2024年12月六级第3套长篇阅读匹配原文翻译及答案

A) Trade is one of the policy areas where the hostility that exists between populists (民粹主义者) and classical liberals is most visible. Free-traders point to the undeniable good that tariff-free trade has done for consumers across the world and to the observable alleviation of poverty in corners of the world where previously closed markets have been opened up. Protectionists point to the domestic producers who've paid the price for this globalized economy in the form of lost livelihoods and hollowed-out communities.

贸易是政策领域之一，其中民粹主义者与古典自由主义者之间的敌意最为明显。自由贸易者指出，无关税贸易为全球消费者带来的不可否认的好处，以及在之前封闭的市场被打开的世界角落中贫困的明显缓解。保护主义者则指出，国内生产商为这种全球化经济付出了代价，表现为生计丧失和社区空心化。

B) The ongoing conservative civil war often degenerates into content-free tribal warfare, but trade is a rare exception. There are substantial, thought-out policy proposals on both sides of the argument.

正在进行的保守派内战常常退化为无实质内容的部落战争，但贸易是一个罕见的例外。争论双方都有经过深思熟虑的实质性政策提案。

C) Consequently, trade as a topic of discussion provides an opportunity for liberals and populists to have a real meeting of minds. Fruitful debates might actually take place in this area, as opposed to the familiar ritual we've become accustomed to of condemnation met with counter-condemnation.

因此，贸易作为一个讨论话题，为自由主义者和民粹主义者提供了真正思想交流的机会。在这个领域，可能实际发生富有成效的辩论，而不是我们习以为常的相互谴责的仪式。

D) Strange as it might sound, the problem with trade in the modern world isn't a matter of dollars and cents. It's a matter of false consciousness. This observation is bound to set Marxist alarm bells ringing in the minds of some readers, but it was first made by Alexis de Tocqueville in 1840.

听起来可能奇怪，现代世界中的贸易问题并非关乎美元和美分，而是关乎虚假意识。这一观察注定会让一些读者脑海中响起马克思主义的警钟，但它最初是由亚历克西·德·托克维尔在1840年提出的。

E) Tracking the economic development of mankind from primitive to modern societies, Tocqueville observed a paradox unfolding over the centuries as economic realities and human experience of those realities strayed further and further from each other. In primitive societies, he notes, the division of labor was as yet undeveloped for the most part, requiring each person, family, or tribe to be relatively independent when it came to meeting their own basic material needs. Men built their own dwellings, farmed their own land, tended to their own livestock. This is not to deny that basic forms of trade took place, but, for the most part, our primitive ancestors lived fairly self-reliant, if crushingly poor, lives.

追踪人类从原始社会到现代社会的经济发展，托克维尔观察到几个世纪以来展开的一个悖论：经济现实与人类对这些现实的体验日益背离。他指出，在原始社会，劳动分工在很大程度上尚未发展，要求每个人、家庭或部落在满足基本物质需求时相对独立。人们建造自己的住所，耕种自己的土地，照料自己的牲畜。这并非否认基本形式的贸易存在，但总的来说，我们的原始祖先过着相当自给自足的生活，尽管极度贫困。

F) However, the exclusively local and face-to-face nature of economic and political organization in the ancient and prehistoric worlds constantly impressed upon these primitive peoples the uncontrollable reality of others and their needs. As Tocqueville notes, "as soon as a man begins to deal with common affairs in public, he begins to perceive that he is not so independent of his fellow men as he had first imagined, and that in order to obtain their support he must often lend them his cooperation."

然而，在古代和史前世界，经济和政治组织的地方性和面对面性质不断给这些原始民族留下印象，即他人及其需求的不可控现实。正如托克维尔所言：“一旦一个人开始在公共事务中打交道，他便开始察觉自己并不像最初想象的那样独立于同胞，为了获得他们的支持，他常常必须给予他们合作。”

G) At the advent of the modern world, the division of labor spread further and further throughout society. Each person became more and more dependent on others for their basic needs. And yet, robbed of the engagement with our neighbors and with our local communities that our ancestors were forced into by circumstance, we feel ourselves to be more and more independent of one another. As we become more and more dependent on others, we become less and less conscious of our dependence on others. This is the paradox of trade in the modern world.

随着现代世界的到来，劳动分工在社会中进一步扩展。每个人在基本需求上越来越依赖他人。然而，由于失去了祖先因环境所迫而与邻居和当地社区的互动，我们觉得自己越来越独立于彼此。随着我们越来越依赖他人，我们却越来越意识不到对他人的依赖。这是现代世界中贸易的悖论。

H) The false consciousness that this paradox generates causes havoc on the debates we have about free trade. There is scarcely a single commodity in any American household that isn't dependent for its manufacture and sale, through one supply chain or another, on scores of different people spread out across the entire globe. But as Tocqueville already foresaw in 1840, we do not feel dependent on these strangers for our way of life. No sense of the dependence of our own material welfare on their work ever strikes our national consciousness. We rarely contemplate the globalized avenues of free trade with gratitude.

这一悖论所产生的虚假意识在我们关于自由贸易的辩论中造成混乱。几乎没有任何美国家庭的商品，其制造和销售不依赖于通过一个或另一个供应链分布在全球各地的数十名不同人员。但正如托克维尔在1840年已经预见的那样，我们并不觉得生活方式依赖于这些陌生人。对我们自身物质福祉依赖于他们工作的意识从未触动我们的国民意识。我们很少以感激之情思考全球化的自由贸易途径。

I) There are two reasons for this. The first, to put it bluntly, is money. Money allows us to purchase the work of others without giving any thought to them as human beings. Unlike our ancestors in their primitive townships, we rarely have to meet face-to-face the people who've invented, built, shipped, or supplied our goods. No relationship has to be built before an exchange can take place. Simply agree on a price, and you can have any goods you wish without taking a second thought for the human being involved on the other side of the transaction. In this way, money makes us feel more independent than we actually are. Each of us senses the hold that it has over our fellows. We know that if we bid highly enough we can buy ourselves out of the time-consuming labor of building relationships. Money is kind of like magic in that way. It gives us a set of rituals to perform and promises that if we do so we'll be able to wield power over others. The illusion is created that having enough money to buy something is the equivalent of knowing how to make it yourself. Gratitude for the anonymous men and women who make up the supply chain rarely makes its way into our consciousness.

这有两个原因。首先，直言不讳地说，是金钱。金钱使我们能够购买他人的劳动，而不必考虑他们作为人类。与祖先在原始城镇中不同，我们很少需要面对面地遇见那些发明、制造、运输或供应我们商品的人。在交易发生之前，无需建立任何关系。只需达成价格协议，你就可以得到任何想要的商品，而无需再考虑交易另一端涉及的人类。这样，金钱让我们感觉比实际更独立。我们每个人都能感受到它对我们同胞的控制。我们知道，如果出价足够高，就可以摆脱建立关系这种耗时劳动。金钱在这方面有点像魔法。它给我们一套仪式来履行，并承诺如果我们这样做，就能对他者施加权力。由此产生的错觉是，有足够金钱购买某物等同于知道如何自己制造它。对组成供应链的无名男女的感激之情很少进入我们的意识。

J) Anonymity, in fact, is the second root cause of the free-trade paradox. Modernity has emancipated everyone from the limits of location and community. By and large, when we trade, we trade with strangers; when we vote, we vote for strangers; when we watch, read, or listen to stories, the tellers of the tales are strangers. As opposed to the ancestors Tocqueville compares us to, we do not know the people with whom we have to do, in either the economic or the political sphere. This is simply the shadow side of the miracle of markets, which, for the first time in history, have allowed strangers to look after each other. They've also allowed each of us to live more and more of our lives exclusively as strangers to other people. This is how Tocqueville—rather pessimistically—describes us: Each, standing apart, is like a stranger to the destiny of others; his children and personal friends forming for him the entire human race. As for the remainder of his fellow citizens, he is beside them, but he does not see them. He touches them, but he does not feel them. He exists only in and for himself.

事实上，匿名性是自由贸易悖论的第二个根本原因。现代性将每个人从地点和社区的限制中解放出来。总的来说，当我们交易时，我们与陌生人交易；当我们投票时，我们投票给陌生人；当我们观看、阅读或倾听故事时，故事的讲述者是陌生人。与托克维尔将我们相比的祖先不同，我们并不认识我们在经济或政治领域必须打交道的人。这仅仅是市场奇迹的阴暗面，市场在历史上首次允许陌生人相互照顾。它们也让我们每个人越来越多地完全作为陌生人生活。这就是托克维尔——相当悲观地——描述我们的方式：每个人彼此疏离，如同他人命运的陌生人；他的孩子和亲密朋友构成了他全部的人类。至于其余同胞，他就在他们身边，却看不见他们。他触摸他们，却感觉不到他们。他只为他自己存在，也只为自己存在。

K) The last sentence but one is as apt a summary as one could hope to come by of how each of us functions in the modern economy: "He touches them, but he does not feel them."

倒数第二句话是对我们在现代经济中如何运作的贴切总结：“他触摸他们，却感觉不到他们。”

L) This is the greatest challenge facing defenders of free trade. It's exceedingly difficult for human beings to feel gratitude toward strangers, and the global marketplace that has made us so rich has also made us strangers to one another. Our brains are hardwired for tribal life, and tribes do not take kindly to strangers. Impressing a sense of dependence upon and gratitude toward foreign strangers is therefore an uphill task.

这是自由贸易捍卫者面临的最大挑战。人类很难对陌生人产生感激之情，而让我们如此富有的全球市场也使我们彼此成为陌生人。我们的大脑天生为部落生活而设，部落对陌生人并不友好。因此，培养对外国陌生人的依赖感和感激之情是一项艰巨的任务。

M) If free-traders are going to win policy arguments in the future, they'll have to find a way of forging bonds of affection between American consumers and foreign producers. Only by de-anonymizing the men and women who supply us with the goods and services we enjoy from overseas and by creating a sense of solidarity and relationship across borders that transcends economic interest can free trade win the day. Otherwise, the inborn biological upper hand that protectionists have in the form of nationalist solidarity is bound to win the day at the ballot box.

如果自由贸易者将来要赢得政策争论，他们必须找到一种方法，在美国消费者和外国生产者之间建立情感纽带。只有通过去匿名化那些为我们提供海外商品和服务的人，并通过创造超越经济利益的跨国团结和关系感，自由贸易才能取得胜利。否则，保护主义者以民族主义团结形式拥有的天生生物学优势，注定会在投票箱中获胜。