价值的统一性何以可能? - 德沃金的价值统一理论探释 -

张振华

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자료유형: 학술저널

저자정보: 张振华

저널정보: 한중법학회 중국법연구 중국법연구 제37권

발행연도: 2019.1

수록면: 384 - 405 (22page)

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价值的统一性，是德沃金在《刺猬的正义》一书中所论证的核心命题. 该命题的基本主张是：伦理价值与道德价值是统一的，价值的统一就是人的尊严. 但要证成这一主张绝非易事，德沃金首先要面对两大理论的挑战与质疑：一种是价值怀疑主义理论，一种是价值多元主义理论. 其中，价值怀疑主义基于休谟原则，否认了价值的“客观性与真”；价值多元主义则认为，不同的价值之间具无法避免的“冲突性”及“不可通约性”. 面对这样的理论困境，德沃金一方面通过分析价值的独立性，指出价值的“客观性与真”不需要外在的客观的价值实体（或“道德粒子”）作为支撑，从而有效地回应了价值怀疑主义的质疑. 另一方面，他通过建构性诠释来整合不同价值之间的统一性，构建出一张具有融贯性、统一性的“价值之网”，从而成功地消解了价值多元主义的挑战. 由此可知，价值怀疑主义与价值元多主义没有对价值统一性造成致命威胁；换言之，他们并没有阻碍或者否定价值统一性的可能. 在完成理论障碍的清理任务之后，德沃金以伦理为起点，以尊严的两项原则（自我尊重和本真性）为基础，以“责任制度”为纽带，演绎出“伦理责任—个人道德责任—政治义务—个人权利”之价值统一理论的形成过程与内在逻辑. 首先，价值统一理论的内在逻辑起点是伦理价值，准确地说，是一种特殊伦理价值——人的尊严. 在德沃金看来，人的尊严包含两项基本原则：一是自我尊重原则，一是本真性原则. 前者要求每个人都必须认真对待他自己的生活；后者要求，每个人都有一种特殊的个人责任，以确定在他自己的生活中什么算是成功. 通过尊严的两项原则，德沃金完成了从个人伦理责任向道德责任的过渡. 其次，尊严的两项原则标识出了三种不同的责任：一是伦理责任，每个人对自己所应负的伦理责任；二是道德责任，即每个人对他人所应负的道德义务；三是政治责任，即政治共同体对其治下的每个公民所应负的政治义务. 通过“责任制度”，德沃金实现了从道德责任向政治义务的过渡. 最后，政治义务与公民权利是一体两面，政治共同体所应承担的政治义务，实际上也是公民所享有的可以对抗该政治共同体的个人权利. 其主要包括：政治权利、法律权利和人权. 通过视角的转换，德沃金实现完成了从政治义务到个人权利的过渡. 由此，伦理、道德、政治、法律等各种不同的价值被德沃金成功地结成一体，形成了价值的树状结构：法律是政治道德的一个分支，政治道德是个人道德一个分支，个人道德则又是伦理生活的一个分支. 这既是他价值统一理论的内在逻辑，也是价值统一理论的形成过程. 可见，德沃金对价值统一理论的论证是成功的，也就是说，价值的统一性是可能的. 德沃金的价值统一理论的重要意义在于：他试图提出一种新的正义观或判断政府合法性的新标准，这种正义观与判断标准与罗尔斯的正义论有着明显的不同. 他告诫人们：其一，任何政府的合法性都必须以尊严的两项基本原则为基础；并且，任何政府都有责任和义务，使其治下的每一个公民都过上一种有尊严的、幸福的美好生活. 其二，每个人都必须认真对待自己的尊严，这既是每个人的伦理责任，同时也是每个人的道德责任.

The unity of value is the core proposition demonstrated by Dworkin in his book Justice for hedgehogs. The basic viewpoint of this proposition is that ethical value and moral value are unified, and the unity of value is human dignity. While, it is very difficult to prove this proposition. Dworkin must face the challenge of two theories at first: one is the value skepticism theory; the other is the value pluralism theory. Among them, value skepticism, based on Hume's principle, denies the “objectivity and truth” of value. Value pluralism holds that different values are inevitably “conflicting” and “incommensurable”. In the face of such a theoretical dilemma, Dworkin, on the one hand, through the analysis of the independence of value, and points out that the “objectivity and truth” of value does not need external objective value entities (or “moral particles”) as a support, thus effectively responding to the questioning of value skepticism. On the other hand, he integrated the unity of different values through constructive interpretation and constructed a “web of values” with coherence and unity, thus successfully eliminating the challenge of value pluralism. Therefore, value skepticism and value pluralism do not pose a fatal threat to the unity of value. In other words, they do not hinder or deny the possibility of value unity. After clearing the theoretical barriers, Dworkin starts with ethics, bases on the two principles of dignity (self-respect and authenticity), and takes the responsibility system as the link, deduces the formation process and internal logic of the unity of values—form the ethical responsibility to individual moral responsibility, form individual moral responsibility to political obligation, and form political obligation to individual right. First of all, the logical starting point of the unified theory of value is ethical value. Specifically, it is a special ethical value—human dignity. In his views, human dignity consists of two basic principles: self-respect and authenticity. The former requires everyone to take his life seriously. The latter requires that each person has a special personal responsibility to determine what constitutes success in his own life. Secondly, according to Dworkin, these two principles of dignity do triple responsibility. First is the ethical responsibility, they provide guidance about what we should do in order to live well. The second is moral responsibility, each person's moral obligation to others. The third is political responsibility, the political obligation of the political community to every citizen under its jurisdiction. Finally, political obligations and civil rights are two sides of the same coin. The political obligations undertaken by a political community are actually the individual rights enjoyed by citizens against the political community. It mainly includes political rights, legal rights and human rights. Thus, various values such as ethics, morality, politics and law were successfully integrated by Dworkin, forming a tree-like structure of values: law is a branch of political morality, political morality is a branch of individual morality, and individual morality is a branch of ethical life. This is not only the internal logic of his unified theory of value, but also the formation process of his unified theory of value. It can be seen that Dworkin's demonstration of the unified theory of value is successful, that is, the unity of value is possible. The significance of Dworkin's unified theory of value is that he tries to put forward a new view of justice or a new standard for judging the legitimacy of government, which is obviously different from Rawls's theory of justice. He cautions that: first, the legitimacy of any government must be based on two fundamental principles of dignity; And it is the responsibility and obligation of any government to ensure that every citizen it governs lives well with dignity and happiness. Second, everyone must take seriously their own dignity, which is everyone's ethical responsibility, but also everyone's moral responsibility.

#the truth of value #Value skepticism #Value Pluralism #Unity #Internal logic

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