【作者】 曾向红；

【导师】 杨恕；

【作者基本信息】 兰州大学 ， 马克思主义中国化研究， 2010， 博士

【摘要】 任何科学研究都需要有问题意识。本文的问题意识在于中国为什么要提倡和谐世界观?我们认为,“和谐世界”观是虽然是一种理念或观点,但它同时还是一种“世界观”。它是中国人在对国际局势进行判断的基础上,对全球发展趋势做出的一种展望,它内在地包含一套有中国特色的世界秩序方案。因此从世界观与国际关系的角度讨论和谐世界观提出的意义,既有必要也有可能。然而,国内学术界很少有人从世界观的角度研究和谐世界观；即使对于一般世界观与国际关系之间的(理论与实践)关系,国内外学术界的研究成果也比较有限。需要说明的是,从世界观的角度解读和谐世界观,并不与邓小平同志关于中国不以意识形态论亲疏的外交指导方针相矛盾。邓小平同志是从外交政策层面上提出这一要求的,它没有也不要求中国放弃对自身世界观的坚持并与时俱进地推进世界观的创新。当我们将和谐世界观视为一种世界观,就可以从世界观与国际关系之间的关系这一整体框架中对和谐世界观提出的意义进行考察。和谐世界观要避免成为一种“十足的外交口号”或“乌托邦”,首先要提高本身的学理化程度,实现这一目标的途径就是让和谐世界观承担起“批判”、“解释”与“规范”这三重使命。本文的主旨就是尝试完成和谐世界观的批判使命。本文将马克思关于“统治阶级的思想在每一时代都是占统治地位的思想”的观点,引中到国际关系领域。不过,与国内社会由统治阶级的意识形态保证对被统治阶级的压迫和统治不同,在国际关系领域,这一功能是由霸权世界观承担的。在当前的国际关系中,现代西方世界观在很大程度上发挥着霸权世界观的作用。本文尤其关注霸权世界观在国际关系知识中的体现。世界观与国际关系知识之间有着人们尚未意识到的密切关系,前者为后者提供本体论与认识论资源,而后者则保证世界观避免受到其他世界观的质疑和批判。西方主流国际关系理论都认为自身是客观中立、普适性的,然而,通过对它们与霸权世界观间关系的研究,我们能发现它们都有消除、同化其它世界观和文化以及政治制度等方面差异的内在冲动。这是我们之所以不能不加批判地接受霸权世界观及其衍生出来的西方国际关系知识的重要原因。霸权世界观能够产生象征性权力的政治效应,其有力之处就在于通过国际关系知识的传播等途径,在不知不觉中影响乃至塑造其他国家人们的心智结构和世界观,进而潜移默化地否定了其他世界观及其知识的合法性与有效性。霸权世界观是一种深具威胁的力量,然而其作用却很少被人们意识到,它是西方国家同化和克服其他文化、世界观、政治制度多样性的重要途径和有力武器。之所以需要反抗霸权世界观,就在于通过维护世界观的多样性,进而维护多种世界秩序方案,避免世界成为一个“同一性的帝国”。批判霸权世界观,是为提高和谐世界观的学理化程度和科学化水平服务的。霸权世界观不仅存在于国外,同样活动在我们身边。当中国国际关系学者在不加深入考察的情况下简单挪用西方国际关系知识来理解中国的理论命题和解释中国实践时,他们客观上发挥了巩固霸权世界观的作用。他们没有意识到,结合了中国传统世界观和马克思主义世界观的和谐世界观,是有自身独特世界秩序方案和有别于霸权世界观预设的基本特征的。人们不应在未加深入研究的情况下,认为和谐世界观仅仅是一种“战略口号”而简单地予以否定。对于霸权世界观及其预设的内化,既是和谐世界观之所以无法充分学理化的重要原因,同时也是中国国际关系研究之所以缺乏创新性研究成果的部分根源。本文的主要目的就在通过将世界观“带回”国际关系,揭示世界观与国际关系之间的关系、霸权世界观的运作机制、它所带来的理论与政治后果、它对中国国际关系学者的影响等问题,尝试提高和谐世界观的学理化程度,同时也促进它进行自我肯定和自我赋权。本人认为,对霸权世界观进行批判,既是和谐世界观展示自身生命力的基本前提,也是赢得人们信任和认同、获得世人响应和尊重的必然要求。在尝试完成和谐世界观批判使命的基础上,本文还对和谐世界观如何履行其解释与规范使命,做了必要的提示。更多还原

【Abstract】 Scientific research needs Problematique. The Problematique of this dissertation is why China puts forward the Harmonizing worldview. We can consider "harmonizing worldview" as an idea or a point of view, at the same time, it is a kind of worldview, which bases upon Chinese’s judgments about international situations and thus make prospects for the developing tendency of the world. This kind of worldview contains a distinct world order project with Chinese Characteristics. Therefore, it is necessary and possible to discuss the implications of the Harmonizing worldview from the perspective of the relationship between worldviews and international relations. However, Chinese academic circle seldom studies the Harmonizing worldview from this perspective till now, even if the general relationship between worldviews and international relations hasn’t been amply explored home and abroad. Exploring the Harmonizing worldview from the above-mentioned perspective is not conflict with Deng Xiaoping’s guideline for Chinese foreign policy that China doesn’t regard ideology as the criterion to differentiate friends from enemies. Deng’s argument is used to guide Chinese foreign practice, and it doesn’t demand China to abandon its present worldview or not to innovate worldview keeping up with the times. When treating the harmonizing worldview as a kind of worldview, we can explore its implications from the framework of relationship between worldview and international relations. In order to avoid the impressions of "a diplomatic slogan" and "Utopia", the Harmonizing worldview should improve its scientific degree, and need finish three missions which include critical inquiry, interpretative inquiry and normative inquiry. The main purpose of this dissertation is to complete the mission of critical inquiry of the Harmonizing worldview.This dissertation agrees the argument of Karl Marx’s’The ideas of the ruling class in every epoch are the dominant ideas’, and extends it to the field of international relations. However, It is different from in domestic society which depends on the ideology of the ruling class to ensure the oppression and governance of ruled class, this function in the field of international relations is carried out by hegemonic worldview. In current international relations, the modern western worldview plays the role of a hegemonic worldview. This dissertation pays special attention to the acculturation of hegemonic worldview’s presuppositions into the international relations knowledge. There are innate relationships between worldviews and international relations knowledge, which are seldom realized by international relations scholars. The former provides diverse ontology and epistemology for the latter, and the latter guarantees the former avoiding critique and interrogation from other worldviews. The three mainstream theories of western countries, namely Structural Realism, Neo-Liberal Institutionalism, Constructivism, all consider themselves are objective and universal, but after exploring the relationship between international relations knowledge and hegemonic worldview’s presuppositions, we can find out they have the impulses to eliminate and assimilate different worldviews, different cultures and different political systems. It is the exact reason that we can not accept the hegemonic worldview and international relations knowledge derived from it without critique. The Hegemonic worldview always produces symbolic power effects. Through spreading international knowledge and embedding into the operations of international regimes, the Hegemonic worldview and its presuppositions influence even shape people’mental structure and worldviews unconsciously, and then cancel legitimacy and validity of other worldviews and its international relations knowledge. The Hegemonic worldview is a kind of hazardous force and its functions hardly been aware of, therefore it is an effective approach and a dangerous weapon used by western countries to assimilate and overcome the diversi ty of cultures, worldviews and political systems in the world. Why we need to counter the Hegemonic worldview is that we have to safeguard the diversi ty of worldviews, and then protect diverse world order projects, in order to prevent the world from becoming an’Empire of Uniformity’Criticizing the Hegemonic worldview is served to improve the academic level and scientific degree of the Harmonizing worldview. The Hegemonic worldview not only exists abroad, but also around us. When Chinese international relations scholars simply appropriate western international relations knowledge to explain theoretical propositions and foreign practices of China without deep examinations, they always consolidate the dominant position of the Hegemonic worldview unconsciously. They failed to consider that the Harmonizing worldview has its own distinct world order project and fundamental characters which is different from the Hegemonic worldview’s, because it combines the insights of Chinese traditional worldview with Marxism worldview. We can not conclude the Harmonizing worldview is just a strategic slogan without deep researches, and then simply abandon it. The internalization of the Hegemonic worldview and its presuppositions is not only an important reason that the Harmonizing worldview hasn’t been theorized fully, but also partial roots of Chinese academic circle hasn’t advanced original international relations theories. By bringing worldview back into international relations, this dissertation tries to solve following questions:unmasking the relationship between worldview and international relations knowledge, the operating mechanisms of the Hegemonic worldview, its theoretical and political consequences, and its control over of Chinese international relations scholars, and so on. All of these are intend to improve the scientific degree of the Harmonizing worldview and to clear thought obstacles for it to promote its self-affirmation and self-empowering. This dissertation argues, criticizing the Hegemonic worldview is a basic prerequisite for the Harmonizing world to show its vitality, and is also an inevitable demand to win responses and respects from home and abroad. After trying to complete the mission of the critical inquiry, this dissertation also makes some hints for the missions of interpretive inquiry and the normative inquiry of the Harmonizing world.更多还原