雙語暢銷書《艾倫圖靈傳》第3章:思考什麼是思考(38)

On economic questions, indeed, Alan came to think highly of Arthur Pigou, the King's economist who had played a slightly earlier part than Keynes in patching up nineteenth century liberal capitalism.

在經濟問題上，艾倫漸漸贊同阿瑟.庇古（國王學院經濟學家，比凱恩斯更早開始着手完善19世紀的宏觀資本主義）。

Pigou held that more equal distribution of income was likely to increase economic welfare, and was an early advocate of the welfare state.

庇古認爲，更平等的分配制度可以提高經濟福利，同時他也是福利國家的早期倡導者。

Broadly similar in their outlook, both Pigou and Keynes were calling for increased state spending during the 1930s.

庇古和凱恩斯的觀點大體上相似，他們在30年代都呼籲要提高國家支出。

Alan also began to read the New Statesman, and could broadly be identified with the middle-class progressive opinion to which it was addressed, concerned both for individual liberty and for a more rationally organised social system.

艾倫還開始訂閱《新政客》，並且大致認同中產階級的先進主張，這份主張是關於個人自由和更合理的社會制度。

There was much talk about the benefits of scientific planning (so that Aldous Huxley's 1932 satire Brave New World could treat it as the intellectuals' already dated orthodoxy), and Alan went to talks on progressive ventures such as the Leeds Housing Scheme*.

科學規劃的好處有很多（所以有了阿道司.赫胥黎1932年的諷刺作品《勇敢新世界》，可以說知識分子們已經拋棄舊觀念了），艾倫也在論述更有雄心的冒險，比如新的住房方案（這與他母親有點關係，她持有貝斯奈綠色住房協會的股份。艾倫認爲他們應該優先爲那些確實需要住房的家庭安排住房），

But he would not have seen himself as one of the scientific organisers and planners.

但他並沒把自己當成一個科學組織者或策劃者。

In fact his idea of society was that of an aggregate of individuals, much closer to the views of democratic individualism held by than that of socialists.

實際上他認爲，社會就是個體的總和，比起社會主義，他的觀點更接近於J.S.密爾的民主個人主義。

And to keep his individual self intact, self-contained, self-sufficient, uncontaminated by compromise or hypocrisy,? was his ideal.

他的理想是，使個人保持自我完整、獨立、自給自足、不必妥協、不必虛僞。

It was an ideal far more concerned with the moral than with the economic or political; and closer to the traditional values of King's than to the developing currents of the 1930s.

這個理想相比於經濟或政治來說，更是涉及到道德，更接近國王學院的傳統價值觀，而不是30年代的新發展。