유란시아 책
III 부. 유란시아의 역사
71:0.2 (800.2)
The modern state is the institution which survived in the long struggle for group power. Superior power eventually prevailed, and it produced a creature of fact—the state—together with the moral myth of the absolute obligation of the citizen to live and die for the state. But the state is not of divine genesis; it was not even produced by volitionally intelligent human action; it is purely an evolutionary institution and was wholly automatic in origin.
71:1.2 (800.4)
The early states were small and were all the result of conquest. They did not originate in voluntary associations. Many were founded by conquering nomads, who would swoop down on peaceful herders or settled agriculturists to overpower and enslave them. Such states, resulting from conquest, were, perforce, stratified; classes were inevitable, and class struggles have ever been selective.
71:1.3 (800.5)
The northern tribes of the American red men never attained real statehood. They never progressed beyond a loose confederation of tribes, a very primitive form of state. Their nearest approach was the Iroquois federation, but this group of six nations never quite functioned as a state and failed to survive because of the absence of certain essentials to modern national life, such as:
71:1.22 (801.10)
The great weakness in Roman civilization, and a factor in the ultimate collapse of the empire, was the supposed liberal and advanced provision for the emancipation of the boy at twenty-one and the unconditional release of the girl so that she was at liberty to marry a man of her own choosing or to go abroad in the land to become immoral. The harm to society consisted not in these reforms themselves but rather in the sudden and extensive manner of their adoption. The collapse of Rome indicates what may be expected when a state undergoes too rapid extension associated with internal degeneration.
국가의 태동{胎動}은, 영토개념을 지지하여 핏줄 결합이 쇠퇴함으로써 가능하게 됐고, 그런 부족들 간 연맹은 대개 정복으로 견고하게 됐다. 모든 사소한 갈등과 집단 간 차이점을 초월하는 하나의 주권이 참된 국가의 특질이지만, 여러 계층과 계급제도가, 옛 시대의 씨족과 부족들의 잔재로서 후대의 국가 조직체에 여전히 남아있다. 큰 영토를 소유한 후대 국가들은, 같은 핏줄을 지닌 비교적 작은 이 씨족 집단들과 오랫동안 고통스런 투쟁을 겪어왔는데, 부족 정부는 가족으로부터 국가 권위로 넘어가는, 가치 있는 과도기인 것이 입증됐다. 후대의 시기에는, 무역 및 다른 산업 연합체들로부터 여러 씨족 집단이 생겨나게 됐다.
71:1.23 (801.11)
The embryonic state was made possible by the decline of the blood bond in favor of the territorial, and such tribal federations were usually firmly cemented by conquest. While a sovereignty that transcends all minor struggles and group differences is the characteristic of the true state, still, many classes and castes persist in the later state organizations as remnants of the clans and tribes of former days. The later and larger territorial states had a long and bitter struggle with these smaller consanguineous clan groups, the tribal government proving a valuable transition from family to state authority. During later times many clans grew out of trades and other industrial associations.
71:1.24 (801.12)
Failure of state integration results in retrogression to prestate conditions of governmental techniques, such as the feudalism of the European Middle Ages. During these dark ages the territorial state collapsed, and there was a reversion to the small castle groups, the reappearance of the clan and tribal stages of development. Similar semistates even now exist in Asia and Africa, but not all of them are evolutionary reversions; many are the embryonic nucleuses of states of the future.
71:2.7 (802.1)
Public opinion, common opinion, has always delayed society; nevertheless, it is valuable, for, while retarding social evolution, it does preserve civilization. Education of public opinion is the only safe and true method of accelerating civilization; force is only a temporary expedient, and cultural growth will increasingly accelerate as bullets give way to ballots. Public opinion, the mores, is the basic and elemental energy in social evolution and state development, but to be of state value it must be nonviolent in expression.
71:2.8 (802.2)
The measure of the advance of society is directly determined by the degree to which public opinion can control personal behavior and state regulation through nonviolent expression. The really civilized government had arrived when public opinion was clothed with the powers of personal franchise. Popular elections may not always decide things rightly, but they represent the right way even to do a wrong thing. Evolution does not at once produce superlative perfection but rather comparative and advancing practical adjustment.
71:2.17 (802.11)
8. Universal suffrage. Representative government presupposes an intelligent, efficient, and universal electorate. The character of such a government will ever be determined by the character and caliber of those who compose it. As civilization progresses, suffrage, while remaining universal for both sexes, will be effectively modified, regrouped, and otherwise differentiated.
71:2.19 (802.13)
10. Intelligent and trained representation. The survival of democracy is dependent on successful representative government; and that is conditioned upon the practice of electing to public offices only those individuals who are technically trained, intellectually competent, socially loyal, and morally fit. Only by such provisions can government of the people, by the people, and for the people be preserved.
71:3.1 (803.1)
The political or administrative form of a government is of little consequence provided it affords the essentials of civil progress—liberty, security, education, and social co-ordination. It is not what a state is but what it does that determines the course of social evolution. And after all, no state can transcend the moral values of its citizenry as exemplified in their chosen leaders. Ignorance and selfishness will insure the downfall of even the highest type of government.
71:3.2 (803.2)
Much as it is to be regretted, national egotism has been essential to social survival. The chosen people doctrine has been a prime factor in tribal welding and nation building right on down to modern times. But no state can attain ideal levels of functioning until every form of intolerance is mastered; it is everlastingly inimical to human progress. And intolerance is best combated by the co-ordination of science, commerce, play, and religion.
71:3.7 (803.7)
The laws of the ideal state are few in number, and they have passed out of the negativistic taboo age into the era of the positive progress of individual liberty consequent upon enhanced self-control. The exalted state not only compels its citizens to work but also entices them into profitable and uplifting utilization of the increasing leisure which results from toil liberation by the advancing machine age. Leisure must produce as well as consume.
71:3.9 (803.9)
A moral society should aim to preserve the self-respect of its citizenry and afford every normal individual adequate opportunity for self-realization. Such a plan of social achievement would yield a cultural society of the highest order. Social evolution should be encouraged by governmental supervision which exercises a minimum of regulative control. That state is best which co-ordinates most while governing least.
71:3.10 (803.10)
The ideals of statehood must be attained by evolution, by the slow growth of civic consciousness, the recognition of the obligation and privilege of social service. At first men assume the burdens of government as a duty, following the end of the administration of political spoilsmen, but later on they seek such ministry as a privilege, as the greatest honor. The status of any level of civilization is faithfully portrayed by the caliber of its citizens who volunteer to accept the responsibilities of statehood.
71:3.12 (803.12)
In advanced states, political service is esteemed as the highest devotion of the citizenry. The greatest ambition of the wisest and noblest of citizens is to gain civil recognition, to be elected or appointed to some position of governmental trust, and such governments confer their highest honors of recognition for service upon their civil and social servants. Honors are next bestowed in the order named upon philosophers, educators, scientists, industrialists, and militarists. Parents are duly rewarded by the excellency of their children, and purely religious leaders, being ambassadors of a spiritual kingdom, receive their real rewards in another world.
71:4.15 (804.15)
And this progress in the arts of civilization leads directly to the realization of the highest human and divine goals of mortal endeavor—the social achievement of the brotherhood of man and the personal status of God-consciousness, which becomes revealed in the supreme desire of every individual to do the will of the Father in heaven.
진정한 형제관계의 출현은, 모든 사람이 서로의 짐 지기를 기쁨으로 받아들이는 상태에 사회체제가 도달했음을 의미하며;그들은 황금률 실천하기를 실제로 열망한다. 그러나 주로 진리와 아름다움과 선함을 추구하는 봉사에 헌신함으로써 자극받는 사람을, 허약한 자나 사악한 자들이 불공평하게 터무니없이 이용하려고 숨어서 기다리는 한, 그런 이상적{理想的} 사회는 실현될 수 없다. 그런 상황에서는 오직 한 과정만 실용적인데:“황금률을 따르는 사람”은, 자신의 이상{理想}에 따라서 살아가는 진취적 사회를 건설하는 동시에, 자신의 평화적 성향을 악용하거나, 아니면 진보하는 문명을 파괴할지도 모를 뒤떨어진 동료들에 대한 적절한 방어력을 유지할 수 있다.
71:4.16 (804.16)
The appearance of genuine brotherhood signifies that a social order has arrived in which all men delight in bearing one another’s burdens; they actually desire to practice the golden rule. But such an ideal society cannot be realized when either the weak or the wicked lie in wait to take unfair and unholy advantage of those who are chiefly actuated by devotion to the service of truth, beauty, and goodness. In such a situation only one course is practical: The “golden rulers” may establish a progressive society in which they live according to their ideals while maintaining an adequate defense against their benighted fellows who might seek either to exploit their pacific predilections or to destroy their advancing civilization.
더 열등한 계층의 인간에게 멸망당하도록 각 세대의 이상주의자들이 스스로 허용한다면, 이상주의는 진화 행성에서 결코 존속될 수 없다. 그리고 이상주의의 가장 큰 시험은 다음과 같다:이기적 이득을 목적으로, 또는 나라를 확장할 목적으로, 다른 민족을 공격하는 작전에 군사력을 사용하려는 유혹에 굴복하지 않으면서, 전쟁을 좋아하는 이웃의 모든 공격으로부터 자신을 안전하게 지킬 수 있는 그런 군사적 방어태세를, 진보하는 한 사회가 유지할 수 있는가? 나라가 살아남으려면 대비태세가 필요하며, 종교적 이상주의만이, 대비태세를 침략에 악용하는 것을 막을 수 있다. 오직 사랑과 형제관계만이, 강한 자가 약한 자를 억압하지 못하도록 막을 수 있다.
71:4.17 (804.17)
Idealism can never survive on an evolving planet if the idealists in each generation permit themselves to be exterminated by the baser orders of humanity. And here is the great test of idealism: Can an advanced society maintain that military preparedness which renders it secure from all attack by its war-loving neighbors without yielding to the temptation to employ this military strength in offensive operations against other peoples for purposes of selfish gain or national aggrandizement? National survival demands preparedness, and religious idealism alone can prevent the prostitution of preparedness into aggression. Only love, brotherhood, can prevent the strong from oppressing the weak.
71:5.1 (805.1)
Competition is essential to social progress, but competition, unregulated, breeds violence. In current society, competition is slowly displacing war in that it determines the individual’s place in industry, as well as decreeing the survival of the industries themselves. (Murder and war differ in their status before the mores, murder having been outlawed since the early days of society, while war has never yet been outlawed by mankind as a whole.)
71:5.2 (805.2)
The ideal state undertakes to regulate social conduct only enough to take violence out of individual competition and to prevent unfairness in personal initiative. Here is a great problem in statehood: How can you guarantee peace and quiet in industry, pay the taxes to support state power, and at the same time prevent taxation from handicapping industry and keep the state from becoming parasitical or tyrannical?
71:5.3 (805.3)
Throughout the earlier ages of any world, competition is essential to progressive civilization. As the evolution of man progresses, co-operation becomes increasingly effective. In advanced civilizations co-operation is more efficient than competition. Early man is stimulated by competition. Early evolution is characterized by the survival of the biologically fit, but later civilizations are the better promoted by intelligent co-operation, understanding fraternity, and spiritual brotherhood.
71:6.1 (805.5)
Present-day profit-motivated economics is doomed unless profit motives can be augmented by service motives. Ruthless competition based on narrow-minded self-interest is ultimately destructive of even those things which it seeks to maintain. Exclusive and self-serving profit motivation is incompatible with Christian ideals—much more incompatible with the teachings of Jesus.
71:6.2 (805.6)
In economics, profit motivation is to service motivation what fear is to love in religion. But the profit motive must not be suddenly destroyed or removed; it keeps many otherwise slothful mortals hard at work. It is not necessary, however, that this social energy arouser be forever selfish in its objectives.
71:6.3 (805.7)
The profit motive of economic activities is altogether base and wholly unworthy of an advanced order of society; nevertheless, it is an indispensable factor throughout the earlier phases of civilization. Profit motivation must not be taken away from men until they have firmly possessed themselves of superior types of nonprofit motives for economic striving and social serving—the transcendent urges of superlative wisdom, intriguing brotherhood, and excellency of spiritual attainment.
71:7.2 (806.2)
In the ideal state, education continues throughout life, and philosophy sometime becomes the chief pursuit of its citizens. The citizens of such a commonwealth pursue wisdom as an enhancement of insight into the significance of human relations, the meanings of reality, the nobility of values, the goals of living, and the glories of cosmic destiny.
71:7.3 (806.3)
Urantians should get a vision of a new and higher cultural society. Education will jump to new levels of value with the passing of the purely profit-motivated system of economics. Education has too long been localistic, militaristic, ego exalting, and success seeking; it must eventually become world-wide, idealistic, self-realizing, and cosmic grasping.
71:7.4 (806.4)
Education recently passed from the control of the clergy to that of lawyers and businessmen. Eventually it must be given over to the philosophers and the scientists. Teachers must be free beings, real leaders, to the end that philosophy, the search for wisdom, may become the chief educational pursuit.
어떤 인간 정부든지 유일하게 신성시되는 모습은, 행정 기능과 입법 기능과 사법 기능의 세 영역으로 국가체제가 분할되는 것이다. 우주는, 기능과 권위를 그렇게 분리하는 계획에 따라서 경영된다. 효과적인 사회규칙 또는 시민정부에 대한 이런 신성한 개념은 별도로 하고, 시민이 더욱 자신을-통제하면서 사회에 더욱 이바지하는 목표를 향해 끊임없이 진보하고 있다면, 한 민족이 어떤 형태의 국가를 선택할 것인가는 거의 문제가 되지 않는다. 한 민족의 지적 예리함과 경제적 지혜와 사회적 영리함 그리고 도덕적 지구력{持久力}은 모두 국가체제에 정확하게 반영된다.
71:8.1 (806.14)
The only sacred feature of any human government is the division of statehood into the three domains of executive, legislative, and judicial functions. The universe is administered in accordance with such a plan of segregation of functions and authority. Aside from this divine concept of effective social regulation or civil government, it matters little what form of state a people may elect to have provided the citizenry is ever progressing toward the goal of augmented self-control and increased social service. The intellectual keenness, economic wisdom, social cleverness, and moral stamina of a people are all faithfully reflected in statehood.
71:8.13 (807.9)
11. The ending of war—international adjudication of national and racial differences by continental courts of nations presided over by a supreme planetary tribunal automatically recruited from the periodically retiring heads of the continental courts. The continental courts are authoritative; the world court is advisory—moral.