章太炎對現代性的迎拒與文化多元思想的表述

汪榮祖

doi:10.6353/BIMHAS.200309.0145

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人文学 > 历史学

DOI： 10.6353/BIMHAS

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章太炎对现代性的迎拒与文化多元思想的表述

A Case for Cultural Pluralism: Zhang Binglin's Critique of Western Modernity

汪荣祖(Young-Tsu Wong)

近代史研究所集刊； 41 期 (2003 / 09 / 01) ， P145 - 180

繁体中文 DOI： 10.6353/BIMHAS.200309.0145

章太炎；訄书；现代性；齐物论；文化多元论；亲斯拉夫派；政教社； Zhang Binglin ； modernity ； cultural pluralism

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摘要 │ 参考文献 (45) │ 被引用文献 (3) │ 国际计量

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This essay explores Zhang Binglin's (1869-1936) knowledge and critique of Western modernity. As a conscientious thinker active during the late Qing and early Republican period, Zhang acquired Western knowledge via Japan and reached his own version of cultural pluralism through a critical response to the West. Although his fame as a classical Chinese scholar and his anti-Manchu activism gave him a reputation as a traditionist, he was in essence a pioneer of modern Chinese thought His early book, ”Words of Urgency” (Qiushu), displays knowledge of modernity and arguments for it. Zhang here often cited Western history and theories to make his points. From his Western knowledge he sensed the crisis of the traditional Chinese learning, wondering if talented contemporary scholars could ever catch up with the West in scholarship. Zhang also came under the influence of Social Darwinism, from which he noted the necessity of change and accommodation. But he did not think change equated to Westernization; rather, he found the need to accommodate China's own distinct culture and evolved China's own modernity.
Zhang realized each human culture had its unique characteristics. Under the threat of foreign imperialism, he increasingly felt compelled to preserve China’s national essence, in particular its history, language, and customs, in order to maintain national identity. Unlike the conservatives of his time, Zhang had no intention of rejecting foreign culture. What he looked for was cultural pluralism, which he theorized most clearly in his study of Zhuangzi's ”Essay on Relativism” (Qiwulun). Zhang filled the old bottle of Daoist insights with the new wine of pluralism. In similar ways nineteenth-century Russian and Japanese intellectuals also searched for their respective cultural autonomy under the impact of the West. The Slavophiles renewed their concern about the purity and independence of Russian traditions. In Japan, a new generation of Meiji intellectuals centered at Seikyosha in the 1880s sought cultural autonomy. Both the Russians and the Japanese recognized the superiority of the modern West in particular areas, but they rejected cultural universalism. The modem world, in other words, should accommodate various different cultures. Zhang might not have been aware of the Slavophiles, but he had a close connection with the Seikyōsha intellectuals. Not surprisingly, the same cultural problem brought the Russians, the Japanese, and Zhang to the similar conclusions.

参考文献 ( 45 ) 〈TOP〉

(1902)。社会学。
明徐复(2000)。訄书详注。
唐白居易(1957)。长庆集。
Berlin、 Isaiah(1976).Vico and Herder: Two Studies in the History of Ideas.
Calinescu、 Matei(1977).Faces of Modernity: Avant-Garde, Decadence, Kitsch.

被引用文献 ( 3 ) 〈TOP〉

陈学然、陈学然、陈学然、陈学然(2013)。章太炎研究现况及书目文献索引（一）。中国文哲研究通讯，23(1)，195-231。
汪荣祖(2007)。通中西文化之隔。辅仁历史学报，19，1-16。
(2018)。「分离」与「统一」的多元辩证：章太炎联省自治思想的特质。中国文化研究所学报，67，203-227。

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