爪哇文化变迁下的潘查希拉解读
|
摘要
作为印度尼西亚的立国哲学基础,潘查希拉源于印尼的核心文化——爪哇文化——这一点无可非议。从苏加诺的"旧秩序"时代到苏哈托的"新秩序"时代,两个风格相异的统治时期对潘查希拉的解读也大相径庭。对同一建国哲学不同时期的不同解读,所折射出的是这一哲学根基的变迁,即爪哇文化随时代而发生的变迁。在现代文明的冲击下,古老的爪哇文化面临被"边缘化"的局面,在此状况下,政治层面的哲学基础解读自然会发生变化,从这一角度出发,就不难解释从苏加诺到苏哈托随政权的变迁,对潘查希拉从"国家哲学"到"个人哲学"的不同解读。
Based on philosophical foundation of Indonesian, Pancasila originated from Indonesian core culture:Javanese culture, there is no doubt about it. From Sukarno's "old order" to Suharto's "new order" era, the interpretations of Pancasila were widely divergent. The different interpretations of the same founding philosophy in different periods, namely Javanese culture, varied with the changes of the times, which reflected the change of its cultural basis. Under the impact of modern civilization, ancient Javanese culture faces with being "marginalized".Under such circumstances, the interpretations of the foundation of political philosophy were necessarily changed.From this perspective, it is not difficult to explain the transform of Pancasila from the "national philosophy" to "individual philosophy".
Based on philosophical foundation of Indonesian, Pancasila originated from Indonesian core culture:Javanese culture, there is no doubt about it. From Sukarno's "old order" to Suharto's "new order" era, the interpretations of Pancasila were widely divergent. The different interpretations of the same founding philosophy in different periods, namely Javanese culture, varied with the changes of the times, which reflected the change of its cultural basis. Under the impact of modern civilization, ancient Javanese culture faces with being "marginalized".Under such circumstances, the interpretations of the foundation of political philosophy were necessarily changed.From this perspective, it is not difficult to explain the transform of Pancasila from the "national philosophy" to "individual philosophy".
引文
[1](美)克利福德·格尔兹.文化的解释[M].韩莉,译.南京:译林出版社,1999:18.
[2]张荣明.权力的谎言——中国传统的政治宗教[M].杭州:浙江人民出版社,2000:2.
[3](澳)J·D·莱格.苏加诺政治传记[M].上海:上海人民出版社,1997:354-356.
[4]王子昌.国家哲学还是个人哲学—对印尼建国五基的文本解读[J].东南亚纵横,2003,(12):50-53.
[5]Niels Mulder.Inside Indonesian Society:Cultural Change in Java[M].The Pepin Press,Amsterdam&Kuala Lumpur,1996:39-43.
[6]李炯才.印尼——神话与现实[M].北京:教育出版社,1979:127.
[7](印尼)苏加诺.苏加诺演讲集[M].北京:世界知识出版社,1956:7-21.
[8](印尼)苏哈托.苏哈托自传——我的思想、言论和行动[M].北京:世界知识出版社,1991:330-375.
1之所以这样说,是因为爪哇语的分类集中体现了爪哇人的等级观念。爪哇语分两种主要等级形式:一种是Ngoko(最低级的爪哇语);另一种是Krama(最高级的爪哇敬语)。前一种是在关系很近的人之间使用的,而且是对年幼的或者地位较低的人;而后一种是在关系不是很熟的但属于同龄人或同等地位的人之间用的。
[2]张荣明.权力的谎言——中国传统的政治宗教[M].杭州:浙江人民出版社,2000:2.
[3](澳)J·D·莱格.苏加诺政治传记[M].上海:上海人民出版社,1997:354-356.
[4]王子昌.国家哲学还是个人哲学—对印尼建国五基的文本解读[J].东南亚纵横,2003,(12):50-53.
[5]Niels Mulder.Inside Indonesian Society:Cultural Change in Java[M].The Pepin Press,Amsterdam&Kuala Lumpur,1996:39-43.
[6]李炯才.印尼——神话与现实[M].北京:教育出版社,1979:127.
[7](印尼)苏加诺.苏加诺演讲集[M].北京:世界知识出版社,1956:7-21.
[8](印尼)苏哈托.苏哈托自传——我的思想、言论和行动[M].北京:世界知识出版社,1991:330-375.
1之所以这样说,是因为爪哇语的分类集中体现了爪哇人的等级观念。爪哇语分两种主要等级形式:一种是Ngoko(最低级的爪哇语);另一种是Krama(最高级的爪哇敬语)。前一种是在关系很近的人之间使用的,而且是对年幼的或者地位较低的人;而后一种是在关系不是很熟的但属于同龄人或同等地位的人之间用的。