长文：中国帮我们更好地理解了欧洲人的身份认同 [美国媒体]

“I miss the ancient parapets of Europe”, Arthur Rimbaud, “The DrunkenBoat”

“我怀念着欧罗巴古老的城垛”——《醉舟》阿尔蒂尔·兰波

（译注：阿尔蒂尔·兰波（法语：Jean Nicolas Arthur Rimbaud，1854年—1891年），19世纪法国着名诗人，早期象征主义诗歌的代表人物，超现实主义诗歌的鼻祖）

“Make Europe?” It already exists. What we must do is construct ourperspective. Umberto Eco once said that “the language of Europe is translation”and it is true that geographical Europe, with its 35 official languages and 225secondary languages, has always been considered a myth by Eurosceptics and adream by those strongly in favour of Europe.

“创造欧洲？”它已然存在了。我们必须做的事情是建构我们的思维方式。安伯托·艾柯曾说，“欧洲的语言是翻译”，而且有着35种官方语言和225种第二语言的地理欧洲确实一直被疑欧派视作一个虚构的神话，同时被那些支持欧洲的人视作一个梦想。

（译注：安伯托·艾柯（Umberto Eco，1932-2016），意大利人，享誉世界的哲学家、符号学家、历史学家、文学批评家和小说家，有《启示录派与综合派》、《昨日之岛》等作品存世）



“A day will come when your arms will fall even from your hands! A daywill come when war will seem as absurd and impossible between Paris and London,between Petersburg and Berlin, between Vienna and Turin, as it would beimpossible and would seem absurd today between Rouen and Amiens, between Bostonand Philadelphia. A day will come when you France, you Russia, you Italy, youEngland, you Germany, you all, nations of the continent, without losing yourdistinct qualities and your glorious individuality, will be merged closelywithin a superior unit and you will form the European brotherhood, just asNormandy, Brittany, Burgundy, Lorraine, Alsace, all our provinces are mergedtogether in France. A day will come when the only fields of battle will bemarkets opening up to trade and minds opening up to ideas. A day will come whenthe bullets and the bombs will be replaced by votes, by the universal suffrageof the peoples, by the venerable arbitration of a great sovereign senate whichwill be to Europe what this parliament is to England, what this diet is toGermany, what this legislative assembly is to France.”

“总有一天，你的手臂会随着你的手落下！总有一天，巴黎和伦敦之间，彼得堡和柏林之间，维也纳和都灵之间的战争会看上去荒谬且不可能，就如同今天在鲁昂和亚眠，波士顿和费城之间发生战争那样不可能且荒谬。总有一天，你们法国，你们俄国，你们意大利，你们英格兰，你们德国，你们所有这些这个大洲的国家，在不失去你们独特品格和光荣个性的情况下，将会在一个更高层次的统一体中紧密融合，而且你们将会形成欧洲人的手足之谊，就像诺曼底、布列塔尼、勃艮第、洛林、阿尔萨斯，我们所有的省份都在法国之中融为一体。总有一天，打仗的唯一领域将会是对贸易开放的市场和对思想开放的心灵。总有一天，子弹和炸弹将会被选票、人民的普选权和一个伟大的主权参议院的庄严仲裁取代，后者对于欧洲就如同英国议会之于英国，德国议会之于德国，立法议会之于法国。”

A common cultural heritage

一份共同的文化遗产



On the occasion of a lecture delivered atthe University of Zurich on November 15, 1922, Paul Valéry described Europe asthe result of Greek cultural heritage, Roman law, and Christian unity:

1992年11月15日，在苏黎世大学的一场讲座中，保尔•瓦雷里把欧洲描述为希腊文化传承、罗马法和基督教联合体共同作用的结果：

（译注：保尔·瓦雷里（Paul Valéry，1871-1945），法国象征派诗人，法兰西学院院士。十余次提名诺贝尔文学奖，有《旧诗稿》、《年轻的命运女神》等传世）

“Wherever the names of Caesar, Gaius, Trajan and Virgil, wherever thenames of Moses and Saint Paul, wherever the names of Aristotle, Plato, andEuclid have had a simultaneous significance and authority, that is where Europeis. Every race and every land that has in turn been Romanised, Christianised,and intellectually trained by the discipline of the Greeks is absolutelyEuropean. Some have received only one or two of these traits. Thus, there are sometraits, which are quite distinct from race, language even, and nationality,that unite and assimilate the countries of the West and of the centre ofEurope. The number of notions and ways of thinking that are common to we havein common to them is much greater than the number of notions that we have incommon with an Arab and a Chinese… ”

“无论凯撒、盖乌斯、图拉真和维吉尔的名传到哪里，无论摩西和圣保罗的名传到哪里，亚里士多德、柏拉图和欧几里得的名在那里都有着同等的重要性和权威，而那是欧洲所在的地方。被轮流罗马化、基督教化，乃至在心智上受过希腊人学科训练的每一个种族和每一块土地都绝对是欧洲的。”有些种族和土地只接纳过这些特性中的一两个。因此，存在着这么一些区别于种族，甚至语言和国籍的特性，团结并同化了西方和欧洲中心区的国家。我们与他们共有的观念和思维方式的数量，要远远多于我们和一个阿拉伯人或一个中国人所共有的...”

（译注：维吉尔（Publius Vergilius Maro,BC70-BC19）通称维吉尔（Virgil），诗人、作家，其生活的时代正值共和国末期、帝国初期。有《牧歌》《农事诗》《埃涅阿斯纪》等传世）



The concepts, not from Chinese culture,which is diverse, but from Chinese “language-thought” in the sense in whichJullien intends it, throw into relief a vision of the world that is totallydifferent from that which issues from Greece, from Europeans. Let’s start bythe de-construction of ontology: “for you know this major fact that Chineselanguage does not say "Being’ in the absolute sense of "I am,‘ to beor not to be; rather it indicates only the predicate.”

这些概念并非来自多元的中国文化，相反是来自中国人的“语言思想”，这是就于连对其的解释而言的，突显的是一种完全有别于希腊和欧洲人流传下来的世界观。让我们从对本体论的解构开始：“你要知道一个重要事实，即在中国的语言中，不会以绝对意义上的“我是（I am）”来说“存在（being）”，即不说是存在还是不存在，而是仅仅表明谓语。”

It is not that the individual does notexist in China but as Yuzhi Ouyang reminds us in his thesis, “TraditionalChinese Culture and Contemporary Western Culture”:

但就如欧阳宇治（音）在其论文《中国传统文化和当代西方文化》中提醒我们的，并不是说在中国不存在个体：

“China has contempt for the individual. Individualism is such afundamental given in Western culture, such a fundamental element in the Westernsystem of values that Westerners sometimes forget its importance. For theGreeks, including even the Stoics, the goal of life was the perfecting of theindividual. Salvation, the goal of Christian faith, is also individual. It canbe said that in Western culture, from its beginning, the individual has beenthe prime feature. By contrast, in Chinese culture, from its start, it’s thecommunity that has been valued.”

“中国蔑视个体。在西方文化中个人主义是如此基本的原则，在西方价值体系中是如此基本的要素，以至于西方人有时候会忘记其重要性。对于希腊人甚至包括斯多葛学派来说，人生的目标就在于个体的完善。基督信仰的目标救赎也是针对个人的。可以说在西方文化中，个体从一开始就一直是主要特征。与之相比，在中国文化中，从一开始尊崇的就一直是群体。”



“The Chinese strategist operates by silent transformation, that forwhich it ‘does not act’ but lets the situation mature: when the situation isbrought to maturation, there is need only to gather (li in Chinese). Properlyspeaking, there is no ‘aim’ (skopos in Greek) methodically determining inadvance ‘goals’ (telos) to achieve by detaching them from the processual natureof things even if it means tragically forcing destiny.”

3）“中国战略家借由静默的转化来来操作，即是说它‘无为’但却坐等情势成熟：情势一旦成熟，只需去收割（汉字“利”的本义）便是了。准确地说，不存在任何对终级‘目标’（希腊语中的telos）有条不紊的‘谋求’（希腊语中的skopos），事情的达成靠的是把它们从事物的程序性中分离，哪怕这意味着悲剧性的强行推动命运。”

（译注：利字从刀，从禾。表示以刀断禾、收获谷物的意思）

As Claude Hagège notes, China plays therole of a great theoretical operator:

如同海然热注意到的那样，中国扮演着一个伟大的理论行家的角色：
（译注：海然热（Claude Hagège，1936-），法国语言学家，其通晓的语言之多为世所罕见）

“It was necessary to put oneself in the position to study Greekthought from the point of view of another system of thought, the Chinese.”

“为学习希腊思想，必须将自己置于另一种思想体系的视角，中国人的视角。”



“A day will come when a cannon will be exhibited in museums just asan instrument of torture is now, and people will be astonished how such a thingcould have been. A day will come when these two immense groups, the UnitedStates of America and the United States of Europe, will be seen placed inpresence of each other, extending the hand of fellowship across the ocean,exchanging their produce, their commerce, their industry, their arts, theirgenius, clearing the earth, setting up colonies of people in the deserts,ameliorating creation under the eyes of the Creator, and uniting, for the goodof all, these two irresistible and infinite powers – the fraternity of men andthe power of God!”

“总有一天，大炮会像现在的刑具一样收进博物馆里展览，而人们会惊讶于这样一个东西的本来用途。总有一天，我们会看到美利坚合众国和欧罗巴合众国这两个巨大的集群，立于彼此面前，跨越大洋伸出友谊之手，交换他们的产品、商务、产业，交流他们的艺术和天份，清扫这个地球，在沙漠中建立人类聚居区，在造物主的眼皮底下改良其所造之物，乃至为了所有人的福祉联合这两种无法抗拒且不可限量的力量：人类的友爱和上帝的权能！”

However, if it’s so much habit to reuniteEurope and the United States within the larger concept of the West (see, forexample, Samuel P. Huntington), an essential difference nevertheless remains.

然而，在更大的西方概念中把欧洲和美国联合起来（参见亨廷顿等人的着述）让人很是习惯，尽管如此根本上的差异仍然存在。

Huntington, in effect, gives prence tothe notion of religion as he defines civilisation. He cites Christopher Dawson(“The great religions are the foundations of the great civilizations”, in TheDynamics of World History) and considers that “of Weber’s five ‘worldreligions’, four – Christianity, Islam, Hinduism, and Confucianism – areassociated with major civilisations” (The Clash of Civilizations and theRemaking of the World Order) as he explains why Buddhism and Judaism areexcluded. But Europe is not Christian.

事实上，亨廷顿在定义文明的时候，泛化了宗教的概念。他引用了克里斯托弗·道森（“伟大的宗教是伟大文明的根基”，自《世界历史的动力》），并认为“韦伯的五种‘世界宗教’中有四种（基督教、伊斯兰教、印度教和儒教）是和各大主要文明联系在一起的”（自《文明的冲突与世界秩序的重建》），他以此来解释佛教和犹太教被排除在外的原因。但欧洲并不是基督教的。

（译注：克里斯托弗·道森（Christopher Dawson，1889—1970），英国人，当代着名的文化哲学家、历史学家和文化史学家，其核心研究领域是宗教信仰与文化变迁。）



（译注：约翰·昆西·亚当斯（John QuincyAdams，1767-1848）美国第6任总统，是哈佛大学培养出的第1位总统，美国第2任总统约翰·亚当斯的长子，拟定了《门罗宣言》）

Europe’s essential contribution, since theEnlightenment, has consisted in placing Man, rather than God, at the centre ofthe universe. To be sure, this humanism was born of the Christian religionitself. The apprehension of the father, the son, and the Holy Ghost in adynamic, and not static, vision is breathtakingly modern: god incarnates himselfin Man to become the Spirit. He throws off his divinity, become mortal in orderto become immaterial. This Christian genius, this sublime vision prefiguresthat of making Man the supreme value of our societies.

自启蒙运动以来，欧洲的重要贡献就在于把人而非上帝放在了宇宙的中心位置。诚然，这种人文主义诞生于基督教本身。以动态而非静态的视角去理解圣父、圣子、圣灵，个中的现代性让人叹为观止：上帝为了变成圣灵，将自己化身在人的身上。他抛弃了他的神性，为了化作无形而变成凡人。这位信基督的天才，这种崇高的愿景设想把人的价值变成我们社会的最高价值。

It’s this additional step that Europe took.Europe learned how to rid itself of religion by sublimating it. No matter whatthe Eurosceptics claim, Europe has a soul: its humanism.

欧洲采取的正是这多走出的一步。欧洲学会了如何通过让自己升华从而摆脱宗教。不管疑欧派的主张是什么，欧洲拥有一个灵魂：其人文主义。

Headwinds

逆风



While our economic interests may divergeand our political approaches may differ, the base of common values is far morestable. Rather than dream of a Europe with a thousand different norms, let’sopen our eyes and witness the beautiful and triumphant but especially much morerealistic Europe of humanism, the Europe of the constitutional state, and theEurope of culture. Like an unheard apparition.

虽然我们的经济利益可能会有分歧，我们的政治道路可能相异，但共同价值观的基础是稳定得多的。与其幻梦一个有着一千种不同准则的欧洲，不如让我们睁开眼睛见证这份美丽和自得、特别是人文主义的更现实主义的欧洲，宪政国家的欧洲，文化上的欧洲。如同一个闻所未闻的幽灵。