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<blockquote> | <blockquote> | ||
We recognize a person's dignity or worth when we give him credit for what he has done. The amount we give is inversely proportional to the conspicuousness of the causes of his behavior. If we do not know why a person acts as he does, we attribute his behavior to him. We try to gain additional credit for ourselves by concealing the reasons why we behave in a given ways or by claiming to have acted for less powerful reasons. We avoid infringing on the credit due to others by controlling them inconspicuously. We admire people to the extent that we cannot explain what they do, and the word 'admire" then means "marvel at". What we may call the literature of dignity is concerned with preserving due credit. It may oppose advances in technology, including a technology of behavior, because they destroy chances to be admired | We recognize a person's dignity or worth when we give him credit for what he has done. The amount we give is inversely proportional to the conspicuousness of the causes of his behavior. If we do not know why a person acts as he does, we attribute his behavior to him. We try to gain additional credit for ourselves by concealing the reasons why we behave in a given ways or by claiming to have acted for less powerful reasons. We avoid infringing on the credit due to others by controlling them inconspicuously. We admire people to the extent that we cannot explain what they do, and the word 'admire" then means "marvel at". What we may call the literature of dignity is concerned with preserving due credit. It may oppose advances in technology, including a technology of behavior, because they destroy chances to be admired and a basic analysis because it offers an alternative explanation of behavior for which the individual himself has previously been given credit. The literature thus stands in the way of further human achievements. | ||
<p align=right>p. 58</p> | <p align=right>p. 58</p> | ||
</blockquote> | </blockquote> |