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以“法度高于法律”的法律观,阐释关于历史的过往向度;以“生活世界、规范世界与意义世界相统一”的社会观,解读关于历史的当下向度;以“期待人性趋善”的人性观,展望关于历史的未来向度——这三个方面构成了许章润式“道德—历史主义”的主要学理构件。其中,对历史之过往向度的阐释、对历史之当下向度的解读,是其对未来进行“社会想象”的认知性前提。然而,由于其阐释和解读主要是从思想典籍出发的,既不能确保与过往和当下经验的适切性,亦无法通过“情境正义”的正当化检验,从而无法通过公共证成确保文化认同的“本真性”。这使许章润式的“道德—历史主义”陷于文化情怀凌驾于政治担当的困境之中。
Interpret the current orientation of history based on the social view of “living the world, standardize the unity of the world and the world of meaning ” with the legal concept of “law higher than the law The outlook on human nature of ”looking forward to human nature“ and the outlook on the history of the future - these three aspects constitute the main theoretical component of Xu Zhangrun’s style of ”ethics-historicism.“ Among them, the interpretation of historical past degree of orientation and the interpretation of the contemporary degree of history are the preconditions for its cognition of ”social imagination“ for the future. However, since its interpretation and interpretation are mainly based on books of thought, it can neither ensure the adequacy of experience with the past and the present nor can it pass the justification test of ”situational justice“ and can not ensure the culture through public testimony Identity ”authenticity “. This puts Xu Zhangrun’s ”moral-historicism" in cultural predicament far beyond the political predicament.