当代西方制度世界主义与文化世界主义辨析

制度和文化世界主义具备内在关联,它们都倡导和关注个体及人类的共同利益与价值。作为当代西方世界主义的两种研究类别,制度和文化世界主义呈现出了各自独有的哲学渊源、核心倡议和生成路径。在哲学渊源上,制度世界主义吸收了斯多葛学派的精髓,而文化世界主义则在某种程度上倒向了犬儒主义。在核心倡议上,制度世界主义关注民族国家的解构与重组,并希望打造多层次全球治理体系与全球新秩序,而文化世界主义则更加关注个体的文化选择、多元文化并存以及对文化差异的包容。在生成路径上,欧洲一体化的成功、现代性的反思以及新制度主义的崛起构成了制度世界主义的实践和理论基础,而文化世界主义则是在移民和文化公民身份理论的作用下迎来了复兴的契机。尽管如此,制度和文化世界主义却在实现个体价值关怀、塑造全球文化与全球秩序方面保持了一致。     

现实社会主义：世界主义和国民主义

马克思主义创始人认为,自从资本主义开拓世界市场以来,历史就转化成了“世界历史”,任何民族都融进了世界历史的创造过程,并将最终造就出共产主义社会所必需的高度发达的生产力。现实社会主义作为世界历史的产物,决定了它必须积极参与世界体系,积极融入世界体系。但这并不意味着我们必须放弃自己的民族利益、民族特点和民族文化,相反,建立在民族独特性基础上的“和而不同,多元一体,互谅互补,和平共处”正是人类应该努力争取的方向。     

也谈世界主义与民族主义问题——关于比较文学根本矛盾的若干思考

比较文学内部最根本的矛盾是世界主义与民族主义的矛盾。这一对矛盾促使了比较文学学科的产生,激发了比较文学学科的活力,并且必将与比较文学学科共始终。面对这一矛盾,我们要在把握差异性的基础上努力开辟沟通渠道,促使二者形成和谐互惠关系,在反对狭隘民族主义的同时也要奉行"送去主义",大力弘扬民族优秀文化。     

Cosmopolitanism as transnational literacy: putting Spivak to work

ABSTRACT

Recent rapid increase in the number of Australians of Asian backgrounds has significantly altered the demographic mosaic in schools. This has major ramifications for Australian classrooms with regards to the transnational exchanges now ubiquitous. In response, this paper proposes a view of cosmopolitanism as “transnational literacy” as enunciated by Spivak. It draws on a pedagogical intervention that explored the emerging spaces of the Australian classroom as they negotiate their complex relationship with Asia. This intervention sought to elicit responses from 20 students, predominantly from Asian backgrounds, in an all-girls selective secondary school. Interviews were conducted with 10 of these students; group discussions were audio-recorded; and written responses were gathered before and after the course. Several key themes emerged from their responses. First, students reported difficulty negotiating norms of Australian-ness. Second, they identified nation-centric narratives as key sources of feelings of exclusion. Finally, many reported changes in their epistemic constructions of themselves and of others after contesting these norms. As a result of thinking with Spivak, this paper suggests a view of cosmopolitanism that highlights the importance of our learning to become implied readers of culturally different texts in ways that generate ethical sensibilities towards spaces of intercultural exchange.     

世界主义的价值诉求——国际关系规范理论的视角

世界主义是一种具有悠久传统的哲学理念,它主张世界是一个单一的共同体,所有人皆为其中的平等成员。近年来随着国际关系规范理论的复兴,世界主义再次走向前台。在当前全球化的背景下,面对国际政治、经济秩序的重大变迁,一系列关乎人类命运问题的显现,以个人主义的价值前提和全球共同体的道德理想为基础,世界主义在人权的普遍性、全球范围的分配正义和世界主义民主等不同领域都表达了自己的道德诉求。然而,作为一种普遍性的价值目标,其在具体实施过程中可能产生的负面影响同样不容忽视。     

Internationalisation, Diversity and the Humanities Curriculum: Cosmopolitanism and Multiculturalism Revisited

This article stages a dialogue between cosmopolitanism and multiculturalism in order to think through what is at stake in demands that universities should produce graduates who are sensitive to social diversity and attuned to the contemporary realities of globalisation. The argument is that, although 'graduate attributes' are no doubt an effective management tool in a massified higher education system, they can also be used to focus attention on what dispositions it is reasonable and desirable to expect graduates to develop. The arguments about cosmopolitanism of Jeremy Waldron and Martha Nussbaum are considered.     

全球世界主义秩序理论:吉登斯的世界主义思想探析

在反思和承接古典社会理论家现代性思想基础上,吉登斯重构现代性理论框架,提出现代性的全球化维度,由此奠定其世界主义思想的理论基点,发展出全球世界主义秩序这一宏大理论图景。全球世界主义秩序理论是一项系统工程,可从社会日常生活和个体的转型、民族国家的重新定位以及全球治理的变革三个层面进行把握。吉登斯的世界主义思想典型地体现了一种"乌托邦现实主义"态度,在今天具有难得的政策启示意义,当然也不可避免存在不足。     

世界主义对早期基督教的影响

地中海世界的普遍主义浪潮是基督教产生的最重要激因;文化混合主义思潮使基督教发展成一种世界性宗教;希腊文化中的世界公民思想、希伯来文化中的天下大同观念是早期基督教世界主义的两大思想来源。     

Globalisation,Globalism and Cosmopolitanism as an Educational Ideal

In this paper, I discuss globalisation as an empirical reality that is in a complex relation to its corresponding discourse and in a critical distance from the cosmopolitan ideal. I argue that failure to grasp the distinctions between globalisation, globalism, and cosmopolitanism derives from mistaken identifications of the Is with the Ought and leads to naïve and ethnocentric glorifications of the potentialities of globalisation. Conversely, drawing the appropriate distinctions helps us articulate a more critical approach to contemporary cultural phenomena, and reconsider the current place and potential role of education within the context of global affairs. From this perspective, the antagonistic impulses cultivated by globalisation and some globalist discourse are singled out and targeted via a radicalization of educational orientations. The final suggestion of the article concerns the vision of a more cosmopolitically sensitive education.     

当代世界主义思想形态析论

当代世界正在经历世界主义思想的回归,西方学术界出现世界主义研究热潮。与古代世界主义和近代世界主义不同,当代世界主义具有多种思想形态。虽然难以厘定绝对清晰的理论界限,但是在总体上,当代世界主义的主要思想形态可以分为伦理世界主义、道德世界主义、法律世界主义、制度世界主义、政治世界主义、正义世界主义和文化世界主义,每种思想形态皆有温和与激进之分。当代世界主义各主要思想形态共同的理念基础是道德世界主义,价值基础是普遍人权。     

Global Citizenship and Global Universities. The Age of Global Interdependence and Cosmopolitanism

This article focuses on the role of global universities and globalisations in an age of global interdependence and cosmopolitanism. Competing agendas that result from actions and reactions to multiple globalisations are considered in relation to global citizenship education. These agendas are crucial in understanding dilemmas of the local and the global in relation to education. Key emerging agendas are highlighted, including those of the hyperglobalisers, skeptics and transformationists. Three themes are central for this conversation, namely a) how multiple globalisations are impacting global life and academics, b) how networks have become privileged sites for global education, and c) the implications of globalisation and networks for global citizenship and global universities.     

The Educational Limits of Ethical Cosmopolitanism: Towards the Importance of Virtue in Cosmopolitan Education and Communities

ABSTRACT

Cosmopolitanism has become an influential theory in both political and, increasingly, educational discourse. In simple terms cosmopolitanism can be understood as a response to the globalised and diverse world in which we live. Diverse in nature, cosmopolitan ideas come in many forms. The focus here is on what have been termed ‘strong’ ethical forms of cosmopolitanism; that is, positions which conceptualise moral bonds and obligations as resulting from a shared, common humanity. The view that pupils should be taught that all human beings are equal and, crucially, that this entails a responsibility to take action when human equity is challenged or transgressed, is finding increasing expression within educational literature. The suggestion explored here is that strong forms of ethical cosmopolitanism are limited in ways which seriously restrict their educational worth. In the final section, it is argued that forms of cultural and political cosmopolitanism (which are part of the lived experiences of intra- and supra-national citizenship) are best responded to by developing the requisite virtues in pupils to engage with diverse and dialogic communities.     

世界公民与正当社会--全球化背景下的自由主义人权观

自由主义的人权观主张,在全球层面上,超越民族国家的界限,通过打造所谓正当性社会来实现世界公民的权利。在这种观点下,民族国家的主权不再意味着国际关系中的平等地位,它必须服从于实现个人基本权利的政治实践的需要。这一理论体现了全球化趋势下给予个人权利更多关注的积极意义。但是,我们也必须看到该理论不仅难以得到普遍性认同,而且在实践中往往以破坏全球性的民族与文化的多元态势为代价。     

Cultivating Citizens with Confucian Cosmopolitanism: Defining the Purpose of Liberal Arts Education in the Asian Context

In contrast to the continued decline of liberal arts education in the US, there has been a revived interest in liberal arts education in Asian countries in recent years. Grounded in a comprehensive understanding of the central tenets of liberal arts education in the West, this paper looks into the struggles Asian countries face in their exploration of liberal arts education and provides a direction for Asian countries in their efforts to practice liberal arts education. This paper establishes the deep connections between humanistic approaches of the Confucian tradition and liberal arts education by pointing to a common ground for the education of humanity. Ultimately, the purpose of liberal arts education, in the East as well as in the West, should be the liberation of human beings from the constraints of ignorance, prejudice and traditional customs and through the cultivation of a cosmopolitan morality that emphasizes unity, solidarity and the fusion of humankind. Chinese universities should contemplate the purpose and value of higher education in the 21st century and tap into the rich resources of Confucianism in order to give its liberal arts education a “soul.”     

Lingnan culture: History and Today

Lingnan culture,the culture of Guangdong Province developed during the Qin Dynasty, plays a very important role in the long process of Chinese history. With the Reform and Open Policy, Guangdong's opened to the outside world. Since then, Lingnan culture has been more and more greatly influenced by the western world and is changing with the changing life style of the open-minded cantonese.