On October 19, 2023, we had the opportunity to interview Professor Yang Huilin, the former Vice President of Renmin University of China and Dahuazhe Chair Professor, following his participation in the second Tongzhou Global Development Forum held in Beijing from October 18 to 20. The forum, themed “Building a Community of Development and Creating a New Era for Humanity,” brought together over a thousand guests from nearly 40 countries to discuss global development and human civilization.
Yang Huilin participated in a sub-forum titled “The Journey of Diverse Civilizations and Global Civilization Development,” where he engaged in discussions with various foreign scholars. During an exclusive interview with China News Service, Yang emphasized the need for in-depth dialogue and mutual explanation between Eastern and Western thought. He believes that dialogue-driven research, which embraces mutual learning and transcends the “imagination of foreign lands,” holds the key to resolving the conflicts of “ancient and modern” versus “East and West.”
**Interviewer:** You’ve been actively engaging in discussions about civilization exchange at several forums, including the Nishan World Civilization Forum and the Wuyi Forum. What enables mutual learning among different civilizations?
**Yang Huilin:** To advocate for civilization mutual learning, we first need to clarify what “mutual learning” entails. The concept is generally translated into English as “mutual learning.” However, the Chinese character for “鉴” (jian) has a richer connection to the English term “reflection,” encompassing meaning beyond mere learning—such as reflection, expression, and contemplation. The term “mutual reflection” captures the essence of this idea, revealing foundational commonalities among different civilizations.
Achieving this mutual learning hinges on comparison. In the Chinese linguistic context, sources like “Shuo Wen Jie Zi” convey that “two people together create a comparison,” indicating that genuine understanding comes through dialogue. This “structure of dialogue” is intrinsic to traditional Chinese thought, as seen in works like the “I Ching,” which emphasizes the concept of duality and balance.
**Interviewer:** With your extensive research in comparative literature and philosophy, how can the East and West better discover and understand each other?
**Yang Huilin:** The core of discovering one another lies in mutual interpretation on the levels of thought and culture. For example, the famous French poet Victor Segalen, who is often recognized as a “Chinese poet of France,” showcases how deeply he engages with Chinese culture in his works. His writings reflect a profound exploration of Chinese history and aesthetics, highlighting the concept of “otherness,” a critical aspect of continental philosophy.
Although China and the West differ in political systems and economic models, these differences stem from divergent ways of interpreting the world. Historically, interactions between China and France, for instance, began not with trade but with cultural recognition and appreciation, which paved the way for substantial dialogue.
Currently, high-level cultural exchange mechanisms exist between China and many Western nations, aiming to bridge understanding through cultural activities and scholarly exchanges. This dialogue is paramount not only for China’s comprehensive development but also for fostering a balanced mechanism in the current global landscape.
**Interviewer:** In today’s world, how can we move beyond the “imagination of foreign lands” and resolve the conflicts of “ancient and modern” versus “East and West”?
**Yang Huilin:** As French historian Fernand Braudel suggested, “There is no French history; there is only European history;… there is no European history; there is only world history.” This idea resonates with how Liang Qichao categorized Chinese history. Today, our understanding of “world China” provides us with unique opportunities to negotiate and resolve “ancient and modern” conflicts.
Dialogue-driven research that seeks mutual understanding is a crucial pathway for transcending these conflicts. As Max Müller articulated in his seminal work on religious studies, “all profound knowledge is obtained through comparison,” underscoring the necessity of comparative dialogue in the exploration of civilizations.
Moreover, participating in dialogue fosters cultural confidence, revealing that without it, we may struggle to understand both ourselves and others. Dialogue serves as a vehicle for self-expression and differentiation, offering a chance to redefine and recontextualize our understanding of our own traditions while engaging with Western ideas.
In fact, modern Chinese scholarship has emerged from this dialogue between East and West. Scholars like Lü Sihuan and Qian Mu have highlighted the necessity of understanding foreign cultures to gain a deeper insight into Chinese history. This reflective process is fundamental in bridging conceptual gaps and facilitating mutual comprehension.
In conclusion, much like the English poet William Blake’s phrase “to see a world in a grain of sand,” resonant expressions in both cultures illustrate the profound interconnectedness of diverse perspectives, drawing upon shared literary heritages that enrich our understanding of each other.
