Cui Weiping 崔卫平

Hi all, 

Happy New Year. I hope to introduce Cui Weiping, an influential female writer and academic. 

The China Story has an entry of Cui Weiping:

"Cui Weiping is a public intellectual and a professor at the Beijing Film Academy whose work focuses on literary theory, political philosophy and eastern European intellectual and political culture".

Born in 1956 in Jiangsu province, Cui Weiping received her Masters Degree in Chinese Literature from Nanjing University in 1984 and has since then been teaching at Beijing Film Academy. She became a professor in 1999. Cui Weiping has close to 250,000 followers on Sina Weibo.

Based in Beijing she is also a freelance writer, translator, movie critic, and political essayist.  Her books include Prior to Justice (2005), The Narratives of our Time (2008), Thoughts and Nostalgia (2010), and Attractive Lies (2012).  She has also translated Václav Havel’s Toward a Civil Society and Collective Works, both of which have been published underground in China.

Again according to China Story, "in the mid-1990s, Cui began translating Václav Havel’s The Power of the Powerless (Moc bezmocných) and other essays, circulating them privately among friends and colleagues. They’re now available online, as well as in a print edition published in Taiwan, but they have not been printed in an officially-approved edition on the mainland. She has also translated Ivan Klima’s essay collection The Spirit of Prague 布拉格的精神(1998)".

I have been reading one of her books called Thoughts and Nostalgia in Chinese and find it very interesting. It was published in 2010 by Beihang University Press. In this book she collected articles on current affairs, combined with review of Western philosophy. I have picked up some excerpts to share with you. 

Thoughts and Nostalgia

《思想与乡愁》

Cultural Modernism like a maze

迷宫般的文化现代性

There are many forms that people look for as their "spiritual home" - religion, traditional culture, all kinds of Qigong, etc. They always hope to find a spiritual haven that could make them happy ever after. They hope to submit themselves once and for all, so that they will never need to bother, especially tolerate conflicts from everyday's different spiritual values and they don't need to answer all sorts of new questions that come up all the time. The deceased writer Wang Xiaobo commented on this in the end of the 20th century. He is very suspicious of the notion that "knowing how to recite religious rituals means you have a spiritual home". Or rather perhaps the concept of "spiritual home" is quite inappropriate. Spiritual activity is a kind of pursuit, inquiry. It is a journey to the unknown. It is to create order from chaos, and it is to shape form from mud, rather than rush to a place to settle. Circling a piece of land as their own and drawing a place as a prison is pre-modern. 

人们为自己寻找的“精神家园”还有许多--宗教，传统文化，各种气功，等等。总是希望能找到某个一劳永逸的精神乐土，能够一次性地将自己交付出去，永远也不要再烦神，尤其是不必忍受每天不同的精神价值之间的冲撞，不必面对和回答各种新出现的问题。已故作家王小波在20世纪末就已做过评论，他十分怀疑“会背宗谱就算有了精神家园”。而也许“精神家园”这个提法本身就不恰当。精神活动是一种追寻，追索，是向着未知世界的出发，是将混沌的变为有秩序的，将混乱的变为有形式的，而不是急于找到一个安身之地。划地为己，画地为牢，那是前现代的做法。

Compared to other Chinese writers, Wang Xiaobo is a rare and conscious modernist. He borrowed the expression from Hans Christian Andersen's The Thorny Road of Honour and described his own proposal: "the humanistic undertaking is like a road of thorn on fire, and smart and enduring people walk on fire". Walking on fire means people rather endure the pain and torment of not having a "home" than selling themselves short or settling themselves carelessly on any kind of haven or utopia. It is not that he is not eroded by void. It is not that he does not feel the hollowness and dullness of the ridiculous modern life. But he rather likes to stay silent. He endures. He is able to endure. 

比起其他许多中国作家，王小波是一个少有的，自觉的现代主义者。他运用安徒生在安徒生《光荣的荆棘路》中的表达，来形容自己的方案：“人文事业就是一片着火的荆棘，智者仁人就在火里走着”。在火里走着意味着宁愿忍受没有“家园”的痛苦和煎熬，也不轻易给自己找一个归宿，一个温柔乡或乌托邦。他不是没有感受到虚无的侵蚀，不是没有感到魑魅的现代生活特有的空虚乏味，但是他宁愿采取一声不吭的方式，他熬者，他能熬。

We need a lower version of humanistic value

需要一个低版本的人性观

I call the leading principal of the humanistic value in our society a "higher version" of humanistic value. It is "high" because it has a relatively higher level of evaluation or estimate of humanistic values. Sometimes it is even so high that it lacks necessary consciousness of the defect or limits of human beings. 

我将在我们环境中发生主导作用的人性，称作一个“高版本”的人性论。所谓“高”，就是对于人性拥有一个比较高的评价和估计，有的时候甚至过高，而对于人性中所具备的缺陷，沉沦等各种有限性，缺少必要的自觉意识。

In the contrast divide between different classes, the working class is considered the most noble and exemplary - they are selfless, willing to sacrifice, etc. This symbolizes a highness of humanistic values, which is also a benchmark that is set up for everyone to follow.

在阶级对立的区分当中，劳动阶级的人性被当做高尚的，富有榜样性的--大公无私，富有牺牲精神，等等，这些代表着人性的一个高度，这个高度同时也是一个尺度，提倡人人都要以此为表率。

To deify a certain class is a consequence of the influence of a generally deifying society. People in that kind of background tend to look at the society from a perspective of awe. They use this kind of perspective to look at their reality and future, and other people. Not only in terms of skills and capability, but also on moral standards, they enter into a phase of miracle. 

将一个阶级加以神化，与一个社会普遍存在的神化气氛是相互影响的。在那种气氛之下的人们，习惯运用一种人间奇迹的眼光，来看待自己的现实和未来以及看待人们自己。......　不仅在能力上是如此，而且在道德上也迈进了一个神奇阶段。

People who are beautified and deified most are heroes and leaders. No matter they are heroes from real life that are broadcast from mass media, or heroes in arts, they are all made of special materials. Usually they can tolerate unbearable pain and test unattainable by ordinary people. They also have another common feature: they don't have emotional needs that are also shared by all human beings. Their lives come from half way in the sky, instead of from the ground. In terms of the crazy admiration of leaders, it was performed to an unimaginable degree. All the wonderful features are captured in one person, and this person is considered the "god". One sentence he utters out is worth of "ten thousand of sentences". When he passed away everyone was shocked, because since the red sun always rises from the east, he will never die. 

得到更大规模的美化和神化的，还数英雄人物和领袖人物。不管是宣传口径中现实的英雄人物还是文艺作品中的英雄人物角色，他们都是用某种特殊材料做成的，他们能够忍受常人所完全不能忍受的痛苦和考验，还有一个共同特点在于，不具有人类成员通常具有的七情六欲，他们的生命是从半空中开始的，而不是从脚下的地面开始。至于狂热崇拜领袖人物，则达到了难以想象的地步。所有伟大光芒最后都集中在一个人身上，这个人被当作“神”一般，他所说的话”一句顶一万句”。他去世的时候令许多人大吃一惊，觉得既然红太阳每天从东方升起，他就不会撒手人寰。

The so-called "lower version" of humanistic value hopes to adjust the existing understanding of humanistic values. 

所谓“低版本”的人性观，是希望对于已有的人性知识有所调整。

From the surface, it seems to mean widening people's understanding of humanistic values with a more relaxing attitude to accept all kinds of human performances. There is enough estimation and preparation to all kinds of chaos and degradation in human life. This is contrast to the quick critique that we regard things as not possibly be conducted by human beings. We believe that human beings are capable of doing anything, even the most compromising things. They are still human beings and their humanistic nature is probably not that far from yours. In terms of the possibility of shocking others and shocking to yourself, or more bluntly, in terms of the capability to conduct evil deeds, everyone is equal, there is no difference.

从表面上看，它意味着放宽对于人性的认知，以更加放松的态度，接纳人性的种种表现。对于人性中的杂芜混乱，尤其是其种种堕落和沉沦，有着足够的估计和思想准备，而不是动不动拒斥说这种事情不是人干的。要相信人能够做得出任何事情，即使是做出为人所不齿的举动，那个人也仍然是人，他的人性或许离你并不十分遥远。在同样能够做出令人震惊也令自己震惊的事情方面，或者干脆说--在同样能够作恶方面，人与人一概平等，不分高低。

However, this does not mean that we give up moral requirements on people. To the contrary, this kind of "lower version" of humanistic values is to further constrain and regulate human nature. It is to highlight -- no matter to master or transcend human nature, we need to first have a proper understanding of human nature. We need to have a good recognition of the dark sides in human nature, in stead of singing a high tune from unrealistic standpoint, or just indirectly address the issues but not confront them. The so-called "low" means that we have lower expectation and could see more human behaviour. We have enough awareness of the dark sides of human nature, therefore we will be fully awake, alert and suspicious.

然而这样说，并不等于放弃对于人的道德要求，恰恰相反，这个“低版本”的人性观，正是为了对于人性做进一步的约束和规训，是强调--不管是驾驭还是化育人性，都首先需要对于人性有正当的了解，对于人性中的阴暗面有所正视，而不是站在坡上唱高调，或者仅仅是旁敲侧击，而不做正面的直击和追击。所谓“低”即意味着，一旦放低了看人性，望见了人性的种种表现时，对于人性中那些幽暗面，便应该有这足够的意识，从而引起足够的惊醒，警惕和防范。

......

Today, "taking human as the foundation" is a notion of rich significance. It clearly outlines a new historical phase of our nation. It means that same as other nations in the world, we have entered into a modern society, or a secular society. This is a world of the people, a world based on the benchmark of human beings, instead of on God. It is no longer a world centred on the will of the God. This is an incredible step.

在今天，“以人为本”是一个非常富有意义的提法。它清楚明白地划分出我们民族一个新的历史时期，表这着我们民族与世界上其他许多民族一样，迈入一个现代社会也是世俗社会。在这里是一个人的世界，是以人为尺度的世界，而不是以神为中心，围绕着神的意志转动的世界。这一步非同小可。

However, pointing our gaze on human beings themselves, in the world of the people, we need to further ask the question: "what is the people". If we say people are complicated, multi-faceted and multi-layered there are different shifts and shades among different channels from low-tune to high-tune, then what kind of people should we be based on? What kind of people should be the benchmark? After taking over the position of god or godly powers, do human beings really have enough awareness and consciousness of their own defects, limits and degradation? We don't need to overwhelm the notion of human nature based on the principal of "the people". Of course, this question can only be asked after the notion of "based on the people". Contemporary experts and scholars need to shoulder some responsibility. Maybe we could also ask, how come "human nature" became an important notion?

然而，再将目光投向人身，人的世界之后，需要进一步追问到底“人是什么”如果说人是复杂的，多侧面多层次的，人性中拥有从低音到高音的各个不同频道及其相互转化，那么，到底以什么样的人为本？以什么样的人作为尺度？在取代了神或者神性力量的位置之后，人自己是否对于自身的缺陷，沉溺和堕落，有足够的自觉和惊醒？而不是什么都以“人性”的名义，弄得人性过于泛滥。当然，这样的问题只是在确立“以人为本”之后才能够提出的，需要我们当代专家学者对此负起责任。不妨稍微想想，“人性”怎么会成为一种名义？

Postscript: Thinking is processing one's darkness

后记：思想即处理自身黑暗

The path of my work has always demonstrated that thinking is actually processing one's darkness and blind spot: thinking is self-education. We always open up our mindset bits by bits. In terms of academic pursuit, it is after thought, based on the foundation of thinking. Thinking is the plough, academia is the field. 

我的工作道路始终都在说明，思想其实就是处理自身黑暗，处理自身的盲点：思想就是自我教育。我们始终是在一点一滴地打开自己的思路。而学术，是后来的事情，是在思想的基础之上。思想是犁，学术是视野。

How does thinking process one's darkness? It means, not only do you need to understand this world, but you also need to feel yourself. You need to capture your fleeting feelings, sometimes it is continuous, but it is also a silent yet stubborn feeling. Due to all kinds of pragmatic concerns, people often choose not to respond to their reactions. To achieve a certain goal, it is even better to bury oneself and never voice their heart's opinions.

思想如何处理自身黑暗呢？也就是说，你不仅要理解这个世界，同时还要感觉自身，要能够抓住你自己那稍纵即逝的感觉，有时候是持续的，但却是默不出声的那种固执的感受。处于种种现实利害的考虑，人们对自己身上涌现出来的东西，那些对于事情最基本的反应，往往采取一种无动于衷的态度。为了能够达到某些具体目的，甚至最好将自己就地埋葬，永远也不让自己的内心发出声响来。

Actually I started from observing myself. When people try to acquire some real and tangible knowledge on this world, I try to acquire probably the most unrealistic knowledge -- the knowledge on one self, meanwhile on human nature and humanistic nature. In my article I write about Han Han's shift of personal perfection to civil humanism, and actually this is my own path, at least it is the case in this volume. 

实际上我是从观察自己开始的。当别人拥有关于这个世界种种实际的知识时，我却试图掌握一门最不切实际的知识--关于我自身的知识，同时也是关于人性，人本身的知识。我写文章说韩寒从私人的完美走向公民人文主义，其实这正是我自己的道路，起码这本集子里的情况仍然是这样。

From observing one self, from listening to the timid voice inside us (including consciousness), we could listen to this world, including the oppressed and excluded voices and the obscure and blurry fields. To me, voicing in the public sphere is not just a cry of integrity. To the contrary, I avoid loud cry. I hope to find some reasons, and hope to find a perspective that is not articulated yet. I hope to find a dimension that is covered up -- why are things (feelings) this way? What are the reasons behind them? Using the terminology of public sphere, we call it widening the public platform. For me this is still called "imagination", to upgrade the things that lack a shape to a clear feature. 

从观察自身出发，从谛听自己身上那些隐隐约约的声音开始（包括良知），继而才来倾听这个世界上那些被压抑和被驱逐的声音，那些隐隐约约或者模模糊糊的领域。对我来说，公共领域中的发言，远远不仅仅是一个道义呐喊，甚至相反，我避免呐喊。我希望能够找出理由，希望找出哪个没有被人表述过的角度，希望找到某个至今被掩盖的维度--为什么事情（感觉）是这样，背后的道理是什么。用公共领域的术语来说，叫做扩大公共平台。对我来说，这仍然叫做“想象力”，即将缺乏形状的东西，提升为形象。