1.I want to argue to you that in fact, politics and religion, which are the two primary factors — not the sole, but overwhelmingly, the primary factors —
我想要论证的观点是，事实上，政治和宗教， 是两种主要因素– 并不是惟一的，但是绝大多数时候，
2.which are driving towards a war which looks extremely likely — bordering on the inevitable at this point, whether one is in favor of that or not —
是引发一场看起来势不可挡的 战争的主要因素。 不管你是否喜欢–
3.that politics and religion are, in fact, themselves better conceptualized as kinds of technology, and subject to kinds of questions that we regularly consider
政治和宗教，本质上 都可以被理解为是一种技术， 我们可以以概念设计的方式
4.in the space of conceptual design.
去看待他们。
5.Here’s what I mean. Politics and — let’s focus on the political system in particular question here, which is the system of democracy.
我是说，政治- 我们通过一个具体问题来着重讨论政治制度， 也就是民主政治。
6.Democracy, as a type of politics, is a technology for the control and employment of power.
民主，作为政治的一种，是一项 为了控制和使用权利的技术。
7.You can deploy power in a wide range of ways.
你可以通过多种方式来使用权利。
8.The famous ones, despotism is a good one.
著名的，比如专制就是一个很好的例子。
9.Anarchy is a way to not deploy the power in any organized way, to do it in a radically diffused fashion.
无政府是一种非组织化的使用权利， 漫无章法的方式。
10.And democracy is a set of technologies, which have the effect of, in principle, diffusing the power source to a large number of people
民主是这样一组科技， 在原则上，把权利的来源分散到 一大批人中
11.and then re-concentrating it in a smaller group of people who govern, and who themselves are, in principle, authorized to govern by virtue of what the broader public has done.
然后重新集中到处于掌控地位的那一小部分人中， 这些人本身，原则上，被授予掌控地位的权利 是依靠公众的选择。
12.Now, consider religion — in this case Islam, which is the religion that, in some direct sense, can be said to be precipitating what we’re about to enter.
现在我们来看宗教–比如说伊斯兰教， 直接说，是促成了我们将要面临的境遇 的宗教。
13.Let me say parenthetically why I think that’s the case because I think it’s a potentially controversial statement.
顺便解释一句， 因为我认为这可能是个富于争议的说法。
14.I would put it in the following equation: no 9/11, no war.
我想用下面这个等式：没有9/11，就没有战争。
15.At the beginning of the Bush administration, when President Bush, now President Bush, was running for president, he made it very clear that he was not interested in intervening broadly in the world.
在布什政府的初期， 当布什总统，现任的布什总统，正在竞选总统的时候， 十分明确地表明过他没有兴趣过多地干涉世界上的事情。
16.In fact, the trend was for disengagement with the rest of the world.
实际上，当时的趋势是远离世界上的其他国家。
17.That’s why we heard about the backing away from the Kyoto protocol, for example.
这也可以说明比如，为什么美国会退出京都议定。
18.After 9/11, the tables were turned.
9/11以后，形势变化了。
19.And the president decided with his advisors, to undertake some kind of an active intervention in the world around us.
总统和他的幕僚们决定， 在世界范围内要采取主动。
20.That began with Afghanistan, and when Afghanistan went extremely smoothly and quickly, a decision was made through the technology of democracy —
先是阿富汗， 当在阿富汗的计划进行的十分顺利和迅速的时候， 在民主机制下，
21.again, notice, not a perfect technology — but through the technology of democracy that this administration was going to push in the direction of another war.
请注意，虽然并不完美– 但是通过民主这种技术 这届政府决定推行一场新的战争。
22.This time a war in Iraq.
这次是在伊拉克。
23.Now, the reason I begin by saying no 9/11, no war is that we have to acknowledge that Islam, as interpreted by a very, very small, extremely radical group of people,
那么，我之所以说没有911，就没有战争 是因为我们必须要承认伊斯兰教， 在一群很少数，很极端的人的理解下，
24.was a precipitating cause of the 9/11 attacks — the precipitating cause of the 9/11 attacks — and as a consequence, at one degree of remove,
是9/11袭击的决定性原因– 9/11袭击的决定性原因– 结果是，抛开其他的因素，
25.the precipitating cause of the coming war that we’re about to be engaged in.
我们将要参与的这场战争的决定性原因，
26.And I would add that bin Laden and his followers are consciously devoted to the goal of creating a conflict between democracy, or at least capitalist democracy, on the one hand,
而且我还要说下本拉登和他的追随者们 刻意制造一种冲突，在民主和 或者至少一方面在资本主义民主中，
27.and the world of Islam as they see and define it.
他们眼中的伊斯兰教世界的冲突。
28.Now, how is Islam a technology in this conceptual apparatus?
那么，在这种概念下，伊斯兰教如何成为一种技术呢？
29.Well, it’s a technology for first, salvation in its most basic sense.
首先，救赎是它的最基本概念。
30.It’s meant to be a mechanism for construing the universe in a way that will bring about the salvation of the individual believer, but it’s also meant by the Islamists
也就是构建宇宙的一种机制 从而让信徒获得救赎， 但是也是通过伊斯兰教徒–
31.and I use that term to mean people who believe that Islam — they follow the slogan, Islam is the answer to a wide range of questions,
我用这个词来形容那些信奉伊斯兰教的人们– 他们追随教义，把伊斯兰教作为一系列广泛问题的答案，
32.whether they’re social, or political, or personal, or spiritual.
不管是社会的，或者政治的，还是个人的或者是精神层面上的。
33.Within the sphere of people who have that view, and it’s a large number of people in the Muslim world who disagree with bin Laden in his application,
持有这种观点的人， 在穆斯林世界中非常多 他们虽然不同意本拉登的做法，
34.but agree that Islam is the answer.
却同意伊斯兰教是解决问题的答案。
35.Islam represents a way of engaging the world through which one can achieve certain desirable goals.
伊斯兰教提供了一种处世之道 使得他们可以完成某种预想的目标。
36.And the goals from the perspective of Muslims are, in principle, peace, justice and equality, but on terms that correspond to traditional Muslim teachings.
原则上，从穆斯林们的角度出发，他们的目标是， 和平，正义和平等， 但却是按照传统穆斯林所教导的方式。
37.Now, I don’t want to leave a misimpression by identifying either of these propositions — rather, either of these phenomena, democracy or Islam, as technologies.
请不要误会， 我指出这两个提议- 或者说，这两个现象，民主或者伊斯兰教，都是技术。
38.I don’t want to suggest that they’re a single thing that you can point to.
我并不想说它们是你认为的同样的事物。
39.And I think a good way to prove this is simply to demonstrate to you what my thought process was when deciding what to put on the wall behind me when I spoke.
我认为证明这个的一个好方法是 简单地向你们展示我的思考过程 在我讲话的过程中，决定我身后的墙上应该展示些什么。
40.And I ran immediately into a conceptual problem — you can’t show a picture of democracy.
于是我立即遇到了这样一个概念性问题– 你展示不出一幅民主的画面。
41.You can show a slogan, or a symbol, or a sign that stands for democracy.
你可以展示象征民主的口号，或者符号，或者印记。
42.You can show the Capitol — I had the same problem when I was designing the cover of my forthcoming book, in fact — what do you put on the cover to show democracy?
你可以展示国会大厦– 我在设计我的新书的封面的时候也遇到了 相同的问题，实际上– 你会在封面上放置什么来代表民主呢？
43.And the same problem with respect to Islam.
伊斯兰教也遇到同样的问题。
44.You can show a mosque, or you can show worshippers, but there’s not a straight-forward way of depicting Islam.
你可以展示清真寺，或者朝圣者， 但是却没有直观的方式去描述伊斯兰教。
45.That’s because these are the kinds of concepts that are not susceptible to easy representation.
这是因为它们属于那类 不容易展示和表现的概念。
46.Now, it follows from that, that they’re deeply contestable.
因此，它们是非常具有争议性的。
47.It follows from that that all of the people in the world who say that they are Muslims can, in principle, subscribe to a wide range of different interpretations
因此，世界上所有声称自己是穆斯林的人 原则上都 对伊斯兰教持有不同的观点。
48.of what Islam really is, and the same is true of democracy.
对于民主也是这样。
49.In other words, unlike the word hope, which one could look up in a dictionary and derive origins for, and, perhaps, reach some kind of a consensual use analysis,
换句话说，和“希望”这个词不同， 我们可以查阅字典追溯根源， 而且，或者使用某种一致性使用分析，
50.these are essentially contested concepts.
这两样概念本质上是争议性的。
51.They’re ideas about which people disagree in the deepest possible sense.
它们是人们在最深层次上的分歧。
52.And as a consequence of this disagreement it’s very, very difficult for anyone to say, “I have the right version of Islam.”
这种分歧的结果是 任何人都说不出， “我知道伊斯兰教的正确含义。”
53.You know, post 9/11, we were treated to the amazing phenomenon of George W. Bush saying, “Islam means peace.”
你知道，9/11以后，我们面对的是这样奇怪的现象， 乔治W布什说，“伊斯兰教意味着和平。”
54.Well, so says George W. Bush.
好吧，那是布什的看法。
55.Other people would say it means something else.
其他人可能会说伊斯兰教是其他的东西。
56.Some people would say that Islam means submission.
有些人可能说伊斯兰教意味着服从。
57.Other people would say it means an acknowledgement or recognition of God’s sovereignty.
有些人可能说伊斯兰教意味着感谢 或者神的主权的认知。
58.There are a wide range of different things that Islam can mean.
对于伊斯兰教的理解可以是五花八门。
59.And ostensibly, the same is true of democracy.
表面上看，民主也是一样。
60.Some people say that democracy consists basically in elections.
有些人认为民主就是各种选举。
61.Other people say no, that’s not enough, there have to be basic liberal rights: free speech, free press, equality of citizens.
其他人说不对，这还不够， 必须有最基本的自由权利：演讲自由，舆论自由，公民平等。
62.These are contested points,and it’s impossible to answer them by saying, “Ah ha, I looked in the right place, and I found out what these concepts mean.”
这些就是争议之处，而且我们也不可能这样回答， “啊哈，我已经查过了，我知道了这些概念究竟是什么意思。”
63.Now, if Islam and democracy are at present in a moment of great confrontation, what does that mean?
那么，如果伊斯兰教和民主都在现场 在终极对峙的时刻， 那意味着什么？
64.Well, you could fit it into a range of different interpretative frameworks.
你可以将其放入一系列不同的框架中去理解。
65.You could begin with the one that we began with a couple of days ago, which was fear.
你可以从我们前几天开始讨论的问题开始， 那就是恐惧。
66.Fear is not an implausible reaction with a war just around the corner and with a very, very high likelihood that many, many people are going to die
如果战争在一触即发之际，恐惧并非一种不可思议的反应 很多人可能都会送命。
67.as a consequence of this confrontation — a confrontation which many, many people in the Muslim world do not want, many, many people in the American democracy do not want,
作为这次对决的结果– 这种许多穆斯林世界中 的人不希望看到的对决， 许多怀有美国式民主情节的人不希望看到的，
68.many people elsewhere in the world do not want, but which nonetheless is favored by a large enough number of people — at least in the relevant space, which is the United States —
许多其他世界各地的人不希望看到的对决， 但是，这也是有相当多的人所希望看到的– 至少在利害相关的地区，也就是美国–
69.to actually go forward. So fear is not a crazy response at all.
认为应该进行的。因此恐惧根本不是一种疯狂的反应。
70.And I think that that’s, in fact, probably the first appropriate response.
我认为，实际上，可能是第一个合理的反应。
71.What I want to suggest to you, though, in the next couple of minutes is that there’s also a hopeful response to this.
然而，在接下来的几分钟内，我想向你提出的是 其实是有一种反应可以使人满怀希望的。
72.And the hopeful response derives from recognizing that Islam and democracy are technologies.
这种反应来源于认识到 伊斯兰教和民主都是一种技术。
73.And by virtue of being technologies, they’re manipulable.
而且因为它们是种技术，它们是可操作的。
74.And they’re manipulable in ways that can produce some extremely positive outcomes.
而起它们可以以一种能产生 极端正面影响的方式被操作。
75.What do I have in mind?
我想到了什么呢？
76.Well, all over the Muslim world there are people who take Islam deeply seriously, people who care about Islam, for whom it’s a source either of faith, or of civilization, or of deep values,
在穆斯林世界有这样一批人 他们十分严肃的看待伊斯兰教，关心伊斯兰教， 对于它们来说伊斯兰教是一种信仰，文化或者深刻价值观的本源，
77.or just a source of powerful, personal identity, who think and are saying loudly that Islam and democracy are in fact not in conflict, but are in fact deeply compatible.
或者仅仅是一种强有力的，个人身份的来源， 他们认为并且大声宣称伊斯兰教和民主 事实上是不存在冲突的，而且在深层次兼容。
78.And these Muslims — and it’s the vast majority of Muslims, disagree profoundly with bin Laden’s approach, profoundly.
而且这些穆斯林–他们占据了绝大多数的比例， 完全不同意本拉登的方式，完全不同意。
79.And they furthermore think overwhelmingly — again one can’t speak of every person, but overwhelmingly, and one can find this by reading any of the sources
而且他们十分强烈的认为– 再一次地一个人不可能代表每个人，但是十分强烈的， 我们可以发现这一点，通过搜寻他们出版的任何
80.that they have produced, and they’re all over the Internet and in all sorts of languages — one can see that they’re saying that their concern in their own countries is primarily free up themselves
资源，这些资源遍布因特网 用各种不同的语言写成–宣扬他们的想法 他们所关心的是在他们自己的国家如何解放他们自己
81.to have choice in the spheres of personal life, in the sphere of economics, in the sphere of politics, and, yes, in the sphere of religion
在个人生活上， 在经济领域，在政治领域，如何选择， 而且，是的，甚至在宗教领域
82.which is itself closely regulated in most of the Muslim world.
这一点在穆斯林世界被十分严格的管理着。
83.And many of these Muslims further say that their disagreement with the United States is that it, in the past and still in the present,
而且这其中有许多穆斯林教徒进一步表达了 他们反对美国（的做法） 也就是过去和目前仍存在的，
84.has sided with autocratic rulers in the Muslim world in order to promote America’s short-term interests.
支持穆斯林世界独裁者的统治 以推进美国的短期利益。
85.Now, during the Cold War, that may have been a defensible position for the United States to take.
那么，在冷战期间，也许可以说是美国 采取一种防御的态度。
86.That’s an academic question.
那是属于专业化的问题。
87.It may be that there was a great war to be fought between West and East, and it was necessary on the axis of democracy against communism.
也许是因为东西方之间可能会发生一场大的冲突， 用民主的本质来对抗共产主义是必须的。
88.And it was necessary in some way for these to contradict each other, and as a consequence you have to make friends wherever you can get them.
在某种程度上出现相互矛盾的情况也是不可避免的， 结果就是你要尽可能的广交朋友。
89.But now that the Cold War is over, there’s nearly universal consensus in the Muslim world — and pretty close to the same here in the United States,
但是现在冷战已经结束， 穆斯林世界几乎达成了一致– 美国国内也差不多同样达成一致，
90.if you talk to people and ask them, that in principle, there’s no reason that democracy and Islam cannot co-exist.
如果你问他们， 本质上，民主和伊斯兰教没有理由不能够共存。
91.And we see this among activist, practical Muslims, like the Muslims who are presently the elected, parliamentary, democratic government of Turkey,
我们可以见到活跃的，实事求是的穆斯林教徒， 比如刚刚当选的土耳其穆斯林政府， 民主的议会，民主的政府，
92.who are behaving pragmatically, not ideologically, who are promoting their own religious values, who are elected by their own people
他们奉行实用主义而非理想主义， 推行自己的宗教观念， 因为他们被认为是诚实和真挚的
93.because they were perceived as honest and sincere because of their religious values, but who do not think that Islam and a democratic system of governance
因为他们的宗教观念， 被自己的人民选举出来， 但是他们并不认为伊斯兰教和民主制度
94.are fundamentally incompatible.
有着根本的矛盾。
95.Now, you may say, but surely, what we’ve seen on television about Saudi Islam convinces us that it can’t possibly be compatible with what we consider the core of democracy,
那么，你可能会说，但是毫无疑问的是，我们在电视上看到沙特的伊斯兰教 坚决认为他们的价值观同 我们认同的民主核心价值是不可共存的，
96.namely, free political choice, basic liberty and basic equality.
也就是，自由政治权利，基本自由和基本平等。
97.But I’m here to tell you that technologies are more malleable than that.
但是我今天想向大家说明， 技术相当具有可塑性。
98.I’m here to tell you that many, many Muslims believe — the vast majority, in fact — in fact I think I would go so far as to say that many Muslims in Saudi Arabia believe that the core values of Islam,
我想告诉你，许多许多的穆斯林们认为– 实际上是绝大多数–事实上我可以说在沙特阿拉伯的 许多穆斯林认为伊斯兰教的核心价值观，
99.namely acknowledgement of God’s sovereignty and basic human equality before God, are themselves compatible with liberty, equality and free political choice.
也就是对神的主权的承认 神面前人人平等的基本权利， 这和自由，平等以及自由政治选举本身上是同出一辙的。
100.And there are Muslims, many Muslims out there, who are saying precisely this.
许多的穆斯林，许多穆斯林确确实实是这样说的。
101.And they’re making this argument wherever they’re permitted to make it.
只要情况允许，他们总会竭尽所能的宣传这种观点。
102.But their governments, needless to say, are relatively threatened by this.
但是他们的政府，不用说，被这种观点所威胁。
103.And for the most part try to stop them from making this argument.
而且尽可能的去组织这种宣传活动的发生。
104.So, for example, a group of young activists in Egypt try to form a party known as the Center Party, which advocated the compatibility of Islam and democracy.
比如，埃及的一群青年活跃分子， 打算组建一个叫做“Center Party”（中心党）的政党， 其宗旨是推进伊斯兰教与民主政治的和谐。
105.They weren’t even allowed to form a party.
但是他们甚至不能得到许可。
106.They were actually blocked from even forming a party under the political system there. Why?
他们甚至连组建一个政党都不可以 在当地的政治制度下。为什么？
107.Because they would have done extraordinarily well.
因为他们一定会取得很大的成功。
108.In the most recent elections in the Muslim world — which are those in Pakistan, those in Morocco and those in Turkey — in each case,
在穆斯林世界的最近几次选举中– 在巴基斯坦，在摩洛哥，在土耳其 每一个国家，
109.people who present themselves to the electorate as Islamic democrats were far and away the most successful vote-getters every place they were allowed to run freely.
那些宣称自己为伊斯兰的民主主义者的人却远远超出其他竞选者 在他们允许自由竞选的地方 赢得大量的选票。