康德政治哲學中的德性與世界公民權

Abstract

本文旨在分析伊曼紐特．康德（Immanuel Kant）政治哲學的德性概念與世界公民法權，並且根據柯斯嘉德建構論作為康德道德哲學之詮釋途徑，解釋個體德性之陶冶以及世界公民身份之建構。根據柯斯嘉德的詮釋，康德理論底下的個體具有「設定行動目的之實踐理性」以及「賦予行動目的善之價值的人性能力」兩個能力。在建構論的基礎之上，本文主張，兩種能力作為康德道德哲學內部詮釋個體行動之依據，建構康德政治哲學的理論架構及構想。基此，本文根據此一觀點，檢視康德晚年的政治與歷史哲學著作，包含《道德形上學》、《論永久和平》以及劍橋大學出版之《政治著作文選》收錄文章。筆者聚焦於幾個面向的問題思考，分別是：個體如何通過將作為目的之不完全義務設定為行動目的，達成〈德行論〉所期待的自我圓滿性之陶冶；康德政治哲學的理想政治制度如何使個體朝向世界公民之身份邁進；以及如何解讀康德歷史哲學內部蘊含的目的論進步史觀以及個體發展理性能力的扞格關係。 在本文第一章首先回顧康德所處的時代脈絡與歷史背景，接著簡介當前對於康德政治哲學之研究主要著重的討論議題，分別是政治理論學者對於康德理論在國際層次的理想政制與世界公民法權之探討，以及哲學學者對於康德理論的建構論詮釋。本文第二章，介紹當代著名的康德學者—柯斯嘉德，與其建構論主張的獨特之處。建構論視野下的康德理論，描繪了個體具有「設定行動目的之實踐理性」以及「賦予行動目的善之價值的人性能力」兩種稟賦能力。伴隨著確保獨立性與意志自律的條件，個體必須設立道德法則並且透過普遍的客觀原則為行動依據，藉此超越本性從而具備德性與自由。在此基礎之上，當個體將《道德形上學之奠基》與《道德形上學》描繪的不完全義務設定為道德法內涵，則能夠使得個體的圓滿性獲得陶冶。接著，在第三章，筆者爬梳康德對於個體成為世界公民之闡釋，在國內層次當中，國家必須以共和制度作為理想政體，以保障成員自由的討論與理性之運用；在國際層次上，國際聯邦則是促進個體朝向世界公民發展的重要階段。除此之外，康德的共和政制承繼十八世紀哲人的共和思想，尤其是孟德斯鳩與盧梭的共和精神，受到法國大革命的影響，康德的共和政制更加貼近於盧梭之主張。於此同時，十八世紀的貿易精神興盛，使得康德提出世界公民法權之構想，試圖在保障人類相互拜訪不同地區之權利，為使個體能夠逐步發展成為世界公民，國際聯盟則成為國際層次上的理想政體。第四章探討康德如何調和「強調個體發展理性能力」的主張以及在歷史哲學著作中，將人類朝向世界公民發展的原因訴諸於「自然神意之指引」；其中，筆者概述哲學家之任務，並宣稱自然神意與個體領性能力之陶冶，在康德晚年的主張中獲得調和。康德將個體發展理性能力作為自然神意指引產生影響力的重要前提，從而透過哲學家的倡議，引導普遍大眾公開地運用理性。 基於以上，在結論中，筆者分析康德對於個體發展實踐理性並且據此成為世界公民的論述，可作為當代研究者應對全球正義問題窘境之解決途徑。個體透過人性能力賦予行動目的善的價值，兩項不完全義務作為目的之際，個體道德法則行動，不僅提升他者幸福同時也能夠陶冶自身圓滿性，伴隨德性義務的實踐，個體也成為世界公民。鑑於個體身為世界公民的身份認同，每個個體更有可能認為他者不義情境的改善為自身義務之範疇，從而改變「每個人不認為自身具有改善他者處境之道德義務」的當前情況。

This thesis aims to analyze the concepts of virtue and cosmopolitan right, and, based on the constructivist approach of Christine M. Korsgaard, to interpret the cultivation of individual virtue and the construction of world citizenship in Kant's political philosophy. According to the interpretation of Korsgaard’s theory, individuals in Kant's theory possess two capacities: the ability of practical reason for setting ends and the ability of humanity for conferring value to ends. Building upon the constructivist premise, this thesis argues that these two capacities serve as the basis for interpreting individual action within Kant's moral philosophy and constructing the theoretical framework and ideas of Kant's political philosophy. Thus, this thesis examines Kant's late works in political and historical philosophy, including Metaphysics of Morals, Perpetual Peace, and Political Writings that is a collected essays pressed by the Cambridge University Press. The following questions are addressed: how individuals can cultivate ‘self-perfection’ through setting imperfect duties as action ends, as expected in the "Doctrine of Virtue"; how Kant's ideal political regime advances individuals towards the status of world citizenship; and how to interpret the teleological view of progress in Kant's philosophy of history and the incompatible relationship between the development of individual practical reason and the teleological view of progress. The first chapter briefly introduce the historical context in which Immanuel Kant lived, and then turn to the main topics of discussion in current research on Kant's political philosophy, including the ideal political regime and cosmopolitan rights in Kant's theory, as well as ethical interpretations of Kant's theory by discussions among political theorists. The second chapter will emphasize on the constructivist interpretations from Christine M. Korsgaard, and elaborate the concepts of imperfect duties, Kant depicted in Groundwork for the Metaphysics of Morals and Metaphysics of Morals as moral law materials. Within the constructivist framework of Kant's theory, individuals will develop the faculties of practical reason, of humanity for conferring value, and of conceptualization. With the full-fledged cultivation, people will self-constituted as a man with virtue, and, also produce a practical identity. Alongside the conditions of autonomy and self-legislation, individuals must establish moral principles and take action based on universal objective principles to transcend their nature and attain virtue and liberty. The third chapter explores Kant's interpretation of individuals becoming world citizens. At the national level, Kant argues that a republic, ensuring freedom of discourse and using practical reason in public among its members, must be the ideal regime of government. At the international level, a league of nations in the form of a federation is crucial for promoting individuals' development toward becoming world citizens. Furthermore, influenced by the French Revolution and the flourishing spirit of trade in the 18th century, Kant's republican regime, especially closely with Rousseau's views, inherits the republican spirit of 18th-century philosophers, particularly the spirit of Montesquieu and Rousseau, and, meanwhile, leads Kant to propose the idea of world citizenship, aiming to protect the rights of individuals to visit different regions. The ideal regime of the federation at the international level becomes a league of nations to facilitate the gradual development of individuals into world citizens. The fourth chapter examines how did Kant reconcile his emphasis on "developing individuals' ability of practical reason " and his appeal to the "guidance of nature with providence" in his works. After reading Kant’s writings, we could find that the philosopher plays an important role to harmonize the nature with providence and the cultivation of individuals' practical reason capacities. Kant, as Korsgaard said, presents the development of individuals' ability of practical reason as an important prerequisite for the influence of the "guidance of nature with providence", thereby guiding the people to use practical reason in public through the philosopher's advocacy. Owing to the aforementioned descriptions, Kant's discourse on individuals' development of practical reason and becoming world citizens provides an approach for contemporary researchers to address the dilemma of global justice issues in the conclusion. By conferring ends with the value of goodness through their capacity of humanity, individuals, while pursuing imperfect duties as ends, not only promote the happiness of others but also cultivate their self-perfection. Through the practice of moral obligations, individuals become world citizens. Because of the practical identity of individuals as world citizens, each individual is more likely to consider the improvement of unjust situations as their own duty, thereby changing the current situation where " most people do not believe that they are morally responsible for the persistence of world poverty."