ズミ2 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.

★労働が私たちの(感)
 【1】労働が私たちの社会的な存在のあり方そのものによって根源的に規定されてあるということには、三つの意味が含まれている。一つは、私たちの労働による生産物やサービス行動が、単に私たち自身に向かって投与されたものではなく、同時に必ず、「だれか他の人のためのもの」という規定を帯びることである。
 【2】自分のためだけの労働もあるのではないか、という反論があるかもしれない。なるほど、ロビンソン・クルーソー的な一人の孤立した個人の自給自足的労働を極限として思い浮かべるならば、どんな他者のためという規定も帯びない生産物やサービス活動を想定することは可能である。【3】じっさい、私たちの文明生活においても、一人暮しにおける家事活動など、部分的にはこのような自分の身体の維持のみに当てられたとしか考えられない労働が存在しうる。
 【4】しかし、そのようにして維持された自分の身体は、ほとんどの場合、ただその維持のみを目的として終わることはなく、むしろ今度はそれ自身が他の外的な活動のために使用されることになる。【5】また自分自身を直接に養う労働行為といえども、そこにはそれをなし得る一定の能力と技術が不可欠であり、それらを私たちは、ロビンソン・クルーソー的な孤立に至るまでの生涯のどこかで、「人間一般」に施しうるものとして習い覚えたのである。【6】自分自身を直接に養う労働行為において、私たちは、「未来の自分」「いまだ自分ではない自分」を再生産するためにそれを行うのであるから、いわば、自分を「他者」であるかのように見なすことによってそれを実行しているのだ。【7】自分一人のために技巧を凝らした料理を作ってみても、どことなくむなしい感じがつきまとうのはそのゆえである。
 【8】さらに、私たちは、資本主義的な分業と交換と流通の体制、つまり商品経済の体制のなかで生きているという条件を取り払って、たとえば原始人は、閉ざされた自給自足体制をとっていたという「純粋モデル」を思い描きがちである。【9】だが、いかなる小さな孤立した原始的共同体といえども、その内部においては、ある一人の労働行為は、常に同時にその他の成員一般のためという規定を帯∵びていたのである。【0】つまり、ある一人の労働行為は、彼が属する社会のなかでの一定の役割を担うという意味から自由ではあり得なかった。
 労働の意義が、人間の社会存在的本質に宿っているということの第二の意味は、そもそもある労働が可能となるために、人は、他人の生産物やサービスを必要とするという点である。これもまた、いかなる原始共同体でも変わらない。実際に協業する場合はいうに及ばず、一見一人で労働する場合にも、その労働技術やそれに用いる道具や資材などから、他人の生産物やサービス活動の関与を排除することは難しい。すっかり排除してしまったら、猿が木に登って木の実を採取する以上の大したことはできないであろう。
 そして第三の意味は、労働こそまさに、社会的な人間関係それ自体を形成する基礎的な媒介になっているという事実である。労働は人間精神の、身体を介してのモノや行動への外化・表出形態の一つであるから、それははじめから関係的な行為であり、他者への呼びかけという根源的な動機を潜ませている。
 人はそれぞれの置かれた条件を踏まえて、それぞれの部署で自らの労働行為を社会に向かって投与するが、それらの諸労働は、およそ、ある複数の人間行為の統合への見通しと目的とを持たずにばらばらに存在するということはあり得ず、だれかのそれへの気づきと関与と参入とをはじめから「当てにしている」。そしてできあがった生産物や一定のサービス活動が、だれか他人によって所有されたり消費されたりすることもまた「当てにしている」。他人との協業や分業のあり方、またその成果が他人の手に落ちるあり方は、経済システムによってさまざまであり得るが、いずれにしても、そこには、労働行為というものが、社会的な共同性全体の連鎖的関係を通してその意味と本質を受け取るという原理が貫かれている。労働は、一人の人間が社会的人格としてのアイデンティティを承認されるための、必須条件なのである。

(小浜逸郎()「人間はなぜ働かなくてはならないのか」より)