And in fact, the converse, how memory affects our perceptions of time and space.

事實上，反之亦然，記憶如何影響我們對時間和空間的感知。

The representations that we build of time and space in the brain form a framework in which we experience the world so that we can collect from the experiences, the memories that we keep.

我們在大腦中建立的時間和空間表象構成了我們體驗世界的框架，這樣我們就能從這些體驗中收集記憶並保存下來。

And at the very same time, those memories that we keep, they're modifying, they're changing the very substance of that framework so that in the future, our next experiences are predicated on that modified framework. And so there's a deep interaction, a fundamental interaction between what our past experiences and how we approach the world to collect new experiences that we turn into memories.

與此同時，我們所保留的那些記憶，也在不斷地修改、改變著這個框架的實質，這樣，在未來，我們的下一次經歷就會以這個修改過的框架為前提。是以，在我們過去的經歷和我們如何接觸世界以收集新的經歷並將其轉化為記憶之間，存在著一種深刻的互動，一種根本性的互動。

One of the things that I feel really privileged for studying neuroscience and in particular memory is that I have an insight into my memory to recognize that I can't fully trust it.

研究神經科學，尤其是記憶，讓我感到非常榮幸的一點是，我對自己的記憶有了深入的瞭解，認識到我不能完全相信它。

I will not argue on the basis of my memory for some set of events happening one way or another. And so if you now grab a bunch of people and you allow those people to have deep beliefs that their memories are knowable and true, those people will interact very differently than another set of people who actually recognize that their memories are not likely to be a good representation of what actually happened or even what you're currently perceiving. So in a human brain, there's just under a hundred billion neurons.

我不會以我的記憶為依據，去爭辯某些事件是以這種或那種方式發生的。是以，如果你現在抓住一群人，讓這些人堅信他們的記憶是可知的、真實的，那麼這些人與另一群人的互動就會非常不同，因為這些人實際上認識到，他們的記憶不可能很好地代表實際發生的事情，甚至不可能代表你目前感知到的事情。在人腦中，有不到一千億個神經元。

One neuron is better or worse able to communicate with the neuron that it's connected to, or one of the 10,000 that it's connected to.

一個神經元與它所連接的神經元或與它所連接的一萬個神經元中的一個神經元進行交流的能力有強有弱。

And those synapses tend to strengthen when they're used repeatedly and effectively.

當這些突觸被反覆有效地使用時，它們往往會得到加強。

And when they're not used repeatedly, or when they're used rarely, or when they're used in a mistimed manner, then those synapses tend to weaken. And the strengthening and the weakening of those synapses is an active biochemical process that makes those adjustments.

當它們不被反覆使用，或很少被使用，或被錯誤地使用時，這些突觸就會減弱。這些突觸的加強和減弱是一個活躍的生化過程，會產生這些調整。

And when those adjustments persist, that's what we call memory.

當這些調整持續存在時，這就是我們所說的記憶。

And when those memories persist across different classes of information and across different brain areas, that's what we call a mindset.

當這些記憶在不同的資訊類別和不同的大腦區域中持續存在時，這就是我們所說的思維模式。

Cognitive psychologists knew very long ago that mindset was really crucial to how we not only perceive the world, but even how we remember things from the world. So I'll give you a concrete example.

認知心理學家很早以前就知道，心態不僅對我們如何感知世界，甚至對我們如何記住世界上的事物都至關重要。所以，我給你舉一個具體的例子。

Endel Tulving proposes what he calls an exphoric model of memory.

恩代爾-圖爾文提出了他所謂的外顯記憶模型。

When you remember something, there's actually an interaction of three crucial things.

當你記住一件事時，實際上有三個關鍵因素相互作用。

What you know, the mindset you come to try to remember from, and the cues that are used for the recollection.

你所知道的、你試圖回憶的心態，以及用於回憶的線索。

And so those three are fundamentally and intimately intertwined.

是以，這三者從根本上緊密相連。

You can't recollect one without the other, in a sense. So the fundamental fact is that when we experience the world, when we have thoughts, we're using our brains.

從某種意義上說，兩者缺一不可。所以，最基本的事實是，當我們體驗世界，當我們有思想的時候，我們在使用我們的大腦。

And the brain is a self-organizing system.

而大腦是一個自組織系統。

Through its own use, it gets modified.

通過自身的使用，它得到了修改。

We're not simply reproducing what it is that we had experienced.

我們不是在簡單地複製我們曾經的經歷。

We're reconstructing.

我們正在重建。

We are building a new experience, and we tend to build those experiences according to the stories that make sense to our minds. Even at the level of perception, we can all experience what would appear to be the same thing.

我們正在構建一種新的體驗，而我們往往會根據我們頭腦中的故事來構建這些體驗。即使在感知的層面上，我們都能體驗到看似相同的事物。

For example, look out the window or look down the street.

例如，看看窗外或街上。

Everyone will focus their attention on different aspects of what's available for them to recollect.

每個人都會把注意力集中在可供回憶的不同方面。

And so naturally, we even have a different recording of the actual events.

是以，自然而然地，我們甚至對實際事件有了不同的記錄。

Then when we retell these stories and recount them, we reconstruct those events from what we remember, from the fragments of our memory, and we build stories around our mindset.

然後，當我們複述和講述這些故事時，我們會根據記憶中的片段重新構建這些事件，並圍繞我們的思維模式構建故事。

And the stories are triggered by, of course, the cues that we're using to retell those stories. So at the end of the day, many of us and many of the things that we engage in seek to come to an understanding of what I would call truth.

當然，這些故事是由我們用來複述這些故事的線索觸發的。是以，歸根結底，我們中的許多人和我們所從事的許多事情，都在尋求對我所說的真相的理解。

Something that we can all agree on and recognize as being meaningful and honest and universal.

我們都能達成共識，承認它是有意義的、誠實的和普遍的。

And so how do you accomplish that?

那麼如何做到這一點呢？

Well, by recognizing that we all have access to that truth, that we all have a distorted perception, and we will have later a distorted understanding and recollection of the perception called memory. And if you fundamentally believe that, it demands that you act in the world with a certain sense of humility and empathy for others.

那麼，通過認識到我們每個人都能接觸到這一真理，我們每個人都有一種扭曲的感知，我們以後會對這種感知有一種扭曲的理解和回憶，這種理解和回憶被稱為記憶。如果你從根本上相信這一點，那就要求你在世界上行事時要有一定的謙卑感和對他人的同情。

If you are open to listening, if you're open to self-correction, and of course you should be because you know that you can't know.

如果你願意傾聽，如果你願意自我糾正，當然你應該這樣做，因為你知道你不可能知道。

So when new evidence appears, when a new point of view appears, by being ready to consider it, by being mindful of what is available to understand, we have a chance at least to converge not on what I think is right or what you think is right, but what actually might be true.

是以，當新的證據出現時，當新的觀點出現時，我們只要做好考慮它的準備，注意瞭解現有的情況，我們至少有機會不是在我認為正確或你認為正確的問題上達成一致，而是在實際上可能是正確的問題上達成一致。