The traditional supportive mechanisms of self-identity and socialsolidarity have already lost their immanent charm under the force of modernization. In the context of modernity, the crisis of self-identity and social-solidarity has already been an urgent ontological security problem. Exploring the phenomenological construction and the sociological structure of friendship may help us with understanding, on one hand, the self-love basis of friendship, the self-evaluative value and meaning system, and the self- knowledge and self-assurance of inter-subjective constructions of friendship-all being the realistic prerequisite for social actors＇ obtainment of their self- identity when they reach consistency with the self; on the other hand, the communion, the alter-ego intentional attitude, the actional self-discipline and moral self-consciousness between friends-being an effective mechanism for social actors＇ attainment of their social-solidarity when they achieve consistency with the Other. However, the intensified rationality of instrumentation, the domination of the capital logic and the self-alienation of human behavior itself have degraded friendship building to a personal business in the private realm. The author holds that modern friendship needs to restore its important mechanism for self-identity and social-solidarity to set tluman mind onto its second voyage to free itself and to promote political and collective efforts to better the ethics in the sociality quality of friendship.%在现代化的冲击下,自我认同与社会团结的传统支持机制已经失去了固有魅力,其危机已然成为现代性境况下紧迫的本体性安全问题。对友谊的现象学构造和社会学结构进行探究可知：一方面,亚里士多德意义上的友谊之＂真正的＂自爱基础、意义价值的自我生产与衡量体系、主体存在性地位的自我认识与确证的主体间性构造,是社会行动者达至＂与自我一致＂从而实现＂自我认同＂的实在性条件;另一方面,友谊关系主体之间的共享恳谈、他我意向性态度、行动自律与道德自觉,则是社会行动者达至＂与他者一致＂从而实现＂社会团结＂的有效机制。然而,由于工具理性的强化、资本逻辑的宰制以及人类自身行为方式的异化,使得人们对友谊的建构几乎完全沦落为私领域的个人事务。笔者认为,现代性的友谊要重新恢复其作为自我认同与社会团结之重要机制的角色,既有必要启动人类心灵解放的第二次远航;还有必要对促进友谊之社会性伦理品格的提升加大政治性的集体投入。
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