耶穌言行的無政府性 (3)

耶穌對世人的愛源自上帝的愛,其超脫所謂男女之間的愛情或共同血緣之間的親情。基督信徒如此相信,世人亦應相信,上帝全知全能,知曉眾生困阨,這是一個「真理」。所以「神愛世人」。據傳統猶太教的典籍記載,上帝的愛似乎獨厚猶太族人。不過,基督宗教中耶穌以愛宣揚神的啟示,其關涉世上所有人類,因為上帝愛人係無私的,祂不分族類、不分長幼,不管社會地位的高低或身體的強壯懦弱。作為上帝的使者,耶穌擁有悲天憫人的神格。所以,耶穌在其人生及宗教實踐─例如對基督教義的宣揚上對人「一視同仁」。人人都是平等的,只要全心信仰上帝。比起權貴,耶穌更加親近平民及病弱者。這就是神的大愛的本質:福音並不專屬於一小撮教徒。這種解放的宗教實踐確確實實存在於耶穌的言論和行為中。

耶穌以愛作為一個真確的信念,作為一種超脫世俗藩籬的體現。此信念是以創造的意志和實踐表示出來。這並非意味「上帝」是由耶穌所創造。恰好相反,耶穌富有神人二格。上帝創造萬物的意志和實然係被耶穌的「神力」施展所兌證。耶穌的人生意義是以宣佈神對待每一個人都是平等而得以成全。耶穌沒有創造「上帝」,但其言行確實創造了一種人類關係的越界態勢。這種人與人之間的休戚相關不但超越男女情愛的框架,打破了親屬血緣關係的格局,更瓦解所謂國家民族意識型態對人的精神束縛。最後,全人類因不同地緣和語言所造成的疏離與隔閡被上帝的愛所消弭,使人類不分國族界限的理想:建立一個「神的國度」得以現實。創造作為無政府性之一,其實可從耶穌一生的宗教實踐中獲得兌證。

(摘自: 無政府與全球化. 台北: 國立政治大學. 2003)

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耶穌言行的無政府性 (2)

上帝憐憫、體恤萬民苦難,祂要世人知道苦難的原由:世界上每一個人都帶著永遠無法洗脫的原罪。我們無法追究這種罪的成因。人人生來就有罪,這根源於上帝創世之時,亞當與夏娃(Adam and Eve)因偷嚐「禁果」所犯下的。現世人類對這段「真理」陳述無法知道更多,亦無法挽回這個因欲望驅使所犯下的罪業。所以耶穌說:天國近了。在世界末日之時,上帝將審判所有人。凡未抱悔改之心的「罪人」,必下地獄。只有全心信仰基督、相信人子來世的目的是為了洗脫人們的罪,天堂之門是打開的,所有人將獲得永恆的生命。

在基督教教義裡,我們認識到「罪」這個概念的普全性質。沒有人從未犯過錯,所以人身上都帶有不同程度的罪。這並不是法律上的犯罪,而是一種道德的罪、由基督宗教所定義的罪。以規範一個概念的普全特性來進一步發展思想理論或教義的規模,其思考邏輯與斯多噶的基諾講人擁有「理性」相似。如上節所述,基諾認為人是理性的,所以人與人之間的關係是平等、休戚相關、是「自然」的。在此,基督教認為凡人必有罪,所以這個罪係必須被贖:耶穌代替我們贖了這個罪而犧牲生命,這個事體我們必須相信。不然,地獄就是死後唯一存身之場所。

下一個問題是,耶穌─上帝之子、「人子」、「彌賽亞」究竟依據什麼思想、理念、精神基礎去頂替人類面對死亡、為人贖罪?據《新約聖經》記載耶穌一生的言行來推斷,祂是基於「愛」─一種打破不同種族、長幼、社會階級等藩籬的大愛為人去贖這個根本之罪。

(摘自: 無政府與全球化. 台北: 國立政治大學. 2003)

No Relationship with the Cultural Difference between the East and the West (4)

Different from the Oriental’s thinking logic, the West has a long history of positioning and categorizing the “unknown” by constructing a stronghold of absolute knowledge system. For this, the rise of natural science[1] is a good example. The construction of so-called scientific knowledge as a Western civilization tradition has affected people’s spirit, thinking logic and way of life in every aspect of human society. In social sciences, the impact of the development of the scientific spirit embodies in the inclination of trying to present a “fixed picture” of social phenomenon: taking social movement practice as an example, why the people do it; how the people carry out the movement; what the major factors are the causes of the movement; what the approaches to participating in the movement are provided at the specific moment are all needed to be studied in the scientific methodology. Therefore, from this point we can understand the practice form of the independent media movement in the West is impacted by this kind of reasoning: for instance, social movement activists would carry out their action by creating a “systemic tool” for promoting their practice – building up an online website or blog as a public communicative platform for expanding their social influence. By clicking on the platform, people can understand the movement’s idealism and practical goal in an ordered context. After that, they can decide whether they want to support the activism ongoing. Through this approach, people’s social power can be brought together and strengthened further effectively.

(See: The Theory and Practice of Anti-Globalization Movement: Case Studies of the Independent Media in the Chinese Societies – Hong Kong and Taiwan. Bonn: Bonn University. 2014)

[1] “By the mid-nineteenth century, science was having an ever-greater impact on European life. The Scientific Revolution of the sixteenth and seventeenth centuries had fundamentally transformed the Western worldview and led to a modern, rational approach to the study of the natural world….Moreover, the technical advances of the early Industrial Revolution had depended little on pure science and much more on the practical experiments of technologically oriented amateur inventors. Advances in industrial technology, however, fed an interest in basic scientific research, which in the 1830s and afterward resulted in a rash of basic scientific discoveries that were soon converted into technological improvements that affected everybody. …The steadily increasing and often dramatic material gains generated by science and technology led to a growing faith in the benefits of science. The popularity of scientific and technological achievement produced a widespread acceptance of the scientific method, based on observation, experiment, and logical analysis, as the only path to objective truth and objective reality.” See: Spielvogel, Jackson J. (2010). Western Civilization. USA: Cengage Learning. p. 783.

No “Label” (5)

Similar to the alienation of the use of currency, the reasoning method of “induction” – to label social phenomena by linking up known theories, thoughts and principles and by categorizing things as a typical approach to “scientific knowledge production” – is to be impotent and needed to be reflected nowadays. Through labeling, we seem to have deeper understanding on the things studied. However, by following this approach we would unconsciously ignore the importance of the nature and characteristics of the things developing within distinctive historical contexts when enjoying the “academic achievement” brought by the doing, being misled by the “power of human knowledge” based on the so-called “absolute effectiveness of the method endorsed by the name of “science”, blurring our original goal for understanding the existing within the Nature on the Earth. Human beings are not the “creator” of the world, but created by the world. However, human knowledge labeled by “science” makes everyone believe in it without reflection. This is a very obstacle of human civilization progression. Therefore, it is certain to say when we get used to put any social phenomena into a fixed understanding system of human knowledge development through labeling things, we lose a significant opportunity to rediscover the only world without the interference from power.

(See: The Theory and Practice of Anti-Globalization Movement: Case Studies of the Independent Media in the Chinese Societies – Hong Kong and Taiwan. Bonn: Bonn University. 2014)

No “Label” (3)

Some sociologists are so keen to analyze the historical development of social movement. They categorize and compare known theories and practice cases of social movement in human society in different ages, creating various specialized terms for labeling the “new”, trying to facilitate the structuring of knowledge systematization. For example, the term “Left/Right Wing” is commonly used as ideology which refers to a group of individuals who hold specific positions, ideas or opinions on how people should live in politics, economics, and humanities categorized by academicians on the intellectual scene. Also, the so-called “-ism” is another one for solidifying any theories.

Generally speaking, this labeling behaviour of knowledge makers can be significant: it contributes to the enlightenment of human understanding. However, the behaviour simultaneously produces many negative effects on civilization development, such as ossifying people’s thinking, causing power fetishism under the “scientific umbrella”, etc., that does not conform to the original aim of the doing. Here, “derailing from its original” is a kind of alienation, which is one of the characters of human developing tendency.

(See: The Theory and Practice of Anti-Globalization Movement: Case Studies of the Independent Media in the Chinese Societies – Hong Kong and Taiwan. Bonn: Bonn University. 2014)

The Contents: The Theory and Practice of Anti-Globalization Movement – Case Studies of the Independent Media in Hong Kong and Taiwan

Chapter One The Introduction
Section 1 The Contemporary World and Anti-Globalization Movement
Section 2 What is Independent Media?
Section 3 The Contemporary Development of the Chinese Societies
Section 4 The Independent Media – “Inmediahk.net” and “Coolloud.org”
Section 5 Globalization and the Media Activism
Section 6 The Purposes and Methods – The New Approach to Understanding the Development of the Chinese Societies
Chapter Two The Theories Inspiring Anti-Globalization Movement – Anti-Capitalism and the Reflection on Democracy
Section 1 The Meaning of Globalization: From Ulrich Beck’s Vision and the Rise of Anti-Globalization
Part 1 The Connotation of the Terms: Anti-/Alter-Globalization
Part 2 Alter-Globalization Movement Promoted by “WSF” & “ATTAC”
Section 2 Anti-Globalization on the Economic Issue: Capitalism and Its Problems
Part 1 The Base of the Economic Inequality: Pierre-Joseph Proudhon Criticizing the “Property”
Part 2 The Quantification of Capitalism Violating the Nature – Murray Bookchin’s Reflection on “Environmentalism”
Section 3 Anti-Globalization on the Political Issue: The Reflection on Representative Democracy
Part 1 From the Beginning of Democracy: K.H.Z. Solneman’s Viewpoints and Weakness of Global Governmental Power
Part 2 Constructing a New Form of Political Power: The Games between Governments
Chapter Three Independent Media as the Anti-Globalization Movement in Hong Kong: “Inmediahk.net”
Section 1 Introduction: From Globalization to the Development of the Chinese Independent Media
Section 2 The History of Independent Media in Hong Kong
Section 3 The Beginning of “Inmediahk.net”
Section 4 The Funding Issue of the Media
Section 5 The Effects of “Inmediahk.net”
Section 6 The Stance of Anti-Monopoly
Section 7 The Connection between “Inmediahk.net” and the Mainland China
Chapter Four Independent Media as the Anti-Globalization Movement in Taiwan: “Coolloud.org”
Section 1 Introduction: The Socio-Political Background of Modern Taiwan
Section 2 The Main Works of the Media
Section 3 The Social Background of the Beginning of the Media
Section 4 Anti-Globalization and “Coolloud.org”
Section 5 As a Kind of Diversified Social Movement
Section 6 The Viewpoints on Mainstream Media
Section 7 Reflecting on the Media’s Funding Issue
Section 8 Connected with Social Movement Organizations
Section 9 The Differences between “Inmediahk.net” and “Coolloud.org”
Section 10 The Objection to “Principle”
Section 11 The Difficulties and Challenges
Chapter Five The Characteristics of the Independent Media in Hong Kong and Taiwan
Section 1 Introduction: The Qualitative Influence of the Independent Media
Section 2 Playing a Role in the Developing History of Independent Media
Section 3 No “Label”
Section 4 No Relationship with the Cultural Difference between the East and the West
Conclusion The Daoist Characters of the Chinese Independent Media and Modern China
Section 1 Introduction: Anti-Globalization Movement as the “Ecology” of Human Society
Section 2 The Daoist logic of “Coolloud.org”: The Discard of “Name (名)”
Section 3 The World without Discrimination: Yu Ying Shih’s Analysis of the Introversive Character of Chinese Culture
Section 4 The Contemporary Interpretation of Daoism: The Chinese Independent Media as the Exemplifications of “Open Structure”
Reference

目錄:無政府與全球化-論無政府在現今全球政治經濟社會發展的意義

第一章 總論

第一節 前言
第二節 基礎與前提
第三節 研究方式
第四節 本文脈絡
第五節 政府的本質就是統治
第六節 法律的正義─懲罰的困窘
第七節 資本家與政府的掛鉤
第八節 全球化發展下民族國家政府的主權喪失
第九節 無政府的可能性

第二章 無政府主義(Anarchism)的歷史溯源

第一節 道家老子《道德經》中的無政府主義元素
一.道與自然
二.道的性質
三.道與政治的關係
四.合乎道的理想社會
第二節 古希臘哲學尾端的餘韻─斯多噶(Stoa)學派的基諾(Zeno of Citium)
一.基諾的自然
二.順從與和諧
三.休戚相關與理性
第三節 耶穌基督(Jesus Christ)的無政府性
一.無政府性釋義
(一)創造-人以原初本能表達對權力的異議
(二)反政府-反抗權力宰制的具體立場
(三)無財主支配-以自給自足對抗經濟壟斷
二.耶穌言行的無政府性

第三章 無政府主義─無政府(Anarchy)概念及理論

第一節 無政府的定義及其概念
第二節 無政府的反證
第三節 人性論的檢討
第四節 俯視觀點的缺陷
第五節 自由作為無政府主義的最終基礎
第六節 無政府主義的經濟面向─
蒲魯東(P. J. Proudhon)對所有權(Property)的論證
一.什麼是所有權?
二.資本家以所有權名義對工人剝削
三.平等的詭論
四.對所有權的反證
五.所有權作為政府存有的根本基礎
六.舉出現實例證並作結論
第七節 無政府主義的政治社會面向─
克魯泡特金(P. Kropotkin)的自由契約與互助
一.契約概念與自由契約
二.罪惡與懲罰
三.公共譴責及其作用
四.互助─隱性支撐社會構成的基礎
五.互助使進化得以實現
六.互助與人性的關係

第四章 全球化與無政府 

第一節 全球化(Globalization)及其意涵
第二節 經濟全球化的本質、影響及其問題
一.經濟全球化造成貧富懸殊
二.「美國標準」的操控
三.資本主義經濟全球化對文化價值的侵害
四.經濟全球化的「解政治」性質及其問題
第三節 全球化的哲學反省及其無政府特徵─從貝克(U. Beck)談起
一.全球主義(Globalismus)、全球性(Globalität)及全球化(Globalisierung)
二.有關全球文化聚合的論點
三.全球化的質性研究
四.世界社會的無政府面貌

第五章 無政府與現今全球形勢之間的關聯

第一節 人的存有條件中有關無政府的分析
第二節 無政府力量的作用─以嚴重急性呼吸道症候群(SARS)為例證
一.政府的指揮抑或民眾的配合
二.醫護人員無私作戰
三.民間志願團體參與協力
第三節 全球各國政府的聯合作用
一.政經強權聯合的目的和意義
二.歷史上國家政府聯合的具體事實
三.國家成為經濟體
第四節 反全球化運動(Anti-Globalization Movement)與無政府
一.反全球化的由來、議題及與全球化之間的關係
(一)反全球化來自對於全球化作用的顛覆
(二)對美國帝國主義與戰爭的反抗
(三)反對生活資源的侵略和片面瓜分
(四)地球環境問題的關注
(五)反全球化是全球化的一部份
二.無政府作為反全球化的基礎
(一)自發行動
(二)多元包容
(三)顛覆權力

結論 權力、資本與人本─一種對人類社會的未來憧憬

第一節 作為一個出發點的思考
第二節 去中心與地方化
第三節 資本主義價值觀與人本生活之間

參考文獻