重回伊甸園：該不該尋求知識

晨讀 The Science of Logic，讀到這一段，細(xì)細(xì)琢磨了一下：

We were to told in our story that Adam and Eve, the first human beings, the types of humanity, were placed in a garden, where grew a tree of life and a tree of the knowledge of good and evil. God, it is said, had forbidden hem to eat of the fruit of this latter tree: of tree of life for the present nothing further is said. These words evidently assume that man is not intended to seek knowledge and ought to remain in the state of innocence. Other meditative races, it may be remarked, have held the same belief that the primitive state of mankind was one of innocence and harmony.

這里提到的the stage of innocence是一種極其美好的狀態(tài)。人在伊甸園里無憂無慮、無欲無求地生活著，沒有疾病、暴力、兇殺、戰(zhàn)爭與饑餓，沒有嫉妒紛爭，沒有惱怒怨恨，沒有邪情私欲……一切都是那樣美好、自然，天真、純樸，人在“空無”的狀態(tài)，在與上帝可以天天親近的狀態(tài)。亞當(dāng)具備完美的身材與心靈，也有全備的知識。在《創(chuàng)世紀(jì)》2章19、20節(jié)，亞當(dāng)都給各種飛禽走獸取名：上帝用土所造成的野地各樣走獸，和空中各樣飛鳥都帶到那人面前，看他叫什么。那人怎樣叫各樣的活物，那就是它的名字。那人便給一切牲畜和空中飛鳥、野地走獸都起了名（Now the LORD God had formed out of the ground all the wild animals and all the birds in the sky. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name. So the man gave names to all the livestock, the birds in the sky and all the wild animals.）。我們會發(fā)現(xiàn)，名稱即本質(zhì)。物如其名，所以，名對于認(rèn)識事物的本質(zhì)有著極其重要的作用?！坝忻?，萬物之母?！保╰he being that can be named is the mother of all things.）古代哲學(xué)中出現(xiàn)的名辯，即與此有關(guān)。無論公孫龍的明辨之學(xué)，還是西方哲學(xué)中的唯名論和唯實(shí)論，皆從名出發(fā)，即語言、概念、殊相、共相等來討論問題。一些哲學(xué)家主張普遍的共相是真正的實(shí)在，殊相或個別的東西不過是現(xiàn)象；而另一些哲學(xué)家則認(rèn)為個別的東西才是真實(shí)的存在，共相不過是概念、語詞而已，并沒有實(shí)際存在的意義。前者被稱為“唯實(shí)論”，后者被稱為“唯名論”。唯名論和唯實(shí)論曾經(jīng)發(fā)生大辯論，實(shí)際上，名即實(shí)，實(shí)即名。孔子曰：名不正，則言不順；言不順，則是不成。也是看到了名與實(shí)之間的本質(zhì)關(guān)系。人類在探索自然規(guī)律即理、社會秩序即禮等問題，認(rèn)為得到真理性認(rèn)知時，就會給這個發(fā)現(xiàn)取一個名字，取名，就是要通過言來體現(xiàn)它的本質(zhì)。

是在人悖逆上帝的誡命，違背上帝的話語之后，人的知識成了殘缺的遺留，成了柏拉圖思想中的“回憶論”，人也處在一個可怕、可憐、可咒詛的境況之中。所以，在伊甸園里全備的知識只剩下一點(diǎn)殘留，從這個意義上講，柏拉圖的回憶論是正確的一個認(rèn)知。在他的《理想國·美諾篇》里，記載了一個14歲的少年在蘇格拉底的啟發(fā)下，得出了一個幾何證明的結(jié)論，證明他是的確知道幾何學(xué)的，而他其實(shí)并沒有學(xué)習(xí)過任何幾何知識。這就是證明Knowledge is recollection.而這也是蘇格拉底在《裴多篇》中給出的第二個證明：The second argument is that knowledge is recollection, and therefore the soul must have exited before birth.正如我不喜歡的哲學(xué)家羅素所說：The same conclusion is drawn in the Meno as in the Phaedo, that knowledge is brought by the soul from a previous existence. Frank Thilly 也說：Plato came to regard mathematical concepts and certain logical notions, or categories, such as being and non-being, identity and difference, unity and plurality, as inborn, or a priori.老子稱這種先驗(yàn)知識為無名，無名，天地之始（The non-being which can’t be named is the origin of creation.）?？档路Q這種先驗(yàn)認(rèn)知條件叫直觀形式 forms of intuition?！短K菲的世界》：…Kant stretches his hand out to the rationalists------in our reason there are also decisive factors that determine how we perceive the world around us. In other words, there are certain conditions in the human mind that are contributive to our conception of the world.譬如，時間和空間：Kant called “time ” and “space” our two forms of intuition. And he emphasized that these two “forms” in our own mind precede every existence.也就是說，Perceiving things in time and space is innate(在時間與空間里感知事物是先驗(yàn)的). 正如老子在《道德經(jīng)》一開始就表明他的觀點(diǎn)：道可道，非恒道（The uttered Dao is not the eternal Dao）。他把道分成可言說之道與不可言說之道。不可言說之道是恒道，是自有永有的，不會變化的道，這個道只能他啟示我們，而不是我們來言說他。唯有可言說的道，才是他在道德經(jīng)中要闡發(fā)的道。正如康德認(rèn)為的那樣， 人類的全部知識都是用先天固有的思維形式（是不是特別像回憶論？）整理感性材料的結(jié)果，因而一切知識都是從經(jīng)驗(yàn)出發(fā)的。但我們對于上帝不可能有任何經(jīng)驗(yàn)，上帝屬于超驗(yàn)領(lǐng)域。因此，對于上帝是否存在，我們不能有任何肯定或否定的斷言（道，可道，非恒道）。

 總之，人類違背上帝的旨意，墮落之后，知識成了殘存的回憶，理性的有限性使得我們認(rèn)識真理存在著巨大的障礙。唯有上帝的啟示才能夠開啟我們封閉的心靈，才能夠發(fā)見一點(diǎn)點(diǎn)自然規(guī)律與社會秩序之光。因此，人總是想回到伊甸園狀態(tài)，就是返璞歸真。老子寫到：道生之，德畜之，物形之，勢成之，是以萬物莫不尊道而貴德。

絕圣棄智，民利百倍；絕仁棄義，民復(fù)孝慈；絕巧棄利，盜賊無有。次三者以為文不足，故令有所屬：見素抱樸，少私寡欲（Reject the use of your wisdom, and knowledge, people will benefit from it a hundredfold; Reject the use of benevolence and loyalty, people will return to paternal love and filial devotion; Reject the shrewd methods to increase the state interests, there will be no bandits in the country. If these three things are insufficient, I will give them a foundation: Express simplicity and embrace the natural. Reduce your selfishness and diminish your desires. Reject the learning of ritual decorum and there will be no worries. ）。為啥要絕圣棄智，絕仁棄義，絕巧棄利？因?yàn)檫@些都是讓人爭名奪利、紛爭禍患、嫉妒煩憂等的東西，真正要做的，就是見素抱樸，少私寡欲。見素抱樸，少私寡欲，就是逐漸地走向成圣，為道日損。盧梭認(rèn)為，科學(xué)與美德勢不兩立， 而且一切科學(xué) 起源都卑鄙。天文學(xué)出于占星術(shù)迷信；雄辯術(shù)出于野心；幾何學(xué)出于貪婪；物理學(xué)出于無聊的好奇；連倫理學(xué)也發(fā)源于人類的自尊；教育和印刷術(shù)可悲可嘆；文明人以別于未開化蠻人的一切一切全是禍患（Science and virtue, he held, are incompatible, and all sciences have an ignoble origin. Astronomy comes from the superstition of astrology; eloquence from ambition; geometry from avarice; physics from vain curiosity; and even ethics has its source in human pride. Education and the art of printing are to be deplored; everything that distinguishes the civilized man from the untutored barbarian is evil）。

毀滅人類的可能不是科學(xué)，而是科學(xué)帶來的罪惡：激發(fā)出的貪欲，野心，自義，欲與天齊的狂傲。