現(xiàn)代公共生活的建構(gòu)：托克維爾政治哲學(xué)研究
發(fā)布時(shí)間：2018-10-11 08:30
【摘要】：本文考察的對(duì)象是托克維爾的政治哲學(xué)。隨著傳統(tǒng)社會(huì)向現(xiàn)代社會(huì)的深入轉(zhuǎn)型,傳統(tǒng)社會(huì)在思想、觀念和制度上的束縛逐步被解除,個(gè)人的主體性得到確立,自由成為現(xiàn)代人最基本的價(jià)值取向。如何實(shí)現(xiàn)和維護(hù)現(xiàn)代人的自由是近現(xiàn)代政治哲學(xué)家們所關(guān)注的核心問(wèn)題,托克維爾就是他們其中的一員。托克維爾自由理念的公共視域具有深刻的政治哲學(xué)維度,在社會(huì)生活層面提出了一種公共生活的要求,為我們思考現(xiàn)代公共生活提供了一個(gè)思想原點(diǎn),并使他與早期的古典自由主義思想家們區(qū)分開(kāi)來(lái)。對(duì)此,本文試圖把托克維爾置于傳統(tǒng)社會(huì)向現(xiàn)代社會(huì)深入轉(zhuǎn)型的時(shí)代格局中,在與西方古典自由主義政治思想家的政治哲學(xué)進(jìn)行對(duì)比分析的基礎(chǔ)上,圍繞著公共生活及其如何可能的問(wèn)題對(duì)托克維爾的政治哲學(xué)展開(kāi)研究。 第一章主要考察了托克維爾政治哲學(xué)的時(shí)代背景與問(wèn)題意識(shí)。本文認(rèn)為,托克維爾所處的時(shí)代是從傳統(tǒng)社會(huì)向現(xiàn)代社會(huì)深刻轉(zhuǎn)變的時(shí)代,是民主社會(huì)普遍到來(lái)的時(shí)代,近現(xiàn)代啟蒙思想家的著述為這個(gè)時(shí)代的到來(lái)做好了思想準(zhǔn)備,法國(guó)大革命是這個(gè)時(shí)代到來(lái)的顯著標(biāo)志。在此基礎(chǔ)上,本文著重討論了托克維爾政治哲學(xué)的問(wèn)題意識(shí)——公共生活的缺失,考察了民主條件下公共生活的缺失的表現(xiàn)及其對(duì)現(xiàn)代社會(huì)所造成的深刻影響。本文認(rèn)為,民主社會(huì)狀況下公共生活的缺失突出表現(xiàn)在民主的溫和專(zhuān)制傾向與中產(chǎn)階級(jí)政治的封閉性；而公共生活的缺失直接關(guān)系到現(xiàn)代公民的個(gè)體性生存危機(jī)與現(xiàn)代民主政治秩序的建立。 第二章主要考察了托克維爾的新政治科學(xué),試圖討論現(xiàn)代公共生活的可能性。在本文看來(lái),面對(duì)公共生活的缺失及其所帶來(lái)的嚴(yán)重后果,托克維爾把目光轉(zhuǎn)向政治,提出了要建立新政治科學(xué),從而為民主社會(huì)的公共生活奠定了理論前提。托克維爾的新政治科學(xué)表明：在現(xiàn)代社會(huì),政治不但是必須的,而且政治需要向社會(huì)和人性回歸；政治的核心問(wèn)題不是權(quán)力的爭(zhēng)斗,而是要不斷提升人的靈魂,托克維爾的新政治科學(xué)的目的就是要把虛弱的原子化個(gè)人培養(yǎng)成為具有崇高品性的現(xiàn)代公民,而這只有在公共生活中才能完成,公共生活是公民教育的根本途徑。 第三章主要考察了現(xiàn)代公共生活如何建構(gòu)的問(wèn)題。本文從觀念層面、制度層面與技術(shù)層面闡釋了托克維爾關(guān)于現(xiàn)代公共生活如何建構(gòu)的基本思想。在觀念層面上,首先表現(xiàn)在要清除幾種錯(cuò)誤的思想觀念,包括泛神論、政治無(wú)神論、唯物主義、重農(nóng)學(xué)派的國(guó)家觀念、社會(huì)主義以及基于貧困而對(duì)政府的依賴(lài)觀念；與之對(duì)應(yīng),需要保持的正確觀念是宗教信仰與驕傲的激情,因?yàn)樽诮痰恼尉S度與驕傲的情感有利于公共生活的展開(kāi)。在制度層面上,本文認(rèn)為托克維爾區(qū)分了政治集權(quán)與行政集權(quán),提出了關(guān)于政治集權(quán)與行政分權(quán)的制度構(gòu)想,這為民主社會(huì)公共生活的展開(kāi)開(kāi)辟了廣泛的空間。從技術(shù)層面上,分析了公共生活的展開(kāi)必須從小事做起,從小的公共事務(wù)的廣泛參與中可以不斷激發(fā)廣大民眾對(duì)公共生活的興趣,可以不斷鍛煉其參與公共生活的能力,可以為持久的公共生活的展開(kāi)創(chuàng)造條件。在此基礎(chǔ)上,本文討論了民主社會(huì)公共生活的幾種基本樣式：鄉(xiāng)鎮(zhèn)自治、選舉、陪審與結(jié)社。 第四章從民主政治秩序和現(xiàn)代人的自由與尊嚴(yán)的角度考察了現(xiàn)代公共生活所具有的價(jià)值和意義。本文認(rèn)為,在從傳統(tǒng)社會(huì)向現(xiàn)代社會(huì)轉(zhuǎn)型的過(guò)程中,公民問(wèn)題是早期現(xiàn)代政治思想家們思考現(xiàn)代政治秩序時(shí)所關(guān)注的重要問(wèn)題,而托克維爾是這一思想傳統(tǒng)的繼承者：在托克維爾那里,公共生活使廣大民眾從狹隘的私人生活走出來(lái),成為真正的政治人,為現(xiàn)代民主政治秩序的建立奠定了廣泛的社會(huì)基礎(chǔ)。更為重要的是,公共生活有助于現(xiàn)代公民擺脫古典自由主義的誤區(qū),使廣大公民認(rèn)識(shí)到只有公共自由或政治自由才能真正保障公民自由的完滿(mǎn)性；也只有在公共生活中,現(xiàn)代公民才能不斷得到滿(mǎn)足和完善,才能真正感受到作為人的尊嚴(yán)。 結(jié)語(yǔ)部分,本文試圖表明民主社會(huì)是一個(gè)平等的大眾社會(huì),民主社會(huì)的到來(lái)標(biāo)志著特權(quán)階層的逐漸消失和平民階層的不斷興起,原本只供特權(quán)階層所享有和滿(mǎn)足的政治生活已經(jīng)不能適應(yīng)民主社會(huì)的需要。在民主社會(huì),政治生活是需要普遍滿(mǎn)足的生活,民主政治應(yīng)該真正把廣大的平民階層納入其中,后革命時(shí)代的民主政治更應(yīng)該要把那些沒(méi)有經(jīng)過(guò)政治生活鍛煉的普通民眾納入其中,使他們從狹隘的私人生活中走出來(lái),培養(yǎng)他們的公共生活習(xí)性,不斷提高他們的精神境界和整個(gè)民族的群體性知性素養(yǎng)。只有這樣,才能真正為民主政治奠定堅(jiān)實(shí)的社會(huì)基礎(chǔ),才能真正體現(xiàn)出人類(lèi)共同的善——自由與尊嚴(yán)。
[Abstract]:The object of this thesis is the political philosophy of Torqueville. With the deep transformation of the traditional society to the modern society, the shackles of the traditional society in the thought, the concept and the system are gradually released, the subjectivity of the individual is established, and the freedom becomes the most basic value orientation of modern people. How to realize and maintain the freedom of modern people is the core problem of modern political philosophers, and Torqueville is one of them. The public horizon of Torqueville's free idea has deep political philosophy dimension, puts forward a public life requirement at the social life level, provides a thought origin for us to think about the modern public life, and distinguishes him from the early classical liberalism thinkers. In this paper, we try to put Torqueville on the basis of comparative analysis with the political philosophy of the western classical liberalism political thinkers in the era of the traditional society's in-depth transformation to the modern society. The political philosophy of Torqueville was studied around the public life and its possible problems. The first chapter mainly inspects the background and problems of the political philosophy of Torqueville. The time from the traditional society to the modern society is the era of the universal arrival of the democratic society, and the historical materialism of the modern enlightenment thinker has made a good idea for the coming of this era. To be prepared, the French Revolution was a remarkable time for the time On the basis of this, this paper discusses the problem consciousness of the political philosophy of Torqueville, the lack of public life, the expression of the lack of public life under the condition of democracy and the profound influence on the modern society. This article holds that the lack of public life in the state of democratic society is manifested in the closeness of democracy and the closing of middle class politics, while the lack of public life is directly related to the individual existence crisis of modern citizens and the modern democratic political order. The second chapter mainly inspects the new political science of Torqueville and tries to discuss the modern public life. In this article, to face the lack of public life and the serious consequences brought by it, Toberville turned his eyes to politics and put forward a new political science, which laid the foundation for the public life of the democratic society. On the premise of theory, the new political science of Toberville has shown that in modern society, politics is not but necessary, and political needs to return to society and humanity; the core problem of politics is not the struggle of power, but to constantly mention The purpose of the new political science of Torqueville is to cultivate the weak human beings into modern citizens with noble character, which can only be accomplished in public life, and public life is civic education. The third chapter mainly examines the modern public life. On the basis of the concept, the institutional level and the technical level, this paper explains the modern public life from the perspective of the concept, the institutional level and the technical level. The basic thought of how to construct. At the conceptual level, it first appears that we should clear several wrong ideas, including pantheism, political atheism, materialism, the concept of the country, socialism and the dependence of poverty on the government. The correct concept that needs to be maintained is the passion of religious belief and pride, because the political dimension of religion is beneficial to the emotion of pride. At the institutional level, this paper holds that Toberville distinguishes between political centralization and administrative centralization, and puts forward a system conception about political centralization and decentralization, which is the development of the public life of the democratic society. It has opened up a lot of space. From the technical level, the analysis of the public life must start from the small things, the wide participation of the small-sized public affairs can arouse the public interest in public life unceasingly, can constantly exercise its ginseng The ability to live with public life can be a lasting public life On this basis, this paper discusses several basic styles of public life of democratic society: township self-government, The fourth chapter investigates the modern public from the angle of democracy and political order and the freedom and dignity of modern people. In the process of social transformation from the traditional society to the modern society, the citizen's problem is the important problem of the early modern political thinkers to think about the modern political order. In Torqueville, public life allowed the masses to walk out of the narrow private life, becoming a genuine political man and building a modern democratic political order. It has laid a broad social foundation. More importantly, public life can help modern citizens get rid of the misunderstanding of classical liberalism, so that the citizens realize that only public freedom or political freedom can truly guarantee the fullness of civil liberties; and only in public life, modern citizens In order to be satisfied and improved continuously, talents can be obtained. In the conclusion part, this article attempts to show that the democratic society is an equal mass society, the arrival of democratic society marks the gradual disappearance of privileged class and the rising of the civilian stratum, and it is only for the political life enjoyed and satisfied by the privileged class. Live already cannot adapt to the needs of the democratic society. In the democratic society, the political life is a life that needs universal satisfaction, the democratic politics should really include the masses of civilians in it, the democratic politics in the post-revolutionary era should be more important for those who do not pass through the administration The common people governing life exercise are included in them, allowing them to walk out of narrow private life, develop their public life habits, and constantly improve their spiritual environment Only in this way can we lay a solid social foundation for democratic politics to be true
【學(xué)位授予單位】：中央民族大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2012
【分類(lèi)號(hào)】：D09
本文編號(hào)：2263524
[Abstract]:The object of this thesis is the political philosophy of Torqueville. With the deep transformation of the traditional society to the modern society, the shackles of the traditional society in the thought, the concept and the system are gradually released, the subjectivity of the individual is established, and the freedom becomes the most basic value orientation of modern people. How to realize and maintain the freedom of modern people is the core problem of modern political philosophers, and Torqueville is one of them. The public horizon of Torqueville's free idea has deep political philosophy dimension, puts forward a public life requirement at the social life level, provides a thought origin for us to think about the modern public life, and distinguishes him from the early classical liberalism thinkers. In this paper, we try to put Torqueville on the basis of comparative analysis with the political philosophy of the western classical liberalism political thinkers in the era of the traditional society's in-depth transformation to the modern society. The political philosophy of Torqueville was studied around the public life and its possible problems. The first chapter mainly inspects the background and problems of the political philosophy of Torqueville. The time from the traditional society to the modern society is the era of the universal arrival of the democratic society, and the historical materialism of the modern enlightenment thinker has made a good idea for the coming of this era. To be prepared, the French Revolution was a remarkable time for the time On the basis of this, this paper discusses the problem consciousness of the political philosophy of Torqueville, the lack of public life, the expression of the lack of public life under the condition of democracy and the profound influence on the modern society. This article holds that the lack of public life in the state of democratic society is manifested in the closeness of democracy and the closing of middle class politics, while the lack of public life is directly related to the individual existence crisis of modern citizens and the modern democratic political order. The second chapter mainly inspects the new political science of Torqueville and tries to discuss the modern public life. In this article, to face the lack of public life and the serious consequences brought by it, Toberville turned his eyes to politics and put forward a new political science, which laid the foundation for the public life of the democratic society. On the premise of theory, the new political science of Toberville has shown that in modern society, politics is not but necessary, and political needs to return to society and humanity; the core problem of politics is not the struggle of power, but to constantly mention The purpose of the new political science of Torqueville is to cultivate the weak human beings into modern citizens with noble character, which can only be accomplished in public life, and public life is civic education. The third chapter mainly examines the modern public life. On the basis of the concept, the institutional level and the technical level, this paper explains the modern public life from the perspective of the concept, the institutional level and the technical level. The basic thought of how to construct. At the conceptual level, it first appears that we should clear several wrong ideas, including pantheism, political atheism, materialism, the concept of the country, socialism and the dependence of poverty on the government. The correct concept that needs to be maintained is the passion of religious belief and pride, because the political dimension of religion is beneficial to the emotion of pride. At the institutional level, this paper holds that Toberville distinguishes between political centralization and administrative centralization, and puts forward a system conception about political centralization and decentralization, which is the development of the public life of the democratic society. It has opened up a lot of space. From the technical level, the analysis of the public life must start from the small things, the wide participation of the small-sized public affairs can arouse the public interest in public life unceasingly, can constantly exercise its ginseng The ability to live with public life can be a lasting public life On this basis, this paper discusses several basic styles of public life of democratic society: township self-government, The fourth chapter investigates the modern public from the angle of democracy and political order and the freedom and dignity of modern people. In the process of social transformation from the traditional society to the modern society, the citizen's problem is the important problem of the early modern political thinkers to think about the modern political order. In Torqueville, public life allowed the masses to walk out of the narrow private life, becoming a genuine political man and building a modern democratic political order. It has laid a broad social foundation. More importantly, public life can help modern citizens get rid of the misunderstanding of classical liberalism, so that the citizens realize that only public freedom or political freedom can truly guarantee the fullness of civil liberties; and only in public life, modern citizens In order to be satisfied and improved continuously, talents can be obtained. In the conclusion part, this article attempts to show that the democratic society is an equal mass society, the arrival of democratic society marks the gradual disappearance of privileged class and the rising of the civilian stratum, and it is only for the political life enjoyed and satisfied by the privileged class. Live already cannot adapt to the needs of the democratic society. In the democratic society, the political life is a life that needs universal satisfaction, the democratic politics should really include the masses of civilians in it, the democratic politics in the post-revolutionary era should be more important for those who do not pass through the administration The common people governing life exercise are included in them, allowing them to walk out of narrow private life, develop their public life habits, and constantly improve their spiritual environment Only in this way can we lay a solid social foundation for democratic politics to be true
【學(xué)位授予單位】：中央民族大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2012
【分類(lèi)號(hào)】：D09
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