全球一体化背景下文化价值观变迁研究
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摘要
青年是构成社会的重要群体,并在推动社会发展过程中发挥着重要作用。在全球化步伐日益加快、国际间各领域交流日益频繁的今天,青年扮演着越来越重要的角色。为了让世人了解中国、了解代表中国未来的青年,促进对外交流和沟通,我们应该重视对中国青年发展变化的研究。我们在强调青年传承历史、贡献社会的同时,也要善于敏锐地体察青年在社会变革过程中不断出现的新变化,如该群体文化价值观的变迁,进而准确把握青年的发展动态及时代特征。
80后一代青年具有鲜明的时代特点,他们的文化价值观发生了明显的变化,具有重要的研究价值。本论文以80后大学生为主要研究对象,以他们的个性化状况为研究范畴,对中国青年文化价值观的变迁进行研究。研究问题包括:(1)中国大学生是否真正具有个人主义价值观取向,个性化程度如何;(2)大学生的个人主义价值观取向主要体现在哪些方面;(3)中国青年的个性化发展过程有何特点以及同西方的个性化演变有何不同。
为探究中国当代大学生个性化发展状况,本文对西方个人主义价值观的发展进行了详尽阐述,以便从宏观角度了解个人主义的发展历程。个人主义源于西方,并已成为西方的主流价值观。西方个人主义的形成和发展经历了漫长复杂的演变过程,多数学者将其分为两大阶段:第一阶段为个人主义形成的初级阶段,主要体现在人们对个人主义的认识比较模糊;第二阶段为个人主义的发展成熟阶段,主要体现在个人主义已成为以美国为代表的西方社会主流文化价值观。西方的个人主义在其发展过程中经历了三次解放,即摆脱了宗教、政府和家庭的束缚。
本文对中国传统的群体(集体)文化价值观也进行了详尽阐述,以便通过比较传统,清楚地把握中国当代大学生文化价值观的具体演变脉络。群体主义既属于哲学范畴又属于文化范畴,主张整体是不可分的。任何一个整体都需要融入更大的整体当中,只有在更大的整体当中才可能存在和发展。离开整体,个体不复存在。所以,群体主义所强调的是整体而非个体,并强调没有脱离群体而存在的个体。这就是中国传统群体(集体)主义价值观的基本内涵。
本文从两个不同角度对改革开放以来中国青年文化价值观的变迁进行研究。一是对《中国青年》在1980年至2000年间组织的关于人生价值的讨论进行详细分析,力求从中发现中国青年价值观变化的轨迹。二是对哈尔滨工业大学398名学生进行了问卷调查研究,力求探明目前大学生的个性化发展现状。两方面的研究充分表明改革开放以来中国青年已步入新的价值观轨迹。《中国青年》组织的历时二十年的辩论充分表明了中国青年经历了个性化发展过程,个性化已成为一种新的社会现象和价值取向。换言之,中国历史上从未发生过类似的演变。中国青年已具有了较强的独立自主和实现自我价值的意识等典型个人主义特征。本文对大学生的问卷调查结果表明,他们在试图摆脱传统价值观的同时,更加关注自我价值的实现,以及个人的前途和发展。他们追求物质利益,崇拜通过个人奋斗而获得成功的各领域强人。他们注重效率,崇尚科技与竞争。
总之,本研究表明,中国青年的传统价值观已发生了巨大变化。对个人主义已普遍接受,个人主义已明显地成为他们的一种价值观取向。但同时本研究也发现,与西方个性化发展过程中的三次解放有所不同,中国青年的个性化发展过程经历了三种转变,即传统价值观的转变、主流意识形态(即无产阶级意识形态)的转变及家庭观念的转变。由此说明中国的个性化过程呈现出自己的轨迹。
This dissertation is a study of cultural values in transformation focusing on the individualization of Chinese educated youth,specifically those who were born in the middle of 1980s. The purposes of the study are to find out: 1) to what extent,Chinese educated youth have become individualized; 2) in what way(s) they have become more individualized than in other(s); 3) if individualization in China has experienced the same process as that in the West.
To understand the individualization of Chinese educated youth, it is necessary to have a good understanding of its origins in the developed Western countries, which have already moved into a“post-modern”period, and then to cross-culturally compare the individualization in the West with that in China, which is still a developing country. By comparing the individualism in the West and the emergent individualism in China, we can have a better understanding of what the Chinese youth are like today.
Individualism in the West is the product of a complex past, a long process which was necessary to produce what we see in the present. The process of individualization in the West can be divided into two phases: one is for the realization of ambiguous individualism and the other, for the realization of unambiguous individualism (Lukes, 1984). In the first phase, it was not individualism but collectivism that was the mainstream ideology in Western societies as most people held to communal and family values. In the second phase, individualization made huge inroads, and individualism became the mainstream of Western societies with the United States as the representative. These two categories are instrumental in understanding the development and nature of individualism in the West. Individualization in the West is mainly displayed through a process of three emancipations: emancipation from God, emancipation from the state and emancipation from the family.
Then, this dissertation gives a detailed account of traditional Chinese holistic/collectivistic cultural values so that a clear picture can be obtained as to how individualized the present-day Chinese youth have become and in what ways.
Holism/collectivism is a philosophical and cultural idea claiming that the whole cannot be taken apart and that every apparent whole can be understood only in the context of the larger whole. Parts exist only within wholes, with which they have inseparable relations. What should be stressed here are two points: First, the holistic viewpoint usually places more emphasis on the whole rather than on the parts. Second, the parts are not independent or autonomous, since they have inseparable relations with the whole, and among themselves. These are two principles of the holistic ideology of ancient China.
By conducting diachronic and synchronic studies of China’s social-cultural transformation in the reform era, i.e., the 1980– 2000 Chinese Youth debates and fieldwork amidst present-day students at Harbin Institute of Technology, this dissertation illustrates a new and significant trajectory taken by Chinese educated youth. The Chinese Youth debates show a development of individualism, and the historical record– not only in terms of social structure, but also in terms of dominant worldviews as expressed through popular and official culture– confirms that this degree and kind of individualization is a new phenomenon. Simply put, equivalent values could not be found in any periods of Chinese history, even during the New Culture Movement. The Chinese youth in this survey have discovered their“self”, with a strong sense of independence, autonomy, self-responsibility, and self-realization, expressing a strong orientation towards individualism.
The survey conducted at Harbin Institute of Technology indicates that the educated youth try hard to be true to themselves, focusing on their own self-realization,“freeing”themselves from traditional and official values, and no longer holding“lofty goals”, i.e., working for their family, work unit or motherland. They work hard for their own material achievements, deeply believing in technological power, and the necessity of competition for efficiency, since in their minds both individuals and the country have to be efficient in order for them to become super persons (qiang ren) and for the country to become rich and strong. Their widespread acceptance of individualistic concepts, and the obvious orientation of most students towards individualistic development, as explicitly shown in their responses to the questions, support the hypothesis that individualization is a significant part in the transformation of traditional Chinese cultural values in the reform era. Careful analysis of the two studies clearly reveals that the individualization of the educated youth has taken a different path, and three transformations– transformation of traditional values, transformation of proletarian ideology and transformation of family consciousness– have been summarized as the features in the individualization of the Chinese educated youth.
80后一代青年具有鲜明的时代特点,他们的文化价值观发生了明显的变化,具有重要的研究价值。本论文以80后大学生为主要研究对象,以他们的个性化状况为研究范畴,对中国青年文化价值观的变迁进行研究。研究问题包括:(1)中国大学生是否真正具有个人主义价值观取向,个性化程度如何;(2)大学生的个人主义价值观取向主要体现在哪些方面;(3)中国青年的个性化发展过程有何特点以及同西方的个性化演变有何不同。
为探究中国当代大学生个性化发展状况,本文对西方个人主义价值观的发展进行了详尽阐述,以便从宏观角度了解个人主义的发展历程。个人主义源于西方,并已成为西方的主流价值观。西方个人主义的形成和发展经历了漫长复杂的演变过程,多数学者将其分为两大阶段:第一阶段为个人主义形成的初级阶段,主要体现在人们对个人主义的认识比较模糊;第二阶段为个人主义的发展成熟阶段,主要体现在个人主义已成为以美国为代表的西方社会主流文化价值观。西方的个人主义在其发展过程中经历了三次解放,即摆脱了宗教、政府和家庭的束缚。
本文对中国传统的群体(集体)文化价值观也进行了详尽阐述,以便通过比较传统,清楚地把握中国当代大学生文化价值观的具体演变脉络。群体主义既属于哲学范畴又属于文化范畴,主张整体是不可分的。任何一个整体都需要融入更大的整体当中,只有在更大的整体当中才可能存在和发展。离开整体,个体不复存在。所以,群体主义所强调的是整体而非个体,并强调没有脱离群体而存在的个体。这就是中国传统群体(集体)主义价值观的基本内涵。
本文从两个不同角度对改革开放以来中国青年文化价值观的变迁进行研究。一是对《中国青年》在1980年至2000年间组织的关于人生价值的讨论进行详细分析,力求从中发现中国青年价值观变化的轨迹。二是对哈尔滨工业大学398名学生进行了问卷调查研究,力求探明目前大学生的个性化发展现状。两方面的研究充分表明改革开放以来中国青年已步入新的价值观轨迹。《中国青年》组织的历时二十年的辩论充分表明了中国青年经历了个性化发展过程,个性化已成为一种新的社会现象和价值取向。换言之,中国历史上从未发生过类似的演变。中国青年已具有了较强的独立自主和实现自我价值的意识等典型个人主义特征。本文对大学生的问卷调查结果表明,他们在试图摆脱传统价值观的同时,更加关注自我价值的实现,以及个人的前途和发展。他们追求物质利益,崇拜通过个人奋斗而获得成功的各领域强人。他们注重效率,崇尚科技与竞争。
总之,本研究表明,中国青年的传统价值观已发生了巨大变化。对个人主义已普遍接受,个人主义已明显地成为他们的一种价值观取向。但同时本研究也发现,与西方个性化发展过程中的三次解放有所不同,中国青年的个性化发展过程经历了三种转变,即传统价值观的转变、主流意识形态(即无产阶级意识形态)的转变及家庭观念的转变。由此说明中国的个性化过程呈现出自己的轨迹。
This dissertation is a study of cultural values in transformation focusing on the individualization of Chinese educated youth,specifically those who were born in the middle of 1980s. The purposes of the study are to find out: 1) to what extent,Chinese educated youth have become individualized; 2) in what way(s) they have become more individualized than in other(s); 3) if individualization in China has experienced the same process as that in the West.
To understand the individualization of Chinese educated youth, it is necessary to have a good understanding of its origins in the developed Western countries, which have already moved into a“post-modern”period, and then to cross-culturally compare the individualization in the West with that in China, which is still a developing country. By comparing the individualism in the West and the emergent individualism in China, we can have a better understanding of what the Chinese youth are like today.
Individualism in the West is the product of a complex past, a long process which was necessary to produce what we see in the present. The process of individualization in the West can be divided into two phases: one is for the realization of ambiguous individualism and the other, for the realization of unambiguous individualism (Lukes, 1984). In the first phase, it was not individualism but collectivism that was the mainstream ideology in Western societies as most people held to communal and family values. In the second phase, individualization made huge inroads, and individualism became the mainstream of Western societies with the United States as the representative. These two categories are instrumental in understanding the development and nature of individualism in the West. Individualization in the West is mainly displayed through a process of three emancipations: emancipation from God, emancipation from the state and emancipation from the family.
Then, this dissertation gives a detailed account of traditional Chinese holistic/collectivistic cultural values so that a clear picture can be obtained as to how individualized the present-day Chinese youth have become and in what ways.
Holism/collectivism is a philosophical and cultural idea claiming that the whole cannot be taken apart and that every apparent whole can be understood only in the context of the larger whole. Parts exist only within wholes, with which they have inseparable relations. What should be stressed here are two points: First, the holistic viewpoint usually places more emphasis on the whole rather than on the parts. Second, the parts are not independent or autonomous, since they have inseparable relations with the whole, and among themselves. These are two principles of the holistic ideology of ancient China.
By conducting diachronic and synchronic studies of China’s social-cultural transformation in the reform era, i.e., the 1980– 2000 Chinese Youth debates and fieldwork amidst present-day students at Harbin Institute of Technology, this dissertation illustrates a new and significant trajectory taken by Chinese educated youth. The Chinese Youth debates show a development of individualism, and the historical record– not only in terms of social structure, but also in terms of dominant worldviews as expressed through popular and official culture– confirms that this degree and kind of individualization is a new phenomenon. Simply put, equivalent values could not be found in any periods of Chinese history, even during the New Culture Movement. The Chinese youth in this survey have discovered their“self”, with a strong sense of independence, autonomy, self-responsibility, and self-realization, expressing a strong orientation towards individualism.
The survey conducted at Harbin Institute of Technology indicates that the educated youth try hard to be true to themselves, focusing on their own self-realization,“freeing”themselves from traditional and official values, and no longer holding“lofty goals”, i.e., working for their family, work unit or motherland. They work hard for their own material achievements, deeply believing in technological power, and the necessity of competition for efficiency, since in their minds both individuals and the country have to be efficient in order for them to become super persons (qiang ren) and for the country to become rich and strong. Their widespread acceptance of individualistic concepts, and the obvious orientation of most students towards individualistic development, as explicitly shown in their responses to the questions, support the hypothesis that individualization is a significant part in the transformation of traditional Chinese cultural values in the reform era. Careful analysis of the two studies clearly reveals that the individualization of the educated youth has taken a different path, and three transformations– transformation of traditional values, transformation of proletarian ideology and transformation of family consciousness– have been summarized as the features in the individualization of the Chinese educated youth.
引文
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Xu, L. (2002). Searching for Life’s Meaning: Changes and Tensions in the Worldviews of Chinese Youth in the 1980s. Ann Arbor: University of Michigan Press.
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Yau, O. H. M. (1994) Consumer behavior in China: customer satisfaction and cultural values. London: Routlegde.
Yu, J. (1997). The Noisy New Age: 1990– 1997. Chinese Youth, No.6, 1997, p. 68.
Yu, Y. S. (1985). Individualism and the neo-Taoist movement. In Munro (Ed.), Individualism and Holism: Studies in Confucian and Taoist Values. Ann Arbor: Centre for Chinese Studies The University of Michigan.
Zhang J. & Li X. B. (Eds.). (1998). Social Transition in China. Lanham, MD: University Press of America.
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唐君毅. 2005.中国文化之精神价值[M],江苏教育出版社.
张家鹏、王祥. 2001.中国文化概论[M],辽海出版社.
陈新汉. 2002.论转型时期中国价值观研究,哲学动态[J], 2002年第7期.
王树人. 1991.论语中“仁”的不同含义辨析,孔子研究[J], 1991年第1期.
刘翔. 1996.中国传统价值观诠释学[M],上海三联书店,1996年.
汤一介. 2005.论“天人合一”,中国哲学史[J], 2005年第2期.
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