全球化的矛盾、民族主义与宗教原教旨主义

发布时间：2018-04-03 07:59

本文选题：全球化　切入点：民族主义　出处：《中国社会科学院研究生院》2000年博士论文

【摘要】： 冷战结束后，一方面世界经济的全球化、一体化步伐加快；另一方面民族主义也再度崛起。这应被视为是各种文明维护自身文化特性的一种反应。但很显然地，民族主义受到了全球一体化进程的强烈制约。然而，的确存在整合力量与分化力量的冲突，这是事实。未来的种种不确定性是对世界历史的重大考验。我们看到，文明、意识形态、经济、社会、政治诸方面，都受到整合与分化两种相反拉力的影响。分化的情形是不言而喻的。问题是，人们还无法确知整合的情形、性质到底是什么样子。经济本身越来越具有世界性，但也越来越脆弱。正是这种脆弱性使相互依赖日益加深。任何局部经济都受到整体的左右，任何局部出现的动荡或危机都不可避免地要影响到整体。每个局部都时刻接受来自全世界的信息。随着全球生产方式的逐步变革，全球意识也开始萌芽，例如全球安全意识、全球生态意识、文明在理性和技术进步的轨道上不断世界化、信息通讯的全球化等等。科学、技术、理性化、世俗化和市场化的力量促进了全球一体化。但是，这又导致了文明发展的矛盾：一方面文明普遍性的深入削弱了文化的民族性和多样化；另一方面一个更高级的多样化的文明意识在相互依赖中出现。可以说，文明的多样化是历史的产物。人类的“地球村”既是统一的，又是矛盾的，它在误解、敌对与和解中进行着新的生命的创造。这篇论文旨在从国际政治的角度揭示全球化的内在矛盾并通过全球化与民族主义和宗教原教旨主义的碰撞关系展示这种矛盾性。全球化、民族主义和宗教原教旨主义是当今世界三个极为引人注目的问题。它们之间的关系是极其复杂的。这种复杂性也反映了当今社会发展的复杂性。全球化并不是民族国家的终结，恰恰相反，现阶段的全球化在许多方面都是由民族国家推动的。全球化与民族国家之间确实存在矛盾，但全球化替代不了民族国家。没有民族国家，社会发展就失去了最有效的组织者，全球化也会失去方向感和基本秩序。当今社会、宗教原教旨主义主要表现在伊斯兰教当中。伊斯兰社会受全球化和现代化的冲击最明显，因而，宗教原教旨主义同全球化和现代化的价值冲突也最突出。在这篇论文中，我将论述的重点放在以下几个核心观点上：第一，经济全球化已不再是一个假设的问题，它已成为一个客观事实。它的影响不仅表现在经济方面，也表现在政治和文化方面。经济全球化促进了全球经济增长，但这只是一个方面。经济全球中包含着许多内在的矛盾，也存在着许多负面因素。第二，全球化对民族国家构成了制约，使得民族国家的权力受到一些制约，但是全球化代替不了民族国家，更不能让民族国家终结。恰恰相反，民族国家推动了全球化，没有民族国家，全球化就失去了方向感和基本秩序。第三，民族主义是维护现代民族国家存在的意识形态，是维护国家政治权力合法性的思想资源。民族主义既有顺应全球化和现代化的一面，又有抗拒全球化和现代化的一面，它以表现民族国家差异性的方式追求现代化和全球化的同一性。这正是民族主义的内在矛盾。第四，当代民族主义和宗教原教旨主义的兴起在某种程度上是因为西方世界以全球化、现代化为手段过分扩张自己利益的结果，是西方利用全球化、现代化向其他国家和文化强加自己价值观的产物。因此，民族主义和宗教原教旨主义表面上看是反对全球化和现代化，实际上是反对西方的强权和文化侵略。第五，当代的宗教原教旨主义表现在伊期兰教中。它既是一场政治运动，又是一场文化运动。面对全球化和现代化的冲击，它陷入了自身的“二律背反”当中：一方面，它主张构建一种伊斯兰意识形态和价值观，，建立伊斯兰宗教-文化-政治体系，确立对自身文化的心理认同，强化民族传统，在宗教和文化上返祖归根，因而它抗拒全球化和现代化；另一方面，它又在物质层面上认识到西方世界社会的高度发达，认识到一些传统的伊斯兰原则已无法同现代物质文明相协调，这就要求对自身政治文化进行深刻反省。第六，宗教原教旨主义之抗拒全球化和现代化，其真相并非是由是由于一些伊斯兰国家照抄照搬‘“西方模式”的大败所导致的。。是必然的，因为只有这样，才能具备应对现存世界危机及在全球。验和能力。
[Abstract]:After the end of the cold war, on the one hand, the globalization of the world economy, accelerate the pace of integration; on the other hand, nationalism also rise again
It should be seen as a reaction to the cultural identity of various civilizations. But it is clear that nationalism has been all received.
There is a strong constraint on the integration of the ball. However, there is a conflict between the power of integration and the power of differentiation. This is the fact.
Uncertainty is a great test of the history of the world. We see civilization, ideology, economy, society, and politics.
On the other hand, they are all influenced by the two opposite tensions of integration and differentiation.
It is impossible to know exactly what the integration is like. The economy itself is more and more cosmopolitan, but it is becoming more and more fragile.
It is this vulnerability that makes interdependence deepening. Any local economy is affected by the whole, any local movement.
Both swings or crises inevitably affect the whole. Every part of the world receives information from the whole world. With the global birth of the world.
The gradual change in the way of production, global awareness is also beginning to germinate, such as global awareness of security, global ecological awareness, civilization in reason
And the track of technology progress, the globalization of information and communication, and so on.
The forces of science, technology, rationalization, secularization and marketization have promoted global integration. However, this has led to the text.
The contradiction of the development of the Ming Dynasty: on the one hand, the universality of civilization undermines the nationality and diversity of culture; on the other hand, it is higher.
The diversity of civilization consciousness appears in the interdependence. It can be said that the diversity of civilization is the product of history.
The "ball village" is both unified and contradictory. It is a new creation of life in misunderstandings, hostility and reconciliation.
This paper aims to reveal the inherent contradictions of globalization and through globalization and nationalism and religion from an international political perspective.
The collision of fundamentalism shows this paradox. Globalization, nationalism and religious fundamentalism are three of the world today.
A very compelling problem. The relationship between them is extremely complex. This complexity also reflects the development of today's society.
The complexity. Globalization is not the end of the national state. On the contrary, the present stage of globalization is in many ways the people.
There is a real contradiction between globalization and national countries, but globalization can not replace the nation state.
The social development has lost the most effective organizer, and the globalization will lose the sense of direction and the basic order.
Religious fundamentalism is mainly reflected in Islam. The Islamic society is most affected by the impact of globalization and modernization.
However, the conflict between religious fundamentalism and the value of globalization and modernization is also the most prominent.
In this paper, I focus on the following key points:
First, economic globalization is no longer a hypothetical problem, and it has become an objective fact. Its impact is not only shown in it.
On the economic side, it is also political and cultural. Economic globalization has promoted global economic growth, but it is only one aspect.
There are many internal contradictions and many negative factors in the global economy.
Second, globalization has constraining the nation and state, making the power of the nation state restricted, but the globalization is replaced.
It is not the nation state, but the nation state can not end. On the contrary, the nation state has promoted the globalization, and there is no national country.
Globalization has lost a sense of direction and basic order.
Third, nationalism is the ideology of maintaining the existence of the modern national state and the ideological capital to safeguard the legitimacy of the state's political power.
Source. Nationalism not only complies with globalization and modernization, but also resists globalization and modernization.
It is the inherent contradiction of nationalism to pursue the identity of modernization and globalization in the way of national and national differences.
Fourth, the rise of Contemporary Nationalism and religious fundamentalism is partly because the western world is globalized and modern.
As a result of overexpanding its own interests, the West uses globalization and modernized its own countries and cultures.
Therefore, nationalism and religious fundamentalism are, on the surface, opposed to globalization and modernization, in fact
It is the power and cultural aggression against the West.
Fifth, the contemporary religious fundamentalism is shown in the Iran. It is both a political movement and a cultural movement.
Facing the impact of globalization and modernization, it has fallen into its own "two law back". On the one hand, it advocates a kind of construction.
The Islamic ideology and values, the establishment of the Islamic religious culture political system, and the establishment of the psychological identity of their own culture,
To strengthen the traditional ethnic, religious and cultural roots in the back, so it resists globalization and modernization; on the other hand, it is
On the material level, it recognizes that the western world is highly developed and that some of the traditional Islamic principles can not be used in the same generation.
The coordination of quality civilization requires a profound reflection on its own political culture.
Sixth, the truth of religious fundamentalism is not the truth of globalization and modernization.
Because of some Islamic countries to imitate the "Western model" caused by the defeat.
It is inevitable, because only in this way can we meet the existing world crisis and in the world.
Test and ability.

【学位授予单位】：中国社会科学院研究生院
【学位级别】：博士
【学位授予年份】：2000
【分类号】：D562

【引证文献】