用反思理解世界 以对话发现中国
来源：学术进展
作者：
时间：2018-08-18
用反思理解世界 以对话发现中国
——世界哲学大会与中国思想话语的建构
Understanding the world through reflection, discovering China through dialogue
——The World Congress of Philosophy and the Construction of Chinese Ideological Discourse
在北京召开的第二十四届世界哲学大会开创了其百年历史以来的众多第一：第一次来到中国，第一次有超过6000人的参与，第一次有超过5000篇论文投稿，第一次有超过1000场的各类活动。反思议题的多元性、学术对话的开放性及文化传统的丰富性，很大程度上体现了全球化时代哲学研究发展的趋势，不断突破西方哲学的话语阈限，体现亚洲、非洲及南美等不同文化语境中的哲学思考的差异性，并且在差异性中找到对话的理性空间，从而体现更具包容性的哲学反思和理论建构范式。与此同时，此次世界哲学大会的另一个重要特征就是第一次以中国传统哲学的反思范式和议题框架设定主题，围绕着“学以成人”，融入从传统到未来、从个体到群体、从精神到自然的不同层面，体现了中国哲学主题的诠释空间和理论潜力。不妨说，此次世界哲学大会的意义就在于以下两个并行不悖的方面：其一，不断融入差异化、多元化的传统和哲学视角，用反思理解世界的多样性，拓展哲学的当代价值——以非冲突的方式化解人与人、文化与文化、人与社会、人与自然之间的紧张和矛盾；其二，中国哲学的问题框架和反思主题凸显了中国话语的当代价值，用全球化环境中的中国话语的发现与建构来激活中国思想传统，传统的活力进而为中国哲学的发展和文化价值注入新的动力。简言之，不妨说，世界哲学大会是用反思理解世界，以对话发现中国。
This year’s World Congress of Philosophy, held in Beijing, can lay claim to many new firsts in its 100-year history: this is the first time it has been held in China, the first time it has welcomed more than 6,000 participants, the first time more than 5,000 papers were submitted, and the first time it has organized more than 1,000 events. This year’s conference reflects on the diversity of issues, the openness of academic dialogues and the richness of cultural traditions. To a large degree, it embodies the development trends of philosophical research in an era of globalization, and breaks through the discourse threshold of Western philosophy, embodying the differences in philosophical thought in Asia, Africa and South America, and other different cultural contexts. Out of these differences it finds a more ideal space for discourse, and embodies a paradigm for more inclusive philosophical reflection and theory construction paradigm. Another important feature of this year’s World Congress of Philosophy is that it is the first time it has chosen a theme based on the reflective paradigms and topic framework of traditional Chinese philosophy, centering on “learning to be human,” and integration on different levels, such as traditions into futures, individuals into groups, and spirit into nature, thus embodying the theoretical potential of Chinese philosophical themes and their potential as interpretation spaces. It may be said that the significance of this session of the World Congress of Philosophy lies in the following two parallel aspects: First, that it integrates differentiated, diverse traditional and philosophical perspectives, and uses reflection to understand the diversity of the world and expand the contemporary value of philosophy, uses a non-conflict manner to resolve tensions and contradictions between people and people, cultures and cultures, people and societies, and between man and nature; Second, the problem framework and reflective theme of Chinese philosophy highlights the contemporary value of Chinese discourse, while using the discovery and construction of Chinese discourse in a globalizing environment to stimulate the Chinese ideological tradition, which in turn injects new impetus to the development and cultural value of Chinese philosophy. In short, it may be said that the World Congress of Philosophy uses reflection to understand the world and to discover China through dialogue.
全球化给人类带来的各种挑战中，最为棘手的应该是高速信息化和贸易全球化带来的跨文化交流爆发性增长带来的文化乃至价值观的冲突。与此同时，文化的差异和价值观的冲突还背负则近代以来的殖民及西方中心主义的历史包袱，从价值融合到文化认同，不同的文化面临完全不同的挑战，也不得不应对人类共同的挑战与问题。从这个角度说，理解世界就是要认同多元和尊重差异，而在多元和差异的基础上，中国思想的话语价值才能得到充分的凸显。
Among the various challenges that globalization poses to humanity, the most difficult should be the conflict between culture and values brought about by the explosive growth of cross-cultural communication caused by trade and information globalization. At the same time, cultural differences and conflicts of values also bear the historical burdens of colonialism and eurocentrism. From value integration to cultural identities, different cultures face completely different challenges of their own while still having to cope with the same challenges and issues faced by all of mankind. From this perspective, understanding the world means accepting diversity and respecting differences. Only on this basis of diversity and difference, can the value of discourse on Chinese thought truly become clear.
不同文化传统对自身思考方式和价值系统的认同，首先挑战的就是学术思考的单语言强权。著名女性哲学家Judith Bulter就十分敏感地以超越单语主义来讨论性别主义和女性哲学，她指出“性或性别不能脱离语言的建构，语言学的建构本身就是性别的一部分；与此同时，性别在跨语言环境中只是一个艰难的翻译的结果。在很多语言中，作为翻译结果的性别（概念或符号）并没有形成明确的所指。”无独有偶，Hans-Julius Schneider在探讨精神或灵性是否可以成为文化与宗教差异的桥梁的问题时，强调了全球人文学术面临的来自民族中心主义和相对主义的挑战，提出通过视域融合避免单一性和视野的限制。视野的拓展就必然引致新的反思范式的加入，Graham Parks教授就通过一个比较的视角分析如何实现仁与乌班图（Ubantu）超越，通过对“西方式的”主客体和对象化思维的超越达致更广阔的自我理解和理性反思空间，从而重新定义人与世界的关系。
When it comes to recognizing different ways of thinking and different value systems across different cultural traditions, the first challenge comes from the power of academic thinking being based around a single language. The famous philosopher Judith Butler is very eager to discuss sexism and feminine philosophy beyond monolingualism. She points out that “sex or gender cannot be separated from the construction of language. The construction of linguistics is itself part of gender; at the same time, gender in a cross-language environment is very difficult to translate. In many languages, the translation of gender (as a concept or symbol) does not clearly indicate its meaning.” Similarly, Hans-Julius Schneider is exploring whether the spirit or spirituality can act as a bridge for overcoming cultural and religious differences. He places emphasis on the challenges of ethnocentrism and relativism within the humanities scholarship around the world, and proposes a ‘fusion of horizons’ to get past limitations of unity and vision. The expansion of vision will inevitably lead to the addition of a new reflective paradigm. Professor Graham Parks analyzes how to achieve the transcendence of the Chinese concept of ‘Ren’ and Ubantu through a comparative perspective, and through surpassing the "Western" style of subject and object and object-oriented thinking create a broader space for self-understanding and rational reflection, thus redefining the relationship between man and the world.
作为有别于西方和其他文化传统的独特思想模式，中国传统思想既有自身的独特性，又可以巧妙地应和不同哲学传统中对基础问题的关切，并且从自身的独特性出发对这些问题的理解和分析提供更具活力也更面向生活实践的解决方案。著名的汉学家、哲学家安乐哲（Roger T. Ames）教授就十分强调中国哲学的独特性价值，他认为中国传统的儒家思想建立在“角色伦理”的基础上，这与西方的经验主义和理性主义都不同。“儒家角色伦理开始于一个以关系建构的人的概念，使家庭角色与共同体关系成为提升道德能力的切入点，能够引起道德想象并使产生人类道德实体的关系得以发展，而且还包含着一个以家庭为中心的，与亚伯拉罕宗教相对的无神论价值模式。”人的建构方式的独特性联结着对世界和他人的认知模式，华东师范大学的杨国荣教授强调中国传统思想中的“人”与“天”的两个并行不悖的视角如何实现了一种整体与和谐的世界图景及生活价值基础。我与他人的二元对立和紧张关系在中国传统哲学的语境中被人与天的视角的“共美”消解了。
As a unique mode of thinking different from Western and other cultural traditions, traditional Chinese thinking can address the fundamental issues troubling different philosophical traditions, and provide more dynamic, practical, life-oriented solutions for understanding and analyzing these issues. Professor Roger T. Ames, a famous sinologist and philosopher, emphasized the unique value of Chinese philosophy. He believed that traditional Chinese Confucianism was based on "role ethics", which is different from Western concepts like empiricism and rationalism. "Confucian role ethics begins with the concept of a person constructed by their relationships, which makes their role within their family and within their community the starting point for moral empowerment, generating moral imagination, and developing the relationships that produce moral people. This implies a more atheistic, family-centered value model in contrast with Abrahamic models. Connecting the uniqueness of human construction with a cognitive model of the world and others, Professor Yang Guorong of East China Normal University how the two parallel perspectives of "man" and "heaven" in Chinese traditional thought create a holistic and harmonious world view and the basic value of life. The binary opposition and tension between the self and others in the context of Chinese traditional philosophy has been dispelled by the "common beauty" of the perspective of man and heaven.
与此相对，著名现象学和比较哲学家张祥龙教授则利用现象学的视角重新诠释中国儒家思想。通过儒家思想与马克斯舍勒的现象学伦理学的对比，理解共同体内部的生活经验与在现象学刻画视角中的价值先在性之间的内在关联。
In contrast, Professor Zhang Xianglong, a famous phenomenological and comparative philosopher, reinterprets Chinese Confucianism from the perspective of phenomenology. Through contrasting Confucianism and Max Scheler's phenomenological ethics, we can understand the inner relationships between life experiences within community and the value presupposition in the perspective of phenomenological portrayal.
对中国哲学独特性的理解不仅限于理论的梳理，更体现在面向实践和现实挑战的分析。新加坡的Tan Sor-hoon教授尝试说明如何建立多元文化世界中的儒学，从而让儒学成为多元文化中具有活力和积极价值的重要组成部分。著名德国哲学家Hans Lenk教授则从实践伦理学的角度，以“仁”的概念为桥梁贯通古代与现代视域。在他看来，“伦理学主要是一种关于具体生活并且其中展现出来的实践性决断的事务，即关于我们良心的决断。这一决断是在一种关于任何其他人类以及进入责任和行动可触及范围领域之内的任何其他生命的总体性观念之下做出的。”伦理行为的实践性和具体感，让中国哲学的实践面相的价值得到了凸显。
Understanding the uniqueness of Chinese philosophy is not only limited to combing through the theory, but is also embodied in the analysis of practical and realistic challenges. Professor Tan Sor-hoon of Singapore tried to explain how to build Confucianism in a multicultural world, so that Confucianism could become an active, positive, and important part of multiculturalism. Professor Hans Lenk, a famous German philosopher, looked at using the Chinese concept of ‘Ren’ as a bridge between ancient and modern perspectives through the lens of practical ethics. In his view, "ethics is essentially a matter of making practical decisions about specific happenings in life, that is, our conscience-driven decisions. This decision was made under a general concept of any other human being and any other life within the realm of responsibility and action.” The practicality and concreteness of ethical behavior have highlighted the value of Chinese philosophical practice.
不妨说，正是通过不同哲学思考视角的综合和融汇，中国哲学传统的范式和特点才得到了新的诠释，从而可以成为面对当下挑战的思想资源。与此相对，通过哲学图景中的中国元素及其价值的凸显，中国哲学的活力也成为中国思想话语的坚实基础。第二十四届哲学大会不仅把世界哲学带到了中国人的面前，也通过中国推动了世界哲学的进一步开放；更为重要的是，在世界哲学学术的核心舞台上全方位地论证了中国话语和思考方式的当下价值和持久活力。
It may be said that it is through the integration and fusion of different philosophical perspectives that the paradigms and characteristics of Chinese philosophical traditions have been newly interpreted, and thus can become ideological resources to be used against current challenges. In contrast, through the prominence Chinese elements and their values in the philosophical landscape, the vitality Chinese philosophy has become a solid foundation for Chinese ideological discourse. The 24th Philosophical Conference not only brought world philosophy to the Chinese people, but also promoted the further opening of world philosophy through China; more importantly, it demonstrated the contemporary value and lasting vigor of Chinese discourse on a global stage.
对于中国哲学界而言，值得期许的事情是，世界哲学大会来到中国推动哲学在中国的发展，更迎来世界哲学图景中的中国色彩，乃至中国价值。
The Chinese philosophy community expects that this year’s World Congress of Philosophy will drive the development of philosophy in China, and add more Chinese color and values to the philosophical landscape.
——世界哲学大会与中国思想话语的建构
Understanding the world through reflection, discovering China through dialogue
——The World Congress of Philosophy and the Construction of Chinese Ideological Discourse
在北京召开的第二十四届世界哲学大会开创了其百年历史以来的众多第一：第一次来到中国，第一次有超过6000人的参与，第一次有超过5000篇论文投稿，第一次有超过1000场的各类活动。反思议题的多元性、学术对话的开放性及文化传统的丰富性，很大程度上体现了全球化时代哲学研究发展的趋势，不断突破西方哲学的话语阈限，体现亚洲、非洲及南美等不同文化语境中的哲学思考的差异性，并且在差异性中找到对话的理性空间，从而体现更具包容性的哲学反思和理论建构范式。与此同时，此次世界哲学大会的另一个重要特征就是第一次以中国传统哲学的反思范式和议题框架设定主题，围绕着“学以成人”，融入从传统到未来、从个体到群体、从精神到自然的不同层面，体现了中国哲学主题的诠释空间和理论潜力。不妨说，此次世界哲学大会的意义就在于以下两个并行不悖的方面：其一，不断融入差异化、多元化的传统和哲学视角，用反思理解世界的多样性，拓展哲学的当代价值——以非冲突的方式化解人与人、文化与文化、人与社会、人与自然之间的紧张和矛盾；其二，中国哲学的问题框架和反思主题凸显了中国话语的当代价值，用全球化环境中的中国话语的发现与建构来激活中国思想传统，传统的活力进而为中国哲学的发展和文化价值注入新的动力。简言之，不妨说，世界哲学大会是用反思理解世界，以对话发现中国。
This year’s World Congress of Philosophy, held in Beijing, can lay claim to many new firsts in its 100-year history: this is the first time it has been held in China, the first time it has welcomed more than 6,000 participants, the first time more than 5,000 papers were submitted, and the first time it has organized more than 1,000 events. This year’s conference reflects on the diversity of issues, the openness of academic dialogues and the richness of cultural traditions. To a large degree, it embodies the development trends of philosophical research in an era of globalization, and breaks through the discourse threshold of Western philosophy, embodying the differences in philosophical thought in Asia, Africa and South America, and other different cultural contexts. Out of these differences it finds a more ideal space for discourse, and embodies a paradigm for more inclusive philosophical reflection and theory construction paradigm. Another important feature of this year’s World Congress of Philosophy is that it is the first time it has chosen a theme based on the reflective paradigms and topic framework of traditional Chinese philosophy, centering on “learning to be human,” and integration on different levels, such as traditions into futures, individuals into groups, and spirit into nature, thus embodying the theoretical potential of Chinese philosophical themes and their potential as interpretation spaces. It may be said that the significance of this session of the World Congress of Philosophy lies in the following two parallel aspects: First, that it integrates differentiated, diverse traditional and philosophical perspectives, and uses reflection to understand the diversity of the world and expand the contemporary value of philosophy, uses a non-conflict manner to resolve tensions and contradictions between people and people, cultures and cultures, people and societies, and between man and nature; Second, the problem framework and reflective theme of Chinese philosophy highlights the contemporary value of Chinese discourse, while using the discovery and construction of Chinese discourse in a globalizing environment to stimulate the Chinese ideological tradition, which in turn injects new impetus to the development and cultural value of Chinese philosophy. In short, it may be said that the World Congress of Philosophy uses reflection to understand the world and to discover China through dialogue.
全球化给人类带来的各种挑战中，最为棘手的应该是高速信息化和贸易全球化带来的跨文化交流爆发性增长带来的文化乃至价值观的冲突。与此同时，文化的差异和价值观的冲突还背负则近代以来的殖民及西方中心主义的历史包袱，从价值融合到文化认同，不同的文化面临完全不同的挑战，也不得不应对人类共同的挑战与问题。从这个角度说，理解世界就是要认同多元和尊重差异，而在多元和差异的基础上，中国思想的话语价值才能得到充分的凸显。
Among the various challenges that globalization poses to humanity, the most difficult should be the conflict between culture and values brought about by the explosive growth of cross-cultural communication caused by trade and information globalization. At the same time, cultural differences and conflicts of values also bear the historical burdens of colonialism and eurocentrism. From value integration to cultural identities, different cultures face completely different challenges of their own while still having to cope with the same challenges and issues faced by all of mankind. From this perspective, understanding the world means accepting diversity and respecting differences. Only on this basis of diversity and difference, can the value of discourse on Chinese thought truly become clear.
不同文化传统对自身思考方式和价值系统的认同，首先挑战的就是学术思考的单语言强权。著名女性哲学家Judith Bulter就十分敏感地以超越单语主义来讨论性别主义和女性哲学，她指出“性或性别不能脱离语言的建构，语言学的建构本身就是性别的一部分；与此同时，性别在跨语言环境中只是一个艰难的翻译的结果。在很多语言中，作为翻译结果的性别（概念或符号）并没有形成明确的所指。”无独有偶，Hans-Julius Schneider在探讨精神或灵性是否可以成为文化与宗教差异的桥梁的问题时，强调了全球人文学术面临的来自民族中心主义和相对主义的挑战，提出通过视域融合避免单一性和视野的限制。视野的拓展就必然引致新的反思范式的加入，Graham Parks教授就通过一个比较的视角分析如何实现仁与乌班图（Ubantu）超越，通过对“西方式的”主客体和对象化思维的超越达致更广阔的自我理解和理性反思空间，从而重新定义人与世界的关系。
When it comes to recognizing different ways of thinking and different value systems across different cultural traditions, the first challenge comes from the power of academic thinking being based around a single language. The famous philosopher Judith Butler is very eager to discuss sexism and feminine philosophy beyond monolingualism. She points out that “sex or gender cannot be separated from the construction of language. The construction of linguistics is itself part of gender; at the same time, gender in a cross-language environment is very difficult to translate. In many languages, the translation of gender (as a concept or symbol) does not clearly indicate its meaning.” Similarly, Hans-Julius Schneider is exploring whether the spirit or spirituality can act as a bridge for overcoming cultural and religious differences. He places emphasis on the challenges of ethnocentrism and relativism within the humanities scholarship around the world, and proposes a ‘fusion of horizons’ to get past limitations of unity and vision. The expansion of vision will inevitably lead to the addition of a new reflective paradigm. Professor Graham Parks analyzes how to achieve the transcendence of the Chinese concept of ‘Ren’ and Ubantu through a comparative perspective, and through surpassing the "Western" style of subject and object and object-oriented thinking create a broader space for self-understanding and rational reflection, thus redefining the relationship between man and the world.
作为有别于西方和其他文化传统的独特思想模式，中国传统思想既有自身的独特性，又可以巧妙地应和不同哲学传统中对基础问题的关切，并且从自身的独特性出发对这些问题的理解和分析提供更具活力也更面向生活实践的解决方案。著名的汉学家、哲学家安乐哲（Roger T. Ames）教授就十分强调中国哲学的独特性价值，他认为中国传统的儒家思想建立在“角色伦理”的基础上，这与西方的经验主义和理性主义都不同。“儒家角色伦理开始于一个以关系建构的人的概念，使家庭角色与共同体关系成为提升道德能力的切入点，能够引起道德想象并使产生人类道德实体的关系得以发展，而且还包含着一个以家庭为中心的，与亚伯拉罕宗教相对的无神论价值模式。”人的建构方式的独特性联结着对世界和他人的认知模式，华东师范大学的杨国荣教授强调中国传统思想中的“人”与“天”的两个并行不悖的视角如何实现了一种整体与和谐的世界图景及生活价值基础。我与他人的二元对立和紧张关系在中国传统哲学的语境中被人与天的视角的“共美”消解了。
As a unique mode of thinking different from Western and other cultural traditions, traditional Chinese thinking can address the fundamental issues troubling different philosophical traditions, and provide more dynamic, practical, life-oriented solutions for understanding and analyzing these issues. Professor Roger T. Ames, a famous sinologist and philosopher, emphasized the unique value of Chinese philosophy. He believed that traditional Chinese Confucianism was based on "role ethics", which is different from Western concepts like empiricism and rationalism. "Confucian role ethics begins with the concept of a person constructed by their relationships, which makes their role within their family and within their community the starting point for moral empowerment, generating moral imagination, and developing the relationships that produce moral people. This implies a more atheistic, family-centered value model in contrast with Abrahamic models. Connecting the uniqueness of human construction with a cognitive model of the world and others, Professor Yang Guorong of East China Normal University how the two parallel perspectives of "man" and "heaven" in Chinese traditional thought create a holistic and harmonious world view and the basic value of life. The binary opposition and tension between the self and others in the context of Chinese traditional philosophy has been dispelled by the "common beauty" of the perspective of man and heaven.
与此相对，著名现象学和比较哲学家张祥龙教授则利用现象学的视角重新诠释中国儒家思想。通过儒家思想与马克斯舍勒的现象学伦理学的对比，理解共同体内部的生活经验与在现象学刻画视角中的价值先在性之间的内在关联。
In contrast, Professor Zhang Xianglong, a famous phenomenological and comparative philosopher, reinterprets Chinese Confucianism from the perspective of phenomenology. Through contrasting Confucianism and Max Scheler's phenomenological ethics, we can understand the inner relationships between life experiences within community and the value presupposition in the perspective of phenomenological portrayal.
对中国哲学独特性的理解不仅限于理论的梳理，更体现在面向实践和现实挑战的分析。新加坡的Tan Sor-hoon教授尝试说明如何建立多元文化世界中的儒学，从而让儒学成为多元文化中具有活力和积极价值的重要组成部分。著名德国哲学家Hans Lenk教授则从实践伦理学的角度，以“仁”的概念为桥梁贯通古代与现代视域。在他看来，“伦理学主要是一种关于具体生活并且其中展现出来的实践性决断的事务，即关于我们良心的决断。这一决断是在一种关于任何其他人类以及进入责任和行动可触及范围领域之内的任何其他生命的总体性观念之下做出的。”伦理行为的实践性和具体感，让中国哲学的实践面相的价值得到了凸显。
Understanding the uniqueness of Chinese philosophy is not only limited to combing through the theory, but is also embodied in the analysis of practical and realistic challenges. Professor Tan Sor-hoon of Singapore tried to explain how to build Confucianism in a multicultural world, so that Confucianism could become an active, positive, and important part of multiculturalism. Professor Hans Lenk, a famous German philosopher, looked at using the Chinese concept of ‘Ren’ as a bridge between ancient and modern perspectives through the lens of practical ethics. In his view, "ethics is essentially a matter of making practical decisions about specific happenings in life, that is, our conscience-driven decisions. This decision was made under a general concept of any other human being and any other life within the realm of responsibility and action.” The practicality and concreteness of ethical behavior have highlighted the value of Chinese philosophical practice.
不妨说，正是通过不同哲学思考视角的综合和融汇，中国哲学传统的范式和特点才得到了新的诠释，从而可以成为面对当下挑战的思想资源。与此相对，通过哲学图景中的中国元素及其价值的凸显，中国哲学的活力也成为中国思想话语的坚实基础。第二十四届哲学大会不仅把世界哲学带到了中国人的面前，也通过中国推动了世界哲学的进一步开放；更为重要的是，在世界哲学学术的核心舞台上全方位地论证了中国话语和思考方式的当下价值和持久活力。
It may be said that it is through the integration and fusion of different philosophical perspectives that the paradigms and characteristics of Chinese philosophical traditions have been newly interpreted, and thus can become ideological resources to be used against current challenges. In contrast, through the prominence Chinese elements and their values in the philosophical landscape, the vitality Chinese philosophy has become a solid foundation for Chinese ideological discourse. The 24th Philosophical Conference not only brought world philosophy to the Chinese people, but also promoted the further opening of world philosophy through China; more importantly, it demonstrated the contemporary value and lasting vigor of Chinese discourse on a global stage.
对于中国哲学界而言，值得期许的事情是，世界哲学大会来到中国推动哲学在中国的发展，更迎来世界哲学图景中的中国色彩，乃至中国价值。
The Chinese philosophy community expects that this year’s World Congress of Philosophy will drive the development of philosophy in China, and add more Chinese color and values to the philosophical landscape.