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How are we to address the role of patriotism in enhancing the solidarity of political community and how are we to redress the dangers of patriotism in extraordinarily homogeneous nation-states? As a way to answer this question I examine the views (communitarian civic patriotism, advanced by Alasdair Maclntyre and revised by Charles Taylor, cosmopolitan constitutional patriotism, suggested by Jurgen Habermas, and republican patriotism, revived by Maurizio Viroli) that patriotism has its own internal logics and consistent principles, by considering the effects on individual autonomy and democratic deliberation in post-national era, Then I challenge the Neo-Roman republican claim that liberty as nondomination may be a transcendent political ideal of different citizens or nations, And finally I sketch the peace principle of nondomination that enables a constant reciprocal relation among individuals, provides marginalized groups with legal and poJitical contestability, and opens up new possibilities of negotiation and deliberation between nations,
This article develops three arguments: (1) that given that the very elements requisite for the actualization of democratic governance today are individual autonomy and active deliberation in politics, republican patriotism may offer the best possible complement to nationalism in defense of mutual respect as well as interdependence among citizens; (2) that republican patriotism is insufficient in its application to nations which do not have a republican tradition because it lacks the rationale why and how liberty as nondomination can be an indisputable guiding principle of disagreement or a supreme political ideal by which different individuals can always reach an agreement; (3) that the best way to supplement the current republican patriotism is not to displace its core principle of liberty as nondomination entirely but to enact the peace principle of nondomination one that is consists of (a) Aristotle's notion of philia politike based on the reciprocal power of nondomination at the individual level, (b) Machiavelli's notion of liberta characterized by the constitutional provisions whereby the people playa central role in keeping a check on dominators so that nondomination can be realized at the state level, and (c) Cicero's notion of decorum that helps us weather better conflict between peoples honoring different moral sources not by imposing cosmopolitan ethos on individuals externally but by linking the desires of individuals for honor with nondomination as the condition of satisfying them. These arguments offer an alternative reading to the dominant view of classical republicanism. By doing so, I expect to make it possible to explore new ways of thinking about the matters which have been chiefly directed by nationalism in South Korea.
This article develops three arguments: (1) that given that the very elements requisite for the actualization of democratic governance today are individual autonomy and active deliberation in politics, republican patriotism may offer the best possible complement to nationalism in defense of mutual respect as well as interdependence among citizens; (2) that republican patriotism is insufficient in its application to nations which do not have a republican tradition because it lacks the rationale why and how liberty as nondomination can be an indisputable guiding principle of disagreement or a supreme political ideal by which different individuals can always reach an agreement; (3) that the best way to supplement the current republican patriotism is not to displace its core principle of liberty as nondomination entirely but to enact the peace principle of nondomination one that is consists of (a) Aristotle's notion of philia politike based on the reciprocal power of nondomination at the individual level, (b) Machiavelli's notion of liberta characterized by the constitutional provisions whereby the people playa central role in keeping a check on dominators so that nondomination can be realized at the state level, and (c) Cicero's notion of decorum that helps us weather better conflict between peoples honoring different moral sources not by imposing cosmopolitan ethos on individuals externally but by linking the desires of individuals for honor with nondomination as the condition of satisfying them. These arguments offer an alternative reading to the dominant view of classical republicanism. By doing so, I expect to make it possible to explore new ways of thinking about the matters which have been chiefly directed by nationalism in South Korea.
목차
1. 서론
2. 민족주의 없는 애국심: 기존 이론의 비판적 검토
3. 비지배 평화원칙
4. 결론
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