在这个八集的系列中 In this eight part series
我讨论了哲学和宗教上常见的问题 I discuss problems common to the philosophy and to religion
我现在重点讨论人类与虚无主义作斗争 My focus is our struggle with nihilism
我们的生命和世界本身或许是没有意义的恐惧 The fear that our lives and world itself may be meaningless
在第五部分阐述了 This fifth part addresses
人类精神史上的三个主要导向的 the second of three major orientations
第二方面 in the spiritual history of humanity
这就是世界的人类化 call it the humanization of the world
这两方面彼此相互拥有 What we have is one another
团结一致站在形而上学的位置上 Solidarity stands in the place of metaphysics
自然不同于我们 Nature is in different to our concerns
关于人类个人经验 the sacred is our experience of personality
和人际间交流的神性的关注 and of interpersonal encounter
我们最大的希望是创建文明 Our best hope is to build civilizations
基于我们相互间的义务 establish on the basis of the obligations that we owe one another
依靠我们执行的法律 by virtue of the laws that we perform
世界人类化的最重要实例是 The most important instance of the humanization of the world is
孔子的教学和儒家思想的传统 the teaching of Confucius and the tradition of Confucianism
正如我在本系列中探索的其他两个导向 Like the other two orientations I explore in this series
征服世界和与世界作斗争 the overcoming of the world and the struggle with the world
世界的人类化已经成为一个稳固不变的选择 The humanization of the world has been a persistent option
在人类意识中 in the consciousness of humanity
在我们大量的现实道德中占据不可或缺的地位 It is the default position in much of our practical morality
它基于安全性低的期望上 based as it is upon a low safe expectations
而不是哲学家们阐述的那种期望 rather than upon the expectations in which the philosopher states
同样地 我们许多传统政治信仰 Similarly, many of our conventional political beliefs
有被我们认为是 have as their key note
不可避免的人类化的要点 the humanization of what we supposed to be inevitable
它们接受已确定的安排和假想 They accept the established arrangements and assumptions
由20世纪中期社会民主党协议的规定 as defined by the social democratic settlement of the mid 20th century
然后 它们寻求把这种现有秩序人类化 They then seek to humanized this established order
尤其是通过法律来理想化 那种 especially through the idealization of law expounded in
不带个人色彩的政治和原则的法律 the vocabulary of the impersonal policy and principle
除了补偿性重新分配 As well as to the compensatory redistribution
政府以税收和转移的方式来促进 that the government promotes by means of tax and transfer
还考虑到世界人类化的形而上学的背景 consider the metaphysical background to the humanization of the world
它推动的生活导向和它的限制 the orientation to life that it proposes and its limits
尤其是通过与虚无主义 particularly as they are revealed by the way in which
进行斡旋的方法来显露 it deals with the threat of nihilism
一种虚空的形而上学玄学形成了 An empty metaphysical metaphysic
通达这个世界的途径 informs this approach to the world
社会存在于无意义的边缘 Society exists at the brink of meaninglessness
自然与人类相异 Nature is alien to humanity
人类演变的时间与我们存活于 and the time of its evolution vastly disproportionate
我们的生命里的时间在比例上是大相庭径的 to the time in which we must live our lives
然而 我们可以从无意义的世界中创造意义 Nevertheless, in this meaningless world, we can create meaning
为了达到这个目的 To this end
仅仅在宇宙范围内为承载着 it is not enough to open a space within the cosmos for a civilization
人类关注点的文明拓展空间是不够的 that bares the imprint of our concerns
还有必要面对社会的野蛮 It is also necessary to confront the savagely of society
固守任何社会秩序 unreconstructed any social order
代表着强战胜于弱 will represent the triumph of the strong over the weak
以及把合作惯例作为 and haul the practices of cooperation
统治和依赖机制的人质 hostage to the mechanisms of dominance and dependence
这种反形而上学的玄学作为 This anti-metaphysical metaphysics serves as
一种生活导向的幕后支持 the backdrop to an orientation to life
在该导向的中心占据着 at the center of this orientation lies
终极结果至关重要的这样一种愿景 a vision of what ultimately matters
神圣的是个人和人与人之间关系 The sacred is the personal and the interpersonal
我们的个人经验 Our experience of personality
和与其他人的关系处理是我们经验中 and of dealing with other people is the only element
唯一能无条件使用缺陷词汇的元素 in our experience that has unconditional value to use cons vocabulary
个人经验是我们经验中唯一的一方面 The personal is the only aspect of our experience
它本身代表一种终结 that represents an end in itself
而不是终结的一种方式 rather than a means to an end
什么是至关重要的这种愿景 Together with this vision of what matters most goes a method for
为人类和社会的提升提供了一种方法 the improvement of humanity and of society
该方法基于形式 宗教仪式和社会惯例 This method is to rely on a dialectic between the forms, rituals
与我们对其他人渐增的警戒 and conventions of society
之间的辩证关系上 and the development of our mindfulness of other people
社会形式击破了我们每个人关于 The social forms beat each of us out of the illusion
自我是世界中心的幻想 that he is at the center of the world
然而 它们仅仅是 They are, however
我们必须向其倾注精神的一种容器 simply a vessel into which we must pour a spirit
这种精神是我们想象与其他人的差异性的能力 The spirit is our capacity to imagine the otherness of other people
以便进入他们的主观性 认知它们的需求 to enter their subjectivity and to recognize their needs
尤其是他们对于我们的需求 especially their need for us
赫拉克利图说 Heracleitus said that
另外一个人的心灵是一片黑暗的大陆 the soul of another person is a dark continent
从来就不能被踏足 that can never be visited
这种方法的目的就是要 It is the purpose of this method to
武装自我去涉足这片黑暗的大陆 equip us to visit these dark continents
这种愿景和方法构成了 The vision and the method become the twin foundations
道德和社会重建进程的双基础 of a program of moral and social reconstruction
该进程的核心是社会生活的重塑 The core of this program is the reshaping of social life
作为一种角色体系来 as a system of roles in the performance of which
为团结一致牺牲自我 we sacrifice self regard to solidarity
创建实用性的条件 and create the practical conditions
它们赋予我们提高个人经验神性的能力 they enable us to enhance the sacred experience of personality
考虑一下达到世界人类化的这三种相关的限制 Consider three related limits to this approach to the world
第一种限制与为促成社会真正的结构 The first limit has to do with the relation of this program of moral
而进行的道德和社会重建进程有关 and social reconstruction to the real structure of society
在每个历史社会上 有一种 In every historical society
到目前为止都根深蒂固的社会分工 there has been up to now an entrenched scheme of social division
和等级制度 and hierarchy
它大力权衡着我们与其他人的关系 that weighs as a grid upon our relations to one another
在世界革命的最后几个世纪前的 In most historical societies
大多数历史社会 before the last few centuries of world revolution
几种典型的社会关系间相互结合 The typical social relations combined within themselves
权利 交易和忠诚 power, exchange and allegiance
它们特有的形式 Their characteristic formula
加剧了不平等交易 was the sentimentalization of unequal exchange
在这些社会随后的社会中 These societies have been followed by others in which
主要的形式变成了 the predominant formula has become
由精英管理的社会减弱的阶级再造 the reproduction of class attenuated by meritocracy
问题在于 The question is
团结一致的计划到底只是一种装饰 whether the project of solidarity is simply an ornament
或者是对真正的结构的软化 or a softening of these real structures
还是它们的颠覆的一个起点 or a point of departure for their subversion
我们不能彼此尊重的同时 We cannot respect one another
提升对他人的警戒 and develop our mindfulness of the other people
在这些社会分工和等级制度的 within the enslaving restraints of
限制性束缚中 these schemes of social division and hierarchy
为了意识到彼此是环境超越的代理体 To recognize one another as the context transcending agents
我们明白是自我是本身的原始体 as the originals that we all know ourselves to be
我们无须不受结构的框架限制 We must disrespect the structures
我们必须挑战和改变结构 We must challenge and change them
因此 and thus
团结一致和冲突之间的辩证就不可避免了 there begins an avoidable dialectic between solidarity and conflict
由于转型的关系 for the sake of transformation
世界人类化的第二个限制 A second limit to the humanization of the world
与任何角色的不充分 has to do with the inadequacy of any role
和任何角色体系的不充分有关 and of any system of roles
社会角色是人类 A social role is the best mutilated expression of humanity
和角色存在体系最残缺的表达形式 and the system of roles exist
总是能够再复制一种有缺陷的社会秩序 always to reproduce a flawed social order
没有任何角色足以成就一个人的存在 No role is adequate to a human being
也没有任何现有的角色体系为转型任务服务 and no existing system of roles serves a transformative task
任务第一 The task comes first
要来落实任务的角色随后必须被发明出来 The role needed to implement it has to be invented later
实际含义是 The practical implication is that
我们无法专一或全心全意的屈服于角色 we can never surrender to the role single mindedly and whole heartedly
我们必须模棱两可的执行可使用的角色 We must perform the roles that are available ambivalently
而且我们必须压缩性的使用这些角色 and we must use them in compressively to end
不按照其原来的设计 for which they were not design
世界人类化的第三个限制 A third limit to the humanization of the world
与任何特定的社会秩序的 has to do with the implications of the contingency
偶然性和竞争性有关 and the contestability of any particular social order
社会合作或者团结一致的抽象思想 There is never a single natural necessary and authoritative translation
从来没有一种单独的自然必要或权威性转移 of the abstract idea of society cooperation or solidarity
成为一种独特的社会生活组织方法 into a particular way of organizing social life
任何制度和意识形态解决方法的暂时中断 Any institutional and ideological settlement temporarily interrupts
和与社会生活关系的部分冲突 and partly contains the conflict over the terms of social life
冲突并不完全受到压制 but the conflicts is not completely suppressed
冲突随着历史的发展而慢慢酝酿着 it only simmers as the conflict goes on in history
我们发现了关于社会的真理 we discover the truth about society
我们的社会 The fraud and the place of all character of our social
和文化建设的骗局和所有特性定位 and cultural constructions
人类或心灵和把社会保护于 the divisions between humanity or under mind
无意义经验之外的那面墙之间的分界线 and the walls that protect society from the experience of the meaningless
避免了外部的崩溃 void outside crumble
这种转型激发我们内心对绝对事物 This transformation arouses in our hearts to desire for the absolute
和对无限的渴望 然后穿透和转移 for the infinite which then penetrates and transforms
我们对社会和文化结构的态度 our attitude to the structures of society and of culture
以及我们彼此之间的关系 as well as our relations to one another
它提示着对于结构的研究变得需要对应 It prompts the search for structures that becomes diaphonic
使我们能够区分 that enable us to split the difference
内在和外在的区别 between being insiders and outsiders
它允许我们参与结构 It allows us to engage with
而不屈服于结构 them without surrendering to them
它引领我们肯定个人的爱 and it leads us to affirm that personal love
而不是由人类提供的一种超然的仁慈 rather than a detached benevolence offered from man high
这是道德生活的组织原则 is the organizing principle of the moral life
我们从其他人身上要求获得这种爱 The love by which we demand from the others
确保我们每个人在世界上 an assurance that there is unconditional place
能无条件的获得存在位置 for each of us in the world
这种爱成为与我们的无根据性的经验 The love that becomes a groundy with which
相互呼应的一种根据 to respond to our experience of groundlessness
这改变了 This change
世界人类化腐蚀性的假想 corrosive of the presuppositions of the humanization of the world
与虚无主义作斗争的阴影之下发生 takes place under the shadow of our struggle with nihilism
要么精炼 要么毁灭我们的信仰 which either refines or destroys our faith
不是上帝 而是我们本身的信仰 Not in God but in our selves
温驯成为投降的光环 Sweetness becomes the halo of submission
除非它与对绝对事物的渴求相结合 unless it is combined with both longing for the absolute
并且与已确立的结构进行抵抗 and resistance to the establish structure
我们不能成为完整的人类 We cannot be fully human
除非我们能在温驯的同时 也很伟大 unless we try to be great as well as sweet
在这个八集的系列中 In this eight part series
我讨论了哲学和宗教上常见的问题 I discuss problems common to the philosophy and to religion
我现在重点讨论 人类与虚无主义作斗争 My focus is now our struggle with nihilism
我们的生命和世界本身或许是没有意义的恐惧 The fear that our lives and world itself may be meaningless
第六部分讲述的是 This sixth part addresses
人类精神史上三个主要导向的第三方面 the third of three major orientations in the spiritual history of humanity
与世界作斗争 called the struggle with the world
这个方面的中心思想是 Its central idea is that
一系列的自我转型和社会转型 a series of self-transformations and of transformations of society
会增加我们赋有的神性的属性成分 can increase our share in the attributes that we ascribe to the divine
给我们予更广阔的生活 and gives us a larger life
这个信仰或许会 也或许不会涵括在 This belief may or may not be included within
上帝和人类更漫长的交易故事中 a larger narrative of transaction between God and mankind
与世界的斗争有两个方面的呼声 The struggle with the world has spoken in two voices
一个是神性的 另一个是世俗的 one sacred, the other profane
神性呼声是闪族宗教的拯救 Its sacred voice is the voice of Semitic religion of salvation
犹太教 基督教和伊斯兰教 Judaism, Christianity and Islam
世俗的呼声是关于解放的世俗进程 Its profane voice is the voice of the secular projects of liberation
民主主义 自由主义和社会主义的政治规划 The political programs of democracy, liberalism and socialism
和随着民主主义兴起的世界流行的浪漫主义文化 and the worldwide popular romantic culture which arise with democracy
传达着这样的信息 convey the message
每个普通的男人和女人都接近神性 that every ordinary man and woman is Godlike
与世界作斗争 The struggle with the world
是当今世界上最有权威性的理念 is now the most authoritative set of ideas in the world
在长达两个世纪里 它促使全部人类激动不已 For over two centuries, it has help set all of humanity on fire
如果说在这之前 这个理念无比的强大 By if it is incomparably strong
现在 它就显得非常的脆弱了 it is also now strongly weak
它的无疆界性再不能引导它下一步的去向 Its boundaries no longer know what its next step should be
它迷失了 It is lost
这种与世界作斗争的 The differences between
介乎神性和世俗之间的区别很重要 the sacred and the profane version of the struggle with the world matter
它们对我们生命的导向信息内容 they matter to the content of the message to the orientation of our lives
和权威性的定位很重要 and to allocation of authority
我们应该抵抗诱惑 We should resist the attempt to
在信与不信之间进行妥协 split the difference between believing and not believing
当代文化的一个强有力的倾向是 A powerful tendency in contemporary culture
把与世界作斗争的世俗形式 would treat the sacred form of the struggle with the world
当作我们世俗和人道主义理念的 as the mythological or allegorical expression
神话或讽喻的表现 of our secular and humanistic ideas
这种信仰的中途妥协显露出了混淆和自欺欺人 This half way house of belief betrays confusion and self-deception
一成不变的站在为我们的传统偏见 and invariably stands in the service of an effort
做糖衣炮弹的努力上 to sugar coat our conventional prejudice
然而 这个世界需要帮助它自身再复制 The world however needs no help to reproduce itself
尽管与世界作斗争的 Despite the real difference between
神性和世俗形式之间有所不同 the sacred and profane forms of the struggle with the world
它们之间还是有很大程度上的共同的信仰 There is a significant ground of shared belief between them
我把这些评论分成两部分 I divide these remarks into two parts
第一部分 我探索了这种共同信仰的核心 In the first part, I explore this core of shared belief
人类的概念 the conception of humanity
现实性的愿景和存在主义的导向 the vision of reality and existential orientation
在第二部分 我问了三个问题 In the second part, I ask three sets of questions
关于与世界作斗争和这种斗争的未来 about the struggle with the world and its future
我们怎样才能恢复它的力量 推动它的发展呢？ How can it regain its force, its forward movement?
什么是它的限制 尤其在那方面 What are its limitations especially as revealed by the way in it
它和虚无主义中的威胁进行斡旋时 which it deals with the threat in nihilism?
在未来人类精神经验中它超越了什么 And what lies beyond it in the future spiritual experience of mankind
人类的概念 The conception of humanity
处于与世界作斗争的中心位置 at the center of the struggle with the world
传达了人类与世界的关系 的观点 lies a view of our relation to the world
人类于其中找到了自我 in which we find ourselves
人类化身为日趋走向死亡的生物体 We are incarnate in dying organisms
我们是安全的 and we are safe
在我们建立和适应了的社会文化世界中 by the social and cultural world that we build and inhabit
然而 在我们的每个个体中远不止这些 Nevertheless, there is always more enough in each of us individual
在我们所有的人类种族中也一样 and in all of us collectively the human race
超过了现在和以前的社会和文化环境 than there is or ever can be in this social and cultural context
相对于我们来说 它们是有限的 They are finite with regard to us
相对于它们来说 我们是无限的 We are infinite with respect to them
用古老的神学词汇来表达 in the old theological vocabulary
我们是孕育于有限之中的无限 we are the infinite in precinct within the finite
环境和超验之间的辩证关系 This dialectic between context and transcendence
发生在人类经验的每个领域 recurs in every domain of our experience
它显示出了它自己 It manifests itself
比如说 在思维的特性中 for example, in the character of the mind
思维有两个方面 The mind has two aspects
在一方面 它就像一台机器 In one aspect, it is like a machine
它是模式化和机械化的 It's modular and formulaic
然而 在另一方面 思维是空的机器 In another aspect however, the mind is an empty machine
它既不模式化也不机械化 It is not modular, It is not formulaic
它显露出了一种无限递归能力 It displays a power of recursive infinity
用各种不定的方式把一切和其他一切结合起来 to combine everything with everything else in indefinite numbers of ways
它享有诗人们称之为否定能力的力量 and it enjoys the power that the poet called negative capability
超越了它本身的假设和限制 to reach beyond its own presupposition and limits
思维的第二方面被我们称作为想象力 This second aspect of the mind is what we called imagination
思维这两方面的关系 The relation between these two aspects of the mind
机器式和非机器式的两方面 the machine like aspect and the anti-machine like aspect
不是有大脑的物理构造决定的 is not predetermined by the physical constitution of the brain
社会和文化可以很有组织性 Society and culture can be so organized
它们既不增加也不减少 that they either increase or diminish
想象力的运动空间 the space for the movement of the imagination
从这种意义上来说 and in this sense
政治史是人类思维式的内在形式 the history of politics is internal to the history of the mind
尽管 我们人类的这种观点 Although, this view of our humanity
是在环境和超验的辩证关系上建立起来的 organize around the dialectic between context and transcendences
处于人类文明的非常核心位置 stand at the very center of our civilization
几乎人类文化的典型智力成果 almost all the characteristic intellectual achievement of our culture
都无法完全表达出这种观点 fail completely to express it
就拿经典的社会理论来说 Take for example classical social theory
它的中心思想之一是 One of its central ideas was the idea that
社会和文化的结构是人造的 the structure of society and culture are artifacts
它们是人类的产物 they are our creations
我们制造了它们 正因为如此 We made them and because we made them
我们可以很好的理解它们 并改变它们 we can understand them and we can change them
然而 这种革命性见解 This revolutionary insight has nevertheless
几乎总是受限于 almost always been circumscribed
一系列的历史决定论的让步 by a series of concessions to historical determinism that
剥夺了它本身很多力量 rob it of much of its force
这种见解也几乎发生在思想的每一个角落 and so it happens in almost every department of thought
我刚才提到的人类的观点是这样发展起来的 The view of humanity that I have just outlined
在现实性的愿景 develops against the background of a vision of reality
和我们置身于其中的背景下 and our place in it
与世界作斗争还有一个很本质的元素 That is also an essential element of the struggle with the world
只存在一个真实的世界 There is only one real world
关于这个世界最重要的事情是 The most important thing about the world is
它就是它自己 不是别的东西 it is what it is and not something else
时间是真实的 Time is real
随着时间的发展 没有什么能够逃离它 and goes all the way down nothing is exempt from time
历史是开放的 History is open
这种新的特性 真实的新特性是有可能的 The new, the really new is possible
因为它不是简单的像鬼魂一样在世界中晃荡 because the possible is not simply a ghost stalking the world
等待它来到现实的舞台 and waiting for its cue to come on to stage of actuality
自我有它的不定性 The self has indefinite
如果无限不够深的话 if not infinite depth
在广泛的寻常事物中有更多潜在性 and there is more potential in the common place in the ordinary
在平常百姓中比在贵族和精英中更多 in the vulgar than in the noble and the elevated
这种人类的观点和现实性的愿景 This conception of humanity and this vision of reality
向世界告知了一种导向 inform an orientation to the world
这种导向的焦点之一 One of the focal points of this orientation
与自我和结构的关系有关 has to do with the relation between self and structure
为了自由 为了提高我们的生活和自我意识 To be free, to develop our lives and our consciousness
我们必须参与社会和文化世界中的某一部分 we must engage in a particular social and cultural world
参与是自我建构的条件之一 Engagement is one of the conditions of self-construction
但是参与某一特定世界威胁我们 but every engagement in a particular world threatened us
用征服和人格丧失而失去自我 with the lost of self with subjugation and depersonalization
就那方面来说 我们可以变得更自由更伟大 We would be freer and greater to the extent that
如果我们能够参与某一特定世界而不屈服于它 we could engage in a particular world without surrendering to it
把最后的主动权掌握在我们手中 keeping the last word for ourselves
因此我们必须避免两个反相的方面 There are two opposing areas that we must therefore avoid
理解自我和结构之间的关系 In understanding the relation between self and structure
据其来定位我们的生活方向 and orienting our live accordingly
根据其中一个方面 According to one area
思想和社会生活的不确定结构 there is a definitive structure of thought and of social life
适应我们有理由去重视的所有经验 that accommodates all the experience that we have reason to value
而这种结构 所有结构中的结构 And this structure, the structure of all structures
思想和生活的确定性秩序 This definite ordering of thought and of life is
慢慢的在历史进程中体现出来了 gradually revealed in the course of history
没有那种结构 在这个世界中 There is no such structure
我们所拥有或可能拥有的是有限而迷惑人的 all we have or can ever have in the world are finite and fraud setting
所以 我们永远不要希望能够 So, we can never hope to be fully
在这个世界中完全当家作主 at home in the world
每一次试图描绘的不确定性结构 Every attempt to describe a definitive structure
或是向它在历史中 or to salute its eminent emergence in history
以邪神崇拜的形式出现而进行的膜拜 represents the form of idolatry
都是一种奴役的威胁 and thus a threat of enslavement
根据另一方面 浪漫主义特性的那方面 According to the opposing area, the error characteristic of romanticism
例如 我们不可以希望 for example, we cannot hope
有可能去改变结构和精神的基础关系 ever to change the basic relation between structure and spirit
借助精神 我们被授予力量去藐视和愉悦结构 If by spirit we designate our power to defy and to transcend structure
结构就是结构 Structures are structures
根据这种观点 它们是麦得斯之手 according to the view they are the hands of Midas
凝滞和扼杀我们的人道 Freezing and killing are humanity
它们是不可或缺的 也是不可避免的 They are indispensable or unavoidable
但是 我们只是愚昧的人类 but we are folly human only
那些我们振撼它们的力量的叛乱中的小插曲 in those interludes of rebellion in which we sake their power
浪漫的爱与婚姻套路相对抗 romantic love against the routines of marriage
街上的群众抵抗国家机关的安排 the crowd in the streets against the arrangements of the state
这个方面是一种绝望 This area is a form of despair
也是一种幻灭 it is also a form of illusion
真理是我们可以改变这种特性 The truth is that we can change the character
还有我们的结构的内容 as well as the content of our structures
创造可以自我修正的结构 Creating structures that invite their own revision
因此允许我们更全面地 and thus allow us more fully
分开内在和外界的区别 to split the difference between being insiders and outsiders
我们可以在社会中和思想上进行安排 We can create arrangements in society and in thought
减少日常活动 that diminish the distance between the ordinary moves
在安排框架内进行的 that we take within a frame work of arrangements
和我们保留不改变的设想 and assumptions that we leave unchallenged and unchanged
一次次逃离的非凡事物 and the extraordinary move by which from time to time
通常在危机的挑衅下 usually under the provocation of crisis
我们挑战和改变这个架构的某部分 we challenge and change pieces of this framework
这样 我们变得更自由更伟大 and to that extent, we become freer and greater
我们创造这样的结构的兴趣在于 Our interest in the creation of such structures
它允许我们参与其中 而不需臣服于其 that allow us to participate in them without surrendering to them
私下和我们最基本的物质和道德兴趣相关联 is intimately related to our most fundamental material and moral interest
我们的兴趣在于 To our material interest in the development
发展我们实际的生产能力 of our practical powers of production
我们的兴趣还在于弱化 and to our moral interest in the weakening
并最终克服社会分类 and eventual overcoming of entrench schemes of social divisions
和等级的桎梏 and hierarchy
比如阶级社会的结构 such as the structures of a class society
19世纪的自由主义者和社会主义者 The liberals and the socialist of the 19th century
相信计划性的和谐或自然聚合 believed in a pre-establish harmony or natural convergence
在这些物质和道德兴趣之间 between these material and moral interest
他们提倡根据它们的不同导向 and they proposed according to their different orientations
他们希望一个特别的机构程序 a particular institutional program that they hope to
能推动物质和道德兴趣共同发展 promote both the material and the moral interest
他们犯了错 但是我们也会 They were mistaken but we would mistake
如果我们替代他们的教条主义 if we replace their dogmatism
用不可协调的矛盾悲剧教条 by the tragic dogma of an insoluble contradiction
介于我们的道德和物质兴趣之间 between our moral and material interest
我们的任务是寻找潜在交集的空间 Our task is to find the zone of potential intersection
在制度性要求 between the institutional requirements
适用于我们的实际权力的发展 for the development of our practical powers
和制度性环境 and the institutional conditions
适用于克服社会分类和等级的桎梏 for the overcoming of entrenched social division and hierarchy
这共同元素虔诚地基于 The common element lies piously
安排和信息的创造中 in the creation of the arrangements and the message
而不是表现他们自己 that rather than presenting themselves
作为宇宙的未来 促进它们自身的转型 as part of future of the universe facilitate their own transformation
第二个焦点 A second focal point
在与世界作斗争的存在导向中 in the extensile orientation of the struggle with the world
与自我和他人之间的关系有关 has to do with the relation between the self and others
占支配地位的道德信仰 In the dominant moral believes
在几乎所有伟大历史文明中 of almost all the great historical civilizations
利他主义已经成为道德生活的组织原则 Altruism has been taken to be the organizing principle of the moral life
根据这个观点 According to this view
首要问题是 the overriding problem is
自我关注和自私的牵制 the containment of self–regard and selfishness
劝服我们自己每个人都不是世界的中心 to convince us that each of us is not the center of the world
在世界史上的这些主要信仰 For the dominant believes in world history
团结的最高形式 the highest form of solidarity
是人类赋予的超然仁善 is a detached benevolence given from mankind
私下和我们通过参与非人性化的上帝的属性 Intimately related to the serenity that we achieve
获得的内心宁静相关联 by participating in the attributes of an impersonal god
与世界作斗争 The struggle with the world
已经对文明的道德信仰中发动了一场革命 has produced a revolution in our moral believes
这场革命的结果宣称 The consequence of this revolution is to assert
从远方获得的这种超然仁善 that the detached benevolence offered from a distance
在同等物中 低于而不高于个人所好 is lower and not higher than personal love among equals
以隐性的两败俱伤的代价来获得 achieved at a price of hidden reciprocal vulnerability
自我建构有一些要求的概念 There is conception of the requirements of self-construction
基于这种观点之上 that stands at the basis of this view
根据这种概念 According to this conception
为了自由 我们必须联接 to be free, we must connect
我们必须从认知 情感和实用性上来联接 We must connect cognitively, emotionally and practically
可是 每种联接形式威胁着 And yet, every form of connection threatens us
我们会失去我们的个体性 with the loss of our individuality
自由 我们更伟大的生活 更高级的存在 freedom, our greater life, a higher being
我们成功协调的结果 Results from our success in reconciling
这种自我主张的存在矛盾 this conflicting requirements of self-assertion
在个人所好中的经验中 And it is in the experience of personal love
我们最全面的进行了调解 that we reconcile them most fully
和其他人联接不会对我们的存在构成威胁 Connecting with the other not as a threat to our being
但是 是存在经验的更深层次的再肯定 but as a deepening and reaffirmation of the experience of existence
这两个伟大主题之间有什么关系 What is the relation between these two great themes
超越结构的主题 the theme of the transcendence of a structure
和在道德经验组织中 and the theme of the primacy of love
爱的首位的主题 in the organization of moral experience
正是在爱中 我们最全面的发现了另一个 It is in love that we most fully recognize one another
作为环境超越的代理者 as the context transcending agents
作为我们都知道自己的本源体 as the originals that we all know ourselves to be
在一个我们永远面对虚无主义威胁的世界里 In a world in which we face forever the threat of nihilism
从必死性角度来讲的无根据性 of groundlessness in the perspective of mortality
爱在这个世界中 love supplies a ground and assurance of an unconditional place
提供了一种有根据保障的无条件存在 in the world
那是自我作为精神 That's the connection between the idea of the self as spirit
和爱的首位的理念之间的联接 and the idea of the primacy of love
然而 这产生了一个问题 There is however a problem
问题在于 我们还不是全面的 The problem is that we are not yet fully these beings
能够抵抗和超越环境的存在体 who are able to resist and transcend context
想要构造出一个例外来作为环境超越代理体 And to imagine an except one another as context transcending agents
我们必须把自己变成这样的存在体 We must make ourselves into these beings
为了把我们自己变成那样的存在体 And to make ourselves into them
我们必须重新塑造社会 we must reshape society
从这个见解来看 达成了一种基本的联接 From this insight, arrives a fundamental connection
在存在导向和政治进程之间 between the existential orientation and the political projects
和世界作斗争 of the struggle with the world
当前社会的结构 The structure of the contemporary societies is
以多种决定方式对这些抱负进行迫害 in many decisive ways inimical to this aspirations
首先 In the first place
它对它们的敌意在于它继续否定 it is hostile to them because it continuous to deny
大多数普通人类 to most of ordinary humanity
自我建构的经济和专业性的装备 the economic and occupational equipment for self-construction
所有当代社会中都保留着阶级社会 All the contemporary societies remain class societies
在其中 所有男人和女人都被责难 And in all of them most men and women are condemned to
经济的依赖于劳动 被要求工作 economically dependent way labor and required to work
好像他们是机器一样 而他们却不是 as if they were the machines that they are not
其次 In the second place
当代社会分离了重要联接 the contemporary societies slice the vital connection
介于自我建构和团结之间的 between self-construction and solidarity
它们不能够确保社会团结的现实根据 They fail to ensure a practical basis for social solidarity
除了补偿性再分配的运作 other than the practices of compensatory redistribution
通过国家机关组织的税收和转让 by tax and transfer organized through the state
对于社会团结来说 最充分的根据 The only sufficient basis for social solidarity
应该是我们和其他人的直接接合 would be our direct engagement with other people
在家庭自私的疆界之外 outside the boundaries of family selfishness
再次 In the third place
当代社会否定这些抱负 the contemporary societies deny these aspirations
因为它们继续被组织着 because they continue to be organized
尤其是在政治生活中 especially in the political life
以改变仍然依赖于危机之上的形式 in such a form that change remains dependent on crisis
没有创伤 没有变型 是政治体制的规则 No trauma, no transformation is the rule of the political regimes
因此 And thus
我们不得不继续在参与和孤立之间做选择 we continue to have to choose between engagement and isolation
参与只是付出了屈服的代价 Engaging only at the cost of surrender
这种共同基础的探索 This exploration of common ground
与世界作斗争的神性的和世俗形式之间的 between the sacred and profane forms of the struggle with the world
为这个问题提供了一个答案 suggest the answer to the question
这个导向怎样才能恢复力量 How can this orientation regain its force
在实际中变得强大 and become in practice as strong as it is
如在人类的精神宗教中 in spiritual religions of humanity
它能够再次前进的唯一方法是 The only way it can regain its foreword movement
通过重组整个范围内的矛盾 is by recognizing the whole range of contradictions
在它的信息与我们建立起的信仰和安排之间 between its message and our established believes and arrangements
它的革命性潜能远远不止这些 Its revolutionary potential is far from exhausted
然而 想要充分利用这种潜能 To take advantage from this potential however
我们必须拒绝信与不信之间的中间者 we must repudiate the halfway house between believe and not believe
把世界作斗争的学说转变成 The conversion of the doctrines of the struggle with the world
我们常规进步理念的糖衣炮弹 into the sugar coating of our conventional progressive ideas
与世界作斗争的限制是什么 What are the limitations of the struggle with the world
这些限制很清晰的出现在 They are revealed most clearly
它处理虚无主义的威胁的方式中 in the way in which it deals with the threat of nihilism
从两个恭维的角度来考虑这些限制 Consider these limitations from two complimentary perspectives
第一个角度 From one angle
与世界作斗争是一种冒险 the struggle with the world is an adventure
因为它要求我们进入到累积改变的途径上 because it requires us to enter into a pathway of accumulative change
而任何的冒险都可能失败 And any adventure may fail
我们可以寻求抵御失败风险的保险 We can seek insurance against this risk of failure
通过神性的介入提供的保障 through the guarantee that will be given by an intervening deity
这样 我们的投注双倍增加了 And this way we double our bets
但是 这种双倍增加的投注 But the doubling of bet
通过呼吁强大超群的上帝干预介入 through the appeal to the intervention of a transcendent god
在人类历史上也无法解决这个问题 in human history fails to solve the problem
我们关于神性的理念还是很困惑 Our ideas about the divine remind confused
认为上帝是人的概念 the conception of god as a person
仍然带着人神论色彩 remains an anthropomorphic projection
认为上帝是非人性化的存在体的概念 the conception of god as an impersonal being
把神性 removes the divine
从我们的即时经验和关注范围内消除 from the range of our immediate experience and concerns
人类是如何被驱使到第三种 And that how we are driven to
形体存留却智力空虚的位置中 the third residual but intellectually empty position
上帝是存在的 但不是以人体存在 of god as non-being and non-person
我们的质疑并不安分 And our doubts are not quieted
教皇他们在临死时 The Popes themselves cry for their mothers
哀求着他们的母亲 at their deathbeds
对于这个问题唯一充分的解决方案是 The only adequate solution to this problem
理解未来的生命 is to understand that living for the future
这种变型冒险的未来 for the future of this transformative adventure
必须以存在体的形式来生存 must be a way of a living in a present as a being
不是由已建立起的它的存在情形来决定的 not determined by the established circumstances of his existence
我们现在的生活体现出 It is our present life that represents
我们可以全面控制的唯一好处 the only good we can ever fully posses
从另一个角度来考虑这个问题 Consider the same problem from another perspective
与世界作斗争把注意力引导了 The struggle with the world droves attention to the divergence
历史和传记时间的分歧上 between historical and biographical time
它允诺的拯救 世俗和神性 The salvation, secular or sacred that it promises
只存在于物种的历史时代 take place only in the historical times of the species
然而 我们不是活在历史时间里 We do not however live in historical time
我们活在传记时间里 we live in biographical time
要把这种拯救允诺变成 To covert this promise of salvation
某些真正的让我们易于接近的东西 into something real and accessible to us
我们必须在我们自己的经验同等物中寻找 we must find in our own experience a counterpart
对于社会和文化结构的转向 To the transformation of social and cultural structures
只能可以发生在历史时间里 that can take place only in historical time
有这样一种同等物 There is such a counterpart
它依赖于我们和自我本身特性的关系 It relies in our relations to our own characters
它自身的僵化形式 The rigidified form of itself
希腊人称这种特性是命运 The Greek said that the character is destiny
但是它像木乃伊一样 But character is a mummy that
开始在我们每个人周围形成 begins to form around each of us
我们必须从内部把这种木乃伊分开 We must wake this mummy up from within
以这样的方式生存 我们只能死一次 And live in such a way that we die only once
对于那个反应的共同元素 The common element in the response to
与世界作斗争的两个弱势是 these two weaknesses of the struggle with the world
对生命活力的肯定 is the affirmation of life of vitality
此时此刻最完美的掌控者一切 possessed right now in the present moment as the supreme good
超越于与世界作斗争之上的是 What lies beyond the struggle with the world
一定程度上来说 To the extent that
它不能够被重新解释或是重新构建 it cannot be reinterpreted or reconstructed
它怎样才能被代替 how should it be replaced
在人类的精神史上 In the spiritual history of mankind
与世界进行斗争 the struggle with the world
形成了被称作轴心时代的一种宗教改革 forms one of the religious revolutions of the so called Axial Age
它共享了某些基本的倾向 It shares certain basic inclinations
和世界的人类化 with the humanization of the world
以及对世界的征服 and with the overcoming of the world
另外两个精神方面 The two other spiritual approaches that
我在这个系列的早期中探讨过的 I have explored in the earlier parts of this series
第一 First
它形成了临在性和超验的辩证关系 it organizes a dialectic between imminence and transcendence
世界中神性的临在性 The imminence of the divine in the world
和逾越世界的超验性 and its transcendence over the world
第二 它否定了 Second, it denies
人类所有分类之间的终极现实性和权威性 the ultimate reality and authority of all the divisions within the mankind
第三 它攻击了 Third, it attacks
傲慢的勇敢和复仇的英雄式军事伦理 the heroic martial ethic of pride valor and vengeance
赞同普通大众感受的伦理 in favor of ethic of universal fellow feeling
第四 它提供给我们一张两面的票据 And forth, it provides us with a two sided ticket
其中一面 是逃离这个世界的通行证 Which on one side, is a license to escape the world
但是 另外一面是改变这个世界的邀约函 But on the other side is an invitation to change it
对于宗教改革的轴心时代 To these four shared characteristics
这四方面共享的特性 of religious revolutions of the Axial Age
我们可以添加第五个 we can add the fifth
第五个是它们全部寻求否定 The fifth is that they all seek to deny
人类存在的根深蒂固缺陷 the ineradicable flaw in human existence
去否定它们或是补偿它们 To deny them or to compensate for them
我们的必死性 无根据性 Our mortality, our groundlessness
我们的不知足和知足 our insatiability and our satiability to believe on it
从它的神性和世俗两方面 In both its sacred and its secular form
在与世界作斗争在全部人类中兴起了 the struggle with the world has aroused in all of humanity
接近更伟大的生活的抱负 变得更接近神 the aspiration of raising up to greater life of becoming more godlike
这对它对世界产生的革命性影响 This is its revolutionary effect on the world
人类存在的第四个缺陷是 The fourth of the flaws in human existence
我们对贬抑的敏感性 are satiability to belittlement
不同于其他三个缺陷 Differs from the other three
我们的必死性 无根据性和不知足 our mortality, our groundlessness and our insatiability
它与其他三个不同在于我们可以改变它 it differs from them because it is something that we can change
从这个角度上来说 它不是根深蒂固的 And in this sense it is not ineradicable
人类未来精神生活的变型 There lies the basis
是有根据的 for transformation in the future spiritual life of humanity
超越于与世界作斗争之外的是什么 What lies beyond the struggle with the world
要么使它的再构建 要么是它的更新 either as its reconstruction or as its replacement
是一种社会和精神生活的形式 is a form of social and spiritual life
把它当做程序之一 引领我们的存在向 that takes as its program to raise our existence
更高水平的经验 能力 强度 活力上升 to a higher level of experience, of capability ,of intensity ,of vitality
我们可以用一个说法来描述这种结果 we can describe this outcome in one vocabulary
既我们提高神性属性成分 as an increase of our share in the attributes of divinity
用另一个说法 and in another vocabulary
既只允许我们死一次的条件产物 as the creation of the conditions that enable us to die only once
当我们拥有生活时 我们要全面的掌控 possessing life fully while we have it
如歌我们不能永恒的掌控的话 if we can not posses it eternally
我们必须问自己的一个问题是 The question we must ask ourselves is
我们是否可以达到这种上升 whether we can achieve this ascent
而不屈服于 without succumbing to
人道主义缺陷的虚假无情 a mendacious and heartless denial of our flawed humanity
人类不能够为获得更广阔的生命 we cannot achieve a larger life
而把自身变成自己的偶像 by turning ourselves into our own idols