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公民社會與民族認同

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文件類型: 本館出版品

題名: 公民社會與民族認同

題名(英): Civic society and national identity

作者: 莊明哲

期刊: 孫學研究

ISSN: 1996-265-7

出版頻率: 半年刊

出版西元年月日: 2007/05/16

卷期: 第02期

頁次: P047-070

關鍵詞: 公民社會、民族認同、完序的民主社會、 M型認同社會、倒U型的認同社會

關鍵詞(英): civic society 、 national identity 、 well-ordered society 、 M type identity society 、 inversed U type identity society

全文內容: 　　反省羅爾斯對於完序的民主社會的建構，他的想法是在完序的民主社會中，最後的目標或「整全的教義」不會成為唯一的支配思想。但如果情況恰好相反，那麼羅爾斯表示，這樣的社會便不是完序的民主社會。把羅爾斯的論點當成一把尺度量目前的台灣，當「本土政權就是最高道德」被獨派大老所提出，甚至還獲得迴響時，可以推斷，所謂的「完序的民主社會」要指涉現在的台灣社會仍有一段路要走。
　　再者，依據黑格爾的公民社會所兼具的特殊性與普遍性相互證成的觀點來說，本文將延伸指出，認同分裂的社會無法走向具普遍性的國家。弭平裂痕先要談和解，和解社會的出現才能談共同的歷史與生活記憶，而後才能談新的集體認同的建立。如同許多學者所理解，在民族主義的發展在18世紀走出了兩條路：一是公民民族主義，二是種族民族主義。筆者將依照這樣的邏輯發展指出，民族認同也可以區分出兩種：一是開放式的民族認同；二是內向式的民族認同。前者在民主制的定期運作下，不同集體的成員降低了被相對剝奪的感覺，獲得相互肯認的機會，社會的共同記憶會趨向統整，較有機會形成認同座標下的倒U型的認同社會。後者在民主制的定期運作下，候選人在選票的渴求下會自利的選擇最可能當選的途徑，甚至高舉整全的教義，而不是可供論辯的政策。結果有可能是共同記憶趨向分裂，民族認同亦然，形成了認同座標下的M型認同社會。

全文內容: 　　According to Rawls' political theory on well-ordered society, a final goal or comprehensive doctrines should not become a unique dominant thought in a well-ordered society. If there are some final goals or comprehensive doctrines existing in a society, that society is not a well-ordered society at all. When we take Rawls' viewpoint as a rule to judge the present Taiwan, the result might be clear that Taiwan society at present can not be presumed to be a well-ordered society, The reason is that even such an argument as "the native sovereignty being the highest morality" which is advocated by a hard-liner of Taiwan independence, still gains firm responses in this island.
　　Moreover, based on Hegel's viewpoint of civic society, this paper tries to point out that in a cleaved society on national identity, there is no "generalized" country. The solution to this social cleft is through reconciliation in the beginning. Only when the reconciled society exists, can the people have common national memories and history. Then a new consensus on national identity can be established. History has testified that in this condition the society may go to two different roads: either inward national identity or outward national identity. The former means that under a democratic operation, a candidate, pressured by the ballots, may try to adopt the most likely way to be elected. He may even uphold comprehensive doctrines instead of debatable public policy. The consequence is that a society will be split, so do common memories. As a result, this society tends to fall into M type identity society of unification or independence. The latter means that under a democratic operation, the members of different groups can have less feelings of relative deprivation. Instead, they can have chances to obtain reciprocal recognition. Then their common memories can be unified, and an inversed U type identity society can be more likely to be formed.

出版者: 國立國父紀念館

出版地: 臺北市

備註: GPN:2009503228

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