文化軟實(shí)力的構(gòu)成要素與發(fā)展模式研究
發(fā)布時(shí)間：2018-08-18 08:00
【摘要】：在哲學(xué)的視域里,全球化不局限于經(jīng)濟(jì)層面,而是包括政治、文化等社會(huì)各個(gè)領(lǐng)域的總體性進(jìn)程。全球化所導(dǎo)致的國(guó)際范圍內(nèi)的交往和現(xiàn)代信息技術(shù)所支撐的數(shù)字化和網(wǎng)絡(luò)化生存方式加速推進(jìn)了全球性文化整合和世界文化的生成。面對(duì)全球化的文化整合,以爭(zhēng)奪話語(yǔ)權(quán)為目的的文化強(qiáng)國(guó)戰(zhàn)略,悄然流行于世界主要大國(guó)。文化軟實(shí)力作為綜合國(guó)力競(jìng)爭(zhēng)的重要因素,也悄然流行于學(xué)術(shù)界。本文立基于馬克思主義哲學(xué)視域,圍繞著文化軟實(shí)力的概念與其哲學(xué)理論基礎(chǔ)、歷史生成、結(jié)構(gòu)要素、模式特征和批判發(fā)展等五個(gè)問(wèn)題對(duì)文化軟實(shí)力進(jìn)行闡釋,梳理了馬克思主義理論中與文化軟實(shí)力思想研究有關(guān)的史料,試圖對(duì)文化軟實(shí)力的哲學(xué)研究有所貢獻(xiàn)。第一,文化軟實(shí)力是指特定時(shí)代、特定地域、特定民族或特定人群在實(shí)踐中歷史地生成的文化所具有的創(chuàng)造力、凝聚力和傳播力,以及由此產(chǎn)生的吸引力、感召力和影響力,它在國(guó)家社會(huì)生活中以及在國(guó)際綜合國(guó)力競(jìng)爭(zhēng)中都起著非常重要的作用。馬克思恩格斯雖然沒(méi)有明確提出關(guān)于文化軟實(shí)力的具體概念,但是他們關(guān)于文化生產(chǎn)力理論、實(shí)踐哲學(xué)理論、意識(shí)形態(tài)理論、文明形態(tài)理和異化理論,對(duì)我們研究文化軟實(shí)力大有啟發(fā)。第二,本文把歷史的邏輯和現(xiàn)實(shí)的機(jī)制相結(jié)合,從文化作為現(xiàn)實(shí)的人的本質(zhì)規(guī)定性同自然存在的明顯差異去推測(cè)人的發(fā)生和文化的起源,然后從文化的發(fā)生和起源的假說(shuō)來(lái)深化對(duì)文化軟實(shí)力歷史生成的理解。文化軟實(shí)力的創(chuàng)造性、實(shí)踐性和規(guī)范性是理解文化軟實(shí)力的歷史生成的三個(gè)主要維度。第三,作為一個(gè)哲學(xué)關(guān)系范疇,文化軟實(shí)力包括主體、客體和中介三個(gè)要素。文化軟實(shí)力的主體是從事實(shí)踐活動(dòng)的國(guó)家或民族,是自覺(jué)的反映者、改造者;文化軟實(shí)力的客體是文化軟實(shí)力主體在文化實(shí)踐活動(dòng)中直接的實(shí)踐對(duì)象,它被文化主體所反映并改造。思維方式是文化軟實(shí)力的中介性要素。作為一個(gè)歷史生成的實(shí)踐體系,文化軟實(shí)力可劃分為物質(zhì)、制度和價(jià)值三個(gè)由淺入深的層次。文化軟實(shí)力的外在表現(xiàn)力包括文化創(chuàng)造力、文化凝聚力和文化傳播力等方面。第四,文化軟實(shí)力模式是在時(shí)間或空間維度上,在一定時(shí)代形成的、以特定民族或國(guó)家為主體的、并為群體所普遍認(rèn)同的穩(wěn)定的內(nèi)生的民族精神、價(jià)值取向、習(xí)俗禮儀等生存式樣的典型特征,它以非強(qiáng)制的、潛移默化的方式制約和規(guī)范著行為主體。在共時(shí)態(tài)上,可以將文化軟實(shí)力模式分為中華式、日本式、西方式、伊斯蘭式、印度式、東正教式、拉丁美洲式和非洲式八種模式。在歷時(shí)態(tài)上,以主導(dǎo)性文化模式的轉(zhuǎn)換為參考系,可以將人類歷史上的文化軟實(shí)力劃分為原始文明、農(nóng)業(yè)文明和工業(yè)文明(及后工業(yè)文明)三大典型的文明式樣。第五,通過(guò)考察馬克思的異化理論、盧卡奇的物化理論和法蘭克福學(xué)派的文化批判理論的發(fā)展脈絡(luò),為我們從文化批判視角審視文化軟實(shí)力的整合與發(fā)展提供了思考空間。全球化信息化的今天,世界各國(guó)都在重視文化軟實(shí)力的發(fā)展,構(gòu)建我國(guó)文化軟實(shí)力理論體系成為理論工作者文化自覺(jué)的當(dāng)代回響。
[Abstract]:From the philosophical perspective, globalization is not confined to the economic level, but includes the overall process of political, cultural and other social fields. The international exchanges caused by globalization and the digital and network lifestyle supported by modern information technology accelerate the integration of global culture and the generation of world culture. The cultural integration of globalization and the strategy of cultural power with the purpose of contending for the right to speak are quietly popular among the major powers in the world. As an important factor in the competition of comprehensive national strength, cultural soft power is also quietly popular in academic circles. Five issues, namely, generation, structural elements, mode characteristics and critical development, are discussed to explain cultural soft power, comb the historical materials related to the study of cultural soft power in Marxist theory, and try to contribute to the philosophical study of cultural soft power. Firstly, cultural soft power refers to specific times, specific regions, specific nationalities or specific areas. The creativity, cohesion and dissemination of cultures historically generated by people in practice, as well as their attraction, appeal and influence, play a very important role in national social life and in the international competition for comprehensive national strength. Specific concepts, but their theories of cultural productivity, practical philosophy, ideology, civilization and alienation are of great enlightenment to our study of cultural soft power. Second, this paper combines the logic of history with the mechanism of reality, from the perspective of culture as the essential stipulation of human being to the obvious difference of natural existence. To speculate on the occurrence of human beings and the origin of culture, and then from the hypothesis of the occurrence and origin of culture to deepen the understanding of the historical generation of cultural soft power. It includes three elements: subject, object and intermediary. The subject of cultural soft power is the country or nation that practices in fact, the conscious reflector and reformer. The object of cultural soft power is the direct practice object of the subject of cultural soft power in cultural practice, which is reflected and reformed by the subject of culture. The mode of thinking is the cultural soft power. As a historical practice system, cultural soft power can be divided into three levels: material, system and value. The external expressive force of cultural soft power includes cultural creativity, cultural cohesion and cultural transmission. Fourthly, the mode of cultural soft power is in a certain time or space dimension. The typical characteristics of the living style, such as the stable endogenous national spirit, value orientation, custom and etiquette, formed by the times and generally accepted by the groups with a particular nation or country as the main body, restrict and regulate the behavior subject in a non-compulsory and imperceptible way. There are eight modes: Japanese, Western, Islamic, Indian, Eastern Orthodox, Latin American and African. In diachronic terms, the dominant cultural mode can be transformed into a reference system, and the cultural soft power in human history can be divided into three typical modes: primitive civilization, agricultural civilization and industrial civilization (and post-industrial civilization). Fifth, by examining the development of Marx's alienation theory, Lukacs'Materialization Theory and Frankfurt School's cultural criticism theory, we can see the integration and development of cultural soft power from the perspective of cultural criticism. Constructing the theoretical system of Chinese cultural soft power has become the contemporary echo of theoretical workers' cultural consciousness.
【學(xué)位授予單位】：上海師范大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2016
【分類號(hào)】：G122
[Abstract]:From the philosophical perspective, globalization is not confined to the economic level, but includes the overall process of political, cultural and other social fields. The international exchanges caused by globalization and the digital and network lifestyle supported by modern information technology accelerate the integration of global culture and the generation of world culture. The cultural integration of globalization and the strategy of cultural power with the purpose of contending for the right to speak are quietly popular among the major powers in the world. As an important factor in the competition of comprehensive national strength, cultural soft power is also quietly popular in academic circles. Five issues, namely, generation, structural elements, mode characteristics and critical development, are discussed to explain cultural soft power, comb the historical materials related to the study of cultural soft power in Marxist theory, and try to contribute to the philosophical study of cultural soft power. Firstly, cultural soft power refers to specific times, specific regions, specific nationalities or specific areas. The creativity, cohesion and dissemination of cultures historically generated by people in practice, as well as their attraction, appeal and influence, play a very important role in national social life and in the international competition for comprehensive national strength. Specific concepts, but their theories of cultural productivity, practical philosophy, ideology, civilization and alienation are of great enlightenment to our study of cultural soft power. Second, this paper combines the logic of history with the mechanism of reality, from the perspective of culture as the essential stipulation of human being to the obvious difference of natural existence. To speculate on the occurrence of human beings and the origin of culture, and then from the hypothesis of the occurrence and origin of culture to deepen the understanding of the historical generation of cultural soft power. It includes three elements: subject, object and intermediary. The subject of cultural soft power is the country or nation that practices in fact, the conscious reflector and reformer. The object of cultural soft power is the direct practice object of the subject of cultural soft power in cultural practice, which is reflected and reformed by the subject of culture. The mode of thinking is the cultural soft power. As a historical practice system, cultural soft power can be divided into three levels: material, system and value. The external expressive force of cultural soft power includes cultural creativity, cultural cohesion and cultural transmission. Fourthly, the mode of cultural soft power is in a certain time or space dimension. The typical characteristics of the living style, such as the stable endogenous national spirit, value orientation, custom and etiquette, formed by the times and generally accepted by the groups with a particular nation or country as the main body, restrict and regulate the behavior subject in a non-compulsory and imperceptible way. There are eight modes: Japanese, Western, Islamic, Indian, Eastern Orthodox, Latin American and African. In diachronic terms, the dominant cultural mode can be transformed into a reference system, and the cultural soft power in human history can be divided into three typical modes: primitive civilization, agricultural civilization and industrial civilization (and post-industrial civilization). Fifth, by examining the development of Marx's alienation theory, Lukacs'Materialization Theory and Frankfurt School's cultural criticism theory, we can see the integration and development of cultural soft power from the perspective of cultural criticism. Constructing the theoretical system of Chinese cultural soft power has become the contemporary echo of theoretical workers' cultural consciousness.
【學(xué)位授予單位】：上海師范大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2016
【分類號(hào)】：G122
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