外文翻译--自由与否的工业时代

自由与否的工业时代1.对于某些人来说现代技术是邪恶的，工具越多，越是难以吃上饭。我们发明了机器，然后我们可以更快的生产更多的产品，我们可以开车行驶，有人断言“随之而来的，我们将进入一个无底洞的边缘。” 他们问：“科学技术发展战的必然后果是不是创造更加毁灭性的原子弹同时也证明了现代应用科学是一个诅咒，一个十足的枯萎病？”甚至是伟大的人物都听到说：“让我们停止更多的向世界学习，让科学家们宣布他们停止窥探大自然的秘密”他们是想简单的生活在家里，在人类生产了这么多，知道了这么多天之前，他们想逃离。但是，究竟去何处呢怎么逃离呢？他们不知道。于是他们大声疾呼反对科学和机器，并呼吁他们邪恶的，但他们的声音是绝望和失败的声音。2.此外,在我们的时代还有其他人对机器拥有完全相反的观点.你会发现他们遍布在世界各地,他们的观点是很受关注的并且是不容置疑的“当然，技术好，”他们说，“因为它能产生越来越多的东西，这将是解决一切问题的答案？”他们通常对上帝持怀疑态度，但他们公然崇拜机器。3.“技术的本身目的是好的”他们似乎在说.如果生产人精神上不大愿意,这样会使生产成本增加,所以有必要进行强制要求.这就要求设计者设计出适合懒惰人的流水线,以满足生产需要的底线.世界上超级计师会很乐意从小定义男子机器的形象4.机器和技术本生是没有邪恶之分的,当人们用他们做好的事情时,他们就是好的,当人们用他们做邪恶的事情时,他们就是邪恶的.5.机器当然也可以这样使用,以降低劳动和解放奴役的人.它可以用来土地的排气和维护住在这土地上的人的尊严,空气中充满毒气,溪流变得浑浊,森林将被摧毁.从而生活在不幸与贫困中的人们将精神变得富足，并且脱离贫困，它可以打开更广阔的视野，为人们打开机会的大门，它可以滋养人的精神。技术可以用于消除污物和充血和疾病，加强对土壤利用，以节约森林，创建更为人性化的环境。6.本机可以用来使男人们变得自由，因为它们以前从来没有免费的。7.我们有一个选择至少在我看来是闪耀的，是冲满希望的。如果我们有足够的智慧，如果我们可以按照我们的法律，我们可以通过技术直接控制机器，使它们为我们人类作福。8. 我们需要更巨大的回旋加速器和核研究反应堆，更精密的实验室，广泛的物理和社会研究项目。更多使用的技术，更多的工厂，更多小工具，无论是在这个国家或非洲和亚洲和南美洲的未开发的流域，是不够的。这些助长了谁相反的信念，就像在玩一个危险的游戏或相当盲目的现实。9. 除非研究和技术应用有意识地以人类福祉为主要目的，除非技术的定义，并指示那些谁相信人民，以民主和道德为目的手段，它可能是花费我们更多的研究资金，使我们进一步错过了那个点。这就像驾驶一辆汽车，要是走错了方向：你开车的速度越来越快，你将在远离你的目标。10. 安全的技术指导活动，就人类的精神而言，只有当它在那些私营企业和公共机构，谁会相信个别人手中的信息。当它被认为是保证责任到人的方法结果可以增加人们对它的信任，还有此类方法的进行是唯一安全的。11. 这并不总是现代科技的情况。有些时候，这些事情是由那些缺乏对人信仰的人控制的时间。人，对他们来说，只是一个市场。他们是随便给谁卖的新玩意，一个劳动力市场，这使小工具，一个政治市场被诱骗和组织的投票和裹挟。在这种方向的技术开发也将无法再自由，或将这样做只是个偶然，只是个纯粹的巧合。12. 我们知道那些令人惊奇的事情可以应用于研究，以增加陆军和海军，空军部队的破坏力 - 我们自己的，或是潜在的敌人的。但是，我们仍然要问：“有什么技术可以滋养，维护，加强人的自由？”13. 现代人的普遍问题是如何可以彻底改变他的环境。也许是因为众所周知在世界其他地区例证就像田纳西河流域的开发。14. 在一个比英国更大区域的地区被大大改变，包括七个南方州区。伟大的田纳西河已更改：巨大的水坝多得水分可以用来做一些男人们分配的事情，农业用地被改变 - 百万英亩 - 与森林和林地。新的工厂，大，小，对新河道驳船和造船厂;领域，一旦死了，丑陋与冲沟现在富有成效的和绿色的太阳，安全与牧场和草地，电泵在农家庭院，新的地方和区域库;国家公园和县卫生设施 - 这些和许多其他的改变使得山谷焕然一新，直到今天。发展的工作尚未完成，当然 - 这样的任务从来都是 - 但它是很好的方式。这是多一个示范，现代技术手段和管理技能可以控制自然和改变我们的生活并且应用到实际环境中，几乎我们选择的任何方式 有一点就是 - 尽我们作为一个人，选择。15. 对许多观察家来说，已经发生在田纳西河谷的真正意义是这样的：美国的这一实验已经强化自信，男人不需要被链接到技术的生产线上。如果他们的目的是坚定的，明确的，如果他们有坚持的方法和手段，使这一目的变得有效，男人可以用机器在人类福祉和人类精神方面创造利益。16. 许多伟大的男人和女人从国外纷纷前来学习TVA 。他们来自五十多个国家，特别是那些世界的技术上欠发达地区，并在哪些领域不发达的，也是不明智的剥削威胁到他们的天然资源并且自然极度疲惫。这些游客不仅看到新的生命到了一个垂死的土壤，他们也看到了如何使生活在那片土地的人新的希望和信心回归;见过男人的自尊心和人格尊严并作为加强土壤的方法。他们不仅看到了一个伟大的河流变成的电能自己浪费了一次能源，但他们也已经看到了这样的电力已经杜绝了数万家的降解苦差事。他们所看到的商人，农民，工人 - 各类男女 - 一起加入科学和技术的经验的学习并应用到他们区域的建设，并为了该共同目的而联合起来，成为更好的邻居需要仁慈和更慷慨，更合作的人类。17.这些数百名外国游客看到特别清楚，新的田纳西河流域说出了男人的成功，事情贴近人们的日常生活语言中得到普遍：土壤，森林，工厂，矿产，河流。当中国或印度或秘鲁看到这些产品中的加工技术，看到了一系列工作中的水坝，或山坡，牧场起死回生磷酸盐，对石灰和土壤的理解没有英语翻译是不行的。对于它是不是真的丰塔纳坝在北卡罗莱纳州的数据流，或者在肯塔基州一个农场的访问者看到，但河流，山谷，在中国或印度或秘鲁的一个农场。18. 我们有一个选择。我们可以选择是否自觉的机器或是否是以人为第一位的。但这样的选择不会在同一个场合行使，并会被奇观和戏剧所包围。我们会从决策动议再到决策，从问题到问题，我们将在我们的余生将在这场斗争中进行。19. 我们不能掌握机器人的精神利益，除非我们在人的信心。这是一切的基础。在磐石上，所有这些努力其余必须是深刻而持久的信念在人类的心中，这是人生的最高价值信仰。本机可以融入到人类的生存中去，只有当它在促进这种信仰的人故意用的尊严和完整性。这是该款机器的使用目的，特别是追求在开展这一目的的方法，即确定技术是否可能进一步为人类增加福祉或威胁到人类的福祉。20. 让我重申：一方面，很显然，科学在那些寻求专断权力的男人的手中也许可以使我们的奴隶 - 吃得饱，但更可悲的事实。在另一方面，它是简单的人可以使用的技术和机器，以进一步发展人的自由和人的个性的发展。21. 本机如何应使用将由人民作出的选择来决定。但是，这些选择只有当人们让他们用知识的事实来判断才是真正的选择，与那些给他们的替代品方面的知识。这些途径，让人们作出他们的决定取决于神圣不可侵犯的过程 - 知识的传播。关于原子能的许多问题是这个国家在今天之前，甚至出现在未来几个月甚至几年。22. 关于我们的每个最后的人是这样，因为这些问题：我们现在要求，在这些新发现的关于什么样的陆军，海军和空军？什么是安全的，哪些是原子能国际控制下的并不安全的方法，以防止其作为一个新的武器使用？如何在这一领域广泛地应了美国人民支持医学研究，同样，研究营养和增加粮食生产以开辟新的发展方法？什么地方应该是私营企业在这个全新的技术上，即，完全不同于世界并且未见过的一个行业，是一个巨大的诞生，政府全资拥有的？如何让人们看到它，大学和研究机构保持自由的并由政府或军方控制的，当它是必要的时候，这样的巨资用于研究和开发由联邦财政部提供给他们呢？如何令市民看到它，狭窄的政治和猪肉桶方法都严格保持了这个巨大的科学的运行，工业和教育事业的？我们怎样才能维持基本的保密不干燥了的蓬勃发展而不是秘密的进行，但在开放和自由讨论科学是技术进步的源泉？23.问题是多方面的。这些问题的答案的决定，将直接影响本原子企业未来福祉的1.45亿的股东，也就是美国人民。事实上答案将影响地球上的每一个人。24. 这些决定，是真正民主的决策，需要掌握在人民手中。的确，事实和知识的传播是自治的基础，任何努力来引导技术对人的自由精神的保护为基础。25. 由于其军事方面和现在低迷的国际形势下，它是不可能使整个原子能领域受到公众的监督。但是，正如我们在委员会上已经研究了这个问题，我们发现，很多东西是在这个陌生的新的企业回事可以安全进行公开报道和公开讨论。在这一领域的事实和公众广泛讨论和广泛传播必须继续，必须加强。因为除非人们对原子能的基本事实，他们不能采取明智的行动也不能采取民主。26. 这是很好的，我们记得我们的基本宗旨：以我们这个民主的人作为一个整体的判断的信念创立的。并诚实和明确告知 - - 他们的良知和常识可以被依靠通过任何安全危机却让我们信任一种信念，当人们被告知创立的。应用科学和机器，由人民作为一个整体的判断与良知的方向，要求我们成为一个知情的人。27. 有信仰的人一定有它的推论信仰的依据，相信知识的力量，信仰的思想的自由流动，因而信念教育和教育的过程。将是我们自由社会的基柱。第二篇英文原文MACHINE WITH AND WITHOUT FREEDOM 1 To some people modern technology is plainly evil - the more gadgets, the more unpalatable is life. The more things we produce, the faster we can travel, the more complex the machines we invent, the nearer - they assert - we move to the edge of a bottomless pit. They ask: Is not scientific warfare the inevitable fruit of technology? Are not ever more devastating atomic bombs the ultimate proof that modern applied science is a curse, an unmitigated blight? Even great figures are heard to say: Let us cease learning more of the world, let scientists declare a moratorium in their ceaseless prying into Natures secrets. They are homesick for that simpler life, before the days when man produced so much and knew so much. They want to flee. But where and how? They cannot say. They cry out against science and the machine and call them evil; but their voices are the voices of despair and defeat.2 There are others of our contemporaries who have an almost opposite view of the machine. You will find them all over the world. What they say is exuberant and uncritical. Of course technology is good, they say, for it produces more and more things; and isnt production the answer to everything? They are usually skeptical of God, but they openly worship the machine.3 Technology, they seem to say, is good as an end in itself. If the spirit of man balks, if the yearning to be human increases cost of production or makes coercion necessary - well, man must be redesigned to fit the assembly line, not the assembly line revised for men. The super technologists of the world are quite prepared to recreate man in the image of the machine.4 The machine and technology are neither good nor evil in themselves. They are good only when man uses them for good. They are evil only if he puts them to evil purposes.5 The machine can, of course, be so used as to degrade and enslave men. It can be used to exhaust the land and with it the human dignity of those who live on the land; it can poison the air, foul the streams, devastate the forests, and thereby doom men and women and children to the spiritual degradation of great poverty. But it can also open wider - and it has so opened the doors of human opportunity; it can nourish the spirit of man. Technology can be used to eliminate filth and congestion and disease, to strengthen the soil, to conserve the forests, to humanize mans environment.6 The machine can be so used as to make men free as they have never been free before.7 We have a choice - that, it seems to me, is the shining and hopeful fact. If we are wise enough, if we can follow our democratic precepts, we can control and direct technology and the machine and make them serve for good.8 More huge cyclotrons and nuclear research reactors are not enough. More fine laboratories, more extensive projects in physical and social research are not enough. More use of technology, more factories, more gadgets, whether in this country or in the undeveloped reaches of Africa and Asia and South America, are not enough. Those who encourage a contrary belief are playing a dangerous game or are quite blind to the realities.9 Unless the applications of research and technology are consciously related to a central purpose of human welfare, unless technology is defined and directed by those who believe in people and in democratic and ethical ends and means, it could be that the more research money we spend, the further we miss the mark. It is like driving in an automobile that is going in the wrong direction: the faster and faster you drive, the farther away from your destination you will be.10 The guiding of technical activity is safe, in terms of the human spirit, only when it is in the hands of those, in private business and in public agencies, who have faith in the individual human being. It is only safe when it is carried on by methods that are in furtherance of that faith, and methods that insure accountability to the people for the results.11 This is not always the case with modern technology. There are times when these matters are controlled by men who lack a faith in people. People, to them, are only a market. They are a market to whom to sell new gadgets; a labor market with which to make the gadgets; a political market to be cajoled and organized and voted and coerced. Technical development under such direction will not further freedom or will do so only by accident, by sheer coincidence.12 We know what amazing things applied research can do to increase the destructive powers of armies and navies and air forces - our own, or a potential enemys. But we still must ask: What can technology do to nourish and safeguard and strengthen mens freedom?13 That modern man can completely change his environment is a matter of common observation. Perhaps as widely known as any illustration in other parts of the world is the development in the Tennessee Valley.14 In a single decade the face of a region larger than England was substantially altered, a regioncomprising parts of seven Southern states. The great Tennessee River has been changed: more than a score of huge dams make it do what men tell it to do. The farming land is changed - million of acres - and the forests and woodlands. New factories, large and small; barges on the new river channel, and shipbuilding yards; fields once dead and hideous with gullies now fruitful and green to the sun, secure with pastures and meadows; electric pumps in farmyards; new local and regional libraries; state parks and county health facilities - these and many other changes made it a new valley today. The job of development is not done, of course - such a task never is - but it is well on the way. It is one more demonstration that modern technical tools and managerial skills can control Nature and change the physical setting of our life in almost any way we choose - that is the point - in whatever way we, as a people, choose. 15 To many observers, the real significance of what has taken place in the valley of the Tennessee is this: This American experiment has fortified confidence that men need not be chained to the wheel of technology. If their purpose is firm and clear, and if they insist upon ways and means to make that purpose effective, man can use the machine in the interest of human welfare and the human spirit. 16 A great many men and women from foreign countries have come to study the TVA. They have come from more than fifty countries, and in particular from the technically undeveloped regions of the world, and from areas in which unsparing and unwise exploitation threatens their natural resources with utter exhaustion. These visitors have not only seen new life come to a dying soil; they have also seen how a new hope and faith return to people living on that soil; have seen mens pride and human dignity strengthened as the soil was strengthened. They have not only seen the once wasted energies of a great river turned into electricity, but they have also seen the way that electricity has put an end to degrading drudgery in tens of thousands of homes. They have seen businessmen, farmers, laborers - all kinds of men and women - joining together to apply the lessons of science and technology to the building of their region and, in the very act of joining together for that common purpose, becoming better neighbors, kinder and more generous, more co-operative human beings.17 These hundreds of foreign visitors see with particular clarity that the new Tennessee Valley speaks in a tongue that is universal among men, a language of things close to the everyday lives of people: soil, forests, factories, minerals, rivers. No English interpreter is needed when a Chinese or a Hindu or a Peruvian sees these products of a working technology, sees a series of working dams, or a hillside pasture brought back to life by phosphate, lime, and an understanding of soils. For it is not really Fontana Dam on a North Carolina stream, or a farm in Kentucky that the visitor sees, but a river, a valley, a farm in China or India or Peru.18 We have a choice. We can choose deliberately and consciously whether the machine or man comes first. But that choice will not be exercised on a single occasion and surrounded by spectacle and drama. We will move from decision to decision, from issue to issue, and we will be in the midst of this struggle for the rest of our days.19 We cannot master the machine in the interest of the human spirit unless we have a faith in people. This is the foundation of everything. The rock upon which all these efforts rest must be a deep and abiding faith in human beings, which is a faith in the supreme worth of life. The machine can add to the dignity and integrity of human existence only if it is deliberately used in furtherance of such faith in people. It is the purpose for which the machine is used, and particularly the methods pursued in carrying out that purpose, that determine whether technology is likely to further human well-being or to threaten it.20 Let me restate: On one hand, it is clear that science in the hands of those seeking arbitrary power over men can make us slaves - well-fed perhaps, but more pathetic for that fact. On the other hand, it is plain that man can use technology and the machine to further human freedom and the development of human personality.21 How the machine shall be used will be determined by choices made by the people. But those choices are genuine choices only if the people make them with a knowledge of the facts, with a knowledge of the alternatives that are open to them. The means whereby the people make their decisions depends upon a sacred and inviolable process - the dissemination of knowledge. Many questions concerning atomic energy are before this country today, and many more will arise in the months and years ahead.22 Concerning every last one of us are questions such as these: What kind of army, navy, and air force do we now require, in the light of these new discoveries? What are safe and what are unsafe methods of international control of atomic energy to prevent its use as a surprise weapon? How extensively should the American people support medical research in this field and, similarly, research in nutrition, and in increasing the production of food by novel methods opened up by these new developments? What should be the place of private corporations in this brand-new technology, an industry that, unlike anything the world has ever seen before, was a giant at birth, and wholly government-owned? How shall the people see to it that universities and research institutions remain free of government or military control when it is necessary that such vast sums for research and development be provided to them by the Federal Treasury? How can the people see to it that narrow politics and pork-barrel methods are strictly kept out of this huge scientific, industrial, and educational enterprise? How can we maintain essential secrecy without drying up the very wellspring of scientific and technical advances which flourish not in secrecy but in openness and free discussion?23 The questions are manifold. The answers, the decisions, will affect directly the future well-being of the 145 million stockholders in this atomic enterprise, that is, the people of the United States. The answer will, indeed, affect every human being on the globe.24 Those decisions, to be genuinely democratic decisions, require facts in the hands of the people. Indeed, facts and the dissemination of knowledge are the very foundation of self-government, are the very foundation of any effort to direct technology toward the protection of the free spirit of man.25 Because of its military aspects and the present unhappy international situation, it is not possible to make the whole atomic energy field subject to public scrutiny. But as we on the Commission have studied the matter, we have found that much of what is going on in this strange new enterprise can with safety be publicly reported and publicly discussed. Wide dissemination of facts and broad public discussion in this field must continue and must increase. For unless the people have the essential facts about atomic energy, they cannot act wisely nor can they act democratically.26 It is well that we recall our basic tenet: This democracy of ours is founded upon a faith in the judgment of the people as a whole. It is founded upon a belief that when the people are informed - honestly and clearly informed - their conscience and their common sense can be relied upon to carry us safely through any crisis. The direction of applied science and the machine, by the judgment and conscience of the people as a whole, requires that we be an informed people.27 Faith in the people must have as its corollaries faith in the facts, faith in the power of knowledge, faith in the free flow of ideas, and hence faith in education and the processes of education. These are the very pillars of our free society.