卢梭的战争观与尚武精神

发布时间：2018-01-26 18:16

本文关键词： 卢梭战争观和平构想尚武精神善　出处：《上海外国语大学》2017年博士论文　论文类型：学位论文

【摘要】：卢梭战争起源论的基础是“自然状态”的概念,通过阐述什么是自然状态和自然人、通过分析人类从自然状态向社会状态的演变、通过分析自然的人性和人的社会性,卢梭试图寻找人在异化(即从自然转化为非自然)的过程中产生战争的根源。卢梭认为人性中最基本的两个原则是自爱心和怜悯心:自爱心使人自保,怜悯心使得人种得以延续。卢梭反对霍布斯的人类原始状态下普遍战争的理论,他认为自然人是人们能设想的最和平的人,在满足基本需要之后,他们不会主动攻击同类。只有在私有制产生之后,人们之间进行比较,逐渐产生了诸多非天然的情感(如尊敬、轻蔑;羡慕、羞愧;虚荣和羞耻等等),才出现了个人之间的对立;也只有在私有制产生了贫富差距之后,才出现了阶层的对立。统治和奴役,暴力和掠夺逐渐成为富人和穷人对峙的日常状态。为了摆脱这种恐怖的战争状态,为了防止他们由暴力得来的财富被暴力夺取,富人欺骗穷人订立社会契约。然而这个社会契约只是虚假的和平体制,富人的压迫终将引起穷人的暴力反抗,从而重新回到战争状态。不仅对内的压迫能引发战争,对外的扩张也是战争的起因,而这两者归根结底皆来自于财产私有制观念的产生。因此,财产私有制是一切暴力冲突和战争的源头。卢梭的国际关系理论的基础是其国家内部政治哲学,通过比较社会契约内部和社会与社会之间的关系的异同,卢梭分析了国家采取战争行动的动机和特点,并以此为出发点寻求脱离战争状态的方法。卢梭认为,一个社会中的人们,由于有着共同的社会契约的约束,他们生活在市民状态,遵守法律;而社会与社会之间,人民与人民之间,由于没有一个最高权威,他们相对而言就是自由和独立的,一个国家的共同意志相对于其他国家则是个别意志。社会间的交往原则适用的是自然状态中的强弱规则,这种“自然状态”的组成单位不再是自然人,而是彼此之间相对自由和独立的社会。公民状态下的法律也不允许任何人有权处置他人的生命;与之相反,在社会与社会交往之时,个人的痛苦更加隐蔽,社会作为“自然状态”中强弱规则的权利主体完全没有怜悯心,极易为了己方的利益去侵害他方的利益。此外,不同于人的无限欲望和有限的享受欲望的能力,作为政治实体的国家的欲望和享受欲望的能力都是无限的,这是社会比人更具侵略性的另一个原因。不同于以自由和和平为标志的真正的自然状态,社会间的自然状态是一种以压迫和无休止的冲突为标志的伪自然状态。要保障国际关系的和平,就必须消灭这种伪自然状态。卢梭通过对圣皮埃尔神父的和平计划所作的摘要和评判,总结了欧洲君主联盟的构成和特点,讨论了该类型联盟的可行性和性质。卢梭详细阐述和扩展了神父的永久和平计划,即建立一个以各君主国组成的欧洲联邦。这个联邦将是一个基于自由意愿形成的大军事联盟,它将通过议会和武力保障联邦内部的和平。神父相信各国君主能够理性判断和平的益处,从而接受这个和平计划。然而卢梭认为,神父的和平计划是宏大而不切实际的,他不仅高估了君主的理性在面对利益时的能力,也错误判断了君主与臣民的关系,即君主并不希望臣民因为和平而强大。然而,这并不代表卢梭全盘否定了联邦制,他将在《爱弥儿》中讨论一种在古希腊就存在过的联盟。卢梭通过寻找战争的根源、通过分析国家间关系的基本特征,建立了一套解决国际间战争状态的方法,即通过对国民、国家和国际法三个部分的不同要求,构思出了一个逻辑严密的三位一体和平体系。对人类苦难的深切关心促使他不懈地寻找避免战争的方法:他试图将国家间公共权力的原则与国家内部政治权利的原则的研究结合起来。国民的性质决定国家的性质,国家的性质决定国家间的关系;反过来,和平的国际间关系能促进国家的进步,国家的进步又能巩固国民的优良品质。卢梭的和平体系有着两个著名的模板:斯巴达和日内瓦,卢梭通过对历史和现实中的这两个模板的思考和借鉴,在他的著作中运用了这套“国民性质-国家政治-国际关系”三位一体的和平体系,该体系的基础是“国民性质”,保障是“国家政治”,水到渠成的结果是“国际关系”。因此,要使各国都找到这种新的和平生存之道,就需要从塑造国民性开始进行改造,然后在理想公民的基础上完善国家的共和体制,最后由这些独立自主的国家构成互相威慑、互不侵犯的理想的国际社会。尚武精神在卢梭的整个和平计划中占有举足轻重的作用,它是塑造国民性质的极其重要的一环。卢梭通过引证诸多史实,论述了尚武精神对于保存国家的作用;同时通过分析国家之间的关系,大胆提出了威慑平衡的概念:只有具有尚武精神的人民才会坚决反抗侵略,因此尚武精神对国家的存亡至关重要;而当意图侵略者考虑到侵略行为有弊无利时,就可能放弃侵略计划。当各国都具有尚武精神时,就形成了一种威慑平衡。因此,尚武精神对于维持国际和平也具有极其重要的意义。卢梭清楚地指出尚武精神与穷兵黩武的区别,他强调尚武精神只能用作防止内部衰弱的手段,而不能走上用军队进行对内压迫、对外扩张的道路。卢梭理想中的国家是一个以公共利益为主旨的的、公民战时为兵,平时为民的民主国家。在尚武精神的基础上,爱国主义和道德才能充分发挥作用,共同保障卢梭的和平计划在人的层面上的实施。卢梭不仅非常重视公民的尚武精神,他自己也是一个具有尚武精神的人。并且他的尚武精神有着从激进向平和、从感性向理性的转变过程。在早期的戏剧《发现新世界》中,卢梭通过文学的形式论证,征服落后的地区能够传播先进的科学与艺术、道德与文明;在《论科学与艺术》中,他通过列举古代伟大将领和国家的战功,说明文明的辉煌是伴随着征服的荣耀而来的,因此他将征服其他国家的能力看作国家强盛的标志,并将公民丧失勇武精神看作国家衰败的征兆,也就是说,战争的胜利对于年轻的卢梭来说是一个极其重要的价值标准。这样的价值判断主要源于卢梭所接受的历史教育和公民教育:经过历代哲学家所美化了的斯巴达的形象深刻影响了卢梭在教育、经济、政治、军事和文化上的观点;日内瓦政府所实行的全民皆兵的民兵操练制度以及日内瓦公民热爱体育、热爱祖国的氛围在卢梭的头脑中留下了不可磨灭的印记。在卢梭后期的著作中,他同样将公民的英勇尚武列为国家强盛的必要条件,并且主张实行平时为民、战时为兵的民兵制。只不过,与前期唯一的不同点是卢梭不再将征服作为国家强盛的价值标准,而是强调一种理性的、内敛的尚武精神,只用来防御,而不用来侵略。卢梭的尚武精神产生由感性向理性的转变,原因之一是因为随着卢梭年岁、知识和阅历的增长,他意识到征服者的权利有违自然法,并且征服的欲望是没有止境的,因此也就是有害于人的幸福的;其二,卢梭的尚武精神逐渐趋于理性,其根本的原因是卢梭所信仰的“善”,这个“善”不仅仅是卢梭本人的善良,而是他通过描绘“自然之善”、通过宣扬“道德之善”、通过解读“上帝之善”,从而对世界的三个层面(自然、社会和宇宙)的本质的解读和期望。
[Abstract]:Based on the origin of the Rousseau war is the concept of "natural state", by describing what is the state of nature and natural person, through the analysis of the evolution of the human condition from the natural state to the community, through social analysis of human nature and human nature, Rousseau tried to find people in the alienation (i.e. from nature into non natural produce) in the process of the causes of war. Rousseau believes that the two most basic principle in human nature is self love and compassion: self love makes people self pity, makes the race continue. The theory of universal primitive state war against Hobbes Rousseau, he believes that natural person is the most peaceful people can imagine, in after meeting basic needs, they will not take the initiative to attack the same. Only with the emergence of private ownership, comparison between people, gradually produced a lot of non natural emotions (such as respect, envy, contempt; shame; vanity And shame, etc.) before the emergence of the confrontation between individuals; and only after the emergence of private ownership in the gap between rich and poor, until the emergence of class conflict. Domination and slavery, violence and looting has gradually become rich and poor daily confrontation state. In order to get rid of the terrible state of war, in order to prevent them from violence to wealth is violence, a rich cheated the poor social contract. However the social contract is only a false peace regime, the oppression of the poor rich would eventually cause violence, which returned to a state of war. Not only of oppression can lead to war, the war is the cause of foreign expansion, both of which are from the property after all the emergence of the concept of private ownership. Therefore, private ownership of property is the source of all violence and war. The basis of Rousseau's theory of international relations is the national political philosophy. The relationship between the similarities and differences between the comparison of social contract and society and society, Rousseau analyzed the motivation and characteristics of countries to take action to seek a way out of the war, the state of war and as a starting point. Rousseau believes that people in a society, as a common social contract, they live in public state, abide by the law; and the society and society, between people and people, in the absence of a supreme authority, who is the relatively free and independent, the common will of a country relative to other countries is the individual will. For communication principle between social is in the state of nature or unit of the rules. The "natural state" is not a natural person, but relatively free and independent social each other. Under the condition of civil law also does not allow anyone to have the right to dispose of the lives of others; and the Instead, in the social and social contacts, personal pain is more subtle, as "social rights natural state" weak rules completely no pity, easy for your interests to encroach on others. In addition, the ability of different in people's infinite desire and limited desire for enjoyment, as a political entity the country's desire and desire for enjoyment ability is unlimited, this is another reason why society is much more aggressive than people. Different from the freedom and peace as a symbol of the true state of nature, social and natural state is a pseudo natural state oppression and endless conflict as a symbol of the. To ensure the peaceful international relationship, it is necessary to eliminate the pseudo natural state. Rousseau through the abstract and the judgment to the priest Saint Pierre peace plan made by the analysis of the structure and characteristics of European sovereign alliance, discusses the The feasibility and the nature of the alliance. Rousseau elaborated and extended a permanent peace plan priest, namely the establishment of a composition to the monarchy in the European Union. This union will be a form of free will based on the military alliance, it will be passed by the Parliament and the federal security force in peace. The priest is convinced that all the monarch to rational judgment of peace benefits, to accept the peace plan. However, Rousseau believes that the priest's peace plan is ambitious and unrealistic, he not only overestimated the ability of rational monarch in the face of interest, but also the wrong judgment between the monarch and his subjects, the monarch does not want because of the peaceful and powerful subjects. However, this Rousseau does not represent a denial of federalism, he will discuss a presence in the ancient Greek alliance in Emile. < > Rousseau by looking for the causes of war, through the analysis of the state The basic characteristics of the relationship between a set of methods to solve the international war, the national requirements of the three different parts of the country and the international law, devised a system of logical three-in-one peace. For the suffering of mankind deep concern prompted him relentlessly seek to avoid war: he tried to the research of public power between countries and within countries, principles of political rights principle combined. The national nature of the nature of the state, the state determines the nature of relations between countries; in turn, the relationship between international peace can promote the progress of the country, the progress of the country and consolidate national quality. Rousseau peace system there are two famous templates: Sparta and Geneva, Rousseau by thinking of these two templates in the history and reality and reference, in his book by the "national character Quality - national politics - International Relations "three-in-one peace system, the system is the" national character "," national security is the result of natural politics "," international relations ". Therefore, to enable countries to find such a peaceful new survival, we need to create the national character transformation started then, to improve the state of the Republic based on the ideal of citizens, and finally by these independent countries constitute mutual deterrence, nonaggression ideal international society. The martial spirit plays a decisive role in the whole Rousseau peace plan, it is an extremely important part of shaping the national nature. Rousseau cited by many facts and discusses the role of the martial spirit for the preservation of the state; at the same time, by analyzing the relation between countries, boldly put forward the concept of deterrence balance: only with the martial spirit of the people will Resolutely against aggression, so the martial spirit was crucial to the country's survival; and when considering the intent of invaders aggression is harmful, may give up plans for aggression. When countries have the martial spirit, forming a deterrent balance. Therefore, the martial spirit is very important in the maintenance of international peace. Rousseau clearly pointed out the difference between the martial spirit and militaristic, he emphasized martial spirit can only be used as a means to prevent internal decay, and can not go on to use the military oppression, foreign expansion of the road. Rousseau's ideal state is a public interest for the purpose of the civil war as soldiers, democracy for the people the usual. Based on the martial spirit, patriotism and morality in order to give full play to the role of the implementation of common security Rousseau peace plan in the level. Rousseau not only attaches great importance to Citizens of the martial spirit, he is also a martial spirit. And his martial spirit is from radical to peace, from perceptual to rational transformation process. In the early days of the discovery of the new world drama < >, Rousseau through the form of literature argues that the conquest of the backward regions can spread the art and science of advanced the morality and civilization; in "on science and art", he through the list of ancient great generals and the country's military exploits, that civilization is brilliant with the glory of conquest and ability so he will conquer other countries as a symbol of national prosperity, and the citizens of their countries as signs of chivalrous spirit the decline, that is to say, the victory of the war is one of the most important values for the young Rousseau. This is mainly due to the value judgment of Rousseau accepted the history education and civic education: through the history of Philosophy The beautification of the Spartan image has a profound impact on Rousseau in education, economic, political, military and cultural point of view; the government of Geneva to implement all the militia system and practice of Geneva citizens love sports, love the motherland and the atmosphere has left an indelible mark in Rousseau's mind. In Rousseau's later writings. He will also be heroic citizens as a necessary condition for national prosperity, and advocate for the people usually, wartime soldiers militia system. However, with different pre point is the only Rousseau no longer will conquer as the value standard of national prosperity, but stressed that a rational and restrained martial spirit, only for defense, but not to invade. Rousseau's martial spirit produced from perceptual to rational transformation, one of the reasons is because with Rousseau age, knowledge and experience growth, he realized the Conqueror The right to violate the law of nature, and the desire to conquer is endless, so it is harmful to people's happiness; second, Rousseau's martial spirit gradually become more rational, the fundamental reason is that Rousseau's faith in the "good", "good" is not only Rousseau's kindness, but he described by "good", by advocating "moral goodness", through the interpretation of "God's goodness", and the three aspects of the world (nature, society and the nature of the universe) interpretation and expectations.

【学位授予单位】：上海外国语大学
【学位级别】：博士
【学位授予年份】：2017
【分类号】：B565.26;I565.06

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