摘要
近十年的中国思想界,在各种各样的"中国价值"、"中国模式"、"中国主体性"的叙事背后,有一个共同的理论预设,这就是对抗普遍理性的历史主义。中国的历史主义从20世纪90年代的反西方主义思潮发展而来,在21世纪初中国崛起的大背景下,进一步挑战价值性的普世文明,相信历史只是以个性的方式存在,国家乃是个性化的集中体现。它试图发现中国特殊的民族本真性,以对抗西方的文明一元论,然而,历史主义对中国的整体化诠释是暧昧的,在抛弃西方文明中启蒙价值的同时,却吸纳了其可怕的国家主义,最终其所追求的另类现代性,只是一种去价值和去伦理的国家富强和韦伯式的制度合理化而已。
Over the last decade, there have been among Chinese thinkers various narratives of ＂Chinese value＂, ＂Chinese mode＂, ＂Chinese subjectivity＂, etc. What lies behind these narratives is one theoretical presupposition： historicism as in opposition to universal reason. Chinese historicism grew out of the anti-west trend in 1990s. Now, against the backdrop of China e- merging as a world power in the 21st century, Chinese historicism goes further to challenge the value of universal civilization, with the belief that history is idiosyncratic and that the state is but a collective representation of all the national idiosyncrasies. It tries to find the special ethos of Chinese nationality as in opposition to western cultural universalism. However, the overall interpretation of China by historicism is ambiguous. Of western civilization, Chinese historicism rejects its value of Enlightenment but accepts its dangerous idea of statism. It can be predicted that the alternative modernity Chinese historicism is pursuing will end. up being a dealued and de-ethicized state power with its system legitimized in the Weberian fashion.
出处
《开放时代》
CSSCI
2010年第5期66-82,共17页
Open Times
基金
国家社会科学基金项目"现代中国思想中的个人与国家认同"(批准号:07BZSO44)
上海重点学科建设项目(项目号:B405)的阶段性成果
关键词
历史主义
普世文明
中国模式
historicism, universal civilization, the Chinese mode
作者简介
许纪霖：华东师范大学中国现代思想文化研究所
