黑白往昔

标　题：UO书籍翻译：“伦理的快乐主义”理查.蓋瑞特著
时　间：Sun May 26 00:02:59 2002  

Ethical Hedonism : An Introduction
      -by Richard Garriott-           背景音乐：Canon and Gigue in D

Societies oft have common codes of  社会常有共通的行为规范期望所有成员
conduct which it expects all its    遵守。虽然那真的可以带来一些好处，
people to abide by. Now, while      我却见到大部分在不列颠尼亚的行为规
'tis true that this can offer some  范已经出现巨大瑕疵。让我们来检视一
advantages, most of the codes I     下。
see today around Britannia have
fatal flaws. Let us examine them.
First, there is Blackthorn's code   首先，有黑刺王一派属于浑沌脱序的行
of Chaos or basically Anarchy.      为准则，那个准则提供个人伸展自我以
Whereas this affords the individual 及追求个人快乐的最大可能性，但并不
maximum opportunity for             提供基本的人际规范防止人们互相残杀
individuality and even pursuit of   。
personal happiness, it does not
offer even basic interpersonal
conduct codes to prevent people
from killing each other.
Without such basic tenets, all the  如果没有这样的基本原则，所有的人必
people will need to spend a         需花掉大部分的时间去保护自己，然后
significant portion of their time   就更少时间剩下可用来追求其他更有益
and effort towards personal         的事物。所以那就是到今天道德规范仍
protection and thus less time       然被许多人认同的原因。
towards other more beneficial
pursuits.Then there are the moral
codes that are so popular today.
These codes are built largely on    这些道德规范主要是根据历史传统而非
historical tradition rather than    思考逻辑建立的，所以有陈腐过时的部
current logic and thus are also     份。举例来说，许多今日仍可见到的道
antiquated. For example many moral  德规范包括不吃某些有毒食品，但那些
codes we see today include          有毒食品以现在的技术处理过后仍然可
statements about not eating         食用。
certain foods that once were often
poisonous, but today can be
prepared safely.
Many forbid contact between young   许多年轻人与异性接触的禁忌，有些真
people of the opposite gender,      的是有它的风险，但那些禁忌规范常常
which can in fact be hazardous; but 只是被称为不道德的而已，至于为什么
the codes often have lost the       要这样做的原由通常已经失传了。在现
context as to why this is done,     代，如果要说那是必要的道德需要新的
instead merely calling it amoral.   理由。
In this day and age to call that a
necessary moral would need a new
reasoning. I put forth that
tradition is not enough.
Then there are Lord British's       所以就有不列颠王的美德出现。那美德
Virtues. It strikes me that while a 系统居然可以当作很棒的试金石去引导
system of virtues is wonderful as   一个社会倾向善行，这件事大大震撼了
a touchstone to guide a society to  我，这些不过是一个藏在底面的真实的
good behavior, these are but        影子…为何一个人希望过合乎明确规范
shades of the underlying truth as   的生活。
to why one may wish to live a life
according to certain rules of
conduct.
On the other hand, clearly the      另一方面，美德，我从不列颠王那听到
Virtues that I have heard Lord      的明确的正向行为准则，远比黑刺王所
British speak of are clearly        暗示的一个无政府脱序世界还美好。但
positive codes of conduct, far      ，那些美德及其导源的一套原理，听来
better than the world of anarchy    很棒但很难在现实生活中实行的东西，
that Lord Blackthorn suggests.      真的是不可否认并且是合理的真实吗？
Yet, are not these Virtues still
derived from a set of principles
which though they sound good, are
difficult to pin down as actual,
undeniable, rational truths?
Worse yet though imagine a society  去想像一个行为准则全是弱肉强食下的
who's code of conduct was based on  强者定出来的社会，这样的社会如果能
pure survival of the strongest.     运作并且发展维持一段时间，除了少数
While this society may function     在顶端的人以外的个人幸福被践踏这样
and even accomplish much, it can    不公平的事就会视为理所当然连质疑都
be fairly argued that personal      不能了。为了避免这种情况，我们必须
happiness would suffer greatly      先相信‘人人都有权追求幸福快乐’。
except for those at the top.
To rule that out, however, we must
first believe that people have a
right to pursue happiness.
I hope is a safe assumption that    我希望‘所有生灵想要快乐’的假设是
all beings wish to be happy; I      安全的；我将它简略称为‘快乐主义’
will broadly describe this as       。如果所有的人都以快乐主义生活，他
Hedonism. Yet, if all people did is 们的快乐主义可能会和紧邻的人产生摩
live a life of hedonism, their      擦，所以我用‘伦理的’一辞去描述一
hedonism might be in conflict with  种境界，可以让个人实现他的快乐主义
those near them, so I will use the  并且同时容许其他的人同样追求他们自
term Ethics to describe limits one  己的快乐幸福。
might put on one's hedonistic
tendencies to allow others to pursue
their happiness as well.
Allow me to give this example: If   容我举这样的例子：如果一个人单独生
one were to live alone on a desert  活在一个无人荒岛，他可以过纯粹快乐
isle, one could live a life of pure 主义的生活，没有任何行为会妨碍别人
hedonism, for no action one might   追求快乐的权力，所以只要你高兴的话
take could interfere with another's 也可以污染湖水，除了你自己以外没有
right to pursue their happiness.    人会谴责你。
Poison th lake if you like, ther is
no one to blame but yourself!
Now suppose two of you live on that 现在假设你们两人在那岛上生活，你不
island. Thou dost not want thy      希望你的邻居觉得可以任意污染湖水，
neighbor to feel free to poison the 没有先考虑说这行为会不会影响他人的
lake. Would it not be better to     快乐就去污染湖水的举动，难道还有将
consider it unethical to poison the 这举动当作是不道德的更好方法吗？
lake without first thinking of
those whose pursuit of happiness
might be affected by this action?
I put forth that it is the fact     我说当我们选择过团体生活时我们必须
that we as a people choose to live  协调我们的纯快乐主义与伦理观。同样
in groups known as a society that   的，我们不用理由就接受‘不可杀人’
causes us to compromise our pure    的规范，因为不这样的话我们会怕别人
hedonism with logical ethics.       同样伤害我们，这会严重干扰我们追求
Likewise we accept not being able   属于自己的快乐。以这理论做基础可以
to kill others without reason,      确立伦理的快乐主义。
because our own pursuit of
happiness would be greatly
interfered with if we feared
others would do the same to us.
From this basis of logic can be
formed the Tenets of Ethical
Hedonism.
For more on this subject, see the   想知道关于这主题的更多资讯，请见
Tenants of Ethical Hedonism, by     理查?盖瑞特与赫曼?米勒着：
Richard Garriott and Herman Miller. “Tenants of Ethical Hedonism”
====================================================================

本篇文章参考日本网页www.rr.iij4u.or.jp/~fringe/documents/ethical.htm
写成。我在ULTIMA ONLINE的斐卢卡大陆某城镇内，带着一匹驮货用骆马，结果
陌生人过来，杀掉我的骆马，骆马上并没有带什么值钱的东西…我目瞪口呆的
看着这一幕发生，因为第一次遇到光天化日在城镇内抢劫的家伙，然后那人就
使用疑似匿名术的法术，开始追杀我，我就跑给他追！还好我在新手时就四处
旅行，稍微了解这附近的地理环境，逃到新旧世界的传送石门后终于脱离对方
的追杀。那一次的经验真的很惊险刺激，不过我玩UO并不是要享受刺激的，那
会让我的大部分时间都花在自我保护上面。我想做更多其他种类的尝试，那只
有安全的崔美尔大陆才办得到，在安全的世界里，我可以写书、种花、当导游
、逛大街、做各种奇怪的物品、到海上垂钓，享受四海为家的广阔感受…
还真的如理查?盖略特所说的，有伦理保障人们才有闲暇去发展各种有趣的生
活方式。当然活在动荡不安的环境也许可能是很难得的生活体验吧，不过我还
是喜欢和平的生活环境；以现实世界来举例…大部分的人都会觉得台湾比阿富
汗还好吧？虽然台湾蛮乱的…

 
 
 
 
文章出处：巴哈姆特 
文章作者：原译者：h2