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作 者:裴洪辉 Pei Honghui
机构地区:[1]北京交通大学法学院
出 处:《政法论坛》2020年第5期145-160,共16页Tribune of Political Science and Law
摘 要:从对政治现代性的诊断出发,施米特和沃格林分别提出了自己的政治神学代表理论。施米特基于技术侵入政治的政治现代性趋势,认为现代民主议会制中代表的实质意义已经消退,而通过将政治正当性追溯到"政治统一体"从而建立了一种领袖与民众直接对话的实质代表模式;沃格林则基于一种科学的认知态度在民主议会制代表类型之外提出了"存在意义上的代表"和"超验真理的代表"两种类型,但基于其对现代社会"人民"取代"上帝"成为政治的主宰以及灵知主义思想的在现代政治中的扩展,他认为现代政治中超验因素的消逝最终导致了极权主义。沃格林和施米特之间存在的理论对话可以进一步帮助我们厘清二人的代表理论。通过皮特金的实质代表理论,我们可以发现关注于政治秩序实现以及政治权威之获得的政治神学代表观存在着形式主义缺陷,忽视了在具体代表过程中对代表者的实质性判断。Starting from the diagnosis of political modernity, Schmidt and Voegelin proposed their own theories of political theology. Based on the trend of political modernity in which technology invades politics, Schmitt believes that the substantive meaning of the representatives in the modern democratic parliamentary system has subsided, and by directing political legitimacy back to the political collective, a model of the substantive representation of the direct dialogue between the leaders and the people is established;Voegelin proposes two types of "existential sense of representation" and "transcendental truth of representation " in addition to the type of democratic parliamentary system based on a scientific cognitive attitude. However, based on its replacement of "God" into the modern society, the "People" became the dominance of politics and the expansion of the meditative thought in modern politics. He believed that the disappearance of transcendental factors in modern politics eventually led to totalitarianism. The theoretical dialogue between Voegelin and Schmidt can further help us to clarify the representative theory of the two theorists. Through the view of Pitkin’s substantive representation, we can find that there are formalistic defects in the realization of political order and the political theological representation of political authority, which ignores the substantive judgment of the representative in the process of specific representation.
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