One recalls all this to mind and looks around on what is now taking place, and one experiences horror less at the abominations of war than at that which is the most horrible of all horrors—the consciousness of the 8impotency of human reason. That which alone distinguishes man from the animal, that which constitutes his merit—his reason—is found to be an unnecessary, and not only a useless, but a pernicious addition, which simply impedes5 action, like a bridle6 fallen from a horse's head, and entangled7 in his legs and only irritating him.
It is comprehensible that a heathen, a Greek, a Roman, even a mediæval Christian8, ignorant of the Gospel and blindly believing all the prescriptions9 of the Church, might fight and, fighting, pride himself on his military achievements; but how can a believing Christian, or even a sceptic, involuntarily permeated10 by the Christian ideals of human brotherhood and love which have inspired the works of the philosophers, moralists, and artists of our time,—how can such take a gun, or stand by a cannon11, and aim at a crowd of his fellow-men, desiring to kill as many of them as possible?
The Assyrians, Romans, or Greeks might be persuaded that in fighting they were acting12 not only according to their conscience, but even fulfilling a righteous deed. But, whether we wish it or not, we are Christians13, and however Christianity may have been distorted, its general spirit cannot but lift us to that higher plane of reason whence we can no longer refrain from feeling with our whole being not only the senselessness and the cruelty of war, but its complete opposition14 to all that we regard as good and right. Therefore, we cannot do as they did, with assurance, firmness, and peace, and without a consciousness of our criminality, without the desperate feeling of a murderer, who, having begun to kill his victim, and feeling in the depths of his soul the guilt15 of his act, proceeds to try to stupefy or infuriate himself, to be able the better to complete his dreadful deed. All the unnatural16, feverish17, hot-headed, insane excitement which has now seized the idle upper ranks of Russian society is merely the symptom of their recognition of the criminality of the work which is being done. All these insolent18, mendacious19 speeches about devotion to, and worship of, the Monarch20, about readiness to sacrifice life (or one should say other people's lives, and not one's own); all these promises to defend with one's breast land which does not belong to one; all these senseless benedictions21 of each other with various banners and monstrous22 ikons; all these Te Deums; all these preparations of blankets and bandages; all these detachments of nurses; all these contributions to the fleet and to the Red Cross presented to the Government, whose direct duty is (whilst it has the possibility of collecting from the people as much money as it requires), having declared war, to organize the necessary fleet and necessary means for attending the wounded; all these Slavonic, pompous23, senseless, and blasphemous24 prayers, the utterance25 of which in various towns is communicated in the papers as important news; all these processions, calls for the national hymn26, cheers; all this dreadful, desperate newspaper mendacity, which, being universal, does not fear exposure; all this stupefaction and brutalization which has now taken hold of Russian society, and which is being transmitted by degrees also to the masses; all this is only a symptom of the guilty consciousness of that dreadful act which is being accomplished27.
Spontaneous feeling tells men that what they are doing should not be; but, as the murderer who has begun to assassinate28 his victim cannot stop, so also Russian people now imagine that the fact of the deadly work having been commenced is an unanswerable argument in favor of war. War has been begun, and therefore it should go on. Thus it seems to simple, benighted29, unlearned men, acting under the influence of the petty passions and stupefaction to which they have been subjected. In exactly the same way the most educated men of our time argue to prove that man does not possess free will, and that, therefore, even were he to understand that the work he has commenced is evil, he can no longer cease to do it. And dazed, brutalized men continue their dreadful work.
点击收听单词发音
1 futility | |
n.无用 | |
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2 immorality | |
n. 不道德, 无道义 | |
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3 savagery | |
n.野性 | |
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4 brotherhood | |
n.兄弟般的关系,手中情谊 | |
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5 impedes | |
阻碍,妨碍,阻止( impede的第三人称单数 ) | |
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6 bridle | |
n.笼头,束缚;vt.抑制,约束;动怒 | |
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7 entangled | |
adj.卷入的;陷入的;被缠住的;缠在一起的v.使某人(某物/自己)缠绕,纠缠于(某物中),使某人(自己)陷入(困难或复杂的环境中)( entangle的过去式和过去分词 ) | |
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8 Christian | |
adj.基督教徒的;n.基督教徒 | |
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9 prescriptions | |
药( prescription的名词复数 ); 处方; 开处方; 计划 | |
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10 permeated | |
弥漫( permeate的过去式和过去分词 ); 遍布; 渗入; 渗透 | |
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11 cannon | |
n.大炮,火炮;飞机上的机关炮 | |
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12 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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13 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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14 opposition | |
n.反对,敌对 | |
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15 guilt | |
n.犯罪;内疚;过失,罪责 | |
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16 unnatural | |
adj.不自然的;反常的 | |
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17 feverish | |
adj.发烧的,狂热的,兴奋的 | |
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18 insolent | |
adj.傲慢的,无理的 | |
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19 mendacious | |
adj.不真的,撒谎的 | |
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20 monarch | |
n.帝王,君主,最高统治者 | |
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21 benedictions | |
n.祝福( benediction的名词复数 );(礼拜结束时的)赐福祈祷;恩赐;(大写)(罗马天主教)祈求上帝赐福的仪式 | |
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22 monstrous | |
adj.巨大的;恐怖的;可耻的,丢脸的 | |
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23 pompous | |
adj.傲慢的,自大的;夸大的;豪华的 | |
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24 blasphemous | |
adj.亵渎神明的,不敬神的 | |
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25 utterance | |
n.用言语表达,话语,言语 | |
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26 hymn | |
n.赞美诗,圣歌,颂歌 | |
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27 accomplished | |
adj.有才艺的;有造诣的;达到了的 | |
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28 assassinate | |
vt.暗杀,行刺,中伤 | |
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29 benighted | |
adj.蒙昧的 | |
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