考研看图作文文档格式.docx
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考研看图作文文档格式.docx
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2010年考研英语作文预测范文之看图作文(4)
饮可乐还是饮茶?
《红色娘子军》舞动巴黎
儒学在美国
文明冲突(civilizationconflict/Huntingtondefineseightmajorcivilizations:
(1)Western-whichincludesWesternEuropeandNorthAmerica;
(2)Slavic-Orthodox;
(3)Islamic-whichincludesthreesubdivisions:
Arab,TurkicandMalay;
(4)LatinAmerican;
(5)Hindu;
(6)Confucian;
(7)Japanese;
and(8)African.
Huntingtonsaysthat"
Thefaultlinesbetweencivilizationswillbethebattlelinesofthefuture."
Hecontinues,"
Overthecenturies...differencesamongcivilizationshavegeneratedthemostprolongedandthemostviolentconflict"
[2]-moresoeventhanideologicalconflict.Thereason?
-becausedifferencesbetweencivilizations"
...arefarmorefundamentalthandifferencesamongpoliticalideologiesandpoliticalregimes..."
[3]AndtheevidenceforHuntington'
sassertioniseasilydiscernibleinwhat'
sgoingonintheformerYugoslavia.Indeed,it'
sonlyin"
civilization"
(orreligious)termsthatanysensecanbemadeofthealliancestructuresthathavegrownupasaresultoftheconflict:
Germany,FranceandAustria(and,asaresult,theE.C.)favorSloveniaandCroatia(whichareCatholicandWesternChristian);
Russiaandthe"
EasternSlavs"
favorSerbia(whichis-liketherestoftheSlavicstates-Orthodox);
andTurkeyandIranfavortheMuslimsofBosnia(whichareIslamic).Indeed,theBalkanshavebeenatinderboxofconflictforhundredsofyearspreciselybecausetheylieattheconvergenceofthreemajorcivilizations(orreligions)andthecultureswhichthesereligionsundergird:
WesternChristianity(Slovenia,Croatia,etc.);
OrthodoxChristianity(Serbia,Bulgaria,Russia,etc.);
andIslam(Turkey,Albania,etc.).
Ithink,we'
reinaNewAxialAge.TheideaofAxialAgewasproposedbyGermanphilosopherKarlJaspers(1883-1969),definedasaround500B.C.whengreatthinkersappearedalmostsimultaneousinAncientGreece,Israel,IndiaandChina,contributingtheiroriginalideastotheproblemsconcerningtheexistenceofhumanbeing.DistinctiveculturaltraditionswerethenformedrespectivelybySocratesandPlatoinAncientGreece,Lai-ziandConfuciusinChina,SakyamuniinIndia,andJewishprophetsinIsrael,which,aftermorethantwothousandyearsofprogress,havebecometheprinciplepartofhumanintellectualwealth.Theselocalculturaltraditionswereindependentinbirth,withoutmutualinfluence."
UntiltodaymankindhaslivedbywhathappenedduringtheAxialPeriod,bywhatwasthoughtandcreatedduringthatperiod.Ineachnewupwardflightitreturnsinrecollectiontothisperiodandisfiredanewbyit.EvensincethenithasbeenthecasethatrecollectionsandreawakeningsofthepotentialitiesoftheAxialPeriod-renaissances-affordaspiritualimpetus."
Forexample,theEuropeansinRenaissancehadrecollectedtheoriginoftheirculture,AncientGreece,whichhadfiredanewtheEuropeancivilizationandleftitsmarkonglobalculture.Similarly,theSongandMingNeo-ConfucianisminChinawasstimulatedbytheimpactsofIndianBuddhism;
theConfucianthinkers,by"
recollecting"
ConfuciusandMenciusinpre-QingPeriod,hadpromotedtheingeniousChinesephilosophytoanewheight.Inacertainsense,thecontemporaryprogressofglobalculturesmightbeanewleaponthebasisofAxialAge.Hasthecontemporaryhumanculturecreated,orwillcreate,aNewAxialAgethen?
--Judgedfromcertainevidences,itmightbe.
IfChineseculturehopestocontributetothe"
coexistenceofcivilizations"
incontemporaryhumansociety,itmustneedstoknowitself,whichmeansaculturalself-consciousness.Theso-called"
culturalself-consciousness"
istheseriousself-reflectionbycertainpeopleincertainculturaltraditionontheirownculture'
sorigin,itshistoryofformation,itscharacters(includingbothadvantagesanddisadvantages)anditstendencyofprogress.TherenewalofChinesenationisontheeve.Toachievethisgoal,wemusthaveaself-knowledgeaboutChineseculture,posititonaproperplace,andsearchwithenthusiasmthegenuinespiritofthisculturewithalonghistory,inordertopresentitsessencetomodernhumansociety.Besides,wemustreflectthedisadvantagesofourcultureaswell,tobettertheabsorptionsofothercultures'
essences,andtore-interpretitinamodernwayadaptingtothegeneraltendencyofprogressofmodernsociety.Onlyafterthisretrospectivereflectioncouldourcountrymarchasvanguardintheprogressofglobalculture,andcreateabravenewworldtogetherwithothercultures.
ConfucianismandTaoismwereprincipleschoolsofthinkingintraditionalChineseculture,usuallyregardedasmutualcomplementary-ofcourse,afterIndianBuddhismwasintroducedintoChina,italsoplayedanimportantroleinChinesesocietyandculture.NowI'
dliketodiscusswhethertheConfucianandTaoistthinkingcouldprovidemeaningfulsourcesforthedoctrineof"
.
(1)TheConfuciandoctrineofRen(仁:
benevolence,virtue)isaresourceofthinkingwithpositivemeaningforthe"
"
TheWayoriginatesinEmotion"
(道始于情),asprescribedin"
DestinyistheresourceofHumannature"
(性自命出),manuscriptinGuodianBambooSlips(《郭店竹简》)."
TheWay"
heremeans"
theWayofHuman"
(人道),i.e.theprinciplesindealingwithhuman(orinantherword,social)relationships,whichisdifferentfrom"
theWayofHeaven"
(天道),i.e.thelawsofnatureorofuniverse.Humanrelationshipsareestablishedonthebasisofemotion,whichisthestartingpointofConfuciandoctrineofRen.OnceadisciplenamedFanChiaskedConfucius:
"
WhatisRen?
"
Theanswerwas:
Tolovepeople."
Whereistheoriginofthisthought,"
tolovepeople"
?
InTheDoctrineoftheMeanasayingofConfuciuswasquotedas:
Renisthecharacteristicelementofhumanity,andthegreatexerciseofitisinlovingrelatives."
[17]ThespiritofBenevolenceandLove(仁爱)isrootedinhumannature,andtoloveone'
srelativeisthemostbasicexerciseofit.ButthespiritofRengoesfarbeyondthislevel.ToquoteGuodianBambooSlips:
Toloveandlovedeep,thatislove;
buttoenlargetheloveofone'
sfathertotheloveofhumanbeing,thatisRen."
[18]"
TheenlargementoffilialpietyistoloveallthepeoplebelowHeaven."
[19]FromthesesayingsweobservethattheConfucianDoctrineofRendemandstoenlarge"
theloveofrelatives"
to"
thebenevolenceonpeople"
i.e.to"
enlargeone'
sself-concerntotheconcernonothers"
(推己及人),to"
treatwiththereverenceduetoagetheeldersinyourownfamily,sothattheeldersinthefamiliesofothersshallbesimilarlytreated;
treatwiththekindnessduetoyouththeyounginyourownfamily,sothattheyounginthefamiliesofothersshallbesimilarlytreated"
[20]-thatisRen.Itisnoteasytopracticethedoctrineof"
enlargingone'
whichrequiresa"
practiceofRen"
rootingin"
theWayofLoyaltyandForgiveness"
(忠恕之道),i.e."
neverdotoothersasyoudonotwishdoneonyourself"
[21],"
wishingtobeestablishedhimself,heseeksalsotoestablishothers;
wishingtobeenlargedhimself,heseeksalsotoenlargeothers"
.[22]("
Loyaltyiscompletedevotionofoneself;
Forgivenessisthedeductionofone'
sself-concern."
朱熹:
《四书集注》).
IfRenistobeenlargedtothewholesociety,itwouldbeaswhatConfuciusoncesaid:
Tosubdueone'
sselfandreturntopropriety,isperfectvirtue.Ifajunzi(君子:
gentleman,nobleman)canforonedaysubduehimselfandreturntopropriety,allunderheavenwillreturntoRen(afterhisexample).IsthepracticeofRenfromamanhimself,orisitfromothers?
[23]"
sself"
and"
toreturntopropriety"
areusuallyinterpretedasparallelingteachings,butIdon'
tthinkthisisthebestexplanationofthisdoctrine."
sselfandreturntopropriety,isperfectvirtue"
actuallymeansonlythe"
returningtopropriety"
basedon"
subduingofone'
couldberegardedasRen.Mr.FeiXiaotonghadhisowninterpretationaboutthisdoctrine:
Onlyafteronehassubduedone'
sselfcouldonereturntopropriety.Thereturntoproprietyisprerequisiteforonetoenterthesocietyandbecomeasocialman.PerhapsitisjustonthispointWesternandEasterncivilizationshaveparted,thatis,whethertoexpandortosubdueone'
sself."
[24]IthinkMr.Feihasmadeaproperremark.ZhuXialsohadanexegesisonthisdoctrine."
Tosubduemeanstoconquer,"
hesaid,"
andthe‘self'
meansone'
spersonaldesires.Toreturnmeanstorestore,andthe‘propriety'
meansthelawsandpatternsofthePrincipleofHeaven."
Accordingtothisexegesis,oneshouldsubdueone'
spersonaldesirestoabidebyproprietiesandsocialcriterions.Renisone'
snaturalvirtues("
Loveisborninnature."
[25]);
andproprietyisexteriorconventionstoruleone'
sbehavior,thefunctionofwhichistoadjustsocialrelationshipssothatpeoplecouldliveinharmony,as:
Themostvaluablefunctionofproprietyisharmony."
[26]Onlyifoneabides
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