第80期……费尔巴哈论宗教

感谢所有在Patreon上支持本节目的朋友，网址是patreon.com/philosophize this。

Thanks to everyone out there that supports the show on Patreon, patreon.com/philosophize this.

也感谢通过PayPal自愿打赏支持往期节目的人，还有每一位留下评论、写评价、帮助延续这种哲学对话的听众。

Thanks to the people that contribute what they want for the back catalog of the show on PayPal, and thanks to everyone out there who's leaving a comment, leaving a review, helping to keep philosophical conversations like this going between people.

没有你们，我根本做不到这些。

Could never do this without you.

我已经做这个节目好几年了。

So I've been doing this show for a few years now.

自然而然，这节目吸引的都是些爱思考、爱学习的人。

Naturally, the show attracts inquisitive people that love to learn.

既然这样，你们给我发问题也就不足为奇了。

Naturally, from there, you can expect folks are going to be sending in questions.

很多问题其实都是重复的，这很正常——一方面是因为我作为讲解者总有说不到位的地方，另一方面也符合二八法则。

And it makes sense that a lot of those questions are going be the exact same question asked over and over again, not only because they're responding to the same gaps that I leave in the episodes due to my limitations as a communicator, but also even just the Pareto principle.

对。

Right.

这事儿就这么定了，没办法。

You know, it's just the way it's going to be.

百分之二十的问题，会占到八成的提问量。

20% of the questions are going to be asked 80% of the time.

有个问题从这个播客一开播就不断有人问，一直到现在。

And there's one of those questions in particular that's been reoccurring ever since the the very inception of this podcast.

今天开头，我觉得挺值得聊聊这个的。

Think it's worth talking about a little bit today at the beginning of the episode.

问题是这样的：

And the question is this.

2016年的哲学家是谁？

Who are the philosophers of 2016?

我们这个时代，谁算得上哲学家？

Who are the philosophers of our modern day?

更具体点说，刚听这个播客的新听众，通常都会先听前几期。

More specifically, people just starting out on the podcast often listen to the first few episodes of the show.

你知道吧，咱们现在聊的是古代的事儿。

You know, we're we're we're talking about antiquity.

说的是他们那个时代真正的超级巨星。

We're talking about veritable superstars during their day and age.

对啊。

Right.

苏格拉底、柏拉图、亚里士多德。

Socrates, Plato, Aristotle.

我觉得人们一看到这几位，就开始糊涂了。

I think people see those guys and they and they start to get confused.

这完全能理解。

And it's totally understandable.

我刚开始研究哲学的时候，这个问题问了自己十几遍。

I asked this question a dozen times at the beginning of my philosophical inquiry.

我看着苏格拉底、柏拉图、亚里士多德，琢磨他们对周围人的影响有多大。

I looked at Socrates and Plato and Aristotle and and their level of influence on all the people around them.

于是我问自己，我们这个时代谁是柏拉图？

And I asked myself, who is the Plato of our day and age?

谁是亚里士多德？

Who's the Aristotle?

谁是苏格拉底？

Who who's the Socrates?

是尼尔·德葛拉司·泰森吗？

Is it is it Neil deGrasse Tyson?

是教皇方济各吗？

Is it Pope Francis?

是那位前《名人学徒》主持人、未来可能成为美国总统的先生吗？

Is it is it former host of the celebrity apprentice and future president of these great United States, Mr.

唐纳德·J.

Donald J.

特朗普？

Trump?

幸运的是，我觉得答案谁都不是。

Well, lucky for us, I think the answer is none of these people.

除非你故意挑拣柏拉图、苏格拉底和亚里士多德身上的某些特质，不然这个问题的答案其实很简单——就是哲学家本人。

And unless you want to cherry pick specific details about Plato, Socrates and Aristotle, I think the answer to this question of who is the Plato of our era is simply a philosopher.

人们总爱说，脱口秀演员才是我们这个时代的思想家。

You know, people like to say things like stand up comedians are the philosophers of our time.

科学家才是我们这个时代的思想家。

Scientists are the philosophers of our time.

不，思想家就是思想家，没别的。

No, the philosophers are the philosophers of our time.

我们这个时代真正的柏拉图，说起来可能有点无聊，其实就是当下最值得关注的那位哲学家。

The Plato of our time, as boring as it is, is really just whoever the most noteworthy philosopher ends up being of this era.

我觉得大家默认，要是真有柏拉图或苏格拉底活在今天，他们肯定满世界刷存在感。

You know, I think the assumption is that if there was a Plato or a Socrates alive today, that they'd be everywhere.

他们肯定会无处不在。

They'd be ubiquitous.

他们早就上《早安美国》了。

They'd be on Good Morning America.

他们还会出现在分屏里，讨论国家的未来。

They they'd be on a split screen talking about the future of the country.

作为人类，到今天早该学会臣服于他们那种惊人的智慧了。

As a species, by now, we would have learned to just yield to their their profound genius.

对吧？

Right?

但现实是，我们早就没了苏格拉底那种家喻户晓的公共人物。

But in reality, we're far from the days of somebody like a Socrates being known as a public figure.

我们也不再有像阿里斯托芬那样在戏剧里调侃他的时代了。

We're we're far from the days where a playwright like Aristophanes can do a cartoonish impression of him in a play.

雅典的普通观众走进剧场，一听就笑得前仰后合，因为他们完全懂他在说什么。

And the average citizen of Athens walking into that theater is just going to be dying laughing because they know what they're talking about.

你想想，要是今天也有这种事，会是什么样。

I mean, just imagine the equivalent of that today.

你想想，要是哪部好莱坞电影里有人模仿艾萨克或者彼得·辛格，会怎么样？

Imagine if in a Hollywood movie somebody did an impression of of Isaac or Peter Singer.

根本没人知道他们在说谁，更别提欣赏这个模仿了。

Nobody would even know who they're talking about, let alone appreciate the impression.

我觉得这背后有几个原因。

And I think this is for a couple reasons.

最主要原因就是，现在搞哲学的人太多了，跟古希腊那会儿没法比，很多真正了不起的学者，反而被淹没在人海里了。

Probably the most prominent reason is that there's just so many people conducting philosophy in today's world in comparison to the days of antiquity, that many of these people that are doing amazing work out there just sort of get lost in the crowd.

所以我觉得，这个节目正朝着一场哲学复兴的方向走。

And this is why I think the show is heading for a renaissance people.

我一直觉得，这节目最黄金的时期，就是当我们真正切入当代哲学的时候。

You know, I've always thought that the golden age of this show was going to be once we arrive at contemporary philosophy.

你可以把西方哲学的正典看成两大部分。

Try to think of the canon of Western philosophy as sort of a a two part thing.

一部分是庞大的基础体系，从古希腊一直到尼采，差不多到二十世纪初，这些都算是必读的经典。

One part being this massive baseline of philosophical understanding, this this sort of required reading from antiquity to, say, Nietzsche right around the beginning of the twentieth century.

再往后，你可以把哲学看作是一系列越来越贴近我们生活的思想。

And think of it beyond that point as a collection of philosophy that becomes progressively more relevant to us.

我们做的节目越多，就越能用第一部分学到的工具，去分析那些至今仍在影响我们的观念。

The more episodes we do, where we use these tools that we've garnered in the first section to analyze ideas that still are persisting to this day.

说真的，我心里头有一部分特别喜欢。

You know, there's just a part of me.

我特别爱挖掘那些被忽视的哲学家的思想——他们通常不会出现在普通人了解的哲学概览里，但他们其实提出了很多深刻的观点。

There's a part of me that loves to unearth these ideas of of the underappreciated philosophers, philosophers that usually aren't a part of this general overview of philosophy that most people get, but they actually had some really profound ideas.

今天我们要聊的这个人，就是这样一位人物。

Well, the person we're gonna be talking about today is one such person.

他叫路德维希·费尔巴哈。

His name is Ludwig Feuerbach.

历史上很多哲学家之所以被遗忘，原因多种多样，就像我刚才说的那样。

Now philosophers throughout the centuries get lost into the ether like I'm talking about for a lot of different reasons.

费尔巴哈之所以没人提，大概是因为他就像在两栋摩天大楼中间开了一家柠檬水摊。

Probably the biggest reason Feuerbach never gets talked about is that he's sort of like if you built a lemonade stand in between two giant skyscrapers.

我这么说是什么意思呢？费尔巴哈的处境特别尴尬：他既是黑格尔的学生，后来又深深影响了卡尔·马克思。

And what I mean by that is that Feuerbach had the unfortunate demise of being a student of Hegel and a huge influence on Karl Marx.

他一辈子都用大家一眼就能认出的黑格尔视角分析世界，可他的理论又成了那位——说他是本世纪最有影响力的哲学家都不为过——马克思思想的重要基础。

So being somebody that looks at the world for most of his life through what is a very identifiable Hegelian lens to people and somebody whose work goes on to be the foundation for some of the ideas of the most influential philosopher of the century, maybe ever.

你想想也知道，大家自然而然就慢慢忽略掉他了。

You can imagine how people might start to forget about him a little bit.

但今天我就要告诉大家，他的思想根本不该被遗忘，而且我们所有人都能从他的理论里学到受用的道理。

But I'm here to tell you his ideas are far from forgettable, and I think there's a a piece of advice that we can all take from this.

你听我说啊

Listen to me.

你说这事儿狂不狂？

Listen to the the sheer arrogance of that.

各位听着啊

Hey, guys.

那我今天就主动说句可能会让你们更讨厌我的大实话

Let me give you a completely unsolicited piece of advice that's gonna make you resent me a little bit more.

有时候，我觉得我们这辈子能学到的最深刻的道理，恰恰来自那些完全想不到的老师——那些话乍一听没啥，回头还得自己琢磨半天才懂。

Sometimes the the greatest lessons that we can learn in this world, I think, are ideas given to you by a highly unlikely teacher, the kind of ideas that got to do a little bit of digging afterwards to find out what they meant.

我人生里最震撼的顿悟，从来不是来自那些看着像大学教授的人。

Some of the greatest epiphanies I've ever had haven't come from people that look like college professors.

而是来自一些意想不到的地方。

They've come from unlikely sources.

比如便利店那个小哥，或者我跟一位挺和善的流浪汉聊过的那场天。

You know, the the guy down at the convenience store, a conversation that I had with a nice homeless gentleman.

关键是，如果你是个爱问问题、真心想多学点东西的人，别把老师局限在那些‘看起来像老师’的人身上。

Point is, if you're one of these inquisitive people that are truly interested in learning as much as you can, Don't relegate your teachers to only people that look like teachers.

费尔巴哈就是个绝佳的例子，他这种不起眼的来源，其实藏着特别珍贵的宝藏，就埋在表面底下，等你去挖。

And I think that Feuerbach's a great example of one of these unlikely sources that have these precious hidden gems buried just underneath the surface that we got to find.

就像那些晚上电视里总出现的老人，戴着遮阳帽，拿着金属探测器，跑到海滩上，一找到别人丢的婚戒就乐得又笑又拍手——那戒指八成还毁了一段婚姻呢。

I mean, kind of like, you know, much like those old people on late night TV that go on to the beach with their metal detectors and their visors, and they gleefully laugh and clap as they find somebody's lost wedding ring probably destroyed their marriage.

我的意思是，咱们这些爱探索的人，也该拿起自己的‘金属探测器’和遮阳帽，去哲学的沙滩上，找找那些被遗忘的婚戒。

My point is we, as inquisitive people, should figuratively speaking, go out there with our metal detectors and visors and look for these lost wedding rings in philosophy.

我的意思是，如果我告诉你，我这辈子听过最深刻的一句话，竟然来自这段引文，你会怎么想？

I mean, what would you say if I told you that one of the most profound points I'd ever heard in my life came from reading this quote?

你听好了，这段话是这么说的：

Listen to this quote.

上帝因爱而舍弃了自己，我们也应因爱而舍弃上帝。

As God has renounced himself out of love, so we out of love should renounce God.

因为如果我们不把上帝献给爱，那我们就是把爱献给了上帝。

For if we do not sacrifice God to love, we sacrifice love to God.

尽管这句话讲的是爱，但最终我们得到的，却是那个被宗教狂热扭曲的、邪恶的上帝形象。

And in spite of the predicate of love, we have the God, the evil being of religious fanaticism, end quote.

听到这段话，你脑子里第一反应是什么？

What do you think about when you hear that quote?

如果你跟我一样，我第一次读到的时候，第一反应其实是：‘哦，对啊。’

Well, if you're anything like me, when I first read it, well, first you say, oh, yeah.

真的。

Yeah.

这话说得真在理。

That's that's a good point.

我懂你的意思。

I understand that.

说实话，你根本听不懂他在讲啥。

And really, you have no clue what he's talking about.

我一开始还以为是哪个14岁小孩圣诞节得了本词典，瞎堆词呢。

Really, I thought it sounded like a a 14 year old kid got a thesaurus for Christmas.

但其实呢，它看着这么难懂，是因为脱离了上下文。

But in reality, the reason it seems so incomprehensible is because it's out of context.

我的意思是，你得读完他整段论述，才能对费尔巴哈有顿悟，光看这一句，表面根本讲不通——因为你得先搞懂他一生中层层递进的那些观点。

I mean, this is the paragraph you'd be reading when you had an epiphany about Feuerbach, but it doesn't make any sense on the surface because you have to understand all the arguments he makes before it over the course of his life.

今天咱们就来聊聊这个。

That's what we're going to talk about today.

等你明白他的出发点，你对上帝、爱和人性的理解，都会豁然开朗。

And when you understand where he's coming from, it will brought it will broaden your horizons about God and love and human beings.

从这儿开始，就能很自然地搭起一座通往黑格尔和马克思思想的反宗教桥梁。

And really, from there, just form a very useful anti religious bridge between the thought of Hegel and Marx.

说实话，我也不确定。

Yeah, I don't know.

我觉得花半小时聊这个，挺值的。

That just seems like a pretty good way to spend half an hour to me.

那咱们就直接开聊吧。

So let's do it anyway.

这期节目我琢磨了好几个星期，一直在纠结到底从哪儿切入最合适。

So I've been thinking about this episode for a couple of weeks now, and I've been sort of agonizing over where exactly the best place is to start with all this.

不管想多少遍，最后我总会绕回费尔巴哈反复提到的那个概念。

And no matter how many times I think about it, I pretty much always circle back around and come to this concept that Feuerbach talks about ad nauseam.

他管这叫自我意识。

It's a concept called self consciousness.

自我意识。

Self consciousness.

我不是在说这个词平时的用法。

I'm not talking about the way that that term is conventionally used.

我不是说，哎呀，我因为节假日长了点小肚腩就觉得自己很不自在。

You know, I'm I'm not saying like, oh, I'm I'm self conscious about this this muffin top that I got over the holidays.

我说的是哲学里的一个概念。

I'm talking about a concept in philosophy.

我说的是那个时代人们广泛讨论的东西，如果你读这些原始文本，这个概念很容易变得混乱、太抽象，让人根本摸不着头脑。

I'm talking about something that's being widely discussed during this period in history, a concept that if you're reading these source texts can become very easily convoluted and overly cerebral and really tough to relate to.

但我觉得，作为现代人，想理解这个充满哲学意味的‘自我意识’，有个挺好的切入点——就是问一个我们每个人都曾在心里问过的问题。

But I think a pretty good way that we, as modern eyes and ears, can sort of get our foot into the door of considering this philosophically loaded term of self consciousness is by asking a question that I think we've all asked ourselves at some point in our life.

到底是什么，让人类这个物种跟自然界其他所有生物不一样？

What is it really that differentiates human beings as a species from all the other species in nature?

这答案可没那么容易。

Well, this is far from an easy answer.

对吧？

Right?

我的意思是，这个问题背后其实藏着一个很大的前提假设。

I mean, that question, we're we're operating with a pretty massive assumption as a foundation of that question.

你看，我觉得人们对这个问题的回答，大概会分成两种主流看法。

See, because, I mean, I think there's two main ways people are gonna be thinking about their answer to this question.

一种是，人类和其他所有物种根本没什么区别。

One of which is there is absolutely nothing that differentiates human beings from all the other species.

事实上，我们所谓的‘物种’，不过是为了方便分类、整理自然界里那些纷繁复杂的东西，才人为贴上的标签。

That in fact, these things we call species are really just convenient labels that we, as human beings, use to help us with the really daunting task of categorizing and organizing all of these things in the natural world.

我们平时说的物种，其实就是大自然这本巨大档案里不同的文件夹而已。

Species, at least as we think of them, are really just different tabs in this giant card catalog of nature.

持这种观点的人会说，我们走进自然，看到青蛙、马、牛，就习惯性地把它们打包成一个个整齐的‘物种’，其实这只是方便而已，这些分类根本就是幻觉。

You know, the people that hold this position would say that we go out into nature and we see things like frogs and horses and cows, and we like to organize them into these little neat packages that we call species out of convenience, when in reality, all of those labels that we created are just an illusion.

从本质上讲，我们其实都是同一个存在。

In reality, we're all the same being, so to speak.

我们都是同一种生命进程的体现，被赋予了同样的生命本质。

We're all manifestations of the same process of life that's been imbued into us.

我们说到底，其实都属于同一个物种。

We're all the same species, so to speak.

你看，青蛙、马和人类，不过是同一个进化链条上的不同节点罢了。

You know, a frog, a horse, and a human being are at different points along the very same evolutionary continuum.

我们之所以有这些不同的特征，只是因为祖先所处的环境不一样。

We just happen to have different characteristics because of whatever environmental conditions our ancestors happened to have lived in.

如果从这个角度看，所谓的不同物种，其实只是亿万年来为适应生存而演化出的不同特征而已。

Now if you think about it in that sense, we would all be the same species quote unquote, just with different characteristics that have been useful for the sake of survival over the course of billions of years.

不过咱们先慢点，很多人可能会问：就算真是这样，那又怎么说明‘物种’这个概念不成立呢？

Now let's slow down for a second because many of you may be asking, okay, well, even if that was the case, how does that make the notion of a species invalid?

答案是：它并没有不成立。

And the answer is it doesn't.

但它的含义变了。

But the implications change.

对吧？

Right?

当然。

Sure.

在这样的观点里，‘物种’这个概念并没有消失。

The the idea of a species doesn't cease to exist in this person's worldview.

但持这种看法的人只是认为，我们把青蛙称作一个物种，不过是为了方便管理的一种实用做法。

But the people that hold this position just acknowledge that us labeling a frog a species is nothing more than a pragmatic organizational tool.

青蛙本身并不是进化路上的终点。

The frog itself is not some evolutionary endpoint.

它只是我们所有人所处的这条进化长河中，一个不断移动、不断适应的目标。

It's a constantly moving and adapting target along this continuum that we all exist on.

如果你只看一代青蛙，或者看两代、三代、五代，你可能会误以为青蛙就是最终形态，因为在这段时间里，它看起来没什么变化。

Now over the course of one lifetime of looking at frogs or over the course of two, three, five lifetimes of looking at frogs, we might mistakenly conclude that the frog was some sort of final product because not much has changed about the frog in that time.

但事实上，这些人会说，青蛙到底是什么，其实一直在微小地变化着。

But in reality, these people would say, what a frog is is always changing very slightly.

它是个移动的目标，如果你活在一千年后，想了解当时沼泽里蹦跶着、弹班卓琴的家伙长什么样，你绝不会拿我们现在收集的这些数据当参考。

They're a moving target, and that if you lived a thousand years from now, you certainly wouldn't read the data we're acquiring now about frogs if you wanted to find out what was hopping around and playing the banjo in your local swamp.

现在，人们过去常常这么想：青蛙是一种终点。

Now, the other way people think about this question, especially historically, is that frogs are some sort of endpoint.

他们看青蛙、马、牛这些动物，觉得它们之间差别特别明显，各有各的特征。

They look at things like frogs and horses and cows, and they see that there are very obvious differences between these creatures, certain characteristics that distinguish them from each other.

如果你这么想，很自然就会觉得，咱们得去大自然里，研究成千上万、甚至上百万只青蛙，搞清楚它们到底有哪些独一无二的特点。

And a common place to go from here, if this is the way that you're thinking about it, is that it's a good idea for us to go out into nature and study thousands of frogs, millions of frogs to try to find out better what those distinguishing characteristics are.

换句话说，就是到底什么让一只青蛙成为青蛙。

In other words, what makes a frog a frog.

这说白了，不就是古人的想法嘛，对吧？

So this is I mean, is antiquity in a nutshell, right?

他们觉得存在一个完美的‘青蛙原型’，所有青蛙都在模仿它，没有哪一只能完全体现‘青蛙’的真谛，但总有个理想模板，每只青蛙都只是它的复制品。

There is an ideal form of a frog that these frogs are all emulating, that no one frog perfectly embodies what a frog is, but that there's some ideal, some recipe that these individual frogs are all facsimiles of.

费尔巴哈把物种的这些特征叫作‘能力’，但对他来说，这‘能力’不止是表面特征，还关乎我们为什么能拥有该物种的主观体验。

Now Feuerbach, he refers to these distinguishing characteristics of a species as powers, but to him powers extend even further beyond characteristics, I mean, into what makes it possible to have the subjective experience of that species at all.

不过，从这儿自然就引出一个问题。

But, anyway, the one question naturally follows from here.

青蛙有其独特的能力。

Frogs have powers.

马也有它们的能力。

Horses have powers.

那作为人类，到底什么是让我们成为人类的本质特征？

What are the distinguishing and requisite characteristics of being a human being?

我的意思是，我们也是一个物种，对吧？

I mean, we're a species.

没错。

Right?

对费尔巴哈来说，这个问题的答案就是：我们有自我意识。

Well, for Feuerbach, the answer to that question is that we are self conscious.

在继续之前，我得先说明一下，我待会儿要讲的这些论点，都不是决定性的证据。

Now keep in mind before I read these arguments real quick, none of these arguments are knockdown arguments.

其实这些观点远比我这里简化的版本要复杂得多，但为了节省时间，也为了能尽快讲到费尔巴哈那些更精彩的观点，我只能先给大家一个简化版的解释，麻烦大家多包涵。

Many of them are far more nuanced than what I'm presenting here, but for the sake of time, for the sake of getting to the more interesting points that Feuerbach makes, I sort of have to give a a a bridged version of how he sees the human condition, so bear with me.

明白吧？

Alright?

总之，作为人类，我们独有的特点是自我意识。

Anyway, uniquely, as humans, we are self conscious.

对费尔巴哈来说，这意味着我们能分清你和我的界限在哪里。

And what that means to Feuerbach is that we have the ability to distinguish the difference between where you end and I begin.

由此，我们意识到自己是个体，但同时也是比我们自身更宏大的物种的一员，而周围其他的人也是这个物种的成员。

Now from there, we have sort of a self awareness of the fact that we're an individual member of something much greater than ourselves known as a species and that other human beings out there around us are also members of that species.

费尔巴哈认为，作为生物，我们有一种独特的能力：作为主体去遇见另一个主体，认出它和自己是分开的，并思考这一切意味着什么。

Well, Feuerbach saying is that we have a very unique ability as a creature to be a subject and encounter another subject in the world, recognize that it's separate from ourselves and consider all the implications of that.

接下来，费尔巴哈说，这种自我意识的能力，据我们所知，是人类独有的。

Now, from here, Feuerbach says that this ability to be self conscious, as far as we know, is something unique to our species.

对他来说，人类之所以最感到充满活力、快乐和健康，正是因为我们在运用这种自我意识的能力——这绝非偶然。

And it's no coincidence to him that human beings always feel the most alive and happy and healthy when they exercise this ability to be self conscious.

这正是让我们成为人类的根本特征。

It is the distinguishing characteristic that makes us human.

他的意思是，青蛙根本不可能体会到当一个人是什么感觉。

What he's saying is that a frog could never experience what it's like to be a human being.

它没有自我意识的能力。

It doesn't have the ability to be self conscious.

这就把我们放在了一个非常特殊的位置上。

That puts us in a very unique place.

正因为如此，费尔巴哈说，不管我们有没有意识到，我们最终都会极度偏向于自己看待世界的方式。

Now because of this, Feuerbach says, that whether we realize we're doing it or not, what we end up doing is becoming really biased towards the way that we orient ourselves to the world.

我们会开始对人类这个物种产生强烈的偏见，而且会做两件事。

We start to be very biased about our species, and we start to do two things.

第一，我们会把那些让我们感觉最充实、最快乐、最有活力的东西，

One is we start to see these things that make us feel most alive and happy and healthy.

也就是自我意识的体现，看作是他所说的‘完美’或值得追求的美德。

The exercising of our self consciousness as what he calls perfections or sort of virtues to strive for.

没错。

Right.

我们现在是在做价值判断了。

We're making value judgments now.

第二点是，就像那只青蛙或那匹马一样，我们每个人也都永远无法完美体现人类这个物种的整体面貌。

And the second thing we do is that we realize that much like the individual frog or the individual horse, we as individual human beings will never be a perfect representation of what the human species is as a whole.

可惜的是，跟青蛙或马不一样，我们偏偏意识到了这一点。

Now, unfortunately for us, unlike the frog or the horse, we're self conscious of that fact.

我们清楚地知道这事。

We're aware of it.

结果呢，心里就产生了某种矛盾感。

And what happens is it creates a sort of dissonance within us.

我们不喜欢这个事实——它确实是真的。

We don't like the fact that that's true.

我们不喜欢自己只是人类这个整体里有缺陷的个体。

We don't like the fact that we're these flawed individual aspects of a larger whole that the species.

费尔巴哈说，正是这种矛盾，这种由自我意识带来的、不可避免的负面感受。

And Feuerbach says that it's this dissonance, this inevitable bad feeling born of self consciousness.

这就是为什么人类创造了宗教这种制度。

This is the reason why human beings created the institution of religion.

等等，我们先退一步说。

Now, let's back up for a second.

我懂，费尔巴哈的意思是这样。

I get it, Feuerbach.

我们都因为自己只是庞大物种中有限又不完美的个体而感到难受。

We're all feeling bad about being such finite, imperfect aspects of a larger totality known as a species.

但为什么偏偏要创造宗教呢？

But why create a religion?

这中间的逻辑是怎么自然推出来的？

Why does that naturally follow?

为什么不干点别的？

Why not create anything else?

为啥不盖个鸟窝呢？

Why not create a birdhouse?

因为你对这个感到愤怒。

Because you're mad about that.

费尔巴哈说，原因就在于问题的本质。

And the reason why, Feuerbach says, is because the nature of the problem.

我们意识到，人类这个物种本身是一个完美的整体，而我们只是这个完美的拙劣复制品。

We realize that the human species is itself a perfect entity and that we are this relegated facsimile of that perfection.

他说人类物种是完美的，并不是说你打开早上五点的新闻，看不到人们在黑色星期五为了抢Xbox互相踩踏。

And when he says the human species is perfect, he's not saying that you can't turn on the 05:00 news and see people trampling each other for an Xbox on Black Friday.

他的意思是，这个物种会一直延续下去。

The point that he's making is that the species the species is going to continue to live on.

就算那些在沃尔玛踩踏别人的人死了，人类这个物种也还会继续存在。

It's going to live on long after the people that trampled somebody at Wal Mart have lived and died.

明白了。

All right.

这个物种本身，恰恰体现了什么是人性。

The species itself is emblematic of what it means to be human.

我们只是一个个普通人。

We're just individuals.

就在这里，费尔巴哈对宗教做出了他一生中最尖锐、最刺痛的批评，也是他最出名的观点。

And it's right here that Feuerbach makes the most stabbing critique of religion that he would ever make in his life and probably the thing he's most famous for.

费尔巴哈说，历史上人类面对这种深深的失落感时，会把当时自己文化里最推崇的人性美德，统统拿过来。

Feuerbach says that what humans have done throughout history with their theology in response to this horrible feeling is take whatever virtues their culture thought were the pinnacle of what a human being is at that time.

然后把这些品质，直接套在他们的神身上。

And they sort of superimposed them as qualities that their God possesses.

没错。

Right.

那些我们自己该去追求的品质，那些我们希望神能认可我们拥有的特质。

Qualities that they should strive for, qualities that they hope their God will give them recognition for embodying.

他说，多巧啊——我们造的神，刚好就是宽容、有爱心、仁慈这些我们自己想拥有的人性优点。

He's saying how convenient that we, you know, for example, how convenient that we make our God tolerant and loving and benevolent human characteristics.

对吧？

Right?

多巧啊，人类历史上给神赋予的每一种特质，都是当时那个时代所推崇的美德。

How convenient that every characteristic human beings have ever assigned to a god is a virtue of their time period.

他说：‘在对无限的意识中，意识的主体所面对的，正是自己本性的无限。’

He says, quote, In the consciousness of the infinite, the conscious subject has for his object the infinity of his own nature.

他说的原话就是这些。

End quote.

费尔巴哈的意思是，归根结底，宗教其实就是人类学。

What Feuerbach saying is that religion, when it comes down to it, is really just anthropology.

就是研究人本身的学问。

It's the study of human beings.

因为看看过去的那些宗教，它们简直就像一面镜子，照出了当时那个社会的文化价值观。

Because by looking at the religions of the past, they're almost like a mirror that reflects the values of the culture of whatever time period the religion was created and practiced in.

真有意思。

Very interesting.

你知道吗，有些人特别爱重复这句话。

You know, people with certain face like to repeat the maxim.

上帝按照自己的形象创造了我们。

God created us in his image.

费尔巴哈却说，说不定是我们按照自己的形象创造了上帝。

Here's Feuerbach saying that maybe we created God in ours.

他说：‘宗教是人类心灵的梦。’

He says, quote, religion is the dream of the human mind.

但即使在梦里，我们也不是在虚无或天堂里遇见自己，而是在大地上，在现实的世界中。

But even in dreams, we do not find ourselves in emptiness or in heaven, but on earth, in the realm of reality.

我们只在想象的绚丽光芒中看到真实的事物，而不是在现实与必然的平淡日光下。

We only see real things in the entrancing splendor of the imagination and can increase instead of the simple daylight of reality and necessity.

所以，我对宗教、思辨哲学和神学所做的，不过是睁开它的眼睛，或者说，把它的目光从内在转向外部。

Hence, I do nothing more to religion and to speculative philosophy and theology also than to open its eyes or rather to turn its gaze from the internal towards the external.

他说完啦。

End quote.

他想表达的是：看看我们自己干了些什么。

What he's saying is, look at what we've done.

看看我们自己。

Look at us.

这就是我们对费尔巴哈做的事。

Here's what we've done to Feuerbach.

我们环顾四周，心想：天啊，这世界上真有不少人行为糟糕透顶。

We've looked around us and said, Man, there's some really messed up people in this world.

瞧瞧他们。

Look at them.

真希望他们别那样行事。

I sure wish they didn't act that way.

要是他们不那样做，那可就太棒了。

By golly, that'd be really cool if they didn't act that way.

于是我们幻想出一个超自然的存在，它就那样行事，然后还真信了它存在。

Then we imagined a supernatural being that acts that way, and then we've convinced ourselves that it exists.

费尔巴哈，问题不光是你信了根本不存在的东西，更糟的是，你已经忘了最关键的一点。

Now, the problem with that, Feuerbach, is not only that you believe in something that doesn't exist, but also you've lost sight of the most important point.

这些都是人类自身的特质。

These are all human characteristics.

我们把这些仁爱、慈悲、善良的品质赋予了神，但其实它们本来就是属于我们人类的。

These traits of benevolence and love and kindness that we've conferred onto this God, these belong to us, the human beings.

费尔巴哈说，干嘛不把全部精力都放在践行这些美德上呢？何必被那些神话传说、来世的地位、或者你因为琢磨邻居的伴侣而该下哪层地狱搞得心神不宁？

Feuerbach says, why not focus 100% of your effort on embodying those virtues rather than getting all distracted and lost by the by the lore and your position in the afterlife and and what circle of hell you're going to go to for thinking about your neighbor's domestic life partner in the wrong way?

为什么不干脆只关注你自己的行为呢？

Why not focus on your behavior exclusively?

这正是费尔巴哈的核心观点。

This is Feuerbach's main point.

如果这话说得对，那可真是个特别有意思的观点。

Now, if this is true, it's a pretty fascinating point.

对吧？

Right?

我的意思是，要是真这样，那改变的东西可太多了。

I mean, think of everything that changes if this is true.

当然，一方面他确实对宗教进行了非常尖锐的批判。

Admittedly, of course, on one hand, he's pretty ruthlessly critiquing religion here.

这简直像在放火。

That's just firebox.

抱歉。

Sorry.

他其实想说，这九百多种有神论对世界的解释，并不是在崇拜某个真实存在的神，而只是反映了各自文化当时认为人类该追求的理想。

He's essentially saying that the the what the 900 plus theistic interpretations of the world have been laid out aren't actually appealing to some being that exists more to whatever their particular culture saw as an ideal to strive for as a human being during their time.

他当然在这么说，但他还做了别的事。

He's certainly saying that, but he's doing something else.

他某种程度上，其实是在为宗教正名。

He's also sort of legitimizing religion in a way.

对吧？

Right?

这件事我以前从来没想过，大概是一年半前，或者一年前才突然意识到的。

This is something I never really considered until about a year and a half ago, maybe a year ago.

我的意思是，我们现在生活在一个对宗教持批评态度的人，往往把宗教传说当成毫无意义的童话故事的世界里。

I mean, we live in a world where critics of religion often see the lore surrounding a religion as a meaningless fairy tale.

那干嘛还要花时间去读这些胡扯的东西？

Now, why waste your time reading all this nonsense?

这些故事，不就是两千年前某个在沙漠里的人编出来，想解释一切的吗？

Is this some story, some dude in a sand dune cooked up two thousand years ago to try to make sense of everything?

对吧。

Right.

我们确实活在这样的世界里。

We live in that world.

但费尔巴哈说，我们其实不必用这种眼光来看这些圣典。

But here's Feuerbach saying that we don't have to view these holy books in that light.

也许它们并不是完全没用的。

Maybe they aren't entirely useless.

也许我们可以把它们看作历史文献，或者人类学意义上的艺术作品，帮助我们理解人类道德的进步。

Maybe we can view them as historical documents, anthropological works of art to help us understand the moral progress of humanity.

比如，看看俄耳甫斯教的神祇，还有他们当时对人们行为的那些劝诫，别带着敌意把它们当成毫无意义的童话，一堆乱搞的神明，而应该把它们看作是古希腊人眼中做人最该有的样子。

For example, by looking at the gods of Orphism and all of the recommendations they had for people's behavior at the time, by interpreting that not hostilely as, you know, a meaningless fairy tale, a pantheon of sexually promiscuous gods, but more of a representation of what ancient Greek society viewed as the best way to live as a human being.

这样我们就能深入了解当时人们的心理状态。

We can potentially learn a lot about the psychology of the people living back then.

再说一遍，如果你把历史上所有宗教挨个儿摆出来，当成人类学的记录来看，我们其实能从中学到很多关于人类道德演进的东西。

And, again, not to mention the fact that if you stack up every religion back to back that's ever existed and look at them as anthropological records, we could potentially learn a lot about the moral progress of humanity.

关键是，对费尔巴哈来说，宗教根本不是没用的东西。

Point is, religion is not a useless thing to Feuerbach.

它其实是个了不起的资源。

It's actually an incredible resource.

只是它不是神启的产物。

It's just not a divinely inspired resource.

这大概就是为什么很多信教的人对他的看法都很矛盾。

And this is probably why a lot of people that are religious kind of have mixed feelings on the guy.

我的意思是，一方面，他确实是个宗教的激烈批评者。

I mean, on one hand, he's an ardent critic of religion.

但另一方面，他在批判宗教的方式上却非常独特。

But on the other hand, he's very unique in how he approached the task of being a critic.

他堪称是唯一一个真正试图理解信徒内心体验的宗教批评者。

He's he's notorious for being the only critic of religion that really tries to understand the experience of the religious follower.

他努力从信徒的角度去理解宗教，就像他们自己那样。

He tries to understand a religion the way that a believer in the religion would understand it.

从内部看，宗教到底是什么感觉？

Like, what is it like from the inside?

当你真正实践宗教的时候，那种感受是怎样的？

What does it feel like when you're actually practicing the religion?

他这么做，是为了搞清楚：人们为什么这么做？

He's doing this to try to understand why are people doing this.

他曾经说过，宗教首先是作为一种实践存在的，之后才成为一种理论对象。

You know, he famously said that religion is an object of practice long before it becomes an object of theory.

所以对他来说，真正实践宗教的人，并没有意识到自己是在把理想中的人性投射到神的原型上。

So to him, yeah, the person actually practicing a religion doesn't realize they're projecting their own definition of an ideal human onto this god archetype.

但费尔巴哈会说，这其实未必是坏事。

But Feuerbach would say that's really not necessarily a bad thing.

事实上，他认为宗教是我们通向自我认知的第一步。

In fact, he says in many ways, religion is the first step that we ever took towards arriving at self knowledge.

它就像一块石碑，

It's a tablet form.

一种方便的方式，让人类最初能接触到一些关于理想人格的启示。

It's a convenient way that human beings can at least initially arrive at some knowledge about the ideal traits to strive for in their life.

从这个角度看，这些年来神学的每一次进步——当一种宗教超越另一种，新的又超越旧的——费尔巴哈都觉得，这一切都是人类逐步走向自我认知的过程。

And in this sense, every advance in theology over the years, as religions transcend other religions and the new ones transcend those ones, Feuerbach thinks that all of this movement can be seen as an advance towards the human species ultimately arriving at self knowledge.

我猜你也能听出这里面浓浓的黑格尔味道。

I'm sure you sense a lot of Hegel in there.

这确实是个非常黑格尔式的观点。

He's it's a very Hegelian concept.

毕竟，他就是黑格尔的学生。

Again, he's a student of his.

但有一点是肯定的，他这么一说，其实已经暴露了他的立场。

But one thing's for certain, just by saying it like that, Feuerbach's kind of showing his hand.

对。

Right.

我的意思是，你说事情在进步，就等于默认了有个终点在等着被抵达。

I mean, to say that things are progressing in any sort of way is to say that there's some sort of end goal that they're progressing towards.

费尔巴哈本人并不信教，但他会把人类历史上各种宗教挨个儿拿来对比研究。

Well, Feuerbach is not a follower of religion himself, but he looks at the religions back to back throughout human history.

他把这些宗教当数据来分析，想找点规律。

He analyzes them, looks at them for some sort of data.

在他看来，从一开始，所有宗教的发展其实都在朝一个终极目标迈进——那就是基督教。

And what he thinks is that what all of these religions have been progressing towards from the very beginning, the ultimate religion that ever existed is Christianity.

基督教，第一版。

Christianity one.

成了，美国做到了。

We did it, America.

不管怎样，他觉得这是终极宗教，是因为你去问任何其他宗教的信徒，都不如问基督教徒更能听到‘上帝就是爱’这种说法。

Anyway, his reason for saying that this is the ultimate religion is because if you talk to the followers of Christianity more than any other religion out there, you will find the sentiment being expressed that God is love.

爱，这本身就是一个概念。

Love is a concept.

费尔巴哈老是谈这个，说上帝就是爱，基督教整体上就是这样。

Feuerbach talks a lot about, you know, God is love and Christianity across the board.

不管你属于哪个教派，不管是觉得得往头上洒水才能上天堂，还是觉得得割包皮才能进天国，

Pretty much no matter what denomination you come from, whether you're you think that water needs to be sprinkled on your head to get into heaven, whether you think you got to cut skin off of your genitals to get into heaven.

这些细枝末节的差别都不重要，费尔巴哈说，唯一不变的始终是那句：上帝就是爱。

All these minor differences aside, Feuerbach says one constant typically remains God is love.

他真正想说的是，人类最崇高的体现就是爱，而爱，是我们所有人这辈子都该不断追求的最高美德。

Now, what he's saying is that the ultimate expression of the human species is love, and that above all else, love is the virtue that we should all endlessly strive for.

我反反复复翻了他的论点，想找出哪怕一点点能让我信服的理由，为什么我也该认同这个观点。

Now, I scoured his arguments for why he feels this way over and over again, trying to find something that's even remotely compelling as to why I should believe this too.

说实话，我对这个话题特别着迷。

To be honest with you, I'm fascinated by the subject.

我老听见人说爱是最高的美德，可我真搞不懂这说法到底基于什么，但我又特别感兴趣。

I hear people express the sentiment that love is the ultimate virtue all the time, and I I I don't personally really get what it's founded, and I'm really interested in it.

我的意思是，别人爱我的时候，确实比恨我的时候让我感觉好多了。

I mean, I know that I like it more when people love me than when they hate me.

我知道，当我爱别人的时候，自己心里也特别踏实。

I know that I I feel good when I love someone else.

我也明白，如果人人都彼此相爱，那想入侵别国或者往原住民的水源里倒有毒废物，就很难说得过去了。

I know that if everyone loved each other, it would be much more difficult to justify invading their country or dumping toxic waste into an indigenous people's water supply.

这些我都懂。

I get all that.

但我就是不明白，这事儿在哲学上到底怎么站得住脚。

I just don't understand how it's founded in philosophy at all.

我一直觉得，爱是种主观的、带着偏见的结论，我只是为了实用才接受它的。

I mean, I I just have always seen it as some subjective biased conclusion that I've arrived at for the sake of pragmatism.

不过我想，费尔巴哈的野心可能更大一些。

But I guess Feuerbach's a little bit more ambitious.

他确实在努力论证这一点。

He does try to make this case.

再说一遍，我仔细看了他所有的论点，其中很多在这儿跟你细讲实在没必要。

And, again, I've combed through all of his arguments, and many of them would be really a waste of time to try to explain to you here.

他的很多观点其实挺老的，你听这期节目应该也感觉到了。

A lot of his arguments are old as you've probably picked up throughout the episode.

但我发现了一个特别有意思的，算是他所有论点里最出彩的。

But I did find one that was really interesting, the the most interesting of all of them.

我觉得这个值得聊聊。

I think it's worth talking about it.

至少这周你可以想想这个。

It's at least something to think about this week.

而且这也能很好地反映费尔巴哈的心理机制。

But it's also a pretty good insight into Feuerbach psychology.

剧透一下。

Spoiler.

四天后，我们会推出一期新节目，讲马克思的政治哲学以及费尔巴哈对他的影响。

In four days, we're coming out with a new episode on Marx's political philosophy and Feuerbach's influence on that.

所以我觉得，这期内容正好能帮大家更好地理解那期节目。

And so I think it's gonna be good to supplement that episode.

不过呢，这个观点嘛，跟所有事情一样，其实比我说的要复杂得多，但归根结底，他还是回到了那个让我们成为人的东西——自我意识。

Anyway, this argument, like anything, is much more nuanced than this, but ultimately, he harkens back to what makes us human, that self consciousness.

对吧？

Right?

就是我们能分清‘你’和‘我’，以及这背后所有深远的意义。

That ability for us to distinguish between a you and an I and all the implications of that.

费尔巴哈就问了：爱到底是什么？

Well, Feuerbach asked, what is love?

爱到底是什么？

What is love?

爱，不就是这种让我们成为人的东西——自我意识——最自然、最根本的体现吗？

What is love other than the natural or ultimate expression of this thing that makes us human beings self consciousness?

当真正意识到，你之外还存在着另一个同类——你本身并不等于整个人类，而只是人类的一个部分时，爱在费尔巴哈看来，就成了真正自我意识的一种自然延伸。

By fully recognizing that there is another, a a member of your species, that you yourself are not tantamount to the species, but merely one aspect of the species, love becomes to Feuerbach sort of like an indirect natural extension of being truly self conscious.

我觉得这还挺有意思的。

Anyway, I thought it was kinda interesting.

不过咱们还是得把话题拉回来，说清楚开头那个听起来老派又难懂的引文。

But to bring the episode back full circle and make sense of that quote that we said at the beginning that sounded archaic and unintelligible.

费尔巴哈认为，基督教是一种非常独特的宗教。

Understand that Feuerbach saw Christianity as a very unique religion.

在他眼里，基督教和其他所有宗教最大的不同在于，别的宗教里的神都有具体的性格。

But the most important thing that differentiates it from all the other ones to him is that in every other religion, God has some sort of personality.

神是个有力量、特别关心人类的存在。

God is this powerful entity that cares about human beings in particular.

它不是无动于衷的。

It's not ambivalent.

但在费尔巴哈看来，基督教里的神，就是无限的爱。

But in Christianity, to Feuerbach, God is infinite love.