杨富雷 瑞典斯德哥尔摩大学
Fallman, Fredrik, Stockholm University
原文Original
Facing Common Challenges? The Role of Sinology for Promoting Further Sino-Western Understanding
Sinology is a paradox in many ways, just as “Swedology” or “Europology” if there were any such subjects. How can one grasp the whole of “China” or “Europe” in its widest sense? Well aware of the original scope of Sinology, and its philological focus on early texts, one must acknowledge that since the 1960s both Sinology and academia at large have gone through a change. Cross-disciplinary studies, increased stress on methods and theories and awareness of the problematic surrounding an area studies, as Sinology has become. In Chinese hanxue implies the study of Han culture, Han language and Han history. The problem is that “China” was never only Han, either at the establishment of the Han dynasty, before that or after that up until now. “China” is complex, not only for ethnical reasons, but for the same as with the perception of all great cultures. We all give them our own interpretation but only catch glimpses of the full picture.
Besides the academic changes, globalization has strongly affected the study of different cultures and moreover also changed the ways of our interactions with other people. As a consequence we find a common challenge for both Europe and China, and that is identity, or rather multiple identities. We are no longer merely “Chinese”, “Swedes”, or for that matter Christians or Communists. Modernization and globalization has changed the terms of reference for our lives. How is this connected to Sinology then? China is still struggling with the creation of a stable modern society with an ethical and social foundation that most people can agree on. The times of civil war and revolution have passed but the Communist Party is still there. However, ideologically it made a 180-degree turn after the death of Mao Zedong. The Party is no longer the sole source of moral guidelines and political inspiration it once was, leaving a spiritual vacuum. Finding or creating values is another common challenge for China and the West.
For real understanding, we need to meet as human beings, not merely “Westerners” and “Chinese”, we need to go deeper with our linguistic and cultural studies. In the European context most research on different aspects of Chinese philosophy, history, culture and religion is still limited to departments of Chinese or Asian studies. Here is a great challenge for Sinology to deal with, how to share Chinese experiences and realities. But how does this correspond to the Chinese situation? What is taught in China about the West, and how? What is the basis for our relations? Deepened knowledge about history, philosophy, value systems and beliefs will mutually enrich, inspire and enable further understanding and deepened friendship. As Sinologists and scholars of the West in China we should try to give nuances to the mutual images of China and the West that dominate the general view of either side.
译文Translation
面对共同的挑战？汉学（中国学）在促进中西理解中的角色
汉学（中国学）是一种悖论，就像“瑞典学”或“欧洲学”也是悖论，要是如此主题存在，那么如何掌握中国或欧洲的最广大的意思？如果意识到汉学本来的范围，即它在古代文字的语文学重点，应该承认1960年代以来不仅是汉学，甚至全学术界都经历过巨大的变化。从重视方法和理论的超学科研究，到对区域研究复杂性的觉悟的过程中，汉学已变成中国学——一种区域研究主题。中文词“汉学”涉及到汉文化研究、汉语研究、汉族历史，但是不管是汉朝前后或者当代中国，“中国”历史上不只是“汉”。“中国”很复杂，这不仅是指民族问题，而是像所有伟大文化的认识一样——我们都有自己的解释但是只是全景的一瞥。
除了学术变化以外，全球化强烈地影响着对不同文化的研究，同时也改变了文化和民族之间的交往。身份认同问题是这个影响的一种结果，也是中国和欧洲的共同挑战之一，应该说是一个“多元认同”的问题。我们不再仅是“中国人”、“瑞典人”，就此而言也不只是基督徒或共产党人。现代化和全球化改变我们生活的“受权范围”。那这种变化跟汉学有什么关系呢？中国还在为创造有大部分人赞同的伦理及社会基础的现代社会而奋斗。内战和革命的时间已过去，但是共产党还存在。不过，从意识形态的角度来看，毛泽东逝世后共产党有了180度的转变。党不再是生活伦理指导和政治启发唯一的来源，这使得精神真空得以存留。因此寻求或创造价值基础也是中国和西方共同面对的挑战。
要达成真正的理解，我们不仅要做“西方人”或者“中国人”，还要做人，要更深地研究双方的语言和文化。在欧洲大学，有关中国哲学、历史、文化和宗教不同方面的研究主要局限在中文系或亚洲研究所进行，这是欧洲汉学界面临的问题。如何分享中国的经验、现实和中国的情况呢？在中国如何进行有关西方研究和教学？我们要在怎样的基础上进行交流？对历史、哲学、价值和信仰加深的知识会引起相互丰富的、有启发的、进一步的了解和更深的友谊。作为汉学家和在中国的西方专家，我们应该修改双方对他者的独占形象、使它更丰富、更有细微的差别。