Abstract: In an interview with LIU Yunhua and NI Linna, Roger Ames uses several examples from the Chinese philosophical canons to argue that we must strive with imagination to allow this ancient tradition to speak with its own voice, and on its own terms.There are two major problems in fully appreciating the Chinese difference, insists Ames.From a Western perspective, we are using a vocabulary inherited from the missionaries to understand Chinese philosophy, reducing it from its own status as an important contribution to world philosophy to a marginal Eastern religion.From a contemporary Chinese perspective, we must be aware that we are using the Chinese translation of Western philosophical terms invented in the second half of the nineteenth century to synchronize the Chinese language with Western modernity.A failure to be cognizant of this appropriation of Western modernity leads to a confusion between untoward claims about Chinese “transcendentalism” and “universalism” and the appropriate understanding of Confucianism as offering us common human values.The irony is that within the post-Darwinian internal critique of the Western philosophical narrative, its own strident claims about transcendentalism and universalism have been rejected broadly as a mode of fallacious thinking.
Keywords: Roger T.Ames； the Chinese difference； transcendentalism； universalism
Date：May 18, 2018
Place：Prof.Ames's Home on Weiminghu, Beijing University
Ms.NI: Prof.Ames, from your memoir, we know that you started studying the Chinese classics when you were an exchange student in Hong Kong.At that time, you focused your research on the comparative study of Chinese and Western philosophy.
Prof.Ames: Indeed.My good fortune was to begin to study Chinese philosophy and Western philosophy at the same time.I didn’t first study Western philosophy, and then study Chinese philosophy later on, a familiar model among Western comparative philosophers.
Ms.NI: Oh, I see.
Prof.Ames: And so...I arrived in Hong Kong in 1966 when I was 18 years old, and had the benefit of having the acquaintance of Tang Junyi唐君毅 (1909-1978) and Mou Zongsan 牟宗三 (1909-1995), and of being taught in my classes by Lao Siguang 劳思光 (1927-2012).
Ms.NI: Three famous Chinese philosophers.
Prof.Ames: Correlative thinking is making productive associations.It requires imagination.Confucius says that if you want to find what is moral, you have to think through dramatic rehearsals (shu恕) you have to apply yourself (zhong忠) to making the best choice real.To shu恕 is really to have the imagination to do a dramatic rehearsal, to say if I choose to do this with Prof.Liu, what would be the consequence? If I instead do that, what would be the consequence? Such is correlative thinking.It’s correlating my situation and his situation to look for the optimal way forward that will produce the most productive relationship between us.
Ms.NI: Having had the opportunity to know these distinguished scholars is really a precious experience.Could you please talk about the turning point in your academic experience which changed your understanding of Chinese and Western philosophy?
在加S9与不加S9的情况下，在相同实验条件下重复两次检测，各剂量组回变菌落数均未超过未处理对照组的2倍，而阳性对照组的回变菌落数均超过未处理对照组的2倍，因此木棉花对鼠伤寒沙门氏菌不具有致突变作用，结果为阴性。
Prof.Ames: The important idea for me that I got from studying both with these scholars, and reading their works too, was that, while appreciating the profoundly philosophical nature of the Chinese and Western narratives, we still need to develop a comparative methodology that precludes reading one of them in terms of the other.It is this kind of reductionism—reading Chinese philosophy through Western conceptual patterns—that has diminished the contribution of Chinese philosophy.Hegel in the Introduction to his Encyclopaedia Logic says that in any philosophical inquiry, we must ask the question: “Where does it begin?” And so...when we look at the Western philosophical narrative, the beginning is ontology and metaphysics.Ontology is the science of Being that answers Aristotle’s first question: What is about something that is permanent and unchanging, and that we can thus know? And the metaphysical first principles that are determinative and originative answer the second question: Why do we exist? It is this second answer that then becomes the concept of God in the Abrahamic religious traditions.
In the Chinese narrative, Hegel’s starting point is life and ceaseless procreation within a process cosmology (shengsheng buxi 生生不息) that is made explicit in the Book of Changes.We translate it as the Book of Changes, but what kind of “change?” Guo Moruo郭沫若(1892-1978) has suggested that the yi易 of the《易经》is an abbreviation forci赐, which means “gifting, exchanging,” and that gives primacy to the vital relationality among things.This “exchanging” takes place among the “Three Powers” (san cai 三才) within the relationship among the heavens, the earth, and human beings.And the challenge for human beings is the idea of “harmony” (he和), not a simple harmony, but an optimizing harmony (youhuaxing de hexie 优化性的和谐).Human beings have both the capacity and the responsibility to collaborate with the heavens and the earth in getting the most out of this experience.So it’s a kind of optimizing symbiosis.Thus, the starting point of these two traditions is very different: permanent metaphysical principles versus an appreciation of the creative possibilities of change and process.
Ms.NI: Prof.Ames, you have translated a lot of the classical works of Chinese philosophy, such as the Confucian Analects,Sunzi: The Art of Warfare,Sun Bin: The Art of Warfare,TracingDao to Its Source,Doctrine of the Mean,Zhongyong, Xiaojing, etc.In the translation work, you advocate the art of contextualization, emphasizing that the specific context and the situation is really important in the process of generating meaning.Why do you choose this approach to translate and interpret the Chinese classics?
晚饭后，父亲照样悄悄地推着车子出去了，我也装作若无其事，弯着腰，悄悄地，眼睛紧盯着父亲的背影，生怕丢失。这样走了有五六里地，到了一条大路边，那里还有四五个中年人，都推着车子。我看了一会儿，终于明白了：包括我父亲在内的几个人，用自己的车子把路边的砂礓推到不远处的路上，用来铺平路面，这就变成了石子路。
Prof.Ames: A.N.Whitehead talks about the fallacy of simple location.The fallacy of simple location means that you isolate something, and then you take it apart in order to understand it.His alternative to this fallacy (miu wu 谬误) is that if you are going to understand something, you have to know its context, and its narrative.For Aristotle, the first question in the first text of the Aristotelian corpus, the Categories, is “What is a man?” He asks the question “What?” because he wants to find the essence of what-it-is-to-be-a-man—the “being” of a human being.This is the fallacy of simple location: if we take a man apart, we can find the essence.
Ms.NI: Yes.The fallacy of simple location is not appropriate for understanding Chinese culture.Chinese people tend to explain something by comparing it with other things.
Prof.Ames: If we understand the differences on these three points, we can give Chinese philosophy its own identity.My ultimate motivation is to allow this tradition to speak for itself, to have its own voice, to speak on its own terms.That’s all.What has happened is that Confucian philosophy has been introduced into the Western academy by missionaries for whom “tian天” is Heaven, “yi义” is righteousness, “ren仁” is benevolence, “li礼” is ritual.Such a vocabulary is Christianity, not Confucian.There is a second problem to China speaking on its own terms.In the second half of the nineteenth century, China, Japan, Korea and Vietnam imported the Western education system wholesale, complete with its entire curricula (xueke学科) and its basic vocabulary.And so if you do philosophy at a Chinese university, you may speak Chinese, but when you talk about ontology, metaphysics, ethics, logic, you are using the direct translation of a Western conceptual structure.Zhexue哲学 is not Chinese, benti lun 本体论 is not Chinese, xing (er) shang xue 形(而)上学 is not Chinese, lunli xue 伦理学 is not Chinese, luoji逻辑 is not Chinese.So the basic vocabulary, the basic conceptual framework that Chinese use to look at their own tradition has now become a Western framework, and a source of distortion.
Ms.NI: So the advocate of contextualization is Whitehead, who disagrees with Aristotle’s theory?
Prof.Ames: Yes.Aristotle is about decontextualizing and isolating what is permanent and unchanging about things in order to know them.Whitehead is the opposite.For Aristotle, the way you know something, is to put it in a category.So his idea is to move from genera to species.And so his method of knowing what is real is analysis—to grasp the real essence behind what is only contingent and accidental.Aristotle is about decontextualizing in order to know.The Confucian tradition that uses the epistemic vocabulary of “unravelling” (lijie理解), and “seeing clearly” (liaojie了解), and “penetrating through” (datong达通), is the idea of “knowing something” (zhidao知道) by mapping its context.So...the advocate of contextualization is certainly Whitehead who is himself a process thinker who has rejected the substance ontology of Aristotle.He talks about the perils of such abstraction.Whitehead believes that a weakness of the Western philosophical tradition has been its reliance upon abstraction, its belief that what is the most abstract is what is most real.God is what is most abstract and what is most real.If you look at the Chinese tradition, knowing and doing are inseparable (zhi xing he yi 知行合一) and come together.
Ms.NI: As with zhi xing he yi 知行合一, there are many other examples in Confucian cosmology that should be understood as requiring contextualization: for example, tian ren he yi 天人合一.But are there any disadvantages of using contextualization to understand something?
大同市春天十年九旱，做好平整地，秋季深耕，耕翻深度20-25 cm，肥沃旱地，粘土地宜深些，瘠薄地、沙土地应适当浅些，耕后及时耙耱，保住土壤返浆水。
Prof.Ames: (Laughs) I think there are no disadvantages.The only way that we can understand anything is to understand it within its context.If we pick up a text, the Daodejing《道德经》 for example, Arthur Waley translates it as The Way and Its Power, reading “dao 道” as God.If we have a Western religious orientation, such a reading can be creative.But then the Daodejing becomes something different, but it’s not the Chinese Daodejing.TheDaodejinghas to be understood as a text that is compiled in maybe the fourth or fifth century BCE in a Warring States China that is convulsing from continuous war, and it is trying to answer certain questions within this context.For the Daodejing, we have to understand its interpretive context.
Ms.NI: So we need to understand everything by using this method of contextualization.
Prof.Ames: Yes.My own Western philosophical orientation is pragmatism.Unfortunately, Chinese translate pragmatism as shiyong zhuyi 实用主义.The expressionshiyong实用 in Chinese sounds terrible, like “Opportunism” or “Expedience.” It’s a bad idea.Pragmatism should be translated as yujing zhuyi 域境主义 or yujing zhuyi 语境主义 (contextualism).
由式(2)可知，球面F-P腔的干涉光强与腔长L有关，因此可以通过检测干涉光强的变化来确定腔长的变化，即强度解调法.
Prof.LIU: Yes, it’s better.
Ms.NI: Prof.Ames, you have published a lot of books.Your trilogy of interpretive studies of Chinese and Western philosophy is perhaps the most well-known.Thinking from the Han mainly focuses on three key words: self, truth, and transcendence.What’s your source and basis for choosing these three words to explore the source of Chinese thought?
Prof.Ames: These three terms are problematic in the comparison.In the Western tradition, when we talk about “self,” we begin from an ideology of individualism (geren zhuyi de yishi xingtai 个人主义的意识形态).The idea of the discrete individual captured in the contemporary language of “everyone, someone, no one, everybody, somebody, nobody” goes all the way back to the classical Greeks.Pythagoras is the first to talk about the immortal soul, and that each person having an immortal soul, is thus individuated.Plato’s Phaedo and Aristotle’s Di Anima are about the soul, and then Augustine talks about the individuated will.In order to be a responsible moral agent, we have to have a will.And then Locke talks about property: if I invest my energy in cultivating something, it then belongs to me.And then Freud and Nietzsche introduce the idea of the subconscious.We now have the concept of the hyper-self-conscious individual self.The liberal idea of the discrete individuated self who is autonomous, free, rational, self-choosing, and unencumbered has a long history.
Ms.NI: That is quite opposite to the Confucian concept of “self.”
学生：我认为这篇文章可以分为四个部分。第一部分是第一段到第八段，主要描写了包身工他们平常的日常居住环境；第二部分是第九段到第十七段，主要描写了包身工早上吃饭的情况，写他们的饮食条件恶劣；第三部分是第十八到二十五段，描写了包身工工作的情景，体现了工作环境的恶劣；第四部分是第二十六到三十三段，用来总结全文，说明包身工的悲惨命运。
Prof.Ames: Exactly.When we talk of persons in the Confucian context, they are constituted by their relationships.A person is one and many at the same time (yi duo bu fen 一多不分).That is because persons cultivate themselves (xiushen修身)，peiyang ziji 培养自己by cultivating their relationships.In Chinese, you don’t say “everyone stand up,” you say “dajia qing zhan qilai大家请站起来,” because a person is always located within a particular relational context—we are a human family (renjia人家).
Prof.LIU: (Laughs).
Ms.NI: Could you please give us more examples?
Prof.Ames: Of course.Let’s take the teacher-student relationship.You know that the teacher is a great teacher because he or she has a great student.The better the student, the better the teacher.So ji yu li er li ren 己欲立而立人 (wanting to take one’s own stand, to help others take theirs) expresses the idea of persons being constituted through the cultivation of personal relationships.In the liberal model, you begin as an individual； in the Confucian model, becoming an individual is an achievement.You become distinctive, you even become distinguished, because of the quality of the relationships you’ve been able to cultivate with other people.
Ms.NI: That is quite different from Western individualism.
Prof.Ames: Yes.So the different conceptions of self provides a clear contrast, and it is through contrast that you can really come to understand what is distinctive about these two traditions.
Prof.LIU: Yes.(nodding)
Ms.NI: How is that?
Prof.Ames: Truth.In the Western tradition, the idea of a quest for certainty, that there is some kind of reality and that the philosophers’ job is to find that reality, to find that truth, is a fundamental assumption.My teacher Angus Graham has said that while Western philosophers are truth-seekers, Chinese philosophers are way-seekers.Confucian philosophers are set on finding a way forward, while Western philosophers want to find the truth.With this notion of truth there is another clear contrast between the idea of some apodictic (unconditional, absolute) truth in classical Greek thinking, and a Confucian notion of trust that has the same root.In the Confucian tradition, trust (xin信) in the sense of a true friend—this sense of truth is very important.
伴随着网络技术的迅猛发展和法治文明的进步，网络社会已渐趋形成。不仅是在两会期间，越来越多的民众开始日益关注国家法治建设，特别是刑事立法政策的制定。然而由于民意是主观的内容，是社会大众主观反应的集合，有着主观性、易变性、群体的非理性以及伪代表性，与刑事立法的主客观相统一原则存在冲突，这无疑给刑事立法政策制定的民意考量带来诸多难题。
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Ms.NI: Right.In the Confucian culture, truth is not predetermined.It is the value that people pursue when cultivating relations with others.For example, in the Analects there is a passage: “Every day I examine myself several times.Am I doing my best in trying to work for others, and in my dealing my friends am I living up to my word?”
Prof.Ames: I have a colleague who has been working on an English translation that will be coming out shortly.
Ms.NI: Then, what is the difference between Chinese transcendence and western transcendence?
Prof.Ames: If there is anyone who is an exemplary person (junzi 君子), it is Guo Qiyong 郭齐勇 (1947-).He is a wonderful person, and a fine scholar, but he criticizes me.
Prof.LIU: (Laughs).
英格曼神甫却没有生气，好像他根本没听见法比的话。法比激动起来就当不了英文的家，发音语法都糟，确实也难懂。英格曼神甫可以选择听不懂他。
Prof.Ames: Guo Laoshi says that Roger is wrong； the Confucian tradition has notions of transcendence and of ultimacy.The question is not right or wrong, but whether you are speaking Chinese or speaking Greek.If you are speaking Chinese, you have the idea of “the inseparability of the divine and the human” (tian ren he yi 天人合一).The kind of contrapuntal, symbiotic, collaborative relationship betweentian天 and ren人 is a very powerful idea that is certainly aspirational, with human beings trying to transcend themselves.But if chaoyue超越 is a translation of Western transcendence, which it is...
B组术后24h疼痛评分低于A组,术后首次排便时间疼痛持续时间、手术时间以及术后恢复时间均短于A组,差异显著(P<0.05),见表1。
Ms.NI: Then chaoyue超越 is not transcendence.
Prof.Ames: Yes, Western strict transcendence is something very different.Transcendence is an independent, eternal, absolute, self-sufficient principle that creates and sustains this world, but this world has no effect on it.It is a two-world theory like Plato’s realm of Forms or the Christian idea of the aseity (self-sufficiency) of God.This idea is not present in Chinese philosophy.And in Greek philosophy, ultimacy is this transcendent principle.But in Confucianism, ultimacy is the optimizing symbiosis, a kind of youhua gongsheng tixi 优化共生体系.Family is the governing cultural metaphor.If the family needs you, you give everything you can to the family.The family is a strategy for getting the most out of people.It is not that Guo Qiyong and I are right or wrong.He’s Chinese and he speaks Chinese, and so for him, tian ren he yi 天人合一 is pubian普遍 (universal).You can talk about pubian普遍,puji普及,pushi普世.If you mean, by that, general, all-encompassing, common, shared, pervasive, that’s all very good.But if by that you are referring to a Chinese translation of the Western notions of transcendence or universal, then that’s not right.The Greek universal and the Confucian notion of pubian are two very different ideas.You cannot say the word universal in Chinese because the Chinese tradition has never had that idea.
Ms.NI: I see.
Prof.Ames: But there is a second point.The internal critique Western philosophy in the twentieth century in the wake of Darwin has been trying to get rid of the idea of the universal.The notion of some universal and unchanging principle has been rejected as a fallacy.Phenomenology, hermeneutics, pragmatism, existentialism, postmodernism, all of these movements have attacked this idea of some kind of unchanging foundation.Western philosophy itself has turned away from foundationalism, objectivism, formalism, transcendentalism, and so on.
Ms.NI: Could you please explain how the exploration of these three words helps us understand Confucian philosophy?
Prof.Ames: The beginning of Chinese cosmology is not “knowledge” (zhishi知识), it’s “knowing the way” (zhi dao知道).That is, if you want to know something, you have to know its narrative, you have to know its history, its story.So the fundamental question in Chinese is not “What is something?” but rather “Where does it come from?” and “Where is it going?” For example, if we want to know you, we have to ask “What is your home town?” and “Who are your family members?” and “Who are your teachers?” We need to understand the continuing context of your life experience.Tang Junyi talks about “the inseparability of the one and the many” (yi duo bu fen 一多不分) as a fundamental postulate of Confucian cosmology.That to understand any one thing (yi一), you have to understand the many things (duo 多) that give it context.
Ms.NI: The majority of Chinese people are accustomed to use this new Chinese vocabulary to translate these Western concepts because this is what we learned in school.It is not easy for us to be aware of the difference between our translations and the original meaning of the foreign concepts.Where is the basic distortion?
Prof.Ames: In the two-world theory of Greek philosophy, you have a reality behind appearance dualism, what has been translated in Chinese aslinian理念 and biaoxiang表相.To get to the reality behind appearance—the soul behind the body, for example—you need analysis.Hence, the methodology of Greek philosophy privileges analysis.You have to analyze.So the language of knowing in the Western tradition is expressed as “to get,” “to grasp,” “to comprehend.” But the Chinese tradition doesn’t begin from a dualism that privileges analysis.It begins from aspect: the idea of looking at the same phenomenon from different perspectives.For Western philosophy, God and world are two different things, but in Confucianism, dao道 and wanwu万物 is the same world but looked at from a different perspective.So we can look at the world in its multiplicity as wanwu万物, or we can look at the continuity and boundlessness of experience as dao 道.So when you talk about ti yong 体用, you cannot analyze something and separate its form from function.You look at the phenomenon from its determinate aspect ti体, and you look at it in terms of what it does yong用, different perspectives on the same phenomenon.So the Western tradition privileges an analytic method to find truth, while the Chinese privileges an aspectual way, of not finding truth, but instead the most comprehensive and panoramic view of something.
Prof.LIU: Reflexive, relational, and holistic is the Chinese relationship between forming and functioning ti yong guanxi 体用关系.
Prof.Ames: Yes, Exactly.
Prof.LIU: All of the polarities, correlative categories.
Prof.Ames: Yes.Polarities but not dualisms, that’s the point.The categories are fundamentally yin-yang阴阳.
Prof.LIU: Yes.
Ms.NI: Prof.Ames, could you please talk about your understanding of correlative thinking?
Prof.Ames: Very famous Chinese philosophers, but also Chinese philosophers who were equally at home in Western philosophy.So I had the opportunity to study Chinese philosophy and Western philosophy at the same time in a comparative way, but also to be persuaded by Lao Laoshi that we will be much better off when we just think of “philosophy” as one thing, and stop using geographical criteria to make philosophical distinctions.That was really the beginning for me, and I look back to those days with enormous pleasure.
Ms.NI: What do you think is the source of this idea of correlative thinking?
Prof.Ames: If you think about classical Greek thinking, rationality as the faculty of knowledge, is one thing.Professor Liu’s rationality, my rationality, your rationality, the same thing.And the object of knowledge is something unchanging and universal.Such an epistemology entails a logic of the changeless.A changeless reason engaging a changeless object of knowledge.But in the Confucian tradition, the Book of Changes(shengsheng buxi 生生不息) kind of cosmology, a process cosmology, you have a changing faculty of knowing engaging a changing world.Thus, the only way that you can get knowledge about the world is by making correlations between my situation and somebody else’s situation.And in so doing, to try to find the best way, the most productive way, of growing the relationship.
Ms.NI: Any examples?
Prof.Ames: Lots of examples.If you think persons who are sages (shengren圣人) in Confucianism, the two termsshengren圣人 and “initiating” (zuo作) go together.So Confucius says “shu er bu zuo 述而不作.” You know that I only transmit, I don’t initiate (zuo作).What he is saying is that he is not a sage； he is being very modest.In order to initiate (zuo作), you have to be creative, you have to find correlations, you have to find a way to broaden the way (hong dao 弘道), a new way forward.Terms such as “culture” (wenhua文化) we associate with sagacity.To create culture (wenhua文化), one must have imagination, one must create something, one must create culture.Think of this.In the Western concept of God, zhen shan mei 真善美 are all derived from God.In the Confucian tradition, culture (wenhua文化) and civilization (wenming文明) are a living tradition that is created by human beings over the centuries.In this Confucian tradition, zhen shan mei 真善美, that is, truth, beauty, and goodness, emerge from cultural transmission, and not from some kind of transcendent source.
Ms.NI: So this kind of correlative thinking is not accepted by the Westerners?
Prof.Ames: Westerners have this idea as well.There is no black and white.But the predominant method in Greek Philosophy is analytic, and the predominant method in the Chinese tradition is correlative.But if we look at Plato, in addition to celebrating reason, he also thinks in terms of metaphor.And metaphor is correlative thinking.The analogy of the cave is correlative thinking.Analogy and metaphor are also ways of knowing in the Western tradition.But they are more emphasized in the Chinese tradition because the Chinese tradition has not been so interested in the outcome of analysis.Everything is real in a Chinese world, without a reality and appearance dualism.And today, in the modern world, there are philosophers such as Charles Sanders Peirce.In reasoning through deduction as a method, you begin from a hypothesis that has certain premises, and register any inconsistencies.Or through induction, you amplify your premises by including additional instances.But for Peirce, there is no creativity with induction or deduction because you began from a set of premises.Peirce introduces something called abduction.With abduction, Peirce wants reasoning to be creative and to produce new knowledge.Such abduction is a Western example of correlative thinking, but it is not emphasized.We might think of the importance of poetry in the Chinese tradition, where much in poetry is correlation.A poem through allusiveness remembers much that has come before, and correlates with a novel situation.
有一天，老大爷阿扁在厅堂下做车轮，齐桓公正好在厅堂上看书。老大爷阿扁就想找齐桓公聊聊，于是放下干活的工具，走到厅堂上。阿扁说：“冒昧地请教一下，您读的是什么？”齐桓公答：“圣贤说的话啊。怎么了？”阿扁又问：“那圣人还活着吗？”齐桓公答：“已经死了。”阿扁摇摇头，说：“唉，您读的书不过是古人的糟粕而已！”齐桓公差点被这句话给气炸了，心想：“本人堂堂一国之君，亲切地接见一个小小的老工匠，他不但不识抬举，还不给面子。”于是，愤怒地说：“你一个做车轮的工匠，有什么资格评议寡人读什么书，你懂什么？你说不出个所以然来，寡人就判你死刑，把你给砍了！”
Ms.NI: But this concept of correlative thinking was first mentioned by Marcel Granet.
Prof.Ames: In Western sinology.But it has been there in the Chinese tradition right back to the Shang Dynasty.Their yin-yang阴阳 thinking found on the oracle bones is correlative thinking.Granet is the first Western person to describe the Chinese tradition as correlative thinking.He talks about La pensée chinoise:“Chinese thinking”—correlative thinking as being a distinctively Chinese way of thinking.
Prof.LIU: His Chinese name is 葛兰言 (Granet).
Prof.Ames: Oh, Granet.Yes, he is very famous.
Prof.LIU: Yes, very famous.His La pensée chinoise has not yet been translated into Chinese.I don’t know why.
Prof.Ames: Yes.So again, if we look at these two traditions in terms of the way they think about truth, you find a very different orientations.
Prof.LIU: Really?
Prof.Ames: I have worked for maybe ten years in encouraging this scholar to do the translation and it is nearly finished.And it is a solid translation that will appear in our “Translating China” series with the State University of New York Press.Perhaps from the English translation of La pensée chinoise, we can have a Chinese translation made.
产生高频抗原抗体的血型称为稀有血型。据ISBT统计，目前已发现的人类血型包含36个血型系统，还有6个红细胞集合、高频抗原901系列和低频抗原700系列。这些血型抗原在不同地域、种族的人群中的分布概率不尽相同，故稀有血型的划分也有所不同。（表1）以血型系统为序，归纳了大多数种类的高频抗原抗体的血清学特征或分布特点，以及对应的稀有血型。由于高频抗原数量众多且部分尚未在国内发现，在此未全部列举。很多高频抗原存在对偶抗原，一般是低频抗原，如Jsb和Jsa、Dib和Dia、Yta和 Ytb、Sc1 和 Sc2、Coa和 Cob、Inb和 Ina等。
在临床上，经常可以见到偶发性，甚至频发性早搏，应与心肌炎引起的早搏鉴别。符合下列情况者属良性早搏：无心脏病史，常偶然发现；宝宝无自觉症状，活动如常，心脏不大，无器质性杂音；早搏在夜间及休息时多，活动后心率增快，早搏明显减少或消失。
Prof.LIU: Good.
从图4可以看出,随着通信半径的增加,网络连通性提高,所以各算法的平均定位误差均降低,本文定位算法平均定位误差始终保持最小,优于其他算法。可以看出在相同的定位误差下,本文算法所需要的通信半径最小,通信半径越小,能耗越小,在同等条件下,本文算法可以节约能耗,延长网络寿命,降低网络维护成本。
Ms.NI: So how can we use the concept of correlative thinking appropriately?
Prof.Ames: A good example would be the hermeneutical way in which we read the Analects.
Ms.NI: Exactly.Then how about “truth?”
Prof.Ames: We look at one passage in the text that says: “Only the wisest and the most obtuse of people do not move (buyi不移).” Wise people and stupid people don’t move.Well...how do we understand this passage? That obtuse people don’t move seems very simple.Stupid people don’t know that they are stupid.And so they don’t have any motivation to learn.But wise people are always trying to learn, so how can we understand the claim that wise people don’t move? Well, if we correlate this passage with another passage in the Analects where it states that someone who rules with virtuosity (“de 德”) is like the north star, where the north star stays in one place, and all of the other stars circumambulate around it.
Prof.LIU: The beichen北辰 (the pole star, or the north star).
Prof.Ames: Indeed.At least one interpretation that recommends itself is as follows.“Ah, now I understand the wise person is like the north star (beichen北辰), where the north star moves for sure, but from the perspective of other people, it keeps its place in the sky (buyi不移) to guide us forward.When we read a text like the Analects, and correlate one passage with another, it is an example of correlative thinking.And so textual scholars in reading canonical texts use a correlative methodology.They associate one passage with another until the text becomes an organic whole.
Ms.NI: Prof.Ames, could you please talk about your notion of focus-field holography in understanding the Confucian conception of person?
Prof.Ames: “Focus-field” is the idea of holography (quanxi全息)—the idea that in each “graph” is the whole.Mencius says that “the myriad of things are all here in me” (wan wu jie bei yu wo yi万物皆备于我矣).If we begin from the idea that all persons are constituted by their relationships, and further observe that relationships don’t end anywhere, then we must conclude that in each person is the whole cosmos.Classical Greek ontology gives us a world full of discrete things with each of them having its own independent identity.Persons are individuals, and each has his or her own integrity.But Chinese process cosmology gives us persons as events, where each event is sponsored by all of the history that has come before it, and is present in all of the history that will follow from it.
Ms.NI: I see.But how does the field correlate with the focus?
Prof.Ames: These are abstract ideas, and are best understood by appealing to a concrete example.Let’s take the person of Confucius himself.One way to think of Confucius is that he was a historical person who lived, and who died more than two thousand years ago.Another way to see him is as a focused event in history that continues in each generation to grow, and to shape a cultural legacy.The intensity and resolution of his focus as a person has been so strong that he has colored not only the living culture of China but the traditions of Japan, Korea, and Vietnam as well.The field of Confucius as an event in the human experience is unbounded, both synchronically across the cosmos, and diachronically reaching back and forward in time.The more intense the focus, the more extensive the reach and influence he continues to have.And the greater the reach and influence, the more intense is the focus.Mencius uses the language of zhida至大 for field, and zhigang至刚 for focus.Zhigang means intensity, and zhida means reach and influence.We can also use the language of dao道andde 德 where dao 道is the field and de 德 as insistent particularity, is the individual focus.The Daodejing as a text is a manual on how each of us in our particularity by cultivating our relationships can get the most out of the human experience.Again with Confucius, the virtuosity of his insistent particularity de 德 has been so strong that he has shaped the lives of an entire civilization.
Ms.NI: East Asian civilization as the field becomes strongly Confucian when he is considered as a focus.
Prof.Ames: Indeed, the field comes into meaningful focus according to the particular exemplar, and the focus becomes increasingly resolved as it pervades the field.
Ms.NI: And the notion of field is infinitely extended.
Prof.Ames: Yes.There is no boundary.In our own time, Confucianism is becoming a resource for a changing world cultural order.As Western culture engages Confucian values, it is changed by them.And as Confucianism is interpreted through Western categories, it too becomes increasingly meaningful.When Confucianism became Korean, and Japanese, and Vietnamese, it changed these cultures, but these cultures with their own idiosyncratic interpretations of Confucianism also made Confucianism more meaningful and important.We don’t say that Beethoven is music that German people like to listen to.Beethoven belongs to world culture, and is bigger and more important because of it.This is the future for Confucius too.
Ms.NI: Some Chinese scholars have different opinions from you.
Prof.Ames: Lots do.Western scholars as well.
Ms.NI: Some of them criticize comparative philosophy as essentializing cultures, thereby ignoring the complexity and diversity of each of them.It tends to simplify complex notions.What’s your opinion about this kind of comparison?
Prof.Ames: Some scholars think that everything is so complex that you cannot make generalizations.To generalize for them is a bad idea.To say, Confucianism is this...Greek philosophy is that...is to make a kind of distinction that is too simple.Greek becomes one thing, China becomes another.But that’s not my intention at all.First of all, as both Plato and Wittgenstein have said, we cannot think in particularity.We can only think in generalizations, so we need them.Secondly, the only thing more dangerous than generalizations is failing to make them.If I do not try to understand Chinese philosophy on its own terms—that is, by making generalizations about it by appeal to its own interpretive context—then I treat it as having the same assumptions about the world as I do.Such inadvertent redefinition is disrespectful, and a source of cultural humiliation.Again, we might use the language of the Book of Changes to understand the relationship between sameness and difference in the evolution of cultures.The Changes gives us the idea of biantong变通, the idea that everything is always changing, but also that there is a persistent albeit changing identity.Out of the Greeks comes Kant, out of Kant comes Habermas.There is an evolving identity in the Western philosophical narrative.In the Chinese narrative, you have Confucius，you have Mozi 墨子(c.470-c.391 BC) and Zhuangzi 庄子 (c.369-c.286 BC), and you have Han Feizi 韩非子 (c.280-c.233 BC), Dong Zhongshu 董仲舒 (c.179-c.104 BC) and Zhu Xi 朱熹 (1130-1200), and today you have Tang Junyi.Of course, these are very different voices with very different ideas, but you still have a continuing identity.Even where they disagree, they must have a shared ground in order to make sense to each other.It is certainly a complex cultural identity.But my point is that we can make generalizations.We can say that the tradition following from Confucius are way-seekers, where the tradition following from Plato are truth-seekers.Logic is the major method of finding demonstrable truth in the narrative following from the Greeks, and has very little play in the Chinese narrative.Well, in finding a contrast between these two worlds, we can say that liberal individualism has deep roots in the Greek tradition, while for the Chinese tradition, there is a very important alternative: a relationally-constituted conception of persons.In the world today, if Confucianism has an important contribution to make, it is this alternative conception of person.Individualism is a fiction, and has become a pernicious idea.Individualism gives us a model of self-interested choices, and winners-and-losers.But the Confucian tradition, grounded in the pervasive cultural metaphor of family, is win-win or lose-lose alternative.Mothers and sons, teachers and students—they win together, or lose together.
Prof.LIU: (Laughs).
Prof.Ames: And in order to resolve the human predicament in our own time—global warming, environmental degradation, pandemics, food and water shortage, international terrorism, and so on—we need to turn from individual entities (persons, corporations, sovereign states) seeking their own benefits to a model of cooperation.We need a world community that sees itself as winning together through shared effort, or losing together because we have failed to find common ground.We need a different way of thinking.And the Confucian notions of persons and harmony-in-difference are fundamental.
Ms.NI: You mentioned that the concept of universality does not exist in the Western philosophy, but some scholars say that Confucianism does have universal value.
Prof.LIU: Yes.Other sinologists, both Chinese and Western, argue with you.They say, for example, that in Mencius it says for the human palate, we all have the same desires for taste, for the human ear, we all have the same sense of love of music, and in human affections, we all have the same sense of beauty.For the world over, “righteousness” (yi义) and “propriety” (li礼) are the same.So they say that in ancient China, in ancient Confucianism, there is also universalism.
Prof.Ames: Yes.But such Mencian “universalism” is a claim about commonality and shared values—pubian 普遍.And it is a fair characterization of Mencius.But the Greek claim about “universalism” is much stronger.It is about pre-existing, absolute standards, determinative and originative principles that stand outside of time and place, and that are identical for all.Such a claim has the same force as the self-sufficiency of a transcendent God.
Prof.LIU: Yes, it’s different from Western universalism.
Prof.Ames: Yes, the difference is this.We translateyi义 with the word “righteousness,” but in English “righteousness” means to do what God wants you to do.It is a single standard for everyone.But yi义in Chinese means to find the most appropriate thing to do for everyone concerned.What is most appropriate in this situation is not appropriate in another situation.So Mozi says that if you have ten people, you have ten yi义.
Prof.LIU: Yes, shi ren you shi yi 十人有十义 (ten people have ten righteousnesses).
Prof.Ames: Yes, exactly.So the Western concept of principle is one thing that governs all cases.But in classical Chinese, yi义is always a matter of context.In yi duo bu fen 一多不分, you have the yi 一, but you also have the duo多.This is not universalism in the Greek sense.That’s the point.It’s a generalization about common values that human beings share.This is true.But it’s not a universal in that classical Greek sense.
Prof.LIU: In ancient China, perhaps the idea that expresses universalism is tong通,biantong de tong变通的通.
Prof.Ames: Yes, but it’s persistence, not permanence.Greek universalism comes out of a substance ontology where “being” is permanent and unchanging.
Prof.LIU: Yes, tong通 is persistence.It is persistence through the process of change.
Prof.Ames: And so tong 通 is yi duo bu fen 一多不分.Exactly the point.
Prof.LIU:Tong通 can never be separated from change.
Prof.Ames: Exactly.Exactly.Exactly.
Prof.LIU: Maybe this is different from Western universalism.
Prof.Ames: If we call it “universalism,” it becomes confusing.Let’s call it pubian普遍.Let’s call it tong通.This is the point of letting the Chinese tradition speak for itself.Guo Qiyong knows Chinese philosophy much better than I do.
Prof.LIU: (Laughs)
Prof.Ames: Guo’s whole life is Chinese philosophy.I cannot tell Guo Qiyong how to understand Chinese philosophy.All I am saying is that it can be a source of confusion if we collapse the difference between Western universal and biantong,yi duo bu fen xing de pubian, zhege bushi yiyang de dongxi 变通，一多不分性的普遍，这个不是一样的东西.You know, that’s just my point.And it has really to do with ba Zhongguo wenhua zou chuqu 把中国文化走出去.If we want people to understand China, then China has to be China.And so if we use Western vocabulary to speak China, then we have gu bu gu, guzai guzai 觚不觚, 觚哉觚哉.
Prof.LIU: Not a real China.
Prof.Ames: Not a real China.
Prof.LIU: It’s a translated China.(Laughs)
Prof.Ames: It’s a China translated by missionaries.It’s a converted China.If we go to the Beida library, and look for the canons of Chinese philosophy Yijing《易经》 or Lunyu《论语》，we will not find them shelved in the philosophy section, but in a section for Eastern religion.This is because the Western “China” has already be converted into a Chinese Christianity, and so that’s where it is now.If we want to embrace the idea of taking Chinese culture abroad(zou chuqu 走出去), I always say let’s not be anxious (buyao zhaoji 不要着急), but let’s do it properly.The rise of China has happened precipitously in one generation.Let’s take China’s China to the world, not just for China’s sake, but as an important contribution to a changing world cultural order.Confucianism cannot solve all of the world’s problems, but it has assets that are timely and necessary, and should have its place at the table.
Prof.LIU: Today many people are anxious because China has not been understood by Western people.
Prof.Ames: Yes, it’s true.But in our time, Europe is building walls, and America is withdrawing from everything.So whether China likes it or not, it has no choice but to try to provide stability for the next generation.But this has to be done right.To do it right means for China to understand and respect its own values.But if you say pubian普遍is universal, then what we are doing is saying China wants to be Christian missionaries.When the Jesuit missionaries brought their universal, One True God to China, they said Chinese people must give up their own values captured in “family reverence” (xiao孝) and “propriety” (li礼), and embrace the Christian God.This is universalism.If China instead has on offer yi duo bu fen, gongtong ti, hexie, he er butong 一多不分, 共同体, 和谐, 和而不同, then this is a much better inclusive and accommodating (pubian普遍)。
Prof.LIU: Yes.This kind of pubian普遍is not exclusive of antagonistic.There is room for negotiation.There can be a real cultural dialogue.
Prof.Ames: Yes, indeed.The history of Confucianism is hybridic (hunhexing混合性).The first wave of Western learning, Buddhism comes into China, and changes China: hybridity.We cannot talk about the neo-Confucianism of Zhu Xi and Wang Yangming 王阳明 (1472-1529) without talking about Buddhism.But China also changes Buddhism to become its own kind of Buddhism: sanlun三论,huayan华严,chanzong禅宗.This is Chinese Buddhism, not Indian Buddhism.The strength of the Confucian tradition is its power of absorption(xishou nengli 吸收能力).A value such as shu恕 means to grow through deference to difference.The notion of “virtuosity” (de 德) means “to get” (de 得): in order to de德, you have to de得, you have to absorb what comes from the outside, and have to defer to new ideas.
Prof.LIU: Prof.Ames, you studied at the University of London in 1980s?
Prof.Ames: 1970s.I’m really old.
Prof.LIU: (Laughs) Angus Charles Graham (葛瑞汉) was there?
Prof.Ames: Yes, he was one of my teachers.
Prof.LIU: He taught you some courses?
Prof.Ames: In England, to do a PhD you don’t have courses.You just write a dissertation.And so with Angus Graham, we were always close friends.I would spend time talking with him at the university, and having a drink in the bar.For the last two years of his life, I was able to bring him to Hawaii and share him with my own students.
Prof.LIU: Ah, really?
Prof.Ames: Yes, he loved Hawaii.
Prof.LIU: So his doctoral dissertation was aboutcorrelation:yin-yang阴阳？
Prof.Ames: No, er Cheng 二程 (the Cheng Brothers) was his doctoral dissertation.But later he did a book on yin-yang阴阳.
Prof.LIU: Oh...I see.In his doctoral dissertation, did he use the idea of correlation to study er Cheng二程?
Prof.Ames: Yes.But we all have to move forward.For Nietzsche, the best student is not the student who says the same thing as the teacher.The best students are those who have a mind of their own, and who build upon what they have learned.Confucius too said that if he gives his students one corner, they must come back with the other three, or he will not teach them again.I’m very grateful to Graham.And even more grateful to my dissertation supervisor, Liu Dianjue刘殿爵 (1921-2010).But in order to respect them properly, we have to try to find our own way.Graham was very much a rationalist.For example, grammar and language, for him, follows in the structuralist tradition (jiegou zhuyi 结构主义) like Saussure.
Prof.LIU: He has used...maybe Jacobson?
Prof.Ames: Yes, he does use Jacobson.Exactly the point.Exactly the point.He uses Jacobson.So if you look at his book, Disputers of the Tao, he criticizes David L.Hall (郝大维) and me, because we are not structuralists, we are post-structuralists.We are ti yong 体用, while structuralists are ti er bu yong 体而不用.Our argument is that Confucianism isn’t structuralism； it is post-structuralism.
Prof.LIU: So it does not need that kind of “structure.” (Laughs)
Prof.Ames: Right, right, right, exactly the point.Graham is influenced by Jacobson.And there is also Chomsky, Chomsky’s deep-structure.
Prof.LIU: Shenceng jiegou 深层结构.Transformational, deep-structure.
Prof.Ames: My more recent collaborator, Henry Rosemont (罗思文) was a student of Chomsky.So when we did some collaborative project, he would bring Chomsky in, and I would try to push him out.
Porf.LIU: (Laughs)
Prof.Ames: And with Graham, he brings Jacobson in, and I don’t want Jacobson.
Prof.LIU: And Graham also borrows the idea from Marcel Granet (葛兰言) about the idea of correlation?
Prof.Ames: Yes, Granet.When you look at Joseph Needham, he’s very good, but he is heavily dependent upon Granet.He talks about the “genius” of Granet.Granet is really an important figure.Needham would visit London for our weekly seminars when I was there.When Tu Weiming 杜维明 (1940-) left Harvard, he was replaced in some ways by a younger Michael Puett.In his work, Puett criticizes me and my collaborators—David Hall and Henry Rosemont as being in the same stream as Granet, Needham, and Graham—and he is right.And I am honored to be in that company.The contrast is with Hegel and Jaspers and Weber who were universalists—the ideas of the principle of teleology that can bring logic and history together, Absolute Spirit, a universal history, and one rationality.This I think is really the wrong way to read China.
Prof.LIU: Correlative thinking and open-ended.
Prof.Ames: Look at the Book of Changes《易经》.What is the 63th hexagram?
Prof.LIU: No.63 isjiji既济 and no.64 is weiji未济.
Prof.Ames: 既济, 未济.So that’s the point.Chinese cosmology is weiji 未济； it is open-ended.To cross the stream to the other sidejiji既济.But then the idea of not yet having reached the other side is weiji未济.So that’s the point.That’s the power of Chinese cosmology tradition.
Prof.LIU: Yes, unfinished, open to everything.
Prof.Ames: Yes, exactly.
Ms.NI: Prof.Ames, since having joined Beijing University, what’s your future plans in your research?
Prof.Ames: Beida is very good to me.They give me very good students.Next semester, I will teach a course called Research into the English Translation of the Chinese Philosophical Canons中国哲学经典的英译研究.How we go about translating Chinese culture into a Western language.That’s what we have been talking about today.
Ms.NI: And how to avoid the mistakes that you mentioned.
Prof.Ames: Exactly.
Ms.NI: My teacher Prof.Liu, he is very honored to invite you to Shanghai Normal University to give us a lecture.
Prof.LIU: Yes! For a week or so?
Prof.Ames: For sure.
Prof.LIU: Thank you in advance!
品鉴中国式差异——安乐哲访谈录*
安乐哲 北京大学
倪琳娜 上海师范大学
摘要：在接受刘耘华、倪琳娜两位学者的访谈过程中，安乐哲援引了中国哲学经典中的几个范例来论证以下观点：应当充分运用我们的想象力来帮助古老的传统用自己的声音、以自己的方式说话。安乐哲表示，要想深入品鉴中国语境所孕育出的各种差异，必须解决两个重要问题。从西方视角来讲，我们在理解中国哲学时一直沿用的是西方传教士所创造的语词体系，从而造成中国哲学在世界哲学之林中被边缘化，甚至沦为一种所谓的“东方宗教思想”。而从当代中国视角出发，我们理应意识到，我们事实上正在使用诞生于19世纪下半叶的西方哲学术语之汉译本，来促成汉语和西方现代性的融合。无视此种对西方现代性的挪用，只会导致我们深陷中国式“先验说”“普救论”等令人遗憾的假说泥沼，而无法正确地将儒家真义理解为对人文价值的普及。讽刺的是，后达尔文主义对西方哲学叙事进行内在批判时针对先验说和普救论所提出的尖锐主张一直被当作一种谬论而遭到普遍抵制。
关键词：安乐哲；中国语境中的差异；先验说；普救论
rtames@hawaii.edu
nilinna@126.com
Notes on Author: Roger T.Ames is Humanities Chair Professor at Peking University, Co-Chair of the Academic Advisory Committee of the Peking University Berggruen Research Center, and Professor Emeritus of Philosophy at the University of Hawai’i.He is former editor of Philosophy East & West and founding editor of China Review International.NI Linna is a doctorate candidate of comparative literature at Shanghai Normal University.
* Submitted Date: Mar.12, 2019； Accepted Date: Mar.18, 2019.
作者简介：安乐哲（Roger T.Ames），1947年生于加拿大多伦多。伦敦大学亚非学院博士（1978）；北京大学哲学系人文讲席教授；孔子研究院特聘专家、山东省“儒学大家”。曾任夏威夷大学哲学系教授（1978—2016）、夏威夷大学和美国东西方中心亚洲发展项目主任（1990—2013）和夏威夷大学中国研究中心主任（1991—1999）、《东西方哲学》（Philosophy East and West）主编（1987—2016）、《国际中国书评》（China Review International）主编（1992—2016）。台湾大学哲学系客座教授（1983—1984）、剑桥大学访问学者（1986—1987）、香港中文大学哲学系余东旋（Eu Tong Sen）杰出客座教授（1993）、北京大学富布赖特教授和第五届汤用彤学术讲座教授和第四届蔡元培学术讲座教授（2001—2002）。武汉大学富布赖特客座教授 （2006）。曾获夏威夷大学杰出教学荣誉奖（1990）、英属哥伦比亚大学荣誉博士学位（1999），孔子文华奖 （2013）， 会林文华奖 （2016）。安乐哲教授的学术研究范围主要是中国哲学经典的翻译和中西比较哲学研究两大部分。
倪琳娜，上海师范大学比较文学与世界文学专业博士生。
标签：安乐论文; 抗原论文; 中国论文; 哲学论文; 夏威夷论文; 宗教论文; 世界哲学论文; 《国际比较文学(中英文)》2019年第3期论文; NILinna论文; Shanghai Normal University论文;