摘要
法国人类学家阿兰·乐比雄大约于四十年前提出了“跨文化”的概念,他与中国哲学家赵汀阳以通信的方式进行了一场跨文化对话。讨论主题从跨文化理论到对一神论与普遍主义结合所产生的问题,再到作为存在论原则的儒家的“仁”思想,开启了不少值得进一步探讨的问题。如果说阿兰的跨文化理论建立在他始创的“互观人类学”研究范式之上的话,那么赵汀阳的跨文化理论则建立在他的共在性的、面向生活世界的存在论之上。这种存在哲学破除了普遍必然的,尤其是唯一的真理观,树立了多种真理的可能性,从而使跨文化对话有可能在深入他者语境的基础上相互反观对照,以期达到“文化重构”的目标。但在实践中,由于中西文化背景和文化诉求的深刻差异,导致跨文化对话就像是西西弗斯式的工作,艰难、无止境但又充满勇气和力量。
The French anthropologist Alain Le Pichon created the concept of“transculture”about forty years ago.He and the Chinese philosopher Zhao Tingyang conducted a transcultural dialogue through letters.The topics they discussed ranged from transcultural theory to the problems arising from the combination of monotheism and universalism,and thence to Confucian“benevolence”or“human-heartedness”as an ontological principle.This opened up many issues that merit further discussion.If Le Pichon’s transcultural theory is based on his“reciprocal anthropology”research paradigm,then Zhao’s is based on his ontological“being-with-others”facing the life-world.This existential philosophy breaks down the view of truth as universal,inevitable,and,especially,as the one and only,and establishes the possibility of multiple truths,thus making it possible for participants in transcultural dialogue to pursue mutual reflections and contrasts by entering deeply into the context of the other,with a view to achieving the goal of cultural reconstruction.In practice,however,the profound difference between Chinese and Western cultural backgrounds and claims makes transcultural dialogue into an arduous Sisyphean task,unending yet full of courage and strength.
出处
《中国社会科学评价》
2020年第4期76-84,156,157,共11页
China Social Science Review
