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价值及其“普世”(转帖)

2008年7月20日星期日

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价值及其“普世”

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作者:赵南元

n    “价值”经常成为一个扯不清的东西,甚至成为分歧的根源。究其原因,大概是人们普遍认为价值属于哲学范畴,外在于科学领域,而哲学又允许胡说,没有公认的对错准则,在如此背景下讨论问题,焉有不乱之理。如果能给以价值之论一个科学的背景,争论起来肯定会容易得多。遗憾的是科学家们似乎也像当今中国一样韬光养晦不想当头,坚称科学是“只论是非,不问利害”。其实此说只能算是一孔之见,不仅科学的优越性与价值密切相关,而且在科学的基础上讨论价值也并非不可能。nn    大卫·休谟有个经典的论述:在“是”与“应该”之间存在不可逾越的鸿沟,从“事实”中无法推导出“价值”。由此可以引申出追求事实的科学无法对价值理论作出贡献。应该说休谟早生了一个世纪,受牛顿的影响得到这个结论,如果他晚生一个世纪受到达尔文的影响,恐怕就不会如此武断了。nn    进化论的通俗说法是“优胜劣汰,适者生存”。此说颇遭到一些人的诟病,说用“胜负”来定义“优劣”,再说“优胜劣汰”,不是同义反复,就是循环论证,而且不具有可证伪性。进化论是科学,这一点在科学界应当没有争议,此时我们再看这个通俗说法,就发现这里隐藏着跨越休谟鸿沟的桥梁。“胜”、“汰”、“生存”是“事实”,“优”、“劣”、“适”是“价值”,这个通俗说法实际上指出了“价值”产生于“事实”这一事实。这是生物学的事实,在牛顿的物理学里没有,所以休谟无缘见到。nn    试想一种单细胞的绿藻,有鞭毛可以游动,有眼点可以感光,它会朝着有光线的方向游动。我们知道这个功能对于绿藻获取光能有利,也可以说光线对绿藻有价值,虽然绿藻对此一无所知,但是它的趋光性运动表现得好像是懂得这个道理。再设想山洞里的一只饿狼,洞外冰天雪地,出去觅食要消耗体力还要多散发热量,但不出去最终肯定要饿死。总会到了某个时刻,这只狼终于耐不住饥饿不得不出去觅食。这个模型出现了对立价值之间的权衡过程,比绿藻的模型复杂一点。但是我们也不必假设狼有“价值观”这样的概念,这两个例子只是表现进化是如何产生了价值的。这些“生物的”价值观都是遗传的。nn    和其他动物相比,人的最明显特征在于不仅有遗传的价值观,还有后天接受的文化价值观。动物行为学的研究越来越多的揭示出“人之所以同于禽兽者”,但是文化的价值观也的确存在,例如“孝”就是一个明显的文化价值观,没有一种动物是践行孝道的,所谓“跪乳反哺”之说,并没有生物学的依据。人类不是裸鼹鼠那样的真社会性动物,而人类创造的社会形态的复杂性又远远超过了那些真社会性动物,而且变化之快也是人类遗传进化所无法跟踪的,所以非遗传的文化价值观就应运而生了。nn    “跑跑”和“冲冠一怒为红颜”都是人的本能,但是自然选择的单位不是群体,而是“自私的基因”,所以这些生物价值观用于社会则是不足的,有“勇于私斗而怯于公战”之弊。为此商鞅李斯想出的对策是严刑峻法,靠赏罚分明用公的利害来战胜私的利害。此法的缺陷是成本较高,严刑峻法容易招恨,重赏勇夫又受限于资源。洋人的方法比较高明,给你许愿说天堂上有72个处女等着,就有人去当人肉炸弹了,理论上是不需要成本的(实际上有人出钱养其家属)。此法的局限性是依赖于宗教文化背景,在中国这种宗教文化稀薄的地方难以奏效。nn    生物价值观的“普世性”恐怕毋庸置疑,古人也知道“食色性也”,“饮食男女,人之大欲存焉”。但是推广“普世价值”的人们一般是不会青睐于这些低层次价值的,生物价值观反倒往往成为被批判的对象,例如:“资本主义自发势力”,“私字当头”,“拜金主义”,“唯利是图”,“猪圈里的人权”……。不过,也有人在必要的时候也会想起这些东西,例如英国首相比肯斯菲尔德伯爵就说过:“没有永恒的朋友,没有永恒的敌人,只有永恒的利益。”小平同志说的“发展是硬道理”也是一个意思。鲁迅的说法更坚决一些:“我们目下的当务之急,是:一要生存,二要温饱,三要发展。苟有阻碍这前途者,无论是古是今,是人是鬼,是《三坟》《五典》,百宋千元,天球河图,金人玉佛,祖传丸散,秘制膏丹,全都踏倒他。(《忽然想到六》)”鲁迅在谈到妇女解放时,也有个很执着的说法:“世间有一种无赖精神,那要义就是韧性。听说拳匪乱后,天津的青皮,就是所谓无赖者很跋扈,譬如给人搬一件行李,他就要两元,对他说这行李小,他说要两元,对他说道路近,他说要两元,对他说不要搬了,他说也仍然要两元。青皮固然是不足为法的,而那韧性却大可以佩服。要求经济权也一样,有人说这事情太陈腐了,就答道要经济权;说是太卑鄙了,就答道要经济权;说是经济制度就要改变了,用不着再操心,也仍然答道要经济权。”(一九二三年十二月二十六日在北京女子高等师范学校文艺会讲“娜拉走后怎样?” )nn    先天的生物价值观简单明了,姑且置之不论,再来看看后天的文化价值观。文化的两个典型的领域,就是科学和宗教。科学的“普世性”是明摆着的,一个现代国家不可能抵制科学。但是科学貌似不介入价值问题,似乎与“普世价值”无缘。当然,反科学的也大有人在,但正如刘华杰教授所指出的,这完全是出于“无知和嫉妒”,所以对科学越是一无所知的人越容易反科学。这并不是因为科学有什么不好,正如所谓“仇富”者并不是跟钱有仇,而是恨自己钱少而富人钱多。科学的好处在于管用,而科学之所以管用就在于科学内部存在着统一的价值观,可以分出对错,判断是非。科学的价值观之所以能够统一,是由于它符合人类的生物价值观。nn    宗教也是有用的,否则不会存续到今天。但科学与宗教的用处是不同的:科学可以用来预测,用来决策,用来找到好的方法;宗教则可以用来统一人的思想,所以据陈祖甲老师的考证,最先使用“普世”一词的正是一个宗教派别。随着世界向着世俗化发展,政教分离原则的确立,宗教失去了裁判是非的权力,作为统一思想的工具其权威性逐渐弱化,取而代之的是哲学,当哲学服务于社会政治,就成了意识形态,而所谓的“普世价值”,就是“主流意识形态”的别称。nn    以科学和宗教为典型,按照用途的不同,可以把理论分成两类:第一类理论以科学为代表,是拿来自己用的理论,它具有实证性,可以用于预测和决策,简称“自用型理论”。第二类理论以宗教为代表,是说给别人听的理论,可以用来扩大影响,统一思想,但是不能用来指导决策,简称“宣传型理论”。此种对理论的分类方法鲜为人知,这是由于宣传者出于宣传效果的考虑,非常愿意混同这两种理论,甚至刻意把“宣传型理论”打扮成“自用型理论”。指出这一点的人很少,我只看到波普尔的学生乔治·索罗斯说过:没有什么“社会科学”,只有“社会炼金术”。这意味着,所谓“社会科学”还处于前科学的阶段,其中大多数的理论属于“宣传型理论”而非“自用型理论”。nn    虽然很少有人提及这种理论分类,但是我们可以从一些大政治家的实践中看出他们懂得这种区别。古代有“半部论语治天下”之说,其实对会治天下的人而言,半部论语也是多余的,治大国如烹小鲜,会熬小鱼足矣。那半部论语是在治国时对老百姓作宣传用的,老百姓背诵全本论语比较困难,半部也就足够实现“普世价值”的了。自从汉武帝罢黜百家独尊儒术以来,儒家在中国成了长时期的普世价值,要想统一思想,这个资源利用起来很方便。不过真的要制定政策,不要说半部论语,就是四书五经倒背如流也是白搭,“亲君子远小人”之类的空话是谈不上可操作性的。nn    马路政治家们大抵相信“主义决定论”,以为意识形态里大而无当的话真能治国安邦,其实这种热衷于“普世价值”,对“宣传型理论”信以为真的人恰恰是最理想的被“治”对象。那些能称得上“伟人”的政治家都知道“没有社会科学”这回事,都能分得清“宣传型理论”和“自用型理论”的区别。nn    明乎此,就知道在实践面前,为什么那些在苏联得了真传的“百分之百的布尔什维克”屡屡碰壁,而图书管理员却游刃有余。老人家平时阅读的那半床书中,谈主义的很少,大多是史书。在理论不起作用时,历史中的案例才是产生对策最有启发意义的参考资料。所以老人家虽一再“被讥为狭隘经验论”却“至今不悔”。能够说“大学还是要办的,我这里主要说的是理工科大学还要办,”就是因为明白摆弄宣传型理论根本无需上大学,中学的知识足够了。nn    小平同志的三论:猫论、摸论、不争论也说明他明白所谓“社会科学”理论之无用,“试错法”是从变形虫到爱因斯坦都通用的方法,“摸着石头过河”是试错法的另一说法。“黄猫黑猫”和“不争论”之说,都是明白主义之争对解决现实问题无用之后才能提出的主张。nn    对于两类不同的理论,我们的态度也必然会不同。对于“自用型理论”,由于其可实证、可证伪性,我们必然关心理论是正确的还是错误的,而对于理论是谁提出的,那个人人品如何倒是不必在意。正如我们看一种工具,关键在于是否好用,是否可靠,至于在制造这些工具的生产线上工作的是囚犯还是圣人,并不值得关心。假如历史学家证明牛顿是压制其他科学家的学霸,达尔文剽窃了华莱士,孟德尔伪造数据,爱因斯坦有众多情人,都不会影响我们对经典力学、进化论、遗传学和相对论的评价。nn    看待“普世价值”这样的“宣传型理论”就与看待“自用型理论”时的重点完全相反。“宣传型价值”像一面旗帜,当我们看到有人在摇旗呐喊时,肯定要注意一下拿旗子的人是谁,他想要干什么,至于旗子上画着什么图案,倒是不必去在意的。研究图案之所以白费劲,是因为旗帜的图案并不决定摇旗的人干什么。因此方舟子会不满王怡们的“做派”,司马南会说“普世价值的命名权,可能比普世价值本身更重要。”也就是说,谁举着旗子,比那旗子上画着什么更重要。nn(XYS20080719)nn◇◇新语丝(www.xys.org)(xys2.dxiong.com)(www.xysforum.org)(xys-reader.org)◇◇

Scientist: Four golden lessons

2007年11月5日星期一

http://www.nature.com/nature/journal/v426/n6965/full/426389a.htmln

Nature 426, 389 (27 November 2003) | doi:10.1038/426389a

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Scientist: Four golden lessons

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Steven Weinberg1

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When I received my undergraduate degree — about a hundred years ago — the physics literature seemed to me a vast, unexplored ocean, every part of which I had to chart before beginning any research of my own. How could I do anything without knowing everything that had already been done? Fortunately, in my first year of graduate school, I had the good luck to fall into the hands of senior physicists who insisted, over my anxious objections, that I must start doing research, and pick up what I needed to know as I went along. It was sink or swim. To my surprise, I found that this works. I managed to get a quick PhD — though when I got it I knew almost nothing about physics. But I did learn one big thing: that no one knows everything, and you don’t have to.

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Another lesson to be learned, to continue using my oceanographic metaphor, is that while you are swimming and not sinking you should aim for rough water. When I was teaching at the Massachusetts Institute of Technology in the late 1960s, a student told me that he wanted to go into general relativity rather than the area I was working on, elementary particle physics, because the principles of the former were well known, while the latter seemed like a mess to him. It struck me that he had just given a perfectly good reason for doing the opposite. Particle physics was an area where creative work could still be done. It really was a mess in the 1960s, but since that time the work of many theoretical and experimental physicists has been able to sort it out, and put everything (well, almost everything) together in a beautiful theory known as the standard model. My advice is to go for the messes — that’s where the action is.

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My third piece of advice is probably the hardest to take. It is to forgive yourself for wasting time. Students are only asked to solve problems that their professors (unless unusually cruel) know to be solvable. In addition, it doesn’t matter if the problems are scientifically important — they have to be solved to pass the course. But in the real world, it’s very hard to know which problems are important, and you never know whether at a given moment in history a problem is solvable. At the beginning of the twentieth century, several leading physicists, including Lorentz and Abraham, were trying to work out a theory of the electron. This was partly in order to understand why all attempts to detect effects of Earth’s motion through the ether had failed. We now know that they were working on the wrong problem. At that time, no one could have developed a successful theory of the electron, because quantum mechanics had not yet been discovered. It took the genius of Albert Einstein in 1905 to realize that the right problem on which to work was the effect of motion on measurements of space and time. This led him to the special theory of relativity. As you will never be sure which are the right problems to work on, most of the time that you spend in the laboratory or at your desk will be wasted. If you want to be creative, then you will have to get used to spending most of your time not being creative, to being becalmed on the ocean of scientific knowledge.

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Finally, learn something about the history of science, or at a minimum the history of your own branch of science. The least important reason for this is that the history may actually be of some use to you in your own scientific work. For instance, now and then scientists are hampered by believing one of the over-simplified models of science that have been proposed by philosophers from Francis Bacon to Thomas Kuhn and Karl Popper. The best antidote to the philosophy of science is a knowledge of the history of science.

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More importantly, the history of science can make your work seem more worthwhile to you. As a scientist, you’re probably not going to get rich. Your friends and relatives probably won’t understand what you’re doing. And if you work in a field like elementary particle physics, you won’t even have the satisfaction of doing something that is immediately useful. But you can get great satisfaction by recognizing that your work in science is a part of history.

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Look back 100 years, to 1903. How important is it now who was Prime Minister of Great Britain in 1903, or President of the United States? What stands out as really important is that at McGill University, Ernest Rutherford and Frederick Soddy were working out the nature of radioactivity. This work (of course!) had practical applications, but much more important were its cultural implications. The understanding of radioactivity allowed physicists to explain how the Sun and Earth’s cores could still be hot after millions of years. In this way, it removed the last scientific objection to what many geologists and paleontologists thought was the great age of the Earth and the Sun. After this, Christians and Jews either had to give up belief in the literal truth of the Bible or resign themselves to intellectual irrelevance. This was just one step in a sequence of steps from Galileo through Newton and Darwin to the present that, time after time, has weakened the hold of religious dogmatism. Reading any newspaper nowadays is enough to show you that this work is not yet complete. But it is civilizing work, of which scientists are able to feel proud.

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n种田农民转了篇《四条黄金忠告》的文章http://www.xys-reader.org/blogs/zhongtiannongmin/2007/08/10/cccsaaeaasiei/,我把他对应的原文找到了。