在这个八集的系列中 In this eight-part series
我讨论了哲学和宗教所面对的共同问题 I discuss problems common to the philosophy and to religion
我现在重点讨论 人类与虚无主义的对峙 My focus is now our confrontation with nihilism
我们的生命和世界本身 The fear that our lives
或许是没有意义 这种恐惧 and world itself may be meaningless
第七讲中 In this seventh part
我将带来一种宗教改革的方案 I address the program of a religious revolution
这场宗教改革具有三个可能的出发点 There are three possible points of departure for such a revolution
第一个出发点是一种深植于 A first point of departure is the continuing conflict
与世界作斗争的誓言 between the promises of the struggle with the world
和我们既有的信念 and our established beliefs
生活方式与社会安排之间的持续的冲突 ways of life and social arrangements
与世界作斗争是一种精神思潮 The struggle with the world is the spiritual orientation
植根于先知型宗教的救赎观 rooted in the Semitic religions of salvation
和现代的 世俗的解放运动 and in the modern secular projects of liberation
它目前在全球是最有权威的一种思潮 that exercises the greatest authority all over the planet
但是它的观念和我们的生活方式 But its message remains in conflict with the way we live
和大部分我们的既有信仰 始终是冲突的 and with many of our established believes
宗教改革的第二个出发点是 A second point of departure for religious revolution is
人类的一种愿望 our willingness
希望能原原本本地看清楚 to recognize the ineradicable flaws in human life
人类身上不可救药的缺陷 for what they are
在宗教早期 In its first stage
宗教主要是一种 religion was chiefly concerned
对大自然的残暴的恐惧的回应 with responding to the terrors of nature
当时人类还是完全依赖于大自然的 on which we were entirely dependent
然后 宗教主要的关注点之一就变成了 Then, religion took as one of its main concerns
否定人类处境中不可救药的缺陷 the denial of the incurable defects in human condition
我们的必死性 无根性 贪婪 our mortality, our Groundlessness, our insatiability
还有 显而易见 即人类易于轻蔑的特性 and apparently as well our susceptibility to belittlement
当我们不再抵抗 A new moment in the religious history
转而承认人类身上的这些缺陷时 of mankind will begin
宗教史上一个新的时刻就到来了 when we renounce this temptation to deny that the flaw in human lives
宗教改革的第三个出发点 A third point of departure for the religious revolution
与人类自身缺陷中的第四点有关 has to do with the fourth of these defects
即我们易于轻蔑的特性 our susceptibility to belittlement
现在世界范围内 The sets of believes
最有权威的一系列信仰 that exercises the greatest authority around the world
都保证 能将人的生活升华到更高境界 promises to humanity elevation to a higher life
或干脆赋予永生 if not to eternal life
也就是 人类神性属性成分的提高 A greater share in the attributes that we ascribe to divinity
不仅仅是近东的救赎宗教 It is not only the Near Eastern religions of salvation
即犹太教 基督教和伊斯兰教 Judaism, Christianity and Islam
做出了这种许诺 that make this promise
就连世俗的解放运动 也做出了这样的承诺 It is also the secular projects of emancipation
包括民主政治运动 the political programs of democracy
自由主义运动 社会主义运动 liberalism and socialism
和浪漫主义运动的文化改革方案 and the cultural revolutionary program
也做出了这样的承诺 of the Romantic Movement
主打的形式 especially in the form
是全世界范围内流行的浪漫主义大众文化 of the world-wide popular romantic culture
它传递的是这样的信息 With its message
每个普通的男人和女人都具有神性 that every ordinary man and woman is godlike
这种承诺 This promise continues
始终与我们平庸的日常经验相冲突 to contradict the tenure of our ordinary experience
虽然存在各种妥协 轻蔑 Squandered as it is
这种承诺还是广受追捧 in compromise and in belittlement
宗教改革的一个主要关注点是 A major focus of the religious revolution
认真地 严肃地对待这个承诺 would be to take this promise seriously
应当质疑 这个承诺怎样才能转化成意识形式 And to ask, how it can be translated into forms of consciousness
生活指导方针 和社会组织的方式 into orientations to existence and into ways of organizing society
从这三个出发点起步 A religious revolution
宗教改革就可以采取不管是 that begins from these three forms of departure
神圣 还是世俗的形式 can take either a sacred or profane form
它可以把人类攀升的进程 It can place the narrative of our ascent
放到一个人神交易的大背景下来讲述 within a larger story of transactions between god and humanity
或者它可以 or it can confine itself
将自己局限成一种纯世俗的 渐进的改良转型 to a purely secular story of cumulative transformation
宗教改革 It matters
究竟采取神圣还是世俗的形式 whether the religious revolution takes the sacred
这一点是很重要的 or secular form
我们应该抵抗现代性思潮的诱惑 We should resist the characteristic contemporary temptation
不要去着意抹杀 to split the difference
信上帝存在和上帝救世说的信仰一派 between belief and non-belief
和不信这种说法的那一派之间的区别 in the existence of god and his saving interventions in the world
一种半信半疑的信仰 The halfway house of partial belief
会把先知 救赎型宗教的教条神话化 would render the doctrines of the Semitic salvation religions
将其变成一种 寓言传说 as a kind of mythology
而人类是很容易就相信 as an allegorical translation
神话 寓言之类的东西的 of what we are inclined to believe anyway
半信半疑的信仰 是一种自欺欺人的工具 The halfway house is an instrument of self-deception
同时 一直以来 and at the same time
它也是人类传统道德和政治规划的一种工具 it is almost invariably a tool for the defense and reproduction
负责传统道德和政治的维护和繁殖 of our conventional moral and political priorities
我们应该坚持把信和不信区分开 we should insist on the separation of the two directions
宗教改革将充满各种难题 风险 We should not imagine that there is an easy way out
不存在任何捷径 不能靠简单地信仰 from the conundrums and a risks of a religious revolution
存在一种超验的神性 来解决问题 by simple faith in a transcendent deity
这种信仰会让改革的赌注加大 并加剧 Such a faith always doubles the bet and aggravates the disparity that
一直以来存在于精神性承诺的重量 always exists between the weightiness of a spiritual commitment
和脆弱的 承载这种承诺的根基之间的不一致 and the inadequacy of the grounds for making it
关于上帝存在的说法的种种不一致和不足 Our perplexities are increased by the incoherence or the insufficiency
让人类越来越困惑 of any idea of god that is available to us
如果我们把上帝看作具有人的特性 If we picture god as a person
从而 我们和上帝的关系 and our relations to him by analogy
就接近于人类之间互动的关系 to the interactions among individuals
这种做法的风险是 we run the risk of
一个不完善的 神人同形论的上帝 a crude anthropomorphic projection
投射了人类的所有渴望与恐惧 of our longings and fears
如果我们把上帝想象成非人性化的存在 If we imagine god as an impersonal being
那么这种做法的风险是 we run the risk of
把上帝还原到自然界 reducing him to the natural world
从而使上帝变得多余 and that's making him superfluous
如果我们采取折衷的办法 And if we take a refuge in the residual conception of god
说上帝是非人 且不存在的 as a non-person and non-being
那么这仅仅能代表 we simple represent as idea
人类的知识失灵了 what is in fact the failure of the intellect
不过 如果设想 But suppose
我们是要将神圣式宗教改革发展下去呢？ were we extend this sacred track of the religious revolution
那么它的形式会是怎样的？ What in general would be its form
尤其是作为未来基督教的形式 会是怎样的？ and specifically its form in the future of Christianity
它会要求一种激进的发展或是革新 It would require a radical development or renovation
神学 救赎 转世 of the theology, of redemption, of incarnation
临在性学说的激进发展和革新 or of imminence
冒着沦为伯拉纠主义的风险 Against the risks of Pelagianism
有一种观点 the view
即救赎只可能在历史进程中出现 that Salvation occurs solely within history
这种观点 其实面临着被世界抛弃的风险 stand the risk of World Abandonment
先知型宗教的救赎观 To which the Semitic religions of salvation
一直都受这种观点的影响 have always been and remain susceptible
如果说救赎是可能的 If Salvation is possible at all
就算是发生在历史之上的救赎 although extending beyond history
那么 它必须现在就开始 it must begin now
神性必须在世间存活 And the divine must live within the world
神性在世间的存活 必须通过 And its indwelling in the world must be manifest
一系列的道德和政治转型来体现 in a series of moral and political transformations
神性于世间的展现 The presence of the divine within the world
使我们有可能让自我远离 makes it possible for us to distance ourselves
既定的结构 from the established structures
从而推进 参与情境 与超脱于环境之上 and to accelerate the dialectic
这两者之间的辩证关系 between engagement in circumstance and transcendence over context
上述这两者也是人类之所以为人类 That is the defining attribute
最典型的属性 of our humanity
本讲中 In this intervention
我想把宗教改革 I want chiefly to outline
作为一种世俗形式的改革 略述一下 the program of a religious revolution in a profane form
或者说 以一种介于信与不信之间的中立形式 Or at least in a form that is neutral between believe and non-believe
位于人神交易的大背景叙事之下的 in a larger narrative of transactions
这么一种形式 between god and humanity
这样的宗教改革主要有四个组成部分 Such a religious revolution would have four main components
我们称之为 Let me call them
推翻 自我改造 The overthrow, the self-transformation
转型和回报 the transformation and the reward
推翻是一种回应 the overthrow is a response
对最高形式的精神危险的回应 to the greatest spiritual danger
这种危险无处不在 that we all confront
我们在肯定自身人性的时候会遇见它 in the affirmation of our humanity
在提高自身神性属性的时候会遭遇它 and in the effort to increase our share in the attributes of the divine
人类的财产只有生活本身 Life is what we have
但是 生活 一般都 but life characteristically
在我们琐碎的妥协中 梦游中 被挥霍殆尽了 is what we squander in petty compromise in sleepwalking
人很少是完全清醒地生活着的 never or rarely fully alive
更有人从来没有 with eyes wide awake
帕斯卡称之为 嬉游 This is what Pascal described as divertissement
海德格尔则称之为 消遣 and Heidegger as our Zerstreuung
人类就这样被消遣 偏移 分崩离析成 Our diversion, our deflection, our falling apart
一系列无关紧要的束缚 into a series of petty constraints
和规矩 and accommodations
从而 人类身上至善的生命力被剥夺了 that deprive us of the supreme good of vitality
人类必须要经历一系列小型的死亡 and allow us to die many small deaths
为了抵抗这种威胁 Against this threat
我们必须找到这种恐惧的来源 we must bring the resources of the terror
我们必须推翻自己 We must overthrow ourselves
我们必须同时成为推翻者 We must become at the same time the over throwers
又成为我们要推翻的对象 and the overthrown
我们推翻自我的 the chief instrument that we have
主要工具是 for this project of our self-overthrow
一种不懈的反抗 is a relentless confrontation
反抗人类与生俱来 不可救药的缺陷 with the ineradicable flaws in human life
即我们的必死性 无根性和贪婪 Our mortality, our groundlessness and our insatiability
我们必须正视它们 by holding them squarely before us
不去轻易否认它们 and by resisting the temptation to deny them
我们要武装自己 We steel ourselves against the inclination
不让自己轻易妥协 轻易去轻蔑 to compromise and to belittlement
这种与人类与生俱来 不可救药的缺陷的对抗 This confrontation with the incurable defects in human life
既不足以决定一种革命性的方向扭转 is neither sufficient to produce a revolutionary orientation
也不能决定 方向扭转 nor determinate in its implications
所带来的后果 for the direction of that reorientation
为了对抗这种恐惧 还要通过一系列 The encounter with these terrors has to be supplemented
社会文化的实践 才能实现 by practices of society and of culture
以保护我们不屈服于 that protects us against our surrender to
既有的生活和思想秩序 the established order of life and thought
我们应当拉近 平时我们在已经习以为常的 We should diminish the distance between the ordinary moves
一系列既定安排和前提的框架之下 所做出的 that we make within a framework of arrangements and assumptions
平常举动 that we take for granted
和时不时由危机所引发的 And the extraordinary moves
挑战这种习以为常的框架的 by which from time to time
非寻常举动 这两种举动之间的距离 under the provocation of crisis
这样一来 我们就能挑战和改变这种框架 we challenge and change pieces of this framework
社会和文化应该这样组织 Society and culture should be so organized
让我们能看清它们的人造特性 that they evoke to us their own artifactual character
并为我们制造机会 来挑战和修正它们 and multiple the occasions to challenge and revise them
这样一来 In this way
我们对结构的再改造就能够以一种持续的方式 our reinvention of the structure comes to arise more continuously
在日常生活中不断地发生 out of the ordinary business of life
这样一来 and we are relatively more protected
面对体制化和意识形态崇敬的诱惑 against the temptations of institutional and ideological idolatry
面对将任何一种特定社会结构 the temptation to mistake any particular structure of society
或思想 or thought
错误地看作 对人类生活的最终的 for the definitive and inclusive ordering
决定性的秩序的诱惑 我们就相对安全了 of human life
但是 无论身处什么样的历史情境之中 我们 But we always find ourselves in any given historical situation
总是与社会与文化的再造 隔了一段距离 at some distance from such a reconstruction of society and culture
我们所生活在其中的时间 We do not live in a historical time
不是历史性的 而是自传性的 we live in biographical time
少了这样的再造 and in the absence of such a reconstruction
我们就必须找到一种能为我们所控制的代替物 we must find a surrogate that is under our control
这种代替物 The surrogate
就是人类与自身的 角色 之间的关系的转型 is a transformation of our relation to our own character
所谓角色 就是自我的僵化形式 which is the rigidified form of the self
我们不该让自我被限定成 Not to allow the self
一种单一的 固定的形式 to assume a single definitive form
不应屈服于俗套与妥协的僵化硬壳 not to surrender to the carapace of routine and compromise
不让我们自己被木乃伊化 not to allow ourselves to be mummified
我们要从内部撕裂木乃伊 to break the mummy up from within
达到生活的至善 and affirm the supreme good of life
对人类固有的 不可救药的缺陷的推翻 Just as the overthrow achieved to a confrontation
和随之而来的对抗 with the incurable defects in human existence
不足以产生我们所需的自由 is insufficient to produce the liberation that we require
而且 它对宗教改革的进程的作用 so too it is indeterminate in its implications
也是缺乏决定性的 for the course of a religious revolution
与人类生活的对抗 可被利用 The confrontation with the human life can be used
来为一种新异教辩护 to justify a new paganism
正如后期的海德格尔哲学所示 as it was for example in the later philosophy of Heidegger
但是 它也可以被看作一个时机 But it can also be used as an occasion
将人类与世界的抗争白热化 to radicalize the massage of the struggle with the world
并给人类转型经验的新时机 and to lay the basis for a new moment in the transformative
打下基础 experience of humanity
我们关于宗教改革的第二部分是 Our second part of such a religious revolution is
一种关于自我转型的观点 a view of a transformation of the self
我们对他人和存在的态度的一种再定位 a reorientation of our attitude to one another and to existence
让我用两种形式来描述这种再定位 Let me describe this reorientation
这两种形式可被看作同等的 in two equivalent forms
一种形式是美德学说 One form is a doctrine of the virtues
美德是一种行善的习惯性天性 The virtues are habitual dispositions to do good
想象一下道德生活 Imagine the moral life
在这样三种天性的基础上组织起来的 organized on the basis of three sets of such dispositions
第一种 异教徒的美德 即相知的美德 First come, the pagan virtues, The virtues of connection
它所比照的问题是 The problem to which they respond is our temptation
我们每个人 to imagine ourselves
都倾向于把自我当做世界的中心 each of us, as being the center of the world
而相知 公正 坚忍与尊重的美德 The virtues of connection, fairness and forbearance and respect
则能将我们 free us
从这种错误的自我中心意识里解放出来 from these false centrality
这个体系中 and in this work
它们的支撑力量来自于强大的美德和勇气 they are supported by the enabling virtue, courage
这种美德能让他人均变得富饶 The virtue that makes all others fertile
然后是第二种美德 Then there is a second set of virtues
一种虚己的美德 虚己也称Kenosis The virtues of empting out
是教父神学的一种概念 of what the patristic theologian called kenosis
这种美德所对应的问题 The problem that they address
是我们易于混淆无关紧要和至关重要 is our tendency to surrender to the unimportant
最后屈服于无关重要的小事 这种倾向 to confuse the peripheral with the central
所谓虚己美德 包括简朴 专注和热情 The virtues of kenosis are simplicity, attentiveness and enthusiasm
在这些美德的陶冶下 By the practice of these virtues
我们就能为更重要的事情做好准备 we ready our self for the more important
那就是达到生活的至善 which is the affirmation of the good of life
并提高自己的神性属性 and the increase of our share in the attributes of divinity
接下来 第三种美德是神性美德 Then, the third sets of virtues are the virtues of divinization
这种美德试图解决的问题是 The problem that they seek to solve is
人类无法承认自己是一种 our failure to recognized ourselves
肉身的 必死的生物 as the embodied, death bound
可是 人类的超验性的精神 but transcendent spirit that we are
则不受所有特殊环境的限制和改造 uncontained and unaccomodated by all particular context
这种神性美德 包容新事物 The virtues of divinization are openness to the new
也包容他人 and openness to the other person
一个活在神性美德时代下的人 A life lived under the ages of the virtues of divinization
他放下了自身的屏障 is a life in which cast down our shields
不满足于安宁的现状 and replace serenity by searching
他不去听从自古以来 Instead of trying to stay out of trouble
哲学家对人类 多一事不如少一事的劝诫 as the philosophers have generally advise us to do
而是不断地去寻觅 we looked for trouble
下面讲自我转型的学说的 Now, here is the second formulation
第二种构想 of the doctrine of self transformation
它的定义和思维有关 defined in relation to the mind
思维不仅仅是一台机器 The mind is not just a machine
它不是模式化和机械化的 It is not just modular and formulaic
思维更是反机器的 The mind is also an anti-machine
作为反机器的 它既不模式化 也不机械化 As an anti-machine, it is not modular and it is not formulaic
它展现出一种无限递归的能力 It displays a power of recursive infinity
能把一切和其他一切 以无穷种方式 to combine everything and everything else
联系结合起来 in indefinite numbers of ways
并展示出一种被诗人们称为 and exhibits a faculty of negative capability
消极能力的力量 as the poet called it
从而违反 超越思维本身的假定前提 to transgress and to transcends all of its own presuppositions
从而得以观察 经历 to see, to experience
并创造出 远远高于既定的生命和思想 to produce more than can be prospectively justified
所事先规范化 限制住的东西 or continenced by the establish forms of life and of thought
我们所渴望那种更高级的生活 The higher life to which we aspire is the life that
就是一种肯定思维的这一面的生活 affirms this second aspect of the mind
让想像力凌驾于成见之上 the imagination over the first
让反机器凌驾于机器之上 the anti-machine over the machine
将生活过成一种惊喜 In such a way that come to live life as surprise
桑塔亚那曾经这么说过威廉·詹姆斯 Santayana at once said of William James
他是如此的自然 he was so extremely natural
以至于根本没办法得知他的本性是什么 that there was no way of telling what his nature was
或是接下来会发生什么 or what came next
这样的生活就成为了生命本身 Such a life becomes life itself
生命力的表现 制造惊喜的能力 The expression of vitality, the power to surprise
去脱离程式 去破碎那层僵化的硬壳 to depart from the formula, to break the carapace
去打碎木乃伊 to destroy the mummy
就是对生命的至善的肯定 is the affirmation of our supreme good
宗教改革的第三部分是转型 The third part of the religious revolution is the transformation
即社会秩序的再建设 the reconstruction of the social order
社会秩序当前的形式不足以 Inadequate in its present form
鼓舞个人去追求更高级的生活 to a being that aspires to a higher life
也不足以巩固 and insists on the attempt
人类神性属性扩大的愿望 to increase its share on the attributes of divinity
要容纳这样的一种人 Even the freest
即使是最自由最平等的当代社会 and most equal contemporary societies are deficient
也是不足的 as the home for such a being
可以从至少四方面来说 in at least in four ways
首先 社会的不足在于其实际组织 First, they are deficient because in the practical organization
尤其是经济生活的组织 specially the organization of their economic life
会否定普通大众的 they deny opportunity and capability
机遇和能力 to the mass of ordinary men and women
这种组织下 大多数人 and may condemn the majority of people
都注定要去做重复的低等工作 to undertake work, repetitious work
这种工作本该是由机器来做的 that should best be done by machines
为了克服市场经济的阶级分割 To overcome the hierarchal segmentation of the market economy
我们必须对市场经济的体制形式进行再改造 we must reinvent the market economy in its institutional form
仅仅对它进行调节是不够的 It is not enough to regulate it
仅仅通过再分配税收和财产转移 It is not enough to compensate for its inequalities
来补偿市场经济的不均等 也是不够的 through redistributive tax and transfer
有必要叠加它的法律 It is necessary to multiply its legal and institutional arrangements
和制度安排 in such a way that
以帮助更多人能够以更多方式进入更多市场 more people have more access to more markets in more ways
通过这样的途径 In such a fashion
市场经济就变成了一种 以实际合作为形式 that a market economy comes to be a permanent experiment
以生产和交换为制度的 in a forms of practical cooperation
永久性的实验 and in the regimes of production and of exchange
第二点不足之处在于 The second defect
即使是最自由最平等的现代社会 of even the freest and most equal contemporary societies
它们的民主社会的组织也是不足的 is that they organize democratic politics
不足在于 改革的机遇 in a fashion that continues to make change
仅仅在危机之际才能发生 depend upon crisis
因此规则是 没有创伤 也就没有转型 The rule is, no trauma, no transformation
必须重新组织代议民主制 Representative democracies would have to be reorganized
通过体制革新 将其组织成一种高能量民主 as high-energy democracies through institutional innovations
提升政治氛围 that increase the temperature of politics
也就是说 that is to say
鼓舞更多人参加到政治生活中 the level of organized popular engagement in political life
并加快政治的步伐 and hasten the pace of politics
简化决策试验的快速操作 the facility for the rapid practice of decisive experiments
以政治行为来变革社会生活 the transformation of social life by political actions
作为一种寻求更高生命的灵魂的家园 A third defect of the contemporary society is
当前社会的第三点不足之处在于 a home of spirit in search of a larger life is that they continue to
当前社会的社会团结 make social solidarity
是建立在脆弱的资金流动基础之上的 depend on the weak basis of money transfers
比如说社会福利项目 as in social entitlement programs
人类的升华 必须要靠自我建构 Our ascent requires an intimate combination
与人类合作的紧密结合 of self-construction and collaboration
没有人能够拯救自己 No one saves himself
更高远的生活只可能存在于这样的一种社会里 A higher life is possible only in a society in which social solidarity
即社会团结所依赖建立的基础 comes to have a basis stronger
要比金钱流动更稳定 than money transfers
要建立起社会团结 唯一可行的基础 The only adequate practical basis for social solidarity
就是人类要对照顾自己家庭之外的其他人 is direct responsibility to take care of other people
负起直接的责任 outside the boundaries of one's own family
每个有能力的成年人都应该 Every able bodied adult should have both a position
既在生产系统中占有一席之地 in a production system
又有责任照顾自己家庭之外的其他人 and the responsibility to take care of others outside his own family
无论是年幼的 年老的 体弱的 穷困的 the very young, the very old, the infirmed
有需要的 还是绝望的人 the needy and the desperate
当前社会的第四点不足是 A fourth defect of the contemporary societies
对于那种努力寻求接近神性的人来说 as the setting for an agent who seeks to become more godlike is
这个社会所提供的教育是不充分的 the inadequacy of the education that they provide
学校的角色 是成为未来的代言 The role of the school is to be the voice of the future
而不是国家或家庭的工具 not the instrument of the state or the family
并使每个孩子都能得到切身利益 and to recognize in every child the tongue tie profit
使教育成为分析性 It is not enough for education to be analytical
而不是信息性的是不够的 rather than informational
教育 应当有选择地使用信息 For it to use information selectively
作为分析能力的工具 as an instrument of analytic capability
应当否定渊博却肤浅的通才教育 and to repudiate superficial encyclopedic coverage
应当肯定教学中合作的重要性 for it to affirm cooperation in teaching and in learning
同时反对教学中个人主义和权威主义的结合 as oppose to the combination of individualism and authoritarianism
教育也有必要成为辩证的 It is also necessary for education to be dialectical
每个课题 每种学科 每种方法 every subject, every discipline, every method
都应该从至少两个相反观点出发进行教学 must be taught from at least two contrasting points of view
把思维从迷信中解救出来的唯一方法 the only way to free the mind from superstition
就是通过下列四项改革方案 these four sets of transformative projects
即市场经济的民主化 the democratization of market economy
民主的深层次推进 the deepening of democracy
发展社会团结的现实基础 the development of a practical basis of social solidarity
要比金钱的流动更稳定 stronger than money
以及教育形式的普及化 and the generalization of the form of education
以把思维从迷信和盲从中解放出来 capable of freeing the mind from superstition and servility
这些改革最后会汇集成同一种成果 and converge to the same outcome
这里的结果指的是 创造出一种无结构的结构 the outcome is the creation of a structure of no structure
一种经得起自我修正的 A way of ordering social and cultural life
社会和文化生活秩序 that invites its own revision
这样一来 自然和必需性的虚假外表 and that dissolves the mendacious semblance
就被剥开了 of naturalness and necessity
这场宗教改革的第四部分是 The fourth part of the program of this religious revolution is
对回报的审视 a review of the reward
对推翻的回报 The reward for the overthrow
对自我转型和转型的回报 for the self-transformation and for the transformation
这种回报不是永生 而是生命本身 The reward is not eternal life, the reward is life itself
一场我们所真正拥有的生命 Life lived while we have it
一场让我们能够 To be able to engage in a social world
一心一意 全身心投入社会的生命 single mindedly and whole heartedly
而不屈服于社会 without surrendering to it
因为它不再要求 Because it will no longer require
我们的屈服 作为参与社会的代价 from us surrender as the price of engagement
通过大爱 通过私人的爱 与他人相知 To connect with other people at the extreme and personal love
通常情况下 这种相知一般是通过合作 but more generally through cooperation
而不再需要以越殂代庖 without paying for connection the price of subrogation
和个性的泯灭作为代价 and surrender of individuality
下面是我们和自身的关系的改造 To change our relation to our own self
我们再也无需向角色低头 So, we no longer need to surrender to the character
角色 这种自我的僵化形式 as the mummified rigidified form of the self
我们要撕裂自我的木乃伊 that break the mummy apart
将生命活成一场无止境的追寻 and continue to live the life as a search
我们要反抗一切绝对式体系的统治 And to resist the dominion of all the categorical schemes
它们把我们从真相的世界 从我们周围 that distance us from the manifest world, from the splendor
各种光彩绚烂又多样化的现象 阻隔开来 from the radiance, from the diversity of the phenomena around us
我们应通过对现实的观察 以可能性立脚 To relativize all of these categorical schemes
一种毗邻的可能性 by viewing the actual from the stand point of the possible
将这些绝对的体系相对化 the adjacent possible
然后呢？ What can we do next?
然后 穿过想像力的三棱镜 The cosmos
就出现了一种广义的世界观 view under the prism of the imagination
这场宗教改革 Such a religious revolution
承载了四个系列的义务 它们分别是 defined by these four sets of commitments
推翻 自我转型 转型 to the overthrow, to the self-transformation, to the transformation
以及回报 and to the reward
但这场宗教改革里 也存在不和谐的因素 is not without disharmonies
甚至矛盾 and even contradictions
首先 是推翻和回报之间存在的冲突 First is there is the conflict between the overthrow and the reward
推翻所带来的阴影 威胁着 The overthrow cast a shadow that threatens
要夺走我们的回报 的确如此 to deny us the reward. Indeed, it's does
然而 冲突并非存在于理念之中 The conflict however is not in the ideas
而是存在于经验自身之中 it is within experience itself
只有通过消除人类生活中不可救药的缺陷 It is only by graving the eradicable flaws in human life
我们才能停止挥霍生活的至善 that we can escape squandering the supreme good of life
接着 在回报 Then there is the contradiction between the reward on one side
和自我转型以及转型之间也存在冲突 and the self-transformation and transformation on the other side
自我转型需要一种无止尽的追寻 The self-transformation requires searching without end
需要我们放弃习惯的保护机制 and denies us our habitual protections
而转型的义务是 实现一种 The transformation commits to practices and arrangements
能推动人类去追寻的实践和安排 that push us towards us to search
而非阻止人追寻的脚步 rather than protecting us against it
我们会不会到头来发现自己身陷 Will we not then find ourselves on the treadmill
渴望 无止境的向往 饱足 of desire, of endless longing, satiation
厌倦和躁动不安的永无止境的循环里？ boredom and restlessness
数千年来 哲学家们 against which the philosophers
都警告我们要避开这种循环 have forever warned us
这些风险是不可避免的 There is no alternative to these risks
这是我们为了自己的升华必须付出的代价 it is price that we must pay for the hope of our ascent
尽管我们觉得不应该是这样的 We shall soon die and waste away and be forgotten
但是我们注定会很快死亡 消逝 坠入遗忘 although we feel that we should not
直到死 我们注定都无法理解这个奇特的世界 We shall die without having understood what this strange world
也无法知道我们在这个世界中的地位 and our place within it are really about
我们的宗教应该承认这些可怕的现实 Our religion should begin in the recognition of these terrifying facts
而非否认它们 rather than in their denial
宗教应该允许我们 教导我们 It should allow us and it should teach us
去改变社会和自我 to change our societies and ourselves
以使我们所有的人 不仅仅是少数幸运儿 so that we become
能够变得更加强大而平等 all of us, not just a happy few, bigger as well as more equal
然后 只要活着 Then as long as we live
我们就应该过一种更伟大的生活 we shall have a greater life
远离偶像 靠近他人 and draw further away from the idols
这样 我们才能在短暂的生命中达到永生 but closer to one another and be deathless temporarily