Hi. Welcome to my course on Buddhism and
你好，欢迎来到我的课程：佛教和现代心理学。
Modern Psychology. I'm Robert Wright and I'm here at Princeton University where, for the past
我是Robert Wright，我现在普林斯顿大学，
couple of years, I've been teaching the seminar
过去几年里，我一直在教一门研究生课程
that this course will be based on. Now, I've never taught an online course
也是现在这门课程的基础。以前我从未教过在线课程。
before, so I'm very excited about this. It's kind of an adventure for me. And I want to
所以我很激动。这对我有点像一场探险。我想
thank you all for choosing
感谢你们选择
to be part of it. I want to spend the f, the first segment
这门课程。我想在第一讲的开始部分
of this first lecture just giving you an overview
把这个课程做个整体介绍。
of, of the main themes of the course and then I'm going to
这样你对这个课程的主题就有一个整体的概念。然后我将
talk a little bit about myself and what got me
谈谈我自己，为什么我会
interested in this. Now one question you could ask about a
对这个感兴趣。现在关于这个叫《佛教和现代心理学》的课程，
course called Buddhism and Modern Psychology is which
你可以问我的一个问题是：
Buddhism are we're talking about. After all, as with other religions, there
我们谈论的是哪种佛教？毕竟，像其他宗教一样，
are varieties of Buddhism. Just as there are different denominations
这儿有很多种佛教。就像基督教有很多教派一样。
of Christianity. There are different versions of Buddhism
在亚洲，有不同版本的佛教。
in Asia, and in addition to that, in, in recent decades, we've seen the emergence
另外，近几十年，我们看到出现了
of something that some people are calling a Western
一种被一些人称为西方佛教的东西。
Buddhism. In the United States, where I am, in
西方佛教出现在我所在的美国、
Europe and so on. Consisting of people who weren't born
欧洲等等地方。这些佛教不是由生来就是佛教徒的人们构建的。
Buddhist. But have chosen to adopt Buddhist
但是他们选择实践佛教的修行方式。
practice. In particular, meditation practice. Now, one distinctive feature of this Western
特别是冥修。现在，西方佛教的一个明显特性是
Buddhism is that these people
这些人
don't pay a lot of attention to what some people
不太关注一些人称为的
would call the supernatural. Parts of Buddhism. So, for example, if you took some of these
“超自然”的东西。虽然它也是佛教的一部分。例如，如果你拿这张图
Western Buddhists and showed them this. They'd say, what is that? Well the answer is, it's
给西方佛教徒看，他们会说：这是什么？答案是，这是
a hungry ghost. And many Asian Buddhists believe that you
饿鬼。许多亚洲佛教徒相信
might be reincarnated as a hungry ghost in a kind of hell, if things
你是有可能会在地狱转世成饿鬼。
don't go well. Or, if things go better, you might wind up
好的情况下，你可能会去天堂，
in a, in, in, in a heaven and spend years
在那里享受很多年再转世。
there before. Being reincarnated again. But this, this Western Buddhism doesn't
但是，西方佛教
really pay much attention to these kinds of
并不关心这些。
ideas. And in that sense, the focus of this
在这种意义上，
course will have something in common with the Western Buddhism, because we won't be
这个课程关注的东西将与西方佛教有些共通之处，因为我们不会
talking much about things like Buddhist deities or
谈很多佛教神仙或轮回的事情。
reincarnation. And the reason is simple. This course is about the scientific
原因很简单，这个课程是对
evaluation of Buddhist ideas. And reincarnation is just not an idea that's very
佛教观点的科学评估。轮回不是一个容易经受科学检验的观点.
susceptible to scientific
evaluation. I don't know how you'd set up an experiment to kind of test the hypothesis
我不知道如何设立一个实验来检验轮回的假说。
of reincarnation. Now there are lots of ideas in, in Buddhism that are what you might call
现在，佛教里有许多观点是自然主义的。
naturalistic. That is to say, they are susceptible to
这就是说，它们很容易进行科学检验。
scientific evaluation. A lot of ideas about the human mind. So for example, Buddhism
很多关于人类心智的观点，例如，佛教
addresses
questions like, why do people suffer? Why do we all feel anxiety? And sadness, and so on.
提出这样的问题，为什么人会受苦？为什么我们会感到焦虑，悲伤等等。
Why do people behave unkindly sometimes? Does the human mind deceive people about
为什么人们有时会作恶？对于现实的本质，心智真的会欺骗人类吗？
the nature of reality? And can we change the way the mind works? In particular, through
我们能改变心智工作的方式吗？特别是通过冥修。
meditation? Now, I want to emphasize that this kind of
现在，我想要强调，
naturalistic part of Buddhism is an authentic part of
佛教中自然主义的部分，是佛教传统中真实存在的部分。
Buddhist heritage. It's found in the earliest writings. And it is common to Asian Buddhism
在早期经典中都有记录。而且，这也是亚洲佛教和西方佛教所共有的。
and,
and Western Buddhism. It's kind of a common denominator of
有点像不同佛教的公分母一样。
Buddhisms. Now some people refer to this as a secular Buddhism, but that may be a little
现在一些人把这个叫世俗佛教，但是这有点误导。
misleading. because, I think it's possible to have a wholly naturalistic world view that
因为我想，拥有一个完全自然主义的世界观，是有可能的。
does
address some of the questions that religions address and
这个世界观强调宗教探讨的问题，
does do for people some of the things religion does
也能够做宗教为人们所做的事情。
for people. So for example, I think a naturalistic
例如，我想一个自然主义世界观，
world view, including this naturalistic Buddhism, can in principle, give people a
包括这个自然主义佛教，可以原则上给人们
sense that their lives have meaning. Give them moral orientation. Give them consolation in
一种他们的生活是有意义的感觉，给他们道德上的指引，在他们
times of sorrow. Give them equinimity as they encounter the
悲伤的时候给一点安慰，
turbulence of life. Now, whether that means that you could
在他们遭遇生活动荡时，给他们一种泰然的心境。
call this naturalistic version of Buddhism religious depends ultimately on how you
这是否意味着你可以称这种为佛教的自然主义版本，最终取决于你怎样
are going to define religion. One of the, one of the broadest
定义宗教。我所见过的对宗教最宽泛的定义，
definitions I've seen comes from William James, the great
来自William James，
American psychologist who said that the kind of animating
一位伟大的美国心理学家，他说
essence of religion is the belief that there is an
宗教的本质是信仰一种看不见的秩序。
unseen order. And that our supreme good lies in
相信我们的至善依赖于
harmoniously adjusting ourselves thereto. Now, Buddhism does in a sense, say that
依照这种秩序调整自己，与之协调。现在，佛教，确实是说，
there is an unseen order that we should adjust
存在一种看不见的秩序，我们应该去按照它来调整自己。
ourselves to. Now it's not talking about a kind of
它不是说，
cosmic plan. The unseen order that is referred to, is
一种宇宙计划计划。看不见的秩序，是指，
the truth about the way things work. The truth about the structure of reality,
事物运行的真相。关于现实结构的真相，
the truth about human beings, even the truth
关于人类的真相，甚至
about yourself. According to Buddhism, these truths often
关于你自己的真相。根据佛教观点，这些真相常常
go unseen because the human mind contains
看不见，因为人类心智包含了
certain built-in. distortions, illusions. We don't see the word clearly. And Buddhism
内建的扭曲、幻觉。我们看不清这个世界。
certainly does assert that
佛教甚至断言说，
our supreme good lies in harmoniously adjusting ourselves
我们的至善依赖于依照这种通常隐藏的真相来调整自己来与之协调。
to this normally hidden truth. And in fact Buddhism lays a path for the
事实上，佛教给和谐的调整自己铺了一条路。
harmonious adjustment. it, it, it, it lays out what it considers
它给出它认为的
to be the truth about reality. It tells us what we need to do to bring
关于现实的真相。它告诉我们，我们应该怎么做
our lives in line with that reality. and, the claim, the Buddhist claim is,
来遵从这种现实。佛教宣称，
that we can thereby relieve our suffering even end
我们因此可以从痛苦中得到解脱，甚至结束痛苦。
our suffering. And in the process, align ourselves with
在这个过程中，要遵从道德的真理。
moral truth. At least that's the claim. That is the Buddhist claim. Is it true? Is the
至少它是这么宣称的。这是真的吗？
Buddhist diagnosis of the human predicament, why they're are
佛教诊断了人类的困境：为什么他们会受苦？
suffering through? And the prescription for for, for the
给这种诊断的药方，
human predicament powerful and effective? Well that's largely what this course is
真的强大有效吗？这就是这门课程谈论的东西。
about. And, I hope it's not too much of a plot
我希望这不算太剧透：
spoiler to say that I do think that modern psychology is in some respects lending
我真的认为现代心理学在某些方面，
support to Buddhist ideas. For example, I think psychology does show us that the, certain
给佛教观点提供了支持。例如，我认为心理学告诉我们，某些
deceptions,
欺骗，
distortions, are built into the human mind, and actually
扭曲，是人类心智固有的东西。事实上，
that we do suffer as a result. And I think even some of the more radical sounding Buddhist
我们的确因此而受苦。我认为甚至一些听起来更激进的佛教徒教义
doctrines are,
are getting some support. For example Buddhism says that there is a
也得到了某些支持。例如，佛教说，
sense in which the self, that is the thing that I think of as running the show,
自我，在某种程度上，就是，在这个正在讲课的东西，在我里面的东西，
the thing inside me does not exist. In a sense. And I think psychology is also raising
并不存在。在某种程度上。我想，心理学也是提出了一些
real questions about the actual nature. Of what we think of as the self. Now, when I talk
关于本质自我的真实性问题。比如，我们如何看到自我。现在，当我谈论
about modern psychology, I definitely mean to include evolutionary
现代心理学时，我是指进化心理学。
psychology. And that is the study of how the human
这个是一门研究心智如何
mind was shaped by natural selection and I
被自然选择塑造的学科。
think there is evidence. That some of these delusions that the mind
我想这是有证据的。心智遭受的有些妄想，
is subject to were actually built in by natural
确实是自然选择所内置的。原因我稍后会讲。
selection for reasons we'll come to. The mind is kind of programmed that way. But to say
某种程度上，心智就是那样被编制好的。
that something is natural, or
但是说一些东西是自然的，
was engineered by natural selection, isn't to say that
或者是自然选择策划的，并不是说
it's not changeable. And in fact, part of the idea of Buddhism
它是不可改变的。事实上，佛教的部分观点，
is to do what you might call kind of counter
与你可能称为违反大脑编制的东西有关。
programming of, of the brain. In particular through such techniques as
特别是通过像冥想这类技术。
meditation. And kind of neutralize some of these
它抵消了某些
tendencies that I would say were built into the brain By
我称之为被自然选择内置于大脑中的倾向。
natural selection. And in fact one thing I like about
事实上，我喜欢佛教的一件事是
Buddhism is the sheer audacity of it. You know, it's kind of like a rebellion
它是如此的大胆。你看，这有点像对造物主：自然选择的反叛。
against our creator. Natural selection it, it very much wants
它特别想
to, wants to run in opposition to some of the logic by which
从与自然选择建造大脑的相反的逻辑方向进行。
natural selection wired the brain. Now. Should emphasize that it's not a complete
现在，应该强调，这不是对自然选择完全的反叛。
rebellion against natural selection. Buddhism does make use of some things natural
佛教其实还利用了自然选择深植于给我们内部的一些东西，
selection engrained in us
including, you know, love, compassion, rational thought, but
包括爱，同情，理性思考，
still it's a pretty thorough going rebellion we're
但它仍然相当地彻底地进行反叛这些东西。
talking about. [COUGH] Now can the, can the rebellion be
这种反叛能成功吗？
successful? I've already suggested that modern
我已经说过，
psychology lend support to, to some of the Buddhist diagnosis of the
现代心理学，给了一些佛教对人类困境的诊断以支持。
human predicament. But what about the prescription? Can the prescription laid out by
但是，药方是什么？佛教开出的药方，
Buddism
end or greatly alleviate human suffering. By making us see the world more clearly? Well,
能终止，或者极大地缓解人类痛苦吗？让我们能更清楚地看清这个世界吗？
we're going to be hearing from some
我们将听到有些人说，
people who say that it's worked for them. These are people I've talked to over the
这对他们很有效。这些人是我过去几个月交流过的人。
last few months. But I want to emphasize that I'm not just interested in the question of
但是我想要强调，我不只是对
whether, whether meditation has made them happier, made
冥修是否让他们更快乐、让他们受苦更少感兴趣，
them suffer less but whether it has done that. By helping them see the world more
还对这是否是通过帮助他们看这个世界更清楚才有效的感兴趣。
clearly. Whether dispelling these illusions that
是否驱散这些错觉
seem to be built into us is the key to happiness. Now in looking at this issue we will
这些内置的幻觉，是幸福的关键？现在看看这些问题，
also be hearing from some prominent
我们将听到一些著名的
psychologists. That I've also been having conversations
心理学家的话。这些人是我前几个月与他们交谈过的人。
with other the last few months. And we'll be looking at various kinds of
我们将要看各种证据，
evidence. Brain scans, social psychology
大脑扫描，社会心理学实验。
experiments. And we'll also be hearing a little bit from me about my experiences with
也会听到一点我个人冥修的经验。
meditation. I'm not a hardcore meditator, I don't
我不是一个厉害的冥修者，
meditate hours a day. But I do try to meditate everyday. and. Perhaps more important, I
我没有一天冥修几个小时。但是我的确试着每天冥修。更重要的是，
have done some
of these one week silent meditation retreats, which
我做了一些一周静默冥修的练习，真的是高强度的。
are pretty, pretty intense. And involve a whole lot of meditation and
包括完全的冥修，
not much else and they can have dramatic
没什么其他的东西。这些对于意识有显著的影响。
effects on your consciousness, and I think these have
我想，
given me a glimpse of what some of these much more
这让我可以全面了解这些严肃冥修者体验的东西，
serious meditators. Experience and the conclusions they reach
about how their mind is working. These retreats are really, probably the
以及他们对于自己心智如何运作的结论。这些练习真的，可能是
main thing that got me interested in this whole area, and,
让我对这整个领域感兴趣的最主要的东西。
and, and they're the reason that I decided to
也是我决定
research it and write about it and teach about it. At the same time, my interest also
研究和写作、教授它的原因。同时，我的兴趣
grows
out of my. Previous work in a kind of natural way. About 20 years ago, I read a book
自然而然地源自于我原来的工作。20年前，我写了一本书，叫
called
The Moral Animal, about evolutionary psychology when that
道德动物，关于进化心理学的，
term, evolutionary psychology, was just starting
当时进化心理学这个术语，才刚刚开始流行。
to circulate. And then I went to teach in a psychology department of Penn, the University
然后，我到宾夕法尼亚大学的心理系教了一段时间书。
of
Pennsylvania, for a while. Meanwhile, I was getting more interested
同时，我对宗教更感兴趣了。
in religion. And I wrote a book called The Evolution of God about the emergence of the
我写了一本书叫神的演化，关于亚伯拉罕神的产生。
Abrahamic God. And in the last few chapters of that, I
在最后几章，
addressed the question of whether there can be a
我提出了一个问题，是否可以有一种宗教，
religion that is viable in the modern world, whether you
在现代世界里存在，
could have something you could call a religion that is fully
是否可以有一些可以称为宗教的东西，
compatible with modern science. And now I'm kind of returning to that
可以完全地与现代科学兼容。现在，我回到了那个问题，
question here and I'm really looking forward to to sharing what, my thinking
我真的很期待与你们分享我的思考、我的发现。
with you and my findings with you. So now let's dive into the course and move
所以现在，让我们深入这门课程，继续第一讲的第二部分。
on to the second segment of lecture one. [BLANK_AUDIO]
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