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在中国人对民主和传统产生双重渴望的今天,能否在二者之间发现更紧密的关联,是中国政治学面临的一大挑战。牟宗三看到了仁与民主之间的紧张关系,主张通过仁的自我坎陷的方式,为民主开出一块独立于道德的自我运行空间。这种努力并不怎么成功,主要是因为牟宗三对民主的理解有缺陷。如果看到民主的宽广和优质的含义,就会发现仁与民主之间有更直接的关联,由此可以产生一种“仁护民主”的理念。这种民主可以理解为仁的公共运用与个体运用的结合,它所要形成的是一种有仁有义、相互关怀、公益涌现的民主社会,而不是冷酷无情、相互算计、私欲横行的政治竞技场。
At a time when Chinese people have a dual desire for democracy and tradition, whether or not closer ties can be found between the two is a major challenge for Chinese political science. Mou Zongsan saw the tension between benevolence and democracy. He advocated opening a space of self-operation independent of morality for democracy through the way of benevolent self-denial. Much less successful is this effort, mainly because Mou Zongsan’s understanding of democracy is flawed. If we can see the broad and high-quality meaning of democracy, we will find that there is a more direct connection between benevolence and democracy, and this will lead to the concept of “pro-democracy.” This kind of democracy can be understood as a combination of public use and individual use of benevolence. What it wants to form is a kind of democratic society with righteousness, care and commonweal emerging instead of ruthlessly mercilessly calculating mutual political will field.