ClippingKK

这就是陌生人打交道的逻辑。一次性的博弈通常是“零和博弈”，你输我赢甚全你死我活都可以，但是如果双方“抬头不见低头见”，知道博弈将无限重复，那就大概率会追求“双赢”，形成一种伦理关系。即便双方不平等，有长幼尊卑之别，但如果双方终生相守，甚至祖祖辈辈都得相处在一起，这个博弈就是长期的。不能做一锤子买卖，互动过程既然多次重复，肯定就要考虑长期回报，就不能一次把事情做绝了，否则很难长期相处

然而，我愿意为天下拔己一毛是一回事，别人（包括众人）以利天下为由拔我一毛是另一回事。真正的问题在于：谁有权利做出这个抉择？“拔一毛”的权利属于我，属于我的家庭家族（小共同体），还是属于“天下”、国家或“大共同体”？

因此我们可以看到，一种观念真正的含义，要在这种观念和其他观念的冲突中把握。如果不考虑冲突，只看他正面讲什么话，老实说世界上各种观念的差别，我们都看不出来。我前面讲过所有的观念，都是用“好话”来表述的，都是用语言分析哲学中讲的“good words”来表述的，而从来不用“bad words”来表述，思想家从来都是提倡仁义道德，主张人要变好，主张这个社会要进步，主张高尚；很少有人主张我就是要杀人放火、尔虞我诈、坑蒙拐骗，没有公开这么讲的。但这些“好词”只是语言哲学所谓的“能指”，它的实际意义（“所指”）究竟是什么并不确定，这就是所谓的任意原则

As we have seen, the political developments leading up to the Glorious Revolution were shaped by several interlinked processes. Central was the political conflict between absolutism and its opponents. The outcome of this conflict not only put a stop to the attempts to create a renewed and stronger absolutism in England, but also empowered those wishing to fundamentally change the institutions of society. The opponents of absolutism did not simply attempt to build a different type of absolutism. This was not simply the House of Lancaster defeating the House of York in the War of the Roses. Instead, the Glorious Revolution involved the emergence of a new regime based on constitutional rule and pluralism.

in the Kingdom of Kongo attempts to promote the use of plows were unsuccessful because people lacked any incentive, given the extractive nature of the economic institutions. The king of Kongo realized that if he could induce people to use plows, agricultural productivity would be higher, generating more wealth, which he could benefit from. This is a potential incentive for all governments, even absolutist ones. The problem in Kongo was that people understood that whatever they produced could be confiscated by an absolutist monarch, and therefore they had no incentive to invest or use better technology.

但是在法家看来，每个人不为皇帝着想那就是“私”，哪怕是杀身成仁，舍生取义，舍已为人，只要为的不是皇上，那也是私，其至可能是更加危险的私，即所谓“亲亲则别，爱私则险”。只有每个人都为皇上坑亲杀熟，不仅把自己的一切奉献给皇上，还要把别人的一切也抢过来献给皇上，那才是为公，即所谓“公战”

在整个过程中，刘邦等汉帝国统治者要推动的一个事业就是“汉承秦制”。他们当然不希望周制再回来，不欢迎封建制被重建。而当时讲法家已经不合时宜了，因为法家实在太极端赤裸裸了，被天下人所厌弃，没有人喜欢听那些“坑民”“害民”“与民为敌”的东西，面对这样的统治者，怎么能伸着脖子任其涂炭。如果法家不行，在儒道两家中，应该说道家也就是当时所谓的黄老学说更适应“汉承秦制”的需要，这才是黄老之治在汉初能够盛行的重要原因

后来的朝廷以秦制冒充周制，以考试冒称“举荐”，以省试冒充“乡举”，以“英雄”替换“孝廉”，以智力测试取代道德风评，把古语“选举”的内涵从“乡举里选”偷换成“科举”，他们一直觉得是挂羊头卖狗肉。直到近代，看了西方的“推举之法”，不少士大夫马上想到：这才是古儒所讲的“乡举甲选”呀。所以很自然地，人们就把“选举”一词用来指称election（投票选举），而不再用来指称科举考试了