2009-10-15 01:06:15frank
炫耀性消費
傑佛瑞米勒(Geoffrey Miller)所寫的這本"花用:性、進化與消費主義的秘密"(Spent: Sex, Evolution And The Secrets Of Consumerism)近來似乎經常被拿出來討論,沒有讀過這本書,但是卻在不少文章裡提到,雖然只粗略得知米勒的論點,不禁覺得這種結合達爾文進化論與商業文明的產物消費主義真是聰明,應該也很有趣。
炫耀性消費,顧名思義旨在炫耀。除了購買名車、豪宅、與精品的炫耀性消費透露著:我是有錢人,我很有能力等等訊息之外,其實每一種消費的模式或型態多多少少也是在傳遞一些訊息。而這些訊息以達爾文進化論觀點來看,都與性選擇有關。
如果真的要過幸福的生活,應該不要花心思在傳送這些「訊息」,而是真正用心在生活上:走入大自然,多花些時間陪陪家人,... 等簡單基本的事上。
This column will change your life:
Conspicuous consumption
In paying extra for organic vegetables, you may be subconsciously signalling your genetic fitness, says Oliver Burkeman
Oliver Burkeman
The Guardian, Saturday 22 August 2009
Do we put too much effort into sending signals? Illustration: Tobias Hickey
The economist Thorstein Veblen coined the term "conspicuous consumption" to describe the sort of expenditures certain wealthy people make primarily to demonstrate that they can. The one that springs to mind is the Vertu, that entirely preposterous diamond-encrusted mobile phone they used to advertise in the FT's How To Spend It supplement. (Sadly, I left my Vertu in the back of a taxi, along with the keys to my speedboat.) But while Veblen focused on the rich, the phenomenon is wider-reaching: the designer label-wearing kid on a deprived council estate is doing something similar. It's a fair bet, though, that you don't think of yourself as a conspicuous consumer. You buy things because they're useful or enjoyable, not to prove some point about status. Right?
Wrong, says the evolutionary psychologist Geoffrey Miller in his recent book Spent: Sex, Evolution And The Secrets Of Consumerism. Combining Veblen with Darwin, Miller argues that we're all engaged in "costly signalling": spending money, energy or time in order to advertise our genetic fitness. Buying an overpriced sports car sends the message, "I've got so many resources, I can afford to squander some of them." You might shudder at such crassness, but if you're paying a premium for organic vegetables, you may be subconsciously signalling another desirable trait: conscientiousness. That urge you feel to buy the latest Booker prizewinner may be rooted in a wish to demonstrate intelligence. Consumer capitalism, in this view, is a giant signalling machine for the purposes of sexual selection.
We put too much effort into sending signals, Miller says, instead of into what makes us truly happy. Besides, the signals we send through consumption don't actually impress others. Over millennia, we've evolved highly efficient means of advertising our qualities through person-to-person interaction; by comparison, buying cool stuff has little effect. This, he writes, is "the fundamental consumerist delusion – that other people care more about the artificial products you display through consumerist spending than about the natural traits you display through normal conversation, cooperation, and cuddles."
Evolutionary psychologists are always being accused of implying that the way we've evolved is the way we ought to be, and they're always denying the charge: to explain something in evolutionary terms – male promiscuity, say – isn't to condone it. But Miller blurs the is-versus-ought distinction. We've evolved to be emotionally well-balanced individuals on the African savannah of hundreds of thousands of years ago, he notes. So perhaps, if we want to be happy, we ought to spend less time sending signals through consumerism and more on the activities that dominated life back then. This back-to-basics mentality needn't mean rejecting any of the vast technological and social advances we've made: that would be absurd. It might simply mean spending more time in nature, with children, or in face-to-face conversation. Miller provides a checklist: how many times in the lastmonth, it asks, among other things, have you "felt the sunrise warmyour face", "rocked a newborn baby to sleep" or "repaired somethingthat was broken"? It's a useful, if not comprehensive, approach toevaluating your life: does it include a sizeable chunk of things youcould have done 250,000 years ago?
oliver.burkeman@guardian.co.uk
http://www.guardian.co.uk/lifeandstyle/2009/aug/22/change-your-life-conspicuous-consumption
炫耀性消費,顧名思義旨在炫耀。除了購買名車、豪宅、與精品的炫耀性消費透露著:我是有錢人,我很有能力等等訊息之外,其實每一種消費的模式或型態多多少少也是在傳遞一些訊息。而這些訊息以達爾文進化論觀點來看,都與性選擇有關。
如果真的要過幸福的生活,應該不要花心思在傳送這些「訊息」,而是真正用心在生活上:走入大自然,多花些時間陪陪家人,... 等簡單基本的事上。
This column will change your life:
Conspicuous consumption
In paying extra for organic vegetables, you may be subconsciously signalling your genetic fitness, says Oliver Burkeman
Oliver Burkeman
The Guardian, Saturday 22 August 2009
Do we put too much effort into sending signals? Illustration: Tobias Hickey
The economist Thorstein Veblen coined the term "conspicuous consumption" to describe the sort of expenditures certain wealthy people make primarily to demonstrate that they can. The one that springs to mind is the Vertu, that entirely preposterous diamond-encrusted mobile phone they used to advertise in the FT's How To Spend It supplement. (Sadly, I left my Vertu in the back of a taxi, along with the keys to my speedboat.) But while Veblen focused on the rich, the phenomenon is wider-reaching: the designer label-wearing kid on a deprived council estate is doing something similar. It's a fair bet, though, that you don't think of yourself as a conspicuous consumer. You buy things because they're useful or enjoyable, not to prove some point about status. Right?
conspicuous adj. 顯眼的,觸目的;明顯的,顯著的;著名的;
出色的,出眾的,突出的;炫耀的;擺闊氣的
preposterous adj. 1. 前後顛倒的 2. 荒謬的,愚蠢的,反常的,不合理的
encrust vt, vi. 形成外皮[表皮,外殼]
出色的,出眾的,突出的;炫耀的;擺闊氣的
preposterous adj. 1. 前後顛倒的 2. 荒謬的,愚蠢的,反常的,不合理的
encrust vt, vi. 形成外皮[表皮,外殼]
Wrong, says the evolutionary psychologist Geoffrey Miller in his recent book Spent: Sex, Evolution And The Secrets Of Consumerism. Combining Veblen with Darwin, Miller argues that we're all engaged in "costly signalling": spending money, energy or time in order to advertise our genetic fitness. Buying an overpriced sports car sends the message, "I've got so many resources, I can afford to squander some of them." You might shudder at such crassness, but if you're paying a premium for organic vegetables, you may be subconsciously signalling another desirable trait: conscientiousness. That urge you feel to buy the latest Booker prizewinner may be rooted in a wish to demonstrate intelligence. Consumer capitalism, in this view, is a giant signalling machine for the purposes of sexual selection.
shudder vi n. 不寒而慄; 發抖,戰慄
crass adj. 遲鈍的;冷酷的;愚鈍的,極愚蠢的;粗俗的
conscientious 良心
crass adj. 遲鈍的;冷酷的;愚鈍的,極愚蠢的;粗俗的
conscientious 良心
We put too much effort into sending signals, Miller says, instead of into what makes us truly happy. Besides, the signals we send through consumption don't actually impress others. Over millennia, we've evolved highly efficient means of advertising our qualities through person-to-person interaction; by comparison, buying cool stuff has little effect. This, he writes, is "the fundamental consumerist delusion – that other people care more about the artificial products you display through consumerist spending than about the natural traits you display through normal conversation, cooperation, and cuddles."
delusion 妄想
cuddle 擁抱
cuddle 擁抱
Evolutionary psychologists are always being accused of implying that the way we've evolved is the way we ought to be, and they're always denying the charge: to explain something in evolutionary terms – male promiscuity, say – isn't to condone it. But Miller blurs the is-versus-ought distinction. We've evolved to be emotionally well-balanced individuals on the African savannah of hundreds of thousands of years ago, he notes. So perhaps, if we want to be happy, we ought to spend less time sending signals through consumerism and more on the activities that dominated life back then. This back-to-basics mentality needn't mean rejecting any of the vast technological and social advances we've made: that would be absurd. It might simply mean spending more time in nature, with children, or in face-to-face conversation. Miller provides a checklist: how many times in the lastmonth, it asks, among other things, have you "felt the sunrise warmyour face", "rocked a newborn baby to sleep" or "repaired somethingthat was broken"? It's a useful, if not comprehensive, approach toevaluating your life: does it include a sizeable chunk of things youcould have done 250,000 years ago?
promiscuity n. 濫交 promiscuous adj.
condone vt. 1. 原諒,寬恕 2. [律] 寬恕(通姦);(以某種行為)抵消(罪行),贖罪
savannah n. 熱帶大草原
absurd adj. 荒唐
condone vt. 1. 原諒,寬恕 2. [律] 寬恕(通姦);(以某種行為)抵消(罪行),贖罪
savannah n. 熱帶大草原
absurd adj. 荒唐
oliver.burkeman@guardian.co.uk
http://www.guardian.co.uk/lifeandstyle/2009/aug/22/change-your-life-conspicuous-consumption
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