KnowledgeandWisdom知识与智慧

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1、页眉内容Knowledge and Wisdom知识与智慧Bertrand Russell伯特兰 .罗素-Most people would agree that, although our age far surpasses all previous ages in knowledge, there has been no correlative increase in wisdom. But agreement ceases as soon as we attempt to define wisdom and consider means of promoting it.I want to

2、 ask first what wisdom is, and then what can be done to teach it.我们的时代在知识方面远远超过过去所有时代，在智慧方面却没有得到相应的增加，这是大多数人都会同意的看法。但一旦我试图定义“智慧”并思考增进它的方法，人们就会有不同意见了。我想问的问题首先是何为智慧，其次是传授智慧的方法。There are, I think, several factors that contribute to wisdom. Of these I should put first a sense of proportion: the capacity

3、 to take account of all the important factors in a problem and to attach to each its due weight. This has become more difficult than it used to be owing to the extent and complexity of the specialized knowledge required of various kinds of technicians. Suppose, for example, that you are engaged in r

4、esearch in页眉内容scientific medicine. The work is difficult and is likely to absorb the whole of your intellectual energy. You have not time to consider the effect which your discoveries or inventions may have outside the field of medicine. You succeed (let us say), as modern medicine has succeeded, in

5、 enormously lowering the infant death-rate, not only in Europe and America, but also in Asia and Africa. This has the entirely unintended result of making the food supply inadequate and lowering the standardof life in the most populous parts of the world. To take an even more spectacular example, wh

6、ich is in every body s mind at the present time: You study the composition of the atom from a disinterested desire for knowledge, and incidentally place in the hands of powerful lunatics the means of destroying the human race. In such ways the pursuit of knowledge may become harmful unless it is com

7、bined with wisdom; and wisdom in the sense of comprehensive vision is not necessarily present in specialists in the pursuit of knowledge.我想，构成智慧有几种要素，其中须置于首位的是比例感：将问题的所有重要因素都考虑进去并掂量每个因素应有的分量的能力。鉴于各类技术员所需的专门知识的范围和复杂程度，这种能力变得比过去更难具备。比如，假设你从事医科，这份工作本身很难做，可能会耗费你的全部智能。你没页眉内容有时间去考虑你的发现或发明可能带来的医学领域以外的影响。你成

8、功了（我们假设），正如现代医学所做到的：婴儿死亡率不仅在欧美而且在亚非也大大降低了。但完全非你所愿的结果产生了：在世界人口最为稠密的地区，食物供应匮乏，生活水平下降。再举一个甚至更为引人注目的例子，当前人们都在关注此事：你渴望探求知识，不带功利性地去研究原子结构，却意外地将摧毁人类的手段置于狂人手中。因此，知识如果不与智慧同在，对知识的追求就能变得有危害性；就全方位来看， 追求知识的专家们并不一定具备智慧。Comprehensiveness alone, however, is not enough to constitutewisdom. There must be, also, a cer

9、tain awareness of the endsof human life. This may be illustrated by the study of history.Many eminenthistorianshave done more harm than goodbecause they viewed facts through the distortingmedium oftheir own passions. Hegel had a philosophy of history which didnot suffer from any lack of comprehensiv

10、eness, since it startedfrom the earliest times and continued into an indefinite future.But the chief lesson of history which he sought to inculcate wasthat from the year 400AD down to his own time Germany hadbeen the most importantnation and the standard-bearer ofprogressintheworld.Perhapsonecouldst

11、retchthecomprehensiveness that constitutes wisdom to include not only页眉内容intellect but also feeling. It is by no means uncommon to find men whose knowledge is wide but whose feelings are narrow. Such men lack what I call wisdom.然而，仅有综合能力还不足以构成智慧，还必须加上对人生目的的某种意识。这一点可以在历史研究中得到说明。许多杰出的历史学家干的坏事多于好事，因为他们

12、是通过自己的热情这种扭曲性媒介观察事实的。黑格尔的历史哲学始于亘古，止于无穷未来，也不是不缺乏综合观，但他努力想要说明的历史教义主要是从公元400 年到自己的年代，德国一直都是最为重要的民族以及世界进步的标准榜样。或许构成智慧的综合概念可以延伸，它不仅涵盖智力而且还包括感情。知识面宽但感觉迟钝的人不是不常见。这样的人缺少我认为的智慧。It is not only in public ways, but in private life equally, that wisdom is needed. It is needed in the choice of ends to be pursued

13、and in emancipation from personal prejudice. Even an end which it would be noble to pursue if it were attainable may be pursued unwisely if it is inherently impossible of achievement. Many men in past ages devoted their lives to a search for the philosophers stone and the elixir of life. No doubt, i

14、f they could have found them, they would have conferred great benefits upon mankind, but as it was their lives页眉内容were wasted. To descend to less heroic matters, consider the case of two men, Mr. A and Mr. B, who hate each other and, through mutual hatred, bring each other to destruction. Suppose yo

15、u go the Mr. A and say, Why do you hate Mr. B? Hewill no doubt give you an appalling list of Mr. Bs vices, partly true, partly false. And now suppose you go to Mr. B. He will give you an exactly similar list of Mr. As vices with an equal admixture of truth and falsehood. Suppose you now come back to

16、 Mr. A and say, You will be surprised to learn that Mr. B says the same things about you as you say about him, and you go to Mr. B and make a similar speech. The first effect, no doubt, will be to increase their mutual hatred, since each will be so horrified by the others injustice. But perhaps, if

17、you have sufficient patience and sufficient persuasiveness, you may succeed in convincing each that the other has only the normal share of human wickedness, and that their enmity is harmful to both. If you can do this, you will have instilled some fragment of wisdom.智慧不仅为公共生活所需，也同样为私人生活所需。选择追求目标，以及从

18、个人偏见中解放出来，都需要智慧。如果一个目标本身不可能被达到，既便如果它可以被达到的话，追求它的行为一定是高贵的，对这个目标的追求也可能不是明页眉内容智的，在过去，许多人毕其一生搜寻哲学家的点金石和长生不老药。毫无疑问，如果他们找到了这些东西，他们就为人类谋取了巨大福祉，但事实上，他们浪费了生命。退而说不那么伟大的事情，想想两个人， A 先生 B 先生，他们相互憎恨并通过相互憎恨而相互摧毁。 假设你到 A 先生那里说：“你为什么不喜欢 B 先生？” 他一定会向你数落一大堆 B 先生的邪恶，部分真实、部分虚假。现在，假设你到 B 先生那里，他会向你数落一大堆A 先生的邪恶，内容完全一样，真实和虚

19、假的混合程度也完全一样。 假设你现在回到 A 先生那里说：“你会很吃惊，要知道， B 先生说你的话跟你说 B 先生的话是一样的，” 然后 , 你到 B 先生那里发表同样言论。毫无疑问，直接的结果就是他们的相互仇恨程度增加，因为他们每人都为对方的偏颇感到震惊，但或许，如果你有足够的耐心和足够的说服力，你会成功说服他们：对方只不过是有人类邪恶的通病，他们的敌意对双方都有损害。如果你能够这样做，你就向他人灌输了点滴的智慧。I think the essence of wisdom is emancipation, as fat as possible, from the tyranny of the

20、 here and now. We cannot help the egoism of our senses. Sight and sound and touch are bound up with our own bodies and cannot be impersonal. Our emotions start similarly from ourselves. An infant feels hunger or discomfort, and is unaffected except by his own physical页眉内容condition. Gradually with th

21、e years, his horizon widens, and, in proportion as his thoughts and feelings become less personal and less concerned with his own physical states, he achieves growing wisdom. This is of course a matter of degree. No one can view the world with complete impartiality; and if anyone could, he would har

22、dly be able to remain alive. But it is possible to make a continual approach towards impartiality, on the one hand, by knowing things somewhat remote in time or space, and on the other hand, by giving to such things their due weight in our feelings. It is this approach towards impartiality that cons

23、titutes growth in wisdom.我认为智慧的本质就是逃离此时地的藩篱，越远越好。我们无法遏制感觉的自我性。视力、声音和触觉都捆绑在我们自己的身体上，不可能不被私人化。我们的感情同样始于我们自己。婴儿感觉饥饿和不舒服，他只受自己身体条件的影响。渐渐地，随着年龄的增长，他的视野增加，他的思想和感情变得不那么私人性、更少与自己的身体状况相关，他不断获取智慧。这当然有个程度问题。没有人对世界的看法能够完全客观；即便有这样的人，他也很难存活。但不断接近客观是有可能的，办法是：一方面，了解在时空上多少有些遥远的事物；另一方面，让这些事物在我们的感情中占据应有的分量。就是这种对客观的接近，

24、构成智慧的增加。页眉内容Can wisdom in this sense be taught? And, if it can, should the teaching of it be one of the aims of education? I should answer both these questions in the affirmative. We are told on Sundays that we should love our neighbors as ourselves. On the other six days of the week, we are exhorte

25、d to hate. But you will remember that the precept was exemplified by saying that the Samaritan was our neighbor. We no longer have any wish to hate Samaritans and so we are apt to miss the point of the parable. If you want to get its point, you should substitute Communist or anti-Communist, as the c

26、ase may be, for Samaritan. It might be objected that it is right to hate those who do harm. I do not think so. If you hate them, it is only too likely that you will become equally harmful; and it is very unlikely that you will induce them to abandon their evil ways. Hatred of evil is itself a kind o

27、f bondage to evil. The way out is through understanding, not through hate. I am not advocating non-resistance. But I am saying that resistance, if it is to be effective in preventing the spread of evil, should be combined with the greatest degree of understanding and the smallest degree of force tha

28、t is compatible with the survival of the good things that we wish to preserve.这种意义上的智慧可以被传授吗？并且，如果能，传授智慧页眉内容应当成为教育的目的吗？我对这两个问题的回答是肯定的。我们在做礼拜的时候被告知要“爱邻如爱己。 ”而在一周的其它六天里，我们被劝导去憎恨。但你要记住，这个箴言的例子是说撒马利亚人是我们的邻居。我们不再有任何憎恶撒马利来亚人的企图，所以我们有可能领会不到这个寓言的要旨。如果你想要理解它，你就应该用现在的敌人来替代撒马利亚人，这要视具体情况而定。可能有人会反对说，人们有权憎恨那些有危害性

29、的人物。我不这样认为。如果你憎恨他们，你极有可能变得和他们一样具备危害性；并且你根本没有可能诱导他们放弃自己那种邪恶的方式。憎恨邪恶本身就是一种对邪恶的依附。解决办法是理解而不是憎恨。我不是在倡导不抵抗。我是在说，抵抗，如果它能有效制止邪恶蔓延，就当与最大程度的理解和最小程度的武力（不破坏我们希望保留的美好事物的生存）相结合。It is commonly urged that a point of view such asI have beenadvocating is incompatible with vigor in action. I do not think history bear

30、s out this view. Queen Elizabeth I in England and Henry IV in France lived in a world where almost everybody was fanatical, either on the Protestant or on the Catholic side. Both remained free from the errors of their time and both, by remaining free, were beneficent and certainly not ineffective. A

31、braham Lincoln conducted a great war without ever departing页眉内容from what I have called wisdom.人们普遍认为，我一直以来所提倡的这种观点与行动产生力量的观点不相容。我以为，历史证明情况并不如此。英格兰的伊丽莎白女王一世和法兰西的亨利四世生活在一个几乎人人都疯狂的世界，不论是清教徒还是天主教徒。二者都超脱于他们时代的错误，并且由于超脱，二者都行善，而且肯定不是没有效果。亚伯拉罕?林肯对一场伟大战争的指导，从来没有偏离过我称之为智慧的东西。I have said that in some degree wi

32、sdom can be taught. I think that this teaching should have a larger intellectual element than has been customary in what has been thought of as moral instruction. I think that the disastrous results of hatred and narrow-mindedness to those who feel them can be pointed out incidentally in the course

33、of giving knowledge. I do not think that knowledge and morals ought to be too much separated. It is true that the kind of specialized knowledge which is required for various kinds of skill has very little to do with wisdom. But it should be supplemented in education by wider surveys calculated to pu

34、t it in its place in the total of human activities. Even the best technicians should also be good citizens; and when I say citizens, I mean citizens of the world and not of this or that sect or nation. With every increase of knowledge and页眉内容skill, wisdom becomes more necessary, for every such incre

35、ase augments our capacity of realizing our purposes, and therefore augments our capacity for evil, if our purposes are unwise. The world needs wisdom as it has never needed it before; and if knowledge continues to increase, the world will need wisdom in the future even more than it does now.我曾说过在某种程

36、度上，智慧可以被传授。我想这类教育，应当比一直习惯的道德教育具备更大的智力成分。我想，仇恨和狭隘对持有者的灾难性结果，可以在传授知识的过程中被顺便指出。我不认为知识和道德应该过分分离。需要各种技能的专门知识与智慧关系不大，这是事实。但它可以在教育中被更为广阔的俯瞰所补充，这种俯瞰使它在人类活动的全局中定位。 最好的技术员也应当是好公民； 当我说“公民”时，我指的是世界公民。知识和技能的每一次增长，都使智慧变得更为必要，因为每一次这样的增长，都会扩大我们实现目的的能力。如果我们的目的不明智，就会扩大我们制造邪恶的能力。当今世界比过去任何时候都需要智慧；并且，如果知识持续增长，未来世界比当今世界甚至更需要智慧。