现代性语境下武德弘扬的二律背反与克服
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摘要
"弘扬武德"一直是武术学术界的热点话题,反观现实,前期研究对"弘扬武德"这一事实并没有产生切实的成效。现代性意即现代社会特有的属性,它是当今社会的焦点性话题之一,作为意识形态的武德在当今社会的弘扬不可避免地与现代性发生关联。运用文献资料法、逻辑演绎法、跨学科研究法,以现代性为研究语境,以武德为研究对象展开相关论述。研究认为,超验世界的存在是传统社会中武德确立的观念预设,其在现代性语境下出现了嬗变;现代性语境下武德弘扬出现了二律背反,具体表现为现代性增强了武德弘扬的工具理性、提升了武德弘扬对习武者的个体关怀,与此同时,现代性带来了武德弘扬的工具理性之困和自我中心之困。最终根据武德弘扬的二律背反问题,提出教育是克服问题的根基,制度是克服问题的保障,觉醒是克服问题的关键等观点,以期明晰现代性语境下武德弘扬的时代价值和武德复魅的现实路径。
Carrying forward Wushu morality has always been a hot topic in the academic field of Wushu. The current researches have gained few effective promotions on the Wushu morality observing the reality. Modernity refers to the characteristics of modern society. It is one of the hottest topics in the modern world.Wushu morality,as an ideology,its carrying forward in today's society inevitably relates to modernity. Based on this,mainly using the methods of documentation,logical deduction and inter-disciplinary research,taking modernity as the research context,and taking Wushu morality as the research object,this paper carries out relevant discussions. That the existence of transcendental world is the presupposition of the concept originally established by Wushu morality in traditional society,which has changed in the context of modernity. In the context of modernity,the promotion of Wushu morality leads to the antinomy. The modernity enhances the instrumental rationality of Wushu morality and strengthens the concern and affirmation of individual practitioners,Moreover,modernity bringsdifficulties of instrumental rationality and self-centeredness in promoting Wushu morality;According to the problems of antinomy of Wushu morality promotions,this paper puts forward the viewpoints that education is the foundation of overcoming the problems,system is the guarantee of overcoming the problems,and awakening is the key point of overcoming the problems,In order to clarify the value of the times and the realistic path of the reincarnation of Wushu morality in the context of modernity.
Carrying forward Wushu morality has always been a hot topic in the academic field of Wushu. The current researches have gained few effective promotions on the Wushu morality observing the reality. Modernity refers to the characteristics of modern society. It is one of the hottest topics in the modern world.Wushu morality,as an ideology,its carrying forward in today's society inevitably relates to modernity. Based on this,mainly using the methods of documentation,logical deduction and inter-disciplinary research,taking modernity as the research context,and taking Wushu morality as the research object,this paper carries out relevant discussions. That the existence of transcendental world is the presupposition of the concept originally established by Wushu morality in traditional society,which has changed in the context of modernity. In the context of modernity,the promotion of Wushu morality leads to the antinomy. The modernity enhances the instrumental rationality of Wushu morality and strengthens the concern and affirmation of individual practitioners,Moreover,modernity bringsdifficulties of instrumental rationality and self-centeredness in promoting Wushu morality;According to the problems of antinomy of Wushu morality promotions,this paper puts forward the viewpoints that education is the foundation of overcoming the problems,system is the guarantee of overcoming the problems,and awakening is the key point of overcoming the problems,In order to clarify the value of the times and the realistic path of the reincarnation of Wushu morality in the context of modernity.
引文
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[27]魏泳安.中国精神教育研究[D].兰州:兰州大学,2017:114-115.
[2]乔瑞金.现代性批判的错置与重思[J].中国社会科学,2016(2):15-18.
[3]克里斯多弗·皮尔森.现代性——吉登斯访谈录[M].尹宏毅,译.北京:新华出版社,2002:69.
[4]冯巧玲.情感认同:道德践履之根本[J].石家庄经济学院学报,2016,39(3):126-128.
[5]杨建营,邱丕相.从武德的实质和精神内核探析当代武术教育改革[J].沈阳体育学院学报,2009,28(3):112-114.
[6]马克斯·韦伯.韦伯文集(上)—以学术为业[M].王荣芬,译.北京:中国广播电视出版社,2000:102.
[7]马尔库塞.现代文明与人的困境[M].李小兵,译.上海:三联书店上海分店,1989:106.
[8]马克思·韦伯.经济与社会[M].阎克文,译.上海:上海世纪出版集团,2010:114.
[9]马克思恩格斯全集(第2卷)[M].北京:人民出版社,1991:103.
[10]马长世.现代性视域下的中国传统文化价值及其现代转换[J].广东社会科学,2018(4):72-76.
[11]查尔斯·泰勒.现代性之隐忧[M].程炼,译.北京:中央编译出版社,2001:5.
[12]秦晓.当代中国问题:现代化还是现代性[M].北京:社会科学文献出版社,2009:150.
[13]康德.康德三大批判合集(上)[M].邓晓芒,译.北京:人民出版社,2009:225.
[14]陈晓平.对康德“二律背反”的澄清与消除[J].学术界,2014(6):58-69.
[15]中国蔡元培研究会.蔡元培全集(第3卷)[M].浙江:浙江教育出版社,1997:13.
[16]项久雨.论思想道德教育价值的实现途径[J].教育研究,2003(10):46-51.
[17]邓小平文选(第2卷)[M].北京:人民出版社,1994:333.
[18]中国武术协会关于坚决反对"约架"等违法违规行为[EB/OL].http://www.wushu.com.cn/About/NewsView.aspx?id=101,2017-05-03.
[19]国家体育总局武术运动管理中心.中国武术段位制手册(增订版)[M].北京:国家体育总局武术研究院,2013:3-5.
[20]王泽应.论构建人类命运共同体的伦理意义[J].北京大学学报(哲学社会科学版),2017,54(4):5-14.
[21]金玉柱,王岗,李丽.中国武术“点到为止”理念的身体伦理学论绎[J].武汉体育学院学报,2018,52(2):70-75.
[22]王岗,韩金清,侯连奎.中国武术“立德树人”的价值取向:求真向善尚美[J].体育学刊,2018,25(6):1-6.
[23]马克思恩格斯全集(第1卷)[M].北京:人民出版社,1956:15.
[24]马斯洛.马斯洛的智慧[M].刘烨,译.北京:中国电影出版社,2005:27.
[25]黑格尔.精神现象学(上卷)[M].贺麟,译.上海:人民出版社,2013:122.
[26]习近平.核心价值观其实就是一种德,国无德不兴[EB/OL].http://politics.people.com.cn/n/2014/0505/c1024-24975911.html,2014-05-05.
[27]魏泳安.中国精神教育研究[D].兰州:兰州大学,2017:114-115.