摘要
黑格尔的市民社会是一个突破了传统的“家庭—国家”二元框架的新概念。它的诞生不仅使传统的市民社会概念发生了革命性变化,而且使陶冶理论也发生了重大转变:市民社会取代国家成为陶冶的主战场。在传统的国家中,人以公民的身份参与国政,国家的目标也在于培育公民。随着新市民社会的出现,现代国家的陶冶目标实际上转变为培育好的市民,至于市民能否转变为公民则完全取决于个人的造化,反正法哲学并没有为此提供什么有效论证。国家没必要强求市民转变为公民,国民可以就以市民身份参与国政,这种市民和公民的隔绝状态并不妨碍一个国家成为现代国家。因此,黑格尔是否有积极的公民理论是令人存疑的。
Hegel's civil society(bürgerliche Gesellschaft) is a new concept which breaks through the traditional dualistic framework of “family-state”. Not only does it revolutionize the traditional concept of civil society, but it also brings about a significant transformation in the theory of education(Bildung): Civil society has replaced the state as the main field for education. In a traditional state, people participated in the business of the state as citoyen, and the goal of the state was to educate citoyen. With the emergence of the new civil society, the goal of education in the modern state actually changed to educate good bourgeois. As regards whether the bourgeois could be transformed into citoyen, it depended entirely on the fortune of individuals, for which there wasn't any valid argument in the Philosophy of Right. The state did not need to force bourgeois to become citoyen. People could participate in the business of the state just as bourgeois. The separation between bourgeois and citoyen would not prevent a state from being a modern one. Therefore, it's doubtful whether Hegel supported a theory of positive citoyen.
出处
《清华大学学报（哲学社会科学版）》
CSSCI
北大核心
2023年第6期125-137,223,共14页
Journal of Tsinghua University(Philosophy and Social Sciences)
基金
2022年度教育部人文社会科学重点研究基地重大项目“中国式国家现代化的哲学思考”(22JJD720023)。
