无伦理的伦理生活(l’éthicité)——论“博肯定理”及哈贝马斯和霍耐特对它的应用

An Ethical Life Without Ethics? Remarks on “Bckenforde’s Theorem” and Its Use by Habermas and Honneth

本文围绕关于世俗化的'博肯定律'这一概念展开。对于世俗化现象中政治的去神圣化有两种相反观点。第一种看法认为,现代性是对前人遗产的继承;第二种则坚持,是新的社会组织机制创造了现代性。国家的世俗化是哈贝马斯'商谈理论'的中心论点。没有市民社会,民主进程等商谈程序,可能造成市民社会进一步分裂。哈贝马斯主张一种民主观念的空心化观点,他认为民主化进程能够填补社会融合的空白。但是,共享的民主政治文化并不能运行。霍耐特重申黑格尔对于'道德'和'伦理'所做的区分,纠正'民主'被赋予的'道德'倾向。霍耐特主张依据民主思想来制订民主理论及其道德前提。但是,霍耐特没有给出令人满意的'博肯定律'论证。

This article is mainly concerned with the so-called'Bockenforde’s Theorem'about secularization.There are two opposite views regarding the phenomen of secularization as a de-sanctification of politics:One takes modernity as the recipient of the inheritance of the predecessors’heritage,and the other maintains that new social mechanisms give birth to modernity.The secularization of state is the central argument in Habermas’discourse theory.Without civil society,discourse procedure such as the process of democratization may cause further social divide.Habermas proposes a hollowed-out version of democracy,which he thinks would assist in the process of social integration.But a shared democratic political culture does not work.Honneth restates Hegel’s distinction between morality and ethicity or ethical life,while rejecting the tendency of moralization imposed upon the conception of democracy.He argues that we should create democratic theory as well as its moral premise on the basis of the conception of democracy.Yet Honneth fails to present a completely persuasive argument for it.