グミ の山 11 月 2 週
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○自由な題名
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○We stand now(感) 英文のみのページ(翻訳用)
We stand now at the beginning of the age of robots. There are some 25,000 robots in the world and it is estimated that by 1990 there will be about 115,000.
What makes them important, even in their present simplicity, is the kind of work they can do, now or soon. They can take on dangerous tasks or withstand dangerous conditions, which human beings would much prefer to avoid and yet which, till now, they have been forced to engage in. Robots will be working in space, in mines, under water; they will deal with explosives, radioactive material, poisonous chemicals, pathogenic bacteria, unusual temperatures, pressures, heights and so on.
Most of all, they can do work which, while not physically dangerous, is so repetitious and dull that it stultifies and debases any human mind that must engage in it for long periods of time.
This mind-damaging work is just right for robots, which can engage in it indefinitely, without getting bored or sullen; they can also do it more reliably and correctly. As a result, human beings, liberated from such subhuman work, will be free to turn to more creative endeavors.
And yet, before we grow too happy over this prospect, let us remember that to be "liberated from an undesirable job" might well be translated into "thrown out of work." A job might seem undesirable to someone viewing it from outside, but to the person working at it, it is a livelihood. The robot brings with it, in other words, the threat of technological unemployment and with that, the loss of economic security and the disappearance of self-respect.
One might argue that technological advance has always been with us and that history shows that such advance produces many more jobs than it destroys. The coming of the automobile put a number of blacksmiths and buggy manufacturers out of business and decreased the need for whips and hay. It created, however, a far greater number of automobile-related jobs, and vastly expanded and broadened the need for gasoline, rubber and highways.
And yet there are dangers more dramatic than that of unemployment. Might not human beings be killed by robots? Might robots be designed and programmed to be warriors? Might the machines of destruction that now fight our battles be made the more horrible with the aid of computerization?
To be sure, human beings have turned almost every technological advance to the service of the destructive impulse. But mankind has already brought war-making powers to the point where civilization can be destroyed in a day. We can't save ourselves in this respect by banning robots. All over the world, people fear war, and this general fear, which grows yearly, may succeed in putting an end to war -- in which case there will be no warrior robots.
But let us consider still another and perhaps the most extreme of the potential dangers of robots, and of computers generally. Robots will be made ever more sophisticated and more capable; they will be designed with cleverly manipulable hands and various senses; they may even eventually be constructed with the capacity for something like reason. Might they not take over more and more jobs, more complicated jobs, more creative jobs?
Might it not be that human beings will have to be shifted from one job to another, seeking always something that robots cannot do better, and finding that robots will inexorably follow them to higher and higher levels until there is nothing at all left for humans to do? Will human beings be forced into idleness and boredom, dying off for sheer lack of challenge to give life meaning? In short, would Homo sapiens become first obsolete, then extinct; and would the robots take over as Homo superior?
It is possible to wonder, in a cynical way, if this would not be a logical and rational development after all. If eventually robots are devised that are stronger and more intelligent than human beings and if they are given a better sense of social obligations than we have, shouldn't they replace us as a matter of justice?
But these are dyspeptic and unpleasant imaginings. There is much that is, has been and will continue to be decent and wonderful about humans, and with the help of robots -- and computers, generally -- we may yet save ourselves and the world.
Besides, although we might in despair try to reconcile ourselves to robotic replacement, it may be that this is impossible. The human brain is not easy to match, let alone surpass.
What a computer is designed to do is, essentially, arithmetic. Any problem, however seemingly complex, that can somehow be broken down into a well-defined series of arithmetical operations can be solved by a computer. That the computer can amaze us with its capabilities arises not out of the nature of the arithmetical operations it can handle, but out of the fact that it can perform these operations in thousand-millionths of a second, and without error.
The human brain, on the other hand, is incredibly poor at arithmetic. It needs, and has always needed, outside help to solve the simplest problems. We began by counting on our fingers, and have moved on to better things only with the help of the abacus, pen and paper, Arabic numerals, logarithms, slide rules, mechanical calculators and, eventually, computers.
The business of the human brain is not number manipulation at all. It is, and has always been, that of judgment and creative thought: the trick of coming to a reasonable conclusion on the basis of insufficient evidence; the knack of being able to think philosophically, insightfully, fancifully, imaginatively; the ability to extract beauty, excitement and delight out of the world that surrounds us, and out of what we ourselves shape that, without us, would never exist.
Might we not, in the end, program robots to do such things? That would not be easy. To begin with, we don't know how we do them, so the problem of organizing robotic behavior to behave in human fashion would be difficult indeed.
Almost any human being, even those that seem very ordinary, can do something very well without knowing how he or she does it, and all these are human things that, perhaps, no robot will ever do. As a matter of showmanship we might eventually succeed in programming a robot to do something human in a rudimentary way -- but why bother when any human being can do it so much better?
No, if our technology is to bring about Homo superior, it may well be out of ourselves that it will arise. With newfound techniques of genetic engineering, we may well learn how to improve our brain and increase its efficiency, while we are also learning to increase the capabilities of robots. Indeed, our computers will help us improve our brains, and our improved brains will help us better our robot designs, in a leapfrog effect.
The end result will be that robots and human beings will continue to advance along parallel paths, with each doing in ever better fashion that which each is fitted to do. With our widely different talents, there will always be room for both human beings and robots. As cooperating allies rather than as competing foes, we can achieve an ever greater understanding of the behavior of the universe and of the wise use of its laws, and do far more together than either could possibly manage alone.

★その広告は(感)
 【1】その広告は、次のシーンで始まる。
 一対の手が、立体的な木製パズルを組み立てている。その間に、ソフトに調整された男の声が、最大の『工業社会の問題』または『ビジネス社会の問題』は、実際には『コミュニケーションの問題』だと説明する。
 【2】ビジネスマンと企業家に朗報あり! 企業経営の潤滑化の鍵は、効率的で調和のとれた総合的なコミュニケーション・システムにある! ついにパズルが完成したのだ。ごらんなさい! なんと、世界最大の企業AT&T(アメリカン・テレフォン&テレグラム社)の社名ロゴが完成したではないか。
 【3】画面は暗転し、白字のメッセージが浮かびあがる。
 「このシステムこそ解決策だ」
 そう、天空に星があるのと同じにね。
 このテレビ広告は、しばらくの間、夕方の全米ニュース番組の合間に流された。【4】このメッセージは高度に技術的な消費社会に生きる私たちに向けて、この社会についての哲学を伝えている。コミュニケーション産業の自己投影イメージの真髄ともいうべき例で、完璧なる管理を理想像および絶対的な善として提示している。【5】その一方で、この企業は、自社のシステムを使うことで、『誰かと心を通わせる』ことができると主張する。AT&Tのサービスを買うことで家族の絆は強まり、友情は維持される、と。
 【6】同社のイメージとテレビ広告は、サービスや製品を超えて、世の中を理解する方法までも売りこもうとしている。その基本的な前提は、企業中心の工業社会において、社会秩序のメカニズムを供給するのはコミュニケーション産業ということにある。【7】効率のよい経営管理を切望するビジネスマンの懐にせまるコンセプトだ。その一方で現代の消費社会の孤独で流動的な個人である私たちに対し、ますますつかまえどころがなくなりつつある家庭関係やコミュニティの絆を約束するのだ。
 【8】AT&Tによって提示されたようなマス・イメージは、覚えやすい言語、信仰のシステム、共通の感性を叩きこむ回路をつくりだし現代社会の一部となる意味を私たちに説明してくれる。【9】それは、品物とサービスの販売と消費で定義づけられた社会、人間関係∵がしばしば金銭のやりとりで規制される社会、解決策を見出す必要に迫られればすべて金でかたづけることが常識になりつつある社会だ。冒頭の広告に見られるような意図は、日常のことになった。【0】消費が私たちの『ウェイ・オブ・ライフ』なのだ。コマーシャル・イメージ――広告、パッケージ、広報活動、映画、テレビなど――は、この『ウェイ・オブ・ライフ』の強化に重要な役割を果たしている。(中略)
 マイク・ゴールドの自伝的移民小説『金のないユダヤ人』のなかでは、著者の父親が、文化的な崩壊感を簡潔に表現してアメリカを「泥棒」よばわりする。最初は慣れ親しんだ生活を補充するための手段と解釈されていた賃金労働と時間の切り売りは、じつは新しい支配の構造であることがじきに暴露された。賃金は、資本と同じ働きをしなかった。資本は土地に似通っていた――それを所有するものに有利にはたらく富の一形態だった。資本は、自分で肥えてゆくが、賃金は違った。労働者がアメリカでかき集めたわずかな金は、その場で消費されるべき性質のものだった。後に残りもせず、希望も生みださなかった。農業や手工業に携わり、消費は禁物だと教えられてきた人々に、消費は新世界での市民権の定義づけに必要なものとして提供されたのだ。
 価値や生存が土地と直結したり、自然の利用からもたらされた状況下では、大量消費は自殺行為を意味した。工業国アメリカに移住してきた農民や手工業の職人にとって、賃金労働システムはこの基本的な前提の冒とくにほかならなかった。自然との官能的な融合から生じたこの前提は、いまや工業生産、市場開拓、都会生活の泥沼に埋(う)もれつつあった。ここでも貯えようとする努力はなされたが、賃金を土地と同じように活用しようとの移民の試みは、むだに終わることが多かった。大量生産工業と発生期にあった消費市場に特徴づけられた社会において、人間と自然の分裂は自明の理であり、ウィリアムズ呼ぶところの「『人間による自然の征服』の勝利者側の論理」が定着していった。

 (スチュアート&エリザベス・イーウェン著『欲望と消費』)