Family values
Family values
复制标题
家庭价值观
作者：
Charles J. Godfray
谈话的痛苦和无知（或无知）带来的制度惰性。埃里希一家没有列出一长串明显的保护措施，比如关掉不必要的灯（即使电脑和微波炉处于待机状态），而是带我们了解了我们为运行社会而部署的政治和其他系统。他们强调了大多数人认为正在发生的事情（比如股票市场）与最终将证明更为重要的环境故障之间的文化脱节。我们社会的技术基础远远超出了我们的文化理解。“一架747喷气式客机包含了更多的信息...比飞行员细胞中的所有DNA还要多……在进化的一瞬间，人类就过渡到了一种无处不在的文化无知状态，人类很难处理它。”这尤其适用于那些大有希望但对人类事业造成严重伤害的技术。这本书不仅仅是关于通常的环境问题。它处理问题的根源，如文化障碍、群体（不当）行为、态度的传染、思维的“粘性”、社会不连续性、特殊利益和其他形式的社会僵化和反常。埃利希还通过对集体行动、优化治理、先发制人的举措、道德要求以及个人和社区前景的巨大变化的评估提出了大量解决方案。这些材料构成了这本书的大部分，与埃利希的早期著作形成对比。在这里，他们处理的问题，值得深入分析，但收到相对较少的研究。毫不奇怪，埃利希夫妇建议，联合国在2000年提出的千年发展目标--例如，解决营养不良、儿童死亡率、妇女文盲和水资源短缺问题--应该辅之以千年人类行为评估。这种措施可以建立在这样一种思想的基础上，即我们生活在一个理想主义与现实主义迅速融合的时代。这份关于埃利希信息的主要组成部分的清单听起来可能有点严肃，但这本书的精神被告知文本的活泼风格所拯救。作者们擅长用一句俏皮话结束段落，比如：“我们已经彻底改变了我们的世界;现在我们必须看看我们是否可以改变我们的方式。”更好的是，这种风格表明，作者们并没有因为他们的信息而感到沮丧;相反，它暗示着他们不仅意识到了深刻的问题，而且意识到了极好的机会。埃利希夫妇经常被称为终极悲观主义者，但坦率地说，他们的书令人振奋。简而言之，他们的概念网比以前扩展得更广。这本书是家庭价值观
tal travails and the institutional inertia that ensues from ignorance (or ignore-ance). Instead of lengthy lists of obvious safeguard measures such as switching off unnecessary lights (even while leaving computers and microwaves on standby), the Ehrlichs take us through the systems, political and otherwise, that we deploy to run our societies. They highlight the cultural disconnection between what most people think is going on (the stock market, say) and the environmental breakdowns that will eventually prove much more important. The technological underpinnings of our societies have far outstripped our cultural understanding. “A 747 jetliner embodies much more information...than all of the DNA packed into the pilots’ cells...The transition to a state of ubiquitous cultural ignorance has occurred in an evolutionary twinkling of an eye, and humanity is having great difficulty dealing with it.” This applies particularly to those technologies that promise much but inflict severe harm on the human cause. The book is not only about the usual environmental problems. It tackles sources of problems,such as cultural roadblocks,group (mis-)behaviour, contagion of attitudes, “stickiness” of thinking, social discontinuities, special interests and other forms of social rigidity and perversity. The Ehrlichs also present plenty of solutions through their assessments of collective action, optimized governance, pre-emptive initiatives, ethical imperatives and huge changes in personal and community outlooks. This material makes up the bulk of the book, in contrast with the Ehrlichs’ earlier writings. Here they deal with issues that deserve intensive analysis but receive comparatively little research. Not surprisingly, the Ehrlichs suggest that the Millennium Development Goals proposed by the United Nations in 2000 — to tackle malnutrition, child mortality, female illiteracy and water shortages,for example — be supplemented by a Millennium Assessment of Human Behaviour. Such a measure could be founded on the idea that we live at a time when what is idealistic is swiftly converging with what is realistic. This listing of the principal components of the Ehrlichs’ message may sound a trifle earnest, but the book’s spirit is saved by the jaunty style that informs the text. The authors are masters at finishing paragraphs with one-liners, such as: “We have utterly changed our world; now we’ll have to see if we can change our ways.”Better still, the style suggests that the authors are not a whit dispirited by their message; rather, it implies that they sense not only profound problems but superb opportunities. The Ehrlichs have often been called the ultimate pessimists,but their book is, frankly,heartening. In short, they have spread their conceptual net much wider than before. The book is Family values