查尔斯·泰勒对共同体生活的追求

【作者】 韩升；

【导师】 刘放桐；

【作者基本信息】 复旦大学 ， 外国哲学， 2008， 博士

【摘要】 论文以“查尔斯·泰勒对共同体生活的追求”为题,对泰勒社会政治哲学思想进行研究,主要从以下四个方面展开:第一部分介绍查尔斯·泰勒社会政治哲学的缘起。首先以“当代思想语境中的查尔斯·泰勒”为题,在阐述共同体主义基本思想的基础上引入对泰勒社会政治哲学的关注,并在分析其与当代西方社会政治哲学整体发展状况的关联后归纳其三个主要特征:定位于问题而非体系;以观念史的追溯分析为框架而非首先采用规范分析的方式;带有较强的论战和对话性质。继而以“现实政治环境中的查尔斯·泰勒”为题,集中分析泰勒的双语家庭、成长经历、政治生活以及加拿大魁北克省的分离主义运动可能对泰勒社会政治哲学思想的影响,并阐发其本人对于加拿大政治现实的基本态度。最后以“理论传承中的查尔斯·泰勒”为题,探求前代先哲的思想对泰勒理论的影响:赫尔德的语言理论、黑格尔的“主奴关系”论述以及托克维尔的民主观。第二部分阐发查尔斯·泰勒对于现时代的诊断,分析其对于现代性及其隐忧的刻画,以及现代性之隐忧在当代社会政治生活领域中的体现。首先在介绍泰勒对“文化的现代性”和“非文化的现代性”的区分的基础上分析其多重现代性的观念,接着揭示泰勒自身所处的西方现代性可能存在的种种隐忧:自我实现的个人主义或意义的失落;工具理性的优先性;自由的丧失。继而分析泰勒在自由主义与共同体主义之间的分歧上的态度,认为双方在很大程度上是混淆了“本体论论题”和“辩护性论题”,以此来凸现个体自我的社会嵌入性。在此基础上,针对长期以来的积极自由与消极自由的区分,泰勒提出了自由的“运用性概念”和“机会性概念”,以批判消极自由观,重申自由应是一个处境化的积极运用性概念。最后泰勒集中批判了权利至上自由主义的原子论观点,以及其可能造成的合法化危机和政治碎片化。第三部分探讨查尔斯·泰勒道德哲学的基本观点以及其对认同和承认的阐发。首先介绍泰勒对于作为自我解释并可进行强评价的动物的人的形象的刻画,并分析泰勒在坚持善的多元性的前提下对“构成性的善”和“生活之善”的区分,以及围绕“超善”而展开的个体之善对于个体认同形成的重要作用。继而在现实的文化多元主义挑战的基础上引入泰勒对认同和承认及其关系的分析,在揭示私人领域中个体认同来自于他者承认的基础上,集中阐发泰勒在公共领域中提出的“承认的政治”,这是其在平等尊严政治和差异政治之间对“第三条道路”的积极探求。最后分析泰勒有关“承认的政治”的相关观点以及其所引起的政治哲学探讨的新视角,尤其是哈贝马斯在这个问题上的分析和评价。第四部分分析泰勒为克服现代社会政治可能存在的问题,重建共同体的意义以恢复生活的丰富性所进行的积极努力。首先介绍泰勒的市民社会概念:在从五个方面考察西方市民社会—国家得以区分的渊源的基础上,泰勒以L-流和M-流的相互平衡整合了市民社会的概念。继而描述泰勒从分析哈贝马斯的《公共领域的结构转型》入手,从“是什么”和“做什么”两个层面展开对公共领域的探究,指出公共领域不仅应是一种对政治进行限制的社会形式,而且应被视为民主政治的一种存在环境。接下来在阐发泰勒所归纳的现代道德秩序的四个特征的基础上,分析其所提出的“社会想象”概念,并从市场经济、公共领域和自治主体三个方面勾勒泰勒描述的现代社会想象的变化链条。最后集中探讨泰勒世俗时代的宗教观,这是一幅排他性人文主义、内在反启蒙和极具包容性的有神论成三角关系的世界图景;于其中积极为灵魂寻找一个舒适的休息之所,为政治认同谋得新的来源,是泰勒为世俗时代的宗教信仰所做的价值定位。论文结语部分简要概括了全篇的主要内容,突现了泰勒思想的核心关注:通过对现代性追根溯源式的考察和提出理解与改善政治现实的新视角,来为身处流离失所的无助感之中的现代人寻找一种心灵得以慰藉的家园。更多还原

【Abstract】 The dissertation’s title is Charles Taylor’s Pursuit of the Community life, it mainly makes a study of the social and political philosophy of Charles Taylor, and it spreads out as follows:The first part introduces the origins of the social and political philosophy of Charles Taylor. At first it begins with Charles Taylor in the contemporary thought context, introduces the attention to the social and political philosophy of Charles Taylor on the basis of the elaboration of the community thought, and induces its three characters after the analysis of its contacts with the contemporary political philosophy: it fixes not system but problems, it doesn’t makes normal analysis firstly but make the tracing analysis of the history of ideas, and it has a stronger character of polemics and dialogues. Then it is Charles Taylor in the real political context, pays attention to analysis of Taylor’s bilingual family , growing up, political experience and the impact of Quebec’s separation to Taylor’s thought, and elaborates his basic attitude to the Canada political reality. At last it is Charles Taylor in the theory development, probes into the effect from the sages: Herder’s theory of language, Hegel’s exposition on the relation between the lord and the slave, and Tocqueville’s standpoints of democracy.The second part elaborates Charles Taylor’s diagnosis of our times, analyses his depiction of the modernity and its malaise, and the embodiments of the malaise of modernity in the contemporary political realm. At first it analyses his concept of multi-modernity on the basis of the division of the cultural modernity and the acultural modernity, and then reveals the malaise of Taylor’s western modernity: the individualism of self-realization, the primacy of instrumental reason, the loss of freedom. Then it analyses Taylor’s attitude to the divergence between the liberalism and the communitarianism, and he thinks both obscure the ontological issues and the advocacy issues, and then highlights the situated selves. On this basis, against the divergence between the positive liberty and the negative liberty, Taylor advances the exercise-concept and opportunity -concept about the freedom. To criticize the concept of negative liberty, and reiterates freedom should be a situated positive exercise-concept. At last Taylor mainly criticizes the atomic viewpoint of the liberalism’s primacy of right, and it is possible consequence of legitimation crisis and political fragment.The third part probes into the fundamental viewpoint of Charles Taylor’s moral philosophy and his elaboration about identity and recognition. Firstly it introduces Taylor’s depiction about the man as a self-interpretation and making strong evaluation animal, analyses Taylor’s divergence between the constitutive good and the life goods, and centers on the supergood to show that individual good is very important to the making of the individual identity. Then it analyses Taylor’s identity and recognition and their relation on the basis of the real multicultural challenge, and after the elaboration that individual identity is from others’ recognition in the private realm, mainly expounds the politics of recognition that Taylor advanced in the public sphere, and this is the positive inquisition about the third way between the politics of equal dignity and the politics of difference. At last it analyses Taylor’s corresponding viewpoint of politics of recognition and its impact to the political philosophy research, especially Habermas’ analysis and evaluation.The fourth part analyses Taylor’s effort to reconstruct the meaning of community to resume the plenty of life, and it aims to overcome the possible problems in modern social politics. Firstly it is Taylor’s civil society: on the basis of the divergence between the western civil society-state from five aspects, Taylor renovates the civil society through the balance between L-stream and M-stream. Then it depicts Taylor’s investigation to the public sphere from what it is and what it does, this begins with Habermas’ Structural Transformation of public sphere, and Taylor tells us that the public sphere not only is a social form to restrict the politics, but only should be seemed to be a surrounding of democracy. Then on the basis of Taylor’s four characters of modern moral order, it analyses his modern social imagination, and draws the outline of the changing chain of modern social imagination from the market economy, the public sphere and the sovereign people. At last it mainly probes into Taylor’s viewpoint about religion in secular time, this is a contemporary scene as triangulated between exclusive humanism, the immanent counter-Enlightment and a capacious theism, in it to look for a comfortable resting place for souls, and to strive for a new source for political identity, are Taylor’s value fixation for religious faith in secular times.The last part introduces the main content in brief, and stresses the main attention of Taylor: to find a home for the heart of moderns in a homeless helplessness through tracing back to the development of modernity and advancing the new angle of view to comprehend and improve the political reality.更多还原