硅谷：永生夢的新傳播者

In 1999, the futurist Ray Kurzweil published a book entitled The Age of Spiritual Machines. He looked forward to a future in which the “human species, along with the computational technology it created, will be able to solve age-old problems . . . and will be in a position to change the nature of mortality.”

1999年，未來學(xué)家雷•庫茲韋爾(Ray Kurzweil)撰寫的一本叫做《機(jī)器之心》(The Age of Spiritual Machines)的書出版了。在他所期待的未來，“人類及其創(chuàng)造的計(jì)算技術(shù)將能夠解決古老的問題……并將能夠改變死亡的本質(zhì)。”

Mr Kurzweil is now an executive at Google, one of whose co-founders, Larry Page, launched a start-up, Calico, in 2013 with the aim of harnessing advanced technologies that will enable people to “lead longer and healthier lives”.

庫茲韋爾現(xiàn)在是谷歌(Google)的一名高管。2013年，谷歌創(chuàng)始人之一拉里•佩奇(Larry page)創(chuàng)辦了一家初創(chuàng)企業(yè)Calico，其宗旨是利用先進(jìn)技術(shù)，讓人們能夠“更長壽、更健康”。

Others go even further. Aubrey de Grey, co-founder of Strategies for Engineered Negligible Senescence, a research centre, believes that ageing is just an engineering problem. Technological progress, he maintains, will eventually enable human beings to achieve what he calls “life extension escape velocity”.

有一些人的目標(biāo)更為遠(yuǎn)大。研究機(jī)構(gòu)Strategies for Engineered Negligible Senescence的聯(lián)合創(chuàng)始人奧布里•德格雷(Aubrey de Grey)認(rèn)為，衰老只是一個(gè)工程問題。他認(rèn)為，科技進(jìn)步最終將讓人類得以達(dá)到他所說的“壽命延長的逃逸速度”。

As for Mr Kurzweil, earlier this year he announced that he had “set the date 2045 for the ‘Singularity’ which is when we will multiply our effective intelligence a billion-fold by merging with the intelligence we have created”. In this “transhumanist” vision, once we turn ourselves into “spiritual machines”, we will be able to live forever.

至于庫茲韋爾，今年早些時(shí)候，他宣布他“把2045年確定為達(dá)到‘奇點(diǎn)’的時(shí)間，到那時(shí)我們將通過與我們創(chuàng)造的智能相結(jié)合，讓我們的實(shí)際智慧增強(qiáng)10億倍”。在這種“超人類主義”的遠(yuǎn)景中，一旦我們變成了“有靈魂的機(jī)器”(spiritual machines)，我們就能永遠(yuǎn)活下去。

Although mortality denial is currently fashionable in Silicon Valley, it is not new. On the contrary, it is one of the most successful products ever designed and has been on the market for millennia.

盡管在硅谷，“否認(rèn)死亡”(mortality denial)現(xiàn)在是個(gè)時(shí)髦詞匯，但它并不新鮮。相反，它是有史以來設(shè)計(jì)過的最成功的產(chǎn)品之一，已經(jīng)出現(xiàn)在市場幾千年了。

Because human beings are the only animals to have evolved an explicit, consciously experienced insight into their own finitude, there is a robust and enduring demand for this particular psychological sleight of hand. Unfortunately, death is not just something the Chinese have invented to make America less competitive. Empirical evidence and rational argument converge on the simple, sobering fact that all of us will eventually disappear for good — sooner or later, more or less gracefully, and with more or less suffering.

因?yàn)槿祟愂俏ㄒ灰环N已經(jīng)對自身局限性形成了明確的、自覺的認(rèn)識的動物，所以人類對這種特殊的心理把戲有著強(qiáng)大且持久的需求。不幸的是，死亡并非只是中國人發(fā)明出來讓美國降低競爭力的東西。經(jīng)驗(yàn)證據(jù)和理性辯論都指向一個(gè)簡單、發(fā)人深省的事實(shí)：我們所有人最終都將永久性消失，或早或晚，或比較瀟灑或不那么瀟灑，或比較痛苦或不那么受苦。

It is hard to face this fact in an intellectually honest manner. Human beings have a problem that no creature before them had: the human cognitive self-model explicitly tells its user that everybody dies, thereby creating a toxic form of self-knowledge, a deep existential wound. My emotional deep structure tells me there is something that must never happen, while rational thought tells me that the ultimate accident is inevitable. Religion was an early-stage adaptation to this neurocomputational bug.

我們很難坦誠地面對這個(gè)事實(shí)。人類面對的問題是在人類之前任何生物都沒有遇到過的：人類認(rèn)知的自我模型明確告訴它的使用者，所有人都會死，從而創(chuàng)造了一種有害的自我認(rèn)知形式，一個(gè)深深的關(guān)乎生死的傷口。我內(nèi)心的情感告訴我，有些事情永遠(yuǎn)不會發(fā)生，而理性思維告訴我，最終的意外是不可避免的。宗教是對這種神經(jīng)計(jì)算缺陷的早期適應(yīng)。

Aiding and abetting human self-deception in ingenious and sophisticated ways is therefore a lucrative business.

因此，用獨(dú)創(chuàng)且復(fù)雜的方式來幫助和煽動人類自我欺騙是一門有利可圖的生意。

In its most primitive form, represented by organised religion down the centuries, mortality denial has consisted in just that — simple, outright denial. In the religious perspective, the good news is that all of this is not true — the dead will be resurrected. You are loved and accepted by an omnipresent divine being. And if you manage to accept yourself as accepted, you will finally be able to feel at home in a strange and hostile world, reacquainting yourself with the early childhood emotion of security.

有著最原始的形式，以許多世紀(jì)以來的有組織宗教為代表，否認(rèn)死亡的要點(diǎn)在于簡單、徹底的否認(rèn)。從宗教的角度來說，好消息是一切都不是真的，死去的人將復(fù)活。有一位無處不在的神在愛著你并接受你。如果你接受被神所接受的自己，你最終將能夠在一個(gè)陌生且敵對的世界中應(yīng)付自如，重新體驗(yàn)兒時(shí)那種安全感。

The gospel of alternative facts comes in many different flavours and varieties. In organised self-deception, there are levels of sophistication. For example, a Buddhist may claim that she does not even want to be reborn, that her highest goal is to liberate herself from the cycle of death and rebirth. If things don’t work out with nirvanic giga-bingo in this life, then, unfortunately, something in you is forced to survive death.

這種替代事實(shí)的教義多種多樣。在有組織的自我欺騙中，復(fù)雜程度各有不同。例如，佛教徒可能認(rèn)為，她甚至不想重生，她的最高目標(biāo)是讓自己擺脫死亡與重生的循環(huán)。如果此生未能如愿進(jìn)入極樂世界，那么不幸的是，你身體中的一些東西將不會死亡。

Other versions of denial involve tying your self-esteem to your tribe or nation. You can stabilise your sense of self-worth by being a good communist, a pious Catholic or by becoming a complacent secular humanist — all you need is a set of values that you can live up to and a mutually reinforcing community of believers.

其他否認(rèn)死亡的版本包括把你的自尊與你所屬的部落或國家聯(lián)系在一起。你可以通過成為一個(gè)優(yōu)秀的共產(chǎn)主義者、一個(gè)虔誠的天主教徒或成為一個(gè)洋洋得意的俗世人文主義者獲得自我價(jià)值感。你需要的是一套你能遵守的價(jià)值觀以及一個(gè)互相促進(jìn)的信徒群體。

Others strive for symbolic immortality by seeking to make a genuine and lasting contribution to science, philosophy or culture. Imagine writing a book that will be read centuries after your death, or composing a piece of music or creating art that will be admired by thousands long after your physical body has shrivelled and perished.

還有一些人通過尋求為科學(xué)、哲學(xué)或文化做出真正持久的貢獻(xiàn)，努力獲得具有象征意義的永生。例如，寫一部在你死后幾百年仍被閱讀的著作，或者創(chuàng)作一首音樂或一件藝術(shù)品，在你的軀體灰飛煙滅很久之后仍將被數(shù)千人稱頌。

Silicon Valley tech evangelism and transhumanism are merely the latest forms of culturally evolved self-deception. They present us with a new metaphysical placebo for existential palliative care. Will we upload ourselves into virtual reality? Perhaps a benevolent superintelligence can help us break through into a life beyond all suffering? Could the church of the technological singularity be right in proclaiming that immortality is nearer than we think?

硅谷的科技傳道和超人類主義只是在文化上有所進(jìn)化的自我欺騙的最新形式。他們?yōu)殛P(guān)乎人類存在的姑息療法帶來新的超自然的安慰劑。我們是否會把我們自己帶入虛擬現(xiàn)實(shí)?或許，一種善意的超級智能可以幫助我們擺脫所有痛苦?技術(shù)奇點(diǎn)學(xué)說宣稱永生比我們想象的更近，這是否正確?

It is tempting to dismiss scientifically inspired presentiments of immortality as arrant nonsense, but we should not underestimate the way ideas like transhumanism speak powerfully to our unconscious need for delusion. This is not only a new religion that does without God and churches — it also is a marketing strategy for new technology. A novel form of cross-promotion and co-branding, tech evangelism really aims at a deeper and more efficient penetration into the digital marketplace by offering mortality denial in the same package.

我們很容易將受到科學(xué)啟發(fā)的永生預(yù)感斥為胡說八道，但我們不應(yīng)低估超人類主義之類的想法有力的證明了我們潛意識中是需要幻覺的。這不僅是一種沒有上帝和教堂的新宗教，也是一種推廣新科技的營銷戰(zhàn)略?？萍紓鞯朗且环N新型的交叉推廣和品牌聯(lián)合，真正的目的是通過提出同樣包裝的否定死亡之說，更深入、更有效地滲透到數(shù)字市場。

The writer is a fellow in the Gutenberg Research College at the Johannes Gutenberg University in Mainz

本文作者是德國美因茨約翰內(nèi)斯古滕貝格大學(xué)(Johannes Gutenberg University)古滕貝格研究學(xué)院(Gutenberg Research College)研究員