{"title":"爱国主义","authors":"Joyce Naa Adoley Addo","doi":"10.2307/j.ctvbtzpxc.72","DOIUrl":null,"url":null,"abstract":"Patriotism raises questions of the sort philosophers characteristically discuss: How is patriotism to be defined? How is it related to similar attitudes, such as nationalism? What is its moral standing: is it morally valuable or perhaps even mandatory, or is it rather a stance we should avoid? Yet until a few decades ago, philosophers used to show next to no interest in the subject. The article on patriotism in the Historical Dictionary of Philosophy, reviewing the use of the term from the 16 century to our own times, gives numerous references, but they are mostly to authors who were not philosophers. Moreover, of the few well known philosophers cited, only one, J. G. Fichte, gave the subject more than a passing reference – and most of what Fichte had to say actually pertains to nationalism, rather than patriotism (see Busch and Dierse 1989). This changed in the 1980s. The change was due, in part, to the revival of communitarianism, which came in response to the individualistic, liberal political and moral philosophy epitomized by John Rawls’ Theory of Justice (1971); but it was also due to the resurgence of nationalism in several parts of the world. The beginning of this change was marked by Andrew Oldenquist’s account of morality as a matter of various loyalties, rather than abstract principles and ideals (Oldenquist 1982), and Alasdair MacIntyre’s argument that patriotism is a central moral virtue (MacIntyre 1984). Largely in response to MacIntyre, some philosophers have defended constrained or deflated versions of patriotism (Baron 1989, Nathanson 1989, Primoratz 2002). Others have argued against patriotism of any sort (Gomberg 1990, McCabe 1997, Keller 2005). There is now a lively philosophical debate about the moral credentials of patriotism that shows no signs of abating. A parallel discussion in political philosophy concerns the kind of patriotism that might provide an alternative to nationalism as the ethos of a stable, well-functioning polity. 1. Conceptual issues 1.1 What is patriotism? 1.2 Patriotism and nationalism 2. Normative issues 2.1 Patriotism and the ethics of belief 2.2 The moral standing of patriotism 3. The political import of patriotism Bibliography Academic Tools Other Internet Resources Related Entries","PeriodicalId":267475,"journal":{"name":"Voices of Ghana","volume":"58 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"2018-09-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Patriotism\",\"authors\":\"Joyce Naa Adoley Addo\",\"doi\":\"10.2307/j.ctvbtzpxc.72\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"Patriotism raises questions of the sort philosophers characteristically discuss: How is patriotism to be defined? 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引用次数: 0
摘要
爱国主义提出了哲学家们特有的问题:如何定义爱国主义?它与类似的态度,如民族主义有什么关系?它的道德地位是什么:它在道德上是有价值的,甚至是强制性的,还是我们应该避免的立场?然而,直到几十年前,哲学家们对这个问题几乎没有兴趣。《哲学历史词典》中关于爱国主义的文章,回顾了从16世纪到我们这个时代的爱国主义一词的使用,其中有很多参考文献,但它们大多是非哲学家的作者。此外,在被引用的少数著名哲学家中,只有j·g·费希特(J. G. Fichte)不止是泛泛提及这个主题,而且费希特所说的大部分内容实际上与民族主义有关,而不是爱国主义(见Busch and dise 1989)。这种情况在20世纪80年代发生了变化。这种变化部分是由于社群主义的复兴,这是对约翰·罗尔斯(John Rawls)的《正义论》(Theory of Justice, 1971)所体现的个人主义、自由主义政治和道德哲学的回应;但这也是由于世界上一些地区民族主义的复苏。这一变化的开始标志着Andrew Oldenquist将道德描述为各种忠诚的问题,而不是抽象的原则和理想(Oldenquist 1982),以及Alasdair MacIntyre认为爱国主义是一种核心的道德美德(MacIntyre 1984)。在很大程度上是对麦金太尔的回应,一些哲学家捍卫了爱国主义的约束或泄气版本(Baron 1989, Nathanson 1989, Primoratz 2002)。其他人则反对任何形式的爱国主义(Gomberg 1990, McCabe 1997, Keller 2005)。现在有一场关于爱国主义的道德证书的热烈的哲学辩论,没有任何减弱的迹象。在政治哲学中,一个类似的讨论是关于爱国主义的,这种爱国主义可能作为一个稳定、运转良好的政体的精神,为民族主义提供另一种选择。1. 1.1什么是爱国主义?1.2爱国主义和民族主义规范问题2.1爱国主义与信仰伦理2.2爱国主义的道德地位爱国主义的政治意义参考书目学术工具其他网络资源相关条目
Patriotism raises questions of the sort philosophers characteristically discuss: How is patriotism to be defined? How is it related to similar attitudes, such as nationalism? What is its moral standing: is it morally valuable or perhaps even mandatory, or is it rather a stance we should avoid? Yet until a few decades ago, philosophers used to show next to no interest in the subject. The article on patriotism in the Historical Dictionary of Philosophy, reviewing the use of the term from the 16 century to our own times, gives numerous references, but they are mostly to authors who were not philosophers. Moreover, of the few well known philosophers cited, only one, J. G. Fichte, gave the subject more than a passing reference – and most of what Fichte had to say actually pertains to nationalism, rather than patriotism (see Busch and Dierse 1989). This changed in the 1980s. The change was due, in part, to the revival of communitarianism, which came in response to the individualistic, liberal political and moral philosophy epitomized by John Rawls’ Theory of Justice (1971); but it was also due to the resurgence of nationalism in several parts of the world. The beginning of this change was marked by Andrew Oldenquist’s account of morality as a matter of various loyalties, rather than abstract principles and ideals (Oldenquist 1982), and Alasdair MacIntyre’s argument that patriotism is a central moral virtue (MacIntyre 1984). Largely in response to MacIntyre, some philosophers have defended constrained or deflated versions of patriotism (Baron 1989, Nathanson 1989, Primoratz 2002). Others have argued against patriotism of any sort (Gomberg 1990, McCabe 1997, Keller 2005). There is now a lively philosophical debate about the moral credentials of patriotism that shows no signs of abating. A parallel discussion in political philosophy concerns the kind of patriotism that might provide an alternative to nationalism as the ethos of a stable, well-functioning polity. 1. Conceptual issues 1.1 What is patriotism? 1.2 Patriotism and nationalism 2. Normative issues 2.1 Patriotism and the ethics of belief 2.2 The moral standing of patriotism 3. The political import of patriotism Bibliography Academic Tools Other Internet Resources Related Entries