Philosophical Issues in Tourism (Aspects of Tourism), J. Tribe (Ed.). Channel View Publications, Bristol (2009). pp. 272, £24.95, ISBN: 978-1845410964

文章目录

1. Truth
2. Truth becomes beauty
3. In beauty there is virtue
4. (The missing) one?

The eleventh century philosopher and Archbishop of Canterbury St Anselm wrote, ‘‘I do not seek to understand so that I may believe, but I believe so that I may understand’’ (Anselm Proslogion 154–5). Anselm was asserting that, from a philosophical stance, nothing is achieved or ascertained by merely speculating from the sidelines; a certain level of committed thought and involvement is necessary. The editor and authors of this book have written an enlightening, refreshing text which exhibits that commitment to which St Anselm refers. The text does not speculate from the sidelines, but rather the authors, no doubt due to the clear direction of the editor, aim to immerse themselves in the considerable gap in understanding some of the philosophical issues that underpin contemporary comprehension of tourism.
十一世纪的哲学家和坎特伯雷大主教圣安塞尔姆写道，“我不寻求理解，以便我可以相信，但我相信，以便我可以理解”（安塞尔姆散文154-5）。安塞尔姆主张，从哲学的立场来看，仅仅从旁观者的角度进行推测是无法实现或确定的；一定程度的专注思考和参与是必要的。这本书的编辑和作者写了一个启发性的，令人耳目一新的文本，展示了圣安塞尔姆所指的承诺。这篇文章并不是从旁敲侧击的角度进行推测，而是作者，毫无疑问，由于编辑的明确指导，旨在使自己沉浸在对支撑当代旅游理解的一些哲学问题的理解上的巨大差距中。
The text is subdivided into three main sections, each with five chapters, exploring (1) Truth: Reality, Knowledge and Disciplines; (2) Beauty: Well-being, Aesthetics and Art; and (3) Virtue: Ethics, Values and The Good Life. Therefore, through the use of three Aristotelian transcendental entities, truth (verum) beauty (pulchrum) and virtue (bonum) Tribe attempts, and succeeds, in unravelling the independent existence of the social world that is tourism. Even from that very short summary of the contents it should already be clear that this book significantly advances the conceptual and methodological study of tourism.
正文分为三个主要部分，每部分共五章，探讨（1）真理：现实、知识和纪律；（2）美：幸福、美学和艺术；（3）美德：伦理、价值观和美好生活。因此，通过使用亚里士多德的三个先验实体，真（verum）、美（pulchrum）和美德（bonum）部落试图并成功地解开了旅游这个社会世界的独立存在。即使从内容的非常简短的总结应该已经很清楚，这本书大大推进了旅游业的概念和方法研究。

1. Truth

The first section, ‘Truth’, explores the fundamentals of terminology, epistemology, ontology, disciplinarity, and conceptualisation of tourism. The five chapters stand alone, but also splendidly coalesce as a whole. This section, through a critical analysis of tourism, develops Aristotle’s theory of independent existence of the social world; something exists apart from the concrete thing:
第一节“真理”，探讨了旅游术语、认识论、本体论、学科和概念化的基础。这五章虽然独立，但也完美地结合成一个整体。本节通过对旅游业的批判性分析，发展了亚里士多德关于社会世界独立存在的理论；有些东西存在于具体事物之外：
‘‘If, on the one hand, there is nothing apart from individual beings, and the individuals are infinite in number, how is it possible to get knowledge of the infinite individuals? For all things that we know, we know in so far as they have some unity and identity, and in so far as some attribute belongs to them universally. But if this is necessary, and there must be something apart from the individuals, it will be necessary that something
exists apart from the concrete thing’’ (Aristotle Metaphysics [999a25–28]).
“如果一方面，除了个体存在之外没有别的东西，个体的数量是无限的，那么如何可能获得关于无限个体的知识呢？对于我们所知道的一切事物，只要它们具有某种统一性和同一性，只要它们具有某种普遍属于它们的属性，我们就知道了。但是，如果这是必要的，而且必须有某种东西与个体分开，那么就必须有某种东西与具体的东西分开存在”（亚里士多德形而上学[999a25-28]）。
The authors, in each of their chapters, scrutinise the process of tourism knowledge production and then use that scrutiny to consider what it means to know. As Tribe observes in his introduction, reflecting on the fundamentals is critical in an age in which a simple Google search gives 166 million hits for tourism! In Chapter 5 there is the reluctant and somewhat depressing acceptance that however interdisciplinary the intellectual boundaries of the study of tourism may be, the administrative boundaries placed around them by the University system may serve to restrict it; we are left with the uncomfortable truth that the study of tourism has yet to fit easily within academic research assessment exercises.
作者在他们的每一章中，都会仔细研究旅游知识生产的过程，然后利用这种仔细研究来考虑知道意味着什么。正如Tribe在他的介绍中所说，在一个简单的谷歌搜索就能为旅游业带来1.66亿点击率的时代，反思基础知识是至关重要的！在第五章中，有一种不情愿的、有点压抑的接受，即无论旅游研究的知识边界多么跨学科，大学系统在其周围设置的行政边界可能会限制它；留给我们的是一个令人不安的事实：旅游研究还没有很容易地融入学术研究评估活动。

2. Truth becomes beauty

The restorative, transcendental, and aesthetic aspects of beauty in tourism are explored. The section concludes with a chapter that, according to the author, is a ‘personal, value-laden, anecdotal perspective based on experience’ view of art and tourism – however, this chapter causes the reader to engage in a high level of analytical reflection. These chapters may seem avant-garde in tourism, however this philosophical view is supported by Kant.
探讨了旅游中美的恢复性、先验性和审美性。本节最后一章，作者认为，这是一个“个人的、充满价值的、基于经验的轶事视角”的艺术和旅游观，然而，这一章使读者进行了高度的分析思考。这些章节在旅游业中似乎是前卫的，但是康德支持这种哲学观点。
In publishing his ‘Critique of Pure Reason’ Kant (1780/1998) caused a Copernican revolution in philosophy, arguing that there are ways of knowing about the world other than through direct observation: tourists, like everyone else, use these all the time. Kant’s view proposes considering not how our representations may necessarily conform to objects as such, but rather how objects may necessarily conform to our representations. From a preCopernican view, objects are considered just by themselves, totally apart from any intrinsic cognitive relation to our representations; it is mysterious how they could ever be determined a priori. Kant theorised that things could be considered just as phenomena (objects of experience) rather than noumena (things in themselves specified negatively as unknown beyond our experience).
康德（1780/1998）发表的《纯粹理性批判》引发了哥白尼式的哲学革命，他认为除了通过直接观察以外，还有其他了解世界的方法：游客和其他人一样，一直在使用这些方法。康德的观点不考虑我们的表现如何必然符合对象本身，而是考虑对象如何必然符合我们的表现。从一个早熟的观点来看，对象被认为只是他们自己，完全脱离了任何内在的认知关系，我们的表现；这是神秘的，他们如何能够被确定的先验。康德的理论认为，事物可以被看作只是现象（经验的对象），而不是本体（事物本身被消极地指定为超出我们经验之外的未知）。
The phenomenon that is tourism is truly an object of experience and it is experienced by the traveller in many different ways. Challenging our perceptions of the world as tourists and travellers, confronting our preconceptions and look at the world anew, is a stimulating and revitalising ideal. Instead of forcing our representations on the places that we visit, we are encouraged, through these chapters, to be truly open to the aspects of beauty that surround us.
旅游这一现象确实是一种体验的对象，旅游者以许多不同的方式体验它。挑战我们作为游客和旅行者的世界观，正视我们的先入之见，重新看待世界，是一个令人振奋和充满活力的理想。通过这些章节，我们被鼓励去真正敞开心扉去感受我们周围的美，而不是强迫我们去参观那些地方。

3. In beauty there is virtue

The final section disentangles the concept of virtue in tourism; virtue in the sense of moral excellence, goodness, and ethics that explore right conduct and the consideration of the good life. The chapters explore: ethics and tourism; good actions in tourism; over-moralisation of tourism; the place for ethical tourism; and finally the ends of tourism in themselves.
最后一节梳理了旅游业中的德性概念；德性在意义上表现为美德、美德和伦理道德，探讨了正确的行为和对美好生活的思考。本章探讨：道德与旅游；旅游业中的良好行为；旅游业的过度道德化；道德旅游的场所；以及旅游业本身的目的。
Consecutive chapters offer two slightly different perspectives on and translations of the concept eudaimonia. In one chapter it is translated as ‘to flourish’ and then in the next one ‘happiness or living well’. An initial attempt at elucidation was less than successful, as Liddell et al. (1996, p. 708) offer the translation ‘to be blessed with a good genius’, thus somewhat compounding the confusion. Etymologically, eudaimonia is an abstract noun derived from the adjective, eudaimon which contains the Greek words ‘eu’ (good or well being) and ‘daimon ’ (minor or guardian spirit); thus it means to live well, protected and looked after by a benevolent spirit. However, from texts, for example Aristotle’s Nicomachean Ethics, (1095a15–22) eudaimonia is ‘doing and living well’, which is, of course, flourishing! Despite the etymology, eudaimonia in Classical Greek ethics is normally independent of any super-natural significance. So, who had the ‘correct’ translation? Well, they both did!
连续的章节提供了两个稍微不同的观点和翻译的概念eudaimonia。在一章中，它被翻译为“蓬勃发展”，然后在下一章“幸福或生活得好”。最初的解释尝试并不成功，因为Liddell等人（1996年，第708页）提供了“有幸拥有一个好的天才”的翻译，从而在一定程度上加剧了混乱。从词源上讲，eudaimonia是一个抽象名词，来源于形容词eudaimon，其中包含希腊语单词“eu”（良好或幸福）和“daimon”（次要或守护精神）；因此，它意味着生活得好，受到仁慈精神的保护和照顾。然而，从文本来看，例如亚里士多德的尼哥马可伦理学（1095a15-22），尤达莫尼亚是“做得好，生活得好”，这当然是繁荣的！尽管有词源，古希腊伦理学中的eudaimonia通常独立于任何超自然的意义。那么，谁有正确的翻译？嗯，他们两个都做了！
One chapter that stands out is Butcher (Chapter 14) and his presentation of a thoroughly delightful criticism and rebuttal of the tedious preaching by the disciples of ethical tourism; he observes that people should not be moralising about our holidays! No doubt the proponents of ethical tourism would have even criticised Richard Burton for his clandestine forays into Medina and Mecca. Refreshingly, Butcher offers a modern day equivalent of the educational grand tour, or even the disguised explorer (the contemporary businessman) rather than the traditional explorer in disguise, and reminds us that we should all aspire to the benefits that travel, for whatever reason, offers. The final chapter (Chapter 16) ends with the virtuous hope that tourism itself will be remade thus allowing tourism to help remake the world. Although a future for ethics in tourism is unclear, one can but hope, after all, as Aristotle (Poetics 9:1451B) observed ‘‘a likely impossibility is always preferable to an unconvincing possibility.’’
其中最突出的一章是《屠夫》（第14章），他对道德旅游的信徒们乏味的说教进行了非常愉快的批评和反驳；他指出，人们不应该对我们的假期说教！毫无疑问，道德旅游的支持者甚至会批评理查德·伯顿秘密闯入麦地那和麦加。令人耳目一新的是，布彻提供了一个现代的教育大旅行，甚至伪装探险家（当代商人），而不是传统的伪装探险家，并提醒我们，我们都应该渴望旅行的好处，无论出于何种原因，提供。最后一章（第16章）以旅游业自身将被改造从而使旅游业有助于改造世界的美好希望而结束。尽管旅游业伦理的未来尚不明朗，但人们还是只能寄希望于此，毕竟，正如亚里士多德（诗学9:1451B）所说，“一个可能的不可能总是比一个不可信的可能性更可取。”

4. (The missing) one?

Finally, having explored and reviewed truth, beauty and virtue there is the temptation to complain that there is no reference in the text to the fourth transcendental: One (unum). However, the editor has strengthened both the distinctiveness and integrity of the individual chapters and therefore the book as a conceptual whole by resisting the temptation to try and bring it together in an afterward that presents a new universal theory of tourism, all nicely packaged in the last chapter. The absence of this universal theory is gratifying on two counts. First, it would have applied the same transcendentals to tourism that theologians apply to God but, much more importantly, it would also have closed down a debate that needs to flourish. The study of tourism is multi-disciplinary and hopefully this kind of publication will entice theologians, hilosophers, classicalists, historians and a wide range of other authors from their own disciplines to explore the philosophy of tourism.
最后，在探索和回顾了真、美和美德之后，人们不禁要抱怨，在文本中没有提到第四个先验：一。然而，编辑已经加强了个别章节的独特性和完整性，因此作为一个概念性的整体，通过抵制诱惑，试图把它放在一个提出了一个新的普遍旅游理论，所有这些都很好地包装在最后一章。这种普遍理论的缺失在两个方面令人欣慰。首先，它将把神学家应用于上帝的超越论应用于旅游业，但更重要的是，它也将结束一场需要蓬勃发展的辩论。旅游学的研究是多学科的，希望这类出版物能吸引神学家、哲学家、古典主义者、历史学家和其他各行各业的作家来探索旅游哲学。
Of course, when reviewing an innovative and groundbreaking book there is always the temptation to look for missing topics which are often the particular penchants of the reviewer. Indeed, this reviewer is no different: the history of philosophy is littered with philosophers who treated the traveller differently. Plato in his ‘Laws’ (12:952d–953e), stratified the provision for travellers in the Greek city-states. St Benedict, on the other hand, explicitly codified large scale provision of accommodation for travellers in the monastic guesthouse, this time stratifying it on Christian religious ontological orientation. Also Shah Abb as I of Persia, from the Islamic philosophical tradition, established a comprehensive system of caravanserais all across his empire and throughout the Islamic world, providing hospitality and care for travellers, pilgrims and strangers alike. There is much more that can be learned from how different philosophies treat the tourist, traveller and nomad. There is of course the danger that this type of classical and religious philosophy would have made the text esoteric and possibly alienated readers. These comments should not detract in any way from the irrefutable fact that the aim of the book, to begin to close the gap in understanding some of the philosophical issues that underpin contemporary comprehension of tourism, emphatically has been fulfilled.
当然，在阅读一本具有创新性和开创性的书时，总有一种寻找遗漏主题的诱惑，而这些往往是书评人的特别爱好。事实上，这位评论家也不例外：哲学史上到处都是不同对待旅行者的哲学家。柏拉图在他的《律法》（12:952d–953e）中，对希腊城邦的旅行者的规定进行了分层。另一方面，圣本尼迪克特（St Benedict）明确编纂了修道院宾馆内为旅行者提供住宿的大规模规定，这次将其分层为基督教宗教本体论取向。此外，波斯的沙阿·阿巴斯一世根据伊斯兰哲学传统，在整个帝国和整个伊斯兰世界建立了一个全面的商队体系，为旅行者、朝圣者和陌生人提供好客和照顾。从不同的哲学如何对待游客、旅行者和游牧民族中，我们可以学到更多。当然，这种古典哲学和宗教哲学会使文本变得深奥，可能会疏远读者，这是一种危险。这些评论不应以任何方式减损一个无可辩驳的事实，即这本书的目的，即开始弥合在理解支撑当代旅游理解的一些哲学问题方面的差距，着重已经实现。
As an afterthought, just as I was putting the reviewer’s copy on my bookshelf, I was amused and delighted by the enigmatic image on the front cover and left wondering if the editor, with both a sense of humour and mischievousness, is waiting to rebut those critics who accuse him of tilting at windmills with this book. However, although the windmills in the photo are in Mykonos, the windmills of La Mancha come to mind, and like the quests of ‘Miguel de Cervantes’ ‘Don Quixote’, attempting to provide a truthful philosophical base for tourism is both beautiful and indeed virtuous. The book is a firm foundation on which to begin this quest.
事后想起来，就在我把评论员的稿子放在书架上的时候，我被封面上神秘的形象逗乐了，高兴了，不禁想，这位既幽默又调皮的编辑，是不是在等着反驳那些指责他拿这本书向风车倾斜的评论家。然而，尽管照片中的风车在米科诺斯，拉曼查的风车浮现在脑海中，就像“米格尔·德塞万提斯”“堂·吉诃德”的探索一样，试图为旅游业提供一个真实的哲学基础是美丽的，而且确实是美德的。这本书是开始这一探索的坚实基础。

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book review----Philosophical Issues in Tourism (Aspects of Tourism)