讲故事与叙事2018filfre.net
万物游戏 第三部分：文明与进步的叙事
The Game of Everything, Part 3: Civilization and the Narrative of Progress
导读
这篇是《The Game of Everything》第三部分，借《文明》系列游戏讨论“进步”如何被塑造成一种历史叙事。它值得写作者读，因为它拆解了进步叙事的吸引力与局限，并提示我们：叙事框架不是现实本身，却会决定我们如何安排冲突、时间与因果关系。
可以直接用的写作要点
- 01
写“进步”故事时，先问自己：我是在把历史整理成直线，还是在呈现真实的问题与代价？
- 02
与其让角色直接给出答案，不如先带读者精确理解问题机制，进步或转折会更有说服力。
- 03
可以用“钟摆”式结构替代单向上升：让制度与个人、秩序与自由来回摆动，冲突和周期感自然出现。
- 04
把模拟/模型当成叙事玩具：用它推演系统互动的可能性，但别把模型当成现实，保留复杂性和意外。
HN 评论精选
进步源于深入理解问题，而非先入为主地改造。
我毫不掩饰地认为，许多领域确实发生了进步，这是好事，我们也应期待更多进步！然而，进步并不是靠“试图改变事物”本身得来的（只有自以为已有答案的人才会那样做）。进步来自试图理解事物本来的样子，尤其是更深入地理解问题。比如，如果我们能确切理解人们为何吃得过多、为何那十几个优秀聚变项目尚未成功、为何人们去教堂，那么许多进步就会自发发生。
truculation查看英文原文
I unashamedly think that progress in many fields has occurred, is a good thing, and that we should expect more of it! However we don't get there by trying to change things, per se. (Only people who think they already have the answers do that.) Rather progress comes from trying to understand things as they are. Specifically from understanding the problems better. For example, if we understood exactly why people eat too much, exactly why the dozen or so excellent fusion projects out there haven't yet succeeded, exactly why people go to church, then a lot of progress would happen spontaneously.
模拟不等于现实，但可作为探索系统可能性的叙事玩具；未来主义叙事依赖可期待的时间坐标。
啊，“历史的终结”，那个1991—2001年的光荣时期。正如地图不是疆域，模拟也不是现实——但它可以成为探索互动系统各种可能性的绝佳玩具。另一个因素是文明叙事里“未来二十分钟”的视角，包括一两种当前不可能的技术，最终导向星际航行。直到2000年，流行媒体中一直有这种未来主义；如今没有那个截止日期可期待，我们便陷入漂泊。
pjc50查看英文原文
Ah, the End Of History, that glorious period 1991-2001. Just as the map is not the territory, the simulation is not the reality - but it can be a great toy for exploring the possibilities of interacting systems. Another factor at play is the "twenty minutes into the future" view of civilisation, including one or two not currently possible technologies leading to the interstellar voyage. Up until 2000, there was always this kind of futurism in popular media, but now we don't have that deadline to look forward to we're adrift.
用制度主义与个人主义的钟摆模型替代单向进步史观，核心是历史由在时间中前行的人构成。
如果你有兴趣探索“进步进行曲”式史观之外的替代方案，施特劳斯-豪世代模型值得玩味。简而言之，它认为历史不是直线，而像钟摆在制度主义与个人主义之间摆动。摆向制度主义会带来秩序良好、运转顺畅的社会，但代价是创造力受压制，不合制度模子的人被推向边缘。最终这种齐整变得过于强硬、令人压抑，人们便以个人主义之名反抗，把钟摆推向反方向。于是趋势转向日益自由，直到个人主义最大化、制度被削弱到一切都不灵，人们又以“让火车准点运行”之名反抗，钟摆再摆回制度主义。它肯定是通俗历史，具体细节容易挑毛病。但其核心洞见——历史由“在时间中前行的人”构成，而非时间冲刷过人们——很有价值；如果你在“进步进行曲”模型中长大，把历史看作循环发生的事会很有启发……
smacktoward查看英文原文
If you're interested in exploring an alternative to the "march of progress" way of looking at history, the Strauss-Howe generational model (https://en.wikipedia.org/wiki/Strauss%E2%80%93Howe_generational_theory) is fun to contemplate. To (over)simplify, it argues that history is less a straight line than a pendulum that swings back and forth between institutionalism and individualism. The swing towards institutionalism yields a well-ordered, smoothly running society, but at the cost of increasing suppression of creativity and harder pushes to put people who don't fit the institutional mold on the margins. Eventually that uniformity gets so heavy-handed that it starts to feel oppressive, at which point people revolt in the name of individualism and push the pendulum in the opposite direction. That starts a trend towards increasing liberality, which goes on until individualism is maximized but institutions have been weakened to the point where nothing feels like it works anymore -- at which point people revolt in the name of making the trains run on time, and start the pendulum swinging back towards institutionalism again. It's definitely pop history, and you can pick it apart its specifics pretty easily if you want to. But its core insight (that history is made up of "people moving through time," rather than time washing over people) is valuable, and if you were raised on the March of Progress model thinking about history as something that happens in cycles can be thought-provoking.
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