康德自由主义的卢梭起源

卢梭从善良情感出发,用"社会状态中的自由"观念弥补了洛克的"天赋自由"观念,并在其中注入了平等的要求,这是对17世纪以洛克为首的英国自由主义的发展;康德则从先验理性出发,在天赋人权、社会契约、公意理论、平等观念、人民主权等许多方面,秉承卢梭意志,试图消弭卢梭自由主义理论的危机与困境。     

Fatherless Families

Abstract

In Discourse on the Origin of Inequality and Emile or On Education, the eighteenth century political philosopher Jean-Jacques Rousseau raises several questions concerning the relationship of men to families. He claims that families in the state of nature lacked fathers and suggests that attaching men to the more primary mother-child unit continues to be a problem in civil society. I argue that Rousseau's model of the sentimental family grew out of his concern with integrating men into families. In comparing Rousseau with two contemporary authors, David Blankenhorn and David Popenoe, I show that both eighteenth- and late-twentieth-century strategies for resolving the problem of fatherless families require a gendered division of labor that preserves and promotes gender inequality. While contemporary advocates of the gender-structured family, such as Blankenhorn and Popenoe, make some concessions to the feminist demand for greater gender equality, they are in truth part of a long tradition that bases its ideal of family on the subordination of women to men.     

卢梭思想中的世界主义和普遍意志

卢梭认同普遍人性和普世道德的存在,但他认为由于人类社会并不构成具有道德人格的共同体,所以人类的普遍意志不能成为政治和道德生活的准则。卢梭也拒绝构想具有统一主权的世界城邦,因为世界城邦会削弱公民的道德责任。卢梭认为应当通过政治共同体的普遍意志来实现普世道德,因为政治共同体会促成道德意识的形成,普遍意志则通过对利己自爱和依附关系的抑制实现了自由、平等、正义。普遍意志必须和共同体的特性以及爱国主义相结合才能成为一种有效的政治和道德力量。     

作为方法的卢梭————现代中国百年卢梭学的反思

法国启蒙思想家卢梭为中国学界接受的历史已逾百年。由于他的思想部分契合了中国社会现代转型的内在需求,因而产生了一种特定的以探讨中国现实问题为最终目的的卢梭研究,即作为“方法”的卢梭。这一研究范式既可能以一种“强形式”的建构方式造成对卢梭思想本身的严重误读,但也可能以一种“弱形式”的建构方式介入对中国本土社会问题的关怀与思考。作为百年中国卢梭学的重要遗产,这一范式也对中国的西学研究提供了重要启示。     

在卢梭与康德之间————裴斯泰洛齐教育哲学思想初探

裴斯泰洛齐被公认为近代瑞士及欧洲最有影响的教育家之一。在西方教育现代化的进程中,他围绕人性和教育的有关问题展开深度的哲学思考和探索,试图将个体放在特定的社会境遇之中,力求造就适应并能不断革新现代社会生活的国民,由此为奠定现代教育的主旋律作出了突出贡献。总体而言,裴斯泰洛齐和他同时代的康德都继承了卢梭的教育哲学思想,但又有所发展和创新。深入探析裴斯泰洛齐的教育哲学思想,将有助于学界进一步把握这位 '人类的教育家'的精神本质。     

A strange lobster tale of self-sacrificial transversality: or,transversal poetics flourishes in the spectral ether of Deleuze,Bataille, and Shakespeare

ABSTRACT

Written from the perspective of Transversal Poetics, this essay involves an exploration of the theory’s various selves in the context of a self-immolating spectacle staged at London’s New Globe Theatre by the theory’s progenitor, Dr. Bryan Reynolds. The essay outlines the history of this scandalous affair, which was inspired by the work of Rodrigo Garcia (Accidens: Matar Para Comer), Deleuze and Guattari, and George Bataille. Transversal Poetics travels with Reynolds to London and is shocked and appalled by the lurid transgression that unfolds on stage as Reynolds is hung on a massive hook and then dismembered for the adoring crowds. Exploring the complexity of its own reactions to this new initiative by Reynolds – and his attempt to conceive an ‘offspring’ with Bataille through a highly questionable and outrageous Deleuzian approach – Transversal Poetics is itself subtly transformed. It casts a powerful light on the urban milieu surrounding the New Globe (Southwark, the City of London) as it brings the era of neoliberal financialization to a close. A lobster-city that combines both ‘central place’ and the ‘maritime’ qualities (as identified by Christaller), London turns out to be the perfect location for the demolition of the Deleuzian taboo against the sacrificial.     

中国的卢梭,中国的《民约论》——再论黄宗羲学说在中国近代的启蒙价值

中法战争后,温州人宋恕首先发现黄宗羲《明夷待访录》的启蒙价值,积极向友人推荐.1903年,梁启超明确指出黄宗羲为中国之卢梭.同年,时为革命派的刘师培,也著文论述了《待访录》具有中国《民约》的精义.严复虽反对黄宗羲,但他在翻译中仍注入了中国传统文化的因素.先辈们探索民主中国化的经验和教训,值得为后人借鉴     

自由主义:从英国到法国

洛克表述的自由主义,作为资本主义社会结构取得胜利的标志,是有着深厚的历史文化渊源的。将自由主义置于不同时期的不同社会历史和文化背景以及外部环境之中,便会出现不同的表现形式,其地位、作用也就各异。卢梭对洛克自由主义理论的修正,不但表现在他用'社会状态中的自由'观念去补充洛克的'天赋自由'观念,而且还在其中注入了平等的要求。     

人民主权：从抽象的到具体的——卢梭与贡斯当思想之比较

贡斯当与卢梭关于人民主权学说的相似点在于都把"自由"作为其逻辑起点和归宿,他们人民主权学说的不同点在于"人民主权是有限的还是无限的"、"人民主权是否可以分割"、"人民主权的实现形式是间接民主还是直接民主"这三个方面。贡斯当通过对卢梭人民主权学说的批判,把"抽象的人民主权学说"演化成"具体的人民主权学说"。抽象的人民主权必须落实为具体的制度安排,否则其极有可能成为"暴政"的口实。