OVERSOCIALIZATION
过度社会化

Psychologists use the term "socialization" to designate the process by which children are trained to think and act as society demands. A person is said to be well socialized if he believes in and obeys the moral code of his society and fits in well as a functioning part of that society. It may seem senseless to say that many leftists are over-socialized, since the leftist is perceived as a rebel. Nevertheless, the position can be defended. Many leftists are not such rebels as they seem.

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心理学家使用“社会化”这个术语表示训练儿童使之按照社会的要求去思考和行动的过程。一个得到良好社会化的人相信并服从他所属社会的道德准则，并且很适应作为社会正常运作一部分的身份。说许多左派主义者过度社会化可能看起来毫无意义，因为左派主义者一般被视为反叛者。然而这一主张可以得到辩护。许多左派都不像看上去那样反叛。

The moral code of our society is so demanding that no one can think, feel and act in a completely moral way. For example, we are not supposed to hate anyone, yet almost everyone hates somebody at some time or other, whether he admits it to himself or not. Some people are so highly socialized that the attempt to think, feel and act morally imposes a severe burden on them. In order to avoid feelings of guilt, they continually have to deceive themselves about their own motives and find moral explanations for feelings and actions that in reality have a non-moral origin. We use the term "oversocialized" to describe such people. [2]

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我们社会的道德准则如此严苛，以至于没有人能以完全道德的方式进行思考、感受与行动。例如，我们不应该去恨任何人，但几乎每个人都曾经一度痛恨过其他什么人，不论他是否向自己承认。有些人的社会化程度如此之高，以至于完全道德地思考、感受与行动的企图为他们带来了严重的负担。为了避免罪恶感，他们不断地就自己的动机欺骗自己，为那些在现实当中有着非道德起源的感受和行动寻找道德解释。我们使用“过度社会化”这一术语来形容这样的人。[2]

[2]. (Paragraph 25) During the Victorian period many oversocialized people suffered from serious psychological problems as a result of repressing or trying to repress their sexual feelings. Freud apparently based his theories on people of this type. Today the focus of socialization has shifted from sex to aggression.
[2]（第25段）在维多利亚时期许多过度社会化的人们都因为试图压抑性欲而遭受了严重的心理问题。显然弗洛伊德以这些人为基础构建了自己的理论。今天社会化的重点已经从性欲转向了攻击性。

Oversocialization can lead to low self-esteem, a sense of powerlessness, defeatism, guilt, etc. One of the most important means by which our society socializes children is by making them feel ashamed of behavior or speech that is contrary to society's expectations. If this is overdone, or if a particular child is especially susceptible to such feelings, he ends by feeling ashamed of HIMSELF. Moreover the thought and the behavior of the oversocialized person are more restricted by society's expectations than are those of the lightly socialized person. The majority of people engage in a significant amount of naughty behavior. They lie, they commit petty thefts, they break traffic laws, they goof off at work, they hate someone, they say spiteful things or they use some underhanded trick to get ahead of the other guy. The oversocialized person cannot do these things, or if he does do them he generates in himself a sense of shame and self-hatred. The oversocialized person cannot even experience, without guilt, thoughts or feelings that are contrary to the accepted morality; he cannot think "unclean" thoughts. And socialization is not just a matter of morality; we are socialized to confirm to many norms of behavior that do not fall under the heading of morality. Thus the oversocialized person is kept on a psychological leash and spends his life running on rails that society has laid down for him. In many oversocialized people this results in a sense of constraint and powerlessness that can be a severe hardship. We suggest that oversocialization is among the more serious cruelties that human beings inflict on one another.

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过度社会化可导致低自尊、无力感、失败主义以及内疚等，我们对儿童进行社会化的最重要手段之一是使他们对于与社会期望相反行为或言语感到羞愧。如果做过了头，或者如果某个孩子特别容易受到这种感情的影响，他就会为自己感到羞愧。此外过度社会化的人与轻度社会化的人相比更容易在思想与行为上受到社会期待的限制。大多数人都会做出不道德的行为。他们撒谎，他们小偷小摸，他们违反交通法规，他们在工作中偷懒，他们讨厌别人，他们说别人的坏话或者使用卑劣的花招来出人头地。过度社会化的人不能做这些事情，如果他做了就会为自己感到羞耻，还会自我仇恨。他不能想“不干净”的念头。而且社会化不只是一个道德问题，我们遭到社会化之后遵守的许多规范或表现都不属于道德的认定范围。因此，过度社会化的人在心理上被狗链拴着，一辈子都在社会铺设的轨道上运行。对于许多过度社会化的人来说这都会导致约束感和无力感，令其十分难熬。我们认为过度社会化是人类对彼此造成最严重的暴行。

We argue that a very important and influential segment of the modern left is oversocialized and that their oversocialization is of great importance in determining the direction of modern leftism. Leftists of the oversocialized type tend to be intellectuals or members of the upper-middle class. Notice that university intellectuals [3] constitute the most highly socialized segment of our society and also the most left-wing segment.

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我们认为，当代左派当中一个非常重要且有影响力的派系就是过度社会化份子，他们的过度社会化对于确定现代左派主义的前进方向十分重要。过度社会化类型的左派主义者往往是知识分子和上层中产阶层的成员。请注意，大学知识分子 [3] 构成了我们的社会中社会化程度最高的部分，也是最左派的部分。

[3]. (Paragraph 27) Not necessarily including specialists in engineering "hard" sciences.
[3]（第27段）未必一定包括研究“硬”科学的专家。

The leftist of the oversocialized type tries to get off his psychological leash and assert his autonomy by rebelling. But usually he is not strong enough to rebel against the most basic values of society. Generally speaking, the goals of today's leftists are NOT in conflict with the accepted morality. On the contrary, the left takes an accepted moral principle, adopts it as its own, and then accuses mainstream society of violating that principle. Examples: racial equality, equality of the sexes, helping poor people, peace as opposed to war, nonviolence generally, freedom of expression, kindness to animals. More fundamentally, the duty of the individual to serve society and the duty of society to take care of the individual. All these have been deeply rooted values of our society (or at least of its middle and upper classes (4) for a long time. These values are explicitly or implicitly expressed or presupposed in most of the material presented to us by the mainstream communications media and the educational system. Leftists, especially those of the oversocialized type, usually do not rebel against these principles but justify their hostility to society by claiming (with some degree of truth) that society is not living up to these principles.

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过度社会化类型的左派主义者试图挣脱自己的心理狗链，通过反叛来维护他的自主权。但通常他不够强大，无法反抗社会最基本的价值。一般而言，今天的左派主义者的目标与公认的道德并不冲突。恰恰相反，左派主义者接受公认的道德原则，当做自己的原则，然后指责主流社会违反该原则。例如：种族平等，男女平等，帮助穷人，和平或反战，一般的非暴力行为，言论自由，善待动物，等等。从根本上说就是个人服务社会的责任与社会照顾个人的责任。所有这些很长一段时间以来都已经深深植根于我们的社会价值当中，或至少是社会的中产阶级和上层阶级 [4] 主流传播媒体与教育体系呈现给我们的大多数都材料或明或暗地明示或暗示了这些价值。左派主义者，尤其是那些过度社会化类型的左派主义者，通常不会反叛这些原则，而是通过声称社会辜负了这些原则（在一定程度上的确如此）来为自己对社会的敌意进行辩护。

[4]. (Paragraph 28) There are many individuals of the middle and upper classes who resist some of these values, but usually their resistance is more or less covert. Such resistance appears in the mass media only to a very limited extent. The main thrust of propaganda in our society is in favor of the stated values.
[4]（第28段）很多中产阶级和上层阶级个人反对这些价值当中的一部分，但通常他们的反对或多或少都是隐蔽的。这种反对仅仅在出现在大众媒体当中一个非常有限的范围内。我们社会的宣传主旨是支持上述指明的价值。

The main reasons why these values have become, so to speak, the official values of our society is that they are useful to the industrial system. Violence is discouraged because it disrupts the functioning of the system. Racism is discouraged because ethnic conflicts also disrupt the system, and discrimination wastes the talent of minority-group members who could be useful to the system. Poverty must be "cured" because the underclass causes problems for the system and contact with the underclass lowers the moral of the other classes. Women are encouraged to have careers because their talents are useful to the system and, more importantly because by having regular jobs women become better integrated into the system and tied directly to it rather than to their families. This helps to weaken family solidarity. (The leaders of the system say they want to strengthen the family, but they really mean is that they want the family to serve as an effective tool for socializing children in accord with the needs of the system. We argue in paragraphs 51,52 that the system cannot afford to let the family or other small-scale social groups be strong or autonomous.)
可以这么说，这些价值观成为官方价值观的原因是因为它们对于工业体系有用。暴力遭到阻碍，因为它会破坏体系的功能。种族主义遭到阻碍，因为种族冲突会扰乱体系运行，歧视可能对体系有用的少数群体成员则会造成人才浪费。贫困必须被“治愈”，因为下层阶级会给体系造成问题，其他阶级在接触下层阶级时士气也会下降。鼓励妇女创立自己的事业是因为她们的才能对体系有利，更重要的是因为经常性工作的女性更容易整合到体系当中，并直接与体系而不是家庭相联系，这有助于削弱家庭凝聚力。 （体系的领导人说，他们希望加强家庭，但他们真正的意思是他们希望家庭根据体系的需求成为儿童社会化的有效工具。我们在第51、52段认为体系不敢让家庭或其他小规模社会群体真正强大自主起来）。

Here is an illustration of the way in which the oversocialized leftist shows his real attachment to the conventional attitudes of our society while pretending to be in rebellion against it. Many leftists push for affirmative action, for moving black people into high-prestige jobs, for improved education in black schools and more money for such schools; the way of life of the black "underclass" they regard as a social disgrace. They want to integrate the black man into the system, make him a business executive, a lawyer, a scientist just like upper-middle-class white people. The leftists will reply that the last thing they want is to make the black man into a copy of the white man; instead, they want to preserve African American culture. But in what does this preservation of African American culture consist? It can hardly consist in anything more than eating black-style food, listening to black-style music, wearing black-style clothing and going to a black-style church or mosque. In other words, it can express itself only in superficial matters. In all ESSENTIAL respects more leftists of the oversocialized type want to make the black man conform to white, middle-class ideals. They want to make him study technical subjects, become an executive or a scientist, spend his life climbing the status ladder to prove that black people are as good as white. They want to make black fathers "responsible." they want black gangs to become nonviolent, etc. But these are exactly the values of the industrial-technological system. The system couldn't care less what kind of music a man listens to, what kind of clothes he wears or what religion he believes in as long as he studies in school, holds a respectable job, climbs the status ladder, is a "responsible" parent, is nonviolent and so forth. In effect, however much he may deny it, the oversocialized leftist wants to integrate the black man into the system and make him adopt its values.

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下面来表现一下过度社会化左派主义者如何显示他对于社会传统观念的真实依赖，同时还假装反抗。许多左派主义者都支持平权运动，支持黑人获得地位更高的工作，提高黑人学校教学质量并向此类学校追加投资，他们认为黑人“下层阶级”的存在是社会的耻辱。他们希望将黑人整合到体系中，使他成为企业主管，律师，科学家，就像上层中产阶级的白人一样。左派主义者会回答说他们最不想做的就是使黑人男子成为白人的翻版，相反，他们要保留美国黑人文化。但是保存美国黑人文化是什么意思呢？几乎无非就是吃黑人风格的食物，听着黑人风格的音乐，穿着黑人风格的服装，修建黑人风格的教堂或清真寺。换句话说，黑人只可以在表面问题上表达自己。而在所有根本方面，过度社会化的左派主义者都希望黑人符合白人中产阶层的理想。他们希望让他学习技术学科，成为行政人员或科学家，耗费人生向上爬从而证明自己并不比白人更差。他们希望黑人父亲 “负责”。他们希望黑人帮派放弃暴力。但这些正是工业技术体系的价值观。该体系不在乎一个人听什么样的音乐，穿什么样的衣服，信什么宗教，只要他在学校上学，拥有体面的工作，攀登等级阶梯，是一个“负责任”的父亲，不使用暴力等等。实际上，无论过度社会化的左派主义者如何否认这一点，他实际上是要将黑人整合到体系中并让他接受体系的价值观。

We certainly do not claim that leftists, even of the oversocialized type, NEVER rebel against the fundamental values of our society. Clearly they sometimes do. Some oversocialized leftists have gone so far as to rebel against one of modern society's most important principles by engaging in physical violence. By their own account, violence is for them a form of "liberation." In other words, by committing violence they break through the psychological restraints that have been trained into them. Because they are oversocialized these restraints have been more confining for them than for others; hence their need to break free of them. But they usually justify their rebellion in terms of mainstream values. If they engage in violence they claim to be fighting against racism or the like.

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我们当然并不声称左派主义者，甚至是过度社会化的左派主义者，从不反抗我们社会的基本价值观。显然他们有时会这么做。一些过度社会化的左派主义者甚至还反抗现代社会最重要的原则之一，采用了肢体暴力。他们认为暴力对他们来说是一种“解放”。换句话说，他们通过暴力冲破了习得的心理制约。因为他们过度社会化，这些制约对他们的限制效果更强；因此他们需要打破这些制约。但是，他们通常用主流价值观为自己的反叛辩护。如果他们从事暴力活动，他们就声称自己是在打击种族主义。

We realize that many objections could be raised to the foregoing thumb-nail sketch of leftist psychology. The real situation is complex, and anything like a complete description of it would take several volumes even if the necessary data were available. We claim only to have indicated very roughly the two most important tendencies in the psychology of modern leftism.

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我们认识到，对于上述左派主义者的心理素描可以提出许多反对意见。真实的情况是复杂的，即使提供必要的数据，进行完整描述也需要好几卷的篇幅。我们只打算非常粗略地概述两个最重要的现代左派主义者心理倾向。

The problems of the leftist are indicative of the problems of our society as a whole. Low self-esteem, depressive tendencies and defeatism are not restricted to the left. Though they are especially noticeable in the left, they are widespread in our society. And today's society tries to socialize us to a greater extent than any previous society. We are even told by experts how to eat, how to exercise, how to make love, how to raise our kids and so forth.

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左派主义者的问题表明了我们的社会作为整体的问题。低自尊，抑郁倾向和失败不仅限于左派，这些问题广泛存在于我们的社会，虽然在左派尤其明显。今天的社会与以往任何社会相比都试图在更大程度上将我们社会化。甚至还有专家告诉我们怎么吃，如何运动，如何做爱，如何教育子女等等。

THE POWER PROCESS
权力过程

Human beings have a need (probably based in biology) for something that we will call the "power process." This is closely related to the need for power (which is widely recognized) but is not quite the same thing. The power process has four elements. The three most clear-cut of these we call goal, effort and attainment of goal. (Everyone needs to have goals whose attainment requires effort, and needs to succeed in attaining at least some of his goals.) The fourth element is more difficult to define and may not be necessary for everyone. We call it autonomy and will discuss it later (paragraphs 42-44).

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人类有一种需求（可能有生物学基础），我们称之为“权力过程”。这与对权力的需要紧密相关（这一点得到了广泛承认）但并不完全一样。“权力过程”有四大要素。其中最明确的三个我们称之为目标、努力与目标实现。（每个人都需要目标，目标的实现需要努力，他至少需要成功实现一部分目标）第四个元素很难定义，未必对所有人都有必要。我们叫它自主并将在下文中加以讨论（第42-44段）。

Consider the hypothetical case of a man who can have anything he wants just by wishing for it. Such a man has power, but he will develop serious psychological problems. At first he will have a lot of fun, but by and by he will become acutely bored and demoralized. Eventually he may become clinically depressed. History shows that leisured aristocracies tend to become decadent. This is not true of fighting aristocracies that have to struggle to maintain their power. But leisured, secure aristocracies that have no need to exert themselves usually become bored, hedonistic and demoralized, even though they have power. This shows that power is not enough. One must have goals toward which to exercise one's power.

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考虑一个假设的个人，他只要心念一动就能获得自己想要的一切。这个人有权力，但他将会遭受严重的心理问题。起初他将有很多的乐趣，但渐渐地他将极度无聊并且情绪低落。最终他有可能患上抑郁症。历史表明悠闲的贵族们往往会变得颓废。为了保持权力而征战不休的贵族并不会如此。但悠闲而安全、没有必要发挥自己能力的贵族通常会变得无聊，沉湎于享乐主义并意气消沉，即使他们掌握着权力。这表明权力本身是远远不够的。一个人必须有行使权力的目标。

Everyone has goals; if nothing else, to obtain the physical necessities of life: food, water and whatever clothing and shelter are made necessary by the climate. But the leisured aristocrat obtains these things without effort. Hence his boredom and demoralization.

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每个人都有目标，首先是获得生活必需品：食物，水和与生活在特定气候区域所必须的衣服和住所。但有闲的贵族毫不费力就能获得这些东西。因此，他会感到无聊和意气消沉。

Nonattainment of important goals results in death if the goals are physical necessities, and in frustration if nonattainment of the goals is compatible with survival. Consistent failure to attain goals throughout life results in defeatism, low self-esteem or depression.

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如果目标是生存必需品，未能获得重要目标就会导致死亡；如果目标对生存有益，未能获得目标就会使人感到受挫。在整个生活当中一直没能获得目标将会导致失败主义，自卑或抑郁症。

Thus, in order to avoid serious psychological problems, a human being needs goals whose attainment requires effort, and he must have a reasonable rate of success in attaining his goals.

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因此，为了避免严重的心理问题，一个人需要一个耗费一定努力才能实现的目标，还必须有合理的目标实现成功率。

SURROGATE ACTIVITIES
替代性活动

But not every leisured aristocrat becomes bored and demoralized. For example, the emperor Hirohito, instead of sinking into decadent hedonism, devoted himself to marine biology, a field in which he became distinguished. When people do not have to exert themselves to satisfy their physical needs they often set up artificial goals for themselves. In many cases they then pursue these goals with the same energy and emotional involvement that they otherwise would have put into the search for physical necessities. Thus the aristocrats of the Roman Empire had their literary pretensions; many European aristocrats a few centuries ago invested tremendous time and energy in hunting, though they certainly didn't need the meat; other aristocracies have competed for status through elaborate displays of wealth; and a few aristocrats, like Hirohito, have turned to science.

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但是并非所有有闲贵族都会变得厌倦而意气消沉。例如裕仁天皇就没有沉湎于颓废的享乐主义，而是投身于海洋生物学并取得了相当的成就。当人们不必为了满足物质需求而发挥能力时，他们经常为自己设定人为目标。在很多情况下他们为了追求这些目标而投入的精力与感情就像其他人为了获取物质必需品所进行的投入一样。因此罗马贵族会用文学修饰自己；几个世纪以前的许多欧洲贵族投入大量的时间与精力来打猎，尽管他们肯定不缺肉食；其他贵族则通过展示财富来进行社会地位的比拼；还有少数贵族转向了科学领域，例如裕仁天皇。

We use the term "surrogate activity" to designate an activity that is directed toward an artificial goal that people set up for themselves merely in order to have some goal to work toward, or let us say, merely for the sake of the "fulfillment" that they get from pursuing the goal. Here is a rule of thumb for the identification of surrogate activities. Given a person who devotes much time and energy to the pursuit of goal X, ask yourself this: If he had to devote most of his time and energy to satisfying his biological needs, and if that effort required him to use his physical and mental facilities in a varied and interesting way, would he feel seriously deprived because he did not attain goal X? If the answer is no, then the person's pursuit of a goal X is a surrogate activity. Hirohito's studies in marine biology clearly constituted a surrogate activity, since it is pretty certain that if Hirohito had had to spend his time working at interesting non-scientific tasks in order to obtain the necessities of life, he would not have felt deprived because he didn't know all about the anatomy and life-cycles of marine animals. On the other hand the pursuit of sex and love (for example) is not a surrogate activity, because most people, even if their existence were otherwise satisfactory, would feel deprived if they passed their lives without ever having a relationship with a member of the opposite sex. (But pursuit of an excessive amount of sex, more than one really needs, can be a surrogate activity.)

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我们使用 “替代活动”这个名词来表示追求自行设立的人为目标的行为，人们之所以树立这些目标只是为了能够为之努力，或者说仅仅是为了追逐目标过程中的“满足感”。这是识别替代活动的关键。假设某人投入了大量时间和精力去追求目标x，你不妨问自己：如果他要投入大部分时间和精力来满足自己的生理需求，而且他需要以多种不同且有趣的方式发挥自己的体力与脑力，他是否会因为没能达到目标x而感到非常失落呢？如果答案是否定的，则此人对于目标X的追求就是替代活动。裕仁的海洋生物研究显然是替代活动，因为很肯定，如果裕仁要将他的时间花在有趣的非科学性任务上从而获取生活必需品，他不会因为自己不知道海洋动物的解剖结构和生命周期而感到失落。另一方面，性与爱的追求（打个比方）不是替代活动，因为大多数人即使在其他方面享受着令人满意的生活，如果终其一生没有与一名异性建立关系，依旧会感到失落。（但追求超出需要的过度性生活就是替代活动了）

In modern industrial society only minimal effort is necessary to satisfy one's physical needs. It is enough to go through a training program to acquire some petty technical skill, then come to work on time and exert very modest effort needed to hold a job. The only requirements are a moderate amount of intelligence, and most of all, simple OBEDIENCE. If one has those, society takes care of one from cradle to grave. (Yes, there is an underclass that cannot take physical necessities for granted, but we are speaking here of mainstream society.) Thus it is not surprising that modern society is full of surrogate activities. These include scientific work, athletic achievement, humanitarian work, artistic and literary creation, climbing the corporate ladder, acquisition of money and material goods far beyond the point at which they cease to give any additional physical satisfaction, and social activism when it addresses issues that are not important for the activist personally, as in the case of white activists who work for the rights of nonwhite minorities. These are not always pure surrogate activities, since for many people they may be motivated in part by needs other than the need to have some goal to pursue. Scientific work may be motivated in part by a drive for prestige, artistic creation by a need to express feelings, militant social activism by hostility. But for most people who pursue them, these activities are in large part surrogate activities. For example, the majority of scientists will probably agree that the "fulfillment" they get from their work is more important than the money and prestige they earn.

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在现代工业社会中，只需付出很少的努力就足以满足自己的生理需求。只需要参加技能培训计划并学一点手艺，按时上下班，为了完成工作而投入最少的努力，这就足够了。唯一的要求是一般水平的智力以及单纯的服从，后者才是最重要的。如果你有这些特质，社会就会从摇篮到坟墓一直照顾你（的确，对于下层社会来说生存必需品的获得并不这么理所当然，但我们这里说的是主流社会）因此毫不奇怪的是，现代社会充满了替代活动。这些活动包括科研工作，运动成绩，人道主义工作，艺术和文学创作，企业升职，获取远远超出需要的金钱和物质财富直到它们无法带来任何额外的生理满足，还有参与社会活动，尽管活动所要解决的问题对于活动家个人来说并不重要，例如为了非白人少数族裔的权利而工作的白人活动家。这些行为并不总是单纯的替代活动，因为对很多人来说，他们的动机并不只是需要用来追求的目标。科学工作的动机可能是追求声望，艺术创作是为了表达感情，激进社会活动主义则受到了敌意的驱使。但对于大多数追求这些目标的人来说，这些活动在很大程度上是替代活动。例如，大多数的科学家们可能会同意他们从工作获得的“满足感”比他们所赚取的金钱和声望更重要。

For many if not most people, surrogate activities are less satisfying than the pursuit of real goals ( that is, goals that people would want to attain even if their need for the power process were already fulfilled). One indication of this is the fact that, in many or most cases, people who are deeply involved in surrogate activities are never satisfied, never at rest. Thus the money-maker constantly strives for more and more wealth. The scientist no sooner solves one problem than he moves on to the next. The long-distance runner drives himself to run always farther and faster. Many people who pursue surrogate activities will say that they get far more fulfillment from these activities than they do from the "mundane" business of satisfying their biological needs, but that it is because in our society the effort needed to satisfy the biological needs has been reduced to triviality. More importantly, in our society people do not satisfy their biological needs AUTONOMOUSLY but by functioning as parts of an immense social machine. In contrast, people generally have a great deal of autonomy in pursuing their surrogate activities. have a great deal of autonomy in pursuing their surrogate activities.

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对于许多人（如果不是大多数人）来说，替代活动都不如追求真正的目标（也就是即使权力过程的需求已经满足之后依然希望获得的目标）那样令人满意。这一点的表现之一是，在许多或者大多数情况下，深入参与替代活动的人永远不会满足，从来没法休息。因此，商人不断致力于获取越来越多的财富。科学家刚解决了一个问题就又着手解决下一个。长跑运动员总是驱使自己跑得更远更快。很多追求替代活动的人会说他们从这些活动中得到的满足感远远多从“平凡”的工作或生理需求的满足，但是这是因为在我们的社会满足生理需求所需要的努力已经降低到了不值一提的程度。更重要的是，在我们的社会中，人们满足生理需求的方式并非自主，而是充当巨大社会机器零件。相反，在追求自己的替代活动时人们普遍有很大的自主性。