What could a political phenomenology look like? Recent attempts to address this question under the rubric “critical phenomenology” have centered primarily around important issues such as the lived experience of marginalization and oppression or the ways in which power asymmetries or structural biases are internalized, habitualized, and embodied. In this paper, I will take a different route and test the impact of Husserl’s account of the state against the background of key classical and contemporary political theories. I aim to show that Husserl indeed provides some conceptual requisites for an original phenomenological social ontology of the state. By furnishing analyses of the social formation that constitutes the stately body politic, Husserl helps us see the limitations of the standard, broadly Weberian, conception of the state underlying much of contemporary political theorizing. Moreover, Husserl provides an interesting alternative to both naturalistic and social contract theories of the state. However, against more optimistic readings, I argue that Husserl’s idealistic conception of the state, which is implicitly modelled on his notion of the “love community,” ultimately fails as a political theory, particularly when it comes to accounting for the struggle of recognition and the agonistic nature of politics.

政治现象学会是什么样子？最近在“批判现象学”的标题下解决这个问题的尝试主要集中在重要问题上，例如边缘化和压迫的生活经验，或者权力不对称或结构性偏见被内化、习惯化和具体化的方式。在本文中，我将采取不同的路线，并在关键的古典和当代政治理论背景下检验胡塞尔对国家的解释的影响。我的目的是表明，胡塞尔确实为国家的原始现象学社会本体论提供了一些概念上的必要条件。通过对构成庄严的政治体的社会形态的分析，胡塞尔帮助我们看到标准的局限性，广义上是韦伯式的，许多当代政治理论背后的国家概念。此外，胡塞尔为国家的自然主义和社会契约理论提供了一个有趣的替代方案。然而，与更乐观的解读相反，我认为，胡塞尔的理想主义国家概念，隐含地模仿了他的“爱共同体”概念，作为一种政治理论最终是失败的，特别是在解释承认和认同的斗争时。政治的竞争性。