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陈寅恪先生在学术研究中对矛盾普遍存在而又呈现为对立统一问题的研究情有独钟。其视华梵融合是相反相成的典型先例;而唐代的胡化和汉化问题、地域观念和全国观念、高门士族和寒门士族的对立与协调则有时成功有时失败;至于三纲六纪和独立精神、自由思想的冲突,更始终没有得到合理解决。对于民国年间中西文化冲突中产生的西化倾向和保守主义的对立,陈寅恪先生不仅坚持调和或中庸的态度,还相信相反相成能使中国文化得到振兴。陈寅恪的相反相成说是针对20世纪前半期中国思想界论争频起、各种主张自以为是,尤其是在对待中西文化关系的态度上的巨大分歧而发。他有意弘扬相反相成的哲学原理,并通过发掘历史上对立事物或成功融合的事例,或对立造成悲剧的不合理现象,表达相反相成的愿望。
Mr. Chen Yinque has a soft spot in academic research on the universality of contradictions and the study of the unity of opposites. Its integration with China and Van Brahma is a typical precedent. However, the success and failure of the antagonism and coordination between the high-gate and the low-class families sometimes fail in the Tang Dynasty for the problems of Hu and Hanization, geographical concepts and national concepts, The conflict between spirit and freedom has never been solved properly. For the contradiction between westernization and conservatism in the Sino-Western cultural conflict during the Republic of China, Mr. Chen Yinque not only insisted on mediation or a moderate attitude, but also believed that on the contrary, reconciliation would rejuvenate Chinese culture. Chen Yin-Ke’s theory of the opposite phase is aimed at the controversy in the first half of the twentieth century between the Chinese ideological circles. Various proposals are self-righteous, especially in their attitude towards the Sino-Western cultural relations. He intends to carry forward the philosophical principles of opposite congeniality and to express the opposite intention by exploring the historical examples of countervailing events or successful integration or the irrational phenomena that have caused the tragedies of opposites.