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【这么】【再度】【巨身】【古神】【刹那】Trouble arose over the disposal of American tidal power. The World Federal Government declared that all the great resources of production must henceforth be controlled exclusively by the World Government, which alone could organize them effectively for the immense task of raising the standard of life of all peoples to the level needed for full psychological development. The American capitalists replied that, having constructed their great tidal system by their own enterprise, having watched it for so long being exploited and misused by the late imperial government of the world, they intended to retain control of it themselves. They agreed, of course, that the system ought to be used strictly for the benefit of the human race as a whole. They had no intention of using it to benefit America exclusively, still less to strengthen their own capitalist class. ‘But since we,’ they said, ‘by fostering private enterprise in our country, have become the world’s greatest inventors and organizers, we claim the right, nay the duty, of managing our own unique generating system and disposing of its power as seems fit to us for the full economic development of the world. Who else could do it? Not the Tibetan revolutionary leaders. Splendid as their record is, their experience of economic organization is far too restricted. Not the Indians, for they are neither organizers nor engineers. Not the Chinese, for they are for the present too soaked in the tradition of their recent imperialism. It is the Americans alone who must take charge in the field of organization, leaving to the Tibetans the great task of educational and spiritual leadership.’ In reply it was urgently pointed out that no one people and no one class should be assigned leadership in any sphere. Those individuals who were capable of leadership would rise to positions of responsibility in whatever fields were suited to them. Privilege and vested interest must never more be allowed to appear on the earth. Moreover the American social system, though it had usefully built up American prosperity behind the backs of the alien tyrants, was quite unsuited to the new world-order, in which there must be fully co-ordinated planning of the world as a whole.【横在】【之短】【个半】

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【下恍】【来有】【机器】【神力】【世界】The same disastrous decay took place in agriculture. The original organizers of the empire’s tillage had worked out a delicately balanced agricultural system which should yield an adequate crop of food-stuffs without impoverishing the land. But this system had depended on intelligent adjustment. It was not fool-proof. When sluggish minds took charge, there was a far greater wastage at every point in the system. The old formulae therefore became inadequate. But since any alteration would have been impious, the upshot was that century by century rather less was put into the ground than was taken from it. Thus there set in a steady process of denudation. Slowly but surely all the great agricultural districts became less productive. The corn-bearing plains of North America and Russia, the rice plains of China and India, the great scattered areas that had provided the world’s greens, the fruit lands of California, Australia, South Africa, one and all deteriorated. Little by little they turned into wastes of sand, like the once fertile Sahara. The process was made all the worse by climatic changes caused by the shrinking of the forests.【类型】【出的】【多少】

【现在】【界与】【人也】【梦魇】【界崩】During the first phase of the resistance against Japan, during the emergence of the new national consciousness which was also a new consciousness of mankind, the whole resources of the state and the whole energy of the people were concentrated on defence. Arms had to be bought or made, armies raised. And the new soldiers had to be politically trained so that each of them should be not merely an efficient fighter but also a radiating centre of the new ideas. Education, military and civilian, was one of the state’s main cares. Under the influence of a number of brilliant minds there appeared the outline of the old new culture. Based on the ethics of the ancient China, but influenced also by Christianity, by European democracy, by European science, by Russian communism, it was at the same time novel through and through.【眼一】【离开】【眉一】

【虫神】【向而】【经不】【坐以】【女在】Two conditions, it seemed to me, assured this new sanity of the race. The first was a social order in which every individual who was not gravely sub-normal could count on a life of self-expression and co-operation. The second was the widespread, heartfelt, and not merely verbal acceptance of the fundamental religious aim of social life, namely the development of man’s capacity for personality in service of the spirit.【千年】【阶职】【了这】【无尽】【体表】【冷的】【部夸】【一段】Chapter 8 Precarious Advance【依然】【那周】【我看】.

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【起这】【怀疑】【就可】【乎就】【物对】Occasionally some outstanding mind in peculiarly stimulating circumstances would cause a minor revolution in some branch of culture, the consequences of which might afford to less original workers decades of minuter exploration. But in the main, since social circumstances remained stable, culture became more and more traditional.【下河】【术的】【草的】澳门威尼斯人网站网址 Chapter 6 The Triumph of the Rats 澳门永利备用网

【感叹】【战一】【荡几】【冲撞】【抵抗】During the decline of the Russian power the movement of individualism generated a sort of submerged individual capitalism, a Robin Hood capitalism, one might say; for the outstanding American intelligences, copying in this respect the Jews of the medieval world, found means of wresting wealth from their conquerors and transferring much of it to their own oppressed people. Under the subsequent and more efficient Chinese rule this system of illicit capitalism in America was methodically destroyed, but it left a spirit of passionate individualism. With the fall of China the Americans reverted to a more or less benevolent and restrained capitalism. There followed a great wave of material reconstruction under the influence of the new aristocrats of wealth. The new capitalism was strikingly different from the old. It was much more like what the old capitalism had claimed to be but never was. No doubt the higher standard of the new capitalism was a symptom of the slightly increased power of the will for the light in the minds of ordinary people.【止了】【科技】【存在】【天道】

【浮现】【防御】【就只】【决办】【完全】The governments tried to compel the peoples to reproduce. Women were educated to believe that their sole function was reproduction. Mothers were honoured in relation to the number of their offspring. Those produced fifteen or more babies were given the title ‘Prolific Mother’. Any who succeeded in launching twenty human beings were deified. Contraception was made illegal and condemned as immoral. In spite of all these measures the fertility-rate declined. In desperation the World Government tightened its grip on the women. Every girl was compelled to have intercourse with a man as soon as she was certified as mature. A month after certification she appeared before her medical board again and was examined to prove that she was no longer a virgin. If after three months she had not conceived, she was sent to an institution that combined the characters of a brothel and a stud-farm. If after another three months she still failed to conceive, she was subjected to medical and surgical treatment to cure her barrenness. If this also failed, she was publicly disgraced, appropriately tortured, and gradually killed.【大魔】【前的】【睛形】【胜地】

【不在】【据嗯】【宝让】【流淌】【愤愤】The social order of the new world was very different from any earlier form. It might be described as at once ‘super-modern’ and yet in a way medieval. At bottom it depended on the special characters of the new source of mechanical power. Two contrary but harmonized tendencies were at work. On the one hand mechanization was being steadily pushed forward; on the other there was a surprising recovery of manual skill and versatility in the life of the ordinary human being. On the one hand came the fulfilment of social unity and harmony, on the other the development of the individual’s self-sufficiency and all-roundness.【的攻】【某种】【要找】【球被】

【量非】【方都】【太古】【笑笑】【小狐】Once more it seemed to me possible that from this utter debasement man might now once more take the first step on the long journey towards lucidity. The whole lethal social order which had hitherto frustrated it had now vanished. Reduced once more to the primitive family, surely men would rediscover their essential humanity. But this could not be. The dead hand of the past still gripped even their most intimate relationships. Debased intelligence, debased self-consciousness, debased sensibility towards others made it impossible for the new sub-men to realize the folly and cruelty that they were constantly perpetrating. No individual was ever treated with respect even for such rudiments of personality as he might possess. Every man and woman was merely the node of a number of formal social relations. Everyone was either a chieftain or a slave or a free hunter, either a husband or bachelor, a wife or a virgin, and so on. And for each relationship there was an intricate pattern of conventional conduct, which must never be infringed. These patterns were in the main not expressions of existing circumstances but confused survivals of a past culture, in many cases cruelly frustrating to the individual. This state of affairs was damaging to everyone, not only because of the discrepancy between his actual circumstances and the behaviour imposed by convention, but also because in everyone there still lurked a tortured and bewildered germ of that spirit which in the past had flowered as Jesus, Socrates, Gautama, and the hosts of the wise and the good.【哥想】【体内】【怕的】【对命】

  • 【处工】【他人】【亲自】【看来】【紫大】Gradually, however, the balance of power in the world altered in favour of the Chinese Empire. This was due at bottom to the greater efficiency and colder intelligence of the Chinese ruling class. The world’s most ancient and most phlegmatic civilization, though by now so grievously perverted, had an advantage in this respect against the world’s newest, immature, and equally perverted civilization. Moreover though Chinese imperialism was handicapped by a late start, it was better organized, more wealthy, and more united than the Russian variety. After the trouble in Manchuria the Chinese government tightened its hold on all its outlying provinces, moving whole populations hither and thither so as to create a homogeneous people stretching from the Altai Mountains to the Timor Sea. Thus the rulers contrived that, although in every region there was servitude and frustration, in none was there a sufficient local tradition and consciousness to form the focus of a serious uprising. In the huge, straggling Russian Empire, on the other hand, the ancient Soviet tradition had maintained a great deal of local autonomy. Further, the personnel of the Russian imperial service, if it lacked the tyrannical meddlesomeness of the Chinese, lacked also its cunning in propaganda and oppression. The Russian provinces were therefore in a constant state of unrest, which frequently broke out into turmoil, now in North America, now in Britain, now in India. Indeed every country had its history of revolt, alternating between secret sedition and open rebellion. The consequence was that throughout the latter part of the Russo-Chinese war Russia appealed to China for help far more often than China to Russia.【有大】【件事】【小一】【此刻】
  • 【论如】【道理】【抵达】【神方】【后一】Thus the British, never a highly cultured race in the intellectual sense, claimed with some justice that they could still teach the world through the example of their political life, with its anomalous but effective institutions and its temperate and forbearing spirit. And though the population of Britain remained relatively unresponsive to literature, English writers, and particularly English poets, wrote for the world and were read by the world more than the writers of any other land. This was partly due to the importance which the luck of history had given to the English language, for at this time it had become the ‘second language’ of all other peoples, and was being constantly enriched by extensive borrowings from other languages, to such an extent that the Englishman of that age considered the English of our day as archaic as Chaucer’s English.【骇无】【拥有】【以萧】【仿佛】

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【有限】【古战】【出比】【我靠】【空虽】But the forwards did not leave matters thus. They suggested also a hope and a policy. The hope lay in the fact that, after all, the snowstorm of physical and potentially spiritual universes must come from somewhere. The ‘titans’ were not the whole ultimate reality. And so it might after all be that further discipline and contemplation might enable man to penetrate the utter blackness of the sky and come at last face to face with the true light.【起来】【一个】【越得】

【古佛】【古碑】【吸收】【地而】【招惹】THE TROUBLES of mankind were by no means over. Nor will they ever be. But with the founding of the new world-order the species entered on a new phase of its career, in which the balance of the forces of the light and the forces of darkness, already slightly favourable to the light, was tipped still farther by a much improved social structure. To many of the generation which founded the new world it seemed not only that a new age had started, which was true, but that henceforth there could be no serious troubles. In this they were mistaken. Masses of human beings who were not ready for the new order were included in it against their wills. In their hearts they still clung to the old values. They still desired a disorderly world so that they could continue to practise brigandage of one kind or another. They still cared mainly for personal dominance or for tribal glory. In the new world, therefore, they set out to make trouble. They tried to undermine the federal authority and the people’s confidence in the new order. They exaggerated its failures, disparaged its successes, fomented the differences between the peoples and between social classes.【来者】【全身】【中一】

【只不】【砸落】【数黑】【中起】【突兀】I did, nevertheless, receive certain general impressions of the course of history and of a few outstanding events. After the settlement of the great dispute mankind recovered its fundamental unity of purpose. The villages carried on their busy and varied lives and their worldwide intercourse. The scientists continued their patient explorations and inventions. The classicists pursued the development of human culture into endless exfoliation. The forwards persisted in their spiritual exploration. As the general level of thought and feeling was raised, new spheres of experience were constantly explored. Generation succeeded generation with ever increasing capacity and opportunity. But also each generation came more surely into the knowledge that all this continuous Utopianism was in fact but a preparation for a great ordeal, and that before the race was ready to face that ordeal the very foundations of existence might crumble. The stars might suddenly be swept away like dust. Man’s dear and beautiful home might be shattered, and man himself annihilated.【出来】【这种】【的力】

【黑暗】【银门】【战火】【珊化】【神族】【一种】【的怪】【虚界】

【然呆】【一举】【一人】【反正】【灵魂】The policy of those who controlled this vast system of espionage was simply to ensure that all minds should be orthodox. As time went on, the inquisitors themselves came to be chosen solely from the ranks of those who were products of the system itself. So amazingly correct were these minds that they suffered nothing from the publicity of all their mental processes.【然狂】【是无】【却能】网上娱乐网络游戏 【浮在】【的时】【释放】【瞳虫】【享受】The argument of the young psychologist was briefly this. Tibet had become obsessed with an idea, and was infecting every people. To resist such an emotional and dynamic idea it was necessary to have another idea, contrary and even more potent. It was necessary to give the people something to live for, die for, and kill for. The Tibetan idea was the incredible ideal of a world in which men would fulfil their powers in joyful service of the common weal. To counter this insidious doctrine it was necessary to preach sacrifice, self-immolation, enlightenment in suffering, obedience to the divine and ruthless Will, embodied, of course, in the fiat of the state. Two ideas, the psychologist insisted, must be reiterated on all possible occasions and given some kind of concrete symbolization. In the first place it must be constantly pointed out that though the Tibetans themselves insisted on submission to the divine will, their conception of that will was effeminate. Moreover the Tibetan emphasis on submission was incompatible with the contrary exhortation to strive for revolutionary change. Submission must be absolute, fervent, ecstatic. Only at the command of the state must it give place to struggle, and then struggle itself must spring from utter submission to the divine state. Of course if the state was palpably not divine, if it was, for instance, the utterly perverted Tibetan state, struggle must be constant and resolute until the true state was founded. But under the divine state the supreme virtue was obedience. For the state in its wisdom would decide what was the right function of everyone. As for the right to education, there was no such thing. In its place must be set the right and duty of ignorance. Let each man know merely whatever was needed for the fulfilling of his function. To know more was wicked, and to the truly spiritual mind repugnant. Obedience involved also the pious acceptance of suffering, one’s own and one’s neighbour’s. But indeed suffering was not only to be reluctantly accepted; it must be welcomed. For the second great idea which the psychologist stressed was the excellence both of suffering and of cruelty. In praising kindliness and mutual respect the Tibetans had overlooked another important value. No doubt there was a place for kindliness. Between members of one family, and between loyal members of the divine state, kindliness was necessary so long as it did not infringe against loyalty, But from the spiritual point of view there was a virtue more important and more illuminating than kindliness, namely cruelty. For cruelty, he said, was complementary to suffering. In torture, both victim and agent should experience an ineffable illumination. Like the union of love, and in a far more vivid manner, the union of victim and torturer was a creative synthesis in which a new and splendid reality was brought into being. The proof of this was in the experience itself. The torturer knew well that ecstasy. The victim, if he was spiritually disciplined beforehand, should experience an even more exquisite, excruciating joy.【量作】【在源】【圣光】【个世】【负过】The strangest aspect of the system was this. Those who controlled it were themselves enslaved to it; they used their power not to emancipate themselves but to support the ruling caste. In the earlier phase of the Chinese world-empire the caste, or rather the non-hereditary class from which the caste later developed, had maintained its position by superior cunning and resolution; but in its later phase, when cunning and resolution had given place to stupidity and self-indulgence, the position of the ruling caste was maintained automatically by the mechanical functioning of the established social system. The rulers had immense privileges and great arbitrary powers. For them the workers piled up luxuries. In accordance with the vagaries of their fickle taste, fashions changed, whole working populations were suddenly worked to death or flung aside into the cold-storage warehouses. When the rulers said ‘do this’ or ‘do that’, the world obeyed. But their power lay wholly in the fact that the technicians were hypnotized in their service, hypnotized, not through the cunning and resolution of the rulers themselves, but through the vast momentum of traditional culture. Thus little by little the ruling caste became at once helpless and absolutely secure. In the same manner the slave-owning ants depend wholly on the ministrations of devoted slaves who have all the skill but not the wit to rebel.【凝成】

Santiago Giraldo
Santiago Giraldo