深度匯談的提議 Dialogue - A proposal
深度匯談，是探索人類現在所面臨眾多危機的根源的一種方式。它使得人們能夠深入的探詢在人與人、國與國、部門與部門間，破壞、阻礙真誠溝通的各種思維過程。在現代的文化裡，兩性之間有多種方式相處：他們可以很自然的一起唱歌、跳舞、嬉戲。但他們共同討論切身相關主題的能力，似乎永遠會導致爭執、隔閡，甚至常惡言相向。從我們的觀點來看，這種情況指向人類思維過程中，一個深藏且普遍的缺陷。
Dialogue, as we are choosing to use the word, is a way of exploring the roots of the many crises that face humanity today. It enables inquiry into, and understanding of, the sorts of processes that fragment and interfere with real communication between individuals, nations and even different parts of the same organization. In our modern culture men and women are able to interact with one another in many ways: they can sing dance or play together with little difficulty but their ability to talk together about subjects that matter deeply to them seems invariable to lead to dispute, division and often to violence. In our view this condition points to a deep and pervasive defect in the process of human thought.
在深度匯談中，團隊中的人們可以探索微妙的控制著他們互動的個人和集體的前提、想法、信念與感覺等。它提供機會參與一個展現溝通成果的過程。它能夠顯露出矛盾的，令人困惑的導致集體迴避某些議題的模式，或不顧一切的對特定議題堅守己見的情況。
In Dialogue, a group of people can explore the individual and collective presuppositions, ideas, beliefs, and feelings that subtly control their interactions. It provides an opportunity to participate in a process that displays communication successes and failures. It can reveal the often puzzling patterns of incoherence that lead the group to avoid certain issues or, on the other hand, to insist, against all reason, on standing and defending opinions about particular issues.
深度匯談是一種集體觀察的方式，觀察隱藏的價值觀和目的如何控制我們的行為舉止，以及意識不到的的文化差異如何在我們不知不覺中造成衝突。它被視為一個園地，在其中將產生集體的學習，並因此更加和諧、形成夥伴關係並且產生創造力。
Dialogue is a way of observing, collectively, how hidden values and intentions can control our behavior, and how unnoticed cultural differences can clash without our realizing what is occurring. It can therefore be seen as an arena in which collective learning takes place and out of which a sense of increased harmony, fellowship and creativity can arise.
由於深度匯談的本質是探索，它的意義和方法在過程中持續開展。沒有能夠作為引導深度匯談進行的固定規則，因為它的本質是學習——深度匯談是一種創造性參與的開展過程的一部份，不是填鴨式教育或專家指導而產生的，也不是檢驗、批評特定理論或計畫的工具。
Because the nature of Dialogue is exploratory, its meaning and its methods continue to unfold. No firm rules can be laid down for conducting a Dialogue because its essence is learning - not as the result of consuming a body of information or doctrine imparted by an authority, nor as a means of examining or criticizing a particular theory or program, but rather as part of an unfolding process of creative participation between peers.
不論如何，我們認為讓人瞭解深度匯談的意義與背景是很重要的。
However, we feel that it is important that its meaning and background be understood.
我們這種對話的形式，來自於1983年開始的一系列談話，那時我們深入探詢David Bohm提出的，在人類思維過程中普遍矛盾的現象是人類的無盡危機的根本成因。這使我們在接下來幾年，開始在各個地區和各種團體舉辦一連串更大型的會談及研討會，並在其中開始採取了深度匯談的形式。
Our approach to this form of Dialogue arose out of a series of conversations begun in 1983 in which we inquired into David Bohm's suggestion that a pervasive incoherence in the process of human thought is the essential cause of the endless crises affecting mankind. This led us, in succeeding years, to initiate a number of larger conversations and seminars held in different countries with various groups of people which in turn began to take the form of Dialogues.
隨著我們持續進行，我們更加清楚深度匯談的過程是一種強而有力的方法來瞭解思維如何運作。我們變得可以察覺到我們所存在的世界幾乎完全由人類的觀念所構成。我們所處的空間、所寫的語言文字、劃定的國界、價值體系，即使是我們認為自己直接感知的真實世界，實質上是人類思考及觀念的表現形式。我們領悟到，如果沒有探索這種處境的意願並且深刻體察的話，將無法面對這個時代的真正危機。在暫時性的症狀解之外，找不到其他方法來處理我們所面臨的無數難題。
As we proceeded it became increasing clear to us that this process of Dialogue is a powerful means of understanding how thought functions. We became aware that we live in a world produced almost entirely by human enterprise and thus, by human thought. The room in which we sit, the language in which these words are written, our national boundaries, our systems of value, and even that which we take to be our direct perceptions of reality are essentially manifestations of the way human beings think and have thought. We realize that without a willingness to explore this situation and to gain a deep insight into it, the real crises of our time cannot be confronted, nor can we find anything more than temporary solutions to the vast array of human problems that now confront us.
我們使用的「觀念」（thought）這個詞，所表示的不只是我們智識的產物，還包括我們的感覺、情緒、目的和慾望。它同時也包括學習上微妙的、在不同情況下的表現形式，例如用言辭無法表達，用來發展像騎腳踏車的基本操作技巧的過程、或是用來理解電影中不同場景中的關連、或是將路邊交通標誌上抽象的符號解讀。從這個意思來看，觀念在本質上，是人生中方方面面記憶的主動回應。實際上我們所有的知識都是在觀念中產生、顯現、交流、轉變和應用。
We are using the word "thought" here to signify not only the products of our conscious intellect but also our feelings, emotions, intentions and desires. It also includes such subtle, conditioned manifestations of learning as those that allow us to make sense of a succession of separate scenes within a cinema film or to translate the abstract symbols on road signs along with the tacit, non-verbal processes used in developing basic, mechanical skills such as riding a bicycle. In essence thought, in this sense of the word, is the active response of memory in every phase of life. Virtually all of our knowledge is produced, displayed, communicated, transformed and applied in thought.
更進一步來說，再專注一點就能瞭解即使是我們認為的理性思考，其實大部分是條件反射及過去的觀念。如果仔細留意以往認為是真實的東西，就會開始瞭解它涵蓋大量的概念、記憶與被我們個人需求、恐懼與慾望所歪曲的反映，這些全部都受到語言以及歷史、性別、文化的習性所限制與扭曲。要解開這些迷團或確定我們感知到的東西及對這些感知的想法為完全準確，都是極度困難的。
To further clarify this approach, we propose that, with the aid of a little close attention, even that which we call rational thinking can be see to consist largely of responses conditioned and biased by previous thought. If we look carefully at what we generally take to be reality we begin to see that it includes a collection of concepts, memories and reflexes colored by our personal needs, fears, and desires, all of which are limited and distorted by the boundaries of language and the habits of our history, sex and culture. It is extremely difficult to disassemble this mixture or to ever be certain whether what we are perceiving - or what we may think about those perceptions - is at all accurate.
更令人憂心的原因是觀念通常隱藏了它的問題，讓我們無法當下察覺。而且它還成功的產生一種感覺，讓我們覺得自己對這個世界的每一個詮釋都是唯一合情合理的詮釋方式。為了能在它實際發生時觀察，需要一種方法，讓我們能減緩思維的過程。
What makes this situation so serious is that thought generally conceals this problems from our immediate awareness and succeeds in generating a sense that the way each of us interprets the world is the only sensible way in which it can be interpreted. What is needed is a means by which we can slow down the process of thought in order to be able to observe it while it is actually occurring.
當你舉起你的手臂時，你知道是出於自已的意願，不是別人舉著你的手。我們的身體具有這種能力，稱作「自體感受」（proprioception），當我們身體有所活動時，我們能夠察覺到自己身體的行動，但是在思維活動時，卻普遍缺乏此種能力。舉例來說，我們不會注意到自己對於某個人的看法，是被我們對於和他有相似行為或外表的其他人的思考和感覺的方式所深深的影響著。我們反而以為自己對他的看法是由於他實際的表現所直接產生。思維的問題就是，在最該察覺到不一致的時候卻無法察覺。
Our physical bodies have this capability but thought seems to lack it. If you raise your arm you know that you are willing the act, that somebody else is not doing it for or to you. This is called proprioception. We can be aware of our body's actions while they are actually occurring but we generally lack this sort of skill in the realm of thought. For example, we do not notice that our attitude toward another person may be profoundly affected by the way we think and feel about someone else who might share certain aspects of his behavior or even of his appearance. Instead, we assume that our attitude toward her arises directly from her actual conduct. The problem of thought is that the kind of attention required to notice this incoherence seems seldom to be available when it is most needed.
地圖定位點：Bohm1939年畢業於賓夕法尼亞州立大學
