Progressive Representations of the Nation: Early Post-war Japan and Beyond*
Progressive Representations of the Nation: Early Post-war Japan and Beyond*
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国家的进步代表：战后初期及以后的日本*
DOI：
10.1093/ssjj/4.1.1
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发表时间：
2001
影响因子：
1.1
通讯作者：
C. Gayle
中科院分区：
文献类型：
--
作者：
C. Gayle
本文比较了丸山正夫的“国民意识”概念和陆志学研究会的“民族意识”。在20世纪40年代末和50年代初，丸山和日本维新会的成员，如石田翔、井上清和富山茂树，都阐述了他们各自的国家概念，认为国家在本体论上与战后国家的领域是分离的。然而，丸山的自由民族主义通过民主革命、公共领域的建设来寻求“健康”的国家意识，以及政治和文化作为小说的概念，《礼剑》关注的是如何“解放”日本的民族，从而效仿亚洲的民族解放运动。在这样做的过程中，Rekiken的方法否认了日本国家的任何理论或历史合法性，并忽视了那些没有被写入日本“民族文化”的“发现”的民族包容的相互关联的问题，以及他们的“新”民族国家的政治组织和制度化的具体形式。日本民族国家的一些最近的概念化已经被左翼和右翼用于对战后宪法和政治制度的类似修正主义批评。
This paper compares Maruyama’s Masao’s concept of kokuminshugi, or ‘civic national consciousness’, and the Rekishigaku Kenkyukai’s version of minzokushugi, or ‘ethnic national consciousness’. During the late 1940s and early 1950s, both Maruyama and members of the Rekiken such as Ishimoda Sho, Inoue Kiyoshi and Toyama Shigeki, articulated their respective conceptions of nationhood as being ontologically separate from the domain of the post-war state.Yet, while Maruyama’s liberal nationalism sought a ‘healthy’ sense of nationhood through the construction of a democratic revolution, the public sphere, and the notion of politics and culture as fictions, the Rekiken focused upon how to ‘liberate’ the ethnic nation in Japan and thereby emulate national liberation movements in Asia. In so doing, the Rekiken’s approach denied any theoretical or historical legitimacy for the Japanese state and ignored the interrelated problems of national inclusion for those not scripted into their ‘discovery’ of Japanese ‘ethnic culture’, as well as specific forms of political organization and institutionalization for their ‘new’ ethnic nation. Some recent conceptualizations of the Japanese ethnic nation have been used on both the left and the right in similar revisionist critiques of the post-war constitution and political institutions.