dc.contributor.advisor | 孫善豪 | zh_TW |
dc.contributor.author (Authors) | 閻亢宗 | zh_TW |
dc.creator (作者) | 閻亢宗 | zh_TW |
dc.date (日期) | 2006 | en_US |
dc.date.accessioned | 19-Sep-2009 15:45:16 (UTC+8) | - |
dc.date.available | 19-Sep-2009 15:45:16 (UTC+8) | - |
dc.date.issued (上傳時間) | 19-Sep-2009 15:45:16 (UTC+8) | - |
dc.identifier (Other Identifiers) | G0892525021 | en_US |
dc.identifier.uri (URI) | https://nccur.lib.nccu.edu.tw/handle/140.119/34514 | - |
dc.description (描述) | 博士 | zh_TW |
dc.description (描述) | 國立政治大學 | zh_TW |
dc.description (描述) | 政治研究所 | zh_TW |
dc.description (描述) | 89252502 | zh_TW |
dc.description (描述) | 95 | zh_TW |
dc.description.abstract (摘要) | 對於「外來政權」的研究,首先遇到的難題是如何避免各自以褊狹角度詮釋的困境,為超脫此一困境,最適宜的作法是採取不同立場者都可以接受的觀點,這是本文採用政治權威途徑研究「外來政權」現象的主要原因。這一方面,漢娜.鄂蘭(Hannah Arendt)對於政治權威演進的描述,提供了有用的切入點,鄂蘭指出「政治權威」觀念起源自柏拉圖(Plato),到古羅馬時期到達概念上的完全發展,但迄馬基維里(Niccolo Machiavelli)權威概念卻出現詮釋上的改變,這個過程給與「外來政權」研究一個有用的啟發。柏拉圖洞穴論是古希臘權威觀念最充份的說明,他對Idea的置重,及如何將Idea引入洞穴過程的敘述,無異是對外來意識形態進入本土社群遭遇的狀況,及如何克服此一困境的描述,從柏拉圖的進路中,顯示Idea外來意識形態具有靜止性、回溯性與統一性,而要完成外來意識形態在本土社群生根的轉化,最重要的媒介是一個以哲君領導的政權,這個政權就是「外來政權」。為了鞏固政權,柏拉圖主張從教育著手,並利用政治神話強化階級統治,但柏拉圖晚年重新發現法律的整合功能,法律因此也成為外來意識型態統治的有用工具。相對於外來政權參照對象的柏拉圖,馬基維里則是對於古典傳統與外來意識進行反叛,馬基維里代表的是「本土政權」的觀點,他要創建新的國家,開創新的歷史,也就是將國家視為最高價質的「國家理性」,他將建國與治國重責大任交給了新君主和創建者,但這兩種不同的角色卻可能引發矛盾與衝突。在建國階段,馬基維里雖然訴求除舊佈新式的恐怖統治,但在治國階段,他卻主張共和政體,由此也凸顯出政治的自主性。另外值得注意的是馬基維里對外來意識形態的利用,顯示與外來政權的鬥爭並非只有零和的結局。柏拉圖與馬基維里的進路,提供台灣「外來政權」現象極有啟發性的反思,包括:一、無論是外來政權或是本土政權的歷史觀都是製造出來的;二、意識形態與烏托邦的互動可以產生正面效果;三、外來政權與本土政權都有英雄崇拜的心理;四、主體性的追求應以個體自主作為國家主體的前提;五、外來與本土的對立造成了一國之內的兩個國家。上述五點正是台灣「外來政權」現象的問題所在。歸結而言,無論外來或本土政權皆只關注「誰來統治」的問題,這一方面,霍布斯對「外來政權」角色的特殊界定與對個體價值的重視等見解,或許提供了可望解決此一困境的出路。 | zh_TW |
dc.description.tableofcontents | 第一章 緒論 1第一節 研究動機與目的 1第二節 研究途徑與方法 7第三節 外來政權的初步界定 15第二章 外來政權與本土政權權威的證成 22第一節 柏拉圖由外而內的途徑 25一、 「洞穴論」引申的外來統治思想 29二、 外來Idea的靜止性 32三、 Idea與歷史的回溯性 38四、 外來Idea的統一性 41五、 外來意識形態的轉化 44第二節 馬基維里的革命性理據 49一、 以本土觀點向傳統的反叛 54二、 以此岸性格向基督教外來神學的反叛 58三、 建設性破壞 開創面向未來的「新」歷史觀 61四、 創建新國家 製造新根源 67第三章 外來政權政治權威的轉化:柏拉圖的進路 74第一節 哲君的理性統治 78一、 對自由民主的鄙視 82二、 建立在治國知識上的統治權力 88三、 階級統治的有機體國家 92四、 專制統治與國家清淨工程 96五、 統治結構的靜止與統治者的流動 99第二節 教育與神話 104一、 凝聚統治階級馴化被統治階級的教育功能 105二、 統治階級的教育與說謊權利 110三、 被統治階級的教育與「自主性」的塑造 116四、 藉政治神話進行意識形態的轉化 119五、 神話的統治功能與暴力性格 123第三節 以法統治 128一、 本土經驗與外來意識的結合 130二、 個人地位的提高與法律權威的強化 134三、 統治者自由與專制的平衡 140四、 法律是意識形態隱身的工具 146五、 法律是一種權宜之計 151第四章 本土政權政治權威的建立:馬基維里的進路 154第一節 根源創建的國家理性 158一、 非道德的權力國家形象 161二、 不斷自我更新 朝向虛擬國家 165三、 創建者與新君主的矛盾 169四、 統治者的除舊布新工程 173五、 統治者權力的自我設限 181第二節 公民參與的制度性建構 184一、 體現集體價值的共和體制 185二、 僭主暴君統治到共和政體的轉化 191三、 法律權威的提高 196四、 重視人民的權力而非權利 203五、 良性分岐與競爭的制度設計 208第三節 宗教外來意識的利用 219一、 意識形態的新瓶裝舊酒 221二、 建構符合建國需求的公民宗教 226三、 內含於意識形態的暴力性 229第五章 台灣的外來政權現象 231第一節 歷史的問題 234一、 回顧與前瞻歷史觀的對立 234二、 推動歷史的統治者地位差異 242三、 歷史意義與目的的虛無 246第二節 意識形態與國家 250一、 外來意識形態文化霸權的建立 251二、 反抗意識的產生與整合契機的消逝 258三、 失血的「祖國」 263第三節 統治者與統治的方式 267一、 從英雄崇拜到本土政權統治者的矛盾 268二、 外來政權的分裂與本土政權的寧靜革命 273三、 武力、神話與教育的運用 277第四節 政治自主與主體性 285一、 奠基於主奴對立的台灣主體性 286二、 國家主體壓迫個體自主 293三、 追求互為主體的公民國家 297第五節 外來與本土 301一、 外來政權本土化與本土政權去外來化 302二、 敵我對立下的兩個國家 306三、 統治者要負最大責任 314第六章 結論 317第一節 超越柏拉圖與馬基維里 319一、 外來政權統治正當性的證成 320二、 重視本土經驗 凸顯歷史侷限 321三、 強調個人權利 限制統治者權力 324四、 法律主治的中立國家 330第二節 誰該統治?如何統治? 333一、 強調統治者角色衍生濫權傾向 333二、 民主政治的危機 339三、 建構民主憲政的新根源 344參考書目 348 | zh_TW |
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dc.language.iso | en_US | - |
dc.source.uri (資料來源) | http://thesis.lib.nccu.edu.tw/record/#G0892525021 | en_US |
dc.subject (關鍵詞) | 外來政權 | zh_TW |
dc.subject (關鍵詞) | 本土政權 | zh_TW |
dc.subject (關鍵詞) | 政治權威 | zh_TW |
dc.subject (關鍵詞) | 意識形態 | zh_TW |
dc.subject (關鍵詞) | 柏拉圖 | zh_TW |
dc.subject (關鍵詞) | 馬基維里 | zh_TW |
dc.subject (關鍵詞) | 霍布斯 | zh_TW |
dc.subject (關鍵詞) | 政治神話 | zh_TW |
dc.subject (關鍵詞) | 主體性 | zh_TW |
dc.subject (關鍵詞) | 根源 | zh_TW |
dc.subject (關鍵詞) | 國家理性 | zh_TW |
dc.subject (關鍵詞) | 有機體國家 | zh_TW |
dc.subject (關鍵詞) | 創建者 | zh_TW |
dc.subject (關鍵詞) | 新君主 | zh_TW |
dc.subject (關鍵詞) | 英雄崇拜 | zh_TW |
dc.subject (關鍵詞) | 主奴對立 | zh_TW |
dc.subject (關鍵詞) | 誰該統治 | zh_TW |
dc.subject (關鍵詞) | 如何統治 | zh_TW |
dc.subject (關鍵詞) | Idea | en_US |
dc.title (題名) | 論外來政權現象-從政治權威的角度分析 | zh_TW |
dc.type (資料類型) | thesis | en |
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