Corporate Philanthropy in China and Beyond: A Comparative Handbook by Stephan Rothlin, Christoph Stuckelberger. Singapore: World Scientific, 2024, 188 pages. ISBN-10: 9811284423, ISBN-13: 978-9811284427. Available from Press and Amazon.
Corporate Philanthropy in China and Beyond: A Comparative Handbook by Stephan Rothlin, Christoph Stuckelberger. Singapore: World Scientific, 2024, 188 pages. ISBN-10: 9811284423, ISBN-13: 978-9811284427. Available from Press and Amazon.
Corporate Philanthropy in China and Beyond: A Comparative Handbook by Stephan Rothlin, Christoph Stuckelberger. Singapore: World Scientific, 2024, 188 pages. ISBN-10: 9811284423, ISBN-13: 978-9811284427. Available from Press and Amazon.
Through a friend’s recommendation, I had the opportunity to read Corporate Philanthropy in China and Beyond by Dr. Stephan Rothlin. After reading the first five chapters, which provide a Western perspective on Chinese philanthropy, I was deeply moved and feeling an overwhelming urge to express my thoughts. I soon decided to write this review to share the sparks of insight I encountered. This review focuses on the key themes and insights from the initial chapters, offering a glimpse into how this book bridges cultural divides in philanthropy.
经朋友推荐,有机会拜读斯蒂芬·罗斯林博士(Dr. Stephan Rothlin)主笔的《中国及其他地区的企业慈善事业》(Corporate Philanthropy in China and beyond)一书。读了关于中国慈善的西方观察之后(前五章),已经感触颇深,不吐不快,就想马上写下一篇读后感,将遇到的火花分享出来。
經朋友推薦,有機會拜讀斯蒂芬·羅斯林博士(Dr. Stephan Rothlin)主筆的《中國及其他地區的企業慈善事業》(Corporate Philanthropy in China and beyond)一書。讀了關於中國慈善的西方觀察之後(前五章),已經感觸頗深,不吐不快,就想馬上寫下一篇讀後感,將遇到的火花分享出來。
Described as a handbook, this book offers thoughtful observations and detailed pathways tailored to specific audiences. It helps Western readers understand Chinese philanthropy, enables Chinese philanthropists to grasp Western approaches, and provides practical suggestions for collaboration. From my perspective as someone working in wealth management, the insights presented in these chapters were particularly striking. Its practicality is self-evident. However, this book goes far beyond the scope of a mere handbook. As someone with over 15 years of experience in family wealth management, I find it profoundly insightful. Whether you are a Chinese entrepreneur, a wealth management professional, or someone working in the philanthropic sector, this is a book you cannot afford to miss.
这是一本叫做手册的书,针对具体的读者给出了很多中肯的观察和详细的路径,让欧美的可以读懂中国的慈善,让中国的慈善可以读懂欧美的,以及彼此合作的建议,书的实用性自不待言。在此之外,这本书真的超越了手册的功能。作为一名有15年以上工作经验的家族财富管理者,我认为这本书非常深邃,无论你是一个中国企业家、财富管理从业者,还是一个慈善行业的业内人,这本书都不容错过。
這是一本叫做手冊的書,針對具體的讀者給出了很多中肯的觀察和詳細的路徑,讓歐美的可以讀懂中國的慈善,讓中國的慈善可以讀懂歐美的,以及彼此合作的建議,書的實用性自不待言。在此之外,這本書真的超越了手冊的功能。作為一名有15年以上工作經驗的家族財富管理者,我認為這本書非常深邃,無論你是一個中國企業家、財富管理從業者,還是一個慈善行業的業內人,這本書都不容錯過。
Why a Foreign Perspective on Chinese Philanthropy Matters
As an ancient Chinese poem says, “You cannot see the true face of Mount Lu because you are in the mountain.” Breaking through perplexing issues often requires a mirror. This mirror can take the form of history, lessons from failure, or the perspective of an entirely different external culture.
首先,为什么要搞好中国慈善的人,一定要读一本外国人写中国慈善的书呢?
古诗云,“不识庐山真面目,只缘身在此山中。”有些百思不得其解的事情,如果想要突破,我们就是需要一面镜子。这个镜子有时候是历史,有时候是失败的教训,有时候是一个完全不同的外来文化的解说者。
首先,為什麼要搞好中國慈善的人,一定要讀一本外國人寫中國慈善的書呢?
古詩云,「不識廬山真面目,只緣身在此山中。」有些百思不得其解的事情,如果想要突破,我們就是需要一面鏡子。這個鏡子有時候是歷史,有時候是失敗的教訓,有時候是一個完全不同的外來文化的解說者。
Dr. Rothlin offers precisely such an exceptional perspective. Cultural exchange often deepens the understanding and definition of a culture. Many famous sayings from the Tao Te Ching are familiar to Chinese readers, yet most find it challenging to explain them clearly in modern Mandarin. Personally, when reading English translations of the Tao Te Ching, I often find the original meaning becomes strikingly clearer. Many young readers on WeChat have expressed similar sentiments. I believe this phenomenon applies to Chinese philanthropy as well, and this book serves as a compelling example.
罗斯林博士就是一个这样的卓越解说者。这种在文化交融的过程中,让其中一种文化得到更深的定义是非常普遍的一种现象。《道德经》的很多名句是很多中国读者耳熟能详的,但如果要用普通话很清晰给另外一个人解释,大部分人都很难做到。我自己在读《道德经》的英文翻译的时候,也觉得一下子更加清晰的理解了原意,似乎微信读书里面很多青年读者都有同感。这种现象,我想同样适用与中国慈善。本书就是一个非常好的例证。
羅斯林博士就是一個這樣的卓越解說者。這種在文化交融的過程中,讓其中一種文化得到更深的定義是非常普遍的一種現象。《道德經》的很多名句是很多中國讀者耳熟能詳的,但如果要用普通話很清晰給另外一個人解釋,大部分人都很難做到。我自己在讀《道德經》的英文翻譯的時候,也覺得一下子更加清晰的理解了原意,似乎微信讀書裡面很多青年讀者都有同感。這種現象,我想同樣適用與中國慈善。本書就是一個非常好的例證。
Beyond Dr. Rothlin’s rigorous academic writing, his approach is remarkably balanced and humble. He does not position himself as a superior Westerner but instead approaches Chinese culture with great respect and a willingness to learn (he previously taught at Peking University and Renmin University). His interpretation of the relationship between Chinese cultural values and the philanthropic sector is profound. While he is an outsider, he is far from being a mere onlooker.
在罗斯林博士严谨的治学精神以外,他的态度也是非常平和的,完全没有以一个先进的西方人自居,而是非常谦卑的去了解和学习中国文化(罗斯林博士曾经在北大和人大任教),他对中国文化内核与慈善公益领域的相关性解读是非常深刻的,是外来者,但绝不是局外人。
在羅斯林博士嚴謹的治學精神以外,他的態度也是非常平和的,完全沒有以一個先進的西方人自居,而是非常謙卑的去瞭解和學習中國文化(羅斯林博士曾經在北大和人大任教),他對中國文化內核與慈善公益領域的相關性解讀是非常深刻的,是外來者,但絕不是局外人。
This attitude of humility and balance does not diminish the powerful insights he brings to Chinese philanthropy practitioners.
这种平和与谦卑的态度,并没有影响罗斯林博士带给中国从业者带来振聋发聩的看见。
這種平和與謙卑的態度,並沒有影響羅斯林博士帶給中國從業者帶來振聾發聵的看見。
As a wealth succession practitioner and a citizen in China, my concerns are pragmatic: how can we effectively inspire individuals, families, and enterprises to engage in meaningful philanthropy with the right motivations? Such inquiries are precisely among the key objectives of Dr. Rothlin’s book. On this matter, Dr. Rothlin clearly identifies Chinese philanthropy as rooted in Confucianism—an observation with which I, and likely many of my Chinese colleagues, would agree. He takes it further, however, by analyzing the essence of this issue through the Confucian anecdote of “Fan Chi asking about ren (benevolence).”
作为一个财富传承执业者,作为一个中国人,我的关切是很实用主义的,那就是如何可以有效的影响个人、家庭和企业有正确的动机参与有意义的慈善?类似的诘问和探索,正是罗斯林博士一书的目标之一。对于这个问题,罗斯林博士明确指出了中国慈善是儒家的,对于这一点,我想我和很多中国同事都不会有异议。但更一步,罗斯林博士通过引述“樊迟问仁”的典故,对这一问题的内核进行剖析。
作為一個財富傳承執業者,作為一個中國人,我的關切是很實用主義的,那就是如何可以有效的影響個人、家庭和企業有正確的動機參與有意義的慈善?類似的詰問和探索,正是羅斯林博士一書的目標之一。對於這個問題,羅斯林博士明確指出了中國慈善是儒家的,對於這一點,我想我和很多中國同事都不會有異議。但更一步,羅斯林博士通過引述「樊遲問仁」的典故,對這一問題的內核進行剖析。
In response to Fan Chi’s question, Confucius defines ren as love for others. While love is also the driving force behind modern Western philanthropy, what sets them apart? Dr. Rothlin explains that ren, as emphasized by Confucius, is a proactive concern for others that is emotional, moral, humanistic, and genuine. This aligns seamlessly with the Confucian culture embraced by many Chinese. Although the book does not critically frame Confucianism as inherently humanistic, it does highlight that ren, as a core value, is interpersonal and fundamentally relational.
对于樊迟的提问,孔子回应了儒家最核心的价值观与指导原则“仁”的定义,即爱人。虽然爱人也是系统现代的西方慈善的驱动力,但二者有什么不同呢?罗斯林博士进一步展开说,孔子强调的仁是对他人的一种主动关心,是情感的,是道德的,是人性的,本真的,这和我们作为一个中国人我拥抱的儒家文化是相辅相成的。虽然本书并没有批判性的提出儒家的内核是人本主义,但的确指出了,仁作为核心价值观,是人际的(interpersonal),基于人际关系的。
對於樊遲的提問,孔子回應了儒家最核心的價值觀與指導原則「仁」的定義,即愛人。雖然愛人也是系統現代的西方慈善的驅動力,但二者有什麼不同呢?羅斯林博士進一步展開說,孔子強調的仁是對他人的一種主動關心,是情感的,是道德的,是人性的,本真的,這和我們作為一個中國人我擁抱的儒家文化是相輔相成的。雖然本書並沒有批判性的提出儒家的內核是人本主義,但的確指出了,仁作為核心價值觀,是人際的(interpersonal),基於人際關係的。
This truly hits the essence of the matter.
一语中的!
一語中的!
This explains why Chinese society remains fundamentally “relationship-oriented” to this day. In Confucian philosophy, these relationships are framed by li (ritual propriety) through various paradigms—husband and wife, parent and child, friends, ruler and subject. At its idealistic peak, this relational worldview aspires to tianxia datong (universal harmony).
这是为什么中国社会至今仍然是“关系”至上,这种关系在儒家的命题中,从夫妻、父子、朋友、君臣中设定了种种被称为“礼”的范式,在其理想主义的至高点是天下大同。
這是為什麼中國社會至今仍然是「關係」至上,這種關係在儒家的命題中,從夫妻、父子、朋友、君臣中設定了種種被稱為「禮」的範式,在其理想主義的至高點是天下大同。
Understanding the essence of a relational society makes it easier to pinpoint the challenges in the driving forces behind philanthropy in Chinese society. Acknowledging these challenges doesn’t mean China lacks a philanthropic spirit. Throughout its history, Chinese civilization has rarely succumbed to moral, social, or cultural collapse. As part of the great continuum of human civilization, Chinese culture has always stood out. Confucius’ humanistic values have proven their worth.
了解了“关系”社会的本质,我们就不难理解,我们中国社会慈善的驱动力到底哪里出了问题。当然说中国社会的慈善有问题,不等于中国不是一个没有慈善的社会,自古以来,中国社会很少堕落到人性丧失,秩序丧失,文明丧失的程度,在全人类的文明长河中,中华文明一直是可圈可点的,可见孔子所贡献的人本主义的价值观是有价值的。
瞭解了「關係」社會的本質,我們就不難理解,我們中國社會慈善的驅動力到底哪裡出了問題。當然說中國社會的慈善有問題,不等於中國不是一個沒有慈善的社會,自古以來,中國社會很少墮落到人性喪失,秩序喪失,文明喪失的程度,在全人類的文明長河中,中華文明一直是可圈可點的,可見孔子所貢獻的人本主義的價值觀是有價值的。
However, such values are not without limitations. When confronted with the encroachments of self-interest and power, the philanthropic culture and institutions built upon traditional values often become fragile.
但这种价值显然是有局限性的。这种局限性就是面对利益和权力的侵蚀的时候,中古文化所构建的慈善文化以及慈善组织会变得非常脆弱。
但這種價值顯然是有局限性的。這種局限性就是面對利益和權力的侵蝕的時候,中古文化所構建的慈善文化以及慈善組織會變得非常脆弱。
This fragility has become evident in our most recent recollections.
这种脆弱在我们最临近的记忆中,就已经暴露无疑。
這種脆弱在我們最臨近的記憶中,就已經暴露無疑。
Dr. Rothlin examines key turning points in the development of modern Chinese philanthropy, including the Wenchuan Earthquake and the Guo Meimei scandal. The 2008 Wenchuan Earthquake was a catastrophic natural disaster that tested China’s philanthropic capacity at a time when the nation had achieved significant material wealth. It mobilized unprecedented levels of generosity and participation, spanning government initiatives, grassroots efforts international aid and volunteer movements, reaching historic highs. In the years that followed, the Chinese government introduced new laws, established academic and nonprofit institutions, and modernized the philanthropic sector to near parity with developed Western nations. Innovations such as mobile internet donations even surpassed the efficiency of Western models.
However, the Guo Meimei scandal shattered this enthusiasm, reducing public passion for philanthropy from a boiling point to icy cynicism. Corruption and the misuse of power left the reputation of China’s largest charitable organization in tatters. Worse still, public disillusionment spread beyond this institution to philanthropy as a whole, turning enthusiasm into bitterness. Why did an established philanthropic culture collapse under the weight of one single scandal?
对于中国的当代慈善公益事业的变迁,罗斯林博士着重分析了汶川地震与郭美美事件。汶川地震是现代中国遇到的巨大天灾,在已经有了物质财富基础的中国来说,如何面对这样的事件,的确是中国慈善公益事业发展水平的一种反应。事实上,汶川地震极大了激发了中国人的慈善热情,从政府到民间,包括国际援助,民间志愿者,都达到了历史的峰值。随后几年,中国政府颁布了更多的相关法律,兴建了很多专业的学术和公益机构,在软硬件的现代化方面,中国的慈善事业已经逼近西方发达国家的水平。甚至通过移动互联网调动慈善捐赠的效率高于西方。但随后的郭美美事件却让这种热情,从沸点降到了冰心。利益和权力的侵蚀让中国最大慈善机构的品牌和名声一蹶不振。不仅如此,人们不仅对这家机构有了仇视,而且对于慈善公益本身的热情也变成了一种苦毒。为什么已经形成的慈善文化会在一个事件面前变得如此脆弱呢?
對於中國的當代慈善公益事業的變遷,羅斯林博士著重分析了汶川地震與郭美美事件。汶川地震是現代中國遇到的巨大天災,在已經有了物質財富基礎的中國來說,如何面對這樣的事件,的確是中國慈善公益事業發展水平的一種反應。事實上,汶川地震極大了激發了中國人的慈善熱情,從政府到民間,包括國際援助,民間志願者,都達到了歷史的峰值。隨後幾年,中國政府頒布了更多的相關法律,興建了很多專業的學術和公益機構,在軟硬件的現代化方面,中國的慈善事業已經逼近西方發達國家的水平。甚至通過移動互聯網調動慈善捐贈的效率高於西方。但隨後的郭美美事件卻讓這種熱情,從沸點降到了冰心。利益和權力的侵蝕讓中國最大慈善機構的品牌和名聲一蹶不振。不僅如此,人們不僅對這家機構有了仇視,而且對於慈善公益本身的熱情也變成了一種苦毒。為什麼已經形成的慈善文化會在一個事件面前變得如此脆弱呢?
This brings us back to Dr. Rothlin’s analysis of Confucian philanthropy, with its humanistic and relational underpinnings. In Chinese society, we place our hopes in people being inherently good. We expect gratitude from beneficiaries, sanctity and asceticism from charitable organizations, and selflessness from donors. We pour all our ideals and values into others, only to find ourselves disappointed. While we may have philanthropic sentiments, the foundation of these emotions is unstable.
这就又要回到罗斯林博士所分析的中国慈善文化背后的儒家文化的人本性和关系性。我们中国人希望人是好的,希望受捐赠的人感恩,我们希望慈善机构是圣人和苦行僧,我们希望捐赠者毫无私利,我们将一切的美好的价值观与品格,都倾注在其他人身上,于是我们注定了失望。虽然我们有慈善的情感,但这种情感的依托本体是不稳定的。
這就又要回到羅斯林博士所分析的中國慈善文化背後的儒家文化的人本性和關係性。我們中國人希望人是好的,希望受捐贈的人感恩,我們希望慈善機構是聖人和苦行僧,我們希望捐贈者毫無私利,我們將一切的美好的價值觀與品格,都傾注在其他人身上,於是我們注定了失望。雖然我們有慈善的情感,但這種情感的依託本體是不穩定的。
Civilizations flourish through collisions of ideas. Dr. Rothlin’s efforts to bring Eastern and Western perspectives on philanthropy into dialogue echo historical moments of cultural exchange that have borne beautiful fruits. For instance, the encounter between Matteo Ricci and Xu Guangqi during the Ming Dynasty sparked a glorious fusion of science, reason, and China’s ancient moral tradition.
文明需要碰撞,罗斯林博士在慈善事业上正在努力与东方碰撞。这种碰撞在中国历史上已经结出过美丽的文明花朵,就像利玛窦和徐光启的碰撞,为古老的道德立国的中国,在拥抱科学和理性的时候,迸发出灿烂的光辉。
文明需要碰撞,羅斯林博士在慈善事業上正在努力與東方碰撞。這種碰撞在中國歷史上已經結出過美麗的文明花朵,就像利瑪竇和徐光啓的碰撞,為古老的道德立國的中國,在擁抱科學和理性的時候,迸發出燦爛的光輝。
If humanism is insufficient, what additional driving forces does Chinese philanthropy need? Drawing inspiration from Western Judeo-Christian traditions, I believe Chinese practitioners can learn from the altruistic ethos of viewing wealth as a trust from God. Adopting this perspective can free us from being disillusioned by institutional corruption, ungrateful beneficiaries, or inactive wealthy individuals. Our philanthropic worldview should not be fragile or merely instinctive; it should be fortified by a transcendent and enduring perspective. As the Apostle Paul writes, “The one who does acts of mercy, with cheerfulness” (Romans 12:8). This cheerfulness is rational and grounded in a worldview that transcends emotional whims. Bearing the image of God, we can become light ourselves without relying on others—whether individuals, groups, or society as a whole—to illuminate us.
人本主义既然是不足的,到底中古的慈善事业需要加入什么推动力呢?借鉴西方的犹太基督教文化,我认为中国的执业者需要更加勇敢的向西方的慈善家族学习,学习他们以“财富是上帝的一种托付”的利他精神。这个时候,我们就不再被个别的机构的腐败、领受救济的人不感恩或其他富人不行动而影响我们的慈善观。因为我们的心态不应该是脆弱的,本能的一种仁慈,而需要一种更加坚定的,超验的世界观。正如使徒保罗所说:“怜悯人,就当甘心”(《罗马书》12:8),这种甘心,是理性的,不是情绪的。因为我们本有上帝的形象,我们可以成为光本身,我们不需要从其他的人,无论是个体、群体还是全体中借来任何光辉来点亮我们自己。
人本主義既然是不足的,到底中古的慈善事業需要加入什麼推動力呢?借鑒西方的猶太基督教文化,我認為中國的執業者需要更加勇敢的向西方的慈善家族學習,學習他們以「財富是上帝的一種托付」的利他精神。這個時候,我們就不再被個別的機構的腐敗、領受救濟的人不感恩或其他富人不行動而影響我們的慈善觀。因為我們的心態不應該是脆弱的,本能的一種仁慈,而需要一種更加堅定的,超驗的世界觀。正如使徒保羅所說:「憐憫人,就當甘心。」(《羅馬書》12:8)這種甘心,是理性的,不是情緒的。因為我們本有上帝的形象,我們可以成為光本身,我們不需要從其他的人,無論是個體、群體還是全體中借來任何光輝來點亮我們自己。
I wholeheartedly recommend Corporate Philanthropy in China and Beyond to Chinese entrepreneurs and colleagues in the philanthropic sector. The insights from the first five chapters are just the beginning. I’m excited to explore the rest of the book and share additional reflections that I hope will inspire deeper dialogue about the future of philanthropy in China.
我竭力推荐中国的企业家和慈善公益事业的同事与伙伴,去读一下《中国及其他地区的企业慈善事业》这本小书,相信你也一定会遇到点亮你的火花。
我竭力推薦中國的企業家和慈善公益事業的同事與夥伴,去讀一下《中國及其他地區的企業慈善事業》這本小書,相信你也一定會遇到點亮你的火花。
Our thanks to World Scientific Publishing for providing a copy of Corporate Philanthropy in China And Beyond: A Comparative Handbook by Stephan Rothlin and Christoph Stuckelberger for this review.
Editor’s note: This article is originally written in Chinese and translated by the ChinaSource team with the author’s permission.
感谢世界科学出版社为我们提供 《中國及其他地區的企業慈善事業》 样书。
感謝世界科學出版社為我們提供 《中國及其他地區的企業慈善事業》樣書。
Image credit: Getty Images via Unsplash
Michael Liu
Michael Liu is the Managing Director of CIL Group and a Certified Estate Planner with extensive expertise in trust and estate practices. He is also the author of Transgenerational Leadership: Breaking the Curse of "Wealth Does Not Last Beyond Three Generations" (跨代领导力: 打破富不过三代的魔咒).View Full Bio
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