道义现实主义批判

发布时间：2018-05-19 06:39

本文选题：道义现实主义 + 政治领导　；参考：《湘潭大学》2017年硕士论文

【摘要】：道义现实主义是由阎学通主导建立的一种新古典现实主义理论范式,该理论研究的核心问题是“崛起国是如何取代现行世界主导国的地位的,即‘世界权力中心’转移的原理”。该理论以世界大国为主要研究对象,在以国家实力界定的国家利益基础上,把政治领导作为核心自变量来探究世界权力中心转移的内在逻辑规律,并提出政治领导力决定世界权力中心的转移观点。学界虽然认可该理论将道义原则与现实主义理论相结合的创新价值,但也认为该理论没有对道义进行严格界定,因此在理论内部关于道义水平高低的评价标准是模糊的;还有学者认为盟友间的战略信誉不等同于国际道义;此外,该理论对政治领导类型和国家类型的分类标准也值得商榷。本文认为,道义现实主义将基本的国际礼仪或国际公约视为国际道义的做法是不恰当的,因为道义的本质是一种道德行为规范而不是具有法律约束力的条约。并且认为道义是一种外化于行的道德规范,因此与孔子所说的“仁”一样,也具有两方面的内容,即内在的心动和外在的行动,道义的评价标准是公平正义。本文还认为,道义现实主义将国际道义的核心内容界定为“良好的战略信誉”以及将盟友间的战略信誉视为“低水平的道义”都是对荀子“义立而王,信立而霸”思想内涵的误解,并且从“互文”修辞手法的角度做出新的解释:“以义为主,以信为辅能够建立王权;以信为主,以义为辅可以建立霸权;既无道义又无信誉的国家最终会走向灭亡。”在此基础上,提出国际道义的核心内容是承担国际责任,战略信誉的核心内容是履行国际义务,国际道义与战略信誉具有内容与本质不同,但同时又是构成政治领导力的“一体两面”,对政治领导力的影响主要取决于两者的“主次”组合方式的观点。针对政治领导类型和国家类型的分类标准问题,本文采用荀悦的分类方法将政治领导类型分为“王主、治主、存主、衰主、危主、亡主”六种类型,将世界主要国家以所在大洲为地理界限,按照综合实力和国际影响力大小分为全球大国、洲际大国和地区大国三种类型,并在此基础上归纳出三种国家的政治领导类型的道义水平及战略偏好。最后,本文在前文对相关概念批判的基础上,依据辩证唯物主义物质与意识关系原理,对道义现实主义核心逻辑及示意图做出批判和修订,从而使道义的来源与实践主体更加明确,逻辑表达更清晰合理。
[Abstract]:Moral realism is a neo-classical realism theoretical paradigm established by Yan Xuetong. That is, the principle of the transfer of the world center of power. On the basis of the national interests defined by the national strength, this theory takes political leadership as the core independent variable to explore the inherent logic law of the transfer of the world power center. And proposed the political leadership decides the world power center the shift viewpoint. Although the academic circles accept the innovative value of combining the deontic principle with the realistic theory, the academic circles also think that the theory has not strictly defined the deontics, so the evaluation standard of the deontic level in the theory is vague. Some scholars believe that the strategic credibility among allies is not equal to international morality; in addition, the classification criteria of political leadership type and national type are also open to question. This paper argues that it is inappropriate for moral realism to regard the basic international protocol or convention as international morality because the essence of morality is a code of moral conduct rather than a legally binding treaty. And it holds that morality is a kind of moral standard which is externalized in practice, so it also has two contents as Confucius called "benevolence", that is, inner heart and external action, and the evaluation standard of morality is fairness and justice. This paper also holds that moral realism defines the core content of international morality as "good strategic credibility" and regards the strategic credibility among allies as "low level morality". This paper makes a new explanation from the angle of "intertextuality" rhetorical means: "Wang Quan can be established with meaning as the main means, and the hegemony can be established with the letter as the main idea and the righteousness as the secondary factor," and the new explanation of the connotation of "faith and hegemony" can be made from the point of view of "intertextuality". A nation that has neither morality nor credibility will end up dying. " On this basis, it is put forward that the core content of international morality is to bear international responsibility, the core content of strategic reputation is to fulfill international obligations, and the content and essence of international moral and strategic credibility are different. But at the same time, it is the "one and two sides" of political leadership, and the influence on political leadership mainly depends on the viewpoint of "primary and secondary" combination of the two. In view of the classification standard of political leadership type and country type, this paper uses Xunyue's classification method to divide the political leadership type into six types: "king master, rule master, save master, decline master, danger lord, deposed master". According to their comprehensive strength and international influence, the major countries of the world are divided into three types: global powers, intercontinental powers and regional powers. On this basis, the moral level and strategic preference of the three types of political leadership are summed up. Finally, on the basis of the previous criticism of related concepts and the principle of the relationship between material and consciousness of dialectical materialism, this paper criticizes and modifies the core logic and schematic diagram of moral realism. In order to make the source of morality and practice more clear, logical expression more clear and reasonable.
【学位授予单位】：湘潭大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：D091

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