本文旨在探究希臘化時代「反城邦政治」的政治思想，尤其以伊比鳩魯及斯多葛 學派為代表。追述城邦時代末期「隱遁哲學」興起後，對傳統城邦價值所給予的挑戰。首先 ，是「自然理性」及「自然法」觀念的興起，打破了差序格局的世界觀而朝向「人人平等」 的恢弘格局邁進；而「自然法」與稍後出現的帝國更是最理想的結合，其成果就是具有「普 世」性格的「羅馬法」的出現。而此具有重大意義，因為這使得政治思想從往昔「以人為中 心的政治觀」進到「以法為中心的政治觀」，建立了重要的類型化基礎。 而在希臘化時代出現的這種「反城邦政治」，更是「個人主義」世界觀的重要前驅，亦因而 是「自由」與「平等」首度有系統地展現於政治思想中。它主張個人的「自我具足」，宣揚 「人人平等」，視法律為維護秩序與帶來和平的工具，並且承認「私有財產」的重要性，這 些都是當代自由主義所不出的範圍。然而「反城邦政治」中對人的高度期待，卻不一定是當 代自由主義所具有的特色。因此我們在企求深化自由主義的價值之時，不可忘記將近兩千年 前的這支偉大思想傳統。

　　　　　This is a study about the political thought of the Schools in the Hellenistic period. Major emphases are placed in the development of the notions, say, of ataraxia, autarkeia, otium and ius natura and their substitution for the city-state political ideals of homo politicus and agape. To be sure, the Schools originated from the Philosophy of Escape, they nevertheless coalesced to form a great challenge to the existing conception of politics especially championed by Aristotle. The Epicurean ideas of self-sufficiency of man along with that of retreat from public life composed the image of the wise man (sophos), and when the Stoic legal thought and natural law were later added to the philosophy of the wise man the bulk of Roman political thought was indeed taking shape. However, it is contended that major tenets of modern liberalism do not largely go beyond the individualism and natural jurisprudence propounded two thousand years ago by the Schools; whereas the former is being plagued with corruptive tendencies in civilized life, the latter reminds us of the possibility of vindicating liberalism without having to appeal to natural rights but, instead, emerging out of a rigid conception of man who follows nature wisely.