From symbiosis to consensus: Fei Xiaotong's "make -up lessons" in his later years

Source: "Chinese Social Sciences Digest" 2022, No. 6 P135 — P136

Author: Li Rongshan unit: Shanghai University School of Social Sciences, the original title "From symbiotic to consensus: Fei Xiaotong's" Make -up lessons "in his later years -Civilization Comparison of Cultural Consciousness", from "Learning Sea", No. 1, 2022, Wang Ning Pick up

Along with the spring breeze of reform and opening up, Comrade Deng Xiaoping asked the university to suspend the discipline of sociology and other disciplines for more than 20 years in 1979, providing a fundamental basis for the reconstruction of these disciplines. In this context, Mr. Fei Xiaotong handles the recovery of sociology to resume and reconstruction, speeches and starts "Social Culture Anthropology Senior Seminar", etc. Individuals have also tried to "make up lessons", especially since June 1998 began to supplement American sociology in American sociology. Important works in Parker, which took nearly two years, wrote nearly 100,000 words of "Revised Class: Revisit Parker Sociology". Through the "natural history" of Parker's life, Mr. Fei found that the "Faust" life was a microcosm of the American immigrant society. His origin, seeking students, reporters' work, interpersonal relationships, teaching experience, research career, travel career, and even ending home, all immersion in the unique unity experience of American immigrant society. The skin -cutting experience of this era and life is reflected in theoretically, the "humanistic district science" of American sociology.

Symbiosis: Humanities District Studies

Based on multi -scale modern society based on multi -ethnic groups, it is a unique experience in American society. Parker's life is the epitome of the era of American progressism. In an era of immigration and urbanization, what is the life of Americans? What is the core of its social unity? This is the core issue of Parker's "humanities zone" to solve.

Mr. Fei keenly realized that Parker's life described by the concept of symbiosis and consensus, mainly reflects the experience of the United States, "reflects the United States at the time in a fierce change in society and a serious economic crisis." Between the settlements of different groups, they are often interconnected and separated: they are interconnected due to economic competition and social division of labor, and they are separated from each other due to cultural customs and social status.

The state of connection and isolation reflects the essential meaning of "symbiosis" in American society: at the entire society, people maintain "negative" unity by abstract universal links; inside countless communities, rely on specific emotions and morality The link maintains a "affirmative" unity. Parsons later called this unity model "social community".

During his visit to the United States, Mr. Fei pays special attention to observing the immigration issue in the United States. The United States claims to be a "national melting furnace". Once a variety of immigrants pass through the Americanization, it seems that "all Americans have become a unified nation." However, he believes that the multiculturalism between the American ethnic group is actually full of "cultural separation". Especially the dual standards on the black and white issue are "a poisonous thorn in the American humanity system." Therefore, the United States is not a "national melting furnace", but a "national platter". The difference between "platter" and "furnace" is the difference between "symbiosis" and "consensus".

Consensus: from the ethnic group to the world

Mr. Fei realized that the relationship between symbiosis and consensus is the key to decoding Parker sociology and the key to understanding American society. The difference between symbiosis and consensus in Park comes from his differences in groups and society. However, Mr. Fei also pointed out that Parker's understanding of consensus issues has a transformation process: at first, affected by the concept of "race" in the United States, it later slowly realized the importance of culture.

Since the investigation of immigrants in the Pacific coastal area, Parker has begun to come into contact with Oriental culture such as Japan, and gradually realized the differences in Eastern and Western cultures. The main obstacles to seeing the mutual understanding of the Eastern and Western nations are not the difference between skin color and cultural tradition.

In other words, he saw some universal cultural consensus inside the civilization outside the United States, and this universal consensus is difficult to see between American immigrant groups with symbiosis as the background.

However, does this mean that symbiotic is just a unique problem in the United States? Is it meaningful to other countries or civilization? Obviously this is not the case. Parker said in response to this situation: "It seems that there is a type of community, and its members depend on each other's survival, and they cannot be separated, but their collective actions together can not happen. We may now be located now. In this state of this state. In this world that human beings have entered symbiotic relationships, but unable to take collective actions. "

In this sense, the symbiosis and consensus between American ethnic groups have evolved into global symbiotic and consensus issues. A special issue in the United States has become a problem faced by the world. This is the most important conclusion that Mr. Fei learned in his later years.

Cultural consciousness and civilization

As we all know, Mr. Fei's thoughts in his later years have a significant change, that is, from the early "aspirational people" to "cultural consciousness".

Cultural consciousness must work hard from two aspects: not only to understand your culture inward, but also understand the multiculturalism that you have touched from external forces. For China, culture consciousness also requires internal and external force: first, return to history and understand the true spirit of Chinese civilization; the other is to "look at the world" and carry out extensive civilization comparison.

Although Mr. Fei's cultural consciousness is proposed in the era of globalization, his spirit runs through "the history of more than 100 years of modernization" and is the product of the collision of Chinese and Western culture. Since modern times, in order to cope with the impact of Western culture, Chinese intellectuals have proposed the views such as "middle use in the west", "full westernization", "cultural adoption" and "discount theory". The problem of cultural autonomy "becomes more urgent. The history of the Chinese in modern times is a cultural conscious history. In Mr. Fei, the way out in the era of globalization is "talking about the first issue of culture." Mr. Fei said frankly that culture consciously proposed that he did not see any crisis from Chinese and Western culture in the comparison of Chinese and Western cultures, but contacted this problem in field research on ethnic minorities. In this way, he has seen big, "seeing the common problems of the Chinese nation and even human beings from the small population." This is a "conscious" process from the "consciousness" of Chinese civilization to "civilization comparison".

The reason why Fei Lao spent his strength to re -make up for Parker's lesson because Parker proposed the problem of "symbiosis" and "consensus" with his long -term thinking of the cultural consciousness of the era of globalization. Although the cultural conscious issue was first raised when examining China's own national issues, Mr. Fei's main force in his later years was to use this solution to solve the "cultural conflict" problem in the era of globalization. In this sense, culture consciously contains a broad vision of civilization. Through the comparison of civilization, Mr. Fei found that due to its inherent limitations, Western civilization cannot properly solve consensus issues, and it also needs cultural consciousness. Through the comparison of civilization, the combination of Chinese civilization, neutralization, and the wisdom of "harmony and difference" are conducive to re -consensus in the era of globalization, and help create a "harmonious" global beautiful society.

"Harmony and difference" global society

Cultural consciousness is a history of modern Chinese people, continuing the inherent spirit of Chinese and Western cultural theories, and in the era of globalization, it has opened a new realm of "harmony and different". As a fundamental way of social solidarity, compared to European community and social models and the American social community model, what are the characteristics of China's "harmony and difference" model for the world?

The primary feature of the "harmonious and different" model is the dual emphasis on universal and special. In contrast, the social model of the West is more biased towards "the same and discord", especially when dealing with the relationship with other cultures at the international level, it is easy to use the name of "modernization" to replace the different views of other cultures in different views of other cultures. It is manifested as the Western center theory, causing civilized conflict and war. Mr. Fei saw from the historical experience of the Chinese nation's diversity that different cultures can fully understand tolerance and peaceful coexistence.

Why can the "harmonious and different" model achieve the effect of peaceful coexistence? The key is the nature of the "harmony", or the nature of the universal structure. Mr. Fei believes that the content of different civilizations has its own inherent value, so "the content of different civilizations,‘ content ’often retreats to the secondary position, and 'form' will rise to the main thing." But he immediately said that the "form" here is not "the form of negligent, external, and superficialization" that scientificism can be ignored. " "The" ritual "symbol of the" ritual '' in anthropology is also 'meaning'. " He referred to this "form" as the "order of rituals" of cultural relations. In the era of globalization, the understanding and adaptation of different cultures requires a process of running -in. This running -in requires some "Temporary Agreement" "township regulations and people's treaties" as a consensus in order to go smoothly. From this perspective, "the beauty of the beauty, the beauty of the beauty, the beauty of the beauty, the Communist Party of China, and the world" is a basic principle of the global ritual order, and it is also a precious and universal nature provided by the Chinese civilization in the era of globalization.

In the era of globalization, how to build a consensus system that matches the global symbiotic system? This is the core issue of Mr. Fei's cultural consciousness in his later years. He saw that the western social solidarity model had its inherent defects, and could not provide a proper plan for reconstruction consensus, and instead seemed to see himself in the historical experience of the fundamental concept of Confucian civilization and the diverse pattern of the Chinese nation. In the era of globalization, we took the leadership of China and the West, activated the Chinese wisdom of "self -denial", proposed the "harmony and difference" principle of global ritual order, and advocated the creation of a "harmonious" global society. This is a model of civilization and mutual learning, and it really achieves "turning our good things into a worldly good thing." Let's look forward to Mr. Fei: "There will be a day."

- END -