第81篇		Paper 81
现代文明的发展		Development of Modern Civilization
81:0.1 (900.1) 不管卡里迦夏和亚当使命中所规划的世界改良计划之流产造成了多少波折，但在人类进步和种族发展的阶梯中，人类的基本有机体进化仍不断将各族往前带进。进化可以被延缓，但它无法被中止。		81:0.1 (900.1) REGARDLESS of the ups and downs of the miscarriage of the plans for world betterment projected in the missions of Caligastia and Adam, the basic organic evolution of the human species continued to carry the races forward in the scale of human progress and racial development. Evolution can be delayed but it cannot be stopped.
81:0.2 (900.2) 紫色种族的影响，尽管在数量上比原来计划得要小，但却在文明方面产生了一种进步，该文明自亚当时代以来，已经远超过其先前近一百万年的整个存在过程中所取得的人类进步。		81:0.2 (900.2) The influence of the violet race, though in numbers smaller than had been planned, produced an advance in civilization which, since the days of Adam, has far exceeded the progress of mankind throughout its entire previous existence of almost a million years.
1. 文明的摇篮 ^top		1. The Cradle of Civilization ^top
81:1.1 (900.3) 亚当时代之后的大约三万五千年以来，文明的摇篮位于西南亚，也就是从尼罗河流域往东延伸，稍往北穿过阿拉伯北部，经由美索不达米亚，并一直到土耳其斯坦。而气候则是在那一地区创立文明的决定性因素。		81:1.1 (900.3) For about thirty-five thousand years after the days of Adam, the cradle of civilization was in southwestern Asia, extending from the Nile valley eastward and slightly to the north across northern Arabia, through Mesopotamia, and on into Turkestan. And climate was the decisive factor in the establishment of civilization in that area.
81:1.2 (900.4) 正是北非和西亚的巨大气候和地质变化，结束了亚当族人的早期迁移，扩展了的地中海将他们挡在了欧洲之外，使移民潮转向北面和东面而进入了土耳其斯坦。到这些陆地抬升及相伴的气候变化完成之时，即大约公元前15,000年，文明陷入了一种世界范围的停顿，除了仍被东边亚洲山脉和西边欧洲丛林所限的安德族人进行的文化酝酿和生物储备以外。		81:1.2 (900.4) It was the great climatic and geologic changes in northern Africa and western Asia that terminated the early migrations of the Adamites, barring them from Europe by the expanded Mediterranean and diverting the stream of migration north and east into Turkestan. By the time of the completion of these land elevations and associated climatic changes, about 15,000 b.c., civilization had settled down to a world-wide stalemate except for the cultural ferments and biologic reserves of the Andites still confined by mountains to the east in Asia and by the expanding forests in Europe to the west.
81:1.3 (900.5) 气候的演变此时即将完成所有其它努力都未能做到的事情，那就是，迫使欧亚大陆的人类放弃狩猎，转而从事更为先进的畜牧业和农业。进化或许是缓慢的，但它却是非常有效的。		81:1.3 (900.5) Climatic evolution is now about to accomplish what all other efforts had failed to do, that is, to compel Eurasian man to abandon hunting for the more advanced callings of herding and farming. Evolution may be slow, but it is terribly effective.
81:1.4 (900.6) 由于奴隶是如此广泛普遍地被较早期务农者所雇佣，以致农场主以前曾被猎人和牧人所鄙视。长久以来，耕种土地被认为是卑微的；由此认为耕种土地是一种诅咒，然而它却是人类最大的祝福。即便在该隐和亚伯的时代，畜牧类祭品也比农业供品更受尊重。		81:1.4 (900.6) Since slaves were so generally employed by the earlier agriculturists, the farmer was formerly looked down on by both the hunter and the herder. For ages it was considered menial to till the soil; wherefore the idea that soil toil is a curse, whereas it is the greatest of all blessings. Even in the days of Cain and Abel the sacrifices of the pastoral life were held in greater esteem than the offerings of agriculture.
81:1.5 (900.7) 人类一般从狩猎者经过渡通过放牧者时代而演进为农耕者。这在安德族人中间也是如此，但更为通常的是，气候必然性带来的进化性制约，会导致整个部落从狩猎者直接变为有成效的农耕者。但这种直接从狩猎转为农耕的现象，仅出现在那些与紫色血统有着高度种族融合的地区。		81:1.5 (900.7) Man ordinarily evolved into a farmer from a hunter by transition through the era of the herder, and this was also true among the Andites, but more often the evolutionary coercion of climatic necessity would cause whole tribes to pass directly from hunters to successful farmers. But this phenomenon of passing immediately from hunting to agriculture only occurred in those regions where there was a high degree of race mixture with the violet stock.
81:1.6 (901.1) 进化的各民族（特别是中国人）通过观察到意外受潮的种子或是被作为供死者享用的食物而放入墓穴的种子发芽，很早就学会了播种和种植作物。但在整个西南亚，在肥沃的河流下游沿岸以及邻近的平原，安德族人正在贯彻祖传的改良农耕技术，这些祖先曾在第二乐园的地界内将农耕和园艺作为主要的从事。		81:1.6 (901.1) The evolutionary peoples (notably the Chinese) early learned to plant seeds and to cultivate crops through observation of the sprouting of seeds accidentally moistened or which had been put in graves as food for the departed. But throughout southwest Asia, along the fertile river bottoms and adjacent plains, the Andites were carrying out the improved agricultural techniques inherited from their ancestors, who had made farming and gardening the chief pursuits within the boundaries of the second garden.
81:1.7 (901.2) 成千上万年来，亚当的后代在美索不达米亚上部边境的整个高地种植乐园中改良过的小麦和大麦。亚当和亚当森的子孙们在这里相会、交易和社交融合。		81:1.7 (901.2) For thousands of years the descendants of Adam had grown wheat and barley, as improved in the Garden, throughout the highlands of the upper border of Mesopotamia. The descendants of Adam and Adamson here met, traded, and socially mingled.
81:1.8 (901.3) 正是这些在生存条件方面的不可抗拒变化，导致大部分人类在饮食习俗方面变得无所不吃。小麦、大米、蔬菜和畜肉相结合的饮食，标志着这些古代民族在健康和体力上前进了一大步。		81:1.8 (901.3) It was these enforced changes in living conditions which caused such a large proportion of the human race to become omnivorous in dietetic practice. And the combination of the wheat, rice, and vegetable diet with the flesh of the herds marked a great forward step in the health and vigor of these ancient peoples.
2. 文明的工具 ^top		2. The Tools of Civilization ^top
81:2.1 (901.4) 文化的成长取决于文明工具的发展。人类在其从野蛮状态上升的过程中所使用的工具刚好有效到这样一种程度，从而将人力释放出来去完成一些更高等的任务。		81:2.1 (901.4) The growth of culture is predicated upon the development of the tools of civilization. And the tools which man utilized in his ascent from savagery were effective just to the extent that they released man power for the accomplishment of higher tasks.
81:2.2 (901.5) 此时生活在萌芽文化和社会事务起始进程之现代场景中间的你们，事实上稍有闲暇来思考社会和文明的你们，决不能忽视这一事实，即你们早期的祖先几乎或完全没有任何闲暇来用于进行深刻反思与社会思考。		81:2.2 (901.5) You who now live amid latter-day scenes of budding culture and beginning progress in social affairs, who actually have some little spare time in which to think about society and civilization, must not overlook the fact that your early ancestors had little or no leisure which could be devoted to thoughtful reflection and social thinking.
81:2.3 (901.6) 人类文明中最早的四大进步是：		81:2.3 (901.6) The first four great advances in human civilization were:
81:2.4 (901.7) 1. 对火的驾驭。		81:2.4 (901.7) 1. The taming of fire.
81:2.5 (901.8) 2. 对动物的驯化。		81:2.5 (901.8) 2. The domestication of animals.
81:2.6 (901.9) 3. 对俘虏的奴役。		81:2.6 (901.9) 3. The enslavement of captives.
81:2.7 (901.10) 4. 私有财产。		81:2.7 (901.10) 4. Private property.
81:2.8 (901.11) 尽管火作为第一大发现，最终开启了科学世界的大门，但就这一点而言，它对原始人却鲜有价值。他拒绝将自然原因视为常见现象的解释。		81:2.8 (901.11) While fire, the first great discovery, eventually unlocked the doors of the scientific world, it was of little value in this regard to primitive man. He refused to recognize natural causes as explanations for commonplace phenomena.
81:2.9 (901.12) 在被问及火来自哪里时，安东燧石取火的简单故事很快便被什么普罗米修斯如何从天上盗火的传说所取代了。古代人对于不在他们自身理解范围之内的所有自然现象，都会寻求一种超自然的解释；而许多现代人也还在不断这样做。对所谓自然现象的去人格化需要多个时代，它迄今远未完成。然而对真实原因之坦诚而无畏的探求却催生了现代科学：它将占星术变成了天文学，将炼金术变成了化学，而将巫术变成了医学。		81:2.9 (901.12) When asked where fire came from, the simple story of Andon and the flint was soon replaced by the legend of how some Prometheus stole it from heaven. The ancients sought a supernatural explanation for all natural phenomena not within the range of their personal comprehension; and many moderns continue to do this. The depersonalization of so-called natural phenomena has required ages, and it is not yet completed. But the frank, honest, and fearless search for true causes gave birth to modern science: It turned astrology into astronomy, alchemy into chemistry, and magic into medicine.
81:2.10 (901.13) 在前机器时代，人类可以不亲身动手而完成工作的唯一方式是去利用动物。对动物的驯养使他掌握了活的工具，对其聪明的利用为农业和运输铺好了道路。若没有这些动物，人类便无法从其原始状态上升到随后的诸个文明层次。		81:2.10 (901.13) In the premachine age the only way in which man could accomplish work without doing it himself was to use an animal. Domestication of animals placed in his hands living tools, the intelligent use of which prepared the way for both agriculture and transportation. And without these animals man could not have risen from his primitive estate to the levels of subsequent civilization.
81:2.11 (902.1) 大多数最适合驯养的动物分布在亚洲，尤其是在中亚到西南亚一带。这便是为何那一地区的文明比世界其它地区进展更快的一个原因。这些动物当中有许多历经反复驯养才被驯化，而在安德族人时代又被再度驯养了。但狗类自从很久以前被蓝种人收养以来，就一直与猎人们在一起。		81:2.11 (902.1) Most of the animals best suited to domestication were found in Asia, especially in the central to southwest regions. This was one reason why civilization progressed faster in that locality than in other parts of the world. Many of these animals had been twice before domesticated, and in the Andite age they were retamed once again. But the dog had remained with the hunters ever since being adopted by the blue man long, long before.
81:2.12 (902.2) 土耳其斯坦的安德族人是最早广泛驯马的民族，这也是为何他们的文化如此长时间领先的另一原因。到公元前5000年，美索不达米亚、土耳其斯坦和中国的农民已经开始饲养绵羊、山羊、奶牛、骆驼、马、家禽和大象。他们把公牛、骆驼、马和牦牛用作驮兽。人类自身也曾一度做过驮兽。一位蓝种人首领就曾在他的领地中拥有十万挑夫。		81:2.12 (902.2) The Andites of Turkestan were the first peoples to extensively domesticate the horse, and this is another reason why their culture was for so long predominant. By 5000 b.c. the Mesopotamian, Turkestan, and Chinese farmers had begun the raising of sheep, goats, cows, camels, horses, fowls, and elephants. They employed as beasts of burden the ox, camel, horse, and yak. Man was himself at one time the beast of burden. One ruler of the blue race once had one hundred thousand men in his colony of burden bearers.
81:2.13 (902.3) 奴隶制和土地私有制伴随着农业而来。奴隶制度提高了奴隶主的生活水平，并提供了更多的闲暇用于社会教化。		81:2.13 (902.3) The institutions of slavery and private ownership of land came with agriculture. Slavery raised the master’s standard of living and provided more leisure for social culture.
81:2.14 (902.4) 野蛮人是自然的奴隶，但科学化的文明却慢慢将日益增多的自由赋予到了人类身上。通过动物、火、风、水、电及其它尚待发现的能量源，人类已将自身从不懈劳作的必要性中解放出来，并将持续解放自身。不管大量机器发明所造成的短暂麻烦如何，但源自这些机械发明的最终收益却是难以估量的。直到人类有闲暇去思考、去规划、去想象新而更好的行事方式时，文明才能繁荣，才能有所建树。		81:2.14 (902.4) The savage is a slave to nature, but scientific civilization is slowly conferring increasing liberty on mankind. Through animals, fire, wind, water, electricity, and other undiscovered sources of energy, man has liberated, and will continue to liberate, himself from the necessity for unremitting toil. Regardless of the transient trouble produced by the prolific invention of machinery, the ultimate benefits to be derived from such mechanical inventions are inestimable. Civilization can never flourish, much less be established, until man has leisure to think, to plan, to imagine new and better ways of doing things.
81:2.15 (902.5) 人类最先仅是将其栖身之处弄妥当，生活在岩架下或是住在山洞里，接下来他用木头和石块这些自然材料来创建了蓬门荜户。最后他进入了建造房屋的创造性阶段，学会了制造砖及其它建筑材料。		81:2.15 (902.5) Man first simply appropriated his shelter, lived under ledges or dwelt in caves. Next he adapted such natural materials as wood and stone to the creation of family huts. Lastly he entered the creative stage of home building, learned to manufacture brick and other building materials.
81:2.16 (902.6) 土耳其斯坦高地的各民族，是最先建造木房的更现代种族，这些房子与美洲开拓者所建的早期木屋极为相似。遍及各个平原，人类住房都由砖坯所造；后来则由烧制的砖所造。		81:2.16 (902.6) The peoples of the Turkestan highlands were the first of the more modern races to build their homes of wood, houses not at all unlike the early log cabins of the American pioneer settlers. Throughout the plains human dwellings were made of brick; later on, of burned bricks.
81:2.17 (902.7) 更为古老的河居民族，通过将高高的柱子埋在地上围成一圈来建造其小屋；柱顶之后被聚到一起，作为小屋的骨架，它被横向的芦苇交织起来，整个建成物就像一个巨大的倒置篮筐。这一构架之后可被涂上粘土，在太阳底下晒干之后就会成为一所非常耐用、能避风雨的居所。		81:2.17 (902.7) The older river races made their huts by setting tall poles in the ground in a circle; the tops were then brought together, making the skeleton frame for the hut, which was interlaced with transverse reeds, the whole creation resembling a huge inverted basket. This structure could then be daubed over with clay and, after drying in the sun, would make a very serviceable weatherproof habitation.
81:2.18 (902.8) 正是从这些早期的蓬舍当中，引发了后来各种篮筐的编织构想。在一个族群中间，制造陶器的想法来源于对柱框架上涂敷湿粘土效果的观察。通过焙烧使陶器变硬的做法，是在这些覆盖粘土的原始小屋之一偶然着火时得以发现的。古代的诸多技艺都来源于早期民族日常生活中所伴随发生的偶然事件。至少这对于亚当到来之前的人类进化发展来说，几乎都是如此。		81:2.18 (902.8) It was from these early huts that the subsequent idea of all sorts of basket weaving independently originated. Among one group the idea of making pottery arose from observing the effects of smearing these pole frameworks with moist clay. The practice of hardening pottery by baking was discovered when one of these clay-covered primitive huts accidentally burned. The arts of olden days were many times derived from the accidental occurrences attendant upon the daily life of early peoples. At least, this was almost wholly true of the evolutionary progress of mankind up to the coming of Adam.
81:2.19 (903.1) 尽管陶艺最先在大约五十万年前由君王属员所引进，粘土容器的制作实际上已断绝了十五万年以上。只有海湾沿岸的前苏美尔时期的诺德族人继续在制作粘土容器。陶器制作的技艺在亚当时代得以复兴。这一技艺的传播是伴随着非洲、阿拉伯和中亚的沙漠区域扩大同时发生的，它以相继数波的技术改进之方式从美索不达米亚传遍了整个东半球。		81:2.19 (903.1) While pottery had been first introduced by the staff of the Prince about one-half million years ago, the making of clay vessels had practically ceased for over one hundred and fifty thousand years. Only the gulf coast pre-Sumerian Nodites continued to make clay vessels. The art of pottery making was revived during Adam’s time. The dissemination of this art was simultaneous with the extension of the desert areas of Africa, Arabia, and central Asia, and it spread in successive waves of improving technique from Mesopotamia out over the Eastern Hemisphere.
81:2.20 (903.2) 安德族人的这些文明不能总是按照其陶艺或其它技艺的诸多阶段加以追溯。人类进化的平稳进程因达拉玛希亚和伊甸园体系而大为复杂化了。通常出现的情况是，后来的瓶罐器具要比较纯种安德族人的更早期产物劣质得多。		81:2.20 (903.2) These civilizations of the Andite age cannot always be traced by the stages of their pottery or other arts. The smooth course of human evolution was tremendously complicated by the regimes of both Dalamatia and Eden. It often occurs that the later vases and implements are inferior to the earlier products of the purer Andite peoples.
3. 城市、制造业和商业 ^top		3. Cities, Manufacture, and Commerce ^top
81:3.1 (903.3) 对土耳其斯坦富饶广阔的牧猎场所产生的气候破坏，始于大约公元前12,000年，它迫使那些地区的人们去寻求各种新的产业和手工制造业形式。有些人转向了养殖家畜，其他一些人则变成了农耕者或是水产捕捞者。但更高等类型的安德族智者则选择了从事商业和制造业。甚至整个部落都去投入到某个单一产业的发展当中，这变成了习俗。从尼罗河流域到兴都库什山脉，从恒河到黄河，优秀部落的主业都变成了耕种土地，商业则作为一种副业。		81:3.1 (903.3) The climatic destruction of the rich, open grassland hunting and grazing grounds of Turkestan, beginning about 12,000 b.c., compelled the men of those regions to resort to new forms of industry and crude manufacturing. Some turned to the cultivation of domesticated flocks, others became agriculturists or collectors of water-borne food, but the higher type of Andite intellects chose to engage in trade and manufacture. It even became the custom for entire tribes to dedicate themselves to the development of a single industry. From the valley of the Nile to the Hindu Kush and from the Ganges to the Yellow River, the chief business of the superior tribes became the cultivation of the soil, with commerce as a side line.
81:3.2 (903.4) 贸易的增加以及将原材料变成各种商品之制造业的增强，对形成那些早期半和平的团体来说起着直接的帮助作用，后者在扩展教化和文明技艺方面十分有影响力。在广泛的世界贸易时代之前，社会团体是部落性的 -- 即扩大了的家族集团。贸易把不同类型的人们带到了社团中，从而促成了一种更为快速的文化互融。		81:3.2 (903.4) The increase in trade and in the manufacture of raw materials into various articles of commerce was directly instrumental in producing those early and semipeaceful communities which were so influential in spreading the culture and the arts of civilization. Before the era of extensive world trade, social communities were tribal—expanded family groups. Trade brought into fellowship different sorts of human beings, thus contributing to a more speedy cross-fertilization of culture.
81:3.3 (903.5) 大约一万两千年前，独立的城市时代逐渐展现。这些原始的商业和制造业城市，总是被农业区和家畜饲养区所围绕着。诚然，产业因生活水平的提高而得以促进，但你们不应对早期城市生活形成任何错误观念。早期种族并非极为干净整洁，一般的原始社区仅仅由于污物和垃圾的堆积，每二十五年就会抬升一至二英尺。这些古老城市当中某些也会迅速高出周围地面，因为其未经烘焙的泥屋寿命短暂，而在旧有废墟上直接建造新住所是当时的习俗。		81:3.3 (903.5) About twelve thousand years ago the era of the independent cities was dawning. And these primitive trading and manufacturing cities were always surrounded by zones of agriculture and cattle raising. While it is true that industry was promoted by the elevation of the standards of living, you should have no misconception regarding the refinements of early urban life. The early races were not overly neat and clean, and the average primitive community rose from one to two feet every twenty-five years as the result of the mere accumulation of dirt and trash. Certain of these olden cities also rose above the surrounding ground very quickly because their unbaked mud huts were short-lived, and it was the custom to build new dwellings directly on top of the ruins of the old.
81:3.4 (903.6) 金属的广泛使用，是这一早期产贸城市时代的一大特色。你们已在土耳其斯坦发现了一个始于公元前9000年的青铜器文化，而安德族人很早就学会了锻造铁、金和铜。但远离这些更为先进的文明中心，情形却极为不同。那里没有诸如石器时代、青铜器时代和铁器时代这样不同的时期；所有这三者在不同地区可以同时存在。		81:3.4 (903.6) The widespread use of metals was a feature of this era of the early industrial and trading cities. You have already found a bronze culture in Turkestan dating before 9000 b.c., and the Andites early learned to work in iron, gold, and copper, as well. But conditions were very different away from the more advanced centers of civilization. There were no distinct periods, such as the Stone, Bronze, and Iron Ages; all three existed at the same time in different localities.
81:3.5 (904.1) 黄金是人类寻求的第一种金属；它易于加工，并且最初只是用作装饰品。铜其后被应用，但直到它与锡共熔形成更加坚硬的青铜，才得以广泛应用。将铜和锡熔合在一起形成青铜的发现，是由土耳其斯坦的一个亚当森族人所做出的，他们的高地铜矿恰巧位于一个锡矿的旁边。		81:3.5 (904.1) Gold was the first metal to be sought by man; it was easy to work and, at first, was used only as an ornament. Copper was next employed but not extensively until it was admixed with tin to make the harder bronze. The discovery of mixing copper and tin to make bronze was made by one of the Adamsonites of Turkestan whose highland copper mine happened to be located alongside a tin deposit.
81:3.6 (904.2) 随着手工制造业的出现和产业的起始，商业很快成为了教化文明传播方面最强的影响力。陆路和海路贸易渠道的开辟，极大地促进了旅行和教化的融合，以及文明的交融。到公元前5000年，马在整个开化及半开化地区都得到了普遍的利用。这些后来的种族不仅拥有驯养的马，也拥有各种四轮马车和两轮战车。许久之前，轮子便得以使用了，但此时如此装备的运载工具才被广泛应用于商业和战争中。		81:3.6 (904.2) With the appearance of crude manufacture and beginning industry, commerce quickly became the most potent influence in the spread of cultural civilization. The opening up of the trade channels by land and by sea greatly facilitated travel and the mixing of cultures as well as the blending of civilizations. By 5000 b.c. the horse was in general use throughout civilized and semicivilized lands. These later races not only had the domesticated horse but also various sorts of wagons and chariots. Ages before, the wheel had been used, but now vehicles so equipped became universally employed both in commerce and war.
81:3.7 (904.3) 旅行的贸易者和流动的探险者对于促进有历史记载之文明，比所有其他影响力结合起来所做的还要更多。军事征服、殖民化以及后来宗教所扶植的传道事业，也都是文化传播方面的诸多要素；但这些对于贸易关系而言都是次要的，后者不断被快速发展的产业技艺与技术所加速着。		81:3.7 (904.3) The traveling trader and the roving explorer did more to advance historic civilization than all other influences combined. Military conquests, colonization, and missionary enterprises fostered by the later religions were also factors in the spread of culture; but these were all secondary to the trading relations, which were ever accelerated by the rapidly developing arts and sciences of industry.
81:3.8 (904.4) 亚当族血统对人类种族的注入，不仅加快了文明的步伐，而且也极大激发了他们勇于冒险和探索的倾向，到最后，欧亚大陆和北非的大部分地区不久便被快速繁衍的安德族人混血后裔所占领了。		81:3.8 (904.4) Infusion of the Adamic stock into the human races not only quickened the pace of civilization, but it also greatly stimulated their proclivities toward adventure and exploration to the end that most of Eurasia and northern Africa was presently occupied by the rapidly multiplying mixed descendants of the Andites.
4. 混合的各种族 ^top		4. The Mixed Races ^top
81:4.1 (904.5) 随着触及有历史记载时期之发端，欧亚大陆、北非和太平洋诸岛都布满了诸多混合而成的人种。今天的这些种族，则来自于玉苒厦(Urantia)五种基本人类血统的融合及再融合。		81:4.1 (904.5) As contact is made with the dawn of historic times, all of Eurasia, northern Africa, and the Pacific Islands is overspread with the composite races of mankind. And these races of today have resulted from a blending and reblending of the five basic human stocks of Urantia.
81:4.2 (904.6) 每个玉苒厦(Urantia)种族都靠某些突出的身体特征得以识别。亚当族人和诺德族人是长头颅的；安东族人是宽头颅的。桑吉克种族则是中等头颅的，其中黄种人和蓝种人倾向于宽头颅。蓝色人种在与安东族血统融合时，是明显宽头颅的。次级型桑吉克种族则是中等头颅至宽头颅的。		81:4.2 (904.6) Each of the Urantia races was identified by certain distinguishing physical characteristics. The Adamites and Nodites were long-headed; the Andonites were broad-headed. The Sangik races were medium-headed, with the yellow and blue men tending to broad-headedness. The blue races, when mixed with the Andonite stock, were decidedly broad-headed. The secondary Sangiks were medium- to long-headed.
81:4.3 (904.7) 虽然这些颅骨的大小在识别种族来源方面十分有用，但用整个骨骼却远为可靠得多。在玉苒厦(Urantia)人种的早期发展中，原本有五种不同的骨骼结构类型：		81:4.3 (904.7) Although these skull dimensions are serviceable in deciphering racial origins, the skeleton as a whole is far more dependable. In the early development of the Urantia races there were originally five distinct types of skeletal structure:
81:4.4 (904.8) 1. 安东族，即玉苒厦(Urantia)土著居民。		81:4.4 (904.8) 1. Andonic, Urantia aborigines.
81:4.5 (904.9) 2. 原初型桑吉克族，即红种、黄种和蓝种人。		81:4.5 (904.9) 2. Primary Sangik, red, yellow, and blue.
81:4.6 (904.10) 3. 次级型桑吉克族，即橙种、绿种和靛种人。		81:4.6 (904.10) 3. Secondary Sangik, orange, green, and indigo.
81:4.7 (904.11) 4. 诺德族，即达拉玛希亚人的后裔。		81:4.7 (904.11) 4. Nodites, descendants of the Dalamatians.
81:4.8 (904.12) 5. 亚当族，即紫色人种。		81:4.8 (904.12) 5. Adamites, the violet race.
81:4.9 (904.13) 随着这五大种群广为融合，不断的融合易于使桑吉克族的遗传优势遮蔽了安东族的类型。拉普人和爱斯基摩人，是安东族人和桑吉克族蓝种人的融合结果。他们的骨骼结构最接近于存留下来的土著安东族类型。但由于亚当族人和诺德族人变得与其它种族如此混合，以致他们仅可被测定为一种广义的高加索人种类别。		81:4.9 (904.13) As these five great racial groups extensively intermingled, continual mixture tended to obscure the Andonite type by Sangik hereditary dominance. The Lapps and the Eskimos are blends of Andonite and Sangik-blue races. Their skeletal structures come the nearest to preserving the aboriginal Andonic type. But the Adamites and the Nodites have become so admixed with the other races that they can be detected only as a generalized Caucasoid order.
81:4.10 (905.1) 因此，一般来说，随着过去两万年内的人体遗骸被发掘出来，要清楚地区分出五种最初的类型将是不可能的了。对这种骨骼结构的研究将会表明，人类现在可分成大致三个种类：		81:4.10 (905.1) In general, therefore, as the human remains of the last twenty thousand years are unearthed, it will be impossible clearly to distinguish the five original types. Study of such skeletal structures will disclose that mankind is now divided into approximately three classes:
81:4.11 (905.2) 1. 高加索人种 -- 诺德族人和亚当族血统所形成的安德族融合，由原初型和（某些）次级型桑吉克族混合以及相当数量的安东族杂交所进一步改变。西方的白种人，加上某些印度人和图兰人族群，都被包含在这一类别中。这一分类中的统一性要素是或多或少的安德族遗传比例。		81:4.11 (905.2) 1. The Caucasoid—the Andite blend of the Nodite and Adamic stocks, further modified by primary and (some) secondary Sangik admixture and by considerable Andonic crossing. The Occidental white races, together with some Indian and Turanian peoples, are included in this group. The unifying factor in this division is the greater or lesser proportion of Andite inheritance.
81:4.12 (905.3) 2. 蒙古人种 -- 原初桑吉克族类型，包括最初的红色种族、黄色种族和蓝色种族。中国人和美洲印第安人属于这一类别。在欧洲，蒙古人种类型因次级型桑吉克族和安东族的融合而有所改变；又因安德族人的融入而改变更多。马来人及其它的印度尼西亚人种都被包含在这一分类中，尽管他们含有较高比例的次级型桑吉克族血统。		81:4.12 (905.3) 2. The Mongoloid—the primary Sangik type, including the original red, yellow, and blue races. The Chinese and Amerinds belong to this group. In Europe the Mongoloid type has been modified by secondary Sangik and Andonic mixture; still more by Andite infusion. The Malayan and other Indonesian peoples are included in this classification, though they contain a high percentage of secondary Sangik blood.
81:4.13 (905.4) 3．黑色人种 -- 即次级桑吉克族类型，最初包括橙色种族、绿色种族和靛色种族。这是个可由黑人所最好例证的类型，在非洲、印度和印度尼西亚这些次级型桑吉克族所分布的地方，都会发现这一类型。		81:4.13 (905.4) 3. The Negroid—the secondary Sangik type, which originally included the orange, green, and indigo races. This is the type best illustrated by the Negro, and it will be found through Africa, India, and Indonesia wherever the secondary Sangik races located.
81:4.14 (905.5) 在中国的北方，存在着某种程度的高加索人种和蒙古人种的类型融合；在黎凡特，高加索人种和黑色人种相互融合了；在印度，正如南美一样，所有这三种类型都有出现。这三种存续类型的骨骼特征至今仍然保持着，并有助于甄别出当今人类各族的较晚近祖先。		81:4.14 (905.5) In North China there is a certain blending of Caucasoid and Mongoloid types; in the Levant the Caucasoid and Negroid have intermingled; in India, as in South America, all three types are represented. And the skeletal characteristics of the three surviving types still persist and help to identify the later ancestry of present-day human races.
5. 教化性社会 ^top		5. Cultural Society ^top
81:5.1 (905.6) 生物进化和教化文明并不一定是相互关联的；任一时代的有机体进化可在教化衰颓的期间不受阻碍地进展下去。但纵览人类历史的诸个漫长时期，就会观察到，进化和教化最终可变为因果关系。进化可在教化缺席时往前发展，但若没有一个先前种族进步之足够背景，教化文明则不会兴盛起来。亚当和夏娃并没有引入任何相异于人类社会进步的文明技艺，但亚当的血统的确增强了各种族的内在能力，也的确加快了经济发展和产业前进的步伐。亚当的赠与改善了各种族的脑力，由此极大加速了自然进化的进程。		81:5.1 (905.6) Biologic evolution and cultural civilization are not necessarily correlated; organic evolution in any age may proceed unhindered in the very midst of cultural decadence. But when lengthy periods of human history are surveyed, it will be observed that eventually evolution and culture become related as cause and effect. Evolution may advance in the absence of culture, but cultural civilization does not flourish without an adequate background of antecedent racial progression. Adam and Eve introduced no art of civilization foreign to the progress of human society, but the Adamic blood did augment the inherent ability of the races and did accelerate the pace of economic development and industrial progression. Adam’s bestowal improved the brain power of the races, thereby greatly hastening the processes of natural evolution.
81:5.2 (905.7) 通过农业耕作、动物驯养和建筑改善，人类逐渐摆脱了不断挣扎着求生存的最糟糕状态，而开始想法设法去找到藉以使生活过程变甜美的手段；这便是为了获得愈来愈高的物质享受水平而努力奋斗之开端。通过制造业和产业，人类逐渐增加了世间生活的欢乐内容。		81:5.2 (905.7) Through agriculture, animal domestication, and improved architecture, mankind gradually escaped the worst of the incessant struggle to live and began to cast about to find wherewith to sweeten the process of living; and this was the beginning of the striving for higher and ever higher standards of material comfort. Through manufacture and industry man is gradually augmenting the pleasure content of mortal life.
81:5.3 (906.1) 但教化性社会不是一个大的慈善社团，并非人人生而具有无偿的会员资格和完全平等的天赋权利。相反，它是由世间劳碌众生所形成的一个不断进步的尊贵行会，仅将那些劳碌者中的贵族纳入了其行列中，后者奋力去让世界变得更加美好，以令其子孙及其后辈可在随后的时代中在世上生存进步。这个文明的行会要求昂贵的入会费，施以严密的纪律，对所有持异议者和另类分子施以严重的惩罚，同时却吝于授予个人以专擅或特权，除了那些增强了抵御公众危难和种群险厄的人以外。		81:5.3 (906.1) But cultural society is no great and beneficent club of inherited privilege into which all men are born with free membership and entire equality. Rather is it an exalted and ever-advancing guild of earth workers, admitting to its ranks only the nobility of those toilers who strive to make the world a better place in which their children and their children’s children may live and advance in subsequent ages. And this guild of civilization exacts costly admission fees, imposes strict and rigorous disciplines, visits heavy penalties on all dissenters and nonconformists, while it confers few personal licenses or privileges except those of enhanced security against common dangers and racial perils.
81:5.4 (906.2) 社会协作是生存保险的一种形式，人们了解到它十分有益，因此大多数个人都愿意去支付那些包含了自我牺牲和个人自由削减的保护费，社会从其会员中收取它以作为这种改善的集体防护之回报。简而言之，当今的社会机制是一种反复试验性保险计划，旨在提供某种程度的确保和防护，以防止回归到可怕的反社会状态中，后者是早期人类经历中所特有的。		81:5.4 (906.2) Social association is a form of survival insurance which human beings have learned is profitable; therefore are most individuals willing to pay those premiums of self-sacrifice and personal-liberty curtailment which society exacts from its members in return for this enhanced group protection. In short, the present-day social mechanism is a trial-and-error insurance plan designed to afford some degree of assurance and protection against a return to the terrible and antisocial conditions which characterized the early experiences of the human race.
81:5.5 (906.3) 社会就这样变成了一种合作性体制，通过各种制度确保公民自由，通过资本和发明确保经济自由，通过教化确保社交自由，通过治安规范确保没有暴力。		81:5.5 (906.3) Society thus becomes a co-operative scheme for securing civil freedom through institutions, economic freedom through capital and invention, social liberty through culture, and freedom from violence through police regulation.
81:5.6 (906.4) 强权并不会构成权利，但它的确会强化每一相继世代所普遍认同的权利。管理机构的首要任务是对权利的界定，对阶级差别的公正、公平调节，在法律的支配下强化机会平等。每一项人权都伴随着一种社会义务；集体特权是一种不断要求对集体服务之保险费收取全额支付的保险机制。集体权利和个人的权利都必须要受到保护，包括对性倾向的监管。		81:5.6 (906.4) Might does not make right, but it does enforce the commonly recognized rights of each succeeding generation. The prime mission of government is the definition of the right, the just and fair regulation of class differences, and the enforcement of equality of opportunity under the rules of law. Every human right is associated with a social duty; group privilege is an insurance mechanism which unfailingly demands the full payment of the exacting premiums of group service. And group rights, as well as those of the individual, must be protected, including the regulation of the sex propensity.
81:5.7 (906.5) 自由要服从于集体的监管，这是社会进化的合理目标。不受约束的自由是反复无常的人类头脑所产生的徒劳无益美梦罢了。		81:5.7 (906.5) Liberty subject to group regulation is the legitimate goal of social evolution. Liberty without restrictions is the vain and fanciful dream of unstable and flighty human minds.
6. 文明的维持 ^top		6. The Maintenance of Civilization ^top
81:6.1 (906.6) 尽管生物进化不断往上攀进，但很多的教化演进却以浪潮的方式从幼发拉底河流域涌出，这些浪潮随着时间的流逝而相继减弱，直到最终全部的纯系亚当族后裔都走了出来，去充实亚洲和欧洲的诸个文明。各个种族并没有充分融合，但它们的文明却在相当大的程度上融合了。教化的确缓慢地传遍了整个世界。而这种文明必须要得到维持和促进，因为今日不再存有任何新的教化来源，也不再有安德族人去鼓舞和激发文明发展的缓慢进程。		81:6.1 (906.6) While biologic evolution has proceeded ever upward, much of cultural evolution went out from the Euphrates valley in waves, which successively weakened as time passed until finally the whole of the pure-line Adamic posterity had gone forth to enrich the civilizations of Asia and Europe. The races did not fully blend, but their civilizations did to a considerable extent mix. Culture did slowly spread throughout the world. And this civilization must be maintained and fostered, for there exist today no new sources of culture, no Andites to invigorate and stimulate the slow progress of the evolution of civilization.
81:6.2 (906.7) 此时正在玉苒厦(Urantia)演进的文明，出自并取决于以下诸种因素：		81:6.2 (906.7) The civilization which is now evolving on Urantia grew out of, and is predicated on, the following factors:
81:6.3 (906.8) 1. 自然状况。一个物质文明的本质和范围，在很大程度上取决于可利用的自然资源。气候、天气及众多的物质条件，都是教化演进中的要素。		81:6.3 (906.8) 1. Natural circumstances. The nature and extent of a material civilization is in large measure determined by the natural resources available. Climate, weather, and numerous physical conditions are factors in the evolution of culture.
81:6.4 (907.1) 在安德族时代开启之时，全世界只有两个广阔富饶的开放狩猎区。一个在北美洲，被美洲印第安人所遍布；另一个在土耳其斯坦的北边，被安东族黄种人所部分占据了。在西南亚发展出优秀教化的决定性因素，是种族和气候。安德族是一个伟大的民族，但决定其文明进程的关键因素则是伊朗、土耳其斯坦和新疆日益加剧的干旱，这迫使他们发明和采用新的先进手段，以便能够从其渐趋贫瘠的土地上谋取生计。		81:6.4 (907.1) At the opening of the Andite era there were only two extensive and fertile open hunting areas in all the world. One was in North America and was overspread by the Amerinds; the other was to the north of Turkestan and was partly occupied by an Andonic-yellow race. The decisive factors in the evolution of a superior culture in southwestern Asia were race and climate. The Andites were a great people, but the crucial factor in determining the course of their civilization was the increasing aridity of Iran, Turkestan, and Sinkiang, which forced them to invent and adopt new and advanced methods of wresting a livelihood from their decreasingly fertile lands.
81:6.5 (907.2) 大陆的布局及其它的陆地布置状况，在决定和平或是战争方面是颇具影响的。很少有玉苒厦人(Urantian)能像北美民众这样，曾享有这么一种有利的机会来进行持续而顺利的发展 -- 该大陆实际上四面都受到大洋的保护。		81:6.5 (907.2) The configuration of continents and other land-arrangement situations are very influential in determining peace or war. Very few Urantians have ever had such a favorable opportunity for continuous and unmolested development as has been enjoyed by the peoples of North America—protected on practically all sides by vast oceans.
81:6.6 (907.3) 2. 资本财产。教化决不会在贫困的条件下得以发展；闲暇对于文明的进步是必不可少的。具有道德和灵性价值的个人品质，或许可在缺乏物质财富的条件下获得，但一个教化文明则只能源于那些物质繁荣的条件，它们促进了闲暇与抱负的结合。		81:6.6 (907.3) 2. Capital goods. Culture is never developed under conditions of poverty; leisure is essential to the progress of civilization. Individual character of moral and spiritual value may be acquired in the absence of material wealth, but a cultural civilization is only derived from those conditions of material prosperity which foster leisure combined with ambition.
81:6.7 (907.4) 在原始时代，玉苒厦(Urantia)的生活是件严肃而清醒的事。正是为了摆脱这种无休止的挣扎和无尽的劳苦，人类不断倾向于移向具有宜人气候的热带地区。尽管这些适宜居住的温暖地区为摆脱紧张的生存斗争提供了某种缓解，但以此方式寻求安逸的部族却很少将其自然赢得的闲暇用于文明的推进。社会进步总是来自于以下那些民族的思考和筹划，他们通过其智能的劳作，学会了如何用较少的努力和较短的工作日来从土地上谋生存，从而能够享受一种有益而应得的闲暇余裕。		81:6.7 (907.4) During primitive times life on Urantia was a serious and sober business. And it was to escape this incessant struggle and interminable toil that mankind constantly tended to drift toward the salubrious climate of the tropics. While these warmer zones of habitation afforded some remission from the intense struggle for existence, the races and tribes who thus sought ease seldom utilized their unearned leisure for the advancement of civilization. Social progress has invariably come from the thoughts and plans of those races that have, by their intelligent toil, learned how to wrest a living from the land with lessened effort and shortened days of labor and thus have been able to enjoy a well-earned and profitable margin of leisure.
81:6.8 (907.5) 3. 科学知识。文明的物质层面必定总要等待科学资料的累积。直到弓箭发明以及将动物用作动力来源之后很长一段时间，人类才学会如何驾驭风力和水力，再以后则是对蒸汽和电力的应用。但逐渐地，文明的工具改善了。紧随纺织、陶艺、动物驯养和金属加工其后的，是一个拥有文字和印刷术的时代。		81:6.8 (907.5) 3. Scientific knowledge. The material aspects of civilization must always await the accumulation of scientific data. It was a long time after the discovery of the bow and arrow and the utilization of animals for power purposes before man learned how to harness wind and water, to be followed by the employment of steam and electricity. But slowly the tools of civilization improved. Weaving, pottery, the domestication of animals, and metalworking were followed by an age of writing and printing.
81:6.9 (907.6) 知识就是力量。发明总是会先于教化在世界范围内的加速发展之前。科学和发明通过印刷术而令大多数人获益，所有这些教化和发明活动间的交互作用，极大地加快了教化进展的速度。		81:6.9 (907.6) Knowledge is power. Invention always precedes the acceleration of cultural development on a world-wide scale. Science and invention benefited most of all from the printing press, and the interaction of all these cultural and inventive activities has enormously accelerated the rate of cultural advancement.
81:6.10 (907.7) 科学教会了人使用新的数学语言，并训练其思维去遵循严格精确的思路。科学还通过对谬误的移除而稳定了哲学，同时通过对迷信的破除而净化了宗教。		81:6.10 (907.7) Science teaches man to speak the new language of mathematics and trains his thoughts along lines of exacting precision. And science also stabilizes philosophy through the elimination of error, while it purifies religion by the destruction of superstition.
81:6.11 (907.8) 4. 人力资源。人力对于文明的传播来说是不可或缺的。在同等条件下，一个为数众多的民族将会支配一个较小民族的文明。因此，未能将人口增加到一个特定点会妨碍民族天命的充分实现。但在人口增长方面会到达一点，进一步增长则会是自取灭亡的。超出了正常的人口和土地比率之最高限度以外的人口增加，要么意味着生活水平的降低，要么意味着通过和平渗透或军事征服（即强行占领）来进行立即的领土扩张。		81:6.11 (907.8) 4. Human resources. Man power is indispensable to the spread of civilization. All things equal, a numerous people will dominate the civilization of a smaller race. Hence failure to increase in numbers up to a certain point prevents the full realization of national destiny, but there comes a point in population increase where further growth is suicidal. Multiplication of numbers beyond the optimum of the normal man-land ratio means either a lowering of the standards of living or an immediate expansion of territorial boundaries by peaceful penetration or by military conquest, forcible occupation.
81:6.12 (908.1) 你们常会对战争的破坏性感到震惊，但你们也应该认识到产生大量人口的必要性，从而为社会和道德的发展提供充足的机会；伴随着这样的全球人口出生率，很快就会出现严重的人口过剩问题。大多数居住世界都是很小的。玉苒厦(Urantia)是中等大小，或许较一般为小点。民族人口的最佳稳定化，会增强教化并抑止战争。知道何时应当抑制人口增长的民族，是一个明智的民族。		81:6.12 (908.1) You are sometimes shocked at the ravages of war, but you should recognize the necessity for producing large numbers of mortals so as to afford ample opportunity for social and moral development; with such planetary fertility there soon occurs the serious problem of overpopulation. Most of the inhabited worlds are small. Urantia is average, perhaps a trifle undersized. The optimum stabilization of national population enhances culture and prevents war. And it is a wise nation which knows when to cease growing.
81:6.13 (908.2) 但如果一个大陆的民众智力在衰退，那么即使这个大陆拥有最丰富的自然矿藏和最先进的机械设备，它也不可能取得明显进步。知识可以通过教育来获得，但对于真正教化来说所不可缺少的智慧，却只能由那些天生聪慧的男女们通过经验获得。这样一个民族能够从经验中学习；他们可变得真正明智。		81:6.13 (908.2) But the continent richest in natural deposits and the most advanced mechanical equipment will make little progress if the intelligence of its people is on the decline. Knowledge can be had by education, but wisdom, which is indispensable to true culture, can be secured only through experience and by men and women who are innately intelligent. Such a people are able to learn from experience; they may become truly wise.
81:6.14 (908.3) 5. 物质资源的效力。这在很大程度上取决于自然资源、科学知识、资本财产以及人类潜力之利用方面所展示出的智慧。早期文明中的主要因素是明智的社会掌控者们所施与的力；原始人所拥有的文明确切来说是由他们优秀的同时代人所强加于身的。组织完善的优秀少数人在很大程度上支配着这个世界。		81:6.14 (908.3) 5. Effectiveness of material resources. Much depends on the wisdom displayed in the utilization of natural resources, scientific knowledge, capital goods, and human potentials. The chief factor in early civilization was the force exerted by wise social masters; primitive man had civilization literally thrust upon him by his superior contemporaries. Well-organized and superior minorities have largely ruled this world.
81:6.15 (908.4) 强权并不会构成权利，但强权确实构成了历史中过去和现在的一切。仅在近期，玉苒厦(Urantia)才达到了那样一点，社会正逐渐愿意来辩论强权与权利的伦理观。		81:6.15 (908.4) Might does not make right, but might does make what is and what has been in history. Only recently has Urantia reached that point where society is willing to debate the ethics of might and right.
81:6.16 (908.5) 6. 语言的效力。文明的传播必定要仰赖语言。生动且增多的语言会确保开明思想和筹划的扩展。在早期时代，重大的进步是在语言方面取得的。今天，为了协助渐趋演进的思想之表达，极有需要进一步的语言发展。		81:6.16 (908.5) 6. Effectiveness of language. The spread of civilization must wait upon language. Live and growing languages insure the expansion of civilized thinking and planning. During the early ages important advances were made in language. Today, there is great need for further linguistic development to facilitate the expression of evolving thought.
81:6.17 (908.6) 语言从群体的交往中演进而来，每个地方的群体都发展出了其自身的话语交流系统。语言通过手势、标记、叫喊、象声、语调、重音到后来字母的发音而发展起来。语言是人类最伟大、最有用的思想工具，但直到各个社会群体获得了闲暇之时，它才兴盛起来。玩弄语言的倾向发展出了新的话语 -- 即俚语。如果大多数人采用了俚语，那么对它的使用便构成了语言。方言的起源，可以用耽于家族群体中的“嘤嘤儿语”而加以说明。		81:6.17 (908.6) Language evolved out of group associations, each local group developing its own system of word exchange. Language grew up through gestures, signs, cries, imitative sounds, intonation, and accent to the vocalization of subsequent alphabets. Language is man’s greatest and most serviceable thinking tool, but it never flourished until social groups acquired some leisure. The tendency to play with language develops new words—slang. If the majority adopt the slang, then usage constitutes it language. The origin of dialects is illustrated by the indulgence in “baby talk” in a family group.
81:6.18 (908.7) 语言差异一直是推进和平的巨大障碍。对方言的征服必定要先于一种文化在一个民族、一个大陆或是一整个世界的传播之前。一种通用的语言能促进和平，确保教化，增进幸福。即便在一个世界的语言减少到几种时，处于主导地位的教化民族对这些语言的掌握，也将会强有力地影响世界范围和平和繁荣的达成。		81:6.18 (908.7) Language differences have ever been the great barrier to the extension of peace. The conquest of dialects must precede the spread of a culture throughout a race, over a continent, or to a whole world. A universal language promotes peace, insures culture, and augments happiness. Even when the tongues of a world are reduced to a few, the mastery of these by the leading cultural peoples mightily influences the achievement of world-wide peace and prosperity.
81:6.19 (908.8) 尽管玉苒厦(Urantia)在致力于形成一种国际性语言方面鲜有进展，但在建立国际贸易交流方面却成效显著。所有这些国际关系，无论它们涉及语言、贸易、艺术、科学、竞技还是宗教，都应加以促进。		81:6.19 (908.8) While very little progress has been made on Urantia toward developing an international language, much has been accomplished by the establishment of international commercial exchange. And all these international relations should be fostered, whether they involve language, trade, art, science, competitive play, or religion.
81:6.20 (909.1) 7. 机械装置的效力。文明的发展与工具、机器以及分配渠道的拥有和发展直接相关。改进的工具，精巧而高效的机器，会确立奋勇争先之族群在不断进步之文明竞技场中的存续。		81:6.20 (909.1) 7. Effectiveness of mechanical devices. The progress of civilization is directly related to the development and possession of tools, machines, and channels of distribution. Improved tools, ingenious and efficient machines, determine the survival of contending groups in the arena of advancing civilization.
81:6.21 (909.2) 在早期时代，应用到土地耕作中的唯一力量是人力。用牛来代替人是一段长期的挣扎，因为这会使人失去工作。近来，机器已开始取代人，而每一次这样的进步都会直接有助于社会的发展，因为它解放了人力，令其去完成更有价值的工作。		81:6.21 (909.2) In the early days the only energy applied to land cultivation was man power. It was a long struggle to substitute oxen for men since this threw men out of employment. Latterly, machines have begun to displace men, and every such advance is directly contributory to the progress of society because it liberates man power for the accomplishment of more valuable tasks.
81:6.22 (909.3) 由智慧所引导的科学，或许会成为人类的伟大社会解放者。一个机械时代仅对这样一个民族才是灾难性的，即其智力水平过低而无法找到一些明智方法和正确手段来成功调整因新类型节约劳力之机器的过快发明而造成的突然大量失业之暂时困难。		81:6.22 (909.3) Science, guided by wisdom, may become man’s great social liberator. A mechanical age can prove disastrous only to a nation whose intellectual level is too low to discover those wise methods and sound techniques for successfully adjusting to the transition difficulties arising from the sudden loss of employment by large numbers consequent upon the too rapid invention of new types of laborsaving machinery.
81:6.23 (909.4) 8. 启蒙者的品格。社会传承使得后人可以站在所有对教化和知识总计有所贡献之前人的肩膀上。在这一将教化火炬传递到下一代的工作中，家庭将永远是最基本的制度。消遣和社交生活紧接其后，而学校则居最末，但在一个复杂而又高度组织化的社会中，它们同样都是必不可少的。		81:6.23 (909.4) 8. Character of torchbearers. Social inheritance enables man to stand on the shoulders of all who have preceded him, and who have contributed aught to the sum of culture and knowledge. In this work of passing on the cultural torch to the next generation, the home will ever be the basic institution. The play and social life comes next, with the school last but equally indispensable in a complex and highly organized society.
81:6.24 (909.5) 昆虫天生就为生活受过全面教育和配备 -- 实际上是一种非常狭隘而又纯粹本能的生存。人类婴儿天生未受过教育；因此人类通过控制年轻一代的教育培训，而可拥有极大改变文明演化进程的能力。		81:6.24 (909.5) Insects are born fully educated and equipped for life—indeed, a very narrow and purely instinctive existence. The human baby is born without an education; therefore man possesses the power, by controlling the educational training of the younger generation, greatly to modify the evolutionary course of civilization.
81:6.25 (909.6) 二十世纪有助于文明促进和教化进步的最大影响，是世界旅行方面的明显改善和通讯手段方面的无比改进。但教育方面的改进并未跟上日益扩展的社会结构；对伦理观的现代认知，也未因应更纯的智性与科学路线之成长而发展。而现代文明在灵性发展和家庭制度的保障方面，则处于停滞状态。		81:6.25 (909.6) The greatest twentieth-century influences contributing to the furtherance of civilization and the advancement of culture are the marked increase in world travel and the unparalleled improvements in methods of communication. But the improvement in education has not kept pace with the expanding social structure; neither has the modern appreciation of ethics developed in correspondence with growth along more purely intellectual and scientific lines. And modern civilization is at a standstill in spiritual development and the safeguarding of the home institution.
81:6.26 (909.7) 9. 种族理想。 一代人的理想会为下一代刻划出命运通道。社会启蒙者的素质将会决定文明是前进，还是倒退。一代人的家庭、教会和学校预定了下一代人的品格倾向。一个种族或一个民族的道德和灵性势头，极大地决定了那一文明的教化速度。		81:6.26 (909.7) 9. The racial ideals. The ideals of one generation carve out the channels of destiny for immediate posterity. The quality of the social torchbearers will determine whether civilization goes forward or backward. The homes, churches, and schools of one generation predetermine the character trend of the succeeding generation. The moral and spiritual momentum of a race or a nation largely determines the cultural velocity of that civilization.
81:6.27 (909.8) 理想提升了社会潮流之源。无论采用什么样的压力手段或导向控制，没有任何潮流会高过它的源头。即便是一个教化文明最为物质性层面的驱动力，也会驻留在最少物质性的社会成就中。智能可以控制文明之机制，智慧可以引导它，但灵性理想主义却是真正将人类文化从一个达成层次提升和推进到另一个达成层次的力量。		81:6.27 (909.8) Ideals elevate the source of the social stream. And no stream will rise any higher than its source no matter what technique of pressure or directional control may be employed. The driving power of even the most material aspects of a cultural civilization is resident in the least material of society’s achievements. Intelligence may control the mechanism of civilization, wisdom may direct it, but spiritual idealism is the energy which really uplifts and advances human culture from one level of attainment to another.
81:6.28 (910.1) 最初，生活只是为了生存而挣扎；现在，它则是为了一种生活水平而奋斗；接下来它将会是为了思想之品质 -- 即人类生存的下一个世间目标而奋斗。		81:6.28 (910.1) At first life was a struggle for existence; now, for a standard of living; next it will be for quality of thinking, the coming earthly goal of human existence.
81:6.29 (910.2) 10. 专家的协调。文明因早期的劳动分工及其后来必然产生的专门化而得到了极大的推进。而文明现在则有赖于专家的有效协调。随着社会扩展，必须要找到某种手段把各类专家聚拢到一起。		81:6.29 (910.2) 10. Co-ordination of specialists. Civilization has been enormously advanced by the early division of labor and by its later corollary of specialization. Civilization is now dependent on the effective co-ordination of specialists. As society expands, some method of drawing together the various specialists must be found.
81:6.30 (910.3) 社会专家、艺术专家、技术专家和产业专家将会持续增加，并不断在技能和灵巧性方面有所增强。如果不发展出有效的协调合作手段，那么这种能力的多样化和职业的差异性将会最终削弱和瓦解人类社会。不过，能有如此创造性和如此专业分工的智能，应当完全有能力设计出充足的手段，来控制和调整因发明创造的快速增长和文化扩张的加快步伐而产生的所有问题。		81:6.30 (910.3) Social, artistic, technical, and industrial specialists will continue to multiply and increase in skill and dexterity. And this diversification of ability and dissimilarity of employment will eventually weaken and disintegrate human society if effective means of co-ordination and co-operation are not developed. But the intelligence which is capable of such inventiveness and such specialization should be wholly competent to devise adequate methods of control and adjustment for all problems resulting from the rapid growth of invention and the accelerated pace of cultural expansion.
81:6.31 (910.4) 11. 找到定位的策略。接下来的社会发展时代，将会体现在日益增长和扩大的专业分类之更加合理有效的协调合作。随着劳力越来越多样化，必须要设计出某种手段来指导个人找到合适的职业。在玉苒厦(Urantia)的开化民族中间，机器并不是造成失业的唯一原因。经济的错综复杂及产业和职业分类的稳步增加，加剧了劳力安置的问题。		81:6.31 (910.4) 11. Place-finding devices. The next age of social development will be embodied in a better and more effective co-operation and co-ordination of ever-increasing and expanding specialization. And as labor more and more diversifies, some technique for directing individuals to suitable employment must be devised. Machinery is not the only cause for unemployment among the civilized peoples of Urantia. Economic complexity and the steady increase of industrial and professional specialism add to the problems of labor placement.
81:6.32 (910.5) 培训人们找工作是不够的；在一个复杂的社会中，还必须要提供找到定位的有效手段。在培训公民获得一种高度专业化的谋生手段之前，他们还应当在一项或多项普通劳动、贸易或职业手段方面受到培训，当他们在其专业工作方面短暂失业时可加以利用。没有任何文明能从长时间积存大量失业人口的状态中存续下去。到时，即便最优秀的公民也会因从公共经费中接受支持而变得心理扭曲、意志消沉。即便是私人的慈善，在长期施给健全的公民时也会变得十分有害。		81:6.32 (910.5) It is not enough to train men for work; in a complex society there must also be provided efficient methods of place finding. Before training citizens in the highly specialized techniques of earning a living, they should be trained in one or more methods of commonplace labor, trades or callings which could be utilized when they were transiently unemployed in their specialized work. No civilization can survive the long-time harboring of large classes of unemployed. In time, even the best of citizens will become distorted and demoralized by accepting support from the public treasury. Even private charity becomes pernicious when long extended to able-bodied citizens.
81:6.33 (910.6) 这样一个高度专业化的社会，将不会乐意接受往昔各民族的古公有制和封建制做法。诚然，许多公共服务可被欣然有益地加以社会化，但受过高等训练且极端专业化的人们，最好能通过某种智能合作的手段而加以管理。现代化的协调和友善管理，将会比旧时更为原始的共产主义手段或基于武力的独裁式管理制度产生更为长久的合作。		81:6.33 (910.6) Such a highly specialized society will not take kindly to the ancient communal and feudal practices of olden peoples. True, many common services can be acceptably and profitably socialized, but highly trained and ultraspecialized human beings can best be managed by some technique of intelligent co-operation. Modernized co-ordination and fraternal regulation will be productive of longer-lived co-operation than will the older and more primitive methods of communism or dictatorial regulative institutions based on force.
81:6.34 (910.7) 12. 合作的意愿。人类社会进步的一大阻碍，是较大的、更为社会化的人类群体与较小的、持相反想法的反社会人类团体之间利益与福祉的冲突，更不用说那些持反社会想法的单个个人了。		81:6.34 (910.7) 12. The willingness to co-operate. One of the great hindrances to the progress of human society is the conflict between the interests and welfare of the larger, more socialized human groups and of the smaller, contrary-minded asocial associations of mankind, not to mention antisocially-minded single individuals.
81:6.35 (910.8) 如果一个民族文明的教育方法和宗教理念无法激起一种高度自觉的爱国主义和民族献身精神，那么它便不会长久持续下去。如果没有这种自觉的爱国主义和文化团结，那么所有民族都会因区域猜忌和地方私利而易于瓦解。		81:6.35 (910.8) No national civilization long endures unless its educational methods and religious ideals inspire a high type of intelligent patriotism and national devotion. Without this sort of intelligent patriotism and cultural solidarity, all nations tend to disintegrate as a result of provincial jealousies and local self-interests.
81:6.36 (911.1) 世界范围文明的保持，有赖于人类学会如何和平友好共处。若没有有效的协调，那么产业文明便会因极度专业化的危险而陷入困境：即单调性、狭隘性及易于滋生猜疑和嫉妒。		81:6.36 (911.1) The maintenance of world-wide civilization is dependent on human beings learning how to live together in peace and fraternity. Without effective co-ordination, industrial civilization is jeopardized by the dangers of ultraspecialization: monotony, narrowness, and the tendency to breed distrust and jealousy.
81:6.37 (911.2) 13. 有效而明智的领导。在文明当中，有很多事情要有赖于一种热忱而有效的负重精神。在抬起一个巨大荷载的过程中，十个人只有在一同 -- 即同时抬起时，才比一个人抬起更有价值。而这种团队精神 -- 即社会合作，有赖于领导。过去和现在的教化文明都是基于公民听从明智而进步的领导者们所带领的智性合作之上；在人类演进到更高的层次之前，文明将会继续有赖于明智而有力的领导。		81:6.37 (911.2) 13. Effective and wise leadership. In civilization much, very much, depends on an enthusiastic and effective load-pulling spirit. Ten men are of little more value than one in lifting a great load unless they lift together—all at the same moment. And such teamwork—social co-operation—is dependent on leadership. The cultural civilizations of the past and the present have been based upon the intelligent co-operation of the citizenry with wise and progressive leaders; and until man evolves to higher levels, civilization will continue to be dependent on wise and vigorous leadership.
81:6.38 (911.3) 高度的文明出自于物质财富、智性高尚、道德价值、社会才智和宇宙洞见的睿智关联。		81:6.38 (911.3) High civilizations are born of the sagacious correlation of material wealth, intellectual greatness, moral worth, social cleverness, and cosmic insight.
81:6.39 (911.4) 14. 社会变革。社会不是某种神性的制度；它是一种充满渐进演化的现象。前进的文明总是在其领导者慢于在社会组织方面作出变革时而受到耽搁，那些变革对于跟上该时代的科学发展是十分必要的。尽管如此，有些事物也不要仅仅因为其古老而受到轻视，也不应因为某个观点新颖而无条件地加以接受。		81:6.39 (911.4) 14. Social changes. Society is not a divine institution; it is a phenomenon of progressive evolution; and advancing civilization is always delayed when its leaders are slow in making those changes in the social organization which are essential to keeping pace with the scientific developments of the age. For all that, things must not be despised just because they are old, neither should an idea be unconditionally embraced just because it is novel and new.
81:6.40 (911.5) 人类应该无畏去试验各种社会机制。但在文化调整方面的这些冒险，总应由那些完全熟悉社会演进历史的人所控制；这些开创者们也总应由那些曾在涉及到的社会或经济领域中有过实际经验的智者所劝谏。没有任何大的社会或经济变革应被贸然尝试。时间对于所有类型的人类调整 -- 无论是物质性的、社会性的还是经济性的，都是必不可少的。只有道德性和灵性的调整可以在一时做出，而即便这些也需要时间的流逝以使其物质性和社会性反响全面运作。在文明由一个层次过渡向另一个层次的关键时期当中，一个民族的理想是其主要支柱和担保。		81:6.40 (911.5) Man should be unafraid to experiment with the mechanisms of society. But always should these adventures in cultural adjustment be controlled by those who are fully conversant with the history of social evolution; and always should these innovators be counseled by the wisdom of those who have had practical experience in the domains of contemplated social or economic experiment. No great social or economic change should be attempted suddenly. Time is essential to all types of human adjustment—physical, social, or economic. Only moral and spiritual adjustments can be made on the spur of the moment, and even these require the passing of time for the full outworking of their material and social repercussions. The ideals of the race are the chief support and assurance during the critical times when civilization is in transit from one level to another.
81:6.41 (911.6) 15. 对过渡期崩溃的预防。社会是一个又一个时代试错的产物；它是人类从动物性层次上升到具有行星地位之人性层次的相继阶段中，从选择性调整和再调整中所存留下来的东西。任一文明在任一时刻的最大危险，是在从过去的既定手段向那些新而更好、但却未经实验的未来作法过渡的时期当中所产生的崩溃威胁。		81:6.41 (911.6) 15. The prevention of transitional breakdown. Society is the offspring of age upon age of trial and error; it is what survived the selective adjustments and readjustments in the successive stages of mankind’s agelong rise from animal to human levels of planetary status. The great danger to any civilization—at any one moment—is the threat of breakdown during the time of transition from the established methods of the past to those new and better, but untried, procedures of the future.
81:6.42 (911.7) 领导阶层对进步来说是至关重要的。智慧、洞见和远见对于各民族的持久生存都是不可缺少的。直到能干的领导阶层开始消失之时，文明才会真正陷入困境。而这种明智领导阶层的人数，从来不会超过人口的百分之一。		81:6.42 (911.7) Leadership is vital to progress. Wisdom, insight, and foresight are indispensable to the endurance of nations. Civilization is never really jeopardized until able leadership begins to vanish. And the quantity of such wise leadership has never exceeded one per cent of the population.
81:6.43 (911.8) 正是经由进化阶梯上的这些梯级，文明才攀升到了那一能引发强有力影响的位置，而那些影响在二十世纪快速扩展的文化当中臻至顶峰。只有依靠对这些精髓的坚持，人类才有望维持其今日的文明，同时为其持续的发展和确定的存续做好铺垫。		81:6.43 (911.8) And it was by these rungs on the evolutionary ladder that civilization climbed to that place where those mighty influences could be initiated which have culminated in the rapidly expanding culture of the twentieth century. And only by adherence to these essentials can man hope to maintain his present-day civilizations while providing for their continued development and certain survival.
81:6.44 (912.1) 这就是自亚当时代以来，世上各个民族创建文明之长期奋斗的梗概。现代文明是这种艰苦发展的最终结果。在印刷术发明之前，进步是相对缓慢的，因为一代人无法如此快速地从其前辈的成就中获益。但现在，人类社会正在所有文明奋进时代所累积势头的推进下一往直前。		81:6.44 (912.1) This is the gist of the long, long struggle of the peoples of earth to establish civilization since the age of Adam. Present-day culture is the net result of this strenuous evolution. Before the discovery of printing, progress was relatively slow since one generation could not so rapidly benefit from the achievements of its predecessors. But now human society is plunging forward under the force of the accumulated momentum of all the ages through which civilization has struggled.
81:6.45 (912.2) [由内巴顿(Nebadon)的一位大天使所提供。]		81:6.45 (912.2) [Sponsored by an Archangel of Nebadon.]