China News Agency, Beijing, December 5th: How to carry out cross-cultural dialogue?

　　Author Karl-Heinz Pohl, German Sinologist, Honorary Professor of Sinology at the University of Trier

　　Focusing on "cross-cultural dialogue", I put forward ten methodological considerations in this article, involving how to carry out cross-cultural dialogue, as well as the influencing parameters, limitations and favorable conditions of cross-cultural dialogue.

　　First, the relationship between the two parties in the dialogue.

In the traditional understanding, dialogue is premised on the equality of both parties, which is the famous concept of "domination-free discourse" (domination-free discourse) by the German philosopher Habermas.

However, due to different political, economic, cultural and military forces, or due to different development standards, the actual relationship between the two sides is often not equal, which is also the reason for the "hegemonic discourse".

　　Second language.

The category of languages ​​used in cultural dialogue—mainly English these days—also leads to asymmetry.

In the 20th century, two American linguists put forward the famous Sapir-Whorf hypothesis (Sapir-Whorf hypothesis), which is about the relativity of language.

The hypothesis states that the structure of a language affects its speakers' perception of the world.

This is also recognized by Nietzsche and Wittgenstein.

Austrian university student Bernhard teaches English to Chinese children.

Photo by Zhao Xuefeng

　　Third, historical experience is an important background for intercultural dialogue.

European political discourse was shaped by devastating religious wars, fierce national rivalries, the conquest of the New World, horrific genocide, and modern Enlightenment philosophy.

East Asia, however, has not experienced a corresponding history.

This is a decisive factor in how different cultures evaluate some controversial issues, what the German Egyptologist Jan Assmann called "collective memory" or "cultural memory".

　　Fourth, symbolic orientation.

I think this is the basis of cultural identity (besides language), including the cultural framework formed by different tropes, myths, concepts and allusions, and the connections between culture, art, religion and philosophy.

For example, Chinese often refer to Confucius, while Westerners may refer to Plato, Chinese may quote Du Fu's poems, while Westerners prefer Shakespeare's plays.

In September 2022, people commemorated the 2573rd anniversary of the birth of Confucius at the Confucian Temple in Taiyuan, Shanxi.

Photo by Wei Liang

　　Fifth, ethnocentrism.

This is a major barrier to cross-cultural understanding, but one that is common to all cultures.

For each cultural subject, thinking that what he knows and thinks is the most important often hinders intercultural dialogue.

But from the perspective of cultural hermeneutics, it is precisely a firm center, a framework that can position itself, in order to approach and understand another culture.

This is a conscious awareness of one's own cultural background, which I call "'reflected' ethnocentrism". Relatively speaking, this awareness has a positive effect on cross-cultural dialogue.

　　Sixth, use your own ideal model to judge the reality of the other party.

This tendency is a common pitfall.

Because people usually do not consider the process of historical development, and do not accept the other party's ideal model to examine and judge their own reality.

This brings shackles to cross-cultural understanding.

　　Seventh, the similarity trap.

This is a phenomenon in language learning based on the assumption that because of the superficial similarity between two things, people tend to think that they are not substantially different, which is often not the case.

For example, Chinese and Japanese both use Chinese characters, but Japanese often use them in different ways, and the same characters have different meanings.

Another example is the social meaning of etiquette behavior, there are ritual behaviors in both China and the West, but the same behavior may have negative connotations in the West and positive connotations in China.

　　Eighth, the belief in universalism in ideology.

This is also a major obstacle to intercultural dialogue.

Universalists believe that universal cultural laws need to be enforced, and that culture becomes a negative thing when it means difference.

Therefore, universalists will try to eliminate all cultural differences as quickly as possible.

　　Ninth, historical relativism.

This question is critical and necessary for assessing different stages of development in Western countries and in other parts of the world.

For example, regarding the fulfillment of the basic rights of the United States, the 1776 Declaration of Independence declared that all men are created equal, but in the 20th and 21st centuries, racial discrimination still prevails in the United States.

The result of this assessment is not cultural relativism, but historical relativism.

Floyd portrait wall in the streets of New York, USA.

Floyd, an African-American man, was kneeled and killed by a white American policeman, exposing the deep-rooted racial discrimination in the United States and triggering large-scale demonstrations and protests in many countries.

Photo by Liao Pan

　　Tenth, cross-cultural dialogue should not be understood as a dialogue between teachers and students, that is, students accept the teacher's point of view unilaterally, but should be based on mutual promotion and understanding.

　　Based on the above considerations, I believe that cross-cultural dialogue should have four key points: first, there must be historical reflection and self-awareness on one’s own standards; second, understanding each other’s culture at all levels, especially the logic of the value system; third, seeking common The fourth is to be open to changing perspectives and willing to acquire new knowledge from the other party.

(Finish)

Expert profile:

　　Karl-Heinz Pohl, a German sinologist, esthetician, professor at the University of Trier, Germany, was born in Saarlouis, Germany in 1945.

He used to be a professor of Chinese literature and philosophy at the University of Tübingen, Germany, former dean of the Faculty of Literature and Media at the University of Trier, and head of the Department of Sinology.

His research fields are the history of Chinese philosophy, ethics and modern Chinese aesthetics, and intercultural communication and dialogue between China and the West.

Author of academic monographs such as "Chinese Aesthetics and Literary Theory", "Chinese Thought in the Context of Globalization", "Intercultural Dialogue with China", "Discovering China: Tradition and Modernity", and translated "Peach Blossom Spring - Tao Yuanming's Poetry Collection" "" Li Zehou <The Journey of Beauty>".