共同体是每一个人安身立命之所在，人们始终都在不懈追问到底什么样的共同体更值得我们欲求。从古典时期的亚里士多德、阿奎那，再到当代的鲍曼、滕尼斯、涂尔干、罗尔斯等，不同的思想家都阐发了自己对于共同体的不同理解。在共同体主义看来，自由主义难以形成真正的共同体，它对个人自由的过分追求，促使个人逐渐疏远共同体，变得越来越只关心自己的个人利益。当代主要体现在罗尔斯与桑德尔对共同体的争论之中，桑德尔从共同体主义的立场出发对自由主义共同体的局限性进行了批判。然而，学界对桑德尔的研究忽视了其共和主义思想。本文通过对桑德尔从共同体主义到共和主义思想的转变进行考察，揭示其共同体思想中个人与共同体之间的复杂关系。

当代自由主义面临着个人主义的兴盛、共识价值的危机和政治参与的冷漠问题。桑德尔的共同体思想始于对自由主义的批判，他深入到哲学根基之中批判了罗尔斯的个体化主体理论，指出自由主义同样需要某种共同体理论作为支撑，一种以共同目的为基础的构成性共同体亟待建立。桑德尔对自由主义的批判具有很强的目的性，旨在强调共同体是理解自我必不可少的一种方式，从而纠偏自由主义原子化的个人观。桑德尔站在共同体主义的立场上强调共同体的价值，但也十分警惕共同体对个人可能存在的压制风险，这是桑德尔本人排斥社群主义这一标签并转向共和主义的原因。

桑德尔借鉴共和主义思想资源从公共善、自治、公民美德三个方面阐述了其共同体的政治观念，意图复兴公共生活。通过对其共和主义思想的剖析，可以发现共同体的建构在当下所面临的重重困境。正是基于理论与现实之间的困难，可以解释桑德尔思想具有折中性的原因在于受制于现代社会的现实复杂性，而其思想的融合性特征也将是政治哲学未来的一种新的发展趋向。

Community is the place where everyone lives, and people always ask what kind of community is more worthy of our desire. From Aristotle and Aquinas in the classical period to Bauman, Tonnies, Durkheim, and Rawls in contemporary times, different thinkers have elaborated on their unique understandings of community. According to the communitarian view, liberalism makes it difficult to form a true community, and its excessive pursuit of individual freedom drives individuals to gradually alienate themselves from the community and become increasingly concerned only with their own personal interests. This is mainly reflected in the contemporary debate on community between Rawls and Sandel, who critiqued the limitations of liberal community from the communitarian standpoint. However, the academic research on Sandel has neglected his republicanism thought. This paper examines Sandel's transformation from communitarianism to republicanism and reveals the complex relationship between individual and community in his community thought.

Contemporary liberalism faces the problems of the rise of individualism, the crisis of consensus values, and the apathy of political participation. Sandel's communitarian thinking begins with a critique of liberalism, delving deep into its philosophical roots to criticize Rawls's theory of the individualized subject. He points out that liberalism also needs some kind of communitarian theory as support, and that an urgently needed constitutive community based on common purpose must be established. Sandel's critique of liberalism serves the purpose of emphasizing that community is an indispensable way of understanding the self, thereby correcting liberalism's atomized view of the individual. While Sandel advocates for communitarianism and emphasizes the value of community, he is also wary of the risk of suppression of the individual by the community, which is why Sandel himself rejects the label of communitarianism and turns to republicanism.

Drawing on the resources of republican thought, Sandel elaborates on his political concept of community in three aspects: communal good, self-government, and civic virtue, with the intention of reviving communal life. Through the analysis of his republican thought, we can identify the difficulties faced by the construction of community in the present. Based on the challenges between theory and reality, it can be explained that the eclectic nature of Sandel's thought lies in the complexity of modern society's reality, and the integrative character of his thought will be a new trend in the development of political philosophy in the future.