The academic tradition is more in line with and highlights the target vision and cultural reference based on cultivating and practicing the core values ​​of socialism and promoting the modernization of China's national governance system and governance capacity. In this way, to "we feel"
It covers the guiding ideology and value orientation of civic moral construction, determines the nature and direction of civic moral construction, gathers the motivation and effect of civic moral construction, and cultivates people's civic morality, civic moral belief and public action ability. It can be said that the relationship between state and citizenship examines the basic concepts and cognitive paradigms of civic morality, and the rational cognition, emotional experience and virtues of state identity regulate the construction function of civic morality, and lead and standardize as citizens with socialist core values. The citizenship and public life of the moral generation field constitute the basic theoretical horizon and academic focus of deepening the study of civic moral construction under the conditions of socialist market economy.
I. State and Citizenship: Conceptual Review and Cognitive Paradigm of Citizen's Morality In 2001, since the publication of the Outline of Citizen's Moral Construction (hereinafter referred to as the Outline), there have been many theoretical research results on the construction of civic morality in China's academic circles, but they can be clarified and cracked. It is rare to see basic theoretical ideas that face many major and urgent social ethical issues in contemporary China. While responding to and exploring the metaphysical issues of “building what†and “how to buildâ€, existing research results are less likely to touch or question the “what†of citizen morality, that is, the essence of civic morality and the metaphysical problem of the core, so it is difficult to aggregate And inspiring the moral construction of citizens is the driving force of "why build". It should be said that ignoring the moral silence of the "Little Yuet" incident and the moral conflict of the "square dance" incident, it is difficult to aggregate and stimulate the positive energy of civic moral construction, and it is not conducive to grasping and evaluating the reality of civic morality. , characteristics and future path, may even flow in a non-belief, no "fixed" relativism, nihilism, civic moral construction discourse. So how to get out of the predicament and inefficiency of civic moral construction, the metaphysical questioning of "civil ethics", the intrinsic rationale for finding and constructing civic morality and its construction should be the current valuable academic path.
According to the basic thinking orientation of philosophical "metaphysical", we refine the "essence" of civic morality into a three-layer proposition with relevance: the origin of civic morality and its universal nature; the basis for the formation, evolution and development of civic morality, Foundation and premise; basic concepts of citizen morality, normative norms, operational systems, and evaluation criteria.
In other words, the “metaphysical†questioning of civic morality means a fundamental and holistic study of civic morality. There are two main core issues in contemporary Chinese citizen moral research: one is the possible theoretical logic of contemporary Chinese citizen morality, that is, the construction of contemporary Chinese citizen moral discourse system; the second is the effective practice path of contemporary Chinese citizen moral construction, namely The choice of the path of moral construction of contemporary Chinese citizens. These two questions are questioned and reflected on the development of citizen morality, the development of evolution, and the practical value or legitimacy of building civic morality.
No matter which level of theoretical research is required, the concept of "citizen morality" should be taken as the logical starting point to obtain the generalization, reflection and meaning generation of the research object. In this sense, the concept of "citizen morality" is not only a movement of civic morality research, but also an analytical tool for civic morality research. Different interpretations of the concept of civic morality not only give different meanings to civic morality, but also become the weapon of civic moral construction in different fields, because the concept of civic morality is essentially a gathering of practical meaning. Without the mastery of "civil morality tools", we cannot organize and grasp ontology, practice theory, value theory and methodology, and even the social experience and the practical direction of civic morality research and construction.
What is worthy of recognition is that since the promulgation of the outline, the “local practice†of civic moral construction with the in full swing
In accordance with the adaptation, scholars have extensively explored and generalized the ethical nature, characteristics and content of civic from different angles and in different ways, and formed a series of "civil moral concepts" that exert certain guiding functions on local practice. By using Max Weber's "ideal type" analysis method, the definition of civic morality in Chinese academic circles can be typed into the following four types.
National ethics. For example, Zhang Boying believes that the "citizen morality" is the maximization of national ethics in the three ways of achieving national ethics in civic moral education. Citizen moral construction is essentially the citizen's moral and practical life. The maximization of ethics is not only the internalization process of moral norms, but also the process of self-shaping of civic virtues.
Citizenship says. For example, Li Bin advocates in the two identities of citizens and their moral requirements: "The basis of civic morality lies in the certainty of citizenship." 2 This certainty is based on different regulations in different social spaces and time. Personality, dignity and their rights and obligations based on legal status and social status with different status.
Citizen virtues said. For example, Wan Junren and others advocate that civic morality is mainly about how citizens become their own. Citizen ethics mainly focuses on citizens' self-cultivation. 3 Generalized narrow sense. Tong Shijun put forward the generalized narrow sense of civic morality in the internal relationship between civic moral construction and social modernity. The narrow sense of civic morality is the civic morality of political ethics. "Citizen morality belongs to the category of social public morality, and it is the moral norm and moral quality of citizens participating in public life, especially political life." The general civic morality is the social moral level. Citizen ethics, that is, "citizen's morality."
The inclusion of 'social morality' and also the multiplicity of 'professional ethics' and 'family virtues' modern citizenship determines the diversity of civic morality. The morality advocated by the Outline is a generalized citizen road Zhang Boying: Three Ways of Realizing National Ethics in Citizen Moral Education, Journal of Hebei Normal University (Educational Science Wan Junren: Citizen Virtue and Political Civilization, Guangming Daily, June 19, 2007 Day, 11th edition.
Morality is a civic morality that is discussed at the level of social morality.
The author believes that each of the above-mentioned civic moral concepts has its own rationale, effectiveness and contribution: some have defined the functional value of civic morality in the national ideology, and some described the extension of civic morality in the social structure, while others It traces the metaphysical significance of civic morality in individual moral cultivation. The only difference is the value ranking and value appeal of the relationship between the state and the citizen. For example, the “National Ethics Theory†emphasizes the national dominance and citizenship plasticity of civic morality, and thus has some instrumentalism and utilitarian tendencies. This tendency, either a direct narrative that is directly linked to the needs of the state, or a researcher's role responsibility based on intervening in society, or its own true value position and academic proposition. The "Citizenship Theory" emphasizes the identifiability of citizen morality and its subjective consciousness, and there is a unilateral subjective statement that states citizen morality by citizenship. The "Citizens' Virtue Theory" emphasizes the citizen's moral internalization of the national ethics, but it is difficult to truly solve the social problems of civic moral construction. The "generalized narrow sense" is a hierarchical consideration and diversification of various value rankings. The ranking of the value of the relationship between the state and the citizenship represents the complexity of the civic morality, the diversity and value orientation of the choice, and the diversity of the evaluation scale. It can be said that different civic moral concepts express different value rankings, advocate the priority of different value principles, and regulate different value sequences of real moral life. "The ranking of each rationality must inevitably highlight the importance of the main value relative to the secondary value. This is a series of processes that necessarily involve various comparisons, judgments, choices, etc." 1 In this sense, the order of value between the state and the citizen is the intrinsic value basis of the citizen's morality, and constitutes the behavioral process of the subject citizen's screening, clarification, judgment, choice, pursuit, and practice of the citizen's moral goal. From the perspective of moral philosophy, the civic moral concept discourse originated from different knowledge bases and value positions contains two academic dimensions of civic morality research: the ultimate meaning and the reality level. In the ultimate sense of civic morality, focus on how to make people "good citizens"
Metaphysical problem. The "Citizen's Virtue Theory" is the civic morality of this ultimate meaning. Although the "citizen morality" proposed in the outline contains the ultimate value appeal, it is more focused on the civic morality of the realistic level. It is the report of the 18th National Congress of the Communist Party of China on "fully implementing economic construction, political construction, cultural construction, social construction, The overall layout of the five-body structure of ecological civilization construction is the modernization of moral level. It is the expansion and concrete manifestation of the modernization of the national governance system and governance capacity in the field of morality. It is the inevitable evolution of the moral logic as the modernization of the national governance system. Just as "the relationship between the government and the market is the core issue of economic system reform", the relationship between the state and citizens implies the basic ethical relationship of civic morality. Citizen ethics is essentially an ethical relationship between citizens and the state, citizens and society, citizens and citizens, state-to-state interactions, interactions, and interactions. In other words, the relationship between state and citizenship in the civic moral system has the ontological and methodological significance. The cognition and practice of civic morality can only be evolved in the relationship between the state and the citizen. The relationship between the state and the citizen constitutes the logical origin of the study of civic morality. . Only in the complex relationship between the state and citizens, the ability of citizens 77. From Zhang Yan: On the value ranking and core values ​​of contemporary China, Wuhan Science and Technology judges what “I†and “we†should defend and tolerate What is, what is persisted, what is opposed to what is right and wrong. The relationship between the state and citizens has a decisive significance for the direction and destiny of civic moral construction, and runs through the rise and fall of civic morality.
Standing on the new historical starting point of the modernization of the national governance system, civic morality is a series of values ​​that are based on the "citizen" that presupposes the legitimacy of the state's political power, standardizing, coordinating and developing the "state-citizen" relationship. Psychology and social practice of social practice, inner beliefs and social practices of traditional habits are a kind of "inter-sex" morality about the value isomorphism and collaborative innovation of the relationship between the state and citizens. It is a kind of embedded citizenship and public life. Generative ethics. This concept reveals three key characteristics of civic morality: first, civic morality takes national identity as the basis of civic psychology; second, civic morality reflects the relationship between individuals and the state and its norms for dealing with this relationship The third criterion is that citizenship and public life constitute the genitive field of citizenship. From the perspective of normative or existential theory, the relationship between the state and the citizens logically constitutes the most basic and core ethical relationship of civic morality, determines the basic structure and development trend of civic moral construction; the society of state and citizen relations Change has become the historical support of human citizen moral evolution; citizen moral construction is essentially a remodeling based on the relationship between state and citizen new rights and obligations. Therefore, how to examine the concept of state and citizenship, determine the boundary between state and citizen, and realize the balance between state power and citizenship is not only the historical dimension of observing the generation and evolution of citizen morality, but also the basic connotation and generation of citizen morality. The realistic logic of the field is a deep ethical problem that citizens must face in moral construction.
(2) The civic moral paradigm based on the relationship between the state and the citizenship is a historical phenomenon. The relationship between “national and citizen†originated in the ancient Greek and Roman period and has been continuously extended, passed down and transformed. Thinkers of different eras explored civic moral issues in different forms based on the cognitive attitudes and value propositions of the "state-citizen" relationship. With the deepening of modernization, the construction of modern countries has increasingly demonstrated the spiritual value and governance function of civic morality, which determines the specific content and stage transition of scholars from different values ​​of different dimensions, based on “national citizenshipâ€. There are mainly the following paradigms for the relationship and the way to grasp the civic morality.
The problem is therefore called "citizen virtue." During the period of the ancient Greek and Roman city-states, the formation of the city-state civic virtues has profound historical and realistic rationality.
The ancient Greek and Roman city-state is a civil autonomous community. Aristotle gave the definition of "city-state" as follows: "We see that each city-state (city) is a certain kind of social group, and the establishment of all social groups is always aimed at accomplishing certain good works. Every act of all human beings, in their own opinion, always intends to seek a certain good fruit. 1 City-state is composed of citizens, citizens with free rights are the masters of city-states, and the interests of defending city-states are one of citizens. Collective sense of honor. In a city-state group, everyone with citizenship participates in public life and seeks public welfare. As Aristotle emphasizes: "You cannot think that every citizen belongs to himself, but think All citizens belong to the city. 2 The independent autonomy of the city-state depends on the absolute loyalty and unity of the citizens, and depends in particular on the civic spirit of citizens who voluntarily sacrifice their lives and give up their rights for the benefit of the city.
Therefore, the early civic morality of adhering to the city-state republican line emphasized the virtues, responsibilities and participation of citizens.
The value of the city-state supreme civic morality is to cultivate the civic virtues that are compatible with the city-state virtues according to the purpose and justice of the city-state. "Implementing civic education in accordance with the spirit of the polity (the Constitution)", "cultivating the words and deeds of citizens", and the effect of "the popularity of words and deeds in the whole country and receiving long-term stability." 3 Only when citizens' words and deeds are consistent with city-city virtues can people “produce a strong desire to become a perfect citizen.†4 The core value orientation of the city-state supreme civic morality is reflected in the city state. The supremacy of the domain and the subordination of the private domain of the citizen. The essence of the civic virtue is to "abandon oneself." 5 All the things that belong to the private domain of the citizen, such as clothing, consumption, and even recipes, are given the political significance of strengthening the defense power of the city. , detailed in ancient Roman law.
The personality pattern of the city-state supreme civic morality is prominently manifested in the quality of military personnel of male citizens, such as bravery, tenacity, loyalty and unity, in order to avoid internal tyranny and other state attacks. Spartan warriors are often seen as a model of civic virtue. The hard military camp life training has become the basic path for city-states to cultivate the virtues of active citizens who have the ability to participate in public affairs. It can be seen that the civic morality of the ancient city-state supremacy has the heroic era of simple life, self-discipline and self-discipline. In Hegel's state worship and state supremacist theory discourse, this classical "city-to-top" citizen virtue view has been expressed in idealistic sentiment.
Citizen ethics. In the history of Western thought, this "right-first" civic morality has gone through classical liberalism (Locke, Kant, etc.), neoclassical liberalism or conservative liberalism (Hayek, etc.) and neoliberalism (Rolls et al. The school of liberalism is a jungle of liberalism.
In essence, the “rights-first†civic morality is a moral concept and institutional arrangement that advocates “national moral neutralityâ€. The so-called "national moral neutrality" means that the state must maintain a neutral position between the concepts of good citizenship. Only this neutral position can enable various groups of citizens to maintain their social ethical order, thus truly constructing a free country. The moral concept and institutional arrangement of "national moral neutrality" is mainly based on the judgment and response to the following two major problems: First, the basic functions and political values ​​of the state are to protect the rights of civil liberties from infringement.
The state mandates that citizens live according to the good ideas recognized by the state, that is, "protecting individual freedom from infringement"
Aristotle: Political Science, translated by Wu Shoupeng, Beijing: The Commercial Press, 1965, p. 3.
Plato: Legal, Zhang Zhiren, He Qinhua, Shanghai: Shanghai People's Publishing House, 2001, p. 27.
Montesquieu: The Spirit of the Law, translated by Zhang Yan, Beijing: The Commercial Press, 1961, p. 34.
Second, "the state is a necessary evil: if it is not necessary, its power should not increase. 1 State intervention in the private sphere of citizens may lead to the "road of slavery."" National moral neutrality "It is a strict restriction on the state power.
The state must construct social institutions and procedural structures based on the rights and freedoms of citizens. “Right-Priority†Citizen's Moral Proposition: “Individual ownership has the right to require the state to act for certain acts or not for certain acts. This means not only that the state does not interfere with the autonomy of the individual, but also that the state must fulfill its own Obligations, and also refers to the fact that the state must organize itself as an entity that guarantees the realization of its obligations as much as possible." 2 The protection of civil rights is the sole purpose of state obligations. Only those countries that fulfill the obligations of guaranteeing citizens' rights can truly have state power.
The rights and freedoms of the individual citizens in the private sphere are the reasons, functions and purposes of the existence of the community. As a rational and self-sufficient individual, citizens have the ability to make value judgments and moral choices that suit their own wishes, and thus have supreme priority in epistemology, ontology and even morality.
Freedom, independence, and equality. However, due to extreme attention to individual rights and ignoring the value of the community, this subjective personality is prone to “collision of gods†or “incompatibility†in the field of value, which makes this “right-priority†citizen morality idealized. Romantic complex.
Rights and obligations are the core content, with citizen's national identity as cognitive psychology, emotional experience and virtue practice, in order to cultivate citizens' independent judgment ability, rational reflection ability and social participation ability as the ideal citizen ethics. As a historical rectification and concept transcendence of the "city-state supremacy" citizen morality and "right-priority" citizen morality, this "national identity" citizen morality not only expresses the core interests of the survival and development of modern countries, but also reflects The needs of the interests of every citizen living in a modern country are increasingly forming the mainstream discourse and theoretical situation of the moral development of the world today.
Overview of the above-mentioned civic morality, from emphasizing the interests of city-states to the priority of citizens' rights, to citizen's national identity, the order of evolution of civic morality basically reflects the historical direction and overall trend of the deepening development of the relationship between the state and citizens. . As the most basic and core ethical basic theory of civic morality, the relationship between "national and citizen" has its logic and historical inevitability. It not only meets or undertakes the mainstream academic tradition of civic morality in the relationship between “city-state and citizenship†in ancient Greece and Rome, but also fits and highlights a kind of modernization based on cultivating and practicing socialist core values ​​and promoting national governance system and governance capacity. The Chinese vision and cultural reference are the interpretation of the legitimacy of civic morality and its construction. In the context of contemporary globalization and space-time compression, different pops: the principle of liberalism, Wang Wei and others: Liberalism and the contemporary world, Beijing: Sanlian Bookstore, 2000, p. 143.
Leon Dicky: The Law of the Public Law and the State, Zheng Ge, Calm Translation, Shenyang: Liaohai Publishing House, Spring Breeze Literature and Art Publishing House, 1999, p. 235.
The "national-citizen" relationship in the region is at different stages of modernization, thus emphasizing the national sovereignty-civil rights of different dimensions. Therefore, how to coordinate and promote the national sovereignty-civil rights of different dimensions becomes the social politics that citizens must face in moral construction. problem. Based on this, from the historical background of the analysis of citizen morality, especially the moral construction of Chinese citizens, from the perspective of national identity, in the specific unity of history and logic, grasp the historical significance and deep essence of civic morality, to reflect more rationally and comprehensively. The ethical discourse pattern of Chinese citizens will constitute the focus of the following research.
Second, the national identity and civic moral construction rationality and legitimacy constitute the two basic dimensions of civic moral construction. The "national-civilian" relationship theory interprets the question of the rationality of civic morality, that is, the justification or explanation of the basis or source of civic morality. Then, how to construct and internalize this kind of civic morality as the cultivating ability of the civic subject is a deep-seated problem that needs to introduce the philosophical rationality of civic into the field of legitimacy. The legitimacy of civic morality is not only the social rationale for constructing civic morality, but also the reasonable scale for people to evaluate civic morality. It is also the psychological motivation for people to practice civic morality. In this sense, the issue of the legitimacy of civic morality is the deepening and internalization of the issue of rationality, that is, the citizen's inner recognition attitude towards civic morality. The theoretical value of civic morality is mainly based on the concept of national identity characterized by "we feel", "identity" and "values" to construct the civic consensus of civic moral construction, and thus lead and shape the subjective will of civic morality. The rational basis and internal driving force of its ability structure.
Intellectual understanding is also not conducive to grasping and evaluating the civic moral status, characteristics and future path of the reality. It may even flow to a kind of bourgeois morality that has no faith and no "determination" of relativism and nihilism. Specifically, the multi-ethical scene has triggered the identity crisis, ambiguity and power dissipation of civic morality and its construction. Of course, while causing confusion in civic moral construction, multi-ethical scenarios also provide new possibilities for constructing civic morality. As a kind of state-based and civic relationship value isomorphism and collaborative innovation, civic morality presupposes citizens' recognition of the country. This kind of identity is the premise basis and important factor for understanding the moral construction of citizens. Without a common national identity, the construction of civic morality will face profound challenges. Therefore, how to get out of this kind of moral chaos in the "diversified" mirror that is closed to the moral diversity and moral division that is separated from the other's vision, from fostering citizens and fostering the spiritual structure of virtue In the "National Identity", we are looking for the deconstructive power of multi-ethical loss, constructing the concept of national identity characterized by "we feel", "identity" and "values" to construct the civic consensus of civic moral construction, and build citizens in a multi-ethical scene. A culturally good strategy of morality. The existence of multiple moral scenes urgently requires national identity to lead the civic moral construction. National identity constitutes the strategic cornerstone, belief orientation and motivation choice of civic moral construction in a multi-ethical scene.
From the deep essence of civic morality, national identity is not only the rational cognition, moral emotion and virtue element of civic morality, but also the internal driving force and important development index of civic moral construction, or the academic analysis tool of civic moral research. From the perspective of citizens who have left national identity, it is impossible to have the generation and development of civic morality in a multi-ethical era. Citizens' different interpretations of national identity will give citizens different content and values. As a kind of “we feelâ€, “common sense†and “feeling sense†that directly affect the cohesiveness, cohesiveness and development of the country, national identity is the acceptance, attribution and appreciation of the state of the country to which it belongs. Its function is not only to effectively cultivate citizens. Consciousness, optimization of public opinion, and the establishment of a solid "Citizen Psychological Great Wall" for the construction of civic morality.
From the perspective of the subject of civic morality, national identity provides a basic relationship for the moral behavior and moral judgment of individual citizens. "Knowing who you are is a sense of direction in the moral space; the question that arises in the moral space is, what is good or bad, what is worth doing and what is not worth doing, what is meaningful to you. Important, and what is shallow and secondary.†1 As a reality, citizens are taken into account in the relationship between the human and the political community, the state. As a cognitive form and psychological expression based on the harmonious coordination between state and citizen relations, national identity reflects citizens' respect and follow-up of national sovereignty, social system, economic politics, historical and cultural traditions, moral values, etc. And faith. As far as its essence is concerned, national identity based on certain economic, political and cultural foundations is a kind of subjective belief of citizens, enriching and constructing the qualifications, qualities and abilities of citizens as moral subjects. In other words, as a deep-rooted spirit of the civic moral culture, the national identity has a high degree of stability and internal profoundness, and it contains a strong civic spirit of civic morality construction. National identity is the soul of civic morality. Without national identity, there is no moral character of citizens.
1 Charles Taylor: The Root of Self: The Formation of Modern Identity, Han Zhen, etc., Nanjing: Yilin Press, from the perspective of the main body of civic moral construction, national identity contributes to the transformation of civic moral construction from single subjectivity to intersubjectivity . The subject of inter-subjective civic morality construction based on "cooperation and exertion" is based on the single subjectivity of "How can I achieve my own freedom" or "How can I live a good life?" The problem is to transform into multi-subjective issues such as "how can we understand each other and achieve mutual recognition" or "how can we live reasonably together" to release the cooperative synergy of the pluralistic subjects of civic moral construction. The intersubjectivity of civic moral construction is the process of repositioning and re-adjusting their concepts, responsibilities or abilities through different relationships between different subjects. Under the perspective of the national governance system, the civic moral construction is an innovative collaborative project between the government and enterprises, social organizations and individual citizens. The state is the main body of responsibility in the core construction of civic morality. Although citizen morality relies on the power of social opinion, customs and inner beliefs, it does not affect or deny the position of the main role of the state in the core of civic moral construction. The promulgation of the outline is the core position. The responsibility of the subject is responsible. In the social structure of the differentiation of stakeholders and the growth of rights awareness, the state needs to expand from the promoters of economic development to the advocates of civic moral construction, and use various public powers, public places, and public methods from the macro and overall levels to coordinate and Balancing the relationship between the state and citizens, protecting the legitimate rights of each citizen equally, and ensuring the effective operation of the modern "state-civilian" relationship, so as to effectively improve the citizens' moral literacy and moral practice ability.
The national identity of citizens is fundamentally giving the outline a guarantee of legitimacy. Therefore, enhancing the citizen's sense of national identity will become a cultural path to build a multi-subjective cooperation in the construction of civic morality in the context of contemporary China.
(2) Reason, Emotion and Virtue: Citizen's Moral Construction Function of National Identity With regard to national identity, there are quite rich and mature explorations in China, including the connotation of national identity, national identity and globalization, 1 national identity and national structure system, 2 National identity and national identity, cultural identity, etc. These explorations are undoubtedly important, and we have accumulated a basic knowledge framework for in-depth discussion of related issues. However, the expression of national identity and its spiritual character, such as reason, emotion, virtue and so on, seem to have not attracted the attention and interest of the academic community. What is certain is that the lack of research on the expression of national identity and its spiritual character makes it difficult to identify and effectively demonstrate the value function of national identity in the construction of civic morality. Therefore, exploring the expressions of national identity and its spiritual character has become a realistic problem that we can't avoid and circumvent the problem of citizen moral construction under the perspective of national identity, and it is worthy of further study. Here, the purpose of exploring the form of national identity expression and its spiritual character is to find and construct the rational cognitive basis of civic morality, the dependence of emotional experience and its ability to practice. In the process of civic moral construction, as a citizen-state identity based on politics, law, culture and psychology, it covers the guiding ideology and value orientation of civic moral construction, and decides Jin Taijun and Yao Hu: national identity: under the vision of globalization Structural Analysis, Chinese Social Sciences, 2014, issue 6.
Han Zhen: On the analysis and thinking of national identity, national identity and cultural identity based on historical philosophy, the nature and direction of civic moral construction in the north, the motivation and effect of civic moral construction, the cultivation of people's civic morality and public Ability to act.
First, the state recognizes the rational cognitive function of civic moral construction. “In most cases, identity is a concept of construction. People decide their own identity in the context of varying degrees of pressure, incentives, and freedom of choice.†1 National identity based on political-legal orientation, mainly It is a rational cognition of the historical facts about the construction of modern countries and the relationship between “national and citizenâ€, that is, the national identity of citizens “is not a natural emotion, but a necessity to pass legislation, or more accurately, through The enthusiasm of good government and citizens for the participation of public life." 2 As a national identity of rational cognition, it expresses a kind of cognitive consciousness of the interest relationship between the state and the citizen and the difference or characteristic of the citizen's own country different from other countries. The basis of national identity is not only the interests of “state†or “individualâ€, but the common interests or public interests between the state and citizens, between the state and the state. Only in this way, national identity will form and play a universal cognitive function of civic moral construction. In this kind of rational cognition of the national identity system, citizens as the "national masters" regard the state as a political community based on citizenship, and undertake the functions of safeguarding sovereign independence and territorial integrity and safeguarding citizens' rights and social order. Think of an individual as a person with civil rights, critical spirit, and his "self-rational review." This rational cognition of national identity not only clarifies the nature and function of the state, but also regulates the rational expression and behavioral motive of civil rights and responsibilities; it not only implies the basic ethical relationship between the state and citizens, but also provides the civic moral construction. Methodological guidance and values ​​lead. The so-called "patriotic law-abiding, honesty and integrity, unity and friendliness, diligence and self-reliance, dedication and dedication" are the basic norms of citizen morality, which are objective reflections and positive advocacy of the rational cognition of citizens' national identity based on the basic ethical relationship between the state and citizens. The rational cognition of national identity reflects the citizens' confidence in the road to socialism with Chinese characteristics and strengthens the institutional foundation of civic moral construction. Neglecting or ignoring the rational cognitive function of national identity, civic moral construction will eventually lose the second of science, and the national identity will be the emotional experience function of civic moral construction. When the rational cognition of national identity is internalized into human inner feelings, the emotional experience constitutes the basic expression of national identity. As a national identity and belief perception, the emotional experience is mainly based on the cultural, psychologically oriented citizens' memory, recognition, enjoyment and pursuit of national history and culture, ethics and common life beliefs. If the national identity of rational cognition based on the political-legal orientation is generated, then the national identity based on the cultural-psychological orientation of the emotional experience is derived from the cultural power of the national history. "We can't force others to endorse us, no matter how much power we have for them, because forcing them to express their gratitude or praise will make these expressions worthless.
Samuel Huntington: Who We Are, The Challenge of American National Identity, translated by Cheng Kexiong, Beijing: Xinhua Press, 2005, p. 21.
Moricovich Vidori: Renaissance of Republicanism and Its Limitations, Ying Qi, Liu Training: Civil Republicanism, Beijing: Oriental Publishing House, 2006, p. 167.
Emotional experience, national identity is a kind of "spiritual activity" with a strong internal drive, and it is no longer just a fine replacement or moral reasoning of rights and obligations. National identity as an emotional experience, recognition of people's citizenship Knowledge, civic moral behavior and civic moral quality have a strong regulation, drive, catalysis and stimulating role. A person who is passionate and confident in the country's history and culture, ethics and common life beliefs is more inclined to discover social fairness. Justice and human kindness are more willing to pay attention to public affairs and participate in public activities. They are more willing to take the initiative to accept the influence of their own country in their thoughts, feelings, attitudes and behaviors, so that their attitudes and behaviors are close to and the same as the state.è¿™ç§æƒ…感体验的国家认åŒä½“ç³»ä¸ï¼Œå…¬æ°‘的情感体验构æˆäº†äººå†…在的心ç†å‘导，与ç†æ€§è®¤çŸ¥äº’为支撑，æˆå°±ç€å›½å®¶ä¸Žå…¬æ°‘的统ã€äººçš„心çµä¸Žèº«ä½“的统一。没有情感体验就难以生æˆæŽ¢ç´¢å’Œè¿½æ±‚国家认åŒç†æ€§è®¤çŸ¥çš„智慧和力é‡ã€‚æ¢è¨€ä¹‹ï¼Œå›½å®¶è®¤ 的情感体验â€å¯“于“ç†æ€§è®¤çŸ¥ï¼Œå›½å®¶è®¤åŒçš„ç†æ€§è®¤çŸ¥ä¾èµ–于人的大脑和身体的情感体验系统，深刻的ç†æ€§è®¤çŸ¥æ¿€å‘ç€æ·±åˆ‡çš„情感体验，深切的情感体验强化ç€æ·±åˆ»çš„ç†æ€§è®¤çŸ¥ï¼Œæƒ…感体验与ç†æ€§è®¤çŸ¥çš„高度èžæ´½æœ‰åŠ©äºŽå½¢æˆå…¬æ°‘é“德建构的一ç§æ–‡åŒ–范å¼ã€‚
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三ã€å…¬æ°‘é“德生æˆåœºåŸŸä¸Žç¤¾ä¼šä¸»ä¹‰æ ¸å¿ƒä»·å€¼è§‚如果说基于国家与公民关系的“国家认åŒâ€ç†è®ºè¯ 释的是公民é“德的基本伦ç†å…³ç³»ã€å…¬æ°‘é“德建设的åˆç†æ€§ä¸Žåˆæ³•æ€§é—®é¢˜ï¼Œé‚£ä¹ˆï¼Œä»¥ç¤¾ä¼šä¸»ä¹‰æ ¸å¿ƒä»·å€¼è§‚引领和规范作为公民é“德生æˆåœºåŸŸçš„公民身份和公共生活，探讨的则是关于具有åˆæ³•æ€§ã€åˆç†æ€§çš„公民é“德建设的现实路径问题。
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公民身份和公共生活赋予公民é“德的主体性和公共性，公民是在认åŒå…¬æ°‘身份和å‚与公共生活ä¸é€æ¸å‘现和æ„识自身的公民性和é“德性的。诚如弗洛姆所指出的，有的拓展人的力é‡çš„能力，他æ‰èƒ½å®Œæˆå¦‚下任务：æˆä¸ºè‡ªåœ¨è‡ªä¸ºçš„人，并通过充分实现人的潜在的诸能力ç†æ€§ã€çˆ±ã€ç”Ÿäº§æ€§åŠ³ä½œè€Œè¾¾åˆ°å¹¸ç¦ã€‚“①然而，作为公民é“å¾·å‘展主客体é‡è¦å˜é‡çš„公民身份ã€å…¬å…±ç”Ÿæ´»ä¸Žå…¬æ°‘é“德之间并ä¸æ˜¯ç®€å•çš„线性关系；公民身份ã€å…¬å…±ç”Ÿæ´»æœ¬èº«å¹¶ä¸å…·æœ‰åˆ†è¾¨å–„æ¶çš„天赋能力，也并ä¸å˜æœ‰äº§ç”Ÿä»¥å€¡å¯¼â€å¯Œå¼ºã€æ°‘主ã€æ–‡æ˜Žã€å’Œè°ï¼Œè‡ªç”±ã€å¹³ç‰ã€å…¬æ£ã€æ³•æ²»ï¼Œçˆ±å›½ã€æ•¬ä¸šã€è¯šä¿¡ã€å‹å–„â€œä¸ºæ ¸å¿ƒä»·å€¼è§‚çš„å¤©ç„¶æœºåˆ¶ï¼›ç›¸å，对整个社会而言，公民身份ã€å…¬å…±ç”Ÿæ´»å¹¶ä¸éƒ½æ˜¯å› 为é“å¾·çš„å¤šå…ƒè§‚å¿µå’Œå¤šæ ·è¡Œä¸ºæ–¹å¼è€Œå…·æœ‰å¾ˆå¤§çš„æ··å˜æ€§ã€‚æ¢å¥è¯è¯´ï¼Œä¸é“德的公民观念和公民行为ä¸ä»…éšè—于人性之ä¸ï¼Œä¹Ÿå¯èƒ½å¯„ç”ŸäºŽå…¬æ°‘èº«ä»½çš„åˆ¶åº¦å®‰æŽ’å’Œå…¬å…±ç”Ÿæ´»çš„åœºåŸŸä¹‹å†…ã€‚ä¸»å¼ å…¬æ°‘æƒåˆ©å’Œå…¬å…±ç¦åˆ©çš„å…¬æ°‘èº«ä»½å’Œå…¬å…±ç”Ÿæ´»ï¼Œè™½ç„¶å¡‘é€ äº†å½“ä»£ä¸–ç•Œå…¬å…±åŒ–çš„æ”¿æ²»ç¤¾ä¼šç§©åºï¼Œå´æ— 力é‡å»ºäººä»¬çš„心çµç§©åºï¼Œå› è€Œäº¦æ— æ³•ç¡®ä¿å…¶è‡ªèº«åŽ†å²çš„å‘展必定å‘善，从而å¯èƒ½å½¢æˆå…¬æ°‘身份和公共生活自身的é“德盲点，进而滋生了â€æ‰¶ä¸æ‰¶â€œã€â€æ•‘ä¸æ•‘“ã€â€å¸®ä¸å¸®â€œã€â€è·³ä¸è·³â€œçš„é“德困惑和â€è§â‘ 弗洛姆：人的境é‡ï¼Œæž—方主编：人的潜能和价值人本主义心ç†å¦è¯‘文集，北京：åŽå¤å‡ºç‰ˆç¤¾ï¼Œ1987年，第108页。
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