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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222 Taiwan Journal of East Asian Studies, Vol. 4, No. 2 (Iss. 8), Dec., 2007 The basis for this universalism is the concept of humankind as an empirical dimension of historical experience on the one hand and a normative value on the other. The efforts to give this comprehensive idea of humankind an inclusive feature will lead to new approaches to respecting and recognizing other cultures. Europe has brought about elements of such a historical culture of recognition: In the field of Fine Arts the idea of its aesthetic nature has led to a universal attitude of recognizing varieties, differences and changes. Nobody in Europe could violate his or her European identity by admiring Chinese art, literature or philosophy. And the same is true in the other direction. But this aesthetization in the interrelationship of cultures is limited. It diverts cultural difference away from the hard facts of political struggle for power and similar non-aesthetic features of human life. Therefore we need further steps into a culture of recognizing cultural difference. An important step in this direction reaches beyond an aestheticized reality. It has been taken in Europe by anchoring the idea of equality in the depth of its political culture. Equality is an abstraction from differences, but it is a logical presupposition for recognition of otherness. The next step would be to approach this difference in a further developed humanistic concept of humankind. There difference itself is considered a mode of realizing the same universal (humankind) under different conditions in different ways which can be called individual. The look at cultural difference as result of individualization of humankind in time and space brings this difference into an interrelationship, which is guided by recognition. In order to become able for such a recognition one condition must be fulfilled: We must be able to understand the others in their difference. Here I see another European achievement: It is the hermeneutical approaches of the humanities to culture. Indeed, in the realm of the humanities we are confronted with the intellectual task of keeping up universalistic criteria like truth claims in our cognitive work. Under such criteria we are tackling the manifold varieties of human culture not in an attitude of neutrality. Such neutrality is impossible by epistemological reasons, xiv
Jörn RÜSEN Future-directed Elements of an European Historical Culture 223 but we should proceed in a perspective originating in the peculiarity of our own cultural identity. Universal criteria of sense generation can open our perspective to different other perspectives constituted in different identities. This openness if effective in an intercultural discourse. This discourse is guided by the very universalistic elements we share across our differences and we feel committed to in the individual features of humankind in our cultural peculiarity. If we synthesize universalistic approaches and individualize tendencies in identity building the intercultural discourse about cultural difference will be guided by the rule of mutual recognition. It is on us to decide how powerful this rule can become. § § A first version of this paper was presented at the conference on "Chineseness' and 'Europeaness' in East Asian Perspective" in September 2005. I am very grateful to Professor Chun-Chieh Huang for his invitation, for his inspiring questions and his commitment to an intercultural discourse in the humanities. xv
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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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