ABOUT THE SPEAKER
Jonathan Haidt - Social psychologist
Jonathan Haidt studies how -- and why -- we evolved to be moral and political creatures.

Why you should listen

By understanding more about our moral psychology and its biases, Jonathan Haidt says we can design better institutions (including companies, universities and democracy itself), and we can learn to be more civil and open-minded toward those who are not on our team.

Haidt is a social psychologist whose research on morality across cultures led to his 2008 TED Talk on the psychological roots of the American culture war, and his 2013 TED Talk on how "common threats can make common ground." In both of those talks he asks, "Can't we all disagree more constructively?" Haidt's 2012 TED Talk explored the intersection of his work on morality with his work on happiness to talk about "hive psychology" -- the ability that humans have to lose themselves in groups pursuing larger projects, almost like bees in a hive. This hivish ability is crucial, he argues, for understanding the origins of morality, politics, and religion. These are ideas that Haidt develops at greater length in his book, The Righteous Mind: Why Good People are Divided by Politics and Religion.

Haidt joined New York University Stern School of Business in July 2011. He is the Thomas Cooley Professor of Ethical Leadership, based in the Business and Society Program. Before coming to Stern, Professor Haidt taught for 16 years at the University of Virginia in the department of psychology.

Haidt's writings appear frequently in the New York Times and The Wall Street Journal. He was named one of the top global thinkers by Foreign Policy magazine and by Prospect magazine. Haidt received a B.A. in Philosophy from Yale University, and an M.A. and Ph.D. in Psychology from the University of Pennsylvania.

More profile about the speaker
Jonathan Haidt | Speaker | TED.com
TED2008

Jonathan Haidt: The moral roots of liberals and conservatives

Jonathan Haidt 討論自由和保守主義的道德本質

Filmed:
3,635,704 views

心理學家 Jonathan Haidt 研究構成我們政治選擇的五種道德基礎。無論我們是左派﹐右派還是持平。在令人大開眼界的談話中﹐告訴我們自由主義和保守主義在道德上的偏好。
- Social psychologist
Jonathan Haidt studies how -- and why -- we evolved to be moral and political creatures. Full bio

Double-click the English transcript below to play the video.

00:19
Suppose假設 that two American美國 friends朋友 are traveling旅行 together一起 in Italy意大利.
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想像兩個美國人到意大利旅遊
00:22
They go to see Michelangelo's米開朗基羅 "David大衛,"
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一起去看米開朗基羅的名作“大衛”
00:24
and when they finally最後 come face面對 to face面對 with the statue雕像,
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當他們和巨大石雕面對面時
00:26
they both freeze凍結 dead in their tracks軌道.
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兩個人都望著出神
00:28
The first guy -- we'll call him Adam亞當 --
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第一個人﹐我們就叫他亞當吧
00:30
is transfixed呆若木雞 by the beauty美女 of the perfect完善 human人的 form形成.
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被完美的人體肌理震懾住了
00:33
The second第二 guy -- we'll call him Bill法案 --
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第二個人 我們就叫他比爾吧
00:35
is transfixed呆若木雞 by embarrassment困窘, at staring凝視 at the thing there in the center中央.
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也嚇傻了 - 被那兩腿間的玩意兒
00:40
So here's這裡的 my question for you:
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讓我試問
00:42
which哪一個 one of these two guys was more likely容易 to have voted for George喬治 Bush襯套,
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這兩個男人誰比較有可能把票投給小布希
00:46
which哪一個 for Al Gore血塊?
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誰投給了高爾﹖
00:48
I don't need a show顯示 of hands
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大家不用舉手
00:49
because we all have the same相同 political政治 stereotypes定型.
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因為我們都有一樣的刻板印象
00:52
We all know that it's Bill法案.
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我們都知道是比爾
00:54
And in this case案件, the stereotype鉛板 corresponds對應 to reality現實.
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在這個例子裡﹐刻板印象反映了事實
00:58
It really is a fact事實 that liberals自由主義者 are much higher更高 than conservatives保守派
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事實上﹐自由黨員的確比保守黨員
01:01
on a major重大的 personality個性 trait特徵 called openness透明度 to experience經驗.
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更容易接受新體驗
01:04
People who are high in openness透明度 to experience經驗
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那些喜歡接受新體驗的人
01:06
just crave渴望 novelty新奇, variety品種, diversity多樣, new ideas思路, travel旅行.
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渴望新鮮 多樣性 新想法 旅行
01:10
People low on it like things that are familiar, that are safe安全 and dependable可信.
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較難接受新體驗的人喜歡熟悉 安全 可靠的事物
01:15
If you know about this trait特徵,
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如果你知道這些特性
01:17
you can understand理解 a lot of puzzles謎題 about human人的 behavior行為.
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你便能了解人類許多難解的行為
01:19
You can understand理解 why artists藝術家 are so different不同 from accountants會計師.
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了解為什麼藝術家和會計師如此不同
01:22
You can actually其實 predict預測 what kinds of books圖書 they like to read,
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你可以預測他們喜歡看的書
01:24
what kinds of places地方 they like to travel旅行 to,
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他們喜歡去的旅遊點
01:26
and what kinds of food餐飲 they like to eat.
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甚至他們的飲食偏好
01:28
Once一旦 you understand理解 this trait特徵, you can understand理解
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只要你了解這個特性﹐你便能理解
01:31
why anybody任何人 would eat at Applebee's阿普爾比的, but not anybody任何人 that you know.
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為什麼這麼多人喜歡去連鎖餐廳吃飯 但你卻一個都不認識
01:35
(Laughter笑聲)
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(笑聲)
01:41
This trait特徵 also tells告訴 us a lot about politics政治.
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這個特性也讓我們理解政治
01:43
The main主要 researcher研究員 of this trait特徵, Robert羅伯特 McCrae麥克雷 says that,
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研究這個性格特質的研究者 Robert McCrae 說
01:46
"Open打開 individuals個人 have an affinity親和力 for liberal自由主義的, progressive進步, left-wing左翼 political政治 views意見" --
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“開放的人偏向自由 進步 左翼政治思想”
01:50
they like a society社會 which哪一個 is open打開 and changing改變 --
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他們喜歡一個開放 持續改變的社會
01:52
"whereas closed關閉 individuals個人 prefer比較喜歡 conservative保守, traditional傳統, right-wing右翼 views意見."
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“封閉的人偏好保守 傳統 右翼的觀點。”
01:57
This trait特徵 also tells告訴 us a lot about the kinds of groups people join加入.
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這個特質也讓我們了解人們所參與的社團組織
02:01
So here's這裡的 the description描述 of a group I found發現 on the Web捲筒紙.
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這是我在網路上找到的一個組織簡介
02:03
What kinds of people would join加入 a global全球 community社區
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怎樣的人會參加一個全球性的社群
02:05
welcoming歡迎 people from every一切 discipline學科 and culture文化,
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歡迎來自各種文化和學科的人
02:07
who seek尋求 a deeper更深 understanding理解 of the world世界,
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那些想更深刻理解世界的人
02:09
and who hope希望 to turn that understanding理解 into a better future未來 for us all?
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同時也是那些想以這些理解讓世界變得更好的人
02:12
This is from some guy named命名 Ted攤曬.
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這是一個叫 TED 的男人寫的
02:14
(Laughter笑聲)
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(笑聲)
02:16
Well, let's see now, if openness透明度 predicts預測 who becomes liberal自由主義的,
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那麼﹐如果開放性格偏向自由派
02:20
and openness透明度 predicts預測 who becomes a TEDsterTEDster,
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同時也預知了你會成為 TED 一員
02:22
then might威力 we predict預測 that most TEDstersTEDsters are liberal自由主義的?
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是否大部份的 TED 成員都是自由黨呢﹖
02:25
Let's find out.
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讓我們試試
02:26
I'm going to ask you to raise提高 your hand, whether是否 you are liberal自由主義的, left of center中央 --
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請你舉起手﹐不管你是自由黨﹐中間偏左
02:30
on social社會 issues問題, we're talking about, primarily主要 --
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在我們所討論的議題上
02:32
or conservative保守, and I'll give a third第三 option選項,
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或是保守黨﹐還有一個第三選項
02:34
because I know there are a number of libertarians自由主義者 in the audience聽眾.
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因為我知道觀眾中還有一些相信自由至上的放任自由主義者
02:36
So, right now, please raise提高 your hand --
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現在﹐舉起你的手來
02:38
down in the simulcast同播 rooms客房, too,
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在聯播臺裡的人也是
02:39
let's let everybody每個人 see who's誰是 here --
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讓每個人看看都是誰
02:41
please raise提高 your hand if you would say that you are liberal自由主義的 or left of center中央.
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如果你是自由黨或中間偏左﹐請舉起手來
02:44
Please raise提高 your hand high right now. OK.
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請把你的手舉高﹐好
02:48
Please raise提高 your hand if you'd say you're libertarian自由主義者.
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請舉手如果你是放任自由主義者
02:51
OK, about a -- two dozen.
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好 差不多有二十多人
02:53
And please raise提高 your hand if you'd say you are right of center中央 or conservative保守.
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如果你覺得你是中間偏右或保守黨﹐請舉手
02:56
One, two, three, four, five -- about eight or 10.
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1 2 3 4 5 - 大概8 到10人
03:02
OK. This is a bit of a problem問題.
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好。這就是問題。
03:05
Because if our goal目標 is to understand理解 the world世界,
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如果我們的目標是了解世界
03:08
to seek尋求 a deeper更深 understanding理解 of the world世界,
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深刻的進一步了解世界
03:10
our general一般 lack缺乏 of moral道德 diversity多樣 here is going to make it harder更難.
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但缺乏道德多樣性讓了解世界變得更難
03:13
Because when people all share分享 values, when people all share分享 morals,
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因為當每個人都分享一樣的價值觀和道德觀
03:17
they become成為 a team球隊, and once一旦 you engage從事 the psychology心理學 of teams球隊,
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便成為一個團隊﹐一旦進入團隊心理
03:20
it shuts啟閉 down open-minded思想開明的 thinking思維.
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原本開放的思想就會閉塞
03:25
When the liberal自由主義的 team球隊 loses失去, as it did in 2004,
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當自由隊在2004年敗選
03:29
and as it almost幾乎 did in 2000, we comfort安慰 ourselves我們自己.
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就像在2000年一樣﹐我們自我安慰
03:33
(Laughter笑聲)
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(笑聲)
03:35
We try to explain說明 why half of America美國 voted for the other team球隊.
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我們嘗試自我解釋為什麼有一半美國人投給另外一隊
03:39
We think they must必須 be blinded失明 by religion宗教, or by simple簡單 stupidity糊塗事.
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我們想 他們一定是被宗教蒙蔽 或是純粹愚蠢
03:44
(Laughter笑聲)
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(笑聲)
03:47
(Applause掌聲)
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(掌聲)
03:55
So, if you think that half of America美國 votes Republican共和黨人
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如果你認為投給共和黨的另一半美國人
04:01
because they are blinded失明 in this way,
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是因為他們被蒙蔽了
04:04
then my message信息 to you is that you're trapped被困 in a moral道德 matrix矩陣,
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我想告訴你的是你被道德母體限制住了
04:07
in a particular特定 moral道德 matrix矩陣.
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某一種特別的道德母體
04:08
And by the matrix矩陣, I mean literally按照字面 the matrix矩陣, like the movie電影 "The Matrix矩陣."
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所謂的道德母體﹐就像“駭客人物”裡面的大電腦一樣
04:12
But I'm here today今天 to give you a choice選擇.
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但今日我讓你有個選擇
04:14
You can either take the blue藍色 pill and stick to your comforting欣慰的 delusions妄想,
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你可以選擇藍色藥丸然後保持在舒適的幻覺中
04:18
or you can take the red pill,
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或是選擇紅色藥丸﹐
04:20
learn學習 some moral道德 psychology心理學 and step outside the moral道德 matrix矩陣.
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了解道德心理學﹐跨越你的道德母體
04:23
Now, because I know --
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因為我知道 --
04:25
(Applause掌聲) --
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(掌聲)
04:28
OK, I assume承擔 that answers答案 my question.
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我想這已經回答了我的問題
04:30
I was going to ask you which哪一個 one you picked採摘的, but no need.
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我本來想問你們要選哪一個﹐我想不需要了
04:32
You're all high in openness透明度 to experience經驗, and besides除了,
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你們都很愛接受新體驗﹐更何況
04:34
it looks容貌 like it might威力 even taste味道 good, and you're all epicures美食家.
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這看起來很可能很可口 能滿足你們的美食主義
04:37
So anyway無論如何, let's go with the red pill.
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總而言之﹐讓我們選擇紅色藥丸
04:39
Let's study研究 some moral道德 psychology心理學 and see where it takes us.
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讓我們學習一些道德心理學﹐看看我們能了解什麼
04:41
Let's start開始 at the beginning開始.
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讓我們從頭開始
04:43
What is morality道德 and where does it come from?
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道德是什麼﹖它從哪裡來﹖
04:45
The worst最差 idea理念 in all of psychology心理學
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心理學中最糟的想法
04:47
is the idea理念 that the mind心神 is a blank空白 slate石板 at birth分娩.
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便是我們像一張白紙一樣出生
04:50
Developmental發展的 psychology心理學 has shown顯示
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發展心理學告訴我們
04:52
that kids孩子 come into the world世界 already已經 knowing會心 so much
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嬰兒來到世界上時已經知道許多
04:54
about the physical物理 and social社會 worlds世界,
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有關世界和社會
04:56
and programmed程序 to make it really easy簡單 for them to learn學習 certain某些 things
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讓他們變得更易學習
05:00
and hard to learn學習 others其他.
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卻很難向他人學習
05:01
The best最好 definition定義 of innateness天賦 I've ever seen看到 --
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有關這些與生俱來的天賦
05:03
this just clarifies澄清 so many許多 things for me --
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有個人說的很好
05:05
is from the brain scientist科學家 Gary加里 Marcus馬庫斯.
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腦科學家 Gary Marcus
05:07
He says, "The initial初始 organization組織 of the brain does not depend依靠 that much on experience經驗.
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他說“腦的初始組織不是來自經驗
05:12
Nature性質 provides提供 a first draft草案, which哪一個 experience經驗 then revises修改.
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自然提供了第一個版本﹐經驗只能修改
05:15
Built-in內建的 doesn't mean unmalleableunmalleable;
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先建不代表不可塑﹔
05:17
it means手段 organized有組織的 in advance提前 of experience經驗."
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而是組織先於經驗。”
05:20
OK, so what's on the first draft草案 of the moral道德 mind心神?
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那麼道德的第一個版本是什麼﹖
05:22
To find out, my colleague同事, Craig克雷格 Joseph約瑟夫, and I
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我和同事 Craig Joseph
05:25
read through通過 the literature文學 on anthropology人類學,
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閱讀了許多人類學的文獻
05:27
on culture文化 variation變異 in morality道德
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有關不同文化的道德
05:29
and also on evolutionary發展的 psychology心理學, looking for matches火柴.
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同時也在進化心理學裡找相同處
05:31
What are the sorts排序 of things that people talk about across橫過 disciplines學科?
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跨領域的人談論的時候他們都談論什麼
05:34
That you find across橫過 cultures文化 and even across橫過 species種類?
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跨文化和跨物種的人又談論什麼﹖
05:36
We found發現 five -- five best最好 matches火柴,
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我們總共找到五種
05:38
which哪一個 we call the five foundations基金會 of morality道德.
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我們稱它們為五種道德基礎
05:40
The first one is harm危害/care關心.
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第一種是傷害-照護
05:42
We're all mammals哺乳動物 here, we all have a lot of neural神經 and hormonal激素 programming程序設計
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我們都是哺乳類﹐我們都有許多神經和荷爾蒙程式
05:46
that makes品牌 us really bond with others其他, care關心 for others其他,
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讓我們與他人聯結﹐關懷他人
05:48
feel compassion同情 for others其他, especially特別 the weak and vulnerable弱勢.
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同情他人﹐尤其那些脆弱容易受傷的人
05:51
It gives us very strong強大 feelings情懷 about those who cause原因 harm危害.
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讓我們對那些造成傷害的人有強烈感覺
05:54
This moral道德 foundation基礎 underliesunderlies about 70 percent百分
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這個道德基礎含括了我在TED所聽到的
05:57
of the moral道德 statements聲明 I've heard聽說 here at TEDTED.
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七成的道德陳述
05:59
The second第二 foundation基礎 is fairness公平/reciprocity互惠.
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第二個道德基礎是公平-相等
06:02
There's actually其實 ambiguous曖昧 evidence證據
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有一些模糊的證據
06:04
as to whether是否 you find reciprocity互惠 in other animals動物,
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證明你是否能在其他動物身上找到相互性
06:06
but the evidence證據 for people could not be clearer更清晰.
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但在人類身上的例子卻再清楚不過了
06:08
This Norman諾曼 Rockwell羅克韋爾 painting繪畫 is called "The Golden金色 Rule規則,"
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這幅 Norman Rockwell 的畫叫做“金科玉律”
06:10
and we heard聽說 about this from Karen卡倫 Armstrong阿姆斯特朗, of course課程,
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Karen Armstrong 也告訴我們
06:12
as the foundation基礎 of so many許多 religions宗教.
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這是很多宗教的基礎
06:15
That second第二 foundation基礎 underliesunderlies the other 30 percent百分
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第二哥道德基礎含括了我在TED所聽到的
06:17
of the moral道德 statements聲明 I've heard聽說 here at TEDTED.
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另外三成的道德陳訴
06:19
The third第三 foundation基礎 is in-group在組/loyalty忠誠.
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第三個基礎是團隊忠誠
06:21
You do find groups in the animal動物 kingdom王國 --
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你可以在動物裡面找到群體
06:23
you do find cooperative合作社 groups --
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你可以找到合作團隊
06:25
but these groups are always either very small or they're all siblings兄弟姐妹.
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但這些組織通常不是很小或是牠們都是兄弟姐妹
06:28
It's only among其中 humans人類 that you find very large groups of people
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只有在人類的世界裡你看到一大群人
06:31
who are able能夠 to cooperate合作, join加入 together一起 into groups,
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彼此相處﹐一起合作
06:34
but in this case案件, groups that are united聯合的 to fight鬥爭 other groups.
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但在這例子裡﹐團隊合作是為了和其他團隊鬥爭
06:38
This probably大概 comes from our long history歷史 of tribal部落的 living活的, of tribal部落的 psychology心理學.
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這大概是來自我們長時間的部落生態﹐部落心理
06:42
And this tribal部落的 psychology心理學 is so deeply pleasurable愉快的
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這種部落心態實在太愉快了
06:44
that even when we don't have tribes部落,
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就算我們已經不在部落裡了
06:46
we go ahead and make them, because it's fun開玩笑.
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我們還是照樣因為好玩
06:49
(Laughter笑聲)
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(笑聲)
06:52
Sports體育 is to war戰爭 as pornography色情 is to sex性別.
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運動和戰爭就像A片和性的關係
06:55
We get to exercise行使 some ancient, ancient drives驅動器.
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我們借此發泄那些古老的慾望
06:58
The fourth第四 foundation基礎 is authority權威/respect尊重.
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第四種道德基礎是權威-尊敬
07:01
Here you see submissive服從的 gestures手勢 from two members會員 of very closely密切 related有關 species種類.
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從這裡你可以看到兩種非常接近的物種的服從姿態
07:04
But authority權威 in humans人類 is not so closely密切 based基於 on power功率 and brutality殘酷,
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但人類的權威不是以權力和暴力為基礎
07:08
as it is in other primates靈長類動物.
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像其他動物
07:10
It's based基於 on more voluntary自主性 deference尊重,
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而是以自願的服從﹐
07:12
and even elements分子 of love, at times.
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有時候甚至是愛的元素
07:14
The fifth第五 foundation基礎 is purity純度/sanctity尊嚴.
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第五種基礎是純潔- 神聖
07:16
This painting繪畫 is called "The Allegory寓言 Of Chastity貞潔,"
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這幅畫是“貞節的寓意”
07:19
but purity's純度的 not just about suppressing抑制 female sexuality性慾.
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但純潔不只是壓抑女性性慾
07:22
It's about any kind of ideology思想, any kind of idea理念
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而是任何理想﹐任何想法
07:25
that tells告訴 you that you can attain達到 virtue美德
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告訴你只要控制你的身體
07:27
by controlling控制 what you do with your body身體,
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你便可以成善
07:28
by controlling控制 what you put into your body身體.
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只要控制進入你身體的東西
07:30
And while the political政治 right may可能 moralize說教 sex性別 much more,
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右翼喜歡談論性方面的道德
07:34
the political政治 left is really doing a lot of it with food餐飲.
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左翼喜歡用食物
07:36
Food餐飲 is becoming變得 extremely非常 moralized道德化 nowadays如今,
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今日食物變成一種道德指標
07:38
and a lot of it is ideas思路 about purity純度,
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這些觀點也來自純潔
07:40
about what you're willing願意 to touch觸摸, or put into your body身體.
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有關你願意觸摸和放進身體的東西
07:43
I believe these are the five best最好 candidates候選人
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我相信這是五個最好的候選人
07:46
for what's written書面 on the first draft草案 of the moral道德 mind心神.
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在我們道德思想的初稿上
07:48
I think this is what we come with, at least最小
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我相信這是我們與生俱來的
07:49
a preparedness準備 to learn學習 all of these things.
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做好準備要來學習這些東西
07:52
But as my son兒子, Max馬克斯, grows成長 up in a liberal自由主義的 college學院 town,
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但我的兒子 Max 在一個自由派的大學城裡長大
07:56
how is this first draft草案 going to get revised修訂?
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這個初稿將如何被改寫﹖
07:58
And how will it end結束 up being存在 different不同
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和在我們南部六十里的鄉下
08:00
from a kid孩子 born天生 60 miles英里 south of us in Lynchburg林奇堡, Virginia弗吉尼亞州?
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生下來的孩子 又會有什麼不同﹖
08:03
To think about culture文化 variation變異, let's try a different不同 metaphor隱喻.
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當我們想到這些多樣文化的時候﹐讓我們試試其他隱喻
08:05
If there really are five systems系統 at work in the mind心神 --
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如果真的有著五種系統在我們想法裡
08:08
five sources來源 of intuitions直覺 and emotions情緒 --
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五種情緒和直覺的來源
08:10
then we can think of the moral道德 mind心神
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我們可以把道德感
08:12
as being存在 like one of those audio音頻 equalizers均衡器 that has five channels渠道,
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當做音響有五種頻道的均衡器
08:14
where you can set it to a different不同 setting設置 on every一切 channel渠道.
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你可以在不同頻道選擇不同的程度
08:16
And my colleagues同事, Brian布賴恩 Nosek諾塞克 and Jesse傑西 Graham格雷厄姆, and I,
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我的同事 Brian Nosek, Jesse Graham 和我
08:19
made製作 a questionnaire調查問卷, which哪一個 we put up on the Web捲筒紙 at www萬維網.YourMoralsYourMorals.org組織.
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做了一個問卷﹐放在www.YourMorals.org網站上
08:24
And so far, 30,000 people have taken採取 this questionnaire調查問卷, and you can too.
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目前為止已經有三萬人填寫了這個問卷﹐你也可以
08:29
Here are the results結果.
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結果在這裡
08:30
Here are the results結果 from about 23,000 American美國 citizens公民.
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這裡是兩萬三千個美國公民的結果
08:33
On the left, I've plotted繪製 the scores分數 for liberals自由主義者;
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左邊是自由派的分數
08:35
on the right, those for conservatives保守派; in the middle中間, the moderates溫和派.
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右邊是保守派的﹐中間是中立
08:37
The blue藍色 line shows節目 you people's人們 responses回复
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藍線是你們的回應
08:39
on the average平均 of all the harm危害 questions問題.
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在所有有關傷害的問題上
08:41
So, as you see, people care關心 about harm危害 and care關心 issues問題.
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你可以看到﹐人們真的很關心傷害和照護的問題
08:44
They give high endorsement背書 of these sorts排序 of statements聲明
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他們很支持這方面的陳述
08:46
all across橫過 the board, but as you also see,
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在整個表上﹐但你也可以看到
08:48
liberals自由主義者 care關心 about it a little more than conservatives保守派 -- the line slopes連續下坡 down.
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自由派比保守派更在乎一些﹐線慢慢降了下來
08:51
Same相同 story故事 for fairness公平.
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公平也是一樣
08:53
But look at the other three lines.
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但看看其他三條線
08:55
For liberals自由主義者, the scores分數 are very low.
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自由派的分數非常低
08:57
Liberals自由主義者 are basically基本上 saying, "No, this is not morality道德.
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基本上自由派是說“這根本不是道德。
08:59
In-group在組, authority權威, purity純度 -- this stuff東東 has nothing to do with morality道德. I reject拒絕 it."
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團體 權威 純潔 - 這些東西和道德一點關係也沒有。我拒絕。”
09:02
But as people get more conservative保守, the values rise上升.
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但當人越保守﹐這些價值便提昇
09:04
We can say that liberals自由主義者 have a kind of a two-channel雙通道,
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我們可以說自由派有一種 - 雙頻
09:07
or two-foundation兩基金 morality道德.
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或是雙基礎的道德
09:08
Conservatives保守黨 have more of a five-foundation五基礎,
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保守派則是有五基礎
09:10
or five-channel五通道 morality道德.
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或是五頻的道德
09:12
We find this in every一切 country國家 we look at.
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我們在每個國家都看到一樣的情形
09:13
Here's這裡的 the data數據 for 1,100 Canadians加拿大人.
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這是一千多個加拿大人的數據
09:15
I'll just flip翻動 through通過 a few少數 other slides幻燈片.
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我會翻過一些其他的國家
09:17
The U.K., Australia澳大利亞, New Zealand新西蘭, Western西 Europe歐洲, Eastern Europe歐洲,
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英國﹐澳洲 紐西蘭 西歐 東歐
09:20
Latin拉丁 America美國, the Middle中間 East, East Asia亞洲 and South Asia亞洲.
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拉丁美洲 中東 中亞 和南亞
09:24
Notice注意 also that on all of these graphs,
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你可以看到在這些圖表上
09:26
the slope is steeper陡峭的 on in-group在組, authority權威, purity純度.
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在團體 權威 純潔的差異更大
09:29
Which哪一個 shows節目 that within any country國家,
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這告訴我們在任何國家
09:31
the disagreement異議 isn't over harm危害 and fairness公平.
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歧見並不是來自傷害和公平
09:34
Everybody每個人 -- I mean, we debate辯論 over what's fair公平 --
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我們討論什麼是公平
09:36
but everybody每個人 agrees同意 that harm危害 and fairness公平 matter.
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但每個人都認同傷害和公平是要緊的
09:39
Moral道德 arguments參數 within cultures文化
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在文化中的道德討論
09:41
are especially特別 about issues問題 of in-group在組, authority權威, purity純度.
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通常都與團隊 權威 純潔有關
09:44
This effect影響 is so robust強大的 that we find it no matter how we ask the question.
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無論我們怎麼提出問題﹐效果還是很明顯。
09:47
In one recent最近 study研究,
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在最近的一項研究中
09:49
we asked people to suppose假設 you're about to get a dog.
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我們問人們﹕如果你們要買狗
09:51
You picked採摘的 a particular特定 breed品種,
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你選擇了一種特別的品種
09:52
you learned學到了 some new information信息 about the breed品種.
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後來你知道有關這些品種的一些事
09:54
Suppose假設 you learn學習 that this particular特定 breed品種 is independent-minded獨立思想,
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或許你學到這個特別的品種會獨立思考
09:57
and relates涉及 to its owner所有者 as a friend朋友 and an equal等於?
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並且把主人當做平等的朋友
09:59
Well, if you are a liberal自由主義的, you say, "Hey, that's great!"
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如果你是自由派你會說“哇!那太好了!”
10:01
Because liberals自由主義者 like to say, "Fetch, please."
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因為自由派喜歡說“去接!”
10:03
(Laughter笑聲)
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(笑聲)
10:08
But if you're conservative保守, that's not so attractive有吸引力.
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但如果你是保守派﹐這就不是太好
10:11
If you're conservative保守, and you learn學習 that a dog's小狗 extremely非常 loyal忠誠
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如果你是保守派﹐你知道這只狗對牠的家庭非常忠誠
10:14
to its home and family家庭, and doesn't warm up quickly很快 to strangers陌生人,
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不會很快地和陌生人混熟
10:16
for conservatives保守派, well, loyalty忠誠 is good -- dogs小狗 ought應該 to be loyal忠誠.
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對保守派來說 忠誠很好 狗就是要忠誠
10:19
But to a liberal自由主義的, it sounds聲音 like this dog
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但對自由派來說﹐這聽起來
10:21
is running賽跑 for the Republican共和黨人 nomination提名.
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像是這隻狗要參加共和黨初選了
10:23
(Laughter笑聲)
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(笑聲)
10:24
So, you might威力 say, OK,
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所以你可能說 好
10:26
there are these differences分歧 between之間 liberals自由主義者 and conservatives保守派,
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這就是保守派和自由派的差異
10:28
but what makes品牌 those three other foundations基金會 moral道德?
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但什麼讓其他三種基礎也成為道德呢﹖
10:30
Aren't是不是 those just the foundations基金會 of xenophobia排外主義
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難道它們不是只是極權主義
10:32
and authoritarianism獨裁主義 and Puritanism清教?
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排他主義和清教主義的基礎嗎﹖
10:34
What makes品牌 them moral道德?
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什麼讓它們變成道德﹖
10:35
The answer回答, I think, is contained in this incredible難以置信 triptych三聯 from Hieronymus海歐納莫斯 Bosch博世,
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答案﹐我想﹐就存在布殊這個三聯圖中
10:38
"The Garden花園 of Earthly俗世的 Delights美食."
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“世俗慾望的樂園。”
10:40
In the first panel面板, we see the moment時刻 of creation創建.
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在第一幅圖裡﹐我們看到創造世界時
10:43
All is ordered有序, all is beautiful美麗, all the people and animals動物
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一切都有秩序﹐一些都很美麗﹐所有的人和動物
10:47
are doing what they're supposed應該 to be doing, where they're supposed應該 to be.
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都在它們應該在的地方做他們應該做的事情
10:50
But then, given特定 the way of the world世界, things change更改.
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但因為世俗的一切 事情開始改變
10:53
We get every一切 person doing whatever隨你 he wants,
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人們開始任意而為
10:55
with every一切 aperture光圈 of every一切 other person and every一切 other animal動物.
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和任何人和任何動物
10:58
Some of you might威力 recognize認識 this as the '60s.
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在座的某些人可能會發現這是60年代
11:00
(Laughter笑聲)
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(笑聲)
11:01
But the '60s inevitably必將 gives way to the '70s,
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但60年代終究被70年代取代
11:05
where the cuttings插條 of the apertures hurt傷害 a little bit more.
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這些裂縫開始令人痛苦
11:09
Of course課程, Bosch博世 called this hell地獄.
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當然 布殊稱這為地獄
11:11
So this triptych三聯, these three panels面板
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在這個三聯畫中﹐三片圖
11:14
portray寫真 the timeless永恆 truth真相 that order訂購 tends趨向 to decay衰變.
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描繪了秩序逐漸腐敗的真實
11:19
The truth真相 of social社會 entropy.
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社會消減的事實
11:21
But lest免得 you think this is just some part部分 of the Christian基督教 imagination想像力
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你們可能只會想這只是基督徒的想像
11:24
where Christians基督徒 have this weird奇怪的 problem問題 with pleasure樂趣,
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因為基督徒老是要跟歡愉過不去
11:26
here's這裡的 the same相同 story故事, the same相同 progression級數,
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這裡有一個一樣的故事 一樣的演進
11:29
told in a paper that was published發表 in Nature性質 a few少數 years年份 ago,
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在自然雜誌中刊登的一篇文章裡
11:32
in which哪一個 Ernst恩斯特 Fehr費爾 and Simon西蒙 GachterGachter had people play a commons公地 dilemma困境.
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Ernst Fehr 和 Simon Gachter 要人們思考一個常見的難題
11:36
A game遊戲 in which哪一個 you give people money,
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你給人們錢
11:38
and then, on each round回合 of the game遊戲,
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然後在每一輪游戲結束前
11:40
they can put money into a common共同 pot,
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他們可以把錢放進一個共用壺裡
11:42
and then the experimenter實驗者 doubles雙打 what's in there,
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實驗者把裡面的錢變雙份
11:44
and then it's all divided分為 among其中 the players玩家.
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然後再分給所有玩家
11:46
So it's a really nice不錯 analog類似物 for all sorts排序 of environmental環境的 issues問題,
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這就像許多環境議題
11:49
where we're asking people to make a sacrifice犧牲
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我們要求人們做出犧牲
11:51
and they themselves他們自己 don't really benefit效益 from their own擁有 sacrifice犧牲.
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他們自己不會從犧牲中得到什麼
11:53
But you really want everybody每個人 else其他 to sacrifice犧牲,
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但你總是要其他人犧牲
11:55
but everybody每個人 has a temptation誘惑 to a free自由 ride.
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但人總有搭便車的想法
11:57
And what happens發生 is that, at first, people start開始 off reasonably合理 cooperative合作社 --
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剛開始﹐人們較為合作
12:01
and this is all played發揮 anonymously匿名.
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這是無名制的 --
12:03
On the first round回合, people give about half of the money that they can.
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第一輪﹐人們給出一半的錢
12:06
But they quickly很快 see, "You know what, other people aren't doing so much though雖然.
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但他們很快知道”說真的﹐其他人沒有做這麼多。
12:09
I don't want to be a sucker吸盤. I'm not going to cooperate合作."
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我才不是笨蛋。我不要合作。“
12:11
And so cooperation合作 quickly很快 decays衰變 from reasonably合理 good, down to close to zero.
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於是合作關係很快的從還不錯﹐落到幾乎沒有
12:15
But then -- and here's這裡的 the trick --
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但是 - 訣竅在這
12:17
Fehr費爾 and GachterGachter said, on the seventh第七 round回合, they told people,
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Fehr 和 Gachter 在第七輪的時候和每個人說
12:19
"You know what? New rule規則.
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”好的﹐新規則
12:21
If you want to give some of your own擁有 money
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如果你要給一些錢
12:23
to punish懲治 people who aren't contributing貢獻, you can do that."
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來懲罰那些沒有貢獻的人﹐你可以這樣做。“
12:27
And as soon不久 as people heard聽說 about the punishment懲罰 issue問題 going on,
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當人們聽到懲罰的時候
12:30
cooperation合作 shoots up.
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馬上變得合作
12:32
It shoots up and it keeps保持 going up.
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不但合作 而且繼續加強
12:34
There's a lot of research研究 showing展示 that to solve解決 cooperative合作社 problems問題, it really helps幫助.
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有許多研究表示在解決合作問題上 這有明顯的幫助
12:37
It's not enough足夠 to just appeal上訴 to people's人們 good motives動機.
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只靠人們的好心並不夠
12:39
It really helps幫助 to have some sort分類 of punishment懲罰.
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有些懲罰會更好
12:41
Even if it's just shame恥辱 or embarrassment困窘 or gossip八卦,
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就算只是羞辱或是被談論
12:43
you need some sort分類 of punishment懲罰 to bring帶來 people,
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你需要懲罰
12:46
when they're in large groups, to cooperate合作.
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讓人們在大的群體裡合作
12:48
There's even some recent最近 research研究 suggesting提示 that religion宗教 --
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甚至有些最近的研究談到宗教
12:51
priming God, making製造 people think about God --
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讓人們想到神
12:53
often經常, in some situations情況, leads引線 to more cooperative合作社, more pro-social親社會 behavior行為.
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往往讓人們懂得合作 更符合社會期待
12:59
Some people think that religion宗教 is an adaptation適應
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某些人認為宗教是一種適應作用
13:01
evolved進化 both by cultural文化 and biological生物 evolution演化
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來自文化和生理進化
13:03
to make groups to cohere粘著,
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讓群體可以合作
13:05
in part部分 for the purpose目的 of trusting信任的 each other,
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讓人們何以互信
13:07
and then being存在 more effective有效 at competing競爭 with other groups.
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在與他人競爭時能夠更有效
13:09
I think that's probably大概 right,
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我想這大概是真的
13:10
although雖然 this is a controversial爭論的 issue問題.
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雖然這是個爭議性很大的話題
13:12
But I'm particularly尤其 interested有興趣 in religion宗教,
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但我對宗教特別有興趣
13:14
and the origin起源 of religion宗教, and in what it does to us and for us.
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宗教的來源﹐他為我們和對我們做了什麼
13:17
Because I think that the greatest最大 wonder奇蹟 in the world世界 is not the Grand盛大 Canyon峽谷.
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因為我認為最大的奇景不是大峽谷
13:21
The Grand盛大 Canyon峽谷 is really simple簡單.
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大峽谷很簡單
13:23
It's just a lot of rock, and then a lot of water and wind, and a lot of time,
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很多石頭 很多水和風 很多時間
13:26
and you get the Grand盛大 Canyon峽谷.
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你就能得到大峽谷
13:28
It's not that complicated複雜.
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一點也不複雜
13:29
This is what's really complicated複雜,
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複雜的是
13:31
that there were people living活的 in places地方 like the Grand盛大 Canyon峽谷,
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那些住在大峽谷這樣的地方的人
13:33
cooperating合作 with each other, or on the savannahs大草原 of Africa非洲,
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彼此合作﹐或在非洲的撒哈拉沙漠
13:35
or on the frozen凍結的 shores海岸 of Alaska阿拉斯加州, and then some of these villages村莊
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或在阿拉斯加的冰岸﹐和那些村莊
13:38
grew成長 into the mighty威武 cities城市 of Babylon巴比倫, and Rome羅馬, and Tenochtitlan特諾奇蒂特蘭城.
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逐漸變成偉大城市像巴比倫﹐羅馬 湖中之城提诺契特兰
13:42
How did this happen發生?
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這是怎麼發生的﹖
13:43
This is an absolute絕對 miracle奇蹟, much harder更難 to explain說明 than the Grand盛大 Canyon峽谷.
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這完全是奇跡﹐比大峽谷更難解釋
13:46
The answer回答, I think, is that they used every一切 tool工具 in the toolbox工具箱.
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答案﹐我想﹐是他們用了所有工具盒裡面的工具
13:49
It took all of our moral道德 psychology心理學
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用了所有道德心理學
13:51
to create創建 these cooperative合作社 groups.
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創造了這些合作團隊
13:53
Yes, you do need to be concerned關心 about harm危害,
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是﹐你需要想到傷害
13:55
you do need a psychology心理學 of justice正義.
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你需要想到正義
13:56
But it really helps幫助 to organize組織 a group if you can have sub-groups子組,
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但如果你有一些小團隊﹐便很容易組織大團隊
13:59
and if those sub-groups子組 have some internal內部 structure結構體,
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這些小團隊中有一些內部組織
14:02
and if you have some ideology思想 that tells告訴 people
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如果你有一些理想可以告訴人
14:04
to suppress壓制 their carnality肉慾, to pursue追求 higher更高, nobler高貴 ends結束.
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壓制他們的慾望 去追求更高的 更榮耀的理想
14:08
And now we get to the crux癥結 of the disagreement異議
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現在我們來到自由派和保守派
14:10
between之間 liberals自由主義者 and conservatives保守派.
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歧義的交會處
14:12
Because liberals自由主義者 reject拒絕 three of these foundations基金會.
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因為自由派拒絕其中三個基礎
14:14
They say "No, let's celebrate慶祝 diversity多樣, not common共同 in-group在組 membership."
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他們說”不﹐我們應該要支持多樣性 不要搞一些小圈圈。“
14:17
They say, "Let's question authority權威."
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他們說”讓我們質疑權威。“
14:19
And they say, "Keep your laws法律 off my body身體."
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他們說”不要給我這些法律。“
14:21
Liberals自由主義者 have very noble高貴 motives動機 for doing this.
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自由派這樣做有著崇高的動機
14:24
Traditional傳統 authority權威, traditional傳統 morality道德 can be quite相當 repressive壓制性,
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傳統的權威﹐傳統的道德 時常壓制那些
14:27
and restrictive限制 to those at the bottom底部, to women婦女, to people that don't fit適合 in.
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在底層的人 女人 那些不符合社會標準的人
14:30
So liberals自由主義者 speak說話 for the weak and oppressed壓迫.
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所以自由派為了那些受壓迫的弱者說話
14:32
They want change更改 and justice正義, even at the risk風險 of chaos混沌.
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他們要改變 要正義 就算可能造成混亂
14:34
This guy's傢伙 shirt襯衫 says, "Stop bitching婊子, start開始 a revolution革命."
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這個人的衣服上說”少放屁﹐去革命“
14:37
If you're high in openness透明度 to experience經驗, revolution革命 is good,
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如果你很喜歡經歷新事 革命是好的
14:39
it's change更改, it's fun開玩笑.
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它是改變 它很有趣
14:41
Conservatives保守黨, on the other hand, speak說話 for institutions機構 and traditions傳統.
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保守派﹐在另一邊 為傳統和制度發聲
14:44
They want order訂購, even at some cost成本 to those at the bottom底部.
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他們要秩序﹐就算有可能要犧牲底層的人
14:48
The great conservative保守 insight眼光 is that order訂購 is really hard to achieve實現.
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保守派的心理是 秩序是非常難達成的
14:50
It's really precious珍貴, and it's really easy簡單 to lose失去.
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很珍貴 很容易就失去了
14:53
So as Edmund埃德蒙 Burke伯克 said, "The restraints限制 on men男人,
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所以 Edmund Burke 說”人們的束縛
14:55
as well as their liberties自由, are to be reckoned估摸 among其中 their rights權利."
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和他們的自由﹐是在他們的權利上。“
14:58
This was after the chaos混沌 of the French法國 Revolution革命.
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這是在法國大革命的混亂後
15:00
So once一旦 you see this -- once一旦 you see
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只要你看清這一點
15:02
that liberals自由主義者 and conservatives保守派 both have something to contribute有助於,
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自由派和保守派都能有一些貢獻
15:05
that they form形成 a balance平衡 on change更改 versus stability穩定性 --
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他們能在改變和穩定中找到平衡 --
15:08
then I think the way is open打開 to step outside the moral道德 matrix矩陣.
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我想重點是試著踏出我們的道德框架
15:11
This is the great insight眼光 that all the Asian亞洲 religions宗教 have attained實現.
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這是所有亞洲宗教都有的特性
15:16
Think about yin and yang.
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想想陰陽
15:18
Yin and yang aren't enemies敵人. Yin and yang don't hate討厭 each other.
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陰陽不是敵人﹐陰陽不互相仇恨
15:20
Yin and yang are both necessary必要, like night and day,
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陰陽都是必須的﹐像日夜
15:22
for the functioning功能 of the world世界.
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讓世界繼續轉動
15:24
You find the same相同 thing in Hinduism印度教.
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你在印度教中也能看到
15:26
There are many許多 high gods in Hinduism印度教.
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印度教有很多大神
15:28
Two of them are Vishnu毗濕奴, the preserver保護者, and Shiva濕婆, the destroyer驅逐艦.
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其中兩位是守護神毗瑟挐﹐和破壞神濕婆
15:31
This image圖片 actually其實 is both of those gods sharing分享 the same相同 body身體.
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這個圖片是兩個神使用同一個身體
15:34
You have the markings標記 of Vishnu毗濕奴 on the left,
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左邊有毗瑟挐的特質
15:36
so we could think of Vishnu毗濕奴 as the conservative保守 god.
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你可以想他是保護神
15:39
You have the markings標記 of Shiva濕婆 on the right,
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右邊有濕婆的特質
15:41
Shiva's濕婆的 the liberal自由主義的 god. And they work together一起.
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濕婆是個自由派 - 祂們一起合作
15:43
You find the same相同 thing in Buddhism佛教.
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你在佛教裡也可以找到一樣的例子
15:45
These two stanzas contain包含, I think, the deepest最深 insights見解
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這兩個小句有深深的寓意
15:47
that have ever been attained實現 into moral道德 psychology心理學.
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或許是道德心理學從來沒達到的境界
15:50
From the Zen master Seng-ts'an僧ts'an:
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來自禪宗的僧璨
15:52
"If you want the truth真相 to stand clear明確 before you, never be for or against反對.
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至道无难,唯嫌拣择。
15:56
The struggle鬥爭 between之間 for and against反對 is the mind's心靈的 worst最差 disease疾病."
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违顺相争,是为心病。“
16:00
Now unfortunately不幸, it's a disease疾病
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很不幸的﹐這種心病
16:02
that has been caught抓住 by many許多 of the world's世界 leaders領導者.
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許多世界的偉大領袖都有
16:04
But before you feel superior優越 to George喬治 Bush襯套,
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但在你感覺自己比小布希好很多前
16:07
before you throw a stone, ask yourself你自己, do you accept接受 this?
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在你對他扔石頭前﹐先自問﹕我接受嗎﹖
16:11
Do you accept接受 stepping步進 out of the battle戰鬥 of good and evil邪惡?
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我能跨出善惡論嗎﹖
16:14
Can you be not for or against反對 anything?
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我能不支持和反對任何事情嗎
16:18
So, what's the point? What should you do?
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重點是什麼 我該怎麼做
16:21
Well, if you take the greatest最大 insights見解
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你可以在偉大的古代亞洲宗教和哲學裡
16:23
from ancient Asian亞洲 philosophies哲學 and religions宗教,
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找到答案
16:25
and you combine結合 them with the latest最新 research研究 on moral道德 psychology心理學,
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將這些答案加上最新的道德心理學研究
16:27
I think you come to these conclusions結論:
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你會有這三個結論﹕
16:29
that our righteous正義 minds頭腦 were designed設計 by evolution演化
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我們的腦子被進化所設計
16:33
to unite團結 us into teams球隊, to divide劃分 us against反對 other teams球隊
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要我們成為一個團隊 讓我們和其他團隊分開
16:36
and then to blind us to the truth真相.
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讓我們無視真理
16:39
So what should you do? Am I telling告訴 you to not strive努力?
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你該怎麼做﹖難道我要你放棄努力
16:43
Am I telling告訴 you to embrace擁抱 Seng-ts'an僧ts'an and stop,
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我是要你擁抱僧璨
16:46
stop with this struggle鬥爭 of for and against反對?
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然後停止這些支持和反對的想法嗎﹖
16:49
No, absolutely絕對 not. I'm not saying that.
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絕對不是。這不是我要說的
16:51
This is an amazing驚人 group of people who are doing so much,
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有許多了不起的人做了許多事
16:54
using運用 so much of their talent天賦, their brilliance, their energy能源, their money,
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用他們的才能﹐他們的技能 他們的精力和金錢
16:58
to make the world世界 a better place地點, to fight鬥爭 --
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讓世界變得更好﹐去爭取
17:00
to fight鬥爭 wrongs冤屈, to solve解決 problems問題.
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打擊錯誤﹐解決問題
17:04
But as we learned學到了 from Samantha薩曼莎 Power功率, in her story故事
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但就像我們在 Samantha Power 的故事裡學到的
17:08
about Sergio塞爾吉奧 Vieira維埃拉 de Mello梅洛, you can't just go charging充電 in,
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像 Sergio Vieira de Mello﹐你不能直接殺進去
17:13
saying, "You're wrong錯誤, and I'm right."
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然後說”你錯了 我對了“
17:15
Because, as we just heard聽說, everybody每個人 thinks they are right.
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因為﹐就像我們剛剛聽到的 每個人都以為自己是對的
17:19
A lot of the problems問題 we have to solve解決
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有太多我們需要解決的問題
17:21
are problems問題 that require要求 us to change更改 other people.
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是那些需要我們去改變他人的問題
17:24
And if you want to change更改 other people, a much better way to do it
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如果你想要改變他人﹐一個比較好的方法是
17:27
is to first understand理解 who we are -- understand理解 our moral道德 psychology心理學,
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先了解我們是誰 -- 了解我們自己的道德心理
17:31
understand理解 that we all think we're right -- and then step out,
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了解我們都認為自己是對的﹐然後跨出去
17:34
even if it's just for a moment時刻, step out -- check in with Seng-ts'an僧ts'an.
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就算只是一下子﹐跨出去 想想僧璨
17:38
Step out of the moral道德 matrix矩陣,
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跨出你的道德框架
17:40
just try to see it as a struggle鬥爭 playing播放 out,
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嘗試當做這只是每個人認為自己是對的人
17:42
in which哪一個 everybody每個人 does think they're right,
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的一種拔河
17:44
and everybody每個人, at least最小, has some reasons原因 -- even if you disagree不同意 with them --
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每個人﹐就算你不認同他們 都有自己的理由
17:46
everybody每個人 has some reasons原因 for what they're doing.
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每個人做事都有自己的理由
17:48
Step out.
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跨出去
17:49
And if you do that, that's the essential必要 move移動 to cultivate培育 moral道德 humility謙遜,
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如果你這樣做﹐你便可以培養道德謙遜
17:53
to get yourself你自己 out of this self-righteousness自以為是,
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讓你自己離開這個自以為義
17:54
which哪一個 is the normal正常 human人的 condition條件.
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一種正常人類的心理
17:56
Think about the Dalai達賴 Lama喇嘛.
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想想達賴喇嘛
17:58
Think about the enormous巨大 moral道德 authority權威 of the Dalai達賴 Lama喇嘛 --
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想想達賴喇嘛巨大的道德權威
18:01
and it comes from his moral道德 humility謙遜.
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這是來自他的道德謙遜
18:05
So I think the point -- the point of my talk,
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我想我談話的重點是
18:07
and I think the point of TEDTED --
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TED的重點是
18:10
is that this is a group that is passionately熱情 engaged訂婚
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這是一個熱情的想要
18:13
in the pursuit追求 of changing改變 the world世界 for the better.
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讓世界變得更好的團體
18:15
People here are passionately熱情 engaged訂婚
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人們熱情的希望
18:18
in trying to make the world世界 a better place地點.
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讓世界變得更好
18:20
But there is also a passionate多情 commitment承諾 to the truth真相.
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同時也有一種接近真理的希望
18:23
And so I think that the answer回答 is to use that passionate多情 commitment承諾
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我想答案是保持你的熱情﹐尋找真理
18:27
to the truth真相 to try to turn it into a better future未來 for us all.
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然後把它變成更好的未來
18:31
Thank you.
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謝謝你。
18:32
(Applause掌聲)
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(掌聲)
Translated by Coco Shen
Reviewed by Geoff Chen

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ABOUT THE SPEAKER
Jonathan Haidt - Social psychologist
Jonathan Haidt studies how -- and why -- we evolved to be moral and political creatures.

Why you should listen

By understanding more about our moral psychology and its biases, Jonathan Haidt says we can design better institutions (including companies, universities and democracy itself), and we can learn to be more civil and open-minded toward those who are not on our team.

Haidt is a social psychologist whose research on morality across cultures led to his 2008 TED Talk on the psychological roots of the American culture war, and his 2013 TED Talk on how "common threats can make common ground." In both of those talks he asks, "Can't we all disagree more constructively?" Haidt's 2012 TED Talk explored the intersection of his work on morality with his work on happiness to talk about "hive psychology" -- the ability that humans have to lose themselves in groups pursuing larger projects, almost like bees in a hive. This hivish ability is crucial, he argues, for understanding the origins of morality, politics, and religion. These are ideas that Haidt develops at greater length in his book, The Righteous Mind: Why Good People are Divided by Politics and Religion.

Haidt joined New York University Stern School of Business in July 2011. He is the Thomas Cooley Professor of Ethical Leadership, based in the Business and Society Program. Before coming to Stern, Professor Haidt taught for 16 years at the University of Virginia in the department of psychology.

Haidt's writings appear frequently in the New York Times and The Wall Street Journal. He was named one of the top global thinkers by Foreign Policy magazine and by Prospect magazine. Haidt received a B.A. in Philosophy from Yale University, and an M.A. and Ph.D. in Psychology from the University of Pennsylvania.

More profile about the speaker
Jonathan Haidt | Speaker | TED.com

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