〈柏克思想與英格蘭啟蒙運動〉，《台大歷史學報》第42期（台北：國立台灣大學歷史系，2008.12），頁107-171。
中文摘要
柏克（Edmund Burke, 1729-1797）是一個十八世紀英國的政治人物。他雖是十八世紀的人，卻與當時的主流思潮「啟蒙運動」一直存在緊張關係。他的著作常出現對「啟蒙精神」的質疑或嘲諷。過去對他的研究，有學者主張他是傾向十九世紀的浪漫運動與功利主義，也有學者認為他的思想屬於中古士林學派的自然法傳統。要之，不論何者，都認為柏克是「反啟蒙」的。對柏克來說，活在十八世紀似乎有一點時間倒錯。那麼，柏克思想是「反啟蒙」的嗎？這一篇論文的目的，是要從晚近有關啟蒙運動研究的新進展，重新檢討柏克思想與啟蒙運動──特別是英格蘭啟蒙思想──之間的關係。本文希望論證，柏克一些看似「反啟蒙」的措辭，實際上可以放在英格蘭啟蒙運動的思想脈絡中理解。
1970 年代以來，啟蒙運動研究有三項重要進展：其一、強調啟蒙經驗的多元性，不再視法國思想為啟蒙運動的全部；其二、發掘「情感」或「情思」在啟蒙思想中的重要性；其三，是重新發現以經驗、實用、包容為特色的「英格蘭啟蒙思想」。從這三個角度看，柏克思想並未脫離啟蒙運動的大框架。放在「英格蘭啟蒙運動」的脈絡中，柏克思想的「十八世紀」特徵就更清楚了。哲學認識論上，柏克站在洛克的經驗論立場，重視感官經驗與實用功利；政治思想上，他主張「社會狀態」即是「自然狀態」，人在社會中享受的好處即是其「天賦權利」。這種主張是「天賦人權」說的另一種版本。宗教理念上，柏克雖反對「理神論」與「無神論」，但力主宗教寬容。「宗教寬容」是光榮革命留下的遺產，也是啟蒙思想的重要資產。
整體而言，柏克的思想既不是十九世紀式的，也不是屬於中古的。他是一個不折不扣的「十八世紀」人物，但精神上屬於比較溫和、重視經驗的「英格蘭啟蒙運動」。
英文摘要
This paper purports to reexamine, in light of recent reinterpretations of the Enlightenment, the nature of Edmund Burke’s thought and its relation to the Enlightenment.
Burke was born and died in the Eighteenth Century. However, historians tend to regard him as a man not of his own times. He is considered to be a conservative thinker who opposed the Enlightenment, owing to his criticisms of the French Enlightenment and the French Revolution. This view, however, does not account for his frequent use of enlightenment terms, such as reason, liberty, toleration, etc., in writings and speeches. If Burke’s usage of such terms was not paradoxical, how can this apparent inconsistency in his thought be explained?
Recent research on the Enlightenment helps to clarify the relation between Burke and the Enlightenment. First, historians now tend to emphasize the plurality, rather than the unity, of the Enlightenment. Second, the ‘sentiments’ was gradually acknowledged as an important element in the mind of the Enlightenment and, therefore, the advocacy of ‘feelings’ can no longer be deemed as contradicting Enlightenment values. Last, and most important, has been the discovery of the Enlightenment in England, which embraced empiricism, natural rights and tolerance as its major characteristics. These are also what Burke advocated.
In term of these findings, it seems reasonable to argue that Burke, despite his vehement criticism of the Enlightenment, was still very much a man of that movement, albeit the conservative wing of it, the English Enlightenment.
http://wen.org.cn/uploads/article/file/burke.pdf
中文摘要
柏克（Edmund Burke, 1729-1797）是一個十八世紀英國的政治人物。他雖是十八世紀的人，卻與當時的主流思潮「啟蒙運動」一直存在緊張關係。他的著作常出現對「啟蒙精神」的質疑或嘲諷。過去對他的研究，有學者主張他是傾向十九世紀的浪漫運動與功利主義，也有學者認為他的思想屬於中古士林學派的自然法傳統。要之，不論何者，都認為柏克是「反啟蒙」的。對柏克來說，活在十八世紀似乎有一點時間倒錯。那麼，柏克思想是「反啟蒙」的嗎？這一篇論文的目的，是要從晚近有關啟蒙運動研究的新進展，重新檢討柏克思想與啟蒙運動──特別是英格蘭啟蒙思想──之間的關係。本文希望論證，柏克一些看似「反啟蒙」的措辭，實際上可以放在英格蘭啟蒙運動的思想脈絡中理解。
1970 年代以來，啟蒙運動研究有三項重要進展：其一、強調啟蒙經驗的多元性，不再視法國思想為啟蒙運動的全部；其二、發掘「情感」或「情思」在啟蒙思想中的重要性；其三，是重新發現以經驗、實用、包容為特色的「英格蘭啟蒙思想」。從這三個角度看，柏克思想並未脫離啟蒙運動的大框架。放在「英格蘭啟蒙運動」的脈絡中，柏克思想的「十八世紀」特徵就更清楚了。哲學認識論上，柏克站在洛克的經驗論立場，重視感官經驗與實用功利；政治思想上，他主張「社會狀態」即是「自然狀態」，人在社會中享受的好處即是其「天賦權利」。這種主張是「天賦人權」說的另一種版本。宗教理念上，柏克雖反對「理神論」與「無神論」，但力主宗教寬容。「宗教寬容」是光榮革命留下的遺產，也是啟蒙思想的重要資產。
整體而言，柏克的思想既不是十九世紀式的，也不是屬於中古的。他是一個不折不扣的「十八世紀」人物，但精神上屬於比較溫和、重視經驗的「英格蘭啟蒙運動」。
英文摘要
This paper purports to reexamine, in light of recent reinterpretations of the Enlightenment, the nature of Edmund Burke’s thought and its relation to the Enlightenment.
Burke was born and died in the Eighteenth Century. However, historians tend to regard him as a man not of his own times. He is considered to be a conservative thinker who opposed the Enlightenment, owing to his criticisms of the French Enlightenment and the French Revolution. This view, however, does not account for his frequent use of enlightenment terms, such as reason, liberty, toleration, etc., in writings and speeches. If Burke’s usage of such terms was not paradoxical, how can this apparent inconsistency in his thought be explained?
Recent research on the Enlightenment helps to clarify the relation between Burke and the Enlightenment. First, historians now tend to emphasize the plurality, rather than the unity, of the Enlightenment. Second, the ‘sentiments’ was gradually acknowledged as an important element in the mind of the Enlightenment and, therefore, the advocacy of ‘feelings’ can no longer be deemed as contradicting Enlightenment values. Last, and most important, has been the discovery of the Enlightenment in England, which embraced empiricism, natural rights and tolerance as its major characteristics. These are also what Burke advocated.
In term of these findings, it seems reasonable to argue that Burke, despite his vehement criticism of the Enlightenment, was still very much a man of that movement, albeit the conservative wing of it, the English Enlightenment.
http://wen.org.cn/uploads/article/file/burke.pdf
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