近年来东北亚文化研究概述

发布时间：2018-04-13 17:42

本文选题：东北亚文化圈 + 儒学文化　；参考：《东北亚论坛》2006年06期

【摘要】：正东北亚经济的发展也决定着东北亚文化的发展。近年来,研讨东东亚文化和东北亚文化与东北亚经济发展的关系的学者有延边大学的金柄民、李得春、金基石、金强一、刘子敏、潘畅和、姜龙范,北京大学的有何芳川、魏常海、聂锦芳,北京师范大学的有王向远、兰久富,中央民族大学的有李岩,吉林大学的有刘福贵,复旦大学的有李时人、杨彬、石源华,还有中国社会科学院的卞崇道、汝信、金熙德,我国台湾地区学者蔡锦堂,韩国学者张闰洙、张庆龙、黄圭善、金永弼,日本学者高漱畅彦、成泽胜、大日方纯夫、笠原十九司等。这些专家学者认为东北亚是儒学文化圈。儒学文化是东北亚文化的重要核心。东北亚现代化发展与儒学文化的现代化指导意义是密不可分的。儒学与现代化的契合性主要表现可概括以下几个方面：“其一,儒学的现代性主义精神与现代化的契合。其二,儒学主体自觉的精神与现代化的契合。其三,儡学的人世精神、忧患意识与现代化契合。其四,儒学的家国意识与现代化的契合。其五,儒家重视社会分工和协作的精神与现代化契合。另一方面,我们也不能否定儒学与现代化的矛盾。这突出表现在儒学科学意识、民主意识以及平等意识的缺乏。这里较全面地揭示了儒学文化对东北亚经济发展的作用。2005年,中、日、韩三国学者与教师共同编著出版的《东亚三国的近现代史》认为：日本是崇尚儒学的国家。正如日本史学家上田正昭所说：“古代东北亚文化圈的特征之一,是汉字和汉字文化的扩展。”汉字和中国文化传人日本,极大地影响了日本的典章制度、宗教哲学、科学技术和文学艺术。日本“天皇”之年号,始于“人化”,“人化革新”对日本古代国家体制和律令的建设起到了重要作用。当日本进入镰仓幕府(1192-1333)初期,中国的新儒学,即朱子学又直接传入日本。经400年的传播期,到17世纪江户幕府时期迅速崛起,跃居官学地位,致使在整个江户幕府的260年间一直占据主导地位。到了18世纪起朱子学内部出现了古学派、阳明派和其它异学,如国学、西学等许多学派蓬勃发展。对朱子学产生怀疑甚至批判,而后出现了主张复古国粹的国学派秘主张西学的兰学派。幕府提出“宽正异学之禁”政策,使儒学与异学并举,推动社会迅速发展。
[Abstract]:The economic development of Northeast Asia also determines the development of Northeast Asian culture.In recent years, scholars who have studied the relationship between East and West subculture and Northeast Asian culture and economic development in Northeast Asia include Jin Binmin of Yanbian University, Li Dechun, Jin Keystone, Jin Qiang Yi, Liu Zimin, Pan Chang he, Jiang Longfan, and He Fangchuan of Peking University.Wei Changhai, Nie Jinfang, Wang Xiangyuan, Lan Jiufu of Beijing normal University, Li Yan of Central University for nationalities, Liu Fugui of Jilin University, Li Shiren of Fudan University, Yang Bin, Shi Yuanhua, and Bian Chongdao of the Chinese Academy of Social Sciences,Ru Xin, Kim Xide, Taiwan scholar Cai Jintang, Korean scholar Chang Lung-soo, Zhang Qinglong, Huang Guishan, Kim Yongbi, Japanese scholar Kao Shu-yan, Cheng Ze-sheng, Takeshi Chun-fu, Keihara Nineteen, etc.These experts and scholars believe that Northeast Asia is a Confucian cultural circle.Confucianism culture is an important core of Northeast Asian culture.The modernization development of Northeast Asia is inseparable from the guiding significance of Confucianism culture modernization.The compatibility between Confucianism and modernization can be summarized in the following aspects: first, the modernity spirit of Confucianism and modernization.Secondly, the conscious spirit of the main body of Confucianism coincides with modernization.Thirdly, the spirit of the world and the consciousness of suffering fit with modernization.Fourthly, Confucianism's sense of home and country coincides with modernization.Fifth, Confucianism attaches importance to the social division of labor and cooperation with the spirit of modernization.On the other hand, we can not deny the contradiction between Confucianism and modernization.This is manifested in the lack of scientific consciousness, democratic consciousness and equality consciousness of Confucianism.In 2005, Chinese and Korean scholars and teachers published the Modern History of the three East Asian countries, which holds that Japan is a country that advocates Confucianism.As Japanese historian Masaaki Ueda put it: "one of the characteristics of the ancient Northeast Asian cultural circle is the expansion of Chinese characters and Chinese culture."Chinese characters and Chinese culture were handed over to Japan, which greatly influenced Japanese laws and regulations, religious philosophy, science and technology, and literature and art."Emperor" of Japan began with "humanization", and "humanization innovation" played an important role in the construction of ancient Japanese national system and decrees.When Japan entered Kamakura shogunate (1192-1333), Chinese Neo-Confucianism, namely Zhu Zi, was introduced directly into Japan.During the period of 400 years, the Edo shogunate rose rapidly in the 17th century, and took the position of official learning, which led to the dominant position in the whole Edo shogunate for 260 years.In the 18th century, there were ancient schools, Yangming school and other different schools, such as Chinese culture, western learning and so on.Zhu Zixue was doubted and even criticized, and then there was a school of blue that advocated the quintessence of the ancient Chinese culture and advocated the western school.The shogunate put forward the policy of "forbidding the wide and positive schools of learning", which made Confucianism and different schools develop at the same time, and promoted the rapid development of the society.
【作者单位】：延边大学外国语学院延边大学中朝韩日文化比较研究中心
【分类号】：G173.1

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