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原创 无声 無聲Silence 2021-12-31 20:00
Original Silence 2021-12-31 20:00

人的一生都在为了实现自己的目的而行动。然而，目的是什么？行动的意义又是什么？
A person's life is spent acting to achieve their own goals. However, what is the goal? What is the meaning of action?

行动基于信念。一方面，行动基于人对于“行动”与“目的”间因果关系的把握——康德称之为理性，米塞斯称之为“行动的先验范畴”。另一方面，理性行动人的具体目的确立服从于主体的终极目的，而行动人的终极目的选择必然涉及价值判断。
Action is based on belief. On one hand, action is based on a person's understanding of the causal relationship between "action" and "purpose"—Kant referred to this as reason, while Mises called it the "a priori categories of action." On the other hand, the specific purposes established by rational agents are subordinate to the ultimate purpose of the subject, and the choice of the agent's ultimate purpose inevitably involves value judgments.

价值判断不同于知识或科学，并非只有可证伪的命题才可以成为信念。如休谟所问，应然命题能否由实然命题所推出？约翰·穆勒指出，“行动对错的标准究竟是什么，这个问题虽然争议不断，却始终没有取得多少实质性的进展。”宗教给人们以超验的命令，从而越过实然命题，直接到达了应然问题。
Value judgments differ from knowledge or science, and not only falsifiable propositions can become beliefs. As Hume asked, can normative propositions be derived from factual propositions? John Stuart Mill pointed out, "What is the standard of right and wrong in action? This question, although constantly debated, has not made much substantial progress." Religion provides people with transcendent commands, thus bypassing factual propositions and directly addressing normative issues.

随着尼采高喊“上帝已死”，人类正在对一切命题和事物进行价值重估。理性的、统一的、超验的道德世界随之消亡，“意志”坐上了统治的宝座。从实然命题到应然命题的困难是多元意志存在的前提。多元意志的世界，意味着信念首先是个人的，其次才是集体的——集体的信念未必存在，而每个人对同一命题可以有不同的价值判断。作为个体的人不应要求他人修改其的价值判断，否则引致的是意志冲突，进而演变为现实中的暴力。
With Nietzsche's cry that "God is dead," humanity is re-evaluating all propositions and things. The rational, unified, and transcendental moral world has thus vanished, and "will" has taken the throne of dominance. The difficulty of moving from factual propositions to normative propositions is the premise of the existence of multiple wills. A world of multiple wills means that beliefs are primarily personal and only secondarily collective—collective beliefs may not necessarily exist, and each person can have different value judgments on the same proposition. As individuals, people should not demand that others modify their value judgments; otherwise, it leads to conflicts of will, which can evolve into violence in reality.

既然由实然命题难以推出应然命题，对价值的选择和坚持就成为了一个信念。从某种意义上说，价值等价于终极目的。作为终极目的的信念必然是先验或超验的，因为“凡是经验性的东西，都不仅完全不适宜于在这方面作为道德原则的补充，而且甚至对道德的纯正性极为有害。在道德中，一个绝对的善的意志的真正的、崇高无价的价值正是在于：行为的原则摆脱了唯有经验才能提供的偶然根据的一切影响。”
Since it is difficult to derive normative propositions from factual propositions, the choice and adherence to values become a matter of belief. In a certain sense, value is equivalent to the ultimate purpose. The belief in the ultimate purpose must necessarily be a priori or transcendent, because "everything empirical is not only completely unsuitable as a supplement to moral principles in this regard, but is even extremely harmful to the purity of morality. In morality, the true, noble, and priceless value of an absolute good will is precisely that: the principle of action is freed from all influences of contingent grounds that can only be provided by experience."

康德指出，如果应当有一种最高的实践原则，它必然是这样一种原则：它用因为是目的自身而必然对每一个人来说都是目的的东西的表象，构成意志的一种客观的原则，从而能够充当普遍的实践法则。这种原则的根据是：有理性的本性作为目的自身而实存。
Kant pointed out that if there is to be a highest practical principle, it must be such a principle: it is an objective principle of will constituted by the representation of something that is necessarily an end for every person because it is an end in itself, and thus can serve as a universal practical law. The basis of this principle is that rational nature exists as an end in itself.

继而，康德给出了三个被称为“绝对命令”的定言式。
Subsequently, Kant presented three categorical imperatives known as "absolute commands."

第一，对于一切理性存在者来说，在任何时候都按照他们自己能够愿意充当普遍法则的这样一些准则来判断行为。
First, for all rational beings, to judge actions at any time according to those maxims that they can will to become universal laws.

第二，你要如此行动，即无论是你人格中的人性，还是其他任何一个人的人格中的人性，你在任何时候都同时当做目的，绝不仅仅当做手段来使用。
Second, you should act in such a way that you treat humanity, whether in your own person or in the person of any other, always at the same time as an end and never merely as a means to an end.

第三，每一个理性存在者都必须通过自己的意志的一切准则而把自己视为普遍立法者，以便从这一观点出发来评价自己以及自己的行为。这样的理性存在者的概念就导向了一个依存于他的非常多产的概念，亦即一个目的王国的概念。
Thirdly, every rational being must regard themselves as a universal legislator through all the principles of their own will, in order to evaluate themselves and their actions from this perspective. The concept of such a rational being leads to a very productive concept dependent on it, namely the concept of a kingdom of ends.

在“人是目的”命题中，可以清晰地看到其互动性和实践性。假如违背了“人是目的”这一命题，则必然违反了绝对命令。人是目的而非手段，然而当人由目的被贬低为手段时，人同自己生命活动的异化、人同自己类本质的异化，乃至人同人的异化便产生了。如马克思所言，“人不仅生产出他同作为异己的、敌对的力量的生产对象和生产行为的关系，而且生产出其他人同他的生产和他的产品的关系，以及他同这些人的关系”。异化同样发生在将他人当作手段的人身上。欲望驱使主体违反自己的道德原则，此时的“人”不过是欲望的手段——他在将他人贬低为手段时，也否认了自己作为人的目的性。因此，对欲望的控制是由道德原则逻辑推导出的实在。
In the proposition "Man is the end," its interactivity and practicality can be clearly seen. If the proposition "Man is the end" is violated, it inevitably contradicts the absolute command. Man is the end and not a means; however, when man is degraded from an end to a means, alienation from one's own life activities, alienation from one's own essence, and even alienation from others arise. As Marx said, "Man not only produces the relationship between himself and the production objects and production actions that are alien and hostile to him, but also produces the relationship between other people and his production and his products, as well as his relationship with these people." Alienation also occurs in those who treat others as means. Desire drives the subject to violate their own moral principles; at this point, "man" is merely a means of desire—when he devalues others as means, he also denies his own purpose as a human being. Therefore, the control of desire is a reality derived from the logic of moral principles.

根据第三条绝对命令，“一切与意志自己的普遍立法不能相容的准则都被摈弃。因此，意志不是仅仅服从法则，而是这样来服从法则，即它也必须被视为自己立法的，并且正是因此缘故才服从法则”——“自律”法则确保了“普遍立法”和“人是目的”两条绝对命令的施行。
According to the third absolute command, "any principle that is not compatible with the universal legislation of the will itself is rejected. Therefore, the will does not merely obey the law, but obeys the law in such a way that it must also be regarded as legislating for itself, and it is precisely for this reason that it obeys the law"—the "law of autonomy" ensures the implementation of the two absolute commands of "universal legislation" and "humanity as an end."

先验准则的应然性质确定了其只能用于主体约束自身。正如“自律”法则所言，主体意志既然选择服从于理性，就必须服从于理性——意志选择由理性规制它自身。诚然，人是有自由意志的理性主体。但人又不止于此——人的世界，不止理性和意志。
The normative nature of a priori principles determines that they can only be used for the subject to constrain itself. As the "self-discipline" principle states, since the subject's will chooses to obey reason, it must obey reason—will chooses to regulate itself by reason. Indeed, humans are rational subjects with free will. But humans are more than that—the world of humans is not limited to reason and will.

孟子曰：“无恻隐之心，非人也；无羞恶之心，非人也；无辞让之心，非人也；无是非之心，非人也。恻隐之心，仁之端也；羞恶之心，义之端也；辞让之心，礼之端也；是非之心，智之端也。”除了理性和意志，人还有“心”。
Mencius said: "Without a heart of compassion, one is not human; without a heart of shame and aversion, one is not human; without a heart of deference and yielding, one is not human; without a heart of right and wrong, one is not human. The heart of compassion is the beginning of benevolence; the heart of shame and aversion is the beginning of righteousness; the heart of deference and yielding is the beginning of propriety; the heart of right and wrong is the beginning of wisdom." In addition to reason and will, humans also have a "heart."

孟子认为，道德原则是由心发展并认识的对象。“仁，人心也；义，人路也。”因此，作为道德原则的绝对命令并非由外界强加，而是生发于人的内心。孟子曰：“我善养吾浩然之气……其为气也，至大至刚，以直养而无害，则塞于天地之间。”浩然之气是心对道德原则把握的体现，故必然以道德原则为基础——“其为气也，配义与道；无是，馁也。是集义所生者，非义袭而取之也。行有不慊于心，则馁矣。”意志是心的体现，然而心的自省意识使其超越了意志；心可以生发出理性和道德原则，故心是理性的超越。在心的维度上，理性和意志实现了统一。
Mencius believed that moral principles are developed and recognized by the heart. "Ren is the human heart; Yi is the human path." Therefore, the absolute commands of moral principles are not imposed from the outside but arise from within a person's heart. Mencius said, "I cultivate my vast and righteous spirit... This spirit is extremely great and strong; if it is nurtured straight and without harm, it will fill the space between heaven and earth." The vast and righteous spirit is a manifestation of the heart's grasp of moral principles, and thus it must be based on moral principles—"This spirit aligns with righteousness and the way; without it, one is starved. It is born from the gathering of righteousness, not taken by force. If one's actions are not in harmony with the heart, then one is starved." Will is a manifestation of the heart; however, the self-reflective awareness of the heart allows it to transcend will. The heart can give rise to reason and moral principles, thus the heart transcends reason. In the dimension of the heart, reason and will achieve unity.

凡事应内求，因为“万物皆备于我矣”；因为“心”是通达世界本原的方式——“尽其心者，知其性也。知其性，则知天矣。存其心，养其性，所以事天也。夭寿不贰，修身以俟之，所以立命也”；因为“仁者如射，射者正己而后发。发而不中，不怨胜己者，反求诸己而已矣”；因为“爱人不亲，反其仁；治人不治，反其智；礼人不答，反其敬——行有不得者皆反求诸己。”故孟子曰：“学问之道无他，求其放心而已矣。”
Everything should be sought within oneself, because "all things are already within me"; because the "heart" is the way to understand the essence of the world—"those who exhaust their hearts know their nature. Knowing their nature, they know heaven. Preserving the heart and nurturing its nature is how one serves heaven. Life and death are not different; cultivating oneself to await it is how one establishes destiny"; because "the benevolent are like archers, they correct themselves before shooting. If they shoot and miss, they do not blame those who surpass them, but instead reflect on themselves"; because "to love others without being close is to reverse one's benevolence; to govern others without governing is to reverse one's wisdom; to respect others without responding is to reverse one's respect—when actions do not achieve their aims, one should reflect on oneself." Therefore, Mencius said: "The way of learning has no other, but to seek a tranquil heart."

然而，人的世界并非只有自己的心。正如邓晓芒老师所言，“哲学就是生命，是作为生命本身的生命。”抽象的思考不能替代鲜活的生命体验。对于个体而言，作为信念的心独一无二。但这个世界上不只有一颗心。他人的心，绝不仅仅是被主体之心体察的对象，而是一个个真实的存在。在我们的身边，有许多颗炽热的心在跳动——有许多颗炽热的心期待着相识，总有一颗炽热的心等待着相知。
However, the world of humans is not just one's own heart. As Teacher Deng Xiaomang said, "Philosophy is life, it is life itself." Abstract thinking cannot replace vibrant life experiences. For individuals, the heart as a belief is unique. But there is not just one heart in this world. The hearts of others are not merely objects perceived by the subject's heart, but real existences. Around us, there are many passionate hearts beating—many passionate hearts looking forward to meeting, and there is always a passionate heart waiting to truly know another.