左雯敏

2020 年8 月，我獲得北京大學(xué)社會學(xué)博士學(xué)位，旋即東渡日本，擔(dān)任早稻田大學(xué)國際教養(yǎng)學(xué)部講師，從事社會學(xué)的教學(xué)與科研工作，如今已是第三年。

After obtaining my Ph.D. in Sociology from Peking University in August2020， I came to Japan and became a lecturer at the School of InternationalLiberal Studies， Waseda University， where I have been teaching andresearching sociology for three years.

我在早稻田大學(xué)開設(shè)了一門通識教育課程—“《論語》精讀”。我和學(xué)生們一起細(xì)讀《論語》原文，主要的閱讀參考書包括宋代大儒朱熹的《四書章句集注》和《朱子語類》、明末大儒王夫之的《四書訓(xùn)義》，以及民國學(xué)者錢穆撰寫的《論語新解》。在這門課上，我會要求學(xué)生手抄半部《論語》，希望學(xué)生逐字理解《論語》，并增強(qiáng)對《論語》的實(shí)體感受。此外，我要求學(xué)生任選《論語》中的一條原文進(jìn)行詳細(xì)講解（包括翻譯成英語或日語），并完成一篇讀書報告（在夏目漱石的《心》和曹雪芹的《紅樓夢》中任選一本）。這門課受到了學(xué)生的認(rèn)可，選課人數(shù)從第一年的20 人提升到了第三年的60 人，六個學(xué)期一共有200 多人修過“《論語》精讀”課。

I set up a general education course called “In-depth Study of The Analects，”where my students and I engage in close examination of the original text ofThe Analects， with the main references being Collected Commentaries on TheFour Books and Conversations between Zhu Xi and His Disciples written byZhu Xi， the renowned Song scholar， Interpretation of the Four Books by WangFuzhi， the famous Ming intellect， and New Interpretation of The Analects byQian Mu， a scholar in the period of the Republic of China. In this course， Irequire students to transcribe half of The Analects by hand， in the hope thatthey will gain a better understanding of the text and establish a more tangiblebond with the Chinese classics in this process. Additionally， students areasked to select a passage from The Analects for detailed analysis （includingtranslation from Chinese into English or Japanese）， as well as to submit a bookreview of either Kokoro by Natsume Soseki or Dream of the Red Chamber byCao Xueqin. This course has received very positive feedback， with enrollmentincreasing from 20 in the first year to 60 in the third year. In total， there areover 200 students who have taken the course over a span of six semesters.

開設(shè)“《論語》精讀”課主要有以下三方面的考慮。第一，儒家思想對包括中日韓在內(nèi)的東亞社會具有廣泛而深遠(yuǎn)的影響。早大生以日本、中國和韓國學(xué)生居多，我希望《論語》中的智慧可以讓更多的學(xué)生受益。第二，儒家思想詮釋了關(guān)系社會的人倫之道和君子人格的修養(yǎng)之道，這對于我們理解東亞社會的性質(zhì)和東亞人的身份認(rèn)同具有重要的啟發(fā)作用。身處全球化的現(xiàn)代社會，這種文化自覺的通識教育可以幫助現(xiàn)代人構(gòu)造健康充實(shí)的精神世界。第三，從社會學(xué)研究的角度來說，通過“《論語》精讀”將誕生于西歐工業(yè)時代的社會學(xué)與中國的儒家思想相結(jié)合，可以推動中國社會學(xué)向前發(fā)展。

The rationale for offering such a course is three-fold.Firstly， the Confucian philosophy has exerted a profoundand wide-ranging influence on East Asian societies，including China， Japan， and South Korea. Given thatthe majority of Waseda students come from these threecountries， I am eager to share the wisdom of Confuciuswith them. Secondly， the Confucian ideals shed light onethical principles within a relationship society and provideinsights into the cultivation of a junzi （gentleman）. Theseobservations can serve as important sources of inspirationfor our understanding of and identification with EastAsian societies. And I believe this course can help studentsdevelop a stronger cultural self-awareness， which is essentialfor building a healthier and more enriched inner worldin the modern era. Finally， by applying key sociologicaltheories that originated during the Industrial Era in WesternEurope to the interpretation of Confucian ideals， we aim tocontribute to the advancement of sociology in China.

從一般的學(xué)科分類而言，《論語》和儒學(xué)屬于哲學(xué)學(xué)科的范疇，借由《論語》，我們可以把握儒家思想中那一整套具有東方特色的宇宙觀、社會觀、道德觀、人生觀和身體觀等。在中國哲學(xué)研究的基礎(chǔ)上，我們可以引入社會學(xué)的分析范式來進(jìn)一步挖掘《論語》的價值。我舉兩個例子來說明如何從社會學(xué)的角度來研究《論語》。

The study of The Analects and Confucianism falls withinthe realm of philosophy. The Analects offers us an insightinto the systemic Confucian perspectives， with uniqueEastern features， on the cosmos， society， morality， life， andthe human body. Although it is a part of Chinese philosophy?studies， we can also employ the analyticalparadigms of sociology to delve deeper into thesignificance of the text. Here， I would like toillustrate such an approach with two examples.

例一：讓座。在不愿意給別人添麻煩的日本社會，讓座并不常見。但是在中國，年輕人在公交車或地鐵上給老年人讓座是一項(xiàng)約定俗成的社會義務(wù)。給老人讓座有兩種行動邏輯：第一種，讓座是尊敬老人、遵守禮貌的美德；第二種，想起自己年邁的父母或爺爺奶奶，希望也有人為他們讓座。這兩種行動邏輯達(dá)到了相似的效果。但是，第一種邏輯是道德教條，頗有“心靈雞湯”的意味；第二種邏輯是“推己及人”，其基礎(chǔ)是家庭倫理。基于家庭倫理的鮮活生命體驗(yàn)，從而激發(fā)出敬老孝老的仁敬之心，這樣就把家庭倫理推到了家庭之外，這也就是儒家思想所說的“推己及人”。

Example 1： Offering One’s Seat. Offeringone’s seat to others is not a common practicein Japan， where people are often hesitant toinconvenience others. In contrast， in China， it is awell-established social obligation for the youngergeneration to give up their seats to the elderly?on public transportation. This act can be attributedto either a display of proper manners and respect forthe elderly or a result of the elderly reminding theyoung people of their aged parents and grandparents，with the hope that their elderly family members canreceive similar kindness when in need. While bothmotivations lead to similar outcomes， the first one ismore of a “chicken-soup” moral teaching， whereas thesecond is grounded in family ethics. In the secondcase， personal experiences within one’s own familycultivate a genuine sense of respect and care for theelderly in society， thus extending ethical considerationsbeyond the immediate family. This demonstrates oneof Confucius’ ideals： tuiji-jiren （putting yourself inothers’ positions）.

例二：隔代撫養(yǎng)。在當(dāng)前中國社會，隔代撫養(yǎng)（老年人幫助照顧年幼的孫子孫女，以減輕年輕夫婦的撫育壓力）是一件很常見的事情，這在美國和日本卻不常見。美國的老年人會覺得，即使已經(jīng)年邁，自己依然是一個自由的個體，有自由的生活，不應(yīng)該被綁定在子女的家庭事務(wù)之中。本質(zhì)上，這是一個個體主義的行動邏輯。但是，日本的老年人會覺得，撫育子女是為人父母的責(zé)任，自己不能阻礙年輕夫婦履行為人父母的責(zé)任。從本質(zhì)上說，這是一個加強(qiáng)“小家庭倫理”的關(guān)系主義邏輯，而不是像美國社會那樣的注重個體權(quán)利的個體主義邏輯。注重家庭倫理的關(guān)系主義邏輯，與東亞社會的儒家思想，特別是“仁”的觀念，有很密切的關(guān)聯(lián)。

Example 2： Cross-Generational Child-Caring.Cross-generational child-caring， defined as grandparentscaring for children to alleviate young parents’ burdens，is common in contemporary China but rare in theUS or Japan. In the US， elderly individuals considerthemselves independent and not obliged to assistwith their children’s family responsibilities， reflectingan individualistic perspective. Conversely， in Japan，elderly individuals believe that they should not hinderyoung parents from fulfilling their parental duties，including childcare. Unlike the US view， whichemphasizes individual rights， the Japanese perspectiveis more centered on relationships and places a strongeremphasis on “family ethics”. This relationship-centeredlogic is influenced by the widespread Confucian ideals，particularly Ren （benevolence）， in East Asian societies.

實(shí)際上，我跟學(xué)生們的交流從課堂延伸到了課外。每周四下午課后，經(jīng)常有學(xué)生到研究室來跟我討論問題，然后一起吃晚飯，這似乎已經(jīng)形成一個相對固定的“木曜會”。我經(jīng)常組織學(xué)生（包括中國、日本、新加坡等國家的學(xué)生）爬山、聚餐或者做社會調(diào)查，比如我們在東京、埼玉、千葉、巖手、熊本等地都做過調(diào)查，參加過調(diào)查的早大學(xué)生有50 人左右。此外，還有一些選過我“《論語》精讀”課，然后去中國（如北京大學(xué)、香港中文大學(xué)、臺灣大學(xué)等）交換、讀雙學(xué)位或讀研的日本學(xué)生，我從他們的反饋中獲悉，“《論語》精讀”課對他們理解中國社會和中國人的行為邏輯起到了重要的作用。

My interaction with the students extends beyondthe classroom. Every Thursday afternoon， my studentsvisit my office after class， and we engage in discussionsand often have dinner together. We fondly refer to thisas our “regular Thursday gathering.” Additionally， Ioften arrange a variety of activities， including hiking，group meals， and social surveys， for my studentsfrom different countries such as China， Japan， andSingapore. So far， about 50 Waseda students haveparticipated in my survey trips to various locations，such as Tokyo， Saitama， Chiba， Iwate， and Kumamoto.I also know Japanese students who， after taking mycourse， pursued opportunities at universities in China，such as Peking University， The Chinese University of?Hong Kong， and National Taiwan University. Theyembarked on journeys as exchange students， pursued asecond undergraduate degree， or undertook graduatestudies. Through their feedback， I am glad to learn thattheir study of The Analects has played an irreplaceablerole in enhancing their understanding of Chinesesociety and the logic behind typical Chinese behaviors.

儒家圣賢孟子曾經(jīng)說過，“得天下英才而教育之”。早稻田大學(xué)是一所國際化水平非常高的大學(xué)，來自世界各地的優(yōu)秀學(xué)生匯聚于此。在早大教《論語》，讓我找到了“得天下英才而教育之”的樂趣，也鞭策我不斷提高自己的教學(xué)和科研水平。

Mencius， the esteemed Confucian sage， onceextolled the joy of “having all the talented individualsand educating them.” Given that Waseda Universityis an internationally renowned institution whereoutstanding students from across the world gather inpursuit of knowledge， I have the honor of sharing thephilosopher’s joy through my teaching of The Analects.This experience has also motivated me to continuouslyimprove my teaching and research capabilities.