【文章內容簡介】 of the whole system. ? 人不是作為一個個相互分離的個體或一個個意志和欲望的來源而存在 ,相反 ,每個人是由他或她生活中重要的那些人所組成。因此 ,建構后現代主義開始于這樣一個假設 ,一個人的特征是佛教稱之為互依起源 ——一個不斷變化的事件流 ——的產物。每件事在某種程度上都在其他事物的內部 ,而且建構后現代主義認為 ,生物機體 ,人口群體 ,文化群體具有整體突現特征 ,即那些無法從它的結構成分所推導出來的能力或行為。 ? As a consequence of these distinctive premises, constructive postmodernism offers a way of resolving some of the intellectual puzzles of modern thought and some practical problems in social development. A few general examples may help to explain this. ? 作為這些特征性前提的一個結果 ,建構后現代主義能替現代思想的某些思想疑難問題和社會發(fā)展的某些實際問題提供一種解決途徑。一些具有普遍性的例子也許可以說明這一點。 ? First, if a person or self does not exist in isolation but is constituted by its relations, the problem of developing a social ethic that balances individual rights and social stability is diminished. It is not eliminated, because some tension still remains in constructive postmodernism between order and freedom. Nevertheless, constructive postmodernism disputes the modern assumption that all forms of group life limit the expression of the individual will. A postmodern understanding of society emphasizes that group life is ambiguous: it gives freedom at the same time that it takes it away. Family and munity both sustain and diminish individual development in plex ways. ? 首先 ,如果個人或“自我”非孤立存在 ,而是由它的關系所構成 ,那么發(fā)展社會倫理學來平衡個人權利和社會穩(wěn)定的問題就消退了。當然 ,也不是完全消失 ,因為在建構后現代主義中 ,次序與自由之間的張力仍然存在。無論如何 ,建構后現代主義質疑現代主義的一個假設 ,即所有形式的集體生活都會限制個體意志的表達。后現代主義對社會的理解 ,強調集體生活是含糊的 :它在給出自由的同時又將它拿走 ,家庭和社區(qū)以一種復雜的方式既支持又拖累個人發(fā)展。 ? Second, since constructive postmodernists agree with the deconstructionists that no perspective stands outside the system being observed, this approach also stands firmly on the side of pluralism and relativism, against all modern forms of false certainty and arrogant intellectual imperialism. This does not mean that constructive postmodernism can prevent empire building by nations or intellectual movements. But its proponents are unlikely to lend their names to either theories or practices that promote that sort of arrogance. Like the best elements of many religious traditions, constructive postmodernism has a builtin method of selfcriticism in the form of a pluralistic approach to all problems. ? 第二 ,因為建構后現代主義贊同解構主義的觀點 ,即沒有一種視角能從系統(tǒng)的外部來進行觀察 ,這種研究方向也堅定地支持多元主義和相對主義 ,反對現代各種形式的沒有根據的確實性和傲慢的思想帝國主義。這并不意味著說建構后現代主義能避免某個民族或思想運動去建造某種帝國。但是它的支持者不太可能去擁護那些有益于增進此類傲慢的理論或實踐。類似于許多宗教傳統(tǒng)中的最優(yōu)秀成分 ,建構后現代主義具有一種內在的自我批評方法 ,即對所有問題都采取多元主義的研究方法。 ? Although there is some overlap in the concerns of two types of postmodernism, there is also divergence. I cannot expand further on the differences. My aim is to discuss a few features of constructive postmodernism as they relate to practical issues in China39。s development. In the following discussion, when I refer to postmodernism, I always mean constructive postmodernism, unless I specifically refer to deconstructive forms. ? 盡管兩種后現代主義在關注的問題方面有許多交叉 ,它們也有許多不同之處 ,在此我不打算多談。我的目標是討論建構后現代主義與中國發(fā)展的實際問題相關的那些特征。在隨后的討論中 ,當我說后現代主義的時候 ,除非特別說清是解構主義 ,我通常是指建構后現代主義。 ? Because Chinese scholars have never embraced modern thought as fully as western scholars, many of the former have begun to find value in constructive postmodernism. Confucianism and other forms of Chinese thought never separated subject and object or self and the world as sharply as modern thought has done. As a result, there are some important affinities between Chinese tradition and postmodernism. Both reject the pretense of intellectual certainty, purely mechanistic explanations of human phenomena, extreme forms of individualism, and technical forms of rationality that are divorced from ethical considerations. Both embrace pluralism, relativity, and an interactive understanding of selfhood. ? 中國學者從來沒有象西方學者那樣完全擁護現代思想 ,所以他們中間的許多人開始發(fā)現建構后現代主義的價值。儒家和其他的中國思想從來沒有象現代思想那樣把主體和客體或自我和世界嚴格分開。結果是 ,中國傳統(tǒng)和后現代主義有許多親和力。兩者都拒斥思想確實性的主張、對人類現象的純機械說明、極端的個人主義與缺乏倫理考慮的技術合理性。兩者都擁護多元主義、相對主義和對自我的互動式理解。 ? In the following discussion of practical problems facing China, another feature of postmodernism is particularly important. To be postmodern means to be inclusive. Whereas modern thought began in the 17th century by rejecting tradition, postmodernism once again embraces tradition. It also embraces the technical knowledge gained from modern methods. True postmodernism does not reject any source of knowledge or understanding. Thus, I am proposing that China needs to draw upon three sources: various Chinese traditions, modern scientific thought, and a postmodern approach that synthesizes old and new ideas. ? 在討論中國所面臨的實際問題的時候 ,后現代主義的另一個特征也特別重要。后現代意味著包容。現代思想在 17世紀是通過拒斥傳統(tǒng)而開始的 ,而后現代主義則擁護傳統(tǒng) ,它也擁護用現代方法所獲得的技術知識 ,真正的后現代主義不拒絕任何知識和理解的來源。所以我認為 ,中國應該吸收三種來源 :中國的各種傳統(tǒng) ,現代科學思想 ,后現代方法對新舊觀念的綜合 . THREE CORE ISSUES ? As a way of considering the direction China should take in economic policy, I am going to analyze three issues and the lessons that might be learned from a postmodern approach that bines both traditional wisdom and modern knowledge. 三個核心問題 ? 為了探討中國經濟政策的方向 ,我將分析三個核心問題并看看能從將傳統(tǒng)智慧與現代知識相結合的后現代研究方法中學到什么。 Property Rights ? The feature that most clearly defines a modern economy is property, and more specifically the ownership of productive assets. In a traditional society, property ownership involved a reciprocal obligation, either between client and patron or between household and village. A household would pay to use land and the patron or village leader would provide collective services. The use of land was governed by tradition, which might not correspond with the most productive use of the land. 財產權 ? 財產權 ,特別是生產資料的擁有權 ,最能定義現代經濟的特征。在傳統(tǒng)社會 ,財產擁有權往往牽涉到一個相互的義務 ,要么是在佃農與地主 ,要么是在家庭與村莊之間。佃農和家庭因為使用土地而交租 ,地主和村長將提供集體服務。土地的使用受傳統(tǒng)支配 ,這也許并不是針對土地的最有效使用 . ? In a modern society, property is owned outright by a