主題詞

人 Human Becomings

此世界的“人”（human being）不可避免是一“ 〔生〕成〔著的〕人”（human becoming）。

（《生民之本：<孝經(jīng)>的哲學(xué)詮釋及英譯》，第83頁(yè)）

Indeed, a human being in this world is irreducibly a “human becoming.”

(The Chinese Classic of Family Reverence: A Philosophical Translation of the Xiaojing, p. 65)

個(gè)性在西方社會(huì)中是作為創(chuàng)造性和獨(dú)創(chuàng)力的標(biāo)志而受到珍視的；在中國(guó)，個(gè)性發(fā)展的目標(biāo)則關(guān)涉通過(guò)實(shí)現(xiàn)個(gè)體之間共享的整體情感獲得彼此信賴。

（《通過(guò)孔子而思》，第25頁(yè)）

Difference is prized in Western societies as a mark of creativity and originality, while in China the goal of personality development involves the achievement of interdependence through the actualization of integrative emotions held in common among individuals.

( Thinking Through Confucius, p. 23)

從人類作為獨(dú)立、分離的自我無(wú)限擴(kuò)展的意義之中心的角度思考，人就是“自我”與“他者”、“我”與“我們”、“主體”與“客體”、“此刻”與“彼時(shí)”之間不可分割的連續(xù)統(tǒng)一體。

（《通過(guò)孔子而思》，第140頁(yè)）

Reflecting on the human being as a focus of meaning unbounded by a notion of discrete and discontinuous selfhood, person is then an indivisible continuum between“self” and “other,” between “I” and “we,”between “subject” and “object,” between“now” and “then.”

( Thinking Through Confucius, p. 119)

每個(gè)（儒）人都是獨(dú)一無(wú)二的，而通過(guò)那些使其獨(dú)特突出的諸重要關(guān)系的培養(yǎng)，他們當(dāng)然會(huì)逐漸更個(gè)人化。但這些人是角色人（roles-bearers）而非權(quán)利人（rightsbearers）；他們的自由并非在獨(dú)立（being independent）的意義上，因?yàn)樗麄兊纳顭o(wú)法避免與許多其他人的生活密切交織著。他們也并非自主，因?yàn)樗麄兯龌蚰茏龅氖虑闃O少與其他人的生活沒(méi)有關(guān)系。換句話說(shuō)，儒家是關(guān)系性自我（relational selves）。我們是孩子、姊妹、父母、鄰居、朋友、學(xué)生、同事、愛(ài)人等等。當(dāng)我們生活（live）——而非扮演（play）——的所有這些特定角色全部表達(dá)出來(lái)，其相互鏈接也很清楚時(shí)，我們每個(gè)人就都會(huì)獨(dú)一無(wú)二被確定為一個(gè)人，則無(wú)法再去拼湊出一個(gè)純?nèi)蛔灾鱾€(gè)體自我的人。

（《生民之本：<孝經(jīng)>的哲學(xué)詮釋及英譯》，第38頁(yè)）

Each Confucian person is unique, and of course becomes increasingly individuated through the cultivation of significant relations that make him or her distinctive and distinguished. But such persons are roles bearers rather than rights bearers;they are not free in the sense of being independent, for their lives are intimately and inextricably bound up with the lives of many others. And they are not autonomous, for there is little that they do, or can do, that does not have significance for the lives of those others. Confucian persons, in other words, are relational selves. We are children, siblings, parents, neighbors, friends, students, colleagues, lovers, and much more. When all of the specific roles we live—not “play”—have been inventoried, and their interconnections made clear, then each of us has been uniquely specified as a person with precious little left over to piece together a bare, autonomous, individual self.

(The Chinese Classic of Family Reverence:A Philosophical Translation of the Xiaojing, pp. 31-32)