0:00 In the last lecture we fleshed out this modular view of the mind, this idea that there's no chief executive in your brain but rather there are a lot of modules that take turns exerting dominant influence on your thought and your behavior and we saw that this view dovetails pretty nicely with this Buddhist idea of not self.
在上一堂课中我们充实了这个思维的模块化的观点，这个观点，是，没有首席执行官，在你的大脑里，而是有很多模块，轮流执行显著的影响你的思想和你的行为，我们看到，这个观点与这个佛教的非我观点契合得很完美。
dovetails：(与…)吻合;(与…)切合
The idea that there is no kind of solid self at your core that persists coherently through time and keeps things under control. There is a pretty close correspondence between this particular model within modern psychology and this particular Buddhist doctrine.
这个观点，没有某种固定的自我在你的内核，在时间上持续连贯，让事情都在控制之下。有一个紧密的联系，在现代心理学里这个特别的模块和特别的佛教教义之间。
correspondence：相似;关联
OK, but what about Buddhist practice? What about meditation? Can the modular view of the mind illuminate meditation and help explain what's going on when people meditate, what's going on in their minds? Well, I do think there are some illuminating connections between the modular view of the mind and meditation and in fact in the last lecture there was buried, a kind of clue about the nature of that illumination.
好吧，但是关于佛教修行呢？关于冥修呢？思维的模块化观点能解释清楚冥修，帮助解释当人们冥想时，发生了什么吗？他们大脑里发生了什么？好吧，我确实认为有一些富于启发的联系，在大脑的模块化观点和冥想之间，实际上，在上一讲中，有埋一个线索，关于顿悟的本质。
illuminate: 阐释;说明 illuminating：富于启发的 illumination：觉悟;启发;精神启示
It was in something that Linda Cosmidy said, you may remember she's a pioneer in evolutionary psychology and also in developing modular views of the mind. She was talking about a jealous state of mind and describing it as a kind of a modular mechanism that coordinates various thoughts and perceptions to a specific end. She said something and I want to flash back to it here that may give you a clue about this connection between meditation and the modular view of the mind.
它在Linda Cosmidy说的话里面，你可能想起，她是一个先锋，在进化心理学，也在发展大脑的模块化观点。她在谈论关于大脑的妒忌状态，描述它是一种模块化的机制，协调各种思想和知觉，到一个具体的端。她说了一些东西，这里我想要快速回顾下，可能会给你一个线索，关于这个联系，在冥想和大脑的模块化观点之间。
That it's taking over from the point of view of the state that we're usually in where there is not a specific kind of coordination that's going on but a lot of different mechanisms are bubbling up and down in terms of their activation. OK, so she talked about mechanisms bubbling up and down in different levels of activation. Now, I'm hoping that as I repeat that phrase you may be thinking of a phrase that we heard earlier in an earlier lecture.
它在谈论，从状态的观点，我们经常在那里，没有一个具体的协调的种类在进行，但是很多不同的机制在根据它们的激活情况上下冒泡。她谈论了在不同激活水平下的上下冒泡的机制。现在，我跳过去，当我重复那个短语，你可能想到一个短语，我们在早前的课中听到过的。
I'll pause now and give it a chance to spring to mind. Phrases, default mode network, the default mode network as you may recall is this thing that gets activated when the mind isn't engaged in anything in particular, it's not absorbed in any task. It's kind of just the mind wandering. We also saw that the default mode network gets quieter during meditation. That's what brain scan studies have shown us. If you've done much meditating at all you probably know that sometimes the default mode network doesn't quiet down easily.
我会暂停下，现在，给它一个机会，出现在大脑中。短语，默认模式网络。你可能回想起默认模式网络是这个东西，被激活，特别是当大脑没有参与任何事情时，它不是沉浸到任何任务中。它好像是大脑在走神。我们也看到，默认模式网络变得安静，在冥想期间。那是大脑扫描研究显示给我们看的。如果你做了很多冥想，你很可能知道有时候默认模式网络不那么容易安静下来。
You may sit down to meditate, try to focus on your breath and suddenly you're thinking, "Oh I hope I didn't offend that person yesterday when I said that thing or oh that was an attractive person I met the other day. I wonder if maybe he or she would go to dinner with me. I wonder where we could go. What kind of clever things I could say. What would happen after dinner."
你可能坐下来冥想，试图集中注意力到你的呼吸，突然你在想，“哎呀我希望我没有冒犯那个人，昨天，当我说那些事，或者哎呀，那是个有吸引力的人，我另一天碰见的。我想知道她或他是否可能跟我一起去吃晚饭。我想知道我们能去哪里。我会说那些聪明的话。在晚饭后会发生什么。”
Now, as Linda's phrasing may suggest, somebody who has a modular view of the mind might be inclined to view the default mode network as just a bunch of modules kind of trying to get your attention. I mean, trying metaphorically. Presumably they're not conscious but they're kind of vying, competing for your attention.
现在，像Linda的短语可能暗示的那样，某人有模块化的观点，可能倾向于看默认模式网络作为只是一堆模块，有点儿试着得到你的注意。我是指，比喻意义的尝试。假设它们没有意识，但是它们有点儿竞争，为你的注意力竞争。
metaphorically：隐喻的;比喻意义的;象征的 vying：（为某事物）与…激烈竞争；
So when you think, I wonder if I offended that person yesterday, that would presumably be a module in the realm that Douglas Kenrick in the last lecture called the affiliative module. In other words, the larger module in charge of kind of making and keeping friendships and doing various other things and navigating the social landscape. And when you're thinking about having dinner with that attractive person and rehearsing what you might say, then that presumably is part of the mate attraction module.
所以当你想，我想知道我是否冒犯了昨天那个人，将很可能是一个模块，在Douglas Kenrick在上一堂课中称为从属模块的领域。换句话说，更大的模块，掌控着某种结交朋友和维护友谊，和其他各种事情，成功应对社交形势。当你想到和那个有吸引力的人共进晚餐，复审你将要说的，然后很可能是配偶吸引模块的部分。
rehearing：复审 presumably：大概；很可能；也许；据推测 navigating：驾驭，成功应付(困难处境) landscape：形势；情形；情状
Now, I want to take this opportunity to qualify something that I said in the previous lecture. There we talked about modules being activated by information out there in the environment. You might be in the presence of someone attractive and that activates your mate attraction module for example but as some of these examples suggests for example thinking, "Oh did I offend that person?" It isn't always the case that information right in your immediate real time environment is what triggers a module.
现在，我想要利用机会去具体说明一些东西，我在先前的课中说过的东西。我们谈论模块，被在那个环境中的信息激活的模块。你可能在有吸引力的某人出场的环境中那激活了你的配偶激活模块，例如。但是随着这些例子的某些所暗示的，例如想，“哎呀我冒犯了那个人吗？”触发模块的信息，并不总是正在你当下真实的实时的环境中。
qualify： (使)有资格获得;(使)有权去做；具体说明;使语气缓和
It isn't always the case that
I mean, the information came into your system at some point from the environment but apparently modules can kind of ruminate on information, the information works itself through the process before it actually gets presented to your consciousness in a particular form. Now, this quieting of the default mode network can happen with various kinds of meditation. It can happen with mindfulness meditation and with concentration meditation as we discussed earlier.
我是指，来到你系统的信息，在某个点，从环境中的，但是显然模块能有点儿认真考虑了信息，信息自己起作用，通过过程，在它实际以一个特别的形式呈现到你的意识之前。现在，这个默认模式网络的安静，能发生，随着各种不同的冥想。它能发生，随着正念冥想和专注冥想，像我们早先讨论过的那样。
ruminate：沉思;琢磨;认真考虑
Concentration meditation is particularly effective at quieting the default mode network in the first instance because if you're focused on something that's a good way to kind of short circuit the default mode network which after all is something that kind of perks up when you're not focused on anything and for that reason in mindfulness meditation you often start with concentration meditation.
专注冥想特别有效，在让默认模式网络安静下来上，在第一时间。因为如果你专注于某事，那是个好办法，有点缩短回路，默认模式网络，毕竟是一些东西，有点儿活跃起来当你没有专注于任何事情上时，因为那个原因，在正念冥修中你常常从专注冥想开始。
perks up：活跃起来
But at some point in mindfulness meditation, once you've established kind of a concentration in the equilibrium, then you head off in a different path from the concentration meditator and we've talked about that and here you see a particular connection between meditation in modules. They're kind of second connection between meditation and modules that applies specifically to mindfulness meditation.
因为在某点上，在正念冥想里，一旦你已经建立了某种专注，在内心安宁上，然后你拦住了，在一个不同的路径上，从专注冥想者，我们谈过的，关于那个，这里，你看到一个特别的链接，在冥想和模块之间。他们有点儿第二个连接，在冥想和模块之间，特别应用到正念冥想上时。
equilibrium：内心安宁 head off：阻止，防止（尤指不愉快的事）发生；拦截;拦住
Because remember, mindfulness meditation as we described it, consists of looking at things, things inside your mind and also things in the outside world in a kind of a new way when you might say more objectivity less attachment in carrying that view into everyday life ideally beyond outside of the meditation haul. One of the things that you may view in a new way that is of special consequence is your feelings.
因为，记住，正念冥想，像我们描述的那样，由看东西、看你大脑内部的东西，还有在外面世界的东西，用某种新的方式，当你可能说更多客观更少迷恋，在应用那个观点到日常生活，超越在冥想殿堂之外。其中一个东西，你可能观看，以一个新的方式，是特别的结果，是你的感觉。
attachment：喜欢;爱慕;忠诚
As we said, you view your feelings with less attachment and they may not get the same kind of traction with you. They may not have the same kind of power to drag your mind in a particular direction. Well, the other thing we've learned about feelings very recently is that feelings are what trigger modules. If you show people a scary movie it seems to activate a self-protection module by making them feel fear and if you show people a romantic movie it seems to give them feelings that activate a different module and make them behave differently.
像我们说过的那样，你看待你的感觉，更少迷恋，它们可能不会得到同样的引力在你身上。它们可能不会有同样的力量，拽走你的思想，在一个特别的方向。好吧，另一件事，我们学到的，关于感觉，最近，是，感觉是触发模块的东西。如果你展示给人们一个恐怖电影，它看起来吸引了自我保护模块，通过让它们感到恐惧，如果你展示人们一个浪漫电影，它看起来给他们感觉，吸引了一个不同的模块，让他们表现得不同。
traction： (对车辆的)牵引力，拉力
This is also true with some things we were calling sub-modules in the last lecture. For example jealousy is a very strong feeling that triggers a certain set of modular operations. Now, I would contend that actually there are always feelings associated with modules and that if when you start meditating and these modules are bidding for your attention, if you pay close attention, I think that you'll see that the way they bid for your attention is with feelings.
这也是真的，对某些东西，我们称之为子模块，在上一堂课中。例如，妒忌是一个非常强的感觉，触发了某种模块操作的集合。现在，我将声称，实际上总有感觉与模块相关，如果当你开始冥想，这些模块在投标你的注意力，如果你更近的注意，我想你会看到它们投标你的注意力的方式是用感觉。
contend：声称;争辩;主张 bidding for：投标
For example, if you're suddenly thinking, "Did I offend that person the other day?" Well, that's a kind of a negative feeling that gets your attention and the way to make it go away, the natural way to make it go away is to come up with a solution to the problem. If you say, "I know what I'll do. I'll send an e-mail to that person ostensibly about something else but in the course of it I'll refer to the conversation we had in a way that will make it clear what I intended and that I didn't intend any offense."
例如，如果你突然想，我那天冒犯了那个人吗？好吧，那是一种消极的感觉，得到你的注意，把它赶走的方法，最自然的赶走它的方法是，想出一个这个问题的解决方案。如果你说，我知道我要做什么。我会发一封新给那个人，表面上关于某些别的事情，但是在那个过程中，我会提到那个我们有过的那个谈话，用一种会让我的意图，即没有试图冒犯，更清晰的方式。
ostensibly：表面上的
Then the bad feeling goes away, the module has done its work and you're now vulnerable to some other module, right? Similarly, if you're fantasizing about that dinner you're going to have with that attractive person, well, that's it. That's a good feeling for the most part and it's a pleasant thing to think about and that keeps you thinking about it. I think that by and large feelings are the things that give modules power over you.
然后那个坏感觉都走了，模块完成了它的工作，你现在对其他的模块很脆弱，对吗？类似的，如果你在幻想关于那个晚饭，你将要和那个有吸引力的人一起吃的晚餐，好吧，就是它。那是一个好的感觉，大部分，想这件事情是一个愉快的事情，那让你继续想它。我想，大体上感觉是那些东西，让模块控制你的东西。
fantasizing：幻想，想象 power over：控制 by and large：总的来说，大体而言； 大体上； 大致如此；
So you could view mindfulness, both mindfulness meditation and mindfulness as you carry it out into the world as a way of kind of determining which modules do and don't get to be in control by being mindful of the feelings that usher modules in, that trigger modules. You can influence which modules win and which modules lose. Now, is this a useful way of talking about mindfulness? I mean, after all we've already said something kind of related.
所以你能看待正念，正念冥想和正念，当你付诸实践到这个世界，作为一个方式，某种决定哪种模块控制，或者不控制，通过被那个感觉包围，感觉启动了模块，触发模块。你能影响哪些模块赢，哪些模块输。现在，这是一个谈论正念的有用的方式吗？我是指，毕竟我们已经说了有点儿相关的某些事情。
carry it out：执行，付诸实践，抓落到实处
We've said earlier in the course that mindfulness does give you some control over feelings. You decide which feelings get traction and which don't and we've said that feelings can change your perceptions. We saw that fear can make you think that something that's not a snake is in fact a snake. Does it do any good to kind of describe this in terms of modules rather than in terms of the feelings that trigger the modules?
我们早先在这个课程中说过，在正念确实给你在感觉之上的某些控制。你决定哪个感觉得到注意，哪些不会，我们说过，感觉能改变你的知觉。我们看到，恐惧能让你认为，有些不是蛇的东西实际上是一条蛇。根据模块而不是根据触发模块的感觉来说描述这个的，这有任何好处吗？
I think there is some value because I think it drives home that when you're being mindful you're influencing whether an entire frame of mind sets in that influences thoughts and perceptions and that can influence those thoughts and perceptions in really subtle ways and for a really long time. A good example of this I think is hatred. Now, hatred from the point of view of an evolutionary psychologists is among other things a feeling that defines enemies.
我想有一些价值，因为我想它阐明，当你正在专注，你在影响是否一个完整的思维集合框架，在那个影响思想和知觉的，那能在相当长的时间里以真正微妙的方式影响那些思想和直觉。这个的一个好例子是，我想是憎恨。现在，憎恨，从进化心理学的观点，是在其他东西之间的一个感觉，定义敌人的感觉。
我认为这是有价值的，因为我认为当你意识到的时候，你会影响整个心境是否会影响思想和感知，并且能以非常微妙的方式和很长时间影响这些想法和感知。
drives home：阐明，讲透彻
If you hate someone they are an enemy. You can be angry at someone who is a friend but if you hate them they're not your friend. Natural selection seems to have equipped the human mind to deal in particular ways with enemies and in particular ways with friends. Behavioral scientists have discovered one very interesting feature of the different ways that we look at enemies and friends and it's this. When our friends do something good we attribute it to their inner essence. This is just the kind of thing they do. They're good people.
如果你讨厌某人，他们就是敌人。你能对一个朋友愤怒，但是如果你憎恨他们，他们就不是你的朋友。自然选择看起来给人类大脑装备去对付，以特别的方法，对付敌人，和以特别的方法对待朋友。行为科学家有发现一个非常有趣的特征，在我们看待敌人和朋友方式之间。它是这样的。当我们的朋友做了某些好事，我们把它归因到他们的内部本质。这就是他们会做的事情，他们是好人。
essence：实质;本质;精髓
If they do something bad we attribute it to some externals factor, some circumstance. We say, "Oh well it is just peer group pressure or they hadn't had sleep in days so they weren't really themselves." By the way you may recognize this is the way we think about our own behavior, right? When we do something good that's us and when we do something bad there's some external explanation for it. Well, when we think about our enemies it's actually the opposite it turns out. When they do something bad we attribute that to their essential nature.
如果他们做了某些坏事，我们把它归因于某些外部因素，一些环境因素。我们说，“哦好吧，它只是同侪压力，或者他们好几天没睡了所以他们不是真正的自己。”通过这个方法，你可能认识这个方法，就是我们看待我们自己行为的方式，对吗？当我们做了好事，那是我们，当我们做了坏事，那有外部的原因。好吧，当我们想我们的敌人时，它实际上呈现了相反的结果。当他们做了坏事时我们归因于他们的本质。
That's the way they are, they're bad. When they do something good we explain it in a way in terms of something external. Well, they were just doing it to please so and so who happened to be there or they were coerced into doing it or whatever. Now presumably this feature exists in our mind, was designed by natural selection presumably to among other things encourage us to talk about enemies in this particular way.
那就是他们的方式，他们是坏人。当他们做了好事我们根据外部的东西的方式来解释。好吧，他们只是为了高兴这样做，他们恰好在哪里，或者他们被迫做，或者什么的。现在假设这个特性在我们的大脑中存在，假设被自然选择设计在其他东西之中，激励我们谈论敌人，以这种特别的方式。
coerced into：被迫
When we talk about enemies to other people it's in our interest in kind of strategic terms to talk about them in very unflattering terms because it's in our interest to undermine the stature of our enemies who are people who can do us harm and the more stature they have, the more harm they can do us. This may be very much a propaganda tool but it does seem to be the case that in order to spread the propaganda more effectively we actually believed this.
当我们对别人谈论敌人时，我们的利益在于有策略的措辞，谈论关于他们，用非常贬低的措辞，因为它是我们的利益，去损害我们敌人的声望，敌人就是能对我们使坏的人，他们越有地位，他们对我们的害处就越大。这可能是非常宣传工具，但是它确实看起来是这种情况：为了扩大宣传更有效地，我们实际上相信这个。
unflattering：贬低的；有损形象的 terms：措辞 stature：地位;声望 propaganda：（政治组织的）宣传
We actually believe that our enemies are these people who do bad things by nature and good things for other reasons. One reason this can be really important is because when a nation is deciding whether or not to go to war, it really matters how the people in the other country and the leader of the country are framed. This helps explain why people who are trying to encourage you to go to war will tend to frame the leader in the country they want to invade as evil as possible.
我们实际上相信，我们的敌人是这些人：本性做坏事，因为别的原因做好事。这很重要的一个理由是，因为当一个民族决定是否要打仗时，它真的很有关系，另一个国家的人们，那个国家的领导，是怎样被形容的。这帮助解释为什么人们，试着鼓励你去参加战争的人们，将会倾向于提出那个国家的领导极其邪恶的想要侵略。
framed：表达;表示；陷害，提出，摆放
The Iraq war in 2003 was a good example. People who supported the war in America, some of them at least not all of them, compared Saddam Hussein to Hitler who of course is as evil as it gets and if you're going to try to really firmly entrench hatred in someone's mind, that's a good comparison to make. Once you've framed the leader of the nation you hope to invade as an enemy, once you've got that frame firmly set, it's very hard for him to get out of it because if he does anything good or anything accommodating it'll be attributed to external circumstances but whenever he does anything bad it will be taken as more evidence of how bad he is.
2003年的伊拉克战争是一个好例子。在美国支持战争的人们，其中一些，至少不是全部，比较了Saddam Hussein和Hitler，Hitler当然邪恶，如果你将要试着真的在某人的大脑中牢固地巩固憎恨，那是一个好的比较。一旦你诬陷了那个国家的领导，你希望像对一个敌人一样去侵略的，一旦你得到那个牢固的印象集合，对他，它很难摆脱出来，因为如果他做了任何好事，或者任何乐于助人的，那将被归因于外部环境，但是当他做了任何坏事，它将被作为他有多坏的证据。
entrench：使（权力、习俗、观念等）根深蒂固 framed：作伪证;陷害;诬陷；表达;表示 accomodating：忍让，乐于助人的
Now, hatred is a very strong emotion. You know it when you feel it and it's very dramatic but I do think that the kind of frame that it creates, the enemy frame can be sustained with subtler feelings of antipathy. It's not like every time you think of your enemy you fly into a rage. No, it can be a lot subtler than that and that's one reason mindfulness meditation can be valuable and a mindful attitude can be valuable because you pick up on feelings that are sufficiently subtle that you might otherwise miss them.
现在，憎恨是一个非常强烈的情绪。你知道，当你感觉到它时，它是非常戏剧化，但是我确实认为，提出它创造的，敌人的形象，能保持，带着微妙的反感的感觉。它不像每次你想到你的敌人，你就变得愤怒。不是，它可以比那微妙的多，那是一个原因，正念冥想能有价值，专注的态度能有价值，因为你与这个感觉熟悉起来，这个感觉足够的微妙，微妙到你可能根本忽视它们。
sustained：使持续;保持 antipathy：反感 pick up on：注意到，同......熟悉起来，回到
I guess I'd say that in some the case for viewing mindfulness meditation in the context of this modular view of the mind is, first of all it drives home that there's a whole frame kind of being installed in your mind and you can influence which frame it is through mindfulness and that this frame can influence your perceptions very subtly. It's a lot subtler than seeing a snake that's not there and the feelings that sustain the frame can be pretty subtle and in fact you may become aware of them only if you are carrying a mindful attitude into the world.
我猜我要说，在某些情况下，看待正念冥想，在这个大脑模块化观点的背景下，首先，它说明，有一整个框架，被安装了，在你的大脑里，你能影响那个框架，通过正念，这个框架能微妙地影响你的知觉。它比看见一条不在那里的蛇要微妙得多。那个感觉使那个框架持久，能相当微妙，实际上你可能觉察到它们，仅仅当你带着正念的态度到这个世界上。
Now, in a way this brings us back to the not self doctrine. We saw earlier that the Buddhist kind of famous discourse on the not self is amenable to differing interpretations. There's the full bodied interpretation that he was emphatically denying the very existence of the self. We saw that there is also a kind of minority interpretation that views his aims as somewhat less ambitious and there the idea is that one way you could look at that discourse as saying, there's no part of your mind that has to be part of yourself. There's no feeling you have to own, there's no thought you have to own and you can choose which things to let go of.
现在，在一个方式，这个带我们回到那个非我的教义。我们早先看到，佛教有点儿著名的布道，在非我上，是可以接受各种不同解释的。有完整的解释，他是显然否定自我的存在。我们看到也有一种小众的解释，把他的目的看作有些更少野心，观点是，一个你可能看待这个布道的方式，就是说，你大脑里没有一部分，必须是你自己的一部分。没有你必须有的感觉，没有你必须有的思想，你能选择哪种东西可以放手。
amenable to：愿意，有义务的，顺从的； full bodied：完整的 ambitious：有雄心的；有抱负的；有野心的 emphatically：肯定地;显然地
Well, to translate that into modular terms, you might say that the idea is there's no module you have to own or there's no module you have to be because remember, modules are these things that are in some sense kind of trying to become the self for a while and that's one reason that Douglas Kenrick in the previous lecture was referring to them as sub cells. As for the deeper notion of not self, the idea that the self really does not exist.
好吧，把那翻译到模块的术语，你可能说，那个观点是，没有模块你必须拥有，或者没有你必须是的模块，因为记住，模块是哪些东西，在某些意义上，试着变成自我，在很短的时间里。那是一个原因，Douglas Kenrick在先前课程中指出了它们是子单元。关于非我更深的概念，自我真的不存在的观点。
There are people who have meditative experiences that convinced them of the truth of this doctrine. They say they have seen the absence of a self kind of in "themselves." I guess I should put that last selves in quotes maybe but they experientially come to know the doctrine of not self. Now, near the end of this lecture we're going to look at whether the modular view of the mind make sense of what's going on in the minds of these people as they have these experiences.
有人，有冥想经验的人证实了它们。这个教义的真谛。他们说，他们看见了一个自我的缺席，在“他们自己”中。我猜我应该给那个最后的“自我”加上引号，可能，但是他们实验性地变得知道非我的教义。现在，在这一讲的最后，我们将要看看，大脑的模块化观点，是否说得通，对于这些人，当他们有这些经验时，在他们的大脑里发生了什么。
We're going to look at some of the kinds of reports you get from these people but first we're going to take a little detour and I think it's going to be a detour that helps us answer this question about what's going on in the minds of these people at least helps us frame it a little more firmly. What we're going to do and this is in the next segment in this lecture, is we're going to look at the issue of self control, of controlling our appetites and we're going to ask, "Well, how does self control happen if in fact there is no self?"
我们将要看一些报告，你从这些人那里拿到的。但是首先我们将要绕路，我想将要变成一个弯路，帮助我们回答这个问题，关于这些人的大脑里在发生什么，至少帮助我们构建它，更加牢固一点。我们将要做的是在这一堂课的下一小节，是我们将要看看自我控制的问题，控制我们的欲望，我们将要问，“好吧，自我控制是怎么发生的，如果实际上没有自我？”
detour：绕行路线;迂回路线；绕道;绕路;迂回
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