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这本书的核心纲领是伯林的价值多元论,即他的这种信念：人所追求的价值不仅是多元的,而且有时是互不相容的;这不仅适用于整个文化即价值体系的层面,而且适用于某一特殊文化或个体的价值。各种一元论宗教与政治意识形态的一个基本特征是,声称得救的道路只有一条,正确的生活方式只有一个,真正的价值结构只有一个。正是这种主张,当得到狂热的表达时,导致原教旨主义、迫害与不宽容。多元主义要预防的就是这种危险。它是自由主义与宽容之源：不仅仅是那种等待错误被改正的不稳定的宽容,而且是那种深刻的、持久的宽容,这种宽容接受并欢迎那些与我们自己所奉行的生活见解根本不同的生活见解。 《四论》还充满着其他的闪光点,包括在《历史的不可避免性》中对历史主义与决定论的毁灭性批判,在《两种自由概念》中对“积极”与“消极”自由的著名讨论,以及在《穆勒与生活的目的》中对穆勒思想的内在紧张的检视。它是我所读过的最丰富且最富人情味的作品之一,它当之无愧地成为经典。 也就是说,现在篡改它简直是lèsemajesté(大不敬)。但很快我们就会明白,作者自己在一开始就非常热切地期望对它进行扩充,我觉得我自己只是把这个过程推进到其逻辑终点而已。 在我对《四论》的评论中,我把多元主义而不是自由主义当做重心,对此我并不想辩解什么,虽然其他人的着重点可能正好相反。伯林的多元主义对我来说似乎是个更深刻与更具原创性的命题,这并不是否认他的那种自由主义或内在于这种自由主义的人性观的不可或缺;依这种人性观,在不可公度地多样化的可能性中,选择的自由是核心的。的确,多元主义与自由主义,伯林哲学视野中的这两个主导性因素(有时被恰当地称作“自由多元主义”),是相互依存与相互支撑的,而且我有时想把这本论文集的题目改作《自由与多样性》;但是,奥卡姆式的律令——被呼应众所周知的早先标题的实用欲望所加强——最终占了上风。 《自由五论》： 事情还得从林内与斯塔沃斯关于伯林的谈话开始。 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