社会制度论

发布时间：2018-08-27 05:45

【摘要】：制度是人类特有的社会现象,制度就是指社会制度。人类对制度的认识和思考由来已久,经历了萌芽、形成和发展几个阶段。西方的制度思想最早可以追溯到古希腊时期的柏拉图,他是第一个从理论上探讨制度现象和本质的思想家,提出了城邦正义理论。西方自近代以来在政治思维方法上发生了重大转向,不再以道德的和神创的思维理解国家和制度,亚里士多德试图将政治(制度)理论从伦理学分离出来,但并不彻底。自马基雅维里以来的西方国家(制度)理论逐渐走向与道德国家观和神权国家观绝然不同的制度观——近现代国家(制度)学说。近现代制度思想有三大理论基石,即理性主义、自然法理论和契约理论,或者说理性主义、自然法理论和契约理论是近现代西方制度思想的理论支柱,而理性主义就像一条红线贯穿在自然法理论和契约理论之中,几乎所有的思想家如霍布斯、洛克和卢梭等均运用这三大理论阐释他们的政治思想、国家理论和制度理论。虽然黑格尔反对社会契约论,但他的法哲学是建立在思辨理性基础之上的。马克思以唯物史观为基础建立了历史唯物主义制度理论,从而超越了西方传统的制度理论尤其是黑格尔的思辨理性主义法哲学思想,是制度思想史上的划时代变革。制度问题涵盖社会生活的方方面面,制度分析涉及到政治、经济、法律、管理、文化和哲学等诸多学科,不同领域、不同学科对制度的理解是不一样的,其制度研究对象、研究方法、研究范式和路径依赖也有很大差异。概括起来,制度研究的范式或路径有三种：一是制度阐释的实证-科学范式,将制度作为科学对象和客观存在的事实来进行研究,或者说,这是制度研究的知识论范式或知识论立场。二是制度阐释的文化-文明范式,即从文化(文明)的视野认识和把握制度,将制度与文化(文明)联系起来,把制度看作一种文化或文明。三是制度阐释的哲学-反思范式,从哲学的角度理解和把握制度,以哲学的超越性眼光从总体上审视制度本身,而不是拘泥于各种具体的制度,它要回答的是制度中的“元问题”,是对制度现象中的基本问题和根本性问题的思考。从哲学存在论角度而言,制度就是人的生存法则,人的生存法则来源于动物的丛林法则,但又与丛林法则有本质区别。社会制度在本质上是人的实践-历史活动的产物,是社会生产方式的产物。制度是人的制度,制度的本质是人的本质的体现。马克思从制度与人的内在关系上对制度的本质进行了高度概括和总结,认为制度是“一种生产方式的社会固定的形式”①,是人的“交往的产物”②,(国家)制度的职能和活动等等“是人的社会特质的存在和活动的方式”③一句话,制度是人的社会存在方式。制度随着人的实践活动的产生而产生,并随着人的实践活动的发展而发展,制度的变迁与社会发展是同步的,制度的演进过程也就是人的解放过程。如果说制度存在论探讨的是关于制度存在的根据、制度存在的本质和前提,它要解决的是制度为什么存在、制度为谁而存在等前提性问题。制度价值论要解决的是制度本身是什么和应当怎么办的问题。从哲学的角度而言,制度就是关于国家(政府)与个人如何划分权利(权力)与义务(责任)的根本原则和组织形式。正是基于对制度的这种理解,在关于制度的设计上存在着制度“整体主义”和制度个人主义两种不同的价值取向,在关于制度功能的理解上可以分为肯定性思维和否定性思维两种不同的思维方式。从制度的应然追求来看,权利与责任的合理划分是制度的价值原则,公平与效率的辩证统一是制度的价值目标。
[Abstract]:Institution is a social phenomenon peculiar to mankind, and it means social system. Human beings have a long history of understanding and thinking about the system, which has gone through several stages of germination, formation and development. The theory of city state justice.
Aristotle tried to separate political (institutional) theory from ethics, but it was not thorough. Since Machiavelli, the theory of western countries (institutions) has gradually moved towards the concept of moral States and gods. There are three theoretical cornerstones of modern institutional thought: rationalism, natural law theory and contract theory, or rationalism. Natural law theory and contract theory are the theoretical pillars of modern western institutional thought, while rationalism runs through like a red line. In the theory of natural law and contract, almost all thinkers such as Hobbes, Locke and Rousseau use these three theories to explain their political thought, state theory and system theory. Although Hegel opposes social contract theory, his legal philosophy is based on speculative rationality. Marx takes historical materialism as his view. It is an epoch-making change in the history of institutional thought that the system theory of historical materialism has been established on the basis of which has surpassed the traditional system theory of the West, especially Hegel's thought of speculative rationalism and philosophy of law.
Institutional issues cover all aspects of social life. Institutional analysis involves many disciplines such as politics, economy, law, management, culture and philosophy. Different disciplines have different understandings of the system in different fields. There are also great differences in the object of study, research methods, research paradigms and path dependence of the system. There are three ways: one is the empirical-scientific paradigm of institutional interpretation, which studies institutions as scientific objects and facts of objective existence, or is the epistemological paradigm or Epistemological Standpoint of institutional research; the other is the cultural-civilized paradigm of institutional interpretation, which recognizes and grasps institutions from the perspective of culture (civilization). The third is the philosophical-reflective paradigm of institutional interpretation, which comprehends and grasps the system from a philosophical point of view, and examines the system itself from a philosophical transcendental point of view, rather than sticking to various specific systems. What it needs to answer is the "meta-question" of the system, which is right. Reflections on the basic problems and fundamental problems in the institutional phenomenon.
From the perspective of philosophical ontology, institution is the law of human existence, which originates from the jungle law of animals, but is essentially different from the jungle law. Marx highly generalized and summarized the essence of the system from the internal relationship between the system and the human being, holding that the system is "a social fixed form of production" and "the product of human communication". The function and activity of the system and so on are "the existence and activity mode of human social characteristics". (3) Institution is the mode of human social existence. Institution comes into being with the emergence of human practical activities and develops with the development of human practical activities. Institutional changes and social development are synchronous. The evolution of institution is also the process of human emancipation.
If institutional ontology is concerned with the basis of the existence of the system, the essence and premise of the existence of the system, it is to solve the premise of why the system exists and for whom the system exists. The fundamental principle and organizational form of how to divide rights (powers) and obligations (responsibilities) between the state (government) and the individual. It is based on this understanding of the system that there are two different value orientations in the design of the system: system "holism" and system individualism. The understanding of the function of the system can be divided into affirmation. Thinking and negative thinking are two different ways of thinking. From the point of view of the proper pursuit of the system, the reasonable division of rights and responsibilities is the value principle of the system, and the dialectical unity of fairness and efficiency is the value goal of the system.
【学位授予单位】：华中科技大学
【学位级别】：博士
【学位授予年份】：2014
【分类号】：D091

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