原標題：安樂(le) 哲教授在2022年國際儒學與(yu) 中華文化師資班開幕式發言

來源：“一多不分”微信公眾(zhong) 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(men) 相聚在這個(ge) 暑期班，是要來共同解決(jue) 一個(ge) 全人類正麵臨(lin) 的重大困境。可以說，我們(men) 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(ge) 最好的時代，是因為(wei) 身為(wei) 人類的我們(men) 取得了很多成就。我們(men) 可以當之無愧地宣稱，世界性的饑餓問題已經得以解決(jue) 。因為(wei) 我們(men) 人類這種偉(wei) 大動物，現已發展出了能夠通過全球性舉(ju) 措迅速地解決(jue) 世界各地饑餓問題的科學和技術。如果我們(men) 已經找到了解決(jue) 問題的辦法，那麽(me) 這個(ge) 問題就已經不再是問題了。所以，我們(men) 目前的困境，其實並不在於(yu) 技術，而在於(yu) 道德。我們(men) 無疑有了解決(jue) 世界性饑餓問題的科學，卻缺乏去采取行動的道德決(jue) 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、環境惡化、大量物種滅絕、國際恐怖主義(yi) 、代理人戰爭(zheng) 、核擴散等等，不勝枚舉(ju) 。我們(men) 在科學和技術上取得了前所未有的成就，同時也麵臨(lin) 著日益嚴(yan) 峻的環境、政治和社會(hui) 挑戰。事實上，促成這一全麵危機的幾個(ge) 深層原因，或許可以激發我們(men) ，透過目前的困境，從(cong) 優(you) 先以技術方案為(wei) 解決(jue) 這一全球危機，轉向更為(wei) 根本的對道德困境思考——即承認我們(men) 缺乏道德決(jue) 心去做我們(men) 認為(wei) 正確的事情。問題和困境之間的根本區別在於(yu) ，問題可以通過某種辦法得到“解決(jue) ”，而困境隻能通過使人類的意圖、價(jia) 值觀和實踐發生根本性的改變來“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(ge) 人主義(yi) 的意識形態，這種意識形態將人碎片化為(wei) 私人的、社會(hui) 的、政治的以及漫畫式的個(ge) 人。鑒於(yu) 這種困境，我們(men) 需要認識和理解世界上所有的文化，並考慮將它們(men) 作為(wei) 人類應對困境的資源。那麽(me) ，中國哲學和文化可以為(wei) 我們(men) 提供什麽(me) 呢？源遠流長的中國文化在世界文明中之獨一無二，既在於(yu) 其綿延至今未曾斷絕，也在於(yu) 中國人民所創造的豐(feng) 富多樣的製度、物質以及觀念。在中國古代的曆史長河中，一些主題再三地顯現於(yu) 中國人生活的方方麵麵。其中一個(ge) 主題是以家庭為(wei) 中心，它至少從(cong) 新石器時代早期開始，就已經滲透到中國曆史的社會(hui) 政治、經濟、形而上學、道德和宗教方麵。可以說，在中國人的世界裏，所有的關(guan) 係——社會(hui) 的，政治的，甚至是宇宙的關(guan) 係——都被視作家庭關(guan) 係。早在公元前五千年的考古遺跡中就發現了祖先祭祀的實物證據。因此，孝是中國人，尤其是早期儒家最為(wei) 基本和典型的價(jia) 值觀之一，也就不足為(wei) 奇了。事實上，對他們(men) 而言，說孝是發展人類的其他優(you) 秀品質的必備條件也不足為(wei) 過。在儒家傳(chuan) 統中，人類的道德性及其所激發的個(ge) 體(ti) 德行之實現，都是植根於(yu) 家庭中情感的培養(yang) 。

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紮根為(wei) 起始、以在此基礎上的成長為(wei) 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，因此生長首先要紮根。“生長”和“紮根”這兩(liang) 個(ge) 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於(yu) 家庭之中。在將儒家哲學作為(wei) 生態地緣政治秩序的資源來思考時，我們(men) 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(wei) 它們(men) 歸根結底，都根植並成長於(yu) 家庭對個(ge) 人的滋養(yang) 之中。在確立儒家修身次第的經典四書(shu) 之首《大學》中，我們(men) 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:

古之欲明明德於(yu) 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……自天子以至於(yu) 庶人，壹是皆以修身為(wei) 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(shu) 中的第二本《孟子》中也有描述：

This same organic symbiosesis 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(wei) 五經之一的《尚書(shu) 》明確提出了治國之根本在於(yu) 家庭製度的觀點。孔子所言在這種文化傳(chuan) 統中，家庭製度的正常運作是國家社會(hui) 政治秩序之產(chan) 生不可或缺的部分，是一個(ge) 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(wei) 政？”子曰：“《書(shu) 》雲(yun) ：‘孝乎惟孝、友於(yu) 兄弟，施於(yu) 有政。’是亦為(wei) 政，奚其為(wei) 為(wei) 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(cong) 很早的時候開始，“孝”一直是儒家傳(chuan) 統的首要道德準則。一個(ge) 人的道德是通過在其角色和關(guan) 係中努力做到圓滿（仁）而培養(yang) 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(men) 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(wei) 仁之本與(yu) .

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(ge) 儒家創造世界的過程中，人在家庭、政治和宇宙中處在一種獨特的、關(guan) 係性的多重視角。通過在自己的關(guan) 係中專(zhuan) 注努力而獲得有意義(yi) 的成長，每個(ge) 人都有能力賦予構成他們(men) 的角色和關(guan) 係以決(jue) 心和更獨特、更有意義(yi) 的焦點。在這樣的個(ge) 人成長的中心，家庭的意義(yi) 涉及並依賴於(yu) 每個(ge) 成員的修養(yang) 提升。這種人作為(wei) 家庭成員所獲得的成長，可以通過放射狀的擴展，逐步延伸，最終形成社區的意義(yi) 、國家的意義(yi) ，乃至整個(ge) 宇宙的意義(yi) 。

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於(yu) 個(ge) 人修養(yang) ，但為(wei) 了清楚地表達這個(ge) 有機的、生態的“根”的隱喻，我們(men) 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(xi) 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(ge) 相互作用的有機整體(ti) ，它們(men) 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於(yu) 特定家庭中的特定人物的生活，但它們(men) 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(hui) 和文化的生態。同構性意味著每一個(ge) 層次的秩序在每一個(ge) 層次上都是共生的，個(ge) 人修養(yang) 擴展了宇宙的意義(yi) ，而一個(ge) 更有意義(yi) 的宇宙反過來又為(wei) 個(ge) 人修養(yang) 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.

這一論證並不是說中國的儒家文化可以解決(jue) 世界上的所有問題。它當然是不能的。但在當前人類經曆的這個(ge) 關(guan) 鍵時刻，也許正是儒家哲學對“家庭情感”的強調，為(wei) 我們(men) 提供了一種極簡的道德，我們(men) 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：近複