1

The Great Unity and China’s Development Path

Draft: 2014 01 02

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Foreword

In the contemporary discourse about development, the current materialistic paradigm

is being questioned. There are efforts to broaden the criteria now guiding

development activity “to include those spiritual aspirations that animate human

behavior”. As the reader will discover, there is a surprising resonance between the

thoughts and experience recorded in China’s sacred literature and the pattern of

development sought for today that will tap deeper reservoirs of spiritual experience

and capacity.

在当今的发展语境中，时下的物质主义的范式正在受到质疑。人们正在努力拓展发

展的指导标准，“将激励人类行为的一些精神追求纳入其中”。正如读者将会发现的，

中国古典文献所记述的思想和经验与现在人们所追求的发展模式——能够触及精神生

活和能力的深层贮所——之间有着惊人的共鸣。

We can find in China’s sacred literature, not just fragments of wisdom, but a whole

vision or pattern of life - tested through millennia of experience - that recognizes the

spiritual nature and moral capacity of human beings and the realization of that nature

and capacity through responses to the will of Heaven. These responses, expressed in

initiatives by individuals, families and government, are carried out in service to society.

This orientation and development methodology is described in the Great Learning,

and the efforts made are part of an ever-advancing march of human progress that will

lead eventually to an era of global peace and justice, the Great Unity.

在中国的圣典中，我们发现的不是一些智慧的碎片，而是经过了数千年的经验检验

的完整视景和生活模式。这种视景和生活模式，认识到了人的精神本质和道德能力，并

通过顺应天命而实现人的精神本质和道德能力。对天命的顺应，表现在个人、家族和政

府的自发行动中，通过服务社会来完成对天命的顺应。这一发展方向和路径在《大学》

里得到清晰地描述，所有个体在这一进化过程中做出的努力都会融入人类的整体发展进

程，最终通往全球和平和正义的时代，即大同。

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Table of Contents

The Great Unity and China’s Development Path

Introduction

1.0 The Goal of Development

2.0 Society-Building Concepts and Spiritual Principles

3.0 Method of Development

4.0 Protagonists of Development

5.0 Lines of Action

Appendix: Summary of Paper

中国大同思想摘录与思考

草稿：2013 年 12 月 16 日

目 录

大同与中国发展道路

前言

1.0 社会进化的目标

2.0 关于社会建构的概念和灵性原则

3.0 社会进化的路径

4.0 推动社会进化的动力元素

5.0 行动路线

附录：全文概要

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Introduction

前 言

PURPOSE

目的

China’s sacred literature1 is an important part of humanity’s collective spiritual

heritage. In a world “weary for want of a pattern of life to which to aspire”2, it is a

valuable source of insights into the urgent needs of our day, not only for China but for

the rest of the world as well.

中国的圣典（我称中国的哲学遗产为圣典。我沿用的是阿博都-巴哈（即阿巴斯·阿

芬第，他是巴哈伊信仰创始人巴哈欧拉的长子，1892年，在父亲的遗嘱中，他被任命为

继承人和巴哈伊信仰的首领。）的用法。在学习了一点中国哲学以后，我发现了中国哲

学典籍能够称为圣典的两个定义。圣可以被定义为：

1 与神相关的。中国哲学中很多地方提到天、天命等。甚至可以说，中国文明的目

标就是天地之间的和谐。

2 值得精神上的尊敬和崇奉；或使特定的精神观念的信奉者觉得敬畏或尊敬。尽管

“可敬”的中国哲学家没有宣称他们是宗教的创立者，但是他们深刻的思想值得精神上

的尊敬，他们作为一套精神观念激起了敬畏。）是人类集体的精神财富的重要组成部分。

在这个世界上，“人类渴望一种有所追求的生活方式……”（世界正义院《2012 年里

兹万文告》第七段。），中国的圣典可以为当今的紧迫需求提供宝贵的思想资源，对于

中国而言是如此，对于世界其他地区的人而言同样是如此。

This paper is an effort to survey China’s philosophical heritage, to understand better

the development pattern and experience it contains, and to reflect on its implications

for China’s development in today’s globalizing world. It is addressed to anyone

interested in pursing this task. For the sake of non-Chinese readers who may not be

familiar with the authors of China’s sacred literature, some additional information

about those authors is added to the text.

本文对中国的哲学遗产进行了考察，试图更好地理解中国哲学中所包含的发展进路

和经验，反思它对于中国在全球化的当今世界中谋求发展的含义。任何对此有兴趣的朋

1 In referring to China’s philosophical heritage as its “sacred literature”, I am following the lead of

Abdu’l-Baha who used this term. After some study of China’s philosophy, I found two definitions that

qualify this l iterature as “sacred”. Sacred can be defined as:

a) Associated with the divine. There are many references in Chinese philosophy to Heaven, the

will of Heaven, etc. We could even say the goal of Chinese civilization is harmony between

Heaven and earth.

b) Considered worthy of spiritual respect or devotion; or inspiring awe or reverence among

believers in a given set of spiritual ideas. Although none of China’s “revered” philosophers

claimed to be the founder of a religion, their profound thoughts are worthy of spiritual

respect and they inspire awe as a set of spiritual ideas. 2 The Universal House of Justice, Ridvan Message 2012, seventh paragraph.

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友，都是本文写作时的目标人群。为了方便不谙熟中国古典文献的非中国读者，文中特

别补充了相关文献的作者的信息。

To make the scale of this task more manageable, the scope of the survey is

limited to China’s indigenous thought. The sources are mainly from the Spring and

Autumn (770–476 BC) and Warring States (480-221 BC) eras, a period known as the

“Hundred Schools of Thought”, but include, as well, some Neo-Confucian and modern

Chinese thinkers. Obviously, Buddhism has contributed much to the development of

China. To survey China’s rich Buddhist heritage, reflect on its meaning, and consider

its implications for China’s development in today’s globalizing world is the topic of

another book.

为了便于操作，范围限定于中国本土的思想。（思想）资源主要取自有“百家争鸣”

之誉的春秋(公元前 770–476)和战国时代(公元前 480-221 )，但也包括了一些宋明理学

家和现代中国思想家。佛教显然对中国的发展贡献良多。考察中国丰富的佛教遗产，反

思其意义，在当今全球化世界中，思考它对于中国发展的意义，这些是另外一本书的主

题。

Although in recent history this body of knowledge has been discredited and attacked,

confidence in its value and relevance prevails. An example of this latter sentiment was

expressed, in the 1930s, by James Yen, the founder of the New Education Movement:

尽管在晚近的历史中，这一知识体系受到了轻视和攻击，但是对这一知识体系之价

值和关联性的信心却是一以贯之的。1930 年代，平民教育运动的发起人晏阳初就表达

了这种情愫。

".....through the last forty centuries China must have matured her thought and

learned many lessons in the art of living. Maybe China has something to

contribute. Surely there must be a better way, a more humane way of settling

international disputes than just by cutting each other's throats. Surely, with

China's four hundred million people (in 1930), four thousand years of culture and

vast resources, she must have something to contribute to the peace and progress

of mankind?"3

在过去的四十个世纪里，中国在生活之道上必定吸取了许多教训，其思想必定已臻

成熟。或许中国要有所贡献。比起互相杀伐，肯定会有更好的方式，更人道的方式来处

3 James Yen, Intellectual Shock of China, Star of the West, 19, Mass Education Movement in China,

October, 1925, 16:7. Yan Yang Chu (James Yen), was the founder, in China of the Mass Education Movement. In the 1930s, he was the director of a rural development education program in Ding Zhou,

south of Beijing. In 1943, he was awarded a Copernicus Citation, on the occasion of the 400th anniversary of Copernicus. The awards were given in Carnegie Hall, New York City, to ten outstanding modern revolutionaries; the others included: Albert Einstein, Orville Wright, Henry Ford, and John Dewey.

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理国际争端。肯定的，有着四亿民众（1930 年）、四千年文化和广阔的资源，中国必将

对人类的和平与进步有所贡献。（James Yen, Intellectual Shock of China, Star of the West,

19, Mass Education Movement in China, October, 1925, 16:7.中译文转引自作者的另一本

书《广厦》。（《广厦》，乔卡特著，石沉译，中国工人出版社，2009 年版，第 16 页。）

晏阳初（James Yen），中国平民教育运动的发起人，在 1930年代，在北京南部的定县负

责开展农村教育发展项目。1943年，在“全美纪念哥白尼逝世 400 周年大会”上，晏阳

初被授予“现代世界具有革命性贡献十大伟人”的荣誉，在纽约卡内基厅，这项荣誉被

授予了十位现代革命者，包括阿尔伯特·爱因斯坦、欧尔威尔·莱特、亨利·福特、约

翰·杜威。）

METHOD

方法

The survey and reflections are organized around four questions:

材料的梳理和反思都是基于以下四个问题进行的。

1. What is the goal of development?

2. What are the guiding principles of development?

3. What are the methods of development?

4. Who are the protagonists of development and what are their roles?”

1. 发展的目标是什么？

2. 发展的指导原则是什么？

3. 发展的方法是什么？

4. 发展的动力元素是什么，他们的角色是怎样的？

The questions were used as “magnets” to scan China’s sacred literature and some

more modern Chinese sources. For each of the four questions, this process resulted

in a compilation of references followed by reflections on its implications and potential

applications.

这四个问题被用作吸附中国的圣典和一些现代资料的“磁铁”。 在用每一个问题

去吸附的过程中，都产生了一个引文的汇编和对该引文汇编的含义和潜在应用的一些思

考。

The questions and much of the terminology, concepts and orientation used in this

paper were inspired, in general, by the Writings of the Baha’i Faith, and in particular

by a position statement prepared by the Institute for Studies in Global Prosperity,

published in 2009, called Science, Religion and Development: Some Initial

Considerations.

本文的问题、大部分术语、概念和倾向，大都是在巴哈伊圣作的启发下产生的，其

中特别受到了全球繁荣研究所的一份立场声明的启发。这份题为《科学、宗教与发展

——若干初步思考》的声明发表于 2009 年。

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The passages selected from China’s sacred literature were made simply on the basis

of whether they addressed one of the four questions. There are likely to be additional

and better passages than those ones presented here. It is also likely there are

passages that Chinese scholars might not include. Feedback is most welcome on

what to add or delete to the compilations, and on the commentaries that follow each

compilation.

从中国圣典中选取文段的依据，只是它们是否谈及了上述四个问题中的一个。可能

有一些篇章比本文所引用的要更好。也有可能本文的一些引用中国的学者会选择不予收

录。比如，康有为、毛泽东和邓小平的话。我很欢迎各位就引文的增删和汇编后面的评

论提出反馈意见。

SOURCES

资源

I have had to rely on English translations. I made extensive use of the on-line site

called The China Text Project (http://ctext.org). I am grateful to the makers of this

invaluable resource, with so much material available in a very accessible format, in

Chinese and in English.

我只能依赖英文翻译。我广泛使用一个叫“诸子百家”(http://ctext.org)的网站。我

很感激这个宝贵资源的制作人，他们提供了大量的格式规整的中英文资料。

DISCOVERY

发现

In the contemporary discourse about development, the current materialistic paradigm

is being questioned. There are efforts to broaden the criteria now guiding

development activity “to include those spiritual aspirations that animate human

behavior”. As the reader will discover, there is a surprising resonance between the

thoughts and experience recorded in China’s sacred literature and the pattern of

development sought for today that will tap deeper reservoirs of spiritual experience

and capacity.

在当今的发展语境中，时下的物质主义的范式正在受到质疑。人们正在努力拓展发

展的指导标准，“将激励人类行为的一些精神追求纳入其中”。正如读者将会发现的，

中国古典文献所记述的思想和经验与现在人们所追求的发展模式——能够触及精神生

活和能力的深层贮所——之间有着惊人的共鸣。

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The Great Unity and China’s Development Path

大同与中国发展道路

1.0 The Goal of Development

1.0 社会进化的目标

1.1 The Goal of Development: Compilation

1.1 社会进化的目标：汇编

The key passage in China’s sacred literature concerning the overall goal of our

collective development is “The Great Unity”. The dream of the Great Unity comes

from Confucius (551-479) a teacher, editor, politician, and philosopher of the Spring

and Autumn Period(approximately 771 until 476 BC). In the Confucian Book of Rites,

in the chapter called "Li Yun Pian," he envisioned the final phase of human

development, namely, Datong ("the Great Unity").4 It describes individuals with high

moral attainment, living in a just and well-organized social order.

在中国圣典中，关乎我们集体发展的总目标的关键段落是“大同”。大同的梦想来

自孔子(前 551-479)，他是春秋时代（约公元前 771年到公元前 476 年）的教师、编者、

政治家和哲学家。在儒家的《礼记·礼运》篇（约相当于公元前 380 年柏拉图发表《理

想国》的时间。）中，他设想了人类发展的最后阶段——大同，描绘了品德高尚的个人，

他们在公正有序的社会中的生活。

Below is Confucius’ statement about the Great Unity.

下 面是 孔子 关于 大同 的论 述 。（ 此网 址为 译者 所加 ，供 审校 者参 考

http://www.ewidgetsonline.net/dxreader/Reader.aspx?token=53a74e8eb107406781f36108

3f783c35&rand=1180413461&buyNowLink=&page=&chapter=）

“The period of the Great Unity (Da Tong) is characterized by:

Universal openness and fairness;

All the world will be a common possession;

The whole world is bent upon the common good.

Leaders of society will combine talent, virtue, and ability.

The wise and able are elected (selected).

The cultivation of sincerity and harmony; and

Love extends beyond the family to the society at large.

All men will be bound by equal ties of intimacy.”

“大同的特征有：

普遍的开放和公正；

天下为公；

全天下的人都致力于公共利益；

4 Written about the same time as the publication of Plato’s Republic (380 BC).

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社会领袖集才、德和能力于一身；

选贤与能；

培养诚实与和谐；

从爱家人到爱社会；

所有人都一样亲密。”

The passage continues by describing the practical implementation and signs of

the above.

下面的段落接着描述了上述理想的特征和具体执行。

Sufficient provision shall be secured for the aged till their death and

competent employment for the able-bodied and

老有所终，壮有所用，

Adequate means of upbringing for the young.

幼有所长

Kindness and compassion shall be shown to widows, orphans, childless

people, and those who are disabled by disease, so that they will have the

wherewithal for support.

矜寡孤独废疾者，皆有所养

Men will have their proper works and women will have their homes.

男有分，女有归。

They shall hate to see the wealth of natural resources under-developed, but

also dislike to see the hoarding of wealth for their own pleasures.

货恶其弃于地也，不必藏于己

They shall regret of not exerting themselves (of their given talents) but also

hate to exert themselves only for their own benefit. Thus, the selfish schemes

shall be repressed and find no development.

力恶其不出于身也，不必为己。

Robbers, filchers, and the rebellious traitors shall not appear, and hence the

outer doors shall be left open.”5

盗窃乱贼而不作，故外户而不闭（《礼运大同篇》）

Confucius believed that,

“This sort of society was found in the Xia, Shang and early Zhou dynasties,

when the great Tao was operating, through the outstanding leaders of those

times. Confucius described himself as being incapable of achieving the Great

Unity and aspired to do so; he was living in a Small Tranquility (小康) society,

5 Kang You Wei, Ta T’ungShu, The One World Philosophy of Kang You Wei, Translated by Laurence Thompson, George Allen and Unwin, 1958, p. 49. Kang You Wei 康有爲 (1858-1927)

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where the great Tao had been hidden, the states were ruled by different

families and the people loved their own parents and children only.”6

孔子相信：

“夏商周时代的社会就是这样的，大道通过当时的伟大领袖推行，孔子描述到，自

己无力实现大同，虽然他希望实现大同。因为他生活在一个小康社会，在小康社会中，

大道是隐藏着的，国家有不同的家族统治，人们各亲其亲，各子其子。”（维基百科）

Confucius’ mission was to rescue the knowledge of the past, to apply it as much as

possible in his time, and to establish it more fully in the future. This may explain why

some of the translations use the past tense, and others use the future tense.

孔子的使命是拯救过去的知识，将它尽可能多地应用于他的时代，更充分地建立在

将来的时代。这也可以解释，为什么有些译文（译者注：指英译文）用过去式，有些用

将来式。（英语的时态在返回中文原典后都看不到了。所以这一句读者可能会有些困惑。）

Is the Great Unity “utopian”? In the dictionary7 we find the following definitions:

大同是“乌托邦”吗？在词典（韦氏词典）中，我们找到如下定义：

Utopia:

A place of ideal perfection esp. in laws, government, and social

conditions.

An impractical scheme for social improvement.

Utopian:

Having impossibly ideal conditions esp. of social organization.

Proposing or advocating impractically ideal social and political schemes.

One who believes in the perfectibility of human society

乌托邦：

理想的完美之地，在法律、治理和社会方面特别完美；

不切实际的社会改良方案。

乌托邦：

具有不太可能的完美条件的，特别是关于社会组织。

提出、倡导理想、不切实际的社会和政治方案。

相信完美社会的人。

The Great Unity is seen as achievable, in stages, in this world; it is not, therefore,

“utopian”. A good example is the approach taken by Kang You Wei (1859-1930), a

leading figure in the Hundred Days of Reform in 1900. About his best known work,

The Book of the Great Unity (Da Tong Shu), first drafted in 1884-5 and completed in

exile in India in 1902, Laurence Thompson, its translator, says,

人们认为大同可以逐步在这个世界实现，因此它不是乌托邦。例如，1900 年百日维

6 Wikipedia 7 Merriam-Webster Dictionary

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新的领袖康有为(1859-1930)。《大同书》起草于 1884-1885 年，完成于 1902 年流亡印

度期间。关于此书，英译者劳伦斯·汤普森说道：

“the spirit of completely realistic planning motivates the Chinese work. It is visionary,

but logically developed from the world as it is, and offers solutions to human problems.

It is ‘utopia’ therefore, only in the sense in which it is a serious treatise, dealing with

universal human problems and social problems in particular, and conceived on a

grand scale.”8

“这本中文著作是在一种完全实际的筹划精神的推动下写的。它具有设想的成分，

但它是从实际的世界中逻辑地推演出来的，并且为人类的问题提供了解决方案。它是严

肃的论文，探讨普遍的人类问题，特别是社会问题，并且它的构想很宏大。它仅在这个

意义上，才具有乌托邦的性质。”（Ta T’ungShu, The One World Philosophy of Kang You

Wei, Translated by Laurence Thompson, George Allen and Unwin, 1958,p.30.）

The following are a few examples, in chronological order, from the time of Confucius

to the present day, that illustrate the importance and persistence of the Great Unity

theme in Chinese thought, and the Chinese interest in its practical social expression.

The references begin with a quote from the writings of Mozi, a philosopher who was

born shortly after the death of Confucius. Also included are selections from The Book

of the Great Unity, by Kang You Wei. Perhaps the most notable recent incarnation

of the theme of the Great Unity is the 2008 Olympics in Beijing, “One World, One

Dream”.

以下是从孔子时代至今按年代编的一些引文，展示了大同这一主题在中国思想中的

重要性、持续性，以及中国人对其社会实现的兴趣。摘录以引用墨子——孔子去世后不

久出生的一位哲学家——的著作开始。康有为的《大同书》也在摘录之列。或许，大同

最近的最有名的表述，是 2008 年北京奥运会的口号“同一个世界，同一个梦想”。

* * *

Mo Zi (470 - 391 BC)

墨子（公元前 470-391）

“Suppose that everyone in the world practiced universal love, so that

everyone loved every other person as much as he loved himself. Would

anyone then be lacking in filial devotion? If everyone regarded his father, his

elder brother, and his ruler just as he does himself, towards whom could he

be lacking in devotion? Would there then be anyone who was not

affectionate.... Would there be any thieves and robbers? If everyone looked

upon other men’s houses as if they were his own, who would steal?... Would

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noble clans contend among themselves? Would states attack each other...

then the whole world would enjoy peace and good order.”9

若使天下兼相爱， 爱人若爱其身， 犹有不孝者乎？视父兄与君若其身，恶施不孝？

犹有不慈者乎……犹有盗贼乎？故视人之室若其室，谁窃？……犹有大夫之相乱家、诸

侯之相攻国者乎……若此則天下治。（墨子·兼爱上）

Three well-known commentaries were written about the Spring and Autumn

Annals by Confucius. One of the three, by Zi Xia and others10, was called Gong Yang

Zhuan. In this commentary, according to Albert Chen, Professor of Constitutional Law

at Hong Kong University, history is presented as a process advancing progressively

toward higher levels of civilization and unity, not just endless and meaningless cycles

of order and disorder.

关于孔子的《春秋》，有三个著名的注释本。其中之一，是由子夏（孔子重要的弟

子之一。）和其他人(学者对于《公羊传》的世系有争论。根据《汉书》，子夏将孔子的

笔记教授给自己的学生——战国时代（公元前 475 - 221）齐国人公羊高。一开始是口

头的注释，后来在汉初，由公羊高的后人公羊寿及其合作者胡母生写下来，并且做了编

辑。http://en.wikipedia.org/wiki/Gongyang_Zhuan）作的，叫做《公羊传》。香港大学

宪法学教授阿尔伯特·陈认为，在这个注释本中，历史被描述为一个向更高程度的文明

和团结演进的过程，而不是无休止的、无意义的治乱循环。

“In its analysis of the Spring and Autumn Annals, the Gong Yang Zhuan places

particular emphasis on the thinking of respected rulers of the period, promoting

the "One Great Unity" and "Bringing Order Out of Chaos" points of view.

《公羊传》对《春秋》的分析，特别强调当时受人尊敬的统治者的思想，提倡“大

同”和“从混乱中引出秩序”的观点。

The Gong Yang Zhuan was thus interpreted as an exemplary book to be read

by a ruler who then was instructed on good government. The book has two

main concepts of state and society, namely a Great Unity, and secondly, a

historical development in three phases (san shi shuo 三世说).11

9 Mei, Works of Motse, pp. 78-79, 墨子, 兼爱上: 4 10 “The genealogy of Gong yang Zhuan has been a contested issue among scholars. According

to The Book of Han, Zi-xia (子夏) taught Confucius' class notes to his disciple Gongyang Gao (公

羊高) of the State of Qi during the Warring States Period of Chinese history (475 – 221 BCE). An

oral commentary at first, it was written down and edited during the early Han Dynasty by

Gongyang Gao's descendent Gongyang Shou (公羊寿) and his collaborator Humu Sheng (胡母

生).” http://en.wikipedia.org/wiki/Gongyang_Zhuan

11http://www.chinaknowledge.de/Literature/Classics/chunqiuzuozhuan.html

13

公羊传》因此被认为是统治者学习统御之术的典范之作。该书有两个关于政府和社

会的主要概念，即大同与三世说。

（http://www.chinaknowledge.de/Literature/Classics/chunqiuzuozhuan.html）

Such a philosophy was also clearly formulated by the Confucian scholar He Xiu

(129-182 AD) in the latter Han dynasty, author of Chunqiu Gongyang Jiegu

(Explanations on the Gongyang Commentary of the Spring and Autumn Annals).

In contrast with the conventional view in the Chinese tradition that the written

history of China consists of cycles of order and disorder, He Xiu derived from

Chunqiu Gongyang an interpretation of history as consisting of “Three Ages”–

the Age of Disorder (shuailuanshi), followed by the Age of Ascending Peace

(shengpingshi), also translated as Age of Increasing Peace-and-Equality, and

finally followed by the Age of Complete Peace-and-Equality. He Xiu interpreted

the history of the Lu state as told in Gong Yang Zhuan as unfolding in

accordance with the three stages, which comprise not only a chronological

dimension but a spatial dimension as well – with more and more territories being

brought under the sphere of civilization in the course of time. According to this

theory or philosophy of history, there is and can be social progress in the course

of time, with society at a lower level of the development of culture or civilization

evolving to a higher level of such development.”12

这种哲学显然汉末儒者何休也曾阐述过，他是《春秋公羊解诂》的作者。中国传统

的观点认为，中国有文字记载的历史是治乱的循环。与此不同，何休从《春秋公羊》中

得出的历史解释是“三世说”——据乱世、升平世、太平世。何休把《公羊传》中的鲁

国史解释为三世的展开，三世说既有时间的维度，也有空间的维度——随着时间的推移

越来越多的疆土被纳入到文明中。根据这种理论或历史哲学，在时间的延展中，有社会

进步，文明或文化水平较低的社会向更高水平演化。（Prof. Chen, A.H.Y., “The Concept

of ‘Datong’ in Chinese philosophy as an expression of the ideal of the Common Good”,

Conference Paper, 2011. http://www.ssm.com/link/U-Hong_Kong-LEG.html）

Zhang Zai 1020-107713

张载 （1020-1077）（今存的儒家经典基本上是由宋明理学家朱熹编的。他编了《四书》

——《大学》、《中庸》、《论语》、《孟子》，后来的明清两朝都以四书为官方科举考试的

核心科目。）

12 Prof. Chen, A.H.Y., “The Concept of ‘Datong’ in Chinese philosophy as an expression of the ideal of

the Common Good”, Conference Paper, 2011. http://www.ssm.com/link/U-Hong_Kong-LEG.html

13 The Confucian canon as it exists today was essentially compiled by the Neo-Confucianist, Zhu Xi.

He codified the canon of Four Books (The Great Learning, the Doctrine of the Mean, the Analects of

Confucius, and the Mencius) which in the subsequent Ming and Qing Dynasties were made the core of

the official curriculum for the civil service examinations.

14

“Heaven is my father and earth is my mother…..all people are my brothers and

sisters, and all things are my companions... ”

乾称父，坤称母……民，吾同胞；物，吾与也。

Li Zhi 李贽 1527-160214

李贽（1527–1602）（号卓吾，中国卓著的哲学家、历史学家、晚明王朝的作家。他批

评朱熹的宋明理学的观点，宋明理学的观点当时是明朝的正统，他被迫害，在狱中自杀。

他生于福建省晋江（今泉州）。他上数第七世祖是李驽。李驽在 1376年到了波斯的霍

尔木兹，与一个波斯女子或阿拉伯女子结婚，从而皈依伊斯兰教。李驽带她回到泉州。

然而，新的信仰并没有在李驽的子孙中扎根，这个家族在李贽的祖父辈放弃了伊斯兰教。

李贽的父亲教书为生，李贽因此很早就受教育。维基）

In the following passage Li Zhi foresees, in the Age of Great Peace, wise, proactive,

responsible protagonists, living in reciprocal relationship with society. Human

happiness is described in terms of the spiritual maturity of the individual and the

expansion of knowledge.

在下面的引文中，李贽预言大同社会有聪慧、主动、有责任心的动力元素，他们与

社会是一种互惠互助的关系。幸福被描述为个人的精神成熟和知识的扩展。

“All people are equal, and do not consider position or rank as an honor either.

Only wisdom and humanity are promoted and encouraged. Wisdom is to initiate

things, accomplish undertakings, promote utility and benefits and advance people,

while humanity is to confer benefits extensively on all the people and to bring

salvation to them, to love people and to benefit things. There is no honor outside

of wisdom and humanity... In the Age of Great Peace, since man’s nature is

14 Li Zhi (1527–1602), often known by his style name Zhuowu (卓吾), was a prominent Chinese

philosopher, historian and writer of the late Ming dynasty. A critic of the Neo-Confucianist views

espoused by Zhu Xi, which was then the orthodoxy of the Ming government, he was persecuted and

committed suicide in prison.

He was born in Jin Jiang, Fujian province (in modern-day Quanzhou). His ancestor by seven

generations was Li Nu. Li Nu visited Hormuz in Persia in 1376, converted to Islam upon marriage to a

Persian or an Arab girl, and brought her back to Quanzhou. However, the new faith did not take root

in his l ineage and the family stopped practicing Islam during the time of his grandfather. His father

made a l iving by teaching, and Li Zhi was therefore educated from an early age. (Wikipedia)

15

already good and his ability and intelligence is superior, they only rejoice in

matters of wisdom and humanity. New institutions appear every day. Public

benefits increase every day. The human mind gets stronger every day. And

knowledge becomes clearer every day. People in the whole world together reach

the realm of humanity, longevity, perfect happiness, and infinite goodness and

wisdom...

所有人都是平等的，勿以地位、官阶为耀。只有智慧和人性值得提倡和鼓励。智慧

是开拓，是做事，是促进他人的利益和方便；人性是普遍地惠助民众，救度众生，爱人

济事。除了智慧和人性，还有什么荣耀吗……在大和平时代，既然人的本性已经是善的，

人的能力和智识都很卓著，他们只喜欢符合智慧和人性的事。新的机构每天都会出现。

知识日益清晰。整个世界的人一起到达了人性的王国，他们长寿、有完美的幸福、无限

的善和智慧……（译者自译）

Kang You Wei (1858-1927)

康有为 (1858-1927)

Kong You Wei wrote the first draft of his book, The Book of the Great Unity (大同書),

in 1884-5. He finished it in 1902, changing the name from Universal Principles of

Mankind to The Book of the Great Unity. His book is an outstanding landmark in the

history of the idea of One World; hence, several references from it are included here.

康有为撰写《大同书》第一部分，是在 1884-1885年间。在 1902年，他完成了《大同

书》，并将书名从“人类公理”改为“大同书”。他的书在“同一个世界”观念的发展

史上是一个突出的标志。这里从中引用了几段。

Kang You Wei ascribed to a theory of historical process where a golden age in the

future was the goal. He based his thoughts on his own observations and those of

Confucius. He expands on the idea of the three stages of human development

outlined in the Gang Yong Zhuan, the commentary on the Spring and Autumn Annals

by Zi Xia. He calls the first of three stages of social evolution, the Disorderly Stage, a

primitive civilization is just rising from chaos, and the social mind is still very rude…the

first foundations of One World are being laid. In the second stage, the Advancing

Peace Stage (Lesser Peace15), there is a distinction only between all the civilized

countries and the barbarians….One World is gradually coming into being. In the third

stage, the Extreme Peace Stage (The Most Great Peace16), there is no distinction at

all….the whole world is one unit, and the character of mankind is on the highest plane.

康有为的历史发展理论，认为将来的黄金时代是历史的目标。他的思想基于自己的

观察和孔子的思想。他扩展了《公羊传》——子夏对《春秋》的注释——里的三世说。

15 Author ’s alternate translation. 16 Author ’s alternate translation.

16

他将社会演化三阶段的第一阶段称为据乱世——刚脱离混乱的原始的文明，这时社会思

想还非常粗糙……大同的早期基础被奠定。第二阶段是升平世（小和平）（作者的另一

种翻译），在升平世，仅有文明国家与野蛮人之间的区别……大同逐渐成形。第三阶段

是太平世（至大和平）（作者的另一种翻译），根本就没有任何区别……整个世界是一体，

人性处于最高水平。

Kang held that this moral-spiritual world of perfection was attainable in this world.17

康有为认为这样一个道德-精神的完美世界在这个世界可以实现。（《重建乌托邦：

从洪秀全到毛泽东的中国乌托邦主义》郭宝刚，Dalton State.）

“The present is the age when affairs have run their course, the day when moral

principles, human minds, the condition of states, and the old era of the earth

should be altered, and the new conditions be made universal”.18

今当事穷之时，以天理、人心、国势、地运皆当变通之日。（康有为：《大同书》，

邝柏林选注，辽宁人民出版社，1994年，第 190页。）

He reasoned the time for its realization was upon us.

他推断大同会在我们的时代实现。

“Now from individual people were formed family clans; accumulating family clans

coalesced to form tribes; accumulating tribes coalesced to form nations;

accumulating nations coalesced to form unified larger states…..The progression

from dispersion to union among men and the principle whereby the world is

gradually from being partitioned off to opened up, is a spontaneous working of the

Way of Heaven (or Nature) and human affairs”19

夫自有人民而成家族，积家族吞并而成部落，积部落吞并而成邦国，积邦国吞并而

成一统大国……人民由分散而合聚之序，大地由隔塞而开辟之理，天道人事之自然者也。

（康有为：《大同书》，邝柏林选注，辽宁人民出版社，1994年，第 68页。）

He said that it was only in his day that this coalescence could reach its climax.

他说吞并只是在他的时代才能达到顶点。

17 Utopias of Reconstruction: Chinese Utopianism from Hong Xiu Quan to Mao Ze Dong , Bao gang Guo, Dalton State. 18 Kang You Wei, Ta T’ung Shu, The One World Philosophy of Kang You Wei , Translated by Laurence Thompson, George Allen and Unwin, 1958, p. 159.

19 Ibid, p. 79.

17

“Even those who had arrived at sagely principles were able to transform society

only in accordance with the conditions of the time, and the nation in which they

were born. Separated by mountains and seas, restricted by the inadequacies of

boats and vehicles, subject to the limitations of human strength, men have been

obstructed in making reforms and have not been able to attain One

World…..Today the globe is completely known, and when we look at that which

was called ‘The Central Nation’ (i.e. China) and the four barbarian territories, we

see that they are just one corner of Asia, and only one-eightieth part of the

world.”20

虽有诸圣经纶，亦不过因其所生之时地国土以布化，隔于山海，限于舟车，阻

于人力，滞于治化，无由超至大同之域……今者地圆尽出，而向所称之中国四夷乃

仅亚洲之一隅，大地八十分之一耳。（康有为：《大同书》，邝柏林选注，辽宁人

民出版社，1994年，第 68-69页。）

He saw the creation of One World as the goal of humanity’s development and the

possibility, in his time, to begin its establishment. He proposes One World as our

policy and direction, and offers, while large in scale, some concrete approaches and

methodologies.

他视大同为人类发展的目标，并且在他的时代看到了大同开始建立的可能性。他提

议以大同为政策和方向，并提出了一些具体的方法和途径——尽管还是有宽泛之嫌。

“Going from winter’s cold to summer’s heat, we must pass through spring’s

warmth before we can arrive; going from the level plain to the mountain peak, we

must pass by the foothill slopes before we can ascend…Thus, given the

conditions of the present, we must start by forming alliances, disarming, and

establishing a universal legislature, and after these have been accomplished we

will be able gradually to attain One World”.21

夫自冬寒徂夏暑者，必经春之温和，乃能至焉；自平原以至山巅，必经山麓之攀跻，

乃能登焉……故今者大势，必自联合弭兵，立公议会，而后可积渐至焉。（康有为：

《大同书》，邝柏林选注，辽宁人民出版社，1994年，第 91页。）

Kang You Wei tried to map out the transition process. The “Chart of the Three Ages in

the Evolution of Uniting the Nations into one World” below is a sampling from a much

larger version presented in his book, The Book of the Great Unity.

康有为试着规划出这个过渡过程。以下“联合各国为一个世界的演化过程的三世图”，

20 ibid p. 79-80.

21 Kang You Wei,Ta T’ungShu, The One World Philosophy of Kang You Wei , Translated by Laurence Thompson, George Allen and Unwin, 1958, p. 87.

18

是他的《大同书》的一个图表的一部分样例。

Some of the things he envisioned include: a universal parliament, universal

disarmament, a universal language, a world calendar (he suggests the First Hague

Peace Conference be year zero), a world system of weights and measures, the

equality of men and women, a world free of duties and tariffs, collective security,

maturation of morals to the point where crime does not exist, and all people in the

world as “world citizens”.

他预见会有：一个普遍的议会，普遍裁军，一种通用语，一个国际历法（他建议以

第一届海牙和平会议为元年），一种世界性的度量体系，男女平等，全世界免除关税，

集体安全，很高的道德修养，犯罪绝迹，全世界上的人都是“世界公民”。

He also envisaged a world religion:

他还预见了一种世界宗教：

“....when the world is unified, all things will be the same everywhere, including

religion. The universal belief will be what is called “serving heaven” (fengtian).”22

……到世界联合之时，所有的事情到处都一样，包括宗教。普遍的信仰就是“奉天”。

（Kang You Wei, Ta T’ungShu, The One World Philosophy of Kang You Wei ,

Translated by Laurence Thompson, George Allen and Unwin, 1958, p. 104.）

He points to boundaries that, in his view, must be removed before we can coalesce

into One World. At the top of his list of boundaries to eliminate is “nation-boundaries”.

他指出了一些障碍，在他看来，在我们联合成一个世界之前，先必须被消除这些障

碍。他所列出障碍之首是“国界”。

“While the sovereign states exist, to hope to bring about the perfection of human

nature and to arrive at peace-and-equality is a self-contradictory proposal.”

“是则有国乎，而欲人性止于至善，人道至于太平，其道相反，犹欲南辕，而北其

辙也。”（康有为：《大同书》，邝柏林选注，辽宁人民出版社，1994年，第 86 页。）

“Now that we seek to save the human race from its miseries, to bring about the

happiness and advantages of complete peace-and-equality, to seek the universal

benefits of One World, we must begin with the destruction of state boundaries

and the abolishment of nationalism…23

22 Kang You Wei, Ta T’ungShu, The One World Philosophy of Kang You Wei , Translated by Laurence Thompson, George Allen and Unwin, 1958, p. 104. 23 Ibid, p.83

19

“今将欲救生民之惨祸，至太平之乐利，求大同之公益，其必先自破国界去国义始

矣。”（康有为：《大同书》，邝柏林选注，辽宁人民出版社，1994年，第 86页。）

The Age of Disorder at the

Time the First Foundations

of One World are Laid

大同始基之据乱世

The Age of Increasing

Peace-and Equality, When

One World is Gradually

Coming into Being

大同渐形之升平世。

The Age of Complete

peace-and-Equality When

One World has been

Achieved.

大同成就之太平世。

Governments of the

individual states hold all

the power. International

public conferences are

held; every state sends

delegates to deliberate on

international questions

各国政府握全权，开万国会

议，各国各派议使公议。

The public government is

first established with

members of parliament,

and administrative offices

to govern various states.

始立公政府，有议员，有行

政官，以统各国。

The whole earth is under

the public government. ….

There are no national

boundaries.

All are One World Citizens.

全地皆为公政府，……而无

有国界。

The laws made by

international conferences,

being public law, are

superior to the laws of the

individual states.

公议会条例为公法，驾各国

法律之上。

The laws of the public

government are above the

laws of the individual

states; the latter cannot

contravene the former.

公政府法律在各国法律之

上，各国法律不得背反之。

The whole world is….

under public law.

全世界皆同属公法律

The international

conference having agreed

on disarmament, should

there be a state which

does not obey, the various

states may join in attacking

it.

公议会弭兵，若有不听者，

或合各国攻之。

Should an individual state

not obey the disarmament

order of the public

government, the latter can

use its troops and attack it;

or it can combine the

forces of individual states

and attack it.各国不听公政

府弭兵，可调兵攻之，或合

各国之兵攻之。

There being no states,

there is no obeying or not

obeying, no troops and no

attacking.

无国，无听不听，无兵，无

攻。

A person who has not

committed a crime may

have his freedom taken

Even having committed a

crime, a person is still

reckoned to be free. The

(When public morals have

become perfected) People

do not commit crimes.

20

away from him. Laws are

not dealt with promptly.

There are no juries and no

lawyers. Crimes can be

punished by fines. Serious

crimes entail severe

punishment.

非犯罪不得夺人自由。讼事

审理不速，无陪审人，无辩

护人。

necessary investigations

and trials in law cases

must be carried out

promptly. The accused has

the right to use witnesses

and lawyers.

虽犯罪亦许自由，讼事要

审，而审必速，被讼人有用

证人及辩护人之权。

There is no litigation, no

judges, not lawyers. There

are only public discussers.

There are no punishments,

only disgrace.

人不犯罪，无讼，亦无审官，

辩护人，只有公论人。

The states are all free to

have their own religions;

the international

conferences do not decide

them.

国教各听自由，公会不定

之。

There is public discussion

of religious ideas and the

honoring of heaven; but

choosing the strong points

of all the sages which

‘match Heaven’ will

constitute the New

Religion.

公商教义，尊天，而兼采诸

圣之长而以配天，以为新

教。

All the former

philosophies, and all the

new principles, are

universally honored. Men

will not honor one religion

alone, but will take from

among all their principles.

大地诸先哲及诸新义，皆公

尊之，不独尊一教而兼取其

义。

Fig. 1 Selections from the Chart of the Three Ages in the Evolution of Uniting the

Nations into one World 24

图表 1“联合各国为一个世界的演化过程三世图”摘录（康有为：《大同书》，邝柏林选

注，辽宁人民出版社，1994年，第 113页。）

Also high on his list of boundaries to be removed is the prevention of women’s participation in the larger affairs of life.

在他的去界表中高居前列的，是禁止妇女参与生活中的大事。

“…to throw away the talents of half of the population is surely a stupid policy.25

……先自绝弃其半，其愚无策，何可量焉。（康有为：《大同书》，邝柏林选注，

辽宁人民出版社，1994年，第 150页。）

“Book-learning is essential for women, since they are the mentors of children. It is

also a prerequisite for becoming independent, for self-advancement, and for

24 Kang You Wei,Ta T’ungShu, The One World Philosophy of Kang You Wei , Translated by Laurence

Thompson, George Allen and Unwin, 1958, p.105.

25 Kang You Wei, Ta T’ungShu, The One World Philosophy of Kang You Wei, Translated by Laurence

Thompson, George Allen and Unwin, 1958, p. 151.

21

women’s attaining equality with men. However, as it exists, women are denied

the opportunity for learning, even in families in which men are scholars. Thus the

talents of women have been wasted throughout history.26

妇女之需学，比男子为尤甚；盖生人之始本于胎教，成于母训为多。女不知学，则

性情不能陶冶，胸襟不能开拓，以故嫉妒偏狭，乖戾愚蠢，钟于性情，扇于风俗，成为

教训，而欲人种改良，太平可致，犹却步而求及前也。且人求独立，非学不成。无专门

之学，何以自营而养生；无普通之学，何以通力而济众；无与男子平等之学，何以成名

誉而合大群，何以充职业而任师长。故为人类自立计，女不可无学；为人种改良计，女

尤不可不学。今中国旧俗，妇女皆禁为学。一则贱女之风，以女子仅为一家之私人，故

以女子无才为德；一则男女既别，不能出于学校以求师。相习成风，故举国女子殆皆不

学。甚至士大夫世家，礼法森然，文采有曜，而叩其女学，则花貌蓬心，瞢无所识，盖

皆以候补奴隶，无事深求也。（康有为：《大同书》，邝柏林选注，辽宁人民出版社，

1994 年，第 155-156页。）

Other suggestions he made obviously do not resonate with modern understandings.

For example, he portrays long-term marriage, the family, dark-colored skin, and

private property as sources of disputes; and therefore to be abolished. Marriage is

reduced to one year contracts. The family, in his view, a self-interested institution

breeding selfishness and competition, is replaced by infant-rearing institutions. “The

family is too exclusive: parents try to give the best only to their own children”.27 He

advocated minimizing the darker skin colors of the world’s peoples through

intermarriage and migration to dilute the “inferior” black race. Those who volunteer to

participate in the dilution will be decorated as “race reformers”.

他的其他建议显然不能与现代的理解相共鸣。例如，他将婚姻、家庭、黑皮肤和私

有财产描述成纷争之由并要求废弃。婚姻缩减为一年期的合同。在他看来，家庭是一个

自利的机构，培养自私和竞争，应被育婴院取代。“盖一家相收，则父私其子，祖私其

孙而已。”（康有为：《大同书》，邝柏林选注，辽宁人民出版社，1994年，第 219

页。） 他提倡减少世界上的黑人，通过杂婚与迁移来淡化“低劣”的黑种人。参与者

被授以“改良人种”徽章。

Why did he not consider the possibility of a universal community of nations that

retained the nation-state? Why could nations, submitting to a global order, not be

retained, just as nations retain cities, and cities retain families? Instead of a place that

breeds selfishness and competition, could the family not just as well be a place that

trains its children in the ways of reciprocity and cooperation, preparing individuals to

venture out into the larger society?

26 Kang You Wei, Ta T’ungShu, The One World Philosophy of Kang You Wei, Translated by Laurence

Thompson, George Allen and Unwin, 1958, p. 154.

27 Kang You Wei, Ta T’ungShu, The One World Philosophy of Kang You Wei, Translated by Laurence

Thompson, George Allen and Unwin, 1958, p. 179.

22

为什么他没有想到一个保留了民族国家的国际社会呢？如果国家服从于全球秩序，

为什么不能保留国家呢，就像国家保留了城市，城市保留了家庭？与助长自私与竞争相

反，家庭为什么不能成为孩子学习互助合作的地方，以及培养个人融入大社会的地方？

From our vantage point now, almost 130 years later, despite some of his questionable

concepts, we can see his basic premise of humanity evolving to a condition of “One

World” is at the heart of his thought and is, likewise, at the heart of all modern

development issues. To have had such a vision so early - in 1884 - and at such a

young age - he was 26 years old - is truly remarkable.

将近 130年后，从我们现在的有利位置看，他有一些概念存在争议。但是，我们仍

然可以看到他的基本前提——人类向大同演进，这是他的思想的核心，也是所有现代发

展问题的核心。早在 1884年，早在 26岁的年纪，他就有这样的思想，真是了不起。

Sun Zhong Shan (Sun Yat-Sen)

孙中山

The Great Unity is often mentioned in the writings of Dr. Sun Zhong Shan, the first

president and founding father of the Republic of China. For example: “The Three

People’s Principles: nationalism, democracy, and people’s livelihood; our aim, to build

the Republic, to advance into the Great Unity."28

孙中山博士——民国的第一任总统、国父——在著作中经常提到大同。例如，“三

民主义，吾党所宗，以建民国，以进大同。”

On his grave are written the following words 天下为贵, “The World Belongs to the

People”, the second characteristic of the Great Unity.

他的墓碑上写着“天下为公”，而“天下为公”是大同的第二个特征。

“Many people call him the first international citizen of the world. He always said

‘before you are a citizen of any one country, you are all human first’.”29

很多人称他为第一个世界公民。他总是说：“在你是任何国民之前，你首先是一个

人。”（Charles T. Y. Wong: Sun Yat-sen - China's prophet and heroes' hero, speech at

Peking University, May 22, 2011.

http://english.pku.edu.cn/News_Events/News/Focus/8274.htm）

After WWI Sun Zhong Shan envisioned the peaceful development of China with

extensive foreign investment but maintaining Chinese sovereignty. In 1920, he wrote

28 三民主義, 吾黨所宗，以建民國，以進大同.

29 Charles T. Y. Wong: Sun Yat-sen - China's prophet and heroes' hero, speech at Peking University, May 22, 2011. http://english.pku.edu.cn/News_Events/News/Focus/8274.htm

23

a book-length, detailed development proposal focusing mainly on infrastructure,

industry, and agriculture. Although concentrating on practical concerns, he saw these

in a global context and refers to The Great Harmony as an assumed long-term

development goal. He says,

在第一次世界大战后，孙中山预见到中国的和平发展，中国很有外资且能保有主权。

在 1920 年，他写了一份详细的发展提案——提案约有一本书那么厚，集中论述基础设

施建设、工业和农业。虽然是专注于实际事务，他却在着眼于全球背景，提到作为长远

发展目标的大和谐。他说：

“In this International Development Scheme, I venture to present a practical

solution for the three great world questions which are the International War, the

Commercial War and the Class War. As it has been discovered by post-Darwin

philosophers that the primary force of human evolution is cooperation and not

struggle as that of the animal world, so the fighting nature, a residue of the

animal instinct in man, must be eliminated from man, the sooner the better.

世界有三大问题，即国际战争、商业战争与阶级战争是也。在此国际发展实业计划

中，吾敢为此世界三大问题而贡一实行之解决。即如后达文而起之哲学家之所发明人类

进化之主动力，在于互助，不在于竞争，如其他之动物者焉。故斗争之性，乃动物性根

之遗传于人类者，此种兽性当以早除之为妙也。

International war is nothing more than pure and simple organized robbery on a

grand scale, which all right-minded people deplore. When the United States of

America turned the recent European conflict into a world war by taking part in it,

the American people to a man determined to make this war end war forever.

And the hope of the peace-loving nations in the world was raised so high that

we Chinese thought that the "Tatung" (Da Tong) or the Great Harmony Age

was at hand. But unfortunately, the United States has completely failed in

peace, in spite of her great success in war. Thus, the world has been thrown

back to the pre-war condition again. The scrambling for territories, the struggle

for food, and the fighting for raw materials will begin anew. So instead of

disarmament there is going to be a greater increase in the armies and navies of

the once allied powers for the next war. China, the most rich and populous

country in the world, will be the prize.

国际战争者，无他，纯然一简直有组织之大强盗行为耳。对此种强盗行为，凡有心

人莫不深疾痛恨之。当美国之参加欧战也，遂变欧战而为世界之大战争。美国人民举国

一致，皆欲以此战而终结将来之战，为一劳永逸之计焉。世界爱和平之民族之希望，莫

不为之兴起，而中国人民为尤甚，一时几咸信大同之世至矣。惜乎美国在战场上所获之

大胜利，竟被议席间之失败而完全推翻之。遂至世界再回复欧战以前之状况，为土地而

争、为食物而争、为原料而争将再出见。因此之故，前之提倡弭兵者，今则联军列强又

增加海军，以预备再次之战争。中国为世界最多人口之国，将来当为战争赔偿之代价也。

24

However, the tide of the world seems to be turning. After centuries of sound

slumber, the Chinese people at last are waking up and realizing that we must

get up and follow in the world's progress. Now we are at the parting of the way.

Shall we organize for war or shall we organize for peace? Our militarists and

reactionaries desire the former, and they are going to Japanize China, so that

when the time comes they will start another Boxer Movement once more to

defy the civilized world. But as the founder of the Chung Hwa Min Kuo — the

Chinese Republic — I desire to have China organized for peace. I, therefore,

begin to utilize my pen, which I hope would prove even mightier than the sword

that I used to destroy the Manchu Dynasty, to write out these programs for

organizing China for peace.”30

……今日世界之潮流，似有转机矣。中国人经受数世纪之压迫，现已醒觉，将起而

随世界之进步，现已在行程中矣。其将为战争而结合乎？抑为和平而结合乎？如前者之

说，是吾中国军国主义者与反动者之主张，行将以日本化中国。如其然也，待时之至，

拳匪之变或将再见于文明世界。但中华民国之创造者，其目的本为和平，故吾敢证言曰：

为和平而利用吾笔作此计划，其效力当比吾利用兵器以推倒满清为更大也。（孙中山：

《建国方略》总结部分。）

“While his immediate goals were to restore China’s sovereignty, to establish a

liberal republic, and to strengthen China with Western science and technology,

Sun did consider this to be merely a first step towards his cosmopolitan goals,

namely to unify the world and to build a Datong world. For Sun, Datong means

"The Great Commonwealth”, rather than the "Great Unity." Datong, according to

Chiang Kai-shek's interpretation, "is the highest ideal which Dr. Sun Yat-sen has

aimed at throughout his revolutionary career." In his work, he mentioned the

“divine obligation” of China to create a peaceful world.

他的直接目标是恢复主权，建立民国，用西方的科技强国。尽管如此，孙中山把它

们看作其世界目标——统一世界建立大同——的第一步。对孙中山来说，大同意味着“大

联邦”，而非“大同”。根据蒋介石的解释，大同是“孙中山一生革命生涯的最高理想。”

他在著作中提到，中国的“神圣义务”是建立和平的世界。

‘The meaning of the Three Principles of the Peoples simply means ownership

by the people, government by the people, and sharing of social wealth by the

people. It also means the Great Commonwealth that Confucius had hoped for.’

He considers the restoration of the Chinese nation to be a prerequisite for

embracing universalism, and to the realization of the Datong world.

“三民主义的含义就是人民拥有，人民治理，人民分享社会财富。它意味着孔子所

向往的大联邦。”他把中华民族的复兴视为普世主义以及大同的前提。

If we want to be able to reach this ideal in the future, we must now revive our

national spirit, recover our national standing, unifying the world upon the

foundation of our ancient morality and love of peace, and bring about a

universal rule [datong] of equality and fraternity.” [23]

30 Sun Zhong Shan, The International Development of China, p. 160-1

25

如果想在将来实现大同理想，现在必须复兴民族精神，恢复我们民族的地位，在古

代道德、爱好和平的基础上团结世界，形成平等、友爱的普遍风尚（大同）。

“As one scholar put it, ‘in his turn Sun Yat-sen was haunted by the yearning of

an ultimate universal peace founded upon a sense of brotherhood that would

unify the peoples of the entire world. He wanted to procure the welfare of his

people as of other peoples; he wanted to give peace within and without’

“正如一位学者所言，‘孙中山渴望最终的普遍和平，这种和平建立在团结全世界

人民的兄弟情谊之上。他想确保自己人民的福利，同时也确保其他民族的福利；他想在

内外都给予和平。’”

…he holds a strong feeling of Chinese nationalism and messianism, which in

turn gives rise to his belief that Chinese can create a unified world based upon

Chinese traditional morality, and that Chinese have the obligation to promote

the formation of the new world commonwealth. His idealist and utopian goal of

unifying the world with Chinese values has remained a distance dream for his

successors.” 31

他所怀有的强烈的民族主义和救世主义，促使他相信，中国人可以创造一个基于传

统道德的团结的世界；中国人有义务促进新世界联盟的形成。对于他的继承者来说，他

的用中国的价值团结世界的理想化目标，是一个遥不可及的梦。（《重建乌托邦：从洪

秀全到毛泽东的中国乌托邦主义》郭宝刚，Dalton State.）

Song Qing Ling (1893 –1981), the wife of Sun Zhong Shan

孙中山的夫人宋庆龄（1893-1981）

“Fraternity is the as yet unrealized ideal of humanity. Liberty has no safe

foundation except human brotherhood. Equality can never be anything but a

dream until we feel towards each other as brothers. It may be for China, to point

the way to this fraternity. Napoleon Bonaparte said, ‘When China moves, she will

move the world’. For centuries, the Chinese have been a peace-loving people.

China with its multitudinous population and its love of peace cannot but be

instrumental in bringing about Universal Peace – when rights need not be backed

by armies and dreadnoughts., 32

博爱是人类尚未实现的理想。缺少了兄弟情谊，自由就没有牢靠的基础；在人们还

没有彼此以兄弟相待之前，真正的平等也只不过是梦想。通向博爱之路的任务可能就落

在中国这个最古老的国家身上。在促进人类进步的努力中，中国还要在其他方面起作用。

拿破仑·波拿巴说过：“一旦中国醒来，她将推动整个世界。”多少世纪以来，中国人一

直是热爱和平的民族。中国以它众多的人口和对和平的热爱……必将推动那个人道主义

31 Utopias of Reconstruction: Chinese Utopianism from Hong Xiu Quan to Mao Ze Dong , Baogang Guo,

Dalton State. 32 Israel Epstein, Madame Sun Yat-sen, Woman in World History: Song Qing Ling, Foreign Languages Press, Beijing, 2003, p.5.

26

运动，即实现世界和平，使权利无需依靠军队和“无畏”战舰作后盾。（《宋庆龄选集》

1912 年 4月，转引自 http://www.sszx.org.cn/zzwxView.aspx?id=3064）

In June 1947, Song Qing Ling, referring to the civil war in China and

pre-independence convulsions in India, wrote to Nehru saying, “Perhaps this is the

tempering process from which our peoples will emerge with awareness and new spirit

for their task in the future civilization.” She suggests the suffering of China has helped

it acquire capacity.

1947 年 6 月，宋庆龄致信尼赫鲁，谈及中国的内战和印度独立前的动乱，她说：

“或许这是一个调合过程，由此我们的人民将显现出觉悟和新的精神，以担负未来文明

的重任。”

Mao Zi Dong

毛泽东 At the Commemoration of the Twenty-eighth Anniversary of the Communist Party of China, on June 30, 1949, Mao Ze Dong, in a speech entitled, “On the People’s Democratic Dictatorship”, said:

1949 年 6 月 30日，在中国共产党成立 28 周年纪念会上，毛泽东在题为“论人民

民主专政”的文章中说：

“The first of July, 1949, marks the fact that the Communist Party of China has

already lived through twenty-eight years. Like a man, a political party has its

childhood, youth, manhood and old age. The Communist Party of China is no

longer a child or a lad in his teens but has become an adult. When a man reaches

old age, he will die; the same is true of a party. When classes disappear, all

instruments of class struggle -- parties and the state machinery -- will lose their

function, cease to be necessary, therefore gradually wither away and end their

historical mission; and human society will move to a higher

stage. ………………………….

一九四九年的七月一日这一个日子表示，中国共产党已经走过二十八年了。像一个

人一样，有他的幼年、青年、壮年和老年。中国共产党已经不是小孩子，也不是十几岁

的年青小伙子，而是一个大人了。人到老年就要死亡，党也是这样。阶级消灭了，作为

阶级斗争的工具的一切东西，政党和国家机器，将因其丧失作用，没有需要，逐步地衰

亡下去，完结自己的历史使命，而走到更高级的人类社会……

But for the working class, the laboring people and the Communist Party the question

is not one of being overthrown, but of working hard to create the conditions in which

classes, state power and political parties will die out very naturally and mankind will

enter the realm of Great Harmony. We have mentioned in passing the long-range

27

perspective of human progress in order to explain clearly the problems we are about

to discuss.33

对于工人阶级、劳动人民和共产党，则不是什么被推翻的问题，而是努力工作，创

设条件，使阶级、国家权力和政党很自然地归于消灭，使人类进到大同境域。为着说清

我们在下面所要说的问题，在这里顺便提一下这个人类进步的远景的问题。（毛泽东：

《论人民民主专政》。关于“大同境域”，编者注解道：指没有阶级剥削和压迫的公有

制社会——中国人长久珍视的崇高理想。）

Deng Xiao Ping

邓小平

As mentioned above, Confucius described himself as being incapable of achieving

the Great Unity and was living in a “Small Tranquility” where the great Tao had been

hidden, the states were ruled by different families and the people loved their own

parents and children only, not the larger society as well.

正如前面提到的，孔子说自己不能实现大同，而是生活在“小康社会”。在小康社

会，大道是隐藏的，国家由不同的家族统治，人们各亲其亲，各子其子，不关心大社会。

In 1979, Deng Xiao Ping used the terms “Small Tranquility” as the eventual goal of Chinese modernization.

1979 年，邓小平用“小康”指中国现代化的最终目标。

“The vision of a Xiaokang society is one in which most people are moderately well

off and middle class, and in which economic prosperity is sufficient to move most

of the population in mainland China into comfortable means, but in which

economic advancement is not the sole focus of society. Explicitly incorporated

into the concept of a Xiaokang society is the idea that economic growth needs to

be balanced with sometimes conflicting goals of social equality and

environmental protection.

在邓小平设想的小康社会中，大部分人属于富有的中产阶级，经济的繁荣足以使中

国的大部分人口生活富足。但是，经济发展并非小康社会的唯一焦点。小康社会的另一

观念是，经济发展需要被社会公平和环保所平衡。

The revival of the concept of a Xiaokang Society was in part a criticism of social

trends in mainland China in the 1990s…in which many in China felt was focusing

too much on the newly rich and not enough on mainland China's rural poor.

Furthermore there has been a fear in some circles that Chinese society has

become too materialistic placing material wealth above all other social needs.

33 Taken from The Collected Works of Chairman Mao. The compiler ’s footnote for “Great Harmony”, says, “It refers to a society based on public ownership, free from class exploitation and oppression -- a lofty ideal long cherished by the Chinese people.”

28

小康社会这一概念的兴起，部分是对 1990年代大陆社会趋势的一种批评……很多

中国人觉得财富新贵受到了太多关照，对农村的穷人关注不足。很多人担心中国社会太

物质化，将财富置于其他社会需求之上。

In contrast to previous concepts such as the spiritual civilization and the

campaigns against bourgeois liberalization in the 1980s, the concept of the

Xiaokang society does not involve heroic self-sacrifice and does not place the

material and the spiritual in opposition. The vision of a Xiaokang society sees the

need for economic growth to provide prosperity, but it sees the need for this

prosperity to be broadly distributed.”34

小康社会与之前的精神文明、1980 年代的反对资产阶级自由化运动不同，它不要

求英雄主义的自我牺牲，并不将物质与精神对立起来。小康社会看到了为了繁荣而发展

经济的必要性，它也看到了将经济成果广泛分配的必要性。（维基“小康”词条，这是

儒家的术语，用来描述具备基本生活条件的社会，或者说是由中产阶级构成的社会。

http://en.wikipedia.org/wiki/Xiaokang）

Beijing Olympics 2008

2008 年北京奥运会

Olympic Theme: One World, One Dream.

奥运会主题：同一个世界，同一个梦想。

Not only did the theme of the Olympics reflect the theme of the Great Unity, the main

Olympic Park was located on the axis that runs through the Forbidden City. This line

is the “Axis Mundi” running through the home of the Emperor, the source of authority,

and the link between Heaven and Earth. Placing the Olympics on the northern

extension of this axis plugged it symbolically into the “will of Heaven”.

不仅奥运会的主题反映了大同思想，就连奥林匹克公园也坐落在了纵贯紫禁城的中

轴线上。这条线是“宇宙轴”，它穿过皇宫——权力之源，连接天地。将奥林匹克公园

放在这条轴线的北部延伸带，象征性地为它赋予了“天命”。

* * *

Although a much longer compilation could be made, this brief scan through time

demonstrates a consistent, and still living, concern for the idea and realization of the

Great Unity in Chinese thought, even to the present time. China’s vision of universal

peace, and a well-ordered future, is perceived as humanity’s goal, an achievable

condition to be carried out in this world.

34 Wikipedia article for “Xiao Kang”, a Confuci an term describing a society of modest means, or a society composed of a functional middle-class. http://en.wikipedia.org/wiki/Xiaokang

29

虽然这个简要回顾可以编得更长，但是，它已经表明了中国思想迄今对大同及其实

现的关注。中国的普遍和平的愿景与一个秩序井然的未来，是全人类的目标，是可以在

现世达成的目标。

30

1.2 The Goal of Development: Reflections

1.2 社会进化的目标：思考

This section argues that the Great Unity is no longer in the future. The opening days

of this 2500 year-old Chinese dream are upon us. The rapid globalization of

knowledge, technology, transportation, commerce and international institutions are

just some of the signs that a shift of epic proportions has occurred on our planet,

signaling new opportunities for human interaction and activity.

这一部分要论证大同不再遥远。2500 年来中国人梦想的日子已来临。知识、科技、

交通、商业和国际机构的迅速全球化，是我们星球发生重大转变的一些征兆，预示着人

类交往和活动的新机遇。

It may be difficult to imagine that these signs are harbingers of a time of peace and

prosperity. Witnessing problems such as the widening gap between rich and poor,

corruption, terrorism, wars, religious fundamentalism, global warming, and a

widespread materialistic world view, may make such a supposition seem naïve or

futile.

我们可能难以相信这些征兆预示着一个和平繁荣的时代。在见证了贫富鸿沟、腐败、

恐怖主义、战争、宗教原教旨主义、全球变暖、广泛的物质主义世界观等问题之后，这

一假想可能显得幼稚无用。

“However thrilling the prospects may be, present patterns of behavior do not

inspire confidence in the process. It is only natural to wonder whether

globalization will, in fact, unify the human race without imposing uniformity or

simply propel the universalization of the culture of consumerism. Is it the bearer of

prosperity for the masses or the mere expression of the economic interests of a

privileged few? Will it lead to the establishment of a just order or to the

consolidation of existing structures of power?35

无论未来多么令人陶醉，但当前的行为模式使人们对此不敢抱有奢望。人们不禁要

问，如果不强推一致，全球化是否果真能使人类团结一致？还有，全球化是否只会推动消费主义文化的普遍化？它是广大人民幸福的承载者抑或只是极少数特权者经济利益

的代名词？它将会导致公正社会秩序的建立还是会巩固现行的权力结构？（沙伦·M.P.

哈珀主编：《实验室、庙宇、市场——对科学、宗教和发展的交互作用的反思》引言第1页，张继涛等译，广东人民出版社，2006年版。）

Even those who despair, acknowledge that our survival depends on collective, united

global action and that our existence on this planet will be increasingly intolerable

unless we leave “The Age of Disorder” and enter the period when “the First

35 Dr. Farzam Arbab, Promoting a Discourse on Science, Religion, and Development, in The Lab, the

Temple, and the Market: Reflections at the Intersection of Science, Religion, and Development, Edited

by Sharon Harper, IDRC, Canada, 2000, pp.1-2.

31

Foundations of One World are Laid”.

即使绝望者也承认，我们的生存有赖于集体的、联合的全球行动，除非脱离“据乱

世”进入“大同始基奠定”之时，否则我们在这个星球上的生活将愈加令人难以忍受。

A tendency to be lethargic or cynical is challenged if, first, we look at the dream of the

Great Unity in the context of humanity’s social evolution – that we are in the turbulent

years of a transition from a collective age of adolescence to one of adulthood – and,

second, we look more carefully at the economic, technical, social, and political

foundations of One World that already exist or are under construction.

消沉或愤世的倾向是可以克服的。首先，我们要在人类社会演进的背景下——我们

处在从人类青春期向成熟期过渡的动荡岁月——看待大同梦想；其次，我们要更仔细地

考察已经存在或正在形成的同一个世界的经济、技术、社会和政治基础。

Social Evolution

社会演进

In the Map of Human Maturation below we can see the world's civilizations as rivers

converging on one sea. Flowing for centuries in relative isolation, they entered a

period of nation-building followed by a recent accelerating globalization. Simultaneous

with the radial inflow of civilizations, humanity has climbed a ladder of social evolution.

There has been a progression of social units from family, to tribe, to city, to nation and

most recently, an implicit family of nations.

在下面的人类成熟图表中，我们看到世界文明像百川入海一样交汇。在相对隔绝地

奔流了数世纪后，世界文明进入创建民族的阶段，然后又是最近的加速的全球化。在文

明激烈大交汇的同时，人类攀上了社会演进的梯子。社会单位依次发展，从家庭、部落、

城市、民族到最近的民族大家庭。

These stages of social development have emerged in different parts of the globe

under the influence of local civilizations. Each step (family, city, and nation) has

enhanced the capacity of individuals, not diminished it. Each step forward has

expanded the opportunities for the individuals within it, has brought with it greater

opportunities for expression of the human spirit, transplanting it to larger and larger

"gardens", until we have arrived at the consciousness of our oneness. We are now

looking at each other, for the first time, across the same body of water, a common sea,

with all of our collective experience and a vast heritage of cultural wealth available for

mutual exploration and use. For the first time, your world and my world has become

our world.

在地方文明影响下，这些社会发展阶段在全球各地出现了。每一阶段（家庭、城市、

民族）都提高而非减小了个人的能力。在每一个前进阶段，都扩展了个人的机遇，为人

32

类精神的表达提供了更大的机会，把人类精神移植到更大的“花园”，直至我们达成人

类一体的意识。我们第一次隔着同一片海相望，我们有全部的集体经验和巨大的文化财

富供彼此探索和使用。你的世界与我的世界第一次成了我们的世界。

What forces are behind these phenomena? The British historian Arnold J. Toynbee

referred to civilization as a process, an endeavor...

这些现象背后是什么力量呢？英国历史学家阿诺德·J.汤因比将文明看作一个过程，

一种进取。

“....to create a state of society in which the whole of mankind will be able to live

together in harmony as members of a single all-inclusive family. This is, I believe,

the goal at which all civilizations so far have been aiming unconsciously, if not

consciously.”36

……来开创一种社会状态，可让人类全体都能和谐地共同生活，有如一个包容全体

的大家庭的成员。我相信，这是迄今所有文明，即便不是自觉地，也是在无意中一直朝

向的目标。（Arnold Toynbee, A Study of History, abridged one-volume edition, p.44.译文转

引自作者的另一本书《广厦》（《广厦》，乔卡特著，石沉译，中国工人出版社，2009年，

第5页。））

Toynbee’s thoughts and the quotations below all reflect a similar response to the

nature of our age. They direct our attention to the next logical step in our collective

evolution, the creation of a global community and the foundation of a New World

Order based on the oneness of humanity; precisely the intent of “The Great Unity”.

汤因比的思想和下述引文，都反映出对我们时代本质的一种相似的回应。它们将我

们的注意力引向集体演进的下一个逻辑阶段——创建全球社会和奠定基于人类一体的

新世界秩序，即“大同”之意。

36 Arnold Toynbee, A Study of History, abridged one-volume edition, p.44.

33

Fig. 2 Map of Human Maturation

The radiant fringe around the year 2000 represents, approximately, the 254 countries

in the world and their founding dates as independent countries. Numbers represent

the beginnings of religions or the time of their Founders: 1.Krishna, 2.Abraham,

3.Moses, 4.Buddha, 5.Zoroaster, 6.Christ, 7.Mohammed, 8.The Bab, 9.Baha'u'llah.

34

图表 2 人类成熟表

35

Abdu’l-Baha, son of Baha’u’llah, Founder of the Baha’i Faith, refers to this time of

critical re-orientation as the beginning of humanity’s “period of maturity”. He uses the

growth of the individual as a metaphor for the growth of humanity.

阿博都-巴哈——巴哈伊信仰的创始人巴哈欧拉的儿子——将这个重新定位的时代

称为人类“成熟期”的开始。祂以个体的成长比喻人类的成长。

“All created things have their degree or stage of maturity. The period of maturity

in the life of a tree is the time of its fruit-bearing...The animal attains a stage of full

growth and completeness, and in the human kingdom man reaches his maturity

when the light of intelligence attains its greatest power and development...

Similarly there are periods and stages in the collective life of humanity. At one

time it was passing through its stage of childhood, at another its period of youth,

but now it has entered its long predicted phase of maturity, the evidences of

which are everywhere apparent...That which was applicable to human needs

during the early history of the race can neither meet nor satisfy the demands of

this day, this period of newness and consummation. Humanity has emerged from

its former state of limitation and preliminary training. Man must now become

imbued with new virtues and powers, new moral standards, new capacities. New

bounties, perfect bestowals, are awaiting and already descending upon him. The

gifts and blessings of the period of youth, although timely and sufficient during the

adolescence of mankind, are now incapable of meeting the requirements of its

maturity.37

一切造物皆有其成熟的阶段或时期。一棵树的生命中的成熟期，是其结果之时。……

动物则是达到完全长大的阶段，而在人类王国中，当理智之光获得极致发展并达到最大

能力时，人乃臻于成熟……。类似地，人类的集体生活亦分阶段和时期。一时，它在经

历童年阶段，一时经历青年时期，而今它已进入预示已久的成熟状态，其迹象处处可

见……。适用于人类历史早期之所需的，既不符合也不能满足今日这崭新而圆满的时期

之要求。人类已从先前的局限状态和初步训练中破茧而出。现在，人必须拥有新的道德

标准，新的能力。人在青年阶段所拥有的能力和品格今天已不能满足其成熟期的需求了。

（转引自 Shoghi Effendi The World Order of Baha’u’llah pp.164-65. Baha’I Publishing

Trust, Wilmette, 1991.）

Ervin Laszlo, former President of the Club of Rome, says that from the evolutionary

standpoint the world as a system is moving toward a higher order of organization,

toward a global community, a "Grand Synthesis" of cooperating nations. And, except

for a few countries with large enough populations and territory, such as the United

States, the former USSR and China, which he calls generalist societies, "few societies

37 转引自 Shoghi Effendi , The World Order of Baha’u’llah pp.164-65. Baha’i Publishing Trust,

Wilmette, 1991.

36

have developed adequate levels of autonomy".

前罗马俱乐部主席欧文·拉兹洛说，从进化的角度看，世界作为一个系统正朝着更高的组织秩序前进，朝着一个全球社会、合作民族的“广义综合”前进。除了几个拥有

庞大人口和广大领土的国家，比如美国、前苏联和中国，这些被他称作全面发展型社会

以外，“很少社会发展到自主的充足阶段。”

“Although a few specialist economies - such as Singapore, Hong Kong, South

Korea, and Taiwan, among others - manage to find profitable niches for

themselves, the majority of the specialists - that is, the some 120 Third World

countries that have neither large supplies of valuable natural resources or

command an evolved technological infrastructure - find themselves in an

increasingly untenable situation. It is in the self-interest of the nations to

undertake the next stage of their evolution, a transnational community.”38

虽然有几个专业化型经济实体——特别是象新加坡、香港、南朝鲜、台湾这样的

——竭力为自己寻找有利可图的小生境，但是大多数专业化型社会——就是说既没有宝

贵资源的大规模供给地，又不具备发达的技术基础的约一百二十个第三世界国家——却发现它们自己处在越来越难以独立支撑的境地。当代世界的超国家流体有利于那些有大

规模资源基地的全面发展型社会，有利于少数能迎合时尚需要的专业化型社会。（欧

文·拉兹洛著《进化——广义综合理论》闵家胤 译，社会科学文献出版社，1988年，第138页。）

Mikhail Gorbachev, former General Secretary of the Communist Party of the Soviet

Union, and the first president of the Soviet Union from 1988 until its dissolution in

1991, agrees, saying,

前苏联中共总书记、从1988年至1991年苏联解体期间担任主席的米哈伊尔·戈尔巴乔夫说：

“At a time when the world is so interrelated it is myopic to set national interests so

far ahead of world problems.39

在世界如此相关联的时代，将民族利益放在世界问题之前是一种短见。（Gorbachev,

Mikhail Associated Press, Sat May 8, 9:31 PM E.T.）

In June, 2011, Henry Kissinger, former U.S. Secretary of State, said, during the Munk

Debate on China,

2011年6月，美国前国务卿亨利·基辛格在题为“21世纪是否属于中国”的芒克辩论会中说：

“I conducted foreign policy on balance of power principles. I know how to play that

game.”

我依照势力均衡原则主导过外交政策。我知道怎么玩那种游戏。

38 Laszlo, Ervin, The Grand Synthesis, p.137-9. 39 Gorbachev, Mikhail Associated Press, Sat May 8, 9:31 PM E.T.

37

“…I believe the leaders of the world now have to ask themselves, how the

evolution should be managed in a way that is co-operative rather than

confrontational.”

我认为世界领导人现在应该自问，如何让演化朝向合作而非对抗。

“What is required is an understanding that we are heading into a new world order

with universal issues, and that this world order cannot be organized using the

same principles as our customary, conventional thinking.” 40

需要这样一种理解：我们正向有着普遍问题的新世界秩序行进，不能够用我们习惯了的、传统思维的原则来组织这个世界秩序。（Kissinger, Henry, Does the 21st Century

Belong to China?, The Munk Debate on China, Aurea Foundation, 2011, p.46）

Shoghi Effendi , the grandson of Abdu’l-Baha and the Guardian of the Baha’i Faith,

refers to this time at the “consummation of human evolution”.

阿博都-巴哈的外孙、巴哈伊信仰的圣护守基·阿芬第，称这个时代为“人类演化

的顶峰”。

“Let there be no mistake. The principle of the Oneness of Mankind…..calls for no

less than the reconstruction and the demilitarization of the whole civilized

world—a world organically unified in all the essential aspects of its life, its political

machinery, its spiritual aspiration, its trade and finance, its script and language,

and yet infinite in the diversity of the national characteristics of its federated units.

请不要误会。人类一体的原则……至少需要重建整个文明世界并实现非军事化，使

其在政治机构、精神抱负、贸易金融、语言文字等所有重要方面都得以有机的统一，而

又不损害各组成部分的多姿多彩的民族特性。（世界正义院：《世界和平的承诺》，李绍

白译，载《谁在书写我们的未来？——巴哈伊全球愿景》，澳门，新纪元国际出版社，

2009 年，第 17页。）

It represents the consummation of human evolution—an evolution that has had

its earliest beginnings in the birth of family life, its subsequent development in the

achievement of tribal solidarity, leading in turn to the constitution of the city-state,

and expanding later into the institution of independent and sovereign nations.

它代表了人类演进的顶峰——这一演进最早开始于家庭生活的诞生，接下来发展到

部落的团结，然后到城市-国家的建构，稍后扩展到独立的主权国家的形成。

The principle of the Oneness of Mankind, as proclaimed by Baha’u’ullah, carries

with it no more and no less than a solemn assertion that attainment to this final

stage in this stupendous evolution is not only necessary but inevitable, that its

40 Kissinger, Henry, Does the 21st Century Belong to China?, The Munk Debate on China, Aurea Foundation, 2011, p.46.

38

realization is fast approaching, and that nothing short of a power that is born of

God can succeed in establishing it.41

正如巴哈欧拉所宣称的，人类一体的原则庄重地宣称——人类巨大演化的最后阶段

的实现不仅是必要的，而且是不可避免的，也就是说，它正在加速实现，只有上帝的力

量可以成功地将它建立起来。

Whether we call it the beginning of humanity’s “period of maturity”, One World, a

Grand Synthesis, the consummation of human evolution, the New World Order, a

transnational community, a single all-inclusive family, a Global Village, or The Great

Unity, this vision of the time in which we live is basically the same.

我们生活的这个时代的愿景基本上是相同的，无论我们称它为人类“成熟阶段”的

开始、同一个世界、宏观综合、人类演进的顶峰、新世界秩序、超国家流体、一个包容

的大家庭、地球村还是大同。

In a statement on Universal Peace, The Universal House of Justice, the supreme

governing institution of the Baha’i Faith, says….

在一份关于普遍和平的声明中，巴哈伊信仰的最高管理机构世界正义院说：

“The Great Peace towards which people of good will throughout the centuries

have inclined their hearts, of which seers and poets for countless generations

have expressed their vision, and for which from age to age the sacred scriptures

of mankind have constantly held the promise, is now at long last within the reach

of the nations. For the first time in history it is possible for everyone to view the

entire planet, with all its myriad diversified peoples, in one perspective. World

peace is not only possible but inevitable. It is the next stage in the evolution of this

planet--in the words of one great thinker, "the planetization of mankind". 42

“太平盛世”，为世世代代的善良百姓所向往，为从古至今的圣贤和诗人所预言，

为各个时代的经书圣典所许诺，如今，终于有望为各国人民实现了！有史以来第一次，

人类所有的人能够从同一个客观角度观看到地球及居住其上的星罗棋布、多彩多姿的人

民的全貌。世界和平不仅是可能的，更是无法避免的。它是这个星球演进的下一个阶段，

用一位伟大思想家的话来说，就是“人类的世界大同”。（世界正义院：《世界和平的承

诺》，李绍白译，载《谁在书写我们的未来？——巴哈伊全球愿景》，澳门，新纪元国际

出版社，2009年，第 3页。）

Signs that the Great Unity is Beginning

大同开始的征象

The following is a list of signs, taken from various sources, of the early emergence of

the Great Unity:

以下是取自不同资料来源的大同初现的征象表：

41 Shoghi Effendi, The World Order of Baha’u’llah, p. 43

42 The Universal House of Justice, The Promise of World Peace, paragraph 1, 1985.

39

The Universal House of Justice provides a list of favorable signs that indicate “the

steadily growing strength of the steps towards world order taken initially near the

beginning of the (20th) century” 43:

世界正义院提供了一个征象表，显示了“20世界初开始，人类正以越来越坚定有力

的步伐向世界体制迈进。”（世界正义院：《世界和平的承诺》，李绍白译，载《谁在书

写我们的未来？——巴哈伊全球愿景》，澳门，新纪元国际出版社，2009 年，第 3页。）

the creation of the League of Nations, succeeded by

the more broadly based United Nations Organization;

the achievement since the Second World War of independence by the

majority of all the nations on earth, indicating the completion of the

process of nation-building, and

the involvement of these fledgling nations with older ones in matters of

mutual concern;

the consequent vast increase in cooperation among hitherto isolated and

antagonistic peoples and groups in international undertakings in the

scientific, educational, legal, economic and cultural fields; the rise in

recent decades of an unprecedented number of international

humanitarian organizations;

the spread of women's and youth movements calling for an end to war;

and

the spontaneous spawning of widening networks of ordinary people

seeking understanding through personal communication.

国际联盟的创建；

继之以基础更为广泛的联合国组织的成立；

第二次世界大战以后，世界大多数国家纷纷获得独立，表明国家创立的过

程已告完成；

新兴的国家已能与历史悠久的国家一起商讨和解决共同关心的事务；

许多以往相互隔离与敌对的人民和团体，如今却在科学、教育、法律、经

济和文化等领域展开越来越多的国际性合作；

近几十年来成立的国际人道主义组织如雨后春笋，数目空前；

妇女及青年的反战运动日渐扩大；

一般民众藉个人交往寻求相互了解的途径和网络自发地大量扩增

In addition they point out that,

43 The Universal House of Justice, The Promise of World Peace, paragraph 3, 1985.

40

此外，他们指出：

“The scientific and technological advances occurring in this unusually blessed

century portend a great surge forward in the social evolution of the planet, and

indicate the means by which the practical problems of humanity may be solved.

They provide, indeed, the very means for the administration of the complex life of

a united world.44

科学技术突飞猛进，预示出这星球将要出现一个社会演进的高潮，同时也为解决人

类的实际问题指出了实际的方法。诚然，科技进步为这个日趋融合世界错综复杂生活的

管理提供了非常有效的手段。（世界正义院：《世界和平的承诺》，李绍白译，载《谁在

书写我们的未来？——巴哈伊全球愿景》，澳门，新纪元国际出版社，2009年，第3-4页。）

The Baha’i International Community, in a statement on the prosperity of humankind

offers more signs of an emerging world order.

巴哈伊国际社团在《人类的繁荣》中提出了更多新世界秩序出现的征象。

“To an extent unimaginable a decade ago, the ideal of world peace is taking on

form and substance. Obstacles that long seemed immovable have collapsed in

humanity's path; apparently irreconcilable conflicts have begun to surrender to

processes of consultation and resolution; a willingness to counter military

aggression through unified international action is emerging. The effect has been

to awaken in both the masses of humanity and many world leaders a degree of

hopefulness about the future of our planet that had been nearly extinguished. 45

世界和平的理想在过去十年内获得意想不到的发展，初步建立了形式和内容。长久

以来似乎不可逾越的障碍已在人类进步的征途上瓦解；看起来势不两立的冲突也开始被

磋商与决议所化解；用联合一致的国际行动抵抗军事侵略的意愿也正在萌生。这些成效

在那些对地球的未来近乎绝望的广大民众和许多世界领袖间唤起了一线希望。（世界正

义院：《人类的繁荣》，李绍白译，载《谁在书写我们的未来？——巴哈伊全球愿景》，

澳门，新纪元国际出版社，2009年，第 27页。）

“If it is true that the governments of the world are striving through the medium of

the United Nations system to construct a new global order, it is equally true that

the peoples of the world are galvanized by this same vision. Their response has

taken the form of a sudden efflorescence of countless movements and

organizations of social change at local, regional, and international levels. Human

rights, the advance of women, the social requirements of sustainable economic

development, the overcoming of prejudices, the moral education of children,

44 The Universal House of Justice, The Promise of World Peace, October 1985, paragraphs 3,4.

45 Baha'i International Community, Office of Public Information, The Prosperity of Humankind, 1995,

p.1.

41

literacy, primary health care, and a host of other vital concerns each commands

the urgent advocacy of organizations supported by growing numbers in every part

of the globe.”46

如果说世界各国政府正在努力通过联合国体系来建立一个新的全球体制，那么无可

置疑，同样的信念也在激励着亿万民众。无数主张改善社会的运动和组织在地方、地区

及国际间的急剧涌现，便是广大民众对这一理想的回应方式。在世界各地，一些愈来愈

受群众支持的组织都急切地致力于提倡人权、促进妇女权益、可持续经济发展的社会条

件、克服偏见、儿童道德教育、扫除文盲、基本卫生保健和一系列的其他重要事项。（世

界正义院：《人类的繁荣》，李绍白译，载《谁在书写我们的未来？——巴哈伊全球愿景》，

澳门，新纪元国际出版社，2009年，第30页。）

A statement from the Institute for Global Prosperity47（全球繁荣研究所（简称ISGP）是

一个非盈利组织，致力于个人、群体和机构的能力建设，以使他们在现有的、有关社会

改进的对话中有所贡献。成立于1999年的全球繁荣研究所，起源于数年前几个非政府组

织和发展机构之间的一场对话，他们想探索科学和宗教在社会和经济发展过程中的建设

性角色和互补性。） gives yet more signs:

全球繁荣研究所的一份声明也给出了一些征象：

“The profound changes now shaping human affairs suggest that new models of

life ‘far reaching in their capacity to release human potential’ are within the grasp

of a rapidly evolving global community.

深刻改变人类事务的诸多变化趋势向我们表明，一种能更充分释放人类潜能的新生

活模式，在我们这个正急速演进的全球社会里，完全有把握实现。

Advances in knowledge across an ever-expanding range of disciplines,

知识增长使得学科门类不断增多，

The emergence of international mechanisms that promote collective

decision- making and action, and

提倡集体决策和行动的国际机制纷纷涌现，

The increasing ability of the masses of humankind to articulate their

aspirations and needs, portend a great surge forward in the social evolution

46 ibid, p.2

47 The Institute for Studies in Global Prosperity (ISGP) is a non-profit organization, dedicated to building capacity in individuals, groups and institutions to contribute to prevalent discourses concerned with the betterment of society. Founded in 1999, the Institute for Studies in Global Prosperity initially emerged from a dialogue that began a few years earlier between a number of

non-governmental organizations and development agencies who sought to explore the constructive and complementary roles that both science and religion must play in processes of social and economic development.

42

of the planet.48

民众表达意愿和需求的能力日益增强，这些都预示着整个星球的社会演进将被

推向新的高潮。（全球繁荣研究所：《科学、宗教与发展——若干初步思考》，

马书红译，澳门，澳门，新纪元国际出版社，2009年，第 1页。）

We are now in a position to consciously and systematically design our future.

我们正在有意识地、系统地设计未来。

“History has thus far recorded principally the experience of tribes, cultures,

classes, and nations. With the physical unification of the planet in this century and

acknowledgement of the interdependence of all who live on it, the history of

humanity as one people is now beginning. The long, slow civilizing of human

character has been a sporadic development, uneven and admittedly inequitable

in the material advantages it has conferred. Nevertheless, endowed with the

wealth of all the genetic and cultural diversity that has evolved through past ages,

the earth's inhabitants are now challenged to draw on their collective inheritance

to take up, consciously and systematically, the responsibility for the design of their

future”. 49

迄今为止，人类的历史记录主要是记载部落、文化、阶级和国家的经验。到了本世

纪，地球变成了一个统一的整体，生活于其间之生灵的相互依存关系得到了认识，由此

翻开了人类融为一体的历史新篇章。人类的教化过程悠久而缓慢，时断时续，其物质成

果的分配不仅不平均，而且如众所周知，也是不公平的。然而，地球的居民拥有千万年

演进形成的多种多样的遗传特征和文化，如今，人们所面对的挑战就是如何利用这丰富

的共同遗产，自觉而有系统地负起规划人类前途的重任。（世界正义院：《人类的繁荣》，

李绍白译，载《谁在书写我们的未来？——巴哈伊全球愿景》，澳门，新纪元国际出版

社，2009年，第27-28页。）

The longing for peace is an opportunity that must be seized.

必须抓住爱好和平这个契机。

“Throughout the world, immense intellectual and spiritual energies are seeking

expression, energies whose gathering pressure is in direct proportion to the

frustrations of recent decades. Everywhere the signs multiply that the earth's

peoples yearn for an end to conflict and to the suffering and ruin from which no

48 Institute for Studies in Global Prosperity, Science, Religion and Development: Some Initial Considerations, paragraph 1.

49 Baha'i International Community, Office of Public Information, The Prosperity of Humankind, 1995,

p.1.

43

land is any longer immune. These rising impulses for change must be seized

upon and channeled into overcoming the remaining barriers that block realization

of the age-old dream of global peace. 50

纵观全球，丰富的知识与巨大的精神力量正在寻找表达的机会。这些力量逐渐增强，与

近数十年里人类所受到的挫折成正比。各地有愈来愈多的迹象显示，地球万民都渴望结束冲

突，终止那些无处可以幸免的痛苦和祸害。这些与日俱增要求变革的力量必须得到利用和引

导，去克服剩余的障碍，以实现长久以来梦寐以求的世界和平。（世界正义院：《人类的繁荣》，

李绍白译，载《谁在书写我们的未来？——巴哈伊全球愿景》，澳门，新纪元国际出版社，

2009 年，第 27 页。）

If we accept that the signs mentioned above indicate we are in the early stages of the

establishment of the Great Unity, toward One World, how are we to move forward in

this century, consciously and collectively, to construct it? What are the implications, in

this age of transition, for China’s development pattern?

上述征象意味着我们处在建立大同和朝向一个世界的早期阶段。如果是这样，那么

我们如何在这个世纪有意识地、集体地构建它呢？这个转折的关头，对中国的发展模式

意味着什么？

Professor Wang Ji Si asks,

王缉思教授问道：

“What are the nation's core interests?……For both policy analysts in China and

China watchers abroad, China's grand strategy is a field still to be plowed.”51

“该国的核心利益是什么？当前，……对于中国国内的政策分析者和国外的中国观察

者来说，对于中国是否拥有自己的大战略仍无定论。” （王辑思《中国大战略求索》，

载《外交事务》2011 年 3-4 月号。

http://www.foreignaffairs.com/articles/67470/wang-jisi/chinas-search-for-a-grand-strategy.王

辑思教授是北京大学国际关系学院院长。2010-2011 年度，在普林斯顿大学做访问学者。

王教授也是“美丽中国”董事会的董事之一。）

Could we not answer his question with the proposal that the establishment of The

Great Unity is in China’s core interests? It also happens to be in the core interest of

every nation on earth. Here is a “grand strategy” that can be applied at all levels, from

50 ibid, p.1.

51 Wang Ji Si, Foreign Affairs Magazine, March/April 2011

http://www.foreignaffairs.com/articles/67470/wang-jisi/chinas-search-for-a-grand-strategy. Prof.

Wang Jisi is Dean of the School of International Studies at Peking University. In the 2010 -11 academic

year he was a visiting scholar at Princeton University. Wang also serves on the Board of Directors of

the nonprofit Teach For China.

44

the neighborhood to the whole planet. Here is a vision of development that stimulates

the release of spiritual capacity of individuals, reduces international mistrust and

tensions, and fosters peaceful international relations.

难道我们不能回答说，大同的建立符合中国的核心利益？也符合地球上所有民族的

核心利益。这个“大战略”可以在所有层面应用，从邻里到整个地球。这个发展愿景能

激励个人释放精神能力，减少国际间的不信任和紧张关系，培养和平的国际关系。

Let us look again at the development goals outlined in the Great Unity and in the

Great Learning.

让我们重温《大同书》和《大学》里的发展目标。

In the Great Unity it says:

《大同书》上说：

“The period of the Great Unity (Da Tong) is characterized by:

Universal openness and fairness;

All the world will be a common possession;

The whole world is bent upon the common good.

Leaders of society will combine talent, virtue, and ability.

The wise and able are elected (selected).

The Cultivation of sincerity and harmony; and

Love extends beyond the family to the society at large.

All men will be bound by equal ties of intimacy.52

大同的特征有：

普遍的开放和公正；

天下为公；

全天下的人都致力于公共利益；

社会领袖集才、德和能力于一身；

选贤与能；

培养诚实与和谐；

从爱家人到爱社会；

所有人都一样亲密。”

the Great Learning is a cornerstone Confucian text. It says the goal of development is:

《大学》是一本基础性的儒家典籍。它说发展目标是：

“to illustrate illustrious virtue; to renovate the people; and to rest in the highest

excellence. 53

52 Kang You Wei, Ta T’ungShu, The One World Philosophy of Kang You Wei, Translated by Laurence Thompson, George Allen and Unwin, 1958, p. 49.

53 Confucianism, LiJi, DaXue 1 (The Great Learning)

45

“在明明德，在亲民，在止于至善。”

“The ancients……wished to illustrate illustrious virtue throughout the

kingdom,…..54

古之欲明明德于天下者……（《大学》）

“From the Son of Heaven down to the mass of the people, all must consider the

cultivation of the person the root of everything besides. It cannot be, when the

root is neglected, that what should spring from it will be well ordered.”55

自天子以至于庶人，壹是皆以修身为本。其本乱而末治者否矣。（《大学》）

China’s goals for development are described in spiritual and social terms. Social order

is characterized by openness, justice, and reciprocity. Self-cultivating individuals

demonstrate spiritual qualities and achieve all heights of excellence. They are

supported by wise and able leaders who demonstrate talent, virtue and ability. The

circle of trust expands beyond the boundary of family and close friends until qualities

of sincerity, harmony, and intimacy penetrate all human relationships.

中国的发展目标是用精神性、社会性术语描述的。社会秩序的特征是开明和正义、

互惠。个人的修身展现了精神品质，达到了所有的卓越之峰。他们获得了英明能干的统

治者——展现了才干、德行和能力——的支持。信任圈儿扩展到亲友的范围之外，直到

真诚、和谐、亲切渗入所有的人伦关系。

Illustrating virtue, renovating the people, and cultivating the person are clearly pointed

to as the starting point, the “root”, from which the desired end will be attained. They

are the starting point of prosperity and well-being; the starting point of development

planning. In contrast, most of today’s development planning focuses first on material

wealth and economic progress, with science and technology as essential components

of the process. Social progress is a secondary consideration, and building a spiritual

foundation is barely mentioned.

这里清楚地指出明德、亲民、修身是起点，是“根本”，由此才能达成预期的目的。

它们是繁荣和福祉的起点，是发展计划的起点。今天的发展计划却首先聚焦在物质财富

和经济进步上，以科学和技术为这一过程的基本要素。社会进步是第二位的考虑，构建

精神基础更是鲜有提及。

54 Confucianism, LiJi, DaXue 1:孔子礼记大学 1:大学之道，在明明德，在亲民，在止于至善。知止

而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得。物有本末，事有终始，知所先

后，则近道矣。

55 Confucianism, LiJi, DaXue 2:大学 2:古之欲明明德于天下者，先治其国；欲治其国者，先齐其家；

欲齐其家者，先修其身；欲修其身者，先正其心；欲正其心者，先诚其意；欲诚其意者，先致其

知，致知在格物。物格而后知至，知至而后意诚，意诚而后心正，心正而后身修，身修而后家齐，

家齐而后国治，国治而后天下平。自天子以至于庶人，壹是皆以修身为本。其本乱而末治者否矣，

其所厚者薄，而其所薄者厚，未之有也！此谓知本，此谓知之至也。

46

“The assumptions directing most of current development planning are essentially

materialistic. That is to say, the purpose of development is defined in terms of the

successful cultivation in all societies of those means for the achievement of

material prosperity that have, through trial and error, already come to

characterize certain regions of the world. Modifications in development discourse

do indeed occur, accommodating differences of culture and political system and

responding to the alarming dangers posed by environmental degradation. Yet the

underlying materialistic assumptions remain essentially unchallenged.56

现行大部分发展计划的指导思想都是基于物质主义，也就是说，社会发展的目

标被局限在开发能成功推进物质繁荣的方法，而这种物质繁荣乃是指世界某些地区

经反复尝试之后所形成的特征。当然，为了适应不同文化和政治体制之间的差别和

应对环境恶化造成的严重威胁，有关发展的言论的确有所修正。然而，构成其基础

的物质主义假定，却基本上仍未受到质疑。（世界正义院：《人类的繁荣》，李绍白

译，载《谁在书写我们的未来？——巴哈伊全球愿景》，澳门，新纪元国际出版社，

2009 年，第 28-29页。）

Just when the modern age seems to be providing the technical and institutional

means to create "an immense mansion…where all the cold creatures can take shelter,

their faces alight"57 and the promise of mutually beneficial international exchange, its

progress is severely handicapped by corruption, selfishness, and greed; nationalism,

terrorism, and religious and racial prejudice.

现代社会似乎有技术和制度手段，可以实现“广厦……大庇天下寒士俱欢颜”和互

利的国际交往的诺言；但是，它的进程却受阻于腐败、自私、贪婪、民族主义、恐怖主

义、宗教和种族偏见。

We may well ask, “Will the world be dominated by powerful nations and corporations

further widening the gap between the rich and the poor?” “Will our cultural assets, our

potential contributions to a New World Order, be suffocated by a strident western

materialistic consumerism?” “Can the cycle of wars ever be ended?” “Will we come to

our senses before environmental destruction makes development impossible?” “Are

we really at the dawn of a New Era or on the brink of global disaster?” Will the rise in

divorce, domestic violence, lawsuits - even suing people who dare to help you, fake

foods and medicine, promiscuity, fraud, land disputes, the widening gap between the

rich and the poor in urban and rural China, and so on….Will these paralyze the

remaining reserve of good-will and lead to instability?

我们可以追问，“世界会被强国和大公司控制，进而加剧贫富鸿沟吗”，“我们的文

化资源、对新世界秩序的潜在贡献，会被西方喧嚣的物质的、消费主义所窒息吗”，“战

争怪圈能结束吗”，“我们能在环境恶化到不能发展之前醒悟吗”，“我们真是在一个新纪

元的黎明，还是在全球灾难的边缘”，“离婚率、国内暴力、争讼——甚至起诉帮助过自

56 Baha'i International Community, Office of Public Information, The Prosperity of Humankind, 1995, p.1. 57 Du Fu, from a poem called The Roof Whirled Away by Winds.

47

己的人——的攀升，假食品、假药品、乱交、欺诈、土地纠纷，中国城乡日益增大的贫

富鸿沟，等等……这些会让我们仅存的善意变得麻痹，从而导致动荡吗？”

The imbalances in the world are a sign that our “outer” material development has

outpaced our “inner” spiritual development. The dark shadows indicate more mature

behavior, values and principles, are needed to meet the challenges of our “global

village”. If spiritual capacity is real, and undeveloped, what are the consequences? In

the Ceremonial Usages (Li Yun) chapter of The Classic of Rites (Li Ji), Confucius was

asked this question, “Are the rules of Propriety indeed of such urgent importance?”

Confucius replied saying those who neglect or violate the ways of Heaven may be

spoken of as dead, and those who observe them, as alive. The spiritual qualities, such

as truthfulness and honesty, that sustain peace and order, are eroded, and the vast

potential for unselfish and creative good-will is un-motivated and atrophies. Without

such observance, he says, the state will not reach its correct condition.

世界上的不平衡，是我们“外部”的物质发展与“内部”精神发展不平衡的征兆。

黑暗面暗示着，我们需要成熟的行为、观念和原则，以应对“地球村”的挑战。如果精

神能力是真实的，却又未得到发展，后果会怎么样呢？在《礼记·礼运篇》中，有人问

了孔子这样一个问题，“如此乎礼之急也？”孔子答道，忽视、违背天道的人可以被视

为已死之人，遵从天道的人可被视为活人。诸如真诚、忠实这些维护和平和秩序的精神

品质，遭到了侵蚀；无私、创造的良好意愿的巨大潜力则未被发展而萎缩。孔子说不遵

循天道，国家就不能达到“治”的状态。

“Prosperity, with sustainable development, needs more than technology and

expansion of current schemes of organization. It demands a radical departure

from materialistic philosophies that have created today’s concurrence of abject

wealth and irresponsible poverty. Globalization is a critical urgent sign of profound

transformation, an underlying evolutionary process when the principles of

oneness, interconnectedness and justice are imposing themselves on the

collective consciousness of humanity. （出处不明）

我们面临着造福于全人类的巨大挑战，但整个挑战不能仅仅依靠技术的应用及现存

组织的计划的扩展来加以解决。因此，我们必须摒弃物质主义哲学，正是它造成了目前

极度的贫困和不负责任的富庶并存的局面。（沙伦·M.P.哈珀主编：《实验室、庙宇、市

场——对科学、宗教和发展交互作用的反思》，张继涛等译，广东人民出版社，2006 年，

第 2 页。）全球化是深刻转变的关键的、急切的表征，在这一深层的演变过程中，一体

性、依存性、正义成为了人类的集体意识。

As the twentieth century draws to a close, it is no longer possible to maintain the

belief that the approach to social and economic development to which the

materialistic conception of life has given rise is capable of meeting humanity's

needs. Optimistic forecasts about the changes it would generate have vanished

into the ever-widening abyss that separates the living standards of a small and

48

relatively diminishing minority of the world's inhabitants from the poverty

experienced by the vast majority of the globe's population.”58

二十世纪行将结束之际，人们已经不可能继续相信基于物质主义人生观的社会与经

济发展模式能够满足人类的需求。一些人认为物质主义方法能够带来改变，然而，在全

世界人口里，富人所占的比例越来越小，而穷人却占了绝大多数，在贫富差距越来越大

的事实面前，这些乐观的预测不攻自破。（世界正义院：《人类的繁荣》，李绍白译，载

《谁在书写我们的未来？——巴哈伊全球愿景》，澳门，新纪元国际出版社，2009年，

第 29 页。）

“This unprecedented economic crisis, together with the social breakdown it has

helped to engender, reflects a profound error of conception about human nature

itself. For the levels of response elicited from human beings by the incentives of

the prevailing order are not only inadequate, but seem almost irrelevant in the

face of world events. We are being shown that, unless the development of society

finds a purpose beyond the mere amelioration of material conditions, it will fail of

attaining even these goals. That purpose must be sought in spiritual dimensions

of life and motivation that transcend a constantly changing economic landscape

and an artificially imposed division of human societies into ‘developed’ and

‘developing’.” 59

这场空前的经济危机及其酿成的社会崩溃，反映出对人类本性认识的严重谬误。因

为在现有社会体制下，人类对社会问题所作出的反应不仅不充分，更与当今世界事务几

乎无关痛痒。由此可知，除非发展工作的目标超越单纯改善物质条件，否则就连改善物

质条件的目标本身也不能达到。社会发展的目标必须在生活和行为动力的精神领域中去

找寻，因为精神的领域超越不断变化的经济状况，也不受“发达”社会与“发展中”社

会这类人为划分的限制。（世界正义院：《人类的繁荣》，李绍白译，载《谁在书写我们

的未来？——巴哈伊全球愿景》，澳门，新纪元国际出版社，2009年，第 29页。）

As it becomes more evident that most of the problems we face require spiritual

maturity and spiritual solutions, we also become increasingly aware that China has in

its philosophical heritage a perception and practice of development that takes spiritual

and social development as its starting point and foundation. Have we forgotten “what

is first and what is last”? Do we need to re-examine the goals of development, to look

again at the priorities and approaches of the Great Unity and the Great Learning?

我们所面临的大部分问题都需要精神成长和精神性的解决方案。这一点越是明朗，

我们越明白中国哲学遗产中的发展观念和实践，这种发展观念和实践是以精神和社会发

展为起点和基础的。我们难道忘记了“何为本，何为末”了吗？我们需要反思发展目标，

以及《大同书》和《大学》的优先事项和方法吗？

58 Baha'i International Community, Office of Public Information, The Prosperity of Humankind, 1995, p.1. 59 Ibid, p.2

49

The ancient Chinese thinkers described development as a process where individual

and social development are reciprocal; where human beings with intelligence and

spiritual capacity acquire knowledge and qualities to create peace and order in the

world around them. Engagement in the process fulfills twin goals of transforming

oneself and transforming society. This approach, with its dynamic balance between

the individual and society, and between the material and the spiritual offer a course

worthy of consideration as modern China struggles with the deepening social

problems, and fading morality, that has come in the wake of rapid economic and

material progress.

中国古代思想家将发展描述为个人发展与社会发展相促进的过程；在这个过程中，

赋有智能和精神能力的个人，获取了在周围世界中创造和平与秩序的知识和能力。这个

过程就可以实现自我转变与社会转变的双重目标。在经济和物质的高速发展之后，现代

中国正在对付在深化的社会问题和道德衰退。有鉴于此，这个过程，连同个人与社会之

间的有机平衡，物质与精神之间的有机平衡，就提供了一条值得借鉴的路径。

China’s traditional perspective on development with millennia of experience appears

eminently applicable to the issues of our time, not only in China but around the world.

China has a hidden gift that it needs to regenerate for itself and to share with others.

What better “grand strategy” than this?

看起来，中国传统的发展观连同数千年的经验，非常适用于我们当代的问题。而且

不止适用于中国，也适用于整个世界。中国需要为自己发掘这个隐藏的礼物，并与他国

分享。还有比这更好的“宏大战略”吗？

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2.0 Society-Building Concepts and Spiritual Principles

2.0 关于社会建构的概念和精神原则 2.1 Society-Building Concepts and Spiritual Principles: Compilation

关于社会建构的概念和精神原则：汇编

The goal of The Great Unity is pursued by the following various society-building

principles.

欲求大同之目标须遵循以下各种社会-建构的原则。

Before looking at the principles individually, the following are a few references to the

concept of principle in China’s sacred literature. Italics have been added to the word

“principle” when it appears.

在逐一审视这些原则之前，先看一下中国圣典中提到原则（译者按：原典中是“道”

或“理”）的一些地方。在原则一词出现的地方使用了斜体。

Principles guide our behavior:

我们用原则指导行为：

Confucius:

“The Master said, "In hearing litigations, I am like any other body. What is

necessary is to cause the people to have no litigations." So, those who are devoid

of principle find it impossible to carry out their speeches, and a great awe would

be struck into men's minds; this is called knowing the root.60

子曰：“听讼，吾犹人也，必也使无讼乎！”无情者不得尽其辞，大畏民志。此谓知本。

（《大学》）

Mencius

‘After the death of Yao and Shun, the principles that mark sages fell into decay.

Oppressive sovereigns arose one after another….61

“尧、舜既没，圣人之道衰。暴君代作……（《孟子·滕文公下》）

60 LiJi, Da Xue 8 大学 8：子曰：“听讼，吾犹人也，必也使无讼乎！”无情者不得尽其辞，大畏民

志。此谓知本.

61 Mengzi, Tang Went Gong II:滕文公下: “尧、舜既没，圣人之道衰。暴君代作，坏宫室以为污池，

民无所安息；弃田以为园囿，使民不得衣食。邪说暴行又作，园囿、污池、沛泽多而禽兽至。及

纣之身，天下又大乱。周公相武王，诛纣伐奄，三年讨其君，驱飞廉于海隅而戮之。灭国者五十，

驱虎、豹、犀、象而远之。天下大悦。《书》曰：‘丕显哉，文王谟！丕承哉，武王烈！佑启我后

人，咸以正无缺。

51

“A drowning kingdom must be rescued with right principles, as a drowning

sister-in-law has to be rescued with the hand. Do you wish me to rescue the

kingdom with my hand?62

“天下溺，援之以道；嫂溺，援之以手。子欲手援天下乎？”（《孟子·离娄上》）

Principles need to be understood, learned, and shared:

我们需要理解、学习、分享原则。

Mencius

“Heaven’s plan in the production of mankind is this: - That they who are first

informed should instruct those who are later in being informed, and they who first

apprehend principles should instruct those who are slower in doing so. I am one

of Heaven’s people who has first apprehended.”63

天之生此民也，使先知觉后知，使先觉觉后觉也。予，天民之先觉者也。（《孟子·万

章上》）

Principles resonate with our spiritual nature and have energy:

原则与我们的精神本性相应和，它是有能量的：

Mencius

“What is it that our minds feel sympathy for? It is principle and respect”.64

心之所同然者何也？谓理也，义也。（《孟子·告子上》）

Sun Zhong Shan

孙中山

“What is a Principle? It is an idea, a faith, and a power.”65

“何谓原则？它是一种观念，一种信仰，一种权力。”（Principle of Nationalism, Lecture

One, Sun Zhong Shan. Sidney Chang and Leonard Gordon, All under Heaven: Sun Yat-Sen

and His Revolutionary Thought, Hoover Institute Press, 1991.）

Principles are part of the structure of spiritual reality. Our role is to move them from the

62 Mencius Li Lou, 1:17: 孟子离娄上曰：“天下溺，援之以道；嫂溺，援之以手。子欲手援天下乎？” 63 From The Works of Mencius, II, A, 7.5, p. 804 and 813-14.

64 Mencius 6 Gaozi A , 7.

65 Principle of Nationalism, Lecture One, Sun Zhong Shan. Sidney Chang and Leonard Gordon, All

under Heaven: Sun Yat-Sen and His Revolutionary Thought, Hoover Institute Press, 1991.

52

transcendent sphere to the plane of action, thus serving Heaven’s purpose.

原则是精神实在的一部分。我们的角色是将它们从超验领域搬到行动领域，服务于

天的目的。

“People in the transcendental sphere serve Heaven and assist in the natural

transformation of things. In doing so they investigate the principle of the universe

and fulfill the nature of the universe….And this is serving Heaven.”66

吾人在超越范围内事天而帮助物之自化。如此，便是穷宇宙之理而体现宇宙之

性……此即事天。（陈荣捷“中国宗教中之个人”载《中国人的心灵——中国哲学与文

化要义》，台湾东海大学哲学系编译，第 277页。）

Some society-building concepts and principles referred to in China’s sacred literature

include:

中国圣典中提到的一些社会构建的概念和原则包括：

The Will of Heaven / Harmonious relationship between Heaven and Earth

天命/天与地的和谐关系

Benevolence

仁

Righteousness

义

Knowledge

智

Oneness Harmony/ Peace/Unity in Diversity

合一/和平/多样统一

Social Evolution

社会演化

Divine Civilization

神圣文明

Respect for Parents

孝顺

Justice/ Reduction of the Extremes of Wealth and Poverty/Propriety

正义/减小贫富两极分化/礼

Non-Violence

非暴力

Reciprocity

恕

Moderation

66 Prof. Fung Yu Lan, 1890-Neo-Confucian, Quoted by Wing-Tsit Chan, The Individual in Chinese

Religions, The Chinese Mind, Edited by Charles A. Moore, University of Hawaii press, Honolulu, 1968

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中庸

Complementarity

互补

Beauty

美

Independent Investigation of Reality

独立探求真理

Responsible Freedom

负责任的自由

The Necessity of Standards

守规矩

Education

教育

Stewardship of Nature

自然的监护人

Two modern principles include:

The Equality of Men and Women

Collective Security

两个现代的原则包括：

男女平等；

集体安全。

The Will of Heaven

天命

Mozi refers to “the principle that the will of Heaven is the origin of magnanimity and

righteousness”.

墨子提到“天意是仁之本的道理”。

“If the gentlemen of the world really desire to follow the way and benefit the

people they must carefully investigate the principle that the will of Heaven is the

origin of magnanimity and righteousness. 67

今天下之君子，中实将欲遵道利民，本察仁義之本，天之意不可不慎也。（《墨子·天

志中》）

67 Mozi, Book 7, Will of Heaven 2:3

54

He goes on to describe these as the foundation of human welfare and prosperity, of

security and stability.

他接着描述到，这些是人类福祉、繁荣、安全与稳定之本。

In the passage below, he says we can incur the blessing or curse of heaven

depending on our whether or not we are of benefit to others;

在下面的段落中，墨子说依据我们是否帮助他人，我们会得到上天的祝福或者诅咒。

“…….those who love and benefit others Heaven will bless. Those who hate and

harm others Heaven will curse….. Thus we are certain that Heaven desires to

have men love and benefit one another and abominates to have them hate and

harm one another.68

……爱人利人者，天必福之。恶人贼人者，天必祸之……是以知天欲人相爱相利，

而不欲人相恶相贼也。（《墨子·法仪》）

Mencius said the relations between states should be characterized by mutual service.

The attitude of the kings should be affected by “delight in Heaven, “awe of Heaven”

and “fear” of “the Majesty of Heaven”.

孟子说国家关系应以互助为特征。国君们的态度应该受到“乐天”“畏天”，“畏天

之威”。

“King Xuan asked, 'Is there any way to regulate one's maintenance of intercourse

with neighboring kingdoms?'

Mencius replied, 'There is. But it requires a perfectly virtuous prince to be able,

with a great country, to serve a small one - as, for instance, Tang served Gee, and

King Wen served the Kun barbarians. And it requires a wise prince to be able,

with a small country, to serve a large one - as the king Tai served the Xuan Yu,

and Gou Jean served Wu. He who with a great State serves a small one, delights

in Heaven. He who with a small State serves a large one, stands in awe of

Heaven. He who delights in Heaven, will affect with his love and protection the

whole kingdom. He who stands in awe of Heaven, will affect with his love and

protection his own kingdom. It is said in the Book of Poetry, "I fear the Majesty of

Heaven, and will thus preserve its favoring decree."'69

齐宣王问曰：“交邻国有道乎？”

孟子对曰：“有。惟仁者为能以大事小，是故汤事葛，文王事昆夷；惟智者为能以

小事大，故大王事獯鬻，句践事吴。以大事小者，乐天者也；以小事大者，畏天者也。

乐天者保天下，畏天者保其国。《诗》云：“畏天之威，于时保之。”（《孟子·梁惠王下》）

68 Mozi, Book 7, Will of Heaven 2:3

69 Mencius, Liang Hui Wang, 2:10

55

Zhuangzi asks, “Who is it that stirs it all up?” Behind the emanations of the spirit, there

must be a universal background force.

庄子问道：“怒者其谁邪？”在精神释放的背后，一定有一个普遍的力量。

“Zi-You said, 'The notes of Earth then are simply those which come from its

myriad apertures; and the notes of Man may just be compared to those which

(are brought from the tubes of) bamboo- allow me to ask about the notes of

Heaven.' Zi-I replied, 'Blowing the myriad differences, making them stop [proceed]

of themselves, sealing their self-selecting - who is it that stirs it all up?70

子游曰：“地籁则众窍是已，人籁则比竹是已。敢问天籁。”子綦曰：“夫吹万不同，

而使其自已也，咸其自取，怒者其谁邪！”（《庄子·齐物论》）

Benevolence, Righteousness, Propriety, Knowledge

仁、义、礼、智

For Mencius learning and imbibing principles, results in the expression of concrete

beneficial feelings.

对于孟子来说，对原则的学习和吸收，引向了对于具体的惠人的感情的表达。

“The feeling of commiseration is the principle of benevolence. The feeling of shame

and dislike is the principle of righteousness. The feeling of modesty and complaisance

is the principle of propriety. The feeling of approving and disapproving is the principle

of knowledge.”71

恻隐之心，仁之端也；羞恶之心，义之端也；辞让之心，礼之端也；是非之心，智

之端也。人之有是四端也，犹其有四体也。（《孟子·公孙丑上》）

Oneness/ Harmony/ Peace/ Unity in Diversity

合一/和平/多样统一

“All under Heaven is one Family” (Tian Xia Yi Jia)

“天下一家”

The following are four imaginative metaphors that help us understand the nature of

unity.

以下是四个丰富的比喻，它们可以帮助我们理解“和”的本质。

70 Zhuangzi, Inner Chapters, 2.48, The Adjustment of Controversies, para. 1

71 Mencius, Gong Sun Chou I, Part 6:

56

“If voices are the same no one will listen; if things are alike none have decoration;

if tastes are the same there is no fruit; if things are the same there is nothing to

talk about. 72

声一无听，物一无文，味一无果，物一不讲。（《国语·郑语》）

“The Master instructing the Grand music master of Lü said, "How to play music

may be known. At the commencement of the piece, all the parts should sound

together. As it proceeds, they should be in harmony while severally distinct and

flowing without break, and thus on to the conclusion."

子语鲁大师乐。曰：“乐其可知也：始作，翕如也；从之，纯如也，皦如也，绎

如也，以成。”（《论语·八佾》）

Zhuangzi says the wind blows through many kinds of aperture creating many voices,

but the air is one.

庄子说风穿过很多孔穴，产生了不同的声响，但是气息是相同的。

“You may have heard the notes of Man, but have not heard those of Earth; you

may have heard the notes of Earth, but have not heard those of Heaven. Zi-You

said, 'I venture to ask from you a description of all these.' The reply was, 'When

the breath of the Great Mass (of nature) comes strongly, it is called Wind.

Sometimes it does not come so; but when it does, then from a myriad apertures

there issues its excited noise; have you not heard it in a prolonged gale? Take the

projecting bluff of a mountain forest - in the great trees, a hundred spans round,

the apertures and cavities are like the nostrils, or the mouth, or the ears; now

square, now round like a cup or a mortar; here like a wet footprint, and there like a

large puddle. (The sounds issuing from them are like) those of fretted water, of

the arrowy whizz, of the stern command, of the inhaling of the breath, of the shout,

of the gruff note, of the deep wail, of the sad and piping note. The first notes are

slight, and those that follow deeper, but in harmony with them. Gentle winds

produce a small response; violent winds a great one. When the fierce gusts have

passed away, all the apertures are empty (and still) - have you not seen this in the

bending and quivering of the branches and leaves?'73

女闻人籁而未闻地籁，女闻地籁而未闻天籁夫！子游曰：“敢问其方。”子綦曰：“夫

大块噫气，其名为风。是唯无作，作则万窍怒呺。而独不闻之翏翏乎？山林之畏佳，大

木百围之窍穴，似鼻，似口，似耳，似枅，似圈，似臼，似洼者，似污者；激者，謞者，

叱者，吸者，叫者，譹者，宎者，咬者，前者唱于而随者唱喁。泠风则小和，飘风则大

和，厉风济则众窍为虚。而独不见之调调、之刁刁乎？”（《庄子·齐物论》）

72 Sayings of the States 16, Sayings of Zheng, pp. 515-516, 73 Zhuangzi, Inner Chapters 2.48, The Adjustment of Controversies, para. 1

57

Social Evolution

社会演化

History does not revolve through cycles of chaos and order, but evolves in an

ever-advancing process, toward an ever more universal whole. The references to the

Great Unity included a statement from Gong Yang Zhan that describes history as an

evolutionary process moving from the Age of Disorder, to the Age of Ascending Peace,

and finally to the Age of Complete Peace and Equality.

历史并非一治一乱循环不已，而是不断演进的一个过程，趋向一个更加统一的整体。

关于大同，有一段引文出自《公羊传》，描述了从据乱世、升平世到太平世的演进过程。

Kang You Wei adopted these in his book on the Great Unity. He describes the stages

as:

康有为在《大同书》中采用了三世说。他的描述如下：

The Age of Disorder

The Age of Increasing Peace-and Equality

The Age of Complete Peace-and-Equality

据乱世；

升平世；

太平世。（康有为：《大同书》，邝柏林选注，辽宁人民出版社，1994 年，第 113 页。）

Divine Civilization

神圣文明

The third stage of social evolution, The Age of Complete Peace-and-Equality, is an

expression not only of political maturity in the form of One World, but also of spiritual

maturity. The goal is to develop spiritual capacity to a level where people are intent on

mutual benefit and crimes are not committed. If a conflict leads to litigation it is a sign

that both parties lack spiritual maturity. Some signs of this mature spiritual level are

listed in the Great Unity: universal openness and fairness; all the world is a common

possession; the whole world is bent upon the common good; leaders of society

combine talent, virtue, and ability; the wise and able are elected (selected); sincerity

and harmony are cultivated; love extends beyond the family to the society at large;

and all men will be bound by equal ties of intimacy.

社会演化的第三世——太平世，不仅表现为同一个世界的政治成熟，也是一种精神

的成熟。目标是将精神能力发展到这样一种程度，人们互帮互助而且没有犯罪。如果一

种冲突导致了诉讼纠纷，这就是双方在精神上不成熟的表现。大同列出了一些精神成熟

的标志：普遍的开明与公正；整个世界是共同的财产；全世界致力于公共利益；社会的

领导人兼备才、德与能力；选贤与能；培养真诚与和睦；爱由家延伸到整个社会；所有

人的关系都很亲睦。

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The Master said, "If the will be set on virtue, there will be no practice of

wickedness."74

子曰：“苟志于仁矣，无恶也。”（《论语·里仁》）

“The Master said, "If the people be led by laws, and uniformity sought to be given

them by punishments, they will try to avoid the punishment, but have no sense of

shame. If they be led by virtue, and uniformity sought to be given them by the

rules of propriety, they will have the sense of shame, and moreover will become

good."75

子曰：“道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且格。”

（《论语·为政》）

“When he says that in hearing litigations he is no better than other people, but

that the important thing is to cause litigations to cease, it is very plain that he

prefers social harmony, which would prevent any conflicts of interest from arising,

to a just resolution of actual conflicts.”76

孔子说他听讼毫不优于别人，而重要者在于止讼时，他之宁愿社会和谐，以防

止任何利益冲突之兴起，胜过公平解决实际冲突。（吴经熊的“中国法律与政治哲

学”，载《中国人的心灵——中国哲学与文化要义》，台湾东海大学哲学系编译，第

203 页。）

“Hence we have the saying: Virtue alone is not sufficient for the exercise of

government; laws alone cannot carry themselves into practice.”77

故曰，徒善不足以为政，徒法不能以自行。（《孟子·离娄上》）

A characteristic of divine civilization is to provide an important role for the wise.

Chinese governance had kings as ruler and the learned as counselors.

神圣文明的重要特征是给智者以高位。中国以王为统治者，以智者为顾问进行治理。

74 Analects, Li Ren 4:论语里仁 4:子曰：“苟志于仁矣，无恶也。” 75 The Analects, Wei Zheng 3:論語, 為政 3:子曰：「道之以政，齊之以刑，民免而無恥；道之以德，

齊之以禮，有恥且格。」 76John C.H. Wu, Chinese Legal and Political Philosophy, The Chinese Mind, Edited by Charles A. Moore,

University of Hawaii press, Honolulu, 1968, p. 227.

77 孟子离娄上 “故曰，徒善不足以为政，徒法不能以自行。《诗》云：‘不愆不忘，率由旧章。’

遵先王之法而过者，未之有也。圣人既竭目力焉，继之以规矩准绳，以为方员平直，不可胜用也；

既竭耳力焉，继之以六律，正五音，不可胜用也；既竭心思焉，继之以不忍人之政，而仁覆天下

矣。

59

“If one does not preserve the learned in a state he will be injuring the state; if one

is not zealous (to recommend) the virtuous upon seeing one, he will be neglecting

the ruler……Few are those, who, neglecting the virtuous and slighting the learned,

could still maintain the existence of their countries.”78

入国而不存其士，则亡国矣。见贤而不急，则缓其君矣……缓贤忘士而能以其国存

者，未曾有也。（《墨子·亲士》）

Respect for Parents

孝顺

This principle has been criticized as an excuse for applying excessive authoritarian

rule of parents and leaders, and a major inhibitor of healthy social growth. According

to the Confucian Great Learning, however, the family can be seen as the incubator to

help develop the qualities and capacities needed in the larger society and government

in order to achieve the Great Unity. Loyalty that ends at the perimeter of the extended

family is not a Confucian teaching; it is a denial of it. The Great Learning extends

knowledge found through the individual investigation of reality and applied by

individuals in acts of service beyond the family to the state and the world beyond.

Authoritarianism and nepotism in the society are signs of an immature application of

this principle, not a justification for its elimination. Contemporary Chinese society

tends to invert this principle with the elders serving and spoiling the children, a

phenomena referred to as “Little Emperors”.

孝顺被作为家长、领导行使过度的集权统治的借口而受到诟病，被视为社会健康发

展的抑制剂。然而，儒家经典《大学》认为家庭是品质和能力的孵化器，大社会和政府

为实现大同需要这些品质和能力。忠诚止于大家族，这并非儒家的教导，儒家否认这种

忠诚。《大学》将个人通过格物致知获得的并在个人服务中予以运用的知识，从家庭扩

展到国家和整个世界。社会上的集权主义和裙带关系是对孝道的不成熟的应用，不能称

为消除孝道的理由。当前的中国社会有颠覆孝道的倾向，长辈伺候、宠溺孩子，这一现

象被称为“小皇帝”。

Respect for parents is referred to as the highest act of service. Below are a few

selections from Mencius and Confucius about our relationship with our parents.

孝顺被作为最高的服务。以下是孔孟关于与父母关系的一些选文。

“Mencius said, 'Of services, which is the greatest? The service of parents is the

greatest. Of charges, which is the greatest? The charge of one's self is the

greatest. That those who do not fail to keep themselves are able to serve their

parents is what I have heard. But I have never heard of any, who, having failed to

keep themselves, were able notwithstanding to serve their parents. There are

78 Mozi, Book 1, Befriending the Learned, paragraph 1.

60

many services, but the service of parents is the root of all others. There are many

charges, but the charge of one's self is the root of all others.”79

孟子曰：“事孰为大？事亲为大；守孰为大？守身为大。不失其身而能事其亲者，

吾闻之矣；失其身而能事其亲者，吾未之闻也。孰不为事？事亲，事之本也；孰不 为

守？守身，守之本也。（《孟子·离娄上》）

Here are two answers Confucius gave to questions regarding filial piety:

下面是孔子对何谓孝的两个回答：

“Meng Yi asked what filial piety was. …The Master replied, "That parents, when

alive, be served according to propriety; that, when dead, they should be buried

according to propriety; and that they should be sacrificed to according to

propriety."80

孟懿子问孝……子曰：“生事之以礼；死葬之以礼，祭之以礼。”（《论语·为政》）

“Zi You asked what filial piety was. The Master said, "The filial piety nowadays

means the support of one's parents. But dogs and horses likewise are able to do

something in the way of support; - without reverence, what is there to distinguish

the one support given from the other?"81

子游问孝。子曰：“今之孝者，是谓能养。至于犬马，皆能有养；不敬，何以别乎？”

（《论语·为政》）

Justice/ Reduction of the Extremes of Wealth and Poverty/Propriety

正义/减小贫富两极分化/礼

In China, justice is related to propriety. It is distasteful and inappropriate - it offends

the sense of moderation to have injustice in the society.

在中国，正义与礼有关。社会中不正义的事，是令人讨厌的，不合适的，与中庸相

抵牾。

79 Mencius, Li Lou 1:19 孟子曰：“事孰为大？事亲为大；守孰为大？守身为大。不失其身而能事

其亲者，吾闻之矣；失其身而能事其亲者，吾未之闻也。孰不为事？事亲，事之本也；孰不 为

守？守身，守之本也。曾子养曾皙，必有酒肉。将彻，必请所与。问有馀，必曰‘有’。曾皙死，

曾元养曾子，必有酒肉。将彻，不请所与。问有馀，曰‘亡 矣’。将以复进也。此所谓养口体者也。

若曾子，则可谓养志也。事亲若曾子者，可也。”

80 Confucius, Analects, 2:5 论语,为政,5 : 孟懿子问孝。子曰：“无违。”樊迟御，子告之曰：“孟孙

问孝于我，我对曰‘无违’。”樊迟曰：“何谓也？”子曰：“生事之以礼；死葬之以礼，祭之以礼。”

81 Confucius, Analects, 2:7 论语, 为政,7: 子游问孝。子曰：“今之孝者，是谓能养。至于犬马，

皆能有养；不敬，何以别乎？”

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“The Confucian Way, Han Yu said, was a way of action; action animated by the

ideal of justice (which in the Chinese sense means ‘appropriateness’) and

motivated by love for all men.” 82

韩愈（译者按：不确定是否是这样写）说，儒家之道是行动之道；行动由正义理想

（即中国意义上的礼）所激发，由对所有人的爱所鼓舞。

“When Confucius says that in a country what is really to be worried about is not

the scarcity of goods but the lack of proportion in their distribution, he is aiming at

socio-economic harmony”. (Harmony is based on justice.)83

孔子说在一国之内，其真患不在寡而在不均时，他是重在社会经济之和谐。（和谐

建立在正义之上）（吴经熊的“中国法律与政治哲学”，载《中国人的心灵——中国哲学

与文化要义》，台湾东海大学哲学系编译，第 203页。）

This sensibility is expressed well in a poem by Du Fu.

杜甫的诗也表达了这种敏关切：

“Behind the red-painted doors wine and meat are stinking. On the wild roads lie corpses of people frozen to death.

A hair breadth divides wealth and poverty.

This strange contrast fills me with unappeasable anguish.”84

朱门酒肉臭，路有冻死骨。荣枯咫尺异，惆怅难再述。

Non-Violence

非暴力

Dao De Jing 31 (Stilling War):

道德经 31（息兵）

“Now arms, however beautiful, are instruments of evil omen, hateful, it may be

said, to all creatures. Therefore they who have the Dao do not like to employ

them. The superior man ordinarily considers the left hand the most honourable

place, but in time of war the right hand. Those sharp weapons are instruments of

evil omen, and not the instruments of the superior man; - he uses them only on

82 H.G. Creel, Chinese Thought, Mentor Books, 1953, p.35.

83 John C.H. Wu, Chinese Legal and Political Philosophy, The Chinese Mind, Edited by Charles A.

Moore, University of Hawaii press, Honolulu, 1968, p. 227.

84 朱门酒肉臭，路有冻死骨。荣枯咫尺异，惆怅难再述。

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the compulsion of necessity. Calm and repose are what he prizes; victory (by

force of arms) is to him undesirable.85

夫佳兵者，不祥之器，物或恶之，故有道者不处。君子居则贵左，用兵则贵右。兵

者不祥之器，非君子之器，不得已而用之，恬淡为上。胜而不美。（《道德经》）

Reciprocity

恕

Confucius said he could summarize all his teachings in one word, “Reciprocity”.

孔子说可以将自己的所有教义归结为“忠恕”。

“Zi Gong asked, saying, ‘Is there one word which may serve as a rule of practice

for all one's life?’ The Master said, ‘Is not reciprocity such a word? What you do

not want done to yourself, do not do to others.’"

子贡问曰：“有一言而可以终身行之者乎？”子曰：“其恕乎！己所不欲，勿施于人。”

（《论语·卫灵公》）

“When one cultivates to the utmost the principles of his nature, and exercises

them on the principle of reciprocity, he is not far from the path. What you do not

like when done to yourself, do not do to others.86

忠恕违道不远，施诸己而不愿，亦勿施于人。（《中庸》）

Zi Gong said, "Suppose the case of a man extensively conferring benefits on the

people, and able to assist all, what would you say of him? Might he be called

perfectly virtuous?" The Master said, "Why speak only of virtue in connection with

him? Must he not have the qualities of a sage? Even Yao and Shun87 were still

85 道德经 31:夫佳兵者，不祥之器，物或恶之，故有道者不处。君子居则贵左，用兵则贵右。

兵者不祥之器，非君子之器，不得已而用之，恬淡为上。胜而不美，而美之者，是乐杀人。夫乐

杀人者，则不可以得志于天下矣。吉事尚左，凶事尚右。偏将军居左，上将军居右，言以丧礼处

之。杀人之衆，以哀悲泣之，战胜以丧礼处之。

86 ZhongYong 13.中庸 13:子曰：「道不遠人。人之為道而遠人，不可以為道。《詩》云：『伐柯伐

柯，其則不遠。』執柯以伐柯，睨而視之，猶以為遠。故君子以人治人，改而止。忠恕違道不遠，

施諸己而不愿，亦勿施於人。君子之道四，丘未能一焉：所求乎子以事父，未能也；所求乎臣以

事君，未能也；所求乎弟以事兄，未能也；所求乎朋友先施之，未能也。庸德之行，庸言之謹，

有所不足，不敢不勉，有餘不敢盡；言顧行，行顧言，君子胡不慥慥爾！

87 Wikipedia reference to Yao and Shun: “Often extol led as the morally perfect and intell igent sage-king, Yao's benevolence and diligence served as a model to future Chinese monarchs and

emperors. Early Chinese often speak of Yao, Shun and Yu as historical figures, and contemporary historians believed they may represent leader-chiefs of all ied tribes who established a unified and hierarchical system of government in a transition period to the patriarchal feudal society. In the Book

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solicitous about this. Now the man of perfect virtue, wishing to be established

himself, seeks also to establish others; wishing to be enlarged himself, he seeks

also to enlarge others. To be able to judge of others by what is nigh in ourselves -

this may be called the art of virtue."88

子贡曰：“如有博施于民而能济众，何如？可谓仁乎？”子曰：“何事于仁，必也

圣乎！尧舜其犹病诸！夫仁者，己欲立而立人，己欲达而达人。能近取譬，可谓仁之方

也已。”（《论语·雍也》）

From Lao Zi, Dao De Jing 81:

老子《道德经》81 章：

Dao De Jing 81 (The manifestation of simplicity):

“Sincere words are not fine; fine words are not sincere. Those who are skilled (in

the Dao) do not dispute (about it); the disputatious are not skilled in it. Those who

know (the Dao) are not extensively learned; the extensively learned do not know

it. The sage does not accumulate (for himself). The more that he expends for

others, the more does he possess of his own; the more that he gives to others,

the more does he have himself.”89

信言不美，美言不信。善者不辩，辩者不善。知者不博，博者不知。圣人不积，既

以为人己愈有，既以与人己愈多。

Moderation

中庸

From Lao Zi,

Dao De Jing, No. 59 Guarding the Dao:

老子《道德经》59 章，护道：

For regulating the human (in our constitution) and rendering the (proper) service

to the heavenly, there is nothing like moderation.

It is only by this moderation that there is effected an early return (to man's normal

state). That early return is what I call the repeated accumulation of the attributes

(of the Dao). With that repeated accumulation of those attributes, there comes the

of History, (aka the Classic of History) one of the Five Classics, the initial chapters deals with Yao, Shun and Yu.

88 Analects, Yong Ye 30:论语,雍也:子贡曰：“如有博施于民而能济众，何如？可谓仁乎？”子曰：“何

事于仁，必也圣乎！尧舜其犹病诸！夫仁者，己欲立而立人，己欲达而达人。能近取譬，可谓仁

之方也已。”

89 道德经 81:信言不美，美言不信。善者不辩，辩者不善。知者不博，博者不知。圣人不积，

既以为人己愈有，既以与人己愈多。天之道，利而不害；圣人之道，为而不争。

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subjugation (of every obstacle to such return).90

治人事天莫若啬。夫唯啬，是谓早服；早服谓之重积德；重积德则无不克；无不克

则莫知其极。

Dao De Jing, No.46:

老子《道德经》第 46 章：

“No calamity is greater than not knowing what is enough.

No fault worse than wanting too much

Whoever knows what is enough

Has enough.

祸莫大于不知足；咎莫大于欲得。故知足之足，常足矣。

Dao De Jing, No.44:

老子《道德经》第 44 章：

Attachment comes at wasteful cost;

Hoarding leads to a certain loss;

Knowing what is enough avoids disgrace;

Knowing when to stop secures from peril.

Only thus can you long last.

是故甚爱必大费；多藏必厚亡。知足不辱，知止不殆，可以长久。

From Confucianism,

来自儒家的

“The superior man does what is proper to the station in which he is; he does not

desire to go beyond this. In a position of wealth and honor, he does what is proper

to a position of wealth and honor. In a poor and low position, he does what is

proper to a poor and low position. Situated among barbarous tribes, he does what

is proper to a situation among barbarous tribes. In a position of sorrow and

difficulty, he does what is proper to a position of sorrow and difficulty. The superior

man can find himself in no situation in which he is not himself. In a high situation,

he does not treat with contempt his inferiors. In a low situation, he does not court

the favor of his superiors. He rectifies himself, and seeks for nothing from others,

so that he has no dissatisfactions. He does not murmur against Heaven, nor

grumble against men. Thus it is that the superior man is quiet and calm, waiting

for the appointments of Heaven, while the mean man walks in dangerous paths,

90 道德经 59 :治人事天莫若啬。夫唯啬，是谓早服；早服谓之重积德；重积德则无不克；无不

克则莫知其极；莫知其极，可以有国；有国之母，可以长久；是谓深根固柢，长生久视之道。

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looking for lucky occurrences.91

君子素其位而行，不愿乎其外。素富贵，行乎富贵；素贫贱，行乎贫贱；素夷狄，

行乎夷狄；素患难，行乎患难：君子无入而不自得焉。在上位不陵下，在下位不援上，

正己而不求于人，则无怨。上不怨天，下不尤人。故君子居易以俟命，小人行险以徼幸。

（《中庸》）

Complementarity

互补

“In Chinese philosophy, the concept of Yin-Yang, " literally meaning "shadow and

light," is used to describe how polar opposites or seemingly contrary forces are

interconnected and interdependent in the natural world, and how they give rise to

each other in turn in relation to each other. The concept lies at the origins of many

branches of classical Chinese science and philosophy, as well as being a primary

guideline of traditional Chinese medicine, and a central principle of different forms

of Chinese martial arts and exercise, such as baguazhang, taijiquan (t'ai chi), and

qigong and of I Ching. Many natural dualities—e.g., dark and light, female and

male, low and high, cold and hot, water and fire, earth and air—are thought of as

manifestations of yin and yang (respectively).

中国哲学的阴阳概念，字面意思是“影与光”，无论性质多么相悖的两极和力量，

它们在自然界中都是相互联系、相互依存的，它们在自然界中此消彼长。阴阳概念是很

多中国古典科目和哲学思想的源头，是中医的指导原则，是中国不同武术形式——八卦

掌、太极拳、气功——的核心原则。很多自然中的对立物都是阴阳的表现，如黑暗与光

明、雌与雄、矮与高、冷与热、水与火、土与气。

Yin and yang are not opposing forces (dualities), but complementary forces,

unseen (hidden, feminine) and seen (manifest, masculine), that interact to form a

greater whole, as part of a dynamic system. Everything has both yin and yang

aspects as light could not be understood if darkness didn't exist, and shadow

cannot exist without light. Either of these aspects may manifest more strongly in a

particular object depending on the criterion of the observation. The concept of yin

and yang is often symbolized by various forms of the taijitu symbol, for which it is

probably best known in western cultures.

阴阳并非对立的力量（二元），而是互补的力量。不可见（隐、女性化）与可见（显、

男性化）之间相互作用，形成一个更强大的整体，形成有机系统的一部分。所有事物都

有阴阳两面，就像如果没有黑暗，就没法理解光明。依据观察标准的不同，一个具体对

象会显现出更多的阴或更多的阳。各种不同的太极图，象征性地表现了阴阳的概念。太

极图可能在西方文化当中是最知名的。

91 From Confucianism, Li Ji , Classic of Rites, ZhongYong 14

14 中庸君子素其位而行，不愿乎其外。素富貴，行乎富貴；素貧賤，行乎貧賤；素夷狄，行乎

夷狄；素患難，行乎患難：君子無入而不自得焉。在上位不陵下，在下位不援上，正己而不求於

人，則無怨。上不怨天，下不尤人。故君子居易以俟命，小人行險以徼幸。」

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Yin and Yang are dependent opposing forces that flow in a natural cycle, always

seeking balance. Though they are opposing, they are not in opposition to one

another. As part of the Tao, they are merely two aspects of a single reality. Each

contains the seed of the other, which is why we see a black spot of Yin in the

white Yang and vice versa.92

阴阳是相互依存的相反力量，它们在自然循环中周流，总是寻求着阴阳平衡。尽管

它们是相反的，但它们并不是相反对的。它们都是道的一部分，同一个实体的两个方面。

每个都包含着对方的种子，所以，我们在太极图中看到，代表阳的白色区域中有代表阴

的小黑点，反过来也是一样。

“In his comments on Zhang Zai’s writings Wang Fu Zhi notes, ‘Supreme harmony

is utmost harmony…Yin and yang have different roles but their intermingl ing and

interweaving in the midst of the supreme ultimate is such that they unite and unify

and do not interfere with or harm each other, as in the primordial soup with no

gaps. This is utmost harmony. Before there was yet form and vessel there was

originally nothing inharmonious. Since there is now form and vessel, their

harmony is not lost; thus it is called ultimate harmony.”93

王夫之在对张载著作的评注中，写到：“太和，和之至也……阴阳异撰，而其絪缊

于太虚之中，合同而不相悖害，浑沦无间，和之至矣。未有形器之先，本无不和，既有

形器之后，其和不失，故曰太和。”（王夫之，《张子正蒙注·卷一》）

Both Zhang Zai and Wang Fu Zhi are saying that in the diversity of things in the

world what matters most is their reconciliation and harmony.94

张载和王夫之认为，在世界万物的多样性中，最重要的是互让互睦。(张岱年《中

国古典哲学概念范畴要论》, Foreign Language Press., p.275-6.）

92 Wikipedia, entry for Yin Yang

93 Notes on Master Zhang’s “Correcting the Unenlightened” 1, Harmony, p.12

94 Zhang Da Nian, Key Concepts in Chinese Philosophy, Foreign Language Press., p.275-6.

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Beauty

美

Confucius sees music as a very important means to help spiritual growth. It is a force

that strengthens individual sense of purpose and direction. Beauty in music is a

manifestation of the Beauty of Heaven. It acts as a standard and a guide for one’s

character, and is part of our moral education. Beauty, harmony, and the creation of

unity in diversity in music helps the individual search for order and meaning in social

relations and in the universe.

孔子将乐看作灵性成长的重要工具。乐也是增强个人目的感和方向感的力量。乐之

美是天之美的彰显。乐是个人品行的准绳和指南，是道德教育的一部分。音乐中的美、

和谐和在多样中所创造的统一，能够帮助个人寻求社会关系与宇宙中的秩序与意义。

“The superior man says, 'Ceremonies and music should not for a moment be

neglected by any one. When one has mastered (the principles of) music, and

regulates his heart and mind accordingly, the natural, correct, gentle, and honest

heart is easily developed, and with this development of the heart comes joy. This

joy goes on to a feeling of repose. This repose is long continued. The man in this

constant repose becomes (a sort of) heaven. Heaven-like, his action is spirit-like.

Heaven-like, he is believed, though he does not speak. Spirit-like, he is regarded

with awe, though he displays no rage. So it is when one by his mastering of music

regulates his mind and heart. When one has mastered (the principle of)

ceremonies, and regulates his person accordingly, he becomes grave and

reverential. Grave and reverential, he is regarded with awe. If the heart be for a

moment without the feeling of harmony and joy, meanness and deceitfulness

enter it. If the outward demeanour be for a moment without gravity and

reverentialness, indifference and rudeness show themselves.95

君子曰：礼乐不可斯须去身。致乐以治心，则易直子谅之心，油然生矣。易直子谅

之心生则乐，乐则安，安则久，久则天，天则神。天则不言而信，神则不怒而威。致乐

以治心者也。致礼以治躬则庄敬，庄敬则严威。心中斯须不和不乐，而鄙诈之心入之矣；

外貌斯须不庄不敬，而慢易之心入之矣。（《礼记·乐记》）

'Therefore the sphere in which music acts is the interior of man, and that of

ceremonies is his exterior. The result of music is a perfect harmony, and that of

ceremonies is a perfect observance (of propriety). When one's inner man is thus

harmonious, and his outer man thus docile, the people behold his countenance

and do not strive with him; they look to his demeanour, and no feeling of

indifference or rudeness arises in them. Thus it is that when virtue shines and

95 Confucianism, Classic of Rites Ji Yi 24:礼记,祭义 24 :君子曰：礼乐不可斯须去身。致乐以治心，

则易直子谅之心，油然生矣。易直子谅之心生则乐，乐则安，安则久，久则天，天则神。天则不

言而信，神则不怒而威。致乐以治心者也。致礼以治躬则庄敬，庄敬则严威。心中斯须不和不乐，

而鄙诈之心入之矣；外貌斯须不庄不敬，而慢易之心入之矣。

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moves within (a superior), the people are sure to accept (his rule) and hearken to

him; and when the principles (of propriety) are displayed in his conduct, the

people are all sure to accept (his rule) and obey him. Therefore it is said, 'Let

ceremonies and music have their course till all under heaven is filled with them;

then give them their manifestation and application, and nothing difficult to

manage will appear.'96

故乐也者，动于内者也，礼也者，动于外者也。乐极和，礼极顺。内和而外顺，则

民瞻其颜色而不与争也；望其容貌，而众不生慢易焉。故德辉动乎内，而民莫不承听；

理发乎外，而众莫不承顺。故曰：致礼乐之道，而天下塞焉，举而措之无难矣。（《礼记·乐

记》）

'Music affects the inward movements (of the soul); ceremonies appear in the

outward movements (of the body). Hence it is the rule to make ceremonies as few

and brief as possible, and to give to music its fullest development. This leads to

the forward exhibition of ceremonies, and therein their beauty resides; and to the

introspective consideration of music, and therein its beauty resides. If ceremonies,

demanding this condensation, did not receive this forward exhibition of them, they

would almost disappear altogether; if music, demanding this full development,

were not accompanied with the introspection, it would produce a dissipation of

the mind. Thus it is that to every ceremony there is its proper response, and for

music there is this introspection. When ceremonies are responded to, there

arises pleasure, and when music is accompanied with the right introspection,

there arises repose. The response of ceremony and the introspection of music

spring from one and the same idea, and have one and the same object.97

乐也者，动于内者也；礼也者，动于外者也。故礼主其减，乐主其盈。礼减而进，

以进为文；乐盈而反，以反为文。礼减而不进则销，乐盈而不反则放。故礼有报而乐有

反。礼得其报则乐，乐得其反则安。礼之报，乐之反，其义一也。（《礼记·祭义》）

Independent Investigation of Reality

独立探求真理

From The Great Learning, we quote the section related to the pivotal root of

development, namely, the capacity and responsibility of the individual to

independently investigate reality. (shown in bold below).

我们从《大学》中引用一些有关发展之本——个人独立探求真理（下文粗体部分）

96 故乐也者，动于内者也，礼也者，动于外者也。乐极和，礼极顺。内和而外顺，则民瞻其颜

色而不与争也；望其容貌，而众不生慢易焉。故德辉动乎内，而民莫不承听；理发乎外，而众莫

不承顺。故曰：致礼乐之道，而天下塞焉，举而措之无难矣。

97 乐也者，动于内者也；礼也者，动于外者也。故礼主其减，乐主其盈。礼减而进，以进为文；

乐盈而反，以反为文。礼减而不进则销，乐盈而不反则放。故礼有报而乐有反。礼得其报则乐，

乐得其反则安。礼之报，乐之反，其义一也。

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的能力和责任——的段落。

“Wishing to cultivate their persons, they first rectified their hearts. Wishing to

rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be

sincere in their thoughts, they first extended to the utmost their knowledge. Such

extension of knowledge lay in the investigation of things. Things being

investigated, knowledge became complete. Their knowledge being complete,

their thoughts were sincere. Their thoughts being sincere, their hearts were then

rectified. Their hearts being rectified, their persons were cultivated.98

欲修其身者，先正其心；欲正其心者，先诚其意；欲诚其意者，先致其知，致知在

格物。物格而后知至，知至而后意诚，意诚而后心正，心正而后身修。（《大学》）

In the Confucian text The Doctrine of the Mean, the superior man is in a constant state

of thorough and conscientious learning. He applies the principle of propriety to protect

himself from becoming proud.

在儒家经典《中庸》里，智者经常彻底而有意识地学习，用礼使自己免于骄妄。

“…….the superior man honors his virtuous nature, and maintains constant inquiry

and study, seeking to carry it out to its breadth and greatness, so as to omit none

of the more exquisite and minute points which it embraces, and to raise it to its

greatest height and brilliancy, so as to pursue the course of the Mean. He

cherishes his old knowledge, and is continually acquiring new. He exerts an

honest, generous earnestness, in the esteem and practice of all propriety. Thus,

when occupying a high situation he is not proud, and in a low situation he is not

insubordinate. When the kingdom is well governed, he is sure by his words to rise;

and when it is ill governed, he is sure by his silence to command forbearance to

himself. Is not this what we find in the Book of Poetry,-"Intelligent is he and

prudent, and so preserves his person?"99

……故君子尊德性而道问学，致广大而尽精微，极高明，而道中庸。温故而知新，

敦厚以崇礼。是故居上不骄，为下不倍；国有道，其言足以兴，国无道，其默足以容。

《诗》曰：“既明且哲，以保其身。”其此之谓与！（《中庸》）

98 Confucianism, LiJi, DaXue 2:大学 2:古之欲明明德于天下者，先治其国；欲治其国者，先齐其

家；欲齐其家者，先修其身；欲修其身者，先正其心；欲正其心者，先诚其意；欲诚其意者，先

致其知，致知在格物。物格而后知至，知至而后意诚，意诚而后心正，心正而后身修，身修而后

家齐，家齐而后国治，国治而后天下平。自天子以至于庶人，壹是皆以修身为本。其本乱而末治

者否矣，其所厚者薄，而其所薄者厚，未之有也！此谓知本，此谓知之至也。 99 Zhong Yong 28 中庸:大哉，聖人之道！洋洋乎發育萬物，峻極于天。優優大哉！禮儀三百，威

儀三千，待其人然後行。故曰：茍不至德，至道不凝焉。故君子尊德性而道問學，致廣大而盡精

微，極高明而中庸。溫故而知新，敦厚以崇禮。是故居上不驕，為下不倍；國有道，其言足以興，

國無道，其默足以容。《詩》曰：「既明且哲，以保其身。」其此之謂與！

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He focuses on truth.

他关注真理。

“The Master said, "The superior man, in the world, does not set his mind either for

anything, or against anything; what is right he will follow."100

子曰：“君子之于天下也，无适也，无莫也，义之与比。”（《论语·里仁》）

A very common modern expression in China is “Seek Truth from Facts” (Shi Shi Qiu

Shi), implying actions moving forward should be based on sound investigation of a

given situation.

在现代中国的常见表述是，“实事求是”，应基于对特定情况的彻底调查采取进步行

动。

Responsible Freedom

负责任的自由

A spiritually mature person limits his freedom and chooses only from those things that

are good; he does not use his free will to choose what is bad. We are like a tree that

has the ability, if we want, to turn our leaves away from the sun, even bury our

branches in the dirt. We can choose to do this, but this is not freedom.

在灵性上成熟的人会限制自己的自由，只选择那些好的事情。他不会用自由意志做

出坏的选择。我们就像一棵树，如果我们愿意，就有能力将叶子背转太阳，甚至把我们

的枝子伸到土里。我们可以这样选择，但是这并非自由。

“At fifteen my heart was set on learning;

at thirty, I stood firm in the society;

at forty I had no more doubts;

at fifty, I knew the Mandate of Heaven;

at sixty, my ear can tell the good from the bad, my ear was an obedient organ for the reception of truth;

at seventy I could follow my heart’s desire without transgressing the norm, I could

follow the dictates of my own heart for what I desired no longer overstepped the

boundaries of right.”101

100 Analects, Li Ren:论语, 里仁:子曰：“君子之于天下也，无适也，无莫也，义之与比。” 101 Confucius, Analects, Wei Zheng 4, James Legge translation.

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子曰：“吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，

七十而从心所欲，不踰矩。”（《论语·为政》）

“The man of virtue attends to his duties, while a man of no virtue attends to his

rights.”102

君子喻于义，小人喻于利。（《论语·里仁》）

The Necessity of Standards

守规矩

Standards do not inhibit freedom; much can be accomplished using them.

Recognition of standards is not dogmatic, but focuses on their usefulness.

规矩并不抑制自由，守规矩可以有所成就。对规矩的认可不是教条主义，而是看重

规矩的效用。

“Mozi said: To accomplish anything whatsoever one must have standards. None

have yet accomplished anything without them. The gentlemen fulfilling their

duties as generals and councilors have their standards. Even the artisans

performing their tasks also have their standards. The artisans make square

objects according to the square, circular objects according to the compasses;

they draw straight lines with the carpenter's line and find the perpendicular by a

pendulum. All artisans, whether skilled or unskilled, employ these five standards.

Only the skilled workers are accurate. Though the unskilled labourers have not

attained accuracy, yet they do better by following these standards than otherwise.

Thus all artisans follow the standards in their work.”103

子墨子曰：“天下从事者，不可以无法仪，无法仪而其事能成者无有也。虽至士之

为将相者，皆有法，虽至百工从事者，亦皆有法。百工为方以矩，为圆以规，直衡以水，

以绳，正以县。无巧工、不巧工，皆以此五者为法。巧者能中之，不巧者虽不能中，放

依以从事，犹逾己。故百工从事，皆有法所度。”（《墨子·法仪》）

Education

教育

102 Reference to Laozi, John C.H. Wu, Chinese Legal and Political Philosophy, The Chinese Mind, Edited by Charles A. Moore, University of Hawaii press, Honolulu, 1968, p. 227.

103 Mohism, Mozi,Book1:4 , On the necessity of standards: 墨家墨子卷一法儀

子墨子曰：「天下從事者，不可以無法儀，無法儀而其事能成者無有

也 1。雖至士之為將相者，皆有法，雖至百工從事者，亦皆有法。百工為方以矩，為圓以規，直

衡以水，2 以繩，正以縣。無巧工、不巧工，皆以此五者為法。巧者能中之，不巧者雖不能中，

放依以從事，猶逾己。故百工從事，皆有法所度。」

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Mencius believed that Heaven was the source of human nature and of the enquiring

human mind. Heaven has given us the gift of intelligence.

孟子相信天是人性之源，也是人心求索的源头。天赐予我们智能。

“To the mind pertains the role of thinking. By thinking it obtains its object. If it does

not think it does not obtain its object. This is what heaven had given to me.”104

心之官则思，思则得之，不思则不得也。此天之所与我者。（《孟子·告子上》）

The highest goal of learning is to use our intelligence to “know Heaven”.

学习的最高目标是运用智能以“知天”。

“Those who exert their minds to the full know their nature, and those who know

their nature know Heaven. 105

尽其心者，知其性也。知其性，则知天矣。（《孟子·尽心上》）

Education is seen as “cultivation”. Again, from The Great Learning we read:

教育被视为“修身”。《大学》中说：

“From the Son of Heaven down to the mass of the people, all must consider the

cultivation of the person the root of everything besides. It cannot be, when the

root is neglected, that what should spring from it will be well ordered. It never has

been the case that what was of great importance has been slightly cared for, and,

at the same time, that what was of slight importance has been greatly cared for.106

自天子以至于庶人，壹是皆以修身为本。其本乱而末治者否矣，其所厚者薄，而其

所薄者厚，未之有也！

The following quote appeared before as a reference to the meaning of principles.

Here we see that those who are aware of a truth are obliged to be engaged in the

education of others.

下述引文在谈原则的意义时引用过。在这里，我们看到觉知了真理的人有责任去教

导他人。

104 Mencius 6, Gaozi A, 15,

105 Mencius 7, Exhausting the Mind A, 1

106 大学 2:古之欲明明德于天下者，先治其国；欲治其国者，先齐其家；欲齐其家者，先修其

身；欲修其身者，先正其心；欲正其心者，先诚其意；欲诚其意者，先致其知，致知在格物。物

格而后知至，知至而后意诚，意诚而后心正，心正而后身修，身修而后家齐，家齐而后国治，国

治而后天下平。自天子以至于庶人，壹是皆以修身为本。其本乱而末治者否矣，其所厚者薄，而

其所薄者厚，未之有也！此谓知本，此谓知之至也。

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“Heaven’s plan in the production of mankind is this: - That they who are first

informed should instruct those who are later in being informed, and they who first

apprehend principles should instruct those who are slower in doing so. I am one

of Heaven’s people who has first apprehended.”107

天之生此民也，使先知觉后知，使先觉觉后觉也。予，天民之先觉者也。（《孟子·万

章上》）

If education includes learning about our duties, then social order, justice, and

prosperity are more likely to prevail.

如果教育包含对责任、社会秩序、正义的学习，那么繁荣就会普遍实现。

“Let careful attention be paid to education in schools, inculcating in it especially

the filial and fraternal duties, and grey-haired men will not be seen upon the roads,

carrying burdens on their backs or on their heads. It never has been that the ruler

of a State, where such results were seen - persons of seventy wearing silk and

eating flesh, and the black-haired people suffering neither from hunger nor cold -

did not attain to the royal dignity.'108

谨庠序之教，申之以孝悌之养，颁白者不负戴于道路矣。七十者衣帛食肉，黎民不

饥不寒，然而不王者，未之有也。（《孟子·梁惠王上》）

Stewardship of Nature

自然的监护人

Mencius advocated sustainable development, including agricultural mutual aid and

taxation in kind, conservation of forests and fisheries, and diversified agriculture.

孟子倡导可持续发展，倡导农业互助、护林、护渔，以及农业多样化。

“A scheme very dear to Mencius’ heart was one whereby a sizable square of land

was to be divided, like a checkerboard, into nine equal plots. Each of the eight

plots on the periphery was to be given to a family, while all the eight families were

to cultivate the square in the center in common. The produce of the center square

would go to the government and constitute their taxes. At the same time, these

107 From The Works of Mencius, II, A, 7.5, p. 804 and 813-14.

108 Mengzi, Liang Hui Wang 1;3.3 孟子, 梁惠王上 3.3 曰：“王如知此，则无望民之多于邻国也。

不违农时，谷不可胜食也；数罟不入洿池，鱼鼈不可胜食也；斧斤以时入山林，材木不可胜用也。

谷与鱼鼈不可胜食，材木不可胜用，是使民养生丧死无憾也。养生丧死无憾，王道之始也。五亩

之宅，树之以桑，五十者可以衣帛矣；鸡豚狗彘之畜，无失其时，七十者可以食肉矣；百亩之田，

勿夺其时，数口之家可以无饥矣；谨庠序之教，申之以孝悌之养，颁白者不负戴于道路矣。七十

者衣帛食肉，黎民不饥不寒，然而不王者，未之有也。

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eight families would form a community with close relations of friendship and

mutual aid.109

孟子心里很钟意一个计划——把一块方形的土地像棋盘一样分成九等块。边上的八

块地每块分给一个家庭，中央的地由八户人家共同耕作。中央地块的出产给政府，算是

八户人家的税。同时，这八户人家会结成一个社区，他们是亲密的朋友，互相帮助。

“Since your Majesty knows this,' replied Mencius, 'you need not hope that your

people will become more numerous than those of the neighboring kingdoms. If

the seasons of husbandry be not interfered with, the grain will be more than can

be eaten. If close nets are not allowed to enter the pools and ponds, the fishes

and turtles will be more than can be consumed. If the axes and bills enter the hills

and forests only at the proper time, the wood will be more than can be used.

When the grain and fish and turtles are more than can be eaten, and there is

more wood than can be used, this enables the people to nourish their living and

mourn for their dead, without any feeling against any. This condition, in which the

people nourish their living and bury their dead without any feeling against any, is

the first step of royal government. Let mulberry trees be planted about the

homesteads with their five mu, and persons of fifty years may be clothed with silk.

In keeping fowls, pigs, dogs, and swine, let not their times of breeding be

neglected, and persons of seventy years may eat flesh. Let there not be taken

away the time that is proper for the cultivation of the farm with its hundred mu,

and the family of several mouths that is supported by it shall not suffer from

hunger.”110

“王如知此，则无望民之多于邻国也。不违农时，谷不可胜食也；数罟不入洿池，

鱼鼈不可胜食也；斧斤以时入山林，材木不可胜用也。谷与鱼鼈不可胜食，材木不可胜

用，是使民养生丧死无憾也。养生丧死无憾，王道之始也。五亩之宅，树之以桑，五十

者可以衣帛矣；鸡豚狗彘之畜，无失其时，七十者可以食肉矣；百亩之田，勿夺其时，

数口之家可以无饥矣。（《孟子·梁惠王上》）

Kang You Wei identified two modern principles, the equality of men and women and

collective security

康有为确认了两条现代原则——男女平等和集体安全。

109 H.G. Creel, Chinese Thought, Mentor Books, 1953, p.72

110 Mengzi, Liang Hui Wang 1, 3.3 孟子, 梁惠王上 3.3 曰：“王如知此，则无望民之多于邻国也。

不违农时，谷不可胜食也；数罟不入洿池，鱼鼈不可胜食也；斧斤以时入山林，材木不可胜用也。

谷与鱼鼈不可胜食，材木不可胜用，是使民养生丧死无憾也。养生丧死无憾，王道之始也。五亩

之宅，树之以桑，五十者可以衣帛矣；鸡豚狗彘之畜，无失其时，七十者可以食肉矣；百亩之田，

勿夺其时，数口之家可以无饥矣；谨庠序之教，申之以孝悌之养，颁白者不负戴于道路矣。七十

者衣帛食肉，黎民不饥不寒，然而不王者，未之有也。

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Equality of Men and Women

男女平等

This principle and the following one, collective security, are modern principles. In The

Book of the Great Unity, Kang You Wei points to nine barriers that must be abolished

in order for humanity to progress, sex boundaries being one of them. He declares

men and women equal in capacity. He says the suppression of women is one of the

greatest crimes of humanity, depriving society of important contributions from half the

world’s population. Below are excerpts from his surprisingly modern statements:

该原则和下一条原则——集体安全——均为现代原则。在《大同书》中，康有为指

出了阻碍人类进步的九个障碍，性别歧视是其中之一。他宣传男女在能力上是平等的。

他说压制妇女是人类最大的罪行之一，剥夺了世界上半数人口对社会的重要贡献。以下

是他的惊人的现代声明的节选。

“Abolishing Sex Boundaries and Preserving Independence

In the world, when there are cases of injustice and inequality in which there are

only one or two persons being unduly repressed….there are many who will go to

law for them and help them. If ten million persons have been unduly repressed,

then we cannot express how many have gone to law for them and helped them, in

times past and present.

去形界保独立

天下不公不平之事，不过偏抑一二人，偏重一二人，则为之讼者、助者纷纭矣。若

偏抑千万人，则古今讼者、助者不可言矣。（康有为：《大同书》，邝柏林选注，辽宁人

民出版社，1994年，第 147页。）

But with regard to the ten and some thousands of years of past history, taking all

the nations of the whole earth together, their incalculable, inconceivable numbers

of people have all alike had a human form, have all alike had human intelligence;

moreover, all men have had particular persons with whom they were most

intimate, whom they loved the most: their women. Yet, men have callously and

unscrupulously repressed them, restrained them, deceived them, shut them up,

imprisoned them, bound them, caused them to be unable to be independent, to

be unable to hold public office, to be unable to be officials, to be unable to be

citizens, to be unable to enjoy participation in public meetings; still worse, men

have caused them to be unable to study, to be unable to hold discussions, to be

unable to advance their names, to be unable to have free social intercourse, to be

unable to enjoy entertainments, to be unable to go sightseeing, to be unable to

leave her house; still worse, men have carved and bound their waists, veiled their

faces, compressed their feet, tattooed their bodies, universally oppressing the

guiltless, universally punishing the innocent. These are worse than the worst

immoralities. And yet throughout the world, past and present, for thousands of

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years, those whom we call Good men, Righteous men, have been accustomed to

the sight of such things, have sat and looked and considered them to be a

matters of course, have not demanded justice for them, have not helped them.

This is the most appalling, unjust, and unequal thing, the most inexplicable theory

under heaven.

若夫经历万数千年，鸠合全地万国无量数不可思议之人，同为人之形体，同为人之

聪明，且人人皆有至亲至爱之人，而忍心害理，抑之，制之，愚之，闭之，囚之，系之，

使不得自立，不得任公事，不得为仕宦，不得为国民，不得预议会，甚且不得事学问，

不得发言论，不得达名字，不得通交接，不得预享宴，不得出观游，不得出室门，甚且

斫束其腰，蒙盖其面，刖削其足，雕刻其神，遍屈无辜，遍刑无罪，斯尤无道之至甚者

矣。而举大地古今数千年号称仁人、义士，熟视坐睹，以为当然，无为之讼直者，无为

之援救者，此天下最奇骇、不公、不平之事，不可解之理矣。（康有为：《大同书》，邝

柏林选注，辽宁人民出版社，1994年，第 147页。）

I now have a thing to do: to cry out the natural grievances of the incalculable

number of women of the past. I now have a great wish: to save the eight hundred

million women of my own time from drowning in the sea of suffering. I now have a

great desire: to bring the incalculable, inconceivable number of women of the

future the happiness of equality, complete unity, and independence.

Now, because in nature there are odd and even, yin and yang, there are then the

mentors of children, male and female birds and animals. This principle extending

to humans, we have men and women. This is assuredly an essential extension of

natural principles, and something which the forms of creatures cannot be without.

Having become human beings, men’s and women’s intelligence and wisdom is

the same, their disposition and temperament is the same, their morality and

immorality is the same, their bodies, heads, hands, and feet are the same, their

ears, eyes, mouths and noses are the same, their ability to walk, sit, and

manipulate is the same, their ability to see, hear, speak, or to be silent is the

same, their ability to drink, eat, and dress is the same, their ability to go about,

see things, to do or to stop doing is the same, their ability to handle affairs and to

use reason is the same. Women are not different from men; men are not different

from women. For this reason women are equal with men in their ability to handle

the occupations of agriculture, industry, business, and commerce.”111

吾今有一事为过去无量数女子呼弥天之冤，吾今有一大愿，为同时八万万女子拯沉

溺之苦，吾今有一大欲为未来无量数不可思议之女子致之平等大同自立之乐焉。夫以物

理之有奇偶、阴阳，即有雌雄、牝牡，至于人则有男女，此固天理之必至而物形所不可

少者也。既得为人，其聪明睿者同，其性情气质同，其德义嗜欲同，其身首手足同，其

耳目口鼻同，其能行坐执持同，其能视听语默同，其能饮食衣服同，其能游观作止同，

其能执事穷理同，女子未有异于男子也，男子未有异于女子也。是故以女子执农工商贾

之业，其胜任与男子同。（康有为：《大同书》，邝柏林选注，辽宁人民出版社，1994年，

第 147 页。）

111 Kang You Wei,Ta T’ungShu, The One World Philosophy of Kang You Wei , Translated by Laurence Thompson, George Allen and Unwin, 1958, p. 149-50.

77

“The most unfortunate thing for a nation, which should seek out its best talent, is

the repression of the worthy.”112

夫国家旁求俊义，握发吐哺以求才，而蔽贤抑才至于千万国、千万年、正载、极无

量数之人才，其不祥孰有大于是欤？（康有为：《大同书》，邝柏林选注，辽宁人民出版

社，1994年，第 149页。）

“Women are not allowed to use their talents and responsibilities for the benefits of

society, but are restricted in their usefulness to one home. They must only take

what their husband gives. This is contrary to their rights and responsibilities as

human beings. Women are regarded by men only from the point of view of their

beauty and sexual desirability. Their dignity as human beings is ignored. Although

all human beings are born of Heaven, and there should be no such thing as

valuable and base, still women are regarded by men as toys.

不许妇女为社会的利益而发挥才智和职责，而是将她们的价值限制在一个家庭。丈

夫给什么就接受什么。这是与她们作为人的权利和责任相悖的。男人仅看女人的美貌和

性。她们作为人的尊严被忽略了。尽管所有人同属天生，没有贵贱之分，但是妇女仍被

男人视为玩物。

Book-learning is essential for us, and especially essential for women, since they

are the mentors of children.”113

妇女之需学，比男子为尤甚。盖生人之始本于胎教，成于母训为多。（康有为：《大

同书》，邝柏林选注，辽宁人民出版社，1994年，第 155页。）

“Now when we consider the earliest societies, it is certain that it was women, and

not men, who discovered and originated all the arts and crafts of civilization. This

is because the men were hunters, who had to no time to sit at home.”114

如果我们考虑到最早的社会，文明的所有工艺和技艺的发现者确然是妇女而非男子。

这是因为男子狩猎，他们没有时间在家里闲坐。（Kang You Wei, Ta T’ungShu, The One

World Philosophy of Kang You Wei, Translated by Laurence Thompson, George Allen and

Unwin, 1958, p. 155）

112 Kang You Wei,Ta T’ungShu, The One World Philosophy of Kang You Wei , Translated by Laurence Thompson, George Allen and Unwin, 1958, p. 151. 113 Kang You Wei,Ta T’ungShu, The One World Philosophy of Kang You Wei, Translated by Laurence

Thompson, George Allen and Unwin, 1958, p. 154.

114 Kang You Wei,Ta T’ungShu, The One World Philosophy of Kang You Wei , Translated by Laurence

Thompson, George Allen and Unwin, 1958, p. 155

78

Collective Security

集体安全

Kang You Wei’s description of the transition to One World includes implementing

world government, world law, and collective security. His thoughts on collective

security appear in the table below.

康有为描述了向同一个世界过渡，包括实行世界政府、世界法律和集体安全。他关

于集体安全的想法如下表。

The Age of Disorder at the

Time the First Foundations

of One World are Laid

大同始基之据乱世

The Age of Increasing

Peace-and Equality, When

One World is Gradually

Coming into Being

大同渐行之升平世

The Age of Complete

peace-and-Equality When

One World has been

Achieved.

大同成就之太平世

The international

conference having agreed

on disarmament, should

there be a state which

does not obey, the various

states may join in attacking

it.

公议会弭兵，若有不听者，

或合各国攻之。

Should an individual state

not obey the disarmament

order of the public

government, the latter can

use its troops and attack it;

or it can combine the

forces of individual states

and attack it.

各国不听公政府弭兵，可调

兵攻之，或合各国之兵攻

之。

There being no states,

there is no obeying or not

obeying, no troops and no

attacking.

无国，无听无不听，无兵，

无攻。

Fig.3 Selection from Kang You Wei’s Chart of the Three Ages in the Evolution of

Uniting the Nations into one World related to Collective Security115

图表 3 康有为“三世表”中与集体安全有关的摘录。（康有为：《大同书》，邝柏林选注，

辽宁人民出版社，1994年，第 113页。）

The principle of collective security implies the nation states must yield some of their

authority to a world government.

集体安全原则，意味着民族国家必须让渡一些权利给世界政府。

115 Kang You Wei,Ta T’ungShu, The One World Philosophy of Kang You Wei, Translated by Laurence Thompson, George Allen and Unwin, 1958, p. 105.

79

“When (Dr. Liu Chieh116) the head the Chinese delegation to the United Nations

Conference in San Francisco said, ‘If there is any message that my

country…wishes to give this conference, it is that we are prepared…to yield if

necessary a part of our sovereignty to the new international organization in the

interest of collective security’, he was but voicing the traditional spirit of China, the

idea of universal harmony.”117

当参加联合国大会之中国之代表团团长在旧金山说：“如果我国有任何讯息要带给

大会，那就是我们为了集体安全之利益，遇到必要时，随时准备把我们部分主权转交给

此一国际组织。”他只是表达中国之传统精神世界大同之理想观念而已。（吴经熊“中国

法律与政治哲学”，载《中国人的心灵：中国哲学与文化要义》，台湾东海大学哲学系编

译，第 207页。）

2.2 Society-Building Concepts and Spiritual Principles: Reflections

2.2 关于社会建构的概念和精神原则：思考

The construction of the Great Unity, where the spiritual is expressed in the material,

requires the identification and application of society-building concepts and spiritual

principles.

在大同的建构中，精神通过物质得到表达；大同的建构需要对社会-建构的概念和

精神原则进行识别和运用。

We can refer to those found in China’s sacred literature as “spiritual” because they are

tied to three dimensions of spiritual life： 118

116 Liu Chieh, a career diplomat who served as Taiwan's delegate to the United Nations from 1962 to

1971. Dr. Liu served China's Nationalist Government before 1949, and the Taiwan Government after

the Communist takeover on the mainland in 1949. Dr. Liu was the Chinese delegate to the preparatory

meetings at Dumbarton Oaks in 1944 and San Francisco in 1945 that led to the founding of the United

Nations. Later he was the Chinese delegate to the organization's Trusteeship Council, serving as its

president. In 1962 he was named permanent representative at the United Nations, a post he held until

1971. Since the United Nations had not yet recognized China's Communist Government, Dr. Liu took

the seat accorded to China on the Security Council, frequently assuming the rotating presidency. He

was also the delegate to the General Assembly, where he served as President.

117 John. C.H. Wu, Chinese Legal and Political Philosophy, The Chinese Mind, Edited by Charles A.

Moore, University of Hawaii press, Honolulu, 1968, p. 231.

118 Most of this understanding of the meaning of principles is taken from a chapter by Dr. Farzam Abab in The Lab, the Temple, and the Market: Reflections at the Intersection of Science, Religion and Development, IDRC, 2000, pp. 197-205.

80

中国圣典中的社会-构建原则可以被称为“精神性”的，因为它们与精神生活的三

个维度相联系。

First, these principles describe an aspect of our spiritual nature, a reflection of the

divine within us, a deep yearning of our soul. The Great Unity ("oneness of

humankind"), for example, refers to an inner spiritual consciousness of and a longing

for oneness and unity among all people.

首先，这些原则描述了我们精神本质的一个方面，我们内在的神性和灵魂的深切渴

望。例如，大同（人类一体）指团结所有人的一种内在精神意识和渴望。

Second, they describe an outer, social state in which this inner quality finds its

expression; thus becoming a collective goal. They are also environments in which the

inner spiritual quality can be nurtured. For example, a condition of war, conflict, or

division is an environment in which our inner yearning for oneness finds itself

wounded and oppressed; it thus generates a strong desire to change the situation and

build a world of peace and oneness among humans. The goal of the Great Unity, for

example, includes the principle of oneness, and a description of the environment that

expresses that oneness.

其次，它们描述了外在的社会状况，在这个社会状况中内在品质得到表达，成为一

个集体目标。它们还是内在的精神品质得以培育的环境。例如，战争、冲突或者分裂是

一种环境，在这种环境中，我们对团结的内在渴望受到伤害，受到压制；因此激发了改

变局面和在民众中建立和平、团结的世界的强烈渴望。例如，大同的目标包括团结的原

则和描述团结的社会环境。

Third, they are guides to action in the realization of the inner yearning toward their

outer expression.

其三，在内在渴望外化的过程中，它们是行动的指南。

These principles are both indigenous, rooted in China’s philosophical heritage, and

they are universal. While they are not associated with any particular religious system,

they are regarded as expressions of the will of Heaven. As such, they are not simply

secular public values and social ideals, they are “spiritual” principles; ones that give

China and the world’s religious systems a common ground for discourse.

这些原则既是本土的，植根于中国的哲学遗产，同时也是普遍的。尽管它们无关乎

任何具体的宗教系统，仍被认为是天意的表达。因此，它们不单是世俗的公共价值和社

会理想，它们是“精神”原则；这些精神原则给中国和世界宗教系统一个共同的探讨基

础。

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“Spiritual principles are not simplistic, mechanical techniques or formulas, offering

instant solutions to all problems. Only a process of action, reflection on action,

research and study can improve our capacity to apply spiritual principles. The

study and application of “spiritual” principles has the ability to help shape and

sustain enduring social structures toward the building of a better future.（译者按：

找不到原文。）

精神原则并不是可以拿来解决一切问题的简化的机械技术或公式。只有行动、反思、

研究、学习的过程，才可以提高我们运用精神原则的能力。学习和使用精神原则，有助

于塑造和维持能够建设美好未来的社会结构。（译者自译，出处不明）

“To translate principles into action, one must engage in a process of learning, a

process whose methods must be scientific.”119

要将信念转化为行动，一个人就必须投身于学习中，还要有科学的方法作指导。（沙

伦·M.P.哈珀主编：《实验室、庙宇、市场——对科学、宗教和发展交互作用的反思》，

张继涛等译，广东人民出版社，2006年，第 250页。）

“There are spiritual principles, or what some call human values, by which

solutions can be found for every social problem. Any well-intentioned group can

in a general sense devise practical solutions to its problems, but good intentions

and practical knowledge are usually not enough. The essential merit of spiritual

principle is that it not only presents a perspective which harmonizes with that

which is imminent in human nature, it also induces an attitude, a dynamic, a will,

an aspiration, which facilitate the discovery and implementation of practical

measures. Leaders of governments and all in authority would be well served in

their efforts to solve problems if they would first seek to identify the principles

involved and then be guided by them.120

精神原则，或所谓的价值观，是能够为任何社会问题提供解答的。一般来说，任何

善意的团体都可以制定出解决自身问题的办法。但是，仅有善意和实用知识往往是不够

的。精神原则的基本价值在于，它不仅提供了符合人的真正本性的观点，还引发出相应

的态度、动力、意愿和抱负，从而促进人们去发现并执行各种实际措施。各政府领导人

和所有当权者若能先确定有关的精神原则，然后依照这些原则行事，解决问题的努力就

会富有成效。

119 Farzam Arbab, Promoting a Discourse on Science, Religion, and Development, in The Lab, the Temple, and the Market: Reflections at the Intersection of Science, Religion and Development, IDRC, 2000, p.198.

120 The Universal House of Justice, The Promise of World Peace, Section 2, October 1985:

82

3.0 The Method of Development

3.0 社会进化的路径

3.1 The Method of Development: Compilation

3.1 社会进化的路径：汇编

If we take The Great Unity as the goal, the policy, and direction of development for the

protagonists, we can take The Great Learning as the approach and methodology.

如果把大同作为目标，作为政策和动力元素的发展方向，那么我们以《大学》

为路径和方法。

Although only a short chapter from the Confucian work, the Classics of Rites, The

Great Learning is one of the four cornerstone texts of Confucianism.

《大学》最初只是儒家经典《礼记》中的一个短篇，后来成为儒家四大基础性文本

之一。

“In the Northern Song Dynasty, Confucian scholars separated it from Classics of

Rites and the Southern Song Dynasty Confucian master Zhu Xi rearranged the

work and included it into The Four Books, along with The Doctrine of the Mean,

The Analects of Confucius and The Mencius. The Great Learning has since been

a classic work on Confucianism.

在北宋，儒家学者把它从《礼记》中分离出来。南宋的大儒朱熹将它重新编排，把

它与《中庸》、《论语》、《孟子》并列为四书。《大学》从此成为儒家经典之一。

In the book, the thoughts on "self cultivation, family regulation, state governing

and peace seeking in the whole world" were seen by ancient Chinese people as a

golden rule for a person's moral cultivation. Even today, the thoughts have a

profound influence on Chinese people's way of thinking.

《大学》里“修身、齐家、治国、平天下”的思想，被古代中国人视为个人道德修

养的金律。

After the Song and Yuan Dynasties, The Great Learning became a required

textbook in schools and a must-read for imperial examinations, causing a

far-reaching impact on ancient education of China.”121

宋元之后，《大学》成为私塾的教科书，和科举考试的必读书，对古代中国的教育

产生了深远的影响。（http://history.cultural-china.com/en/173History568.html）

The first part of The Great Learning is as follows:

《大学》的第一部分如下：

121 http://history.cultural -china.com/en/173History568.html

83

“What the Great Learning teaches, is to illustrate illustrious virtue; to renovate the

people; and to rest in the highest excellence. The point where to rest being known,

the object of pursuit is then determined; and, that being determined, a calm

unperturbedness may be attained to. To that calmness there will succeed a

tranquil repose. In that repose there may be careful deliberation, and that

deliberation will be followed by the attainment of the desired end.

Things have their root and their branches. Affairs have their end and their

beginning. To know what is first and what is last will lead near to what is taught in

the Great Learning.122

大学之道，在明明德，在亲民，在止于至善。知止而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得。

物有本末，事有终始，知所先后，则近道矣。

From the first part, we learn the leader’s goals for development is “to illustrate virtue

throughout the kingdom”. What are the “illustrious” virtues? A neo-Confucian guide to

behavior by Zhu Xi described them as five virtues and five behaviors: Benevolence

(ren) 仁, Loyalty (yi)义, Courtesy (li) 礼, Knowledge (zhi) 智, Trust (xin) 信, and,

Gentle (wen) 温, Sincere (liang) 良, Respectful (gong) 恭, Unassuming, simplicity

(jian) 俭, Deferential (rang) 让. The more virtue is established, and the more society

is based on spiritual principles, the more it will prosper.

从《大学》的第一部分，我们知道领袖们的发展目标是“明明德于天下”。什么是

“明”德呢？朱熹的宋明理学的行动指南是五德五行——仁礼义智信和温良恭俭让。品

德愈是被确立，社会愈是会建立在精神原则之上，社会愈加繁荣。

The attainment of the desired result requires “careful deliberation”. The dictionary

defines deliberation as “long and careful consideration or discussion by a group of

persons (as a jury or legislature) of the reasons for and against a measure”. It requires

mature consultation.

要得到想要的结果，需要“虑”。词典中将“虑”定义为“一群人（陪审团或者立

法机构）长久而慎重地考虑或讨论支持或反对一个举措的理由”。“虑”需要成熟的磋

商。

122 Confucianism, Li Ji , Da Xue 1:孔子礼记大学 1:大学之道，在明明德，在亲民，在止于至善。知

止而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得。物有本末，事有终始，知所

先后，则近道矣。

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The second part, which most of the educated older generation in China can almost

recite by heart, is as follows:

中国较年长的受过教育的人，大多都对《大学》的第二部分耳熟能详。

“The ancients who wished to illustrate illustrious virtue throughout the kingdom123,

first ordered well their own states. Wishing to order well their states, they first

regulated their families. Wishing to regulate their families, they first cultivated their

persons. Wishing to cultivate their persons, they first rectified their hearts.

Wishing to rectify their hearts, they first sought to be sincere in their thoughts.

Wishing to be sincere in their thoughts, they first extended to the utmost their

knowledge. Such extension of knowledge lay in the investigation of things.

Things being investigated, knowledge became complete. Their knowledge being

complete, their thoughts were sincere. Their thoughts being sincere, their hearts

were then rectified. Their hearts being rectified, their persons were cultivated.

Their persons being cultivated, their families were regulated. Their families being

regulated, their states were rightly governed. Their states being rightly governed,

the whole kingdom was made tranquil and happy. From the Son of Heaven down

to the mass of the people, all must consider the cultivation of the person the root

of everything besides. It cannot be, when the root is neglected, that what should

spring from it will be well ordered. It never has been the case that what was of

great importance has been slightly cared for, and, at the same time, that what

was of slight importance has been greatly cared for.”124

古之欲明明德于天下者，先治其国；欲治其国者，先齐其家；欲齐其家者，先修其

身；欲修其身者，先正其心；欲正其心者，先诚其意；欲诚其意者，先致其知，致知在

格物。物格而后知至，知至而后意诚，意诚而后心正，心正而后身修，身修而后家齐，

家齐而后国治，国治而后天下平。自天子以至于庶人，壹是皆以修身为本。其本乱而末

治者否矣，其所厚者薄，而其所薄者厚，未之有也！

From the second part of The Great Learning, we see a logical, systematic

process that links the well-being of the state to the inner condition of the individual,

and links the spiritual growth of the individual to contributions made to the well-being

123 The translation of 天下 is “kingdom”. Literally, it means “under heaven”. It could also apply to

the whole earth.

124 Confucianism, LiJi, DaXue 2:大学 2:古之欲明明德于天下者，先治其国；欲治其国者，先齐其

家；欲齐其家者，先修其身；欲修其身者，先正其心；欲正其心者，先诚其意；欲诚其意者，先

致其知，致知在格物。物格而后知至，知至而后意诚，意诚而后心正，心正而后身修，身修而后

家齐，家齐而后国治，国治而后天下平。自天子以至于庶人，壹是皆以修身为本。其本乱而末治

者否矣，其所厚者薄，而其所薄者厚，未之有也！此谓知本，此谓知之至也。"Cultivate oneself 修

身"， "Regulate the family 齐家"，"Govern the nation 治国"，"Renovate the World 平天下".

85

of the family and the state. We see spiritual qualities based on reason, on the

extension of knowledge through the investigation of reality by the individual. Sincere

thoughts, rectified hearts, cultivated persons rest on a foundation of knowledge

ascertained though independent search for truth. This strong connection between the

rational and the practical is a Chinese characteristic; it inhibits superstition and

increases the likelihood of tangible and useful results.

在《大学》的第二部分，我们看到一个逻辑化的系统过程，这一过程将国家的福祉

与个人的内心状态联系起来，将个人的精神成长与个人对家国的贡献联系起来。灵性品

质是建立在理性基础上的，是建立在“格物”之上的。人的诚意、正心和修身，以独立

探求真理而确定的知识为基础。理性与实践之间的强大关联是中国的特征，它抑制了迷

信，获得客观、有用的成果的可能性大增。

86

3.2 The Method of Development: Reflections

3.2 社会进化的路径：思考

Before looking at the methods suggested by the Great Learning, let us review briefly

the goals mentioned in both the Great Unity and the Great Learning.

在审视《大学》的方法之前，让我们简要回顾一下《大同书》和《大学》里提到的

目标。

The Great Unity is itself, the larger goal. It provides a list of signs that the Great Unity

is being realized:

《大同书》本身就是一个更大的目标。它列出了大同正在实现的一些迹象：

Universal openness and fairness;

All the world will be a common possession;

The whole world is bent upon the common good.

Leaders of society will combine talent, virtue, and ability.

The wise and able are elected (selected).

The cultivation of sincerity and harmony; and

Love extends beyond the family to the society at large.

All men will be bound by equal ties of intimacy.”

普遍的开放和公正；

天下为公；

全天下的人都致力于公共利益；

社会领袖集才、德和能力于一身；

选贤与能；

培养诚实与和谐；

从爱家人到爱社会；

所有人都一样亲密。”

Before introducing its method, the Great Learning opens with a reminder of what the

goals are. Although expressed more generally than the specific goals of the Great

Unity, they are totally compatible and remind us of the importance of the spiritual

foundation of material development. The spiritual goals in the opening lines of the

Great Learning are:

在引介其方法之前，《大学》开篇就提醒我们目标是什么。尽管相比于《大同书》

中的具体目标，《大学》的目标更加宽泛，但是它们是完全互洽的，提醒我们物质发展

的灵性基础很重要。《大学》开篇几行所包含的灵性目标有：

87

to illustrate illustrious virtue; 明明德

to renovate the people; and 亲民

to rest in the highest excellence. 止于至善

Remembering and knowing these goals induces a calm determination that will lead to

success. This is emphasized very strongly:

记着这些目标，就有一种走向成功的平静的决心。这一点被反复强调。

“The point where to rest being known, the object of pursuit is then determined;

and, that being determined, a calm unperturbedness may be attained to. To that

calmness there will succeed a tranquil repose.

知止而后有定，定而后能静，静而后能安。（《大学》）

The goal being clear, the next step is “careful deliberation”, or consultation. There is a

sense of confidence that by knowing the end in the beginning, the “deliberation will be

followed by the attainment of the desired end”.

目标清楚以后，下一步是“虑”，或磋商。人们相信如果一开始就想到结果，就能

“虑而后能得”。

“In that repose there may be careful deliberation, and that deliberation will be

followed by the attainment of the desired end. Things have their root and their

branches. Affairs have their end and their beginning. To know what is first and

what is last will lead near to what is taught in the Great Learning.125

知止而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得。物有本末，

事有终始，知所先后，则近道矣。（《大学》）

“What is first?” Starting with the larger goal of “illustrating illustrious virtue throughout

the kingdom”, the passage spirals, climbing up through the social strata. Step by step,

it moves from a virtuous kingdom, to well-ordered states, to regulated families, and

cultivated persons. The search for the starting point does not stop here; it moves on to

the inner condition of the person. The journey continues with another series of steps;

a cultivated person requires a rectified heart, which depends on sincere thoughts.

These, in turn, require “they extend to the utmost their knowledge”. How does the

person extend his or her knowledge? Here The Great Learning finally comes to its

125 Confucianism, Li Ji , Da Xue 1:孔子礼记大学 1:大学之道，在明明德，在亲民，在止于至善。知

止而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得。物有本末，事有终始，知所

先后，则近道矣。

88

root, and says “what is first”. The starting point is clearly stated, “Such extension of

knowledge lay in the investigation of things”.

“何为先呢？”这段话始于“明明德于天下”的宏大目标，攀越社会阶层，一步步

从有德的王国，到国治，到齐家，到修身。对起点的寻觅并未止步于此；它深入到人的

内在状态。这个旅程继续着另一系列的步骤；修身之人要正其心，正心又依赖于诚其意。

这些又要求“他们致知”。如何致知呢？《大学》终于在这里寻到了它的根，道出了“何

为先”。起点被陈述得非常清楚——“致知在格物”。

The rest of the passage spirals back out from this pivotal starting point. It moves back

through the inner life of the individual and out into the society at large, climbing the

layers of social organization from family to kingdom. The final result is “the whole

kingdom was made happy and tranquil”.

这一段的其余部分又回到这一关键的出发点。它回到个人的内在生命，又外化到大

社会中，攀越了从家庭到天下的社会组织。最终的结果是“天下平”。

Learning Mode

学习模式

The Great Learning places individuals in learning mode; expanding their knowledge,

investigating reality, making their thoughts sincere, rectifying their hearts, cultivating

their persons; and then applying that knowledge, in actions, carried out in service to

the family and the larger society.

《大学》置个人于学习中；致知，格物，诚意，正心，修身；然后将知识运用在行

动中，服务于家庭和社会。

It is useful to recall what, according to the ancient Chinese view, the individuals are:

根据中国古人的观点，有必要回顾一下个人是谁。

Spiritual beings, capable of knowing their own nature and of knowing

Heaven.126

精神存在，知其性且知天。

Possessed of a vast, flowing moral spirit!...exceedingly great, and

exceedingly strong….without it, man is in a state of starvation.127

126 Mencius 7, Exhausting the Mind A, 1.

127 Mencius, Gong Sun Chou I:2

Mengzi 公孙丑上, 2: “敢问何谓浩然之气？”曰：“难言也。其为气也，至大至刚，以直养而无害，

则塞于天地之闲。其为气也，配义与道；无是，馁也。是集义所生者，非义袭而取之也。行有不

慊于心，则馁矣。我故曰，告子未尝知义，以其外之也。必有事焉而勿正，心勿忘，勿助长也。

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有浩然之气者。其为气也，至大至刚……无是，馁也。（《孟子·公孙丑上》）

The product of the attributes of Heaven and Earth,…

天地之性的造物

The heart and mind of Heaven and Earth,…128

天地之心也。（《礼记·礼运》）

Fig.4 Diagram of the Great Learning

图 4. 《大学》图表

The Great Learning points to the investigation of reality and the extension of

knowledge by spiritual beings possessed of a vast, flowing moral spirit as the pivotal

activity underlying process of development.

《大学》指出格物致知是支撑发展过程的一个关键活动，格物致知的主体是有着浩

然之气的作为精神存在的人。

无若宋人然：宋人有闵其苗之不长而揠之者，芒芒然归。谓其人曰：‘今日病矣，予助苗长矣。’

其子趋而往视之，苗则槁矣。天下之不助苗长者寡矣。以为无益而舍之者，不耘苗者也；助之长

者，揠苗者也。非徒无益，而又害之。”

128 Confucianism, The Classic of Rites, LiYun 20, The meaning of sacrifices

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The spiritual qualities of the individual (sincerity of thought, rectified heart, and

cultivated person) rest on a foundation of knowledge sought for and understood by

the individual, and not on superstition or blind imitation. It assumes the spiritual

qualities and capacity of the individual are needed to achieve the goals of

development, and one of the goals of development is the appearance of those

qualities and capacities. The family, the society at large, and all its institutions, require

for their development and proper functioning, thinking individuals who seek to extend

their knowledge and cultivate their spiritual capacity.

精神品质（诚意、正心、修身）建立在个人所寻求和理解的知识上，而非迷信与盲

从。它假设：为了实现发展目标，需要精神品质和能力，发展的目标之一是展现这些品

质和能力。家庭、社会连同所有机构，需要适当发展和使用这些品质和能力，需要努力

求知和发展自身精神的有思考的人。

In our era, with its vast increase in knowledge “across an ever-expanding range of

disciplines”; with the emergence of the internet both as a source of knowledge and as

a means of communication, collective decision-making and action; and “the

increasing ability of the masses of humankind to articulate their aspirations and needs”

129 it is easier to image an individual initiating constructive social activity. Given the

centuries of primarily authoritarian social conditions throughout the world, it is

astounding that Confucius, 2500 years ago, should identify this approach as the

starting point of development. It is significant that Confucius was willing to trust the

intelligence and initiative of mankind in general. 130 Even today, with so many

conditions favoring the individual’s role as a protagonist, it is still a greatly underused

capacity.

在我们的时代，随着“知识增长使得学科门类不断增多”；随着互联网作为知识之源、

交流、集体决策和行动手段的出现，随着“民众表达意愿和需求的能力日益增强”，（全

球繁荣研究所，《科学、宗教与发展——若干初步思考》，澳门，新纪元国际出版社，2009

年，第 1 页。）更容易期待能够发起社会活动的个人。令人吃惊的是，在全世界基本上

都是专制社会的世纪，孔子在 2500 年前竟将这一方法作为发展的起点。重要的是，孔

子愿意相信智能和人类普遍的创造性。在今天，尽管有很多有利于个人作为动力元素的

条件，很大程度上，个人仍然未被开发。

“As the purpose of development is being redefined, it will become necessary also

to look again at assumptions about the appropriate roles to be played by the

protagonists in the process. The crucial role of government, at whatever level,

requires no elaboration. Future generations, however, will find almost

incomprehensible the circumstance that, in an age paying tribute to an egalitarian

129 Science, Religion and Development: Some Initial Considerations, Prepared by the Institute for

Studies in Global Prosperity.

130 Chinese Thought, p. 113.

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philosophy and related democratic principles, development planning should view

the masses of humanity as essentially recipients of benefits from aid and training.

Despite acknowledgement of participation as a principle, the scope of the

decision making left to most of the world's population is at best secondary, limited

to a range of choices formulated by agencies inaccessible to them and

determined by goals that are often irreconcilable with their perceptions of

reality.”131

一旦我们对“发展目标”重新定义，那么对当事人在发展过程中所扮演的角色

进行重新审视便属势在必行。各层政府机构在社会发展方面的重要作用是不言而喻

的。然而，在一个颂扬平等主义和民主原则的时代里，发展计划却将广大民众视为

援助和训练的被动接受者，后代人一定会对此感到不可思议。尽管“民众参与”是

公认的原则，然而留给世界绝大多数人民的决策范围充其量是次要性的：他们的选

择范围被高不可及的机构所规定，并常常受那些与他们的现实观背道而驰的目标所

制约。（世界正义院：《人类的繁荣》，李绍白译，在《谁在书写我们的未来？——

巴哈伊全球愿景》，澳门新纪元国际出版社，2009年，第 29-30页。）

The Great Learning does not ignore these qualities and capacities; it takes them as

the starting point of development, “the root of all besides”. Individual reflection on their

own social action generates new and deeper experience-based understandings,

knowledge, and capacity.

《大学》没有忽视这些品质和能力；它将它们作为发展的起点，“一切之本”。个

人对自己的社会行动的反省，产生了新的、更深层的、经验性的理解、知识和能力。

Fig. 5 The Pivot Point of the Great Learning

131 The Universal House of Justice, Prosperity of Humanity, 1995. p.2

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图表 5. 《大学》的支点

Twin Goals

双重目标

The Great Learning describes the simultaneous pursuit of twin, inter-related activities:

self-transformation and social transformation; the cultivation of personal knowledge

and virtue, and the application of that learning in service to family and state.

《大学》描述了并行的两种相互关联的活动：自身转变与社会转变；发展个人的知

识与品德，将知识应用于对家庭和国家的服务。

The passage puts the individual, the family, the state, and the kingdom, all on the

same Path (or Way), the establishment of the Great Unity. Individual transformation

through investigation, learning, and self-cultivation, is extended and completed by

participating in the transformation of society. Responsible protagonists investigate

reality, develop their inner thoughts, virtues, and capacities, and choose their

contributions to the development of a just and united world. The feedback from the

practical experience gained from this social action effects deeper transformation in

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the individual. Individual potential is developed in the context of, and through service

to, society. The structure of the passage implies the process loops continuously and

moves from inner to outer and back again. It is easy to image a dynamic

action-reflection feedback relationship between the individual and society.

这一段将个人、家庭、国家、天下都置于同一道路上——大同的建立。个人通过探

求、学习和自我修养而转变，个人转变通过参与社会的转变而得到延伸和完满。负责任

的动力元素，探求真理，发展他们的内心思想、品德和能力，对一个正义、团结的世界

的发展作出贡献。从社会活动中得到的实际经验和反馈，影响到个人的深刻转变。这一

段的结构中所蕴含的过程循环不已，从内到外，从外到内。在个人和社会之间，很容易

想象出一个动态的行动-反省的回馈关系。

“People in the transcendental sphere serve Heaven and assist in the natural

transformation of things. In doing so they investigate the principle of the universe

and fulfill the nature of the universe….And this is serving Heaven.”132

吾人在超越范围内事天而帮助物之自化，如此便是穷宇宙之理而体现宇宙之性……

穿透此等神秘而懂得宇宙之生化便是完成宇宙之工作……此即事天。（陈荣捷“中国宗

教中之个人”载《中国人的心灵——中国哲学与文化要义》，台湾东海大学哲学系编译，

第 277 页。）

The institutions of family and state depend upon cultivated individuals for their

regulation and tranquility. Social advancement is attained not just through the

transformation of individuals, or just through the transformation of social organization

and institutions. In the Great Learning, the two processes are seen as mutually

interdependent, in reciprocal relationship. The goal of the individual is not limited to

his or her own salvation but, rather, it is tied to, and derives its attainment, through the

collective progress of the whole.

家庭和国家依赖于有修养的个人才能够得以规范和安宁。社会要发展，不能仅靠个

人的转变，也不能仅靠社会组织和机构的转变。在《大学》中，这两个过程被视为相互

依赖的，是互利的关系。个人的目标不限于个人的救赎，而是系于并通过大家的集体进

步来实现。

“Only the one with the utmost sincerity under heaven can know exhaustively his

own nature. Knowing this, he will be able to know exhaustively the nature of man.

Knowing this, he will be able to know exhaustively the nature of things. Knowing

this, he will be able to support the creative acts of Heaven and Earth, thus he will

be in a position to participate with Heaven and Earth”133

132 Prof. Fung Yu Lan, 1890-Neo-Confucian, 132Quoted by Wing-Tsit Chan, The Individual in Chinese

Religions, The Chinese Mind, Edited by Charles A. Moore, University of Hawaii press, Honolulu, 1968,

p.292.

133 Doctrine of the Mean (Zhong Yong), 22

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唯天下至诚，为能尽其性；能尽其性，则能尽人之性；能尽人之性，则能尽物之性；

能尽物之性，则可以赞天地之化育；可以赞天地之化育，则可以与天地参矣。（《中庸》）

“Desiring to maintain one, one sustains others; desiring to develop oneself, one

develops others”.134

己欲立而立人，己欲达而达人。（《论语·雍也》）

“The virtuous man wants others to succeed”.135

君子成人之美。（《论语·颜渊》）

“To enjoy being in groups, and to hate solitude, to mutually assist and mutually

help, is what gives pleasure to man’s nature”.136

夫喜群而恶独，相扶而相植者，人情之所乐也。《康有为：《大同书》，邝柏林选注，

辽宁人民出版社，1994年，第 7页。》

“Confucian life was a commitment to becoming fully human, to realizing all the

worthy human nature endowed in each person by heaven. According to

Confucian tradition, a person had an obligation to cultivate the self in order to be

of service to oneself and to others. The goal for both self-cultivation and service

to others was the creation of a peaceful world. The vision was predicated on the

assumption that the task of becoming fully and authentically human could only be

accomplished within a social setting. A person was formed first in the family, the

local community, through education, and then in service to the broader

world….Confucians...depended on the joint support of self-cultivation and

education to in order to reach these goals.

儒者的生命追求是完人，实现上天赋予的所有有价值的人类品性。儒家传统认为，

为了能够利己利人，一个人有责任自我发展。自我发展和服务他人的相兼顾的目标，是

创造一个和平的世界。它基于如下假设：只有在社会背景中，才能成为完全的、真正的

人。一个人首先生在一个家庭，一个地方社会，通过教育和服务于广阔的世界……儒者

依赖自身修养和教育的联合支持，才能达成这些目标。

“The process of self-cultivation was also described as a broadening and a

deepening of the human person.

自我修养过程，也被描述为人的拓展和深化。

134 Confucius, Analects

135 Analects 15:23 论语 15：23。

136 Kang You Wei,Ta T’ungShu, The One World Philosophy of Kang You Wei , Translated by Laurence Thompson, George Allen and Unwin, 1958, p. 69.

95

“The broadening depends on the fact that a person only becomes fully human in

relationship to other persons. We all begin life in a family and then move out

toward increasingly complex social relationships…..all of these human

relationships have an ethical character to them. Human growth is a broadening of

vision, of relationship, and of the ethical bonds that hold people together in

community from the intimate bonds of the family to the vast expanse of the

Chinese empire and beyond.

人的扩展基于如下事实：一个人只有在与他人的关系中才能成为完全的人。我们的

生命都是从一个家庭开始的，然后朝向更加复杂的社会关系……所有这些人际关系对于

他们都具有一种伦理特征。人的成长是视野的拓宽，人际关系的拓宽，伦理纽带的拓宽，

伦理纽带把所有人聚在一个社团中，从家庭的亲密纽带到广大的中华帝国，甚至以外。

“The deepening process comes with reflection on the ethical dimensions of

broadening through social interactions. The horizontal dimension of life connects

us to other people and society, whereas the vertical connects us to the Dao

itself.”137

对社会交往、扩展的伦理维度的反思，就是人的深化过程。生活的横向维度，将我

们与他人和社会联系起来，而纵向维度则将我们与道联系起来。（Confucianism: A Short

Introduction, J. and E. Nagai Berthrong, One World Press, London, p.31）

“Confucius focuses on the perfection of human conduct, a cultivation that can

only take place by engaging and maintaining relationships with other people in a

social context. Living the life of a recluse is thus unacceptable and merely talking

about ideals without practicing them is of little value”. Become a “junzi”.

Honorable person. Honor is achieved not by birth but by effort, through

developing human relations in compliance with such virtues as humanity

(ren)…For him, the Way lies in enacting these ideals.”138

儒家着力于完善人的行为，只有在社会环境中建立、维系与他人的关系，才能修身。

隐居生活因此不被接受，空谈理想而不身体力行也是没有价值的。要成为“君子”，成

为受人尊敬的人。荣誉不是靠出身而是靠努力获得的，要努力发展人际关系并顺应“仁”

等等德性……对他而言，道就在于践行这些理想。

The idea of pursuing a path of development where the realization of one’s capacity by

“assisting the transformation and nourishing powers of Heaven and Earth” is central to

Chinese thought. According to Prof. Y.P. Mei, in his summary of Chinese ethics:

中国思想的核心是追寻一条发展道路，在这条道路上，个人的能力通过辅助天地的

化育之力而实现出来。梅贻宝教授在对中国伦理的概述中说：

137 Confucianism: A Short Introduction, J. and E. Nagai Berthrong, One World Press, London, p.31

138 Debrorah Sommer, Chinese Religion: an Anthology of Sources, p. 41 司马黛兰《中国宗教》。

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a) Running through life and the universe is one all-pervading principle,

rational and ethical in nature.

弥漫人生与宇宙者，为一普遍原理，其本性即合乎理性，亦合乎伦理。Man’s

duty is to follow this principle (running through life) which brings him into

harmony with society and in tune with the universe.

人生之任务即在遵循此一原理，以与社会相和谐，且与宇宙求协调。

b) Evil results when there is a deviation from this path.

背叛此道，即成邪恶。

c) Every mortal has in him the capacity to become a sage.

凡人均可成贤成圣。

d) The sage is one who ‘assists the transformation and nourishment of

Heaven and Earth, and so with Heaven and Earth forms a ternion’

(quoted from Zhong Yong).139

圣人乃“赞天地之化育，则可以与天地参矣”之人物。（梅贻宝，“中国哲

学之社会、伦理与精神价值基础”，载《中国人的心灵：中国哲学与文化要

义》，台湾东海大学哲学系编译，第 119页。）

As the spiritually aware and responsible protagonist of social development makes

contributions to the world around him, the earth becomes a mirror of Heaven,

manifesting a dynamic coherence between the material and the spiritual. It is “a

system giving free play to individual creativity and initiative but based on co-operation

and reciprocity.”140

有灵性觉悟和责任心的社会发展动力元素，对周围的世界做出贡献。随之，尘世变

成天堂的镜子，显示出物质与精神的动态一致性。它是一种“既能让个人自由发挥创造

性和主动性，又有合作与互惠做基础的社会体制”。（世界正义院：《世界和平的承诺》，

李绍白译，载《谁在书写我们的未来？——巴哈伊全球愿景》，澳门新纪元国际出版社，

2009 年，第 5页。）

139 Y.P. Mei, The Basis of Social, Ethical, and Spiritual Values in Chinese Philosophy, The Chinese Mind, Edited by Charles A. Moore, University of Hawaii press, Honolulu, 1968, p. 150. 140 The Universal House of Justice, The Promise of World Peace, 1985

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Fig. 6 The Reciprocal Relationship between the Individual and Society

图表 6 个人和社会的互惠关系

Capacity-Building

能力建设

How do we move in the direction indicated by the Great Unity and the Great Learning?

What capacity-building efforts will be required? How do we nurture, train, and employ

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this reservoir of spiritual potential and capacity for socially-beneficial action? What

understandings, qualities, capacities, attitudes, and skills should we bring to the task

of building families, local communities, and the institutions of the Great Unity?

如何朝着《大同书》、《大学》的方向前进呢？如何努力进行能力建设？如何培养、

训练、使用这个精神潜能和能力库，作出有益于社会的行动呢？在建设有大同性质的家

庭、地方社区和机构时，我们可以带入何种理解、品质、能力、态度和技巧？

“The enterprise of building human capacity, of fostering constructive personal,

community and institutional change, is increasingly being recognized as the

fundamental purpose of development. When viewed as capacity building,

development is concerned principally with the generation, application, and

diffusion of knowledge.

能力建设，促进个人、社区和机构的建设性转变，这些日益被当作发展的基本目的。

当把发展看作能力建设时，发展主要涉及知识的生成、应用与传播。

“Knowledge is the propeller of civilization. Participating in the generation and

application of knowledge is an inalienable right of every human being on the

planet. Within this context we propose that development focus on building

capacity in individuals, communities, and institutions – the three protagonists

who must participate in the construction of material and spiritual

civilization.141

知识的力量当作文明的助推器。参与知识的生产和运用是每个地球公民不可剥夺的

权力。在此情景下，我主张发展应重点培养个人、社会和机构的能力，三者都应该参与

物质文明和精神文明建设。（沙伦·M.P.哈珀主编：《实验室、庙宇、市场——对科学、

宗教和发展交互作用的反思》，张继涛等译，广东人民出版社，2006年，第 264页。）

The following is a description of capacity building followed by a suggested list of

capacities. They come from a statement by the Institute for Studies in Global

Prosperity:

以下是对能力建设的一种描述，以及一系列受到推崇的能力。它们出自全球繁荣研

究所的一份声明。

“Hence, capacity building as proposed here entails the enabling of the

individual to manifest innate powers in a creative and methodical way, the

shaping of institutions to exercise authority so that these powers are

channeled towards the upliftment of the members of society, and the

development of the community so that it acts as an environment conducive to

141 Dr. Farzam Arbab, Promoting a Discourse on Science, Religion, and Development, in The Lab, Temple, and the Market: Reflections at the Intersection of Science, Religion and Development, IDRC, 2000, p. 210

99

the release of individual potential and the enrichment of culture. The

challenge to all three is to learn to use material resources and intellectual and

spiritual endowments to advance civilization. 142

这里提出的能力建设，就是要让个人能够创造性地、有章法地展露天赋才能；就是要为

发展人的才能、提升社会成员而重组职能部门；就是要发展社区使之成为释放个人潜力、丰

富当地文化的有利环境。这三方面的挑战都在于要学会运用物质手段、智力与精神禀赋推动

文明的进步。（全球繁荣研究所，《科学宗教与发展——若干初步思考》，澳门新纪元国际出

版社，2009 年，第 15 页。）

“The ability of any group to participate fully in its own development process

depends on a wide range of interrelated capacities at the personal and group

level. Among the most important are:

一个团体能否充分参与到自身的发展过程中来，取决于个人与团体两个层面上诸多相互

关联的能力。

- the capacities to take initiative in a creative and disciplined manner;

- to think systematically in understanding problems and searching for

solutions;

- to use methods of decision-making that are non-adversarial and inclusive;

- to deal efficiently and accurately with information rather than respond

unwittingly;

- to make appropriate and informed technological choices and to develop

the skills and commitment necessary to generate and apply technical

knowledge;

- to organize and engage in ecologically sound production processes;

- to contribute to the effective design and management of community

projects;

- to put into place and to participate in educational processes conducive to

personal growth and life-long learning;

- to promote solidarity and unity of purpose, thought, and action among all

members of a community;

- to replace relationships based on dominance and competition with

relationships based on reciprocity, collaboration, and service to others;

- to interact with other cultures in a way that leads to the advancement of

one's own culture and not to its degradation;

- to encourage recognition of the essential nobility of human beings;

- to maintain high standards of physical, emotional and mental health;

- to imbue social interaction with an acute sense of justice; and

- to manifest rectitude in private and public administration.

142 Institute for Studies in Global Prosperity, Science, Religion, and Development: Some Initial Considerations, 2009.

100

其中最重要的包括：

训练有素地创新和尝试；

在理解问题并寻求解决方案时能通盘考虑；

采取包容性而非对抗性的决策方法；

高效而准确地处理信息，而非稀里糊涂地回应政治和商业宣传；

基于灵通的信息作出恰当的技术选择，为创造和应用技术发展所需的技巧和品质；

组织并实施对生态无害的生产流程；

参与筹划和管理社区项目；

创设并参与有助于个人成长和终生学习的教育过程；

增进社区全体成员在目的、思路和行动上的团结一致；

用基于互惠、协作和服务他人的人际关系取代基于支配和竞争的人际关系；

以一种能使自身文化进步而非衰退的方式与其他文化交往；

提倡认知人类本质的高贵性；

保持高水平的体格、情感与心智健康；

在社会交往中坚守正义；

在私人生活与公共管理中做到正直廉洁。

“Incomplete as it is, this list is suggestive of the constellation of capacities

necessary for building up the social, economic, and moral fabric of collective life.

虽然这份清单不够详尽，但它提示了有这样一系列能力，而它们是建造集体生活的社会、

经济和道德构架所必需的。

“The list highlights the vital role of both scientific and religious resources in

promoting development. It alerts us to the range of values and attitudes that

enhance key capacities, as well as the concepts, information, skills, and methods

to be employed in their systematic development. It also underscores the

importance of structured learning in generating and sustaining an integrated set

of social and economic activities.”143

这份清单突显了科学与宗教资源对社会发展的至关重要的作用。它提醒我们留意可提高

关键能力的一系列价值观和态度，以及系统发展这些关键能力时要用到的概念、信息、技巧

和方法。它也强调了系统学习对于产生和维系一整套综合的社会经济活动所具有的重要意义。

（全球繁荣研究所：《科学宗教与发展——若干初步思考》，马书红译，澳门，新纪元国际出

版社，2009 年，第 14-15 页。）

143 Institute for Studies in Global Prosperity, Science, Religion, and Development: Some Initial Considerations, 2009.

101

A review of China’s sacred literature suggests the capacity-building efforts should

include the understanding of the core themes of this study:

对中国圣典的回溯表明，能力建设应包括理解本研究的下述核心论题：

The Goal of Development: the establishment of The Great Unity; the

construction of a global material and spiritual civilization.

发展的目标：建立大同；建设一个全球性的物质和精神文明。

Society-building principles used to build the Great Unity.

用社会构建-原则建设大同社会。

The Great Learning which calls for the ability to generate, diffuse, and apply

beneficial knowledge.

《大学》吁求生成、传播和应用有用知识。

The nature, role and the activities of the protagonists in the creation of the

Great Unity.

在大同的创建中，各动力元素的本质、角色和活动。

Some of the characteristics that support social learning and strategic thinking are

reflected in the Chinese language. There is a wide, and sometimes poetic, array of

terms for collective action with process and goals. For example:

汉语反映了社会学习和策略式思考的特点。有很多词语表示集体行动的过程性和目

标性，有些甚至是诗化的词语。例如：

(Yihou zaishuo) We can act now based on what we know, but we can alter

that course of action should we have new information.

（以后再说）现在按照已知的去行动，以后如果有新信息，可以改变行动路线。

(Kan qing kuang) Wait and see the actual situation before making a final

decision.

（看情况）在作出最终决定前，先观望现实情况。

(Xian zheyang) Let’s proceed this way for now. Depending on new

information that may arise later, we could revise our decision.

（先这样）现在就这样办。以后根据新的信息，修正我们的决定。

(Shishiqiushi) Seek truth from facts.

（实事求是）从事实中求真理。

(Zouyibu, kanyibu) Move forward one step, look around, make choice about

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where to go next.（走一步，看一步）走一步，瞧一瞧，再作出下一步的选择。

(Mozhe shitou guohe) While crossing a river, use your feet to feel the stones

under the water.（摸着石头过河）过河时，用脚探测水底的砂石。

(Chedaoshan, qianbiyoulu) Your vehicle approaches a mountain, and it looks

like there is no way to go through, but a road always opens.

（车到山前必有路）车开到山下，看起来已无路可走，但总有一条路是通的。

If we regarded the above list as a “curriculum”, what are the implications for the reform

of the education system in place in China today? Among others, it would:

如果将上述清单看作一个“课程表”，它对中国当今教育系统的改革意味着什么呢？

它应该：

Give high priority to the development of spiritual qualities and capacities.

给予精神品性和能力的发展以很高的优先权。

Make a stronger connection between individual moral purpose and larger

development goals. This awareness would heighten motivation

在个人的道德目的与更大的发展目标之间应建立起很强的关联。这一意识会凸显动

机。

Strengthen the connection between studies and larger social goals and “allow

students to see the essential relationships between different areas of human

inquiry and social reality.” 144

加强学习与更大的社会目标间的联系，“让学生看到人类探索的不同领域与社会现实之

间有何本质的联系”。（全球繁荣研究所：《科学、宗教与发展——若干初步思考》，澳门，

新纪元国际出版社，2009 年，第 16 页。）

Make the development of knowledge part of the learning process.

使知识的发展成为学习过程的一部分。

Expand education beyond the “fragmented approach toward accessing

knowledge”.

使教育越出“获取知识的片断式方法”。

Include the education not only students but of communities and leaders.

除了学生，将社区和领导人也包括到教育中。

144 SRD Para. 31.

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4.0 The Protagonists of Development

4.0 推动社会进化的动力元素

4.1 The Protagonists of Development: Compilation

4.1 推动社会进化的动力元素：汇编

If the Great Unity is the goal of an on-going civilization-building process, then who are

the protagonists? What are the roles of those protagonists? This survey of China’s

sacred literature finds six protagonists including: Heaven, Ancestors, Individuals

(especially the learned), the Family, the Community, and the State. This section is

also an annotated compilation with the protagonists introduced in the same order as

the list above. The selections shed light on how China views the role of the

protagonists and their relationship with each other.

如果大同是一个持续的文明构建过程的目标，那么谁是动力元素呢？这些动力元素

的角色是怎样的呢？对中国圣典的这一考察发现了四类动力元素：天，祖先，个人（特

别是智者），家庭，社区和国家。这一部分是关于动力元素的一些汇编，是按照刚刚列

举的顺序编的。选文显示了中国对这些动力元素角色的看法，以及动力元素之间的关系。

Heaven

天

Heaven Exists

天的存在

According to Professor Li Shen Zhi, former Vice-President of the Chinese Academy of

Social Sciences, while Heaven is the most abstract of the abstract, it nonetheless

exists, and exerts influence.

中国社会科学院前副院长李慎之教授认为，尽管天是抽象中最抽象的，它还是存在

的并且施加影响。

“The concept of Heaven that has been most influential throughout Chinese history,

and the minds of the Chinese people, is that which, while already the highest

abstraction of the cosmos, also possesses a certain moral volition, even a

teleological145 significance.”146

145 “A teleological or design argument is an argument for the existence of God based on apparent

design and purpose in the universe. The argument is based on the observation that purpose and

design appear to exist in nature beyond the scope of any such human activities. The argument

suggests that, given this premise, the existence of a designer can be assumed, typically presented as

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这个天的概念当然一直有强大的影响力。但是在中国历史上，在中国人的心目中，

最有影响力的始终是虽然已经是宇宙的最高抽象但是仍然带有某种道德意志以至目的

论（目的论、设计论，是基于宇宙中的设计和目的而为上帝存在辩护的。它的依据是对

超出人类活动的自然界的观察——自然界中似乎存在目的和设计。据此前提，目的论假

设有一个设计者存在，也就是通常所称的上帝。——维基）含义的天。（李慎之，“对天

人合一的一些思考”）

Heaven as Authority

天作为权威

In the quotation below, from the Dao De Jing, by Lao Ze, Heaven is referred to as the

mother of creation. On the one hand “pervading all things”, on the other hand, the

“mystery of mysteries”, inscrutable to all. “Dao” or “Tao” refers to the unknowable

force underlying all of creation.

在下面的出自老子《道德经》的引文中，天是作为万物之母。天一方面“周行万物”，

另一方面“玄之又玄”，不为万物所理解。“道”、“德”指的是所有创造物背后的不可见

的力量。

“Something there is without form and complete,

Born before heaven and earth,

Solitary and vast,

Standing alone without change,

Everywhere pervading all things,

Mothering all beneath heaven.

I don’t know its name;

I style it Tao (the Way),

And for want of a name call it great.”147

有物混成，先天地生。寂兮寥兮，独立不改，周行而不殆，可以为天下母。吾不知

其名，字之曰道，强为之名曰大。

If Tao can be named, it is not Tao.

If its name can be named, it is not its name.

Has no name: precedes heaven and earth;

Has a name: mother of ten thousand things

God.” Wikipedia

146 Li Shen Zhi, Reflections on the Concept of the Unity of Heaven and Man (Tian Ren He Yi), a

paper included in Chinese Thought in Global Context: A Dialogue Between Chinese & Western

Philosophical Approaches, Edited by Karl -Heinz Pohl, Bril l , Netherlands, 1999, p.115.

147 Lao Zi, Dao De Jing, ch. 25.

105

...Mystery of mysteries, the door to inwardness.”148

道可道，非常道。名可名，非常名。无名天地之始；有名万物之母……玄之又玄，

众妙之门。

“It (Tao) can be obtained, but cannot be seen. Before heaven and earth, were,

Tao was. It has existed without change from all time. Spiritual beings drew their

spirituality therefrom, while the universe became what we can see now. To Tao

the zenith is not high, nor the nadir low: no point in time is long ago, nor by lapses

of age has it grown old.”149

可得而不可见；自本自根，未有天地，自古以固存；神鬼神帝，生天生地；在太极

之先而不为高，在六极之下而不为深；先天地生而不为久，长于上古而不为老。（《庄子·内

篇·大宗师》）

Zhuangzi, the most important Daoist philosopher after Lao Ze, adds another view with

a statement that resembles a prayer:

老子之后最重要的道家哲学家庄子，在一段话中补充了一种观点，听起来有些像祈

祷：

“O my Exemplar! Thou who destroyest all things, and dost not account it cruelty;

thou who benefittest all time, and does not account it charity; thou who art older

than antiquity and dost not account it age; thou who supportest the universe,

shaping the many forms therein, and dost not account it skill - this is the

happiness of God!” 150

吾师乎！齑万物而不为戾，泽及万世而不为仁，长于上古而不为老，覆载天地、刻

雕众形而不为巧。此所游已。（《庄子·内篇·大宗师》）

Zhang Dai Nian, in his book, Key Concepts in Chinese Philosophy, said,

张岱年在《中国古典哲学概念范畴要论》中说：

“Ancient (Chinese) religious beliefs maintained that heaven had a will and was

the master of the universe. Among the philosophers, Confucius held to this belief

in heaven as the supreme lord.”151

（中国）古代宗教观认为，天有意志，是宇宙的主宰。在众多哲学家中，孔子具有

将天作为最高上主的观念。

148 Lao Zi, Dao De Jing, ch. 1.

149 Giles, ZhuangZi, p.76. 150 Giles, ZhuangZi, p.132

151 Zhang Dai Nian, Key Concepts in Chinese Philosophy, Foreign language Press Beijing, 2002, p.4

106

Confucius refers to heaven as the ultimate authority, whose decrees are understood

through a life-long learning process. The Master said,

孔子把天视为最终的权威，通过一生的学习才能明白天命。

" At fifty, I knew the decrees of Heaven. At sixty, my ear was an obedient organ

for the reception of truth. At seventy, I could follow what my heart desired, without

transgressing what was right."152

子曰：“吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，

七十而从心所欲，不踰矩。”（《论语·为政》）

The quote above is known so well in China, many people can say how old they are by

naming the corresponding stage of spiritual development.

上述引文在中国非常有名，很多人用精神发展的阶段指代自己的年龄。

Confucius’ most noted follower, Mencius, referred to humanity as “Heaven’s people”

(in bold below). He said,

孟子——孔子最著名的门徒——把人称为“天民”（下文粗体）。他说：

“Heaven’s plan in the production of mankind is this: - That they who are first

informed should instruct those who are later in being informed, and they who first

apprehend principles should instruct those who are slower in doing so. I am one

of Heaven’s people who has first apprehended.”153

天之生此民也，使先知觉后知，使先觉觉后觉也。予，天民之先觉者也。（《孟子·万

章上》）

Over 2000 years later, Kang You Wei included this description of the station of

humanity in The Book of the Great Unity:

2000 多年以后，康有为的《大同书》引用了这段对人的地位的描述。

“All men are citizens of the universal One World; they are thus “Heaven’s

people”.154

人人皆大同至公，是为天民。（康有为：《大同书》，邝柏林选注，辽宁人民出版社，

1994 年，第 125页。）

152 Confucianism, The Analects, Wei Zheng, 4

153 The Works of Mencius, II, A, 7.5, p. 804 and 813-14.

154 Kang You Wei,Ta T’ungShu, The One World Philosophy of Kang You Wei , Translated by Laurence Thompson, George Allen and Unwin, 1958, p. 127.

107

The Covenant Relationship between Heaven and Earth

天与地的契约关系

In China’s sacred literature, we find Heaven described as the provider and, therefore,

the creator. It is also a source of guidance. Its goal is the well-being of humanity and

the realization of its potential. Social order depends on following the Way, and

obedience to the will of Heaven. Heaven intervenes in the life of humanity through

reward and punishment. Reward comes when we are close to the Way; punishment

comes when we are far from the Way.

在中国的圣典中，天被描述为供给者、创造者。天还是指引之源。天的目标是人类

的福祉和人的潜力的实现。社会秩序依赖于遵守天道、顺从天命。天通过赏罚干预人的

生活。如果我们接近道，就会受到奖赏；而远离道就会招致惩罚。

The individual, as a spiritual being, has intelligence and discernment. He or she has

the ability to obey the will of Heaven and be “alive”, or neglect it, violate the will of

Heaven and be spoken of as “dead”. Even knowing that the will of Heaven is in his

best interest and will help him mature and fulfill his endowment, still he can chose to

disregard it. The writing of history, the achievement of the Great Unity, depends on

human effort for its accomplishment; the contribution, however, by the individual, can

be offered or withheld.

作为一个精神存在，个人具有智能和辨识力。他/她有能力服从天命，做一个“活

人”；也可以忽视、违背天命，成为一个“死人”。即使明知天命合乎他的最大利益，

有助于他的成熟和实现禀赋，人还是可以选择无视天命。历史的书写，大同的实现，依

赖于人们的努力；然而个人可以选择贡献与否。

In the Confucian Book of Rites, we find an explanation for why we should obey the

rules of propriety, and the consequences if we do not.

在儒家的《礼记》中，我们找到了守礼的一个解释，以及不守礼的后果。

"The parrot can speak, and yet is nothing more than a bird; the ape can speak,

and yet is nothing more than a beast. Here now is a man who observes no rules

of propriety; is not his heart that of a beast?...Therefore, when the sage’s arose,

they framed the rules of propriety in order to teach men, and cause them, by their

possession of them, to make a distinction between themselves and brutes.”

鹦鹉能言，不离飞鸟；猩猩能言，不离禽兽。今人而无礼，虽能言，不亦禽兽之心

乎……是故圣人作，为礼以教人。使人以有礼，知自别于禽兽。（《礼记·曲礼上》）

Yan Yan again asked, 'Are the Rules of Propriety indeed of such urgent

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importance?' Confucius said, 'It was by those rules that the ancient kings sought

to represent the ways of Heaven, and to regulate the feelings of men. Therefore

he who neglects or violates them may be (spoken of) as dead, and he who

observes them, as alive.…..those rules are rooted in heaven, have their

correspondencies in earth, and are applicable to spiritual beings. …..Thus the

sages made known these rules, and it became possible for the kingdom, with its

states and clans, to reach its correct condition.'155

言偃复问曰：“如此乎礼之急也？”孔子曰：“夫礼，先王以承天之道，以治人之情。

故失之者死，得之者生……是故夫礼，必本于天，殽于地，列于鬼神……故圣人以礼示

之，故天下国家可得而正也。”（《礼记·礼运》）

And in another passage from the same text,

“He who obeys the will of Heaven, loving universally and benefiting others, will

obtain rewards. He who opposes the will of Heaven, by being partial and

unfriendly and harming others, will incur punishment.”156

顺天意者，兼相爱，交相利，必得赏。反天意者，别相恶，交相贼，必得罚。（墨

子天志上 4）

Similarly, Mencius said we should be in harmony with the ordinances of God…..

孟子同样说我们应该服从天的诫命。

”Calamity and happiness in all cases are men's own seeking. This is illustrated by

what is said in the Book of Poetry - Be always studious to be in harmony with the

ordinances of God, so you will certainly get for yourself much happiness;" and by

the passage of the Tai Jia157, "When Heaven sends down calamities, it is still

possible to escape from them; when we occasion the calamities ourselves, it is

not possible any longer to live.158

褔无不自己求之者。《诗》云：“永言配命，自求多褔。”《太甲》（即《太甲训》，原

155 Legge, Li Chi, bk.1, i , pp. 62 ff.

156 Confucianism, Li Ji , Li Yun. 禮運: 言偃復問曰：「如此乎禮之急也？」孔子曰：「夫禮，先王以

承天之道，以治人之情。故失之者死，得之者生。《詩》曰：『相鼠有體，人而無禮；人而無禮，

胡不遄死？』是故夫禮，必本於天，殽於地，列於鬼神，達於喪祭、射御、冠昏、朝聘。故聖

人以禮示之，故天下國家可得而正也。」

157 The Tai Jia refers to "Lessons from the Case of Tai Jia" (Tai Jia xun 太甲訓), originally a chapter of the

Confucian Classic Shangshu 尚書 "Book of Documents" but unfortunately was lost.

158 Mengzi (Mencius) ,Gong Sun Chou 1 :公孙丑上 4:孟子曰：“仁则荣，不仁则辱。今恶辱而居不

仁，是犹恶湿而居下也。如恶之，莫如贵德而尊士，贤者在位，能者在职。国家闲暇，及是时明

其政刑。虽大国，必畏之矣。《诗》云：‘迨天之未阴雨，彻彼桑土，绸缪牖户。今此下民，或敢

侮予？’孔子曰：‘为此诗者，其知道乎！能治其国家，谁敢侮之？’今国家闲暇，及是时般乐怠敖，

是自求祸也。祸褔无不自己求之者。《诗》云：‘永言配命，自求多褔。’《太甲》曰： ‘天作孽，

犹可违；自作孽，不可 活。’此之谓也。”

109

是儒家经典《尚书》中的一篇，后不幸失传。）曰：“天作孽，犹可违；自作孽，不可活。”

（《孟子·公孙丑上》）

Mozi asks, “What is the will of Heaven that is to be obeyed? It is to love all the people

in the world universally.”159 In a longer passage he further elaborates on what

constitutes the will of Heaven, and he considers obeying the will of Heaven an

essential development principle, the origin of magnanimity and righteousness.160

墨子问道“順天之意何若？曰兼爱天下之人。” 他在用一长段进一步阐述了天意的

构成，认为顺天意是基本的发展原则，是仁義之本。

“….. Heaven loves the people dearly, Heaven loves the people inclusively. And

this can be known. How do we know Heaven loves the people? Because of the

certain reward to the good and punishment to the evil from the virtuous

(Heaven)…….Those gentlemen of the world who desire to do righteousness

have only to obey the will of Heaven.”161

且天之爱百姓厚矣，天之爱百姓别矣，既可得而知也。何以知天之爱百姓也？吾以

贤者之必赏善罚暴也……今天下之士君子，欲为义者，则不可不顺天之意矣。（《墨子·天

志下》）

“And hence Mozi said: If the gentlemen of the world really desire to follow the way

and benefit the people, they must not disobey the will of Heaven, the origin of

magnanimity and righteousness. Now that we must obey the will of Heaven, what

does the will of Heaven desire and what does it abominate? Mozi said: The will of

Heaven abominates the large state which attacks small states, the large house

which molests small houses, the strong who plunder the weak, the clever who

deceive the stupid, and the honoured who disdain the humble - these are what

the will of Heaven abominates. On the other hand, it desires people having

energy to work for each other, those knowing the way to teach each other, and

159 Moism, Mozi, Book 7, Will of Heaven 3:3

160 Moism, Mozi, Book 7, Will of Heaven 3:4

161 墨家, 墨子, 卷七, 天志下:4

且天之爱百姓也，不尽物而止矣。今天下之国，粒食之民，杀一,不辜者，必有一不祥。曰谁杀

不辜？曰人也。孰予之不辜？曰天也。若天之中实不爱此民也，何故而人有杀不辜，而天予之不

祥哉？且天之爱百姓厚矣，天之爱百姓别矣，既可得而知也。何以知天之爱百姓也？吾以贤者之

必赏善罚暴也。何以知贤者之必赏善罚暴也？吾以昔者三代之圣王知之。故昔也三代之圣王尧舜

禹汤文武之兼爱天下也，从而利之，移其百姓之意焉，率以敬上帝山川鬼神，天以为从其所爱而

爱之，从其所利而利之，于是加其赏焉，使之处上位，立为天子以法也，名之曰‘圣人’，以此

知 3 其赏善之证。是故昔也三代之暴王桀纣幽厉之兼恶天下也，从而贼之，移其百姓之意焉，率

以诟侮上帝山川鬼神，天以为不从其所爱而恶之，不从其所利而贼之，于是加其罚焉，使之父子

离散，国家灭亡，抎失社稷，忧以及其身。是以天下之庶民属而毁之，业万世子孙继嗣，毁之贲

不之废也，名之曰‘失王’，以此知其罚暴之证。今天下之士君子，欲为义者，则不可不顺天之意

矣。

110

those possessing wealth to share with each other. And it desires the superior

diligently to attend to government and the subordinates diligently to attend to their

work. When the superior attends to the government diligently, the country will be

orderly. When the subordinates attend to work diligently, wealth will be abundant.

Therefore when the principle of obeying the will of Heaven is understood and

widely practiced in the world, then justice and government will be orderly, the

multitudes will be harmonious, the country will be wealthy, the supplies will be

plenteous, and the people will be warmly clothed and sufficiently fed, peaceful

and without worry. Therefore Mozi said: If the gentlemen of the world really desire

to follow the way and benefit the people they must carefully investigate the

principle that the will of Heaven is the origin of magnanimity and righteousness.

是故子墨子曰：“今天下之君子，中实将欲遵道利民，本察仁义之本，天之意不可

不慎也。”既以天之意以为不可不慎已，然则天之将何欲何憎？子墨子曰：“天之意不

欲大国之攻小国也，大家之乱小家也，强之暴寡，诈之谋愚，贵之傲贱，此天之所不欲

也。不止此而已，欲人之有力相营，有道相教，有财相分也。又欲上之强听治也，下之

强从事也。上强听治，则国家治矣，下强从事则财用足矣。若国家治财用足，则内有以

洁为酒醴粢盛，以祭祀天鬼；外有以为环璧珠玉，以聘挠四邻。诸侯之冤不兴矣，边境

兵甲不作矣。内有以食饥息劳，持养其万民，则君臣上下惠忠，父子弟兄慈孝。故唯毋

明乎顺天之意，奉而光施之天下，则刑政治，万民和，国家富，财用足，百姓皆得暖衣

饱食，便宁无忧。”是故子墨子曰：“今天下之君子，中实将欲遵道利民，本察仁义之

本，天之意不可不慎也！”（《墨子·天志中》）

…….those who love and benefit others Heaven will bless. Those who hate and

harm others Heaven will curse….. Thus we are certain that Heaven desires to

have men love and benefit one another and abominates to have them hate and

harm one another.”162

爱人利人者，天必福之，恶人贼人者，天必祸之。（《墨子·法仪》）

“Be obedient. Be careful. Be sure to do what Heaven desires and avoid what

Heaven abominates. Now, what does Heaven desire and what does Heaven

abominate? Heaven desires righteousness and abominates unrighteousness.

How do we know this? Because righteousness is the standard. How do we know

righteousness is the standard? Because with righteousness the world will be

orderly; without it the world will be disorderly.”163

戒之慎之，必为天之所欲，而去天之所恶。曰天之所欲者何也？所恶者何也？天欲

义而恶其不义者也。何以知其然也？曰义者正也。何以知义之为正也？天下有义则治，

无义则乱，我以此知义之为正也。（《墨子·天志下》）

162 Mozi, Book 7, Will of Heaven 2:3

163 Mozi

111

The rewards and punishments of following or not following the Will of Heaven are

possible because, according to Confucius, a spiritually mature person is responsible

for his own development. Even when others are not watching, he follows the right

path.

顺天意得赏，逆天意得罚，这是可能的。孔子认为，精神上成熟的人要对自己的发

展负责。即使没有人监督，他也会遵循正道。

“What Heaven has conferred is called The Nature; accordance with this nature is

called The Path of Duty; the regulation of this path is called Instruction. The path

may not be left for an instant. If it could be left, it would not be the path. On this

account, the superior man does not wait till he sees things, to be cautious, nor till

he hears things, to be apprehensive. There is nothing more visible than what is

secret, and nothing more manifest than what is minute. Therefore the superior

man is watchful over himself, when he is alone.”164

天命之谓性，率性之谓道，修道之谓教。道也者，不可须臾离也，可离非道也。是

故君子戒慎乎其所不睹，恐惧乎其所不闻。莫见乎隐，莫显乎微。故君子慎其独也。（《中

庸》）

Another sign of spiritual maturity is a capacity for discernment, to be able to detect the

confirmations, the signs, or the “appointments”, of Heaven.

灵性成熟的另一个标志是有辨识力，可以觉察到天的确认、征象和“委任”。

“Thus it is that the superior man is quiet and calm, waiting for the appointments of

Heaven, while the mean man walks in dangerous paths, looking for lucky

occurrences.”165

故君子居易以俟命，小人行险以徼幸。（《中庸》）

The fruit of the efforts to follow the will of Heaven is Harmony between Heaven and

Earth (Tian Ren He Yi). This concept is part of Confucian teachings, but also has roots

in earlier times, and is part of other Chinese systems of thought.

顺应天意的结果是天人合一。天人合一是儒家思想的一部分，其思想根源要更早，

它也是其他中国思想体系的一部分。

164 中庸 1:天命之謂性，率性之謂道，修道之謂教。道也者，不可須臾離也，可離非道也。是

故君子戒慎乎其所不睹，恐懼乎其所不聞。莫見乎隱，莫顯乎微。故君子慎其獨也。喜怒哀樂之

未發，謂之中；發而皆中節，謂之和；中也者，天下之大本也；和也者，天下之達道也。致中和，

天地位焉，萬物育焉。

165 Zhong Yong 14 中庸君子素其位而行，不愿乎其外。素富貴，行乎富貴；素貧賤，行乎貧賤；

素夷狄，行乎夷狄；素患難，行乎患難：君子無入而不自得焉。在上位不陵下，在下位不援上，

正己而不求於人，則無怨。上不怨天，下不尤人。故君子居易以俟命，小人行險以徼幸。」

112

“Unity of Heaven and man is the most ancient concept of Chinese philosophy and

Chinese culture and the one with the broadest implications. It is fundamental not

only to Confucianism, that is, to China’s national philosophy (or China’s national

religion), but also to all other systems of intellectual thought, be they of the greater

or minor tradition, such as Daoism, sinicized Buddhism, Legalism, the Yin-Yang

School, the Military Strategists, the Agriculturalists and traditional medicine. It can

even be found in the fields of geomancy (fengshui), qigong, the martial arts, and

sexual life, serving for all of them as both the starting point and the ultimate

destination.”166

“天人合一”是中国哲学以至中国文化中最古老、最广泛的概念。它不但是中国国

家哲学（也不妨称之为国家宗教）的儒家的基本概念，而且是一切其他的思想体系，不

论是属于大传统还是小传统，如道家、中国化了的佛家、法家、阴阳家、兵家、农家、

医家，以至风水、气功、武术、房中术……的出发点与归宿点。 （李慎之《对天人合一

的一些思考》）

“Heaven and Earth as One” (Tian Ren He Yi), is a well-know idiom that originated

in the pre-Qin philosophy schools. The goal is for Earth to become a reflection of

Heaven. This relationship is further described by a Confucian scholar, Zhang Xue

Cheng. “The meaning of history issues from Heaven, but the writing of history

cannot but depend on human effort for its accomplishment.”167

“天人合一”是一个著名的习语，源于先秦哲学学派。目标是使人成为天的反映。

儒家学者章学诚进一步描述了这层关系。“史之义出于天,而史之文,不能不藉人力以成

之。”（章学诚《文史通义》卷三，内篇三）

The Individual

个人

In the references to Heaven we find the individual is seen as a protagonist, a helper of

Heaven, building a reflection of Heaven on Earth, thus moving civilization

ever-forward toward the Great Unity. But what is the nature of the individual?

我们发现，在提及天的地方，个人被视为一种动力元素，个人是天的助手，要将天

反映在地上，推动文明不断趋近大同。个人的本质是什么？

From the passage below, we see that, according to Confucianism, the individual

stands at the intersection of the material and spiritual worlds.

166 Li Shen Zhi, Reflections on the Concept of the Unity of Heaven and Man (Tian Ren He Yi), a

paper included in Chinese Thought in Global Context: A Dialogue Between Chinese & Western

Philosophical Approaches, Edited by Karl -Heinz Pohl, Bril l , Netherlands, 1999, p.115.

167 Zhang Xue Cheng (1738-1801), from an essay called, Virtue in the Historian.

113

从下面的段落，我们可以看到，根据儒家思想，个体处于物质世界和精神世界的交

叉点。

“Man is (the product of) the attributes of Heaven and Earth, (by) the interaction of

the dual forces of nature, the union of the animal and intelligent (souls), and the

finest subtle matter of the five elements. Therefore Man is the heart and mind of

Heaven and Earth, and the visible embodiment of the five elements.168

故人者，其天地之德，陰陽之交，鬼神之會，五行之秀氣也……故人者，天地之心

也，五行之端也。（《礼记·礼运》）

Our spirit is non-material. It transcends the body and continues to exist after the body

returns to the ground.

我们的精神是非物质的。它超越于肉体，在肉体化作尘埃以后继续存在。

“The Master said, 'The (intelligent) spirit is of the holy (shen) nature, and shows

that in fullest measure; the animal soul is of the spirit (gui) nature, and shows that

in fullest measure. It is the union of spirit (gui) and holy (shen) that forms the

highest exhibition of doctrine. All the living must die, and dying, return to the

ground..... The bones and flesh, moulder below, and, hidden away, become the

earth of the fields. But the spirit issues forth, and is displayed on high in a

condition of glorious brightness.”169

子曰：“气也者，神之盛也；魄也者，鬼之盛也；合鬼与神，教之至也。众生必死，

死必归土：此之谓鬼。骨肉毙于下，阴为野土；其气发扬于上，为昭明。”（《礼记·祭

仪》）

According to Zhuangzi, our life on this earth is extremely brief compared to the life of

the soul. Death is a “transformation”, a “returning home”.

庄子认为相比于灵魂的生命，此世的生命特别短促。死是“化”，是：“大归”。

’'Men's life between heaven and earth is like a white colt's passing a crevice, and

suddenly disappearing. As with a plunge and an effort they all come forth; easily

and quietly they all enter again. By a transformation they live, and by another

transformation they die. Living things are made sad (by death), and mankind

grieve for it; but it is (only) the removal of the bow from its sheath, and the

168 Confucianism, The Classic of Rites, The Meaning of Sacrifices, Li Yun, 20. 169 Confucianism, The Classic of Rites, The Meaning of Sacrifices, Ji Yi, 19 祭义:宰我曰：“吾闻鬼神之名，而不知其所谓。”子曰：“气也者，神之盛也；魄也者，鬼之盛也；

合鬼与神，教之至也。众生必死，死必归土：此之谓鬼。骨肉毙于下，阴为野土；其气发扬于上，

为昭明，焄蒿，凄怆，此百物之精也，神之著也。因物之精，制为之极，明命鬼神，以为黔首则。

百众以畏，万民以服。”

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emptying the natural satchel of its contents. There may be some confusion

amidst the yielding to the change; but the intellectual and animal souls are taking

their leave, and the body will follow them: This is the Great Returning home.” 170

人生天地之间，若白驹之过郤，忽然而已。注然勃然，莫不出焉；油然漻然，莫不

入焉。已化而生，又化而死，生物哀之，人类悲之。解其天弢，堕其天弢，纷乎宛乎，

魂魄将往，乃身从之，乃大归乎！（《庄子·外篇·知北游》）

Mencius believed that Heaven was the source of the human mind and of human

nature. We have the gift of intelligence, and when we use it to develop our spiritual

nature we grow closer to our reality and closer to Heaven.

孟子认为天是人心和人性的源头。我们有智力这一天赋，运用智力发展我们的精神

本性，就会更接近我们的本性，更接近天。

“To the mind pertains the role of thinking. By thinking it obtains its object. If it does

not think it does not obtain its object. This is what Heaven had given to me”.171

心之官则思，思则得之，不思则不得也。此天之所与我者。（《孟子·告子上》）

“Those who exert their minds to the full know their nature, and those who know

their nature know Heaven.”172

尽其心者，知其性也。知其性，则知天矣。（《孟子·尽心上》）

Another translation of the above quote is as follows:

"For a man to give full realization to his heart is for him to understand his own

nature, and a man who knows his own nature will know Heaven. By retaining his

heart and nurturing his nature, he is serving Heaven.”173

人若要充分地实现自己的心意，须先了解自己的本性，了解了自己的本性就可以知

晓上天。通过存心养性，他就可以侍奉上天。（Mencius 7, Exhausting the Mind A, 1.译者

按：“尽其心者，知其性……”的另一种英文翻译。中文根据英文原文译出。）

The following passage, also by Mencius, says our moral spirit has no meaning and

will starve unless it is nourished on rectitude. Its great strength is revealed if we

accumulate righteous deeds that conform to reason. We pursue the path of

170 Zhuangzi 外篇, 知北游 – Outer Chapters, Knowledge Rambling in the North: Part 5, para.6.人生

天地之间，若白驹之过郤，忽然而已。注然勃然，莫不出焉；油然漻然，莫不入焉。已化而生，

又化而死，生物哀之，人类悲之。解其天弢，堕其天弢，纷乎宛乎，魂魄将往，乃身从之，乃大

归乎！

171 Mencius 6, Gaozi A, 15. 172 Mencius 7, Exhausting the Mind A, 1. 173 Mencius, 8A:1

115

righteousness to nourish and strengthen our spirit, to realize the potential of our

spiritual endowment.

以下段落同样出自孟子。他说除非用义行滋养，否则正气将无意义并且饥饿，如果

符合理性的义行日积月累，那么正气的巨大力量就会显现出来。我们追寻正义之路，以

此滋养、增强正气，实现我们潜在的精神禀赋。

“Chou pursued, 'I venture to ask what you mean by your vast, flowing moral spirit!

The reply was, 'It is difficult to describe it. This is the moral spirit: It is exceedingly

great, and exceedingly strong. Being nourished by rectitude, and sustaining no

injury, it fills up all between heaven and earth. This is the moral spirit: It is the

mate and assistant of righteousness and reason. Without it, man is in a state of

starvation. It is produced by the accumulation of righteous deeds; it is not to be

obtained by incidental acts of righteousness....174

“敢问何谓浩然之气？”曰：“难言也。其为气也，至大至刚，以直养而无害，则

塞于天地之闲。其为气也，配义与道；无是，馁也。是集义所生者，非义袭而取之也。

（《孟子·公孙丑上》）

According to the following selections from Mozi, in a passage on “self-cultivation”, we

have the capacity, and are intended, to achieve high moral standards. A spiritually

mature person seeks to attain the highest level of sincerity, and sees his body only as

a vehicle for his inner reality, his character.

以下引文出自墨子的“修身”，这段引文认为我们有能力和意愿实现很高的道德标

准。精神上成熟的人，寻求达到最高程度的真诚，可以做到“以身戴行”。

“Self-cultivation:

The way of the superior man makes the individual incorruptible in poverty and

righteous when wealthy;” 175

君子之道也，贫则见廉，富则见义。（《墨子·修身》）

Self-cultivation:

“His wisdom will not be far-reaching whose purpose is not firm. His action will not

be effective whose promises are not kept. He who will not share his possessions

with others is not worthy to be a friend. And he who does not stand firm on

174 Mencius, Gong Sun Chou I:2

Mengzi 公孙丑上, 2: “敢问何谓浩然之气？”曰：“难言也。其为气也，至大至刚，以直养而无害，

则塞于天地之闲。其为气也，配义与道；无是，馁也。是集义所生者，非义袭而取之也。行有不

慊于心，则馁矣。我故曰，告子未尝知义，以其外之也。必有事焉而勿正，心勿忘，勿助长也。

无若宋人然：宋人有闵其苗之不长而揠之者，芒芒然归。谓其人曰：‘今日病矣，予助苗长矣。’

其子趋而往视之，苗则槁矣。天下之不助苗长者寡矣。以为无益而舍之者，不耘苗者也；助之长

者，揠苗者也。非徒无益，而又害之。” 175 Mozi, Book 1, Self-cultivation 3, para.3

116

principles, and has neither wide knowledge nor penetrating judgment, is not

worthy to be a companion. Just as a weak trunk will have but small branches, so,

mere bravery without cultivation will result in dissipation. And just as a dirty

source will issue in an impure stream, so unfaithful conduct will unfavourably

affect one's fame. For, fame does not spring up out of nothing, nor does praise

grow by itself. Fame follows upon success and is not obtainable by hypocrisy. He

will not be listened to who talks much but is slow in action, even though he is

discerning. He will not accomplish anything, who is capable but likes to boast of

his feats, even though he drudges. The wise discerns all in his mind but speaks

simply, and he is capable but does not boast of his deeds. And, so his name is

exalted the world over. In speech, not quantity but ingenuity, not eloquence but

insight, should be cultivated. If one is not wise and without insight, breeding only

dissipation in one's personality, this is just the contrary of what should be

cultivated. Any virtue that does not spring from the heart will not remain and any

(result of) action that is not aimed at by one's self will not stay. There is no short-

cut to fame and there is no trick to praise. The superior man regards his body but

as the vehicle for his character. None who places much importance on personal

gains but lightly sacrifices his fame has ever become a gentleman in the world.”176

志不强者智不达，言不信者行不果。据财不能以分人者，不足与友。守道不笃，偏

物不博，辩是非不察者，不足与游。本不固者末必几，雄而不修者，其后必惰，原浊者

流不清，行不信者名必秏。名不徒生而誉不自长，功成名遂，名誉不可虚假，反之身者

也。务言而缓行，虽辩必不听。多力而伐功，虽劳必不图。慧者心辩而不繁说，多力而

不伐功，此以名誉扬天下。言无务为多而务为智，无务为文而务为察。故彼智无察，在

身而情，反其路者也。善无主于心者不留，行莫辩于身者不立。名不可简而成也，誉不

可巧而立也，君子以身戴行者也。思利寻焉，忘名忽焉，可以为士于天下者，未尝有也。

（《墨子·修身》）

Lao Zi offers another sign of spiritual maturity, humble selflessness.

老子提供了精神成熟的一个标志——无我。

“It is better to leave a vessel unfilled, than to attempt to carry it when it is full. If

you keep feeling a point that has been sharpened, the point cannot long preserve

its sharpness. When gold and jade fill the hall, their possessor cannot keep them

safe. When wealth and honors lead to arrogancy, this brings its evil on itself.

When the work is done, and one's name is becoming distinguished, to withdraw

into obscurity is the way of Heaven.”177

持而盈之，不如其已；揣而锐之，不可长保。金玉满堂，莫之能守；富贵而骄，自

遗其咎。功遂身退，天之道。（《道德经》）

176 Mozi, Book 1, Self-cultivation 4 177 Lao Zi: Dao De Jing 9: 道德经 9: 持而盈之，不如其已；揣而锐之，不可长保。金玉满堂，莫

之能守；富贵而骄，自遗其咎。功遂身退天之道。

117

According to the Confucian text, The Great Learning, spiritual growth is not automatic,

it requires self-cultivation based on the individual investigation of reality, and

conscious engagement with social reality. Note the actions required, underlined

below.

儒家的《礼记》认为，精神成长不是自动完成的，而是以个人有意识地探索真理和

参与社会为基础的。请注意，所需要的行动已经在下文中用下划线标出。

“Wishing to cultivate their persons, they first rectified their hearts. Wishing to

rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be

sincere in their thoughts, they first extended to the utmost their knowledge. Such

extension of knowledge lay in the investigation of things.”178

欲修其身者，先正其心；欲正其心者，先诚其意；欲诚其意者，先致其知，致知在

格物。（《大学》）

Mencius reveals another aspect of spiritual growth, namely, growth is not possible

without “suffering” and tests.

孟子揭示了精神成长的另一面，即没有“痛苦”和试炼，就不可能有成长。

“…Thus, when Heaven is about to confer a great office on any man, it first

exercises his mind with suffering, and his sinews and bones with toil. It exposes

his body to hunger, and subjects him to extreme poverty. It confounds his

undertakings. By all these methods it stimulates his mind, hardens his nature,

and supplies his incompetencies. Men for the most part err, and are afterwards

able to reform. They are distressed in mind and perplexed in their thoughts, and

then they arise to vigorous reformation.”179

故天将降大任于斯人也，必先苦其心志，劳其筋骨，饿其体肤，空乏其身，行拂乱

其所为，所以动心忍性，曾益其所不能。人恒过，然后能改；困于心，衡于虑，而后作。

（《孟子·告子下》）

As to the question “Are men created good or evil?” most references say humans are

178 大学 2 179 告子下:孟子曰：“舜发于畎亩之中，傅说举于版筑之闲，胶鬲举于鱼盐之中，管夷吾举于士，

孙叔敖举于海，百里奚举于市。故天将降大任于是人也，必先苦其心志，劳其筋骨，饿其体肤，

空乏其身，行拂乱其所为，所以动心忍性，曾益其所不能。人恒过，然后能改；困于心，衡于虑，

而后作；徵于色，发于声，而后喻。入则无法家拂士，出则无敌国外患者，国恒亡。然后知生于

忧患而死于安乐也。”

118

not born aggressive by nature. Humans may show such behavior at times, but it is not

inherent, and it does not mean they lack capacity for good. Mencius, using a metaphor,

compares human nature to trees damaged by cattle and goats. The trees look bare

and stripped, but this appearance is not due to their original nature.

关于“人性善性恶”问题，大部分引文都认为人并非生而好斗。人有时会表现出进

攻性，但这不是天生的，人并不缺乏向善的能力。孟子将人性比作被牛羊啃食的树木。

这些树看起来光秃秃的，但这种样貌并非树的天性。

“The trees on Ox Mountain were once beautiful. Being situated, however, in the

suburbs of a large city, they were hewn down with axes and hatchets; how could

they retain their beauty? Still through the growth from their vegetative life day and

night, and the nourishing influence of the rain and dew, they were not without

buds and sprouts sprung out. But then came the cattle and goats, and browsed

among them. This is why it appears so bare and stripped. When people see its

bare appearance, they tend to think that there was no wood from the beginning.

But is it due to the original nature of the mountain?

牛山之木尝美矣，以其郊于大国也，斧斤伐之，可以为美乎？是其日夜之所息，雨

露之所润，非无萌櫱之生焉，牛羊又从而牧之，是以若彼濯濯也。人见其濯濯也，以为

未尝有材焉，此岂山之性也哉？

Similarly, it cannot be said that there is no love and justice inherent in the nature

of man. But the way in which a man loses the proper goodness of his mind is just

like the way in which those trees were denuded by axes and hatchets. Hacked at,

day after day, how can it retain its excellence? Still, there is some growth between

day and night, and in the peaceful air of the morning, the mind feels in a degree

those inclinations and aversions which are proper to humanity; but the feeling is

very feeble. And then it is fettered and destroyed by what the man does during

the day. The fettering takes place again and again; the restorative influence of the

night is not sufficient to preserve the original goodness of his nature; and when

the still small voice of the conscience is smothered, his nature is scarcely

distinguishable from that of the irrational animals. When people see that man is

like an irrational animal, they tend to think that from the beginning he had no

capabilities for good; but is this due to his nature?”180

虽存乎人者，岂无仁义之心哉？其所以放其良心者，亦犹斧斤之于木也，旦旦而伐

之，可以为美乎？其日夜之所息，平旦之气，其好恶与人相近也者几希，则其旦昼之所

为，有梏亡之矣。梏之反复，则其夜气不足以存；夜气不足以存，则其违禽兽不远矣。

人见其禽兽也，而以为未尝有才焉者，是岂人之情也哉？ （《孟子·告子上》）

Mencius says that evil behavior in human beings does not spring from natural

endowment.

180 ibid, ch. 8, arts. 1-2. See also chapter 5 for an account of the non-existence of a positive evil.

119

孟子说人的恶行并不是源于天性。

“Mencius said, 'In good years the children of the people are most of them good,

while in bad years the most of them abandon themselves to evil. It is not owing to

any difference of their natural powers conferred by Heaven that they are thus

different. The abandonment is owing to the circumstances through which they

allow their minds to be ensnared and drowned in evil.”181

孟子曰：“富岁，子弟多赖；凶岁，子弟多暴，非天之降才尔殊也，其所以陷溺其

心者然也。”（《孟子·告子上》）

“If men do evil that is not the fault of their natural endowment.”182

若夫为不善，非才之罪也。（《孟子·告子上》）

Mencius observed that “if men suddenly see a child about to fall into a well, they will

without exception experience a feeling of alarm and distress”. He interpreted this to

mean that commiseration is essential to human nature.

孟子说“今人乍见孺子将入于井，皆有怵惕恻隐之心。”他解释说人皆有恻隐之心。

'All men have a mind which cannot bear to see the sufferings of others. 'The

ancient kings had this commiserating mind, and they, as a matter of course, had

likewise a commiserating government. When with a commiserating mind was

practiced a commiserating government, to rule the kingdom was as easy a matter

as to make anything go round in the palm. When I say that all men have a mind

which cannot bear to see the sufferings of others, my meaning may be illustrated

thus: even now-a-days, if men suddenly see a child about to fall into a well, they

will without exception experience a feeling of alarm and distress. They will feel so,

not as a ground on which they may gain the favour of the child's parents, nor as a

ground on which they may seek the praise of their neighbours and friends, nor

from a dislike to the reputation of having been unmoved by such a thing. From

this case we may perceive that the feeling of commiseration is essential to man,

that the feeling of shame and dislike is essential to man, that the feeling of

modesty and complaisance is essential to man, and that the feeling of approving

and disapproving is essential to man. The feeling of commiseration is the

principle of benevolence. The feeling of shame and dislike is the principle of

righteousness. The feeling of modesty and complaisance is the principle of

propriety. The feeling of approving and disapproving is the principle of knowledge.

人皆有不忍人之心。先王有不忍人之心，斯有不忍人之政矣。以不忍人之心，行不

忍人之政，治天下可運之掌上。所以謂人皆有不忍人之心者，今人乍見孺子將入於井，

181 The Book of Mencius, Gaozi, I:7 182 The Book of Mencius, VIA.2 James Legge translation

120

皆有怵惕惻隱之心。非所以內交於孺子之父母也，非所以要譽於鄉黨朋友也，非惡其聲

而然也。由是觀之，無惻隱之心，非人也；無羞惡之心，非人也；無辭讓之心，非人也；

無是非之心，非人也。惻隱之心，仁之端也；羞惡之心，義之端也；辭讓之心，禮之端

也；是非之心，智之端也。（《孟子·公孙丑上》）

“The Three Character Classic, Trimetric Classic or San Zi Jing was

probably written in the 13th century and is attributed to Wang Ying Lin

(1223–1296) during the Song Dynasty. The work is the embodiment of

Confucianism suitable for teaching young children. During the Ming and Qing

dynasties, the Three Character Classic formed the basis of elementary

education. Until the latter part of the 1800s, it served as a child's first formal

education at home. The text is written in triplets of characters for easy

memorization. With illiteracy common for most people at the time, the oral

tradition of reciting the classic ensured its popularity and survival through the

centuries. With the short and simple text arranged in three-character verses,

children learned many common characters, grammar structures, elements of

Chinese history and the basis of Confucian morality, especially filial piety and

respect for elders.”183

《三字经》可能是宋代王写的。它是儒家思想的化身，适合教导幼童。在宋明两代，

《三字经》成为启蒙书。到 1800 年代晚期，它成为幼童在家里接受的第一种正式的教

育。文本三字一句，易于诵读。那个时代大部分人都是文盲，可以吟诵就保证了经典的

普及和数个世纪的生存。文本简单明了，三字一句，幼童学到很多常见字，语法结构、

基本的中国历史和儒家道德，特别是孝道和尊敬长者。（维基）

The first four verses state the core credo of Confucianism, that is, that human

nature is inherently good, as developed by Mencius, considered one of the most

influential traditional Chinese philosophers after Confucius.

《三字经》头四句说出了儒家的核心信条——人性善；这一信条被孔子之后最有影

响的中国古代哲学家孟子发展了。

人之初 (rén zhī chū) People at birth,

性本善 (xìng běn shàn) Are naturally good (kind-hearted).

性相近 (xìng xiāng jìn) Their natures are similar,

习相远 (xí xiāng yuǎn) (But) their habits make them different (from each other).184

Not all agree with Mencius. Sun Ze, for example, says:

有人不赞同孟子。比如，荀子说：

183 Wikipedia entry for the Three Character Classic. 184 ibid

121

“The nature of man is evil; his goodness is the result of activity” (education is

needed). “The original nature of man is evil, he needs “the civilizing influence of

teachers and laws.”185

人性恶，其善者，伪也。

今人之性恶，必将待师法然后正。（《荀子·性恶》）

Sun Ze says because we are by nature evil we need education; Mencius says

“compassion, a sense of shame, and modesty are “essential” to man, but must have

education in order to develop.

荀子说，我们因为性恶才需要教育；孟子说“仁义、羞恶、辞让对人来说都是‘基

本的’，但必须通过教育才能发展。”

Men have these four principles just as they have their four limbs. When men,

having these four principles, yet say of themselves that they cannot develop them,

they play the thief with themselves, and he who says of his prince that he cannot

develop them plays the thief with his prince. Since all men have these four

principles in themselves, let them know to give them all their development and

completion, and the issue will be like that of fire which has begun to burn, or that

of a spring which has begun to find vent. Let them have their complete

development, and they will suffice to love and protect all within the four seas. Let

them be denied that development, and they will not suffice for a man to serve his

parents with.'186

人之有是四端也，犹其有四体也。有是四端而自谓不能者，自贼者也；谓其君不能

者，贼其君者也。凡有四端于我者，知皆扩而充之矣，若火之始然，泉之始达。苟能充

之，足以保四海；苟不充之，不足以事父母。（《孟子·公孙丑上》）

Although they do not agree on the essential nature of man, they do agree education is

needed to cultivate his character. Sun Ze was challenged. “If you admit man needs

education to improve his character, where is the good teacher to be found if all men,

teachers included, are evil by nature?”

尽管他们在人性问题上有分歧，但都认为需要教育来培养人的品性。我们可以质问

荀子：“如果你承认，人需要教育以改善品性。如果所有人本性都是恶的，包括老师，

那么好老师从何而来呢？”

Ancestors

祖先

185 Hsun Tzu, VIII; cf.H.H. Dubs, trans, The Works of Hsuntze, London, 1928, p. 96. 186 Mencius, Gong Sun Chou I, Part 6:

122

The older generation, who die and move on to the next world, continue to exist, are

worthy of respect, and are protagonists who have influence on this earthly plane. The

extended family, extends to whole villages, often with all members having the same

family name. Village affairs were managed by the patriarch Head of the family.

Governance was institutionalized and occupied Ancestral Halls. These Halls were

built with two courtyards. In the front courtyard the family Head managed extended

family affairs, even holding the power to punish crimes. In the rear courtyard, in the

most sacred position, and at a higher elevation, ceremonies were held to venerate the

ancestors, to ask for intercession by Heaven for them, and intercession by them for us

here on earth. Behind the second courtyard were kept records of family member

names. Over the doors and on the columns were words of wisdom that represent the

highest beliefs of the family.

老一辈去世了，去了下一个世界。他们是可敬的，是在此世有影响的动力元素。大

家族可以延伸到整个村庄，通常所有成员的姓氏都一样。村里的事务由族中的长者主持。

管理规范，且有宗祠。宗祠有两进院子。大家长在前院处理家族事务，甚至惩戒犯罪。

在后院，在最神圣的地方，在较高处，举行敬祖仪式，祈求上天保佑祖先们，祈求祖先

庇护在世的人。在后院的后面保存着族谱。门楣上、走廊上都是智慧之言，体现了这个

家族的最高信念。

“Ancestral veneration in Chinese culture (敬祖) is the practice of living family

members who try to provide a deceased family member with continuous

happiness and well-being in the afterlife. It is a way of continuing to show respect

toward them, and it reinforces the unity of family and lineage. Showing respect to

ancestors is an ideology deeply rooted in Chinese society. It is based on the idea

of filial piety put forth by Confucius. Filial piety is the concept of remaining loyal to

parents as their child. It is believed that despite the death of a loved one, the

original relationship remains intact, and that the deceased possess more spiritual

power than they did during life. In a sense, the ancestors became thought of as

deities who had the ability to interact and have an effect on the lives of those still

living. The core belief of ancestor veneration is that there is a continued existence

after death.”187

敬祖是活着的家庭成员的一种活动，他们努力为过世的家庭成员提供持续的幸福和

福祉。这是继续对他们表示尊敬的一种方式，加强了家族的团结和血缘。敬祖先是中国

社会根深蒂固的观念。它是基于孔子的孝观念。孝就是作为子女对父母持续忠诚的一种

观念。据信，尽管亲人已逝，但当初的关系仍然不变，逝者比在生前更有精神力量。在

某种意义上，祖先被认为是神祗，他们有能力活动，影响生者的生活。祖先崇拜的核心

信念是，死后有知。

187 http://en.wikipedia.org/wiki/Ancestor_veneration_in_China#cite_note-religionfacts-1

123

The presence of the ancestors, as spiritual beings, is tangible and active; “there is

nothing without them”.

祖先作为精神存在，是可以觉察的、活跃的；“他们无处不在”。

“Confucius said in The Doctrine of the Mean, “How abundantly do spiritual beings

display the powers that belong to them! We look at them, but do not see them!

We listen to them, but do not hear them! Yet, they enter all things, and there is

nothing without them…..To the Neo-Confucianists, this does not mean that there

are ghosts that go around and possess things. Rather, it means that the forces

that used to constitute ancestors pervade everything. Sincerity can cause them to

interact and integrate, even to the point of being like real persons.”188

孔子在《中庸》里面说，“鬼神之为德，其盛矣乎！视之而弗见，听之而弗闻，体

物而不可遗。”对宋明理学家来说，这并非是说鬼魂在游荡，它们附在物上。而是说，

构成祖先的力量弥漫于万物。诚，可以使这些力量交感、凝聚，甚至达到像真人的程度。

The Extended Family as a Protagonist

大家族作为动力元素

References to the family in China’s sacred literature most likely refer to the extended

family. From the perspective of China’s long history, the nuclear family is a relatively

new phenomena. A very early reference to the family is found in the Book of Songs:

中国的圣典提到的家，通常指大家族。从中国悠久历史看，核心家庭是一个相对很

新的现象。很早提到家庭的地方，见于《诗经》。

“When wives and children and their sires are one,

‘Tis like the harp and the lute in unison.

When brothers live in concord and peace,

The strain of harmony shall never cease.

The lamp of happy union lights the home,

And bright days follow when the children come.”189

妻子好合、如鼓瑟琴。兄弟既翕、和乐且湛。宜尔室家、乐尔妻帑。是究是图、亶

其然乎。（《诗经·常棣》）

According to Mencius, the education received from parents and the family - the

microcosm of the state190 - is an essential part of the construction and on-going

transformation of society.

188 The Chinese Mind, Edited by Charles A. Moore, Essay by Wing Tsit Chan, p.297. 189 Book of Songs, quoted in Chan, Source Book, p.102. 190 The Chinese Mind, Edited by Charles A. Moore, Essay by Wing Tsit Chan, p.175.

124

孟子认为，家庭——国家的微缩版（The Chinese Mind, Edited by Charles A. Moore,

Essay by Wing Tsit Chan, p.175.）教育是社会建设和持续变革的基础。

“Mencius said, 'When those occupying inferior situations do not obtain the

confidence of the sovereign, they cannot succeed in governing the people. There

is a way to obtain the confidence of the sovereign: if one is not trusted by his

friends, he will not obtain the confidence of his sovereign. There is a way of being

trusted by one's friends: if one does not serve his parents so as to make them

pleased, he will not be trusted by his friends. There is a way to make one's

parents pleased: if one, on turning his thoughts inwards, finds a want of sincerity,

he will not give pleasure to his parents. There is a way to the attainment of

sincerity in one's self: if a man does not understand what is good, he will not

attain sincerity in himself. Therefore, sincerity is the way of Heaven. To think how

to be sincere is the way of man. Never has there been one possessed of

complete sincerity, who did not move others. Never has there been one who had

not sincerity who was able to move others.'191

居下位而不获于上，民不可得而治也。获于上有道：不信于友，弗获于上矣；信于

友有道：事亲弗悦，弗信于友矣；悦亲有道：反身不诚，不悦于亲矣；诚身有道：不明

乎善，不诚其身矣。是故诚者，天之道也；思诚者，人之道也。至诚而不动者，未之有

也；不诚，未有能动者也。（《孟子·离娄上》）

The Community as a Protagonist

社区作为动力元素

According to Li Zhi (1527–1602), a prominent Neo-Confucian philosopher, historian,

and writer of the late Ming dynasty, the uniqueness of the individual human being is

his sense of righteousness. He accumulates righteous deeds by applying his

intelligence to organize the world around him, to create community.

明末作家、历史学家、杰出的哲学家李贽（1527-1602）认为，个人的独特性就在

于义。个人运用智慧组织周围的世界，去创造社区，以此积累义行。

“... Water and fire possess power but no life, grass and trees have life but cannot

know, birds and animals know but are without the sense of righteousness. Man

has power, life, knowledge and the sense of righteousness. Therefore, he is the

most precious of all species. His strength is not equal to that of an ox. He cannot

191 Mencius, Li Lou I:12,离娄上 12, 孟子曰：“居下位而不获于上，民不可得而治也。获于上有道：

不信于友，弗获于上矣；信于友有道：事亲弗悦，弗信于友矣；悦亲有道：反身不诚，不悦于亲

矣；诚身有道：不明乎善，不诚其身矣。是故诚者，天之道也；思诚者，人之道也。至诚而不动

者，未之有也；不诚，未有能动者也。”

125

run as fast as a horse. Yet horse and oxen are used by man. Why? Because man

has the ability and intelligence for organization and community.” 192

水火有气而无生，草木有生而无知，禽兽有知而无义，人有气、有生、有知，亦且

有义，故最为天下贵也。力不若牛，走不若马，而牛马为用，何也？曰：人能群，彼不

能群也。（荀子·王制）

Confucius said the neighbourhood, or community, should be distinguished by its

virtue.

孔子说一片住区或社区应该以德著称。

"It is virtuous manners which constitute the excellence of a neighbourhood. If a

man, in selecting a residence, does not fix on one where such prevail, how can he

be wise?" Now, benevolence is the most honourable dignity conferred by Heaven,

and the quiet home in which man should dwell.”193

“里仁为美。择不处仁，焉得智？”夫仁，天之尊爵也，人之安宅也。莫之御而不

仁，是不智也。（《孟子·公孙丑上》）

We could assume that in order to sustain excellence and exemplify “virtuous

manners”, the community must be able to organize and pro-actively foster an

environment suitable for the growth of individuals and families, and is, as well, a

protagonist.

为了保持卓越，为了体现“德”，社区必须组织和积极培创造环境，以适合个人和

家庭的成长。因此，社区也是一个动力元素。

The community, according to Confucius extends to all people; “All within the four seas

are brothers”194. Chang Tsai (1020-77) a Neo-Confucianist who also studied Daoism

was more specific about who belonged to the “community”.

孔子认为，社区包括所有人，“四海之内皆兄弟”。宋明理学家张载学习过道教，他

对于谁归属于社区说得更为具体：

“...all people are my brothers and sisters, and all things are my companions.

Respect the aged...show deep love toward the orphaned and the weak...The

sage identified his character with that of Heaven and Earth...Even those who are

tired, infirm, crippled, or sick; those who have no brothers or children, wives or

husbands, are all my brothers and sisters...In life I follow and serve Heaven and

192 Li Zhi 李贽 1527-1602

193 Mengzi, Gong Sun Chou I:孟子公孫丑上:『里仁為美。擇不處仁，焉得智？』夫仁，天之尊爵

也，人之安宅也。莫之禦而不仁，是不智也。

194 Confucius, Analects, 12:5

126

Earth, and in death I will be at peace.”195

……民吾同胞，物吾与也……尊高年……慈孤弱……圣其合德，贤其秀也……凡天

下疲癃残疾、茕独鳏寡，皆吾兄弟之颠连无告者也……存，吾顺事；没，吾宁也。（张

载《西铭》，转引自陈荣捷《中国哲学文献选编》）

Leaders as Protagonists

领袖作为动力元素

The same “call and response” covenant relationship that exists between Heaven and

the individual also exists between Heaven and the leaders of state. According to Mozi,

governance should be based on following the will of Heaven. Blessings and

confirmations come through acceptance of the standards of Heaven. He says:

天人之间“呼召-响应”的契约关系，同样存在于天与国家领袖之间。墨子认为，

治国应以顺天意为基础。顺应天意，就会得到祝福和确认。他说：

“What then should be taken as the standard in government? Nothing better than

following Heaven. Heaven is all-inclusive and impartial in its activities, abundant

and unceasing in its blessings, and lasting and untiring in its guidance. And, so,

when the sage-kings had accepted Heaven as their standard, they measured

every action and enterprise by Heaven. What Heaven desired they would carry

out, what Heaven abominated they refrained from.”196

然则奚以为治法而可？故曰莫若法天。天之行广而无私，其施厚而不德，其明久而

不衰，故圣王法之。既以天为法，动作有为，必度于天，天之所欲则为之，天所不欲则

止。（《墨子·法仪》）

“A ruler who governs his state by virtue is like the north polar star which remains

in its place while all the other stars revolve around it.197

子曰：“为政以德，譬如北辰，居其所而众星共之。”（《论语·为政》）

“The ruler of antiquity was concerned about the hardship of his subjects to the

extent that if there were people starving in his state, at each meal he would have

only one single dish, and if there were people freezing in winter he would not

attire himself in fur garments. Only when the harvest was good and the people

had plenty would he then set up the bells and drums and display the shields and

axes, and with ruler and subject, superior and subordinate, all enjoying these

together, there was no sorrowful person left in the whole state.198

195 Wing-Tsit Chan, A Source Book in Chinese Philosophy, p.497

196 Mozi, Book 7, Will of Heaven 3:2, 法儀: On the necessity of standards:

197 Confucius, Analects, 2:1. 198 Ames, Rulership, p.25.

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古代统治者关心民众疾苦，如果国内有饥民，他会只吃一道菜；如果有人在寒冬挨

冻，他不会穿皮衣。只有到丰收年，百姓富足了，他才会摆开锣鼓、盾牌和斧钺，统治

者与臣民、上层人与下层人一起庆祝，整个国家没有悲伤之人。（Ames, Rulership, p.25.）

In the book, The Chinese Mind, there is a summary of the Chinese idea of authority199:

《中国人的心灵——中国哲学与文化要义》一书对中国的权威观念有一个总结：

“The Chinese philosophy of political authority may be summed up in a few

words. Political authority is a trust conferred by the Mandate of Heaven upon

the government for the welfare of the people. The government is created for the

people, not the people for the government. The whole philosophy finds its best

exposition on the words of Mencius. …in a dialogue between Mencius and King

Xuan of Qi (342-423BC). “Suppose”, he asked the King, “that one of Your

Majesty’s servants were to entrust his wife and children to the care of a friend,

while he went to the state of Qi for a trip, and that, on his return, he should find

that his friend had caused his wife and children to suffer cold and hunger. How

is such a one to be dealt with?” “He should be cast off as a friend,” the King

replied. Mencius proceeded, “Suppose that the Minister of Justice could not

regulate his officers, how should he be dealt with?” “Dismiss him,” was the

ready answer. Mencius pursued further, “If within the four borders of the

kingdom there is no order and peace, what is to be done?” The King is reported

to have “looked to the right and left, speaking of other matters.” 200

中国政权之哲学可以数语总括之：政权乃天命所托于政府，以谋民生幸福之物。政

府为人民而设，而非人民为政府而设，整个哲学在《孟子》一书中阐明无余。作者在他

处从长论及于此，在此仅引用孟子与齐宣王之一段对话，孟子谓齐宣王曰：“王之臣有

托其妻子于其友而之楚游者。比其反也，则冻馁其妻子，则如之何？”王曰：“弃之。”

曰：“士师不能治士，则如之何？”王曰：“已之。”曰：“四境之内不治，则如之何？”

王顾左右而言他。（吴经熊的“中国法律与政治哲学”，载《中国人的心灵——中国哲学

与文化要义》，台湾东海大学哲学系编译，第 189页。）

The idea that the ruler is a steward of the common good is found in the following song

recorded in The Book of History:

统治者看护着公共利益，这一观念见于《尚书》的如下歌谣：

The people should be cherished,

And should not be downtrodden,

The people are the root of the country,

199 The Chinese Mind, Edited by Charles A. Moore, Essay by John C.H. Wu, pp. 214-5.

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And, if the root is firm, the country will be tranquil.201

民可近，不可下，民惟邦本，本固邦寧。(《尚书·夏书》。《尚书》又称《书》、

《书经》，是中国古文献的五经之一。它收集了夏商周时代（公元前 2000 年到公

元前 400年）人物的言论、半历史性著述、修辞散文。该文献是两千年来中国政

治哲学的基础，其中一些早期篇章是中国古代文献中最古老的著述之一，溯至公

元前 11 世纪。)

That the leader must forget his own interests, even his physical safety, is stated by

Lao Zi (604-531BC) in Dao De Jing 13:

老子(604-531BC)《道德经》13 章上说，统治者应该忘记私利，甚至忘记自身安危。

“Only he who is willing to give his body for the sake of the world is fit to be

entrusted with the world. Only he who can do it with love is worthy to be the

steward of the world”. He even says, “To bear the calamites of a country is to be

the king of the world”.

故贵以身为天下，若可寄天下；爱以身为天下，若可托天下。他说“承受一国苦难

者，可以为王”。（后一句译者自译，没有找到原文）

Among the protagonists, other than Heaven, the role of leader demands the highest

degree of service, trust, sacrifice, and detachment.

在除天以外的动力元素中，统治者的角色需要最高程度的服务、信任、牺牲和超脱。

201 The Book of History, The Song of Five Brothers.

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4.2 The Protagonists of Development: Reflections

4.2 推动社会进化的动力元素：思考

The following is an effort to look at each of the protagonists in the light of the needs

and conditions of our time.

下文参酌时代的需要和情况努力考察了每一个动力元素。

Heaven

天

In China’s sacred literature, we find Heaven referred to as a creator, an authority, a

source of guidance, and a source of spirituality. It has a will. Individual happiness and

social order depend on following the will of Heaven. We also have a will and can

ignore the will of Heaven. Heaven and the individual are in a “call and response”,

covenant relationship. The individual is a protagonist, a partner with Heaven, building

a reflection of Heaven on Earth (Tian Ren He Yi). The source of happiness is to

“follow the way and benefit the people”. This is the natural Order. “The meaning of

history issues from Heaven, but the writing of history cannot but depend on human

effort for its accomplishment.”202 By Chinese definition, a relationship with Heaven is

necessary to release and realize human capacity and potential. Those who interact

with Heaven receive “lasting and untiring guidance”.

在中国的圣典中，我们发现天被称作造物主、权威、指引之源和精神源头。天有意

志。个人幸福和社会秩序，依赖于对天意的遵奉。我们也有意志，可以忽略天意。天与

人处于“感召与响应”的契约关系中。个人是一种动力元素，是天的伙伴，将天的影像

建在地上（天人合一）。幸福之源是“遵从道，惠泽人民”。这是自然之序。“史之义出

于天,而史之文,不能不藉人力以成之。”（章学诚《文史通义》卷三，内篇三）

If we are experiencing a decline in moral order and social justice, and we do not “love

and benefit one another”, does Heaven abominate and even curse our actions? In our

modern age that includes materialism, corruption, and a degraded sense of beauty,

finding a way to grow spiritually and respond to the will of Heaven is as urgent a

question as it was in the time of Confucius. Why is it that the wisdom and teachings

are still known in China, but their power to govern behavior has waned? Lax moral

self-discipline is a sign that the link to the will of Heaven is weak or absent. If such a

dynamic is real, how are we, in this day, to relate to Heaven, how do we connect? Do

feel misery and pain because we are off the Path? How can we regenerate the vitality

of belief?

202 Zhang Xue Cheng (1738-1801), from an essay called, Virtue in the Historian.

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如果我们正在经历道德和社会正义的滑坡，我们并不“互爱互助”，那么我们的行

为受到天的厌弃和诅咒了吗？在我们这个接纳了物质主义、腐败和审美衰退的现代社会，

寻找精神成长之路与顺应天意是一个迫切的问题，正如在孔子的时代一样。为何智慧和

教义都在，它们却无力规约行为？松懈的道德自律，标志着与天意的联系弱化甚至缺失

了。果真如此，我们现在如何与天相关联，如何建立起联系呢？我们因偏离了道而感到

悲惨和痛苦吗？如何才能重新激发信仰的活力呢？

Knowledge of the spiritual dimension and the will of Heaven, has, throughout

history, been the core concern of religion. What guidance can be derived from

religion? What is religion? If we scan the Map of Human Maturation (Fig.2), we

can observe the following patterns: “Rivers” of civilizations, Convergence of these

rivers in one ocean, A strong correlation between each civilization and a belief

system

纵观历史，宗教的核心关切始终是精神维度和天意。从宗教中能得出什么指引呢？

什么是宗教？如果我们看一下人类成熟表（图表2），就可以发现如下模式：文明的河

川；百川入海；文明和信仰系统之间都有很强的关联。

Each cycle of civilization can be traced to a potent spiritual germinating influence, with

its root traced to its Founder. In fact, for most of them, such as, Hindu, Judaic,

Buddhist, Christian, and Islamic, the name of the civilization and the name of the

belief system, even its Founder, are interchangeable. Founders associated

with civilizations include: Krishna and the Gupta civilization, Moses and the Jewish

Kingdom, Zoroaster and the Persian Empire, Buddha's impact on many Asian

countries including China, Jesus and the Byzantine Empire, and Mohammed and the

Islamic civilization. Western civilization owes its renaissance around 1500-after a

thousand years of darkness- to the influence of Islam. Buddhism did not originate in

China, but it took root there. Each belief system had a Founder and a “Book”,

considered to be revealed knowledge. Confucius and Lao Zi never claimed to be

Prophets, but their teachings were embraced as essential spiritual-philosophical

foundations of the inner life of China.

每一个文明圈都可以上溯到强大的精神性的萌发之力，都植根于它的创始人。事实

上，对于大部分文明而言，例如印度、犹太、佛教、基督教和伊斯兰，文明、信仰系统

和创始人的名称是可以互换的。与文明紧密相关的创始人包括：克里须那和顾普塔文明，

摩西与犹太国，琐罗亚斯德与波斯帝国，佛陀对包括中国在内的很多亚洲国家的影响，

基督与拜占庭帝国，穆罕默德与伊斯兰文明。西方文明将1500年前后——千年的黑暗时

代之后——兴起的文艺复兴归功于伊斯兰的影响。佛教并非起源于中国，却在中国落地

生根。每一个信仰系统都有创始人和一部被认为是天启知识的“天经”。老子、孔子从

未自称先知，但是他们的教导却被认作中国内在生命的基本的灵性-哲学基础。

131

If we accept that most moral thought derives from these great belief systems, and, if

we accept that mutual helpfulness and reciprocity are the basis of civilization, we

could argue that, through the influence of these systems, the innate moral and

spiritual faculties of humanity gradually developed and the advancement of

civilization was made possible. The religions of the world provided the ethical order -

the spiritual roots - that allowed the creation of a social order, from which were born

the fruits of civilization; the whole process propelled by the light of the “sun”, the

spiritual vision of the Founder.

如果我们认同大部分道德思想源于这些伟大的信仰系统，认同互助互惠是文明的基

础，那么我们就可以争辩说，通过这些信仰系统的影响，人们内在的道德、精神能力会

逐步发展出来，文明的演进变得可能。世界宗教提供了伦理秩序和精神根源——社会秩

序得以产生，从而结出文明之果；整个过程是被“太阳”之光——创始人的精神视野

——所推动的。

“So far as earthly existence is concerned, many of the greatest achievements of

religion have been moral in character. Through its teachings and through the

examples of human lives illumined by these teachings, masses of people in all

ages and lands have developed the capacity to love. They have learned to

discipline the animal side of their natures, to make great sacrifices for the

common good, to practice forgiveness, generosity, and trust, to use wealth and

other resources in ways that serve the advancement of civilization. Institutional

systems have been devised to translate these moral advances into the norms of

social life on a vast scale. However obscured by dogmatic accretions and

diverted by sectarian conflict, the spiritual impulses set in motion by such

transcendent figures as Krishna, Moses, Buddha, Zoroaster, Jesus, and

Muhammad have been the chief influence in the civilizing of human character of

civilization.

迄今为止的世俗生活中，相关的道德教化的很多伟大成就都是由宗教取得的。在世

界各地及各个时代，无数的民众接受宗教思想，效法那些受宗教思想启迪者的榜样，发

扬了博爱的能力。他们学会约束天生的兽欲，为公众利益作出巨大的牺牲，在生活上力行宽恕、慷慨和忠诚，并善用财富及其他资源来促进人类文明。同时他们还建立机构体

系，把这些道德成就广泛地转化为社会生活规范。虽然，克利须那、摩西、释迦牟尼、

琐罗亚斯德、耶稣和穆罕默德等超凡卓绝的导师所启动的精神力量受到教条主义的蒙蔽，并且被派别冲突转变了方向，但这些精神动力依然是教化人类的主要影响力。

When it occurs, its transforming effect on the minds and souls of those who

respond to it is replicated in the new society that slowly takes shape around their

experience. A new center of loyalty emerges that can win the commitment of peoples

from the widest range of cultures; music and the arts seize on symbols that mediate

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far richer and more mature inspirations; a radical redefinition of concepts of right and

wrong makes possible the formulation of new codes of civil law and conduct; new

institutions are conceived in order to give expression to impulses of moral

responsibility previously ignored or unknown.（找不到）203

此时，宗教对于信徒的头脑和灵魂的影响，在缓慢成形的新社会中延续着。新的忠

诚的中心出现了，它广泛赢得了各文化体系中的人们的忠诚。音乐和艺术的符号表现了

更加丰富、更加成熟的追求。对是非曲直进行激烈地再界定，因此有可能形成新的民法

和行为准则。新的机制被构想出来，以体现以前被忽略不知的道德感。（译者自译）

Each civilization had a life-span. The civilization process, in each of its manifestations,

displayed an internal, organic cycle beginning with youthful vigor, followed by

maturation, and decline. Initially, its belief system provided the moral foundation for

the civilization’s infancy and childhood. The stability, prosperity, and blossoming of

civilizations occurred when the vitality of the belief system was at its peak, inspiring

great achievements in social order, culture, and science. When the clarity of inner

vision and motive power declined, when the sinews of moral discipline weakened, the

civilization crumbled from within. In the case of China, we can use Liang Se Cheng’s

analogy for the evolution of China’s styles of architecture; the Age of Vigor, the Age of

Elegance, and the Age of Imitation. He related these, respectively to the Han,

Tang-Song, and Ming-Qing dynasties. He compares the stages of architectural

growth to the growth of the individual. We can apply this metaphor to the whole of

China’s dynastic cycle.

文明过程的每一次显现，都展示出了内在的有机循环周期，始为朝气蓬勃，继而成熟随

后衰落。起初，其信仰体系是伦理行为的主要根源，为文明的幼年和童年期提供了道德基础。

当一个信仰体系的生命力处于巅峰，激发出社会秩序、文化和科学上的巨大成就，安定、繁

荣、兴盛的文明便产生了。当宗教教化的澄明和动力减弱，当道德戒律的力量松弛了，文明

就从内部溃散了。（乔卡特：《广厦》，石沉译，中国工人出版社，2009 年，第 36 页。）在中

国的案例中，我们可以借用梁思成关于中国建筑风格演变的一个类比。他将豪劲的时代、醇

和的时代和羁直的时代分别与唐、宋和明清联系起来。我们可以用这个类比说明中国的整个

有机循环。

If we look at the end of these cycles, history offers examples where we find blind

imitation, outer rituals and ceremonies more important than inner truth, a defensive

wall to protect their version of the truth from outside contagion, spiritual leaders

clinging to power and earthly trappings even at the expense of the well-being of their

followers, and other behaviors that contrast with their original teachings. As the vitality

of the belief system weakens, gradually, the system no longer governs the actions of

the people or disciplines them. As a consequence,

如果我们审视这些循环的结局。从历史中，我们可以发现盲目模仿、外在仪式、仪轨重要过内在真理的例子；会发现保护自己版本的真理受到外部感染的防御性高墙；我

们会发现精神领袖们汲汲于权利和世俗之物，甚至不惜牺牲追随者的利益；我们还会发

现其他有悖于原初教义的行为。随着信仰活力的弱化，逐渐地，信仰不再能规约、管束

203 Baha'i International Community, Office of Public Information, The Prosperity of Humankind, 1995, p.8.

133

人们的行为。结果，

"perversion of human nature, the degradation of human conduct, the corruption and

dissolution of human institutions, reveal themselves,….in their worst and most

revolting aspects. Human character is debased, confidence is shaken, the nerves of

discipline are relaxed, the voice of human conscience is stilled, the sense of

decency and shame is obscured, conceptions of duty, of solidarity, of reciprocity

and loyalty are distorted, and the very feeling of peacefulness, of joy and of hope is

gradually extinguished."204

人性之扭曲，行为之堕落，社会机体之腐败与溃散，将会无以复加。人格被贬低，

信心受动摇，纪律神经松驰，良心之声哑然，体面与廉耻被混淆，责任、团结、互惠与

忠诚的概念被曲解，祥和、欢乐与希望的美好感觉日见消失。（世界正义院：《世界和平

的承诺》，李绍白译，载《谁在书写我们的未来？——巴哈伊全球愿景》，澳门新纪元国

际出版社，2009年，第 7页。）

The social teachings of the system lose relevance as the society enters its period of

decline. The great spheres of science and religion are no longer in concert. China was

shocked, for example, during the First World War to find the materially advanced

civilization of the West had sunk to such bloodthirsty, un-Christian, depths.

随着社会进入衰退期，宗教信仰的社会教义会丧失其社会相关性。科学与宗教的大多数领域不再和谐一致。例如，在第一次世界大战时期，中国吃惊地发现具备先进的物

质文明的西方文明会沉沦至血污的、非基督教的深渊。

Observing the declining stages of the religion-civilization cycles gave just cause for

the complaints and criticisms of people such as Karl Marx and Lu Xun. When Marx

objected to religion and Lu Xun and Mao Zi Dong objected to Confucianism, their

central concern was justice, or rather, injustice. Their rage was directed at religions

that maintained systems of oppression, and even waged war. In their “old age”, they

were became sources of misery, engendered passivity, and sustained systems of

oppression.

在对宗教-文明系统的衰落期的观察在，可以找到卡尔·马克思、荀子等人抨击、

批判社会的原因。马克思拒绝宗教，荀子、毛泽东反对儒学，他们关注的是正义，或者

说是非正义。他们的愤怒直指维系压迫体制、甚至发动战争的宗教。这些“晚年”的宗

教成立不幸之源，产生出惰性，维持着压迫人的体制。

"Religion is the groan of the oppressed, the sentiment of a heartless world, and at

the same time the spirit of a condition deprived of spirituality. It is the opium of the

people”.205

204 The Universal House of Justice, The Promise of World Peace, 1985, Section 1.

205 The quotation originates from the introduction of Karl Marx’s proposed work A Contribution to the

Cri tique of Hegel's Philosophy of Right; this work was never written, but the introduction (written in 1843)

134

宗教是被压迫圣灵的叹息，是无情世界的感情，正像它是没有精神的制度的精神一

样。宗教是人民的鸦片。（马克思《黑格尔哲学批判导言》）

“Lu Xun attacked Confucianism as an oppressive and hypocritical morality thinly

concealing and encouraging exploitation, injustice, inequality, passivity, and

conformity.” 206

鲁迅抨击儒学是压迫和虚伪的道德，它遮掩并鼓励剥削、不义、不公、惰性和同一

性。（Dr. Fidel Fajardo-Acosta's World Literature Website,

http://fajardo-acosta.com/worldlit/luxun/）

But, did they not focus their anger on the winter-time of the religious cycle? By

rejecting religion in all its “seasons” we lose sight of the possibility that it could play a

constructive role in contemporary and future society.

但是，他们不是把愤怒聚焦于宗教循环的冬季吗？拒绝所有“季节”的宗教，我们

就看不到宗教在当今和未来社会中扮演建设性角色的可能性。

In the Chinese Heaven-Individual relationship, man is a partner, participating in a

process where he uncovers the secrets of the universe, contributes to evolution, and

becomes his true self. It should not be a system that Marx rightly rejects, where “man

is a degraded, enslaved, abandoned, contemptible being.”207

在中国的天人关系中，人是一个合作者，在参与的过程中他发现宇宙的奥秘，为演

化作出贡献，成就真正的自己。这不应是马克思所拒绝的那种宗教，在那种宗教中“人

是堕落的、被奴役、被抛弃的可鄙的生灵。”

Science is constantly being renewed as truth advances, why not religion? Religion is

the only body of knowledge, so far, that has escaped the discipline of evolutionary

growth.

科学是不断更新的，因为真理不断向前推进。宗教为何就不如此呢？迄今为止，宗

教是唯一躲过演化成长的知识体系。

“True religion is the source of love and agreement amongst men, the cause of the

development of praiseworthy qualities; but the people are holding to the

counterfeit and imitation, negligent of the reality which unifies; so they are bereft

and deprived of the radiance of religion. They follow superstitions inherited from

their fathers and ancestors. To such an extent has this prevailed that they have

taken away the heavenly light of divine truth and sit in the darkness of imitations

was published in 1844 in Marx's own journal Deutsch-Französische Jahrbücher, a collaboration with Arnold Ruge. (Wikipedia)

206 Dr. Fidel Fajardo-Acosta's World Literature Website, http://fajardo-acosta.com/worldlit/luxun/ 207 Rev. Gianbattista Mondin, S.X., The Atheism of Karl Mark, http://www.ewtn.com/library/Theology/ATHEMARX.HTM.

135

and imaginations. That which was meant to be conducive to life has become the

cause of death; that which should have been an evidence of knowledge is now a

proof of ignorance; that which was a factor in the sublimity of human nature has

proved to be its degradation. Therefore the realm of the religionist has gradually

narrowed and darkened and the sphere of the materialist has widened and

advanced; for the religionist has held to imitation and counterfeit, neglecting and

discarding holiness and the sacred reality of religion.”208

宗教是人间爱与和谐之源，是培养值得称赞的品格之路。但是人们却热衷于盲目将

效仿和形而上学，反而复视那能够结出统一之果的本质，因而他们失去了沐浴宗教荣光

的机会。他们拘泥于世代相传的迷信，以至于舍弃了神圣真理的荣光，而安坐于形而上

学与主观臆想的黑暗中。本意要带来生命却导致死亡；本应是知识的表征却成了无知的

体现；曾是人性高尚之因却变做人性堕落之源。宗教信仰者的国土日益缩小黯淡，而物

质主义的疆域却不断扩大、发展。这是因为宗教信仰者热衷于形而上学与盲目效仿，忽

视甚至舍弃了宗教高贵神圣的本质。（Abdu’l-Baha, Foundations of World Unity, pp 69-71.）

Violence and prejudice in the name of belief systems are distortions of their original

intent and do not invalidate their worth; the fire of knowledge in the hand of a child or

of the ignorant can be dangerous. Belief systems in decline and decay do not

represent their value; disintegration is a sign of decline that is inherent and necessary

in a cycle, the cycle will start again afresh, gathering together new and potent forces.

借信仰之名而行的暴力和偏见，是对信仰原意的扭曲，并不能使信仰的价值失效。知识之火落在孩童或无知者之手就危险了。衰落和腐化的信仰系统，并不能体现信仰系

统的价值；瓦解是一个循环固有的必然的衰落过程的标志，循环会从新开始集聚新的强

大力量。

“After a time of decay comes the turning point. The powerful light that has been

banished returns. The old is discarded and the new is introduced. Both measures

accord with the time; therefore no harm results.209

一段迷误期后复归。被逐的强光复归。革故鼎新，皆有时限。无害生成。（《易经》

复卦。译者自译。）

China is unusual in that it has grown spiritually without building high walls around

different versions of the truth.

中国的特别之处在于，它是在没有给不同版本的真理垒高墙的情况下获得灵性成长

的。

“In the world there are many different roads but the destination is the same. There

are a hundred deliberations but the result is one.”210

天下同归而殊途，一致而百虑（周易·系辞下）

208 Abdu’l-Baha, Foundations of World Unity, pp 69-71. 209 I Ching, See Capra, Turning Point. 210 The Book of Changes, cited in Legge, The Four Books, pt. 2, ch. 5.

136

According to Chinese logic, truth is one. Different interpretations should be attributed

more to our lack of ability to understand, than to who is right and who is wrong. Truth

is inclusive, not exclusive. A tendency toward fundamentalism is repelled by the

Chinese sense of moderation, balance, harmony, and complementarity.

根据中国人的逻辑，真理是一。不同的解释应被归因于缺乏理解，而不是谁对谁错。

真理是包容性的，而非排斥性的。原教旨主义倾向受到中国人的中庸、允执厥中、和谐

互补观念的排斥。

Can we have a modern, vital common, One World faith? Kang You Wei envisaged a

such a world religion as follows:

我们可以共享一种现代的有活力的共同的信仰吗？如下是康有为设想的一种世界

宗教：

“....when the world is unified, all things will be the same everywhere, including

religion. The universal belief will be what is called “serving heaven” (奉天

fengtian).”211

世界统一之后，所有的事情在各处都是一样的，包括宗教。这个普遍的信仰将被称

为“奉天”。（Kang You Wei, Ta T’ungShu, The One World Philosophy of Kang You

Wei , Translated by Laurence Thompson, George Allen and Unwin, 1958, p. 104.）

Repeated below is the portion of his chart of the three ages of social evolution that refers to religion. He foresees a process of discourse where the best spiritual thought is chosen on the basis of the degree to which it agrees with the will of Heaven.

下图是康有为的社会演化的三世表的一部分，其中谈到宗教。他预言会有一个商讨的过程，

用以筛选出最好的灵性思想，筛选的依据是灵性思想与天意相符的程度。

The Age of Disorder at the

Time the First Foundations

of One World are Laid

大同始基之据乱世

The Age of Increasing

Peace-and Equality, When

One World is Gradually

Coming into Being

大同渐行之升平世

The Age of Complete

peace-and-Equality When

One World has been

Achieved.

大同成就之太平世

The states are all free to

have their own religions;

the international

conferences do not decide

them.

国教各听自由，国会不定

之。

There is public discussion

of religious ideas and the

honoring of heaven; but

choosing the strong points

of all the sages which

‘match Heaven’ will

constitute the New

Religion.

All the former

philosophies, and all the

new principles, are

universally honored. Men

will not honor one religion

alone, but will take from

among all their principles.

大地诸先哲及诸新义，皆公

211 Kang You Wei, Ta T’ungShu, The One World Philosophy of Kang You Wei , Translated by Laurence Thompson, George Allen and Unwin, 1958, p. 104.

137

公商教义，尊天，而兼采诸

圣之长以配天，以为新教。

尊之，不独尊一教，而兼取

其义。

Fig. 7 Selection from Kang You Wei’s Chart of the Three Ages in the Evolution of Uniting

the Nations into one World related to Collective Security212

图表 7 康有为联合各国为一个世界的演化过程的三世表中与集体安全有关的摘录

A modern religion needs to be universal. If the boundaries of the Great Unity extend to

the whole planet, then so too should its belief system. A unified world will need a

common vision. Now that the world is one, we need to transcend rigid dogmas,

divisive identities, and conflicting sects and denominations. If the belief systems of the

past are all part of one on-going, ascending system of humanity’s “inner” education,

then what we need is not to abandon the process but rather to have an update, a new

course of instruction appropriate for our one-planet world.

现代宗教须是普遍性的。如果大同的疆域延伸到全球，那么其信仰体系同样应该如

此。统一的世界需要一个共同的愿景。既然世界是一体的，我们就需要超越严格的教条、

分裂的身份和冲突的教派和宗派。如果过去的信仰系统，都是一个不断提升的人类内在

教育系统的一部分，那么我们不是需要抛弃这一进程，而是需要一个适合我们地球村的

新的教导途径。

Previously, humanity was not mature enough for a universal system, nor was there

sufficient transportation and communication infrastructure. In all of these belief

systems, however, universalism was latent, anticipating and preparing us for the

awaited day of consummation.

此前，人类还没有成熟到需要一个普世信仰的地步，也没有足够的交通和通讯设施。

然而，所有信仰都有潜在的普世主义，为我们预示和准备着成熟之日。

A renewed, universal belief system must fulfill the aspirations of peoples everywhere,

and be capable of inspiring a global flowering of civilization where cultures can

“interact with one another in ever-changing patterns”. It must give “the human mind

and heart…..more complex and efficient means to express….its…inherent moral and

intellectual capacities”. The ethics of this belief system should be a renewal of the

basic “love your neighbor” theme common to all religions; and its social principles

must relate to the organization of world citizens on a globalizing planet.213

一种更新的、普遍的信仰系统，必须能满足各地人民的追求，能够激发繁荣的全球

文明，在这种文明中，各种文化“必须能够在不断变化的文明范式中互相交流”。（世

界正义院：《人类的繁荣》，李绍白译，载《谁在书写我们的未来？——巴哈伊全球愿

景》，澳门，新纪元国际出版，2009年，第36页。）它必须给予“人类的头脑和心灵……

212 Da Tong Shu, p.105. 213 Baha'i International Community, Office of Public Information, The Prosperity of Humankind, 1995, p.7.

138

复杂和有效的方式来表达他们与生俱来的道德和心智能力”。（世界正义院：《谁在书

写我们的未来？》，张展辉译，载《谁在书写我们的未来？——巴哈伊全球愿景》，澳

门，新纪元国际出版，2009年，第58页。）它的伦理应该是对各大宗教共同主题——“爱

邻人”——的一种更新；其社会原则须关乎在这个全球化的星球上组织世界公民。

The following description of religion taken from a statement prepared by the Institute

for Global Civilization, based in Hong Kong, could be seen as a definition of “modern”

religion. Religion is described as a system of knowledge, a well-spring of motivation,

and a source of universal principles:

以下的宗教定义，出自香港全球文明研究中心的一份声明，这个定义可被视为一个

现代宗教的定义。宗教被描述为一个知识系统，一个动力之源，一个普遍原则的策源地。

“Rather, we understand religion to designate the process through which humanity

acquires consciousness of the spiritual dimension of existence and orients its

individual and collective life in relation to it, forming an evolving system of

knowledge and practice.

相反，我们所理解的宗教指这样一个过程：人类从中获得对于生存的精神维度的觉

知，并参照它设定个人和集体生活，从而形成一个演进的知识和实践系统。

“Religion awakens us to our spiritual nature, gives us an understanding of our

place in the universe, and provides us with a moral purpose. It inspires us to

acquire and put into practice qualities such as love, fairness, compassion,

honesty, truthfulness, and trustworthiness which, when applied in individual and

community life, express the goodness and nobility of human nature.

宗教使我们觉知到精神本性，对于我们在宇宙中的地位的提出理解，给予我们一种

道德目的。它鼓舞我们获取并实践爱、公正、同情、诚实、正直和可信等品质，当我们

在个人和集体生活中践行这些品质时，就表现出人性的善良和高贵。

“At the core of religion is a set of spiritual principles which link all the cultural and

religious traditions of the world, forming the common heritage of humankind,

enriched by the unique contributions of each. These principles unite individuals,

communities and institutions into life-giving systems of social organization. They

facilitate a spirit of cooperation, service and harmony among the peoples of the

world, and galvanize and refine mankind's capacity to achieve spiritual growth

together with social and material progress. At each stage of human history and

development, however, and again in the present phase of planetary integration,

religion acquires new meanings, significance, functions and expressions.”214

214 Institute for Global Civilization, Hong Kong, Draft Statement, 2012. http://www.igc.hk/zh

139

宗教的核心是一系列精神原则。这些精神原则将世界所有的文化传统和宗教传统联

系起来，形成人类共同的遗产，每一个文化或宗教传统都对人类共同遗产作出自己独特

的贡献。这些精神原则将个人、社区和机构结成生生不息的社会组织。它们促进了世界

万民之间的合作、服务、和谐精神，激励、提升了人类实现精神成长的能力，以及社会

和物质进步。然而，在人类历史发展的每个阶段，以及在全球融合的今天，宗教需要新

的含义、意义、功能和表述。

Fig. 8 The Relationship between the Protagonists of Development

140

图表 8 发展的动力元素之间的关系

The Individual

个人

The following are some thoughts, based on Chinese references, to three questions:

“What is the nature of man?”, “Is man by nature aggressive?”, and “How do we grow

spiritually?”

以下是根据中国文献，针对三个问题的一些思考。这三个问题是：人的本质是什么，

人天生就具有侵略性吗，如何实现精神成长？

What is the nature of man?

人的本质是什么

From a review of Chinese sacred literature, we learn that man is a spiritual being

endowed with the gift of intelligence. Mencius believed that Heaven was the source of

the human mind and of human nature. The intellect is used to know and serve

Heaven, performing acts that conform to reason. We pursue the path of righteousness

in service to the society around us, thus nourishing and strengthening our spirit, and

realizing the potential of our spiritual endowment.

从对中国圣典的回顾中，我们知道人是赋有智能的精神存在。孟子相信天是人类心

141

智和本性的源头。智能可以知天，侍天，作出符合理性的行动。我们在服务于周围社会

的过程中追寻正义之路，培养、增强我们的精神，实现我们禀赋的精神潜能。

What is the nature of man?

人的本性是什么？

The establishment of the Great Unity is only possible, if we accept that spiritual

capacity is part of human nature.

只有承认精神能力是人性的一部分，大同的建立才是可能的。

“To the mind pertains the role of thinking. By thinking it obtains its object. If it does

not think it does not obtain its object. This is what Heaven had given to me”.215

心之官则思，思则得之，不思则不得也。此天之所与我者。（《孟子·告子上》）

Spiritual growth can be cultivated. Mencius, for example, described this process. He

believed that cultivating the principle of benevolence will increase commiseration;

cultivating the principle of righteousness will increase the sense of shame; cultivating

the principle of propriety will increase modesty; and cultivating the principle of

knowledge will increase discernment.

精神成长可以通过修身达到。例如，孟子就描述了这一过程。他相信发展仁之端，

可以增强恻隐之心；发展义之端，可增强羞恶之心；发展礼之端，可以增强辞让之心；

发展智之端，可以增强是非之心。

“When men, having these four principles, yet say of themselves that they cannot

develop them, they play the thief with themselves, and he who says of his prince

that he cannot develop them plays the thief with his prince. Since all men have

these four principles in themselves, let them know to give them all their

development and completion, and the issue will be like that of fire which has

begun to burn, or that of a spring which has begun to find vent. Let them have

their complete development, and they will suffice to love and protect all within the

four seas. Let them be denied that development, and they will not suffice for a

man to serve his parents with.'216

有是四端而自谓不能者，自贼者也；谓其君不能者，贼其君者也。凡有四端于我者，

知皆扩而充之矣，若火之始然，泉之始达。苟能充之，足以保四海；苟不充之，不足以

215 Mencius 6, Gaozi A, 15.

216 Mencius, Gong Sun Chou I, Part 6:

142

事父母。（《孟子·公孙丑上》）

“Is man by nature aggressive?”

人天生就具有侵略性吗

Hoping for the establishment of the Great Unity is not logical, or possible, if we assent

to the proposition that human beings are incorrigibly selfish and aggressive. If we

hope for peaceful, harmonious social order, on the one hand, and, on the other, give

uncritical assent to the notion that aggression and conflict are intrinsic to human

nature, then we are caught in a paralyzing contradiction.217

如果我们认同人是无可救药地自私和具有侵略性的，那么再希望建立大同就不合逻

辑了，也不可能了。如果我们一方面希求和平和睦的社会秩序，另一方面又不假思索地

认同人性富有侵略性、好冲突，那么我们就陷入了一个矛盾之中。

The Universal House of Justice says understanding that humanity is not aggressive

by nature, and that war and exploitation are expressions, not of our nature, but of the

immature stage of our development, are prerequisites to set in motion constructive

social forces not undermined by misunderstanding about the nature of the human

spirit.

世界正义院说，理解到人性并非侵略性的，战争、剥削并非人性的表现，而是发展

的不成熟阶段的表现，这是使建设性的社会力量——没有被我们关于人性的误解所消解

——发挥作用的前提。

“Dispassionately examined, the evidence reveals that such conduct, far from

expressing man's true self, represents a distortion of the human spirit.

Satisfaction on this point will enable all people to set in motion constructive social

forces which, because they are consistent with human nature, will encourage

harmony and co-operation instead of war and conflict.

只要冷静和细致地审视即可发现，如此行径绝不是真正人性的反映，而只是对人类

精神的歪曲。确信这一点，就能够使全社会发动起合乎人性的、能促进和睦与合作而非

战争与冲突的建设力量。

To choose such a course is not to deny humanity's past but to understand it…..

A candid acknowledgement that prejudice, war and exploitation have been the

expression of immature stages in a vast historical process and that the human

race is today experiencing the unavoidable tumult which marks its collective

coming of age is not a reason for despair but a prerequisite to undertaking the

stupendous enterprise of building a peaceful world. That such an enterprise is

possible, that the necessary constructive forces do exist, that unifying social

217 The Universal House of Justice, The Promise of World Peace, 1985.

143

structures can be erected, is the theme we urge you to examine.”218

这样做不是否定人类的过去，而是更好地理解它……在人类历史的漫长进程中，偏

见、战争和剥削都是未成熟阶段的表现；如今人类正在经受无可规避的混乱，它预示着

人类集体成熟期的来临。坦率承认这些事实非但不应成为失望的理由，反而是着手缔造

世界和平的先决条件。这项千秋大业可以实现，所需的建设力量确实具备，统一的社会

结构也一定能建立，这，就是我们恳请您来共同探讨的主题。（世界正义院：《世界和平

的承诺》，李绍白译，载《谁在书写我们的未来？——巴哈伊全球愿景》，澳门，新纪元

国际出版社，2009年，第 5-6页。）

What is China’s view? The likelihood of constructing the Great Unity is heightened if

we accept Mencius’s thought that, although a harsh social environment may at times

erode our good qualities, and the voice of conscience may at times be smothered, we

are not intrinsically, by nature, evil. Humans may show such behavior at times, but it is

not inherent, it is a misconception about the nature of man. As Mencius said about the

trees on Ox Mountain; they were once beautiful, but damaged by humans and

animals they appeared bare and stripped. This appearance is not due their original

nature. “Similarly, it cannot be said that there is no love and justice inherent in the

nature of man”. “When people see that man is like an irrational animal, they tend to

think that from the beginning he had no capabilities for good; but is this due to his

nature?219

中国怎么看呢？如果我们赞同孟子的观点，建立大同的可能性就大大提高了。孟子

认为尽管严酷的社会环境优势会腐蚀好品性，良知的声音有时候会被泯灭，但是我们并

非天生地、固有地恶。人有时会表现出劣行，但它们不是天生的，而是对人性的误解。

就像孟子说的牛山之木；它曾是美丽的，被人和动物所破坏，而显得光秃秃的。这种景

观并非是其原初本性。“同理，也不能说人性中没有爱和正义。”“人们看到有人像无理

性的动物，就说从一开始这人就没有向善的品质；但这是他的本性吗？”

The popular modern notion of the “survival of the fittest” assumes people are by

nature aggressive. Kang You Wei strongly disagrees:

“适者生存”的流行观念，认为人本性具有侵略性。康有为对此极不赞同：

“Nowadays the theory of natural selection is being proclaimed and the idea of

competition is being regarded as most rational…The hundred affairs, the ten

thousand businesses are all founded upon competition. It is thought that talent

and knowledge progress through competition, that implements and techniques

are refined through competition, and that survival of the fittest is a Law of

Nature…How can it be that only by depraving men’s mental processes and

overthrowing men’s persons, men learn how to fulfill the Way of Heaven, and to

assist Nature!

218 The Universal House of Justice, The Promise of World Peace, 1985. 219 Mengzi, ch. 8, arts. 1-2. See also chapter 5 for an account of the non-existence of a positive evil.

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近自天演之说鸣，竞争之义，视为至理……百事万业，皆祖竞争，以才智由竞争而

后进，器艺由竞争而后精，以为优胜劣败，乃天则之自然……倾人身家，岂知裁成天道，

辅相天宜者哉！（康有为：《大同书》，邝柏林选注，辽宁人民出版社，1994 年，第 275

页。）

Those who discuss these matters nowadays hate the calm of unity, and exalt the

hubbub of competition. They think that with competition there is progress; without

strife there is retrogression. This is for a fact suitable to the Age of Disorder; but it

is most pernicious of the Way of One World of Complete Peace-and-Equality.

Now with deceit and corruption confusing men’s thinking processes like this, the

ruination of human nature is complete; with misery and exhaustion, sickness and

death like this, with pride and obsequiousness confusing men’s character like this,

the calamity is most severe. This is in direct opposition to our desire to lead men

to peace and happiness.

近世论者，恶统一之静而贵竞争之嚣，以为竞争则进，不争则退，此诚宜于乱世之

说，而最妨害于大同太平之道者也。夫以巧诈倾轧之坏心术相此，倾败之致忧患、困乏、

疾病、死亡如此，骄谄之坏人品格如此。其祸至剧矣，其欲置人人于安乐，亦相反矣。

Hence those who advocate the theory of competition understand Nature but do

not understand Man. There is no way to correct them, their stupidity is so

enormous. Alas! This is truly a theory of the Age of Disorder! 220

然则主竞争之说者，知天而不知人，不就无术，其愚昧亦甚矣，嗟乎，此真乱世之

义也哉。（康有为：《大同书》，邝柏林选注，辽宁人民出版社，1994年，第 276页。）

How do we grow spiritually?

如何实现灵性成长？

The Great Learning draws the development path of the individual from his inner

condition to his outer social environment; the family and nation around him. After he

has investigated reality, extended his knowledge, made his thoughts sincere, rectified

his heart, and cultivated his person, he makes his contributions to the regulation of the

family, the right government of the nation, and to the tranquility and happiness of the

whole kingdom.

《大学》勾画了个人由内在状态到外部社会环境、家庭和国家的发展路径。在他格

物致知、诚意、正心、修身之后，他对于齐家、国家管理和天下的安宁幸福皆有贡献。

We are all at any given time serving or being served. Service to others is the matrix I

220 Kang You Wei, Ta T’ungShu, The One World Philosophy of Kang You Wei , Translated by Laurence Thompson, George Allen and Unwin, 1958, p.50-1.

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which our spirit can grow. The diagram below shows the serve and served condition of

our lives at various stages of growth.

在任何时刻，我们都在服务他人或享受他人的服务。服务就像子宫，在服务中我们

的灵性得到成长。以下图表呈现了在我们成长的各个阶段服务与被服务的情况。

Fig. 9 The Individual as a Social Protagonist

图表 9 个人作为社会的一种动力元素

Righteous acts - acts in accord with divine or moral law – based on reason, nurture

the growth of our spirit. In what context do we perform righteous acts? I am

trustworthy to “others”. I am patient with “others”. I am generous with “others”, I am

kind to “others”, I serve “others”, and so on. Virtues can only be realized in the context

of social relationships. Similarly with the application of principles; without a family, a

community, or a society to live in, unity, justice, reciprocity, non-violence, moderation,

the equality of men and women, etc., would have no meaning. We need the society

around us in order to practice virtues and to apply principles. We are students in the

school of society. Our spirit cannot grow unless it is tested and utilized in the

enterprise of social relations and social construction. The individual and society have

a synergistic relationship. The more our spirit is tested and utilized in the enterprise of

social transformation, the more it grows. It is human resources developed in this way that

are needed to erect the Great Unity.

正确的行动——符合神圣或道德律法的行动——是基于理性的，它们滋养着我们的

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精神成长。我们在什么背景下做出正确的行动呢？我对“他人”是可信的。我对“他人”

很耐心。我对“他人”很慷慨。我对“他人”很友善。我服务“他人”，等等。原则的

应用也是一样。没有家庭、社区和社会，团结、正义、互助、非暴力、节制、男女平等

之类的原则就失去了意义。我们需要周围的社会，因为我们需要实践美德、运用原则。

我们是社会这个大学校的学生。除非经过社会关系和社会建设的磨砺，我们的精神就不

能得到成长。个人和社会可以相互增强。为了建立大同，需要在互助关系中培养起来的

人力资源。我们的精神越是在社会转变中经受磨砺，越是会得到成长。这样发展起来的

人力资源，正是建立大同所需要的。

The Extended Family as a Protagonist

大家族作为一种动力元素

Spiritual and social training begins with service to one’s parents, the microcosm of the

state.

精神和社会驯化，始于侍奉父母，家是国的微缩版。

The Community as Protagonist

社区作为动力原素

In the Chinese view, the uniqueness of the human being is his sense of righteousness,

his ability to organize and create a community.

在中国人看来，人的独特性就在于他的正义感和他组织、创建社区的能力。

If the individual protagonist needs a venue in which to practice virtues, experience

and share “intimacy”, and learn to apply principles, outside the extended family, where

can he go? The next nearest social layer, after the family, is the community.

作为动力原素的个人，如果他想有一个途径，以实践美德，经受、分享“亲密”，

学习运用原则，那么，在大家庭之外，他还可以去哪儿呢？家庭之后的下一个社会层级

就是社区。

What is a “community”? There are different types, for example: classmates, friends,

work-mates, professional groups, corporations, on-line common interest groups, and

the physical neighborhood. The type common to all is the latter, the neighborhood.

The self-selection nature of the other community types probably makes the local

physical community the one with the widest variety of social status, age group,

personality types and interests. Achieving unity in community types other than

neighborhood is relatively easy. And, if you don’t like it, you can leave.

什么是一个“社区”呢？社区有不同类型。例如：同学、朋友、同事、职业群体、

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公司、在线的有共同兴趣的人群，邻里。所有人都有邻里社区。其他社群类别具有自选

性，这使得邻里成为具有最宽泛的社会地位、年龄群、个性、兴趣的一种社群。在其他

的社群中，达成一致相对容易。如果你不喜欢一个社群，可以离开它。

Being the most diverse, it is the type with the most challenges and with the most

potential. In addition to the convenience of proximity, it may be the best social action

workshop. It can allow meaningful activity at the very local level with small-scale

experiments that are still contributions to the creation of the Great Unity, a New World

Order.

邻里社群是最多样化的，也是最富有挑战的和最具潜力的。除了地利之便，邻里可

能是最好的社会行动工作坊。它可以容纳基层的、有意义的活动和小规模的实验，这些

实验可以贡献于新世界秩序、大同的创建。

Fig. 10 Diagram of Social Structure

图表 10 社会结构表

In the Diagram of Social Structure above, we see the individual inside the family unit.

The family is shown surrounded by the extended family. The extended family is in a

community that also includes an administrative center and a school. The community is

surrounded by more layers extending from a city district, to the whole city, to the

nation, and the world. In the case of a rural community, the city district, and whole city

layer, would be absent.

在上面的社会结构表中，我们看到个人处于家庭单位之内。家庭在大家族的环绕中。

大家族处于社区中，社区还包括了行政中心和学校。社区的外面还有很多外层，从市区

到整个城市，到国家和世界。在农村社区中，就没有市区和城市这一环。

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In previous times, when our capacity and education were less, we could be managed

in top-down fashion by leaders who - for better or worse - addressed our needs. With

the spread of knowledge and the tools to manage it, there is increased capacity to

participate in the application of knowledge to human progress. There is a new “climate

in which the untold potentialities of the individual members of society can develop”.

New social and administrative forms must safely channel this surging energy. We

need community life where the individual finds “his own place in the flow of progress,

and society as a whole may benefit from the accumulated talents and abilities of the

individuals composing it”; where the individual “finds fulfillment of his potential not

merely in satisfying his own wants but in realizing his completeness in being at one

with” others and with the will of Heaven. We need opportunities close at hand to

contribute, learn and serve. With the increased complexity and cross-fertilization of

social growth, the larger social units – the city, the nation, the planet – need much

greater participation at the grass-roots level of society.

在以往的时代中，我们缺少能力和教育，不管怎样，领导人满足我们的需求，从上

到下对我们进行治理。随着知识的传播和管理知识的工具的普及，人们参与知识应用以

推动进步的能力增长了。形成了发展社会个体成员无数潜能的新气氛。新的社会和治理

形式必须安全地引导这股涌动的能量。我们需要社区生活，在其中个人可以找到自己在

进步之流中的地位，整个社会可以从个人积累的才能和能力中获益，在其中“个人的潜

能得到实现，不只是满足自己的欲求，而是在与他人和天意合一中完整地自我实现”。

我们需要触手可及的机遇，去奉献、学习和服务。随着社会成长变得日益复杂和交叉，

大的社会单位——城市、民族和地球——需要社会草根阶层更广泛的参与。

This requires a fresh look at the process outlined in the Great Learning where

individuals express and develop their spiritual capacity through engagement with

society. In the Great Learning, the social structure jumps from the family up to the

State. Currently, in urban China, it jumps from the smaller scale of the workplace, the

family and the individual up to the city itself. The work unit used to be a kind of

community, but this institution is disappearing. There is a hierarchy of administrative

units in the city, district government, street committee, etc, but they are more

administrative than social. There are pockets of community, but they are limited to old

school friends, places of work, and the extended family. Housing compounds around

the cities are physically defined communities, but socially, not yet. Some of them have

resident’s communities but they are still at the level of property management. It is here

in the local community, in the local neighborhoods that we have the laboratories to

experiment with the first steps in the creation of the Great Unity.

要重新审视《大学》勾画的个人通过社会参与表达和发展精神能力的过程。在《大

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学》中，社会结构从家跳跃到国。现在，在中国的城镇，从小的工作地、家和个人上升

到城市。工作单位曾是一种社群，但是它在消失。在城市中有等级制的管理机构，区政

府、街委会等，但是它们更多是行政的而非社会的。有一些袖珍社区，但它们都局限于

老同学、工作地和大家庭。城市周围的居住区被界定为社群，但是从社会学上它还不是

社群。一些居住区有业委会，但业委会仍然是财产管理层面的。正是在地方社区里，在

当地邻里中，我们有实验大同初级阶段的实验室。

Hopefully, Confucius would agree we add "community life" to the spectrum of steps in

the social ladder, because in modern times, society and the individuals in it have

matured and this new layer is needed for our development.

希望孔子会同意我们在社会秩序的层级中加入“社区生活”，因为在现代，社会和

个人成熟了，为了发展需要社区这一新的层级。

Fig.11 The Society-Individual Relationship

A ring for community life has been added between the state and the family.

图表 11 社会-个人的关系

社区生活这个环被加到家庭和国家之间。

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When individuals get together and participate to create the environment in which they

can apply their talents and capacities in constructive social relations, they are creating

community. The community, if it is to sustain excellence and exemplify “virtuous

manners”, must be able to organize and pro-actively establish distinctively

social-spiritual activities and characteristics.

当个人聚在一起，创建能够让他们在建设性的社会关系中发挥才能的环境时，他们

就是在创建社区了。如果想保持卓越，展现“德性”，社区就必须能够组织和积极确立

明显具有社会-精神性质的活动和特征。

The community grows and, in turn, becomes a protagonist: …..

社区发展下去，又会成为一种动力元素：

”a comprehensive unit of civilization composed of individuals, families and

institutions that are originators and encouragers of systems, agencies and

organizations working together with a common purpose for the welfare of people

both within and beyond its borders; it is a composition of diverse, interacting

participants that are achieving unity in an unremitting quest for spiritual and social

progress.”221

一个有意义的文明单位是由个人、家庭和机构组成的，他们是系统、机构和组织的

发起人和鼓舞者，他们为了一个共同目的——服务圈内和圈外的人——而联手努力。它

是多元的、相互影响的参与者的复合体，他们在对精神和社会进步的不懈追求中达到一

致。

The community is dedicated to enhancing the capacity of its members, young and old

- each according to his or her talents and abilities - to serve the common weal. It aims

to provide an environment of activities conducive to the spiritual empowerment of

individuals, who will come to see themselves as active agents of their own learning,

as protagonists of a constant effort to apply knowledge to effect individual and

collective transformation.

社区致力于提升自身成员的能力，个人不分老幼，根据自己的天赋和能力为公共利

益服务。社区致力于提供个人精神赋能的环境和活动，使个人将自己看做积极的学习者，

和持续努力用知识影响个人和集体转变的动力元素。

“Thus, the path of spiritualization mentioned here should not be confused with

one that defines goodness passively and produces a human being whose 221 The Universal House of Justice, Ridvan Message, 1996

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greatest virtue is not to harm anyone; it is a path to create social activists and

agents of change.222

这里的精神道路不可混同于对善的消极界定，这是培养社会行动者和变革主体的道

路。而消极的善所培养的人的最大美德是不作恶。（The Process of Social Transformation, by FarzamArbab, published in The Baha'i Faith and Marxism, Ottawa: Bahá'í Studies

Publications, 1987, p.9-20.）

“The creation of the institutions of a global society, a web of interconnected

structures that hold society together at all levels, from local to international

institutions that gradually become the patrimony of all the inhabitants of the planet

is for me one of the major challenges of development planning and strategy.

Without it, I fear, globalization will be synonymous with the marginalization of the

masses.”223

制定适用于全球社会的制度,构建在各层面(从地方到国际)将社会凝聚起来的相互

联系的网络，也就是将逐渐成为“地球村”全体村民的共同财富的制度，在我看来,如何创立它们是发展战略和发展规划面临的主要挑战。离开它们，全球化恐怕就会变成民

众边缘化的代名词。（《实验室、庙宇、市场——对科学、宗教和发展交互作用的反思》，

张继涛等译，广东人民出版社，2006年，第203-204页。）

There is skepticism and caution about touching this “community” social layer. Even

people of "good will" hesitate. The desire for isolation and anonymity mainly comes

from the fear of un-ending, unmanageable requests from people we don’t know; once

you start helping someone there may be no end to the demand. This fear is justified;

there is no coordinating administrative layer at the neighborhood level to manage

such an initiative. Such an extension of community cannot arise without a

corresponding institutional development, and maturation in social qualities and skills.

To share information, to channel the flow between needs and service, to expand the

boundaries of trust requires a new form of organization and leadership at the

community level.

人们对社区层面的接触有很多怀疑和提防。即便是好人也会迟疑。隔绝和匿名的渴

望，主要来源于害怕陌生人提出无度的、不可控的要求；一旦你开始帮助某人也许就再

也无法中止他对你的要求。这种担忧是有道理的。在居民小区这个层面，没有相关的管

理机构来应对这种情况。如果机构在品质和技巧上没有相应的发展和成熟，那么此类社

团的延伸就不可能出现。互通信息、疏导需求与服务、扩大信任圈儿，这些需要在社团

层面上的新组织和领导方式。（乔卡特：《广厦》，石沉译，中国工人出版社，2009年，

第 55 页。）

In order to release these deeper levels of capacity China’s “jiti” (togetherness) sense

222 The Process of Social Transformation, by FarzamArbab, published in The Baha'i Faith and Marxism, Ottawa: Bahá'í Studies Publications, 1987, p.9-20. 223 Dr. Farzam Arbab, Promoting a Discourse on Science, Religion, and Development, in The Lab, the Temple, and the Market: Reflections at the Intersection of Science, Religion and Development, IRDC, Canada, 2000.

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and peaceful orientation are valuable foundations for community building. The circle

of trust needs to be expanded.

为了释放这些深层的能力，中国的集体意识与和平倾向都是社区建设的宝贵基础。

信任圈儿需要继续扩展。

If social participation were a real part of life, urban children and youth, for example,

could participate in community service that could be a vital part of the school and

community curriculum. It would broaden their current activities of

study-homework-computer games by exposing them more intimately and practically

with the society around them. It would help prevent youth from being robbed of their

true identity as noble beings, to work for the common good. This would give their

studies a clearer sense of purpose. They could more easily imagine how they might

apply what they learn to the needs of the world around them. Placing value and

importance on this kind of social education will also ameliorate the difficulties of the

single-child family by giving children more surrogate brothers and sisters to interact

with. The atmosphere of growth through service will reduce self-centeredness.

如果参与社会真正是生活的一部分，则城市的孩童可以参与社区服务，作为学校课

程的重要部分。让他们更亲密、更实际地敞开面对周围的社会，能开阔他们目前的“学

习—家庭作业—电脑游戏”的活动范围。这反过来又会给他们的学习带来更明确的目的

感。孩子们更容易想象如何把他们所学的应用到周围世界的需要上。对这种社会教育多

加重视，还会让孩童有更多的代理兄弟姐妹可以交往，从而减轻独生子女家庭的困难。

在服务中成长，这样的氛围也会减少自我中心。（乔卡特：《广厦》，石沉译，中国工人

出版社，2009年，第55页。）

Youth can make valuable contributions to community-building. Currently, in China,

most of their time is spent on academic achievement with an emphasis on numerical

scores. This tends to isolate them from life and limit their social growth. If youth were

involved in the education of the younger ones, for example, they too would have a real

service to perform and a level of responsibility that they are ready for but is never

used. Involvement in community work would also give them a chance to get to know

members of the opposite sex in ways other than dating. You know a person better

when you see how they work, how they interact with other people, and how they

handle responsibility.

少年能为社团的建设作出宝贵的贡献。目前在中国，少年的大部分时间都是为了在

强调分数的学习中取得好成绩。这很容易把他们与生活隔绝开，而限制了他们的社会成

长。如果社团服务能够被认可，少年可以参与到诸如低龄人的教育中，他们也会力行真

正的服务，负起某种程度的责任——其实他们已经为这种责任做好了准备，只是从未付

诸使用。如果教育体系包括社团建设的参与，一些人力资源亦可从较强的学校向较弱的

学校流动。这就将与现在这种过分强调学科分数而分裂各学校的状况有一个鲜明的对比。

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学校间并不互相交流，反而是根据各校考入大学的人数来排名造成学校间的竞争。社团

工作还使少年在约会以外有机会了解异性。看到一个人怎样工作，怎样与他人互动，怎

样履行责任等等，你才会更了解他。（乔卡特：《广厦》，石沉译，中国工人出版社，2009

年，第55页。）

Leaders as Protagonists

领导作为动力元素

What is the role of leaders? According to the goals of the Great Unity, their aim is to

help create a world characterized by universal openness and fairness; where the

benefits of the world will be shared, and all its people are bent upon the common good.

They want to cultivate sincerity and harmony. They know the starting point of

development is to renovate the people to illustrate illustrious virtue, so that all men will

be bound by equal ties of intimacy, with a love that extends beyond the family to the

society at large. They know that material prosperity and social harmony have their

foundation in the spiritual cultivation of the individual. “From the Son of Heaven down

to the mass of the people, all must consider the cultivation of the person the root of

everything besides”. The root of the root is the “extension of knowledge” based on

“the investigation of things”.

领导的角色是什么呢？根据大同的目标，他们的目的是创造一个以普遍开放、公正

为特征的世界。在这一个世界中，利益被均沾，所有人都为公共利益努力。他们发展诚

心与和睦。他们知道发展起始于人的革新和明明德，所有人都被亲密的平等纽带所联系。

他们知道物质繁荣、社会和谐的根基是人的精神发展。“自天子以至于庶民，壹是皆以

修身为本。”本之本是“格物”基础上的“致知”。

The process pivots on extending knowledge through the independent investigation of

reality by individuals. The things being investigated include: What contribution can I

make to the establishment of the Great Unity? What are the principles by which it is

established and how can I apply them? How can I cultivate my mind and my spirit;

how can I make my thoughts more sincere and rectify my heart?

这个过程的轴心是，个人在探索真相的基础上扩展知识。要探索的事物包括：我可

以对大同的建立贡献什么，大同建立的原则是什么，我如何应用这些原则？如何发展我

的心灵和精神？如何诚其意，正其心？

While the ultimate responsibility for the cultivation of individuals is the individual, not

the leaders. Leaders, however, have a great responsibility; to ensure that this process

happens, that it is encouraged, established, and protected. A primary role of

administration/government is to foster this reciprocal relationship. If the neighborhood

emerges as an important locus of transformation, then its administration is at the

frontier of learning to match problems, resources and capacities; and is itself an

154

on-going experiment.

尽管个人发展的最终责任在于个人而非领导。但是，领导者有极大的责任，他们有

责任确保、鼓励、维持、保护个人发展。管理/治理的基本角色是培养这种互利关系。

如果邻里社区成了转变的重要孵化地，其管理就处在学习使问题、资源和能力相匹配的

前沿，其管理成为一种持续的实验。

They are nearer to Heaven when we they use their minds and hearts to “benefit the

people”. If they do not do this, their spirit will suffer starvation, and they will not have

the joy of knowing their true nature, of knowing Heaven.

当我们运用头脑和心思“惠助他人”时，我们更接近天。如果不这样做，我们的精

神就会饥饿，不能认识自己真正本性和知天的快乐。

The trust conferred upon the government for the welfare of the people includes

carefully investigating the principle that “the will of Heaven is the origin of

magnanimity and righteousness”. Magnanimity and righteousness are the foundation

of human welfare and progress. The root of all else besides is the cultivation of

spiritual capacity, of pro-active citizens who can responsibly participate in the

construction of the Great Unity.

为了民众的福利而委于政府的信托有：仔细考察“天意是仁义之源”。仁义是人类

福祉、进步的基础。万事万物之本是培养精神力量，是培养参与大同建设的积极公民。

The will of Heaven….”desires people having energy to work for each other, those

knowing the way to teach each other, and those possessing wealth to share with

each other.224

天之意……欲人之有力相营，有道相教，有财相分也。（《墨子·天志中》）

We “play the thief” with ourselves and the prince (our leader) if we say we cannot

develop our intellectual and spiritual capacity. Mengzi urges and warns leaders

saying:

如果我们说不能发展自己的智识和精神能力，那么我们就是“自贼”、“贼其君”。

孟子这样敦促和敬告领导者：

“Men have these four principles (benevolence, righteousness, propriety, and

knowledge) just as they have their four limbs. When men, having these four

principles, yet say of themselves that they cannot develop them, they play the

224 Mozi, Book 7, Will of Heaven 2:3

墨子 - 卷七, 天志中: 3

不 1 止 2 此而已，欲人之有力相营，有道相教，有财相分也。

155

thief with themselves, and he who says of his prince that he cannot develop them

plays the thief with his prince.225

人之有是四端也，犹其有四体也。有是四端而自谓不能者，自贼者也；谓其君不能

者，贼其君者也。（《孟子·公孙丑上》）

“Since all men have these four principles in themselves, let them know to give

them all their development and completion, and the issue will be like that of fire

which has begun to burn, or that of a spring which has begun to find vent. Let

them have their complete development, and they will suffice to love and protect

all within the four seas. Let them be denied that development, and they will not

suffice for a man to serve his parents with.'226

凡有四端于我者，知皆扩而充之矣，若火之始然，泉之始达。苟能充之，足以保四

海；苟不充之，不足以事父母。（《孟子·公孙丑上》）

The responsibility to manage this firm connection between the material and the

spiritual dimensions of development is not new in China. Although there were priests

in the Shang Dynasty relying on divination to offer advice, and philosophers such as

Confucius and Lao Zi concerned with influencing affairs of state, the responsibility for

the guidance of this temporal-spiritual process fell upon Emperors and Kings, the

“Sons of Heaven”; sometimes referred to as Sage-Kings. Spiritual and temporal

authority was combined in one institution.

中国对于打理发展的物质与精神维度之间的牢固关系并不陌生。在商代有祭司依神

意而建言献策，有老子、孔子这样的哲学家努力影响国事，但对这一世俗-灵性过程的

指引之责落在了皇帝和国王、天子身上。有时他们被称作圣王——精神权威和世俗权威

集于一身。

The west, on the other hand, is accustomed to a division of authority. Temporal affairs

are taken care of by the state and spiritual affairs by the “Church”. The abuses of

temporal power and resistance to new knowledge by the church in the Middle Ages

led to the strong separation of church and state after the Reformation and the

Enlightenment. A perceived dichotomy between church and state, and between

science and religion, has continued to this day.

另一方面，西方习惯于分权。世俗事务由国家照料，精神事务由“教会”管理。中

世纪教会滥用世俗权力和对新知识的拒斥，导致了大革命和启蒙运动之后强烈的政教分

离。教会与国家之间、宗教与科学之间的二元对立延续至今。

225Mencius, Gong Sun Chou I, Part 6:

226 Mencius, Gong Sun Chou I, Part 6:

156

Fig.12 The History of Authority

权力的历史

In the Chinese model spiritual and material development is one process; spiritual and

material authority is one. The Emperor assumed leadership for both. China is

accustomed to the oneness of authority. Entrance into government service was based

西方

上帝

基督说“凯撒的归凯撒”

教皇滥用权力

科学与宗教之间开始分离

启蒙运动，科学兴起

美国大革命，拒绝国王 上帝已死

政教分离

权力分割，党派体制

上帝-君王

俄国革命，拒绝上帝和国王

君王

中国

中国古代的统治：一个中心，一个领袖，精神领袖

与世俗领袖合一，天授皇权，非民众赋权，等级制的组织，

一国，一种文字，诗人、哲人（学者）做顾问。

道

德

和

世

俗

权

威

可

以

合

一

吗

新文化运动

鲁迅

鲁迅

157

upon passing examinations concerning the national Confucian belief system. There

was no need for a separate “religion”. While we no longer have emperors, it would not

be out of place for leaders in China to address spiritual issues. Corruption is now so

prevalent, however, such efforts would be met by widespread cynicism.

在中国的模式中，精神和物质发展是同一个过程；精神权威和世俗权威是一个。皇

帝拥有对二者的领导权。中国习惯于一个权威。要进入政府服务，必须先通过国家的儒

家信仰体系的考试。不需要一个分离的“宗教”。尽管我们已经不再有皇帝，由中国的

领导人解决精神问题没什么不合适的。然而，在腐败盛行当下这么做会受到普遍的讥讽。

If, as the Great Unity and Great Learning states, individual investigation of reality and

individual initiative are essential for the spiritual and material transformation of

individuals and society, then capacity-building efforts will be needed. One approach to

“Great Unity/Great Learning” - inspired curriculum would be education programs for

social action that include the following goals:

正如《大同书》、《大学》所述，如果个人探求真理和个人主创性，对于个人与社

会的精神和物质转变来说是一个基础，那么就需要努力培养能力。“《大同》/《大学》”

启发的一种课程方法是教育项目，它包含如下的目标：

Encourage individual investigation of reality and individual initiative

鼓励个人探求真理，鼓励个人主创性；

Encourage local community development and initiative

鼓励地方社区发展和积极性；

Develop local community leadership capacity

发展地方社区的领导力；

Promote the skill of consultation. In their efforts to solve problems, first seek

to identify the principles involved and then be guided by them.

增进磋商技巧。在解决问题时，先辨识相关原则，然后以原则为指导；

Practice the method in the Great Learning of cycles of investigation,

reflection, and action.

践行《大学》中的探索、反省、行动的循环方法。

The leaders support for such a program would include:

领导对这一项目的支持包括：

Maximizing individual access to information,

让个人最大限度地接触信息

Harmonizing and coordinating the efforts of individuals and communities who

make independent service-oriented initiatives to benefit the common good,

协调、疏导为个人和社会公共利益做出独立的服务行动的个人和社区；

Consulting with and inviting comment and input from individuals and

communities about such education initiatives. “Consult with the masses when

problems arise”.227

227 Mao Zi Dong

158

就这些教育行动，听取、欢迎个人、社区给予批评建议。“遇事同群众商量。”

（毛泽东语）

Encourage communities to gradually take charge of their own development

鼓励社区逐渐负责自己的发展。

The spirit of cooperation, sharing, and even intimacy should pervade this relationship;

it should not be dictatorial or authoritarian. Since knowledge would be the most

valuable commodity generated through investigation of reality, the thing most

commonly shared would also be knowledge.

这种关系应渗透着合作、分享、甚至亲密的精神，它不应是独断的或集权的。既然

知识是从对真理的探求中得到的最珍贵的商品，那么最应普遍分享的东西就是知识。

The virtues and principles agreed upon to build the Great Unity can be used to guide

the world, the nation, the community, the extended family, and the individual. Sharing

a common vision, a common goal, and the knowledge generated through the common

effort to build the Great Unity, will help harmonize the relationship between the

various protagonists. The vision and motive of the common good helps the individual

who wishes to exercise self-expression and participate responsibly and thoughtfully in

consultation; and it inhibits his temptation to insist on personal opinion. Institutions

and leaders, sharing this same vision, and appreciating the need for coordinated

action channeled toward fruitful ends, aim not to control but to nurture and encourage.

大同建构中公认的美德和原则，也可以用于指导世界、国家、社区、大家庭和个人。

共同的愿景、目标和从大同创建中生成的知识，有助于协调不同动力元素之间的关系。

“By contrast, relations among the three corresponding actors in the world at

large—the citizen, the body politic, and the institutions of society—reflect the

discord that characterizes humanity's turbulent stage of transition. Unwilling to act

as interdependent parts of an organic whole, they are locked in a struggle for

power which ultimately proves futile.228

相反，大体来讲，世界上三类相应的参与者——公民、政府、社会机构——之间的

关系，反映出人类动荡的过渡时期的不协调的特点。他们不想在一个有机整体中作为相

互依赖的部分而发挥作用，他们陷于无用的权力争夺。（世界正义院，《2012 年里兹万

文告》）

228 The Universal House of Justice, Ridvan Message, 2012

159

5.0 Lines of Action

5.0 行动路线

We find in China’s sacred literature, not just fragments of wisdom, but a whole vision

or pattern of life - tested through millennia of experience - that recognizes: the spiritual

nature and moral capacity of human beings, the need for the realization of that nature

and capacity through responsible and thoughtful application of society-building

concepts and principles and responses to the will of Heaven, and the expression of

these initiatives by protagonists (individuals, families and government), carried out in

service to society. This orientation and development methodology is described in the

Great Learning, and the efforts made are part of an ever-advancing march of human

progress that will lead eventually to an era of global peace and justice called the Great

Unity.

我们在中国的圣典中所发现的，不是一些智慧的碎片，而是经过了数千年的经验检

验的整幅图景或生活模式。这种生活模式认识到人的精神本质和道德能力，通过对天命

的负责的、深思熟虑的回应，通过对社会-建构原则的负责任的、审慎的运用，通过由

动力元素——个人、家庭、政府所发起的服务社会行动，来实现人的精神本质和道德能

力。个人、家族和政府的主创行动表现在对天命的顺应，顺应天命是为了服务社会。《大

学》对于此种方向和发展方法有所描述，我们的努力是人类进步征程的一部分，最终是

全球和平、正义的时代，也就是大同。

It is encouraging and a source of wonder to see that the vision of the Great Unity and

so much of the pattern of life as found in the compilations are surprisingly modern and

applicable to today’s development challenges.

令人鼓舞和惊奇的是，大同愿景、本文汇编部分的众多的生活方式，具有惊人的现

代性并适用于今天的挑战。

It is a source of great concern that the capacity of this vision and pattern of life to

govern human behavior is declining, and, in the face of materialism, corruption,

environmental degradation, and so on, appear to be dangerously absent.

令人极度忧虑的是，这一愿景的力量、这一生活模式对人们行为的规控力在衰落，

它们面对物质主义、腐败、环境恶化等等，似乎岌岌可危。

“If contemporary intellectuals want to investigate the fundamental ideological

foundation of Confucianism, with its 2500 year history, then they cannot side-step

the concept of tian ren he yi (Harmony between Heaven and earth). If we fail to

awaken the moral consciousness of the Chinese people….the chances are they

will degenerate without any trace of human circulation.” 229

229 Li Shen Zhi, Reflections on the Concept of the Unity of Heaven and Man (Tian Ren He Yi), a paper

160

现代知识分子要研究流传二千五百年的儒学最根本的思想基础，就无法避开天人合

一的思维模式。如果不能在中国人的心目中唤醒他们濡染已久的道德意识，那么中国人

就将退化为从来没有受过人文教化的穴居野人。（李慎之《对天人合一的一些思考》）

The rich vision and resources found in China’s sacred literature suggest several goals

and lines of action open to China in our globalizing world. These include:

中国圣典中丰富的愿景和资源，为全球化时代的中国指出了一些目标和行动路线。

包括：

Adopt the establishment of the Great Unity as a “grand strategy”, both as a

national goal and a guide for international relations. Offer China’s insights

into “the art of living” as contributions to the global task of constructing a

peaceful and prosperous New World Order. This goal is in tune with the

aspirations of all humanity, and the exigencies of our time. If this is Heaven’s

goal, and Heaven is a protagonist, efforts in this direction will be confirmed

and rewarded.

将大同的建立采纳为一个“宏大的战略”，一个国家的目标和国际关系的指导。提

供中国对于“生活之道”的洞见，以帮助建立和平繁荣的新世界秩序。这一目标与人类

的渴望和我们时代的急切需求相一致。如果这是天的目的，天是一个推动者，那么这一

努力将会得到确认与奖赏。

Explore the application of the development methods suggested by the Great

Learning. To what extent could the Great Unity, Chinese definitions of

society-building principles, the development method described in the Great

Learning, and the definitions of the nature and role of the protagonists of

development be seen as China’s development strategy, part of a unique path

forward that is rooted in its heritage? Apply them first in the field of education

to build human capacities such as:

探索《大学》的发展方法的应用性。大同，中国对社会构建原则的界定，《大学》

描述的发展方法，对发展的动力元素的性质与角色的界定，这些在何种程度上被视为中

国的发展战略，被视为根植于自身传统的一条独特路径的一部分？首先在教育领域应用

这些发展方法，培养以下的人类能力：

- The capacity of individuals to independently investigate reality, to work on

developing their own spiritual nature, and to become social activists

pursuing the twin goals of individual and social transformation.

个体独立探求真理的能力，发展自身灵性本质的能力，有能力成为追求个人和社会

双重转变的社会活动者。

included in Chinese Thought in Global Context: A Dialogue Between Chinese & Western Philosophical Approaches, Edited by Karl -Heinz Pohl, Bril l , Netherlands, 1999, p.121

161

- The capacity of communities to take responsibility for their own spiritual

and material development.

社区承担起自身精神和物质发展之责任。

- The capacity of institutions to encourage and nurture such activities by

individuals and communities.

机构鼓励和培养个体和社区的这些活动。

Re-establish a link with the will of Heaven. Examine the religious systems

knowledge currently in the world for answers to such questions as the

relationship between religion and development. What does it mean, in the

modern context, to re-establish a link with the will of Heaven? Is this the

necessary relationship that will release the vast reservoir of neglected or

underused human spiritual capacity, and apply it to beneficial individual,

social, and institutional transformation? Is this the relationship that gives

moral education its impetus? Can our world have a common faith?

重建与天命的联系。检视当今世界上的宗教性的知识体系，为宗教与发展的关系问

题寻找答案。在现代的语境下，重新建立与天的关系是什么意思呢？这是释放人类被忽

略和闲置的巨大精神能力的必要关系吗，可以将之应用于受益个体、社会和机构的转变

吗？它是能推动道德教育的关系吗？我们的世界可以有一个共同的信仰吗？

Practice the application of the principles found in China’s sacred literature in

the search for practical answers to the pressing problems of our time. Enter

into research with the religious communities of the world to identify common

social principles, and explore, together, their application in China.

研究在中国圣典中的理的应用，以为当今的迫切问题寻找实际答案。包括与世界上

的宗教团体一起研究，去认定一些共同的社会原则，一起探索这些原则在中国的应用。

162

Appendix: Summary of Paper

附录：全文概要

China’s Development Path as found in its Sacred Literature

中国古代经典哲学中有关社会进化路径的论述摘要

1.0 The Goal of Development

1.0 社会进化的目标

1.1 The Goal of Development: Compilation of References

1.1 社会进化的目标：引文汇编

The key passage in China’s sacred literature concerning the overall goal of our

collective development is “The Great Unity”. It describes individuals with high moral

attainment, living in a just and well-organized social order. The brief compilation of

references to the Great Unity is arranged in chronological order from the time of

Confucius to the present. The concept of the Great Unity is noteworthy for its longevity

and pervasiveness.

在中国的圣典中，关涉社会进化总目标的关键篇章是“大同”。它描述了品德高尚

的个人，以及他们在公正有序的社会中的生活。有关大同的资料简编，按照年代顺序从

孔子时代一直到今天。大同观念因其长期性和普遍性而值得予以关注。

1.1 The Goal of Development: Reflections

1.1 社会进化的目标：思考

Evidence is presented that our current, turbulent age of globalization is the early stage

of the realization of the Great Unity - the beginning of humanity’s collective maturation.

We have real and potential resources to make its construction possible. The Great

Unity is no longer just a dream; it is the next stage in our social evolution and is

necessary for the survival of our planet. Pursuing this ancient goal today is entirely in

line with the greatest needs of our age.

有证据表明，当今动荡的全球化时代是大同的早期阶段——人类集体成熟的开始。

我们拥有实在和潜在的资源去建构大同。大同不再只是一个梦想；它是社会进化的下一

个阶段，对于我们地球的生存来说是必须的。今天，追求这一古老的目标，符合我们时

代的最高需求。

China’s sacred literature defines the goals for development in spiritual and social

terms. Social order is characterized by openness, justice, and reciprocity.

163

中国的圣典用精神和社会术语界定发展的目标。社会秩序的特征是开放、正义和互

利。

2.0 Society-Building Concepts and Principles

2.0 社会建构的概念和原则

2.1 Society-Building Concepts and Principles: Compilation

2.1 社会建构的概念和原则：汇编

This section is a brief compilation of China’s society-building concepts and principles

necessary for social order and prosperity, to construct the Great Unity. They include:

The Will of Heaven, Benevolence, Righteousness, Knowledge, Oneness Harmony/

Peace/Unity in Diversity, Social Evolution, Divine Civilization, Respect for Parents,

Justice/ Reduction of the Extremes of Wealth and Poverty/Propriety, Non-Violence,

Reciprocity, Moderation, Complementarity, Beauty, Independent Investigation of

Reality, Responsible Freedom, The Necessity of Standards, Education, and the

Stewardship of Nature. Two modern ones are the equality of men and women, and

collective security.

这一部分简要汇编中国的社会构建的概念和原则，这些原则在大同构建中是社会秩

序和繁荣所必须的。它们包括：天命、仁、义、知识、一体/和平/多样统一，社会演进，

神圣文明，孝，正义/减少贫富两极分化/繁荣，非暴力，互惠，中庸，互补，美，独立

探求真理，有责任的自由，规则的必要性、教育和监护自然。两天现代的原则是男女平

等和集体安全。

2.2 Society-Building Principles: Reflections

2.2 社会-构建的原则：思考

The construction of the Great Unity, where the spiritual is expressed in the material,

requires the identification, study, and application of society-building principles to solve

social problems. The principles explored here are both indigenous, rooted in China’s

spiritual-philosophical heritage, and universal. As expressions of the will of Heaven,

they are not simply secular public values and social ideals. They are aspects of our

spiritual nature and capacity, and induce spiritual motivation and will that leads to their

outer expression.

在大同的建构中，精神从物质中表现出来，大同的构建要识别、学习和运用社会建

构的原则，以解决社会问题。这里探讨的社会建构的原则是本土的，根植于中国的精神

和哲学遗产，同时又是普遍的。这些原则作为天命的体现，不仅是世俗社会的公共价值

和社会理想，而且是人的精神性和能力的不同表现，它们激发精神动机和意愿。

164

3.0 The Method of Development

3.0 社会进化的路径

3.1 The Method of Development: Compilation

3.1 社会进化的路径：汇编

The Great Learning, another cornerstone and well-known Confucian text, is a

fundamental method to attain the Great Unity. The Great Learning first reiterates

goals of development similar to those of the Great Unity: “The ancients who wished to

illustrate illustrious virtue throughout the kingdom 230, and “From the Son of Heaven

down to the mass of the people, all must consider the cultivation of the person the root

of everything besides.”

《大学》——儒家里程碑式的著名典籍——是实现大同的基本方法。《大学》首先

强调了与大同类似的发展目标：“古之欲明明德于天下者，”（“天下”英文译作“Kingdom”。

字面意思是，“普天之下”，是一个很有弹性的术语，可以适用于全球。） “自天子以至

于庶人，壹是皆以修身为本。”

It then describes a method of individual and social construction. It requires individuals

to independently investigate reality, and then pursue two inter-dependent, reciprocal

goals: self-cultivation and the transformation of the family and state.

《大学》继而描述了个人成长和社会建构的方法，要求个人独立探求真理，求得两

个互相依存、互相促进的目标——自我修养与家国的转变。

3.2 Method of Development: Reflections

3.2 社会进化的路径：反思

The Great Learning is taken as the foundation of the method whereby the Great Unity

is to be achieved. The ancient Chinese thinkers described development as a process

where individual and social development are reciprocal; where human beings with

intelligence and spiritual capacity acquire knowledge and qualities to create peace

and order in the world around them. Engagement in the process fulfills twin goals of

transforming oneself and transforming society. This approach, with its dynamic

balance between the individual and society, and between the material and the

spiritual offer a course worthy of consideration as modern China struggles with

deepening social problems, and the fading morality, that has come in the wake of

rapid economic and material progress.

《大学》被当作实现大同的基本方法。中国古代思想家把发展描述为个人与社会互

230 The translation of 天下 is “kingdom”. Literally, it means “under heaven”, a more elastic term that

could apply to the whole earth.

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惠的过程，有智慧和精神修养的人在此过程中获得知识和品质，在身边的世界中创造和

平和秩序。这一过程实现了个人修养与社会改善的双重目标。在个人与社会、物质和精

神之间有一个动态平衡。这就为疲于应付的现代中国——现代中国在经济和物质的快速

发展中出现了深重的社会问题和道德衰退——提供了一个值得思考的路径。

As the Great “Learning” suggests, individuals and institutions all need to be in

“learning” mode, engaged in a systematic process of capacity-building. This has

implications for the goals and nature of the system of education.

正如《大学》所言，个人、机构都要处于学习的状态，参与到能力-建设的系统化

过程中。这对于教育系统的目标和本质来说都是很有意义的。

4.0 The Protagonists of Development and their Roles

4.0 推动社会进化的动力元素及其角色作用

4.1 The Protagonists of Development and their Roles: Compilation

4.1 推动社会进化的动力元素及其角色作用：汇编

The section introduces the protagonists mentioned in China’s sacred literature:

Heaven, the individual, and the Emperor, or state. Also included are ancestors, the

extended family, and the community. The protagonists find their roles in their

relationships with each other. Predominant among these is a covenant relationship

between individuals, leaders, ancestors, families and communities with the will of

Heaven. “The meaning of history issues from Heaven, but the writing of history cannot

but depend on human effort for its accomplishment”.231 The individual is a protagonist,

using his or her spiritual and intellectual capacity, as a helper of Heaven, to build a

reflection of Heaven on earth, the Great Unity.

这一部分介绍了中国经典中提到的动力元素：天，个人，皇帝或国家，以及祖宗，

大家族和社区。这些元素在相互关系中找到其角色。存在于个人、领袖、祖宗、家族、

社区与天命之间的契约关系，具有主导性。“史之义出于天，而史之文，不能不藉人力

以成之。”（章学诚《文史通义》卷三，内篇三）个人是一种动力元素，他作为天的助手

运用其精神和智力能力，将天的影像建立在地上，也就是大同。

4.2 Protagonists of Development: Reflections

4.2 推动社会进化的动力元素及其角色作用：思考

The protagonists of development in China’s sacred literature all relate to Heaven. In

our modern age of materialism, corruption, and a degraded sense of beauty, finding a

way to grow spiritually and respond to the will of Heaven is as urgent a question today

231 Zhang Xue Cheng (1738-1801), from an essay called, Virtue in the Historian.

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as it was in the time of Confucius. Why is it that the wisdom and useful teachings are

all present in China’s spiritual heritage, but their power to govern behavior is waning?

Lax moral discipline is a sign that the link to the will of Heaven is weak or absent.

在中国的圣典中，发展的动力元素都与天相关。在这个拜物、腐败、审美低俗的时

代，迫切需要寻找灵性成长的途径并顺从天命，如同孔子的时代一样迫切。为什么中国

的精神遗产中不乏智慧和有用的教导，但是它们对行为的约束力却很弱。松懈的道德是

与天命联系减弱或缺失的一种表现。

The consideration of our relationship to the will of Heaven leads to an exploration of

the role of religion in development.

思考我们与天命之间关系，可以引导我们对宗教在发展中之角色的探讨。

The individual role will evolve through the interaction with the community. The role of

leaders, according to the will of Heaven, is to be virtuous, to be trustees of the welfare

of society, to foster the material and spiritual growth of individuals, families,

communities. An additional specific role is proposed; they should encourage and

coordinate community-based society-building efforts.

除了家庭，积极、活跃的地方社区被提出来，作为社交活跃的个人练习美德和服务

“天命”的途径。根据天命，领袖的角色是有德性，成为社会福利的信托人，培育个人、

家庭、社区在物质和精神方面的成长。他们还有另一个特殊的角色，即鼓励、协调社区

层面的社会构建活动。

In order to foster society-building efforts that contribute to the establishment of the

Great Unity, all the protagonists (other than Heaven) need to acquire appropriate

knowledge, capacities, attitudes and skills.

为了培植社会建构的活动，以促进大同的建构，所有动力元素（天除外）都需要获

取适当的知识、能力、态度和技巧。

5.0 Lines of Action

5.0 行动路线

We can find in China’s sacred literature, not just fragments of wisdom, but a whole

vision or pattern of life - tested through millennia of experience - that recognizes the

spiritual nature and moral capacity of human beings and the realization of that nature

and capacity through responses to the will of Heaven. These responses, expressed in

initiatives by individuals, families and government, are carried out in service to society.

This orientation and development methodology is described in the Great Learn ing,

and the efforts made are part of an ever-advancing march of human progress that will

lead eventually to an era of global peace and justice, the Great Unity.

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在中国的圣典中，我们发现的不是一些智慧的碎片，而是经过了数千年的经验检验

的完整视景和生活模式。这种视景和生活模式，认识到了人的精神本质和道德能力，并

通过顺应天命而实现人的精神本质和道德能力。对天命的顺应，表现在个人、家族和政

府的自发行动中，通过服务社会来完成对天命的顺应。这一发展方向和路径在《大学》

里得到清晰地描述，所有个体在这一进化过程中做出的努力都会融入人类的整体发展进

程，最终通往全球和平和正义的时代，即大同。

The rich vision and resources found in China’s sacred literature suggest several goals

and lines of action. These include:

中国圣典中丰富的愿景和资源，指出了一些目标和行动路线。它们是：

Adopt the establishment of the Great Unity as a “grand strategy”, a national

goal and a guide for international relations. This goal is in tune with the

aspirations of all humanity, and the exigencies of our time. If this is Heaven’s

goal, and Heaven is a protagonist, efforts in this direction will be confirmed

and rewarded.

将大同的建立采纳为一个“宏大的战略”，一个国家的目标和国际关系的指导。这

一目标与人类的渴望和我们时代的急切需求相一致。如果这是天的目的，天是一个推动

者，那么这一努力将会得到确认与奖赏。

Research the application of the principles found in China’s sacred literature in

the search for practical answers to the pressing problems of our time. This

could include research with the religious communities of the world to identify

common social principles, and explore, together, their application in China

and the world.

研究中国圣典中“理”的应用，以此为当今的迫切问题寻找实际答案。包括与世界

上的宗教团体一起研究，确定一些共同的社会原则，一起探索这些原则在中国和世界的

应用。

Reinforce the link with the will of Heaven. Examine the religious systems of

knowledge currently in the world for answers to the question of the

relationship between religion and development. What does it mean, in the

modern context, to re-establish a link with the will of Heaven? Is this the

necessary relationship that will release the vast reservoir of neglected or

underused human spiritual capacity, and apply it to beneficial individual,

social, and institutional transformation? Is this the relationship that gives

moral education its impetus?

加强与天命的联系。检视当今世界上的宗教知识体系，为宗教与发展的关系寻找答

案。在现代的语境下，重建与天的关系是什么意思呢？这种关系，对释放人类被忽略、

闲置的巨大精神力量，是必要的吗？它可以将人类的精神力量运用于个人、社会和机构

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的转变吗？这种关系推动道德教育吗？

Explore the application of the development methods suggested by the Great

Learning. Apply them first in the field of education to build human capacities

such as:

探索《大学》的发展方法的应用性。首先在教育领域应用这些发展方法，培养以下

人类能力：

- The capacity of individuals to independently investigate reality, to work on

developing their own spiritual nature, and to become social activists

pursuing the twin goals of individual and social transformation.

- 个人独立探求真理的能力，发展自身精神本质的能力，成为追求个人和社会

双重转变的社会活动者。

- The capacity of communities to take responsibility for their own spiritual

and material development.

- 社区承担起自身的精神和物质发展的责任。

- The capacity of institutions to encourage and nurture such activities by

individuals and communities.

- 机构鼓励和培养个体和社区的这些活动。