第84篇		Paper 84
婚姻与家庭生活		Marriage and Family Life
84:0.1 (931.1) 物质需要奠定了婚姻，性欲装点了它，宗教认可它并提升了它，国家需要它并规管了它，而在后来的时代中，逐渐演变形成的爱情则开始将婚姻辩解和美化为文明之最有用而又最崇高制度、即家庭的前驱者和缔造者。家庭构建应该成为所有教育努力的核心和本质。		84:0.1 (931.1) MATERIAL necessity founded marriage, sex hunger embellished it, religion sanctioned and exalted it, the state demanded and regulated it, while in later times evolving love is beginning to justify and glorify marriage as the ancestor and creator of civilization’s most useful and sublime institution, the home. And home building should be the center and essence of all educational effort.
84:0.2 (931.2) 交配纯粹是一种伴随不同程度自我满足的自我延续行为；而婚姻、即家庭构建，则在很大程度上是一种自我维持事务，它意味着社会的演进。社会本身即是一个由众多家庭单元组成的聚合结构。个体作为行星因子来说是非常短暂的 -- 只有家庭才是社会进化中的持久代理者。家庭是让文化知识川流不息代代相传的渠道。		84:0.2 (931.2) Mating is purely an act of self-perpetuation associated with varying degrees of self-gratification; marriage, home building, is largely a matter of self-maintenance, and it implies the evolution of society. Society itself is the aggregated structure of family units. Individuals are very temporary as planetary factors—only families are continuing agencies in social evolution. The family is the channel through which the river of culture and knowledge flows from one generation to another.
84:0.3 (931.3) 家庭基本上是一种社会学制度。婚姻则出自于自我维持方面的合作和自我延续方面的合伙，而自我满足方面的要素在很大程度上则是附带性的。尽管如此，家庭确实包含了上述所有这三个必要的人类生存职能，生命的繁衍则使它成为了基本的人类制度，而性则将它与所有其它社会活动区分开来。		84:0.3 (931.3) The home is basically a sociologic institution. Marriage grew out of co-operation in self-maintenance and partnership in self-perpetuation, the element of self-gratification being largely incidental. Nevertheless, the home does embrace all three of the essential functions of human existence, while life propagation makes it the fundamental human institution, and sex sets it off from all other social activities.
1. 原始的配偶结合 ^top		1. Primitive Pair Associations ^top
84:1.1 (931.4) 婚姻并不是建立在性关系之上；它们对于婚姻而言只是附带性的。婚姻并不是原始男人所需要的，他可以任意放纵其性欲，而无须令自身背负妻子、孩子和家庭的责任。		84:1.1 (931.4) Marriage was not founded on sex relations; they were incidental thereto. Marriage was not needed by primitive man, who indulged his sex appetite freely without encumbering himself with the responsibilities of wife, children, and home.
84:1.2 (931.5) 女人，由于对其子女身体和情感上的依恋，依赖于与男人的合作，这促使她进入到婚姻的庇护之中。但却没有任何直接的生理冲动将男人带入婚姻 -- 更不用说将其束缚于其中。令婚姻对男人产生吸引力的不是爱情，而是最先吸引野蛮男人接近女人的食欲，以及与她的孩子们所共享的原始居所。		84:1.2 (931.5) Woman, because of physical and emotional attachment to her offspring, is dependent on co-operation with the male, and this urges her into the sheltering protection of marriage. But no direct biologic urge led man into marriage—much less held him in. It was not love that made marriage attractive to man, but food hunger which first attracted savage man to woman and the primitive shelter shared by her children.
84:1.3 (931.6) 婚姻甚至也不是由于对性关系所形成义务的自觉认识而引起的。原始人不理解性放纵与随后的孩子出生之间有任何关联。人们曾一度普遍相信，一个处女也能怀孕。野蛮人很早便怀有的观念是，婴儿是在灵地形成的；而怀孕则被认为是一个女人的生命被一个灵、一个正在演变的幽灵所进入的结果。饮食和邪眼也被认为能使一个处女或是未婚女子怀孕，而后来许多信仰则将生命之始与呼吸和阳光关联了起来。		84:1.3 (931.6) Marriage was not even brought about by the conscious realization of the obligations of sex relations. Primitive man comprehended no connection between sex indulgence and the subsequent birth of a child. It was once universally believed that a virgin could become pregnant. The savage early conceived the idea that babies were made in spiritland; pregnancy was believed to be the result of a woman’s being entered by a spirit, an evolving ghost. Both diet and the evil eye were also believed to be capable of causing pregnancy in a virgin or unmarried woman, while later beliefs connected the beginnings of life with the breath and with sunlight.
84:1.4 (932.1) 许多早期民族都将幽灵与海洋联系了起来；因此处女在其洗浴习俗方面受到了极大限制；年轻女子更害怕在涨潮的海水中洗浴，而对拥有性关系的害怕则没那么多。畸形儿或早产儿被认为是由于女子粗心洗浴或是恶灵活动而让幼畜进入了她体内。当然，野蛮人会把这类后代于生时扼杀视为平常。		84:1.4 (932.1) Many early peoples associated ghosts with the sea; hence virgins were greatly restricted in their bathing practices; young women were far more afraid of bathing in the sea at high tide than of having sex relations. Deformed or premature babies were regarded as the young of animals which had found their way into a woman’s body as a result of careless bathing or through malevolent spirit activity. Savages, of course, thought nothing of strangling such offspring at birth.
84:1.5 (932.2) 启蒙方面的第一步来自于以下看法，即性关系为怀孕的幽灵进入女人体内打开了通道。人类从此以后便发现，父亲和母亲是创生后代之生命遗传因子的同等贡献者。但就人类生命的起源而论，即使在二十世纪，许多父母仍力图让他们的孩子停留在或多或少的无知当中。		84:1.5 (932.2) The first step in enlightenment came with the belief that sex relations opened up the way for the impregnating ghost to enter the female. Man has since discovered that father and mother are equal contributors of the living inheritance factors which initiate offspring. But even in the twentieth century many parents still endeavor to keep their children in more or less ignorance as to the origin of human life.
84:1.6 (932.3) 一个有些简单的家庭之所以会确保下来，就是由于其繁衍职能蕴含了母子关系这一事实。母爱是本能的；它并不像婚姻那样源于习俗。所有哺乳动物的母爱都是地方宇宙辅助心智之灵的内在赋予，它在强度与热度方面总是与该物种无助婴儿期的时间长度成正比。		84:1.6 (932.3) A family of some simple sort was insured by the fact that the reproductive function entails the mother-child relationship. Mother love is instinctive; it did not originate in the mores as did marriage. All mammalian mother love is the inherent endowment of the adjutant mind-spirits of the local universe and is in strength and devotion always directly proportional to the length of the helpless infancy of the species.
84:1.7 (932.4) 母子关系是天生的、牢固的和本能的，因此也是一种驱使原始女人顺从许多陌生状况而忍受无数艰辛的关系。这种令人叹服的母爱是一种阻碍性情感，在女人与男人的斗争中总是将她置于一种极其不利的位置。即便如此，人类身中的母性本能也并非是压倒性的；它会被雄心抱负、自私自利或宗教信念所挫败。		84:1.7 (932.4) The mother and child relation is natural, strong, and instinctive, and one which, therefore, constrained primitive women to submit to many strange conditions and to endure untold hardships. This compelling mother love is the handicapping emotion which has always placed woman at such a tremendous disadvantage in all her struggles with man. Even at that, maternal instinct in the human species is not overpowering; it may be thwarted by ambition, selfishness, and religious conviction.
84:1.8 (932.5) 尽管母子关系既非婚姻，亦非家庭，但它却是这两者发源的核心所在。当这些暂时性的伙伴关系持续到足够长而能抚育生成的后代时，交配演变中的一个重大进步便出现了，因为那便是家庭的构建。		84:1.8 (932.5) While the mother-child association is neither marriage nor home, it was the nucleus from which both sprang. The great advance in the evolution of mating came when these temporary partnerships lasted long enough to rear the resultant offspring, for that was homemaking.
84:1.9 (932.6) 不管这些早期配偶有多少对立，尽管这种结合十分松散，但存活的机会却因这些男女伙伴关系而得到了极大改善。一对合作的男女，即便撇开家庭和子女不谈，在大多方面要优于两个男人或两个女人。这种两性的配偶改善了生存，也是人类社会的真正开端。劳动的性别分工，也有助于舒适性，增加了幸福感。		84:1.9 (932.6) Regardless of the antagonisms of these early pairs, notwithstanding the looseness of the association, the chances for survival were greatly improved by these male-female partnerships. A man and a woman, co-operating, even aside from family and offspring, are vastly superior in most ways to either two men or two women. This pairing of the sexes enhanced survival and was the very beginning of human society. The sex division of labor also made for comfort and increased happiness.
2. 早期的母系家族 ^top		2. The Early Mother-Family ^top
84:2.1 (932.7) 女人的周期性出血及其分娩时的进一步失血，很早便令人想到血是孩子的创造者（甚至是灵魂的依托），从而产生了人类关系中的血缘纽带观念。在早期时代，所有的后代都按女方家系来数算，那是唯一能完全确定的传承之一部分。		84:2.1 (932.7) The woman’s periodic hemorrhage and her further loss of blood at childbirth early suggested blood as the creator of the child (even as the seat of the soul) and gave origin to the blood-bond concept of human relationships. In early times all descent was reckoned in the female line, that being the only part of inheritance which was at all certain.
84:2.2 (932.8) 源于母子本能性生物血缘纽带的原始家族，无疑是一种母系家族；许多部落长久以来都坚持这种安排。母系家族是从群落中的集体婚姻阶段到后来一夫多妻和一夫一妻制父系家族改善了的家庭生活中间唯一可能的过渡。母系家族是天然性、生物性的；而父系家族则是社会性、经济性和政治性的。北美红种人中间母系家族的存留，是其它方面极为进步的易洛魁人从未形成一个真正国家的主要原因之一。		84:2.2 (932.8) The primitive family, growing out of the instinctive biologic blood bond of mother and child, was inevitably a mother-family; and many tribes long held to this arrangement. The mother-family was the only possible transition from the stage of group marriage in the horde to the later and improved home life of the polygamous and monogamous father-families. The mother-family was natural and biologic; the father-family is social, economic, and political. The persistence of the mother-family among the North American red men is one of the chief reasons why the otherwise progressive Iroquois never became a real state.
84:2.3 (933.1) 在母系家族习俗下，妻子的母亲在家族中拥有几近最高的权威；即便是妻子的兄弟及其子女也在家族监管方面比丈夫更为活跃。父亲还时常因其自身子女而改名。		84:2.3 (933.1) Under the mother-family mores the wife’s mother enjoyed virtually supreme authority in the home; even the wife’s brothers and their sons were more active in family supervision than was the husband. Fathers were often renamed after their own children.
84:2.4 (933.2) 最早的民族很少将功劳归功于父亲，而是将孩子视为完全来自于母亲。他们认为，作为结合的结果孩子肖似父亲，或是他们以此方式被“标记”，是因为母亲希望他们长得像父亲。后来，当从母系家族转到了父系家族时，父亲则把生孩子的全部功劳归于自己了，许多对于孕妇的禁忌随后也被扩展到了包括其丈夫在内。在分娩期到来时，要做父亲的也停止了工作，分娩时他会与妻子一起躺在床上，一直休息三到八天。妻子可能第二天就得起来从事苦工，但丈夫却可以留在床上接受祝贺；所有这一切都是早期的习俗，旨在确立父亲对孩子的权利。		84:2.4 (933.2) The earliest races gave little credit to the father, looking upon the child as coming altogether from the mother. They believed that children resembled the father as a result of association, or that they were “marked” in this manner because the mother desired them to look like the father. Later on, when the switch came from the mother-family to the father-family, the father took all credit for the child, and many of the taboos on a pregnant woman were subsequently extended to include her husband. The prospective father ceased work as the time of delivery approached, and at childbirth he went to bed, along with the wife, remaining at rest from three to eight days. The wife might arise the next day and engage in hard labor, but the husband remained in bed to receive congratulations; this was all a part of the early mores designed to establish the father’s right to the child.
84:2.5 (933.3) 起先的习俗是让男人去到他妻子的部族中，但在后来时期，在由男人支付或算好新娘费后，他可以将妻子和孩子带回他自己的部族中。从母系家族向父系家族的过渡，解释了对某些类型的堂兄妹婚姻否则毫无意义的禁止，同时其他同等血亲的婚姻却得到了许可。		84:2.5 (933.3) At first, it was the custom for the man to go to his wife’s people, but in later times, after a man had paid or worked out the bride price, he could take his wife and children back to his own people. The transition from the mother-family to the father-family explains the otherwise meaningless prohibitions of some types of cousin marriages while others of equal kinship are approved.
84:2.6 (933.4) 随着狩猎者习俗的消退，当放牧给予了男人对主食供应的控制时，母系家族便加速消亡了。它之所以失败了，仅是因为它无法成功与更新的父系家族相竞争。母方男性亲戚所被赋予的权力无法与集中在丈夫兼父方手中的权力一较高下。女人无法胜任生养孩子和施加持续权威及渐增家权这些结合在一起的工作。即将到来的偷妻及后来的买妻，也加快了母系家族的消亡。		84:2.6 (933.4) With the passing of the hunter mores, when herding gave man control of the chief food supply, the mother-family came to a speedy end. It failed simply because it could not successfully compete with the newer father-family. Power lodged with the male relatives of the mother could not compete with power concentrated in the husband-father. Woman was not equal to the combined tasks of childbearing and of exercising continuous authority and increasing domestic power. The oncoming of wife stealing and later wife purchase hastened the passing of the mother-family.
84:2.7 (933.5) 从母系家族到父系家族的巨大转变，是由人类所曾实施的最激进、最彻底的根本转变调整之一。这一转变立时导致了更伟大的社会表达和改善了的家庭探险。		84:2.7 (933.5) The stupendous change from the mother-family to the father-family is one of the most radical and complete right-about-face adjustments ever executed by the human race. This change led at once to greater social expression and increased family adventure.
3. 父亲主导下的家庭 ^top		3. The Family Under Father Dominance ^top
84:3.1 (933.6) 或许是母性的本能将女人带入了婚姻，但实际上迫使她留在婚姻之中的，却是男人的优势，加上习俗的影响。放牧生活易于形成一种新的习俗体系，即家长制类型的家庭生活；而处在牧人及早期农业习俗下的家庭团结之基，则是父亲无可置疑、恣意专断的权威。所有社会，不管是民族性的还是家族性的，都经历过一种家长制的专权阶段。		84:3.1 (933.6) It may be that the instinct of motherhood led woman into marriage, but it was man’s superior strength, together with the influence of the mores, that virtually compelled her to remain in wedlock. Pastoral living tended to create a new system of mores, the patriarchal type of family life; and the basis of family unity under the herder and early agricultural mores was the unquestioned and arbitrary authority of the father. All society, whether national or familial, passed through the stage of the autocratic authority of a patriarchal order.
84:3.2 (934.1) 在旧约时代期间对女性的缺乏礼貌，是对牧人习俗的一种真实反映。希伯来人的族长都是牧人，正如以下这句话所见证的那样，“上主是我的牧人。”		84:3.2 (934.1) The scant courtesy paid womankind during the Old Testament era is a true reflection of the mores of the herdsmen. The Hebrew patriarchs were all herdsmen, as is witnessed by the saying, “The Lord is my Shepherd.”
84:3.3 (934.2) 但在过往时代当中，男人对女人的不屑一顾，不只怪他，还要怪女人自身。她未能在原始时代获得社会认可，是因为她未能在紧急情况下发挥作用；她不是一个引人注目或是临危不惧的英雄。母性在生存斗争中是一种明显的不利条件；母爱使女人在部族防卫中处于不利地位。		84:3.3 (934.2) But man was no more to blame for his low opinion of woman during past ages than was woman herself. She failed to get social recognition during primitive times because she did not function in an emergency; she was not a spectacular or crisis hero. Maternity was a distinct disability in the existence struggle; mother love handicapped women in the tribal defense.
84:3.4 (934.3) 原始女人因其对男人恃勇好斗和雄浑有力的钦佩赞许，也造成了她们对男人的依赖感。这种对勇士的颂扬，抬升了男性的自我意识，同时也同样压抑了女性的自我意识，令她更为依赖；一套军装仍会强有力地激起女性的情感。		84:3.4 (934.3) Primitive women also unintentionally created their dependence on the male by their admiration and applause for his pugnacity and virility. This exaltation of the warrior elevated the male ego while it equally depressed that of the female and made her more dependent; a military uniform still mightily stirs the feminine emotions.
84:3.5 (934.4) 在一些较为先进的民族当中，女人并不像男人那样高大强壮。因此，作为弱者的女人，变得更为机智圆滑；她很早就学会了利用自己的性魅力。她变得比男人更为警觉和谨慎，虽然略微少了点深沉。男人在战场上和狩猎中是女人的上司；但在家中，女人通常能驾驭哪怕是最粗野的男人。		84:3.5 (934.4) Among the more advanced races, women are not so large or so strong as men. Woman, being the weaker, therefore became the more tactful; she early learned to trade upon her sex charms. She became more alert and conservative than man, though slightly less profound. Man was woman’s superior on the battlefield and in the hunt; but at home woman has usually outgeneraled even the most primitive of men.
84:3.6 (934.5) 牧人指靠其畜群为食，但在这些放牧时代期间，女人却仍然必须要提供蔬菜类食物。原始男人有意避开了土地；它太过平静，太没冒险性。还有一种古老的迷信认为女人能种植出更好的作物；她们是母亲。在今天的许多落后部落中，男人还烹调肉食，女人则烹调蔬菜，当澳大利亚的原始部落行进时，女人从不袭击猎物，而男人则不会弯腰挖根茎。		84:3.6 (934.5) The herdsman looked to his flocks for sustenance, but throughout these pastoral ages woman must still provide the vegetable food. Primitive man shunned the soil; it was altogether too peaceful, too unadventuresome. There was also an old superstition that women could raise better plants; they were mothers. In many backward tribes today, the men cook the meat, the women the vegetables, and when the primitive tribes of Australia are on the march, the women never attack game, while a man would not stoop to dig a root.
84:3.7 (934.6) 女人总是要干活；至少直到现代以来，女性一直是真正的生产者。男人通常会选择更容易的途径，这种不平等性贯穿于人类的整个历史当中。女人始终是负担的承载者，维持家庭财产并照顾孩子，从而让男人空出双手去打仗或狩猎。		84:3.7 (934.6) Woman has always had to work; at least right up to modern times the female has been a real producer. Man has usually chosen the easier path, and this inequality has existed throughout the entire history of the human race. Woman has always been the burden bearer, carrying the family property and tending the children, thus leaving the man’s hands free for fighting or hunting.
84:3.8 (934.7) 当男人同意去耕种土地，同意去做以前被认为是女人所做的工作时，女人的第一次解放到来了。当男俘虏不再被杀死，而是沦为农耕者而被奴役时，那是向前的一大步。这带来了女人的解放，这样她可以投入更多时间去操持家务和教养孩子。		84:3.8 (934.7) Woman’s first liberation came when man consented to till the soil, consented to do what had theretofore been regarded as woman’s work. It was a great step forward when male captives were no longer killed but were enslaved as agriculturists. This brought about the liberation of woman so that she could devote more time to homemaking and child culture.
84:3.9 (934.8) 为幼儿提供畜奶导致了婴儿更早的断奶，从而导致了母亲可以生养更多的孩子，由此缓解了她们时常暂时的不育，而牛奶和羊奶的使用又极大地降低了婴儿死亡率。在畜牧阶段的社会之前，母亲通常给孩子喂奶到四五岁。		84:3.9 (934.8) The provision of milk for the young led to earlier weaning of babies, hence to the bearing of more children by the mothers thus relieved of their sometimes temporary barrenness, while the use of cow’s milk and goat’s milk greatly reduced infant mortality. Before the herding stage of society, mothers used to nurse their babies until they were four and five years old.
84:3.10 (934.9) 逐渐减少的原始战事，极大缩减了两性劳动分工之间的差异。但女人仍然必须要做实际工作，而男人则会尽巡逻之职。所有营地和村庄日夜都需要有人守护，不过即便这一任务也因狗的驯化而得以减轻了。总的来说，农业的到来增强了女人的威望和社会地位；至少在男人自身转为农耕者之前，情况是如此。男人一旦从事土地耕种，随即而来的便是农耕方式上的巨大改善，并往下一直延伸到相继的世代。在狩猎和战争中，男人学会了组织的价值，他将这些手段引入到了产业当中，并在后来接手女人的大多工作时，极大改善了她松散的劳作方式。		84:3.10 (934.9) Decreasing primitive warfare greatly lessened the disparity between the division of labor based on sex. But women still had to do the real work while men did picket duty. No camp or village could be left unguarded day or night, but even this task was alleviated by the domestication of the dog. In general, the coming of agriculture has enhanced woman’s prestige and social standing; at least this was true up to the time man himself turned agriculturist. And as soon as man addressed himself to the tilling of the soil, there immediately ensued great improvement in methods of agriculture, extending on down through successive generations. In hunting and war man had learned the value of organization, and he introduced these techniques into industry and later, when taking over much of woman’s work, greatly improved on her loose methods of labor.
4. 早期社会中女人的地位 ^top		4. Woman’s Status in Early Society ^top
84:4.1 (935.1) 一般来说，在任何时代当中，女人的地位都是对婚姻这一社会制度之演变进程的一种公平性准则，而婚姻进程本身则是记录人类文明进步的一种相当精确的标准。		84:4.1 (935.1) Generally speaking, during any age woman’s status is a fair criterion of the evolutionary progress of marriage as a social institution, while the progress of marriage itself is a reasonably accurate gauge registering the advances of human civilization.
84:4.2 (935.2) 女人的地位一直是一种社会悖论；她曾一直是男人的精明管家；她曾一直利用男人较强的性冲动来获取自己的利益、获得自身的提升。通过巧妙地利用性魅力，她通常能够对男人施加主导权，即便在被他持为可怜的奴隶时。		84:4.2 (935.2) Woman’s status has always been a social paradox; she has always been a shrewd manager of men; she has always capitalized man’s stronger sex urge for her own interests and to her own advancement. By trading subtly upon her sex charms, she has often been able to exercise dominant power over man, even when held by him in abject slavery.
84:4.3 (935.3) 早期的女人对于男人来说，不是朋友、爱人、情人和伴侣，而是一件财物、一个仆人或奴隶，后来则变成一个治家伙伴、玩物和生养孩子者。尽管如此，合适而满意的性关系却总是牵涉到女人的选择与配合要素，这一直对聪明女人的即时个人地位给予了相当大的影响，不管其性别的社会地位如何。但女人始终被迫借助于精明以努力减轻其束缚的事实，并未缓解男人的不信任和猜疑。		84:4.3 (935.3) Early woman was not to man a friend, sweetheart, lover, and partner but rather a piece of property, a servant or slave and, later on, an economic partner, plaything, and childbearer. Nonetheless, proper and satisfactory sex relations have always involved the element of choice and co-operation by woman, and this has always given intelligent women considerable influence over their immediate and personal standing, regardless of their social position as a sex. But man’s distrust and suspicion were not helped by the fact that women were all along compelled to resort to shrewdness in the effort to alleviate their bondage.
84:4.4 (935.4) 两性在理解彼此方面，有着极大的困难。男人发现很难去理解女人，若不是怀着猜疑和轻视，便是怀着一种夹杂着莫名不信任与狂热迷恋的奇特情感来看待她。许多部落和种族的传说，都将麻烦归于夏娃、潘多拉或某个其他女性代表。这些叙述总是受到歪曲，为了让它看起来是女人将邪恶带到了男人身上；所有这一切都表明了对女人的一度普遍不信任。在拥护独身祭司职位所列出的诸多理由中，主要的一个就是女人的卑贱性。而大多数所谓巫师是女人的事实，并未改善女性的古时声誉。		84:4.4 (935.4) The sexes have had great difficulty in understanding each other. Man found it hard to understand woman, regarding her with a strange mixture of ignorant mistrust and fearful fascination, if not with suspicion and contempt. Many tribal and racial traditions relegate trouble to Eve, Pandora, or some other representative of womankind. These narratives were always distorted so as to make it appear that the woman brought evil upon man; and all this indicates the onetime universal distrust of woman. Among the reasons cited in support of a celibate priesthood, the chief was the baseness of woman. The fact that most supposed witches were women did not improve the olden reputation of the sex.
84:4.5 (935.5) 男人长期以来都将女人视为很怪异，甚至不正常。他们甚至认为女人没有灵魂；因此她们不应有名字。在早期时代当中，与一个女人第一次发生性关系存有极大的恐惧；因此让祭司与处女发生初次交合变成了一种习俗。甚至连女人的身影也被认为是危险的。		84:4.5 (935.5) Men have long regarded women as peculiar, even abnormal. They have even believed that women did not have souls; therefore were they denied names. During early times there existed great fear of the first sex relation with a woman; hence it became the custom for a priest to have initial intercourse with a virgin. Even a woman’s shadow was thought to be dangerous.
84:4.6 (935.6) 分娩曾被广泛视为会使女人变得危险和肮脏。许多部落习俗都规定，一个母亲在生下孩子后必须要经过大量的净化仪式。除了在那些丈夫也参与分娩的族群当中以外，待产的女人都会受到回避，自己独处。古代的人甚至避免将一个孩子生在房中。最终，年老的女人获许去照料分娩期的母亲，而这种做法就产生了助产行业。在分娩期间，会说许多蠢话，做许多蠢事，以尽力促进分娩。用圣水喷洒新生婴儿以防止幽灵干扰，也是一种习俗。		84:4.6 (935.6) Childbearing was once generally looked upon as rendering a woman dangerous and unclean. And many tribal mores decreed that a mother must undergo extensive purification ceremonies subsequent to the birth of a child. Except among those groups where the husband participated in the lying-in, the expectant mother was shunned, left alone. The ancients even avoided having a child born in the house. Finally, the old women were permitted to attend the mother during labor, and this practice gave origin to the profession of midwifery. During labor, scores of foolish things were said and done in an effort to facilitate delivery. It was the custom to sprinkle the newborn with holy water to prevent ghost interference.
84:4.7 (935.7) 在未混合的部落中间，分娩相对容易，只占用两三个小时；而在混合种族中间却并非如此容易。如果一个女人死于分娩，尤其在双胞胎分娩期间，那么人们会认为她有了与幽灵通奸的过错。后来，更高等的部落将死于分娩视为天意；这样的母亲被视为献身于一项高尚的事业。		84:4.7 (935.7) Among the unmixed tribes, childbirth was comparatively easy, occupying only two or three hours; it is seldom so easy among the mixed races. If a woman died in childbirth, especially during the delivery of twins, she was believed to have been guilty of spirit adultery. Later on, the higher tribes looked upon death in childbirth as the will of heaven; such mothers were regarded as having perished in a noble cause.
84:4.8 (936.1) 女人在其衣着和身体暴露方面所谓的端庄，源于月经期被人看破时的极度恐惧。由此而被察觉是一项重罪，即违犯了禁忌。在古时习俗下，每个女人，从青春期到生育期结束，每个月都有一整周要经受与家庭和社会的完全隔离。她可能触摸过、坐过或躺过的每样东西，都被“弄脏”了。暴打一个经期过后的女孩是长久以来的习俗，为的是将邪灵驱赶出她的身体。但当女人过了生育年龄之后，她通常会受到更体贴的对待，被赋予更多的权利和特权。鉴于这一切，女人受轻视也就不足为奇了。希腊人甚至把来月经的女人视为污秽的三大原因之一，另外两大原因是猪肉和大蒜。		84:4.8 (936.1) The so-called modesty of women respecting their clothing and the exposure of the person grew out of the deadly fear of being observed at the time of a menstrual period. To be thus detected was a grievous sin, the violation of a taboo. Under the mores of olden times, every woman, from adolescence to the end of the childbearing period, was subjected to complete family and social quarantine one full week each month. Everything she might touch, sit upon, or lie upon was “defiled.” It was for long the custom to brutally beat a girl after each monthly period in an effort to drive the evil spirit out of her body. But when a woman passed beyond the childbearing age, she was usually treated more considerately, being accorded more rights and privileges. In view of all this it was not strange that women were looked down upon. Even the Greeks held the menstruating woman as one of the three great causes of defilement, the other two being pork and garlic.
84:4.9 (936.2) 不管这些古时的观念有多么愚蠢，它们也有过一些好的作用，因为它们给了那些劳累过度的女性，至少在年轻时每月一周的满意休息和有益沉思。她们由此能够使其心计变得更加敏锐，好在其余时间里去应付她们的男性同伴们。女人的这种隔离也防止了男人过度的性放纵，从而间接导致了人口的限制和自我控制的改善。		84:4.9 (936.2) However foolish these olden notions were, they did some good since they gave overworked females, at least when young, one week each month for welcome rest and profitable meditation. Thus could they sharpen their wits for dealing with their male associates the rest of the time. This quarantine of women also protected men from over-sex indulgence, thereby indirectly contributing to the restriction of population and to the enhancement of self-control.
84:4.10 (936.3) 当一个男人被拒绝了随意杀妻的权利时，一个巨大的进步便形成了。同样，当一个女人可拥有结婚礼物时，这也是一种进步。后来，她获得了拥有、控制甚至处置财产的合法权利，但她长久以来却都被剥夺了在教会或国家事务中担任职务的权利。女人或多或少总是被当作财产来对待，一直到公元二十世纪期间。她仍未从男人控制下的隐退状态中，获得世界范围的自由。即便在先进的民族中间，男人保护女人的企图一直是一种心照不宣的优越感主张。		84:4.10 (936.3) A great advance was made when a man was denied the right to kill his wife at will. Likewise, it was a forward step when a woman could own the wedding gifts. Later, she gained the legal right to own, control, and even dispose of property, but she was long deprived of the right to hold office in either church or state. Woman has always been treated more or less as property, right up to and in the twentieth century after Christ. She has not yet gained world-wide freedom from seclusion under man’s control. Even among advanced peoples, man’s attempt to protect woman has always been a tacit assertion of superiority.
84:4.11 (936.4) 但原始女人却并不像其更为近来获得解放的姐妹们习惯去做的那样怜悯自己。她们毕竟还是相当怡然自得的；她们并未敢于预想一种更好的或是不同的生存方式。		84:4.11 (936.4) But primitive women did not pity themselves as their more recently liberated sisters are wont to do. They were, after all, fairly happy and contented; they did not dare to envision a better or different mode of existence.
5. 渐进习俗下的女人 ^top		5. Woman Under the Developing Mores ^top
84:5.1 (936.5) 在自我延续方面，女人是男人的对等者，但在自我维持的伙伴关系方面，她却在一种明显不利的地位下苦干着，只有依靠渐进文明的开明习俗和男人渐增的后天公平感，对受强迫母性的这种障碍才会得到补偿。		84:5.1 (936.5) In self-perpetuation woman is man’s equal, but in the partnership of self-maintenance she labors at a decided disadvantage, and this handicap of enforced maternity can only be compensated by the enlightened mores of advancing civilization and by man’s increasing sense of acquired fairness.
84:5.2 (936.6) 随着社会演进，性准则在女人中间提得更高了，因为她们从违反性习俗的后果中遭受了更多痛苦。男人的性准则却作为文明所要求的那种纯粹公正感的结果，仅在缓慢提升着。天性对公正一无所知 -- 这使得女人本身要忍受分娩的剧痛。		84:5.2 (936.6) As society evolved, the sex standards rose higher among women because they suffered more from the consequences of the transgression of the sex mores. Man’s sex standards are only tardily improving as a result of the sheer sense of that fairness which civilization demands. Nature knows nothing of fairness—makes woman alone suffer the pangs of childbirth.
84:5.3 (936.7) 现代的性别平等观念对于一个不断扩展的文明来说是美好而值得的，但它却不存在于天性之中。当强权即是公理时，男人在女人头上作威作福；当更多的公平、和平与公正盛行时，她才逐渐从奴役和卑微中解脱出来。女人的社会地位，通常与各民族或各时代的黩武主义程度呈反向变化。		84:5.3 (936.7) The modern idea of sex equality is beautiful and worthy of an expanding civilization, but it is not found in nature. When might is right, man lords it over woman; when more justice, peace, and fairness prevail, she gradually emerges from slavery and obscurity. Woman’s social position has generally varied inversely with the degree of militarism in any nation or age.
84:5.4 (937.1) 但男人并非有意识或是故意要攫取女人的权利 ，而后又逐渐不情愿地将它们归还给她；所有这一切都是社会演变中一种无意识、无计划的情节。当女人享受额外权利的时代真正到来时，她们就会获得它们，而一切并不管男人的自觉态度如何。习俗缓慢而又稳步地改变着，从而为那些变成持久文明演进之一部分的社会调整做好了准备。逐渐进步的习俗慢慢为女性提供了越来越好的待遇。那些坚持虐待她们的族群，并不会存续下来。		84:5.4 (937.1) But man did not consciously nor intentionally seize woman’s rights and then gradually and grudgingly give them back to her; all this was an unconscious and unplanned episode of social evolution. When the time really came for woman to enjoy added rights, she got them, and all quite regardless of man’s conscious attitude. Slowly but surely the mores change so as to provide for those social adjustments which are a part of the persistent evolution of civilization. The advancing mores slowly provided increasingly better treatment for females; those tribes which persisted in cruelty to them did not survive.
84:5.5 (937.2) 亚当族人和诺德族人给予了女人越来越多的认可，那些受到安德族人影响的族群，也渐趋受到了有关女人在社会中地位的伊甸园教义之影响。		84:5.5 (937.2) The Adamites and Nodites accorded women increased recognition, and those groups which were influenced by the migrating Andites have tended to be influenced by the Edenic teachings regarding women’s place in society.
84:5.6 (937.3) 早期的中国人和希腊人，比大多周围民族对待女人要好很多。但希伯来人却极不信任她们。在西方，女人在附属于基督教的圣保罗教义下经历了一段艰难的攀爬，尽管基督教确曾通过将更为严格的性义务强加到男人身上而推进了这一习俗。女人的地位在伊斯兰教附加到她身上的特有贬黜下，简直可以说是无望的。在其它几个东方宗教的教义下，她的地位更糟。		84:5.6 (937.3) The early Chinese and the Greeks treated women better than did most surrounding peoples. But the Hebrews were exceedingly distrustful of them. In the Occident woman has had a difficult climb under the Pauline doctrines which became attached to Christianity, although Christianity did advance the mores by imposing more stringent sex obligations upon man. Woman’s estate is little short of hopeless under the peculiar degradation which attaches to her in Mohammedanism, and she fares even worse under the teachings of several other Oriental religions.
84:5.7 (937.4) 科学，而非宗教，真正解放了女人；正是现代工厂在很大程度上将她从家庭的禁闭中解放了出来。在新的维生机制中，男人的体能不再是一种至关重要的要素；科学如此改变了生活条件，以致男人能力不再那样优于女人能力。		84:5.7 (937.4) Science, not religion, really emancipated woman; it was the modern factory which largely set her free from the confines of the home. Man’s physical abilities became no longer a vital essential in the new maintenance mechanism; science so changed the conditions of living that man power was no longer so superior to woman power.
84:5.8 (937.5) 这些改变易于使女人从家务奴役中解放出来，并带来了她地位的如此一种改进，以致她此时享有一种几近与男子同等程度的个人自由和性决定权。从前一个女人的价值在于她生产食物的能力，但发明和财富已令她能开创出一个可发挥其作用的新世界 -- 即展现其优雅和魅力的领域。由此，产业为女人的社会和经济解放赢得了一场不知不觉的非计划斗争。再次地，进化成功完成了即便是启示都没能完成的事情。		84:5.8 (937.5) These changes have tended toward woman’s liberation from domestic slavery and have brought about such a modification of her status that she now enjoys a degree of personal liberty and sex determination that practically equals man’s. Once a woman’s value consisted in her food-producing ability, but invention and wealth have enabled her to create a new world in which to function—spheres of grace and charm. Thus has industry won its unconscious and unintended fight for woman’s social and economic emancipation. And again has evolution succeeded in doing what even revelation failed to accomplish.
84:5.9 (937.6) 开明民族对于过去支配女人社会地位的不公平习俗的反应确实摇摆不定。在产业化的民族中间，她获得了几近所有的权利，并享有很多义务的豁免权，例如兵役。生存斗争中的每一次缓和都有助于女人的解放，她也直接受益于迈向一夫一妻制的每一次进步。在渐进的社会演变中，弱者总是在每一次的习俗调整中取得不相称的收益。		84:5.9 (937.6) The reaction of enlightened peoples from the inequitable mores governing woman’s place in society has indeed been pendulumlike in its extremeness. Among industrialized races she has received almost all rights and enjoys exemption from many obligations, such as military service. Every easement of the struggle for existence has redounded to the liberation of woman, and she has directly benefited from every advance toward monogamy. The weaker always makes disproportionate gains in every adjustment of the mores in the progressive evolution of society.
84:5.10 (937.7) 在配偶婚姻的理念中，女人最终赢得了认可、尊严、独立、平等和教育；但她会证实配得上所有这一切新的、前所未有的成就吗？现代女人会对这种伟大的社会解放成就报以怠惰、冷漠、厌烦和不信吗？在二十世纪的今天，女人正在经受其长期世间生存中的关键考验！		84:5.10 (937.7) In the ideals of pair marriage, woman has finally won recognition, dignity, independence, equality, and education; but will she prove worthy of all this new and unprecedented accomplishment? Will modern woman respond to this great achievement of social liberation with idleness, indifference, barrenness, and infidelity? Today, in the twentieth century, woman is undergoing the crucial test of her long world existence!
84:5.11 (938.1) 女人在种族繁衍方面是男人的平等伙伴，因此在种族进化的发展方面也一样重要。正因这样，进化已渐趋致力于女人权利的实现。但女人的权利决不是男人的权利。女人无法靠男人的权利而兴盛，正如男人无法靠女人的权利而昌盛一样。		84:5.11 (938.1) Woman is man’s equal partner in race reproduction, hence just as important in the unfolding of racial evolution; therefore has evolution increasingly worked toward the realization of women’s rights. But women’s rights are by no means men’s rights. Woman cannot thrive on man’s rights any more than man can prosper on woman’s rights.
84:5.12 (938.2) 每一性别都有其自身独特的生存领域，外加那一领域中其自身的权利。如果女人实在渴望享有男人的所有权利，那么或早或迟，冷酷无情的竞争必将会取代那种殷勤有礼和特殊照顾，而这一切正是许多女人现在享受的，也是她们近来刚从男人那儿赢得的。		84:5.12 (938.2) Each sex has its own distinctive sphere of existence, together with its own rights within that sphere. If woman aspires literally to enjoy all of man’s rights, then, sooner or later, pitiless and emotionless competition will certainly replace that chivalry and special consideration which many women now enjoy, and which they have so recently won from men.
84:5.13 (938.3) 文明永远无法消除两性之间的行为鸿沟。世代以来习俗改变了，但本能却从未改变。与生俱来的母爱将永远不会允许解放了的女人在产业方面成为男人的可怕对手。每一性别将永远在其各自领域中保持霸权，这些领域是由生理差异和心理差异所决定的。		84:5.13 (938.3) Civilization never can obliterate the behavior gulf between the sexes. From age to age the mores change, but instinct never. Innate maternal affection will never permit emancipated woman to become man’s serious rival in industry. Forever each sex will remain supreme in its own domain, domains determined by biologic differentiation and by mental dissimilarity.
84:5.14 (938.4) 每一性别总是会拥有其自身的特殊领域，虽然它们也会不时重叠。只是在社交上，男人和女人才会平等竞争。		84:5.14 (938.4) Each sex will always have its own special sphere, albeit they will ever and anon overlap. Only socially will men and women compete on equal terms.
6. 男人和女人的合伙 ^top		6. The Partnership of Man and Woman ^top
84:6.1 (938.5) 生殖冲动不断将男人和女人带到一起进行自我延续，但它本身并不会确保他们以相互合作 -- 即创建一个家庭的方式留在一起。		84:6.1 (938.5) The reproductive urge unfailingly brings men and women together for self-perpetuation but, alone, does not insure their remaining together in mutual co-operation—the founding of a home.
84:6.2 (938.6) 每种成功的人类制度都包含了个人利益的诸多对立，它们被调适到了实际可行的和谐状态，家庭构建也不例外。婚姻，即家庭构建的基础，是对那种对立性合作的最高表现，这种合作常常表现了自然和社会诸多往来的特征。冲突是不可避免的。交配是与生俱来的；它是自然的。但婚姻却并不是生物学意义上的；它是社会学意义上的。激情确保了男女会来到一起，但稍弱的父母本能和社会习俗则将他们维系在了一起。		84:6.2 (938.6) Every successful human institution embraces antagonisms of personal interest which have been adjusted to practical working harmony, and homemaking is no exception. Marriage, the basis of home building, is the highest manifestation of that antagonistic co-operation which so often characterizes the contacts of nature and society. The conflict is inevitable. Mating is inherent; it is natural. But marriage is not biologic; it is sociologic. Passion insures that man and woman will come together, but the weaker parental instinct and the social mores hold them together.
84:6.3 (938.7) 实际上，可以把男性和女性视为以紧密结合方式生活在一起的同一物种的两个不同变种。他们的诸多观点和整个一生的反应在本质上是完全不同的；他们完全无法对彼此产生充分而真实的理解。两性之间的彻底理解是不可能达到的。		84:6.3 (938.7) Male and female are, practically regarded, two distinct varieties of the same species living in close and intimate association. Their viewpoints and entire life reactions are essentially different; they are wholly incapable of full and real comprehension of each other. Complete understanding between the sexes is not attainable.
84:6.4 (938.8) 女人似乎比男人拥有更多直觉，但她们也看起来有点缺乏逻辑。然而，女人却一直是人类道德标准的承载者和灵性引导者。晃动摇篮的手，还会与命运结有深交。		84:6.4 (938.8) Women seem to have more intuition than men, but they also appear to be somewhat less logical. Woman, however, has always been the moral standard-bearer and the spiritual leader of mankind. The hand that rocks the cradle still fraternizes with destiny.
84:6.5 (938.9) 男女间天性、反应、观点和思维的差异，完全不足为虑，无论是从个人角度还是从集体角度而言，都应被视为对人类是极为有益的。许多类宇宙受造物都是以双重面向的人格显现方式受造的。在凡人、物质性之子和半绝限者中间，这种差异被描述为男性和女性；在炽天使、小天使和灵质性友伴中间，它被命名为主动进取型和被动隐退型。这种双重性结合极大地增加了多功能性，克服了内在的局限性，正如天堂-哈沃纳(Havona)系统中的某些三位联合性组合一样。		84:6.5 (938.9) The differences of nature, reaction, viewpoint, and thinking between men and women, far from occasioning concern, should be regarded as highly beneficial to mankind, both individually and collectively. Many orders of universe creatures are created in dual phases of personality manifestation. Among mortals, Material Sons, and midsoniters, this difference is described as male and female; among seraphim, cherubim, and Morontia Companions, it has been denominated positive or aggressive and negative or retiring. Such dual associations greatly multiply versatility and overcome inherent limitations, even as do certain triune associations in the Paradise-Havona system.
84:6.6 (939.1) 男人和女人不仅在其凡世性生涯中需要彼此，而且在其灵质性和属灵性生涯中也需要彼此。男性和女性间观点方面的差异甚至会持续到第一生以外，并会一直贯穿于地方宇宙和超级宇宙的扬升生涯当中。甚至在哈沃纳(Havona)当中，曾经是男人和女人的朝圣者们仍将在天堂扬升中相互帮助。甚至在终局性团队中，受造物也决不会嬗变到消除了人类称之为男性和女性的人格倾向；人类的这两个基本变种将会一直持续吸引、激励、鼓舞和协助彼此；他们将会一直相互依存、相互合作来解决复杂的宇宙问题，克服多样的宇宙困难。		84:6.6 (939.1) Men and women need each other in their morontial and spiritual as well as in their mortal careers. The differences in viewpoint between male and female persist even beyond the first life and throughout the local and superuniverse ascensions. And even in Havona, the pilgrims who were once men and women will still be aiding each other in the Paradise ascent. Never, even in the Corps of the Finality, will the creature metamorphose so far as to obliterate the personality trends that humans call male and female; always will these two basic variations of humankind continue to intrigue, stimulate, encourage, and assist each other; always will they be mutually dependent on co-operation in the solution of perplexing universe problems and in the overcoming of manifold cosmic difficulties.
84:6.7 (939.2) 尽管两性永远无法指望充分理解彼此，但他们却是有效互补的，虽然合作经常或多或少有个人对立，但它却能够维持和再造社会。婚姻是一种旨在调解两性差异、同时引发文明延续和确保种族繁衍的制度。		84:6.7 (939.2) While the sexes never can hope fully to understand each other, they are effectively complementary, and though co-operation is often more or less personally antagonistic, it is capable of maintaining and reproducing society. Marriage is an institution designed to compose sex differences, meanwhile effecting the continuation of civilization and insuring the reproduction of the race.
84:6.8 (939.3) 婚姻是所有人类制度之母，因为它直接导致了家庭的创建和家庭的维持，而这正是社会结构的基础。家庭与自我维持的机制极其相关；它是文明习俗下种族长存的唯一希望，同时它又最为有效地提供了某些极为令人满意的自我满足形式。家庭是人类最伟大的纯人性成就，因为它确实将生物意义上的男女关系与社会意义上的夫妻关系演进结合了起来。		84:6.8 (939.3) Marriage is the mother of all human institutions, for it leads directly to home founding and home maintenance, which is the structural basis of society. The family is vitally linked to the mechanism of self-maintenance; it is the sole hope of race perpetuation under the mores of civilization, while at the same time it most effectively provides certain highly satisfactory forms of self-gratification. The family is man’s greatest purely human achievement, combining as it does the evolution of the biologic relations of male and female with the social relations of husband and wife.
7. 家庭生活的理念 ^top		7. The Ideals of Family Life ^top
84:7.1 (939.4) 性交配是本能性的，孩子便是自然的结果，而家庭由此自动形成。正如家庭属于种族或国家一样，它也是属于社会的。若家庭是好的，那社会同样也是好的。犹太民族和中华民族的巨大文化稳定性，就在于其家庭群体的实力。		84:7.1 (939.4) Sex mating is instinctive, children are the natural result, and the family thus automatically comes into existence. As are the families of the race or nation, so is its society. If the families are good, the society is likewise good. The great cultural stability of the Jewish and of the Chinese peoples lies in the strength of their family groups.
84:7.2 (939.5) 女人爱护和照料孩子的本能，协使她成为了促进婚姻和原始家庭生活的感兴趣一方。男人只是受到后来习俗和社会惯例的压力，才被迫投入到家庭构建当中的；他不急于投入到婚姻和家庭的创建中，因为性行为并没有强加任何生物性后果到他身上。		84:7.2 (939.5) Woman’s instinct to love and care for children conspired to make her the interested party in promoting marriage and primitive family life. Man was only forced into home building by the pressure of the later mores and social conventions; he was slow to take an interest in the establishment of marriage and home because the sex act imposes no biologic consequences upon him.
84:7.3 (939.6) 性结合是自然性的，但婚姻却是社会性的，并一直受到习俗的规管。（宗教、道德和伦理的）习俗，加上财产、骄傲感和殷勤有礼，稳定了婚姻和家庭制度。每当习俗波动时，家庭婚姻制度的稳定性方面也会有波动。婚姻目前正在渡过财产阶段，而进入个人的时代。之前男人保护女人是由于她是他的动产，她也出于同样的原因而服从了。不管其是非曲直，该体系确实曾提供了稳定性。目前，女人不再被视为财产，旨在稳定婚姻家庭制度的新习俗也正在出现：		84:7.3 (939.6) Sex association is natural, but marriage is social and has always been regulated by the mores. The mores (religious, moral, and ethical), together with property, pride, and chivalry, stabilize the institutions of marriage and family. Whenever the mores fluctuate, there is fluctuation in the stability of the home-marriage institution. Marriage is now passing out of the property stage into the personal era. Formerly man protected woman because she was his chattel, and she obeyed for the same reason. Regardless of its merits this system did provide stability. Now, woman is no longer regarded as property, and new mores are emerging designed to stabilize the marriage-home institution:
84:7.4 (939.7) 1. 宗教的新角色 -- 教导父母经历是必要的，生育宇宙公民的观念，对生育特权的扩展理解 -- 即将孩子献给上父。		84:7.4 (939.7) 1. The new role of religion—the teaching that parental experience is essential, the idea of procreating cosmic citizens, the enlarged understanding of the privilege of procreation—giving sons to the Father.
84:7.5 (940.1) 2. 科学的新角色 -- 生育变得越来越自愿，服从于人的控制。在古代，缺乏了解导致了孩子在缺少所有相关生育欲望时出现了。		84:7.5 (940.1) 2. The new role of science—procreation is becoming more and more voluntary, subject to man’s control. In ancient times lack of understanding insured the appearance of children in the absence of all desire therefor.
84:7.6 (940.2) 3. 享乐诱惑的新作用 -- 这在种族存续方面引入了一种新的要素；古代人将不想要的孩子遗弃至死；现代人则拒绝生育他们。		84:7.6 (940.2) 3. The new function of pleasure lures—this introduces a new factor into racial survival; ancient man exposed undesired children to die; moderns refuse to bear them.
84:7.7 (940.3) 4. 父母本能的增强。目前，每一代人都倾向于将那些父母本能不强以致无法确保生育孩子的个人（即下一代的可能父母）从种族的繁衍潮流中淘汰出去。		84:7.7 (940.3) 4. The enhancement of parental instinct—each generation now tends to eliminate from the reproductive stream of the race those individuals in whom parental instinct is insufficiently strong to insure the procreation of children, the prospective parents of the next generation.
84:7.8 (940.4) 但家庭作为一种制度、一男一女间的伙伴关系，确切地说始于大约五十万年前的达拉玛希亚时代，安东及其直系后代的一夫一妻制做法在许久以前就已被废弃了。然而，在诺德族和后来的亚当族时代之前，家庭生活没有什么可夸耀的。亚当和夏娃对整个人类产生了一种深远的影响；因为在该世界的历史中，男人和女人首次被观察到在乐园里并肩工作。整个家庭作为园丁的伊甸园理念，在玉苒厦(Urantia)上曾是一个新的观念。		84:7.8 (940.4) But the home as an institution, a partnership between one man and one woman, dates more specifically from the days of Dalamatia, about one-half million years ago, the monogamous practices of Andon and his immediate descendants having been abandoned long before. Family life, however, was not much to boast of before the days of the Nodites and the later Adamites. Adam and Eve exerted a lasting influence on all mankind; for the first time in the history of the world men and women were observed working side by side in the Garden. The Edenic ideal, the whole family as gardeners, was a new idea on Urantia.
84:7.9 (940.5) 早期的家庭包含了一个相关的工作集体，包括奴隶在内，所有人都住在一处。婚姻与家庭生活未必总是完全一致的，但却必定是紧密联系在一起的。女人总是想拥有个人的家庭，最终她如愿以偿了。		84:7.9 (940.5) The early family embraced a related working group, including the slaves, all living in one dwelling. Marriage and family life have not always been identical but have of necessity been closely associated. Woman always wanted the individual family, and eventually she had her way.
84:7.10 (940.6) 对后代的关爱几近是普遍的，这也具有独特的存续价值。古代人总是为了孩子的福祉而牺牲母亲的利益；一名爱斯基摩母亲甚至还以舔舐她的婴儿来代替洗浴。但原始母亲只在孩子年幼时抚养和照看他们；就像动物一样，她们在孩子长大时就抛弃了他们。持久而延续的人类结合，从未建立在生物性情感本身之上。动物爱它们的孩子；而人类 -- 开化的人类 -- 则爱他孩子的孩子。文明越高等，父母对孩子的进步和成功便有着越大的喜悦；一种新的、对名声自豪感的更高等认知就这样形成了。		84:7.10 (940.6) Love of offspring is almost universal and is of distinct survival value. The ancients always sacrificed the mother’s interests for the welfare of the child; an Eskimo mother even yet licks her baby in lieu of washing. But primitive mothers only nourished and cared for their children when very young; like the animals, they discarded them as soon as they grew up. Enduring and continuous human associations have never been founded on biologic affection alone. The animals love their children; man—civilized man—loves his children’s children. The higher the civilization, the greater the joy of parents in the children’s advancement and success; thus the new and higher realization of name pride comes into existence.
84:7.11 (940.7) 古代民族中间的大家族并不一定是情感性的。想要许多孩子是因为：		84:7.11 (940.7) The large families among ancient peoples were not necessarily affectional. Many children were desired because:
84:7.12 (940.8) 1. 他们作为劳动力很有价值。		84:7.12 (940.8) 1. They were valuable as laborers.
84:7.13 (940.9) 2. 他们是养老保险。		84:7.13 (940.9) 2. They were old-age insurance.
84:7.14 (940.10) 3. 女儿可卖出去。		84:7.14 (940.10) 3. Daughters were salable.
84:7.15 (940.11) 4. 家族自豪感需要名声的扩展。		84:7.15 (940.11) 4. Family pride required extension of name.
84:7.16 (940.12) 5. 儿子提供了保护和防卫。		84:7.16 (940.12) 5. Sons afforded protection and defense.
84:7.17 (940.13) 6.鬼魂恐惧产生了一种对孤独的畏惧。		84:7.17 (940.13) 6. Ghost fear produced a dread of being alone.
84:7.18 (940.14) 7. 某些宗教要求有后代。		84:7.18 (940.14) 7. Certain religions required offspring.
84:7.19 (940.15) 祖先崇拜者将未能生子视为是永世以来最大的灾难。他们最想要儿子在丧筵上主持仪式，为其鬼魂前往灵地提供所需的祭品。		84:7.19 (940.15) Ancestor worshipers view the failure to have sons as the supreme calamity for all time and eternity. They desire above all else to have sons to officiate in the post-mortem feasts, to offer the required sacrifices for the ghost’s progress through spiritland.
84:7.20 (941.1) 在古代野蛮人中间，对孩子的训诫开始得很早；孩子也很早就认识到，不服从就意味着失败甚或死亡，如同发生在动物身上的那样。它是文明对孩子的防护，以令其免受愚行的自然后果，但那也极大导致了现代的不顺从。		84:7.20 (941.1) Among ancient savages, discipline of children was begun very early; and the child early realized that disobedience meant failure or even death just as it did to the animals. It is civilization’s protection of the child from the natural consequences of foolish conduct that contributes so much to modern insubordination.
84:7.21 (941.2) 爱斯基摩孩子很少靠训诫和纠正，仅因他们是天生温顺的小动物；红种人和黄种人的孩子几乎一样温顺。但在那些含有安德族遗传的种族中，孩子就没有那么温顺了；这些更富想象力和冒险精神的青少年需要更多的培养和训诫。现代的孩子教养问题变得愈发困难，是由于：		84:7.21 (941.2) Eskimo children thrive on so little discipline and correction simply because they are naturally docile little animals; the children of both the red and the yellow men are almost equally tractable. But in races containing Andite inheritance, children are not so placid; these more imaginative and adventurous youths require more training and discipline. Modern problems of child culture are rendered increasingly difficult by:
84:7.22 (941.3) 1. 极大程度的种族混合。		84:7.22 (941.3) 1. The large degree of race mixture.
84:7.23 (941.4) 2. 人为而肤浅的教育。		84:7.23 (941.4) 2. Artificial and superficial education.
84:7.24 (941.5) 3. 孩子无法通过仿效父母而获得教养 -- 父母大多时间都从家庭场景中缺席了。		84:7.24 (941.5) 3. Inability of the child to gain culture by imitating parents—the parents are absent from the family picture so much of the time.
84:7.25 (941.6) 古时关于家训的观念是生物学意义上的，源于父母是孩子品格之塑造者这样一种认知。而逐渐进步的家庭生活理念正在导向这样一种观念，即把孩子带到这个世界，不是要赋予某些父母权利，而是要承担起人类生存所负的至高责任。		84:7.25 (941.6) The olden ideas of family discipline were biologic, growing out of the realization that parents were creators of the child’s being. The advancing ideals of family life are leading to the concept that bringing a child into the world, instead of conferring certain parental rights, entails the supreme responsibility of human existence.
84:7.26 (941.7) 文明认为父母要承担所有责任，而孩子则享有所有权利。孩子对父母的敬重，并非出于对父母生育中所潜含义务的了解，而是由于父母在协助孩子赢得生活这场斗争的过程中所亲切展现出的关怀、培养和深情而自然形成的。真正的父母会致力于一种持续的服务与照料，而明智的孩子则会逐步认识并领会到这一点。		84:7.26 (941.7) Civilization regards the parents as assuming all duties, the child as having all the rights. Respect of the child for his parents arises, not in knowledge of the obligation implied in parental procreation, but naturally grows as a result of the care, training, and affection which are lovingly displayed in assisting the child to win the battle of life. The true parent is engaged in a continuous service-ministry which the wise child comes to recognize and appreciate.
84:7.27 (941.8) 在当今的工业城市时代，婚姻制度沿新的经济路线而演进着，家庭生活变得越来越昂贵，而孩子们过去是一种资产，现在却已变成经济负债了。但文明本身之保障仍然要取决于一代人去为子孙后代之福利投资的渐增意愿，任何试图将父母责任转嫁给国家或教会的企图，对于文明的福祉和进步来说都将证明是自取灭亡的。		84:7.27 (941.8) In the present industrial and urban era the marriage institution is evolving along new economic lines. Family life has become more and more costly, while children, who used to be an asset, have become economic liabilities. But the security of civilization itself still rests on the growing willingness of one generation to invest in the welfare of the next and future generations. And any attempt to shift parental responsibility to state or church will prove suicidal to the welfare and advancement of civilization.
84:7.28 (941.9) 婚姻，连同孩子以及随之而来的家庭生活，会激发人类天性中最高的潜能，同时会为这些活跃起来的凡人人格品性提供理想的表达渠道。家庭为人类生物学意义上的延续做好了准备。家庭是天然的社会舞台，在这当中同胞兄弟情谊所包含的伦理观会被逐渐成长中的孩子所领会。家庭是体现友爱的基本单元，父母和子女在当中会学到那些关于忍耐、利他、宽容和克制的课程，这些对于全人类中间兄弟情谊之实现是至关重要的。		84:7.28 (941.9) Marriage, with children and consequent family life, is stimulative of the highest potentials in human nature and simultaneously provides the ideal avenue for the expression of these quickened attributes of mortal personality. The family provides for the biologic perpetuation of the human species. The home is the natural social arena wherein the ethics of blood brotherhood may be grasped by the growing children. The family is the fundamental unit of fraternity in which parents and children learn those lessons of patience, altruism, tolerance, and forbearance which are so essential to the realization of brotherhood among all men.
84:7.29 (941.10) 如果开化民族能更为普遍地返回到安德族人的家庭理事会做法中，那么人类社会将会取得极大改善。他们并没有维持家长制或专权制形式的家庭管治。他们非常友好团结、自由坦诚地讨论每一项包含家庭本质的建议和规则。他们在所有家庭管治中都十分友爱。在一个理想的家庭中，子女和父母的感情都会因友爱投入而得以增进。		84:7.29 (941.10) Human society would be greatly improved if the civilized races would more generally return to the family-council practices of the Andites. They did not maintain the patriarchal or autocratic form of family government. They were very brotherly and associative, freely and frankly discussing every proposal and regulation of a family nature. They were ideally fraternal in all their family government. In an ideal family filial and parental affection are both augmented by fraternal devotion.
84:7.30 (942.1) 家庭生活是真正道德的起源，是忠职意识的前身。家庭生活的受迫性团结会稳定人格，并会通过针对其他多样人格体的必要调整推动而激发其成长。但更多地，一个真正的家庭 -- 一个好家庭 -- 会将造物主对其子女的态度启示给双亲生养者，与此同时，这对真正的父母会向其子女描述这位天堂父亲对其所有宇宙子女一长串渐升性爱之披露中的第一环。		84:7.30 (942.1) Family life is the progenitor of true morality, the ancestor of the consciousness of loyalty to duty. The enforced associations of family life stabilize personality and stimulate its growth through the compulsion of necessitous adjustment to other and diverse personalities. But even more, a true family—a good family—reveals to the parental procreators the attitude of the Creator to his children, while at the same time such true parents portray to their children the first of a long series of ascending disclosures of the love of the Paradise parent of all universe children.
8. 自我满足的危险 ^top		8. Dangers of Self-Gratification ^top
84:8.1 (942.2) 对家庭生活的巨大威胁，是自我满足来势汹汹的崛起浪潮，即现代的享乐狂热。婚姻的首要动机过去常常是经济性的；性吸引倒在其次。建立在自我维持基础上的婚姻，导向了自我延续，同时也提供了最为合意的自我满足形式之一。它是人类社会中唯一一种包含了所有三大生存动机的制度。		84:8.1 (942.2) The great threat against family life is the menacing rising tide of self-gratification, the modern pleasure mania. The prime incentive to marriage used to be economic; sex attraction was secondary. Marriage, founded on self-maintenance, led to self-perpetuation and concomitantly provided one of the most desirable forms of self-gratification. It is the only institution of human society which embraces all three of the great incentives for living.
84:8.2 (942.3) 起初，财产是一种基本的自我维持制度，而婚姻则作为一种独特的自我延续制度而运作。尽管食物满足、消遣、幽默，连同定期的性放纵一起，是自我满足的方式，但演进的习俗未能构建起任何独特的自我满足制度却仍是一个事实。正是由于这种在发展专门愉悦享受手段上的失败，使得所有人类制度都充满了这种享乐追求。财产积累正在成为一种扩展所有形式自我满足的手段，而婚姻也常被视为只是一种享乐的方式。这种过分的放纵，这种广泛传播的享乐狂热，此时构成了对家庭、即这一包含家庭生活之社会进化制度的最大威胁。		84:8.2 (942.3) Originally, property was the basic institution of self-maintenance, while marriage functioned as the unique institution of self-perpetuation. Although food satisfaction, play, and humor, along with periodic sex indulgence, were means of self-gratification, it remains a fact that the evolving mores have failed to build any distinct institution of self-gratification. And it is due to this failure to evolve specialized techniques of pleasurable enjoyment that all human institutions are so completely shot through with this pleasure pursuit. Property accumulation is becoming an instrument for augmenting all forms of self-gratification, while marriage is often viewed only as a means of pleasure. And this overindulgence, this widely spread pleasure mania, now constitutes the greatest threat that has ever been leveled at the social evolutionary institution of family life, the home.
84:8.3 (942.4) 紫色种族将一种仅获得不完美实现的新特性 -- 即结合了幽默感的消遣本能引入到了人类的体验当中。它本来在桑吉克族和安东族人中适度存在着，但亚当血统将这种原始倾向提升到了享乐潜能、即一种光荣的自我满足新形式当中。除了满足饥欲外，基本类型的自我满足就是性满足，这种形式的感官享乐因桑吉克族和安德族人的混合而得到了极大提高。		84:8.3 (942.4) The violet race introduced a new and only imperfectly realized characteristic into the experience of humankind—the play instinct coupled with the sense of humor. It was there in measure in the Sangiks and Andonites, but the Adamic strain elevated this primitive propensity into the potential of pleasure, a new and glorified form of self-gratification. The basic type of self-gratification, aside from appeasing hunger, is sex gratification, and this form of sensual pleasure was enormously heightened by the blending of the Sangiks and the Andites.
84:8.4 (942.5) 后安德族各个种族的躁动性、好奇心、冒险精神和纵情享乐特征结合在一起，有着极大的危险。灵魂的饥渴是不能靠肉体享乐来满足的。对家庭和孩子的关爱，更不会因疯狂追求享乐而有所增益。即使你们耗尽了艺术、色彩、声音、韵律、音乐和个人装饰的资源，你们也无法指望藉此而提升灵魂或滋养灵性。贪慕虚荣和追逐时尚无助于家庭构建和孩子教养；恃才傲物和逞强好斗也无功于提升后代的生存品质。		84:8.4 (942.5) There is real danger in the combination of restlessness, curiosity, adventure, and pleasure-abandon characteristic of the post-Andite races. The hunger of the soul cannot be satisfied with physical pleasures; the love of home and children is not augmented by the unwise pursuit of pleasure. Though you exhaust the resources of art, color, sound, rhythm, music, and adornment of person, you cannot hope thereby to elevate the soul or to nourish the spirit. Vanity and fashion cannot minister to home building and child culture; pride and rivalry are powerless to enhance the survival qualities of succeeding generations.
84:8.5 (942.6) 提升中的天界存有都会享受休息和复原指导者的照料。获得健康消遣和从事开心游戏的所有努力都是合理的；清爽睡眠、休息、娱乐和所有能防止单调无聊的消遣都是值得的。各种竞赛、讲故事，甚至品尝美好食品，都可作为各种形式的自我满足。（当你们使用盐来调味时，驻足细思一下，近一百万年以来，人类仅靠将食物蘸上灰烬来获得咸味。）		84:8.5 (942.6) Advancing celestial beings all enjoy rest and the ministry of the reversion directors. All efforts to obtain wholesome diversion and to engage in uplifting play are sound; refreshing sleep, rest, recreation, and all pastimes which prevent the boredom of monotony are worth while. Competitive games, storytelling, and even the taste of good food may serve as forms of self-gratification. (When you use salt to savor food, pause to consider that, for almost a million years, man could obtain salt only by dipping his food in ashes.)
84:8.6 (943.1) 让人类享受自身吧；让人类以无数方式寻求享乐吧；让进化人类探索所有正当形式的自我满足吧，它们是长期向上的生物性奋斗所产生的成果。人类已经赢得了当今某些快乐和享受。但请你们看好天命目标！如果诸多享乐成功损毁了作为自我维持制度的财产，那么它们实在是自取灭亡；如果自我满足带来了婚姻的瓦解、家庭生活的堕落以及家庭的毁灭，那么它们不啻是付出了致命的代价 -- 家庭是人类的最高进化成就和文明存续的唯一希望。		84:8.6 (943.1) Let man enjoy himself; let the human race find pleasure in a thousand and one ways; let evolutionary mankind explore all forms of legitimate self-gratification, the fruits of the long upward biologic struggle. Man has well earned some of his present-day joys and pleasures. But look you well to the goal of destiny! Pleasures are indeed suicidal if they succeed in destroying property, which has become the institution of self-maintenance; and self-gratifications have indeed cost a fatal price if they bring about the collapse of marriage, the decadence of family life, and the destruction of the home—man’s supreme evolutionary acquirement and civilization’s only hope of survival.
84:8.7 (943.2) [由驻居玉苒厦(Urantia)的炽天使长所呈献。]		84:8.7 (943.2) [Presented by the Chief of Seraphim stationed on Urantia.]