【要闻】哈佛大学杜维明教授在开幕式上作主旨报告()

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哈佛大学的杜维明教授在开幕式上报告主旨

由北京市政府、北京大学、韩国高等教育基金会共同策划，由北京大学主办的第一届“北京论坛”于2004年8月23日至25日在北京隆重举行。 “北京论坛”是以学术和文化为中心的世界性学术论坛。 它依托北京充分的文化基础，介绍和发表了世界高水平的学术成果，并借鉴和吸收了世界范围内的高水平研究成果，成为迅速发展在世界范围内具有重大影响的高水平学术论坛。 图为哈佛大学杜维明教授在开幕式上的主旨报告。

以下是杜维明教授的报告全文

intellectualsinaworldmadeofknowledge

theideaofa“公共Intellectual”recentlyhasattractedagreatdealofattention.theterm“Intelectual”Firstappearsduringntent USIA” itdoesnotseemtohaveanyantecedentinthehindu，buddhist，judaic，greek，christian， orislamictraditions.thehinduquestforunionoftherealselfwiththecosmicreality，thebuddhistsalvationasdeliveryfromworldlyattachme thejewishcovenantwithgodasthesourceofallvalues，thegreeksearchfortruththroughthecontemplativelifeofthemind，thechristianfaithind aswellasthemuslimdevotiontoallahallpresupposetheexistenceofaspiritualsanctuaryessentialydifferentfrom，if not diametrically opposs theworldhereandnow.theengagementinandmanagementofworldlyaffairsiseitherbychoiceorbydefauleres

not surprisingly，the intellectual，as we understand it today，isnotthefunctionalequivalentoftheguru，monk，rabbi， philosopher ormullah.theminimumrequirementforanintellectual—politicalyconcerned，socially engaged， andculturallysensitive-isfundamentalyatoddswithapersonpassionatelydevotedtotheserviceofahigherrealitybeyondthemundaneconcery t 、allspiritualtraditionsareinevitablyintertwinedwiththeordinarylivesoftheirdevotees.butinalloftheaforementionedreligionsthepurs ilegingthepurelandorthekingdomofgodoutsideofthedailyroutineofhumanexistenceisundeniable。

bymakingtheexistentialdecisiontobeanintegralpartoftheworldinordertotransformitfromwithin， confuciusoptedforaformoflifeuniqueamongtheaxial-age civilizations.confucianfollowerswereprimarilyactionintellectuals， deeplyimmersedin“managing the world”( Jing Shi ) of economics、politics、Andsociety.theirstrategywastotransformtheworld definedints through culture，specificallythroughmoraleducation.historical y， theconfucianprojectwasinstrumentalindevelopingadistinctiveeastasianpersonalitywhodidnotnecessarilyaccrueagreatdealofpowerwebann butwasextraordinarilyinfluentialinsociety，politics，and the economy as opinion leader，critic，adviser， bureaucrat or official.confucianinfluenceextendedbeyondgovernmentalaffairs.itcertainlyhadmajoreffectsonnationalpolicies.butwa social ethics， andartisticexpressions.Confucian scholar-officialswereperceivedofastheconscienceofthepoperect fortheyservedthelong-term well -。 ispreciselyhowamodernintelectualisexpectedtobehave。

normally，weassumethatintellectualsareintimatelyaffiliatedwithinstitutesofhigherlearning， particularlythoseintellectualsinthehumanitiesandsocialsciences.thisisunderstandablebecauseprofesorsandstudentsdedicatedthotho tage、thestructureandfunctionofsociety、theritualandprocessofexercisingpower、orthenatureoftheeconomyoughttobeparticularlysense theoverwhelmingmajorityofscholarsinthehumanitiesandsocialsciencesarespecialists.dictatedbythestringentdemandsoftheirprofsesion dintheirresearchthattheyrarelyhavetimeorenergytoriseabovetheconfinesoftheirwell-definedexpertisetodo hingsthatdonothaveadirects their careers.analyticphilosophersandmathematicaleconomistsareoutstandingextion，but literary scholars，archaeologists，historians theoreticiansinsociologyandpoliticalscience，andphysicalanthropologistsarenoexception.on the other hand， naturalscientistsandengineerscanbeintellectualsiftheychoosetobringtheirexpertisetobearonimportantsocialissues， althoughingeneraltheyarepreoccupiedwiththeirownresearch.itisworthnotingthataspreserversandcreatorsofbasicknowledge， academiciansperformmajorsocialandculturalservicesvitallyimportantforhumanflourishing.theircontributionstosocietyareevident.cn eoftheintellectual，and to criticize those who do，should be respected。

obviously， theacademiccommunityisnottheonlyarenainwhichintellectualscanfulfilltheirmission.inapluralisticcivilsociety theroleandfunctionos yedoutinvirtuallyallspheresofinterest.indeed，apart from the academic community mass media，business，religion，the professions，entent voluntary associations， non-governmental organizations andsocialmovementsallprovidespaceforintellectualactivities.thegovernmentalbureaucracyisnoexcepties logicallytheenglishterm“Intellectual”originatedfromtheideaoftheintelligentsiaintsaristrussia.asalientfeatureoftherusian tsian ule，membersoftherussianintelligentsiawerecriticsofficialdom， andtheywerefrequentlypersecutedasdissidents.theirrelationshiptothepoliticalestablishmentwasalwaysadversarial.thisdistincionce remainsstronginrussiatothisday.onelosesone’sreputationandstatusasanintellectualifonejoinstheestabilies。 torifonenolongerchallengestheauthorityofthegovernment.thispoliticalradicalismisnotsharedbyfrench，german，british， oramericanintellectuals.inthefrenchcase，for example， jean Paul Sartre’santi-establishmentandraymondaron’sintimaterelationshipwithegaullistgovernmentsymbolizetwodistingyequit abll ectualsinthemodernwestareoftenpartoftheestablishmentandtheyhabitualyidentifythemselvesasocion.ablyidentifythemselvesasocion

theconfucianliteraticanverywellbeconceivedofastheforerunnersofthemodernintellectual.as scholar-officials， theyassumepoliticalrolesandperformtheirsocialfunctionsthroughthebureaucracy.likeindiangurus，they are teachers； like buddhist monks，they are ethical exemplars； like jewish rabbis，they are learned scholars； like greek philosophers，they are wise men； like christian priests，they are spiritual leaders，and like islamic mullahs，they are community leaders. yet，in the final analysis， theircommitmenttotheimprovementofthehumancondition是， ratherthantoarealityoutsideorbeyondthisworldcompelsthemtotakeonsocialresponsibilitiescomparabletothoseofthemodernintelectal ( RR

arguably，morethanpersonalitypesshapedbyanyotherspiritualtraditions， theparadigmaticconfucianliteratusismostcompatiblewiththemodernintellectualinboththeoryandpractice.fortheconfucianliteraus thess heothershore，the sacred and the secular， andthemundaneworldonearthandthekingdomofgodyettocomeisneithernecessarynordesirable.fromtheconfucianperspective， itisinconceivablethataconscientiousethicalandreligiousleaderisnotdeeplyconcernedwithpoliticalaffairs，activelyengagedinsocialss

inacomparativereligiousperspective，thisseeminglyuniqueconfucianspiritualorientation，regardingthesecularassacred， ormorier rejectingtheseparationbetweenthedefiledearthandthesublimeheaven-hasbeenembracedbymost， if not all， majorreligioustraditionsinourage.virtuallyallaxial-agecivilizationshaveundergonesubstantialtransformationsssothattheycarser ng rn world.nomainstreamethicalorreligiousbeliefcanaffordtoignoreenvironmentaldegradation，abjectpovion social dis integration，viols ordrugsasworldlyaffairsbeneaththepurviewoftheirgod-centered spirituality.without adefining characteristicofreligionisitsavowedce thus，all forms of suffering，frombrutaltorturetoroutineboredom， areintimateconcernsofspiritualleaders.however sincetheultimateconcernisoftendirectedotherwise， salvationisseldomtobefoundintheworldhereandnow.thosewhohaveidentifiedthemselveswithethingsthataregod’sratherthantheghinges thatarecaesar’swouldnotconsiderpoliticsasacalling，letaloneacceptingthebureaucracyastheproperdomainforrreligiouscommitent。

forreasonstoocomplextodiscusshere， theadventofmodernityhasfundamentallytransformedvirtuallyallreligions.maxweberdefinesmodernizationasrationalization.a salient ff z ation.unlikepremoderncommunities，theoverwhelmingmajorityofcontemporarysocietiesaremanagedbyseculargovernments.the United stata perhapsthemostreligiouscountryinthewest，maintainstheseparationofchurchandstate.inthepoliticalprocess， religionisperceivedofasamatteroftheheartandthereforeasaprivateaffairinadequateforpublicdebate.educationalinstitutionsarewary o eyjealouslyprotecttheirneutralityinreligiousdisputes。

theneedforreligiousleaderstobecomebilingualisobvious.itisnaturalthattheybeproficientinthelanguageoftheirrespectivefaithcomumes theymustalsolearntobeproficientinthelanguageofworldcitizenship.inotherwords， theycannotabandontheirresponsibilitytoassumetheroleofthepublicintelectual.idealy， bilingualismenablesthemtobringtheirownspiritualresourcestobearonthevitalissuesoftheglobalvillage:protectingtheenvironmental all eliminating gender inequalities，and abolishing child labor，justtomentionafew.intheinformationage， eveniftheychoosetoconcentrateonthespiritualwell-beingoftheirowncommunities，religiousleaderscannotbeimmunetothemajorevents

ifreligiousleadersareduty-boundtobepoliticalyconcerned、socially engaged、and culturally sensitive、 responsiblepersonsinotheroccupationsmustbeevenmoreinvolvedinthesecularworld.besidessecularity，anothermanifestationofmodernity by implication， professional ization.themostprominentfeatureofthespecialation professionalized secularmodernsocietyisthebureaucracy ) ghlyefficientanddifferentiatedbureaucyacythemilie ablishment，modernbureaucracieswithebritishcivilserviceastheirantecedent， areprimarilycivicorganizations.the word“civil”asin“civil society”iscontrastedwithbarbaric，military， or official.butinthebritishaswellastheconfuciantraditions， althoughthecivilisopposedtothebarbaricormilitary itisquitecompatiblewiththeofficial.inthebritishempireorintheconfucianmiddlekie officialdombydefinitionwasprimarilystaffedwithcivilservants.as expected，an ethos of civility，rather than the martial spirit，Pept

bureaucracyasanadministrativeunitiseverywhere； international，regional，national，and local governments，multinational corporations，universities，media conglomerates non-governs 企业业务，voluntary associations， andreligiousenterprisesareallmanagedbybureaucrats.itwasnotaccidentalthattheimperialexaminationasawayofrecruitingofficialscin un ortheestablishmentofthebritishcivilservice.theconfucianideathatclasicaleducationwasesentialforplor aleadershipmayhavealsoinflu

confucianliteratiasscholar-officialsandbureaucratswereseasonedinliterature，history， and philosophy.theycomposedpoems practiced calligraphy，played chess，andamusedthemselveswithlutesandpaintings.in short，they were thechinesecounterpartoftherenaissanceman.josephlevensonuses“Amateur”todescribetheirwayoflife.Farfromhavinglitedsklilile wl El confucianliteratiasarulewereaccomplishedpoets，proficient calligraphers，chess masters，excelent luts andsuperbpainters.inthecases some of them，like东qi Chang ( 1555-1636 )， weresoadmiredbytheircontemporariesandsubsequentgenerationsthattheydefinedartistictasteinchinaformorethanacentury.theirlition s expressingavisionofself-cultivationandcommunionwithnature，wasconsideredbyconnoisseursandcollectors ( includingwealthymerchante asmuchsuperiortothatwhichprofesionalpainters with their impeccable technique，were able to achieve. “amateur，”in this sense， connotesagreatofinterestinengagintherefinedartsasanendinitselfforpersonalandcommunalpleasure， bothasapastimeandasaspiritualexercise.levensonlamentsthedemiseoftheamateurideaastheresultofmodernization.heobservesthartation asmanifestedinspecializationandprofessionalism，necessarilyunderminedtheconfucianliterati’swayoflife.inmoderationconition

itisworthnotingthatalthoughconfucianscholar-officialsweregeneralists， theynormallydealtwithbureaucraticroutinesconscientiouslyandefficiently.as magistrates，they handled legal cases，oversaw budgets ma organized relief efforts，confronted criminals，and，above all， supervised education.underextraordinacy asinthecaseofthegreatconfucianthinkerwangyangming ( 1472-1529 ) theyevencontrolledriotsandledmilitarycampaignsagainstrebellions.needless tosay， agroupofexpertsinvariousfieldsassistedthemincarryingoutspecificmissions.buttheirleadershipwascrucialforthesmoothfunctionging hi itwasnottheirexpertiseorprofessionalism，but rather their insight，rectitude，fairness，judgment

thedemandsforexpertiseandprofessionalisminahighlydifferentiatedmodernbureaucracyhavedefinitivelyrelegatedtheamateuridealthebebe onomy，for example，istoocomplexamechanismtobeunderstood，let alone managed， by amateurs.neo-classicaleconomistsofcourseinsistthatfreemarketsshouldneverbemanaged.yet，since there is no perfect market，sinces 市场，by， byAmateurs in a practical sense，no totally free market exists， somemeasureofinstitutionalandpoliticalinterventionisunavoidable.theemergenceofknowledgeeconomymakestheapplicationofinforation spectsofthemarket.thisisalsotruewiththedemocraticprocessandtheinfrastructureforavibrantcivilsocity reishardlyanyaspectofourlife edbyexpertsorprofesionals.lawyersanddoctorsarethemostconspicuousexampeles even in religion， priestsandmonksincreasinglybehavelikeexpertsandprofessionals，in competition with psychologists， psychoanalyst s andsocialworkers.theappearanceoftheideaoftechnocratsseemstobealogicalconsequenceofthisseeminglyinevitabletrend。

nevertheless， itishastytoconcludethattheageoftechnocraticcontrolisuponusandthattheworldisinescapablyruledbyexperts.the epoch-making debate“ republicofchinainthe 1960 sisdefinitelyoutdated.maozedong’sattemptto“hoisteraredflagaion”。 ization in the party，systematization in the economy， andprofessionalizationintheuniversityfailedmiserably.hisromanticrevolutionismisnolongerrelevantinchinesepolitics.even then Fren yofficialideologists.the“reformandopening”policystronglysuggeststhatexpertisehastriumphendand faded away.yet， intheethosofchina’squestforaculturalidentityoccasionedbyhernewlyachievedeconomicandpoliticalstatus， thetechnocraticmind-setseemswoefullyinadequatetoprovidethenecessaryleadership.asthesocialfabrichasbeensubstantialyerodbed Pann asenseofurgencysurfacedamongintellectualandpoliticalelitethatchinaisdesperatelyinneedofanethic hopefulyrootedinherownculturaltra tern influence.theissueofvaluepriorityunderlyingthe“redvs.expert”。

itseemsthattheageoftheconfucianscholar-officialorofthebritishcivilservantasitexistedinpremoderntimesisnomore.nowadays， itisraretofindtechnocratswhoarealsoliterati.thefineartsthattheconfucianadministratorcherishedasasupremevalueandpracticedads。 ailyroutinemustappeartobeirrelevanttotechnocratsintheirprofessionalwork.at best，itisandispensableluxury.apparently with a view t bureaucratsarelikelytobeexpertsinlaw，business， orinformationtechnology.however even if this trend is unstoppable，itistooearlytoassumethattheroleofthegeneralist， thefunctionalequivalentoftheconfucianscholar-officialorthebritishcivilservant， isirrelevanttomodernmanagement.onthecontaral as globalization gathers momentum， therealchallengetoleadershipisnotidentifiableproblemsthatcanbetackledbyspecialists，buttheunforeseableandunpredictabletrouble

equallysignificantindefiningleadershipisinsightintolong-termbenefitsratherthanshort-termgainsforthewholesociety.moremporion lcapital，cultivate cultural competence， andenhanceethicalintelligenceamongtheyoung.theartofnegotiatinginunchartedwatersandtheforesighttoanticipateunintendedconsequens rogramsarehallmarksofaresponsibleexecutive.trueleadersoughttoberesourcefulandinspiring.the must be ptherichsymbolicresourcesintes poweredbytheirimmersioninlivingtraditions， theyarecapableofenergizingotherstotakepartinthosejoint-venturesthattheyenvisioned.anarrowlyfocusedscholingcanottraingament andresponsiveleaders.thecontinuousimportanceofaliberalartseducationinamericancollegesisacaseinpont

theconceptionofaliberalartseducationispredicatedontheideaofcultivationthetotalperson.despitefullrecognitionoftheimportanceofce esocialandnaturalsciences，theemphasisisonculturalstudiesbroadlydefined.literature，history， andphilosophyfeatureprominentlyinthecurriculum.allstudentsarerequiredtotakecorecoursesinthesesubjectssoastolaytheintelectual。 oundationessentialforlearningtobeworldcitizensaswellasfuturenationalleaders.thisapproachtoeducationissignificantlydiferfent Atta reasliberalartscollegesconceiveoftheeducatedpersonasanall-roundintelectualwiththepotentialforcor s growth， theprofessionalschoolsprovideknowledgeandskillswiththepurposeofmarketabilityintechnicalfields.eventhoughcomprehensiveuniverses esareundergreatpressuretoadapttomarketforcesandtoseriouslyconsideradvancesinscienceandtechnology， theircommitmenttothehumanitiesremaing.thisraisescriticalissuesaboutleadershiptrainingintheknowledgeeconomyofourinformation

thechallengetoreligionmayserveasareference.asihavealreadymentioned， thenewhumanconditiondictatesthatreligiousleadersbecomeproficientintwolanguages:onespecifictotheirfaithfellowshipsandoneforglo expertsandprofessionalsshouldalsofeelobligatedtobecomebilingual.theymustbeabletoaddressthemselvestotwooverlappingcommunites ISS ttotheirprofessionandtheotheristhelanguageofthepublicintelectual.unlesstheyarecapableofrisingbyes their own Interest groups， theycannotproperlysituatetheirexpertiseorprofesionalisminaknowledgeeconomyandsociety。

leven son’spessimisticreadingofmodernization’sadverseimpactontheconfucianliterati ( scholar-officialsandbureaucrats )。 reflectedthementalityofthe 1960 s，agenerationbeforetheadventoftheinformationage.inthecurrentcontext， theneedtogobeyondmereexpertiseisobvious.thecomplexityofthehumanconditionrequiresanall-embracinghumanisticvisiontoservegas form wcosmologyandanewwayoflifearerequiredtohelpusfaceuptothegravedangeroftheviabilityofourspecie s.wearerelativelysurethattherewile information，andknowledgeatourdisposal.butthereisnoguaranteethatwilbel

来源：简阳新闻