政治哲学视域下的麦金泰尔共同体思想研究

发布时间：2018-04-30 17:31

本文选题：共同体 + 道德危机　；参考：《南开大学》2012年博士论文

【摘要】：麦金泰尔不满于现代社会多元主义所导致的公民道德培育的缺失，这种缺失不仅表现为公民对公共生活的冷漠，而且表现为现代国家被视为法律国家，被视为个人私人利益的角逐场，丧失了共同体成员对它的忠诚，从而严重阻碍了社会对公平正义价值共识的形成。麦金泰尔这一判断所使用的标准是前现代社会的共同体思想，它们提供了一种可资借鉴的理想模式。在这些共同体中，公民美德的培育是政治制度建构的内在组成部分。借此，麦金泰尔阐发了他的共同体思想，试图挑战自由主义的理论霸权和制度霸权。他强调重视培育具有公共道德的良好公民，以便更有效地促进政治制度的稳定和持久。本文探讨了麦金泰尔美德共同体思想的背景，考察了苏格兰启蒙运动时期古典共和主义传统向现代自由主义的转变，梳理了麦金泰尔以共和主义为价值标准对现代西方社会道德危机的批判和对美德共同体的重建。本文分为四章。第一章分析了麦金泰尔共同体思想的背景。在商品交换和市场原则主导下的现代社会，个人被尊为唯一的主体，其权利具有至上性。人们之间是相互利用的工具性关系，国家采取依据科学理性的官僚制管理形式。虽然当代国家依据福利政策维护其合法性，但它对权利依赖造成了社会的道德危机，这表现为公民对共同体道德义务的缺失和对参与公共政治生活的冷漠。现代自由主义特别是罗尔斯的正义理论试图纠正古典自由主义的功利主义倾向，将自由权利与平等结合起来，但是，它并未改变自由主义的权利和理性自主观念。第二章阐释了苏格兰启蒙运动中休谟问题的出现。在麦金泰尔看来，现代社会的问题源自于15到17世纪古典传统的消失和自由主义的出现，苏格兰启蒙运动展现了这一转变过程。对苏格兰民族未来发展的思考，促使苏格兰启蒙思想分化为不同的理论主张。弗格森坚持古典美德传统，批判现代社会的文明观，表现出对苏格兰民族传统的忠诚；斯密虽然意识到现代商业社会的道德问题，但和休谟一样，他也认为苏格兰应该放弃传统融入现代世界；休谟分析了人的情感、欲望与理性的关系，提出事实与价值的分离，以理论的形式反映了当时社会的自由主义倾向，从而颠覆了亚里士多德传统。第三章探讨了麦金泰尔对现代社会二元对立本质的批判。现代社会延续了启蒙思想的自由主义方向，加剧了工具理性与价值理性的对立，这种对立表现为规则与道德、自我与共同体、人的理性与依赖性以及政治与道德之间的断裂。现代国家和家庭失去了共和主义语境中的道德培育功能，使得人们精神空虚、道德缺失。麦金泰尔借助于亚里士多德的城邦共同体理论、阿奎那的自然法理论和马基雅维利的共和主义理论，批判了现代社会的二元对立，提出了“实践”和“叙事性自我”等概念，试图恢复对政治、美德、人性和自我的古典式理解，重建对公共善的尊重和对公共生活的参与意识，重拾被启蒙遗弃的传统，重建被现代社会破坏的美德共同体。他称这种共同体为“政治的”，因为它涉及到多种实践的序列和内在于实践的对善的共同追求。他认为，，和平自由的生活，除了有赖于制度设计外，还依靠公民的德性，美德与自由是相互支持的关系。第四章阐明了麦金泰尔所期望的美德共同体的特征。这种美德共同体有别于现代国家和家庭，具有古典主义特征。第一，它的规模小，具有自足性；第二，它类似于各种宗教性团体，以宗教情感为纽带；第三，它以共和主义对政治性公共生活的参与为标准，以平等地追求共同体的善为目标；第四，它通过教育建立一种公开辩论的论坛，培养公民的公共道德意识和对传统的尊重。麦金泰尔对现代社会的批判使我们对共和主义、自由主义和社群主义之间的理论纷争、对当代资本主义社会的道德危机等有了进一步认识，但麦金泰尔未能为这种小共同体在现代社会的存在提供令人信服的保证，也并未批判资本主义的根本制度。
[Abstract]:Mcintyre is dissatisfied with the lack of civic moral cultivation caused by pluralism in modern society, which not only reflects the indifference of citizens to public life, but also shows that the modern country is regarded as a legal country, which is regarded as the field of personal personal interests, and has lost the loyalty of the common members to it, thus seriously hindering the society. The standard of the value consensus of fairness and justice is formed. The criterion used by Mcintyre is the community thought of the former modern society. They provide an ideal model that can be used for reference. In these communities, the cultivation of civic virtues is an intrinsic part of the construction of the political system. Thus, Mcintyre elucidated his community thought. Trying to challenge the theoretical hegemony and institutional hegemony of liberalism, he emphasized the importance of cultivating good citizens with public morality so as to promote the stability and persistence of the political system more effectively.
This paper discusses the background of the thought of Mcintyre's virtue community, examines the transformation of classical republicanism in the period of Scotland's Enlightenment to modern liberalism, and combs Mcintyre's criticism of the moral crisis of modern western society and the reconstruction of the United States and Germany community with republicanism as the standard of value.
This article is divided into four chapters. The first chapter analyzes the background of the thought of the Mcintyre community. In the modern society under the guidance of commodity exchange and market principle, the individual is respected as the only subject, its rights are supreme. People are the instrumental relationship of mutual utilization, and the State adopts a scientific and rational bureaucratic management form. The state maintains its legitimacy according to the welfare policy, but it creates a social moral crisis for the dependence on rights, which shows the lack of citizens' moral obligation to the community and the apathy to participate in the public political life. Modern liberalism, especially Rawls's theory of justice, tries to correct the utilitarian tendency of classical liberalism and will be free. Right and equality are combined, but it does not change the concept of liberalism and rational autonomy.
The second chapter explains the emergence of the Hume problem in the Scotland enlightenment movement. In Mcintyre's view, the problems of modern society originate from the disappearance of classical tradition and the emergence of liberalism from 15 to seventeenth Century, and the enlightenment movement of Scotland shows the process of transformation. The thinking of the future development of Scotland nation promotes the differentiation of the enlightenment thought of Scotland. For different theories, Ferguson insisted on the classical virtues tradition, criticized the modern society's civilization view, showed the loyalty to the Scotland national tradition; Smith, although aware of the moral problems of modern commercial society, but like Hume, he also thought that Scotland should give up the integration into the modern world; Hume analyzed the human feelings, The relationship between desire and reason puts forward the separation of facts and values, reflects the liberal tendency of the society at that time in the form of theory, and subverts the tradition of Aristotle.
The third chapter discusses Mcintyre's criticism of the essence of the two yuan antagonism in modern society. Modern society continues the liberal direction of the enlightenment thought, intensifies the contradiction between instrumental rationality and value reason, which is manifested by the break between rule and morality, self and community, man's rationality and dependence, and the break between politics and morality. The state and family lost the moral cultivation function in the Republican context, which made people empty and moral. With the help of Aristotle's City State Community Theory, Aquinas's theory of natural law and Machiavelli's republicanism, Mcintyre criticized the two opposition of the present generation of society and put forward "practice" and "" The concept of "narrative self", which attempts to restore the classical understanding of politics, virtue, human nature and self, reconstructs the respect for public good and the awareness of participation in public life, restores the tradition of being abandoned by enlightenment, and reconstructs the virtue community destroyed by modern society. He calls the community "political" because it involves a variety of practices. The sequence and inside lies in the common pursuit of good in practice. He believes that the life of peace and freedom depends on the design of the system, the virtue of the citizens, and the mutual support of virtue and freedom.
The fourth chapter clarifies the characteristics of the virtue community expected by Mcintyre. This community of virtue is different from the modern state and family and has the characteristics of classicism. First, it is small and self-sufficient; second, it is similar to all kinds of religious groups, with religious feelings as the link; and third, republicanism for political public life. Living participation is the standard to pursue the good goal of the community on an equal fostering; fourth, it builds a forum for public debate through education to cultivate citizens' public moral consciousness and respect for tradition.
Mcintyre's criticism of modern society makes us more aware of the theoretical disputes between republicanism, liberalism and Communitarianism and the moral crisis of contemporary capitalist society, but Mcintyre fails to provide convincing assurance for the existence of this small community in modern society, nor does it criticize capitalism. The fundamental system.

【学位授予单位】：南开大学
【学位级别】：博士
【学位授予年份】：2012
【分类号】：D091

【参考文献】