本論文試圖以高達美《真理與方法》中的論述來建立一套對於傳統文化的理解，並以之回應國際主義的挑戰。這首先是從高達美三個重要的概念說起，即「時代間距」、「效應歷史」以及「應用」的概念。通過這些概念，我們將了解到人和歷史及傳統文化之間的緊密關係，而他又如何參與到其中，乃至於這樣做的意義為何。於是，筆者又進一步探討了何謂「文化」的問題，而這又是從教化、遊戲、連續性以及優位性等概念來說的。這裡所討論的是文化的組成要素以及運行原理，而凸顯的則是其豐富性以及深刻性。從本論文的立場來說，這後兩者乃是文化的重要特色。因此接下來又把焦點放在國際主義上，並且說明其與啟蒙運動和自由主義之間的關係。筆者認為，這些對傳統文化都是有害的（不像浪漫主義）；而這當中的衝突可以追溯到各方面對於人性的看法之矛盾，乃至於其對於普遍性之偏頗及其對於具體普遍性的忽視。本論文的結論是：國際主義是不切實際和違反人性的，而傳統文化才是人類精神發展的基源乃至終極寄託。

This paper tries to construct a way of understanding traditional culture based on the theses in Gadamer's Truth and Method, while applying it to respond to the challenge of internationalism. This begins with three key concepts of Gadamer's: That of "temporal distance", "effective history" and "application". Through these concepts, we shall be able to understand the close relationship between man, history and traditional culture, the way he participates in them, as well as the points of doing so. The researcher, then, looks into the problem of what is culture, doing so in light of such concepts as Bildung, game, continuity and precedence. What is discussed here is the components and mechanism of culture, and what is emphasized is its richness and profoundity. From the perspective of this paper, these later two are the important characteristics of culture. So the paper proceeds by focusing on internationalism and illustrating its relationship with the Enlightenment and liberalism. The researcher is of the view that these are harmful to traditional culture; (unlike romanticism) and the conflict can be traced back to the contradiction regarding the way each side think about human nature, as well as whether it values only universality, but not concrete universality. The conclusion of thispaper: internationalism is both impractical and in conflict with human nature, whereas traditional culture is the origin as well as ultimate basis for the development of the human spirit.

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