的。理性能力及作用方式的特征決定了人類(lèi)建構(gòu)不出科學(xué)合理、能給我們帶來(lái)更大自由的人為秩序。人為秩序是以特定結(jié)果為目標(biāo),并依靠自上而下的全權(quán)性權(quán)力體系的"理性判斷"——命令運(yùn)行的秩序。這需要居于統(tǒng)攝性地位的命令者必須掌握并能有效運(yùn)用相關(guān)的完備知識(shí),無(wú)論普遍知識(shí)抑或具體知識(shí)。但是,知識(shí)的分立性,尤其具體知識(shí)的個(gè)體性、分散性、龐雜性和動(dòng)態(tài)性等特征,決定了沒(méi)有任何人或機(jī)構(gòu)具有掌握建構(gòu)人為秩序和支配人為秩序運(yùn)行所需的完備知識(shí)的理性能力。另外,人為秩序建立在對(duì)未來(lái)預(yù)測(cè)的基礎(chǔ)之上,未來(lái)在很大程度上取決于知識(shí)的增長(zhǎng),而哈耶克認(rèn)為,人的理性沒(méi)有能力預(yù)知知識(shí)的增長(zhǎng)。這些知識(shí)問(wèn)題成為理性,進(jìn)而成為人為秩序的構(gòu)成性限制。哈耶克對(duì)人為秩序在理性能力上受限的論證,除了從知識(shí)這一核心維度進(jìn)行外,而且還從心智、復(fù)雜現(xiàn)象和文化演進(jìn)等多個(gè)維度進(jìn)行。在理性能力有限的情況下,人為秩序只能流于形式,僅僅成為控制人的手段。人為秩序要成為可能,就必須盡可能地減少社會(huì)的自發(fā)性與復(fù)雜性——限制人的自主性,消滅不合理性標(biāo)準(zhǔn)的人類(lèi)文明。反之,自發(fā)秩序主要憑靠人們?cè)陂L(zhǎng)期自發(fā)互動(dòng)中形成的一般規(guī)則而運(yùn)行,它不存在共同的特定目標(biāo),僅僅是協(xié)調(diào)人們行為的工具,每個(gè)人都可以在遵守共同規(guī)則的前提下追求個(gè)人目標(biāo)。因此,它具有很強(qiáng)的包容性,可為人類(lèi)文明的維續(xù),個(gè)人自由的選擇,分散知識(shí)的利用,個(gè)人理性的運(yùn)用,提供最廣闊的空間。因此,在哈耶克看來(lái),人為秩序與人的理性和自由是相背的,而自發(fā)秩序與人的理性和自由是相適的,這就是哈耶克理性觀的基本結(jié)論。哈耶克從理性能力的維度解決秩序與自由的關(guān)系問(wèn)題,較之從人性與權(quán)利等維度解決這一問(wèn)題,前進(jìn)了一步。無(wú)論我們持有什么樣的人性論或權(quán)利觀,如果得不到理性能力上的支持,都是虛妄的。哈耶克將理性能力與知識(shí)的存在狀況——知識(shí)的分立性和知識(shí)的增長(zhǎng)狀況——新知識(shí)的不可預(yù)知性勾連起來(lái)。如果說(shuō)哈耶克對(duì)理性與知識(shí)的關(guān)系的論證是成立的,那么他對(duì)秩序與自由的關(guān)系的解決就是成功的。從這個(gè)意義上說(shuō),哈耶克理性觀為我們理解和選擇社會(huì)秩序的運(yùn)行方式提供了極具價(jià)值的理論參考。
[Abstract]:Consciously dominating the human social movement and gaining the maximum freedom is the dream that mankind covets. This ideal was only a dream before modern times, but with the unprecedented progress of science and technology, the conquest of nature showed unparalleled power, people began to feel and believe that human beings can control human beings as consciously as they control nature. The movement of human society. Human society moves under the control of a certain order. Social order exists in spontaneous order formed by spontaneous interaction and artificial order formed by deliberate rational construction. Rationalism, which can bring us greater freedom than spontaneous order, is the fundamental basis for us to choose artificial order or spontaneous order. Hayek himself pursues Evolutionary Rationalism and negates constructive rationalism. Hayek's different attitudes toward the two rationalism are based on the investigation of rational ability. Hayek's investigation has two dimensions. One is to distinguish the advantages and disadvantages of rational ability. In other words, the advantage of reason lies in the mastery of general knowledge rather than specific knowledge of specific facts. The second is the distinction between the ways in which reason functions - rationality relies more on the empirical consequences of repeated human actions than on specific facts. Irrational reasoning, that is, the way rational functions is mainly indirect rather than direct. The characteristics of rational ability and mode of action determine that human beings can not construct a scientific and rational human order, which can bring us greater freedom. The order in which commands operate. This requires that commanders in a commanding position must master and effectively use relevant complete knowledge, whether universal knowledge or specific knowledge. In addition, artificial order is based on the prediction of the future, and the future depends largely on the growth of knowledge. Hayek believes that human reason has no ability to predict the growth of knowledge. Hayek's argumentation on the limitation of human order's rational ability not only proceeds from the core dimension of knowledge, but also proceeds from the dimension of mind, complex phenomena and cultural evolution. If artificial order is to be possible, it must be possible to reduce the spontaneity and complexity of society as much as possible - to restrict human autonomy, to eliminate the irrational standards of human civilization. Therefore, it has a strong tolerance and can provide the widest space for the maintenance of human civilization, the choice of individual freedom, the use of scattered knowledge, the use of individual rationality. This is the basic conclusion of Hayek's view of reason. Hayek solved the problem of the relationship between order and freedom from the dimension of rational ability, which is a step forward compared with solving the problem from the dimension of human nature and rights. If Hayek's argument on the relationship between reason and knowledge is valid, then his argument on the relationship between order and freedom is valid. In this sense, Hayek's rational view provides us with valuable theoretical reference for understanding and choosing the mode of operation of social order.
【學(xué)位授予單位】：南京大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2011
【分類(lèi)號(hào)】：D091
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本文編號(hào)：2239623