思潮丨激进正统二十四论题（24 theses of Radical Orthodoxy）

24 theses of Radical Orthodoxy

Anonymous / 著

同塵 / 译

1.Radical Orthodoxy rejects as sophistic all theological celebrations of secularization.

激进正统拒绝所有对世俗化的神学庆祝，视其为诡辩。

2.It wishes to break with the reactive character of much twentieth-century theology which merely embraces or opposes secular tendencies without setting its own agenda.

激进正统试图打破大多数二十世纪神学的被动性，即，仅是拥抱或反对世俗化趋势，而非设定自己的议程。

3.Radical Orthodoxy believes that theology alone gives a true account of the real: the question of being must therefore be handled in terms of analogy and participation.

激进正统相信，唯有神学能真正地描述真实：存在的问题必须从类比和分有的角度来处理。

4.One can only speak of God indirectly, so theology is always speaking of something else: culture, society, history, language, art, nature. Therefore theology is more mediatory than neo-orthodoxy allowed; it is not just one more positive discourse. To deny mediation is paradoxically too modern, too liberal.

人只能间接地谈论天主，所以神学总是言说他者：文化、社会、历史、语言、艺术、自然。因此神学比新正统派（按：指巴特及其流裔）所认为的更具调解性；神学不仅仅是另一种实证话语。否认调解，恰恰吊诡地太过现代、太过自由。

5.Although Radical Orthodoxy is more mediatory it is also less accommodating than neo-orthodoxy. It regards no element in secular discourse as sacrosanct and sees no limit as to how a theological discourse may change our perspective on anything. Therefore Radical Orthodoxy defers to no experts and engages in no ‘dialogues’, because it does not recognize other valid points of view outside the theological.

尽管激进正统更具调解性，但它也并不比新正统派更圆融。它认为世俗话语中并无神圣不可侵犯的元素，并且认为神学话语如何可能改变我们对任何事物的看法这一点绝不受限。因此激进正统不服从专家，也不参与对话，因为它不承认神学以外的其他有效视角。

6.Radical Orthodoxy believes that all thought of being which brackets God is nihilistic.

激进正统相信一切将天主括出的存在之思都是虚无主义的。

7.Radical Orthodoxy believes that nihilism is nearer the truth than humanism, because it recognizes the unknown and indeterminate in every reality and because it is true that without God there is nothing. One can add that humanism is nihilism unable to recognize itself and therefore also naive or cynical or both.

激进正统相信虚无主义比人文主义更接近真理，因为它承认所有可能实在中的未知和不定，因为的确如此，没有天主就空无一物。我们可以补充说，人文主义是未能认出自己的虚无主义，因此要么天真，要么愤世嫉俗，要么二者兼有。

8.Radical Orthodoxy, while rejecting all metaphysical construals of God as object is suspicious of theologies which tend to absolutize and fetishize negativity, contradiction, tragedy, ambiguity and confusion (such a mode of the mystical is all too akin to nihilism). In Dionysus the via negativa is actually the affirmation of ungraspable plenitude.

激进正统一方面拒绝一切将天主对象化的形上学解释，一方面怀疑倾向于将否定性、矛盾、悲剧、歧义与混乱绝对化和偶像化的神学（这种神秘模式太接近虚无主义了）。事实上，托名狄奥尼修的否定之路是对不可理解的丰富的肯定。

9.Radical Orthodoxy believes that modern rationalism is itself nihilistic and that postmodernism is only the true logic of modernity. It rejects both the Kantian exaltation of the sublime and the Hegelian restoration of a gnosis which displaces faith and ontologises evil.

激进正统相信现代理性主义本身就是虚无主义的，而后现代主义只是现代性的真正逻辑。激进正统同时拒绝对崇高的康德式举扬和对灵知（灵知取代信仰，并将恶本体论化）的黑格尔式复兴。

10.Theology before Duns Scotus must be continuously re-read and reclaimed, and its relation to thinkers who opposed the post-Scotist development carefully reflected upon. Good and bad in the enlightenment legacy must be sifted; since the enlightenment both reacted against and perpetuated a deformed Christendom.

司各都之前的神学必须不断重读和再造，它与反后司各都主义发展的思想家的关系需要仔细思考。启蒙运动的遗产有好有坏，必须加以筛选；因为启蒙运动既反对变形的基督宗教，又使其长存。

11.Radical Orthodoxy utterly rejects the cynicism and pseudo-adulthood of the present age which scorns (or fetishizes) childhood, nature, romance and hope. It holds that cynicism is self-confirming, irrefutable and hopeless, while hope is self-confirming, irrefutable and hopeful. Therefore it is to be preferred.

激进正统全然拒绝现代的犬儒主义和伪成年文化，它们或者轻蔑或者迷恋童年、自然、浪漫和希望。激进正统认为犬儒主义是自我肯定的、不可辩驳的和无望的，而希望是自我肯定的、不可辩驳的和充满盼望的。因此希望是更好的。

12.The special relationship of Platonism to Christianity is to be affirmed: simple dualisms of Hebrew and Hellenic are rejected. Eros and Agape are inseparable.

柏拉图主义与基督宗教的特殊关系需要肯定：简单的希伯来和希腊的二元论被拒斥。欲爱和圣爱不可分离。

13.As much as the secular, most pietisms are disliked since, as advocating the ‘spiritual’ they assume there is a secular. Radical Orthodoxy rejoices in the unavoidably and authentically arcane, mysterious, and fascinatingly difficult. It regards this preference as democratic, since in loving mystery, it wishes also to diffuse and disseminate it. We relish the task of sharing a delight in the hermetic with uninitiated others.

正如世俗一样，大多数寂静主义都不受激进正统欢迎，因为当寂静主义拥护“属灵”时它预设了有一个“属世”。激进正统以不可避免的、本真的玄秘、神秘和迷人难题为乐。它认为这种偏爱是民主的，因为在爱慕奥秘的同时，它也希望传播和扩散奥秘。我们乐于与外行人分享秘传之事的喜悦。

14.Radical Orthodoxy is focused on the recovery and non-identical repetition of an authentic pre-Scotist Catholicism. It finds elements of an authentic continuation of the same in High Anglicanism, but also in many other places and countries as well. It detests evangelicalism, because it is creepy, voluntaristic and therefore nihilistic.

激进正统致力于恢复和非单调地重复司各脱主义之前的真正的天主教。它在圣公会高派中发现了这一传统本真的延续，但同样也存留于其他许多地方和国度。激进正统厌恶福音派，因为它是怪异的、唯意志论的，因此是虚无主义的。

15.Radical Orthodoxy pursues a unique politics. It remains socialist, and is not reconciled to the capitalist market, but rejects state solutions and holds that socialism can only arrive through co-operative production and banking and continued re-negotiation in democratic forums of fair profits and salaries. A new mode of universal gift-exchange is to be sought. The church itself is understood as the event of true community, now and eternally. Despite or because of its socialism Radical Orthodoxy also believes in a Platonic rule of the best and seeks to balance ‘spatial’ democracy with a temporal education into collectively recognised excellence. It assumes that if one denies all hierarchy, all that remains is the hierarchy of money and brute force.

激进正统追寻一种独特的政治。它是社会主义的，因此与资本主义市场并不相容，但它又拒绝国家调控，并认为社会主义只有通过合作生产和资金流动、借着民主论坛来持续协商公平利润和合理工薪才能实现。需要寻找一种全新的普遍的礼物交换模式。教会被理解为真正的共同体，现在直到永远。尽管（或者正因）它的社会主义倾向，激进正统也相信柏拉图的最佳统治，寻求在“空间”民主和导向共同肯认卓越的现时教育间的平衡。激进正统假定，如果否定所有的等级制度，剩下的就只有金钱和暴力的等级制度。

16.It remains unrepentantly of commercial culture, though equally of any high culture which combines nihilism, cynicism and snobbishness. It rejects both new ‘youth art’ (Britart, Drug-ridden novels etc) and tired suburban humanism. It looks for a new metaphysical art that will neither be mere diversion nor supposedly insightful commentary, but liturgical expression. To see reality in time, art must also see the ideal, the eternal. And when it does so, it must shape, not just fictions, but the whole of our lives. Instead of both low art and high art, Radical Orthodoxy advocates a transcendent art which will craft everything, down to the most mundane.

激进正统坚决反对商业文化，也同样反对任何掺有虚无主义、犬儒主义和势利的高雅文化。激进正统拒绝新的“青年艺术”（英国青年艺术家Young British Artists，Drug-ridden小说，等等）和疲惫的郊区人文主义。它寻求一种新的形上学艺术，既不是单纯的消遣也不是所谓的深刻评论，而是礼仪性的表达。如果要在时间中观照实在，艺术必须同时看到理想，看到永恒。当它这样做的时候，它必定会塑造我们的整个生命，而不仅仅是虚构叙事。既非低俗，又非高雅，激进正统提倡一种超越的艺术，它将精心锻造一切，直至最为平凡之物。

17.There is to be, Radical Orthodoxy would hope, no more ‘leisure’, but instead ritual celebration. Without ritual, there is no joy, which is why there is no more dancing. The spirit of Thaxted is constantly to be re-invoked. Work is seen as part of human dignity, but only if creative and contributive to the common good. It notes that today ‘serious’ people are serious over trivia, and never stop working for nothing. It maintains that every human action – including the most ordinary – should be offered as a liturgy.

激进正统希望，将不再有“闲暇”，取而代之的是礼仪庆典。没有礼仪就没有欢乐，这就是为什么不再有舞蹈。萨克斯特德的精神不断地被重新唤醒。工作被视为人类尊严的一部分，但只有在它是创造性的且对共同善有所贡献的情况下。激进正统指出，今天“严肃”的人哪怕对待日常琐事都很严肃，而且为虚无而劳作，永无休止。激进正统坚持，任何人类行动，包括那些最为日常的，都应该献为礼仪。

18.The return of neo-positivism and neo-Darwinism is regarded with the utmost derision and hostility. The new Faustian transformations of nature and humanity via biotechnology are also opposed, not because nature may never be changed, but because they are destroying many realities, including human reality as hitherto understood, which are to be seen as intrinsically valuable.

新实证主义和新达尔文主义的回归受到了极大的嘲笑和敌视。通过生物技术来新浮士德式地转变自然和人也遭到了反对，不是因为自然应该永不改变，而是因为生物技术正在破坏许多实在，包括迄今为止所理解的人类实在，它们被视为具有内在价值。

19.Just as the commodification of nature is eschewed, so too is the commodification of language and the reduction to information. Virtual reality is seen as promoting the notions of infinite inter-substitutability and pure flux. Radical Orthodoxy takes these as threatening to destroy the beauty and teleology of the actual, and to remove both the capacity for sustained abstract reflection and direct sensual encounter with the embodied.

正如要避免自然的商品化，同时也要避免语言的商品化，避免语言被还原为信息。虚拟实在被视作促进了无限的交互替代和纯粹流动的概念。激进正统认为这些都是威胁，会破坏实存之物的美和目的论，也会同时消除人持续抽象反思和与肉体直接感官接触的能力。

20.Single issue cultural politics are regarded as narcissistic and inherently in league with capitalism.

单独拎出文化政治来讨论被认为是自恋的，且内在地与资本主义合谋。

21.Old sexual puritanism and recent commodification of sex are both opposed: indeed opposed as the same thing. Modernity is viewed as increasingly de-eroticizing; childbirth and sexual love must not be prised apart.

旧时的性清教主义和近日的性商品化都遭到了反对：实际上，它们是作为同一回事而遭到反对的。现代性被视为越来越去欲爱化；生育和性爱不能分离。

22.As to feminism: it is crucial that liturgical processions be led by women carrying flowers.

至于女权主义：礼仪游行由手捧鲜花的女性来领队是极为重要的。

23.Radical Orthodoxy rejects the idolization of academic ‘politeness’, as part of that legacy of civic humanism which substituted ‘manners’ for a true liturgical order grounded in a collectively shared vision. Indeed, the Devil is known for his civility.

激进正统拒绝学院式“彬彬有礼”的偶像化，作为公民人文主义遗产的一部分，它用“礼节”取代了建立在共同愿景之上的真实礼仪秩序。事实上，魔鬼以礼貌著称。

24.Our maxim is: Repent, Resist, Receive and Repeat.

我们的座右铭是：忏悔、抵抗、领受和重复。

24 theses of Radical Orthodoxy