Wu Genyou: Chinese philosophical perspective of civilization diversity and exchanges and mutual learning

Wu Genyou: Professor of the School of Philosophy of Wuhan University and Dean of the School of Civilization Dialogue of Wuhan University. The main research areas are the philosophy and comparative philosophy of the Ming and Qing Dynasties. He has published more than ten academic episodes and more than 200 academic papers. "Dai Zhen, Qianjia Academic and Chinese Culture" (more than 12 million words) has won a number of academic awards.

Why do we see the diversity and exchanges from the perspective of Chinese philosophy? From the perspective of Chinese philosophy to examine the problem of civilization diversity and exchanges, what major problems should I solve? What are the advantages of Chinese philosophy to make new and valuable ideological discussions on this issue?

For more than 400 years, the issue of diversity and exchanges in civilization has been launched under the framework of the philosophical thinking of "civilization level" in Europe and the United States. This problem is basically the same as the perspective of Chinese philosophy.

Hegel described the historical logic of the development of human civilization in idealism, and for the first time, he wrote the overall history of human civilization. Yasbiels deeply reflects the crisis of human modern civilization, put forward the assumption of "axis -hearted civilization", and incorporate human civilization into a overall thinking. In the History of Chinese Science and Technology, Li Joseph's first systematically contributed to the great contribution of Chinese civilization to world civilization, and made many vivid and detailed descriptions of many aspects. In the book "Discovery History in China -the rise of the Chinese Center", Ke Wen challenged the "Challenge -Response" represented by Fei Zhengqing in the 20th century, saying that he strives to discover the power of self -change from Chinese society itself. In the book "Oriental Studies", Sayed has been enlightened to criticize the "Oriental Studies" with a strong ideological myth since the 18th century (after the 19th century including the United States) that has gradually taken shape and manifested as a strong ideological myth.

In the book "East and West Culture and his philosophy", Liang Shuming gave a corresponding evaluation of the three cultural properties and value of China and the West and India. It highly affirmed the unique advantages of Chinese civilization and its value to future human beings. Mu Zongsan published the "Declaration of Advance the World for Chinese Culture" in 1958, which explained the characteristics of Chinese culture and its five -point contribution to the world. In his later years, Qian Mu particularly emphasized the contribution of China's "unity of heaven and man" to human civilization. In his later years, Zhang Shiying specially promoted the Chinese and Western Conference, and put forward the new philosophical thoughts of "all connections" and "all things". Zhao Tingyang discovered the concept of "the world" in ancient China, and put forward the idea of ​​the "New World System" from the perspective of political philosophy.

In the classical traditions of Chinese and Greece in the classical era, both include the concept of civilization and barbaric dual confrontation. For example, "Huayi Different" is an important idea of ​​classical Chinese culture; Aristotle said in the book "Political Science" that the East is a "barbaric".

After the geographical discovery of the 15th century, the division of civilization levels became an ideology. Regardless of the division of level three -barbaric, obscure, civilization, or level 4 -barbaric, obscure, semi -open, civilization, or level five -level division -barbaric, obscure, semi -open, civilization, Mingda, its basic structure is all are all the basic structures are all are all. The division of "civilization/uncivilized". "Civilization" represents a positive value, and all the actions of the civilization have natural legitimacy.

After the "Renaissance", although the "Enlightenment" has certain differences in the form of expression in the United Kingdom, France, and Germany, it is consistent with natural rationality and rationality of human rationality. Kant, Mendesquiem and other enlightenment thinkers created by the enlightenment thinkers, control, democracy and autocracy, progress, and backward dual -opposing civilization, which has become the mainstream of European thinkers. The issue of world civilization diversity and exchanges is transformed into a dual -opposing civilization view of democracy and autocracy, freedom and control, progress and backwardness.

The European (European and American) Civilization Center mainly adopts the "center -margin" method of thinking. For other non -European civilizations, it adopts an attitude of high -end attitude. The means are transformation and assimilation. For civilizations who do not accept European and American civilizations, they Perform strikes or destruction. The "civilization conflict theory" of the contemporary United States is not only the derivation of this European and American civilization center, but also the projection of the "one god theory" thinking method in the field of political philosophy.

From the perspective of Chinese philosophy, there are three advantages in the following three aspects. First, the "localization" of foreign civilizations, such as Buddhist Sinicization, Marxist Sinicization, and the experience of civilization in Chinese philosophy, provides typical examples of exchanges and mutual integration and innovation in the history of world civilization. After the introduction of Marxism into China, it is constantly combined with the specific political practice and social practice of the Chinese revolution, construction, national independence, national rich and strong, national cultural rejuvenation, etc., and initially formed the theory of Sinicized Marxism and socialism with Chinese characteristics, indicating that Chinese civilization has the ability to absorb foreign modern civilization achievements, make it China's modern civilization, and provide a road of modern civilization that can be reference for the modern roads of ancient civilizations and regions in the world.

Second, the theory of ecological civilization of Chinese philosophy of "New Heaven and Man" and "Survival" and "people -centered" and "people -centered" can contribute the wisdom of the Chinese nation in order to solve the current ecological crisis and contribute. Modern Chinese philosophy adheres to and exerts the ideological tradition of criticizing capitalism in Chinese Marxist philosophy, and is highly wary of the combination of capital forces and science and technology under the conditions of international capital and Chinese socialist market economy. The development concept of development is to cope with the "capital -technology" civilization form to the new slavery that may be caused by China and the entire human.

Third, the "new world view" of "different" and "unity of Datong" and "integration of all things" is the unique experience of Chinese philosophy to deal with different ideological systems and foreign civilizations in Chinese philosophy.The concept of "pagan" of the god of theory.The new form of Chinese Marxist philosophy- "Datong Unity" (Li Dazhao) ideal, combined with the "Belt and Road" initiative and social practice movement of contemporary China, and conducts "civilized tumors" in various forms of human beings todayThe "civilized chemotherapy" of "moisturizing" is coordinated and harmoniously coexisting between the subjects of different civilizations, and provides the ideological resources and social and historical experience of Chinese philosophy.The concept of "the world" in ancient China can also provide the political civilization of Chinese philosophy for resolving the contradictions between today's international contradictions.Source: China Social Science Network-Journal of Social Sciences of China

Author: Wu Genyou

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