殖民主义和热情好客

P. Niesen
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引用次数: 37

摘要

对于康德来说,世界主义法的内容应该“限制”于非公民对款待的主观权利。虽然好客产生了普遍和深远的交流权利,但它的限制起初似乎过于严格。我认为,这种狭隘的关注是为了抵制殖民占领的正当性,否则,这些正当性可能会从康德自己的私法学说中得到支持。康德的待客之道还受到进一步的限制,因为它没有涵盖所有形式的交际交流。从康德对中国和日本保护主义政策的支持可以看出,他并不反对限制世界公民的商业言论。最后,我将讨论对康德为好客辩护的不同解释。我认为,这一理由不能完全建立在人类与生俱来的自由权利之上,而必须也利用有关世界的事实。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Colonialism and Hospitality
For Kant, the contents of cosmopolitan law are to be ‘limited’ to non-citizens' subjective rights to hospitality. Although hospitality yields universal and far-reaching communicative rights, its limits may seem overly restrictive at first. I argue that this narrow focus is intended to fend off justifications for colonial occupation that could otherwise draw support from Kant's own doctrine of private law. Kantian hospitality is further limited in that it does not cover all forms of communicative exchange. As can be shown from his endorsement of China's and Japan's protectionist policies, Kant is not averse to limiting cosmopolitan citizens' commercial speech. In conclusion, I discuss rivalling interpretations of Kant's justification of hospitality. I argue that this justification cannot rest exclusively on the innate human right to freedom, but must draw on facts about the world as well.
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