一次随想，探讨个人意义上的自由。
尸佼说，天地四方曰宇，古往今来曰宙。从这个意义上看，世界是一个四维空间。这种世界被不完全映射入脑，形成颅内对于世界的模型。人通过感官吸取环境信息(并与先验信息进行综合)、更新模型、并对模型作出反应。
自由需要人超脱当下的时间和空间，在广袤的四维时空遨游(扩展模型模拟的范围)。古生物学、历史学提供了关于过去的信息，社会学等学科则提供了未来的线索。获得了这些信息的人，可以模拟出超越当下体验的世界，从而在更广阔的空间任意穿行。与米开朗琪罗对话，摹绘长安昆仑奴黑玉般的皮肤，成为修筑法尤姆水库的民工，站在古生代泛大洋的最深处，看着落雷击打荒芜的罗迪尼亚大陆……
从老子的观点出发，可以得出另一种自由。
对老子思想作以简单的勾勒：“无”是天地万物混沌未开的状态，无所不包，用语言无法穷尽，因此代称“无”(天下万物生于有，有生于无)。道是天地万物(自然)背后的规律，本身源于自然(道法自然)，无所不包，万物系于之。大道不能用语言描述，语言只能描述出小道、不恒常的道(道可道，非常道)。”无为“是采取顺应道的行为，也就是顺应自然状态，因为道能把万事万物调理到最佳状态(道常无为，而无不为)。对于道的背离、人为的对社会的改造都只会破坏和谐状态，如果以人力弥补，则罅隙更深、窳坏更甚、疏漏更多(大道废，有仁义；智慧出，有大伪；六亲不和，有孝慈；国家昏乱，有忠臣)。真正需要做的，是“清虚以自守，卑弱以自持”，让万事万物自然地发生，而不加以人为干预。
基于以上，我采取的理解是，顺应“道”则可以获得另一种自由。自我与自然融为一体，使得自我消弭，而汇入更深刻的道之中。自我追随于道，使得自我因循着道的展开而发展，达到自我所能达到的最佳状态。自我背离道的行为只会带来痛苦和窒塞。
庄子提出逍遥，逍遥是无矛盾地自由地生活于世界上。逍遥的基础是齐物，齐物是超越万物之间的差别，视万物为一体(天地与我并生，万物与我为一)。自我全然融汇于自然，则基于自我的是非、善恶、好恶等判断统统不存。因此，自我就成为自然宏大运转的一部分，在自然中“饱食而遨游，泛若不系之舟，虚而遨游者也”。
庄子对人为干扰自然状态也是极其反对的。《庄子·马蹄》中以马喻人，认为人的本性都受于天，其性质独一无二，应当尽量使其舒展保全(全性葆真)。人为的诸多限制——礼乐、仁义等等是对天性的摧残。这一点与老子相同。
佛教意义上的自由
佛教世界观认为自我是不存在的，是因果关系中的幻影。人之所以痛苦，是因为人有“贪嗔痴”三毒(对喜爱的事物无厌足地追求；对违背心意的事物生出怨恨；是非不分，善恶不明，被贪和嗔支配己身)。人面对痛苦想要规避，面对快乐就想方设法使快乐留存，这些愿力使人一直陷于痛苦中。
佛家还提出六道轮回，即“识”(和“soul”有所区别)会轮回死生，在每一类别中经受因果积欠的福报和罪报。普通人会一直在这个轮回中经受虚妄的烦恼，只有修行才能脱出苦海。
因此，如果不考虑轮回，则佛教的自由是领悟到“色即是空，空即是色”，看到眼前的一切“色”不过是幻影，此时苦乐、悲欢、荣辱不过是浮于自我之上的一些光影，不能使内心激动。自我化作泡影，那么一切就消弭了，不存在了，空了。
我认真考虑过这种自由，此时我(自认为)明白了《卧虎藏龙》中李慕白的心境。“我一度进入了一种很深的寂静，我的周围只有光，时间、空间都不存在了，没有喜悦，相反的，却被一种寂灭的悲哀环绕，这悲哀超过了我能承受的极限………”
生理意义上的自由
从进化心理学、生物学之类的角度讲，人的情绪和感受都是进化适应性的。基因编码了身体的结构。(当然，这不绝对。智人基因的总信息量约是725MB，而大脑中神经元结构(神经元位置分布与突触联系)蕴含的信息量约10TB。这个“解压缩”过程中，环境信息提供了大量的参数乃至代码) 智能建立在基因提供的硬件系统之上，有独立演化的能力，如同在基因硬件上写代码，这些“代码”的总称叫做“图示”(schema)，是一种心理结构。本能则是建立在硬件之上的快速算法(类似于汇编语言，和硬件嵌套)，维持生理功能，产生情感和一些基本动机。
身心冲突的种种情形，带来痛苦、怨愤、不安、无力，代表着不自由。自由可以有两种情形——智能支配本能；智能与本能相谐，融而为心智。 智能支配本能大约是一个纯理想的情形，不太可能实现。
古脑皮(从圆口纲动物开始产生的脑结构)在人脑中形成边缘系统，操纵最深层的情感，已经深深根植于脑结构。前额叶产生高级认知功能，则是很晚近的事件。智人与已经是其他物种的祖先之间，差距真的很小。
多巴胺中脑皮层通路从腹侧被盖区延伸到背外侧前额叶，调控逻辑思维(多巴胺不足时，思维容易失拟合，找不出规律；多巴胺过多，则会过拟合，看到很多其实不存在的神秘规律)，大概也体现出智能的受制地位。
从意识层的角度看，意识对于信息的处理能力有限，本能处理了绝大部分事务(Khaniman所提的系统一、系统二)。而智能所服务的对象——种种动机、情感也大多来自于本能(也有一些例外，比如被诛十族的方孝孺)。智能不可能彻底独立开去。
智能与本能相和谐是可能实现的。
本能遵循一定的规律——多巴胺学习的即时差分算法，对糖、油脂、生殖的奖励，对社会帮助和情感支持的需要等等。这些规律可以被发掘，随后加以利用。无数热门心理学书籍，大抵都在服务于这个目的。
在本能规律的基础上，一些特定的行为可以帮助智能调节本能。佛教“八正道”(通往解脱的八条路，对应产生禅修的八种方法，以实现“戒定慧”三个目的)中，有“正定”(属于修定)和“正念”(属于修慧)。前者意味着停止思绪和想象，后者意味着观察自己的内心而不作评价。这两种修行能够帮助人认清/摆脱本能的烦扰，从而获得平静和智慧。从生理的角度看，禅修入定后，大脑前额叶部分功能会下线，导致自我批判、时间空间感知等功能暂时消失，此时脑内澄然，物我相融。更强的手段是通过现代技术手段(药物、电磁刺激等)直接干预生理过程。
至于极少数人，比如乔布斯、亚历山大大帝、特斯拉，其精神力量无比强大。为了一个目标，其身心无比集中，这需要天赋，也需要足够强烈的渴望。但是一旦本能充分调动起来为智能目标服务，其可能性往往惊人。
信息组合意义上的自由
从更极端的角度看，不再关注生理的部分，而单纯视人的精神为一个主体(譬如缸中之脑)，则颅内模拟的一切不过是信息组合。从这个意义上讲，信息量和信息的组合方式决定了可能性空间。
那么自由就是一种创造世界的自由。这种自由几乎相当于数学家提出各异的公理，并在各自的公理之上演绎，形成一系列不同的体系，唯一的限制大概是人脑的算力。
虚构文学创作(典型如乌有史)可以视为对这种自由的实践，在未发生的、虚构的世界里驰骋，从一种可能性跨越到另一种可能性。此时世界变成信息的组合——像是Matrix里面的世界由代码构成。那么通过思考可以完成信息的组合搭建，获得绝对的自由。
这篇文章的trigger来自读先秦诸子时候的琐碎思考。最初试图对个人意义上的自由进行一个随想，谁知笔不遂人心，内容逐渐扩大，超出我知识的边界，已经无法驾驭。因此留下许多问题，以供抛砖引玉，或供饭后清谈，未为不可。
我学艺不精，对于各家观点都只知道一鳞半爪，不过是凭脑海中仅有的概念意淫，所述者一概是一家之言。不知羞地说，这倒也算是对“自由”的某一种实践。
后续胡言：
既然是探讨个人意义上的自由，那就要下一个定义：什么是个人？什么是个人意义上的自由？
首先是人的定义。
从心理学的角度看，随着受损的程度变化，人格障碍可以划分为三类：神经症(人格冲突)、边缘型人格(人格残缺)、精神病(人格崩塌，此时已经丧失现实检验能力)。这三种类别的差异也有生理学基础。如果认为有一个精神意义上的“我”，那么在“我”受损的光谱上，定义的边界在哪里呢？ 如果从生理上定义人，那就更复杂。裂脑人实验早就挑战了对于人的定义，人从来不是“individual“。
再者，何为个人意义上的自由？
从人内心来看，
一个主体(自我意识)面对种种刺激而疲于应对，困惑于无数涌动的情感欲望造成的冲突
内心时时呈现多主体的状态——可以描述为诸多思想、情绪和感受都指向不同的方向。俾斯麦曾经抱怨，有一千个自己在心中纠缠(大意)，大概就是一种具象表现。
内心的图示受到局限，也就是说，精神世界的空间有限，受制于生活的此时此刻。
这三种状态似乎可以定义为不自由。
从外界来看，人囿困于有限的能力，而不能遂行意志，又是一种不自由。
但如果个体对自己的存在状态感到满意，并不认为自己处于不自由，那又怎样？
我的哲学基础过于薄弱，想到这里，思绪断绝，暂时无可继续。这里不过都是随想罢了。还请各位朋友不吝赐教。
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