中华民族共有精神家园的古今对比
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摘要
古代中国的民族交融和自强不息,现代中国的救亡图存和民族复兴,关键都在于文化认同,即共有精神家园的建构。"古为今用,洋为中用,多元一体,上下贯通"是当代中华民族共有精神家园建设的整体框架,其中"古为今用"处于首要地位。虽然古今时代不同,文化资源的内容不同,价值目标具有差异,但是基本理念、结构、形式和方法存在许多相通之处。通过古今共有精神家园的系列对比,我们认为当代中华民族共有精神家园建构的基本路径是一体化、中国化、时代化和大众化。
The key of the national fusion and unremitting self-improvement of ancient China,and saving the nation from subjugation and ensure its survival and national revitalization of modern China rest upon cultural identity, i.e. the construction of common spiritual homeland. The overall framework for the construction of the spiritual homeland of the present Chinese nation embraces" making the past serve the present; adapting foreign things to Chinese needs; diversity in unity;achieving mastery through a comprehensive study of the subject", among which" making the past serve the present" ranks the first place. Although the contents of cultural resources and the value objectives are different in ancient and modern China, there exist many commutable aspects in the fundamental ideology, structure, form and methods. By comparing the common spiritual homelands in both the ancient and the modern China, we hold that the basic paths of the contemporary Chinese spiritual homeland construction should be integration, sinicization, modernization and in a popular style.
The key of the national fusion and unremitting self-improvement of ancient China,and saving the nation from subjugation and ensure its survival and national revitalization of modern China rest upon cultural identity, i.e. the construction of common spiritual homeland. The overall framework for the construction of the spiritual homeland of the present Chinese nation embraces" making the past serve the present; adapting foreign things to Chinese needs; diversity in unity;achieving mastery through a comprehensive study of the subject", among which" making the past serve the present" ranks the first place. Although the contents of cultural resources and the value objectives are different in ancient and modern China, there exist many commutable aspects in the fundamental ideology, structure, form and methods. By comparing the common spiritual homelands in both the ancient and the modern China, we hold that the basic paths of the contemporary Chinese spiritual homeland construction should be integration, sinicization, modernization and in a popular style.
引文
[1]张岱年,方克立﹒中国文化概论[M]﹒北京:北京师范大学出版社,2009﹒
[2]方克立﹒马魂中体西用——中国文化发展的现实道路[M]﹒北京:人民出版社,2015﹒
[3][德]马克思,恩格斯﹒马克思恩格斯选集:第1卷[M]﹒中共中央马克思恩格斯列宁斯大林著作编译局,译.北京:人民出版社,1995﹒
[4]任继愈﹒唐宋以后的三教合一思潮[J]﹒世界宗教研究,1984(1)﹒
[5]朱元璋﹒三教论[G]//魏伯城,等﹒全明文:第1册﹒上海:上海古籍出版社,1992﹒
[6]李四龙﹒论儒释道“三教合流”的类型[J]﹒北京大学学报(哲学社会科学版),2011(2)﹒
(1)参见《佛祖历代通载》卷二十,《大正藏》卷49,第692页。
(1)参见顾海良主编:《马克思主义中国化史》,中国人民大学出版社,2015年。这部著作权威性地展示了马克思主义中国化的整个过程。
(2)参见《老子》第六十五章。
[2]方克立﹒马魂中体西用——中国文化发展的现实道路[M]﹒北京:人民出版社,2015﹒
[3][德]马克思,恩格斯﹒马克思恩格斯选集:第1卷[M]﹒中共中央马克思恩格斯列宁斯大林著作编译局,译.北京:人民出版社,1995﹒
[4]任继愈﹒唐宋以后的三教合一思潮[J]﹒世界宗教研究,1984(1)﹒
[5]朱元璋﹒三教论[G]//魏伯城,等﹒全明文:第1册﹒上海:上海古籍出版社,1992﹒
[6]李四龙﹒论儒释道“三教合流”的类型[J]﹒北京大学学报(哲学社会科学版),2011(2)﹒
(1)参见《佛祖历代通载》卷二十,《大正藏》卷49,第692页。
(1)参见顾海良主编:《马克思主义中国化史》,中国人民大学出版社,2015年。这部著作权威性地展示了马克思主义中国化的整个过程。
(2)参见《老子》第六十五章。