解读艾森斯塔德的东亚发展观.doc

解读艾森斯塔德的东亚发展观Interpret eisen stade of east Asian development outlook S.N.艾森斯塔德（Shmuel N.Eisenstadt），当代社会学家，政治学家，现代化问题专家，以色列希伯莱大学教授，著有社会的进化与开展（1966）、现代化：抗拒与变化（1966）、帝国的政治体系、轴心文化的源头与分殊等。他在传统、革新与现代化对中国经历的深思（1968）一文里以为，现代化并不需求消灭传统，也不可能消灭传统，需求讨论的是应该如何让传统顺应或顺应现代化，即让传统为现代化所吸收和整合，从这个意义上说，传统就是现代性的一局部。他对中国现代化过程中传统的限制和影响提出了共同的见地，并与日本和泰国作了比拟研讨，得出了新传统主义与现代化能够相容的结论，这与他主张的“多重现代性”理论是分歧的。Stade S.N. eisen (Shmuel N.E isenstadt), contemporary sociologists, political scientists, modern expert, Israeli Hebrew university professor, author of social evolution and development of (1966), modernization: resist and change (1966), the empires political system, the source of the axis of the culture and divided different , etc. In the tradition, innovation and modernization - thinking of China (1968) thought in the article, does not need to eliminate the traditional modernization, it is impossible to eliminate traditional, needs to discuss is how to make traditional comply with or conform to the modernization, which absorbed by the tradition to modernization, and integration, in this sense, the tradition is a local modernity. His influence on China modernization process of traditional restrictions and puts forward the common ground, and also compared with Japan and Thailand, reached the new tradition with modern to compatibility, this and he advocated the theory of multiple modernity is divided. 艾森斯塔德反对“经典”现代化理论把“传统”与“现代性”两极化的做法，主张两者在一定意义上能够以多种不同的方式共存，“现代性”实践上在不同的水平上是从传统中开展（传统的创新）而来的。“传统”中具有能够现代化的“潜质”。从“传统”向“现代性”演进的过程是连续性与断裂性的统一。胜利的“现代化”过程不是简单丢弃“传统”的过程，而是把“传统”不时转移和整合到“现代性”中去的过程。因而，需求对“传统”与“现代性”的关系停止重新定位。Eisen, opposed to the classic modernization theory traditional and modernity polarisation, claims in a sense both can coexist in a variety of different ways, modernity in practice in different level from the traditional (traditional innovation). In traditional to modern potential. Evolution from traditional to modernity is the process of continuity and integrity of fracture. Victory of discarding the traditional process of modernization is not a simple process, but the traditional from time to time transfer and process of integration into the modernity. Thus, requirements on the relationship between the traditional and modernity stop relocation. 众所周知，在“经典”文献以及近年来社会学、历史学、政治学和人类学的论著中，“传统”与“现代”的两分法占有一个十分重要的位置。在这个两分法中，“传统”社会常被描绘为一个静态社会，分化或专业化的水平很低，城市化与识字率的程度也不高，而“现代”社会则被看作是一个分化、城市化、识字率程度很高，大多传播媒介较兴旺的社会。在政治范畴中，传统社会被以为是以某些“天”的代言人控制的“传统”精英为根底的，而现代社会的根底则是群众的普遍参与，他们并不供认统治者的传统合法性，他们以为，统治者的产生必需基于世俗价值与效能。总而言之，传统社会被它的传统所限定的文化视野所约束，而现代社会在文化上则是动态的，具有变化与改造取向。这种两极化的思想招致对所谓“传统要素”和“现代要素”对现代社会开展的功用的极端见地，这种见地以为，持续不时地开展与现代化要以摧毁现代生活中的一切传统要素为条件，以至将两者完整同等。在这种观念看来，一个社会传统越少紫叶李，也就越是现代化。S.艾森斯塔德以为，“很明显，这种探求法或观念是似是而非的”。理论证明，这种观念是靠不住的，“能够发现一些相反的证据”。As is known to all, in the classic literature, sociology, history, political science and anthropology in recent years, the treatise, the dichotomy of traditional and modern occupies a very important position. In this series, traditional are often described as a static society, differentiation or specialization level is low, the degree of urbanization and literacy rate is not high also, but could be described as a modern society differentiation, degree of urbanization, literacy rate is very high, most of the media a prosperous society. In politics, the traditional social some day was thought to be the public face of the control of the traditional elite as the root, and the warp and woof of modern society is the universal participation of the masses, they dont confessed rulers traditional legitimacy, they think that the generation of rulers must be based on the secular values and performance. To sum up, traditional society was limited by its traditional culture field of vision of the constraint, and modern society in culture is dynamic, with changing and reforming orientation. Polarized thought the cause of the so-called traditional elements and modern elements of modern society to carry out the function of the extreme, this kind of insightful thought, sustained development and modernization must from time to time to destroy all the traditional elements to the conditions of modern life, to complete the same between the two. In this concept, a traditional society is less, and the more modern. S. eisen, thought, it is clear that this search method or idea is plausible. Theory has been proved that this kind of idea is unreliable, to find some evidence to the contrary. 艾森斯塔德以为，常有这样的情形：传统背景中的某些组成局部如家庭、社区、以至包括政治制度的瓦解招致的是解组、断裂和紊乱，而不是有生命力的现代次序的树立。在日本、英国等国度，其现代化是在传统意味的庇护和传统精英的赞同下获得胜利的。在许多状况下，现代化的最初动力是来自反传统的精英，但不久以后，他们就试图将传统社会中的某些方面或意味恢复起来膨润土防水毯。无论从准绳上来看传统社会与现代社会的区别有多大，现代化的胜利，即胜利地树立有生命力的现代社会，都在很大水平上受益于传统背景中的某些要素，而现代性正是从这个背景中开展出来的，对现代化冲击停止反响的也是这个背景除渣机。现代社会功用的不时实行在很大水平上依赖于传统力气在现代化过程中的可应用性，以及被整合到现代背景中去的可能性。Eisen, thought, often have such situation: traditional background of some of the local - such as families, communities, and that includes political system - are the disintegration of the unmarshalling, fracture and disorder, rather than have the vitality of modern order set. In country such as Japan, the UK, the modernization is the traditional means of shelter and traditional elite to win approval. In many cases, the modernized initial impetus is from the traditional elite, but soon after, they will try to restore traditional society in some ways or means. No matter from the criterion on to see how big is the difference between traditional society and modern society, modernization of victory, the victory to create a life of modern society, both in large level benefit from certain elements in traditional background, and it is carried out