【草莓酱拌饭组】2Issue88 by 爪子 [已翻修一次，4楼]

NaperyUID: 2710990

Issue 88 "Technologies not only influence but actually determine social customs and ethics."  

words:658

The dramatic effect of technologies on life complexity has misled people into a dilemma that technologies also determine social customs and ethics. Literally, people have witnessed the energy of technologies to fuel both traditional and modern-day activities. However, this illusion fails to unveil the truth of their mutual relationship.

Admittedly, scientific technologies have given the customs of respecting almighty forces in nature a good beating for the extent of their deception and distortion. Being deep-rooted since human first experienced volcanic eruption, earthquakes and other natural processes that were unexplainable with their existing framework of knowledge, the deity worship has been empirically proven to be ignorance to science through technologies applied in the field of geology. The volcanism utterly has less to do with a god of fire than it does with the relative motion of plates. The exploration of geologic disasters has put an end to the old customs of sacrificing lambs or calves to the god, with the help of geologic technologies and accumulated knowledge leading people to advocate science instead of superstition.

However, immediate responses to technologies do not mean that technologies have determined social customs as some traditional customs cannot be supplanted to whatever extent the technology changes. The old tradition of hospitality to strangers is still very strong in the US, especially in the smaller cities and towns, while Chinese people invariable get together to celebrate special traditional festivals such as Spring Festival. Despite that the industrial revolution has given considerable voice to woman as they were free of restraint of gender stereotypes and enjoyed the equality with men, women in some Arabic countries are still failing to break the shackles of ingrained convention, occupying a subordinate position to their husbands. In a word, even dramatic development of technologies is not able to surpass completely the traditional thinking of gender discrimination between men and women.   

Derived from the permanent cultural history, social ethics in real life, have somewhat set the boundaries of technologies. As we know, the primary task of technologies is not to think about the ethical code which governs its activity, any more than a businessman is expected to dedicate his energies to an exploration of moral rules of conduct in business. Indeed, the desire not to extend life simply to prolong suffering and economical pressure is sufficiently guilt-ridden for the patients to request the right to die prematurely. Despite that some pass laws and advancing medical technologies have made euthanasia possible, physicians driven by the Judeo-Christian ethic of dedication to the sanctity of life, keep trying to extend, as well as to improve life with the endorsement of whole society. This so-called physician-assisted suicide is not permissible by the centuries-old moral principle which underlines the right to live. Consequently, it is of great possibilities to claim that technologies, on the contrary, have been influenced by our social ethics and indeed call for the ethical control.

Moreover, what is called new modern customs is actually not the fruit of advancement of all technologies, but of accumulated exploration, with the aid of the former, applied to practical life. Fueled by our anxiety over social issues, technologies are born to serve human beings and then propelled by our constant desire for new things. Or rather, cognition of the nature moves forward, psychologists say, not so much through the improved techniques and tools as the fact that people in the process of scientific discovery cannot comfortable live with the unknown fields for their born curiosity.  Similarly, dissatisfaction with their existing positions had fostered a mainstream appetite among women for spinning machines and feminism campaign, which offered them the opportunities to stand on their own.

To sum up, the real path for new social customs is not constructed by the technologies regardless of their profound influences on society, but by people themselves, and social ethics, the other way around, have guided technology into such an excellent architect for the whole society to serve our human beings.

StefanaUID: 2143510

细致认真的小爪，继续加油。

NaperyUID: 2710990

2# Stefana

谢谢小乔。

爪子已经修改了一下。

一会儿奉上。

NaperyUID: 2710990

已修改
words:666 [好吉利的数字啊！]


The obvious effects of technologies on social changes have misled people into a dilemma that whether technologies determine social customs and ethics. Literally, people have witnessed the energy of technologies to fuel both traditional and modern-day activities. However, this illusion fails to unveil the truth that social customs and ethics are not invariably set by technologies.

Scientific technologies have given the customs of respecting natural forces a good beating for the extent of their deception and distortion. Deep-rooted faith of deities has been around, since human first experienced volcanic eruption and other natural processes that were unexplainable with their existing framework of knowledge. This worship, however, has been empirically proven to be ignorance to science through technologies applied in the field of geology. It is widely acknowledged that the volcanism utterly has less to do with a deity than it does with the relative motion of plates, and explorations of this research has put an end to the old customs of sacrificing lambs or calves to the god. Admittedly, armed with geologic technologies, accumulated knowledge has led people to advocate science instead of superstition.

Immediate responses to technologies, however, do not mean that technologies have determined social customs. Some traditional customs cannot be supplanted to whatever extent the technology changes. Despite that the industrial revolution has given considerable voice to woman as they were free of restraint of gender stereotypes and enjoyed the equality with men, women in some Arabic countries are still failing to break the shackles of ingrained convention, occupying a subordinate position to their husbands. In a word, less is more capable, even the rapid-pace development of technologies, to completely shake the ineradicable thoughts in gender discrimination between men and women.


Derived from a far-reaching cultural history, social ethics in real life, have somewhat set the boundaries of technologies. As we know, the primary task of technologies is not to think about the ethical code which governs its activity, any more than a businessman is expected to dedicate his energies to an exploration of moral rules of conduct in business. Indeed, the desire not to extend life simply to prolong suffering and economical pressure, with the support of advancing medical technologies, is sufficiently guilt-ridden for the patients to request the right to die prematurely. The so-called physician-assisted suicide, nevertheless, is not permissible by the centuries-old moral principle which underlines the right to live. Otherwise, the concept of justice also has stood the test of technologies. This morality, similar to the law of physics, is always sustaining the whole society to deal with the challenges of crimes, violence and inequity. Unwavering belief in it examines standards for the rightness and wrongness of actions and has lightened the onward footprint of technologies for fear of negative effects of pseudoscience. Hence, it is of fair certainty to claim that technologies, on the contrary, have been influenced by our social ethics and indeed call for the ethical control.

Moreover, what is called modern customs and ethics is actually not the fruit of advancement of technologies. Fueled by our inborn curiosity for unknown fields and anxiety over social issues, technologies are born to serve human beings. Perhaps it is humankind’s long suffering at the mercy of flood and drought that makes the ideal of forcing the waters to do our bidding with technologies so fascinating and profound. And the ineradicable racial discrimination distinctly felt between blacks and whites in American, originates from far-reaching historical roots and deepened by social poverty or inequity. Accordingly, the fact that technologies are created to resolve social problems in good time is reason to account for people’s illusion of the mutual relationship between technologies and social customs and ethics.

To sum up, the real path for new social customs is not constructed by the technologies regardless of their profound influences on society, but by people themselves or historical cause. While social ethics, the other way around, have guided technology into such an excellent architect for the whole society to serve our human beings.




我觉得结尾貌似可以发散一下，但是有不知道怎么衔接好。
希望大家可以指点我一下。
感激不尽！

NaperyUID: 2710990

谢小乔~

嘿嘿，刚刚好是66叔~~

StefanaUID: 2143510

66是LOLI66

sakuraanneUID: 2253519

what is called modern customs and ethics is actually not the fruit of advancement of technologies. 题目说的不是产生，是决定

sakuraanneUID: 2253519

爪子我实在看不下去，simply do not have the mood recently,你再找别人看看吧

NaperyUID: 2710990

恩 没事 你好好休息 心情好了再说呢 嘿嘿 我去把那个比喻啥的 再看看 ~~

plukaUID: 2721764

Issue 88 "Technologies not only influence but actually determine social customs and ethics." 

The obvious effects of technologies on social changes have misled people into a dilemma（dilemma是进退两难的局面，但后文只是个whether选择而已，并没表现出什么困境啊） that whether technologies determine social customs and ethics. Literally, people have witnessed the energy of technologies to fuel both traditional and modern-day activities. However, this illusion fails to unveil the truth that social customs and ethics are not invariably set by technologies.


Scientific technologies have given the customs of respecting natural forces a good beating（beating的M-W解释：1 : an act of striking with repeated blows so as to injure or damage;  also   : the injury or damage thus inflicted 2 : PULSATION 3 : DEFEAT, SETBACK。虽然有击败挫败的意思，但感觉beating给我的印象更多的是连续反复的击打，打鼓之类~）for the extent of their deception and distortion.（惭愧，这句话还是咨询了同学才搞清楚是啥意思= = 语序有些费解。附上俺同学的复述版本：The customs in adoration of natural forces，always accompanied with deception and distortion，were beaten up by scientific tech of corresponding fields） Deep-rooted faith of deities has been around, since human first experienced volcanic eruption and other natural processes that were unexplainable with their existing framework of knowledge. This worship, however, has been empirically proven to be ignorance to science through technologies applied in the field of geology. It is widely acknowledged that the volcanism utterly has less to do with a deity than it does with the relative motion of plates, and explorations of this research has put an end to the old customs of sacrificing lambs or calves to the god. Admittedly, armed with geologic technologies, accumulated knowledge has led people to advocate science instead of superstition.
嗯这段讲随着科技的发展，原本尊重自然力量的风俗被打破了，举例是对地壳的研究打破了尊奉火山为神的传统。觉得有些不妥的是主题句中用的是"natural forces"，下文谈论的是superstition，这二者之间的联系好像不那么紧密。natural forces也可以是地震风能水能等等客观力量，不一定局限于”神性“吧。另外，个人感觉respecting natural forces不是尊重自然么，挺好的呀~但在后文这个概念变成了贬义的superstition，让我觉得有点别扭= =要不换成fetishism?


Immediate responses to technologies, however, do not mean that technologies have determined social customs. Some traditional customs cannot be supplanted to whatever extent the technology changes. Despite that the industrial revolution has given considerable voice to woman as they were free of restraint of gender stereotypes and enjoyed the equality with men(这一句好像有些思维跳跃，为啥工业革命就让男女平等了？有原因么有理由么有例子么？）, women in some Arabic countries are still failing to break the shackles of ingrained convention, occupying a subordinate position to their husbands. In a word, less is more capable, even the rapid-pace development of technologies, to completely shake the ineradicable thoughts in gender discrimination between men and women.
该段论述有些风俗是科技怎么发展都替代不了的，例子是阿拉伯妇女的地位。私以为若用这个例子，那么必然要扯到阿拉伯的传统宗教和信仰才能够解释清楚为啥科技的力量在这方面无能为力。而本段只是简单地给出了现象：妇女地位没改变。现象背后的原因、背景，这种风俗文化的信仰与历史渊源却没有提。这样让人搞不清楚——为啥？也就难以推广和归纳。

Derived from a far-reaching cultural history, social ethics in real life, have somewhat set the boundaries of technologies. As we know, the primary task of technologies is not to think about the ethical code which governs its activity, any more than a businessman is expected to dedicate his energies to an exploration of moral rules of conduct in business（长句果然比较难理解，尤其是长句里面还套小句子= =，原来结构是句子+ not any more than+ 句子么）. Indeed, the desire not to extend life simply to prolong suffering and economical pressure, with the support of advancing medical technologies, is sufficiently guilt-ridden for the patients to request the right to die prematurely（想要‘过早地’死去？）（这句话也有些……难读。直接陈述”随着医学进步，有些病人求早死以缩短受苦的日子“会更清楚吧。额……我没理解错吧？）. The so-called physician-assisted suicide, nevertheless, is not permissible(permitted) by the centuries-old moral principle which underlines the right to live. Otherwise, the concept of justice also has stood the test of technologies. This morality, similar to the law of physics, is always sustaining the whole society to deal with the challenges of crimes, violence and inequity. Unwavering belief in it examines standards for the rightness and wrongness of actions and has lightened the onward footprint of technologies for fear of negative effects of pseudoscience. Hence, it is of fair certainty to claim that technologies, on the contrary, have been influenced by our social ethics and indeed call for the ethical control.
那啥，长句的问题……我们都得提高~建议是有啥话就直接说，一句话里面原因条件过程结果各个成分分开来应该会比都揉在一起易懂。这段的观点是风俗限制科技范围，举例是安乐死不被传统接受。觉得安乐死并不能很好地体现”科技“这个主题啊~建议改成更争议更科技的，额，冒险一点：变性？= =||| 
长句真的很难看懂……

Moreover, what is called modern customs and ethics is actually not the fruit of advancement of technologies. Fueled by our inborn curiosity for unknown fields and anxiety over social issues, technologies are born to serve human beings. Perhaps it is humankind’s long suffering at the mercy of flood and drought that makes the ideal of forcing the waters to do our bidding with technologies so fascinating and profound. And the ineradicable racial discrimination distinctly felt between blacks and whites in American, originates from far-reaching historical roots and deepened by social poverty or inequity. Accordingly, the fact that technologies are created to resolve social problems in good time is reason to account for people’s illusion of the mutual relationship between technologies and social customs and ethics.

论述当代风俗不是来自科技而是来自人类本性。

To sum up, the real path for new social customs is not constructed by the technologies regardless of their profound influences on society, but by people themselves or historical cause. While social ethics, the other way around, have guided technology into such an excellent architect for the whole society to serve our human beings.

额，建议是，首先句子读起来有些痛苦……其次各段落的连接很可以商榷一下要不要添点连接词之类。

另外全篇的观点发展如下：
主题（虽然科技影响社会风俗，但社会风俗并非决定于科技）——>论证段1（科技改变传统的对自然的看法）——>论证段2（有些风俗是科技改变不了的）——>论证段3（科技的范围受到社会风俗的限制）——>论证段4（当代风俗不是来自科技而是来自人性）——>结论

会不会觉得各段的顺序安排还可以变动？建议论证段2和3调换一下，然后各段首以连接词把段落间的逻辑关系表明一下。

以上~

NaperyUID: 2710990

这都被你翻出来了啊？
我囧。。。。
我很久没写东西了，哎。
这断时间，想了好久，哎，现在再看之前写的东西，觉得挺恶心的。
这个我应该要重写了。心想，沉了就算了。。。。囧

长句子的问题，我这篇文章已经改了好多了，哎。。。
不过我发现你改错了，我成文的部分在四楼。。。囧。。。

plukaUID: 2721764

回拍的么……囧……