The World is Flat 在线下载 pdf mobi 2025 epub 电子版

这是一本:

对世界经济及商业最富洞察力和预见性的巨作！

被比尔·盖茨、等全球商业领袖顶礼膜拜的里程碑作品

唯一一位3次获得普利策奖的财经作家

连续64周销量位居亚马逊书店十大畅销书之列

全球销售近1000万册

诺贝尔经济学奖得主斯蒂格利茨推荐

IBM大中华区总裁兼首席执行官周伟焜强烈推荐

IBM全体员工人手一册

《金融时报》与高盛2005年度最佳商业图书

When scholars write the history of the world twenty years from now, and they come to the chapter Y2K to March 2004, what will they say was the most crucial development? The attacks on the World Trade Center on 9/11 and the Iraq war? Or the convergence of technology and events that allowed India, China, and so many other countries to become part of the global supply chain for services and manufacturing, creating an explosion of wealth in the middle classes of the world's two biggest nations, giving them a huge new stake in the success of globalization? And with this flattening of the globe, which requires us to run faster in order to stay in place, has the world gotten too small and too fast for human beings and their political systems to adjust in a stable manner?

In this brilliant new book, the award-winning New York Times columnist Thomas Friedman demystifies the brave new world for readers, allowing them to make sense of the often bewildering global scene unfolding before their eyes. With his inimitable ability to translate complex foreign policy and economic issues, Friedman explains how the flattening of the world happened at the dawn of the twenty-first century; what it means to countries, companies, communities, and individuals; and how governments and societies can, and must, adapt. The World Is Flat is the timely and essential update on globalization, its successes and discontents, powerfully illuminated by one of our most respected journalists.

: Thomas L. Friedman is not so much a futurist, which he is sometimes called, as a presentist. His aim in The World Is Flat, as in his earlier, influential Lexus and the Olive Tree, is not to give you a speculative preview of the wonders that are sure to come in your lifetime, but rather to get you caught up on the wonders that are already here. The world isn't going to be flat, it is flat, which gives Friedman's breathless narrative much of its urgency, and which also saves it from the Epcot-style polyester sheen that futurists--the optimistic ones at least--are inevitably prey to.

What Friedman means by "flat" is "connected": the lowering of trade and political barriers and the exponential technical advances of the digital revolution that have made it possible to do business, or almost anything else, instantaneously with billions of other people across the planet. This in itself should not be news to anyone. But the news that Friedman has to deliver is that just when we stopped paying attention to these developments--when the dot-com bust turned interest away from the business and technology pages and when 9/11 and the Iraq War turned all eyes toward the Middle East--is when they actually began to accelerate. Globalization 3.0, as he calls it, is driven not by major corporations or giant trade organizations like the World Bank, but by individuals: desktop freelancers and innovative startups all over the world (but especially in India and China) who can compete--and win--not just for low-wage manufacturing and information labor but, increasingly, for the highest-end research and design work as well. (He doesn't forget the "mutant supply chains" like Al-Qaeda that let the small act big in more destructive ways.)

Friedman has embraced this flat world in his own work, continuing to report on his story after his book's release and releasing an unprecedented hardcover update of the book a year later with 100 pages of revised and expanded material. What's changed in a year? Some of the sections that opened eyes in the first edition--on China and India, for example, and the global supply chain--are largely unaltered. Instead, Friedman has more to say about what he now calls "uploading," the direct-from-the-bottom creation of culture, knowledge, and innovation through blogging, podcasts, and open-source software. And in response to the pleas of many of his readers about how to survive the new flat world, he makes specific recommendations about the technical and creative training he thinks will be required to compete in the "New Middle" class. As before, Friedman tells his story with the catchy slogans and globe-hopping anecdotes that readers of his earlier books and his New York Times columns know well, and he holds to a stern sort of optimism. He wants to tell you how exciting this new world is, but he also wants you to know you're going to be trampled if you don't keep up with it. A year later, one can sense his rising impatience that our popular culture, and our political leaders, are not helping us keep pace.

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　--Tom Nissley

Before 9/11, New York Times columnist Friedman was best known as the author of The Lexus and the Olive Tree, one of the major popular accounts of globalization and its discontents. Having devoted most of the last four years of his column to the latter as embodied by the Middle East, Friedman picks up where he left off, saving al-Qaeda et al. for the close. For Friedman, cheap, ubiquitous telecommunications have finally obliterated all impediments to international competition, and the dawning "flat world" is a jungle pitting "lions" and "gazelles," where "economic stability is not going to be a feature" and "the weak will fall farther behind." Rugged, adaptable entrepreneurs, by contrast, will be empowered. The service sector (telemarketing, accounting, computer programming, engineering and scientific research, etc.), will be further outsourced to the English-spoken abroad; manufacturing, meanwhile, will continue to be off-shored to China. As anyone who reads his column knows, Friedman agrees with the transnational business executives who are his main sources that these developments are desirable and unstoppable, and that American workers should be preparing to "create value through leadership" and "sell personality." This is all familiar stuff by now, but the last 100 pages on the economic and political roots of global Islamism are filled with the kind of close reporting and intimate yet accessible analysis that have been hard to come by. Add in Friedman's winning first-person interjections and masterful use of strategic wonksterisms, and this book should end up on the front seats of quite a few Lexuses and SUVs of all stripes.

Although it may be catchy, the title of New York Times columnist Friedman's latest book needs explaining. "Flat" here means "level," as in the level playing field on which virtually any nation can now compete, thanks to the explosion of global telecommunications, including the Internet as well as the transfer of information from First World to Third--and back. There's also a leveling of hierarchies within organizations, thanks to the increasing democratization of information from sources such as the Web. Friedman cites 10 forces that have caused this "flattening," including the fall of the Berlin Wall ("We could not think globally about the world when the Berlin Wall was there," said one economist), the emergence of Netscape as an Internet platform, workflow software, open sourcing, outsourcing, the streamlining of the supply chain (witness Wal-Mart), the organization of information on the Internet (Google, Yahoo), and the ubiquity of powerful personal telecommunications devices. Friedman is very thorough at projecting the consequences of these changes, noting the benefits we all share from this hyper-globalization, while realistically addressing, for example, the challenges American workers will face in the coming decades from talented, highly motivated workforces in such countries as India and China. A little more humor might have offset the author's trademark earnestness; still, as he has with other global issues, Friedman brings coherence and a workable plan of action to the fundamental changes our world is experiencing.

　　　　　　　　　　　　　　　　　　　　　　　　　　Alan Moores

Adult/High School–This brilliantly paced, articulate, and accessible explanation of today's world is an ideal title for tech-savvy teens. Friedman's thesis is that connectedness by computer is leveling the playing field, giving individuals the ability to collaborate and compete in real time on a global scale. While the author is optimistic about the future, seeing progress in every field from architecture to zoology, he is aware that terrorists are also using computers to attack the very trends that make progress plausible and reasonable. This is a smart and essential read for those who will be expected to live and work in this new global environment

　　　　　　　　　　　　　　　　　　　　　　　　–Alan Gropman, National Defense University, Washington, DC

Distance has been annihilated. Your X rays are sent to India, your job to China. In a flat world the U.S. must seize every technological advantage and put the "oomph" we gave the moon shot into breaking our oil habit. (Although the writer suspects that he will be sent to the moon before "W." gets the message.) Narrator Oliver Wyman does a superb job. First he's the irrepressible American, then the Indian gentleman, and finally the Chinese whose English is formal but broken. The audiobook technology that enables us to take in so much information while caught in traffic or scrubbing a pan is precisely the sort of handhold Friedman would urge us all to grasp, and with both hands. B.H.C. Winner of AudioFile Earphones Award

Friedman, nominally a liberal, has historically taken the middle path and supported laissez-faire capitalism, globalization, and the power of institutions like the International Monetary Fund. Ever optimistic about globalization, he pleases its proponents and disappoints its detractors in The World Is Flat. There’s no doubt that Friedman asks timely questions, even if he sometimes shirks definitive answers. Although he acknowledges terrorism’s global weight, he identifies an even more potent force shaping global economics and politics: the "triple convergence—of new players, on a new playing field, developing new processes … for horizontal collaboration," particularly in China and India. Friedman’s story comes alive as we meet the movers and shakers of Globalization 3.0, eavesdrop on Friedman’s interviews, and witness collaborations in progress. Friedman’s personal journey, if slightly padded, makes for entertaining and accessible reading. Yet critics, even those who support globalization, differed on Friedman’s thesis; India, for example, has not yet become the global superpower he describes; many scholars still describe the "flat world" as a nicer name for "cheap labor." Friedman also less effectively analyzes the effects of Globalization 3.0 than its players, and embraces technological determinism at the expense of thoroughly considering major political factors (like terrorist networks, which he’s previously compared to World War III). No matter your stance on the benefits or pitfalls of globalization, The World Is Flat is an important, thought-provoking book—even if Friedman’s answer to unresolved issues is, "Sort that out."

Thomas L. Friedman has won the Pulitzer Prize three times for his work at The New York Times. He is the author of three best-selling books: From Beiruit to Jerusalem (FSG, 1989), winner of the National Book Award for nonfiction and still considered to be the definitive work on the Middle East, The Lexus and the Olive Tree: Understanding Globalization (FSG, 1999), and Longitudes and Attitudes: Exploring the World After September 11 (FSG, 2002). He lives in Bethesda, Maryland, with his family.

《世界是平的》中文版 精装版

《世界是平的》中文版 《世界是平的》中文版 平装版

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当回忆超过了梦想，即意味着终结的来临。真正的成功者的标志是抛弃曾经使他成功的东西，从头再来。

如果一个社会的回忆多于梦想，在这个社会中，会有很多人花费大量的时间向后看。他们不是通过当前的努力而是通过回味过去获得尊严、肯定和自尊。甚至通常情况下，那并不是一个真实的过去，而是想象中的、经过装饰的历史。这种社会的全部精力都用在了把他们的过去想象得比实际更加美丽，然后沉湎其中，不能自拔；而不是设想一个更加美好的未来，同时为此而奋斗。

讨人喜欢的人永远不会缺少东西，然而在平坦的世界中就未必如此了。用电子邮件和网络是很难创造人际关系的。现在每个人都只关心价格。

1.在我离开Infosys园区回到班加罗尔的路上，我反复回味那句话：“世界的竞技场已经被夷为平地。”

他说我描述的世界变平过程实际最早在马克思和恩格斯1848年的《共产党宣言》中就已提到，只不过我们今天看到的世界的变小、变平和马克思当年的情形存在程度的不同。马克思在他关于资本主义的论著中强调了同样的历史趋势，科技和资本排除了全球商业发展道路上所有的障碍、边界、摩擦和限制。

印度v印第安纳：谁在剥削谁

过去，印度人在国内最好、同时也是名列全球前几位的科技院校接受完教育却无法在印度找到合适工作，以至于那些没到国外寻找机会的高级知识分子不得不在国内以开出租车为生，他们是不是“被剥削”了呢？如今，当这些工程师加入印度最大的咨询公司，拿到在当地相当优厚的报酬并且可以将他们的技术在平坦的世界中充分加以运用时，他们是不是被剥削了呢？或者，当这些印度工程师的要价比美国咨询公司低得多时，是他们在剥削印第安纳州的人民，还是印第安纳州的人民在剥削这些廉价的印度工程师呢？有没有人可以告诉我，这个故事中究竟是谁在剥削谁？

传统的“左派”会站在哪一边呢？跟那些试图在发达国家中运用得来不易的才能、同时薪酬也还不错的发展中国家的技术工人站在一边，还是跟那些希望将工作交给本州选民、尽管他们的要价更高的政客站在一边呢？传统的右派会站在哪一边呢？站在那些希望通过外包减少财政支出的人一边，还是那些宁愿提高税收也要将工作机会保留在当地的人的一边呢？如果你认为全球化会伤害发展中国家的人民而反对它，你又会站在哪一边呢？印度还是印第安纳州？

当你让供应链完全变平时，你也让生活中缺少了一些人性化的东西。

然而在平坦的世界中就未必如此了。用电子邮件和网络是很难创造人际关系的。有一天我和朋友肯.格里尔一起吃饭，他经营一家媒体公司（我会在后文论述）。肯也拥有同样的悲哀：很多合同都给了那些只是在推销数字而非灵感的广告公司。然后肯就说了一些很能打动我话：“就好像他们将经营中的‘脂肪’都给切去了一样，他们将一切都变成了数字游戏。但是脂肪才是让肉很香的东西，瘦肉根本不出味儿。你会希望它至少能有一点脂肪。”

这个司机和我一起度过了一小时的时间，我们两个在此期间一共做了六件事情，他一边开车，一边打电话、看电影；我一边坐车，一边在笔记本电脑上工作，还听了iPod。

但有一件事我们没有做，我们几乎没有互相交谈。

我猜外国记者引用出租车司机的时代一去不复返了。"Alain说的是，在过去的海外通讯稿里经常这样写：“我在巴黎碰到的出租车司机跟我谈起法国大选的时候说到……”现在你再也读不到这样的新闻稿了。我在巴黎遇到的出租车司机太忙了，他连问好都省略了，更不用说大谈政治了。而我忙着写自己的文章，也没有很好地观察新的环境。

是的，技术可以将远在天边的事情变得如同近在身旁，但也能让近在身旁的事情变得如远在天边。

我把这个故事讲给Linda Stone听，这位学者曾经指出，互联网时代的新病是”持续的心不在焉“。好比在这个故事里，我们两个人做了六件事情，但对彼此却几乎毫不在意。Linda Stoneshuo ：“我们都快要找不到仪器和我们自己的关闭键了，我们不停地戴着iPod，不仅是为了听自己的音乐，也是为了把自己喝身外的世界隔开、为了不去听外边的噪声。我们可以在任何地方却唯独不在我们自己所在的地方。”

如果互联网变得无所不在，搜索引擎变得更加强大，让我们突然之间能听到所有关于我们自己的窃窃私语，这个世界会怎么样？加入人人都有了狗的听力，这个世界会怎么样？

书籍介绍

这是一本:

对世界经济及商业最富洞察力和预见性的巨作！

被比尔·盖茨、等全球商业领袖顶礼膜拜的里程碑作品

唯一一位3次获得普利策奖的财经作家

连续64周销量位居亚马逊书店十大畅销书之列

全球销售近1000万册

诺贝尔经济学奖得主斯蒂格利茨推荐

IBM大中华区总裁兼首席执行官周伟焜强烈推荐

IBM全体员工人手一册

《金融时报》与高盛2005年度最佳商业图书

When scholars write the history of the world twenty years from now, and they come to the chapter Y2K to March 2004, what will they say was the most crucial development? The attacks on the World Trade Center on 9/11 and the Iraq war? Or the convergence of technology and events that allowed India, China, and so many other countries to become part of the global supply chain for services and manufacturing, creating an explosion of wealth in the middle classes of the world's two biggest nations, giving them a huge new stake in the success of globalization? And with this flattening of the globe, which requires us to run faster in order to stay in place, has the world gotten too small and too fast for human beings and their political systems to adjust in a stable manner?

In this brilliant new book, the award-winning New York Times columnist Thomas Friedman demystifies the brave new world for readers, allowing them to make sense of the often bewildering global scene unfolding before their eyes. With his inimitable ability to translate complex foreign policy and economic issues, Friedman explains how the flattening of the world happened at the dawn of the twenty-first century; what it means to countries, companies, communities, and individuals; and how governments and societies can, and must, adapt. The World Is Flat is the timely and essential update on globalization, its successes and discontents, powerfully illuminated by one of our most respected journalists.

: Thomas L. Friedman is not so much a futurist, which he is sometimes called, as a presentist. His aim in The World Is Flat, as in his earlier, influential Lexus and the Olive Tree, is not to give you a speculative preview of the wonders that are sure to come in your lifetime, but rather to get you caught up on the wonders that are already here. The world isn't going to be flat, it is flat, which gives Friedman's breathless narrative much of its urgency, and which also saves it from the Epcot-style polyester sheen that futurists--the optimistic ones at least--are inevitably prey to.

What Friedman means by "flat" is "connected": the lowering of trade and political barriers and the exponential technical advances of the digital revolution that have made it possible to do business, or almost anything else, instantaneously with billions of other people across the planet. This in itself should not be news to anyone. But the news that Friedman has to deliver is that just when we stopped paying attention to these developments--when the dot-com bust turned interest away from the business and technology pages and when 9/11 and the Iraq War turned all eyes toward the Middle East--is when they actually began to accelerate. Globalization 3.0, as he calls it, is driven not by major corporations or giant trade organizations like the World Bank, but by individuals: desktop freelancers and innovative startups all over the world (but especially in India and China) who can compete--and win--not just for low-wage manufacturing and information labor but, increasingly, for the highest-end research and design work as well. (He doesn't forget the "mutant supply chains" like Al-Qaeda that let the small act big in more destructive ways.)

Friedman has embraced this flat world in his own work, continuing to report on his story after his book's release and releasing an unprecedented hardcover update of the book a year later with 100 pages of revised and expanded material. What's changed in a year? Some of the sections that opened eyes in the first edition--on China and India, for example, and the global supply chain--are largely unaltered. Instead, Friedman has more to say about what he now calls "uploading," the direct-from-the-bottom creation of culture, knowledge, and innovation through blogging, podcasts, and open-source software. And in response to the pleas of many of his readers about how to survive the new flat world, he makes specific recommendations about the technical and creative training he thinks will be required to compete in the "New Middle" class. As before, Friedman tells his story with the catchy slogans and globe-hopping anecdotes that readers of his earlier books and his New York Times columns know well, and he holds to a stern sort of optimism. He wants to tell you how exciting this new world is, but he also wants you to know you're going to be trampled if you don't keep up with it. A year later, one can sense his rising impatience that our popular culture, and our political leaders, are not helping us keep pace.

　　　　　　　　　　　　　　　　　　　　　　　　　　　　　--Tom Nissley

Before 9/11, New York Times columnist Friedman was best known as the author of The Lexus and the Olive Tree, one of the major popular accounts of globalization and its discontents. Having devoted most of the last four years of his column to the latter as embodied by the Middle East, Friedman picks up where he left off, saving al-Qaeda et al. for the close. For Friedman, cheap, ubiquitous telecommunications have finally obliterated all impediments to international competition, and the dawning "flat world" is a jungle pitting "lions" and "gazelles," where "economic stability is not going to be a feature" and "the weak will fall farther behind." Rugged, adaptable entrepreneurs, by contrast, will be empowered. The service sector (telemarketing, accounting, computer programming, engineering and scientific research, etc.), will be further outsourced to the English-spoken abroad; manufacturing, meanwhile, will continue to be off-shored to China. As anyone who reads his column knows, Friedman agrees with the transnational business executives who are his main sources that these developments are desirable and unstoppable, and that American workers should be preparing to "create value through leadership" and "sell personality." This is all familiar stuff by now, but the last 100 pages on the economic and political roots of global Islamism are filled with the kind of close reporting and intimate yet accessible analysis that have been hard to come by. Add in Friedman's winning first-person interjections and masterful use of strategic wonksterisms, and this book should end up on the front seats of quite a few Lexuses and SUVs of all stripes.

Although it may be catchy, the title of New York Times columnist Friedman's latest book needs explaining. "Flat" here means "level," as in the level playing field on which virtually any nation can now compete, thanks to the explosion of global telecommunications, including the Internet as well as the transfer of information from First World to Third--and back. There's also a leveling of hierarchies within organizations, thanks to the increasing democratization of information from sources such as the Web. Friedman cites 10 forces that have caused this "flattening," including the fall of the Berlin Wall ("We could not think globally about the world when the Berlin Wall was there," said one economist), the emergence of Netscape as an Internet platform, workflow software, open sourcing, outsourcing, the streamlining of the supply chain (witness Wal-Mart), the organization of information on the Internet (Google, Yahoo), and the ubiquity of powerful personal telecommunications devices. Friedman is very thorough at projecting the consequences of these changes, noting the benefits we all share from this hyper-globalization, while realistically addressing, for example, the challenges American workers will face in the coming decades from talented, highly motivated workforces in such countries as India and China. A little more humor might have offset the author's trademark earnestness; still, as he has with other global issues, Friedman brings coherence and a workable plan of action to the fundamental changes our world is experiencing.

　　　　　　　　　　　　　　　　　　　　　　　　　　Alan Moores

Adult/High School–This brilliantly paced, articulate, and accessible explanation of today's world is an ideal title for tech-savvy teens. Friedman's thesis is that connectedness by computer is leveling the playing field, giving individuals the ability to collaborate and compete in real time on a global scale. While the author is optimistic about the future, seeing progress in every field from architecture to zoology, he is aware that terrorists are also using computers to attack the very trends that make progress plausible and reasonable. This is a smart and essential read for those who will be expected to live and work in this new global environment

　　　　　　　　　　　　　　　　　　　　　　　　–Alan Gropman, National Defense University, Washington, DC

Distance has been annihilated. Your X rays are sent to India, your job to China. In a flat world the U.S. must seize every technological advantage and put the "oomph" we gave the moon shot into breaking our oil habit. (Although the writer suspects that he will be sent to the moon before "W." gets the message.) Narrator Oliver Wyman does a superb job. First he's the irrepressible American, then the Indian gentleman, and finally the Chinese whose English is formal but broken. The audiobook technology that enables us to take in so much information while caught in traffic or scrubbing a pan is precisely the sort of handhold Friedman would urge us all to grasp, and with both hands. B.H.C. Winner of AudioFile Earphones Award

Friedman, nominally a liberal, has historically taken the middle path and supported laissez-faire capitalism, globalization, and the power of institutions like the International Monetary Fund. Ever optimistic about globalization, he pleases its proponents and disappoints its detractors in The World Is Flat. There’s no doubt that Friedman asks timely questions, even if he sometimes shirks definitive answers. Although he acknowledges terrorism’s global weight, he identifies an even more potent force shaping global economics and politics: the "triple convergence—of new players, on a new playing field, developing new processes … for horizontal collaboration," particularly in China and India. Friedman’s story comes alive as we meet the movers and shakers of Globalization 3.0, eavesdrop on Friedman’s interviews, and witness collaborations in progress. Friedman’s personal journey, if slightly padded, makes for entertaining and accessible reading. Yet critics, even those who support globalization, differed on Friedman’s thesis; India, for example, has not yet become the global superpower he describes; many scholars still describe the "flat world" as a nicer name for "cheap labor." Friedman also less effectively analyzes the effects of Globalization 3.0 than its players, and embraces technological determinism at the expense of thoroughly considering major political factors (like terrorist networks, which he’s previously compared to World War III). No matter your stance on the benefits or pitfalls of globalization, The World Is Flat is an important, thought-provoking book—even if Friedman’s answer to unresolved issues is, "Sort that out."

Thomas L. Friedman has won the Pulitzer Prize three times for his work at The New York Times. He is the author of three best-selling books: From Beiruit to Jerusalem (FSG, 1989), winner of the National Book Award for nonfiction and still considered to be the definitive work on the Middle East, The Lexus and the Olive Tree: Understanding Globalization (FSG, 1999), and Longitudes and Attitudes: Exploring the World After September 11 (FSG, 2002). He lives in Bethesda, Maryland, with his family.

《世界是平的》中文版 精装版

《世界是平的》中文版 《世界是平的》中文版 平装版

• 作者：朋歌PONGO 发布时间：2012-01-22 23:43:14

  飞天猪捐赠，更多精彩书籍请至朋歌书房：http://dou.bz/3OAy4y

• 作者：gerace瑞瑞 发布时间：2011-12-12 00:20:55

  the world is not flat. It is just flattened. But this is already a big deal.

• 作者：juni 发布时间：2008-08-29 04:06:01

  读过一部分。

• 作者：scoa 发布时间：2021-01-06 01:06:48

  小时候爸爸买了这个系列的好几本书....导致我读的外国文学名著几乎都是这一系列的

• 作者：DeutschBremen 发布时间：2013-06-26 22:34:49

  也不知道稿费是按字算按页算还是按斤算。。。

• 作者：yihan爱书橱 发布时间：2010-02-22 07:08:07

  思想是前卫的，但是书中的信息还是跟不上时代。废话也很多。

  写得不错，但不值得复读

• 指出一些小瑕疵

  作者：λήθη 发布时间：2011-04-25 15:32:58

  37页“暗伏几分杀机”“万事大吉”的说法，很传神，但是稍微有点严重了，而且可能引出其他遐想。

  veridical，经查证可靠无疑，长了点，不过还是很赞的一个对译。

  59页三个“就那么”，除了第一个原文有just外，后两个都只有could perceive，没有just，怀疑是有增译，而且后两个读起来也感觉不顺了。

  “或能就那么”，没有这种表述的。

  55页第一句话太长了，建议打散成几个短句：“我们在某些反常的、例外的情境中感知到什么，面对这一问题，错觉论证的本旨在于让我们接受....”本旨这种译法说实话也是神来之笔。

• 欲往何处去

  作者：这里长眠着小仔阿尔托 发布时间：2009-02-21 00:31:08

  “回答完你的问题，我就来展开俄罗斯的奥秘，也是陀思妥耶夫斯基的奥秘。我想讲的是，为什么会产生这样一种宗教感，尽管有时候作者并不直接说到宗教。陀思妥耶夫斯基经常写到，俄罗斯是斯芬克斯，俄罗斯是一个谜。这个谜不仅是对外国人来讲的，对俄国人也同样如此。在1880年代，陀思妥耶夫斯基写了一个写作计划，计划中有一个叫做“向俄罗斯学习”的条目。他认为当代社会不理解也不知道什么叫俄罗斯。他认为之所以造成这种不知道、不理解俄罗斯的现象，是因为他们不知道也不理解东正教，不知道人民是怎么生活的。现在的情况更有这种悲剧性。不理解俄罗斯的俄罗斯人非常多。在陀思妥耶夫斯基生活的时代，因为缺少对东正教的理解就出现了这种现象。陀思妥耶夫斯基认为，俄罗斯的谜在于它的东正教。为此，他与西欧派进行了论争。其中最主要的论点就是：他认为西欧派人不理解东正教是俄罗斯人最重要的精神遗产。这方面，陀思妥耶夫斯基犯了一个错误。不仅是西方人不理解，俄罗斯人其实也不理解俄罗斯。”

                                                    ——《陀思妥耶夫斯基与巴赫金》

  （主讲人：俄罗斯彼得罗扎沃德斯科国立大学历史语文系教授扎哈罗夫博士）

  以这段话为开头。多是希望可以找到中国的奥秘。中国在没有统一的信仰的情况下，经历两千多年的岁月，进入终极无神论的时代。西方人不理解中国。中国人其实也不理解中国。陀思妥耶夫斯基在基督的一吻中，预言了上帝已死的世界。而从未有过上帝的我们。我们从哪里走来，又欲往何处去。

  首先，请原谅我的贫瘠。很久没有对小说如饥似渴的我花三天时间看完《卡拉马佐夫兄弟》，竟然有发现贵重东西时候的惊喜。这样的感觉很久没有出现过，甚至有些陌生。随后的阅读是持久的。中短篇选集和罪与罚。定量的书评。从契诃夫式的温和中走过来看到陀思妥耶夫斯基，是件美妙的事情。我热爱契诃夫。可是终于在陀思妥耶夫斯基面前感叹时间和经历的厚重。契诃夫毕竟太年轻。如果他再活得长久一点，再长久一点，或许他可以一如陀思妥耶夫斯基，走得更远，到那个时候，他会在哪里寻找爱和宽容以及生活的终极目标呢

  其次，请原谅我不能对其作出恰如其分的评论。如果我能将我感觉到的用文字很好的表述出来，而不流于表面或者故作完全理解，那么我想，我可以马上成为作家，无需迟疑。然而我不能。对于我浅薄的知识，混乱的世界观以及动摇的信仰，我无比羞愧。在巨著面前，蝼蚁的渺小，只能以仰望的姿态。这样说并非是他美妙到完美无缺。然而真是强大。人性的多重。戏剧性。思想性哲学高度。终极关怀。高尚的灵魂。永远追求爱和公理的矛盾。流血和苦难。如果我可以说得更好，我希望我可以。然而我不能。请原谅我口拙和无知。原谅因信称义无法理解苦修和赎罪。然而神的爱不变。

  下面是几篇书评的摘录。立意各不相同，不想做评价，权当是导读，希望可以从中找到自我认同的东西。个人觉得，关键是要回到一个态度。永远不要忘记时间从不停止，我们还肩负往何处去的使命。

  1《托尔斯泰与陀斯妥耶夫斯基》 （俄） 梅列日科夫斯基著 杨德友译 辽宁教育出版社2000年1月第一版

  “对于托尔斯泰而言，死亡之光是从外部照耀着生活，分解并且消灭生活的诸种色彩和形象；而对于陀思妥耶夫斯基而言，则是从内部照耀。对于他来说，死亡之光和生命之光都是同一种火的光芒，这光芒是在现象之‘魔灯’内部点燃的。对于托尔斯泰而言，生命的全部宗教涵义在于从生命到死亡的过渡——在另外一个世界上。而对于陀思妥耶夫斯基而言，则这一过渡完全是没有的，似乎在他活着的全部时间内，他都在死亡……对于托尔斯泰来说，死亡的秘密——在生命的背后；对于陀思妥耶夫斯基来说，生命本身——就是像死亡一样的奥秘。对他而言，彼得堡平日清晨的寒冷之光同时也是恐怖的‘死亡之白光’。对于托尔斯泰来说，只存在着生命与死亡的永恒的对立；对于陀思妥耶夫斯基来说，只存在着二者永恒的统一。托尔斯泰从生命之内里，以此岸的目光看待死亡；陀思妥耶夫斯基从那对于生活者显得似乎是死亡之物的内里，以彼岸的目光看待生命。”（P131-132)

  本书是一本极其精彩的著作，作者一针见血地指出：“像托尔斯泰洞察肉的深渊那样，陀思妥耶夫斯基洞察了灵的深渊。”(P327)他把托尔斯泰比作米开朗其罗，把陀思妥耶夫斯基比作达芬奇，这样比较的依据在于：“托尔斯泰和陀思妥耶夫斯基有两方面的特点，使他们接近一切‘复兴’的伟大创始者们。第一，他们二人的艺术都和宗教，不是和现在的，而是和未来的宗教，联系了起来。第二，这一艺术没有封闭在作为独立存在宗教，所谓‘纯粹艺术’的界限之内。这一艺术自然而然地，不由自主地越过了这些界限，超出了这些界限。”(P322)

  ———————————————————————————————

  陀思妥耶夫斯基的基督国度（有删节）

  作者: 敖天文论 来源:

  http://www.skyven.org/

  从今天的眼光看，陀思妥耶夫斯基(Fyodor Dostoevsky)的艺术成就是19世纪的所有基督教文化中的作家都无与伦比的。

       尽管现代的批评家越来越认识到陀思妥耶夫斯基的巨大价值，但是，无论是西方还是俄罗斯的批评家，都没有认识到陀思妥耶夫斯基这一巨大身影的深刻的文化内涵，也就是没有意识到陀思妥耶夫斯基之所以如此伟大的奥秘。西方的批评家与苏联的批评家对同一个陀思妥耶夫斯基几乎都是各执一端，他们都没有将陀思妥耶夫斯基杰出的艺术表现放到基督教文化的内在冲突中，进行结构性的总体认识。而刘小枫在《拯救与逍遥》中宣扬只有基督教能够救中国，并借助陀思妥耶夫斯基这一庞大身影来为他的精神救赎服务，就像加缪等法国的存在主义者看取陀思妥耶夫斯基的一个侧面一样，同样是误读了陀思妥耶夫斯基，而且这种执着一端的误读也很难破译陀思妥耶夫斯基的伟大之奥秘。

       在陀思妥耶夫斯基逝世后的27年，著名法国作家纪德看到，“陀思妥耶夫斯基已经取代了易卜生、尼采和托尔斯泰。”（韦勒克《陀思妥耶夫斯基评论史概述》）。 11年后，著名德国作家黑塞说：“欧洲的年轻人，特别是德国的年轻人不是把歌德，也不是把尼采，而是把陀思妥耶夫斯基看作是他们的伟大作家”。（黑塞《陀思妥耶夫斯基（1821—1881）》）。陀思妥耶夫斯基曾经预言上帝死后的荒谬，而今他的预言仿佛变成了现实，加之法国的存在主义与德国的表现主义都把陀思妥耶夫斯基作为他们的先驱和旗帜，所以西方的批评家也多从现代主义的角度来阐发陀思妥耶夫斯基的价值。他们看重的是陀思妥耶夫斯基笔下那些显示灵魂之深的恶魔式的人物，如“地下室人”、拉斯柯尔尼科夫、基里洛夫、斯塔夫罗金、伊凡等，并在这些人身上发掘具有预言性质的现代性。加缪在《西西弗斯的神话》中以基里洛夫来论证世界荒谬的观点，而在《反抗者》中他又以伊凡作为反抗荒谬的辩护人。表现主义画家马克斯•恩斯特甚至把他自己画成坐在陀思妥耶夫斯基的膝上，以示表现主义对陀思妥耶夫斯基的热情拥抱。美国学者考夫曼在他为存在主义写的一本导读性的小册子中，认为《地下室手记》的第一章是所有文献中最好的存在主义序曲，所以他把《地下室手记》的第一部分放在他的小册子的第一篇加以导读，并将他的小册子取名为《存在主义：从陀思妥耶夫斯基到萨特》（EXISTENTIALISM’ From Dostoevsky to Sartre）。但问题是，作为一个现代主义者就能够获得如此崇高的地位？如果仅仅因为陀思妥耶夫斯基在传统的现实主义理性叙事中嵌入了现代主义文学的因素就显得崇高伟大，那么，19世纪在创作总体上更与现代主义接轨的波德莱尔、马拉美、韩波、魏尔伦、爱伦•坡等诗人和作家，不是应该获得比陀思妥耶夫斯基更崇高的地位？事实上，现代主义是基督教文化没落的征象，它所表现的世界的偶然堆积和人生荒诞感，已经不能感动读者。从这个意义上说，人们没有理由认为詹姆斯•乔伊斯的《尤利西斯》、 T.S.艾略特的《荒原》、卡夫卡的《城堡》是比雨果的《悲惨世界》、哈代的《德伯家的苔丝》、托尔斯泰的《复活》更伟大的作品。而且从逻辑上看，表现一种文化的深度的代表性文本也不应该出现在这种文化已经没落的时候。

       从文化发生学的角度看，任何文化都有发生、发展、高潮和衰落的过程，这也是著名学者施宾格勒、汤因比的文化分析方法。基督教文化是由希腊的神学与希伯莱的神话、圣史和仪式组成的，是融合了希腊的科学理性与希伯莱的一神信仰的所谓“高级宗教”。在中世纪，二者是在一神信仰的主导下将希腊的科学理性与希伯莱的神话密切结合在一起的。中世纪前几个世纪的神学是由圣奥古斯丁主导的，是柏拉图式的；后几个世纪是由圣托马斯•阿奎那主导的，是亚里士多德式的。文艺复兴就好像歌德笔下的浮士德走出书斋一样，开始了学成运用，它标志着基督教文化已经告别了青少年的学习时代而步入了社会。基督教文化发展到这里，从希腊到中世纪的“为知识而知识”、“为真理而真理”（学习阶段）已经变成了培根的“知识就是力量”（以知识创业）。由无所为而为的纯知识学习走向实用，正是青少年步入社会的明证。而要更好地创业从而获得更多的财富，人们发现不仅要复兴希腊人的科学理性，而且要把科学运用到实践中去。从英国的工业革命和伽利略开始，爱智慧走向爱发明、理论科学走向实用技术的文化转折意义是非常明晰的。随着科学理性与工具理性的扩张，一神信仰的地盘却在逐渐缩小，甚至无神论也开始抬头。譬如要建立理性王国的启蒙学者伏尔泰、霍尔巴赫等人，就站在世俗文化的理性立场上将基督教的上帝和救世主耶稣挖苦得要死。而达尔文的进化论，又从科学的角度对上帝创世造人的神话进行了致命的摧毁。基督教文化面临着科学理性与一神信仰的巨大冲突，而且这种冲突的暴风似乎要将基督教文化之船在科学理性的海洋上整个儿掀翻。正是在这种文化语境下，陀思妥耶夫斯基以其惊人的才华表现了假如上帝不存在会发生什么，以基督教原罪的眼光深刻地透视了人的行为和意识的深层罪恶，并且以大慈悲大仁德的襟怀描绘了被侮辱被损害的芸芸众生的苦难，试图以基督教对他们加以拯救。而在陀思妥耶夫斯基身后，基督教文化果然没落了，他的作品就成为基督教文化的一个绝响，而且也许是最响亮的。

   在上帝死后的当代西方，当神已隐退，魔鬼出笼，对感性现世的沉醉已经使得人欲横流的时候，所产生的文学文本也很难再与基督教传统中的伟大作品比肩。前几年一些国人经常以“后现代”为时髦，但是西方的“后现代主义”产生了什么象样的作品呢？正如著名美籍华人学者夏志清指出的：“目今西方社会已跨进了脱离基督教信仰（Post－christian）的阶段，大家信赖科学，上教堂做礼拜，对大半人来说，只是积习难改。”“今天西方文明也已变了质，今日的西方文艺也说不上有什么‘伟大’。”“曾在文学、绘画、音乐、建筑各种艺术方面充分透露精神之伟大的基督教文化，看样子不可能在下一个世纪（即21世纪）再有什么光辉的表现了。”（夏志清《新文学的传统》第44—47页，台北：时报文化出版事业有限公司1982年）。因此，基督教文化最优秀和最伟大的文学作品，都产生在从文艺复兴到现代主义这一发展过程之中。如果说文艺复兴是基督教文化中文学的春天，那么，现代主义则是基督教文化中文学的残冬。从春到冬，基督教文化是文学大师迭出，美不胜收，而秋收季节最辉煌的果实正是陀思妥耶夫斯基的作品。

       陀思妥耶夫斯基笔下的“地下室人”、拉斯柯尔尼科夫、基里洛夫、伊凡等人，在科学理性的作用下对上帝的存在进行了不容辩驳的置疑。也许，《卡拉马佐夫兄弟》第二部第二卷中的《叛逆》和《宗教大法官》是历来反对上帝、控诉基督教的文字中最有深度的。

       当然，在陀思妥耶夫斯基之前就有许多无神论作家，那么，陀思妥耶夫斯基比他们高明在那里呢？其实，萨特在《存在主义是一种人道主义》中已经讲得很清楚，即使在无神论的启蒙学者那里，也没有产生“存在先于本质”的观念，而是仍然沿用基督教“本质先于存在”的观念，只不过是以“理性”取代了上帝，而这一“理性”概念又容纳了上帝。诗人雪莱曾经因为宣扬“无神论的必然性”而吃尽了苦头，甚至被人称为“恶魔”；但是雪莱反对的仅仅是天启的上帝，并不反对爱和美的上帝，相反，雪莱对于在现象界之外的爱和美的理念世界和“一种精神”的永恒本体深信不疑。正如佩西神甫向阿辽沙所说的：“世间的科学集结成一股巨大的力量，特别是在最近的一世纪里，把圣经里给我们遗留下来的一切天国的事物分析得清清楚楚，经过这个世界的学者残酷的分析以后，以前一切神圣的东西都一扫而光了。……然而这整体仍象先前一样不可动摇地屹立在他们面前，连地狱的门都挡不住它。难道它不已经存在了十几个世纪，至今还存在于每个人的心灵里和民众的行动里么？甚至就在破坏一切的无神派自己的心灵里，它也仍旧不可动摇地存在着！因为即使是那些抛弃基督教反抗基督教的人们自己，实质上也仍然保持着他们过去一直保持的基督的面貌”（陀思妥耶夫斯基《卡拉马佐夫兄弟》第250页，北京：人民文学出版社1991年）。更重要的是，这些无神论者几乎都以为上帝的死去对于西方世界是无关紧要的事情，取而代之的将是一个光辉灿烂的更合理的世界。他们都没有看到，假如上帝死去，整个基督教文化也将随之崩溃。正如T. S. 艾略特在《基督教与文化》一书中所感受到的，如果没有基督教，那么，生长在基督教文化背景中的人就要等青草长高了，羊吃了青草长出羊毛来，然后用羊毛再编织一件文明的衣裳，而这样一来需要经过许多野蛮的世纪。而陀思妥耶夫斯基通过他的《群魔》和《卡拉马佐夫兄弟》等作品，已经深刻地表现了艾略特的这种现代感受。

       对上帝死后的怪诞世界与荒谬人生的表现，使得陀思妥耶夫斯基成为基督教文化中的先知，成为西方现代主义文学的先驱。上帝这一概念对于整个基督教文化来说，含义是极为丰富的，绝非像无神论想象的那样可有可无。没有上帝，耶稣基督的救赎和复活完全就是一堆骗人的谎言；没有上帝，基督教文化中的伦理道德观念与判断善恶是非的价值观念就失去了根基；没有上帝，所谓灵魂不死就失去了凭据，每个个人都要面对死后什么也没有的世界恐怖……陀思妥耶夫斯基的超前预见，就在于当其他人都忙于现世事务或者醉心于科学的时候，他深切地洞察到没有上帝整个基督教文化将要面临的巨大的价值危机；陀思妥耶夫斯基的大慈悲大仁德，就在于他感到没有上帝对于那些“超人”或许还可以忍受，可是对于那些受苦受难的芸芸众生还值得活下去吗？加缪认为，哲学最根本的问题是关于自杀的问题，探讨人是否值得活着比探讨世界有几个概念几对范畴要重要得多。但是，加缪的观点几乎是从陀思妥耶夫斯基笔下人物的话语中抄来的，伊凡就说：“当对自己为什么活着缺乏坚定的信念时，人是不愿意活着的，宁可自杀，也不愿意留在世上，尽管他的周围全是面包。”（陀思妥耶夫斯基《卡拉马佐夫兄弟》第381页）。

       陀思妥耶夫斯基确实是预见到了尼采所能预见到的一切，然而与尼采不同的是，他没有为此欢呼雀跃，而是为上帝死亡的事实压得喘不过气来；他个人也许曾经是拉斯柯尔尼科夫、斯塔夫罗金、基里洛夫、伊凡等恶魔式的人物，或者至少为这种思想所吸引，但是陀思妥耶夫斯基同时也在思考，那些不能在思想和艺术中陶醉，那些仅仅以劳动为谋生手段的被侮辱被损害的穷人、庄稼人等小人物失去上帝该怎么办呢？《卡拉马佐夫兄弟》中的伊凡对阿辽沙说：“你要知道，修士，这大地上太需要荒诞了。世界就建立在荒诞上面，没有它世上也许就会一无所有了。”但是，当伊凡为失去上帝而导致的荒诞欢呼的时候，《罪与罚》中身陷火坑的索尼娅就感到没有上帝无法生活而不能忍受，而《卡拉马佐夫兄弟》中的那个喜欢酒色而穷困潦倒的德米特里对阿辽沙说：“伊凡弟弟是狮身人面的怪物，他默不作声，永远默不作声。但是我却被上帝问题折磨着。老是被他折磨着。假如没有上帝，那可怎么办？……要是没有上帝，人就成了地上的主宰，宇宙的主宰。妙极了！但是如果没有上帝，他还能有善吗？问题就在这里！我一直想着这个。因为那时候叫他——人——去爱谁呢？叫他去感谢谁？对谁唱赞美诗呢？拉基金笑了。他说，没有上帝也可以爱人类。只有流鼻涕的傻子才能这样说，我是简直没法理解。”（《卡拉马佐夫兄弟》第364页，第896页）。陀思妥耶夫斯基之所以比尼采更伟大，就在于尼采仅仅执着于一端，而陀思妥耶夫斯基则同时并写两面。事实上，在上帝死了的文化背景下产生的现代主义作品，正是对伊凡和德米特里这两种不同的文化倾向的扩展。萨特、加缪的作品似乎是从对伊凡的道路走来的，卡夫卡、艾略特仿佛是对从德米特里的道路走来的，而阿辽沙则是永远地死去了。他们都在陀思妥耶夫斯基的身后，痛苦地正视着上帝死后的偶然堆积和荒诞世界，在没有价值依凭的荒原上走着孤独的路，或者焦虑地“等待戈多”。

       陀思妥耶夫斯基对基督教文化的深刻呈现及其心灵的内在冲突，令人想到被施宾格勒作为西方文化的高峰来推崇的康德。康德无意摧毁上帝，他认为如果没有上帝，自由、不朽等生命要义都不能保证，所以他就把上帝留给了信仰；但是，康德却摧毁了关于上帝存在的目的论的、本体论的和宇宙论的所有理性证明。于是，在嗜好科学实证与理性事实的现代，上帝观念的衰落也就成了必然。与此相似，陀思妥耶夫斯基给上帝留下的位子也仅仅是信仰，只是由于他处于比康德的时代上帝的位子更摇摇欲坠的危局，所以才借助佐西马长老、阿辽沙等人比康德更加强烈地希望上帝的存在，以保证靠基督教的上帝保证了将近两千年的自由、不朽等伦理价值，否则，整个基督教文化就存在大厦倾覆的危险。问题是，尽管陀思妥耶夫斯基让拉斯柯尔尼科夫走上忏悔罪恶的道路，让基里洛夫为证明自己最高的自由意志而自杀，让伊凡在诱导斯麦尔佳科夫弑父之后在巨大的内心冲突中发疯，换句话说，陀思妥耶夫斯基的作品已经雄辩地表明，从科学知识上，从认知理性上，从理论论辩上，恶魔已经彻底击败了上帝，上帝的存在仅仅是靠一种传统和人们的向善之心的纯粹信仰，而真理已经为恶魔所掌握。难怪对法国存在主义产生过巨大影响的舍斯托夫在考察《罪与罚》中的“超人”思想时写道：“如果拉斯柯尔尼科夫的思想标新立异得除了他的塑造者之外，谁也没有想到，那么陀思妥耶夫斯基为什么又要反对这一思想呢？为什么要争吵呢？又是同谁争吵？回答是：同自己，仅仅是同自己争吵而已。”从这个意义上说，陀思妥耶夫斯基既是伟大的救赎者，同时又是伟大的恶魔。尽管他本人对于上帝恋恋不舍，甚至以为是未来天国的必要保证，但是他的理智又告诉他，上帝无可挽回地死去了！从真理的意义上讲，上帝确乎是死去了！但是，每当走到这个思想的边缘上，陀思妥耶夫斯基立刻就又回到基督教的救赎立场，因为他感到随着上帝死去的将是整个基督教文化的崩溃。可是他又找不出任何能够让上帝活下去的理由和证据，只是绝望地执着于神的救赎。于是他的思想就在这两个极端之间激烈地循环性地震颤，而正是这种循环性的震颤，成就了其艺术无与伦比的伟大。

       人们或许会问，基督教文化最辉煌的金秋果实为什么不是产生在天主教和新教的英国、法国、德国等国家，而是产生在东正教的俄罗斯呢？这个问题涉及到俄国形式主义批评推崇的陌生化技巧。如果把陌生化作为一种艺术视野，那么它确实是许多作家成功的奥秘。英国的萧伯纳、詹姆斯•乔伊斯、叶芝等文学巨匠，其实都是爱尔兰人，他们到了英国所产生的陌生化的艺术视野成就了这些艺术天才。与英国、法国、德国等国相比，俄罗斯是一个后起的具有东方色彩的国家，从普希金开始才真正与西方文学接轨。一方面是西欧的科学理性与文艺思潮的涌入，一方面是俄罗斯民众仍然像许多世纪之前那样生活，改革的结果是更增加了民众的苦难，使他们只能在东正教的未来天国中寻找一丝情感的抚慰。于是，科学理性与基督教信仰在俄罗斯的对立比在西欧各国更加令人触目惊心，这正是陀思妥耶夫斯基成就其伟大的艺术天才的文化土壤。

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  别尔嘉耶夫和陀思妥耶夫斯基

  尼采反对人道主义，认为人是卑鄙的，耻辱的，是应该被超越的，结果导致超人理论，直接反对基督教的人学和上帝观。陀思妥耶夫斯基和别尔嘉耶夫也都反对近代人道主义，也指出了人性的弱点，人的叛逆等，但他们最终都走向了基督教的世界观，走向了神人。然而，别尔嘉耶夫认为，陀思妥耶夫斯基站在基督教立场上反对人道主义，但他并没有直接返回到历史上的基督教关于人的真理那里去，也没有返回到教父们关于人的真理那里去，这些关于人的真理只知道人的本性的罪恶，但还不懂得经历自由之后的人精神本性，或者说，传统的基督教人学没有经历自由的诱惑，而这个诱惑是必须经历，然后才能被克服的。这样的诱惑是不能简单地忽略，或视而不见的。因此，可以说，陀思妥耶夫斯基的基督教人学是一种独特的基督教人学，他所理解的基督教因此也是一种独特的基督教。别尔嘉耶夫从这里获得了一个新的启示：新基督教意识。这是别尔嘉耶夫及其同时代人，如梅烈日科夫斯基、罗赞诺夫等人，不懈追求的宗教意识，这就是所谓的新宗教意识运动。

  　　　　到底新基督教意识是什么？关于这个问题，新宗教意识的主要代表们意见并不一致。别尔嘉耶夫关于这个问题最终也没有一个系统的观念。但是，他承认，他所接受的就是《宗教大法官》里的基督。这就是别尔嘉耶夫宗教思想的根源。像别尔嘉耶夫这样的大哲学家，不可能老老实实地返回到历史上的基督教之中去，他不可能安于这样的基督教。而陀思妥耶夫斯基对待基督教的态度，无疑对别尔嘉耶夫的基督教世界观富有极大的启发意义。

  在俄国走上工业化，真正开始近代之路的时候，梅思金在俄国的土地上消失了。在人类历史向近代迈进，理性的曙光将要照耀整个大地的时候，那位爱人的、救助人的上帝在赛维利亚的广场上消失了，在黑灯瞎火的夜晚，他永远走出了人类的视线。宗教大法官在接受了基督这一吻后，他的内心在瞬间泛起了一股热流，但这一光亮的火花马上又在他心间黯淡了，他决心接受诱惑，承受自身虚无的痛苦而修正基督的行为。现代人也真正感觉到他们脚下不是坚实的地板而是虚无的深渊，但那位爱人的、仁善的、让生存获得意义的基督已经消失在了黑暗无边的广场之上。就在那广场上，第二天又要燃起熊熊的火焰，将不服从他"黑暗统治"的异端全部透进这大火之中。

  　　陀思妥耶夫斯基，这个患着癫痫、身材矮小、伛偻着背的先知，站在火堆之前，感受着广场之上无边的恐怖，他那痛苦、绝望的眼神观望着这熊熊的火焰，他听到了在火焰深处发出异端撕心裂肺的惨叫。他终于用颤抖的手为我们现代人写下了这不朽的诗篇，向这个基督离去后的世界发出他最有力的呼告！为什么我们非但没有感谢这位终身颠沛流离、衣食无着的先知，还要以最流言恶语加以诽谤，加以伤害？难道我们真的看不见就在眼前燃烧的熊熊大火，真的已听不见来自我们内心的撕心裂肺的呼告，我们真是如此地麻木？不独有偶，几乎在同一时间，德国思想家尼采也发现了这一惊人的秘密。我们来看一下这个惊人寓言：

  　　"你们没有听说过一位疯子的故事吗？他在天光亮的早上，点起一盏灯笼，跑到市场上去，不停地大叫着：'我要找上帝！我要找上帝！"

  　　"上帝到哪去了！"他叫道，"让我来告诉你们。我们已经把他杀死了--是你们和我，把他杀死了。我们大家都是谋杀他的人。"

  　　"世界所有的一切当中最神圣最强大的东西，已在我们的刀下流血至死。谁来把我们身上的血清洗掉呢？我们有什么水可以洗净自身呢？我们得发明一些什么赎罪的节目，发明一些什么神圣的游戏呢？这个行动的巨大性，对我们难道不是太大了？难道我们自己不是必须变成神明，看起来才配得上这种行为？[36]

  　　上帝被我们杀死了，这听少去好象就是宗教大法官的结论。西方世界的近代历史也正印证了这两位预言家的寓言。近代的一个世纪是迷惘，混乱而又疯狂的一个世纪。如伊万所言：没有上帝，人类就可以无所不可了！这确乎是一个无所不可的世纪。何以拯救，只能回到坚守非等级人格主义的对上帝的爱！

  　　在听完了这个痛苦的诗篇之后，虔诚的弟弟痛心地指责他的哥哥：

  　　"你不信上帝！" [37]

  　　伊万跟着宗教大法官走了，他把黏糊糊的叶片、昂贵的坟墓、碧蓝的天空、心爱的女人、美好的幻想全都抛弃了。他不再热爱生活，他想沉湎于酒色，把灵魂扼杀在腐化堕落之中，以卡拉马佐夫式的下流的力量去承受这个世界。失去了上帝以后的世界将是"无所不可"的世界！

  　　"阿辽沙站起来，走到走到他跟前，一言不发，在他嘴唇上轻轻吻了一下。"[38]

  　　酒楼上的对话到此全部结束，而阿辽沙急匆匆地要赶去见他的佐西马长老，这个圣者已经恹恹一息，也将离开尘世。

  　　到此，或许在思维上不能适应"复调小说"的读者还要追问这个问题：陀思妥耶夫斯基的"上帝"离去了吗？我可以很直接的告诉他，陀思妥耶夫斯基的"上帝"并未离去！但并不完全是通过《卡拉马左夫兄弟》得到这一结论，陀思妥耶夫斯基在此书中要证明的是上帝还活着，上帝仍然活在人类的崇高道德里，活在左西马长老的生平记略里。这个结论体现在这部著作的结局里。米嘉作为错案的无辜受害者拒绝了逃跑的建议，而是坚决地去西伯利亚受苦受难以赎清心中的罪恶；阿辽沙毅然离开修道院去远行接受这个世界的考验；而自以为能以自身的卡拉马佐夫式的下流力量来承受这个没有上帝的世界伊万，却最终不能承受自己的力量，精神错乱了！

  　　精神错乱--这就是陀思妥耶夫斯基所有反叛者中最伟大的一个的最终末路！伊万点燃了焚烧异端的熊熊之火，却没能逃避火光不到处的黑暗。

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  看陀思妥耶夫斯基的时候不禁有些悲哀。在我们这个时代，是否还有这样的导师，来抓紧我们千疮百孔的灵魂。