麻省理工伤害了中国人民的感情吗?

草蜢

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' e4 Y/ s. \! Z& J* V- G  v" q2006年麻省理工在网上开始了一个图文展览.结果中国学生会认为是麻省故意侮辱中国人民,要求麻省开除这几个主办的教授.其实这个展览专门说明了日本人的心态.和当时的历史环境.
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3 X$ y' c5 @7 t% u+ a展览这部分叫"脱亚入欧"
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5 ^! X+ H2 R7 u9 \! h$ i: z麻省理工网上图文展览"脱亚"

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麻省理工网上图文展览"脱亚"
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展览的总结部分:
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- F7 r* b. ?8 l9 iBecause racism in the age of imperialism is most commonly associated with “white supremacism” (and the smug rhetoric of a “white man’s burden”), this explosive outburst of Japanese condescension toward China and the Chinese seems all the more stunning. In the Western hierarchy of race, so-called Orientals or Asiatics or Mongoloids were lumped together—below the superior Caucasians and above the “Negroid.” In their inimitable way, the Japanese promoted these stereotypes where the Chinese were concerned, even while trying to demonstrate their own identity with the Caucasians.

What made this even more disconcerting was the intimate overlay of race and culture in the case of Japan and China. No non-Chinese society was more indebted to China. Japan’s written language, its great traditions of Buddhism and Confucianism, vast portions of its finest achievements in art and architecture—all came from China. In an abrupt phrase familiar to all literate Japanese, even in the Meiji period, China and Japan were culturally as close as “lips and teeth.”

But that, of course, was the point—and what made this outburst of anti-Chinese sentiment a very peculiar sort of racism on the part of the Japanese. The Chinese were contemptible because they were deemed inept. At the same time, however, “China” was symbolic and self-referential. “China,” that is, stood for “Asia.’ It stood for “the past.” It stood for outmoded “traditional values.” It stood for “weakness” vis-à-vis the Western powers. It stood, coming even closer to home, for “evil customs of the past” that Japanese leaders ever since the Meiji Restoration argued had to be eradicated within Japan itself if their nation—and Asia as a whole—were to survive in a dog-eat-dog modern world.
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“Old” China was the Anti-West, the Anti-Modern (a notion China’s own Communist leaders would later embrace with a vengeance themselves). As a consequence, while the corpses were unmistakably and brutally Chinese, they stood for a great deal more as well.
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4 z, O2 J$ y, qTo return to Fukuzawa’s famous phrase, killing Chinese amounted to “throwing off Asia” in every conceivable way. This was seen to be essential to Japan’s security, its very survival. It was deemed progressive. It amounted, when all was said and done, to embracing a “modern” kind of hybridization. Where the old Japan had been distinguished by enormous indebtedness to traditional Chinese culture, the new Japan would be distinguished by wholesale borrowing from the modern West.

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