劍橋雅思13Test4閱讀passage3真題翻譯(1)

劍橋雅思13Test4閱讀passage3真題翻譯(1) 關(guān)于這個(gè)問題下面小編就來為各個(gè)考生解答下。

劍橋雅思13Test4閱讀passage3

You should spend about 20 minutes on Questions 27-40, which are based on Reading Passage 3 below.

Book Review

書評(píng)

The Happiness Industry: How the Government and Big Business

Sold Us Well-Being

By William Davies

評(píng)William davies的《幸福產(chǎn)業(yè):政府和大企業(yè)如何向人們推銷幸福》

'Happiness is the ultimate goal because it is self-evidently good. If we are asked why happiness matters we can give no further external reason. It just obviously does matter.’ This pronouncement by Richard Layard, an economist and advocate of 'positive psychology’, summarises the beliefs of many people today. For Layard and others like him, it is obvious that the purpose of government is to promote a state of collective well-being. The only question is how to achieve it, and here positive psychology - a supposed science that not only identifies what makes people happy but also allows their happiness to be measured - can show the way. Equipped with this science, they say, governments can secure happiness in society in a way they never could in the past.

“幸福是最終的目標(biāo),因?yàn)樾腋５暮锰幨遣谎宰悦鞯?。假如問我們?yōu)槭裁葱腋Ｈ绱酥匾?我們給不出任何外部原因。只是很顯然,它非常重要?！苯?jīng)濟(jì)學(xué)家兼“積極心理學(xué)”倡導(dǎo)者 Richard Layard如此總結(jié)當(dāng)代很多人的觀點(diǎn)。對(duì) Layard及其同類來說,很顯然政府的目標(biāo)是提升全體人民的幸福感。而現(xiàn)在的問題是如何提升幸福感。積極心理學(xué)——一一門不僅可以辨別什么可以讓人幸福,還能衡量幸福的所謂科學(xué)——可以幫我們找到方法。據(jù)他們所說,有了這門科學(xué),政府就能夠以一種前所未有的方式為整個(gè)社會(huì)爭(zhēng)取幸福。

It is an astonishingly crude and simple-minded way of thinking, and for that very reason increasingly popular. Those who think in this way are oblivious to the vast philosophical literature in which the meaning and value of happiness have been explored and questioned, and write as if nothing of any importance had been thought on the subject until it came to their attention. It was the philosopher Jeremy Bentham (1748—1832) who was more than anyone else responsible for the development of this way of thinking. For Bentham it was obvious that the human good consists of pleasure and the absence of pain. The Greek philosopher Aristotle may have identified happiness with self-realisation in the 4th century BC, and thinkers throughout the ages may have struggled to reconcile the pursuit of happiness with other human values, but for Bentham all this was mere metaphysics or fiction. Without knowing anything much of him or the school of moral theory he established - since they are by education and intellectual conviction illiterate in the history of ideas - our advocates of positive psychology follow in his tracks in rejecting as outmoded and irrelevant pretty much the entirety of ethical reflection on human happiness to date.

這簡(jiǎn)直是一種草卒的、頭腦簡(jiǎn)單的思維方式,也正因?yàn)榇?這一方式越來越大行其道那些如此思考的人忽略了大量存在的、探討和質(zhì)疑幸福的意義和價(jià)值的哲學(xué)文獻(xiàn),他們文章似乎表明在他們關(guān)注之前,人們從未思考過幸福這個(gè)話題的重要性。正是哲學(xué)家 JeremyBenthan(1748-1832)—而非別人——助長(zhǎng)了這一思維方式的發(fā)展。對(duì) Bentham來說,人類的福祉就是快樂和無痛苦。古希臘哲學(xué)家亞里士多德可能在公元前4世紀(jì)已經(jīng)認(rèn)識(shí)到了自我價(jià)值實(shí)現(xiàn)的幸福,古往今來的思想家們也都在努力協(xié)調(diào)追尋幸福與其他人類價(jià)值觀之間的關(guān)系。但對(duì) Bentham而言,這只是形而上學(xué)的或虛無飄渺的。由于對(duì) Bentham及其建立的道德理論學(xué)派一無所知因?yàn)樗麄冊(cè)谒枷胧贩矫嫒狈逃屠碇堑男拍睢晃覀冞@些積極心理學(xué)的倡導(dǎo)者們遵循著他的研究方向,把迄今為止對(duì)人類幸福的倫理反思幾乎全部斥責(zé)為完全過時(shí),甚至無關(guān)緊要的。

But as William Davies notes in his recent book The Happiness Industry, the view that happiness is the only self-evident good is actually a way of limiting moral inquiry. One of the virtues of this rich, lucid and arresting book is that it places the current cult of happiness in a well-defined historical framework. Rightly, Davies begins his story with Bentham, noting that he was far more than a philosopher. Davies writes, ‘Bentham’s activities were those which we might now associate with a public sector management consultant’. In the 1790s, he wrote to the Home Office suggesting that the departments of government be linked together through a set of 'conversation tubes，，and to the Bank of England with a design for a printing device that could produce unforgeable banknotes. He drew up plans for a ‘frigidarium’ to keep provisions such as meat, fish, fruit and vegetables fresh. His celebrated design for a prison to be known as a ‘Panopticon，， in which prisoners would be kept in solitary confinement while being visible at all times to the guards, was very nearly adopted. (Surprisingly, Davies does not discuss the fact that Bentham meant his Panopticon not just as a model prison but also as an instrument of control that could be applied to schools and factories.)

但正如 William davies在他最近出版的《幸福產(chǎn)業(yè)》一書中所指出的,幸福是不言而喻的福祉,這種觀點(diǎn)實(shí)際上限制了道德探究的方式。這本內(nèi)容豐富、結(jié)構(gòu)清晰、引人入勝的書的優(yōu)點(diǎn)之一是把當(dāng)前的幸福狂熱置于一個(gè)明確的歷史框架中。確切地說, Davies以 Benthan作為故事的開始,認(rèn)為 Bentham遠(yuǎn)非一個(gè)哲學(xué)家。 Davies寫道:“ Bentham的活動(dòng)我們現(xiàn)在可以理解成類似公共部門的管理顧問。”在18世紀(jì)90年代,他寫信給內(nèi)政部,建議政府部門通過一套“對(duì)話管”聯(lián)系在一起,并向英格蘭銀行建議設(shè)計(jì)一種印削設(shè)備用于制造防偽鈔票。他制定了一個(gè)“冷藏室”的計(jì)劃,以保持肉類、魚類、水果和蔬菜等食物的新鮮。他的監(jiān)獄設(shè)計(jì)被稱為“囫形監(jiān)獄”,在監(jiān)獄里,囚犯?jìng)儽粏为?dú)監(jiān)禁,并且隨時(shí)都可以受到獄警監(jiān)控,這一設(shè)計(jì)差點(diǎn)被米納。(令人驚訝的是, Davies并沒有提及Benthan的本意,即他的“圓形監(jiān)獄”并不只是一個(gè)監(jiān)獄模型,而且是作為一種監(jiān)控工具,還可以應(yīng)用于學(xué)校和工廠。)

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