The integration of national identity in the process of globalization, the construction of a unified national cultural identity above the national identity. First of all, it is necessary to promote the socialist core value system and consolidate the national cultural identity foundation. Secondly, it is necessary to cultivate a modern civic culture based on the civil rights and responsibility consciousness. Once again, it is necessary to improve the country's cultural integration methods, including enriching the civic education content. Innovate civic education methods, encourage cultural exchanges and integration of different groups to narrow cultural differences, and develop and innovate cultural communication methods, and give full play to the communication characteristics and functions of new media such as networks.

(4) Facing the development of different levels of community, promoting the integration of national identity and the non-state community related to the modern nation-state are mainly: small communities such as ethnic communities, domestic social organizations, local regional communities, and super-globalization processes. National community.

China is a multi-ethnic country. In the long-term historical development, when the Han nationality formed a national entity, it constantly absorbed the characteristics of other ethnic groups and went deep into the communities where other ethnic groups lived, and built a network of interrelated ethnic exchanges and penetration. Under the pressure of jointly resisting the Western powers in the past 100 years, the historically evolved national entity has strengthened into a conscious national entity. 1 The pattern of the pluralism of the Chinese nation is first reserved for contemporary people's wealth of national identity. To a certain extent, China's national identity is based on the identity of the Chinese nation to build a complementary recognition of the country's political structure.

For the supranational community brought about by the wave of globalization, the nation-state should face this objective development trend, play an active role in the process of regional integration and globalization, and adopt such political, economic and cultural strengths for such communities. The impact has led to a positive role in the functioning of the supranational community and to advance the cause of development and peace in the world. There is no other way to deal with globalization. Only by building its own country, improving the modern national system, and strengthening its comprehensive national strength, can a nation-state actively prevent the risks of globalization and successfully respond to the new challenges of national identity.

[Responsible Editor: Liu Qian Responsible Review: Sun Wei] Political Identity in the Perspective of Cultural Identity Zhan Xiaomei Wang Shimin (that is, the same, the meaning of thesame), including the similarity and identity of objective existence, pointing to the consistency of psychological understanding and This formed social relationship. Identified as a concept of 1 Fei Xiaotong: "The Pattern of Diversity of the Chinese Nation", Beijing: Central Institute for Nationalities, 1989, pp. 1-2.

It is the commonality of identity, that is, the recognition, acceptance, and conversion of the subject. In this process, the inclusiveness of identity expands the self, turns “I” into “we”, and establishes the identity of “who am I and who I am with”; the dissent of identity is exclusive, distinguishing "We" and "they", in order to achieve the "who are we" group considerations.

I agree. In reality, cultural identity is always associated with national identity, while political identity is more in line with national identity. Cultural identity focuses on the destiny of ethnic groups whose members cannot be withdrawn, while political identity highlights the subjective value of the choice, judgment and evaluation of members of society. In modern times, the reality of political identity has gradually evolved into a universal social phenomenon. In view of the high complementarity and mutual promotion between cultural identity and political identity, it is particularly practical to strengthen the political identity of the community with cultural identity and solid political identity.

Culture is the nature of human beings that differs from other animals through natural selection. It is the soul and epitome of human civilization. It is the subjective way of human creation and the reality of national existence. The cultural factor is an Internet that “directly or indirectly meets the needs of human beings”1, which is an integrated, orderly, and mutually cited network.

In reality, culture is an inseparable whole. Although the spiritual manifestation of cultural products has traces of materialization, the process of material culture reflects the spiritual orientation of subjectivity. Culture is man-made. It must first be aimed at a specific group of people. Culture plays a strategic system for maintaining survival, comforting, and rallying people. Jing Malinowski: "Culture", Fei Xiaotong, etc., Beijing : Chinese Folk Literature and Art Publishing House, 1987, p. 14.

2 Fei Xiaotong: "Thesis and Cultural Consciousness", Beijing: Group Press, 2010, p. 391.

The state in the process of globalization recognizes God's role. When the value of culture provides a code of conduct and social norms, the recognition, recognition and observance of cultural patterns by individual members determine the formation of social order and the construction of political institutions. From the point of view of the new evolution of human culture, culture is not only the way and result of human transformation of the world, but also a mechanism for the utilization of human energy. The more developed the cultural mechanism, the more fully the development and utilization of human positive energy. Affected by this, the difference in the degree of development of different human communities not only reflects the different contexts of cultural development, but also determines their role in the world political and economic system.

Ethnic members use "culture" as the "intermediary" to form their relationship with the world's subject and object. This is the direction to restrict individual behavior and guide the community forward. As a social phenomenon, culture has a distinct national character. It relies on the nation as a carrier to attach to a specific country and become a deep historical memory of the members of the nation and a spiritual accumulation of the nation-state. As a national orientation of a specific group of people, the way of thinking, values ​​and moral sentiments contained in culture can always be precipitated in a stable social model in the repetition and emphasis of thousands of social practices, and internalized into a society with a common society. Psychology and value. As the blood and crystallization of human transformation of the subjective and objective world, the inherent contradictions and external tensions contained in culture can always transcend the bondage of nature and instinct and demonstrate the creative representation of the free will of the members of the nation. For individual members, the nation means a fateful and irrevocable trait.

A person with a certain appearance and cultural characteristics, who wants to get rid of his own group and join another group, is extremely difficult in reality. Affected by it, ethnic conflicts are always concealed and defended by certain physiologically relevant theories, and are mistaken for justification. The fatefulness and group presupposition of the ethnic identity of ethnic members not only make the commonality of historical accumulation have certain decisive checks and balances, but also make the possible destiny of the destiny presupposition of culture and the social belonging of the group. basis.

Cultural identity is the process by which members of the nation recognize, recognize and endorse their own culture, thereby generating a sense of belonging and thus gaining cultural awareness. National cultural identity highlights the common social characteristics of ethnic members and is the rational basis for the formation of ethnic groups. For ethnic members, the form of in pursuit of interests through recognition is unquestionable, and the structure has long been given. As the British liberal thinker John Mill said: “People can hardly know what anyone should be free to do, without first determining what kind of collective organization they are willing to participate in in various human collective organizations.” Cultural identity undoubtedly requires the projection of subjective consciousness. In order to put yourself in such a situation, people must have a pre-existing vision. This kind of horizon is determined by the intrinsic nature of the historical structure of the community, superimposed on the cultural inheritance and experience that continues to occur, and guides the foresight of the intentional projection of the members of the nation, thereby forming a national expression of cultural identity. Identity allows the relationship between individual members and groups of ethnic groups to be confirmed, certain cultural symbols to be used, the same cultural concepts to be adhered to, shared modes of thinking to be worshipped, and common norms of behavior to be observed. The structuralism of the common social identity implies that the identity and symbolic representations that are considered to be related to each other by a particular culture are more or less independent of the historical fields of other individuals and nations that have created such culture. It is in this sense that the national identity and spiritual support of cultural identity 1J.S. Mill: "Representative Government", Wang Yi, Beijing: The Commercial Press, 1982, p. 223.

Support not only shapes the most basic personality of ethnic members, but also forms their most essential existence.

The essence of cultural identity is the value recognition of national culture. National culture is an ideology guided by value and a crystallization of the object activities of ethnic members. Different national cultures have different meanings for their members. Meaning is often understood as a kind of possibility, which is generated by the system of action mechanisms within the community while pointing to other possibilities. The identification of value identity in people's social life is based on the recognition and sharing of specific values ​​by individual members. On the basis of the characteristics of the common society, the recognized values ​​and standards are always within the framework of the nation, based on certain concepts, the rational interpretation of meaning and the logical argumentation of reality, and the evolution and structure of the two-way relationship between the subject and the object. The intermediary of meaning appeal and self-cognition provides channels for integration and orientation of social resources, and promotes the establishment of common values. “We use a variety of forms to seek meaning, and there are many kinds of meanings that we may find. As for what meaning to take, it depends on us. Our choice depends on the standard of meaning we choose and adopt.” After members have affirmed or denied the value and status, existence and trend of their culture, the subject-object relationship will be replaced, recognized and recognized, both active and passive, free and limited. At this time, each of the "I" and "We" recognize each other and realize that we are gangs. "We have a lot of similarities, so we have the commonality of "classes", which is from the nation is the nation. The mother body of culture generation and development. The national structure determines the essence and style of national culture. National culture in turn affects the implication and representation of national structure. The diversity of national structure is reflected in the definition of difference in ideas and concepts. Cultural pluralism is still a one-dimensional compulsory disagreement, which largely determines the extension and connotation of national identity, and it will directly trigger the standard of identity. The emergence of social exclusion and ethnic conflicts, forming a watershed within the community that emphasizes harmonious unity and tension confrontation, and in practice leads to very different consequences. China is a multi-ethnic country, and "multiple integration" is Mr. Fei Xiaotong to the Chinese nation. The structure is highly summarized. In line with the national structure, the Chinese national culture also exhibits a unique multi-integration, which has formed the unity, absorption, tolerance and continuous communication of national integration. Based on the recognition, recognition and approval of Chinese culture, the cultural nature of the Chinese nation can be established and consolidated; it is based on the emotional connection of Chinese culture, and Chinese talents of different eras, regions, backgrounds, nationalities and parties can Concentrating on strength. Unlike the national concept of "one nation, one country" in Western Europe, the recognition, inheritance and development of a diverse Chinese culture is directly the mainstream of inter-ethnic communication among the Chinese nation. Under this influence, various ethnic groups have never been" Independent “and” splits are seen as the only way to ensure their own interests. On the basis of identity After every major inter-ethnic disorder, it is often replaced by a broader regional unity and a deeper national integration. This is the history and culture of modern China under the aggression and differentiation of Western powers. premise.

1E. Laszlo: Evolutionary Generalized Comprehensive Theory, Translated by Yan Jia, Beijing: Social Science Press, 1988, p. 4.

National identity in the process of globalization Second, the real-life micro-politics of political identity is the specific behavior of various social entities in the superstructure field to safeguard their own interests and the specific relationship thus formed. 1 Politics is the governance of political affairs, especially the governance of all measures taken by the state. 2 The relationship between politics and the state is so close that foreign scholars directly define politics as "the operation of state power or an attempt to influence these operations." “Therefore, in a strict sense, political philosophy is about the state.” 3 Influenced by this, people on specific lands, common cultural heritage, public authorities, special public psychology, geographical boundaries, and universal social acceptance The establishment of the signifies the completion of the politicization of the Community. The state is a superstructure built on the national body and represents the national interests and national sovereignty in international exchanges. Although a nation and a country “have always been the ideal national state concept, it is a common phenomenon that the nation and the country do not have a common territorial boundary. Most countries in the world have a considerable number of ethnic sources and different development experiences. Ethnic groups. These ethnic and ethnic groups joined the ranks of nation-states in different historical stages in different ways, and formed a rich and varied political composition under the rule of state authority.

There is a complex and profound interaction between political identity and national identity. “Political identity refers to the political unit (state, nation, town, region), geographical area and group that the individual feels belongs to. In some important subjective consciousness, this is part of his own social identity. In particular, these Identity includes those units and groups that he feels strongly loyal, responsible or responsible.”4 As the target of the political activities of the nation-state, political identity not only carries out the political integration of administrative resources such as the judicial region, but also carries out social psychology and value. The cultural integration of ideas, while the political construction is pointing to the spatial extent of the territorial territory, it also points to the intimate relationship between the internal members and the visual extension of the exclusive landmarks. As an important part of the political activities of the nation-state, political identity is based on political cognition, with political perception as the experience, through a certain political will, to realize the recognition, recognition and approval of the political subject's value system by the political subject. As a result of the practice of political activities in the nation-state, political identity not only manifests itself as a specific political psychology and political attitude, but also as a political act of reality, a unity of political value acceptance and social practice, and the subject and object it reflects. The relationship historically embodies the interaction and unity of various elements such as cognition, emotion, will, belief and behavior. It can be seen that political identity is not only an indispensable group feature of the nation-state, but also a psychological indicator for the formation of a nation-state.

Publisher, 2009, p. 283.

2 Guangdong, Guangxi, Hunan, Henan Province, the source revision group, the editorial office of the Commercial Press: "Xuyuan", Beijing: Commercial Printing 3 Nicholas Bunin, Yu Jiyuan compiled: "Western Philosophy English-Chinese Dictionary", translated by Wang Keping, Beijing: People's Publishing House, 2001, p. 774.

4 Wilt*A. Rosenberg: Political Culture, translated by Chen Hongyu, Taipei: Guiguan Book Co., Ltd., 1984, p. 6.

The reality of political identity is first and foremost subject to the structural invasion of the internal exclusion mechanism of the nation state by the expansion of globalization. The internal exclusion mechanism is the most important ring in all political arrangements of the nation-state, and it is also an important mechanism for the role of political identity. Under this system, each member of the nationality and the nationality of the nation is equal to each other. The sovereignty of the nation-state is inviolable. It is the basic premise of the political operation of the nation-state, and it is also the core and guarantee of political identity. Looking back at the history of the nation-state, the value judgment and final establishment of its modern meaning always coincides with the mobility of social classes and the democratization of political decision-making. While emphasizing the equality of life, the nation-state has never stopped the mandatory assimilation of language, religion, race and culture, and the deep rejection of identity. While opening political rights to the public, the political community also interprets foreign war as the basic content of civic obligations. It is not difficult to see that the meaning of the nation-state always exists in the collective and individual living on the land; the functions of the nation-state are always implemented in specific territories; the legitimacy of the nation-state always comes from this land and land. People; the rights and obligations of nation-states are always closely related to the granting of citizenship and citizenship.

However, globalization has changed the boundaries of the political regions of the nation-states, and the subsequent global markets, world citizens and the political existence of universal culture have continuously weakened the territory, sovereignty and legitimacy since the Peaceful Treaty of Westphalia. The interpretation and footnotes of the national law, such as the international law, lead to changes in the traditional political order determined by this foundation. In the system construction and institutional arrangements of the nation-state, the reality of heterogeneous convergence is growing day by day. In addition to territorial sovereignty, the functions of national state management and intervention in society, the granting and control of citizenship have been affected to varying degrees. The requirement of "de-nationalization" has emerged looming in the internal affairs and diplomacy of various countries. The political practice in related fields has also followed suit, putting the nation-state in a state of collision and squeezing, and making political identity face challenges in chaos and conflict. The ethical state’s adherence to the territorial sovereignty, the granting of citizenship and the legitimacy, and the deepening of the heterogeneous convergence of globalization have resulted in a profound structural confrontation, which constitutes the reality of political identity.

The reality of political identity is also subject to the influence of social transformation. With the change of the subject and object of political identity, the diversification of values ​​and values ​​affects the foundation and conditions for the formation of political identity. The value of society in the period of transition is different. It is different from the disputes and noisy of the gods in the past. It is more manifested in the aggregation and integration of intrinsic and extensional values ​​and norms. The world guided by globalization is constantly expanding, and the atomization of society and the fragmentation of life are deeply intertwined. This is not only a certain confirmation of the orderly differentiation of the "unified whole", but also a certain affirmation of the intensification of the competition for multiple appeals. It is a realistic consideration of whether the order of the contract, tolerance and coexistence is feasible. At this time, the value of thinking is first of all a kind of accumulation of a kind of "direct externality". The universality to be achieved is a kind of "pure", higher and more rational "absolute quality". In reality, the intensification of value pluralism always coincides with the social differentiation, and focuses on the fact-oriented and decision-making of the diversity of interests and identities. When the concept of interest changes from one-dollar to multi-dimensional, the concept of "law" that occurs simultaneously, "the norms of property rights, and the interpersonal relationship established through the form of property rights constitute a certain system". Social Benefits 1 Emir Durkheim: "Social Division of Labor", Qu Dongfang, Beijing: Sanlian Bookstore, 2000, p. 81.

The national identity benefits in the process of globalization have highlighted the collapse of the “mechanical solidarity” of traditional society, and have further stimulated the factors of the secondary value of the social value system. World citizenship, national citizenship, regional citizenship, federal citizenship, urban citizenship, and other multi-national citizenships at the super-national level, at the national level, and at the sub-national level are more and more metaphorical.

The original meaning of identity lies in the establishment of belonging, which is also the need to regain security and collective sense in a multi-dimensional situation. In other words, in the scope of the ever-expanding human interaction and freedom depicted by Kant, the particularity of the individual cannot be freed from the collective existence of the collective, and their requirements are nothing but a special expression of universality, which ultimately comes down to the interconnection. Individual self-recognition and self-evaluation reflected by status and interest interpretation. However, fragmented politics always appears in various plausible, decentralized deconstructive faces, repeatedly blurring the content and goals of political identity. In the multiple dilemmas of the elite and the masses, in the contest and erosion of power, money and interests, in the squeezing of paralysis and ridicule, people are puzzled by their own confusion. The internal struggle between the yuan and the pluralism, the universal and special contradiction paradox, and the relative and emptiness of the logical critique constitute the modern face of the multiple problems of political identity, and jointly plant the seeds of political identity "different life". Although from a theoretical perspective, political identity “can be imposed, it is rarely the case; more correctly, identity is converted because they present exactly what people want”. 1 Value comparison and value critique characterized by pluralism and differentiation, there is no contradiction and confusion between the bottom line of social consensus and the political identity of contemporary society.

The crisis of legitimacy is an important manifestation of the reality of political identity, and it is a question of political members' system of legitimacy and rationality of the political system. Recognition and recognition are central issues in the politics of nation-states. The politics of recognition have repeatedly emphasized that “the recognition of others is not recognized or the distortion of recognition can cause harm to people”. 2 Although identity first comes from individuals, universal recognition often takes the state as a carrier and ultimately translates into a political level. In this process, “the pure and special, personal value of each person is recognized by all, the universality embodied in this country is recognized as his particularity, the universal value of the state is obtained as a special individual, all individuals Recognition.” 3 acknowledges the expression of the essence of human life dialogue, which in turn leads to the issue of legal identity. The equivalence and correspondence between legitimacy and national politics is not only an important presupposition of modern political science, but also an important basis for political decision-making in nation-states. Here, political "legality" means the ethical hypothesis of the negation of transcendental justice, which means that the observance of the people in the ruling order means the two-way affirmation of the relationship between the subject and the object of the state. In other words, in addition to the rational understanding of the public, the formation of contemporary political identity requires the psychological support and emotional attribution of political resources, that is, the recognition of political resources. In view of the legitimacy “the ability to generate and maintain the belief that the existing political institutions best meet the needs of society”, the question of legitimacy is often the political sameness of the nation-state and 1 Joseph Lapid: “Culture and identity : The Theory of Return to International Relations, translated by Jin Yu, Hangzhou: Zhejiang People's Publishing House, 2003, p. 43.

Wang Hui, Chen Yangu: Culture and Publicity, Beijing: Sanlian Bookstore, 2005, pp. 290-291.

Koyev: "Hegel Guide", translated by Jiang Zhihui, Nanjing: Yilin Press, 2005, p. 218.

4 Seymour Martin Lipset: "The Social Foundation of Political People's Politics", translated by Liu Gangmin and Nie Rong, Beijing: The Commercial Press, 1993, p. 53.

The manifestation of differences; the controversy of legitimacy is often a reflection of the precursors of the political crisis within the Community.

In fact, political identity also contains another, more important content, the ideological identity in the process of political democratization. As a systematic and theoretical ideological system that reflects the interests of certain social groups, ideology guides individual members to convinced and recognize political legitimacy while providing rationality for the state and political power. Therefore, the wall of reality of ideological identity is often another reason for the reality of political identity. In modern times, with the emergence of the secularization movement and the development of the industrial revolution, political resources, political structures, and political goals have changed dramatically. In order to adjust the relationship between individuals and law, politics, and society from the conceptual perspective, it is necessary to give members of the community new Political representation. In the revolutionary transformation of ideology, the people living on a particular land become legitimate communities that have a voice in the government and a common interest in class. However, “identity” conceptually emphasizes equality and sharing, and the political ideal of ideology is always above the daily mental life of people. It cannot be ignored that after the country has achieved basic stability, the complicated national economic construction and social interest integration tasks have entered a major agenda, and the original revolutionary ideology will be increasingly diminished, and class demands will have to Retreat next. Anthony Giddens believes that this is caused by the "transition from emancipation politics to life politics." Although "with the advent of life politics, the importance of the issue of emancipation of politics has not been weakened", 1 life politics is rights politics, and it is more recognized politics and choice politics. Compared with the grand narrative of liberation (power) politics, the performance of life (rights) politics has far-reaching influence on political identity including ideology. Under the micro-political framework, how to achieve "a major reconstruction of emancipation politics and the life political cause" Relentless pursuit of the strategic balance between the two, undoubtedly shaping the ideology and consolidating political identity, better serving the political community, has formed an unavoidable challenge.

When political identity seeks to help economic performance, economic development naturally evolves into the primary task of national politics and an important indicator of the ruling party's ability to govern. The government must give the people real economic benefits and appropriate legal protection to strengthen the people's sense of identity and belonging. Historically, although the social movement advocated by the bourgeoisie has condensed resources for political identity, it is more important to add a wide range of economic content to the political identity of the people. The state's social welfare policy can easily lead to the national's exclusive psychology of civil rights and social welfare, as well as the interests of outsiders, and then endless economic demands on the government. This has laid a solid foundation for the reality of political identity. . When the country's economic development is stagnant, some degree of political turmoil will emerge. Obviously, economic development is an important manifestation of the ruling party's "ruling ability." However, based on the political consensus and overall agreement that economic development cannot achieve national identity, we have seen too many examples of promoting economic development and the ruling party stepping down.

The reason is that economic development itself lacks deep value expression and logical argumentation, and the need for value appeal and moral attraction for all citizens, the unique performance of economic performance “often will fall into the embarrassing situation of “difficulties in monopoly”. More important Yes, there is no economy in the world that never stagnate and eternal development. Once the economic development 1 Anthony Giddens: "How the world of out-of-control globalization reshapes our lives", Zhou Hongyun translated, Nanchang: Jiangxi People's Publishing House , 2001, pp. 115, 270.

Anthony Giddens: How Uncontrolled World Globalization Reshapes Our Lives, p. 270.

The speed of national identity in the process of globalization has slowed down, and the political identity that is completely pinned on it is bound to be on the cusp of the crisis. In addition, the disparity between the rich and the poor and the solidification of the class caused by economic development will induce political structure changes and the loss of political resources to a greater extent. We cannot expect to respond to the economic development itself, because it is the reality that leads to the political identity. The elements.

III. Cultural Identity of Culture The solid foundation of cultural identity is derived from the objective reality of political development under the conditions of globalization, and it is derived from the in-depth analysis of political solutions in the context of multiculturalism. The politics that are suspended at the surface of the social structure show the deepening of the actual contradictions and perplexities due to the changes in the characteristics of the times. "It manifests itself in the two forms of the shape of 'ruling' and the shape of 'spirit and moral leadership'. Cultural identity is the basis of political identity. Culture does not agree, political identity is difficult to achieve; if politics does not agree, it may also weaken cultural identity. Therefore, the community politics with common interests appeal and ethical orientation is more complementary to the national interpretation of cultural identity. It is precisely because the political extension guaranteed by judicial administration and national will is not always as desired, and highly thought. The national consciousness of connection and emotional bonding must resort to the cultural connection and value expression of history and reality. "Only shared values, symbols, and mutually acceptable laws and political order can provide the necessary and widely-popular legitimacy: top-level agreements and international recognition are not enough to build or confirm a country.'' 2 The solid foundation of cultural identity to political identity not only emphasizes the leisure and republican value conversion of community politics and national meaning, but also highlights the intimate relationship between the social intergenerational generations and the historical inheritance of common life.

The national community is a combination of political identity and regional unity. On this basis, political identity based on national cultural identity and political identity based on national identity are different in the characteristics of subject and object, and citizens integrated within the nation state. The historical entanglement between regional patterns and ethnic cultural patterns is often the result. The cultural identity highlights the history and reality of the common source and symbiosis of the community culture, emphasizing the cultural fields that coexist and interact with each other, showing the establishment of myths, beliefs, symbols and consensus that are different from other groups.

Therefore, the cultural heritage of identity does not distinguish between classes and political parties, regardless of wealth, and has nothing to do with the rich and the poor. The national identity emphasizes the rational requirements and political concepts of the community politics, and the spiritual temperament and meaning of the state's political behavior. The prominent class interests and core values ​​are prominent. Therefore, the political details of identity often have personal and class value judgments and interests. The ethnic identity of national cultural identity is relatively stable and non-exitable. In contrast, the citizenship of a nation-state is multiple, fluid and changing, with obvious individualized tendencies, and has a subjective value of choice and change. judgment. The subject of national identity is also 1 Antonio Gramsci: "Notes in Prison", Translated by: Beijing: People's Publishing House, 1983, p. 316.

2 Valerydishkov: "The Soviet Union and its Disintegration of Nationality, Nationalism and the Hot Thoughts of Conflict", translated by Jiang Deshun, Beijing: Central University for Nationalities Press, 2009, pp. 465-466.

Complex and changeable, with the change of citizenship and the change of nationality, cross-national identity and sub-national identity come one after another. Under such circumstances, the preservation and nourishment of the nation from the cultural soil of “the most meaningful for most people” has increasingly become an important measure for the community to strengthen political identity.

First, taking cultural identity as the fulcrum to cut into the reality of community politics, driving theoretical thinking and practical innovation of political development, guiding more detailed and appropriate system construction, solid foundation political identity. As the actual carrier and basic expression unit of various interests, the existence of the nation-state itself means the internal existence of different social groups, which means that the coexistence of individual relations and group differences means that identity and dissent, conversion and dispersion will produce huge The social energy, in turn, affects the strength of the political identity of the community. Taking cultural identity as the fulcrum to cut into the reality of community politics is to take the purpose of the generation of national members as the premise, to take the social practice of ideas and behaviors as a loan, to deeply understand the essence and connotation of national politics, and to seek the key and crux of political identity. From a deeper level and a broader perspective, grasp the context of the political relationship of the community, and sort out, analyze and clarify the contingency, representation and non-essence of the object by the table and the inside, and finally abstract the community. National representation of politics. The theoretical thinking of political development on the basis of identification is conducive to the two-way convergence of national politics and national identity, from the ambiguity dissipation of cohesion and discrete binary opposition, into the field of practice and belonging, and the formation and expansion of social members' expression. The carrier and channel of political intentions, explore and construct a political structure and theoretical system that meets the requirements of the people of all ethnic groups and widely accommodates and fully represents the overall interests of the community.

In the country's political system, identity is essentially manifested in the recognition and endorsement of individual members' national political system and cultural system based on common culture, which implies the cognition, emotion and judgment of political participation. Affected by this, the institutionalized and universal political participation of the people is often a sign of the stability of the state's political power and affirmation of the political legitimacy of the country. Political participation is not only an important coordinate for quantifying political relations, but also an important parameter for political quality assessment. Not participating often means disapproval, and disapproval is likely to not participate. The identification on the basis of deposit and dissense is to recognize and respect the unique norms, goals and rights of various ethnic groups; it is to establish the universal political ties of various ethnic groups, communicate with each other, actively cooperate, and cultivate the consciousness of the nation and the country in practice. awareness. The difference between the identity and the context of identity is to consolidate the political legitimacy within the community and expand the cultural implication of the nation-state. It is to stimulate the expression of the political intentions of the members of the community and the enthusiasm for political participation. Emphasizing the cultural identity of pluralism, for ethnic minorities, they can strive for more equal and co-governing rights and gain wider social participation; for the national community, political differences of differences can be achieved on the basis of rational understanding. The new harmony, after acting on political resources, contributes to the expansion of the political symbiosis of the community and the political participation of the people.

The institutional construction of political identity also needs to correctly outline the essence of politics from the perspective of ethnic relations, answer how many social groups interact in the same political community, how to treat different social members in a fair manner, and deal with complex and correct变的政治关系，这一切更加考验认同之下的政府作为。 “在分化出来的模式可能并且常常事实上造成了社会冲突的基础的地方，整合使一个社会卷入寻求一种新的和更一般的统一性的基础。这些统一性的头绪自然是存在于社会系统和社会结构的最高的控制论层序之中尤其是存在于价值和规全球化进程中的国家认同范之中。①为使政治资源的合法诉求可以进入国家的视野并付诸推行，有赖于民族文化作用机制的固基。立足于共同体政治的民族性，有利于政治发展的制度创新，有利于国家政治质量的深入评估，有利于各种法律制度、理论政策和政治实践效果的真实考查。强调文化认同的政治性，有利于我们承继民族文化的多元体性，在共同体政治的基本框架内进行制度的发展和完善，兼顾社会各阶层和各民族团体的合法权益，在群体与个体差别的统一中达到辩证，在资源配置和权利分享的平等中实现认同

其二，以文化认同为支点切入共同体政治的实际，进行政治资源的利益调适和利益求解，改进和完善共同体内部的利益共享机制，固基政治认同。政治认同由多层次的利益发展而来，“自然必然性、人的本质特性（不管它们是以怎样的异化形式表现出来）、利益把市民社会的成员联合起来”。②在这里，马克思很好地诠释了利益在政治认同中的地位。除群体利益之外，社会成员个体也是民族国家内部的利益表达者。现实生活的个体代表着特殊的价值存在，他们最大效用的利益希冀，往往是自我实现与社会选择矛盾的开始。个体利益与群体利益之间的社会落差，预示着非理性因素的客观存在和矛盾机理作用至深的后果。利益的复杂性与个体价值目标多样性的两面，造成了社会成员个体价值的实现与群体目标和社会要求的两难。个人意志、自我价值与社会标准之间的矛盾与递进，源于利益主体自身的演变与利益客体承载指向的多变。正因为国家政治是基于不同社会群体、以及不同社会成员之间权益关系波动而发生的互动，表现这一关系的本质往往是利益过程与利益行为在国家层面上复杂多变的求和与求解。

认同是社会行为意义的掌控，是个体成员社会化过程的完成。政治合法性的基础表征、共同利益的抽象与炼就，与广泛而深入的认同存在着紧密而又必然的联系。

尽管不同利益的多种制度形态一再呈现，只有那些被认可的利益才能得到国家及意识形态的强调与保护。利益调适有赖于社会基本问题的显露和解决，以及共同体内部保障的有序和规范，有赖于群体事务关系的逻辑外化与理论推演，以及合法、共识思想的一致与深入。就政治认同的利益调适而言，政治结构为各个利益主体提供理想收益与实际损害双向并存的现实与可能，通过利益调适过程中的理想与定式，有可能因为制度本身而得到强化，亦有可能因为制度的弱化而未达，进而影响了利益调适规范、稳定、权威与内敛的属性与蕴含。人们在遵循制度及规范过程中于认同之上产生的利益调适与利益发展，将对共同体内部政治关系的总结与诠释、政治资源利益的表达与维系、政治目标的预期与假设，均产生不可忽视的作用与影响。

①安东尼*M.奥罗姆：《政治社会学导论对政治实体的社会剖析》，董云虎、李云龙译，杭州：浙江人民出版社，1989年，第135页。

从民族成员的文化认同的机制出发进行广泛而深入的利益整合，是政治认同固基的重要旨向。自我价值在共同体内部对群体价值的利益顺从，谓之价值顺应。价值顺应与价值认同是利益调适的两个方面，利益情感的顺应和利益认知的过程反映的是情感的依托、规范的压力和目标适应的整合。民族文化的利益调适，以核心价值观为中心，依托情感，通过规范的约束和目标的导引，对社会成员的思想和行为进行转化、提升、协调和整合。尽管个体成员利益诉求表现出盲目性和偶然性的价值言判，共同体的利益诠释因此具有了特殊性和个体性的般特征。但是，作为整体社会力量的价值感知，民族文化的核心意涵代表了一个民族代际相承的基本精神，与民族成员的根本利益致，具有强大的号召力和统摄力。作为历史功能持续厚发的产物，民族文化的核心价值观所发挥的功能在于，方面为社会成员多样性的利益表达提供了现实可能，另一方面将他们的利益维系框定在共同体整体要求下的协调。

民族文化以基本的思想观念和心理定式，提供了休戚与共的群体关系，激发政治资源的情感与意志，藉此上升为共同体的政治信念和动力。在凸显共同利益的基础上，唤起民族意识、进行社会动员，发挥着“基本的大众谐同取向”①的作用，以达到共同体内部利益的互补和共赢。

其三，以文化认同为支点切入共同体政治的实际，促进共同体内部同类价值意识的凝聚，强化共同体成员的心理定式和身份归属，固基政治认同。同类价值意识是政治认同寻求意义、确立归属的源点。作为共同体成员心灵投射的缩影，同类价值意识发生于大家属于一个人们共同体的自己人的心理，②是共同体成员种本能的复合物，即一种对于生命的真正幸福所依赖的东西的自然渴望''，③它拥有“根深蒂固的倾向，并具有种专横的、神圣的、不可抗拒的威力”。同类价值意识的作用在于，以遗传和继承决定了个体成员语言、思维和心理的特质，以教化和强制决定了民众的社会意识和精神风貌，这些因素潜移默化最终积淀为政治认同的源泉和动因。同类价值意识具有连续性和稳定性的特点，是个体和群体之间聚合的反映，同时也是政治资源普遍参与的依据。对共同体政治而言，同类价值意识代表了社会成员实践的需要，汇聚了交往对象的情绪体验，浓缩了社会和个体价值观感的距离，反映了他们与生俱来的心理素质，呈现出政治群体特殊性的色彩。在政治活动的过程中，“造就这种共同感觉，对于生活来说就具有着决定性的意义''，⑤它在很大程①S.N.艾森斯塔德：《现代化：抗拒与变迁》，张旅平等译，北京：中国人民大学出版社，③汉斯-格奥尔格加达默尔：《真理与方法》上卷，洪汉鼎译，上海：上海译文出版社，④汉斯-格奥尔格加达默尔：《真理与方法》上卷，第37页。

⑤汉斯-格奥尔格加达默尔：《真理与方法》上卷，第25页。

全球化进程中的国家认同度上决定了认同的方向和程度。

同类价值意识的建构是民族成员为实现自身价值对所获成果的强调，往往伴随着价值信仰从相撞、互渗、相融到升华的产生和发展，伴随着个体成员对本民族文化从顺应、认可到同构的逻辑进化，其过程“是一整个阶级、一整个人民集体、一整个民族乃至整个人类所共有的不假思索的判断”①这个判断，使个体成员认识和皈依自己的群体，进而获得群体的认同和民族的肯定。同类价值意识创设的文化境域，在价值择取、诠释和转换的过程中，凝聚共同体政治的共识，塑造共同体政治的亲和力和向心力，观照的是个体成员目的、结构、次序聚合的本质。现实生活的群体共通，具有某种制衡意味的循环和类比，随着社会实践的深入，感受同类价值意识的联系性。民族成员思维结构的内化实际上是对这种共同性的主观反映，离开了民族文化认同的心理积淀，不可能产生自己人的情绪体验，也就完成不了价值关系外化的建构。受此影响，民族文化创造愈持久，同类价值意识的积淀就愈深厚；自我意识融合的同化愈强烈，个体与群体目标的契合就愈彻底；同类价值意识愈普遍，民族国家的聚合愈高扬，政治认同的内聚就愈稳固。

以同类价值意识促进政治认同，是民族文化认同身份识别功能的进一步延伸。

在同类价值意识形成的基础上，对个体成员进行身份的揭示、阐发和肯定，对组成政治资源的个体和群体进行调节和调适，不仅得益于民族成员独有的血缘、经济生活、历史和文化传承具有宿命论的意义，而且得益于聚与合的利益分享在这些民族成员特殊的身份面前较之其他类型的群体表现得更加独特和精巧。较之国家层面政治结构的组织定式，强调文化认同的同类价值意识，更能展示共同体成员的身份归属，便于确立思想和观念的协调和共同利益的诠释，创设政治认同的现实情境。较之国家层面的排斥性意识形态，强调同类价值意识形成的多元一体性，更能凸显政治资源的多样性、灵活性与包容性，在丰富共同体政治构成的同时，对民族文化认同的提升亦有所助力；较之国家层面公民身份的流动、重加和重叠，强调民族文化的同类价值意识，更能展现共同体政治生活的本质，化解异见，进而提供深层凝聚的价值整合。

〔责任编辑：李放责任编审：孙麾〕①维柯：《新科学》上册，朱光潜译，北京：商务印书馆，1989年，第103―104页。

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