本文選題：全球化　切入點(diǎn)：民族主義　出處：《中國社會(huì)科學(xué)院研究生院》2000年博士論文

【摘要】： 冷戰(zhàn)結(jié)束后，一方面世界經(jīng)濟(jì)的全球化、一體化步伐加快；另一方面民族主義也再度崛 起。這應(yīng)被視為是各種文明維護(hù)自身文化特性的一種反應(yīng)。但很顯然地，民族主義受到了全 球一體化進(jìn)程的強(qiáng)烈制約。然而，的確存在整合力量與分化力量的沖突，這是事實(shí)。未來的 種種不確定性是對(duì)世界歷史的重大考驗(yàn)。我們看到，文明、意識(shí)形態(tài)、經(jīng)濟(jì)、社會(huì)、政治諸 方面，都受到整合與分化兩種相反拉力的影響。分化的情形是不言而喻的。問題是，人們還 無法確知整合的情形、性質(zhì)到底是什么樣子。經(jīng)濟(jì)本身越來越具有世界性，但也越來越脆弱。 正是這種脆弱性使相互依賴日益加深。任何局部經(jīng)濟(jì)都受到整體的左右，任何局部出現(xiàn)的動(dòng) 蕩或危機(jī)都不可避免地要影響到整體。每個(gè)局部都時(shí)刻接受來自全世界的信息。隨著全球生 產(chǎn)方式的逐步變革，全球意識(shí)也開始萌芽，例如全球安全意識(shí)、全球生態(tài)意識(shí)、文明在理性 和技術(shù)進(jìn)步的軌道上不斷世界化、信息通訊的全球化等等。 科學(xué)、技術(shù)、理性化、世俗化和市場化的力量促進(jìn)了全球一體化。但是，這又導(dǎo)致了文 明發(fā)展的矛盾：一方面文明普遍性的深入削弱了文化的民族性和多樣化；另一方面一個(gè)更高 級(jí)的多樣化的文明意識(shí)在相互依賴中出現(xiàn)�？梢哉f，文明的多樣化是歷史的產(chǎn)物。人類的“地 球村”既是統(tǒng)一的，又是矛盾的，它在誤解、敵對(duì)與和解中進(jìn)行著新的生命的創(chuàng)造。 這篇論文旨在從國際政治的角度揭示全球化的內(nèi)在矛盾并通過全球化與民族主義和宗教 原教旨主義的碰撞關(guān)系展示這種矛盾性。全球化、民族主義和宗教原教旨主義是當(dāng)今世界三 個(gè)極為引人注目的問題。它們之間的關(guān)系是極其復(fù)雜的。這種復(fù)雜性也反映了當(dāng)今社會(huì)發(fā)展 的復(fù)雜性。全球化并不是民族國家的終結(jié)，恰恰相反，現(xiàn)階段的全球化在許多方面都是由民 族國家推動(dòng)的。全球化與民族國家之間確實(shí)存在矛盾，但全球化替代不了民族國家。沒有民 族國家，社會(huì)發(fā)展就失去了最有效的組織者，全球化也會(huì)失去方向感和基本秩序。當(dāng)今社會(huì)、 宗教原教旨主義主要表現(xiàn)在伊斯蘭教當(dāng)中。伊斯蘭社會(huì)受全球化和現(xiàn)代化的沖擊最明顯，因 而，宗教原教旨主義同全球化和現(xiàn)代化的價(jià)值沖突也最突出。 在這篇論文中，我將論述的重點(diǎn)放在以下幾個(gè)核心觀點(diǎn)上： 第一，經(jīng)濟(jì)全球化已不再是一個(gè)假設(shè)的問題，它已成為一個(gè)客觀事實(shí)。它的影響不僅表現(xiàn)在 經(jīng)濟(jì)方面，也表現(xiàn)在政治和文化方面。經(jīng)濟(jì)全球化促進(jìn)了全球經(jīng)濟(jì)增長，但這只是一個(gè)方面。 經(jīng)濟(jì)全球中包含著許多內(nèi)在的矛盾，也存在著許多負(fù)面因素。 第二，全球化對(duì)民族國家構(gòu)成了制約，使得民族國家的權(quán)力受到一些制約，但是全球化代替 不了民族國家，更不能讓民族國家終結(jié)。恰恰相反，民族國家推動(dòng)了全球化，沒有民族國家， 全球化就失去了方向感和基本秩序。 第三，民族主義是維護(hù)現(xiàn)代民族國家存在的意識(shí)形態(tài)，是維護(hù)國家政治權(quán)力合法性的思想資 源。民族主義既有順應(yīng)全球化和現(xiàn)代化的一面，又有抗拒全球化和現(xiàn)代化的一面，它以表現(xiàn) 民族國家差異性的方式追求現(xiàn)代化和全球化的同一性。這正是民族主義的內(nèi)在矛盾。 第四，當(dāng)代民族主義和宗教原教旨主義的興起在某種程度上是因?yàn)槲鞣绞澜缫匀蚧F(xiàn)代 化為手段過分?jǐn)U張自己利益的結(jié)果，是西方利用全球化、現(xiàn)代化向其他國家和文化強(qiáng)加自己 價(jià)值觀的產(chǎn)物。因此，民族主義和宗教原教旨主義表面上看是反對(duì)全球化和現(xiàn)代化，實(shí)際上 是反對(duì)西方的強(qiáng)權(quán)和文化侵略。 第五，當(dāng)代的宗教原教旨主義表現(xiàn)在伊期蘭教中。它既是一場政治運(yùn)動(dòng)，又是一場文化運(yùn)動(dòng)。 面對(duì)全球化和現(xiàn)代化的沖擊，它陷入了自身的“二律背反”當(dāng)中：一方面，它主張構(gòu)建一種 伊斯蘭意識(shí)形態(tài)和價(jià)值觀，，建立伊斯蘭宗教-文化-政治體系，確立對(duì)自身文化的心理認(rèn)同， 強(qiáng)化民族傳統(tǒng)，在宗教和文化上返祖歸根，因而它抗拒全球化和現(xiàn)代化；另一方面，它又在 物質(zhì)層面上認(rèn)識(shí)到西方世界社會(huì)的高度發(fā)達(dá)，認(rèn)識(shí)到一些傳統(tǒng)的伊斯蘭原則已無法同現(xiàn)代物 質(zhì)文明相協(xié)調(diào)，這就要求對(duì)自身政治文化進(jìn)行深刻反省。 第六，宗教原教旨主義之抗拒全球化和現(xiàn)代化，其真相并非是由 是由于一些伊斯蘭國家照抄照搬‘“西方模式”的大敗所導(dǎo)致的。。 是必然的，因?yàn)橹挥羞@樣，才能具備應(yīng)對(duì)現(xiàn)存世界危機(jī)及在全球。 驗(yàn)和能力。
[Abstract]:After the end of the cold war, on the one hand, the globalization of the world economy, accelerate the pace of integration; on the other hand, nationalism also rise again
It should be seen as a reaction to the cultural identity of various civilizations. But it is clear that nationalism has been all received.
There is a strong constraint on the integration of the ball. However, there is a conflict between the power of integration and the power of differentiation. This is the fact.
Uncertainty is a great test of the history of the world. We see civilization, ideology, economy, society, and politics.
On the other hand, they are all influenced by the two opposite tensions of integration and differentiation.
It is impossible to know exactly what the integration is like. The economy itself is more and more cosmopolitan, but it is becoming more and more fragile.
It is this vulnerability that makes interdependence deepening. Any local economy is affected by the whole, any local movement.
Both swings or crises inevitably affect the whole. Every part of the world receives information from the whole world. With the global birth of the world.
The gradual change in the way of production, global awareness is also beginning to germinate, such as global awareness of security, global ecological awareness, civilization in reason
And the track of technology progress, the globalization of information and communication, and so on.
The forces of science, technology, rationalization, secularization and marketization have promoted global integration. However, this has led to the text.
The contradiction of the development of the Ming Dynasty: on the one hand, the universality of civilization undermines the nationality and diversity of culture; on the other hand, it is higher.
The diversity of civilization consciousness appears in the interdependence. It can be said that the diversity of civilization is the product of history.
The "ball village" is both unified and contradictory. It is a new creation of life in misunderstandings, hostility and reconciliation.
This paper aims to reveal the inherent contradictions of globalization and through globalization and nationalism and religion from an international political perspective.
The collision of fundamentalism shows this paradox. Globalization, nationalism and religious fundamentalism are three of the world today.
A very compelling problem. The relationship between them is extremely complex. This complexity also reflects the development of today's society.
The complexity. Globalization is not the end of the national state. On the contrary, the present stage of globalization is in many ways the people.
There is a real contradiction between globalization and national countries, but globalization can not replace the nation state.
The social development has lost the most effective organizer, and the globalization will lose the sense of direction and the basic order.
Religious fundamentalism is mainly reflected in Islam. The Islamic society is most affected by the impact of globalization and modernization.
However, the conflict between religious fundamentalism and the value of globalization and modernization is also the most prominent.
In this paper, I focus on the following key points:
First, economic globalization is no longer a hypothetical problem, and it has become an objective fact. Its impact is not only shown in it.
On the economic side, it is also political and cultural. Economic globalization has promoted global economic growth, but it is only one aspect.
There are many internal contradictions and many negative factors in the global economy.
Second, globalization has constraining the nation and state, making the power of the nation state restricted, but the globalization is replaced.
It is not the nation state, but the nation state can not end. On the contrary, the nation state has promoted the globalization, and there is no national country.
Globalization has lost a sense of direction and basic order.
Third, nationalism is the ideology of maintaining the existence of the modern national state and the ideological capital to safeguard the legitimacy of the state's political power.
Source. Nationalism not only complies with globalization and modernization, but also resists globalization and modernization.
It is the inherent contradiction of nationalism to pursue the identity of modernization and globalization in the way of national and national differences.
Fourth, the rise of Contemporary Nationalism and religious fundamentalism is partly because the western world is globalized and modern.
As a result of overexpanding its own interests, the West uses globalization and modernized its own countries and cultures.
Therefore, nationalism and religious fundamentalism are, on the surface, opposed to globalization and modernization, in fact
It is the power and cultural aggression against the West.
Fifth, the contemporary religious fundamentalism is shown in the Iran. It is both a political movement and a cultural movement.
Facing the impact of globalization and modernization, it has fallen into its own "two law back". On the one hand, it advocates a kind of construction.
The Islamic ideology and values, the establishment of the Islamic religious culture political system, and the establishment of the psychological identity of their own culture,
To strengthen the traditional ethnic, religious and cultural roots in the back, so it resists globalization and modernization; on the other hand, it is
On the material level, it recognizes that the western world is highly developed and that some of the traditional Islamic principles can not be used in the same generation.
The coordination of quality civilization requires a profound reflection on its own political culture.
Sixth, the truth of religious fundamentalism is not the truth of globalization and modernization.
Because of some Islamic countries to imitate the "Western model" caused by the defeat.
It is inevitable, because only in this way can we meet the existing world crisis and in the world.
Test and ability.

【學(xué)位授予單位】：中國社會(huì)科學(xué)院研究生院
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2000
【分類號(hào)】：D562

【引證文獻(xiàn)】

相關(guān)期刊論文 前1條

1 張景三;國際貿(mào)易中的經(jīng)濟(jì)民族主義因素[J];世界民族;2005年01期

相關(guān)碩士學(xué)位論文 前1條

1 劉寶強(qiáng);民族身份的尋求[D];山東師范大學(xué);2006年

本文編號(hào)：1704299