许嘉璐在“第三届阳明心学高峰论坛”启动仪式上的发言
Xu Jialu’s Speech at Launching Ceremony of Third Summit Forum on Wang Yangming’s Philosophy
今天，我们在这里举行第三届阳明心学高峰论坛的启动仪式，竟然来了如此众多的各界人士，这或许从一个侧面反映出当今中国对阳明心学的热心、关注和认识都达到了前所未有的高度，也可以说，王阳明在其身后将近500 年遇到了他理想中的知音。这一知音既是无数个人和群体，也是中华民族经过无数奋斗和牺牲迎来的伟大时代。
在我看来，为了更好地继承、弘扬阳明心学的精神，以有助于新时代中国特色社会主义思想、文化的不断丰富、发展和普及，我们还需要加大力度，从多个视角、多个层次，拓展研究的广度和深度。例如，如果把王阳明的学说放到自孔孟发其端，延绵起伏两千五百多年的儒学历史长河里去观察，是不是可以说，王阳明恰好是在中国社会发展的一个特殊节点上出现的？宋承五代衰乱之后，至南宋，虽然北方民族割据争战的压力还在延续着，而南方在有宋南迁的辖区内，农业技术、自然动力机械、交通运输、货币流通、市场贸易、文化艺术……方方面面却高度发达，几乎所有“现代社会”所需的社会条件都已具备，但是却一直在“现代”的大门外徘徊。要想跨出社会发展的这一步，所缺的主要是两个紧密相关的方面：一是以阳明心学为代表的思想领域，主要指向社会个体道德伦理的培育和提升，却没有触及阻碍社会进步的政治制度痼疾；即使在论辨“义”“利”关系时也没有质疑既有的社会结构的弊病；与此相关的一个问题，即阳明心学等先进的、力图超越社会现状的思想主要盘桓在部分“社会精英”（文人、士大夫）的范围内，虽然也有溢出的影响，但远远达不到动摇社会基础、威胁社会政治结构的程度。王阳明在世时及其身后百年，国力未能恢复，朝廷愈益腐败无能，他的治世愿望自然难以实现。他在一时的眼前繁华中看到了王朝衰落的迹象，自己经历了百死千难，应该有着和孔子一样的感慨：道之不行，已知之矣，但仍要知其不可而为之。
万事万物及其相互的关联，都是极其复杂的，阳明心学及其命运亦复如是。王阳明一生不懈地探索，广泛汲取了以儒家思想为核心的文化思想传统的精华，屡变屡进，从对主客观世界的观察冥思、反己修身，到对人类和万物的终极关怀，犹如一条红线贯穿于他一生活泼生动的传习过程中。由于种种原因，其后学分歧渐显，争辩日增，本为修己治世之学，不幸堕入空谈心性、概念游戏的玄虚陷阱之中。明亡入清，学者即以“空谈误国”斥之，而倡传统“经世致用”之学以救世。到了乾隆嘉庆时期，号称“朴学”“汉学”的“小学”（文字、声韵、训诂、考据、版本诸学）大兴，阳明之学以及它本身包涵着的经世致用的思想当然就更加冷落，就连在清初学界诸老那里已经蠕动的对皇权制度的质疑也都销声匿迹了。今天，我尝试着概而言之：自明中叶到清初，中国“错过了”大力发展技术、提高生产力，并在思想领域“失去了”踢出进入“现代”所需要的“临门一脚”的机会。也许我们可以说，如果在阳明时代（15 世纪末至16 世纪中叶）任由社会经济、生产和思想按其自身的规律继续发展，中国就可能形成自己的、与西方显然不同的“现代社会”（包括早期的“工业化”）。但是，历史是天、地、人错综复杂、相互作用形成的过往事实，不是后人可以由假设而推论之的，更不必因此而痛惜既往，苛责古人。而事物还有着另外一个方面：王阳明说“人胸中各有个圣人”，又默许其门生“满街都是圣人”之说，乃承孟子“人皆可以为尧舜”的思想而来，虽然王阳明可能意在强调“反诸己”“致良知”，但是内中的基础则是认为，世上的人至少在道德价值方面是平等的。这一思想在帝制时代末期重新被大声提出，就成了可贵的反封建思想的萌动。但是，此时中华传统文化进一步发展、突破的内动力，符合文化和社会发展规律地日渐式微，已经不足以撬开或顶破压在它头上的顽石了。
基于上表可以设计出混合教学流程。教师要做好课前学习和课上活动的设计，并制作上传相应的教学资源、发布讨论题目和上传测试题目，为学生的自主学习提供指引和支撑。
又过了三百余年，来自万里之外的异质文化以坚舰利炮激活了中华民族几近麻醉了的神经，有识、有志之士开始再一次启动了民族的反思，接着，便是人所共知的中华民族长达百年的屈辱史、抗争史、牺牲史、觉醒史。在这一次民族反思的潮流中，阳明学说就像从雪藏中复甦了一样，在二十世纪的前五十年里，为许多重要政治人物和著名学者所强调和提倡，出现了否定之否定局面。但是，在这一次的循环中，阳明之学的传播和对人生、社会的渗透仍然局限于政、学两界狭小的圈子里，没有形成全民族的共知共行。这是因为，阳明思想的精华在于中华文化几千年沉淀下来的对人精神品格的珍视， 对家庭、社会、国家、自然、宇宙无远弗届的关爱，这一思想需要与之相应的社会制度，需要领军人物率尔知之、行之，否则，阳明学说将会面临两个两层皮的尴尬处境：施政者所言所行与阳明的学说相反，社会现状和走势与阳明的理想相悖。所以，可以说上个世纪上半叶对阳明学说的肯定，基本上还只是纸面上的，教室里的，口头上的。这种情景的出现也并不奇怪；凡是把为国为民、知行合一的阳明心学从对历史的创造者（即人民）和民族振兴、世界和谐剥离开来的号召和倡导，都会是这样的结局。
以继承、弘扬阳明心学和中华优秀传统文化为宗旨的阳明心学高峰论坛，理所当然地已经承载起了两项急迫而又艰难的重担。一是支持、协调、组织、参与各地社会力量，在社会文化多元化的环境中向城乡居民、各层次的学生和干部以及企业家，因地制宜、因人而异地用明白易晓的语言、事例和人们喜闻乐见的形式进行普及。在这件事上，文化事业（包括学术研究）和文化产业可以进行多种形式的呼应与合作。二是积极开展国际合作，可以由东北亚开始，把阳明之学和新时代的研究成果介绍给世界。面对混乱无章、纷争不断、危险层出的国际状况，包括阳明心学在内的中国古老智慧和当下中国人民的实践效果和经验，会逐渐引起世界多国学者和民众的兴趣并进而理解，从而有助于中外文化交流，促进国际的合作和共赢。我认为，在这过程中，我们毋需刻意回避与合作者、倾听者之间在宇宙观、价值观上的差异和分歧。我的经验是，坦率和真诚、包容和谦逊可以消弭信仰不同所带来的障碍，达到跨文化交流应有的效果。
Everything and their connections are extremely complicated. So are Wang Yangming’s philosophy and its later development. Throughout his life, Wang Yangming kept learning extensively from the cultural and philosophical traditions with Confucianism as the core. He adjusted his philosophy accordingly, from the meditation on the mental and physical world and from individual introspection to the ultimate concern for human beings and beyond.These changes were interwoven in his lifelong dedication to learning and preaching.For various reasons, his successors split apart and disagreed with each other. As a school of the self-cultivation and governance, the Philosophy unfortunately decayed into empty talks about human nature and word games. When the Ming Dynasty gave way to the Qing Dynasty, scholars dismissed the philosophy as “empty talks that ruined the state” and returned to the traditional schools focusing on pragmatism in the hope of saving the country. By the time of Qianlong and Jiaqing’s reign, studies had concentrated on literature, rhyme, exegesis,textual research, etc., while Yangming’s philosophy and its implications on governance were naturally neglected. Thinkers even stopped challenging the imperial system,which they had attempted at the beginning of the Qing Dynasty. Today, I would like to draw a bold conclusion: from the mid-Ming Dynasty to the early Qing Dynasty,China missed the chance of technology and productivity breakthroughs as well as the final ideological driving force for modernization. It may be fair to say that if the economy, production, and philosophy continued to develop naturally at Yangming’s time (from the end of the 15th century to the middle of the 16th century), China would have formed its own modern and initially industrialized society, which could be significantly different from the West.However, history is the past and a result of a combination of complicated factors.We cannot make counterfactual assertions based on assumptions, nor need we mourn the past and blame the ancients. There’s another side of the coin, too, as Wang Yangming stated that “There is a saint inside everyone” and allowed his students to preach that “Saints are everywhere”. The idea inherited the belief of Mencius that everyone can be saints like Yao and Shun,the legendary wise and virtuous ancient kings. Wang Yangming might have focused on introspection and conscience cultivation, but the origin of his belief was that people in the world were at least equal in moral values. This idea was reiterated at the end of imperial China, which assisted the burgeoning of the valuable anti-feudal awareness. However, the Chinese traditional culture back then no longer had enough internal impetus to make another breakthrough or remove the obstacles in its way, which was in line with the declining trajectory of cultural and social development.
1.1.2 排除标准 ①Ⅰ型糖尿病患者；②合并低血压、酮症酸中毒等较为严重的糖尿病并发症患者；③合并重症感染、外伤、心肺肝肾功能损伤的患者；④临床研究依从性较差的患者；⑤合并精神疾病、意识障碍、心理障碍、听力障碍或由于其他病理、客观因素影响而无法进行正常沟通的患者[2]。
In my opinion, in order to better inherit and carry forward the spirit of Wang Yangming’s philosophy in our attempt to enrich, develop and disseminate socialism and culture with Chinese characteristics for a new era, we need to devote great efforts to broaden and deepen our research from multiple perspectives and at various levels.For example, if we put the philosophy in the over-2500-year history of Confucianism starting from Confucius and Mencius to observe it, is it fair to say that Wang Yangming happened to appear at a special point of the Chinese society development?After the decline of empires and continuous turmoil during the Five Dynasties period,although northern China still faced the threats of wars among the northern ethnic groups, southern China ruled by the Southern Song Dynasty witnessed highly developed agricultural technologies, natural power machinery, transportation, currency circulation, market trade, and culture and arts. In other words, they had almost all the social conditions ready for the emergence of a “modern society”. However, they were always lingering outside the door of modernization. The last step towards it depended on two closely connected factors that the society then lacked. First, philosophers mainly focused on individuals in nurturing and developing their morality and ethics. They did not touch upon the maladies of the political system which hindered social progress, even when they were arguing about the relationship between justice and personal interests.Second, thoughts of progressive thinkers like Wang Yangming didn’t trickle down to social classes lower than the very few elites like scholars and oきcials. Their spillover effect was far from shaking the foundation of the society to overhaul the social and political structures. From Wang Yangming’s time to hundred years after his death, his dream of a peaceful and prosperous society was merely an air castle against the backdrop of a withering and increasingly corrupted state.He might already have captured symptoms of the empire’s fall at its zenith. After all his ordeal, he would have sighed about his choice the same as that of Confucius: they knew their pursuit is impossible to realize,but they still carried on.
P resent here at the Launching Ceremony of the third Summit Forum on Wang Yangming’s Philosophy are so many guests from all walks of life. This may prove the unprecedented passion and knowledge about Wang Yangming’s philosophy in China nowadays. In some sense, Wang Yangming has finally met his kindred spirits nearly five centuries after his death. The audience consists of not only innumerable individuals and groups, but also the great era created by generations of Chinese people with their dedication and sacrifice.
说到这里，我今天之所以絮絮然占用“第三届阳明心学高峰论坛”启动仪式的宝贵时间，以极粗的线条把众所周知的阳明学说命运的起伏跌宕勾勒出来的意图已经无需多说了。我是想强调，加强阳明心学的研究，需要把它放到中华文化悠长的历史中，放在明代中叶的社会背景下，也还应该考察在它成熟时期以及阳明身后近五百年中的境遇。我想可否以下面的几句话概括我的认识：中华文化的优秀传统，始终以人/民（二字古相通）为基点，进而“民吾同胞，物吾与也。”（宋·张载《西铭》），终达“与天地万物同体”。一百年来，中华民族经历了“百死千难”，对此愈悟愈深；进入中国的新时代，和睦、和谐、和平，建设生态文明，构建人类命运共同体……这些举目可见、伸手可及的理念和行动，正是历代贤哲的智慧在空前的大格局中的凝聚、超越和升华。
After more than three hundred years, the invading foreign cultures provoked the Chinese people who had almost become numb with warships and cannons, and intellectuals and activists restarted the national retrospection. Following that was the acknowledged century-long history of humiliation, resistance, sacrifice, and awakening. This wave of national retrospection reignited Yangming’s philosophy, which was advocated by significant political figures and scholars in the first half of the twentieth century. However, his philosophy was again lingering only within the political and academic communities without nation-wide influence. The reasons are as follows. Yangming’s philosophy boils down to treasuring human’s dignity and morality and to loving the family, society, nation, nature,and the universe, which are deeply rooted in the thousands of years of Chinese culture.Disseminating his ideas requires corresponding social systems and leading figures that understand the philosophy and practice what they preach. Otherwise, the doctrines would be embarrassed by the discrepancy between Yangming’s ideals and the decisions of policy makers as well as the status quo and trends in the society. In other words, the recognition of Yangming’s philosophy in the first half of the last century was literally only on paper and in scholars’ words. Not surprising, though, for his philosophy promotes combined knowledge and practice for the dedication to the nation and the people. Consequently, isolating its promotion from actions in the interests of the creators of history (i.e. the people),national rejuvenation, and social harmony would only end in failure.
本文利用中国35个大中城市2002—2016年地价、房价和物价等指标的统计数据，在分析地价、房价和物价的敛散性特征的基础上，构建面板数据联立方程模型，考察地价、房价和物价三者之间的互动关系。主要结论包括以下几个方面：
This will help the cultural exchange between China and the rest of the world,which can promote international win-win cooperation.
I believe you have grasped what I want to say today by outlining the trajectory of the acknowledged development of Yangming’s philosophy, and I do appreciate your time. What I want to stress is that we need to consider in our study the long history of Chinese cultures, the social context in the mid-Ming Dynasty, and its acceptance in its mature stage and nearly five centuries after Wang Yangming’s death. I would like to summarize my understanding as follows. The treasures of Chinese tradition have one thing in common: that is on the basis of “Ren” or “Min”, both Chinese characters that mean “the people”. Starting here, thinkers have said “All the people are my family, and everything my fellows(Ximing by Zhang Zai, Song Dynasty).”The ultimate ideal is perfect harmony with the universe and everything on earth.Over the past century, the Chinese nation went through trials and tribulations,during which our understanding about this idea have become deeper and deeper.Our appeals in the new era for friendship,harmony, peace, harmony with nature, and a community of shared future that everyone is familiar with are exactly our ancient saints’ wisdom cohering together and surpassing itself.
生活面前，心态平和，不抱怨，不悲观，想得通，看得开，好运自然来。这就是一名运气甚佳的的士司机的处世之道。
Dedicated to the inheritance and promotion of the Wang Yangming’s Philosophy and other treasures of traditional Chinese cultures, the Summit Forum on Wang Yangming’s Philosophy has naturally shouldered two urgent and challenging missions. First,in a society with diversified cultures, we need to promote the philosophy to urban and rural residents, entrepreneurs, students and government staff at all levels. Various social forces should be supported, coordinated,and mobilized in the campaigns to disseminate the philosophy in ways welcomed by the local people. To this end, our academia and cultural industries can contribute in various ways. Second, we should introduce the philosophy and its latest research results to the international community starting from Northeast Asia. In a world of constant turmoil, conflicts, and dangers, the philosophy and other ancient Chinese wisdom as well as experiences practiced by Chinese people nowadays will arouse the interest of more and more scholars and people from all over the world, and ultimately be better understood. This will help the cultural exchange between China and the rest of the world,which can promote international win-win cooperation. I believe that differences and disagreements in values and beliefs between our partners, listeners and us need not be avoided in this process. My experience told me that obstacles brought by different beliefs can be overcome by frankness, sincerity,tolerance, and humility, which will actualize the ideal cross-cultural communication.