雙語暢銷書《艾倫圖靈傳》第8章:水銀延時線(122)
It was a happy thought that, like a public school, the machine could grind its way along quite deterministically, but without anyone knowing what was going on inside. They would see only the end products.
There was a distinctly behaviourist flavour to all this talk of pain and pleasure buttons, but his wry use of the word 'training', 'discipline', 'character' and 'initiative' showed how this was the behaviourism of Sherborne School.
這個賞罰機制體現了明顯的行爲主義傾向，也體現了舍爾伯尼的行爲主義風格。More precisely, it was the official description of the school process, albeit presented as rather a joke.
確切地說，這其實就是學校的官方說辭，而且幾乎就是個玩笑。
It bore little relationship to his own mental growth.
實際上，學校根本不關心學生的心智成長，No one had pressed any pleasure buttons to reward his initiative; precious few pleasure buttons at all, while the pain had been dispensed freely in order to enforce patterns of behaviour that had nothing to do with intellectual advance.
沒有人會按下愉悅按鈕，來獎賞學生的主觀能動性，也許根本就沒有這樣的按鈕。痛苦的按鈕卻總是頻繁按下，來強迫學生遵守某些行爲模式，而這對智能的發展沒有任何幫助。The only hint of contact with his own experience was the remark that discipline was necessary for the sake of communication, for certainly he had to be pushed into conventional communication in order to advance.
這其中唯一能結合圖靈切身經歷的地方就是，規則是溝通的必要條件，要想有效地溝通，就必須遵守一套既定的規則。Yet even there, it had not been jabs of pain and pleasure that had stimulated his willingness to communicate, but the aura—was it pain? was it pleasure? that surrounded the figure of Christopher Morcom.
但舍爾伯尼也沒有按鈕來刺激圖靈的溝通願望，唯一的動力可能就是來自克里斯朵卡·默卡，可是這是愉悅還是痛苦？As Victor Beuttell had often said to him, it was a mystery from where his 'intelligence' derived, for no one had been able to teach him mathematics.
正如維克托·別特爾經常對他說的，智能是從神祕中來，而不是由人教出來的。
