主题：【原创】炮打工业党：《论工业社会及其未来》 -- 万年看客

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180. The technophiles are taking us all on an utterly reckless ride into the unknown. Many people understand something of what technological progress is doing to us yet take a passive attitude toward it because they think it is inevitable. But we (FC) don't think it is inevitable. We think it can be stopped, and we will give here some indications of how to go about stopping it.

180，技术爱好者们把我们所有的人都绑上了一辆笔直冲向未知世界的战车。许多人已经开始理解了技术进步给我们带来的究竟是什么，但仍然采取消极态度，囚为他们认为这是无法改变的。但是，我们（FC）认为这是可以改变的。我们认为可以制止它，而且在这里我们将提出如何着手制止它的办法。

181. As we stated in paragraph 166, the two main tasks for the present are to promote social stress and instability in industrial society and to develop and propagate an ideology that opposes technology and the industrial system. When the system becomes sufficiently stressed and unstable, a revolution against technology may be possible. The pattern would be similar to that of the French and Russian Revolutions. French society and Russian society, for several decades prior to their respective revolutions, showed increasing signs of stress and weakness. Meanwhile, ideologies were being developed that offered a new world view that was quite different from the old one. In the Russian case, revolutionaries were actively working to undermine the old order. Then, when the old system was put under sufficient additional stress (by financial crisis in France, by military defeat in Russia) it was swept away by revolution. What we propose in something along the same lines.

181，正如我们在第166段宣称的那样，现在的两个主要任务是在工业社会中促进社会紧张与不稳定，以及宣传一种反对技术和工业体系的意识形态。当体系变得足够紧张和不稳定时，一场反对技术的革命就有机会发动了。这一模式将十分类似于法国和俄国革命。在两国各自革命之前的几十年里，法国和俄国社会都显示出了越来越多的紧张与脆弱迹象。同时，提供一个与旧世界完全不同的新世界愿景的意识形态发展了起来。以俄国的情况为例，革命者积极从事于破坏旧秩序的工作。然后当旧体系面临着足够的额外紧张时（法国是财政危机，俄国是军事失败），它就会被革命一扫而光。我们预想的就是这样的道路。

182. It will be objected that the French and Russian Revolutions were failures. But most revolutions have two goals. One is to destroy an old form of society and the other is to set up the new form of society envisioned by the revolutionaries. The French and Russian revolutionaries failed (fortunately!) to create the new kind of society of which they dreamed, but they were quite successful in destroying the existing form of society.

182，大多数革命都有两个,目标，一个目标是摧毁一个旧社会，另一个目标是建立革命者想像的新社会。法国和俄国的革命者没有能够成功地建立他们所梦想的新社会（这是十分幸运的事），但她们非常成功地摧毁了既存社会。

183. But an ideology, in order to gain enthusiastic support, must have a positive ideals well as a negative one; it must be FOR something as well as AGAINST something. The positive ideal that we propose is Nature. That is , WILD nature; those aspects of the functioning of the Earth and its living things that are independent of human management and free of human interference and control. And with wild nature we include human nature, by which we mean those aspects of the functioning of the human individual that are not subject to regulation by organized society but are products of chance, or free will, or God (depending on your religious or philosophical opinions).

185，然而，一种意识形态如想争取到热情支持，除了负面理想外必须还有正面理想，决不能只破不立。我们的正面理想是自然，即野生自然，按照其本来面目运行的地球，不依赖于人类管理、摆脱人类干涉和控制的地球生灵。我们的野生自然也包括人类本性，即不受有组织社会管制、自主运行的个人，成为偶然性或自由意志或上帝（由你的宗教或哲学观念）的产物。

184. Nature makes a perfect counter-ideal to technology for several reasons. Nature (that which is outside the power of the system) is the opposite of technology (which seeks to expand indefinitely the power of the system). Most people will agree that nature is beautiful; certainly it has tremendous popular appeal. The radical environmentalists ALREADY hold an ideology that exalts nature and opposes technology. [30] It is not necessary for the sake of nature to set up some chimerical utopia or any new kind of social order. Nature takes care of itself: It was a spontaneous creation that existed long before any human society, and for countless centuries many different kinds of human societies coexisted with nature without doing it an excessive amount of damage. Only with the Industrial Revolution did the effect of human society on nature become really devastating. To relieve the pressure on nature it is not necessary to create a special kind of social system, it is only necessary to get rid of industrial society. Granted, this will not solve all problems. Industrial society has already done tremendous damage to nature and it will take a very long time for the scars to heal. Besides, even pre-industrial societies can do significant damage to nature. Nevertheless, getting rid of industrial society will accomplish a great deal. It will relieve the worst of the pressure on nature so that the scars can begin to heal. It will remove the capacity of organized society to keep increasing its control over nature (including human nature). Whatever kind of society may exist after the demise of the industrial system, it is certain that most people will live close to nature, because in the absence of advanced technology there is not other way that people CAN live. To feed themselves they must be peasants or herdsmen or fishermen or hunter, etc., And, generally speaking, local autonomy should tend to increase, because lack of advanced technology and rapid communications will limit the capacity of governments or other large organizations to control local communities.

184，出于以下原因，自然成为了与技术抗衡的完美理想。自然处于体系权力之外，是技术（它谋求无限地扩张体系权力）的对立面。大多数人都会认为自然是美的，而美确实对公众有着巨大的感召力。激进的环境主义者们已经秉承了颂扬自然、反对技术的意识形态。[30] 根本不需要为了自然而建立某种空想的乌托邦或任何社会新秩序自然能够自己照料自己：它是自发的创造物，在有任何人类社会之前很久就存在了，而且许多不同类型的人类社会与自然共存了无数世纪却没有对它造成大的损害。只是工业革命之后，人类社会对于自然的影响才真正变得具有破坏性缓解对自然的压力是不用着创建一个新社会体系的，只要摆脱工业化社会就足够了。当然这不能解决所有问题。工业化社会已经对自然遣成r极大的破坏，医治创伤需要一个漫长的时期。另外，甚至前工业社会也能对自然造成相当的破坏。尽管如此，摆脱工业社会也能大有建树。它会缓解对自然的最严酷的压力，使创伤能开始愈合。它将剥夺有组织的社会对自然〔包括人类自然)的控制能力。工业体系死亡之后，无论出现什么徉的社会，有一点是肯定的:它的人民将更贴近自然，因为没有了先进技术，这成了人们唯一能采取的生活方式。为了吃饱，他们必须是农民、牧民、渔民或猎人，等等。而且，一般说来，地方自洽会增加，因为没有了先进技术和快速通迅，政府或其他大型组织控制地方社区的能力将十分有限

[30]. (Paragraph 184) A further advantage of nature as a counter-ideal to technology is that, in many people, nature inspires the kind of reverence that is associated with religion, so that nature could perhaps be idealized on a religious basis. It is true that in many societies religion has served as a support and justification for the established order, but it is also true that religion has often provided a basis for rebellion. Thus it may be useful to introduce a religious element into the rebellion against technology, the more so because Western society today has no strong religious foundation.

【30】（第184段）将自然作为与技术抗衡的理想的另一个优点是，在许多人心目中自然都会唤起某种和宗教相类似的神圣情感。因此自然多半可以在宗教的基础上加以理想化。确实，在很多社会中，宗教都支持既存状序并将其正当化，但宗教同样也经常提供反叛的基础。因此，把宗教成份导入反对技术的革命也是有用的，特别是因为今天的西方社会没有很强的宗教基础。

Religion, nowadays either is used as cheap and transparent support for narrow, short-sighted selfishness (some conservatives use it this way), or even is cynically exploited to make easy money (by many evangelists), or has degenerated into crude irrationalism (fundamentalist Protestant sects, "cults"), or is simply stagnant (Catholicism, main-line Protestantism). The nearest thing to a strong, widespread, dynamic religion that the West has seen in recent times has been the quasi-religion of leftism, but leftism today is fragmented and has no clear, unified inspiring goal.

今天的宗教，或者被人拿来廉价且显眼地支持狭隘短视的私利（一些保守派就是这样利用它的），或者甚至被人百无禁忌的拿来赚钱（许多福音派传道人就是这么做的），或者堕落成了粗陋的非理性主义（许多原教旨新教教派以及邪教就是这么做的），或者干脆陷入了停滞（天主教与主流新教）。近年来西方世界当中最接近于强大、传播广泛且富于活力的宗教的事物就是左派准宗教，但左派今天陷入了分裂，而且没有清晰统一、鼓舞人心的目标。

Thus there is a religious vaccuum in our society that could perhaps be filled by a religion focused on nature in opposition to technology. But it would be a mistake to try to concoct artificially a religion to fill this role. Such an invented religion would probably be a failure. Take the "Gaia" religion for example. Do its adherents REALLY believe in it or are they just play-acting? If they are just play-acting their religion will be a flop in the end.

因此，在我们的社会中出现了宗教真空，它多半可以由一个注重自然、反对技术的宗教填补。但是试图人为地拼揍出一门宗教来承担这一角色将是一个错误。人为创造的宗教多半会失败。比方说“盖亚”（Gaia）教，它的信徒是真信仰它还是仅仅在装腔作势呢？如果他们只是在装腔作势，那么他们的宗教最终会砸锅。

It is probably best not to try to introduce religion into the conflict of nature vs. technology unless you REALLY believe in that religion yourself and find that it arouses a deep, strong, genuine response in many other people.

最好不要把宗教引入自然与技术的冲突，除非你自己真正相信这门宗教，并发现它能在许多人心中激发出内心深处强烈且真实的共鸣

185. As for the negative consequences of eliminating industrial society -- well, you can't eat your cake and have it too. To gain one thing you have to sacrifice another.

185，至于把工业社会消灭掉会随之引发的负效应——怎么说呢，你不可能一边吃掉蛋糕一边还想在手上把着它不放——有得必有失。

186. Most people hate psychological conflict. For this reason they avoid doing any serious thinking about difficult social issues, and they like to have such issues presented to them in simple, black-and-white terms: THIS is all good and THAT is all bad. The revolutionary ideology should therefore be developed on two levels.

186，大多数人不喜欢心理冲突。由于这个原因，他们避免对困难的社会问题做任何严肃思考，他们喜欢看到这些问题以简单且非黑即白的方式摆在他们面前：这完全是好的而那完全是坏的。革命的意识形态因而必须在两个层次上展开。

187. On the more sophisticated level the ideology should address itself to people who are intelligent, thoughtful and rational. The object should be to create a core of people who will be opposed to the industrial system on a rational, thought-out basis, with full appreciation of the problems and ambiguities involved, and of the price that has to be paid for getting rid of the system. It is particularly important to attract people of this type, as they are capable people and will be instrumental in influencing others. These people should be addressed on as rational a level as possible. Facts should never intentionally be distorted and intemperate language should be avoided. This does not mean that no appeal can be made to the emotions, but in making such appeal care should be taken to avoid misrepresenting the truth or doing anything else that would destroy the intellectual respectability of the ideology.

187，在高层次上，意识形态必须针对高智力、有思想且理性的人们。目标是要建立一个核心，由基于理性与缜密考虑的工业体系反对者组成，这些人完全了解问题及其两面性，了解摆脱工业社会所必须付出的代价。吸引这种类型的人尤为重要，因为他们能起到影响他人的作用。对于这些人要尽量在理性的层次上做工作。不应故意歪曲事实，也不应使用过激的语言。这并不是说不能诉诸情感，而是说在这样做时必须注意避免歪曲真相，避免以任何方式毁掉意识形态在理智方面的体面。

188. On a second level, the ideology should be propagated in a simplified form that will enable the unthinking majority to see the conflict of technology vs. nature in unambiguous terms. But even on this second level the ideology should not be expressed in language that is so cheap, intemperate or irrational that it alienates people of the thoughtful and rational type. Cheap, intemperate propaganda sometimes achieves impressive short-term gains, but it will be more advantageous in the long run to keep the loyalty of a small number of intelligently committed people than to arouse the passions of an unthinking, fickle mob who will change their attitude as soon as someone comes along with a better propaganda gimmick. However, propaganda of the rabble-rousing type may be necessary when the system is nearing the point of collapse and there is a final struggle between rival ideologies to determine which will become dominant when the old world-view goes under.

188，在第二个层次上，应当以简化的形式宣传我们的意识形态。这种方式将能够使不事思考的大多数人以没有歧义的方式看到技术与自然的冲突。但即使在这个层次上，也不应以廉价过激或非理性的语言表达意识形态，因为这会疏远那些有思想和理性的人。廉价过激的宣传有时会获得令人印象深刻的短期效果，但从长远看。保持少数出于理智而献身的人们的忠诚。比激发一群没有头脑、变幻无常的乌合之众的热情更有价值。后者只要有个什么人搞出点更好的宣传花招马上就会改变态度。然而当体系已濒临崩溃之际，当决定哪种意识形态将在旧世界观破产之后占据主导地位的最后时刻来临时，纠台乌合之众的宣传也可能是必要的。

189. Prior to that final struggle, the revolutionaries should not expect to have a majority of people on their side. History is made by active, determined minorities, not by the majority, which seldom has a clear and consistent idea of what it really wants. Until the time comes for the final push toward revolution [31], the task of revolutionaries will be less to win the shallow support of the majority than to build a small core of deeply committed people. As for the majority, it will be enough to make them aware of the existence of the new ideology and remind them of it frequently; though of course it will be desirable to get majority support to the extent that this can be done without weakening the core of seriously committed people.

189，在最后的斗争到来之前，革命者不应指望多数人站在他们一边。历史是由积极坚定的少数人创造的，而不是由多数人决定的，多数人对他们的真正需要很少能有一个清晰一贯的想法。直到即将发动革命的前夕[31]，革命者的主要任务都不是赢得大多数人的泛泛支持，而是建立一个由甘愿献身的人们组成的小核心。至于多数人，只要让他们知道新的意识形态的存在并时时提醒他们就够了。当然，如果能掌握好分寸，既争取到多数人的支持又不伤害到认真投身的核心层，那自然再好不过。

[31]. (Paragraph 189) Assuming that such a final push occurs. Conceivably the industrial system might be eliminated in a somewhat gradual or piecemeal fashion. (see paragraphs 4, 167 and Note 4).

【31】（第189段）这里假设确实会有这样的一个最后时刻。同样可以想见的是，工业体系也可能以零敲碎打的渐进方式遭到消灭。

190. Any kind of social conflict helps to destabilize the system, but one should be careful about what kind of conflict one encourages. The line of conflict should be drawn between the mass of the people and the power-holding elite of industrial society (politicians, scientists, upper-level business executives, government officials, etc..). It should NOT be drawn between the revolutionaries and the mass of the people. For example, it would be bad strategy for the revolutionaries to condemn Americans for their habits of consumption. Instead, the average American should be portrayed as a victim of the advertising and marketing industry, which has suckered him into buying a lot of junk that he doesn't need and that is very poor compensation for his lost freedom. Either approach is consistent with the facts. It is merely a matter of attitude whether you blame the advertising industry for manipulating the public or blame the public for allowing itself to be manipulated. As a matter of strategy one should generally avoid blaming the public.

190，任何社会冲突都有助于导致体制不稳定，但我们必须小心谨慎，不能随便鼓励什么冲突。冲突线必须划在大众与工业社会的权力精英（政客、科学家、公司上层管理人员、政府官员，等等）之间，而不应划在革命者与大众之间。例如对于革命者来说，谴责美国人的消费习惯是很坏的战略。相反，一般美国人应当被描绘成广告和营销业的受害者，是广告和者销业欺骗他去购买大堆他并不需要的破烂，而相对于他所付出的自由代价来说，这是极其可怜的报偿。两种方式都符合事实。不同之处只是态度：你是归咎于广告业操纵大众，还是归咎于大众允许自已遭到操纵。作为战略，我们要避免责备大众。

191. One should think twice before encouraging any other social conflict than that between the power-holding elite (which wields technology) and the general public (over which technology exerts its power). For one thing, other conflicts tend to distract attention from the important conflicts (between power-elite and ordinary people, between technology and nature); for another thing, other conflicts may actually tend to encourage technologization, because each side in such a conflict wants to use technological power to gain advantages over its adversary. This is clearly seen in rivalries between nations. It also appears in ethnic conflicts within nations. For example, in America many black leaders are anxious to gain power for African Americans by placing back individuals in the technological power-elite. They want there to be many black government officials, scientists, corporation executives and so forth. In this way they are helping to absorb the African American subculture into the technological system. Generally speaking, one should encourage only those social conflicts that can be fitted into the framework of the conflicts of power--elite vs. ordinary people, technology vs nature.

191，除了权力精英（他们掌握技术）与一般大众（他们是技术施加淫威的对象）之间的冲突之外，革命者在鼓励任何其他冲突的时候都必须三思而后行。首先，其他冲突会转移斗争大方向（权力精英与普通人民之间的斗争，技术与自然之间的斗争），其次，其他冲突可能会鼓励技术化，因为在这种冲突中，双方都想利用技术压倒对手。这一点在国家的敌对之中有着清楚的体现，在国内民族冲突中也可以看到。例如在美国，许多黑人领导人急切希望让黑人挤入技术权力精英层来为非洲裔美国人争取权利。他们希望能够出现很多黑人政府官员、黑人科学家、黑人公司主管，等等。照这种方式，他们其实是在帮助技术体系同化吸收非洲裔美国人的亚文化。一般地说，我们应该只支持那些符合权力精英对普通人民、技术对自然这一框架的冲突。