“丸山模式”的东亚回响——有关朴忠锡、韩东育的相关研究  

Echo of"Maruyama’s Pattern"in East Asia—Related Research on Park Chungseok and Han Dongyu

作　　者：王明兵[1] Wang Mingbing

机构地区：[1]东北师范大学历史文化学院,吉林长春130024

出　　处：《外国问题研究》2022年第1期12-22,126,共12页FOREIGN HISTORY STUDIES

基　　金：教育部人文社会科学重点研究基地重大项目“东亚世界与‘新文明体系’的形成研究”(编号:20JJD770003)。

摘　　要：丸山真男在学术研究中呈现出的理论视野、阐释方式和目标指向及其提炼和抽绎出的“普遍性”(“近代性”)和“个体性”(“日本性”)的方法和取向具有一种可被移植、模仿的“范式”意义。受业于丸山真男的韩国学者朴忠锡藉其师丸山的理论和方法在对韩国思想史的研究中进行了较为系统的拟写和尝试,但不仅未能摆脱理论先行、民族主义等问题,还自陷于韩国殖民史观及其话语体系中。新近,韩东育在对丸山真男的系列研究中,入乎其内而又出乎其外,所采用的历史实证主义手法和“东亚”视野,或可为“丸山学”及东亚研究开拓出一个新的境域。Maruyama Masao’s methods and orientation of theoretical vision,interpretation mode and target direction,as well as those condensed and abstract“Universality”(“Modernity”)and“Individuality”(“Japaneseness”)presented in his academic research have a“Paradigm”meaning that can be transplanted and imitated.The Korean scholar Park Chungseok,who learned from Maruyama Masao,made a more systematic attempt to study the Korean history of thought following Maruyama’s theories and methods.However,he not only failed to get rid of the problems such as theoretical antecedence and nationalism,but also fell into the Korean colonized history viewpoint and its own discourse system.Recently,Han Dongyu’s series of studies on Maruyama Masao fully grasped Maruyama’s theoretical connotation,and further exceeded Maruyama’s analytical perspective.His method of historical positivism and vision of“East Asia”may open up a new field for“Maruyama Studies”and East Asian studies.

关 键 词：丸山真男 东亚 朴忠锡 韩东育 

分 类 号：B313.5[哲学宗教—外国哲学] B312.6