評論
打印
This is the moment when all the rationalized hypocrisies of civilization are suddenly swept away and two men stand there facing each other morally and ethically naked, and right and wrong are the absolute commands of the man behind the gun.
因為在這樣的時刻，文明社會的種種虛飾傾刻間蕩然無存，只有兩個人面對面站在那里，道德上的偽裝全被撕去，是非曲直完全取決于持槍者的裁判。"
This confused echo of modern literature and modern science defines the choice before us. Anything deserving the name of cure for such a man presupposes not only a laborious individual psychoanalysis , with the means to conduct and to sustain it, socially and economically, but also a re-education of the mind, so as to throw into correct perspective the garbled ideas of Freud and Neitzsche, Gide and Dostoevski, which this power-seeker and his fellows have derived from the culture and temper of our times. Ideas are tenacious and give continuity to emotion. Failing a second birth of heart and mind, we must ask: How soon will this sufferer sacrifice a bank clerk in the interests of making civilization less hypocritical ? And we must certainly question the wisdom of affording him more than one chance. The abolitionists' advocacy of an unconditional "let live" is in truth part of the same cultural tendency that animates the killer.
這種現代文學和現代科學混亂不清的反響決定了我們面臨的選擇。要真正算得上是治愈了這樣一個人，必須有這樣的先決條件：社會上和經濟上有能力進行和堅持長期艱苦的個人精神分析，并對其思想進行重新教育。這種教育是為了使這個權力追求者及類似的人對從我們時代的文化和特征中得來的、被歪曲了的弗洛伊德和尼采、吉德和陀思妥耶夫斯基的思想有一個正確的看法。思想是很頑強的，并使感情得以延續。如果心理上和思想上沒有一次再生，我們就要問：還要多久，這個患者就會為了使文明不那么虛偽而又犧牲一個銀行職員?我們當然要對再給他一次機會是否明智提出疑問。主張廢除死刑者宣傳的無條件的"讓別人活"，實際上是激勵殺人者的那種文化傾向的一個部分。
