Chapter 1 Philosophical Issues in Tourism
JOHN TRIBE

Introduction

The more I have studied tourism, the more I have been drawn to three questions that are perennial ones in philosophy. These are questions about truth, beauty and virtue. Indeed, I have made some preliminary forays into these areas in previous writings such as ‘The truth about tourism’ (Tribe, 2006), ‘The art of tourism’ (Tribe, 2008) and ‘Education for ethical action’ (Tribe, 2002). Yet despite the geometric expansion of tourism knowledge, it seems that some areas have remained stubbornly underdeveloped and a full or comprehensive consideration of the philosophical issues of tourism represents one such significant knowledge gap. A key aim of this book therefore, is to provide an initial mapping of, and insights into this territory.
我对旅游学的研究越多，我就越被哲学中长期存在的三个问题所吸引。这些都是关于真、美、德(真善美？)的问题。事实上，我在以前的著作《旅游的真相》（Tribe，2006）、《旅游的艺术》（Tribe，2008）和《道德行为教育》（Tribe，2002）中对这些领域做了一些初步的探讨。然而，尽管旅游知识呈几何级数增长，但似乎有些领域仍然顽固地不发达，充分或全面地考虑旅游的哲学问题就是这样一个巨大的知识差距。因此，这本书的主要目的是提供一个初步的地图，并深入了解这一领域。
In fact, two of these areas-truth and virtue-have attracted pockets of interest, with methodology being the main driver of interest in truth and sustainability sometimes interpellating wider issues of virtue. On the other hand, with the exception of de Botton’s popular writing on The Art of Travel (2003), beauty has attracted scant attention indeed. This is curious. For tourism has become a significant creator of forms in the contemporary world. At a micro level, tourism creates souvenirs and representations. It affects dress. It generates signage and interpretative clutter. It causes buildings (restaurants, terminals, accommodation, galleries) to rise into being with their exterior architecture and interior design. At a macro level it scapes parts of the world into seasides, ski resorts and whole tourism cities such as Las Vegas. It causes some land and city scapes to be revered and preserved, others to be overturned by development.
事实上，其中两个领域真理和美德吸引了人们的兴趣，方法论是人们对真理和可持续性兴趣的主要驱动力，有时会涉及更广泛的美德问题。另一方面，除了德·波顿（de Botton）关于旅游艺术的通俗作品（2003年）外，美的确很少受到关注。这很奇怪。因为旅游业已经成为当代世界形式的重要创造者。在微观层面上，旅游业创造了纪念品和表现形式。它影响服装。它会产生标牌和解释混乱。它使建筑物（餐厅、码头、住宿、画廊）随着其外部建筑和内部设计而兴起。在宏观层面上，它把世界的一部分景观变成了海边、滑雪胜地和整个旅游城市，比如拉斯维加斯。它使一些景观和城市景观得到尊重和保护，而另一些景观则被开发所颠覆。
Indeed the word development (Pearce, 1995) and that of planning (Gunn, 1994) each suggests an interest in and an ability to affect the way in which tourism will be delivered in the future. These words further suggest that there are particular ends that have been thought out to which development is directed. Against this notion of a tourism world created through rational planning, the sociologist Anthony Giddens (2002) employed the term Runaway World as the title for a series of lectures and a book. He used the term to describe a world that was developing quickly and out of our control. In his book, Giddens (2002: 2) notes that post-Enlightenment philosophers shared a belief that ‘with the further development of science and technology the world should become more stable and ordered’. But instead Giddens (2002: 2) finds that:
事实上，“发展”（Pearce，1995）和“规划”（Gunn，1994）这两个词都暗示了人们对未来旅游业发展方式的兴趣和能力。这些词语进一步表明，有一些特定的目的，已被认为是发展的方向。社会学家安东尼·吉登斯（Anthony Giddens，2002）在一系列讲座和一本书的标题中使用了“失控的世界”一词，与通过理性规划创造的旅游世界的概念相反。他用这个词来形容一个发展迅速、超出我们控制的世界。吉登斯（2002:2）在书中指出，启蒙运动后的哲学家们有一个共同的信念，即“随着科学技术的进一步发展，世界应该变得更加稳定和有序”。但是Giddens（2002:2）发现：
The world in which we find ourselves today, however, doesn’t look or feel much like they predicted it would. Rather than being more and more under our control, it seems out of our control- a runaway world.
然而，我们今天所处的世界，看起来或感觉都不像他们预测的那样。而不是越来越受我们的控制，它似乎超出了我们的控制-一个失控的世界。
In many cases tourism proceeds in an essentially unplanned and barely controllable way. Hence, it is possible to appropriate Giddens’ idea to talk about Runaway Tourism. This is because, like most things, tourism is delivered in a largely uncontrolled neoliberal market environment, which often precedes and overpowers attempts at planning and management. But more importantly, neoliberalism is a deeply ideological project. That Adam Smith (1904) talked about the invisible hand is significant here as neoliberalism creates and forms our (tourism) world in a seemingly unconscious, routine, common sense way almost as if it were the natural way and that there was no alternative. Tourism development seems to happen without much conscious effort. Moreover, the study of economics often lays claim to the importance of value-freedom. But there are implicit values at work in neoliberalism. These include individualism, competition, technology, the reification of markets and (after Adam Smith) the belief that the pursuit of self-interest leads to socially beneficial results. Indeed against the themes of this book _ truth, beauty and virtue _ it might be said that neoliberalism promotes a particular set of values _ performativity, consumerism and profitability. The idea of performativity is particularly potent for, as Lyotard explained, it is a key force driving the progress of technological knowledge. Technology is dominated by performativity (the maximum output for the minimum input) and the importance of this is that ‘an equation between wealth, efficiency and truth is thus established’ (Lyotard, 1984: 45). Here, useful knowledge is favoured so that
在许多情况下，旅游业的发展基本上是无计划的，几乎无法控制。因此，有可能用Giddens的观点来谈论失控的旅游业。这是因为，与大多数事物一样，旅游业是在一个基本上不受控制的新*主义市场环境中进行的，这种环境往往先于并压倒规划和管理的努力。但更重要的是，新*主义是一项深刻的意识形态工程。亚当·斯密（1904）所说的“看不见的手”在这里意义重大，因为新*主义以一种看似无意识、常规、常识的方式创造和形成了我们的（旅游）世界，几乎就好像它是一种自然的方式，别无选择。旅游业的发展似乎没有经过多少自觉的努力。此外，经济学的研究往往强调价值*的重要性。但在新*主义中有一些隐含的价值观在起作用。其中包括个人主义、竞争、技术、市场的具体化，以及（在亚当·斯密之后）追求自我利益导致社会有益结果的信念。事实上，与这本书的主题“真、美和美德”相反，可以说新*主义促进了一套特殊的价值观“行为性、消费主义和盈利能力”。正如Lyotard 所解释的那样，表现力的概念尤其有力，因为它是推动技术知识进步的关键力量。技术由执行力（最小投入的最大产出）主导，这一点的重要性在于“财富、效率和真理之间的等式由此建立”（利奥塔，1984:45）。在这里，有用的知识是有利的，以便
The production of proof . . . thus falls under control of another language game, in which the goal is no longer truth, but performativity that is the best possible input/output equation. (Lyotard, 1984: 46)
证据的制作。因此，它被另一种语言游戏所控制，在这种游戏中，目标不再是真理，而是表现力，即最好的输入/输出等式。（利奥塔，1984:46）
This analysis gives a special significance to a considered enquiry into what truths are in tourism.
本文的分析对深入研究旅游业的真实性具有特殊意义。
The ability to locate ourselves in a tourism world that has runaway qualities and identify and question its powerful neoliberal driving forces is in itself a philosophical act. For at its very simplest, philosophising is the ability to extract ourselves from the busy, engaged world of making and doing things, to disengage and to pause for refection and thought especially about meaning and purpose. The word philosophy is derived from the Greek term meaning love of wisdom and the Concise Oxford Dictionary defines philosophy as:
把自己定位在一个旅游世界的能力，这个世界有着脱缰之马的特质（失控的特质），并识别和质疑其强大的新*主义驱动力，这本身就是一种哲学行为。因为最简单的，哲学就是把我们自己从忙碌、忙碌的世界中解脱出来的能力，从忙碌、忙碌的世界中解脱出来，停下来反思，特别是思考意义和目的。“哲学”一词源于希腊语，意为“智慧之爱”，简明的《牛津词典》将哲学定义为：
Seeking after wisdom or knowledge, esp. that which deals with ultimate reality, or with the most general causes and principles of things and ideas and human perception and knowledge of them, physical phenomena (natural philosophy), and ethics (moral philosophy); advanced learning in general (doctor of philosophy); philosophical system; system of principles for the conduct of life; serenity, calmness.
追求智慧或知识，特别是关于终极现实的，或关于事物和思想的最普遍的原因和原理，以及人类对它们的感知和认识，物理现象（自然哲学）和伦理学（道德哲学）；一般的进修（哲学博士）；哲学体系；处世的原则体系；从容，平静。
The unpacking of this definition provides a further indication of the interests of this book since it merely raises more questions. What is wisdom? What is it to know something? What is the nature of reality? Why are some things considered beautiful and desirable? What are ethics and what is good and bad? What are desirable ends? It is these questions that are now addressed more fully in the three main sections of this book under the headings of truth, beauty and virtue.
这一定义的剖析进一步说明了这本书的兴趣所在，因为它只是提出了更多的问题。什么是智慧？知道什么是什么（什么是知）？现实的本质是什么？为什么有些东西被认为是美丽和可取的？什么是道德，什么是好的和坏的？理想的目的是什么？这些问题现在在这本书的三个主要部分中，在真、美和美德的标题下得到了更充分的阐述。