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亚历山大·科耶夫未刊印手稿中有一篇写于1927年的书评。在这篇作品中,科耶夫对梁启超在《先秦政治思想史》中所指出的法家思想与西方的法的观念的相似点给予了否定,认为法家思想与儒家思想的关系只不过是实践政治学与理论哲学的关系,中国与西方完全属于两个不同的世界。其实,科耶夫对中国文化特殊性的这一思考,更深层次的原因来自于他对祖国——1920年代俄罗斯的发展道路的特殊性的思考。在文化的普适性与特殊性的反思中,中国文化无疑成了俄罗斯特殊发展道路的最有力的辩护。有意思的是,科耶夫的思想发展经历了从东方到西方再到东方的转变,而这些转变始终都伴随着他对中国或者说东方世界的关注。
There is a 1927 book review written in an unpublished manuscript by Alexander Koje. In this work, Kojev denied what Liang Qichao pointed out in the Pre-Qin History of Pre-Qin Thoughts about similarities between the ideas of the legalists and those of the West. He believes that the relationship between the legalists’ ideology and Confucianism is nothing more than Practice the relationship between political science and theoretical philosophy, China and the West belong entirely to two different worlds. In fact, Kojev’s deeper consideration for this particular consideration of Chinese culture comes from his thinking on the particularity of the motherland’s development road to Russia in the 1920s. In the reflection of the universality and particularity of culture, Chinese culture undoubtedly became the most powerful defense of Russia’s special development path. Interestingly, Kooyf’s thought development has undergone a shift from the East to the West and then to the East, and these changes are always accompanied by his concern about China or the East.