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智慧語(yǔ)錄

   ——關(guān)于當(dāng)代儒學(xué)復(fù)興（注：副標(biāo)題為本站編輯添加）

作者：姜潔（譯者：吳萬(wàn)偉）

來(lái)源：《環(huán)球時(shí)報(bào)》（GLOBAL TIMES）

時(shí)間：2013年12月11日

圖：北京4月份在紀(jì)念孔子的傳統(tǒng)節(jié)日到來(lái)之前，兩個(gè)小學(xué)生清潔祭掃孔子雕像。

在古代哲學(xué)家孔子（公元前551-479年）的誕生地曲阜，當(dāng)?shù)爻霭嫔缯o急加印兩本有關(guān)這個(gè)圣人的書籍，因?yàn)橛唵稳绯彼阌縼?lái)。這是因?yàn)閲?guó)家主席習(xí)近平最近在山東視察時(shí)稱贊了這兩本書。

得到習(xí)主席稱贊的兩本書是《孔子家語(yǔ)通解》和《論語(yǔ)詮解》。作者楊朝明在周一接受《環(huán)球時(shí)報(bào)》采訪的時(shí)候仍然很激動(dòng)。

楊轉(zhuǎn)述習(xí)主席的話“這兩本書我要仔細(xì)看看?！?/span>

習(xí)主席在11月視察曲阜的時(shí)候提出，在研究孔子和儒家思想時(shí)應(yīng)該堅(jiān)持“古為今用”和“去粗取精，去偽存真”的原則。

山東友誼出版社和齊魯書社的工作人員告訴《環(huán)球時(shí)報(bào)》該社的書籍最近出現(xiàn)了需求暴漲的趨勢(shì)。出版楊朝明著作的山東友誼出版社出版管理部負(fù)責(zé)人陳菁說(shuō)“我們?cè)诘弥?xí)主席認(rèn)可后感到很興奮。本書本來(lái)只是作為學(xué)術(shù)交流之用，現(xiàn)在卻成了市場(chǎng)熱點(diǎn)。我們計(jì)劃組織更多的推介活動(dòng)?！?/span>

但是習(xí)主席的認(rèn)可對(duì)楊朝明和出版社來(lái)說(shuō)并不僅僅是潛在的巨大商機(jī)，而是一種鼓勵(lì)，因?yàn)樵S多學(xué)者將這視為源遠(yuǎn)流長(zhǎng)的儒家傳統(tǒng)復(fù)興的跡象。

迷茫的意識(shí)形態(tài)

在中國(guó)歷史的大部分時(shí)間里，儒家一直是意識(shí)形態(tài)可靠性的最主要來(lái)源。作為中國(guó)主要思想流派之一，儒家常常受到道家和其他流派的批評(píng)，但是在國(guó)家支持的教育體制中發(fā)揮了關(guān)鍵作用。孔子被尊為最偉大的圣人之一，歷朝歷代的皇帝都要維護(hù)修繕曲阜的孔府、孔廟、和孔林，使之成為直逼皇家宮殿的家族建筑群，這在中國(guó)是十分罕見(jiàn)的。

不過(guò)，在1919年鼓吹“新文化”反對(duì)儒家的五四運(yùn)動(dòng)之后，儒家開(kāi)始衰落，因?yàn)樗灰暈樽璧K中國(guó)社會(huì)進(jìn)步的傳統(tǒng)文化殘余，應(yīng)該被徹底砸爛和拋棄。

楊朝明說(shuō)，“自那時(shí)起，儒家長(zhǎng)時(shí)間一直遭到不公正地對(duì)待。人們把國(guó)家落后、戰(zhàn)亂和遭受受外國(guó)列強(qiáng)欺負(fù)的國(guó)恥怒火發(fā)泄到傳統(tǒng)文化上，傾向于相信現(xiàn)代化等于與傳統(tǒng)決裂?！?/span>

經(jīng)營(yíng)一個(gè)致力于介紹儒家文化的“儒家中國(guó)”網(wǎng)站的學(xué)者任重說(shuō)，臭名昭著的文化大革命（1966-76）是反傳統(tǒng)狂熱的最高峰，那時(shí)儒家被譴責(zé)為反革命思想。任重告訴《環(huán)球時(shí)報(bào)》記者說(shuō)，習(xí)主席的認(rèn)可對(duì)傳統(tǒng)中國(guó)文化和儒家有著象征意義，因?yàn)橹袊?guó)共產(chǎn)主義思想最初就源于現(xiàn)代的反孔觀點(diǎn)。任重說(shuō)“自1949年新中國(guó)成立以來(lái)，儒家第一次得到了最高當(dāng)局的認(rèn)可，我們有理由相信社會(huì)道德水平有望得到改善”。

失敗的傳統(tǒng)

北京航空航天大學(xué)教授和儒家學(xué)者秋風(fēng)（姚中秋）表達(dá)了他對(duì)中國(guó)大陸教育的失望，因?yàn)檫@種教育沒(méi)有能作為傳統(tǒng)文化的載體。

秋風(fēng)說(shuō)“儒家講究個(gè)人修身和克己。這就要求人們意識(shí)到自己存在于和他人組成的社會(huì)圈子中，也意味著在追求自身利益時(shí)不能危害他人利益。在推行集體主義時(shí)也不能犧牲掉個(gè)人的努力。”

秋風(fēng)注意到孔子哲學(xué)在于培養(yǎng)君子，這種君子可以指政府官員也可以指管理方式受到價(jià)值觀影響的管理者?！叭寮夜拇等柿x，但是今天許多人熱衷追求物質(zhì)利益，難怪一直在強(qiáng)調(diào)經(jīng)濟(jì)建設(shè)。”

楊朝明解釋了自漢朝（公元前206-公元220年）以來(lái)孔子的著名論斷“君君、臣臣、父父、子子”所遭到的常見(jiàn)誤解。人們往往片面地強(qiáng)調(diào)下屬的忠誠(chéng)和服從?！捌鋵?shí)，它也意味著管理者必須是賢德之人?！?/span>

任重說(shuō)，從儒家的視角看，當(dāng)今的治理成本太高，行政管理的負(fù)擔(dān)過(guò)重。應(yīng)該為社會(huì)自治留下更多空間，人們可通過(guò)源自儒家思想的共同價(jià)值觀團(tuán)結(jié)起來(lái)。

中央民族大學(xué)哲學(xué)與宗教學(xué)院教授趙士林補(bǔ)充說(shuō)，將儒家思想與當(dāng)代法律體系結(jié)合起來(lái)能更好地服務(wù)于國(guó)家，因?yàn)槊癖姷赖滤降母纳瓶蓽p少犯罪，領(lǐng)導(dǎo)率先垂范能夠帶領(lǐng)民眾前進(jìn)。

道德之源？

最近一些年中國(guó)出現(xiàn)了一系列駭人聽(tīng)聞的事件，令人感到道德恐慌，比如老人或小孩摔倒，路人漠然路過(guò)任其死亡，還有老師性侵學(xué)生等。

秋風(fēng)說(shuō)“如果僅僅依靠改革體制，許多社會(huì)議題，包括人與人之間缺乏信任等在內(nèi)都是無(wú)法得到解決的。我們需要改變深受物質(zhì)主義影響的文化、價(jià)值觀和道德觀?！?/span>

秋風(fēng)說(shuō)，這是中國(guó)在現(xiàn)代化進(jìn)程中遭遇的挫折之一，因?yàn)槲覀兊默F(xiàn)代化缺乏一種國(guó)家現(xiàn)代化應(yīng)該扎根于文化的認(rèn)識(shí)，而在中國(guó)，文化之根就是儒家思想。

楊朝明也注意到中國(guó)在遭受西方的文化入侵，現(xiàn)在到了返回傳統(tǒng)重新獲得民族自信的時(shí)候。

習(xí)主席在八月份的一次會(huì)議上強(qiáng)調(diào)，中國(guó)的軟實(shí)力在于產(chǎn)生了中國(guó)特色社會(huì)主義的“燦爛文化”。中國(guó)共產(chǎn)黨11月通過(guò)的改革計(jì)劃誓言要深化文化體制改革，把中國(guó)建設(shè)成為社會(huì)主義文化強(qiáng)國(guó)。

王蕊 對(duì)本文做出了貢獻(xiàn)。

譯自：Words of Wisdom by Jiang Jie

http://epaper.globaltimes.cn/2013-12-12/P06.htm

英文版原文：

Two primary school students dust a Confucius statue before a traditional ceremony commemorating Confucius in April in Beijing. Photo: CFP

In Qufu, the birthplace of the ancient philosopher Confucius (551-479 BC), the printing presses are running hot. With orders flooding in, local publishing houses can't afford to stop printing two recent books about the sage, after President Xi Jinping offered them his stamp of approval at a recent trip.

The author of the books Yang Chaoming still sounded excited on Monday when he was reached by the Global Times, after his works, The Interpretation of The Analects and The Collected Sayings and Dialogues of Confucius, were recognized by Xi during his visit to the Shandong city. 

"He said he would read them carefully," said Yang. 

During his visit to Qufu in November, Xi said scholars should follow the principles of "making the past serve the present" and "keeping the essential while discarding the dross" when researching ethics passed down from forefathers.

Staff from Shandong Friendship Publishing House and Qilu Press told the Global Times that their books have experienced an uptake in demand recently.

"We are thrilled to know of Xi's approval. The book was designed for academic exchanges only, but now it is becoming a market focus. Now we are planning to organize more promotional events," Chen Jing, head of the publication department of Shandong Friendship Publishing House, Yang's publisher, told the Global Times. 

But Xi's approval isn't just a potential moneymaker for Yang and his publisher. It's encouraged many scholars, who see it as a sign of a revival of the long tradition of Confucianism.

Lost ideology

For most of China's history, Confucianism has been given the greatest priority as a source of ideological credibility. Confucianism was one among many schools of thought in China, often criticized by Daoists and others, but it played a critical role in the State-backed education system. Confucius was worshiped as the greatest of Chinese sages, and emperors from different dynasties built and renovated Confucius' temple, cemetery and family mansion in Qufu, making them a rare family compound that rivaled royal palaces. 

However, the decline of Confucianism began after the May Fourth Movement in 1919 which advocated "new culture" against Confucianism, blaming it as a remnant of traditional culture that stemmed the progress of Chinese society and calling for its wholesale jettisoning. 

"Confucianism has been mistreated for a long time since then. The underdevelopment of our nation and the shameful history of warfare have made people directed their anger at our traditional culture. People fell for the belief that modernization equals estrangement from traditions," said Yang. 

The notorious Cultural Revolution (1966-76) marked a peak of anti-traditional sentiment when Confucianism was denounced as counter-revolutionary thinking, according to Ren Zhong, a scholar who runs a website offering an introduction to Confucian culture. 

Ren told the Global Times that Xi's approval hence has symbolic significance for traditional Chinese culture and Confucianism, as Chinese Communism originally developed from modern anti-Confucian ideas. "It may be the first sign of approval from the top authorities since 1949 and we have every reason to believe that an improvement in social morality can be expected," Ren said. 

Failed tradition

Yao Zhongqiu, a professor at Beijing University of Aeronautics and Astronautics and Confucian scholar, expressed his disappointment in education in the Chinese mainland, which has failed to serve as a carrier for traditional culture. 

"Confucianism calls for self-cultivation and self-rule by individuals. It also requires people see themselves as existing in a social circle with others, which means one should not harm others' interests in pursuit of their own. Neither should their own efforts be sacrificed, as in collectivism," Yao said. 

Yao noted that the philosophy of Confucius lies in the cultivation of junzi ("superior people"), which could refer to the government officials and managerial staff whose values affect the way to govern. "Confucianism preaches benevolence and justice, but today many worship materialism, hence the previous emphasis on economic construction." 

As for the famous saying of Confucius, "Let the king be a king, the minister a minister, the father a father and the son a son," Yang explained that the common misinterpretation started in the Han Dynasty (206 BC - 220 AD) when it one-sidedly emphasized the loyalty and compliance of subordinators. "But it actually means that governors must be virtuous themselves." 

Ren stated that from a Confucian perspective,  the cost of governance is too high at present, and the burden of administration too heavy. Instead, more space should be encouraged for social self-governance, where people can be bound together with common values originating from Confucianism. 

Zhao Shilin, a professor from the School of Philosophy and Religious Studies at the Minzu University of China, added that a combination of Confucianism and the present law system can better serve the country as strengthened public morality can further reduce crime and noble leaders can influence their followers. 

Source of morality?

There have been a series of moral panics in China in recent years, following cases of elderly people or children being left to die by passersby, teachers sexually abusing students, and similar incidents. 

"Many social issues, including the prevailing mistrust between people, will not be solved if we rely solely on  reforming systems alone. Rather we need to change our culture as well as our values and ethics, which have been affected by materialism," Yao said.

Yao said this is part of the setbacks China has suffered in pursuit of modernization, which lacked the consciousness that a nation's modernization should be rooted in its culture and in China he sees that as Confucianism. 

Yang also noted China is under strong cultural invasion from the West and it is high time to regain national confidence by returning to tradition. 

President Xi has emphasized at a conference in August that China's soft power lies in its "splendid culture," which also breeds socialism with Chinese characteristics. The reform plan issued by the Communist Party of China in November vowed to deepen cultural system reform and build China into a socialist cultural power. 

Wang Rui contributed to the story

 責(zé)任編輯：泗榕