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传统的文化交流观念通常期待外来文化能够在本文化的学统之下理解本文化及相关经典,并惯于以外来者理解了多少、正解了多少、曲解了多少作为判断外来者之文化态度、交流策略、学习能力的标准。这样的观察视角往往会忽略或轻视文化交流或文化撞击中产生的一些新事物的价值。其实,产生新事物乃是文化交流的一个重要功能和重要议题。在讲求“跨越”和“多元”的今天,有必要正视或重新定位那些(以传统为模型而衡量之)看似不经或不准确的事物,并以此为契机思考:经典或传统的时代性价值该如何呈现?经典或传统的再生空间该如何构筑?利安当的《天儒印》竭力用天主教的一神论、道德观、礼仪含义及人类由来说解释《大学》、《中庸》、《论语》、《孟子》中的一些格言,使之成为包含天主教观念的经文,因此正是思考跨文化诠释议题的良好个案。
The traditional concept of cultural exchange usually expect foreign cultures to understand this culture and related classics under the cultural system of study, and are accustomed to how many outsiders understand how much, how much is being solved, how much is misinterpreted as a cultural attitude to judge outsiders, Communication strategy, learning ability standards. Such a viewing perspective often overlooks or underestimates the value of some new things that arise during cultural exchanges or cultural crashes. In fact, creating new things is an important function and important topic of cultural exchange. Today’s emphasis on “leapfrogging” and “pluralism” is necessary to address or relocate seemingly inaccurate or inaccurate terms (measured by the traditional model) and take this as an opportunity to think: classic Or how does the traditional value of the times appear? How can the classical or traditional regeneration space be constructed? Ryan’s “Confucianism and Confucianism” tries its best to explain the “university” in Catholic monotheism, morality, ritual meaning and humanity, Some of the maxims in “The Mean”, “The Analects” and “Mencius” make it a scripture that contains the Catholic concept and therefore is a good case for thinking about intercultural interpretations.