张福贵 吉林大学
Zhang, Fugui, Jilin University
原文Original
“越是世界的才越是民族的”：跨文化交流的人类性原则
对于当下中国社会和文化来说，跨文化交流不只是文化传播的问题，更是一个文化转型的问题。因此，在跨文化交流的实践过程中，必须确立和坚守一个基本的价值取向，必须将其纳入到人类性的思想框架之中而进行深度理解。坚持本土文化的开放性和人类文化的同一性是对这一命题理解的重要前提。
毫无疑问，一种文化与另外一种文化相比，总有其特殊性存在，它构成了不同文化之间交流的需要。同样，一种文化与另外一种文化相比，又总有其共同性存在，它构成了不同文化之间交流的可能。因此，对于文化特殊性的理解必须在承认和经受人类文化发展的同一性的前提下完成。否则，就会对各自文化的特殊性做出孤立性、封闭性和绝对性的理解，从而割断一种文化和它种文化之间的内在联系。
如果过分强调一个民族一种文化的特殊性，将此作为落后、守旧和不合历史潮流的辩解乃至保护的话，那么对这一民族或文化的发展来说就不可能是有益的。然而，在近代中国文化转型的漫长时期里，这种占主导地位的中国文化特殊性理论由于忽视人类文化、世界文化的共同性，而使这一本来具有相对合理性的理论陷于偏狭，落后于现代人类文化的时代发展，已经日益成为中国文化全面转型所应克服的主要思想障碍。人们过去执着于“越是民族的就越是世界的”判断，而如今应补充一个相反的命题使之完善：“越是世界的就越是民族的”。因为人类意识再也不是一种民族意识之外的东西了。所以，在跨文化交流中必须在坚持人类文化同一性和民族文化开放性的前提下，首先对“中国特色”的理论和“文化安全”的口号进行现代意义的解释。
译文Translation
“The more it belongs to the World, the more it belongs to a Nation”: The Principle of Humanity in Trans-Cultural Dialogue
With regard to contemporary Chinese society and culture, trans-cultural dialogue is not only a question of transmission, it is also a question of cultural transformation. Therefore, in the practical process of trans-cultural dialogue we must establish and observe a basic choice of values, we must integrate these values into the intellectual framework of humanity and must try to understand it thoroughly. Important preconditions for the understanding of this issue are to keep to the openness of the native culture and to emphasize the unity of all human cultures.
When one kind of culture is compared to another kind of culture, then doubtless there will exist some peculiarities and special features, and this leads to the necessity of dialogue between different cultures. At the same time, if we compare one culture with other cultures, there will always be a common ground, and this community is the basis for the possibility of inter-cultural dialogue. Therefore, we must understand the special features of a culture under the precondition that we first acknowledge and accept the unity of the cultural development of all cultures of humankind. Otherwise we will understand the uniqueness of each culture as isolation, self-enclosure and absoluteness, and thus we would cut off the intrinsic relations of one kind of culture to other kinds of cultures.
If somebody over-emphasizes the uniqueness of the culture of one people and uses this to argue for backwardness, traditionalism and anachronism and even defends these, then this certainly cannot be beneficial for the development of this people or its culture. However, in the long period of the transformation of the culture of modern China, the dominating theory of the uniqueness of Chinese culture has neglected the common elements of the cultures of mankind and the cultures of the world, and thus this rather reasonable theory has been marginalized. The question of certain backwardness in relation to the current development of the cultures of mankind has already become the main mental obstacle which the general transformation of Chinese culture needs to overcome. In the past many people adhered to the sentence “The more it belongs to a nation, the more it belongs to the world”, but today we should add the reverse complementary principle: “The more it belongs to the world, the more it belongs to a nation.” This is because the consciousness of humanity is no longer something outside the consciousness of a nation. Therefore, in the trans-cultural dialogue we need to confirm the principle of the unity of all the cultures of humankind and the principle of the openness of a national culture, and we first need to offer a modern and meaningful interpretation of theories like the “Chinese characteristics” (Zhongguo tese) and the slogan of “cultural safety” (wenhua anquan).