精英与自由民主:一种新的均衡?

IF 1.3 2区 哲学 N/A PHILOSOPHY
Antonio Campati
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引用次数: 1

摘要

在现代民主国家,作为自由主义和民主主义关系基础之一的少数原则和民主原则之间的平衡正在被打破。本文就精英理论的重要性对代议制政府的未来至关重要的这一主题进行了反思。本文分为三个部分:第一部分简要回顾了19世纪末至今精英理论的主要发展阶段,并指出了每个阶段的显著特征;第二部分着重分析构成自由代议制民主基础的少数原则与民主原则结盟的要素,具体论述了民主的几何结构,包括水平维度和垂直维度;最后,第三部分论述了加强距离逻辑以巩固精英理论与自由代议制民主之间的联系的必要性。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Elite and Liberal Democracy: A New Equilibrium?

In contemporary democracies, the balance between the minority principle and democratic principles, one of the components underlying the relationship between liberalism and democracy, is being broken. This paper offers a reflection on this theme - crucial for the future of representative government - in relation to the importance of the theory of elites. The article is divided into three parts: the first part briefly traces the main phases of the theory of elites from the late nineteenth century to the present, indicating, for each, the salient features; the second part focuses on the elements characterizing the alliance between the minority principle and democratic principles, which forms the basis of liberal representative democracy, with specific consideration paid to the geometric architecture of democracy, comprising a horizontal dimension and a vertical dimension; finally, the third part argues the need for strengthening the logic of distance to consolidate the connection between the theory of elites and liberal representative democracy.

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来源期刊
CiteScore
3.10
自引率
7.10%
发文量
47
期刊介绍: Topoi''s main assumption is that philosophy is a lively, provocative, delightful activity, which constantly challenges our received views, relentlessly questions our inherited habits, painstakingly elaborates on how things could be different, in other stories, in counterfactual situations, in alternative possible worlds. Whatever its ideology, whether with the intent of uncovering a truer structure of reality or of soothing our anxiety, of exposing myths or of following them through, the outcome of philosophical activity is always the destabilizing, unsettling generation of doubts, of objections, of criticisms. It follows that this activity is intrinsically a ''dialogue'', that philosophy is first and foremost philosophical discussion, that it requires bringing out conflicting points of view, paying careful, sympathetic attention to their structure, and using this dialectic to articulate one''s approach, to make it richer, more thoughtful, more open to variation and play. And it follows that the spirit which one brings to this activity must be one of tolerance, of always suspecting one''s own blindness and consequently looking with unbiased eye in every corner, without fearing to pass a (fallible) judgment on what is there but also without failing to show interest and respect. Topoi''s structure is a direct expression of this view. To maximize discussion, we devote most or all of this issue to a single topic. And, since discussion is only interesting when it is conducted seriously and responsibly, we usually request the collaboration of a guest-editor, an expert who will identify contributors and interact with them in a constructive way. Because we do not feel tied to any definite philosophical theme (or set of them), we choose the topic with absolute freedom, looking for what is blossoming and thriving, occasionally betting on what might - partly through our attention - ''begin'' to blossom and thrive. And because we do not want our structur e to become our own straightjacket, we are open to contributions not fitting the ''topos'', and do not rule out in principle the possibility of topic-less issues.
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