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2000年,在苏州召开的哈佛-燕京学社校友学术研讨会上,杜维明先生提出的会议主题是“文明对话:本土知识的全球意义”。当时中国学者对文明对话并没有什么认识,对文明冲突也没有特别的敏感。会上杜先生详细谈到他从20世纪90年代前期既已开始的与穆斯林的文明对话。在杜先生的推动和直接参与下,南京大学与哈佛-燕京学社在南京、宁夏、昆明主办了四次中国穆斯林学者与非穆斯林学者的学术对话,大家共同研讨中国历史上和当前穆斯林与非穆斯林的交往和碰撞、借鉴和吸收。在文明对话的旗帜下,参与对话的中国穆斯林精英的文化认同有了非常积极的发展,中国非穆斯林学者也能够更加自信地与穆斯林相处。这是中国“文化自觉与文化认同”最吸引人的一次互动,不仅为“中国的”伊斯兰文化的发展提供了难得的推动,也为全球各地非穆斯林与穆斯林的相处共存提供了有益的借鉴。回顾15年的经历,成绩斐然,但仍然存在一些需要进一步探讨的问题:(1)如何将“回儒文明”对话从哲学和思想史领域向更多领域扩展,比如对中世纪伊斯兰地理学、历史学关于东方的内容与东方汉语文献的对比研究。这样的研究不仅更加具体地展现公元750年至15世纪末欧洲大航海时代前夕的世界文明史,而且让中国穆斯林和非穆斯林对伊斯兰文化的发展有更清醒的认识。(2)如何认识当前伊斯兰世界面临的紧迫课题,特别是中国穆斯林和非穆斯林学者应该有怎样的文化自觉。
In 2000, at the Harvard-Yanjing Alumni Symposium held in Suzhou, Mr. Du Weiming made the theme of the conference “Dialogue among Civilizations: The Global Significance of Local Knowledge.” At that time, Chinese scholars did not know anything about dialogue with civilizations and did not have any particular sensitivity to clashes with civilizations. At the meeting, Mr. Du spoke in detail about the dialogue he had initiated with Muslims since the early 1990s. With the promotion and direct involvement of Mr. Du, Nanjing University and Harvard-Yanjing Society hosted four academic dialogues between Chinese Muslim scholars and non-Muslim scholars in Nanjing, Ningxia and Kunming, and they all discussed the relationship between Muslims and the Muslims in China’s history Non-Muslim exchanges and collisions, learn from and absorb. Under the banner of civilized dialogue, the cultural identity of the Chinese Muslim elites who participated in the dialogue has enjoyed a very positive development. Chinese non-Muslim scholars are also able to get along more confidently with the Muslims. This is the most intriguing interaction between China and “cultural consciousness and cultural identity.” It not only provides a rare boost to the development of “China’s” Islamic culture, but also provides a coexistence between non-Muslims and Muslims in different parts of the world Useful reference. Looking back on 15 years of experience, there are still many achievements. However, there are still some issues that need to be further explored: (1) How to extend the dialogues of “Confucianism” to more fields from the field of philosophy and history of thought, such as the medieval Islamic geography A Contrastive Study of Oriental Contents and Oriental Chinese Documents in History. Such a study not only shows the history of world civilization on the eve of the European voyage from 750 to the 15th century, but also gives Chinese Muslims and non-Muslims a clearer understanding of the development of Islamic culture. (2) How to recognize the urgent issues facing the Islamic world at present, and in particular, what kind of cultural awareness Chinese Muslims and non-Muslim scholars should have.