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本文对当代中国的“儒学复兴”风潮进行了批判性分析。“儒学复兴”论者有两种类型,一是以传统之辩护人而自任的传统论者,二是从文化政治论的角度出发的中国文明主体性的论述。针对前者,被动性地要求儒学符合“现代化”价值理念显然不利于儒学本身的主体发展,而通过儒学价值来对治西方社会负面要素的思路可能也不得要领,因为“当代中国”的诸多问题未必与西方社会同源。对于后者,本文分析了被“儒学才是普世价值”的论者一致否定的西方“普世价值”言说的问题。先验意义的“普世价值”说通过循环论证来进行意识形态的输出,并贬低不接受“普世价值”的国家与地区的价值理念。但是,在二十世纪得到解放的殖民地所各自倡导的“传统”以及价值理念也都在不自觉地情况下复制了西方的“东方主义”策略。从五四时期对儒学乃至传统的彻底否定,到今日彻底否定西方、提倡中国儒学之普世价值的言论,我们需要警惕从一个极端滑向另一个极端,掉进“全体化言说”陷阱的危险。
This article carries out a critical analysis of the current “Confucianism Revival” in contemporary China. There are two types of “Confucian Revival” theorists, one is a traditional argumentator who is a traditional defender and the other is a discussion of the subjectivity of Chinese civilization from the perspective of cultural politics. In view of the former, it is obviously detrimental to Confucianism’s subjective development that Confucianism is passively required to conform to the concept of “modernization” value, and the idea of treating the negative elements of Western society through Confucianism may not be able to achieve its goal because “contemporary China” Many of the problems may not be the same as the Western society. For the latter, this article analyzes the issue of what Western “Universal Value” statements are rejected by critics of “Confucianism as universal value.” The transcendental “universal value ” states that the output of ideology should be circulated to justify the values of the countries and regions that do not accept “universal values.” However, the “traditions” and value concepts advocated by the liberated colonies of the twentieth century all unwittingly replicated the Western “Orientalism” strategy. From the completely negation of Confucianism and even tradition in the May 4th period to the utter rejection of the West today and the promotion of the universal value of Chinese Confucianism, we need to guard against the fall from one extreme to the other and fall into the trap of “totalization of speech” danger.