Editor's Preface
IN THE SPRING OF 1993 the Krishnamurti Foundation of America asked me to edit a volume of J. Krishnamurti's talks and writings. Their idea was that there should be an anthology that would be particularly interesting to academic philosophers and students of philosophy. The request reminded me of how difficult it had been twenty years earlier for me to understand what Krishnamurti was saying and its relevance to my work as a philosopher. Although I had some misgivings I agreed.
1993年春，美国克里希那穆提基金会邀我选编一册克氏作品集。他们想法是：应当有一本专门面向理论哲学家与哲学生的克氏选集。这不禁让我回忆起二十年前，作为一名职业哲学家的我，在理解克里希那穆提的言论时，曾经历了何等的困难。虽然心存顾虑，但我还是答应了他们的邀请。
My misgivings were due, first, to the fact that as things stand, Krishnamurti's thought is quite removed from academic philosophy, particularly in the analytic tradition. There is a simple reason why this should be so: Krishnamurti wasn't interested in presenting theories; and theories are what academic philosophy is all about. Second, it seemed—and still seems—to me that my having been an analytic philosopher had actually made it more difficult for me to understand Krishnamurti. The reasons for this are complex and not entirely clear to me even now. I think the heart of the difficulty was that I couldn't understand what Krishnamurti was saying unless what he was saying was 'clear' and it wasn't going to be 'clear' until I had processed it in the way I had been trained as an analytic philosopher to process any view I was considering. As it happens it is hard to process what Krishnamurti is saying in that way. (The problem I was having is analogous, I think, to the problem the Buddhist scholars were having in the "As a Human Being" section below.)
我之所以有顾虑，首先因为克氏的思想与理论哲学相去甚远，与分析哲学的传统更是南辕北辙。之所以如此，有一个简单的原因：克里希那穆提对于理论阐述并无兴趣，而理论恰恰是理论哲学的命脉所在。其次，我是一名分析哲学家，要理解克里希那穆提尤为困难，即便到今天仍如此。个中原因很复杂，迄今我仍未完全明白。我认为，困难的核心在于：如果克的表达不够“清晰”，我就不能理解他的言论；而只有按照分析哲学所训练出来的方式处理克的言论，一切才会变“清晰”。事实上，这样处理克的言论，是很困难的。当时我所面临的难题，与本书《生而为人》一节中佛教学者的问题是相似的。
In the end what enabled me to overcome my misgivings about editing this volume was the realization that I'd been moved and instructed by Krishnamurti's thoughts, and in ways that connect directly with my academic interests in philosophy, particularly in the topics of self and personal identity. For instance, Krishnamurti's observations on identification and on the observer/observed distinction are, I think, importantly relevant to post-Parfitian concerns about what matters in survival. And, in my opinion, quite apart from its relevance to academic philosophy, what Krishnamurti has to say is important.
最终，我克服了编书的顾虑，因为我意识到，我一直被克里希那穆提的思想所激励，而且克的激励与我对哲学——特别是自我与人格认同（Personal Identity）这一话题的学术兴趣直接相关。例如，我认为，克对认同以及“能观/所观（the observer/observed）”差别的观察，与后帕菲特学派对生存问题的关注有着重要关系。在我看来，虽然与理论哲学关联甚远，克里希那穆提言论还是非常重要的。
Others had different misgivings. The Krishnamurti Foundation Trust Ltd. (England), in particular, was worried that by my focusing so much on what Krishnamurti had to say about the self and topics directly connected to the self, I might mislead readers into thinking this was all he talked about. It's not all he talked about. The scope of his concerns was extremely broad—as diverse as life itself. The purpose of the present anthology is not to present a balanced view of what Krishnamurti had to say, but only to present that part of it that may be of most immediate interest to philosophers and students of philosophy. Readers may, if they like, seek out other more representative anthologies of Krishnamurti's writings, many of which are available.
其他人有另外的顾虑。英国克里希那穆提基金会特别担心，如果我只关注克氏关于自我及直接相关的话题，就可能误导读者，让人以为这就是克氏言论的全部，事实上根本不是，克的关注范围极其广阔，如同生活本身一样包罗万象。而本书的目的不是展示克氏言论中的均衡观点，而是仅呈现那些令哲学家和哲学生最有兴趣的言论。读者诸君如果愿意，可以去寻找克氏更多其他代表作，这些书不难找到。
The selections that follow not only emphasize certain of Krishnamurti's concerns more than others, they are also heavily edited. The reason for their being so heavily edited is primarily that almost all of what follows is taken from spoken dialogues Krishnamurti had with live audiences. In these dialogues the flow of his thoughts is often interrupted by questions or other audience reactions. In responding, Krishnamurti sometimes goes off in directions perhaps less interesting to the intended audience for this book than his development of his original theme. So, to make the following read well I have edited out most of what, in my opinion, interrupts the orderly flow of Krishnamurti's ideas. Of course, in doing that I may unintentionally have distorted what Krishnamurti was trying to say. My misgivings on this score are eased by the fact that anyone who would like to see what has been edited out can do so easily. The Krishnamurti Foundation Trust has produced a CD-ROM on which is included the complete published works of Krishnamurti, from 1933 to 1986. All of the selections in the current volume are from this source.
本书所选的内容，不仅突出克里希那穆提远多于他人的独特关注点，而且也经过了我的深度编辑。之所以要深度编辑，主要因为本书的几乎全部文字都是选自克与听众的现场对话录。在这些对话中，克的思维流常被听众的提问或其他反应所打断。而克的回答常常脱离本书的方向，或许会让本书的目标读者觉得无趣，因为他们感兴趣的是克原本的主旨该如何展开。所以，为了增加可读性，那些在我看来打断克思路的文字，大多被我删除了。当然，这样做很可能无意间扭曲克的表述。聊以自慰的是，如果有人想知道我究竟删了什么，他很容易做到。英国克里希那穆提基金会出版了一张CD-ROM，收录了1933年至1986年间出版的全部克氏著作。本书所有的文字，均来源于这张CD。
Many people have been extremely helpful. Tom Heggestad, in particular, of the Krishnamurti Foundation of America provided both a great deal of technical assistance and also assisted with the selection and editing of texts. Frode Steen, Michael Lommel, Kathleen Quinn, Hilary Rodriguez, Ray McCoy, Rama Rao Pappu, and Mark Lee also made valuable contributions. The idea that there should be such an anthology is due originally to Albion Patterson. Finally, thanks are due to several friends of mine, many of them philosophers or psychologists who had no prior acquaintance with Krishnamurti's writings, who were kind enough to read an early version of the anthology and offer criticisms, suggestions, and encouragement. These include Allen Stairs, Richard Garner, Anna Taam, Michelle Higginbotham, Lynn Bernstein, John Barresi, Tara Brach, Magali Theodore, Stiv Fleishman, Tina Angle, Supriya Goyal, and Udaya.
很多人为我提供了极大帮助。特别是美国克氏基金会的lTom Heggestad，不仅给予大量技术支持，而且协助遴选、编辑文本。Frode Steen，Michael Lommel，Kathleen Quinn，Hilary Rodriguez，Ray McCoy，Rama Rao Pappu和Mark Lee也做出了宝贵贡献。选编本书的动议，最初是由Albion Patterson提出的。最后，感谢我的诸位朋友，他们很多人是哲学家或心理学家，原本并不熟悉克氏著作，但他们非常友善，不仅阅读本书初稿，而且提出批评、建议，并给予鼓励，他们是Allen Stairs，Richard Garner，Anna Taam，Michelle Higginbotham，Lynn Bernstein，John Barresi，Tara Brach，Magali Theodore，Stiv Fleishman，Tina Angle，Supriya Goyal和Udaya。
雷蒙 · 马丁
