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思想的历史——消费主义

HISTORY: CONSUMERISM

历史上大多时候 作为地球最大居住群体的人类
For most of history, the overwhelming majority of the Earth’s inhabitants
基本上都一穷二白
have owned, more or less, nothing.
他们只有穿的衣服 一些碗具 一个锅一个壶
The clothes they stood up in, some bowls, a pot and a pan,
或许有把扫帚 情况好点的 还有些农具
perhaps a broom and, if things were going really well, a few farming implements.
国家和人民都很穷
Nations and peoples remained consistently poor.
全球国民生产总值年年都不见增长
Global GDP did not grow at all from year to year:
整个世界在1800时还像人类历史一开始时那么窘迫
the world was an aggregate as hard up in 1800 as it had been at the beginning of time.
然而从18世纪早期开始
However, starting in the early 18th century,
在西北欧一些国家 一个重要的现象发生了
in the countries of north-western Europe, a remarkable phenomenon occurred.
经济开始发展 工资开始增长
Economies began to expand and wages to rise.
那些之前除了维持基本生活没有什么闲钱的家庭
Families who’d never before had any money beyond what they needed just to survive
也能买点别的小奢侈品了: 一把梳子 一面镜子
found they could go shopping for small luxuries: a comb or a mirror,
一套备用内衣 一个枕头 一双厚靴 或是一条毛巾
a spare set of underwear, a pillow, some thicker boots or a towel.
他们的消费创造了良好的经济循环
Their expenditure created a virtuous economic cycle.
他们花得越多 商业越兴旺 工资就涨得越多
The more they spent, the more business grew, the more wages rose.
直到18世纪中期 观察家们发现他们生活在划时代的变革中
By the middle of the 18th century, observers recognised that they were living through a period of epochal change
历史学家将其称为世界第一次消费革命
that historians have since described as the world’s first consumer revolution.
在英国 这种变革最显著
It was in Britain where the changes were most marked:
无数新产业雨后春笋般发展起来以满足人们不断增长的对富人商品的需求
enormous new industries sprang up to cater for the widespread demand for goods that had once been the preserve of the very rich alone.
在英国很多城市你可以从 Chip ‘n Dale、Hepplewhite、Sheraton 购买家具
In England’s cities you could buy furniture from Chip ‘n’ Dale, Hepplewhite and Sheraton
从Wedgwood、Derby买瓷器 从Sheffield 的铁匠铺购买餐具
pottery from Wedgewood and Derby, cutlery from the smitheries of Sheffield
还有畅销杂志《时尚画廊》与《淑女》中介绍的鞋帽服饰
and hats, shoes and dresses featured in the best selling magazines like The Gallery of Fashion and The Ladies Magazine.
几十年没变化的服饰样式和发型现在是每年一变
Styles for clothes and hair which had formerly gone unchanged for decades now altered every year
而且经常往极其夸张不实用的方向发展
often in extremely theatrical and impractical directions.
1770年代早期 人们特别迷恋一种高耸的装饰假发
In the early 1770s, there was a craze for decorating wigs so tall
高到需要站在椅子上才能够得着顶部
that their tops could only be accessed by standing on a chair.
对漫画家来说倒是有趣 消费者的新奇喜好是如此生动如此众多 以至于
It was fun for the cartoonists. So vivid and numerous were the consumer novelties that the austere
一位简朴的Johnsons Riley医生建议囚犯们是不是很快要以新的方式绞死
Dr. Johnsons Riley wondered whether prisoners were also soon to be hanged in a new way.
基督教堂关照了此事 并没有批准
The Christian Church looked on and did not approve.
英国上上下下的牧师都布道反对新的物质主义
Up and down England, clergymen delivered bitter sermons against the new materialism.
他们称之为虚荣 是一种罪 神的儿女们应该远离商店
They called it vanity, which was a sin. Sons and daughters ought to be kept away from shops
上帝不会好好关照那些更注重家居装饰而非自己灵魂状态的人们
God would not look kindly on those who paid more attention to household decoration than the state of their souls.
但现在又出现一场极大改变人们如何理解虚荣在经济中的作用的知识革命
But there now emerged an intellectual revolution that sharply altered the understanding of the role of vanity in an economy.
1723年 伦敦医师伯纳德·孟德维尔发表了一部经济学手册《蜜蜂的寓言》
In 1723, a London physician called Bernand Mandeville published an economic tract titled “The Fable of the Bees”
该书认为 与几个世纪以来宗教或道德思想相反的是 使得人们生活富裕
which proposed that contrary to centuries of religious and moral thinking, what made countries rich
安全 诚实 慷慨 英勇 坚强的是
and therefore safe, honest, generous, spirited and strong
一种非常小的 不高尚显然也没什么尊严的活动:
was a very minor, unelevated and apparently undignified activity:
购物乐趣
shopping for pleasure.
正是这种对被孟德维尔称为“无用品”的消费: 帽子 头罩 手套 黄油盘
It was the consumption of what Mandeville called fripperies: hats, bonnets, gloves, butter dishes,
汤碗 鞋拔子及发夹等为国家繁荣提供了驱动力
soup tureens, shoehorns and hair clips that provided the engine for national prosperity
并且使政府将教堂的布道理论变成现实:
and allowed the government to do in practice what the church only knew how to sermonise about in theory:
真正改变穷苦人民的生活
make a genuine difference to the lives of the weak and the poor.
孟德维尔认为 产生财富的唯一途径是保证人们对于荒唐不必要产品的高需求
The only way to generate wealth, argued Mandeville, was to ensure high demand for absurd and unnecessary things.
人们当然不需要什么刺绣手包 丝绸拖鞋 或冰激凌
Of course no one needed embroidered handbags, silk lined slippers or ice creams
但如果人们因时尚推崇而想买它们 这是种好事 因为为了满足这些零碎需求
but it was a blessing that they could be prompted by fashion to want them, for on the back of demand
需要建作坊 培训学徒 投资医院
for such trifles, workshops could be built, apprentices trained and hospitals funded.
人们震惊于孟德维尔摆在他们面前的仅有选择: 一个国家要么
Mandeville shocked the audience with the starkness of the choice he placed before them: a nation could either be very
高风亮节一穷二白
high-minded, spiritually elevated, intelectually refined and dirt poor
要么奢靡繁华富可敌国
or a slave to luxury and idle consumption and very rich.
他的阴暗论点说服了18世纪大多数
Mandeville’s dark thesis went on to convince almost all the great
欧美著名经济学家及政治家
Anglophone economists and political thinkers of the 18th century.
然而 还是偶尔有与这一经济新正统背道而驰的观点
There were, nevertheless, some occasional departures from the new economic orthodoxy.
其中最勇敢热情的声音之一来自瑞士最伟大的哲学家——让·雅克·卢梭
One of the most spirited and impassioned voices was that of Switzerland’s greatest philosopher, Jean Jacques Rousseau.
他震惊于故乡日内瓦因消费革命而转变的生活方式及氛围
Shocked by the impact of the consumer revolution on the manners and atmosphere of his native Geneva,
于是倡导人们回归到一种更简单更传统的生活方式
he called for a return to a simpler, older way of life.
就是那种他在阿尔卑斯山村庄里体验到的
of the sort he had experienced in the alpine villages
或是在旅行者在日记里写到的关于北美土著部落的生活方式
or read about in the travellers’ accounts of the native tribes of North America.
在阿彭策尔遥远的角落或密苏里广袤的森林里
In the remote corners of Appenzell or the vast forests of Missouri
人们很幸福地无需考虑时尚 也没有人因假发而高人一等
there was, blessedly, no concern for fashion and no one upmanship around hair extensions.
卢梭建议关闭日内瓦边境并且对奢侈品征重税
Rousseau recommended closing Geneva’s borders and imposing crippling taxes on luxury goods
这样就可以把人们的精力重新引向非物质的价值观上
so that people’s energy could be redirected towards non-material values.
他非常欣赏斯巴达的简朴尚武精神
He looked back with fondness to the austere, martial spirit of Sparta.
然而 即使卢梭反对孟德维尔的观点 他也从未否认他分析背后的基本假设
However, even if Rousseau disagreed with Mandeville, he did not seek to deny the basic premise behind his analysis.
看起来这确实只是在消费财富
It truly appeared to be a choice between decadent consumption and wealth on one hand
与贫穷节制间做的选择
and virtuous restraint and poverty on the other.
简单说来只是因为卢梭更格外看重道德多于财富
It was simply that Rousseau, unusually, preffered virtue to wealth.
这场争论的要素从此便持续主导了后世的经济思想
The parameters of this debate have continued to dominate the economic thinking ever since.
我们在资本主义与共产主义 以及自由市场论者与环保主义者的意识形态争论中又发现了这些要素
We re-encounter them in ideological arguments between capitalists and communists and free marketeers and environmentalists.
但对我们大多数人来说 这场争论已不再那么重要:
But for most of us, the debate is no longer pertinent:
我们只是接受了我们终将生活在消费经济的事实 而它对我们有一些非常不好的副作用:
we simlply accept that we will live in consumer economies, with some very unfortunate side effects to them:
弱智的广告 无益于健康的垃圾食品
crass advertising, foodstuffs that are unhealthy for us,
还有一些与我们实际需求并不相干的产品
products that are disconnected from any reasonable assessment of our needs.
但这些换来了经济增长与高就业率
All this in exchange for economic growth and high employment.
我们已然选择了财富而非品德
We have chosen wealth over virtue.
讽刺的是 人们对这个两分法的接受
an irony laden acceptance of this dichotomy is what underpins
支撑了20世纪中期许多美国流行艺术家的理念
approach of many pop artists in mid 20th century America.
比如说 克拉斯·欧登伯格就因为使用了现代消费品而闻名 他的许多作品都与食物相关
For example, Claes Oldenburg developed a reputation for taking modern consumer items, many of them food related
他对它们大批量再生产 放到用鲜艳的聚乙烯布置的户外背景里
and reproducing them at enormous scale, usually in outdoor settings in vibrant polyester vinyl.
在城市广场 以前人们通常会看到政治领袖或宗教圣人的纪念雕像
In city squares, where one once might have expected to find statues in honour of political leaders
而现在在外面则随处可见汉堡、巨大的奶酪蛋糕
or religious saints, one now came across outside hamburgers, giant cheesecakes,
装饰了番茄酱的大薯条 或者是欧登伯格最出名的那部作品——
huge fries decked with ketchup or perhaps Oldenburg’s most famous work
一个12米高的倒置的不锈钢冰淇淋筒
a 12 meter high stainless steel, inverted ice cream cone.
他将小物件放得无限大 很巧妙地将人们的注意力转移到
Oldenburg’s vast versions of small things playfully directed our attention
现代经济对大众消费的依赖 并且消费的都是
to the peculiar dependence of modern economies on the mass consumption of what are,
一些对人们来说很不起眼的东西
in human terms, some deeply negligible products.
然而欧登伯格的雕塑只是表面夸张而已
Yet the scale of Oldenburg’s objects was only superficially absurd.
它精准地反映出这些商品在我们集体经济运行中的重要性
because it rather precisely reflected their actual importance in our collective economic destinies.
然而 欧登伯格似乎承认
Nevertheless, as Oldenburg seemed to concede,
生活在一种建立在面包及甜番茄酱上
it was peculiar to be living in a civilisation
的文明里是很奇怪的 那些泄气的
founded on the back of buns and sweetened tomato paste, a bathos hinted at by the
巨型汉堡 热狗和披萨也暗示了这种文明乏善可陈
deflated appearance of many of the giant burgers, hotdogs and pizzas.
人们很少关心的一个问题是 是否有什么办法来弱化这种令人不快的选择
The one question that’s rarely been asked is whether there might be a way to attenuate the dispiriting choice,
从而一方面利用消费主义的优点
to draw on the best aspects of consumerism on one hand
另一方面又保持高尚的精神 而不必受他们的阴暗面所影响:
and high-mindedness on the other, without suffering their worst sides:
道德滑坡、贫穷深渊
moral decadence and profound poverty.
社会有没有可能在允许消费者花钱促进就业和福利的同时
Might it be possible for a society to develop that allows for consumers spending and therefore provides employment and welfare
还能导向一种别的精神而非虚荣和奢靡?
yet of a kind directed at something other than vanities and superfluities?
我们能否不买没用的东西?
Might we shop for something other than nonsense?
也就是说 我们能否拥有财富的同时还有一定的品德?
In other words, might we have wealth and a degree of virtue?
就是这点可能性让我们在18世纪经济学家亚当斯密的著作中睥出端倪
It is this possibility of which we find some intriguing hints in the work of Adam Smith
而他常常被误读为消费主义
an 18th century economist, too often read as a blunt apologist
全方位赤裸裸地辩护
for all aspects of consumerism.
但实际上 他是对消费主义观察更细致更有远见的分析家
but in fact, one of its more subtle and visionary analysts.
在他1776年出版的《国富论》中
In his book The Wealth of Nations, published in 1776,
亚当·斯密似乎在关键论点上承认孟德维尔的观点:
Adam Smith seems at points willing to concede to key aspects of Mandeville’s argument:
消费者社会的确可以帮助穷人就业 以满足
consumer societies do help the poor by providing employment based around satisfying what are often rather
那些次要购买需求 斯密像其他经济学家一样
sub-optimal purchases. Smith was as ready as other economists
嘲讽某些消费选择的琐碎性 同时又首肯他们对社会的良好影响
to mock the triviality of some consumer choices while admiring their consequences.
那些蕾丝手帕 首饰盒 寺庙形奶油小点心
All those embroidered lace handkerchiefs, jewel snuff boxes and miniature temples made of cream for dessert
都相当琐碎 他认为 但它们促进了贸易 创造了就业 并由此产生了巨大的财富
they were flippant, he conceded, but they encouraged trade, created employment and generated immense wealth
就凭这一点 就足以坚定拥护之
and could be therefore firmly defended on this score alone.
然而 斯密对未来抱有一些美好的愿望 他指出
However, Smith held out some fascinating hopes for the future. He pointed out that
消费并不总与那些无聊产品的买卖相关
consumption didn’t invariably have to involve the trading of frivolous things.
他见过爱丁堡图书产业的扩张 所以知道高等教育可以做到怎样大的市场
He had seen the expansion of the Edinburgh book trade and knew how large a market higher education might become.
他也知道通过爱丁堡高贵帅气的新城建设
He understood how much wealth was being accumulated
可以积累多大的财富
through the construction of the Edinburgh’s extremely handsome and noble New Town.
他还知道人类的许多高级需求需要投入许多劳动力、知识、工作去满足
He understood that humans have many higher needs that require a lot of labour, intelligence and work to fulfill
然而如同现实主义者伯纳德·孟德维尔所设想的 他们都处在资本主义事业的外围
but they lie outside of capitalist enterprise as conceived of by realists like Bernard Mandeville.
这些需求中就包括就教育、自我认知、
Among these are need for education, for self understanding,
美好城市以及有益的社会生活
for beautiful cities and for rewarding social lives.
在亚当·斯密看来 资本主义的终极目标 是在其种种复杂性中解决幸福的问题
The ultimate goal of capitalism, in Adam Smith’s view, was to tackle happiness in all its complexities
是心理上的幸福 而不仅仅是物质上的
psychological and not just merely material.
我们这个时代的资本主义依然没有彻底
The capitalism of our times still hasn’t entirely come around
解决孟德维尔和卢梭强调的选择尴尬问题
to resolving the awkward choices that Bernard Mandeville and Jean Jacques Rousseau circled.
但是对未来的最大希望是 我们不需要永远
But the crucial hope for the future is that we may not forever need to be making money
从开发消费者虚荣愚蠢的品味上赚钱
of rather exploitative, silly or vain consumer appetites.
我们或许也能学会 作为生产者和消费者
That we may also learn to generate enormous profits from helping people
因在人们生活的重要方面帮助他们而产生巨大利益
as consumers and producers in the truly important and ambitious aspects of their lives.
资本主义改革取决于一项听起来奇怪但却很重要的任务:
The reform of capitalism hinges on an odd sounding but critical task:
一种新型消费主义
a new kind of consumerism.
这种经济的概念主要集中在买卖服务
The conception of an economy focused around buying and selling services
而商品则用来解决我们的更高需求
and goods focused on our higher needs.

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视频概述

孟德维尔和卢梭就消费主义都曾提出人类所面对的两难选择:是要财富还是品德?人类目前的高级需求仍处在消费社会的外围,也许未来的我们可以推崇一种新型消费主义,让商品越来越多服务于人类的更高需求。

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收集自网络

翻译译者

霜霜

审核员

赖皮

视频来源

https://www.youtube.com/watch?v=Y-Unq3R--M0

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