SPEAKING at the Third Joint Meeting of the Chinese Physics Societies held in Hong Kong recently, Nobel Laureate Prof Yang Chen-ning talked in particular about how Chinese culture — or Eastern cultures in general — would affect the development of science in the 21st century. To him, the issue will be an extremely complex one.
On the one hand, Eastern societies traditionally value education and family ties, attaching great importance to the upbringing of their young.
Among scientists and technologists worldwide, said Prof Yang, those of Asian origin would undoubtedly emerge as a vital contigent with their distinctive contributions to the rapid advancements in high technologies.
On the other hand, Eastern people differ from Westerners in some cultural traits, Prof Yang pointed out. For example, physicists in the United States are generally bolder in putting forward fresh views and challenging existing authorities.
And almost all scientists there are “aggressive”, said the Nobel Laureate. The epithet has no Chinese equivalent, he noted, probably because “aggressive” ways and attitudes are missing in Chinese culture.
The nearest translation of the English word would mean, roughly of course, “radical” or “offensive” to the Chinese mind. It could also be construed as a term describing the way a bold and enterprising person acts.
At the threshold of the 21st century, Singaporeans would do well to grasp both the strengths and weaknesses of the Eastern and Western cultures.
As a newly-emerging nation in Asia, Singapore is characterised with multiracialism and influenced by Western culture and technology. Hence the particular need for an in-depth understanding of the cultural divergence and compatibility between East and West.
The strength of the Eastern tradition, as pinpointed by Prof Yang, lies in its emphasis on education and family ties. That explains why numerous talented Asians have been brought up in the fields of science and technology.
For thousands of years the values of propriety, righteousness, integrity, and honour as advocated in Confucianism have well taken root in Eastern societies. Definitely this is a worthy tradition.
Yet, to adapt to the coming new era, shouldn't we re-define and re-interpret our time-honoured tradition and values？
For example, our experiences over the past years show that, in Singapore as well as in the West, one is tends to suffer disdvantages while emphasising modesty and generosity.
That is because we are competing with academics brought up in the Western tradition, who are good at projecting their fortes to the fullest.
What is immodesty in the Eastern ethics has thus become an advantage in reality. So there is some merit in the Western way — one can hardly survive, let alone thrive, without highlighting one's own achievements and potentials.
Then, is the Eastern ethics entirely incompatible with today's high-tech society？ The answer is “No”, because many factors besides individuals' intelligence are necessary for advancements or breakthroughs in science and technology.
In particular, given the advanced IT and diversified management systems, co-operation and co-ordination within a community are becoming crucial for success.
One classic example is the Jewish people with their various achievements resulting from their unity and mutual help in addition to their abilities, thanks to the distinctive heritage of their religion and culture.
This has contributed greatly to the Jewish people's success in science and financial fields.
Likewise, Eastern societies generally treasure the wellbeing of the family and, by extension, that of the nation and the state. So the Chinese have been taught to emulate their ancient role models who would gladly be the first to bear hardships before everybody else and the last to enjoy comforts.
Therefore, it is imperative for Singapore to ensure that cultures of East and West complement each other for its own good, since a “rootless” society would be in great peril.
Nevertheless, Singaporeans should learn the “aggressiveness” and other strengths from the West to complement their own fine Eastern tradition, as suggested by Prof Yang.
Then we can hope to score even more and greater achievements in the coming century.
（The author is visiting professor of physics at NUS and member of Chinese Newspapers Resource Panel. Translated by Allen Zhuang）
東西文化的“長(zhǎng)”與“短”
潘國(guó)駒
前幾天在香港召開(kāi)的第三屆全球華人物理學(xué)大會(huì)上,諾貝爾獎(jiǎng)得主楊振寧教授在他的發(fā)言中特別談到了21世紀(jì)中華文化（或東方文化）在科學(xué)領(lǐng)域內(nèi)將起到什么作用時(shí),認(rèn)為這是一個(gè)極為復(fù)雜的問(wèn)題。
一方面東方社會(huì),傳統(tǒng)上重視教育,同時(shí)也有強(qiáng)烈的家庭觀念。在這個(gè)基礎(chǔ)上,子女的教育顯得異常重要。
對(duì)日新月異的高科技發(fā)展,亞裔人士無(wú)疑將繼續(xù)成為科技界的重要一群,并做出貢獻(xiàn)。
另一方面,楊教授認(rèn)為西方傳統(tǒng)與東方傳統(tǒng)有不同的內(nèi)涵,他提出在美國(guó)的物理學(xué)界,會(huì)比較勇敢提出新的看法,敢于挑戰(zhàn)學(xué)術(shù)權(quán)威。
而且他認(rèn)為幾乎所有的科學(xué)家們都很“aggressive”。他說(shuō)“aggressive”并沒(méi)有中文譯詞,這說(shuō)明在中國(guó)文化內(nèi)沒(méi)有類似“aggressive”的作風(fēng)或態(tài)度。
如果我們勉強(qiáng)地解釋,其中文意思為激進(jìn)、攻擊性。也許可以概括為個(gè)人奮斗的威猛作風(fēng)。
面對(duì)21世紀(jì)的來(lái)臨,了解東西方文化的優(yōu)點(diǎn)和缺點(diǎn),對(duì)新加坡社會(huì)有很大的意義。
新加坡是亞洲的新興國(guó)家,多元種族,再加上深受西方文化及科技的沖擊,我們更應(yīng)全面深入了解東西方文化的區(qū)別,分歧以及它們之間的融匯性。
正如楊教授提出,東方傳統(tǒng)重視教育,強(qiáng)調(diào)家庭觀念,這是東方文化的優(yōu)點(diǎn),因此我們不斷地培養(yǎng),造就了許多科技人才。
儒家思想也提倡禮義廉恥,這種思想有幾千年的歷史,在東方社會(huì)根深蒂固。無(wú)疑這是優(yōu)良的傳統(tǒng),但在21世紀(jì)我們是否應(yīng)為“禮義廉恥”及其有關(guān)的傳統(tǒng)作新的定位？新的詮釋？
從近年的經(jīng)驗(yàn),我們深深地體驗(yàn)到無(wú)論在西方社會(huì)或在新加坡過(guò)于謙虛、禮讓會(huì)吃許多虧。
因?yàn)槲覀兠鎸?duì)的競(jìng)爭(zhēng)者是受西方的傳統(tǒng)教育的學(xué)者,他們一個(gè)特點(diǎn)是盡量宣揚(yáng)本身的長(zhǎng)處。
在東方人看來(lái)是不謙虛的作法,從現(xiàn)實(shí)結(jié)果看,西方的作風(fēng)是占優(yōu)勢(shì),不突出自己的成就,就不能生存,也不能發(fā)揮本身的才華。
東方倫理是否全部不符合現(xiàn)代高科技社會(huì)？答案是否定的。取得成就,對(duì)科技有突破,除了個(gè)人的智慧才華外,還需要多種因素。
尤其是資訊發(fā)達(dá),管理多樣化的情況下,更需要社群的合作與協(xié)調(diào)。
典型的例子是*人的成就,除了個(gè)人的能力,*人在傳統(tǒng)的宗教和文化的熏陶下都比較團(tuán)結(jié)與合作。
這個(gè)因素對(duì)*人在科技、金融等領(lǐng)域取得很大的成就有著密切的關(guān)系。
東方社會(huì)傳統(tǒng)上除了家庭觀念外,也非常重視國(guó)家、民族的利益,所謂“先天下之憂而憂,后天下之樂(lè)而樂(lè)”,這種思想是應(yīng)該肯定的。
東西文化的相互配合是目前新加坡社會(huì)的一個(gè)重要課題,沒(méi)有“根”的社會(huì)是極為危險(xiǎn)的。
不過(guò),正如楊振寧教授所講的,除了保留東方優(yōu)良傳統(tǒng)之外,也應(yīng)注意注入西方“aggressive”精神及其他優(yōu)點(diǎn)。
這樣在21世紀(jì)中,我們將會(huì)取得更多更大的成就。
。作者為華文報(bào)咨詢團(tuán)成員、國(guó)大物理系兼任教授
On the one hand, Eastern societies traditionally value education and family ties, attaching great importance to the upbringing of their young.
Among scientists and technologists worldwide, said Prof Yang, those of Asian origin would undoubtedly emerge as a vital contigent with their distinctive contributions to the rapid advancements in high technologies.
On the other hand, Eastern people differ from Westerners in some cultural traits, Prof Yang pointed out. For example, physicists in the United States are generally bolder in putting forward fresh views and challenging existing authorities.
And almost all scientists there are “aggressive”, said the Nobel Laureate. The epithet has no Chinese equivalent, he noted, probably because “aggressive” ways and attitudes are missing in Chinese culture.
The nearest translation of the English word would mean, roughly of course, “radical” or “offensive” to the Chinese mind. It could also be construed as a term describing the way a bold and enterprising person acts.
At the threshold of the 21st century, Singaporeans would do well to grasp both the strengths and weaknesses of the Eastern and Western cultures.
As a newly-emerging nation in Asia, Singapore is characterised with multiracialism and influenced by Western culture and technology. Hence the particular need for an in-depth understanding of the cultural divergence and compatibility between East and West.
The strength of the Eastern tradition, as pinpointed by Prof Yang, lies in its emphasis on education and family ties. That explains why numerous talented Asians have been brought up in the fields of science and technology.
For thousands of years the values of propriety, righteousness, integrity, and honour as advocated in Confucianism have well taken root in Eastern societies. Definitely this is a worthy tradition.
Yet, to adapt to the coming new era, shouldn't we re-define and re-interpret our time-honoured tradition and values？
For example, our experiences over the past years show that, in Singapore as well as in the West, one is tends to suffer disdvantages while emphasising modesty and generosity.
That is because we are competing with academics brought up in the Western tradition, who are good at projecting their fortes to the fullest.
What is immodesty in the Eastern ethics has thus become an advantage in reality. So there is some merit in the Western way — one can hardly survive, let alone thrive, without highlighting one's own achievements and potentials.
Then, is the Eastern ethics entirely incompatible with today's high-tech society？ The answer is “No”, because many factors besides individuals' intelligence are necessary for advancements or breakthroughs in science and technology.
In particular, given the advanced IT and diversified management systems, co-operation and co-ordination within a community are becoming crucial for success.
One classic example is the Jewish people with their various achievements resulting from their unity and mutual help in addition to their abilities, thanks to the distinctive heritage of their religion and culture.
This has contributed greatly to the Jewish people's success in science and financial fields.
Likewise, Eastern societies generally treasure the wellbeing of the family and, by extension, that of the nation and the state. So the Chinese have been taught to emulate their ancient role models who would gladly be the first to bear hardships before everybody else and the last to enjoy comforts.
Therefore, it is imperative for Singapore to ensure that cultures of East and West complement each other for its own good, since a “rootless” society would be in great peril.
Nevertheless, Singaporeans should learn the “aggressiveness” and other strengths from the West to complement their own fine Eastern tradition, as suggested by Prof Yang.
Then we can hope to score even more and greater achievements in the coming century.
（The author is visiting professor of physics at NUS and member of Chinese Newspapers Resource Panel. Translated by Allen Zhuang）
東西文化的“長(zhǎng)”與“短”
潘國(guó)駒
前幾天在香港召開(kāi)的第三屆全球華人物理學(xué)大會(huì)上,諾貝爾獎(jiǎng)得主楊振寧教授在他的發(fā)言中特別談到了21世紀(jì)中華文化（或東方文化）在科學(xué)領(lǐng)域內(nèi)將起到什么作用時(shí),認(rèn)為這是一個(gè)極為復(fù)雜的問(wèn)題。
一方面東方社會(huì),傳統(tǒng)上重視教育,同時(shí)也有強(qiáng)烈的家庭觀念。在這個(gè)基礎(chǔ)上,子女的教育顯得異常重要。
對(duì)日新月異的高科技發(fā)展,亞裔人士無(wú)疑將繼續(xù)成為科技界的重要一群,并做出貢獻(xiàn)。
另一方面,楊教授認(rèn)為西方傳統(tǒng)與東方傳統(tǒng)有不同的內(nèi)涵,他提出在美國(guó)的物理學(xué)界,會(huì)比較勇敢提出新的看法,敢于挑戰(zhàn)學(xué)術(shù)權(quán)威。
而且他認(rèn)為幾乎所有的科學(xué)家們都很“aggressive”。他說(shuō)“aggressive”并沒(méi)有中文譯詞,這說(shuō)明在中國(guó)文化內(nèi)沒(méi)有類似“aggressive”的作風(fēng)或態(tài)度。
如果我們勉強(qiáng)地解釋,其中文意思為激進(jìn)、攻擊性。也許可以概括為個(gè)人奮斗的威猛作風(fēng)。
面對(duì)21世紀(jì)的來(lái)臨,了解東西方文化的優(yōu)點(diǎn)和缺點(diǎn),對(duì)新加坡社會(huì)有很大的意義。
新加坡是亞洲的新興國(guó)家,多元種族,再加上深受西方文化及科技的沖擊,我們更應(yīng)全面深入了解東西方文化的區(qū)別,分歧以及它們之間的融匯性。
正如楊教授提出,東方傳統(tǒng)重視教育,強(qiáng)調(diào)家庭觀念,這是東方文化的優(yōu)點(diǎn),因此我們不斷地培養(yǎng),造就了許多科技人才。
儒家思想也提倡禮義廉恥,這種思想有幾千年的歷史,在東方社會(huì)根深蒂固。無(wú)疑這是優(yōu)良的傳統(tǒng),但在21世紀(jì)我們是否應(yīng)為“禮義廉恥”及其有關(guān)的傳統(tǒng)作新的定位？新的詮釋？
從近年的經(jīng)驗(yàn),我們深深地體驗(yàn)到無(wú)論在西方社會(huì)或在新加坡過(guò)于謙虛、禮讓會(huì)吃許多虧。
因?yàn)槲覀兠鎸?duì)的競(jìng)爭(zhēng)者是受西方的傳統(tǒng)教育的學(xué)者,他們一個(gè)特點(diǎn)是盡量宣揚(yáng)本身的長(zhǎng)處。
在東方人看來(lái)是不謙虛的作法,從現(xiàn)實(shí)結(jié)果看,西方的作風(fēng)是占優(yōu)勢(shì),不突出自己的成就,就不能生存,也不能發(fā)揮本身的才華。
東方倫理是否全部不符合現(xiàn)代高科技社會(huì)？答案是否定的。取得成就,對(duì)科技有突破,除了個(gè)人的智慧才華外,還需要多種因素。
尤其是資訊發(fā)達(dá),管理多樣化的情況下,更需要社群的合作與協(xié)調(diào)。
典型的例子是*人的成就,除了個(gè)人的能力,*人在傳統(tǒng)的宗教和文化的熏陶下都比較團(tuán)結(jié)與合作。
這個(gè)因素對(duì)*人在科技、金融等領(lǐng)域取得很大的成就有著密切的關(guān)系。
東方社會(huì)傳統(tǒng)上除了家庭觀念外,也非常重視國(guó)家、民族的利益,所謂“先天下之憂而憂,后天下之樂(lè)而樂(lè)”,這種思想是應(yīng)該肯定的。
東西文化的相互配合是目前新加坡社會(huì)的一個(gè)重要課題,沒(méi)有“根”的社會(huì)是極為危險(xiǎn)的。
不過(guò),正如楊振寧教授所講的,除了保留東方優(yōu)良傳統(tǒng)之外,也應(yīng)注意注入西方“aggressive”精神及其他優(yōu)點(diǎn)。
這樣在21世紀(jì)中,我們將會(huì)取得更多更大的成就。
。作者為華文報(bào)咨詢團(tuán)成員、國(guó)大物理系兼任教授