根本恶、伪善与平庸之恶  

Radical Evil,Hypocrisy and the Banality of Evil

作　　者：赵敦华[1] Zhao Dunhua

机构地区：[1]北京大学哲学系

出　　处：《中国社会科学院大学学报》2023年第7期5-23,144,F0003,共21页Journal of University of Chinese Academy of Social Sciences

摘　　要：对纳粹德国大屠杀罪行的反思,构成了“后奥斯维辛哲学”。阿伦特在关于被以“反人类罪”判处死刑的纳粹党卫军上校艾希曼的报告中,却将艾希曼的动机界定为平庸之恶,用平庸之恶解释纳粹战犯反人类罪的性质。然而,平庸之恶的解释并不能通过事实的检验;康德和黑格尔关于根本恶与伪善的思考,能够提供比平庸之恶更深刻和更有效的解答。康德把人的本性的恶劣称为根本恶,不遵守道德法则就有可能堕落在根本恶的深渊中不能自拔。黑格尔认为伪善是认识到恶却把恶作为行动准则来为非作歹的极恶,相当于康德说的根本恶。“后奥斯维辛哲学”问题的最后解决则指向法治与对人的尊严的维护。Reflections on the Holocaust crimes of Nazi Germany constitute the post-Auschwitz philosophy".In her report on Nazi SS colonel Eichmann,who was sentenced to death for "crimes against humanity",Arendt defined Eichmann's motive as"the banality of evil"and used it to explain the nature of Nazi war criminals'crimes against humanity.Yet the banality of evil explanation does not pass the test of fact.Kant's and Hegel's reflections on radical evil and hypocrisy can provide a deeper and more effective answer than the banality of evil.Kant referred to the badness of human nature as"radical evil",and that failure to observe the moral law risked a descent into the abyss of radical evil from which one cannot escape.Hegel saw"hypocrisy"as the extreme evil of recognizing evil but using it as the principle of action to do evil,equivalent to what Kant called the radical evil.The final solution to the problem of "post-Auschwitz philosophy"points to the rule of law and the preservation of human dignity.

关 键 词：后奥斯维辛哲学 平庸之恶 根本恶 伪善 人的尊严 

分 类 号：B516[哲学宗教—外国哲学]