耶鲁大学开放课程—哲学：死亡19OpenYalecourse—Philosophy：.txt男人的话就像老太太的牙齿，有多少是真的？！问：你喜欢我哪一点？答：我喜欢你离我远一点！执子之手，方知子丑，泪流满面，子不走我走。诸葛亮出山前，也没带过兵！凭啥我就要工作经验？我们一直在讨论
We've been talking about the question as to whether
永远不死是否值得期待
or not it would be desirable to live forever,
永生是不是件好事
whether immortality would actually be a good thing,
是像我们大家一般认为的那样
as most of us normally presume,
还是像伯纳德·威廉姆斯所说的那样
or whether in fact, as Bernard Williams argues,
它并不值得期待
it would be undesirable.
我们要研究的问题是
The question we turned to was,
尽可能打开你的思路
just let your imagination run free.
不去考虑苟延残喘地延长
Instead of asking what would it be like to continue living a longer
现实生活中那种每况愈下的生活
kind of trajectory that humans have in the real world
你会生病
where you just get sicker
衰老有气无力
and more and more frail and incapacitated,
不去考虑那样的永生是否有价值
ask yourself not whether immortality of that sort would be valuable,
而是去考虑是否能描述一种
but is it even so much as possible to describe a life
你想永远过下去的生活
that you would want to live forever?
这是我上节课留给你们的问题
That's the question I left you with last time.
我想我已经表明了我的态度
I think I already tipped my cards on this matter.
我倾向于认同威廉姆斯的观点
I'm inclined to agree with Williams.
我认为不管我们如何定义这种生活
I think that no matter how we try to fill in the blank,
那会是个很长的定义
it's a very long blank.
这里关键的一点就是永生的意思
The crucial point here for us is that immortality means
并不是活很长时间
not just living a very long time
也不是活特别长时间
or even an extraordinarily long time,
而是永远地活下去
but literally living forever.
我觉得这很难
I think it's very difficult,
实际上我觉得根本就不可能
indeed I think it's impossible,
有你希望永远做下去的事情
to think of anything you'd want to do forever.
我有位朋友
I have a friend who once
有一次跟我说他希望永远活着
claimed to me that he wanted to live forever
这样他可以每天吃泰国菜
so that he could have Thai food every day for the rest of, 直到永远
well, the rest of eternity.
我也蛮喜欢泰国菜的
I like Thai food just fine,
但是一想到要
but the prospect of having
日复一日地吃泰国菜
Thai food day after day after day after day
吃上几千几万几亿几兆年
for thousands, millions, billions, trillions of years
就没那么吸引人了
no longer seems an attractive proposal.
看上去倒更像是一场噩梦
It seems like it becomes some kind of a nightmare.
我前面也举过相同的例子
And the same way that I indicated previously
虽然我喜欢吃巧克力
that although I like chocolate--
我爱巧克力
I love chocolate--
但要让我一直不停地
the prospect of having to eat more and more
不停地吃巧克力
and more and more and more chocolate,
那最后就我就想吐了
eventually the idea becomes a sickening one.
随便举任何一件事
Think of any activity.
你们有些人喜欢玩填字游戏
Some of you may enjoy doing crossword puzzles,
可能每天花上几小时玩玩字谜很有意思
and perhaps doing crossword puzzles a couple hours a day is enjoyable. 但设想让你日复一日地猜字谜
But imagine doing crossword puzzles every day
十年一千年
for 10 years, 1,000 years,
一万年一亿年一兆年
a million years, a billion years, a trillion years.
最后在我看来
Eventually, presumably, so it seems to me,
你大概会说 "我实在不愿猜字谜了"
you'd end up saying, "I'm really tired of crossword puzzles."
当然还会有一些你从没见过的
Sure, there'd be some new particular puzzle
新字谜
you hadn't seen before,
但你曾经沧海难为水你会说
but you'd sort of step up a level and say,
"尽管我没做过这个字谜
"Although I haven't seen this particular one before,
但我以前做的已经太多了
I've seen crossword puzzles before.
万变不离其宗
There's really nothing new under the sun here.
尽管这个字谜的组合方式我没见过
The fact that I haven't seen this particular combination of words
但也引不起我的兴趣"
isn't enough to make it interesting."
当然填字游戏也不是什么艰深难题
Well, crossword puzzles aren't a very deep subject,
我们也许仍感疑惑
and we might wonder whether or not
如果我们找到了
we would do better if we were engaged in
更具挑战性的问题会不会更有意思呢
something more mentally challenging than that.
这也许会给我带来不一样的体验
This may indicate something unusual about me,
我很喜欢数学
but I rather like math.
花大量时间研究数学问题
And the prospect of having a lot of time to pursue math problems 做深入细致的演算看起来很吸引人
of a richer and deeper sort seems fairly attractive.
但即便如此
Yet even there,
当我想到要永远研究数学
when I imagine an eternity of thinking about math--
或者永远研究哲学
or for that matter, an eternity of thinking about philosophy,
比起数学显然我更喜欢哲学
which I obviously like even more than math--
这都不是令人向往的生活
the prospect seems an unattractive one.
我想不出自己希望永远干什么
I can't think of any activity I'd want to do forever.
当然这个说法里有漏洞
Now, of course, that's a bit of a cheat
我们并没说过要永远
because the claim isn't to spend eternity
研究数学而不干任何别的事情
doing math problems and nothing but math problems.
我们并非用50 80 100年的时间
Right now, with our 50, 80, 100 years,
并不是每天都干同一件事
we don't fill our day doing only one kind of activity.
我们每天事务纷杂
We fill our day with a mixture of activities.
但这对解决问题毫无帮助
But it doesn't really help
晚上吃泰国菜中午吃中餐
having Thai food for dinner and Chinese for lunch.
或者周一周三周五吃中餐
Or perhaps Chinese on Monday, Wednesdays, and Fridays
周六周日吃泰国菜
and Thai on Saturdays and Sundays
每天下午花两个小时研究数学
and spending two hours in the afternoon doing math
早上花三个小时研究哲学
and three hours in the morning doing philosophy.
这样的生活让人向往
That sounds like a pretty pleasant life.
但是
But again,
当你想到永远过这样生活
if you think of the possibility of doing that for all eternity
无法摆脱
and never getting away from it,
无从解放的时候
never being free from it,
我认为你对永生的美好憧憬
the positive dream of immortality,
就会变成噩梦
I think, becomes a nightmare.
当然也许我的想象力不够奔放
Well again, maybe I'm not just being creative enough in my imagination. 我过去的一位同事曾描述过
Different former colleague of mine once talked about the prospect of
天堂里神仙般的日子
having a kind of heavenly vision of the divine.
或许那值得永远拥有
Maybe that would be desirable forever.
她描述说想想当你
And she described it as, think of what it's like to
和一位挚友言语投机
have a really great conversation with a friend
你希望谈话一直继续
that you wish would never end,
除了上帝
except God's
谁也不是如此博学的挚友
this infinitely rich friend
所以这样的谈话值得永远持续
and so the conversation ends up seeming desirable forever.
当然我可以说这样的话
Well again, I can say the words,
但当我想象这种情形
but when I try to imagine that possibility
认真来看至少就我个人来讲
and take it seriously, at least speaking personally,
这一点都说不通
it doesn't--it doesn't hold up.
我没有一位朋友
No friend that I've ever talked with is one
我愿意和他永远交谈下去
that I actually would want to spend eternity talking to.
当然有人可能会说
And it's of course possible to say, well,
只是想象有这样一位朋友
just imagine a friend that
你愿意和他永远交谈下去
you would want to talk through all eternity to.
但问题是
But the whole point is,
我想象不出这种情形
I can't imagine what that would be like.
我尽力去想象一种生活
When I do my best to imagine some kind of existence
它可能令我向往并永远吸引我
that would be desirable or attractive forever,
我想不出来这简直是场噩梦
it just doesn't work. It becomes a nightmare.
当然也许我们不用这样
Well again, maybe what we need to do is not so much
想象同样的情形
just imagine the same cycling
一周接着一周不断发生
going through week after week after week,
我们可以拿职业生涯为例
but whole careers.
也许你可以花50年
Maybe you could spend 50 or
或者100年专职研究哲学
100 years pursuing philosophy as your career.
然后花50年或者100年研究数学
And then 50 or 100 years pursuing math as your career. 花50年或100年去旅游
And 50 or 100 years traveling around the world.
花50年或100年去搞艺术
And 50 or 100 years being an artist
画些水彩画诸如此类
and working on your water colors, or whatever it is. 好了看上去好像
Well, that certainly seems like
我们能消磨更多的时间
we could probably get more time out of that.
但是问题的关键在于
But again, the crucial point to remember is
永远的意思是永无尽头
that forever is literally forever.
我想象不出任何一种生活
There's no life that I'm able to imagine
我希望永远过下去
for myself that's one that I would want to take on forever. 当然你可能会说应该有些生物
Well, you might say surely there could be creatures
会希望永生
that would want to live forever,
会享受永生
that would enjoy an eternal existence.
也许你说得不错
And I think that's probably right.
科学家已经做过如下的实验
So scientists have learned how to do the following.
有一些...
There are certain--
你可以在老鼠大脑中植入一个电极
you can take a rat and put an electrode in his brain.
如果电极位置正确
If you put the electrode in just the right place,
那么当电极通电
then when the electrode gets turned on,
它就会刺激老鼠的快乐中枢
it stimulates the pleasure center in the rat's brain
使它获得一阵快感
and it gets a little burst of pleasure,
很强烈的一阵快感
a pretty intense burst of pleasure.
实际上你可以把电极和导线
And in fact, you can take the wire, the electrode,
接到一个控制杆上然后教老鼠
and hook it up to a lever and teach the rat
推动控制杆
how to push the lever
使它自己获得快感
and give itself a little burst of pleasure.
现在老鼠会怎么做呢
Now, what happens to rats when you do this?
或许不出所料
Well, maybe unsurprisingly,
它们会不停地推控制杆
what they do is, they keep pressing the lever.
实际上它们不吃不喝地推控制杆
Indeed, they press the lever and they'll stop eating,
它们不再有交配的欲望
they're no longer interested in sex.
它们只是不停地
They basically just give themselves
使自己获得快感
this little orgasmic burst of pleasure--
直到它们死去
well, until they die.
当然死去对老鼠是件坏事
Now well, of course, it's too bad the rat dies,
但如果我们假设老鼠能够永生
but if we imagine the rat not being mortal--
也许你能给它静脉点滴
perhaps you've got it on IV
补充营养
so it's getting its nutrients that way--
那么很容易想象老鼠
then perhaps it's easy to imagine the rat
会永不停歇地推控制杆
simply pressing the lever forever,
使自己获得快感
getting this intense burst of pleasure
永生永世心满意足地做这一件事
and being content to do that for all eternity.
想象老鼠这么做很容易
So if it's so easy to imagine that for the rat,
为什么不能想象我们自己呢
why not for us?
我们为什么不能如法炮制呢
Why not just put our own orgasmatron hat on with a little--
现在不是老鼠了而是人类
not rat lever, but now human lever--
控制人脑内电极产生刺激
with the electrodes stimulating our own brains
使我们获得强烈的快感
so that we get this intense burst of pleasure?
我们假设这种快感永不衰竭
And just imagine this intense burst of pleasure going on forever. 还有什么比这更令人神往呢
What could be more desirable than that?
当我想到这件事的时候
Except, when I think about that,
我也请你们思考一下
and I invite you to think about that,
我不觉得这番景象有多吸引人
I don't actually find that an especially attractive prospect.
请注意
Mind you,
我并不是在说
it's not that I think
这种刺激不能使我们永远获得快感
we couldn't be stimulated to get pleasure forever.
我是在说人和老鼠是有区别的
It's that there's something that distinguishes humans from rats. 当我... 我当然会非常享受
When I--No doubt I would enjoy it.
无疑你在很长一段时间内也会非常享受
And no doubt you would enjoy it for a very long time.
但我认为过了一段时间会出现...
But I imagine that after a period, there'd be this--
人类有审视自身经历的能力
Well, humans have this ability to look down on their experiences, 或者说跳出圈外
or step back from their experiences,
自我评价的能力
and assess them.
即使现在我坐在这里讲课
Even now, as I'm sitting here lecturing to you,
我的一部分
part of me,
因为我正在提这个问题
because of this very question that I'm raising,
我的一部分意识在想课堂效果如何
is thinking about how's the lecture going,
我讲清楚了应该讲清楚的内容了吗
and am I going to get through what I need to get through,
如此这般
and so forth and so on.
我们可以反省自己正在做的事
We can reflect on our first order or base level experiences.
现在假设你在快乐制造仪里
Now, imagine then that you're in the pleasure-making machine.
过了一会儿你的部分意识会问
After a while, part of you is going to start asking,
"我怎么觉得这感觉和昨天一样
"Huh, say, it feels the same as it was yesterday,
而且和前天大前天也一样
and the day before that and the day before that.
我估计明天还是这感觉
I imagine this is how it's going to feel tomorrow,
后天也是大后天也是"
and the day after that and the day after that."
那么最终你会开始发问
And eventually this question would start,
"这就是生活的全部吗
"Is this really all there is to life,
就是这样天天享受快感吗"
just simple pleasure like this?"
作为人不同于老鼠
The thing about being human is, unlike the rat,
我们不是得过且过地活着
you're not just going to stay caught up in the moment.
我们要站在更高的角度
You're going to take this meta-level or higher level standpoint, 来反思这种快感我们要问
look down at the pleasure and wonder,
"这就是生活的全部吗"
"Is this all that there is to life?"
我估计最后
And I think eventually
这个问题会折磨你
that question would gnaw at you
侵蚀你凌驾于你的快乐之上
and sour and override the pleasure.
最终你会恐怖地发现
Eventually, you'd become horrified that
实际上
you were, in effect,
你陷入了和老鼠同样的境遇
stuck in this rat-like existence.
当然你的意识告诉你
Of course, the human part of you is able to say
老鼠般的生活不是全部
there's more to you than this rat-like existence.
确切来说这部分意识会奋起反抗
But precisely, the human part of you is going to rebel
反抗这没完没了的
at the unending parade of
老鼠一样的廉价快乐
simple rat-like pleasures.
所以我不认为
So, I don't think
如此永生是件好事
an eternity like that would be such a good thing.
或许对老鼠是好事但对人不是
Maybe it would be for a rat, but not for a human.
当然我们可以通过
Of course, we could perhaps deal with
让自己变得像老鼠来解决这个问题
that problem by making us more rat-like
改变我们的思维过程
in terms of our thinking processes.
或许正确切除额叶能做到这一点
Perhaps the right kind of lobotomy would do the trick.
我不太了解具体细节
I don't actually know exactly what it would take,
基本上是剪断你相关的神经连接
but you just cut off and snip the relevant nerve endings 这样我们就不能
so that we're no longer
进行高级思维了
able to engage in that higher order thinking.
再也不会问
No longer able to raise the question,
"这就是生活的全部吗"
"Is this all there is?"
再也不能从低级快感中升华出来
No longer able to step back from the first order pleasure. 毫无疑问通过手术
No doubt, you can turn us
你可以把我们变成像老鼠一样的生物
into creatures like rats in that way.
我估计到那时
And then, I presume,
我们也会永远享受快感了
we would continue to enjoy it forever.
但是真正的问题不在于
But the question isn't really,
你能做些什么
is there something you could
使一个人快乐
do to a human being so that he'd be happy,
或至少永生永世地自得其乐
or at least enjoying himself, forever?
问题实际上是坐在这里的你们
It's rather, do you, sitting here now,
想象一下那种生活
thinking about that kind of life,
你自己想不想一辈子这么过
do you want that for yourself?
你是否会接受额叶切除手术
Do you want to be lobotomized
至少在目前看来这是唯一的方法
where that's the only way, at least that we've got so far, 来想象一种你希望永远过下去的生活
to imagine a life that you would enjoy forever.
当然把我弄成这样子
Sure. Screw me up enough
也许我就喜欢活到永远了
and maybe I'd enjoy being alive forever.
但这不意味着我现在就想这样
But that doesn't mean that I now want that for myself.
对我来讲
That doesn't seem to me
这不是你送给我的礼物
to be some gift you've given me.
对我来讲
That seems to me to be
这是你强加给我的可怕惩罚
some horrible penalty you've imposed on me,
你减少了我身上人的功能
that you've reduced me from being a human being,
使我不能做出正确反应
able to engage in the full range of reflection,
把我变得和老鼠一样
and simply turned me into something like a rat.
所以当问道
So again, when the question is posed,
"有没有一种生活
"Is there a kind of life
让我或你愿意永远过下去"时
that I or you would want to live forever?"
这个问题是问你们的当前当下
the question I'm asking is a question to you, here, now. 有没有一种生活
Is there a kind of life that
你愿意永远过下去
you would want to live forever?
不是那种如果我们改变了你
Not that, if we altered you,
那个东西愿意永远过下去
that that product would want to have forever.
我看不出有这种可能
I can't see how to do it.
对了还有一种可能性
Well look, there's one other possibility.
我们不做额叶切除手术
Instead of imagining lobotomizing us,
不变成老鼠
turning us into rats,
假设我们只是说
suppose we just say, look,
问题其实就是这样
the problem is really this.
问题就是乏味
The problem, of course, is boredom.
就是单调
The problem is tedium.
就像你研究数学研究烦了一样
The problem is that you get tired of doing math after a while, 一百年一千年一万年
100 years, 1,000 years, a million years,
如此这般你说
whatever it is. You say,
"没错这里是有个数学问题
"Yeah, here's a math problem
我还没解决但那又怎样
I haven't solved before, but so what?
我做了太多的数学研究
I've just done so much math,
它对我再没吸引力了"
it holds no appeal to me before."
或者你逛遍了全球各大艺术博物馆
Or, you cycle through all the great art museums in the world 然后你说
and you say,
"没错我看够了毕加索
"Yeah, I've seen these Picassos.
看够了伦勃朗
I've seen these Rembrandts before.
我已领略了这些作品的所有内涵
I've gotten what there is to get out of them.
难道就没什么新东西了吗"
Isn't there anything new?"
问题是不不
And the problem is no, no.
我们还有即使还有新作品
We've--even if there's literally new things,
它们也不是什么
they're not the new kinds
使我们耳目一新的东西
of things that can still engage us afresh.
那么如何解决这个问题
Well, what's the solution to that?
办法大概是某种记忆消除法
The solution to that might be a kind of amnesia,
某种渐进式的记忆消除
a kind of progressive lack of memory.
我现在在这里一百岁一千岁
So here I am, 100 years, 1,000 years,
50万岁反正是很长时间
around 500,000 years, whatever it may be.
你对生活烦透了
You're getting pretty bored with life.
但如果我们现在能让人
But if we now introduce some progressive memory,
逐渐遗忘一些事情
so--a progressive memory loss--
那么我不记得十万年前发生的事了
so that I no longer remember what I did 100,000 years earlier. 到我一百万岁
And by the time I'm a million,
我不记得
I no longer remember what
50万年前年少时的所作所为了
I was doing when I was a lad of 500,000.
我一百五十万岁的时候
And by the time I'm a million and a half,
我再也记不得那些陈年旧事了
I no longer remember what was happening in oh, back, back.
我知道我一直活着
I know I was alive, perhaps.
或许我以前是不是活着我都忘了
Or maybe I don't even remember that I was alive.
我只记得最近这一到两万年发生的事了
I sort of remember the last 10-20,000 years and that's it.
既然我们处在这种状态
And while we're at it,
我们为什么不彻底改变
why don't we have overhauling
你的爱好要求和品味呢
of your interests and desires, your tastes?
于是你对音乐的品味
So your tastes in music
在这几千年中逐渐变化
evolve over thousands of years.
你对艺术和文学的兴趣也一样
And your tastes in art or literature.
你现在喜欢数学但你后来不喜欢了
Or, you like math now but then you lose your taste in math, 你变得喜欢
and you become the kind of person perhaps
喜欢中国诗歌了等等
who's interested in Chinese poetry, whatever it is.
这样能解决问题吗
Wouldn't that do it?
如果我们采用这种
If we had this sort of
完全彻底渐进式的改变
progressive all-radical alteration,
不是一些不痛不痒的改变
not just minimal alteration,
而是彻底改变我的记忆
but radical alterations of my memory,
信仰愿望品味
my beliefs, my desires, my tastes.
这难道不是那种
Couldn't that be a kind
永远可以享受的
of existence that would be forever enjoyable
而且不是老鼠那样的永生吗
and yet it wouldn't be a rat-like existence?
我会学习中国诗歌
I'd be engaged in studying Chinese poetry.
我会研究数学
I'd be engaged in doing math.
我会学习天文学等等
I'd be engaged in studying astronomy, what have you.
这比老鼠过的那种生活强多了
That's far better than the rat's existence.
而且我不会感到厌烦
And yet, at no point do I become bored,
因为大致说来
because, roughly,
我每个时期都不一样
I'm so different from period to period to period.
实际上我认为
Well, I think actually,
在一些情况下这是可以实现的
you probably could tell a story where that was true,
特别是失忆药的剂量足够的情况下
especially if we throw in enough doses of memory loss.
但这个例子应该会使你想起
But this case should remind you of something,
我们以前谈到过的一个例子
because this case is one that we've actually discussed
即玛士撒拉案例
before under the label of "Methuselah."
玛士撒拉还记得吗
Methuselah, remember,
当我们谈到人格同一性
when we talked about personal identity,
我们想象一个人
we imagined somebody
我当时说的时间还比较短
-much shorter-lived at that time.
我说的是几百年一百岁
I think it was several hundred years, a hundred years old,
200 300 600 700 800 900岁
200 years old, 300 years old, 600, 700, 800, 900 years old.
等到玛士撒拉900岁的时候
By the time Methuselah was 900 years old,
他已不再记得任何童年往事了
he no longer remembered anything about his childhood.
当我思考玛士撒拉案例时我发现
What I found when I thought about the Methuselah case was,
即使有个人是800岁的我
even though it was me at age 800,
和现在站在你们面前的是同一个人
the same person as the one who's standing here in front of you now, 也没什么大不了的
it didn't really matter.
我会说 "那又怎样"
I said, "So what?"
当我思考自己想从生存中得到什么时
When I thought about what I wanted in survival,
并不是在想遥远的未来
it wasn't enough that there be somebody
会有个人是我
in the distant future that be me.
这还不够
That wasn't good enough.
那个人一定要和我有足够相似的人格
It had to be somebody with a similar enough personality. 你告诉我 "将有个活着的人
You tell me, "Oh there's going to be somebody alive.
他会是你但是完全不像你
It'll be you, but it'll be completely unlike you.
口味不同
Different tastes,
不记得自己曾经教过哲学等等"
no memories of having taught philosophy and so forth."
我会说从形而上学的角度来看
I say, that's all rather interesting
这确实很有趣
from a metaphysical point of view,
但就我个人来讲我还真不在乎
but speaking personally, I don't really care.
如此生存下来我一点不感兴趣
It's of no interest to me to survive,
就算念两句咒语
and merely saying the mantra,
"不管怎样他就是我"
"Oh, but it's me"
也不能让我更感兴趣
doesn't make it more desirable to me.
我希望的不仅仅是有个人是我
What I want isn't merely for somebody to be me.
我希望他和我足够一样
I want them to be sufficiently like me.
玛士撒拉案例的问题在于
And the problem with the Methuselah case was,
经过太久时间他已不再像我了
go far enough out, it's no longer sufficiently like me.
所以其实我并不关心是不是有个人
So I don't really care that there'll be somebody out there 仍然是我
who's still me,
要是他一点也不像现在的我又有何用
if they're so unlike me now.
但这就是我们刚才讨论的
But that's, after all, what we've just described,
循环往复记忆遗忘中发生的事情
in imagining the cycling with the memory loss.
十万年后可能会有个人
Yeah, there'll be somebody around 100,000 years from now,
五十万年后也会有个人
500,000 years from now,
他们可能是我
and maybe they'll be me.
但我不在乎
I don't care.
我没得到我希望从生存中得到的东西
It doesn't give me what I want when I want to survive.
所以这或许是一个两难困境
So perhaps we should put the point in the form of a dilemma. 永生是否值得永远拥有呢
Could immortality be something worth having forever?
一方面
Well, on the one hand,
如果这个人一直是我而且像我
if we make it be me and similar to me,
我就会感到厌烦
boredom's going to set in.
唯一的方法是将我的额叶摘除
The only way to avoid that is to lobotomize me,
但这并不可取
and that's not desirable.
如果我们通过渐进式记忆遗忘以及
If we make--If we solve the problem of boredom setting in
彻底改变人格来解决厌烦问题
with progressive memory loss and radical personality changes, 或许你就不会厌烦了
maybe boredom won't set in,
但我不愿这种事发生在自己身上
but it's not anything that I especially want for myself.
那个人是不是我对我并不重要
It just doesn't matter to me that it's me,
就如同有人告诉我
anymore than it would matter to me if they just tell me,
"那时会有另外一个人
"Oh, there'll be somebody else around
喜欢中国诗歌"
there who will like Chinese poetry."
所以什么样的永生会吸引我呢
So, is there a way of living forever that's attractive to me? 我想不出来
I can't think of what it would look like.
所以我赞同伯纳德·威廉姆斯的说法
So, I agree with Bernard Williams
他指出永生不值得拥有
when he says immortality wouldn't be desirable.
它其实是场噩梦
It would actually be a nightmare,
一副你渴望挣脱的枷锁
something you would long to free yourself from.
我们提出这一论断并不是说
Now, having said that, of course, that doesn't in any way mean 我们在50 80 100岁时
that it's a good thing that we die when we do
死去是件好事
at 50 or 80 or 100.
确实十万年以后
From the fact that after 100,000 years
一百万年以后随便多久
or a million years or whatever it is,
生活最终会变得令人厌倦
eventually life would grow tiresome,
但这并不说明生活会在50年
that hardly shows that life has grown tiresome
80年或100年以后变得令人厌倦
after 50 years or 80 years or 100.
我不相信我能
I don't believe we'll--
在撒手人寰之前
I'll--come close to scratching the surface of
做完我想做事情当中的九牛一毛
what I would enjoy doing, by the time I've died.
我想你们也一样
And I imagine the same thing is true for you.
所以或许最好的生活形式并不是永生
{\c
我认为它不值得期待
I think that would be not particularly desirable.
也不是我们现在这个样子
And not what we've got now,
你只能活上50 80 100年
where you live after a mere drop of 50 or 80 or 100 years.
而是
But rather,
我认为最好的生活形式是
the best thing I suppose would be
想活多长活多长
to be able to live as long as you wanted.
这是朱利安·巴恩斯在他
This is the sort of thing that Julian Barnes basically imagines
《梦想》篇章里想象的事情
in the chapter "The Dream"
我让你们读过它
That I had you take a look at.
巴恩斯想象天堂就是
Barnes envisions heaven as
你可以一直做你想做的事情
a situation which you can stick around doing what you want to do
只要你想做就可以
for as long as you want to do it.
但是巴恩斯指出
But Barnes says,
最终你会厌烦的
eventually you'll have enough.
当你厌烦了你就可以停下来
And once you've had enough, you can put an end to it.
不过我们能否结束生命
Still--the fact that we can put an end to it,
这一点我们一直在强调
that's the point we've already been flagging,
即永生并非是件好事
that immortality would not be so good.
但这里的新思想是
But the new thought here is
理想生活就是
what would be good would be
活到满意为止
being able to live until you were satisfied,
活到你领略了生命中所有的美好事物
until you'd gotten what goods there were to get out of life.
这一观点让我们想起
What all this suggests, then,
这也是我以前讲过的观点
and this is a point that I really made before,
对剥夺说最好的理解并不是说
is that the best understanding of the deprivation account doesn't say 我们必有一死这件事是坏事
导论-五个入门结论 https://www.doczj.com/doc/b618284048.html,/movie/2011/12/Q/2/S7KDBTEQ2.flv 2: 学会换位思考 https://www.doczj.com/doc/b618284048.html,/movie/2011/12/Q/L/S7KDC64QL.flv 3: 迭代剔除和中位选民定理 https://www.doczj.com/doc/b618284048.html,/movie/2011/12/J/Q/S7KDBUDJQ.flv 4: 足球比赛与商业合作之最佳对策 https://www.doczj.com/doc/b618284048.html,/movie/2011/12/6/0/S7KDC7960.flv 5: 纳什均衡之坏风气与银行挤兑 https://www.doczj.com/doc/b618284048.html,/movie/2011/12/6/R/S7KDCAC6R.flv 6: 纳什均衡之约会游戏与古诺模型 https://www.doczj.com/doc/b618284048.html,/movie/2011/12/5/E/S7KDB145E.flv 7: 纳什均衡伯川德模型与选民投票 https://www.doczj.com/doc/b618284048.html,/movie/2011/12/4/1/S7KDCB541.flv 8: 立场选择种族隔离与策略随机化 https://www.doczj.com/doc/b618284048.html,/movie/2011/12/D/D/S7KDBQ6DD.flv 9: 混合策略及其在网球比赛中的应用
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《耶鲁大学开放课程：金融市场》(Open Yale course：Financial Markets) 简介
★小羊羊村长★大学开发课程粉丝Q群：122798308 课程类型：金融 课程简介： 金融机构是文明社会的重要支柱。它们为投资活动提供支持及风险管理。如果我们想要预测金融机构动态及他们在这个信息时代中的发展态势，我们必须对其业务有所了解。本课程将涉及的内容有：金融学理论、金融业的发展历程、金融机构（例如银行、保险公司、证券公
司、期货公司及其他衍生市场）的优势与缺陷以及这些机构的未来发展前景。 课程结构： 本课程每讲75分钟，一周两次，在2008年春季录制并收入耶鲁大学公开课程系列。 关于教授罗伯特希勒 Robert J. Shiller是Yale大学Arthur M. Okun经济学讲座教授和Yale大学管理学院国际金融中心研究员. Shiller教授的研究领域包括行为金融学和房地产，并在“金融经济学杂志”,“美国经济评论”,“金融学杂志”,“华尔街杂志”和“金融时报”等著名刊物发表文章. 主要著作包括“市场波动”,“宏观市场”(凭借此书他获得了TIAA-CREF的保罗 A. 萨缪尔森奖),“非理性繁荣和金融新秩序：二十一世纪的风险”
Robert J. Shiller is Arthur M. Okun Professor of Economics at Yale University and a Fellow at the International Center for Finance at the Yale School of Management. Specializing in behavioral finance and real estate, Professor Shiller has published in Journal of Financial Economics, American Economic Review, Journal of Finance, Wall Street Journal, and Financial Times. His books include Market V olatility, Macro Markets (for which he won the TIAA-CREF's Paul A. Samuelson Award), Irrational Exuberance and The New Financial Order: Risk in the Twenty-First Century. 目录: 1.Finance and Insurance as Powerful Forces in Our Economy and Society 金融和保险在我们经济和社会中的强大作用 2. The Universal Principle of Risk Management: Pooling and the Hedging of Risks 风险管理中的普遍原理:风险聚集和对冲 3. Technology and Invention in Finance 金融中的科技与发明 4. Portfolio Diversification and Supporting Financial Institutions (CAPM Model) 投资组合多元化和辅助性的金融机构(资本资产定价模型) 5. Insurance: The Archetypal Risk Management Institution 保险:典型的风险管理制度 6. Efficient Markets vs. Excess V olatility 有效市场与过度波动之争 7. Behavioral Finance: The Role of Psychology
Life is there for us to enjoy After watching the movie Dead Poets Society, my eyes were full of tears. What could not be removed from my heart is that these young men finally learned the way to look at things from different ways from Mr. Keating. Seize the day, when you notice this point, it is never too late to start to do something. In Welton School, four pillars were set for the students to obey: tradition, hour, discipline, excellence. But what the school leaders performed left them an image as hypocrisy, and the school like a place of hell. Not until the day John Keating came, did they find some new meaning of life. I still remember on Keating's first class, one boy copied every sketch Keating drew on the blackboard, and then was told all that was nonsense. Keating told them to rip off the very page about theory on poetry, which may restrain their free thought about poetry. Then standing on the desk, he showed the young men they could look at things from different angles. "Carpe Diem, seize the day, boys, make your life extraordinary.” In order to make them realize the true meaning of life, Keating disguised as one of the precursors on the picture, whispering to them. When I heard this sentence, I began to think about my own life. Being a senior student faced with graduation, we are pushed to believe that every second is a inseparable part of life to become a step near to success. That is to say, for almost every one of us, to seize the day means to be successful, it is same with me. Not until a piece of news on the Internet shocked me some other day—Kaifu Lee found himself suffering from cancer. In my eyes, he is always positive, ready to give job hunters tips for searching jobs. What's more, I took for granted that such a person could live a happy and healthy life. The truth is that I was wrong. Hence, I have been reconsidering about life. To pursue success on career is one kind of passion, but life is not only made up of fame and profit, there are
电影死亡诗社观后感影评650字 美国的片子《死亡诗社》，它的故事发生在1959年的威尔顿预备学院，那是一个扼杀个性的年代，也许我们今天仍处在这个时代中.这里给大家整理了一些有关死亡诗社的观后感,希望对大家有所帮助. 死亡诗社观后感1 看完电影《死亡诗社》觉得非常真实，前一秒孩子们喊这学校的口号“传统，荣誉，纪律，优秀”，后一分钟孩子们高喊自己的原创口号。孩子原始的天性细腻的在影片中表现，青春期蠢蠢的萌动真实的展现。影片中孩子的活泼，家长的专制，校长的古板，新教师的个性都强烈冲击我们的心灵。我相信大部分的孩子都会喜欢这个非传统的老师，吹着口哨进课堂，将课堂搬到教室外的连廊，鼓励学生撕掉课本的前言…… 我们能看见他真诚善良，鼓励孩子克服困难，帮助孩子超越自己。所以孩子都喜欢上他的课，因为自由，活跃，快乐，可以乘着想象的翅膀高飞。这是他们也是整所学校从未发生过的事，以学院为首的传统教育思想和以英文老师为首的现代教育的冲突和碰撞不可避免的发生了。这两种教育有点像我们的应试教育与素质教育。如何做好素质教育，认真执行二期课改，教师还需要勇气、智慧和实干精神。真正做到以人为本，让孩子活出生命的活力和意义。
基丁老师有很多值得我们学习的地方，但鉴于国情和孩子的不同特点，我觉得尼尔的死在我们的身边可以避免。基丁老师教了怎样选择活着意义，但未教授如何热爱我们的生命，对生命负责。尼尔为反抗父母的意愿以自杀为代价，让我看后很震撼。我在想如果是我班级的孩子有像尼尔这么强烈的兴趣欲望，我们教师应该做好沟通工作，和孩子的心理辅导。不可能愿望现实不了就放弃自己的生命，这是对自己生命的极其不负责任。当然现在也有个别孩子心灵脆弱，为不弹琴绞断手筋，成绩不好跳楼等等，所以现行“两纲”教育中特别强调的生命教育。这也是我们教师不可忽略的方面，急需加强教育，希望悲剧不要在我们身边发生。 影片《死亡诗社》中基丁老师要离开学校时，班里最内向的学生，第一个站到了课桌上，陆续有其他同学也站了上去。他们是在用自己的行动向基丁老师表达自已他的敬意和感激。看到这儿，我落泪了……老师的成功是什么?是孩子考出好成绩吗?这是一个太浅显的回答，我认为老师的成功应该是，作为老师你的思想、人品影响了孩子，指引孩子，而孩子正向着你期望的方向逐渐迈近，那种收获和满足是无法用言语表达的。从某种意义上讲，这才是为人师者最大的成功。“亲其师，信其道”，让我们先从关心、爱护身边的孩子做起，相信定会有不俗的收获。 死亡诗社观后感2
美国耶鲁大学网络公开课《金融市场》视频笔记4 耶鲁大学网络公开课《金融市场》由罗伯特.J.希勒（Robert J. Shiller）教授主讲。共26课（集），每课时长均为一个多小时，配有字幕。 [第4课] 多元化投资组合和辅助性的金融机构（时长1小时07分） 本课内容是多元化投资组合（Portfolio Diversification），辅助性的金融机构（Supporting Financial Institutions），尤其是共同基金（Mutual Funds）。 希勒介绍，这也是他长期研究的一类课题。 希勒相信，世界需要更多的多元化投资组合。这也许会让人们觉得有点怪，但希勒认为这是绝对正确的。 埃米特.汤普森也研究过这类起因的相同课题，即，为了帮助世界上的穷人，可以通过多元化投资组合来改进。 希勒说他完全就是这样认为的。 （世界上）有大量的人类困难，都可以通过多元化（分散）投资来解决。 本课要讲的，不仅只适用于安逸的富人，而对每一个人都适用。 实际上这还是关于风险的问题。 当任何人遇到惨境时，那都是某些随机遇到的结果。 当人们在生活中陷入实际麻烦时，那是由于一系列糟糕事件将人们推到不幸的境地。 金融风险管理常常就是防止发生这种不幸情况的部分（措施）。 本节课将从一些数学问题讲起，是对第二节课的继续。 希勒在第二节课讲过关于风险分摊的原理，今天接着拓展到某些方面，即，将略微集中到投资组合问题。 先讲怎样构建一个投资组合，其中有哪些数学问题，由此引入到资产定价模型，这个模型是金融中许多思考的基石。 关于这一部分内容，在耶鲁的其他课程会讲得详细些，尤其像约翰.吉纳科普洛斯（John Geanakoplos）讲的经济类251号课程（Econ 251）。 从这节课可以获得基本要点。下面从基本概念开始讲。 希勒说他只用最简单的术语来讲述。 1
一个偶然的机会在verycd上发现了耶鲁大学的公开课，下载了哲学死亡，古希腊文明和聆听音乐等课程来听，感觉很不错。对于我们这些无钱出国的人来说，能够免费的享受到如此丰厚的知识和思想的盛宴，真的得感谢这个信息通达的互联网时代。在网上搜集资源的时候，发现这篇报道总结的还不错，转来给大家共享吧。 目前网上的公开课包括哈佛、耶鲁、麻省理工、伯克利分校、卡耐基梅隆等名校。在配有字幕的课程中，最受欢迎的是哈佛的《公正》，耶鲁的《1648—1945的欧洲文明》《哲学：死亡》《1945年后的美国小说》《金融市场》《聆听音乐》《博弈论》《基础物理》《心理学导论》等。后者的课程翻译过来较多，是因为耶鲁的资源更丰富，比如字幕、课件等。 如果你英文足够好，可以将听课范围进一步扩大，直接登录这些名校的网站。 哈佛大学 部分课程对全球开放，目前首选就是Justice（公正）这门课，共12节。感兴趣的人可以通过https://www.doczj.com/doc/b618284048.html,网站，免费观看或下载。 加州大学伯克利分校 https://www.doczj.com/doc/b618284048.html,/courses.php。作为美国第一的公立大学，伯克利分校提供了人类学、生物、化学、历史等十几类学科的几百门公开课。伯克利的视频都是.rm格式，请注意转换格式。 麻省理工学院 设立了OpenCourse网站https://www.doczj.com/doc/b618284048.html,/OcwWeb/web/home/home/index.htm，把1900门课免费提供给全世界。提供大量课程课件，只有少数视频讲座。 耶鲁大学 https://www.doczj.com/doc/b618284048.html,/，到今年秋天，预计放在网上的课程将达到36门。 卡耐基梅隆 https://www.doczj.com/doc/b618284048.html,/oli/，卡耐基梅隆针对初入大学的大学生，提供10门学科的课程视频。 英国公开大学 https://www.doczj.com/doc/b618284048.html,/course/index.php，英国十几所大学联合起来，组建了英国公开大学。有一部分课程是对注册学生开放的，还有一批课程是免费的，并提供视频。 约翰霍普金斯
耶鲁大学开放课程《古希腊历史简介》（全24集） 讲师介绍： 名称：Donald Kagan 职业：耶鲁大学经典与历史学院教授 学位：俄亥俄州立大学博士学位 唐纳德卡根是耶鲁大学经典与历史学院Sterling教授。耶鲁大学的前院长，他在1958年从俄亥俄州立大学获得博士学位博士。他的著作包括Archidamian战争，尼西阿斯和平和西西里远征，伯里克利和关于战争的起源与维护和平，和伯罗奔尼撒战争中雅典帝国的诞生。2002年，他是全国人文奖章获得人，2005年被任命为国家人文基金会杰斐逊讲师。About Professor Donald Kagan Donald Kagan is Sterling Professor of Classics and History at Yale University. A former dean of Yale College, he received his Ph.D. in 1958 from The Ohio State University. His publications include The Archidamian War, The Peace of Nicias and the Sicilian Expedition, Pericles and the Birth of the Athenian Empire, On the Origins of War and the Preservation of Peace, and The Peloponnesian War. In 2002 he was the recipient of the National Humanities Medal and in 2005 was named the National Endowment for the Humanities Jefferson Lecturer.
Dead Poets Society Who are you What are you doing What do you want Many of us are losing ourselves because of the reality, frustration, the pressure or the authority. In fact, we are just like a chess, for others have arranged all for you. We spend a lot of time in those things we do not like. However, we are immature. We choose silence or choose to force ourselves to like it. We ourselves never dare to say "NO" loud, or never master our life in our hand. Perhaps, you will defend for yourself, "This is no other way to do "; Perhaps you will say, "Now that everything looks the same, can I be unique "； Perhaps you will say, "This is the reality, and no one can beat it"; perhaps, very likely, you will become one of them and establish the authority of parents to educate your children. You have become a loyal defender of authority. There is an old golden Chinese saying: No one can exist who resists me . However, all in all, cannot it change 《Dead Poets Society》tells me that nothing is impossible. At that time, nothing is more important than yielding. What you have to do is to obey discipline and authority. To Rebel means no good
PHIL 176 Death Professor Shelly Kagan （第一课没什么实质内容，可以略过）教授在第一课列举了这门课将要讨论的一些问题：1．人能否幸免于死2．人是什么？“我”是什么？3．有没有来生？4．自杀一定是恶的吗？……然后他摆出了自己的观点：1．不存在灵魂2．永生并不是好事情3．对死亡的恐惧是很正常的4．自杀在特定情境下有可能是理性的，并且在道德上是正当的…… 他希望通过这门课：学生能够自己独立思考。他不是要灌输给学生这些观点，而是要引导学生运用自己的理性，无论是支持还是反对这些观点，都要有合理的根据，给出论证。 第二课 要回答“我能否幸免于死”“我死后我是否还存在”，就需要先回答：“我”是什么？或人是什么？什么叫“幸免于死”？什么叫“活着”？一个人过了一段时间仍然是这个人，这是怎么一回事？…… 反驳：有人认为这个问题是混淆概念造成的，根本毫无意义，因为1．如果“死亡”的意思是生命的结束的话，那么2．“是否来生”就相当于“生命结束之后是否还有生命”，这就好比“碗里的饭吃完后碗里还有饭吗”，那么3．“是否有来生”或“我能否幸免与死”的答案当然就是否定的（因为很明显这些提问自相矛盾），这能从问题里直接得到答案。△回应：1．如果，“死亡”指的是身体的死亡（即一系列的生理过程）；那么，2．之前的问题将变成“我的身体死后我是否还存在”，这和“生命结束之后是否还有生命”不同，不能从提问中直接得到答案。YYets 3．所以，在这个意义上提问和回答“我能否幸免与死”是有意义的。 要回答“我能否幸免于死”（在上面的那个理解下），就需要先弄清楚：“我”是什么？“我”是什么东西组成的？或者人是什么？人由什么组成？ 一般来说，有两种主流观点：一、二元论(Dualism)◎1．人是由身体和心灵（灵魂）两部分组合而成严格说来，人的本质是灵魂，它与某具肉身密切联系着；“我”就是指我的灵魂，尽管与我的身体紧密联系着。2．身体和心灵是完全不同的两种东西，身体是物质的，灵魂是非物质的（不是由原子、分子构成的）3．心灵指挥身体，“身体反作用于心灵”4．死亡就是指身体的死亡，灵魂离开肉体（?）二、物理主义(Physicalism)○1．人只有身体，尽管2．这个身体能够实现多种功能3．人就是一个物理对象，一个纯物质的存在4．谈论心灵，实际上就是谈论大脑（或大脑的功能），正如微笑就是特殊的肌肉运动5．死亡就是指身体丧失了正常功能 第三课 二元论与物理主义的分歧：是否存在灵魂？ 证明事物存在的方法：1．通过五感获得的经验证据来证明但是，灵魂是非物质的（如果二元论正确的话），我们无法通过感官来感觉到灵魂。所以2．对于无法通过五感感觉到的事物，需要通过“最佳解释推理”来证明其存在：我们必须假设a 存在，才能解释现象P，而且能给出最佳解释。（例如：原子、X 射线）注意：这里要求的是可能的“最佳”解释，而非任一看似可行的解释。 所以，二元论者要论证灵魂存在，就必须：找到我们身上的某个现象或特性F，只有通过假设灵魂存在才能给出最佳解释（物理主义无法解释或者只能给出较差的解释）。 灵魂存在论证◎YYets 根据F 的不同，有不同种类的论证。第一类诉诸普通的事物（情感、理性之类）；第二类诉
Be a real man Dead Poets Society There are certain films that can heavily shock your soul, then elicit your thinking, and finally change your attitude of life. No doubt Dead Poets Society is one of these infrequent films. It is a film about a teacher and his students. It is a film about perseverance and change. It is a film about love and cruelty. The film is set in the United States in 1959. It shows us a series of things which happened to Mr. Keating and the young boys in Wilton Preparatory School. Mr. John Keating is certainly the main character of this film. He is a respectable teacher with a high self-cultivation. He has an advanced conception which is different from traditional education. The other two main characters are Neil, a boy who is keen on performing, and Todd, a boy with a little shyness. From Todd, I see how a boy grows into a man. The film starts with the opening ceremony of Wilton Preparatory School. Todd, a shy boy, starts his school life with his roommate, Neil. On the first lesson, their teacher, Mr. Keating, just told them ‘Seize the day, make your life extraordinary’.He reads Whitman’s poet Oh Captain! My Captain. He taught the students to swim against the steam and to be themselves but not to perform. Students regard Mr. Keating as a different
美国耶鲁大学网络公开课《金融市场》视频笔记2 耶鲁大学网络公开课《金融市场》由罗伯特.J.希勒（Robert J. Shiller）教授主讲。共26课（集），每课时长均为一个多小时，配有字幕。 [第2课] 风险管理中的普遍原理：风险汇聚和对冲（时长1小时09分） 本课主题是风险管理中的普遍原理----风险汇聚和对冲（Pooling and Hedging of Risk）。 希勒认为这是金融理论中最基本、最核心的概念。 本课先讲概率论(Probability Theory)，再讲通过风险汇聚来分摊风险的概念。 概率论是极具智慧的构想，诞生于历史上的特定时期，并令人意想不到地获得广泛应用，金融是其应用领域之一。 对部分学生来说，本课相对所讲的其他课会显出更多的技术性，并且遗憾的是又安排在学期初。 对于学过概率和统计的学生而言，就不是新知识了。这是从数学角度的看法。 概率论是新知识，但不要太畏惧。课前有个学生告诉希勒，他的数学有些生疏了，是否还能选这门课？希勒说，如果你能听懂这堂课，那就不会有问题。 什么是概率？通过举例说明。 比如，今年股票市场会走高的概率是多少？例如认为概率是0.45，是因为对股市悲观，预测股市会走高的可能性是45%，而股市会走平或走低的可能性是55%。这就是概率。 听了这个例子，人们就会觉得这个概念是熟悉的，如果有人提到概率是0.55或0.45，也就知道他说的意思了。 话锋一转，希勒强调，概率并非总是以这种方式来表述的。 概率论成形于十七世纪，此前没有人提出过。撰写概率论历史的作者伊恩.哈金（Ian Hacking），查遍世界所有关于概率论的文献，没有发现在十七世纪之前有概率论的文献，也就是说，在十七世纪产生了一次智慧的飞跃，当时用概率词汇来表述非常时髦，引用概率进行表述的方式很快传遍世界。 但是，有意思的是，如此简单的概念此前从未使用过。下面希勒详细介绍哈金的成果。 哈金研究表明，概率词汇早已存在于英语中，莎士比亚就用过，但其所代表的意思是什么呢？哈金举了一个年轻小姐的例子，这位小姐描述她喜欢的男子，说道，“我太喜欢他了，我觉得他有很大‘可能’”(probable)。 1
甭看名人励志演讲了，去看看耶鲁大学的公开课吧(中文字幕)，能学到太多了，国内的大学真是误国误民啊。。。转来当日志收着来源：陈俐彤小C~的日志 最近一朋友和我讲，YALE大学把他们上课的内容录了下来，并发布在因特网上，供网络传播浏览。 一个全世界排名第二的大学，竟然把自己课程的内容完全录了下来，并在全世界传播，在大学产业化的中国，有些人会觉得不可思议，你没交学费，怎么可以把我的课程免费的给公众提供呢？可是人家并不是这样认为的，本着人不分贵贱，教育不分你我的原则，耶鲁大学做出了这个匪夷所思的举动，实在是非常钦佩。。。 好了，不说大话，这个公开课真的非常的好，我有义务分享给我的朋友们 首先你得会用电驴，具体怎么用百度去 ps:我分享的这个是有字幕的，而且这个字幕是非常考究的，所以出的非常慢，理解一下。。。 ＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝＝ 音乐学 聆听音乐Listening to Music（教授本人著述） 课程简介： 本课程培养在对西方音乐理解基础上对音乐的感悟。它会介绍各种类型的音乐是如何搭配，并教导如何聆听各种类型的音乐，从巴赫，莫扎特，格里高利咏叹调到蓝调 关于课程主讲人： Craig Wright在1966年于the Eastman School获得钢琴乐和音乐史双学位，在1972年于哈佛大学获得博士学位。 Craig Wright从1973年开始在耶鲁大学任教，目前是the Henry L. and Lucy G的音乐教授。 在耶鲁大学，Craig Wright的成就包括常年流行的入门课程“聆听音乐”和选择性研讨会“探索大自然的天才”。 每年夏天，他都会带领一些耶鲁大学的社团区法国，德国和意大利采风。
Dead Poets Society Dead Poets Society Background: Dead Poets Society," the story takes place in 1959 in the United States, in a Originally calm school.English teacher named John Keating with his unique life Philosophy and anti-traditional teaching methods on the students so that a number of Born rich, clear future students learn to think independently and pursue self ideal own life. He skillfully teach students to experience a way of life. He inspired some brave students did not hesitate to rebuild secret society "of Death Poets Society. "Their main activities are gathered at night in a cave for histological comedy tone continued until Neil commit suicide under the pressure of his imperious father . This provoked a blind repression school, not only the film's most expelled, but the idea of freedom has taken root in mind the students, but also laid the film history of Education chapter status. Themes: This movie is about what happens when these students decide to pursue their own desires, and to live life with the passion that Mr. Keating encouraged. U ltimately, it is about what happens when a few idealistic students find themselves confronted against conservative forces that resist all change, including the drive for personal self-determination.
电影死亡诗社观后感范文精选6篇 死亡诗社观后感范文 下了班我迎着冷风顶着雨一路骑车到了家门口，又一头冲进了牛肉汤馆，在冷冷的路上就想没有比喝一碗牛肉汤加一个香脆的烧饼更美味的晚餐了。照例，打开手机电影，打发吃饭时间，顺便防止自己一个人处在人群中感到令人羞耻的焦虑。最近偏好励志题材，也许跟目前的心境有关，总想着从任何可能的地方找到一丝支撑的力量和慰藉。整个“励志”专辑推荐的影片基本都快刷完了，剩了一个，《死亡诗社》。这个片子之前几次都想点开但最终又换了其他的来看，原因是看到这个名字总让我感觉不舒服，打开播放了几分钟，就觉笼着幽幽的阴郁，周围很吵，我被辣椒呛了一口，耳朵嗡嗡响。 总之，对这个片子没有任何好感。 捱到中间部分，我松了小口气，一切被青春向上和激
情充满，猜测dead poetsociety并非是阴郁的主题，也许只是死亡诗人mr. keating 及对诗歌怀抱热情的同伴们于自己的社团一种不落俗套的称呼吧!就像他启发hopkins时一样。一群大长腿鲜肉们正处在建立自己三观及搭建梦想的时期，很幸运的给了他们一个如此迥异、浪漫、天马行空、怀抱激情的文学老师。他们撕掉像数学公式一样的前言，他们站在桌子上尝试看不同角度的世界，他们逃脱门禁高举灯火在山洞重组神秘的死亡诗社，他们在院子里找到自我独特的脚步，他们写并读了自己人生第一首诗，尽管简单拙劣但完全出自心底的诉求，他们寻找自我的意义，寻找真挚的爱情，寻找愿意倾其一生为之奋斗的梦想。他们无比愉悦，内心是跳动的，观影的人也是跳动的。 neil 的父亲是“你必须听我的，我是为你好”派的典型代表。他像一座山，不过可惜neil本不在他的怀抱里，而是高高的竖立在儿子的面前，他高大的阴影完全笼住了neil小小的身子成为不可逾越的屏障，甚至连征服的勇气都不敢有。尽管在neil自杀前曾有过那么一次反抗，梦想给的勇气，一瞬即逝。 我想neil的死足以让父亲稍微怀疑一次自己的强势并最终妥协，这也是更多的影片中常见的情节。而结局并非
耶鲁公开课一博弈论笔记 第一节、 名词解释 优势策略（Dominant strategy ）:不论其他局中人采取什么策略，优势策略对一个局中人而言都是最好的策略。 即某些时候它胜于其他策略，且任何时候都不会比其他策略差。 注：1、"优势策略”的优势是指你的这个策略对你的其他策略占有优势，而不是无论对手采用什么策略，都占有优势的策略。 2、采用优势策略得到的最坏的结果不一定比采用另外一个策略得到的最佳的结果略胜一筹。 严格劣势策略（strictly dominated strategy）:被全面的严格优势策略压住的那个策略， 也就是说不是严格优势策略以外的策略。 弱劣势策略：原来不是严格劣势策略，但是经过剔除严格劣势策略后，这个策略就成了严格 劣势策略。 例：囚徒困境 甲沉默｛合作）甲认罪（背叛 乙沉默（合作）二人同服刑半年甲即时获释！乙眼刑F评 乙认罪（背扳）甲腮刑10年；乙即时获释二炯服刑2年 囚徒到底应该选择哪一项策略，才能将自己个人的刑期缩至最短？两名囚徒由于隔绝监禁，并不知道对方选择；而即使他们能交谈，还是未必能够尽信对方不会反口。就个人的理性选 择而言，检举背叛对方所得刑期，总比沉默要来得低。试设想困境中两名理性囚徒会如何作出选择：若对方沉默、背叛会让我获释，所以会选择背叛。 若对方背叛指控我，我也要指控对方才能得到较低的刑期，所以也是会选择背叛。 二人面对的情况一样，所以二人的理性思考都会得出相同的结论一一选择背叛。背叛是两种 策略之中的支配性策略。因此，这场博弈中唯一可能达到的纳什均衡，就是双方参与者都背叛对方，结果二人同样服刑2年。 例：协和谬误20 世纪60 年代，英法两国政府联合投资开发大型超音速客机，即协和飞机。该种飞机机身大、装饰豪华并且速度快，其开发可以说是一场豪赌，单是设计一个新引擎的成本就可能高达数亿元。难怪政府也会被牵涉进去，竭力要为本国企业提供更大的支持。 项目开展不久，英法两国政府发现：继续投资开发这样的机型，花费会急剧增加，但这样的设计定位能否适应市场还不知道；但是停止研制也是可怕的，因为以前的投资将付诸东流。随着研制工作的深入，他们更是无法做出停止研制工作的决定。协和飞机最终研制成功，但因飞机的缺陷（如耗油大、噪音大、污染严重等）以及运营成本太高，不适合市场竞争，英法政府为此蒙受很大的损失。
耶鲁大学公开课-心理学导论第1课中文课件 欢迎大家来到心理学导论的课堂，我是保罗.布罗姆博士，是本门课程的教授; 如果还有同学没领取教室前面的教学大纲，请举手示意我，研究生助教会发给你，如果你还没领到教学大纲的话； 大家也可以在这个网站上下载教学大纲，这个网站将会成为你学习本门课程的得力助手；网站上资源里有教学大纲，我会不定期更新，会非常及时，所有的课程资料也会放在网上，包括我所展示的幻灯片，包括我现在放的这个课件，还有关于练习考试和每一次阅读作业的细节要求，所以大家要经常登录这个网站，以获取最新的课程信息； 今天的课会很简短，只是帮助大家理清本课程的研究方向；介绍一下课程，我知道课程都在预选阶段，所以我希望让大家，对课程有一个整体感知；首先我会向大家展示，本门课程的安排与考核，以及会涉及书目等等；接下来我会给出一些我们会涉及话题的具体实例，但我在开始之前，我要告诉大家这个课程的一点特别之处，我们会被录像，本课程是“耶鲁大学公开视频课程计划”的七个实验课程之一；那么这也就意味着，在本年度结束时，所有的视频录像都会在网上，免费对所有人开放，希望它能够通过网络传播到各个国家，为无法通过正常渠道接受大学教育的人们提供便利；我视此为耶鲁之容，更是对资源的充分利用；当然，这也是耶鲁建立“世界学术霸权”的大计；因此，来自媒体创新中心的耶鲁大学节目制作组，将会在教室后面全程录制本课程；这一计划的目标在于，让全世界看到真实的耶鲁课堂，让观看录像的人们获得与在座各位同样的知识，因此他们需要录制的是课程，也就是我和后面的幻灯片，而不会拍摄同学们，所以没有让各位签署授权协议；两点需要说明：第一就我而言，我会尽量注意自己的言辞，因为可能会有孩子观看，所以我会很注；另一件事情就是，如果你们坐在第一排，或者前几排，那么你们的头部，背部甚至脸部，都可能被镜头扑捉到，如果你在证人保护计划之内，或者是个逃犯级人物，就尽量不要坐在前排了；各位要是现在想换到后排，就放心换，没关系的我不介意；好，我们可以开始了； 欢迎大家选择心理学导论这门课程，我是保罗.布罗姆博士，负责教授本门课程，本课程旨在让大家在宏观上对人类心智研究形成基本的认识因此我们讨论的主题会非常广泛，其中囊括了大脑；儿童；语言；性；记忆；狂躁；厌恶；歧视以及爱恋等等..我们将会探讨的问题诸如，如何合理解释两性差异，动物究竟能否学习语言；我们作呕究竟因何而起，为何我们有些人会进食过量，而我们又该如何阻止，为何当人们融入团体时会变得疯狂；我们同样关注，你能否相信自己的儿时记忆，以及为何抑郁只存在于一部分人中；这门课一周两节，也会有指定的阅读材料，要想在这门课中取得好成绩，必须要认真听讲，用心阅读指定书目；两者内容会有些重叠，有时讲课的内容与阅读内容紧密相连；但部分阅读