“天人合一”解析

林巍

原 文

[1] 中國(guó)哲學(xué)認(rèn)為研究“天”（天道）不能不牽涉到人（人道）；研究“人”也不能不牽涉到“天”，中國(guó)哲學(xué)的“天人合一”思想的意義正在于此。這是因?yàn)椋?/p>

[2] 首先，中國(guó)哲學(xué)不把“人”看成是與“天”對(duì)立的，作為“天”的一部分的“人”，保護(hù)“天”應(yīng)是“人”的責(zé)任，破壞“天”就是對(duì)“人”自身的破壞，“人”就要受到懲罰。因此，“人”不僅應(yīng)“知天”， 而且應(yīng)“畏天”。現(xiàn)在人們只強(qiáng)調(diào)“知天”，只是一味用“知識(shí)”利用自然，以至于無(wú)序地破壞自然，把“天”看成征服的對(duì)象，否定“天”的神圣性。

[3] 中國(guó)哲學(xué)認(rèn)為，“知天”而不“畏天”，就會(huì)把“天”看成一死物，不了解“天”乃是有機(jī)體， 而會(huì)產(chǎn)生神秘感，于是人則不能受惠于天。所以，“知天”和“畏天”的統(tǒng)一，才是中國(guó)“天人合一”的核心內(nèi)涵。

[4] 其次，中國(guó)哲學(xué)把“天”和“人”的關(guān)系看成是一種內(nèi)在的關(guān)系，這是因?yàn)椤疤旒慈恕薄ⅰ叭思刺臁保疤臁焙?“人”是相即不離， 故滋養(yǎng)萬(wàn)物。

[5] 如果“天”無(wú)“生物之心”，“人”如何生存又如何發(fā)展？如果“人”無(wú)“愛(ài)人利物之心”，無(wú)情地破壞著“天”的“生物之心”，同樣“人”如何生存？因此，中國(guó)哲學(xué)認(rèn)為，不能把“人”和“天”看成是不相干的兩截，不能“研究其中之一而不牽涉另一個(gè)”。

[6] 最后，正因?yàn)橹袊?guó)哲學(xué)“天人合一”思想把“知天”和“畏天”看成是統(tǒng)一的，致使中國(guó)哲學(xué)可以代替宗教。中國(guó)哲學(xué)不像基督教、佛教那樣是一種純粹意義上的宗教，而是有著某種宗教性；要求對(duì)“天”有所敬畏，并且認(rèn)為“人”與“天”之間存在著某種超越的內(nèi)在關(guān)系。這種思維模式對(duì)人們走出“天人分離”的困境是十分有意義的。

譯 文

[1] In Chinese philosophy， there were no serious discussions about whether the Dao of heaven could be carried out without mentioning the Dao of man， and vice versa， so that is where the significance of the thought of “integration of man with heaven” lies. The reasons are as follows：

[2] First， in Chinese philosophy， instead of being opposed to heaven， man is part of it and has the responsibility of protecting it from any damages， which could also be seen as damaging mans own self and ensuing penalty. Man ought not only to know heaven but also revere it. Nowadays， “knowing heaven” has often been translated into ruggedly exploring and altering nature with their “knowledge”， resulting in ruining its deity.

[3] Knowing heaven without revering it， in Chinese philosophy， will naturally lead to a misconception that heaven is being viewed as an inanimate object full of mysterious force， which can do no good to man at all. Therefore， knowing heaven and revering heaven have to go hand in hand， constituting an integral part of Chinese view of “the integration of man with heaven”.

[4] Secondly， since heaven and man are viewed as being internally connected in Chinese philosophy， man therefore has the same benevolent nature as heaven which nurtures everything on earth.

[5] If heaven has no human heart， how can man survive and propagate？ By the same token， if men lose their caring heart and damages what heaven has produced， how can they continuously live on earth？ The two are therefore complementary and dependent on one another and must be studied interdependently in Chinese philosophy.

[6] Thirdly， it is precisely because of this holistic view of Chinese philosophy concerning relations between man and heaven， that Chinese philosophy can to some degree replace religion in China. Unlike Christianity and Buddhism， which are purely religious， Chinese philosophy only incorporates certain religious elements； It has an innate nature in revering heaven and has an internal link between heaven and man. With a thought mode of this kind， it is quite meaningful for us to break through the problematic dichotomy of heaven-man relations.

譯 注

在[1]中，第二句“研究‘人也不能不牽涉到‘天”由于是前一句的延續(xù)，故可采取簡(jiǎn)略的短語(yǔ)and vice versa，但也不能絕對(duì)化，有時(shí)為了強(qiáng)調(diào)，也可有必要的重復(fù)，如When you respect yourself， others will respect you.（只有當(dāng)你尊敬自己的時(shí)候，別人才會(huì)尊敬你）；They will sense that you are strong and capable of standing up for yourself and your beliefs.（他們會(huì)認(rèn)為你足夠強(qiáng)大、足夠有能力直面自己和自己的信仰）。

在[2]中，“現(xiàn)在人們只強(qiáng)調(diào)‘知天，只是一味用‘知識(shí)利用自然”，其中的“一味”在譯成英文時(shí)不妨加重分量為ruggedly，其意為roughly，toughly甚至violently，加之 （has often been） translated into，以示其盲目地轉(zhuǎn)化；而“知識(shí)”在原文中帶引號(hào)，是指所謂的“知識(shí)”，故英文可保留。

在[3]中，將Knowing heaven without revering it放在句首，利于句子的緊湊。“‘知天和‘畏天的統(tǒng)一”中的“統(tǒng)一”不是一般意義上的united，uniform等，而實(shí)質(zhì)為“同時(shí)”之意，故不妨用go hand in hand；“天人合一的核心內(nèi)涵”，似可用the core nature of...，但考慮到此處實(shí)際是講中國(guó)文化里“天人合一”的整體含義，故不妨用動(dòng)名詞constituting銜接an integral part of Chinese view of “the integration of man with heaven”。

在[4]中，由于已將“天”和“人”的內(nèi)在關(guān)系譯為internally connected，故后面的“‘天即人、‘人即天，‘天和‘人是相即不離”便可不必重復(fù)式地譯出，而不妨解釋性地譯為“...man therefore has the same benevolent nature as heaven...”，更能體現(xiàn)原意。

在[5]中，在前兩句之間，翻譯時(shí)應(yīng)有所連接，故用了by the same token，而“無(wú)情地破壞著‘天的‘生物之心，同樣‘人如何生存”又多少與前一句有所重復(fù)，故不妨概述為“The two are therefore complementary and dependent on one another”； “不能研究其中之一而不牽涉另一個(gè)”是否定之否定句式，結(jié)論是肯定的，同時(shí)“一個(gè)與另一個(gè)的關(guān)系”可為interdependently，故不妨處理為must be studied interdependently in Chinese philosophy。

在[6]中，這里的“統(tǒng)一的”指的是中國(guó)哲學(xué)的整體觀，故可釋意為this holistic view of Chinese philosophy；“中國(guó)哲學(xué)不像……”主語(yǔ)在句首，英譯文中則可將其置后，而將“不像……”提前作狀語(yǔ)，同時(shí)中間加入從句，進(jìn)一步說(shuō)明其性質(zhì)：Unlike Christianity and Buddhism， which are purely religious， Chinese philosophy only incorporates certain religious elements...；“這種思維模式對(duì)人們走出‘天人分離的困境是十分有意義的”，其中“‘天人分離的困境”，不宜依其字面意思譯成the dilemma in the division between heaven and man，而仍是指heaven-man relations方面相割裂的觀點(diǎn)，故不妨譯為the problematic dichotomy of heaven-man relations。