同理心是人际关系的基石，是一种让人能在他人身上看见自己的某些部分、自己所期望的样子，或是在自己身上看见他人所期望之物的能力。由于本书所呈现的案例都旨在挑战二元区分，这些例子所体现的并不完全是同情中情绪感染的精神，而是在我们所交往、有时又会因之受到挑战的他者身上，发现其独特之处。一个人能在多大程度上与他人共情，会对那位“他者”的福祉产生因果性影响。这可能关乎生死、伤害与安全。同理心，可以被视为一种已转化为行动的情感，它并非始于行动，也不是一种身体上的阻止或援助。它实际上会推动另一个人可能采取的实质性行动。它并不要求心理上的身份转换，而更多是作用于空间上的转移，以及人类区分代码的相互重叠。

Empathy is the building block of relationships, the determinant that enables one to see something of himself in another, or something of his expected self, or something expected in another, in himself. Since the case studies presented in this book all seek to determine a challenging of binary distinctions the examples embrace the ethos not entirely of the emotional contagion of compassion but of finding distinctness in others we interact with and are sometimes challenged by. The extent to which one can empathise with another has a causative bearing on the wellbeing of that ‘Other’. It can be a matter of life and death, of injury and safety. Empathy, what might be considered an actualised emotion, does not begin as an action, a physical deterrent or assistance. It actually puts into motion what might become a substantial action of another person. It does not call for a mental shifting of identities in as much as it acts on a spatial shifting and an overlapping of human codes of distinction.

共情是指想象另一个人的处境：他或她的时间在过去与现在之间流转，在回想曾经的所是与思考其生命中可能或将要发生的事情之间流转，在将自身人类存在的线索交织在一起与把“他者”视为同样易受时间影响、因而同样处于同一时间“框架”之中的人之间流转。有时，挑战自我认同（无论是种族的还是族裔的）恰恰是产生共情的必要媒介。对许多德国人而言，白玫瑰运动的索菲·朔尔（Sophie Scholl）在纳粹恐吓面前所表现出的反抗，回顾起来正是典型的“德国式”回应。175 朔尔较早意识到犹太人被赋予的“他者”身份，这一例子让我们思考自我/他者建构中的悖论，以及物理边界的时间性。当她班上的犹太同学安内莉泽·瓦勒施泰纳（Anneliese Wallersteiner）和路易丝·纳坦（Luise Nathaan）被拒绝加入德国少女联盟（BDM，Bund Deutscher Mädel）时，朔尔评论道：“为什么路易丝有着金发和蓝眼睛就不能加入，而我黑发黑眼却可以加入？”176 我们还得知，一位受欢迎的年轻男教师被突然解职时，朔尔说：“他做了什么？什么也没做……他只是不是纳粹分子，所以他不可能留下。这就是他的罪过。”177 这两个例子都体现了朔尔关于身份与位置的更广泛认知。朋友和老师的被排除，暗示了一种既定的归属与分配；对她而言，纳粹主义挑战了空间的正常秩序，也挑战了身处其中之人的正常处境。她的疏离是对自我、自身道德、社会及其抉择的伦理审视；这种疏离恰恰激发而非阻碍了情感回应。

Empathy is imagining what another person is in relation to the shifting of his or her time between the past and present, between considering what once was and what can or might transpire in the life of that person, between drawing together of the strands of one’s own human existence and considering the ‘Other’ as vulnerable to the same temporalities and thus bound in the same ‘frame’ of time. Sometimes the challenging of self-identity, racial or ethnic, is at times a necessary medium for generating empathy. For many Germans, Sophie Scholl’s (of the White Rose Movement) defiance in the face of Nazi intimidation was, in retrospection, a quintessentially ‘German’ response.175 An early example of Sophie’s consciousness of the Otherness ascribed to Jews challenges us to consider the paradox in self/other constructs and the temporalities of physical boundaries. When Jewish friends from her class, Anneliese Wallersteiner and Luise Nathaan, were refused entry into the BDM (Bund Deutscher Mädel), the League of German Girls, Scholl remarked, ‘Why can’t Luise, with her blonde hair and blue eyes [not] be a member, while I with my dark hair and dark eyes am a member?’176 We also learn that when a popular young male teacher was suddenly dismissed Sophie commented: ‘What did he do? Nothing…He just wasn’t a Nazi, so it was impossible for him to belong. That was his crime.’177 Both examples speak of Sophie’s broader construct of identity and place. The removal of her friends and teacher suggest a presumed allocation and belonging; Nazism for her challenged the normality of space as it did the occupants of that space. Her distance is an ethical self-examination of herself, her morals, her society and her choice-making; it is a distance which activates and does not prevent emotional response.

我们的世界正在迅速变化。超过3亿人生活在其祖籍国之外，如今普通人比以往任何时候都更加关注周围的世界。"自我"与"他者"之间的二元关系，有时是旁观者与被观者之间的关系，变得更加突出。缅甸罗兴亚人的难民危机，以及叙利亚人为逃避持续冲突而大规模出逃的局面；ISIS、新纳粹白人至上主义者或印度教民族主义者所实施的恐怖袭击和滥杀无辜，都在我们的世界中引发焦虑。有时，我们内心感受到的不安全感会催生从焦虑、不安全感到深恶痛绝等一系列情绪。在这样的关口，人们会抱团取暖，变得恐惧而不信任他人。这些恐惧、不信任、以偏概全的看法，群体内部要求服从对他者偏见的压力，被背叛的感觉，以及敌对社群中反复出现的歧视，都可能成为同理心的潜在障碍。

Our world is rapidly changing. More than 300 million people live outside of their native homelands and the average person is today more alert to his world than ever before. The dichotomous relationship between Self and Other, sometimes between spectator and spectated, has become more pronounced. The crisis of refugees of the Rohingya in Myanmar or Syrians in their mass exodus out of their country to escape the ongoing conflict; terrorist attacks and indiscriminate killings committed by ISIS, by neo-Nazi white supremacists or by Hindu nationalists create anxiety in our world and sometimes the insecurity we feel generates feelings that can range from anxiety, insecurity and abhorrence. At these junctions, humans group together, we become fearful and untrusting. These feelings of fear, mistrust, generalisations, in-group pressure to conform to prejudices of the other, feelings of betrayal and recurrent discrimination in hostile communities become potential barriers to empathy.

在哈珀·李的《杀死一只知更鸟》中，梅科姆县的居民深受大萧条余波的影响，对他人的焦虑与不信任与日俱增，无论是神秘的布·拉德利，还是遭到定罪的黑人角色汤姆·鲁宾逊，都是如此。汤姆·鲁宾逊的审判进一步加深了白人居民之间的群体内认同，加剧了梅科姆县黑人居民的恐惧与不安全感。当社会经历重大而迅速的变化时，人们很容易狭隘地界定谁属于内群体，谁才是真正的社会成员、真正的公民和爱国者。与此同时，在这样的时期，社会中还可能存在另一股潮流，但它需要同理心、包容和理解。这种潮流会催生更为健康的反应，例如归属感与联结，而不是对他者的排斥与孤立。

In Harper Lee’s To Kill a Mockingbird, Maycomb County, living with the effects of the Great Depression grows in anxiety and distrust of others like the enigmatic Boo Radley and the criminalised black character, Tom Robinson.178 The trial of Tom Robinson furthers and heightens the in-grouping between predominantly white inhabitants and exacerbates fear and insecurity of Maycomb County’s black inhabitants. When big and rapid changes are experienced in society, it becomes all too easy for people to narrowly define who belongs to the in-group, who is a true member of society, a true citizen, and patriot. Simultaneously there is another current that can also operate in such societies during such times, but this one requires empathy, forbearance and understanding. This generates more normative responses, such as a sense of belonging and bridging as opposed to Othering and ostracising.

通过污名化这些人，他们逐渐沦为社会中的“他者”、野蛮人，被推到人性的边缘。在他们与占统治地位者之间，存在着一道所谓的边缘性鸿沟。

By stigmatising people, they come to emerge as society’s Others, barbarians, those on the margins of humanity. Between them and the dominants, there exists a supposed marginality.

对以色列人而言,隔离墙切断了数十万巴勒斯坦人与日常生活的联系:他们因此无法正常工作、出行,难以到达自己的农田,也难以前往家人、医疗机构和学校所在之地。这些巴勒斯坦人因此受制于领土上的建构。这使得“自我”与“他者”之间的对立被进一步加剧。这些遥远的“他者”受到的限制,与其说体现在景观规划的框架之中,不如说体现在另一套行为规范之中:在这套规范下,物理上的遥远无法被拉近,无论在文化上还是其他方面。在他们与主导者之间,存在着一种所谓的边缘性。

For Israelis, the separation wall, cutting off hundreds of thousands of Palestinians from everyday life, work, travel, from their farmlands and making strenuous the journey to families, medical facilities and schools mean the Palestinians are bound by territorial constructions. This allows the opposition between the Self and Other to be aggravated. These distant Others are restricted, not so much in frames of landscaping, but in other codes of behaviourism by which the physically distant cannot be rendered close, culturally or otherwise. Between them and the dominants there exists a supposed marginality.

人们看到的自己，以及他们想象中别人如何看待自己，都会影响集体的自我认同，也会影响自我与他者之间的关系。这种关系可能停留在二元对立之中，而共情的视角则能够挑战这种倾向。我们来看I. Dharker的诗歌《The Right Word》。179 在一个敌对侵略者的框架之外，浮现出一个脆弱的受害者。诗中，说话者逐渐意识到一个男孩，而诗歌中的抒情声音尚未完全辨认出他的样貌："我看见他的脸。此刻，任何言语都帮不了我/门外，/隐没在阴影里，/站着一个像我孩子的孩子。"随之而来的是一种认识，一种接纳。尽管这个孩子的形象从恐怖分子、自由斗士、敌对武装分子，转变为游击战士，但那个"隐没在阴影里"的孩子，却通过一种识别的密码，即身体上的相似之处，重新获得了人性。正是从强加在男孩身上的形象，转向在男孩身上看见自己的形象，使说话者得以重新思考她先前对这个男孩以及他所来自的世界的偏见。诗人告诉我们，如果我们不那么急于评判，人们或许就不必去承担我们赋予他们的标签："我打开门。/进来吧，我说。/进来和我们一起吃饭。/那孩子走进来，/在我的门前，小心地/脱下了鞋子。"非人化意味着界限的模糊，意味着将他者呈现为没有面孔、与我们不同的存在。如前所述，当今天天空中无人机战争的兴起，即遥控空中作战，催生了一种新的去人格化杀戮模式，一种非人化、距离与疏离。Chamayou在《无人机理论》中解释道："如今，扣动扳机的手指与炮弹射出的炮口之间，可以相隔数千英里。"180 非人化的机制，以及它如何背叛人类良知的真诚，使人在其强迫性的自我对抗中"移开视线"，回避那些本属于它自身、却先于它自身而存在的东西。 后者在第二次世界大战期间的一座日本战俘营中得到了体现：

What others see of themselves and how they imagine themselves being seen have a bearing on collective self-identity and relationships between self and Other can exist in a binary, or empathic outlooks can challenge those tendencies. We look upon I. Dharker’s poem, ‘The Right Word’.179 Out of a frame of a hostile aggressor emerges a vulnerable victim. We are confronted with a linear realisation in her poem concerning a boy whose description in the oetic voice has not been fully discerned, “I see his face. No words can help me now/Just outside the door,/lost in shadows,/is a child who looks like mine.” What follows is a realisation, an acceptance. Though the image of the child traverses from a terrorist, a freedom-fighter, a hostile militant to a guerrilla warrior, the child who was ‘lost in shadows’ is humanised through a code of recognition, a physical similarity. It is this separation from an image imputed onto the boy to an image of oneself found in the boy that enabled the speaker to reconsider her previous prejudices about the boy and the world from which he arises. The poet teaches that if we were less quick to judge perhaps people would not have to live up to the labels that we give them, “I open the door./Come in, I say./Come in and eat with us./The child steps in/and carefully, at my door,/takes off his shoes.” Dehumanisation is a blurring of distinctions, a rendering of Others as faceless, and unlike ourselves. As discussed, the rise of drone warfare in our skies today, of remote-controlled air war, has generated a new mode of depersonalised killings, of dehumanisation, distance and detachment. Chamayou in Drone Theory explained: “Thousands of miles can now be interposed between the trigger on which one’s finger rests and the cannon from which the cannonball will fly.”180 The mechanism of dehumanisation and the way it betrays the trueness of human conscience in its forcible self-antagonising to ‘look away’ from what lies of ‘itself’ before itself. The latter is reflected here in a Japanese prison camp during World War II:

“日本人在我们日常接触中，突然表现出不愿与我们对视的迹象。我们知道，他们正在采取预防措施，确保自己防线中不会泄露出任何一瞥，暴露出人最明显、最无防备的人性，从而与他们心中那个由先入为主的恶魔式偏见所塑造的我们的漫画形象相矛盾。风暴越是逼近，这种心理机制就运作得越强烈。我曾在一名日本军官的眼中看到过这种现象最醒目的表现：他面前跪着一名被判死刑的安汶士兵，他不得不俯身，把那人颈后的长黑发拨开，拨到头部和眼睛上方，然后才能拔刀砍下那人的头颅。在刀落下之前，他被迫笔直地望向那颗将死之人的头颅前方，既不看那颗头颅，也不看站在他面前、衣衫褴褛、排成一长列的我们。”181

“The Japanese showed a sudden reluctance to meet our eyes in the course of our daily contacts. We knew that they were taking precautions to ensure that not a single glimpse of one’s obvious and defenceless humanity should slip through their defences and contradict the caricature some demoniac a priori image had made of us within them. The nearer the storm came the more intense the working of this mechanism became. I had seen its most striking manifestation in the eyes of a Japanese officer who, with a condemned Ambonese soldier before him, had had to lean forward and brush the long black hair from the back of the neck over the head and eyes of the condemned man before he could draw his sword and cut off the man’s head. Before the blow fell he had been compelled to look straight ahead over the doomed head seeing neither it nor us who stood, raggedly, in a long line in front of him.”181

不清楚被"他者化"的究竟是谁，而正是这种矛盾维系着"他者化"本身。"他者"是"自我"出于恐惧和猜疑而产生的结果，而这种恐惧和猜疑往往是由政客和媒体引发的，而非源于个人接触。有时政客，尤其是在特朗普总统竞选期间表现得十分明显，会以隐晦的方式将某些族群或宗教群体"他者化"，从而激起民众的焦虑与恐惧。特朗普2017年对所有穆斯林实施的旅行禁令，就是对所有穆斯林不加区分地丑化为潜在恐怖分子的表现。这在很大程度上激发了群体内部的态度与忠诚，为人们更直接地表达反穆斯林情绪打开了空间。

It is not clear who the Othered we are otherising are, and this paradox is precisely what sustains the Othering. An ‘Other’ is a result of a ‘self’s paranoia about someone he has been led to fear and suspect, which is usually driven by politicians and the media as opposed to personal contact. Sometimes politicians, very noticeable during President Trump’s election campaigns, Otherise ethnic or religious groups in a coded way and therefore activate people’s sense of anxiety and fear. Trump’s 2017 travel ban on all Muslims was symptomatic of an indiscriminate caricaturing of all Muslims as potential terrorists. This did much to harness in-group attitudes and loyalties, which opened up a space where people could be more explicit in expressing anti-Muslim sentiments.

将墨西哥人描绘为强奸犯和毒贩的修辞手法，助长了"他者化"的常态化，使支持驱逐他们、修建围墙的呼声变得更为可以接受，甚至令人向往。具有讽刺意味的是，围墙恰恰正是"他者化"所做的事情：它分隔我们，使我们彼此割裂。因此，"他者化"既是社会与文化建构的产物，又在不安的时刻达到顶点。然而，人与人之间的真诚接触，能够产生非凡的效果：不仅扭转刻板印象，还能消弭人们之间的界限，使我们的差异在共同人性的光照下被看待，并视之为真主奇妙创造的一种迹象。

The rhetoric employed to caricature Mexicans as rapists and drug dealers furthered the normalising of Othering, making it more acceptable and even desirable to support calls for their deportation and for a building of a wall. Ironically, the wall is precisely what Othering does. It divides and separates us. Othering is thus both socially and culturally created and peaks at moments of unease. Human encounters, however, can have a remarkable effect of not only reversing stereotypes but also to bridge the distinctions between people so that our differences are viewed in light of a shared humanity and a sign of the amazing creation of Allāh.

我们，我们所有人，人类，是一项集体的努力。试图毁损并从人类范畴中抹去他人的企图，要求我们每个人伸出手去、架起桥梁。我们要为他人发声——战争的受害者、种族灭绝的幸存者、社会的边缘人、结构性被剥夺者。我们要记住，战争的代价不仅体现在房屋和国家基础设施的物质毁坏上，也体现在生命的逝去、心理与精神的创伤，以及无数“他者”的被制造出来。我们必须抵制世界上种族灭绝倾向的抬头。西奥多·阿多诺在其具有开创性的论文《奥斯威辛之后的教育》（1966）中，力图强调教育及教育者的责任，即在年轻人中培育共情倾向，以挑战那些制造“他者”的态度。然而，奥斯威辛之后接连发生的种族灭绝、战争和大规模屠杀证明，我们仍有更多工作要做。我们必须挑战全球媒体叙事，以及那些将同胞排除在集体尊严状态之外、将污名加诸他人、使其身份遭到贬低和非人化的种种再现方式。我们有责任在建设连接人与人、彼此架桥的社会中发挥重要作用。架桥能够开辟空间，增进理解与沟通，并提升集体的人类精神。

We, us, humanity, are a collective effort. Attempts at disfiguring and erasing of others from the human frame requires us all to reach across and bridge. We are to give a voice unto others - victims of war, genocide, social outcasts, the structurally dispossessed. We are to remember that the cost of war is measured not only in terms of physical destruction of homes and state infrastructure but of lives that have been lost, of psychological and spiritual damage, of the creating of countless ‘others’. We must push back against the emergence of genocidal tendencies in our world. Theodor Adorno attempted in his seminal essay ‘Education After Auschwitz’ (1966) to stress the responsibility of education and educators to herald empathic tendencies in young people who challenge attitudes of otherness. The sequence of genocides, however, wars and mass killings, since Auschwitz are a testament that there is so much more for us to do. We must challenge global media narratives, and representations that otherise or exclude fellow humans from a collective state of worthiness, that unleash on others the stigma of devalued, dehumanised, identities. It is upon us to play important roles in building societies that connect people, that bridge. Bridging allows us to open spaces, to foster understanding, communication and an enhancing of the collective human spirit.

让我们谨记，贬低他人、将人非人化，有悖于我们的人性，也违背了安拉在我们天性中所造就的本能，即看见、欣赏并尊重彼此。南非北纳塔尔的部落有一句优美的问候语，“Sawu bona”，字面意思是“我看见你”。另一位部落成员则回答“Sikhona”，字面意思是“我在这里”。这样的问候所蕴含的意义是：在你看见我之前，我并不存在。本书的目标之一，就是尝试在不带刻板印象、不设壁垒、消除身体与文化上距离的前提下彼此相看，而这些东西正是损害我们相互认知的障碍。作为穆斯林，我们被教导要遵循更高的行为准则，这种准则体现出对彼此以及我们共同栖居的世界的深刻自觉。安拉确实说过：

Let us remind ourselves that it is against our humanness to dehumanise others, it is against what Allāh created naturally within us, which is to see, admire and respect each other. The South African North Natal tribes have a beautiful greeting phrase, “Sawu bona” which literally means “I see you.” Another member of the tribe would reply “Sikhona” which literally means “I am here.” The implication of such a greeting is encapsulated in the idea that until you see me I do not exist. Attempting to see each other without the stereotypes, the walls, the distance both physical and cultural, that mar our perceptions of each other has been one of the goals of this book. As Muslims we are instructed to live by a higher code of conduct, one that embodies a deep consciousness about each other and the world which we collectively inhabit. And Allāh indeed said:

然后，他成为了信道并且互相劝勉坚忍、互相劝勉慈悯的人之一。《古兰经》第90章《城市》：17

“Then he was among those who believed and advised one another to patience and advised one another to mercy.” The Quran Chapter ‘The City’ 90:17