摘要

本文主要寫作動機是期望以一個歷史脈絡與意義流變的角度來理解有關於人權概念的種種爭議，而之所以選擇歷史面向來作為解析的依據，主要是因為所謂的人權概念並非是一套有如自然現象般的事物，而是一種人為的產品。換句話說，人權概念本質上便是一組可以操作的論述機制、知識體系以及詮釋系統；質言之，人權的語彙是由人所編寫的，人權的內容是由人所賦予的，而人權的體制更是由人所創建的。如此一來，人權概念的流變便不會是有如自然現象般的無可控制，而人權概念的定義也不會有什麼所謂的歷史的必然。據此，本文希望達到四個目的：第一、整理人權概念在時間脈絡中的意義流變，以試圖提出一個主張，亦即：人權概念並非是如同自然天成般的東西，而是在不同的時空脈絡之下，會有其不同的詮釋內容；第二、處理人權概念之中的幾個辯論議題，諸如「證成人權概念之範圍及可信度的基礎何在」、「普遍主義」與「相對主義」之爭、「個人人權」與「集體人權」之爭以及「人權」與「主權」之間的辯證關係，以便為人權概念的辯論提供一個立足點；第三、立基於人權概念釐清的基礎之上，進一步探討「亞洲價值」的內容與意涵，並指陳「亞洲價值」在理論上的矛盾與不足；最後，筆者將以「對話」概念為依據，探索消解人權議題在概念爭議上的可能出路。

Abstract

This essay elaborates in a historical perspective on some controversies concerning the human rights conception. The reason why I take a historical perspective as my analytic standpoint lies in the essence of the human rights conception which is recognized as a human-made thing, rather than a natural phenomenon. In other words, the human rights conception is a kind of interpretation, knowledge and narrative. In this essay, I will firstly examine the main changes of philosophical and social conditions influencing the development and evolution of human rights conceptions. After a brief introduction of human rights conception, the following work of this essay is premised on the questions of what might be broadly termed “universalism vs. relativism”, “individual rights vs. collective rights” and “sovereignty vs. human rights”. Accordingly, it is concerned with focusing scholarly attention on the place of diverse values and cultures in contemporary international society. Besides, I will take “Asian value” as an object to embody those controversies mentioned above. Briefly speaking, there are four premises on which the “Asian value” is founded, namely “priority of the socio-economic rights over the politico-civil rights”, “priority of the cultural particularity over the universality of human rights”, “priority of individual rights over collective rights”, and “priority of sovereignty over human rights”. Finally, I will examine the philosophical hermeneutics of Hans-Georg Gadamer. It is argued that the notion of the “fusion of horizons”, which Gadamer derives from the linguistic and nature and historicity of human existence, provides fruitful responses to those competing opinions outlined above. I suggest that an application of Gadamer’s inspiring ideas opens the way to a more convergent and inclusive human rights conception.

第一章 導論∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙1
第一節 研究動機與目的∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙2
第二節 研究方法與章節架構∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙10

第二章 人權概念的世代演變∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙13
第一節 第一代的公民政治權∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙14
第二節 第二代的經濟社會權∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙26
第三節 第三代的集體與發展權利∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙36

第三章 人權概念的核心論述與後設基礎∙∙∙∙∙∙∙∙∙∙∙∙49
第一節 什麼是權利？∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙49
第二節 普遍主義與相對主義∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙57
第一項 普遍主義的人權觀－人性尊嚴與國際共識∙∙∙∙∙∙∙59
第二項 相對主義的人權觀－文化脈絡與特定評價∙∙∙∙∙∙65
第三節 個人人權與集體人權∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙73
第一項 個人人權－自我完成與多元價值∙∙∙∙∙∙∙∙∙∙∙74
第二項 集體人權－社群價值與集體發展∙∙∙∙∙∙∙∙∙∙∙80
第四節 主權與人權∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙86
第一項 以人權為目的∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙87
第二項 以主權為手段∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙89
第三項 小結∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙91

第四章 亞洲價值的內涵與反省∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙94
第一節 亞洲價值的內涵∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙95
第一項 「亞洲價值」的興起背景與社會脈絡∙∙∙∙∙∙∙∙∙96
第二項 「亞洲價值」的主張∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙98
第二節 亞洲價值的反省∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙107
第一項 經濟社會權利必須與公民政治權利齊頭並進∙∙∙∙∙108
第二項 文化相對主義的不足與謬誤∙∙∙∙∙∙∙∙∙∙∙∙110
第三項 社群與個人的調和共存∙∙∙∙∙∙∙∙∙∙∙∙∙∙113
第四項 對於主權概念的濫用∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙115

第五章 理解、交談與融合：不斷演進與擴大的人權概念∙∙∙∙∙118
第一節 哲學詮釋學的內容∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙120
第二節 哲學詮釋學對於人權概念建構的可能啟發∙∙∙∙∙∙∙∙128

第六章 結論∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙∙132

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