反启蒙运动的启蒙—施特劳斯政治哲学研究
发布时间：2018-08-16 16:07
【摘要】：本文认为施特劳斯的最终意图乃在于：在反思现代启蒙运动的同时挽救启蒙的精神,为此他必须通过政治哲学史的艰难爬梳,尝试复兴一种柏拉图式的古典政治哲学。 施特劳斯之所以需要这样做,是因为他认为在现代启蒙运动因其成功而瓦解之后,不仅现代政治哲学沦为了意识形态,而且哲学本身也失去了可能性与必要性,施特劳斯形象地称这样一种后现代处境为“第二洞穴”。这个意识到自身的“洞穴”本质上不适合人类居住,因为一方面它缺乏稳固的根基,虚无主义的疾风骤雨从各个隙缝里钻进来；另一方面它又给人类戴上了双重的锁链,使得人类走出洞穴的欲求失去了它的自然根基,人的可能性因而面临着枯竭的危险。这就是施特劳斯对于现代性危机的独特诊断。 而究其原因,施特劳斯认为其病根出在现代启蒙运动错误地处理了哲学与政治之间的关系,因此这是一种政治哲学病。自马基雅维利以来的现代哲人都不满足于古典政治哲学的乌托邦性质,他们试图通过启蒙运动的方式确保哲学与政治实现完美的融合,让真理的光芒照遍政治社会的每一个角落。这是一个何其宏伟而诱人的蓝图,但是他们为此必须自觉地降低自己的视野,让哲学的启蒙服务于政治的改造。这在施特劳斯看来从一开始就是一个致命的错误,因为它幻想把两个本性上相互排斥的东西强行融合在一起,其结果只能是两败俱伤。施特劳斯通过一个著名的“现代性三次浪潮”清晰地展示了现代启蒙运动如何因这一内在痼疾而一步步走向自我瓦解的末途：卢梭(第二次浪潮)和尼采(第三次浪潮)这两个标志性人物都因其对现代启蒙运动的道德不满而将哲学激进化,试图通过重返古典来扭转现代性的堕落趋势。但由于他们都没能跳出现代启蒙运动的固有视野,致使他们非但没有遏制现代性痼疾的进一步恶化,反倒一步步将现代性推向了顶峰。 为了克服由于现代政治哲学所导致的现代性危机,施特劳斯认为有必要恢复一种古典的政治哲学智慧。这种智慧的核心之处即在于认识到哲学与政治截然不同的本性：哲学对于智慧的永无止境的寻求势必威胁到政治对于意见与教条的依靠,因此就需要一种政治哲学来妥善地处理哲学与政治之间的关系,使得它们不至于相互危害。这个意义上的政治哲学就全然不是一种政治设计的方案,甚至柏拉图的《理想国》都应该看成是对政治理想主义的尖锐抨击,它真正试图彰显的应该是相对于人的最高可能性而言的政治生活的最高局限性。唯有把握住这样一种古典智慧,才可能获得看待人和政治事务的整全视野,从而才有可能让这种智慧在今天给予我们启示。 然而这样一种意义上的政治哲学在今天是不可理解的,因为我们今天所“生活”于其中的“第二洞穴”已经使得哲学与政治这两者都失去了它们原初的含义。为此,施特劳斯认为我们有必要采取一种前人不必要也不会采用的方法,即政治哲学史的研究方法,努力从“第二洞穴”倒着爬回到柏拉图意义上的“第一洞穴”。那是一个自然的、因而缺乏自我意识的洞穴,这个洞穴有着稳固的“神学-政治同盟”作为根基,而哲学就是在这样一片土壤之上发芽成长的。这个意义上的哲学就是对于城邦的超越,它渴望的是洞穴之外的阳光,以及伴随而来的与整全合一的人的最高可能性。 当然,这必然意味着在后现代处境下不可能有一种原初意义上的哲学启蒙,所有这一切都只是一种理论上的尝试。而它一旦落实到实践层面,它甚至被迫带上了一层“反启蒙”的色彩,这是施特劳斯在今天遭受如此之多的非议的重要原因。为此,必须一方面澄清施特劳斯在自由民主制问题上的政治立场,证明古典政治哲学如何能够有所裨益于解决当代的政治纷争；同时,在另一方面必须将它落实到自由教育或者说整全教育问题上,它要求我们艰苦细致地阅读伟大的经典著作,并努力如其所是地理解前人的意图,以此获得一个整全的视野,最终把自已从“第二洞穴”的束缚中解放出来。 这就是施特劳斯的工作：复兴一种古典政治哲学的智慧,以应对当代政治的与哲学的危机。不管我们如何评价施特劳斯(当然前提是正确地理解施特劳斯),施特劳斯为我们指明的方向却都应该得到我们足够的重视。
[Abstract]:This paper holds that Strauss'ultimate intention is to save the spirit of enlightenment while reflecting on the modern enlightenment. Therefore, he must try to revive a kind of Platonic classical political philosophy through a hard struggle in the history of political philosophy.
Strauss needed to do this because he believed that after the collapse of the modern Enlightenment because of its success, not only did modern political philosophy degenerate into ideology, but philosophy itself lost its possibility and necessity. Strauss vividly called such a postmodern situation "the second cave". This awareness of itself. "Cave" is essentially inappropriate for human beings to live in, because on the one hand it lacks a solid foundation, nihilism torrential rains from the cracks drilled in; on the other hand it puts on a double chain for human beings, so that human desire to get out of the cave lost its natural foundation, human possibilities are faced with the danger of exhaustion. This is Strauss's unique diagnosis of the crisis of modernity.
The reason is that Strauss believed that the root of his illness was that the modern Enlightenment mishandled the relationship between philosophy and politics, so it was a political philosophy illness. It is a grand and fascinating blueprint, but they must consciously lower their horizons and allow the Enlightenment of philosophy to serve the transformation of politics. It seems to Strauss that from the beginning it was a fatal mistake because it was illusory. Strauss, through a famous "three waves of modernity," clearly shows how the modern Enlightenment, due to this intrinsic disease, is stepping towards the end of self-disintegration: Rousseau (the second wave) and Nietzsche (the third wave) Both of these iconic figures radically evolved philosophy because of their moral dissatisfaction with the modern Enlightenment, trying to reverse the downward trend of modernity by returning to the classics. But because they failed to jump out of the inherent vision of the modern Enlightenment, they not only failed to curb the further deterioration of the chronic disease of modernity, but went a step further. Stepping to the peak of modernity.
In order to overcome the crisis of modernity caused by modern political philosophy, Strauss believes that it is necessary to restore a kind of classical wisdom of political philosophy. In this sense, political philosophy is not a plan of political design at all. Even Plato's Republic should be seen as a sharp attack on political idealism, and it really attempts to do so. Only by grasping such a classical wisdom can we obtain a comprehensive view of people and political affairs, and thus it is possible for us to learn from this wisdom today.
However, political philosophy in this sense is incomprehensible today, because the "second cave" in which we live today has made both philosophy and politics lose their original meaning. The research method of the history of political philosophy tries to crawl backwards from the "second cave" to the "first cave" in Plato's sense. It is a natural cave which lacks self-consciousness. The cave has a solid "theological-political alliance" as its foundation, and philosophy sprouts and grows on such a soil. Philosophy in its sense is the transcendence of the city-state. It longs for the sunshine outside the cave, and the highest possibility that accompanies the whole person.
Of course, this inevitably means that there can not be an original philosophical enlightenment in the post-modern situation, all of which is only a theoretical attempt, and once it is put into practice, it is even forced to take on a "counter-enlightenment" color, which is an important reason Strauss suffers so much criticism today. For this reason, it is necessary, on the one hand, to clarify Strauss'political stand on the issue of liberal democracy, to prove how classical political philosophy can be useful in resolving contemporary political disputes, and, on the other hand, to put it into practice on the issue of liberal education or holistic education, which requires us to read the great painstakingly and carefully. Classic works, and strive to understand the intentions of predecessors as they are, in order to obtain a complete vision, and ultimately liberate themselves from the shackles of the "second cave".
This is Strauss'job: to revive the wisdom of classical political philosophy in response to the crises of contemporary politics and philosophy.
【学位授予单位】：浙江大学
【学位级别】：博士
【学位授予年份】：2012
【分类号】：D0
本文编号：2186483
[Abstract]:This paper holds that Strauss'ultimate intention is to save the spirit of enlightenment while reflecting on the modern enlightenment. Therefore, he must try to revive a kind of Platonic classical political philosophy through a hard struggle in the history of political philosophy.
Strauss needed to do this because he believed that after the collapse of the modern Enlightenment because of its success, not only did modern political philosophy degenerate into ideology, but philosophy itself lost its possibility and necessity. Strauss vividly called such a postmodern situation "the second cave". This awareness of itself. "Cave" is essentially inappropriate for human beings to live in, because on the one hand it lacks a solid foundation, nihilism torrential rains from the cracks drilled in; on the other hand it puts on a double chain for human beings, so that human desire to get out of the cave lost its natural foundation, human possibilities are faced with the danger of exhaustion. This is Strauss's unique diagnosis of the crisis of modernity.
The reason is that Strauss believed that the root of his illness was that the modern Enlightenment mishandled the relationship between philosophy and politics, so it was a political philosophy illness. It is a grand and fascinating blueprint, but they must consciously lower their horizons and allow the Enlightenment of philosophy to serve the transformation of politics. It seems to Strauss that from the beginning it was a fatal mistake because it was illusory. Strauss, through a famous "three waves of modernity," clearly shows how the modern Enlightenment, due to this intrinsic disease, is stepping towards the end of self-disintegration: Rousseau (the second wave) and Nietzsche (the third wave) Both of these iconic figures radically evolved philosophy because of their moral dissatisfaction with the modern Enlightenment, trying to reverse the downward trend of modernity by returning to the classics. But because they failed to jump out of the inherent vision of the modern Enlightenment, they not only failed to curb the further deterioration of the chronic disease of modernity, but went a step further. Stepping to the peak of modernity.
In order to overcome the crisis of modernity caused by modern political philosophy, Strauss believes that it is necessary to restore a kind of classical wisdom of political philosophy. In this sense, political philosophy is not a plan of political design at all. Even Plato's Republic should be seen as a sharp attack on political idealism, and it really attempts to do so. Only by grasping such a classical wisdom can we obtain a comprehensive view of people and political affairs, and thus it is possible for us to learn from this wisdom today.
However, political philosophy in this sense is incomprehensible today, because the "second cave" in which we live today has made both philosophy and politics lose their original meaning. The research method of the history of political philosophy tries to crawl backwards from the "second cave" to the "first cave" in Plato's sense. It is a natural cave which lacks self-consciousness. The cave has a solid "theological-political alliance" as its foundation, and philosophy sprouts and grows on such a soil. Philosophy in its sense is the transcendence of the city-state. It longs for the sunshine outside the cave, and the highest possibility that accompanies the whole person.
Of course, this inevitably means that there can not be an original philosophical enlightenment in the post-modern situation, all of which is only a theoretical attempt, and once it is put into practice, it is even forced to take on a "counter-enlightenment" color, which is an important reason Strauss suffers so much criticism today. For this reason, it is necessary, on the one hand, to clarify Strauss'political stand on the issue of liberal democracy, to prove how classical political philosophy can be useful in resolving contemporary political disputes, and, on the other hand, to put it into practice on the issue of liberal education or holistic education, which requires us to read the great painstakingly and carefully. Classic works, and strive to understand the intentions of predecessors as they are, in order to obtain a complete vision, and ultimately liberate themselves from the shackles of the "second cave".
This is Strauss'job: to revive the wisdom of classical political philosophy in response to the crises of contemporary politics and philosophy.
【学位授予单位】：浙江大学
【学位级别】：博士
【学位授予年份】：2012
【分类号】：D0
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