查尔斯·泰勒：《祛魅-返魅》读书笔记

导言

世俗的角度出发，探讨：“世俗主义是一种积极的而非消极的状态，它并不是对精神和宗教世界的否定，而是对我们正身处其中的世界的肯定；将我们的世界建立在世俗的基础之上，对于我们现世的幸福有着至关重要的意义；这样的世界可以把我们带入宗教一直许诺的‘丰足’状态。”【1】（T his book was conceived and largely developed from a totally secular perspective. It will explore the idea that secularism is a positive, not a negative, condition, not a denial of the world of spirit and of religion, but an affirmation of the world we’re living in now; that building our world on a foundation of the secular is essential to our contemporary well-being; and that such a world is capable of bringing us to the condition of “fullness” that religion has always promised. p.1.）“这是一本世俗的书。它的目的是重新思考和重新感受世俗主义，批驳超自然力量。”【22】（This is, as I claim at the start, a secular book. Its aim is to move toward a rethinking and refeeling of secularism, repudiating the supernatural p.20.）世俗主义和施魅的问题不仅仅是哲学问题，不仅仅是理论问题，不仅仅是历史问题【25】（but I do want to call attention to the fact that these questions of “secularism” and “enchantment” are not merely philosophical, not merely theoretical, not merely historical. p.22.）

泰勒：祛魅-返魅

【迷魅世界的特征】泰勒提出“迷魅世界”（the enchanted world）的两个特征：

1. 充满了精灵和道德力量，且它们对人类有影响，自我和这些力量之间的界限在一定程度上是可渗透的（The first feature of this world is that it was one filled with spirits and moral forces, and one, moreover, in which these forces impinged on human beings; that is, the boundary between the self and these forces was somewhat porous. p.57.）但在祛魅的世界中，思想、感受、精神之流的唯一来源是心灵，而宇宙中仅有的心灵是人类的心灵；且各个心灵是有界限的，从而这些思想、感受等都被置于心灵的“内在”[Let’s look again at the enchanted world, the world of spirits, demons, moral forces that our predecessors acknowledged. The process of disenchantment is the disappearance of this world, and the substitution of what we live today: a world in which the only locus of thoughts, feelings, spiritual élan is what we call minds; the only minds in the cosmos are those of humans (grosso modo, with apologies to possible Martians or extraterrestrials); and minds are bounded, so that these thoughts, feelings, and so forth, are situated “within” them. p.58.] 泰勒指出，两种世界的关键差别在于：前者意义在“心灵之中”；（Now the crucial difference between the mind-centered view and the enchanted world emerges when we look at meanings in this sense. On the former view meanings are “in the mind,” in the sense that things have the meaning they do only in that they awaken a certain response in us, and this has to do with our nature as creatures who are thus capable of such responses, which means creatures with feelings, desires, aversions — that is, beings endowed with minds, in the broadest sense. p.58.）后者意义不仅存在于心灵之中，也可以位于事物之中，或来自形形色色有别于人类但内在于宇宙的主体（So in the premodern world, meanings do not inhere only in minds, but can reside in things, or in various kinds of extrahuman but intracosmic subjects. We can bring out the contrast with today in two dimensions, by looking at two kinds of powers that these things/subjects possess. p.60.）这里的意义指的是“生活的意义”（the meaning of life）

2. 宇宙反映并显现出一个存在巨链。存在本身具有若干层次，而宇宙则体现出这种等级，既在其整体结构中，也在其不同的局部领域中。灵魂对于身体的尊严和支配体现为一种优越性，而同样一种优越性重现于国王在国家之中的卓越性，体现于狮子在动物界，以及老鹰和海豚在鸟类和鱼类中具有的至高地位。不同领域之中的这些特征相互“应和”。大的整体以一种等级制的互补关系相互关联，而这应该在一个井然有序的国家中得到再生（The cosmos reflected and manifested a Great Chain of Being. Being itself existed on several levels, and the cosmos manifested this hierarchy, both in its overall structure and again in its different partial domains. The same superiority of dignity and rule as what the soul manifests over the body reappears in the state in the preeminence of the king, in the animal realm in that of the lion, among birds and fishes in the supreme status of eagle and dolphin. These features “correspond” to each other in the different domains. The whole is bound together by relations of hierarchical complementarity, which should be reproduced in a well-ordered state.p.61.）泰勒强调这是精英文化的一个特征。在祛魅的世界，[如果思想与意义只存在于心灵之中，那么就不可能有“充满能量”之物，事物之间的因果关系也就不会依赖于它们的意义，因果关系只能是从我们的心灵中投射于事物。换言之，心灵之外的物理世界运行所依据的因果律绝不能诉诸事物对于我们而言所具有的道德意义。]（If thoughts and meanings are only in minds, then there can be no “charged” objects, and the causal relations between things cannot be in any way dependent on their meanings, which must be projected on them from our minds. In other words, the physical world, outside the mind, must proceed by causal laws that in no way turn on the moral meanings things have for us. p.62.）

【返魅的议题】试图返魅者的意图在于，他们不满于我们身处其中的宇宙完全没有任何人类意义；所谓人类意义，指的是当我们要去确认生活的目的之时所试图界定的东西：这样一种生活方式是真正有意义的；或者，这样一种生活是真正值得一过的；或者，这样一种生活形式是真正的实现或一种更高的存在方式。由此，我们就可以将人类意义赋予我们周围的事物，依据它们对于这些目的或目标所起到的作用（they bridle at the idea that the universe in which we find ourselves is totally devoid of human meaning. … By “human meaning,” I mean what we try to define when we identify the ends of life, through judgments such as these: this is really meaningful as a way of life; or this life is really worth living; or this form of being is a real fulfilment, or a higher way of being, and the like. Derivatively, we can attribute human meaning to the things that surround us because of their role in these ends or purposes. p.62.）那么返魅的动力是什么？针对后浪漫主义时代对现代处境的一种解读：一切人类意义都只是投射而已，也就是由人类主体随意赋予的，没有意义是普遍有效的（Now the complaint that one finds again and again, in what I will call loosely the post-“Romantic” period, targets a reading of our modern condition in which all human meanings are simply projected. That is, they are seen as arbitrarily conferred by human subjects. None would be valid universally. p.63.）泰勒认为存在推理滑落，这与这一主题的现代转向相伴出现。认识论领域，笛卡尔、洛克，将知识视为存在于头脑之中的对外部现实的正确描述；全面展开以后这种幻觉消除，我们对世界的理解不仅仅是我们内心的一个表征，事实上它存在于我们与现实的互动之中，海德格尔和梅洛庞蒂。【70】[There is a massive slippage in the reasoning here, which has frequently accompanied the modern turn to the subject. In the field of epistemology, this turn (Descartes, Locke) first of all generated a view of knowledge as a correct portrayal of external reality residing in the mind. But this reflexive turn to examine our experience, carried through more fully, ended up dispelling this illusion. Our grasp of the world is not simply a representation within us. It resides rather in our dealing with reality. We are being in the world (Heidegger’s Inderweltsein), or being to the world (Merleau-Ponty’s être au monde). p.64.] 泰勒这样表述返魅问题：[当我们离开了精灵的“巫魅”世界，而且不再相信存在巨链之时，我们如何能够使如下这个观点言之成理，那就是，围绕着我们的自然或宇宙乃是人类意义的来源，而且这种意义是“客观的”，也就说它们不只是通过个人选择或偶然的欲望而任意投射出来的？]（when we have left the “enchanted” world of spirits, and no longer believe in the Great Chain, what sense can we make of the notion that nature or the universe which surrounds us is the locus of human meanings which are “objective,” in the sense that they are not just arbitrarily projected through choice or contingent desire? p.64.）强评价。

【祛魅-返魅的问题】一个对世界的可学描述怎样另它彻底“祛魅”，也就是说，无论如何也做不到我们所说的返魅？【77】（in what way does a scientific account of the world “disenchant” it beyond recall, that is, beyond any possibility of what we have been calling reenchantment? p.70.）面对奇迹的惊奇感无法通过足够的知识、训练和意识消除，潜在的冲突在何处？还原论解释。泰勒强调人类文化事实上是在社会当中发展起来的。【79】泰勒指出，祛魅和返魅的问题至少在两个层面出现：（1）祛魅是否使具有任何人类意义的宇宙变得无效？答案是将遭到决定性削弱。但基于我们对这个世界的亲身经验的其他形式能否被恢复则是开放的，泰勒的答案是肯定的【80】[First, there is the question of whether disenchantment in the senses I described at the outset—that is, the dissipation of the enchanted world, the denial of the Great Chain, plus the widespread rejection of Western theism—have not voided the universe of any human meaning. In particular, it has been claimed here that there is no further basis for a sense of awe and wonder at the universe, which in turn can inspire in human beings love and even gratitude toward the greater whole in which they are set. The answer to this is that undoubtedly some modes of wonder, articulated in a certain manner, will be decisively undercut. But the question remains open whether other forms, based on our own experience of being in the world, can be recovered. It seems to me that the answer here is affirmative. p.73.] 纯粹的人类中心论调是否能够公平对待我们的惊奇感以及其他相关评价？没有结论，但主张必须建立在反对针对人类生活的还原论解释之上。【81】（there remains a question whether purely anthropocentric articulations can do justice to our sense of wonder, and other related evaluations. … But all of these depend on a rejection of a reductive account of human life p.73.）

*参考赵元和若望译文。