主题词

人 Human Becomings

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

（《生民之本：<孝经>的哲学诠释及英译》，第83页）

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

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

个性在西方社会中是作为创造性和独创力的标志而受到珍视的；在中国，个性发展的目标则关涉通过实现个体之间共享的整体情感获得彼此信赖。

（《通过孔子而思》，第25页）

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

( Thinking Through Confucius, p. 23)

从人类作为独立、分离的自我无限扩展的意义之中心的角度思考，人就是“自我”与“他者”、“我”与“我们”、“主体”与“客体”、“此刻”与“彼时”之间不可分割的连续统一体。

（《通过孔子而思》，第140页）

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

( Thinking Through Confucius, p. 119)

每个（儒）人都是独一无二的，而通过那些使其独特突出的诸重要关系的培养，他们当然会逐渐更个人化。但这些人是角色人（roles-bearers）而非权利人（rightsbearers）；他们的自由并非在独立（being independent）的意义上，因为他们的生活无法避免与许多其他人的生活密切交织着。他们也并非自主，因为他们所做或能做的事情极少与其他人的生活没有关系。换句话说，儒家是关系性自我（relational selves）。我们是孩子、姊妹、父母、邻居、朋友、学生、同事、爱人等等。当我们生活（live）——而非扮演（play）——的所有这些特定角色全部表达出来，其相互链接也很清楚时，我们每个人就都会独一无二被确定为一个人，则无法再去拼凑出一个纯然自主个体自我的人。

（《生民之本：<孝经>的哲学诠释及英译》，第38页）

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

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