仁慈也是一种正义吗?——莱布尼茨与康德正义思想的一种比较  

Is Benevolent Also a Kind of Justice——A comparison of Leibniz and Kant's justice thought

作　　者：舒远招[1] 

机构地区：[1]湖南大学马克思主义学院,湖南长沙410082

出　　处：《齐鲁学刊》2018年第1期51-63,共13页Qilu Journal

基　　金：教育部人文社会科学重点研究基地重点项目"康德道义论重大理论与实践问题研究--着眼于对康德道义论的各种批评"(13JJD720007);湖南省社会科学基金项目"康德正义论研究"(2010YBA178)

摘　　要：西方思想家大多倾向于从严格法权的角度来理解正义,由此认为仁慈或爱并不是正义。莱布尼茨正义思想的最大特色,就在于超出了从严格法权的角度来理解正义的局限,把仁慈也视为一种正义。在他看来,不仅神对人的智慧的仁慈、人对人的以明智为中介的仁慈也是正义,而且德与福的相称和罪与罚的相称一样也是正义。康德早期的正义思想与莱布尼茨的正义思想比较接近,但在其晚期著作、尤其是《道德形而上学》中,他在严格区分法权义务与德性义务的基础上,将正义仅仅局限于法权论的范围,而将仁慈或爱放在德性论的范围。由此,康德也将神对人的智慧的仁慈、即保证人的德与福的相称不再置于正义论的范围。Most western thinkers tend to understand justice from the point of view of strict rights,which means that kindness or benevolent is not justice.The most notable characteristic of Leibnizsjustice is that he understood the limitation of justice beyond the point of view of strict legal right,and regards benevolent as a kind of justice.In his view,not only is God's mercy to man's wisdom,but man's kindness to man as a prudence is also justice,and the virtue be worthy of happiness and sin matched with punishment are justice.Kants early justice thought was close to Leibniz's justice thought,But in his late works,especially in metaphysics of morals,he distinguished the duty of right from the duty of virtue.He confined the justice to the scope of the doctrine of rights,and the benevolent or love is placed in the scope of the theory of virtue.Thus,Kant also put God's mercy on human wisdom,that is,the proportionality of virtue to happiness,no longer placed in the scope of justice theory.

关 键 词：仁慈 正义 莱布尼茨 康德 

分 类 号：B516.2[哲学宗教—外国哲学] B82