“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
发布时间：2019-08-16 12:46
【摘要】："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。
[Abstract]:The third Roman Theory and the Chinese Theory are a theory of self-identity between Russia and China in the period of national consciousness transformation. In a sense, the two are not the views of Philofay or Shi-suke, but the observation and projection of the relationship between themselves and the outside world by a group and even the whole nation. They are daily use but do not know the cultural concept, is to the self, the other cognition is a kind of symbol system. In the construction of the antagonistic identity of "I-he" in the third Roman Theory, the other is the prerequisite and necessary condition for cognitive self, and the identity identification of "I" is impossible to talk about without the other, and its position and function can only be demonstrated in the conquest or rescue of the other. However, the relationship between "I" and "other" in "China Theory" is not one or the other. The self-closed Huaxia egocentrism dominates. The role and status of "I" is determined by the degree of civilization and morality and ethics, and there is no need to pay too much attention to or even communicate with the other, and the other may not be the object of cognition or conquest.
【作者单位】： 河北师范大学外国语学院;教育部人文社会科学重点研究基地华东师范大学俄罗斯研究中心基地;
【基金】：教育部人文社会科学重点研究基地华东师范大学俄罗斯研究中心基地重大项目“本我与他者——中俄关系中的形象与认知问题”(项目批准号:11JJDGJW005)的阶段性成果
【分类号】：G04
本文编号：2527444
[Abstract]:The third Roman Theory and the Chinese Theory are a theory of self-identity between Russia and China in the period of national consciousness transformation. In a sense, the two are not the views of Philofay or Shi-suke, but the observation and projection of the relationship between themselves and the outside world by a group and even the whole nation. They are daily use but do not know the cultural concept, is to the self, the other cognition is a kind of symbol system. In the construction of the antagonistic identity of "I-he" in the third Roman Theory, the other is the prerequisite and necessary condition for cognitive self, and the identity identification of "I" is impossible to talk about without the other, and its position and function can only be demonstrated in the conquest or rescue of the other. However, the relationship between "I" and "other" in "China Theory" is not one or the other. The self-closed Huaxia egocentrism dominates. The role and status of "I" is determined by the degree of civilization and morality and ethics, and there is no need to pay too much attention to or even communicate with the other, and the other may not be the object of cognition or conquest.
【作者单位】： 河北师范大学外国语学院;教育部人文社会科学重点研究基地华东师范大学俄罗斯研究中心基地;
【基金】：教育部人文社会科学重点研究基地华东师范大学俄罗斯研究中心基地重大项目“本我与他者——中俄关系中的形象与认知问题”(项目批准号:11JJDGJW005)的阶段性成果
【分类号】：G04
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1 苗军;;俄罗斯文化中的“第三罗马”之说[J];俄语学习;2008年01期
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