我们今天将要问一个一般性问题 PROFESSOR: So our topic today is the general question of
在接受前几周课程所讨论的社会契约论述这一前提下 what sort of non-rational persuasion is legitimate for a government to engage in
怎样的政府非理性劝说是正当的 if we're willing to accept the kind of social contract argument that we were
怎样的政府非理性劝说是正当的 considering in the last few weeks of the course.
从柏拉图《理想国》中关于正义的描述开始 So you'll recall that starting with the account of justice that's offered in Plato's Republic,
到霍布斯关于自然状态的讨论 and continuing with the account of the state of nature that we get in Hobbes,
每个思想家都认为 理性上认可政府结构 each of our authors has suggested that it is in our self interest,
符合我们的自身利益 in a way that we would reflectively endorse governmental structures,
我们应当放弃一些自由 以确保某种稳定性 to give up some of our freedoms in order to guarantee a certain sort of stability.
但之前我们讨论中所关心的各种限制条件 But the sorts of constraints that we considered in the earlier discussions of this
关乎明确的法则 concerned explicit laws.
我们签署契约 加入到我们认为管理规定正当的社会 They concerned ways in which we contract into regulations that we recognize as holding upon us,
我们认可是因为我们理性上看到了签约的好处 and that we endorse because we see the rational reason for contracting into them.
霍布斯的论述以囚徒困境的形式出现 The argument that Hobbes makes appeals to the notion of The Prisoner's Dilemma,
这是一种理性的悖论 which is a paradox of rationality.
这是在个人利益和动机相互冲突时出现的情况 It's a problem that arises when self interests conflict in particular ways
这是在个人利益和动机相互冲突时出现的情况 and interact with incentives in particular ways.
上一讲最后我们看到 这一讲中我们还将看到 What we looked at, at the end of last lecture, and what we'll look at in today's lecture
人类是非常复杂的 are the ways in which human beings are complex.
人不仅拥有理性 还拥有情感 They have, as we know from our early lectures, not only reason
会受理性之外事物的影响 but also parts of their soul which are affected by things other than reason.
这同样对政治结构应该如何构建具有意义 And that, too, turns out to have implications for what
怎样的政治结构人才会理性上认可 political structures end up being rational for us to endorse.
今天的课上我将 In particular, what we'll look at in today's lecture,
一方面考察柏拉图关于理想国家的论述 is on the one hand Plato's argument that in the ideal state there
他认为应该有关于虚构表现形式的彻底审查制度 would be rather radical censorship of what sort of fictional representations were permitted,
另一方面考察凯斯•桑斯坦的论述 他认为政府有义务建立规范 and Cass Sunstein's argument that one of the duties of the government is to establish norms
暗中通过塑造行为习惯的方式影响人们 that affect people implicitly in how it is that they structure their behavior.
这样一堂课 我想以几个故事开头会很合适 So in the context of a lecture on this topic it seems
这样一堂课 我想以几个故事开头会很合适 appropriate to begin with a couple of stories.
虚构故事及效果的真实故事 True stories about false stories and their effects.
1992年 也就是你们很多人出生的那一年 So in 1992, right around the time when many of you were being born,
电视上出生了一位男婴 there was also born on television a young boy
这是电视角色墨菲•布朗的孩子 who was born to a television character named Murphy Brown.
这本身并没有报道价值 Now that's not in itself newsworthy.
具有报道价值的是 墨菲•布朗当时没有结婚 What is newsworthy is that Murphy Brown at the time was unmarried.
实际上 她甚至没有长期伴侣 Indeed she didn't have a long-term partner.
时任美国副总统的丹•奎尔 And the then-Vice President of the United States, Dan Quayle,
1992年在旧金山进行了著名演说 famously gave a speech in San Francisco in 1992 at which he
他说 "婚姻是一个需要达成共识和使用社会裁决的道德问题" said, "Marriage is a moral issue that requires consensus and the use of social sanction.
"电视黄金时段不应有墨菲•布朗这样的角色" It doesn't help matters when prime time television has Murphy Brown,
"不应刻意表现 当今高智力高收入职业女性" a character who supposedly epitomizes today's intelligent highly paid professional woman,
"嘲讽孩子一定要有父亲的重要性" mocking the importance of a father by bearing a child alone and
"认为单身母亲是另一种生活方式" calling it just another lifestyle choice."
实际上 丹•奎尔有些误读剧中的情况 Now in fact Dan Quayle slightly misrepresented what happened on the show.
墨菲•布朗虽然在没有固定伴侣的情况下生子 Murphy Brown, though she lacked a long-term partner and did bear a child
但他没有把这种孩子没有父亲支持的情况叫作另一种生活方式 without the support of a second adult figure, didn't call it just a lifestyle choice.
不过有一点他确实是说对了 电视节目没有描绘 But he was correct in that the show did not go on to depict in any way
墨菲•布朗独自作为监护人 what the costs were to Murphy Brown's life
对她生活带来的重大影响 这其实是有很大代价的 of having to reconfigure her life in a way that she became a caregiver.
有趣的是 这是真实的人 What's interesting, of course, is that this is a real person,
真实国家美国的真实副总统丹•奎尔 Dan Quayle, the real Vice President of the real country, the United States of America,
叫板虚拟角色 calling into question the imaginary birth
要知道 这并不是墨菲•布朗扮演者真正生下了孩子 of a child who was not in fact the child of the actress who played Murphy Brown --
但丹•奎尔认为这是对重要道德价值的侵蚀 in such a way that he saw it as eroding values that are important.
而且 这一辩论以非常特别的方式出现在新闻中 Moreover, this debate hit the news in an extraordinary way.
它出现在《时代周刊》封面上 It was on the cover of Time.
出现在《纽约邮报》封面上 "丹痛批墨菲•布朗" It was on the cover of the New York Post. "Dan rips Murphy Brown."
《纽约每日新闻》报道说 "奎尔对墨菲•布朗：你这荡妇！" The New York Daily News said, "Quayle to Murphy Brown: You Tramp!"
《纽约时报》几个月之后也写了一篇文章 The New York Times ran an article some months later when,
很具有后现代讽刺意味的是 in an act of enormous post-modern irony,
电视角色墨菲•布朗回应了现实中的副总统丹•奎尔 Murphy Brown the character on television responded to Dan Quayle the actual Vice President.
《纽约时报》在这之后写了一篇文章 开头写道 And the New York Times offered an article that began with the paragraph,
"几乎所有今晚看电视的人" "Almost everyone who watches television is
"都意识到墨菲•布朗回应了副总统丹•奎尔" aware that Murphy Brown responds tonight to Vice President Dan Quayle,
"通过去年春季批评这位电视节目热门角色未婚生子" who helped push family values to the forefront of the 1992 presidential campaign by
"丹•奎尔将家庭观念推到了1992年总统选举的最前端" criticizing the show's leading character last spring for having a child out of wedlock."
这是第一个故事 That's story number one.
再看第二个故事 这个离我们更近 Here's story number two. A little more recently.
2002年的电视节目24 In 2002 the television show 24
将美国总统描述为一位非洲裔 had depicting the President of the United States a man of African descent.
2007年 这个节目将美国总统描述为一位女性 In 2007 that same show depicted the President of the United States as a woman.
而2008年 众所周知 In 2008, as all of you know,
民主党总统候选人提名中领先的两位 the two leading candidates for the presidential nomination in the Democratic party
分别是非洲裔和女性 were a man of African descent and a woman.
观察竞选的评论员 And the commentators who look at elections,
通常和这里《新闻周刊》博客中说的类似 were commonly saying things like this blog from Newsweek says.
它指出 虚拟中呈现出的 What it points out is that the availability in fictional representation
非洲裔总统或女性总统角色形象 of a character who served as President and was of African descent
非洲裔总统或女性总统角色形象 or who served as President and was a woman,
会实际影响到现实世界中实际公民的思维 played some role in allowing actual citizens in the real world--
会实际影响到现实世界中实际公民的思维 not imaginary people on TV--
让他们不知不觉在思维中接受这类总统出现的可能性 to have conceptual space available for the possibility of there being a President of that kind.
丹•奎尔和谈到24节目的评论员在想法上 Now Dan Quayle and the commentators speaking about 24 were,
同我们的老朋友柏拉图不谋而合 as you know from your readings for today-- channeling our friend Plato.
柏拉图认为 如果我们希望城市的守护者 Dan Quayle essentially said, if we want the guardians of our city,
也就是拥有选举和被选举权的公民 that is the citizens who are in a position to govern and select leadership,
如果我们希望城市的守护者认为相互憎恨是可耻的 if we want the guardians of our city to think that it's shameful
如果我们希望城市的守护者认为相互憎恨是可耻的 to be easily provoked into hating another--
相比之下 丹•奎尔认为 未婚生子是可耻的 read: shameful to bear a child out of wedlock--
"那么我们不应该允许故事中诸神…" "then we mustn't allow stories about the gods," says Plato--
那么我们不应该允许电视中的角色… stories about attractive characters on television says Dan Quayle--
"相互之间明争暗斗" "warring or plotting against one another."
也就是 进行我们希望禁止的行为 That is, engaging in the activity that we want to forbid.
柏拉图说 "如果我们希望城市守护者认为相互憎恨是可耻的" So when Plato says "if we want the guardians of our city to
柏拉图说 "如果我们希望城市守护者认为相互憎恨是可耻的" think that it's shameful to be easily provoked into hating one another,
"那么我们不应该允许故事中诸神 相互之间明争暗斗" we mustn't allow stories about gods warring or plotting against one another,"
他的这种论述在2000年后被丹•奎尔用到 he's making an argument that Dan Quayle picks up on 2000 years later.
而且《新闻周刊》等媒体评论员 And to the extent that our Newsweek commentators and
在2008年总统选举的讨论中 others in their discussion of the 2008 presidential election
评论总统选举中候选人范围实际扩大这一情况时 were pleased to see an opening up of the range of candidates
评论总统选举中候选人范围实际扩大这一情况时 who were being taken seriously as potential leaders of this nation,
也同柏拉图不谋而合 they too were channeling Plato,
柏拉图在刚才我引用的那一段之后继续说 who right after the remark that we just quoted, continues by saying,
"如果我们希望劝说人们" "If we're to persuade our people that no citizen has
"公民间不应该相互憎恨" ever hated one another and that it's impious to do so,
"那么我们应该在故事中传达这些" then that's what should be told in our story."
影响到文化对话层面的虚拟故事和表现形式 That is stories, fictional representations, imaginary
影响到文化对话层面的虚拟故事和表现形式 experiences that become part of the cultural conversation
既能提供好的榜样 也能提供坏的榜样 can provide role models that are both problematic and inspiring.
只从理性分析 这里产生的问题如下 Now the puzzle that this raises if we think only in terms of rationality is the following.
虚拟事物如何能影响到我们的实际行为和态度 How can something that we know to be fictional affect our actual behaviors and attitudes?
观看24节目的人 It's not as if people watching 24
并不会认为大卫•帕尔默是美国的实际总统 thought that David Palmer was actually the president of the United States.
观看墨菲•布朗的人 It's not that people watching Murphy Brown
并不会认为坎迪斯•伯根扮演的角色真实地生了个孩子 thought that the character played by Candice Bergen had actually had a child.
人们很清楚地意识到 这些是虚拟表现形式 People were profoundly aware that these were fictional representations.
哪怕很小的孩子都能很好地分清虚拟和现实 And even young children are remarkably good at separating pretense from reality.
假设你同一个小孩一起进行虚拟茶会 If you engage in an imaginary tea party with a young child
你将虚拟的茶从空茶壶倒入一系列茶杯 where you pour imaginary tea into a series of cups out of an actually empty teapot,
小孩可以赞同你 认为杯子里有一些虚拟的茶 the children are perfectly ready to agree that the cups are full in the context of the pretense.
但当他们口渴的时候 没人会把这种茶端起来喝 But no child who is thirsty thinks that you can actually get something to drink
但当他们口渴的时候 没人会把这种茶端起来喝 by lifting one of those up and bringing it to your mouth.
假设你同小孩一起 用橡皮泥做成曲奇的形状 If you engage in a game with a child where you make cookies out of Play Dough,
你要是真拿起来咬一口 小孩也会非常震惊的 children are shocked and upset if you actually try to bite into one.
成年人显然也有能力分辨虚拟和现实 And adults, too, have the capacity to determine what's merely imaginary and what's actual.
这种能力是人类灵魂的一部分 Well they have the capacity with one part of their soul.
但根据柏拉图 丹•奎尔 评论员的论述 The response to the puzzle that gives rise to the
但根据柏拉图 丹•奎尔 评论员的论述 concerns that Plato and Dan Quayle and our bloggers articulate,
虚拟事物也会导致问题 is that the way that fiction causes problems
这会影响灵魂分非理性部分 is by affecting the non-rational parts of the soul
这是不容易受到理性管控的部分 in ways that are not easily subject to rational regulation or control.
这种结构我在一月份讲灵魂各部分时就讲过 你们应该很熟悉 Now this structure is already familiar to us from our general discussions of parts of the soul.
这种结构我在一月份讲灵魂各部分时就讲过 你们应该很熟悉 We know from our lecture in January
如果我站在大峡谷上的玻璃平台上 that if I stand on a glass surface above the Grand Canyon
向下看咆哮的科罗拉多河 and look down beneath me and see the roaring Colorado River,
虽然理性告诉我 我是安全的 though my rationality tells me that I am safe,
灵魂的非理性部分仍会受到视觉刺激的影响 the non-rational parts of my soul are affected by this visual stimulus
进而导致我颤抖不已 in a way that causes me to tremble.
就算我告诉你并让你相信 看起来像一盒猫砂的东西 And even if I tell you and convince you that what looks to be a box of kitty litter
实际上是一盒巧克力蛋糕 覆盖有椰肉和可可软糖 is in fact a box containing chocolate cake covered with coconut and Tootsie Rolls,
虽然你灵魂的理性部分相信我 though the rational part of your soul may believe me,
但调控灵魂其它部分却相当困难 it has a rather difficult time regulating the other parts.
我们在启发式和偏差理论中看到的一系列问题也是如此 So too in the series of puzzles that we looked at in the context
我们在启发式和偏差理论中看到的一系列问题也是如此 of the heuristics and biases tradition.
如果我让你选取红球 If I present you with a choice where you're trying to get a red ball
一个碗里有9个白球 1个红球 between a bowl that contains nine white balls and one red one,
另一个碗里有92个白球 8个红球 or a bowl that contains 92 white balls and 8 red ones,
虽然灵魂理性部分你很清楚 through the rational part of your soul is profoundly aware
两者中取中的概率是10%对比8% that you have a 10% chance over here and an 8% chance over there,
如果让你在很大的认知负荷下 it is nonetheless the case that if I put you under cognitive load
导致你的理性部分没能作出决策 in such a way that your rational part isn't in a position to make the decision,
你会倾向于到红球多的 you will be drawn towards the bowl with more
而不是概率大的碗里去抓红球 rather than towards the bowl with a higher proportion.
理性不足以管控灵魂的非理性部分 Reason isn't sufficient to regulate the non-rational parts of the soul.
而在我们讨论诱惑和意志薄弱性的时候 And again in the context of our discussion of temptation, of weakness of the will.
我讲到绑在船桅上的尤利西斯 Here's Ulysses tied to the mast --
他理性上虽然知道不应受塞壬的诱惑 rationally committed to making his way past the Sirens
但要避免这种诱惑 他必须堵住耳朵 but unable to do so without either blocking his ears to prevent
让自己听不到诱惑 himself from hearing the temptation
或者将自己绑在桅杆上 让自己无法行动 or tying himself to the mast in such a way that he's unable to act on it.
柏拉图辨别虚拟表现形式为何存在如此大的问题时说 Plato says roughly this when he identifies what it is
柏拉图辨别虚拟表现形式为何存在如此大的问题时说 that's so problematic about fictional representations.
"模仿诗人诉诸灵魂的低级部分" He says, "the imitative poet appeals to a part of the soul that is inferior."
记得柏拉图给出的层级 理性 精神 欲望 Recall Plato has the hierarchy reason, spirit, appetite.
"他唤起 培育 强化灵魂的这部分 于是摧毁了理性部分" "He arouses, nourishes and strengthens this part of the soul and so destroys the rational one.
"他通过满足灵魂的非理性部分" He puts a bad constitution in the soul of each individual
"在每个灵魂中置入了坏的构造" by gratifying the irrational part of the soul."
所以说 我们虽然在灵魂理性部分 知道事物是虚拟的 So the fact that we know something to be fictional with the reason part of our soul
但这不足以避免虚拟事物对我们的某些影响 isn't sufficient to prevent it from affecting us in other ways.
特别地 In particular,
柏拉图担心虚拟对灵魂具有坏影响的三种方式 Plato is worried about three ways that fiction can problematically affect the soul.
而且很重要地 他愿意原谅第四种 And, importantly, willing to forgive a fourth.
考虑这些内容的细节 将让我们更好地理解柏拉图的观点 And looking through the details of that will allow us to get a better sense of Plato's picture.
柏拉图担心虚拟事物影响灵魂非理性部分的能力时 So what is it that Plato is worried about when he's worried about fiction's capacity
实际上担心的是什么呢 to affect the non-rational parts of the soul?
他首先担心的和丹•奎尔所担心的一样 He's worried first of all about that sort of thing that Dan Quayle was worried about.
观察到虚拟表现形式中的特定环境 That observing a particular circumstance in a fictional representation
并通过推理 将其作为一种可选的生活方式 and then reasoning about it as an available way of life
可能会导致榜样的误选 may lead to mischosen role models.
他更担心的是 观察到虚拟事物时 He's worried even more profoundly when we observe something in a fictional context
因为我们明确认识到它是虚拟的 and because we explicitly recognize it as fictional,
让我们自身对它的反应方式同它是真实事物时不同 allow ourselves to respond to it in a way different than we would if it were actual
进而导致情感上的影响太过强烈 but such that it affects us profoundly emotionally
让我们对事物许可和不许可的态度发生转变 in a way that changes our attitudes of approval or disapproval.
他没有担心的… What he's not worried about--
这对我在进行的更大论述非常关键… and this will be crucial to the larger argument that I'm making--
是戏剧式模仿 is playful imitation.
这不仅是在理性这一层 Cases where not just at the level of rationality,
还关系到我们反应系统中不服从理性管控的部分 but also with regard to the parts of our response system
还关系到我们反应系统中不服从理性管控的部分 that aren't subject to rational regulation,
我们在一定距离同事物打交道 we engage with the material somehow at a distance.
柏拉图意识到 我们有一种戏剧式模仿的能力 There is available to us, recognizes Plato, a capacity for playful imitation.
对比这和第四点 也就是柏拉图认为问题最大的 And it's the contrast between this and the fourth, the thing that Plato finds most problematic,
将帮助我们进入到柏拉图观点的核心 that will help us get to the heart of Plato's picture.
因为柏拉图观点中问题最大的… Because what's most problematic on Plato's picture--
一会我会给出一些当代的类比物… and we'll give some contemporary analogues of this in a moment--
是对虚拟角色的模仿加对行为模式的习惯化 are cases where imitation of imaginary figures plus habituation to that mode of behavior
所导致的亚里士多德特别反对的一种情况 leads to what Aristotle warns us so profoundly against:
即自动反应被误导的行为目录 a misguided repertoire of automatic responses.
为了理解柏拉图相当微妙的论述 So in order to make sense of this rather subtle argument of Plato,
我们可以往回考虑 it's helpful for us to take a step back and remember
这在整个《理想国》中所处的位置 where it is situated in the argument of the Republic as a whole.
记得在学期最开始的时候 也就是一月份 So you'll remember that at the very beginning of the semester, back in January,
我们首先阅读了柏拉图《理想国》卷二的开头部分 we started off by reading the opening pages of book two of Plato's Republic
其中的角色格劳孔同他的兄弟阿德曼图一起 in which the character Glaucon, in alliance with his brother Adeimantus,
让苏格拉底回答一个问题 为什么我们应该正义 challenges Socrates to answer the question, why should we be just?
格劳孔和阿德曼图一同给出了三个论断 And Glaucon and Adeimantus together present three kinds of arguments,
这三个论断认为正义行为并非具有内在原因 three kinds of contentions in favor of the view
这三个论断认为正义行为并非具有内在原因 that justice is not something that we engage in for intrinsic reasons,
我们按正义方式行事只是因为它具有工具价值 but only something that we engage in because as a matter
我们按正义方式行事只是因为它具有工具价值 of contingency it happens to be instrumentally valuable.
著名地 格劳孔认为正义的价值 Famously, Glaucon gives an argument categorizing justice
仅仅来自于它所带来的声誉好处 into the kind of good that we value only because of its reputational benefits
并提出了囚徒困境类似的分析 and goes on to offer something like a Prisoners' Dilemma analysis
认为正义只是人们第二好的选择 of justice being everybody's second-best choice.
然后他给出了一个虚拟故事 He then presents a fictional story --
盖吉斯之戒 之后还给出了雕像的故事 the story of the ring of Gyges followed by the story of the pair of statues --
旨在从各方面进行劝说 which is meant to persuade in a different way.
最后 阿德曼图指出 And finally, Adeimantus points out a continuity
虚拟故事语境中所呈现的 between what's represented in the context of the fictional stories
同俗谚中所呈现的具有连贯性 and what's represented in the context of common sayings.
那么苏格拉底是从哪里开始进行回应的呢 Where does the argument that Socrates provides back then begin?
苏格拉底是直接对格劳孔及阿德曼图的论断一 二 三进行回应吗 Does Socrates respond directly to one and two and three?
苏格拉底是直接对格劳孔及阿德曼图的论断一 二 三进行回应吗 To the three rather precise arguments that Glaucon and Adeimantus have presented?
不是 他引入了思考这些问题的更大框架 No. What he does is to introduce the larger framework for thinking about these questions,
引入了人和城市的类比 the analogy between the person and the city.
卷二中紧接的讨论我们没读 论及两类城市 A discussion subsequently in Book Two that we didn't read of 2 kinds of cities there might be.
最后在卷四中 And then ultimately in the context of Book Four, he
他引入了城市三部分和灵魂三部分的类比 introduces the three parts of the city and the three parts of the soul.
这里他说 正如理想城市具有守护者 士兵 工人三部分 There he says that just as in the ideal city there are guardians and soldiers and workers,
个人具有理性 精神 欲望三部分 so too in the individual, there is reason, spirit and appetite.
你们可能记得 地上有很多雪的时候 And you may remember back when there was so much snow on the
没有方式能代表人性 除了形成雪人的形式 ground that there was no way to represent humanity other than in the form of a snowman,
我们详细探讨过这种类比 that we looked at this parallel in some detail.
我们考虑了 灵魂最小指示部分是理性 We looked at the way in which the smallest directive part of the soul is reason.
中间是精神 底层是欲望 The middle is spirit. The bottom is appetite.
这分别对应于辅助人员 士兵和守护者 And that corresponding to these auxiliaries, soldiers and guardians.
这次我们读了卷三卷四以及卷十 Now in order to see what's going on
这次我们读了卷三卷四以及卷十 in the discussion in Books Three and Four that we read for today
要理解其中关于诗歌审查制度的讨论 about the censorship of poetry and the discussion in Book Ten about the censorship of poetry, we
我们需要意识到卷二中发生了什么有趣事情 need to recognize something really extremely interesting about what happens next in Book Two.
我们知道格劳孔的问题 为什么要正义 So remember, we have Glaucon's challenge, why should we be just?
苏格拉底的回答很奇特 包含了城邦的类比 And Socrates' rather bizarre answer, which involves the invocation of the city-state analogy.
接着苏格拉底论述了守护者应该如何受到教育 What happens next is that Socrates goes on to provide an account
接着苏格拉底论述了守护者应该如何受到教育 of how it is that the guardians should be educated.
他所关注的教育是 And the kind of education that he is concerned with
守护者灵魂非理性部分的教育 is the education of the non-rational parts of the guardians' soul.
在这种城邦的国家观点中 柏拉图认识到 What's going on here is Plato's recognition that, given the picture he has of the state,
就像亚里士多德说的 "仅凭论述 不足以让人好" just as "argument alone," as Aristotle would say, "is not enough to make men good:"
我们必须培育人的特定习惯 rather we must cultivate in them certain kinds of habits.
柏拉图也认为 在对正义本性和价值的讨论后立刻教育守护者 So too suggests Plato, by putting the education of the guardians
柏拉图也认为 在对正义本性和价值的讨论后立刻教育守护者 immediately after the discussion of the nature and value of justice,
对于思考国家结构至关重要 so too is it crucial in thinking about the structure of the state
不仅是思考通过理性管控的法律应该如何 to think not only about what laws look like-- that which regulates by means of reason.
还应思考非理性影响会如何 But also what non-rational influences look like.
于是柏拉图 转向对守护者的教育 So, says Plato, turning to the education of the guardians,
关于理想国家应该是怎样的 我们首先要问的是 the very first question we need to ask when we think about what the ideal state looks like
对守护者适当精神和欲望的早期教育 早期培育应该是怎样的 is the question, what does the early education,
对守护者适当精神和欲望的早期教育 早期培育应该是怎样的 the cultivation of appropriate spirit and appetite in the guardians look like?
只有这些就位以后 And only once that is in place
我们才能进入柏拉图认为最重要的讨论 are we in a position to turn to that which is most valorized by Plato in his discussion,
即理性的培育 the cultivation of reason.
下面来听听柏拉图对早期教育怎么说 So let's hear exactly what Plato has to say about early education.
讲这些内容的同时 我希望你们回想一下 And in pointing this out to you, I want to remind you of something that I mentioned
上一讲诺齐克和罗尔斯的相关内容 last lecture about the Nozick and the Rawls.
我提到过 整个《正义论》和《无政府 国家与乌托邦》中 You'll recall that I mentioned to you that in the entire
我提到过 整个《正义论》和《无政府 国家与乌托邦》中 index of A Theory of Justice and in the entire index of Anarchy, State, and Utopia,
只两次提到了孩子 there are two references to children.
基本上没有关于教育的讨论 There are basically no discussions of education,
而柏拉图的理想国讨论中 首先考虑的就是教育 whereas the very first thing that Plato starts with in his discussion of the ideal state is this.
他问 守护者的教育应该是怎样的 For the guardians, he asks, what will their education be?
"众所周知 任何过程的开头都是最重要的" "You know, don't you, that the beginning of any process is most important.
"特别是对初生柔弱的事物" Especially for anything young and tender.
"此时事物具有最大的可延展性" It's at that time that it is most malleable
"很容易接受外界希望它有的任何模式" and takes on any pattern one wishes to impress on it.
"我们应当无心地让孩子们听到古老的故事" Shall we carelessly allow the children to hear any old stories
"将一些他们长大后不应该具有的信念" and to take beliefs into their souls that are opposite
"无意地灌输到他们的灵魂之中吗" to the ones we think they should hold when they are grown up?"
这是对话录的一部分 和苏格拉底对话的人说 "当然不应该" And, this being a Socratic dialogue, his interlocutor says, "We certainly won't."
苏格拉底继续道 "那么我们应该首先监督讲故事的人" And Socrates continues, "Then we must first of all supervise the story tellers.
"选择精致美妙的故事让他们讲" We'll select their stories whenever they are fine or beautiful
"拒绝并非如此的故事" and reject them when they aren't.
"母亲及抚养者通过故事对小孩灵魂的塑造" Nurses and mothers will shape their children's souls with their stories
"远大于通过其双手对小孩身体的塑造" much more than they shape their bodies with their handling."
最近有一个角色叫曲奇怪先生 There was recently a conversation about this familiar character, Mister Cookie Monster,
同苏格拉底说的话相一致 who, in keeping with remarks like the one Socrates just made,
他开始就唱道 "曲奇只是偶尔的东西" began singing songs like, "A Cookie is a Sometimes Thing"
以此在视频中宣传健康食物 and began appearing in videos about healthy foods.
这是意识到早期故事具有奇妙的塑造作用 It is the recognition that early narratives play a strangely formative role
能塑造年轻人的态度 进而导致这样的改变 in the attitudes of young people that would lead to this sort of change.
柏拉图关心的第一点我讲了 So Plato's first concern is the one that I identified.
这相当于给了你一个坏榜样 The idea that you will be presented with a role model,
让你接受这种坏榜样 将其看作是一种合理存在 whom you will problematically accept as a reasonable way of existence.
诗人讲故事时说 英雄做了糟糕和不敬之事 When the poets tell stories, he says, where "heroes do terrible and impious deeds,"
这对听故事的人有害 these stories are harmful to the people who hear them.
因为"这为每个人做坏事时提供了借口" For "everyone will be ready to excuse himself when he is bad
"他会说 英雄也做过类似事情" if he is persuaded that similar things have been done by heroes.
"所以 我们必须叫停这些故事" For that reason, we must put a stop to such stories
"以免它们强烈影响年轻人的倾向" 怂恿他们做坏事 lest they produce in youth a strong inclination" to do bad things.
柏拉图认为 当你知道某个角色 不管是现实还是虚拟 If it's available to you to say, here's a character-- real or imaginary--
以某种特定方式行为时 who behaved in a particular way, says Plato,
你很有可能通过这种榜样来审视自己的行为 you are at risk of viewing your behavior through that light.
更危险的是 由于我们同虚拟之间的复杂关系 Even more dangerous, however, is the fact it is possible
我们对虚拟事物的反应有可能会 because of our complicated relation to fiction, to respond to something imaginary
足以不同到扭曲我们的经验 in a way just different enough to distort our experience
却足以类似到暗中影响我们 but just similar enough to affect us implicitly.
柏拉图在卷十中有著名论述 "听着 考虑下" "Listen and consider," says Plato famously in Book Ten,
"哪怕我们中最好的人听荷马或其他人的悲剧作品" "when even the best of us hear Homer or some other tragedian
"看他们模仿某位英雄 或仰天长叹 或捶胸顿足" imitating one of the heroes or making a long lamenting speech or beating his breast,
"我们也会很欣赏 让自己神往" we enjoy it. We give ourselves up to following it.
"我们同情英雄 严肃看待他们的遭遇" We sympathize with the hero and we take his suffering seriously."
哪怕这同理性思考中我们所认为应该的行为背道而驰 And we do so, says Socrates, even when that runs counter
苏格拉底认为 我们仍然会这样做 to how it is that on reflection we think we ought to behave.
他继续道 "我们中的某人遭受私人损失时" "When one of us," he continues, "suffers a private loss,
"你意识到相反事情发生了 我们以能够控制悲伤而自豪" you realize the opposite happens. We pride ourselves if we're able to master our grief.
"看到某人以我们认为不值或可耻的方式行为" Is it right to look at someone behaving in a way we would consider unworthy and shameful
"不但不觉得反感 还欣赏和赞扬 这是正确的吗" and enjoy and praise it rather than being disgusted by it?"
他继续分析和讨论其它一系列情感 And he goes through and runs with another series of emotions about this.
他说 对悲伤我们是如此 He says, just as we can do this for sadness,
对虚拟的诙谐幽默 我们也很欣赏 so too we appreciate in the context of fiction buffoonish humor.
对特定类型的虚拟粗暴行为 我们也很欣赏 We appreciate in the context of fiction certain kinds of outrageous behavior.
但他认为 我们错误估计了自己同安全之间的距离 But we are, he says, exactly the wrong distance to be safe.
这里我们同虚拟之间的关系存在矛盾 Our relation to fiction in this regard is paradoxical.
一方面 虚拟和现实之间存在足够差异 On the one hand, there is sufficient difference between fiction and reality
让我们的情感能够保持松弛 that we let our emotions run loose.
理性说 这是假象的 Reason says: it's just imagination.
怎么反应没有关系 It doesn't matter how I respond to it.
这不是真实情况 同我对自身的思考无关 This isn't reality. This isn't reflective of who I am.
但另一方面 虚拟又和现实之间存在足够相似 But to the extent that there is sufficient similarity between the two cases,
让两者之间的强距离感只发生在理性层面 to the extent that the distancing happens only at the level of reason,
这里存在感染风险 there is a risk of contagion.
要最深刻地看到这种情况 And we can see that perhaps most profoundly
我们可以将柏拉图所担心的情况 by contrasting the sort of cases that Plato is worried about
同他看起来不担心的情况进行对照 with the sort of cases that he is ostensibly not.
柏拉图在卷三中对特定情况作出让步 So in Book Three Plato concedes that there are certain contexts
他认为这些情况下进行想象和虚拟应该是可以的 in which it seems to be OK to engage with imagination, to engage with fiction.
他写了一个角色 他谈到的是守护者 He writes, when he-- he's now speaking of the guardians--
他写了一个角色 他谈到的是守护者 comes upon a character unworthy of himself,
这个人不愿意让自己严肃效仿坏角色 he'll be unwilling to make himself seriously resemble the inferior character.
相反 他"不耻做这样的事 除非是在戏剧中" Rather, he'll be "ashamed to do something like that unless it is in play."
这是关于人类的一个非常有趣的事实 And it does seem-- and it's an extremely interesting fact about human beings--
我们似乎能够在某些情境下 完全采取戏剧式立场 that we are capable in some contexts of taking a genuinely play stance.
我在课上 进行囚徒困境游戏时 In my section, when I played prisoners' dilemma games,
坐在第三排同我做对手的那个可怜大一学生 the poor freshman who played against me-- who's seated here in the third row--
没能理解我是在玩游戏 认为我是真实中的我 didn't understand that I was playing for play, which meant that I was playing for real,
结果我每一轮都背叛了她 which meant that I defected every single round.
她损失了很多钱 而我赚了很多 And she lost a lot of money and I gained a lot.
这样做的同时 我让自己 Now in so doing, it is my sense
从具有感染风险的领域脱离了出来 that I had removed myself from a domain where contagion was a risk.
这不仅是在思考层面 That not just at the level of thinking about my engagement,
情感投入层面同样具有非常大的距离 but even in the engagement itself there was a sort of ironic distance.
某些虚拟表现形式会让我们在至少部分内容上是如此 Some fictional representations cause us to bear that to at least part of their content.
在巨蟒剧团 In Monty Python,
你们观看到兰斯洛特爵士砍掉黑骑士的手脚 血流如注时 when you watch Sir Lancelot chop off the arms and then the legs of the Black Knight,
你们观看到兰斯洛特爵士砍掉黑骑士的手脚 血流如注时 who is leaping around bleeding, it is not-- I take it-- the case
实际失去手脚的感染风险非常小 that there is even a small risk of contagion to actual cases of lost limbs.
而是特定类型的戏剧式立场被采用 But rather that a certain kind of playful stance is being taken.
至少在其被扰乱前是如此 At least that is until it is disrupted.
曾经有个学生在课程反馈意见中批评过我 I was, for very good reason,
曾经有个学生在课程反馈意见中批评过我 taken to task on the feedback page by one of the students in this class
说我在讨论惩罚时 讲课方式过于戏剧化 for presenting playfully in lecture, in the context of our discussion of punishment,
我讲了一个例子说有人瞄准射杀目标 an example of somebody who aimed to shoot somebody
结果可能失败可能成功 当时正好是纽黑文发生枪击案一天之后 and failed or succeeded at his aim on a day after there had been a shooting in New Haven.
有时周围的现实让情况几乎不可能 Sometimes the reality that surrounds a situation makes it almost impossible --
因为渗透我们非理性反应的方式 because of the way in which it permeates our non-rational responses --
让我们几乎不可能采取戏剧式立场 makes it almost impossible for us to take a playful stance.
但是我们能够移入和移出这种态度的事实 But the fact that we're able to move in and out of this attitude
我认为是人类最复杂最有趣的事实 is, I think, one of the most perplexing and interesting facts about human beings.
不可否认的是 What's undeniable is that
除了能够使用这种远距离模仿 in addition to being able to engage in this sort of distant imitation,
这种戏剧式的非习惯模仿外 this sort of playful, non-habituating copying,
我们所进行的模仿还有可能导致习惯化 we are also capable of engaging in imitation that gives rise to habituation.
柏拉图写道 "守护者必须从小模仿适合他们的行为" So, Plato writes, "Our guardians must imitate from childhood what is appropriate to them."
也就是模仿"勇气 自控 虔诚" Namely, people who are "courageous, self-controlled and pious.
"不能耍小聪明去做可耻的事" They mustn't be clever at doing shameful actions,
"以免让对模仿的欣赏成为对现实的欣赏" lest from enjoying the imitation they come to enjoy the reality.
"或者在不经意间 从小实践的模仿" Or haven't you noticed that imitations practiced from youth
"成为人天性的一部分 根深蒂固于行为 讲话 思想的习惯中" become part of nature and settle into habits of gesture, voice and thought?"
疯了吗 Crazy?
这里是上周《纽约时报》的一篇文章 Well, here's an article from last week's New York Times
讨论电子游戏"疯狂橄榄球12" discussing the video game Madden NFL 12.
有人玩这种电子游戏吗 Do any of you play this online game?
很好 Excellent.
《纽约时报》觉得疯狂橄榄球12有什么值得写的呢 So what is the feature of Madden NFL 12 that struck the New York Times as interesting?
看这个 It was this.
这是疯狂橄榄球系列最新版 In the new version of Madden NFL 12,
其中出现脑震荡的球员将自动离场 a player who gets a concussion is automatically eliminated from play.
"由于脑震荡的严重性已经获得举国关注" "Ever since the seriousness of concussions became apparent on the national scale,"
4月12日的文章中写道 reads this article from April 2,
"人们希望向年轻球员传达的主要信息是" "the primary message for young football players -- if you get
"出现脑震荡请离场休息一天" a concussion get off the field for the rest of the day--
"这在很多年轻球员看来很难接受和执行" has been one of the most difficult for youngsters to accept and execute.
"这一信息将得到虚拟领域的支持" That reality will soon be aided by fantasy," --
有点同柏拉图不谋而合 it's like it's channeling Plato --
"疯狂橄榄球12这一受到成百万游戏迷喜爱的高仿真电子游戏" "Madden NFL 12, the coming version of the eerily
"疯狂橄榄球12这一受到成百万游戏迷喜爱的高仿真电子游戏" true-to-life NFL video game played by millions of gamers,
"将真实地表现出 不仅球员可能出现脑震荡" will be realistic enough, not only" it says, "to show players receiving the concussions,
"而且脑震荡者将休息一整场 没有例外" but also to show that any player who sustains one
"而且脑震荡者将休息一整场 没有例外" is sidelined for the rest of the game, no exceptions."
虚拟游戏支持真实规定 So fantasy in the aid of social regulation.
这是另外一个例子 Here's another example.
再看美国军队如何训练士兵打仗 How does the US military train soldiers for the battlefield?
一种训练方式是身体训练 Some of what it does is obviously to cultivate their bodies in such a way
让他们具有战争所需的力量和体能 that they have the strength and stamina to engage in certain sorts of behaviors.
另一种主要方式则是通过电子游戏进行模拟训练 But one of the primary modes of training is through video games.
这里有一组士兵在打游戏 So here is a group of soldiers
该游戏最初是作为美军征兵视频的一部分 playing a game that was initially just used as a part of a recruiting video for the US army,
游戏叫"美国陆军" a recruiting tool called America's Army.
之后游戏被进一步开发成为士兵训练工具 And subsequently got developed into a training tool for soldiers themselves.
这里有一组士兵正在进行游戏模拟训练 Here's a group of soldiers engaging in video game practice.
《华盛顿邮报》几年前的文章中说 And here's an article in the Washington Post from a few years ago.
"虚拟游戏为真实战争训练士兵" "Virtual reality play prepares soldiers for real war.
"在一个炎热的下午 叛乱分子在伊拉克北部重镇摩苏尔暴动" One blistering afternoon in Iraq while fighting insurgents in the northern town of Mosul,
"士兵辛克维•苏亚雷斯用50口径步枪对敌开火" Sgt. Sinkway Sualez opened fire with his 50-caliber.
"这是他第二次对真正的敌人开火 他说" That was only the second time, he says, that he ever shot an enemy, a human enemy.
"'这就像电子游戏 我眼睛都没眨一下 直接还击'" 'It felt like I was in a big video game,' he said. 'It didn't even faze me, shooting back.
"'这就像本能一样'" It was just a natural instinct.
"'嘣嘣嘣' 苏亚雷斯回忆道 他是一名语速快 声音深沉" Boom, boom, boom,' remembers Sualez, a fast-talking deep-voice,
"体格魁梧的29岁弗吉尼亚州切斯特菲尔德籍士兵" barrel-chested 29-year-old from Chesterfield, Virginia.
"他在伊拉克担任了接近一年的战斗工程师" He was a combat engineer in Iraq for nearly a year.
"他继续说 '叛军从桥的另一端开火'" And Sualez continues, 'the insurgents were firing from the other side the bridge.
"'我们呼叫直升机进行空袭'" We called in a helicopter for an airstrike.
"'我不敢相信眼前的场景'" I couldn't believe I was seeing this.
"'这就像是玩光环 不像是真实的 但却确实是真实的'" It was like Halo. It didn't seem real. But it was real.'"
文章后半段 记者继续引用了 And later in the article, the reporter goes on to quote an
国防建模与仿真办公室军官的话 Army official from the office of Defense Modeling and Simulation who says,
"游戏科技的发展促进了战争艺术的革新" "The technology in games has facilitated a revolution in the art of warfare.
"当真正状况来临时" 这里说的苏亚雷斯 When the time came for him"-- meaning Sualez--
"他拥有用真实武器对付真实敌人的能力" says this officer, "to fire his weapon he was ready to do that and capable of doing it.
"他在实战训练和光环游戏中的经验 让他能够做到" His experience leading up to that time through the
"他在实战训练和光环游戏中的经验 让他能够做到" on-the-ground training and the playing of Halo and whatever else, enabled him to execute.
"真实状况发生了 他知道该怎么做" His situation awareness was up. He knew what he had to do.
"之前他做过这类似的事情" He had done it before or something like it up to that point."
我们开始感觉到柏拉图的论述具有一定力量 So Plato's argument starts to feel like it has some force.
他的论述具体是怎样的呢 What exactly does the argument look like?
我们所考虑的柏拉图论述是这样的 The argument that we've been considering in Plato runs as follows.
柏拉图认为 虚拟影响灵魂的非理性部分 Plato suggests that fiction affects the non-rational parts of the soul
有可能导致非理性部分同理性部分的不和谐 in such a way that they are potentially disharmonious with the rational part.
即我们理性认为无吸引力的事物 虚拟可能让我们认为有吸引力 That is, fiction may cause us to find appealing things that on reflection we find unappealing,
或者理性认为有吸引力的事物 虚拟让我们认为无吸引力 or to find unappealing things that on reflection we find appealing.
当然 它也能允许我们培育同承诺相和谐的事物 It may, of course, also allow us to cultivate things that are in harmony with our commitment.
医疗中可以使用军队训练士兵的相同技巧 通过电子游戏 Therapy can use exactly the same techniques that video game training in the Army does
让我们的非理性反应同理性协调一致 to bring our non-rational responses in line with our rational ones.
但也有一定风险 虚拟对灵魂非理性部分的影响 But it is certainly a risk that fiction will affect the non-rational parts of the soul
可能会同理性部分无法实现和谐 in a way that renders them disharmonious with the rational part.
由于课程第一部分所讨论的那些原因 We, says Plato, reflectively desire--
柏拉图认为 我们理性上希望 for all the reasons that we discussed in the first part of this course--
自己的灵魂 至少大部分 处于和谐状态 to have our souls, at least for the most part, in harmony.
如果本能的反应方式同理性不一致 When we are not instinctively reacting in ways that we're reflectively committed to act,
这将会有代价 我们不希望如此 it is costly to us and undesirable.
但是 仅仅对自己说该怎么做是无法摆脱问题的 But what we might think of as the easy way out of this problem, just saying to ourselves,
告诉自己"这只是光环 只是一款电子游戏" 这是不够的 "it's only Halo, it's only a video game," turns out not to be sufficient.
柏拉图说 个体 哪怕是我们中最好的人 Individuals, says Plato, even the best of us,
无法通过内部理性来调控这些效应 cannot regulate these effects internally through our own reason.
仅仅通过理性还不足以控制我们灵魂的其它部分 We are not fully in control of the parts of ourselves through reason alone.
相反 让社会帮我们调控这些效应则是可能的 Instead, he says, it is possible to regulate these effects externally
让社会从外部帮我们决定 我们是什么 我们不该做什么 by letting society make decisions for us about what we are and are not exposed to.
结论同霍布斯所作的论述很相似 Consequently, in an argument much like the one we see in Hobbes,
柏拉图在卷十中认为 认识到人具有这些局限性 理性要求 Plato is suggesting in Book Ten that what rationality requires,
柏拉图在卷十中认为 认识到人具有这些局限性 理性要求 given our recognition of limits that it hits up against,
我们愿意在特定方面限制自己的自由 is a willingness to restrict our freedom in certain ways.
就像霍布斯和囚徒困境中所给出的协作问题 Just as Hobbes argues that the coordination problem to which the Prisoner's Dilemma gives rise,
也就是说 我们需要服从一个权威 means that we need to subject ourselves to a sovereign
让其获得控制权并强制执行契约 who takes control and enforces contracts,
柏拉图也认为 我们应该服从某种管控 so too does Plato suggest that we need to subject ourselves
某些经历从远处 通过理性来看 我们知道是危险的 to a regulation by reflection of aspects of experience that will affect us
但从近处看 我们却无力抵抗 我们需要对这些采取措施 in ways that from a distance we know to be dangerous,
但从近处看 我们却无力抵抗 我们需要对这些采取措施 but from up close we're unable to protect ourselves from.
当然 采纳这个论述并不容易 Now, that's not an easy argument to take on board.
随之产生了各种问题 比如谁来作决策 It raises all sorts of questions about who does the deciding. It raises all sorts of questions
比如非理性操作是不是国家的作用 about whether non-rational manipulation is in fact the role of the state.
但是我们需要清楚地意识到 But it also reminds us that if we are trying to think about
对于人这种复杂的生物 考虑政治结构应该如何 what political structures need to look like for complicated creatures such as ourselves,
肯定是不会有简单答案的 there will, in the end, be no easy answers.
下周二的课上 我将首先提出一个问题 And in next Tuesday's lecture, I'll begin with what I'm going to ask as the first question.
这同桑斯坦的研究有什么关联 Which is, what does this have to do with Sunstein?
同时 我会发布同桑斯坦相关的幻灯片 But I will, in the meantime, post the slides that are associated with Sunstein
如果你们想在第二个问题中抢得先机 so that if you want to get a head start on that second question,
即非理性劝说在社会中如何发生 about how non-rational persuasion might happen in society,
你们可以在周末看一下那些 you can take a look at those over the weekend.
非常感谢 不去造访斗牛犬的同学 我们周二再见 Thanks very much and I'll see those of you who are not visiting Bulldogs on Tuesday.