|
Japan’s relationship to Confucianism isfundamentally different from that of its two neighbors, China and Korea. InChinese and Korean culture, Confucianism is a core element of classicalmorality. In Japan, on the other hand, Confucianism has never been an elementof primary importance in the local culture. In China and Korea, Confucianism isnot just a unified way of looking at human nature, life, happiness, and theworld—traditionally it has been regarded as a source of wisdom for everydayliving. In Japan, values such as respect and consideration for others haveplayed a more prominent role. 日本與儒家的關(guān)系與中、韓存在根本不同。在中、韓文化中，儒家是古典道德的核心部分。而在日本，儒家在當(dāng)?shù)匚幕胁⒉话缪葜饕饔?。在中、韓，儒家不僅是一種看待人性、生命、幸福和世界的統(tǒng)一方式——傳統(tǒng)來說，已被看成是日常生活的智慧之源。在日本，諸如尊重和體貼他人的價(jià)值觀扮演著更加突出的角色。 One unavoidable aspect of Confucianism is the factthat it is a system of thought that grew up China, meaning that it isinherently a philosophical outlook that was developed by and for the Chinesepeople. It was in this context that Confucianism spread through East Asia. Itsinfluence was particularly strong in Korea during the Joseon Dynasty thatlasted from the late fourteenth to the early twentieth century, whenConfucianism was the official state ideology. In the sixteenth century,prominent Confucian scholars like Yi Hwang (Toegye) and Yi I (Yulok) tookConfucian learning to new heights. The Korean peninsula was famous as a “modelstudent” of Confucianism, and people in Korea took to referring to their owncountry as a “l(fā)ittle China.” 一個(gè)不可否認(rèn)的事實(shí)是儒家思想是生發(fā)于中國(guó)的思想系統(tǒng)，是一種由中國(guó)人發(fā)展、為中國(guó)人服務(wù)的哲學(xué)思想。在這樣的背景下，儒家傳遍了亞洲。尤其對(duì)朝鮮王朝時(shí)期（14世紀(jì)末到20世紀(jì)初期）的朝鮮半島造成了巨大影響，成為當(dāng)時(shí)官方的意識(shí)形態(tài)。在16世紀(jì)，著名的儒家學(xué)者比如黃成禹和李珥把儒家學(xué)習(xí)提升到了新的高度。當(dāng)時(shí)的朝鮮半島以儒家學(xué)說的“模范學(xué)生”而聞名，而且當(dāng)時(shí)的朝鮮人把自己的國(guó)家稱為“小中國(guó)”。 Historical dramas made in South Korea are currentlycoasting a wave of popularity across East Asia. China is no exception. Why arethese shows so popular? For Chinese audiences, they are easy to identify withbecause the plots of these dramas are shot through with Confucian thinking. Thedialogue of successful series like Dae Jang Geum (which attracted an audienceshare of 27% in China) and Yi San is overflowing with theexpressions of Confucian values. This familiar philosophical underpinning issurely one reason for the popularity of these series. 韓國(guó)制作的歷史劇如今風(fēng)靡東亞。中國(guó)也不例外。為什么這些節(jié)目如此受歡迎？對(duì)于中國(guó)觀眾來說，很具有認(rèn)同感，因?yàn)閯≈谐錆M儒家思想。比如《大長(zhǎng)今》和《李算》中充滿了儒家價(jià)值觀。劇中那些熟悉的哲學(xué)韻味正這些劇目獲得成功的原因。 The Rehabilitation of Confucian Thought inTwenty-first Century China 儒家思想在二十一世紀(jì)中國(guó)的復(fù)興 There was a period when the Chinese Communist partysaw little to praise in Confucianism, and for many years the Party tried tosuppress or expunge Confucian traditions. Gradually, however, people realizedthat Confucian thought was an integral part of the Chinese cultural identity.For China to attempt to reject Confucianism was tantamount to denying its ownnature. In the years since the millennium there has been a dramatic shift inattitudes, and the central importance of Confucianism to Chinese culture iswidely acknowledged once more. 有一段時(shí)間中共并不待見儒家，還曾試圖鎮(zhèn)壓和消滅儒家傳統(tǒng)。漸漸的，人們意識(shí)到儒家思想是中國(guó)文化認(rèn)同中不可分割的一部分。對(duì)中國(guó)來說，拒絕儒家就相當(dāng)于否認(rèn)自己的本性。在千禧年之后，人們的態(tài)度發(fā)生了重大轉(zhuǎn)變，儒家對(duì)于中國(guó)文化的中心地位再次獲得人們的認(rèn)同。 Confucianism is now a key part of the curriculum inschools again, frequently cited as a central pillar of China’s traditionalculture. It is also being used by the national government as part of stateefforts to increase the influence of Chinese culture worldwide. The bestexamples of this are the Confucian Institutes that have been built to improveunderstanding of Chinese culture around the world. By October 2010, 332 ofthese institutes had opened in 96 countries, many of them attached touniversities. In addition to these, 368 smaller “Confucius classrooms” are alsoin operation. The Confucius Institute scheme was founded in 2004, and openedits first overseas branch in November that year. Perhaps not coincidentally,that first school was located in Seoul. 儒家思想如今再次成為學(xué)校里的中心課程，經(jīng)常被引用為中國(guó)傳統(tǒng)文化的中流砥柱。政府還利用儒家思想來擴(kuò)大中國(guó)文化的全球影響力。最好的例子莫過于孔子學(xué)院了。到2010年10月為止，332個(gè)孔子學(xué)院開遍全球96個(gè)國(guó)家，許多都依附于大學(xué)。除此之外，還有368個(gè)較小規(guī)模的“孔子課堂”也在開辦中?？鬃訉W(xué)院計(jì)劃于2004年成立，于當(dāng)年11月在海外開設(shè)了第一家?；蛟S并非巧合，這首家孔子學(xué)院就開辦在首爾。 The Impact of Confucian Thought on Economic Success 儒家對(duì)經(jīng)濟(jì)成就的影響 In the 1980s, former US ambassador to Japan EdwinReischauer was one of a number of Western scholars to argue that the vitalityand vibrancy of Confucian thought was behind the economic success of the AsianTigers. In those days, the Chinese economy was something of a straggler—a factthat Reischauer and others attributed to the rejection of Confucian thought inChina at the time. It is probably fair to say that this still holds true as akind of bird’s-eye view of the East Asian region as a whole. 在80年代，包括前美國(guó)駐日大使賴世和在內(nèi)，眾多西方學(xué)者都認(rèn)為儒家學(xué)說的活力正是亞洲四小龍取得經(jīng)濟(jì)成就的原因所在。在那些日子里，中國(guó)經(jīng)濟(jì)還很落后——賴世和及其他學(xué)者認(rèn)為這正是由于當(dāng)時(shí)中國(guó)拒絕儒家思想才導(dǎo)致的?；蛟S我們可以公平的說這種觀點(diǎn)對(duì)東亞地區(qū)來說依然還是有效的。 Evidence for the long-term validity of this viewcomes from the economic growth of China itself, particularly since themillennium, and from the fact that the four Asian Tigers all earned a HumanDevelopment Index score of close to 0.9 in2011. 要想證明儒家思想是不是真對(duì)經(jīng)濟(jì)成就有正面作用，很明顯的一個(gè)例子就是中國(guó)自己的經(jīng)濟(jì)增長(zhǎng)，特別是在千禧年后，以及亞洲四小龍2011年在人類發(fā)展指數(shù)的得分上都接近了0.9。 How does Japan fit into this rubric? Unlike Chinaand Korea, where Confucianism became inextricably intertwined with everydaylife, in Japan it was never more than a system of knowledge and thought to bestudied. It seems likely that this was part of the reason why Japan was able toshift so easily to Westernization in the years before and after the MeijiRestoration of 1868. 那日本又是如何應(yīng)對(duì)儒家思想的？不像中國(guó)和韓國(guó)，儒家思想與日常生活千絲萬縷的聯(lián)系在了一起，而在日本，儒家思想只是一種供人們學(xué)習(xí)的知識(shí)和思想系統(tǒng)。也正因?yàn)槿绱?，所以日本才能?868年明治維新前后輕易的進(jìn)行了西方化，這是很有可能的。 |
|
|
