視頻鏈接：http://open.163.com/movie/2016/8/5/6/MBSIE12IO_MBSJRF356.html

? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ?? 視頻介紹

Is there a real you ?是什么讓你成為了你自己？是你如何看待自己，其他人如何看待你，還是別的什么因素抛杨？在這個(gè)演講中，朱立安·巴吉尼以哲學(xué)和神經(jīng)科學(xué)為依據(jù)給出了一個(gè)驚人的答案茂契。

Is there a real you? This might seem to youlike a very odd question. Because, you might ask, how do we find the real you,how do you know what the real you is? And so forth.

是否存在一個(gè)真實(shí)的你蝶桶？ 你也許覺(jué)得這個(gè)問(wèn)題很怪慨绳， 因?yàn)槟憧赡軙?huì)問(wèn)掉冶， 我們?cè)趺凑业秸鎸?shí)的自己， 又要怎么知道真實(shí)的你是怎樣的脐雪？如此等等厌小。

But the idea that there must be a real you,surely that's obvious. If there's anything real in the world, it's you. Well,I'm not quite sure. At least we have to understand a bit better what thatmeans. Now certainly, I think there are lots of things in our culture around uswhich sort of reinforce the idea that for each one of us, we have a kind of acore, an essence.

真實(shí)的你應(yīng)該存在， 這個(gè)命題很明顯战秋。 如果世界上只存在一樣 真實(shí)的事物璧亚，那就是你。 我對(duì)此并不太確定脂信。 至少我們要深入地理解這個(gè)命題的意思癣蟋。 當(dāng)然透硝，我認(rèn)為我們的文化中 存在很多我們周?chē)臇|西 或多或少地強(qiáng)化了這樣一種信念。 那就是我們每個(gè)人 都有一個(gè)核心疯搅，一種實(shí)質(zhì)濒生。

There is something about what it means to be you which defines you, and it's kind of permanent and unchanging. The most kind of crudeway in which we have it, are things like horoscopes. You know, people are verywedded to these, actually. People put them on their Facebook profile as thoughthey are meaningul, you even know your Chinese horoscope as well.

有一些東西能夠定義你，而這種東西是永恒不變的幔欧。 我們有一些很不精確的方法罪治， 比如星座。 事實(shí)上礁蔗，有很多人執(zhí)著與此觉义。 人們?cè)谀槙?shū)的個(gè)人資料上 寫(xiě)著自己的星座， 好像它有多重要似的浴井， 還有生肖也是晒骇。

There are also more scientific versions of this, all sorts of ways of profilingpersonality type, such as the Myers-Briggs tests, for example. I don't know ifyou've done those. A lot of companies use these for recruitment. You answer alot of questions, and this is supposed to reveal something about your corepersonality.

有一些所謂更科學(xué)的辦法來(lái)定義你， 有許許多多定義性格類型的方法磺浙， 比如麥?zhǔn)蠝y(cè)試 (MBTI)厉碟。 不知道你們有沒(méi)有做過(guò)這項(xiàng)測(cè)試。 許多公司將這個(gè)測(cè)試用于招聘屠缭。 你要回答一大堆問(wèn)題箍鼓， 這照理來(lái)說(shuō)能揭示 你的核心人格特質(zhì)。

And of course, the popular fascination with this is enormous. Inmagazines like this, you'll see, in the bottom left corner, they'll advertisein virtually every issue some kind of personality thing. And if you pick up oneof those magazines, it's hard to resist, isn't it? Doing the test to find whatis your learning style, what is your loving style, or what is your workingstyle? Are you this kind of person or that?

當(dāng)然這些測(cè)試的影響很普遍呵曹。 你會(huì)在這樣的雜志上款咖， 左下角這種雜志的幾乎每一期，都有各種性格測(cè)試的廣告奄喂。 你隨便拿起一本這樣的雜志铐殃， 都很難拒絕，是吧跨新？ 做這些測(cè)試可以找到你 自己的學(xué)習(xí)方式是什么富腊、戀愛(ài)方式如何、工作方式又怎樣域帐、 你是什么樣的人赘被？

So I think that we have a common-sense ideathat there is a kind of core or essence of ourselves to be discovered. And thatthis is kind of a permanent truth about ourselves, something that's the samethroughout life. Well, that's the idea I want to challenge. And I have to saynow, I'll say it a bit later, but I'm not challenging this just because I'mweird, the challenge actually has a very, very long and distinguished history.Here's the common-sense idea.

我們有這樣一種共識(shí)， 認(rèn)為自己有一些核心特質(zhì) 需要被發(fā)現(xiàn)肖揣。 有一些關(guān)于自己的永恒真相民假， 存在于我們的一生。 那么龙优，我就來(lái)挑戰(zhàn)一下這種認(rèn)知羊异。我現(xiàn)在要講的， 待會(huì)兒也會(huì)講， 我挑戰(zhàn)這個(gè)認(rèn)知不是因?yàn)槲液芄郑?而是這種挑戰(zhàn)實(shí)際上有 很長(zhǎng)的一段特殊的歷史野舶。 這是常識(shí)性的認(rèn)識(shí)： 這是你易迹。

There is you. You are the individuals you are,and you have this kind of core. Now in your life, what happens is that you, ofcourse, accumulate different experiences and so forth. So you have memories,and these memories help to create what you are. You have desires, maybe for acookie, maybe for something that we don't want to talk about at 11 o'clock inthe morning in a school. You will have beliefs. This is a number plate fromsomeone in America.

你作為一個(gè)個(gè)人， 擁有一些核心特質(zhì)平道。在你的人生中赴蝇， 你會(huì)積累各種不同的經(jīng)驗(yàn)。 你因此有記憶巢掺， 這些記憶幫助塑造了你自己句伶。 你有渴望，也許是渴望一塊餅干陆淀， 也許是渴望一些不可告人的東西考余， 起碼在上午11點(diǎn)的學(xué)校 講堂里我不方便說(shuō)。 你會(huì)有信仰轧苫。 這是一個(gè)美國(guó)人的車(chē)牌楚堤。

I don't know whether this number plate, which says"messiah 1," indicates that the driver believes in the messiah, orthat they are the messiah. Either way, they have beliefs about messiahs. Wehave knowledge. We have sensations and experiences as well. It's not justintellectual things. So this is kind of the common-sense model, I think, ofwhat a person is. There is a person who has all the things that make up ourlife experiences.

我不知道這個(gè)寫(xiě)著“彌賽亞1”的車(chē)牌 是不是代表這個(gè)司機(jī)相信彌賽亞， 還是代表車(chē)主自己 就是彌賽亞（即救世主）含懊。 不管怎么說(shuō)身冬，他們都信彌賽亞。 我們擁有知識(shí)岔乔，包括直覺(jué)和經(jīng)驗(yàn)酥筝， 而不僅僅是智力上的東西。 我認(rèn)為這就是 關(guān)于「人是什么」的常識(shí)模型雏门。 所有這些東西組成一個(gè)人的人生經(jīng)驗(yàn)嘿歌。

But the suggestion I want to put to youtoday is that there's something fundamentally wrong with this model. And I canshow you what's wrong with one click. Which is there isn't actually a"you" at the heart of all these experiences. Strange thought? Well,maybe not. What is there, then? Well, clearly there are memories, desires,intentions, sensations, and so forth. But what happens is these things exist,and they're kind of all integrated, they're over lapped, they're connected invarious different ways.

但我今天想給大家的建議是 這種模型存在一個(gè)基本性的錯(cuò)誤。 我一下就能告訴你什么錯(cuò)了茁影。 這就是：在這些經(jīng)驗(yàn)中間 并不存在所謂的「你」宙帝。這個(gè)想法奇怪嗎？ 也許并不奇怪募闲。 那么到底有什么步脓？ 顯然有記憶、渴望浩螺、意圖靴患、知覺(jué)， 等等年扩， 但這些東西存在蚁廓， 而且是完整一體的访圃， 它們?cè)谠S多方面 互相重迭厨幻、互相聯(lián)結(jié)。

They're connecting partly, and perhaps even mainly,because they all belong to one body and one brain. But there's also anarrative, a story we tell about ourselves, the experiences we have when weremember past things. We do things because of other things. So what we desireis partly a result of what we believe, and what we remember is also informingus what we know. And so really, there are all these things, like beliefs,desires, sensations, experiences, they're all related to each other, and thatjust is you. In some ways, it's a small difference from the common-senseunderstanding. In some ways, it's a massive one.

它們部分相連， 也可能是絕大部分相連况脆， 因?yàn)樗鼈兌紝儆谕粋€(gè)身體饭宾、 同一個(gè)大腦。 但我們自己存在一種敘事格了， 可以講出我們自己的故事看铆， 這就是我們憶起過(guò)去 而產(chǎn)生的體驗(yàn)。我們因?yàn)槠渌虑槎瞿承┦虑椤?渴望的一部分原因在于我們的信念盛末， 記住的東西告訴我們知道什么弹惦。 確實(shí)，這些全部悄但， 包括信仰棠隐、渴望、直覺(jué)檐嚣、經(jīng)驗(yàn)助泽， 都是互相關(guān)聯(lián)的，而這些就是你嚎京。 從某種角度講嗡贺，這個(gè)想法 跟常識(shí)沒(méi)太大不同； 但從某種角度講鞍帝， 卻有非常大的不同诫睬。

It's the shift between thinking of yourselfas a thing which has all the experiences of life, and thinking of yourself assimply that collection of all experiences in life. You are the sum of yourparts. Now those parts are also physical parts, of course, brains, bodies andlegs and things, but they aren't so important, actually. If you have a heart transplant,you're still the same person. If you have a memory transplant, are you the sameperson? If you have a belief transplant, would you be the same person? Now thisidea, that what we are, the way to understand ourselves, is as not of somepermanent being, which has experiences, but is kind of a collection ofexperiences, might strike you as kind of weird.

你要從把自己認(rèn)為是擁有全部這些 人生經(jīng)驗(yàn)的某種存在， 轉(zhuǎn)變?yōu)榘炎约赫J(rèn)為 是這些人生經(jīng)驗(yàn)的 某種簡(jiǎn)單集合體帕涌。 你就是你各個(gè)部分的總和岩臣。當(dāng)然各個(gè)部分是身體上的， 大腦宵膨、肢體之類架谎； 但這其實(shí)并不那么重要。如果你接受了心臟移植辟躏，你還是你谷扣； 如果你接受了記憶移植，那你還是你嗎捎琐？ 如果你被移植了信仰会涎，你還是不是你？ 這種理解自身存在的想法瑞凑， 認(rèn)為自己不是某種 擁有經(jīng)驗(yàn)的永恒存在末秃， 而是這些經(jīng)驗(yàn)的集合， 可能讓你覺(jué)得有些古怪籽御。

But actually, I don't think it should beweird. In a way, it's common sense. Because I just invite you to think about,by comparison, think about pretty much anything else in the universe, maybeapart from the very most fundamental forces or powers. Let's take somethinglike water. Now my science isn't very good. We might say something like waterhas two parts hydrogen and one parts oxygen, right? We all know that. I hope noone in this room thinks that what that means is there is a thing called water,and attached to it are hydrogen and oxygen atoms, and that's what water is.

但事實(shí)上练慕，我并不認(rèn)為 這種想法古怪惰匙。 從某種意義上說(shuō)，這是常識(shí)铃将。 我請(qǐng)大家藉由比較项鬼， 想想宇宙中任何一個(gè)事物， 除去最基本的動(dòng)力劲阎。讓我們以水為例绘盟。 我的科學(xué)素養(yǎng)很一般。 我們可以說(shuō)水含有兩份氫悯仙、 一份氧龄毡，對(duì)嗎？ 這我們都懂锡垄。 我希望這屋里不會(huì)有人認(rèn)為 水是一種 外掛氫氣和氧氣原子的東西稚虎。

Of course we don't. We understand, very easily, very straightforwardly, that wateris nothing more than the hydrogen and oxygen molecules suitably arranged.Everything else in the universe is the same. There's no mystery about my watch,for example. We say the watch has a face, and hands, and a mechanism and abattery, But what we really mean is, we don't think there is a thing called thewatch to which we then attach all these bits. We understand very clearly thatyou get the parts of the watch, you put them together, and you create a watch.Now if everything else in the universe is like this, why are we different?

我們當(dāng)然不會(huì)這么想。 我們都能輕易又直觀的理解偎捎， 水不外乎是 氫分子和氧分子組合的產(chǎn)物蠢终。 宇宙中的其他物質(zhì)也是如此。 譬如說(shuō)茴她，我的手表就沒(méi)什么神秘的寻拂。 這只手表有表面、指針丈牢、一套機(jī)械系統(tǒng)祭钉、還有一塊電池。 但我真正要說(shuō)的己沛， 是我們不會(huì)認(rèn)為這些東西 是附加在手表上面的慌核。 我們清楚地知道， 把手表的各個(gè)部件 組合在一起申尼， 你就能得到一只手表垮卓。如果宇宙中的一切事物都是如此， 我們又為什么會(huì)有不同师幕？

Why think of ourselves as somehow not justbeing a collection of all our parts, but somehow being a separate, permanententity which has those parts? Now this view is not particularly new, actually.It has quite a long lineage. You find it in Buddhism, you find it in 17th,18th-century philosophy going through to the current day, people like Locke andHume. But interestingly, it's also a view increasingly being heard reinforcedby neuroscience.

為什么我們不能把自己想成 所有部分的集合體粟按， 而要把自己想成擁有這些組成部分的 某種分離、永恒的存在霹粥？ 這種觀念并不新灭将。它有著自己漫長(zhǎng)的傳承。 在佛教中有后控， 在十七庙曙、十八世紀(jì)的哲學(xué)中有， 當(dāng)代的洛克浩淘、休謨這些人的著述中也有捌朴。 但有趣的是吴攒，這種觀點(diǎn) 不斷地被神經(jīng)科學(xué)所支持。

This is Paul Broks, he's a clinical neuropsychologist, and hesays this: "We have a deep intuition that there is a core, an essencethere, and it's hard to shake off, probably impossible to shake off, I suspect.But it's true that neuroscience shows that there is no centre in the brainwhere things do all come together." So when you look at the brain, and youlook at how the brain makes possible a sense of self, you find that there isn'ta central control spot in the brain. There is no kind of center where everything happens. There are lots of different processes in the brain, all of whichoperate, in a way, quite independently.

這是保羅?布洛克斯男旗，他是一位臨床神經(jīng)科學(xué)家舶斧， 他說(shuō)過(guò)： 「我們有一種根深蒂固的直覺(jué)欣鳖， 認(rèn)為人有一種核心特質(zhì)察皇， 這種核心特質(zhì)輕易不會(huì)改變， 我甚至懷疑是絕對(duì)不可能改變泽台。 但神經(jīng)科學(xué)顯示人的大腦中不存在一個(gè)中心什荣， 讓所有的東西集合在一起』晨幔」 當(dāng)你觀察大腦稻爬， 探求大腦如何理解自我， 你會(huì)發(fā)現(xiàn)大腦不存在中心控制點(diǎn)蜕依。 沒(méi)有中控區(qū)域桅锄。 大腦存在非常多的流程， 基本上都是獨(dú)立運(yùn)作的样眠。

But it's because of the way that they relate that we get this sense of self. The term I use in the book, I call itthe ego trick. It's like a mechanical trick. It's not that we don't exist, it'sjust that the trick is to make us feel that inside of us is something moreunified than is really there.

不過(guò)友瘤，由于它們是互相聯(lián)系的， 我們才有了自我的感覺(jué)檐束。 我在書(shū)里用的術(shù)語(yǔ) 叫做自我戲法辫秧。 這有點(diǎn)像機(jī)械戲法。 這不是說(shuō)我們不存在被丧， 這種「戲法」能讓我們的內(nèi)心 感覺(jué)更為統(tǒng)一盟戏。

Now you might think this is a worryingidea. You might think that if it's true, that for each one of us there is noabiding core of self, no permanent essence, does that mean that really, theself is an illusion? Does it mean that we really don't exist? There is no realyou. Well, a lot of people actually do use this talk of illusion and so forth.These are three psychologists, Thomas Metzinger, Bruce Hood, Susan Blackmore, alot of these people do talk the language of illusion, the self is an illusion,it's a fiction.

你也許覺(jué)得這種想法讓人擔(dān)憂。 也許覺(jué)得甥桂，如果這是真的柿究， 我們每個(gè)人都沒(méi)有 永固的核心自我， 沒(méi)有什么核心特質(zhì)黄选， 這是否意味著自我只是一種假象笛求？ 這是否意味著我們其實(shí)不存在？ 沒(méi)有什么真正的你糕簿。 確實(shí)有許多人采取這種假象說(shuō)探入。 有三位心理學(xué)家： 托馬斯·梅辛革、布魯斯·胡德懂诗、 蘇珊?布萊克摩爾蜂嗽， 這些人皆持假象說(shuō)， 認(rèn)為自我是一種假象殃恒，是虛構(gòu)的植旧。

But I don't think this is a very helpful way of looking at it.Go back to the watch. The watch isn't an illusion, because there is nothing tothe watch other than a collection of its parts. In the same way, we're notillusions either. The fact that we are, in some ways, just this very, verycomplex collection, ordered collection of things, does not mean we're not real.I can give you a very sort of rough metaphor for this.

但我不認(rèn)為這種想法有多少建設(shè)性辱揭。讓我們?cè)賮?lái)看看這只手表， 這只手表并不是假象病附， 因?yàn)樗诟鞑考M合之外 不存在其他東西问窃。 同理，我們也不是假象完沪。 事實(shí)是域庇，從某種角度說(shuō)， 我們只不過(guò)是一種復(fù)雜的集合體覆积，包含有序排列的各種事物听皿， 這不是說(shuō)我們就不是真實(shí)的。 我想提出一個(gè)粗劣的隱喻宽档。

Let's take something like a waterfall. These are the Iguazu Falls, in Argentina. Now if you takesomething like this, you can appreciate the fact that in lots of ways, there'snothing permanent about this. For one thing, it's always changing. The watersare always carving new channels. with changes and tides and the weather, somethings dry up, new things are created. Of course the water that flows throughthe waterfall is different every single instance.

讓我們談?wù)勂俨肌?這是阿根廷的伊瓜蘇瀑布尉姨。 如果你仔細(xì)想想， 就能意識(shí)到吗冤， 從很多角度來(lái)看又厉，都沒(méi)有永恒這回事。 一樣事物永遠(yuǎn)在變化椎瘟。 水永遠(yuǎn)在制造新的水路覆致， 通過(guò)潮水和天氣的變化， 一些地方干涸了降传，新事物出現(xiàn)篷朵， 當(dāng)然瀑布流過(guò)的水， 每一刻都是不同的婆排。

But it doesn't mean that theIguazu Falls are an illusion. It doesn't mean it's not real. What it means iswe have to understand what it is as something which has a history, has certainthings that keep it together, but it's a process, it's fluid, it's foreverchanging.

但這并不表示伊瓜蘇瀑布是個(gè)假象声旺， 并不代表它不是真實(shí)的。 這意味著段只，我們要去理解 這種事物擁有歷史腮猖， 是一些特定事物的集合， 但它是一個(gè)過(guò)程赞枕， 是流動(dòng)的澈缺，永遠(yuǎn)在變化。

Now that, I think, is a model forunderstanding ourselves, and I think it's a liberating model. Because if youthink that you have this fixed, permanent essence, which is always the same,throughout your life, no matter what, in a sense you're kind of trapped. You'reborn with an essence, that's what you are until you die, if you believe in anafterlife, maybe you continue.

我認(rèn)為這個(gè)模型 可以用來(lái)理解我們自身炕婶， 這是一個(gè)自由的模型姐赡。 因?yàn)椋绻阏J(rèn)為自己有什么 固定的永恒特質(zhì)柠掂， 終其一生项滑、無(wú)論如何都不會(huì)改變，那你可以說(shuō)是進(jìn)入了死胡同涯贞。 你出生即帶有某種特質(zhì)枪狂， 這種特質(zhì)定義你的一生危喉， 如果你相信有死后的世界， 這種特質(zhì)甚至能在死后繼續(xù)州疾。

But if you think of yourself as being, in a way,not a thing as such, but a kind of a process, something that is changing, thenI think that's quite liberating. Because unlike the the waterfalls, we actuallyhave the capacity to channel the direction of our development for ourselves toa certain degree. Now we've got to be careful here, right?

但如果你換種方式理解自己辜限， 不是一樣「事物」，而是一種過(guò)程严蓖， 處在不斷變化之中薄嫡， 我認(rèn)為這是一種解放。 因?yàn)榕c瀑布不同的是谈飒， 我們其實(shí)擁有一種能力岂座， 某種程度上可以規(guī)劃自己發(fā)展的方向态蒂。 現(xiàn)在我們要小心了杭措，對(duì)嗎？

If you watch theX-Factor too much, you might buy into this idea that we can all be whatever wewant to be. That's not true. I've heard some fantastic musicians this morning,and I am very confident that I could in no way be as good as them. I couldpractice hard and maybe be good, but I don't have that really natural ability.There are limits to what we can achieve. There are limits to what we can makeof ourselves. But nevertheless, we do have this capacity to, in a sense, shape our selves.

如果你看太多《X音素》節(jié)目钾恢， 你可能會(huì)深信手素， 我們能成為任何想成為的人。 但這不對(duì)瘩蚪。 我今天早上聽(tīng)了幾位 超棒音樂(lè)家的表演泉懦，我堅(jiān)信自己絕不可能 演奏得像他們一樣出色。 如果勤學(xué)苦練疹瘦， 我也許能有不錯(cuò)的水平崩哩， 但我真的不具備 那種與生俱來(lái)的天賦。 我們能達(dá)到的成就是有限的言沐。 我們自我實(shí)現(xiàn)的程度是有限的邓嘹。但不管怎樣，我們確實(shí)有一種能力险胰， 在一定程度上塑造自己汹押。

The true self, as it were then, is not something that is just therefor you to discover, you don't sort of look into your soul and find your trueself, What you are partly doing, at least, is actually creating your true self.And this, I think, is very, very significant, particularly at this stage oflife you're at. You'll be aware of the fact how much of you changed over recentyears. If you have any videos of yourself, three or four years ago, youprobably feel embarrassed because you don't recognize yourself.

「真我」這種東西， 并不是隱藏著需要你去發(fā)現(xiàn)的起便， 你無(wú)需內(nèi)視自己的靈魂來(lái)找尋真我棚贾， 你至少可以部份地創(chuàng)造真我。 我認(rèn)為這很重要榆综， 特別是在你們現(xiàn)今的人生階段妙痹。 你會(huì)認(rèn)識(shí)到 自己在過(guò)去幾年改變了多少。 如果你有自己三鼻疮、四年前的影片怯伊， 看著就會(huì)覺(jué)得不好意思， 你都快不認(rèn)識(shí)自己了陋守。

So I want to get that message over, thatwhat we need to do is think about ourselves as things that we can shape, andchannel and change. This is the Buddha, again: "Well-makers lead thewater, fletchers bend the arrow, carpenters bend a log of wood, wise peoplefashion themselves." And that's the idea I want to leave you with, thatyour true self is not something that you will have to go searching for, as amystery, and maybe never ever find. To the extent you have a true self, it'ssomething that you in part discover, but in part create. and that, I think, isa liberating and exciting prospect. Thank you very much.

我希望能傳遞這個(gè)訊息震贵， 我們需要做的就是相信我們能夠 塑造自己利赋，決定人生軌跡，并做出改變猩系。 佛祖曰： 「水人調(diào)船媚送， 弓工調(diào)角，材匠調(diào)木寇甸， 智者調(diào)身塘偎。」（摘自《法句經(jīng)》） 我希望大家記住這點(diǎn)拿霉， 你無(wú)須去尋找自我吟秩， 那這是個(gè)謎，也許你永遠(yuǎn)無(wú)法找到绽淘。 如果你有真我涵防， 那也是一種你一半能發(fā)現(xiàn)，而另一半能去創(chuàng)造的東西沪铭。 我認(rèn)為這觀點(diǎn)是一種解放壮池， 著實(shí)令人興奮。 謝謝大家杀怠。