文明互鉴：共筑人类命运共同体

中欧美全球倡议发起人高大伟应邀出席，并在主题论坛一：促进世界文化多样性、构建人类命运共同体，发表题为《人类命运共同体视角下相互转化的中西方关系》的演讲。

演讲视频与全文如下：

Ladies and Gentlemen,

有人认为中国与西方在自身结构上就是对立的。这种论断是一种错误的叙事，具有危险的误导性。

Some argue that the Chinese and Western identities are structurally in opposition. Such an assertion constitutes a false, and dangerously misleading, narrative.

在我看来，本次论坛就是为复兴跨文化对话所做出的努力。西方与中国之间重新开展严肃的跨文化对话，表明中西方传统中蕴藏着一些能够相互交融的元素，这与塞缪尔·亨廷顿（1927-2008）所设想的文明冲突恰恰相反。

I see this forum as an effort to renew intercultural dialogue. A seriously renewed intercultural dialogue between the West and China can only reveal that there are some profound elements of convergence between the two traditions which, contrary to what the considerations of Samuel Huntington (1927-2008) could suggest, are not destined to clash.

关于中西方战略对抗的话语以及对于“修昔底德陷阱”的理论论辩无处不在，抛开这些不谈，在长远的历史观所展现出的真实模式里，中国与西方文明具有惊人的相容性。

Beyond the ubiquitous discourses on Sino-Western strategic rivalries or the theoretical debates on the “Thucydides trap”, the real pattern that a long-term view of history shows is a surprising compatibility between the Sinic and Western civilizations.

中西方具有相容性，很大程度上是由于这两种文明都崇尚人文主义，尽管在不同形式下发展并存续，但究其本质都是将人的尊严置于核心地位，这种尊严的形成得益于客观社会机制与自我修养。

Sino-Western compatibility is explained, to a large extent, by the fact that both civilizations are, above all, variations on humanism; they have evolved and persisted under different forms, but they both essentially put the dignity of Man at the center of their preoccupations, a dignity nurtured by objective social mechanisms and self-cultivation.  

利玛窦（1552-1610）在中国的知名度比在欧洲更高，他曾成功在人类尊严的语境下阐明儒家思想与基督教的一些重要教义的共通之处。

Matteo Ricci (1552-1610), who is interestingly better remembered in China than in Europe, was able to articulate Confucianism and some of the key principles of Christianity by using their connection in the context of Man’s dignity.

显然，希腊哲学与中国传统思想存在差异，但在希腊罗马的思想环境与中国传统之间存在着重要的对应关系：儒家思想与斯多葛学派、历史学家修昔底德（公元前460-400）与司马迁（公元前145-86）、犬儒学派与庄子（公元前369-286）都有着重要的相似性，人们也对其进行了研究与评述。

Obviously, Greek philosophy and Chinese traditional thinking operate differently, but there are also some major correspondences between the Greco-Roman intellectual environment and classical China; the meaningful similarities between Confucianism and Stoicism, between the historians Thucydides (460-400BC) and Sima Qian (145-86BC), or between the Cynics and Zhuangzi (369-286BC), have all been studied and commented. 

随着西方的现代性被建构起来，中国与西方的相似性愈发明显。欧洲启蒙运动将宗教与公共事务分离开来，更关注世俗现实而非超自然现象，西方与中国的距离再次被拉近。

With the construction of Western modernity, the affinity between China and the West became even more evident. More concerned by temporal realities than by the supernatural, separating religion from public affairs, the European Enlightenment took the West even closer to China. 

在《中国文化西传欧洲史》（1988）一书中，法国学者安田朴（1909-2002）展现了中国传统文化在18世纪对法国的深远影响。在西方现代性的世俗主义与儒道对内在超越性的唯一关切之间，确实存在着相对的概念一致性。

In L’Europe chinoise (1988), the French literatus René Etiemble (1909-2002) showcased the deep impact that the Chinese tradition had upon France in the 18th century. There is, indeed, a relative conceptual alignment between the secularism of Western modernity and Confucian ethics’exclusive concern with immanence.

这种丰富的文化交融现象也可以表明中西方传统之间的密切关联。“丝绸之路”的概念回荡着无限深远的共鸣，这不仅是由于它描绘了欧亚大陆沿线上频密的货物交易，也因为它有力地象征着在时光长河中东西方之间的文化交融。

The rich phenomenon of cross-fertilization can also be interpreted as the mark of a certain closeness between Sinic and Western traditions. The echo of the notion of the “Silk Road” sounds almost infinite, not because it describes material transactions along routes crisscrossing Eurasia, but because it is a powerful metaphor for the cross-fertilization between the West and the East beyond the passage of time. 

一方面，莱布尼茨（1646-1716）和伏尔泰（1694-1778）都深受中国文化的启发；而在另一方面，共和制与社会主义制度是首先由西方建构出来的，中国能在20世纪废除帝制后采用这些制度，是因为它们并不完全违背中国的传统文化。在实现社会主义中国化的进程中，中国学界首先要用自身传统中的元素对其进行阐释。

On the one hand, Leibniz (1646-1716) and Voltaire (1694-1778) were deeply inspired by Chinese culture, while, on the other hand, in the 20th century, it has been possible by post imperial China to adopt republicanism and socialism, conceptualized first by Western minds, because they were not in total contradiction with Chinese culture. For socialism to be Sinicized, it was necessary for Chinese intellectual circles to first articulate it with some of the organic patterns of Chinese tradition.

套用安田朴的表述，如果我们可以思考什么是“中国性的欧洲”，那么我们也可以讨论“欧洲性的中国”所包含的多重维度。

To use Etiemble’s terminology, if one can certainly reflect upon what has been a Chinese Europe, L’Europe chinoise, we could also discuss the multiple dimensions of a European China.

钱钟书（1910-1998）的代表作立足于“打通”的概念之上，意指融汇中西方传统的可能性。在《管锥编》中，钱钟书以过人的渊博学识阐明尽管中西方之间存在差异，但通过文学批评的方式，二者可以留出适当的距离来相互阐述、相互启发。从这层意义上来说，《管锥编》是“丝绸之路”效应最杰出的表达之一，喻指着不同知识传统间的相互影响。

The magnum opus of Qian Zhongshu (1910-1998) is built around the notion of  打通 (Da Tong), the very possibility of “striking connections” between the Chinese and Western traditions. Qian’s Limited Views (管锥编，Guan Zhui Bian), a rare expression of intelligent erudition, illustrates through literary criticism that, despite the differences between the West and China, they remain at a distance which allows mutual elucidation and illumination. Limited Views is, in that sense, one of the most remarkable expressions of the Silk Road effect as a metaphor for cross-fertilization between different intellectual traditions.

钱钟书的巨著说明绝对意义上的同与异不过是一种迷思。从关注细微差别的视角来看，中国与西方的关系就像是“阴”与“阳”，二者是对立的两极，但同时又相互交融、相互转化。

Qian Zhongshu’s masterpiece is a demonstration that a pure sameness and an absolute otherness are simply myths. In this perspective, in which thoughtful nuances are what matters, China and the West are in a relation reminiscent of the Yin and the Yang; they are two poles simultaneously within and outside each other in a mutually transformative articulation.

这里我们可以重新阐释阿诺德·汤因比提出的概念，为了能更好地从中西方关系中提炼出当代问题的解决方案，要靠“有创造力的少数群体”，而非“全球精英”。

It is a “creative minority”, to reinterpret Arnold Toynbee’s terminology, much more than a “global elite”, which can better extract from the Sino-Western relationship some of the solutions to the issues of our time. 

“全球精英”对铲平文化差异的全球化喜闻乐见，但这也同时助长了保守的民粹主义；而“有创造力的少数群体”将文化作为首要关切，并在差异中寻找资源来实现新的平衡。

While the “global elite” rejoices in a globalization which flattens cultural differences, and by doing so acts as a generator of conservative populisms, the “creative minority”, concerned above all by culture, finds in differences the resources to reach new equilibria. 

面对当下全球问题西方与中国会交出怎样的答案，其本质取决于双方重新阐释人文主义的能力，也取决于在相互依存性日益增强的世界里，双方充分利用两种文化传统间根本相容性的能力。从这个意义上来说，中国向西方开放、西方向中国开放对于双方都是至关重要的。

The nature of the answers to current global issues that the West and China will formulate depends on their capacity to reinterpret their humanisms and on their ability, in a world of growing interdependence, to make full use of the fundamental compatibility between the two traditions. In that sense, China’s opening up to the West and the West’s opening up to China are vital for both sides. 

我们必须对中西方必相冲突的说法予以反击，因为二者都是“人类命运共同体”最有力的共筑者。

The narrative in which there would be an inevitable clash between China and the West is a construct which has to be countered since they happen to be the most potent co-architects for the building of “a community of shared future for mankind”.

“人类命运共同体”的提出是当代中国对中国古典世界主义、儒家“大同”思想的重新阐释，也与西方的普世主义相互呼应。

With the proposal of “a community of shared future for mankind”, contemporary China reinterprets the Chinese classical cosmopolitanism, the Confucian notion of Da Tong (大同), and it echoes Western universalism. 

新人文主义的愿景由中西方协同建立，其最高目标面向全人类，而不仅是部分群体。

In the vision of a new humanism ushered by Sino-Western synergies, it is mankind, and not a part of it, which stands as the highest goal. 

“有创造力的少数群体”在每种危难中都看到了机遇：正如中文里“危机”一词的丰富意涵，或者用弗里德里希·荷尔德林（1770-1843）的话来说，“危险所在的地方，也孕育着拯救的力量”。

The “creative minority” sees in each threat an opportunity: the rich notion of crisis, “weiji” in Chinese, or in the words of Friedrich Hölderlin (1770-1843), the understanding that “where the danger is, also grows the saving power”.

当下中国与西方的关系中存在着危险，但与此同时，我们也能从中找到拯救全人类的方式。我们无须选边站队。主观上，我们在不同程度上与二者共同存在；客观上，我们的世界就是一个实验室，容纳着二者相互转化的共存方式。

There is currently danger in the relations between China and the West, but, at the same time, a way to save mankind can also be found. One certainly does not have to choose one against the other. We, subjectively and to varying degrees, live with both, as, objectively, our world is a laboratory for their transformative coexistence.

中国人类学家费孝通（1910-2005）有言：“各美其美, 美人之美, 美美与共, 天下大同。”这是一种更高层次的智慧。

One of the expressions used by the Chinese anthropologist Fei Xiaotong (1910-2005) indicates a higher level of wisdom: “Appreciate one’s own beauty and those of others, so they can coexist and harmony can prevail” – “各美其美, 美人之美, 美美与共, 天下大同”.

中西方自信接纳自身传统，坚守承诺相互启发，这证明了世界迈向大团结的征程早已启航。这一征程必须由我们明确认知并坚定传承。

Through the confident acceptation of their respective traditions, with the promise of their mutual illumination, China and the West are the demonstration that progress towards a greater unity in the world started long time ago. Such progress has to be clearly recognized and unrelentingly continued. 

让我们一起在迈向人类命运共同体的长征中携手前行！

Let us march together towards the realization of a community of shared future for mankind!

谢谢。

Thank you.