《克尔凯郭尔：丹麦黄金时代的苏格拉底》作者新年寄语

【编按】2019年1月，”经典与解释”为读者奉上新年献礼——《克尔凯郭尔：丹麦黄金时代的苏格拉底》。它带我们去理解克尔凯郭尔和生平和创作，从一个独特的角度，让我们看到克尔凯郭尔碎片式作品背后的完整性和一贯性，看到克尔凯郭尔写作中的主要关切。原来，克尔凯郭尔一生的写作，都是为了完成他的“苏格拉底使命”。

本书译者田王晋健是克尔凯郭尔的爱慕者。接触过程中，他对克尔凯郭尔的深情和热情，一再打动了我。近日，他更会在成都举办题为“中国人对克尔凯郭尔的三大误解”的讲座，这也将是本书的新书发布会。爱克尔凯郭尔的成都学友们，可循此海报的指路前去交流哦。

2019年1月13日 14：00-16：00

成都高新地铁站（一号线）理想中心三栋18楼7号 ⋅ 三一书店

与此同时，原作者江思图教授（Jon Stewart）得知他的书中译本面世（原文书名Søren Kierkegaard: Subjectivity, Irony and the Crisis of Modernity, Oxford: Oxford University Press，2015），也向中国读者发来致辞，再次谈到克尔凯郭尔对于此时此地的相关性，对于我们每个现代个体的切身意义。在此全文发布，以期促进大洋两岸关于克尔凯郭尔的认识和交流。

为中译本面世致中国读者

江思图（Jon Stewart）

It is a great source of satisfaction and happiness to me to see Søren Kierkegaard: Subjectivity, Irony and the Crisis of Modernity appear in Chinese translation. This translation will open the world of Kierkegaard’s philosophy and religious thinking to the Chinese reader in a way that has not been done before.

 看到《克尔凯郭尔：丹麦黄金时代的苏格拉底》有了中译本，我感到无限满足和幸福。这个翻译将以一种前所未有的方式，向中国读者打开克尔凯郭尔哲学和宗教思想的世界。

This book is based on a MOOC (massive open online course) by the same name that was launched in 2013 on the Coursera platform. This course, which is still running, was a great success and has been seen by more than 100,000 students. Since the beginning of the course, I have been contacted by many online students with questions, comments and reactions to the course material. I was truly astonished at the huge impact of this course on the lives of people all over the world. People from every different geographical region wrote to me to express their gratitude for the course. These included young students, older retired people, and people of different religious denominations and spiritual commitments.

 这本书基于一门慕课，其名称与书名一致，它于2013年在“课程时代”（Coursera）平台上启动。这门课程现在仍然在运作，取得了巨大成功，并且已经被全球十万名以上学生观看过。在课程刚开始之时，许多线上学生就课程材料提出了问题、评论，做出了回应，且与我取得了联系。我真是惊讶，这门课程对于世界各地人们的生命产生了巨大的影响。来自不同地域的人们写信给我，表达对这门课程的感谢。这其中包括年轻的学生、年老的退休人士，以及属于不同宗教派别和委身于不同精神追求的人。

The success of the course testifies to the power and modern relevance of the message of Kierkegaard. Although he was writing in the first half of the 19th century, he was concerned with many of the same issues that occupy us today: What is it to be an individual in a modern mass society? What is it to feel alienation from older traditions and customs? What is the nature of human freedom? I could sense in the correspondence with the online students a real hunger for meaningful discussions about these topics, which no one really seems to have time for in our busy modern life of the 21st century.

 这门课程的成功验证了克尔凯郭尔所传信息的力量，及其与现代的关联。尽管他是在十九世纪上半叶写作，但是他当时关注的许多议题，我们今天也在关注：在现代大众社会中，作为一个个体意味着什么？与旧传统和习俗疏离的感觉是什么样的？人类自由的本质是什么？与线上学生的交流中，我可以感觉到，他们如饥似渴地希望就这些主题展开有价值的讨论，虽然在二十一世纪繁忙的现代生活中，似乎没有人真正有时间去想这些东西。

What was truly astonishing to me was the international appeal of Kierkegaard. One might think that a 19th-century writer from a small northern European country would be a provincial thinker, interested only in local issues. While it is true that Kierkegaard was at times interested in local issues, he also addresses broader issues of universal concern. For this reason his writings can awaken the interest of so many different people from different places in the world.

 真正让我感到震惊的是，克尔凯郭尔可以吸引世界各个不同国家的读者。有人也许会以为，一个来自北欧小国的十九世纪作家会很土气，只对当地议题感兴趣。诚然，克尔凯郭尔有时会关心当地的议题，但他也谈到了更为宽泛的具有普世关怀的议题。因此，他的著作可以激发出世界上如此多不同地方以及不同人的兴趣。

Although I have unfortunately never been to China, I feel certain that Kierkegaard has an important message for the Chinese reader as well. China is a large and diverse country with a wonderful and rich tradition. Over the recent decades it has undergone massive changes that have transformed the lives of many people. I think that Kierkegaard’s thought gives us some tools to understand the role of the individual in the context of these changes. He asks what our relation should be to the past, that is, to tradition. Likewise, what should our relation be to the future or to social-political ideals? He is insistent on the importance of living in the present and focusing on the here and now. He has insightful descriptions of modern emotions such as anxiety and despair. Further, he offers a challenging picture of religious life with his own special interpretation of Christianity.

 很遗憾，我从未到过中国，但我有一种笃定的感觉，那就是克尔凯郭尔对中国读者也有重要的信息要传达。中国幅员辽阔，文化多元，拥有光辉灿烂的传统。过去几十年它经历的巨大变革，改变了许多人的生活。我想，克尔凯郭尔的思想给了我们一些工具，去理解这些变革背景下个体的角色。他追问我们应该与过去有怎样的关联；相似地，我们与未来或者社会政治理想之间又应该是怎样的关联？他坚持认为，重要的是生活在当下，盯住此时此地。他有洞见地描述了现代情绪，诸如焦虑和绝望。更进一步，他还对基督教提出一套特别的解释，描绘了一幅对我们极具挑战性的宗教生活的图景。

Kierkegaard has many faces and develops many interesting concepts and ideas. Readers often feel as if he is personally addressing them and their problems. I hope that I have been able to convey some of this in Søren Kierkegaard: Subjectivity, Irony and the Crisis of Modernity, and that this work will motivate and inspire you to read some of Kierkegaard’s own writings for yourself. Although like me, Kierkegaard is a foreigner in China, I think that you will find in his ideas many things of value and relevance in your own lives.

 克尔凯郭尔具有许多幅面孔，提出了许多有意思的概念和理念。读者经常感到克尔凯郭尔似乎在一对一地对读者本人说话，剖析读者本人的问题。我希望，我已经在《克尔凯郭尔：丹麦黄金时代的苏格拉底》这本书中部分地传达了这一点；我也希望这本书推动并激发你自己去阅读克尔凯郭尔本人的著作。尽管克尔凯郭尔和我一样，在中国是一个外国人，但我想，你们能在他的理念中发现许多东西，它们对你自己的生命也有价值，也有切身意义。

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