主席先生:
能有機(jī)會(huì)在研討會(huì)上以“文化沖突與融合”為題進(jìn)行發(fā)言，我謹(jǐn)向您表示感謝。
約翰遜博士在他的講話(huà)中提出了“沖突論”的觀點(diǎn)。約翰遜博士的理論是建筑在這樣一種觀點(diǎn)之上的:他認(rèn)為在后冷戰(zhàn)時(shí)期,全球沖突源于文化沖突,而文化沖突的焦點(diǎn)集中反應(yīng)在宗教和信仰的不同，不是意識(shí)形態(tài)的不同造成的,也不是國(guó)與國(guó)之間在經(jīng)濟(jì)與政治上的對(duì)抗帶來(lái)的。他認(rèn)為同屬一個(gè)文明圈的國(guó)家將在沖突中聚合在一起,信奉儒教和伊斯蘭教的國(guó)家將站在一條戰(zhàn)線(xiàn)上，與西方國(guó)家和世界其他地區(qū)形成對(duì)抗。這樣一種觀點(diǎn)讓我深感不安。
Mr. Chairman,
Thank you for giving me the opportunity to speak at this seminar on the topic of "Clash and Fusion of Cultures".
In his speech, Dr. Johnson put forward his "clash theory". Dr. Johnson's theory is based on his argument that in this post-Cold War era, global clashes result from clashes between cultures centering on different religions or beliefs, instead of differences in ideology or state-to-state economic and political confrontation. He believes that countries belonging to the same civilization rim will unite in the clash and the Confucian and Islamic countries will stand together to form confrontation between the West and the rest of the world. I'm very concerned with this view.
約翰遜博士的沖突論表明，許多西方國(guó)家對(duì)東亞,尤其是對(duì)中國(guó)近年來(lái)經(jīng)濟(jì)持續(xù)增長(zhǎng)有一種既失望又焦慮的心情，這種沖突論也反映了人們對(duì)西方文明前途的一種與日俱增的困惑和信心的喪失。
我們承認(rèn)不同文化之間存在著巨大的差異，這些差異有時(shí)可能會(huì)引起摩擦。然而，將這種摩擦夸大其詞，認(rèn)為它會(huì)導(dǎo)致國(guó)際政治沖突和戰(zhàn)爭(zhēng)，則是一種誤導(dǎo)，是極其危險(xiǎn)的。倘若這種沖突論影響了決策，其危險(xiǎn)性就更大了。
Dr. Johnson's clash theory suggests a sense of frustration and anxiety among many Western countries toward the sustained economic rise in East Asia, especially in China, in recent years. It also reflects people's growing confusion and lack of confidence about the future of the Western civilization.
We acknowledge huge differences between different cultures, which may occasionally give rise to friction. However, it is misleading and very dangerous to magnify such friction into world political clashes and wars. And it will be even more dangerous if the clash theory finds its way into the process of policy making.
一些西方人士認(rèn)為，其他國(guó)家的現(xiàn)代化實(shí)屬是對(duì)西方經(jīng)濟(jì)、政治和社會(huì)制度與價(jià)值觀念的仿效。我認(rèn)為,現(xiàn)代化并非西方化。事實(shí)上，亞洲的經(jīng)濟(jì)成功使亞洲人民覺(jué)悟起來(lái)，產(chǎn)生了文化認(rèn)同感。他們開(kāi)始重新思考西方的社會(huì)與政治模式是否適用于自己的國(guó)家，他們是否應(yīng)該建立起自己的社會(huì)政治發(fā)展模式。
Some Westerners believe that modernization in other countries means emulating the Western economic, political, and social systems and values. I argue that modernization does not mean Westernization. As a matter of fact, the economic success in Asia has given rise to an awakening recognition of Asians' cultural identity.They have begun to reconsider whether the Western social and political model is suitable to them and whether they should initiate their own social and political development models.
我認(rèn)為，西方模式只是通往現(xiàn)代化的一種途徑，根本不是唯一的途徑，或許很可能不是一條最佳途徑。中國(guó)以及其他一些亞洲國(guó)家的經(jīng)濟(jì)成功不是簡(jiǎn)單模仿現(xiàn)代西方文明的產(chǎn)物；恰恰相反，我們的成功代表了一種新文化的誕生，代表了一種集東西方傳統(tǒng)優(yōu)點(diǎn)之大成的新價(jià)值體系。
我贊同許多東亞學(xué)者的觀點(diǎn)，東方文明可以醫(yī)治盛行于西方世界的一些頑疾。西方世界個(gè)人自由的泛濫導(dǎo)致了極端個(gè)人主義、性關(guān)系混亂以及過(guò)度的暴力行為，對(duì)此我們決不可視而不見(jiàn)。相反，東方社會(huì)的自我約束力、集體責(zé)任感以及溫厚儒雅的傳統(tǒng)倒可以消除西方社會(huì)的許多惡疾。
I argue that the Western model is one of the ways to modernization, but it is by no means the only way, or, quite possibly, not the best way. China and some other Asian countries' economic success is not a result of a simple imitation of modern Western civilization; quite on the contrary, our success represents the emergence of a new culture, a new value system that incorporates the strengths of both Oriental and Western traditions.
I share the same view with many East Asian scholars that the Oriental civilization can heal some of the prevailing, stubborn Western ills. We should not turn a blind eye to the fact that individual freedom has gone overboard in the West, resulting in extreme individualism, sexual promiscuity and excessive use of violence. By contrast, self-discipline, corporate responsibility and the pacific tradition of East Asia can offset many Western vices.
在這個(gè)信息時(shí)代，世界已縮小為一個(gè)地球村。這個(gè)地球村里，不再有什么涇渭分明的東方世界和西方世界，我們是生活在同一個(gè)社區(qū)里的鄰里。因此，我們彼此之間無(wú)須沖突。我們之間的關(guān)系應(yīng)該是一種友好合作、平等互補(bǔ)的關(guān)系。我們應(yīng)該相互理解，相互學(xué)習(xí)，和睦共處。
我的發(fā)言到此結(jié)束，謝謝主席先生。
At this age of information, the world has shrunk as a global village in which there will be no clear-cut worlds of the East and the West any more, but a world of one community with neighboring families. Therefore, we do not necessarily have to come into clash with each other. Our relationship is one of friendly cooperation, equality and mutual complementarity and therefore, we should understand and learn from each other, and live in harmony.
Thank you for your attention. And thank you, Mr. Chairman.
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