主题：【原创】炮打工业党：《论工业社会及其未来》 -- 万年看客

SIMPLER SOCIAL PROBLEMS HAVE PROVED INTRACTABLE

更简单的社会问题也无法得到解决

136. If anyone still imagines that it would be possible to reform the system in such a way as to protect freedom from technology, let him consider how clumsily and for the most part unsuccessfully our society has dealt with other social problems that are far more simple and straightforward. Among other things, the system has failed to stop environmental degradation, political corruption, drug trafficking or domestic abuse.

136，假如还有人以为可以通过改革的方式保护自由不受技术的侵害，那就让他想想我们的社会在应对远远更加简单直接的其他问题时到底有多么笨拙且往往不成功好了。体系未能制止的问题有很多，比方说环境恶化、政治腐败、贩毒或家庭暴力等等。

137. Take our environmental problems, for example. Here the conflict of values is straightforward: economic expedience now versus saving some of our natural resources for our grandchildren [22] But on this subject we get only a lot of blather and obfuscation from the people who have power, and nothing like a clear, consistent line of action, and we keep on piling up environmental problems that our grandchildren will have to live with. Attempts to resolve the environmental issue consist of struggles and compromises between different factions, some of which are ascendant at one moment, others at another moment. The line of struggle changes with the shifting currents of public opinion. This is not a rational process, or is it one that is likely to lead to a timely and successful solution to the problem. Major social problems, if they get "solved" at all, are rarely or never solved through any rational, comprehensive plan. They just work themselves out through a process in which various competing groups pursing their own (usually short-term) self-interest [23] arrive (mainly by luck) at some more or less stable modus vivendi. In fact, the principles we formulated in paragraphs 100-106 make it seem doubtful that rational, long-term social planning can EVER be successful.

137，以环境问题为例。在这里价值的冲突是直截了当的：是要眼前的经济利益还是为我们的子孙保留一些自然资源[22]。然而，关于这个问题我们从掌权者那里得到的只是一些废话和胡话，而没有得到任何清楚一贯的行动路线。与此同时我们则继续为子孙积累环境问题。解决环境问题的尝试成为不同集团之间的斗争与妥协，有时这边占上风，有时那边占上风。战线随着公众舆论的飘移不定而变化。这不是一个理性的过程，也不能及时且成功地解决问题。大的社会问题，即使能够“解决”，解决方式也很少是理性、全面的计划。各个相互竞争的群体在各自追求（往往是短期的）自身利益的过程中[23]主要凭运气达成了某种多多少少还算稳定的临时解决办法，这样问题就算是得到了解决。实际上，我们在100-106段系统地阐述的原理已经显示了理性长期的社会计划很难成功。

[22]. (Paragraph 137) Here we are considering only the conflict of values within the mainstream. For the sake of simplicity we leave out of the picture "outsider" values like the idea that wild nature is more important than human economic welfare.

【22】（137段）我们这里仅仅考虑主流之内的价值观冲突。为了简化讨论，我们姑且忽略了“非主流”理念的价值观，例如认为野生自然界比人类经济福祉更重要的看法。

[23]. (Paragraph 137) Self-interest is not necessarily MATERIAL self-interest. It can consist in fulfillment of some psychological need, for example, by promoting one's own ideology or religion.

【23】（137段）自身利益未必一定是物质性的，也可能包含特定心理需求的满足，例如通过传播自身信仰的宗教或意识形态来获得满足感。

138. Thus it is clear that the human race has at best a very limited capacity for solving even relatively straightforward social problems. How then is it going to solve the far more difficult and subtle problem of reconciling freedom with technology? Technology presents clear-cut material advantages, whereas freedom is an abstraction that means different things to different people, and its loss is easily obscured by propaganda and fancy talk.

138，因此很显然，即使只解决相对直截了当的社会问题，人类的能力也是十分有限的。那么，人类又怎么能够解决协调自由与技术关系这样远为困难且微妙的问题呢？技术显示的是明确的物质优势，而自由是对不同的人有着不同含义的抽象概念，宣传和花哨的言论很容易掩盖自由的缺失。

139. And note this important difference: It is conceivable that our environmental problems (for example) may some day be settled through a rational, comprehensive plan, but if this happens it will be only because it is in the long-term interest of the system to solve these problems. But it is NOT in the interest of the system to preserve freedom or small-group autonomy. On the contrary, it is in the interest of the system to bring human behavior under control to the greatest possible extent. [24] Thus, while practical considerations may eventually force the system to take a rational, prudent approach to environmental problems, equally practical considerations will force the system to regulate human behavior ever more closely (preferably by indirect means that will disguise the encroachment on freedom.) This isn't just our opinion. Eminent social scientists (e.g. James Q. Wilson) have stressed the importance of "socializing" people more effectively.

139，而且请注意这样一项重要区别：可以想像某一天我们的环境问题（比方说）可以通过一项理性的全面计划得到解决，但这一切只有在解决环境问题符合体系的长期利益时才可能发生。然而保留自由和小群体的自主权却不符合体系的利益。正相反，最大程度地控制人类行为才符合体系的利益。因此出于实际利益的考虑有可能最终迫使体系采取理性且深谋远虑的手段去解决环境问题，但同样的实际考虑却会迫使体系更严格地管制人类的行为（最好是通过能够掩盖其侵蚀自由之举的间接手段）。这不仅仅是我们的看法。杰出的社会科学家们（例如James Q. Wilson）也曾经强调过更有效地“社会化”人民的重要性。

[24]. (Paragraph 139) A qualification: It is in the interest of the system to permit a certain prescribed degree of freedom in some areas. For example, economic freedom (with suitable limitations and restraints) has proved effective in promoting economic growth. But only planned, circumscribed, limited freedom is in the interest of the system. The individual must always be kept on a leash, even if the leash is sometimes long( see paragraphs 94, 97).

【24】（第139段）一个限制条件：在某些领域允许某些指定程度的自由符合体系的利益。例如经济自由（辅之以适当的限制和约束）可以有效地促进经济发展。但只有有计划、有约束、有限制的自由才符合体系利益。个人必须得被拴上绳子，即使绳子有时放得很长（参看94、97段）