网络社会的道德失范及其可能规约
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摘要
网络信息技术的发展给人类社会带来了前所未有的影响：它既解构着人类社会原有的结构模式，又使一种新的社会结构形式——网络社会——得以浮现。它在冲击着传统人类文明内核的同时，也使一种新的文明样式——网络文明——逐渐展露出来。而在作为文明重要内容的道德领域则孕育着一场新旧道德之间的激烈冲突。这场冲突起源于网络社会中大量涌现的道德失范现象。这些失范现象主要表现在三个方面：即缺失规范的行为，如在网络隐私权、网上知识产权和网络广告等领域内道德规范的相对缺失而出现的失范行为；规范冲突的行为，如在通信自由、话语权利和资源共享等方面，不同的国家和地区因各自在经济、技术条件和意识形态上的差异而导致相互之间网络规范的冲突，从而产生大量网络道德失范行为；极端失范行为——网络犯罪，如网络“黑客”(主要指“骇客”)行为、网络欺诈行为和网络偷窃行为等。所有这些道德失范现象都有着深刻的社会根源与认识根源，其中人们在价值标准、规范体系及意义系统上的缺失与抵牾则是网络社会道德失范的最主要根源。为了走出人类所面临的这一道德困境，人们起而构建各种网络伦理规约，以对网络社会中各种道德失范行为进行规范与约束。然而，任何规约从本质上说都是对人类自由的某种限制，因而它是需要理由的，也是需要论证的，网络伦理规约的建构尤其如此，因为网络的本质精神是“自由”与“共享”。怎样的伦理规约才不至于伤害到网络的此种精神是一个值得人们慎重思考的问题。借助于传统伦理学理论的研究成果与它所特有的伦理智慧，对网络社会的道德关系进行实事求是的分析，我们发现，对于网络及网络社会这一全新的事物，网络伦理规约实质上是一种特具或然性的存在，它并不是由任何外界权威所强加或仅由其意志决定的东西。从人类长远利益的角度来说，大多现存的和即将出现的网络伦理规约，较之人类社会其他任何伦理规约而言，都更只是某种可能的规约。网络伦理规约之所以具有这种或然性特征，其原因不仅在于传统伦理观念与原则并不能使网络社会各利益相关主体在诸如隐私权、知识产权、言论自由权及信息财产权等方面获得一致的“幸福”、“公平”与“正义”，而且还在于网络社会是一个正在浮现的社会，我们一时很难从社会与价值的角度对各种网络行为的“优”“劣”做出明确的判断，从而进一步彰显了网络伦理规约的这种或然性特征。但是任何“或然”的背后都隐藏着“必然”，对网络伦理规约的这种或然性特征认识得越深刻，我们就越接近构建合理、优良的网络伦理规约的必然性途径，那就是：确立一条网络伦理规约的终极标准——增进全社会和每个人的利益、构建一种网络伦理的商谈原则、进行利害关系人分析等，从而走出网络社会道德失范的伦理困境，并进而在此基础上形成关于网络伦理规约构建过程中的应然性原则：即自主原则、兼容原则和发展原则。最终，这些原则作为构建网络伦理规约的构成性原则，体现了道德主体在网络伦理构建过程中的价值取向和意义追求。
The development of network information technology has a great influence upon modern society. It not only deconstructs the former structure of human society, which makes a new model
of society structure--network society--appear, but also collides with the core of traditional
civilization and makes a new model of civilization--network civilization--exhibit slowly.
Meanwhile, a new conflict between the new and old morality is contained in the field of morality, which is the important content of civilization. This conflict comes from the large number of phenomena of moral anomie in the network society, which are mainly showed from three aspects: i.e. the behaviors lack of norms, such as these in the fields of network privacy right, network intellectual property right and network advertisements, etc.; the norms of behaviors conflicting with each other in the fields of communication freedom, discourse rights, and resource sharing, etc., these conflicts come from different economic, technological and ideological backgrounds between different countries and districts; behaviors of extreme anomie-network crimes, such as network "hackers"(mainly refers to the "crackers"), network cheatings and network thefts, etc.. All of these phenomena are deeply rooted both in society and in recognition. Among them, the most important are the lack and contradictions in people's value standards, norm systems and meaning systems. In order to go out of the moral dilemma, people come to construct many kinds of ethical norms of network to regulate and control moral anomies. However, as we know that, any norm is a kind of restriction on the human freedom, therefore, setting up a norm requires for reasons and proofs, especially to ethical norms of network, in that the essential spirits of network are "freedom" and "sharing". So it is needed considering carefully for people to decide what kinds of norms won't hurt these spirits. With the help of the traditional ethical principles and wisdom, we can easily find, by analyzing practically and realistically the status of moral relations in the network society, that to the fully new network and network society, the ethical norms of network are actually a kind of beings of probability, which are not imposed by any outside authorities or only determined by their wills. From the viewpoint of human beings' long-term benefits, many present and impending ethical norms of network, compared with other ethical norms of human being, are just some kinds of probable norms. The reasons that network ethical norms are some kinds of probable norms lie in that traditional ethical ideas and principles cannot make every stakeholder get the consistent "happiness", "fairness" and "justice" in such aspects as privacy right, intellectual property, speech freedom and information property, and so on. In addition, the network
society is now an appearing society, and we can hardly give a specific judgment to the "merits" or "demerits" of all kinds of network behaviors. These situations reveal further the probability of ethical norms of network. But any probability conceals the inexorability, so the more we recognize deeply the probability of ethical norms of network, the nearer we can approach the inexorable ways to construct reasonable and excellent ethical norms of network. These ways are: establishing an ultimate standard-improving the benefits of the whole society and every person; constructing a negotiation principle; analyzing the stakeholders, etc. Only by these ways, can we come out of the etliical dilemma of network society, and go further to form the "ought-to-be" principles, i.e. principle of autonomy, principle of compatibility, and principle of development, in the process of constructing the ethical norms of network society: And in the end, these principles embody our value orientations and meaning pursuits in the pro
cess of constructing ethical norms of network.
The development of network information technology has a great influence upon modern society. It not only deconstructs the former structure of human society, which makes a new model
of society structure--network society--appear, but also collides with the core of traditional
civilization and makes a new model of civilization--network civilization--exhibit slowly.
Meanwhile, a new conflict between the new and old morality is contained in the field of morality, which is the important content of civilization. This conflict comes from the large number of phenomena of moral anomie in the network society, which are mainly showed from three aspects: i.e. the behaviors lack of norms, such as these in the fields of network privacy right, network intellectual property right and network advertisements, etc.; the norms of behaviors conflicting with each other in the fields of communication freedom, discourse rights, and resource sharing, etc., these conflicts come from different economic, technological and ideological backgrounds between different countries and districts; behaviors of extreme anomie-network crimes, such as network "hackers"(mainly refers to the "crackers"), network cheatings and network thefts, etc.. All of these phenomena are deeply rooted both in society and in recognition. Among them, the most important are the lack and contradictions in people's value standards, norm systems and meaning systems. In order to go out of the moral dilemma, people come to construct many kinds of ethical norms of network to regulate and control moral anomies. However, as we know that, any norm is a kind of restriction on the human freedom, therefore, setting up a norm requires for reasons and proofs, especially to ethical norms of network, in that the essential spirits of network are "freedom" and "sharing". So it is needed considering carefully for people to decide what kinds of norms won't hurt these spirits. With the help of the traditional ethical principles and wisdom, we can easily find, by analyzing practically and realistically the status of moral relations in the network society, that to the fully new network and network society, the ethical norms of network are actually a kind of beings of probability, which are not imposed by any outside authorities or only determined by their wills. From the viewpoint of human beings' long-term benefits, many present and impending ethical norms of network, compared with other ethical norms of human being, are just some kinds of probable norms. The reasons that network ethical norms are some kinds of probable norms lie in that traditional ethical ideas and principles cannot make every stakeholder get the consistent "happiness", "fairness" and "justice" in such aspects as privacy right, intellectual property, speech freedom and information property, and so on. In addition, the network
society is now an appearing society, and we can hardly give a specific judgment to the "merits" or "demerits" of all kinds of network behaviors. These situations reveal further the probability of ethical norms of network. But any probability conceals the inexorability, so the more we recognize deeply the probability of ethical norms of network, the nearer we can approach the inexorable ways to construct reasonable and excellent ethical norms of network. These ways are: establishing an ultimate standard-improving the benefits of the whole society and every person; constructing a negotiation principle; analyzing the stakeholders, etc. Only by these ways, can we come out of the etliical dilemma of network society, and go further to form the "ought-to-be" principles, i.e. principle of autonomy, principle of compatibility, and principle of development, in the process of constructing the ethical norms of network society: And in the end, these principles embody our value orientations and meaning pursuits in the pro
cess of constructing ethical norms of network.
引文
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2．薛华．哈贝马斯的商谈伦理学[M]．沈阳：辽宁教育出版社，1988．
3．甘绍平．伦理智慧[M]．北京：中国发展出版社，2000．
4．浩峰．网络为家[M]．北京：北京时事出版社，2001．
5．胡泳、范海燕．网络为王[M]．海口：海南出版社，1997．
6．鲍宗豪编．网络与当代社会文化[M]．上海：上海三联书店，2001．
7．李玉华等编．网络世界与精神家园[M]．西安：西安交通大学出版社，2002．
8．李书琪等．网上人生[M]．广州：广东人民出版社，2000．
9．王学锋．谁来网络中国[M]．中国青年出版社，2001．
10．唐凯麟、张怀承．成人与成圣：儒家伦理道德精粹[M]．长沙：湖南大学出版社，1999．
11．陈瑛等．中国伦理思想史[M]．贵阳：贵州人民出版社，1985．
12．罗国杰等．西方伦理思想史[M]．北京：中国人民大学出版社，1985．
13．王海明．新伦理学[M]．北京：商务印书馆，2001．
14．巫汉祥．寻找另类空间——网络与生存[M]．厦门：厦门大学出版社，2000．
15．吕耀怀．信息伦理学[M]．长沙：中南大学出版社，2002．
16．段伟文．网络空间的伦理反思[M]．南昌：江苏人民出版社，2002．
17．陆群、敬革、玉梅．网络中国[M]．兵器工业出版社，1997．
18．王治河．扑朔迷离的游戏[M]．社会科学出版社，1993．
19．王岳川．后现代主义文化研究[M]．北京大学出版社．1992．
20．刘大椿等．在真与善之间—科技时代的伦理问题与道德抉择[M]．中国社会科 学出版社，2000．
21．陈幼松．数字化浪潮[M]．中国青年出版社，1999．
22．孙伟平．猫与耗子的新游戏—网络犯罪及其治理[M]．北京出版社，1999．
23．曾建超、俞志和．虚拟现实的技术及其应用[M]．清华大学出版社，1996．
24．陆俊．重建巴比塔—文化视野中的网络[M]．北京出版社，1999．
25．丁一凡．大潮流：经济全球化与中国面临的挑战[M]．中国发展出版社，1998．
26．万俊仁．寻求普世伦理[M]．商务印书馆，2001．
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