Концепция "осевого времени" К. Ясперса и ее влияние на Бостонскую школу современного конфуцианства

Бостонская школа современного конфуцианства использует понятия китайских традиционных учений, таких, как конфуцианство, для преодоления кризиса культуры XX-XXI века, который затронул и Поднебесную. В качестве основы своих построений представители школы - Ду Вэймин и Р. К. Невилл - видят не только в переносе содержания этих понятий, но и в анализе уже устоявшейся традиции перевода и интерпретации этих понятий. В не меньшей степени их интересует и концепция «осевого времени» психиатра и философа К. Ясперса (1883-1969), в особенности, в той части, которая напрямую затрагивает наиболее фундаментальные основания культуры Поднебесной. Ду Вэймин и Р. К. Невилл в своей «реинтерпретации» конфуцианских понятий берут за основу понимание К. Ясперсом трансцендентности и искали общую опору в культурах Запада и Востока, целью которой является построение равноправного диалога культур.

The Boston School of Modern Confucianism uses the concepts of Chinese traditional teachings, such as Confucianism, to overcome the cultural crisis of the XX-XXI century, which also affected the Chinese culture and society. Tu Weiming and R. C. Neville see Confucianism as the basis for their constructions not only in terms to transfer the main semantic essence of its concepts, but also to analysis the already established tradition of these concepts interpretation. That is why they are both interested in the concept of “Axial Age”, created by the German psychiatrist and philosopher K. Jaspers (1883-1969), especially in the part directly affects the most fundamental basis of the Chinese culture. Thus, they try to reinterpret some of the essential ideas of Chinese culture and philosophy by using Western tradition. Tu Weiming and R. K. Neville, in their Confucian concept’s “reinterpretation”, take K. Jaspers’ understanding of transcendence as a basis and seek a common support in the cultures of the West and the East, the purpose of which is to build an equal cultural dialogue between civilizations. Following this intercivilized syncretism, Boston scientists significantly refine K. Jasper’s theses, and try to adjust this theory to the contemporary discourse. However, by doing so, they face serious problems regarding the Confucianism tradition interpretation, since any attempt to build a unified system of “West-East” civilizational features inevitably losses in content. Moreover, their quest to find the common ground shows that Boston Confucians often focus too much on the transfer of Confucian value orientations to Western soil, using their own interpretations of both Western and Eastern philosophical traditions.