柏拉图与孟德斯鸠思想中的政体类型学:比较评价

Nikolaos Tsiros
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引用次数: 0

摘要

1. 如果没有柏拉图和孟德斯鸠在分析历史现实的政府体系方面的开创性贡献,现代政治和社会科学的形成是相当不可能的。首先,柏拉图在《理想国》第H篇中提到了四种错误的政府形式,即历史衰败的政体和四种相应的人类类型。这位哲学家在《理想国》的前几本书中已经描述过,关于道德政治权力的严格先决条件的框架,以获得最佳共和国的特征。然而,即使是这种最佳共和国的先验结构,从它进入社会过程的那一刻起,也必须面对其固有的本体论限制,并必须以经验的方式在其中实现。尽管柏拉图没有精确地解释导致他的理想共和国走向衰败的历史过程,但事实是,从长远来看,其原则核心的退化发生了,最终导致了它的最终解体。因此,对错误政府形式的分析以最佳共和国的持续退化为前提。现有政体的四种形式,如专制、寡头、民主和暴政,与人类灵魂内部原则的下行运动有关。某种人类激情社会学揭示了物质-因果定义在结构中的主导作用,以及对现有政治形态的不可避免的破坏。2. 许多世纪后,孟德斯鸠,作为柏拉图和亚里士多德的勤奋读者,在他的《法的精神》的前十三本书中,承担了发展著名的三种政府形式理论的任务,并随后发现了现代科学术语中所谓的政治社会学。从祖先的政治哲学到现实的社会学的过渡是通过揭示那些必然性来描述的,这些必然性使发生的一切井然有序。作为这一目标的结果,孟德斯鸠的政府形式类型学3与社会因果关系理论密不可分:反映在集体事件的道德、习俗和观念中的人类激情的多样性,因此被吸收到少数政府形式中,从而使其理解的解释需求成为可能。如果并且只要界定历史事件和因此而存在的政治形态的更深层次的原因被澄清,分析将继续对权力现象的经验现实进行更有说服力的描述。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Typology of Regimes in the Thought of Plato and Montesquieu: A Comparative Evaluation
1. Without the pioneering contributions of Plato and Montesquieu in the analysis of systems of government of the historical reality, the formation of the modern political and social science would be rather impossible. First, Plato in book H of the Republic mentions four false forms of government, that is, regimes of the historic decay and four corresponding human types. The philosopher has already described in the previous books of the Republic, the framework of the rigid prerequisites concerning the moral political power so as to acquire the characteristics of the optimum republic. Nevertheless, even this transcendental structure of optimum republic has to confront its innate ontological limits from the moment it enters the social process and must materialize within it in an empirical way. Although Plato does not explain precisely the historical-type procedures that lead his optimum republic to decay, the fact remains that a degeneration of its principle core occurs in the long run, leading eventually to its final disintegration. As a consequence, the analysis of false forms of government presupposes the ongoing degeneration of the optimum republic 1 .The four forms of existing regimes, e.g. timocracy, 2 oligarchy, democracy and tyranny, are related to a downward motion of the principles in the inner part of the human soul. A certain sociology of human passions reveals the prevailing role that the material-causal definition plays in the structure as well as the inevitable destruction of the existing political formations. 2. Many centuries later, Montesquieu, as a diligent reader of Plato and Aristotle, in the first thirteen books of his Spirit of Law, assumes the task to develop the well-known theory of the three forms of government and subsequently to found what in modern scientific terms is called political sociology. The transition from the ancestral political philosophy to the actual sociology is depicted through the revelation of those inevitabilities which put in order whatever has occurred. As a result of this targeting, Montesquieu’s typology of forms of government 3 is inextricably interrelated with a theory of social causality: the variety of human passions, as reflected in the morals, customs and ideas of collective events, absorbed injust a few forms of government thus, enabling the interpretational demand of their comprehension. If and as long as the deeper reasons defining the historical event and consequently existing political formations are clarified, the analysis will proceed to a more convincing depiction of the empirical reality of thephenomenon of power.
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