【作者】 叶颖；

【导师】 李强；

【作者基本信息】 北京大学 ， 政治学理论， 2007， 博士

【副题名】埃里克·沃格林与现代性背景下的帝国问题

【摘要】 本文研究的是当代西方重要的政治思想家埃里克·沃格林的政治理论,选取他对现代性背景下的帝国问题的观点作为分析的切入点。本文探讨的主题是,在现代社会的背景下,建构普世帝国的政治努力可能对现代社会的秩序造成什么影响。本文采用的方法是以文本分析为基础,梳理沃格林在现代性及帝国问题上的理论观点,从中得出有益的理论洞见。本文在导言部分主要阐述帝国的特性,学术界对帝国问题的现有研究,以及这些现有研究的不足之处,并阐明本文的论题所包含的基本结构。第一章对沃格林的生平、著作进行简要介绍,并对国内外学界现有的关于沃格林思想的研究加以综述。第二章对沃格林的理论基础进行概要性的介绍,说明他的政治理论的研究起点的基本含义,并梳理他关于政治学中的代表问题的观点,从而为分析帝国问题确立基本的研究进路。帝国对真理的代表性是本文的分析得以展开的关键线索。第三章将围绕沃格林的著名论断“现代性就是灵知主义”,阐述他关于灵知主义的实质与表现形式的理论观点,并依据沃格林的思路具体梳理有代表性的现代思想家(霍布斯和黑格尔)的政治与历史学说,从而廓清标题所示的“现代性背景”。第四章则集中讨论沃格林对帝国的分析,首先阐明帝国在沃格林理论中的含义,即作为普世秩序的代表者,其次分析由帝国的这种概念所带来的两个理论意涵:一是沃格林所阐述的关于帝国的兴起与灵知主义的勃兴之间的密切联系;二是沃格林关于帝国的兴起与人对秩序的追寻之间的密切联系。第五章将在三、四两章的论述基础上,将沃格林在现代性与帝国这两个问题上的观点相结合,梳理沃格林对霍布斯和黑格尔学说的批评,总体思路是分析二者如何改造政治社会对真理的代表性,并分析当这种现代的真理代表观念被用于旨在建立帝国的政治事业时可能带来的后果,进而阐述沃格林对普世秩序之具体内容的观点,阐明建构普世秩序的可能路径,从而一方面深化对作为政治事业的普世帝国的批评,另一方面也提出为重建现代社会的秩序所应采取的建设性方案。本文的基本结论是:(1)在政治层面建立普世帝国必将对人的政治秩序构成根本性的破坏;(2)现代社会建立秩序的适当途径是,在取得对正确理解的普世秩序的共同认知的前提下,保持政治社会的多元化;(3)实现这一前提又需要以各个政治社会普遍的精神转向为前提,而这一精神转向需要通过人在精神上的自我教育来实现,并非任何政治行为所能促成,无法、也不应期待其在实践上具有任何确定性。更多还原

【Abstract】 This dissertation studies Eric Voegelin’s political theory in light of his views on modernity and world-empire. The question is: what influences do the efforts to build a world-empire or something like it have on the order of modern society?The introduction briefly states the main features of a world-empire, makes it clear the relevance of the issue of world-empire to our current political concerns, as well as Voegelin’s theoretical relevance to the empire issue, and outlines the basic structure of this dissertation.Chapter One is concerned with Voegelin’s life and works, and gives a brief review on current Voegelinian scholarship abroad and home. It is shown by the review that there is not any study on Voegelin’s thought which adopts the perspective as this dissertation, that is, a combination of his critique of modernity as Gnosticism and his elaboration on empires as negative for political order but positive to some extent for universal humanity at the same time.Chapter Two is concerned with the starting points of Voegelin’s theory, that is, his conception of order, experience and symbol, and summarizes his theory on representation and truth, for the following analysis will be based on the perspective provided by this theory.Chapter Three is focused on Voegelin’s famous point that“modernity is Gnosticism”, firstly clarifying his views on the core substance of Gnosticism as well as its variants, and then going to make a detailed articulation of the political and historical doctrines of two representative modern thinkers, Hobbes and Hegel, with emphasis on how they modified in respective ways the representation of truth by political societies and by eminent individuals like the Christ and classical philosophers, resulting in the end of history, the end of faith in God as well as the end of philosophy. Chapter Four is focused on Voegelin’s two-fold views on empires: on the one hand, the close connection of empires with the rise of Gnosticism by its devastating effects on the order of conquered areas; on the other hand, the imperial claims of representation of universal humanity which serve as some kind of“reminders”for human pursuit for universal order and against historicism and relativism.Then comes Chapter Five as the concluding chapter which is based on combination of Voegelin’s views elaborated in the above two chapters, showing the defects and mistakes of both Hobbesian and Hegelian doctrines, and making clear Voegelin’s own suggestion to the problem of order in modern society, that is, to appreciate and insist on, through philosophizing as Voegelin himself has experienced who in his turn followed Plato, the Metaxy structure of both reality and consciousness.更多还原