政道、治道与现代政治的正当性——儒家式的公共理性何以可能?

Political Authority, Governance and the Legitimacy of Modern Politics: What Makes Confucian Public Reason Possible?

罗尔斯晚年在其政治自由主义中阐发了"公共理性"的概念,公共理性的概念成为当代西方政治哲学中最为重要的概念之一。根据政治自由主义,立宪民主制必须得到持有不同的完备性学说但又合乎情理的公民们的公共理性的接受。但是政治自由主义在"合乎情理的公民"和"公共政治文化"中预设了西方政治史和政治思想史中发展出的独特的"公共政治文化",因而,非西方社会是否存在立宪民主制所依赖的公共理性便成为了重要问题。传统版本的儒家政治理论往往将其理想政治模式构建为具有精英统治色彩的混合政体,在罗尔斯的划分中最多是一种"正派的协商等级制度"。但是,牟宗三的良知自我坎陷论以及他对政道与治道的划分中存在着与公共理性概念的共通之处。在此基础上可以尝试构建儒家式的公共理性,立宪民主制在非西方社会的政治文化中同样存在可能性资源。

In his later years, Rawls elucidated in his political liberalism the concept of"public reason",which became one of the most important concepts in contemporary Western political philosophy. In political liberalism, constitutional democracy must be accepted by the public reason of reasonable citizens equipped with comprehensive knowledge of modern theories. However, as for"reasonable citizens"and"public political culture", political liberalism presupposes the unique concept of"public political culture"developed in the history of Western politics and ideology. Therefore, whether there is the public reason that constitutional democracy is based on in non-Western society has become an important question. The traditional Confucian political theory always constructs its ideal political model as a mixed constitution of meritocracy. In Rawls' s theory, it is no more than a kind of"decent negotiating hierarchy". However,there is commonality between the concept of public reason and Mou Zongsan's theory of self-consultation of conscience and his division between political authority(zhengdao) and governance(zhidao), which can be the basis to construct Confucian public reason. This proves potential resources for the constitutional democracy can also exist in the political culture of non-Western society.