“第三罗马说”与“中国论”中的“我-他”建构——认同视域的中俄文化比较

"Self-the Other" Construction in "the Third Rome" Theory and "Chinese Theory":A Comparison of Chinese and Russian Culture from the Perspective of Identity

"第三罗马说"与"中国论"是俄中两国在民族意识转型时期出现的一种自我身份定位的学说。从某种意义上说,两者并非菲洛费依或石介个人的观点,而是一个群体乃至整个民族对自我与外部世界关系的观察和投射。它们是日用而不知的文化观念,是对自我、他者认知的一种符号体系。在"第三罗马说"的"我-他"对立认同建构中,他者是认知自我的前提和必要条件,缺乏他者,"我"的身份辨认则无从谈起,在对他者的征服或救助中,自身的地位和作用才得以彰显。而"中国论"中的"我"与"他者"并非非此即彼的对立关系,自我封闭的华夏自我中心主义占主导地位,"我"的作用和地位是文明程度和道德伦理确定下来的,无需对他者给予过多关注,甚至无须与之交往,他者未必是被认知或被征服的对象。

＂The Third Rome＂ Theory and ＂Chinese Theory＂ are self-identity theories of both China and Russia during national consciousness transformation. In a sense, they are not Filofei＇s or Shi Jie＇s personal viewpoints, but instead observation and projection of a group or even the whole nation on the relationship between self and the outside world. They are subconscious cultural concepts in daily life and a symbol system about perceptions towards self and the other. For the construction of ＂self-the other＂ under the framework of the ＂Third Rome＂ Theory, the other is precondition for self-perception. Without the other, the identity cognition for ＂self＇ is almost impossible. Only through conquering or rescuing the other, could the position and role of self be manifested. Within the Chinese theory, ＂self＇ and ＂the other＂ are not opposed to each other. The self-enclosed Chinese self-centered dominance, the role and status of ＂self＇ is determined by the degree of civilization and moral ethics. It is unnecessary to pay too much attention to the other or even to interact with them. The other may not necessarily be the object recognized or conquered.