我們人民：孞念之光

We the People：the Light of Minds

錢 宏 By Archer Hong Qian

如何理解和翻譯林肯葛底斯堡演講中的美式箴言：“of the people by the people for the people”？

我不懂英文，只是偶爾不能不也摳摳字眼，我冒昧地重譯了林肯這句美式箴言“of the people by the people for the people”！

孫中山先生翻譯為“民有、民權、民享”很通俗，但不準確，且很含混，但已經是定論，我在谷歌翻譯上輸入“of the people by the people for the people”，結果就只有孫先生的翻譯。

可是這樣一來，中國公民可能永遠理解不了美國文化及其制度的優勢，到底優在哪裡？優勢的根是什麼？

By the people，有“民權”的意思，但缺了民權的性質和民權的程序（授予形式和授權時限，不是無時限的）。

For the people，有沒有“民享”的意思？不能說完全沒有，有，也要拐好多個彎啊！

結合Of the people，這句美式箴言的美國《獨立宣言》基礎：We the People（我們人民），原本是一個道德、契約“三段論”，那麼他們就有一個隱藏的主語，就是人民讓渡一部分權利建立的政府（Trust），是講它的來源，構成方式和目的是什麼？答案妥妥地就是：

（政府權利從）of the people人民中來；

（政府權利由）by the people人民授權；

（政府權利為）for the people服務人民。

我想，這樣解析和翻譯林肯的“of the people by the people for the people”，才是中國公民該認知到的林肯的原意和美國憲政語境中的常識。

這裡的關鍵詞是“人民”。人民所指什麼？人民就是：“我們人民”（We the People），指稱的是：一個個有血有肉有心智有靈魂的人，構成的“民”，也是中國人耳熟能詳的“一娘生九子，連母十樣心”這句俗語中的人民。

所以，人民不是抽象的，甚至“反人民”的“政治意象”，人民也不是貨殖經濟學的“人民幣”——如果是這樣，那勢必會誘使讓當權者“自己人”，誰都千方百計（特別是“以⋯⋯名義”的謊言）設法永遠獨占了“為人民服務”的特權，在其政策實踐上無所不用其極地“與民爭利”。 電視劇《走向共和》裡的袁世凱，倒是說過一句大實話：“我只看到的是一個一個的人，沒見過什麼‘人民’。”結果就是把“人民”掛在嘴上，寫在政府機關牌子上，而實際上如常言道“講堯舜之言，行桀紂之事”，結果只能造成成王敗寇贏者通吃循環取而代之的“全官尋租化，全民佃戶化”，而且一次次陷入不能不推倒重來的“頂層互斗、中層互撕、底層互害”局面⋯⋯

說白了，人民就是你、是我、是他（她、它、祂）！

我的對“人民”的這一理解，2015年春節從普林斯頓回北京後，明確寫在《再訪遵義，芻議“習近平精神”》一文中（刊登於《經濟要參》2015年第4期）。這裡解釋一下，當時我是支持習的，文章講了個不同於戰爭年代的毛澤東提的“三大法寶”——超主權、超地緣、超文明新三大法寶：

第一大法寶（方向感）：人民中心，重建社會；

第二大法寶（安全感）：瘦身去瘤，降本賦能；

第三大法寶（幸福感）：生態統領，共生為魂。

文章的最後，我特別提到“還權於民”，特別是把人民的生育權、物權、事權——國民事權大如天（2011）——合而為共生權，還給人民！

當然，回頭看，我天真了！因為到2015年初的許多做法，已經初露端倪：比如，人民寄望很高的18屆三中（市場經濟）、四中全會（以法治國）公報，很難落地（我就不猜他們是不是根本不想落地）。

但我還抱有一線希望，“新三大法寶”是讓他們自我革命，也就是反思，乃至“罪己”，改弦更張，脫胎換骨。當然，我這“新三大法寶”，也是兩刃劍，《左傳·莊公》有言：“禹、湯罪己，其興也勃焉；桀、紂罪人，其亡也忽焉。”這“罪己、罪人”天壤之別，也是“一念天堂，一念地獄”（One Mind of heaven, one Mind of hell）。

沒承想，這才十年光景，根基所剩無幾（近來，大概要開經濟工作會議和20屆四中全會了，終於有人或直白而坦誠，或委婉而勁爆說真話了，前者如付鵬先生，天真有如安徒生童話里的小男孩，後者如高善文先生，老成堪比北周宇文泰的謀臣蘇綽）！

回到我冒昧以“人民中來、人民授權、服務人民”解析和重譯的“of the people by the people for the people”，大概也是啥都要冠以“人民”二字。且把“全心全意為人民服務”的超高價值承諾，作為CCP最高宗旨的意識形態部門和黨政當權者沒有理由反對的。甚至可以是給他們的一個下台階的體面的階梯！我不知道。

說到體面地下台階，其實就是真正革命者“人民中來，人民授權、服務人民”（of the people by the people for the people）的初心。

‪初心，即孞念（Minds）之光，愛之智慧（Amorsphia）。

‪不過我這要探索的不是人性，而是：如何審視Trust生活對人性的反噬難題，即所謂“一半天使，一半魔鬼”交織的人，在Trust生活的具體時空意間的展現，怎樣把生活本身變成了一念天堂（福）或一念地獄（禍）相依，又如何少受或竟不受“罪與罰”，乃至毀滅呢？

‪Holy Bible（聖約）分別且相續給出了：律法之約-福音之約。最後，還在啟示錄里給出了上帝昔在、今在、臨在的“新耶路撒冷城”的眷顧和應許，但誰能被揀選進入，誰不能進入，又有真假先知和真假基督徒之界分！

‪然而，從舊約、新約、啟示錄中，神說“我們要照着按照我們的形像”造的人（創世記1：26），作為“聖靈的殿”（哥林多前書6：19），並不是都“結聖靈的果”（加拉太書5：22）！於是乎，就引出了一個神學和哲學不能迴避的問題：因信稱義（Being justification by faith）之後，怎樣保障所有受造於神的生命，成長為榮耀神的見證呢？

‪既然Trust（包括教會、政府、公司、NGO組織）都非但不能保障，甚至其本身就是問題（Reagan總統一語中的），那麼就不能不孞靠聖靈賦予We the People（每個人）生命的自組織連接平衡的愛之智慧（Amorsphia）——金銀銅鐵通五律去做，即去贖——從贖罪獲救，到贖福共生！

‪這就是我說的：“因真理、得自由、行公義、以共生” ，也就是說，《聖約》還得續寫新篇章，而我相孞，啟示錄中的“新耶路撒冷城”之約（啟 3：12；21:2），就是賦有Amorsophia的“共生之約”！

‪總之，We the People自組織的一切Trust生活，不管如何多樣、多元，都離不開“律法之約-福音之約-共生之約”的一以貫之，才能避免受造於神的如此妙不可言的地球生命的第六次大滅絕，從而向死而生！

‪反觀今日的我們，為了非必要的多餘的甚至特殊的“權、錢、性”，遠離了Holy Bible律法之約-福音之約-共生之約，陷入蠅營狗苟犬儒逐利“忙、盲、茫”的向生而死的人生，意義何在？價值幾許？我們的身心靈健康幸福、平安喜樂、吉祥如意嗎？

‪我還在探索，為了保障我們過上踐約而賦有愛之智慧（Amorsophia）的生活，今天有必要也在技術上有可能：創建一個以孞聯網（MindsWeb 或MindsNetworking）為支撐的共生世界⋯⋯

孞 烎2024年12月3日於Vancouver

We the People: the Light of Minds (孞念之光)

By Archer Hong Qian

How to Understand and Translate Lincoln’s American Maxim: “of the people by the people for the people”？

I do not consider myself fluent in English but occasionally find it necessary to delve into precise interpretations. Humbly, I have retranslated Lincoln’s iconic phrase, “of the people by the people for the people.”

Sun Yat-sen’s translation as “owned by the people, ruled by the people, enjoyed by the people” is popular and colloquial, but it lacks accuracy and clarity. Yet, it has become canonical. When I input “of the people by the people for the people” into Google Translate, the result aligns with Sun’s rendering.

However, this version risks leaving Chinese citizens perpetually unable to grasp the essence of American culture and the roots of its systemic advantages. Wherein lies the superiority? What is its foundation?

By the people conveys the idea of “popular sovereignty” but lacks the nuance of its procedural and temporal nature (e.g., forms of delegation and terms of authorization). For the people, while implying “benefit for the people,” requires considerable interpretative effort to align with “shared enjoyment.” Combined with of the people, the phrase reflects the moral and contractual syllogism rooted in the Declaration of Independence: “We the People.” It inherently answers questions about the origin, formation, and purpose of government (the Trust):

• of the people: the government’s authority originates from the people;

• by the people: the government’s power is authorized by the people;

• for the people: the government serves the people.

This analysis and translation of Lincoln’s phrase elucidate for Chinese citizens the foundational intent and common-sense constitutional principles underpinning American governance.

The Core Concept of “We the People”

Who are “the People”? They are not abstract political symbols or economic entities like “RMB (Renminbi).” Instead, they are individuals—flesh-and-blood, intelligent, soulful humans—as familiar as the Chinese saying: “A mother gives birth to nine children, each with a different heart.” The people are you, me, and everyone around us.

This understanding of “the People” was articulated in my 2015 article, Revisiting Zunyi: A Discussion on Xi Jinping’s Spirit, published in Economic Reference (Issue No. 4, 2015). At the time, I supported Xi’s leadership and proposed a new trinity of strategic pillars distinct from Mao Zedong’s wartime strategies:

1. Sense of Direction: People-centered governance to rebuild society.

2. Sense of Security: Streamline bureaucracy and reduce inefficiency to empower society.

3. Sense of Well-being: Ecological leadership with symbiosis as its soul.

At the article’s conclusion, I specifically emphasized returning rights to the people, especially the rights to childbirth, property, and governance—what I called “Symbiotic Rights”—as a holistic restoration of the people’s autonomy.

Revisiting Lincoln’s Maxim

My reinterpretation of Lincoln’s maxim as “from the people, authorized by the people, and serving the people” underscores its essential moral foundation. This interpretation can also serve as a face-saving step for CCP leaders, offering them an opportunity to embrace a deeper understanding of governance centered on the people.

Mindfulness: the Light of Minds

The essence of governance begins with “a light of Minds (孞念之光),” rooted in love and wisdom (Amorsophia). This exploration is not merely about human nature but addresses how Trust-based systems (including governments, churches, corporations, and NGOs) may inadvertently counteract human aspirations. These systems often oscillate between being agents of salvation or destruction, shaping lives into paradisiacal blessings or hellish torment.

The Holy Bible provides distinct yet interconnected covenants: the Covenant of Law, the Covenant of Grace, and the ultimate promise of a “New Jerusalem” in Revelation. Who enters this city, who remains outside, and how genuine prophets and believers are discerned remain enduring theological and philosophical questions.

Given the limitations and inherent problems of Trust systems (as even President Reagan observed), humanity must rely on the self-organizing, balancing wisdom endowed by the Holy Spirit within each individual. This wisdom—a synergy of ethical principles and redemptive action—is key to transforming from sin and salvation to shared blessings through symbiosis.

Toward a New Covenant of Symbiosis

This is the call to extend the Holy Bible’s lineage of covenants with a new chapter: the Covenant of Symbiosis. This covenant integrates the wisdom of love (Amorsophia) and the self-organizing capacities of humanity to safeguard life on Earth from potential extinction and foster a flourishing, symbiotic existence.

In contrast to today’s world, where many pursue unnecessary privileges and material excess, straying from the foundational covenants, this new path seeks to re-anchor humanity in the wisdom of symbiosis. Aided by technological advancements like MindsWeb (孞聯網), it envisions a future where governance, ecology, and spiritual well-being converge harmoniously.

A Future Defined by the Light of Minds

As we face unprecedented challenges, the enduring truth remains: life is shaped by our commitments. To avert humanity’s sixth extinction and embrace a flourishing existence, we must ground our lives in the unbroken thread of the Covenants of Law, Grace, and Symbiosis. Through this continuity, “We the People” can transform governance and society into dynamic, interconnected systems of love and wisdom, ensuring sustainable progress for generations to come.

孞 烎
December 3, 2024, Vancouver