第五章、教育:建設性轉變的手段

◎pp.68-69

How can the older and the younger generation rise to the present difficult and critical occasion and bridge the gap between them?  As always in all human relations, through mutual love and through a recognition, by each individual, of the inadequacy of his own love.  If he faces this truth about himself, he will feel humility, contrition, and compassion.  He will think less of his own troubles and grievances and will think more of the other party’s.

… The experience of karma[1] is part of what the older generation has learnt, and it has an obligation to pass on the fruits of its experience, including the whole of the social and cultural heritage from its own predecessors. This is what we mean by education in the broadest sense of the word…

第68-69頁

老一代與年輕一代該如何才能夠應對當前的困難與危機？該如何才能夠建立代差之間的橋樑？一如以往所有人類關係，即通過相互關愛及每個人對自己愛之不足的認知。如果每個人能夠面對自己的真面目，那麼他就會變得謙卑，慚愧，並且仁慈博愛。他將會較少考慮自己的困難與怨恨，並多考慮對方的不幸……

…「業力」（karma）的體驗是老一輩已學的部份，他們有責任把人生經歷的成果傳給年輕人，包括他們從先輩那所承接的全部社會和文化的遺產。這就是最廣義的「教育」含義。

◎p.70

This process of transmitting a social and cultural heritage is carried out, not only by schoolmasters and schoolmistresses[c1] , but by parents and by all the other members of the older generation with whom a member of the rising generation comes into contact.

第70頁

而這個傳遞社會傳統與文化遺產的過程，不僅僅要靠老師們，也要由父母及其他所有與小輩接觸的老一輩對孩子們的言傳身教。

◎p.70

We need now to re-examine scholarship and education, as they have been traditionally thought of, in the light of the very rapid changes in our society, in our way of life, in our values, and in our systems of thought and our institutions.

第70頁

因為社會的急速改變，我們需要，如傳統考校模式，即按照我們的生活方式、價值觀、思想體系、與社會制度，來重新檢視學術和教育。

◎p.82

…[A] truly humane education need not be…exclusively, or even mainly, ‘classical’….  It should also…include a study of all the higher religions and philosophies.

第82頁

…真正人性化的教育不應該只學習，或以古典為主，…它應該也包括…所有高等宗教及哲學的學習。

◎pp.93-94

Modern urban work is not only monotonous; it is also psychologically upsetting because of the boredom that it induces, the overcrowding, both in the work-room and in the street, the noise, the traffic jams, the frustration of our efforts to get about the city.  The monotony and the psychic strain are one cause—perhaps the main cause—of the aggressiveness and violence and unrest which we are experiencing all over the World.

第93-94頁

現代的城市工作不僅僅單調乏味；還令人心神不安，因為這些工作令人厭倦，包括過分擁擠的工作場所，摩肩接踵的街道，嘈雜的聲音，堵塞的交通，我們在城市中應付行進去來的挫折感。單調乏味及精神緊張是世界各地人們都遭受攻擊、暴力、不安的原因之一，且可能是主要原因。

◎p.96

One question that remains to be discussed while I am dealing with education is the important question of how far education can help us towards attaining the goal of the unity of mankind.  I have no doubt that co-operation in the field of education is one of the indispensable means for knitting the whole human race together into a single family and thus avoiding the danger of mutual extermination in an atomic war.

第96頁

在教育方面，有一個重要的問題我仍待討論，那就是：「教育能對團結人類的目標帶來多大的助益？」 我深信，若要將人類團結成一家人，進而避免人類在核子戰爭中同歸於盡，那麼不可或缺的必要手段之一便是在教育領域的彼此合作。

◎p.111

The voluntary establishment of a world government with a participational constitution is not impossible, and unquestionably this is a vastly preferable alternative to an atomic world war. But this rational civilized alternative is possible only on one condition. If we are to achieve it, we shall have to be very much more reasonable, self-controlled, patient, forbearing, mutually tolerant, and mutually loving than either we or any of our predecessors have ever been in the past – at any rate in politics. We shall have to rise, in our political dealings with all the rest of the human race, to the standard that some mothers attain in their loving care for their children. This is a very high standard to demand from everyone in the world, not only in family relations, but in politics.

第111頁

自發成立一個參與性架構的全球政府不是不可能的。毫無疑問，較之核戰爭，這是一個大好的替代方案。但是這種理性而文明的替代方案只有在一種狀況下能實現：我們必須比當代人或所有先輩們更理智，更克己，更有耐心，更忍讓、互相包容、互相愛護，至少在政治上要如此。在政治處理與其它種族的關係時，我們要達到某些母親用愛心[2]照顧自己孩子的標準。這個愛心的高標準要求，是對全球所有人而言，不僅是家庭關係，更是政治關係上的高標準要求。

◎p.113

As I look back on the social history of past ages, I do fear that, in the present state of the World, the establishment of a dictatorial world state in the style of the Akkadian, Persian, Roman, and Chinese Empires is the most probable development. The unprecedented advance of technology seems likely to modify the social pattern superficially but not essentially. The pattern seems likely to be modified in two ways. A future world state will be literally world-wide, because modern technology has linked together the whole of the habitable and traversable surface of this planet, together with its air envelope, by a world-wide network of communications. In the second place the world state cannot be established, in the traditional way, by military conquest. Now that governments possess the atomic weapon, a world war could not result in political unification. The only result that it could have would be the physical annihilation of a large portion of mankind. A literally world-wide world state would have to be established by some other means than war.

It is most unlikely, I fear, that it will be established by the will, or even with the acquiescence, of the majority of mankind. It seems to me likely to be imposed on the majority by a ruthless, efficient, and fanatical minority, inspired by some ideology or religion.

第113頁

當我回顧過去的社會史，我的確擔心，以當今的世界狀態，按照阿卡德帝國、波斯帝國、羅馬帝國、及中國帝國獨裁形式建立的世界政權是最可能的發展趨勢。前所未有的科技進步似乎只在表面上，而非本質上改變社會結構。社會結構看似有兩條改變途徑。未來的世界國家將是如字面意義的與世界等寬，因為現代科技已經通過覆蓋全球的通信網路，把地球平面及空中、可通行、適人居的區域聯接在一起。另一方面，未來的世界國家無法通過傳統的軍事征服建立起來。現今政府大多擁有核武器，一場世界戰爭不可能導致政治統一。唯一的後果會是大部分人類的死亡。這個如字面意義的世界國家將不得不以非戰爭的方式建立起來。

世界國家的建立，恐怕不是大家自願建立的，甚至不能得到大部份人的默許。我想，它很可能是少數的殘酷無情、高效率的狂熱份子，被某種思想或宗教激發而強加給多數人的政府。

◎p.114

I guess that mankind will acquiesce in a harsh Leninian kind of dictatorship as a lesser evil than self-extermination. If the reluctant majority does accept this dictatorship on this ground, I think they will be making the right choice, because it would enable the human race to survive. I can imagine the rise of some new ideology or religion that would be worldwide. I cannot guess what its doctrine would be, except that this doctrine would give priority to law and order over every spiritual value; it would be the doctrine of the riot police, the doctrine of the national guard.

第114頁 

我猜想人類將默認一個嚴厲的，列寧式的獨裁政府，這總比自我毀滅要好。若基於此，儘管大部分人並非心甘情願，接受這個世界性的獨裁政府，我認為他們還是做出了正確的選擇，因為人類因此得以生存。我可以想像，某種世界性的新宗教或意識形態將會興起。除了其教義必定最重視法律與秩序甚過各種精神價值以外，我猜不出它還有什麼理論，它的教義將是防暴警察和國民警衛隊[3]。

◎pp.117-18

If I am right in forecasting that a world dictatorship is likely to be the way in which we shall avoid liquidating ourselves in an atomic war, and if I live to see this development, I should on the whole be optimistic, because I should not expect the dictatorship to be permanent. No human institutions have ever been permanent so far. All regimes have been relatively short-lived since the time when life began to become unstable.

第117-118頁 統領這個政權的統治正在形成

如果我的預測正確的話，一個獨裁的世界政權是，令我們避免在一場原子戰爭中自取滅亡的可能方式，若我能活著看到這個發展，總的來說，我應該是樂觀的，因為我預料這個獨裁政府不會是永久的。到目前為止，沒有任何一種人類機構是永久的。從生命開始變得動盪不安以來，所有的政權相對而言都是短命政權。

◎p.140-41

We cannot live together as a single family – live under one roof, so to speak – unless we have in common a minimum of manners and customs, ideas and ideals. Technology provides us with the physical means of arriving at a common way of life, but it cannot supply ideas and ideals. Can mankind unify itself politically and economically without at the same time unifying itself in its religion and its ideology? It is well know that political federation cannot be workable or durable if there are serious differences in the ethical standards and outlooks of the different component members.

Uniformity of ethical standards and ideals is certainly a necessary enabling condition for unity of any kind. Is ethical uniformity compatible with variety in ideology and religion?  I believe that it is compatible, and I believe that religious and ideological variety are good things in themselves, because they correspond to the variety of human nature and meet its needs.  I have already made this point in answering the questions about religion. However, I think that, now that the World has been unified on the technological plane, religious and ideological variety will no longer be compatible with the survival of mankind if it is still accompanied, as it has been in the past and unfortunately still is today, by animosity, rivalry, competition for dominance, and conflict.

I hope that ideologies and religion will cease to be part of the local cultural heritage. I should like all of them to be included in every child’s heritage all over the world. I know that children want definite answers: Yes or No? Black or White? Is Christianity or is Islam right? Is Buddhism or is Judaism right? Is Communism or is Capitalism right? Children do not like to be told that there are alternative possibilities; that there is a bit of right in one and a bit in the other, and that we have to take account of both.  But surely it is a necessary part of a child’s education to know that things are not really clear-cut and are not either pure black or pure white. I think this is the best preparation that a child can have for entering into a life in which people of many different cultures are coming together into a single family.  So I should like children all over the World to learn about all of the World’s historic religions and about the different ideologies, so that individual choices in the matter of religion and ideology can be made by everyone in due course, at an age when the individual is mature enough to know his or her own mind as an adult person.

第140-141頁

除非我們有一個共同的、最基本的禮節、習俗、觀點、及理想，我們就不能像一家人那樣生活在同一屋簷下。科技為我們的共同生活提供了物質基礎，但是科技不能提供觀念和理想。人類能否在政治上和經濟上實現統一，同時又不用統一宗教和意識形態？ 眾所周知，若道德標準與各成員理念迥異的情況下，政治聯邦就不能有效，也無法持久。

任何一種人類統一，倫理標準及理想的的一致性當然是必要條件。但是倫理道德的一致性能否和意識形態以及宗教的多樣性相和合？我相信是可以的。並且，我相信宗教以及意識形態的多樣性其本身即是好事，因為它們與人性的多樣化相應，滿足人性的的不同需要。我已經在回答有關宗教方面的問題時，闡述了這個觀點。然而，我想，既然世界已在科技領域統一，宗教及意識形態的多樣性，若一如既往及今日般，存在仇恨、對立、爭奪主導地位、彼此衝突的話，便與全人類的生存相左了。

我希望意識形態和宗教不再是地方文化的遺產。我希望所有的宗教和意識形態能夠成為世界上每個孩子的文化遺產。我知道孩子們喜歡絕對的答案，是或非；黑或白；基督教對還是伊斯蘭教對；佛教對還是猶太教對；社會主義對還是資本主義對；孩子們不喜歡被告之還有其它可能性，一方某些是對的，另一方面也有些是對的，兩者我們都需要考慮。但是這應是孩童教育必需的一部分：讓孩子們知道事物並非黑白分明，有明顯界限的。我想，對孩子來說，這是他們進入人生的最好準備，一種不同文化背景的人群正在組合成一家的人生。所以，我希望世界各地的孩子們都要學習世界上的各種歷史宗教，及不同的意識理念，從而令宗教和意識形態的個人選擇是在心智成熟,適當的成人期做出的。

◎p.142

In setting out to promote the unity of mankind, I believe that our goal ought to be to lead a double life, at one level as citizens of the World and at another level as members of a community small enough to make it possible for the relations between its members to be personal.

第142頁

我提倡的人類融合，我認為，其目標應是一種雙重生活，一方面是世界的公民，另一方面又是小社區中的一員。社區的規模要小到令每個人彼此之間都能私下交往。

◎p.148

These examples show that race feeling is not implanted in human beings by nature. So-called racial differences are literally only skin-deep, and they are, I think, of no real importance, considering that man’s distinctive feature is his spirit and not his physique….

I think it is true everywhere that is it the cultural, not the racial, difference that is important….

I think that race feeling is a menace to world peace and an obstacle to the unity of mankind, but I do not despair of seeing the rest of the World go the Mexican, Pakistani, and Hawaiian way and become oblivious of physical racial differences.

I have said that I believe that difference of culture play a much more important part in race feeling than difference in the colour of the skin or other varieties in physical appearance. I think that cultural pluralism through education is the solution of the problem of cultural difference, and it is of the problem of differences of languages.

第148頁

這些例子都說明種族意識不是被人類中的本性。所謂的「種族分別」如字面般膚淺。並且，考慮到人類的特質在於精神而非身體，這些分別並不重要。……

關鍵是文化上的差異而非種族性的，我想這個道理放之四海而皆準。……

我想，種族偏見是世界和平的一大威嚇，人類團結的一大障礙。但是，讓世界所有地方，都能夠像墨西哥人、巴基斯坦人、夏威夷人那樣，無視人種體相上差別，我對此不無希望。

我已經說過，我相信文化的差異比膚色或其他體相上的差異更能激發種族意識。我想，通過教育建立多元文化共存的精神，是解決文化差異產生的問題，它亦是語言不同產生的問題。

實際

◎p.149

East Asians – Japanese, Koreans, Vietnamese, and the other peoples of Indo-China – have at least three cultures. Besides their own local culture, they have Chinese culture in some form and Indian culture in the form of Buddhism. In the Christian and Muslim part of the World, culture consists of two strands: one is Jewish and the other is Graeco-Roman. These two strands are to some extent in a state of tension with each other, but they supplement each other fruitfully. The existing cultures are, in fact, all syncretisms. I think we might develop a world culture which selected the best out of the regional cultures and made it a common possession for the whole human race.

One manifestation of a difference in cultural backgrounds that is apt to cause friction and prejudice is the difference in the social customs and habits of people who become neighbours. It is certainly very difficult when communities that have been previously segregated from each other, so that their social customs have grown far apart, are suddenly intermingled at close quarters in big cities.

And it exists even where they share a common language with the people among whom they are trying to settle. In a crowded city where the newcomers are more noisy and talkative than their old-established neighbours, it is hard for them to live close together without friction. But the difficulty may be only temporary if the two parties can learn to show consideration for each other and to modify their respective customs in order to accommodate themselves to each other. Certainly, the success of mixed marriages in places such as Hawaii shows that this social obstacle can be overcome even in the most intimate of all relationships.

第149頁

東亞人——日本人，韓國人，越南人，及其他印度-中國族群—至少有三種文化。除了自己的本土文化之外，他們還有某種形式的中華文化及以佛教形式展現的印度文化。在信仰上帝以及穆斯林的世界，文化有兩個淵源，一個是猶太文化，另一個是古希臘—羅馬文明。這兩種文化傳統彼此之間有某種程度的對抗，但也豐富的彼此互補。現今存在的文化事實上都是各種文化的融合。我想我們應發展一個世界性的文化，它精選各區域最佳文化，融合成整個人類共有的文化遺產。

當社會習俗各異的人們成為鄰居時，會示現因文化背景的差異而生的摩擦與偏見。各社區以前彼此隔絕，習俗已有很大差異，突然之間，在大城市裡的一個小住宅區裡，緊密的聚在一起，要想不產生摩擦和偏見是很難的。

即使他們試著定居在與他們語言相同的人群時，也會出現。在一個擁擠的城市裡，新居民比老居民更多話、吵鬧，要讓他們緊密的生活在一起且無摩擦是非常困難的。但是，如果雙方能學習彼此體諒，修正己方的習俗以相互適應的話，這些困難都是暫時的。像夏威夷等地異族通婚的成功案例的確顯示：社會習俗性的障礙，即使是在最親密的人際關係中，也是可以克服的。