Old C.,
If one looks down upon some of his own fellow humans, in his mind there must be some lesser human forms; and naturally all other animals are seen in his eyes as lesser life forms. He is thus unlikely to have respect for any animal, let's say, a pet dog for example. Yet he might keep a mongrel and love it more than his mother and wife. This is a sort of love, or desire, or attachment, or possession, or use. Whatsoever you may call it, it is certainly not respect. Such love develops in the context of the mammalian hierarchy, or just pecking order in the case of the wolf pack. Or you may call it an upward one-way respect, in which an individual of the lower rank respects only those of the higher ranks, but not those of the lower. This is definitely not the kind of respect we are talking about.
In the case of the above mentioned dog keeper (owner) and his mongrel, the canine respects its keeper (master), but not vice versa. Once the dog owner's love for the mongrel is over, he might dump it to the SPCA, or elsewhere, or in the worst case, make a dish of it illegally.
Respect doesn't necessarily build on equality, but sometimes quite on the contrary.
Modern Western values arbitrarily assume that people are born equal, so as to justify mutual respect. A giant who embraces such values doesn't look down upon a dwarf half his height and a quarter of his weight, and a member of the Royal Society who embraces such values doesn't look down upon an illiterate illegal immigrant. This is the kind of respect we should be talking about!
When it comes to the so-called food chain, you don't need to justify it with diversity. It is a reality of nature, just as is bio-diversity itself.
Who would need to scare himself to death by imagining that all 6 billion humans on earth are his identical twin brothers?! I never would.
We also don't need to justify the existence of multi-billionares alongside the starving with the food chain mechanism, do we? This certainly isn't the kind of diversity we should be talking about, is it?
To talk about the food chain we may have something very different from the social context. There is an aeon of evolution history that can't be altered. The human species has evolved very much to an omnivore. Many humans even get really sick by taking in too much animal protein and fat. Yet some people have changed their diet to include less, or even exclude meat. Of course vegetables are still live forms after all.
Even though mankind may be one of the creatures on top of the food chain, we are supposed to respect the animals we eat. That's why we don't butcher animals in the way it used to be, and we employ humane slaughtering process. Modern animal husbandry is supposed to treat livestock well.
By the way, I would like to mention here a singular creature. This wonderful creature is prey to many predators, yet it doesn't eat a single other animal or plant to survive. It helps many plants to reproduce. Without its presence many species including us humans will go hungry, while some may even go extinct. It's the lovely hardworking honeybee.
2007/10/27
An email to a friend – on respect for other life forms
Old C.,
Your giving up abruptly your hobby of killing butterflies to make specimens reflected that you had begun to love such small creatures which do not have a big brain. You might even have begun to respect life itself.
Non-religious respect for other life forms comes only after the respect for other fellow humans, especially those who are disadvantaged, less educated or less capable.
The butterfly and all other animals are still seen as lesser life forms in the Chinese, as well as many other traditional values, and also in certain religions. In a scientific perspective this is by no means true, despite most creatures have definitely less genes than us humans. Yet our empathy and sympathy for our fellow humans may extend not only to cover those highly intelligent domesticated animals, but also other creatures of the wild including your beloved butterfly. Such extended empathy and sympathy emerge only after our human life has in the first place become easier and peaceful.
If you are still surviving in the jungle or on the savannah, being a potential prey to all kinds of fierce predators, and you are hungry, your empathy and sympathy for even a badly injured fawn can hardly show.
Hong Kong has long been an international city since the early days of the British rule. Sublimated Western values, those from the Anglo-Saxon world in particular, have since infiltrated into the traditional Chinese culture, directly and indirectly modifying it by means of all forms of media, say, publications, radios, TV programmes, movies, etc.
You may not be the least surprised that dog meat is still a delicacy in Mainland China. Yet here in Hong Kong one could get jailed for just inflicting cruelty on his own cute chowchow, not to mention killing a mongrel for the Cantonese cuisine. It is now common sense here the dog is not a source of animal protein.
Although you were taught no more than a bit of Confucius and science in the school, these definitely were not all you had for your overall education. Some knowledge and values of yours must be self-taught, judging from the fact that, unlike many other schoolboys, you were more inquisitive, and eager to learn just anything, during those school days.
When it comes to children's instinctive behaviours, I would like to add a few lines to your remarks.
There is a difference between the sexes. Boys are boys, and girls are girls. Boys normally like guns and swords more than girls do. The average boys are more aggressive, less empathetic and sympathetic. And more boys want to be a hero than girls. So boys just like to eliminate enemies, or simply kill something, including the hungry fish in the sea and your beloved butterflies in the air, when there are no enemies around.
Your giving up abruptly your hobby of killing butterflies to make specimens reflected that you had begun to love such small creatures which do not have a big brain. You might even have begun to respect life itself.
Non-religious respect for other life forms comes only after the respect for other fellow humans, especially those who are disadvantaged, less educated or less capable.
The butterfly and all other animals are still seen as lesser life forms in the Chinese, as well as many other traditional values, and also in certain religions. In a scientific perspective this is by no means true, despite most creatures have definitely less genes than us humans. Yet our empathy and sympathy for our fellow humans may extend not only to cover those highly intelligent domesticated animals, but also other creatures of the wild including your beloved butterfly. Such extended empathy and sympathy emerge only after our human life has in the first place become easier and peaceful.
If you are still surviving in the jungle or on the savannah, being a potential prey to all kinds of fierce predators, and you are hungry, your empathy and sympathy for even a badly injured fawn can hardly show.
Hong Kong has long been an international city since the early days of the British rule. Sublimated Western values, those from the Anglo-Saxon world in particular, have since infiltrated into the traditional Chinese culture, directly and indirectly modifying it by means of all forms of media, say, publications, radios, TV programmes, movies, etc.
You may not be the least surprised that dog meat is still a delicacy in Mainland China. Yet here in Hong Kong one could get jailed for just inflicting cruelty on his own cute chowchow, not to mention killing a mongrel for the Cantonese cuisine. It is now common sense here the dog is not a source of animal protein.
Although you were taught no more than a bit of Confucius and science in the school, these definitely were not all you had for your overall education. Some knowledge and values of yours must be self-taught, judging from the fact that, unlike many other schoolboys, you were more inquisitive, and eager to learn just anything, during those school days.
When it comes to children's instinctive behaviours, I would like to add a few lines to your remarks.
There is a difference between the sexes. Boys are boys, and girls are girls. Boys normally like guns and swords more than girls do. The average boys are more aggressive, less empathetic and sympathetic. And more boys want to be a hero than girls. So boys just like to eliminate enemies, or simply kill something, including the hungry fish in the sea and your beloved butterflies in the air, when there are no enemies around.
2007/10/23
An Email to a friend – on “respect”
Old C.,
You might have named the right word, which is, of course, "respect".
While social discriminations of some kinds are still rampant in this society, how could people who believe they are superior respect those they think inferior? Many local born residents and early immigrants still despise those uneducated new immigrants from the mainland.
The sense and value of respect for any other individual may take centuries of good education to establish.
What that desperate mother needed most was immediate mental support from the relevant professionals, say, competent psychiatrists and social workers. These are the "first-aid" that could have prevented the fatal tragedy from happening. That poor mother definitely got none of these adequately. How could she enjoy the "respect" you mentioned, which would only come after a good universal education has been provided for the population?
It could quite be out of the question looking back to the poor old days without taking into consideration the social context.
Back then poor families like ours belonged to the majority. Given a small shanty on the hillside without running water and always threatened by fire and rain, inadequate food with low nutritive value, and minimal clothing for barely getting through the cold seasons, an utterly poor family could struggle through all those difficult days, with incentives and hope.
Now our society has evolved to a state that the majority are no longer living in poverty. Most who have got wealthy are even struggling harder still to get even wealthier.
Yet the poor are still around and have since become the minority, living in a society in which wealth is almost the only index of individual capability, money is the totem for many, and being poor is always equal to being incapable, or even worthless. Such a social atmosphere brings about frustrations and despair.
Although one may not be as poor as the poorest in the poor old days, and the hardships of everyday life could be eased a bit by means of social welfare, the mental stress arises is much more unbearable than decades ago.
A recently withdrawn TV advertisement placed by a bank targeting the middle class even says that the upbringing of a child costs almost four million dollars. Being exposed to such a kind of opinion believed romantically by many who are well-off, I wonder what damage could be done to the self-esteem of an unemployed uneducated mother of two with a disabled husband.
You might have named the right word, which is, of course, "respect".
While social discriminations of some kinds are still rampant in this society, how could people who believe they are superior respect those they think inferior? Many local born residents and early immigrants still despise those uneducated new immigrants from the mainland.
The sense and value of respect for any other individual may take centuries of good education to establish.
What that desperate mother needed most was immediate mental support from the relevant professionals, say, competent psychiatrists and social workers. These are the "first-aid" that could have prevented the fatal tragedy from happening. That poor mother definitely got none of these adequately. How could she enjoy the "respect" you mentioned, which would only come after a good universal education has been provided for the population?
It could quite be out of the question looking back to the poor old days without taking into consideration the social context.
Back then poor families like ours belonged to the majority. Given a small shanty on the hillside without running water and always threatened by fire and rain, inadequate food with low nutritive value, and minimal clothing for barely getting through the cold seasons, an utterly poor family could struggle through all those difficult days, with incentives and hope.
Now our society has evolved to a state that the majority are no longer living in poverty. Most who have got wealthy are even struggling harder still to get even wealthier.
Yet the poor are still around and have since become the minority, living in a society in which wealth is almost the only index of individual capability, money is the totem for many, and being poor is always equal to being incapable, or even worthless. Such a social atmosphere brings about frustrations and despair.
Although one may not be as poor as the poorest in the poor old days, and the hardships of everyday life could be eased a bit by means of social welfare, the mental stress arises is much more unbearable than decades ago.
A recently withdrawn TV advertisement placed by a bank targeting the middle class even says that the upbringing of a child costs almost four million dollars. Being exposed to such a kind of opinion believed romantically by many who are well-off, I wonder what damage could be done to the self-esteem of an unemployed uneducated mother of two with a disabled husband.
2007/10/17
An email to a friend – on the poor
Hello, H.L.,
Frankly I don't know you are poor, not to mention how poor you are! Quite to the contrary, I always think that you are rich, perhaps not so rich as most Chinese Canadians.
Not having brought a portable computer with you doesn't necessarily mean that poor, does it?
I anticipated that you don't have much difficulty receiving this mail in Tibet, provided you don't go too far away from wherever you can buy something like an authentic American hamburger!
If I go to India once a year for a month or two, then tour round another part of the world during the same year, and visit Tibet still in the very year, without even bothering about fixing the date of return, just like you do, I will surely go bankrupt in no time.
You can meet with really poor people in Tibet if you wish. Simply venture away from the temples and lamas and you will find yourself talking to them, only if you speak Tibetan of course, for these poor nomads living on one of the harshest lands on earth may not have a single word of the Han or English language.
Some 2,500 kilometres southeast of Tibet here are the richest parts of China, yet most of the inhabitants are by no means rich according to global standards.
Hong Kong has a decent GDP per capita as a developed economy, and an ugly Gini Index worse than many developing countries.
A couple of days ago a mother of two suffering from mental illness committed a jumping suicide, which killed also her innocent children, leaving behind her hospitalized husband. Such a tragedy is definitely due at least partly to shortage of social resources allocated to the poor and the helpless.
Hong Kong has roughly only 2.5 psychiatrists for every 100,000 people, compared to 11 in the U.K.
If one needs to see a doctor in a public hospital or clinic, GP or psychiatrist alike, he/she will have no more than a couple of minutes for just answering a few questions the doctor would choose to ask. Consultation in the true sense hardly exists.
A junior doctor practising in a public hospital here in the SAR is paid at least 30% more than his/her counterpart in the U.K., despite the fact that the U.K. GDP per capita is always higher.
On last Sunday early afternoon I came across a poor and hardworking mainlander at a remote wavy bay here in the SAR.
When I was exploring a small beach along a rocky shore, I saw a man picking something on the rocks in the shallows. I was curious, so I went closer. It was a man with a typical Southern peasant look. He was skinny with a small build. He turned away and walked into the deeper water as he saw me.
I left my camera on the beach and got on the rocks to approach him. I asked him what he was collecting. He responded by showing me a small rock snail he had just picked.
He then climbed on the rocks to talk to me as the surf was pounding a bit hard. He was wearing a pair of shoes moulded in plastic in the way some slippers are made. This suggested that he definitely came from the mainland waters, illegally of course. His clothes were all but totally wet. Hanging from his waist was a deep nylon net half full of small rock snails. He held the collection up to show me. Round his waist twisted another nylon net.
He carefully put off his hat already soaked with seawater. Between his hair and the hat he had kept a tightly wrapped plastic bag. When it was unwrapped I saw a pack of cigarettes, a lighter and something else. He wanted to treat me to a cigarette, but I told him I don't smoke.
I could barely understand his dialect. When he tried to light a cigarette the lighter failed because his fingers had wetted the flint. If my campsite was not so far away I could have given him my spare lighter, even though I thought I was not supposed to encourage smoking.
I asked him where he came from. He pointed to the open sea and named a place I don't know. I know there are the waters where illegal border crossing by speedboat is convenient.
He told me he could sell the snails for 10 Yuan per kilo. He expected to collect 5 or 6 kilos in that afternoon. A boat would come to fetch him before sunset. I thought there must be several of them picking separately in different locations. I asked if the snails were good for food or fishing bait, but I didn't get what he said for the answer.
On leaving the beach I reminded him that he had to be very careful as the surf could pound really hard on the rocks all of a sudden, and with the head bumping against the rocks one could be badly injured or even pass out. I could only wish him good luck and bringing home safely 10 kilos of pickings or more.
I can imagine that while this poor mainlander was doing his dangerous collecting of snails, many very wealthy ones were arriving at Hong Kong International Airport no more than 10 kilometres to the north, for flights to Paris or Zurich, to do their collecting of the most expensive bags and watches in the world.
Frankly I don't know you are poor, not to mention how poor you are! Quite to the contrary, I always think that you are rich, perhaps not so rich as most Chinese Canadians.
Not having brought a portable computer with you doesn't necessarily mean that poor, does it?
I anticipated that you don't have much difficulty receiving this mail in Tibet, provided you don't go too far away from wherever you can buy something like an authentic American hamburger!
If I go to India once a year for a month or two, then tour round another part of the world during the same year, and visit Tibet still in the very year, without even bothering about fixing the date of return, just like you do, I will surely go bankrupt in no time.
You can meet with really poor people in Tibet if you wish. Simply venture away from the temples and lamas and you will find yourself talking to them, only if you speak Tibetan of course, for these poor nomads living on one of the harshest lands on earth may not have a single word of the Han or English language.
Some 2,500 kilometres southeast of Tibet here are the richest parts of China, yet most of the inhabitants are by no means rich according to global standards.
Hong Kong has a decent GDP per capita as a developed economy, and an ugly Gini Index worse than many developing countries.
A couple of days ago a mother of two suffering from mental illness committed a jumping suicide, which killed also her innocent children, leaving behind her hospitalized husband. Such a tragedy is definitely due at least partly to shortage of social resources allocated to the poor and the helpless.
Hong Kong has roughly only 2.5 psychiatrists for every 100,000 people, compared to 11 in the U.K.
If one needs to see a doctor in a public hospital or clinic, GP or psychiatrist alike, he/she will have no more than a couple of minutes for just answering a few questions the doctor would choose to ask. Consultation in the true sense hardly exists.
A junior doctor practising in a public hospital here in the SAR is paid at least 30% more than his/her counterpart in the U.K., despite the fact that the U.K. GDP per capita is always higher.
On last Sunday early afternoon I came across a poor and hardworking mainlander at a remote wavy bay here in the SAR.
When I was exploring a small beach along a rocky shore, I saw a man picking something on the rocks in the shallows. I was curious, so I went closer. It was a man with a typical Southern peasant look. He was skinny with a small build. He turned away and walked into the deeper water as he saw me.
I left my camera on the beach and got on the rocks to approach him. I asked him what he was collecting. He responded by showing me a small rock snail he had just picked.
He then climbed on the rocks to talk to me as the surf was pounding a bit hard. He was wearing a pair of shoes moulded in plastic in the way some slippers are made. This suggested that he definitely came from the mainland waters, illegally of course. His clothes were all but totally wet. Hanging from his waist was a deep nylon net half full of small rock snails. He held the collection up to show me. Round his waist twisted another nylon net.
He carefully put off his hat already soaked with seawater. Between his hair and the hat he had kept a tightly wrapped plastic bag. When it was unwrapped I saw a pack of cigarettes, a lighter and something else. He wanted to treat me to a cigarette, but I told him I don't smoke.
I could barely understand his dialect. When he tried to light a cigarette the lighter failed because his fingers had wetted the flint. If my campsite was not so far away I could have given him my spare lighter, even though I thought I was not supposed to encourage smoking.
I asked him where he came from. He pointed to the open sea and named a place I don't know. I know there are the waters where illegal border crossing by speedboat is convenient.
He told me he could sell the snails for 10 Yuan per kilo. He expected to collect 5 or 6 kilos in that afternoon. A boat would come to fetch him before sunset. I thought there must be several of them picking separately in different locations. I asked if the snails were good for food or fishing bait, but I didn't get what he said for the answer.
On leaving the beach I reminded him that he had to be very careful as the surf could pound really hard on the rocks all of a sudden, and with the head bumping against the rocks one could be badly injured or even pass out. I could only wish him good luck and bringing home safely 10 kilos of pickings or more.
I can imagine that while this poor mainlander was doing his dangerous collecting of snails, many very wealthy ones were arriving at Hong Kong International Airport no more than 10 kilometres to the north, for flights to Paris or Zurich, to do their collecting of the most expensive bags and watches in the world.
2007/10/09
An email to a friend - on Confusianism to be a religion
Old C.,
When it comes to Confucianism we could talk about it for years on end.
As you find it difficult to "write" your characters into your computer, I decide to use English as a means of chatting as we usually do.
I think a religion must accommodate the followers with at least one mighty god or deity less mighty. Confucianism doesn't fall into such category. Confucius himself even never talked about divine beings (子不語怪力亂神), he might have doubted the existence of such and have no means of disproval and no intention to disprove it, so he might know there was no point in discussing about the same. Confucius must have a very clear and rational mind that a teacher is supposed to always possess.
"論語" has never been something like a gospel. It will never become one in the future. To my humble opinion declaring Confucianism a religion is pointless and is destined to be in vain. Yet even if such application does succeed in being endorsed by the local authorities, it will do no harm to the philosophy itself and most people, except for some of its followers who are a bit too superstitious. These followers, of which some could be highly educated, would burn incense and make contributions in a bribing nature, wishing only to receive blessing from Confucius as if he is a god, so as to excel in examinations to become a "狀元", or something like that!
Perhaps those worshippers of Confucius just want to enjoy the status of a religion as the Hong Kong Taoists do. There are quite a few schools run by the religious Taoists in the SAR. Yet that of the religious Taoism 道教 is a very different story. I don't see the possibility of Confucianism's running a similar course.
The ancient followers of religious Taoism, which might have originated from a wizardry, were smart enough to declare 老子, the founder of philosophical Taoism 道家, as their ultimate ancestral founder and respectfully dubbed him 太上老君. That's why most people confuse 道教 with 道家.
In the long, long course of time the religious Taoists accumulated many 仙 for their everyday worshipping, so they can enjoy a true religion of their own.
Confucius' teachings per se and Confucianism in the broad sense have never initiated such course or process. If some of the worshippers want to do it now they should find their predecessors had already missed their golden era in history. Now they certainly cannot create a god-like being out of Confucius or any of his followers, or any who would claim to be his follower.
Now Confucius is going global fast. Once Confucius has become really famous globally, Confucianism and Confucius himself will be subject to intensive studies, exposed to both eastern and western modern thinking.
When it comes to Confucianism we could talk about it for years on end.
As you find it difficult to "write" your characters into your computer, I decide to use English as a means of chatting as we usually do.
I think a religion must accommodate the followers with at least one mighty god or deity less mighty. Confucianism doesn't fall into such category. Confucius himself even never talked about divine beings (子不語怪力亂神), he might have doubted the existence of such and have no means of disproval and no intention to disprove it, so he might know there was no point in discussing about the same. Confucius must have a very clear and rational mind that a teacher is supposed to always possess.
"論語" has never been something like a gospel. It will never become one in the future. To my humble opinion declaring Confucianism a religion is pointless and is destined to be in vain. Yet even if such application does succeed in being endorsed by the local authorities, it will do no harm to the philosophy itself and most people, except for some of its followers who are a bit too superstitious. These followers, of which some could be highly educated, would burn incense and make contributions in a bribing nature, wishing only to receive blessing from Confucius as if he is a god, so as to excel in examinations to become a "狀元", or something like that!
Perhaps those worshippers of Confucius just want to enjoy the status of a religion as the Hong Kong Taoists do. There are quite a few schools run by the religious Taoists in the SAR. Yet that of the religious Taoism 道教 is a very different story. I don't see the possibility of Confucianism's running a similar course.
The ancient followers of religious Taoism, which might have originated from a wizardry, were smart enough to declare 老子, the founder of philosophical Taoism 道家, as their ultimate ancestral founder and respectfully dubbed him 太上老君. That's why most people confuse 道教 with 道家.
In the long, long course of time the religious Taoists accumulated many 仙 for their everyday worshipping, so they can enjoy a true religion of their own.
Confucius' teachings per se and Confucianism in the broad sense have never initiated such course or process. If some of the worshippers want to do it now they should find their predecessors had already missed their golden era in history. Now they certainly cannot create a god-like being out of Confucius or any of his followers, or any who would claim to be his follower.
Now Confucius is going global fast. Once Confucius has become really famous globally, Confucianism and Confucius himself will be subject to intensive studies, exposed to both eastern and western modern thinking.
An email to the Transport Complaints Unit, HK SAR Govt.
Dear Miss Wong,
Thank you very much for your kind attention and prompt reply.
It's absolutely all right to disclose my identity. Please do.
I actually tried to file this complaint direct on the NWFB's website at the same time. Yet their "postmaster" returned my message 2 days later, notifying that it was a delivery failure.
How could one fail to do so on their very official website?!
The other day I saw a dozen people, young and old, waiting patiently at the terminus for over half an hour, without the least intention to complain, as the scheduled interval is just 15 minutes.
Those could be the nicest people in the world, I must say!
I happened to find the person in charge that day. He just attempted to ignore me first in a very bad manner. As I didn't go away, he then aggressively asked me in retort at what time the bus was supposed to depart, even in a worse manner. I pointed at the schedule and named the exact time, then he was silenced.
The bus company just knows their passengers!
Thank you very much for your kind attention and prompt reply.
It's absolutely all right to disclose my identity. Please do.
I actually tried to file this complaint direct on the NWFB's website at the same time. Yet their "postmaster" returned my message 2 days later, notifying that it was a delivery failure.
How could one fail to do so on their very official website?!
The other day I saw a dozen people, young and old, waiting patiently at the terminus for over half an hour, without the least intention to complain, as the scheduled interval is just 15 minutes.
Those could be the nicest people in the world, I must say!
I happened to find the person in charge that day. He just attempted to ignore me first in a very bad manner. As I didn't go away, he then aggressively asked me in retort at what time the bus was supposed to depart, even in a worse manner. I pointed at the schedule and named the exact time, then he was silenced.
The bus company just knows their passengers!
北大精英的一篇文章引起的聯想
2003年底，一位朋友從萬維網上給我抄送了幾篇文章，大概認為精采，不容錯過。 有些我讀後深有所感。 其中一篇很有意思，篇名“懷念故人”，談及作者阿憶的幾位已故師長、偶像學者，和早逝的同窗，憶述了一些在他們生前，跟他們交往的情景，和會面的印象。文章行文樸素，情感真摯。
然而，細味這篇文章，讓我產生一些特殊的感受，不吐不快。於是不免胡言亂語，嘀哩嘟嚕就在鍵盤上打了一大堆，目的只在回贈朋友，本來無意發表。 近來由於要在blog上胡謅，把這篇舊文也翻了出來。 到網上搜尋一下，在北京大學的網頁中，找到了這篇內涵深邃的文章，再讀一遍，比照一下，發覺幾乎原文依舊，幾年來未作修訂。 我一時有些感慨，於是略改拙文，發表於此，希望感興趣的朋友先到網上細閱該文，然後回來看我的胡言亂語。
據網上資料，作者畢業於北京大學中文系，無疑是中國社會主義高等教育培養出來的‘精英’。 文章的字裏行間隱含和突顯的個人思想和價值觀，多少反映了國家高等教育，在知識分子意識形態塑造上起到的作用。
作者在文章 (以下或稱‘憶文’) 的第一節裏說，“早在上中學的時候就知道，北大的燕南園是片聖人居住的別墅區”，又說語言學泰斗王力先生熟練操縱的第七種語言——越南語，學的時候已經72歲，這讓他“無法不自慚形穢”。 而四卷《古代漢語》，“為王先生帶來了驚人的版稅收入”，高年級學生帶他們去“拜謁王力先生，路過燕南園南邊的工商銀行時，說…這銀行半數的存款是王先生一個人的”！
如果作者的遣詞用語都是正面的，並不隱含絃外之音，那麼作者對王力先生的崇拜，以至尊為聖人，很可能就是因為王力先生非凡的語言能力，就是因為王力先生驚人的版稅收入！ 因為“憶文”裏並沒有述及王力先生的高風亮節，沒稱頌王力先生行為世範。 這種型態的尊崇，可以說是一般的單純個人崇拜。
抑不知作者今天是否仍對先師尊崇如舊，倘若清明節到墓前致祭，是不是還會不敢稍忘階級觀念，不敢稍忘自己的卑微，甚至用上‘跪謁陵寢’之類的字眼來作表述？
‘憶文’稱王力先生為‘北大聖人’。 聖，《說文》的解釋是“通也”。 這個詞，在古漢語裏本來並沒有今天所說的，借譯洋文divine, holy, sacred, saint等詞的‘神聖’的意思，甚至沒有道德節操崇高的涵義，大抵只是說的理解能力非常高，聰明絕頂，有大智慧，能明白十分深奧的道理，一個頂一萬個，這樣罷了。 孔子說：“若聖與仁，則吾豈敢！” 又說：“聖人吾不得而見之矣。得見君子者，斯可矣。” 大抵用的這個原義，可見就連那所謂‘仁’，都沒有包括在內。 可是經過了歷代封建統治者和特權知識階級的厚貼金、絕對化，詞義就變得高不可仰，深不可測，寬不可狀，遙不可及，竟至於變成了一個帶有迷信色彩的字眼。 ‘憶文’裏把王力先生稱為‘聖人’，倘若還用《說文》的本義，該是不至大謬不然的。 然而，此詞似乎不能回復古義了，除非作者寫的並非現代語體文。
今天在現代漢語詞彙裏的所謂‘聖人’，無論指的是中國的，還是外國的歷史人物，不管用於文化範疇，還是宗教領域，一般都是指的人死之後，被當代或後世的統治階級、宗教組織，認定具有崇高的道德品格，在言行上堪作楷模，甚至死後顯現聖蹟，而予以追封賜諡，敕令子民或教徒必須敬畏崇拜的神聖人物。
今天在中國，不管在哪個領域，大概都不會產生聖人了。 但中國卻有天主教，在天主教的神聖國度裏，也許要當別論。 十年前，印度加爾各答天主教會的德蘭修女Mother Teresa逝世。她在那裏為痲瘋病人、貧民、賤民和孤兒鞠躬盡瘁了大半生。 她逝世後不久，就被羅馬教廷列為‘聖品’，進入‘封聖’程序，目前已通過了‘beautification’, 被尊稱為真福德蘭(台譯德蕾莎)Blessed Teresa, 往後一旦顯現了教廷認為足夠的‘聖蹟’，就會正式成為天主教聖人，尊稱為加爾各答的聖德蘭Saint Teresa of Calcutta (Kolkata)了。 到那時候，中國的天主教徒，就會多了一位值得效法的聖人。
當然，要像印度城市街角上整天坐著，蓬頭垢面，赤腳裸身，給人祝福，索取盧比，而美元也不拒絕，但少給就有可能開罵的，也叫‘聖人’的‘聖人’，又屬另類。
《現代漢語詞典》【聖人】條的解釋有二： 1.舊時指品格最高尚、智慧最高超的人物，如孔子自漢朝以後被歷代帝王推崇為聖人。 2.封建時代臣子對君主的尊稱。
在今天，在現代漢語的觀念裏，管王力先生叫個聖人，不管從哪個角度看，該都不算很合適，儘管他是一位絕頂聰慧，對社會、文化有很大貢獻的語言學家，儘管他收過驚人的版稅，住過北大別墅區，能說七種語言。
五千年來，除了帝堯、帝舜、夏禹、商湯、周文王、周武王、周成王和周公旦，中國就只有一位盡人皆知的聖人。 那就是畢生沒收版稅一個子，沒住別墅半個區，沒學語言七大種的孔夫子。 孔夫子編篡、修訂、寫作的典籍，也曾被稱為聖經。 從前，到孔聖人畫像前得叩拜，甚至上香，讀聖經要正襟危坐，畢恭畢敬。 今天一般指耶穌誕辰的聖誕，原來就是指的孔子誕辰，現今奉儒道為宗教者仍用此義。
然而，孔子的聖人稱號，並非來自他當時的學生，也非來自歷代缺乏教育的一般老百姓，或者飽讀詩書的讀書人的尊奉，而是正如《現代漢語詞典》的釋義所說，“被歷代帝王推崇”所致。
漢武帝劉徹罷黜百家，獨尊儒術。 但孔子被漢朝皇帝首度追封，卻在武帝之後，而且僅至公、侯的爵位。 到了唐朝，玄宗追封他為‘文宣王’。 宋真宗時升格為‘至聖文宣王’。 到了元朝，再升一級，蒙古皇帝鐵穆爾竟然追封他為‘大成至聖文宣王’。 到了滿清皇朝，順治皇帝愛新覺羅福臨就更進一步，賜他‘大成至聖文宣王先師’的封號。 大抵孔子的‘聖’，在皇帝眼裏，已然遠遠超越了堯、舜、禹、湯、文、武、成王和周公，而達到了千古的極至，正所謂前無古人，後無來者了。
雖然托孔子的洪福，弟子顏回被尊為‘復聖’、曾子為‘宗聖’、孫子子思為‘述聖’、子思門人的學生孟子為‘亞聖’，但似乎都只是徒具虛名而已，實際上沒有‘聖’到哪裏去。 至於文學範疇裏詩聖杜甫的‘聖’，似乎和詩仙李白的‘仙’不相伯仲，乾脆夠不到至聖、亞聖一類‘聖’的範疇了。 而和‘詩聖’層次相若的‘聖’，據說還有‘武聖’、‘書聖’、‘畫聖’、‘茶聖’、‘酒聖’、‘藥聖’等等，真要這麼‘聖’下去，恐怕‘聖’之不盡，而至於‘濫聖’了呢。
在中國近代史上，孔子‘大成至聖文宣王先師’的封號，由於被捧得太高、太玄，被竊用得太濫、太謬，以至成了暴君酷吏欺壓平民百姓、殘父暴夫控制子女妻媳的神祇偶像，曾幾何時，竟被激進學者、革命分子和熱血青年錯認作禍國殃民的罪魁禍首，給假借虎威的狐狸當上了替罪羊，而被無辜打倒，無理批鬥，歷時竟達六十年。
不過，如今孔子早已恢復名譽，一年四季，又在廟裏廟外受祭享供了。 本文初稿的那年秋天，曲阜孔廟迎來一群韓國女大學生，穿戴周代服飾，獻古舞以致祭祀。
證諸孔子的言行錄《論語》(雖則述而不作)、北方韻文總集《詩》(雖則有所芟刈)、編年魯國歷史《春秋》(雖則意含主觀褒貶)，孔子確堪被尊為聖人、萬世師表，而且也肯定是一位對華夏政治文化有偉大貢獻，亙古無匹的學者。 只要翻閱《論語》，把它讀明白了，必然深受感動，肅然起敬！
然而在中國特定的政治、社會體制、文化、教育型態的一座座大山之下，把孔子尊為不可超越的‘至聖’，也就等於給一切可能的社會發展寫上句號，等於給予封建統治階級以實施愚民政策的大便利了。
我猜想，這也正是為什麼咱們遠在春秋時代，已經出了像孔子這樣一位偉大先進的教育家，連顏回那麼窮的年輕人都有上學的機會，而兩千多年後的今天，咱們竟還有讀不上書的孩子！
中國的知識分子，在孔子的年代稱為‘君子’ ——也就是‘有德者’，孔子拿來和沒受教育，未讀詩書，不識禮樂的‘小人’——也就是‘無德者’ ——對舉。 《論語》裏就有“唯女子與小人為難養也”之歎。 雖說孔子有教無類，畢竟那時候，赤貧如顏回者，大抵就跟咱們今天山區農村裏，普遍營養不良的兒童沒有兩樣，銀子固然拿不出來了，要在緊絀的食用裏，攢下幾塊乾豬肉，當個學費交上去，怕也並不容易。 因此，要接受教育，成為‘君子’，對窮家子而言，談何容易！
兩千五百多年來，中國的教育無疑有所發展，畢竟走過了兩千多年的歷史征途嘛，哪能原地踏步！ 但發展卻是可恥的緩慢。 進步最神速的，不在教育本身，卻在它的一個附屬部分：科舉考試制度！ 中國封建皇朝的科舉制度，層級分明，實施嚴格。 可是因為沒有像樣的教育制度，和合理的教育方針和理想去配合，從來就拔擢不出真正有能之士。 雖則如此，那精心設計的考試方式，卻足以挑選擅長模仿、迎合上意、從不功高蓋主的庸才。 這些庸才，庸固是庸，卻畢竟是才，是可用之才，尤其為聖君明主充當聽話的忠臣，就再合適不過了。 倘若滿朝文武，盡皆超越天子的精英，皇上的睿智聖明豈不白搭！ 怎麼還能叫個‘聖上’！ 偶爾‘聖上’竟是個倒行逆施的昏君，庸才正堪做其貪汙腐敗的佞臣了。
由於教育沒有得到與時俱進的應有發展，選賢舉能又從未在又偏又狹、不公不義的科舉考試制度之下實現，宋朝以來，整體社會發展有如逆水行舟，不進而退，一代差似一代。 到了清朝末葉，竟至於大大落在了西方世界的後頭，為我長發其祥的偉大中華，在列強的覬覦下，寫成了一頁又一頁的喪權辱國百年史！
近代教育的具體概念，大抵要到日本明治維新之後，從東洋輸入‘教育’ 一詞，才開始在中國漸漸為讀洋書的人們所知。 此詞源出《孟子˙盡心》：“君子有三樂……得天下英才而教育之，三樂也。” 日本人擷以翻譯西文的education一詞，大大擴充了原詞詞義。
說到中國的教育，絕對不能不提的，就是中國兩所最早的大學：其一是‘憶文’作者的母校北京大學，另一所就是清華大學。
北京大學的前身是京師大學堂，成立於1898年，比開羅大學晚約1,000年，比牛津大學晚約700年，比東京大學晚約20年。 戊戌變法，光緒皇帝大抵從東洋回來的留學生那裏學懂了教育應為何物，於是要廢除科舉，興辦學校，任命吏部尚書孫家鼐為管學大臣，籌辦大學堂，詔准了梁啟超起草的《京師大學堂章程》。 大學堂的創校宗旨是：‘中學為體，西學為用，中西並用，觀其會通，無得偏廢’。 創校時首任總教習(相當於今天的校長)是美國傳教士丁韙良William Alexander Parsons Martin. 可是戊戌維新不敵守舊勢利，僅歷百日而失敗，梁啟超倉皇逃出國外。 慈禧太后也許因為害怕列強不滿，魔掌不敢盡伸，對大學堂網開一面，總算沒有查辦，但改任張百熙為總教習。 辛亥革命成功，中華民國建元，京師大學堂於1912年改稱北京大學，嚴復為校長。
中國的第二所大學是清華大學，它的前身是清華學堂，是辛丑條約的國恥副產品。 當時清廷腐敗無能，不斷受到列強的欺侮。 1900年庚子，號稱‘刀槍不入’的義和團闖進帝都，砸了各國公使館，導致八國聯軍攻佔北京，搶掠燒毀皇家的圓明園。 清廷被迫於1901年簽訂辛丑條約，賠償給十四個受損的國家。 其後美國在羅斯福總統任內(Theodore Roosevelt)，於1909年開始退還庚子賠款的未付餘額10,785,286.12元，並指定用作開辦學校，和派遣赴美留學生。 清廷於是專設‘遊美學務處’，修建‘肄業館’，作為赴美留學生的預備學校。 學校於1911年竣工啟用時改稱清華學堂，因校址原為惇親王的賜園‘清華園’。 1912年中華民國成立，改叫清華學校，1928年升格易名為清華大學。
中國的正規高等教育發展了那麼一個世紀，目前還只能在捉襟見肘的窘境裏緩慢地摸索前進。 它的特點，除了貫徹精英主義，就是逕向唯經濟主義傾斜。 今天，在貧富懸殊越演越烈，兩極分化越來越嚴重，人們盲目迷信學歷、文憑，因而到處學廠、學店林立的中國社會，竟有不少家裏太窮的女大學生，因為要掙扎向上，‘讀書致富’，而當上三陪小姐，掙錢交付昂貴的學費，並且趕上城市突飛猛進的消費主義生活方式！
前幾年，更有所謂的藝術學校，把女學生送到外省的夜總會去當陪酒女郎，還美其名為畢業實習。 那個所謂的校長在電視台記者面前，竟然恬不知恥，振振有詞，說什麼社會就是一個大染缸，女學生早晚都得出去親身體驗，晚一點不如早一點，云云！
至於僅僅9年的義務教育，前幾年教育部副部長吳啟迪曾說，要‘力爭2008年達到百分之一百的普及率’。 明年就是2008年，能不能達到目標，看來哪位精英領導都說不準。
中國的教育，包括高等教育，有一個政治使命，就是要為偉大的社會主義祖國，培養革命接班人。 可是在運營上，這高調卻再也唱不響了，實際上和封建時代的‘書中自有黃金屋，書中自有顏如玉’，‘十年窗下無人問，一舉成名天下知’的功利主義思想，仍然藕斷絲連，一脈相承，依舊擺脫不了實用主義低階理念的桎梏。 有的地方沒有大學，要籌款辦一所，如非高檔騙局，就不倫不類地說什麼‘今天教育，明天經濟’！ 有的農村分得捐款，盜竊挪用之餘，蓋了小學校，為了鼓勵農民讓孩子入學，還只能喊著‘讀書致富’的宣傳口號。
在精英主義的高等教育制度之下，教育實踐跟普及教育的原則理念背道而馳。 這當然也能夠透過極度的競爭，一如科舉時代的所謂‘文戰’，有效地篩選、培養出一批又一批的專業精英、考試‘狀元’，源源不絕地為國家經濟建設注入新血。
這些暫未形成或組成階級的專業精英、考試‘狀元’，因為享受著人們普遍對希罕的知識分子及其文憑的肯定，以至崇拜、迷信，乾脆早就自命為新生‘貴族’了。 既然在皇朝覆滅將近百年以後，還要自命為‘貴族’、‘狀元’，那就不可能不自覺優越，不自視高人一等了。
‘憶文’的第六節裏，作者記述了“有個東北來的新生…毫無北大學生那種與生俱來的狷傲”。 這也就是說，北大學生都有“與生俱來的狷傲”！
由於教育資源匱乏，考試淘汰制度非常嚴酷，能脫穎而出的‘精英’，經過幾年黌宇現實的薰陶，偶而還跟權貴公子攀個哥們，直接間接感受到了權力的無比誘惑，於是理所當然地形成牢固的人以等分價值觀。
那些由考試‘狀元’出身的‘跳階’貴族，因為個人能力得到過分的肯定、迷信，個體等級意識特別亢進。 就是同朝為精英，也要從學府的排名、專業的高低、家族的貴賤、財富的多寡來評比一番。 不那樣，就是平均主義！
這裏所說的個體等級意識，衍生自動物的繁殖本能，是賴以傳宗接代的種群繁殖機制的重要組成部分。 它是具有發達的大腦，有觀察學習能力的群居性哺乳動物的一個特徵，尤其在靈長類的複雜群體關係裏得到高度發展。 它也是個體和種群的自然選擇機制之一。 在人類高度制度化的競爭環境裏，它一方面得到鞏固，一方面受到抑制。
從西方文明發展出來的教育理念，主張向教育對象從小灌輸正義平等價值觀，正是要抑制、平衡這些雖然有理，卻又無情的自然選擇機制；疏導由它衍生的人際矛盾，舒緩競爭的激化；削弱它在人類行為上的支配作用，減少赤裸裸的弱肉強食自然現象；以免釀成人為的社會災難。
而精英教育，卻恰恰反其道而行，名正言順地，對這種動物本能起到了肯定、鞏固、矯飾、擴大的作用。 精英高等教育培養出來的考試‘狀元’，自然而然地，時時刻刻意識到自己在群體之中的優越地位，分分秒秒不忘去拿別人來和自己評比(sizing up), 好確定自己的位置：誰在自己之下，比自己低幾等？誰又在自己之上，比自己高幾級？ 因為身為受過精英教育的‘狀元’，主觀評比的結果，理所當然地，把大多數人都給比下去了，因此不免沾沾自喜、洋洋得意，越評越過癮，每比輒飄然。
‘憶文’第五節的一段記敘：“駱一禾的詩我沒有一首喜歡，但我仍然著迷地想知道他的事情”，“仔細端詳駱一禾”，就是這種主觀自覺評比的一些形式，也是好奇心的誘發媒之一；也就是說，假如沒有源自male rivalry的本能sizing up, 對這位詩人駱一禾，作者多半是會不屑一顧的。
群居性哺乳動物的個體等級意識，在強者一方，往往還有另外一面看似相反的表現，就是甘於一時的降服，順從更強者。 這無他，就是為的明哲保身，不作無謂犧牲；伺機再起，爭取繁殖機會。這是源自所謂‘爬蟲腦’的一種類智慧求生本能。
‘憶文’裏說的‘參拜長者’，‘除了畢恭畢敬之外，別無選擇’，固是中國儒家傳統尊師重道的一件外衣，而做成這外衣的料子，就正是求生本能。 敢仿效洋人的輕恭薄敬者，學業成績沒準就會被無故打折了！這犯不著哇。
另外，由於精英主義高等教育是教育金字塔的尖頂，頂上精英為數不多，新生‘貴族’們往往會有鶴立雞群，一覽眾山小之概，在獨倡文戰，不尚武爭，物競天擇潛在化，才能型態單一化的太平盛世，考試精英們鄙視弱者的時候多，順從強者的求生本能卻少有浮現的機會了。 因此，偶爾眼前出現一個讓精英們評斷為遠比自己強，以至於心悅誠服的‘高大形象’，他們還是會毫不猶豫地驚為天人，乃至五體投地，頂禮膜拜，其謙卑服從的程度，比起那些沒受多少教育的一般小百姓，往往還會有過之，無不及。 這是因為精英們自視既高，自覺是罕有的優越貴族個體，如今竟爾遇上比自己更勝一籌，罕有十倍的精英中之精英！ 難免百倍感動，千倍臣服！ 這是寫在了遺傳基因裏的生存、繁殖秘笈。
作者的敬拜幾位‘先聖’，我看就是這種心理的表現。 至於他在文章第八節裏憶述的那位死前“朝泥身土偶行跪拜大禮”的女同學，就更進一步，把自己的卑微，毫無保留地，呈獻在莫能逾越，無可捉摸的，超然於血肉精神、生老病死之外的神祇佛陀的壇前座側了。
說到美學大師朱光潛，作者在第二節裏寫道：“但我無論如何無法接受，那位寫過鴻篇巨著的朱光潛，怎麽會是如此矮小的老人。他中西合璧，學富五車，身高卻只有150公分！”
這樣的品人標準，正是群居性哺乳動物個體等級意識，和現代智人的高階價值觀這兩者天衣無縫的結合。
在靈長類動物的族群裏，比如說，和人類有百分之九十八相同基因的非洲大猩猩吧，牠們並沒有發展出來‘中西合璧、學富五車’等優越形式，因此，體型的大小、勇氣和體力的強弱，幾乎就是優越與否的全部標準了。 身材瘦小，自然就是軟弱無能的表徵！ 這也正是何以姑娘都傾向喜歡身材高大的小夥，而人們看到瘦小的當權者，就會暗地裏竊笑，否定他的能力，甚至會說：‘望之不似人君，彼可取而代也’。 一個矮墩墩的演員，大抵難有扮演大將軍的機會。
在複雜的現代人類社會，自然本能和物競天擇、弱肉強食的自然選擇機制，因為受到文化的干預，往往會有反自然的現象。 教育內容裏的正義平等、婚姻法裏的一夫一妻，固屬反自然現象；國家民族偶爾冒出一個矮小的偉大領導人，也是反自然現象。 教育搞得越好，教育理念、內容越先進開明，反自然現象也就越多，甚至會變成了常規，就連殘疾人都不會受到任何歧視。
另外順便一提，文章作者畢業於中國歷史最悠久，最菁英薈萃的名牌大學——北京大學的中文系，可他的文章，卻還是有一些念過中文系的人不該有的錯誤：
1) 第4節第3段：“王先生闔然長逝時，恰是他發表長壽宏論的第二年”的‘闔’字誤，‘恰是’大概用得不合適。 ‘溘’誤作‘闔’。闔音合。溘音客，突然的意思。 也許可以簡單地說，‘王先生溘然長逝，是他發表長壽宏論的第二年。’ 要是這第二年可以說‘恰是’，那麼第三年、第四年也可以，這‘恰’字就要變得毫無意義。 如果是第二天，或者同一年，又或者是第二年的同一天，用‘恰’字就不錯。
2) 第5節第3段：“…已出現嚴重的精神障礙，他完全置身於幻象之中”，‘置身’是意識清醒狀態下的自主行為，精神有毛病的人身處幻象之中，是認知不正常，身不由己的病態被動行為。 這裏不宜說“置身於…”，也許可以改用‘活在…’。
3) 第6節第1段：“不恥下問”在這裏應是用錯了。 所謂‘下問’，是指的向地位比自己低下，知識比自己淺薄的人討教。 新生向‘老生’前輩請教，不能說是‘下問’。
4) 第6節第3段：“…一位同學在成都與歹徒搏鬥，遇刺身亡”，這無疑是望文生義。 ‘遇刺’不是說的被利器所刺，而是政治人物之類遭到政治暗殺的意思。 要是一個普通人，被埋伏在陰暗角落裏的仇人，或是仇人僱用的兇手跳出來用尖刀捅死了，也不能叫遇刺。 大人物被匪徒劫殺，也不能叫遇刺。 此詞的詞義非常狹窄，不能隨意引申活用。 這裏的‘遇刺身亡’，改說‘遭到刺殺’就好。
5) 第8節第3段：“集散地”在這裏‘引申活用’，似應加上引號，明示並非不懂原義。
6) 同段：“竟從一個胖子，變成了窈窕女子”，‘窈窕’應是‘苗條’之誤。 ‘窈窕’是形容女子整體地美好，這包括了氣質神韻、容儀體態、服飾穿戴等等，而非單指體型纖瘦。《詩˙關雎》裏的窈窕淑女，不是說的這好女子身材苗條。
7) 第8節第4段：“日子因爲富裕開始顛沛流離”，‘顛沛’是生活艱苦、窮困的意思，和富裕的詞義恰恰相反。
8) 同段：“同學親情”，‘親情’有固定而狹窄的詞義，不能用在同學之間，同學只能說友情。 同學之間可以相親相愛，甚至可以發生愛情，但不可能產生親情。
9) 同段：“正是事業上拼命的季節”，把‘季節’引申，用在沒有更替，不會循環的事物似不合適。
10) 第8節末段：“上桌”，這短語說的好像是一盤小菜，用以指人似不合適。莫非這是個北京流行的口語詞？
然而，細味這篇文章，讓我產生一些特殊的感受，不吐不快。於是不免胡言亂語，嘀哩嘟嚕就在鍵盤上打了一大堆，目的只在回贈朋友，本來無意發表。 近來由於要在blog上胡謅，把這篇舊文也翻了出來。 到網上搜尋一下，在北京大學的網頁中，找到了這篇內涵深邃的文章，再讀一遍，比照一下，發覺幾乎原文依舊，幾年來未作修訂。 我一時有些感慨，於是略改拙文，發表於此，希望感興趣的朋友先到網上細閱該文，然後回來看我的胡言亂語。
據網上資料，作者畢業於北京大學中文系，無疑是中國社會主義高等教育培養出來的‘精英’。 文章的字裏行間隱含和突顯的個人思想和價值觀，多少反映了國家高等教育，在知識分子意識形態塑造上起到的作用。
作者在文章 (以下或稱‘憶文’) 的第一節裏說，“早在上中學的時候就知道，北大的燕南園是片聖人居住的別墅區”，又說語言學泰斗王力先生熟練操縱的第七種語言——越南語，學的時候已經72歲，這讓他“無法不自慚形穢”。 而四卷《古代漢語》，“為王先生帶來了驚人的版稅收入”，高年級學生帶他們去“拜謁王力先生，路過燕南園南邊的工商銀行時，說…這銀行半數的存款是王先生一個人的”！
如果作者的遣詞用語都是正面的，並不隱含絃外之音，那麼作者對王力先生的崇拜，以至尊為聖人，很可能就是因為王力先生非凡的語言能力，就是因為王力先生驚人的版稅收入！ 因為“憶文”裏並沒有述及王力先生的高風亮節，沒稱頌王力先生行為世範。 這種型態的尊崇，可以說是一般的單純個人崇拜。
抑不知作者今天是否仍對先師尊崇如舊，倘若清明節到墓前致祭，是不是還會不敢稍忘階級觀念，不敢稍忘自己的卑微，甚至用上‘跪謁陵寢’之類的字眼來作表述？
‘憶文’稱王力先生為‘北大聖人’。 聖，《說文》的解釋是“通也”。 這個詞，在古漢語裏本來並沒有今天所說的，借譯洋文divine, holy, sacred, saint等詞的‘神聖’的意思，甚至沒有道德節操崇高的涵義，大抵只是說的理解能力非常高，聰明絕頂，有大智慧，能明白十分深奧的道理，一個頂一萬個，這樣罷了。 孔子說：“若聖與仁，則吾豈敢！” 又說：“聖人吾不得而見之矣。得見君子者，斯可矣。” 大抵用的這個原義，可見就連那所謂‘仁’，都沒有包括在內。 可是經過了歷代封建統治者和特權知識階級的厚貼金、絕對化，詞義就變得高不可仰，深不可測，寬不可狀，遙不可及，竟至於變成了一個帶有迷信色彩的字眼。 ‘憶文’裏把王力先生稱為‘聖人’，倘若還用《說文》的本義，該是不至大謬不然的。 然而，此詞似乎不能回復古義了，除非作者寫的並非現代語體文。
今天在現代漢語詞彙裏的所謂‘聖人’，無論指的是中國的，還是外國的歷史人物，不管用於文化範疇，還是宗教領域，一般都是指的人死之後，被當代或後世的統治階級、宗教組織，認定具有崇高的道德品格，在言行上堪作楷模，甚至死後顯現聖蹟，而予以追封賜諡，敕令子民或教徒必須敬畏崇拜的神聖人物。
今天在中國，不管在哪個領域，大概都不會產生聖人了。 但中國卻有天主教，在天主教的神聖國度裏，也許要當別論。 十年前，印度加爾各答天主教會的德蘭修女Mother Teresa逝世。她在那裏為痲瘋病人、貧民、賤民和孤兒鞠躬盡瘁了大半生。 她逝世後不久，就被羅馬教廷列為‘聖品’，進入‘封聖’程序，目前已通過了‘beautification’, 被尊稱為真福德蘭(台譯德蕾莎)Blessed Teresa, 往後一旦顯現了教廷認為足夠的‘聖蹟’，就會正式成為天主教聖人，尊稱為加爾各答的聖德蘭Saint Teresa of Calcutta (Kolkata)了。 到那時候，中國的天主教徒，就會多了一位值得效法的聖人。
當然，要像印度城市街角上整天坐著，蓬頭垢面，赤腳裸身，給人祝福，索取盧比，而美元也不拒絕，但少給就有可能開罵的，也叫‘聖人’的‘聖人’，又屬另類。
《現代漢語詞典》【聖人】條的解釋有二： 1.舊時指品格最高尚、智慧最高超的人物，如孔子自漢朝以後被歷代帝王推崇為聖人。 2.封建時代臣子對君主的尊稱。
在今天，在現代漢語的觀念裏，管王力先生叫個聖人，不管從哪個角度看，該都不算很合適，儘管他是一位絕頂聰慧，對社會、文化有很大貢獻的語言學家，儘管他收過驚人的版稅，住過北大別墅區，能說七種語言。
五千年來，除了帝堯、帝舜、夏禹、商湯、周文王、周武王、周成王和周公旦，中國就只有一位盡人皆知的聖人。 那就是畢生沒收版稅一個子，沒住別墅半個區，沒學語言七大種的孔夫子。 孔夫子編篡、修訂、寫作的典籍，也曾被稱為聖經。 從前，到孔聖人畫像前得叩拜，甚至上香，讀聖經要正襟危坐，畢恭畢敬。 今天一般指耶穌誕辰的聖誕，原來就是指的孔子誕辰，現今奉儒道為宗教者仍用此義。
然而，孔子的聖人稱號，並非來自他當時的學生，也非來自歷代缺乏教育的一般老百姓，或者飽讀詩書的讀書人的尊奉，而是正如《現代漢語詞典》的釋義所說，“被歷代帝王推崇”所致。
漢武帝劉徹罷黜百家，獨尊儒術。 但孔子被漢朝皇帝首度追封，卻在武帝之後，而且僅至公、侯的爵位。 到了唐朝，玄宗追封他為‘文宣王’。 宋真宗時升格為‘至聖文宣王’。 到了元朝，再升一級，蒙古皇帝鐵穆爾竟然追封他為‘大成至聖文宣王’。 到了滿清皇朝，順治皇帝愛新覺羅福臨就更進一步，賜他‘大成至聖文宣王先師’的封號。 大抵孔子的‘聖’，在皇帝眼裏，已然遠遠超越了堯、舜、禹、湯、文、武、成王和周公，而達到了千古的極至，正所謂前無古人，後無來者了。
雖然托孔子的洪福，弟子顏回被尊為‘復聖’、曾子為‘宗聖’、孫子子思為‘述聖’、子思門人的學生孟子為‘亞聖’，但似乎都只是徒具虛名而已，實際上沒有‘聖’到哪裏去。 至於文學範疇裏詩聖杜甫的‘聖’，似乎和詩仙李白的‘仙’不相伯仲，乾脆夠不到至聖、亞聖一類‘聖’的範疇了。 而和‘詩聖’層次相若的‘聖’，據說還有‘武聖’、‘書聖’、‘畫聖’、‘茶聖’、‘酒聖’、‘藥聖’等等，真要這麼‘聖’下去，恐怕‘聖’之不盡，而至於‘濫聖’了呢。
在中國近代史上，孔子‘大成至聖文宣王先師’的封號，由於被捧得太高、太玄，被竊用得太濫、太謬，以至成了暴君酷吏欺壓平民百姓、殘父暴夫控制子女妻媳的神祇偶像，曾幾何時，竟被激進學者、革命分子和熱血青年錯認作禍國殃民的罪魁禍首，給假借虎威的狐狸當上了替罪羊，而被無辜打倒，無理批鬥，歷時竟達六十年。
不過，如今孔子早已恢復名譽，一年四季，又在廟裏廟外受祭享供了。 本文初稿的那年秋天，曲阜孔廟迎來一群韓國女大學生，穿戴周代服飾，獻古舞以致祭祀。
證諸孔子的言行錄《論語》(雖則述而不作)、北方韻文總集《詩》(雖則有所芟刈)、編年魯國歷史《春秋》(雖則意含主觀褒貶)，孔子確堪被尊為聖人、萬世師表，而且也肯定是一位對華夏政治文化有偉大貢獻，亙古無匹的學者。 只要翻閱《論語》，把它讀明白了，必然深受感動，肅然起敬！
然而在中國特定的政治、社會體制、文化、教育型態的一座座大山之下，把孔子尊為不可超越的‘至聖’，也就等於給一切可能的社會發展寫上句號，等於給予封建統治階級以實施愚民政策的大便利了。
我猜想，這也正是為什麼咱們遠在春秋時代，已經出了像孔子這樣一位偉大先進的教育家，連顏回那麼窮的年輕人都有上學的機會，而兩千多年後的今天，咱們竟還有讀不上書的孩子！
中國的知識分子，在孔子的年代稱為‘君子’ ——也就是‘有德者’，孔子拿來和沒受教育，未讀詩書，不識禮樂的‘小人’——也就是‘無德者’ ——對舉。 《論語》裏就有“唯女子與小人為難養也”之歎。 雖說孔子有教無類，畢竟那時候，赤貧如顏回者，大抵就跟咱們今天山區農村裏，普遍營養不良的兒童沒有兩樣，銀子固然拿不出來了，要在緊絀的食用裏，攢下幾塊乾豬肉，當個學費交上去，怕也並不容易。 因此，要接受教育，成為‘君子’，對窮家子而言，談何容易！
兩千五百多年來，中國的教育無疑有所發展，畢竟走過了兩千多年的歷史征途嘛，哪能原地踏步！ 但發展卻是可恥的緩慢。 進步最神速的，不在教育本身，卻在它的一個附屬部分：科舉考試制度！ 中國封建皇朝的科舉制度，層級分明，實施嚴格。 可是因為沒有像樣的教育制度，和合理的教育方針和理想去配合，從來就拔擢不出真正有能之士。 雖則如此，那精心設計的考試方式，卻足以挑選擅長模仿、迎合上意、從不功高蓋主的庸才。 這些庸才，庸固是庸，卻畢竟是才，是可用之才，尤其為聖君明主充當聽話的忠臣，就再合適不過了。 倘若滿朝文武，盡皆超越天子的精英，皇上的睿智聖明豈不白搭！ 怎麼還能叫個‘聖上’！ 偶爾‘聖上’竟是個倒行逆施的昏君，庸才正堪做其貪汙腐敗的佞臣了。
由於教育沒有得到與時俱進的應有發展，選賢舉能又從未在又偏又狹、不公不義的科舉考試制度之下實現，宋朝以來，整體社會發展有如逆水行舟，不進而退，一代差似一代。 到了清朝末葉，竟至於大大落在了西方世界的後頭，為我長發其祥的偉大中華，在列強的覬覦下，寫成了一頁又一頁的喪權辱國百年史！
近代教育的具體概念，大抵要到日本明治維新之後，從東洋輸入‘教育’ 一詞，才開始在中國漸漸為讀洋書的人們所知。 此詞源出《孟子˙盡心》：“君子有三樂……得天下英才而教育之，三樂也。” 日本人擷以翻譯西文的education一詞，大大擴充了原詞詞義。
說到中國的教育，絕對不能不提的，就是中國兩所最早的大學：其一是‘憶文’作者的母校北京大學，另一所就是清華大學。
北京大學的前身是京師大學堂，成立於1898年，比開羅大學晚約1,000年，比牛津大學晚約700年，比東京大學晚約20年。 戊戌變法，光緒皇帝大抵從東洋回來的留學生那裏學懂了教育應為何物，於是要廢除科舉，興辦學校，任命吏部尚書孫家鼐為管學大臣，籌辦大學堂，詔准了梁啟超起草的《京師大學堂章程》。 大學堂的創校宗旨是：‘中學為體，西學為用，中西並用，觀其會通，無得偏廢’。 創校時首任總教習(相當於今天的校長)是美國傳教士丁韙良William Alexander Parsons Martin. 可是戊戌維新不敵守舊勢利，僅歷百日而失敗，梁啟超倉皇逃出國外。 慈禧太后也許因為害怕列強不滿，魔掌不敢盡伸，對大學堂網開一面，總算沒有查辦，但改任張百熙為總教習。 辛亥革命成功，中華民國建元，京師大學堂於1912年改稱北京大學，嚴復為校長。
中國的第二所大學是清華大學，它的前身是清華學堂，是辛丑條約的國恥副產品。 當時清廷腐敗無能，不斷受到列強的欺侮。 1900年庚子，號稱‘刀槍不入’的義和團闖進帝都，砸了各國公使館，導致八國聯軍攻佔北京，搶掠燒毀皇家的圓明園。 清廷被迫於1901年簽訂辛丑條約，賠償給十四個受損的國家。 其後美國在羅斯福總統任內(Theodore Roosevelt)，於1909年開始退還庚子賠款的未付餘額10,785,286.12元，並指定用作開辦學校，和派遣赴美留學生。 清廷於是專設‘遊美學務處’，修建‘肄業館’，作為赴美留學生的預備學校。 學校於1911年竣工啟用時改稱清華學堂，因校址原為惇親王的賜園‘清華園’。 1912年中華民國成立，改叫清華學校，1928年升格易名為清華大學。
中國的正規高等教育發展了那麼一個世紀，目前還只能在捉襟見肘的窘境裏緩慢地摸索前進。 它的特點，除了貫徹精英主義，就是逕向唯經濟主義傾斜。 今天，在貧富懸殊越演越烈，兩極分化越來越嚴重，人們盲目迷信學歷、文憑，因而到處學廠、學店林立的中國社會，竟有不少家裏太窮的女大學生，因為要掙扎向上，‘讀書致富’，而當上三陪小姐，掙錢交付昂貴的學費，並且趕上城市突飛猛進的消費主義生活方式！
前幾年，更有所謂的藝術學校，把女學生送到外省的夜總會去當陪酒女郎，還美其名為畢業實習。 那個所謂的校長在電視台記者面前，竟然恬不知恥，振振有詞，說什麼社會就是一個大染缸，女學生早晚都得出去親身體驗，晚一點不如早一點，云云！
至於僅僅9年的義務教育，前幾年教育部副部長吳啟迪曾說，要‘力爭2008年達到百分之一百的普及率’。 明年就是2008年，能不能達到目標，看來哪位精英領導都說不準。
中國的教育，包括高等教育，有一個政治使命，就是要為偉大的社會主義祖國，培養革命接班人。 可是在運營上，這高調卻再也唱不響了，實際上和封建時代的‘書中自有黃金屋，書中自有顏如玉’，‘十年窗下無人問，一舉成名天下知’的功利主義思想，仍然藕斷絲連，一脈相承，依舊擺脫不了實用主義低階理念的桎梏。 有的地方沒有大學，要籌款辦一所，如非高檔騙局，就不倫不類地說什麼‘今天教育，明天經濟’！ 有的農村分得捐款，盜竊挪用之餘，蓋了小學校，為了鼓勵農民讓孩子入學，還只能喊著‘讀書致富’的宣傳口號。
在精英主義的高等教育制度之下，教育實踐跟普及教育的原則理念背道而馳。 這當然也能夠透過極度的競爭，一如科舉時代的所謂‘文戰’，有效地篩選、培養出一批又一批的專業精英、考試‘狀元’，源源不絕地為國家經濟建設注入新血。
這些暫未形成或組成階級的專業精英、考試‘狀元’，因為享受著人們普遍對希罕的知識分子及其文憑的肯定，以至崇拜、迷信，乾脆早就自命為新生‘貴族’了。 既然在皇朝覆滅將近百年以後，還要自命為‘貴族’、‘狀元’，那就不可能不自覺優越，不自視高人一等了。
‘憶文’的第六節裏，作者記述了“有個東北來的新生…毫無北大學生那種與生俱來的狷傲”。 這也就是說，北大學生都有“與生俱來的狷傲”！
由於教育資源匱乏，考試淘汰制度非常嚴酷，能脫穎而出的‘精英’，經過幾年黌宇現實的薰陶，偶而還跟權貴公子攀個哥們，直接間接感受到了權力的無比誘惑，於是理所當然地形成牢固的人以等分價值觀。
那些由考試‘狀元’出身的‘跳階’貴族，因為個人能力得到過分的肯定、迷信，個體等級意識特別亢進。 就是同朝為精英，也要從學府的排名、專業的高低、家族的貴賤、財富的多寡來評比一番。 不那樣，就是平均主義！
這裏所說的個體等級意識，衍生自動物的繁殖本能，是賴以傳宗接代的種群繁殖機制的重要組成部分。 它是具有發達的大腦，有觀察學習能力的群居性哺乳動物的一個特徵，尤其在靈長類的複雜群體關係裏得到高度發展。 它也是個體和種群的自然選擇機制之一。 在人類高度制度化的競爭環境裏，它一方面得到鞏固，一方面受到抑制。
從西方文明發展出來的教育理念，主張向教育對象從小灌輸正義平等價值觀，正是要抑制、平衡這些雖然有理，卻又無情的自然選擇機制；疏導由它衍生的人際矛盾，舒緩競爭的激化；削弱它在人類行為上的支配作用，減少赤裸裸的弱肉強食自然現象；以免釀成人為的社會災難。
而精英教育，卻恰恰反其道而行，名正言順地，對這種動物本能起到了肯定、鞏固、矯飾、擴大的作用。 精英高等教育培養出來的考試‘狀元’，自然而然地，時時刻刻意識到自己在群體之中的優越地位，分分秒秒不忘去拿別人來和自己評比(sizing up), 好確定自己的位置：誰在自己之下，比自己低幾等？誰又在自己之上，比自己高幾級？ 因為身為受過精英教育的‘狀元’，主觀評比的結果，理所當然地，把大多數人都給比下去了，因此不免沾沾自喜、洋洋得意，越評越過癮，每比輒飄然。
‘憶文’第五節的一段記敘：“駱一禾的詩我沒有一首喜歡，但我仍然著迷地想知道他的事情”，“仔細端詳駱一禾”，就是這種主觀自覺評比的一些形式，也是好奇心的誘發媒之一；也就是說，假如沒有源自male rivalry的本能sizing up, 對這位詩人駱一禾，作者多半是會不屑一顧的。
群居性哺乳動物的個體等級意識，在強者一方，往往還有另外一面看似相反的表現，就是甘於一時的降服，順從更強者。 這無他，就是為的明哲保身，不作無謂犧牲；伺機再起，爭取繁殖機會。這是源自所謂‘爬蟲腦’的一種類智慧求生本能。
‘憶文’裏說的‘參拜長者’，‘除了畢恭畢敬之外，別無選擇’，固是中國儒家傳統尊師重道的一件外衣，而做成這外衣的料子，就正是求生本能。 敢仿效洋人的輕恭薄敬者，學業成績沒準就會被無故打折了！這犯不著哇。
另外，由於精英主義高等教育是教育金字塔的尖頂，頂上精英為數不多，新生‘貴族’們往往會有鶴立雞群，一覽眾山小之概，在獨倡文戰，不尚武爭，物競天擇潛在化，才能型態單一化的太平盛世，考試精英們鄙視弱者的時候多，順從強者的求生本能卻少有浮現的機會了。 因此，偶爾眼前出現一個讓精英們評斷為遠比自己強，以至於心悅誠服的‘高大形象’，他們還是會毫不猶豫地驚為天人，乃至五體投地，頂禮膜拜，其謙卑服從的程度，比起那些沒受多少教育的一般小百姓，往往還會有過之，無不及。 這是因為精英們自視既高，自覺是罕有的優越貴族個體，如今竟爾遇上比自己更勝一籌，罕有十倍的精英中之精英！ 難免百倍感動，千倍臣服！ 這是寫在了遺傳基因裏的生存、繁殖秘笈。
作者的敬拜幾位‘先聖’，我看就是這種心理的表現。 至於他在文章第八節裏憶述的那位死前“朝泥身土偶行跪拜大禮”的女同學，就更進一步，把自己的卑微，毫無保留地，呈獻在莫能逾越，無可捉摸的，超然於血肉精神、生老病死之外的神祇佛陀的壇前座側了。
說到美學大師朱光潛，作者在第二節裏寫道：“但我無論如何無法接受，那位寫過鴻篇巨著的朱光潛，怎麽會是如此矮小的老人。他中西合璧，學富五車，身高卻只有150公分！”
這樣的品人標準，正是群居性哺乳動物個體等級意識，和現代智人的高階價值觀這兩者天衣無縫的結合。
在靈長類動物的族群裏，比如說，和人類有百分之九十八相同基因的非洲大猩猩吧，牠們並沒有發展出來‘中西合璧、學富五車’等優越形式，因此，體型的大小、勇氣和體力的強弱，幾乎就是優越與否的全部標準了。 身材瘦小，自然就是軟弱無能的表徵！ 這也正是何以姑娘都傾向喜歡身材高大的小夥，而人們看到瘦小的當權者，就會暗地裏竊笑，否定他的能力，甚至會說：‘望之不似人君，彼可取而代也’。 一個矮墩墩的演員，大抵難有扮演大將軍的機會。
在複雜的現代人類社會，自然本能和物競天擇、弱肉強食的自然選擇機制，因為受到文化的干預，往往會有反自然的現象。 教育內容裏的正義平等、婚姻法裏的一夫一妻，固屬反自然現象；國家民族偶爾冒出一個矮小的偉大領導人，也是反自然現象。 教育搞得越好，教育理念、內容越先進開明，反自然現象也就越多，甚至會變成了常規，就連殘疾人都不會受到任何歧視。
另外順便一提，文章作者畢業於中國歷史最悠久，最菁英薈萃的名牌大學——北京大學的中文系，可他的文章，卻還是有一些念過中文系的人不該有的錯誤：
1) 第4節第3段：“王先生闔然長逝時，恰是他發表長壽宏論的第二年”的‘闔’字誤，‘恰是’大概用得不合適。 ‘溘’誤作‘闔’。闔音合。溘音客，突然的意思。 也許可以簡單地說，‘王先生溘然長逝，是他發表長壽宏論的第二年。’ 要是這第二年可以說‘恰是’，那麼第三年、第四年也可以，這‘恰’字就要變得毫無意義。 如果是第二天，或者同一年，又或者是第二年的同一天，用‘恰’字就不錯。
2) 第5節第3段：“…已出現嚴重的精神障礙，他完全置身於幻象之中”，‘置身’是意識清醒狀態下的自主行為，精神有毛病的人身處幻象之中，是認知不正常，身不由己的病態被動行為。 這裏不宜說“置身於…”，也許可以改用‘活在…’。
3) 第6節第1段：“不恥下問”在這裏應是用錯了。 所謂‘下問’，是指的向地位比自己低下，知識比自己淺薄的人討教。 新生向‘老生’前輩請教，不能說是‘下問’。
4) 第6節第3段：“…一位同學在成都與歹徒搏鬥，遇刺身亡”，這無疑是望文生義。 ‘遇刺’不是說的被利器所刺，而是政治人物之類遭到政治暗殺的意思。 要是一個普通人，被埋伏在陰暗角落裏的仇人，或是仇人僱用的兇手跳出來用尖刀捅死了，也不能叫遇刺。 大人物被匪徒劫殺，也不能叫遇刺。 此詞的詞義非常狹窄，不能隨意引申活用。 這裏的‘遇刺身亡’，改說‘遭到刺殺’就好。
5) 第8節第3段：“集散地”在這裏‘引申活用’，似應加上引號，明示並非不懂原義。
6) 同段：“竟從一個胖子，變成了窈窕女子”，‘窈窕’應是‘苗條’之誤。 ‘窈窕’是形容女子整體地美好，這包括了氣質神韻、容儀體態、服飾穿戴等等，而非單指體型纖瘦。《詩˙關雎》裏的窈窕淑女，不是說的這好女子身材苗條。
7) 第8節第4段：“日子因爲富裕開始顛沛流離”，‘顛沛’是生活艱苦、窮困的意思，和富裕的詞義恰恰相反。
8) 同段：“同學親情”，‘親情’有固定而狹窄的詞義，不能用在同學之間，同學只能說友情。 同學之間可以相親相愛，甚至可以發生愛情，但不可能產生親情。
9) 同段：“正是事業上拼命的季節”，把‘季節’引申，用在沒有更替，不會循環的事物似不合適。
10) 第8節末段：“上桌”，這短語說的好像是一盤小菜，用以指人似不合適。莫非這是個北京流行的口語詞？
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