On "New Thinking of Sinology"
Jiang Xiangdong's author's note : In recent years, the discussion of "Guoxue" in various sectors of our society has become a hot topic. However, through calm observation and rational thinking, we are not difficult to find. In fact, around the theme of "Guoxue", There are still many cognitive misunderstandings: First, China's contemporary ideological circles still have two extreme "tendencies" that simply equate "national studies" with "national quintessence" or "national scum", which clearly lacks the theoretical understanding of "national studies" This concept is an in-depth study of "premise reflection". This practice of "extreme" and "labeling" the study of "national studies" is the most prominent theoretical blind spot in the current study of "national studies"; second, contemporary academic research in China The so-called “Renaissance Chinese Studies” movement in the world often stops at “reorganizing national heritage”. This kind of “Chinese Studies” lack of “problem awareness” directly leads to the “hollowing” and “foaming” of “Chinese Studies”; In the contemporary civil society of our country (including the majority of students), the so-called "wearing Chinese clothes" and "reading ancient scriptures" and other forms are used to promote the trend of "national studies". The above was a show of "entertainment" and "formalization" that deviated from the original intention of promoting "national studies". In view of this, the author will focus on the core theme of "new thinking of Sinology" and talk about personal rough views in order to seek advice from the Fang family . First, what is "new thinking" in the study of "National Studies"?
First and foremost, it is a "prerequisite reflection" of the "theme" being discussed . In what sense do we use the concepts of "national studies", "Chinese traditional culture" or "history of Chinese thought"? Here, the author feels that for the "theme" we want to discuss, it is necessary to make the necessary "analysis" and "definition" in advance before we can talk about further in-depth research. Without this kind of "prerequisite reflection", our research All are just in the "pre-research" stage of "talking to oneself". Gadamer said: "The understanding of others must be premised on the recognition of their own limitations." People are limited rational beings and have limitations. They can't look at "history" like "God". The author basically makes a philosophical understanding of "Guoxue". For example, taking "Confucius" as an example, as far as its "history of effect" is concerned, "Confucius" is actually "national traditional culture". "Symbol" is closely related to the so-called "real Confucius" in history, but it is very different. The previous psychological research on the so-called "real Confucius" is of course valuable, but only in its derivative nature In the sense of, it does not belong to the original philosophical thinking about "Confucius". For the author , the vitality of "Confucius" is not in the "past" (for example, "historical literature" in the sense of "academic history"), but in the meaning of "present" and "future" (for example, "history of thought") "Creative Thinking" on the Internet). This is the most important point of the author's personal research on "national studies". In this regard, the so-called "new thinking" about the study of "Guoxue", according to the author's personal shallow views, refers to a new philosophical "cause" method of "Guoxue" research or the classic text of "Guoxue" The new philosophical "interpretation" mode. This new "cause" mode or "interpretation" mode does not mean that it is necessary to completely deny the "existence" "existence" of the previous "cause" mode or "interpretation" mode. Legitimacy ”, but only provides a new“ angle of view ”. This kind of“ angle of view ”is not a“ conclusive ”discourse, but an open“ position ”for possible future“ readers ”. The shortcoming of Chinese culture is her merits and vice versa. The author is willing to coexist with Chinese culture] died.
2. The study of "national studies" urgently needs "new thinking"
In the past 100 years, especially over the past 30 years of reform and opening up, the theoretical innovation of “Chinese Studies” or “Chinese traditional culture” has been closely related to its reflection on some major practical issues in contemporary human society, especially contemporary Chinese society , Now briefly summarized as follows:
(1) Theoretical reflection and response to the survival situation (such as environmental pollution and terrorism) faced by contemporary human society. In the contemporary study of "Chinese Studies", the training of basic skills such as reading of ancient documents and the excavation and sorting of newly excavated materials must not be overlooked, but the study of "Chinese Studies" must first be based on "problem awareness" The "question" of resources serves as the starting point and final destination of all research work, so that we can really deepen the study of "national studies". It is from this perspective that we seem to be able to say that we learn to be like Lao Tzu ( to deal with contemporary environmental pollution, global warming and even to improve the quality of human life and aesthetic appreciation ), and Confucius ( to cope with regional conflicts, ethnic conflicts and terrorism, etc.) Question ) That way, "thinking" and "questioning" are more meaningful than simply "organizing" and "reciting" what they said. In recent years, more and more scholars at home and abroad have tried to find "wisdom" from the ancient Chinese ideological resources to solve many major practical problems faced by contemporary human society. For example, 1993 Nian the World Conference on Religion, on global ethics , and the drafting of the declaration, they are the best in different countries, different nationalities moral maxims , screening out to deliberate, considered the world to find a moral maxims, As the bottom line of human ethics. In the end, the conference was unanimously approved, and only Confucius's " do not do what he wants, do not impose on others " was selected, known as the golden rule , that is, the bottom line of the moral code. This also fully illustrates the "wisdom" of ancient Chinese thoughtIt has the meaning of "universal value" for contemporary human society .
(2) Theoretical reflection and response to the reconstruction of the "subjectivity" of contemporary Chinese national culture (that is, "national spirit" or "socialist core values"). We know that since the 1990s of the last century, there has been a wave of "national studies fever" in mainland China . A considerable number of scholars have paid special attention to demonstrating the national characteristics and value of Chinese culture, and this kind of seeking reconstruction and highlight The efforts of the "subjectivity" of Chinese national culture have its inherent inevitability and realistic possibility. In general, the “National Studies Fever” indicates that China ’s contemporary ideological, academic, and civil society treats “national traditional culture” in a more rational and mature manner, which is a continuation of the overall rejection of traditional cultural ideas since the May 4th Movement. Inevitable choice for in-depth reflection. Specifically, the deeper our contemporary ideological, academic, and civil society's understanding and research of Western philosophy and culture, the deeper the reflection and understanding of traditional national culture: Chinese and Western philosophy and culture are fundamentally "paths" Different, although it can also distinguish its strength in a particular world pattern, it is difficult to simply say good or bad; learning and studying Western philosophy and culture will allow us to deepen our national traditions in a more open pattern Cultural understanding; if the depth and realm of understanding of the universe and life issues, ancient Chinese Zhou Yi thought does not seem inferior to Western philosophy and culture; to truly highlight the "subjectivity" of contemporary Chinese national culture Recognizing the "subjectivity" of heterogeneous cultures (such as Europe, the United States, Islam, Jewish, India, etc.) is the premise, blind optimism and arrogance are not desirable. In fact, the process of reconstructing the contemporary “national spirit” and the process of Sinicizing Marxism (that is, “core values of socialism”) are different “sides” of the same process. Over the past three decades of reform and opening up, China has been an economic and military power. However, China must also become a cultural power before it can become a truly global power. An in-depth study of "Chinese Studies" or "Chinese traditional culture" can just provide strong theoretical support for the "rise" of Chinese culture .
(3) Theoretical thinking and response to the important subject of "peaceful rise" of contemporary China. Regarding the "China's theory of peaceful rise", this is also a topic that has received considerable attention in recent years. According to the author's personal views: First, on the practical level, with China's growing economic and military strength over the past three decades, it will inevitably have a profound impact on the reorganization of the old geopolitical and international relations. While China offersThe "Peaceful Rise Theory" is most conducive to effectively resolve the strong reaction of the "China Threat Theory" between neighboring countries and the international community. Second, on the historical level, ancient Chinese Confucianism (for example, Confucius and Meng) clearly advocated "kingdom" "Politics" opposes "overbearing" politics. In fact, this has had a decisive impact on the formation of the cultural psychological structure of the Chinese nation. Fundamentally speaking, Chinese traditional culture does not belong to a culture that advocates "external expansion" ( For example, "The Book of Songs • Daya • Minlao" has a saying: "The people also stop, and can be well off. Benefiting this country, the four sides of Sui."; Du Fu's poem "Front Out of the Frontier" has a saying: "Gou Neng can control aggression" , How much killing. "And so on). Third, from a strategic perspective, China ’s “peaceful rise” is the most sensible move, and it is also in the best interest of the long-term interests of the Chinese nation and the overall interests of the Chinese nation. On the one hand, the experience of human history fully shows that those Hegemony established solely by force will not last long; on the other hand, China will still belong to a developing country for a long time after all, and its national strength is still very limited. The modernization process of the Chinese army and national defense, especially the modernization process of the Chinese navy is still in its initial stage Although the Chinese aircraft carrier has launched a trial flight in recent years, the “hardware” and “software” of the Chinese navy ’s ocean-going and deep-sea operations are not fully available. The author feels that the real completion of the Chinese navy ’s modernization process will be based on the Taiwan issue, the South China Sea issue and the The Diaoyu Islands issue and other border issues have become no longer a problem as its hallmark. This is just like the United States has no border issues, because maintaining sovereignty and territorial integrity depends on power itself. Fourthly, as far as the theoretical level is concerned, the author has mentioned in the previous article that China has been an economic and military power for more than 30 years of reform and opening up, but China must also become a cultural power before it can become a real power. China ’s determination to take the path of “peaceful rise” seems to also herald the possibility of China becoming a global ideological center in the future. Although ancient China (Laozi, Confucius), ancient India (Buddha) and ancient Greece (Plato, Aristotle) and ancient Rome (Augustin) used to be one of the world ’s ideological centers at that time, but in the world ideological pattern since the Western Renaissance, Europe (Italy, Britain, Germany, France, etc.) and the contemporary United States have become successively The ideological center of the entire world, while Oriental thought has long been completely marginalized. However, the survival situation faced by contemporary human society (for example, environmental pollution and terrorism) has caused more and more scholars at home and abroad to try to find from the ancient Chinese ideological resources to solve many of the major realities faced by contemporary human society. The "wisdom" of the problem. We look forward to the renaissance of Chinese thought. Therefore, at this stage, in-depth research on related "national studies" topics including Laozi and Confucius thoughts has not only very important theoretical significance, but also very important practical significance.
3. How to obtain "new thinking" in "national studies" research?
Fundamentally, contemporary research "national studies" to obtain "new thinking" must be accurately understood and properly grasp the " academic history " research ideas and "history of ideas" research idea of "benign" (instead of "vicious") interactive relationship :
First of all, according to my personal humble opinion, "history of ideas" First and foremost it should be understood as "thinking" and "history issue", and in the past has produced a "thought" is saved in the "problem" form on the "academic history" this body Among them, in this sense, we seem to be able to say that "academic history" is the "history of thought" that has arisen in the past;
Secondly, from the perspective of practical operation, there seems to be an obvious "conflict" between the research of "history of thought" and "academic history": the former usually focuses on "Six Classics Annotate Me", "Next Talk" and "How to Innovate" Such questions belong to a kind of "active" learning; while the latter usually focus on "I note the Six Classics", "According to speaking" and "how to sort out or inherit", and belong to a "passive" learning. Again, on the surface, the above "statement" seems to make sense, doesn't it? actually not. The most fundamental reason is that it does not really understand the essential relationship between "academic history" and "history of thought": for any "discipline", whether it is to choose the path of "academic history" or "history of thought" The "path" is just the difference between the "starting point" or "starting point" of research work, but the "history of thought" requires the accumulation and training of the necessary "academic history", and the accumulation and training of the necessary "academic history" must also be based on To promote rather than deviate from the study of "history of thought" itself, therefore, for any (especially humanities) "discipline", it should be "I note the six classics" and "six classics note me", "photo His story "and" speak "," inheritance "and" innovation "," passive "and" active "positive interaction" learning to ask " ; " history of ideas "Research left the necessary" academic history "of accumulation and training It will flow into "exaggeration" and "emptiness"; and the study of "academic history" will be disorientated or even deviate from its original intention of work without the "problem consciousness" of "history of thought".
Finally, in China ’s contemporary ideological circles, one of the most shocking and worrying facts is that the study of “academic history” is actually equivalent to the hard-working and solid “documentology” (ie, external “data”) Organize or edit, but the internal "thought" itself is "forgotten", "abandoned" or "empty"); "academic history" research has become a "protective umbrella" and "shame cloth" to cover the low-level repeated labor research results; The study of "academic history" has become the most prestigious "apologetic" to escape "problem consciousness" and "theoretical innovation". Past historical experience has repeatedly warned us that if the above-mentioned "study mode" or "thinking mode" cannot be "transformed" or even "eradicated" in time, it will seriously hinder the implementation of China's cultural power strategy and the enhancement of cultural soft power And the improvement of comprehensive national strength. How easy is "innovation"? Such "phenomenon" should undoubtedly arouse the great attention and attention of people of insight from all walks of life in our society.
Jiang Xiangdong, Doctor of Philosophy, is currently an associate researcher at the Chinese Ideology History Research Institute of the Institute of History, Chinese Academy of Social Sciences.
(This article originally contained: "Expo Group Books", Issue 3, 2017, pages 52-57.)
“国学新思维”刍议
Jiang Xiangdong's author's note : In recent years, the discussion of "Guoxue" in various sectors of our society has become a hot topic. However, through calm observation and rational thinking, we are not difficult to find. In fact, around the theme of "Guoxue", There are still many cognitive misunderstandings: First, China's contemporary ideological circles still have two extreme "tendencies" that simply equate "national studies" with "national quintessence" or "national scum", which clearly lacks the theoretical understanding of "national studies" This concept is an in-depth study of "premise reflection". This practice of "extreme" and "labeling" the study of "national studies" is the most prominent theoretical blind spot in the current study of "national studies"; second, contemporary academic research in China The so-called “Renaissance Chinese Studies” movement in the world often stops at “reorganizing national heritage”. This kind of “Chinese Studies” lack of “problem awareness” directly leads to the “hollowing” and “foaming” of “Chinese Studies”; In the contemporary civil society of our country (including the majority of students), the so-called "wearing Chinese clothes" and "reading ancient scriptures" and other forms are used to promote the trend of "national studies". The above was a show of "entertainment" and "formalization" that deviated from the original intention of promoting "national studies". In view of this, the author will focus on the core theme of "new thinking of Sinology" and talk about personal rough views in order to seek advice from the Fang family . First, what is "new thinking" in the study of "National Studies"?
First and foremost, it is a "prerequisite reflection" of the "theme" being discussed . In what sense do we use the concepts of "national studies", "Chinese traditional culture" or "history of Chinese thought"? Here, the author feels that for the "theme" we want to discuss, it is necessary to make the necessary "analysis" and "definition" in advance before we can talk about further in-depth research. Without this kind of "prerequisite reflection", our research All are just in the "pre-research" stage of "talking to oneself". Gadamer said: "The understanding of others must be premised on the recognition of their own limitations." People are limited rational beings and have limitations. They can't look at "history" like "God". The author basically makes a philosophical understanding of "Guoxue". For example, taking "Confucius" as an example, as far as its "history of effect" is concerned, "Confucius" is actually "national traditional culture". "Symbol" is closely related to the so-called "real Confucius" in history, but it is very different. The previous psychological research on the so-called "real Confucius" is of course valuable, but only in its derivative nature In the sense of, it does not belong to the original philosophical thinking about "Confucius". For the author , the vitality of "Confucius" is not in the "past" (for example, "historical literature" in the sense of "academic history"), but in the meaning of "present" and "future" (for example, "history of thought") "Creative Thinking" on the Internet). This is the most important point of the author's personal research on "national studies". In this regard, the so-called "new thinking" about the study of "Guoxue", according to the author's personal shallow views, refers to a new philosophical "cause" method of "Guoxue" research or the classic text of "Guoxue" The new philosophical "interpretation" mode. This new "cause" mode or "interpretation" mode does not mean that it is necessary to completely deny the "existence" "existence" of the previous "cause" mode or "interpretation" mode. Legitimacy ”, but only provides a new“ angle of view ”. This kind of“ angle of view ”is not a“ conclusive ”discourse, but an open“ position ”for possible future“ readers ”. The shortcoming of Chinese culture is her merits and vice versa. The author is willing to coexist with Chinese culture] died.
2. The study of "national studies" urgently needs "new thinking"
In the past 100 years, especially over the past 30 years of reform and opening up, the theoretical innovation of “Chinese Studies” or “Chinese traditional culture” has been closely related to its reflection on some major practical issues in contemporary human society, especially contemporary Chinese society , Now briefly summarized as follows:
(1) Theoretical reflection and response to the survival situation (such as environmental pollution and terrorism) faced by contemporary human society. In the contemporary study of "Chinese Studies", the training of basic skills such as reading of ancient documents and the excavation and sorting of newly excavated materials must not be overlooked, but the study of "Chinese Studies" must first be based on "problem awareness" The "question" of resources serves as the starting point and final destination of all research work, so that we can really deepen the study of "national studies". It is from this perspective that we seem to be able to say that we learn to be like Lao Tzu ( to deal with contemporary environmental pollution, global warming and even to improve the quality of human life and aesthetic appreciation ), and Confucius ( to cope with regional conflicts, ethnic conflicts and terrorism, etc.) Question ) That way, "thinking" and "questioning" are more meaningful than simply "organizing" and "reciting" what they said. In recent years, more and more scholars at home and abroad have tried to find "wisdom" from the ancient Chinese ideological resources to solve many major practical problems faced by contemporary human society. For example, 1993 Nian the World Conference on Religion, on global ethics , and the drafting of the declaration, they are the best in different countries, different nationalities moral maxims , screening out to deliberate, considered the world to find a moral maxims, As the bottom line of human ethics. In the end, the conference was unanimously approved, and only Confucius's " do not do what he wants, do not impose on others " was selected, known as the golden rule , that is, the bottom line of the moral code. This also fully illustrates the "wisdom" of ancient Chinese thoughtIt has the meaning of "universal value" for contemporary human society .
(2) Theoretical reflection and response to the reconstruction of the "subjectivity" of contemporary Chinese national culture (that is, "national spirit" or "socialist core values"). We know that since the 1990s of the last century, there has been a wave of "national studies fever" in mainland China . A considerable number of scholars have paid special attention to demonstrating the national characteristics and value of Chinese culture, and this kind of seeking reconstruction and highlight The efforts of the "subjectivity" of Chinese national culture have its inherent inevitability and realistic possibility. In general, the “National Studies Fever” indicates that China ’s contemporary ideological, academic, and civil society treats “national traditional culture” in a more rational and mature manner, which is a continuation of the overall rejection of traditional cultural ideas since the May 4th Movement. Inevitable choice for in-depth reflection. Specifically, the deeper our contemporary ideological, academic, and civil society's understanding and research of Western philosophy and culture, the deeper the reflection and understanding of traditional national culture: Chinese and Western philosophy and culture are fundamentally "paths" Different, although it can also distinguish its strength in a particular world pattern, it is difficult to simply say good or bad; learning and studying Western philosophy and culture will allow us to deepen our national traditions in a more open pattern Cultural understanding; if the depth and realm of understanding of the universe and life issues, ancient Chinese Zhou Yi thought does not seem inferior to Western philosophy and culture; to truly highlight the "subjectivity" of contemporary Chinese national culture Recognizing the "subjectivity" of heterogeneous cultures (such as Europe, the United States, Islam, Jewish, India, etc.) is the premise, blind optimism and arrogance are not desirable. In fact, the process of reconstructing the contemporary “national spirit” and the process of Sinicizing Marxism (that is, “core values of socialism”) are different “sides” of the same process. Over the past three decades of reform and opening up, China has been an economic and military power. However, China must also become a cultural power before it can become a truly global power. An in-depth study of "Chinese Studies" or "Chinese traditional culture" can just provide strong theoretical support for the "rise" of Chinese culture .
(3) Theoretical thinking and response to the important subject of "peaceful rise" of contemporary China. Regarding the "China's theory of peaceful rise", this is also a topic that has received considerable attention in recent years. According to the author's personal views: First, on the practical level, with China's growing economic and military strength over the past three decades, it will inevitably have a profound impact on the reorganization of the old geopolitical and international relations. While China offersThe "Peaceful Rise Theory" is most conducive to effectively resolve the strong reaction of the "China Threat Theory" between neighboring countries and the international community. Second, on the historical level, ancient Chinese Confucianism (for example, Confucius and Meng) clearly advocated "kingdom" "Politics" opposes "overbearing" politics. In fact, this has had a decisive impact on the formation of the cultural psychological structure of the Chinese nation. Fundamentally speaking, Chinese traditional culture does not belong to a culture that advocates "external expansion" ( For example, "The Book of Songs • Daya • Minlao" has a saying: "The people also stop, and can be well off. Benefiting this country, the four sides of Sui."; Du Fu's poem "Front Out of the Frontier" has a saying: "Gou Neng can control aggression" , How much killing. "And so on). Third, from a strategic perspective, China ’s “peaceful rise” is the most sensible move, and it is also in the best interest of the long-term interests of the Chinese nation and the overall interests of the Chinese nation. On the one hand, the experience of human history fully shows that those Hegemony established solely by force will not last long; on the other hand, China will still belong to a developing country for a long time after all, and its national strength is still very limited. The modernization process of the Chinese army and national defense, especially the modernization process of the Chinese navy is still in its initial stage Although the Chinese aircraft carrier has launched a trial flight in recent years, the “hardware” and “software” of the Chinese navy ’s ocean-going and deep-sea operations are not fully available. The author feels that the real completion of the Chinese navy ’s modernization process will be based on the Taiwan issue, the South China Sea issue and the The Diaoyu Islands issue and other border issues have become no longer a problem as its hallmark. This is just like the United States has no border issues, because maintaining sovereignty and territorial integrity depends on power itself. Fourthly, as far as the theoretical level is concerned, the author has mentioned in the previous article that China has been an economic and military power for more than 30 years of reform and opening up, but China must also become a cultural power before it can become a real power. China ’s determination to take the path of “peaceful rise” seems to also herald the possibility of China becoming a global ideological center in the future. Although ancient China (Laozi, Confucius), ancient India (Buddha) and ancient Greece (Plato, Aristotle) and ancient Rome (Augustin) used to be one of the world ’s ideological centers at that time, but in the world ideological pattern since the Western Renaissance, Europe (Italy, Britain, Germany, France, etc.) and the contemporary United States have become successively The ideological center of the entire world, while Oriental thought has long been completely marginalized. However, the survival situation faced by contemporary human society (for example, environmental pollution and terrorism) has caused more and more scholars at home and abroad to try to find from the ancient Chinese ideological resources to solve many of the major realities faced by contemporary human society. The "wisdom" of the problem. We look forward to the renaissance of Chinese thought. Therefore, at this stage, in-depth research on related "national studies" topics including Laozi and Confucius thoughts has not only very important theoretical significance, but also very important practical significance.
3. How to obtain "new thinking" in "national studies" research?
Fundamentally, contemporary research "national studies" to obtain "new thinking" must be accurately understood and properly grasp the " academic history " research ideas and "history of ideas" research idea of "benign" (instead of "vicious") interactive relationship :
First of all, according to my personal humble opinion, "history of ideas" First and foremost it should be understood as "thinking" and "history issue", and in the past has produced a "thought" is saved in the "problem" form on the "academic history" this body Among them, in this sense, we seem to be able to say that "academic history" is the "history of thought" that has arisen in the past;
Secondly, from the perspective of practical operation, there seems to be an obvious "conflict" between the research of "history of thought" and "academic history": the former usually focuses on "Six Classics Annotate Me", "Next Talk" and "How to Innovate" Such questions belong to a kind of "active" learning; while the latter usually focus on "I note the Six Classics", "According to speaking" and "how to sort out or inherit", and belong to a "passive" learning. Again, on the surface, the above "statement" seems to make sense, doesn't it? actually not. The most fundamental reason is that it does not really understand the essential relationship between "academic history" and "history of thought": for any "discipline", whether it is to choose the path of "academic history" or "history of thought" The "path" is just the difference between the "starting point" or "starting point" of research work, but the "history of thought" requires the accumulation and training of the necessary "academic history", and the accumulation and training of the necessary "academic history" must also be based on To promote rather than deviate from the study of "history of thought" itself, therefore, for any (especially humanities) "discipline", it should be "I note the six classics" and "six classics note me", "photo His story "and" speak "," inheritance "and" innovation "," passive "and" active "positive interaction" learning to ask " ; " history of ideas "Research left the necessary" academic history "of accumulation and training It will flow into "exaggeration" and "emptiness"; and the study of "academic history" will be disorientated or even deviate from its original intention of work without the "problem consciousness" of "history of thought".
Finally, in China ’s contemporary ideological circles, one of the most shocking and worrying facts is that the study of “academic history” is actually equivalent to the hard-working and solid “documentology” (ie, external “data”) Organize or edit, but the internal "thought" itself is "forgotten", "abandoned" or "empty"); "academic history" research has become a "protective umbrella" and "shame cloth" to cover the low-level repeated labor research results; The study of "academic history" has become the most prestigious "apologetic" to escape "problem consciousness" and "theoretical innovation". Past historical experience has repeatedly warned us that if the above-mentioned "study mode" or "thinking mode" cannot be "transformed" or even "eradicated" in time, it will seriously hinder the implementation of China's cultural power strategy and the enhancement of cultural soft power And the improvement of comprehensive national strength. How easy is "innovation"? Such "phenomenon" should undoubtedly arouse the great attention and attention of people of insight from all walks of life in our society.
Jiang Xiangdong, Doctor of Philosophy, is currently an associate researcher at the Chinese Ideology History Research Institute of the Institute of History, Chinese Academy of Social Sciences.
(This article originally contained: "Expo Group Books", Issue 3, 2017, pages 52-57.)
“国学新思维”刍议
笔者按：近些年来，我国社会各界有关“国学”的讨论早已成为一个热门话题，然而透过冷静的观察与理性的思考，我们并不难发现，实际上，围绕“国学”这个主题，还存在诸多的认知误区：其一，我国当代思想界仍然存在将“国学”简单地等同于“国粹”或“国渣”之两种极端”倾向”,明显缺乏从理论上对“国学”这个概念作“前提性反思”的深度研究,这种将“国学”研究“极端化”、“标签化”的做法正是当前“国学”研究中最突出的理论盲点；其二，我国当代学术界的所谓“复兴国学”运动往往止步于“整理国故”，这种缺乏“问题意识”的“国学”研究直接导致了“国学”研究的“空心化”与“泡沫化“；其三，我国当代民间社会(包括广大大中小学生)出现的通过所谓“穿汉服”与”读古经”等形式以弘扬“国学”的风潮，实际上是一场偏离了弘扬”国学”初心的“娱乐化”与“形式化”作秀。有鉴于此，笔者将着重围绕“国学新思维”这个核心主题，谈谈个人的粗浅看法，以求教于方家——
(三)对准确把脉当代中国“和平崛起”这个重大课题的理论思考与回应。关于“中国和平崛起论”，这也是近些年来颇受关注的一个话题了。依笔者个人的浅见：其一，就现实层面言，随着过去三十多年来中国在经济与军事上的日益强大，必然会对旧有的地缘政治与国际关系格局的重组产生深远影响，而中国提“和平崛起论”最有利于有效化解周边国家与国际社会之“中国威胁论”的强烈反应；其二，就历史层面言，中国古代儒家思想（比如说，孔、孟）都明确推崇“王道”政治而反对“霸道”政治，而实际上这一点已对中华民族之文化心理结构的形成产生了决定性的影响，从根本上说，中国传统文化不属于一种崇尚“对外扩张”的文化（比如说，《诗经•大雅•民劳》有言曰：“民亦劳止，汔可小康。惠此中国，以绥四方。”；杜甫诗《前出塞》有言曰：“苟能制侵凌，岂在多杀伤。”如此等等）。其三，就战略层面言，中国走“和平崛起”之路实属最明智之举，也最符合中国国家长远利益与中华民族整体利益的最大化：一方面，人类历史的经验充分表明，那些单纯靠武力建立起来的霸权都长久不了；另一方面，中国毕竟仍然将长期属于发展中国家，其国力还很有限，中国军队与国防的现代化进程，尤其是中国海军的现代化进程尚处于初始阶段，尽管中国航母已于近年下水试航，但中国海军的远洋、深海作战之“硬件”与“软件”都尚不完全具备，笔者觉得，中国海军现代化进程的真正完成将以台湾问题、南海问题与钓鱼岛问题等海疆问题都变得不再是个问题为其标志，这正如美国没有海疆问题一样，因为维护主权与领土完整靠的最终还是实力本身。其四，就理论层面言，笔者在前文已经提到了，改革开放三十多年来，中国已经是一个经济、军事大国，但中国同样必须成为一个文化上的大国，才有可能成为一个真正意义上的全球大国，而中国决心走“和平崛起”之路，似乎同时也预示了中国在未来成为一个全球思想中心的可能性。虽然古代中国（老子、孔子）、古代印度（佛陀）与古代希腊(Plato,Aristotle)以及古代罗马(Augustin)都曾经是当时世界的思想中心之一，但在西方“文艺复兴”以来的世界思想格局中，欧洲(意大利、英国、德国与法国等)以及当代美国都先后成为整个世界的思想中心，而东方思想则长期处于被彻底边缘化的境地。但当代人类社会所面临的生存境遇（比如说，环境污染与恐怖主义等问题）让海内外越来越多的学者都尝试从中国古代思想资源中寻找解决当代人类社会所共同面临的诸多重大现实问题的“智慧”。我们期待着中国思想的复兴，因而，在现阶段深入开展对包括老子、孔子思想在内等相关“国学”课题的研究，不仅具有十分重要的理论意义，也同样具有十分重要的现实意义。
最后，在我国当代思想界，一个最令人触目惊心、也最令人担忧的事实是：“学术史”的研究实际上被等同于勤奋、扎实的“文献学”（即外在的“资料”整理或编辑，而内在的“思想”本身却被“遗忘”、”摒弃“或“掏空”）；“学术史”的研究成为掩盖低水平重复劳动科研成果的“保护伞”与“遮羞布”；“学术史”的研究成为逃避“问题意识”与“理论创新”的最冠冕堂皇的“托辞”。过去的历史经验一再告诫我们，上述这种“治学模式”或“思维方式”如不能及时地予以“转换”甚至“根除”，其必将严重阻碍我国文化大国战略的实施与文化软实力的增强以及综合国力的提升。“创新”谈何容易？诸如此类“现象”无疑应当引起我国社会各界有识之士的高度重视与关注。
（此文原载：《博览群书》2017年第3期，第52-57页。）
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