在 19 世纪晚期， “philosophy”一词以奥古斯特 ·孔德实证哲学的形式传入日本，就在同时，相同的哲学传入拉丁美洲。尽管“philosophy”在两地的诞生有着相当多的相同点，但这里有一个很大的不同。日本长期有着学习中国文化的传统。这一传统不仅使得日本学者在经历长时间闭关锁国后（ 1639-1854）向西方世界开放时热切地吸收新思想，还在他们的内心中催生未来选择哪条路的矛盾 。在那时 , 想确立 “philosophy”译词的学者之一是日本启蒙思想家西周。用哲学（tetsugaku）一词表示“ philosophy”就是西周的创设。尽管希腊语“ philosophia”按照字面意思翻译为希哲学（kitesugaku）——希（ki，love）相当于 philo，而哲 （ tetsu ，wisdom）对应 sophia— —是西周的最初的想法，但西周马上放弃这个用法并将传入日本 的“philosophy”一词翻译简化为哲学（tetsugaku，learning of wisdom），这与苏格拉底式的 philosophy 概念大相径庭，后者是指由无知之知所驱使的爱 / 追求智慧。西周想要去创设一个与中国思想不同的新概念，并且这个概念能作为“科学之科学”在大学教育中教授。大学教育也是当日本向西方世界学习时西周就马上投身参与的事情。当加藤1877 年是东京大学的综理时，
在 19 世纪晚期， “philosophy”一词以奥古斯特 ·孔德实证哲学的形式传入日本，就在同时，相同的哲学传入拉丁美洲。尽管“philosophy”在两地的诞生有着相当多的相同点，但这里有一个很大的不同。日本长期有着学习中国文化的传统。这一传统不仅使得日本学者在经历长时间闭关锁国后（ 1639-1854）向西方世界开放时热切地吸收新思想，还在他们的内心中催生未来选择哪条路的矛盾 。在那时 , 想确立 “philosophy”译词的学者之一是日本启蒙思想家西周。用哲学（tetsugaku）一词表示“ philosophy”就是西周的创设。尽管希腊语“ philosophia”按照字面意思翻译为希哲学（kitesugaku）——希（ki，love）相当于 philo，而哲 （ tetsu ，wisdom）对应 sophia— —是西周的最初的想法，但西周马上放弃这个用法并将传入日本 的“philosophy”一词翻译简化为哲学（tetsugaku，learning of wisdom），这与苏格拉底式的 philosophy 概念大相径庭，后者是指由无知之知所驱使的爱 / 追求智慧。西周想要去创设一个与中国思想不同的新概念，并且这个概念能作为“科学之科学”在大学教育中教授。大学教育也是当日本向西方世界学习时西周就马上投身参与的事情。当加藤1877 年是东京大学的综理时，
在 19 世纪晚期， “philosophy”一词以奥古斯特 ·孔德实证哲学的形式传入日本，就在同时，相同的哲学传入拉丁美洲。尽管“philosophy”在两地的诞生有着相当多的相同点，但这里有一个很大的不同。日本长期有着学习中国文化的传统。这一传统不仅使得日本学者在经历长时间闭关锁国后（ 1639-1854）向西方世界开放时热切地吸收新思想，还在他们的内心中催生未来选择哪条路的矛盾 。在那时 , 想确立 “philosophy”译词的学者之一是日本启蒙思想家西周。用哲学（tetsugaku）一词表示“ philosophy”就是西周的创设。尽管希腊语“ philosophia”按照字面意思翻译为希哲学（kitesugaku）——希（ki，love）相当于 philo，而哲 （ tetsu ，wisdom）对应 sophia— —是西周的最初的想法，但西周马上放弃这个用法并将传入日本 的“philosophy”一词翻译简化为哲学（tetsugaku，learning of wisdom），这与苏格拉底式的 philosophy 概念大相径庭，后者是指由无知之知所驱使的爱 / 追求智慧。西周想要去创设一个与中国思想不同的新概念，并且这个概念能作为“科学之科学”在大学教育中教授。大学教育也是当日本向西方世界学习时西周就马上投身参与的事情。当加藤1877 年是东京大学的综理时，
The Articulation of Confucianism in United Nations' Deliberations and theIntegration with Culturally Compatible Perspectives on Human RightsThe Articulation of Confucianism inUnited Nations’ Deliberations and theIntegration with Culturally CompatiblePerspectives on Human Rights李季鸿 ** 译者简介：李季鸿，山东师范大学法学院。本文原作者：伊涛；本文中文版刊登在《国际儒学》（中英文）2024年第2期；署名单位：山东师范大学法学院。
historical jurisprudence represented byFriedrich Carlvon Savingy emphasizedthat only delving into the historical andcultural tradition of countries and nationsis able to realize the true foundation ofthe stipulation of law.3
“For God so loved the world, that he gavehis only begotten Son, that whosoeverbelieveth in him should not perish,but have everlasting life.” (John 3:16)
55555Undoubtedly the admonishment of thegod adopted an “either or” statement,in the meantime expressing the temptingpromise. The centralized hegemonic setupimplicitly has the forceful imposition ofvalues, explicitly highlighting the lack ofinclusiveness in Western culture, whichis based on the Bible . And the Bible isprecisely the origin of Western culture.131313131325According to this, the conception of thecentralization, hegemony and fight isthe common constitution of the westernthought, which is the consensus of theacademic circle.1414141414
conception of “Ren ( 仁 ) ” that year.Because it was unable to find the propervocabulary to translate “Ren ” in theEnglish world, based on the graphematicstructure15
it is by nurturing others with ‘Shan ’that one could subdue others’ heart andgovern the world.77777” In conclusion, it isbetter to subdue others with “Shan ”than in forces, but the people 18wouldnever be conquered. Thus Nurturingpeople with “Shan ” shall subdue theworld. As is supported, nurturing peoplewith “Shan ” is the destiny of thecouncil. Clearly, using the Confucianismculture to express his opinion is 1212121212ZhangPengchun’s usual habitual practice. Andthe behavior that Zhang Penchun broughthis knowledge reserve of Confucianisminto the human rights commissionindicated that since his participationinto the Human Rights Commission, it
the Confucianism isn ’t the best option,using it is still considered the least badoption.24It is noteworthy that ZhangPengchun constantly liked to expresshis Confucianism feelings, which couldbe taken for the reasons of his action ofsupporting the Confucianism culture inthe United Nation. But possessing certainknowledge doesn’t indicate someone hasto advocate corresponding knowledge.Zhang Pengchun possessed the theWestern study in the meantime, but on thecontrary he didn’t advocate the Westernculture knowledge that time. Moreimportantly, once he emphasized thatonly through working out the universalproblems, all circles would finallyachieve the mutual comprehension. Thisindicated that it is problem-oriented thatthe Confucianism culture step onto theworld stage that time. According to thesaying of the scholar, after the WorldWar II, the nations bears numerousscars, but the international situationwas still turbulent. At that time, the UNconferences were concerned about aseries of issues,including how to preventwars from happening again and healthe psychological trauma of war for allmankind, reject racism and genocide,abolish slavery, protest against the useof torture, protect women and children,and treat ethnic minorities equally.2222222222
“Zhong shu”( 忠恕 ). “Zhong” meansthat the man of humanity wishing to besuccessful himself, seeks to help othersto be success; wishing to develop himself,seeks to help others to develop. ( 论语 · 雍也 ). It indicates that we should not onlythink about ourselves but help others,which strongly points out that one’ sheart couldn’ t only contain oneself butto contain others.34 From “Shu” to “Zhong”,on the premise of non- violation amongthe people, it is absolutely success whichcould be regarded as the smooth fluencyof “Ren”11111 between one another.While drafting the UDHR, ZhangPengchun advocated “Zhongshu( 忠恕 ) ” and “ Harmony withoutuniformity” , which was really not topromote Confucianism culture. If onlythe Confucianism culture were used inthe international affair, it would resultin the another supremacy. So the reasonwhy we advocate the Confucianism is torender it as the character of mediation,which promote the cultures to co-exist,ensuring the situation of harmony insteadof confronting each other. It cannot bedenied that Montesquieu’ s natural lawand Savigny’ s historical jurisprudencemay find less affinity with religiousbeliefs in the Western world but insteadbe compatible with Confucianism culture.In fact, it could be argued that only underthe influence of Confucianism culturecan the theories of Montesquieu andSavigny truly be perspicuous. Since theThe Articulation of Confucianism in United Nations' Deliberations and theIntegration with Culturally Compatible Perspectives on Human RightsConfucianism culture was written into theArticle 1 of the UDHR, so the underlyingconnotation recognized it was necessaryto use Confucianism culture to mix thedifferent culture. Thus the Article 1belongs to the framework which containsdifferent culture. This is the main contentof the perspective of cultural-compatiblehuman rights. Owing to the fact thatthe perspective of cultural-compatiblehuman rights is rooted in the Article 1of the UDHR, it naturally possesses deepconnotation of Confucianism culture.If the West imposes its universalismof human rights, it can ’t ensure theconcept of human rights have enoughcultural connotation. Non - Westerncountries accepting Western universalvalues may undermine their own culture,which would lead to a uniform, Western- defined human rights concept in aglobal scale. Since it needs underminingits own culture, and accept the Westernculture, the confrontation with eachother is unavoidable, which reflectsthat the universalism of human rightsis easily to destroy the original cultureof other countries. The saying that thehuman rights and the culture is closelyunited is no longer mentioned. But eventhe final winner is the Western culture.The key question is that, once the non-Western countries accept the Westernuniversalist values, the concept of the
human rights wouldn ’t exist, neitherwould the Western culture. Therefore,whether the universalism of human rightscould be rooted in the land of the non-Western countries is still in doubt.29
in Chinese philosophy denotes a cultivated ethical-metaphysical excellence rooted in cosmic harmony (Dao),emphasizing relational virtue, contextual adaptability, and self-transformation,while morality is based on thecomplex meaning of words,such as justice, equality and freedom.4There is clear difference in their substantialcontent, the existential form and the evaluation criteria. If some scholar insist on using “道德”as the translationof “morality”，there is still in doubt that whether there is no logic or extent difference between two words.And whether “道德”or“morality”is a kind of local knowledge is still worthy-disputable. Briefly, it is betterto translate “morality”as “fundamental value criterion”or “prevailing value criterion”according to thedifferent context.
mutual respect and insisting on the basicharmony through the way of respectingrights. In conclusion, the Confucianismculture could lie in the exterior dimensionof the rights and dignity equality, andthe interior of themselves, supportingthe improvement of their quality. Theperspective of cultural-compatible humanrights is enhanced by Confucianismculture internally and externally, thusgaining the depth and complexity, whichindicates the deep connotation of theConfucianism.When viewed through Confucianideals of “Zhong Shu( 忠恕 )”, someonedon’ t want my rights violated, whichbecome the reason if infringing others.This means someone must keep anypotentially infringing thoughts to oneselfinner heart and not voice it or act onthem. In this way, the mutual right is therecognition of there is a right boundary.One may graze it in heart, whichindicates the “Shu( 恕 )” render us frominfringing each other. The “Zhong( 忠 )”20would also render people to undertakethe burden of mutual achievement. “Shu”is to be direct in restraining yourself andbenefiting others indirectly. Forgiveness isto directly restrain oneself, and indirectlybenefit others.