马基雅维利论政治秩序之创建与维护

发布时间：2018-02-28 00:38

本文关键词： 君主秩序创建共和体制腐化　出处：《中国政法大学》2010年硕士论文　论文类型：学位论文

【摘要】： 本文导论部分在分析前人对马基雅维利政治思想三种不同解读模式的基础上选定了自身基本的阐释框架,即将《君主论》与《论李维》作为一个整体来看待,指出马基雅维利关注的核心问题即:什么样的政治秩序才是理想的?这种理想政治秩序如何建构与维护?本文认为马基雅维利理想中的政治秩序是一种共和体制;但他同时突出了君主在秩序创建与维护(包括统一国家、立法创制与整治腐化城邦)过程中的作用。本文第一部分关注君主在秩序创建过程中的作用,指出此过程构成一种“非常态政治”情境。君主于这一过程中运用武力与权谋统一国家、创制立法,施展自身“德性”,成就伟大功业,最终得享无上荣耀。在这里马基雅维利勾画了一个具有“神性”的君主形象。本文第二部分指出:为政治秩序之长久计,马基雅维利期待于君主创建的是一个共和体制(以古罗马共和国为模型)。这种体制以混合体制为基础,赋予平民相当的参政权。它以“法治”为其核心要素,辅之以良好风俗(尤其是宗教),以期达致长治久安。共和体制的日常运作属于“常态政治”的范畴。本文第三部分关注共和秩序的腐化问题。在马基雅维利看来这种腐化不可避免,它根源于人性的卑劣,但往往直接肇始于人们的无知。本部分接着讨论了马基雅维利所述应对腐化问题的常规方法与非常规方法,强调了君主式神性人物在整治腐化中的作用。本文结语部分以前文的论述为依据,主要讨论了马基雅维利政治思想研究过程中几个比较有争议的问题:①有关“马基雅维利主义”问题。本文指出所谓“马基雅维利主义”必须在政治秩序创建这一“非常态政治”的背景下加以考量。马基雅维利并不是将政治分离于道德,他只是主张一种“责任伦理”;②关于君主行为的动机问题:他主要是在追求个人的荣耀(野心)还是在真心为共同体谋利?本文指出这在政治上是个无关紧要的问题,并以此批评施特劳斯派对于这一问题的过分纠缠;③“古今之争”背景下的马基雅维利。本文认为在思想层面上马基雅维利的确具有较多的现代特质;但在体制层面上,从他对理想共和制度之勾勒来看,他继承古罗马的因素还是占主导地位,他更多的还是面向古代。
[Abstract]:On the basis of analyzing three different modes of interpretation of Machiavelli's political thought, the introduction of this paper selects its own basic interpretation frame, namely "monarchy" and "on Liwei" as a whole. It points out that Machiavelli is concerned about the core question: what kind of political order is ideal? How to construct and maintain this ideal political order? This paper holds that the political order in Machiavelli's ideal is a Republican system, but at the same time he highlights the role of monarchs in the process of creating and maintaining order (including unifying the country, legislating to create and renovate the corrupted city-states). The first part of this paper focuses on the role of the monarch in the process of creating order, and points out that this process constitutes a kind of "abnormal politics" situation. In this process, the monarch uses force and power to unify the country and create legislation. In the end, Machiavelli depicts the image of a sovereign with divinity. The second part of this paper points out: for the long term of political order, Machiavelli expects the monarch to create a Republican system (modelled on the ancient Roman Republic), which is based on a mixed system. It takes "rule of law" as its core element, supplemented by good customs (especially religion), in order to achieve lasting stability. The daily operation of the Republican system belongs to the category of "normal politics". The third part of this paper focuses on the corruption of the Republican order. In Machiavelli's view, this corruption is inevitable and rooted in the despicable nature of human nature. This part then discusses Machiavelli's conventional and unconventional methods to deal with the problem of corruption and emphasizes the role of monarchical divinity in the treatment of corruption. The conclusion of this article is based on the previous discussion. This paper mainly discusses several controversial questions in the study of Machiavelli's political thought: 1 concerning "Machiavellianism". This paper points out that Machiavellianism must be established in the political order. Consider it in the context of "abnormal politics". Machiavelli does not separate politics from morality. He simply advocates a "duty ethic" about the motivations of monarchical behavior: is he primarily pursuing personal glory (ambition) or is he really working for the benefit of the community? This article points out that this is a politically irrelevant issue. In this way, the writer criticizes Machiavelli in the context of Strauss' excessive entanglement on this issue. This paper holds that Machiavelli does have more modern characteristics at the ideological level, but at the institutional level, Judging from his outline of the ideal republic, his inheritance of ancient Rome was still dominant, and he was more oriented to the ancient times.
【学位授予单位】：中国政法大学
【学位级别】：硕士
【学位授予年份】：2010
【分类号】：D09

【引证文献】