HE WAS A small and aggressive man, a professor at one of the universities. He had read so much that it was difficult for him to know where his own thoughts began and the thoughts of others ended, He said he had been an ardent nationalist and in a way had suffered for it. He had also been a practising religionist; but now he had thrown away all that rubbish, thank God, and was free of superstition. He asserted vehemently that all this psychological talk and discussion was misleading the people, and that what was of the greatest importance was the economic reorganization of man; for man lived by bread first, and after that everything else came to him. There must be a violent revolution and a new classless society established. The means did not matter if the end were achieved. If necessary they would forment chaos, and then take over and establish order of the right kind. Collectivism was essential, and all individual exploitation must be stamped out. He was very explicit about the future; and as man was the product of environment, they would shape man for the future; they would sacrifice everything for the future, for the world that is to be. The liquidation of present man was of little importance, for they knew the future.
他是一个又小又好斗的人，是其中一所大学的教授。 他读得太多了， 以至于他很难知道自己的思想从哪里开始， 而别人的思想从哪里结束。 他说他是一个狂热的民族主义者，在某种程度上为此而受苦。 他也是一个虔诚的宗教徒。 但现在他已经扔掉了所有的垃圾，谢天谢地！摆脱了迷信。 他强烈地断言， 所有这些心理上的言论和探讨都在误导人民， 最重要的是人的经济重组； 因为人先靠面包生活，之后，其他一切才会到来。 必须有一场暴力革命和一个新的无阶级社会。 如果目的能实现，手段并不重要。 如有必要，他们会消除混乱， 然后接管并建立正确的秩序。 集体主义至关重要，必须消灭所有的个人剥削。 他对未来非常明确。 人是环境的产物，他们为未来塑造人； 他们会为了未来，为了未来的世界而牺牲一切。 清理掉现在的人类并不重要，因为他们知道未来。
We may study history and translate historical fact according to our prejudices; but to be certain of the future is to be in illusion. Man is not the result of one influence only, he is vastly complex; and to emphasize one influence while minimizing others is to breed an imbalance which will lead to yet greater chaos and misery. Man is a total process. The totality must be understood and not merely a part, however temporarily important his part may be. The sacrificing of the present for the future is the insanity of those who are power-mad; and power is evil, These take to themselves the right of human direction; they are the new priests. Means and end are not separate, they are a joint phenomenon; the means create the end. Through violence there can never be peace; a police State cannot produce a peaceful citizen; through compulsion, freedom cannot be achieved. A classless society cannot be established if the party is all-powerful, it can never be the outcome of dictatorship. All this is obvious.
我们可以研究历史，并根据我们的偏见解读历史事件； 但要，去确定未来，就是幻想。 人不仅仅是一种影响的结果，他是极其复杂的。 强调一种影响而缩小其他影响，就滋生出一种失衡， 这将导致更大的混乱和痛苦。 人是一个完整的过程。这种整体性必须理解， 而不仅仅是一个部分，无论他的这个部分在某一刻有多么重要。 为了未来而牺牲现在，是那些权力狂的疯癫； 而权力是邪恶的，夺走了人类发展的方向盘； 他们是新时代的牧师。 手段和目的不是分开的，它们是一个连环套； 手段创造目的。 通过暴力，永远不可能有和平； 一个集权国家不能产生一个和平的公民； 通过强迫，自由是无法实现的。 如果这个政党是全能的，就不可能建立一个没有阶级的社会， 它永远不可能是独裁的结果。所有这些，都是显而易见的。
The separateness of the individual is not destroyed through his identification with the collective or with an ideology. Substitution does not do away with the problem of separateness, nor can it be suppressed. Substitution and suppression may work for the time being, but separateness will erupt again more violently. Fear may temporarily push it into the background, but the problem is still there. The problem is not how to get rid of separateness, but why each one of us gives so much importance to it. The very people who desire to establish a classless society are by their acts of power and authority breeding division. You are separate from me, and I from another, and that is a fact; but why do we give importance to this feeling of separateness, with all its mischievous results? Though there is a great similarity between us all, yet we are dissimilar; and this dissimilarity gives each one the sense of importance in being separate: the separate family, name, property, and the feeling of being a separate entity. This separateness, this sense of individuality has caused enormous harm, and hence the desire for collective work and action, the sacrificing of the individual to the whole, and so on. Organized religions have tried to submit the will of the particular to that of the whole; and now the party, which assumes the role of the State, is doing its best to submerge the individual.
个人的分离性 不会因为个人对集体或意识形态的认同而被毁灭。 替代并不能消除分离的问题，压制也无法消除。 替代和压制可能暂时有效， 但分离将再一次地、更猛烈地爆发。 恐惧可能会暂时将它推到背景中，但问题仍然存在。 问题不在于如何摆脱分离， 而在于为什么我们每个人都如此注重它。 那些渴望建立一个没有阶级社会的人， 靠着他们的权力行为和权威滋生出分割。 你与我分离，我与另一个人分离，那是一个事实。 但是，为什么我们看重这种分离感 及其它所带来的所有的麻烦？ 虽然我们所有人之间有很大的相似之处，但我们是不同的。 这种差异性给了每个人一种重要的分离感： 分离的家庭、姓名、财产以及作为一个分离的实体的感觉。 这种分离性，这种个性造成了巨大的伤害， 因此出现了对集体工作和行动的欲望， 为了整体而牺牲个人的欲望，等等。 组织化的宗教试图使特定群体的意愿服从于整体意愿。 而如今，政党被当成国家的主角 正在尽最大地努力淹没个人。
Why is it that we cling to the feeling of separateness? Our sensations are separate and we live by sensations; we are sensations. Deprive us of sensations, pleasurable or painful, and we are not. Sensations are important to us, and they are identified with separateness. Private life and life as the citizen have different sensations at different levels, and when they clash there is conflict. But sensations are always at war with each other, whether in private life or in that of the citizen. Conflict is inherent in sensation. As long as I want to be powerful or humble, there must be the conflicts of sensation, which bring about private and social misery. The constant desire to be more or to be less gives rise to the feeling of individuality and its separateness. If we can remain with this fact without condemning or justifying it, we will discover that sensations do not make up our whole life. Then the mind as memory, which is sensation, becomes calm, no longer torn by its own conflicts; and only then, when the mind is silent and tranquil, is there a possibility of loving without the “me” and the “mine.” Without this love, collective action is merely compulsion, breeding antagonism and fear, from which arise private and social conflicts.
为什么我们执着于分离感？ 我们的感觉是分开的，我们靠感觉生活；我们就是感觉。 剥夺了我们的感觉：快乐或痛苦等等，我们就什么都不剩。 感觉对我们来说很重要，它们被等同于分离。 个人生活和作为公民的生活，在不同的层次上有不同的感觉， 当它们碰撞时，就产生了冲突。但感觉总是相互争斗， 无论是在个人生活中，还是在公民生活中。 冲突是感觉所固有的。 只要我想变得强大或谦卑，就一定有冲突的感受， 带来了个人和社会的痛苦。 持续的想要增加或减少的欲望， 会产生个人的感觉和分离感。 如果我们能够停留在这个事实上，而不去谴责或为它辩护， 我们会发现，感觉并不能构成我们的整个生活。 然后，作为记忆的头脑，也就是感觉， 变得平静，不再被自己的冲突所撕裂； 只有这样，当头脑停下和安宁时， 才有可能在没有‘我’和‘我的’的情况下去爱。 没有这种爱，集体行动就只能是强迫， 滋生敌意和恐惧，从中产生出个人与社会之间的冲突。