天性、机运与制度化的德性——马基雅维利的机运—德性论题再考察
Nature,Fortune and Institutionalized Virtue—— Reexamination of Machiavelli’s Theory of Fortune and Virtue
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摘要: 在马基雅维利的机运—德性论题中，国家层面和个人层面的德性与行为处事模式具有同样的重要性，而政治行动者的天性是连接二者的中介。他关于天性不容易改变的命题在很大程度上仅是就个体而言的；就整个政治共同体而言，倡导某些特定的德性与行为处事方式却是可能的和必要的。作为秩序良好之共和国的范例，罗马通过贵族的竞争等基本的宪制安排推动了“德性的制度化”，将个人的德性扩展为结构化的德性，从而在另外一种意义上，实现德性对机运的克服。只有从这个视角出发，才能理解马基雅维利对西庇阿的独特评价。同时，从个人的德性到制度的德性，马基雅维利开启了从古典政治哲学到现代政治思想的转折。Abstract: In Machiavelli’s theory of fortune and virtue,virtue and mode of proceeding show equal importance both in the aspect of community and individual,and the nature of political subjects is the intermediary connecting them.His statement that nature is not easy to change is discussed largely at individual level.While for the political community,it is possible and necessary to advocate some specific virtue and mode of proceeding.As an example of a well-ordered republic,Roman Republic promoted the institutionalization of virtue through fundamental constitutional arrangements such as the competition among the noble,extending the personal virtue to institutionalized virtue,so as to overcome fortune by virtue in another sense.Only from this perspective can we understand Machiavelli’s unique comment on Scipio.At the same time,from personal virtue to institutional virtue,Machiavelli began the turning from classical political philosophy to the modern political thought.
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