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论“同情”的两张面孔:罗蒂与阿伦特
供稿: 李娟 时间: 2018-12-05 次数:

作者:李娟

作者单位:湖北警官学院思想政治理论课部

摘要:罗蒂与阿伦特均批判现代性,还将矛头指向现代性的政治领域,他们不约而同地以同情为切入点来审视现代性的政治。罗蒂将政治意义上的社会团结建立在同情之上,因为同情意味着减小差距,从而使"我们"的范围不断扩大;阿伦特则认为差距正是自由的基本内涵,同情作为一种私人情感出现在政治领域意味着自由的消亡。"同情"在他们的理论中具有相反功能。在自由问题上,罗蒂主张现代性的形而上学试图为自由奠基的努力是失败的,在阿伦特看来,现代性的平等、权利等价值理念无非是宣告了"社会"的兴起,是自由丧失的一种体现。他们要么将自由理解为与经济无关,要么将自由理解为对经济的超越。在他们的逻辑视野中,经济问题本质上是无足轻重的,这在很大程度上遮蔽了问题的本质。同情的政治哲学依然是马克思所批判的"解释世界"理论,也是一种思辨哲学。

基金:湖北省教育厅科学技术研究计划青年人才项目(Q20164203);

关键词:同情;现代性自由;存在论结构;形而上学;

DOI:10.16698/j.hpu(social.sciences).1673-9779.2018.02.006

分类号:B82-02

Abstract:Both Rorty and Arendt criticized modernity and targeted the political field of modernity. They coincidentally viewed the politics of modernity with sympathy as a starting point. Rorty built political unity on sympathy because sympathy meant to reduce the gap so as to expand the scope of “us”. Arendt believed that the gap was the basic connotation of freedom and that the presence of sympathy, being a personal emotion, in the political sphere meant the demise of freedom. “Sympathy”had the opposite function in their theories. As to the question of freedom, Rorty thought that modern metaphysics failed in its attempt to lay a foundation for freedom, and Arendt argued that the value concept of equality and right about modernity was nothing more than the announcement of the rise of “society”and the loss of freedom.They either interpreted freedom as having nothing to do with the economy or as transcendence of the economy. In short, in their logical view, the economic issue was insignificant in nature, largely hiding the essence of the issue. But the sympathetic political philosophy remained the traditional logic of Marx's interpretation of the world.

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