【作者】 邹海贵；

【导师】 曾长秋；

【作者基本信息】 中南大学 ， 伦理学， 2010， 博士

【摘要】 救助活动,古已有之,源远流长。然而,现代社会救助制度作为社会保障制度的子系统是现代性社会的产物,是一项关注弱势群体利益的重要制度设计。社会救助也是一项具有伦理性的社会公共制度,离不开伦理道德的辩护和支持,或者说,伦理道德理念是社会救助制度的灵魂。建立符合我国社会主义基本道德原则与和谐社会要求的现代社会救助制度,不仅需要工具理性的建构,更需要价值理性的支撑；不仅需要对传统社会救助伦理道德资源的批判与继承,更需要对西方现代性社会救助价值理念的反思和超越。本文从哲学、伦理学的形而上层面,对社会救助制度进行价值理性的反思。社会救助制度的道德正当性与政治合法性依据何在?这始终是本文探究的核心问题。社会救助是一个动态的、历史的范畴,其内涵和外延不断发生变化。社会救助的潜在对象是全体社会成员,实际对象是弱势群体,社会救助的权利义务关系不是特殊主义的而是普遍主义的。社会救助权是一种普遍的、最低限度的道德人权,而不是一种特权。中西古代传统社会有着丰富的社会救助道德价值资源。中国古代传统社会救助是一种“伦理救助”模式,以儒家仁政、德治的政治伦理思想为价值核心；西方古代传统社会救助整体上是一种宗教救助模式,以基督教“博爱”伦理思想为道德支撑。社会救助的伦理关系与社会伦理秩序紧密相关中西古代传统社会救助都是以基于仁爱的德性伦理为基本的架构,与传统社会宗法—等级伦理秩序相契合,权利伦理精神尚没有进入传统救助伦理思想的视野。社会救助制度从传统到现代的转型,是一条从慈善(仁爱)到正义(权利)之路。本文重点从分配正义的视域,探寻社会救助制度关注社会弱势群体利益的道德正当性依据。当代西方新自由主义阵营内罗尔斯的“公平正义”理论与诺齐克的“权利(持有)正义”理论,以及沃尔泽、米勒等为代表的社群主义的多元主义分配正义理论构成当代西方社会救助制度正当合法性问题的主要论争。罗尔斯的福利(平等主义)自由主义的分配正义理论具有强烈的、关注弱势群体利益的平等倾向,其“差别原则”要求实现“最少受惠者”的最大利益,以期达到最大程度的经济平等。罗尔斯的分配正义论是对资本主义现代性所作的价值合理性反思,构成社会救助制度的重要伦理道德支撑。诺齐克的权利正义论是一种市场正义,符合市场逻辑,但不符合历史逻辑,其结果必然是对弱势群体利益的漠视,进而对现代社会救助(保障)制度的正当合法性进行了釜底抽薪式的否定。社群主义的多元主义分配正义理论对思考社会救助制度的正当性具有启示作用。我国社会救助制度的分配正义价值诉求建立在社会主义集体主义的基本道德原则之上,主要表现为：一是“底线正义”,社会救助遵循需要原则、平等原则和共享原则符合社会主义的本质要求；二是“补偿正义”,社会救助对弱势群体利益进行补偿符合我国的历史和国情。三是“代际正义”,社会救助可以遏制弱势群体“弱势”的代际循环。从生存论的层次上思考,社会救助制度具有更根本的以人为本的伦理关切,那就是维护人性尊严、权利和积极自由,实现人的全面自由发展。社会救助制度的责任主体是多元的,政府是当然的责任主体,但是政府的责任是无限与有限的结合。社会救助制度的实践可能带来的救助依赖和“贫困陷阱”等道德风险问题,规避道德风险可以通向道德创生,促进个体道德发展和社会道德进步。更为重要的是,构建社会救助制度中正义(权利)与慈善(仁爱)的伦理关系生态,既可以实现制度正义,也可以实现个体德性的升华,从而推动社会主义和谐社会的良序发展和道德建设,实现社会成员从底线生存走向更完满的幸福生活。更多还原

【Abstract】 Social assistance activities have existed since ancient times, which have a long history. However, modern social assistance which is an important system of caring for the disadvantaged is a product of modernity society. Social assistance is also an ethical social public system, which it can’t do without the support and defense of moral and ethics. Or rather, the ideas of moral and ethics are the soul of social assistance. Setting up the modern social assistance which is accorded with the socialist basic ethical principles and harmonious society, we need not only the construction of instrumental rationality, and are more in need of the support of value rationality. We need not only criticize and succeed to the resource of traditional morality and ethics, and are more in need of rethinking and getting over the value of western modernity to social assistance.This article has a rethinking profoundly of value rationality to social assistance in the metaphysical aspects of philosophy and ethics. The core problem of this article is the basic of the moral and political legitimacy to social assistance system. Social assistance is a piece of conception which its intension and extension is dynamic and historical. The potential objects of social assistance are all members of society and the practical objects are the disadvantaged groups. The relation of rights and obligations of social assistance is not particular but universalism. The right of social assistance is a universal and minimal human right of morality, not a prerogative. In ancient traditional society of Chinese and Western, there is abundant moral resource of social assistance. The traditional social assistance of Chinese is a mode of "ethical assistance", which core of value is the political ethics named by "policy of benevolence" and "rule of virtue" of Confucianism. The traditional social assistance of Western is a mode of "religious assistance", which the moral basis is the thinking of "universal fraternity" of Christianity. The traditional ethics of social assistance of Chinese and Western has the same framework of virtue ethics that is based on the kindheartedness, which accord with the ethics order of the patriarchal clan system, and there are not the view of ethical spirit of right. The modern transformation of social assistance is a road of charity to justice.The key study of this article is to research the legitimacy of social assistance concerning the benefits of disadvantaged groups. Nowadays the main arguments about the legitimacy of social assistance exist between the John Rawls’ theory of justice as fairness, Robert Nozick’s theory of entitlement justice in new liberalism and the theory of pluralism distributive justice by communalism on behalf of Michael Walzer and David Miller. The John Rawls’ theory of egalitarianism distributive justice has strong equal tendency, which the "difference principle" asks for maximum benefits and extreme economic equal to disadvantaged groups. With the reflections on value rationality of capitalism modernity, John Rawls’ theory of distributive justice is the morality basis of social assistance. Robert Nozick’s theory of entitlement justice is a kind of market justice, which it is in conformity with marketing logic but not history logic. As a result, the theory of entitlement justice must pay no attention to the profits of the disadvantaged groups consequentially, and then it has a thorough negative to the legitimacy of social assistance. The value of distributive justice of our country is based on the basic moral principle of socialist collectivism. The main value is:The first is "the justice of base line", which the value principles of social assistance, such as principle of need, principle of equality and principle of share, are accord with the essence of socialism. The second is "the justice of compensation", which it is accord with the history and national conditions of our country that social assistance system compensate the profits of the disadvantaged groups. The third is "intergenerational justice", which social assistance system can prevent to the circulation of "weakness" between generations of the disadvantaged groups.Thinking on the human existence, social assistance system has more essential people-oriented ethical concerning. Social assistance system can safeguard human’s dignity, right and positive liberty, and can bring about total and free development of people. The subjects of duty of social assistance system are polyphyletic, and government is a matter-of-course subject of duty. But we say that the duty of government is a kind of unlimited and limited combination. We must take precautions that social assistance system may bring about moral hazard problems, such as dependence of social assistance, "poverty trap", and so on. Moral hazards aversion can lead to moral creation. The moral creation can promote the development of individual virtue and the advance of social ethics. More importantly, building the ethical ecology of justice and charity of social assistance system can realize the system justice as well as bring about the sublimation of individual virtue. The ethical ecology of justice and charity of social assistance system can push forward the well-ordered development and moral development of harmonious society of socialism, and finally, all members of society can make for happy life from existence of base line.更多还原