“两个结合”与文化主体性建构

The"Two Combinations"and the Construction of Cultural Subjectivity

“两个结合”是当下实现中华优秀传统文化“创造性转化”与“创新性发展”的根本途径,同时也是建构中华文化主体性的必由之路。中华文化的主体性是在长期发展过程中建立起来的,其中包含着历史选择的必然性。公元前2世纪中叶以降,中华文化实际上是向世界开放的,同时也在与不同文明的交往中不断实现其自身。因此,中华文化在历史展开过程中有着丰富的主体性建构的历史经验。如宋代理学本质上即是一场关于中华文化主体性建构的思想文化运动,阳明心学则是通过人的主体性重建来挽救朱熹理学作为“圣学”在实践上的弊病。

The focus of this paper is the“two combinations",which refers to a fundamental way to realize the creative transformation and innovative development of traditional Chinese culture,and at the same time also a necessary way to rebuild the subjectivity of Chinese culture.It will be argued in five aspects as follows.First,as a unique civilization pattern,the Chinese cultural tradition is mainly embodied in the historical continuity of a specific structure of values and its unification with different times.Therefore,based on the form of the state of affairs in a particular era,it is necessary to manifest the Dao道by the way of surveying,studying,and summarizing the existing state of affairs to realize and inherit the historical continuity of its cultural subjectivity.Second,the political system of rites and music,called li yue wenming礼乐文明was originally established by the Duke of Zhou周公,but it later fell into desuetude before Confucius reconstructed it as a great system of tradition inspired by the Way of Heaven天道that was inherited by the line of rulers in the process of history.In accord with his own era,Confucius developed his own philosophical system that focused on benevolence(仁ren)and righteousness(义yi),which was a creative transformation of the political system of the Western Zhou Dynasty.As a matter of fact,it was also an innovative attempt to harmonize politics with the times,and at the same time established for Chinese culture a subjectivity with the character of publicness and openness.Third,since the middle of the 2nd century BC,Chinese culture has been open to the world.The Silk Road connected China with the rest of the world,leading to ongoing interactions with different cultures in different dimensions.Sure enough,the subjectivity of Chinese culture has constantly been developed in history through interactions with different civilizations.Therefore,Chinese culture has a rich historical experience from which to reconstruct its subjectivity during its development.As a remarkable example of exchange and mutual learning among civilizations,the input of Indian Buddhism and its Sinicization has brought important challenges to the values and ideas of classical Confucianism,especially in terms of state affairs.However,it also provided a great inspiration for maintaining the historical continuity and renewal of Chinese culture as a specific value system.Fourth,the Neo-Confucianism理学that emerged in the Song Dynasty was essentially a cultural movement pertaining to the reconstruction of Chinese cultural subjectivity.One of its main representatives is Zhu Xi朱熹,whose thought was taken as a“sacred theory"”圣学.The aim of the School of Mind心学,which was represented by Wang Yangming王阳明,was to remedy the shortcomings of Zhu Xi's thought in practice by reconstructing human subjectivity.Fifth,taking Wang Yangming's theory of mind as an example,this paper discusses the historical experience of the reconstruction of Chinese cultural subjectivity,because this may provide abundant experiences and references for the“two combinations"in today.Chinese cultural subjectivity will be revived in modernity as Marxism combines with Chinese culture,since this will develop a new realm for the contemporary inheritance of traditional Chinese culture and the historical construction of new forms of human civilization.