文化记忆理论对“轴心时代”的二度消解——兼谈新儒家的“新轴心时代”设想  

The Second Dispelling of the “Axial Age” by the Cultural Memory Theory:Also on the “New Axial Era” of the New Confucianism

作　　者：黄景春[1] HUANG Jing-chun(College of Liberal Arts,Shanghai University,Shanghai 200444,China)

机构地区：[1]上海大学文学院,上海200444

出　　处：《山西大学学报（哲学社会科学版）》2018年第5期48-52,共5页Journal of Shanxi University(Philosophy and Social Science Edition)

摘　　要：雅斯贝斯提出"轴心时代"概念,认为公元前8-2世纪人类文明在东西方三个互不关联的地区都出现巨大突破。但在扬·阿斯曼看来,所谓文明突破不过是文化记忆方式的转变,即由原来的仪式一致性转为文本一致性。这种转变持续了两千多年,因而不再具有特殊的集中突破的意义。这一批判看似彻底,实则效度有限,追溯下去还包含了对轴心时代说的某种肯定。然而,杜维明等新儒家大力推崇雅氏轴心时代说的同时,也称引文化记忆理论,却没有正视两者的差异性,暴露了新儒家在致用性方面加以谋划,相关论述的理论性仍显薄弱。如何提升自身的理论品质,是新儒家面临的一大课题。Karl Jasper proposed the concept of ＂Axial Age＂,and believed that human civilization had made great breakthroughs in three regions of East and West that are not related to one another from the 8 th to the 2 nd century BC. However,in Jan Assmann view,the so-called breakthrough of civilization is merely a change in the way of cultural memory,that is,from the original ritual consistency to the textual consistency. This transformation lasted for more than two thousand years,and therefore it is no longer of special significance of concentrated breakthrough.This critique seems to be thorough,but the validity is limited in fact. The retrospection also includes some affirmation of the Axial Age theory. However,DU Weiming and other new Confucianism scholars strongly advocated the theory of the Jasper Axial Age,and also referred to the Cultural memory theory,but did not face the difference between the two,exposing that the new Confucianism is making a plan in the aspect of usability,and that the theoretical nature of the related discourse is still weak. How to improve the theoretical quality of itself is a major task faced by the new Confucianism.

关 键 词：轴心时代 文化记忆理论 意义消解 新儒家 

分 类 号：G02[文化科学]