世界經(jīng)濟(jì)一體化？
誰(shuí)在主導(dǎo)世界經(jīng)濟(jì)
誰(shuí)來(lái)拯救地球？
如何看待全球化的利與弊？
Globalization and Internet
The drawing vividly unfolds ............(Describe the picture描述圖畫(huà))
This phenomenon which this picture points out is one of numerous international phenomena to have become common and already attracted broad attention in the world in recent years. Globalization/Internet, in brief, makes the whole world a small village. Globalization/Internet offers extensive opportunities for every country in the world to develop their economy, improve their regime, enrich their culture, update their technology and so forth, but globalization/Internet is a two-edged sword: it can bring both benefit and harm. (Present state/situation現(xiàn)象描述+ /Meaning含義)
中文：這幅圖畫(huà)指出的這個(gè)現(xiàn)象是近幾年在世界上眾多已經(jīng)變得普遍并且已經(jīng)引起了廣泛關(guān)注的國(guó)際/世界現(xiàn)象之一。全球化/Internet，簡(jiǎn)言之，就是使整個(gè)世界變成一個(gè)小村子。全球化/Internet給予了這個(gè)世界上的每一個(gè)國(guó)家廣泛的機(jī)會(huì)去發(fā)展它們的經(jīng)濟(jì)、改善它們的政體、豐富它們的文化、更新它們的技術(shù)等等，但全球化/Internet是一把兩刃劍：既有利的一面，也有害的一面。
We must first understand the nature of the problem. On the one hand, globalization/Internet offers extensive opportunities for every country in the world. On the other hand, One of the most controversial aspects of globalization/Internet is the global spread and dominance of American culture.
中文：我們必須先要理解這個(gè)問(wèn)題的本質(zhì)。一方面，全球化/Internet為這個(gè)世界上的每一個(gè)國(guó)家提供了廣闊的機(jī)會(huì)。另一方面，全球化/Internet最具有爭(zhēng)議的其中一個(gè)方面是認(rèn)為全球化就是美國(guó)文化的全球擴(kuò)張和一統(tǒng)天下。
I have some suggestions about dealing with this problem. First and foremost, Globalization/Internet can bring benefit. In the past twenty years, in the process of globalization and explosive development of the Internet, China has brought about rapid economic growth, sustained social progress and continuous betterment of people's living standard, so we should accept. Secondly, it can also bring harm. China has been experiencing the collapse of own traditional virtue in the process.
In summary, I am deeply convinced that she, a nation which has civilization for 5,000 years, never loses any good things, physical, intellectual, or moral, till she finds a better substitute, and then the loss is a gain. (Suggestion+conclusion建議+結(jié)束語(yǔ))
中文：關(guān)于處理這個(gè)問(wèn)題，我有一些建議。首要地，全球化/Internet能帶來(lái)利益。在過(guò)去二十年，在全球化和Internet爆炸性的發(fā)展的過(guò)程中，中國(guó)已經(jīng)產(chǎn)生了快速的經(jīng)濟(jì)增長(zhǎng)、持續(xù)的社會(huì)進(jìn)步和人們生活水平的不斷改善，因此我們是應(yīng)該接受的。其次，它也能帶來(lái)傷害，在全球化和Internet爆炸性的發(fā)展的過(guò)程中，中國(guó)一直在經(jīng)歷著自己傳統(tǒng)美德的瓦解。
總之，我深信她，一個(gè)擁有5000年文明的民族，決不會(huì)丟掉任何好的東西，物質(zhì)的、精神的或道德的，直到她找到一個(gè)更好的替代，那么到那時(shí)侯這種丟失就是一種獲得。
氣候變暖(climate change):Recent decades we have witnessed an obvious rise in the global average temperature, which receives serious concerns across the world. Climate was a global issue and urged all countries to work together to address the issue. We should pursue economic growth, social development and environmental protection in a coordinated and balanced way, and develop models of production and consumption compatible with sustainable development. The relevant international community should increase financial input and information sharing and step up cooperation in research, development and innovation of technology. Adaptation to climate change is of the greatest concerns to developing countries. Developing countries should take some policy measures to mitigate greenhouse gas emissions. As a developing country, China will shoulder its due international responsibilities and obligations. The Chinese government should give prominence to building a resource-conserving, environment-friendly society in its strategy of industrialization and modernization. Wen also called on other countries to join hands in dealing with climate change and promoting harmonious, clean and sustainable development in the world
Hackers' criminal activities are an international problem and China's network and information system have often been attacked by hackers from other countries.
精神空虛(the void spirit/ A lot of people who commit suicide are result from their void spirit. there is a spiritual void in China. Establish and implement the scientific view of development and push forward the coordinated development between socialist material civilization, political civilization and spiritual civilization.)
傳統(tǒng)美德(traditional virtue/ For decades, we have made more criticism than inheritance of our own traditional culture and more negative than confirmative. We should certainly learn from the West, but it is of equal importance that we retain virtues of our own. The Confucian Tradition(The Three Essential Confucian Values: I. Filial Piety II. Humaneness III. Respect for Ritual)
鋪張浪費(fèi)(extravagance and waste/勤儉節(jié)約industry and economy/ The Chinese government, therefore, is promoting the concept of a thrifty society and frugal economy as a matter of urgency. Chinese laws and regulations concerning energy conservation currently in operation leave a lot to be desired.)
傳統(tǒng)倫理(The traditional ethical requirements /
The traditional ethical requirements same with the basic principles:
1. WHAT YOU DO NOT WISH DONE TO YOURSELF, DO NOT DO TO OTHERS.
1) In its negative form:
"Do not impose on others what you yourself do not desire".
"Do not do to others what you do not want others to do to you."(己所不欲，勿施于人).
2) Although it is argued to be too much pushing one's own way to others, the positive form of the requirement is found in many classics:
"Do to others what you wish others do to you" (欲人施諸己，亦施于人).
"A benevolent man helps others to take their stand in that he himself wishes to take his stand, and gets others there in that he himself wishes to get there" (己欲立而立人，己欲達(dá)而達(dá)人).
2. EVERY HUMAN BEING SHOULD BE TREATED HUMANLY.
"To do humanly is to be human" (仁者人也)
"'Benevolence' means loving your fellow men" (仁者愛(ài)人)
Chinese tradition even advocates both the respect for human life and even the respect for all kinds of life, which seems to be very close to the idea of "Green Peace" and ecological criticism. These thoughts do not only seek for human peace but also for the harmony between human and nature and other creatures. And therefore, "the virtue of respecting for life" (生生之德) and "friend others and affiliate with all creatures"(民胞物與) is always taken as the great virtue in Confucian teachings and philosophy.
There are many other traditional Chinese ideas related:
1. In regard with the human relationship, "Harmony in diversity" or "harmony with diversity" (和而不同) is typically emphasized in Confucianism. Compared with "Baha'i", a new religious community who takes "Unity with diversity" as the main doctrine, the Confucian spirit of the harmonious co-existence of different cultures might be more relevant for the foundation of human existence and development.
2. Confucius believes "honesty-sincerity is the Dao of Heaven" (誠(chéng)者，天之道也) which is out of the control of human beings, and "to be honest and sincere is the Dao of human beings" which is the only thing we could do (誠(chéng)之者，人之道也). In this case, a gentleman (君子)should "cultivate himself to be honest and sincere" in accordance with the Dao of Heaven, which is something upper or a more or less religious standard of honesty and sincerity. This might be clearer in the interpretation of Dao. In Chinese, I think either道 (way) or 德 (virtue) means "to walk your talk" originally, because both走 and 彳are symbols of walking carefully with small steps. In this case, "way" is formed in the walking and in virtue of moral practice "virtue" appears. Just as David Tracy noticed, the famous saying of Socrates "The unexamined life is not worth living" is in sharp contrast with a saying in a Buddhist scripture, "The un-lived life is not worth examining."
3. So Dao is not only metaphysical but also physical; "honesty-sincerity" is above us and what we could do is nothing but learning to be honest and sincere; Dao could be justified in faith, as well as in behavior. I am not sure if it is "religion", but it is of course something like "Acts of Religion" (in terms of Derrida) or "Acts of Faith" (in terms of Rodney Stark). You may know that the sacred "Word" or "Wisdom" in the Gospel of John and other biblical scriptures is translated into "Dao" in this sense.
4. For the same reason, traditional Chinese ethics ask for our "Consideration for others" (恕) and a spirit of tolerance: "great virtues have a huge capacity to contain things" (厚德載物), and "to tolerate is a sign of greatness" (有容乃大).
5．And probably related to the consideration for others, traditional Chinese ethics place a great emphasis on family, viewing family as the foundation of society. Among the "five cardinal relationships" (emperor and his officials, fathers and kids, husbands and their wives, brothers and sisters, and friends), three of them are concerned with family relationship. It is even believed that "The relation between the officials and the emperor may find origin or archetype in the relation between husbands and wives, which even extends to the relation of heaven and the earth." (君子之道，造端乎夫婦。及其至也，察乎天地).
6. And so, in Chinese traditional philosophy, "humanity is Benevolence" (博愛(ài)之謂仁), "filial piety" is the origin of human morality and sentiment (立愛(ài)自親始). And, it is encouraged that "love your family so as to love others and all creatures" (親親而仁民，仁民而愛(ài)物), "cultivate moral character, and then you could cultivate your family, administrate the country, and bring peace all over the world" (修身、齊家、治國(guó)、平天下). When it is promoted to the realm that "honor the aged of other people as we honor our own, take care of the young of other people as we take care of our own" (老吾老以及人之老，幼吾幼以及人之幼), we may naturally relate the traditional Chinese teachings with the famous prayer by St. Francis in the Medieval Europe: to be understood as to understand, to be loved as to love; it is in giving that we receive, it is in pardoning that we are pardoned, it is in dying that we are born to eternal life.
Give your comments/Give your point of view(完全背誦)：
We must first understand the nature of the problem./in my view/in my opinion, On the one hand, It is true that many of China's current/present/existent/contemporary problems are the inevitable side effects of rapid economic development, which, of necessity, had to occur in an unbalanced way. On the other hand, without the economic development in/about the great number of developing countries or third world countries, like china, there will be no real development, prosperity and
Stability for the whole country. Notwithstanding/nonetheless/nevertheless/however/after all, in the long run, Economic development had to come first, but now a more complex agenda of social and political requirements must be integrated and optimized with pure economic growth. So we must promote the coordinated development of material civilization, political civilization and spiritual civilization to build China into a socialist country that is prosperous, powerful, democratic and culturally advanced. (Comments評(píng)論)
中文：我們必須先要理解這個(gè)問(wèn)題的本質(zhì)。以我來(lái)看，一方面，目前中國(guó)存在的許多問(wèn)題 都是由于別無(wú)選擇的不平衡的經(jīng)濟(jì)快速發(fā)展造成的避免不了的負(fù)面影響。另一方面，對(duì)于大多數(shù)像中國(guó)這樣的發(fā)展中國(guó)家或第三世界國(guó)家來(lái)講，沒(méi)有了經(jīng)濟(jì)的發(fā)展，將不存在整個(gè)國(guó)家的真正的發(fā)展、繁榮和穩(wěn)定。不過(guò)，從長(zhǎng)遠(yuǎn)來(lái)看，盡管，我們不得不先發(fā)展經(jīng)濟(jì)，但是如今過(guò)多的社會(huì)和政治需要必須同純粹的經(jīng)濟(jì)增長(zhǎng)結(jié)合起來(lái)使其最優(yōu)化。因此，我們必須推動(dòng)物質(zhì)文明、政治文明和精神文明協(xié)調(diào)發(fā)展，把我國(guó)建設(shè)成為富強(qiáng)、民主、文明的社會(huì)主義國(guó)家。
I have some/several suggestions about this problem. First and foremost/firstly/primarily/mainly/largely /mostly, China should learn from many developed countries/some western countries to dispose of/deal with/handle/solve/settle/iron out this social problem, including other social problems moral and non-moral, by means of/by/ state legislation, social policy and other relative regulations, especially/particularly because/since China has joined/become a member of the World Trade Organization (WTO) in 2001 and taken place/held the 29th Olympic Games in 2008 as well as. Secondly, our government should clearly/definitely stipulate/establish the responsibilities and obligations of the relative/specific departments for the fulfillment/performance/implementation/execution. Thirdly, in the long run/from a long-term point of view, we should set up/found/constitute/institute a special education system/organization to promote and strengthen/encourage citizens' awareness of environmental protection, and hence improve their values/ideas/notions of consumption and morality. In addition, I recommend that children should start some education of Chinese traditional virtue as early as possible, such as thrift, honesty, affection, filial piety, courtesy, loyalty, humaneness and so on. (Suggestion/建議)
中文：關(guān)于這個(gè)問(wèn)題，我有一些建議。首要地，中國(guó)應(yīng)該向眾多發(fā)達(dá)國(guó)家學(xué)習(xí)，通過(guò)國(guó)家立法、社會(huì)政策和其他相關(guān)的規(guī)章制度來(lái)解決這個(gè)社會(huì)問(wèn)題，也包括其他的道德的和非道德的社會(huì)問(wèn)題，特別是因?yàn)橹袊?guó)已經(jīng)在2001年加入了WTO，并且中國(guó)將在2008年舉辦第29界奧運(yùn)會(huì)。其次，更重要的是我們的政府應(yīng)該清晰地規(guī)定相關(guān)部門(mén)應(yīng)履行的責(zé)任和義務(wù)。第三，從長(zhǎng)遠(yuǎn)來(lái)看，我們應(yīng)該設(shè)立一個(gè)專(zhuān)門(mén)的機(jī)構(gòu)去宣傳和加強(qiáng)公民對(duì)環(huán)境保護(hù)的意識(shí)，從而改變他們的觀念。另外，我建議應(yīng)該盡早地開(kāi)始對(duì)孩子們進(jìn)行中國(guó)傳統(tǒng)美德的教育，諸如節(jié)儉、誠(chéng)實(shí)、親情、孝順、謙恭有禮、忠誠(chéng)、仁愛(ài)等等。
In summary, to maintain a sustained, healthy, rapid and coordinated economic development, achieve socialist modernization and a society where man and nature live as friends, and build a harmonious and dynamic society with democracy, rule of law, justice, honesty and decency, stability and order, we will encounter no fewer difficulties and problems, but we are confident in our ability to overcome them and arrive at our set goal triumphantly. (Predicting預(yù)測(cè)+conclusion結(jié)束語(yǔ))
中文：總的來(lái)講，為了維持一個(gè)可持續(xù)的、健康的、快速的和協(xié)調(diào)的經(jīng)濟(jì)發(fā)展，為了達(dá)到社會(huì)主義現(xiàn)代化和人和自然像朋友一樣共生的社會(huì)，并且為了建造一個(gè)和諧的、有活力的、民主的、法治的、公正的、誠(chéng)實(shí)莊重的、穩(wěn)固有序的社會(huì)，我們肯定會(huì)遇到很多困難和問(wèn)題。但是，我相信我們有能力克服它們，最終會(huì)勝利地達(dá)到我們的目標(biāo)。
In summary, China still has a long way to go in this problem and accordingly, great efforts are essential to make in order to solve it. But I am deeply convinced that she, a nation which has civilization for 5,000 years, never loses any good things, physical, intellectual, or moral, till she finds a better substitute, and then the loss is a gain. (Predicting預(yù)測(cè)+conclusion結(jié)束語(yǔ))
總之，中國(guó)在這個(gè)問(wèn)題上仍然有一段長(zhǎng)路要走，因此為了解決它，我們必須要做出巨大的努力。但是，我深信她，一個(gè)擁有5000年文明的民族，決不會(huì)丟掉任何好的東西，物質(zhì)的、精神的或道德的，直到她找到一個(gè)更好的替代，那么到那時(shí)侯這種丟失就是一種獲得。
"青少年與網(wǎng)絡(luò)"英語(yǔ)寫(xiě)作背誦文本
青少年沉迷于網(wǎng)絡(luò)游戲的比例越來(lái)越大
誰(shuí)來(lái)救救我的寶貝兒子？
互聯(lián)網(wǎng)(Internet Age/ Computers and the Internet have changed our life enormously.
There is no doubt about that. There are many advantages of the Internet that show you the importance of this new medium. What I want to say is that the Internet changed our life in a positive way.
For many women, their own children are the main reason for staying at home. Now that they can do work on their computers at home, called teleworking, stay at home moms can still contribute to the finances of their families.
Also, men can take this opportunity to work at home. What are the consequences, the advantages of teleworking? Sure, if you have a family, you can spend more time at home, probably you can spend more time with your children. Next is, that you can organize every day in the way you want to. Meetings at the company are reduced to a minimum. Teleworking is also an advantage for the owner of the company. Official studies substantiate that people who work at home are more motivated than their colleagues at the office.
Especially in the business sector, knowledge is power. If you are the leader of a product, of a technology or just of an idea, you are able to make a lot of money.
To get into this position, computers and Internet can play an essential part. Companies all over the world are online. If you want, it is no problem for you to exchange experiences... you will hear new things, you will see some facts from another point of view. For this reason you will find new solutions, new ways to go, so take this chance!
The Internet is becoming more and more important for nearly everybody as it is one of the newest and most forward-looking media and surely "the" medium of the future.
The first thing we have to do is make a differentiation concerning the usage of the terms computer and Internet.
You can use the Internet at home for personal use or you can use it at work for professional usage. Let's talk about the first. Spending part of our day on the Internet is for many people quite normal. They use this kind of medium to get information about all kinds topics.
Maybe some of them are interested in chatting, probably they are members of a community. Whatever you are looking for, you will find it. Even if you want to find very specific information, you will find it in a short time. Normally, you often have to send a letter, then you often have to wait for the reply, or you have to make some telephone calls and so on.
In any case, the traditional way is the longer one. To put your own information on the Internet is also possible. Create your own homepage, tell other users about your interests, what you want, that's no problem at all.
Most of us know software can cost a lot, if you buy it legally. Free software, free music is available on the Internet. You just have to download the program, the mp3-file or whatever and that's all there is to it.
Why would you want to pay more than you need to?
Special websites are created just to give you the newest programs, or to tell you where you can get it from.
So, as you can see computers and Internet go together and have opened our world in many ways.
青少年(young teenagers/young adult/young children The arrival of the Internet has speeded up globalization. Currently in China, many Internet cafes, especially those without licenses, admit juveniles in violation of relevant regulations and spread unhealthy information online. They have brought great harm to the mental health of teenagers and interfered with the school teaching, which has aroused strong reaction from the public. China has the largest population of young netizens in the world, but they turn to the Internet mostly to play games. The top three activities are online entertainment (39.9 percent), sports (18.3 percent) and watching television (12.3 percent). While blogs, or personal Web logs, have drawn a lot of media attention as a major focus of Internet use, it is clear that young people in particular use the Web for entertainment. Seeking leisure and entertainment has been the primary reason that drives many netizens online, the majority of whom are youngsters. So the issue of China's youth resorting to the Internet for entertainment deserves some attention from our society," The number of China's netizens reached 111 million in 2005, according to the 17th China Internet Development Statistics Report, released in January by the China Internet Network Information Center. And China's cyberspace is dominated by young people. Those between the age of 18 and 24 make up the largest proportion of Internet users, at 35.1 percent. Netizens under the age of 30 account for 71 percent of the total, the report shows. The survey shows that the top five Internet activities are reading news (65.9 percent), browsing Web pages (65.2 percent), playing online games (62.2 percent), downloading music (56.5 percent) and downloading entertainment content (53.5 percent). Internet addiction, mostly resulting from playing online games, is claimed to be the largest problem threatening the healthy growth and development of Chinese youth. Statistics from the 2005 China Youth Internet Addiction Research Report show that 13.2 percent of young Chinese netizens suffer from Internet addiction disorder, and another 13 percent have the tendency to become addicted to the Internet. He holds that online entertainment is nothing than Internet "opium," and he calls on young people to abandon their computer screens and get out Internet cafes to seek real entertainment in the real world.)
中文：中國(guó)在世界上擁有最大數(shù)量的青年網(wǎng)民，但他們大多都是上網(wǎng)打游戲。
Since the mid-1990s, there have been about 250,000 suicides every year in China, with suicide ranking as the chief cause of death among people between the ages of 15 and 34. A recent report of the World Health Organization says that over 90 per cent of the suicides in foreign countries suffer from mental problems. But in China 37 per cent of the suicides choose killing themselves as a way to escape daily pressure or disappointments. A recent case of suicide by a boy addicted to Internet games has increased the public's concern over the issue of Internet Addiction Disorder (IAD). Xiao Yi, a 13-year-old from Tianjin, committed suicide thinking that he would meet his friends from cyber space after he died. He jumped from the top of a 24-storey high-rise, Beijing Youth Daily reported yesterday. He left four notes before he committed suicide. In the letters Xiao, playing the role of a character from a computer game, said that he wanted to meet three friends who also played the game in paradise. He did not even mention his parents in the letters. In the hypothetical world created by such games, they become confident and gain satisfaction, which they cannot get in the real world, he said. Shen Qiyun, a professor at Beijing Normal University, who has studied the influence on teenagers of such games since 2001, said that currently 80 percent of computer games are imported from abroad, half of which are related to a "demon world," martial arts and violence, which are not healthy influences on teenagers. The country has strengthened its supervision and management of computer games. Increasing stress, loneliness and a lack of medical support for depression are thought to have contributed to an annual suicide toll that is estimated at 250,000 people a year. According to the China Daily, an additional 2.5 million to 3.5 million make unsuccessful attempts to kill themselves each year.（未完待續(xù)）
飲可樂(lè)還是飲茶？
《紅色娘子軍》舞動(dòng)巴黎
儒學(xué)在美國(guó)
文明沖突(civilization conflict/ Huntington defines eight major civilizations: (1) Western - which includes Western Europe and North America; (2) Slavic-Orthodox; (3) Islamic - which includes three subdivisions: Arab, Turkic and Malay; (4) Latin American; (5) Hindu; (6) Confucian; (7) Japanese; and (8) African.
Huntington says that "The fault lines between civilizations will be the battle lines of the future." He continues, "Over the centuries ... differences among civilizations have generated the most prolonged and the most violent conflict" [2] - more so even than ideological conflict. The reason? - because differences between civilizations "... are far more fundamental than differences among political ideologies and political regimes ..."[3] And the evidence for Huntington's assertion is easily discernible in what's going on in the former Yugoslavia. Indeed, it's only in "civilization" (or religious) terms that any sense can be made of the alliance structures that have grown up as a result of the conflict: Germany, France and Austria (and, as a result, the E.C.) favor Slovenia and Croatia (which are Catholic and Western Christian); Russia and the "Eastern Slavs" favor Serbia (which is - like the rest of the Slavic states - Orthodox); and Turkey and Iran favor the Muslims of Bosnia (which are Islamic). Indeed, the Balkans have been a tinderbox of conflict for hundreds of years precisely because they lie at the convergence of three major civilizations (or religions) and the cultures which these religions undergird: Western Christianity (Slovenia, Croatia, etc.); Orthodox Christianity (Serbia, Bulgaria, Russia, etc.); and Islam (Turkey, Albania, etc.).
I think, we're in a New Axial Age. The idea of Axial Age was proposed by German philosopher Karl Jaspers (1883-1969), defined as around 500 B.C. when great thinkers appeared almost simultaneous in Ancient Greece, Israel, India and China, contributing their original ideas to the problems concerning the existence of human being. Distinctive cultural traditions were then formed respectively by Socrates and Plato in Ancient Greece, Lai-zi and Confucius in China, Sakyamuni in India, and Jewish prophets in Israel, which, after more than two thousand years of progress, have become the principle part of human intellectual wealth. These local cultural traditions were independent in birth, without mutual influence. "Until today mankind has lived by what happened during the Axial Period, by what was thought and created during that period. In each new upward flight it returns in recollection to this period and is fired anew by it. Even since then it has been the case that recollections and reawakenings of the potentialities of the Axial Period - renaissances - afford a spiritual impetus." For example, the Europeans in Renaissance had recollected the origin of their culture, Ancient Greece, which had fired anew the European civilization and left its mark on global culture. Similarly, the Song and Ming Neo-Confucianism in China was stimulated by the impacts of Indian Buddhism; the Confucian thinkers, by "recollecting" Confucius and Mencius in pre-Qing Period, had promoted the ingenious Chinese philosophy to a new height. In a certain sense, the contemporary progress of global cultures might be a new leap on the basis of Axial Age. Has the contemporary human culture created, or will create, a New Axial Age then? -- Judged from certain evidences, it might be.
If Chinese culture hopes to contribute to the "coexistence of civilizations" in contemporary human society, it must needs to know itself, which means a cultural self-consciousness. The so-called "cultural self-consciousness" is the serious self-reflection by certain people in certain cultural tradition on their own culture's origin, its history of formation, its characters (including both advantages and disadvantages) and its tendency of progress. The renewal of Chinese nation is on the eve. To achieve this goal, we must have a self-knowledge about Chinese culture, posit it on a proper place, and search with enthusiasm the genuine spirit of this culture with a long history, in order to present its essence to modern human society. Besides, we must reflect the disadvantages of our culture as well, to better the absorptions of other cultures' essences, and to re-interpret it in a modern way adapting to the general tendency of progress of modern society. Only after this retrospective reflection could our country march as vanguard in the progress of global culture, and create a brave new world together with other cultures.
Confucianism and Taoism were principle schools of thinking in traditional Chinese culture, usually regarded as mutual complementary - of course, after Indian Buddhism was introduced into China, it also played an important role in Chinese society and culture. Now I'd like to discuss whether the Confucian and Taoist thinking could provide meaningful sources for the doctrine of "coexistence of civilizations".
(1) The Confucian doctrine of Ren (仁: benevolence, virtue) is a resource of thinking with positive meaning for the "coexistence of civilizations".
"The Way originates in Emotion" (道始于情), as prescribed in "Destiny is the resource of Human nature" (性自命出), manuscript in Guodian Bamboo Slips (《郭店竹簡(jiǎn)》). "The Way" here means "the Way of Human" (人道), i.e. the principles in dealing with human (or in anther word, social) relationships, which is different from "the Way of Heaven" (天道), i.e. the laws of nature or of universe. Human relationships are established on the basis of emotion, which is the starting point of Confucian doctrine of Ren. Once a disciple named Fan Chi asked Confucius: "What is Ren?" The answer was: "To love people." Where is the origin of this thought, "to love people"? In The Doctrine of the Mean a saying of Confucius was quoted as: "Ren is the characteristic element of humanity, and the great exercise of it is in loving relatives."[17] The spirit of Benevolence and Love (仁愛(ài)) is rooted in human nature, and to love one's relative is the most basic exercise of it. But the spirit of Ren goes far beyond this level. To quote Guodian Bamboo Slips: "To love and love deep, that is love; but to enlarge the love of one's father to the love of human being, that is Ren."[18] "The enlargement of filial piety is to love all the people below Heaven."[19] From these sayings we observe that the Confucian Doctrine of Ren demands to enlarge "the love of relatives" to "the benevolence on people", i.e. to "enlarge one's self-concern to the concern on others" (推己及人), to "treat with the reverence due to age the elders in your own family, so that the elders in the families of others shall be similarly treated; treat with the kindness due to youth the young in your own family, so that the young in the families of others shall be similarly treated"[20] - that is Ren. It is not easy to practice the doctrine of "enlarging one's self-concern to the concern on others", which requires a "practice of Ren" rooting in "the Way of Loyalty and Forgiveness" (忠恕之道), i.e. "never do to others as you do not wish done on yourself"[21], "wishing to be established himself, he seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others".[22] ("Loyalty is complete devotion of oneself; Forgiveness is the deduction of one's self-concern." 朱熹：《四書(shū)集注》).
If Ren is to be enlarged to the whole society, it would be as what Confucius once said: "To subdue one's self and return to propriety, is perfect virtue. If a junzi (君子: gentleman, nobleman) can for one day subdue himself and return to propriety, all under heaven will return to Ren (after his example). Is the practice of Ren from a man himself, or is it from others?"[23] "To subdue one's self" and "to return to propriety" are usually interpreted as paralleling teachings, but I don't think this is the best explanation of this doctrine. "To subdue one's self and return to propriety, is perfect virtue" actually means only the "returning to propriety" based on "subduing of one's self" could be regarded as Ren. Mr. Fei Xiaotong had his own interpretation about this doctrine: "Only after one has subdued one's self could one return to propriety. The return to propriety is prerequisite for one to enter the society and become a social man. Perhaps it is just on this point Western and Eastern civilizations have parted, that is, whether to expand or to subdue one's self."[24] I think Mr. Fei has made a proper remark. Zhu Xi also had an exegesis on this doctrine. "To subdue means to conquer," he said, "and the ‘self' means one's personal desires. To return means to restore, and the ‘propriety' means the laws and patterns of the Principle of Heaven." According to this exegesis, one should subdue one's personal desires to abide by proprieties and social criterions. Ren is one's natural virtues ("Love is born in nature."[25]); and propriety is exterior conventions to rule one's behavior, the function of which is to adjust social relationships so that people could live in harmony, as: "The most valuable function of propriety is harmony."[26] Only if one abides by proprieties and social criterions by free will, i.e. by an innate will to love people, could one fulfill the demands of Ren. Thus Confucius asked: "Is the practice of Ren from a man himself, or is it from others?" He made definite prescriptions to the relationship between Ren and propriety: "If a man be without Ren, what has he to do with the rites of propriety? If a man be without Ren, what has he to do with music?"[27] He who sets the rites or music without a heart of Benevolence and Love is hypocrite, and is in a purpose of cheat. It is in this sense that Confucius thought, if people would pursue Ren by freewill and practice the demanding of a heart of Benevolence and Love according to proprieties in everyday life, harmony and peace would be realized in society, -- "If a junzi can for one day subdue himself and return to propriety, all under heaven will return to Ren." I think this Confucian teaching is not totally meaningless for the political leaders of a state or the ruling classes in developed countries (United States in particular). "The politics of Ren" (仁政), or "the Way of virtuous emperor" (王道) instead of "the Way of hegemon" (霸道), is indispensable to "order the state" (治國(guó)) and to "harmonize all under Heaven" (平天下). If "the politics of Ren" or "the Way of virtuous emperor" is practiced, different cultures would be able to coexist and develop in peace; while "the Way of hegemon" will bring forth the "clash of civilizations", resulting in monoculturalism and cultural Hegemonism. If Confucian doctrine of Ren is applied in regulating intercultural relationships, clash or war of civilizations will be avoided, and the coexistence of civilizations achieved.
Of course, even the Confucian doctrine of Ren is no miracle drug to solve all the problems about the existence of civilizations in contemporary society. However, as a set of moral self-regulations based on Ren, it would undoubtedly be of some practical significance to harmonize the coexistence of civilizations if practiced as a principle to regulate intercultural relationships.
It is not easy to make different cultures get on in harmony and thus to make states and nations in different cultural traditions coexist in peace. Probably the Confucian doctrine of "Harmony in Diversity" (和而不同)[28] could provide us with an illuminating resource of thinking. According to Confucius, "The virtuous (junzi) get on in harmony without agreeing to each other; the base (xiaoren) agree with others without harmony."[29] Junzi, as intellectuals with moral discipline practicing the Way of Loyalty and Forgiveness, should try to get on in harmony in spite of their different opinions; but those with no morality or discipline always force others to accept their opinions, thus could not stay harmoniously. If this doctrine of "Harmony in Diversity" could be applied as a principle in dealing with intercultural relationships, it should be of very positive meaning to solve the conflicts among states or nations. It would be especially true in dealing with those disaccords and conflicts provoked by cultural differences (e.g. the differences on religious believes or values) among states or nations, that if we practice the teaching of "Harmony in Diversity" as principle to solve these conflicts.
"Harmony" and "Sameness" are generally regarded as different concepts in traditional Chinese thinking. There was even "a debate on the difference between Harmony and Sameness". As a story recorded in Zuo-zhuan told us, once the Duke of Qi asked Yan-zi: "Is there only Ju get on with me in harmony?" The reply of Yan-zi was: "Ju merely expresses the same opinion with Your Highness, -- how could it be called harmony?" "Is there any difference between Harmony and Sameness?" asked the Duke. "They are quite different." replied Yan-zi, "Harmony is like well-cooked dish, you must concoct fish and meat with water, fire, vinegar, sauce, salt and plum, and then cook the dish with firewood. The cook harmonizes these flavors to make it moderate. If it is too light, then salt should be added; if too salty, then water. When Junzi dines with such a dish, his heart would be pacified. This is analogous to the relationship between the King and his magistrates... But Ju is different from it. When Your Highness say that something is right, he agrees; when Your Highness say the opposite, he agrees as well. It is as if to moderate water with water, -- who could tolerate to eat such a dish? Or as if a zither always plays the same tune, -- who could tolerate to enjoy such music? This is why Sameness differs from Harmony." (《左傳•昭公二十年》) Another saying of Shibo (史伯) was recorded as: "In fact, only Harmony could activate the growth of lives, and Sameness would stop it on the contrary. Harmony is to moderate something with heterogeneous things, -- only in this way, the lives would flourish and find their belongings. If something is supplemented by homogeneous things, it could only be abandoned after exhausted. Thus the ancient virtuous emperors had concocted Earth with Metal, Wood, Water and Fire[30], to transform it into miscellaneous lives." [31](《國(guó)語(yǔ)•鄭語(yǔ)》). From the quotes above we see that Harmony and Sameness are totally different concepts. Only under the presupposition of difference and correlation could things "be moderated with heterogeneity", and the diverse things progress together in harmony with each other. "To supplement something with homogeneity" is to aggregate the sameness, which would only suffocate the lives. The supreme ideal of traditional Chinese culture is that "miscellaneous lives are nourished together without harming each other; miscellaneous ways are practiced together without counteracting each other."[32] The "miscellaneous lives" and "miscellaneous ways" mean Diversity; the "without harming each other" and "without counteracting each other" mean Harmony. This doctrine would provide us with inexhaustible resource of thinking for the coexistence of diverse cultures.
Now in Western countries, people of insight have already admitted the possibility of coexistence of civilizations, that the clash or war provoked by mere cultural differences should be avoided. They believe that different nations and states should be able to achieve common understanding through cultural exchanges, dialogues, and discussions. This would be a process from "Diversity" to mutual understanding. This mutual understanding is neither to extinct nor to assimilate the other, but to find a crossing point in the coordinate system and to propel the progress of both cultures, -- such is the function of "Harmony". It is just because of the differences of cultures that human civilization has become so colorful, and that the inter-supplementary and interactive structure has been formed gradually in the flowing river of human history. Cultural differences might lead to clashes or even wars, but not all differences are destined to cause clashes or wars. Especially in an era when sciences and technologies are rapidly developing, a massive war, if it happened, would destroy human being ourselves. Thus we must endeavor to pursue the harmonious coexistence through intercultural dialogues. Many scholars in China and abroad has realized now the importance of mutual understanding achieved by the dialogues bridging different cultures; for example, Habermas, who begins to emphasize the concepts of justice and solidarity. In my opinion, they are significant principles in dealing with international cultural relationships. Habermas' "Principle of Justice" could be understood as a right for every national culture to protect its independence and autonomy and to develop by free will; his "Principle of Solidarity" could be understood as an obligation to sympathize, understand and respect other national cultures. By incessant dialogues and communications, there will be one day, sooner or later, that a positive cycle of interactions between different national cultures be formed.[33] Another example is Gadamer, the German philosopher who left us only recently. He proposed that "understanding" should be extended to "universal dialogue". Because of this extension, the relationship between subject and object (as cognitive or grammatical concepts) is able to be transformed from inequality to equality; in another word, only when the dialogists are in equal status could they have meaningful dialogues and fruitful results. Gadarmer's consciousness of equality between subject and object and his theory of "cultural dialogue" are important ideas earnestly needed by our time,[34] illuminating enough for us to understand properly and thoroughly the cultural or national relationships between China and other nations. However, no matter Habermas' principles of justice and solidarity or Gadamer's theory of universal dialogue, their common presupposition should be the principle of "Diverse Harmony", since, only when nations and states in different cultural traditions could coexist in harmony through dialogues, could they acquire equal rights and obligations and could the "universal dialogue" between them be meaningful and fruitful. Thus, the Confucian principle of "Harmony in Diversity" based on the belief that "harmony is most valuable"[35] could be practiced as one of the basic principles in dealing with intercultural relationships. This principle, if practiced in dealing with relationships between states and nations in different cultural traditions, would be of positive meaning not only in eliminating the disaccords, conflicts and even wars, but as dynamics in propelling states and nations to progress through communications. It is just in this sense that Bertrand Russell said: "Contacts between different civilizations have often in the past proved to be landmarks in human progress."[36] The contemporary human society needs different cultures to develop their proper traditional characters through mutual learning and convergence, in order to realize the coexistence of civilizations on a new basis.
(2) The Taoist Doctrine of the Way (tao) could provide significant resources of thinking to prevent "the clash of civilizations".
If Confucius is a "man of virtue" (仁者), then Lao-zi is a "man of wisdom" (智者). The Way is the basic concept in Lao-zi's Tao Te Ching, while "the spontaneity and doing-nothing" (自然無(wú)為: to obey natural laws without offences) is the basic feature of the Way. "The spontaneity and doing-nothing is the Way of Heaven," said Wang Chong in his Lun Heng.[37] All kinds of conflicts in contemporary human society are undoubtedly caused by the greedy desires for power and wealth. Those great powers, in their pursuit of selfish gains and expansions of power, exploit the resources of undeveloped countries and practice a politics of great powers, which is the fundamental cause of global chaos. Lao-zi's doctrine of "spontaneity and doing-nothing" could be interpreted as to do nothing against people's will, which will render the society and the world peace. Lao-zi once quoted the saying of an ancient sage: "As I do nothing, the people will reform by themselves; since I like quiet, they will keep order by themselves; when I seek no trouble, the people will prosper by themselves; when I have no desire, they will live in austerity by themselves."[38] It means: the ruler with political powers should neither interfere his people (doing-nothing), nor disturb their everyday life (liking quiet), nor act against their will (seeking no trouble), nor exploit them insatiably (having no desire); thus, the people will reform by themselves, keep order by themselves, prosper by themselves, and live in austerity by themselves. If we give a modern interpretation to this teaching and renew it in contemporary world, it would not only render peace to a country but function significantly in eliminating the clash of civilizations. It could be interpreted as: in international politics, the more a country interferes another, the more chaotic the world will be; the more those great powers threaten others with military might, the more turbulent and disorderly the world will be; the more those great powers exploit the undeveloped countries under the pretext of international aids, the poorer those undeveloped countries will be; the more those developed countries desire and fight for the world dominance of wealth and power, the more immoral and terrorized the world will be. So I think, maybe the doctrine of "doing-nothing" is a medicine prescription for the leaders of the so-called "new empires". If they would accept this prescription, the world will have peace. However, the "new empires" always treat other states and nations with means of "doingness" (有為), such as interference, exploitation or military threat, which is undoubtedly determined by its greedy desires in the nature of all empires. According to Lao-zi, "No calamity's worse than to be discontented. Nor is there a sin more dreadful than coveting. He who knows to be contented, truly he'll always be so."[39] Aren't the "new empires" discontented and coveting? Lao-zi said again: "Is not the Way of Heaven much like a bow bent? The upper part has been disturbed, pressed down; the lower part is raised up from its place; the slack is taken up; the slender width is broader drawn. For thus the Way of Heaven cuts people down when they have had too much, and fills the bowls of those who are in want. But not the way of man will work like this: the people who have not enough are spoiled, for tribute to the rich and surfeited."[40] Why is human society in a state of turbulence and disorder now? Isn't it totally caused by human being themselves, especially those leaders of "new empires" acting against the Way of Heaven and losing the hearts of men, practicing a policy of spoiling those who have not enough for tribute to the rich and surfeited? Isn't it the root of disaccords, conflicts and wars in contemporary world? Thus we find that the "clash of civilizations" theory is closely related with the theory of "new empire" hiding in its back.
Lao-zi strongly opposed wars for world peace. In Chapter 31, Tao Te Ching, he said: "Weapons at best are tools of bad omen, loathed by all. Thus those of the Way avoid them."[41] In wars there are always people dying, production destroyed and social orders broken, thus Lao-zi thinks it's nothing good, that people hate it, and statesmen of the Way should not engage the country in war to solve their problems. Again Lao-zi said: "To those who would help the ruler of men by means of the Way: let him not with his militant might try to conquer the world; this tactic will be revenged by Heaven. For where armies have marched, there do briers spring up; where great hosts are impressed, years of hunger and evil ensue."[42] This is generally true in histories of all nations. In our country, after each mass war, the population would reduce dramatically, earth disserted, production destroyed, and robbers and thieves infesting. The two world wars were ended in this way, and so is the present warfare in Middle East. "New empire" whatsoever, if its leaders enkindled wars every where, as consequence, it would surely slide into hot water, since the people in the conquered countries would not surrender, and would fight without fearing even death, as Lao-zi said: "The people do not fear at all to die; what's gained therefore by threatening them with death?"[43] And: "As for those who delight to do murder, it is certain they never can get from the world what they sought."[44] From history we see that those who had initiated the wars, though momentary successes they might get, would finally fail and be dishonored. Hitler was an example, and Japanese Militarism another. As a "man of wisdom", Lao-zi could observe the latent converse side with his wisdom, as he said: "On bad fortune the good fortune always leans; in good fortune the bad fortune always hides."[45] Now people in some countries are suffering, but it would be a necessary precondition prepared for their nation's renewal in future. Take an example from the recent hundred years of history of our country, it is just after being beaten times and times again that our people had finally waken up, and that today we dare say the Chinese are on the eve of their nation's great renewal. In my opinion, leaders of every country, especially of the new empires, should learn some teaching from the wisdom of Tao Te Ching, and realize that, in a long run of world history, the politics of great powers and Hegemonism have no future. Thus, I think the thinking of Lao-zi is very valuable to dismiss the theories of "clash of civilizations" and "new empire". We advocate the theory of "coexistence of civilizations" and agree with Lao-zi's thinking of "doing-nothing", in the expectation of a world of Great Equality, of peace, of general progress and of common wealth for human being. Of course, as the thinking of Lao-zi was born two thousand years ago, it could not solve all the problems that contemporary human society is confronted with (including the disaccords and conflicts among nations), but his wisdom should be of important value to illuminate our way. Our task is to rediscover and develop the essence of his thinking, to give it a modern interpretation, and to facilitate those researchers for edifications in the treasury of classical thinking.
Differences in religious believes, values and ways of thinking could lead to conflicts among nations and states; and conflicts could lead to wars. However, are conflicts inevitable? Couldn't they be pacified without warring for cultural differences? We must needs to find resources of thinking in all national cultures advocating the coexistence of civilizations, in order to counteract those cultural elements possible to invite conflicts. As argued above, the Confucianism and Taoism in Chinese culture could provide significant resources of thinking to counteract the clash of civilizations and to bring forth the coexistence of civilizations. I believe the same kind of resources could be found in cultures of all nations and states too. When human civilization is on threshold of the 21st century, should we practice a theory of "clash of civilizations" to deal with the problems among nations and states, or a theory of "coexistence of civilizations" to guide human society on a road leading to peaceful coexistence instead? This is a question. We must ponder at it seriously and make a thoughtful choice. It would be the blessing of human being if it chooses not the clash but the coexistence of civilizations. The Book of History told us: "All the states under Heaven should be harmonized."[46] As many other nations, the Chinese is a great one with a long and brilliant tradition of history and culture, which is undoubtedly a most valuable treasure for mankind. We should make good use of this treasure, exert its proper contributions to the peaceful coexistence of human society, in order that harmony might befall on the world, pushing forward the global cultural exchanges.
-- "Clash"or"Coexistence" of Civilizations? Tang Yijie From:(Beijing Forum) Translated by: YANG, Zhiyi
中文：照我看，也許我們正處在一個(gè)新的軸心時(shí)代。德國(guó)哲學(xué)家雅斯貝爾斯曾經(jīng)提出"軸心時(shí)代"的觀念。他認(rèn)為，在公元前五百年前后，在古希臘、以色列、印度和中國(guó)幾乎同時(shí)出現(xiàn)了偉大的思想家，他們都對(duì)人類(lèi)關(guān)切的問(wèn)題提出了獨(dú)到看法。古希臘有蘇格拉底、柏拉圖，中國(guó)有老子、孔子，印度有釋迦牟尼，以色列有猶太教的先知們，形成了不同的文化傳統(tǒng)。這些文化傳統(tǒng)經(jīng)過(guò)兩千多年的發(fā)展已經(jīng)成為人類(lèi)文化的主要精神財(cái)富，而且這些地域的不同文化，原來(lái)都是獨(dú)立發(fā)展出來(lái)的，并沒(méi)有互相影響。"人類(lèi)一直靠軸心時(shí)代所產(chǎn)生的思考和創(chuàng)造的一切而生存，每一次新的飛躍都回顧這一時(shí)期，并被它重新燃起火焰。自那以后，情況就是這樣。軸心期潛力的蘇醒和對(duì)軸心期潛力的回憶或曰復(fù)興，總是提供了精神動(dòng)力。"例如，歐洲的文藝復(fù)興就是把目光投向其文化的源頭古希臘，使歐洲文明重新燃起火焰，而對(duì)世界產(chǎn)生重大影響。中國(guó)的宋明理學(xué)(新儒學(xué))在受到印度佛教文化沖擊后，再次回到先秦的孔孟，而把中國(guó)本土哲學(xué)提高到一個(gè)新水平。在某種意義上說(shuō)，當(dāng)今世界多種文化的發(fā)展很可能是對(duì)二千多年前的軸心時(shí)代又一次新的飛躍。
中國(guó)文化能否為"文明的共存"作貢獻(xiàn)
化解沖突，需要我們從各個(gè)不同民族的文化中找出文明共存的資源。中國(guó)文化中的儒道兩家可以為化解"文明的沖突"、實(shí)現(xiàn)"文明的共存"提供有意義的資源。
中國(guó)文化要對(duì)當(dāng)今人類(lèi)社會(huì)的"文明的共存"作貢獻(xiàn)，必須對(duì)自身文化有所了解，即對(duì)自身文化有一個(gè)"自覺(jué)"。
所謂"文化自覺(jué)"，是指一定文化傳統(tǒng)的人群對(duì)其自身的文化來(lái)歷、形成過(guò)程以及特點(diǎn)、發(fā)展趨勢(shì)等能作出認(rèn)真思考和反省。應(yīng)該說(shuō)，中華民族正處在民族復(fù)興的前夜，因此我們必須對(duì)中國(guó)文化有個(gè)自覺(jué)的認(rèn)識(shí)，必須給中國(guó)傳統(tǒng)文化一個(gè)恰當(dāng)?shù)亩ㄎ�，認(rèn)真發(fā)掘我們古老文化的真精神所在，以便把我們的優(yōu)秀文化貢獻(xiàn)給人類(lèi)社會(huì);認(rèn)真反省我們自身文化的缺陷，以便我們更好地吸取其他國(guó)家和民族的文化精華，并在適應(yīng)現(xiàn)化社會(huì)發(fā)展的總趨勢(shì)下給中國(guó)文化以現(xiàn)代的詮釋?zhuān)@樣，我們國(guó)家才能真正走在世界文化發(fā)展的前列，與其他各種文化一起共同創(chuàng)造美好新世界。
中國(guó)傳統(tǒng)文化中主要是儒道兩家，而且是儒道互補(bǔ)。當(dāng)然，印度佛教傳入后，對(duì)中國(guó)社會(huì)和文化也發(fā)生著重要影響�，F(xiàn)在我想討論一下儒道思想理論能否對(duì)"文明的共存"提供有意義的資源。
1、儒家的"仁學(xué)"為"文明的共存"提供了有積極意義的資源
《郭店竹簡(jiǎn)•性自命出》中說(shuō)："道始于情"。這里的"道"說(shuō)的是"人道"，即人與人的關(guān)系的原則，或者說(shuō)社會(huì)關(guān)系的原則，它和"天道"不同，"天道"是指自然界的運(yùn)行規(guī)律或宇宙的運(yùn)行法則。人與人的關(guān)系是從感情開(kāi)始建立的，這正是孔子"仁學(xué)"的基本出發(fā)點(diǎn)。"仁愛(ài)"的精神是人自身所具有的，而愛(ài)自己的親人最根本。但是"仁"的精神不止于此;愛(ài)自己的親人，這只是愛(ài)，愛(ài)自己的父親，再擴(kuò)大到愛(ài)別人，這才叫作"仁"。對(duì)父母的孝順要放大到愛(ài)天下的老百姓。"仁學(xué)"是要由"親親"擴(kuò)大到"仁民"，也就是說(shuō)要"推己及人"。做到"推己及人"并不容易，必須把"己所不欲，勿施于人"，"己欲立而立人，己欲達(dá)而達(dá)人"的"忠恕之道"作為"為仁"的準(zhǔn)則。如果要把"仁"推廣到整個(gè)社會(huì)，這就是孔子說(shuō)的："克己復(fù)禮曰仁，一日克己復(fù)禮，天下歸仁焉。"自古以來(lái)把"克己"和"復(fù)禮"解釋為兩個(gè)平行的方面，我認(rèn)為這不是對(duì)"克己復(fù)禮"好的解釋。所謂"克己復(fù)禮曰仁"是說(shuō)，只有在"克己"基礎(chǔ)上的"復(fù)禮"才叫作"仁"。費(fèi)孝通先生對(duì)此也有一解釋?zhuān)?quot;克己才能復(fù)禮，復(fù)禮是取得進(jìn)入社會(huì)、成為一個(gè)社會(huì)人的必要條件。揚(yáng)己和克己也許正是東西方文化的差別的一個(gè)關(guān)鍵。"這是很有道理的。"仁"是人自身內(nèi)在的品德，"禮"是規(guī)范人的行為的外在禮儀制度，調(diào)節(jié)人與人之間的關(guān)系使之和諧相處。要人們遵守禮儀制度必須是自覺(jué)的，出乎內(nèi)在的"愛(ài)人"之心，才符合"仁"的要求。所以孔子認(rèn)為，有了追求"仁"的自覺(jué)要求，并把這種"仁愛(ài)之心"按照一定規(guī)范實(shí)現(xiàn)于日常社會(huì)之中，社會(huì)就會(huì)和諧安寧了。孔子和儒家的這套思想，對(duì)于一個(gè)國(guó)家的"治國(guó)"者，對(duì)于現(xiàn)在世界上那些發(fā)達(dá)國(guó)家的統(tǒng)治集團(tuán)，不能說(shuō)是沒(méi)有意義的。如果把孔子的"仁學(xué)"理論用于處理不同文明之間的關(guān)系，那么在不同文明之間就不會(huì)引起沖突以至于戰(zhàn)爭(zhēng)，從而實(shí)現(xiàn)"文明的共存"。
孔子的"仁學(xué)"理論雖然不能解決當(dāng)今人類(lèi)社會(huì)存在的"文化的共存"的全部問(wèn)題，但它作為一種建立在以"仁"為本之上的"律己"的道德要求，作為調(diào)節(jié)不同文化之間關(guān)系的一條準(zhǔn)則，使不同文化得以和諧相處，無(wú)疑仍有一定的現(xiàn)實(shí)意義。
要使不同文化之間和諧相處并不容易，孔子提倡的"和而不同"可以提供極有意義的資源�？鬃诱J(rèn)為，以"和為貴"而行"忠恕之道"的有道德有學(xué)問(wèn)的君子應(yīng)該做到在不同中求得和諧相處;而不講道德沒(méi)有學(xué)問(wèn)的人往往強(qiáng)迫別人接受他的主張而不能和諧相處。如果把"和而不同"用作處理不同文化之間關(guān)系的原則，對(duì)于解決當(dāng)今不同國(guó)家與民族之間的紛爭(zhēng)應(yīng)有非常積極的意義。
現(xiàn)在西方國(guó)家的有識(shí)之士都認(rèn)識(shí)到不同文明之間應(yīng)能共存。不同民族和國(guó)家應(yīng)該通過(guò)文化的交往與對(duì)話，在對(duì)話(商談)和討論中取得某種"共識(shí)"，這是由"不同"到某種意義上的相互"認(rèn)同"的過(guò)程。這種相互"認(rèn)同"不是一方消滅一方，也不是一方"同化"一方，而是在兩種不同文化中尋找交匯點(diǎn)，并在此基礎(chǔ)上推動(dòng)雙方文化的發(fā)展，這正是"和"的作用。其中，德國(guó)思想家哈貝馬斯提出了"正義"和"團(tuán)結(jié)"的觀念;我認(rèn)為，把它們作為處理不同民族文化之間關(guān)系的原則，是有意義的。哈貝馬斯的"正義原則"可理解為，要保障每一種民族文化獨(dú)立自主、按照其民族的意愿發(fā)展的權(quán)利;"團(tuán)結(jié)原則"可理解為，要求對(duì)其他民族文化有同情理解和尊重的義務(wù)。不斷通過(guò)對(duì)話和交往等途徑，總可以在不同民族文化間形成互動(dòng)中的良性循環(huán)。不久前去世的德國(guó)哲學(xué)家伽達(dá)默爾提出，應(yīng)把"理解"擴(kuò)展到"廣義對(duì)話"層面，主體與對(duì)象(主觀與客觀或主與賓)才得以從不平等地位過(guò)渡到平等地位;反過(guò)來(lái)說(shuō)，只有對(duì)話雙方處于平等地位，對(duì)話才可能真正進(jìn)行并順利完成。可以說(shuō)，伽達(dá)默爾所持的主體--對(duì)象平等意識(shí)和文化對(duì)話論，正是我們這個(gè)時(shí)代所需要的重要理念。這種理念，對(duì)我們正確深入地理解中外文化、民族關(guān)系等，具有重要啟示。但是，無(wú)論是"正義"和"團(tuán)結(jié)"原則，還是"廣義對(duì)話論"，都要以承認(rèn)"和而不同"原則為前提，這樣，不同文化傳統(tǒng)的民族與國(guó)家才能獲得平等權(quán)利和義務(wù)。儒家"和而不同"原則應(yīng)成為處理不同文化之間的一條基本原則。羅素說(shuō)："不同文明之間的交流過(guò)去已經(jīng)多次證明是人類(lèi)文明發(fā)展的里程碑。"當(dāng)今人類(lèi)社會(huì)，需要的正是不同文化在相互吸收和融合中發(fā)展不同的文化傳統(tǒng)的特色，以期達(dá)到在新的基礎(chǔ)上的"文化的共存"。
2、道家的"道論"能為防止"文明的沖突"提供有意義的資源
如果說(shuō)孔子是一位"仁者"，那么老子則是一位"智者"�！兜赖陆�(jīng)》中，"道"是基本概念，而"自然無(wú)為"(順應(yīng)自然規(guī)律，不做違背自然規(guī)律的事)是"道"的基本特性。今日人類(lèi)社會(huì)之所以存在種種紛爭(zhēng)，無(wú)疑是由于貪婪追求權(quán)力和金錢(qián)引起的。那些強(qiáng)國(guó)為了私利，擴(kuò)張勢(shì)力，掠奪弱國(guó)的資源，實(shí)行強(qiáng)權(quán)政治，正是世界混亂無(wú)序的根源。帝國(guó)霸權(quán)正是"文明沖突"的根源。老子說(shuō)：古代圣人曾經(jīng)說(shuō)過(guò)："我無(wú)為而民自化，我好靜而民自正，我無(wú)事而民自富，我無(wú)欲而民自樸。"意思是說(shuō)：掌握權(quán)力的統(tǒng)治者不應(yīng)該對(duì)老百姓作過(guò)多的干涉(無(wú)為)，不要擾亂老百姓的正常生活(好靜)，不要作違背老百姓意愿的事(無(wú)事)，不要貪得無(wú)厭地盤(pán)剝老百姓(無(wú)欲)，這樣老百姓就會(huì)自己教化自己(自化)，自己走上正軌(自正)，自己富足起來(lái)(自富)，自己生活樸素。如果對(duì)這段話給以現(xiàn)代詮釋?zhuān)蔷筒粌H可以使一個(gè)國(guó)家內(nèi)部安寧，而且對(duì)消除不同文明之間的沖突無(wú)疑有重要意義。為什么今日世界人類(lèi)社會(huì)處在一種十分混亂不安定的狀態(tài)?這完全是由人自身造成的，特別是那些"新帝國(guó)"的領(lǐng)導(dǎo)者造成的，他們違背了"天道"，失去了"人心"，奉行的是"損不足以奉有余";"文明的沖突"論與其背后的"新帝國(guó)"論有著密切聯(lián)系。
為了社會(huì)的和平和安寧，老子強(qiáng)烈地反對(duì)戰(zhàn)爭(zhēng)。《道德經(jīng)》第三十一章說(shuō)："夫兵者，不祥之器，物或惡之，故有道者不處。"(打仗用兵是不吉祥的東西，大家都厭惡它，所以有道德的人不使用它。)戰(zhàn)爭(zhēng)總要死人，總要破壞生產(chǎn)，使社會(huì)秩序破壞。老子又說(shuō)："以道佐人主者，不以兵強(qiáng)天下，其事好還。師之所處，荊棘生焉，大軍之后，必有兇年。"(我們應(yīng)該用道德來(lái)告誡領(lǐng)導(dǎo)者，不要用兵力逞強(qiáng)于天下。用兵這件事一定會(huì)得到報(bào)應(yīng)。軍隊(duì)所到的地方，就會(huì)破壞一切，使荊棘叢生。大戰(zhàn)之后，一定會(huì)是荒年。)反觀各國(guó)歷史，無(wú)不如此。從歷史上看，發(fā)動(dòng)戰(zhàn)爭(zhēng)的人雖然一時(shí)可以得逞，但最終總要失敗。世界各國(guó)應(yīng)從《道德經(jīng)》中吸取智慧，認(rèn)識(shí)到強(qiáng)權(quán)政治、霸權(quán)主義從長(zhǎng)期的世界歷史發(fā)展看是沒(méi)有前途的。老子思想對(duì)消解"文明的沖突"論、新"帝國(guó)論"是十分有價(jià)值的。當(dāng)然，兩千多年前的老子思想不可能全然解決當(dāng)今人類(lèi)社會(huì)的問(wèn)題(包括各民族之間的矛盾、沖突等問(wèn)題)，但是他的智慧之光對(duì)我們應(yīng)有重要啟示。我們應(yīng)該做的，是如何發(fā)掘和發(fā)揮他的思想精華并給以現(xiàn)代詮釋?zhuān)怪欣谌藗兊玫侥承⿲氋F啟示。
在不同民族和國(guó)家之間，由于宗教信仰的不同、價(jià)值觀念的不同、思維方式的不同可能引起沖突，甚至可能由沖突導(dǎo)致戰(zhàn)爭(zhēng)。但是，是否必然要引起沖突，能不能化解沖突、使之不因文化的不同而導(dǎo)致戰(zhàn)爭(zhēng)，這就需要我們從各個(gè)不同民族的文化中找出文明共存的資源。如上所述，中國(guó)文化中的儒道兩家可以為化解"文明的沖突"、實(shí)現(xiàn)"文明的共存"提供有意義的資源。我相信，在各民族、各國(guó)家的文化中同樣有可以化解"文明的沖突"并實(shí)現(xiàn)"文明的共存"的有價(jià)值的資源。是用"文明沖突論"來(lái)處理各民族、國(guó)家間的問(wèn)題，還是用"文明共存論"來(lái)引導(dǎo)人類(lèi)社會(huì)走向和平共處，這是當(dāng)前必須認(rèn)真考慮和慎重選擇的問(wèn)題。反對(duì)"文明沖突"論，倡導(dǎo)"文明共存"論，無(wú)疑是人類(lèi)社會(huì)的福祉�！渡袝�(shū)•堯典》說(shuō)："協(xié)和萬(wàn)邦"。中華民族和其他許多民族一樣是偉大的民族，有很長(zhǎng)燦爛光輝的歷史文化傳統(tǒng)，對(duì)人類(lèi)社會(huì)是極為寶貴的財(cái)富。我們對(duì)這筆財(cái)富應(yīng)善加利用，使之為實(shí)現(xiàn)不同文化之間的協(xié)調(diào)共存，推進(jìn)世界各種文化之間的交流，做出應(yīng)有的貢獻(xiàn)。
--節(jié)選自《"文明的沖突"與"文明的共存"》作者 湯一介教授
People of different civilizations, such as Islamic civilization, Christian civilization or Chinese civilization, have different views on the relations between God and man, the individual and the group, the citizen and the state, parents and children, husband and wife, as well as differing views of the relative importance of rights and responsibilities, liberty and authority, equality and hierarchy. These differences are the product of centuries. They will not soon disappear. They are far more fundamental than differences among political ideologies and political regimes.
-- Harvard University's Samuel Huntington
中文：不同文明的人們，諸如伊斯蘭文明、基督教文明或中國(guó)文明，有著不同的思維對(duì)于神和人的關(guān)系、個(gè)人和團(tuán)體的關(guān)系、公民和國(guó)家的關(guān)系、父母和孩子的關(guān)系、丈夫和妻子的關(guān)系，同樣，對(duì)于權(quán)利和責(zé)任、自由和權(quán)威、平等和階層兩者相對(duì)的重要性有著不同的看法。這些不同是很多世紀(jì)的產(chǎn)物。他們將不會(huì)那么快就消失掉的。它們遠(yuǎn)比政治的意識(shí)形態(tài)和政治的組織形式之間的不同根本的多。
2010年考研英語(yǔ)寫(xiě)作預(yù)測(cè) (五)
一、歷年真題定性：
生活在城市還是鄉(xiāng)村 (1991年考題類(lèi)型→"個(gè)人偏好")
父母和孩子之間缺乏溝通 (1992年考題類(lèi)型→"無(wú)形社會(huì)問(wèn)題")
電視廣告 (1993年考題類(lèi)型→"無(wú)形社會(huì)問(wèn)題")
結(jié)交朋友 (1994年考題類(lèi)型→"個(gè)人偏好")
希望工程 (1995年考題類(lèi)型→"有形社會(huì)問(wèn)題")
健康的身體 (1996年考題類(lèi)型→"個(gè)人偏好")
世界性的吸煙問(wèn)題 (1997年考題類(lèi)型→"有形社會(huì)問(wèn)題")
不必要的承諾 (1998年考題類(lèi)型→"有形社會(huì)問(wèn)題")
生態(tài)失衡 (1999年考題類(lèi)型→"有形社會(huì)問(wèn)題")
商業(yè)捕魚(yú) (2000年考題類(lèi)型→"有形社會(huì)問(wèn)題")
奉獻(xiàn)愛(ài)心 (2001年考題類(lèi)型→"無(wú)形社會(huì)問(wèn)題")
文化交流 (2002年考題類(lèi)型→"無(wú)形社會(huì)問(wèn)題")
溫室里的花朵經(jīng)不起風(fēng)吹雨打 (2003年考題類(lèi)型→"人生哲理")
Section Ⅳ wrinting (節(jié)選試題)
66 Directions
Study the following set of drawings carefully and write an essay in which you should
1)describe the set of drawing ,interpret it meaning
2)point out its implications in our life
you should write about 200 words neatly on ANSWER SHEET 2 (20 points)
終點(diǎn)又是新起點(diǎn) (2004年考題類(lèi)型→"人生哲理")
Secton Ⅳ Writing (節(jié)選試題)
66 Directions:
Study the following drawing carfully and write an essay in which you should
1) describe the drawing
2) interpret its meaning ,and
3) support your view with examples
You should write about 200 words neatly on ANSWER SHEET 2
養(yǎng)老問(wèn)題 (2005年考題類(lèi)型→"無(wú)形社會(huì)問(wèn)題")
Section Ⅳwriting (節(jié)選試題)
Part A
51 Direction:
Two ,months ago you not got a job as an editor for the magazine Designs and Fashion . But now you find that the work is not what you expected .You decide to quit .write a letter to you boss ,Mr.Wang , telling him your decision ,stating your reson(s),and making an apology .
Write your letter with no less than 100 words .Write it neatly on ANSWER SHEET 2.Do not sign your own at the letter ;use "Li Ming" instead .You do not need to write the address.(10 points)
Part B
52 Directions :
Write an essay of 160-200 words based on the following drawing .in your essay ,you should first dedcribe the drawing ,then inerpret its meaning ,and give your comment on it .
青少年盲目崇拜 (2006年考題類(lèi)型→"無(wú)形社會(huì)問(wèn)題")
Section Ⅲ writing (節(jié)選試題)
Part A
51 Directions :
You want to contribute to Project Hope by offering financial aid to a child in a remote area . Write a letter to the department concerned ,asking them to help find a candidate . you should specify what kind of child you want to help and how you will carry oyt your plan .
Write your leeter in no less than 100 words .write it neatly on
Part B
52 Directions :
Study the following photos carefully and write an essay in which you should
1) describe the photos briefly .
2) interpret the social phenomenon reflected by them ,and
3) give your point of view .
you should write 160-200 words neatly on ANSWER SHEET 2(20points)
自信 (2007年考題類(lèi)型→"人生哲理")
Section 3 writing (節(jié)選試題)
Part A
51 Directions:
Write a letter to you university library ,making suggestions for improving its service.
You should write about 100 words on ANSWER SHEET 2.
Do not sign your own name at the end of the letter .use "Li Ming "instead .
Do not write the address .(10 points)
Part B
52 Direction :
Write an essay of 160-200 words on the following drawing .in your essay ,you should
1)describe the drawing briefly ,
2) explain its intended meaning ,and then
3)Support your view write an example /examples
自信 (2007年考題類(lèi)型→"人生哲理")
Section 3 writing (節(jié)選試題)
Part A
51 Directions:
Write a letter to you university library ,making suggestions for improving its service.
You should write about 100 words on ANSWER SHEET 2.
Do not sign your own name at the end of the letter .use "Li Ming "instead .
Do not write the address .(10 points)
Part B
52 Direction :
Write an essay of 160-200 words on the following drawing .in your essay ,you should
1)describe the drawing briefly ,
2) explain its intended meaning ,and then
3)Support your view write an example /examples
合作 (2008年考題類(lèi)型→"人生哲理")
Sections 3 writing (節(jié)選試題)
Part a
51. derection:
You have just come back from Canada and found a music CD in your luggage that you forgot to return to Bob ,your landlord there .write him a letter to
1)make an apology ,and
2)suggest a solution
you should write about 100 words on ANSWER SHEET 2
Do not sign your own name at the end of the letter .Use " Li Ming " instead .
Do not write the address .(10 points )
Part b
52 Direction :
Write an essay of 160-200 words on the following drawing .in your essay ,you should
1)describe the drawing briefly ,
2)explain its intended meaning , and then
網(wǎng)絡(luò) (2009年考題類(lèi)型→"無(wú)形社會(huì)問(wèn)題")
二、歷年真題寫(xiě)作題型定義：1)個(gè)人偏好。個(gè)人偏好指的是利弊參半的問(wèn)題，如"生活在農(nóng)村還是城市"各有利弊，利弊要因每個(gè)人的不同偏好而判定;2)有形社會(huì)問(wèn)題。有形社會(huì)問(wèn)題指的是只有依靠政府才能夠解決的一些社會(huì)問(wèn)題，如生態(tài)失衡、假冒偽劣產(chǎn)品泛濫等社會(huì)問(wèn)題;3)無(wú)形社會(huì)問(wèn)題。無(wú)形社會(huì)問(wèn)題指的是通過(guò)政府或法律手段無(wú)法很好解決的一些社會(huì)問(wèn)題，如養(yǎng)老問(wèn)題、青少年盲目崇拜等社會(huì)問(wèn)題;4)人生哲理。人生哲理指的是不同的人生觀和價(jià)值觀，如逆境出人才、自強(qiáng)不息、勇于拼搏等話題。
三、2010年考研英語(yǔ)寫(xiě)作題型預(yù)測(cè)：通過(guò)以上對(duì)歷年寫(xiě)作真題的分析，我們可以看出考研寫(xiě)作的題型已經(jīng)相當(dāng)固定。迦思佑能夠連續(xù)7年命中考研英語(yǔ)寫(xiě)作的秘密所在就在于完全掌握了考研英語(yǔ)寫(xiě)作的命題思路與邏輯。"個(gè)人偏好"題型截止1996年總共考了三次，接下來(lái)的11年再也沒(méi)考過(guò)。"無(wú)形社會(huì)問(wèn)題"題型考了7次。"有形社會(huì)問(wèn)題"題型考了5次。從2003年開(kāi)始考"人生哲理"題型，截止2007年總共考了4次，可以說(shuō)是新題型。綜上所述，2010年的寫(xiě)作應(yīng)該是圍繞著以上四種題型出題。
人與自然(實(shí)物)關(guān)系類(lèi)
【范文】
Directions:
Write an essay of 160200 words based on the following drawing. In your essay, you should
1) describe the drawing briefly,
2) explain its intended meaning, and then
3) state your point of view。
You should write neatly on ANSWER SHEET 2. (20 points)
地球上最后的資源
It is a very thought-provoking cartoon, in which numerous people are crowding on earth. The drawing aims to alarm us that resources on earth are far from enough to sustain our exploding population。
It goes without saying that this message is very true. The 20th century has not only witnessed a huge hike in population, but also the emergence of crises resulting from fighting for restricted resources. Take crude oil for example, it is so immensely consumed in daily life and industrial production that its role is fundamental in today’s global economic and political stage. People of different nations even initiate wars to obtain more oil fields, an activity which can be best exemplified by the complicated scenario in the Middle East. Other examples include more disputes over the sharing of water resources, as well as the lack of food and other necessities in most African countries。
Indeed, a large population with limited resources casts a shadow on mankind’s future existence in this planet. Therefore, it is prime time that we took positive steps with the strength of all human beings to hold back this grim tendency. Evidently, sustainable development needs a population with a reasonable exploitation of natural resources. (200 words)
在這幅發(fā)人深思的圖中我們可以看到地球上面簇?fù)碇鵁o(wú)數(shù)的人。這幅漫畫(huà)意在給我們敲響警鐘，即地球上的資源已經(jīng)無(wú)法供應(yīng)呈爆炸式增長(zhǎng)的人口了。
毫無(wú)疑問(wèn)，這里傳遞的信息是非常真實(shí)的。過(guò)去的20世紀(jì)不僅見(jiàn)證了人口數(shù)量的迅速增長(zhǎng)，同時(shí)因?yàn)闋?zhēng)奪有限資源而導(dǎo)致的危機(jī)也開(kāi)始浮現(xiàn)。以原油為例，由于其在人們的日常生活和工業(yè)生產(chǎn)中的巨大消耗量，石油在當(dāng)今的全球經(jīng)濟(jì)和政治舞臺(tái)中扮演了重要角色。來(lái)自不同國(guó)家由于人們?yōu)榱藸?zhēng)奪油田不惜開(kāi)戰(zhàn)，其最好的例子就是中東地區(qū)復(fù)雜的局勢(shì)。其他的例子包括由于水資源短缺導(dǎo)致的紛爭(zhēng)，以及大多數(shù)非洲國(guó)家的食品和其他生活必需品的匱乏而引起的騷亂。
實(shí)際上，劇增的人口和地球有限的資源之間的反差給人類(lèi)未來(lái)的生存投上了陰影。因此，該是我們采取有效措施，集中全人類(lèi)的力量來(lái)阻止這種嚴(yán)峻的趨勢(shì)發(fā)展的時(shí)候了。顯而易見(jiàn)，提倡可持續(xù)發(fā)展意味著合理的人口數(shù)量和對(duì)自然資源的合理開(kāi)發(fā)。 |
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