我們該怎麼做？是接受自由主義的教條，相信隻要把權力交給所有個體選民或顧客，就能得到最好的結果，還是拒絕個人主義，沿著傳統文化的方向，把權力交給某些群體，走一條集體共同判斷的路？然而，這樣的解決方案隻是讓我們從“個體無知”的刀山，掉進“群體偏見”的火海。在狩獵采集部落、鄉間聚落，甚至城市小區，都還有可能共同思考大家麵對的問題，但我們現在麵對的是全球性問題，而我們並沒有一個全球性的社群。不論是臉譜網、民族主義或宗教，距離建立這樣的社群還有遙遠的距離。所有現存的人類群體，都還隻是一心追求自己的利益，而非理解全球的真相和真理。不論是美國人、中國人還是伊斯蘭教或印度教教徒，都無法建構“全球社群”，於是他們各自對現實的詮釋也就難以令所有人信服。
我們該放棄嗎？人類會不會就是無法理解真相、不可能追求正義公平？我們是否已經進入後真相時代？
注釋
[1]Greene, Moral Tribes, op.cit.; Robert Wright, The Moral Animal (New York: Pantheon, 1994).
[2]Kely Timmerman, Where Am I Wearing?: A Global Tour of the tries, Factories, and People That Make Our Clothes (Hoboken: Wiley, 2012); Kely Timmerman, Where Am I Eating?: An Advehrough the Global Food Ey (Hoboken: Wiley, 2013).
[3]Reni Eddo-Lodge, Why I Am No Loalking to White People About Race (London: Bloomsbury, 2017); Ta-Nehisi Coates, Between the World and Me (Melbourext Publishing pany, 2015).
[4]Josie Ensor, ‘“Everyone in Syria Is Bad Now”, Says UN War Crimes Procutor as She Quits Post’, New York Times, 17 August 2017, http:brbr.telegraph.co.ukbrnewsbr2017br08br07breveryone-syria-bad-now-says-un-war-crimes-procutor-quits-postbr, accesd 18 October 2017.
[5]例如，參見：Helena Smith, ‘Shog Images of Drowned Syrian Boy Shic Plight ees’, Guardian, 2 September 2015, https:brbr.theguardian.brworldbr2015brpbr02brshog-image-of-drowned-syrian-boy-shows-tragic-plight-ees, accesd 18 October 2017.
[6]T.Kogut and I.Ritov, ‘The singularity effect of identified victims in parate and joint evaluations’, anizational Behavior and Human Decision Process 97:2 (2005), 106–16; D.A.Small and G.Loewenstein, ‘Helping a victim or helping the victim: Altruism and identifiability’, Journal of Risk and Uainty 26:1 (2003), 5–16; Greene, Moral Tribes, op.cit., 264.
[7]Russ Alan Prince, ‘Who Rules the World?’, Forbes, 22 July 2013, https:brbr.forbes.brsitesbrrussalanprincebr2013br07br22brwho-rules-the-worldbr#63c9e31d7625, accesd 18 October 2017.