臺灣東亞文明研究學刊 - 東亞經典與文化研究計畫 - 國立臺灣大學

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220 Taiwan Journal of East Asian Studies, Vol. 4, No. 2 (Iss. 8), Dec., 2007 European history gains a new outlook, including ruptures, a high amount of contingency, ambivalence, unrealized possibilities etc. In respect to the third attribute of ethnocentrism, namely a monocentric perspective, Europe definitely is polycentristic. Its historical culture is characterized by a multi-perspectivity, a pluralism of historical perspectives in the formation of European identity. It is an open question whether this pluralism and multiperspectivism can be realized as a new way of a European universalistic approach to its identity in relationship to all the other cultures in the world. I think, that the European tradition of universalism includes the possibility for such a pluralism and a divergence and variety of perspectives. Why do we need such a universalistic integration? Simply in order to avoid cultural relativism in the processes of identity formation. Relativism is unable to meet the clash of civilizations, which will be the logical consequence of ethnocentric identity building in the interrelationship between different countries and cultures. A New Universalism in European Historical Culture? Indeed, I think that a universalistic frame for multi-perspectivity and pluralism is necessary for Europe in order to interrelate itself to the non-European cultures in this future directed way to overcome or, at least, to civilize ethnocentrism. I have already said that most advanced concepts of cultural identity as they have originated in the so-called axial time of world civilizations have supported and even sharpened the antagonistic structure of intercultural relationship by using cultural universals like humankind, reason, liberty, progress, etc. as means of conceptualizing identity. Why shouldn't we give up this inbuilt tensional universalism in favour of a general relativism in the claim for validity of differing identity concepts? The answer to this question is a simple one: Relativism does not xii
Jörn RÜSEN Future-directed Elements of an European Historical Culture 221 solve the problem of the clash of civilizations since it negates any cross-cultural idea of reconciling its oppositions and antagonisms. A clash can only be criticized and even avoided on the level of intellectual discussion and reflection if elements of a comprehensive rule are introduced into this relativism. Introducing argumentative elements as conditions for respect and recognition means to re-introduce universalistic principles. So it is not a question, whether one should conceptualize universalistic elements of cultural identity or not. But we should look out for what kind of universalism can be taken into consideration. Here I think Europe can contribute to the solution of this problem. With the already described new elements of historical culture Europe is able to reconceptualize its own universalistic traditions in favour of a non-ethnocentric quality of identity: It may reformulate relevant universals like humankind, truth claims, modes of rational thinking, rule of law, democratic criteria for legitimizing political domination etc. In a simple logic argumentation one can describe this reconceptualization as a change from exclusion to inclusion. 11 What does this mean for European historical culture? This change consequently necessitates a universalistic perspective of European historical identity. This new universalism is no longer an essentialist metahistorical universalism in the sense of traditional or even up-to-date typologies of culture. On the contrary: This universalism is an "idea" (to quote Kant's famous essay), a concept of humankind in a temporal perspective, within which Europe's relationship to other cultures appears as a process from excluding to including otherness in its own identity. 11 That this is possible can be shown by a re-interpretation of classical texts representing European universalistic ideas. I have tried it with Immanuel Kant's essay "Idea of a Universal History in a Cosmopolitan Intent" from 1784 (Jörn Rüsen, "Following Kant: A European Idea of a Universal History with an Intercultural Intent," in Groniek Historisch Tijdschrift, 160 (2003), pp. 359-368; also in Ex/Change: Newsletter of the Centre for Cross-Cultural Studies, 10 (July, 2004), pp. 4-8; Chinese "Zunzhi Kangde: Gua wenhua shiye xia Duzhourende" in Historiography Quarterly, 49, (2004), pp. 117-122. xiii
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臺灣東亞文明研究學
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臺灣東亞文明研究學刊 - 東亞經典與文化研究計畫 - 國立臺灣大學

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