It has been most convenient to discuss all that might be generalized about conduct first, to put in the common background, the vistas1 and atmosphere of the scene. But a man’s relations are of two orders, and these questions of rule and principle are over and about and round more vivid and immediate2 interests. A man is not simply a relationship between his individual self and the race, society, the world and God’s Purpose. Close about him are persons, friends and enemies and lovers and beloved people. He desires them, lusts4 after them, craves5 their affection, needs their presence, abhors6 them, hates and desires to limit and suppress them. This is for most of us the flesh and blood of life. We go through the noble scene of the world neither alone, nor alone with God, nor serving an undistinguishable multitude, but in a company of individualized people.
Here is a system of motives7 and passions, imperious and powerful, which follows no broad general rule and in which each man must needs be a light unto himself upon innumerable issues. I am satisfied that these personal urgencies are neither to be suppressed nor crudely nor ruthlessly subordinated to the general issues. Religious and moral teachers are apt to make this part of life either too detached or too insignificant8. They teach it either as if it did not matter or as if it ought not to matter. Indeed our individual friends and enemies stand between us and hide or interpret for us all the larger things. Few of us can even worship alone. We must feel others, and those not strangers, kneeling beside us.
I have already spoken under the heading of Beliefs of the part that the idea of a Mediator9 has played and can play in the religious life. I have pointed10 out how the imagination of men has sought and found in certain personalities11, historical or fictitious12, a bridge between the blood-warm private life and the intolerable spaciousness13 of right and wrong. The world is full of such figures and their images, Christ and Mary and the Saints and all the lesser14, dearer gods of heathendom. These things and the human passion for living leaders and heroes and leagues and brotherhoods15 all confess the mediatory16 role, the mediatory possibilities of personal love between the individual and the great synthesis of which he is a part and agent. The great synthesis may become incarnate17 in personal love, and personal love lead us directly to universal service.
I write “may” and temper that sentence to the quality of a possibility alone. This is only true for those who believe, for those who have faith, whose lives have been unified18, who have found Salvation19. For those whose lives are chaotic20, personal loves must also be chaotic; this or that passion, malice21, a jesting humour, some physical lust3, gratified vanity, egotistical pride, will rule and limit the relationship and colour its ultimate futility22. But the Believer uses personal love and sustains himself by personal love. It is his provender23, the meat and drink of his campaign.
1 vistas | |
长条形景色( vista的名词复数 ); 回顾; 展望; (未来可能发生的)一系列情景 | |
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2 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
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3 lust | |
n.性(淫)欲;渴(欲)望;vi.对…有强烈的欲望 | |
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4 lusts | |
贪求(lust的第三人称单数形式) | |
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5 craves | |
渴望,热望( crave的第三人称单数 ); 恳求,请求 | |
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6 abhors | |
v.憎恶( abhor的第三人称单数 );(厌恶地)回避;拒绝;淘汰 | |
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7 motives | |
n.动机,目的( motive的名词复数 ) | |
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8 insignificant | |
adj.无关紧要的,可忽略的,无意义的 | |
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9 mediator | |
n.调解人,中介人 | |
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10 pointed | |
adj.尖的,直截了当的 | |
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11 personalities | |
n. 诽谤,(对某人容貌、性格等所进行的)人身攻击; 人身攻击;人格, 个性, 名人( personality的名词复数 ) | |
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12 fictitious | |
adj.虚构的,假设的;空头的 | |
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13 spaciousness | |
n.宽敞 | |
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14 lesser | |
adj.次要的,较小的;adv.较小地,较少地 | |
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15 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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16 mediatory | |
斡旋的,调解的 | |
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17 incarnate | |
adj.化身的,人体化的,肉色的 | |
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18 unified | |
(unify 的过去式和过去分词); 统一的; 统一标准的; 一元化的 | |
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19 salvation | |
n.(尤指基督)救世,超度,拯救,解困 | |
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20 chaotic | |
adj.混沌的,一片混乱的,一团糟的 | |
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21 malice | |
n.恶意,怨恨,蓄意;[律]预谋 | |
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22 futility | |
n.无用 | |
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23 provender | |
n.刍草;秣料 | |
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