关于跨文化和跨主体性的一个讨论

A Discussion on Trans-Culturality and Trans-Subjectivity

“主体性”概念在知识与实践领域的图景是解释一切事物并且为一切事物赋值。由于理性的行为都必然涉及他者,因此,所有的行为事实都具备主体间性。改造主体间性这一概念并将其升级为跨主体性,是理解跨文化想象的必要前提。跨主体性的可信基础来源于语言的共主体性,一种语言的重要词汇表发生某种程度的变化,就意味着一种文化发生了某种“文化再化”。“文化再化"触及了跨主体性的核心难题,只有通过增加普遍性的维度而非在不同的普遍性主张之间进行斗争,才能够共同创作一个莱布尼兹式的“足够丰富而兼容”的可能世界。在一种特定文化进行再化的过程中,最小的存活结构是语言和宗教,最小限度的坚实结构是语言、宗教和历史。中国数千年始终保持着跨文化的性质,其运行模式是基于天下方法论的"旋涡模式”。以方法而非信念为本源,中国的原生文化方能够接纳外生文化,并且“化”入其系统中。

"subjectivity"is a concept that explains things and gives value to things in the domain of knowledge and practice.As all rational actions of human beings inevitably involve others,such actions are in fact all characterized by an inter-subjectivity.A necessary first-step towards the understanding of cross-cultural imagination is to transform and upgrade the concept of inter-subjectivity to one of trans-subjectivity,which has its reliable foundation in the common subjectivity of languages.Whenever the core vocabulary of a language changes,a"re-culturing"process will take place in the culture shaped by that language.The"re-culturing"brings a challenge to the trans-subjectivity,and it is by increasing the dimensions of universality rather than through struggles between different propositions of universality that it is possible to construct a world that Leibniz describes as"rich enough and compatible".In the"re-culturing"of a given culture,the minimal structure that survives is language and religion.Language,religion,and history,thus constitute the most basic and solid structure that defies the re-culturing.In the course of thousands of years,Chinese culture has shown a great trans-culturality that has functioned methodologically like a"whirlpool"that imbibes and naturalizes other cultures and make them part of its own under the concept of"everything under heaven".