论文题目：正义之善－－论乌托邦的政治意义
作者简介：陈周旺，男,1973年09月出生，1999年02月师从于复旦大学林尚立教授，于2002年01月获博士学位。
摘
要
乌托邦首先是一种绝对理想，是对人类社会完美的政治设计。乌托邦政治设计追求普遍的正义，只能寄托在远离政治现实的时间和空间中。乌托邦的政治意义，也只有在历史—社会的总体关系中自我揭示。乌托邦的政治意义在于以普遍、绝对之正义，观照和批判非正义之政治现实。乌托邦是对政治现实彻底的批判和否定，政治现实则是乌托邦的终止。乌托邦走向现实的道路，也就是乌托邦精神退化的过程，故受乌托邦观念激励和指引所催生的乌托邦运动，并不能将乌托邦的普遍正义带给人间，相反在政治现实的反乌托邦因素渗透下走向了正义之善的对立面。乌托邦与政治现实之对立，决定了近代资本主义政治文明的衰败命运。近代资本主义政治文明无法容纳乌托邦，故缺乏终极的正当性。乌托邦思想的兴衰，都蕴涵了对近代政治文明深刻的批判。
本文第一部分对乌托邦的概念进行了界定，并进一步探讨乌托邦观念的本质内容及乌托邦的精神源泉。本文认为乌托邦是指以普遍正义为根本向度的政治设计，从这一空间意义出发，乌托邦在时间上也是无法通达的。乌托邦坚持正义的首要性，追求人的价值实现与政治共同体整体利益的完美统一，由此，乌托邦构建了一种善的政治。善的政治既指一种优良的公共生活，也指个人在普遍正义规导下的政治美德实践。乌托邦的纯粹公共领域是在承认人的价值的基础上形成的，乌托邦政治统治之目的也是人的自我完善。而近代自由主义的政治设计是以取消人的价值为前提条件的，故在公共领域只有黑暗的政治。乌托邦以普遍正义寻求人在世俗社会中的解放，这一观念扎根于西方社会固有的阶级结构之中，源于基督教文明与古希腊人文主义两种传统的张力，是西方政治文明独特的产物。
本文第二部分集中探讨乌托邦运动即乌托邦的现实化。乌托邦现实化的本质是乌托邦时间意义的扭曲，进一步导致对乌托邦空间意义的背离，乌托邦遂被政治现实的反乌托邦因素渗透和瓦解。乌托邦的现实化也就是乌托邦精神的退化过程。受乌托邦精神所激励和指引的乌托邦政治革命往往是不成熟的，一方面要诉诸激进的暴力来改造既有的社会结构，另一方面则不得不求助于既有社会结构的某些有效性，而丧失其总体批判精神，并且不可避免地从意识形态强化对自身合法性的论证，从而走向教条主义和极权主义。乌托邦现实化的失败所昭示的恰恰是政治现实的黑暗与危机，证明在近代政治文明的框架内追求普遍正义是不可能的。
本文第三部分通过对乌托邦观念演生史的描述，揭示乌托邦观念随近代资本主义政治文明“进步”而不断式微的进程。近代政治文明在本质上不过是资本主义社会结构不断有机化的过程，乌托邦观念则不断丧失阵地，从社会乌托邦退缩为个人审美乌托邦。换言之，近代政治文明的“进步”恰恰是以牺牲乌托邦的普遍正义为代价的。
本文最后的结语部分探讨了乌托邦的当代命运。随着近代政治文明的成熟，市民社会实现高度同质化，乌托邦逐渐走向终结。这样，近代政治文明日益臻于完备的同时，由于其反乌托邦的本质，这一“进步”不过是将它自身逐渐抛离了历史的真理性而已。
关键词 乌托邦 反乌托邦 正义
Utopia
is an absolute ideal and a perfect political design for human society in the
first place. The political design of Utopia seeks for the universal justice, so
it can only resort to the temporal and spatial dimensions remote from the
political reality. Only in the total relation in history and society, the
political meaning of Utopia cares for and criticizes the political reality of
injustice in light of universal and absolute justice. Utopia is the thorough
animadversion and disavowal against political reality, while the latter is the
end of the former. The course of Utopia being put into reality turns out to be
the process that the spirit of Utopia gets degenerated. Therefore, the Utopian
movements inspired and guided by the Utopian notions proceed to the opposite of
good because of the pervasion of various factors of anti-Utopia rather than
bring the universal justice to this world. The antagonism of Utopia and
political reality determines the decline of political civilization of capitalism
in the modern times. The political civilization of capitalism is incompatible
with Utopia, so it lacks the ultimate legitimacy. Both the rise and the decline
of Utopian thoughts involve profound animadversion against the political
civilization in the modern times.
The
first part of the thesis defines the concept of Utopia and discusses the
essential contents and source of Utopia. The thesis argues that Utopia is a type
of political design based on the fundamental dimension of universal justice, and
in respect to such spatial meaning, Utopia can not get materialized in the
temporal sense. Utopia insists that justice should be of the first importance,
and the pursuit of the value of human being should be combined with the
collective interest of the political community. On such basis, Utopia
establishes the good political life, which encompasses not only a kind of good
public life, but also the moral practice of the individuals under the direction
of the universal justice. The political realm of Utopia takes shape based on the
recognition of the value of human beings, and the aim of Utopian political rule
is to achieve self-perfection of human beings. In contrast, the political design
of modern liberalism is based on the abolishment of the value of human beings,
so only the politics of darkness can be found in the public forum. The Utopian
notion of seeking for liberation in the world in the light of universal justice
is a peculiar outcome of the western political civilization, which is rooted in
the class structure inherent in the western society and originates from the
tensility of two traditions, the Christian civilization and the ancient Greek
humanism.
The
second part focuses on the Utopian movement, the materialization of Utopia. In
its essence, the materialization of Utopia is the waiver of Utopia in the
temporal sense and further results in the deviation from Utopia in the spatial
sense. In this way, Utopia is penetrated and disintegrated by the factors
against Utopia in the reality. The materialization of Utopia is also the process
of its being degenerated. The Messianic revolution, inspired and guided by
Utopian thoughts, is frequently immature, for it resorts to the radical violence
to reconstruct the established social structure while appealing to the some
validity of the established social structure. Therefore, such revolution cannot
avoid losing the overall critical spirit of Utopia, and will inevitably
strengthen the verification of its own legitimacy from the ideology, and will
accordingly lead to dogmatism and totalitarianism. The failure of Utopian
movement reveals the darkness and crisis of the political reality, and
demonstrates that it is impossible to seek for universal justice within the
framework of modern political civilization.
Through
the description of the evolution of Utopian notions, the third part unveils
their decline in the steady progress of the political civilization of modern
capitalism. The modern political civilization by nature is the process in which
the social structure of capitalism is increasingly organized, while Utopian
notions declines eventually to the Utopia of individual appreciation from
formerly the social Utopia. In other words, the modern political culture makes
progress at the expense of Utopian universal justice.
The
concluding part explores the fate of Utopia at the present age. Utopia gradually
comes to an end with the maturation of the modern political civilization and the
homogenization of civil society. The modern political civilization attempts to
reach perfection, however, such “progress” is no more than the deviation of
the historical truth because of its anti-Utopian nature.
Key Words
Utopia Anti-Utopia Justice
Good
