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向老师导言：
教育不是用水去填满水桶，而是去点燃思想的火焰。一般人口中的“唯物主义”，已经成为了教科书灌输的一种意识形态；很多人奉之为绝对正确的教条，甚至成了另一种不可挑战的无脑神学。可是，当我们理解科学的发展史，甚至追溯到古希腊的自然哲学家，则会发现科学发展的一条线索就是对基本假设的审视与迭代。一个没有对基本假设进行质询、单一意识形态灌输的教科书版本的唯物主义，反而成了一种粗俗不堪的神学，一种基于教条的拜物教。这阻碍了智性在青少年时期的发展，也埋下了不知何为真正谦逊，不知何为真实自然的“唯我独尊，人定胜天”的妄念。
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I've been thinking about this a lotespecially since talking to Richard Dawkins【注：理查德·道金斯，英国著名演化生物学家、动物行为学家和科普作家，英国皇家科学院院士，牛津大学教授，代表作《自私的基因》当今仍在世的最著名、最直言不讳的无神论者和演化论拥护者之一】The post-modernist types going backway before Derrida and Foucaultwho I admire greatly by the wayBut Nietzsche said "God is dead"and we have killed him and will not find enough water toSo that was nietzsche, he's no fool-He's got away with words -He certainly doesSo then you think okay well we killed the transcendentWhat does that mean for science?它解放了科学，因为所有关于神灵的胡言乱语 都是愚蠢的迷信It frees it up because all that nonsense about a deity is justthat stops the scientific what process from moving forwardthat's basically the new atheist claimDo you believe in the transcendent if you're a scientist?And the answer is well not only do you believe in ityou believe in it more than anything elseBecause if you're a scientistyou believe in what objects to your theorymore than you believe in your theoryWe've got to think that through very carefullySo your theory describes the worldAnd as far as you're concernedyour description of the world is the worldBut because you're a scientist you thinkeven though that's my descriptionof the world and that's what I believethere's something beyond what I believeand so I'm going to throw my theory against the objectand see where it'll breakand then i'm going to use the evidence of the breakas a source of new information to revitalize my theoryyou have to posit the existence ofthe ontological transcendentbefore you can move forward at allyou have to posit that contact with theannoying though it is because it upsets your apple cartis exactly what will in fact set you freeSo then you accept the proposition thatthere is a transcendent realityand that the that contact with that transcendent realityis redemptive in the most fundamental senseBecause if it wasn't why wouldyou bother making contact withyou're going to make everything worse or betterWhy does the contact with the transcendent set you freeBecause you assume that I mean freedom in the most fundamental senseIt's like freedom from want, freedom from disease自由的这些表现都在提示着你 这里面的逻格斯（真理）-That it informs you, the logos in it...【注：逻各斯通常使用在哲学之中在希腊文中，一般的日常语言，或交谈，是用另一个字：λέξις（lexis）来代表它跟逻各斯（λόγος）都起源于相同的字根：λέγω（legō）它的意思是交谈、计算、说话或演说。】（so it is implied in the science) It is definitely thatLet's say the directionality of science,that's a narrative directionnot a scientific directionAnd then the question is what is the narrativeWell, it posits a transcendent realityit posits that the transcendent reality is correctiveit posits that our knowledge structure should beit posits that you should bow down in the face of ofthe transcendent evidenceAnd you have to take a vow you know this, as a scientistyou have to take a vow to follow that path if you'regoing to be a real scientistIt's like the truth no matter whatand that means you posit the truth as a redemptive forceWhat does redemptive mean?Why bother with science? So people don't starveSo people can move about more effectivelySo life can be more abundant rightSo it's all ensconced within an underlying ethicSo the the reason i was saying thatwhile we were talking about belief in godit's like this is a very complicated topic, right?Do you believe in a transcendent realityyou buy the argument i just made on the natural frontYou say yeah yeah that's just natureAnd then I'd say well what makes you think youLike see the problem with that argument is thatit already presumes a reductionist materialistobjective view of what constitutes naturebut if you're a scientist, you're going to thinkin the final analysis, I don't know what nature isI certainly don't know its origin or destination pointI don't know its teleology, I'm really ignorant about natureAnd so when I say it's nothing but natureI shouldn't mean it's nothingbut what i understand nature to beSo I could say will we have a fully reductionistaccount of cognitive processesand the answer to that is yesbut by the time we do that, our understanding of matter将发生巨大变化，和我们现在对物质的理解相比大不一样will have transformed so much that look anything likethat what we think of as reductionists nowI have no idea what it is"Matter is what matters", there's a definition that'sBut the notion that we have you know thatif you're a reductionist, a materialist reductionistyou can reduce the complexity of what isto your assumptions about the nature of matter（这反而不是科学，是另一种神学）你提出了科学内涵的一个假设Your specific limited human assumptions ofthis century of this weekSo in that in some sense, without godin this complicated big definition we're talking aboutor there's less likely to beor rather science can err in taking atrajectory away from humilityWithout something much more powerfulYeah, and we know you knowthe Frankenstein story comes out of that instantly【注：《科学怪人》是英国作家玛丽·雪莱在1818年创作的长篇小说弗兰肯斯坦是个热衷于生命起源的生物学家对科学的盲目崇拜是创作的批判对象之一】And that's a good story for the current timesIt's like you you're playing around with making new lifeYou bloody well better make sure you have your arrows pointed up向老师课程推荐（按文末步骤测词并提供基本信息，在有意向的课程文章留言区咨询）：1. 被精神疾患和教育工厂双重折磨的中国学子，如何飞跃疯人院？
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教师简介
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向杨，芝加哥大学社会学博士在读。四川大学生物技术基地班本科，芝加哥大学政治学与社会学硕士。“羊说”公众号创办人，专访众多政治、社会、文化界领袖。十三年持续从事英语教学和管理。
