When one is discussing this possible formation of cults1 and brotherhoods2, it may be well to consider a few of the conditions that rule such human re-groupings. We live in the world as it is and not in the world as we want it to be, that is the practical rule by which we steer3, and in directing our lives we must constantly consider the forces and practicabilities of the social medium in which we move.
In contemporary life the existing ties are so various and so imperative4 that the detachment necessary as a preliminary condition to such new groupings is rarely found. This is not a period in which large numbers of people break away easily and completely from old connexions. Things change less catastrophically than once they did. More particularly is there less driving out into the wilderness5. There is less heresy6 hunting; persecution7 is frequently reluctant and can be evaded8 by slight concessions9. The world as a whole is less harsh and emphatic10 than it was. Customs and customary attitudes change nowadays not so much by open, defiant11 and revolutionary breaches12 as by the attrition of partial negligences and new glosses13. Innovating14 people do conform to current usage, albeit15 they conform unwillingly16 and imperfectly. There is a constant breaking down and building up of usage, and as a consequence a lessened17 need of wholesale18 substitutions. Human methods have become viviparous; the New nowadays lives for a time in the form of the Old. The friend I quote in Chapter 2.10 writes of a possible sect19 with a “religious edifice20” and ritual of its own, a new religious edifice and a new ritual. In practice I doubt whether “real” people, people who matter, people who are getting things done and who have already developed complex associations, can afford the extensive re-adjustment implied in such a new grouping. It would mean too much loss of time, too much loss of energy and attention, too much sacrifice of existing co-operations.
New cults, new religions, new organizations of all sorts, insisting upon their novelty and difference, are most prolific21 and most successful wherever there is an abundant supply of dissociated people, where movement is in excess of deliberation, and creeds22 and formulae unyielding and unadaptable because they are unthinking. In England, for example, in the last century, where social conditions have been comparatively stable, discussion good and abundant and internal migration24 small, there have been far fewer such developments than in the United States of America. In England toleration has become an institution, and where Tory and Socialist25, Bishop26 and Infidel, can all meet at the same dinner-table and spend an agreeable week-end together, there is no need for defensive27 segregations. In such an atmosphere opinion and usage change and change continually, not dramatically as the results of separations and pitched battles but continuously and fluently as the outcome of innumerable personal reactions. America, on the other hand, because of its material preoccupations, because of the dispersal of its thinking classes over great areas, because of the cruder understanding of its more heterogeneous28 population (which constantly renders hard and explicit29 statement necessary), MEANS its creeds much more literally30 and is at once more experimental and less compromising and tolerant. It is there if anywhere that new brotherhoods and new creeds will continue to appear. But even in America I think the trend of things is away from separations and segregations and new starts, and towards more comprehensive and graduated methods of development.
New religions, I think, appear and are possible and necessary in phases of social disorganization, in phases when considerable numbers of people are detached from old systems of direction and unsettled and distressed31. So, at any rate, it was Christianity appeared, in a strained and disturbed community, in the clash of Roman and Oriental thought, and for a long time it was confined to the drifting population of seaports32 and great cities and to wealthy virgins33 and widows, reaching the most settled and most adjusted class, the pagani, last of all and in its most adaptable23 forms. It was the greatest new beginning in the world’s history, and the wealth of political and literary and social and artistic34 traditions it abandoned had subsequently to be revived and assimilated to it fragment by fragment from the past it had submerged. Now, I do not see that the world to-day presents any fair parallelism to that sere35 age of stresses in whose recasting Christianity played the part of a flux36. Ours is on the whole an organizing and synthetic37 rather than a disintegrating38 phase throughout the world. Old institutions are neither hard nor obstinate39 to-day, and the immense and various constructive40 forces at work are saturated41 now with the conception of evolution, of secular42 progressive development, as opposed to the revolutionary idea. Only a very vast and terrible war explosion can, I think, change this state of affairs.
This conveys in general terms, at least, my interpretation43 of the present time, and it is in accordance with this view that the world is moving forward as a whole and with much dispersed44 and discrepant45 rightness, that I do not want to go apart from the world as a whole into any smaller community, with all the implication of an exclusive possession of right which such a going apart involves. Put to the test by my own Samurai for example by a particularly urgent and enthusiastic discipline, I found I did not in the least want to be one of that organization, that it only expressed one side of a much more complex self than its disciplines permitted. And still less do I want to hamper46 the play of my thoughts and motives47 by going apart into the particularism of a new religion. Such refuges are well enough when the times threaten to overwhelm one. The point about the present age, so far as I am able to judge the world, is that it does not threaten to overwhelm; that at the worst, by my standards, it maintains its way of thinking instead of assimilating mine.
1 cults | |
n.迷信( cult的名词复数 );狂热的崇拜;(有极端宗教信仰的)异教团体 | |
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2 brotherhoods | |
兄弟关系( brotherhood的名词复数 ); (总称)同行; (宗教性的)兄弟会; 同业公会 | |
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3 steer | |
vt.驾驶,为…操舵;引导;vi.驾驶 | |
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4 imperative | |
n.命令,需要;规则;祈使语气;adj.强制的;紧急的 | |
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5 wilderness | |
n.杳无人烟的一片陆地、水等,荒漠 | |
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6 heresy | |
n.异端邪说;异教 | |
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7 persecution | |
n. 迫害,烦扰 | |
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8 evaded | |
逃避( evade的过去式和过去分词 ); 避开; 回避; 想不出 | |
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9 concessions | |
n.(尤指由政府或雇主给予的)特许权( concession的名词复数 );承认;减价;(在某地的)特许经营权 | |
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10 emphatic | |
adj.强调的,着重的;无可置疑的,明显的 | |
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11 defiant | |
adj.无礼的,挑战的 | |
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12 breaches | |
破坏( breach的名词复数 ); 破裂; 缺口; 违背 | |
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13 glosses | |
n.(页末或书后的)注释( gloss的名词复数 );(表面的)光滑;虚假的外表;用以产生光泽的物质v.注解( gloss的第三人称单数 );掩饰(错误);粉饰;把…搪塞过去 | |
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14 innovating | |
v.改革,创新( innovate的现在分词 );引入(新事物、思想或方法), | |
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15 albeit | |
conj.即使;纵使;虽然 | |
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16 unwillingly | |
adv.不情愿地 | |
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17 lessened | |
减少的,减弱的 | |
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18 wholesale | |
n.批发;adv.以批发方式;vt.批发,成批出售 | |
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19 sect | |
n.派别,宗教,学派,派系 | |
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20 edifice | |
n.宏伟的建筑物(如宫殿,教室) | |
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21 prolific | |
adj.丰富的,大量的;多产的,富有创造力的 | |
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22 creeds | |
(尤指宗教)信条,教条( creed的名词复数 ) | |
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23 adaptable | |
adj.能适应的,适应性强的,可改编的 | |
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24 migration | |
n.迁移,移居,(鸟类等的)迁徙 | |
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25 socialist | |
n.社会主义者;adj.社会主义的 | |
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26 bishop | |
n.主教,(国际象棋)象 | |
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27 defensive | |
adj.防御的;防卫的;防守的 | |
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28 heterogeneous | |
adj.庞杂的;异类的 | |
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29 explicit | |
adj.详述的,明确的;坦率的;显然的 | |
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30 literally | |
adv.照字面意义,逐字地;确实 | |
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31 distressed | |
痛苦的 | |
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32 seaports | |
n.海港( seaport的名词复数 ) | |
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33 virgins | |
处女,童男( virgin的名词复数 ); 童贞玛利亚(耶稣之母) | |
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34 artistic | |
adj.艺术(家)的,美术(家)的;善于艺术创作的 | |
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35 sere | |
adj.干枯的;n.演替系列 | |
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36 flux | |
n.流动;不断的改变 | |
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37 synthetic | |
adj.合成的,人工的;综合的;n.人工制品 | |
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38 disintegrating | |
v.(使)破裂[分裂,粉碎],(使)崩溃( disintegrate的现在分词 ) | |
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39 obstinate | |
adj.顽固的,倔强的,不易屈服的,较难治愈的 | |
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40 constructive | |
adj.建设的,建设性的 | |
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41 saturated | |
a.饱和的,充满的 | |
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42 secular | |
n.牧师,凡人;adj.世俗的,现世的,不朽的 | |
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43 interpretation | |
n.解释,说明,描述;艺术处理 | |
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44 dispersed | |
adj. 被驱散的, 被分散的, 散布的 | |
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45 discrepant | |
差异的 | |
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46 hamper | |
vt.妨碍,束缚,限制;n.(有盖的)大篮子 | |
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47 motives | |
n.动机,目的( motive的名词复数 ) | |
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