THE PROBLEM THAT confronts most of us is whether the individual is merely the instrument of society or the end of society. Are you and I as individuals to be used, directed, educated, controlled, shaped to a certain pattern by society and government; or does society, the State, exist for the individual?
我们大多数人面临的问题是 无论个人仅仅是社会的工具还是社会的终结。 你和我， 被社会和政府使用、指导、教育、控制、被塑造成某种模式，是个人吗？ 或者说，社会，国家，是为了个人而存在的吗？
Is the individual the end of society; or is he merely a puppet to be taught, exploited, butchered as an instrument of war? That is the problem that is confronting most of us. That is the problem of the world; whether the individual is a mere instrument of society, a plaything of influences to be moulded; or whether society exists for the individual.
个人是社会的终结吗？ 还是他只是一个傀儡，被当作战争工具被教导、利用、屠杀？ 这是我们大多数人面临的问题。 这是世界的问题。 个人是否仅仅是社会的工具，一种需要被影响和塑造的玩物； 或者社会是否为个人而存在。
How are you going to find this out? It is a serious problem, isn't it? If the individual is merely an instrument of society, then society is much more important than the individual. If that is true, then we must give up individuality and work for society; our whole educational system must be entirely revolutionized and the individual turned into an instrument to be used and destroyed, liquidated, got rid of but if society exists for the individual, then the function of society is not to make him conform to any pattern but to give him the feel, the urge of freedom. So we have to find out which is false.
你怎么找出答案？这是一个严重的问题，不是吗？ 如果个人仅仅是社会的工具，那么社会就比个人重要得多。 如果这是真的，那么我们必须放弃个性，为社会工作； 我们的整个教育体系必须彻底革命 把个人变成被利用和销毁、清算、处理的工具 但是，如果社会是为个人而存在， 那么社会的功能不是让他符合任何模式 而是给他一种感觉，一种自由的冲动。 所以我们必须找出哪一个是假的。
How would you inquire into this problem? It is a vital problem, isn't it? It is not dependent on any ideology, either of the left or of the right; and if it is dependent on an ideology, then it is merely a matter of opinion. Ideas always breed enmity, confusion, conflict. If you depend on books of the left or of the right or on sacred books, then you depend on mere opinion, whether of Buddha, of Christ, of capitalism, communism or what you will. They are ideas, not truth.
你如何去调查这个问题？这是一个至关重要的问题，不是吗？ 它不依赖于任何意识形态，无论是左派还是右派； 如果它依赖于某种意识形态，那么它只是一个观点问题。 观念总是滋生敌意、困惑和冲突。 如果你依赖左派或右派的书或神圣的书， 那么你只依賴于观点，无论来自于佛陀、基督、資本主义、共產主義，還是你自己的。 它们是一大堆想法，而不是真理。
A fact can never be denied. Opinion about fact can be denied. If we can discover what the truth of the matter is, we shall be able to act independently of opinion. Is it not, therefore, necessary to discard what others have said? The opinion of the leftist or other leaders is the outcome of their conditioning, so if you depend for your discovery on what is found in books, you are merely bound by opinion. It is not a matter of knowledge.
事实永远不能被否认。关于事实的观点可以被否认。 如果我们能够发现事情的真相是什么，我们将能够独立于观点而行动。 因此，难道没有必要抛弃别人所说的话吗？ 左派或其他领导人的观点是他们条件反射的结果， 因此，如果你依靠书本中的东西去发现，你只是被观点所束缚。 它不是一个关于知识的问题。
How is one to discover the truth of this? On that we will act. To find the truth of this, there must be freedom from all propaganda, which means you are capable of looking at the problem independently of opinion. The whole task of education is to awaken the individual.
如何发现其中的真相？我们将就此采取行动。 要找到这一点的真相，必须摆脱一切宣传， 这意味着您有能力独立于观点而看待问题。 教育的全部任务是唤醒个人。
To see the truth of this, you will have to be very clear, which means you cannot depend on a leader. When you choose a leader you do so out of confusion, and so your leaders are also confused, and that is what is happening in the world. Therefore you cannot look to your leader for guidance or help.
要看到这一点的真相，你必须非常清楚，这意味着你不能依赖领导。 当你选择一位领导者时，你是出于困惑， 所以你们的领导人也感到困惑，这就是世界上正在发生的事情。 因此，你不能向你的领袖寻求指导或帮助。
A mind that wishes to understand a problem must not only understand the problem completely, wholly, but must be able to follow it swiftly, because the problem is never static. The problem is always new, whether it is a problem of starvation, a psychological problem, or any problem. Any crisis is always new; therefore, to understand it, a mind must always be fresh, clear, swift in its pursuit.
一个希望理解问题的头脑不仅必须彻底地、完全地理解， 还必须能够迅速跟进它，因为问题从来都不是静态的。 问题总是新的，无论是饥饿问题、心理问题还是任何问题。 任何危机总是新的； 因此，要理解它，在跟进中，一颗心必须始终保持新鲜、清晰、迅捷。
I think most of us realize the urgency of an inward revolution, which alone can bring about a radical transformation of the outer, of society. This is the problem with which I myself and all seriously-intentioned people are occupied. How to bring about a fundamental, a radical transformation in society, is our problem; and this transformation of the outer cannot take place without inner revolution. Since society is always static, any action, any reform which is accomplished without this inward revolution becomes equally static; so there is no hope without this constant inward revolution, because, without it, outer action becomes repetitive, habitual.
我想我们大多数人都意识到内在革命的紧迫性， 只有这样才能带来外在社会的根本转变。 这是我自己和所有认真的人都关注的问题。 如何实现社会的基础性、根本性转变，是我们的问题； 而这种外在的转变，离不开内在的革命。 由于社会总是静止的， 任何行动，任何改革，只要没有这种内在的革命，就变得同样静止不动； 所以没有这种不断的内在革命就没有希望， 因为，没有它，外在的行动就会变得重复化、习惯性。
The action of relationship between you and another, between you and me, is society; and that society becomes static, it has no life-giving quality, so long as there is not this constant inward revolution, a creative, psychological transformation; and it is because there is not this constant inward revolution that society is always becoming static, crystallized, and has therefore constantly to be broken up.
你和别人之间，你和我之间的关系，就是社会； 社会变得静止，它没有赋予生命的气质， 只要没有这种不断的内在革命，没有创造性的心理转变； 这是因为没有这种不断的内在革命 这个社会总是变得静态、固化，因此必须不断地被打破。
What is the relationship between yourself and the misery, the confusion, in and around you? Surely this confusion, this misery, did not come into being by itself. You and I have created it, not a capitalist nor a communist nor a fascist society, but you and I have created it in our relationship with each other. What you are within has been projected without, on to the world; what you are, what you think and what you feel, what you do in your everyday existence, is projected outwardly, and that constitutes the world.
你和你内在和周遭的痛苦、困惑之间是什么关系？ 当然，这种混乱，这种痛苦，并不是自己冒出来的。 是你和我创造了它，不是资本主义，也不是共产主义或法西斯社会， 而是你和我在彼此的关系中创造了它。 你的内在已经被投射到这个世界上； 你是什么，你的想法和你的感受，你在日常生活中的做法， 被投射到外部，构成了这个世界。
If we are miserable, confused, chaotic within, by projection that becomes the world, that becomes society, because the relationship between yourself and myself between myself and another is society - society is the product of our relationship - and if our relationship is confused, egocentric, narrow, limited, national, we project that and bring chaos into the world.
如果我们内心痛苦、困惑、混乱， 通过投射成为了这个世界，成为了这个社会， 因为你和我之间的关系，我和别人之间的关系，就是社会 —— 社会是我们关系的产物 —— 如果我们的关系是混乱的、以自我为中心的、狭隘的、有限的、民族的， 我们投射出那些，给世界带来了混乱。
What you are, the world is. So your problem is the world's problem. Surely, this is a simple and basic fact, is it not? In our relationship with the one or the many we seem somehow to overlook this point all the time. We want to bring about alteration through a system or through a revolution in ideas or values based on a system, forgetting that it is you and I who create society, who bring about confusion or order by the way in which we live. So we must begin near, that is we must concern ourselves with our daily existence, with our daily thoughts and feelings and actions which are revealed in the manner of earning our livelihood and in our relationship with ideas or beliefs. This is our daily existence, is it not?
你是什么，世界就是什么。所以你的问题就是世界的问题。 当然，这是一个简单而基本的事实，不是吗？ 在我们与一个人或许多人的关系中，我们似乎总是以某种方式忽略这一点。 我们希望通过系统来实现变革 或者通过基于制度的思想或价值观的革命， 却忘记了是你和我创造了社会，是我们的生活方式带来了混乱或秩序。 因此，我们必须从身边开始， 也就是说，我们必须关注我们的日常生活，关注我们日常的想法和感受。 关注在谋生方式，在我们的想法或信仰的关系中所揭示的行动。 这就是我们的每天生活，不是吗？
We are concerned with livelihood, getting jobs, earning money; we are concerned with the relationship with our family or with our neighbours, and we are concerned with ideas and with beliefs. Now, if you examine our occupation, it is fundamentally based on envy, it is not just a means of earning a livelihood.
我们关心生计，找工作，赚钱； 我们关心与家人或邻居的关系， 我们关心的是观念和信仰。 现在，如果你检查我们的职业，它从根本上是基于嫉妒，它不仅仅是一种谋生的手段。
Society is so constructed that it is a process of constant conflict, constant becoming; it is based on greed, on envy, envy of your superior; the clerk wanting to become the manager, which shows that he is not just concerned with earning a livelihood, a means of subsistence, but with acquiring position and prestige. This attitude naturally creates havoc in society, in relationship, but if you and I were only concerned with livelihood we should find out the right means of earning it, a means not based on envy.
社会是如此建构，以至于它是一个不断冲突，不断成为的过程； 它基于贪婪，基于嫉妒，嫉妒你的上司； 想成为经理的职员， 这表明他不仅关心生计、谋生手段， 还关心随之而来的地位和声望。 这种态度自然会在社会，在关系中造成破坏， 但如果你和我只关心生计 我们应该找出正确的赚钱方式，一种不基于嫉妒的手段。
Envy is one of the most destructive factors in relationship because envy indicates the desire for power, for position, and it ultimately leads to politics; both are closely related. The clerk, when he seeks to become a manager, becomes a factor in the creation of power-politics which produce war; so he is directly responsible for war.
嫉妒是关系中最具破坏性的因素之一 因为嫉妒表明对权力、地位的渴望，它最终导致政治； 两者密切相关。 当办事员试图成为经理时，他就成为了产生战争的权力政治的一个因子； 所以他对战争负有直接责任。
What is our relationship based on? The relationship between yourself and myself, between yourself and another - which is society - what is it based on? Surely not on love, though we talk about it. It is not based on love, because if there were love there would be order, there would be peace, happiness between you and me.
我们的关系基于什么？ 你和我之间的关系，你和别人之间的关系 —— 也就是社会 —— 它基于什么？ 当然不是基于爱，尽管我们谈论它。 它不是基于爱，因为如果有爱 你和我之间就会有秩序，有和平，快乐。
But in that relationship between you and me there is a great deal of ill will which assumes the form of respect. If we were both equal in thought, in feeling, there would be no respect, there would be no ill will, because we would be two individuals meeting, not as disciple and teacher, nor as the husband dominating the wife, nor as the wife dominating the husband. When there is ill will there is a desire to dominate which arouses jealousy, anger, passion, all of which in our relationship creates constant conflict from which we try to escape, and this produces further chaos, further misery.
但在你我之间的那段关系中 有很多恶意以受人尊敬的形式而出现。 如果我们在思想上、感情上是平等的，就不会有尊敬，就不会有恶意， 因为我们是作为两个人而见面， 不是作为徒弟和老师，也不是丈夫支配妻子，也不是妻子支配丈夫。 当有恶意时，就会有支配的欲望 这引起了嫉妒，愤怒，激情， 所有这些，都在我们的关系中制造出持续的冲突 我们试图逃离它，并产生进一步的混乱，进一步的痛苦。
Now as regards ideas which are part of our daily existence, beliefs and formulations, are they not distorting our minds? For what is stupidity? Stupidity is the giving of wrong values to those things which the mind creates, or to those things which the hands produce.
现在，观念，信仰和表达，作为我们日常生活的一部分， 它们不是扭曲了我们的头脑吗？ 因为，什么是愚蠢？ 愚蠢就是给头脑创造的那些东西赋予错误的价值， 或者，给手生产出的那些东西赋予错误的价值。
Most of our thoughts spring from the self-protective instinct, do they not? Our ideas, oh, so many of them, do they not receive the wrong significance, one which they have not in themselves? Therefore when we believe in any form, whether religious, economic or social, when we believe in God, in ideas, in a social system which separates man from man, in nationalism and so on, surely we are giving a wrong significance to belief which indicates stupidity, for belief divides people, doesn't unite people. So we see that by the way we live we can produce order or chaos, peace or conflict, happiness or misery.
我们的大部分想法都源于自我保护的本能，不是吗？ 我们的想法，哦，它们中的许多，难道它们没有得到错误的意义，一个它们本身不具有的意义吗？ 因此，当我们相信任何形式的信仰时，无论是宗教的、经济的还是社会的， 当我们相信上帝，相信观念，相信把人与人分开的社会制度，相信民族主义等等时， 当然，就表明了我们给愚蠢的信仰赋予了错误的意义， 因为信仰分裂人，不是团结人。 因此，我们看到，通过我们的生活方式，我们可以产生秩序或混乱，和平或冲突，快乐或痛苦。
So our problem, is it not?, is whether there can be a society which is static, and at the same time an individual in whom this constant revolution is taking place. That is, revolution in society must begin with the inner, psychological transformation of the individual. Most of us want to see a radical transformation in the social structure. That is the whole battle that is going on in the world - to bring about a social revolution through communistic or any other means.
所以我们的问题，不是吗？ 就是能不能有一个社会 它是静态的，同时也有正在发生这种不断革命的个人。 也就是说，社会的革命必须从个人的内在心理转变开始。 我们大多数人都希望看到社会结构发生根本性转变。 这就是世界上正在发生的整个战斗 —— 通过共产主义或任何其他手段实现社会革命。
Now if there is a social revolution, that is an action with regard to the outer structure of man, however radical that social revolution may be its very nature is static if there is no inward revolution of the individual, no psychological transformation. Therefore to bring about a society that is not repetitive, nor static, not disintegrating, a society that is constantly alive, it is imperative that there should be a revolution in the psychological structure of the individual, for without inward, psychological revolution, mere transformation of the outer has very little significance. That is society is always becoming crystallized, static, and is therefore always disintegrating. However much and however wisely legislation may be promulgated, society is always in the process of decay because revolution must take place within, not merely outwardly. I think it is important to understand this and not slur over it.
现在，如果有一场社会革命，那就是关于人的外在结构的行动， 无论社会革命多么激进，其本质都是静态的。 如果没有个人的内在革命，就没有心理的转变。 因此，要建立一个不重复、非静态、不解体的社会， 一个不断生机勃勃的社会， 当务之急是个人的心理结构应该发生革命， 因为没有内在的心理革命，单纯的外在转变就没有什么意义。 也就是说，社会总是在变得晶体化、静态化，因此总是在崩塌。 无论颁布多少和多么明智的立法， 社会总是处于衰败的过程中，因为革命必须发生在内部，而不仅仅是外部。 我认为重要的是要理解这一点，而不是诽谤它。
Outward action, when accomplished, is over, is static; if the relationship between individuals, which is society, is not the outcome of inward revolution, then the social structure, being static, absorbs the individual and therefore makes him equally static, repetitive. Realizing this, realizing the extraordinary significance of this fact, there can be no question of agreement or disagreement. It is a fact that society is always crystallizing and absorbing the individual and that constant, creative revolution can only be in the individual, not in society, not in the outer. That is creative revolution can take place only in individual relationship, which is society.
外在的行动，当完成时，就结束了，是静态的； 如果个人之间的关系，即社会，不是内在革命的产物， 那么，社会的结构是静态的，吸收着个人，因此使他同样变得静态，机械化。 意识到这一点，意识到这一事实的非凡意义， 这不是同意或不同意的问题。 这是一个事实，社会总是在结晶和吸收个人 这种不断的、创造性的革命只能在个人身上发生，而不能发生在社会中，在外面。 也就是说，创造性的革命只能发生在个人的关系中，也就是社会中。
We see how the structure of the present society in India, in Europe, in America, in every part of the world, is rapidly disintegrating; and we know it within our own lives. We can observe it as we go down the streets. We do not need great historians to tell us the fact that our society is crumbling; and there must be new architects, new builders, to create a new society. The structure must be built on a new foundation, on newly discovered facts and values. Such architects do not yet exist.
我们看到当今社会的结构 在印度，在欧洲，在美国，在世界各地，正在迅速瓦解； 我们在自己的生活中知道这一点。 我们可以在街上看到它。 我们不需要伟大的历史学家告诉我们，我们的社会正在崩溃； 必须有新的建筑师，新的建设者，来创造一个新的社会。 这个结构必须建立在新的基础上，建立在新发现的事实和价值之上。 这样的建筑师尚不存在。
There are no builders, none who, observing, becoming aware of the fact that the structure is collapsing, are transforming themselves into architects. That is our problem. We see society crumbling, disintegrating; and it is we, you and I, who have to be the architects. You and I have to rediscover the values and build on a more fundamental, lasting foundation; because if we look to the professional architects, the political and religious builders, we shall be precisely in the same position as before.
还没有这种建设者，这种观察，意识到这个事实： 社会结构正在崩溃，在转变他们自己为建筑师。 这就是我们的问题。 我们看到社会崩溃、瓦解； 他们就是我们，你和我，必须成为建筑师。 你和我必须重新发现价值，并建立在更根本、更持久的基础上； 因为如果我们期盼专业的建筑师，政治和宗教建设者， 我们将完全处于与以前相同的位置。
Because you and I are not creative, we have reduced society to this chaos, so you and I have to be creative because the problem is urgent; you and I must be aware of the causes of the collapse of society and create a new structure based not on mere imitation but on our creative understanding. Now this implies, does it not?, negative thinking. Negative thinking is the highest form of understanding.
因为你我都没有创造力，我们把社会沦为这种混乱， 所以你和我必须有创造力，因为问题很紧迫； 你我必须意识到社会崩溃的原因 并创建一个新的结构，不是基于单纯的模仿，而是基于我们的创造性理解。 现在这意味着，不是吗？，消极的思考。 消极的思考是理解的最高形式。
That is in order to understand what is creative thinking, we must approach the problem negatively, because a positive approach to the problem - which is that you and I must become creative in order to build a new structure of society - will be imitative. To understand that which is crumbling, we must investigate it, examine it negatively - not with a positive system, a positive formula, a positive conclusion.
也就是说，为了理解什么是创造性思维，我们必须被动地对待问题， 因为对问题采取积极的态度 —— 那就是你和我必须变得有创造力，才能建立一个新的社会结构 —— 将会是模仿性的。 要理解正在崩溃的东西，我们必须调查它，被动地检查它 —— 而不是利用积极的系统，积极的公式，积极的结论。
Why is society crumbling, collapsing, as it surely is? One of the fundamental reasons is that the individual, you, has ceased to be creative. I will explain what I mean. You and I have become imitative, we are copying, outwardly and inwardly. Outwardly, when learning a technique, when communicating with each other on the verbal level, naturally there must be some imitation, copy. I copy words. To become an engineer, I must first learn the technique, then use the technique to build a bridge. There must be a certain amount of imitation, copying, in outward technique, but when there is inward, psychological imitation surely we cease to be creative.
为什么社会正在崩溃，崩溃，正如它确实如此？ 其中一个根本原因是个人，是你，已经不再有创造力了。 我将解释我的意思。 你和我变得模仿，我们在复制，在外在和内在。 从表面上看，当学习一种技术时，在语言层面上相互交流时， 自然肯定有一些模仿、抄袭。我抄写字词。 要成为一名工程师，我必须先学习技术，然后用技术搭建桥梁。 必须有一定的模仿、复制，在外在的技术上， 但是，当有内在的心理模仿时，我们肯定不再具有创造力。
Our education, our social structure, our so-called religious life, are all based on imitation; that is I fit into a particular social or religious formula. I have ceased to be a real individual; psychologically, I have become a mere repetitive machine with certain conditioned responses, whether those of the Hindu, the Christian, the Buddhist, the German or the Englishman. Our responses are conditioned according to the pattern of society, whether it is eastern or western, religious or materialistic. So one of the fundamental causes of the disintegration of society is imitation, and one of the disintegrating factors is the leader, whose very essence is imitation.
我们的教育，我们的社会结构，我们所谓的宗教生命，都是建立在模仿的基础上； 也就是说，我适合特定的社会或宗教公式。 我已经不再是一个真正的个体； 在心理上，我变成了一个纯粹的重复机器，有一定的条件反应， 无论是印度教徒、基督教徒、佛教徒、德国人还是英国人。 我们的反应取决于社会模式， 无论是东方的还是西方的，宗教的还是物质上的。 所以社会解体的根本原因之一就是模仿， 而瓦解的因素之一是这位领导者，其本质就是模范、模具。
In order to understand the nature of disintegrating society is it not important to inquire whether you and I, the individual, can be creative? We can see that when there is imitation there must be disintegration; when there is authority there must be copying. And since our whole mental, psychological make-up is based on authority, there must be freedom from authority, to be creative.
为了理解这个正在崩溃的社会本质 询问你和我这个人是否可以发挥创造力，难道不重要吗？ 我们能够看到，有模仿就必有瓦解； 当有权威时，必定有复制。 由于我们的整个心理构成都是基于权威的， 必须有摆脱权威的自由，才能有创造力。
Have you not noticed that in moments of creativeness, those rather happy moments of vital interest, there is no sense of repetition, no sense of copying? Such moments are always new, fresh, creative, happy. So we see that one of the fundamental causes of the disintegration of society is copying, which is the worship of authority.
难道你没有注意到，在创造性的时刻，那些至关重要的快乐时刻， 没有重复感，没有复制感？ 这样的时刻总是新的，新鲜的，创造性的，快乐的。 所以我们看到，社会解体的根本原因之一是复制， 也就是对权威的崇拜。