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|Title:||Globalization, Christianity and Confucianism: A Dynamics of Philosophical and Religious Dialogue|
globalization;christianity;religions;confucianism;confucian ethics;human acts;generosity
|Issue Date:||2013-12-20 17:45:10 (UTC+8)|
|Abstract:||本論文將在當前的全球化脈絡中討論基儒交談，並以此來例釋本人對於不同宗教與哲學傳統相互交談的動力學的一般看法。從哲學上看來，全球化歷程可視為實現人性不斷跨越任何界域的動力的一個歷史過程。在本文中，我將論證全球化雖有其在人性發展淵遠流長的歷史背景，可視為是人性不斷外推歷程的當前歷史階段，也是對於人應朝向多元他者發揮原初慷慨的進一步邀請。本文所謂「外推」是一走出自我，邁向多元他者，由自己熟悉的範圍走向外人、走向陌生人的行動。外推假定了自我走出的原初慷慨，並且須獲取他者的語言或他者能懂的語言。就此而官，不同哲學與宗教的傳統彼此之間的交談，可以視為是它們相互外推的動態過程。本文將在對於全球化與外推的一般性討論之後，簡要展示相互外推的方法與動力。 基於此，對於基儒交談的討論也將集中在他們的外推精神與原初慷慨。本文將探討基督宗教最精粹的意義在其原初慷慨與外推精神，這不但顯示在其教義上，也落實在其歷史上傳播至全世界各角落的歷程。筆者認為，可以將基督宗教來華傳教視為是西方世界對於華人的一項珍貴禮物，並討論其歷史上來華的三大階段中的外誰策略所隱含的問題。 關於儒家，本文將從外誰角度討論其恕道，並檢視其慷慨之德，認為對於當前的全球化世界仍甚具啟發性。不過，虛心檢討起來，儒家由於過度強調相互性，也因而有其局限，需要進一步發展在相互性之前自然湧現的原初慷慨，才能進一步成立相互性。例如儒家「禮尚往來」的相互性與「禮聞來學，不聞往教」的精神，或許便阻礙了它發揮不斷外推的精神，以至迄今仍無法像基督宗教那樣外推至全世界各角落，這點或許是儒家可以向基督宗教學習的。|
This paper will put the dialogue between Christianity and Confucianism in the context of globalization and use this dialogue as an illustration of my broader vision of the dynamics of dialogue among different philosophical and religious traditions. From a philosophical point of view, the process of globalization should be seen as a historical process of realizing the ever-universalizing human nature going beyond borders of any kind. This paper will argue that globalization, though based on a long process of human development, is the present historical stage of realizing human beings' unceasing process of strangification and a further invitation to human generosity to multiple others. By strangification I mean the act of going outside of oneself to multiple others, from one's familiarity to outsiders, to strangers. It presupposes an original generosity and appropriation of language of others or understandable to others. Religious or philosophical dialogue should be conceived as a process of mutual strangification (waitui), the methods and dynamics of which will be explored after a general discussion of globalization and strangification. Based on this, my discussion of Christianity-Confucianism dialogue will focus on their ideas of strangification and generosity to the other. I will explore what is best in Christianity in terms of its original generosity and strangification on the doctrinal level as well as in its process of historical expansion to all corners of the world. I consider Christianity's mission to China as a gift from the West, and I will discuss the historical problems involved in the three major phases of its strangification to China. Also, This paper will discuss the Confucian concept of shu in terms of strangification and Confucian virtue of generosity to the Other. Both are still very inspiring today for a world in process of globalization. But, under self-reflection, we should see the limit of Confucianism as to its emphasis on reciprocity, and its need to develop an original generosity that could establish reciprocity on a deeper dynamism. For example, the Confucian concept of li (ritual) that puts emphasis on reciprocity and the idea that, in accordance with li, "scholars should come to learn, not the master goes to teach," might have hindered Confucianism from further extending itself to the whole world. It is especially on this point that Confucianism could learn from Christianity.
|Relation:||Sino-Christianity Studies, An International Journal of Bible, Teology and Philosophy, 2, 105-140|
|Appears in Collections:||[哲學系] 期刊論文|
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