經由封美乃德(1993)與張茂桂(1993)(特別是後者)的文本分析，本文指出台灣的新興氏族主義論述嚴重缺乏進步自由主義之內容，因而和「舊的J國民黨的中國民族主義論述的差異主要是(如非僅是)形式土的。一方面，氏放、公民、與社區等進步自由主義傳統理念皆被反動地挪用，另一方面，共同艘與其他準索教的保守護念則被高度強調。這種缺乏進步自由主義傳統的旅群民族主義的意識型態內容和歐洲新近喊起之根右派運動有很多重疊之處，特別是以自然主義之威權秩序作為現代性病手里之代償這一方面。本文另外嘗試在理論層次上解釋這個新興的民族主義論述和台灣的放任自由主義理論傳統的「選擇性親近J0最後， 民主民放被提出做為台灣新興氏放主義的另類路，以及社會主義左翼、進步自由主義、和邊緣戰門的結盟策略。

By reading Chang (1993)closely， 1 argue that some discourses of the new Taiwanese nationalism are in drastic deficiency of the ideational contents of progressive liberalism. Ideas such as nation， citizenship， and community are reactionarily appropriated in the discourses of the new Taiwanese nationalism. The discourses are also saturated with either ethno·linguistic or quasi· religious elements. Thus， the “new"Taiwanese nationalism and the “old"Chinese nationalism are different primarily， if not only， in form. The ideology of the newly emerging nationalism has an affinity with the contemporary European Far Right， especially with regard to their shared position in the authoritarian compensation for the pathologies of modernity. In addition to debunking the reactionary elements in the lew" nationalism， I try to reappro· priate the progressive dimension of ideas such as citizenship， community and democratic nation. This paper also attempts to explain the “electiveaffinity" between the discourse of “new"Taiwanese nationalism and the theoretical/ ideological lineage of a liberal tradition in Taiwan. Finally， against right·wing nationalism， a coalition among the socialist left， progressive liberals， and mar· ginal groups under the context of a democratic nation is proposed.