英文自修151：权威与个体5 （BBC瑞斯讲座1948）
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转载、翻译：武太白
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本篇是罗素为BBC瑞斯讲座（Reith Lectures）所作的1948年演讲《权威与个体》第一讲“社会凝聚力与人类天性”第五部分。
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Changing Division of Friends’ and Foes
Modem loyalty to the vast groups of our time, in so far as it is strong and subjectively satisfying, makes use still of the old psychological mechanism evolved in the days of small tribes. Congenital human nature, as opposed to what is made of it by schools and religions, by propaganda and economic organisations, has not changed much since the time when men first began to have brains of the size to which we are accustomed. Instinctively we divide mankind into friends and foes ‘-friends towards whom we have the morality of co-operation; foes towards whom we have that of competition. But this division is constantly changing; at one moment a man hates his business competitor, at another, when both are threatened by socialism or by an external enemy, he suddenly begins to view him as a brother. Always when we pass beyond the limits of the family it is the external enemy which supplies the cohesive force. In times of safety we can afford to hate our neighbour, but in times of danger -we must love him. We do not, at most times, love those whom we find sitting next to us in an omnibus, but during the blitz we did.
It is this that makes the difficulty of devising means of world-wide unity. A world state, if it were firmly established, would have no enemies to fear and would therefore be in danger of breaking down through lack of cohesive force. Two great religions -Buddhism and Christianity -have sought to extend the co-operative feeling that is spontaneous towards fellow tribesmen to the whole human race. They have preached the brotherhood of man, showing by the use of the word ‘brotherhood’ that they are attempting to extend beyond its natural bounds an emotional attitude which, in its origin, is biological. If we are all children of God, then we are all one family. But in practice those who in theory adopted this creed have always felt that those who did not adopt it were not children of God but children of Satan, and the old mechanism of hatred of those outside the tribe has returned, giving added vigour to the creed, but in a direction which diverted it from its original purpose. Religion, morality, economic self-interest, the mere pursuit of biological survival, all supply to our intelligence unanswerable arguments in favour of world-wide co-operation, but the old instincts that have come down. to us from our tribal ancestors rise up in indignation, feeling that life would lose its savour if there were no one to hate, and that anyone who could love such a scoundrel as so-and-so would be a worm, that struggle is the law of life, and that in a world where we all loved one another there would be nothing to live for. If the unification of mankind is ever to be realised, it will be necessary to find ways of circumventing our largely unconscious primitive ferocity, partly by establishing a reign of law, and partly by finding innocent outlets for our competitive instincts.
This is not an easy problem, and it is one which cannot be solved by morality alone. Psycho-analysis, though no doubt it has its exaggerations, and even perhaps absurdities, has taught us a great deal that is true and valuable. It is an old saying that, even if you expel nature with a pitchfork, it will still come back. But psycho-analysis has supplied the commentary to this text. We now know that a life which goes against natural impulse beyond a point is one which is likely to involve effects of strain that may be quite as bad as indulgence in forbidden impulses would have been. People who live a life which is unnatural beyond a point are likely to be filled with envy, malice and all uncharitableness. They may develop strains of cruelty, or, on the other hand, they may so completely lose all joy of life that they have no longer any capacity for effort.
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敌友阵营的变换
我们时代对庞大团体的现代忠诚，只要其强健、主观上令人满意，就还是在利用小部落时代进化出的传统心理机制。先天的人类天性，从人类最开始拥有我们如今惯有的脑容量至今并没有多大改变，相比之下各种学派和宗教通过宣传和经济组织对其的利用倒是花样百出。我们本能地把人类分为敌友两大阵营，对朋友，我们乐于合作，对敌人，我们要努力争竞。但这种划分是不断变化的；这一刻一个人痛恨他生意上的对手，下一刻，由于双方都受到社·会主义或外敌的威胁，他会忽然把对方当成兄弟。当超出家庭的范畴，总是外敌在起到凝聚力的作用。在平安时代，我们可以恨邻居，但在危急关头，我们必须团结他们。绝大部分时候我们并不爱巴士车上坐在我们旁边的人，但一旦闪电战来临，我们就得爱他们。
正是这一点使得世界大团结的设计变得困难。世界国家，如果建得牢固，就不会有敌人需要戒惧，因而会陷入由于缺乏凝聚力而解体的危险。两大宗教——佛教和基督教——都曾努力把对于同族人自发的合作精神扩展到整个人类。他们传布“人人皆兄弟”的观念，借由“兄弟”这一词语的使用表明他们试图把一种本质上具备生物性的感情态度延伸出去，超越其天然范围。如果我们都是上帝的孩子，那么我们就是一家人。但事实上那些在理论上接受了这一教义的人总是觉得不接受这一教义的人并不是上帝的孩子，而是撒旦的子孙，而旧有的针对部落外敌的仇恨机制又回来了，使得这一教义神通更大，却使其偏转到并非其本意的方向。宗教、道德、经济自利，纯粹的生物生存本能，所有这一切都向我们的智力提出了无法回答的辩驳，拥护世界合作，但从我们部落先祖一直遗传到我们身上的就本能愤然起而抗之，觉得如果没有人可以痛恨，生命将失去滋味，能够如此这般去爱一个恶棍的人还不如虫豸活得开心，斗争是生命的规律，在一个人们彼此相爱的世界里就没有什么值得生活下去的理由了。如果什么时候人类的统一能够实现，那也必须找到办法发泄我们这种很大程度上无意识的原始凶恶，一方面借助于法治的建立，另一方面则要找到我们竞争本能的无害发泄通道。
这个问题想要解决不容易，这也是个光有道德解决不了的问题。虽然精神分析无疑有其夸大之处，甚至也许是荒谬之处，但这种理论的确向我们揭示了许多真实的、有价值的东西。有一种古老的说法是，即便你用干草叉把天性甩掉，它还是会回来的，而精神分析补上了对这个说法的解释。我们如今知道，悖逆天性冲动的生活如果突破一定界限，很可能产生极大的扭曲力，这和全不顾禁止、恣意听凭冲动的生活也差不了多少。人们的生活如果过于违背天性，突破了一定的限度，就很可能会满心嫉妒、恶意，全无良知。这样的人可能形成扭曲的残酷心理，或者，可能完全丧失了生活的乐趣，从而再也没有做出努力的能力。