未来简史：从智人到智神

Quarterly 7:1 (1955), 18.

[75] US Department of Labor (1929), ‘Infant Care’, Washington:United States Government Printing Office, http://www.mchlibrary.info/history/chbu/3121–1929.PDF.

[76] Harry Harlow and Robert Zimmermann, ‘Affectional Responses in the Infant Monkey’,Science 130:3373 (1959), 421–32; Harry Harlow, ‘The Nature of Love’,American Psychologist 13 (1958), 673–85; Laurens D. Young et al., ‘Early Stress and Later Response to Sepration in Rhesus Monkeys’,American Journal of Psychiatry 130:4 (1973), 400–5; K. D. Broad, J. P. Curley and E. B. Keverne, ‘Mother–Infant Bonding and the Evolution of Mammalian Social Relationships’,Philosophical Transactions of the Royal Soceity B 361:1476(2006), 2199–214; Florent Pittet et al., ‘Effects of Maternal Experience on Fearfulness and Maternal Behavior in a Precocial Bird’,Animal Behavior 85:4(2013), 797–805.

[77] Jacques Cauvin,The Birth of the Gods and the Origins of Agriculture (Cambridge:Cambridge University Press, 2000); Tim Ingord, ‘From Trust to Domination:An Alternative History of Human–Animals Relations’, inAnimals and Human Society:Changing Perspectives , ed. Aubrey Manning and James Serpell (New York:Routledge, 2002), 1–22; Roberta Kalechofsky, ‘Hierarchy, Kinship and Responsibility’, inA Communion of Subjects:Animals in Religion, Science and Ethics , ed. Kimberley Patton and Paul Waldau (New York:Columbia University Press, 2006), 91–102; Nerissa Russell,Social Zooarchaeology:Humans and Animals in Prehistory (Cambridge:Cambridge University Press, 2012), 207–58; Margo DeMello,Animals and Society:An Introduction to Human –Animal Studies (New York:University of Columbia Press, 2012).

[78] Olivia Lang, ‘Hindu Sacrifice of 250,000 Animals Begins’,Guardian , 24 November 2009, accessed 21 December 2014, http://www.theguardian.com/world/2009/nov/24/hindu-sacrifice-gadhimaifestival-nepal.

[79] Benjamin R. Foster, ed.,The Epic of Gilgamesh (New York,

London:W. W. Norton, 2001), 90.

[80] Noah J. Cohen,Tsa ’ar Ba ’ale Hayim:Prevention of Cruelty to Animals:Its Bases, Development and Legislation in Hebrew Literature (Jerusalem, New York:Feldheim Publishers, 1976); Roberta Kalechofsky,Judaism and Animal Rights:Classical and Contemporary Responses (Marblehead:Micah Publications, 1992); Dan Cohen-Sherbok, ‘Hope for the Animal Kingdom:A Jewish Vision’, inA Communion of Subjects:Animals in Religion, Science and Ethics , ed. Kimberley Patton and Paul Waldau (New York:Columbia University Press, 2006), 81–90; Ze’ev Levi, ‘Ethical Issues of Animal Welfare in Jewish Thought’ inJudaism and Environmental Ethics:A Reader , ed. Martin D. Yaffe (Plymouth:Lexington, 2001), 321–32; Norm Phelps,The Dominion of Love:Animal Rights According to the Bible (New York:Lantern Books, 2002); Dovid Sears,The Vision of Eden:Animal Welfare and Vegetarianism in Jewish Law Mysticism (Spring Valley:Orot, 2003); Nosson Slifkin,Man and Beast:Our Relationships with Animals in Jewish Law and Thought (New York:Lambda, 2006).

[81] Talmud Bavli, Bava Metzia, 85:71.

[82] Christopher Chapple,Nonviolence to Animals, Earth and Self in Asian Traditions (New York:State University of New York Press, 1993); Panchor Prime,Hinduism and Ecology:Seeds of Truth (London:Cassell, 1992); Christopher Key Chapple, ‘The Living Cosmos of Jainism:A Traditional Science Grounded in Environmental Ethics’,Daedalus 130:4 (2001), 207– 24; Norm Phelps,The Great Compassion:Buddhism and Animal Rights (New York:Lantern Books, 2004); Damien Keown,Buddhist Ethics:A Very Short Introduction (Oxford:Oxford University Press, 2005), ch. 3; Kimberley Patton and Paul Waldau, ed.,A Communion of Subjects:Animals in Religion, Science and Ethics (New York:Columbia University Press, 2006), esp.179– 250; Pragati Sahni,Environmental Ethics in Buddhism:A Virtues Approach (New York:Routledge, 2008); Lisa Kemmerer and Anthony J. Nocella II, ed.,Call to Compassion:Reflections on Animal Advocacy from the World ’ s Religions (New York:Lantern, 2011), esp.15–103; Lisa Kemmerer,Animals

and World Religions (Oxford:Oxford University Press, 2012), esp.56–126; Irina Aristarkhova, ‘Thou Shall Not Harm All Living Beings:Feminism, Jainism and Animals’,Hypatia 27:3 (2012):636–50; Eva de Clercq,

Karman and Compassion:Animals in the Jain Universal History’,Religions of South Asia 7 (2013):141–57.

[83] Naveh, ‘Changes in the Perception of Animals and Plants’, 11.

[84] ‘Evolution, Creationism, Intelligent Design’, Gallup, accessed 20 December 2014, http://www.gallup.com/poll/21814/evolutioncreationismintelligent-design.aspx; Frank Newport, ‘In US, 46 percent Hold Creationist View of Human Origins’, Gallup, 1 June 2012, accessed 21 December 2014, http://www.gallup.com/poll/155003/hold-creationistview-human-origins.aspx.

[85] Gregg,Are Dolphins Really Smart? , 82–3.

[86] Stanislas Dehaene,Consciousness and the Brain:Deciphering How the Brain Codes Our Thoughts (New York:Viking, 2014); Steven Pinker,How the Mind Works (New York:W. W. Norton, 1997).

[87] Dehaene,Consciousness and the Brain .

[88] 有些专家可能会提到哥德尔不完备定理（Gödel’s incompletenesstheorem），也就是认为没有任何数学的公理（axiom）系统能够证明所有算术真理，一定会有某些真实的陈述，无法在该系统中证明。而在通俗文学里，有时候就会把这项定理挪用过来，用以说明心灵的存在。照其说法，正是因为有无法证明的事实，所以需要用心灵来处理。只不过，一般人只是想要生存和繁衍，实在看不出来为什么需要与这些神秘的数学真理扯上关系。事实上，我们绝大多数有意识的决定，都与以上这些问题完全无关。

[89] Christopher Steiner,Automate This:How Algorithms Came to Rule Our World (New York:Penguin, 2012), 215; Tom Vanderbilt, ‘Let the Robot Drive:The Autonomous Car of the Future is Here’,Wired , 20 January 2012, accessed 21 December 2014,

http://www.wired.com/2012/01/ff\_autonomouscars/all/; Chris Urmson, ‘The

Self-Driving Car Logs More Miles on New Wheels’, Google Official Blog, 7 August 2012, accessed 23 December 2014,
http://googleblog.blogspot.hu/2012/08/the-self-driving-car-logs-moremiles-on.html; Matt Richtel and Conor Dougherty, ‘Google’s Driverless Cars Run Into Problem:Cars With Drivers’,New York Times , 1 September 2015, accessed 2 September 2015,
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[90] Dehaene,Consciousness and the Brain .

[91] Ibid., ch. 7.

[92] ‘The Cambridge Declaration on Consciousness’, 7 July 2012, accessed 21 December 2014, https://web.archive.org/web/20131109230457/http://fcmconference.org/img/Ca

[93] John F. Cyran, Rita J. Valentino and Irwin Lucki, ‘Assessing Substrates Underlying the Behavioral Effects of Antidepressants Using the Modified Rat Forced Swimming Test’,Neuroscience and Behavioral Reviews , 29:4–5 (2005), 569–74; Benoit Petit-Demoulière, Frank Chenu and Michel Bourin, ‘Forced Swimming Test in Mice:A Review of Antidepressant Activity’,Psychopharmacology 177:3 (2005), 245–55; Leda S. B. Garcia et al.,‘Acute Administration of Ketamine Induces Antidepressant-like Effects in the Forced Swimming Test and Increases BDNF Levels in the Rat Hippocampus’,Progress in Neuro-Psychopharmacology and Biological Psychiatry 32:1 (2008), 140–4; John F. Cryan, Cedric Mombereau and Annick Vassout, ‘The Tail Suspension Test as a Model for Assessing Antidepressant Activity:Review of Pharmacological and Genetic Studies in Mice’,Neuroscience and Behavioral Reviews 29:4–5 (2005), 571–625; James J. Crowley, Julie A. Blendy and Irwin Lucki, ‘Strain-dependent Antidepressant-like Effects of Citalopram in the Mouse Tail Suspension Test’,Psychopharmacology 183:2 (2005), 257–64; Juan C. Brenes, Michael Padilla and Jaime Fornaguera, ‘A Detailed Analysis of Open-Field Habituation and Behavioral and Neurochemical Antidepressant-like Effects

[98] Gregg,Are Dolphins Really Smart? ; Nicola S.Clayton, Timothy J. Bussey, and Anthony Dickinson, ‘Can Animals Recall the Past and Plan for the Future?’,Nature Reviews Neuroscience 4:8 (2003), 685–91; William A. Roberts, ‘Are Animals Stuck in Time?’,Psychological Bulletin 128:3 (2002), 473–89; Endel Tulving, ‘Episodic Memory and Autonoesis:Uniquely Human?’, inThe Missing Link in Cognition:Evolution of Self-Knowing Consciousness , ed. Herbert S. Terrace and Janet Metcalfe (Oxford:Oxford University Press), 3–56; Mariam Naqshbandi and William A. Roberts, Anticipation of Future Events in Squirrel Monkeys (Saimiri sciureus ) and Rats (Rattus norvegicus ):Tests of the BischofKohler Hypothesis’,Journal of Comparative Psychology 120:4 (2006), 345–57.

Social Behavior in Rats’,Science 334:6061 (2011), 1427–30;Gregg,Are Dolphins Really Smart? , 89.

[100] Karl Krall,Denkende Tiere: Beiträge zur Tierseelenkunde auf Grund eigener Versuche (Leipzig: F. Engelmann, 1912).

[101] Christopher B. Ruff, Erik Trinkaus and Trenton W. Holliday, Body Mass and Encephalization in PleistoceneHomo ’,Nature 387:6629 (1997), 173–6; Maciej Henneberg and Maryna Steyn, ‘Trends in Cranial Capacity and Cranial Index in Subsaharan Africa During the Holocene’,American Journal of Human Biology 5:4 (1993), 473–9; Drew H. Bailey and David C. Geary, ‘Hominid Brain Evolution:Testing Climatic, Ecological, and Social Competition Models’,Human Nature 20:1 (2009), 67–79; Daniel J. Wescott and Richard L. Jantz, ‘Assessing Craniofacial Secular Change in American Blacks and Whites Using Geometric Morphometry’, inModern Morphometrics in Physical Anthropology:Developments in Primatology:Progress and Prospects , ed. Dennis E. Slice (New York:Plenum Publishers, 2005), 231–45.

[102] See also Edward O. Wilson,The Social Conquest of the Earth (New York:Liveright, 2012).

[103] Cyril Edwin Black, ed.,The Transformation of Russian Society:Aspects of Social Change since 1861 (Cambridge, MA:Harvard University Press, 1970), 279.

[104] Tom Gallagher,Theft of a Nation:Romania since Communism (London:Hurst, 2005).

[105] Robin Dunbar,Grooming, Gossip, and the Evolution of Language (Cambridge, MA:Harvard University Press, 1998).

[106] TVP University, ‘Capuchin monkeys reject unequal pay’, 15 December 2012, accessed 21 December 2014, http://www.youtube.com/watch? v=lKhAd0Tyny0.

[107] Quoted in Christopher Duffy,Military Experience in the Age of

Reason (London:Routledge, 2005), 98–9.

第二部分 智人为世界赋予意义

人类创造了怎样的世界？

人类为何如此深信自己不但控制了世界，还能赋予世界意义？

而人文主义（也就是对人类的崇拜）又是怎样成为所有人最重要的宗教的？

第4章 虚构的力量

狼或黑猩猩等动物，都活在一种双重现实之中：一方面很熟悉外在的各种客观实体，比如树木、岩石和河流；另一方面，也清楚自己内在的主观体验，比如恐惧、喜悦和欲望。而智人则是活在一种三重现实之中。除了树木、河流、恐惧和欲望，智人的世界还有各种关于金钱、神、国家和公司的虚构故事。历史逐渐展开，神、国家和公司的影响不断增长，而河流、恐惧和欲望则被弱化。世界上还是有河流，人类依然被恐惧和欲望驱使，但是耶稣基督、法兰西共和国、苹果公司学会了如何建起水坝将河流据为己用，以及如何控制我们最深切的焦虑和渴望。