Paul Bloom: Can prejudice ever be a good thing?

Prevoditelj: Anja Kolobarić Recezent: Ivan Stamenković

When we think about prejudice and bias,

Kad razmišljamo o predrasudama i pristranostima,

we tend to think about stupid and evil people

obično nam na pamet padnu glupi, zli ljudi

doing stupid and evil things.

koji rade glupe i zlonamjerne stvari.

And this idea is nicely summarized

Ovu je ideju lijepo sažeo

by the British critic William Hazlitt,

britanski kritičar William Hazlitt

who wrote, "Prejudice is the child of ignorance."

koji je napisao: "Predrasuda je plod neznanja."

I want to try to convince you here

Ja vas želim uvjeriti da je ova ideja

that this is mistaken.

pogrešna.

I want to try to convince you

Želim vas uvjeriti da su

that prejudice and bias

predrasude i pristranosti

are natural, they're often rational,

prirodne, često racionalne,

and they're often even moral,

pa čak i moralne.

and I think that once we understand this,

Kad to jednom shvatimo,

we're in a better position to make sense of them

bolje ćemo ih razumjeti

when they go wrong,

kada pođu krivo,

when they have horrible consequences,

kada počnu imati užasne posljedice

and we're in a better position to know what to do

i znat ćemo se bolje snaći

when this happens.

kada se to dogodi.

So, start with stereotypes. You look at me,

Krenimo sa stereotipima. Pogledate me,

you know my name, you know certain facts about me,

znate mi ime, znate određene stvari o meni

and you could make certain judgments.

i možete donositi određene zaključke.

You could make guesses about my ethnicity,

Možete nagađati moju etničku pripadnost,

my political affiliation, my religious beliefs.

političku opredijeljenost, vjerska uvjerenja.

And the thing is, these judgments tend to be accurate.

Ovi su zaključci često i ispravni.

We're very good at this sort of thing.

Dobri smo u takvim stvarima,

And we're very good at this sort of thing

a to je zbog toga što

because our ability to stereotype people

naša sposobnost stereotipiziranja ljudi

is not some sort of arbitrary quirk of the mind,

nije neki proizvoljni hir uma,

but rather it's a specific instance

već specifičan primjer

of a more general process,

jednog općenitijeg procesa,

which is that we have experience

a to su naša iskustva sa

with things and people in the world

stvarima i ljudima u svijetu

that fall into categories,

koja spadaju u kategorije

and we can use our experience to make generalizations

i svoje iskustvo možemo koristiti za generaliziranje

about novel instances of these categories.

o novim primjerima ovih kategorija.

So everybody here has a lot of experience

Svi mi imamo puno iskustva

with chairs and apples and dogs,

sa stolicama, jabukama i psima

and based on this, you could see

i na temelju toga, možete vidjeti

unfamiliar examples and you could guess,

nepoznate primjere i možete pretpostavljati,

you could sit on the chair,

možete sjesti na stolicu,

you could eat the apple, the dog will bark.

jesti jabuku, pas će zalajati.

Now we might be wrong.

Mogli bismo biti u krivu.

The chair could collapse if you sit on it,

Stolica bi se mogla urušiti pod nama,

the apple might be poison, the dog might not bark,

jabuka može biti otrovna, pas ne mora zalajati.

and in fact, this is my dog Tessie, who doesn't bark.

U biti, ovo je Tessie, moj pas koji ne laje.

But for the most part, we're good at this.

Ali u većini slučajeva ovo nam ide.

For the most part, we make good guesses

Uglavnom radimo dobre pretpostavke

both in the social domain and the non-social domain,

i na društvenom i na nedruštvenom

and if we weren't able to do so,

području, a da nismo u stanju

if we weren't able to make guesses about new instances that we encounter,

stvarati pretpostavke o novim primjerima na koje nailazimo,

we wouldn't survive.

ne bismo preživjeli.

And in fact, Hazlitt later on in his wonderful essay

U biti, Hazlitt se kasnije u svom krasnom eseju

concedes this.

složio s ovim.

He writes, "Without the aid of prejudice and custom,

Napisao je: "Bez pomoći predrasuda i običaja

I should not be able to find my way my across the room;

ne bih se mogao snaći u sobi,

nor know how to conduct myself in any circumstances,

niti se znati ponašati u bilo kakvim okolnostima,

nor what to feel in any relation of life."

niti znati kako se osjećati u bilo kakvom životnom odnosu.

Or take bias.

Promotrimo sad pristranosti.

Now sometimes, we break the world up into

Nekada svijet podijelimo na

us versus them, into in-group versus out-group,

"nas" i "njih", jedna grupa protiv druge

and sometimes when we do this,

i nekada kada to činimo,

we know we're doing something wrong,

znamo da radimo nešto krivo i

and we're kind of ashamed of it.

sramimo se toga.

But other times we're proud of it.

Ali nekada se i ponosimo time.

We openly acknowledge it.

Otvoreno to priznajemo.

And my favorite example of this

Moj omiljeni primjer ovoga

is a question that came from the audience

odnosi se na pitanje iz publike

in a Republican debate prior to the last election.

na republikanskoj debati prije prošlih izbora.

(Video) Anderson Cooper: Gets to your question,

(Video) Anderson Cooper: Odgovara na pitanja,

the question in the hall, on foreign aid? Yes, ma'am.

pitanje u dvorani, za inozemnu pomoć? Da, gospođo?

Woman: The American people are suffering

Žena: Amerikanci trenutno pate

in our country right now.

u našoj zemlji.

Why do we continue to send foreign aid

Zašto uporno šaljemo inozemnu pomoć

to other countries

drugim državama

when we need all the help we can get for ourselves?

kad i mi sami trebamo svu moguću pomoć?

AC: Governor Perry, what about that?

AC: Guverneru Perry, zašto?

(Applause)

(Pljesak)

Rick Perry: Absolutely, I think it's—

Rick Perry: Apsolutno, mislim da je —

Paul Bloom: Each of the people onstage

Paul Bloom: Svatko od ljudi na

agreed with the premise of her question,

pozornici složio se s premisom njenog pitanja,

which is as Americans, we should care more

a to je da kao Amerikanci trebamo

about Americans than about other people.

više brinuti o nama nego o drugima.

And in fact, in general, people are often swayed

Općenito, ljude često ponesu

by feelings of solidarity, loyalty, pride, patriotism,

osjećaji solidarnosti, vjernosti, ponosa, domoljublja

towards their country or towards their ethnic group.

prema vlastitoj zemlji ili etničkoj skupini.

Regardless of your politics, many people feel proud to be American,

Bez obzira na vaša politička uvjerenja, mnogi su ponosni što su

and they favor Americans over other countries.

Amerikanci i preferiraju Ameriku.

Residents of other countries feel the same about their nation,

Stanovnici drugih država isto to misle o svojoj naciji,

and we feel the same about our ethnicities.

a ista je stvar i s nacionalnostima.

Now some of you may reject this.

Neki od vas se možda ne slažu.

Some of you may be so cosmopolitan

Neki su možda toliki kozmopoliti

that you think that ethnicity and nationality

da misle da etnička pripadnost i nacionalnost

should hold no moral sway.

nemaju utjecaja na moral.

But even you sophisticates accept

Ali čak i vi sofisticirani prihvaćate

that there should be some pull

da bi trebalo biti nekog povlačenja

towards the in-group in the domain of friends and family,

prema vlastitoj grupi u domeni prijatelja i obitelji,

of people you're close to,

prema bliskim ljudima,

and so even you make a distinction

čak i vi pravite razlike

between us versus them.

između vas i njih.

Now, this distinction is natural enough

Ova je distinkcija prirodna

and often moral enough, but it can go awry,

i često i moralna, ali može poći krivo i

and this was part of the research

upravo je to bio dio istraživanja

of the great social psychologist Henri Tajfel.

velikog socijalnog psihologa Henrija Tajfela.

Tajfel was born in Poland in 1919.

Tajfel je rođen u Poljskoj 1919.

He left to go to university in France,

Studirao je u Francuskoj jer mu nije

because as a Jew, he couldn't go to university in Poland,

bilo dozvoljeno studirati u Poljskoj jer je bio Židov.

and then he enlisted in the French military

Tada se pridružio francuskoj vojsci

in World War II.

u Drugom svjetskom ratu.

He was captured and ended up

Zarobljen je i završio je

in a prisoner of war camp,

kao zatočenik u ratnom kampu i

and it was a terrifying time for him,

bilo je to užasno razdoblje za njega

because if it was discovered that he was a Jew,

jer da se otkrilo da je Židov,

he could have been moved to a concentration camp,

premjestili bi ga u koncentracijski logor,

where he most likely would not have survived.

a tamo vrlo vjerojatno ne bi preživio.

And in fact, when the war ended and he was released,

Kad je rat završio, a on oslobođen,

most of his friends and family were dead.

većina njegovih prijatelja i obitelji bila je mrtva.

He got involved in different pursuits.

Uključio se u različite aktivnosti.

He helped out the war orphans.

Pomagao je ratnoj siročadi,

But he had a long-lasting interest

no imao je trajni interes za

in the science of prejudice,

znanost o predrasudama.

and so when a prestigious British scholarship

Kad je otvoren natječaj za prestižnu britansku stipendiju

on stereotypes opened up, he applied for it,

o stereotipima, prijavio se

and he won it,

i dobio ju je,

and then he began this amazing career.

i započeo svoju sjajnu karijeru.

And what started his career is an insight

Njegovu je karijeru pokrenula spoznaja

that the way most people were thinking

da većina ljudi o Holokaustu razmišlja

about the Holocaust was wrong.

na pogrešan način.

Many people, most people at the time,

Mnogi ljudi, većina njih u to vrijeme,

viewed the Holocaust as sort of representing

na Holokaust je gledalo kao na nešto što

some tragic flaw on the part of the Germans,

predstavlja tragičnu manu Nijemaca,

some genetic taint, some authoritarian personality.

neku genetičku mrlju, neku autoritarnu osobnost.

And Tajfel rejected this.

Tajfel je to odbacio.

Tajfel said what we see in the Holocaust

Rekao je da on Holokaust vidi kao

is just an exaggeration

tek preuveličavanje

of normal psychological processes

normalnih psiholoških procesa

that exist in every one of us.

koji postoje u svima nama.

And to explore this, he did a series of classic studies

Kako bi to istražio, proveo je serije klasičnih studija

with British adolescents.

na britanskim adolescentima.

And in one of his studies, what he did was he asked

U jednoj od njegovih studija

the British adolescents all sorts of questions,

pitao ih je svakvakva pitanja

and then based on their answers, he said,

i na osnovu njihovih odgovora, rekao:

"I've looked at your answers, and based on the answers,

"Proučio sam tvoje odgovore i na osnovu njih

I have determined that you are either" —

utvrdio sam da si ti ili" --

he told half of them —

polovici je rekao --

"a Kandinsky lover, you love the work of Kandinsky,

"obožavatelj Kandinskyja, voliš njegov rad

or a Klee lover, you love the work of Klee."

ili obožavatelj Kleeja i njegovog rada."

It was entirely bogus.

Bilo je to posve lažno.

Their answers had nothing to do with Kandinsky or Klee.

Njihovi odgovori nisu imali nikakve veze s njima.

They probably hadn't heard of the artists.

Vjerojatno nikad nisu ni čuli za njih.

He just arbitrarily divided them up.

On ih je samo proizvoljno podijelio.

But what he found was, these categories mattered,

No otkrio je da su ove kategorije važne, pa kad je kasnije

so when he later gave the subjects money,

ispitanicima davao novac,

they would prefer to give the money

radije su davali taj novac

to members of their own group

članovima vlastite grupe

than members of the other group.

nego članovima one druge.

Worse, they were actually most interested

Čak su bili voljni uspostavljati

in establishing a difference

razliku

between their group and other groups,

između svoje i drugih grupa,

so they would give up money for their own group

pa bi odbijali novac za vlastitu grupu

if by doing so they could give the other group even less.

ako bi na taj način druga grupa dobila još manje.

This bias seems to show up very early.

Ova se pristranost vrlo rano pojavljuje.

So my colleague and wife, Karen Wynn, at Yale

Moja kolegica i supruga Karen Wynn na Yaleu

has done a series of studies with babies

odradila je serije studija s

where she exposes babies to puppets,

bebama gdje ih je izložila igračkama

and the puppets have certain food preferences.

koje su imale određene hranidbene preferencije.

So one of the puppets might like green beans.

Jedna je možda voljela mahune.

The other puppet might like graham crackers.

Druga petit-kekse.

They test the babies own food preferences,

Testirali su bebine hranidbene preferencije

and babies typically prefer the graham crackers.

i one obično preferiraju petit-kekse.

But the question is, does this matter to babies

Pitanje je, ima li to veze s načinom na koji se

in how they treat the puppets? And it matters a lot.

bebe odnose prema igračkama? Da, i to velike.

They tend to prefer the puppet

Preferirale su igračke

who has the same food tastes that they have,

s istim ukusom u hrani,

and worse, they actually prefer puppets

pa i gore, preferirale su igračke

who punish the puppet with the different food taste.

koje bi kažnjavale one s drugačijim ukusom.

(Laughter)

(Smijeh)

We see this sort of in-group, out-group psychology all the time.

Ovu psihologiju pripadnosti i nepripadnosti grupi stalno viđamo.

We see it in political clashes

U političkim sukobima

within groups with different ideologies.

unutar grupa s različitim ideologijama.

We see it in its extreme in cases of war,

U ekstremnim slučajevima ratova u

where the out-group isn't merely given less,

kojima se onima koji su izvan grupe ne daje samo manje

but dehumanized,

nego ih se i dehumanizira,

as in the Nazi perspective of Jews

kao u nacističkom viđenju Židova

as vermin or lice,

kao štetočine ili ušiju

or the American perspective of Japanese as rats.

ili američko viđenje Japanaca kao štakora.

Stereotypes can also go awry.

I stereotipi mogu poći krivo.

So often they're rational and useful,

Često su racionalni i korisni,

but sometimes they're irrational,

ali nekad su iracionalni,

they give the wrong answers,

daju nam krive odgovore,

and other times

a nekada

they lead to plainly immoral consequences.

jednostavno vode do nemoralnih posljedica.

And the case that's been most studied

Po tom pitanju najčešće se proučava

is the case of race.

rasa.

There was a fascinating study

U fascinantnoj studiji koja

prior to the 2008 election

je prethodila izborima 2008.

where social psychologists looked at the extent

socijalni psiholozi proučavali su razine

to which the candidates were associated with America,

do kojih kandidati asociraju na Ameriku,

as in an unconscious association with the American flag.

baš kao što nam to nesvjesno čini američka zastava.

And in one of their studies they compared

U jednoj od studija

Obama and McCain, and they found McCain

uspoređivali su Obamu i McCaina i otkrili

is thought of as more American than Obama,

da McCaina smatraju "američkijim" od Obame

and to some extent, people aren't that surprised by hearing that.

i do određene razine, ljude to ne iznenađuje.

McCain is a celebrated war hero,

McCain je slavljeni ratni heroj

and many people would explicitly say

i mnogi bi izravno rekli

he has more of an American story than Obama.

da je njegova priča "američkija" od Obamine.

But they also compared Obama

No uspoređivali su Obamu

to British Prime Minister Tony Blair,

i s britanskim premijerom Tonyjem Blairom

and they found that Blair was also thought of

i otkrili da i Blaira smatraju

as more American than Obama,

"američkijim" od Obame,

even though subjects explicitly understood

čak i unatoč tome što su ispitanici bili

that he's not American at all.

svjesni činjenice da on uopće nije Amerikanac.

But they were responding, of course,

Naravno, njihovi su odgovori

to the color of his skin.

bili uvjetovani njegovom bojom kože.

These stereotypes and biases

Ovi stereotipi i pristranosti

have real-world consequences,

imaju posljedice u stvarnom

both subtle and very important.

svijetu, i suptilne i važne.

In one recent study, researchers

U jednoj novijoj studiji istraživači su

put ads on eBay for the sale of baseball cards.

postavili reklame na eBay za prodaju baseball karata.

Some of them were held by white hands,

Neke od karata držale su bjelačke ruke,

others by black hands.

a druge crnačke.

They were the same baseball cards.

Radilo se o istim kartama.

The ones held by black hands

One koje su držale crnačke

got substantially smaller bids

ruke licitirane su za značajno manje novca

than the ones held by white hands.

od onih koje su držale bjelačke ruke.

In research done at Stanford,

U istraživanju na Stanfordu

psychologists explored the case of people

psiholozi su proučavali slučajeve ljudi

sentenced for the murder of a white person.

osuđene za ubojstvo bijelca.

It turns out, holding everything else constant,

Ispada da, ukoliko je sve ostalo isto,

you are considerably more likely to be executed

prije će vas pogubiti ukoliko izgledate

if you look like the man on the right

poput čovjeka na desnoj strani

than the man on the left,

nego ovoga na lijevoj.

and this is in large part because

Razlog za to je što

the man on the right looks more prototypically black,

čovjek na desnoj strani izgleda kao prototipni crnac,

more prototypically African-American,

odnosno kao Afroamerikanac,

and this apparently influences people's decisions

a to utječe na naše odlučivanje

over what to do about him.

o tome što ćemo s njim.

So now that we know about this,

Sada kad to znamo,

how do we combat it?

kako se boriti s tim?

And there are different avenues.

Imamo različite načine.

One avenue is to appeal

Jedan od njih nalaže da se

to people's emotional responses,

pozivamo na emocionalne reakcije ljudi,

to appeal to people's empathy,

na njihovu empatiju,

and we often do that through stories.

a to često činimo kroz priče.

So if you are a liberal parent

Ukoliko ste liberalan roditelj

and you want to encourage your children

i želite da vaša djeca

to believe in the merits of nontraditional families,

vjeruju u vrijednosti nekonvencionalnih obitelji,

you might give them a book like this. ["Heather Has Two Mommies"]

dat ćete im npr. ovo: ["Heather ima dvije mame".]

If you are conservative and have a different attitude,

Ako ste konzervativni i imate

you might give them a book like this.

drukčije stavove, dat ćete im ovo:

(Laughter) ["Help! Mom! There Are Liberals under My Bed!"]

(Smijeh) ["Upomoć! Liberalci pod krevetom!"]

But in general, stories can turn

Uglavnom, priče mogu pretvoriti

anonymous strangers into people who matter,

anonimne strance u ljude koji su bitni,

and the idea that we care about people

a ideja da marimo za ljude kad se na njih

when we focus on them as individuals

usredotočimo kao na pojedince

is an idea which has shown up across history.

ideja je koja se dokazala tijekom povijesti.

So Stalin apocryphally said,

Staljin je navodno izjavio:

"A single death is a tragedy,

„Smrt jednog čovjeka je tragedija,

a million deaths is a statistic,"

smrt milijuna je statistika."

and Mother Teresa said,

Majka Terezija rekla je

"If I look at the mass, I will never act.

"Pogledam li mnoštvo, nikad se neću pokrenuti.

If I look at the one, I will."

Pogledam li pojedinca, hoću!"

Psychologists have explored this.

Psiholozi su ovo istraživali.

For instance, in one study,

Npr., u jednoj studiji

people were given a list of facts about a crisis,

ljudima je dan popis činjenica o krizi

and it was seen how much they would donate

i pratilo se koliko bi donirali

to solve this crisis,

da riješe krizu,

and another group was given no facts at all

a drugoj grupi nisu dane nikakve činjenice,

but they were told of an individual

već im je ispričana priča o pojedincu,

and given a name and given a face,

dano im je ime i lice i

and it turns out that they gave far more.

ispada da su oni donirali puno više.

None of this I think is a secret

Ne mislim da je ovo tajna

to the people who are engaged in charity work.

za ljude uključene u dobrotvorni rad.

People don't tend to deluge people

Oni ne zamaraju ljude

with facts and statistics.

činjenicama i statistikama.

Rather, you show them faces,

Pokazujete im lica,

you show them people.

pokazujete im ljude.

It's possible that by extending our sympathies

Moguće je da se povećanjem naših simpatija

to an individual, they can spread

prema pojedincu, one mogu proširiti

to the group that the individual belongs to.

na cijelu grupu kojoj pojedinac pripada.

This is Harriet Beecher Stowe.

Ovo je Harriet Beecher Stowe.

The story, perhaps apocryphal,

Priča, možda lažna,

is that President Lincoln invited her

kaže da ju je predsjednik Lincoln pozvao

to the White House in the middle of the Civil War

u Bijelu kuću usred Građanskog rata

and said to her,

i rekao joj:

"So you're the little lady who started this great war."

"Ti si djevojka koja je započela ovaj ogroman rat."

And he was talking about "Uncle Tom's Cabin."

Govorio je o "Čiča Tominoj kolibi."

"Uncle Tom's Cabin" is not a great book of philosophy

"Čiča Tomina koliba" nije neka sjajna filozofska

or of theology or perhaps not even literature,

ili teološka knjige, a čak ni književna,

but it does a great job

ali sjajno omogućava ljudima

of getting people to put themselves in the shoes

da se zamisle u koži onih

of people they wouldn't otherwise be in the shoes of,

ljudi u čijoj koži ne bi inače bili:

put themselves in the shoes of slaves.

u koži robova.

And that could well have been a catalyst

To je možda i bio katalizator

for great social change.

za veliku društvenu promjenu.

More recently, looking at America

Nedavno, gledajući Ameriku

in the last several decades,

u zadnjih nekoliko desetljeća,

there's some reason to believe that shows like "The Cosby Show"

imamo razloga vjerovati da su serije poput "Cosby showa"

radically changed American attitudes towards African-Americans,

radikalno promijenili stavove Amerikanaca prema Afroamerikancima,

while shows like "Will and Grace" and "Modern Family"

a serije poput "Will i Grace" i "Moderne obitelji"

changed American attitudes

promijenili su stavove

towards gay men and women.

prema homoseksualcima.

I don't think it's an exaggeration to say

Mislim da ne pretjerujem kad kažem

that the major catalyst in America for moral change

da su ogroman katalizator američke promjene moralnosti

has been a situation comedy.

bili sitcomi.

But it's not all emotions,

Ali nije sve na emocijama i

and I want to end by appealing

želim završiti apelom na

to the power of reason.

moć razuma.

At some point in his wonderful book

U određenom trenutku u svojoj sjajnoj knjizi

"The Better Angels of Our Nature,"

"Bolji anđeli naše prirode"

Steven Pinker says,

Steven Plinker tvrdi da

the Old Testament says love thy neighbor,

Stari Zavjet kaže "voli susjeda svoga",

and the New Testament says love thy enemy,

a Novi "voli neprijatelja svoga",

but I don't love either one of them, not really,

ali zapravo ne volim nijednog,

but I don't want to kill them.

ali ne želim ih ni ubiti.

I know I have obligations to them,

Znam da imam obveze prema njima,

but my moral feelings to them, my moral beliefs

ali moji moralni osjećaji, moralna uvjerenja

about how I should behave towards them,

o tome kako bih se trebao odnositi

aren't grounded in love.

prema njima nisu utemeljeni na ljubavi.

What they're grounded in is the understanding of human rights,

Utemeljeni su na razumijevanju ljudskih prava

a belief that their life is as valuable to them

uvjerenja da je njihov život jednako

as my life is to me,

vrijedan njima kao meni moj,

and to support this, he tells a story

a kako bi podržao ovu tezu, priča priču

by the great philosopher Adam Smith,

značajnog filozofa Adama Smitha,

and I want to tell this story too,

a i ja je želim ispričati,

though I'm going to modify it a little bit

iako ću je malo modificirati

for modern times.

za moderno vrijeme.

So Adam Smith starts by asking you to imagine

Adam Smith počinje tako što od vas traži

the death of thousands of people,

da zamislite smrt tisuća ljudi

and imagine that the thousands of people

i zamislite da su te tisuće ljudi

are in a country you are not familiar with.

u zemlji koja vam nije poznata.

It could be China or India or a country in Africa.

Mogla bi to biti Kina ili Indija ili neka zemlja u Africi.

And Smith says, how would you respond?

Smith pita, kako biste reagirali?

And you would say, well that's too bad,

Vi biste rekli da je to baš šsteta,

and you'd go on to the rest of your life.

i nastavili sa svojim životima.

If you were to open up The New York Times online or something,

Ukoliko to pročitamo online na stranici New York Timesa

and discover this, and in fact this happens to us all the time,

i otkrijemo to, a to nam se zapravo i događa cijelo vrijeme.

we go about our lives.

nastavljamo sa svojim životima.

But imagine instead, Smith says,

Ali zamislite ovo, kaže Smith,

you were to learn that tomorrow

saznate li da će vam sutra

you were to have your little finger chopped off.

odsjeći mali prst.

Smith says, that would matter a lot.

Smith kaže da bi vam to bilo jako bitno.

You would not sleep that night

Ne biste spavali tu noć

wondering about that.

razmišljajući o tome.

So this raises the question:

Postavlja se pitanje:

Would you sacrifice thousands of lives

Biste li žrtvovali tisuće života

to save your little finger?

da spasite svoj mali prst?

Now answer this in the privacy of your own head,

Sami sebi odgovorite na ovo pitanje,

but Smith says, absolutely not,

ali Smith kaže: Nikako,

what a horrid thought.

kakva užasna pomisao.

And so this raises the question,

Postavlja se još jedno pitanje,

and so, as Smith puts it,

kako to Smith kaže:

"When our passive feelings are almost always

"Kad su naši pasivni osjećaji gotovo uvijek

so sordid and so selfish,

tako nepošteni i sebični,

how comes it that our active principles

kako to da bi naši aktivni

should often be so generous and so noble?"

principi često trebali biti velikodušni i plemeniti?

And Smith's answer is, "It is reason,

Smithov odgovor glasi:

principle, conscience.

"Razum, principi, savjest.

[This] calls to us,

Oni nam govore,

with a voice capable of astonishing the most presumptuous of our passions,

glasom sposobnim zadiviti naše najoholije strasti,

that we are but one of the multitude,

da smo mi tek pojedinac u gomili,

in no respect better than any other in it."

koji ni po čemu nije bolji od svih drugih."

And this last part is what is often described

Ovaj zadnji dio često se opisuje kao

as the principle of impartiality.

princip nepristranosti.

And this principle of impartiality manifests itself

Ovaj princip nepristranosti manifestira se

in all of the world's religions,

u svim svjetskim religijama,

in all of the different versions of the golden rule,

u svim različitim verzijama zlatnog pravila

and in all of the world's moral philosophies,

i u svim drugim svjetskim moralnim filozofijama

which differ in many ways

koje se u mnogome razlikuju,

but share the presupposition that we should judge morality

ali dijele istu pretpostavku da moralnost moramo ocjenjivati

from sort of an impartial point of view.

s istog nepristranog gledišta.

The best articulation of this view

Najbolja artikulacija ovog gledišta

is actually, for me, it's not from a theologian or from a philosopher,

za mene nije ona teologova ili filozofova,

but from Humphrey Bogart

već ona Humphreya Bogarta

at the end of "Casablanca."

na kraju "Casablance".

So, spoiler alert, he's telling his lover

Otkrit ću vam detalje filma, govori svojoj ljubavnici

that they have to separate

da se moraju rastati

for the more general good,

za opće dobro

and he says to her, and I won't do the accent,

i kaže joj, neću oponašati naglasak,

but he says to her, "It doesn't take much to see

ali kaže joj: "Ne treba puno da vidiš

that the problems of three little people

da problemi troje malih ljudi

don't amount to a hill of beans in this crazy world."

nisu ništa veći od brežuljka u ovom ludom svijetu."

Our reason could cause us to override our passions.

Zbog razuma bismo mogli prijeći preko strasti.

Our reason could motivate us

Razum bi nas mogao navesti da

to extend our empathy,

proširimo svoju empatiju,

could motivate us to write a book like "Uncle Tom's Cabin,"

da pišemo knjige poput "Čiča Tomine kolibe"

or read a book like "Uncle Tom's Cabin,"

ili da pročitamo tu knjigu.

and our reason can motivate us to create

Razum nas također može motivirati na stvaranje

customs and taboos and laws

običaja i tabua i zakona

that will constrain us

koji će nas ograničavati u

from acting upon our impulses

slijeđenju impulsa

when, as rational beings, we feel

kad, kao razumna bića, osjećamo

we should be constrained.

da nas treba ograničiti.

This is what a constitution is.

To je Ustav.

A constitution is something which was set up in the past

Ustav je nešto što je postavljeno u prošlosti,

that applies now in the present,

a može se primijeniti na sadašnjost,

and what it says is,

a ono što kaže jest,

no matter how much we might to reelect

bez obzira na to koliko bismo željeli izabrati

a popular president for a third term,

popularnog predsjednika i za treći mandat,

no matter how much white Americans might choose

ili na to koliko bi bijelih Amerikanaca

to feel that they want to reinstate the institution of slavery, we can't.

moglo poželjeti obnoviti institut ropstva, ne možemo to učiniti.

We have bound ourselves.

Ograničili smo se.

And we bind ourselves in other ways as well.

Ograničavamo se i na druge načine.

We know that when it comes to choosing somebody

Znamo da kada biramo nekoga za

for a job, for an award,

posao, nagradu,

we are strongly biased by their race,

snažno smo pristrani po pitanju njihove rase,

we are biased by their gender,

spola,

we are biased by how attractive they are,

po stupnju privlačnosti i

and sometimes we might say, "Well fine, that's the way it should be."

nekada kažemo: "Dobro, to tako mora biti."

But other times we say, "This is wrong."

Ali nekada kažemo: "Ovo je pogrešno."

And so to combat this,

Kako bismo se s time borili,

we don't just try harder,

mi ne samo da se više trudimo

but rather what we do is we set up situations

nego stvaramo situacije u kojima

where these other sources of information can't bias us,

nas ovi drugi izvori informacija ne mogu navesti na pristranost,

which is why many orchestras

a zbog toga mnogi orkestri

audition musicians behind screens,

održavaju audicije iza zastora,

so the only information they have

pa je jedina informacija koju imaju

is the information they believe should matter.

ona za koju smatraju da treba biti bitna.

I think prejudice and bias

Smatram da predrasude i pristranosti

illustrate a fundamental duality of human nature.

pokazuju osnovnu dualnost ljudske prirode.

We have gut feelings, instincts, emotions,

Imamo intuiciju, instinkte, emocije

and they affect our judgments and our actions

i oni uvjetuju naše prosudbe i akcije

for good and for evil,

u svrhu dobra ili zla,

but we are also capable of rational deliberation

ali sposobni smo i racionalno promišljati

and intelligent planning,

i inteligentno planirati,

and we can use these to, in some cases,

pa i to u nekim situacijama možemo koristiti

accelerate and nourish our emotions,

kako bismo pospješili i njegovali svoje emocije

and in other cases staunch them.

a u drugima ih očvrsnuli.

And it's in this way

Na taj nam način

that reason helps us create a better world.

razum pomaže stvoriti bolji svijet.

Thank you.

Hvala vam.

(Applause)

(Pljesak)