計畫主持人-賴錫三 - 國際漢學平台

國立中山大學

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計畫主持人

賴錫三

文學院院長、特聘教授

隸屬系所

中國文學系

隸屬學院

文學院

研究專長

中國思想史、儒釋道三家思想、道教內丹學、莊子哲學、神話學、氣論身體觀

共生圖景

繽采多紛，期許共生
Through the dynamic multiplicity of the world, a hope for mutual co-becoming emerges

理想狀態，自然生生不息，人文多元多嬌。人類與萬物，原共同居存於同一蒼穹下、大地上。同屬一家，命運連枝。雖然，自然不缺生存競爭，人類未少矛盾沖突，但自然競爭極少贏者全拿，而人類沖突卻經常掉入零和遊戲。
In its ideal disposition, nature constantly creates, and alongside of this dynamic tumult the humanities themselves becomes become plural and multi-faceted. In the beginning, humanity and the myriad of things co-existed together under one vaulted universe and on one great earth. We were all one family, with our fate bound together. While nature produced innumerable contests for survival, and humanity was certainly not without conflict and contradictions, natural competition rarely saw a winner take all scenario. The conflicts of humanity, on the other hand, often become a zero sum game.

共生之道，不否定競爭與沖突，但要迴避剛強爭伐的「永不知足」。共生之道，期待在彼此差異的辯證張力中，轉化「非生即死」，調節雙方而永保生生餘地。
The path of mutual co-existence (which could also be translated as mutual becoming) does not mean a total negation of competition and conflict. But what must be avoided is a unyielding mode of aggression which “never knows satisfaction.” The path of mutual becoming hopes that the dialectical tension produced out of mutual differences can become transformed, so that all sides come to understand that “if we do not co-exist together, then only mutual destruction that awaits.” With this realization, a process of mutual transformation can commence, which can lead to the perpetual protection of life to flourish.

當今天下，天氣失調，大地荒蕪，生物滅絕，種族衝突，貧富懸殊，強權惡鬥⋯⋯或呈現剛強霸凌柔弱，或呈現剛強鬥爭剛強。當此之世，我們更加需要「共生」的思想運動，用「雙贏」的「無限遊戲」之王道，來取代「獨贏」的「有限遊戲」之霸道。
Today, all under heaven, the climate has become unbalanced, the earth has become arid, life is dying, ethnicities are rife with conflict between one another, the gap between the wealthy and the poor widens…the strong bully the weak, while the strong battle with the strong. At this moment, we need more than ever an intellectual movement organized around the concept of “co-existence,” or “mutual co-becoming.” This is a movement that can utilize the “win-win” logic of a “game without end” to replace the “singular winner” of “a game with an end.” The former could be considered the kingly or sagely way, the later the way of the hegemon.

「漢學之島：國際漢學平台在中山」，我們的計畫遠不只是計畫，它是對未來的想像與期待，想像基礎在於「共生」思想的興發與運動，以及「共生」平台的搭建與橋接。我們以臺灣的人文風土、高雄的海洋風韻為據地，一方面，「通古今之變」地對古典漢學資源進行價值重估與持續開採。另一方面，「通中西之變」地邀請跨領域跨文化的漢學家們來集思廣議「共生哲學」。讓「跨文化漢學之島」的臺灣，在人類的焦慮年代，發揮它可貴可愛的文化軟實力。
The Ministry of Education sponsored project “The Sino-Island: The Global Sinology Platform at Zhongshan” is not simply a public project in formalistic terms. It represents a sense of imagination and hope for the future. Its imaginative basis is grounded in developments around the notion of “mutual co-becoming,” which can serve as platform and bridge. With Taiwan’s humanistic local culture as the larger backdrop against which we conduct our work, and Kaoshiung’s oceanic port city as our homebase, we seek to on the one hand to produce “connected variations through the ancient and the modern,” re-evaluating classical Sinological resources, engaging with them deeply as tools to think with and respond to contemporary challenges. On the other hand, we seek to produced “connected variations between the Sino-cultural world and the West,” inviting Sinologists whose work intersects across various fields and cultures to converge within the space of our platform, working to develop the promise of what a “philosophy of co-becoming” could be. In this era of deep anxiety, we aim to speak of Taiwan as a “transcultural Sino-island,” giving full play to its soft cultural force, which is ever valuable, ever delicate.

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