the.world.is.flat-第56章
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frictions； and restraints to global commerce。
〃Marx was one of the first to glimpse the possibility of the world as a global market；
uncomplicated by national boundaries；〃 Sandel explained。 〃Marx was capitalism's
fiercest critic； and yet he stood in awe of its power to break down barriers and create
a worldwide system of production and consumption。 In the Communist Manifesto； he
described capitalism as a force that would dissolve all feudal； national； and
religious identities； giving rise to a universal civilization governed by market
imperatives。 Marx considered it inevitable that capital would have its way…inevitable
and also desirable。 Because once capitalism destroyed all national and religious
allegiances； Marx thought； it would lay bare the stark struggle between capital and
labor。 Forced to compete in a global race to the bottom； the workers of the world
would unite in a global revolution to end oppression。 Deprived of consoling
distractions such as patriotism and religion； they would see their exploitation
clearly and rise up to end it。〃
Indeed； reading the Communist Manifesto today； I am in awe at how incisively Marx
detailed the forces that were flattening the world during the rise of the Industrial
Revolution； and how much he foreshadowed the way these same forces would keep
flattening the world right up to the present。 In what is probably the key paragraph
of the Communist Manifesto； Marx and Engels wrote：
All fixed； fast； frozen relations； with their train of ancient and venerable
prejudices and opinions； are swept away； all new…formed ones become antiquated before
they can ossify。 All that is solid melts into air； all that is holy is profaned； and
man is at last compelled to face with sober senses his real conditions of life and
his relations with his kind。 The need of a constantly expanding market for its products
chases the bourgeoisie over the whole surface
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of the globe。 It must nestle everywhere； settle everywhere； establish connections
everywhere。 The bourgeoisie has through its exploitation of the world market given
a cosmopolitan character to production and consumption in every country。 To the great
chagrin of reactionaries； it has drawn from under the feet of industry the national
ground on which it stood。 All old…established national industries have been destroyed
or are daily being destroyed。 They are dislodged by new industries； whose introduction
becomes a life and death question for all civilised nations； by industries that no
longer work up indigenous raw material； but raw material drawn from the remotest zones；
industries whose products are consumed； not only at home； but in every quarter of
the globe。 In place of the old wants； satisfied by the production of the country；
we find new wants； requiring for their satisfaction the products of distant lands
and climes。 In place of the old local and national seclusion and self…sufficiency；
we have intercourse in every direction； universal inter…dependence of nations。 And
as in material； so also in intellectual production。 The intellectual creations of
individual nations become common property。 National one…sidedness and
narrow…mindedness become more and more impossible； and from the numerous national
and local literatures there arises a world literature。
The bourgeoisie； by the rapid improvement of all instruments of production； by the
immensely facilitated means of communication； draws all； even the most barbarian
nations into civilisation。 The cheap prices of commodities are the heavy artillery
with which it barters down all Chinese walls； with which it forces the barbarians'
intensely obstinate hatred of foreigners to capitulate。 It compels all nations； on
pain of extinction； to adopt the bourgeois mode of production； it compels them to
introduce what it calls civilisation into their midst； i。e。； to become bourgeois
themselves。 In one word； it creates a world after its own image。
It is hard to believe that Marx published that in 1848。 Referring to the Communist
Manifesto； Sandel told me； 〃You are arguing something sim204
ilar。 What you are arguing is that developments in information technology are enabling
companies to squeeze out all the inefficiencies and friction from their markets and
business operations。 That is what your notion of'flattening' really means。 But a flat；
frictionless world is a mixed blessing。 It may； as you suggest； be good for global
business。 Or it may； as Marx believed； augur well for a proletarian revolution。 But
it may also pose a threat to the distinctive places and communities that give us our
bearings； that locate us in the world。 From the first stirrings of capitalism； people
have imagined the possibility of the world as a perfect market…unimpeded by
protectionist pressures； disparate legal systems； cultural and linguistic
differences； or ideological disagreement。 But this vision has always bumped up
against the world as it actually is…full of sources of friction and inefficiency。
Some obstacles to a frictionless global market are truly sources of waste and lost
opportunities。 But some of these inefficiencies are institutions； habits； cultures；
and traditions that people cherish precisely because they reflect nonmarket values
like social cohesion； religious faith； and national pride。 If global markets and new
communications technologies flatten those differences； we may lose something
important。 That is why the debate about capitalism has been； from the very beginning；
about which frictions； barriers； and boundaries are mere sources of waste and
inefficiency； and which are sources of identity and belonging that we should try to
protect。 From the telegraph to the Internet； every new communications technology has
promised to shrink the distance between people； to increase access to information；
and to bring us ever closer to the dream of a perfectly efficient； frictionless global
market。 And each time； the question for society arises with renewed urgency： To what
extent should we stand aside； 'get with the program；' and do all we can to squeeze
out yet more inefficiencies； and to what extent should we lean against the current
for the sake of values that global markets can't supply？ Some sources of friction
are worth protecting； even in the face of a global economy that threatens to flatten
them。〃
The biggest source of friction； of course； has always been the nation…state； with
its clearly defined boundaries and laws。 Are national boundaries a source of friction
we should want to preserve； or even can preserve； in a flat world？ What about legal
barriers to the free flow of in…
formation； intellectualproperty； and capital…such ascopyrights； worker protections；
and minimum wages？ In the wake of the triple convergence； the more the flattening
forces reduce friction and barriers； the sharper the challenge they will pose to the
nation…state and to the particular cultures； values； national identities； democratic
traditions； and bonds of restraint that have historically provided some protection
and cushioning for workers and communities。 Which do we keep and which do we let melt
away into air so we can all collaborate more easily？
This will take some sorting out； which is why the point that Michael Sandel raises
is critical and is sure to be at the forefront of political debate both within and
between nation…states in the flat world。 As Sandel argued； what I call collaboration
could be seen by others as just a nice name for the ability to hire cheap labor in
India。 You cannot deny that when you look at it from an American perspective。 But
that is only if you look at it from one side。 From the Indian worker's perspective；
that same form of collaboration； outsourcing； could be seen as another name for
empowering individuals in the developing world as never before； enabling them to
nurture； exploit； and profit from their God…given intellectual talents…talents that
before the flattening of the world often rotted on the docks of Bombay and Calcutta。
Looking at it from the American corner of the flat world； you might conclude tha
