先验的社会性与家国认同----初级社会化的现象学考察

Transcendental Sociality and Identification of Home%2C Hometown and Homeland ： A Phenomenology of the Primary Socialization

先验的善意帮助个人在这个世界立足，也帮助他们重新认识这个世界，体味人世中平凡事件的意义。正是这种先验善意帮助我们在自我和不断后退的物自体之间建构了家、家乡和祖国。这种原初的家国认同本身不是一种深思熟虑的产物，而是对意义的直观。初级社会化过程就在有着这样一种精神氛围的初级群体中展开，其核心并不是让儿童接受世俗的知识观念与社会规范，而是建构人们的自我观念、家国观念乃至其他基础性的道德观念，并引导儿童借助先验的善意参与亲密关系共同体的再造。随着原初的主体间际的世界不断分化为一种差序结构乃至等级制的社会，或者不断分化为一种以社会分工为基础的多元化的松散体系，现实的家国认同问题日益突出。但王朝社会的家国认同经常只能在一个存在实质性善意的非常有限的圈子内进行，真正的国民只限于统治者自身及其家臣。现代教育有能力在国民之间建构某种公共的国家想象，人们凭此可以相互慰藉和取暖。但只有凭借形式理性或宪政秩序，人们才可能成为现实的民族国家的真正国民。涂尔干理论的不足，就在它不相信个人借助先验的社会性与世俗经验觉知世界的能力和社会本身的符号性质，总是片面强调道德实在、道德科学和道德教育。

Transcendental goodwill helps individuals root in and re-understand this world， and experience the meaning of the ordinary events in the world. It is the transcendental goodwill that helps us construct the home， hometown and homeland between the ego and the retreating thing-in-itself. This primary identification of home， hometown and homeland is not a product of deep consideration but an intuition of meaning. The primary socialization just unfolds in the primary group with this special spiritual atmosphere. The kernel of this process is not to make the children accept the worldly knowledge and social norms， but to construct people’s self-conception and conceptions of home， hometown and homeland， as well as some other fundamental moral conceptions， and to guide children to participate in the reconstruction of intimate communities with their transcendental goodwill. As the original inter-subjective world divided into a disparity structure even a hierarchical society， or a diversified loosely coupled system based upon division of labor， the realistic identification of home， hometown and homeland has become an acute problem. Those identifications in dynastic society can only exist in a very limited social circle sharing substantive goodwill， and the real nationals are just limited to the ruler and their vassals. Modern education can construct some kind of common state imagination so that people can huddle together for warmth and consolation， but only the formal rationality or constitutional order can makes people be real citizens of the nation-state in reality. The defects of Durkheim’s theory include that it doesn’t believe everybody has the ability to penetrate the world through transcendental sociality and daily experiences， and it refuses to acknowledge the society’s semiotic nature in itself; it just unilaterally emphasizes moral reality， moral science and moral education.