現代社会における人間を問題にする場合，現代の産業社会が歴史的に産業革命とのつながりをもち市民社会とのつながりの上に成立していることを無視できない．産業革命における技術合理主義の勝利と，市民社会における自由平等主義と経済合理主義の理念とは，現代社会を支配する根本思潮なのである．しかしその思潮は，今日ではその内容が大きく変質したかたちで人間を支配しており，それは更に大衆社会的状況を生みだす社会的基盤ともなっているのであって，そこでの人間は産業社会自体の要求する論理によって自己合理化をせまられる人間であり，全人格的な自己の所属する集団的基盤を失い，実質的に合理的な意思決定のチャンスを失い，また労働による創造の喜びを失った人間なのである．そうした人間を生みだす社会的基盤としての産業社会の歴史性と理念，それの分析を試みるのが小論の目的である．

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進化論的無神論の経済的合理性は否定できず、エレガントな自然科学的世界像に人格神の居場所はないかのようである。他方、慰霊を適応的行為と見なすことには強い抵抗が予想され、原理主義や神秘主義やオカルトの集客力を侮るわけにもいかない。自然科学がいかに発達しようとも人類の大半は今後も霊的な救済を信じ続けるだろう。現代市民は合理性と聖性の間で右往左往している。二重真理説や不可知論もこの不幸な分裂状態を反映する。ゆえにもしも自然科学の精神と宗教的伝統を相対化する市民社会的態度とを最大限に尊重しつつも、「救済なき宇宙」という認識を乗り越えようとするのであれば、どうなるか。本稿では「経験科学の尊重」と「宗派からの自由」と「霊的原理への期待」の三つの実際的欲求を満たす統一的世界像を提示する。その理論的意義は、ポストモダニズムに反対し「聖なるもの」の通文化的普遍性を探り、超自然的存在を持ち込まずに自然科学の説明体系の内部に「聖なるもの」の究極性を回復する点にある。また、学問全般の「自然科学化」傾向への抵抗をモラル・サイエンスの歴史の流れの中で捉え、その方法論上の有効性を明らかにし、本稿の挑戦をその一環として位置づける。ここでの神の存在証明の挑戦は「科学（者）＝自然科学（者）」という常識の問い直しであり、科学的価値と市民的価値の再統一である。

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Abstract: It is widely recognized that Edmund Burke, in his Reflections on the Revolution in France, claimed that the ancient constitution of England, chivalry, and the Christian religion had con-tributed much to the formation of the civilized states of Britain and Europe at large. This arti-cle shows that a distinct perspective of the history of civilization existed in the early writings of Burke, An Essay towards an Abridgment of the English History and Fragment: An Essay towards an History of the Laws of England, and also places the ideas of Burke in these works in the context of the early modern history of English historiography. The early writings of Burke clearly assert that throughout history, a civilization could be and had actually been shaped in England through numerous international exchanges between England and other countries. In doing so, his idea seems to have included a perception of empire, which was fur-ther advanced in his later political works. Burkeʼs ideas on conquest and international ex-changes are related to the views on English history developed by the seventeenth-century scholars Spelman and Brady in their works on feudal law; however, Burke was different from these scholars in considering conquest as a powerful driving force behind the formation of the English civilization. Although other historians of the early modern period had held simi-lar ideas about conquest, Burke distinguished himself from them by putting forward a gener-alized model of the civilizing process closely linked to various types of international ex-changes. JEL classification numbers: B 31, N 01.

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In The Spirit of the Laws Montesquieu discusses two important regimes from the perspective of the historical formation of the realm of the “civil”: on the one hand England, and on the other, the French monarchy. In the case of the former, with regard to the formation of the “civil, ” he recognizes the emergence of republican government through the development of commercial society from the end of the 15th to the latter half of the 17th century. In the case of the French monarchy, the “civil” developed in context of the formation of feudal society itself, principally from the decline of the Roman Empire to the end of the 10th century; it was this period that gave birth to the class of nobility that sustained the juridical system and constituted the intermediate power in this regime. Here, present a clear, explicit statement of the objectives and argument of the paper.
In this context, a comparison between Montesquieu and James Harrington appears to have crucial meaning for the reconsideration of republicanism, which is usually thought to be inherited from Greco-Roman tradition. Harrington, in The Commonwealth of Oceana, wants to revive ancient republics in the modern world and presents a theoretical model for contemporary 17th-century England. In contrast to Harrington, Montesquieu, in a more strictly historical approach, traces the foundations of both the contemporary English and French regimes back to feudal society and there finds the origin of institutions such as the representation system and independent judicial power, which form the basis of moderate government in both countries. In this context, Montesquieu situates the German tribes especially as described by Caesar and Tacitus at the starting point of feudalism.
Montesquieu attempts to demonstrate that modern Europe was formed after the decline of Roman Empire through a process of historical contamination from both Roman and German inheritances, and it is through this perspective that we can reconsider the above-mentioned republicanism, whose genealogy until now has been limited to the Greco-Roman tradition.

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