文化及宗教认同思潮中的人类未来危机
日期：11-26
谢尔盖 · 霍鲁日
俄罗斯科学院哲学研究所
摘要俄罗斯科学院哲学研究所
如今，现代性之下的全球化进程中，伦理、文化和宗教共同体倾向于将其具有区分性的特征置于首位，而非强调能够将其联结的共同和普遍特征。这一趋势影响了伦理、文化和宗教认同，造成了重要的人类学后果，根据现代哲的观点，人类的结构是在与他者的关系中形成的，如果这一关系由差别性的特征和立场主导，那就意味着他者被视作异端。与他者的关系成为排斥性的，而与之联系和对话的意图则日渐式微。在这样的关系中，人与他人的关系是封闭的。在个人和群体意识中，“异端想象”开始形成，成为了取代真实的他者的社会文化结构。结果，人的境况开始在这种想象的结构中形成。由于被封闭性的态度主导，这种境况成为了一种特定的“封闭的境况”。但是，如现代哲学（尤其是协同人类学）所断言，完善的人格和认同结构不是在对他者的封闭自我中形成的，而是相反，是在对他人开放的自我中形成。因此，“异端想象”导致了人格结构的缺陷，和人类境况的弱点、沦落和畸变。
排斥和封闭的态度意味着内向化的不断深化和强化。随着这种深化，异端变成了敌人，与他者的关系变成了敌对关系，充满敌意和仇恨，演变成公开冲突和暴力行动。这些行动可能非常极端，包括无止境的残杀和灭绝。由于敌人代表了他者，与他人的这种关系构成了人的境况。并且，由于敌人是异端的极端形式，与他人的关系就成了与异端的关系的典型结构。这意味着人的意识中形成了“敌人想象”，它遮蔽了真正的他人，所有形塑人的境况的反应、情绪和态度都与这一想象相关。充满敌意和仇恨的态度是极为消极的，如此形成的人的境况是仇恨的境况，其极端形式则是封闭的境况。
这些个人和集体层面的行动机制，以及与共同的敌人的关系，煽动着社群间冲突的发泄，其极端形式就是暴力的、破坏性的、相互灭绝的战争。在人类学层面上，人们之间的所有纽带和原则都被取消了，伦理规范被拒斥，惨无人道的进程逐渐展开；而在社会层面上，毁灭、不幸、灾祸大规模发生。这是暴力战争的首要特征，是人类未来的主要威胁。当然，这些特征是显而易见的，而我们的分析是要揭示这些特征在人格和认同结构中的根源，以及特定的人类境况。具体来讲，它们源自与他者的关系的演变，在这一进程中，他者的形象按照他者——异端——敌人的序列变化。在变化当中，人类学意义上，人格和认同的特定结构得以形成；而集体意义上，文化和宗教认同的特定结构也得以形成。这些结构被塑造得愈加封闭，也愈加不足。
我们已经描述了无穷的暴力对人类未来造成的最大威胁的人类学和人格根源。在现代社会，这些暴力行动不仅发生在战争中，也发生在愈演愈烈的国际恐怖主义当中。如上所述，这些根源关涉分离和封闭的结构。因此，克服这些威胁的方法和策略也应关涉相互开放和对话的实践。嵩山论坛无疑就是一次重要的实践，并将源远流长。
RISKS TO THE HUMAN FUTURE ROOTED IN CERTAIN TRENDS OF CULTURAL/RELIGIOUS IDENTITIES
Sergey S. HORUJY
Institute of Philosophy of the Russian Academy of Sciences, Russia
AbstractSergey S. HORUJY
Institute of Philosophy of the Russian Academy of Sciences, Russia
Today it is typical for the global architecture of modernity that ethnic, cultural and religious communities tend to accentuate and put to the forefront their mutual distinctions and separating features, instead of common and universal features that stimulate their drawing closer. This tendency influences ethnic, cultural and religious identities and produces significant anthropological consequences. According to modern philosophical views, the constitution of the human being is formed-up in the relation to the Other, and if this relation is dominated by dividing and separating features and attitudes it means that the Other is considered and treated as the Alien. The relation to the Other is usually dominated by the repulsion, while the inclination toward contacts and dialogue with him/her becomes weaker and is lost easily. In such relation the human makes him/herself not open and unlocked, but, on the contrary, closed and locked toward the Other. In the individual as well as collective consciousness the “image of the Alien” begins to emerge, which is a certain sociocultural construction that supersedes and substitutes the real Other. As a consequence, the human constitution begins now to be formed-up in the relation to this imaginary construction. Since this relation is dominated by the attitude of the closedness, the emerging constitution is a specific “constitution of the closedness”. However, as modern philosophy demonstrates (and synergic anthropology, in particular), full-blooded structures of personality and identity are formed-up not in the closing oneself from the Other, but, on the contrary, in the unlocking oneself toward him/her. For this reason, the formation and functioning of the “image of the Alien” leads to defects of structures of personality and to the deficient, reduced and deformed human constitution.
Characteristic features of the attitudes of the repulsion and closedness include the inherent tendency to become deeper and more intense. With such deepening, the Alien is turned into the Enemy, and the relation to the Other as the Enemy, which is hostility and hate, tends to turn into the open confrontation that is practices of the violence. In their turn, these practices have also the inherent tendency to the increase and the escalation of violence can reach extreme forms, which allow the unlimited cruelty and the physical extermination. Now, since the Enemy is the representation of the Other, the relation to him/her forms-up the human constitution. Moreover, since the Enemy is the extreme form of the Alien, the relation to him/her is of the same nature and structure as the relation to the Alien. It means that the “image of the Enemy” is formed in one’s consciousness, which shields the real figure so that all reactions, emotions and attitudes shaping the human constitution relate to this image. But the attitudes of hostility and hate are extreme negative attitudes, and the human constitution, which is formed-up in the corresponding practices,is the “constitution of hate”, the extreme form of the “constitution of the closedness”.
It is very important that all these mechanisms act on the individual as well as collective level, and the relation to the collective Enemy incites to unleash the conflict of communities, the extreme form of which is war that includes violence, destruction and mutual extermination. On the anthropological level, all human ties and principles are removed here, ethical norms are rejected and the process of the dehumanization unfolds; while on the social level, destruction, disasters and catastrophes take place on a big scale. This is principal properties of practices of violence and war, which make these practices the main threat for the human future. Of course, these properties are completely evident, but our analysis discloses their origins in certain structures of personality and identity and certain types of the human constitution. Concretely, they are generated by the evolution of the constitutive relation to the Other, in the course of which the representations of the Other are changed successively in the following way: the Other → the Alien → the Enemy. In this change, on the anthropological level specific structures of personality and identity are formed-up, and on the collective level specific structures of cultural and religious identities. These structures are characterized by the growing degree of the closedness and become more and more deficient.
Thus we have described anthropological and personological roots of the most dangerous threats for the human future generated by practices of the unlimited escalation of violence. In modern world such practices take place not only in war conflicts, but also in growing phenomena of global terrorism. As we see, the roots are connected with structures of the separation and closedness. Hence ways and strategies of the overcoming of these threats are connected with practices of mutual openness and dialogue. One of important initiatives of this kind is undoubtedly the workof the Songshan Forum, which continues successfully for a long period.
