第三届世界汉学大会主题

汉学与当今世界 Sinology and the World Today

大会专场 Feature Session

• 汉学的未来与“孔子新汉学计划”The Future of Sinology and the "Confucius China Study Plan"

分组会议 Panels

• 1.“新汉学”的趋势与展望 "New Sinology": Trend and Outlook

• 2.中国道路与世界经济秩序 "Chinese Exploration" and the World Economic Order

• 3.文化差异与国际政治走向 Cultural Differences and the Trends of International Politics

• 4.传统伦理与人类的未来 Traditional Ethics and the Future of Humanity

• 5.中国典籍的翻译及其当代意义 The Translation of Chinese Classics into Other Languages and Its Contemporary Implications

专题论坛 Forums

• 孔子学院与世界多元文化交流 Forum for Confucius Institutes and the Communication of World Cultures

• 中外文学获奖者论坛 Forum for the Recipients of Literary Awards in China and Other Countries

主题阐述

汉学与当今世界

2007年仲春，第一届世界汉学大会曾以“文明对话与和谐世 界”为主线，演绎“和而不同”与“对立产生和谐”的先哲教诲；2009年初秋，第二届世界汉学大会又以“汉学与跨文化交流”为焦点，阐扬“同归而殊途”、 “此路亦彼路”的古代命题。中外文化之交流、交锋乃至交融，辐辏或异、理一分殊，若论文献之丰富、思绪之久远、积淀之厚重、论域之广袤，则莫过于汉学。

世界汉学大会倡导中外同仁跨越历史传统、价值观念、族群身份的隔阂，由对话而增进理解，因理解而尊重差异，从差异而达致和谐。当今世界纷争不断、危机愈烈，然天道存焉、人心向善，世界汉学大会的根本理念正得到日趋广泛的认同。

“汉学”与“中国学”或各有所重，而“汉学”之所由者（Sinologie 或者Sinology），亦是“中国学”之谓（China Studies或者Chinese Studies）。作为一个植根于中国、发展在海外的研究领域，汉学经历过“寻求风物、风情”的游记汉学阶段、“寻求译介、容纳”的传教士汉学阶段、“寻求学科建制”的学院汉学阶段；时至今日，当已涵盖海外扶余关于中国的全部研究。

近代以来，中国自身曾经在“传统”或者“西化”之间左右摇摆，曾经在“独白”或者“沉默”之间长期挣扎。而当今世界面临着政治、经济、文化上的多重震荡与巨大调整，从筚路蓝缕中走出的“中国道路”（Chinese exploration）也已经依稀可辨。在如此的时代际遇下，汉学必将面临着“当代中国”与“当今世界”的两重更新。中国作为汉学的缘起之地，也应更多承担起会通古今的中枢之责。

由此，第三届世界汉学大会将以“汉学与当今世界”为题，梳理传统汉学与当代研究的承续，推进中国主流学术与海外汉学的沟通，探讨世界对中国的阐释以及“中国道路”对世界的意义，并配合孔子学院总部/国家汉办的“新汉学国际研修计划”（China Study Plan），通过语言与思想、汉学与国学、“新汉学”与世界大势的相生互动，使“文明对话”与“文化交流”的主题得到进一步深化。

老子有言：“执古之道，以御今之有”（《道德经·第十四章》）；西哲亦云：“古代图景胜过所有哲学家的图书馆”（西塞罗《论演说家》）。“汉学”究之于“当今世界”，亦即“察古”而立于今，“视往”以知来者[1]。第三届世界汉学大会将为各界贤达再置青梅、重续前缘，以文会友、纵论天下。

Sinology and the World Today

The first World Conference on Sinology, held in the spring of 2007, was centered around the theme of “Dialogue between Civilizations and a Harmonious World.” The conference aimed at interpreting and exemplifying the teachings of the ancient Chinese sage on “Harmony in diversity” and that of the Greek philosopher Heraclitus, “Opposition brings concord.” Two years later, in autumn 2009, the second World Conference on Sinology focused on the theme of “Sinology and Cross-cultural Communication,” expounding the ancient themes of “The way is one and the same” and “This road is also that road.” Cultural communication, confrontation and even mutual influence between China and the world have manifested themselves in various ways, but all have been based on the same principle, expressed in Chinese as “The hub at the center may be different, but the principle is the same” (辐辏或异，理一分殊). Sinology has surpassed other academic fields in its study of the riches of literature, the long history of thinking, the splendor of cultural heritage and the breadth of areas covered.

The World Conference on Sinology calls on Chinese and overseas scholars to go beyond the traditional borders and barriers of history, traditions, value systems and ethnic identities. We may understand each other more deeply through dialogue, respect each other more out of our mutual understanding, and achieve harmony out of our differences. The world is filled with endless disputes and serious crises, and yet, the “Way of Heaven” (天道) exists, and all people incline towards goodness. For this reason, the essential assumptions of the World Conference on Sinology may be widely accepted and agreed upon.

“Sinology” and “Chinese Studies” may have different foci even though “Sinology (Sinologie)” does literally mean “China Studies” or “Chinese Studies.” As a research discipline rooted in China but developed outside China, sinology has gone through different stages: the “travel-journal sinology” period of “seeking exotic specialties and sceneries,” the “missionary sinology” period of “seeking translation and accommodation,” and the “academic sinology” period of “seeking and setting up an academic discipline.” Up until now, sinology has covered all research related to China done by scholars outside China.

In recent years, China has itself been swaying between tradition and westernization, having long struggled between “internal monologue” and “silence.” Now the world is facing political, economical and cultural challenges and adjustments. A period of “Chinese exploration” is recognizable ahead of us emerging from the “wicker carts and threadbare clothes” of the pioneers before us. At this critical juncture, sinology faces the dual renewal of “contemporary China” and “the contemporary World.” As the origin and source of sinology, China must take on its pivotal responsibility in connecting together the ancient and the modern.

For this reason the third World Conference on Sinology will focus on the theme of “Sinology and the World Today,” making clear the continuity of traditional sinology and contemporary China studies, promoting communication between Chinese mainland academia and overseas sinological studies, exploring the interpretations of China in the world and the significance of “Chinese exploration” to the World. In line with the work of the “China Study Plan” initiated by the Confucius Institute Headquarters/Hanban, we will deepen the previous themes of “dialogue between civilizations” and “cultural communication” through the interaction of language and thought, sinology and Chinese studies, “New Sinology” and the contemporary world situation.

Laozi said, “Hold onto the Dao of old to direct the things of the present day,” while the Roman philosopher Cicero claimed in his De Oratore that “ancient images are better than any philosopher’s library.” Sinology in the context of the World today should also stand firm in today’s world through “investigating the ancient ways,” and “reading the past history” in order to know the future.[2] The Third World Conference on Sinology will continue to provide a platform for renowned scholars from various corners of the world to renew friendship and refresh relations. We hope that we may gather together as friends and engage in deeper and wider discussions and debate on topics related to Sinology and the World today.

[2] “Xingshi”, in Guanzi