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以往对谭嗣同政治思想的解读,主要有民族主义和世界主义两种相反的观点。实际上,谭嗣同的思想中同时包含这两种相互矛盾的倾向,而以后者更为显著。他在《仁学》中建立了一种“以太—仁”的普遍主义理论体系,并以此为基础阐述了世界主义的两个面向:地球“大一统”的政治愿景与个体“普遍成佛”的解脱理想。另一方面,面对严峻的现实危机,他又时时表现出强烈的救亡意识。然而,世界主义与民族主义的固有张力在一定程度上消解了“救中国”的合法性。这显示出世界主义理念在近代中国的不合时宜性,也促使我们思考其在当代世界的意义和可能性。
The past interpretation of Tan Sitong’s political thought mainly consists of the two opposing views of nationalism and cosmopolitanism. In fact, Tan Sitong’s thinking contains both these two contradictory tendencies, while the latter is even more pronounced. He established a universalist theoretical system of “ether-benevolence” in Ren-ren school and elaborated on the two visions of cosmopolitanism: the political vision and individual of the earth “unification” “Universal Buddha ” liberation ideal. On the other hand, he has always shown a strong sense of national salvation in the face of the severe crisis of reality. However, the inherent tension between cosmopolitanism and nationalism has, to a certain extent, eliminated the legitimacy of “saving China.” This shows that the anachronism of cosmopolitanism in modern China also prompted us to reflect on its significance and possibility in the contemporary world.