劍橋雅思13 Test4 Passage3閱讀原文翻譯

劍橋雅思13 Test4 Passage3閱讀原文翻譯， 今天中國教育在線就來為大家分析這個(gè)問題。

Book Review圖書評(píng)論

第1段

‘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.

“幸福是最終目標(biāo)，因?yàn)樗蛔C自明就是好的。如果我們被問到為什么幸福重要，我們并不需要給出更進(jìn)一步的外部理由。很明顯，它就是很重要“。作為經(jīng)濟(jì)學(xué)家和積極心理學(xué)的倡導(dǎo)者，Richard Layard的這一言論概括了許多當(dāng)代人的想法。對(duì)于Layard和其他像他一樣的人來說，很明顯，政府的目的是促進(jìn)一種共同幸福的狀態(tài)。唯一的問題是如何實(shí)現(xiàn)它。而積極心理學(xué)則提供了路徑。這門所謂的科學(xué)不僅界定什么會(huì)讓人們感到幸福，而且還讓他們的幸福可以被衡量。他們說，有了這門科學(xué)之后，政府就能夠以一種前所未有的方式來確保社會(huì)幸福感。

第2段

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.

這種粗糙而簡單的思考方式令人震驚。但正是因?yàn)檫@一原因，它越來越流行。那些以這種方式思考的人對(duì)豐富的哲學(xué)文獻(xiàn)（在其中幸福的含義和價(jià)值已經(jīng)被探索和拷問）視而不見，并且以一種在他們注意到該問題之前，其重要性從未被思考過的方式進(jìn)行寫作。哲學(xué)家Jeremy Bentham（1748-1832）比其他任何人都更應(yīng)該為這種思考方式的發(fā)展負(fù)責(zé)。對(duì)于Bentham來說，很明顯，人類的幸福包含愉悅以及痛苦的缺失。在公元前4世紀(jì)的時(shí)候，希臘哲學(xué)家亞里士多德或許認(rèn)為幸福與自我實(shí)現(xiàn)有關(guān)。在其之后年代的哲學(xué)家似乎努力協(xié)調(diào)追求幸福與其他人類價(jià)值之間的關(guān)系。但對(duì)于Bentham來說，所有這些都是玄學(xué)或者虛構(gòu)的東西。盡管對(duì)他自身以及他所建立的道德理論學(xué)派不甚了解（他們受到教育和確定信念的影響，對(duì)思想史一無所知），積極心理學(xué)的倡導(dǎo)者追隨他的足跡，認(rèn)為到目前為止對(duì)人類幸福的所有道德反思都都已經(jīng)過時(shí)并且毫不相關(guān)。

第3段

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Williams Davies在他最近的《幸福產(chǎn)業(yè)》一書中指出的那樣，認(rèn)為幸福是種不證自明的善實(shí)際上是一種限制道德追問的方式。這本書內(nèi)容豐富，觀點(diǎn)清晰文章來自雅思且非常有趣。它的優(yōu)點(diǎn)之一在于它將當(dāng)下對(duì)幸福的狂熱放入定義清晰的歷史框架中。Davies恰如其分的以Bentham開始他的故事，指出他不僅僅是個(gè)哲學(xué)家。Davies寫到：“我們現(xiàn)在或許會(huì)將Bentham的行為與一名公共部門管理顧問聯(lián)系在一起。”。他在18世紀(jì)90年代給內(nèi)政部寫信，建議政府部門通過一組“對(duì)話管道”聯(lián)系在一起。他還給英格蘭銀行寫信，附帶一份印刷裝置的設(shè)計(jì)。該裝置可以生產(chǎn)無法被偽造的紙幣。他起草了“冷藏室”計(jì)劃，以便保持肉類、魚類、水果和蔬菜等飲食供應(yīng)的新鮮。他設(shè)計(jì)的“圓形監(jiān)獄”差一點(diǎn)就被采納。在這里，犯人被囚禁在單獨(dú)的牢房中，并一直可以被守衛(wèi)看到（令人驚艷的是，Davies并沒有討論如下事實(shí)。Bentham認(rèn)為他的圓形監(jiān)獄不僅可以被當(dāng)作監(jiān)獄的模板，而且可以作為管控工具用于學(xué)校和工廠）。

第4段

Bentham was also a pioneer of the‘science of happiness’.If happiness is to be regarded as a science,it has to be measured,and Bentham suggested two ways in which this might be done.Viewing happiness as a complex of pleasurable sensations,he suggested that it might be quantified by measuring the human pulse rate.Alternatively,money could be used as the standard for quantification:if two different goods have the same price,it can be claimed that they produce the same quantity of pleasure in the consumer.Bentham was more attracted by the latter measure.By associating money so closely to inner experience,Davies writes,Bentham‘set the stage for the entangling of psychological research and capitalism that would shape the business practices of the twentieth century’.

Bentham也是幸?？茖W(xué)的首創(chuàng)者。如果幸福要被當(dāng)作一門科學(xué)，它就必須可以被測量。Bentham提出兩種可能的測量方式。將幸?？醋饕幌盗杏鋹偳榫w的組合，他認(rèn)為它或許可以通過測量人們的脈搏來進(jìn)行量化。此外，金錢可以被當(dāng)作量化的標(biāo)準(zhǔn)：如果兩種物品價(jià)格相同，就可以說他們?yōu)轭櫩蛶硗葦?shù)量的快樂。Bentham更喜歡后一種測量方式。Davies寫到，通過將金錢與內(nèi)在體驗(yàn)緊緊的聯(lián)系在一起，Bentham“為心理研究和資本主義的結(jié)合搭建舞臺(tái)。而它們將塑造整個(gè)20世紀(jì)的商業(yè)實(shí)踐”。

第5段

The Happiness Industry describes how the project of a science of happiness has become integral to capitalism.We learn much that is interesting about how economic problems are being redefined and treated as psychological maladies.In addition,Davies shows how the belief that inner states of pleasure and displeasure can be objectively measured has informed management studies and advertising.The tendency of thinkers such as J B Watson,the founder of behaviourism,was that human beings could be shaped,or manipulated,by policymakers and managers.Watson had no factual basis for his view of human action.When he became president of the American Psychological Association in 1915,he‘had never even studied a single human being’:his research had been confined to experiments on white rats.Yet Watson’s reductive model is now widely applied,with‘behaviour change’becoming the goal of governments:in Britain,a‘Behaviour Insights Team’has been established by the government to study how people can be encouraged,at minimum cost to the public purse,to live in what are considered to be socially desirable ways.

《幸福產(chǎn)業(yè)》描述了辛福科學(xué)如何成為資本主義不可或缺的一部分。我們會(huì)了解到許多關(guān)于經(jīng)濟(jì)問題如何被重新定義為心理問題并進(jìn)行處理的有趣現(xiàn)象。此外，Dvaies還展示了愉悅或者不愉悅的內(nèi)心狀態(tài)可以被客觀測量的想法是如何影響管理研究和廣告的。諸如行為主義的創(chuàng)始人J B Watson這樣的思想家認(rèn)為，政策制定者或者管理者可以塑造或操控人類。Watson有關(guān)人類行為的觀點(diǎn)并沒有任何事實(shí)依據(jù)。當(dāng)他在1915年成為美國心理協(xié)會(huì)主席的時(shí)候，他“從來都沒有研究過任何一個(gè)人類個(gè)體”。他的研究局限于小白鼠實(shí)驗(yàn)。然而，隨著“行為改變”成為政府的目標(biāo)，Watson的簡化模型現(xiàn)在被廣泛使用。在英國，政府建立“行為透視團(tuán)隊(duì)”來研究如何用最少的公共資金來鼓勵(lì)人們以一種社會(huì)認(rèn)可的方式生活。

第6段

Modem industrial societies appear to need the possibility of ever-increasing happiness to motivate them in their labours.But whatever its intellectual pedigree,the idea that governments should be responsible for promoting happiness is always a threat to human freedom.

現(xiàn)代工業(yè)社會(huì)似乎需要幸福不斷增長的可能性來激勵(lì)其員工。但無論知識(shí)流派如何，政府應(yīng)該負(fù)責(zé)推進(jìn)幸福的觀點(diǎn)總是構(gòu)成對(duì)人類自由的威脅。

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