requestId:689f76782ab9d7.46618983.
對中國當局在曲阜于莊村建造哥特式耶教年夜教堂的計劃舞蹈場地的反應
梅爾·斯圖爾特 著 吳萬偉 譯
來源：作者賜稿《儒家郵報》
《儒家郵報》編者按：此函件系由梅爾·斯圖爾特（Melville Y瑜伽教室. Stewart）寄給《儒家郵報》編輯部，原稿是英文，我們特委托吳萬偉師長教師翻譯成中文，在此，對吳萬偉師長教師表現感謝。
作者簡介：梅爾·斯圖爾特（Melville Y. Stewart），american拜舍爾年夜學（Bethel University）哲學榮譽退休傳授，2010年秋北京訪問學者。他在明尼蘇達年夜學獲得哲學專業的博士學位，曾在牛津年夜學做博士后研討。其研討領域包含宗教哲學、形而上學、認識論等。至今，已發表論文數十篇，專著、編著十多部。
親愛的《儒家郵報》：
上面是我對那些反對在曲阜建造上帝教年夜教堂的人的反應。
這里，我想表達對那些反對在孔子的家鄉建舞蹈教室造耶教年夜教堂的人的見解。雖然我不是中國人，但儒家學者因為曲阜是孔子的家鄉而反對在那里建造教堂之事還是令我覺得吃驚。請允許我談談本身的見舞蹈教室解，我想任何熟習孔子教導的人，尤其是被他的《論語》所吸引的人也能夠有類似觀點。我盡能夠把我的論證說得簡潔、直奔主題。我覺得這些與《論語》中出現的儒家觀點不謀而合。
起首，假如孔子還健在并且他正在考慮留下遺囑和證言的話，我極其懷疑他會暗示家鄉曲阜只屬于他。實際上，我覺得孔子的反應能夠正好相反，他會贊同把友誼作為橋梁，以積極的、和諧的方法把一個城市、一個省份或國家團結起來。並且，他顯然尋求美德，而其美德之一就包含對別人的愛。所以，他與基督教學場地教世界觀的焦點價值一樣，那就是愛，雖然各自能夠用分歧的方法細膩地表達該價值的風趣細交流節。
其次，他的倫理學的焦點原則是他以否認的情勢表現出來的清規戒律“己所不欲，勿施於人”（12:2）這對他來說很是主要，因為在他這本短小精幹的著作中兩次提到這個法則（第5章和第共享會議室12章）。我覺得這個法則的意思是以你盼望別人對待你的方法對待別人，你不愿意別人對你做的事，你也不要對別人做。我認為一個儒家信徒不會反對建造耶教年夜教堂，因為他也不愿意基督徒反對他在以基督教本源地聞名的城市建造儒家紀念碑。
第三，我們不了解反對為曲阜的萬名基督徒建造年夜教堂怎么能保護孔子的正統思惟。我是基督徒和哲學家，我對孔子有深摯的興趣，我盼望維護和推廣對儒家傳統的懂得。我擁有這種興趣不僅因為我贊同孔子的某些焦點價值觀和信心，並且因為我覺得清楚孔子能夠幫助人們懂得中國文明中居于焦點位置的歷史傳統。
第四也是最后一點，建造年夜教堂不僅能滿足基督徒的需求還能推廣曲阜，難道不是嗎？因為那里將有兩個文明中間，一是世界聞名的儒家圣地，一是計劃中的雄偉的年夜教堂。在科隆（德國）、巴黎（法國）、羅馬（意年夜利）、濟南（中國）、華盛頓（特區）的年夜教堂不會對這些城市形成干擾，也不會轉移人們對其他名勝的興趣。增添新的文明景點能夠豐富一個處所的文明。曲阜的儒家吸引力決不會減弱，因為儒家思惟已經扎根于中國人的心靈深處及此中國的長久歷史中了。
附：網上看到的作者主編的書：
Books from the Science & Religion Series
Chinese edition
Wuhan University Series, 2005
1.《科學與宗教的對話》, Science and Religion in Dialogue,
Changchi Hao, Melville Y. Stewart, editors, Peking University Press
Fudan University Series, 2006
2. 《科學與宗教：二十一 世紀時對話》, Science and Religion: 21st
Century Dialogue, Yingjin Xu, Melville Y. Stewart, editors,
Fudan University Press
Shandong University Series, 2007
3. 《科學與宗教：當前對話》, Science and Religion: Current Dialogue
Fu Youde, Melville Y. Stewart, editors, Peking University Press
Peking University Series, 2008
4. 《科學與宗教：二十一世紀問題》Science and Religion: 21st Century
Issues, Xing Taotao, Xiangdon Xu, Melville Y. Stewart, editors,
Peking University Press
Tsinghua University Series, 2009
5. 《科學與宗教：當前爭論》Science and Religion: Current Debate,
Wang Xiaochao, Zhu Donghua, Melville家教 Y. Stewar私密空間t, editors,
Peking University Press
http://rwxy.tsinghua.edu.cn/xi-suo/zh舞蹈場地e/ne小樹屋ws/news2共享空間0091024.asp
Dear Rujia Youbao,
The following is my response to those who oppose the building of a cathedral in Qufu.
Response to the Chinese government’s plan to build a Gothic-like cathedral in Yuzhuang Village in Qufu, Melville Y. Stewart, Visiting Philosopher, Beijing, fall,
教學場地 2010, Emeritus Professor of Philosophy, Bethel University, U.S.A.
Here is my response to those who opposed the building of a church in Confucius’
hometown. While I am not Chinese, it comes as a surprise to me that Confucian scholars
would oppose the building of a church in Qufu because it is the home of Confucius. Let me
share what I would have expected from anyone familiar with and attracted to Confucius’
teachings, 共享空間particularly his 私密空間Analects. I’ll try to make my arguments brief and to the point.
I think that they reflect Confucian ideas appearing in the Analects.
First, if Confucius were alive and were to consider leaving a last will and testament,
I seriously doubt that he would家教 even suggest that Qufu belonged singularly to 講座場地him as his
hometown. In fact, I see Confucius as responding just the opposite, as endorsing friendship
as a way of building bridges, and as a way of bringing members of a city, or province, or
country together in an affirmative and harmonious manner. Furthermore, he clearly pursued
virtue, and among his list of virtues he included love toward others. So he舞蹈教室 shared a value
central the Chri交流stian worldview, namely love, even though each might have nuanced the
value in question in interestingly different ways.
Second, a central principle in his ethic is his version of the Golden Rule in the negative mode,
“do not do unto others what you would not have done unto you”(己所不欲，勿施於人ji suo bu yü wu shi yü ren, 12:2). It was important enough for him to mention it twice
in his short book (Book 5 and 12). I take it that this principle means treating others the
way you would want to be t瑜伽場地reated, and not doing things you would not want done unto
yourself. I would think that a Confucian would not reject the idea of building a Cathedral,
since he/she would not交流 in turn want a Christian to oppose his/her desire to build a
Confucian monument in a some city known for its Christian origins.
Third, it isn’t clear how opposing the buil交流ding of a Cathedral for 10,000 Christians in Qufu, protects
the orthodoxy of Confucius. I am a Christian and a philosopher, and I have a very keen
interest in Confucius, and I want to preserve and promote an understanding of the
Confucian tradition. This interest is entertained not only because I agree with some
of Confucius’ core beliefs and values, but bec瑜伽教室ause I thin舞蹈場地k that understanding Confucius
can 小樹屋help one understand a centrally important historical tradition in Chinese culture.
Fourth, and finally, wouldn’t the building of a Cathedral for Christians not only meet私密空間 their need, but also enhance
Qufu because there’d be two centers of cultural interest, a world-famous Confucian site, and with the new plan, a magnificent new Cathedral? The cathedrals
共享空間in Cologne (Germany), in Paris (France), in Rome (Italy), in Jinan (China), and in Washington
(D.C.), are not a distraction, or detraction from other points of interest in those cities.
A瑜伽場地dding new points of cultural interest enriches a culture. The Confucian 私密空間attractions in Qufu
will never diminish. Confucianism is too deeply embedded in the hearts of the Chinese
people and its incredible history.
Melvi個人空間lle Y. Stewart, Ph.D.
Visiting教學 Philosopher, Beijing, 2010
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