【安樂哲】在2022年國際儒學與中華文化師資班開幕式上的發(fā)言
原標題：安樂哲教授在2022年國際儒學與中華文化師資班開幕式發(fā)言
來源：“一多不分”微信公眾號
時間：孔子二五七二年歲次壬寅六月廿一日癸酉
耶穌2022年7月19日
我們相聚在這個暑期班，是要來共同解決一個全人類正面臨的重大困境?？梢哉f，我們身處的當下，是最好的時代，也是最壞的時代。之所以說這是一個最好的時代，是因為身為人類的我們取得了很多成就。我們可以當之無愧地宣稱，世界性的饑餓問題已經得以解決。因為我們人類這種偉大動物，現(xiàn)已發(fā)展出了能夠通過全球性舉措迅速地解決世界各地饑餓問題的科學和技術。如果我們已經找到了解決問題的辦法，那么這個問題就已經不再是問題了。所以，我們目前的困境，其實并不在于技術，而在于道德。我們無疑有了解決世界性饑餓問題的科學，卻缺乏去采取行動的道德決心。
We come together for this Summer Institute to address a serious predicament and in common cause.We might say that we are living in the best of times,and in the worst of times.We can assert that it is the best of times because of what we humans as a species have become.That is,a fair claim can be made that world hunger is no longer a problem for us.This magnificent animal called the human being has now developed the science and the technology that could enable a global initiative to quickly address the world’s hunger problem in all of its parts.We do not have a problem if we already have its solution.Our present predicament,then,is not a technological one;it is ethical.While we clearly have the science to solve world hunger,we lack the moral resolution to act upon it.
就此而言，現(xiàn)今的確是最好的時代。但同時也是最糟糕的時代。令人不安的全球風暴，裹挾著近來世界地緣政治定位的劇烈變化，正來勢洶洶：全球變暖、疫病流行、食物和用水短缺、環(huán)境惡化、大量物種滅絕、國際恐怖主義、代理人戰(zhàn)爭、核擴散等等，不勝枚舉。我們在科學和技術上取得了前所未有的成就，同時也面臨著日益嚴峻的環(huán)境、政治和社會挑戰(zhàn)。事實上，促成這一全面危機的幾個深層原因，或許可以激發(fā)我們，透過目前的困境，從優(yōu)先以技術方案為解決這一全球危機，轉向更為根本的對道德困境思考——即承認我們缺乏道德決心去做我們認為正確的事情。問題和困境之間的根本區(qū)別在于，問題可以通過某種辦法得到“解決”，而困境只能通過使人類的意圖、價值觀和實踐發(fā)生根本性的改變來“扭轉”。人類這種物種，如果要生存下去，就需要轉變生活和思考方式。
On this score then,it is the best of times.But it is also the worst of times.Our recent and dramatic geopolitical reorientation has remained largely entrained within the troubling dynamics of a“perfect storm:”global warming,pandemics,food and water shortages,environmental degradation,massive species extinction,international terrorism,proxy wars,nuclear proliferation,and the list goes on.Our unprecedented scientific and technological successes are mixed with ever-amplifying environmental,political,and social challenges.Indeed,this perfect storm has several underlying conditions that might encourage us to view our current predicament as requiring a shift from prioritizing technical solutions for world problems to giving privilege to what is ultimately an ethical dilemma—that is,for us to acknowledge our lack of commitment to do what we know is right.After all,the fundamental difference between problems and a predicament is that where problems are to be“solved,”a predicament can only be“resolved”by effecting a radical change in human intentions,values,and practices.Human beings as a species,if we are to survive,will need to live and to think differently.
造成這種困境的原因之一是零和個人主義的意識形態(tài)，這種意識形態(tài)將人碎片化為私人的、社會的、政治的以及漫畫式的個人。鑒于這種困境，我們需要認識和理解世界上所有的文化，并考慮將它們作為人類應對困境的資源。那么，中國哲學和文化可以為我們提供什么呢？源遠流長的中國文化在世界文明中之獨一無二，既在于其綿延至今未曾斷絕，也在于中國人民所創(chuàng)造的豐富多樣的制度、物質以及觀念。在中國古代的歷史長河中，一些主題再三地顯現(xiàn)于中國人生活的方方面面。其中一個主題是以家庭為中心，它至少從新石器時代早期開始，就已經滲透到中國歷史的社會政治、經濟、形而上學、道德和宗教方面。可以說，在中國人的世界里，所有的關系——社會的，政治的，甚至是宇宙的關系——都被視作家庭關系。早在公元前五千年的考古遺跡中就發(fā)現(xiàn)了祖先祭祀的實物證據(jù)。因此，孝是中國人，尤其是早期儒家最為基本和典型的價值觀之一，也就不足為奇了。事實上，對他們而言，說孝是發(fā)展人類的其他優(yōu)秀品質的必備條件也不足為過。在儒家傳統(tǒng)中，人類的道德性及其所激發(fā)的個體德行之實現(xiàn)，都是植根于家庭中情感的培養(yǎng)。
One pernicious source of this predicament is an ideology of a zero-sum individualism that has fragmented humanity at a personal,social,political,and comic level.Given this predicament,we need access to and an understanding of all of the world’s cultures as a resource for shaping our human response.What then,does Chinese philosophy and culture have on offer?From its origins in the prehistoric past,an ever-evolving Chinese culture has been unique among the world’s civilizations,both in terms of its unbroken continuity,and in the rich and varied institutional,material,and conceptual artifacts its peoples have produced.Upon entering into China’s past,certain major themes emerge as they are repeatedly expressed in different facets of Chinese life.One of these themes is the centrality of the family that has thoroughly permeated the socio-political,economic,metaphysical,moral,and religious dimensions of Chinese history since at least the early Neolithic period.A fair argument can be made that all relationships within a Chinese world—social,political,and indeed cosmic relations—are conceived of as familial.Physical evidence of ancestral sacrifices has been found in archaeological remains from as early as the fifth millennium BCE.It should therefore come as no surprise that family reverence(xiao孝)was one of the most basic and defining values of the Chinese people,especially the early Confucians.Indeed,one may even go so far as to say that for them,filial reverence was a necessary condition for developing any of the other human qualities of excellence.In the Confucian tradition,human morality and the personal realization it inspires is grounded in the cultivation of family feeling.
趙汀陽對儒家所講以扎根為起始、以在此基礎上的成長為循序漸進之終結的成人（仁）之道有所思考：
Zhao Tingyang趙汀陽reflects on how first setting the root,and then on that basis,pursuing growth is the beginning and the projected end in the Confucian way of becoming consummately human:
人道問題首先正是“生生,”而“生生”的第一步便是生長，這正是中國思想演化線索的始發(fā)點。生長之事，必求生長之物“深根固柢”而使存在獲得生長的依據(jù)，因此生長首先要扎根。“生長”和“扎根”這兩個隱喻表示了中國思想的行徑。
The primary issue for the human way is that of generation and regeneration,and the first step herein is growth.This is the starting point for the evolutionary thread of Chinese thought.The“doing”of growth must seek what a thing relies upon to be“deeply rooted and firmly planted”in its growth.Therefore,growth first of all requires putting down roots.The two metaphors of growth and putting down roots set out the path for Chinese thought.
在儒家的修身過程中，其根本必須牢固地植于家庭之中。在將儒家哲學作為生態(tài)地緣政治秩序的資源來思考時，我們必須充分重視家庭、政治和全球秩序之間所存在的明顯的同構性，因為它們歸根結底，都根植并成長于家庭對個人的滋養(yǎng)之中。在確立儒家修身次第的經典四書之首《大學》中，我們讀到：
In the Confucian project of personal growth,the root must be set and firmly planted within the family itself.In reflecting on Confucian philosophy as a resource for an ecological geopolitical order,we must give full weight to the perceived isomorphism that obtains among the familial,political,and global orders as they are rooted in and emerge from a regimen of personal cultivation within the family.In Expansive Learning(Daxue)as the first among the canonical Four Books that sets the Confucian project,we read:
古之欲明明德于天下者先治其國；欲治其國者先齊其家；欲齊其家者先修其身……自天子以至于庶人，壹是皆以修身為本。
The ancients who sought to display their brilliant virtuosity to the whole world first effected proper order in their states;in seeking to effect proper order in their states,they first set their families right;in seeking to set their families right,they first cultivated their own persons...From the emperor down to the common folk,everything is rooted in personal cultivation.
同樣的有機共生在四書中的第二本《孟子》中也有描述：
This same organic symbiosis is described in a second of the Four Books,the Mencius:
人有恒言，皆曰“天下國家”。天下之本在國，國之本在家，家之本在身。
There is a popular adage heard among the people who all say:“The world,the state,the family.”The world is rooted in the state,the state in the family,and the family in one’s own person.
作為五經之一的《尚書》明確提出了治國之根本在于家庭制度的觀點?？鬃铀栽谶@種文化傳統(tǒng)中，家庭制度的正常運作是國家社會政治秩序之產生不可或缺的部分，是一個敏銳的洞見：
The idea that the root of governance lies in the institution of family is made explicit in the Book of Documents as one of the Five Classics.Confucius is making an astute observation when he asserts that within this cultural tradition,the proper functioning of the institution of family is integral to the production of the sociopolitical order of the state:
或謂孔子曰：“子奚不為政？”子曰：“《書》云：‘孝乎惟孝、友于兄弟，施于有政。’是亦為政，奚其為為政？”
Someone asked Confucius,“Why are you not employed in government?”The Master replied,“The Book of Documents says:‘It all lies in family reverence.Being filial to your parents and finding fraternity with your brothers is in fact carrying out the work of governing.’In doing these things I am participating in governing.Why must I be employed in government?”
從很早的時候開始，“孝”一直是儒家傳統(tǒng)的首要道德準則。一個人的道德是通過在其角色和關系中努力做到圓滿（仁）而培養(yǎng)起來的，因此是直接的家庭感情的延伸和表達。在《論語》中，我們讀到：
From earliest times,“family reverence”has served as the Confucian tradition as its prime moral imperative.Morality as it is cultivated through the commitment to“consummate conduct in one’s roles and relations”(ren仁)is thus an extension and expression of immediate family feeling.In the Analects we read:
君子務本，本立而道生。孝弟也者，其為仁之本與.
Exemplary persons concentrate their efforts on the root,for the root having been properly set,the vision of the moral life will grow therefrom.As for family reverence and fraternal deference,they are I suspect,the root of consummate conduct(ren仁).
在這個儒家創(chuàng)造世界的過程中，人在家庭、政治和宇宙中處在一種獨特的、關系性的多重視角。通過在自己的關系中專注努力而獲得有意義的成長，每個人都有能力賦予構成他們的角色和關系以決心和更獨特、更有意義的焦點。在這樣的個人成長的中心，家庭的意義涉及并依賴于每個成員的修養(yǎng)提升。這種人作為家庭成員所獲得的成長，可以通過放射狀的擴展，逐步延伸，最終形成社區(qū)的意義、國家的意義，乃至整個宇宙的意義。
In this Confucian process of world-making,persons are imbricated as unique,relationally-constituted perspectives within family,polity,and cosmos.Through dedication to the cultivation of deliberate growth in their own relations,every person has the capacity for bringing resolution and more distinctive,meaningful focus to the roles and relations that constitute them.At the center of this personal project,the meaning of the family is implicated in and dependent upon the productive cultivation of each of its members.Then by radial extension,the meaning of the community,polity,and the entire cosmos is in turn implicated in and ultimately derived from the cultivation of each person as a family member.
雖然所有層次的秩序最終都源于個人修養(yǎng)，但為了清楚地表達這個有機的、生態(tài)的“根”的隱喻，我們就必須避免把根源當作原因，把秩序當作結果的根深蒂固的習慣。事實上，樹根和樹冠是共生生長的，當樹根向大地深處伸展的同時，樹枝同時向天空伸展。根確實在生長樹，而樹也反過來生長它的根。樹根和它繁茂的樹冠是一個相互作用的有機整體，它們相互依存，共生共長。重要的是，雖然人類存在這一敘事本身植根于特定家庭中的特定人物的生活，但它們同時也是沒有邊界的、相互滲透的故事，這些故事形成了全部的自然、社會和文化的生態(tài)。同構性意味著每一個層次的秩序在每一個層次上都是共生的，個人修養(yǎng)擴展了宇宙的意義，而一個更有意義的宇宙反過來又為個人修養(yǎng)提供了重要的資源。
To clarify this organic,ecological root metaphor,while allowing that all levels of order are ultimately derived from personal cultivation,we must avoid the inveterate habit of separating root as cause from the order as effect.Rather,root and canopy grow together symbiotically,with the tree spreading its roots outward beneath the earth and simultaneously stretching its branches upward towards the sky.While the root is certainly growing the tree,the tree is also in turn growing its roots.The root and its flourishing canopy are aspects of an interactive and organic whole that grow together symbiotically,or not at all.Importantly,while existential narratives themselves are certainly rooted in the lived lives of particular persons in particular families,they are also the unbounded and interpenetrating stories that in sum constitute their natural,social,and cultural ecologies.The isomorphism means that order at every level is inflected symbiotically in every other,where personal cultivation expands the meaning of the cosmos,and a more meaningful cosmos in turn provides an important resource for personal cultivation.
這一論證并不是說中國的儒家文化可以解決世界上的所有問題。它當然是不能的。但在當前人類經歷的這個關鍵時刻，也許正是儒家哲學對“家庭情感”的強調，為我們提供了一種極簡的道德，我們可以由之獲得一種人類亟需的團結意識。
The argument is not that China’s Confucian culture can solve all of the world’s problems.It cannot.But at this juncture in the human experience,it is perhaps Confucian philosophy’s emphasis on“family feeling”that can provide the minimalist morality we can draw upon for a desperately needed sense of human solidarity.
責任編輯：近復
