作　　者： (包大为）;

机构地区： 浙江大学人文学院,浙江杭州310027

出　　处： 《江苏大学学报（社会科学版）》 2017年第4期49-54,共6页

摘　　要： 在卢梭的政治哲学中,"自然状态"概念的政治伦理意义是基础性的。通过对人类从野蛮人到社会人的"自然历史"的叙述,卢梭试图在现代政治设计的框架中寻找"自然法"与善治的可能性。同时,通过划定"自然状态"概念的伦理外延,卢梭将人之自然的"异化"指认为"社会状态"和善恶区分的起点。但是,卢梭所定义的"自然状态"更多的是一个结构主义的概念,是人类政治生活本已有之的良善状态的可能性,而不是在线性历史层面"异化—生成"的状态。作为文明异化的结果,市民社会虽然与"自然状态"相对立,但是其内在结构和人性基础却足以提供人为建构新的"自然状态"的可能。当然,在卢梭哲学中,这一可能愿景的实现则需要通过基于社会契约的现代政治得到建构。 The concept of ＂natural state＂ possesses a fundamental political ethical meaning in the political philosophy of Jean Jacques Rousseau. Through narrating the ＂natural history＂ that human transformed from the primitive being to the social being, Rousseau finds the possibility of premising the natural right within the frame that he constructs for the modern regime. He also identifies man＇s natural ＂alienation＂ as the origin of the distinction between good and evil in the ＂social state＂, by defi- ning the ethical denotation of ＂natural state＂. But his ＂natural state＂ is rather a structuralist idea, the good long existing in human political life, than the linear historical ＂alienation-generation＂ state. As the outcome of civilization alienation, the inner structure and human basis of the civil society, in contrast with the ＂natural state＂, is enough for man to construct a new ＂natural state＂. But this can only be realized through the modern politics based on social contract.

关 键 词： 自然状态 异化 社会契约 建构