宗教与暴力的前因后果（序）（转帖并翻译） (2010-04-09 05:17:21)[编辑][删除]
标签： 杂谈
本文来源：http://moses.creighton.edu/JRS/toc/SS02.html
因精力所限，仅仅翻译了序言。后面部分能否翻译，要看是否有足够的时间。若有讹误之处，欢迎各位指正。如果有哪位网友自愿翻译其余部分，本人乐观其成。这些文章版权所有者称，只要不是为商业目的，可以随意转载。
The Contexts of Religion Violence
宗教与暴力的前因后果
Introduction
序言
Ronald A. Simkins, Creighton University
[1] When the terrorists who flew airplanes into the World Trade Towers on September 11, 2001, and their supporting organization, Al Qaeda, used the rhetoric of Islam to justify their actions, the problem of religion and violence entered the public square in an unprecedented and urgent way that it had not in recent U.S. history. Whereas much of the public discourse of the twentieth century focused on the dangers of ideology – fascism on the right and communism on the left – the twenty-first century has given birth to a new enemy: the religious extremist. Religion had previously served a positive social role, such as the religion of Martin Luther King Jr. and others that was a catalyst for peace and social change during the Civil Rights Movement. With 9/11 religion became the legitimation of mass murder. Moreover, the problem of religion and violence posed by the terrorism of 9/11 was compounded by the fact that the new enemy spouted its hate through a religious rhetoric with which most Americans were unfamiliar.
【1】2001年9月11日，当恐怖分子驾机撞入世贸大厦双塔，而支持他们的组织，即阿尔凯达用伊斯兰教的词句证明其正当性的时候，宗教与暴力问题以美国历史上前所未有的形式进入公众视野。如果说二十世纪公众讨论集中在意识形态的危险性——右有法西斯主义左有共产主义——二十一世纪又诞生了一个新的敌人：宗教极端主义者。宗教曾经扮演过正面的社会角色，比如马丁-路德-金和其他一些人的宗教在民权运动中催生了和平和社会变革。随着9/11宗教成了大规模屠杀的合法外衣。更有甚者，9/11恐怖主义带来的宗教和暴力问题又和新的现实纠合在一起，即这个新的敌人通过宗教词句煽动仇恨，对此多数美国人还不熟悉。
[2] At the beginning of the twenty-first century, Islam was a minority and little understood religion in the United States. In the wake of the 9/11 attacks, the Bush administration repeatedly defended Islam by distancing the terrorists from their own religion. In public addresses, President Bush claimed: “The face of terror is not the true faith of Islam. That’s not what Islam is all about. Islam is peace. These terrorists don’t represent peace. They represent evil and war” (17 September 2001, Islamic Center of Washington, D.C.), and “The terrorists are traitors to their own faith, trying, in effect, to hijack Islam itself” (20 September 2001, Joint Session of Congress). Perhaps the Bush administration sought to reject the religious overtones of 9/11, or to reassure American citizens that their Muslim neighbors are not terrorists, and certainly the President sought to appease our Muslim allies in the Middle East and Asia. But can the role of religion in general, and Islam in particular, in the violence of 9/11 and subsequent terrorist attacks in Madrid, Bali, and London be so easily dismissed? Were the terrorists’ religious convictions inauthentic or inconsequential?
【2】在二十一世纪初，伊斯兰教在美国只是少数且很少为人知的宗教。当9/11攻击的恶梦醒来，布什政府用拉开恐怖分子和他们的宗教信仰的距离的手法反复为伊斯兰教辩护。在公共演说中，布什总统宣称：“恐怖的形象不是伊斯兰教真正的信仰。那不是伊斯兰教的全部。伊斯兰教是和平。这些恐怖分子不代表和平。他们代表邪恶和战争”（2001年9月17日，华盛顿伊斯兰中心），以及“恐怖分子是他们的宗教信仰的叛徒，实际上绑架了伊斯兰教本身”（2001年9月20日，国会联合会议）。也许布什政府试图排除9/11事件的宗教色彩，或者向美国公民保证他们的穆斯林邻居不是恐怖分子，并且总统当然要安抚我们在亚洲和中东的穆斯林盟友。但是总的来说，宗教特别是伊斯兰教，在9/11以及随后的马德里、巴里和伦敦的一系列恐怖攻击中的作用，能这样轻易就否定了吗？恐怖分子的信仰是非正统或者不合逻辑的吗？
[3] Although the statement “Islam is peace” is a common misunderstanding of its etymological meaning (Islam is related directly to al silm, “submission,” and only secondarily to al salaam, “peace”), the Qur’an does present Islam as a peaceful and tolerant religion. The Qur’an states, for example, “Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things” (2:256, Yusuf Ali), and “Say ye: ‘We believe in Allah, and the revelation given to us, and to Abraham, Isma’il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in Islam)’” (2:136). But the Qur’an also includes numerous statements supporting violence, such as: “Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya [a tax imposed on non-Muslims] with willing submission, and feel themselves subdued” (9:29). According to the Qur’an, God is compassionate and merciful, but uses violence or the threat of violence to punish the wicked and ensure the faithfulness of believers. The violence that pervades the Qur’an makes it impossible to accept the simple equation that “Islam is peace.”
【3】虽然“伊斯兰教是和平”这个叙述是词源含义上常见的误解（伊斯兰和al silm直接相关，即“顺从”，相似于al salaam，“和平”），古兰经没有把伊斯兰教解释为和平的和宽容的宗教。例如，古兰经说，“对于宗教，绝无强迫；因为正邪确已分明了。谁不信恶魔而信真主，谁确已把握住坚实的、绝不断折的把柄。真主是全聪的，是全知的。”（2:256, Yusuf Ali），以及“你们说：‘我们信我们所受的启示，与易卜拉欣（亚伯拉罕）、易司马仪（以实玛利）、叶尔孤白（雅各）和各支派所受的启示，与穆萨（摩西）和尔萨（耶稣）受赐的经典，与众先知受主所赐的经典；我们对他们中任何一个，都不加以歧视，我们只顺真主（上帝）。”（2:136）。但是，古兰经也包括了很多支持暴力的叙述，比如：“当抵抗不信真主和末日，不遵真主及其使者的戒律，不奉真教的人，即曾受天经的人，你们要与他们战斗，直到他们依照自己的能力，规规矩矩地交纳丁税[一种强征非穆斯林的税]。”根据古兰经，神是大慈大悲的，但是却用暴力或暴力威胁来惩罚邪恶和保证信仰者的忠诚。遍及古兰经的暴力使（我们）不可能接受简单的等式“伊斯兰教是和平”。
[4] Judaism and Christianity are no better off. The violence that is depicted in the Hebrew Bible (Old Testament or TaNaK) is well known: God sends down sulfur and fire from heaven to destroy Sodom and Gomorrah. After repeatedly causing the Egyptians to suffer through numerous plagues, God kills all first born males and then incites the Egyptian army to pursue the Israelites so that God can kill them at the Red Sea. God leads the Israelites into the Promised Land with instructions that they should annihilate the Canaanite population. The God of the Bible also acts violently against his own people. God makes a covenant with Israel on Mount Sinai and threatens violence if the Israelites do not obey God or observe God’s commandments. When the Israelites fail to follow God’s covenant, God brings foreign armies in war against them, resulting finally in the destruction of Jerusalem and the exile of his people to Babylon.
【4】犹太教和基督教也好不了多少。希伯来经书（旧约全书或TaNaK）中暴力的描述尽人皆知。神从天上降下硫磺和火毁灭了所多玛城和蛾马拉城。在给埃及人带来多次瘟疫之后，神又杀死了所有的头生子，然后又引诱其继续追击以色列人，以便神能够在红海边杀死他们。神带领以色列人进入应许之地，并指导他们应当消灭迦南人。圣经中的神对自己的子民也采用暴力。神和以色列在西奈山立约，并对以色列人不顺从神或者不遵守神的诫命以暴力威胁。当以色列人未能遵从神的立约之时，神就把外部敌人带来对他们发动战争，最终导致耶路撒冷的毁灭和他的子民流亡巴比伦。
[5] In the Christian tradition, Jesus has been credited with preaching peace: “Love your enemies and pray for those who persecute you” (Matthew 6:44, NRSV) and “Do not resist the evildoer. But if anyone strikes you on the right cheek, turn the other also” (Matthew 6:39). Yet there are other texts that would seem to support violence, even violence within the home: “Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and one’s foes will be members of one’s own household” (Matthew 10:34-35). Indeed, even the crucifixion would seem to give an ambiguous message regarding violence: of a Son, who willingly submits to the violence of others; of a Father, who demands a violent sacrifice.
【5】在基督教传统中，耶稣一直被赋予宣扬和平的荣誉：“只是我告诉你们：要爱你的仇敌，为那逼迫你们的祷告”（马太 6:44, NRSV）以及“只是我告诉你们，不要与恶人作对。有人打你的右脸，连左脸也转过来由他打”（马太 6:39）。可是也有其他文字看来支持暴力，甚至是家庭暴力：“ 不要以为我是带和平到世上来的；我并没有带来和平，而是带来刀剑。我来是要使儿子反对他的父亲，女儿反对她的母亲，媳妇反对她的婆婆。人的仇敌就是自己家里的人。”（马太 10:34-35）。确实，甚至耶稣被钉十字架都被赋予模棱两可的暴力色彩：在子，情愿顺从他人的暴力；在父，要求暴力的献祭。
[6] The problem of religion and violence is not simply the misappropriation, or “hijacking,” of a religious tradition by those who otherwise do not embody the religion. The religious tradition of Muslims, as well as Jews and Christians, is itself filled with violence. In other words, the problem of religion and violence is inherent in Judaism, Christianity, and Islam and perhaps also to the very nature of religion. Drawing upon the work of Paul Tillich, Richard Hecht claims in this volume that religion is all about meaning – religion uses symbolic communication, behavior, persons, places, and objects to articulate that which is ultimate – and it is religion’s role in meaning-making that links it to violence: “It is not just that religion provides justification for acts of ultimacy, acts of violence, but is essential to it. Religion is thus not hijacked by bad people to justify evil acts. Religion is the carrier of meaning, often meanings that are contradictory, but always about meaning” (¶19). Because religion may bear violent as well as peaceful meanings, the problem of religion and violence invites us to explore the circumstances and conditions of the violence and the purposes to which the religion is put.
【6】宗教与暴力问题并非简单的由那些本非某宗教成员者所盗用，或曰“绑架”该宗教的传统。穆斯林的宗教传统，就像犹太教徒和基督徒的宗教传统一样，本身就充满暴力。换句话说，宗教与暴力问题是犹太教、基督教和伊斯兰教固有的，甚至就是宗教的本质。在Paul Tillich工作的基础之上，Richard Hecht在本书中宣称宗教完全是象征——并且宗教的角色就是制造象征，并与暴力联系起来：“宗教不仅为极端行为和暴力行为提供正当性，而且是这些行为所必需。因此宗教不是被坏人绑架以证明邪恶为正当。宗教是象征的载体，而且往往是矛盾的象征，但这就是宗教的全部”（第19节）。因为宗教在和平象征的同时也带有暴力象征，所以宗教和暴力问题迫使我们探索暴力的环境和条件以及把宗教加于其上的目的。
[7] In the present volume, ten scholars examine historically, socially, culturally, and religiously diverse cases of religion and violence. Their purpose is not to discover some common or universal explanation for the nexus of religion and violence – such theories are in abundance – nor to offer solutions to the problem of religion and violence, though their work might aid in that effort. Rather, their purpose is simply to understand the contextual particularities of specific cases of religion and violence. In an age that is becoming characterized by religious conflicts and extremism, the problem of religion and violence needs to be recognized as a problem that unites rather than divides Jews, Christians, and Muslims. All seek to promote peace and justice in the world, yet all must confront the violence in their own tradition. Understanding the contexts of religion and violence is but a first step.
【7】在本卷中，十名学者从历史、社会、文化和宗教角度研究了广泛的宗教与暴力的实例。他们的目的不是为了找到关于宗教和暴力关联的共同或者统一的解释——这样的理论已经很多了——也不是为了提供宗教与暴力问题的解决方法，虽然他们的工作可能对这样的努力有帮助。他们的目的只是为了了解宗教与暴力个别案例的前因后果。在这个宗教冲突和极端主义盛行的年代，我们需要认识到把犹太教徒、基督徒和穆斯林联合起来而不是分裂他们，这是一大难题。所有人都要和平和公正，可是所有人也都要面对他们传统中的暴力倾向。了解宗教和暴力的前因后果仅仅是第一步。
[8] Most of the papers in this volume were originally presented at “Religion and Terrorism in Context,” a symposium sponsored by the Kripke Center at Creighton University on November 14, 2005. Noreen Herzfeld was not a participant at the symposium, but her work on the massacre of Muslims at Srebrenica, Bosnia, was recommended by Vern Neufeld Redekop, and we are pleased to include it in this volume.
【8】本卷中多数文章源自“宗教和恐怖主义的关联”，一个在2005年11月14日由Creighton University的Kripke Center赞助的学术研讨会。Noreen Herzfeld没有参加这个研讨会，但是她的关于波斯尼亚Srebrenica对于穆斯林的屠杀的文章，受到了Vern Neufeld Redekop的推荐，我们也很高兴把该文收入本卷中。 |
狗仔卡
发表于 2011-8-16 06:01 PM
提升卡
置顶卡
沉默卡
喧嚣卡
变色卡
发表于 2011-8-20 03:56 PM
人家比你正宗多了。