演讲MP3+双语文稿:多元化思想是改变世界的革命性力量
听力课堂TED音频栏目主要包括TED演讲的音频MP3及中英双语文稿，供各位英语爱好者学习使用。本文主要内容为演讲MP3+双语文稿:多元化思想是改变世界的革命性力量，希望你会喜欢！
【演讲者及介绍】Elif Shafak
Elif Shafak明确地挑战了定义——她的作品融合了东方与西方、女权主义与传统、地方与全球、苏菲主义与理性主义，创造了当今文学中最独特的声音之一。
【演讲主题】不同思想的革命力量
The revolutionary power of diverse thought
【中英文字幕】
翻译者chunhua zhang 校对者Wilde Luo
00:01
"Can you taste words?"
“你能品尝词语的味道吗？”
00:03
It was a question that caught me by surprise. This summer, I was giving a talk at a literary festival, and afterwards, as I was signing books, a teenage girl came with her friend, and this is what she asked me. I told her that some people experience an overlap in their senses so that they could hear colors or see sounds, and many writers were fascinated by this subject, myself included. But she cut me off, a bit impatiently, and said, "Yeah, I know all of that. It's called synesthesia. We learned it at school. But my mom is reading your book, and she says there's lots of food and ingredients and a long dinner scene in it. She gets hungry at every page. So I was thinking, how come you don't get hungry when you write? And I thought maybe, maybe you could taste words. Does it make sense?"
这是一个让我措手不及的问题 这个夏天，我在一个文学盛会上演讲 之后在签售我的书时 一个小女孩和她的朋友走了过来 问了我上述的问题 我告诉她有些人体会到感观上的重叠 所以他们能听到颜色 或看到声音 而很多作家也为此痴迷，也包括我自己 但是她有点不耐烦地打断了我，并说到：“是的，我都知道。这叫做联觉，我们在学校学过。但是我妈妈正在读你的书，她说书上有很多食物和佐料，以及一个长长的晚餐场景。每一页都看得她很饥饿。所以我在想，你在写作的时候怎么会不饿呢？ 我想也许，也许你可以品尝这些词语。有道理吗？“
00:58
And, actually, it did make sense, because ever since my childhood, each letter in the alphabet has a different color, and colors bring me flavors. So for instance, the color purple is quite pungent, almost perfumed, and any words that I associate with purple taste the same way, such as "sunset" -- a very spicy word. But I was worried that if I tell all of this to the teenager, it might sound either too abstract or perhaps too weird, and there wasn't enough time anyhow, because people were waiting in the queue, so it suddenly felt like what I was trying to convey was more complicated and detailed than what the circumstances allowed me to say. And I did what I usually do in similar situations: I stammered, I shut down, and I stopped talking. I stopped talking because the truth was complicated, even though I knew, deep within, that one should never, ever remain silent for fear of complexity.
事实上，它是合理的，因为从我小的时候 字母表上的每个字母都有不同的颜色 而这些颜色带给我味道 例如，紫色是很辛辣浓郁的，几乎香气逼人 任何能让我联想到紫色的词语 都是相同的味道 就像 ”日落“ ——一个非常辛辣的词语 但是我担心如果我将 这些都说给这个女孩听 就会显得要么太抽象了 或者要么太奇怪了 而且当时也没有太多时间 因为人们还在排队等候 所以突然间觉得，我想尝试去表达的东西 要比这个环境允许我能说的 要更加复杂和详细 于是我就像往常一样 我结巴起来了，然后闭嘴停止谈论 我停止谈论是因为事实太复杂了 即使我深深地知道 人们永不应该因为它太复杂了而感到 害怕，继而保持沉默
02:12
So I want to start my talk today with the answer that I was not able to give on that day. Yes, I can taste words -- sometimes, that is, not always, and happy words have a different flavor than sad words. I like to explore: What does the word "creativity" taste like, or "equality," "love," "revolution?"
所以今天，我想用在那天 我没能作出的回答 作为今天的演讲的引子 是的，我能品尝词语—— 有时能，有时不能 快乐的词语跟悲伤的词语味道不同 我喜欢去探索：“创造力”这个词是什么味道 又或者 “平等” “爱”、“革命” 呢？
02:35
And what about "motherland?" These days, it's particularly this last word that troubles me. It leaves a sweet taste on my tongue, like cinnamon, a bit of rose water and golden apples. But underneath, there's a sharp tang, like nettles and dandelion. The taste of my motherland, Turkey, is a mixture of sweet and bitter.
以及 “祖国” 呢？ 这些日子，这最后一个词语尤其困扰着我 它在我的舌头上留下了甘甜 就像是肉桂、一点玫瑰水 和金苹果 但是在深处，又有一种强烈的味道 像是荨麻和薄公英 我的祖国，土耳其的味道 是混合着甜和苦的
03:03
And the reason why I'm telling you this is because I think there's more and more people all around the world today who have similarly mixed emotions about the lands they come from. We love our native countries, yeah? How can we not? We feel attached to the people, the culture, the land, the food. And yet at the same time, we feel increasingly frustrated by its politics and politicians, sometimes to the point of despair or hurt or anger.
我之所以告诉你们这些，是因为我想今天这个世界上 有越来越多的人 对他们的故土 怀有这种相似的混合情感 我们热爱自己的祖国，对吧？ 我们怎能不爱？ 我们感觉自己与这里的人民、 文化、土地和食物紧密相连 然而与此同时 我们对这里的政治和政客感到越来越失望 有时甚至感到绝望、受伤和愤怒
03:36
I want to talk about emotions and the need to boost our emotional intelligence. I think it's a pity that mainstream political theory pays very little attention to emotions. Oftentimes, analysts and experts are so busy with data and metrics that they seem to forget those things in life that are difficult to measure and perhaps impossible to cluster under statistical models. But I think this is a mistake, for two main reasons. Firstly, because we are emotional beings. As human beings, I think we all are like that. But secondly, and this is new, we have entered a new stage in world history in which collective sentiments guide and misguide politics more than ever before. And through social media and social networking, these sentiments are further amplified, polarized, and they travel around the world quite fast. Ours is the age of anxiety, anger, distrust, resentment and, I think, lots of fear. But here's the thing: even though there's plenty of research about economic factors, there's relatively few studies about emotional factors.
我想谈谈情感，以及提升我们的情商的必要性 我感到很遗憾的是 主流的政治理论甚少关注情感 通常，分析师和专家都忙于关注 数据和度量指标 以至于似乎忘了，有些东西 是很难被测量的 并且也许不可能用统计学模型来归类 我认为有两个主要的原由 可以说明这是错误的 首先，我们是富有情感的动物 作为人类，我想我们都是如此 第二点，是一个新观点 我们已经进入一个历史新阶段 在这其中，众人的意见和观点比起以往 任何时候都能左右政治 通过社交媒体和社交网络 这些观点被进一步地放大 被极端化，并且被快速传播到各地 我们还生活在一个 焦虑、愤怒、怀疑、怨恨 以及我认为的，充满恐惧的时代 但是事情是这样的： 虽然已经有很多关于经济要素的研究 但是关于情感要素的研究还是少之又少
05:00
Why is it that we underestimate feelings and perceptions? I think it's going to be one of our biggest intellectual challenges, because our political systems are replete with emotions. In country after country, we have seen illiberal politicians exploiting these emotions. And yet within the academia and among the intelligentsia, we are yet to take emotions seriously. I think we should. And just like we should focus on economic inequality worldwide, we need to pay more attention to emotional and cognitive gaps worldwide and how to bridge these gaps, because they do matter.
我们为什么会低估情感和认知呢？ 我想这将成为我们最大的智力挑战之一 因为我们的政治制度里面充满了情感 在一个又一个的国家里 我们看到偏执的政客们利用这些情感 但是在学术界和知识界 我们还没有很认真地对待情感 我觉得我们应该认真对待 正如我们应当关注全球性的 经济不平等一样 我们需要更加关注全球性的 情感和认知鸿沟 并且想想如何消除这些鸿沟 因为它们的确重要
05:45
Years ago, when I was still living in Istanbul, an American scholar working on women writers in the Middle East came to see me. And at some point in our exchange, she said, "I understand why you're a feminist, because, you know, you live in Turkey." And I said to her, "I don't understand why you're not a feminist, because, you know, you live in America."
几年前，当我还住在伊斯坦布尔的时候 一个研究中东女性作家的美国学者 跑过来拜访我 然后在我们交流中的某一刻，她说，“我明白你为什么是一个女权主义者，因为，很显然的，你生活在土耳其。” 然后我对她说 “我不明白你为什么不是一个女权主义者，因为，也很显然，你生活在美国。”
06:08
(Laughter)
（笑声）
06:10
(Applause) And she laughed. She took it as a joke, and the moment passed.
（掌声） 然后她笑了 她将它当成了一个笑话 就一笑而过了
06:19
(Laughter)
（笑声）
06:21
But the way she had divided the world into two imaginary camps, into two opposite camps -- it bothered me and it stayed with me. According to this imaginary map, some parts of the world were liquid countries. They were like choppy waters not yet settled. Some other parts of the world, namely the West, were solid, safe and stable. So it was the liquid lands that needed feminism and activism and human rights, and those of us who were unfortunate enough to come from such places had to keep struggling for these most essential values. But there was hope. Since history moved forward, even the most unsteady lands would someday catch up. And meanwhile, the citizens of solid lands could take comfort in the progress of history and in the triumph of the liberal order. They could support the struggles of other people elsewhere, but they themselves did not have to struggle for the basics of democracy anymore, because they were beyond that stage.
但是她那种将世界分成两个假想的阵营 两个对立的阵营的方式—— 困扰了我并一直留在我的脑海 根据这张假想的地图 这个世界上某些部分都是 “液态” 的国家 它们就像波浪起伏的水面，还没有平静下来 而这个世界的其它部分，也就是西方国家 它们是固态、安全和稳定的 所以这液态的土地上需要女权主义 行动主义和人权，而我们这些来自这些地方的 人们，非常不幸地 需要继续为这些基本价值观去斗争 但是希望仍在 既然历史是向前发展的，即使是最不稳定的土地 也总有一天会变牢固 同时，固态的土地上的公民 也可以在历史的前进和 自由秩序的胜利中得到安慰 他们可以支持其他地方的人们的斗争 但他们自己已经不需要再去 为基本的民主为斗争了 因为他们已经越过那个阶段了
07:34
I think in the year 2016, this hierarchical geography was shattered to pieces. Our world no longer follows this dualistic pattern in the scholar's mind, if it ever did. Now we know that history does not necessarily move forward. Sometimes it draws circles, even slides backwards, and that generations can make the same mistakes that their great-grandfathers had made. And now we know that there's no such thing as solid countries versus liquid countries. In fact, we are all living in liquid times, just like the late Zygmunt Bauman told us. And Bauman had another definition for our age. He used to say we are all going to be walking on moving sands.
我想，在 2016 年 这种划分地域等级的观点已经破碎 我们的世界不再遵循这种 存在于这个学者脑海中的二元模式了 现在我们知道历史未必就是前进的 有时它会原地打转 甚至倒退 一代又一代的人们都可能犯下 他们祖先曾经犯过的错误 现在我们知道，并没有所谓的 固态国家和与之相对的液态国家 事实上，我们都生活在液态的时代 就像已故的齐格蒙特 · 鲍曼 告诉我们的那样 而鲍曼对我们的时代有另外一个定义 他曾经说过我们都将行走在流沙上
08:28
And if that's the case, I think, it should concern us women more than men, because when societies slide backwards into authoritarianism, nationalism or religious fanaticism, women have much more to lose. That is why this needs to be a vital moment, not only for global activism, but in my opinion, for global sisterhood as well.
如果真是这样的话，我想 它对我们女人的影响要大于男人 因为当社会倒退到威权主义 民族主义或宗教狂热主义时 女人失去的要更多 这也就是，为什么现在是一个关键时刻，不仅仅是对全球的行动主义而言 而且在我看来，对全球的妇女团体也是如此
08:52
(Applause)
（掌声）
09:00
But I want to make a little confession before I go any further. Until recently, whenever I took part in an international conference or festival, I would be usually one of the more depressed speakers.
但是我想在进一步阐述之前先坦白一点： 直到最近，每当参加国际会议或庆祝活动 通常我都是比较沮丧的发言者之一
09:13
(Laughter)
（笑声）
09:14
Having seen how our dreams of democracy and how our dreams of coexistence were crushed in Turkey, both gradually but also with a bewildering speed, over the years I've felt quite demoralized. And at these festivals there would be some other gloomy writers, and they would come from places such as Egypt, Nigeria, Pakistan, Bangladesh, Philippines, China, Venezuela, Russia. And we would smile at each other in sympathy, this camaraderie of the doomed.
眼看着我们的民主梦和共存梦如何逐步地、 以一种令人困惑的速度在土耳其破碎 这些年来我感到非常的灰心丧气 在这些庆祝活动里也还有 其他的一些沮丧的作家 他们可能来自埃及、尼日利亚、巴基斯坦、 孟加拉国、菲律宾、中国、委内瑞拉、俄罗斯 我们会出于同情而互相微笑 这种 “同是天涯沦落人” 之感
09:48
(Laughter)
（笑声）
09:51
And you could call us WADWIC: Worried and Depressed Writers International Club.
你可以叫我们 WADWIC： “担心和忧虑的国际性作家俱乐部” 的缩写
09:57
(Laughter)
（笑声）
09:59
But then things began to change, and suddenly our club became more popular, and we started to have new members. I remember --
然后事情开始转变 突然间我们的俱乐部变得越来越流行了 我们开始拥有新成员了 我记得——
10:09
(Laughter)
（笑声）
10:11
I remember Greek writers and poets joined first, came on board. And then writers from Hungary and Poland, and then, interestingly, writers from Austria, the Netherlands, France, and then writers from the UK, where I live and where I call my home, and then writers from the USA. Suddenly, there were more of us feeling worried about the fate of our nations and the future of the world. And maybe there were more of us now feeling like strangers in our own motherlands.
我记得希腊作家和诗人最先加入进来 然后是来自匈牙利和波兰的作家 再之后，有趣的是，奥地利、荷兰和法国的作家也来了 然后英国的作家加入了； 我在那生活，并称之为家 再就是来自美国的作家 突然间，我们中有越来越多的人 为我们国家的命运 和世界的未来感到担忧 也许我们中有越来越多的人 身在自己的祖国 却觉得自己像是陌生人
10:48
And then this bizarre thing happened. Those of us who used to be very depressed for a long time, we started to feel less depressed, whereas the newcomers, they were so not used to feeling this way that they were now even more depressed.
然后很古怪的事情发生了 我们当中那些曾经忧虑了很长时间的人 开始感到没那么忧虑了 然而这些新成员，他们对这种感受十分不适应 现在甚至变得更加忧虑了
11:02
(Laughter)
（笑声）
11:04
So you could see writers from Bangladesh or Turkey or Egypt trying to console their colleagues from Brexit Britain or from post-election USA.
所以你可以看到来自 孟加拉国、土耳其或埃及的作家 在试着安慰他们那些来自 脱欧后的英国或大选后的美国的同行
11:16
(Laughter)
（笑声）
11:19
But joking aside, I think our world is full of unprecedented challenges, and this comes with an emotional backlash, because in the face of high-speed change, many people wish to slow down, and when there's too much unfamiliarity, people long for the familiar. And when things get too confusing, many people crave simplicity. This is a very dangerous crossroads, because it's exactly where the demagogue enters into the picture.
但是笑话归笑话，我想我们的世界正充满着前所未有的挑战 而且伴随着强烈的情感碰撞 因为在面对高速的变革时 很多人希望能够放慢脚步 当面对太多的陌生事物时 人们会渴望熟悉的事物 但事情变得太复杂而令人困惑时 很多人渴求简单 这是一个很危险的十字路口 因为这正是蛊惑民心的政客 粉墨登场的地方
11:51
The demagogue understands how collective sentiments work and how he -- it's usually a he -- can benefit from them. He tells us that we all belong in our tribes, and he tells us that we will be safer if we are surrounded by sameness. Demagogues come in all sizes and in all shapes. This could be the eccentric leader of a marginal political party somewhere in Europe, or an Islamist extremist imam preaching dogma and hatred, or it could be a white supremacist Nazi-admiring orator somewhere else. All these figures, at first glance -- they seem disconnected. But I think they feed each other, and they need each other.
这些政客知道民意是如何起作用的 并且他——通常是男性—— 如何能从中获利 他会跟我们说：大家都属于同一个部落 还劝诱道：如果我们周围 都是跟我们一样的人，我们就会更安全 蛊惑人心的政客们形态、外表各异 他可能是欧洲某个地方 一个小政党的古怪的领导人 或者是一个宣扬教条和 仇恨的极端伊斯兰教阿訇 又或者是一个崇拜纳粹的 白人至上主义者演说家 所有这些人，乍看之下—— 似乎没有什么联系 但是我想他们是互为依靠的 他们彼此需要
12:38
And all around the world, when we look at how demagogues talk and how they inspire movements, I think they have one unmistakable quality in common: they strongly, strongly dislike plurality. They cannot deal with multiplicity. Adorno used to say, "Intolerance of ambiguity is the sign of an authoritarian personality." But I ask myself: What if that same sign, that same intolerance of ambiguity -- what if it's the mark of our times, of the age we're living in? Because wherever I look, I see nuances withering away. On TV shows, we have one anti-something speaker situated against a pro-something speaker. Yeah? It's good ratings. It's even better if they shout at each other. Even in academia, where our intellect is supposed to be nourished, you see one atheist scholar competing with a firmly theist scholar, but it's not a real intellectual exchange, because it's a clash between two certainties.
在全世界来看 当我们观察这些政客如何 交谈和鼓励那些运动时 我想他们都有一个明显的特征： 他们非常非常地厌恶多元化 他们不能处理好多样性问题 阿多诺曾经说过，“对歧义的不包容是专制型人格的标志。” 但是我问自己： 如果这样的标志，这样的对歧义的不包容性—— 它也同样是我们所生活的 这个时代的标志怎么办？ 因为我看到不管是在哪里，细微的差别都在渐渐消失 在电视节目里，我们会看到 反对某事的与拥护此事的发言者 会被安排到对立位置 对吧？而且收视率还不错 如果他们冲着彼此大叫那就更好了 即便是在学术界，这个我们获取 智慧滋养的地方 你可以看到无神论学者跟 坚定的有神论学者较劲，但是这不是真正的学术交流 因为这是两种 “必然” 之间的冲突
13:52
I think binary oppositions are everywhere. So slowly and systematically, we are being denied the right to be complex. Istanbul, Berlin, Nice, Paris, Brussels, Dhaka, Baghdad, Barcelona: we have seen one horrible terror attack after another. And when you express your sorrow, and when you react against the cruelty, you get all kinds of reactions, messages on social media. But one of them is quite disturbing, only because it's so widespread. They say, "Why do you feel sorry for them? Why do you feel sorry for them? Why don't you feel sorry for civilians in Yemen or civilians in Syria?"
我想二元对立是无处不在的 所以慢慢地、成体系地 我们失去了包容复杂性、多样性的权利 从伊斯坦布尔、柏林、尼斯、巴黎、布鲁塞尔 达卡、巴格达、巴塞罗那等国家： 我们看到了一次又一次的恐怖袭击 当你表达悲伤、反抗这种残暴时 你会得在社交媒体上 看到各种反应和信息 其中的一个反应很令人不安： 因为它如此普遍 他们说，“为什么你会为他们感到难过？ 为什么你会为他们感到难过？ 为什么你不为也门或者 叙利亚的民众感到难过？”
14:39
And I think the people who write such messages do not understand that we can feel sorry for and stand in solidarity with victims of terrorism and violence in the Middle East, in Europe, in Asia, in America, wherever, everywhere, equally and simultaneously. They don't seem to understand that we don't have to pick one pain and one place over all others. But I think this is what tribalism does to us. It shrinks our minds, for sure, but it also shrinks our hearts, to such an extent that we become numb to the suffering of other people.
我想，写下这种信息的人 他不明白 我们会为所有的恐怖主义和暴力活动的 受害者感到难过并坚定地站在他们一边 不管他们是来自中东、欧洲、 亚洲还是美洲，都平等相待 他们似乎不明白为什么 我们不去挑选出哪一项痛苦 或者哪一个难区最为惨烈 但是我想这就是部落主义对我们的影响 它将我们的思想和灵魂萎缩到一定的程度，使我们对其他人的痛苦变得麻木
15:21
And the sad truth is, we weren't always like this. I had a children's book out in Turkey, and when the book was published, I did lots of events. I went to many primary schools, which gave me a chance to observe younger kids in Turkey. And it was always amazing to see how much empathy, imagination and chutzpah they have. These children are much more inclined to become global citizens than nationalists at that age. And it's wonderful to see, when you ask them, so many of them want to be poets and writers, and girls are just as confident as boys, if not even more.
一个悲伤的事实是，我们以前不总是这样的 我在土耳其出版过一本少儿读物 当这本书出版后，我举行了很多活动 我走访很多小学 这也就给了我一个观察 土耳其的小孩子的机会 我总是很吃惊于他们表现出来的 同情心、想像力和敢作敢为 比起成为民族主义者，这些孩子 在那时更倾向成为世界公民 很奇妙的是，如果问他们的志向 他们中的很多人都回答说 想要成为诗人和作家 并且女孩子也像男孩子一样的自信，甚至信心更足
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