文明对话与启蒙心态

1995年 3月 1 2 -1 4日 ,马来西亚马来亚大学举办了一个主题为“文明对话 :伊斯兰教与儒教”的国际学术讨论会 ,简称“回儒对话”国际学术讨论会。马来西亚国内有约千人参加讨论会 ,一些国际知名学者也应邀出席。伊斯兰教是马来西亚的国教 ,儒教被认为是马来西亚华人的传统信仰 ,所以回儒对话实际上就是伊斯兰教文化群体与中华儒家文化群体的对话。这是马来西亚第一次举行如此规模的文化、宗教对话会议 ,受到马国内各界的重视和欢迎 ,同时会议虽然不是政府出面组织的 ,但政府的副总理出席会议并发言 ,使会议具有了明显的官方合法性。马来西…     

文明对话与族际和谐

我国的国情与西欧单一民族国家不同,我国是一个统一的多民族的有着多元文化的国家,各民族既认同于中华民族和中华文化,又保留着各自的民族特色和民族文化,形成了在认同中容多样、在多样中求认同的格局。这就要求在新形势下必须加强各民族之间的文化交流与沟通,以实现各民族之间的和谐,增强中华民族的凝聚力。而穆斯林文化独具特色,个性鲜明,更需要与各民族文化特别是华夏文化交流与沟通,从而达到"各美其美,美人之美,美美与共"的境界,为实现建立现代化强国的共同目标创造良好的社会环境。     

当代“印穆”对话探究

在反恐战争背景下,为缓解印度教徒与穆斯林日益紧张的关系,促进南亚地区稳定和安全,印、穆之间的宗教和文明对话成为一种必然选择。本文通过分析客观存在的历史和现实因素,试图探讨印穆对话的可能性,以及其面临的主要阻滞因素,指出印、穆双方都应该吸取历史教训,更新思想,通过政治、教育、宗教等改革积极推动印穆对话的顺利进行。     

From Separate Corners to Dialogue and Action

How can higher education programs engage students in building a shared commons to address inequalities and foster commitment to intergroup collaboration? Intergroup dialogue is one such possibility to provide forums for meaningful engagement among students from diverse backgrounds. Findings from field experiments at nine colleges and universities show that students in intergroup dialogues increased significantly more than counterparts in control groups and social science comparison groups in their critiques of inequality and their commitments to post-college action to redress inequalities. Further, students in intergroup dialogues rated the frequency of the core communication processes more highly than the social science comparison students. The communication processes help account for the greater increase in students’ critiques of inequality and commitment to post-college actions.     

穆斯林社会与全球文明对话

近十几年来,文明对话成为一个全世界的热门话题。如果在英文Google上检索一下“Dialogue be-tween Civilizations”(2005年10月5日星期三4:30pm),相关条目达104万①。而用中文Google在全部中文网页检索“文明对话”,相关条目为110万(同时间)。值得注意的是不仅这些条目大多与伊     

伊斯兰的宗旨--兼及与儒家文明的对话

儒家经典《大学》给人们设计了循序渐进地实现理想人生和完美社会的宏伟蓝图,勾勒出了“修身、齐家、治国、平天下”这条具有浓厚实践色彩的生命追求轨迹和精神升华阶梯。无独有偶,世界上还有另一条为人生铺设的进升道路,多少世纪来与儒家的道路平行递进。那就是伊斯兰为造就“善良的人类”而设计的“良好的个人、良好的家庭、良好的社会、善良的民族、良好的国家、善良的人类”这样环环紧扣、由小到大地实现人格完美和人类和谐的轨道。伊斯兰铺设的这条道路其起点和终点与儒家有殊途同归之妙。这就为伊儒两大文明的和平对话找到了适当的切入点,也为进一步合作提供了坚实的基础。     

Dialogue as Resistance to Western Metaphysics

Behind all its cultural, political and ethnic variety, I argue, the ‘West’ is founded on a single account of Being, according to which any being is composed of ‘form’ and ‘matter’, with matter dominating form. The West is thus founded on a writing of domination into the nature of being itself. One way to combat that is through various kinds of dialogue that are orientated, not merely to truth, but to freedom. I sketch out the basic forms of such dialogue and suggest that there is some hope that it will come to be employed by both Westerners and non-Westerners.     

文明对话的发展及其世界意义

苏联解体 ,冷战结束 ,美国哈佛大学著名学者亨廷顿提出“文明冲突论”。他认为一场新的冷战为期不远 ,所不同的是已经过去的冷战是以意识形态为分野 ,而新的冷战是以文化为界线 ;过去的威胁是苏联 ,现在的威胁则是伊斯兰教—儒教的联盟。他的这个论点 ,国际大部分学者很难苟同。美国哈佛大学另一位著名学者杜维明教授则力主“文明对话论” ,他相信多元文化并存 ,通过对话和理解 ,通过各种文化自身的反省与变革 ,人类一定会迎来一个充满希望的新世纪。为此 ,几年来他在世界各地组织并参加一些“文明对话”的国际学术讨论会。在他的带动下 , 2 0 0 2年 8月哈佛大学—燕京学社与南京大学在南京召开了“文明对话国际学术讨论会” ,这是一次穆斯林学者与非穆斯林学者的文明对话的学术讨论会。本刊 2 0 0 2年第 4期已选载了这次会议的部分学术论文。在这次会议上杜维明先生发表了题为“文明对话的发展及其世界意义”的演讲 ,他视野开阔 ,观点新颖 ,在与会学者中引起很大的反响他认为很多杰出的学者已经看到亨廷顿“文明冲突论”非常狭隘的二分法破绽。如果要在全球化的过程中使各种不同的民族文化能够逐渐地在合而不同的背景下生存就需要通过对话,逐渐发展出生命共同 体的意愿 ;通过对话 ,大家都具有和平共     

中伊文化对话交流的动力与障碍

中华文化和伊斯兰文化都属世界上为数不多的大文化之列,在人类文化史上占有举足轻重的重要位置,二者同属东方,相互毗邻,共处千年,同盛同衰,有着非常相近的内在精神和极其相似的历史命运。在新的世纪,中伊两大文化的对话交流将会日益加深,因为两大文化在对话交流方面有着广泛而坚实的基础和强有力的动力。 一、在当前的全球化进程中,中伊两大文化有着共同的任务和一致的利益,深化双方的对话交流,是历史的必然和时代的要求。 中国与阿拉伯伊斯兰国家,没有任何历史的积怨,而今又共同构成了世界最大的发展中国家群,有     

伊斯兰视阈中的文明对话与全球伦理

关于开展文明对话、构建全球伦理的讨论,是自20世纪90年代以来国际学术界的重大议题,中国学术界也积极参与有关讨论,发表了不少独到的意见。但中国学术界对伊斯兰文明在开展文明对话、构建全球伦理方面所具有的独特价值和意义尚缺乏必要的理解和研究。本文通过对伊斯兰文明及其内在精神的揭示,特别是从伊斯兰文明之源的《古兰经》和圣训的原则精神出发,指出倡导文明对话不仅是伊斯兰文明固有的人文精神,而且也是伊斯兰文明的历史传统;同时,构建全球伦理也是伊斯兰文明始终追求的重要目标,伊斯兰文明丰富的伦理思想为今天的全球伦理建设提供了重要的思想资源,开展平等的文明对话,是构建全球伦理的必由之路。     

文明对话与大中东改革

伊斯兰世界在抗议和反对“文明冲突论”的过程中提出了文明对话的主张,美国在伊战后提出了全面控制和改造中东的大中东计划。本文从伊斯兰世界的宗教文化、改革文化和政治文化三个层面分析归纳了阿拉伯、伊斯兰国家在美国大中东计划出台前后,开展改革初期的文化观察点和当前处境,旨在引起我国回族学者的关心和兴趣,推动、深化和提高我国对伊斯兰文化的研究工作。     

马福祥与现代回儒对话——兼谈回儒对话的价值与意义

马福祥（1876-1932）,字云亭,回族,甘肃临夏人,与其侄马鸿宾、子马鸿逵执政宁夏长达37年之久,先后出任宁夏护军使、绥远都统、西北边防会边、航空督办、国民党军事委员会委员、故宫博物院理事、青岛特别市市长、安徽省主席、蒙藏委员会委员长等要职,曾得到西北回族军人拥戴,以西北回民领袖身份自居。马福祥一生饱读经书,崇尚儒家文化,同时非常关心回族文化教育事业,为消除清代在回汉民族间造成的创伤及隔阂,提倡回儒对话,成绩显著,成为现代社会著名回族人物。     

中国西南、西北两性对歌的比较研究

两性对歌是上古至今中国传统民间音乐存在的常态。当我们立足于田野,重温被《诗经》记录的吟唱,并与两性对歌跨越时空地相遇时,它给予今人理解中国对歌传统以何种启示?比较研究或许可以让我们在古今间建立起共同的文化意识和跨越地理的象征性关联,寻找对歌文化观念体系的痕迹。本文的比较研究在设定的比较刻度中进行,即基于不同材料与个案的综合,以"仪式性歌唱"1的各类文化变量,对中国西南西北两地的两性对歌展开定性的比较研究。     

Words and actions: Italian ultras and neo-fascism

Over the past two decades the link – perceived and actual – between political extremism and football fans has been the subject of academic, political, and policing debate. It is not rare to witness manifestations of intolerance and ideological statements referring to regional, national and international issues at football stadia. In Italian football stadia, political representation has been evident for decades; politics has been integral to all realms of Italian society and culture since the origin of the nation. As one of the most significant Italian cultural practices, football has not been an exception. This combination of theory and action inspires thousands of young male football supporters. The football stadium might thus be interpreted as a twenty-first century social Agorá, where political opinions – otherwise ghettoized in society – can be freely expressed in pursuit of a wider consensus. This paper explores the under-researched milieu of neo-fascist ideology as displayed in contemporary Italian football stadia. Contributing original material and employing as conceptual frameworks the New Consensus Theory on fascism and the works of Julius Evola and Georges Sorel, this analysis hypothesizes that the neo-fascist tenets manifested by the ideologically-oriented ‘ultras’ fan groups, may be understood as both a consequence of, and a resistance against the dominant socio-cultural and political values of contemporary Italy. The research conducted between 2003–2007 sought to evaluate two internationally renowned ultras groups located in the Italian capital of Rome: the Boys of AS Roma and the Irriducibili of SS Lazio who enact their performances on their respective ‘curve’ [football terraces] of the city's Olympic stadium. Utilizing the ethnographic method, unique access was achieved in a notoriously difficult research milieu bringing the researcher into the social-cultural world of the participants and to the echelons of the extra-parliamentary Italian far right. Research sought to uncover the groups’ social interactions, values, and political beliefs, as a way of contributing to an understanding of both the Italian ultras of the twenty-first century and indeed the wider political milieu of the modern nation-state of Italy.     

Between Civilizations: One Side of a Dialogue

In the present global context, the ‘problem’ of religion in relation to gender has become predominantly about the situation of Muslim women and what this indicates about the state of our civilization. Thus, in such incidents as the death of Aqsa Parvez (age 16) in late 2007 in Toronto, Canada, Muslim women's bodies, as many scholars have argued, become the battlegrounds which clearly demarcate the line between the civilized secular modern nation and premodern religious fundamentalisms. In this paper, I want to extend this critical work by bringing in an analysis of the second or ‘homegrown’ generation as it is in this context, I will argue that national anxieties about Canada's global status as a tolerant multicultural nation are most pronounced. Drawing on the work of Asad (2003), Mahmood (2006) and Brown (2006), I will outline how conceptions of tolerance and secularism operate through culture to produce a racialized distinction between the civilized, modern citizen and premodern fundamentalist groups in the making of Canada as a white settler multicultural nation. In order to illustrate this concretely, I will carry out a critical content analysis of representations of Aqsa Parvez's death in the media, representations which clearly demonstrate the contemporary operation of secularism and tolerance in relation to multiculturalism and its particular intensity as it pertains to second generation Muslims. In the conclusion, I want to reflect on how we might rethink our understanding of violence against Muslim women in order to destabilize this powerful binaristic framing which continues to secure a white settler hegemony of ‘multiculturalism within a bilingual framework’ even as it obscures the power relations through which it sustains a racial hierarchy.     

新年寄语

时间之手翻开了公元2007年的日历,《世界民族》增加印张后的第一期与读者见面了。如果说这份刊物有什么变化,显而易见是它较以往要厚重了一些。当然,这种“厚重”并不在于篇幅的增加,而是学术容量的扩展。这一变化不仅说明了《世界民族》自创刊以来为越来越多的学界同仁所看重,而且也标志着我国世界民族研究的深入发展,这是值得祝贺的事情!人类社会是个民族的大千世界,也是一个主要由多民族国家组成的国际社会。多民族国家内部的族际关系,民族-国家(nation-state)时代的国际秩序,都属于这个民族大千世界纵横交错的关系范畴。《世界民族》杂…     

Recognition and Difference: The Power of Perspectives in Interpretive Dialogue

Confronted with vast cultural differences mediated by social power relations, the human and social sciences face a major challenge: How can one adequately recognize a differently situated human agent, given that all interpretation is grounded in culturally local, partially implicit, and socially shaped background assumptions? Based on the hermeneutic premise that understanding is grounded in the interpreter's background and identity, the article develops an argument how the recognition of difference is possible in interpretive dialogue. According to our view, epistemic and ethical recognition of the other can be achieved if the linguistic potential for reflexive perspective-taking is taken into account and unleashed in interpretation. Proceeding through constructive criticism, we first show with Said's analysis of Orientalism how power-defined symbolic perspectives can distort the hermeneutic recognition of the other. Yet we also show how Said himself fails to develop the possible position of a new hermeneutic attitude toward cultural difference. We then turn to Levinas’ radical recognition of otherness since it forcefully undercuts an essentializing or objectifying attitude toward human agency. However, Levinas fails to integrate the recognition of the other with the concrete linguistically mediated self-understanding of socially situated agents. This forces us to suggest, in the third and final section, a new approach. We show that an epistemically and ethically adequate understanding of the other—which includes the normative constraint of an interpretive orientation at the self-understanding of the other—can be grounded in the linguistically mediated competence for interpretive perspective-taking.     

语言、濒危与文化——语言学与人类学的对话

随着社会进程的加快,语言濒危和消失的速度越来越快。一种语言的消失就意味着一种文化的消失,对濒危语言进行传承和保护,也就是对文化多样性的保护。语言学界对濒危语言进行调查、记录,其研究方法与人类学相似,研究内容有交叉,在应对语言文化危机的过程中,人类学与语言学有必要进行学科整合。     

中国回儒文明对话十五年回顾

2000年,在苏州召开的哈佛-燕京学社校友学术研讨会上,杜维明先生提出的会议主题是文明对话:本土知识的全球意义。当时中国学者对文明对话并没有什么认识,对文明冲突也没有特别的敏感。会上杜先生详细谈到他从20世纪90年代前期既已开始的与穆斯林的文明对话。在杜先生的推动和直接参与下,南京大学与哈佛-燕京学社在南京、宁夏、昆明主办了四次中国穆斯林学者与非穆斯林学者的学术对话,大家共同研讨中国历史上和当前穆斯林与非穆斯林的交往和碰撞、借鉴和吸收。在文明对话的旗帜下,参与对话的中国穆斯林精英的文化认同有了非常积极的发展,中国非穆斯林学者也能够更加自信地与穆斯林相处。这是中国文化自觉与文化认同最吸引人的一次互动,不仅为中国的伊斯兰文化的发展提供了难得的推动,也为全球各地非穆斯林与穆斯林的相处共存提供了有益的借鉴。回顾15年的经历,成绩斐然,但仍然存在一些需要进一步探讨的问题:(1)如何将回儒文明对话从哲学和思想史领域向更多领域扩展,比如对中世纪伊斯兰地理学、历史学关于东方的内容与东方汉语文献的对比研究。这样的研究不仅更加具体地展现公元750年至15世纪末欧洲大航海时代前夕的世界文明史,而且让中国穆斯林和非穆斯林对伊斯兰文化的发展有更清醒的认识。(2)如何认识当前伊斯兰世界面临的紧迫课题,特别是中国穆斯林和非穆斯林学者应该有怎样的文化自觉。     

比较·理解·沟通——评《中国人的智慧》

法国著名汉学家谢和耐先生的著作<中国人的智慧>是一部论文集,较多地运用比较的方法,从政治和社会、人类学和宗教、思想方式以及文字四个方面探讨"中国人的智慧",即探讨中国人思维的特点、中国文化传统的特点以及形成原因.