How to revive your belief in democracy | Eric Liu

这篇演讲主张重振“公民宗教”，以此作为在日益增长的怀疑和分裂时代加强民主的一种手段。演讲者是一位美国人，也是移民的儿子，他对美国在全球自由度排名中下降表示担忧，并强调民主理想的脆弱性。他区分了乐观（一种被动的观察）和希望（一种积极参与塑造未来的行为），提倡信仰彼此，而不是强大的领导者。 其核心概念是“公民宗教”，它被定义为一套共同的信仰和实践体系，激励自治社区的成员以符合道德的方式行事。这种公民概念超越了法律地位，包含了一种更深层次的承诺，即为社区的福祉做出贡献。演讲者认为，民主从根本上依赖于对自身和公民精神的信仰，包含一种“神圣信条”（例如，法律面前人人平等，“我们人民”），“神圣事迹”（例如，废奴运动、妇女选举权运动、民权运动）和“神圣仪式”。他强调，这并非一种崇拜国家的邪教，而是呼吁激活人类内在的群体联系和目标感，从而为社会带来益处。 演讲通过一个具体的例子——“公民星期六”，深入探讨了公民宗教的实际应用。“公民星期六”模仿宗教聚会的结构，包括共同唱歌、围绕共同问题的促进式讨论、诗歌、经文诵读以及将这些元素与当代伦理问题联系起来的布道。然而，内容严格遵守公民原则，取材于共同的理想和历史斗争。其目的是创造一个面对面交流的空间，将来自不同背景的 diverse individuals聚集在一起，进行有意义的反思和行动。“公民星期六”是社区参与的催化剂，鼓励参与者解决当地挑战，认识到自身行为的影响，并培养一种共同的责任感。 演讲者强调了“公民星期六”倡议在美国各地的发展，这些倡议由来自不同社区背景的 diverse individuals领导。他回应了对在政治中使用宗教语言的潜在批评，认为这并不一定会导致教条主义。宗教也可以培养道德辨别力、无私奉献精神和致力于改善世界的决心，这些品质可能对政治话语有益。 演讲提出了公民宗教在当前环境下至关重要的两个主要原因。首先，它对抗了市场自由主义所宣扬的普遍存在的极端个人主义文化。演讲者认为，真正的自由并非源于个人的独立，而是源于社区内相互的义务和相互联系。其次，公民宗教为定义“我们”和“他们”提供了一个比传统身份政治更健康的框架。它不是关注血统或土地等分裂因素，而是基于对服务、参与和包容的普遍承诺来定义归属感。“我们”由那些积极为社区做出贡献的人组成，而“他们”则包括那些选择不参与的人，但这种划分是流动的，任何人都可以通过承担公民责任加入“我们”。 演讲者最后鼓励听众找到自己的方式来培养公民的内心习惯，并举例说明了日本的社区组织、冰岛的公民确认传统以及美国的本杰明·富兰克林圈子。虽然他承认公民宗教本身无法解决诸如不平等或腐败等系统性问题，但他认为它对于培养维持健康民主制度所需的价值观和规范至关重要。他强调，公民宗教塑造文化，而文化反过来塑造法律和政策。他以行动号召结束演讲，敦促那些相信民主的人通过建立一个每个人都受到重视、尊重并有权参与的社区来证明民主的可行性。

This speech argues for the revitalization of "civic religion" as a means to strengthen democracy in a time of increasing doubt and division. The speaker, an American and son of immigrants, expresses concern over the declining global rankings of the United States in terms of freedom and emphasizes the fragility of democratic ideals. He distinguishes between optimism (a passive observation) and hope (an active participation in shaping the future), advocating for a faith in each other rather than strong leaders. The core concept is "civic religion," defined as a shared system of beliefs and practices that motivate members of a self-governing community to act as ethical citizens. This concept of citizenship goes beyond legal status and encompasses a deeper commitment to contributing to the well-being of the community. The speaker argues that democracy fundamentally relies on faith in itself and the spirit of its citizens, encompassing a "sacred creed" (e.g., equal protection under the law, "We the People"), "sacred deeds" (e.g., abolition, women's suffrage, the Civil Rights Movement), and "sacred rituals." He emphasizes that this is not a state-worshiping cult, but a call to activate the inherent human inclination for group connection and purpose for the good of society. The speech delves into the practical application of civic religion through a concrete example: "Civic Saturday." This initiative emulates the structure of a religious gathering, featuring shared singing, facilitated discussions on common questions, poetry, scripture readings, and a sermon linking those elements to contemporary ethical issues. However, the content is strictly civic, drawn from shared ideals and historical struggles. The intention is to create a space for face-to-face fellowship, drawing together diverse individuals from different backgrounds to engage in meaningful reflection and action. Civic Saturdays serve as catalysts for community engagement, encouraging participants to address local challenges, realize the impact of their own actions, and cultivate a sense of shared responsibility. The speaker highlights the growth of Civic Saturday initiatives across the United States, led by diverse individuals in various community settings. He addresses potential criticisms of using religious language in politics, arguing that it does not necessarily lead to dogmatism. Religion can also foster moral discernment, selflessness, and a commitment to improving the world, qualities that could benefit political discourse. The speech proposes two primary reasons why civic religion is essential in the current climate. Firstly, it counters the pervasive culture of hyper-individualism promoted by market liberalism. The speaker argues that true freedom arises not from individual independence, but from mutual obligation and interconnectedness within a community. Secondly, civic religion provides a healthier framework for defining "us" and "them" than traditional identity politics. Rather than focusing on divisive factors like blood or soil, it defines belonging based on a universal commitment to service, participation, and inclusion. The "us" consists of those who actively contribute to the community, while the "them" includes those who choose not to engage, but this division is fluid, and anyone can join the "us" by embracing civic responsibility. The speaker concludes by encouraging listeners to find their own ways to cultivate civic habits of the heart, citing examples like community organizing in Japan, civic confirmation traditions in Iceland, and Ben Franklin circles in the United States. While acknowledging that civic religion alone cannot solve systemic problems like inequality or corruption, he argues that it is essential for cultivating the values and norms necessary to sustain a healthy democracy. He emphasizes that civic religion shapes culture, which in turn shapes law and policy. He concludes with a call to action, urging those who believe in democracy to prove its viability by fostering a community where everyone is valued, respected, and empowered to participate.