学以成人：全球化时代的哲学价值
来源：学术进展
作者：
时间：2018-08-18
评论稿二（核心词：哲学的全球价值）
Commentary Two (Key words: The Global Value of Philosophy)
学以成人：全球化时代的哲学价值
——如何塑造多元包容的世界哲学图景
Learning to be Human: The Value of Philosophy in a Globalised Era
– To create a diversified and inclusive philosophical worldview
在一种全球化的语境中，特别是以文化与民族之间的利益和价值冲突为基本底色的世界现实中，集合全球哲学家围绕“学以成人”为主题展开以多元、包容，乃至和谐为目标的思想对话，其意义何在？换言之，这样的对话和思想的激荡在多大程度上有达成目标的可能性？显然，对于作为持续追问和探究的哲学而言，目标的达成与过程的开放同样重要。哲学学术的讨论不能完全无视现实的关切。“学以成人”体现的就是哲学反思的责任感和现实价值。从这个意义上讲，关于人的哲学方式不仅是方法，更保证人的开放性，也是每一个个体在当下的责任。成人不仅是目标，更是过程。以个体和群体的人为出发点和目标的反思是全球化时代以共识为基础完成跨文化和跨区域共同体建构的前提。
Under the context of globalization, especially a global reality that is rooted in the differences between various cultural and ethnic interests and values, what exactly is the intrinsic value of gathering philosophers from all over the world to engage in a diversified, inclusive philosophical dialogue – perhaps even with the goal of peace – with the theme “Learning to be Human”? In other words, to what extent can this sort of dialogue and brainstorming achieve its goal? Evidently, to philosophers who have made the pursuit of Truth their goal, the realization of that goal as well as the openness of the entire process are weighted in equal measure. It is not right that the discussion of philosophical academia be entirely removed from reality. As such, the theme “Learning to be Human” encapsulates the obligation of philosophical reflection to its value in reality. In this sense, on the topic of the Philosophical Method, it is not merely a discussion of methodology, but rather one which engages with the inclusiveness of the human condition and the obligation of each individual to the present. “Becoming human” is not merely a goal; it is a process as well. In this globalized era built on consensus, reflection rooted in mankind as individuals to a group of individuals as both a starting point and an end-goal, is the premise for which communities that span cultures and geography can be built.
正如马克思在1853年12月14日致恩格斯的信中征引的著名拉丁语警句强调的那样，“人类之事我都关切”Nihil humani a me alienum puto(Nothing human is alien to me)。这句话的出处是古希腊的著名喜剧作家Publibus Terentius Afer(190-159B.C.)在《自我惩罚者》（Heautontimorumenos）的剧本，其原文是“Homo sum:Human nihil a me alienum puto”（我是人，人类之事没有什么于我无关）。这样的断言既来自人对自身独特性的理解，也来自一种面向自身的责任感和群体认同感。在任何一个时代，作为一个群体指称的人能够成为涵括各种哲学思考的论域。正如本次大会的主办方FISP（国际哲学团体联合会）主席、著名哲学家Dermot Moran强调的那样，“本次大会提供了迄今为止任何一届世界哲学大会中最大、最丰富和最多样的哲学议程。所有形式的哲学都被囊括其中：不仅仅是那些传统意义上在希腊、印度、犹太、基督教、伊斯兰教和中国的伟大思想体系中的哲学，还包括了马克思主义哲学、环境哲学、原住文化哲学、世界大同哲学以及在边缘处的哲学。这体现了一种超越以传统范畴为核心的狭隘的西方式哲学进路的真正尝试。”哲学反思的价值恰在于脱离自身固有的框架展开持续的批判和视野拓展的可能性。随着时间不断变化的生活实践中，造成了人的自我理解的流变。与此相对，地域的差异和文化传统的区别造成的则是共时性的群体差异。时间和空间两个维度上造成的差异就必然造成任何一个理解范式必然具有的局限性。西方哲学一旦成为哲学形式的范式和标准，那么我们就不得不面对局限性的困扰。与此同时，不同类型的思想资源，又可以体现哲学思考的范式限制带来的问题，正如J Obi Oguejiofor在讨论非洲哲学的过程中强调的那样，非洲哲学和文化在广义上对身份（认同）的追求，是人类危机在非洲语境中的体现。这既体现在许多西方哲学家相对单一和闭塞的视野中，也体现在当代非洲哲学家对他们的隐秘的抵抗之中。
As with the Latin epigram that Marx had penned to Engels in a letter dated 14 December 1853, “Nihil humani a me alienum puto” (Nothing human is alien to me). The origin of this statement is from the script of Heautontimorumenos (The Self-Tormentor), penned by the famous ancient Greek dramatist Publibus Terentius Afer (190 – 159 B.C.), and its original text reads “Homo sum: Human nihil a me alienum puto” (I am human, and I think nothing human is alien to me). This conclusion comes from the individual’s own understanding of his unique circumstances, and also comes from a sense of responsibility to himself and a sense of identity to the group. Regardless of what era we are in, an individual who is part of a bigger group can become a microcosm that encapsulates various philosophical schools of thought. As with what Mr. Dermot Moran, our current chairperson for FISP (International Federation of Philosophical Societies) has emphasized, “This year’s Congress has, more than the previous editions of the World Congress of Philosophy, provided with us the biggest, most enriching, and most diversified platform for philosophical dialogue. All of the branches of philosophy have been covered: not only those traditionally revered as ancient schools of philosophical thought like that of the Greek, Indian, Jewish, Christian, Islamic and Chinese civilizations, but also those which exist at the fringes of mainstream discourse, such as Marxist philosophy, environmental philosophy, aboriginal cultural philosophy, the world universalism philosophy. All of these showcase a kind of transcendent approach to the Eurocentric approach of philosophy which was centered on traditional schools of thought. With the sands of time changing in our life practices, this has resulted in the fluidity of how people understand themselves. In contrast, geographical and cultural differences have resulted in divergences between communities during the same period of time. Differences arising from the two dimensions of space and time have resulted in the inevitable eventuality that paradigms are bound by their various limitations. Once western philosophy becomes the standard and paradigm that defines philosophy as a whole, we are forced to confront the dilemma of these limitations. At the same time, different schools of thought can also showcase the problems brought about by these paradigmatic limitations – as with what J Obi Oguejiofor emphasized in his discussion on the development of African philosophy, African philosophy and culture in broad terms encapsulate the pursuit of an individual’s identity, and this can be said to be a manifestation of humanity’s crisis under the African discourse. This phenomenon is embodied in the relatively narrow worldview of western philosophers, and also exists in the subtle resistance of contemporary African philosophers against their western counterparts.
与此同时，面对如此多元和复杂的生活世界，自我的层次感和立体感就显得十分重要。正如本次大会组委会学术委员会主席杜维明教授指出的那样，“学以成人是理论和的结合，是认知，也是行为。个人不是孤立的个体，是一个网络的中心点，也是另一个中心点的组成部分。学做人，必然牵涉他者，如家庭、群体、民族、社会、国家、宇宙。从生物人到文化人、文明人、政治人、经济人、生态人，等等，包括各种人物角色的转换，人始终处在转化和被转化，塑造和被塑造的变化过程之中。”从这个角度上说，全球化语境给哲学反思提出的要求有三：其一，对任何一种思维范式和哲学进路的局限性的充分且清醒的意识；其二，对于任何一个文化传统的独特性和其在历史上形成的“自足性”的完全尊重；其三，作为人类整体责任的哲学反思是一个开放的过程，而不是以某种目标为导向的规约和固化。
At the same time, in a world as diverse and complicated as ours, the different dimensions and layers that make up our individual selves have become more apparent. Quoting the chairperson of our academic team for this year’s congress, Professor Du Weiming, “Learning to be human is a combination of both theory and practice; it is both cognition and action. The individual is not an isolated entity, it is but a node in a network, and perhaps even a component of another node. To learn to be human, we have to engage with other individuals, be it families, groups, nationalities, societies, countries, and the universe. From biological beings to cultural entities, civilized people, political individuals, economic agents, and ecological human-beings, all of these involve role-switching, with human beings continuously existing in a process of changing and being changed, of shaping and being shaped.” In this regard, we have to take note of three points on philosophical reflection, especially in this globalized world today: firstly, we have to understand clearly the limitations relating to each thought paradigm and the development of philosophical thought; next, we have to treat the uniqueness of cultural traditions and their place in history as “self-sufficient” with utmost respect; thirdly, as the collective responsibility of humanity, philosophical reflection should be an open process, and not one which is a goal-oriented ossification of pursuing a contractual obligation.
在本次世界哲学大会上，学者们从不同的角度回应了上述的基本要求。来自芬兰的Sara Heinamaa教授和中国当代著名哲学学者倪梁康教授都从现象学视角出发理解自我的构成问题。Heinamaa教授强调，“意义建构的自我不是一个孤独的主体或形式原则，而是一个具有时间厚度和社会嵌入性的动态结构。现象学的自我不仅仅是思考的理智行为的主体，而且还是生活在情感的感性与动态性及其表现乃至交流之中的。”时间的厚度与社会嵌入性就明确地提示了开放性。与此相对，倪梁康教授的讨论则从自身意识到人格生成来理解自我的构建和哲学分析，通过本性与习性的差异理解人格的生成，他强调“儒家更应当是一种自身教育意义上的教化主义。在这个问题上，胡塞尔的现象学与儒家的心学传统十分贴近”。两种传统的贴近并不是为两种不同的哲学思考方式进行某种合法性和正确性的互证，而是凸显不同传统共同关切的问题的重要性。
In this year’s Congress, academics have managed to meet the above requirements from various points of views. Professor Sara Heinamaa from Finland and Professor Ni Liangkang, a renowned contemporary philosopher from China, have discussed the problem of identity-construction from a phenomenological perspective. Professor Heinamaa has iterated, “Identity-construction is not an isolated entity or a theoretical principle, rather, it is a fluid construct which possesses the resonance of time and the ability to meld with society. The self in phenomenology does not merely refer to the entity that concerns itself with rational thought and action, but also the sensibility and dynamics of emotion, and its expression and subsequent communication.” The resonance of time and its ability to be embedded into society has very clearly shown its openness. In contrast, Professor Ni Liangkang’s discussion conveyed the concept of self-realization to the development of each individual’s personality, to help understand one’s identity-construction and meta-analysis. Using the argument of nature vs. nurture to explore how one’s personality is formed, he emphasised that “Confucianism should be an educational doctrine based on self-education. On this note, Husserl’s phenomenology and Confucian psychology is very much intertwined.” The convergence of two traditional concepts does not necessarily seek to authenticate or legitimize the other’s verities, but instead highlights the importance of this singular problem that has spanned different cultures.
北京大学的王中江教授通过对经典文本的诠释传统的解读说明中国传统文化中的差异性、同一性和多样性的共存，从中国视角出发为多元性和开放性的哲学思考与人文价值建构提供了坚实的基础。来自墨西哥的Mercedes De La Garza教授通过对玛雅文明中的人、时间、世界的内涵及其思想传统分析，展现出?明的差异往往成为更元和开放的整体理解和世界图景的重要组成部分。非洲哲学诠释学的奠基人之一，尼日利亚的著名哲学家Theophilus Okere将自我这一概念放入特定语言传统的语义学视角中进行理解，从伊博语中与自我有关的语词出发，从语义结构中理解一种独特的语言传统如何建立关于自我的叙述。语言、文化传统、社会结构乃至教化模式的差异，都可能产生愈加丰富、立体化的思想图景。
Professor Wang Zhongjiang of Peking University explained the coexistence of heterogeneity, homogeneity and diversity in traditional Chinese culture through an interpretation of classical texts, and offered the Chinese perspective of building a foundation on a pluralistic and open philosophical approach with the construction of humanistic values. Professor Mercedes De La Garza from Mexico analyzed the people, time, worldview as well as the thought traditions of the Mayan civilization and showed that the heterogeneity of civilisations has become an important basis for the construction of a more diverse and open global system of thought. As one of the founders of African philosophical hermeneutics, renowned philosopher Theophilius Okere from Nigeria framed the notion of the self from a semantic perspective of a particular language tradition, and explored the words used in the Igbo language which referred to the self, and thus established how a particular linguistic tradition can establish a narrative about the self. The differences between language, cultural traditions, societal structures and even educational doctrines can give rise to a landscape of more enriching and concrete schools of thought.
在此基础上，不同的哲学家都十分自觉地接受了全球语境的现实并以之为基础，从不同角度强调作为全球共同体的思想基础的包容多元的世界图景的重要性。澳大利亚的Paul Healy对于文化交流的分析就是从全球化语境出发的，理解如何实现跨文化的学习和视域拓展，而不是在文化差异的设定之下不得不面对的文化冲突。基于同一种价值立场，Herta Nagl-Docekal通过不同类型的共同体分析，从康德的道德哲学出发，强调“一个非排他性的全球共同体”的重要性。
On this note, different philosophers have consciously accepted the global realities and have, on the basis of that and from different perspectives, emphasized the importance of an inclusive and diverse world as the foundation of the global community. Paul Healy from Australia analyzed cultural communication in a globalized context, and talked about the realization of cross-cultural learning and the expansion of our worldview, as opposed to cultural clashes arising from these differences in culture. Sharing the same value judgement, Herta Nagl-Docekal emphasized the importance of a “non-exclusionary global community” through an analysis of different types of communities, offering an interpretation through the lens of Kantian moral philosophy.
“学以成人”作为主题和出发点，可以让哲学界理解反思的责任及其实践价值。全球化语境作为这种反思的底色，就必然要求对多元反思范式的接纳和包容。从某种意义上说，能够产生一种多元包容的世界哲学图景，需要两个看似矛盾的前提：一方面，人类作为一个群体有着共同的关切和挑战；另一方面，每一种自足的文化传统之间的差异显然是不可避免的，这些差异本身可能给我们带来完全不同的世界图景。我们应该承认任何文化传统和思考范式面对共同关切和挑战时提出的解决方案都不存在天然的价值优先级。
“Learning to be Human”, as both our theme and our starting point, can allow philosophy as a whole to understand its responsibility in reflection and value in action. With globalization as a background for this sort of philosophical reflection, it is imperative that we call for a more inclusive and open approach to the heterogeneity of paradigmatic reflection. In some sense, to bring about an inclusive world, we require two seemingly contradictory premises: on one hand, humanity as a collective has its own concerns and challenges; one the other, differences between each and every self-sufficient cultural tradition are inevitable, but these differences can perhaps bring about a wholly different worldview. As such, we should acknowledge that there is no one cultural tradition or thought paradigm which can bring to the table an inherently more valuable solution when faced with the common concerns and challenges faced by mankind.
更为重要的是，世界图景的复杂性并不仅仅来自文化的差异，更来自人和人类的生活世界本身的动态性和复杂性，不妨说，多元和差异化的世界图景与反思范式是来自生活和人自身开放性的必然要求。有了这样一种基本的共识，“学以成人”这一主题就可以在全球化时代凸显出哲学反思的价值。
More importantly, the complexity of our global prospects do not only come from cultural differences, but also from the inherent complexities and dynamism of mankind and our engagement with the world; in fact, it might be said that a pluralistic and heterogeneous worldview and paradigmatic reflection are but inevitable products of life and mankind’s pursuit for inclusiveness. With this common understanding, then can the theme of “Learning to be Human” highlight the value of philosophical reflection in this globalized era.
Commentary Two (Key words: The Global Value of Philosophy)
学以成人：全球化时代的哲学价值
——如何塑造多元包容的世界哲学图景
Learning to be Human: The Value of Philosophy in a Globalised Era
– To create a diversified and inclusive philosophical worldview
在一种全球化的语境中，特别是以文化与民族之间的利益和价值冲突为基本底色的世界现实中，集合全球哲学家围绕“学以成人”为主题展开以多元、包容，乃至和谐为目标的思想对话，其意义何在？换言之，这样的对话和思想的激荡在多大程度上有达成目标的可能性？显然，对于作为持续追问和探究的哲学而言，目标的达成与过程的开放同样重要。哲学学术的讨论不能完全无视现实的关切。“学以成人”体现的就是哲学反思的责任感和现实价值。从这个意义上讲，关于人的哲学方式不仅是方法，更保证人的开放性，也是每一个个体在当下的责任。成人不仅是目标，更是过程。以个体和群体的人为出发点和目标的反思是全球化时代以共识为基础完成跨文化和跨区域共同体建构的前提。
Under the context of globalization, especially a global reality that is rooted in the differences between various cultural and ethnic interests and values, what exactly is the intrinsic value of gathering philosophers from all over the world to engage in a diversified, inclusive philosophical dialogue – perhaps even with the goal of peace – with the theme “Learning to be Human”? In other words, to what extent can this sort of dialogue and brainstorming achieve its goal? Evidently, to philosophers who have made the pursuit of Truth their goal, the realization of that goal as well as the openness of the entire process are weighted in equal measure. It is not right that the discussion of philosophical academia be entirely removed from reality. As such, the theme “Learning to be Human” encapsulates the obligation of philosophical reflection to its value in reality. In this sense, on the topic of the Philosophical Method, it is not merely a discussion of methodology, but rather one which engages with the inclusiveness of the human condition and the obligation of each individual to the present. “Becoming human” is not merely a goal; it is a process as well. In this globalized era built on consensus, reflection rooted in mankind as individuals to a group of individuals as both a starting point and an end-goal, is the premise for which communities that span cultures and geography can be built.
正如马克思在1853年12月14日致恩格斯的信中征引的著名拉丁语警句强调的那样，“人类之事我都关切”Nihil humani a me alienum puto(Nothing human is alien to me)。这句话的出处是古希腊的著名喜剧作家Publibus Terentius Afer(190-159B.C.)在《自我惩罚者》（Heautontimorumenos）的剧本，其原文是“Homo sum:Human nihil a me alienum puto”（我是人，人类之事没有什么于我无关）。这样的断言既来自人对自身独特性的理解，也来自一种面向自身的责任感和群体认同感。在任何一个时代，作为一个群体指称的人能够成为涵括各种哲学思考的论域。正如本次大会的主办方FISP（国际哲学团体联合会）主席、著名哲学家Dermot Moran强调的那样，“本次大会提供了迄今为止任何一届世界哲学大会中最大、最丰富和最多样的哲学议程。所有形式的哲学都被囊括其中：不仅仅是那些传统意义上在希腊、印度、犹太、基督教、伊斯兰教和中国的伟大思想体系中的哲学，还包括了马克思主义哲学、环境哲学、原住文化哲学、世界大同哲学以及在边缘处的哲学。这体现了一种超越以传统范畴为核心的狭隘的西方式哲学进路的真正尝试。”哲学反思的价值恰在于脱离自身固有的框架展开持续的批判和视野拓展的可能性。随着时间不断变化的生活实践中，造成了人的自我理解的流变。与此相对，地域的差异和文化传统的区别造成的则是共时性的群体差异。时间和空间两个维度上造成的差异就必然造成任何一个理解范式必然具有的局限性。西方哲学一旦成为哲学形式的范式和标准，那么我们就不得不面对局限性的困扰。与此同时，不同类型的思想资源，又可以体现哲学思考的范式限制带来的问题，正如J Obi Oguejiofor在讨论非洲哲学的过程中强调的那样，非洲哲学和文化在广义上对身份（认同）的追求，是人类危机在非洲语境中的体现。这既体现在许多西方哲学家相对单一和闭塞的视野中，也体现在当代非洲哲学家对他们的隐秘的抵抗之中。
As with the Latin epigram that Marx had penned to Engels in a letter dated 14 December 1853, “Nihil humani a me alienum puto” (Nothing human is alien to me). The origin of this statement is from the script of Heautontimorumenos (The Self-Tormentor), penned by the famous ancient Greek dramatist Publibus Terentius Afer (190 – 159 B.C.), and its original text reads “Homo sum: Human nihil a me alienum puto” (I am human, and I think nothing human is alien to me). This conclusion comes from the individual’s own understanding of his unique circumstances, and also comes from a sense of responsibility to himself and a sense of identity to the group. Regardless of what era we are in, an individual who is part of a bigger group can become a microcosm that encapsulates various philosophical schools of thought. As with what Mr. Dermot Moran, our current chairperson for FISP (International Federation of Philosophical Societies) has emphasized, “This year’s Congress has, more than the previous editions of the World Congress of Philosophy, provided with us the biggest, most enriching, and most diversified platform for philosophical dialogue. All of the branches of philosophy have been covered: not only those traditionally revered as ancient schools of philosophical thought like that of the Greek, Indian, Jewish, Christian, Islamic and Chinese civilizations, but also those which exist at the fringes of mainstream discourse, such as Marxist philosophy, environmental philosophy, aboriginal cultural philosophy, the world universalism philosophy. All of these showcase a kind of transcendent approach to the Eurocentric approach of philosophy which was centered on traditional schools of thought. With the sands of time changing in our life practices, this has resulted in the fluidity of how people understand themselves. In contrast, geographical and cultural differences have resulted in divergences between communities during the same period of time. Differences arising from the two dimensions of space and time have resulted in the inevitable eventuality that paradigms are bound by their various limitations. Once western philosophy becomes the standard and paradigm that defines philosophy as a whole, we are forced to confront the dilemma of these limitations. At the same time, different schools of thought can also showcase the problems brought about by these paradigmatic limitations – as with what J Obi Oguejiofor emphasized in his discussion on the development of African philosophy, African philosophy and culture in broad terms encapsulate the pursuit of an individual’s identity, and this can be said to be a manifestation of humanity’s crisis under the African discourse. This phenomenon is embodied in the relatively narrow worldview of western philosophers, and also exists in the subtle resistance of contemporary African philosophers against their western counterparts.
与此同时，面对如此多元和复杂的生活世界，自我的层次感和立体感就显得十分重要。正如本次大会组委会学术委员会主席杜维明教授指出的那样，“学以成人是理论和的结合，是认知，也是行为。个人不是孤立的个体，是一个网络的中心点，也是另一个中心点的组成部分。学做人，必然牵涉他者，如家庭、群体、民族、社会、国家、宇宙。从生物人到文化人、文明人、政治人、经济人、生态人，等等，包括各种人物角色的转换，人始终处在转化和被转化，塑造和被塑造的变化过程之中。”从这个角度上说，全球化语境给哲学反思提出的要求有三：其一，对任何一种思维范式和哲学进路的局限性的充分且清醒的意识；其二，对于任何一个文化传统的独特性和其在历史上形成的“自足性”的完全尊重；其三，作为人类整体责任的哲学反思是一个开放的过程，而不是以某种目标为导向的规约和固化。
At the same time, in a world as diverse and complicated as ours, the different dimensions and layers that make up our individual selves have become more apparent. Quoting the chairperson of our academic team for this year’s congress, Professor Du Weiming, “Learning to be human is a combination of both theory and practice; it is both cognition and action. The individual is not an isolated entity, it is but a node in a network, and perhaps even a component of another node. To learn to be human, we have to engage with other individuals, be it families, groups, nationalities, societies, countries, and the universe. From biological beings to cultural entities, civilized people, political individuals, economic agents, and ecological human-beings, all of these involve role-switching, with human beings continuously existing in a process of changing and being changed, of shaping and being shaped.” In this regard, we have to take note of three points on philosophical reflection, especially in this globalized world today: firstly, we have to understand clearly the limitations relating to each thought paradigm and the development of philosophical thought; next, we have to treat the uniqueness of cultural traditions and their place in history as “self-sufficient” with utmost respect; thirdly, as the collective responsibility of humanity, philosophical reflection should be an open process, and not one which is a goal-oriented ossification of pursuing a contractual obligation.
在本次世界哲学大会上，学者们从不同的角度回应了上述的基本要求。来自芬兰的Sara Heinamaa教授和中国当代著名哲学学者倪梁康教授都从现象学视角出发理解自我的构成问题。Heinamaa教授强调，“意义建构的自我不是一个孤独的主体或形式原则，而是一个具有时间厚度和社会嵌入性的动态结构。现象学的自我不仅仅是思考的理智行为的主体，而且还是生活在情感的感性与动态性及其表现乃至交流之中的。”时间的厚度与社会嵌入性就明确地提示了开放性。与此相对，倪梁康教授的讨论则从自身意识到人格生成来理解自我的构建和哲学分析，通过本性与习性的差异理解人格的生成，他强调“儒家更应当是一种自身教育意义上的教化主义。在这个问题上，胡塞尔的现象学与儒家的心学传统十分贴近”。两种传统的贴近并不是为两种不同的哲学思考方式进行某种合法性和正确性的互证，而是凸显不同传统共同关切的问题的重要性。
In this year’s Congress, academics have managed to meet the above requirements from various points of views. Professor Sara Heinamaa from Finland and Professor Ni Liangkang, a renowned contemporary philosopher from China, have discussed the problem of identity-construction from a phenomenological perspective. Professor Heinamaa has iterated, “Identity-construction is not an isolated entity or a theoretical principle, rather, it is a fluid construct which possesses the resonance of time and the ability to meld with society. The self in phenomenology does not merely refer to the entity that concerns itself with rational thought and action, but also the sensibility and dynamics of emotion, and its expression and subsequent communication.” The resonance of time and its ability to be embedded into society has very clearly shown its openness. In contrast, Professor Ni Liangkang’s discussion conveyed the concept of self-realization to the development of each individual’s personality, to help understand one’s identity-construction and meta-analysis. Using the argument of nature vs. nurture to explore how one’s personality is formed, he emphasised that “Confucianism should be an educational doctrine based on self-education. On this note, Husserl’s phenomenology and Confucian psychology is very much intertwined.” The convergence of two traditional concepts does not necessarily seek to authenticate or legitimize the other’s verities, but instead highlights the importance of this singular problem that has spanned different cultures.
北京大学的王中江教授通过对经典文本的诠释传统的解读说明中国传统文化中的差异性、同一性和多样性的共存，从中国视角出发为多元性和开放性的哲学思考与人文价值建构提供了坚实的基础。来自墨西哥的Mercedes De La Garza教授通过对玛雅文明中的人、时间、世界的内涵及其思想传统分析，展现出?明的差异往往成为更元和开放的整体理解和世界图景的重要组成部分。非洲哲学诠释学的奠基人之一，尼日利亚的著名哲学家Theophilus Okere将自我这一概念放入特定语言传统的语义学视角中进行理解，从伊博语中与自我有关的语词出发，从语义结构中理解一种独特的语言传统如何建立关于自我的叙述。语言、文化传统、社会结构乃至教化模式的差异，都可能产生愈加丰富、立体化的思想图景。
Professor Wang Zhongjiang of Peking University explained the coexistence of heterogeneity, homogeneity and diversity in traditional Chinese culture through an interpretation of classical texts, and offered the Chinese perspective of building a foundation on a pluralistic and open philosophical approach with the construction of humanistic values. Professor Mercedes De La Garza from Mexico analyzed the people, time, worldview as well as the thought traditions of the Mayan civilization and showed that the heterogeneity of civilisations has become an important basis for the construction of a more diverse and open global system of thought. As one of the founders of African philosophical hermeneutics, renowned philosopher Theophilius Okere from Nigeria framed the notion of the self from a semantic perspective of a particular language tradition, and explored the words used in the Igbo language which referred to the self, and thus established how a particular linguistic tradition can establish a narrative about the self. The differences between language, cultural traditions, societal structures and even educational doctrines can give rise to a landscape of more enriching and concrete schools of thought.
在此基础上，不同的哲学家都十分自觉地接受了全球语境的现实并以之为基础，从不同角度强调作为全球共同体的思想基础的包容多元的世界图景的重要性。澳大利亚的Paul Healy对于文化交流的分析就是从全球化语境出发的，理解如何实现跨文化的学习和视域拓展，而不是在文化差异的设定之下不得不面对的文化冲突。基于同一种价值立场，Herta Nagl-Docekal通过不同类型的共同体分析，从康德的道德哲学出发，强调“一个非排他性的全球共同体”的重要性。
On this note, different philosophers have consciously accepted the global realities and have, on the basis of that and from different perspectives, emphasized the importance of an inclusive and diverse world as the foundation of the global community. Paul Healy from Australia analyzed cultural communication in a globalized context, and talked about the realization of cross-cultural learning and the expansion of our worldview, as opposed to cultural clashes arising from these differences in culture. Sharing the same value judgement, Herta Nagl-Docekal emphasized the importance of a “non-exclusionary global community” through an analysis of different types of communities, offering an interpretation through the lens of Kantian moral philosophy.
“学以成人”作为主题和出发点，可以让哲学界理解反思的责任及其实践价值。全球化语境作为这种反思的底色，就必然要求对多元反思范式的接纳和包容。从某种意义上说，能够产生一种多元包容的世界哲学图景，需要两个看似矛盾的前提：一方面，人类作为一个群体有着共同的关切和挑战；另一方面，每一种自足的文化传统之间的差异显然是不可避免的，这些差异本身可能给我们带来完全不同的世界图景。我们应该承认任何文化传统和思考范式面对共同关切和挑战时提出的解决方案都不存在天然的价值优先级。
“Learning to be Human”, as both our theme and our starting point, can allow philosophy as a whole to understand its responsibility in reflection and value in action. With globalization as a background for this sort of philosophical reflection, it is imperative that we call for a more inclusive and open approach to the heterogeneity of paradigmatic reflection. In some sense, to bring about an inclusive world, we require two seemingly contradictory premises: on one hand, humanity as a collective has its own concerns and challenges; one the other, differences between each and every self-sufficient cultural tradition are inevitable, but these differences can perhaps bring about a wholly different worldview. As such, we should acknowledge that there is no one cultural tradition or thought paradigm which can bring to the table an inherently more valuable solution when faced with the common concerns and challenges faced by mankind.
更为重要的是，世界图景的复杂性并不仅仅来自文化的差异，更来自人和人类的生活世界本身的动态性和复杂性，不妨说，多元和差异化的世界图景与反思范式是来自生活和人自身开放性的必然要求。有了这样一种基本的共识，“学以成人”这一主题就可以在全球化时代凸显出哲学反思的价值。
More importantly, the complexity of our global prospects do not only come from cultural differences, but also from the inherent complexities and dynamism of mankind and our engagement with the world; in fact, it might be said that a pluralistic and heterogeneous worldview and paradigmatic reflection are but inevitable products of life and mankind’s pursuit for inclusiveness. With this common understanding, then can the theme of “Learning to be Human” highlight the value of philosophical reflection in this globalized era.