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29 October 来,统计入门。这个也太有才了吧——Monty Hall problem蒙特门的难题
该智力题得名于一位美国电视游戏节目的主持人蒙特,他曾在多年之前主持一档档名为成交 的节目。 在其中的一个游戏中,Monty 向竞猜者展示了三扇门。
有一扇门之后是一辆小轿车。 另两扇门之后是空房间。 蒙特事先知道门后是什么,但您并不知道。 游戏分为三步: 1. 您选择一扇门。 2. 蒙特将会打开剩余的两扇门中的一扇,展示一个空的房间。 (他从不会打开那扇后面藏有汽车的。) 3. 然后您可以选择是仍然选择在步骤 1 中选择的那扇门,还是选择去打开另一扇仍然关闭的。 假定您选择了 A 门。然后蒙特打开了 另两扇门中的一扇,假定为 B 门。 现在您可以选择改选 C 门或者仍然坚持 最初的选择,即 A 门。如果没有改变选择,那么可能会猜对 也可能会猜错。 另一方面,如果您改选 C 门,则还是既可能猜对也可能猜错。 您会做出什么选择呢? 在蒙特打开一扇门之后,是坚持最初的选择,还是改变前面已做的选择呢?为什么呢? Monty Hall problemFrom Wikipedia, the free encyclopediaJump to: navigation, search
The Monty Hall problem is a puzzle involving probability loosely based on the American game show Let's Make a Deal. The name comes from the show's host, Monty Hall. A widely known statement of the problem appeared in a letter to Marilyn vos Savant's Ask Marilyn column in Parade (vos Savant 1990):
Because there is no way for the player to know which of the two unopened doors is the winning door, many people assume that each door has an equal probability and conclude that switching does not matter. However, as long as the host knows what is behind each door, always opens a door revealing a goat, and always makes the offer to switch, opening a losing door does not change the probability of 1/3 that the car is behind the player's initially chosen door. As there is only one other unopened door, the probability that this door conceals the car must be 2/3. It is therefore to the contestant's advantage to switch to door 2. The problem is also called the Monty Hall paradox; it is a veridical paradox in the sense that the solution is counterintuitive. For example, when the problem and the correct solution appeared in Parade, approximately 10,000 readers, including several hundred mathematics professors, wrote to the magazine claiming the published solution was wrong. Some of the controversy was because the Parade statement of the problem fails to fully specify the host's behavior and is thus technically ambiguous. However, even when given completely unambiguous problem statements, explanations, simulations, and formal mathematical proofs, many people still meet the correct answer with disbelief. (1)首先,在游戏初始状态,设轿车在门X的后面,P(X)= 1/3 其实我刚看到这个问题的时候也很迷惑,直觉上也认为是1/2。在三思网站上和别人讨论了半天,有位老兄提醒我用贝叶斯公式,我又找到了一篇这一问题的运算过程,这才搞清楚。如果要笑话你的话,恐怕要先笑话我自己了。 Problem
The statement of the problem in the Ask Marilyn column in Parade leaves critical aspects of the host's behavior unstated, making the problem mathematically ambiguous. In a more precise statement of the problem (Mueser and Granberg 1999) the host is constrained to always open a door revealing a goat and to always make the offer to switch:
A thoroughly honest game-show host has placed a car behind one of three doors. There is a goat behind each of the other doors. You have no prior knowledge that allows you to distinguish among the doors. "First you point toward a door," he says. "Then I'll open one of the other doors to reveal a goat. After I've shown you the goat, you make your final choice whether to stick with your initial choice of doors, or to switch to the remaining door. You win whatever is behind the door." You begin by pointing to door number 1. The host shows you that door number 3 has a goat. Do the player's chances of getting the car increase by switching to Door 2?
The problem as generally intended also assumes that the particular door the host opens conveys no special information about whether the player's initial choice is correct. The simplest way to make this explicit is to add a constraint that the host will open one of the remaining two doors randomly if the player initially picked the car.
Once the host has opened a door, the car must be behind one of the two remaining doors. The player has no way to know which of these doors is the winning door, leading many people to assume that each door has an equal probability and to conclude that switching does not matter (Mueser and Granberg, 1999). This "equal probability" assumption, while being intuitively seductive, is incorrect. The player's chances of winning the car actually double by switching to the door the host offers.
The chance of initially choosing the car is one in three, which is the chance of winning the car by sticking with this choice. By contrast, the chance of initially choosing a door with a goat is two in three, and a player originally choosing a door with a goat wins by switching. In both cases the host must reveal a goat. In the 2/3 case where the player initially chooses a goat, the host must reveal the other goat making the only remaining door the one with the car.
More formally, when the player is asked whether to switch there are three possible situations corresponding to the player's initial choice, each with probability 1/3:
If the player chooses to switch, the player wins the car in the last two cases. A player choosing to stay with the initial choice wins in only the first case. Since in two out of three equally likely cases switching wins, the probability of winning by switching is 2/3. In other words, players who switch will win the car on average two times out of three.
The solution would be different if the host did not know what was behind each door, or if the host sometimes had the option of not offering the player the chance to switch. Some statements of the problem, notably the one in Parade Magazine, do not explicitly exclude these possibilities. For example, if the game host only offers the opportunity to switch if the contestant originally chooses the car, the probability of winning by switching is 0%. In the common understanding of the problem as stated by Mueser and Granberg, the host must reveal a goat and must make the offer to switch so the player has a 2/3 chance of winning by switching.
The most commonly voiced objection to the solution is that the past can be ignored when assessing the probability — that it is irrelevant which doors the player initially picks and the host opens. However, in the problem as originally presented, the player's initial choice does influence the host's available choices.
This difference can be demonstrated by contrasting the original problem with a variation that appeared in vos Savant's column in November 2006. In this version, Monty Hall forgets which door hides the car. He opens one of the doors at random and is relieved when a goat is revealed. Asked whether the contestant should switch, vos Savant correctly replied, "If the host is clueless, it makes no difference whether you stay or switch. If he knows, switch" (vos Savant, 2006).
In this version of the puzzle, the player has an equal chance of winning whether switching or not. There are six possible sequences of events that can occur, each with probability 1/6:
In the first two cases above, the host reveals the car. What might happen in these cases is unknown — perhaps the contestant immediately wins or immediately loses. However, in the problem as stated, the host has revealed a goat, so only four of the six cases remain possible, and they are equally likely. In two of these four cases, switching results in a win, and in the other two, switching results in a goat. Staying with the original pick gives the same odds: a loss in two cases and a win in two others.
The player's probability of winning by switching increases to 2/3 in the problem as stated by Mueser and Granberg because in the two cases above where the host would reveal the car, he is forced to reveal the remaining goat instead. In the table below, the host's picks from the table above are highlighted. Because he cannot reveal the car, his behavior is altered in two cases:
This change in the host's behavior causes the car to be twice as likely to be behind the "third door", and is what causes switching to be twice as likely to win in the "host knows" variation of the problem.
One reason the Monty Hall problem may be so counterintuitive is that the host is expected to be deceitful (Mueser and Granberg 1999). If the host opens a door only when the player has chosen correctly, then when the host opens a door the player should never opt to switch.
Another possible reason for confusion is that the problem is often stated as though the host takes the player by surprise by opening the door and offering the choice. This tends to give the impression that the host is trying to confuse a player who has chosen correctly, and would mean the player did not know the rules in advance. If the player did not know the rules, that would not alter the probability in the particular case, but it would mean that the player could not definitively make the optimal choice. This confusion is dealt with in the unambiguous statement of the problem where the host explicitly relates the rules to the contestant in advance.
A third possible reason for confusion could come from how the problem is presented. If either the assumption that the host knows which door the car is behind or the assumption that the host always offers the choice to switch is omitted, then choosing to switch doors or to stay with the original decision yields an indeterminate probability for success.
It may be easier to appreciate the solution by considering the same problem with 100 doors instead of just three. In this case there are 99 doors with goats behind them and one door with a prize. The player picks a door. The game host then opens 98 of the other doors revealing 98 goats — imagine the host starting with the first door and going down a line of 100 doors, opening each one, skipping over only the player's door and one other door. The host then offers the player the chance to switch to the only other unopened door. On average, in 99 out of 100 times the other door will contain the prize, as 99 out of 100 times the player first picked a door with a goat. A rational player should switch.
The three-door game, by comparison, gives a misleading impression, because the player is always presented with 1/3 proportions. There is a 1/3 chance of winning, the host reveals 1/3 of the mystery, and the player is allowed to switch to the other 1/3 option. All options seem equal — yet they are not. This is an essential ingredient for the counter-intuitiveness of the original problem.
Even if only one of the 100 doors is opened, switching still increases the player's chances of finding a car. The 99/100 chance that the car is not behind the door the player picked is spread evenly over 98 doors after the host reveals one goat. Each of those 98 doors, that is all doors other than the one the player picked and the one the host reveals, has a 99/9800 chance of having the car, so by switching the player slightly improves the chances of winning the car — from a 0.0100 (1/100) chance to just over 0.0101 (99/9800). This is an improvement by a factor of 99/98, or slightly more than 1% better odds.
The same algorithm can be followed for any number of doors, N. The algorithm is "Choose a door, eliminate some number (0 < x < N-1) of the remaining, losing doors, decide to switch or not." This algorithm can be followed for N = 3 or N = 100. The higher N values demonstrate the same mathematical principle in a more obvious way.
The probability that the car is behind the remaining door can be calculated using Venn diagrams. After choosing Door 1, for example, the player has a 1/3 chance of having selected the door with the car, leaving a 2/3 chance between the other two doors, as shown below. Note that there is a 100% chance of finding a goat behind at least one of the two unchosen doors because there is only one car.
The host now opens Door 3. Since the host knows what is behind the doors and must always open a door revealing a goat, opening this door does not affect the chance that the car is behind the originally chosen door which remains 1/3. The car is not behind Door 3, so the entire 2/3 probability of the two unchosen doors is now carried only by Door 2, as shown below. Another way to state this is that if the car is behind either door 2 or 3, by opening Door 3 the host has revealed it must be behind Door 2.
More formally, the scenario can be depicted in a decision tree.
In the first two cases, wherein the player has first chosen a goat, switching will yield the car. In the third and fourth cases, since the player has chosen the car initially, a switch will lead to a goat.
The total probability that switching wins is equal to the sum of the first two events, 1/3 + 1/3 =2/3. Likewise, the probability that staying wins is 1/6 + 1/6 =1/3.
Instead of one door being opened and shown to be a losing door, an equivalent action is to combine the two unchosen doors into one since the player cannot, and will not, choose the opened door. The player therefore has the choice of either sticking with the original choice of door with a 1/3 chance of winning the car, or choosing the sum of the contents of the two other doors with a 2/3 chance. The game assumptions play a role here — switching is equivalent to taking the combined contents because the game host is required to open a door with a goat.
In this case what should be ignored is the opening of the door. The player actually chooses between the originally picked door and the other two — opening one is simply a distraction. There is only one car and it does not move. The original choice divides the possible locations of the car between the one door the player picks with a 1/3 chance and the other two with a 2/3 chance. It is already known that at least one of the two unpicked doors contains a goat. Revealing the goat therefore gives the player no additional information about the originally chosen door; it does not change the 2/3 probability that the car is still in the block of two doors.
An analysis of the problem using the formalism of Bayesian probability theory (Gill 2002) makes explicit the role of the assumptions underlying the problem. In Bayesian terms, probabilities are associated to propositions, and express a degree of belief in their truth, subject to whatever background information happens to be known. For this problem the background is the set of game rules, and the propositions of interest are:
For example, First, the car can be behind any door, and all doors are a priori equally likely to hide the car. In this context a priori means before the game is played, or before seeing the goat. Hence, the prior probability of a proposition Second, the host will always open a door that has no car behind, chosen among the two not picked by the player. If two such doors are available, each one is equally likely to be opened. This rule determines the conditional probability of a proposition The problem can now be solved by scoring each strategy with its associated posterior probability of winning, that is with its probability subject to the host's opening of one of the doors. Without loss of generality assume, by re-numbering the doors if necessary, that the player picks Door 1, and the host then opens Door 3, showing him or her a goat. In other words, the host makes proposition The posterior probability of winning by not switching doors, subject to the game rules and By the assumptions stated above, the numerator of the right-hand side is:
The normalizing constant at the denominator can be evaluated by expanding it using the definitions of marginal probability and conditional probability:
Dividing the numerator by the normalizing constant yields:
Note that this is equal to the prior probability for the car to be behind the initially chosen door, meaning that the host's action has not contributed any novel information with regard to this eventuality. In fact, the following argument shows that the effect of the host's action consists entirely of redistributing the probabilities for the car to be behind any of the other two doors.
The probability of winning by switching the selection to Door 2, There is no car behind Door 3 since the host opened it, so the last term must be zero. This can be proven using Bayes' theorem and the previous results:
Hence:
This shows that the winning strategy is to switch the selection to Door 2. It also makes clear the host's showing of the goat at Door 3 has the effect of transferring the 1/3 of winning probability a-priori associated to that door to the remaining unselected and unopened one, thus making it the most likely winning choice.
zz http://www.itpub.net/130524,2.html
http://en.wikipedia.org/wiki/Monty_Hall_problem
无情的赞美维基百科~
17 October 菊花與劍─論日本文化的弔詭性菊花與劍─論日本文化的弔詭性梁燕城 菊花與劍─論日本文化的弔詭性 最近小泉堅持參拜靖國神社,引起中日外交風波。日本人為何對殺害千萬人生命的一級戰犯東條英機如此懷念,要放在靖國神社中參拜呢?這有其文化的特殊因素。 美國人類學家班妮迪克(Ruth Benedict)在戰時寫了一個報告,名《菊花與劍》,後來一九四六年出版成書,觀察日本民族文化的特性指出:「他們愛好菊花,又愛好劍。一面培養美感與謹慎,一面又鼓吹侵略戰爭。既有禮貌而又驕橫,既頑固又能融通,能順服而又控制,又忠誠又奸詐,既勇敢而又膽怯,既保守又能革新」[注一]。如哈佛大學教授Ezra F. Vogel在前言上說,日本人「既願被劍所,但又喜歡菊花之美」。 菊花是日本天皇王冠上的裝飾,也是日本人所愛的花,代表的是柔順優美,劍則是武士道精神的象徵,代表剽悍兇狠,及切腹自殺的堅忍痛苦。兩者結合成日本人的矛盾性格,就是以戰鬥殺戮為美,而美的極峰,就在武士死的一刻。 日本人也愛櫻花,視為國花,櫻花燦爛的時間很短,其盛放之時即凋謝零落,隨風而飄,日本人卻以此為最美,櫻花最美的時刻即為死亡。那是象徵武士精神,武士追求戰鬥時之奪目,且以奮戰至死或忠勇地自殺為最淒美光榮的一刻。故日本古代格言曾云:「花中櫻為主,人中兵為貴」。那是將櫻花的美與武士的剽悍結合。 當日本神風特攻隊的自殺飛機起飛時,中學生女生在機場揮舞櫻花枝送行,以年青機師用自殺方式攻擊敵人,是武士的表現,用櫻花歌頌其死亡為美的表現。一九七五年在其空軍基地建博物館,視這些自殺機師為英雄,卻亳不反省這些青年的犧牲,全都來自日本侵略他人國家,殘殺他國人民的後果,反而視之為勇敢忠心,且像櫻花一樣在死亡時為最燦爛的美感。 武士道的精神 日本武士Samurai一字,據《日本書紀》的記載,來自Sa Bu Rai的音轉,原意是侍者。由於日本宮廷無宦官,全是女官,護衛則由男士擔任。在白河天皇時期有「後三年之役」,武人源義家興起,掃平叛逆,但天皇不重視,無獎賞,於是以自己家財散給有功戰友,建立聲望,被視為天下第一武士。時白河天皇禪位兒子堀河天皇,自己成為上皇,掌實權三十多年,忌源義家武士勢大,遂建北面武士團以制源義家,興起了平正盛及平家武士,是為武人集團興起之始。 所謂武士道,來自日本人長期與兇猛的土著蝦夷人抗爭,由此日本人也習慣了戰鬥性,以此為大和魂的精神。在歷史上日本分裂很久,其戰國時代各城邦均招集好勇鬥狠之輩,而武士階層即由此興起。 漸漸由武人控制朝政。 從武士階層發展出武士道精神,本來中國哲學中的「道」,是指宇宙萬物彼此相關而和諧的規律,及淵深無盡,包容一切的本體。所謂天下有道,更是和平有道之意。但日本卻用「道」來描述以殺人和自殺為最高境界的武士精神,可說是對「道」概念的最大扭曲。 武士道有八德包括正義,勇敢,自制,仁心,守禮,真誠,榮譽,盡忠。但其正義連著對上級的忠誠,著名武士小林子平則定義云:「義不同於勇,義即決心,道理既曉,付諸行動,頑強不屈,當死時,必敢於死,當征討時,必敢於征討」[注二]。以此為義,不是為弱者奮鬥那種公義爭取。其仁心是對武士榮譽的愛,也是施給弱者,特別是鬥爭中失敗的人。如一一八四年須磨浦之戰中,名武士熊谷直實,將一敵人扭倒在地,見是一俊美年青人,不是同級的名武士,故願放之,此為其仁。但這年青人為了榮譽,不肯走,終被他砍頭殺死,這是那年青人的義,故這種仁絕非孟子那種感通於他人苦難的仁,卻是不殺不同級者那種榮譽感。武士的德性是忠心克己和勇敢,為天皇或主人隨時準備犧牲,這是最高的名譽。其德就獨缺乏道德上的孔孟所講的仁義。慈愛和對人尊重,與西方中世紀武士伸張正義,博愛世人,關懷窮困的精神大異其趣。 他們用武士道來訓練孩子,就是對武士之子,自少教他自制,以武士犧牲作為其人生首要義務,要壓制童心的種種發展,去與敵人摶擊,學習射箭,騎馬,角力和擊劍,以此為其遊戲。少年人從小就配短劍,教其用之以殺敵,或用之來切腹自殺。 日本人很喜歡在家中昇起用紙或布造的鯉魚,隨風飄揚,原來他們認為鯉魚在被捕時,掙扎最烈,最後又能坦然躺著被刀所戮,代表倔強的武士精神。日本人以此教兒童,離開恩愛仁義,要戰鬥到底。 正因這精神,東條英機手上雖然染滿了數千萬人的鮮血,但這對不重視仁義的日本人並不重要,反視之為武士精神的表現,將之放入代表武魂的靖國神社。 天皇的神道文化 靖國神社建立於一八六九年,為招魂社,一八七九年改稱靖國神社,紀念為天皇而戰死的「英靈」,不在乎戰死者是否善良正直,只在乎其為天皇而死。 靖國神社的文化,不管正義與否,不管有無仁愛或真理,只要為了天皇,就可犧牲自己生命,以滿足天皇的個人意志要求。這種犧牲,忠勇而又帶著愚昧,本質上與伊斯蘭激進份子的自殺炸彈,是同一種思想與文化。這種文化是很難有和平的。 這種日本文化精神是以神道教為核心,神道教是純種族主義的宗教,認為日本天皇是天照大神的後裔,是神的直系後代。當然這宣稱是來自第四十代的天武天皇命人編成的《古事紀》的講法,成書於公元七二○年,純是天皇自稱的觀點。敬拜天皇成為一種國家主義及種族主義的表現,武士就是要忠勇地保護天皇,為之而死,若失敗則為之而自殺。 班妮迪克描述天皇體制的特性是階層社會,每個人都在關係中生活,在階層中按其特殊身份而構成其地位,在其中每個人對天皇、社會、祖先和父母都像有債務般,要不斷付出來建立自己的榮譽聲望。並由此形成一種恥感文化,一切行為都要在文化中十分謹慎,免得帶出來羞恥。 在這恥感文化下的罪惡反省,就大不同於西方對上帝的認罪懺悔,卻是對天皇的悔改。古日本儒學大師貝原益軒重視人的罪惡性,如云:「人心多蔽塞,而有偏執,……是以為學之方,須舍己從人,虛以受人,庶乎無偏曲之弊」。又云:「故人有過,非所以為恥,苟私意蔽固,則雖有過,而不能知之,雖知之,又不能改,所以為可恥也」[注三]。 人有過不是恥,知之而不改才為恥,人要捨己從人,虛以受人才無偏,本都是好道理。然而一旦落入天皇為主的階層社會系統中,所謂「過」與「蔽塞」,卻是對天皇的不忠,而所謂懺悔,是向天皇悔改,言自己的不忠,而所謂懺悔,是向天皇悔改,言自己的不忠。故此,中國儒學雖然在唐代大量傳入日本,但儒家的修養和自省工夫,就變成修己以從天皇,這是對儒家精神的一大扭曲。 日本虛偽的懺悔 日本二戰失敗投降後,由皇室成員組成「終戰內閣」,一九四五年八月二十八日首相東久邇稔會見記者,提出戰敗的原因,提到:「事至於此,當然政府的政策也不好,另外國民的道德敗壞也是原因。現在軍人和全體國民都應徹底懺悔」。這是所謂「一億總懺悔論」。 此中的反省,不是日本因侵略和殘暴而失敗,卻是怪責人民的「道德敗壞」,這「道德」不是指仁愛正義那種美善價值,卻是對天皇不夠忠勇,其懺悔不是向那被屠殺的數千萬亞洲人,卻是向天皇懺悔自己不夠忠心,換句話說,是殘殺中國、美國、韓國、台灣、東南亞人不夠徹底,這就是恥感文化下的罪惡觀與懺悔觀。 在恥感文化下,悔改是對天皇與國家,由此而維護自己的榮譽,而不是對無辜被屠殺和虐待的外國人,故此日本至今對二戰不是謝罪,只是深切「反省」,反省只是一個中性名辭,不一定是對罪惡的反省,究竟反省什麼,反省當年打得不夠狠毒,軍事預備不足,政策不良,而有負天皇所託。 一九九四年九月三十日愛媛縣的議員發表「對戰者的追悼感謝之意誓建永久和平決議」中云:「由於戰禍而蒙受莫大犧牲之亞細亞諸國,在受到歐美諸國的殖民地統治後也實現了獨立。……這樣為了祖國安泰和亞洲的解放而獻出尊貴生命的,我們必須說就是本縣四萬四千和全國三百萬餘的戰者的恩賜」。這是說,日軍是「解放」亞洲的解放軍,今日亞洲各國得以獨立,脫離外國控制,有經濟成果,還得多謝日本皇軍的「恩賜」,這就是其「反省」了。 變成虛無主義的佛教 日本文化受佛教影響很大,推古天皇時期的聖德太子攝政二十九年,用武力討滅排佛的物部守屋,制定憲法,說明要篤信三寶,崇尚佛法。但將之與神道思想混合,成為天皇統治所用的政治文化,漸被扭曲為天皇及武士道的附從思想。新渡戶稻造說:「使武士道興起的第一個因素是佛教。心境平和,對命運溫馴的態度,對不可避免的世界超然地服從,臨危不懼,卑生並親死的心境,都是佛教對武士道的啟發」[注四]。這些平和、溫馴、超然的德,說來好聽,實質卻是殺人和自殺的修養,其實是將佛家的空觀與無執,轉為殺人時的冷酷。 佛學講無執,日本武士卻要執著於忠勇殺,佛學講緣起性空,武士們卻將之化為虛無主義,以為生命本無價值意義,殺人姦淫也是空。武士道信條有云:「無父母,以天地為父母,無家庭,以蒼天為家庭,無神力,以忠誠為神力,無法律,以自衛為法律,無策略,以正殺為策略……」。這是虛無主義的思想以武士心志為中心。結果平安朝時有僧兵的肆虐,又在侵略亞洲時,有日軍一面拜佛,一面兇殘屠殺人民的矛盾情況,這可說是對佛教那追求解脫思想的扭曲。 日本戰國末期名將織田信長,以三千兵抗今川義元五萬之眾,出戰襲敵之前他與眾將痛飲達旦,起舞歌曰:「人世五十年,乃如夢與幻,有生斯有死,壯士何所憾」。之後即上馬襲敵營,結果殺今川,滅敵師。 信長所唱的詩句,甚有佛學意味,對人生之如夢幻,生死之無常,看得甚透,應是一種悟境吧。然而難以想像的,是其竟在出戰殺人時講這悟境,這豈非矛盾嗎? 原來這不是領悟,卻只是一種虛無主義,利用空的思維,說明人生無價值和道德原則,進而即可進行不道德的兇殘行為,故此文藝評論家杉山平助在南京大屠殺後對記者表達,見到一老太婆抱著死去兒子的屍體哭了三天,他說:「幾億人的苦惱,呻吟,對自然來說,比一瞬間的風更空洞。……所以我對這個眼淚滿眶的支那人的苦惱(指老太婆抱兒子死屍哭了三天),只是報以冷笑。奴隸的生命本不值一提。同時我們的生命也不值一提」[注五]。這就是虛無主義的冷漠,使一切殘酷得合理化。 日本人的精神構造 日本政治評論家津田道夫,分析日本人的精神構造,指出日本有一種平民利已主義,來自鄉村的共同體意識,在現代化過程中變成家族主義。一方面要共同防衛,一方面則敵對地排外。其利己意識是盤算利益,滿足物欲,價值上則是虛無主義,日本軍民在戰時的記錄,顯明他們在殺人,掠奪和姦淫時,完全是情緒性的發洩。 日軍東史郎日記一九三七年十二月九日說,放火燒民居,只是因為覺得冷。一九三八年三月二十三日,記得因見一中國老苦力樣貌冷漠,荒山上等兵說:「你的臉讓人討厭,你要是死了,就不會在老子面前晃來晃去」。於是一刀刺入其肺,他口吐鮮血,掙扎一下就死去。 被稱為有良知的藝術評論家山平助,在一九三七年到華北和南京旅行,對記者說:「為了勝利,為了確保戰果,採取甚麼手段都行,在這樣的情況下,任何道德都是無力的,無能的。今後的戰爭,區別戰鬥人員和非戰鬥人員,從嚴格的意義上是不可能的。迅速的殲滅也是一種慈悲。……殘忍也是一種力量」[注六]。 以殲滅為慈悲,殘忍為力量,是徹底的虛無主義,其根源來自對佛家「空觀」的扭曲。但正因虛無,殺人和掠奪就沒有甚麼問題了。 津田道夫指出,家族共同體的敵意排外,配合天皇聖戰觀加上利己和虛無的思想,姦淫擄掠就是自然表現。他更指出,「如今日本人很喜歡買春旅行團,是同一種行動方式,不過將武器換成金錢而己,支持這兩者的共同點,是傲慢的大國意識」[注七]。 梅花與儒士 中國文化與日本文化的分別,可以從梅花性格去對比日本人所愛的櫻花與菊花。 中國人自古都愛梅花,可追溯到最古文字記錄,詩經云:「標有梅,其實七兮,求我庶士,迨其吉兮」[注八]。那是春秋時代在梅樹下唱的詩章,梁代簡文帝詞作云:「昨日看梅花,新花日已生。今日聞春鳥,何啻兩三聲。凍解地聞淥,雲穿天半晴」。那指梅開花於春寒時節,能耐寒到春至解凍之時。 梅花與松竹被稱為歲寒三友,是中國文化所歌頌的植物,並很多時用來描述理想的人格,主要原因是其能在最寒冷時生存下去,代表了堅毅奮鬥精神。司馬遷在描述屈原時云:「歲寒,而後知松柏之後凋,舉世混濁,清士乃見」。表示艱難與醜惡的時代,才能知道誰是清淨廉潔之士。松梅竹正是這種能在寒冷時節,仍能開花生長的性格。 故此中國所歌頌的人格,不一定是有極大功業的人,也不是忠勇的武士,卻是在艱苦處境中維持人格的文士,如孔子、屈原、文天祥、譚同等,均是沒有功業上的成功,但卻成就道德人格,甚至為道德原則而犧牲生命。 這可稱為儒士精神,屬文士,與日本的武士恰恰相反。其精神面貌可見諸《禮記.儒行篇》:「夙夜強學以待問,懷忠俘以待舉,力行以待取」。這是以「強學」,「忠信」,「力行」來建立自己人格。又云:「儒有忠信以為甲冑,禮義以為干櫓」[注九]。甲冑(頭盔)與干櫓(盾)本為戰鬥時所用,但卻以忠信和禮義為本,這是道德人格的戰鬥性。 儒士與武士 中國儒士的精神,與日本武士的不畏死是一致的,但內涵卻大大不同。《禮記.儒行篇》云:「劫以眾,沮之以兵,見死不更其守」。那是在眾人威脅,用兵武力來恐嚇下,仍是寧死不改變其持守的道德品格。 又云:「儒有可親而不可劫也,可近而不可迫也,可殺而不可辱也」。儒士可以親切相處,但不可用力劫持。可以接近相交,但不可以威權脅迫。且可以被殺,而不可侮辱。 又云:「儒有聞善以相告也,見義以相示也,爵位相先也,患難相死也」。儒士聞善見善都告示他人,有爵祿權位,卻先讓與他人,遇到患難,則願意效死。 儒行篇三次提到儒者寧死不屈,捨生取義的抉擇,但在平日卻「愛其死以有待也,養其生以有為也」。即愛惜生命以待世人之用,保養自己健康以預備有作為。故此儒士不會像日本武士般常預備自殺,只會願堅持原則而被殺,如文天祥,或用自殺以明志勸善,如屈原等。 儒者也不像武士般愚忠於天皇或幕府將軍,卻是「上不臣天子,下不事諸侯」,又「戴仁而行,抱義而處,雖有暴政,不更其所」。不會因上面的權威而改變其原則。故儒士是見理不見人,只屈服於天理,不屈服於天子及權勢,其能置生死於度外,但不動輒自殺以示忠勇,卻以堅毅之心面對危難,期待能在危難中發揮價值,所謂「身可危也,志不可奪也」[注十]。這就是梅花象徵的精神。 梅花與櫻花的性格 櫻花的美,在其死時之燦爛,及其飄忽而落時的悲劇性,梅花的美,卻在其在冰雪下的堅毅生長,及其在寒風侵襲中仍能不死,反而盛放的暗香疏影。 在外國人看來,中國人與日本人樣子差不多,建築均是飛簷重瓦,吃飯均用筷子,繪畫均以水墨寫意,似乎中日文化很接近。然而單從櫻花與梅花的特質,即可見兩大民族性格大異。 中日文化的最大分別,就在重儒士與重武士之別,儒士之道與武士之道,大異其趣,儒士講文質彬彬,武士講勇敢就義,儒士講優雅自在,武士講豪氣干雲,儒士以文會友,武士以武克敵,儒士以和為貴,武士以鬥為尚。 儒士武士均不畏死,但儒士希望養生以待命,武士卻自殺以顯忠。中日文化均有階層性及羞恥感。然而儒士以道德天理高於天子,故忠於道,而不諂媚於上。武士以天皇為最高真理,為了「維護國體」,不惜否定道德要求的為侵略謝罪。 日本的武士文化,其精神在正視人的有限性,因為其以宇宙是虛無,生死是無常,人根本很有限,始終會死,故人生重點在如何死得美麗,像櫻花一樣。美麗的死亡來自對天皇的絕對盡忠,由之以表現家族的榮譽。化而為極大的激情,堅忍奮進以達死亡時的淒美。由於高度瞭解有限性,日本人很快會吸收外來的先進文化,以改造自己,又能在戰後困境中堅苦奮鬥,以達至驚人的經濟成果。然而,其文化中獨缺道德上的仁愛正義,故也不肯認錯謝罪,此其不足也。 中國的梅花性格,使中國人常在最艱苦的時刻,能有極高的忍受,勤懇奮鬥達至成功。其精神在無論如何要生存下去,且希望下一代得到較好的生存環境,故中國文化「重生」,生生不息,長久延續下去。這生生的原理,亦被中國哲學家視為人性中的道德天理,是人的天命之性,是良知的原則,這道德天理是永恆的,為人面對艱困時所持守。然而中國人在這種永恆感中,常會十分自足,故此善於適應環境,但不善於改革處境,故此中國二千年來,制度本質的改革十分艱難與緩慢。由於中國文化的無限感受強,故此容易包容,講和諧,人也變成易妥協,易於搞關係,對理性化的體制、法治系統的程序不易於理解,因此現代化發展與改革常常遭遇難題。此亦中國文化的不足,故須吸收西方理性思維,及敢於悔悟而更新的精神。若與西方文化比較,德國對二次大戰的殘暴,全部承認,甚至在猶太人被屠殺的記念碑前下跪認錯。其基督教文化勇於認罪悔改的精神,令人敬佩,這是亞洲文化所當學習的。 [注一]Ruth Benedict, The Chrysanthem the and the Sword: Patterns of Japanese culture, Boston, Houghton Miffin, 1946. [注二]新渡戶稻造,《武士道》,傅松潔譯(北京:企業管理出版社,二○○四年),頁一六。 [注三]見《慎思錄》,《日本理論彙編》八冊,(臨川書局,昭和四十五年)。 [注四]《武士道》,頁一○。 [注五]見《支那和支那人和日本人》(改造社,一九三八年)。 [注六]同上。 [注七]津田道夫《南京大屠殺與日本人的精神構造》,程兆奇、劉燕譯(香港,商務印書館,二○○五年)。 [注八]《詩經.召南篇》。 [注九]《禮記.儒行篇》。 [注十]同上。 02 October 摘得"如果搁以前,我会认为这是一种洒脱,一种超脱。现在,我不会这么想了,说刻薄一些,这是一种不自信的表现。正如我们见到一些张狂嚣张的人,是在掩饰心里的紧张与自卑;而内心力量越强大的人,表现出来的往往却是谦卑、严谨。
一些人不认真,是因为他不敢认真,他怕自己的认真反倒成为一个笑话,所以就做出一副不屑认真的样子,其实是一种逃避。 相对认真来说,不认真更像是一种作秀,一个为自己预设的理由——别怪我没干好啊,因为我本来就没想好好干。问题是,他可能自己都清楚,他几乎没有好好干的能力,于是就摆出一副不好好干的态度。 廉耻并不廉,许多人维持它不起。这是钱钟书先生说的。 认真也很较真,许多人认真不起。" 中国传统文化的冷思考袁伟时:中国传统文化的冷思考 现在传统文化很热。我认为这有好,有不好。这不是一个理论问题,要把它放到历史经验里去考察。中国传统文化有很多好的地方,我们的祖先给我们留下了最丰富的典籍,没有任何国家有像中国这样多的典籍。另一方面,中国也创造了很多珍宝,包括各种各样的艺术品和思想遗产;有一些东西到现在还在发挥作用,比如中医。 世界各国都要从传统社会转型变为现代社会;有些国家很顺利,有些国家则迂回曲折。在后发展国家里面,中国是丧失掉很多机会的一个国家。 第二次机会是16、17世纪明末清初,东西文化交流出现高潮。以利玛窦为代表,他于1582年到达澳门,1601年来到北京,在北京整整生活了10 年,带来很多西方的科学技术。举一个例子,中国自己的历法在元明时代一再出现测算失误,吸收伊斯兰历法也解决不了。利玛窦和他的同伴和后继者龙华民、汤若望等传教士带来的西方天文历算,解决了这些问题。沿用至今的阴历(农历)就是这些传教士及其学生的工作成果。利玛窦还带来一幅世界地图,让中国人知道中国在世界的东方,而不是世界的中央。康熙皇帝很喜欢西方的科学技术。他与彼得大帝是同一时期的,都是17世纪末18世纪初。彼得大帝学西方,建立了俄罗斯科学院;他死后没有多久,莫斯科大学也办起来了。康熙皇帝则把西方的科学技术当作个人的爱好、宫廷的消遣,既没有建立起中国的科学院,更没有想到要在北京办西方式的大学。机会又一次丧失掉了。 1793、1795、1816年,从乾隆到嘉庆时期,英国分别派出使者或送来国书、礼品,要求和中国和平通商。乾隆爷的答复是,“天朝无所不有”。嘉庆皇帝则宣称“中国为天下共主”,不能容忍使团拒绝叩头,降旨“逐其使臣回国”!英国使团里的人观察、分析后得出结论,中国是一个很腐朽的国家。中国再次丧失了和平融入世界的大好机会。现在有些文章宣扬,18世纪中国占世界1/3人口,经济上也占世界1/3,是世界上最富强的国家。这个说法恐怕要考察,他们使用的统计数字不一定可靠。中国当时的制造业固然比不上产业革命中的英国,15、16世纪英国的农业劳动生产率等于19世纪中国的2.8倍;至于制度环境更加无可比拟。 1840年鸦片战争失败了,但是英国不是用铁甲舰将中国打败的,那个时候它的军舰还是木头造的。而15世纪郑和下西洋的时候,中国的造船技术已经是世界一流的;到了19世纪,却被别人打得一败涂地。中国传统文化是优秀的,有很多珍宝,然而为什么社会转型这么困难,没有产生出现代经济?为什么没有产生现代科学?这是一个问题。 第二个,19世纪中国付出了代价,割地赔款大家都知道,但我认为应该特别重视的一点是,中国光人口就损失了1亿多。从1851年到1865年,也就是太平天国造反期间,中国人口从4亿3千多万降到三亿2千万,减少了26%。太平天国闹得最厉害的江苏、浙江等地区,人口一直到20世纪初才恢复过来。这些冤魂基本上是中国人自己杀死或者饿死的。这又是为什么?跟我们的文化有没有关系?20世纪会不会好一点?照样不行。内外战争、运动和灾荒,也有1亿左右的中国人非正常死亡,原因在哪里?中国文化那么优秀,为什么不能解决这些问题?这就是我要讲的第一个问题。 中国传统文化的缺失与不足 第二个特征是专制制度下严格的等级关系。用孔子的话说:“君君,臣臣,父父,子子。”现在有一些学者认为它是很好的,好在哪里呢?皇帝按照皇帝规范行事,君、臣、父、子都有一套严格的规范;这是从好的方面来说的。但它的另一面是等级森严,不能逾越。而英国在1215年就有《大宪章》,国王加税要得到诸侯的同意,要保障各地自由、自治的权利。中国的大小事都是天子或尊长说了算;抗上是极大的罪恶;儒家政治理论把这些合理化了。中国没有国际学术界界定或多数学者公认的封建制度。如果是封建制度,国王、诸侯之间是契约关系;而中国没有这样的关系。 儒家思想的第三个特点是服从。用孔子的话说,君子有三畏:“畏天命,畏大人,畏圣人之言”。假如有争议,由谁定是非呢?由圣人和皇帝的话来决定,圣人的话是最后的标准。公元一世纪,汉章帝召集儒门的代表人物在白虎观开会,由班固执笔写出一部《白虎通议》,章帝批准后颁行天下。以儒学为指导,为国家政治生活和社会生活中的方方面面制定详细的规矩或规范。突出中国传统文化的核心:三纲六纪(六亲),服从尊长。以后历代的法典,唐、宋、明、清的律例都继承了《白虎通议》,将三纲六纪作为贯穿始终的东西。一般的老百姓犯了罪,按照身份的高低、亲疏关系给你定罪。 利玛窦来到中国的时候把《几何原本》带过来并翻译了六卷,还有九卷没有译出。一直到平定了太平天国,曾国藩做了两江总督,他接受科学家李善兰的建议,拨款支持把后九卷翻译出版,把以前译出的六卷也校对一遍,出了一个完整的版本。李善兰请曾国藩写个序,曾国藩不懂,就让自己的儿子曾纪泽(曾作过中国驻英公使)代笔。曾国藩知道光懂中国传统文化不行,从小就让儿子学英语,接受现代科学教育。曾纪泽代他爸写的《几何原本》序言说:“盖我中国算书以《九章》分目,皆因事立名,各为一法……知其然而不知其所以然……《几何原本》不言法而言理,括一切而概之曰:点、线、面、体。……《九章》之法,各适其用,《几何原本》则彻乎《九章》立法之源,而凡《九章》所未及者无不赅也。”这里说透了中西思维方法的差别。《九章算术》共收有246个数学问题,分为九章。分别是:方田、栗米、衰分、少广、商功、均输、盈不足、方程、勾股。它的计算方法有成就,但是没有上升为完整的理论。曾国藩看完儿子写的东西后大为赞赏。当年曾纪泽的评价不一定完全正确的,但他的确说透了中国思维方法的弱点。 此外,几个世纪以来中国人自认为中国的道德是最高尚的,洋人是蛮夷,道德文章是永远比不上中国的。实际情况怎样?现在看来,道德规范也有很大的缺陷。一方面,我们道德规范有一些是跟世界各国一样的,比如我们讲“仁、义、礼、智、信”,大致上从任何一个文化体系里都能找到类似的东西。在西方,仁是 “博爱”;义是“正义”,有些道德规范世界各国是一样的,不同的语言系统表达了同样的意思。这是一个方面。但是,进一步考查这些规范的内容,问题就出来了:儒学的核心是仁义。用《中庸》的话来说:“仁者,人也,亲亲为大。义者,宜也,尊贤为大。”讲人不是讲人的平等,而是将亲情摆在首位;义的内容拐个弯变为要尊重别人! 其次,我们的道德是以三纲为基本架构的,没有人际之间的平等。 第一.他们认为西方文化从启蒙运动起就搞错了。错在什么地方呢?它造成一种征服型、竞争型的经济,给人类带来很悲惨的命运;同时破坏了环境。否定之后,便从西方文化转到东方文化——宣称东方价值观,儒家文化比西方文化高明。回首话当年,启蒙运动以降,资本主义的世界性扩张确实带来许多负面的东西,但是它也改变了全世界的面貌。这样建立起来的世界经济体系,本身包含了克服自己错误的成分在里面,许多罪错都在以后的发展中慢慢纠正了。至于说儒家和其他东方文化有医治西方病的神奇作用,直至现在都是学者善良的假设,除了满足中国人和其他东方人的虚幻的荣誉感以外,能否成为现实,只能拭目以待。 01 October 几乎无疾而终的又一稿重温了一边芥川龙之介的短篇小说选,感觉文气稍微通畅。周六开始重新提笔写小说,写到4000字的时候停下了。开头埋的东西太多,找这么下去没有个几万字是打不住了。我怀疑自己驾驭这种长度东西的能力。回想了下,没有很多具体的事件和戏剧冲突,现在想到的具体的场景,大约1万字可以写完。短篇小说是一个好的开始,但是又不能很完整的表达我的意思,最后也许会面目全非。长篇会拖沓的厉害,我心里很想讨好读者,唯恐自己写的太无趣。写的时候一会儿是风尚,一回是素描,基调也定不住。不过我会坚持把它写完,不管有多难看。我得写完了才知道怎么改。坏在哪儿。
不知道这么糊里糊涂的一个人摸索,我还能坚持多久。周围没有声音,前面没有目标。自娱自乐是藉口。没有努力,没有执行力,缺乏才气只是懒人的一个藉口。我最讨厌半途而废。 |
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