Bio-enhancement and Injustice: A Perspective
- Enhancement technologies have often been criticized for creating injustice, but historical examples show that enhancements have always existed in various forms.
- Contemporary and future biological enhancements may create problems of injustice by providing advantages to some and creating unfair pressures.
- The solution lies in establishing fair working hours and provision of resources, rather than rejecting technology outright.
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Enhancement technologies give those who can use them an edge and have often been criticised for the injustice that this supposedly creates. But we have always enhanced ourselves and our environment in ways that are not immediately available to all: education and medicine are obvious examples, but synthetic sunshine is perhaps closest to synthetic biology. Before fires, candles, lamps and other forms of man-made light, most people went to sleep when it got dark. Candles enabled social life and work to continue into and through the night and conferred all sorts of advantages on those who couldn't or didn't. Contemporary and future biological enhancements may create problems of injustice both in that they provide a means for some to gain an advantage (those who read by candlelight gain a way that others do not), and because they may create unfair pressures as a result of the capabilities conferred by enhancement (like the pressure to stay up late and read or work because one can). The solution is establishing “fair” working hours and provision, at public expence if necessary, of sources of light-not banning candles. The solution is a combination of regulation and distributive justice, not a Luddite rejection of technology. よろしくお願いします。
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強化技術はそれらの技術を利用することができる人々を有利にします、そして、しばしば、これがおそらくつくり出す不公平のために批判を受けてきました。しかし、我々は、すべてがすぐに利用できるというわけではないやり方で、常に我々自身と我々の環境を強化してきました：教育と医療は明らかな例です、しかし、合成日光はおそらく合成生物学に最も近いものです。 火、ロウソク、ランプ、他の形態の人工照明の以前には、暗くなると、ほとんどの人々は眠りました。ロウソクは、社会生活と仕事が夜まで、そして、夜通し続くのを可能にしました、そして、そうすることができなかった、あるいは、しなかった人々に、いろいろな利点を与えました。 現代と将来の生物学的強化法は、それらがある人たちが有利になる手段を提供するという点（ロウソクの明かりによって読書する人々は他人が得られない方法を得ます）と、（人がそうすることができるのだから、夜更しして、読書したり働いたりすべきだと言う圧力の様に）彼らが強化法によって与えられる能力の結果として不当な圧力をつくるかもしれないと言う理由の両方で、不公平の問題を生じさせるかもしれません。 解決策は、ロウソクを禁止するのではなく、必要とあれば公費で、「公平な」労働時間と光源の供給を確立することです。解決策は、技術革新反対論者のラダイトの様な技術の拒絶ではなく、規制と分配の公平さの組合せなのです。 <参考> Luddite http://eow.alc.co.jp/Luddite/UTF-8/
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訳お願いします This prospect horrifies some and exhilarates others. Yet the question of whether or not we should make improvements to human beings and possibly to human nature is the most vital, urgent and portentous of all the questions facing us. Now is the time to try to answer this question, because many recent discoveries are beginning to make the prospect of radical human enhancement a reality. Stem cell research, which may lead to human tissue repairing itself; new genes resistant to cancer and HIV; new drugs that improve concentration and memory or enable us to function for much longer periods without sleep; braincomputer interfaces that may harness the power and memory of computers, perhaps by the insertion of tiny “nanobots” into the human brain; and techniques that will radically extend life expectancy from tens to hundreds of years---these are all on today's scientific agenda and some are already in use. Some of these possibilities are so radical that the creatures benefiting from them would no longer be “human”, in the way we think of it. The end of humanity then is not in itself a concern; making sure that those who replace us are better than we are is a huge and timely concern. One of the most dramatic and important of the new technologies that will produce new creatures is synthetic biology. When people talk about synthetic biology and syntheic life, they may have in mind Frankenstein scientists in the lab, or perhaps some bubbling vat of biochemical “primeval soup” out of which will arise either a monster or a perfect specimen of humanity. よろしくお願いします。
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英文の和訳をお願いします。 A useful tool at this point would be an account of bulimia that is both plausible and parsimonious. It should be plausible in that it fits the known facts about bulimia, and it should be parsimonious in that the phenomenon is not overexplained by many concomitant, nonindependent forces. An appropriate theory should define the people at risk for the disorder as well as those not at risk. A good theory should also describe the process of acquiring the symptoms themselves. None of the existing theories can do all of these things. Although the sociocultural approach can define who is at risk, it neither effectively defines who is not at risk nor how bulimics acquire the binge-eating behavior. The clinical perspective is well suited to defining who is at risk and who is not at risk but has not carefully spelled out how it is that the symptoms are acquired. The epidemiological approach, like the clinical approach, is better suited to defining risk factors than to describing processes of symptom acquisition. I wish to propose a model that is well suited to describing the symptom acquisition process, based on social psychological processes.
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またまたすみません。 今回も、英文の訳を教えてください。 お願いします！ 1．It is good to live a busy and honest life,for no one can be happy who is useless, and idleness makes all sorts of things wrong. >It is good to live a busy and honest lifeの意味はわかるのですが、 その後の文の意味、特にuselessとidleness の間にandがあるのにコンマが入る意味がわかりません。 2．It may be thought that the field of the unknown has been exhausted in engineering and that there is nothing left for the inquiring mind, but this comment is only made by those who do not see for themselves. ＞but this comment is only made by those who do not see for themselves の文の訳は分かるのですが、そこから前のところがさっぱり分かりません。 ちなみに、the inquiring mind＝研究心のある人、だそうです。 長い文で読みづらくてごめんなさい。 スペルは一応確認しましたがもしかしたら打ち間違いがあるかもしれません。 おかしいときは、遠慮無く言ってください。
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And should we defeat every enemy, and should we double our wealth and conquer the stars, and still be unequal to this issue, then we will have failed as a people and as a nation. For, with a country as with a person, "what is a man profited if he shall gain the whole world, and lose his own soul?" There is no Negro problem. There is no Southern problem. There is no Northern problem. There is only an American problem.This was the first nation in the history of the world to be founded with a purpose. The great phrases of that purpose still sound in every American heart, North and South: "All men are created equal." "Government by consent of the governed." "Give me liberty or give me death." And those are not just clever words, and those are not just empty theories. In their name Americans have fought and died for two centuries and tonight around the world they stand there as guardians of our liberty risking their lives. Those words are promised to every citizen that he shall share in the dignity of man. This dignity cannot be found in a man's possessions. It cannot be found in his power or in his position. It really rests on his right to be treated as a man equal in opportunity to all others. It says that he shall share in freedom. He shall choose his leaders, educate his children, provide for his family according to his ability and his merits as a human being. To apply any other test, to deny a man his hopes because of his color or race or his religion or the place of his birth is not only to do injustice, it is to deny Americans and to dishonor the dead who gave their lives for American freedom. どなたかお願いします。
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YOUR SUPPORT IS VITAL TO [AAA] MISSION TO INCREASE GLOBAL UNDERSTANDING AND PROMOTE OUR CREATION OF PRODUCTS FOR PEOPLE WHO WEAR THOSE AND FEEL WHAT [AAA] IS.
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The choice of a logistic-type function means that fi goes from 0 for players who never play to 1 for players who play a lot and so that ni progresses smoothly from 1 every 4 years for players who played few matches, to annual nodes for those who played frequently. fiとniは変数になります。 よろしくお願いします。
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