广西文化共生模型与马克思主义理论视野

Guangxi Model of Cultural Symbiosis and Marxism Theory Field of Vision

“文化”、“民族”等语汇的多义性和多向性,往往使得文化批判或民族主义成为左中右各派力量操控利用的权力话语。在实际运用中它们往往变成充满歧误、悖谬的场域。安德森在《想象的共同体》中的出色描述使我们深感此中的吊诡意味。当代种族、宗教、文化冲突愈演愈烈,后殖民主义、文化多元主义等理论盛行一时映射出现实的深切渴求。广西自古以来多民族文化和谐共生态势由此便突显出现代意味:壮族文化的“重生”、“崇智”、“广纳”的文化根性能否为深陷文化冲突而不能自拔的人们提供某种方剂或示范?在文化边际地带常常形成的多元文化和谐共生态势是否表明其间存在某种类似生态学的“自组织自调节的系统机制”?这些问题的解答不能仅仅依赖后结构主义的话语理论,后殖民主义批评的身份视角或带有自由主义色彩的文化多元观念。从马克思主义的理论视野展望,在衡量民族文化上常常彼此对峙的进化论尺度和形态论尺度都应该被一种更深刻的具有历史意味的哲学人类学尺度所统摄。马克思从“自然人化”出发指明了这种尺度的根基,列宁的“一个民族两种民族文化”的经典论断是对这种尺度的现实运用。只有从人的现实解放这一根本立足点出发,我们才有可能从这种理论的迷团和现实的荆棘中开辟出真正的坦途。

The conflicts of contemporary race, religion, and culture are becoming increasingly prominent. The principles of multiculturalism and post-colonialism theory reflect the reality of this situation. Benedict Anderson, in his book, Imagined Communities, shows that “nationalism”has already become a complex subject of powerful discourse. The many ethnic cultures of Guangxi exist in a harmonious situation and from this harmony a modern significance appears. The three dominant principles of Zhuang culture, “respecting life”, “honouring wisdom”, and “absorbing outside cultures”, provides a model of coexisting cultures for the contemporary world. Does this “edge effect”of culture consist of certain biological self- organizing mechanisms？ To solve the difficult problems concerning the diversity of ethnic cultures we must rely on the field of vision supplied by Marxism theory. The vision of Marxism theory consists of historical analysis and the value of philosophical anthropology. The statement of humanization of nature of Marxism is the foundation of this criterion. The statement of national culture expounded by Lenin is an outstanding application of this criterion. Only when we regard the reality of human liberation as the basic standpoint, can we find a way to overcome the many obstacles raised by cultural diversity.