霍布斯《利维坦》国家理论分析—世俗权威制度构建的逻辑
发布时间：2018-11-02 09:57
【摘要】：霍布斯是西方政治思想史上承上启下的大师，特别是他的国家理论在学术史上有着极其沉重的分量，这一思想突出的体现在于1651年成书的鸿篇巨著《利维坦》上。霍布斯承继马基雅维里现实主义研究方法，创造性的提出“自然状态”理论，并在此基础上结合契约理论开创了国家理论的新天地—世俗威权国家的诞生。 有关国家的学说，最早可以追溯到古希腊时代的柏拉图和亚里士多德，他们都以人性为出发点，认为人天生就是政治动物，人出于本性的需要必须相互结合组成城邦，过一种城邦生活，目的是实现至善。而霍布斯与此截然相反，它从根本上反对人天生是政治动物的论断，指出国家是人类不得已的选择，是人造物。他在《利维坦》开篇就写到，实现和平与安全的秩序是国家的目的，而不是至善的生活。 霍布斯的国家理论首先是对自然状态的描述开始的，自然状态下，竞争、猜忌、荣誉的人类情感导致了毁灭性的一切人反对一切人的战争，而对暴死的巨大恐惧以及残存的理性使人类思考如何走向和平。于是众人把侵害别人的权利让渡出来，达成契约，由一个公共的个人或群体执掌对大家的权力，从而实现和平与秩序，最终实现自我保存的目的。 在霍布斯的国家里，主权者拥有绝对权力，，执掌对臣民的立法、司法、征伐、学术、宗教等一切权力，就像霍布斯自己所说的。这些权力绝对集中且不容分割，臣民只有顺从。当然臣民在法律规定之外享有自由，甚至在特殊情况下也有反抗的权利，尽管霍布斯自己不愿承认。 本文的研究意义在于，重新发现霍布斯关于国家的理论。特别是对自然状态的深入研究，使人们能够对霍布斯国家的正当性、国家的建构和运行都有更全面的认识。尽管霍布斯的国家理论一直被视为绝对主义而备受诟病，但是笔者的研究发现，在当时时代背景下，对安全秩序的追求才是第一位的，并且臣民也享有自由，相对于正要挣脱封建专制枷锁的人们来说，这无疑具有革命性的意义。
[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.
【学位授予单位】：新疆大学
【学位级别】：硕士
【学位授予年份】：2012
【分类号】：D091.4;D03
本文编号：2305701
[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.
【学位授予单位】：新疆大学
【学位级别】：硕士
【学位授予年份】：2012
【分类号】：D091.4;D03
【参考文献】
相关期刊论文 前2条
1 黄其松;;霍布斯的“问答逻辑”:理解《利维坦》的一个视角[J];前沿;2011年13期
2 艾克文;霍布斯与西方近代自由主义的兴起[J];武汉大学学报(社会科学版);2002年06期
本文编号：2305701
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