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睽与同,共处和对抗,调和和挑动,是巴赫金所揭示的话语的两种基本功能。以历史书写为代表的西方知识机制延伸到“中国”对象并不容易,前提首先是中国的重要性,即西方的社会集体兴趣,其次是合适的书写者,即个人的认知兴趣。尽管“中国”想来如此有趣,西方知识界也理应是群英荟萃,同时达到这两点却绝非寻常,主客体的遇合简直如神迹一般。我提一个历史事实,顾路柏《中国文学史》1902年问世,一直就是德语汉学界的标准参考书,直到1989年慕尼黑大学施寒微的《中国文学史》将它接替,
The same, co-existence and confrontation, reconciliation and provocation are two basic functions of the discourse revealed by Bakhtin. It is not easy for the western knowledge mechanism represented by history writing to extend to the “China” object. The premise is firstly the importance of China, that is, the social interest of the community in the West, and secondly the right writer, that is, the individual’s cognitive interest. Although “China ” wanted to be so interesting, the Western intellectual community should also be a gathering of the masses. At the same time it is not unusual to achieve these two points. The conjunction of the subject and the object is as simple as a miracle. I mention a historical fact that Gu Lu Bai’s “History of Chinese Literature” came out in 1902 and has always been the standard reference book for German Sinology until it was replaced by Shi Hanwei’s “History of Chinese Literature” at Munich University in 1989,