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題名:族群差異權利之道德證成-秦力克自由主義多元文化論之可能性
作者:張培倫
作者(外文):PEI-LUN CHANG
校院名稱:國立臺灣大學
系所名稱:哲學研究所
指導教授:林火旺
學位類別:博士
出版日期:2002
主題關鍵詞:種族文化差異族群差異權利文化認同自由主義多元文化論原住民族ethnocultural diversitygroup-differentiated rightscultural identityliberalismmulticulturalismaboriginal peoples
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差異政治與肯認政治批評自由主義普遍主義人權觀無法有效處理族群正義問題,並認為解決之道是放棄傳統自由主義轉而肯認文化差異,並根據差異公民身分賦予種族文化少數族群某些族群差異權利(或文化權利)。面對此一挑戰,當代自由主義者秦力克(Will Kymlicka)的回應最具代表性。秦力克修正、深化了傳統自由主義對於個人自主性的認知,指出個人自主性之行使必然預設某個價值脈絡,而此價值脈絡就是個人所屬的文化結構。換言之,個人的文化成員身分就如同其它基本善或資源,對於個人美善人生的追求至關重要,而必須視狀況賦予一定程度的平等對待與保障。因此,如果少數族群在文化展現上確實受到阻礙,或因個人文化成員身分而處於不利處境,社會應以族群差異權利的設計改善之,方符合自由主義的社會正義觀。秦力克認為上述對於個人自主性以及平等原則的反思與修正,使得族群差異權利訴求得以在自由主義理論內部獲得證成,雖然理論批評家們大都同意其修正方向,然而卻認為其論證內部結構仍存在許多模糊與潛在的不一致之處。本文即是以秦力克的自由主義多元文化論及其所遭受的批評為核心,分別評估秦力克族群差異權利論證中各項主要前提預設之合理性,指出其理論限度以及可能發展方向。主要問題有三項:首先,其論證中所預設的文化與文化成員身分概念,其界定方式可能過於單純,容易產生本質主義的謬誤,雖然仍具一定實用性,但在理論一致性並不完整;其次,由應用與邏輯層次分析平等理念運用於改善少數族群所遭遇的文化不利處境與促進族群平等地位時所可能招致的批評,本文認為應用層次的質疑並未對秦力克理論構成嚴重打擊,本文並借用羅爾斯正義兩原則理論提出一套規範原則,解決文化或文化成員身分此一基本善與其它基本善之間的可能衝突,但在邏輯層次上,秦力克理論則會存在分配正義典範難以處理具有特定性的文化肯認之問題,本文亦將嘗試回應之;最後,則將議題轉向秦力克理論所可能證成的帶有集體權利色彩的族群差異權利(譬如內部限制權),析論此種文化權利對於族群存續之可能貢獻,以及對於自由主義個人自由(自主性)理念之可能衝擊,筆者將指出秦力克理論若想維持一致性,勢必壓縮所能認可的文化差異空間,如此一來反而無法於社會中接納更多的文化差異,如果重新理解差異社會中的自主性概念,或許是一條解決之道。
Facing the challenge from multiculturalism, especially the politics of difference and the politics recognition, Will Kymlicka attempts to reinterpret the implications of liberal principles to accommodate ethnocultural diversities. He argues that the exercise of individual autonomy presupposes a cultural context or structure one belonging to, therefore one’s culture or cultural membership can be recognized as one of primary goods in Rawlsian liberal scheme. And if one’s culture or cultural membership is unprivileged in social practice, in order to protect one’s access to his cultural context, a liberal society ought to provide certain necessary public measures, ie. group-differentiated rights, as possible. This dissertation summarizes the argument of Kymlicka’s liberal multiculturalism and the criticisms of his theory. The following three issues are discussed: firstly, the definition of his culture or cultural membership suffers from the fallacy of simplism in some cases, though his definition is useful in most cases. Secondly, his theory maybe face some problems in applying the principle of equality to ethnocultural issues. Shortly speaking, in practice level, his design of group-differentiated should be regulated by more concrete principles when there is conflict with other primary good, in logical level, his theory faces the the redistribution-recognition dilemma. Finally, whether group-differentiated rights in Kymlicka’s theory could provide sufficient protection for cultural survival, and whether group-differentiated rights could provide the most possible space for illiberal minorities who don’t cherish Kymlicka’s definition of individual autonomy. The above issues are discussed by turns, and some complements or even revisions are developed if necessary.
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