文化育和谐:传统文化在基层社会治理现代化中的作用
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摘要
作为一种博大悠久的文明样态,中华传统文化不仅包含着丰富的治理智慧,更是本民族代代相传的性格基因,是中国人追求善治的精神土壤。中国社会治理的现代化,不是另起炉灶、摈弃"本土化"的现代化,更不能简单地等同于"西方化"。本土化的实质是巩固民族性,现代化的实质是适应时代性,二者是相辅相成的一体两面。谋求当今中国社会治理的创新,必须自觉走出"现代化"与"本土化"的对立思维,以优秀传统文化固基,以世界先进文明成果为用,对既有社会治理体系因革损益,作出符合国情的创造性转化和创新性发展。本文通过总结近年来广东各地利用传统文化资源进行基层社会治理中创新的经验,提炼出传统文化在当今社会治理中的五大作用,即道德教化、凝聚共识、规范行为、发掘乡贤、整合资源。基于理论和实践的分析,文章建议尽快启动实施"优秀传统文化治理工程",助推广东基层治理体系和治理能力现代化,并为此提出一系列对策建议。
As a broad civilization with long history,Chinese traditional culture carries abundant governance wisdom. It is the character and gene transmitted through successive generations,and serves as the spiritual soil for the Chinese people to pursue good governance. The modernization of social governance is not to discard localization,and it cannot be simply equal to westernization. Localization is to consolidate the national character,while modernization is to adapt to the times. They are one of the two sides. To seek the innovation of social governance in China,we should get rid of the opposing thinking on modernization and localization,consolidate the foundation of excellent traditional culture and use the achievements of other advanced civilizations for reference. By summing up the experiences of social governance innovation based on traditional cultural resources in Guangdong,this paper extracts the five functions of traditional culture in social governance today,which are moral education,consensus conglomeration,behavior standardization,local respectable persons searching and resources integration. Through theoretical and practice analysis,this paper suggests that Excellent Traditional Culture Governance Project should be carried out as soon as possible to promote the modernization of grass-roots governance system and governance capacity.
As a broad civilization with long history,Chinese traditional culture carries abundant governance wisdom. It is the character and gene transmitted through successive generations,and serves as the spiritual soil for the Chinese people to pursue good governance. The modernization of social governance is not to discard localization,and it cannot be simply equal to westernization. Localization is to consolidate the national character,while modernization is to adapt to the times. They are one of the two sides. To seek the innovation of social governance in China,we should get rid of the opposing thinking on modernization and localization,consolidate the foundation of excellent traditional culture and use the achievements of other advanced civilizations for reference. By summing up the experiences of social governance innovation based on traditional cultural resources in Guangdong,this paper extracts the five functions of traditional culture in social governance today,which are moral education,consensus conglomeration,behavior standardization,local respectable persons searching and resources integration. Through theoretical and practice analysis,this paper suggests that Excellent Traditional Culture Governance Project should be carried out as soon as possible to promote the modernization of grass-roots governance system and governance capacity.
引文
(1)习近平.之江新语[M].杭州:浙江人民出版社,2007:150.
(2)顾东辉.国家治理现代化的多重解读[J].中共浙江省委党校学报,2014(5):39.
(3)Blackie M.J.Sub-Saharan Africa:From crisis to sustainable growth:A long-term perspective study[R].Washington DC:The World Bank,1989:60.
(4)胡鞍钢.国家治理现代化不是西方化[N].光明日报,2014-06-23(6).
(5)习近平.解决中国的问题只能在中国大地上探寻适合自己的道路和办法[EB/OL].[2014-10-13].http:∥www.xinhuanet.com/politics/2014-10/13/c_1112807354.htm.
(1)张旅平,赵立玮.自由与秩序:西方社会管理思想的演进[J].社会学研究,2012(3):23.
(2)Francis Fukuyama.政治秩序与政治衰败:从工业革命到民主全球化[M].毛俊杰,译.南宁:广西师范大学出版社,2015.
(3)贾春增.外国社会学史[M].北京:中国人民大学出版社,2000:243.
(1)习近平.牢记历史经验历史教训历史警示,为国家治理能力现代化提供有益借鉴[N].人民日报,2014-10-14(01).
(2)习近平.解决中国的问题只能在中国大地上探寻适合自己的道路和办法[EB/OL].(2014-10-13)http:∥news.xinhuanet.com/politics/2014-10/13/c_1112807354.htm.
(1)其中,村民理事会理事由本村有威望、有能力、有公德、守法纪的老党员、老教师、老模范、老村干等村中长老,以及村民代表、复退军人、经济能人、外出乡贤等组成;社区理事会、乡民理事会则由本级以上“两代表一委员”中的本辖区非公职人员、复退军人、杰出乡贤、退休村干、外来工组成。
(2)据不完全统计,潮汕地区的善堂数量达284座,在城镇、农村均有分布。其中,汕头市有122座,揭阳市有85座,潮州市有61座,汕尾市有16座。
(3)汕头存心善堂沿革[EB/OL].(2017-10-12).http:∥www.cxst.org/yange.asp.
(1)沈洛羊,罗迅革.善心播洒又十年---走近碣石同信善堂[N].汕尾日报,2013-11-02(03).
(1)所谓全面的概念是指社区成员在互相交往时,是把对方作为一个全面的人,而不是仅仅因为他具有某种地位,是从对方自身的价值去判断其意义,而不是将其视为实现自己的某种目的的手段。
(2)黎熙元.现代社区概论[M].广州:中山大学出版社,2003:1-2.
(3)中国社会学网.国家在城市社区建设中地位和作用的变迁[EB/OL].[2009-06-11].http:∥www.sociology2010.cass.cn/news/133037.htm.
(1)李伟民,梁玉成.特殊信任与普遍信任:中国人信任的结构与特征[J].社会学研究,2002(3):11.
(2)顾东辉.国家治理现代化的多重解读[J].中共浙江省委党校学报,2014(5):39.
(3)Blackie M.J.Sub-Saharan Africa:From crisis to sustainable growth:A long-term perspective study[R].Washington DC:The World Bank,1989:60.
(4)胡鞍钢.国家治理现代化不是西方化[N].光明日报,2014-06-23(6).
(5)习近平.解决中国的问题只能在中国大地上探寻适合自己的道路和办法[EB/OL].[2014-10-13].http:∥www.xinhuanet.com/politics/2014-10/13/c_1112807354.htm.
(1)张旅平,赵立玮.自由与秩序:西方社会管理思想的演进[J].社会学研究,2012(3):23.
(2)Francis Fukuyama.政治秩序与政治衰败:从工业革命到民主全球化[M].毛俊杰,译.南宁:广西师范大学出版社,2015.
(3)贾春增.外国社会学史[M].北京:中国人民大学出版社,2000:243.
(1)习近平.牢记历史经验历史教训历史警示,为国家治理能力现代化提供有益借鉴[N].人民日报,2014-10-14(01).
(2)习近平.解决中国的问题只能在中国大地上探寻适合自己的道路和办法[EB/OL].(2014-10-13)http:∥news.xinhuanet.com/politics/2014-10/13/c_1112807354.htm.
(1)其中,村民理事会理事由本村有威望、有能力、有公德、守法纪的老党员、老教师、老模范、老村干等村中长老,以及村民代表、复退军人、经济能人、外出乡贤等组成;社区理事会、乡民理事会则由本级以上“两代表一委员”中的本辖区非公职人员、复退军人、杰出乡贤、退休村干、外来工组成。
(2)据不完全统计,潮汕地区的善堂数量达284座,在城镇、农村均有分布。其中,汕头市有122座,揭阳市有85座,潮州市有61座,汕尾市有16座。
(3)汕头存心善堂沿革[EB/OL].(2017-10-12).http:∥www.cxst.org/yange.asp.
(1)沈洛羊,罗迅革.善心播洒又十年---走近碣石同信善堂[N].汕尾日报,2013-11-02(03).
(1)所谓全面的概念是指社区成员在互相交往时,是把对方作为一个全面的人,而不是仅仅因为他具有某种地位,是从对方自身的价值去判断其意义,而不是将其视为实现自己的某种目的的手段。
(2)黎熙元.现代社区概论[M].广州:中山大学出版社,2003:1-2.
(3)中国社会学网.国家在城市社区建设中地位和作用的变迁[EB/OL].[2009-06-11].http:∥www.sociology2010.cass.cn/news/133037.htm.
(1)李伟民,梁玉成.特殊信任与普遍信任:中国人信任的结构与特征[J].社会学研究,2002(3):11.