On the Communication of Sacred Texts: Intercultural Comparison or Intercultural Encounter
On the Communication of Sacred Texts: Intercultural Comparison or Intercultural Encounter
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论神圣文本的传播：跨文化比较还是跨文化遭遇
DOI：
10.1163/9789401200370_020
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发表时间：
2011
期刊：
影响因子：
--
通讯作者：
Andreas Nehring
中科院分区：
文献类型：
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作者：
Andreas Nehring
跨文化阐释学关注的是对文化他者的理解，其研究领域是不同文化成员之间的互动。我们如何分析这种互动？当我们反思这些以文本为媒介的互动时，有什么理论意义？什么是与文化相关的文本？一般来说，本族语言与外来语言的关系是本族文化与另一种文化交流的模式。从认识论的角度看，跨文化阐释学面临的问题是，不能把他国文化仅仅看作是本民族文化的一种变异。同样地，每一个参与宗教间相遇的人都必须意识到这样一个历史事实，即这种相遇在很长一段时间里被各种对宗教上的他者的贬低所支配。因此，他/她必须从神学和诠释学的角度思考参与宗教间对话的意义。宗教和文化都是通过自身的表现来产生意义的。文化不是给定的实体，而是从它们自身中分化出来的，它们是自洽的，至少在它们不同的意义上是这样。因此，它们不能像给定对象那样进行比较。所缺少的是一种允许比较的超越性观点。跨文化诠释学在这条反思路线上至少面临着这样一个理论和认识论问题，即遭遇的情境化不能被一个明确的第三共通性所拉平
Intercultural hermeneutics is concerned with the understanding of the cultural other; its subject area is the interaction of memȬ bers of different cultures. How do we analyze this interaction? What are the theoretical implications when we reflect on these interactions as mediated in texts? What are texts in relation to culture?In general, the relationship of one’s own language to a forȬ eign one serves as a pattern for the exchange between one’s own and another culture. Epistemologically, intercultural herȬ meneutics faces the problem that the other culture cannot just be conceived as an aberration of one’s own culture. In a similar way everyone who is engaged in interreligious encounter has to be aware of the historical fact that this encounter has for a long time been dominated by various devaluations of the religiously other. Therefore he/she has to reflect theologically as well as hermeneutically on what it means to engage in interreligious dialogue. Both religion and culture generate their meaningfulȬ ness by their own performance. Cultures are not given entities but are differentiated out of themselves and they are selfȬreferȬ ential at least in the sense that they are different. Therefore, they cannot be compared like given objects. What is missing is a transcendent point of view that would allow for comparison. Intercultural hermeneutics in this line of reflection at least is facing the theoretical and epistemological problem that the situȬ ation of encounter cannot be levelled by an explicit tertium comȬ