文/Silvia Casini 譯/王婷藝

西爾維婭（Silvia Casini），意大利籍，1964年生，哲學(xué)與歷史學(xué)碩士。2002—2005年期間任職于佛羅倫薩Parola外國(guó)人語(yǔ)言文化研究所，教授意大利語(yǔ)。2005—2015年間，擔(dān)任國(guó)家學(xué)士學(xué)位考試專員。2015—2018年間，擔(dān)任意大利哲學(xué)教研室主任，被評(píng)為哲學(xué)與歷史學(xué)高級(jí)教師。2018年9月至12月，在北京外國(guó)語(yǔ)大學(xué)擔(dān)任外國(guó)專家，教授意大利語(yǔ)、歐洲哲學(xué)史等課程。

我想與大家分享一次河南之行的所思所想。這些融合了同行同事有趣意見(jiàn)的想法和印象，就像是定格在記憶中的生動(dòng)圖片，或者說(shuō)是一種“旅行日記”，重塑了這次美好經(jīng)歷。

在安陽(yáng)，我們參觀了中國(guó)文字博物館，討論中國(guó)文化的起源和中國(guó)文字發(fā)展演變的進(jìn)程。能夠見(jiàn)到這些千年古文明的象征——刻有“神諭”的骨骼和甲骨，我們激動(dòng)萬(wàn)分。

而在行程中的另一站，羑里，也就是《易經(jīng)》的起源地，我們發(fā)現(xiàn)，在道的象征中，陰陽(yáng)結(jié)合的兩個(gè)互補(bǔ)原則表達(dá)了一種現(xiàn)實(shí)的視角，即對(duì)立面的結(jié)合：黑與白，光與影，夜與日。

在西方文化的起源中，我們也可以發(fā)現(xiàn)這一深?yuàn)W的哲理。希臘哲學(xué)家赫拉克利特?cái)嘌裕F(xiàn)實(shí)存在于對(duì)立面的相互滲透中，并建議通過(guò)某種“語(yǔ)言革命”來(lái)表達(dá)這種真理：不再使用“生”與“死”、“升”與“降”這樣的分離且反義的一對(duì)術(shù)語(yǔ)，而是使用“生—死”和“升—降”這類的合成詞。在赫拉克利特的觀念中，也存在著一個(gè)相互關(guān)聯(lián)的宇宙。

即將進(jìn)入20世紀(jì)時(shí)，與蘇格拉底和基督教相反，尼采指責(zé)西方文化過(guò)于強(qiáng)調(diào)了對(duì)立，忽視了原始的和諧，灌輸了“超然存在”的概念和價(jià)值觀的對(duì)比。

之后，我們參加了安樂(lè)哲（Roger T. Ames）教授和田辰山教授關(guān)于“儒家智慧的全球意義”的講座。

人與自然的愿景是整體的，是過(guò)程性的，是相關(guān)的，是美學(xué)的。這個(gè)定義特別重要，因?yàn)樗鼘⑷祟惷枋鰹橐粋€(gè)不斷變化著的非靜態(tài)的實(shí)體，其身份不是一勞永逸地定義的，其中變革的過(guò)程和與整體的聯(lián)系優(yōu)先于主觀性和個(gè)性的概念，區(qū)別于西方文化所闡述的個(gè)性。

儒家思想提出將人類理解為身體的一部分，即自然、存在、世界，成為其中的一部分，并與之相伴。從儒家的角度來(lái)看，身體不僅僅是器官的總和。

當(dāng)我在洛陽(yáng)欣賞著雕刻在巖石中的巨大佛像時(shí)，我想到了人類只是大自然這個(gè)巨人的一部分，巨大雕像的凝望似乎永遠(yuǎn)知曉這一點(diǎn)……

討論東西方文化比較，與文化差異相關(guān)的翻譯問(wèn)題以及從這些不同傳統(tǒng)中產(chǎn)生的價(jià)值觀，總是驅(qū)動(dòng)著我們重新思考、重新探索。其目的是建立一個(gè)共同的價(jià)值體系，幫助我們處理當(dāng)前的一些關(guān)鍵問(wèn)題，如污染、資源匱乏、移民和貧困。

在這樣一個(gè)技術(shù)進(jìn)步驅(qū)使許多年輕人選擇自然科學(xué)的時(shí)代，所謂的人文專業(yè)，可以從比較和跨文化的角度來(lái)處理上述問(wèn)題，不僅可以導(dǎo)向共同的價(jià)值觀，還會(huì)讓大家意識(shí)到，我們屬于一個(gè)世界，我們要共擔(dān)責(zé)任。

與家庭相關(guān)的價(jià)值觀在東西方文化中都很常見(jiàn)，但在過(guò)去的很長(zhǎng)一段時(shí)間里，西方觀點(diǎn)是破壞和重造自然，美麗的西方園林就是這樣的一個(gè)例子。與之相反，東方哲學(xué)和儒家思想對(duì)于認(rèn)識(shí)自己的本性和與自然相處興趣盎然，而不是對(duì)抗自然。

當(dāng)然，并非所有的傳統(tǒng)都是好的……比如我們必須感謝女性狀況的進(jìn)步，但是，正如卡爾維諾所說(shuō)，我們可以“認(rèn)識(shí)到每種文化中的價(jià)值并給予它們空間”（I.Calvino，美國(guó)課程）。

田辰山教授關(guān)于馬克思主義和儒學(xué)的講座也非常有趣。盡管是將在歐洲已知和研究的馬克思主義置于19世紀(jì)的歐洲歷史和文化背景中考慮，但馬克思確定的“辯證法”適用于深深扎根于中國(guó)文化的陰陽(yáng)結(jié)合，以及馬克思提出“人類是社群中的基本要素”的概念，也是中國(guó)最古老文化中的一部分。

參觀少林寺非常有意義：我們看到年輕人，乃至更小的孩子在進(jìn)行中國(guó)傳統(tǒng)武術(shù)的訓(xùn)練。即便是在古希臘文化中，形成一個(gè)身心一致的學(xué)科也非常重要，因?yàn)樯眢w和思想是單一現(xiàn)實(shí)的兩個(gè)方面。

根據(jù)旅途中的討論與經(jīng)歷，我們提出了許多問(wèn)題，其中最緊迫的是關(guān)于下一代與他們的價(jià)值觀：我們應(yīng)如何教育下一代并向其傳遞對(duì)解決當(dāng)前現(xiàn)代問(wèn)題有益的價(jià)值？

安樂(lè)哲教授在他的課程中引用了H. C. Graham的一句話：“在中國(guó)的宇宙中，所有事物都是相互依存的，無(wú)法用超越性原則來(lái)解釋它們或是衍生出超然的起源”，并評(píng)論說(shuō)天是不可分割的。我們只有一個(gè)世界。

我想起了我們坐在桌子周圍的形象，我們品嘗未知的食物，嘗試新的口味，欣賞菜肴的優(yōu)美外觀……有人啜飲一杯開(kāi)水，而有的人稱贊蔬菜或肉的味道，交流著他們的想法、情感和印象……

已有的經(jīng)驗(yàn)不能一成不變。這次旅行對(duì)我來(lái)說(shuō)只是一個(gè)漫長(zhǎng)旅程的開(kāi)始，它讓我一睹深化和人類及專業(yè)進(jìn)修新的可能性。

中國(guó)文化在歐洲的認(rèn)知仍是少數(shù)專家和愛(ài)好者的專業(yè)領(lǐng)域，廣大公眾對(duì)中國(guó)形象的固有印象，主要還是刻板印象和偏見(jiàn)。

能夠讓歐洲的公眾更加理解并去接近、擁抱中國(guó)文化的豐富性，是一項(xiàng)困難卻又令人著迷的任務(wù)。首先需要從典型的西方概念中解放出來(lái)，并重新發(fā)現(xiàn)共同價(jià)值觀的信念。

為此目的，能夠重新閱讀一些由中國(guó)古典著作的翻譯，以及通過(guò)媒體調(diào)查西方傳播的中國(guó)文化形象，將會(huì)非常有趣。

I would like to share with you some impressions and thoughts I have had during a trip in Henan province . These are reflections and impressions that are mixed with the pleasant knowledge of the many colleagues who participated in the tour, almost photographs that fix in memory the lived experience, a sort of“travel diary” and a first reworking of the experience itself.

At Anyang we visited The Writing Museum, talked about the origin of Chinese culture and the evolution of the characters.It was a great emotion to observe the oracular bones and the turtle shells where the first signs of a thousand-year-old culture were found !

But another stop on the trip was in Lane City, the place of origin of the I Ching. The two complementary principles of the yin and the yang that we find synthesized in the symbol of the Tao express a vision of reality as an integration of opposites: black /white, light / shadow, night / day.

We find this profound truth also at the origins of Western culture when the Greek philosopher Heraclitus affirmed that reality is in the interpenetration of opposites and suggested to express this truth through a sort of “l(fā)inguistic revolution” : no longer use separate and opposite terms like “l(fā)ife” and “death”or“ascent” and “descent” but words expressing this integration as“l(fā)ife-death” and “ascent-descent” . Also that of Heraclitus is a connected universe.

Still on the threshold of the twentieth century, Nietzsche accuses the Western culture that with Socrates and with Christianity has on the contrary emphasized the opposition of the contraries losing sight of the original harmony, instilling the concept of transcendence and the contrasting of values .

We then attended the lecture by Professor Roger T. Ames and Professor Chenshan Tian on “the Global Significant of Confucian Wisdom” .

The vision of man and nature is Holistic, Processual, Relational,Gerundive. This definition is particularly significant because it describes the human being as an ever-changing, nonstatic entity whose identity is not defined once and for all and in which the process of changement and connection with the whole prevail over the concepts of subjectivity and individuality elaborated by western culture.

Confucianism propose an understanding of human being as a part of a body that is nature/being/world/, to be as to be part of, to be with. And in the Confucian perspective a body is something more than merely a sum of organs.

While I observe admiring the huge Buddha of Luoyang carved in the rock I think about the idea of a nature as one big body of which humanity is part, and the gaze of the huge statue seems to know it forever…

Discussing the topic of cultural comparison between the West and the East, the problems of translation linked to these cultural differences and in general the values emerging from these different traditions obliges us to rethink our culture, both Western and Eastern, and rediscover them. The aim is to build a common system of values that helps us to deal with some current critical problems such as pollution, lack of resources,migration, poverty.

In an age like ours where technological progress drives many young people to choose scientific faculties, the so-called humanistic subjects, dealt with above all in a comparative and intercultural perspective, can lead to the sharing of common values and a new awareness of belonging to a single world of which we are responsible together.

Values as those related to family are common in Western and Eastern culture but for a long time in the past, the Western point of view on relationship with nature was to fight and organize nature, beautiful western gardens are an example of this. On the contrary Eastern Philosophy and Confucianism are interested to recognize nature in ourselves, to be with nature,not against nature.

Of course, not all in traditions is good…we have to be grateful for progress about woman conditions for example but, as Calvino said we can ”recognize values in each culture and give them space” (I. Calvino, American lessons).

Professor Chenshan’s lecture on Marxism and Confucianism was also very interesting. Marxism as it is known and studied in Europe is contextualized in the European history and cultureof the nineteenth century but the “dialectic” that Marx identifies in history refers to the synthesis of yin and yang deeply rooted in Chinese culture and the interpretation that Marx proposes of the human being as essentially connected with the community is also part of the oldest Chinese culture.

The visit to the Shaolin Temple was very significant: we saw young and very young people engaged in the practice of martial arts that in Chinese tradition, but even if we want in ancient Greek culture, constitute a discipline of body and mind together,since body and mind are two aspects of a single reality.

There are many others questions raised by the discussions and experiences made during the trip, among these the most urgent is about the new generations and values:

How can we educate new generations and transmit them values useful to front modern problems?

Professor Ames during his lesson quoted a sentence of H. C.Graham: “ In the Chinese cosmos all things are interdependent,without transcendent principles by wich to explain them or a transcendent origin from which they derive” , and commented emphasizing that Heaven/Ti n is inseparable from the world.We have only one world.

I think of the image of us sitting around a table that we taste unknown food and new flavors and admire the elegant presentation of dishes ...someone sips puzzled a cup of boiling water, others praise the taste of a vegetable or meat , exchange ideas, emotions, impressions…

The experience made cannot remain episodic: the tour was for me only the beginning of a long journey that gave me a glimpse of new possibilities for deepening and human and professional enrichment.

The knowledge of Chinese culture in Europe is still limited to a few experts and enthusiasts while the vast public still has an image of China largely consisting of stereotypes and prejudices.

Being able to bring the general public of European readers closer to understanding the richness of Chinese culture is a difficult and fascinating task that requires first of all the liberation from typically Western conceptual schemes but also the conviction of a possible rediscovery of common values.

For this purpose it would be extremely interesting to be able to re-read, for example, some translations that have been made of classical Chinese texts, but also to investigate the image of Chinese culture conveyed in the West through the media.