On May 26-27, 2003, the Institute of the Far East of the Russian Academy of Sciences hosted the 9th All-Russian Scientific Conference "Philosophy of the East Asian Region and Modern Civilization". It was attended by scientists from academic institutes (IDV RAS, IV RAS, IF RAS), as well as from the ISAA at Moscow State University, RUDN University, Moscow Conservatory, etc. The conference focused on topical issues of studying philosophy and traditional culture in the Far East - China and Japan. During the discussion, a wide range of issues were discussed: about the national specifics of Eastern philosophy and its correlation with the Western philosophical tradition; about the language of description of the categorical apparatus of Eastern philosophy and the principles of translating Chinese and Japanese philosophical concepts into Western languages. Special attention was paid to the problems of civilizational "self-knowledge" and intercivilizational interaction, which in recent years have become increasingly important in theory and practice.

In the opening speech of the Director of IDV, acad. RANK ML. It was noted that the purpose of these conferences should be to reflect on the fate of civilizations and humanity as a whole, on the formation of a new worldview corresponding to the conditions of the third millennium. A deep and adequate understanding of the ideological foundations of a particular cultural and civilizational community would allow, on the one hand, to resist the strengthening of trends towards globalization of the world on the basis of its "Westernization", unification of civilizations, and, on the other, it could contribute to the preservation of ethnic identity, interaction of cultures, and productivity of their dialogue. that in the current conditions of man-made civilization in scientific discussions, considerable attention is paid to the problem of environmental degradation. A utilitarian, consumerist attitude to nature and life values creates the need to develop a new constructive ethics of relations between man and society, man and the environment. Such a reorientation, according to M. L. Titarenko, requires a revision of the value orientations of human life, the inclusion of new elements in the system of "reproduction" of people (the nature of their upbringing and education, attitudes to the world around them, ways to maintain social unity, etc.).

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A. E. Lukyanov, Head of the Center for the Study of Spiritual Civilizations in East Asia at the Institute of Oriental Studies of the Russian Academy of Sciences, presented his speech "Questions of the Sky"and Civilizations". Titarenko entered the poetic sphere. The collapse of the natural-human harmony of the Tao, man's oblivion of his essence, and the process of disorienting people about cultural values were revealed by the speaker during the analysis of the work of Qu Yuan (c. 348-278 BC), the first poet of the Middle Kingdom. Considering the poem "Tian Wen" ("Questions of the Sky"), the speaker drew the attention of those present to the fact that it has three parts that consistently describe the structure of the ancestral cosmos, the world flood, and events after the flood. At the same time, he emphasized that this "trilogy" is based on the archetypal system of Tao and therefore does not lose its significance for the present. Moreover, the significance of such constructs is currently growing enormously: they allow us to reveal the genetics of civilizations and conduct a typology of genuine civilizations and pseudo-civilizations.

The importance of the Confucian heritage for overcoming the "moral deviations" of modern Chinese society is the topic of the report of L. S. Perelomov (IDV) "The Confucian component in the " Program for building civil Morality"". He introduced the participants to the text of this document, which attaches great importance to the problem of preserving the identity and value system of Chinese civilization, in particular, one of the main guidelines of Confucianism - trust (xin) in the era of global political and economic changes. Following the general line of the Program in the context of the concept of " comprehensive construction of the xiao kang society (society of the era of Small prosperity)", the speaker focused on the reinterpretation of the main Confucian concept of becoming a full-fledged person: "manage to overcome yourself in order to return to the Rules "(ke ji fu li), taking into account modern realities. He also emphasized the introduction of the concept of de into everyday life and political culture of the country: "to govern the country with the help of the moral power of de". He stressed that the Program demonstrates the strengthening of the role of Confucianism not only in the political, but also in the ideological life of modern China.

In the report "Modern Chinese discussions on the problem of trust" O. N. Borokh (IDV) noted that the attitude of modern scientists to the revival of traditional virtues of the Chinese nation, in particular traditional ideas about trust-from the sphere of morality to the realities of the market economy - is very ambiguous. According to Chinese economists, in the modern conditions of the market economy, adherence to traditional ideas of personalized trust not only does not contribute to the deepening of reforms, but even hinders their formation. Philosophers and ethicists emphasize the study of traditional concepts of trust. They show a special interest in the moral side of the problem and believe in the possibility of overcoming a crisis situation through the upbringing and moral improvement of the individual.

The problem of self-realization and self-improvement of the individual in traditional Chinese culture, in particular in the philosophical system of Confucianism, was considered by Z. G. Lapina (ISAA). In the report "On the experience of working with hieroglyphic terms", she, based on the text "Lun Yu" ("Judgments and Conversations", V-IV centuries BC), tried to demonstrate how the comparison of terms denoting" charioteer's art " reveals all the nuances of the complex and multifaceted process of human improvement: raising the level of consciousness and understanding. ride the chariot (Sheng ne), set up in the center of the chariot (Li Chae njun), stay inside the chariot (Zai yu).

A. I. Kobzev (IB RAS) in the report " School of Names (ming jia): the conflict of logic and dialectics " noted the renewed interest in the "school of names" in China at the turn of the XIX-XX centuries, associated with the beginning of the development of Western logical teachings. Having traced the main variants of rendering the term "logic" in Chinese as ming xue ("the doctrine of names", "nominology") and bian xue ("the doctrine of dialectic"), A. I. Kobzev emphasized that in the modern language from the second quarter of the XX century, both variants of semantic calculus were replaced by the phonetic transcription of luoji ("logic") or luoji xue ("the doctrine of logic"). This, according to the speaker, indicates the refusal of Chinese scientists from the initial attempts to identify Western formal logic with the ancient teachings of the" school of names "and" dialecticians", which continue to be designated by the synonymous binomials ming Xue and Bian Xue.

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A. A. Krushinsky's report "The Hexagram scheme and the Biblical six-day plan" was devoted to a comparative historical analysis of the hexagram, six-day scheme, developed in detail in the "I Ching" ("Book of Changes"), and the six-day scheme of the biblical six-day plan-the legend of the six-day creation of the world, as it is presented in the first chapter of "Genesis". The presentation was built around the rationale of the thesis: the closest analogue of the Yijin hexagram schematics in our culture is the biblical shestodnev. According to A. A. Krushinsky, this similarity is not only superficially quantitative (there are six positions , there are six days), but also deeply structural: the six-part nature of the biblical cosmogenesis is recognized by later exegetes as a double trinity (the six-part nature of hexagrams in the Chinese commentary tradition is also understood).

V. B. Yugai (IDV) devoted her report to the mechanism of transmission of tradition in Chinese culture (wen). Directly related to the mechanism of transmission of tradition are the perfectly wise (sheng) and the gifted / worthy (xiang). The perfectly wise create (zuo) canons( jing), and the gifted/worthy transmit/continue (shu) the meaning of the canons in the commentary texts (zhuan). In this way, the sheng-hsien pair contributes to the transmission of the tradition manifested and anchored in the ching-chuan pair. Since the text-commentary always presupposes a certain discourse, the tradition of Tao (Tao Tong) and the tradition as a whole can be considered as a sequence of combined discourses. Summing up the results of her speech, V. B. Yugai noted that the tradition of Tao can always be " continued by the preserved texts, which continue to be in demand in the current discourse.

N. Y. Ageeva (Institute of Philosophy of the Russian Academy of Sciences) in her report "The inclusion of the category of ren (humanity) in the four hexagram properties (si te) in Tan Sytong's works" focused her attention on the interpretation of the category of ren proposed by the Chinese reformist philosopher Tan Sytong (1865-1898), which is unusual for Chinese commentary literature. In the course of the research, the speaker was based on his work "The Doctrine of Humanity". It was noted that the philosopher enriches Ren with various propositions that he has learned from Western natural science theories that are new to China.

OM. Gorodetskaya (IB RAS) in the report "Titulature of the first emperor", based on a thorough study of the principle of acceptance and abolition of royal titles in the Middle Kingdom during the first millennium BC, showed the extremely important role that the name played in the traditional culture of China. It was written in specially selected, specifically visible hieroglyphs, which have a rich historical and semantic field, and was quite material. According to the speaker, the name of the ruler, especially the First King - Unifier of the Middle Kingdom, contains information about complex historical and cultural processes of the first millennium BC, when opposite cultures interacted, partially negating and partially absorbing each other.

V. S. Kuznetsov (IDV) spoke about food in the context of the spiritual culture of China. It was noted that, according to the ideas of Chinese philosophers, food served as a link between the phenomena of the macrocosmic (elements) and microcosmic (human body) order. Dietary recommendations were formulated in accordance with the concept of food as the basis of a person's psychophysical life.

E. N. Kaurov (Astronomer, Observatory) tried to reveal the variety of connections between the Dragon symbol as an element of the Tao culture and modernity.

Two presentations addressed the problem of methodology of Chinese philosophy.

A.V. Vinogradov (IDV) in his report "The hypothesis of the "two" and "three"" examined the Chinese model of world cognition and identified its differences from the European one based on digital equivalents. In his opinion, the differences in the principles of construction and functioning of the Chinese and European worlds are the basis of the methodology of their cognition. In Europe, since antiquity, the relationship between man and nature has been dominated by rigid determinism, which determined the principle of constructing and, accordingly, cognizing the world: by identifying cause and effect. Causal relationships are embodied in the binary relationship of subject and object. The "deuce" became a symbol of the set, since it gave a fundamentally correct characterization of subject-object interaction. In China, however, subject - subject relations were established between nature and society, and rigid determinism was initially absent. The outcome of the interaction between the two subjects was not pre-determined. Thus, the symbol of the set was the "troika", which offered a universal model for describing intersubject relations.

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T. V. Shaikova's speech was devoted to the problem of developing new methodologies in modern Chinese philosophy and theoretical sociology. She focused on the doctrine of harmony and the method of harmony developed by the Chinese philosopher Zhang Liwen (1935-1960). In his opinion, the traditional historical form of thinking of "binary antithesis and unity of oppositions" faces a serious opponent in the world of modern science and technology. Therefore, there is a need to go beyond the traditional Chinese and Western methods of thinking. According to Liwen, all phenomena of social life, including relations between states, nations, races, and religions, must conform to the principles of harmony.

Ideas about equality as a way to achieve social harmony - the theme of the speech by F. B. Belyelubsky (IDV) "On the fate of egalitarianism in China". The speaker considered a number of interesting questions: "What substance generates equalizing moods, attitudes and ideas?", " What unites them?", " How is the equalizing tradition preserved and reproduced?" The point of the speech was that the idea of equality is not an eternal truth. Its content changes and is filled with a new meaning depending on the context of the epoch. In modern Chinese society, the egalitarian legacy continues to be reinterpreted.

At the conference, attention was paid to the features, role and place of the system of divination, predictions and the calendar itself in traditional Chinese culture. P. M. Kozhin (IDV) emphasized the rational nature of Chinese divination practice. Divination contributed to the accumulation of positive experience in many areas of knowledge, in particular, it influenced the development of the written language and the creation of a chronicle tradition. Divination combined advances in scientific knowledge with religious theory and practice. In conclusion, P. M. Kozhin noted that it was the rationality of divination rituals that contributed to the preservation of standards created almost four millennia ago in the traditional culture of China in later periods.

The report of A. N. Vorobyov (IDV) "Ancient calendars of China "was based primarily on the work" History of Astronomy of the Yi nation", which summarizes the results of research by Chinese scientists on the ten-month solar calendar. In his opinion, the traditional Chinese calendar is a unique complex of ancient knowledge about nature and man. This is not only an original system for describing time using signs and numbers, but also a kind of database that serves as the basis for calculations and calculations both in medicine and in other sciences of China. According to A. N. Vorobyov, the traditional Chinese calendar is a structural and functional matrix of Chinese spiritual culture.

N. Yu. Ageev's report (IB RAS) was devoted to understanding the specific Chinese calendar concept-24 seasons (ershisa qi) in the context of the Han tradition. In his opinion, this structure has no analogues in the structure of calendars of other peoples of the world. The speaker drew attention to the peculiar modeling of the most important cyclical natural processes using the symbols of the "Book of Changes".

At the conference, some areas of Chinese and Japanese Buddhism were considered in their historical-philosophical and historical-cultural aspects.

D. G. Glaveva (IDV) considered one of the aspects of the complex and multifaceted process of the influence of the Buddhist worldview on medieval Japanese literature on the example of the interpretation of some problems and symbols of the Vimalakirti-Nirdesa Sutra ( Vimalakirti's Instruction, II century AD)-a key text of the Mahayana tradition, in the literary and philosophical monument of Medieval Japan - "Notes from the cell" ("Ho: je:ki", 1212). The message was based on the analysis of the problem of impermanence/fragility of human existence and one of the most striking symbols of impermanence/fragility is the hermit's hut (Japanese: ho: je:). The object of D. G. Glaveva's attention was primarily the ideological and conceptual correspondences of " Vimalakirti Sutra "and" Ho:jo:ki", rather than their structural similarities.

M. V. Anashina (Institute of Philosophy of the Russian Academy of Sciences) spoke about the criticism and classification of Buddhist (fo jiao) and non-Buddhist (wai jiao) teachings at the San Lun School (lit. "school of the Three Sastras", a Chinese version of the Indian Madhyamaka/Sunyavada). After analyzing the works of the founder of the Zizang school (549-623), in particular the works "San lun xuan yi" ("The Hidden Meaning of the Three Sastras"), "Fahua jing yu yi" ("Summary of the Lotus Sutra"), "Fahua jing xuan lun" ("Treatise on the Hidden in the Lotus Sutra"), "Fahua tun lue"

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("Generalization of the Lotus Sutra"), she considered the basic concepts and provisions of the Zizang teaching. This is the central category of shunya ("emptiness"); a further development of the theory of two truths - relative and absolute, the doctrine of the" middle way", the concept of"three turns [of the Wheel of Dharma]".

S. A. Gorbunova (IDV) highlighted the problem of interpreting Buddhist doctrine in accordance with the modernization of Chinese society. She paid special attention to the theory of the Buddhist monk-reformer Taixu "Buddhism in human life", which aimed to spread and popularize the Buddhist teaching, its "turn" to society. According to this theory, modern civilization's disregard for Buddhist ideals can lead humanity to a dead end. The fundamental truths of faith and the foundations of religious teaching must remain unchanged, while its socio-cultural envelope can be modernized.

The topic of interaction of Chinese spiritual culture with a foreign-cultural religious tradition, the translation of ideas from one culture to another, was also widely covered in a number of reports. A.V. Usova (IDV) reviewed missionary activity among the Chinese of the Zeya Region in the second half of the 19th century. She noted that Chinese citizens, despite their loyal attitude to the Orthodox faith, practically did not receive baptism. They managed to preserve their religious identity by avoiding assimilation, which was the result of the Chinese authorities ' policy of preventing close contacts between their citizens and Russian ones.

A. V. Lomanov (IDV) addressed the problem of Sinicization of Christian theology in the 20-30s of the XX century. In order to overcome the distrust between Christians and non-Christians, Chinese religious ideologists tried to reinterpret the Christian faith, focusing on the social and civic responsibility of adherents. This was supposed to help overcome the prevailing stereotype of" passivity " of Christians. Supporters of the reform movement not only sought to dissociate themselves from the Western churches and the negative aspects of missionary work, but also to contribute to the development of national culture, declaring respect for traditions and, above all, for Confucianism.

K. I. Shilin (ISAA) considered the problem of modernization and interpenetration of cultures, traditions, value orientations of the East, West and Eurasia in the context of the concept of "ecosophy of Japanese culture of the future"developed by him. He contrasted the two-way model of solving the problem of synthesis (East-West, Japan-USA)with the three-way model-including the cultures of Eurasia, especially Russia, in the necessary synthesis. At the same time, the main emphasis was placed on the mutual creation of the East and Eurasia, in particular Russia.

The conference featured two interesting presentations on Chinese literature and Chinese musical culture.

A. N. Zhelokhovtsev (IDV) in his report "A new interpretation of the history of modern Chinese literature" reported on the new book " The Astonished Look. Literary China: 1949-1999", published in 1999 by the Institute of Literature of AON of China. He noted that the book contains new ideas and interpretations of Chinese literature. There are no special ideological sections in the work, literature is considered as an independent aesthetic value. According to the authors of the book, the 1990s can be considered the beginning of a new era in the development of literature in China. A. N. Zhelokhovtsev emphasized that the mentioned work is an obvious achievement on the way of understanding modern Chinese literature of its historical path and future prospects. N. B. Starostina (Moscow Conservatory) considered the categories of sound in Chinese music theory. In her system, sound exists, on the one hand, as a philosophical and aesthetic category, and on the other - as a building material that organizes and determines the drama of a musical work. Often the sound goes beyond the limits of purely musical "use" - in ancient and modern literature, parallels of music with spoken language and even with writing are very frequent. Based on the theory and technique of playing the guqin, she analyzed the timbre aspect of the sound.

Some aspects of Chinese history were also covered at the conference. The topic of the report of V. N. Usov (IDV) was the so-called "Wang Shiwei case", which arose during the "Zhengfeng" period in Yan'an in 1942. The speaker paid special attention to Wang Shiwei's indirect criticism (1906-1947) of the idea of egalitarianism, as well as bureaucracy and corruption among Yan'an's leaders

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in his satirical essay "The Wild Line" (1942), and accordingly - the response of the party leadership.

A. N. Khokhlov (Institute of History of the Russian Academy of Sciences), based on archival data and press materials, considered the ideas of Sun Yat-sen (1866-1925), which were most widespread in Harbin in 1928-1931.

K. A. Bogatyrev (RUDN University) traced how traditional ideas about state power influenced China's domestic and foreign policy from the Han Dynasty (206 BC-220 AD) to the Tang era (618-907). The "strength" of Chinese statehood, he believes, was based on the spiritual values of Chinese culture.

Among the reports not read out at the conference, but published in abstracts, we note the following:: Bao Ou (Tsinghua University, Beijing) "Order through Chaos": A View on the SARS epidemic in China from the perspective of the theory of dissipative structures"; S. P. Nesterkin (IMBIT SB RAS) "The Problem of Text Interpretation in Mahayana Buddhism"; A. M. Donets (IMBIT SB RAS) "The Idea of a three-component Buddhist Approach". Mahayana Teachings"; A.V. Semushkin (RUDN University) "Ancient Philosophy: One's Own and another's in its genesis"; S. N. Nizhnikov (RUDN University) "Ethics in Confucianism and Taoism"; L. I. Golovacheva "Xugua Zhuan and hexagram symbolism in the light of the "presynological approach""; E. G. Kalkaev (IDV) "Tetragram Zhong (Midpoint) in Yang Xiong's treatise "The Great Hidden".

During the conference, new ways of comprehensive historical, cultural, historical, philosophical, and textual research of the value systems of the East and West were outlined. The reports were distinguished by their thematic diversity. The speakers were united by the desire to understand the essence of a particular phenomenon in the context of the spiritual culture of the East.

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