“同時，不過分開”－ 當代“西方普遍主義”敘述下的儒家與伊斯蘭

“Simultaneous and yet Separate”－ Modern Discursive Strategies toward Confucianism and Islam in Western Universalism

王玉青(Yu-Ching Wang)

指導教授 ： 石之瑜

國立臺灣大學/社會科學院/政治學研究所/碩士(2008年)

https://doi.org/10.6342/NTU.2008.02512

摘要

長久以來，歐美作家習慣以「西方」為名來鞏固自我認同，並透過所謂西方精神與文明價值觀在世界上的傳播，辨識或建構出非西方的「他者」。於是，西方文明對內成為加強主體認同的思想基礎，對外又形成一種優越的批判立場，使身為主體的「西方」在面對異文明的同時，看似以普遍價值的高姿態來維持本身文明存在的合理性，最終成就了「西方普遍主義」。然而，探究許多文獻可以發現，儘管歐美作家始終保有普遍身分的認同心態，其論述內容卻不必然能夠維持普遍性，因為，當同屬異文明的儒家與伊斯蘭共同出現時，西方文明主體基於傳統價值觀，分別和兩者發展出不同的互動模式，不但不能對儒家與伊斯蘭展現一視同仁的普遍姿態，還必須採取「同時，不過分開」的敘事策略來加以論述。因此，西方的普遍主義是矛盾的，一方面身為「他者」的儒家與伊斯蘭若同時出現，可以映襯出西方文明的普遍性，另一方面，歐美作家也要將兩者分開討論，保持與個別文明的彈性對話空間，並且杜絕本質不同的儒家與伊斯蘭聯手形成真正的文明威脅。本文以亞洲價值與文明衝突論為主要探討範疇，試圖分析歐美作家的普遍主義思維會如何敘述儒家與伊斯蘭。其中，亞洲價值所展現出來的普遍身分較為婉轉間接，並且明顯使用「同時，不過分開」的敘事策略來處理可親的儒家與威脅的伊斯蘭。文明衝突論則表達出更直接的普遍認知與中心主義，以致未能顧及文明的差異性而將儒家與伊斯蘭視為威脅同盟，使得西方文明的主體性得到全新的鞏固。最終，歐美敘述本身與兩個異文明的相互關係便賦予西方文明的普遍身分，則本文的研究重心則以嘗試揭開這種「同時，不過分開」的敘事策略，進一步將「西方」從普遍主義的敘事者，轉變成平等的被敘事對象。

關鍵字

普遍主義 ； 儒家 ； 伊斯蘭 ； 認同 ； 敘事策略 ； 亞洲價值 ； 文明衝突論

並列摘要

European and American narrators have been used to construct self-identity in the name of “the west” for a long time and also discern “the others” which are non-western civilizations by expanding the western spirits and values to the whole world. Western civilization therefore could be the foundation which reinforce the self-identity internally, and externally, produce a judging superiority that maintains the privilege to rationalize the existence of western civilization when confronting with dissimilarities and ultimately create “Western Universalism”. However, western narratives are not always universal even if the narrators almost recognize the identity of universalism. Especially when Confucianism and Islam arise simultaneously, the western civilization, according to traditional values, would develop two different interactive models which not only are apposed to the universalism, but also potentially produce certain “Simultaneous yet Separate” narrative strategies. Hence, western universalism becomes a paradox. On one hand, the universality of western civilization could be verified when Confucianism and Islam coincide as “the others”. On the other hand, Confucianism and Islam should be narrated separately to assure “the west” keeps the access to communicate with independent both, which preclude these two different civilizations from forming a new threatening alliance. Through the main studying in “Asian Values” and “Clash of Civilizations”, Confucianism and Islam would be assumed divergently under western universalism. Comparatively, western identity in “Asian Values” presents more indirect universality when discussing a friendly Confucianism and a threatening Islam simultaneously yet separately. In the “Clash of Civilizations” covered with affirmative universalism and west-centralism, the narrators would easily achieve the integrality of “a new west” by ignoring the heterogeneity between Confucianism and Islam and combining them as a threatening alliance. As a result that the universal identity of western civilization depends on how western narrators manipulate the interrelations between itself and the others (Confucianism and Islam), revealing the “Simultaneous yet Separate” narrative strategies would become the main purpose of this paper. Furthermore, the western narrators complying with universal identity would be deconstructed equally to the narrated object.

並列關鍵字

universalism ； Confucianism ； Islam ； identity ； narrative strategies ； Asian Values ； Clash of Civilizations

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