第71篇		Paper 71
国家的发展		Development of the State
71:0.1 (800.1) 国家是文明的一种有益演进物；它代表着社会从战争的蹂躏和苦难中所得来的净收益。甚至连治国才能，也只是调节争斗部落和民族间竞争角力而累积起来的技巧。		71:0.1 (800.1) THE state is a useful evolution of civilization; it represents society’s net gain from the ravages and sufferings of war. Even statecraft is merely the accumulated technique for adjusting the competitive contest of force between the struggling tribes and nations.
71:0.2 (800.2) 现代国家是在长期的群体力量争斗中幸存下来的一种制度。优胜的力量最终盛行，而它产生了一种事实性创造物 -- 国家 -- 连同一种公民与国家共存亡之绝对义务所形成的道德神话。但国家却并不具有神圣的起源；甚至它也不是智能自愿的人类行为所产生的；它纯粹是一种进化性的制度，而且是完全自发产生的。		71:0.2 (800.2) The modern state is the institution which survived in the long struggle for group power. Superior power eventually prevailed, and it produced a creature of fact—the state—together with the moral myth of the absolute obligation of the citizen to live and die for the state. But the state is not of divine genesis; it was not even produced by volitionally intelligent human action; it is purely an evolutionary institution and was wholly automatic in origin.
1. 初期的国家 ^top		1. The Embryonic State ^top
71:1.1 (800.3) 国家是一种地域性的社会管理组织，最为强大、最为有效和最为持久的国家是由单一民族组成的，其民众拥有一种共同的语言、习俗和制度。		71:1.1 (800.3) The state is a territorial social regulative organization, and the strongest, most efficient, and enduring state is composed of a single nation whose people have a common language, mores, and institutions.
71:1.2 (800.4) 早期的国家是很小的，且都是征服的结果。它们并非出于自愿的组合，许多是由征服性的游牧民族所建立的，他们会突袭和平的牧民或是安居的农民，去制服并奴役他们。这种来源于征服的国家，必然是分阶层的；阶级是不可避免的，阶级斗争永远是有择选性的。		71:1.2 (800.4) The early states were small and were all the result of conquest. They did not originate in voluntary associations. Many were founded by conquering nomads, who would swoop down on peaceful herders or settled agriculturists to overpower and enslave them. Such states, resulting from conquest, were, perforce, stratified; classes were inevitable, and class struggles have ever been selective.
71:1.3 (800.5) 美洲红种人的北方部落，从未达到过真正的国家地位。他们从未超越松散的部落联盟，即一种非常原始的国家形式。他们最为接近的形式是易洛魁联盟，但这一由六个民族组成的群体从未真正作为一个国家而运作，也未能幸存下来，因为缺乏现代国家生活的某些要素，例如：		71:1.3 (800.5) The northern tribes of the American red men never attained real statehood. They never progressed beyond a loose confederation of tribes, a very primitive form of state. Their nearest approach was the Iroquois federation, but this group of six nations never quite functioned as a state and failed to survive because of the absence of certain essentials to modern national life, such as:
71:1.4 (800.6) 1. 私有财产的取得和继承。		71:1.4 (800.6) 1. Acquirement and inheritance of private property.
71:1.5 (800.7) 2. 诸多城市加上农业和工业。		71:1.5 (800.7) 2. Cities plus agriculture and industry.
71:1.6 (800.8) 3. 有用的家畜。		71:1.6 (800.8) 3. Helpful domestic animals.
71:1.7 (800.9) 4. 实用的家族组织。这些红种人抓住了母系家族和侄亲继承不放。		71:1.7 (800.9) 4. Practical family organization. These red men clung to the mother-family and nephew inheritance.
71:1.8 (800.10) 5. 明确的地域性。		71:1.8 (800.10) 5. Definite territory.
71:1.9 (800.11) 6. 一个强有力的执行首领。		71:1.9 (800.11) 6. A strong executive head.
71:1.10 (800.12) 7. 对俘虏的奴役 -- 他们要么接纳俘虏，要么杀死他们。		71:1.10 (800.12) 7. Enslavement of captives—they either adopted or massacred them.
71:1.11 (800.13) 8. 果断的征服。		71:1.11 (800.13) 8. Decisive conquests.
71:1.12 (800.14) 红种人太民主了；他们拥有一个良好的管理机构，但它却失败了。他们最终本应也会演化出一个国家，设若他们未过早地遭遇到白种人更先进文明的话，后者那时正在追随希腊人和罗马人的管理方式。		71:1.12 (800.14) The red men were too democratic; they had a good government, but it failed. Eventually they would have evolved a state had they not prematurely encountered the more advanced civilization of the white man, who was pursuing the governmental methods of the Greeks and the Romans.
71:1.13 (801.1) 成功的罗马国家是基于：		71:1.13 (801.1) The successful Roman state was based on:
71:1.14 (801.2) 1. 父系家族。		71:1.14 (801.2) 1. The father-family.
71:1.15 (801.3) 2. 农业和动物驯养。		71:1.15 (801.3) 2. Agriculture and the domestication of animals.
71:1.16 (801.4) 3. 人口的聚合 -- 诸多城市。		71:1.16 (801.4) 3. Condensation of population—cities.
71:1.17 (801.5) 4. 私有财产和土地。		71:1.17 (801.5) 4. Private property and land.
71:1.18 (801.6) 5. 奴隶制 -- 各种公民阶层。		71:1.18 (801.6) 5. Slavery—classes of citizenship.
71:1.19 (801.7) 6. 对弱小而落后民族的征服和重组。		71:1.19 (801.7) 6. Conquest and reorganization of weak and backward peoples.
71:1.20 (801.8) 7. 带有道路的明确版图。		71:1.20 (801.8) 7. Definite territory with roads.
71:1.21 (801.9) 8. 有理性的强力统治者。		71:1.21 (801.9) 8. Personal and strong rulers.
71:1.22 (801.10) 罗马文明的一个巨大弱点，也是帝国最终崩溃的一个因素，就是那个所谓自由而先进的规定，即解放二十一岁的男子，并无条件释放女子，这样她就可以随意嫁给一个自己选中的男人，或者到国外去变得放荡。对社会造成伤害的不在于这些改革本身，而在于突然而广泛的接受它们的方式。罗马的崩溃表明，当一个国家经历太快的扩张，并伴随内部的恶化时，预计会有什么样的结果。		71:1.22 (801.10) The great weakness in Roman civilization, and a factor in the ultimate collapse of the empire, was the supposed liberal and advanced provision for the emancipation of the boy at twenty-one and the unconditional release of the girl so that she was at liberty to marry a man of her own choosing or to go abroad in the land to become immoral. The harm to society consisted not in these reforms themselves but rather in the sudden and extensive manner of their adoption. The collapse of Rome indicates what may be expected when a state undergoes too rapid extension associated with internal degeneration.
71:1.23 (801.11) 初期的国家因血缘纽带的减弱以及地缘纽带的增强，而得以成为可能，这种部落联盟通常依靠征服而得以牢牢巩固下来。尽管一种超越了所有小规模纷争和族群差异的主权性才是真正国家的特征，但仍有许多的阶层和等级，作为旧日氏族和部落之残余，存留于后来的国家组织结构中。后来较大的地域性国家，同这些较小的血缘性氏族群体有过长期而痛苦的斗争，这种部落性管理机构提供了一种从家庭到国家管辖的有价值过渡。在后来时期，很多氏族都出自于贸易和其它产业联盟。		71:1.23 (801.11) The embryonic state was made possible by the decline of the blood bond in favor of the territorial, and such tribal federations were usually firmly cemented by conquest. While a sovereignty that transcends all minor struggles and group differences is the characteristic of the true state, still, many classes and castes persist in the later state organizations as remnants of the clans and tribes of former days. The later and larger territorial states had a long and bitter struggle with these smaller consanguineous clan groups, the tribal government proving a valuable transition from family to state authority. During later times many clans grew out of trades and other industrial associations.
71:1.24 (801.12) 国家统合的失败，会导致管理手段向前国家状态的倒退，例如欧洲中世纪的封建制度。在这些黑暗时代，地域性国家瓦解了，存在过一种小规模城邦集团的回归，即一种氏族和部落发展阶段的再现。类似的半国家，甚至目前仍然存在于亚洲和非洲。但它们当中并非所有都是进化中的回归；许多只是未来国家的胚核。		71:1.24 (801.12) Failure of state integration results in retrogression to prestate conditions of governmental techniques, such as the feudalism of the European Middle Ages. During these dark ages the territorial state collapsed, and there was a reversion to the small castle groups, the reappearance of the clan and tribal stages of development. Similar semistates even now exist in Asia and Africa, but not all of them are evolutionary reversions; many are the embryonic nucleuses of states of the future.
2. 代表制管理机构的演进 ^top		2. The Evolution of Representative Government ^top
71:2.1 (801.13) 民主，作为一种理想，是文明的产物，而非进化的结果。慢慢来！慎重选择！因为民主的危险有：		71:2.1 (801.13) Democracy, while an ideal, is a product of civilization, not of evolution. Go slowly! select carefully! for the dangers of democracy are:
71:2.2 (801.14) 1. 对平庸者的赞颂。		71:2.2 (801.14) 1. Glorification of mediocrity.
71:2.3 (801.15) 2. 对卑劣无知统治者的选择。		71:2.3 (801.15) 2. Choice of base and ignorant rulers.
71:2.4 (801.16) 3. 未能认清社会演进的基本事实。		71:2.4 (801.16) 3. Failure to recognize the basic facts of social evolution.
71:2.5 (801.17) 4. 由无知懒惰的大多数掌控普选权的危险。		71:2.5 (801.17) 4. Danger of universal suffrage in the hands of uneducated and indolent majorities.
71:2.6 (801.18) 5. 屈从于民意；大多数并非总是正确的。		71:2.6 (801.18) 5. Slavery to public opinion; the majority is not always right.
71:2.7 (802.1) 民意，即平民意见，常常会耽搁社会；然而，它是有价值的，尽管延迟了社会的演进，但它又的确维护了文明。对民意的教育，是促进文明的唯一安全而切实的方法；武力只是一种权宜之计，随着子弹让位于选票，教化的成长会日益加速。民意、即习俗，是社会演进和国家发展中的基础性和根本性能量，但要对国家有利，它在表达上必定要是非暴力的。		71:2.7 (802.1) Public opinion, common opinion, has always delayed society; nevertheless, it is valuable, for, while retarding social evolution, it does preserve civilization. Education of public opinion is the only safe and true method of accelerating civilization; force is only a temporary expedient, and cultural growth will increasingly accelerate as bullets give way to ballots. Public opinion, the mores, is the basic and elemental energy in social evolution and state development, but to be of state value it must be nonviolent in expression.
71:2.8 (802.2) 对社会进步的衡量，直接取决于民意能在何种程度上以非暴力表达方式来控制个人行为和国家管理。当民意被附以个人投票权时，真正文明化的管理机构就产生了。普选并非总能恰当地决定诸多事情，但即便是做了一件错事，它们仍然代表着恰当的方式。进化并不会产生极度的完美，而在于产生相对的、渐趋实用的调整。		71:2.8 (802.2) The measure of the advance of society is directly determined by the degree to which public opinion can control personal behavior and state regulation through nonviolent expression. The really civilized government had arrived when public opinion was clothed with the powers of personal franchise. Popular elections may not always decide things rightly, but they represent the right way even to do a wrong thing. Evolution does not at once produce superlative perfection but rather comparative and advancing practical adjustment.
71:2.9 (802.3) 一种实用而有效的代表制管理形式的演进，存在着十个步骤或阶段，这些是：		71:2.9 (802.3) There are ten steps, or stages, to the evolution of a practical and efficient form of representative government, and these are:
71:2.10 (802.4) 1. 个人的自由。奴隶制、农奴制和所有的人类奴役形式都必须消失。		71:2.10 (802.4) 1. Freedom of the person. Slavery, serfdom, and all forms of human bondage must disappear.
71:2.11 (802.5) 2. 心智的自由。除非一个自由的民族受过教育 -- 即被教会去理智地思考和明智地规划 -- 否则自由通常会弊大于利。		71:2.11 (802.5) 2. Freedom of the mind. Unless a free people are educated—taught to think intelligently and plan wisely—freedom usually does more harm than good.
71:2.12 (802.6) 3. 法律的主导。只有当人类统治者的意志和奇想依照公认的基本法而被立法法令所取代时，才能得以享有自由。		71:2.12 (802.6) 3. The reign of law. Liberty can be enjoyed only when the will and whims of human rulers are replaced by legislative enactments in accordance with accepted fundamental law.
71:2.13 (802.7) 4. 言论的自由。若没有对人类愿望和意见的一切形式的表达自由，代表制管理机构是无从想象的。		71:2.13 (802.7) 4. Freedom of speech. Representative government is unthinkable without freedom of all forms of expression for human aspirations and opinions.
71:2.14 (802.8) 5. 财产的保障。如果未能以某种方式提供享有私人财产的权利，那么任何一个管理机构都无法长久持续下去。人渴望有权去使用、控制、赠与、出售、租赁和遗赠其私人财产。		71:2.14 (802.8) 5. Security of property. No government can long endure if it fails to provide for the right to enjoy personal property in some form. Man craves the right to use, control, bestow, sell, lease, and bequeath his personal property.
71:2.15 (802.9) 6. 请愿的权利。代表制管理机构会规定公民有表达的权利。请愿的权利是固有于自由公民权当中的。		71:2.15 (802.9) 6. The right of petition. Representative government assumes the right of citizens to be heard. The privilege of petition is inherent in free citizenship.
71:2.16 (802.10) 7. 管理的权利。仅表达是不够的；请愿的权利必须要进展到对管理机构的实际管理。		71:2.16 (802.10) 7. The right to rule. It is not enough to be heard; the power of petition must progress to the actual management of the government.
71:2.17 (802.11) 8. 普选权。代表制管理机构以一个有才智、有能力且有普遍性的选民整体为先决条件。这样一个管理机构的品质将永远取决于组成它的那些人的品质和才干。随着文明的进展，选举权在保持对两性普适的同时，也将会得以有效地改进、重组或是以其他方式加以分化。		71:2.17 (802.11) 8. Universal suffrage. Representative government presupposes an intelligent, efficient, and universal electorate. The character of such a government will ever be determined by the character and caliber of those who compose it. As civilization progresses, suffrage, while remaining universal for both sexes, will be effectively modified, regrouped, and otherwise differentiated.
71:2.18 (802.12) 9. 对公务员的控制权。只有当公民拥有并使用了引导和控制官员及公务员的明智手段时，公民管理机构才会是殷勤周到和有效率的。		71:2.18 (802.12) 9. Control of public servants. No civil government will be serviceable and effective unless the citizenry possess and use wise techniques of guiding and controlling officeholders and public servants.
71:2.19 (802.13) 10. 聪明干练的代表。民主的存续，依赖于成功的代表制管理机构；那也是建立在只选举那些严格受训、聪明能干、忠于社会且道德健康的人进入公共机关的做法之上。只有依靠这些措施，一个源于民众、依靠民众且服务民众的管理机构才能得以保存下来。		71:2.19 (802.13) 10. Intelligent and trained representation. The survival of democracy is dependent on successful representative government; and that is conditioned upon the practice of electing to public offices only those individuals who are technically trained, intellectually competent, socially loyal, and morally fit. Only by such provisions can government of the people, by the people, and for the people be preserved.
3. 理想的国家地位 ^top		3. The Ideals of Statehood ^top
71:3.1 (803.1) 只要一个管理机构可以给公民的进步提供必要的条件 -- 即自由、安全、教育和社会协调，那么它的政治或者行政形式是无关紧要的。决定社会演化进程的，并非是一个国家的性质，而在于它的所作所为。归根结底，没有一个国家可以超越其公民的道德价值，这会体现在他们所选出的领导人身上。无知和自私，将会导致哪怕是最高类型管理机构的垮台。		71:3.1 (803.1) The political or administrative form of a government is of little consequence provided it affords the essentials of civil progress—liberty, security, education, and social co-ordination. It is not what a state is but what it does that determines the course of social evolution. And after all, no state can transcend the moral values of its citizenry as exemplified in their chosen leaders. Ignorance and selfishness will insure the downfall of even the highest type of government.
71:3.2 (803.2) 非常遗憾的是，民族的利己主义对于社会的存续来说是必不可少的。受选民族的教义一直是部落联合和国家构建方面的一个首要因素，直至现代。但直到每种形式的褊狭都得到了克服之时，一个国家才能达到理想的运作水平；它对人类进步是持久有害的。而褊狭可通过科学、商业、消遣和宗教的协调，而得以最好地防止。		71:3.2 (803.2) Much as it is to be regretted, national egotism has been essential to social survival. The chosen people doctrine has been a prime factor in tribal welding and nation building right on down to modern times. But no state can attain ideal levels of functioning until every form of intolerance is mastered; it is everlastingly inimical to human progress. And intolerance is best combated by the co-ordination of science, commerce, play, and religion.
71:3.3 (803.3) 理想的国家会在三种强大而协调的驱动下运作：		71:3.3 (803.3) The ideal state functions under the impulse of three mighty and co-ordinated drives:
71:3.4 (803.4) 1. 源于对人类兄弟情谊的认知而生出的爱心忠诚。		71:3.4 (803.4) 1. Love loyalty derived from the realization of human brotherhood.
71:3.5 (803.5) 2. 基于崇高理想的明智爱国精神。		71:3.5 (803.5) 2. Intelligent patriotism based on wise ideals.
71:3.6 (803.6) 3. 在行星事实、需求和目标方面所表现出的宇宙洞察力。		71:3.6 (803.6) 3. Cosmic insight interpreted in terms of planetary facts, needs, and goals.
71:3.7 (803.7) 理想国家的法律数量很少，它们也已越过了消极的禁忌时代，而进入到了因改善的自我控制而引起的个人自由之积极进取时代。提升的国家不仅驱使它的公民去劳作，而且还诱导他们进入到对渐增闲暇之有益而愉悦的利用当中，而后者出自于先进的机器时代所产生的劳动解放。闲暇必定既要有产生，也要有消耗。		71:3.7 (803.7) The laws of the ideal state are few in number, and they have passed out of the negativistic taboo age into the era of the positive progress of individual liberty consequent upon enhanced self-control. The exalted state not only compels its citizens to work but also entices them into profitable and uplifting utilization of the increasing leisure which results from toil liberation by the advancing machine age. Leisure must produce as well as consume.
71:3.8 (803.8) 当一个社会容许懒惰或是容忍贫穷时，它不会进展得太远。但如果有缺陷的和退化的血统得到无条件的支持而得以不加限制地繁殖，那么贫穷和依赖就永远无法根除。		71:3.8 (803.8) No society has progressed very far when it permits idleness or tolerates poverty. But poverty and dependence can never be eliminated if the defective and degenerate stocks are freely supported and permitted to reproduce without restraint.
71:3.9 (803.9) 一个道德性的社会应当致力于维护其公民的自尊，并为每一个正常的个人提供足够的自我实现机会。这样一种社会达成的计划，将会产生一个最高类别的教化社会。社会演进应当依靠管理监督而得以促进，后者会施以一种最低限度的调节控制。管理最少而协调最多的国家，才是最好的。		71:3.9 (803.9) A moral society should aim to preserve the self-respect of its citizenry and afford every normal individual adequate opportunity for self-realization. Such a plan of social achievement would yield a cultural society of the highest order. Social evolution should be encouraged by governmental supervision which exercises a minimum of regulative control. That state is best which co-ordinates most while governing least.
71:3.10 (803.10) 理想的国家必须要通过演进、通过公民意识的缓慢成长、通过对社会服务之义务与权利的认知而得以实现。起先，在政治分赃者的管理结束之后，人们把承受管理机构的重担当作一种职责，但后来，他们会把这种职责当作一种特权，当作最大的荣誉。任何一个层次的文明所处的状态，都会通过其自愿接受国家所赋予责任的公民之才干而得以忠实地表现出来。		71:3.10 (803.10) The ideals of statehood must be attained by evolution, by the slow growth of civic consciousness, the recognition of the obligation and privilege of social service. At first men assume the burdens of government as a duty, following the end of the administration of political spoilsmen, but later on they seek such ministry as a privilege, as the greatest honor. The status of any level of civilization is faithfully portrayed by the caliber of its citizens who volunteer to accept the responsibilities of statehood.
71:3.11 (803.11) 在一个真正的民主国家，管理城市和分区的事务，是由专家们来实施的，管理方式就像所有其他形式的民间经济和商业协会一样。		71:3.11 (803.11) In a real commonwealth the business of governing cities and provinces is conducted by experts and is managed just as are all other forms of economic and commercial associations of people.
71:3.12 (803.12) 在先进的国家，政治服务被认为是公民的最高奉献。最睿智、最高尚的公民之最大抱负，就是去赢得民众的认可，被选举到或是被任命到某一具有管理机构信托的职位上，这种管理机构会将其对服务的最高荣誉认可授予到公务员和社会公仆身上。荣誉接下来也会被依次授予到哲学家、教育家、科学家、产业家和军事家身上。父母也会因其子女的美德而受到适当的奖励，而纯粹的宗教领袖，作为灵性王国的使者，则会在另一个世界上得到其真正的奖励。		71:3.12 (803.12) In advanced states, political service is esteemed as the highest devotion of the citizenry. The greatest ambition of the wisest and noblest of citizens is to gain civil recognition, to be elected or appointed to some position of governmental trust, and such governments confer their highest honors of recognition for service upon their civil and social servants. Honors are next bestowed in the order named upon philosophers, educators, scientists, industrialists, and militarists. Parents are duly rewarded by the excellency of their children, and purely religious leaders, being ambassadors of a spiritual kingdom, receive their real rewards in another world.
4. 渐进性的文明 ^top		4. Progressive Civilization ^top
71:4.1 (804.1) 经济、社会和管理机构如果要存留下去，就必须要演进。在一个进化性世界上，静止状态就预示着衰亡；只有那些跟随进化潮流不断前进的制度，才能维持下去。		71:4.1 (804.1) Economics, society, and government must evolve if they are to remain. Static conditions on an evolutionary world are indicative of decay; only those institutions which move forward with the evolutionary stream persist.
71:4.2 (804.2) 一个不断扩展的文明所具有的渐进性计划包括：		71:4.2 (804.2) The progressive program of an expanding civilization embraces:
71:4.3 (804.3) 1. 对个人自由的维护。		71:4.3 (804.3) 1. Preservation of individual liberties.
71:4.4 (804.4) 2. 对家庭的保护。		71:4.4 (804.4) 2. Protection of the home.
71:4.5 (804.5) 3. 对经济安全的提升。		71:4.5 (804.5) 3. Promotion of economic security.
71:4.6 (804.6) 4. 对疾病的预防。		71:4.6 (804.6) 4. Prevention of disease.
71:4.7 (804.7) 5. 义务教育。		71:4.7 (804.7) 5. Compulsory education.
71:4.8 (804.8) 6. 义务劳作。		71:4.8 (804.8) 6. Compulsory employment.
71:4.9 (804.9) 7. 对闲暇的有利利用。		71:4.9 (804.9) 7. Profitable utilization of leisure.
71:4.10 (804.10) 8. 对不幸者的照料。		71:4.10 (804.10) 8. Care of the unfortunate.
71:4.11 (804.11) 9. 种族改进。		71:4.11 (804.11) 9. Race improvement.
71:4.12 (804.12) 10. 对科学和艺术的提升。		71:4.12 (804.12) 10. Promotion of science and art.
71:4.13 (804.13) 11. 对哲学 -- 即智慧的提升。		71:4.13 (804.13) 11. Promotion of philosophy—wisdom.
71:4.14 (804.14) 12. 对宇宙洞察力 -- 即灵性的扩增。		71:4.14 (804.14) 12. Augmentation of cosmic insight—spirituality.
71:4.15 (804.15) 而这种在文明所属诸多条项方面的进步，会直接导向人类努力追求的最高人性和神性目标的实现 -- 即人类兄弟情谊的社会性达成和神之意识的个人性状态，后者会在每一个人愿意去履行天父旨意的无上渴望中显露出来。		71:4.15 (804.15) And this progress in the arts of civilization leads directly to the realization of the highest human and divine goals of mortal endeavor—the social achievement of the brotherhood of man and the personal status of God-consciousness, which becomes revealed in the supreme desire of every individual to do the will of the Father in heaven.
71:4.16 (804.16) 真正兄弟情谊的出现，意味着一种社会秩序的已然到来，在这其中所有人都乐于承担彼此的责任；他们真正渴望去实践黄金法则。但当弱者或恶人伺机邪恶而不公地利用那些多半受献身真、美、善服务所驱动之人时，这样一种理想的社会是无法得以实现的。在这样一种状况下，只有一条道路是实际的：“黄金法则者”可以创建一个渐进性的社会，在此当中他们按照自己的理想而生活，与此同时，对其愚昧的同伴们保持一种足够的防范，后者可能会试图利用其温和的偏好，或是摧毁其先进的文明。		71:4.16 (804.16) The appearance of genuine brotherhood signifies that a social order has arrived in which all men delight in bearing one another’s burdens; they actually desire to practice the golden rule. But such an ideal society cannot be realized when either the weak or the wicked lie in wait to take unfair and unholy advantage of those who are chiefly actuated by devotion to the service of truth, beauty, and goodness. In such a situation only one course is practical: The “golden rulers” may establish a progressive society in which they live according to their ideals while maintaining an adequate defense against their benighted fellows who might seek either to exploit their pacific predilections or to destroy their advancing civilization.
71:4.17 (804.17) 如果每一代的理想主义者都容许自己被人类的低劣势力所消灭，那么理想主义将永远无法在一个进化性星球上存续下去。这里是对理想主义的一次巨大考验：一个先进的社会是否能够保持那种令它免受其好战邻居一切攻击的军备，而又不屈服于某种诱惑去利用这种军事力量，为了私利或是国家扩张而攻击其他民族？民族的存续需要战备，而宗教理想主义自身就可以防止战备沦为攻击。只有爱心，即兄弟情谊，能够防止强者欺压弱者。		71:4.17 (804.17) Idealism can never survive on an evolving planet if the idealists in each generation permit themselves to be exterminated by the baser orders of humanity. And here is the great test of idealism: Can an advanced society maintain that military preparedness which renders it secure from all attack by its war-loving neighbors without yielding to the temptation to employ this military strength in offensive operations against other peoples for purposes of selfish gain or national aggrandizement? National survival demands preparedness, and religious idealism alone can prevent the prostitution of preparedness into aggression. Only love, brotherhood, can prevent the strong from oppressing the weak.
5. 竞争的演进 ^top		5. The Evolution of Competition ^top
71:5.1 (805.1) 竞争对于社会进步来说是必不可少的，但未经调节的竞争则会滋生暴力。在当今社会，竞争正在缓慢地取代着战争，因为它会确立个人在产业中的位置，也会决定各个产业本身的存续。（在习俗面前，谋杀和战争在其地位上有所差异。谋杀自从社会早期以来就被宣布为非法的，而战争则始终未曾被全体人类宣布为非法的。）		71:5.1 (805.1) Competition is essential to social progress, but competition, unregulated, breeds violence. In current society, competition is slowly displacing war in that it determines the individual’s place in industry, as well as decreeing the survival of the industries themselves. (Murder and war differ in their status before the mores, murder having been outlawed since the early days of society, while war has never yet been outlawed by mankind as a whole.)
71:5.2 (805.2) 理想的国家去对社会行为进行调节，只够将暴力从个体竞争中去除，以及防止个人主动性方面的不公。在国家地位方面还存有一个巨大的问题：如何能确保产业方面的和平与安宁，支付税收来扶助国家权力，与此同时又能防止税收阻碍产业，而让国家免于变为寄生性的或是暴虐性的？		71:5.2 (805.2) The ideal state undertakes to regulate social conduct only enough to take violence out of individual competition and to prevent unfairness in personal initiative. Here is a great problem in statehood: How can you guarantee peace and quiet in industry, pay the taxes to support state power, and at the same time prevent taxation from handicapping industry and keep the state from becoming parasitical or tyrannical?
71:5.3 (805.3) 贯穿任何一个世界的较早期时代，竞争对于渐进性的文明来说都是必不可少的。随着人类演化的进展，合作会变得日益有效。在先进的文明中，合作比竞争更为高效。早期人类是受竞争所激励的。早期演化是以生物学上的适者生存为特征的，但后来的文明则因智性的合作、默契的友谊和灵性的兄弟情谊，而得到了更好的提升。		71:5.3 (805.3) Throughout the earlier ages of any world, competition is essential to progressive civilization. As the evolution of man progresses, co-operation becomes increasingly effective. In advanced civilizations co-operation is more efficient than competition. Early man is stimulated by competition. Early evolution is characterized by the survival of the biologically fit, but later civilizations are the better promoted by intelligent co-operation, understanding fraternity, and spiritual brotherhood.
71:5.4 (805.4) 诚然，产业中的竞争是极为浪费的，且极为无效，但任何消除这种经济损失性活动的企图都不应得到支持，设若这种调整哪怕是要废除一丁点个人的基本自由。		71:5.4 (805.4) True, competition in industry is exceedingly wasteful and highly ineffective, but no attempt to eliminate this economic lost motion should be countenanced if such adjustments entail even the slightest abrogation of any of the basic liberties of the individual.
6. 赢利动机 ^top		6. The Profit Motive ^top
71:6.1 (805.5) 现今以赢利为动机的经济在劫难逃，除非赢利动机依靠服务动机而能有所增益。基于狭隘利己主义的残酷竞争，最终对那些它要试图维护的东西甚至也是毁灭性的。排他性的和自私自利性的赢利动机，是与基督教的理念不相容的 -- 同耶稣的教义则更为不相容了。		71:6.1 (805.5) Present-day profit-motivated economics is doomed unless profit motives can be augmented by service motives. Ruthless competition based on narrow-minded self-interest is ultimately destructive of even those things which it seeks to maintain. Exclusive and self-serving profit motivation is incompatible with Christian ideals—much more incompatible with the teachings of Jesus.
71:6.2 (805.6) 在经济中，赢利动机之于服务动机，恰如在宗教中恐惧之于爱心。但赢利动机切不可被突然摧毁掉或移除掉；它会使许多不然很怠惰的凡人们努力工作。然而，这种社会能量激发剂永远用于自私目的则是没有必要的。		71:6.2 (805.6) In economics, profit motivation is to service motivation what fear is to love in religion. But the profit motive must not be suddenly destroyed or removed; it keeps many otherwise slothful mortals hard at work. It is not necessary, however, that this social energy arouser be forever selfish in its objectives.
71:6.3 (805.7) 经济活动中的赢利动机完全是低下的，也与一个先进类别的社会是完全不相容的；然而，在文明的整个较早期阶段，它是一个不可缺少的因素。直到人类已令自身为经济奋斗和社会服务牢牢掌握了上等类型的非赢利动机 -- 即具有无上智慧、迷人兄弟情谊及卓越灵性达成的超然推动力，才应当将赢利动机从他们身上移除。		71:6.3 (805.7) The profit motive of economic activities is altogether base and wholly unworthy of an advanced order of society; nevertheless, it is an indispensable factor throughout the earlier phases of civilization. Profit motivation must not be taken away from men until they have firmly possessed themselves of superior types of nonprofit motives for economic striving and social serving—the transcendent urges of superlative wisdom, intriguing brotherhood, and excellency of spiritual attainment.
7. 教育 ^top		7. Education ^top
71:7.1 (806.1) 持久的国家是建立在教化的基础之上的，后者受理念所支配，并受服务所驱动。教育的目的应当是对技艺的习得、对智慧的追求、对自我的认识以及对灵性价值的达成。		71:7.1 (806.1) The enduring state is founded on culture, dominated by ideals, and motivated by service. The purpose of education should be acquirement of skill, pursuit of wisdom, realization of selfhood, and attainment of spiritual values.
71:7.2 (806.2) 在理想的国家中，教育会持续贯穿一生，而哲学则常常会成为其公民的主要追求。这样一个民主国家的公民，会将追求智慧作为一种洞悉人际关系之重要性、现实之意义、价值之高尚性、生活之目标以及宇宙天命之辉煌性的增强措施。		71:7.2 (806.2) In the ideal state, education continues throughout life, and philosophy sometime becomes the chief pursuit of its citizens. The citizens of such a commonwealth pursue wisdom as an enhancement of insight into the significance of human relations, the meanings of reality, the nobility of values, the goals of living, and the glories of cosmic destiny.
71:7.3 (806.3) 玉苒厦人(Urantian)应当有一个全新的、更高等教化社会的愿景。伴随着纯粹以赢利为目的的经济体系的消逝，教育将会跃升到新的价值层次。教育长期以来过于地方主义、黩武主义、宣扬自我以及寻求成功；它最终必定会变成世界范围的、理想主义的、自我实现的及领会宇宙的。		71:7.3 (806.3) Urantians should get a vision of a new and higher cultural society. Education will jump to new levels of value with the passing of the purely profit-motivated system of economics. Education has too long been localistic, militaristic, ego exalting, and success seeking; it must eventually become world-wide, idealistic, self-realizing, and cosmic grasping.
71:7.4 (806.4) 教育近来从由教士控制，转为由律师和商人控制。最终，它必将被交付给哲学家和科学家。教师们必须是自由的人，是真正的引领者，直到最后，哲学，即对智慧的探究，会成为主要的教育追求。		71:7.4 (806.4) Education recently passed from the control of the clergy to that of lawyers and businessmen. Eventually it must be given over to the philosophers and the scientists. Teachers must be free beings, real leaders, to the end that philosophy, the search for wisdom, may become the chief educational pursuit.
71:7.5 (806.5) 教育是事关毕生的大计；它必定要持续贯穿一生，这样人类就可以逐渐体验到各个上升层次的凡世智慧，它们是：		71:7.5 (806.5) Education is the business of living; it must continue throughout a lifetime so that mankind may gradually experience the ascending levels of mortal wisdom, which are:
71:7.6 (806.6) 1. 对事物的认识。		71:7.6 (806.6) 1. The knowledge of things.
71:7.7 (806.7) 2. 对意涵的认知。		71:7.7 (806.7) 2. The realization of meanings.
71:7.8 (806.8) 3. 对价值的鉴别。		71:7.8 (806.8) 3. The appreciation of values.
71:7.9 (806.9) 4. 对工作的高尚精神 -- 即职责。		71:7.9 (806.9) 4. The nobility of work—duty.
71:7.10 (806.10) 5. 对目标的积极性 -- 即道德。		71:7.10 (806.10) 5. The motivation of goals—morality.
71:7.11 (806.11) 6. 对服务的热爱 -- 即品格。		71:7.11 (806.11) 6. The love of service—character.
71:7.12 (806.12) 7. 宇宙洞察力 -- 即灵性辨别能力。		71:7.12 (806.12) 7. Cosmic insight—spiritual discernment.
71:7.13 (806.13) 之后，藉由这些达成，许多人将会上升到凡人最终的心智达成，即神之意识。		71:7.13 (806.13) And then, by means of these achievements, many will ascend to the mortal ultimate of mind attainment, God-consciousness.
8. 国家地位的特征 ^top		8. The Character of Statehood ^top
71:8.1 (806.14) 任何一个人类管理机构的唯一神圣特色，就是把国家地位划分为具有立法、行政和司法职能的三个领域。该宇宙也是依照这样一种职能和权威分离的方案而得以管理的。除了这种有效社会调节亦即公民管治的神圣概念之外，只要公民在不断向着强化的自我控制和增强的社会服务之目标前进，那么一个民族选择什么样的国家形式就无关紧要了。一个民族的智力敏锐度、民生智慧、社会才智和道德毅力，都会在国家地位中得到如实的反映。		71:8.1 (806.14) The only sacred feature of any human government is the division of statehood into the three domains of executive, legislative, and judicial functions. The universe is administered in accordance with such a plan of segregation of functions and authority. Aside from this divine concept of effective social regulation or civil government, it matters little what form of state a people may elect to have provided the citizenry is ever progressing toward the goal of augmented self-control and increased social service. The intellectual keenness, economic wisdom, social cleverness, and moral stamina of a people are all faithfully reflected in statehood.
71:8.2 (806.15) 国家地位的演进需要按如下所示的逐个层次进展：		71:8.2 (806.15) The evolution of statehood entails progress from level to level, as follows:
71:8.3 (806.16) 1. 由行政、立法和司法分支组成的三重性管理机构的创造。		71:8.3 (806.16) 1. The creation of a threefold government of executive, legislative, and judicial branches.
71:8.4 (806.17) 2. 社会、政治和宗教活动的自由。		71:8.4 (806.17) 2. The freedom of social, political, and religious activities.
71:8.5 (807.1) 3. 所有形式的奴隶制和人类奴役的废除。		71:8.5 (807.1) 3. The abolition of all forms of slavery and human bondage.
71:8.6 (807.2) 4. 公民对征税的控制能力。		71:8.6 (807.2) 4. The ability of the citizenry to control the levying of taxes.
71:8.7 (807.3) 5. 普及教育的确立 -- 贯穿一生的学习。		71:8.7 (807.3) 5. The establishment of universal education—learning extended from the cradle to the grave.
71:8.8 (807.4) 6. 地方和国家管理机构之间的适度调节。		71:8.8 (807.4) 6. The proper adjustment between local and national governments.
71:8.9 (807.5) 7. 对科学的培育和对疾病的征服。		71:8.9 (807.5) 7. The fostering of science and the conquest of disease.
71:8.10 (807.6) 8. 对两性平等的适当认可，男女在家庭、学校、教会的协调运作，伴随产业和管理机构中对女性的专门服务。		71:8.10 (807.6) 8. The due recognition of sex equality and the co-ordinated functioning of men and women in the home, school, and church, with specialized service of women in industry and government.
71:8.11 (807.7) 9. 藉由机器的发明及随后对机器时代的驾驭而实现对劳苦奴役的淘汰。		71:8.11 (807.7) 9. The elimination of toiling slavery by machine invention and the subsequent mastery of the machine age.
71:8.12 (807.8) 10. 对诸多方言的征服 -- 一种通用语言的胜出。		71:8.12 (807.8) 10. The conquest of dialects—the triumph of a universal language.
71:8.13 (807.9) 11. 战争的终结——由诸国组成的洲际法院对国家和种族纠纷作出国际裁决，它们由一个最高的行星法庭所主掌，后者是从周期性退役的洲际法院首领中自发招募而来的。洲际法院是权威性的；而世界法庭则是顾问性的 -- 即道德性的。		71:8.13 (807.9) 11. The ending of war—international adjudication of national and racial differences by continental courts of nations presided over by a supreme planetary tribunal automatically recruited from the periodically retiring heads of the continental courts. The continental courts are authoritative; the world court is advisory—moral.
71:8.14 (807.10) 12. 世界范围内盛行对智慧的追求 -- 即哲学的高举。一个世界性宗教的演进，将会预示着这个星球进入了光与生命的较早期安住阶段。		71:8.14 (807.10) 12. The world-wide vogue of the pursuit of wisdom—the exaltation of philosophy. The evolution of a world religion, which will presage the entrance of the planet upon the earlier phases of settlement in light and life.
71:8.15 (807.11) 这些是渐进性管理机构的先决条件，也是理想国家地位的特征。玉苒厦(Urantia)离这些高尚理想的实现还很远，但各个文明化的种族却已奠定了开端 -- 人类正在迈向更高的进化天命。		71:8.15 (807.11) These are the prerequisites of progressive government and the earmarks of ideal statehood. Urantia is far from the realization of these exalted ideals, but the civilized races have made a beginning—mankind is on the march toward higher evolutionary destinies.
71:8.16 (807.12) ［由内巴顿(Nebadon)的一位麦基洗德所提供。］		71:8.16 (807.12) [Sponsored by a Melchizedek of Nebadon.]