中文

本文立足于先天存在论的理解，探讨「中国」作为一种审美式政治的哲学意涵。文章首先批判以海德格尔后期为代表的「审美化」存在论，指出其以「诗意栖居」逃避存在者面对虚无与承担责任的本真挑战。在此基础上，本文提出「天命之政治」作为此在求存的本真构想，强调历史性本体－实践中的个体性与关系性共构，并以此为先天存在论的范式，分析中国传统政治。文章指出，中国政治建制本质上是一种「极高明而道中庸」的审美结构，并聚焦于其中三要素：「仁」作为关系性共体取代个体性；「礼」实现差异化秩序；「乐」完成审美救赎与心性超越。最后指出，尽管此政治形构了稳定传统，却压抑个体性、回避求存真问题，在面对现代性个体觉醒时，其内在权力结构将现虚伪与强制性。本文旨在为重构面对虚无、实现个体求存的「天命之政治」提供哲学启思。

English

This article develops a philosophical analysis of “China” as a form of aesthetic politics, grounded in a framework of a priori ontology. It critiques the aestheticized ontology of Heidegger’s later thought, arguing that “poetic dwelling” evades the existential challenge of confronting nothingness and responsibility. In response, the article proposes “the politics of the Mandate of Heaven” as an authentic existential project of Dasein, where relationality and individuality co-arise within historical ontic-practical striving. This ontological paradigm is then applied to interpret the structure of traditional Chinese politics as an aesthetic configuration of “sublime wisdom and moderated doctrine.” Focusing on three core elements—ren, li, and yue—the paper analyzes how ren absorbs individuality into a unified relational body; li structures differentiated hierarchies; and yue enacts final aesthetic redemption and inner transcendence. While this structure sustained Chinese tradition, it did so by suppressing individuality and avoiding existential authenticity. Faced with modernity and the awakening of the individual, its underlying power dynamics reveal coercive and disingenuous aspects. The article thus seeks to offer a philosophical foundation for reimagining a form of “politics of Heaven’s mandate” that genuinely addresses individual existence in the modern world.