2014年9月19日 星期五

The Globalization Paradox

看了Dani Rodrik的The Globalization Paradox。序言說明本書的主要論點。作者指,基於全球市場整合程度與國內市場不同,全球市場並不像國內市場那般自由運作︰

Unlike national markets, which tend to be supported by domestic regulatory and political institutions, global markets are only “weakly embedded.” There is no global antitrust authority, no global lender of last resort, no global regulator, no global safety net, and, of course, no global democracy. In other words, global markets suffer from weak governance, and are therefore prone to instability, inefficiency, and weak popular legitimacy.


This imbalance between the national scope of governments and the global nature of markets forms the soft underbelly of globalization. A healthy global economic system necessitates a delicate compromise between these two.


作者提出,監管協助不是限制市場運作,而資本主義並非只有單一運作模式,不同制度設計適用於不同國家︰

First, markets and governments are complements, not substitutes. If you want more and better markets, you have to have more (and better) governance. Markets work best not where states are weakest, but where they are strong.


Second, capitalism does not come with a unique model. Economic prosperity and stability can be achieved through different combinations of institutional arrangements in labor markets, finance, corporate governance, social welfare, and other areas. Nations are likely to—and indeed are entitled to—make varying choices among these arrangements depending on their needs and values.


全球經濟則必須在下列三者中取捨,即民主、國家自決與經濟全球化無法三者兼得︰

In particular, you begin to understand what I will call the fundamental political trilemma of the world economy: we cannot simultaneously pursue democracy, national determination, and economic globalization. If we want to push globalization further, we have to give up either the nation state or democratic politics. If we want to maintain and deepen democracy, we have to choose between the nation state and international economic integration. And if we want to keep the nation state and self-determination, we have to choose between deepening democracy and deepening globalization. Our troubles have their roots in our reluctance to face up to these ineluctable choices.


作者在本書提倡的是放棄全面全球化,選擇國家自決與民主︰

So we have to make some choices. Let me be clear about mine: democracy and national determination should trump hyperglobalization. Democracies have the right to protect their social arrangements, and when this right clashes with the requirements of the global economy, it is the latter that should give way.


A thin layer of international rules that leaves substantial room for maneuver by national governments is a better globalization. It can address globalization’s ills while preserving its substantial economic benefits. We need smart globalization, not maximum globalization.


第一章中,作者藉哈德遜灣公司的冒起說明權力與市場的聯繫,任何經濟流通都需要規則,規則由誰制訂與執行均為權力問題︰

Market exchange, and especially long-distance trade, cannot exist without rules imposed from somewhere. The story of the Hudson’s Bay Company reveals the close link between power and economic exchange in its naked simplicity. I want to trade with you, so you better play by my rules! We may think of later eras of globalization as more detached from state rules and power—and hence as more “pure.” But that would be quite wrong. Power was exercised; just differently—and less obviously. Where there is globalization, there are rules. What they are, who imposes them, and how—those are the only real questions.


而任何貿易都需要有人執行各種政府功能,包括交流、運用、信用、法律與秩序。在重商主義時期,這是由國家特許給商人包攬︰

The bargain that a sovereign struck with private companies under mercantilism was essentially this: You, the company, pay for the institutional infrastructure, and in return I will allow you to make monopoly profits from the resulting trade.


到後來商人無力執行這些政府功能時,國家就開始接手︰

Ultimately, someone has to shoulder the responsibility for peace, security, and the framework of laws and regulations that makes trade possible. What distinguishes mercantilism from later versions of capitalism is that the job fell by and large on private entities. When private companies could no longer perform those tasks—either because they became too weak or competition from other nations undercut their rents—the crown had to intervene.


隨著經濟發展,這些政府功能的開支通常也會增加,以維持穩定、執行法律、保障產權、穩定宏觀經濟,令市場不會失去民眾信任,這顯示市場與政府互相補足︰

Markets are most developed and most effective in generating wealth when they are backed by solid governmental institutions. Markets and states are complements, not substitutes, as simplistic economic accounts would often have it.


This need for expansion isn’t just because governments are necessary to establish peace and security, protect property rights, enforce contracts, and manage the macroeconomy. It is also because they are needed to preserve the legitimacy of markets by protecting people from the risks and insecurities markets bring with them.


然而,這些支援市場的制度雖然減少國內交易成本,不同國家有不同制度卻會導致國際交易成本增加︰

The market-supporting institutions that do exist are local and vary across nations. As a result, international trade and finance entail inherently higher transaction costs than domestic exchanges.


Governments help reduce transaction costs within national boundaries, but they are a source of friction in trade between nations.


全球市場既沒有劃一制度,也受制於不同國家制度之間,令作者質疑完全全球化是否可能︰

Hence global markets are doubly problematic: they lack the institutional underpinnings of national markets and they fall between existing institutional boundaries. This dual curse leaves economic globalization fragile and full of transaction costs, even in the absence of direct restrictions on trade and cross-border finance. It renders the quest for a perfect globalization a fool’s errand.


第二章提及英美在十九世紀中期不同的貿易策略,說明自由貿易與否隨國家在全球經濟定位不同會有相異影響︰

The lesson is clear: depending on where a country stands in the world economy and how trade policies align with its social and political cleavages, free trade can be a progressive or a regressive force.


Thus, despite the unmistakable explosion in trade, the globalization of the nineteenth century was not based as much on free trade as it is often portrayed. Policies of empire—formal or informal—clearly promoted trade, but they were based on the naked exercise of power by the metropolitan countries and hardly represented “free trade” in the true sense of the term.


十九世紀實施金本位也促金融全球化,但金本位卻令政府失去貨幣政策自主權︰

Under gold standard rules, governments had no ability to muck around with monetary policy to alter domestic credit conditions, because domestic money supplies were solely determined by gold and capital flows across national borders. In principle, central bankers had little to do besides issuing or retiring domestic currency as the level of gold in their vaults fluctuated. The system had clear, universal, and non-discretionary rules. The financial regime minimized transaction costs across national boundaries. Financiers and investors had to contend with neither surprises nor controls at the border.


當時認為金本位是最重要的原則,政府以政策維持需求、產出與就業穩定則是不可想像的︰

The maintenance of the gold standard had absolute priority in the conduct of monetary policy both because the system came to be viewed as the foundation of monetary stability and because there were no competing objectives—such as full employment or economic growth—in the conduct of monetary policy. Ideas mattered, here as elsewhere. The notion that active monetary and fiscal policies could systematically smooth business cycles or that currency devaluation could help reduce trade imbalances—these were yet to come, or heretical at best. There was no widely believed or well-articulated conception of how governments could stabilize demand, output, or employment.


金本位最後因三項因素而難持續︰在貿易逆差時,國內工資並未如預期般自動下調以維持就業,失業率上升;工人開始有投票權,長期失業無法取得工人支持;投機者認為金本位可能動搖,並沽售國內貨幣︰假若金本位得以維持,投機者沒有損失,一旦金本位取消,手持國外貨幣也可藉國內貨幣貶值平價購買資產。作者指︰

The belief systems and habits of international cooperation that served the world well under reasonably healthy economic conditions collapsed under the joint impact of the changed economic circumstances and the increase in the number of stakeholders to which governments became responsible and accountable.


在第三章,作者指國際交易必須顧及社會整體成本,而不只是當時市場價格︰

In the economist’s jargon, the resources used in international exchanges must be valued at their true social opportunity costs rather than at prevailing market prices. These two accounting schemes coincide only when markets internalize all social costs, distributional considerations can be shunted aside, and other social and political objectives are not at stake; they don’t otherwise.


其中之一就是貿易的財富再分配作用,有部份人會因為貿易而永久受到損失︰

Here lies a common misunderstanding in the public debate on trade. Free trade advocates will often grant that some people may get hurt in the short run, but will continue to argue that in the long run everyone (or at least most people) will be better off. In fact there is nothing in economics that guarantees this, and much that suggests otherwise.


而重分配的規模遠大於貿易所得,作者其中一項估計數字是50:1︰

To drive the point home, I once quantified the ratio of redistribution-to-efficiency gains following the standard assumptions economists make when we present the case for free trade. The numbers I got were huge—so large in fact that I was compelled to redo the calculations several times to make sure I wasn’t making a mistake. For example, in an economy like the United States, where average tariffs are below 5 percent, a move to complete free trade would reshuffle more than $50 of income among different groups for each dollar of efficiency or “net” gain created! Read the last sentence again in case you went through it quickly: we are talking about $50 of redistribution for every $1 of aggregate gain. It’s as if we give $51 to Adam, only to leave David $50 poorer.


由此帶出兩項問題︰相對於重分配,這麼少的得益是否值得?貿易是否符合當地的規範與社會契約?

作者認為經濟學能為更好的全球化貢獻,前提是經濟學必須認真研究當前情況,而不是自動鼓吹自由貿易︰

It is an economics that recognizes its limitations and caveats and knows that the right message depends on the context. The fine print is what economists have to contribute. I hope the reader will agree that such an economics is possible and think better of economics (even if not of economists) by the end of this book.


第四章討論二戰後的國際經濟,提到二戰後設立國際貨幣基金、世界銀行與關稅暨貿易總協定(GATT),作者稱之為多邊主義,意思是由國際機構而非個別國家制定國際規則︰

The most notable American contribution to the postwar international economic system was multilateralism—rule-setting through international organizations, based on the cornerstone principle of non-discrimination.


Multilateralism meant that rule enforcement and belief systems would work henceforth through international institutions—the International Monetary Fund, the World Bank, and the General Agreement on Tariffs and Trade (GATT)—rather than through naked power politics or imperial rule.


This was a very important innovation… Multilateralism gave smaller and poorer nations a voice and protected their interests in an unprecedented way.


二戰後國際貿易也在歷史高峰︰

The volume of world trade grew at an average annual rate of almost 7 percent between 1948 and 1990, considerably faster than anything experienced to date. Output also expanded at a higher rate than ever before in rich and poor nations alike—both a cause and effect of the rapid rise in trade. In terms of the breadth and depth of economic progress, the Bretton Woods regime eclipsed all previous periods, including the gold standard and era of free trade during the nineteenth century. If there ever was a golden era of globalization, this was it.


但這一次全球化浪潮的原因並非自由貿易,而是各國的經濟增長︰

Broad-based growth facilitated globalization because it helped take the sharp edge off the distributional impacts of trade. The choppiness of the waters becomes less noticeable when a rapidly rising tide of economic opportunities lifts all boats. Thus national policies promoted globalization mostly as a byproduct of widely shared economic growth along with some modest opening up. The success of the Bretton Woods era suggests that healthy national economies make for a bustling world economy, even in the presence of trade controls.


作者認為GATT較寬鬆的規則,令國家有能力按國內需要決定經濟政策,自由貿易並不是一切︰

GATT’s purpose was never to maximize free trade. It was to achieve the maximum amount of trade compatible with different nations doing their own thing. In that respect the institution proved spectacularly successful.


Under the GATT priorities rested solidly in the domestic policy agenda, and this produced both its success and its endless departures from the logic of free trade.


自1990年代起,特別是金融全球化,開始取代以往的GATT模式,全球化本身成為目標,比國內經濟政策優先。此發展的象徵是世界貿易組織(WTO)︰

Along with the onset of financial globalization around 1990, the WTO marks the pursuit of a new kind of globalization that reversed the Bretton Woods priorities: hyperglobalization. Domestic economic management was to become subservient to international trade and finance rather than the other way around. Economic globalization, the international integration of markets for goods and capital (but not labor), became an end in itself, overshadowing domestic agendas.


在更深入的全球整合中,與全球貿易不合的國內規則都要改變︰

Under shallow integration, as in Bretton Woods, the trade regime requires relatively little of domestic policy. Under deep integration, by contrast, the distinction between domestic policy and trade policy disappears; any discretionary use of domestic regulations can be construed as posing an impediment to—a transaction cost on—international trade. Global rules in effect become the domestic rules.


The reality is that we lack the domestic and global strategies needed to manage globalization’s disruptions. As a result, we run the risk that the social costs of trade will outweigh the narrow economic gains and spark an even worse globalization backlash.


第五章談及金融全球化帶來的災難,其代表是亞洲金融風暴。受影響國家在經濟基本因素上並沒有重大錯失,整場金融風暴就像是一場銀行擠兌,不過這次扮演「銀行」的是國家︰

The quick recovery of South Korea, Thailand, and Malaysia after 1998 once financial conditions stabilized suggests that there was fundamentally little that was wrong with their economies. Just a few years back, in 1992,


Sweden had experienced a financial crisis of similar proportions. Yet the terms “corruption” and “cronyism” don’t quite roll off the tongue when one thinks of that country. Clearly the crises indicated something endemic to financial markets, not any egregious sins committed by the Asian governments themselves.


這場擠兌是由銀行過度借貸給各國,並在風吹草動時過度反應急速撤資引起︰

As the prominent economist Jeffrey Sachs (then at Harvard and now at Columbia) forcefully and correctly argued, against the views of the IMF and the U.S. Treasury, the crisis was a financial panic largely unrelated to economic fundamentals and internal weaknesses. Asia was going through the bust stage of a boom-and-bust cycle. Banks had overlent in the run-up to the crisis and now they were overreacting in pulling back. It wasn’t the first time financial markets misbehaved, and it certainly wouldn’t be the last.


探討亞洲金融風暴起因要由資本自由流動的發展歷史開始。在1930年代大蕭條後,人們發現固定匯率制令國家財政政策無法自主,以應對宏觀經濟不穩︰

Even in periods of relative calm, the combination of fixed exchange rates with capital mobility enslaved a country’s economic management to other countries’ monetary policies. If others had tight money and high interest rates, you had no choice but to follow suit. If you tried to reduce your interest rates, you would experience a massive outflow of private capital. If, on the other hand, you wanted tighter credit than in other countries, higher interest rates at home would trigger a massive inflow of foreign money, leaving your economy flush with credit and undoing the effects of your own policies.


至於浮動匯率,作者引述凱恩斯的論點,認為浮動匯率會在金融市場造成貨幣大幅波動,也會令國際貿易不穩︰

You could, for example, have lower interest rates than elsewhere if you were willing to allow your currency to depreciate in value… but Keynes and his contemporaries rejected this option for two reasons. First, they worried, as noted above, that financial markets would create excessively volatile currencies driven by successive bouts of euphoria and pessimism. Second, they were concerned about the effects of currency instability and uncertainty on international trade.


因此,為保障全球貿易,反而需要採取資本管制︰

Their narrative made a clear distinction between the world of employment and production and the world of finance. They considered the world of finance a casino instead of a driver of economic well-being. Trade, not short-term finance, needed promotion. Hence the paradox: reduced transaction costs in trade required higher transaction costs in international finance—in other words, capital controls. Free capital mobility was out and capital controls were in.


此外,二戰後的金融體制也設立國際貨幣基金(IMF)為國家提供短暫援助,並讓國家有空間調整貨幣匯率︰

In addition to capital controls, there were two features of the new system geared toward providing that space. The first of these was the provision of short-term financing from the IMF to help countries weather temporary shortages of foreign currency and difficulties in external payments.


Second, even though countries were expected to maintain their currencies at fixed parities, these parities could be changed in the event of “fundamental disequilibrium.” …If a country’s growth and employment prospects came into conflict with its external payments, even after resort to capital controls and IMF financing, the incompatibility would be removed by adjusting the exchange rate rather than letting the domestic economy suffer.


此二戰後的布列敦森林體制有兩項問題︰美元不再依金本位後無法充當國際貨幣,以及IMF的規模不足以應對國家危機。資本管制的方式失去吸引力,隨之而來的是經濟合作暨發展組織(OECD),致力推動資本流動︰

By the end of the 1980s, the OECD had dropped previous distinctions between short-term capital (“hot money”) and long-term investments. It also adopted the objective of full capital mobility as part of its amended Code of Liberalization of Capital Movements, effectively making removal of capital controls a condition for membership in the OECD.


面對資本自由流動,不論固定匯率還是浮動匯率,國內經濟政策都無法自主,因為國家採取與別國不同的貨幣與財政政策時,資本就會流走︰

Capital mobility… prevents nations from pursuing monetary and fiscal policies that differ from those in other economies and therefore undermines the conduct of policies appropriate to the domestic economy.


Regardless of whether trading in international financial markets leads to vast shifts in funds across nations or large movements in exchange rates, Tobin complained, they have “serious and frequently painful real internal economic consequences.”


在資本自由流動的環境中,大部份金融危機都有一種盛衰規律,首先,外國資金大量流入,國家大量借貸,此時充斥該國經濟前景多美好的故事,所以不用擔心該國債務情況;然後是一點壞消息的風聲,引起一陣「急停」(“sudden stop”),故事變成該國不負責任大量借貸,經濟似乎面對不穩;之後外國資金迅速流出,利率急升,匯率崩潰,企業信貸不足,需求收縮,經濟衰退。這也是亞洲金融風暴受影響國家的寫照。

作者提出三點以反駁金融全球化帶來經濟增長的論點︰

First, the world economy has achieved unprecedented levels of growth since World War II. Nothing in history comes even close— not the Industrial Revolution and not the nineteenth-century era of globalization.


Second, the growth rates attained during the first quarter century following the end of World War II have yet to be matched. The world economy grew at roughly 3 percent per year on a per capita basis between 1950 and 1973, nearly triple the rate prior to the 1930s and double the rate since the late 1970s… The world economy simply has not performed as well during the era of financial globalization as it did under Bretton Woods.


And third, the growth champions of the last three decades, just as those of the immediate postwar decades, were countries such as China that played the globalization game by Bretton-Woods rules rather than deep integration rules.


第六章以伯林(Isaiah Berlin)的hedgehog與fox的比喻討論經濟學家的觀點,hedgehog是指以一種核心觀念審視世界的人,fox則是以不同角度觀察世界,認為世界不能以一種觀念通行的人︰

The distinction captures neatly the divide within economics between the hedgehogs who think freeing up markets is always the right solution (the “big idea”) and the foxes who believe the devil is in the details. Foxes believe in markets, too—they are economists, after all—but they believe real world complications require a much more cautious approach that is sensitive to context.


Hedgehog經濟學家認為自由市場一定是好事,發展中國家應該實行各種措施令市場自由才能發展經濟,作者認為,以這種改革清單評價發展中國家無助於解決問題︰

A laundry list of reforms of this kind assumes that developing countries have some magic tools at their disposal to accomplish changes that have taken today’s developed countries centuries to achieve. Even worse, as the subprime crisis has demonstrated, not even the most sophisticated regulators in the world have a good fix on how to police excessive risk taking or foster adequate levels of transparency. But no matter. We can be sure that the list of prerequisites will only grow in length. And when countries run into trouble with financial markets, there will be always something on that list which they haven’t gotten quite right and on which the crisis can be blamed. There is something self-serving in this type of advocacy; the hedgehog economist can never be wrong, no matter how badly things end up.


而fox則是看到金融市場過度全球化的影響,認為要加以管制︰

In reality, “private financial markets have become internationalized much more rapidly and completely than other economic and political institutions.” In light of this, Tobin felt compelled to propose a foxlike remedy: a tax to segment international currency markets. Such a tax on international financial transactions, even if set at a very low rate, would deter traders from engaging in excessive buying and selling of currencies and other financial assets in search of very short run profits.


作者提到近年的次按風暴︰

…lenders (and borrowers) who assumed housing prices would keep rising, a housing bubble stoked by a global saving glut and the reluctance of Alan Greenspan’s Federal Reserve to deflate it, financial institutions addicted to excessive leverage, credit rating agencies that fell asleep on the job, and of course policy makers who failed to get their act together in time as the first signs of the crisis began to appear. Without these regulatory failings, the glut in global finance would not have proved dangerous; after all, low interest rates are a good thing insofar as they enable higher investment. And without the global commingling of banks’ balance sheets, the consequences of inadequate regulation would not have been as damaging; bank failures would have remained local and their effects contained.


從次按風暴可以看到全球金融市場與管制並不完美,也不可能完美。作者認為應設立資本管制與金融交易稅,以保留國內政策處罰過度槓桿的空間︰

A fox understands that markets and regulations are both condemned to remain imperfect. The systems we devise must anticipate both sets of weaknesses. It will take lots of practice and experimentation to get the balance right. It may be hard to say, “Thanks, but no thanks,” to the siren song of financial liberalization and innovation, but in a world of imperfect regulation and divided sovereignty, that will often be the only safe option.


作者認為負責任的經濟學家不應該是hedgehog,否則會造成實際損害︰

An honest practitioner of academic economics should respond with a blank stare when asked what the implications of his work are for policy. “That depends on so many other things,” would be the appropriate answer. Frustrating perhaps for the student or the journalist, but correct nevertheless. When economists mistake academic fashions for the real thing, they do considerable damage. When the hedgehogs’ highly stylized models become the basis for one grand narrative, the world needs to run for cover.


第七章討論全球不平等問題。作者提到富國貧窮人士生活水準也比窮國富有人士好,反映全球經濟的不平等︰

That it is far better to be poor in a rich country than rich in a poor country tells us something fundamental about today’s global economy. Disparities in income (as well as health and other indicators of well-being) are much larger across nations than they are within nations. The country you are born in largely determines your life possibilities.


作者指全球貿易為全球帶來不同影響,歐洲因有良好制度及較受教育的熟練工而受惠於工業革命;美、加、澳、紐也受惠於移民及歐洲資金流入而成為工業「核心」;但環境較難移民或有天然資源利用的地方則不同,這些地方制度設計用於便宜地榨取原材料,充滿不平等,以歐洲菁英為中心,沒有保護財產權及發展市場,例子有加勒比海種植園及非洲礦產經濟。作者指,核心國家與外圍國家的差別極大︰

International trade induced industrial countries to keep investing in skills, technology, and other drivers of economic growth. It also encouraged families to have fewer, better-educated children, in light of the high returns to skills that modern manufacturing industries brought. These effects were reversed in the developing countries of the periphery. Specialization in primary commodities did not encourage skill accumulation and delayed the reduction in fertility and population growth. Birth rates remained high in the developing world well into the twentieth century, unlike the industrialized countries, which experienced sharp declines in fertility toward the end of the nineteenth century.


The countries of the periphery not only failed to industrialize, they actually lost whatever industry they had. They deindustrialized.


“There cannot be any question but that the cause of deindustrialization in the Third World lay in the massive influx of European manufactured goods, especially textiles, on the markets of these countries.”


二十世紀亞洲經濟起飛也顯示全球化需要國家與市場配合才能帶動經濟增長︰

Asia’s economic experience violates stereotypes and yet offers something for everyone… Globalization is a tremendously positive force, but only if you are able to domesticate it to work for you rather than against you.


Economic growth requires a pragmatic government willing to do whatever it takes to energize the private sector. It requires using markets and globalization strategically to diversify the domestic economy away from natural resources. The specific tools and instruments needed to achieve this can vary and will depend heavily on the context. Specific recipes for success do not travel well. It is the broad vision behind them that needs emulation.


作者指,要從全球化中得益不能只交給市場,政府需要投資、設立關卡保護本土企業並鼓勵新產業,才可使全球化為國家帶來好處︰

The benefits of globalization come to those who invest in domestic social capabilities. Those investments in turn require some degree of support for domestic firms—protective tariffs, subsidies, undervalued currencies, cheap funding, and other kinds of government assistance that increase the rewards for entering new lines of business without closing the economy to the outside world.


第八章討論1980年代開始發展經濟學轉向支持自由流動的趨勢,世界銀行是推動這趨勢的重要角色︰

By the 1980s, the dominant view among North American development experts and their followers had changed dramatically. The state went from being a handmaiden of economic growth to the principal obstacle blocking it. The international division of labor was transformed from a threat to a savior. During the 1990s, enthusiasm for free capital mobility was added to the package too, as we saw in an earlier chapter. This narrative infused development agencies such as the World Bank with a new sense of mission and reshaped the policy advice they dished out.


這趨勢統稱為「華盛頓共識」,要點是穩定化、自由化與私有化(stabilize, liberalize, and privatize),全球化本身成為國家發展的指導因素。作者指︰

The new consensus turned foreign trade and investment into the ultimate yardsticks for judging the adequacy of domestic economic and social policies—a key deformation produced by the quest for hyperglobalization. The best argument for addressing any domestic ill… was that it forestalled integration with the world economy. Just mention “foreign investor sentiment” or “competitiveness in world markets,” and policy makers would snap to attention.


作者認為,為遷就全球化而一次推出各項改革無助改善貧窮國家,不同國家有不同的逼切需要︰

Poor countries suffer from multiple shortcomings, but not all of them need to be addressed at the same time for their economies to enjoy rapid growth for a while. The trick is to identify the most binding constraints that prevent entrepreneurs from investing in the modern industries and services that fuel economic growth.


作者也指全球化本身不能令國家更有能力,而只會擴大國家本身已有的優勢,發展中國家要先保護其本土生產能力,才能有足夠準備面對國際競爭︰

Economic growth and development are possible only through the accumulation of capabilities over time, in areas ranging from skills and technologies to public institutions. Globalization on its own does not generate these capabilities; it simply allows nations to leverage better those that they already possess. That is why the world’s successful globalizers—East Asian nations in our times—enhance their domestic productive capacities before they lay themselves bare to the gales of international competition.


第九章討論全球化與國家民主的衝突,作者指︰

National democracy and deep globalization are incompatible. Democratic politics casts a long shadow on financial markets and makes it impossible for a nation to integrate deeply with the world economy.


作者提及全球化與民主在各方面的衝突,包括勞動標準,因為僱主可以在外國僱用勞工而不需要遵守本國法規,而這些產品又會在本國銷售;資本自由流動則令各國政府為競逐資本而有減低利得稅的壓力,稅收負擔因而落在無法自由流動的勞工身上;食品安全與衛生標準難以在全球貿易下制定,並受到貿易雙方影響;雙邊投資條款與雙邊或區域貿易協定(bilateral investment treaties (BITs) and bilateral or regional trade agreements (RTAs))可能會造成雙重標準,令外國投資者擁有本國投資者沒有的權利;全面全球化令發展中國家無法訂定自己的工業政策,以扶助本土工業。

面對本國民主與全球市場衝突可以有三種回應︰限制民主、限制全球化或者令民主全球化,這就是本書一開始提到的三難,即全面全球化、民主與國家自主三者不可兼得。作者指︰

The menu captures the fundamental political trilemma of the world economy: we cannot have hyperglobalization, democracy, and national self-determination all at once. We can have at most two out of three. If we want hyperglobalization and democracy, we need to give up on the nation state. If we must keep the nation state and want hyperglobalization too, then we must forget about democracy. And if we want to combine democracy with the nation state, then it is bye-bye deep globalization. The figure below depicts these choices.


作者反對為遷就全球化及保持民族國家而放棄民主,因為國家會為少數人把持,並犧牲民眾福祉為「投資者信心」服務。作者也
支持推行全球管治,因為全球民主要在多元化社會中達致共同標準,成果有限︰

I am skeptical about the global governance option, but mostly on substantive rather than practical grounds. There is simply too much diversity in the world for nations to be shoehorned into common rules, even if these rules are somehow the product of democratic processes. Global standards and regulations are not just impractical; they are undesirable. The democratic legitimacy constraint virtually ensures that global governance will result in the lowest common denominator, a regime of weak and ineffective rules.


剩下的選擇就是放棄全面全球化︰

The only remaining option sacrifices hyperglobalization. The Bretton Woods regime did this, which is why I have called it the Bretton Woods compromise. The Bretton Woods–GATT regime allowed countries to dance to their own tune as long as they removed a number of border restrictions on trade and generally treated all their trade partners equally. They were allowed (indeed encouraged) to maintain restrictions on capital flows, as the architects of the postwar economic order did not believe that free capital flows were compatible with domestic economic stability. Developing country policies were effectively left outside the scope of international discipline.


第十章集中討論全球管治,作者指全球管治的問題是缺乏問責︰

The Achilles’ heel of global governance is lack of clear accountability relationships. In a nation state, the electorate is the ultimate source of political mandates and elections the ultimate vehicle for accountability. If you do not respond to your constituencies’ expectations and aspirations, you are voted out. Global electoral accountability of this sort is too far-fetched a notion. We would need different mechanisms.


作者以歐債危機的歐盟為例,指出全球管治的困難︰

The European Union demonstrates the difficulties of achieving a political union robust enough to underpin deep economic integration even among a comparatively small number of like-minded countries. At best, it is the exception that tests the rule. The European Union proves that transnational democratic governance is workable, but its experience also lays bare the demanding requirements of such governance. Anyone who thinks global governance is a plausible path for the world economy at large would do well to consider Europe’s experience.


當不同國家有不同標準,而產品卻在全球銷售時,可能會導致生產方式與消費國的價值衝突,例如童工。面對這種衝突時,作者指有兩種方式回應︰制訂全球標準,或者依靠市場解決。

制定全球標準的問題是,對一個國家好的限制對另一個國家未必是好事,例如貧窮國家禁止兒童工作,並不會令兒童自動受到教育,反而可能會令他們走向非法工作賺取收入。另一問題是即使有全球標準也不表示標準一定是正確的,作者舉例指巴塞爾銀行監管委員會的建議就先後助長亞洲金融風暴與金融海嘯。

至於依靠市場解決,例如以標籤方式表明產品並非童工生產,提供資訊給消費者選擇,問題是沒有人能夠監管這些發出證明的人,而這些發出證明者各有自己的動機,不一定與社會所需一致。

作者認為,不同國家可以有不同標準,但外國產品則需符合入口國標準才可入口︰

The United States should determine its own health and safety standards, and allow only toys that satisfy those standards to be imported. If other countries want to have different standards, or are unable to match U.S. standards for practical reasons, they would be similarly entitled to their own variants. But they cannot expect to export their products freely to the United States unless they meet the U.S. standards. This approach enables countries to uphold their own regulations, even if it comes at the cost of barriers at the border.


作者再次強調全面全球化無法在多元國家中實行︰

We must acknowledge and accept the restraints on globalization that a divided global polity entails. The scope of workable global regulation limits the scope of desirable globalization. Hyperglobalization cannot be achieved, and we should not pretend that it can. Ultimately, this reality check can lead us to a healthier, more sustainable world order.


第十一章討論作者稱為Capitalism 3.0的社會,即市場及其相關制度如何在全球層面取得平衡︰

We must reinvent capitalism for a new century in which the forces of economic globalization are much more powerful. Just as Smith’s lean capitalism (Capitalism 1.0) was transformed into Keynes’s mixed economy (Capitalism 2.0), we need to contemplate a transition from the national version of the mixed economy to its global counterpart. We need to imagine a better balance between markets and their supporting institutions at the global level. It is tempting to think that the solution—Capitalism 3.0—lies in a straightforward extension of the logic of Capitalism 2.0: a global economy requires global governance. But as we saw in the previous chapter, the global governance option is a dead end for the vast majority of nations… We need a different vision, one that safeguards the considerable benefits of a moderate globalization while explicitly recognizing the virtues of national diversity and the centrality of national governance. What we need, in effect, is an updating of the Bretton Woods compromise for the twenty-first century.


作者提出以下七項全球經濟管治原則︰

1. Markets must be deeply embedded in systems of governance.
市場並非獨立於社會之外,而是社會整體一部份,需要法制、稅制、社會保障等制度支持。

2. Democratic governance and political communities are organized largely within nation states, and are likely to remain so for the immediate future.
正如上一章所言,全球劃一管治並不實際,管治仍主要在民族國家範圍之內。

3. There is no “one way” to prosperity.
有效市場所需制度可以各有不同,並不限於單一形式。成功的社會會為未來留下空間讓制度試驗及演變,全球經濟也應認同制度多元而不是強行劃一。

4. Countries have the right to protect their own social arrangements, regulations, and institutions.
國家可在貿易明顯威脅國內廣受認同的政策時提高貿易門檻,各種價值衝突時則認在國內充分商議及辯論。

5. Countries do not have the right to impose their institutions on others.
國家有權採用不同制度,不能強加於人。

6. The purpose of international economic arrangements must be to lay down the traffic rules for managing the interface among national institutions.
多面向體制的目標不是令全球貨物與資本流動越多越好,而是令不同國家在其社會體制下可以追求自己的價值與發展目標。

7. Non-democratic countries cannot count on the same rights and privileges in the international economic order as democracies.
作者認為非民主國家的制度不能代表其公民的取向,故此國際社會沒有需要尊重非民主國家制度的制度安排。

作者補充︰

Democracy, after all, is a global norm. It ought to be one of the cornerstone principles of the international trade regime, trumping non-discrimination when necessary.


作者認為貿易障礙不應與如氣候變化等global common的議題類比,因為氣候變化有一個國家不合作,損失就由全球來承受;但全球貿易如果會帶來損失,只要這是該國民眾的選擇,損失由貿易障礙國承擔︰

When trade barriers serve only to transfer income from some groups to others, at the cost of shrinking the overall economic pie, domestic rather than foreign groups bear the bulk of these costs. In the global economy, countries pursue “good” policies because it is in their interest to do so. Openness relies on self-interest, not because it helps others.


不過看到這段又想到,這樣說的話至少該貿易伙伴也要承擔損失,而貿易伙伴國並沒有權力改變該國做法。

第十二章是最後一章,討論怎樣的全球化才算明智,討論範圍有四方面︰國際貿易體制、全球金融、全球勞工流動與中國在世界經濟。

在國際貿易體制方面,作者認為國與國之間應討論如何增加本國在保障社會政策與規則的空間,並有「退出」(“opt-outs”)條款保障國家在有需要時豁免WTO的限制。要行使這種保障,國家需顯示其跟隨公開程序與遵從特定步驟,以保證該決定符合民主。以這種保障取消某種貿易協定,作者認為出口商也不應追討損失,因為條款訂立時的環境已改變。至於基本勞工權利如禁止歧視、集會自由、集體談判權及禁止強制勞動等則應受到保障,假如有國家違反,入口國則有權以退出條款中止與違反的出口國貿易。

在全球金融方面,作者認為全球金融規則在各國環境不同下無法劃一,若強行劃一也只會達成有限共識。金融規則應與產品標準類似,尊重各國差異,但參與一國市場時,不論是否外國投資者,都要遵守該國的金融規則。然而,金融全球化卻令各國規則各異難以實行,因為資本會流向管制較少的國家。故此作者提出金融規則多元化需與限制全球金融配合,跨國金融需受到限制,政府應有能力阻止銀行資產流出,以防止國內規則變成一紙空文。減少國際規則劃一也可令技術官僚的影響降低,由國內民主國會負責制訂規則;對發展中國家來說,金融規則多元化也令國家有能力管理國際資金流動,防止匯率急劇變動。

作者指國際勞工市場應更為開放,以令發展中國家勞工有機會賺取更高工資、吸收經驗、學習技能、建立人脈、累積投資資本。作者提議富裕國家可發放臨時工作簽證給貧窮國家,數量為國家勞工總數3%,包括技術及非技術勞工,並而按金及入境配額等措施令入境勞工按時回國。基於計劃只佔勞工總數3%,作者認為即使會對富裕國家的就業帶來影響,也相當有限,估計不多於1%。

至於中國,自從加入WTO後,中國不再以關稅限制入口,取而代之的是貨幣匯率低於實際值,令貿易順差大為提升︰

But the Chinese government wasn’t about to give up on its growth strategy. To compensate for the decline in protection and direct support to manufacturing, it allowed the renminbi to become increasingly undervalued. A cheap domestic currency has the same economic effects as a subsidy on exports combined with a tax on imports. Unlike conventional industrial policy, it necessarily generates a trade surplus. So China’s membership in the WTO in December 2001 produced an unwelcome side effect: a precipitous rise in its trade surplus followed at just around the same time.


正如前述,作者認為應放寬WTO對發展中國家的限制︰

The right approach would be to leave China, and indeed all emerging nations, free to pursue their own growth policies. WTO restrictions on subsidies and other industrial policies should be suspended or subsumed under a general exception for developing nations…The quid pro quo would be this: you are entitled to your own growth strategy, but you also need to ensure that you do not produce large negative effects for the rest of the world in the form of trade surpluses.


作者也一而貫之認為中國若要出口他國就要遵守入口國的規則,而中國的非民主政體亦令其貿易需受國際更多審視︰

If China and other developing nations want their policy space, they will have to allow rich nations to have theirs as well. China has every right to maintain its distinctive institutions; but it cannot expect other nations to alter their own economic and social models under threat from Chinese competition. Furthermore, China’s nondemocratic political regime requires that its trade receive much greater scrutiny than the trade of other countries like Brazil, Turkey, or India.


作者總結全書指︰

We can and should tell a different story about globalization. Instead of viewing it as a system that requires a single set of institutions or one principal economic superpower, we should accept it as a collection of diverse nations whose interactions are regulated by a thin layer of simple, transparent, and commonsense traffic rules. This vision will not construct a path toward a “flat” world—a borderless world economy. Nothing will. What it will do is enable a healthy, sustainable world economy that leaves room for democracies to determine their own futures.


本書附錄是一則寓言,內容與本書論點相關,已上載於作者網誌,如果覺得上面內容太長氣,看這個附錄也好。

2014年8月23日 星期六

1929大崩盤

看了高伯瑞的《1929大崩盤》,就是抽述當年美國股市恐慌的前因後果。序言中作者提及關於本書的趣聞,有次作者去機場書店問有沒有本書出售,店員說︰「這可不是一本你能在機場中販賣的書。」(p. 23) 順帶一提,本書英文原名是The Great Crash

作者一開始提到在1920年代的股票榮景中,股票抵押品的情況相當普遍︰

在股市中,投資人可以獲得融資購買股票,他可以完全擁有這些資產。然而他卻也能藉由把股票留在經紀人處,當作融資的擔保品,因而擺脫擁有的最大負擔——拿出現金。買主又能得到股價上漲的利益——股價上漲,但當初購買價並沒有隨之上漲。在股市中投機的買主也能獲得他所購買股票的股利分配。然而,在過去的情形,這些公司盈餘幾乎一定不如融資所要付出的利息高,通常盈餘的金額要少多了。股票的收益率經常是從無到1、2%,但是融資的利息時常是8、10%或是更高的利率。投機客願意支付利息,放棄股票的所有權,只為了獲得漲價的價差(p. 47)。



1928年年底經紀人同業拆款達60億美元,屬前所未有。

對於1929年初市場似乎日益失控地狂熱,政府卻袖手旁觀,作者指出︰

一個泡沫是很容易刺破的,但若用一根針點入,然後讓它逐漸縮小則是一樁極精細的工程。在那些意識到1929年早期究竟發生了何事的人之中,有些人懷抱著希望,但是沒有多大信心景氣可以逐漸下降。真正要做的抉擇是,在採取立即而精心設計的行動之後立刻崩盤,還是緊跟著更嚴重的災難之間做選擇。當災難來臨時,當然應該有人為最終的崩潰負責。毫無疑問地,如果景氣被人刻意瓦解,應該要有人負責(p. 55)。



換句話說就是誰都不想負上觸發崩盤的責任,大概是出於同樣理由,即使在崩盤開始出現時,聯邦準備理事會的回應居然是保持沈默。

投機狂熱時期普通股的需求遠高於供應量,催生出名為投資信託或投資公司的投機工具︰

投資信託並沒有創立新的企業或是擴張老的公司。它只是協助人們可以經由購買新的股票擁有老公司的股份。甚至在美國的二〇年代,現有企業可使用、或新企業可創造的實質資本,其總額都有所限制。投資信託的好處是,它可以讓公司股票的總量與公司現有資產的數額完全脫勾。前者可能是後者的兩倍、三倍或更多。因此,證券承銷業和可上市交易的股票量都大幅增加。可以購買的股票數也增加了,因為投資信託賣出的股票較他們買入的為多。其中的差額進入短期同業拆款市場、房地產或投資信託發起人的口袋。很難想像還有哪個發明更能符合這個時代的需求,或是更能消除因普通股短缺所造成的焦慮(p. 80)。



投資信託公司以著名經濟學教授為顧問,以表現公司的專業金融知識,當中包括歐文‧費雪(Irving Fisher)教授,對,就是Fisher Equation那Fisher,他在股市開始崩盤時仍然堅持股市會合理地維持在股價高原上。

當年,《華爾街日報》一直鼓吹股票狂熱是正常的,並質疑那些懷疑論者缺乏專業知識;而《紐約時報》則是不斷聲稱股市已出問題,但其後兩年股市繼續向上,到喪鐘來臨一刻,該報似乎一吐烏氣,極盡冷嘲熱諷。似乎過了那麼多年兩報的定位還是差不多。

要留意的是當年實際參與股票投機的人數只是美國人口少數,當年美國人口一億二千萬,三千萬個家庭,當中150萬人積極參與股票市場,其中︰

在1929年股市高點時,活躍的投機者人數要少於(而且可能大大少於)100萬。在1928年底至1929年7月底之間,根據當時的傳說,美國人像旅鼠一樣搶進股票市場,但全國交易所的融資戶頭大約只增加5萬戶。1929年股票投機交易引人側目的不是人數的多寡,而是它成為美國文化的核心思想(p. 118)。



1929年10月24日,星期四,後來稱為的大恐慌第一日。或者因為經濟在近幾個月步向蕭條,或者因為已經歷幾次跌市,市場信心盡失,當天早上幾小時股價暴跌,成交量12,894,650股,紐約證券交易所陷入混亂。之後各銀行聯手試圖穩定人心,但相對於急劇跌勢,任何人都顯得無能為力。10月28日開始一整個星期,市場滿目瘡痍。之前備受讚譽的投資信託公司,現在成為崩盤的加速器︰

現在也很清楚的是,一度被視為高股價的牢撐和防止崩跌的內建機制的投資信託,如今成了股市疲軟的真正原因。就在兩個星期以前,人們表現出淵博的知識、熱切談論槓桿的操作,現在完成產生相反的作用力。它以迅雷不及掩耳的速度,減除投資信託公司手中普通股的價值(p. 170)。


歷史上從來沒有任何一刻像那幾天一樣,有那麼多的人那麼緊急地需要那麼多的資金。凡是被市場「卡」住的人,都讓債權人得以像蝗蟲一樣將他鎖定。那些無法應付保證金催繳令的人,想要賣掉手中的一些股票,以便能保住其餘的資產,然後伺機翻身。但是現在這些人發現,他們手中投資信託的股票不但賣不到好價錢,其實根本已經分文不值。因此,他們被迫賣出手中的績優股票。像美國鋼鐵、通用汽車和AT&T這樣優秀的公司,其股票在市場上以不正常的巨量被脫手,對股價產生前面已經充分展現的影響。投資信託的泡沫已經破裂,而且以葛氏定律(Gresham's Law)——劣股逐良股的方式展現在眼前(p. 171)。



股市崩盤後,因景氣而放鬆戒心的人們,再度開始警戒地懷疑別人,繼而發現景氣中不少挪用公款、內幕交易、造市、避稅等行為。政府面對崩盤只是裝作認真地開會。民眾開始將矛頭指向紐約證券交易所,以及其行為可疑的總裁理查‧惠特尼(Richard Whitney)。作者指1929年美國經濟有五項問題︰

1. 所得分配不均 — 消費較受投資與奢侈品花費影響,而股市崩盤令這類花費大幅減少
2. 企業結構不良 — 眾多企業經營不善,甚至可能是騙局,而通貨緊縮則令企業投資受限
3. 銀行體系不良 — 缺乏存款保障及緊急融資渠道,造成恐慌下銀行因擠提而倒閉
4. 對外貿易差額不明 — 大量向外借貸,並無法回收貸款
5. 經濟知識貧乏 — 政府宣布減稅但成效有限,堅持平衡預算造失大量失業,過度恐懼通貨膨脹限制降低利率、寬鬆信貸、方便民眾借款的能力

第5點或多或少激起後來凱恩斯主義出現。

其後出現的大蕭條成為美國以至世界的惡夢,作者指出︰

當災難來臨的時候,一般人的態度是,不會採取任何措施加以阻止。也許,這是最令人不安的特點。在1930年、1931年和1932年,有一些人必須忍受饑餓,其他的人則因為恐懼將來也得忍受饑餓,而身心受創。然而還有些人因為收入減少而陷入貧窮,他們因為從光榮和受人尊敬的生活跌落谷底,遭受了極大的痛苦。仍有一些人畏懼自己也會步入後塵。同時,每個美國人都得忍受極度失望的感覺,人們似乎顯得無能為力。對於支配政策的想法,人們也顯得無可奈何(pp. 245-246)。



大崩盤過後,人們可能會受教訓,可能會避免投機狂熱,政府也整合聯邦準備制度、限制保證金下限以防止投機、設立聯邦銀行存款保險、建立福利制度保障民眾收入等,1929年那種形式的崩盤可能不會再出現。但人們受過的教訓下一代可能會忘記,投機份子總會發現可利用的漏洞,作者認為,政府不能袖手旁觀,任由另一次崩盤發生。

此書於1955年初版,來到2009年出中文版新版,自然是因為新一次金融危機,至今美國仍受稱為Great Recession 或Lesser Depression的影響,人類總是犯上相同的錯誤吧。

2014年8月16日 星期六

Hallucination

看完Oliver Sacks的Hallucination,既是受作者吸引也是受書名吸引,就借了來看。書中提到的例子太多,沒寫下來應該會過目即忘,就適當地記下一些內容︰

Charles Bonnet Syndrome - 指視力衰退或失明時出現的妄想,通常患者知道他是正在妄想,可能會看到影像、文字、音符、數學符號,但文字與符號往往都沒有意義,妄想也多數不會與患者互動,而且缺乏變化。

Sensory Deprivation - 在長期寧靜、光線不足、缺乏變化的環境中會引起妄想,妄想影像可能顏色鮮艷,多變,無法以意志改變,缺乏睡眠同樣有可能引發妄想。與之相似,嗅覺器官失靈或會導致腦部產生氣味妄想。

聽到聲音 - 精神分裂(schizophrenia)患者幾乎都會聽到妄想聲音,但聽到妄想聲音則不一定是精神分裂,此現象在一般大眾間比想像中普遍。精神分裂患者聽到的聲音大致上較為敵意,而其他人聽到的聲音則有可能頗為瑣碎。在遇難時也可能會聽到聲音命令受傷的人行動,作者自己就試過在登山意外中聽到這種聲音。有聽力問題,或者受譫妄(delirium)、痴呆(dementia)、中毒或壓力影響的人,會較容易有聲音妄想。聽力受損的人也可能會妄想聽到音樂,音樂妄想可以非常清晰,通常是同一首歌或其中一節,內容是患者熟悉,通常是早年聽到的歌曲。與由不同元素組成的視覺妄想不同,音樂妄想相當完整。

柏金遜症(Parkinsonism)妄想 - 一種稱為L-dopa的柏金遜症藥物可能會觸發腦炎康復者(postencephalitic patients)視覺妄想,一般柏金遜症患者在用藥多年後則有機會出現偏執型(paranoid)妄想,例如感覺有不認識的人在身旁。作者指似乎並不是L-dopa本身會導致妄想,因為L-dopa用在其他病症並不會引起妄想,柏金遜症患者可能會出現睡眠不足及受鮮明夢境影響,或許是增加妄想出現機會的因素。

Altered States一章主要是說藥物引起妄想的例子,包括作者自己服食各種藥物的經驗,有大麻、LSD、牽牛花種子、鴉片、水合氯醛(chloral hydrate)、安非他明(amphetamine)等。

偏頭痛(migraines) - 偏頭痛可以引起妄想,作者童年也有偏頭痛妄想經驗,藍橙色的之字形線條——之字形圖案與初級視覺皮層(primary visual cortex)的受體分佈有關。典型偏頭痛妄想是閃爍的盲點,但有時也會出現幾何圖案、影像不成比例、聲音扭曲、氣味妄想等。

羊癇(epilepsy) - 局部羊癇發作(focal seizure)可能會出現視覺妄想,例如看到某種物件逐漸靠近,直至因發作而失去知覺,患者也可能出現聽覺或氣味妄想,同一患者通常在發作前出現的徵狀都相同。另外有一種羊癇發作稱為「奇幻式」(ecstatic)發作,會令患者產生奇幻及超脫的感覺。

偏盲(hemianopia) - 指因枕葉(occipital-lobe)損傷(如中風)造成一邊視力受損或失明,可能會導致失明區域出現視覺妄想,患者能意識那是妄想,而妄想可以持續多日並不斷變化。

錯亂(delirious) - 發高燒、濫藥、酒精中毒與長期酗酒後戒酒,或腎病、肝病、肺病、糖尿病令血液出現化學變化,都可能導致患者產生錯亂,意識會在不同狀態中游移,令患者無法認清當下情況,好像置身於夢境中,可能會看到各種奇幻影象、聽到聲音或音樂妄想。

睡前(hypnagogic)與睡後(hypnopompic)妄想 - 睡前妄想頗為普遍,在入睡之前會出現不受意識左右的影像。與夢境不同,睡前妄想較零碎,與個人情緒無關,妄想者就像只是在劇場旁觀自動出現的影像。最常出現的影像有人臉、符號、鮮艷顏色、一閃即逝的圖形等,而在睡前出現聽覺妄想也並不少見。睡後妄想沒有睡前妄想那麼普遍,有異於閉眼出現的睡前妄想,睡後妄想是在睜眼後出現的,會產生存在於物理空間的感覺,並會影響妄想者的情緒,當中較多是負面情緒。

渴睡症(narcolepsy) - 指在日常活動中突然短暫失去意識的情況。渴睡症患者可能會在失去意識的「短睡」("microsleeps")與「間場」("in-between states")中出現非常鮮明夢境或妄想,可能是視覺、聽覺或觸覺(tactile)妄想,甚至會有離體經驗(out-of-body experience)。

睡癱(sleep paralysis) - 渴睡症或失眠患者也有可能出現睡癱,整體人口三分一至二分一也據指偶然會有此經歷。睡癱是因為睡眠處於REM(Rapid Eye Movement,快速動眼期)時突然醒來,或者REM在入睡一刻立即出現,導致患者意識清醒卻在夢境狀態與身體無法移動。與睡癱相關的妄想會較鮮明、詳細、形式多變及令人恐懼,令妄想者較印象深刻並感到驚恐。

The Haunted Mind一章介紹的是因導致劇烈情緒那些過去造成的妄想,如至親離世後「看到」故人、痛苦經歷後因某些相關事物觸發經歷「重現」、受迷信環境影響出現惡魔妄想、極大壓力下物件扭曲成其他形象、「看見」鬼神、兒童「看到」一個不存在的玩伴、臨終前「看到」有人迎接等。

分身(Doppelgänger) - 是指看見另一個自己身影的妄想。其中之一是離體經驗,妄想者會感到自己離開身體四處飄浮。原因可以是睡癱、羊癇發作、偏頭痛、腦皮質受電流刺激、藥物影響、腦缺血、心臟停止跳動、心律不正(arrhythmia)、大量出血或休克等。另一種分身是看見兩個自己做同樣動作與姿勢,即自窺妄想(autoscopic hallucinations),有不少病例都與精神分裂有關;甚至更為罕見的情況中分身會與患者互動,稱為"heautoscopy"(即autoscopy前面加上he)。

Phantom limbs - 指截肢的人仍能「感受到」物理上不存在的手存在,凡經截肢的人幾乎都有phantom limbs經驗,phantom limbs可透過意識控制其「移動」,但在一段時間後有可能會變得不能動、癱瘓或只剩下手掌。Phantom limbs似乎可以「套」在義肢中使義肢移動,透過視覺錯覺鍛鍊也可令癱瘓的phantom limbs變得可動。

與phantom limbs相反,在反射性麻痺中,患者四肢沒有受損,但卻無法移動,這可能會做成腦部認為四肢是「外物」,而不是屬於自己。而頂葉(parietal lobe)受損則可能會令患者認為無法移動的身體部份屬於其他人,有「影子」("shadows")在他的身體中。

在緊張、單獨、黑暗、陌生的環境中,有機會令人感覺附近有人存在,即使實際上四周沒有別人。這是在人類顳葉(temporal lobe)中用於察覺敵人或伙伴的功能,假如顳葉相關部份受損,就可能會出現誤認有他人存在的經驗。

2014年6月9日 星期一

審議民主指南

看完了《審議民主指南》,就是介紹不同地方實行的審議民主經驗。本書第一章就開宗明義指出二十世紀後期審議民主興起並不是新事物,二十世紀早期美國已盛行過審議民主,卻因二戰、冷戰等原因而沒落。由此可見審議民主並不一定是單方面發展,也有衰退的可能。第二章提到審議民主聲言的好處包括正當性、更合理的結果及擴闊公民思考,但在龐雜、異質、文化及經濟對立的社會則較難發展。之後篇幅都是介紹審議民主經驗,詳情可能在網絡找還比較方便,在此只列出名字︰國家議題論壇(National Issues Forums)、市民之聲(Citizen Voices)、審議式民調(Deliberative Polling)、公民共識會議(Consensus Conferences)、規劃小組(Planning Cells)、公民陪審團(Citizens Jury)、線上對話、二十一世紀城鎮會議(21st Century Town Meeting)、協作學習(Collaborative Learning)、聖保羅市立健康委員會、學習圈(Study Circles)、網上討論串、民主學習中心等。第17章較有趣,提及普林斯頓規劃時舉辦一場審議式活動,卻因為過份尋求共識而掩蓋主要的矛盾,引起涉及規劃的民眾不滿。

最後一章則總結全書內容,指出審議吸引的民眾來自不同背景,設計良好的審議能鼓勵民眾繼續參與,審議產生的結果也相當理想。成功的審議方案應有以下特徵︰與決策者有連結;包括主要利害關係人及公眾;實質而坦誠討論以尋找共同基礎,但不一定要求共識;中立專業的工作人員協助參加者討論;審議後的提議獲廣大公眾支持;能持續舉行。審議民主的限制則有不保證參與者意見趨於一致;事前需要良好組織;擴大規模不易;通常限於地區議題。該章作者認為,審議民主要擴大影響力,既要在內部與決策者建立關係,並令審議成為政策制定法定過程,在外部則以傳媒報導及在選舉時期舉行等策略製造政治及社會壓力。該章作者也提議可在審議前先讓各方對話(dialogue),先讓各方理解各自的溝通方式、價值與觀點,為審議作準備。

2014年5月12日 星期一

盜匪

看了霍布斯邦的《盜匪》,隨便記記,書中集中討論所謂社會型盜匪︰

本書所指的社會型盜匪(social bandits),重點在他們都是出自鄉間的不法之徒,雖然是地主及官府眼中的罪犯,卻始終留在鄉間社會,更是同鄉老百姓心目中的大英雄,是為眾人爭權益、尋正義的鬥士及復仇者,有時甚至是帶來解放、自由的領導人物。總而言之,鄉民崇敬他、擁戴他,樂意助他一臂之力(p. 5)。



社會型盜匪主要有三種形式,即俠盜(noble robber,羅賓漢式義賊)、黑盜客(haiduks,草莽式抗暴者)與復仇者(avenger,以恐怖手段著稱)。

一般而言社會型盜匪並非革命家,他們是為維護一種較保守的公義而行動︰

要說他們確曾有任何「計畫」、「方案」,恐怕也屬於保守性的防禦動作,旨在維護或恢復傳統事理的秩序,回到其「應有」的面貌(在傳統社會裡面,「應有」面貌係指在眾人想像裡面,曾經在傳說或過去真實存在的狀態)。他們矯枉糾惡,施行報復,將不公正不公道的事情改正過來,因此在人與人之間,尤其是貧與富,強與弱間,設下一種比較公正公平的關係。其實這種志向,實在謙虛得很,強者還是可以作威作福,富人依然可以剝削貧人(可是不得超過傳統認為「合理公平」的界限),強者照樣欺壓弱者(可是限於公正平等的範疇之內,並不忘其社會與道德責任)。......因此,社會型盜匪也許有幾分改革家的味道,卻絕不是革命人(pp. 16-17)。



強盜大體出自以下幾種社會成員︰出身政府無法企及之地、年輕牧民、沒有個人田產的勞動者、退役軍士,還有那些不願接受社會指派角色、自行反抗的「好漢」。

接著作者逐一討論三種社會型盜匪,作者列出俠盜的「形象」如下︰

首先,俠盜生涯的開始,都不是因為他犯了罪,而是受到不公欺凌的結果,也可能是因為他從事一些當地鄉鄰不以為意,卻被當局視為觸犯法網的行為而遭到追索。
其二,他「矯枉去惡,糾正錯誤」。
其三,他「劫富濟貧」。
其四,他「除了出於自衛或報仇,絕不殺人」。
其五,如果他有幸不死,必定回歸故里,成為地方上受人敬重的一員。事實上,他從來不曾真正離開家園。
其六,他的同胞敬他、助他、擁戴他。
其七,他的死,都是因為被出賣,而且一定是因為被出賣。因為鄉裡哪一位正直人會幫當局來對付他呢。
其八,他神出鬼沒、刀槍不入——至少在理論上係如此。
其九,他並不是國王陛下或皇上的敵人,因為帝王是公義之源。他只是反對地方上的士紳、教士,以及其他各種壓制者而已(pp. 48-49)。



俠盜的象徵在意義於正義公理有可能彰顯︰

傳統的「俠盜」,代表一種相當原始、初階的社會抗爭,事實上恐怕是最原始的一種。他只是一個拒絕向惡勢力屈腰的個人,如此而已。大多數像他這一型的人物,在不具革命環境的條件下,遲早都會抗不過誘惑,選擇一條比較簡單的路︰或做一個不分貧富、見人便下手的普通強盜(除了自己村子不搶);或投效大戶人家,為領主看家護院;或納入體制,成為與官方權力結構有默契的武裝團體一員。有這麼多容易的路子好走,卻依然有極少數人一身傲骨,不為所動,不受污染(至少故事是如此相信)。老百姓對他們熱愛渴慕,期盼有加,原因即在於此。他們鏟不到迫害壓制,可是他們卻證明正義公理畢竟也有可能。他們證明,人雖窮,卻不必低聲下氣,不必一定無助,不必懦弱唯諾(pp. 67-69)。



復仇者則是極為殘暴的行為著稱,其暴力可能出自以下原因︰以其恐怖一面令民眾順從;因為缺乏公共系統資源,唯一有效的報復方式就是運用殘酷手段;屬於社會劣勢少數;節制過度暴力的傳統社會控制失效。

黑盜客則是較有組織的社會型強盜,他們不如俠盜需要個人道德認同,也不像復仇者般以暴力為象徵,反而較像一種為人公認的集體社會機能。黑盜客以自由人身份自居,眾人較為平等,成員基本上與親人鄰里斬斷關係。在時代動盪中,黑盜客也是培養潛在解放者的核心︰

在時代動盪,局勢不定之際,黑盜客及黑盜客式的盜眾必然增加,他們的動作面擴大,行為也愈發膽大。在這種關頭時刻,政府下令清匪的命令較前緊迫,地方官的藉口也較前執拗真切,老百姓的心情氣氛,也較前緊張。我們的後見之明,常把一般普通強盜的猖獗視做革命事件的先導,事實上,他們之所以與革命發生關係,只不過是剛好時間巧合,正好出現在大事發生之前而已。黑盜客則不然,他們不僅是一種反映社會不安的癥狀,更是培養潛在解放者的核心,一般人民對他們也持有這種看法(pp. 111-112)。



強盜事業也有其經濟與政治因素,與中間人建立商業網絡銷贓,甚至本身也是生意人。他們在農業社會中既非窮人,亦非富人,介乎兩者之間︰

最難堪最模糊的一點,就是強盜也者,在社會上所處的身分很曖昧,他是外人、是叛逆,明明是窮家小子,卻拒絕接受一般窮人該有的角色地位。他沒有任何奧援,之所以能夠伸張建立自己的自由,所賴者只有窮人唯一擁有與可及的資源︰也就是自己的骨氣、驍勇、狡智、決心。這項特色,拉近了他與窮苦民眾的距離︰他是他們其中一員;也因此使得他與權勢及財富階級對立︰他絕不是他們其中一員。農民出身的強盜,再怎樣也不會轉變成一名「紳士」,因為在強盜出沒的社會時代裡,貴族、士紳者絕不可能來自低層。然而在此同時,強盜卻身不由己,無法避免被捲入財富與權勢的網羅,因為他不似其小農,他的行當使他獲得錢財,享有勢力。他明明是「我們中間的一個」,卻不斷地跟「他們」發生關係。他強盜當得越有辦法,越會同時身兼二職︰一方面是窮人的代表及鬥士,一方面卻是富人體系的一部分(pp. 121-122)。



強盜坐大後,地方勢力在無力清剿時要與其妥協,有錢人家也會試圖收編強盜,也可能會利用強盜加強自己在地方的影響力,在小生意、小地方、小人物的政治中,強盜是影響當地局勢的一環。但當經濟成長,有錢階級不再需要以武力累積財富,就會視強盜為其財產威脅,強盜也就無法再與正常政治生活合流。

強盜因其固於地方、保守、缺乏建設計畫的特性,一般很少是革命家,但在武裝農民或黑盜客由來已久之地,「群眾運動」就有可能會參照已有的強盜活動行事。在與抵抗外侮有關的民族解放運動中,強盜也可能因其保衛傳統秩序的理念投身其中;又或者強盜頭子與革命人士有個人接觸,並受革命人士無私犧牲的行為感染,也有可能會參與革命。無論如何,強盜在革命前後也不大可能擔任重要角色︰

強盜尷尬曖昧的身分,不左不右的處境,更難使他們在革命大業中有所作為。他們夾在有權有勢者與貧窮百姓中間,看似人民之子,卻又瞧不起那些軟弱無用的順民。在正常情況之下,他們又得依存於現有社會、政治體制的夾縫或邊緣之中——而非靠反體制——生存。他們也許有著兄弟義氣、自由社會的夢想,可是強盜起事,最大的成就目標,卻在本身也成為土地擁有者,一如有田有產的士紳階級。......而且不管怎麼說,嘗過了英雄式的江湖闖蕩、無法無天的搶匪生涯,實在很難再適應革命志士那苦行僧般、又沒有光彩的組織生活,革命完成後的法治世界同樣難以忍受(p. 153)。



作者也提及一種「類強盜」(quasi-banditry)的人物,即「強徵者」(expropriator),指那些以為受壓者自居而有目標地搶劫的人。作者以一名西班牙的「強徵者」薩巴德(Francesc Sabaté Llopart)為例︰

薩巴德純正、單純,很適合成為傳奇。他活時貧素,死時亦然;一直到他死時,這名赫赫銀行大盜的夫人始終是女傭一名。他搶銀行,不單純為錢,而是像一名鬥牛士殺他的猛牛,為的是證明他的勇氣...... 搶錢而不冒險,不是男子漢的作風——薩巴德往往喜歡在人手不足的情況下動手搶銀行,正是這個原因——反之,冒著生命的危險去搶,就某種道德意義而言,不也正意味著這是搶錢該付的代價嗎?他總是「向著」警察走去,這不只是一種穩健的心理戰術,也是英雄行為。他大可強迫火車駕駛者冒險直駛過站——雖然結果可能也對他自己沒什麼好處——可是他沒有這麼做。非不能也,是不為也,這些人既未反抗他,道德上,他就不能讓他們冒生命危險。


要成為公眾傳奇人物,這個人的輪廓必須單純。做為一個悲劇英雄,他身邊的一切人、事、物,必須漸次地離他而去,獨留他孤寂的身影,昂然面對天際那抹地平線,其他一切不存,徒留其人的精粹。......這也正是薩巴德屹立英姿。無他,他正應以這般形象,與其他眾英雄長駐眾人心頭(pp. 180-181)。



談及盜匪的象徵意義,作者指只有一小部份遠古英雄留名,是因為成王敗寇,能夠留名的遠古英雄都不只是部份人民的英雄,而是國家、帝國與全體人民的英雄。而強盜在農民社會已非常陌生的現代讀者中依然能夠留存,則是因為強盜代表著一種永恆的角色︰

強盜文學、強盜迷思、強盜印象,其中的意義,並不僅在記載當年落後生活的實象,更重要的是,它可以滿足科技社會現代人對已失的純真、已往的冒險年代的渴望。當我們抽絲剝繭,將強盜的地域、社會架構一層層除去之後,可以發現藏在其中的核心成分︰亦即一種不滅的情愫,一個永恆的角色。那就是自由精神、英雄主義,以及公義的理想(p. 190)。



作者稱,本書也是知識份子再發掘社會型盜匪之旅的一部分。

2014年4月29日 星期二

Everything is obvious

看完了Everything is obvious,是一本講述常識怎樣誤導我們判斷的書。作者指出常識雖然可令世界言之成理,但不是令我們理解世界︰

So why is it that rocket science seems hard, whereas problems having to do with people—which arguably are much harder—seem like they ought to be just a matter of common sense? In this book, I argue that the key to the paradox is common sense itself.


The paradox of common sense, therefore, is that even as it helps us make sense of the world, it can actively undermine our ability to understand it. If you don’t quite understand what that last sentence means, that’s OK, because explaining it, along with its implications for policy, planning, forecasting, business strategy, marketing, and social science is what the rest of this book is about (pp. xvii-xviii).


作者提出常識有兩項特徵,即注重實踐與因應實際情況解決問題︰

The first of these features is that unlike formal systems of knowledge, which are fundamentally theoretical, common sense is overwhelmingly practical, meaning that it is more concerned with providing answers to questions than in worrying about how it came by the answers.


The second feature that differentiates common sense from formal knowledge is that while the power of formal systems resides in their ability to organize their specific findings into logical categories described by general principles, the power of common sense lies in its ability to deal with every concrete situation on its own terms (p.9).


因此常識彼此之間並沒有一致邏輯,例如不同諺語就有時互相矛盾。這在應對日常生活並無問題,但在我們以常識解決超出日常生活問題,如戰爭、經濟,政治等 就可能會出錯,因為這些問題過於複雜︰

Where it does start to matter, however, is when we use common sense to solve problems that are not grounded in the immediate here and now of everyday life—problems that involve anticipating or managing the behavior of large numbers of people, in situations that are distant from us either in time or space.


In none of these cases are we using our common sense to reason about how we should behave in the here and now. Rather, we are using it to reason about how other people behaved—or will behave—in circumstances about which we have at best an incomplete understanding. At some level we understand that the world is complicated, and that everything is somehow connected to everything else. But when we read some story about reforming the healthcare system, or about banker bonuses, or about the Israel-Palestine conflict, we don’t try to understand how all these different problems fit together. We just focus on the one little piece of the huge underlying tapestry of the world that’s being presented to us at that moment, and form our opinion accordingly (pp. 18-19).


儘管社會問題非常複雜,有趣的是我們對社會問題總是比科學問題更有自信︰

We are constantly immersed in markets, politics, and culture, and so are intimately familiar with how they work—or at least that is how it seems to us. Unlike problems in physics, biology, and so on, therefore, when the topic is human or social behavior, the idea of running expensive, time-consuming “scientific” studies to figure out what we’re pretty sure we already know seems largely unnecessary (p. 25).


作者歸納出三種常識的誤差︰過於注重誘因、動機與信念等有意識的因素;以為集體行為反映某位或某群代表人物的邏輯;過於強調歷史對將來的參考價值。之後幾章作者就討論這三種誤差。

我們的思考方式有時會超出我們想像,作者舉出德國與奧地利器官捐贈率的差異為例︰

And for all their creativity, my students never pegged the real reason, which is actually absurdly simple: In Austria, the default choice is to be an organ donor, whereas in Germany the default is not to be. The difference in policies seems trivial—it’s just the difference between having to mail in a simple form and not having to—but it’s enough to push the donor rate from 12 percent to 99.9 percent. And what was true for Austria and Germany was true across all of Europe—all the countries with very high rates of organ donation had opt-out policies, while the countries with low rates were all opt-in (pp. 31-32).


這說明預設選項對行為可以有顯著影響。作者也舉出其他影響行為的心理學現象,priming是指某些背景音樂、文字、影像、顏色可以誘導行為; anchoring與adjustment是提及不相關的數字會令估算改變;framing是在兩者之間加入第三項選擇會令最初兩者的評價改變,即使選擇的人從不會選那第三選項;是否容易回想或接觸某項資訊會影響判斷;只記住與自己立場一致資訊的confirmation bias,以及對與自己立場不同資訊特別懷疑的motivated reasoning,則會鞏固自己的立場,令分歧更難解決。

除了這些心理學現象外,在某情境中究竟甚麼事相關也不容易釐清,這就是frame problem︰要知道甚麼特徵與這情境相關就要將這情境與類似情境比較,但要知道甚麼情境可以比較又要知道甚麼特徵相關,這就陷入迴圈。

上述心理學現象與frame problem說明,像理性選擇與常識那樣,聲稱人們因某種既定原因而行動這種說法難以成立︰

Like rational choice theory, in other words, common sense insists that people have reasons for what they do—and this may be true. But it doesn’t necessarily allow us to predict in advance either what they will do or what their reasons will be for doing it. Once they do it, of course, the reasons will appear obvious, and we will conclude that had we only known about some particular factor that turned out to be important, we could have predicted the outcome. After the fact, it will always seem as if the right incentive system could have produced the desired result. But this appearance of after-the-fact predictability is deeply deceptive, for two reasons. First, the frame problem tells us that we can never know everything that could be relevant to a situation. And second, a huge psychological literature tells us that much of what could be relevant lies beyond the reach of our conscious minds (pp. 52-53).


常識在解釋某事為何發生時不時會出現循環論證,例如說蒙羅麗莎成功是因為某些特徵,但解釋為甚麼同樣有這些特徵的畫作不像蒙羅麗莎成功時,又會說出蒙羅麗莎的獨特之處,這樣蒙羅麗莎成功的原因就變成因為它是蒙羅麗莎。同樣,在解釋一項新的社會現象時,人們會說是因為社會習慣改變,但社會習慣改變的證據,卻正是有一項新的社會現象出現。作者指出常識解釋的循環論證來自於micro-macro problem,即社會宏觀現象怎樣由微觀個體組成︰

The circularity evident in commonsense explanations is important to address because it derives from what is arguably the central intellectual problem of sociology—which sociologists call the micro-macro problem. The problem, in a nutshell, is that the outcomes that sociologists seek to explain are intrinsically “macro” in nature, meaning that they involve large numbers of people.


So how do we get from the micro choices of individuals to the macro phenomena of the social world? Where, in other words, do families, firms, markets, cultures, and societies come from, and why do they exhibit the particular features that they exhibit? This is the micro-macro problem (pp. 61-62).


作者認為常識忽略社會系統中不同人互動會引起新的現象,令社會系統更為複雜︰

Social systems are also replete with interactions... Individual people are influenced by what other people are doing or saying or wearing.... In the kinds of systems that sociologists study, in fact, the interactions come in so many forms and carry such consequence, that our own version of emergence—the micro-macro problem— is arguably more complex and intractable than in any other discipline.


Common sense, however, has a remarkable knack for papering over this complexity. Emergence, remember, is a hard problem precisely because the behavior of the whole cannot easily be related to the behavior of its parts, and in the natural sciences we implicitly acknowledge this difficulty (p. 64).


常識及某些社會理論提倡的representative agent,就是這種忽略互動的典型例子︰

By ignoring the interactions between thousands or millions of individual actors, the representative agent simplifies the analysis of business cycles enormously. It assumes, in effect, that as long as economists have a good model of how individuals behave, they effectively have a good model for how the economy behaves as well. In eliminating the complexity, however, the representative-agent approach effectively ignores the crux of the micro-macro problem—the very core of what makes macroeconomic phenomena “macro” in the first place. It was for precisely this reason, in fact, that the economist Joseph Schumpeter, who is often regarded as the founding father of methodological individualism, attacked the representative-agent approach as flawed and misleading (pp. 66-67).


作者引用Granovetter的暴動模型說明互動為何重要,假設各有100人在A市與B市示威,每個人在n人參與暴力行為時就會加入,n在A市與B市100人中的分佈如下︰

A: 0, 1, 2, 3, 4, 5, 6... 99

B: 0, 1, 2, 4, 4, 5, 6... 99

這樣在A市中第一個人出現暴力行為就會觸發第二個人加入,連鎖效應下最終100人都參與暴力行為;而B市第一個人有暴力行為,觸發第二、三個人參與,但僅此為止,因為只有三個人參與的暴力行為觸發不到要四個人參與才加入的個體加入。A市與B市的n分佈其實相當相似,卻因為個體互動的微細差異導致結果非常不同。常識解釋並沒有顧及這種微細差異,反而可能會決為結果相當不同而判斷在A市與B市參與示威的群體本質有別。作者表示︰

To understand how the different outcomes emerge, you must take into account the interactions between individuals, which in turn requires that you follow the full sequence of individual decisions, each unfolding on top of the others. This is the micro-macro problem arriving in full force. And the minute you try to skip over it, say by substituting a representative agent for the behavior of the collective, you will have missed the whole essence of what is happening, no matter what you assume about the agent (p. 71).


常識解釋也沒有注意到cumulative advantage,也就是起初些微差異可導致結果相當不同;而在人們互相影響的世界中,選擇也有部份不可預測︰

Introducing social influence into human decision making, in other words, increased not just inequality but unpredictability as well. Nor could this unpredictability be eliminated by accumulating more information about the songs any more than studying the surfaces of a pair of dice could help you predict the outcome of a roll. Rather, unpredictability was inherent to the dynamics of the market itself (p. 77).


常識認為某些特殊人士交遊廣闊,對他人特別有影響,帶領潮流。但作者指出社會網絡比這種解釋更為複雜︰

The overall message here is that real social networks are connected in more complex and more egalitarian ways than Jacobs or even Milgram imagined—a result that has now been confirmed with many experiments, empirical studies, and theoretical models. In spite of all this evidence, however, when we think about how social networks work, we continue to be drawn to the idea that certain “special people,” whether famous wives of presidents or gregarious local businessmen, are disproportionately responsible for connecting the rest of us. Evidence, in fact, seems to have very little to do with why we think this way (p. 89).


作者藉由電腦模擬模型發現,「有影響力的人」影響比常識想像中低︰

What we found was that under most conditions, highly influential individuals were indeed more effective than the average person in triggering social epidemics. But their relative importance was much less than what the law of the few would suggest (p. 96).


The majority of the work was being done not by a tiny percentage of people who acted as the triggers, but rather by the much larger critical mass of easily influenced people. What we concluded, therefore, is that the kind of influential person whose energy and connections can turn your book into a bestseller or your product into a hit is most likely an accident of timing and circumstances. An “accidental influential” as it were (pp. 97-98).


作者在twitter的研究中在發現有影響力與否似乎與個人特徵無關︰

In a nutshell, what we found was that individual-level predictions are extremely noisy. Even though it was the case that on average, individuals with many followers who had been successful at triggering cascades of retweets in the past were more likely to be successful in the future, individual cases fluctuated wildly at random. Just as with the Mona Lisa, for every individual who exhibited the attributes of a successful influencer, there were many other users with indistinguishable attributes who were not successful (p. 103).


作者認為,與其他常識解釋相似,「少數法則」也是另一種循環論證︰

It is ironic in a way that the law of the few is portrayed as a counterintuitive idea because in fact we’re so used to thinking in terms of special people that the claim that a few special people do the bulk of the work is actually extremely natural. We think that by acknowledging the importance of interpersonal influence and social networks, we have somehow moved beyond the circular claim from the previous chapter that “X happened because that’s what people wanted.” But when we try to imagine how a complex network of millions of people is connected—or worse still, how influence propagates through it—our intuition is immediately defeated. By effectively concentrating all the agency into the hands of a few individuals, “special people” arguments like the law of the few reduce the problem of understanding how network structure affects outcomes to the much simpler problem of understanding what it is that motivates the special people. As with all commonsense explanations, it sounds reasonable and it might be right. But in claiming that “X happened because a few special people made it happen,” we have effectively replaced one piece of circular reasoning with another (p. 106).


作者指出從歷史中學習容易造成誤差,首先是因為 creeping determinism,即認為所有已發生的事都是理所當然︰

In reality, of course, this experiment got run only once, and so we never got to see all the other versions of it that may or may not have turned out differently. As a result, we can’t ever really be sure what caused the drop in violence. But rather than producing doubt, the absence of “counterfactual” versions of history tends to have the opposite effect—namely that we tend to perceive what actually happened as having been inevitable.


This tendency, which psychologists call creeping determinism, is related to the better-known phenomenon of hindsight bias, the after-the-fact tendency to think that we “knew it all along”(p. 112).


另一原因是sampling bias ,我們往往會記住較罕見卻有意思的事情,而不會留意較常見但沒意思的相反事例︰

Just as with our tendency to emphasize the things that happened over those that didn’t, our bias toward “interesting” things is completely understandable. Why would we be in terested in uninteresting things? Nevertheless, it exacerbates our tendency to construct explanations that account for only some of the data.


This problem of “sampling bias” is especially acute when the things we pay attention to—the interesting events— happen only rarely (pp. 113-114).


而creeping determinism加上sampling bias就會造成post-hoc fallacy,即認發生在前某事件是發生在後另一事件的原因︰

Together, creeping determinism and sampling bias lead commonsense explanations to suffer from what is called the post-hoc fallacy. The fallacy is related to a fundamental requirement of cause and effect—that in order for A to be said to cause B, A must precede B in time... All of this is fine. But just because B follows A doesn’t mean that A has caused B... It’s an obvious point, and in the physical world we have good enough theories about how things work that we can usually sort plausible from implausible. But when it comes to social phenomena, common sense is extremely good at making all sorts of potential causes seem plausible. The result is that we are tempted to infer a cause-and-effect relationship when all we have witnessed is a sequence of events. This is the post-hoc fallacy (p. 118).


作者以SARS在香港爆發為例,所謂「超級帶菌者」與其說在醫學上與其他患者有別,不如說正是因為他是實際歷史中的源頭而被稱為「超級帶菌者」,當中原因包括各種巧合。如果歷史重演,「超級帶菌者」就可能另有其人。作者稱歷史是描繪甚麼事發生,而不是解釋事情為何發生︰

On the one hand, common sense excels in generating plausible causes, whether special people, or special attributes, or special circumstances. And on the other hand, history obligingly discards most of the evidence, leaving only a single thread of events to explain. Commonsense explanations therefore seem to tell us why something happened when in fact all they’re doing is describing what happened (p. 122).


History cannot be told while it is happening, therefore, not only because the people involved are too busy or too confused to puzzle it out, but because what is happening can’t be made sense of until its implications have been resolved. And when will that be? As it turns out, even this innocent question can pose problems for commonsense explanations (p. 126).


In the absence of experiments, therefore, our storytelling abilities are allowed to run unchecked, in the process burying most of the evidence that is left, either because it’s not interesting or doesn’t fit with the story we want to tell. Expecting history to obey the standards of scientific explanation is therefore not just unrealistic, but fundamentally confused—it is, as Berlin concluded, “to ask it to contradict its essence” (p. 133).


作者提到預測的問題在於我們不清楚甚麼可以預測,例如前面提及過社會行為如何複雜︰

The real problem of prediction, in other words, is not that we are universally good or bad at it, but rather that we are bad at distinguishing predictions that we can make reliably from those that we can’t (p. 138).


Whenever people get together... they affect one another’s thinking and behavior. As I discussed in Chapter 3, it is these interactions that make social systems “social” in the first place—because they cause a collection of people to be something other than just a collection of people. But in the process they also produce tremendous complexity (p. 142).


我們想要的預測不是未來某事發生機率高低,而是它會不會實際發生︰

It follows naturally, therefore, that when we think about the future, we care mostly about what will actually happen. To arrive at our prediction, we might contemplate a range of possible alternative futures, and maybe we even go as far as to determine that some of them are more likely than others. But at the end of the day, we know that only one such possible future will actually come to be, and we want to know which one that is (p. 145).


然而正如前述,在預測時有甚麼資訊相關只能在事後得知︰

In effect, this problem is the flip side of Danto’s argument about history in the previous chapter—that what is relevant cannot be known until later. The kinds of predictions we most want to make, that is, require us to first determine which of all the things that might happen in the future will turn out to be relevant, in order that we can start paying attention to them now (p. 149).


例如預測所謂「黑天鵝」,即出現率極低的重大事件時,就不可能事先知道甚麼才重要,故此連要預測甚麼也不清楚︰

Predicting black swans is therefore fundamentally different than predicting events like plane crashes or changes in the rate of unemployment. The latter kind of event may be impossible to predict with certainty—and hence we may have to make do with predicting probabilities of outcomes rather than the outcomes themselves—but it is at least possible to say in advance what it is that we are trying to predict. Black swans, by contrast, can only be identified in retrospect because only then can we synthesize all the various elements of history under a neat label. Predicting black swans, in other words, requires us not only to see the future outcome about which we’re making a prediction but also to see the future beyond that outcome, because only then will its importance be known.


Nevertheless, once we know about black swans, we can’t help wishing that we had been able to predict them. And just as commonsense explanations of the past confuse stories with theories—the topic of the last chapter—so too does commonsense intuition about the future tend to conflate predictions with prophecies (p. 154-155).


常識預測犯錯在日常生活中問題不大,因為錯誤終會隨時間忘卻,而且應對日常生活也不需要連貫一致的解釋。但當預測用於影響重大的政策或市場時,運用常識預測就有所不足︰

Where these mistakes do start to have important consequences is when we rely on our common sense to make the kinds of plans that underpin government policy or corporate strategy or marketing campaigns. By their very nature, foreign policy or economic development plans affect large numbers of people over extended periods of time, and so do need to work consistently across many different specific contexts. By their very nature, effective marketing or public health plans do depend on being able to reliably associate cause and effect, and so do need to differentiate scientific explanation from mere storytelling. By their very nature, strategic plans, whether for corporations or political parties, do necessarily make predictions about the future, and so do need to differentiate predictions that can be made reliably from those that cannot. And finally, all these sorts of plans do often have consequences of sufficient magnitude—whether financial, or political, or social—that it is worth asking whether or not there i
s a better, uncommonsense way to go about making them (p. 157).


接著作者就開始詳細討論預測,首先是prediction market,即以眾人判斷的比例來評估未來某事發生機率,其問題則是容易受別有用心的人操縱。之後作者提及考量眾多變項的預測模型,表現往往不比簡單模型優勝多少,作者以美式足球聯盟分析為例︰

At the same time, however, it’s surprising that the aggregated wisdom of thousands of market participants, who collectively devote countless hours to analyzing upcoming games for any shred of useful information, is only incrementally better than a simple statistical model that relies only on historical averages (p. 169).


Predictions about complex systems, in other words, are highly subject to the law of diminishing returns: The first pieces of information help a lot, but very quickly you exhaust whatever potential for improvement exists (p. 172).


紀錄預測表現可反映預測是否值得重視︰

As I mentioned at the beginning of the previous chapter, keeping track of our predictions is not something that comes naturally to us: We make lots of predictions, but rarely check back to see how often we got them right. But keeping track of performance is possibly the most important activity of all—because only then can you learn how accurately it is possible to predict, and therefore how much weight you should put on the predictions you make (p. 174).


有時良好策略也會造成失敗的結果,這就是strategy paradox︰

This is the strategy paradox. The main cause of strategic failure... is not bad strategy, but great strategy that just happens to be wrong. Bad strategy is characterized by lack of vision, muddled leadership, and inept execution... Great strategy, by contrast, is marked by clarity of vision, bold leadership, and laser-focused execution. When applied to just the right set of commitments, great strategy can lead to resounding success—as it did for Apple with the iPod—but it can also lead to resounding failure. Whether great strategy succeeds or fails therefore depends entirely on whether the initial vision happens to be right or not. And that is not just difficult to know in advance, but impossible (p. 180 .


即使為策略帶來彈性也可能因無法事先知道甚麼是關鍵轉變而失敗︰

Ultimately, the main problem with strategic flexibility as a planning approach is precisely the same problem that it is intended to solve—namely that in hindsight the trends that turned out to shape a given industry always appear obvious. And as a result, when we revisit history it is all too easy to persuade ourselves that had we been faced with a strategic decision “back then,” we could have boiled down the list of possible futures to a small number of contenders—including, of course, the one future that did in fact transpire. But when we look to our own future, what we see instead is myriad potential trends, any one of which could be game changing and most of which will prove fleeting or irrelevant. How are we to know which is which? And without knowing what is relevant, how wide a range of possibilities should we consider? (p. 185)


既然策略無論如何也有可能失敗,另一種可能取態就是擴大應變能力以迅速回應現狀,作者以 Zara的emergent strategy銷售方式為例︰

Rather than attempting to anticipate correctly what will work in the future, that is, they should instead improve their ability to learn about what is working right now. Then, like Zara, they should react to it as rapidly as possible, dropping alternatives that are not working—no matter how promising they might have seemed in advance—and diverting resources to those that are succeeding, or even developing new alternatives on the fly (p. 188).


另一例子是網上媒體的 crowdsourcing,由不同作者供稿並主力推薦已有讀者迴響的文章,重點是由事先計劃轉為理解現狀並回應︰

The real point is that our increasing ability to measure the state of the world ought to change the conventional mind-set toward planning. Rather than predicting how people will behave and attempting to design ways to make consumers respond in a particular way—whether to an advertisement, a product, or a policy—we can instead measure directly how they respond to a whole range of possibilities, and react accordingly. In other words, the shift from “predict and control” to “measure and react” is not just technological—although technology is needed—but psychological. Only once we concede that we cannot depend on our ability to predict the future are we open to a process that discovers it (pp. 195-196).


作者指出廣告成效需要由實驗測試,實驗結果也可用於改進廣告效益︰

Without experiments, it’s actually close to impossible to ascertain cause and effect, and therefore to measure the real return on investment of an advertising campaign.


Without experiments, moreover, it’s extremely difficult to measure how much of the apparent effect of an ad was due simply to the predisposition of the person viewing it (p. 199).


Regardless, the only way to improve one’s marketing effectiveness over time is to first know what is working and what isn’t. Advertising experiments, therefore, should not be viewed as a one-off exercise that either yields “the answer” or doesn’t, but rather as part of an ongoing learning process that is built into all advertising (p. 202).


當沒有條件進行實驗時,則可以運用地方知識找出可行解決方案︰

The solution, Scott argued, is that plans should be designed to exploit “a wide array of practical skills and acquired intelligence in responding to a constantly changing natural and human environment.” This kind of knowledge, moreover, is hard to reduce to generally applicable principles precisely because “the environments in which it is exercised are so complex and non-repeatable that formal procedures of rational decision making are impossible to apply.” In other words, the knowledge on which a plan should be based is necessarily local to the concrete situation in which it is to be applied (p. 205).


運用地方知識的方法包括市場機制、公開比賽、參考既有的成功例子,以及bootstrapping,即系統部份發生時整個系統暫停運作直至問題解決︰

The basic idea is that production systems should be engineered along “just in time” principles, which assure that if one part of the system fails, the whole system must stop until the problem is fixed. At first, this sounds like a bad idea..., but its advantage is that it forces organizations to address problems quickly and aggressively. It also forces them to trace problems to their “root causes”—a process that frequently requires looking beyond the immediate cause of the failure to discover how flaws in one part of the system can result in failures somewhere else. And finally, it forces them to look either for existing solutions or else adapt solutions from related activities—a process known as benchmarking” (p. 209).


這些方法都表示計劃者不應只依自己的直覺與經驗推行計劃︰

There are, in fact, as many ways to measure and react to different problems as there are problems to solve, and no one-size-fits-all approach exists. What they all have in common, however, is that they require planners... to abandon the conceit that they can develop plans on the basis of intuition and experience alone. Plans fail, in other words, not because planners ignore common sense, but rather because they rely on their own common sense to reason about the behavior of people who are different from them (p. 212).


我們在評價事物時往往會受結果影響,儘管結果有可能是由偶然引起︰

Whether we are passing judgment on a crime, weighing up a person’s career, assessing some work of art, analyzing a business strategy, or evaluating some public policy, our evaluation of the process is invariably and often heavily swayed by our knowledge of the outcome, even when that outcome may have been driven largely by chance (p. 219).


這種現象其中一種常見方式就是Halo effect,即以某人擁有一項優點來判斷他擁有其他優點︰

In social psychology, the Halo Effect refers to our tendency to extend our evaluation about one particular feature of another person—say that they’re tall or good-looking—to judgments about other features, like their intelligence or character, that aren’t necessarily related to the first feature at all. Just because someone is good-looking doesn’t mean they’re smart, for example, yet subjects in laboratory experiments consistently evaluate good-looking people as smarter than unattractive people, even when they have no reason to believe anything about either person’s intelligence (pp. 219-220).


例如成就與個人才能往往會混為一談,但成功與否卻與偶然有關︰

By improving the way we make plans and implement them, all these methods are designed to increase the likelihood of success. But they can’t, and should not, guarantee success. In any one instance, therefore, we need to bear in mind that a good plan can fail while a bad plan can succeed—just by random chance—and therefore try to judge the plan on its own merits as well as on the known outcome (p. 222).


Delaying bonuses and indexing performance to peers are worthy ideas, but they may still not solve the deeper problem of differentiating luck from talent... investing strategies can be successful or unsuccessful for several years in a row for reasons that have nothing to do with skill, and everything to do with luck. Naturally, it won’t seem like luck, but there is no way to know that whatever story is concocted to explain that success isn’t simply another manifestation of the Halo Effect (pp. 225-226).


The Matthew Effect,即已有的將得到更多,沒有的則完全沒有,也反映成功與個人才能並不相等︰

Much of life, however, is characterized by what the sociologist Robert Merton called the Matthew Effect, named after a sentence from the book of Matthew in the Bible, which laments “For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away.” Matthew was referring specifically to wealth (hence the phrase “the rich get richer and the poor get poorer”), but Merton argued that the same rule applied to success more generally. Success early on in an individual’s career, that is, confers on them certain structural advantages that make subsequent successes much more likely, regardless of their intrinsic aptitude (p. 228).


其中一例就是畢業生年份與收入的關係︰

For example, it is known that college students who graduate during a weak economy earn less, on average, than students who graduate in a strong economy. On its own, that doesn’t sound too surprising, but the kicker is that this difference applies not just to the years of the recession itself, but continues to accumulate over decades. Because the timing of one’s graduation obviously has nothing to do with one’s innate talent, the persistence of these effects is strong evidence that the Matthew Effect is present everywhere (p. 229).


作者因此認為,個人才能是個人才能,成功是成功,兩者並不相同︰

What we conclude may or may not correlate with his track record, and it is almost certainly a more difficult evaluation to perform. But whenever we find ourselves describing someone’s ability in terms of societal measures of success—prizes, wealth, fancy titles—rather than in terms of what they are capable of doing, we ought to worry that we are deceiving ourselves. Put another way, the cynic’s question, if you’re so smart, why aren’t you rich? is misguided not only for the obvious reason that at least some smart people care about rewards other than material wealth, but also because talent is talent, and success is success, and the latter does not always reflect the former (p. 231.


由此推論,財富再分配並不是干擾自然狀態,因為任何一種財富分佈都並不自然︰

For much the same reasons, arguments about the so-called redistribution of wealth are mistaken in assuming that the existing distribution is somehow the natural state of things, from which any deviation is unnatural, and hence morally undesirable. In reality, every distribution of wealth reflects a particular set of choices that a society has made: to value some skills over others; to tax or prohibit some activities while subsidizing or encouraging other activities; and to enforce some rules while allowing other rules to sit on the books, or to be violated in spirit. All these choices can have considerable ramifications for who gets rich and who doesn’t—as recent revelations about explicit and implicit government subsidies to student lenders and multinational oil companies exemplify. But there is nothing “natural” about any of these choices, which are every bit as much the product of historical accident, political expediency, and corporate lobbying as they are of economic rationality or social desirability (p. 238).


作者指社會科學家也有時會以常識判斷,畢竟他們也是社會生活成員︰

If much of what sociology has to offer seems like common sense, in other words, it is not just because everything about human behavior seems obvious once you know the answer. Part of the problem is also that social scientists, like everyone else, participate in social life and so feel as if they can understand why people do what they do simply by thinking about it. It is not surprising, therefore, that many social scientific explanations suffer from the same weaknesses—ex post facto assertions of rationality, representative individuals, special people, and correlation substituting for causation—that pervade our commonsense explanations as well (pp. 252-253).


互聯網與社交網絡興起令社會科學開始可以研究大型團體的實時資訊,例如一項 Facebook的研究就發現人們與熟人政治取向並沒有想像中那麼一致︰

What we found was that friends are indeed more similar than strangers, and that close friends and friends who say they talk about politics are more similar than casual acquaintances—just as the homophily principle would predict. But friends, whether close or not, also consistently believe themselves to be more similar than they actually are. In particular, our respondents were very bad at guessing when one of their friends—even a close friend with whom they discussed politics—disagreed with them (p. 259).


最後作者談論社會科學雖無法也不應尋找社會行為的統一法則,卻可藉發現社會行為不同機制,幫助我們解決問題︰

The social world, in other words, is far messier than the physical world, and the more we learn about it, the messier it is likely to seem. The result is that we will probably never have a science of sociology that will resemble physics. But that’s OK... Surely the real nature of science is not to exhibit any particular form at all, but rather to follow scientific procedures—of theory, observation, and experiment—that incrementally and iteratively chip away at the mysteries of the world. And surely the point of these procedures is not to discover laws of any particular kind, but rather to figure things out—to solve problems. So the less we worry about looking for general laws in social science, and the more we worry about solving actual problems, the more progress we are likely to make.


When the subject is human behavior, in other words, it is actually hard to imagine anything that social scientists could possibly discover that wouldn’t sound obvious to a thoughtful person, no matter how difficult it might have been to figure it out. What isn’t obvious, however, is how all these “obvious” things fit together.


It is in resolving these sorts of puzzles that social science can hope to advance well beyond where we can get on the strength of common sense and intuition alone. Better yet, as more such puzzles get resolved, it may turn out that similar sorts of mechanisms come into play in many of them, leading us, perhaps, to the kind of “middle-range” theories that Robert Merton had in mind back in the 1960s.


Ultimately, we will probably need to pursue all these approaches simultaneously, attempting to converge on an understanding of how people behave and how the world works both from above and from below, bringing to bear every method and resource that we have at our disposal (pp. 262-265).

2013年12月12日 星期四

我們能否共同生活?

終於都開始寫這拖延甚久的摘要,還好未到聖誕,書本是阿蘭‧杜漢的《我們能否共同生活?》,本書主題是︰

如果我們無法將個人主體的觀念置於我們的反省和行動的中心,而讓社會的統一性與人格和文化的歧異性結合的話,我們就不可能生活在一起。我們使所有個體服膺於同一理性、宗教或歷史的普遍律法的夢想,總是為夢魘及支配的工具;對於所有統一性原則的放棄,也就是對所有差異無限制的接受,也導致了隔離或內戰。為了走出這個兩難,本書描述了主體的形象,它就像「個人認同和特殊文化」的認同與參與理性化世界的結合,並且也在透過這同樣的工作,而對其自由和責任產生肯定。這唯一的路徑讓我們瞭解我們如何可能帶著我們的差異平等地生活在一起(pp. 18-19)。


作者指我們正活在工具性世界與認同世界的雙重貶抑之中︰

我們活在雙重貶抑之中︰一是經濟活動,它不再去統一技術、生產的社會關係和市場,而是直接簡化成被國際化的市場,一是合法化專制權力的文化認同。在這兩種情況中,我們涉入一種反常現象,也就是經濟簡化為市場、文化就像意識形態般被倒錯運用。在兩者之間沒有任何溝通存在,一方面經濟簡化為資本的循環,另一方面,文化被轉換成共同體主義的政治宣示(pp. 42-43)。


這種情況與作者所稱的「去現代化」有關,當中兩個主要面向是「去建制化」與「去社會化」︰

如果「去現代化」首要是就表現在系統和行為者間的斷裂,那麼它最主要又互補的兩個面向,就是「去建制化」和「去社會化」。這些不太熟悉的字眼,並不意味著某些轉變是隱藏的和難於被發現的;相反的它顯示著,那觸及我們社會經驗最重要的面向,正經歷著巨大的動盪與轉變。


透過去建制化,我們可以理解到規範——它被符碼化和受合法機制保護——的式微或消失。更簡單地說,我們要理解到那透過建制而應用於被支配的行為的正常判斷已經消失。我們將進入其中某些人喜歡稱之為寬容(也就是聽來順耳的話)的社會,然而寬容的標準,卻因為促進在每一個領域中各種社會組織的型式和文化行為的共存,而被抹去,因此它同時也是解放的與令人不安的(p. 46)。


那定義著我們生活其中的「去現代化」,與去建制化、去社會化一樣。而且,我們要避免從這個概念中只是把握它所含有的衰落和消失之意,其實它還讓我們朝向新關係的研究,甚至引領我們在今天所看到的兩個分開的世界間,建立出整合的形式。


......我稱社會的角色、標準和價值——人們賴以建構起生活世界——的消失,為去社會化。去社會化是經濟、政治和宗教去建制化的直接結果。


......在這種情況下,個體或是簡化成多樣行為的混合物,但無法造就出任何人格的統整原則,或是就在文化承襲、語言、記憶、宗教或是在像文化紀事非人格又是文化的驅力(libido)中,尋求這個統一性;帶來了人格建構原則(pp. 48-49)。


個體因此感到撕裂,生活世界瓦解︰

我們最真實的支撐點,並非希望,而是對於撕裂的痛苦。因為客體化與技術的世界在純粹化的市場中沉淪,而文化認同的世畀也在集體意識的壓迫下自我封限,所以個別的存在——個體,這是我們之中每個人的狀態——正忍受著撕裂,忍受其生活世界的瓦解,就像建制秩序或世界本身再現的瓦解一般。我們不再知道我們是誰。我們主要的病態,長久來自對我們產生禁令與律法的抑制性重壓;因此我們生活在一個病態的世界,一個被淹溺於大眾文化或被囚禁在專制團體中而不得形塑出「我」(Je)的世界(p. 69)。


為了從這種撕裂中追求存在的權利,個體希望成為行動者,這種欲望作者稱為主體︰

主體(Sujet)就是個體(individu)去成為行動者(acteur)的欲望。主體化(sujectivation)就是個體[化](individuation)的欲望,而這個進程只能在工具性世界和認同世界間存在著充足界面的條件下發展(pp. 71-72)。


主體化是對於幸福尋求的主體建構,這個幸福只能誕生於個人自治生命經驗的重構,而這個經驗無法且不願在無所不在的全球化和認同間作選擇。這個關鍵性的工作總是受到威脅且未且完成。除了他所創造的幸福、他所許可存在的不幸或要排除的不幸之外,沒有其他的評價標準(p. 80)。


那麼什麼是主體?既然它不是自我,也未曾以任何神祗之名宣示過。他只是個別化的需求,也就是︰這在他人身上出現的需要亦如在他自身一般,一樣重要...... 這需要被認為它自身的基礎,它曾經歷過對其存在而言不正義甚或不幸的考驗,因此不在主體自身之外找尋合法性,它將像「權利」般定義。好與壞不再參照社會的使用性或道德責任而定義,而是在於個體自身是否出席,透過引領其生活、使其不同於他人、尤其是透過經驗和狀況的多樣性而成為實際個體的「對權利的確認或拒絕」而被定義。因此,主體是一個原則,透過它可以建構出每個人其自身和他人的關係。


許多人都非常重視溝通。我則主張,自身的關係支配了和他人的關係;這個自身關係是非社會性的原則,它支配了社會關係,因此又一次地在我們試圖只透過社會來解釋社會的長時間後,我們認識到社會是建基於非社會,而且只能透過對這個非社會原則——即主體——的肯定或同意而定義(pp. 82-83)。


主體間的關係並不建基於社會特徵,而是一種社會行動者的志願關係︰

在主體(Sujets)間的關係不是一般的社會關係,也就是︰這些關係所建基的,並非附屬在同一文化和同一社會的關係原則,而是為了自我建構成主體而有的共同努力。沒有對他者的認識,從主體到社會行動者的過渡將不可能,然而這個對於他者的理解也創建一個關係,這個關係不是職業或經濟上的,它也有別於對同一個文化共同體歸屬的關係。因而一個「反社會」(contre-société)就如此形塑起來,也就是說,這個政治社會的種籽,並不再是公民的共同體,而是一個社會行動者志願性的協會——它反對所有「權力的非人格的運作邏輯」。是友誼的關係,透過創造溝通而尊重距離,這個溝通只有在假設從屬卻仍蘊含尊重時,才會串聯,它也應將他者視同自己般平等,沒有任何彼此併入的整體關係(p. 102)。


主體認同也只能在抗爭與解放中建構認同︰

簡而言之,主體的認同只能透過三種力量的互補性而建構,也就是︰保護人格統一性的個人欲望,這個人格是在工具性的世界和共同體的世界中被撕裂的;群體和個人與那將文化轉換成為共同體及將工作轉換成為商品的權力之抗爭;交互個人的,亦是建制上的,將他者視為主體的認識。主體並不在自身與自身(soi à soi)的立即關係中、不在最個體的經驗中、不在個人愉悅或社會的成就中自我建構。他只存在於與市場或與共同體的奮戰中;他從未建構一個理想的城邦或一個個體的最高形式;他開發且保護著一個持續被入侵的林中空地。他不再保護他所沒有參與的,也不再抗禦他未預知的。沒錯,他無法只是拒斥和抗爭;他也是肯定,幸福,成功。然而,他並非一個理想秩序的建築師;他只是一個解放的力量(pp. 103-104)。


主體為了質疑社會的普遍取向而行動,作者稱之為「社會性運動」︰

社會運動的概念只有在接受群體行動個別形式的存在時才會有效,透過這個群體行動的形式,被視為特別的社會類屬,就會質疑同時既普遍又特殊的社會支配形式,且為了反對這個社會支配形式而求助於價值、求助於「社會支配與反對者」所共同分受的,也就是求助於使它對手喪失合法性支配地位的社會普遍趨向。當我們顛倒這個公式時,我們也可以看到由支配類屬所帶起的運動,它被帶去反對被視為社會整合或經濟進步阻撓般的大眾層級。然而在這兩種情況下,社會運動都不只是一個利益團體或政治壓力的工具;它還會質疑文化「典型資源」的社會使用形式。為了要避免這類群體行動和無數人輕易賦予了社會運動之名的其他類型行動混淆,我才在此談到了「社會性運動」(mouvements sociétauz),以便能清楚指出它是在質疑社會的普遍趨向(p. 114)。


我說過社會性運動,將確切的社會衝突與文化規劃聯結在一起,而這個文化規劃一直是參考著主體定義。主體在宗教、政治、階級或國家形式下消失了;我在此不斷抗禦的,是主體(像個人主體一般)只能在「終究是在其自身」的社會型式中顯現。然而在各個社會中,主體都透過相對於社會秩序的道德價值而顯露出來。


社會性運動透過與其對手所維護或強制的形式抗爭,而抗禦著道德價值的社會使用型式。道德的參照及其與對手的衝突意識,是一個社會性運動無法分開的兩個面向。這個道德參照無法與主張的論述混淆,因為主張企圖改變成本和利益間的關係,然而社會性運動的道德論述談的是無法被簡化為物質或政治勝利的、自由和生命的計劃及基礎權利的尊重。


因為我們都習於再現社會性運動,就像去為「我們都應堅持主體化」這個偉大目標服務的動員一般,因為主體化假設了要與群體行動的政治或社會目的一直維持一定的距離。......主體的觀念,就像繫於它的社會運動觀念,尋求要在手段與目的、工具理性與信仰、市場與共同體間,重建出聯結(p. 121)。


社會性運動追求更多人參與,而不是絕對概念凌駕一切︰

社會性運動,不論來自何處,都帶著民主想望。他們企圖將發言權給予那些沒有機會的人,使其同時參與政治和經濟的決定,而那些革命行動,則夢想著社會、政治、人種或文化的淨化,夢想著統一、透明的社會,夢想著新人類的創造,夢想所有與一致性抗爭的滅除,這個一致性只為了壓倒性地通過極權政權。社會性運動不再是致死的鬥爭,而只是改革的戰役。


社會性運動的出現,既不繫於革命處境(經濟學家或政治學家已揭露其客觀上的嚴重性),也不繫於意識形態論述或政治指導的力量,而是顯現在行動者構化行動(praxis)的能力上,也就是那個投入到社會性衝突與成為社會性價值抗禦者的能力,這個抗禦者既不簡化為行動者自身利益,也不殲滅對手。透過非社會的意涵,例如絕對之惡,定義其對手的行動者,可能以為可以透過展現其對手的激進特質而強化他的運動,但卻會因此走上社會反運動的危險道路(p. 149)。


我所做的將「主體」置於分析中心的堅持,是以解救社會性運動(不論其是什麼)為目的;即自將主體遮蔽的政治工具和意識形態中解救出來。因其阻撓他看到所有型式運動皆是對主體自由的召喚。由於社會性運動並不是在政治自由的社會真空中,而是相反的,在支配、所有物和權力的社會關係中,以致於它同時是一場反權力的鬥爭和為擁有社會視野而拚搏的戰役(p. 154)。


作者提出個人主體與民主社會的三種元素︰

我們要如何一方面接納差異,另一方面又肯定平等這個普遍原則呢?對此問題的回應有三重。第一,這個回應呼喚我們對歧異性的接受,因此呼籲我們對所有同質化的、所有對差異拒斥的揚棄。第二,對於差異的接受應與工具性的活動並存,此工具性活動獨立於其所處的文化。最後,文化的認同和工具性應在全體社會中認識到主體,也就是認識到基礎的人權。我們不是要人們相信人類是理性的或他是被上帝所造的,而是要去確認,在經過這些信仰或在這些信仰外,每個人都被(且應被)視為可自由從事個體化的存在者,它以特殊的方式結合文化和工具性的活動而不簡化成它們的任何一方。這個立場與使人類屈從的「義務多於權利」的最高法律完全相反。


......個人主體就像民主社會一般,只能透過將這三個元素結合而存在。在個體間的溝通也只能在每個人將他人視為主體的情況下實現,也就是將之視為一個能自由結合文化認同和工具性的存在,在那不可化約成一般性或普遍性原理、規則被個體化生涯經驗的構作中。


主體的觀念與共同體主義和抽象的普遍主義同時絕裂。互助和歧異性是用於主體自由的社會秩序所要建基的兩個原則。它們的結合定義了溝通的社會,這個社會應設想成對主體抗禦和諸文化間溝通進行建制的領域(p. 178)。


對主體的召喚與社會由高度現代性走向低度現代性有關︰

對主體的召喚,無論如何都不是對我們社會所蘊含的全球性歷史再現的揚棄。相反的,是歷史性的加速推進,也就是社會自我駕馭能力的提升,定義了我們所進入的社會型式、其間的支配關係和抗爭此支配的社運本質。我給本章歷史意義的標題[按︰即「高度、中度和低度現代性」],用意在指出現代性的演化和改變;我們對現代性各階段應有清楚的認識,並不是每個現代性階段都會再現其「歷史性或演化」。受到國族國家形塑支配的高度現代性,透過法律秩序和社會與平等概念而被思考;而中度現代性,即工業社會的現代性,則透過經濟發展的階段或精神(Esprit)而被掌握。低度的現代性,則特別探究其自身的存續和所將冒上的風險。它所要的既非秩序的社會也非進步的社會,而是溝通的社會,它所特別在乎的是排斥異己而非貧窮或非法。主體的觀念,在此被放置放到分析的中心,與只擔心其利益或愉悅的個體沒有任何關聯。相反的,它清楚地映證著在經濟之流和文化根源間撕裂的、像個人一樣的群體的、歷史行動的和使生活經驗完整的欲望(pp. 185-186)。


低度現代性社會更看重個體生活的自由,而不是社會的束縛︰

即使我們仍然易受工作解放的召喚和革命的影響,即使使所有理智或群體生活服膺神性律法的社會就在我們周遭建立或強化,我們也應將我們與「社會」繫縛住的連結切斷。與其相信現代性解除了精神與社會的分離、將社會視同工具性的理性,我們寧可先重建和保護人類自由,尤其在我們面對所有對它威脅的社會權力時,特別是在危機、極權、世界戰爭和商品統治的這個世紀後。我們企圖重新建造私密生活和法律的聯結以反社會的支配,也就是︰當我們談到了人權或主體之權,談到了排除異己、暴力……等這些在所有個人利益或公共益處外,正面或負面的情況時,我們就更看埸信念倫理而反對責任倫理,因這些情況為每個人創造了個體生活的自由(p. 189)。


主體觀念與多元文化社會息息相關︰

在主體觀念與多元文化社會的觀念間,更明確地說,是交互文化的溝通觀念間,沒有任何的不連續性,因為我們只能在彼此都相互視為主體時,才能帶著我們的差異共同生活在一起。而且我嘗試表明的是,民主應就像主體的政治、就像一個政體般定義,這個政體給予最多人最大可能的機會像主體般生活而成就它個性(p. 198)。


極力反對「文化殖民」及「支配全世界的生活型式」是必須的,然而我們也該同時注意到文化的孤立已經不再,無預警地使被支配文化和支配文化抗衡,始終都是不太關心傳統的專制政治操作的方式。


.....我們不應再接受充滿歧視和暴力的多元共同體主義(muticommunauarisme),它就像社會的理性化一樣,使人們自動矮化那些遠離支配型式的人。


這些就是定義「多元文化社會」的原則。多元文化社會就像人民至高權力與正義的社會一般,在今天依然非常重要,它在我們政治現代化的早期就被發明。這個觀念同時與「同質性社會」和「多元共同體主義」的觀念抗衡;同質性社會的同質性來自同形式規則的勝利、商品經濟或對傳統的維護。詰個觀念求助於「科技、經濟的規範」與不同文化價值的分離,然而也確立這兩種分離的秩序,只能透過對個人主體自由的非社會觀念才能接通聯繫;因此這也是藉由下述的想法而成︰即所有社會、政治、經濟和文化的權力,都應尊重我們的基礎人權,因其已同時為群體認同的追求和商品的支配威脅。這也是為何多元文化的社會,無法是撕裂的社會,相反的它應是一個法律和建制性強大的社會。


交互文化溝通只有在主體先從共同體中解放出來才有可能。他者,只有在他像主體般被理解、接受和喜愛時,才會被接受;這個主體宛如一個在生命和生活計劃、工具行動和文化認同的統一性(他總是應從社會組織為歷史性決定的形式中解放出來)中負責聯結的工作。對於他者的認識,只有從每個人對其做為主體權利的確認開始才有可能。此外,主體並不被確認,如果我們不將他者也視為主體看待,且如果無法先將他者排除的恐慌中解救出來,我們也是無法做到(pp. 211-212)。


作者討論多元文化社會的三種概念,第一是文化的相遇,各文化互相溝通以認識彼此歧異,但此概念未有回應特殊與普遍關係的問題;第二是普遍主義,比較各文化經驗的親緣關係,找出當中同樣的基礎問題,但此概念對完全的相異性沒有認識;第三則是以主體為主題的世界重構︰

這個工作要重新統合已被肢解的,認識那些被驅逐與鎮壓的,以及將我們因恐外、鄙視傳統而矮化、拒斥的事物視為我們自己的一個部分。在此所關係的是在文化對話之外,透過在文化間的溝通,進行對人類主體的建構,其建構完成的時刻不會真正到來,因此沒有人(個體、社會或文化)會成為其代言人或其特權的代表。對這個世界的重構並非一個新巴別塔的建造,因為它一開始就是對去現代化、對工具性世界與認同世界肢解的抗爭。......我們持續正面迎戰世界的去現代化和重構。但如果其不在世界重構這個更遼闊的思考框架下思考的話,多元文化主義的課題將會一直模糊不清(p. 224)。


在我們每個人身上透過兩個彼此互補的運作進行著,即回憶與距離。前者使我們回到我們所從缺、被驅趕和被貶抑的經驗領域。也就是要讓為科技文明視為幼稚或原始而禁阻的、或被受支配者界定為烏托邦或具支配力的事物復活。回憶轉變了記憶時空中被遠超過的事物,使得希臘神話或哥德大教堂、一片稻田或煤礦坑都成為我經驗的一部分。我們談的並不是好奇心,也不是認知或感動的延續,而是從來都不會與自我混淆的主體,在我們每個人身上的形塑。這是一個在基調上透過相遇,旅客才得以對其社會處境保持距離的旅行。


在此所提到的重構,就是透過這兩個步驟(甚至在相遇之外)才會發生;這兩個步驟帶給旅客的轉變,與旅客從其中所得到的發現一樣多。而那些過生活的、說話的和順從的人們,則可以以其切身的反省,在已逝者的生活和思想中找到符應。所有過去的人物也都屬於現代性,而那些已來到現代社會的,只有在他回憶過去或遙遠的文化,以及使它感應向之奔去時,才會成為主體。世界的重構取代了歷史,而將之轉換成記憶(p. 226)。


作者討論國族與主體的關係︰

在現代性的某些時刻,國族曾是主體政治的樣貌。就像主體的各種形象,符應於他所處的某種歷史性,國族已非常直接地將主體表達了,同時也將之客觀化,轉變成社會秩序形上社會的保證。國族既將之具體化,也將之變形。公民身份將個體簡化為公民,也就是將之簡化為接受國家法律和需要的,除非履行義務、除非致力促進群體使用性與普遍利益,否則沒有權利的公民;然而另一方面它也肯定政治權力,除了人民至高無上權外,並無其它合法性基礎。國族觀念中的界限從未清楚過;即在普遍意志的共和觀念與大多數人決定法律為何的民主觀念間。普遍意志的共和觀念充滿著專制威脅(pp. 255-256)。


國族的國家概念應為社會和文化的概念取代。國族不再被公民身份統一化空間的創造定義——它在社會和文化歧異性下完成——而是為諸文化溝通和社會互助的追求定義,即那將是個減少距離、降低障礙,卻仍然文化性地朝官彼此對話的統一的社會。對他人的認識與整合是互補的,因為沒有任何對他人的認識會誕生在孤立的差異、誕生在「原創的文化作品及普遍價值」孤立的創造性中;這個認識只發生在它將「我」也給修定了、讓我的自我認同改變和擴大,以及我們將認同與工具性連結的努力中。尤其是對文化歧異性的追求,意味著「對個人主體形塑和抗禦」的物質和道德條件創造出來。它的原則就是連結(solidarité),也就是說,「社會整合與排它」減少,缺乏這個原則就沒有真正對文化歧異性認識。這種連結假設了國族社會的認同要被接受,因為社會整合就像對文化歧異性的認識一樣,它預設了讓民主精神落實的建制方向(pp. 288-289)。


談及民主的退步︰

民主不會就簡化為自由選舉的組織;它由政治系統在具體化社會需求及使之合法的能力來做界定,這就假定這個政治系統知道要將物質和道德利益的歧異性與社會的統一性作結合,它往往透過人民直接或間接的投票決定而達成。這個結合強制性地標出了在平等責任與個人或群體自由間的界線。


這個民主定義像個能以建制將社會需求實現的能力,迫使我們承認我們已活在此種民主的退步時期。這是因為經濟的條件越來越「去建制化」、且服膺在市場或大型公司的主要國家下,而非服膺在政治決定或法律之下,而文化行為也理解到了相似的演化,法律則越來越少介入到習俗的領域中。公共意見意識到這個政治系統的孤立;它將政黨視為政治企業,它生產勝選者,就像傳媒公司生產宣傳戰一般,且當傳媒公司的勝選者之一成為了溝通的參議員時,也就是,成為政黨候選人或領導者的政治參議員,也是很普遍的事(pp. 302-303)。


這種退步令由下而上的民主越發突出︰

共和綜合的耗盡,意味著民主不再只是國家的某種形式,將國家與政治系統混淆已不可能。政治系統是利益和通道再現的機械化,這個通道意指從社會行動者的多樣性到法律的統一性。共和的綜合在國家層面中執行,然而民主卻成為較趨向於社會行動者自身,而非趨向國家的行動。美國人稱從下到上(bottom up)的民主化取代了從上到下(top down)的民主化為草根民主(grassroots democracy)。


......民主朝下層移動,也就是︰它從國家與政治系統間的關係,朝向政治系統與社會行動者的關係移動。民主已創造在裂成片斷與階級化的公民社會下新的公民身份;今天,它還抗禦行動者、文化、協會及少數族群的歧異性,並以更核心的方式,抗禦充滿改變、多樣的社會中將他人視為主體接納的自由。人權的普遍主義將歧異性與自由置於所有利益與權力之下(和以更多人之名所做的宣稱之下)。當國家越被對大多數人、階級或國族的抗禦定義,這個普遍主義和個人主義的概念就越為大眾的動員超越。這正是那些被專制或極權政體支配及被自稱為人民、革命或國族的民主之人控禦一個世紀以來,對我們強制的,我們應給予人權觀念不同的表達,這個觀念應是具體個人化的權利而不只是絕對人性的權利(pp. 305-306)。


這種民主精神追求可以生活的世界︰

如果今天的民主精神比昨天更不可取代,是因為我們對主體的抗禦只有在它被政治系統保護時才有效;這個政治系統越來越獨立於管理的國家之上,且越來越為社會運動、協會、公共意見,即公民社會的力量激化。公民社會首先要求國家要在道德領域保持容忍、不介入,但這並不意味公民社會對全然抗禦的態度感到滿足,因為容忍也會積極地對所有要求社會同質性或要求族群和文化的純化表達表達憤慨與抗議,因為它不可避免引起人們對少數族群及所有我們很快就為之定名的偏差份子、病人或叛徒進行鎮壓。民主的精神更是自由主義的(而不只是社會主義);他不再相信理性、歷史和人民的必要聯盟;相反的,他相信系統與行動者、權力和自由間的分離。我們的民主不再企求理想的社會;它只是非常簡單地要求一個可以生活的世界。它的力量不再源自政治意志,而是源自社會行動者與權力、金錢和全球化邏輯相反的抗爭(pp. 309-310)。


民主政治的目標︰

什麼是民主政治的目標呢?它不太透過對普遍權利的求助,而較常透過對個人或群體認同的抗禦,而得獲支持;這種抗禦越來越介入文化和人格領域,而不只是介入財產和物質服務領域的市場域支配的世界中。


因之這個我們可以稱之為文化的民主,與早先的民主概念相對,它並不求助歷史哲學而是求助於道德哲學、不求助對未來或對現代人性早期的看法而是求助於人權概念,這個概念建構了一系列的普遍權利,就像公民權利一般,但它應在具體的處境下,也就是在與支配系統正面對立的情況下抗禦。這種情況有三種。首先是全球的經濟和金融系統增加了不平等和排它性;第二點,這個非個人化的支配,使社會行動者退縮到其個人或共同體的認同,因此也造成對少數族群的拒絕;最後,在資訊社會的中心,消費者依靠著醫療照顧、教育及資訊的組織,服膺於生產和管理系統的工具性邏輯。


因而,民主的主要目的,首先就在減少社會距離,這也假設經濟的「社會和政治控制」的強化;第二,在確認文化歧異性與所有人在市民和社會權利上的平等;第三,是考量那些不應只被簡化為「醫療、教育或資訊的消費者」需求。


主體的自由是民主建基的主要原則,民主無法只成為文化放任或一般性的容忍,因為一個純粹負面的政治,將會促使社會撕裂成片斷,也就是使其「不平等和隔離」惡化。自由的抗禦應是積極的,我們應確認機會的平等,創造交互接受的條件,彰顯自由社會歸屬的意識(pp. 315-316)。


主體政治不會因之簡化為對個體的抗禦︰如果任令社會決定論盲目操作的話,那麼這個主體只會成為幻象。談論民主,並非就是保護私密生活而任憑消費自由發展;而是在使得個體像團體般,成為其自身歷史的行動者,而非盲目地為利益的訴求、被理性化、權力意志或共同體價值的頌揚而產生的排它信仰引導。民主是我置於反省中心的「世界重構的政治形式」,就像我拒絕全球化經濟與裂成片斷的文化認同間的分離,因為政治就是一種結合統一性與歧異性的藝術(p. 330)。


作者又提出在教育應參考主體學校三項原則︰朝向個人主體的自由、交互文化的溝通及修正地位和機會的不平等。作者認為︰

我們應該放棄「為了社會」而進行的教育。與其讓兒童脫離他自身最親密的一部分,以轉變為「受教的」也就是說成為依據社會支配者的類屬而建構的存在,我們更應重組其被兩個分離的世界區隔的人格,也就是︰社會提供的物質可能性(尤其是職業的)定義的世界,更具體地說即工作的市場,和由媒體傳播與同儕團體(peer group)傳授的年輕文化所建構的世界。這兩個世界,沒有任何一方,可以幫助年輕人強化其生涯規劃的能力。不論在那一個世界,他都只是個消費者,都要回應刺激和禁令。學校的建制和家庭的建制,都應盡量將個人的就業期待與受技術經濟環境提供的條件結合。這些期待不僅受到文化和社會的繼承支配;它們在變動的社會中,在個人生命的歷史越來越不依建制的進度發展被個體化了,因為這個變動社會的發展,在很大的程度上取決於個人的生命史的展現。越來越多來自國際或內部遷徙、經濟或家庭破裂的大學生,都順隨著複雜、不確定選擇他們的人生旅程。在這個快速轉換的世界中,道德淪落了、意外卻不斷增加,每一個個體都應自力更生,努力學習,而不要讓自己因就學而浪費時光(p. 342)。


提到私立學校︰

在社會距離非常巨大、自由主義意識形態佔據優勢的國家中,私立學校充斥著中產階級和上層階級的兒童,被具體地以高學費所表現的社會階級已在這些學校間建立;這個自由的意識形態,可在市場中看出它適用於所有社會活動的型式。因此那些具有傑出成就的公立學校,尤其在拉丁美洲的智利、亞根廷和烏拉圭,越來越成為窮人、窮教師(就像來自下層社會的學生一樣)的學校,而這糟糕的結果只是很快使得中產階級或往上晉升的一般化家庭,更加確信他們應該將孩子放到那將幫助他們提升的私立學校中,而不是放到將他們拖累到底層的公立學校。


......如果學校一開始就企圖適應社會支配的趨勢,即在工業國家,及在技術和功能的使用為重的世界中,它就會趨向排除來自不同圈子的人們,尤其是下層階級者,而他們是些不太能忍受為少有進入機會的職業和生活類型作準備的人。這使得義務教育和免費教育延長,製造了社會不平等所增加的矛盾。學校更應朝著學生而不只是社會的需要而行,這個需求最常以學生應適應的意識形態概念展現(pp. 349-350)。


作者總結本書︰

改革的實踐之形成,並不是在世界甚或國族的層面上,而是地方性地圍繞既具體又鄰近的挑戰,或在直接交互個人的關係中。正如工人運動來自工廠中非正式的組織和主張,今天的社會行動也是從下層開始運作,它創造性和解放的創始正是從那兒過來,但這並不就意味所有來自下層的都是解放的,然而解放的精神卻是建基於對每個個體自由和尊嚴的抗禦與強化。


這就是本書所指出的路徑,也就是︰個人主體,才是我們的出發點,民主,才是我們的目的,而各文化間溝通則是條我們從此至彼的道路。沒有主體的自由,沒有他在彼此分開和對立的元素間追求與重構統一性的工作,就不可能有任何個人或文化交互溝通;純粹的容忍和對差異的接受,無法使交互文化的溝通成立。如果民主只在文化和社會差異外求助公民身份的統一、求助每個人在法律前的平等,它將毫無意義;它只有在認同對社會和文化權利進行抗禦,也就是只有將個別生活的經驗與理性的行動結合,讓個體擁有創造性的自由下,才會實現。這個社會和文化權利,就像成為主體權利的具體形式一般。主體、溝通、互助是三個不可切割的主題,就像在民主共和階段中的自由、平等、博愛一般。它們的獨立形成了可在工具性世界和象徵性世界間重新建立連結的社會和政治協調領域,因此防阻公民社會簡化為市場或封閉在它自身的共同體(pp. 379-380)。


拖了那麼久才寫,對本書的記憶有點七零八落。