在《超越智商》一書中塞帐，作者對(duì)「理性障礙」做出了以下定義：
理性障礙是指?jìng)€(gè)體在智力水平正常的情況下拦赠，無(wú)法理性地思考與行動(dòng)。該定義包括個(gè)體在信念形成葵姥、判斷信念一致性荷鼠，以及根據(jù)目標(biāo)采取行動(dòng)等方面遇到困難。雖然理性障礙常會(huì)伴隨其他障礙一同出現(xiàn)（比如榔幸，感覺(jué)機(jī)能損傷）允乐，但這些障礙并不是導(dǎo)致理性障礙發(fā)生的本質(zhì)性原因。理性障礙的主要診斷標(biāo)準(zhǔn)是思考與行為中所表現(xiàn)出來(lái)的理性程度明顯低于個(gè)體的智力水平（智力測(cè)驗(yàn)成績(jī)）削咆。
并有意提到：
我這樣做的目的是想把理性障礙概念用作“直覺(jué)泵”牍疏。“直覺(jué)泵”一詞是由哲學(xué)家丹尼爾·丹尼特（Daniel Dennett）提出的态辛，意指“在思維實(shí)驗(yàn)中通過(guò)不同變量來(lái)激發(fā)系列直覺(jué)的工具麸澜。一般而言挺尿，直覺(jué)泵并不是驅(qū)動(dòng)發(fā)現(xiàn)創(chuàng)造的引擎奏黑，而是說(shuō)服或教育的工具——一種使別人采用與你相同的方式思考的方法。
好编矾，那到底什么是「直覺(jué)泵」熟史？
Daniel Dennett 在1980 年首次提出了 Intuition Pump 的概念，并另著有《Intuition Pumps and Other Tools for Thinking》一書窄俏。在書中蹂匹，作者給出了這樣的定義：
Other thought experiments are less rigorous but often just as effective: little stories designed to provoke a heartfelt, table-thumping intuition—“Yes, of course, it has to be so!”—about whatever thesis is being defended. I have called these intuition pumps.
即，Daniel Dennett 將一類思想實(shí)驗(yàn)稱作為「直覺(jué)泵」凹蜈，它們?nèi)狈π┰S嚴(yán)謹(jǐn)限寞，但同樣高效。它們是一些精心設(shè)計(jì)過(guò)的小故事仰坦，用來(lái)觸發(fā)由衷拍案的直覺(jué)——對(duì)履植，沒(méi)錯(cuò)，就得這樣悄晃！
對(duì)玫霎，沒(méi)錯(cuò)，就是「理性障礙」妈橄！不是什么理性商庶近、理性智力！
那另一類思維實(shí)驗(yàn)是怎樣的眷蚓？
Some thought experiments are analyzable as rigorous arguments, often of the form reductio ad absurdum, in which one takes one’s opponents’ premises and derives a formal contradiction (an absurd result), showing that they can’t all be right.
另一類思維實(shí)驗(yàn)則如嚴(yán)謹(jǐn)論點(diǎn)一樣是可分析的鼻种，如歸謬法。伽利略利用歸謬法推導(dǎo)出沙热，在空氣阻力可以忽略的情況下普舆，較重的物體在下落過(guò)程中并不會(huì)比較重的物體下落更快恬口。
思維實(shí)驗(yàn)室哲學(xué)家們最喜愛(ài)的工具之一，而哲學(xué)上有名的「直覺(jué)泵」有哪些呢沼侣？
- 柏拉圖的洞穴
- 教奴隸男孩幾何學(xué)
- 笛卡爾的惡魔
- 霍布斯的自然狀態(tài)
If you ever studied philosophy in college, you were probably exposed to such classics as Plato’s cave, in The Republic, in which people are chained and can see only the shadows of real things cast on the cave wall; or his example, in Meno, of teaching geometry to the slave boy. Then there is Descartes’s evil demon, deceiving Descartes into believing in a world that was entirely illusory—the original Virtual Reality thought experiment—and Hobbes’s state of nature, in which life is nasty, brutish, and short. Not as famous as Aesop’s “Boy Who Cried Wolf” or “The Ant and the Grasshopper,” but still widely known, each is designed to pump some intuitions. Plato’s cave purports to enlighten us about the nature of perception and reality, and the slave boy is supposed to illustrate our innate knowledge; the evil demon is the ultimate skepticism-generator, and our improvement over the state of?nature when we contract to form a society is the point of Hobbes’s parable.?
斯坦諾維奇還用了一個(gè)詞：「說(shuō)服」豆混。
If we think of an intuition pump as a carefully designed persuasion tool, we can see that it might repay us to reverse engineer the tool, checking out all the moving parts to see what they are doing.
When Doug Hofstadter and I composed The Mind’s I back in 1982, he came up with just the right advice on this score: consider the intuition pump to be a tool with many settings, and “turn all the knobs” to see if the same intuitions still get pumped when you consider variations.
Daniel Dennett 表示，如果我們將「直覺(jué)泵」作為一個(gè)精心設(shè)計(jì)的說(shuō)服工具局齿，那么對(duì)它進(jìn)行「逆向工程」饭庞，我們可以搞懂所有可以活動(dòng)的部分，究竟在整個(gè)「直覺(jué)泵」中做了什么轧膘。
而侯世達(dá)則給出了一種更易于理解的說(shuō)法：把「直覺(jué)泵」當(dāng)做一個(gè)帶有很多設(shè)置的工具钞螟，通過(guò)「調(diào)整旋鈕」去查看是否有同樣的直覺(jué)涌出。
這個(gè)說(shuō)法實(shí)際上就像是理化實(shí)驗(yàn)課中常用的一種實(shí)驗(yàn)方法：控制變量法谎碍。通過(guò)控制思維實(shí)驗(yàn)中的各種變量鳞滨，檢查陷阱，確認(rèn)當(dāng)前所處的位置蟆淀。
以古怪獄卒為例拯啦，Daniel Dennett 演示了如何使用「直覺(jué)泵」：
Here’s a short, simple example: the Whimsical Jailer. Every night he waits until all the prisoners are sound asleep and then he goes around unlocking all the doors, leaving them open for hours on end. Question: Are the prisoners free? Do they have an opportunity to leave? Not really. Why not?
...
So let’s identify, and turn, the knobs on the Whimsical Jailer. Assume—until proved otherwise—that every part has a function, and see what that function is by replacing it with another part, or transforming it slightly.?
1. Every night
2. he waits
3. until all the prisoners
4. are sound asleep
5. and then he goes around unlocking
6. all the doors,
7. leaving them open for hours on end.
Here is one of many variations we could consider:
? ? ? ? One night he ordered his guards to drug one of the prisoners and after they had done this they accidentally left the door of that prisoner’s cell unlocked for an hour.
而「直覺(jué)泵」又從何而來(lái)？Daniel Dennett 給出的答復(fù)是：
Many of the thinking tools I will present here are my own inventions, but others I have acquired from others, and I will acknowledge their inventors in due course.4 None of the tools on Doug’s list are his inventions, but he has contributed some fine specimens to my kit, such as jootsing and sphexishness.
意思就是我得通讀你這本書咯熔任？但是做「泵」的核心應(yīng)該還是：going meta：
This self-conscious wariness with which we should approach any intuition pump is itself an important tool for thinking, the philosophers’ favorite tactic: “going meta”—thinking about thinking, talking about talking, reasoning about reasoning. Meta-language is the language we use to talk about another language, and meta-ethics is a bird’s-eye view examination of ethical theories. As I once said to Doug, “Anything you can do I can do meta-.” This whole book is, of course, an example of going meta: exploring how to think carefully about methods of thinking carefully (about methods of thinking carefully, etc.).
另有一段特別喜歡的話：
Like all artisans, a blacksmith needs tools, but—according to an old (indeed almost extinct) observation—blacksmiths are unique in that they make their own tools. Carpenters don’t make their saws and hammers, tailors don’t make their scissors and needles, and plumbers don’t make their wrenches, but blacksmiths can make their hammers, tongs, anvils, and chisels out of their raw material, iron.
那為啥要做「泵」呢褒链？
You can’t do much carpentry with your bare hands and you can’t do much thinking with your bare brain.?
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? —BO DAHLBOM?
使用「泵」和創(chuàng)建「泵」的認(rèn)知心理學(xué)原理是什么？我覺(jué)得應(yīng)該是《超越智商》里提到的「認(rèn)知去耦」：
為了能夠進(jìn)行假設(shè)性推理疑苔，一項(xiàng)關(guān)鍵能力是我們必備的甫匹，這種能力就是不將真實(shí)世界表征與假想的情景相混淆。比如惦费，如若個(gè)體正在思考的備選目標(biāo)與當(dāng)前目標(biāo)狀態(tài)不同兵迅，他必須能夠同時(shí)表征出當(dāng)前目標(biāo)和備擇目標(biāo)，并且保證它們之間涇渭分明薪贫。與之類似恍箭，我們需要能夠區(qū)分出即將要采取的行動(dòng)表征和認(rèn)知建模中嘗試過(guò)的備擇行動(dòng)表征。在行動(dòng)實(shí)施階段后雷，前者一定不能受到后者的影響季惯。否則，我們將要采取的行動(dòng)將會(huì)被曾經(jīng)思考過(guò)的備擇行動(dòng)方案干擾臀突。
認(rèn)知科學(xué)家將這種表征狀態(tài)混淆的現(xiàn)象稱為表征濫用（representa-tional abuse）勉抓。發(fā)展心理學(xué)家在試圖探索兒童假裝行為和假裝游戲的起源（比如，小孩說(shuō)“這根香蕉是電話”）時(shí)候学，表征濫用是他們研究的主要問(wèn)題之一藕筋。兒童必須能夠清晰分離香蕉與電話在心智中的表征，才能在游戲中把香蕉當(dāng)作電話來(lái)玩梳码。在一篇廣為人知的文章中隐圾，發(fā)展心理學(xué)家艾倫·萊斯利（Alan Leslie）討論了兒童假裝的邏輯伍掀，提出了“去耦操作”（decoupling operation）一詞，如圖3-1所示[5]暇藏。圖中蜜笤，初級(jí)表征直接映射世界，和/或直接與某個(gè)反應(yīng)相連盐碱。為了使假裝模式化把兔，萊斯利提出了次級(jí)表征。次級(jí)表征是初級(jí)表征的復(fù)制品瓮顽，但與真實(shí)世界相分離县好，從而能夠被操控，即模擬機(jī)制暖混。
