回向传统，即面对未来之道？！
来源：学术进展
作者：
时间：2018-08-18
评论稿三（传统、未来、人工智能、人的自我理解）
Commentary Three (Tradition, Future, Artificial Intelligence, and Self-Understanding)
回向传统，即面对未来之道？！
——科技、生态与人类共同体命运的哲学反思
Is Going Back to Our Roots the Way to Face the Future?!
- Philosophical Reflections on Technology, Ecology and the Community of a Shared Future for Mankind
持续不断挖掘传统，重新回归经典的诠释，是哲学思考和学术研究的重要特征。这种特征也在很大程度上决定了哲学史在哲学研究中的重要地位。哲学问题的连续性和哲学思考历史的系谱化，似乎说明哲学在问题意识上没有本质的突破。然而，对于哲学思考着而言，任何当下和未来的问题，其根本答案就来自传统。这不仅来自对哲学经典和过往的哲学家的尊敬，更在深层次意义上体现了哲学问题的连贯性和本根性。Eileen Sweeney教授通过对中世纪哲学语境中的“爱与激情”的概念史分析，理解传统本身对于一种共通的哲学话题的价值。著名的哲学家，FISP前任主席William L. McBride在纪念马克思诞辰两百周年的主题讲座中就强调马克思的哲学在当下仍保持这强大的活力和独特价值，甚至在某种意义上仍是对某些问题最为深刻和直接的洞见。不妨说，传统的价值正是依赖她在当下的活力体现出来的，面对未来的思考进路往往来自回到传统。
Continuously discovering tradition and returning to classical interpretation is an important aspect of philosophical thought and academia. This characteristic has, to a large extent, determined the importance of the history of philosophy in the realm of academia. The continuation of philosophical issues and the increasingly pedigreed nature of the history of philosophical thought seem to point that philosophy has had no breakthrough in the issue of problem-consciousness. However, from the perspective of philosophy thinkers, any problem at present or which might arise in the future – its inherent answer can be found in tradition. This has not only brought about respect for classical philosophical texts and past philosophers, but has also, on a deeper level, highlighted the continuity and innateness of these philosophical questions. Professor Eileen Sweeny has interpreted the inherent value of tradition to philosophical issues through her analysis of the concept of “love and passion” in the context of medieval philosophy. William L. McBride, renowned philosopher and the previous president of FISP, gave a keynote address commemorating the 200th anniversary of Marx’s birth, emphasizing that philosophy should retain this high degree of dynamism and uniqueness, and even iterated that on some level, philosophy provided the deepest and most direct insight to certain problems. It might even be said that the value of tradition hinges on her dynamism in the present moment, and so any line of thought that faces the future must always come back to tradition.
这就构成了某种哲学反思积累的模式，回到传统使得经典成为可能。赵敦华教授从《论语》与《理想国》这两个经典文本的比较出发，说明经典的思想空间总是依赖诠释的传统呈现的文本内在的逻辑，面对根本问题的传统要通过哲学反思的不断回归和激荡改变和扩充自身的，从而让传统成为一种内涵不断丰富、论域不断复杂的动态过程。传统在当下的不断激活，在另一个层次上说明了传统问题可以形成一种历久弥新的活力，姚新中教授从早期儒家文本解读出发，说明在文化传统中实际上有一种更历久的伦理范式，美德和智慧如何爱生活的喜乐（世界）中汇聚，而财富与友谊又在扮演着什么样的角色。不妨说，从哲学史的意义上讲，任何一个问题都不是全新的问题，而是以不同形式不断出现的老问题的新面貌。正是这种持续性让传统总是可以在不同的当下找到活力。传统与当下之间的复杂关联正是靠哲学反思达成的。
As such, this has resulted in a cumulative pattern of philosophical reflection, where the possibility of returning to the classics has become more and more apparent. Professor Zhao Dunhua, starting from a comparison between the two texts of the Analects of Confucius and the Republic, explained that the ideological space embodied by these classics is dependent on the inherent logic of these texts presented by interpretative tradition. The tradition of facing fundamental problems requires the continuous regression and centrifugation of philosophical reflection to change and evolve, thus constituting a dynamic process whereby tradition is continually enriched, with its domain continually adorned.
进言之，哲学问题的连贯性也可以在一定程度上体现时空流变，乃至有限生命中内涵的一种“人的同一性”，即不同历史时期的人类实际上由于本性上的一致性会面对同样性质的问题。我们显然不能对这种同一性做精确的定义。对人的独特性的描述及对人的本质属性的定义一直是极为复杂的问题，而且这一问题正在面临非常棘手的挑战。可以说，这一挑战从另一个角度挑战了传统的价值。
Consequently, the continuity of philosophical problems has to some extent reflected the fluidity of space and time, perhaps even “humanity’s commonalities” in mankind’s limited lifespans, whereby humanity born in different eras would still face the same type of problems due to sharing an inherent homogeneity. Of course, we are not able to give an accurate definition to this homogeneity. Describing humanity’s uniqueness and defining mankind’s essential attributes has always been extremely complex, and this problem is now facing extremely difficult challenges. It can be said that from another point of view, these challenges have also threatened the value of tradition.
当代哲学反思需要面对的复杂问题是科技发展、生态变化以及由此带来的人的内涵模糊性。在过往的叙述中必然存在的人的生理性局限——死亡、体力与智力的界限，乃至存在形态的局限——人机结合与机器人，都面临这巨大的挑战。人工智能（AI）和生物技术的成果正在不断挑战“传统”。对于哲学研究而言，这些挑战的核心在于他们一方面在实践意义上不断突破关于人的本质理解的传统图景，另一方面又凸显了在不断突破中保持与传统图景一贯性的重要意义。换言之，在人的内涵不断模糊的同时，捍卫人的独特性及其本质属性就变得越来越迫切——这从另一个视角体现了传统在面对当下挑战时的重要性。
Philosophical reflection at present needs to address the complexities that are technological advancements, ecological changes, as well as the ambiguity of mankind’s essential attributes wrought by these challenges. Past recollections have inevitably addressed the biological limitations of the human condition – death, physical strength, and the boundaries of human intelligence, and even our metaphysical limitations – the notion of cyborgs, as well as robots, is therefore also party to this enormous challenge. Artificial Intelligence (AI) and biotechnology have posed challenges to “tradition”. From the perspective of philosophical research, the core of these challenges lie in that they on one hand have transcended our traditional understanding of the human body, and on another, have highlighted the importance of maintaining continuity with tradition despite certain breakthroughs. In other words, as the involution of being human is becoming increasingly ambiguous, it has become even more so imperative to protect the uniqueness and essential nature of humanity – from another perspective, this highlights the importance of keeping tradition, especially when faced with these challenges.
在本次世界哲学大会上，人类与后人类、超人类主义及生物伦理学的讨论体现了哲学反思对科技发展和社会进步的高度敏感，也凸显了哲学如何通过回到传统回应科技发展的挑战。韩国的Shin Sangkyu教授指出超人类主义和人类增加的生物政治学的问题。超人类主义支持某种通过科学技术完善或增强人类的智力、情感、身体和心理方面的能力，包括延长寿命和避免衰老。这些问题实际上通过改变人的特性突破了一系列的伦理设定。超人类主义的立场直接指向了人的本质问题。Lars Fr. H. Svenden教授的论文强调了关于人的本性的讨论的重要性。“我们是人类这一事实显然对我们很重要，然而，要解释这个所谓的事实究竟存在于什么东西之中，显然是十分困难的。面对这后人类主义的争论，我们必须明确人类的本性似乎是可以被超越的，我们可以通过技术手段进化到这样的程度——即不再是人类，后人类到底意味着什么？”特别是在人机结合和生物技术不断突破的情况下，这一问题显得尤为突出。
In this year’s Congress, human and post-human, trans-humanism and bioethics have reflected the high degree of sensitivity that philosophical reflection has towards technological advancements and societal development, and have also highlighted the ways in which philosophy, by returning to tradition, can overcome the challenges posed by technological advancements. Professor Shin Sangkyu from Korea pointed out the problems of trans-humanism and the biopolitical issues relating to population growth. Trans-humanism supports using technology to improve or strengthen the capabilities of mankind’s intelligence, emotions, physique and psychology, including extending our lifespans and slowing the onset of ageing. In reality, these issues, having resulted in an innate change of mankind’s attributes, have broken through our original set of ethics. Trans-humanism has deliberately given attention to the flaws of the human constitution. Professor Lars Fr. H. Svenden’s thesis emphasized the importance of discussion surrounding the issue of essential attributes of humanity. “We are all human, and so this issue is of utmost importance to us, however, to understand what exactly constitutes this reality is an extremely difficult process. In light of this argument purported by trans-humanism, we have to clarify that the human constitution can, apparently, be transcended, we can use surgical methods to evolve to a point whereby we are no longer human, and so, what does post-human constitute?” Particularly in the case of cyborgs and with the continuous advancements made in biotechnology, this problem has become especially relevant.
人的特殊性与同一性是人的自我理解问题的一体两面。因此，对人的特殊性的定义就需要同时指向人的同一性。Evandro Agazzi 教授尝试解读“心灵、身体、大脑、意识”等概念，说明人的内在同一性。从这个意义上讲，哲学思考形成的传统已经成为我们的出发点了。
The uniqueness and homogeneity of mankind constitutes two sides of the coin when we are trying to understand who we are. As such, a definition encompassing the uniqueness of mankind must also talk about the commonalities shared by humanity. Professor Evandro Agazzi attempted to interpret the concepts of “soul, body, brain, consciousness” to prove the commonalities inherent in everyone. In this regard, tradition borne from philosophical thought has become a starting point for all of us.
人的本质之类的哲学问题看似抽象且无法得到明确的答案，似乎并无深究的必要。然而，这些思考准确地定义了人类共同体不得不面对的挑战。只有科技发展和器物进步突破了对人的本质的传统图景时，人类作为一个共同体、人作为一个集合概念的特殊性和内在同一性才显得更为重要。从这个角度看，科技带来的不仅是伦理问题，更是一个形上学的问题。科技的发展带来的哲学课题，很大程度上让“人”和“成人”变成了不得不面对的课题，这也是传统问题和思想资源被激活的一种方式。
The nature of humanity and various other related philosophical questions seem abstract without any sort of concrete answer, and so seemingly warrant no further questioning. However, these questions have accurately defined the challenges faced by humanity’s shared community. Only when technological developments and material advancements manage to transcend the very nature of humanity, then does the identity and concept of mankind, with its uniqueness and innate commonalities, as a collective entity become increasingly apparent. From this perspective, technology does not only bring about problems relating to ethics, but also metaphysical issues. The advancements of technology and its philosophical issues have, to a great extent, allowed for “human” and “becoming human” to become important themes in today’s world, and have presented us with a way to reignite the discussion on tradition and thought processes.
Commentary Three (Tradition, Future, Artificial Intelligence, and Self-Understanding)
回向传统，即面对未来之道？！
——科技、生态与人类共同体命运的哲学反思
Is Going Back to Our Roots the Way to Face the Future?!
- Philosophical Reflections on Technology, Ecology and the Community of a Shared Future for Mankind
持续不断挖掘传统，重新回归经典的诠释，是哲学思考和学术研究的重要特征。这种特征也在很大程度上决定了哲学史在哲学研究中的重要地位。哲学问题的连续性和哲学思考历史的系谱化，似乎说明哲学在问题意识上没有本质的突破。然而，对于哲学思考着而言，任何当下和未来的问题，其根本答案就来自传统。这不仅来自对哲学经典和过往的哲学家的尊敬，更在深层次意义上体现了哲学问题的连贯性和本根性。Eileen Sweeney教授通过对中世纪哲学语境中的“爱与激情”的概念史分析，理解传统本身对于一种共通的哲学话题的价值。著名的哲学家，FISP前任主席William L. McBride在纪念马克思诞辰两百周年的主题讲座中就强调马克思的哲学在当下仍保持这强大的活力和独特价值，甚至在某种意义上仍是对某些问题最为深刻和直接的洞见。不妨说，传统的价值正是依赖她在当下的活力体现出来的，面对未来的思考进路往往来自回到传统。
Continuously discovering tradition and returning to classical interpretation is an important aspect of philosophical thought and academia. This characteristic has, to a large extent, determined the importance of the history of philosophy in the realm of academia. The continuation of philosophical issues and the increasingly pedigreed nature of the history of philosophical thought seem to point that philosophy has had no breakthrough in the issue of problem-consciousness. However, from the perspective of philosophy thinkers, any problem at present or which might arise in the future – its inherent answer can be found in tradition. This has not only brought about respect for classical philosophical texts and past philosophers, but has also, on a deeper level, highlighted the continuity and innateness of these philosophical questions. Professor Eileen Sweeny has interpreted the inherent value of tradition to philosophical issues through her analysis of the concept of “love and passion” in the context of medieval philosophy. William L. McBride, renowned philosopher and the previous president of FISP, gave a keynote address commemorating the 200th anniversary of Marx’s birth, emphasizing that philosophy should retain this high degree of dynamism and uniqueness, and even iterated that on some level, philosophy provided the deepest and most direct insight to certain problems. It might even be said that the value of tradition hinges on her dynamism in the present moment, and so any line of thought that faces the future must always come back to tradition.
这就构成了某种哲学反思积累的模式，回到传统使得经典成为可能。赵敦华教授从《论语》与《理想国》这两个经典文本的比较出发，说明经典的思想空间总是依赖诠释的传统呈现的文本内在的逻辑，面对根本问题的传统要通过哲学反思的不断回归和激荡改变和扩充自身的，从而让传统成为一种内涵不断丰富、论域不断复杂的动态过程。传统在当下的不断激活，在另一个层次上说明了传统问题可以形成一种历久弥新的活力，姚新中教授从早期儒家文本解读出发，说明在文化传统中实际上有一种更历久的伦理范式，美德和智慧如何爱生活的喜乐（世界）中汇聚，而财富与友谊又在扮演着什么样的角色。不妨说，从哲学史的意义上讲，任何一个问题都不是全新的问题，而是以不同形式不断出现的老问题的新面貌。正是这种持续性让传统总是可以在不同的当下找到活力。传统与当下之间的复杂关联正是靠哲学反思达成的。
As such, this has resulted in a cumulative pattern of philosophical reflection, where the possibility of returning to the classics has become more and more apparent. Professor Zhao Dunhua, starting from a comparison between the two texts of the Analects of Confucius and the Republic, explained that the ideological space embodied by these classics is dependent on the inherent logic of these texts presented by interpretative tradition. The tradition of facing fundamental problems requires the continuous regression and centrifugation of philosophical reflection to change and evolve, thus constituting a dynamic process whereby tradition is continually enriched, with its domain continually adorned.
进言之，哲学问题的连贯性也可以在一定程度上体现时空流变，乃至有限生命中内涵的一种“人的同一性”，即不同历史时期的人类实际上由于本性上的一致性会面对同样性质的问题。我们显然不能对这种同一性做精确的定义。对人的独特性的描述及对人的本质属性的定义一直是极为复杂的问题，而且这一问题正在面临非常棘手的挑战。可以说，这一挑战从另一个角度挑战了传统的价值。
Consequently, the continuity of philosophical problems has to some extent reflected the fluidity of space and time, perhaps even “humanity’s commonalities” in mankind’s limited lifespans, whereby humanity born in different eras would still face the same type of problems due to sharing an inherent homogeneity. Of course, we are not able to give an accurate definition to this homogeneity. Describing humanity’s uniqueness and defining mankind’s essential attributes has always been extremely complex, and this problem is now facing extremely difficult challenges. It can be said that from another point of view, these challenges have also threatened the value of tradition.
当代哲学反思需要面对的复杂问题是科技发展、生态变化以及由此带来的人的内涵模糊性。在过往的叙述中必然存在的人的生理性局限——死亡、体力与智力的界限，乃至存在形态的局限——人机结合与机器人，都面临这巨大的挑战。人工智能（AI）和生物技术的成果正在不断挑战“传统”。对于哲学研究而言，这些挑战的核心在于他们一方面在实践意义上不断突破关于人的本质理解的传统图景，另一方面又凸显了在不断突破中保持与传统图景一贯性的重要意义。换言之，在人的内涵不断模糊的同时，捍卫人的独特性及其本质属性就变得越来越迫切——这从另一个视角体现了传统在面对当下挑战时的重要性。
Philosophical reflection at present needs to address the complexities that are technological advancements, ecological changes, as well as the ambiguity of mankind’s essential attributes wrought by these challenges. Past recollections have inevitably addressed the biological limitations of the human condition – death, physical strength, and the boundaries of human intelligence, and even our metaphysical limitations – the notion of cyborgs, as well as robots, is therefore also party to this enormous challenge. Artificial Intelligence (AI) and biotechnology have posed challenges to “tradition”. From the perspective of philosophical research, the core of these challenges lie in that they on one hand have transcended our traditional understanding of the human body, and on another, have highlighted the importance of maintaining continuity with tradition despite certain breakthroughs. In other words, as the involution of being human is becoming increasingly ambiguous, it has become even more so imperative to protect the uniqueness and essential nature of humanity – from another perspective, this highlights the importance of keeping tradition, especially when faced with these challenges.
在本次世界哲学大会上，人类与后人类、超人类主义及生物伦理学的讨论体现了哲学反思对科技发展和社会进步的高度敏感，也凸显了哲学如何通过回到传统回应科技发展的挑战。韩国的Shin Sangkyu教授指出超人类主义和人类增加的生物政治学的问题。超人类主义支持某种通过科学技术完善或增强人类的智力、情感、身体和心理方面的能力，包括延长寿命和避免衰老。这些问题实际上通过改变人的特性突破了一系列的伦理设定。超人类主义的立场直接指向了人的本质问题。Lars Fr. H. Svenden教授的论文强调了关于人的本性的讨论的重要性。“我们是人类这一事实显然对我们很重要，然而，要解释这个所谓的事实究竟存在于什么东西之中，显然是十分困难的。面对这后人类主义的争论，我们必须明确人类的本性似乎是可以被超越的，我们可以通过技术手段进化到这样的程度——即不再是人类，后人类到底意味着什么？”特别是在人机结合和生物技术不断突破的情况下，这一问题显得尤为突出。
In this year’s Congress, human and post-human, trans-humanism and bioethics have reflected the high degree of sensitivity that philosophical reflection has towards technological advancements and societal development, and have also highlighted the ways in which philosophy, by returning to tradition, can overcome the challenges posed by technological advancements. Professor Shin Sangkyu from Korea pointed out the problems of trans-humanism and the biopolitical issues relating to population growth. Trans-humanism supports using technology to improve or strengthen the capabilities of mankind’s intelligence, emotions, physique and psychology, including extending our lifespans and slowing the onset of ageing. In reality, these issues, having resulted in an innate change of mankind’s attributes, have broken through our original set of ethics. Trans-humanism has deliberately given attention to the flaws of the human constitution. Professor Lars Fr. H. Svenden’s thesis emphasized the importance of discussion surrounding the issue of essential attributes of humanity. “We are all human, and so this issue is of utmost importance to us, however, to understand what exactly constitutes this reality is an extremely difficult process. In light of this argument purported by trans-humanism, we have to clarify that the human constitution can, apparently, be transcended, we can use surgical methods to evolve to a point whereby we are no longer human, and so, what does post-human constitute?” Particularly in the case of cyborgs and with the continuous advancements made in biotechnology, this problem has become especially relevant.
人的特殊性与同一性是人的自我理解问题的一体两面。因此，对人的特殊性的定义就需要同时指向人的同一性。Evandro Agazzi 教授尝试解读“心灵、身体、大脑、意识”等概念，说明人的内在同一性。从这个意义上讲，哲学思考形成的传统已经成为我们的出发点了。
The uniqueness and homogeneity of mankind constitutes two sides of the coin when we are trying to understand who we are. As such, a definition encompassing the uniqueness of mankind must also talk about the commonalities shared by humanity. Professor Evandro Agazzi attempted to interpret the concepts of “soul, body, brain, consciousness” to prove the commonalities inherent in everyone. In this regard, tradition borne from philosophical thought has become a starting point for all of us.
人的本质之类的哲学问题看似抽象且无法得到明确的答案，似乎并无深究的必要。然而，这些思考准确地定义了人类共同体不得不面对的挑战。只有科技发展和器物进步突破了对人的本质的传统图景时，人类作为一个共同体、人作为一个集合概念的特殊性和内在同一性才显得更为重要。从这个角度看，科技带来的不仅是伦理问题，更是一个形上学的问题。科技的发展带来的哲学课题，很大程度上让“人”和“成人”变成了不得不面对的课题，这也是传统问题和思想资源被激活的一种方式。
The nature of humanity and various other related philosophical questions seem abstract without any sort of concrete answer, and so seemingly warrant no further questioning. However, these questions have accurately defined the challenges faced by humanity’s shared community. Only when technological developments and material advancements manage to transcend the very nature of humanity, then does the identity and concept of mankind, with its uniqueness and innate commonalities, as a collective entity become increasingly apparent. From this perspective, technology does not only bring about problems relating to ethics, but also metaphysical issues. The advancements of technology and its philosophical issues have, to a great extent, allowed for “human” and “becoming human” to become important themes in today’s world, and have presented us with a way to reignite the discussion on tradition and thought processes.