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原標(biāo)題：安樂(lè)哲教授在2022年國(guó)際儒學(xué)與中華文化師資班開(kāi)幕式發(fā)言

來(lái)源：“一多不分”微信公眾號(hào)

時(shí)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(gè)暑期班，是要來(lái)共同解決一個(gè)全人類正面臨的重大困境。可以說(shuō)，我們身處的當(dāng)下，是最好的時(shí)代，也是最壞的時(shí)代。之所以說(shuō)這是一個(gè)最好的時(shí)代，是因?yàn)樯頌槿祟惖奈覀內(nèi)〉昧撕芏喑删?。我們可以?dāng)之無(wú)愧地宣稱，世界性的饑餓問(wèn)題已經(jīng)得以解決。因?yàn)槲覀內(nèi)祟愡@種偉大動(dòng)物，現(xiàn)已發(fā)展出了能夠通過(guò)全球性舉措迅速地解決世界各地饑餓問(wèn)題的科學(xué)和技術(shù)。如果我們已經(jīng)找到了解決問(wèn)題的辦法，那么這個(gè)問(wèn)題就已經(jīng)不再是問(wèn)題了。所以，我們目前的困境，其實(shí)并不在于技術(shù)，而在于道德。我們無(wú)疑有了解決世界性饑餓問(wèn)題的科學(xué)，卻缺乏去采取行動(dòng)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(shí)代。但同時(shí)也是最糟糕的時(shí)代。令人不安的全球風(fēng)暴，裹挾著近來(lái)世界地緣政治定位的劇烈變化，正來(lái)勢(shì)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(guó)際恐怖主義、代理人戰(zhàn)爭(zhēng)、核擴(kuò)散等等，不勝枚舉。我們?cè)诳茖W(xué)和技術(shù)上取得了前所未有的成就，同時(shí)也面臨著日益嚴(yán)峻的環(huán)境、政治和社會(huì)挑戰(zhàn)。事實(shí)上，促成這一全面危機(jī)的幾個(gè)深層原因，或許可以激發(fā)我們，透過(guò)目前的困境，從優(yōu)先以技術(shù)方案為解決這一全球危機(jī)，轉(zhuǎn)向更為根本的對(duì)道德困境思考——即承認(rèn)我們?nèi)狈Φ赖聸Q心去做我們認(rèn)為正確的事情。問(wèn)題和困境之間的根本區(qū)別在于，問(wèn)題可以通過(guò)某種辦法得到“解決”，而困境只能通過(guò)使人類的意圖、價(jià)值觀和實(shí)踐發(fā)生根本性的改變來(lái)“扭轉(zhuǎn)”。人類這種物種，如果要生存下去，就需要轉(zhuǎn)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(gè)人主義的意識(shí)形態(tài)，這種意識(shí)形態(tài)將人碎片化為私人的、社會(huì)的、政治的以及漫畫式的個(gè)人。鑒于這種困境，我們需要認(rèn)識(shí)和理解世界上所有的文化，并考慮將它們作為人類應(yīng)對(duì)困境的資源。那么，中國(guó)哲學(xué)和文化可以為我們提供什么呢？源遠(yuǎn)流長(zhǎng)的中國(guó)文化在世界文明中之獨(dú)一無(wú)二，既在于其綿延至今未曾斷絕，也在于中國(guó)人民所創(chuàng)造的豐富多樣的制度、物質(zhì)以及觀念。在中國(guó)古代的歷史長(zhǎng)河中，一些主題再三地顯現(xiàn)于中國(guó)人生活的方方面面。其中一個(gè)主題是以家庭為中心，它至少?gòu)男率鲿r(shí)代早期開(kāi)始，就已經(jīng)滲透到中國(guó)歷史的社會(huì)政治、經(jīng)濟(jì)、形而上學(xué)、道德和宗教方面?？梢哉f(shuō)，在中國(guó)人的世界里，所有的關(guān)系——社會(huì)的，政治的，甚至是宇宙的關(guān)系——都被視作家庭關(guān)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(shí)物證據(jù)。因此，孝是中國(guó)人，尤其是早期儒家最為基本和典型的價(jià)值觀之一，也就不足為奇了。事實(shí)上，對(duì)他們而言，說(shuō)孝是發(fā)展人類的其他優(yōu)秀品質(zhì)的必備條件也不足為過(guò)。在儒家傳統(tǒng)中，人類的道德性及其所激發(fā)的個(gè)體德行之實(shí)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(yáng)對(duì)儒家所講以扎根為起始、以在此基礎(chǔ)上的成長(zhǎng)為循序漸進(jìn)之終結(jié)的成人（仁）之道有所思考：

Zhao Tingyang趙汀陽(yáng)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(wèn)題首先正是“生生,”而“生生”的第一步便是生長(zhǎng)，這正是中國(guó)思想演化線索的始發(fā)點(diǎn)。生長(zhǎng)之事，必求生長(zhǎng)之物“深根固柢”而使存在獲得生長(zhǎng)的依據(jù)，因此生長(zhǎng)首先要扎根。“生長(zhǎng)”和“扎根”這兩個(gè)隱喻表示了中國(guó)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(guò)程中，其根本必須牢固地植于家庭之中。在將儒家哲學(xué)作為生態(tài)地緣政治秩序的資源來(lái)思考時(shí)，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(gòu)性，因?yàn)樗鼈儦w根結(jié)底，都根植并成長(zhǎng)于家庭對(duì)個(gè)人的滋養(yǎng)之中。在確立儒家修身次第的經(jīng)典四書之首《大學(xué)》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(guó)；欲治其國(guó)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(jī)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(guó)家”。天下之本在國(guó)，國(guó)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(jīng)之一的《尚書》明確提出了治國(guó)之根本在于家庭制度的觀點(diǎn)?？鬃铀栽谶@種文化傳統(tǒng)中，家庭制度的正常運(yùn)作是國(guó)家社會(huì)政治秩序之產(chǎn)生不可或缺的部分，是一個(gè)敏銳的洞見(jiàn)：

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(shí)候開(kāi)始，“孝”一直是儒家傳統(tǒng)的首要道德準(zhǔn)則。一個(gè)人的道德是通過(guò)在其角色和關(guān)系中努力做到圓滿（仁）而培養(yǎng)起來(lái)的，因此是直接的家庭感情的延伸和表達(dá)。在《論語(yǔ)》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(wù)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(gè)儒家創(chuàng)造世界的過(guò)程中，人在家庭、政治和宇宙中處在一種獨(dú)特的、關(guān)系性的多重視角。通過(guò)在自己的關(guān)系中專注努力而獲得有意義的成長(zhǎng)，每個(gè)人都有能力賦予構(gòu)成他們的角色和關(guān)系以決心和更獨(dú)特、更有意義的焦點(diǎn)。在這樣的個(gè)人成長(zhǎng)的中心，家庭的意義涉及并依賴于每個(gè)成員的修養(yǎng)提升。這種人作為家庭成員所獲得的成長(zhǎng)，可以通過(guò)放射狀的擴(kuò)展，逐步延伸，最終形成社區(qū)的意義、國(guó)家的意義，乃至整個(gè)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(gè)人修養(yǎng)，但為了清楚地表達(dá)這個(gè)有機(jī)的、生態(tài)的“根”的隱喻，我們就必須避免把根源當(dāng)作原因，把秩序當(dāng)作結(jié)果的根深蒂固的習(xí)慣。事實(shí)上，樹(shù)根和樹(shù)冠是共生生長(zhǎng)的，當(dāng)樹(shù)根向大地深處伸展的同時(shí)，樹(shù)枝同時(shí)向天空伸展。根確實(shí)在生長(zhǎng)樹(shù)，而樹(shù)也反過(guò)來(lái)生長(zhǎng)它的根。樹(shù)根和它繁茂的樹(shù)冠是一個(gè)相互作用的有機(jī)整體，它們相互依存，共生共長(zhǎng)。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(shí)也是沒(méi)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(huì)和文化的生態(tài)。同構(gòu)性意味著每一個(gè)層次的秩序在每一個(gè)層次上都是共生的，個(gè)人修養(yǎng)擴(kuò)展了宇宙的意義，而一個(gè)更有意義的宇宙反過(guò)來(lái)又為個(gè)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(shuō)中國(guó)的儒家文化可以解決世界上的所有問(wèn)題。它當(dāng)然是不能的。但在當(dāng)前人類經(jīng)歷的這個(gè)關(guān)鍵時(shí)刻，也許正是儒家哲學(xué)對(duì)“家庭情感”的強(qiáng)調(diào)，為我們提供了一種極簡(jiǎn)的道德，我們可以由之獲得一種人類亟需的團(tuán)結(jié)意識(shí)。

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(zé)任編輯：近復(fù)