纽约客（7）初步举证（ seyazhou8.com【H，(第8/11页)
抬眸看她：“do
you
think
he
was
right?”（你觉得他说的对吗？）
柰想了片刻，避开对视，但回答了问题。
“you’ve
gotta
distinguish
the
is-ought
problem.
fukuyama
ought
to
be
right,
even
though
he
isn’t.”（你得区别‘应然’和‘实然’。福山理应是对的，即便他实际上是错的。注：这是休谟的“应然实然”的区分，现实存在的未必就是应该存在的，反之亦然。）
sterling呵呵一笑，“‘ought
to
be
right’?
oh
baby,
he’s
just
plain
wrong.”（‘理应是对的？’
哦我的宝贝儿啊，福山错的离谱。）他敲了敲书封，抬眸微狭，钢灰的视线落向窗外，“human
society
has
always
operated
on petition
and
conquest.
the
laws
of
the
jungle
reign
supreme.
ideologies
can’t
be
classified
into
right
or
wrong.
and
‘the
end
of
history’
is
nothing
more
than
‘the
victor
writes
history’.”（人类社会从来都是靠竞争与征服运转的。丛林法则才是永恒不变的真理。意识形态并不存在所谓的‘对’与‘错’。而‘历史的终结’（即冷战的结束）——不过是‘胜利者书写历史’罢了。）
“you’re
again
confusing
the
is-ought
problem.
just
because
something
is
the
way
it
is,
doesn’t
mean
it
ought
to
remain
so.”（你又在混淆‘应然’和‘实然’了。现实如何，并不代表它理应如此。）她语调很冷淡，“besides,
without
the
protection
of
life,
liberty,
and
property
guaranteed
by
the
本章未完，请点击下一页继续阅读 》》
you
think
he
was
right?”（你觉得他说的对吗？）
柰想了片刻，避开对视，但回答了问题。
“you’ve
gotta
distinguish
the
is-ought
problem.
fukuyama
ought
to
be
right,
even
though
he
isn’t.”（你得区别‘应然’和‘实然’。福山理应是对的，即便他实际上是错的。注：这是休谟的“应然实然”的区分，现实存在的未必就是应该存在的，反之亦然。）
sterling呵呵一笑，“‘ought
to
be
right’?
oh
baby,
he’s
just
plain
wrong.”（‘理应是对的？’
哦我的宝贝儿啊，福山错的离谱。）他敲了敲书封，抬眸微狭，钢灰的视线落向窗外，“human
society
has
always
operated
on petition
and
conquest.
the
laws
of
the
jungle
reign
supreme.
ideologies
can’t
be
classified
into
right
or
wrong.
and
‘the
end
of
history’
is
nothing
more
than
‘the
victor
writes
history’.”（人类社会从来都是靠竞争与征服运转的。丛林法则才是永恒不变的真理。意识形态并不存在所谓的‘对’与‘错’。而‘历史的终结’（即冷战的结束）——不过是‘胜利者书写历史’罢了。）
“you’re
again
confusing
the
is-ought
problem.
just
because
something
is
the
way
it
is,
doesn’t
mean
it
ought
to
remain
so.”（你又在混淆‘应然’和‘实然’了。现实如何，并不代表它理应如此。）她语调很冷淡，“besides,
without
the
protection
of
life,
liberty,
and
property
guaranteed
by
the
本章未完，请点击下一页继续阅读 》》