Liang
Liang

論工業社會及其未來-97

97

憲法權利在一定程度上是有用的,但它們充其量只能保證可以被稱為資產階級的自由概念。根據資產階級的概念,一個「自由」人本質上是一個社會機器的一個元件,且僅有某些給定的、劃定的自由組合;如此的自由旨在滿足社會機器需求而非個人需求的自由。因此資產階級的「自由」人有經濟自由,因為這促進成長和進步;他有新聞自由,因為公開批評能限制政治領袖的不當行為;他有獲得公正審判的權利,因為有權者隨心所欲陷人入獄將對系統不利。這很明顯正是西蒙波利瓦的態度。對他來說,人們只有在以自由來促進進步(資產階級所想像的進步)時才值得得到自由。 其他資產階級思想家也採納了類似的觀點,將自由視為達到集體目標的手段。Chester C. Tan,“Chinese Political Thought in the Twentieth Century”,第 202 頁,解釋了國民黨領袖胡漢民的哲學:「一個個體被授予權利是因為他是社會的一員,而他的社群生活需要這種權利。胡在這裡所指的社群是這個國家的整個社會。」而在第 259 頁 Tan 宣稱根據張君勱(中國國家社會黨主席),自由必須為國家和整體人民的利益所用。但若一個人只能按照別人的規定使用自由,這算是什麼自由?FC 的自由觀不同於波利瓦、胡、張或其他資產階級理論家。這些理論家的問題在於他們將社會理論的發展和應用成為他們的替代性活動。因此這些理論被設計成為滿足這些理論家的需求,而不是為滿足那些可能不幸生活在這些理論強加的社會中的任何人的需求。

97

Constitutional rights are useful up to a point, but they do not serve to guarantee much more than what might be called the bourgeois conception of freedom. According to the bourgeois conception, a “free” man is essentially an element of a social machine and has only a certain set of prescribed and delimited freedoms; freedoms that are designed to serve the needs of the social machine more than those of the individual. Thus the bourgeois’s “free” man has economic freedom because that promotes growth and progress; he has freedom of the press because public criticism restrains misbehavior by political leaders; he has a right to a fair trial because imprisonment at the whim of the powerful would be bad for the system. This was clearly the attitude of Simon Bolivar. To him, people deserved liberty only if they used it to promote progress (progress as conceived by the bourgeois). Other bourgeois thinkers have taken a similar view of freedom as a mere means to collective ends. Chester C. Tan, “Chinese Political Thought in the Twentieth Century,” page 202, explains the philosophy of the Kuomintang leader Hu Han-min: “An individual is granted rights because he is a member of society and his community life requires such rights. By community Hu meant the whole society of the nation.” And on page 259 Tan states that according to Carsum Chang (Chang Chun-mai, head of the State Socialist Party in China) freedom had to be used in the interest of the state and of the people as a whole. But what kind of freedom does one have if one can use it only as someone else prescribes? FC’s conception of freedom is not that of Bolivar, Hu, Chang or other bourgeois theorists. The trouble with such theorists is that they have made the development and application of social theories their surrogate activity. Consequently the theories are designed to serve the needs of the theorists more than the needs of any people who may be unlucky enough to live in a society on which the theories are imposed.

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