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肩書を与える: What Are We To Do With Our Lives?
Author: H.G. 井戸／弁護士席s
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What Are We To Do With Our Lives?

by

H.G. 井戸／弁護士席s

First published by William Heinemann, London, 1931
Reprinted as Vol. 55 in "The Thinker's Library" series by ワットs & Co., London, 1935

This 調書をとる／予約する is a 改正 of the 見解／翻訳／版 of The Open 共謀 that 井戸／弁護士席s published in 1928. A その上の 改訂するd 見解／翻訳／版 was published in 1933 under the 初めの 肩書を与える. Copies of the final 見解／翻訳／版 are 利用できる at 事業／計画（する） Gutenberg Australia and Roy Glashan's Library.

TABLE OF CONTENTS

• 一時期／支部 I.
  The 現在の 危機 in Human 事件／事情／状勢s
• 一時期／支部 II.
  The Idea of the Open 共謀
• 一時期／支部 III.
  We Have to （疑いを）晴らす and Clean Up Our Minds
• 一時期／支部 IV.
  The 革命 in Education
• 一時期／支部 V.
  宗教 in the New World
• 一時期／支部 VI.
  Modern 宗教 is 客観的な
• 一時期／支部 VII.
  What Mankind Has to Do
• 一時期／支部 VIII.
  幅の広い 特徴 of a 科学の World Commonweal
• 一時期／支部 IX.
  No Stable Utopia is Now 考えられる
• 一時期／支部 X.
  The Open 共謀 is not to be Thought of as a 選び出す／独身 Organization; It is a Conception of Life out of which 成果／努力s, Organizations, and new Orientations Will Arise
• 一時期／支部 XI.
  軍隊s and 抵抗s in the 広大な／多数の／重要な Modern Communities Now 流布している, which Are Antagonistic to the Open 共謀. The War with Tradition
• 一時期／支部 XII.
  The 抵抗s of the いっそう少なく 産（工）業化するd Peoples to the 運動 of the Open 共謀
• 一時期／支部 XIII.
  抵抗s and Antagonistic 軍隊s in Our Conscious and Unconscious Selves
• 一時期／支部 XIV.
  The Open 共謀 Begins as a Movement of Discussion, Explanation, and 宣伝
• 一時期／支部 XV.
  早期に 建設的な Work of the Open 共謀
• 一時期／支部 XVI.
  存在するing and Developing Movements which Are Contributory To the Open 共謀 and which Must Develop a ありふれた Consciousness. The Parable of Provinder Island
• 一時期／支部 XVII.
  The Creative Home, Social Group, and School: The 現在の Waste of Idealistic Will
• 一時期／支部 XVIII.
  進歩／革新的な 開発 of the Activities of the Open 共謀 into a World 支配（する）／統制する and Commonweal: The Hazards of the 試みる／企てる
• 一時期／支部s XIX.
  Human Life in the Coming World Community

"What Are We to Do with Our Lives?" — First 版, 1931

I. — THE PRESENT CRISIS IN HUMAN AFFAIRS

The world is を受けるing 巨大な changes. Never before have the 条件s of life changed so 速く and enormously as they have changed for mankind in the last fifty years. We have been carried along—with no means of 手段ing the 増加するing swiftness in the succession of events. We are only now beginning to realize the 軍隊 and strength of the 嵐／襲撃する of change that has come upon us.

These changes have not come upon our world from without. No 抱擁する meteorite from outer space has struck our 惑星; there have been no 圧倒的な 突発／発生s of 火山の 暴力／激しさ or strange 疫病／流行性の 病気s; the sun has not ゆらめくd up to 過度の heat or suddenly shrunken to 急落（する），激減（する） us into 北極の winter. The changes have come through men themselves. やめる a small number of people, heedless of the ultimate consequence of what they did, one man here and a group there, have made 発見s and produced and 可決する・採択するd 発明s that have changed all the 条件s of social life.

We are now just beginning to realize the nature of these changes, to find words and phrases for them and put them 負かす／撃墜する. First they began to happen, and then we began to see that they were happening. And now we are beginning to see how these changes are connected together and to get the 手段 of their consequences. We are getting our minds so （疑いを）晴らす about them that soon we shall be able to 論証する them and explain them to our children in our schools. We do not do so at 現在の. We do not give our children a chance of discovering that they live in a world of 全世界の／万国共通の change.

What are the 幅の広い lines upon which these alterations of 条件 are 訴訟／進行?

It will be most convenient to を取り引きする them in the order in which they （機の）カム to be realized and seen 明確に, rather than by the order in which they （機の）カム about or by their 論理（学）の order. They are more or いっそう少なく interdependent changes; they overlap and interact.

It was only in the beginning of the twentieth century that people began to realize the real significance of that 面 of our changing 条件s to which the phrase "the 廃止 of distance" has been 適用するd. For a whole century before that there had been a continual 増加する in the 速度(を上げる） and safety of travel and 輸送（する） and the 緩和する and swiftness with which messages could be transmitted, but this 増加する had not seemed to be a 事柄 of 最初の／主要な importance. さまざまな results of 鉄道, steamship, and telegraph became manifest; towns grew larger, spreading into the countryside, once inaccessible lands became areas of 早い 解決／入植地 and cultivation, 産業の centres began to live on 輸入するd food, news from remote parts lost its time-lag and tended to become 同時代の, but no one あられ／賞賛するd these things as 存在 more than "改良s" in 存在するing 条件s. They are not 観察するd to be the beginnings of a 深遠な 革命 in the life of mankind. The attention of young people was not drawn to them; no 試みる／企てる was made, or considered necessary, to adapt political and social 会・原則s to this creeping enlargement of 規模.

Until the の近くにing years of the nineteenth century there was no 承認 of the real 明言する／公表する of 事件／事情／状勢s. Then a few observant people began, in a rather 試験的な, commentary sort of way, to call attention to what was happening. They did not seem to be moved by the idea that something had to be done about it; they 単に 発言／述べるd, brightly and intelligently, that it was going on. And then they went on to the 現実化 that this "廃止 of distance" was only one 面 of much more far-reaching 前進するs.

Men were travelling about so much faster and flashing their communications 即時に about the world because a 進歩／革新的な conquest of 軍隊 and 実体 was going on. 改善するd 輸送（する） was only one of a number of portentous consequences of that conquest; the first to be 目だつ and 始める，決める men thinking; but not perhaps the first in importance. It 夜明けd upon them that in the last hundred years there had been a stupendous 進歩 in 得るing and 利用するing mechanical 力／強力にする, a 広大な 増加する in the efficiency of 機械装置, and associated with that an enormous 増加する in the 実体s 利用できる for man's 目的s, from vulcanized rubber to the modern steels, and from 石油 and margarine to tungsten and aluminium. At first the general 知能 was 性質の／したい気がして to regard these things as lucky "finds," happy chance 発見s. It was not apprehended that the にわか雨 of finds was systematic and continuous. Popular writers told about these things but they told of them at first as "Wonders"—"Wonders" like the Pyramids, the Colossus of Rhodes, and the 広大な／多数の／重要な 塀で囲む of 中国. Few realized how much more they were than any "Wonders." The "Seven Wonders of the World" left men 解放する／自由な to go on living, toiling, marrying, and dying as they had been accustomed to for immemorial ages. If the "Seven Wonders" had 消えるd or been multiplied three 得点する／非難する／２０ it would not have changed the lives of any large 割合 of human 存在s. But these new 力／強力にするs and 実体s were 修正するing and transforming—unobtrusively, surely, and relentlessly—every particular of the normal life of mankind.

They 増加するd the 量 of 生産／産物 and the methods of 生産／産物. They made possible "Big-商売／仕事," to 運動 the small 生産者 and the small distributor out of the market. They swept away factories and evoked new ones. They changed the 直面する of the fields. They brought into the normal life, thing by thing and day by day, electric light and heating, 有望な cities at night, better aeration, new types of 着せる／賦与するing, a fresh cleanliness. They changed a world where there had never been enough into a world of 可能性のある plenty, into a world of 過度の plenty. It 夜明けd upon their minds after their 現実化 of the "廃止 of distance" that 不足 of 供給者 had also been 廃止するd and that irksome toil was no longer necessary to produce everything 構成要素 that man might 要求する. It is only in the last dozen years that this broader and profounder fact has come through to the 知能 of any かなりの number of people. Most of them have still to carry their 現実化 a step さらに先に and see how 完全にする is the 革命 in the character of the daily life these things 伴う／関わる.

But there are still other changes outside this 広大な 前進する in the pace and 力／強力にする of 構成要素 life. The 生物学の sciences have undergone a corresponding 拡張. 医療の art has 達成するd a new level of efficiency, so that in all the modernizing societies of the world the 普通の／平均（する） life is 長引かせるd, and there is, in spite of a 広大な／多数の／重要な 落ちる in the birth 率, a 安定した, alarming 増加する in the world's 全住民. The 割合 of adults alive is greater than it has ever been before. より小数の and より小数の human 存在s die young This has changed the social atmosphere about us. The 悲劇 of lives 削減（する） short and ended 未熟に is passing out of general experience. Health becomes 流布している. The continual toothaches, 頭痛s, rheumatism, neuralgias, coughs, 冷淡なs, indigestions that made up so large a part of the briefer lives of our grandfathers and grandmothers fade out of experience. We may all live now, we discover, without any 広大な／多数の／重要な burthen of 恐れる, wholesomely and abundantly, for as long as the 願望（する） to live is in us.

But we do not do so. All this possible freedom of movement, this 力／強力にする and 豊富, remains for most of us no more than 可能性. There is a sense of 深遠な 不安定 about these 業績／成就s of our race. Even those who enjoy, enjoy without 安全, and for the 広大な／多数の／重要な multitude of mankind there is neither 緩和する, plenty, nor freedom. Hard 仕事s, insufficiency, and unending money worries are still the ordinary stuff of life. Over everything human hangs the 脅し of such war as man has never known before, were 武装した and 増強するd by all the 力／強力にするs and 発見s of modern science.

When we 需要・要求する why the 業績／成就 of 力／強力にする turns to 苦しめる and danger in our 手渡すs, we get some very unsatisfactory replies. The favourite platitude of the 政治家，政治屋 excusing himself for the futilities of his 商売／仕事, is that "moral 進歩 has not kept pace with 構成要素 前進する." That seems to 満足させる him 完全に, but it can 満足させる no other intelligent person. He says "moral." He leaves that word unexplained. 明らかに he wants to 転換 the 責任／義務 to our 宗教的な teachers. At the most he has made but the vaguest gesture に向かって a reply. And yet, when we consider it, charitably and sympathetically, there does seem to be a germ of reality in that phrase of his.

What does moral mean? Mores means manners and customs. Morality is the 行為／行う of life. It is what we do with our social lives. It is how we を取り引きする ourselves in relation to our fellow creatures. And there does seem to be a much greater discord now than there was (say) a couple of hundred years ago between the 勝つ／広く一帯に広がるing ideas of how to carry on life and the 適切な時期s a and dangers of the time. We are coming to see more and more plainly that 確かな 設立するd traditions which have made up the でっちあげる，人を罪に陥れる of human 関係s for ages are not 単に no longer as convenient as they were, but are 前向きに／確かに injurious and dangerous. And yet at 現在の we do not know how to shake off these traditions, these habits of social behaviour which 支配する us. Still いっそう少なく are we able to 明言する／公表する, and still いっそう少なく bring into 操作／手術, the new conceptions of 行為／行う and 義務 that must 取って代わる them.

For example, the general 政府 of human 事件／事情／状勢s has hitherto been 分配するd の中で a number of 君主 明言する／公表するs—there are about seventy of them now—and until recently that was a やめる tolerable system of でっちあげる，人を罪に陥れる-作品 into which a general way of living could be fitted. The 基準 of living may not have been as high as our 現在の 基準s, but the social 安定 and 保証／確信 were greater. The young were trained to be loyal, 法律-regarding, 愛国的な, and a defined system of 罪，犯罪s and misdemeanours with 適切に associated 苦痛s, 刑罰，罰則s, and repressions, kept the social 団体／死体 together. Everyone was taught a history glorifying his own 明言する／公表する, and patriotism was 長，指導者 の中で the Virtues. Now, with 広大な／多数の／重要な rapidity, there has been that "廃止 of distance," and everyone has become next-door 隣人 to everyone else. 明言する／公表するs once separate, social and 経済的な systems 以前は remote from one another, now jostle each other exasperatingly. 商業 under the new 条件s is perpetually breaking 国家主義者 bounds and making 交戦的な （警察の）手入れ，急襲s upon the 経済的な life of other countries. This 悪化させるs patriotism in which we have all been trained and with which we are all, with scarcely an exception, saturated. And 一方／合間 war, which was once a comparative slow bickering upon a 前線, has become war in three dimensions; it gets at the "非，不，無-combatant" almost as searchingly as at the combatant, and has acquired 武器s of a stupendous cruelty and destructiveness. At 現在の there 存在するs no 解答 to this paradoxical 状況／情勢. We are continually 存在 勧めるd by our training and traditions to antagonisms and 衝突s that will impoverish, 餓死する, and destroy both our antagonists and ourselves. We are all trained to 不信 and hate foreigners, salute our 旗, 強化する up in a 木造の obedient way at our 国家の 国家, and 準備する to follow the little fellows in 刺激（する）s and feathers who 提起する／ポーズをとる as the 長，率いるs of our 明言する／公表するs into the most horrible ありふれた 破壊. Our political and 経済的な ideas of living are out of date, and we find 広大な／多数の／重要な difficulty in adjusting them and 再建するing them to 会合，会う the 抱擁する and strenuous 需要・要求するs of the new times. That is really what our gramophone 政治家，政治屋s have in mind—in the vague way in which they have anything in mind—when they put on that 井戸／弁護士席-worn 記録，記録的な／記録する about moral 進歩 not having kept pace with 構成要素 発明s.

Socially and 政治上 we want a 改訂するd system of ideas about 行為／行う, a 見解（をとる） of social and political life brought up to date. We are not doing the 効果的な thing with our lives, we are drifting, we are 存在 hoodwinked and bamboozled and misled by those who 貿易（する） upon the old traditions. It is preposterous that we should still be followed about and pestered by war, 税金d for war 準備s, and 脅すd bodily and in our liberties by this unnecessary and 誇張するd and distorted 生き残り of the disunited world of the pre-科学の 時代. And it is not 簡単に that our political way of living is now no better than an 相続するd defect and malformation, but that our everyday life, our eating and drinking and 着せる／賦与するing and 住宅 and going about, is also cramped, 妨害するd, and 貧窮化した, because we do not know how to 始める，決める about shaking off the old ways and fitting the general life to our new 適切な時期s. The 緊張する takes the form of 増加するd 失業 and a dislocation of spending 力／強力にする. We do not know whether to spend or save. 広大な／多数の／重要な 群れているs of us find ourselves unaccountably thrown out of work. 不正に, irrationally. Colossal 商売／仕事 再建s are made to 増加する 生産／産物 and 蓄積する 利益（をあげる）s, and 一方／合間 the 顧客s with 購入（する）ing 力／強力にする dwindle in numbers and fade away. The 経済的な machine creaks and makes every 調印する of stopping—and its stopping means 全世界の／万国共通の want and 餓死. It must not stop. There must be a 再建, a change-over. But what sort of a change-over?

Though 非，不，無 of us are yet （疑いを）晴らす as to the 正確な way in which this 広大な／多数の／重要な change-over is to be 影響d, there is a world-wide feeling now that change-over or a 広大な 大災害 is before us. 増加するing multitudes 参加する in that uneasy sense of insecure 移行. In the course of one lifetime mankind has passed from a 明言する／公表する of 事件／事情／状勢s that seems to us now to have been slow, dull, ill-供給するd, and 限られた／立憲的な, but at least picturesque and tranquil-minded, to a new 段階 of excitement, 誘発, menace, 緊急, and actual or 可能性のある 苦しめるs. Our lives are part of one another. We cannot get away from it. We are items in a social 集まり. What are we to do with our lives?

II. — THE IDEA OF THE OPEN CONSPIRACY

I am a writer upon social and political 事柄s. Essentially I am a very ordinary, undistinguished person. I have a mediocre brain, a very 普通の／平均（する） brain, and the way in which my mind 反応するs to these problems is therefore very much the way in which most brains will 反応する to them. But because it is my 商売／仕事 to 令状 and think about these questions, because on that account I am able to give more time and attention to them than most people, I am able to get rather ahead of my equals and to 令状 articles and 調書をとる／予約するs just a little before the ideas I experience become plain to 得点する／非難する／２０s of thousands, and then to hundreds of thousands, and at last to millions of other people. And so it happened that a few years ago (一連の会議、交渉／完成する about 1927) I became very anxious to （疑いを）晴らす up and give form to a knot of suggestions that seemed to me to have in them the 解答 of this riddle of adapting our lives to the 巨大な new 可能性s and the 巨大な new dangers that 直面する mankind.

It seemed to me that all over the world intelligent people were waking up to the 侮辱／冷遇 and absurdity of 存在 危うくするd, 抑制するd, and 貧窮化した, by a mere uncritical adhesion to 伝統的な 政府s, 伝統的な ideas of 経済的な life, and 伝統的な forms of behaviour, and that these awaking intelligent people must 構成する first a 抗議する and then a creative 抵抗 to the inertia that was stifling and 脅すing us. These people I imagined would say first, "We are drifting; we are doing nothing 価値（がある） while with our lives. Our lives are dull and stupid and not good enough."

Then they would say, "What are we to do with our lives?"

And then, "Let us get together with other people of our sort and make over the world into a 広大な／多数の／重要な world-civilization that will enable us to realize the 約束s and 避ける the dangers of this new time."

It seemed to me that as, one after another, we woke up, that is what we should be 説. It 量d to a 抗議する, first mental and then practical, it 量d to a sort of unpremeditated and unorganized 共謀, against the fragmentary and insufficient 政府s and the wide-spread greed, （資金の）充当／歳出, clumsiness, and waste that are now going on. But unlike 共謀s in general this 広げるing 抗議する and 共謀 against 設立するd things would, by its very nature, go on in the daylight, and it would be willing to 受託する 参加 and help from every ４半期/4分の1. It would, in fact, become an "Open 共謀," a necessary, 自然に 発展させるd 共謀, to adjust our dislocated world.

I have thought and written a lot about this Open 共謀 since first it 夜明けd upon me as 存在 something that was bound to happen in people's minds and wills. I introduced it in a novel called The World of William Clissold, in 1927. I published a little 調書をとる／予約する called The Open 共謀 in 1928, into which I put what I had in my mind at that time. It was an unsatisfactory little 調書をとる／予約する even when I published it, not やめる plain enough and not やめる 確信して enough, and evidently 自信のない of its readers. It already looks old-fashioned to me now. Yet I could not find out how to do it better at the time, and it seemed in its way to say something of living and 現在の 利益／興味, and so I published it—but I arranged things so that I could 身を引く it in a year or so. That I have now done, and this 現在の 調書をとる／予約する is to 取って代わる it. Since that first 出版（物） we have all got 今後 surprisingly. Events have hustled thought along and have been hustled along by thought. The idea of 再編成するing the 事件／事情／状勢s of the world on やめる a big 規模, which was "Utopian," and so 前へ／外へ, in 1926 and 1927, and still "bold" in 1928, has now spread about the world until nearly everybody has it. It has broken out all over the place, thanks 大部分は to the mental stimulation of the ロシアの Five Year 計画（する）. Hundreds of thousands of people everywhere are now thinking upon the lines foreshadowed by my Open 共謀, not because they had ever heard of the 調書をとる／予約する or phrase, but because that was the way thought was going.

The Open 共謀 伝えるd the general idea of a world 再建するd, but it was very vague about the particular way in which this or that individual life could be lived in relation to that general idea. It gave a general answer to the question, "What are we to do with our lives?" It said, "Help to make over the New World まっただ中に the 混乱s of the Old." But when the question was asked, "What am I to do with my life?" the reply was much いっそう少なく 満足な.

The 介入するing years of thought and experience make it possible, now, to bring this general idea of a reconstructive 成果／努力, an 試みる／企てる to build up a new world within the dangers and disharmonies of our 現在の 明言する／公表する, into a much closer and more explicit relation to the individual "Open Conspirator." We can 現在の the thing in a better light and 扱う it with a surer touch.

III. — WE HAVE TO CLEAR AND CLEAN UP OUR MINDS

Now, one thing is 公正に／かなり plain to most of us who are waking up to the need of living our lives in a new way and of making over the 明言する／公表する, which is the 枠組み of our lives, to 会合，会う the new 需要・要求するs upon it, and that is, that we have to put our own minds in order. Why have we only awakened now to the 危機 in human 事件／事情／状勢s? The changes in 進歩 have been going on with a 安定した acceleration for a couple of centuries. 明確に we must all have been very unobservant, our knowledge as it （機の）カム to us must have been very 不正に arranged in our minds, and our way of 取引，協定ing with it must have been cloudy and muddled, or else we should surely have awakened long ago to the 巨大な necessities that now challenge us. And if that is so, if it has taken １０年間s to rouse us, then やめる probably we are not yet 完全に awake. Even now we may not have realized the 職業 before us in its completeness. We may still have much to get plain in our minds, and we certainly have much more to learn. One 最初の／主要な and 永久の 義務 therefore is to go on with our thinking and to think 同様に as we can about the way in which we think and about the ways in which we get and use knowledge.

Fundamentally the Open 共謀 must be an 知識人 rebirth.

Human thought is still very much 混乱させるd by the imperfection of the words and other symbols it 雇うs and the consequences of this 混乱させるd thinking are much more serious and 広範囲にわたる than is 一般的に realized. We still see the world through a もや of words; it is only the things すぐに about us that are plain fact. Through symbols, and 特に through words, man has raised himself above the level of the ape and come to a かなりの mastery over his universe. But every step in his mental ascent has 伴う／関わるd entanglement with these symbols and words he was using; they were at once helpful and very dangerous and 誤って導くing. A 広大な／多数の／重要な part of our 事件／事情／状勢s, social, political, 知識人, is in a perplexing and dangerous 明言する／公表する to-day because of our loose, uncritical, slovenly use of words.

All through the later Middle Ages there were 広大な／多数の／重要な 論争s の中で the schoolmen about the use of words and symbols. There is a queer disposition in the human mind to think that symbols and words and 論理（学）の deductions are truer than actual experiences, and these 広大な／多数の／重要な 論争s were 予定 to the struggle of the human 知能 against that disposition. On the one 味方する were the Realists, who were so called because they believed, in 影響, that 指名するs were more real than facts, and on the other 味方する were the Nominalists, who from the first were pervaded by a 疑惑 about 指名するs and words 一般に; who thought there might be some sort of catch in 言葉の 過程s, and who 徐々に worked their way に向かって 立証 by 実験 which is the 根底となる thing about 実験の science—実験の science which has given our human world all these 巨大な 力／強力にするs and 可能性s that tempt and 脅す it to-day. These 論争s of the schoolmen were of the 最大の importance to mankind. The modern world could not begin to come into 存在 until the human mind had broken away from the 狭くする-minded verbalist way of thinking which the Realists followed.

But all through my education I never had this 事柄 explained to me. The University of London intimated that I was a soundly educated young man by giving me a degree in first-class honours and the liberty to acquire and wear an elegant gown and hood, and the London College of Preceptors gave me and the world its highest 保証／確信s that I was fit to educate and train the minds of my fellow creatures, and yet I had still to discover that a Realist was not a 小説家 who put rather too 高度に flavoured sex 控訴，上告 into his 調書をとる／予約するs, and a Nominalist, nothing in particular. But it had crept into my mind as I learnt about individuality in my 生物学の work and about logic and psychology in my 準備 as the perfect preceptor, that something very important and 必須の was 存在 left out and that I wasn't at all 同様に equipped as my diplomas presently said I was, and in the next few years I 設立する the time to clean up this 事柄 pretty 完全に. I made no marvellous 発見s, everything I 設立する out was known already; にもかかわらず, I had to find Out some of this stuff for myself やめる over again, as though it had never been done; so inaccessible was any 完全にする account of human thinking to an ordinary man who 手配中の，お尋ね者 to get his mind into proper working 条件. And this was not that I had 行方不明になるd some recondite, precious refinements of philosophy; it was that my 根底となる thinking, at the very root of my political and social 行為／行う, was wrong. I was in a human community, and that community, and I with it, was thinking of phantoms and fantasies as though they were real and living things, was in a reverie of unrealities, was blind, slovenly, hypnotized, base and 効果のない／無能な, 失敗ing about in an 極端に beautiful and an 極端に dangerous world.

I 始める，決める myself to re-educate myself, and after the practice of writers wrote it in さまざまな 裁判，公判 小冊子s, essays, and 調書をとる／予約するs. There is no need to 言及する to these 調書をとる／予約するs here. The gist of the 事柄 is 始める，決める out in three 編集s, to which I shall 言及する again almost すぐに. They are The 輪郭（を描く） of History (Ch. XXI, ｧ 6, and Ch. XXXIII, ｧ 6), The Science of Life (調書をとる／予約する VIII, on Thought and Behaviour) and The Work, Wealth, and Happiness of Mankind (Ch. II, ｧ 1-4). In the last, it is shown やめる plainly how man has had to struggle for the mastery of his mind, has discovered only after 広大な／多数の／重要な 論争s the proper and 効果的な use of his 知識人 道具s, and has had to learn to 避ける 確かな 普及した 罠（にかける）s and 落し穴s before he could 達成する his 現在の mastery over 事柄. Thinking 明確に and 効果的に does not come by nature. 追跡（する）ing the truth is an art. We 失敗 自然に into a thousand 誤って導くing generalizations and 誤った 過程s. Yet there is hardly any intelligent mental training done in the schools of the world to-day. We have to learn this art, if we are to practise it at all. Our schoolteachers have had no proper training themselves, they miseducate by example and precept, and so it is that our 圧力（をかける） and 現在の discussions are more like an impromptu 暴動 of 手足を不自由にする／（物事を）損なうd and deaf and blind minds than an intelligent 交換 of ideas. What bosh one reads! What 無分別な and impudent 仮定／引き受けることs! What imbecile inferences!

But re-educating oneself, getting one's mind into health and 演習ing it and training it to think 適切に, is only the beginning of the 仕事 before the awakening Open Conspirator. He has not only to think 明確に, but he has to see that his mind is equipped with the proper general ideas to form a true 枠組み for his everyday judgments and 決定／判定勝ち（する）s.

It was the 広大な／多数の／重要な War first brought home to me how ignorant I was, and how ill-finished and untidy my mind, about the most important things of life. That 悲惨な waste of life, 構成要素 and happiness, since it was 事実上 world wide, was manifestly the 結果 of the 過程s that 構成する the 本体，大部分／ばら積みの of history, and yet I 設立する I did not know—and nobody else seemed to know—history in such a fashion as to be able to explain how the 広大な／多数の／重要な War （機の）カム about or what せねばならない come out of it. "Versailles," we all seem to be agreed nowadays, was silly, but how could Versailles be anything else than what it was in 見解（をとる） of the imperfect, lopsided, historical knowledge and the consequent 疑惑, emotion, and prejudice of those who 組み立てる／集結するd there. They did not know any better than the 残り／休憩（する） of us what the war was, and so how could they know what the peace ought to be? I perceived that I was in the same 事例／患者 with everyone else, and I 始める，決める myself first of all for my own 指導／手引 to make a 要約 if all history and get some sort of 地図／計画する to more serviceable 結論s about the political 明言する／公表する of mankind. This 要約 I made was The 輪郭（を描く） of History, a shameless 編集 and 協定 of the main facts of the world story, written without a touch of art or elegance, written indeed in a かなりの hurry and excitement, and its sale, which is now in the third million, showed how much I had in ありふれた with a 広大な／多数の／重要な 分散させるd （人が）群がる of ordinary people, all wanting to know, all disgusted with the 愛国的な, litigious twaddling gossipy stuff given them as history by their schoolmasters and schoolmistresses which had led them into the 災害 of the war.

The 輪郭（を描く） of History is not a whole history of life. Its main 主題 is the growth of human intercommunication and human communities and their 支配者s and 衝突s, the story of how and why the myriads of little 部族の systems of ten thousand years ago have fought and coalesced into the sixty- or seventy-半端物 政府s of to-day and are now 緊張するing and 労働ing in the 支配する of 軍隊s that must presently 遂行する their final unison. And even as I 完全にするd The 輪郭（を描く）, I realized that there remained outside its 範囲 wider and more 根底となる, and closer, more 即座の fields of knowledge which I still had to get in order for my own practical ends and the ends of like-minded people who 手配中の，お尋ね者 to use their lives 効果的に, if my 存在 was to escape futility.

I realized that I did not know enough about the life in my 団体／死体 and its relations to the world of life and 事柄 outside it to come to proper 決定／判定勝ち（する）s about a number of 緊急の 事柄s—from race 衝突s, birth 支配（する）／統制する, and my 私的な life, to the public 支配（する）／統制する of health and the 自然保護 of natural 資源s. And also, I 設立する, I was astonishingly ignorant about the everyday 商売／仕事 of life, the how and why of the 鉱夫 who 供給するd the coal to cook my dinner, and the 銀行業者 who took my money in return for a cheque-調書をとる／予約する, and the shopkeeper from whom I bought things, and the policeman who kept the streets in order for me. Yet I was 投票（する）ing for 法律s 影響する／感情ing my relations with these people, 支払う／賃金ing them 直接／まっすぐに or 間接に, 公表／放送 my ignorant opinions about them, and 一般に 与える／捧げるing by my behaviour to 支える and 影響する／感情 their lives.

So with the 援助（する） and direction of two very competent biologists I 始める，決める to work to get out as plain and （疑いを）晴らす a 声明 as possible of what was known about the sources and nature of life and the relation of 種類 to individuals and to other 種類, and the 過程s of consciousness and thought. This I published as The Science of Life. And while this was going on I 始める，決める myself to the 仕事 of making a review of all human activities in relation to each other, the work of people and the needs of people, cultivation, 製造（する）, 貿易（する）, direction, 政府, and all. This was the most difficult part of this 試みる／企てる to get a 合理的な／理性的な account of the modern world, and it called for the help and counsel of a 広大な／多数の／重要な variety of people. I had to ask and find some general answer to the question, "What are the nineteen hundred-半端物 million human 存在s who are alive to-day doing, and how and why are they doing it?" It was, in fact, an 輪郭（を描く） of 経済的な, social, and political science, but since, after The 輪郭（を描く） of History, the word "輪郭（を描く）" has been a good 取引，協定 cheapened by さまざまな 企業ing publishers, I have called it, The Work, Wealth, and Happiness of Mankind.

Now, I find, by getting these three correlated 編集s into 存在, I have at last, in however rough a fashion, brought together a 完全にする system of ideas upon which an Open Conspirator can go. Before anyone could hope to get on to anything like a practical working 指示的な answer to "What are we to do with our lives?" it was necessary to know what our lives were—The Science of Life; what had led up to their 現在の pattern—The 輪郭（を描く） of History; and this third 調書をとる／予約する, to tell what we were 現実に doing and supposed to be doing with our working lives, day by day, at the 現在の time. By the time I was through with these 調書をとる／予約するs I felt I had really something sound and 包括的な to go upon, an "ideology," as people say, on which it was possible to think of building a new world without 根底となる surprises, and, moreover, that I had got my mind stripped 負かす／撃墜する and cleaned of many illusions and bad habits, so that it could 扱う life with an 保証／確信 it had never known before.

Now, there is nothing marvellous about these three 編集s of 地雷. Any 安定した writer of 普通の／平均（する） 知能 with the same will and the same 資源s, who could 充てる about nine or ten years to the 仕事 and get the Proper sort of help, could have made them. It can be done, it is no 疑問 存在 done, all over again by other people, for themselves and perhaps for others, much more beautifully and adequately. But to get that 量 of 見通し and knowledge, to 達成する that general 協定 and understanding, was a necessary 条件 that had to be 満足させるd before any answer to the question, "What are we to do with our lives?" could even be 試みる／企てるd, and before one could become in any 効果的な way an Open Conspirator. There is nothing 不可欠の even now, about these three 調書をとる／予約するs. Much of what they 含む／封じ込める can be 抽出するd from any good encyclopaedia.

Many people have made their own 輪郭（を描く）s of history for themselves, have read 広範囲にわたって, しっかり掴むd the 主要な 原則s of biology and grappled with the 現在の literature of 商売／仕事 science and do not in the least need my particular 要約. So far as history and biology are 関心d there are 平行の 調書をとる／予約するs, that are as good and serviceable. But even for 高度に-educated people these 要約s may be useful in bringing things known with different degrees of thoroughness, into a general 計画／陰謀. They correlate, and they fill up gaps. Between them they cover the ground; and that ground has to be covered before the mind of a modern 国民 is 用意が出来ている to 取り組む the problems that 直面する it. さもなければ he is an incapable 国民, he does not know where he is and where the world is, and if he is rich or 影響力のある he may be a very dangerous 国民. Presently there will be far better 編集s to 会合，会う this need, or perhaps the gist of all the three 分割s of knowledge, concentrated and made more lucid and attractive, may be 利用できる as the 知識人 でっちあげる，人を罪に陥れる of modern education throughout the world, as a "General Account of Life" that should be given to everyone. People cannot かもしれない 始める，決める about living 適切に and satisfactorily unless he knows what they are, where they are, and how they stand to the people and things about him.

IV. — THE REVOLUTION IN EDUCATION

Some sort of reckoning therefore between people awakened to the new world that 夜明けs about us and the schools, colleges, and 機械／機構 of formal education is 延滞の. As a 団体／死体 the educated are getting nothing like that Account of Life which is needed to direct our 行為／行う in this modern world.

It is the 栄冠を与えるing absurdity in the world to-day that these 会・原則s should go through a solemn parade of 準備するing the new 世代 for life and that then, afterwards, a 少数，小数派 of their 犠牲者s, finding this 準備 has left them almost 全く unprepared, should have of their own （許可，名誉などを）与える to struggle out of our world heap of 餓死するd and distorted minds to some sort of real education. The world cannot be run by such a 少数，小数派 of escaped and re-educated minds alone, with all the 残り／休憩（する） of the heap against them. Our necessities 需要・要求する the 知能 and services of everyone who can be trained to give them. The new world 需要・要求するs new schools, therefore, to give everyone a sound and 徹底的な mental training and 用意する everyone with （疑いを）晴らす ideas about history, about life, and about political and 経済的な 関係s instead of the rubbishy 長，率いる-content at 現在の 流布している. The old-world teachers and schools have to be 改革（する）d or 取って代わるd. A vigorous 教育の 改革（する） movement arises as a natural and necessary 表現 of the awakening Open Conspirator. A 革命 in education is the most imperative and 根底となる part of the adaptation of life to its new 条件s.

These さまざまな compendia of knowledge 構成するing a Modern Account of Life, on which we have laid 強調する／ストレス in the previous section, these 補足（する）s to teaching, which are now produced and read outside the 設立するd formal 教育の world and in the teeth of its manifest 敵意, arise because of the backwardness of that world, and as that world 産する／生じるs slowly but surely to the 圧力 of the new spirit, so they will permeate and 取って代わる its text-調書をとる／予約するs and disappear as a separate class of 調書をとる／予約する. The education these new dangerous times in which we are now living 需要・要求するs, must start 権利, from the beginning and there must be nothing to 取って代わる and nothing to relearn in it. Before we can talk politics, 財政／金融, 商売／仕事, or morals, we must see that we have got the 権利 mental habits and the 権利 創立／基礎 of realized facts. There is nothing much to be done with our lives until we have seen to that.

V. — RELIGION IN THE NEW WORLD

"Yes," 反対するs a reader, "but does not our 宗教 tell us what we are to do with our lives?"

We have to bring 宗教, as a 根底となる 事柄, into this discussion. From our 現在の point of 見解（をとる）, 宗教 is that central 必須の part of education which 決定するs 行為／行う. 宗教 certainly should tell us what to do with our lives. But in the 広大な 動かす and occasions of modern life, so much of what we call 宗教 remains irrelevant or dumb. 宗教 does not seem to "join on" to the main parts of the general problem of living. It has lost touch.

Let us try and bring this problem of the Open 共謀 to 会合，会う and make the new world, into relation with the traditions of 宗教. The （疑いを）晴らす-minded Open Conspirator who has got his modern ideology, his lucidly arranged account of the universe in order, is 強いるd to believe that only by giving his life to the 広大な／多数の／重要な 過程s of social 再建, and 形態／調整ing his 行為／行う with 言及／関連 to that, can he do 井戸／弁護士席 with his life. But that 単に 開始する，打ち上げるs him into the most subtle and unending of struggles, the struggle against the incessant gravitation of our 利益／興味s to ourselves. He has to live the 幅の広い life and escape from the の近くに 狭くする life. We all try to 達成する the dignity and happiness of magnanimity and escape from the tormenting 緊急s of personal 願望（する）. In the past that struggle has 一般に assumed the form of a 宗教的な struggle. 宗教 is the antagonist of self.

In their completeness, in the life that was professionally 宗教的な, 宗教s have always 需要・要求するd 広大な／多数の／重要な subordinations of self. Therein lay their creative 軍隊. They 需要・要求するd devotion and gave 推論する／理由s for that 需要・要求する. They disentangled the will from the egotistical 最大の関心事s, often very 完全に. There is no such thing as a self-含む／封じ込めるd 宗教, a 私的な 宗教的な 単独の. 確かな forms of Protestantism and some mystical types come 近づく to making 宗教 secluded duet between the individual and his divinity, but here that may be regarded as a perversion of the 宗教的な impulse. Just as the normal 性の コンビナート／複合体 excites and 動かすs the individual out of his egotism to serve the ends of the race, so the normal 宗教的な 過程 takes the individual out of his egotism for the service of the community. It is not a 取引, a "social 契約," between the individual and the community; it is a subordination of both the 存在するing individual and the 存在するing community in relation to something, a divinity, a divine order, a 基準, a righteousness, more important than either. What is called in the phraseology of 確かな 宗教s "有罪の判決 of sin" and "the flight from the City of 破壊" are familiar instances of this 言及／関連 of the self-centred individual and the 現在の social life to something far better than either the one or the other.

This is the third element in the 宗教的な 関係, a hope, a 約束, an 客観的な which turns the 変える not only from himself but from the "world," as it is, に向かって better things. First comes self 無視（する） then service, and then this reconstructive creative 緊急.

For the finer sort of mind this 面 of 宗教 seems always to have been its 最初の／主要な attraction. One has to remember that there is a real will for 宗教 scattered throughout mankind—a real 願望（する） to get away from self. 宗教 has never 追求するd its 独特の votaries; they have come to 会合，会う it. The 願望（する） to give oneself to greater ends than the everyday life affords, and to give oneself 自由に, is 明確に 支配的な in that 少数，小数派, and traceable in an incalculable 割合 of the 大多数.

But hitherto 宗教 has never been 現在のd 簡単に as a devotion to a 全世界の／万国共通の 原因（となる）. The devotion has always been in it, but it has been 複雑にするd by other considerations. The leaders in every 広大な／多数の／重要な 宗教的な movement have considered it necessary that it should explain itself in the form of history and a cosmogony. It has been felt necessary to say Why? and To what end? Every 宗教 therefore has had to 可決する・採択する the physical conceptions, and usually also to assume many of the moral and social values, 現在の at the time of its 形式. It could not transcend the philosophical phrases and 態度s that seemed then to 供給（する） the natural でっちあげる，人を罪に陥れる for a 約束, nor draw upon anything beyond the 蓄える／店 of 科学の knowledge of its time. In this lurked the seeds of the ultimate decay and supersession of every 連続する 宗教.

But as the idea of continual change, going さらに先に and さらに先に from 存在するing realities and never returning to them, is a new one, as nobody until very recently has しっかり掴むd the fact that the knowledge of to day is the ignorance of to-morrow, each fresh 開発 of 宗教 in the world so far has been 布告するd in perfect good 約束 as the 最高潮に達するing and final truth.

This finality of 声明 has かなりの 即座の practical value. The suggestion of the 可能性 of その上の restatement is an unsettling suggestion; it 土台を崩すs 有罪の判決 and breaks the 階級s of the 信奉者s, because there are enormous variations in the capacities of men to 認める the same spirit under a changing 形態／調整. These variations 原因（となる） endless difficulties to-day. While some 知能s can 認める the same God under a variety of 指名するs and symbols without any 厳しい 緊張する, others cannot even （悪事，秘密などを）発見する the most contrasted Gods one from the other 供給するd they wear the same mask and 肩書を与える It appears a perfectly natural and reasonable thing to many minds to 再び述べる 宗教 now ーに関して／ーの点でs of 生物学の and psychological necessity, while to others any variation whatever in the phrasing of the 約束 seems to be nothing いっそう少なく than atheistical misrepresentations of the most damnable 肉親，親類d. For these latter God a God still anthropomorphic enough to have a will and 目的 to 陳列する，発揮する preferences and 報いる emotions, to be indeed in person, must be 保持するd until the end of time. For others, God can be thought of as a 広大な／多数の／重要な First 原因（となる）, as impersonal and 残忍な as 原子の structure.

It is because of the historical and philosophical かかわり合いs they have undertaken, and because of 譲歩s made to ありふれた human 証拠不十分s in regard to such once 明らかに minor but now 決定的な moral 問題／発行するs as 所有物／資産／財産, mental activity, and public veracity—rather than of any inadequacy in their adaptation to psychological needs—that the 現在の wide discredit of 組織するd 宗教s has come about. They no longer seem even 概略で truthful upon 問題／発行するs of fact, and they give no imperatives over large fields of 行為／行う in which perplexity is 流布している. People will say, "I could be perfectly happy 主要な the life of a カトリック教徒 充てる if only I could believe." But most of the 枠組み of 宗教的な explanation upon which that life is 支えるd is too old-fashioned and too irrelevant to 収容する／認める of that thoroughness of belief which is necessary for the devotion of intelligent people.

広大な／多数の／重要な ingenuity has been shown by modern writers and thinkers in the adaptation of venerated 宗教的な 表現s to new ideas. Peccavi. Have I not written of the creative will in humanity as "God the Invisible King" and 現在のd it in the 人物／姿／数字 of a youthful and adventurous finite god?

The word "God" is in most minds so associated with the 概念 of 宗教 that it is abandoned only with the greatest 不本意. The word remains, though the idea is continually attenuated. 尊敬（する）・点 for Him 需要・要求するs that He should have no 制限s. He is 押し進めるd さらに先に and さらに先に from actuality, therefore, and His 鮮明度／定義 becomes ますます a bundle of negations, until at last, in His r?e of The 絶対の, He becomes an 完全に 消極的な 表現. While we can speak of good, say some, can speak of God. God is the 可能性 of goodness, the good 味方する of things. If phrases in which the 指名する of God is used are to be abandoned, they argue, 宗教 will be left speechless before many occasions.

Certainly there is something beyond the individual that is and the world that is; on that we have already 主張するd as a characteristic of all 宗教s; that 説得／派閥 is the essence of 約束 and the 重要な to courage. But whether that is to be considered, even after the most strenuous 演習s in personification, as a greater person or a 包括的な person, is another 事柄. Personality is the last 痕跡 of anthropomorphism. The modern 勧める to a 正確な veracity is against such 譲歩s to 伝統的な 表現.

On the other 手渡す there is in many 罰金 宗教的な minds a 願望（する） 量ing almost to a necessity for an 反対する of devotion so individualized as to be 有能な at least of a receptive consciousness even if no 限定された 返答 is 譲歩するd. One type of mind can 受託する a reality in itself which another must 事業／計画（する） and dramatize before it can comprehend it and 反応する to it. The human soul is an intricate thing which will not 耐える elucidation when that passes beyond a 確かな degree of harshness and roughness. The human spirit has learnt love, devotion, obedience and humility in relation to other personalities, and with difficulty it takes the final step to a transcendent subordination, from which the last shred of personality has stripped.

In 事柄s not すぐに 構成要素, language has to work by metaphors, and though every metaphor carries its own peculiar 危険s of 混乱, we cannot do without them. 広大な／多数の／重要な 知識人 寛容 is necessary, therefore—a cultivated disposition to translate and retranslate from one metaphysical or emotional idiom to another—if there is not to be a deplorable wastage of moral 軍隊 in our world. Just now I wrote Peccavi because I had written God the Invisible King, but after all I do not think it was so much a sin to use that phrase, God the Invisible King, as an error in 表現. If there is no 同情的な personal leader outside us, there is at least in us the 態度 we should 可決する・採択する に向かって a 同情的な personal leader.

Three 深遠な differences between the new mental dispositions of the 現在の time and those of 先行する ages have to be realized if 現在の 開発s of the 宗教的な impulse are to be seen in their 訂正する 関係 to the 宗教的な life of the past. There has been a 広大な／多数の／重要な 前進する in the 分析 of psychic 過程s and the courage with which men have 調査（する）d into the origins of human thought and feeling. に引き続いて upon the 生物学の 前進するs that have made us 認める fish and amphibian in the bodily structure of man, have come these 平行の 開発s in which we see elemental 恐れる and lust and self-love moulded, 修正するd, and exalted, under the 強調する／ストレス of social 進歩, into intricate human 動機s. Our conception of sin and our 治療 of sin have been profoundly 修正するd by this 分析. Our former sins are seen as ignorances, inadequacies and bad habits, and the moral 衝突 is robbed of three-fourths of its ego-centred melodramatic 質. We are no longer moved to be いっそう少なく wicked; we are moved to 組織する our 条件d reflexes and lead a life いっそう少なく fragmentary and silly.

Secondly, the conception of individuality has been 影響（力）d and relaxed by 生物学の thought, so that we do not think so readily of the individual contra mundum as our fathers did. We begin to realize that we are egotists by misapprehension. Nature cheats the self to serve the 目的s of the 種類 by filling it with wants that war against its 私的な 利益／興味s. As our 注目する，もくろむs are opened to these things, we see ourselves as 存在s greater or いっそう少なく than the 最終的な self. Man's soul is no longer his own. It is, he discovers, part of a greater 存在 which lived before he was born and will 生き残る him. The idea of a 生き残り of the 限定された individual with all the 事故s and idiosyncrasies of his temporal nature upon him 解散させるs to nothing in this new 見解（をとる） of immortality. (All this the reader will find worked out in かなりの 詳細（に述べる） in The Science of Life.)

The third of the main contrasts between modern and former thought which have （判決などを）下すd the general 形態／調整s of 設立するd 宗教 old-fashioned and unserviceable is a reorientation of 現在の ideas about time. The powerful disposition of the human mind to explain everything as the 必然的な 広げるing of a past event which, so to speak, sweeps the 未来 helplessly before it, has been checked by a 集まり of subtle 批評s. The conception of 進歩 as a broadening and 増加するing 目的, a conception which is taking 持つ／拘留する of the human imagination more and more 堅固に, turns 宗教的な life に向かって the 未来. We think no longer of submission to the irrevocable 法令s of 絶対の dominion, but of 参加 in an adventure on に代わって of a 力／強力にする that 伸び（る）s strength and 設立するs itself. The history of our world, which has been 広げるd to us by science, runs 反対する to all the histories on which 宗教s have been based. There was no 創造 in the past, we begin to realize, but eternally there is 創造; there was no 落ちる to account for the 衝突 of good and evil, but a 嵐の ascent. Life as we know it is a mere beginning.

It seems 避けられない that if 宗教 is to develop 統一するing and 指示的な 力／強力にする in the 現在の 混乱 of human 事件／事情／状勢s it must adapt itself to this 今後-looking, individuality-分析するing turn of mind; it must divest itself of its sacred histories, its 甚だしい／１２ダース 最大の関心事s, its posthumous prolongation of personal ends. The 願望（する） for service, for subordination, for 永久の 影響, for an escape from the distressful pettiness and mortality of the individual life, is the undying element in every 宗教的な system.

The time has come to （土地などの）細長い一片 宗教 権利 負かす／撃墜する to that, to （土地などの）細長い一片 it for greater 仕事s than it has ever 直面するd before. The histories and symbols that served our fathers encumber and divide us. Sacraments and rituals harbour 論争s and waste our scanty emotions. The explanation of why things are is an unnecessary 成果／努力 in 宗教. The 必須の fact in 宗教 is the 願望（する） for 宗教 and not how it （機の）カム about. If you do not want 宗教, no 説得／派閥s, no 有罪の判決s about your place in the universe can give it to you. The first 宣告，判決 in the modern creed must be, not "I believe," but "I give myself."

To what? And how? To these questions we will now 演説（する）／住所 ourselves.

VI. — MODERN RELIGION IS OBJECTIVE

To give oneself religiously is a continuing 操作／手術 表明するd in a 一連の 行為／法令／行動するs. It can be nothing else. You cannot dedicate yourself and then go away to live just as you have lived before. It is a poor travesty of 宗教 that does not produce an 必須の change in the life which embraces it. But in the 設立するd and older 宗教s of our race, this change of 行為／行う has 伴う／関わるd much self-abasement 単に to the God or Gods, or much self-mortification 単に with a 見解（をとる） to the moral perfecting of self. Christian devotion, for example, in these 早期に 行う／開催する／段階s, before the hermit life gave place to 組織するd monastic life, did not to any extent direct itself to service except the spiritual service of other human 存在s. But as Christianity became a 限定された social 組織するing 軍隊, it took on a 広大な／多数の／重要な 一連の 傷をいやす／和解させるing, 慰安ing, helping, and 教育の activities.

The modern 傾向 has been and is all in the direction of 最小限に減らすing what one might call self-centred devotion and self-subjugation, and of 拡大するing and developing 外部の service. The idea of inner perfectibility dwindles with the 減らすing importance 大（公）使館員d to individuality. We 中止する to think of mortifying or exalting or perfecting ourselves and 捜し出す to lose ourselves in a greater life. We think いっそう少なく and いっそう少なく of "征服する／打ち勝つing" self and more and more of escaping from self. If we 試みる／企てる to perfect ourselves in any 尊敬（する）・点 it is only as a 兵士 sharpens and polishes an 必須の 武器.

Our quickened 逮捕 of continuing change, our broader and fuller 見通し of the history of life, disabuse our minds of many 制限s 始める，決める to the imaginations of our 前任者s. Much that they saw as 直す／買収する，八百長をするd and determinate, we see as transitory and controllable. They saw life 直す／買収する，八百長をするd in its 種類 and 支配するd to irrevocable 法律s. We see life struggling insecurely but with a 集会 successfulness for freedom and 力／強力にする against 制限 and death. We see life coming at last to our 悲劇の and 希望に満ちた human level. 前例のない 可能性s, mighty problems, we realize, 直面する mankind to-day. They でっちあげる，人を罪に陥れる our 存在s. The practical 面, the 構成要素 form, the embodiment of the modernized 宗教的な impulse is the direction of the whole life to the 解答 of these problems and the 現実化 of their 可能性s. The 代案／選択肢 before man now is either magnificence of spirit and magnificence of 業績／成就, or 災害.

The modern 宗教的な life, like all forms of 宗教的な life, must needs have its own subtle and 深い inner activities, its meditations, its self-対決s, its 段階s of 強調する／ストレス and search and 控訴，上告, its serene and prayerful moods, but these inward 面s do not come into the 範囲 of this 現在の 調査, which is 関心d 完全に with the outward 形態／調整, the direction, and the organization of modern 宗教的な 成果／努力, with the question of what, given 宗教的な devotion, we have to do and how that has to be done.

Now, in the new and greater universe to which we are awakening, its 巨大な 可能性s furnish an 完全に new でっちあげる，人を罪に陥れる and setting for the moral life. In the 直す／買収する，八百長をするd and 限られた／立憲的な 見通し of the past, practical good 作品 took the form おもに of palliative 対策 against evils that were conceived of as incurable; the 宗教的な community nursed the sick, fed the hungry, 供給するd 聖域 for the 逃亡者／はかないもの, pleaded with the powerful for mercy. It did not dream of 妨げるing sickness, 飢饉, or tyranny. Other-worldliness was its ready 避難 from the invincible evil and 混乱 of the 存在するing 計画／陰謀 of things.

But it is possible now to imagine an order in human 事件／事情／状勢s from which these evils have been 大部分は or 完全に 除去するd. More and more people are coming to realize that such an order is a 構成要素 可能性. And with the 現実化 that this is a 構成要素 可能性, we can no longer be content with a field of "good 行為s" and 権利 活動／戦闘 制限するd to palliative and consolatory activities. Such things are 単に "first 援助（する）." The 宗教的な mind grows bolder than it has ever been before. It 押し進めるs through the curtain it once imagined was a 障壁. It apprehends its larger 義務s. The way in which our activities conduce to the 現実化 of that 考えられる better order in human 事件／事情／状勢s, becomes the new criterion of 行為／行う. Other-worldliness has become unnecessary.

The 現実化 of this possible better order brings us at once to 確かな 限定された lines of 行為／行う. We have to make an end to war, and to make an end to war we must be cosmopolitan in our politics. It is impossible for any （疑いを）晴らす-長，率いるd person to suppose that the ever more destructive stupidities of war can be 除去するd from human 事件／事情／状勢s until some ありふれた political 支配（する）／統制する 支配するs the earth, and unless 確かな 圧力s 予定 to the growth of 全住民, 予定 to the 大きくするing 範囲 of 経済的な 操作／手術s or 予定 to 相反する 基準s and traditions of life, are 性質の／したい気がして of.

To 避ける the 肯定的な evils of war and to 達成する the new levels of 繁栄 and 力／強力にする that now come into 見解（をとる）, an 効果的な world 支配（する）／統制する, not 単に of 武装した 軍隊, but of the 生産／産物 and main movements of 中心的要素 商品／必需品s and the drift and 拡大 of 全住民 is 要求するd. It is absurd to dream of peace and world-wide 進歩 without that much 支配（する）／統制する. These things 保証するd the abilities and energies of a 大いに 増加するd 割合 of human 存在s could be コースを変えるd to the happy activities of 科学の 研究 and creative work, with an ever-増加するing 解放（する） and enlargement of human 可能性. On the political 味方する it is plain that our lives must be given to the 進歩 of that union.

Such a 今後 stride in human life, the first stride in a mighty continuing 前進する, an 前進する to which no 限界 appears, is now not 簡単に materially possible. It is 緊急の. The 適切な時期 is plain before mankind. It is the 代案／選択肢 to social decay. But there is no certainty, no 構成要素 necessity, that it should ever be taken. It will not be taken by mankind inadvertently. It can only be taken through such an organization of will and energy to take it as this world has never seen before.

These are the new imperatives that 広げる themselves before the more 警報 minds of our 世代. They will presently become the general mental background, as the modern 解釈／通訳s of the history of life and of the 構成要素 and mental 可能性s about us 設立する themselves. Evil political, social, and 経済的な usages and 手はず／準備 may seem obdurate and 抱擁する, but they are neither 永久の nor uncontrollable. They can be controlled, however, only by an 成果／努力 more powerful and 決定するd than the instincts and inertias that 支える them. 宗教, modern and disillusioned, has for its outward 仕事 to 始める，決める itself to the 支配（する）／統制する and direction of political, social, and 経済的な life. If it does not do that, then it is no more than a 麻薬 for 緩和 不快, "the あへん of the peoples."

Can 宗教, or can it not, synthesize the needed 成果／努力 to 解除する mankind out of our 現在の disorders, dangers, baseness, 失望／欲求不満s, and futilities to a 段階 of 親族 安全, 蓄積するing knowledge, systematic and continuing growth in 力／強力にする and the 普及した, 深い happiness of 希望に満ちた and 増加するing life?

Our answer here is that the 宗教的な spirit, in the light of modern knowledge, can do this thing, and our 支配する now is to enquire what are the necessary 開始 行う／開催する／段階s in the 合成 of that 成果／努力. We 令状, from this point onward, for those who believe that it can, and who do already しっかり掴む the 関わりあい／含蓄s of world history and 同時代の 科学の 業績／成就.

VII. — WHAT MANKIND HAS TO DO

Before we can consider the forms and methods of attacking this 必然的な 仕事 of 再建 it will be 井戸／弁護士席 to draw the main lines and to 試みる／企てる some 手段 of the magnitude of that 仕事. What are the new forms that it is thus 提案するd to 課す upon human life, and how are they to be 発展させるd from or 課すd upon the 現在の forms? And against what passive and active 抵抗s has this to be done?

There can be no pause for 交替／補充 in the 事件／事情／状勢s of life. Day must follow day, and the ありふれた activities continue. The new world as a going 関心 must arise out of the old as a going 関心.

Now the most 包括的な conception of this new world is of one 政治上, socially, and economically 統一するd. Within that でっちあげる，人を罪に陥れる 落ちる all the other ideas of our 進歩／革新的な ambition. To this end we 始める，決める our 直面するs and 捜し出す to direct our lives. Many there are at 現在の who apprehend it as a 可能性 but do not dare, it seems, to 願望（する） it, because of the enormous difficulties that 介入する, and because they see as yet no intimations of a way through or 一連の会議、交渉／完成する these difficulties. They do not see a way of escape from the patchwork of 政府s that 支配するs them and divides mankind. The 広大な／多数の／重要な 大多数 of human 存在s have still to see the human adventure as one whole; they are obsessed by the 空気／公表する of permanence and finality in 設立するd things; they 受託する 現在の reality as ultimate reality. As the 説 goes, they take the world as they find it.

But here we are 令状ing for the modern-minded, and for them it is impossible to think of the world as 安全な・保証する and 満足な until there 存在するs a 選び出す／独身 world commonweal, 妨げるing war and controlling those moral, 生物学の, and 経済的な 軍隊s and wastages that would さもなければ lead to wars. And controlling them in the sense that science and man's 現実化 and 支配（する）／統制する of his 力／強力にするs and 可能性s continually 増加する.

Let us make （疑いを）晴らす what sort of 政府 we are trying to 代用品，人 for the patchwork of to-day. It will be a new sort of direction with a new psychology. The method of direction of such a world commonweal is not likely to imitate the methods of 存在するing 君主 明言する／公表するs. It will be something new and altogether different.

This point is not yet 一般に realized. It is too often assumed that the world commonweal will be, as it were, just the one 相続人 and 生存者 of 存在するing 明言する／公表するs, and that it will be a sort of megatherium of the same form and anatomy as its 前任者s.

But a little reflection will show that this is a mistake. 存在するing 明言する／公表するs are まず第一に／本来 交戦的な 明言する／公表するs, and a world 明言する／公表する cannot be 交戦的な. There will be little need for 大統領，／社長 or king to lead the marshalled hosts of humanity, for where there is no war there is no need of any leader to lead hosts anywhere, and in a polyglot world a 議会 of mankind or any sort of 会議 that 会合，会うs and 会談 is an 信じられない 器具 of 政府. The 発言する／表明する will 中止する to be a suitable 乗り物. World 政府, like 科学の 過程, will be 行為／行うd by 声明, 批評, and 出版（物） that will be 有能な of efficient translation.

The 根底となる organization of 同時代の 明言する／公表するs is plainly still 軍の, and that is 正確に／まさに what a world organization cannot be. 旗s, uniforms, 国家の 国家s, patriotism sedulously cultivated in church and school, the brag, blare, and bluster of our competing 主権，独立s, belong to the 段階 of 開発 the Open 共謀 will supersede. We have to get （疑いを）晴らす of that clutter. The reasonable 願望（する） of all of us is that we should have the 集団の／共同の 事件／事情／状勢s of the world managed by 都合よく equipped groups of the most 利益／興味d, intelligent, and 充てるd people, and that their activities should be 支配するd to a 解放する／自由な, open, watchful 批評, 抑制するd from making spasmodic interruptions but powerful enough to 修正する or supersede without haste or 延期する whatever is 弱めるing or unsatisfactory in the general direction.

A number of readers will be 性質の／したい気がして to say that this is a very vague, undefined, and 複雑にするd conception of world 政府. But indeed it is a simplification. Not only are the 現在の 政府s of the world a fragmentary 競争の激しい 混乱, but 非，不，無 of them is as simple as it appears. They seem to be simple because they have formal 長，率いるs and 限定された forms, 会議s, 投票（する）ing 議会s, and so 前へ／外へ, for arriving at 決定／判定勝ち（する）s. But the formal 長，率いるs, the kings, 大統領，／社長s, and so 前へ／外へ, are really not the 指示的な 長，率いるs. They are 単に the 人物／姿／数字 長，率いるs. They do not decide. They 単に make gestures of potent and dignified acquiescence when 決定／判定勝ち（する）s are put to them. They are 複雑にするing shams. Nor do the 会議s and 議会s really decide. They 記録，記録的な／記録する, often very imperfectly and exasperatingly, the 蓄積するing 目的 of outer 軍隊s. These outer really 指示的な 軍隊s are no 疑問 very intricate in their 操作／手術; they depend finally on 宗教的な and 教育の forms and upon waves of gregarious feeling, but it does not in the least 簡単にする the 過程 of 集団の／共同の human activity to pretend that it is simple and to 始める，決める up symbols and 模造のs in the guise of 支配者s and 独裁者s to 具体的に表現する that pretence. To 認める the incurable intricacy of 集団の／共同の 活動／戦闘 is a mental simplification; to remain 満足させるd with the pretensions of 存在するing 政治の 会・原則s, and to bring in all the problems of their 手続き and interaction is to 複雑にする the question.

The 現在の rudimentary 開発 of 集団の／共同の psychology 強いるs us to be vague and 一時的に about the way in which the 集団の／共同の mind may best define its will for the 目的 of 行政の 活動／戦闘. We may know that a thing is possible and still be unable to do it as yet, just as we knew that 航空 was possible in 1900. Some method of 決定／判定勝ち（する） there must certainly be and a 限定された 行政の 機械／機構. But it may turn out to be a much slighter, いっそう少なく (a)手の込んだ／(v)詳述する organization than a consideration of 存在するing methods might lead us to imagine. It may never become one 選び出す／独身 interlocking 行政の system. We may have systems of world 支配（する）／統制する rather than a 選び出す／独身 world 明言する／公表する. The practical 規則s, 施行s, and 公式の／役人s needed to keep the world in good health, for example may be only very loosely 関係のある to the system of 支配（する）／統制するs that will 持続する its communications in a 明言する／公表する of efficiency. 施行 and 合法的な 決定／判定勝ち（する）s, as we know them now, may be 設立する to be enormously and needlessly cumbrous by our 子孫s. As the reasonableness of a thing is made plain, the need for its 施行 is 減らすd, and the necessity for litigation disappears.

The Open 共謀, the world movement for the supercession or enlargement or fusion of 存在するing political, 経済的な, and social 会・原則s must やむを得ず, as it grows, draw closer and closer to questions of practical 支配（する）／統制する. It is likely in its growth to 会社にする／組み込む many active public servants and many 産業の and 財政上の leaders and directors. It may assimilate 広大な／多数の／重要な 集まりs of intelligent 労働者s. As its activities spread it will work out a whole system of special methods of co-操作／手術. As it grows, and by growing, it will learn the 商売／仕事 of general direction and how to develop its 批判的な 機能（する）／行事. A lucid, dispassionate, and immanent 批評 is the 最初の／主要な necessity, the living spirit of a world civilization. The Open 共謀 is essentially such a 批評, and the carrying out of such a 批評 into working reality is the 仕事 of the Open 共謀. It will by its very nature be 目的（とする）ing not so much to 始める，決める up a world direction, as to become itself a world direction, and the 教育の and 交戦的な forms of its 開始 段階 will evoke, step by step, as experience is 伸び（る）d and 力／強力にする and 責任／義務 acquired, forms of 行政 and 研究 and correlation.

The differences in nature and 機能（する）／行事 between the world 支配（する）／統制するs of the 未来 and the 明言する／公表する 政府s of the 現在の age which we have just pointed out favours a hope that the Open 共謀 may come to its own in many 事例／患者s rather by the fading out of these 明言する／公表する 政府s through the inhibition and paralysis of their destructive 交戦的な and 競争の激しい activities than by a direct 衝突 to 倒す them. As new world 支配（する）／統制するs develop, it becomes the 最高の 商売／仕事 of the Open 共謀 to keep them world wide and impartial, to save them by an incessant 批判的な 教育の and propagandist activity from entanglement with the old 伝統的な 競争s and 反目，不和s of 明言する／公表するs and nations. It is やめる possible that such world 支配（する）／統制するs should be able to develop 独立して, but it is 高度に probable, on the other 手渡す, that they will continue to be entangled as they are to-day, and that they will need to be 解放する／撤去させるd with a struggle. We repeat, the new 指示的な organizations of men's 事件／事情／状勢s will not be of the same nature as old-fashioned 政府s. They will be in their nature 生物学の, 財政上の, and 一般に 経済的な, and the old 政府s were まず第一に／本来 nothing of the sort. Their 指示的な 軍隊 will be (1) an 効果的な 批評 having the 質 of science, and (2) the growing will in men to have things 権利. The 指示的な 軍隊 of the older 政府s was the uncriticized fantasies and wilfulness of an individual, a class, a tribe, or a 大多数.

The 近代化 of the 宗教的な impulse leads us straight to this 成果／努力 for the 設立 of the world 明言する／公表する as a 義務, and the の近くに consideration of the necessary organization of that 成果／努力 will bring the reader to the 結論 that a movement 目的（とする）ing at the 設立 of a world directorate, however 制限するd that movement may be at first in numbers and 力／強力にする, must either 熟視する／熟考する the prospect of itself developing into a world directorate, and by the digestion and assimilation of superseded factors into an entire modern world community, or 収容する／認める from the 手始め the futility, the spare-time amateurishness, of its gestures.

VIII. — BROAD CHARACTERISTICS OF A SCIENTIFIC WORLD COMMONWEAL

Continuing our examination of the practical 仕事 before the modern mind, we may next 公式文書，認める the main lines of 同時代の aspiration within this 包括的な 輪郭（を描く） of a world commonweal. Any sort of 統一 of human 事件／事情／状勢s will not serve the ends we 捜し出す. We 目的（とする） at a particular sort of 統一; a world Caesar is hardly better from the 進歩／革新的な viewpoint than world 大混乱; the まとまり we 捜し出す must mean a world-wide 解放 of thought, 実験 and creative 成果／努力.

A successful Open 共謀 単に to 掴む 政府s and （権力などを）行使する and 保持する world 力／強力にする would be at best only the empty でっちあげる，人を罪に陥れる of success. It might be the exact 逆転する of success. 解放（する） from the 脅し of war and from the waste of international 経済的な 衝突s is a poor 解放（する） if it 需要・要求するs as its price the loss of all other liberties.

It is because we 願望（する） a 統一 of human direction, not 簡単に for the sake of まとまり, but as a means of 解放（する） to happiness and 力／強力にする, that it is necessary, at any cost—in 延期する, in loss of 効果的な 軍隊, in 戦略の or 戦術の disadvantage—that the light of 解放する／自由な, abundant 批評 should play upon that direction and upon the movements and 統一するing organizations 主要な to the 設立 of that 統一するing direction.

Man is an imperfect animal and never やめる 信頼できる in the dark. Neither morally nor intellectually is he 安全な from lapses. Most of us who are past our first 青年 know how little we can 信用 ourselves and glad to have our activities checked and guarded by a sense of helpful 査察. It is for this 推論する／理由 that a movement to realize the 考えられる better 明言する／公表する of the world must 否定する itself the advantages of secret methods and 戦術の insincerities. It must leave that to its adversaries. We must 宣言する our end plainly from the 手始め and 危険 no 誤解s of our 手続き.

The Open 共謀 against the 伝統的な and now cramping and dangerous 会・原則s of the world must be an Open 共謀 and cannot remain righteous さもなければ. It is lost if it goes 地下組織の. Every step to world まとまり must be taken in the daylight with the understanding sympathy of as many people as possible, or the sort of まとまり that will be won will be 設立する to be scarcely 価値（がある） the winning. The 必須の 仕事 would have to be recommenced again within the mere でっちあげる，人を罪に陥れる of まとまり thus 達成するd.

This candid 試みる／企てる to take 所有／入手 of the whole world, this Open 共謀 of ours, must be made in the 指名する of and for the sake of science and creative activity. Its 目的（とする） is to 解放（する） science and creative activity and every 行う／開催する／段階 in the struggle must be watched and 非難するd, lest there be any sacrifice of these ends to the exigencies of 衝突.

The 安全 of creative 進歩 and creative activity 暗示するs a competent 規則 of the 経済的な life in the 集団の／共同の 利益／興味. There must be food, 避難所 and leisure for all. The 根底となる needs of the animal life must be 保証するd before human life can have 解放する／自由な play. Man does not live by bread alone; he eats that he may learn and adventure creatively, but unless he eats he cannot adventure. His life is まず第一に／本来 経済的な, as a house is まず第一に／本来 a 創立／基礎, and 経済的な 司法（官） and efficiency must underlie all other activities; but to 裁判官 human society and 組織する political and social activities 完全に on 経済的な grounds is to forget the 客観的なs of life's （選挙などの）運動をする in a 最大の関心事 with 供給（する）.

It is true that man, like the animal world in general from which he has risen, is the creature of a struggle for sustenance, but unlike the animals, man can 訴える手段／行楽地 to methods of escape from that 競争の激しい 圧力 upon the means of subsistence, which has been the lot of every other animal 種類. He can 抑制する the 増加する in his numbers, and he seems 有能な of still やめる undefined 拡大s of his 生産性 per 長，率いる of 全住民. He can escape therefore from the struggle for subsistence altogether with a 黒字／過剰 of energy such as no other 肉親，親類d of animal 種類 has ever 所有するd. Intelligent 支配（する）／統制する of 全住民 is a 可能性 which puts man outside 競争の激しい 過程s that have hitherto 支配するd the modification of 種類, and he can be 解放（する）d from these 過程s in no other way.

There is a （疑いを）晴らす hope that, later, directed 産む／飼育するing will come within his 範囲, but that goes beyond his 現在の 範囲 of practical 業績／成就, and we need not discuss it その上の here. 十分である it for us here that the world community of our 願望（する）s, the 組織するd world community 行為／行うing and 確実にするing its own 進歩, 要求するs a 審議する／熟考する 集団の／共同の 支配（する）／統制する of 全住民 as a 最初の／主要な 条件.

There is no strong 直感的に 願望（する） for multitudinous offspring, as such, in the feminine make-up. The reproductive impulses operate 間接に. Nature 確実にするs a 圧力 of 全住民 through passions and instincts that, given 十分な knowledge, 知能, and freedom on the part of women, can be satisfactorily gratified and tranquillized, if need be, without the 生産／産物 of 非常に／多数の children. Very slight 調整s in social and 経済的な 手はず／準備 will, in a world of （疑いを）晴らす 利用できる knowledge and straightforward practice in these 事柄s, 供給（する） 十分な 誘導 or discouragement to 影響する／感情 the general birth 率 or the birth 率 of 明確な／細部 types as the 指示的な sense of the community may consider 望ましい. So long as the 大多数 of human 存在s are begotten involuntarily in lust and ignorance so long does man remain like any other animal under the moulding 圧力 of 競争 for subsistence. Social and political 過程s change 完全に in their character when we 認める the 可能性 and practicability of this 根底となる 革命 in human biology.

In a world so relieved, the 生産／産物 of 中心的要素 necessities 現在のs a 一連の problems altogether いっそう少なく distressful than those of the 現在の 緊急発進する for 所有／入手s and self-indulgence on the part of the successful, and for work and a 明らかにする living on the part of the 集まりs. With the 増加する of 全住民 unrestrained, there was, as the end of the 経済的な 過程, no practical 代案／選択肢 to a multitudinous equality at the level of 明らかにする subsistence, except through such an 不平等 of 経済的な 手はず／準備 as 許すd a 少数，小数派 to 持続する a higher 基準 of life by 保留するing whatever 黒字／過剰 of 生産／産物 it could しっかり掴む, from 消費 in mere proletarian 産む／飼育するing. In the past and at 現在の, what is called the 資本主義者 system, that is to say the unsystematic 開発／利用 of 生産／産物 by 私的な owners under the 保護 of the 法律, has, on the whole, in spite of much waste and 衝突, worked beneficially by checking that gravitation to a 全世界の／万国共通の low-grade 消費 which would have been the 必然的な 結果 of a 社会主義 oblivious of 生物学の 過程s. With 効果的な 抑制 upon the 増加する of 全住民, however, 完全に new 可能性s open out before mankind.

The besetting 副／悪徳行為 of 経済的な science, 正統派の and unorthodox alike, has been the 副／悪徳行為 of beginning in the 空気／公表する, with 現在の practice and 現在の 有罪の判決s, with questions of 給料, prices, values, and 所有／入手, when the profounder 問題／発行するs of human 協会 are really not to be 設立する at all on these levels. The 最初の／主要な 問題／発行するs of human 協会 are 生物学の and psychological, and the 必須のs of 経済的なs are problems in 適用するd physics and chemistry. The first thing we should 診察する is what we want to do with natural 資源s, and the next, how to get men to do what has to be done as pleasurably and 効果的に as possible. Then we should have a 基準 by which to 裁判官 the methods of to-day.

But the academic 経済学者s, and still more so Marx and his 信奉者s, 辞退する to を取り引きする these 根底となるs, and, with a stupid 提起する／ポーズをとる of sound practical 知恵, 主張する on 開始 up their 事例／患者 with an uncritical 受託 of the ありふれた antagonism of 雇用者s and 雇うd and a long rigmarole about 利益（をあげる）s and 給料. 所有権 and 没収するd 労働 are only one 始める，決める of many possible 始める，決めるs of 経済的な method.

The 経済学者s, however, will …に出席する 本気で only to the 現在の 始める，決める; the 残り／休憩（する） they ignore; and the Marxists, with their uncontrollable disposition to use 愛称s in the place of judgments, 非難する all others as "Utopian"—a word as final in its 解雇／（訴訟の）却下 from the minds of the elect as that other pet 反対する in the 共産主義者 代用品，人 for thought, "Bourgeois." If they can 説得する themselves that an idea or a 声明 is "Utopian" or "Bourgeois," it does not seem to 事柄 in the least to them whether it is 権利 or wrong. It is 性質の／したい気がして of. Just as in genteeler circles anything is 性質の／したい気がして of that can be labelled "atheistical", "破壊分子" or "disloyal."

If a century and a half ago the world had submitted its problems of 輸送（する） to the 経済学者s, they would have put aside, with as little wasted breath and 署名／調印する as possible, all talk about 鉄道s, 自動車s, steamships, and aeroplanes, and, with a 罰金 sense of extravagance rebuked, 始める，決める themselves to long neuralgic dissertations, disputations, and treatises upon highroads and the methods of connecting them, turnpike gates, canals, 影響（力） of lock 料金s on bargemen, 潮の 上陸 places, 船の停泊地s, 黒字／過剰 carrying capacity, 運送／保菌者s, caravans, 手渡す-barrows, and the pedestrianariat. There would have been a 早い and 平易な differentiation in feeling and 必要物／必要条件s between the horse-owning 少数，小数派 and the walking 大多数; the wrongs of the latter would have 拷問d the mind of every philosopher who could not ride, and been 最小限に減らすd by every philosopher who could; and there would have been a 幅の広い 不和 between the 狭くする-footpath school, the no-footpath school, and the school which would look 今後 to a time when every horse would have to be led along one 全世界の／万国共通の footpath under the 独裁政治 of the pedestrianariat. All with the profoundest gravity and dignity. These things, footpaths and roads and canals with their traffic, were "real," and "Utopian" 事業／計画（する）s for getting along at thirty or forty miles an hour or more 上りの／困難な and against 勝利，勝つd and tide, let alone the still more incredible suggestion of 空気／公表する 輸送（する）, would have been smiled and sneered out of 法廷，裁判所. Life went about on its with a 確かな 援助 from wheels, or floated, 列／漕ぐ／騒動d and was blown about on water; so it had been—and so it would always be.

The psychology of 経済的な co-操作／手術 is still only 夜明けing, and so the 経済学者s and the doctrinaire 社会主義者s have had the freest 範囲 for pedantry and 権威のある pomp. For a hundred years they have argued and argued about "rent," about "黒字／過剰 value," and so on, and have produced a literature ten thousand times as bulky, dreary, and foolish as the worst outpourings of the mediaeval schoolmen.

But as soon as this time-honoured 最大の関心事 with the allotment of the 株 of originators, 組織者s, 労働者s, owners of 構成要素, credit 売買業者s, and 税金 collectors in the total 製品, 中止するs to be dealt with as the 最初の／主要な question in 経済的なs; as soon as we 解放する our minds from a 最大の関心事 which from the 手始め やむを得ず makes that science a squabble rather than a science, and begin our attack upon the 支配する with a 調査する of the 機械／機構 and other 生産力のある 構成要素 要求するd in order that the 中心的要素 needs of mankind should be 満足させるd, if we go on from that to consider the way in which all this 構成要素 and 機械／機構 can be worked and the 製品 分配するd with the least 労働 and the greatest possible satisfaction, we 転換 our 治療 of 経済的な questions に向かって 基準s by which all 現在の methods of 開発／利用, 雇用, and 財政／金融 can be 裁判官d rather than 口論する人d over. We can 解任する the question of the （人命などを）奪う，主張するs of this sort of 関係者 or that, for later and subordinate consideration, and 見解（をとる） each variety of human 援助 in the general 成果／努力 完全に from the 見地 of what makes that 援助 least onerous and most 効果的な.

The germs of such really 科学の 経済的なs 存在する already in the 熟考する／考慮する of 産業の organization and 産業の psychology. As the science of 産業の psychology in particular develops, we shall find all this discussion of 所有権, 利益（をあげる）, 給料, 財政／金融, and accumulation, which has been 扱う／治療するd hitherto as the 最初の／主要な 問題／発行するs of 経済的なs, 落ちるing into place under the larger enquiry of what 条約s in these 事柄s, what system of money and what conceptions of 所有物／資産／財産, 産する／生じる the greatest 刺激 and the least 摩擦 in that world-wide system of co-操作／手術 which must 構成する the general 経済的な basis to the activities of a 統一するd mankind.

Manifestly the 最高の direction of the コンビナート／複合体 of human 経済的な activities in such a world must centre upon a bureau of （警察などへの）密告，告訴（状） and advice, which will take account of all the 資源s of the 惑星, 見積（る） 現在の needs, apportion 生産力のある activities and 支配（する）／統制する 配当. The topographical and 地質学の 調査するs of modern civilized communities, their 政府 地図／計画するs, their periodic 問題／発行する of 農業の and 産業の 統計（学）, are the first 天然のまま and unco-ordinated beginnings of such an 経済的な world 知能. In the 宣伝 work of David Lubin, a 開拓する whom mankind must not forget, and in his International 学校／設ける of 農業 in Rome, there were the beginnings of an impartial review month by month and year by year of world 生産／産物, world needs and world 輸送（する）. Such a 広大な／多数の／重要な central organization of 経済的な science would やむを得ず produce direction; it would 示す what had best be done here, there, and everywhere, solve general 絡まるs, 診察する, 認可する and 始める fresh methods and arrange the 過度期の 過程 from old to new. It would not be an organization of will, 課すing its will upon a 気が進まない or recalcitrant race; it would be a direction, just as a 地図／計画する is a direction.

A 地図／計画する 課すs no will on anyone, breaks no one in to its "政策." And yet we obey our 地図／計画するs.

The will to have the 地図／計画する 十分な, 正確な, and up to date, and the 決意 to have its 指示，表示する物s 尊敬（する）・点d, would have to pervade the whole community. To nourish and 支える that will must be the 仕事 not of any particular social or 経済的な 分割 of the community, but of the whole 団体／死体 of 権利-minded people in that community. The organization and 保護 of that 力／強力にする of will is the 最初の／主要な 請け負うing, therefore, of a world 革命 目的（とする）ing at 全世界の／万国共通の peace, 福利事業 and happy activity. And through that will it will produce as the central 組織／臓器 the brain of the modern community, a 広大な／多数の／重要な encyclopaedic organization, kept 絶えず up to date and giving approximate 見積（る）s and directions for all the 構成要素 activities of mankind.

The older and still 流布している conception of 政府 is いじめ（る）ing, is the breaking-in and subjugation of the "支配する," to the God, or king, or lords of the community. Will-bending, the 打ち勝つing of the recalcitrant junior and inferior, was an 必須の 過程 in the 設立 of 原始の societies, and its tradition still 支配するs our education and 法律. No 疑問 there must be a necessary accommodation of the normal human will to every form of society; no man is innately virtuous; but compulsion and 抑制 are the 摩擦 of the social machine and, other things 存在 equal, the いっそう少なく compulsive social 手はず／準備 are, the more willingly, 自然に, and easily they are 受託するd, the いっそう少なく wasteful of moral 成果／努力 and the happier that community will be. The ideal 明言する／公表する, other things 存在 equal, is the 明言する／公表する with the fewest possible number of will fights and will 鎮圧s. This must be a 最初の／主要な consideration in arranging the 経済的な, 生物学の, and mental organization of the world community at which we 目的（とする）.

We have 前進するd the opinion that the 支配（する）／統制する of 全住民 圧力 is practicable without any violent 衝突 with "human nature," that given a proper atmosphere of knowledge and 意向, there need be far いっそう少なく 鎮圧 of will in relation to 生産／産物 than 勝つ／広く一帯に広がるs to-day. In the same way, it is possible that the general 経済的な life of mankind may be made universally 満足な that there may be an 豊富 out of all comparison greater than the 存在するing 供給（する） of things necessary for human 井戸／弁護士席-存在, freedom, and activity, with not 単に not more, but infinitely いっそう少なく subjugation and enslavement than now occurs. Man is still but half born out of the blind struggle for 存在, and his nature still partakes of the infinite wastefulness of his mother Nature. He has still to learn how to price the 商品／必需品s he covets ーに関して／ーの点でs of human life. He is indeed only beginning to realize that there is anything to be learnt in that 事柄. He wastes will and human 可能性 extravagantly in his 現在の 経済的な methods.

We know nowadays that the nineteenth century expended a 広大な／多数の／重要な wealth of 知能 upon a barren 論争 between Individualism and 社会主義. They were 扱う／治療するd as 相互に 排除的 代案／選択肢s, instead of 存在 questions of degree. Human society has been is and always must be an intricate system of 調整s between 無条件の liberty and the disciplines and subordinations of co-operative 企業. 事件／事情／状勢s do not move 簡単に from a more individualist to a more 社会主義者 明言する／公表する or 副／悪徳行為 versa; there may be a 解放（する） of individual 率先 going on here and 標準化 or 抑制 増加するing there. Personal 所有物／資産／財産 never can be socially 保証（人）d as the extremer individualists 願望（する）d, nor can it be "廃止するd" as the extremer 社会主義者s 提案するd. 所有物／資産／財産 is not 強盗, as Proudhon 主張するd; it is the 保護 of things against promiscuous and おもに wasteful use. 所有物／資産／財産 is not やむを得ず personal. In some 事例／患者s 所有物／資産／財産 may 制限する or forbid a use of things that could be 一般に advantageous, and it may be and is frequently 不公平な in its assignment of 率先, but the 治療（薬） for that is not an 廃止 but a 改正 of 所有物／資産／財産. In the 固める／コンクリート it is a form necessary for liberty of 活動／戦闘 upon 構成要素, while abstracted as money, which is a （負債など）支払うd generalized form of 所有物／資産／財産; it is a ticket for individual liberty of movement and individual choice of reward.

The 経済的な history of mankind is a history of the 操作／手術 of the idea of 所有物／資産／財産; it relates the 衝突 of the 制限のない acquisitiveness of egoistic individuals against the 憤慨 of the disinherited and 不成功の and the far いっそう少なく 効果的な consciousness of a general 福利事業. Money grew out of a system of abstracting 条約s and has been 支配するd to a 広大な／多数の／重要な variety of 制限s, monopolizations, and 規則s. It has never been an altogether 論理（学）の 装置, and it has permitted the most 広範囲にわたる and コンビナート／複合体 開発s of credit, 負債, and dispossession. All these 開発s have brought with them characteristic forms of misuse and 汚職. The story is intricate, and the 絡まる of 関係s, of dependence, of 圧力, of interception, of misdirected services, 手足を不自由にする／（物事を）損なうing 当惑s, and 鎮圧するing 義務s in which we live to-day 収容する／認めるs of no such simple and general 解答s as many exponents of 社会主義, for example, seem to consider possible.

But the thought and 調査s of the past century or so have made it （疑いを）晴らす that a 分類 of 所有物／資産／財産, によれば the nature of the 権利s exercisable and によれば the 範囲 of 所有権 伴う／関わるd, must be the basis of any system of social 司法（官） in the 未来.

確かな things, the ocean, the 空気／公表する, rare wild animals, must be the 集団の／共同の 所有物／資産／財産 of all mankind and cannot be altogether 安全な until they are so regarded, and until some 固める／コンクリート 団体／死体 存在するs to 演習 these proprietary 権利s. Whatever 集団の／共同の 支配（する）／統制する 存在するs must 保護する these 全世界の／万国共通の 所有物／資産／財産s, the sea from derelicts, the strange shy things of the wild from extermination by the hunter and the foolish collector. The 絶滅 of many beautiful creatures is one of the 刑罰，罰則s our world is 支払う／賃金ing for its sluggishness in developing a 集団の／共同の ありふれた 支配する. And there are many 中心的要素 things and general needs that now also 需要・要求する a 統一するd 支配（する）／統制する in the ありふれた 利益／興味. The raw 構成要素 of the earth should be for all, not to be 独占するd by any acquisitive individual or acquisitive 君主 明言する／公表する, and not to be withheld from 開発／利用 for the general 利益 of any chance （人命などを）奪う，主張するs to 領土の 優先 of this or that backward or 取引ing person or tribe.

In the past, most of these 全世界の／万国共通の 関心s have had to be left to the 競争の激しい 企業 of 利益（をあげる）-捜し出すing individuals because there were as yet no collectivities 組織するd to the pitch of ability needed to develop and 支配（する）／統制する these 関心s, but surely nobody in his senses believes that the 供給（する） and 配当 of 中心的要素 商品／必需品s about the earth by irresponsible persons and companies working 完全に for 通貨の 伸び（る） is the best possible method from the point of 見解（をとる） of the race as a whole. The land of the earth, all utilizable natural 製品s, have fallen very 大部分は under the 支配するs and usages of personal 所有物／資産／財産 because in the past that was the only 認めるd and practicable form of 行政の proprietorship. The 開発 both of 広範囲にわたる proprietary companies and of 政府 departments with 経済的な 機能（する）／行事s has been a 事柄 of the last few centuries, the 開発, that is to say, of communal, more or いっそう少なく impersonal 所有権, and it is only through these 開発s that the idea of 組織するd collectivity of proprietorship has become 信頼できる.

Even in やめる modern 明言する／公表する 企業s there is a 傾向 to 解任する the r?e of the vigilant, jealous, and 原始の personal proprietor in the fiction of 所有権 by His Majesty the King. In 広大な／多数の／重要な Britain, for example, Georgius Rex is still dimly supposed to hover over the Postmaster General of his 地位，任命する Office, 認可する, disapprove, and call him to account. But the 郵便の Union of the world which steers a 登録（する）d letter from Chile to Norway or from Ireland to Pekin is almost 完全に 離婚d from the 条約 of an individual owner. It 作品; it is 非難するd without awe or malice. Except for the stealing and steaming of letters practised by the political police of さまざまな countries, it 作品 公正に／かなり 井戸／弁護士席. And the only 軍隊 behind it to keep it working 井戸／弁護士席 is the conscious ありふれた sense of mankind.

But when we have 規定するd for the 交替／補充 of individual 私的な 所有権 by more 高度に 組織するd forms of 集団の／共同の 所有権, 支配する to 解放する／自由な 批評 and responsible to the whole 共和国 of mankind, in the general 支配（する）／統制する of sea and land, in the getting, 準備, and 配当 of 中心的要素 製品s and in 輸送（する）, we have really 指名するd all the possible generalizations of 固める／コンクリート 所有権 that the most socialistic of 同時代のs will be 性質の／したい気がして to 需要・要求する. And if we 追加する to that the necessary 維持／整備 of a money system by a central world 当局 upon a basis that will make money keep 約束 with the 労働者 who earns it, and 代表する from first to last for him the value in 中心的要素 商品／必需品s he was given to understand it was to have, and if we conceive credit adequately controlled in the general 利益／興味 by a socialized world banking organization, we shall have defined the entire realm from which individual 所有物／資産／財産 and unrestricted individual 企業 have been 除外するd. Beyond that, the science of social psychology will probably 保証する us that the best work will be done for the world by individuals 解放する／自由な to 偉業／利用する their abilities as they wish. If the individual landowner or mineral-owner disappears altogether from the world, he will probably be 取って代わるd over large areas by tenants with かなりの 安全 of 任期, by householders and by licensees under 集団の／共同の proprietors. It will be the practice, the 認めるd best course, to 許す the cultivator to 利益（をあげる） as fully as possible by his own individual 生産性 and to leave the householder to fashion his house and garden after his own 願望（する）.

Such in the very broadest 条件 is the character of the world commonweal に向かって which the modern imagination is moving, so far as its direction and 経済的な life are 関心d. The organization of 集団の／共同の 団体／死体s 有能な of 演習ing these wider proprietorships, which cannot be 適切に used in the ありふれた 利益／興味 by uncorrelated individual owners, is the 肯定的な practical problem before the intelligent 部分 of mankind to-day. The nature of such 集団の／共同の 団体／死体s is still a 一連の open questions, even upon such points as whether they will be elected 団体／死体s or groups deriving their 当局 from other 許可／制裁s. Their 範囲 and methods of 操作／手術, their relations to one another and to the central bureau of 知能, remain also to be defined. But before we 結論する this essay we may be able to find precisions for at least the beginning of such 鮮明度／定義.

Nineteenth-century 社会主義 in its さまざまな forms, 含むing the 高度に indurated 決まり文句／製法 of 共産主義, has been a 一連の 事業／計画（する）s for the 設立 of such 集団の／共同の 支配（する）／統制するs, for the most part very あらましの 事業／計画（する）s from which the necessary factor of a sound psychological 分析 was almost 完全に wanting. まず第一に／本来 movements of 抗議する and 反乱 against the 炎ing 不正s arising out of the selfishly individualistic 開発／利用 of the new and more 生産力のある technical and 財政上の methods of the eighteenth and nineteenth centuries, they have been apt to go beyond the 限界s of reasonable socialization in their 需要・要求するs and to 最小限に減らす absurdly the difficulties and dangers of 集団の／共同の 支配（する）／統制する. Indignation and impatience were their 判決，裁定 moods, and if they 建設するd little they exposed much. We are better able to 手段 the magnitude of the 仕事 before us because of the 通関手続き／一掃s and lessons 達成するd by these 開拓する movements.

IX. — NO STABLE UTOPIA IS NOW CONCEIVABLE

This 統一するd world に向かって which the Open 共謀 would direct its activities cannot be pictured for the reader as any static and stereotyped spectacle of happiness. Indeed, one may 疑問 if such a thing as happiness is possible without 刻々と changing 条件s 伴う／関わるing continually 大きくするing and exhilarating 適切な時期s. Mankind, 解放（する）d from the 圧力 of 全住民, the waste of 戦争 and the 私的な monopolization of the sources of wealth, will 直面する the universe with a 広大な／多数の／重要な and 増加するing 黒字／過剰 of will and energy. Change and novelty will be the order of life; each day will 異なる from its 前任者 in its 広大な／多数の／重要な amplitude of 利益／興味. Life which was once 決まりきった仕事, endurance, and mischance will become adventure and 発見. It will no longer be "the old, old story."

We have still barely 現れるd from の中で the animals in their struggle for 存在. We live only in the 早期に 夜明け of human self-consciousness and in the first awakening of the spirit of mastery. We believe that the 執拗な 探検 of our outward and inward worlds by 科学の and artistic endeavour will lead to 開発s of 力／強力にする and activity upon which at 現在の we can 始める，決める no 限界s nor give any 確かな form.

Our antagonists are 混乱 of mind, want of courage, want of curiosity and want of imagination, indolence, and spendthrift egotism. These are the enemies against which the Open 共謀 arrays itself; these are the jailers of human freedom and 業績／成就.

X. — THE OPEN CONSPIRACY IS NOT TO BE
THOUGHT OF AS A SINGLE ORGANIZATION; IT IS
A CONCEPTION OF LIFE OUT OF WHICH EFFORTS,
ORGANIZATIONS, AND NEW ORIENTATIONS WILL ARISE

This open and 宣言するd 意向 of 設立するing a world order out of the 現在の patchwork of particularist 政府s, of effacing the militarist conceptions that have hitherto given 政府s their typical form, and of 除去するing credit and the 幅の広い 根底となる 過程s of 経済的な life out of reach of 私的な 利益（をあげる）-捜し出すing and individual monopolization, which is the 実体 of this Open 共謀 to which the modern 宗教的な mind must やむを得ず 演説（する）／住所 its practical activities, cannot fail to 誘発する enormous 対立. It is not a creative 成果／努力 in a （疑いを）晴らす field; it is a creative 成果／努力 that can hardly 動かす without attacking 設立するd things. It is the repudiation of drift, of "leaving things alone." It 非難するs everything in human life from the 最高の，を越す to the 底（に届く） and finds everything not good enough. It strikes at the 全世界の／万国共通の human 願望（する） to feel that things are "all 権利."

One might 結論する, and it would be a 迅速な, unsound 結論, that the only people to whom we could look for sympathy and any 熱烈な energy in 今後ing the 革命の change would be the unhappy, the discontented, the dispossessed, and the 敗北・負かすd in life's struggle. This idea lies at the root of the class-war dogmas of the Marxists, and it 残り／休憩（する）s on an 完全に 天然のまま conception of human nature. The successful 少数，小数派 is supposed to have no 効果的な 動機 but a 願望（する） to 保持する and 強める its advantages. A やめる imaginary 団結 to that end is せいにするd to it, a preposterous, base class activity. On the other 手渡す, the 不成功の 集まり—"proletariat"—is supposed to be 有能な of a （疑いを）晴らす 逮捕 of its disadvantages, and the more it is 貧窮化した and embittered, the clearer-minded it becomes, and the nearer draws its 反乱, its 建設的な "独裁政治," and the Millennium.

No 疑問 a かなりの 量 of truth is to be 設立する in this theory of the Marxist 革命. Human 存在s, like other animals, are 性質の／したい気がして to remain where their circumstances are tolerable and to want change when they are uncomfortable, and so a 広大な／多数の／重要な 割合 of the people who are "井戸／弁護士席 off" want little or no change in 現在の 条件s, 特に those who are too dull to be bored by an unprogressive life, while a 広大な／多数の／重要な 割合 of those who 現実に feel the inconveniences of straitened means and 全住民 圧力, do. But much vaster 集まりs of the 階級 and とじ込み／提出する of humanity are accustomed to inferiority and dispossession, they do not feel these things to the extent even of 願望（する）ing change, or even if they do feel their disadvantages, they still 恐れる change more than they dislike their disadvantages. Moreover, those who are 十分に 苦しめるd to realize that "something せねばならない be done about it" are much more 性質の／したい気がして to childish and 脅すing 需要・要求するs upon heaven and the 政府 for 是正する and vindictive and 刑罰の 活動／戦闘 against the envied fortunate with whom they happen to be in 即座の 接触する, than to any reaction に向かって such コンビナート／複合体, 試験的な, disciplined 建設的な work as alone can better the lot of mankind. In practice Marxism is 設立する to work out in a ready 訴える手段／行楽地 to malignantly destructive activities, and to be so uncreative as to be 事実上 impotent in the 直面する of 構成要素 difficulties. In Russia, where—in and about the 都市の centres, at least—Marxism has been put to the 実験（する）, the doctrine of the 労働者s' 共和国 remains as a 統一するing cant, a 実験（する） of orthodoxy of as little practical significance there as the 共産主義 of Jesus and communion with Christ in Christendom, while beneath this creed a small oligarchy which has 達成するd 力／強力にする by its profession does its obstinate best, much 妨害するd by the 疑惑 and 敵意 of the Western financiers and 政治家，政治屋s, to carry on a 一連の 利益／興味ing and varyingly successful 実験s in the socialization of 経済的な life. Here we have no 範囲 to discuss the N.E.P. and the Five Year 計画（する）. They are dealt with in The Work, Wealth, and Happiness of Mankind. Neither was 適切に 共産主義者. The Five Year 計画（する） is carried out as an 独裁的な 明言する／公表する capitalism. Each year shows more and more 明確に that Marxism and 共産主義 are divagations from the path of human 進歩 and that the line of 前進する must follow a course more intricate and いっそう少なく flattering to the ありふれた impulses of our nature.

The one main 立ち往生させる of truth in the theory of social 開発 woven by Marx and Engels is that successful, comfortable people are 性質の／したい気がして to dislike, 妨害する and even resist 活発に any 相当な changes in the 現在の patchwork of 手はず／準備, however 広大な／多数の／重要な the ultimate dangers of that patchwork may be or the privations and sufferings of other people 伴う／関わるd in it. The one main 立ち往生させる of error in that theory is the facile 仮定／引き受けること that the people at a disadvantage will be stirred to anything more than 大混乱／混沌とした and destructive 表現s of 憤慨. If now we 拒絶する the error and 受託する the truth, we lose the delusive 慰安 of belief in that 魔法 巨大（な）, the Proletariat, who will dictate, arrange, 回復する, and create, but we （疑いを）晴らす the way for the 承認 of an エリート of intelligent, creative-minded people scattered through the whole community, and for a 熟考する／考慮する of the method of making this creative element 効果的な in human 事件／事情／状勢s against the 大規模な 対立s of selfishness and unimaginative self-保護の 保守主義.

Now, 確かな classes of people such as 凶漢s and 夜盗，押し込み強盗s seem to be harmful to society without a redeeming point about them, and others, such as racecourse bookmakers, seem to 供給する the 最小限 of distraction and entertainment with a 最大限 of mischief. Wilful idlers are a mere burthen on the community. Other social classes again, professional 兵士s, for example, have a 確かな 伝統的な honourableness which disguises the essentially parasitic 関係 of their services to the developing modern community. Armies and 軍備s are 癌s produced by the malignant 開発 of the 愛国的な ウイルス under modern 条件s of exaggeration and 集まり suggestion. But since there are armies 用意が出来ている to 行為／法令／行動する coercively in the world to-day, it is necessary that the Open 共謀 should develop within itself the competence to resist 軍の coercion and 戦闘 and destroy armies that stand in the way of its 出現. かもしれない the first two types here instanced may be 非難するd as classes and 除外するd as classes from any 参加 in the 組織するd 成果／努力 to recast the world, but やめる 明白に the 兵士 cannot. The world commonweal will need its own 科学の methods of 保護 so long as there are people running about the 惑星 with 旗s and uniforms and 武器s, 申し込む／申し出ing 暴力／激しさ to their fellow men and 干渉するing with the 解放する／自由な movements of 商品／必需品s in the 指名する of 国家の 主権，独立.

And when we come to the general 機能（する）／行事ing classes, landowners, 産業の 組織者s, 銀行業者s, and so 前へ／外へ, who 支配（する）／統制する the 現在の system, such as it is, it should be still plainer that it is very 大部分は from the 階級s of these classes, and from their 蓄える／店s of experience and traditions of method, that the 指示的な 軍隊s of the new order must 現れる. The Open 共謀 can have nothing to do with the heresy that the path of human 進歩 lies through an 広範囲にわたる class war.

Let us consider, for example, how the Open 共謀 stands to such a コンビナート／複合体 of activities, usages, accumulations, advantages as 構成するs the banking world. There are no 疑問 many 銀行業者s and many practices in banking which make for personal or group advantage to the general detriment. They forestall, 独占する, constrain, and だまし取る, and so 増加する their riches. And another large part of that banking world follows 決まりきった仕事 and 設立するd usage; it is carrying on and keeping things going, and it is neither inimical nor 役立つ to the 開発 of a 進歩／革新的な world organization of 財政／金融. But there remains a residuum of 初めの and intelligent people in banking or associated with banking or mentally 利益／興味d in banking, who do realize that banking plays a very important, 利益／興味ing part in the world's 事件／事情／状勢s, who are curious about their own intricate 機能（する）／行事 and 性質の／したい気がして に向かって a 科学の 調査 of its origins, 条件s, and 未来 可能性s. Such types move 自然に に向かって the Open 共謀. Their enquiries carry them 必然的に outside the 銀行業者s' habitual field to an examination of the nature, drift, and 運命 of the entire 経済的な 過程.

Now the 主題 of the 先行する paragraph might be repeated with variations through a 得点する／非難する／２０ of paragraphs in which appropriate modifications would adapt it to the 産業の 組織者, the merchant and 組織者 of 輸送（する）, the advertiser, the 小売 distributor, the agriculturalist, the engineer, the 建設業者, the 経済的な 化学者／薬剤師, and a number of other types 機能の in the 同時代の community. In all we should distinguish firstly a base and harmful section, then a mediocre section に引き続いて 設立するd usage, and lastly, an active, 進歩／革新的な section to whom we turn 自然に for 開発s 主要な に向かって the 進歩／革新的な world commonweal of our 願望（する）s. And our 分析 might 侵入する その上の than 分離 into types of individuals. In nearly every individual instance we should find a mixed composition, a human 存在 of fluctuating moods and 混乱させるd 目的s, いつかs base, いつかs drifting with the tide and いつかs 警報 and intellectually and morally quickened. The Open 共謀 must be content to take a fraction of a man, as it 控訴，上告s to fractions of many classes, if it cannot get him altogether.

This idea of 製図／抽選 together a 割合 of all or nearly all the 機能の classes in 同時代の communities ーするために weave the beginnings of a world community out of their 選択 is a 公正に／かなり obvious one—and yet it has still to 勝利，勝つ practical 承認. Man is a morbidly gregarious and 同志／支持者 creature; he is 深い in his 即座の struggles and stands by his own 肉親，親類d because in so doing he defends himself; the industrialist is best equipped to 非難する his fellow industrialist, but he finds the root of all evil in the 銀行業者; the 給料 労働者 転換s the 非難する for all social wrongs on the "雇うing class." There is an element of exasperation in most 経済的な and social reactions, and there is hardly a 改革（する）ing or 革命の movement in history which is not essentially an 無差別の attack of one 機能（する）／行事ing class or type upon another, on the 仮定／引き受けること that the attacked class is 完全に to 非難する for the 衝突／不一致 and that the attacking class is self-十分な in the commonweal and can dispense with its annoying 協力者. A かなりの element of 司法（官） usually enters into such recriminations. But the Open 共謀 cannot avail itself of these class animosities for its 運動ing 軍隊. It can have, therefore, no uniform method of approach. For each class it has a conception of modification and 開発, and each class it approaches therefore at a 独特の angle. Some classes, no 疑問, it would supersede altogether; others—the 科学の 捜査官／調査官, for example—it must regard as almost wholly good and 捜し出す only to multiply and 権力を与える, but it can no more 可決する・採択する the prejudices and extravagances of any particular class as its basis than it can 可決する・採択する the （人命などを）奪う，主張するs of any 存在するing 明言する／公表する or empire.

When it is 明確に understood that the binding links of the Open 共謀 we have in mind are 確かな 幅の広い general ideas, and that—except perhaps in the 事例／患者 of 科学の 労働者s—we have no 現在の 始める，決める of 態度s of mind and habits of activity which we can turn over 直接／まっすぐに and unmodified to the service of the 共謀, we are in a position to realize that the movement we 熟視する／熟考する must from the 手始め be diversified in its traditions and elements and さまざまな in its methods. It must fight upon several 前線s and with many sorts of 器具／備品. It will have a ありふれた spirit, but it is やめる 考えられる that between many of its contributory factors there may be very wide gaps in understanding and sympathy. It is no sort of simple organization.

XI. — FORCES AND RESISTANCES IN THE GREAT MODERN
COMMUNITIES NOW PREVALENT, WHICH ARE ANTAGONISTIC
TO THE OPEN CONSPIRACY. THE WAR WITH TRADITION

We have now 明言する／公表するd 概して but plainly the idea of the world commonweal which is the 客観的な of the Open 共謀, and we have made a 予選 examination of the composition of that movement, showing that it must be やむを得ず not a class 開発, but a 集中 of many different sorts of people upon a ありふれた idea. Its 開始 仕事 must be the elaboration, 解説，博覧会, and 宣伝 of this ありふれた idea, a 安定した （選挙などの）運動をする to revolutionize education and 設立する a modern ideology in men's minds and, arising out of this, the incomparably vaster 仕事 of the 現実化 of its ideas.

These are 仕事s not to be done in vacuo; they have to be done in a dense world of （人が）群がるing, incessant, 熱烈な, unco-ordinated activities, the world of market and newspaper, seed-time and 収穫, births, deaths, 刑務所，拘置所s, hospitals, 暴動s, 兵舎 and army manoeuvres, 誤った prophets and 王室の 行列s, games and shows, 解雇する／砲火／射撃, 嵐／襲撃する, pestilence, 地震, war. Every day and every hour things will be happening to help or 妨害する, 刺激する or 土台を崩す, 妨害する or 敗北・負かす the creative 成果／努力 to 始める，決める up the world commonweal.

Before we go on to discuss the 選択 and organization of these heterogeneous and おもに 宗教的な impulses upon which we 残り／休憩（する） our hopes of a greater life for mankind, before we 計画（する） how these impulses may be got together into a system of co-ordinated activities, it will be 井戸／弁護士席 to review the main antagonistic 軍隊s with which, from its very inception, the Open 共謀 will be—is now—in 衝突.

To begin with, we will consider these 軍隊s as they 現在の themselves in the 高度に developed Western European 明言する／公表するs of to-day and in their American derivatives, derivatives which, in spite of the fact that in most 事例／患者s they have far outgrown their lands of origin, still 借りがある a large part of their social habits and political conceptions to Europe. All these 明言する／公表するs touch upon the 大西洋 or its contributory seas; they have all grown to their 現在の form since the 発見 of America; they have a ありふれた tradition やじ in the ideas of Christendom and a generic resemblance of method. Economically and socially they 現在の what is known in 現在の parlance as the 資本主義者 system, but it will relieve us of a かなりの 負担 of disputatious 事柄 if we call them here 簡単に the "大西洋" civilizations and communities.

The consideration of these 大西洋 civilizations in relation to the coming world civilization will 十分である for the 現在の 一時期／支部. Afterwards we will consider the modification of the 軍隊s antagonistic to the Open 共謀 as they 陳列する，発揮する themselves beyond the formal 限定するs of these now 支配的な 明言する／公表するs in the world's 事件／事情／状勢s, in the social systems 弱めるd and 負傷させるd by their 拡大, and の中で such いっそう少なく 高度に 組織するd communities as still 生き残る from man's savage and 野蛮な past.

The Open 共謀 is not やむを得ず antagonistic to any 存在するing 政府. The Open 共謀 is a creative, 組織するing movement and not an anarchistic one. It does not want to destroy 存在するing 支配（する）／統制するs and forms of human 協会, but either to supersede or amalgamate them into a ありふれた world directorate. If 憲法s, 議会s, and kings can be dealt with as 一時的に 会・原則s, trustees for the coming of age of the world commonweal, and in so far as they are 行為／行うd in that spirit, the Open 共謀 makes no attack upon them.

But most 政府s will not 始める，決める about their 商売／仕事 as in any way 一時的に they and their 支持者s 主張する upon a reverence and obedience which repudiate any 可能性 of supersession. What should be an 器具 becomes a divinity. In nearly every country of the world there is, in deference to the pretended necessities of a possible war, a 広大な degrading and dangerous cultivation of 忠義 and mechanical subservience to 旗s, uniforms, 大統領，／社長s, and kings. A 大統領，／社長 or king who does his 任命するd work 井戸／弁護士席 and righteously is する権利を与えるd to as much subservience as a bricklayer who does his work 井戸／弁護士席 and righteously and to no more, but instead there is a 支えるd endeavour to give him the 特権s of an idol above 批評 or reproach, and the 組織するd worship of 旗s has become—with changed 条件s of intercourse and 戦争—an 完全に evil misdirection of the gregarious impulses of our race. Emotion and sentimentality are evoked in the 原因（となる） of disciplines and co-操作／手術s that could やめる easily be 支えるd and that are better 支えるd by 合理的な／理性的な 有罪の判決.

The Open 共謀 is やむを得ず …に反対するd to all such implacable 忠義s, and still more so to the 積極的な 主張 and 宣伝 of such 忠義s. When these things take the form of 抑えるing reasonable 批評 and forbidding even the suggestion of other forms of 政府, they become plainly antagonists to any 包括的な 事業／計画（する） for human 福利事業. They become manifestly, from the wider point of 見解（をとる）, seditious, and 忠義 to "king and country" passes into plain 背信 to mankind. Almost everywhere, at 現在の, 教育の 会・原則s 組織する 障壁s in the path of 進歩, and there are only the feeblest 試みる／企てるs at any 反対する education that will break up these 障壁s. There is little or no 成果／努力 to 抑制する the 積極的な 国家主義者 when he waves his 旗 against the 福利事業 of our race, or to 保護する the children of the world from the 感染 of his enthusiasms. And this last is as true now of the American system as it is of any European 明言する／公表する.

In the 広大な／多数の／重要な 集まり of the modern community there is little more than a favourable acquiescence in 愛国的な ideas and in the worship of 愛国的な symbols, and that is based 大部分は on such training. These things are not necessary things for the generality of to-day. A change of mental direction would be possible for the 大多数 of people now without any violent disorganization of their intimate lives or any serious social or 経済的な readjustments for them. Mental 感染 in such 事例／患者s could be 反対するd by mental 衛生設備. A 大多数 of people in Europe, and a still larger 大多数 in the 部隊d 明言する／公表するs and the other American 共和国s, could become 国民s of the world without any serious hindrance to their 現在の 占領／職業s, and with an incalculably 広大な 増加する of their 現在の 安全.

But there remains a 逮捕する of special classes in every community, from kings to custom-house officers, far more 深く，強烈に 伴う／関わるd in patriotism because it is their 貿易（する） and their source of honour, and 用意が出来ている in consequence with an 直感的に 抵抗 to any reorientation of ideas に向かって a broader 見通し. In the 事例／患者 of such people no mental 衛生設備 is possible without dangerous and alarming changes in their way of living. For the 大多数 of these 愛国者s by m騁ier, the Open 共謀 打ち明けるs the gates 主要な from a fussy 楽園 of eminence, 尊敬（する）・点, and 特権,—and 動議s them に向かって an 厳格な，質素な wilderness which does not 現在の even the faintest 約束 of a congenial, distinguished life for them. Nearly everything in human nature will 配置する／処分する／したい気持ちにさせる them to turn away from these gates which open に向かって the world peace, to bang-to and lock them again if they can, and to grow thickets as speedily as possible to 隠す them and get them forgotten. The suggestion of 存在 trustees in a 移行 will seem to most of such people only the 偽装する of an ultimate degradation.

From such classes of 愛国者s by m騁ier, it is manifest that the Open 共謀 can 推定する／予想する only 対立. It may detach individuals from them, but only by 奪うing them of their 必須の class 忠義s and 特徴. The class as a class will remain 非，不，無 the いっそう少なく antagonistic. About 王室の 法廷，裁判所s and 大統領の 住居s, in 外交の, 領事の, 軍の, and 海軍の circles, and wherever people wear 肩書を与えるs and uniforms and enjoy pride and 優先s based on 存在するing political 会・原則s, there will be the completest general 無（不）能 to しっかり掴む the need for the Open 共謀. These people and their womankind, their friends and 関係s, their servants and 扶養家族s, are 防備を堅める／強化するd by time-honoured traditions of social usage, of 感情 and romantic prestige. They will 主張する that they are reality and Cosmopolis a dream. Only individuals of exceptional liveliness, rare 知識人 力／強力にする, and innate moral 軍隊 can be 推定する／予想するd to break away from the anti-進歩／革新的な habits such class 条件s 課す upon them.

This 絡まる of traditions and 忠義s, of 利益／興味d 貿易（する）s and professions, of 特権d classes and 公式の／役人 愛国者s, this コンビナート／複合体 of human 存在s 具体的に表現するing very 平易な and natural and time-honoured ideas of eternal 国家の 分離 and unending international and class 衝突, is the main 客観的な of the Open 共謀 in its 開始 段階. This 絡まる must be disentangled as the Open 共謀 前進するs, and until it is 大部分は disentangled and （疑いを）晴らすd up that Open 共謀 cannot become anything very much more than a 願望（する） and a 事業／計画（する）.

This 絡まる of "necessary 愛国者s," as one may call them, is different in its nature, いっそう少なく intricate and 広範囲にわたる 比例して in the 部隊d 明言する／公表するs and the 明言する／公表するs of Latin America, than it is in the old European communities, but it is 非，不，無 the いっそう少なく virulent in its 活動／戦闘 on that account. It is only recently that 軍の and 海軍の services have become important factors in American social life, and the really vitalizing 接触する of the 利益／興味d 愛国者 and the 明言する／公表する has hitherto centred おもに upon the custom house and the 譲歩. Instead of a mellow and romantic 忠義 to "king and country" the American thinks 簡単に of America and his 旗.

The American exaggeration of patriotism began as a 抵抗 to 開発／利用 from overseas. Even when political and 会計の freedom were won, there was a long 段階 of 産業の and 財政上の dependence. The American's habits of mind, in spite of his 最近の 現実化 of the enormous 力／強力にする and 親族 繁栄 of the 部隊d 明言する／公表するs and of the 拡大するing 可能性s of their Spanish and Portuguese-speaking 隣人s, are still 大部分は self-保護の against a now imaginary European 危険，危なくする. For the first three ４半期/4分の1s of the nineteenth century the people of the American continent, and 特に the people of the 部隊d 明言する／公表するs, felt the 産業の and 財政上の ascendancy of 広大な／多数の／重要な Britain and had a reasonable 恐れる of European attacks upon their continent. A growing tide of 移民，移住（する）s of uncertain sympathy 脅すd their dearest habits. 旗 worship was 課すd まず第一に／本来 as a repudiation of Europe. Europe no longer ぼんやり現れるs over America with overpowering intimations, American 産業s no longer have any practical justification for 保護, American 財政／金融 would be happier without it, but the 愛国的な 利益／興味s are so 設立するd now that they go on and will go on. No American 政治家 who 投機・賭けるs to be cosmopolitan in his utterance and 見通し is likely to escape altogether from the raucous attentions of the 愛国的な 新聞記者／雑誌記者.

We have said that the コンビナート／複合体 of classes in any country 利益／興味d in the 現在の method of 政府 is 支えるd by traditions and impelled by its nature and 条件s to 保護する itself against 探検の／予備の 批評. It is therefore unable to escape from the forms of 競争の激しい and 交戦的な 国家主義 in which it was 発展させるd. It cannot, without 墓／厳粛／彫る／重大な danger of enfeeblement, change any such innate form. So that while 平行の コンビナート／複合体s of 愛国的な classes are 設立する in greater or いっそう少なく intricacy grouped about the 旗s and 政府s of most 存在するing 明言する／公表するs, these コンビナート／複合体s are by their nature 強いるd to remain separate, 国家主義者, and 相互に antagonistic. You cannot 推定する／予想する a world union of 兵士s or diplomatists. Their 存在 and nature depend upon the idea that 国家の 分離 is real and incurable, and that war, in the long run, is 避けられない. Their conceptions of 忠義 伴う／関わる an antagonism to all foreigners, even to foreigners of 正確に／まさに the same types as themselves, and make for a continual （選挙などの）運動をする of annoyances, 疑惑s, and 警戒s—together with a general 宣伝, 影響する／感情ing all other classes, of the necessity of an international antagonism—that creeps 断固としてやる に向かって war.

But while the methods of 刺激するing war 雇うd by the 愛国的な classes are 伝統的な, modern science has made a new and enormously more powerful thing of 戦争 and, as the 広大な／多数の／重要な War showed, even the most 保守的な generals on both 味方するs are unable to 妨げる the gigantic 介入s of the mechanician and the 化学者／薬剤師. So that a 状況／情勢 is brought about in which the militarist element is unable to fight without the support of the modern 産業の organization and the acquiescence of the 広大な／多数の／重要な 集まり of people. We are 直面するd therefore at the 現在の time with the paradoxical 状況／情勢 that a 愛国的な tradition 支えるs in 力／強力にする and 当局 warlike classes who are やめる incapable of carrying on war. The other classes to which they must go for support when the 災害 of war is 現実に 達成するd are classes developed under peace 条件s, which not only have no 肯定的な advantage in war, but must, as a whole, 苦しむ 広大な／多数の／重要な dislocation, 不快, 破壊, and 苦しめる from war. It is of 最初の／主要な importance therefore, to the 正式に 支配的な classes that these new social 集まりs and 力／強力にするs should remain under the sway of the old social, sentimental, and romantic traditions, and 平等に important is it to the Open 共謀 that they should be 解放（する）d.

Here we bring into consideration another 広大な／多数の／重要な コンビナート／複合体 of persons, 利益／興味s, traditions—the world of education, the さまざまな 宗教的な organizations, and, beyond these, the ramifying, indeterminate world of newspapers and other 定期刊行物s, 調書をとる／予約するs, the 演劇, art, and all the 器具s of 贈呈 and suggestion that mould opinion and direct 活動／戦闘. The sum of the 操作／手術s of this コンビナート／複合体 will be either to 支える or to 破壊する the old 国家主義者 交戦的な ascendancy. Its easiest 即座の course is to 受託する it. 教育の organizations on that account are now 大部分は a 保守的な 軍隊 in the community; they are in most 事例／患者s 直接／まっすぐに controlled by 当局 and bound 公式に 同様に as 事実上 to 尊敬（する）・点 現在の 恐れるs and prejudices. It evokes より小数の difficulties for them if they 限界 and mould rather than 解放（する） the young. The schoolmaster tends, therefore, to 受託する and 標準化する and stereotype, even in the living, 進歩／革新的な fields of science and philosophy. Even there he is a ブレーキ on the 今後 movement. It is （疑いを）晴らす that the Open 共謀 must either continually 乱す and revivify him or else 率直に antagonize him. Universities also struggle between the honourable past on which their prestige 残り／休憩（する）s, and the need of adaptation to a world of enquiry, 実験, and change. It is an open question whether these particular organizations of 知識人 prestige are of any real value in the living world. A modern world planned de novo would probably produce nothing like a 同時代の university. Modern 研究, one may argue, would be 刺激するd rather than 負傷させるd by 完全にする detachment from the ぐずぐず残る mediaevalism of such 会・原則s, their entanglement with adolescent education, and their 古代の and contagious conceptions of 優先 and honour.

Ordinary 宗教的な organizations, again, 存在する for self-保護 and are 傾向がある to follow rather than direct the 現在のs of popular thought. They are kept alive, indeed, by revivalism and new 出発s which at the 出口 they are apt to resist, as the カトリック教徒 Church, for instance, resisted the Franciscan awakening, but their formal disposition is 保守的な. They say to 宗教的な 開発, thus far and no さらに先に.

Here, in school, college, and church, are activities of thought and 指示／教授／教育 which, 一般に speaking, drag upon the wheels of 進歩, but which need not やむを得ず do so. A schoolmaster may be 初めの, 刺激するing, and creative, and if he is fortunate and a good 闘士，戦闘機 he may even 達成する かなりの worldly success; university teachers and 捜査官／調査官s may strike out upon new lines and yet escape 破壊 by the older dons. Universities compete against other universities at home and abroad and cannot altogether 産する／生じる to the 軍隊s of dullness and subservience. They must 持続する a 確かな difference from vulgar opinion and a 確かな repute of 知識人 virility.

As we pass from the more 組織するd to the いっそう少なく 組織するd 知識人 activities, we find 保守的な 影響（力） 拒絶する／低下するing in importance, and a freer play for the creative 運動. Freshness is a 最初の／主要な 条件 of journalistic, literary, and artistic success, and orthodoxy has nothing new to say or do. But the 願望（する） for freshness may be 満足させるd all too readily by 単に extravagant, superficial, and incoherent 発明s.

The 影響（力） of this old 伝統的な 国家主義者 social and political 階層制度 which 封鎖するs the way to the new world is not, however, 発揮するd 排他的に through its 支配（する）／統制する over schools and universities. Nor is that indeed its more powerful activity. Would that it were There is also a direct, いっそう少なく defined 接触する of the old order with the nascent 力／強力にするs, that plays a far more 効果的な part in 延期するing the 開発 of the modern world commonweal. やむを得ず the old order has 決定するd the 設立するd way of life, which is, at its best, large, comfortable, amusing, 尊敬（する）・点d. It 所有するs all the 入り口s and 出口s and all the 支配（する）／統制するs of the 設立するd daily 一連の会議、交渉／完成する. It is able to exact, and it does exact, almost without design, many 順応／服従s. There can be no very ample social life, therefore, for those who are conspicuously dissentient. Again the old order has a 完全にする 準備／条項 for the growth, 福利事業, and 進歩 of its children. It 支配（する）／統制するs the founts of honour and self-尊敬（する）・点; it 供給するs a mapped-out world of behaviour. The new 率先s make their 外見 here and there in the form of 孤立するd individuals, here an inventor, there a bold 組織者 or a vigorous thinker. Apart from his 明確な／細部 work the innovating type finds that he must 落ちる in with 設立するd things or his womenfolk will be ostracized, and he will be 苦しめるd by a sense of 孤立／分離 even in the 中央 of successful activities. The more intensely he innovates in particular, the more likely is he to be too busy to 捜し出す out kindred souls and 組織する a new social life in general. The new things and ideas, even when they arise abundantly, arise scattered and unorganized, and the old order takes them in its 逮捕する. America for example—both on its Latin and on its English-speaking 味方する—is in many ways a 勝利 of the old order over the new.

Men like Winwood Reade thought that the New World would be indeed a new world. They idealized its 明らかな emancipations. But as the more successful of the toiling 農業者s and 仲買人s of 共和国の／共和党の America rose one by one to affluence, leisure, and freedom, it was far more 平易な for them to 可決する・採択する the polished and 用意が出来ている social patterns and usages of Europe than to work out a new civilization in 一致 with their equalitarian professions. Yet there remains a gap in their adapted "Society." Henry James, that 激烈な／緊急の 観察者／傍聴者 of subtle social flavours, has pointed out the peculiar headlessness of social life in America because of the absence of 法廷，裁判所 機能（する）／行事s to "go on" to and 正当化する the 組み立てる／集結するing and dressing. The social life has imitated the 準備 for the 法廷，裁判所 without any political justification. In Europe the assimilation of the 豊富な European industrialist and financier by the old order has been 平行の and 自然に more 論理（学）上 完全にする. He really has 設立する a 法廷，裁判所 to "go on" to. His social 計画／陰謀 was still undecapitated until kingdoms began to change into 共和国s after 1917.

In this way the コンビナート／複合体 of classes vitally 伴う／関わるd in the old 交戦的な 国家主義者 order is mightily 増強するd by much larger 集まりs of imitative and 別館d and more or いっそう少なく assimilated rich and active people. The 広大な／多数の／重要な industrialist has married the daughter of the marquis and has a couple of sons in the Guards and a daughter who is a princess. The money of the American 物陰／風下d, 逃げるing from the social futility of its land of origin, helped 支える up a mischievous 君主国 in Greece. The 機能の and 私的な lives of the new men are thus at war with one another. The real 利益／興味s of the 広大な／多数の／重要な industrialist or financier 嘘（をつく） in cosmopolitan organization and the 構成要素 開発 of the world commonweal, but his womenfolk pin 旗s all over him, and his sons are 用意が出来ている to sacrifice themselves and all his 商売／仕事 創造s for the sake of trite splendours and Ruritanian romance.

But just so far as the 広大な／多数の／重要な 商売／仕事 組織者 is 有能な and creative, so far is he likely to realize and resent the price in 失望／欲求不満 that the old order 強いるs him to 支払う／賃金 for amusement, social 利益／興味, and 国内の peace and 慰安. The Open 共謀 脅すs him with no effacement; it may even appear with an 空気／公表する of 解放（する）. If he had women who were 利益／興味d in his 商売／仕事 事件／事情／状勢s instead of women who had to be amused, and if he realized in time the practical, 知識人, and moral 誘拐する of sons and daughters by the old order that goes on, he might pass やめる easily from acquiescence to antagonism. But in this 尊敬（する）・点 he cannot a 選び出す／独身-手渡すd. This is a social and not an individual 操作／手術. The Open 共謀, it is （疑いを）晴らす, must 含む in its activities a 広大な／多数の／重要な fight for the souls of economically-機能の people. It must carve out a Society of its own from Society. Only by the 創造 of a new and better social life can it resist the many advantages and attractions of the old.

This constant gravitation 支援する to 伝統的な uses on the part of what might become new social types 適用するs not 単に to big people but to such small people as are really 機能の in the modern 経済的な 計画／陰謀. The have no social life adapted to their new 経済的な 関係s, and they 軍隊d 支援する upon the methods of behaviour 設立するd for what were 概略で their analogues in the old order of things. The さまざまな sorts of 経営者／支配人s and foremen in big modern 関心s, for example, carry on ways of living they have taken ready-made from the stewards, tradesmen, tenantry, and upper servants of an aristocratic 領土の system. They 解放（する） themselves and are 解放（する）d almost in spite of themselves, slowly, 世代 by 世代, from habits of social subservience that are no longer necessary nor convenient in the social 過程, acquire an 公式の／役人 pride in themselves and take on new conceptions of responsible 忠義 to a 計画／陰謀. And they find themselves under suggestions of class aloofness and 優越 to the general 集まり of いっそう少なく 枢機けい／主要な 労働者s, that are often 正統化できない under new 条件s. 機械／機構 and 科学の organization have been and still are revolutionizing 生産力のある activity by the 進歩／革新的な 排除／予選 of the unskilled 労働者, the 切り開く／タクシー／不正アクセス, the mere toiler. But the social organization of the modern community and the 相互の deportment of the associated 労働者s left over after this 排除／予選 are still haunted by the tradition of the lord, the middle-class tenant, and the servile hind. The 開発 of self-尊敬（する）・点 and 相互の 尊敬（する）・点 の中で the 集まり of modern 機能の 労働者s is 明確に an intimate 関心 of the Open 共謀.

A 広大な 量 of moral 軍隊 has been wasted in the past hundred years by the antagonism of "労働" to "資本／首都," as though this were the 最初の／主要な 問題／発行する in human 事件／事情／状勢s. But this never was the 最初の／主要な 問題／発行する, and it is 刻々と receding from its former importance. The 古代の civilizations did 現実に 残り／休憩（する） upon a 幅の広い basis of slavery and serfdom. Human muscle was a main source of energy-最高位の with sun, 勝利，勝つd, and flood. But 発明 and 発見 have so changed the 条件s under which 力／強力にする is directed and 利用するd that muscle becomes economically 第２位 and inessential. We no longer want hewers of 支持を得ようと努めるd and drawers of water, 運送／保菌者s and 選ぶ and spade men. We no longer want that 産む／飼育するing 群れている of hefty sweaty 団体／死体s without which the former civilizations could not have 耐えるd. We want watchful and understanding 後見人s and drivers of コンビナート／複合体 delicate machines, which can be mishandled and brutalized and spoilt all too easily. The いっそう少なく 性質の／したい気がして these masters of our machines are to inordinate multiplication, the more room and food in the world for their ampler lives. Even to the lowest level of a fully-mechanicalized civilization it is 要求するd that the human element should be select. In the modern world, （人が）群がるs are a 生き残り, and they will presently be an anachronism, and （人が）群がる psychology therefore cannot 供給（する） the basis of a new order.

It is just because 労働 is becoming more intelligent, responsible, and 個々に efficient that it is becoming more audible and impatient in social 事件／事情／状勢s. It is just because it is no longer mere ギャング（団） 労働, and is becoming more and more intelligent co-操作／手術 in 詳細（に述べる）, that it now resents 存在 扱う／治療するd as a serf, housed like a serf, fed like a serf, and herded like a serf, and its pride and thoughts and feelings 無視（する）d. 労働 is in 反乱 because as a 事柄 of fact it is, in the 古代の and exact sense of the word, 中止するing to be 労働 at all.

The more 進歩／革新的な elements of the 指示的な classes 認める this, but, as we have shown, there are formidable 軍隊s still tending to 持続する the old social 態度s when arrogance became the 支配者 and the ありふれた man 受託するd his servile status. A continual 抵抗 is 申し込む／申し出d by large sections of the 繁栄する and advantaged to the larger （人命などを）奪う，主張するs of the modernized 労働者, and in 返答 the rising and differentiating 労働者s develop an angry antagonism to these 指示的な classes which 許す themselves to be controlled by their 保守的な and reactionary elements. Moreover, the 増加するing 親族 知能 of the 労働 集まりs, the 前例のない imaginative stimulation they experience, the continually more 普及した 現実化 of the 利用できる freedoms and 慰安s and indulgences that might be and are not 株d by all in a modern 明言する／公表する, develop a recalcitrance where once there was little but fatalistic acquiescence. An 反対 to direction and 義務, always mutely 現在の in the toiling multitude since the 経済的な life of man began, becomes articulate and active. It is the taste of freedom that makes 労働 願望（する） to be 解放する／自由な. This 一連の 摩擦s is a やめる 必然的な 面 of social 再組織, but it does not 構成する a 最初の／主要な antagonism in the 過程.

The class war was invented by the classes; it is a natural tradition of the upper strata of the old order. It was so universally understood that there was no need to 明言する／公表する it. It is implicit in nearly all the literature of the world before the nineteenth century—except the Bible, the Koran, and other sequelae. The "class war" of the Marxist is 単に a poor snobbish imitation, a tu quoque, a pathetic, stupid, indignant 逆転 of and retort to the old arrogance, a pathetic 上向き arrogance.

These 衝突s 削減（する） across rather than …に反対する or help the 進歩／革新的な 開発 to which the Open 共謀 充てるs itself. 労働, awakened, enquiring, and indignant, is not やむを得ず 進歩／革新的な; if the ordinary undistinguished 労働者 is no longer to be driven as a beast of burthen, he has—which also goes against the 穀物—to be educated to as high a level of co-operative efficiency as possible. He has to work better, even if he 作品 for much shorter hours and under better 条件s, and his work must be subordinated work still; he cannot become 一団となって／一緒に 単独の owner and master of a 計画／陰謀 of things he did not make and is incapable of directing. Yet this is the ambition implicit in an 排他的に "労働" movement. Either the 労働 革命の hopes to cadge the services of exceptional people without acknowledgment or return on sentimental grounds, or he really believes that anyone is as 有能な as anyone else—if not more so. The 労働者 at a low level may be flattered by dreams of "class-conscious" 集まり dominion from which all sense of inferiority is banished, but they will remain dreams. The 深い 直感的に jealousy of the commonplace individual for 優れた 質 and novel 率先 may be 組織するd and turned to 破壊行為 and 破壊, masquerading as and aspiring to be a new social order, but that will be a blind alley and not the road of 進歩. Our hope for the human 未来 does not 嘘（をつく） in （人が）群がる psychology and the 無差別のing 支配する of 全世界の／万国共通の 僕主主義.

The Open 共謀 can have little use for mere 憤慨s as a 運動ing 軍隊 に向かって its ends; it starts with a 提案 not to exalt the 労働 class but to 廃止する it, its 支えるing 目的 is to throw drudges out of 雇用 and 除去する the inept—and it is far more likely to 背負い込む 疑惑 and 不信 in the lower 階級s of the developing 産業の order of to-day than to 勝利，勝つ support there. There, just as everywhere else in the changing social コンビナート／複合体s of our time, it can 控訴，上告 only to the exceptionally understanding individual who can without personal humiliation consider his 現在の activities and 関係s as 一時的に and who can, without taking offence, 耐える a searching criticising of his 現在の 質 and 方式 of living.

XII. — THE RESISTANCES OF THE LESS INDUSTRIALIZED PEOPLES TO THE DRIVE OF THE OPEN CONSPIRACY

So far, in our accounting of the 力／強力にするs, 会・原則s, dispositions, types, and classes which will be 自然に …に反対するd to the Open 共謀, we have 調査するd only such 領土 in the domain of the 未来 world commonweal as is 代表するd by the コンビナート／複合体, 進歩／革新的な, 高度に-産（工）業化するd communities, based on a 先行する landlord-兵士, tenant, town-merchant, and tradesman system, of the 大西洋 type. These communities have developed farthest in the direction of mechanicalization, and they are so much more efficient and powerful that they now 支配する the 残り／休憩（する） of the world. India, 中国, Russia, Africa 現在の m駘anges of social systems, thrown together, より勝るd, overstrained, 粉々にするd, 侵略するd, 偉業／利用するd, and more or いっそう少なく subjugated by the 財政／金融, 機械／機構, and political 侵略s of the 大西洋, Baltic, and Mediterranean civilization. In many ways they have an 空気／公表する of assimilating themselves to that civilization, 発展させるing modern types and classes, and abandoning much of their 独特の traditions. But what they take from the West is おもに the new 開発s, the 構成要素 業績／成就s, rather than the social and political 業績／成就s, that, 権力を与えるd by modern 発明s, have won their way to world predominance. They may 始める European 国家主義 to a 確かな extent; for them it becomes a convenient form of self-主張 against the 圧力 of a realized practical social and political inferiority; but the degree to which they will or can take over the social 仮定／引き受けることs and habits of the long-設立するd European-American 階層制度 is probably very 制限するd. Their 国家主義 will remain 大部分は indigenous; the social traditions in which they will try to make the new 構成要素 軍隊s subservient will be traditions of an Oriental life 広範囲にわたって different from the 初めの life of Europe. They will have their own 抵抗s to the Open 共謀, therefore, but they will be different 抵抗s from those we have hitherto considered. The automobile and the wireless 始める，決める, the harvester and steel construction building, will come to the ジャングル rajah and the 長，率いる hunter, the Brahmin and the Indian 小作農民, with a 平行の and yet dissimilar message to the one they brought the British landowner or the corn and cattle 農業者s of the Argentine and the Middle West. Also they may be 推定する／予想するd to evoke dissimilar reactions.

To a number of the finer, more energetic minds of these 影を投げかける communities which have lagged more or いっそう少なく ill the 構成要素 前進するs t which this 現在の ascendancy of western Europe and America is 予定, the Open 共謀 may come with an 影響 of 巨大な 招待 At one step they may go from the 沈むing 大型船 of their 古風な order, across their 現在の 征服者／勝利者s, into a brotherhood of world 支配者s They may turn to the problem of saving and adapting all that is rich and 独特の of their 相続物件 to the ありふれた ends of the race. But to the いっそう少なく vigorous 知能s of this outer world, the new 事業／計画（する） of the Open 共謀 will seem no better than a new form of Western envelopment and they will fight a mighty 解放 as though it were a その上の enslavement to the European tradition. They will watch the Open 共謀 for any 調印するs of conscious 優越 and racial 無視（する）. やむを得ず they will 認める it as a 製品 of Western mentality and they may 井戸／弁護士席 be tempted to regard it as an elaboration and organization of 現在の dispositions rather than the 進化 of a new 段階 which will make no 差別 at last between the effete traditions of either East or West. Their 疑惑s will be 支えるd and developed by the clumsy and muddle-長，率いるd political and 経済的な 侵略s of the 同時代の political and 商売／仕事 systems, such as they are, of the West, now in 進歩. Behind that cloud of 侵略 Western thought has やむを得ず 前進するd upon them. It could have got to their attention in no other way.

Partly these 抵抗s and 批評s of the decadent communities outside the 大西洋 資本主義者 system will be 目的（とする）d, not at the developing methods of the coming world community, but at the European traditions and 制限s that have 課すd themselves upon these methods, and so far the 衝突／不一致 of the East and West may be 設立する to subserve the 目的（とする）s of the Open 共謀. In the 衝突 of old traditions and in the consequent 行き詰まるs lies much hope for the direct 受託 of the groups of ideas centring upon the Open 共謀 One of the most 利益／興味ing areas of humanity in this 尊敬（する）・点 is the 広大な／多数の／重要な system of communities under the sway or 影響（力） of Soviet Russia. Russia has never been 完全に 会社にする／組み込むd with the European system; she became a just passable imitation of a western European 君主国 in the seventeenth and eighteenth centuries, and talked at last of 憲法s and 議会s—but the reality of that 広大な empire remained an Asiatic 先制政治, and the European mask was altogether 粉砕するd by the 連続する 革命s of 1917. The 続いて起こるing system is a 政府 統括するing over an enormous extent of 小作農民s and herdsmen, by a disciplined 協会 professing the 約束 and dogmas of Marx, as 解釈する／通訳するd and qualified by Lenin and Stalin.

In many ways this 政府 is a novelty of 驚くべき／特命の／臨時の 利益／興味. It 労働s against enormous difficulties within itself and without. Flung amazingly into a position of tremendous 力／強力にする, its 知識人 柔軟性 is 大いに 制限するd by the 緊急の 交戦的な necessity for mental unanimity and a consequent repression of 批評. It finds itself separated, intellectually and morally, by an enormous gap from the 無学の millions over which it 支配するs. More open perhaps to 科学の and creative conceptions than any other 政府, and certainly more willing to 実験 and innovate, its 企業 is 餓死するd by the 経済的な depletion of the country in the 広大な／多数の／重要な War and by the technical and 産業の backwardness of the 全住民 upon which it must draw for its 職員／兵員. Moreover, it struggles within itself between 概念s of a modern 科学の social organization and a vague anarchistic dream in which the "明言する／公表する" is to disappear, and an emancipated proletariat, 産む／飼育するing and expectorating 自由に, fills the vistas of time forevermore. The tradition of long years of hopeless 対立 has tainted the world 政策 of the Marxist 教団 with a mischievous and irritating 質 that 焦点（を合わせる）s upon it the animosity of every 政府 in the 支配的な 大西洋 system. Marxism never had any but the vaguest fancies about the relation of one nation to another, and the new ロシアの 政府, for all its cosmopolitan phrases, is more and more plainly the 相続人 to the obsessions of Tsarist 帝国主義, using the 共産主義者 party, as other countries have used Christian missionaries, to 持続する a propagandist 政府 to 今後 its 計画／陰謀s. にもかかわらず, the Soviet 政府 has 持続するd itself for more than twelve years, and it seems far more likely to 発展させる than to 固執する. It is やめる possible that it will 発展させる に向かって the conceptions of the Open 共謀, and in that 事例／患者 Russia may 証言，証人／目撃する once again a 衝突 between new ideas and Old 信奉者s. So far the 共産主義者 party in Moscow has 持続するd a かなりの 宣伝 of ideas in the 残り／休憩（する） of the world and 特に across its western frontier. Many of these ideas are now trite and stale. The time may be not far distant when the tide of 宣伝 will flow in the 逆転する direction. It has pleased the vanity of the 共産主義者 party to imagine itself 行為／行うing a 宣伝 of world 革命. Its 運命／宿命 may be to develop upon lines that will make its more intelligent elements easily assimilable to the Open 共謀 for a world 革命. The Open 共謀 as it spreads and grows may find a いっそう少なく encumbered field for trying out the 経済的な 開発s implicit in its conceptions in Russia and Siberia than anywhere else in the world.

However 厳しく the guiding 主題s and practical methods of the 現在の Soviet 政府 in Russia may be 非難するd, the fact remains that it has （疑いを）晴らすd out of its way many of the main obstructive elements that we find still vigorous in the more 高度に-組織するd communities in the West. It has 解放するd 広大な areas from the kindred superstitions of 君主国 and the need for a 私的な proprietary 支配（する）／統制する of 広大な／多数の／重要な 経済的な 利益／興味s. And it has 現在のd both 中国 and India with the exciting spectacle of a social and political system 有能な of throwing off many of the most characteristic features of 勝利を得た Westernism, and yet 持つ／拘留するing its own. In the days when Japan 直面するd up to modern necessities there were no models for imitation that were not communities of the 大西洋 type pervaded by the methods of 私的な capitalism, and in consequence the Japanese 再構成するd their 事件／事情／状勢s on a distinctly European 計画（する）, 可決する・採択するing a 議会 and bringing their 君主国, social 階層制度, and 商売／仕事 and 財政上の methods into a general 順応／服従 with that model. It is 極端に doubtful whether any other Asiatic community will now 始める，決める itself to a 平行の imitation, and it will be thanks 大部分は to the ロシアの 革命 that this 脱退／分離 from Europeanization has occurred.

But it does not follow that such a 脱退／分離 will やむを得ず lead more 直接／まっすぐに to the Open 共謀. If we have to 直面する a いっそう少なく 高度に 組織するd system of 利益／興味s and prejudices in Russia and 中国, we have to を取り引きする a vastly wider ignorance and a vastly more formidable animalism. Russia is a land of tens of millions of 小作農民s 支配するd over by a little 禁止（する）d of the 知識階級 who can be counted only by tens of thousands. It is only these few 得点する／非難する／２０ thousands who are accessible to ideas of world construction, and the only hope of bringing the ロシアの system into active 参加 in the world 共謀 is through that small 少数，小数派 and through its 教育の repercussion on the myriads below. As we go eastward from European Russia the 割合 of soundly 用意が出来ている 知能 to which we can 控訴，上告 for understanding and 参加 減らすs to an even more 狼狽ing fraction. 除去する that fraction, and one is left 直面する to 直面する with inchoate 野蛮／未開 incapable of social and political organization above the level of the war boss and the brigand leader. Russia itself is still by no means 安全な・保証する against a degenerative 過程 in that direction, and the hope of 中国 struggling out of it without some forcible 指示的な 介入s is a hope to which 建設的な liberalism 粘着するs with very little 保証／確信.

We turn 支援する therefore from Russia, 中国 and the communities of Central Asia to the 大西洋 world. It is in that world alone that 十分な 範囲 and amplitude of thought and discussion are possible for the 適する 開発 of the Open 共謀. In these communities it must begin and for a long time its main activities will need to be 支えるd from these necessary centres of diffusion. It will develop まっただ中に incessant mental 争い, and through that 争い it will remain alive. It is no small part of the practical 証拠不十分 of 現在の-day 共産主義 that it 試みる／企てるs to centre its 知識人 life and its 指示的な activities in Moscow and so 削減（する）s itself off from the 解放する／自由な and open discussions of the Western world. Marxism lost the world when it went to Moscow and took over the traditions of Tsarism as Christianity lost the world when it went to Rome and took over the traditions of Caesar. 堅固に守るd in Moscow from searching 批評, the Marxist ideology may become more and more dogmatic and unprogressive, repeating its sacred credo and 問題／発行するing its 無視（する）d orders to the proletariat of the world, and so stay ineffectively crystallized until the rising tide of the Open 共謀 潜水するs, 解散させるs it afresh, and 会社にする／組み込むs whatever it finds assimilable.

India, like Japan, is 削減（する） off from the main 団体／死体 of Asiatic 事件／事情／状勢s. But while Japan has become a 正式に Westernized 国籍 in the comity of such nations, India remains a world in itself. In that one 半島 nearly every type of community is to be 設立する, from the tribe of ジャングル savages, through a 広大な／多数の／重要な 多様制 of 野蛮な and mediaeval principalities, to the child and women—sweating factories and the vigorous modern commercialism of Bombay. Over it all the British 帝国主義 勝つ／広く一帯に広がるs, a constraining and 抑制するing 影響（力）, keeping the peace, checking 疫病／流行性のs, 増加するing the food 供給（する） by irrigation and the like, and making little or no 成果／努力 to evoke 返答s to modern ideas. Britain in India is no propagandist of modern ferments: all those are left the other 味方する of Suez. In India the Briton is a 支配者 as 会社／堅い and self-保証するd and uncreative as the Roman. The old 宗教的な and social traditions, the コンビナート／複合体 customs, castes, tabus, and 除外s of a strangely-mixed but unamalgamated community, though a little discredited by this foreign predominance, still 持つ／拘留する men's minds. They have been, so to speak, pickled in the preservative of the British raj.

The Open 共謀 has to 侵略する the Indian コンビナート／複合体 in 衝突 with the prejudices of both 支配者 and 治める／統治するd. It has to hope for individual 違反s in the dull Romanism of the 行政: here a 本物の educationist, here a creative civil servant, here an 公式の／役人 touched by the distant 動かす of the living 母国; and it has to try to bring these types into a co-operative 関係 with a 罰金 native scholar here or an active-minded prince or landowner or industrialist there. As the old methods of 乗客 輸送（する） are superseded by 飛行機で行くing, it will be more and more difficult to keep the 動かす of the living 母国 out of either the consciousness of the 公式の／役人 階層制度 or the knowledge of the recalcitrant "native."

Very 類似の to Indian 条件s is the 明言する／公表する of 事件／事情／状勢s in the foreign 所有／入手s of フラン, the same 行政の 障害s to the Open 共謀 above, and below the same resentful subordination, 削減（する） off from the mental invigoration of 責任／義務. Within these areas of 抑制, India and its lesser, simpler 平行のs in North Africa, Syria and the Far East, there goes on a 早い 増加する of low-grade 全住民, undersized 肉体的に and mentally, and retarding the mechanical 開発 of civilization by its standing 申し込む／申し出 of cheap 労働 to the unscrupulous entrepreneur, and possible feeble insurrectionary 構成要素 to the unscrupulous political adventurer. It is impossible to 見積（る） how slowly or how 速く the knowledge and ideas that have checked the 率 of 増加する of all the 大西洋 全住民s may be diffused through these いっそう少なく 警報 communities.

We must 完全にする our 調査する of the 抵抗s against which the Open 共謀 has to work by a few words about the Negro world and the 地域s of forest and ジャングル in which 野蛮な and even savage human life still escapes the 感染 of civilization. It seems 必然的な that the 開発 of modern means of communication and the conquest of 熱帯の 病気s should end in giving 接近 everywhere to modern 行政 and to 経済的な methods, and everywhere the 合併／会社設立 of the former wilderness in the modern 経済的な 過程 means the 破壊 of the 構成要素 basis, the 解放する／自由な 追跡（する）ing, the 解放する／自由な 接近 to the 国／地域, of such 野蛮な and savage communities as still precariously 生き残る. The dusky peoples, who were 以前は the lords of these still imperfectly assimilate areas, are becoming 偉業／利用するd 労働者s, slaves, serfs, hut-税金 payers, labourers to a caste of white 移民，移住（する）s. The spirit of the 農園 broods over all these lands. The Negro in America 異なるs only from his subjugated brother in South Africa or Kenya 植民地 in the fact that he also, like his white master, is an 移民，移住（する）. The 状況／情勢 in Africa and America adjusts itself therefore に向かって 平行の 条件s, the 長，指導者 variation 存在 in the 親族 割合s of the two races and the 詳細（に述べる）s of the methods by which 黒人／ボイコット 労働 is made to serve white ends.

In these 黒人／ボイコット and white communities which are 設立するing themselves in all those parts of the earth where once the 黒人／ボイコット was native, or in which a sub-熱帯の 気候 is favourable to his 存在 at a low level of social 開発, there is—and there is bound to be for many years to come—much racial 緊張. The 安定した 前進する of birth-支配（する）／統制する may mitigate the 生物学の factors of this 緊張 later on, and a general amelioration of manners and 行為／行う may efface that disposition to 迫害する dissimilar types, which man 株 with many other gregarious animals. But 一方／合間 this 緊張 増加するs and a 広大な multitude of lives is 緊張するd to 悲劇の 問題／発行するs.

To 誇張する the dangers and evils of miscegenation is a 証拠不十分 of our time. Man interbreeds with all his varieties and yet deludes himself that there are races of 優れた 潔白, the "Nordic," the "Semitic," and so 前へ／外へ. These are phantoms of the imagination. The reality is more intricate, いっそう少なく 劇の, and 支配するs いっそう少なく easily upon the mind; the phantoms 支配する only too 井戸／弁護士席 and 刺激する to terrible 鎮圧s. Changes in the number of half-産む／飼育するs and in the 割合 of white and coloured are changes of a 一時的な nature that may become controllable and rectifiable in a few 世代s. But until this level of civilization is reached, until the colour of a man's 肌 or the kinks in a woman's hair 中止する to have the value of shibboleths that 伴う／関わる 教育の, professional, and social 絶滅 or 生き残り, a 黒人／ボイコット and white community is bound to be continually preoccupied by a standing 反目，不和 too intimate and persuasive to 許す of any long 見解（をとる）s of the world's 運命.

We come to the 結論 therefore that it is from the more vigorous, 変化させるd, and いっそう少なく 厳しく obsessed centres of the 大西洋 civilizations in the temperate zone, with their abundant 施設s for 出版（物） and discussion, their traditions of mental liberty and their 巨大な variety of interacting 解放する／自由な types, that the main beginnings of the Open 共謀 must develop. For the 残り／休憩（する） of the world, its 宣伝, finding but poor nourishment in the 地元の 条件s, may 保持する a missionary 質 for many years.

XIII. — RESISTANCES AND ANTAGONISTIC FORCES IN OUR CONSCIOUS AND UNCONSCIOUS SELVES

We have dealt in the 先行する two 一時期／支部s with 広大な／多数の／重要な classes and assemblages of human 存在s as, in the 集まり, likely to be more or いっそう少なく antagonistic to the Open 共謀, and it has been difficult in those 一時期／支部s to 避ける the 関わりあい／含蓄 that "we," some sort of circle 一連の会議、交渉／完成する the writer, were aloof from these obstructive and 敵意を持った multitudes, and ourselves 完全に identified with the Open 共謀. But neither are these multitudes so definitely against, nor those who are with us so 完全に for, the Open 共謀 to 設立する a world community as the writer, in his 願望（する） for clearness and contrast and with an all too human disposition perhaps に向かって plain ego-centred combative 問題／発行するs, has been led to 代表する. There is no "we," and there can be no "we," in 所有／入手 of the Open 共謀.

The Open 共謀 is in 部分的な／不平等な 所有／入手 of us, and we 試みる／企てる to serve it. But the Open 共謀 is a natural and necessary 開発 of 同時代の thought arising here, there, and everywhere. There are 疑問s and sympathies that 重さを計る on the 味方する of the Open 共謀 in nearly everyone, and not one of us but 保持するs many impulses, habits, and ideas in 衝突 with our general devotion, checking and 限界ing our service.

Let us therefore in this 一時期／支部 中止する to discuss classes and types and consider general mental 傾向s and reactions which move through all humanity.

In our 開始 一時期／支部s we pointed out that 宗教 is not universally 分配するd throughout human society. And of no one does it seem to have 完全にする 所有／入手. It 掴むs upon some of us and exalts us for one hour now and then, for a day now and then; it may leave its afterglow upon our 行為／行う for some time; it may 設立する 抑制s and habitual dispositions; いつかs it 支配するs us with but 簡潔な／要約する intermissions through long （一定の）期間s, and then we can be saints and 殉教者s. In all our 宗教的な 段階s there appears a 願望（する） to 持つ／拘留する the 段階, to subdue the 残り／休憩（する） of our life to the 基準s and exigencies of that 段階. Our quickened 知能 始める，決めるs itself to a general 分析 of our 行為／行う and to the problem of 設立するing 支配（する）／統制するs over our unilluminated intervals.

And when the 宗教的な elements in the mind 始める，決める themselves to such self-分析, and 試みる／企てる to order and 統一する the whole 存在 upon this basis of the service and 進歩 of the race, they discover first a 広大な／多数の／重要な 一連の indifferent moods, wherein the 抵抗 to thought and word for the Open 共謀 is 単に passive and in the nature of inertia. There is a whole class of 明言する／公表するs of mind which may be brought together under the 長，率いる of "everydayism." The dinner bell and the playing fields, the cinema and the newspaper, the week-end visit and the factory サイレン／魅惑的な, a host of such expectant things calls to a 広大な 大多数 of people in our modern world to stop thinking and get busy with the 利益／興味 in 手渡す, and so on to the next, without a thought for the general でっちあげる，人を罪に陥れる and 演劇 in which these momentary and personal 出来事/事件s are 始める，決める. We are driven along these 示すd and 設立するd 大勝するs and turned this way or that by the 事故s of しつけ, of 競争s and loves, of chance 遭遇（する）s and vivid experiences, and it is rarely for many of us, and never for some, that the 段階s of 幅の広い reflection and self-尋問 arise. For many people the 宗教的な life now, as in the past, has been a やめる desperate 成果／努力 to 身を引く 十分な attention and energy from the flood of events to get some sort of しっかり掴む, and keep whatever 支配する is won, upon the relations of the self to the whole. Far more recoil in terror from such a 可能性 and would struggle strenuously against 孤独 in the 砂漠, 孤独 under the 星／主役にするs, 孤独 in a silent room or indeed any occasion for 包括的な thought.

But the instinct and 目的 of the 宗教的な type is to keep 持つ／拘留する upon the 包括的な 演劇, and at the heart of all the 広大な／多数の／重要な 宗教s of the world we find a 平行の disposition to escape in some manner from the aimless 運動 and compulsion of 事故 and everyday. Escape is 試みる／企てるd either by 撤退 from the presence of （人が）群がるing circumstance into a mystical contemplation and 厳格な，質素な 退職, or—what is more difficult and desperate and reasonable—by 課すing the mighty 基準s of 耐えるing 問題／発行するs upon the whole 集まり of transitory problems which 構成する the actual 商売／仕事 of life. We have already 公式文書，認めるd how the modern mind turns from 退却／保養地 as a recognizable method of 宗教, and 直面するs squarely up to the second 代案／選択肢. The tumult of life has to be met and 征服する／打ち勝つd. 目的（とする） must 勝つ／広く一帯に広がる over the aimless. Remaining in normal life we must yet keep our wills and thoughts aloof from normal life and 直す／買収する，八百長をするd upon creative 過程s. However busied we may be, however challenged, we must yet save something of our best mental activity for self-examination and keep ourselves 警報 against the endless treacheries within that would trip us 支援する into everydayism and disconnected 返答s to the stimuli of life.

宗教s in the past, though they have been apt to give a preference to the renunciation of things mundane, have sought by a かなりの variety of expedients to 保存する the 約束 of those whom chance or 義務 still kept in normal 接触する with the world. It would 供給する 構成要素 for an 利益／興味ing 熟考する／考慮する to enquire how its organizations to do this have worked in the past and how far they may be imitated and 平行のd in the 進歩／革新的な life of the 未来. All the wide-reaching 宗教s which （機の）カム into 存在 in the five centuries before and the five centuries after Christ have made 広大な／多数の／重要な use of periodic 会合s for 相互の 安心, of sacred 調書をとる／予約するs, creeds, 根底となる heart-searchings, of 自白, 祈り, sacraments, seasons of 撤退, meditation, 急速な／放蕩なing, and 祈り. Do these methods 示す a 段階 in the world's 開発, or are they still to be considered 利用できる?

This points to a very difficult 絡まる of psychological problems. The writer in his earlier 草案 of this 調書をとる／予約する wrote that the modern 宗教的な individual leads, spiritually speaking, a life of extreme wasteful and dangerous 孤立／分離. He still feels that is true, but he realizes that the 発明 of corrective 装置s is not within his 範囲. He cannot picture a 世俗的な 集まり nor congregations singing hymns about the Open 共謀. Perhaps the modern soul in trouble will 訴える手段／行楽地 to the psychoanalysts instead of the confessional; in which 事例／患者 we need to pray for better psychoanalysts.

Can the modern mind work in societies? May the daily paper be slowly usurping the 機能（する）／行事s of morning 祈り, a daily mental 思い出の品 of large things, with more vividness and, at 現在の, lower 基準s? One of the most distressful facts of the spread of education in the nineteenth century was the unscrupulous 開発／利用 of the new reading public by a group of trash-売買業者s who grew rich and mighty in the 過程. Is the popular publisher and newspaper proprietor always to remain a trash-売買業者? Or are we to see, in the 未来, 出版（物）s taking at times some or all of the 影響（力） of revivalist movements, and particular newspapers rising to the 仕事 of 支えるing a ありふれた 約束 in a 集会 section of the public?

The modern 寺 in which we shall go to meditate may be a museum; the modern 宗教的な house and its 宗教的な life may be a 研究 organization. The Open Conspirator must see to it that the museums show their meaning plain. There may be not only literature presently, but even plays, shows, and music, to subserve new ideas instead of 貿易（する）ing upon tradition.

It is plain that to read and be moved by 広大な／多数の／重要な ideas and to form good 決意／決議s with no その後の 思い出の品s and moral stocktaking is no enough to keep people in the way of the Open 共謀. The relapse to everydayism is too 平易な. The 同時代の Open Conspirator may forget, and he has nothing to remind him; he may relapse, and he w hear no reproach to 警告する him of his relapse. Nowhere has he 記録，記録的な／記録するd 公約する. "Everyday" has endless ways of 正当化するing the return of the 信奉者 to 懐疑的な casualness. It is 平易な to 説得する oneself that one is taking life or oneself "too 本気で." The mind is very self-保護の; has a disposition to abandon too 広大な／多数の／重要な or too far-reaching an 成果／努力 and return to things indisputably within its 範囲. We have an 直感的に preference for thinking things are "all 権利"; we economize 苦悩; defend the delusions that we can work with, even though we half realize they are no more that' delusions. We resent the 警告 発言する／表明する, the 批判的な question that 略奪するs our activities of 保証／確信. Our everyday moods not only the antagonists of our 宗教的な moods, but they resent all outward 控訴，上告s to our 宗教的な moods, and they welcome every help against 宗教的な 控訴，上告s. We pass very readily from the 単に 防御の to the 防御の 積極的な, and from 辞退するing to hear the word that might 動かす our 良心s to a vigorous 成果／努力 to 抑える its utterance.

Churches, 宗教的な organizations, try to keep the revivifying 段階 and usage where it may strike upon the 病弱なing or slumbering 約束 of the 変える, but modern 宗教 as yet has no such 組織するd rebinders. They cannot be improvised. 天然のまま 試みる／企てるs to 供給（する） the needed corrective of 行為／行う may do いっそう少なく good than 害（を与える）. Each one of us for himself must do what he can to keep his high 解決する in mind and 保護する himself from the snare of his own moods of 疲労，（軍の）雑役 or inadvertency.

But these passive and active defences of 現在の things which operate in and through ourselves, and find such ready sympathy and 援助 in the world about us, these 大規模な 抵抗 systems, are only the beginning of our tale of the 軍隊s antagonistic to the Open 共謀 that lurk in our 複雑さs.

Men are creatures with other faults やめる beyond and outside our ありふれた disposition to be stupid, indolent, habitual, and 防御の. Not only have we active creative impulses, but also acutely destructive ones. Man is a jealous animal. In 青年 and adolescence egotism is extravagant. It is natural for it to be extravagant, then, and there is no help for it. A 広大な／多数の／重要な number of us at that 行う／開催する／段階 would rather not see a beautiful or wonderful thing come into 存在 then have it come into 存在 無視（する）ing us. Something of that jealous malice, that self-assertive ruthlessness, remains in all of us throughout life. At his worst man can be an exceedingly combative, malignant, mischievous and cruel animal. 非，不，無 of us are altogether above the 可能性 of such 段階s. When we consider the 対立s to the Open 共謀 that operate in the normal personality, we 高く評価する／（相場などが）上がる the soundness of the catechism which 教えるs us to 放棄する not only the trivial world and the 激しい flesh, but the active and 交戦的な devil.

To make is a long and wearisome 商売／仕事, with many 逮捕（する）s and 失望s, but to break gives an instant thrill. We all know something of the delight of the bang. It is 井戸／弁護士席 for the Open Conspirator to ask himself at times how far he is in love with the dream of a world in order, and how far he is driven by 憎悪 of 会・原則s that bore or humiliate him. He may be no more than a revengeful incendiary in the mask of a 建設的な 労働者. How 安全な is he, then, from the reaction to some fresh humiliation? The Open 共謀 which is now his 避難 and vindication may presently fail to give him the 補償（金） he has sought, may 申し込む／申し出 him no better than a minor r?e, may 陳列する，発揮する Irritating and 理解できない preferences. And for a 広大な／多数の／重要な number of things in overt antagonism to the 広大な／多数の／重要な 目的（とする） of the Open 共謀, he will still find within himself not 簡単に acquiescence but sympathy and a 本物の if inconsistent 賞賛. There they are, waiting for his 段階 of 失望. 支援する he may go to the old loves with a new animus against the greater 計画／陰謀. He may be glad to be やめる of prigs and humbugs, and 支援する の中で the good fellowship of nothing in particular.

Man has pranced a 兵士 in reality and fancy for so many 世代s that few of us can altogether 解放（する） our imaginations from the brilliant pretensions of 旗s, empire, patriotism, and 侵略. 商売／仕事 men, 特に in America, seem to feel a sort of glory in calling even the underselling and overadvertising of 競争相手 企業s "fighting." Pill vendors and public departments can have their "wars," their heroisms, their desperate mischiefs, and so get that Napoleonic feeling. The world and our reveries are 十分な of the sentimentalities, the 誤った glories and 忠義s of the old combative traditions, 追跡するing after them, as they do, so much 価値（がある） and virtue in a dulled and stupefied 条件. It is difficult to resist the 罰金 gravity, the high self-尊敬（する）・点, the examples of honour and good style in small things, that the 軍の and 海軍の services can 現在の to us, for all that they are now no more than noxious parasites upon the nascent world commonweal. In フラン not a word may be said against the army; in England, against the 海軍. There will be many Open Conspirators at first who will scarcely dare to say that word even to themselves.

But all these obsolete values and 態度s with which our minds are cumbered must be （疑いを）晴らすd out if the new 約束 is to have 解放する／自由な play. We have to （疑いを）晴らす them out not only from our own minds but from the minds of others who are to become our associates. The finer and more picturesque these obsolescent 忠義s, obsolescent 基準s of honour, obsolescent 宗教的な 協会s, may seem to us, the more 完全に must we 捜し出す to 解放（する） our minds and the minds of those about us from them and 削減（する） off all thought of a return.

We cannot 妥協 with these 痕跡s of the 古代の order and be faithful servants of the new. Whatever we 保持する of them will come 支援する to life and grow again. It is no good to operate for 癌 unless the whole growth is 除去するd. Leave a 栄冠を与える about and presently you will find it 存在 worn by someone 解決するd to be a king. Keep the 指名する and image of a god without a 際立った museum label and sooner or later you will discover a worshipper on his 膝s to it and be lucky not to find a human sacrifice upon the altar. Wave a 旗 and it will 包む about you. Of yourself even more than of the community is this true; these can be no half 対策. You have not yet 完全にするd your escape to the Open 共謀 from the cities of the plain while it is still possible for you to take a 選び出す／独身 backward ちらりと見ること.

XIV. — THE OPEN CONSPIRACY BEGINS AS A MOVEMENT OF DISCUSSION, EXPLANATION, AND PROPAGANDA

A new and happier world, a world community, is awakening, within the 団体／死体 of the old order, to the 可能性 of its 出現. Our phrase, "the Open 共謀" is 単に a 指名する for that awakening. To begin with, the Open 共謀 is やむを得ず a group of ideas.

It is a system of modern ideas which has been growing together in the last ４半期/4分の1 of the century, and 特に since the war. It is the reaction of a 速く 進歩ing 生物学の conception of life and of 大きくするd historical 現実化s upon the needs and 緊急s of the times. In this 調書をとる／予約する we are 試みる／企てるing to define this system and to give it this 一時的に 指名する. Essentially at first it is a dissemination of this new ideology that must occur. The 声明 must be tried over and spread before a 広げるing circle of people.

Since the idea of the Open 共謀 残り／休憩（する）s upon and arises out of a 合成 of historical, 生物学の, and sociological 現実化s, we may look for these 現実化s already in the 事例／患者 of people with sound knowledge in these fields; such people will be 用意が出来ている for acquiescence without any explanatory work; there is nothing to 始める，決める out to them beyond the suggestion that it is time they became 活発に conscious of where they stand. They 構成する already the Open 共謀 in an unorganized 解答, and they will not so much 固執する as 収容する／認める to themselves and others their 明言する／公表する of mind. They will say, "We knew all that." 直接／まっすぐに we pass beyond that comparatively 制限するd world, however, we find that we have to を取り引きする 部分的な／不平等な knowledge, with distorted 見解（をとる）s, or with blank ignorance, and that a 改正 and 拡張 of historical and 生物学の ideas and a かなりの elucidation of 経済的な misconceptions have to be undertaken. Such people have to be brought up to date with their （警察などへの）密告，告訴（状）.

I have told already how I have 計画／陰謀d out a group of writings to 具体的に表現する the necessary ideas of the new time in a form adapted to the 現在の reading public; I have made a sort of 一時的に "Bible," so to speak, for some factors at least in the Open 共謀. It is an 早期に sketch. As the 現在の reading public changes, all this work will become obsolescent so far as its 現在の form and method go. But not so far as its 相当な method goes. That I believe will remain.

最終的に this developing 集まり of 生物学の, historical, and 経済的な （警察などへの）密告，告訴（状） and suggestion must be 会社にする／組み込むd in general education if the Open 共謀 is to come to its own. At 現在の this 宣伝 has to go on の中で adolescentsand adults because of the backwardness and political 保守主義 of 存在するing 教育の organizations. Most real modern education now is done in spite of the schools and to 訂正する the misconceptions 設立するd by the schools. But what will begin as adult 宣伝 must pass into a kultur-kampf to 勝利，勝つ our 教育の 機械／機構 from reaction and the 自然保護 of outworn ideas and 態度s to the 原因（となる） of world 再建. The Open 共謀 itself can never be 拘留するd and 直す／買収する，八百長をするd in the form of an organization, but everywhere Open Conspirators should be 組織するing themselves for 教育の 改革（する）.

And also within the 影響（力） of this 包括的な 事業／計画（する） there will be all sorts of 配合s for 熟考する／考慮する and 進歩／革新的な activity. One can presuppose the 形式 of groups of friends, of family groups, of students and 従業員s or other sorts of people, 会合 and conversing frequently in the course of their normal 占領／職業s, who will 交流 見解（をとる）s and find themselves in 協定 upon this idea of a 建設的な change of the world as the guiding form of human activities.

Fundamentally important 問題／発行するs upon which unanimity must be 達成するd from the 手始め are:

Firstly, the 完全に 一時的に nature of all 存在するing 政府s, and the 完全に 一時的に nature, therefore, of all 忠義s associated therewith;

Secondly, the 最高の importance of 全住民 支配（する）／統制する in human biology and the 可能性 it affords us of a 解放（する） from the 圧力 of the struggle for 存在 on ourselves; and

Thirdly, the 緊急の necessity of 保護の 抵抗 against the 現在の 伝統的な drift に向かって war.

People who do not しっかり掴む the 決定的な significance of these 実験（する） 問題／発行するs do not really begin to understand the Open 共謀. Groups coming into 協定 upon these 事柄s, and upon their general 解釈／通訳 of history, will be in a position to 捜し出す adherents, 大きくする themselves, and 試みる／企てる to 設立する communication and co-操作／手術 with kindred groups for ありふれた ends. They can （問題を）取り上げる a variety of activities to develop a sense and habit of 連合させるd 活動／戦闘 and feel their way to greater 企業s.

We have seen already that the Open 共謀 must be heterogeneous in origin. Its 初期の 配合s and 協会s will be of no uniform pattern. They will be of a very different size, 普通の／平均（する） age, social experience, and 影響（力）. Their particular activities will be 決定するd by the things. Their diverse 質s and 影響（力）s will 表明する themselves by diverse 試みる／企てるs at organization, each 効果的な in its own sphere. A group or movement of students may find itself 有能な of little more than self-education and personal 宣伝; a handful of middle-class people in small town may find its small 資源s fully engaged at first in such things as, for example, seeing that 望ましい literature is 利用できる for sale or in 地元の public library, 保護するing 調書をとる／予約するs and news vendors from 鎮圧, or 影響（力）ing 地元の teachers. Most parents of school children can 圧力（をかける） for the teaching of 全世界の／万国共通の history and sound biology and 抗議する against the inculcation of 積極的な patriotism. There is much 範囲 for the 選び出す／独身 individual in this direction. On the other 手渡す, a group of ampler experience and 資源s may 請け負う the printing, 出版（物）, and 配当 of literature, and 演習 かなりの 影響（力） upon public opinion in turning education in the 権利 direction. The League of Nations movement, the Birth 支配（する）／統制する movement, and most 過激な and 社会主義者 societies, are fields into which Open Conspirators may go to find adherents more than half 用意が出来ている for their wider 見通し. The Open 共謀 is a fuller and ampler movement into which these incomplete activities must やむを得ず 合併する as its idea takes 所有／入手 of men's imaginations.

From the 手始め, the Open Conspiray will 始める，決める its 直面する against 軍国主義. There is a plain 現在の need for the organization now, before war comes again, of an open and explicit 拒絶 to serve in any war—or at most to serve in war, 直接／まっすぐに or 間接に, only after the 問題／発行する has been fully and 公正に／かなり submitted to 仲裁. The time for a conscientious 反対 to war service is manifestly before and not after the onset of war. People who have by their silence acquiesced in a belligerent 外交政策 権利 up to the onset of war, have little to complain of if they are then compelled to serve. And a 拒絶 to 参加する with one's country in 戦争 is a preposterously incomplete gesture unless it is 一連の会議、交渉／完成するd off by the 審議する／熟考する advocacy of a world pax, a world 経済的な 支配（する）／統制する, and a 抑制するd 全住民, such as the idea of the Open 共謀 具体的に表現するs.

The putting upon 記録，記録的な／記録する of its members' 保留（地）／予約 of themselves from any or all of the 軍の 義務s that may be thrust upon the country by ilitary and 外交の 成果／努力, might very conceivably be the first かなりの overt 行為／法令／行動する of many Open 共謀 groups. It would 供給（する） the practical incentive to bring many of them together in the first place. It would necessitate the 創造 of 地域の or 国家の 広告 hoc 委員会s for the 設立 of a 集団の／共同の 合法的な and political 防御の for this dissent from 現在の 交戦的な 国家主義. It would bring the Open 共謀 very 早期に out of the 州 of discussion into the field of practical 衝突. It would from the 手始め 投資する it with a very necessary 質 of 現在の applicability.

The anticipatory repudiation of 軍の service, so far as this last may be 課すd by 存在するing 政府s in their factitious international 競争s, need not やむを得ず 伴う／関わる a 否定 of the need of 軍の 活動／戦闘 on に代わって of the world commonweal for the 鎮圧 of 国家主義者 brigandage, nor need it 妨げる the 軍の training of Open Conspirators. It is 簡単に the practical form of 主張 that the normal 交戦的な 外交 and 戦争 of the 現在の time are offences against civilization, 過程s in the nature of brigandage, sedition, and civil war, and that serious men cannot be 推定する／予想するd to play anything but a r?e of 不賛成, 非，不，無-参加, or active 予防 に向かって them. Our 忠義 to our 現在の 政府, we would intimate, is 支配する to its sane and adult behaviour.

These 教育の and propagandist groups 製図／抽選 together into an 組織するd 抵抗 to 軍国主義 and to the 過度の 支配（する）／統制する of individuals by the 一時しのぎの物，策 政府s of to-day, 構成する at most only the earliest and more elementary grade of the Open 共謀, and we will presently go on to consider the more 専攻するd and 建設的な forms its 成果／努力 must evoke. Before doing so, however, we may say a little more about the structure and method of these possible initiatory 配合s.

Since they are bound to be different and miscellaneous in form, size, 質, and ability, any 早期に 試みる／企てるs to 組織する them into ありふれた general 活動／戦闘 or even into 正規の／正選手 ありふれた 集会s are to be deprecated. There should be many types of groups. 集団の／共同の 活動／戦闘 had better for a time—perhaps for a long time—be undertaken not through the 合併するing of groups but through the 形式 of 広告 hoc 協会s for definitely 専攻するd ends, all making for the new world civilization. Open Conspirators will come into these 協会s to make a 出資／貢献 very much as people come into 限られた／立憲的な 義務／負債 companies, that is to say with a subscription and not with their whole 資本／首都. A 包括的な organization 試みる／企てるing from the first to cover all activities would やむを得ず 残り／休憩（する） upon and 促進する one 流布している pattern of activity and 妨害する or estrange the more 初めの and 利益／興味ing forms. It would develop a premature orthodoxy, it would 中止する almost at once to be creative, and it would begin to form a crust of tradition. It would become anchylosed. With the dreadful examples of Christianity and 共産主義 before us, we must 主張する that the idea of the Open 共謀 ever becoming a 選び出す／独身 organization must be 解任するd from the mind. It is a movement, yes, a system of 目的s, but its end is a 解放する／自由な and living, if 統一するd, world.

At the 最大の seven 幅の広い 原則s may be 明言する／公表するd as defining the Open 共謀 and 持つ／拘留するing it together. And it is possible even of these, one, the seventh, may be, if not too 制限する, at least unnecessary. To the writer it seems 避けられない because it is so intimately associated with that continual dying out of tradition upon which our hopes for an unencumbered and 拡大するing human 未来 残り／休憩（する）.

(1) The 完全にする 主張, practical 同様に as theoretical, of the 一時的に nature of 存在するing 政府s and of our acquiescence in them;

(2) The 解決する to 最小限に減らす by all 利用できる means the 衝突s of these 政府s, their 交戦的な use of individuals and 所有物／資産／財産, and their 干渉，妨害s with the 設立 of a world 経済的な system;

(3) The 決意 to 取って代わる 私的な, 地元の or 国家の 所有権 of at least credit, 輸送（する）, and 中心的要素 生産／産物 by a responsible world directorate serving the ありふれた ends of the race;

(4) The practical 承認 of the necessity for world 生物学の 支配（する）／統制するs, for example, of 全住民 and 病気;

(5) The support of a 最小限 基準 of individual freedom and 福利事業 in the world; and

(6) The 最高の 義務 of subordinating the personal career to the 創造 of a world directorate 有能な of these 仕事s and to the general 進歩 of human knowledge, capacity, and 力／強力にする;

(7) The admission therewith that our immortality is 条件付きの and lies in the race and not in our individual selves.

XV. — EARLY CONSTRUCTIVE WORK OF THE OPEN CONSPIRACY

In such 条件 we may sketch the practicable and possible 開始 段階 of the Open 共謀.

We do not 現在の it as a movement 始めるd by any individual or radiating from any particular centre. In this 調書をとる／予約する we are not starting something; we are 述べるing and 参加するing in something which has started. It arises 自然に and やむを得ず from the 現在の 増加する of knowledge and the broadening 見通し of many minds throughout the world, and 徐々に it becomes conscious of itself. It is reasonable therefore to 心配する its 外見 all over the world in 時折起こる 相互に 独立した・無所属 配合s and movements, and to 認める not only that they will be 極端に さまざまな, but that many of them will 追跡する with them racial and 地域の habits and 特徴 which will only be shaken off as its cosmopolitan character becomes imperatively evident.

The passage from the 部分的な／不平等な 予期s of the Open 共謀 that already abound everywhere to its 完全にする and 完全に self-conscious 声明 may be made by almost imperceptible degrees. To-day it may seem no more than a visionary idea; to-morrow it may be realized as a world-wide 軍隊 of opinion and will. People will pass with no 広大な／多数の／重要な inconsistency from 説 that the Open 共謀 is impossible to 説 that it has always been plain and （疑いを）晴らす to them, that to this fashion they have 形態／調整d their lives as long as they can remember.

In its 開始 段階, in the day of small things, やめる minor 事故s may help or 延期する the （疑いを）晴らす 鮮明度／定義 and popularization of its main ideas. The changing pattern of public events may 分散させる or concentrate attention upon it, or it may 勝利，勝つ the 早期に 固守 of men of exceptional 資源s, energy, or ability. It is impossible to foretell the 速度(を上げる） of its 前進する. Its 開発 may be slower or faster, direct or devious, but the logic of 蓄積するing 現実化s thrusts it 今後, will 固執する in thrusting it on, and sooner or later it will be discovered, conscious and potent, the working 宗教 of most sane and energetic people.

一方／合間 our 最高の virtues must be 約束 and persistence.

So far we have considered only two of the main activities of the Open 共謀, the one 存在 its 宣伝 of 信用／信任 in the possible world commonweal, and the other its 即座の practical 試みる／企てる to systematize 抵抗 to 交戦的な and 競争の激しい 帝国主義 and 国家主義. But such things are 単に its 基礎 undertakings; they do no more than （疑いを）晴らす the 場所／位置 and make the atmosphere possible for its 組織するd 建設的な 成果／努力s.

直接／まっすぐに we turn to that, we turn to questions of special knowledge, special 成果／努力, and special organization.

Let us consider first the general 進歩 of science, the 保護 and support of 科学の 研究, and the diffusion of 科学の knowledge. These things 落ちる within the normal 計画／陰謀 of 義務 for the members of the Open 共謀. The world of science and 実験 is the 地域 of origin of nearly all the 広大な／多数の／重要な 率先s that characterize our times; the Open 共謀 借りがあるs its inspiration, its 存在, its form and direction 完全に to the changes of 条件 these 率先s have brought about, and yet a large number of 科学の 労働者s live outside the sphere of sympathy in which we may 推定する／予想する the Open 共謀 to materialize, and collectively their political and social 影響（力） upon the community is extraordinarily small. Having regard to the immensity of its 出資／貢献s and the incalculable value of its 約束 to the modern community, science—研究, that is, and the diffusion of 科学の knowledge—is extraordinarily neglected, 餓死するd, and 脅すd by 敵意を持った 干渉，妨害. This is 大部分は because 科学の work has no strong 統一するing organization and cannot in itself develop such an organization.

Science is a hard mistress, and the first 条件 of successful 科学の work is that the 科学の man should stick to his 研究. The world of science is therefore in itself, at its 核心, a miscellany of specialists, often very ungracious specialists, and, rather than 申し込む／申し出 him help and co-操作／手術, it calls for understanding, 寛容, and service from the man of general 知能 and wider 目的. The company of 科学の men is いっそう少なく like a host of guiding angels than like a 群れている of marvellous bees—endowed with stings—which must be 蜂の巣d and 心にいだくd and multiplied by the Open 共謀.

But so soon as we have the Open 共謀 at work, putting its plainly and 申し込む／申し出ing its developing ideas and activities to those most preciously preoccupied men, then reasonably, when it 伴う／関わるs no special trouble for them, when it is the line of least 抵抗 for them, they may be 推定する／予想するd to 落ちる in with its convenient and helpful 目的（とする）s and find in it what they have hitherto 欠如（する）d, a ありふれた system of political and social 概念s to 持つ／拘留する them together.

When that 行う／開催する／段階 is reached, we shall be saved such spectacles of 知識人 売春 as the last 広大な／多数の／重要な War 申し込む／申し出d, when men of science were herded blinking from their 研究室／実験室s to 悪口を言う／悪態 one another upon 国家主義者 lines, and when after the war stupid and wicked 障壁s were 始める，決める up to the 解放する／自由な communication of knowledge by the 除外 of 科学の men of this or that 国籍 from international 科学の 集会s. The Open 共謀 must help the man of science to realize, what at 現在の he fails most astonishingly to realize, that he belongs to a greater comity than any king or 大統領，／社長 代表するs to-day, and so 準備する him for better behaviour in the next season of 裁判，公判.

The 形式 of groups in, and not only in, but about and in relation to, the 科学の world, which will 追加する to those first main activities of the Open 共謀, 宣伝 and pacificism, a special attention to the needs of 科学の work, may be 大きくするd upon with advantage here, because it will illustrate やめる typically the idea of a special work carried on in relation to a general activity, which is the 支配する of this section.

The Open 共謀 延長するs its 招待 to all sorts and 条件s of men, but the service of 科学の 進歩 is for those only who are 特に equipped or who are 十分に 利益／興味d to 用意する themselves. For 科学の work there is first of all a 広大な／多数の／重要な need of endowment and the setting up of 研究室／実験室s, 観測所s, 実験の 駅／配置するs, and the like, in all parts of the world. Numbers of men and women 有能な of 科学の work never 達成する it for want of the 刺激 of 適切な時期 afforded by endowment. Few contrive to create their own 適切な時期s. The 必須の man of science is very rarely an able collector or 行政官／管理者 of money, and anyhow, the 詳細（に述べる）d work of organization is a 墓／厳粛／彫る／重大な call upon his special mental energy. But many men 有能な of a 幅の広い and intelligent 評価 of 科学の work, but not 有能な of the peculiar intensities of 研究, have the gift of 抽出するing money from 私的な and public sources, and it is for them to use that gift modestly and generously in 供給するing the 枠組み for those more 特に endowed.

And there is already a 刻々と 増加するing need for the proper 貯蔵 and 索引ing of 科学の results, and every fresh 労働者 高めるs it. やめる a かなりの 量 of 科学の work goes fruitless or is needlessly repeated because of the growing 容積／容量 of 出版（物）, and men make 発見s in the field of reality only to lose them again in the 板材 room of 記録，記録的な／記録する. Here is a second line of activity to which the Open Conspirator with a 科学の bias may direct his attention.

A third line is the 連絡事務 work between the man of science and the ありふれた intelligent man; the 昇進／宣伝 of 出版（物）s which will either 明言する／公表する the 実体, 関わりあい／含蓄s and consequences of new work in the vulgar tongue, or, if that is impossible, train the general run of people to the new idioms and 専門的事項s which need to be 会社にする／組み込むd with the vulgar tongue if it is still to serve its ends as a means of 知識人 intercourse.

Through special 広告 hoc organizations, societies for the 昇進／宣伝 of 研究, for 研究 Defence, for World 索引ing, for the translation of 科学の Papers, for the Diffusion of New Knowledge, the 黒字／過剰 energies of a 広大な／多数の／重要な number of Open Conspirators can be directed to 完全に creative ends and a new world system of 科学の work built up, within which such dear old 会・原則s as the 王室の Society of London, the さまざまな European 学院s of Science and the like, now overgrown and 不十分な, can 持続する their venerable pride in themselves, their mellowing prestige, and their distinguished exclusiveness, without their 現在の 特権 of （打撃，刑罰などを）与えるing cramping slights and 制限s upon the more abundant 科学の activities of to-day.

So in relation to science—and here the word is 存在 used in its narrower 受託するd meaning for what is often spoken of as pure science, the search for physical and 生物学の realities, uncomplicated by moral, social, and "practical" considerations—we evoke a conception of the Open 共謀 as producing groups of socially associated individuals, who engage まず第一に／本来 in the general basic activities of the 共謀 and 固執する to and 促進する the seven 幅の広い 原則s 要約するd at the end of 一時期／支部 Fourteen, but who work also with the larger part of their energies, through international and cosmopolitan societies and in a multitude of special ways, for the 設立 of an 耐えるing and 進歩／革新的な world organization of pure 研究. They will have come to this special work because their 独特の gifts, their inclinations, their positions and 適切な時期s have 示すd it as theirs.

Now a very 平行の system of Open 共謀 groups is 考えられる, in relation to 商売／仕事 and 産業の life. It would やむを得ず be a vastly bulkier and more heterogeneous system of groups, but さもなければ the analogy is 完全にする. Here we imagine those people whose gifts, inclinations, positions and 適切な時期s as directors, 労働者s, or associates give them an exceptional insight into and 影響（力） in the 過程s of producing and 分配するing 商品／必需品s, can also be drawn together into groups within the Open 共謀. But these groups will be 関心d with the 抱擁する and more 複雑にするd problems of the 過程s by which even now the small 孤立するd individual adventures in 生産／産物 and 貿易（する）ing that 構成するd the 経済的な life of former civilizations, are giving place to larger, better 教えるd, better planned 産業の organizations, whose 操作／手術s and combinations become at last world wide.

The amalgamations and combinations, the substitution of large-規模 商売／仕事 for multitudes of small-規模 商売／仕事s, which are going on now, go on with all the cruelty and 無視（する）s of a natural 過程. If a man is to 利益（をあげる） and 生き残る, these unconscious blunderings—which now stagger に向かって but which may never 達成する world organization—much be watched, controlled, mastered, and directed. As 不確定 減らすs, the 質 of adventure and the 量 of waste 減らす also, and large 思索的な 利益（をあげる）s are no longer possible or 正当と認められる. The 移行 from 思索的な adventure to 組織するd foresight in the ありふれた 利益／興味, in the whole world of 経済的な life, is the 相当な 仕事 of the Open 共謀. And it is these 特に 利益／興味d and equipped groups, and not the movement as a whole, which may best begin the attack upon these 根底となる readjustments.

The さまざまな 社会主義者 movements of the nineteenth and earlier twentieth centuries had this in ありふれた, that they sought to 取って代わる the "私的な owner" in most or all 経済的な 利益／興味s by some ばく然と apprehended "public owner." This, に引き続いて the democratic disposition of the times, was 一般的に conceived of as an elected 団体／死体, a municipality, the 議会の 明言する／公表する or what not. There were 地方自治体の 社会主義者s, "nationalizing" 社会主義者s, 皇室の 社会主義者s. In the mystic teachings of the Marxist, the 集団の／共同の owner was to be "the 独裁政治 of the proletariat." 生産／産物 for 利益（をあげる） was 公然と非難するd. The 同時代の mind realizes the evils of 生産／産物 for 利益（をあげる） and of the 無差別の 緊急発進するing of 私的な 所有権 more fully than ever before, but it has a completer 現実化 and a 確かな accumulation of experience in the difficulties of 組織するing that larger 所有権 we 願望（する）. 私的な 所有権 may not be altogether evil as a 一時的に 行う／開催する／段階, even if it has no more in its favour than the ability to transcend political 境界s.

Moreover—and here again the democratic prepossessions of the nineteenth century come in—the 社会主義者 movements sought to make every 選び出す／独身 adherent a 改革者 and a propagandist of 経済的な methods. In order to do so, it was necessary to 簡単にする 経済的な 過程s to the crudity of nursery toys, and the intricate interplay of will and 願望（する） in 企業, normal 雇用, and direction, in questions of 所有権, 給料, credit, and money, was 減ずるd to a childish fable of 黒字／過剰 value wickedly appropriated. The Open 共謀 is not so much a 社会主義 as a more 包括的な offspring which has eaten and assimilated whatever was digestible of its 社会主義者 forbears. It turns to biology for 指導／手引 に向かって the 規則 of 量 and a controlled 配当 of the human 全住民 of the world, and it 裁判官s all the 子会社 面s of 所有物／資産／財産 and 支払う／賃金 by the criterion of most efficient 生産／産物 and 配当 in relation to the 指示，表示する物s thus 得るd.

These 経済的な groups, then, of the Open 共謀, which may come indeed to be a large part of the Open 共謀, will be working in that 広大な 仕事 of 経済的な 再建—which from the point of 見解（をとる） of the older 社会主義 was the 単独の 仕事 before mankind. They will be 行為／行うing 実験s and 観察するing 過程s によれば their 適切な時期s. Through 広告 hoc societies and 定期刊行物s they will be comparing and 診察するing their methods and 準備するing 報告（する）／憶測s and （疑いを）晴らす （警察などへの）密告，告訴（状） for the movement at large. The whole question of money and 通貨の methods in our modern communities, so extraordinarily 無視（する）d in 社会主義者 literature, will be 診察するd under the 仮定／引き受けること that money is the 記念品 of the community's 義務, direct or indirect, to an individual, and credit its 許可 to 取引，協定 自由に with 構成要素.

The whole psychology of 産業 and 産業の 関係 needs to be 改訂するd and 再び述べるd ーに関して／ーの点でs of the 集団の／共同の efficiency and 福利事業 of mankind. And just as far as can be contrived, the counsel and the 信用／信任s of those who now direct 広大な／多数の／重要な 産業の and 財政上の 操作／手術s will be invoked. The first special 仕事 of a 銀行業者, or a bank clerk for that 事柄, who joins the Open 共謀, will be to answer the questions: "What is a bank?" "What are you going to do about it?" "What have we to do about it?" The first questions to a 製造業者 will be: "What are you making and why?" and "What are you and we to do about it?" Instead of the 天然のまま 提案s to "没収する" and "take over by the 明言する／公表する" of the 原始の 社会主義, the Open 共謀 will build up an encyclopaedic conception of the modern 経済的な コンビナート／複合体 as a labyrinthine pseudo-system progressively 除去するing waste and working its way along multitudinous channels に向かって まとまり, に向かって clarity of 目的 and method, に向かって abundant 生産性 and efficient social service.

Let us come 支援する now for a paragraph or so to the ordinary adherent to the Open 共謀, the adherent considered not in relation to his special aptitudes and services, but in relation to the movement as a whole and to those special 建設的な organizations outside his own field. It will be his 義務 to keep his mind in touch with the 進歩ing 概念s of the 科学の work so far as he is able and with the larger 問題／発行するs of the 経済的な 再建 that is 進行中で, to take his cues from the special groups and organizations engaged upon that work, and to help where he finds his 適切な時期 and when there is a call upon him. But no adherent of the Open 共謀 can remain 単に and 完全に an ordinary adherent. There can be no pawns in the game of the Open 共謀, no "大砲 fodder" in its war. A special activity, やめる as much as a general understanding, is 需要・要求するd from everyone who looks creatively に向かって the 未来 of mankind.

We have instanced first the 罰金 and 独特の world organization of pure science, and then the 抱擁する 大規模な movement に向かって co-operating まとまり of 目的（とする） in the 経済的な life, until at last the 生産／産物 and 配当 of 中心的要素 necessities is apprehended as one world 商売／仕事, and we have 示唆するd that this latter movement may 徐々に pervade and 会社にする／組み込む a very 広大な／多数の／重要な 本体，大部分／ばら積みの of human activities. But besides this 罰金 現在の and this 広大な／多数の／重要な 激流 of 発展させるing activities and 関係s there are also a very かなりの variety of other 広大な／多数の／重要な 機能（する）／行事s in the community に向かって which Open 共謀 groups must direct their 組織するing enquiries and suggestions in their ありふれた 意向 of 最終的に assimilating all the 混乱させるd 過程s of to-day into a world community.

For example, there must be a 一連の groups in の近くに touch at one end with 生物学の science and at the other with the コンビナート／複合体 of 経済的な activity, who will be 関心d 特に with the practical 行政 of the 生物学の 利益／興味s of the race, from food 工場／植物s and 産業の 製品s to pestilences and 全住民. And another 一連の groups will gather together attention and energy to 焦点（を合わせる） them upon the 教育の 過程. We have already pointed out that there is a strong disposition に向かって 保守主義 in normal 教育の 会・原則s. They 保存する traditions rather than develop them. They are likely to 始める，決める up a かなりの 抵抗 to the 再建 of the world 見通し upon the threefold basis defined in 一時期／支部 Fourteen. This 抵抗 must be attacked by special societies, by the 設立 of competing schools, by help and 昇進／宣伝 for enlightened teachers, and, wherever the attack is incompletely successful, it must be 補足（する）d by the energetic diffusion of 教育の literature for adults, upon modern lines. The 軍隊s of the entire movement may be 動員するd in a variety of ways to bring 圧力 upon reactionary schools and 会・原則s.

A 始める，決める of activities correlated with most of the 直接／まっすぐに creative ones will 嘘（をつく） through 存在するing political and 行政の 団体／死体s. The political work of the Open 共謀 must be 行為／行うd upon two levels and by 完全に different methods. Its main political idea, its political 戦略, is to 弱める, efface, 会社にする／組み込む, or supersede 存在するing 政府s. But there is also a 戦術の 転換 of 行政の 力／強力にするs and 資源s to 経済的な and 教育の 手はず／準備 of a modern type. Because a country or a 地区 is inconvenient as a 分割 and 運命にあるd to ultimate absorption in some more 包括的な and economical system of 政府, that is no 推論する／理由 why its 行政 should not be brought 一方／合間 into working co-操作／手術 with the 開発 of the Open 共謀. 解放する／自由な 貿易（する） 国家主義 in 力／強力にする is better than high 関税 国家主義, and pacificist party liberalism better than 積極的な party patriotism.

This evokes the 予期 of another 一連の groups, a group in every possible political 分割, whose 仕事 it will be to 組織する the whole strength of the Open 共謀 in that 分割 as an 効果的な 投票（する）ing or agitating 軍隊. In many 分割s this might soon become a 十分に かなりの 封鎖する to 影響する／感情 the 態度s and 誓約（する）s of the 国家の 政治家，政治屋s. The organization of these political groups into 地方の or 国家の 会議／協議会s and systems would follow hard upon their 外見. In their programmes they would be guided by 会合s and discussions with the 特に 経済的な, 教育の, 生物学の, 科学の and cultural groups, but they would also form their own special 研究 団体／死体s to work out the incessant problems of 移行 between the old type of 地元で centred 行政s and a developing world system of political 支配（する）／統制するs.

In the 先行する 一時期／支部 we sketched the first practicable first 段階 of the Open 共謀 as the 宣伝 of a group of interlocking ideas, a 宣伝 associated with pacificist 活動／戦闘. In the 現在の 一時期／支部 we have given a 計画／陰謀 of 支店ing and amplifying 開発. In this 計画／陰謀, this 計画／陰謀 of the second 段階, we conceive of the Open 共謀 as consisting of a 広大な／多数の／重要な multitude and variety of overlapping groups, but now all 組織するd for 集団の／共同の political, social, and 教育の 同様に as propagandist 活動／戦闘. They will 認める each other much more 明確に than they did at first, and they will have acquired a ありふれた 指名する.

The groups, however, almost all of them, will still have 明確な／細部 work also. Some will be 組織するing a sounder setting for 科学の 進歩, some 調査するing new social and 教育の 可能性s, many concentrated upon this or that 段階 in the 再組織 of the world's 経済的な life, and so 前へ／外へ. The individual Open Conspirator may belong to one or more groups and in 新規加入 to the 広告 hoc societies and organizations which the movement will 支える, often in co-操作／手術 with 部分的に／不公平に 同情的な people still outside its 階級s.

The character of the Open 共謀 will now be plainly 陳列する，発揮するd. It will have become a 広大な／多数の／重要な world movement as wide-spread and evident as 社会主義 or 共産主義. It will have taken the place of these movements very 大部分は. It will be more than they were, it will be 率直に a world 宗教. This large, loose assimilatory 集まり of movements, groups, and societies will be definitely and 明白に 試みる／企てるing to swallow up the entire 全住民 of the world and become the new human community.

XVI. — EXISTING AND DEVELOPING MOVEMENTS WHICH ARE CONTRIBUTORY TO THE OPEN CONSPIRACY AND WHICH MUST DEVELOP A COMMON CONSCIOUSNESS. THE PARABLE OF PROVINDER ISLAND

A suggestion has already been made in an earlier 一時期／支部 of this essay which may perhaps be 拡大するd here a little more. It is that there already 存在する in the world a かなりの number of movements in 産業, in political life, in social 事柄s, in education, which point in the same direction as the Open 共謀 and are 奮起させるd by the same spirit. It will be 利益／興味ing to discuss how far some of these movements may not become confluent with others and by a mere 過程 of 論理（学）の 完成 identify themselves consciously with the Open 共謀 in its entirety.

Consider, for example, the movement for a 科学の 熟考する／考慮する and 支配（する）／統制する of 全住民 圧力, known popularly as the Birth 支配（する）／統制する movement. By itself, assuming 存在するing political and 経済的な 条件s, this movement lays itself open to the 告発（する），告訴（する）／料金 of 存在 no better than a 計画／陰謀 of "race 自殺." If a 全住民 in some area of high civilization 試みる／企てるs to 制限する 増加する, 組織する its 経済的な life upon methods of 最大限 individual 生産性, and 課す order and beauty upon its entire 領土, that 地域 will become irresistibly attractive to any 隣接する festering 集まり of low-grade, 高度に reproductive 全住民. The cheap humanity of the one community will make a constant attack upon the other, affording facile servility, 売春婦s, toilers, 手渡す 労働. 関税s against sweated 製品s, 制限 of 移民／移住, 緊張s 主要な at last to a war of 防御の 大虐殺 are 必然的な. The conquest of an 無学の, hungry, and incontinent multitude may be almost as 悲惨な as 敗北・負かす for the selecter race. Indeed, one finds that in discussion the propagandists of Birth 支配（する）／統制する 収容する／認める that their 事業／計画（する） must be 全世界の／万国共通の or dysgenic. But yet やめる a number of them do not follow up these admissions to their 論理（学）の consequences, produce the lines and continue the curves until the 完全にする form of the Open 共謀 appears. It will be the 商売／仕事 of the 早期に Open 共謀 propagandists to make them do so, and to 任命する／導入する groups and 代表者／国会議員s at every possible point of vantage in this movement.

And 類似して the now very 非常に／多数の 協会s for world peace 停止（させる） in alarm on the 辛勝する／優位 of their own 関わりあい／含蓄s. World Peace remains a 広大な aspiration until there is some 代用品，人 for the 現在の 競争 of 明言する／公表するs for markets and raw 構成要素, and some 抑制 upon 全住民 圧力. League of Nations Societies and all forms of pacificist organization are either futile or insincere until they come into line with the complementary propositions of the Open 共謀.

The さまざまな 社会主義者 movements again are 部分的な／不平等な 事業／計画（する）s professing at 現在の to be self-十分な 計画／陰謀s. Most of them 伴う／関わる a pretence that 国家の and political 軍隊s are intangible phantoms, and that the 最初の／主要な 問題／発行する of 全住民 圧力 can be ignored. They produce one woolly 計画／陰謀 after another for transferring the 所有物／資産／財産 in this, that, or the other 経済的な 工場／植物 and 利益／興味 from 団体／死体s of 株主s and company promoters to ギャング（団）s of 政治家，政治屋s or 企業連合（する）s of 労働者s—to be steered to efficiency, it would seem, by 中心存在s of cloud by day and 中心存在s of 解雇する／砲火／射撃 by night. The 共産主義者 party has trained a whole 世代 of disciples to believe that the 倒す of a ばく然と apprehended "Capitalism" is the simple 解答 of all human difficulties. No movement ever 後継するd so 完全に in 代用品，人ing phrases for thought. In Moscow 共産主義 has trampled "Capitalism" underfoot for ten eventful years, and still finds all the problems of social and political construction before it.

But as soon as the 社会主義者 or 共産主義者 can be got to realize that his repudiation of 私的な monopolization is not a 完全にする programme but just a 予選 原則, he is 熟した for the ampler 概念s of the modern 見通し. The Open 共謀 is the natural inheritor of 社会主義者 and 共産主義者 enthusiasms; it may be in 支配（する）／統制する of Moscow before it is in 支配（する）／統制する of New York.

The Open 共謀 may 達成する the more or いっそう少なく 完全にする amalgamation of all the 過激な impulses in the 大西洋 community of to-day. But its 範囲 is not 限定するd to the variety of 同情的な movements which are brought to mind by that loose word 過激な. In the past fifty years or so, while 社会主義者s and 共産主義者s have been 公然と非難するing the 現在の 過程s of 経済的な life in the same invariable phrases and with the same undiscriminating animosity, these 過程s have been を受けるing the profoundest and most 利益／興味ing changes. While 社会主義者 thought has recited its phrases, with witty rather than 相当な variations, a thousand times as many clever people have been busy upon 産業の, 商業の and 財政上の 過程s. The 社会主義者 still 繰り返し言うs that this greater 団体／死体 of 知能 has been 単に 捜し出すing 私的な 伸び（る）, which has just as much truth in it as is necessary to make it an intoxicating 嘘（をつく）. Everywhere 競争の激しい 商売／仕事s have been giving way to amalgamated 企業s, marching に向かって monopoly, and 本人自身で owned 商売／仕事s to organizations so large as to acquire more and more the character of 公然と responsible 団体／死体s. In theory in 広大な／多数の／重要な Britain, banks are 個人として owned, and 鉄道 輸送（する） is 個人として owned, and they are run 完全に for 利益（をあげる）—in practice their 利益（をあげる） making is austerely 抑制するd and their 訴訟／進行s are all the more 極度の慎重さを要する to public 福利事業 because they are outside the direct 支配（する）／統制する of party 政治家，政治屋s.

Now this 変形 of 商売／仕事, 貿易（する）ing, and 財政／金融 has been so multitudinous and so 早い as to be still 大部分は unconscious of itself. Intelligent men have gone from combination to combination and 延長するd their 範囲, year by year, without realizing how their activities were 大きくするing them to conspicuousness and 責任／義務. 経済的な organization is even now only discovering itself for what it is. It has 受託するd 相いれない 存在するing 会・原則s to its own 広大な／多数の／重要な 傷害. It has been 愛国的な and broken its 向こうずねs against the 関税 塀で囲むs its patriotism has raised to 妨害する its own movements it has been 皇室の and 設立する itself 税金d to the 限界s of its endurance, "controlled" by 古風な 軍の and 海軍の 専門家s, and 手足を不自由にする／（物事を）損なうd altogether. The younger, more vigorous 知能s in the 広大な／多数の／重要な 商売／仕事 directorates of to-day are beginning to realize the uncompleted 関わりあい／含蓄s of their 企業. A day will come when the gentlemen who are trying to 支配（する）／統制する the oil 供給（する）s of the world without 言及／関連 to anything else except as a 子会社 factor in their game will be considered to be quaint characters. The ends of Big 商売／仕事 must carry Big 商売／仕事 into the Open 共謀 just as surely as every other creative and 概して 組織するing movement is carried.

Now I know that to all this 勧めるing に向かって a 統一 of 建設的な 成果／努力, a 広大な／多数の／重要な number of people will be 性質の／したい気がして to a reply which will, I hope, be いっそう少なく popular in the 未来 than it is at the 現在の time. They will assume first an 表現 of 広大な／多数の／重要な sagacity, an 年輩の 空気／公表する. Then, smiling gently, they will ask whether there is not something preposterously ambitious in looking at the problem of life as one whole. Is it not wiser to concentrate our 軍隊s on more practicable things, to 試みる／企てる one thing at a time, not to antagonize the whole order of 設立するd things against our poor 願望（する）s, to begin 試験的に, to 差し控える from putting too 広大な／多数の／重要な a 緊張する upon people, to 信用 to the growing ありふれた sense of the world to adjust this or that line of 進歩 to the general 計画／陰謀 of things. Far better 遂行する something 限定された here and there than challenge a general 失敗. That is, they 宣言する, how 改革者s and creative things have gone on in the past; that is how they are going on now; muddling 今後 in a 穏やかな and 混乱させるd and 部分的に／不公平に successful way. Why not 信用 them to go on like that? Let each man do his bit with a 完全にする 無視（する） of the 論理（学）の interlocking of 進歩／革新的な 成果／努力 to which I have been 製図／抽選 attention.

Now I must 自白する that, popular as this style of argument is, it gives me so tedious a feeling that rather than argue against it in general 条件 I will 訴える手段／行楽地 to a parable. I will relate the story of the pig on Provinder Island.

There was, you must understand, only one pig on Provinder Island, and Heaven knows how it got there, whether it escaped and swam 岸に or was put 岸に from some 大型船 suddenly 変えるd to vegetarianism, I cannot imagine. At first it was the only 哺乳動物 there. But later on three sailors and a very small but observant cabin boy were 難破させるd there, and after subsisting for a time on 爆撃する fish and roots they became aware of this pig. And 同時に they became aware of a nearly intolerable craving for bacon. The eldest of the three sailors began to think of a ham he had met in his boyhood, a beautiful ham for which his father had had the 洞穴ing knife 特に sharpened; the second of the three sailors dreamed 繰り返して of a roast loin of pork he had eaten at his sister's wedding, and the third's mind ran on chitterlings—I know not why. They sat about their meagre 解雇する／砲火／射撃 and conferred and expatiated upon these things until their mouths watered and the 爆撃する fish turned to water within them. What dreams （機の）カム to the cabin boy are unknown, for it was their custom to discourage his 信用／信任s. But he sat apart brooding and was at last moved to speech. "Let us 追跡（する） that old pig," he said, "and kill it."

Now it may have been because it was the habit of these sailors to discourage the cabin boy and keep him in his place, but anyhow, for whatever 推論する／理由 it was, all three sailors 始める，決める themselves with one （許可，名誉などを）与える to …に反対する that 提案.

"Who spoke of 殺人，大当り the pig?" said the eldest sailor loudly, looking 一連の会議、交渉／完成する to see if by any chance the pig was within 審理，公聴会. "Who spoke of 殺人，大当り the pig? You're the sort of silly young devil who jumps at ideas and hasn't no sense of difficulties. What I said was AM. All I want is just a Am to go with my roots and sea salt. One Am. The Left Am. I don't want the 権利 one, and I don't 提案する to get it. I've got a sense of 割合 and a proper 株 of humour, and I know my 制限s. I'm a sound, （疑いを）晴らす-長，率いるd, practical man. Am is what I'm after, and if I can get that, I'm 用意が出来ている to say やめるs and let the 残り／休憩（する） of the pig alone. Who's for joining me in a Left Am Unt—a simple reasonable Left Am Unt—just to get One Left Am?"

Nobody answered him 直接／まっすぐに, but when his 発言する／表明する died away, the next sailor in order of seniority took up the tale. "That Boy," he said, "will die of Swelled Ed, and I pity him. My idea is to follow up the pig and get 持つ／拘留する of a loin chop. Just 簡単に a loin chop. A loin chop is good enough for me. It's—feasible. Much more feasible than a 広大な／多数の／重要な Am. Here we are, we've got no gun, we've got no 支持を得ようと努めるd of a sort to make 屈服するs and arrows, we've got nothing but our clasp knives, and that pig can run like Ell. It's ridiculous to think of 殺人，大当り that pig. But if one didn't trouble him, if one 肉親，親類d of got into his 信用／信任 and crept 近づく him and just 静かに and insidiously went for his loin—just sort of as if one was tickling him-one might get a loin chop almost before he knew of it."

The third sailor sat crumpled up and downcast with his lean fingers 絡まるd in his shock of hair. "Chitterlings," he murmured, "chitterlings. I don't even want to think of the pig."

And the cabin boy 追求するd his own ideas in silence, for he みなすd it unwise to 刺激する his 年上のs その上の.

On these lines it was the three sailors 始める，決める about the gratifying of their taste for pork, each in his own way, 分かれて and sanely and modestly. And each had his reward. The first sailor, after weeks of patience, got within arm's length of the pig and smacked that coveted left ham loud and good, and felt success was 近づく. The other two heard the smack and the grunt of 狼狽 half a mile away. But the pig, in a 明言する／公表する of astonishment, carried the ham off out of reach, there and then, and that was as の近くに as the first sailor ever got to his 客観的な. The roast loin hunter did no better. He （機の）カム upon the pig asleep under a 激しく揺する one day, and jumped upon the very loin he 願望（する）d, but the pig bit him 深く，強烈に and septically, and 陳列する，発揮するd so much 憤慨 that the question of a chop was dropped forthwith and never again broached between them. And thereafter the arm of the second sailor was 包帯d and swelled up and went from bad to worse. And as for the third sailor, it is doubtful whether he even got 勝利，勝つd of a chitterling from the start to the finish of this parable. The cabin boy, 追求するing notions of his own, made a 落し穴 for the whole pig, but as the others did not help him, and as he was an 過度に small—though shrewd—cabin boy, it was a feeble and insufficient 落し穴, and all it caught was the hunter of chitterlings, who was wandering distraught. After which the hunter of chitterlings, became a hunter of cabin boys, and the cabin boy's life, for all his shrewdness, was 不安定な and unpleasant. He slept only in snatches and learned the 十分な bitterness of insight misunderstood.

When at last a ship （機の）カム to Provinder Island and took off the three men and the cabin boy, the pig was still bacon 損なわれていない and やめる gay and cheerful, and all four castaways were in a very emaciated 条件 because at that season of the year 爆撃する fish were rare, and edible roots were hard to find, and the pig was very much cleverer than they were in finding them and digging them up—let alone digesting them.

From which parable it may be gathered that a 部分的な／不平等な 企業 is not always wiser or more 希望に満ちた than a 包括的な one.

And in the same manner, with myself in the r?e of that minute but observant cabin boy, I would 支える the proposition that 非，不，無 of these movements of 部分的な／不平等な 再建 has the sound ありふれた-sense 質 its 支持者s suppose. All these movements are 価値（がある） while if they can be taken into the world-wide movement; all in 孤立／分離 are futile. They will be overlaid and lost in the general drift. The 政策 of the whole hog is the best one, the sanest one, the easiest, and the most 希望に満ちた. If 十分な men and women of 知能 can realize that simple truth and give up their lives to it, mankind may yet 達成する a civilization and 力／強力にする and fullness of life beyond our 現在の dreams. If they do not, 失望／欲求不満 will 勝利, and war, 暴力／激しさ, and a drivelling waste of time and strength and 願望（する）, more disgusting even than war, will be the lot of our race 負かす／撃墜する through the ages to its emaciated and 哀れな end.

For this little 惑星 of ours is やめる off the course of any 救助（する） ships, if the will in our 種類 fails.

XVII. — THE CREATIVE HOME, SOCIAL GROUP, AND SCHOOL: THE PRESENT WASTE OF IDEALISTIC WILL

Human society began with the family. The natural history of gregariousness is a history of the 設立 of 相互の toleration の中で human animals, so that a litter or a herd keeps together instead of breaking up. It is in the family group that the 抑制s, disciplines, and self-sacrifices which make human society possible were worked out and our 根底となる prejudices 設立するd, and it is in the family group, 大きくするd perhaps in many 尊敬（する）・点s, and more and more responsive to 集団の／共同の social 影響（力）s, that our social life must be relearnt, 世代 after 世代.

Now in each 世代 the Open 共謀, until it can develop its own reproductive methods, must remain a 少数，小数派 movement of intelligent 変えるs. A 統一するd 進歩／革新的な world community 需要・要求するs its own type of home and training. It needs to have its 根底となる 概念s 堅固に 設立するd in as many minds as possible and to guard its children from the 感染 of the old racial and 国家の 憎悪s and jealousies, old superstitions and bad mental habits, and base 解釈／通訳s of life. From its 手始め the Open 共謀 will be setting itself to 影響（力） the 存在するing 教育の 機械／機構, but for a long time it will find itself 直面するd in school and college by powerful 宗教的な and political 当局 決定するd to 始める，決める 支援する the children at the point or even behind the point from which their 特許s made their escape. At best, the liberalism of the 明言する／公表する-controlled schools will be a 妥協. 初めは schools and colleges were transmitters of tradition and 保守的な 軍隊s. So they remain in essence to this day.

組織するd teaching has always 目的（とする）d, and will always tend to guide, train, and direct, the mind. The problem of 再建するing education so as to make it a 解放（する）ing instead of a binding 過程 has still to be solved. During the 早期に 段階s of its struggle, therefore, the Open 共謀 will be 強いるd to 可決する・採択する a 確かな sectarianism of 国内の and social life in the 利益／興味s of its children, to 実験 in novel 教育の methods and 教育の atmospheres, and it may even in many 事例／患者s have to consider the 配合 of its families and the 設立 of its own schools. In many modern communities, the English-speaking 明言する／公表するs, for example, there is still liberty to 設立する 教育の companies, running schools of a special type. In every country where that 権利 does not 存在する it has to be fought for.

There lies a 広大な／多数の／重要な work for さまざまな groups of the Open 共謀. Successful schools would become 研究室／実験室s of 教育の methods and patterns for new 明言する／公表する schools. やむを得ず for a time, but we may hope unconsciously, the Open 共謀 children will become a social エリート; from their first conscious moments they will begin to think and talk の中で （疑いを）晴らす-長，率いるd people speaking distinctly and behaving 率直に, and it will be a waste and loss to put them 支援する for the scholastic 行う／開催する／段階 の中で their mentally indistinct and morally muddled 同時代のs. A 段階 when there will be a special 教育の system for the Open 共謀 seems, therefore, to be 示すd. Its children will learn to speak, draw, think, 計算する lucidly and subtly, and into their vigorous minds they will take the 幅の広い 概念s of history, biology, and mechanical 進歩, the basis of the new world, 自然に and easily. 一方／合間, those who grow up outside the 前進するing 教育の frontier of the Open 共謀 will never come under the 十分な 影響（力） of its ideas, or they will get 持つ／拘留する of them only after a 厳しい struggle against a 集まり of misrepresentations and elaborately instilled prejudices. An adolescent and adult 教育の （選挙などの）運動をする, to undo the fixations and suggestions of the normal 保守的な and reactionary schools and colleges, is and will long remain an important part of the work of the Open 共謀.

Always, as long as I can remember, there have been a 論争 and invidious comparisons between the old and the young. The young find the old prey upon and 抑制する them, and the old find the young shallow, disappointing, and aimless in vivid contrast to their 改訂するd memories of their own 早期に days. The 現在の time is one in which these perennial 告訴，告発s flower with exceptional vigour. But there does seem to be some truth in the 声明 that the 施設s to live frivolously are greater now than they have ever been for old and young alike. For example, in the 広大な／多数の／重要な modern communities that 現れる now from Christendom, there is a 普及した disposition to regard Sunday as 単に a holiday. But that was certainly not the 初めの 意向 of Sunday. As we have 公式文書，認めるd already in an earlier 一時期／支部, it was a day 献身的な to the greater 問題／発行するs of life. Now 広大な／多数の／重要な multitudes of people do not even pretend to 始める，決める aside any time at all to the greater 問題／発行するs of life. The greater 問題／発行するs are neglected altogether. The churches are neglected, and nothing of a 統一するing or exalting sort takes their place.

What the 同時代の 上級の tells his junior to-day is perfectly 訂正する. In his own 青年, no serious impulse of his went to waste. He was not distracted by a thousand gay but petty 誘惑s, and the 地元の 宗教的な 力／強力にするs, whatever they happened to be, seemed to believe in themselves more and made a more 包括的な attack upon his 良心 and imagination. Now the old 約束s are 損失d and discredited, and the new and greater one, which is the Open 共謀, takes 形態／調整 only 徐々に. A １０年間 or so ago, 社会主義 preached its 確信して hopes, and patriotism and 皇室の pride 株d its attraction for the ever 墓／厳粛／彫る／重大な and 熱烈な will of emergent 青年. Now 社会主義 and 僕主主義 are "under 改正" and the 旗s that once waved so bravely reek of 毒（薬） gas, are stiff with 血 and mud and shameful with exposed dishonesties. 青年 is what 青年 has always been, eager for 罰金 解釈／通訳s of life, 有能な of splendid 解決するs. It has no natural disposition に向かって the shallow and 混乱させるd life. Its 需要・要求する as ever is, "What am I to do with myself?" But it comes up out of its childhood to-day into a world of ruthless （危険などに）さらすs and 冷笑的な pretensions. We are all a little ashamed of "earnestness." The past ten years have seen the shy and powerful idealism of 青年 at a loss and 狼狽d and ashamed as perhaps it has never been before. It is in the world still, but masked, hiding even from itself in a whirl of small excitements and futile, 反抗的な depravities.

The old 旗s and 約束s have lost their 魔法 for the 知能 of the young; they can 命令（する） it no more; it is in the mighty 革命 to which the Open 共謀 directs itself that the 青年 of mankind must find its soul, if ever it is to find its soul again.

XVIII. — PROGRESSIVE DEVELOPMENT OF THE ACTIVITIES OF THE OPEN CONSPIRACY INTO A WORLD CONTROL AND COMMONWEAL: THE HAZARDS OF THE ATTEMPT

We have now sketched out in these Blue Prints the methods by which the 混乱させるd radicalism and 建設的な 軍隊s of the 現在の time may, can, and probably will be drawn together about a 核心 of modernized 宗教的な feeling into one 広大な／多数の／重要な and multifarious creative 成果／努力. A way has been shown by which this 成果／努力 may be developed from a mere propagandist （選挙などの）運動をする and a 単に 抵抗力のある 抗議する against 同時代の 軍国主義 into an 組織するd foreshadowing in 研究, publicity, and 実験 in 教育の, 経済的な, and political 再建s, of that Pax Mundi which has become already the tantalized 願望（する） of 広大な／多数の／重要な multitudes throughout the world. These foreshadowings and 再建s will ignore and transcend the political 境界s of to-day. They will continually become more 相当な as 事業／計画（する） passes into 試みる／企てる and 業績／成果. In 段階 after 段階 and at point after point, therefore, the Open 共謀 will come to 支配するs with the 力／強力にするs that 支える these 境界s.

And it will not be 単に topographical 境界s that will be passed. The Open 共謀 will also be 解散させるing and repudiating many 存在するing 制限s upon 行為／行う and many social prejudices. The Open 共謀 提案するs to end and shows how an end may be put to that 抱擁する substratum of underdeveloped, undereducated, subjugated, 偉業／利用するd, and 失望させるd lives upon which such civilization as the world has known hitherto has 残り／休憩（する）d, and upon which most of our social systems still 残り／休憩（する）.

Whenever possible, the Open 共謀 will 前進する by 照明 and 説得／派閥. But it has to 前進する, and even from the 手始め, where it is not 許すd to illuminate and 説得する, it must fight. Its first fights will probably be for the 権利 to spread its system of ideas plainly and 明確に throughout the world.

There is, I suppose, a flavour of 背信 about the 仮定／引き受けること that any 設立するd 政府 is 一時的に, and a 質 of immorality in any 批評 of 受託するd moral 基準s. Still more is the 提案, made even in times of peace, to resist war 徴収するs and conscription an offence against 絶対の conceptions of 忠義. But the ampler 知恵 of the modern 大西洋 communities, already touched by premonitions of change and futurity, has continually 大きくするd the ありふれた liberties of thought for some 世代s, and it is doubtful if there will be any serious 抵抗 to the dissemination of these 見解（をとる）s and the 早期に organization of the Open 共謀 in any of the English-speaking communities or throughout the British Empire, in the Scandinavian countries, or in such 自由主義の-minded countries as Holland, Switzerland, 共和国の／共和党の Germany or フラン. フラン, in the 迅速な years after the war, submitted to some repressive 法律制定 against the discussion of birth 支配（する）／統制する or 敵意を持った 批評 of the militarist 態度; but such a check upon mental freedom is altogether contrary to the （疑いを）晴らす and open 質 of the French mind; in practice it has already been 効果的に repudiated by such writers as 勝利者 Margueritte, and it is ありそうもない that there will be any 効果的な 鎮圧 of the 開始 段階s of the Open 共謀 in フラン.

This gives us a large 部分 of the 存在するing civilized world in which men's minds may be readjusted to the idea that their 存在するing 政府s are in the position of trustees for the greater 政府 of the coming age. Throughout these communities it is 考えられる that the 構造上の lines of the world community may be materialized and 設立するd with only minor struggles, 地元の ボイコット（する）s, vigorous public 論争s, normal 法律を制定する obstruction, social 圧力, and overt political activities. Police, 刑務所，拘置所, 追放s, and so 前へ／外へ, let alone outlawry and 戦争, may scarcely be brought into this struggle upon the high civilized level of the 大西洋 communities. But where they are brought in, the Open 共謀, to the best of its ability and the 十分な extent of its 資源s, must become a fighting 軍隊 and 組織する itself upon 抵抗力のある lines.

非，不，無-抵抗, the 制限 of activities to moral suasion is no part of the programme of the Open 共謀. In the 直面する of unscrupulous 対立 creative ideas must become 積極的な, must define their enemies and attack them. By its own organizations or through the police and 軍の strength of 政府s amenable to its ideas, the movement is bound to find itself fighting for open roads, open frontiers, freedom of speech, and the realities of peace in 地域s of 圧迫. The Open 共謀 残り／休憩（する）s upon a disrespect for 国籍, and there is no 推論する／理由 why it should 許容する noxious or obstructive 政府s because they 持つ／拘留する their own in this or that patch of human 領土. It lies within the 力／強力にする of the 大西洋 communities to 課す peace upon the world and 安全な・保証する unimpeded movement and 解放する／自由な speech from end to end of the earth. This is a fact on which the Open 共謀 must 主張する. The English-speaking 明言する／公表するs, フラン, Germany, Holland, Switzerland, the Scandinavian countries, and Russia, given only a not very extravagant frankness of understanding between them, and a ありふれた disposition に向かって the ideas of the Open 共謀, could 中止する to arm against each other and still 発揮する enough strength to 課す 軍備縮小 and a 尊敬（する）・点 for human freedom in every corner of the 惑星. It is fantastic pedantry to wait for all the world to accede before all the world is pacified and policed.

The most inconsistent factor in the 自由主義の and 過激な thought of to-day is its prejudice against the 干渉，妨害 of 高度に developed modern 明言する／公表するs in the 事件／事情／状勢s of いっそう少なく stable and いっそう少なく 前進するd 地域s. This is 公然と非難するd as "帝国主義," and regarded as 犯罪の. It may have assumed grotesque and dangerous forms under the now decaying traditions of 国家の 競争, but as the 合併 of the 大西洋 明言する／公表するs proceeds, the 可能性 and necessity of bringing areas of misgovernment and disorder under world 支配（する）／統制する 増加する. A 広大な／多数の／重要な war like the war of 1914-1918 may never happen again. The ありふれた sense of mankind may 十分である to 回避する that. But there is still much actual 戦争 before mankind, on the frontiers everywhere, against brigands, against 古代の 忠義s and traditions which will become at last no better than excuses for brigandage and obstructive exaction. All the 負わせる of the Open 共謀 will be on the 味方する of the world order and against that sort of 地元の independence which 持つ／拘留するs 支援する its 支配する people from the 市民権 of he world.

But in this 幅の広い prospect of far-reaching political amalgamations under the impulses of the Open 共謀 lurk a thousand antagonisms and 逆の chances, like the unsuspected gulleys and ravines and thickets in a wide and distant landscape. We know not what 予期しない chasms may presently be discovered. The Open Conspirator may realize that he is one of an 前進するing and 勝利を得た 軍隊 and still find himself より数が多いd and outfought in his own particular corner r of the 戦場. No one can yet 見積（る） the possible strength of reaction against world 統一; no one can 予知する the extent of the 分割s and 混乱s that may arise の中で ourselves. The ideas in this 調書をとる／予約する may spread about without any serious 抵抗 in most civilized countries, but there are still 政府s under which the 執拗な 表現 of such thoughts will be dealt with as 罪，犯罪s and bring men and women to 刑務所，拘置所, torment, and death. にもかかわらず, they must be 表明するd.

While the Open 共謀 is no more than a discussion it may spread 反対者のない because it is 無視（する）d. As a おもに passive 抵抗 to 軍国主義 it may still be tolerable. But as its knowledge and experience 蓄積する and its organization become more 効果的な and 積極的な, as it begins to lay 手渡すs upon education, upon social habits, upon 商売／仕事 開発s, as it proceeds to take over the organization of the community, it will 保安官 not only its own 軍隊s but its enemies. A コンビナート／複合体 of 利益／興味s will find themselves 抑制するd and 脅すd by it, and it may easily evoke that most dangerous of human 集まり feelings, 恐れる. In ways やめる 予測できない it may raise a 嵐／襲撃する against itself beyond all our 現在の imaginings. Our conception of an almost 無血の 支配 of the 大西洋 communities may be 単に the 確信して dream of a thinker whose thoughts have yet to be squarely challenged.

We are not even sure of the ありふれた peace. Across the path of mankind the 嵐／襲撃する of another 広大な／多数の／重要な War may break, bringing with it for a time more 残虐な repressions and vaster 傷害s even than its 前任者. The scaffoldings and work-sheds of the Open 共謀 may fare violently in that トルネード，竜巻. The 復古／返還 of 進歩 may seem an almost hopeless struggle.

It is no part of modern 宗教 to 背負い込む needless hardship or go out of the way to 捜し出す 殉教／苦難. If we can do our work easily and happily, so it should be done. But the work is not to be shirked because it cannot be done easily and happily. The 見通し of a world at peace and 解放するd for an unending growth of knowledge and 力／強力にする is 価値（がある） every danger of the way. And since in this age of 混乱 we must live imperfectly and anyhow die, we may 同様に 苦しむ, if need be, and die for a 広大な／多数の／重要な end as for 非，不，無. Never has the translation of 見通し into realities been 平易な since the beginning of human 成果／努力. The 設立 of the world community will surely exact a price—and who can tell what that price may be?—in toil, 苦しむing, and 血.

XIX. — HUMAN LIFE IN THE COMING WORLD COMMUNITY

The new life that the Open 共謀 struggles to 達成する through us for our race is first a life of 解放s.

The 圧迫 of incessant toil can surely be 解除するd from everyone, and the 悲惨s 予定 to a 広大な／多数の／重要な multitude of 感染s and disorders of 栄養 and growth 中止する to be a part of human experience. Few people are perfectly healthy nowadays except for 簡潔な／要約する periods of happiness, but the elation of physical 井戸／弁護士席-存在 will some day be the ありふれた lot of mankind.

And not only from natural evils will man be 大部分は 解放する／自由な. He will not be left with his soul 絡まるd, haunted by monstrous and irrational 恐れるs and a prey to malicious impulse. From his birth he will breathe sweetness and generosity and use his mind and 手渡すs cleanly and 正確に／まさに. He will feel better, will better, think better, see, taste, and hear better than men do now. His under-soul will no longer be a mutinous cavern of ill-扱う／治療するd 鎮圧s and of impulses repressed without understanding. All these 解放（する）s are plainly possible for him. They pass out of his tormented 願望（する） now, they elude and mock him, because chance, 混乱, and squalor 支配する his life. All the gifts of 運命 are overlaid and lost to him. He must still 嫌疑者，容疑者／疑う and 恐れる. Not one of us is yet as （疑いを）晴らす and 解放する／自由な and happy within himself as most men will some day be. Before mankind lies the prospect not only of health but of magnanimity.

Within the peace and freedom that the Open 共謀 is winning for us, all these good things that escape us now may be 確実にするd. A graver humanity, stronger, more lovely, longer lived, will learn and develop the ever 大きくするing 可能性s of its 運命. For the first time, the 十分な beauty of this world will be 明らかにする／漏らすd to its unhurried 注目する，もくろむs. Its thoughts will be to our thoughts as the thoughts of a man to the troubled mental 実験ing of a child. And all the best of us will be living on in that ampler life, as the child and the things it tried and learnt still live in the man. When we were children, we could not think or feel as we think and feel to-day, but to-day we can peer 支援する and still 解任する something of the ignorances and guesses and wild hopes of these nigh forgotten years.

And so mankind, ourselves still living, but 分散させるd and 再建するd again in the 未来, will 解任する with affection and understanding the desperate wishes and troubled 成果／努力s of our 現在の 明言する／公表する.

How far can we 心配する the habitations and ways, the usages and adventures, the mighty 雇用s, the ever 増加するing knowledge and 力／強力にする of the days to come? No more than a child with its scribbling paper and its box of bricks can picture or model the undertakings of its adult years. Our 戦う／戦い is with cruelties and 失望／欲求不満s, stupid, 激しい and hateful things from which we shall escape at last, いっそう少なく like 勝利者s 征服する／打ち勝つing a world than like sleepers awaking from a nightmare in the 夜明け. From any dream, however dismal and horrible, one can escape by realizing that it is a dream; by 説, "I will awake."

The Open 共謀 is the awaking of mankind from a nightmare, an infantile nightmare, of the struggle for 存在 and the inevitability of war. The light of day thrusts between our eyelids, and the multitudinous sounds of morning clamour in our ears. A time will come when men will sit with history before them or with some old newspaper before them and ask incredulously, "Was there ever such a world?"

THE END

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