摘要
儒家文化在马来西亚的传播是中国文化对外传播的重要组成部分，也是观察中华文化在东南亚生根发展的典型窗口。本文以主体间性理论为核心分析框架，结合哈贝马斯交往行动理论与费孝通“文化自觉”思想，构建“主体—他者—共识”三维分析模型，系统考察儒家文化在马来西亚传播的历史脉络、现实图景与内在机制。研究发现，儒家文化在马来西亚的传播呈现出区别于欧美语境的特殊路径：以华文教育体系为载体，以华人社群为自发传播主体，以“文化共生”为实践逻辑，在主体间的互动、协商与认同建构中实现了从“文化传承”到“文化共生”的范式转换。主体间性视角揭示了儒家文化海外传播的本质——它不是单向的文化输出，而是传播主体与接受主体在共同意义空间中的双向建构过程。这一发现为新时代中华文化“走出去”战略提供了“马来西亚经验”的理论启示与实践参照。
关键词： 主体间性；儒家文化；马来西亚；跨文化传播；文化自觉
Abstract
The dissemination of Confucian culture in Malaysia constitutes a vital component of China’s global cultural communication and serves as a quintessential window for observing the rooting and development of Chinese culture in Southeast Asia. Grounded in the theoretical framework of intersubjectivity, and integrating Jürgen Habermas’s Theory of Communicative Action with Fei Xiaotong’s concept of “cultural self-awareness” , this study constructs a three-dimensional analytical model of “subject-other-consensus”. Through this model, the study systematically examines the historical trajectory, contemporary landscape, and underlying mechanisms of the dissemination of Confucian culture in Malaysia. The findings reveal that the dissemination in Malaysia follows a distinct trajectory compared to Western contexts. Characterized by the Chinese education system as its institutional carrier, the Chinese diaspora as the spontaneous disseminating subject, and “cultural symbiosis” as its practical logic, this process has achieved a paradigm shift from mere “cultural inheritance” to “cultural symbiosis” through intersubjective interaction, negotiation, and identity construction. Ultimately, the intersubjectivity perspective elucidates the essence of the overseas dissemination of Confucian culture: it is not a unidirectional cultural export, but rather a bidirectional co-construction process occurring within a shared space of meaning between the communicating and receiving subjects. These findings provide theoretical insights and practical references for China’s “Going Global” cultural strategy in the new era, offering valuable “Malaysian experiences”.
Key words： Intersubjectivity; Confucian culture; Malaysia; Cross-cultural communication; Cultural self-awareness
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