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Chinese and Chinese identity - of constitutional patriotism

Keywords:: ethnic / national / Chinese / national identity / Constitutional Patriotism

Summary: The group (ethnic group is a spontaneous community of history and culture, usually in a common history, language and culture to define the nation (nation is an artificial construct of the political and legal community, and citizens of sovereign states is usually defined as , ethnic group constitutes a cultural unit, and one or more of the ethnic nation is a political union. the Chinese nation built on the legacy of Qing ethnic relations and on cultural diversity, from the beginning to show on the cultural and ethnic diversity, its one of the nation-state in China's construction and free and equal citizenship in the implementation of progressive realization, which together constitute an integrated political and legal community. In this sense, the so-called nation-state, real state or national a constitution and organized by the citizens of the Commonwealth. China agree that the Chinese nation's self-identity, and therefore bound by the Constitution as the core performance of the legal recognition of a constitutional patriotism.



About national identity, nationalism is the most natural emotion, the idea is the most natural path, because the modern nation state model is basically built up the nation, nationalism and modern nation-state constitutes a very important country narrative mode, which with the citizens, and the Republic of republicanism with the narrative mode, create two sides of the modern state. However, the prevalence of multi-cultural and ethnic nation-state the ideal model of "one nation, one country" never really achieved before, but still most of the modern state based on one of the main ethnic groups to create, and always in the pursuit of a political unit and one national unit. [1] Because of this, how to deal with the various ethnic groups within a country the relationship between how handle the relationship between ethnic and national, how citizenship and ethnic identity, unity and diversity to maintain a balance between, to become a modern nation-state governance in general problems. Thus, the so-called "political unit and national unit unity, "it will have an additional layer of meaning, that is" political unit "remodeling" national unit ", in a multicultural and ethnic politics over the construction of a unified nation. So the ideal model of nation-state will have another kind of expression: "One country, one nation", the present pattern of nation-state changes in the world, can be described as ideal model between the two wrestling results.

The prevalence of multi-cultural and ethnic groups, and the resulting complex internal structure of the nation-state, is bound to challenge the issue of national identity, especially when we understand from the perspective of nationalism, national identity, the first encountered is the national identity and between the ethnic identity of step, how to respect the ethnic identity, especially minority ethnic identity under the premise of maintaining national identity, identity, national identity has become one of the core issues is the current plight of the nation-state governance in general . this issue, the traditional nationalism offered by either the suppression of cultural and ethnic groups and even the extermination, or a minority ethnic separation and independence requirements, the result is nothing more than the war today, played around with the bloody conflict. In recent years gradually developed civic nationalism, liberal nationalism and constitutional patriotism, are the plight of these new theoretical response, the common is that the freedom - the introduction of republican nationalism, re-interpretation of the concept of nation and nationalism, in history - the sense of ethnic culture and politics - the legal sense of distinction between nations and make effective, making the ethnic identity and citizenship, cultural identity and political identity, diversity and integration in the existing national framework of performance to maintain balance. [2]
Specific to China and its identity, we also encountered the problem, and more complicated. Nationalities, nationalism and the nation-state in China, not spontaneous, but the late Qing Dynasty in China following the collapse of world order, not otherwise, to In the Qing legacy on multiculturalism and ethnic groups to effectively build a unified nation-state, the Chinese calendar hundred years of exploration, blood everywhere, dead, such as hemp, has not been able to get out Tong has been the so-called "historical Three Gorges." In this setting from one (the world order in the dynasty to another setting (the world order in the nation-state transformation process, the Chinese have not yet completed a unified nation-state integration of the final, but also succeed on the Chinese agree with that, "the skin , the hair stand. "But then again, the Chinese Identity in the nation for the reunification of China but also has the ultimate integration of the major contribution, which is why Habermas strong advocate of the root causes of the European constitutional patriotism, With the new identity, shaping the new country.

China's present diverse and complex cultural and ethnic relations such that if we understand the perspective of nationalism in China agree, we must take into account all the ethnic groups, even if the Chinese Han population accounts for 92% of the total population, but it is only Fifty-six of China one of two groups, the more the country needs a national unity based on fifty-six ethnic groups over national identity, how possible? It would be fifty-six ethnic groups with unifying concept of the Chinese nation. But the question is that the concept of Chinese nation made from the late Qing Dynasty to the present, has been a hundred years of history, but built on the basis of Chinese identity did not achieve the desired objectives, the separatist movement in the frontier, and Chinese identity in that Zhonghuaminzu experience in the moment difficulties, which in turn is why? how should we do?
This article was prepared from four aspects of this issue. First, the Chinese nation into the modern transformation of China (from dynasty to the nation-state and transition state theory (from the Concept to the national view of the world the historical background of this large study to explore the Chinese nation to establish the basis for the concept that "Hua Yi debate" and "tributary system" left over after the collapse of the multicultural and ethnic relations, and made out of such a basic issue of one Chinese nation, followed by a simple trace the modern Western nation the birth process, explore the relationship between national and ethnic, and national, the relationship between the national and the State, as we further explain the concept of laying a foundation for the Chinese nation, in front of the two, based on the interpretation of this article focuses on the legal community as a How can the Chinese nation, but also what it means, and finally as the basis of the Chinese legal community, political and legal meaning of the Chinese identity, which can be described as "constitutional patriotism" of the constitutional doctrine of national identity.

First, from the "Hua Yi debate" to the Chinese nation
"Hua Yi debate" or "Alien and Focus of the anti-" is a traditional Chinese ethnic consciousness is the modern world order in the past, Chinese Culture and Ethnic Relations in relation to political ideology, some commentators thus believe that the "Hua Yi debate" is Nationalism in Modern China a source of, or a traditional Chinese nationalism. [3] But a closer inspection will find, "Hua Yi Bian" the historical background, the elucidation of the argumentation, the goal, income to the operation of the social and political structure, and modern Western Europe originated in North America and as an international standard of colonial expansion and nationalism are not the same. "Nationalism should not only involve those with the 'nation state' associated with the concept of emotion, but we often with groups belonging to it and many other emotions related to confuse. ... ... should not be confused with nationalism, tribalism, racism, or because of common culture, religion and language have a sense of belonging: it should include those the establishment of basic importance to the nation-state feelings and attitudes. "[4] Thus, not only from the meaning or the appearance point of view" Hua Yi Debate "and nationalism, but to see the two concepts behind the whole discourse and Order.

Why? Look at "Hua Yi debate," the "debate" is what the "Alien and Focus of the defense" by the "defense" of what is. A basic consensus is that "Hua Yi debate," the one " "is not blood, but cultural," Alien and Focus of the defense "of the" anti "is" to Hua Yi disorder "or" summer changes in the barbarians, "the core is still a cultural rather than origin. cover the so-called" China " or "summer", which itself is a lot of different ethnic groups (or even can be said that different "barbarians" the product of merging them from "barbarians" to "China", an exercise because they were civilized, that is created and accept the so-called future generations of our Chinese civilization. We ancestor of Chinese civilization, the first is "barbarian" ah. <<Mencius>> have said: "Shunsheng style and Clean Feng, moved in the negative summer, died In Ming, East barbarian people. King Wen Qi Zhou was born and died in Bi Ying, Xi Yi of the people. in the distance is also more than a thousand years, the phase after the world more than thousands of years old, almost line serve up a bunch of Chinese ."(<< Mencius * Lou Next>> today's Han Chinese, regardless of race or culture, is not a pure ethnic group, is actually the product of mutual integration of many ethnic groups, is to accept the Chinese civilization, Dong Yi, Xi Rong, Nanman, fusion of Beidi [5]. In this sense, the Han and the Chinese civilization and culture and minorities is not the same level, but in today's Western-led political ideology, this is not about to become politically correct. All in all, In the traditional "Hua Yi debate", the "China" and "barbarians" is not a completely separate between, but the flow, and the flow may be bidirectional, so-called "barbarians into China is China, the Chinese into barbarians are barbarians. "[6]
Rather paradoxically, "Hua Yi debate" or "Alien and Focus of prevention" can be described in conceptual framework is "World View" and "universal" rather than areas like the concept of nationalism, quite cosmopolitan taste. [7] "<<Spring>> in the country inside out Zhu Xia, Zhu Xia within the outer barbarians. King For a peaceful world, Camps and outside of the speech that the words? words from the past who is also the beginning." (< <Chunqiu into the public eight years>> on the one hand within the world of "differential pattern", starting with the culture, and then from the region, and the segmentation, "China's five-party of the Min Jie Yi Rong sexual also, not over ... ... China, Yi, Man, Rong, Di Jieyou homes, and taste, should wear, use, maintenance and control "(<<Book of Rites of King>>, on the other hand within the world of Grand Unification , segmentation is not isolated, but also separates the groups are united in the back of the central dynasty and the Chinese civilization as the center of the world order, the Shii to "repair the teaching is not easy its customs, its not easy Qiqi Zheng Yi "(<<Book of Rites of King>>. The two concepts seem contradictory tributary system later this institutional framework can be cured, to form China's unique culture - ethnic relations, national infrastructure and the world order. also That is, "Yi" not because it is "barbarian" and was excluded from the "world" or "universal", but is on the one hand tributary system in the system to establish the "China" and "Yi" between the segments and contact, attention is not isolated, on the other hand, in culture "since the Wende repair, as they come, the security of" (<<Analects Jishi>>, to cultural assimilation. So Mr. Jin Yaoji said: "China a country, but it is different from the modern nation-state (nation-state), it is a cultural rather than racial differences for the independent development of Huayi's political and cultural body, or call it 'civilization, countries with' (civilizational state It has a unique order of civilization. "[8]
Late Qing Dynasty and the Western nations to be in contact collision, the system will be inadequate for this topic, and replaced by the establishment of nationalist discourse, the most direct expression is the "Chinese nation" concept of creation, and in order to unifying "Hua Yi debate" in the Chinese and the barbarians. [9] The problem here: the first, the Chinese nation is the Chinese people in a community composed of individual units, or to a community group formed as a unit? Second, if it is the latter, fifty-six ethnic Chinese to unifying the Foundation? is usually defined in national history, language, culture or even blood it? Finally, both the Chinese nation is composed of individual units, or to groups as units , and will involve a problem, individuals, groups, and what is the relationship between the Chinese people?
Early Chinese commentators, whether or Sun Liang, the concept of the Chinese nation are no uniform understanding, they will be complicated, ever-changing reality and the acquisition phase of fuzzy blend of Western ideas, different periods have conflicting claims . Mr. Liang Qichao the one hand, in the "" Historical observation on the Chinese National>> an article that: "the Chinese nation from the beginning of the non-family, multi-ethnic mixture of real," but also in the "<Citizenship>> the early stage sent the "Rousseau and Bluntschli combine the autonomy of national departure from the casting of Chinese nationalism", soon turned to nationalism and from the national cultural nationalism, "emphasized that the Chinese civilization and factors inherent in the 'National Nature'." [10] These three stand the tension and even conflict between Mr Leung and there is no clear understanding. and Liang compared to Sun Yat-sen in this matter counterparts. before the Revolution, Sun Yat-sen that " drive out the Manchus and restore the Chinese "ethnic nationalist slogans such until the establishment of the Republic of China, Sun Yat-sen in the January 1, 1912 <<Provisional President of the declaration>> said:" the Han, Manchu, Mongolian, Hui, Tibetan all for one country, namely, the Han, Manchu, Mongolian, Hui, Tibetan and Ethnic Groups as a person --- is called national unification. "However, March 6, 1921, Sun In" <Three People's Principles of specific methods>> It added: "Since, after recovery, there is a hereditary bureaucracy, stubborn old party, the Socialist Party were the restoration, make do with, called the 'republic of five nationalities', turned out simply wrong in this place. the party yet to the nationalism, to do Kung Fu, to ensure Manchu, Mongolian, Hui, Tibetan Assimilation in my Han nationalism into a big country. ... ... Today we are talking about nationalism, not generally speaking the five races, should be said that the end of Han nationalism. imitation of the United States the end of the scale of national, will be replaced by the Han Chinese people to form a complete end of the nation-state. "[11] In fact, National Sun Yat-sen's thought than this complex. [12] from the early discussion, we seem difficult to determine whether the Chinese nation is composed of individual units or in groups as the unit formed. After the founding of the national ethnic identification and the corresponding theory, seemed to favor the Chinese nation is composed of ethnic groups as a unit, we will further explore in the following this problem, first time being down here. [13] let us look at the second problem. nationalism is traditionally defined ethnic origin, language, culture and history, unifying these criteria is sufficient to constitute fifty-six ethnic Chinese base? [14] We do not need the help of biology, just from the historical facts in mind, you can roughly conclude that the Chinese race is hardly a basis for unity, Mr. Fei Xiaotong's research shows that China is a multi-ethnic groups center of origin, and then slowly integrate into the Chinese nation now, we can not trace the lineage traceable to a single origin, [15] that language? a simple fact is that, apart from Chinese, and Mongolian, Tibetan, Uighur, etc., whether written or oral, Chinese and these are very different languages, look at culture, on the one hand, the range in China, beginning today, in addition to the Confucian civilization, there are many minority ethnic cultures, still exist and still alive today, though few, but enough to impact one of the Chinese culture. On the other hand, Confucian civilization itself is the crisis-ridden today, out of the political system in the establishment of the connection , she already is no longer as in the past has so much cohesion, and the impact of western culture, is still a defensive state. especially in today's emphasis on cultural pluralism, and cultural minorities should be given special protection, culture did not achieve unity not only in the past and will not be achieved, and finally look at the history, until the Chinese concept of creation, the Chinese ethnic relations has always been around "Hua Yi Debate", "Alien and Focus of the defense" to start, and ethnic groups The segmentation and inequality is a fact, the history of complex relations between ethnic groups, hatred and war, and unity and integration, two or three years how the multitude of diverse ethnic relations interpreted as a "national entity itself" mean?
Cultural anthropologists see the fact that the natural, so when Mr. Fei Xiaotong, "Integrated Multi" to express the Chinese people, he is neither of the resort and language origin, nor is culture and history, but "awareness." Mr. Fee said:
China is the Chinese people, including 56 ethnic national entity, not the 56 ethnic groups together, collectively, as they put together the 56 ethnic groups have been combined into interdependent, unified and indivisible whole, and in this nation entities in all the ingredients have been vested with a high sense of national identity on a level, a total of joys and sorrows of life and death, honor and disgrace, and moral feelings of common fate. The point I extended to the multi-level sense of national identity on. Pluralistic Integration , 56 ethnic groups at the grassroots level, the Chinese nation is the top [16].

Mr. Fee also said: "The Chinese nation as a conscious entity, past a hundred years against China and the Western powers appear, but as a national entity itself is thousands of years formed the historical process." [17 ] us regardless of whether the assertion of ethnic and national mix, I would say that the thesis of Mr. Fee is a real probability description of it? or a construction of probability it should be? or just a the ideal of intellectual vision, mixed with really Ought to do the different dimensions? to the present reality of view, a "common joys and sorrows of life and death, honor and disgrace, and moral feelings of common fate" and "a level sense of national identity "of the Chinese nation is not a matter of course, some border communities are fighting for the right to speak their own history, by denying the" national entity itself "in order to pursue a new external to the Chinese nation," conscious of the nation " entities, ethnic separatist movement in the frontier in that both the Chinese nation as an entity itself or as a conscious entity of the Chinese nation, the moment have all been suffering from a great challenge.

From the perspective of consciousness to explain the nature of the nation, the Western one of the key nationalist vein, ����˹������ (Ernest Renan said: "The nation is a spiritual principle is the result of complex historical work, a spiritual home rather than determined by the local community. ... ... two things, in fact, is one thing, constitute this soul or spiritual principle. ... ... One is jointly owned by a rich heritage of memories, the other is true agreement and common desire to live, and will continue to create a common heritage. "[18] but failed to resolve the most fundamental sense that the problem is that this common sense come from? this" on a level sense of national identity ", based on what is it? tell us, Mr. Fee," is the past century in China and the Western powers against emerging ", that is, that common sense is built upon the common enemy, the Chinese population as a whole is the fact of aggression, the Chinese ethnic groups have shaped the common sense and common feelings. This observation and the conclusion is that some historical basis, but today the rise of separatism, indicating that common sense and common emotional faces the danger of collapse , we naturally can not re-establish a common enemy, to consolidate this common sense, we need to explore new emotions and the Reconstruction of the common sense of the Chinese nation means and what to play one of the basis for shaping the Chinese? It is efforts in the direction of this article.

The last question relates to the individual, the relationship between population and the Chinese nation, according to the above ideas, seems to belong to the individual ethnic groups, and then through part of the Chinese population. But in real life, that we are under no intervention group Our lives, our communities do not belong to us any substantial commitment to the obligations of the link between us and the group is merely a cultural ties, for many individual, cultural ties is not even just after birth the label affixed, a legal status. "mechanically fixed everyone's 'ethnic origin' (nationality, the so-called 'national', in Nation (nation history evolution, it seems conducive to ethnic groups (ethnic group between the natural evolution, whether it is the evolution of divergent type (divergent evolution, evolved into more than one ethnic group by the population, or radiation-formed (convergent evolution evolution, evolved into a multi-ethnic populations. also prevents the individual due to circumstances change the possibility of changing the ethnic origin. In other words, the mechanical ethnic identification, contrary to the national government has repeatedly affirmed the principle of natural integration. "[19] that individuals, groups, and in the end what is the relationship between the Chinese people? In continuing explore this question, we first trace the history of the individual about the West, the relationship between ethnicity and nationality, because the national concept is introduced to China from the West, such a radical reform of, and help us to answer this question, will also help in our understanding of the connotation of the concept of the Chinese nation.

Second, ethnic and national
First, we use a concept to clarify the issue, which is always discussed in front of me. I used to refer to ethnic Han Chinese, Manchu, Tibetan and other historical and cultural community of fifty-six, but with (the Chinese allegations that Fifty-six a group composed of political and legal community. Of course, as history and culture of ethnic communities is not without political, they are the birth of the modern nation-state, the constant politicization, or the pursuit of an independent nation-state, or in a given country to seek a high degree of autonomy, or in the form of collective participation in national political life, in order to safeguard their own cultural and economic interests. [20] differences in the eighties progressive politics or acknowledge the rise of political theory, one of its core proposition is to the population as Unit Justification political participation. If the recognition of Charles Taylor, political theory, it is the collective political Quebec provide theoretical support. [21] Meanwhile, as political and legal community do not deny the Chinese nation has its own history and culture connotation, but here is no longer the history and culture of a certain ethnic group's history and culture, but both have the diversity and integrity of the various ethnic groups have a history and culture, despite the history and culture of a particular ethnic group will dominate, but between the ethnic history and culture of the minority culture of equality and special protection has been Justification. The reason I insist on making such a distinction, from the nation and the nation-state formation in Western history, a distinction insisted that ethnicity (ethnic group and nation of the distinction, in my group on the translation of ethnicity (ethnic group, to the nation on the translation of nation. to the nation is a nation on the translation of last resort, because the term in modern Chinese nation has become a commonly used word. The term has multiple meanings Nation, or at least can be translated for the state, nation, people, here translated for the nation is to take the last two mean "people" people correspond, "family" corresponds to the nation, although this still does not cover the country layer of meaning, but at least the nation and the National captured two important implications for this. Today the United Nations Member States, is one specific nation, nation state implied in the meaning of this layer is critical to our understanding of the Chinese nation, but unfortunately not in the "national" in the translation of the word meaning out of this layer. We on the ethnic Chinese world, use of the term, not only did not notice the term nation state contains the meaning of this layer, but did not notice the nation- both nationalism and national word two meanings, but simply the same as ethnic peoples, thus creating confusion and misunderstanding of deep. [22] The following discussion will explore the differences between peoples and ethnic groups to clarify the meaning of the concept national.

Nation and ethnicity (ethnic group are differentiated from two perspectives, one is the historical dimension, that is, the formation of modern nation in the history of nation and ethnicity (ethnic group ties and differences, and the other is the standard dimension, ie Today's National and State Theory, how should we understand the relationship between the two. This is just a different understanding of the two angles between them can not completely separate, normative perspective is based upon the historical dimension, while interpretation of history is precisely the perspective from the product specification.

Nations and Nationalism studies scholars tend to feel that the word nation is a modern vocabulary, this does not mean there is no modern word before, but that the word is just to get it in the early modern meaning today this layer. [23] the English word nation comes from the Latin natio, is the "goddess of birth and origin", and "gens" and "populus" as means "not yet organized in political groups and tribes," and, in fact, "The Romans often used him to alleged 'barbaric', 'uncivilized' or 'pagan' groups, "alleged an area from outsiders, as opposed to the Roman citizens, a group of low people. [24] to the Middle Ages, this word has been used to refer to the University among students from different parts of the body, such as the University of Paris at the time was divided into four nations, representatives from four different regions of Europe, groups of students. Since the special structure of the University and student life specificity, this word also means a "concept and objectives of the Community." And because the University sent representatives to the Church Committee (Church Councils decision important religious issues, the late thirteenth century the word began to mean different Christian groups factions, and gradually acquire the secular world culture, the meaning of political authority, that the elite groups in society. "geographical mobility in an era of rapid increase, the concept was originally used as a knight, university, monastery, church committees, business internal distinction between the regional approach. "[25] In other words, no matter what the connotation of nation, it represents a kind of distinction. nation early in the modern word acquired a new layer of meaning, in the sixteenth century England, "Start with the Christian Church 'elites' sense of the nation to refer to a country's people, and the people (people synonymous with the term, marked changes in the semantics we understand today, the national (nation in the world the first time in the word . "[26] Habermas pointed out," nation the concept of the concept and the people in the political use of the same extension. "[27] before the era of nationalism, national (nation, people the term mainly refers to a region people, in particular, refers to the bottom of the "inferior people" (rabble or "common people" (plebs, and become the bearers of sovereignty, political unity and loyalty based on the preferred target. In the beginning the word was born, it has a the significance of species of universalism, but with the rise of nationalist ideology, culture, ethnic composition gradually introduced to the word, "a sovereign people / nation" into a "a unique sovereign people / nation" (emphasis added by the author, "This latest emergence of the concept reflects the two distinct forms of the phenomenon is not only a national identity and consciousness are two distinct forms, is also a national collective - nations - the two distinct forms." [28] also That is, the rise of nationalism, so that the original universal significance of the "people" is gradually being given the special nature of cultural and ethnic groups, which became the group has a special meaning, although they or the people, but no longer general sense of the people but people with cultural specificity. and the separation is accompanied by the use of people and the nation began to differentiate, people still refer to people, but the nation began to refer to people with cultural specificity, that nation. It can be seen from this separation process, national (nation from the outset, the word implies "the people" the meaning of this layer, it is the universality and particularity of the ethnic people of the compound, and today we focus only on "family" this layer of meaning, and the "people" intentionally or unintentionally, this layer of meaning lost. The purpose of this paper is to restore the national concept of "people" meaning.

The above is a very brief history of abstract concepts and study, let us look at how the modern Western nation is specific birth? National and ethnic groups is what kind of relationship? Anthony Smith examines the formation of modern Western nation cause and path, Smith said, took place in early modern Western revolution in three interrelated, one of the social division of labor, the emergence of the economic transition from feudalism to capitalism, economic exchanges within the territory of a certain access to a unified market and a high degree of integration is followed by centralized political and military authorities need to maintain and expand the unified market, the expansion of the economy to provide political security, economic and political integration occurred in the field cultural and educational revolution needs to provide a standardized media, particularly the standardization of the language, and since the development of printing technology and culture began to spread among the general public and spawned a mass of common sense and collective imagination. This revolution in three interrelated the first in Western Europe created a unified economic, political centralization and cultural homogeneity of the rational state bureaucracy, and thus gave birth to the national territory of Western Europe (territorial nations. As this three different times in different regions revolution has different occur, because of different regions and socio-political framework based on different cultural groups, different ethnic territory of Western Europe, Central and Eastern Europe and the Middle East gradually gave birth to the ethnic group (ethnic nations), and the birth of modern nationalism. Western and Eastern Europe different development path and model, laid the modern nation, nationalism and nation-state reference samples and the development of the basic paradigm. [29]
The first born in the territory of Western Europe Ethnic Britain, France, Spain, the Netherlands and other countries, these countries in the "<Treaty of Westphalia>> after the signing of the territory gradually form a relatively fixed and stable monarchy, which for the above three the occurrence of revolution laid the foundation. The revolution in the event, but also to promote the territory of these countries to strengthen the concept of promoting the domestic political, economic, social and cultural integration, and thus belong to different strata of the original subjects are now a common awareness and access to the collective Imagine, a national legal equality, a new entity was born, that is, the territory of the early nation. territorial nation's first feature is the property of its territory to the territory's borders to define the boundaries of nation, the second feature the legal property of the nation is a community of law and legal system, laws formulated by the sovereign, one size fits within the country as a means of national unity gain, and the third is characterized by citizenship, the individual with his ethnic membership citizenship is coincidence, not only means that the common rights and obligations, also means that social and political participation through the creation of solidarity and fraternity, the fourth characteristic is the common culture, especially the shared public political culture, a "citizen religion. "[30] marks the four characteristics of a territory within the political and legal community was born, is the national territory, which can be described as a" national press national "process, and began to stress is mainly a political nation, that the law and citizenship, although they have a cultural community as a basis, but with different ethnic groups, cultural groups is not the driving force behind the first national birth. [31]
Central and Eastern Europe beginning in the socio-political structure and culture of different ethnic relations in Western Europe, it does not form a clearly-defined national territory, but within the framework of multi-ethnic empire, mixed, these three revolutions in Eastern Europe, the occurrence of relatively late, and to varying degrees, between regions is not balanced. As a result of stimulation of the revolution in Western Europe, coupled with the impact of the Napoleonic wars, political and intellectual elite in Eastern Europe began to think through the mobilization of ethnic groups to establish their own nation-state, in order to self- Paul. The nationalist trend in Eastern Europe began to produce, and play a great force of social mobilization through blood, language, historical memory and cultural symbols as the Origin and construction, nationalists succeeded in building one has a political consciousness, the pursuit of national political independence, thus completing the self-construction of national groups in Eastern Europe, and its impact on future generations, to be much larger than the national territory of Western Europe. [32] and Western Europe, citizens of the territory taken by different modes of national, ethnic groups in Eastern Europe more emphasis historical memory and cultural symbols to unite the nation together and build their own nation-state. [33] This process is a "state of national press," the process of national history and culture community first, and then the political and legal community, in general, to that Western Europe is a reverse process. [34]
But this is only the birth of modern Western nation rough sketch of the two paths, the real situation is far more difficult and complicated it. More importantly, was the gradual integration of the two paths, learn from each other, no longer able to clearly distinguish the . After the establishment of national territory, the external face of competition from other nations, the internal autonomy for minority groups facing challenges as well as independent, so instead resorted to a historical memory and cultural symbols. "If a nation to the territory and citizens in the western model to become a 'political community', then the rather paradoxical, it must seek to create those myths about the origin of those historical memory and common culture, all of which constitutes the formation of their group in the missing factor. "[35 ] The national population is established, on the one hand national citizenship began to fight for political participation, efforts to build political and legal community, on the other hand, minorities are also resources with the idea of ​​nationalism, for autonomy and independence , the dominant ethnic groups to promote political and legal community feel the pressure building, through the open political market, citizens of the nationality model to ensure that minority citizenship in order to resolve internal ethnic tensions, the border boundary to diverse ethnic groups, based on construction a territorial nation.

Therefore, the so-called national and ethnic national territory, political, ethnic and cultural nationalism, national and ethnic patterns of civic model such extreme dichotomy, but today it seems more a tool for theoretical analysis, but the scope of these concepts have become from the normative understanding of National and Ethnic Relations in the main ideas of resources. no country in the world today is composed of a single ethnic nation-state, are the many ethnic groups, and how to deal with ethnic groups, ethnic and national relations between Ever since become the nation-state governance problems. In recent years the theory and practice of moving towards the political separation of ethnic and cultural groups of patterns, both on the one hand recognizes the equality between ethnic groups, provide special protection for minorities, it to maintain the cultural identity of self, on the other hand, construction of a unified political nation, through the establishment of a unified citizenship and a shared public political culture, the development framework of the national political community, in order to maintain diverse in unification. the United States is of course The most typical example, the United States although the European countries led by white settlers, but including all ethnic groups, including whites are referred to as ethnic groups (ethnic groups, is a specific historical and cultural community, and all ethnic groups together constitute the American nation (nation,һ���������ܷ�Ϊ���ĵ����η��ɹ�ͬ��,���ڳ��ڵ���ʷ��չ��,���γ������������������ͬ,�������ܷ�����.[36]ÿ�������˶����پ���˫�ص���ͬ,���Լ���Ⱥ���Ļ���ͬ�ͶԹ��ҵ�������ͬ.������ͬ����Ⱥ,��������֮ͬ��ķ���к����ڽ����Dz�ͬ��.[37]
�������ǿ��Իش��Ͻ������������,���л��������Ը���Ϊ��λ���ɵ����廹������ȺΪ��λ���ɵ�����?�Լ����塢��Ⱥ������֮��Ĺ�ϵ���?���ǿ���˵,�л���������Ը���Ϊ��λ���ɵ����ι�ͬ��,��������ȺΪ��λ���ɵ��Ļ���ͬ��,ǰ��������"��"��,����Ϊ������ƽ�ȵĹ������,����������"��"��,����Ϊ��Ԫ��ƽ�ȵ���Ⱥ��ϵ,ǰ����һ�������Ե�����,������һ���Ļ��Ե�����,�����ڹ���������ҹ�����,�����Ų�ͬ�Ĺ���,���������˹����:
�ɹ�����Ը��ɵ������������ĺϷ��Ե�ԴȪ,����������Ⱥ��Ա����ϵļ̳����Ļ򱻸��������ȷ���������.����ͨ�����ǵ�����Ȩ�������Լ�����Ϊ������ƽ�ȵĸ��������������,�����巢�������Լ���Ȼ�����ɹ�������Ժ���ʷ����Ĺ�ͬ����.ƽ�ȵķ��ɹ�ͬ����ձ����뾭����ʷ���˶���ϵĹ�ͬ��������Ա�ע�뵽����������������.[38]
���������Ϊ�����ر����nation����ʸ��ӵ��ں��������ں�֮��Ĺ�ϵ,�����񡢹���͹��ҵ���λһ����.������Ҫע�����,������˹��ν��"����ʷ���˶���ϵĹ�ͬ��"ָ���Ǿ����Ļ�ͬ���Ե���Ⱥ,����ʵ��������ҽ����Ļ���ȴ�Ƕ�Ԫ���Ļ�����Ⱥ��ϵ,���ʹ��������ϵ�ʵ���ںܴ�̶��������ڶ�Ԫ�Ļ�����Ⱥ������,�����������ʵ���Dz���ͨ�������Ļ�������ʵ�ֵ�,����Ҫ������������е����������������ṩ֧��,����"��"Ϊ��λ,�Թ������Ϊ����,������������,�ṩ��һ��ε��������.�ڶ�Ԫ���ӡ���Ա�������ִ�����,������ϱ�Ȼ��ͨ��"��"��"��"��"��"����ά��ͬʱ���е�,�����������Ϲ�����,���ܷ�Ϊ���ĵķ�����ϵ���𵽺��ĵ�����.

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ǰ��ֱ�׷�����л�����ĵ�������������ĵ���,��Ȼ��Ȼ���������,�л�����ĵ����ܷ����뵽�������嵮������ϵ����?�����,�����ĸ���ϵ��?�������,��Ϊʲô��?������ܶ��й���˵����ʲô�������������Ӱ����?����һ�����ѻش������,������Ϊ��ν���������嵮����ϵ��ʵ����������ȷ��,����Ҫ����������̽�ֵ��л����嵮����������.���,����һ����ӹ�Ļش�����ܹ�������ʵ�����,Ҳ����˵,�л�����ĵ������޷���ȫ���뵽�������嵮������ϵ���е�,���䵮�������з�ӳ����������������������ĵ�����һЩ��ͨ��,����Ҫ����Ϊ���ǵ���ʷ������ͬ,������Ҫ׷���Ŀ�����һ��.

�л����嵮�����й��ӳ���������������ҵ��ɱ������,�����������,��Ȼ�������ϱ���ʳ,��Ȩ���ϱ�����,������������ά���Ź��ҵĿ��,�����������ŷ���嵮���������Թ��Ҵ߱����������,�������л�����Ľ���,���л�����������γɾ��о����Ե�����.����,�����������,��ŷ������ҵ�������������Ȩ��������ȨΪ���ĵĹ����������л����嵮��������δ�ܵõ���ֵķ�չ,��һ����,��"����֮��"���л�����,���ξ�Ӣ��֪ʶ��Ӣ���Ͻ���������������˼��,�Ը���Ⱥ������ᶯԱ,������ͬ��������ʶ�����,ͨ�����²�����ʷ���Ļ�,Ŭ���������һ���Ե��л�����,Ϊ���͹��Ľ�����ά���ṩ�ȶ��Ļ���,������־��ж�ŷ���嵮��������������߱ƹ��ҵ�����.���в�ͬ����,�л�����Ľ������ǽ����ڵ�һ��Ⱥ�����ϵ�,���ǽ����ڶ�Ԫ�Ļ�����Ⱥ֮�ϵ�,��������ȡ�IJ�����Ⱥ�����������ʽ,���ǹ����������ʽ,�Թ���Ϊ��λ�Ĺ��彨��.�ɴ�,�л�����ĵ������̼��ǹ��ҵ�����,ͬʱҲ�����������,�������ǻ�Ϊǰ�����໥ǿ����.

���˵�����й���ת�ͱ������ǽ�"����"�����Ϊһ���������(nation-state,��ô�������Ĺ��̾Ͳ����ǹ��ҵ�����(�ӳ������ҵ��������,Ҳ�ǹ��������(�ӳ��񵽹���,���ǹ��������(�ӻ���֮�絽�л�����.��Ȼ�����ʵ�ֹ��������߿������Ⱥ�֮������֮��,�����������ͻ,��һ�������nation��ʵ��,��Ȼ���������ߵ��໥���ͺ��������.���ҵ�����Ϊ����͹���������ṩ����Ȩ��ȷ���ĺ�ƽ�ռ�,���������Ϊ���Һ͹���������ṩ�˺Ϸ��Ի����Լ��µ������������,���������Ϊ���Һ͹���������ṩ����ᶯԱ��������������ϵĻ���.���,�뿪�˹���(�л�������л����񹲺͹��͹���(�й�����,���Ǹ����޷�ǡ��������л������������.��Ϊһ������,�л�������ͨ�����Һ͹������綨��,�ɴ˾������л������Ȼ��һ�����ɸ���,һ�����ɹ�ͬ��.Ϊʲô��ô˵��?
�����������ҵ�����.һ���������ѻƬս�������˽����й�ת�͵���Ļ,�Ե۹������ֳ�����Եķ�������,ͬʱҲ�Ǵ�"����֮��"���л�����Ľ�������,ֳ������ǿ�����й�����Ⱥ�Ĺ�ͬ��к���ʶ,����ͬ�����ķ������Զ���,�ɾ����л�����,��������Ȩ�ķ�������,ͬʱҲ��"����"�Ľ�������,������ʵ۵��������Ϊ�л�����Ĺ���.�������"�������"����ϳɴ�����������,����µĹ���ע����"��"�Ĺ��Һ�"��"�Ĺ���,"��"��ʾ������¹��ҵ���������,����¹��Ҳ�����һ��һ��֮����,��������֮����,��������Ȩ�����������Ȩ����,"��"��ʾ������¹��ҵ��Ļ�����,�����л�����֮����,���Ƿ��������塢����־���������������֮����.����¹�����ͨ��"��"��"��"���綨��,�����ǵ�һ�����л�������ǵڶ������л����񹲺͹�,��Ҫ�����"��"��"��"���ڹ�����,����������Ϊ�ִ����ҵı�������.

����Ϊ���,�ִ�������ұ���ͨ����������ķ�ʽ��������֯,[39]��ֻ����Ĺ���,ͬʱҲ����Ĺ���.̸����������,ͨ����ָ��Ĺ���,����ǿ��������Ϊƽ���������Ĺ���,����һ�ٶ������ʷ����,�ڶ��������,��������Ĺ���,��������Ĺ���,����Ϊ����"���干��"������������������������������ƶ����,����������Ĺ���,Ҳ�������µķ���,����"һ������"���̺�������Ĺ���ģʽ.[40]��Ȼ,�����Ĺ���Ӧ������Ĺ�������Ĺ��͵���ȫ�ص�,��Ĺ���ͨ����Ĺ�����ʵ��,����ֻ��һ������,��Ԫ�Ļ�����Ⱥ�Ĵ���ʹ��ƽ��������Ҫ��������������,��Ĺ�����ij���޶�����Ҫ��Ĺ���������.[41]�����ۺ��ַ�ʽ�Ĺ���,����ʷ��������۷���������,���ն�Ҫ��ʵΪ���ܷ�Ϊ���ĵķ�Ȩ�ṹ����,����Ϊ�����ơ�����������˾��������ѡ���ƶȡ�������ݡ������������Ρ�"һ������"�ȵ�,��������һ�ַ�Ȩ����,ʹ�ù��͵�������ʵΪ��������,���ɴ�ת��Ϊ����ʵ��.���,"�ִ����������һ�����ɹ�ͬ��","����Ϊ�����й����й��˵���ݽ�������Ե���Ρ�������ͬ���Ļ���Ԫ�ij���һ���Է�Ȩ����."[42]���ǵ�Ȼ���Դ������ĽǶ�������ִ��������,���ͱ��ʶ���,�ִ���������Ǿ����ܷ��͹��ʷ������������ķ��ɸ���,�׿��ܷ��͹��ʷ�������,���Ǹ����Ҳ���һ���ִ��������.

�����������������,���ӳ��񵽹���.������ʱ��,��Ϊ�ʵ۵ij���,������ʵ�֮����һ�������ϵ,һ������������ϵ,Ҳ����˵�����������ڻʵ۵�,���������ڹ��ҵ�.����������,���ֹ�ϵ��ʼ�����仯.������ʮ�����<<�ն��ܷ����>>�й����볼�񲢾�,��̸��"ѡ������Ա"ʱ,��ʼʹ��"����",�������ط���Ȼʹ�ó���.������ͳ����<<�ش�����>>��ֻ��������޳���,���ҿ�ʼ����ʹ��"��"�����.�ٵ����Ԫ��<<�л������ʱԼ��>>,����ȷ����"�л�������л�������֮֯"(��һ��,"�л����֮��Ȩ���ڹ���ȫ��"(�ڶ���.�ƺ�ı仯��ӳ���IJ��������������ͬ�ı仯,����һ���׷�Ȩ��ϵ�ı仯,���Ӿ����������ϵ�����������ķ��ɹ�ϵ.

�ִ�������ҵ�һ�����ԭ����Ȩ����,�����Ϊ��Ȩ�ij�����,�����ԭ��������ʵΪ����ķ�Ȩ����,�ӹ�������Ƕ�����,��������ݵķ��ɽ���,����Ϊѡ��Ȩ�����β���Ȩ������Ȩ���ı�������Ϊ���ҹذ���ʽ�ĸ����ƶȡ����⹫��Ⱥ��(��м��˵ı���������ķ�������ȵ�.�ڶ�Ԫ�Ļ����,�����������Ļ�Ȩ���𽥳�Ϊ�ܷ��ϵ�Ȩ��,��������Ⱥ��ķ�ʽʵ��.[43]
������ݲ�����ζ�ŷ����ϵ�Ȩ��������,����ζ�Ź�������Ľ���,��һ����ִ����������Ϊ��Ҫ.��ν��������,����˵,���ǹ����߳�����������ǿ����˽����,Ͷ���ڹ���֮����,����Ϊ�Թ������ɺ͹��������׷���ά��,�����ֹ������ɺ͹�������ķ��ɵ������뺴��.���ִ����ι���,���ֹ������������Ϊ�½���̽�ֵ��ܷ���������.

����������������,����"����֮��"��"�л�����",ʵ���漰�������������һ�����ᵽ���л������"��Ԫһ����".�л�������Ȼ������ʷ�Ļ�����Ⱥ����,���ѧ������ѧ���ⷽ���Ѿ����˴������о�.[44]���������������������:"�л�����,���й��Ž��������ܳ�,�����ڶ��������γ�Ϊͳһ���ҵij�����ʷ��չ�����γɵ����弯����."[45]���������л������о���,ʼ�չ�ע�Ŵ�һͳ�Ĺ����γɶ��л��������������,����Ϊ"��ȫ������������������й���ͼ��������������ֱ�ӹ�Ͻ֮��,�Ӷ���־��ͳһ�Ķ������й��Ŵ���չ���̵����,�����ʷʹ�������ɹ���Ϊͳ�������Ԫ����������Ϊͳ��������峯��ɵ�.�й������干ͬ�����ͳһ���������,���л������ڹŴ����γ�Ϊ�����������α���."[46]�������峯,��Ǭ¡���,�����Ѿ�ί�ɹ�Ա�����еط�,��־��ͳһ�Ķ�������ҵ�ȷ��.��ʵ"����֮��"�Ѿ���ʾ���Ļ������޷������л������������,����������ڹ�ȥ���������¹����һͳ��,���������������������.���˵�峯���л�����������ʱ����������α���,��ô�л�������л����񹲺͹������л��������������ʱ����������α���.�й��������Խ綨���л������һ����,�峯���ⷪ�ڽ���������,����δ�������й���ͼ,������ȻҲ�Ͳ������л������һ����,��Ȼ�߽�Ļ��־��кܴ��żȻ��,������ս���Ľ��,���߽�һ������,�л�����Ľ���Ҳ����֮����.

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���������о�ע�⵽�˹���ͳһ���л������γ��е��ƶ�����,����û��ע�⵽������ƽ�ȵĹ�����ݶ��л������γɵ���Ҫ�ٽ�����.����ǰ���Ѿ�̸����,�л�������"��"��"��"�ĸ�����,"��"����ʶ����������������,��"��"����ʾ���������Ļ�����.��������ĺ����ǽ���Ԫ�Ļ�����Ⱥ��ϵ��������,�γ�һ������,��ؼ�����ͳһ���ҵ�ȷ����,����Ҫ����ÿ��������ƽ�ȵĹ������,ʹ���л������һ�����ڹ�����ݵ�ͬ�����еõ�����,��Ȼ���ǿ������ڲ�ͬ����Ⱥ,������ȴͬ���й���,���Ǿ��й�ͬ�Ĺ������,���ܹ�ͬ�Ĺ���Ȩ,���й�ͬ�Ĺ�������,���й�ͬ�Ĺ�������.[47]���ǹ�����ݵ�һ����������л������һ����,�����������,�й������л��������ͬ�����ں�.

������Թ��ҡ�����͹��������ķ�������,�����й�����ת��,ʵ���ǽ�"���¹�"�е���������ת��Ϊ"���ҹ�"�еķ�������,��һ�������Ļ���ͬ��,ת��Ϊ���η��ɹ�ͬ��.���,�����л�������л����񹲺͹���Ȼ��һ�����ɸ���,�л�������й�����Ҳ��Ȼ��һ�����ɸ���,��Ϊһ�����ɹ�ͬ��,�й����л�������й�����������ͬһ��.

�������ǻ����ϻش��˱��Ŀ�ͷ���������,���������л������"��Ԫһ����","��Ԫ"�������Ļ�����Ⱥ��,��"һ��"�����������뷨����.����"��Ԫһ����",��������Ϊ���ܷ�Ϊ���ĵķ�Ȩ�ṹ����,����������ν��"��һ��ε�������ͬ��ʶ"��һ�������Ļ���ʶ,�������ͳһ�Ĺ����빫�����,һ�����ܷ�Ϊ���ĵĹ�����ͬ��ʶ,���ܷ���������.

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�ٴ�,��Զ�Ԫ�Ļ�����Ⱥ�����Ĺ�����ͬΣ��,������Ȼ��Ҫ��ᾭ���������ֺ���Ⱥ֮��IJ��,������Ⱥ֮��Ĺ�ͨ�����.��ͬʱ��������Ҫ�ù����������ֲ���������Ͷ�Ԫ�Ļ�����Ⱥ֮��ľ���,Ҫ��ֹ��Ԫ�Ļ�����Ⱥ��ϵ��ɹ���Σ��,��Ҫ���������ṩ�µ�������ϻ���,����Ͷ�Ԫͳһ�Ĺ���.������������,�ܷ��������������ڳ�Խ��Ԫ�Ļ�����Ⱥ�Ĺ淶����,��"��Ϊ������Ⱥ�ṩ֧��������������������ĵ��¶���."[69]������˹���ܷ���������,����Ҫ��֤�Թ������Ϊ���ĵĹ�����������ܹ���Ϊ��Խ��Ⱥ�Ļ����µ�������ϻ���,������˹��Ϊ,"����һ�������Ļ��ڶ�ߵij̶���֤�����Լ�,ֻ�е������Ĺ�����ݲ���Ϊ���ɵĸ���Ȩ�������β���Ȩ��������,ͬʱ�������Ȩ�����Ļ�Ȩ��ʱ,��Ԫ�Ļ�������ͨ�����������Ļ�����ά��."[70]������˹�����ر�ǿ���˶�"���Ȩ�����Ļ�Ȩ��"��"����","����"������ζ�Ÿ���������Ȩ��,����ζ�Ź����������ṩ��Ҫ������,���Ϲ����ܹ�����ʵ��������Ȩ��.������˹��Ϊ:"ֻ�������Ĺ������֤���Լ���һ���ܹ�����ʵ����ѡ�����ʽ�����������Ļ���ʱ,�����Ĺ�����ݲ���ʵ����������DZ��,Ҳ����˵,������İ����֮���γ��Ž�",[71]����ij����ԭ����������Ի�ȡ�������ͬ,���ұ���ȷ������õ�����������,ԭ��õ������Ķ���.�ܷ����������Ƕ�Ԫ��ᡢ�����Ƕ�Ԫ�Ļ�����Ⱥ������������,����"������ͳһ����"����������.��Ϊһ������,�л�����Ҫʵ����һ����,�����������,�ͱ�����������һ����������Ĺ�����ͬ.

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Notes:
[1] [Ӣ]����˹�ء��Ƕ���(Ernest Gellner��Ϊ:"����������Ҫ��һ������ԭ��,��Ϊ���ε�Ԫ�����嵥ԪӦ�ú�һ.��������˵,����������һ�����κϷ�������,Ҫ����Ⱥ�߽������α߽粻��ִ�,�ر���,�ȶ�����(a given state������������ԭ���һ������Ѿ�����ʽ���ų��˵Ŀ����ԡ����ڵ���Ⱥ�߽粻Ӧ�ý�Ȩ����������dz����߷ֿ�."�μ�, Ernest Gellner,Nations and Nationalism, Cornell University Press,1983,P1.


[2] �й���Щ˼��ļ򵥽���,�μ�Dora Kostakopoulou, Thick, Thin and Thinner Patriotisms: Is This All There Is? in Oxford Journal of Legal Studies, Vol. 26, No.1 (2006), pp.73-106;�꾡������,�μ�������:<<�������塢���������������ͬ>>,̨��,�����Ļ���ҵ�ɷ����޹�˾,1998��.


[3] �����������Ϊ:"�����ҹ�����˼��Լ�����ֲ�ͬ����Դ,һ�ǽ������������,һ�DZ�����,���Դ�ͳ.�����ͱ��������Դ�ͳ�Ķ���,�������Ժ����ڳ�����������,�ر����Ļ�����������������,�ʲ���һ�ּ�ǿ�ҵ�����������������ͬ.��������봺��ʱ������˼����ͬ,����'�����������ı���',�����Ų�ȡ�������ķ���,����������Ұ����������Ը���,������'����֮��'֮˵."�μ�<<�������ͬ��񶨡����й���������������˼����ݱ�>>,��<<��ͬ����ҡ�������������ʷ�ıȽ�>>,95-98ҳ,���ļ�95ҳ,�����о�Ժ����ʷ�о���,1994��.


[4] ��³��:<<�й������������ִ���>>,��������:<<�����������й��ִ���>>,534ҳ,������Ĵ�ѧ������,1994��.����,֣������Ϊ:"�й�������ǰռ������λ�����Ļ�����(culturalism,������������(nationalism.������ʹ�й���ͳ�Ļ��а��������������,ҲԶԶ���ܺ���ŷ���ҵ������������Ტ��."�μ�<<�й��������������������>>,���ּ�����֣��������:<<����������������ϵ>>,367ҳ,̨������Ȼ����ɷ����޹�˾,2001��.


[5] ������:<<�ۻ���/��������γ�>>,������<<�л������о���̽>>,289-311ҳ,֪ʶ������,1994��,<<�����ν������ݱ估��������ϵ>>,�ط�Тͨ����:<<�л������Ԫһ����>>,169-253ҳ,���������ѧ������,1999��.


[6] ��Ӣʱ������<<���ҹ�����������ʶ>>��Ԯ��<<��>>��<<�����ؼ�>>�еIJ���ȷ֤������ԭ��,�μ���Ӣʱ:<<���ҹ�����������ʶ>>,������<<�Ļ��������й��黳>>,19-20ҳ,̨��,�ʳ��Ļ�ʵҵ�ɷ����޹�˾,1988��.


[7] �μ�����ɽ:<<��������>>,"��������"������,33-46ҳ,̨��,�������﹩Ӧ��,1985��.


[8] ��ҫ��:<<�й��������Ļ�>>,177ҳ,���ţ���ѧ������,1997��.


[9] ���ݷ�ά����ڵĿ���,��������ϳɴ��������е����ȳ���,���ڿ���׷�ݵ�"<<������ÿ��ͳ�Ǵ�>>����ʮ����(1837���¿��ϵ��ء�Լ���ǽ����Ϲ���ƪ,�����ϵ�ίԼ����������,����ȫ������ɹ�Լ����,���ϵ۴�����ɫ�еĵط�ȥ.����д��:'����ɫ����������½·��Լ������Ҳ.'"�������ֻ��һ��ż���Ĵ���,"'����'һ�ʴ�ż��ʹ�õ����ճ�Ϊһ������,��һ��İ���Ĵ��䵽һ�������Ŀں�,������ʮ������ĩҶ�����ĺ����Լ�������������˼�������й��ֲ���."�μ���ά��:<<�۽���˼��ʷ�ϵ�"����"��"Nation"��"�й�">>,����<<��ʮһ����>>(�����,��ַ:http://www.cuhk.edu.hk/ics/21c/supplem/essay/0107022.htm.����������Ͻ���ʹ������һ��,�������л�����һ��,ͨ˵��Ϊ�������Ī��.1902���������<<���й�ѧ��˼���ݱ�֮����>>һ����,����ʹ����"�л�����"һ��:"��,����Ҳ.�Ϲ�ʱ��,���л�����֮�к�Ȩ˼����,��Ω��."

[10] �����:<<���Ͱ����������Ļ���������>>,�ز�Ӣ�ġ��Ÿ�������:<<�ִ��Ե����η�˼>>,472-473ҳ,�����о�Ժ��������ѧ�о�����,2007��,��ɲμ������:<<�������������ͬ��:�����������������˼���о�>>,��<<�������ѧ>>,2005���1��.


[11] �μ�<<����ȫ��>>,�ڶ���,23��24ҳ,227��228ҳ,̨�������й�������,1989��.


[12] �μ����Դ:<<����ɽ��������ı��벻��>>,��������:<<�����������й��ִ���>>,437-462ҳ,������Ĵ�ѧ������,1994��.


[13] ������Ҫ˵������,�������ǽ�����ʮ������Ⱥ���ǽ���������ʶ��IJ���,��Ȼ����ǰ����ȺҲ���Լ��ijƺ����ʶ,����Ϊ��Ȼ�γɵ��Ļ�Ⱥ��,��û�н�����ô��ȷ�Ľ綨.Ȼ��,��Ⱥ��"ʶ��"������,���DZ��һ���Ļ�Ⱥ���Ϊһ������Ⱥ��,ÿ�����ڳ���ʱ�㱻��������Ⱥ�ı�ǩ,��Ȼ����ܸ���������ʶ�������Ⱥʱ�ı�׼.˵�����,����ʶ��ı�׼��û��Ѫͳ,������ʶ��������Ⱥ��ݵ�ȷ�������ݾ�Ȼ��Ѫͳ.��˵"��������������",��һ���Գ���������Ⱥ���,��Ⱥ��������������ķ���,�������Է����Ļ�Ⱥ��ת��Ϊ��Ϊ����ķ���Ⱥ��.


[14] ��ʵ��,��Щ���������ܽ綨�κ�����,������������������ʱ�ɲο�������,��û���κ������ܹ���ȫ���������ı�׼.Ernest Renan��<<��ν����?>>��ƪ���������������塢���ԡ��ڽ̡����湲ͬ�����Ȼ���ɵĵ���߽�������Խ綨һ������Ĵ���,�μ�Ernest Renan, What Is a Nation? in Alfred Zimmern ed. Modern Political Doctrines, Oxford University Press, 1939, pp.194-202.


[15] ��Тͨ����:<<�л������Ԫһ����>>,5-6��48-69ҳ,���������ѧ������,1999��.


[16] ��Тͨ����:<<�л������Ԫһ����>>,"��:�����о�",13ҳ.


[17] ��Тͨ����:<<�л������Ԫһ����>>,��һ��"����",3ҳ.


[18] Ernest Renan, What Is a Nation? in Alfred Zimmern ed. Modern Political Doctrines, Oxford University Press, 1939, pp.202-203.


[19] �μ�л��:<<�Ļ���ͬ����Ⱥ��ͬ����(��������:���й��Ķ�Ԫ��Ϊ��>>,��������:<<�����������й��ִ���>>,160ҳ,������Ĵ�ѧ������,1994��.Ҳ����Ϊ���,������Ⱥ���Խ��Խ��Ϊ�ط������͸��˻�ȡ���ú����������ֶ�,����ʧȥ���Ļ����Զ���Ϊһ�����湤��,���������ع�����������Լ������ع�ĸ߿������¼�,��ʹ�������б�Ҫ��һ����˼�������ڵ���Ⱥ����.


[20] �й���Ⱥ���λ�������,�μ�Anthony D.Smith,The Ethnic Origins of Nations, Blackwell Publishers Ltd,1986,pp.154-157.������Ⱥ���ͨ�����ϵ����λ�,�����γ�����,�����Լ����������,�μ�Philip G. Roeder, Where Nation-States Come From:Institutional Change in the Age of Nationslism, Princeton University Press,2007.


[21] �μ�[���ô�]���˹��̩��:<<��������>>,��֮�֡��������,�����͡����������:<<�Ļ��빫����>>,290-337ҳ,����,�������,1998��.����ϸ�������μ�Charles Taylor, Reconciling the Solitudes: Essays on Canadian Federalism and Nationalism. Montreal & Kingston, McGill-Green`s University Press, 1993.


[22] ��Тͨ�������о��дӲ�������������Ⱥ,һ�ɳ�֮Ϊ����.�ٱ���,<<�л����񹲺͹������������η�>>��Ӣ��������the Law of the People's Republic of China on Regional National Autonomy,��"National"����"����",��ʵ��ָ������Ⱥ,������ص��������δ�ܳ��ע����Ⱥ������IJ��Ľ��.ǡ����˵��Ӧ����"��Ⱥ��������",��Ӧ��Ӣ��Ӧ��Ϊ"regional ethnic autonomy".


[23] ��Ȼ�����ᡤD.ʷ˹��˹����ǿ���ִ��������Ⱥ����,����Ҳ���ò�����,����ĵ�ȷȷ�Ǹ��ִ����������,�μ�Athony D.Smith,The Ethnic Origins of Nations,PP.7-13.������������Ϊ�����������ֻ��һ����������������ִ���,��Ϊ"û��ͻȻ�ĸ������,û��˼�����๲ͬ��ļ������µķ�ʽ������.�������Ե������ڴ�����.�µĶ����������������,�����屻�����ǻ��������δ�����,�����յ���Ȩ�ij�����."David Miller, On Nationality, Oxford, Clarendon Press, p.31, 1995.���Ƶ�����,��ɲμ�EJHobsbawm,Nations and Nationalism Since 1780,Cambridge University Press,pp.14-45, 1992.


[24] [��]������˹:<<���������������ͬ>>,��<<����ʵ��淶֮��>>,657ҳ,ͯ������,����,�������,2003��.(���߸���Ӣ�뱾,�����ĵķ�����������,Ӣ�뱾�μ�J��rgen Habermas, Between Facts and Norms: Contributions to a Discourse Theory of Law and Democracy, translated by William Rehg, MIT Press, 1996, p.494.


[25] J��rgen Habermas, The European Nation-State: On the Past and Future of Sovereignty and Citizenship, in The Inclusion of the Other, edited by Ciaran Cronin and Pablo De Greiff, MIT Press, 1998, p.109.


[26] Liah Greenfeld,Nationlism: Five Roads to Modernity,Harvard University Press,1992,pp.4-6.


[27] J��rgen Habermas, The European Nation-State: On the Past and Future of Sovereignty and Citizenship, p.107.


[28] Liah Greenfeld,Nationlism: Five Roads to Modernity,P.9.


[29] Athony D.Smith,The Ethnic Origins of Nations,PP.130-134.�����޷���һ����ͬʱ����nation�����㺬��,������ֻ���˶������,����ʹ�����������������nation,��ʷ��˹����ʹ�õ�nationһ��,ͬʱ���й�����㺬��,�����ν��"��������"ʵ�ʰ���"��������"��㺬��,��Ӧ��,"��Ⱥ����"Ҳ������"��Ⱥ����"��㺬��.


[30] Athony D.Smith,The Ethnic Origins of Nations,PP.134-136.


[31] �й���ŷ������������ҵ�������ϸ����,�μ�Charles Tilly ed., The Formation of National States in Western Europe,Princeton University Press, 1975.


[32] Athony D.Smith,The Ethnic Origins of Nations,PP.137-138.


[33] ������Ҫ˵������,��Ȼ����(nationͨ������һ����Ⱥ(ethnic groupԨԴ,���Ⲣ����ζ��һ������ֻ��һ����ȺԨԴ��һ����Ⱥ��Ȼ�γ�һ������,���ִ����,�����Ȼ�Ƕ���Ⱥ������(multi-ethnic nations,����"�п��ܽ���Ⱥ���Ӿ���Ϊ���������Ʒ�Ե�ԨԴ",���������������������Ĵ�����ǽ���������Ⱥ��ͬ����.�μ�David Miller, On Nationality, Oxford, Clarendon Press, pp.19-21, 25. 1995.���ļ���25ҳ.


[34] �����ִ��������弰������ҵ���������·��,���ƵĿ�����ɲμ�J��rgen Habermas, The European Nation-State: On the Past and Future of Sovereignty and Citizenship, pp.105-111; David Miller, On Nationality, pp.7-10; Hans Kohn, Nationalism: Its Meaning and History, D.Van Nostrand Company, 1965, pp.16-37.


[35] Athony D.Smith,The Ethnic Origins of Nations,p.147.


[36] ������������Ⱥ�ṹ,�ɲμ�Stephan Thernstrom ed.,Harvard Encyclopedia of American Ethnic

Groups,Harvard University Press,1980.�й�������ͬ���γ�ʷ,�μ�Philip Gleason, American Identity and Americanization,������31-58ҳ.�й��ܷ���ͬ(constitutional identity���ܷ�����(constitutional faith,��ϵͳ�����۲μ�Sanford Levinson, Constitutional Faith, Princeton University Press, 1988; ��̵Ľ�����ɲμ�:Benjamin R. Barber, "Constitutional Faith" in Martha C. Nussbaum, For Love of Country: in a New Democracy Forum on the Limits of Patriotism, Boston, Beacon Press, 2002, pp.30-37.


[37] ����˫����ͬ,�ɲμ�Mona Harrington, Loyalties: Dual and Divided, in Stephan Thernstrom ed.,Harvard Encyclopedia of American Ethnic Groups,pp.676-686; Michael Walzer, What It Means to be an American, Marsilio Publishers Corp, 1992, pp.23-49.


[38] J��rgen Habermas, The European Nation-State: On the Past and Future of Sovereignty and Citizenship,p.115.


[39] �μ���ȫϲ:<<�۹�������>>,������:<<�ִ���������>>,����,���ɳ�����,2008��.


[40] ����"��Ĺ���",���������о��ı�Ҫ.�����ա�G. �޵���<<������Ҵ�������>>�Ȿ����ͨ��������ʵ֤�о�ָ��,ʹ��һ����Ⱥ�����Լ���������ҵĹؼ�������Ѫͳ���Ļ������Ե�����,�����ڴι����Ե��ƶȽ���,Ϊ���������"�������ƶ�����"(the segmental institutions thesis,��Ϊһ����Ⱥ��������������з����ȥ�����Լ�������ҵĹؼ��������Ƚ���"�������ƶ�",���Դ�Ϊ����ʵ�ֶ�������.���޵¿���,�й���"������������"��"һ������"��������ν��"�������ƶ�",��Щ�ƶ�������������Σ��������Ҫ��Դ.�μ�Philip G. Roeder, Where Nation-States Come From:

Institutional Change in the Age of Nationslism, Princeton University Press,2007.���˵"��Ĺ���"�������"��Ĺ���"����������²����Ѷ�Ϊ֮��,��ô�����������Թ�Ϊ��λ��"��Ĺ���"�����ܹ���Ϊһ�ַ����ͱ�������.


[41] ����������Ϊ��֮���͵IJ������֮����,�����Ѿ�����һЩ�о�,�μ�Stephen Tierney, Constitutional Law and National Pluralism, Oxford University Press, 2004; Sujit Choudhry, Constitutional Design for Divided Societies: Integration or Accommodation? ,Oxford University Press,2008; James Tully, Strange Multiplicity: Constitutionalism in an age of diversity, Cambridge University Press, 1995.


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[43] ���ڹ�����ݵ�����,�μ�Gershon Shafir ed., The Citizenship Debates: A Reader, University of Minnesota Press, 1998,��������Ļ�Ȩ�����ܷ���,�����Ƕ�Ԫ�Ļ�������ܷ�����ͽṹ��Ӱ��,�μ�Stephen Tierney, Constitutional Law and National Pluralism, Oxford University Press, 2004.


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[45] ������:<<�л������о���̽>>,68ҳ,���Ƶı��������1ҳ.


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[47] ��Ӣʱ������̸�������й��黳ʱ˵:"��ָ����,��ס��������ʱ�����ѳ���ס���й���ʱ��,�������������е�˵��,��Ҳֻ���Գ�'��������'.���Dz����ú�,������ʶ������ʶ,�������Ծ����Լ���'�й���'.��������������:ԭ��'�й���'��ʼ����һ���Ļ�����,�������θ���."������˵"�й���"�Ǹ��Ļ�����û�д�,��˵"�������θ���"����ʧƫ����,������������Ļ��й��黳��"��������"��˵ȷʵ�������θ���(��ʱ"������"�����θ���,����������˹����˹���й�����˵,����ô���ܲ������θ�����?�μ���Ӣʱ:<<���Ⱦ���ɽ,���̼�������̸�ҵ�"�й��黳">>,������<<�Ļ��������й��黳>>,376ҳ.


[48] ͨ������,��������Ĺ�����ͬ�Ǵӹ���������������崫ͳ��̽�ֵ�,�����������������,���ıܿ����·��,����������ĽǶ���̽����������Ĺ�����ͬ,Ŀ���޷��������,��������Ĺ�����ͬ���������岢��ˮ����,�෴����,�����໥�����໥�ٽ�.


[49] �������岢��������Ȼ��������,����һ�����»���һ�����,ȡ����������µ���ϵ.��Ȼ��ͬ�ĵ��¹���Դ˻��в�ͬ�Ļش�,���������,�������嶼Ҫ�ܵ����µ�����,������������Ҫ���ܵ��µļ���,�μ�Alasdair MacIntyre, Is Patriotism a Virtue?, The Lindley Lecture, University of Kansas, 1984.


[50] �μ�Charles Taylor, "Why Democracy Needs Patriotism", in Martha C. Nussbaum, For Love of Country: in a New Democracy Forum on the Limits of Patriotism, Boston, Beacon Press, 2002,pp.119-121.


[51] Habermas: Historical Consciousness and Post-Traditional Identity: The Federal Republic`s Orientation to the West, in Habermas: The New Conservatism: Cultural Criticism and the Historian`s Debate, Cambridge, Mass. : MIT Press, 1989, p.254.


[52] ������˹������ν�Ĺŵ��������,ָ�������ε�Ԫ�����嵥Ԫ�����Ϻ�һ�Ĺ���,��ָ��ŷ����ŷ������ʵ����"һ�����塢һ������"�Ĺ���,����һ�����뻯�˵�ָ��.


[53] Habermas: Historical Consciousness and Post-Traditional Identity: The Federal Republic`s Orientation to the West, p.255.


[54] Jan-Werner M��ller, Constitutional Patriotism, Princeton University Press, p.21.


[55] ˹�DZ���:<<�ܷ���������>>,�¿�ѫ���������,δ����.


[56] Jan-Werner M��ller, Constitutional Patriotism, P.24,41.


[57] Habermas: "Historical Consciousness and Post-Traditional Identity: The Federal Republic`s Orientation to the West", p.257.


[58] Habermas: "Historical Consciousness and Post-Traditional Identity: The Federal Republic`s Orientation to the West",pp.261-262.


[59] J��rgen Habermas, The European Nation-State: On the Past and Future of Sovereignty and Citizenship, p.117-

118.


[60] Habermas: "Historical Consciousness and Post-Traditional Identity: The Federal Republic`s Orientation to the West", p.262

[61] J��rgen Habermas, The European Nation-State: On the Past and Future of Sovereignty and Citizenship, p.118.


[62] J��rgen Habermas, The European Nation-State: On the Past and Future of Sovereignty and Citizenship,p.118-

119.


[63] Ciaran Cronin, "Democracy and Collective Identity: In Defence of Constitutional Patriotism", in European Journal of Philosophy, 11:1, p.1,pp.19-21.


[64] Jan-Werner M��ller, Constitutional Patriotism, P.34.


[65] ������˹:<<���������������ͬ>>,��<<����ʵ��淶֮��>>,672ҳ.


[66] Jan-Werner M��ller, Constitutional Patriotism, P.1��52��54��55��58��59.


[67] Jan-Werner M��ller, Constitutional Patriotism, P.58.


[68] Jan-Werner M��ller, Constitutional Patriotism, P.56.


[69] Jan-Werner M��ller, Constitutional Patriotism, P.55.


[70] J��rgen Habermas, The European Nation-State: On the Past and Future of Sovereignty and Citizenship,p.118

[71] J��rgen Habermas, The European Nation-State: On the Past and Future of Sovereignty and Citizenship,p.119. ת���� ��������������� http://www.hi138.com

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