版主及各位版众打扰了，不知道我文章po在这里适不适合，若觉得跟此版无关的话，就 烦请版主删文了。以下的文章是我最近从时代精神那里接到的一份翻译校对工作，我觉 得还不错，内容是关於乌托邦的，所以应该可以po吧??因为我不知道PTT有没有乌托邦版 或社会主义版之类的(好像没有社会主义版?我只找到社会学版而已)，所以感觉只有这里 最适合po这类的文章。若有冒犯敬请见谅! 这篇文章是The Venus Project的创始人Jacque Fresco所写的，我把中英文贴上来，方 便一段一段对照。 ------------------------------------------------------------------------------ With the advent of future developments in science and technology, we will assign more and more decision making to machines. At present this is evident in military systems in which electronic sensors maintain the ideal flight characteristics in advanced aircraft. The capacities of computers today exceed five hundred trillion bits of information per second. The complexity of today』s civilization is far too complex for human systems to manage without the assistance of electronic computers. Computers of today are relatively primitive compared to those that will evolve in the future. Eventually the management of social systems will call for require electronic sensors interconnected with all phases of the social sequences thus eliminating the need for politics. 随着未来科学与技术发展的出现，我们会把更多的决策交给机械。在今日，电脑的能力 已可接收每秒超过5百兆位元的资讯，目前最明显的例子，就是在先进的军事航空器中运 用电子感应器，以赋与其理想的飞航特性。在现今人类体制中，如不寻求电脑的帮助， 是无法管理今日文明所衍生出的复杂性。当然在未来，电脑也会比今日的电脑来得更先 进，社会系统的管理最终将需要运用电子感应器来互相联结社会序列的全部阶段，并因 此淘汰对政治的需要。 Today modern industrial plants have built in automatic inventory systems, which order materials such as bearings and other mechanical replacements well in advance. 例如，今日，现在已经有工业厂房设立自动库存系统，能够提前订制材料，如机械轴承和 其他机械消耗品。 We believe it is now possible to achieve a society where people would be able to live longer, healthier, and more meaningful productive lives. In such a society, the measure of success would be based upon the fulfillment of one's individual pursuits rather than the acquisition of wealth, property, and power. Although many of the concepts presented here may appear as unattainable goals, all of the ideas are based upon known scientific principles. It is not my purpose to write an article that would be acceptable to people this is not the concern of science. 我们相信，今日我们有可能实现一个社会，让人类於其中可以更长寿、更健康，与更有生 活价值。在这样的社会，衡量成功的要点将取决於实现个人的追求，而不是获得财富和权 力。虽然许多在这里提出的概念也许显得无法实现，但所有的想法都是有已知的科学根据 。我的目的不是去写一篇能让大家接受的文章，因为这不是科学研究的精神。 The social direction being proposed here has no parallel in history with any other previous political ideology or economic strategy. Establishing the parameters of this new civilization will require transcending many of the traditions, values, and methods of the past. The future will evolve its own new paradigms, appropriate to each successive phase of human and technological development. 在此提议的社会方向，与历史上任何其它之前的政治思想体系或经济战略毫无相关。建立 新文明的要素，将需要超越过往许多的传统、价值观、及方法。未来我们将发展全新的模 式，去适用於每个後续人类和科技发展的阶段。 Throughout the history of civilization few national leaders or politicians have ever pro-posed a comprehensive plan to improve the lives of all people under their jurisdiction. Although such individuals as Plato, Edward Bellamy, H.G. Wells, Karl Marx, and Howard Scott all made some attempts to present a new civilization, the established social order considered them impractical dreamers with Utopian designs that ran contrary to the innate elements of human nature. Arrayed against these social pioneers was a formidable status quo composed of vested interests that were comfortable with the way things were, and a populace at large that, out of years of indoctrination and conditioning, wanted no radical changes. These were the millions of unappointed guardians of the status quo. The outlook and philosophy of the leaders were consistent with their positions of differential advantage. 综观文明史，只有少数的国家领导人或政治家曾经提出一个全面性的计划，以改善人民在 其辖区内的生活。虽然柏拉图（Plato），爱德华贝拉米（Edward Bellamy），韦尔斯（ HG Wells），卡尔马克思（Karl Marx），和霍尔史考特（Howard Scott）这些人都企图 尝试提出一种新的文明，但在既定的社会秩序里，却被认为是不切实际的乌托邦设计梦想 家，违背了人类的本性。列阵对抗这些社会思想先锋的，是由那些满足於现况的既得利益 者所构成的可畏现状，再加上年复一年不停地灌输现状并制约大众，使得大众不求任何积 极的改变。我们有着数以百万像这样安於现状unappointed的扞卫者。这些领导者们的 哲学见解，与他们的权位一致来取得特定的优势。 注:这里unappointed我功力不足，不太确定是啥意思或要翻成怎样才好，所以抱歉了。 In 1898, Edward Bellamy wrote the book Looking Backward. He conceived of an ideal egalitarian social system with many advanced ideas for its time. This bestseller generated a great deal of interest, and many people inquired as to how this type of cooperative Utopian society could be brought about. But Bellamy replied that he was just a writer and did not know how to create such a society. 在1898年，爱德华贝拉米写了＜向後看＞（Looking Backward）一书。 他陈述一个理想 的平等社会系统，并加注了许多先进的概念。 这本畅销书引起很多兴趣，许多人询问要 如何将这种类型的乌托邦合作社会运用於现实。但是爱得华贝拉米回覆说他只是一位作家 ，他并不知道要如何创造那样的社会。 The proposals he presented, and those of Plato's Republic, the writings of Karl Marx, H. G. Wells in his book The Shape of Things to Come, and many others all represent attempts to find workable solutions to the many problems that earlier civilizations were unable to resolve. There is little doubt that at the time of Bellamy's books the social conditions were abominable, which made the Utopian ideal extremely appealing. What appears to be lacking in most of these concepts, however, has been an overall plan and the necessary methods for a transitional system to enable the idea to become a reality. Most of the early visions of a better world did not allow for changes in either technology or human values, tending to arrest innovative efforts. Additionally, all have lacked a comprehensive set of blueprints, models, and a methodology for implementation. Finally, they lacked competent individuals to bring about such a transition. 爱得华的平等主义，与那些柏拉图共和国、马克思的着作、韦尔斯的书「观念变迁的塑造 」、与许多其他思想观念，都曾试图解决旧有文明中，无法被解决的问题，并找出可行 的解决方案。毫无疑问，贝拉米的书籍在当时糟糕的社会条件下，更托显乌托邦理想的 吸引力。但是，这样的概念似乎缺乏一个总体性的规划与过渡系统的必要方法，来使这 样的概念成为现实，而在早期，建立一个新世界的概念，也没有考虑到技术与人为价值 观念的改变，倾向於防碍创新的努力。除此之外，全部的提议都缺乏一套全面性的蓝图 模型与观念上的落实。最後，它们缺少具有能力的个人们，导致这样的转变无法实现。 The answers do not lie in debate or philosophical discussion of values, but rather in me-thodology. Thus what is needed is an operational definition of a better world, which is as follows: To constantly maximize existing and future technologies with the sole purpose of enhancing all human life and protecting the environment. 这些问题的答案的重点不在於辩论或关於价值的哲学讨论，而是方法。因此，现在需要的 是去定义一个可行的更美好世界，如下：以改进全人类的生活与保护环境为唯一目的，将 现有和未来的技术发挥最大的价值。 Today we have developed the necessary technology to surpass the fondest hopes and dreams of any social innovators of the past. The fact that previous attempts at social change have failed is no justification for us to stop trying. The real danger lies in complacence. The only limitations to the future of humankind are those that we impose upon ourselves. It is now possible to relieve humanity of many of its unresolved problems through the humane application of technology. 今日，我们已经发展了必要的技术，来超越过往社会革新者最天真的希望与梦想，就算 过往的社会改革是失败的，我们仍不应有任何理由放弃尝试，人类的真正危机在於自满 ，而唯一限制人类未来发展的，都是我们强加在自己身上的。现在透过人道的科技应用 来解放人类与解决许多悬而未决的问题是绝对可行的。 Many years ago an attempt was made in the U. S. to understand a social and economic system different from our own. A film called "The March of Time" had this to say about Soviet Communism: "We believe that the American free-enterprise system will function better than the collective system. However, we wish you the best of luck on your new and unusual social experiment." The failure of communism to provide for human needs and to enrich the lives of its citizens is not unlike our own failures. Both failure and success are inherent in the on-going experiment that is social evolution. In all established social systems it is necessary to devise different approaches to improve the workings of the system. 许多年前，一部叫做The March of Time的美国电影，试图去了解一个与美国不同的社会 系统与经济系统，有关苏联共产主义，影片说到：「我们相信美国的自由企业系统会比集 体企业系统来的更有成效，然而，我们预祝你们那不寻常的社会实验能够成功。」共产主 义未能满足人类需求和丰富其公民的生命这一点，与我们自身的失败其实有相同的地方。 这两者的失败与成功，都是在社会进化这个正在进行的实验之中。在所有既定的社会体制 内，构思不同的方式，来改善系统的运作是必要的。 Science is replete with examples of experiments that have failed, as well as those that have been successful. In the development of the airplane, for example, there were thousands of failures before the first workable model was produced. In the field of medicine, Dr. Erlich attempted over 600 different approaches to controlling syphilis before one was finally proven successful. All of the technology we use today, such as computers, cellular phones, the Internet, aircraft, and automobiles, are in a constant state of improvement and modification. Yet our social system and values remain largely static. An inscription on one of our government buildings reads as follows: "Where there is no vision, the people perish." Attaining visions requires change. 科学充满实验失败与成功的例子，举例而言，在飞机的开发历史中，在经历数以千计的失 败之後才出现了成功的模型，并加以生产。医药领域的博士Paul Ehrlich尝试了600种以 上不同的方法，才找出控制梅毒的方法。我们今日所使用的产品，如电脑，手机，网路， 飞机和汽车，都是在不断改进和修改的状态。但是我们的社会体制与价值观却仍然静如止 水。一面在美国政府大楼上的碑铭写道：「当未来无愿景可言，人民将走向灭亡。」达成 愿景是需要改革的。 The major reason for resisting change is that it tends to threaten the established interests. Actually, the fear of social change is somewhat unfounded when we consider that the entire history of civilization has been, in a sense, an experiment. Even the American free-enterprise system, during its earliest stages, faced a multitude of problems much more severe than they are today. These included long work hours, exploitation of child labor, inadequate ventilation in industrial plants, lack of rights for women and minorities, hazardous conditions in mines, and racial prejudice. Despite its many problems, it was the greatest social experiment in history in terms of diversity of lifestyles and individual freedoms, innovations in architecture and technology, and overall progress in general. It is imperative that we continue the process of social experimentation in order to transcend our present limitations and enhance the lives of everyone. 主要抗拒改革的理由，是因为会威胁到既定的利益关系。事实上，当我们思考一直以来的 文明历史时，它其实只是一种文明的实验罢了，而恐惧社会变革，也只是一份毫无根据的 概念而已。即使是美国的自由企业制度，在早期阶段，也曾面临着比今天更多严重许多的 各种问题。包括：长工时、剥削童工、不良的工厂通风设置、女性与少数民族缺乏权力、 矿井的危险工作环境与种族偏见，尽管我们有着许多的问题，这也刻画出一个历史上最佳 的社会进化实验，不管是在多样的生活型态与个体的自由、诸多创新的建筑型态与科技等 方面，普遍皆有整体进展。我们势必应该持续进行这样的社会实验，以凌驾我们目前的盲 点并改善每个人的生命。 The future does not depend on our present-day beliefs or social customs, but will continue to evolve a set of values unique to its own time. There are no "Utopias." The very notion of "Utopia" is static. However, the survival of any social system ultimately depends upon its ability to allow for appropriate change to improve society as a whole. The paths that we choose will ultimately determine whether or not there is intelligent life on earth. 未来并不是取决於今日的理念与社会风俗，而是会持续演化出一套适时的独特价值观。「 乌托邦」并不存在，因为乌托邦的概念是静态的。然而，任何社会制度的存活，最终取决 於发挥适当的改变来改善整个社会的能力。而我们的选择将会决定在这个地球上，是否能 持续有高知性生命的存在。 --

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