【摘要】：霍布斯是西方政治思想史上承上啟下的大師，特別是他的國(guó)家理論在學(xué)術(shù)史上有著極其沉重的分量，這一思想突出的體現(xiàn)在于1651年成書的鴻篇巨著《利維坦》上�；舨妓钩欣^馬基雅維里現(xiàn)實(shí)主義研究方法，創(chuàng)造性的提出“自然狀態(tài)”理論，并在此基礎(chǔ)上結(jié)合契約理論開創(chuàng)了國(guó)家理論的新天地—世俗威權(quán)國(guó)家的誕生。 有關(guān)國(guó)家的學(xué)說，最早可以追溯到古希臘時(shí)代的柏拉圖和亞里士多德，他們都以人性為出發(fā)點(diǎn)，認(rèn)為人天生就是政治動(dòng)物，人出于本性的需要必須相互結(jié)合組成城邦，過一種城邦生活，目的是實(shí)現(xiàn)至善。而霍布斯與此截然相反，它從根本上反對(duì)人天生是政治動(dòng)物的論斷，指出國(guó)家是人類不得已的選擇，是人造物。他在《利維坦》開篇就寫到，實(shí)現(xiàn)和平與安全的秩序是國(guó)家的目的，而不是至善的生活。 霍布斯的國(guó)家理論首先是對(duì)自然狀態(tài)的描述開始的，自然狀態(tài)下，競(jìng)爭(zhēng)、猜忌、榮譽(yù)的人類情感導(dǎo)致了毀滅性的一切人反對(duì)一切人的戰(zhàn)爭(zhēng)，而對(duì)暴死的巨大恐懼以及殘存的理性使人類思考如何走向和平。于是眾人把侵害別人的權(quán)利讓渡出來，達(dá)成契約，由一個(gè)公共的個(gè)人或群體執(zhí)掌對(duì)大家的權(quán)力，從而實(shí)現(xiàn)和平與秩序，最終實(shí)現(xiàn)自我保存的目的。 在霍布斯的國(guó)家里，主權(quán)者擁有絕對(duì)權(quán)力，，執(zhí)掌對(duì)臣民的立法、司法、征伐、學(xué)術(shù)、宗教等一切權(quán)力，就像霍布斯自己所說的。這些權(quán)力絕對(duì)集中且不容分割，臣民只有順從。當(dāng)然臣民在法律規(guī)定之外享有自由，甚至在特殊情況下也有反抗的權(quán)利，盡管霍布斯自己不愿承認(rèn)。 本文的研究意義在于，重新發(fā)現(xiàn)霍布斯關(guān)于國(guó)家的理論。特別是對(duì)自然狀態(tài)的深入研究，使人們能夠?qū)舨妓箛?guó)家的正當(dāng)性、國(guó)家的建構(gòu)和運(yùn)行都有更全面的認(rèn)識(shí)。盡管霍布斯的國(guó)家理論一直被視為絕對(duì)主義而備受詬病，但是筆者的研究發(fā)現(xiàn)，在當(dāng)時(shí)時(shí)代背景下，對(duì)安全秩序的追求才是第一位的，并且臣民也享有自由，相對(duì)于正要掙脫封建專制枷鎖的人們來說，這無疑具有革命性的意義。
[Abstract]:Hobbes is a master in the history of western political thought, especially his theory of state has a very heavy weight in the academic history, which is embodied in the great book Leviathan in 1651. Hobbes inherited Machiavelli's realistic research method, creatively put forward the theory of "natural state", and on this basis, combined with contract theory, created a new world of state theory-the birth of secular autocratic state. The doctrines of the countries concerned can be traced back to Plato and Aristotle in ancient Greek times. They all took human nature as their starting point, and believed that man was born a political animal, and that man, out of the need of his nature, must combine to form a city-state. Live a city-state with the aim of achieving the best. Hobbes, on the other hand, is fundamentally opposed to the assertion that man is a political animal, pointing out that the state is a human choice. At the beginning of Leviathan, he wrote that an order of peace and security was the end of a nation, not the best of life. Hobbes' theory of state began with a description of the state of nature, in which the human emotions of competition, suspicion, honor led to a destructive war against all. And the great fear of sudden death and the survival of reason make mankind think about how to move towards peace. So many people let the infringement of other people's rights out, make a contract, a public individual or group in charge of the power of everyone, so as to achieve peace and order, and ultimately achieve the goal of self-preservation. In Hobbes' state, the sovereign has absolute power over all powers over subjects, legislation, justice, expeditions, academia, religion, and so on, as Hobbes himself said. These powers are absolutely centralized and cannot be divided, and the subjects have to obey. Subjects, of course, enjoy freedom outside the law, even in exceptional circumstances, even though Hobbes himself does not want to admit it. The significance of this study is to rediscover Hobbes' theory of state. Especially the deep study of the state of nature enables people to have a more comprehensive understanding of the legitimacy of Hobbes state and the construction and operation of the state. Although Hobbes' theory of state has always been criticized as absolutism, my research found that the pursuit of security order was the first in the background of the times, and the subjects also enjoyed freedom. This is no doubt revolutionary in relation to those who are about to break free from the yoke of feudal autocracy.
【學(xué)位授予單位】：新疆大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2012
【分類號(hào)】：D091.4;D03

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相關(guān)期刊論文 前2條

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