在西方古典教育傳統中,靈魂天生有優劣、高低和美丑之分,對于不同的靈魂需要采用不同的教育方式,對絕大多數人而言,城邦教育的實質便是懲罰;然而這一主張在現代民主社會的語境中受到挑戰,這使得盧梭在《愛彌兒》中提出的現代政治共同體如何形塑人民、教育王者的問題在古今之爭的語境中顯得尤為尖銳。盧梭認為愛彌兒這類優秀的靈魂跟隨良師的引導便能自然向善,懲罰對他們而言,非但不能馴化靈魂中惡,反而是催生惡的直接誘因;但是對于絕大多數人的教育而言,需要借助懲罰教育馴化靈魂中的惡。本文通過分析《愛彌兒》中關于懲罰問題的雙重隱喻,試圖將問題指向盧梭對民主政制難題思考的復雜性。

In the western classical education tradition,the soul is naturally divided into the good and the bad,the high and the low,the beautiful and the ugly.Classical political philosophers hold that the essence of city-state education is punishment for the vast majority of people,but this proposition is challenged in the context of modern democratic society.This makes the modern political community proposed by Rousseau in Emile regarding how to shape the people and educate the lawgiver seem particularly sharp in the context of ancient and modern debates.Rousseau believed that excellent souls like Emile would naturally turn to the good under the guidance of good teachers.Punishment for them,instead of domesticating evil in their souls,was a direct inducement to produce evil.However,for the education of most people,it was necessary to domesticate evil by means of punishment education.Through a close reading of the double metaphor of punishment in the Emile,this paper tries to point out the complexity of Rousseau’s thought on the difficult problem of democratic political systems.