中文摘要 |
Affective communication (gan-tong), as a quasi-synonym of benevolence, derived mainly from the Book of Changes, requires a mentality sensitive to the variation of human reactions and to the human interaction with the environment. Tang Junyi considers the affective communication as a key concept to construct a contemporary New Confucian worldview in response to the challenge of Western modernity, because Chinese culture has suffered from its impact since the middle 19th century. By way of a model of callingresponding, the different cultural systems are put in a process of listeninganswering, i.e. a process of dialogue. Tang's conception extends then to a level of inter-religious dialogue, in which an evaluation is inscribed in order to offer a diagnostic of the elements of Asian cultures, especially of Chinese one. There are two steps in forming the response to the Western modernity: one is to adopt two main elements in a modern regime, science and democracy, another is to put the traditional faiths (Confucianism, Buddhism, and Taoism) among the other foreign faiths (Christianity, Islam, Judaism, and Hinduism). It is undeniable that Tang's cosmopolitan idea of the coexistence of different religious values has two aspects: one is intra-East Asian, by elevating the common heritage of Confucianism and Buddhism, another is trans-Asian, by contrasting East Asian values with Euro-American, Indian, and Muslim values. The second aspect is seen in a constant reference to the world. It is easy to raise question about the boundary among those values and even about their conflict. The method to dissolve the conflicts is to offer a reevaluation of the different values. For Tang, the spiritual space is constructed for an aim of reevaluation, in which, according to a model of affective communication, an incessant contact of the living being with the world can take place. An implicit concern of perpetual peace is thus interwoven in the assumed encounter of the polyphony of values systems. on the coexistence of different religious values among world citizens has two facets: the first, something internal to East Asia, elevates the common legacy of Confucianism and Buddhism; the other, something trans-Asian, causes East Asian values to be contrasted with Euro-American, Indian, and Muslim value systems. The second facet involves the world. The question lies in whether there are pronounced boundaries, and even whether there are conflicts among these value systems. The method to dissolve such conflicts rests in offering a reevaluation of the different values. For the purpose of reevaluating these values, Tang constructs a kind of spiritual space, in which, according to a model of gantong, continuous contact between living beings and the world takes place. Each value system works in concert with one another, and in these polyphonic encounters with each other, there is an imagination of perpetual peace hidden deep within. |