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【篇一】
The Teacher's Last Shocking Lesson
A remarkable woman reasons with her killer - and tapes it.
She used the miniature tape recorder for a graduate-school course she was taking. The device, though, would do much more than capture a lecture. It was a microcassette found in Kathleen Weinstein's shirt pocket that not only led police to her alleged killer but also revealed the New Jersey teacher to be a woman of extraordinary courage and compassion.
Weinstein, 45, was on her way to an exam at Toms River high School South on March 14 when she got out of her gold 1995 Toyota Camry to buy a sandwich at the busy Toms river Shopping Center. That's where her path crossed that of Michael LaSane, who, police say, wanted just such a car to celebrate his 17th birthday. Grabbing Weinstein by the jaw, the attacker told her he had a gun and forced her into the Camry. The car was then driven to Manitou Park, about two miles from the shopping center. It was there, police believe, that Weinstein was able to activate the recorder she kept in her bag. According to Ocean County prosecutor Daniel Carluccio, the taped conversation tetween Weinstein and LaSane took place as they removed personal items - bags, notebooks, her six-year-old son's belongings, from the car. "It wasn't hysterical," Carluccio says of the 24-minute tape. "It wasn't the kind of thing you would expect of someone who is facing a life-threatening situation. Mrs. Weinstein bravely and persistently used every skill and power she had to convince her attacker to simply take her car and not her life."
The excerpts of the talk released by the prosecutor show why Weinstein was a beloved figure at Thorne Middle School in Middletown, where she was a special-education teacher. "You haven't done anything yet," she tells her attacker. "All you have to do is let me go and take my car. For my life, don't you think I should be concerned and let you take my car? For my life! Do you really want to have that on your head?" At another point, the teacher tries to get him to open up.
"Why don't you just tell me? Of course, it's important. It's determining you whole life and the direction you're taking." Weinstein also talks about her son Daniel and her plans to take in a foster child with her husband Paul. "I want to give something to somebody, to give something back," she says.
Her powers of persuasion were to no avail. Weinstein's body, with hands and feet bound, was discovered by a hiker on March 17. She had been smothered with her coat. But before she died she somehow slipped the microcassette into her pocket without her killer knowing it.
Because Weinstein had asked LaSane about himself and his family, police quickly had their suspect, the son of a local official. "Our impression was that she was very aware she was leaving something behind," says Carluccio. He will not comment on LaSanbe's side of the conversation except to say, "When you hear the tape, it will raise profound questions about what is happening in our world with juveniles and our society. It goes beyond materialism."
Weinstein also helped leave behind a new program at Thorne Middle School in which students were encouraged to do nice things for others.
Every morning Weinstein would announce various good deeds over the p.a. system and she solicited prizes form local merchants and restaurants. Given her fate, the name of the program has a heartbreaking resonance to it: Random Acts of Kindness.
女教師撼人心魄的后一課
一位非凡的女人勸說(shuō)殺害她的兇手--并作了錄音
她使用一個(gè)微型錄音機(jī)來(lái)錄她正在聽(tīng)的一門(mén)研究生院的課。然而這個(gè)裝置起的作用要比錄下一堂的講座大得多。正是這個(gè)在凱瑟琳·溫斯坦襯衣口袋里找到錄音帶使得警方斷定*兇手，并且顯示了這位新譯西州教師作為 一個(gè)女性的非凡勇氣和不同尋常的同情心。
45歲的溫斯坦在3月14日去南湯姆斯河中學(xué)考試的路-+******上，她走出她那輛1995年豐田公司產(chǎn)的喀麥麗牌小汽車(chē)到繁華的湯姆斯河售貨中心買(mǎi)三明治。在那里，她遇到了邁克爾·拉森，警察說(shuō)，拉森正想要一部那樣的車(chē)慶祝他的17 歲生日。攻擊者托住她的下巴，并且告訴她他有槍?zhuān)?她進(jìn)入車(chē)?yán)?。然后?chē)子開(kāi)到了曼尼托公園，距離那個(gè)售貨中心大約兩英里。警方認(rèn)為，正是在那里，溫斯坦才能夠打開(kāi)她包里的錄音機(jī)。據(jù)海洋縣的檢查官丹尼爾·卡魯齊奧說(shuō)，所錄的溫斯坦和拉森的談話開(kāi)始于他們?nèi)酉萝?chē)上的個(gè)人物品時(shí)--包、筆記本，以及她六歲兒子的東西?？旪R奧談到24分鐘長(zhǎng)的錄音帶時(shí)說(shuō)："它并不歇斯底里，那完全不是你所料到的一個(gè)面對(duì)生命威脅的情景的樣子，溫斯坦太太運(yùn)用各種她所具有的技巧、勇敢，頑強(qiáng)地勸說(shuō)襲擊者只取走她的車(chē)而不傷她的性命。"
檢查官發(fā)表的那部分談話的節(jié)錄表明為什么溫斯坦在米道鎮(zhèn)桑恩中學(xué)是一位受人愛(ài)戴的人。她是個(gè)特殊教育老師。她告訴襲擊者說(shuō)："你什么都還沒(méi)有做，你現(xiàn)在要做的就是開(kāi)走我的車(chē)而讓我走。難道你認(rèn)為我會(huì)關(guān)心是否讓你開(kāi)走我的車(chē)嗎?為了我的性命，你真的想背負(fù)上*犯的罪名嗎?"而同時(shí)，這位教師又試圖讓他的話多起來(lái);"你為什么不告訴我一些事?當(dāng)然這很重要，它決定著你整個(gè)一生和你正在選擇的人生方向。"溫斯坦還談到了她的兒子丹尼爾以及她丈夫保羅計(jì)劃收養(yǎng)一個(gè)孩子的事。她說(shuō)："我想給予別人一些東西，為的就是會(huì)有好報(bào)。"
她的說(shuō)服力沒(méi)有起到作用。3月17日，一位施行者發(fā)現(xiàn)了她捆著手腳的尸體。她被人用她的外套窒息而死。但在臨死前，不知用什么方法，她把微型卡式錄音帶偷偷放進(jìn)口袋，而兇手并不知道。因?yàn)闇厮固乖鴨?wèn)過(guò)有關(guān)拉森自己及其家庭的情況，警方很快就撒謊到了嫌疑人，他是個(gè)地方官員的兒子。"我們的印象是她很清楚她正遺留下什么東西，"卡魯齊奧不愿評(píng)論錄音中拉森的話，只是說(shuō)，" 你聽(tīng)到錄音時(shí)，你會(huì)發(fā)現(xiàn)它提出了正在發(fā)生的有關(guān)青少年和社會(huì)的深刻問(wèn)題。這不僅是物質(zhì)至上的問(wèn)題。"
溫斯坦還幫助桑恩中學(xué)開(kāi)展一個(gè)新的活動(dòng)，就是鼓勵(lì)學(xué)生為他人做好事。每天早上，溫斯坦都通過(guò)校內(nèi)廣播系統(tǒng)宣布一些好人好事。她還懇求當(dāng)?shù)氐纳倘撕惋埖瓿鲑Y給予獎(jiǎng)勵(lì)。想想她的命運(yùn)，這項(xiàng)活動(dòng)的名稱(chēng)"隨時(shí)隨地做好事"聽(tīng)起來(lái)令人心碎。
【篇二】
The Seeds of Wrath
The world knows a great deal about apartheid. It knows it as a repressive political system which denies political representation to 14,000,000 South Africans because they are not white; it knows it as a divisive social system which keeps people apart, dividing them on colour lines and punishing those who try to cross these lines. But the effects of apartheid in term of social behaviour and on cultural development are less well known.
To understand the effects of apartheid it is necessary to think of the daily lives of the people and the ways in which their lives are regulated by apartheid.
It means standing for hours in a bus-queue, because there are too few buses specially set asid for black people; it means having to pass theatres and swimming pools with no thought of ever entering them, because they are set aside for white people; and because the restrictions extend to the thoughts people think, and because the laws apply to both black and white, it means that all people in South Africa are denied the right to read certain books because the government believes them to be subversive of its apartheid society.
Apartheid means that sporsmen like Basil D'Oliviera, Steve Makone, and Precious Mackenzie could never represent their own country because they were not white; that singers and actors like Miriam Makeba and Lionel Ngamane would be restricted because of their colour to appearing in certain places and before certain audiences - a coloured cast could perfor Verdi's "La Traviata" but no nonwhites could attend a performance before the State President.
The list of restrictions is endless - these are only a few small examples. But what they add up to is a division which breeds hostility. At sports events, if white and black are present, they support opposing sides and the result is friction - so much so that in many grounds only whites are allowed.
It is illegal for white and black to play chess together. And whites who tried to play football in a team with black members were prosecuted.
And in a society where these ugly barriers exist, it is better to pretend that they are not there. The result is that the writers and poets of white South Africa are incapable of producing any work which truthfully reflects their society; and so deep has this kind of blindness entered that no work of any real worth has been produced in South Africa for many years.
Perhaps one might expect the writers among the blacks, in a situation full of tension and pain, to produce works which live. But for them apartheid presents another problem; to be frank is to be banned. And so writers like Alex la Guma were silenced by banning orders, or others, like Alfred Hutchinson and Bloke Modisane fled the country. For Nat Nakasa the pledge he was required to sign - to leave his country and never return proved too much; he committed suicide in New York.
Even white writers - Andre Brink, for instance - who have dared to criticise, or appear to criticise, the apartheid society have suffered. Their works have been banned, or they have been savagely attacked by the official spokesmen of apartheid.
The failure of writers to write, or of people to understand each other - all these are indications of the deeper evil; the failure of communication. But what is little understood by the outside world is that this is a failure legislated for. It is a failure which has been carefully designed.
It is the intention of those who have constructed the apartheid society, and who intend that it should last forever, that those who make up the society should be prevented from communicating with each other. Black and white must be cut off from each other, must be unable to communicate. It is on this division that apartheid rests. This is the true meaning of apartheid. And it is this that inflicts the true terrible wound on South African society.
But the real damage is in daily human relations. I have seen white children standing in one of the mixed buses rather than sit beside anyone who was not white and this seems to me so complete a rejection of another human person that it goes much further than the division and separation backed by law. From this kind of rejection comes a complete lack of any feeling of common humanity; the suffering of human being ceases to be real because he has ceased to be a real human being.
This is the situation which has been created in South Africa today. The tensions are real, the threat of a violent eruption constant. And this must not be thought of simply as the product of political factors or arguments. It is a simple truth that human relations between people have deteriorated so far that dialogue, understanding, friendship - all these are impossible.
This is the effect of apartheid in terms of the society - this is its all pervasive extent: it breeds, if it breeds anything, hostility: often the result is simply the bitter sterility which will bring about violence.
憤怒的種子
世人對(duì)種族隔離了解甚多。知道它是一種*性政治制度，在這種制度下，1，400萬(wàn)南非人因?yàn)椴皇前兹硕环裾J(rèn)為政治代表;人們還知道它是一種使人們隔開(kāi)的政治制度，它按膚色的界限把人們分開(kāi)，并懲罰那些試圖 越過(guò)那些界限的人。但人們對(duì)種族隔離就社會(huì)行為而言造成的影響所知甚少。
要理解種族隔離的影響，有必要思考一下人們的日常工作以及他們?cè)诜N族隔離制度制約下的生活方式。
這意味著站幾個(gè)小時(shí)等車(chē)，因?yàn)楹谌顺俗钠?chē)太少了;意味著在不得不經(jīng)過(guò)劇場(chǎng)和游泳池時(shí)，卻從沒(méi)想到要進(jìn)去，因?yàn)樗鼈兪墙o白人準(zhǔn)備的;因?yàn)檫@些限制已經(jīng)延伸到人們思維之中，因?yàn)榉蛇m用于白人和黑人，它意味著所有南非人沒(méi)有閱讀某些書(shū)的權(quán)利，因?yàn)檎J(rèn)為他們會(huì)對(duì)種族隔離政策起破壞作用。
種族隔離意味著因?yàn)椴皇前兹?，像貝茲爾·戴里維爾拉、史蒂夫·馬孔和普萊舍斯·麥肯齊這樣的運(yùn)動(dòng)員根本不能代表自己的祖國(guó)參加比賽。因?yàn)槟w色只能出現(xiàn)在一定場(chǎng)合和一定觀眾面前，像米亞姆·馬齊巴和萊昂納爾·恩卡納這樣的歌唱家和演員的演出就會(huì)愛(ài)到限制。一個(gè)有色人劇組可以上演威爾第的《茶花女》，但只要不是白人，就不能先于國(guó)家總統(tǒng)觀看演出。
這種限制不勝枚舉--這里只是幾個(gè)小小的例子。但它們合起來(lái)就是一個(gè)產(chǎn)生敵意的隔離。在體育賽事中，如果白人和黑人都在場(chǎng)，他們會(huì)支持各自一方，結(jié)果就會(huì)發(fā)生磨擦--這種磨擦如此之在以至于有些場(chǎng)地只允許白人進(jìn)入。
白人和黑人一塊下棋是非法的，試圖在有黑人的球員的球隊(duì)踢足球的白人會(huì)受到指控。
在這些丑陋的障礙存在的社會(huì)里，好是佯裝不知它的存在。這樣做的結(jié)果是南非白人作家和詩(shī)人不能創(chuàng)作出真實(shí)反映其社會(huì)生活的作品，這種視而不見(jiàn)對(duì)人們生活的影響如此之大以至于多年來(lái)南非就根本沒(méi)有過(guò)真正有價(jià)值的作品。 或許有些人期盼處于緊張和痛苦之中的黑人作家們會(huì)創(chuàng)作出反映其真實(shí)生活的作品，但對(duì)他們而言，種族隔離帶來(lái)另一個(gè)問(wèn)題：坦率是被嚴(yán)禁的。所以像亞歷克斯·拉顧瑪這樣一些作家都因禁令而保持緘默?；蛘呦衿渌骷胰绨柛ダ椎隆す孢d和布婁可·莫狄森逃往國(guó)外。證明更為過(guò)分的是納特·納卡薩，他*發(fā)誓離開(kāi)他的祖國(guó)，永不回來(lái)，結(jié)果在紐約*了。
即使像安德烈·布林可這樣的白人作家們，他們敢于批評(píng)或者似乎要去批評(píng)隔離社會(huì)也遭到了不幸。他們的作品被禁止，他們受到了種族隔離官方發(fā)言人的猛烈攻擊。
作家不能寫(xiě)作，人民不能相互理解--所有這些都是很深的罪惡跡象，是不能交流的跡象，但外部世界幾乎不能理解的是這是有預(yù)謀的失敗。
這是那些建立種族隔離社會(huì)的人們的意圖，是那些企圖讓種族隔離永久存在，并且阻止組成這個(gè)社會(huì)的人們之間的相互交流的人們的意圖，也正是南非社會(huì)所遭受的真正可怕的創(chuàng)傷。
但真正的破壞是在日常的人際關(guān)系上。我見(jiàn)到過(guò)一輛黑人白人混合乘坐的公共汽車(chē)上，白人小孩情愿站著也不愿坐在任何一個(gè)有色人旁邊。我個(gè)人認(rèn)為如此徹底與另一個(gè)種族的人對(duì)立起來(lái)，似乎比法律意義上的分離或隔離更甚一籌。這種對(duì)立帶來(lái)的是一種共同人性的感情匱乏。人類(lèi)的苦難不再是真的，因?yàn)樗巡辉偈钦嬲饬x上的人。
這就是現(xiàn)今的南非造成的情況。緊張是真的，暴力的威脅經(jīng)常不斷。這不能簡(jiǎn)單地認(rèn)為是政治因素或政治爭(zhēng)論的產(chǎn)物。一個(gè)簡(jiǎn)單地事實(shí)是人們的關(guān)系已經(jīng)十分惡化，以至于對(duì)話、理解、友誼--所有的這些都不可能了。
這種種族隔離在社會(huì)方面的影響--這種影響的觸角無(wú)所不在。如果說(shuō)它還能繁衍什么，那就是仇視，其結(jié)果不過(guò)是痛苦的思想貧乏，而這往往又會(huì)帶來(lái)暴力。
【篇三】
The Computer and The Poet
The essential problem of man in a computerized age remains the same as it has always been. That problem is not solely how to be more productive, more comfortable, more content, but how to be more sensitive, more sensible, more proportionate, more alive. The computer makes possible a marvellous leap in human proficiency; it pulls down the fences around the practical and even the theoretical intelligence.
But the question persists and indeed grows whether the computer will make it easier or harder for human beings to know who they really are, to identify their real problems, to respond more fully to beauty, to place adequate value on life, and to make their world safer than it now is.
Electronic brains can reduce the profusion of dead ends involved in vital research. But they can't eliminate the foolish ness and decay that come form the unexamined life. Nor do they connect a man to the things he has to be connected to - the reality of pain in others; the possibilities of creative growth in himself; the memory of the race; and the rights of the next generation.
The reason these matters are important in a computerized age is that there may be a tendency to mistake data for wisdom, just as there has always been a tendency to confuse logic with values, and intelligence with insight. Easy and convenient access to facts can produce unlimited good only if it is matched by the desire and ability to find out what they mean and where they would lead.
Facts are terrible things if left spreading and unexamined. They are too easily regarded as evaluated certainties rather than as the rawest of raw materials crying to be processed into the texture of logic. It requires a very unusual mind, Whitehead said, to undertake the analysis of a fact. The computer can provide a correct number, but it may be an irrelevant number until judgment is pronounced.
To the extent, then, that man fails to distinguish between the intermediate operations of electronic intelligence and the ultimate responsibilities of human decision, the computer could prove a digression. It could obscure man's awareness of the need to come to terms with himself. It may foster the illusion that he is asking fundamental questions when actually he is asking only functional ones.
It may be regarded as a substitute for intelligence instead of an extension of it. It may promote undue confidence in concrete answers. "If we begin with certainties," Bacon said, "we shall end in doubts but if we begin with doubts, and we are patient with them, we shall end in certainties."
The computer knows how to conquer error, but before we lose ourselves in celebrating the victory, we might reflect on the great advances in the human situation that have come about because men were challenged by error and would not stop thinking and exploring until they found better approaches for dealing with it. "Give me a good fruitful error, full of seeds, bursting with its own corrections," Ferris Greenslet wrote, "You can keep your sterile truth for yourself."
The biggest single need in computer technology is not for increased speed, or enlarged capacity, or prolonged memory, or reduced size, but for better questions and better use of the answers. Without taking anything away from the technicians, we think it might be fruitful to effect some sort of junction between the computer technologist wonders of the creative imagination on the kinds of problems being put to electronic technology. The company of poets may enable the men who tend the machines to see a wider range of possibilities than technology alone may inspire.
A poet, said Aristotle, has the advantage of expressing the universal; the specialist expresses only the particular. The poet, moreover, can remind us that man's greatest energy comes not from his dynamos but from his dreams. But the quality of man's dreams can only be a reflection of his subconscious. What he puts into his subconscious, therefore, is quite literally the most important nourishment in the world.
Nothing really happens to a man except as it is registered in the subconscious. This is where event and feeling become memory and where the proof of life is stored. The poet - and we use the term to include all those who have respect for and speak to the human spirit - can help to supply the subconscious with material to enhance its sensitivity, thus safeguarding it. The poet, too, can help to keep man from making himself over in the image of his electronic wonders. For the danger is not so much that man will be controlled by the computer as that he may imitate it.
The poet reminds men of their uniqueness. It is not necessary to possess the ultimate definition of this uniqueness. Even to speculate on it is gain.
計(jì)算機(jī)與詩(shī)人
在計(jì)算機(jī)時(shí)代，人類(lèi)的基本問(wèn)題依然是過(guò)去一直存在的問(wèn)題。這個(gè)問(wèn)題不僅僅是如何更多產(chǎn)、更舒適、更愜意，而是如何更敏感、更明智、更均衡、更有生機(jī)。計(jì)算機(jī)使人類(lèi)能力上的巨大飛躍成為可能;它打破了*實(shí)踐智能和理論智能的藩籬。但是計(jì)算機(jī)是使人類(lèi)更容易還是更難以理解自己究竟是什么，是否有助于識(shí)別真正的問(wèn)題，有助于對(duì)美作出更全面的反應(yīng)，對(duì)生活作出更充分的評(píng)價(jià)?是否能使世界變得比現(xiàn)在更安全?這個(gè)問(wèn)題一直存在而且越來(lái)越突出。
電腦能夠減少許多生命研究中的死胡同。但它們不能消除因?yàn)樯钗唇?jīng)反省產(chǎn)生的愚蠢和腐朽;它們也不能把一個(gè)人同之相關(guān)的事物--別人的痛苦現(xiàn)實(shí)、自我創(chuàng)造性發(fā)展的可能性、種族的印記以及下一代的權(quán)利聯(lián)系起來(lái)。
這些事情在計(jì)算機(jī)時(shí)代之所以重要是因?yàn)榭赡苡幸环N錯(cuò)把數(shù)據(jù)當(dāng)智慧的趨勢(shì)，就像一直存在的把邏輯與價(jià)值、智力，以及見(jiàn)解混為一談的趨勢(shì)一樣。獲取事實(shí)的便捷手段只有與弄清這些事實(shí)的意義與導(dǎo)向的愿望和能力一致時(shí)才能使人們受益無(wú)窮。
如果任其事實(shí)流傳而不加檢驗(yàn)，這樣的事實(shí)是可怕的，因?yàn)樗鼈儤O容易被認(rèn)為是已獲定評(píng)的事實(shí)，而不是迫切需要處理使之具有邏輯條理的原始材料中原始的部分。懷特里德說(shuō)，對(duì)事實(shí)進(jìn)行分析需要非凡的頭腦。計(jì)算機(jī)能夠提供正確的數(shù)字，但如果不作判斷，這個(gè)數(shù)字可能毫無(wú)意義。
因而，在人類(lèi)不能區(qū)分電子智力的中間運(yùn)算與人的決定的終責(zé)任的情況下，計(jì)算機(jī)可能被證明是一種節(jié)外生枝。它可能模糊人類(lèi)滿足自身?xiàng)l件的意識(shí)。它可能使人產(chǎn)生錯(cuò)覺(jué)，當(dāng)他實(shí)際上只是在問(wèn)功能的問(wèn)題時(shí)，卻認(rèn)為他在問(wèn)基本的問(wèn)題。它可能被認(rèn)為是智力的替代物，而不是智力的延伸。它可能使人過(guò)分相信具體答案。培根說(shuō)："如果我們肯定開(kāi)始，就會(huì)以疑惑結(jié)束;如果我們以疑惑開(kāi)始，并且耐心處之，我們就會(huì)以肯定結(jié)束。"
計(jì)算機(jī)懂得如何克服錯(cuò)誤，但在我們得意忘形地為此歡呼之前，我們不妨思考一下人類(lèi)的處境之所以出現(xiàn)巨大的進(jìn)步是因?yàn)槿祟?lèi)受到錯(cuò)誤的挑戰(zhàn)而且總是不停的思考、探索，直到找到的更好的處理方法。"給我一個(gè)內(nèi)容豐富的錯(cuò)誤，充滿希望的種子，包含自我更正，"費(fèi)里斯·格林里特道，"你可以把貧瘠的真理留給自己。"
對(duì)計(jì)算機(jī)技術(shù)大的、的要求不是提高速度、擴(kuò)大容量、延長(zhǎng)記憶或減小體積，而是要提出更好的問(wèn)題，更好地利用其答案。我們認(rèn)為，在計(jì)算機(jī)技術(shù)專(zhuān)家和詩(shī)人之間衽某種結(jié)合可能會(huì)卓有成效，而且對(duì)技術(shù)人員不損秋毫。通過(guò)充分發(fā)揮由電子技術(shù)處理的問(wèn)題的創(chuàng)造性想象的神奇力量，計(jì)算機(jī)起到真正的作用。與詩(shī)人為伍可能使使用計(jì)算機(jī)的人能看到比技術(shù)自身激發(fā)出的更大范圍的可能性。
亞里士多德說(shuō)，詩(shī)人的優(yōu)勢(shì)是表達(dá)共性，而專(zhuān)家表現(xiàn)的僅僅是某個(gè)特性。而且詩(shī)人能夠提醒我們，人大的能量并不來(lái)自精力，而是來(lái)自他的夢(mèng)想。但是人的夢(mèng)想的特征僅僅是他的下意識(shí)的反映。因而，他存在下意識(shí)的東西實(shí)質(zhì)上是世界上好的營(yíng)養(yǎng)。
并沒(méi)有什么事會(huì)真的發(fā)生在一個(gè)人的身上，除非這件事已在他的潛意識(shí)里烙下了印記。正是在潛意識(shí)里，事件和感情變成記憶，生活的證據(jù)儲(chǔ)存于此。詩(shī)人--我們用這個(gè)詞指所有新生人類(lèi)精神，訴說(shuō)人類(lèi)精神的人--能夠幫助為潛意識(shí)提供材料，增強(qiáng)其敏感度，從而保護(hù)它。詩(shī)人也能使人們不至于按照電子奇跡的形象改變自己，因?yàn)槲ｋU(xiǎn)不在于人被計(jì)算機(jī)控制而在于人可能會(huì)模仿計(jì)算機(jī)的思維。
詩(shī)人提醒人們記住自己的獨(dú)特性。沒(méi)有必要弄清這種獨(dú)特性的終極定義，但即是這種獨(dú)特性進(jìn)行思考也是一種收獲。
【篇四】
What Is a Decision?
A decision is a choice made from among alternative courses of action that are available. The purpose of making a decision is to establish and achieve organizational goals and objectives. The reason for making a decision is that a problem exists, goals or objectives are wrong, or something is standing in the way of accomplishing them.
Thus the decision-making process is fundamental to management. Almost everything a manager does involves decisions, indeed, some suggest that the management process is decision making. Although managers cannot predict the future, many of their decisions require that they consider possible future events. Often managers must make a best guess at that the future will be and try to leave as little as possible to chance, but since uncertainty is always there, risk accompanies decisions. Sometimes the consequences of a poor decision are slight; at other times they are serious.Choice is the opportunity to select among alternatives. If there is no choice, there is no decision to be made. Decision making is the process of choosing, and many decisions have a broad range of choice.
For example, a student may be able to choose among a number of different courses in order to implement the decision to obtain a college degree. Fox managers, every decision has constraints based on policies, procedures, laws, precedents, and the like. These constraints exist at all levels of the organization.
Alternatives are the possible courses of action from which choices can be made. If there are no alternatives, there is no choice and, therefore, no decision. If no alternatives are seen, often it means that a thorough job of examining the problems has not been done.
For example, managers sometimes treat problems in an eigher/or fashion; this is their way of simplifying complex problems. But the tendency to simplify blinds them to other alternatives.
At the managerial level, decision making includes limiting alternatives as well as identifying them, and the range is from highly limited to practically unlimited.
Decision makers must have some way of determining which of several alternatives is best - that is, which contributes the most to the achievement of organizational goals. An organizational goal is an end or a state of affairs the organization seeks to reach. Because individuals (and organizations) frequently have different ideas about how to attain the goals, the best choice may depend on who makes the decision. Frequently, departments or units within an organization make decisions that are good for them individually but that are less than optimal for the larger organization. Called suboptimization, this is a trade-off that increases the advantages to one unit or function but decreases the advantages to another unit or function. For example, the marketing manager may argue effectively for an increased advertising budget. In the larger scheme of things, however, increased funding for research to improve the products might be more beneficial to the organization.
These trade-offs occur because there are many objectives that organizations wish to attain simultaneously. Some of these objectives are more important than others, but the order and degree of importance often vary from person to person and from department to department.
Different managers define the same problem in different terms. When presented with a common case, sales managers tend to see sales problems, production managers see production problems, and so on.
The ordering and importance of multiple objectives is also based, in part, on the values of the decision maker. Such values are personal; they are hard to understand, even by the individual, because they are so dynamic and complex. In many business situations different people's values about acceptable degrees of risk and profitability cause disagreement about the correctness of decisions.
People often assume that a decision is an isolated phenomenon. But from a systems point of view, problems have multiple causes, and decisions have intended and unintended consequences. An organization is an ongoing entity, and a decision made today may have consequences far into the future. Thus the skilled manager looks toward the future
consequences of current decisions.
什么是決策?
決策是從可供挑選的行動(dòng)方向中作選擇。決策的目的是建立并實(shí)現(xiàn)一個(gè)機(jī)構(gòu)的目的和目標(biāo)。之所以要決策是因?yàn)橛袉?wèn)題存在，目標(biāo)或目的的不適當(dāng)，或者有某種東西妨礙了目標(biāo)或目的的實(shí)現(xiàn)。
因此，決策過(guò)程對(duì)于管理非常重要。一個(gè)管理者做的差不多所有事情都離不開(kāi)決策。有人甚至提出管理就是決策。雖然管理者不能預(yù)見(jiàn)未來(lái)，但是他們要做的很多決策需要他們考慮將來(lái)可能發(fā)生的情況。管理者常常必須對(duì)未來(lái)的情況作出佳的猜測(cè)，使偶然性盡可能少地發(fā)生。但是因?yàn)榭偸窃诓淮_定的因素，所以決策往往伴隨著風(fēng)險(xiǎn)。一個(gè)不當(dāng)?shù)臎Q策的后果有時(shí)不嚴(yán)重而有時(shí)嚴(yán)重。
選擇就是從多個(gè)選項(xiàng)中進(jìn)行挑選的機(jī)會(huì)。沒(méi)有選擇就沒(méi)有決策。決策本身就是一個(gè)選擇的過(guò)程。很多決策有很寬的選擇范圍。例如，一個(gè)學(xué)生為了自己獲得學(xué)位的志向，可以在許多不同的課程里作選擇。對(duì)管理者來(lái)說(shuō)，每一個(gè)決策都受著政策、程序、法律、先例等方面的制約。這些制約在一個(gè)機(jī)構(gòu)的各個(gè)階層都存在。選擇項(xiàng)就是可供選擇、可能的行動(dòng)方向;沒(méi)有選擇項(xiàng)，就沒(méi)有選擇，也就沒(méi)有了決策。如果看不到有不同的選擇項(xiàng)，說(shuō)明對(duì)問(wèn)題還沒(méi)有進(jìn)行全面的研究。一些管理者有時(shí)用非此即彼的方式處理問(wèn)題，這雖然是他們簡(jiǎn)化復(fù)雜問(wèn)題的方法，但是習(xí)慣了簡(jiǎn)化常使他們看不到別的解決辦法。在管理這個(gè)層次上，決策包括識(shí)別選擇項(xiàng)和減少選擇項(xiàng)兩個(gè)步驟;其范圍可以從極為有限的幾個(gè)選擇項(xiàng)到幾乎無(wú)限多的選擇項(xiàng)。
決策者必須有辦法能從多種選擇里確定一種為佳，也就是說(shuō)哪個(gè)對(duì)實(shí)現(xiàn)機(jī)構(gòu)目標(biāo)幫助大，機(jī)構(gòu)的目標(biāo)也就是此機(jī)構(gòu)所尋求的事態(tài)的結(jié)果。如何實(shí)現(xiàn)目標(biāo)，個(gè)人和組織都有不同的看法。因此，佳選擇可能就取決于決策人了。通常一個(gè)組織內(nèi)的單位或部門(mén)作出的決策可能有利于本部門(mén)、本單位，但對(duì)比它們大的機(jī)構(gòu)來(lái)說(shuō)就不是佳選擇了。這就是所謂的局部?jī)?yōu)化：增加對(duì)一單位或部門(mén)的便利同時(shí)減少對(duì)另一個(gè)單位或部門(mén)的便利，這是在兩利不能兼顧的情況下所做的取舍。例如，經(jīng)理可以把增加廣告預(yù)算的必要性講得頭頭是道，但是從總的布局看，增加改進(jìn)產(chǎn)品的科研費(fèi)用也許對(duì)這個(gè)組織更有好處。
因?yàn)橐粋€(gè)組織希望同時(shí)達(dá)到的目標(biāo)很多，所以就要進(jìn)行權(quán)衡，雖然有些目標(biāo)比另一些重要，但重要程度和次序則常常因人而異，因部門(mén)而異。管理者不同對(duì)同一問(wèn)題所做的解說(shuō)也是不同的。把同樣一種情況擺在他們面前，銷(xiāo)售經(jīng)理看的是銷(xiāo)售問(wèn)題，生產(chǎn)經(jīng)理看的是生產(chǎn)問(wèn)題，如此等等。
多個(gè)目標(biāo)的排序和重要性在某種程度上是以決策者的價(jià)值觀為依據(jù)的。這些價(jià)值觀念是個(gè)性的，很難捉摸，甚至抱有這種觀念的人自己也很難弄清楚;這是因?yàn)閮r(jià)值觀不斷變化，也很復(fù)雜。很多商業(yè)活動(dòng)中，不同的人對(duì)于風(fēng)險(xiǎn)和收益的可接受程度的價(jià)值觀不一樣，這就導(dǎo)致了他們對(duì)決策正確與否的看法也不同。
人們常以為決策是一個(gè)孤立的現(xiàn)象，但從系統(tǒng)的觀念看，問(wèn)題的產(chǎn)生有多種原因，所以決策既有意料中的結(jié)果，又有意料外的結(jié)果。一個(gè)組織是一個(gè)發(fā)展的實(shí)體，所以今天所做的決策對(duì)未來(lái)可能產(chǎn)生意義深遠(yuǎn)的影響。因此一個(gè)老練的管理者常要考慮當(dāng)前決策在將來(lái)產(chǎn)生的結(jié)果。
【篇一】
The Teacher's Last Shocking Lesson
A remarkable woman reasons with her killer - and tapes it.
She used the miniature tape recorder for a graduate-school course she was taking. The device, though, would do much more than capture a lecture. It was a microcassette found in Kathleen Weinstein's shirt pocket that not only led police to her alleged killer but also revealed the New Jersey teacher to be a woman of extraordinary courage and compassion.
Weinstein, 45, was on her way to an exam at Toms River high School South on March 14 when she got out of her gold 1995 Toyota Camry to buy a sandwich at the busy Toms river Shopping Center. That's where her path crossed that of Michael LaSane, who, police say, wanted just such a car to celebrate his 17th birthday. Grabbing Weinstein by the jaw, the attacker told her he had a gun and forced her into the Camry. The car was then driven to Manitou Park, about two miles from the shopping center. It was there, police believe, that Weinstein was able to activate the recorder she kept in her bag. According to Ocean County prosecutor Daniel Carluccio, the taped conversation tetween Weinstein and LaSane took place as they removed personal items - bags, notebooks, her six-year-old son's belongings, from the car. "It wasn't hysterical," Carluccio says of the 24-minute tape. "It wasn't the kind of thing you would expect of someone who is facing a life-threatening situation. Mrs. Weinstein bravely and persistently used every skill and power she had to convince her attacker to simply take her car and not her life."
The excerpts of the talk released by the prosecutor show why Weinstein was a beloved figure at Thorne Middle School in Middletown, where she was a special-education teacher. "You haven't done anything yet," she tells her attacker. "All you have to do is let me go and take my car. For my life, don't you think I should be concerned and let you take my car? For my life! Do you really want to have that on your head?" At another point, the teacher tries to get him to open up.
"Why don't you just tell me? Of course, it's important. It's determining you whole life and the direction you're taking." Weinstein also talks about her son Daniel and her plans to take in a foster child with her husband Paul. "I want to give something to somebody, to give something back," she says.
Her powers of persuasion were to no avail. Weinstein's body, with hands and feet bound, was discovered by a hiker on March 17. She had been smothered with her coat. But before she died she somehow slipped the microcassette into her pocket without her killer knowing it.
Because Weinstein had asked LaSane about himself and his family, police quickly had their suspect, the son of a local official. "Our impression was that she was very aware she was leaving something behind," says Carluccio. He will not comment on LaSanbe's side of the conversation except to say, "When you hear the tape, it will raise profound questions about what is happening in our world with juveniles and our society. It goes beyond materialism."
Weinstein also helped leave behind a new program at Thorne Middle School in which students were encouraged to do nice things for others.
Every morning Weinstein would announce various good deeds over the p.a. system and she solicited prizes form local merchants and restaurants. Given her fate, the name of the program has a heartbreaking resonance to it: Random Acts of Kindness.
女教師撼人心魄的后一課
一位非凡的女人勸說(shuō)殺害她的兇手--并作了錄音
她使用一個(gè)微型錄音機(jī)來(lái)錄她正在聽(tīng)的一門(mén)研究生院的課。然而這個(gè)裝置起的作用要比錄下一堂的講座大得多。正是這個(gè)在凱瑟琳·溫斯坦襯衣口袋里找到錄音帶使得警方斷定*兇手，并且顯示了這位新譯西州教師作為 一個(gè)女性的非凡勇氣和不同尋常的同情心。
45歲的溫斯坦在3月14日去南湯姆斯河中學(xué)考試的路-+******上，她走出她那輛1995年豐田公司產(chǎn)的喀麥麗牌小汽車(chē)到繁華的湯姆斯河售貨中心買(mǎi)三明治。在那里，她遇到了邁克爾·拉森，警察說(shuō)，拉森正想要一部那樣的車(chē)慶祝他的17 歲生日。攻擊者托住她的下巴，并且告訴她他有槍?zhuān)?她進(jìn)入車(chē)?yán)?。然后?chē)子開(kāi)到了曼尼托公園，距離那個(gè)售貨中心大約兩英里。警方認(rèn)為，正是在那里，溫斯坦才能夠打開(kāi)她包里的錄音機(jī)。據(jù)海洋縣的檢查官丹尼爾·卡魯齊奧說(shuō)，所錄的溫斯坦和拉森的談話開(kāi)始于他們?nèi)酉萝?chē)上的個(gè)人物品時(shí)--包、筆記本，以及她六歲兒子的東西?？旪R奧談到24分鐘長(zhǎng)的錄音帶時(shí)說(shuō)："它并不歇斯底里，那完全不是你所料到的一個(gè)面對(duì)生命威脅的情景的樣子，溫斯坦太太運(yùn)用各種她所具有的技巧、勇敢，頑強(qiáng)地勸說(shuō)襲擊者只取走她的車(chē)而不傷她的性命。"
檢查官發(fā)表的那部分談話的節(jié)錄表明為什么溫斯坦在米道鎮(zhèn)桑恩中學(xué)是一位受人愛(ài)戴的人。她是個(gè)特殊教育老師。她告訴襲擊者說(shuō)："你什么都還沒(méi)有做，你現(xiàn)在要做的就是開(kāi)走我的車(chē)而讓我走。難道你認(rèn)為我會(huì)關(guān)心是否讓你開(kāi)走我的車(chē)嗎?為了我的性命，你真的想背負(fù)上*犯的罪名嗎?"而同時(shí)，這位教師又試圖讓他的話多起來(lái);"你為什么不告訴我一些事?當(dāng)然這很重要，它決定著你整個(gè)一生和你正在選擇的人生方向。"溫斯坦還談到了她的兒子丹尼爾以及她丈夫保羅計(jì)劃收養(yǎng)一個(gè)孩子的事。她說(shuō)："我想給予別人一些東西，為的就是會(huì)有好報(bào)。"
她的說(shuō)服力沒(méi)有起到作用。3月17日，一位施行者發(fā)現(xiàn)了她捆著手腳的尸體。她被人用她的外套窒息而死。但在臨死前，不知用什么方法，她把微型卡式錄音帶偷偷放進(jìn)口袋，而兇手并不知道。因?yàn)闇厮固乖鴨?wèn)過(guò)有關(guān)拉森自己及其家庭的情況，警方很快就撒謊到了嫌疑人，他是個(gè)地方官員的兒子。"我們的印象是她很清楚她正遺留下什么東西，"卡魯齊奧不愿評(píng)論錄音中拉森的話，只是說(shuō)，" 你聽(tīng)到錄音時(shí)，你會(huì)發(fā)現(xiàn)它提出了正在發(fā)生的有關(guān)青少年和社會(huì)的深刻問(wèn)題。這不僅是物質(zhì)至上的問(wèn)題。"
溫斯坦還幫助桑恩中學(xué)開(kāi)展一個(gè)新的活動(dòng)，就是鼓勵(lì)學(xué)生為他人做好事。每天早上，溫斯坦都通過(guò)校內(nèi)廣播系統(tǒng)宣布一些好人好事。她還懇求當(dāng)?shù)氐纳倘撕惋埖瓿鲑Y給予獎(jiǎng)勵(lì)。想想她的命運(yùn)，這項(xiàng)活動(dòng)的名稱(chēng)"隨時(shí)隨地做好事"聽(tīng)起來(lái)令人心碎。
【篇二】
The Seeds of Wrath
The world knows a great deal about apartheid. It knows it as a repressive political system which denies political representation to 14,000,000 South Africans because they are not white; it knows it as a divisive social system which keeps people apart, dividing them on colour lines and punishing those who try to cross these lines. But the effects of apartheid in term of social behaviour and on cultural development are less well known.
To understand the effects of apartheid it is necessary to think of the daily lives of the people and the ways in which their lives are regulated by apartheid.
It means standing for hours in a bus-queue, because there are too few buses specially set asid for black people; it means having to pass theatres and swimming pools with no thought of ever entering them, because they are set aside for white people; and because the restrictions extend to the thoughts people think, and because the laws apply to both black and white, it means that all people in South Africa are denied the right to read certain books because the government believes them to be subversive of its apartheid society.
Apartheid means that sporsmen like Basil D'Oliviera, Steve Makone, and Precious Mackenzie could never represent their own country because they were not white; that singers and actors like Miriam Makeba and Lionel Ngamane would be restricted because of their colour to appearing in certain places and before certain audiences - a coloured cast could perfor Verdi's "La Traviata" but no nonwhites could attend a performance before the State President.
The list of restrictions is endless - these are only a few small examples. But what they add up to is a division which breeds hostility. At sports events, if white and black are present, they support opposing sides and the result is friction - so much so that in many grounds only whites are allowed.
It is illegal for white and black to play chess together. And whites who tried to play football in a team with black members were prosecuted.
And in a society where these ugly barriers exist, it is better to pretend that they are not there. The result is that the writers and poets of white South Africa are incapable of producing any work which truthfully reflects their society; and so deep has this kind of blindness entered that no work of any real worth has been produced in South Africa for many years.
Perhaps one might expect the writers among the blacks, in a situation full of tension and pain, to produce works which live. But for them apartheid presents another problem; to be frank is to be banned. And so writers like Alex la Guma were silenced by banning orders, or others, like Alfred Hutchinson and Bloke Modisane fled the country. For Nat Nakasa the pledge he was required to sign - to leave his country and never return proved too much; he committed suicide in New York.
Even white writers - Andre Brink, for instance - who have dared to criticise, or appear to criticise, the apartheid society have suffered. Their works have been banned, or they have been savagely attacked by the official spokesmen of apartheid.
The failure of writers to write, or of people to understand each other - all these are indications of the deeper evil; the failure of communication. But what is little understood by the outside world is that this is a failure legislated for. It is a failure which has been carefully designed.
It is the intention of those who have constructed the apartheid society, and who intend that it should last forever, that those who make up the society should be prevented from communicating with each other. Black and white must be cut off from each other, must be unable to communicate. It is on this division that apartheid rests. This is the true meaning of apartheid. And it is this that inflicts the true terrible wound on South African society.
But the real damage is in daily human relations. I have seen white children standing in one of the mixed buses rather than sit beside anyone who was not white and this seems to me so complete a rejection of another human person that it goes much further than the division and separation backed by law. From this kind of rejection comes a complete lack of any feeling of common humanity; the suffering of human being ceases to be real because he has ceased to be a real human being.
This is the situation which has been created in South Africa today. The tensions are real, the threat of a violent eruption constant. And this must not be thought of simply as the product of political factors or arguments. It is a simple truth that human relations between people have deteriorated so far that dialogue, understanding, friendship - all these are impossible.
This is the effect of apartheid in terms of the society - this is its all pervasive extent: it breeds, if it breeds anything, hostility: often the result is simply the bitter sterility which will bring about violence.
憤怒的種子
世人對(duì)種族隔離了解甚多。知道它是一種*性政治制度，在這種制度下，1，400萬(wàn)南非人因?yàn)椴皇前兹硕环裾J(rèn)為政治代表;人們還知道它是一種使人們隔開(kāi)的政治制度，它按膚色的界限把人們分開(kāi)，并懲罰那些試圖 越過(guò)那些界限的人。但人們對(duì)種族隔離就社會(huì)行為而言造成的影響所知甚少。
要理解種族隔離的影響，有必要思考一下人們的日常工作以及他們?cè)诜N族隔離制度制約下的生活方式。
這意味著站幾個(gè)小時(shí)等車(chē)，因?yàn)楹谌顺俗钠?chē)太少了;意味著在不得不經(jīng)過(guò)劇場(chǎng)和游泳池時(shí)，卻從沒(méi)想到要進(jìn)去，因?yàn)樗鼈兪墙o白人準(zhǔn)備的;因?yàn)檫@些限制已經(jīng)延伸到人們思維之中，因?yàn)榉蛇m用于白人和黑人，它意味著所有南非人沒(méi)有閱讀某些書(shū)的權(quán)利，因?yàn)檎J(rèn)為他們會(huì)對(duì)種族隔離政策起破壞作用。
種族隔離意味著因?yàn)椴皇前兹?，像貝茲爾·戴里維爾拉、史蒂夫·馬孔和普萊舍斯·麥肯齊這樣的運(yùn)動(dòng)員根本不能代表自己的祖國(guó)參加比賽。因?yàn)槟w色只能出現(xiàn)在一定場(chǎng)合和一定觀眾面前，像米亞姆·馬齊巴和萊昂納爾·恩卡納這樣的歌唱家和演員的演出就會(huì)愛(ài)到限制。一個(gè)有色人劇組可以上演威爾第的《茶花女》，但只要不是白人，就不能先于國(guó)家總統(tǒng)觀看演出。
這種限制不勝枚舉--這里只是幾個(gè)小小的例子。但它們合起來(lái)就是一個(gè)產(chǎn)生敵意的隔離。在體育賽事中，如果白人和黑人都在場(chǎng)，他們會(huì)支持各自一方，結(jié)果就會(huì)發(fā)生磨擦--這種磨擦如此之在以至于有些場(chǎng)地只允許白人進(jìn)入。
白人和黑人一塊下棋是非法的，試圖在有黑人的球員的球隊(duì)踢足球的白人會(huì)受到指控。
在這些丑陋的障礙存在的社會(huì)里，好是佯裝不知它的存在。這樣做的結(jié)果是南非白人作家和詩(shī)人不能創(chuàng)作出真實(shí)反映其社會(huì)生活的作品，這種視而不見(jiàn)對(duì)人們生活的影響如此之大以至于多年來(lái)南非就根本沒(méi)有過(guò)真正有價(jià)值的作品。 或許有些人期盼處于緊張和痛苦之中的黑人作家們會(huì)創(chuàng)作出反映其真實(shí)生活的作品，但對(duì)他們而言，種族隔離帶來(lái)另一個(gè)問(wèn)題：坦率是被嚴(yán)禁的。所以像亞歷克斯·拉顧瑪這樣一些作家都因禁令而保持緘默?；蛘呦衿渌骷胰绨柛ダ椎隆す孢d和布婁可·莫狄森逃往國(guó)外。證明更為過(guò)分的是納特·納卡薩，他*發(fā)誓離開(kāi)他的祖國(guó)，永不回來(lái)，結(jié)果在紐約*了。
即使像安德烈·布林可這樣的白人作家們，他們敢于批評(píng)或者似乎要去批評(píng)隔離社會(huì)也遭到了不幸。他們的作品被禁止，他們受到了種族隔離官方發(fā)言人的猛烈攻擊。
作家不能寫(xiě)作，人民不能相互理解--所有這些都是很深的罪惡跡象，是不能交流的跡象，但外部世界幾乎不能理解的是這是有預(yù)謀的失敗。
這是那些建立種族隔離社會(huì)的人們的意圖，是那些企圖讓種族隔離永久存在，并且阻止組成這個(gè)社會(huì)的人們之間的相互交流的人們的意圖，也正是南非社會(huì)所遭受的真正可怕的創(chuàng)傷。
但真正的破壞是在日常的人際關(guān)系上。我見(jiàn)到過(guò)一輛黑人白人混合乘坐的公共汽車(chē)上，白人小孩情愿站著也不愿坐在任何一個(gè)有色人旁邊。我個(gè)人認(rèn)為如此徹底與另一個(gè)種族的人對(duì)立起來(lái)，似乎比法律意義上的分離或隔離更甚一籌。這種對(duì)立帶來(lái)的是一種共同人性的感情匱乏。人類(lèi)的苦難不再是真的，因?yàn)樗巡辉偈钦嬲饬x上的人。
這就是現(xiàn)今的南非造成的情況。緊張是真的，暴力的威脅經(jīng)常不斷。這不能簡(jiǎn)單地認(rèn)為是政治因素或政治爭(zhēng)論的產(chǎn)物。一個(gè)簡(jiǎn)單地事實(shí)是人們的關(guān)系已經(jīng)十分惡化，以至于對(duì)話、理解、友誼--所有的這些都不可能了。
這種種族隔離在社會(huì)方面的影響--這種影響的觸角無(wú)所不在。如果說(shuō)它還能繁衍什么，那就是仇視，其結(jié)果不過(guò)是痛苦的思想貧乏，而這往往又會(huì)帶來(lái)暴力。
【篇三】
The Computer and The Poet
The essential problem of man in a computerized age remains the same as it has always been. That problem is not solely how to be more productive, more comfortable, more content, but how to be more sensitive, more sensible, more proportionate, more alive. The computer makes possible a marvellous leap in human proficiency; it pulls down the fences around the practical and even the theoretical intelligence.
But the question persists and indeed grows whether the computer will make it easier or harder for human beings to know who they really are, to identify their real problems, to respond more fully to beauty, to place adequate value on life, and to make their world safer than it now is.
Electronic brains can reduce the profusion of dead ends involved in vital research. But they can't eliminate the foolish ness and decay that come form the unexamined life. Nor do they connect a man to the things he has to be connected to - the reality of pain in others; the possibilities of creative growth in himself; the memory of the race; and the rights of the next generation.
The reason these matters are important in a computerized age is that there may be a tendency to mistake data for wisdom, just as there has always been a tendency to confuse logic with values, and intelligence with insight. Easy and convenient access to facts can produce unlimited good only if it is matched by the desire and ability to find out what they mean and where they would lead.
Facts are terrible things if left spreading and unexamined. They are too easily regarded as evaluated certainties rather than as the rawest of raw materials crying to be processed into the texture of logic. It requires a very unusual mind, Whitehead said, to undertake the analysis of a fact. The computer can provide a correct number, but it may be an irrelevant number until judgment is pronounced.
To the extent, then, that man fails to distinguish between the intermediate operations of electronic intelligence and the ultimate responsibilities of human decision, the computer could prove a digression. It could obscure man's awareness of the need to come to terms with himself. It may foster the illusion that he is asking fundamental questions when actually he is asking only functional ones.
It may be regarded as a substitute for intelligence instead of an extension of it. It may promote undue confidence in concrete answers. "If we begin with certainties," Bacon said, "we shall end in doubts but if we begin with doubts, and we are patient with them, we shall end in certainties."
The computer knows how to conquer error, but before we lose ourselves in celebrating the victory, we might reflect on the great advances in the human situation that have come about because men were challenged by error and would not stop thinking and exploring until they found better approaches for dealing with it. "Give me a good fruitful error, full of seeds, bursting with its own corrections," Ferris Greenslet wrote, "You can keep your sterile truth for yourself."
The biggest single need in computer technology is not for increased speed, or enlarged capacity, or prolonged memory, or reduced size, but for better questions and better use of the answers. Without taking anything away from the technicians, we think it might be fruitful to effect some sort of junction between the computer technologist wonders of the creative imagination on the kinds of problems being put to electronic technology. The company of poets may enable the men who tend the machines to see a wider range of possibilities than technology alone may inspire.
A poet, said Aristotle, has the advantage of expressing the universal; the specialist expresses only the particular. The poet, moreover, can remind us that man's greatest energy comes not from his dynamos but from his dreams. But the quality of man's dreams can only be a reflection of his subconscious. What he puts into his subconscious, therefore, is quite literally the most important nourishment in the world.
Nothing really happens to a man except as it is registered in the subconscious. This is where event and feeling become memory and where the proof of life is stored. The poet - and we use the term to include all those who have respect for and speak to the human spirit - can help to supply the subconscious with material to enhance its sensitivity, thus safeguarding it. The poet, too, can help to keep man from making himself over in the image of his electronic wonders. For the danger is not so much that man will be controlled by the computer as that he may imitate it.
The poet reminds men of their uniqueness. It is not necessary to possess the ultimate definition of this uniqueness. Even to speculate on it is gain.
計(jì)算機(jī)與詩(shī)人
在計(jì)算機(jī)時(shí)代，人類(lèi)的基本問(wèn)題依然是過(guò)去一直存在的問(wèn)題。這個(gè)問(wèn)題不僅僅是如何更多產(chǎn)、更舒適、更愜意，而是如何更敏感、更明智、更均衡、更有生機(jī)。計(jì)算機(jī)使人類(lèi)能力上的巨大飛躍成為可能;它打破了*實(shí)踐智能和理論智能的藩籬。但是計(jì)算機(jī)是使人類(lèi)更容易還是更難以理解自己究竟是什么，是否有助于識(shí)別真正的問(wèn)題，有助于對(duì)美作出更全面的反應(yīng)，對(duì)生活作出更充分的評(píng)價(jià)?是否能使世界變得比現(xiàn)在更安全?這個(gè)問(wèn)題一直存在而且越來(lái)越突出。
電腦能夠減少許多生命研究中的死胡同。但它們不能消除因?yàn)樯钗唇?jīng)反省產(chǎn)生的愚蠢和腐朽;它們也不能把一個(gè)人同之相關(guān)的事物--別人的痛苦現(xiàn)實(shí)、自我創(chuàng)造性發(fā)展的可能性、種族的印記以及下一代的權(quán)利聯(lián)系起來(lái)。
這些事情在計(jì)算機(jī)時(shí)代之所以重要是因?yàn)榭赡苡幸环N錯(cuò)把數(shù)據(jù)當(dāng)智慧的趨勢(shì)，就像一直存在的把邏輯與價(jià)值、智力，以及見(jiàn)解混為一談的趨勢(shì)一樣。獲取事實(shí)的便捷手段只有與弄清這些事實(shí)的意義與導(dǎo)向的愿望和能力一致時(shí)才能使人們受益無(wú)窮。
如果任其事實(shí)流傳而不加檢驗(yàn)，這樣的事實(shí)是可怕的，因?yàn)樗鼈儤O容易被認(rèn)為是已獲定評(píng)的事實(shí)，而不是迫切需要處理使之具有邏輯條理的原始材料中原始的部分。懷特里德說(shuō)，對(duì)事實(shí)進(jìn)行分析需要非凡的頭腦。計(jì)算機(jī)能夠提供正確的數(shù)字，但如果不作判斷，這個(gè)數(shù)字可能毫無(wú)意義。
因而，在人類(lèi)不能區(qū)分電子智力的中間運(yùn)算與人的決定的終責(zé)任的情況下，計(jì)算機(jī)可能被證明是一種節(jié)外生枝。它可能模糊人類(lèi)滿足自身?xiàng)l件的意識(shí)。它可能使人產(chǎn)生錯(cuò)覺(jué)，當(dāng)他實(shí)際上只是在問(wèn)功能的問(wèn)題時(shí)，卻認(rèn)為他在問(wèn)基本的問(wèn)題。它可能被認(rèn)為是智力的替代物，而不是智力的延伸。它可能使人過(guò)分相信具體答案。培根說(shuō)："如果我們肯定開(kāi)始，就會(huì)以疑惑結(jié)束;如果我們以疑惑開(kāi)始，并且耐心處之，我們就會(huì)以肯定結(jié)束。"
計(jì)算機(jī)懂得如何克服錯(cuò)誤，但在我們得意忘形地為此歡呼之前，我們不妨思考一下人類(lèi)的處境之所以出現(xiàn)巨大的進(jìn)步是因?yàn)槿祟?lèi)受到錯(cuò)誤的挑戰(zhàn)而且總是不停的思考、探索，直到找到的更好的處理方法。"給我一個(gè)內(nèi)容豐富的錯(cuò)誤，充滿希望的種子，包含自我更正，"費(fèi)里斯·格林里特道，"你可以把貧瘠的真理留給自己。"
對(duì)計(jì)算機(jī)技術(shù)大的、的要求不是提高速度、擴(kuò)大容量、延長(zhǎng)記憶或減小體積，而是要提出更好的問(wèn)題，更好地利用其答案。我們認(rèn)為，在計(jì)算機(jī)技術(shù)專(zhuān)家和詩(shī)人之間衽某種結(jié)合可能會(huì)卓有成效，而且對(duì)技術(shù)人員不損秋毫。通過(guò)充分發(fā)揮由電子技術(shù)處理的問(wèn)題的創(chuàng)造性想象的神奇力量，計(jì)算機(jī)起到真正的作用。與詩(shī)人為伍可能使使用計(jì)算機(jī)的人能看到比技術(shù)自身激發(fā)出的更大范圍的可能性。
亞里士多德說(shuō)，詩(shī)人的優(yōu)勢(shì)是表達(dá)共性，而專(zhuān)家表現(xiàn)的僅僅是某個(gè)特性。而且詩(shī)人能夠提醒我們，人大的能量并不來(lái)自精力，而是來(lái)自他的夢(mèng)想。但是人的夢(mèng)想的特征僅僅是他的下意識(shí)的反映。因而，他存在下意識(shí)的東西實(shí)質(zhì)上是世界上好的營(yíng)養(yǎng)。
并沒(méi)有什么事會(huì)真的發(fā)生在一個(gè)人的身上，除非這件事已在他的潛意識(shí)里烙下了印記。正是在潛意識(shí)里，事件和感情變成記憶，生活的證據(jù)儲(chǔ)存于此。詩(shī)人--我們用這個(gè)詞指所有新生人類(lèi)精神，訴說(shuō)人類(lèi)精神的人--能夠幫助為潛意識(shí)提供材料，增強(qiáng)其敏感度，從而保護(hù)它。詩(shī)人也能使人們不至于按照電子奇跡的形象改變自己，因?yàn)槲ｋU(xiǎn)不在于人被計(jì)算機(jī)控制而在于人可能會(huì)模仿計(jì)算機(jī)的思維。
詩(shī)人提醒人們記住自己的獨(dú)特性。沒(méi)有必要弄清這種獨(dú)特性的終極定義，但即是這種獨(dú)特性進(jìn)行思考也是一種收獲。
【篇四】
What Is a Decision?
A decision is a choice made from among alternative courses of action that are available. The purpose of making a decision is to establish and achieve organizational goals and objectives. The reason for making a decision is that a problem exists, goals or objectives are wrong, or something is standing in the way of accomplishing them.
Thus the decision-making process is fundamental to management. Almost everything a manager does involves decisions, indeed, some suggest that the management process is decision making. Although managers cannot predict the future, many of their decisions require that they consider possible future events. Often managers must make a best guess at that the future will be and try to leave as little as possible to chance, but since uncertainty is always there, risk accompanies decisions. Sometimes the consequences of a poor decision are slight; at other times they are serious.Choice is the opportunity to select among alternatives. If there is no choice, there is no decision to be made. Decision making is the process of choosing, and many decisions have a broad range of choice.
For example, a student may be able to choose among a number of different courses in order to implement the decision to obtain a college degree. Fox managers, every decision has constraints based on policies, procedures, laws, precedents, and the like. These constraints exist at all levels of the organization.
Alternatives are the possible courses of action from which choices can be made. If there are no alternatives, there is no choice and, therefore, no decision. If no alternatives are seen, often it means that a thorough job of examining the problems has not been done.
For example, managers sometimes treat problems in an eigher/or fashion; this is their way of simplifying complex problems. But the tendency to simplify blinds them to other alternatives.
At the managerial level, decision making includes limiting alternatives as well as identifying them, and the range is from highly limited to practically unlimited.
Decision makers must have some way of determining which of several alternatives is best - that is, which contributes the most to the achievement of organizational goals. An organizational goal is an end or a state of affairs the organization seeks to reach. Because individuals (and organizations) frequently have different ideas about how to attain the goals, the best choice may depend on who makes the decision. Frequently, departments or units within an organization make decisions that are good for them individually but that are less than optimal for the larger organization. Called suboptimization, this is a trade-off that increases the advantages to one unit or function but decreases the advantages to another unit or function. For example, the marketing manager may argue effectively for an increased advertising budget. In the larger scheme of things, however, increased funding for research to improve the products might be more beneficial to the organization.
These trade-offs occur because there are many objectives that organizations wish to attain simultaneously. Some of these objectives are more important than others, but the order and degree of importance often vary from person to person and from department to department.
Different managers define the same problem in different terms. When presented with a common case, sales managers tend to see sales problems, production managers see production problems, and so on.
The ordering and importance of multiple objectives is also based, in part, on the values of the decision maker. Such values are personal; they are hard to understand, even by the individual, because they are so dynamic and complex. In many business situations different people's values about acceptable degrees of risk and profitability cause disagreement about the correctness of decisions.
People often assume that a decision is an isolated phenomenon. But from a systems point of view, problems have multiple causes, and decisions have intended and unintended consequences. An organization is an ongoing entity, and a decision made today may have consequences far into the future. Thus the skilled manager looks toward the future
consequences of current decisions.
什么是決策?
決策是從可供挑選的行動(dòng)方向中作選擇。決策的目的是建立并實(shí)現(xiàn)一個(gè)機(jī)構(gòu)的目的和目標(biāo)。之所以要決策是因?yàn)橛袉?wèn)題存在，目標(biāo)或目的的不適當(dāng)，或者有某種東西妨礙了目標(biāo)或目的的實(shí)現(xiàn)。
因此，決策過(guò)程對(duì)于管理非常重要。一個(gè)管理者做的差不多所有事情都離不開(kāi)決策。有人甚至提出管理就是決策。雖然管理者不能預(yù)見(jiàn)未來(lái)，但是他們要做的很多決策需要他們考慮將來(lái)可能發(fā)生的情況。管理者常常必須對(duì)未來(lái)的情況作出佳的猜測(cè)，使偶然性盡可能少地發(fā)生。但是因?yàn)榭偸窃诓淮_定的因素，所以決策往往伴隨著風(fēng)險(xiǎn)。一個(gè)不當(dāng)?shù)臎Q策的后果有時(shí)不嚴(yán)重而有時(shí)嚴(yán)重。
選擇就是從多個(gè)選項(xiàng)中進(jìn)行挑選的機(jī)會(huì)。沒(méi)有選擇就沒(méi)有決策。決策本身就是一個(gè)選擇的過(guò)程。很多決策有很寬的選擇范圍。例如，一個(gè)學(xué)生為了自己獲得學(xué)位的志向，可以在許多不同的課程里作選擇。對(duì)管理者來(lái)說(shuō)，每一個(gè)決策都受著政策、程序、法律、先例等方面的制約。這些制約在一個(gè)機(jī)構(gòu)的各個(gè)階層都存在。選擇項(xiàng)就是可供選擇、可能的行動(dòng)方向;沒(méi)有選擇項(xiàng)，就沒(méi)有選擇，也就沒(méi)有了決策。如果看不到有不同的選擇項(xiàng)，說(shuō)明對(duì)問(wèn)題還沒(méi)有進(jìn)行全面的研究。一些管理者有時(shí)用非此即彼的方式處理問(wèn)題，這雖然是他們簡(jiǎn)化復(fù)雜問(wèn)題的方法，但是習(xí)慣了簡(jiǎn)化常使他們看不到別的解決辦法。在管理這個(gè)層次上，決策包括識(shí)別選擇項(xiàng)和減少選擇項(xiàng)兩個(gè)步驟;其范圍可以從極為有限的幾個(gè)選擇項(xiàng)到幾乎無(wú)限多的選擇項(xiàng)。
決策者必須有辦法能從多種選擇里確定一種為佳，也就是說(shuō)哪個(gè)對(duì)實(shí)現(xiàn)機(jī)構(gòu)目標(biāo)幫助大，機(jī)構(gòu)的目標(biāo)也就是此機(jī)構(gòu)所尋求的事態(tài)的結(jié)果。如何實(shí)現(xiàn)目標(biāo)，個(gè)人和組織都有不同的看法。因此，佳選擇可能就取決于決策人了。通常一個(gè)組織內(nèi)的單位或部門(mén)作出的決策可能有利于本部門(mén)、本單位，但對(duì)比它們大的機(jī)構(gòu)來(lái)說(shuō)就不是佳選擇了。這就是所謂的局部?jī)?yōu)化：增加對(duì)一單位或部門(mén)的便利同時(shí)減少對(duì)另一個(gè)單位或部門(mén)的便利，這是在兩利不能兼顧的情況下所做的取舍。例如，經(jīng)理可以把增加廣告預(yù)算的必要性講得頭頭是道，但是從總的布局看，增加改進(jìn)產(chǎn)品的科研費(fèi)用也許對(duì)這個(gè)組織更有好處。
因?yàn)橐粋€(gè)組織希望同時(shí)達(dá)到的目標(biāo)很多，所以就要進(jìn)行權(quán)衡，雖然有些目標(biāo)比另一些重要，但重要程度和次序則常常因人而異，因部門(mén)而異。管理者不同對(duì)同一問(wèn)題所做的解說(shuō)也是不同的。把同樣一種情況擺在他們面前，銷(xiāo)售經(jīng)理看的是銷(xiāo)售問(wèn)題，生產(chǎn)經(jīng)理看的是生產(chǎn)問(wèn)題，如此等等。
多個(gè)目標(biāo)的排序和重要性在某種程度上是以決策者的價(jià)值觀為依據(jù)的。這些價(jià)值觀念是個(gè)性的，很難捉摸，甚至抱有這種觀念的人自己也很難弄清楚;這是因?yàn)閮r(jià)值觀不斷變化，也很復(fù)雜。很多商業(yè)活動(dòng)中，不同的人對(duì)于風(fēng)險(xiǎn)和收益的可接受程度的價(jià)值觀不一樣，這就導(dǎo)致了他們對(duì)決策正確與否的看法也不同。
人們常以為決策是一個(gè)孤立的現(xiàn)象，但從系統(tǒng)的觀念看，問(wèn)題的產(chǎn)生有多種原因，所以決策既有意料中的結(jié)果，又有意料外的結(jié)果。一個(gè)組織是一個(gè)發(fā)展的實(shí)體，所以今天所做的決策對(duì)未來(lái)可能產(chǎn)生意義深遠(yuǎn)的影響。因此一個(gè)老練的管理者常要考慮當(dāng)前決策在將來(lái)產(chǎn)生的結(jié)果。