“人类的祖国”:哲人卢梭的历史爱国主义

“Homeland of the Humanity”:Rousseau the Philosophe's Historicist Patriotism

卢梭的爱国主义在众多解读者笔下呈现出多重面相。施特劳斯及其学派把卢梭塑造成反启蒙的爱国哲人,他所推崇的爱国主义政治德性是通向绅士统治的“钥匙”。卡西勒以爱人代替爱国,彰显卢梭坚定的现代启蒙立场,使其爱国主义在文化-符号体系中获得责任伦理的定位。卢梭的爱国主义蕴含着历史决定论逻辑,因而是一种历史爱国主义。事实上,施特劳斯及其学派和卡西勒旨在沿用抽离了卢梭爱国主义的历史决定论逻辑,致使他们在解读卢梭时出现谬误并陷入困境。新罗马进路的理论目标由于与卢梭“人类的祖国”高度亲和,常常成为卢梭历史爱国主义的试验场。正因如此,新罗马的国家建构理论始终无法克服个人自由与法定义务之间的张力,且落入施特劳斯式的德性陷阱和卡西勒式的闭环有机秩序当中。

Rousseau's patriotism has taken on multiple facets in the works of multitudinous interpreters.Leo Strauss and his school shaped Rousseau into a patriotic philosopher against the Enlightenment,and considered the political virtue of patriotism that Rousseau admired as the“key”to aristocratic rule.Ernst Cassirer replaced the love of the country with the love of mankind,to embody Rousseau's firm stance on the modern Enlightenment,which positioned Rousseau's patriotism as the ethics of responsibility in the cultural-semiotic system.Rousseau's patriotism implies a logic of historicism and is indeed a form of historicist patriotism.In fact,Strauss and his school,as well as Cassirer,sought to continue the logic of historicism while detaching patriotism from Rousseau,which led them to commit errors and fall into confusion when interpreting Rousseau.The Neo-Roman approach often became a testing ground for Rousseau's historicist patriotism because of its high affinity with Rousseau's“homeland of the humanity”in theoretical goals.Therefore,the Neo-Roman theory on state construction has always been unable to overcome the tension between individual freedom and legal obligations,but at the same time falls into the Straussian trap of virtue and the Cassirerian closed-loop organic order.