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(新加坡)炎黄国际文化协会会长林祥雄致欢迎辞

(新加坡)炎黄国际文化协会会长林祥雄致欢迎辞

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  • 发布时间:2012-12-01 09:54
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(新加坡)炎黄国际文化协会会长林祥雄致欢迎辞

【概要描述】“观乎天文,以察时变。观乎人文,以化成天下。”这是中国被现代学术界称为“天书”之《易经》对人类文化所下的定义。

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Welcome Remarks 1

Dialogue of Civilizations VS Clash of Civilizations

By Prof. Lin Xiangxiong, President of Global Chinese Arts & Culture Society (Singapore)(l) Human Culture Cultural Humanity "To observe the conditions of the sky so as to know the change of the time; to observe the conditions of people so as to cultivate the world."

This is the definition of human culture made by the "Book of Changes", a "sealed book" called by modem academic circle in China. From Eastem outlook on universe, the change of the time is inferred and understood by observing the conditions of the sky. All that presented through human life and labor as well as the spiritual materials created are called culture! Certainly, this is a relatively narrow interpretation on culture in the spiritual aspect by ancient Easterners.

The outlook on universe and the interpretation on culture in the West are more profound. "Culture is the integration of spiritual civilization and material civilization produced by knowledge, belief, art, morality, law and customs embodied by work and labor during the process of human life." Some people say, "Culture is the sum of social and spiritual form of life produced, developed and created on the basis of the matter and the spirit during a certain period of time in human history......" or "Culture is the sum of material wealth and spiritual wealth created by mankind during the process of social and historical practical life......"To sum up, for the mankind, regardless of Eastern or Western edification and cultivation, the word "culture" is of great concern to the rise and fall of the race, society and the times. Vieetng from the human history at home and abroad, the prosperity and downfall are closely related to culture. For a nation and country with profound and rich cultural heritage, its backwardness and poverty are temporary; on the contrary, for a nation and country without culture and history, its prosperity and abundance are also temporary!
For mankind, culture is as valuable as blood in the human body, it is the essence of the soul. A person creates unlimited space and history in his/her short life. When culture sublimates to become wisdom, it not only changes its life, but also changes the destiny of the broad masses of the people, as well as the society and the times.
Cultural exchange between China and the West began before Christ, and the land and maritime Silk Roads in Chinese Han Dynasty created the precedent for the interchange and exchange of human material and spiritual civilizations.

In the long history of human culture, ancient Babylonian civilization, ancient Egyptian civilization, ancient Greek civilization, ancient Roman civilization and ancient Indian civilization have all broken up and declined due to flames of war and pillage, their imposing buildings are still awe-inspiring but have been damaged and fragmented, standing erect in the historical rain, and recalling the powerful and mighty empires in olden days! All are gone! How can this be endured? !

Chinese civilization has experienced many vicissitudes of life in history, has been damaged and ravaged by the West.

In the rise and fall through thousands of years, foreign nations invaded China in succession, old dynasties were replaced by new ones. However, Chinese culture has strong vitality and the bearing and essence that "the sea can hold the water from thousands of rivers", has absorbed, mingled, fused and combined other cultures under the principle of "coexistence of diversity" with Han civilization as the mainstream, thus Chinese culture has been gradually strengthened and enriched, which embodies the practice of "pluralistic integration" in the progress of human culture development.

Today, the works and maxims of ancient Chinese sages and prophets not only instruct and guide the descendants of Yanhuang to create economic miracle perseveringly and independently, giving the world people a deep impression in the aspects of politics and economy, but also gain the discourse power in the human stage of the 21st century, and undertake historical responsibility, balance the situation, and create peace. Human culture not only should cultivate cultural humanity, but also should be shared by the whole human race!

(II) The differences between Chinese and Western cultures

Harmony VS Clash

Culture is the material civilization and spiritual civilization accumulated during human life and labor practice handed down from generation to generation by different ethnic groups living in different regions, this being the case, misunderstanding and clash occur due to the difference of ethnic traditions and customs, and the variation of objective environments where they have been living, this is inevitable. The theory of the clash of civilizations put forward by the West is a typical example. The difference between Chinese and Western cultures lies in the outlook on universe.

Western outlook on universe is "opposition between heaven and mankind", they regard mankind as the center and dare to challenge the nature and explore the universe. While Eastern outlook on umverse is "unity of heaven and mankind", which pursues "morality and nature", they consider that human beings live between heaven and earth, thus there exist the ancient totems of "right time, right place, right people" and "heaven, earth, man".

Mr. Qian Mu put forward his opinions on Chinese and Western cultures: the difference between "moral spirits" results in the difference between cultures, such as "opposition between heaven and mankind" and "unity of heaven and mankind". Western culture originates from the ruthless combatant spirit in ancient Greece, ancient Egypt and ancient Rome. The three cultural elements of "the spirit of individual liberalism" originated from ancient Greece, 'eorganization spirit" or "national spirit" originated from ancient Rome, and "the religious and universal spirit" originated from Judaism and Christianity constitute Western culture or moral spirit, which has been inherited and developed for two or three thousand years.

The European Renaissance in the 14th-15th centuries broke the fetters of rigid church doctrine during the Middle Ages, supported by the traditional moral spirit, Westerners have created "Eurocentric theory" or "Euro-centrism" and have reigned over and led the world for nearly 300 years. This Western spirit induced the Industrial Revolution, created capitalist society, extended and expanded to the exploitation and plunder of global resources and market, and it has evolved to the colonialist and political expansion for the sustainable development of capitalism. This kind of practical expansion in the aspects of culture, economy and politics finally results in strong hegemonic mindset, which inevitably leads to the "clash of civilizations"! On the contrary, the moral spirit of Chinese culture pursues the "unity of heaven and mankind", "heaven, earth and I emerged together, and all things and I are one", "moral nature" and "the harmony of heaven, earth and mankind", all things in the heaven and earth belong to the Great Nature, they should coexist harmoniously with the heaven and earth, only in this way, can they grow continuously.

Eastern thought considers that man is only a small part between heaven and earth, a grain of sand in the Ganges River, a drop in the ocean; on the other hand, because there is a "nation", people have a "family". "The teeth are cold when the lips are lost", thus the interdependence of nations is formed. The core outlook on value and moral spirit of Chinese culture are "Every man has a share of responsibility for the fate of his country", "Poor, they made themselves alone good; successful, they made all the world good", "Be zealous for public interests, ready to stand out for justice", "Be the first to become concerned with the world's troubles and last to rejoice in its happiness", and "shed one's blood and lay down one's life", sacrificing myself to achieve our goal for the times, the society and the people in the world. The saying of Zhang Zai, a master of Neo-Confucianism in Song Dynasty, "To ordain conscience for Heaven and Earth, to secure life and fortune for the people, to continue lost teachings for past sages, to establish peace for future generations", shows that Eastern culture has the awe-inspiring righteousness and a bosom and bearing imbued with a spirit that can conquer mountains and rivers.

The intuitive spirit of Eastern culture is affected by the teaching of Confucius: "Cultivate oneself, put family in order, govern the state, and pacify the world". The core value of Chinese culture is built on the spirit of Confucianism, Taoism and Buddhism.

The thought of Laozi and Zhuangzi is the code for interpreting the universe, Taoist outlook on universe directly expounds the essence of "unity of heaven and mankind". "The Tao that can be told ofis not the absolute Tao; the name that can be given is not the absolute Name." The profound expression of "mystery of mysteries" can only be understood by the heart, but cannot be explained in words; all things in the world are developed from nothing, from the Tao. "He rears them, but does not lay claim to them; controls them, but does not lean upon them; achieves his aim, but does not call attention to what he does." While "Man takes his law from the Earth; the Earth takes its law from Heaven; Heaven takes its law from the Tao; the law of the Tao is its being what it is." These show Laozi's interpretation of the Tao (the outlook on umverse) and the explanation of the mystery of the nature! The plain dialectics of Taoism is the concise explanation of "unity of opposites" of all things. Zhuangzi further expounded the relations of mankind in the universe and among all things, from his famous works "A Happy Excursion" and "On Leveling All Things", we can get a glimpse of his spiritual level of "becoming a butterfly". Mankind is a part of the nature, and mankind should live in harmony with the nature.

Beginning from the Spring-Autumn and Warring States Period, the doctrine of Confucius and Mencius is the core theory of Confucianism, which is the school of thought affecting the politics, the nation and the people. Since Han Dynasty, Confucianism became the spiritual guidance of the ruling class, affecting Chinese history for thousands of years. "Benevolence" and "righteousness" are the core value of Confucianism, while "universal love" is "do as you would be done by others". "Don't do unto others what you don't want others do unto you", "The man of perfect virtue, wishing himself to be established, sees that others are established, and, wishing himself to be successful, sees that others are successful." and "harmonious but different" and "harmony is most precious" are the teachings on the harmonious way of human coexistence and humanistic thought, which educate and edify human nature. The core of Mencius thought is "the goodness of human nature" and "conscience", based on his theory "Benevolence is the heart of a man, righteousness the road", the moral value of "giving up one's life for righteousness" is promoted. "People are on the top of priority, with state following, then comes the monarch", which fully represents his idea on the social structure in feudal system, the prototype of the earliest 'edemocratic system" in human society came into being.

Buddhism was introduced into China in the Spring-Autumn and Warring States Period, and it was popularized and flourished in Han and Tang dynasties. Especially in Tang Dynasty, Buddhism was adopted as the "National Religion", and it became fashionable in the whole society. Viewing from the angle of historical civilization and cultural exchange, Buddhism is undoubtedly the earliest and the most flourishing cultural exchange between Indian civilization and Han-Tang civilization. Indian civilization, through the introduction of Buddhism and the translation of Buddhist scriptures, was quickly fused with Chinese civilization and spread in China and gained momentum due to the devout faith and support of the imperial court. The truth and core value of Buddhism lie in the ascetic practices and persuasions such as "to do good and accumulate merit", "Karma and effect" and "reincamation".

6'Both name and reality are null", "Empty without entity", "All things are illusion", "Nothing has a nature of self' and '6A11 acts are transient", these are idealistic perception of "understanding empty" and "sudden enlightenment"that forms are created by the mind. Buddhism is in some way similar to the philosophy of Laozi and Zhuangzi, but it practices the aloof and detached outlook on life that "all the four elements are void". "All things are created by the mind", "the ultimate reality of all dharmas, all things are interconnected, the three-thousand system of worlds

is but a single thought" (namely, the Pure Land of Ultimate Bliss is created by the mind), which are the top level of idealistic thought system, the following verse written by Hui Neng, the Sixth Patriarch of Zen Buddhism, is highly recommended: "Originally Bodhi has no tree, the bright mirror has no stand. Originally there is not a single thing, where can dust alight?"

Looking through the outlook on universe, outlook on morality and core philosophical value of Confucianism, Taoism and Buddhism, they deeply infiuenced Chinese history, imperial court and people's life as well as cultural arts for thousands of years, therefore, there was a proposal in Sui and Tang dynasties that the three religions should be combined into one. During the process of their dissemination in China, Confucianism, Taoism and Buddhism excluded each other, but affected each other; they fought against each other and absorbed each other, they integrated in the idealistic thought system, and become an important part of traditional Chinese

philosophy.

(III) Cultural collision Pluralistic integration

The origin of mankind is absolutely not limited to "Yuanmou Man", who lived in Yunnan Province in China l.7 million years ago, maybe at that time, there existed "homo erectus" in Africa or other parts of the earth. It is believed that the same applies to the origin of culture! The origin of human civilization shall not only mean that Sumerians,who lived in Mesopotamia between the Two Rivers five thousand years ago, created written language, thus leading the human race into a provable civilized era, and the sole place of origin. In recent years, over three thousand spots with rock paintings of mysterious symbols such as mountains and human figures were found in Juci Mountain in Henan Province in China. According to the research made by experts, "Rock symbols" (also called "mysterioussealed book") were created over five thousands years ago, the same time when the Huangdi culture was created.

From the origin of mankind to the origin of culture, the two distinctive kinds of history show that from the "birth" of the Global Village residents to the appearance of civilization and culture, they "popped up" almost at the same time.

Although human culture is one entity, the differences in residential and living space, geographical environment and water source and climate, inhabiting and operation conditions, living and laboring conditions, customs and traditions lead to the differences in cultural creation, expression ways and hieroglyphics, which results in estrangement, in addition, the geographical separation by mountains and rivers, the hindrance by oceans and the inconvenience of traffic and communication, all these factors contribute to the isolation and estrangement between different peoples from remote antiquity to the Middles Ages, and the estrangement has led to irrational resistance. This is the most appropriate by comparing Eastern and Western cultures.

The core value and outlook on universe of Eastern culture uphold the Confucian doctrine of “unity of heaven and mankind”, which is most highlighted in the thoughts of Dong Zhongshu of Han Dynasty and Zhang Zai of Song Dynasty. The Confucian philosophical outlook of "Heaven and men are a unit, they form the one" and the Taoist outlook "Heaven, Earth, and I were produced together, and all things and I are one" embody the outlook on universe of Eastern culture in the same way.
On the contrary, the outlook on umverse of Western culture is 'opposition between heaven and mankind", which not only opposes the heaven, the earth and the nature, but also dare to explore, investigate and analyze all things in the universe, they insist on achieving a result! This spirit of scientific exploration on the nature and all things in the universe and the rational and practical study method are awe-inspiring. However, in the unlimited universal system, the exploration and analysis of all things and natural phenomena restrict the scope of the mind and thinking. At this point, it is different from Eastern culture and outlook on universe.

Looking back on the origin, development, rise and fall of Eastern and Western cultures, we can see that ancient Babylonian civilization, ancient Greek civilization and ancient Roman civilization in the West have all been eroded away through the years; while Chinese civilization in the East, although suffered the ravages of war, cruel oppression, foreign invasion, and old dynasties were replaced by new ones, because of its "unity of heaven and mankind" which is inclusive and all-embracing, Chinese civilization has been strengthened and the Han culture has been enriched by integrating with other cultures, which embodies pluralistic integration.
In the 21st century, high-technology develops rapidly, not only explores the mystery of outer space and cosmos, but also decodes human genes. While in the electronic information age, long distance is no long a barrier to communication. Therefore, if Eastern and Western cultures can cross the boundary of traditional cultural ethnic groups and integrate with each other, learn from others' strong points to offset one's weaknesses in the aspects of material civilization and spiritual civilization, then it will create a beautiful, harmonious and lovable living space for all Global Village residents.

Mr. Ji Xianlin once said, "Goethe, the great German poet and thinker in the 19th century, extolled Chinese novels, Chinese culture, Chinese thoughts and feelings and morality in his talks with Eckermann in 1827. Therefore, he was of the opinion that Westerners should learn from Chinese." Picasso, a great modern artist in the West, once told Zhang Daqian, a great artist in the East, that he appreciated and praised Eastern art.

The freehand creation of China Eastern painting inspired the creation of Impressionist and many modernist works in the West after 19th century. The humanism and moral outlook of Confucianism gradually influence the thoughts and feelings of Westerners.

The Art of War written by Sun Zi has become the required textbook in the United States Military Academy at West Point. Especially in recent years, the works of the Hundred Schools of Thought in China's Spring and Autumn Period (especially Tao Te Ching written by Lao Zi) have become best-sellers in the West, and have aroused public attention. The complementation and combination of Chinese and Western medicines have brought good news for human health. In the current trend of "the spreading of Oriental Culture to the West", many Westerners with breadth of vision are looking for new cultural elements from the theories of ancient Chinese sages in succession, so as to supplement, strengthen and enrich their own culture, and broaden their vision. To sum up, in view of the above-mentioned examples, the collision, complementation and combination of Eastern and Western cultures are not only in the interests of mankind, history and culture, but also the necessity of natural development law in the universe.

Today, we emphasize the dialogue of human civilizations and the cultural development law of pluralistic integration, so as to resist the outdated theory of "clash of civilizations" put forward by the West, so that Global Village residents can live peacefully and harmoniously in a mutual-respected and unified world. We fully know that this "Long March" of human civilization is not an easy path, it is a tortuous, circuitous and bumpy road. However, we believe that there are a lot of intellectuals, experts and scholars with good sense, abundant knowledge and wisdom in contemporary world!

We further believe that whatever we do anything, so long as we put the people in the first place, "to secure life and fortune for the people", then we will move and influence more people to go with us hand in hand to embark on the journey of human culture!

"The way ahead is long, I see no ending, yet high andlow I'll search with my will unbending."

In the Island Country

On the morning of the 8th November 2012

 

欢迎辞一

文明对话VS文明冲突

林祥雄

(新加坡)炎黄国际文化协会会长

(一)人类文明 文明人类

“观乎天文,以察时变。观乎人文,以化成天下。”这是中国被现代学术界称为“天书”之《易经》对人类文化所下的定义。从东方人的宇宙观,通过观察天象,推断与了解时序变化。而通过人类的生活与劳动所呈现的一切以及创作的精神物质则谓之为文化!当然,这是东方古代对文化较为狭窄的精神层面阐释。

西方人的宇宙观及对文化的解读则更为深入。“文化是人类在其生活过程中通过工作与劳动所体现出来的知识、信仰、艺术、道德、法律、习俗所产生的精神文明与物质文明的综合整体!”有人说:“文化是人类在历史上某一时间段的物质与精神的基础上所发生、发展与创造社会精神生活形式的总和……”或是“文化是人类在社会历史实践生活过程中所创造的物质财富与精神财富的总和……”。

总之,文化一词对人类,不管是东方或西方的熏陶与教养攸关到种族、社会与时代的盛衰。从古今中外历史中俯瞰人类历史的兴败与沉浮,莫不与文化有着密切的关系。
一个有着深厚与渊博文化沉淀的民族与国家,它的落后与贫困是短暂的;相反地,一个没有文化与历史的民族与国家,它的繁荣与富有也是短暂的!

文化对于人类有如人体内的血液,更是灵魂的精灵。人在其短暂生命中创造了无限的空间与历史。文化升华到智慧时,不但可以改变自己生命,更可改变人民大众的命运,以及社会与时代。

中西方的文化交流,自公元前便打开了门窗,而中国汉朝的海、陆丝绸之路,更是创造了人类物质与精神文明相互交换与交流的先河。在人类文化历史长河中的古巴比伦文明、古埃及文明、古希腊文明、古罗马文明与古印度文明,因为烽火连天、硝烟弥漫、掠夺摧残,导致文明断层与衰败,而今雄风依旧却只有残缺、破落的恢宏建筑物,屹立在历史的风雨中,回忆着昔日的雄霸帝国!俱往矣!情何堪?!

中华文明在其历尽沧桑与浮沉的历史中,也曾历经西方的战乱催毁。数千年的兴败沉浮,外族入侵中原,江山变色、改朝换代。可是,惟独中华文化的坚韧生命力与“有容乃大,海纳百川”的气度与本质,故在“兼容并蓄”的吸纳与揉合、会通与融汇之下以汉文明为主体逐步壮大与丰富了中华文化,体现了人类文化发展进程的“多元一体”的实践。
今天,中国古代圣贤先知们的著作、至理名言,不但教导并引航了炎黄子孙自强不息、自力更生地创造经济奇迹,令致在政经领域令世人括目相待,争取了2l世纪人类大舞台的话语权并承担了历史重任、制衡形势,缔造和平。人类文明不但需要培育文明人类,更应与全人类分享!

(二)中西文化差异和谐VS冲突

文化既然是不同族群散居在不同地域生存,并代代相传地延续了人类生活与劳动实践过程中所积累下来的物质文明与精神文明。系于族群传统与习俗的相异,生息衍殖地域客观环境差别而产生了误解与冲突,这是不可避免的主、客观因素。有如西方文明的冲突论,便是一个明显例子。中西方文化的差异,根源在于宇宙观,西方的宇宙观是“天人对立”,他们以人为主体敢于挑战自然、探索宇宙。而东方的宇宙观则是“天人合一”,追求的是道德、自然,而认为人是生存在天与地之间,故有“天时、地利、人和”与“天地人”的古代图腾。

因为“道德精神”的差异而导致文化的差异。诸如“天人对立”与“天人合一”,西方文化源自古希腊、古埃及与古罗马的残暴搏斗精神。钱穆先生对中西文化提出了他的观点“源自古希腊的“个人自由主义精神”,源自古罗的“团体组织精神”或“国家精神”,以及来自犹太教与基督教的“宗教与普世精神”。而这三种文化元素便构成了西方文化或道德精神,传承延续了二、三千多年。”

14.15世纪西方文艺复兴的产生对中世纪僵化宗教教规枷锁打开后的西方人,在这种传统道德精神观的推波助澜下创造且持续近三百年的“欧洲中心论”或“欧洲中心主义”称霸及领导世界。这种西方精神催生了工业革命,创造了资本主义社会并引伸、扩张到全球资源与市场的掠夺与霸占,为了其资本主义可持续发展而演变到殖民主义的政治扩张霸行。这种文、经、政的客观现实膨胀,终导致了强势的霸权心态。因此,必然地产生了“文明冲突”论!反观中华文化的道德精神,因其奉行“天人合一”、“天地与我并生、万物与我一体”与“道德自然”之“天地人和”的天地万物隶属于大自然,更应与天地相容相处,才能生生不息。

东方思想认为人,只不过是天地间的一份子,恒河中的一粒沙子,沧海一粟。而“国家”,因为有了“国”,人民才会有“家”。因为“唇亡齿寒”故而形成了国家与家国的相依关系。中华文化的核心价值观与道德精神是“国家兴亡,匹夫有责”、“穷则独善其身,达则兼济天下”、“急公好义,当仁不让”、“先天下之忧而忧,后天下之乐而乐”,以及“抛头颅、洒热血”地为时代、社会与天下苍生而牺牲小我完成大我。

宋代理学大家张载之“为天地立心,为生民立命,为往圣继绝学,为万世开太平”更表现出东方文化具有之浩然正气与气吞山河的胸襟与量度。

东方文化的直觉精神,是受儒家之“修身、齐家、治国平天下”所感染。中华文化的核心价值是构筑于儒、道、释的精神上。

老庄思想是解读宇宙的密码,道家的宇宙观直接地阐释了“天人合一”的精髓。“道可道,非常道。名可名,非常名。”之“玄之又玄”的深奥表述,只能心灵领悟,不能言传,天地万物是从无到有,由道而生万象。“……生而不有,为而不持,功成而弗居。”而“……人法地,地法天,天法道,道法自然”。由此可窥探老子对“道”这宇宙观的解读并阐释大自然的奥秘!道家朴素的辩证是对天地万物的“对立与统一”作出深入浅出的阐释。庄子更进一步地阐明人在天地间与万物的关系,从其《逍遥游》及《齐物论》名著中可窥见其已到了“化蝶”的精神层面了。人属于自然的一部份,且认为人应与自然契合。

始于春秋战国,孔孟之道是儒家的核心学说,且是影响朝政与社稷、人民的思想流派。汉代之后成为统治阶级的精神指导,影响中国历史达数千年。“仁”与“义”,可说是儒家的核心,而“兼爱”则是“推己及人”。“己所不欲,勿施于人”,“己欲立而立人,己欲达而达人”等等,以及“和而不同”与“以和为贵”是对人类相处和谐之道,人本主义思想,教化并熏陶了人性。孟子的思想核心是“性善”与“良知”,在其“仁,人心也;义,人路也”的精神基础上,提升“舍生取义”的道德价值观。“民为贵,社稷次之,君为轻”,则充份地表现他对人民与封建制度的社会结构,萌生了最早人类社会的“民主制度”雏型。

释(即佛教)在春秋战国入传中国,风行及鼎盛于汉、唐。尤其是在唐代时曾被奉为“国教”,凤靡整个社会。从历史文明与文化交流的角度审视,释无疑是印度文明与汉、唐文明最早、最蓬勃的文化交流。印度文明通过佛教的传人及经书的翻译,迅速地“融入”了中华文明体内且得以在神州大地纵横扩大其影响,是因为有了封建制度朝廷的笃信与支持。释的真谛与核心价值是依托于“积德行善”、“因果报应”、“轮回转世”的苦行、劝世行为。

“名实俱无”、“空无实体”、“万物属幻”、“论法无我”及“诸行无常”是相由心生的“了空”与“顿悟”的唯心感受。这与老庄之道有着似曾相识,但又是实行了“四大皆空”的超然、消极的人生观。“万物皆由心生”、“诸法实相,万物互通,一心具有三千世界”(也即心灵产生的虚幻极乐世界)的唯心主义的思想体系的最高境界,莫不推崇禅宗六祖慧能之“菩提本无树,明镜亦非台,本来无一物,何处惹尘埃?”

纵观儒、道、释的宇宙观、道德观与哲学核心价值,深钜地影响了数千年的中国历史、历代朝廷与民生,以及文化艺术,因此在隋唐时代曾有过三教合一的提法。儒、道、释三家在神州大地传播过程中互相排斥,但又相互影响;互相斗争又互相吸纳,在唯心主义的思想体系中结为一体!而且成为中国哲学史组成的重要部分。

(三)文化碰撞多元一体

人类的起源,绝非止于中国云南170万年前“元谋人”开始,也许,当时非洲或地球其他地方也同样已有了“猿直人”的存在。文化的产生,相信也是一样的!人类文明的起源,并非五千年前生活在两河流域的美索不达米亚的苏美尔人创造文字而让人类进入了可求证的文明年代为人类文明唯一的发源地!近年在中国河南具茨山发现了三千多处刻有山川人物神秘符号的岩画。“岩石符号”(又称“神秘天书”),据专家考证其诞生年代已有五千多年,与黄帝文化并生。

从人类起源到文化起源这二个鲜明的历史,说明了地球村的居民从“诞生”到有了文明与文化,几乎是同一时间段“迸溅”出来的。既然人类的文化本来是一体的,但却因居住与生存的空间有别,地理环境、水源气候有异,以及生息作业、生活劳动相异、习俗传统差异,故其在文化的创造中与表达形式、形象文字不同,故产生了隔阂,加上山川地理相隔、无际海洋阻挠,交通、通讯不便,故从远古至中世纪时代便形成了人与人往来与沟通的隔绝与陌生,因陌生导致了非理性的抗拒。这一点,以东西方文化作个比喻最为恰当。

东方文化核心价值与宇宙观信奉儒家“天人合一”,从汉代的董仲舒、宋代的张载等人思想最为鲜明。儒家“天人之际,合而为一”的哲学观与道家之“天地与我并生,而万物与我为一”同样地体现了东方文化的宇宙观。

西方文化的宇宙观却是“天人对立”,不但对抗天地自然,更敢于探索、求证与分析天地万物,非研究出一个结果不可!这种对自然及天地万物的科学探索精神,理性与务实的研究方式,令人敬畏。但从浩瀚无际的宇宙体系中,探索与分析天地万物与自然现象却局限了心灵与思维上的视野。这一点与东方文化及宇宙观有了反向的差异。

回顾东西方文明的起源、发展与盛衰、浮沉,我们不难发现西方的巴比伦文明、古希腊文明、古埃及文明及古罗马文明等都在岁月中被“蚀腐”殆尽了;而东方的中华文明,虽亦历尽烽火摧残、铁蹄蹂躏、外族入主及改朝换代,但却因其“天人合一”的包容性与兼收并蓄,揉合融汇,体现了文化之多元一体的吸纳会通,至终不但壮大了华夏文明,亦丰富了汉文化。

21世纪的今天,高端科技的迅速发展,不但探索外太空与宇宙的奥秘,更破解了人类生命基因。而电子信息时代,穿越了千山万水与时空的距离。因此,东西方文明若能跨越传统文化族群与疆界而相互结合,取长补短地从物质文明与精神文明会通、兼容,则将有望为未来的地球村全体人民创造美好的和谐、互爱的生存空间。

季羡林先生曾这么描述:“19世纪德国伟大诗人兼思想家歌德在1827年与爱克曼谈话时大大地赞扬中国小说、中国文化、中国人的思想感情和道德水平。因此,他认为西方人应该向中国人学习”。近代西方伟大艺术家毕卡索也曾对东方一代宗师张大千表示了对东方艺术的欣赏与赞扬。

中国的东方绘画的写意创作,启发了西方19世纪以后的印象派以及许多现代主义的创作。儒家的人文主义与道德观,逐渐影响了西方人的思想感情。

孙子兵法更成了美国西点军校必修课本。尤有甚者,中国春秋时代诸子百家的著作,近年倾销西方世界并引发了热潮,尤其是老子的《道德经》。中西医学的互补与结合,更为人类健康带来喜讯。目前这种“东学西渐”的思潮中,西方许多有识之士莫不纷纷从中国古代伟大圣贤的学说中寻找新的文化元素,以便补充与壮大、丰富了自己的文化,同时开拓视野。总之,纵观上述举例则东西方文化的碰撞、互补与结合,不但符合了人类、历史与文化需求,更是宇宙间自然发展规律的必然性。

今天,我们强调人类文明的对话及多元一体的文化发展规律,以抗拒过时的西方所提出的“文明冲突”论,是为了地球村人民的安居乐业并兼爱、互敬与和谐共处于大一统的世界里。我们深知这条漫长的人类文明“长征”路途并不好走,崎岖、曲折、颠簸。但,我们相信当今世界有良知、有学问、有智慧的知识份子、专家、学者大有人在!
我们更坚信,任何事情只要把人民放在首先考虑的位置,“为生民立命”,则将会感动、感化更多人与我们并肩牵手踏上这人类文明征途!

“路漫漫其修远兮,吾将上下而求素。”

 

Lin Xiangxiong

@Lin Ye

Current position:

President of Innovation Fund Limited. President of GCACS. Research fellow of Chinese NationalAcademy ofArts. Advisory professor of East China Normal University in Shanghai. Visiting professor,of Beijing Language and Culture University.

Personal history:

Born in Chao'an County, Shantou City, Guangdong Province, China in 1945. In 1956, left for Malaysia to meet with his father and receive education.

Studying Fine Arts in School of the Arts Singapore (SOTA) during 1956-1968. Studying Fine Arts in Paris, France during 1971-1973. Engaged in artistic creation and economic investment in Europe for a long time during 1974-1983. From 1983 till now, most of the time, he toured across China and ASEAN and various countries in the world to engage in artistic creation and business activities.

l. Fine arts activities Held over 10 solo exhibitions in Singapore and Thailand, etc during 1968-1990. In 1990 and 1994, invited by the Ministry of Culture of China to hold solo arts exhibitions in Beijing, Shanghai, Xi'an,Taiyuan, etc. Participated in large-scale artistic activities at national level in China for many times and was awarded during 1994-2008. In 1999, was invited to participate in the "Celebrating Macao's Retum to Motherland--Grand Exhibition of Chinese Arts" and was awarded. Sponsored and invited a Chinese delegation of arts critics to participate in "Nanyang (Southeast Asia) Arts Forum" in 1999. Was invited to attend "Henry Moore Sculpture Exhibition" jointly held by the Ministry of Culture of China and Britain, and served as the chairman ofInternational Group ofInternational Symposium in 2000. Was invited to attend "Biannual International Fine Arts Exhibition ofBeijing, China" and had presented a paper in September 2003. Held an arts exhibition on the theme "Fusion of East & West" at "Deke Erh Art Center" in Shanghaiin June 2005.

II. City planning In 2003, he was nominated jointly by Japan, China and Singapore as Director & ChiefAdvisor for the Civilization and Arts for Architectural Planning Design for 2008 0lympics village. Such architectural planning design had been awarded Three(3)Top prizes & recommended by the Intemational Olympics Committee. In 2005, he was nominated by the Govemment of Zhengzhou, Henan Province, China as Director General and Executive Deputy Director of the Organizing Committee for the "Year of Sculptural Arts of Zhengzhou Intemational City", overall in charge of planning and preparation for the event. In 2003 and 2004, he was in charge oflarge scale architectural planning design projects in Beijing and Henan, China.

III. Artistic and cultural forum

1) Architectural art

In 2004, he was appointed by Chinese National Academy ofArts as research fellow and the consultant ofArchitectural Arts Research Department. In April 2004, he was invited to participate in a "Forum on the Development of Chinese Architectural

Arts and Culture" and had presented a paper entitled "Civilization Inherited and Inherited Civilization". Same year in August, he was invited to participate in a "Seminar on the protection and development of Asian National Architecture"and had presented a paper entitled "Nature, Environment and Society". In September, he was invited to participate in an "Exhibition if International Habitat Architectural Arts and Habitat Architectural Arts Forum" of the "First Biannual Chinese Intemational Architectural Arts" and had delivered a speech.

2) Chinese Culture

In 2006, he was appointed by Association for Yan Huang Culture of China as Honorary Committee Member and Special Consultant. During 2008 t0 2012, he was invited to attend a number ofintemational cultural and artistic symposiums and forums, presented and published many research papers.

IV. Cultural and artistic publications

. Painting Collection

He had published 4 painting collections from 1980 t0 1994. In 2012, make preparation for publishing 4 hard-cover painting collections: "Exploration between Heaven and Earth", "Exploration in Southeast Asia", "A Sad World" and "Great Form

Has No Shape".

. Books

Published 8 books of essays, art reviews and theories, which have been collected into the "Collection of Xiangxiong's Works" with five volumes during 1976-2012. From 1990 t0 1994, he had published "Biography of Lin Xiangxiong" in literary forms of poem, prose and novel and TV art documentary in China. He also published 4 books of reviews and newspaper interviews in China during 1986-1994.

 

林祥雄

@林野

现职

创新基金,主席。炎黄国际文化协会,会长。中国艺术研究院,特约研究员。上海华东师范大学,顾问教授。北京语言大学,客座教授。

简历

1945年出生于中国广东省汕头市潮安县。1956年南渡马来亚与父亲相聚并接受教育。

1965-1968年在新加坡艺术学院进修美术。1971-1973年在法国巴黎进修美术。1974-1983年,长期在欧洲从事艺术创作与经济投资。1983年迄今,大半时间往还于中国与亚细安及世界各国从事艺术创作与商务活动。

美术活动

1968-1990年在新加坡、泰国等国举行十多次个人画展。1990. 1994年两次受中华人民共和国文化部邀请到北京、上海、西安、太原等地展出其绘画作品。1994-2008年多次被邀请参与中国国家级大型艺术活动并获奖。1999年受邀参与“共庆澳门回归祖国-中国艺术大展”并获奖。1999年赞助与主催了中国美术评论家代表团到新加坡举行《论艺南洋》。2000年受邀出席由中、英两国文化部联合举办之《亨利·摩尔雕塑大展》并出任国际研讨会国际组主席。2003年9月受邀出席“中国北京国际美术双年展”并宣读论文。2005年6月在中国·上海“尔冬强艺术中心”举办画展-《精神天空上的彩虹》

城市规划

2003年被日、中、新三国建筑规划设计事务所联合体委任为2008北京奥运村规划总监暨人文艺术总顾问。该规划设计荣获奥组委评予三项“第一”,2005年被中国河南郑州市委、市政府委任为《郑州国际城市雕塑艺术年》总主持人、组委会常务副主任。全面策划与统筹工作。2003-2004年主持中国北京、河南大型建筑规划设计工作。

艺文论坛

建筑艺术

2004年受中国艺术研究院礼聘为特约研究员暨中国艺术研究院建筑艺术研究所顾问。

同年4月受邀出席“中国建筑艺术与文化发展论坛”并宣读论文《文明承载与承载文明》。同年8月受邀出席“亚洲民族建筑保护与发展研讨会”并宣读论文《自然·环境·社会》。

同年9月受邀出席“首届中国国际建筑艺术双年展”之“国际居住建筑艺术展暨居住建筑艺术论坛”并发表演讲。

中华文化

2006年受中华炎黄文化研究会礼聘为名誉理事暨特别顾问。2008 - 2012年,受邀出席文化、艺术类的国际研讨会和论坛,宣读与发表了许多论文。

 

艺文出版

画集

1980 - 1994年出版了4本画集

2012年筹备出版《天地求索》、《探索南洋》、《悲情人间>及《大象无形》等四本精装画集。

著作

1976 - 2012年,出版散文、艺评、理论等八本著作,并汇集成五大册的《祥雄文集》。1990 - 1994年在中国出版了诗、散文、小说等文体的《林祥雄传》以及电视艺术专题片。1986 - 1994年在中国出版了四本评论与报刊专访集。

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