中庸辩证法:通往关系世界的桥梁

Yaqing Qin
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引用次数: 0

摘要

在我的关系理论中,存在着三种紧张关系,即本体与行为之间、结构与过程之间以及实质与程序之间的紧张关系。这些紧张关系的背后是一个关键问题:如何确定主体和客体并理解其中的支配-服从权力关系?作为一种认识论和方法论工具,中庸辩证法首先假定不存在二元对立。它相信内在的关系性和动态的可转换性,认为基于差异而非同一性的互动能产生健康的生命,并认为主体与客体、结构与过程、实质与程序--所有这些被构建为二元对立的范畴,作为整体的相关部分其实是可以相互转换的。全球社会的演变,从民族国家的国际社会,到人类的全球社会,再到地球上(或地球以外)所有人的地球社会,清楚地表明了跨越表面上的主客体鸿沟的关系可转化性。权力关系是存在的,但任何单方面行使权力的行为都是短暂的,因为 "对 "的权力不会持久,而 "对 "的权力却会持久。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Zhongyong Dialectic: A Bridge into the Relational World
Three tensions are said to exist in my relational theory, i.e. between ontology and behavior, between structure and process, and between substance and procedure. Underlying these tensions is a crucial question: How to identify the subject and object and understand the domination–subordination power relationship therein? These seeming inconsistencies appear if observed through a dualistic lens but may well disappear when viewed from the zhongyong dialectic, which, as an epistemological and methodological device, assumes no binary dichotomy in the first place. It believes in immanent relationality and dynamic transformability, holding that interaction based on difference rather than homogeneity generates healthy life and arguing that subject and object, structure and process, substance and procedure—all these categories constructed as dichotomous opposites are in fact mutually transformable as related parts of a whole. The evolution of global society, from international society of nation-states, to global society of humans, and to planetary society of all on earth (or beyond), clearly indicates the relational transformability across the ostensible subject–object divide. Power relations exist, but any unilateral exercise of power is ephemeral, for power over will not last, while power to will.
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