A complaint regularly aired around many careers is that in order to succeed at them, there is nowadays no option but to sell out.

圍繞許多職業經常出現的抱怨是，為了在這些職業上取得成功，如今除了出賣自己，別無選擇。

It appears that we will inevitably face a choice between authenticity and poverty on the one hand and idiocy and wealth on the other.

看來，我們將不可避免地面臨一個選擇，一方面是真實性和貧困，另一方面是白痴和財富。

We're familiar with the complaint in the arts, of course, but the same dilemma shows up when an interesting restaurants seems unable to make a profit.

當然，我們熟悉藝術領域的投訴，但當一個有趣的餐館似乎無法盈利時，同樣的困境也會出現。

When a specialist bread company goes into Receivership, when a garden supply firm focusing on rare native plants can't get a foothold in the market.

當一家專業麵包公司進入破產管理程序時，當一家專注於稀有在地植物的花園供應公司無法在市場上站穩腳跟時。

Behind the complaint lies a very understandable, but at the same time very ambitious yearning that are most passionately held beliefs and enthusiasms should relatively painlessly simply by virtue of their merits, become high priorities for others, young Children are particularly prone to this touching assumption they may on meeting a new adult enthusiastically suggests that they joined them in playing a favorite game, Perhaps Bruce something on a miniature kitchen stove or impersonate one of their dolls, which shows how hard it is for a child to grasp how alien its pleasures might be to another person.

抱怨的背後是一種非常可以理解的，但同時也是非常雄心勃勃的渴望，即最熱衷的信念和熱情應該相對不痛不癢地僅僅憑藉其優點，成為他人的高度優先事項，年輕的孩子特別容易有這種感人的假設，他們可能在遇到一個新的成年人時，熱情地建議他們加入他們玩一個最喜歡的遊戲，也許在一個微型廚房爐子上的布魯斯的東西，或模仿他們的一個娃娃，這表明一個孩子是多麼難以理解其樂趣可能對另一個人是多麼陌生。

Children aren't silly, they're just highly attuned to their own nature and spontaneously convinced that others may share it.

孩子們並不傻，他們只是對自己的本性高度敏感，並自發地相信別人也可能有這種本性。

They are in a naive but representative way, illustrating an instinct that stays with us all of our lives, the supposition that others will and must be moved by what moves us.

他們以一種天真但有代表性的方式，說明了一種伴隨我們一生的本能，即假設別人會也必須被我們的感動所感動。

It's tempting to arrive at a despairing conclusion that the economy is inherently devoted to delivering a personal insult to the better aspects of human nature.

這很容易讓人得出一個絕望的結論，即經濟本質上是致力於對人性中更好的方面進行個人侮辱。

The truth is a lot less vindictive, but the tendency for the market to overlook some of our more sincere and earnest efforts is real and founded on a raft of identifiable stubborn forces in economic and psychological life.

事實並非如此，但市場忽視我們一些更真誠和認真的努力的趨勢是真實的，並且建立在經濟和心理生活中一系列可識別的頑固力量上。

One of the most basic of these forces is choice.

這些力量中最基本的一個是選擇。

It's in the nature of a growing successful economy always to expand the range of choice offers to a consumer and thereby always to minimize the a priori claims of any one product or service.

一個不斷髮展的成功經濟的本質就是不斷擴大提供給消費者的選擇範圍，從而不斷減少任何一種產品或服務的先驗要求。

We can track the characteristic features of this development In relation to the media.

我們可以跟蹤這一發展的特點，與媒體有關。

In 1952, a BBC radio broadcast of Beethoven's fifth Symphony attracted an audience of five million listeners, approximately 16 of the UK's adult population.

1952年，BBC廣播電臺播放的貝多芬第五交響曲吸引了500萬聽眾，約佔英國成年人口的16%。

Today, such a broadcast would claim a fraction of these numbers.

今天，這樣的廣播會聲稱是這些數字的一小部分。

What explains the difference is not as some cultural pessimists might claim That the UK population has over a few generations become a great deal less sensitive to the force of German romantic music.

解釋這種差異的原因並不像一些文化悲觀主義者可能聲稱的那樣：英國人在幾代人的時間裡對德國浪漫主義音樂的力量變得不那麼敏感。

The fundamental difference is that today's audience has many more options.

根本區別在於，今天的觀眾有更多的選擇。

In 1952, there were very few competing sources of entertainment.

1952年，競爭性的娛樂來源非常少。

People listened are mass to the classical end of BBC radio because there was nothing much else to do this rather nicely gave certain highbrow things more opportunity to be attended to.

人們大量收聽BBC電臺的古典節目，因為沒有什麼別的事情可做，這反而很好地給了某些高深的東西更多的機會被關注。

But it also meant that many substandard services and products could enjoy a far larger role than their intrinsic merit warranted.

但這也意味著，許多不合格的服務和產品可以享受到遠大於其內在價值的作用。

There is a second reason why modern audiences are likely to sidestep opportunities for high minded consumption because they are so exhausted.

還有第二個原因是，現代觀眾可能會避開高消費的機會，因為他們已經很疲憊了。

Modern work demands of punishing amount from us.

現代工作對我們的要求很苛刻。

We typically return from our jobs at the day's close, in a state of severe depletion, in such a condition, the products and services for which we can be in the mood have to be a very particular sort.

我們通常在一天結束時從工作中回來，處於嚴重的消耗狀態，在這種情況下，我們可以有心情的產品和服務必須是非常特別的那種。

We're probably two brutalist to care very much about the suffering of others.

我們可能是兩個殘暴的人，對別人的痛苦非常關心。

We may have endured too much tedium to stay patient with arguments that are reticent and subtle.

我們可能已經忍受了太多的乏味，無法對那些沉默寡言和微妙的爭論保持耐心。

We may hate ourselves a bit too much to want to eat and drink only what's good for us.

我們可能有點太恨自己了，以至於只想吃喝對我們有益的東西。

Our lives may be too lacking and meaning to concentrate only on what is meaningful to counterbalance what's happened at work.

我們的生活可能太缺乏和意義了，只能專注於有意義的事情來抵消工作中發生的事情。

We may gravitate instinctively towards what's excessively sweet, salty, distracting Ez zour, explosive, sexual or sentimental.

我們可能會本能地傾向於過甜、過鹹、讓人分心的東西，Ez zour、爆炸性、性或感傷。

This collectively creates a vicious circle what we consume ends up determining what we can produce.

這共同創造了一個惡性循環，我們的消費最終決定了我們能生產什麼。

And in turn, the quality of jobs that are on offer so long as we have only the emotional resources to consume at the more narcotic and compromised end of the market will only be generating employment that is itself rather challenged in meaning and compromised indignity.

而反過來，只要我們只有在市場的更多麻醉和妥協的一端消費的情感資源，所提供的工作品質就只會產生本身在意義和妥協的屈辱方面受到相當挑戰的就業。

The price we pay for a marketplace that refuses to support high minded efforts isn't just practical and economic.

我們為一個拒絕支持高瞻遠矚的努力的市場所付出的代價不僅僅是實際和經濟。

It is also, at some level emotional.

在某種程度上，它也是一種情感。

One of our greatest cravings is to be recognized and accepted for who we are.

我們最大的渴望之一是被承認和接受我們是誰。

We long for careful, insightful appreciation of our characters and interests.

我們渴望對我們的性格和興趣進行仔細的、有洞察力的欣賞。

This was if things went tolerably well, a bit like what happened to us in childhood when a kindly adult, through the quality of their love spared us any requirement to impress or as we might put it to market ourselves.

如果事情進展得還算順利的話，這就有點像我們在童年時發生的事情，當一個善良的成年人通過他們的愛的品質使我們免於任何要求去打動人，或者用我們的話說是為了推銷自己。

We didn't, in those early years need assiduously to sell who we were.

在那些早期的歲月裡，我們不需要刻意去推銷我們是誰。

We didn't have to smile and exaggerated ways sound happier than we were put on, seductive accents or compress what we had to say in memorable jingles.

我們不必以微笑和誇張的方式聽起來比我們所處的環境更快樂，也不必用誘人的口音或將我們要說的話壓縮在令人難忘的廣告詞中。

We could take our time, hesitate whisper, be a little elusive and complex, and as serious as we needed to be certain that another would be there to find and accept us.

我們可以慢慢來，猶豫不決地低語，有點難以捉摸和複雜，而且像我們需要的那樣認真，以確定另一個人將在那裡找到並接受我們。

Everything we learned of love in those days ran counter to the mechanisms of commercialization.

在那些日子裡，我們所學到的關於愛的一切都與商業化的機制相悖。

No wonder if we harbor within us A degree of instinctive revulsion about selling out.

難怪我們內心對出賣自己懷有某種程度的本能反感。

The need not to sell ourselves aggressively was not just part of an earlier, simpler point in the history of the world, as scholars rightly point out, it was more poignantly.

正如學者們正確指出的那樣，不積極推銷自己的必要性不僅僅是世界歷史上更早、更簡單的一個點的一部分，它更令人感慨。

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