摘要
一种常见的观点认为,康德的政治共同体与伦理共同体在立论基础、制度内容以及可实现性上均有着较大差异。前者彰显的是最高的政治善,旨在通过强制的法权与渐进的改革走向国家间的永久和平;后者则彰显的是神学层面的至善,需要预设上帝作为最高的公共立法者,以此对所有人的德性法则进行普遍规定。这两种共同体理论之间的“断裂”使得康德实践哲学的系统性与整体性受到挑战。但康德同样还提到了一种目的王国共同体,它以道德世界中的至善为依托,旨在通过行动者间的道德自律达成交互责任、立法意志与平等自由的状态。这不仅向上承接了道德存在者所向往的伦理共同体,同时还向下规定了政治共同体联结的前提,为真正走向国家间的永久和平提供基础保障。
A common view suggests that Kant’s political community and ethical community differ significantly in their theoretical foundations,institutional content,and feasibility.The former emphasizes the highest political good,aiming to achieve perpetual peace among nations through coercive rights and progressive reforms.The latter,on the other hand,embodies a theological conception of goodness,presupposing God as the highest legislator,thereby universally prescribing moral laws for all individuals.The“rupture”between these two theories of community challenges the systematicity and integrity of Kant’s practical philosophy.However,Kant also mentions a kingdom of ends community,which is based on the highest good in the moral world and aims to achieve a state of mutual responsibility,legislative will,and equal freedom through moral self-discipline among agents.This not only inherits the ethical community desired by moral beings but also stipulates the prerequisites for the connection of political community,thereby providing a foundational guarantee for the genuine pursuit of perpetual peace among nations.
出处
《四川师范大学学报（社会科学版）》
CSSCI
北大核心
2024年第3期57-63,201,共8页
Journal of Sichuan Normal University(Social Sciences Edition)
基金
中共中央党校(国家行政学院)2023年度校(院)级青年项目“康德至善理念的可实现性研究”(2023QN042)的研究成果。
作者简介
黄各,男,四川雅安人,哲学博士,中共中央党校(国家行政学院)哲学教研部讲师,研究方向为康德实践哲学、西方伦理思想史,E-mail:huangge@ccps.gov.cn。
