self-interest.html - en to zh_CN translation catalogue (24 entries)

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en: Self-Interest - GNU Project - Free Software Foundation
zh_CN: 利己主义 - GNU工程 - 自由软件基金会

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en: Self-Interest
zh_CN: 利己主义

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en: by Loyd Fueston
zh_CN: Loyd Fueston 著

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en: Is Self-Interest Sufficient to Organize a Free Economy?
zh_CN: 利己主义足够组织一个自由经济吗？

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en: The quick answer is, &ldquo;No.&rdquo; And few of the better-known theoreticians of the free-market have ever thought that self-interest was, or even could be, sufficient to organize, or long maintain, a free economy.  Among those theoreticians, Adam Smith is often regarded as having been the primary philosopher of self-interest. In a book written to correct a number of misunderstandings of Smith's teachings, we find the following summaries of Smith's view about self-interest:
zh_CN: 回答将是：&ldquo;不能&rdquo;。而且，没有一个知名的自由市场理论方面的专家会认为利己主义曾经、甚至有可能足以组织自由经济，或是将它维持一段时间。在这些理论家中，亚当．斯密经常被认为是利己主义的主要卫道士。但是在一本用来纠正对其教义的误解的书中，我们看到了对他的利己主义观点的如下综述：

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en: Far from being an individualist, Smith believed it is the influence of society that transforms people into moral beings. He thought that people often misjudge their own self-interest.
zh_CN: 与成为个人主义者相比，斯密认为是社会的影响将人转变为道德的生物。他认为人们经常高估了自己的个人利益。

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en: Even more directly to the point:
zh_CN: 甚至还有更多直接的论述：

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en: [Adam Smith] regarded the attempt to explain all human behavior on the basis of self-interest as analytically misguided and morally pernicious.&nbsp;<a href="#fn1">[1]</a>
zh_CN: [亚当．斯密]认为基于利己主义来解释人类行为的尝试是分析上的被误导，并且在道德上是有害的。<a href="#fn1">[1]</a>

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en: As Adam Smith certainly realized, self-interest will be one of the principal forces organizing economic activities in any society, but that is as true of the most repressive or brutal society as it is of a relatively free and open society. Most of us will not like the results of self-interest untempered by a respect for other creatures.  As a recent example, in running their country to the disadvantage of most Soviet citizens, the leaders of the Communist Party and of the Soviet military and intelligence services were advancing their own self-interests, at least as they understood or misunderstood those interests.
zh_CN: 亚当．斯密显然意识到，利己主义在任何社会中都是组织经济活动的首要力量之一，无论在相对自由开放的社会中，还是在最压迫甚至是最残暴的社会中。我们大多数人都不会喜欢缺乏对他人尊敬的利己主义造成的后果。比如当下，苏联共产党和苏联军事及情报机构的头头们，在发展个人利益的同时，把苏联带到了对人民不利的境地，至少按照他们对利益的理解来说是这样。

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en: The advantages enjoyed by Americans over citizens of the Soviet countries, and the advantages we still enjoy over the nominally free citizens of Russia and other eastern European countries, are those of a society organized to allow a high percentage of Americans to act in such a way as to serve both their self-interest and some substantial stock of moral principles. Not only our habits and customs, but also our positive laws&mdash;such as those of copyright&mdash;enter into that organization of our society, for good or bad, but not in a morally neutral manner.
zh_CN: 那些美国人民比苏联人民多得到过的好处，以及我们现在还有的、超过所谓的俄罗斯和其他东欧国家的自由公民的优势，来自一个社会；该社会组织允许大多数美国人行事时满足个人利益，同时又不背离坚实的道德准则。不仅我们的风俗习惯，而且我们的正确法律&mdash;&mdash;比如说那些对版权的规定&mdash;&mdash;都进入到我们的社会组织中，它们或好或坏，但绝不是道德中立。

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en: Self-interest is not necessarily evil, though it can lead people to act in morally reprehensible ways. The love of self, and the consequent development of self-interest, is one aspect of a creature who is also a social, and hence moral, being. Self-interest itself can serve moral interests in a free society so long as that society has the proper foundations. The elements of those foundations include not only a populace sharing a substantial body of moral beliefs and habits but also the formal political structures, positive laws, and accepted court decisions capable of supporting both social order and personal freedom. Once those are in place, and once they have been internalized by the bulk of the citizens, then self-interest will provide a fuel of sorts to keep an economy functioning effectively without leading to immoral results on the whole. The question is always: Is our society organized properly, in its positive laws and in the habits we teach our children and reinforce in ourselves, so that self-interest and moral principles do not generally come into conflict?
zh_CN: 利己主义不一定非是罪恶的，尽管它会驱使人们以应当受道德谴责的方式行事。对自己的关心和因此而来的利己主义的发展，是我们作为人的一方面；它也因而使人成为社会的、进而是道德的生物。只要这个社会有适当的基础，利己主义本身可以在自由社会为道德利益服务。这种基础的元素不仅包括认同坚实道德信仰和习惯的人民，也包括正式的政治结构、正确的法律，以及被接受的能够维护社会秩序和个人自由的法庭裁决。当这些基础都已具备，并且都已被大多数人铭记于心时，利己主义将成为从整体上使经济运转有效而不导致邪恶结果的燃料。问题是，我们的社会是否在正确的法律和我们教育孩子与约束自我的习惯中被合理组织，从而利己主义与道德准则并不冲突了呢？

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en: Those people aware of modern mathematics or of programming techniques should appreciate the recursive, and inherently unstable, interactions between individual morality and social structure. To oversimplify in a useful manner: People with substantial moral beliefs organize societies along those beliefs and those societies then begin to form the habits and beliefs of children, immigrants, etc. according to those same beliefs. Always, it is a messy historical process which can be destroyed or rerouted into less desirable paths. There is inevitably a question as to whether we are straying from a proper path and also a question as to how robust the society is, i.e., how much of a disturbance it would take to destroy much of what is good about that society.
zh_CN: 研究现代数学或是编程技术的人应当了解这种个人道德与社会结构间的递归的、天然不稳定的交互作用。简单地说，有坚定道德信仰的人以其信仰来组织社会，然后社会又开始根据这些信仰来培养孩子们、移民们的信仰与习惯，等等。当然，这是一个头绪纷繁的历史过程，经常会被打断或是被引导到其他并不想要的路子上。不可避免地，有人会问，我们是不是正在偏离正确的路途；还有人问，这个社会有多少承受力，也就是，要多大的打击就会摧毁这个社会的优秀部分。

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en: Sometimes, good people will decide that something has gone wrong and it is time to fight for a moral principle even if it becomes necessary to sacrifice, or at least qualify, their own self-interest. In the words of Thomas Sowell, a free-market theorist of our time:
zh_CN: 有时候，好人会认为事情出了差错，并开始为了某个道德准则而战斗，即使是有必要牺牲或者至少是限制他们自己的个人利益。用当代的自由市场理论家Thomas Sowell的话来说：

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en: There are, of course, noneconomic values.  Indeed, there are <em>only</em> noneconomic values. Economics is not a value itself but merely a method of trading off one value against another.  If statements about &ldquo;noneconomic values&rdquo; (or, more specifically, &ldquo;social values&rdquo; or &ldquo;human values&rdquo;) are meant to deny the inherent reality of trade-offs, or to exempt some particular value from the trade-off process, then such selfless ideals can be no more effectively demonstrated than by trading off financial gains in the interest of such ideals. This is an economic trade-off.&nbsp;<a href="#fn2">[2]</a>
zh_CN: 世界上当然存在非经济的价值。实际上，<em>只</em>存在非经济的价值。经济本身不是价值，只是一种价值交换的手段。如果有关&ldquo;非经济价值&rdquo;（或者更具体地说，是&ldquo;社会价值&rdquo;或&ldquo;人类价值&rdquo;）的论断，是为了否认贸易的内在真实性，或是为了免除贸易过程中的一些特殊的价值，那么这种无私的理想只有通过为其获利的交易才能更有效地体现出来。这就是经济的贸易。<a href="#fn2">[2]</a>

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en: In context, Professor Sowell was not arguing against those imputing some sort of moral power to self-interest; he was instead arguing against those who think there should be an easy path to the reform of a society which may have a particular moral defect. Those are two sides to the same coin&mdash;serving self-interest may put a person in conflict with moral values and the attempt to serve moral values may lead to some sacrifice of one's self-interest.
zh_CN: 在上下文中，Sowell 教授并不是在反对那些为利己主义输入道德力量的人；而是在反对那些认为存在一条能轻易改变有道德缺陷的社会的道路的人。他们是一个硬币的两面&mdash;&mdash;维护个人利益可能会让人陷入与道德价值的冲突，而尝试维护道德价值则会导致一些个人利益的牺牲。

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en: Self-interest can be a powerful fuel for a society, at least when the citizens of that society are well-formed individuals, but there is no mystical or magical aspect to self-interest that guarantees moral results. Self-interest will lead to generally moral results to the extent that moral constraints, external but mostly internal, guide the actions of the self-interested parties. A society with the proper constraints does not come into existence by some act of magic, but rather by the acts of people who are aiming at a higher purpose, whether the preservation of liberty in the society as a whole or the preservation of a cooperative spirit within communities of programmers, or maybe both of those at the same time.
zh_CN: 利己主义可以是社会的强劲燃料，至少当社会公民是经过良好教育的个体时是如此，但是利己主义没什么神奇或神秘的特性能保证道德的后果。利己主义产生的一般性道德后果，只能达到外部的、更多是内部的道德约束能够指引该利益团体行动的范围。一个具有良好约束的社会并不靠魔术而存在，而是靠着眼更高目标的人们的行动，无论是对整个社会自由的保护，还是对程序员社区合作精神的保留，亦或是二者兼而有之。

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en: Footnotes
zh_CN: 脚注

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en: Both quotes are from page 2 of <cite>Adam Smith: In His Time and Ours</cite>, Jerry Z. Muller, Princeton: Princeton University Press, 1993.
zh_CN: 两文皆引自 Jerry Z. Muller 的<cite>亚当．斯密：他与我们的时代</cite>，第2页，普林斯顿：普林斯顿大学出版社，1993。

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en: From page 79 of <cite>Knowledge &amp; Decisions</cite>, Thomas Sowell, New York: Basic Books, 1980.
zh_CN: 引自 <cite>Knowledge &amp; Decisions</cite> 第 79 页，Thomas Sowell, New York: Basic Books, 1980。

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en: Please send general FSF &amp; GNU inquiries to <a href="mailto:gnu@gnu.org">&lt;gnu@gnu.org&gt;</a>.  There are also <a href="/contact/">other ways to contact</a> the FSF.  Broken links and other corrections or suggestions can be sent to <a href="mailto:webmasters@gnu.org">&lt;webmasters@gnu.org&gt;</a>.
zh_CN: 请将有关自由软件基金会（FSF）&amp;GNU的一般性问题发送到<a href="mailto:gnu@gnu.org">&lt;gnu@gnu.org&gt;</a>。也可以通过<a href="/contact/">其他联系方法</a>联系自由软件基金会(FSF)。请将无效链接，其他错误或建议发送给<a href="mailto:webmasters@gnu.org">&lt;webmasters@gnu.org&gt;</a>。

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zh_CN: <b>翻译</b>：袁乙钧，2011。<a href="mailto:bbbush@163.com">&lt;bbbush@163.com&gt;</a><br></br>
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