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“Cultural Diversity and Social Harmony”. By Xiaodong Bai. Outline. 1, Form of the course: best as in the form of a tutorial; 2, Course Aims: to provide relevant information about the rationale behind the EU’s effort to preserve cultural diversity
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“Cultural Diversity and Social Harmony” By Xiaodong Bai
Outline 1, Form of the course: best as in the form of a tutorial; 2, Course Aims: to provide relevant information about the rationale behind the EU’s effort to preserve cultural diversity as compared with that of China’s attempt to build a “Harmonious society” and stimulate critical thinking and meaningful discussions on relevant issues; 3, Specific Objectives Regarding Student’s Performance: Obtaining of relevant information; Independent research; Critical thinking; 4, Teaching Hours: 4 seminars/tutorials with extra internet discussions plus 4 research reports; 5, Content / Focus (4 Focuses). 6, Grading: Average score from the 4 reports and a final written examination.
Introduction of the Coursefor Elective Courses of ES) (. Introduction: The course “Cultural Diversity and Social Harmony” is a bilingual class taught both Chinese and English. It is designed best as an on-going open research in the form of a tutorial for students, the aim of which is to provide relevant information about the rationale behind the EU’s effort to preserve cultural diversity as compared with that of China’s attempt to build a “Harmonious society” and stimulate critical thinking and meaningful discussions on pertinent issues. At the same time, basic differences resulted from deep cultural reasons between the European ideal of “unity within diversity” and that of China’s “harmony with differences”. The starting point, which serves as a focus of the relevant research is the different concepts of “man” as an entity in Europe and China, which results in different ideas about human obligations and privileges. The course then moves to a look at the different ways to achieve unity and harmony as rooted in the two traditions that proposed different goals for life. The Chinese tradition, which started with the “teaching through music”, emphasizes “happiness and harmony” while the European tradition, with Plato as the father of philosophy, argues for “Reason” and “Truth”, or the world of “Ideas” as the ultimate purpose of existence. After inviting the students to do research in the above mentioned areas on their own, the course then moves to the concrete policies regarding the “preservation of cultural diversity” in Europe and the “building of social harmony” in China. Discussions and papers on relevant issues existing in current society as the natural cultural outcomes of the different cultural traditions are then carried out and collected as new starting points and materials for further discussions in future classes. Finally, a test at the end of the term is arranged to give the students a chance to express their own understandings of the relevant issues raised in the course and things they have learned in the course about the rationale of EU’s preservation of “cultural diversity” and China’s effort to achieve “social harmony” in the present globalizing world. All together, there will be 4 papers accompanied with discussions to give the students their due grades. The materials of the course are mainly parts of books and articles both in English and Chinese on related issues organized around the research questions proposed by the tutor as an organic project for the on-going comparative study/research implicit in the title of the course.
“文化多样性”与“社会和谐”的关联：欧中文化求和方式的差异“文化多样性”与“社会和谐”的关联：欧中文化求和方式的差异 “《文化多样性与社会和谐》是为欧盟项目硕士点特别开发的一门选修课……欧盟“保护文化多样性”从“异”出发，中国“建设和谐社会”从“和”入手。这个现象看似简单，实际上反映出西方理性传统、个人主义和民主体制与中国“情志”、“风化”传统、“天人合一”及道德政治之间的不同。”[1] 一般来讲，在欧洲研究中把欧盟“保护文化多样性”与中国“建设和谐社会”联系起来考量是不够规范的，两者之间没有直接的逻辑类比关系：欧盟是超国家政体，而中国是一个主权国家。其次，“文化多样性”讲的是“存异”，而“和谐社会”讲的是“和谐”。更何况，前者是欧盟的文化政策，而后者是加强社会安定的国策。这三点不同似乎已经从形式上否定了此命题的合理性。 然而，如果我们从大的文化语境去审视这一问题，考察其背后的深层文化因素，则会发现，在超乎以上三点形式上的不同之外，隐藏着中欧两种文化传统在解决“求同存异”，“和谐共存”这一基本生存命题的不同深层文化机理。从这一角度去探讨，我们则会发现两者之间颇具理论及实践意义的可比性。 下面我们将从中欧文化对人的不同定义、各自传统对“真理”与“和悦”的不同追求，以及由此产生的求和方式的差异作一番探讨。最后，课程将试着鼓励学生思考一下这种差异可能产生的根本所在：拼音语言系统与象性表意体系之间的差异性。 [1]08年春季学生对《文化多样性与社会和谐》课程内容的总结
English Version “Cultural Diversity and Social Harmony” is a selective course developed for the MA programme funded by the ESCP… The starting point of the EU in preserving cultural diversity is from the recognition of “difference” while that of China in “building a harmonious society” is from the aim to achieve “harmony”. This simple difference reflects the fundamental disparity between the Western tradition of rationality, individualism and the social concept of democracy and that of the Chinese “Qing Zhi” (emotion aspiration), “Feng Hua” (persuasion education), the philosophical concept of “Harmony between Man and Heaven” and the emphasis of morality in politics [1]. Generally speaking, without a direct logical compatibility, it is rather unconventional to connect “the preservation of cultural diversity” with “building a harmonious society” in China in ES, for the EU is a supra-national organization while China is a sovereign country. Apart from this, “cultural diversity” focuses on difference while “social harmony” emphasizes on harmony. What’s more, the former concerns mainly cultural policy whereas the latter aims at consolidate social stability as a whole. These disparities in premise seemingly negates the comparison in the present research. Yet, if we view these issues from a broader cultural context between Europe and China and regard them as methods to solve practical differences, however, we’ll find them meaningful in expounding the hidden cultural mechanisms in respective traditions regarding the practical issue of surviving contradictions and conflicts. In this sense, the sense of bridging disagreements or achieving unity within diversity, the comparative study of “cultural diversity” and “social harmony” becomes necessary and significant both practically and in the theoretical sense. . The course explores the methods of solving differences in respective cultural traditions through tracing the following issues: 1) different definitions of humanity; 2) the Western pursuit of truth and rationality ( “真理”) vs the Chinese pursuit of harmony and happiness ( “和悦”); 3) recognition of differences vs strife for harmony as starting points to dissolve conflicts. Finally, the course will also encourage the students to look more closely at the linguistic dissimilarities that might result in each’s unique philosophical stance. Comments of students for the course
Focus 1:Different concepts of man and society in Europe and China Issue 1: European concept vs the Chinese concept of human being: E: Autonomous rational entity with free will; an atom; material; C: Relational social being as part of a whole cosmic system; a knot in the network of social as well as natural responsibilities and privileges; relational; Issue 2: European concept vs Chinese concept of human rights/responsibilities E: Ontological rights given by God/Nature as an essence connected with the gift of reason/Idea; (Plato). C: Relative responsibilities and privileges defined as social roles; (Confucius).
Focus 2:Deep cultural notions that result in the differences between Europe and China: Issue 1： E: Binary opposition; The either/or way of thinking; Confirmation. of differences and conflicts and systematic guarantee of “unity within diversity”; Law, Democracy, C: Balance of Yin-Yang; Dialectic way of thinking; Affirmation of harmony and self-cultivation for “harmony with differences”; Human factor; Moral regulation; Issue 2 E: Reason and Truth; Knowledge/Science as enlightenment; Balance between fine governmental system and independent personality/individulism; Social sciences.C: Harmony and Happiness; Wisdom/Moral Balance as salvation; The relational self in the social network of responsibilities and self interests regulated by the innate human desire for peace, harmony and happiness; Moral regulations.
Focus 3: Cultural diversity vs Social harmony Issue 1： European Identity and the Europe as a Culturally Diversified Entity: historical perspective1, Common Cultural background: Greek Democracy, Roman Law and Christianity;2, Individualism and the rise of nation-state; Issue 2： Modern China in the globalizing world: historical perspective1, Socialism with Chinese characteristics: economic reformation;2, Social harmony as the second step of the Well-To-Do Society: from market economy to moral concerns.
Focus 4:Difference in solving differences: Issue 1： Difference in Relating to the World: Knowledge/truth-based vs Wisdom/Dao-based approach The Dao of the West pp. 166—193 Issue 2： Difference in solving differences: Confirming of difference vs aiming at harmony The Dao of the West pp.—184中国文化精髓：和合学源流的考察；/中国传统和谐思想及其现代意蕴《中国哲学史》1996，1-2；《湖北经济学院学报》2007，3
Problematics: Cultural Roots and Present Situations: Questions: 1, What can we learn from the experiences of the European Integration systematically and theory-wise? 2, Is there an objective truth regardless of culture and tradition? If yes, why? If not, why? 3, What are the “Chinese characteristics”? Why? Why not? Independent research and tentative discussions;
Traditional Western stereotyping of Chinese philosophy vs Western philosophy: 1, “Philosophy speaks Greek and only Greek” (Critchley 1995: 18); 2, Approaches to traditional Chinese philosophy can be summarized as “the right-brain-left-brain school of interpretation” (Hansen, 1992:302) ; Chinese philosophy is a form of anti-rational mysticism (Clarke 2000: 166). Present trend in understanding Chinese philosophy: 1, Chinese philosophy as a philosophy of language. “The Chinese language does not appear to be organized to denote concepts, to analyze ideas, or to expound doctrines in a discursive manner. It is entirely fashioned to communicate sentiments, to suggest ways of acting, to convince, and to convert.” (Granet 1934:82); Hansen: Chinese philosophy should not be viewed in comparison with traditional Western metaphysics or mysticism but with modern linguistic philosophy (Clarke 2000: 168). 2, “Knowing-what” (West) vs “knowing-how” (China); “What is the truth” (West) vs “Where is the Way” (China) (Clarke 2000: 184).
（End） Thanks
