设为首页 | 加入收藏 | 联系我们
站内搜索
 
 
■ 您的位置:主页 > 境外交流 > 国际 >
媒体报道 更多
·火灾之后加拿大人... ·把流动儿童服务带... ·捐赠平台引入区块... ·全国依法在民政部... ·中国社会学会201... ·与留守儿童有关的... ·北京发布居家养老... ·第十三届中国慈善... ·北京市2016年将投入... ·保良局:见证香港...
 
机构动态 更多
·刘少杰 网络社会的... ·郭星华 我们究竟要... ·2016年度“中国十大... ·《社会学研究》创... ·社会情绪与社会治... ·2017年中央财经大学... ·乡村建设与文化主... ·中国人民大学与河... ·弘扬学术传统,攀... ·第六届“法律与社...
 
  国际
郑杭生应邀参加英国伦敦经济学院“纪念费孝通
发表时间:2012-10-12 01:25  文章来源:社会学视野网

2010125日在英国伦敦经济学院“理解中国,与中国人沟通----纪念费孝通先生诞辰100 周年”纪念活动”上的致辞

 

丰碑  轨迹  时代

 

郑杭生

 

    今天,在这纪念费孝通先生百年诞辰的隆重场合,我愿意代表中国社会学会表达这样三层意思,即费孝通先生代表中国社会学的一座学术丰碑,一条学术轨迹,一个学术时代。同时他也代表社会学中西交流的一座学术桥梁。今天的国际会议就是一个生动的证明。

 

一、一座学术丰碑

 

无论从对社会学学科本身的学术贡献而言,也无论从对社会学学科的推进作用而说,费先生都代表中国社会学的一座学术丰碑。

 

就对社会学学科本身的学术贡献而言,费先生对社会学中国化的身体力行,对学术话语权的孜孜追求,对一系列学术术语的创新创造,如 “乡土社会差序格局中华民族多元一体小城镇 大问题文化自觉等等,现在都成为了中国社会学界的集体记忆,成了我们宝贵的学术资源。他的《江村经济》对社会人类学文野之别的界限的相对化,把原来以初民社会野蛮社会为对象的研究推广到对农业社会文明社会的研究。他的各美其美、美人之美、美美与共、天下大同所表达的一种新型的文化文明观,将对今后国内和国外的文化交流、文明对话产生越来越深远的影响。他提出的社会学具有科学和人文两重性质的社会学界限扩展论极大冲击了实证主义的唯科学主义的社会学,给中国社会学今后的发展指出了正确的方向。

 

就对社会学学科的推进作用而说,特别是对中国社会学恢复和重建来说,他和雷洁群先生一道,起到了无可替代的作用。尽管中国社会学的恢复重建,从国内国外的发展来看,是不可避免的趋势。但是,对抓住这个趋势并起决定性政治作用的邓小平同志,对实现这一趋势中起过重要作用的费先生、雷先生,我们中国社会学界始终怀有感恩之心。

 

        

 

二、一条学术轨迹

 

丰碑是比较静态的概念,如果动态地看,那么,费先生还代表一条中国社会学界值得遵循的的学术轨迹。这就是立足现实,开发传统,借鉴国外,创造特色

 

就立足现实来说,费先生一生都把现实的中国社会作为立足点、出发点和归宿点。费先生继承了中国社会学为现实服务的优良传统,一生都在追求强国富民,从不搞那种单纯的为学术而学术的社会学。他说:我们这一辈人朝思暮想的就是如何使中国强盛起来,富裕起来,壮大起来[1][1]。他把志在富民看作是知恩图报[2][2],即社会学对中国社会的回报。他特别注意实地调查考察,一生都在行行复行行之中。他出的一本书,书名就是《从实求知录》,用他自己的活来说,这表明了他的一切从实际出发的科学态度[3][3]

 

就开发传统来说,他的一篇文章的题目继承优秀文化传统,注入新的时代精神,很好地表达了开发传统的主旨。费老是这样说的也是这样做的。费先生的《中华民族的多元一体格局》这篇文章非常突出地表明了这一点。这个重要的概念和命题——它现在仍然是我国民族工作框架和指导——正是继承我国的优秀历史文化传统,注入新的时代精神的结果。从中我们可以看出,这一格局与我国历史上的社会运行思想——去乱求治,有着不可分割的联系:我国只有实现建立多元一体格局和机制,才能达到去乱达治,达到良性运行。

 

就借鉴国外来说,费老注意中外比较研究,例如他在论证差距格局时,他用中国乡土社会是一圈一圈水纹向外推出去,而西方社会的团体结构,则就像一捆一捆的柴,生动地描述了中西社会结构的不同特点。

 

就创造特色来说,正是在立足现实,开发传统,借鉴国外的基础上,即在正确处理社会学与中国社会现实、与中国学术传统特别是中国历来的社会思想、与外国社会学和社会思想这三对关系中,费先生实现了自己的理论创新。

 

 

 

三、一个学术时代

 

无论从费先生学术贡献、学术影响来说,也无论从他的学术道路、培养人才来看,费先生都构成了一个学术时代。

 

我们中国社会学界,要珍视他留给我们的由学术丰碑、学术道路、学术时代构成的学术遗产,这是一份非常珍贵的学术遗产。与此同时,现在学者们也越来越认识到,存在一个如何对待费先生的学术遗产的问题。由于费老经历了中国社会的不同时期,他的学术遗产,也有不同的意义和价值,需要我们具体分析。

 

应当看到,由于中国社会的急剧变迁,现在中国早不是上世纪30-40年代费老那时的乡土社会了。都发生了深刻的变化。费老自己也在反思。如果现在还用那样的乡土观念来剪裁当今的现实,无疑是不行的。这里我们要学习他的并不是那些关于当时社会现象的具体论断,而是它的精神实质,费先生观察问题的理念、方法。

 

更应看到的是,费老是个与时俱进的学者,后来他根据当代中国的实际情况,在对过去反思的情况下,提出了一些表现新的理论的新的学术话语,对这些恐怕是我们认识不够的问题,特别是他提出的社会学具有科学和人文两重性质的社会学界限扩展论、新型文化文明观等更需要我们充分地加以再认识。

 

我个人认为,费老85岁,即1995年后,写的那些回顾反思文章,尤其值得我们重视。这是他一生经验的总结,毕生智慧的结晶,对我们后学来说,具有很强的启发意义。

 

总之,根据新的实践来开发这座丰碑,继续这条轨迹,领会那个时代,传承和发展这份珍贵遗产,是对费先生最好的纪念,最大的尊重。我们,特别是中国社会学的希望和未来——我们的青年学子、青年教师,需要踩着费先生这位学术巨人的肩膀,继续攀登,继续开拓!中国社会学也需要在今后的持续的水平更高的国际交流中获得灵感。我想这也是我们今天聚集在一起,隆重纪念费先生百年诞辰的主要意义之所在。

 

谢谢各位!

 

 

 

 

 

Speech at Understanding China and Engaging with Chinese People --- Commemorate

 

the 100th Anniversary of Professor Fei Xiaotong's Birth on Dec.5th,2010, LSE

 

 

 

One MonumentOne Road, and One Era  

 

 

 

Hangsheng Zheng

 

(Renmin University of China)

 

 

 

[Good Morning (Afternoon), Ladies and gentlemen,]

 

 

 

Today, on the grand commemoration of Mr. Fei Xiaotung’s centenary birth held here, on behalf of the Chinese Sociological Association, I’d like to express three points of ideathat is Mr. Fei Xiaotung represents one academic monument, one academic road and one academic era in Chinese sociology. He also represents an academic bridge for sociological communication and exchange between Chinese and western. Today's international conference is a vivid prove.

 

 

 

One Academic Monument

 

 

 

Whether from the academic contributions to sociology or from the role of pushing sociology forward, we can say that Mr. Fei represents one academic monument in Chinese sociology.

 

 

 

With respect to the academic contributions to sociology, Mr. Fei earnestly practiced sinolization of sociology, pursuing diligently the right and power of academic discource, creating series of new terminology, such as ‘earthbound society,’ ‘ripple-style structure’, ‘plural-ethnicity in one-state of Chinese nation’, ‘small-town big-issue’, and ‘cultural self-consciousness’, which now becomes the collective memory in Chinese sociology circle, and our precious academic resources. In Peasants’ Life in China, Mr. Fei made the differences between the civilized and the savage in social anthropology relative, developing research objectives from primitive society or savage society to agricultural society and civilized society. He also advocated that we should appreciate ourselves, appreciate others, and appreciate each other. Then, the world would become harmonious. This thought expressed a new idea of civilization, which will take greater and greater effects on international cultural communications and dialogue among civilizations in future. He put forward the theory of expanding sociological boundary, thinking that sociology includes both scientific and humanist characteristics. This theory had made great challenges against scientificism of positivists in sociology, demonstrating a correct direction for the development of Chinese sociology.

 

 

 

With respect to the role of pushing forward the discipline of sociology, especially in resuming and re-constructing Chinese sociology, he and Madam Lei Jieqiong had taken the un-substitutable roles. Although the trend of resuming and re-constructing Chinese sociology was irresistible under the background of domestic and international development, we, our sociologists, are still feeling grateful to Deng Xiaoping, who had taken decisive political role in grasping the trend, and Mr. Fei and Madam Lei, who had taken important roles in achieving the trend.

 

        

 

One Academic Road

 

 

 

 

 

 

A monument is a static concept. If looking from dynamic scope, we can see that Mr. Fei also represents one road, by which Chinese sociological circle should follow. The road is ‘to base upon reality, to develop the tradition, to learn and reference from the foreign countries, and to create Chinese characteristics’.

 

 

 

As to basing upon reality, Mr. Fei had taken the reality of Chinese society as his foothold, start-point and destination in his whole life. Mr. Fei inherited the tradition of servicing society in Chinese sociology, having pursued the way to strengthen the state and to make people wealthy for his whole life, not for the pure sociology of ‘academy only for academy’. He said: “People of our generation think about day and night how to make China strong, wealthy and powerful”.[4][4] He took ‘aiming for making people wealthy’ as ‘returning the hospitality’[5][5], that is, sociology should repay Chinese society. He especially paid attention to field work, ‘traveling again after a travel’ in his whole life. He published a book, Seeking Knowledge from Facts, as he said it represents his attitude to science of making all from the facts.[6][6]

 

 

 

With respect to developing the tradition, in an essay titled ‘To inherit excellent cultural tradition, and to pour era spirit into it’, he well expressed the aims of developing the tradition. He had done as he said, a paper of his “The structure of plural-ethnicity in one-state of Chinese nation” showing this clearly. The concept and theory, which are still framework and instruction in work of nation affairs in China today, are results of inheriting our excellent cultural tradition in history and pouring new era spirit in. We can find from them that this structure has close connection with the social operation thought of removing the disordered and striving for the order in Chinese history. In China, only the structure or mechanism of plural-ethnicity in one-state can remove the disordered and achieve the order or nice social operation.

 

 

 

With respect to learning and referencing from the foreign counties, Mr. Fei paid attention to comparative study. For example, when discussing ‘ripple-style structure’, he compared earthbound China to ripples with many circles out of the centre, while the organization structure of western society as bundles of firewood, lively describing characteristics of social structure between China and the western.

 

 

 

With respect to creating Chinese characteristics, through basing upon reality, developing the tradition, learning and referencing from the foreign countries, that is, dealing well with the relationships between sociology and social reality of China, Chinese academic tradition, especially social thoughts in Chinese history, and foreign sociology and social thoughts, Mr. Fei realized his theoretical innovation.

 

 

 

One Academic Era

 

 

 

Whether looking from academic contributions and significances or from the academic road and teaching experiences, Mr. Fei had formed one academic era.

 

 

 

All of us in sociological circle of China should prize the academic heritage Mr. Fei bequeathed us, which is composed of one academic monument, one academic road and one academic era. This is a very precious academic heritage. As Mr. Fei experienced different historical periods of China, his academic heritage has different meanings and value, which we should make analysis in detail.

 

 

 

As we know, Chinese society has changed greatly. China today is not that of earthbound China in 1930s and 1940s described by Mr. Fei. Great changes have been taking place in earthbound society. Mr. Fei rethought this himself. Now, if we still use earthbound concept to describe the reality, obviously we’ll get nowhere. What we should learn from him is not the detail description on past social phenomenon but his spirit and Mr. Fei’s conception and methodology of observing world.

 

 

 

It is more important that Mr. Fei was a scholar who could advance with the times. He pointed out some new terminologies and new theories based on the reality of contemporary China and rethinking the past. I am afraid that we have not enough realization on those. Especially on the theory of expanding sociological boundary, in which he advocated sociology has scientific and humanist characteristics, and new idea on culture and civilization, we need further rethinking.

 

 

 

Personally, I think that Mr. Fei’s retrospective and rethinking articles, which were written after 1995 when he was 85 years old, are worth our special attention. Those are conclusion of experiences in his whole life, and the result of his wisdom. From those articles, our juniors can gain important enlightenment.

 

 

 

All in all, to develop the monument, to continue on the road and to understand the era in new practice, inheriting and developing the precious heritage is the best commemoration and the greatest esteem for Mr. Fei. We, especially our young scholars and teachers, the hope and future of Chinese sociology, should stand on the shoulder of Mr. Fei, an academic giant, continuing climbing up and continuing exploration. I think it is just the purpose that we gather together here today to commemorate Mr. Fei’s centenary birth.

 

 

 

Thank you, everyone!

 

 

 

 

 [1] 费孝通:《论文华语文化自觉》,群言出版社,2005年10月底160页。

 

 [2]同上书,第276页。

 

 [3]同上书,第276页。

 

 [4]Fei, Xiaotung. 2005. On Culture and Cultural Self-consciousness. Qunyan Press p. 160.

 

 [5]Ibid, p.276.

 

 [6]Ibid, p.276.

 

15年注册香港公司www.dreamathk.com经验
 

Copyright © 2012-2014 北京郑杭生社会发展基金会 All Rights Reserved 京ICP备12010007号 Power by DedeCms