和合文化 世界之需

韓兢

又是一年的豐收之季，2022年和合文化全球論壇再次來(lái)到天臺(tái)，這次大會(huì)主題是“和合文化與促進(jìn)共同發(fā)展”。

所謂的和，指的是和平、和諧等概念；合，指的則是合作、聯(lián)合之意。倡導(dǎo)和合文化的中外學(xué)者認(rèn)為，將“和”與“合”兩個(gè)單獨(dú)的字連用成為一個(gè)概念，是中國(guó)古代思想家所獨(dú)創(chuàng)的。學(xué)者們還認(rèn)為，中華文明能持續(xù)發(fā)展五千年，其中一個(gè)重要因素是中華文化的強(qiáng)大凝聚力、親和力，而這些“力”都集中體現(xiàn)在和合文化上。和合文化，毫無(wú)疑問(wèn)是中華文化的精髓之一。

和合關(guān)系：中國(guó)人情關(guān)愛(ài)具有巨大吸引力

寒山和拾得是和合文化中最獨(dú)特的象征之一，他們所傳達(dá)的不僅是一種對(duì)“身心和合、天人和合”的精神追求，更是對(duì)人與人之間建立互敬互愛(ài)、和諧相處的“人際和合”關(guān)系的傳統(tǒng)倡導(dǎo)。中國(guó)人情往來(lái)中飽含的關(guān)愛(ài)、友善、包容，總是在細(xì)節(jié)中彰顯出獨(dú)特魅力，給人以最直接的美好體驗(yàn)，這也正是和合文化之所以具有強(qiáng)大吸引力的重要原因之一。

在多次采訪中，經(jīng)常能看見(jiàn)白皮膚、藍(lán)眼睛的國(guó)際知名漢學(xué)大師、美國(guó)人安樂(lè)哲身著正裝，與一群中國(guó)學(xué)者站在一起，十分顯眼，他總是用流利的漢語(yǔ)不緊不慢地侃侃而談，不時(shí)引用《論語(yǔ)》等古文經(jīng)典。安樂(lè)哲同時(shí)還是北京大學(xué)哲學(xué)系教授、美國(guó)夏威夷大學(xué)哲學(xué)系名譽(yù)教授。

1966年，18歲的安樂(lè)哲從美國(guó)加州雷德蘭斯大學(xué)赴中國(guó)香港學(xué)習(xí)一年?！澳菚r(shí)候，西方人不了解中國(guó)，感覺(jué)只是‘遙遠(yuǎn)的東方，而我當(dāng)時(shí)是個(gè)喜歡寫詩(shī)的年輕人。”安樂(lè)哲接受采訪時(shí)曾這樣回憶道。出于增長(zhǎng)見(jiàn)識(shí)、豐富閱歷的初衷，他來(lái)到中國(guó)，于是便迷上了中華文化和中國(guó)儒學(xué)。

“我很喜歡中國(guó)人與人之間的熱情關(guān)愛(ài)，以及注重家庭和諧關(guān)系的傳統(tǒng)?！睆拇?，安樂(lè)哲與中國(guó)結(jié)下了不解之緣，后輾轉(zhuǎn)于哥倫比亞大學(xué)、臺(tái)灣大學(xué)、倫敦大學(xué)、劍橋大學(xué)等一流學(xué)府求學(xué)，取得中文碩士、博士學(xué)位和中國(guó)哲學(xué)碩士、博士學(xué)位。

安樂(lè)哲的一生幾乎都在“翻譯中國(guó)”。《論語(yǔ)》《孫子兵法》《淮南子》《道德經(jīng)》等中國(guó)經(jīng)典書籍被他翻譯后，在西方學(xué)界引起廣泛關(guān)注。

同樣對(duì)中國(guó)人情關(guān)懷有深刻體會(huì)的還有加拿大人貝淡寧。他有兩個(gè)身份，一個(gè)最親切的身份就是中國(guó)女婿，而另一個(gè)被學(xué)界所熟知的身份則是在中國(guó)居住20多年、常年研究儒家學(xué)說(shuō)的外籍學(xué)者。他先后獲得加拿大麥克吉爾大學(xué)文學(xué)學(xué)士、牛津大學(xué)哲學(xué)碩士、牛津大學(xué)哲學(xué)博士學(xué)位，先后在新加坡、美國(guó)及中國(guó)香港等國(guó)家和地區(qū)從事教學(xué)與研究工作。

作為儒家文化的研究學(xué)者，貝淡寧這幾年被聘為山東大學(xué)政治學(xué)與公共管理學(xué)院院長(zhǎng)。他覺(jué)得“很有歸屬感”，不僅因?yàn)樯綎|人熱情好客、性格爽朗，更因?yàn)樯綎|是孔孟之鄉(xiāng)，在中國(guó)優(yōu)秀傳統(tǒng)文化的傳承上有著獨(dú)特優(yōu)勢(shì)，“山大學(xué)派”在儒學(xué)研究領(lǐng)域更是頗具影響力。

和合思維：從“有限游戲”到“無(wú)限游戲”的橋梁

安樂(lè)哲曾引用美國(guó)哲學(xué)家詹姆斯 · 卡斯（James P. Carse）提出的一個(gè)關(guān)于人和人相處有兩種模式的理論：一種被稱為有限游戲，另一種則被稱作無(wú)限游戲。

“有限游戲”指的是人類從事的所有活動(dòng)，如商業(yè)、體育、外交、國(guó)防等，其本質(zhì)就是有始有終?！坝邢抻螒颉笔腔谝唤M有限的規(guī)則來(lái)進(jìn)行的，有贏家和輸家。但“無(wú)限游戲”就完全不同了?！盁o(wú)限游戲”需要我們一起去面對(duì)這個(gè)日趨復(fù)雜、日益艱險(xiǎn)的世界，攜手合作，共同努力，這樣才能實(shí)現(xiàn)共贏。

對(duì)此，安東哲提出，在當(dāng)今世界，我們必須從“有限游戲”走向“無(wú)限游戲”，從非贏即輸?shù)哪Ｊ睫D(zhuǎn)變?yōu)橹\求共同利益的模式。

這種共同應(yīng)對(duì)問(wèn)題的模式從根本上來(lái)說(shuō)就是和合思維的體現(xiàn)，而和合文化就是其中的一座橋梁。越是了解和合文化的精髓，就越是能對(duì)和合思維、對(duì)構(gòu)建人類命運(yùn)共同體倡議產(chǎn)生強(qiáng)烈的認(rèn)同。

安樂(lè)哲說(shuō)，面對(duì)全球變暖、新冠肺炎疫情大流行、食物和水資源短缺等問(wèn)題，如果我們不能攜手共進(jìn)，就會(huì)面臨共同失敗的危機(jī)——這就是我們現(xiàn)在的處境。所以，如果我們不能憑借智慧走向“無(wú)限游戲”，那么隨著問(wèn)題變得越來(lái)越嚴(yán)重，我們也將不得不學(xué)會(huì)合作——這種必要性將會(huì)出現(xiàn)。

安樂(lè)哲曾很尖銳地批判一些西方學(xué)者所提出的東西方文明將不可避免地走向沖突的斷言。他指出，從歷史上看，從東方到西方，彼此的溝通與交流的愿望從未停止。他指出，期待新世界文化秩序的呈現(xiàn)，需以和合文化來(lái)增強(qiáng)人類共同命運(yùn)體意識(shí)，從和合文化視野去理解中國(guó)與世界未來(lái)發(fā)展的趨向。

安樂(lè)哲還提到，中國(guó)文化傳統(tǒng)是寶貴的精神財(cái)富，（西方）現(xiàn)在個(gè)人主義的意識(shí)形態(tài)，沒(méi)有辦法解決我們現(xiàn)在人類面對(duì)的所有問(wèn)題，包括全球變暖、環(huán)境破壞等方方面面的嚴(yán)峻挑戰(zhàn)，這些都需要合作，是“己欲立而立人”的問(wèn)題。所以現(xiàn)在的世界尤其需要儒學(xué)。

和合文化與儒家文化：可以解決今日全球挑戰(zhàn)

安樂(lè)哲任教的美國(guó)夏威夷大學(xué)，是當(dāng)年國(guó)際上唯一開設(shè)中國(guó)哲學(xué)專業(yè)的外國(guó)高校?！罢f(shuō)中國(guó)沒(méi)有哲學(xué)簡(jiǎn)直是一個(gè)笑話！”他常常與一些西方人據(jù)理力爭(zhēng)，不斷講解儒家思想、傳統(tǒng)文化背后的“中國(guó)智慧”。

“中國(guó)的傳統(tǒng)思想可以幫助世界解決今日的全球挑戰(zhàn)?！?貝淡寧在接受采訪時(shí)也曾如是說(shuō)。他認(rèn)為，西方社群主義的理論就是先有個(gè)人主義的文化，然后再用社群主義來(lái)修正一些問(wèn)題；而儒家文化則是首先強(qiáng)調(diào)和諧的社會(huì)關(guān)系，然后再考慮以個(gè)人主義的價(jià)值觀來(lái)修正一些問(wèn)題。

“如果沒(méi)有家庭、朋友，沒(méi)有城市、國(guó)家和天下，那都是不可想象的。這是一個(gè)最基本的問(wèn)題?！痹谪惖瓕幙磥?lái)，解決當(dāng)今的很多問(wèn)題要優(yōu)先考慮社會(huì)關(guān)系，考慮如何對(duì)這些社會(huì)關(guān)系加以排序，如何解決個(gè)人選擇過(guò)程中出現(xiàn)的矛盾；重要的是要強(qiáng)調(diào)人們?cè)谏鐣?huì)關(guān)系中所應(yīng)該擔(dān)當(dāng)?shù)呢?zé)任，隨后才可以考慮別的東西。

回溯歷史，他尋找到很多中國(guó)傳統(tǒng)文化里具有包容、合作特性的部分。他說(shuō)，縱觀整個(gè)中華民族的發(fā)展歷史，一些能夠達(dá)到相關(guān)文化標(biāo)準(zhǔn)的外來(lái)移民常常也能獲得“華族”待遇。比如，唐朝時(shí)就曾雇用大量“外國(guó)人”為官，包括朝鮮人、日本人和阿拉伯族裔。

20世紀(jì)20年代初，孫中山先生也曾提出一種極具包容性和同化性的理念，即任何人都可以成為中國(guó)人，只要他接受中國(guó)文化方式。貝淡寧通過(guò)自身經(jīng)歷產(chǎn)生一種觀點(diǎn)和信念，那便是只要認(rèn)可和接受中國(guó)文化方式，總有一天都可以融入偉大的中華傳統(tǒng)文化和中華文明，并引以為傲。

在貝淡寧看來(lái)，盡管直到今天全球受新冠肺炎疫情影響的陰霾仍揮之不去，但從整體來(lái)看，與相對(duì)富裕的眾多西方國(guó)家相比，當(dāng)前中國(guó)已經(jīng)較好地控制住了疫情，其死亡人數(shù)和社會(huì)混亂程度均低于這些國(guó)家。此外，韓國(guó)和越南等周邊國(guó)家在疫情控制方面也似乎做得很好。貝淡寧認(rèn)為，儒家文化和儒家觀念有助于解釋中國(guó)以及亞洲一些國(guó)家和地區(qū)在抗疫防疫上為何會(huì)更加積極地采取以人為本、生命至上的舉措，比如民眾更愿意配合政府最大程度地遵守社會(huì)的整體規(guī)則，以及中國(guó)人、亞洲人對(duì)孝順老人、尊重專業(yè)人士等儒家價(jià)值觀的重視。而這些恰恰是儒家文化所能帶給世界非常寶貴的精神財(cái)富，它足以成為解決全球眾多問(wèn)題的關(guān)鍵鑰匙。

近年來(lái)，貝淡寧積極促進(jìn)中國(guó)傳統(tǒng)思想開展跨文明對(duì)話，通過(guò)學(xué)術(shù)成果將其置于全球跨文明對(duì)話的前臺(tái)和中心位置。貝淡寧直言，希望通過(guò)自己的努力讓更多外國(guó)人學(xué)習(xí)中國(guó)政治哲學(xué)，在中國(guó)與世界的文化交流中搭起一座橋梁。

（本欄目圖片除署名外均由天臺(tái)縣委宣傳部、天臺(tái)縣文化和廣電旅游體育局、浙師大非洲研究院等提供）

Why Is the Hehe Culture Needed

by the World Today？

By Han Jing

It is another fruitful season and the 2022 Hehe Culture Global Forum is upon again. The second annual edition of the event， held in its permanent venue Tiantai county， Taizhou city in East Chinas Zhejiang province， focuses on how the Hehe culture can promote common development， and the Global Hehe Culture Alliance was also launched during the forum.

Of the phrase “Hehe”， the first He （和） refers to such concepts as peace and harmony， and the second he （合） refers to cooperation and integration. Scholars who advocate that culture believe the combination of the two characters into a concept is an original creation of ancient Chinese thinkers; an important factor in the sustainable development of Chinese civilization for 5，000 years is the strong cohesion and affinity of Chinese culture， the Hehe culture.

“Hanshan and Shide” is one of the unique symbols in the Hehe culture. What is conveyed is not only a spiritual pursuit of “harmony between body and mind， harmony between man and nature”， but also the traditional advocacy of mutual respect， love and harmonious coexistence between people and of “interpersonal harmony” relationships. The care， friendliness， and tolerance in Chinese human relations always show unique charm in the details， giving people the most direct good experience， which is one of the important reasons why the Hehe culture is so attractive.

In many interviews， Roger T. Ames， a renowned sinologist， has stood with a group of Chinese scholars， speaking in fluent Chinese and citing ancient classics such as The Analects of Confucius from time to time. He is a professor of philosophy at Peking University and an honorary professor at the University of Hawaii.

In 1966， 18-year-old Ames went from the University of Redlands in California to Hong Kong to study for one year. “At that time， Westerners didnt understand China， and they felt it was just a ‘far east， and I was a young man who liked to write poetry.” He came to China with the original intention of increasing his knowledge and enriching his experience， so he became fascinated with Chinese culture and Confucianism.

“I like the warm care and love among Chinese people and the tradition of harmonious family relationships.” Since then， he has forged an indissoluble bond with China， and later went to Columbia University， University of London， Cambridge University and other first-class universities. He obtained a masters degree and a doctorate degree in the Chinese language and a masters degree and a doctorate degree in Chinese philosophy. He spent his whole life “translating China”. His translation of Chinese classics such as The Analects of Confucius， Sun Tzus Art of War， Huainanzi， and Dao De Jing， has attracted widespread attention in academia.

The Canadian Daniel A. Bell also has a deep understanding of Chinas humaneness. He has two identities， one of which — the most intimate one — is a Chinese son-in-law， and the other， better-known in the academia， is a foreign scholar who has lived in China for 20-odd years studying Confucianism. He obtained a Bachelor of Arts degree from McGill University， a Master of Philosophy and a Doctor of Philosophy from Oxford University.

As a scholar， he has been teaching in Shandong University as the Dean of Political Science and Public Administration in recent years. He felt “a great sense of belonging”， not only because Shandong people are hospitable and cheerful， but also because Shandong province is the hometown of Confucius and Mencius， with unique advantages in inheriting Chinas fine traditional culture.

Professor Ames once talked of American philosopher James P. Carse， who proposed a two-way relationship with people： one is a finite game， while the other an infinite game. “Finite games” refer to all activities that humans engage in， such as business， sports， diplomacy， national defense， etc.， which by nature have a beginning and an end， based on a limited set of rules， with winners and losers. But “Infinite Games” is quite different; it requires us to face this increasingly complex and dangerous world together， work together， so as to achieve a win-win situation. Ames has argued that in todays world， we must move from “l(fā)imited games” to “infinite games”， and from a win-or-lose model to a win-win or lose-lose model. This mode of coping with problems is fundamentally the embodiment of Hehe thinking， and the Hehe culture is one of the bridges. The more you understand the essence of the Hehe culture， the more strongly you can identify with Hehe thinking and the Chinese-style initiative to promote common development by building a community with a shared future for mankind.

In the face of global warming， food and water shortages， if we dont work together， we will face a crisis of common failure — and thats where we are now. So， if we cant move toward the “infinite game” wisely， then as the problem becomes more and more serious， we will have to learn to cooperate — a necessity that will arise.

Ames has sharply criticized the assertion of some Western scholars that Eastern and Western civilizations will inevitably lead to conflict. He points out that historically， from the East to the West， the desire to communicate and exchange with each other has never stopped， that in anticipation of the emergence of a new world cultural order， it is necessary to enhance the sense of common destiny of mankind with the Hehe culture， and to understand the future trend of China and the world from the perspective of the Hehe culture.

He also mentioned that Chinese cultural tradition is precious， and the current （Western） ideology of individualism is no way able to solve all the challenges we are facing today， including global warming and environmental damage， all of which require cooperation.

The University of Hawaii， where Ames taught， was the only international school that offered a major in Chinese philosophy. “Its a joke to say that there is no philosophy in China！” He often argues with Westerners， and he constantly explains the “Chinese wisdom” behind Confucianism and traditional culture.

“Chinas traditional thinking can help the world solve global challenges，” Professor Bell also said in an interview. He believes that the Western theory of communitarianism is to have an individualistic culture before communitarianism comes in to correct some problems， while the Confucian culture emphasizes harmonious social relations， before considering individualistic values to fix issues.

“In my opinion， it is unimaginable if there is no family， friends， city， country and the world. This is a basic problem.” In Bells view， social relations should be prioritized in solving many of todays problems， considering how to rank these social relations， and how to resolve the contradictions that arise in the process of personal choice; it is important to emphasize the responsibilities that people should take in social relations before other things can be considered.

Looking back on history， he found many parts of traditional Chinese culture that are inclusive and cooperative. He said that throughout the history of the Chinese nation， some immigrants who can meet the relevant cultural standards often receive “Chinese” treatment. For example， the Tang （618-907） court employed many “foreigners” as officials， including Koreans， Japanese and Arabs.

In the early 1920s， Dr. Sun Yat-sen also put forward a very inclusive and assimilating idea that anyone can become a Chinese as long as he accepts the Chinese cultural way. Through his own experience， Prof Bell developed a belief that one day as long as you recognize and accept the ways of Chinese culture， you will be able to integrate into the great traditions of the Chinese civilization， and be proud of it.