The award is mainly awarded to internationally renowned scholars who use interdisciplinary methods for creative research. In the previous two sessions, this award was awarded to the famous art history and archaeologist, the curator of Getty gent, the director of Scuola Normale, and Mario Draghi, the president of the European Central Bank and a famous economist. 20 13 is the first time that this prize was awarded to two non-Italian scholars, and it was shared by German philosophers Habermas and Wang Hui.
Wang Hui also served as the editor-in-chief of Reading magazine from 65438 to 0996 to 2007. During his tenure, Reading remained one of the most influential magazines in China.
Jurgen habermas, born in June 1929, is one of the most important German philosophers. He has been a professor at Heidelberg University, a professor at Frankfurt University, director of the Institute of Social Studies at Frankfurt University, and director of the Institute of Living World of Max Planck Association in Germany. 1994 retired. He is the backbone of the second generation Frankfurt School of Western Marxism. Wilby called him "the contemporary Hegelian school" and "the greatest philosopher in the post-industrial revolution period", which occupies an important position in western academic circles.
2065438+031October 20th, 10, the award ceremony will be held at the opening ceremony of Ca' Foscari university in Venice.
Note: luca pacioli was an important figure in the Italian Renaissance, a mathematician, a Franciscan monk and a good friend of Leonardo da Vinci. His teaching activities and textbooks all over Italy greatly influenced the later mathematics teaching and research. His record and research on double-entry bookkeeping in his works is considered as the beginning of accounting, so he is called "the father of accounting".
20 13 in August, Professor Tiziana Lippiello, director of the Institute of Asian, Mediterranean and African Studies at the University of Venice, also wrote an article introducing Professor Wang Hui's academic contribution. Its translation was published in China Reading Newspaper, and the full text is as follows:
Wang Hui is a professor in Tsinghua University, a famous university. He is regarded as the representative of the "new left". He challenged modernity from a brand-new perspective, and observed the whole world from an Asian perspective, or more accurately, from a China perspective.
After a long journey of studying the history of literature and thought, he questioned the traditional analysis, deconstructed the old concept of Asia, and provided a narrative that could transcend the typical perspective of Europe and Eurocentrism. What are Asians talking about when they talk about Asia? Although Wang Hui's works mainly discuss China, his thinking expands a wider range of issues, trying to transcend the traditional modernity model through a profound analysis of the history of thought. Wang Hui opposed the western model with another model because he wanted to reconstruct history and provide modern people with the key to master their own cultural traditions through reflection on history. In other words, he placed history in a new Asian image and explored its role in the contemporary world. The historical view advocated by Wang Hui embodies the cultural dialogue in the contemporary world, which he proved with objective knowledge and critical tools. He started with the analysis of some famous scholars in China, such as Yan Fu (1854- 192 1), Liang Qichao (1873- 1929) and Zhang Taiyan (1868-).
As far as Wang Hui is concerned, we can't easily apply the model of European thought to the history of China, even though the model of China may not guarantee a correct and objective understanding of China's history. An example can be given here: Wang Hui thinks that the dualism between empire and state belongs to western thought, equating China system with empire and western system with nation-state. So he thinks that instead of adopting these categories, it is better to adopt the vocabulary used by Confucianism in the Song Dynasty (960- 1279). According to his research, the category of modern "empire" does not originate from the same concept in China tradition. China (1644- 19 1) in the late Qing Dynasty came from Japan and Japan. China's tradition has been inseparable from the concept of "the world" since ancient times, that is, "what exists in the world" or "the world is for the public". Compared with "empire", the concept of "world" has different meanings: it reflects China's self-awareness of his role, which lacks the collision relationship with others. The concept of "world" cannot be interpreted as a political entity. On the contrary, it embodies a series of values and ideas related to heaven and earth, or in general, the concept of "the world" is closely related to China's cosmology.
Wang Hui acknowledged the value of Confucianism, especially in the Song Dynasty: this ideological tradition was not only a school, but also provided the conditions of political legitimacy for the dynasty in the long history. At a critical moment in China's history, such as the unification of the Han Dynasty (220-22 BC1) or the rule of foreign countries, such as the Yuan Dynasty and the Qing Dynasty, Confucian classics, especially Confucian classics, played a particularly important role in ensuring the legitimacy of the dynasty. These dynasties had to rely on the traditional knowledge of China to establish their own legitimacy, and the Han nationality did not necessarily succumb to the culture and customs of these nationalities.
Under the influence of Kang Youwei, Wang Hui put forward "Confucian universalism": the rise of this thought coincides with China's consciousness of his world status and sovereignty. Wang Hui also put forward the theory of "anti-modern modernity" and expounded the thoughts of a series of modern scholars and political thinkers in China: they opposed the modernity with science as the leading force and the modernity with humanity as the main force (forming the pedigree of modern knowledge). In the great masterpiece The Rise of China Thought in Modern Times, Wang Hui discussed the fundamental problem of time view and analyzed the definition of "current situation", that is, the ancient people's view of momentum (Latin: 1. Period and time; 2. Motivation; Movement) consciousness and their ability to adapt to the changes of the times, such as "Confucius does what he does, and then stops." 1 1 The Cheng brothers in the century also said that the great methodology of the Book of Changes is the domination of time. Wang Hui only uses the concept of "status quo" to reproduce-or, more accurately, not to reproduce-his own views on modernity.