【作者】 刘自美；

【导师】 李淑梅；

【作者基本信息】 南开大学 ， 马克思主义哲学， 2012， 博士

【摘要】 麦金泰尔不满于现代社会多元主义所导致的公民道德培育的缺失，这种缺失不仅表现为公民对公共生活的冷漠，而且表现为现代国家被视为法律国家，被视为个人私人利益的角逐场，丧失了共同体成员对它的忠诚，从而严重阻碍了社会对公平正义价值共识的形成。麦金泰尔这一判断所使用的标准是前现代社会的共同体思想，它们提供了一种可资借鉴的理想模式。在这些共同体中，公民美德的培育是政治制度建构的内在组成部分。借此，麦金泰尔阐发了他的共同体思想，试图挑战自由主义的理论霸权和制度霸权。他强调重视培育具有公共道德的良好公民，以便更有效地促进政治制度的稳定和持久。本文探讨了麦金泰尔美德共同体思想的背景，考察了苏格兰启蒙运动时期古典共和主义传统向现代自由主义的转变，梳理了麦金泰尔以共和主义为价值标准对现代西方社会道德危机的批判和对美德共同体的重建。本文分为四章。第一章分析了麦金泰尔共同体思想的背景。在商品交换和市场原则主导下的现代社会，个人被尊为唯一的主体，其权利具有至上性。人们之间是相互利用的工具性关系，国家采取依据科学理性的官僚制管理形式。虽然当代国家依据福利政策维护其合法性，但它对权利依赖造成了社会的道德危机，这表现为公民对共同体道德义务的缺失和对参与公共政治生活的冷漠。现代自由主义特别是罗尔斯的正义理论试图纠正古典自由主义的功利主义倾向，将自由权利与平等结合起来，但是，它并未改变自由主义的权利和理性自主观念。第二章阐释了苏格兰启蒙运动中休谟问题的出现。在麦金泰尔看来，现代社会的问题源自于15到17世纪古典传统的消失和自由主义的出现，苏格兰启蒙运动展现了这一转变过程。对苏格兰民族未来发展的思考，促使苏格兰启蒙思想分化为不同的理论主张。弗格森坚持古典美德传统，批判现代社会的文明观，表现出对苏格兰民族传统的忠诚；斯密虽然意识到现代商业社会的道德问题，但和休谟一样，他也认为苏格兰应该放弃传统融入现代世界；休谟分析了人的情感、欲望与理性的关系，提出事实与价值的分离，以理论的形式反映了当时社会的自由主义倾向，从而颠覆了亚里士多德传统。第三章探讨了麦金泰尔对现代社会二元对立本质的批判。现代社会延续了启蒙思想的自由主义方向，加剧了工具理性与价值理性的对立，这种对立表现为规则与道德、自我与共同体、人的理性与依赖性以及政治与道德之间的断裂。现代国家和家庭失去了共和主义语境中的道德培育功能，使得人们精神空虚、道德缺失。麦金泰尔借助于亚里士多德的城邦共同体理论、阿奎那的自然法理论和马基雅维利的共和主义理论，批判了现代社会的二元对立，提出了“实践”和“叙事性自我”等概念，试图恢复对政治、美德、人性和自我的古典式理解，重建对公共善的尊重和对公共生活的参与意识，重拾被启蒙遗弃的传统，重建被现代社会破坏的美德共同体。他称这种共同体为“政治的”，因为它涉及到多种实践的序列和内在于实践的对善的共同追求。他认为，和平自由的生活，除了有赖于制度设计外，还依靠公民的德性，美德与自由是相互支持的关系。第四章阐明了麦金泰尔所期望的美德共同体的特征。这种美德共同体有别于现代国家和家庭，具有古典主义特征。第一，它的规模小，具有自足性；第二，它类似于各种宗教性团体，以宗教情感为纽带；第三，它以共和主义对政治性公共生活的参与为标准，以平等地追求共同体的善为目标；第四，它通过教育建立一种公开辩论的论坛，培养公民的公共道德意识和对传统的尊重。麦金泰尔对现代社会的批判使我们对共和主义、自由主义和社群主义之间的理论纷争、对当代资本主义社会的道德危机等有了进一步认识，但麦金泰尔未能为这种小共同体在现代社会的存在提供令人信服的保证，也并未批判资本主义的根本制度。更多还原

【Abstract】 MacIntyre is dissatisfied with the lack of the moral cultivation to citizens causedby the pluralism in the modern society, which expresses not only citizen’s indifferentto common life, but the state is considered as a legal state, and as a field providing forindividuals’ pursuit for their private interests, it loses the members’ loyalty, whichseriously hinders the create of socially common value about fairness and justice. Thecriteria of the MacIntyre’s judgment is community thoughts of pre modern society,they provide efficiently ideal modes. In these communities, the cultivation of the civicvirtue is a inner part of the construction of the political system. Basing on this,MacIntyre expresses his community thoughts to challenge the hegemony of liberaltheory and system. He emphasizes that importance should be attached to cultivatinggood citizens with public morality.This paper discusses the background of MacIntyre’s thought about virtuecommunity, examines the shift from classical republicanism tradition to modernliberalism in the time of the Scottish Enlightenment, and clarifies McIntyre’s critiqueto the moral crisis of modern western society with republicanism values andreconstruction of virtue community.This paper is divided into four chapters. The first chapter analyzes thebackground of McIntyre community thought. In modern society guidanced by theexchange of commodities and market principle, Individual is regarded as the onlysubject, his right is the first. There is a relationship of mutual use between people, thecountry adopt a bureaucracy management mode basing on scientifical ration.Although the contemporary nation maintains its legitimacy with its welfare policy,but its dependent on the right causes social moral crisis, which manifests citizen’slack of moral obligation to the community and apathy to participate in public politicallife. Modern liberalism, especially Rawls’s theory of justice, tries to correct theutilitarianism of classical liberalism and combine liberty and equality; however, itdoes not change the concept of liberal right and rational autonomy. The second chapter explains the appearing of Hume Problem in the ScottishEnlightenment. In McIntyre’s view, the problem of modern society is derived fromthe disappear of classical tradition and the appearing of the liberalism during the timefrom the fifteenth century to the seventeenth century, the Scottish Enlightenmentshows the process of this transition. The reflection about national future of Scotlanddivides the theory of Scottish Enlightenment into distinct different theories. Fergusonadheres to the classical virtues and critiques the modern social civilization, whichshows loyalty to the Scottish tradition; while being aware of the moral questions ofmodern commercial society, like Hume, Smith believes that the Scotland shouldabandon the tradition and join into the modern world; Hume analysis the relationshipamong emotion, desire and ration of human, puts forward the problem about therelationship between fact and value, which reflect the liberal tendency in the form oftheory at the time, and thereby subverts the Aristotle tradition.The third chapter discusses the McIntyre’s criticism to dualistic opposition in themodern society continuing the enlightenment liberalism direction and exacerbatingthe opposition between tool rationality and value rationality, which expresses thebreak between self and community, rules and morality, human reason and dependenceand politics and moral. The modern state and the family lose the function of moralcultivation in the context of republicanism; consequently people feel spiritualemptiness and are lack of morality. With the Aristotle’s theory about polis community,Aquinas’s theory about the natural law and Machiavelli’s republicanism theory,McIntyre criticizes modern society, puts forward “practice” and “narrative self”concepts, attempts to restore the understanding of classical type about political, virtue,humanity and self, so as to reconstruct the respect to public good and the sense ofparticipation public life and regain the tradition abandoned by enlightenment andreconstruct virtue community destroyed by modern society. He calls the community“political”, because it involves a variety of practice and the pursuit for good inherentin practice. He believes that the peace and freedom of life depend on the design of thesystem and also on citizen’s virtue, and that virtue and freedom is mutuallysupportive.The fourth chapter clarifies characteristics of virtue community desired by McIntyre. It is different from modern country and family and bears classical features.Firstly, it is small, self-contained; secondly, it is similar to a kind of religious group,takes religious emotion as its link; thirdly, it takes political participation in the publiclife in republicanism as the standard with target to equally pursue community good;in the end, it establishes a public forum for debate through education to cultivateconsciousness of public morality for citizens and respect for tradition.The McIntyre’s critique to the modern society makes us have furtherunderstanding to theoretical disputes among republicanism, liberalism andcommunitarianism and moral crisis of contemporary capitalist society, however,McIntyre does not provide convincing guarantee for the existence of these smallcommunities in modern society and criticize the basic system of the capitalism.更多还原