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詹福瑞认为,对于中国传统文化要有清醒的认识。产生于封建时代的具有阶段性的传统文化的本质是服务于等级统治,且压抑个性和民主的;只有具有超越时代、族群和意识形态的文化,才有承传的价值和意义。要防止那种不含任何思想价值判断的纯技术化操作倾向的蔓延,以及由此造成把假恶丑当成了美德、把专制当成了民主、把戕灭人性视为济世良药的可能性。许建平提出,用“天人合一”的宇宙观纠正天人对立的思想,以天地大爱品格接纳先进的人本主义,用重义轻利的乐道精神净化拜金主义,以自强不息的奋斗精神吸纳创新冒险精神,以自由、平等、民主、法治的进步政治理念改革农耕社会遗留的陈旧思想和体制模式,防止自流选择而造成的专制主义死魂复燃与拜物主义、疯狂占有欲沆瀣一气。鲁品越认为,文化扎根于人类主体的精神世界而回荡于人与人的“主体际”之中,形成了把人们内心世界内在地联系起来的纽带与精神性血脉。社会成员之间通过外部载体而形成的无数这样的纽带与血脉的交织,形成了我们所称的“文化空间”。当代文化的转型包括人类主体精神内涵及其物质载体的转型,后者包括文化产品的转型、物质生活消费品文化的“创意化”转型,共享领域社会文化的“景观化”转型,以及从单向文化空间向“互动式双向文化空间”的转型。高宣扬认为,长期主导西方文化创造模式的西方中心论及人本中心主义,促进了当代科技主义的功利性倾向,已成为当代全球危机的主要病灶。只有反思和批判西方中心论及人本中心主义,重视东方民族特别是中国文化的自然和谐传统,才有可能从危机中解脱出来。
Zhan Furui believes that there is a clear understanding of traditional Chinese culture. The essence of the phased traditional culture that originated in the feudal era was to serve the power of hierarchy and to suppress personality and democracy. Only culture with time, ethnicity and ideology transcends the value and significance inherited. We must prevent the spread of purely technical tendencies without any ideological value judgments and the consequent possibility of using crap as a virtue and of authoritarianism as democratization and humanity as the remedy of the world. Xu Jianping proposed using the concept of harmony between man and nature to correct the idea of opposing nature and man and accepting advanced humanism with the character of heaven and earth and purifying money worship with the spirit of reliance and lightness so as to make unremitting efforts for self improvement The spirit of innovation and adventure to absorb the spirit of freedom, equality, democracy, the rule of law and progress in political philosophy Reform of agricultural society left over from the old ideas and system model to prevent arbitrary choice caused by the resurgence of the souls of the dead and the fetishism, crazy possession Desire . Lu Pin Yue believes that culture rooted in the spiritual world of the main body of mankind and echoed in the “subjective ” of the person and the person, forming the bond and spiritual blood line that inherently links people’s inner world. The innumerable such ties and bloodshes formed between social members through external carriers formed what we call the “cultural space.” The transformation of contemporary culture includes the transformation of the essence of the human subject and the transformation of its material carrier. The latter includes the transformation of cultural products, the transformation of “materialization” of the consumer goods culture of material goods, the “landscape transformation” of social culture in the shared area, As well as the transition from one-way cultural space to “two-way interactive cultural space”. Gao Xuanyang argues that the Western Center for Humanitarianism, which has long dominated western cultural creation patterns, has promoted the utilitarian tendencies of contemporary science and technology and has become the main focus of the contemporary global crisis. Only by rethinking and criticizing the Western center’s theory of anthropocentrism and attaching importance to the natural and harmonious tradition of the oriental nation, especially Chinese culture, will it be possible to be freed from the crisis.