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Á¦ 68 Æí
| Paper
68 The Dawn of Civilization | |
68:0.1 ÀÌ ±ÛÀº
ÀηùÀÇ ÁøÁ¤ÇÑ ¹®¸íÀÌ µ¿¹°ÀÇ Á¸À纸´Ù Á¶±Ý ³ªÀº ÁöÀ§¿¡¼ºÎÅÍ, ±× Áß°£ ½Ã´ë¸¦ °ÅÃÄ, ºÒ¿ÏÀüÇÏÁö¸¸ ´õ ³ôÀº ÀÎÁ¾ »çÀÌ¿¡¼
ÁøÈÇÑ Èı⠽ÃÀý¿¡ À̸£±â±îÁö ±æ°í ±ä Àηù°¡ ÀüÁøÇϸç ÅõÀïÇß´ø À̾߱âÀÇ ½ÃÀÛÀÌ´Ù.
| This is the
beginning of the narrative of the long, long forward struggle of
the human species from a status that was little better than an animal
existence, through the intervening ages, and down to the later times
when a real, though imperfect, civilization had evolved among the
higher races of mankind. | |
68:0.2 ¹®¸íÀº
Á¾Á·ÀÌ È¹µæÇÏ´Â °ÍÀÌ´Ù; »ý¹°ÇÐÀûÀ¸·Î Ÿ°í³ªÁö ¾Ê´Â´Ù; µû¶ó¼ ¾ÆÀ̵éÀº ¸ðµÎ ¹®È°¡ Àִ ȯ°æ¿¡¼ ±æ·¯Á®¾ß Çϸç,
ÇÑÆí ´ÙÀ½ ¼¼´ëÀÇ ÀþÀºÀ̵éÀº ±× ±³À°À» »õ·Î ¹Þ¾Æ¾ß ÇÑ´Ù. ¹®¸íÀÇ ¿ì¼öÇÑ ÀÚÁúµé¡ª°úÇФýöÇФýÁ¾±³Àû¡ªÀº ÇÑ ¼¼´ë¿¡¼
´Ù¸¥ ¼¼´ë·ÎÀÇ À¯»êÀ¸·Î Á÷Á¢ Àü´ÞµÇÁö ¾Ê´Â´Ù. ÀÌ ¹®ÈÀû ¾÷ÀûÀº ¿ÀÁ÷ °è¸ùµÇ¾î °ü¸®µÈ »çȸÀû À¯»ê¿¡ ÀÇÇؼ¸¸ º¸Á¸µÈ´Ù.
| Civilization
is a racial acquirement; it is not biologically inherent; hence
must all children be reared in an environment of culture, while
each succeeding generation of youth must receive anew its education.
The superior qualities of civilization-scientific, philosophic,
and religious-are not transmitted from one generation to another
by direct inheritance. These cultural achievements are preserved
only by the enlightened conservation of social inheritance. | |
68:0.3 ´Þ¶ó¸¶½Ã¾Æ
¼±»ýµéÀÌ Çùµ¿ üÁ¦ÀÇ »çȸÀû Áøȸ¦ °³½ÃÇÏ¿´°í, 30¸¸ ³â µ¿¾È Àηù´Â Áý´ÜÀ¸·Î È°µ¿ÇÏ´Â °³³ä ¼Ó¿¡¼ ¾çÀ°µÇ¾ú´Ù.
ûÀÎÀº ´©±¸º¸´Ùµµ ¸¹ÀÌ, È«ÀÎÀº ¾î´À Á¤µµ, ÈæÀÎÀº °¡Àå Àû°Ô, ÀÌ ÃʱâÀÇ »çȸ ±³À°À¸·Î ÀÎÇÏ¿© ÀÌÀÍÀ» º¸¾Ò´Ù. ±Ù·¡¿¡´Â
ȲÀÎÁ¾°ú ¹éÀÎÁ¾ÀÌ À¯¶õ½Ã¾Æ¿¡¼ °¡Àå Áøº¸µÈ »çȸ ¹ßÀüÀ» º¸¿© ÁÖ¾ú´Ù.
| Social evolution
of the co-operative order was initiated by the Dalamatia teachers,
and for three hundred thousand years mankind was nurtured in the
idea of group activities. The blue man most of all profited by these
early social teachings, the red man to some extent, and the black
man least of all. In more recent times the yellow race and the white
race have presented the most advanced social development on Urantia. |
68:1.1 »ç¶÷µéÀº °¡±îÀÌ ¸ðÀ̸é, Á¾Á¾ ¼·Î ÁÁ¾ÆÇÏ´Â ¹ýÀ» ¹è¿ìÁö¸¸, ¿ø½ÃÀÎÀº ÇüÁ¦¾Ö Á¤½Å, ±×¸®°í µ¿·áµé°úÀÇ »çȸÀû Á¢ÃË¿¡ ´ëÇÑ ¿å±¸°¡ ÀÚ¿¬½º·´°Ô ³ÑÄ¡Áö ¾Ê¾Ò´Ù. ¿ÀÈ÷·Á ÀÌ Ãʱâ Á¾Á·µéÀº ½½Ç üÇèÀ» °ÞÀ½À¸·Î ¡°¹¶Ä¡´Â °¡¿îµ¥ ÈûÀÌ ÀÖ´Ù¡±´Â °ÍÀ» ¹è¿ü´Ù. À¯¶õ½Ã¾Æ¿¡¼ Àΰ£ÀÇ ÇüÁ¦ »ç¶ûÀ» Áï½Ã ½ÇÇöÇÏ´Â µ¥ ¹æÇØ°¡ µÇ´Â °ÍÀº ¹Ù·Î ÀÌ ÀÚ¿¬ÀûÀÎ ÇüÁ¦¾ÖÀÇ ºÎÁ·ÀÌ´Ù. | 1. Protective Socialization When brought closely together, men often learn to like one another, but primitive man was not naturally overflowing with the spirit of brotherly feeling and the desire for social contact with his fellows. Rather did the early races learn by sad experience that "in union there is strength"; and it is this lack of natural brotherly attraction that now stands in the way of immediate realization of the brotherhood of man on Urantia. | |
68:1.2 À¯´ë °ü°è´Â
ÀÏÂïºÎÅÍ »ýÁ¸À» Ä¡¸£´Â °ªÀÌ µÇ¾ú´Ù. È¥ÀÚ ÀÖ´Â »ç¶÷Àº Àڽſ¡°Ô °¡ÇØÁø ¾î¶² ÆøÇà¿¡µµ ¹Ýµå½Ã º¹¼öÇÒ ´Üü¿¡ ¼Ò¼ÓµÇ¾î
ÀÖ´Ù°í Áõ¾ðÇÏ´Â ºÎÁ·ÀÇ Ç¥½Ã¸¦ ÇÏÁö ¾Ê´Â ÇÑ ¼Ó¼ö¹«Ã¥À̾ú´Ù. Ä«ÀÎÀÇ ½ÃÀý¿¡µµ Áý´Ü °ü°è¸¦ °¡¸®Å°´Â ¾î¶² Ç¥½Ã°¡ ¾øÀÌ
È¥ÀÚ¼ ¹Ù±ù¿¡ µ¹¾Æ´Ù´Ï´Â °ÍÀº Ä¡¸íÀûÀ̾ú´Ù. ¹®¸íÀº »ç¶÷ÀÌ ºñ¸í¿¡ Á×Áö ¾Ê°Ô ÇÏ´Â º¸ÇèÀÌ µÇ¾ú°í, ÇÑÆí »çȸÀÇ ¼ö¸¹Àº
¹ýÀû ¿ä±¸¿¡ ¼øÀÀÇÔÀ¸·Î ±× º¸Çè·á¸¦ ÁöºÒÇÏ¿´´Ù.
| Association
early became the price of survival. The lone man was helpless unless
he bore a tribal mark which testified that he belonged to a group
which would certainly avenge any assault made upon him. Even in
the days of Cain it was fatal to go abroad alone without some mark
of group association. Civilization has become man's insurance against
violent death, while the premiums are paid by submission to society's
numerous law demands. | |
68:1.3 ¿ø½Ã »çȸ´Â
ÀÌó·³ ÇÊ¿äÀÇ »óÈ£¼º°ú °ÈµÈ °áÇÕÀÇ ¾ÈÀü¼º¿¡ ±âÃʸ¦ µÎ¾ú´Ù. Àΰ£ »çȸ´Â ÀÌ·¸°Ô °í¸³µÈ µÎ·Á¿ò°ú ¸¶Áö¸øÇØ Á¶Á¤ÇÏ´Â
°á°ú·Î¼ ¿À·£ ¼¼¿ù µ¿¾È ÁøÈÇØ ¿Ô´Ù.
| Primitive society
was thus founded on the reciprocity of necessity and on the enhanced
safety of association. And human society has evolved in agelong
cycles as a result of this isolation fear and by means of reluctant
co-operation. | |
68:1.4 ¿ø½Ã Àηù´Â
ÀÏÂïºÎÅÍ Áý´ÜÀÌ ±× °³º° ´ÜÀ§ÀÇ ´Ü¼ø Çհ躸´Ù ÈξÀ Å©°í °·ÂÇÏ´Ù´Â °ÍÀ» ¹è¿ü´Ù. 1¹é ¸íÀÌ ÈûÀ» ÇÕÃÄ ÇѶæÀ¸·Î ÀÏÇϸé
Å« µ¹À» ¿òÁ÷ÀÏ ¼ö ÀÖ´Ù; Àß ÈÆ·ÃµÈ ÆòÈ ¼öÈ£ÀÚ ½º¹« ¸íÀº ¼º³ Æøµµ¸¦ Á¦ÁöÇÒ ¼ö ÀÖ´Ù. ±×·¡¼ ´ÜÁö ¸¹Àº »ç¶÷°ú
°ü·ÃÀ» °¡Áö´Â °ÍÀÌ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á ÁöÀûÀÎ Çù·ÂÇÏ´Â ÀÚµéÀ» Á¶Á÷ÇÑ °á°ú·Î¼ »çȸ°¡ ź»ýÇß´Ù. ±×·¯³ª Çùµ¿Àº »ç¶÷ÀÇ
ÀÚ¿¬½º·¯¿î Ư¼ºÀÌ ¾Æ´Ï´Ù; óÀ½¿¡´Â µÎ·Á¿òÀ» ÅëÇؼ, ±×·± ´ÙÀ½ ³ªÁß¿¡´Â ¿µ¿øÇÑ À§ÇèÀ̶ó°í »ý°¢µÇ´Â °Í¿¡ ´ëºñÇÏ°í
½Ã°£ÀÇ ¾î·Á¿òÀ» ¸¸³ °¡¿îµ¥¼ ±×°ÍÀÌ °¡Àå À¯ÀÍÇÏ´Ù´Â °ÍÀ» ¹ß°ßÇϱ⠶§¹®¿¡ Çùµ¿Çϱ⸦ ¹è¿î´Ù.
| Primitive human
beings early learned that groups are vastly greater and stronger
than the mere sum of their individual units. One hundred men united
and working in unison can move a great stone; a score of well-trained
guardians of the peace can restrain an angry mob. And so society
was born, not of mere association of numbers, but rather as a result
of the organization of intelligent co-operators. But co-operation
is not a natural trait of man; he learns to co-operate first through
fear and then later because he discovers it is most beneficial in
meeting the difficulties of time and guarding against the supposed
perils of eternity. | |
68:1.5 ±×·¡¼
¿ø½Ã »çȸ·Î ÀÏÂï Á¶Á÷µÈ »ç¶÷µéÀº ÀÚ¿¬¿¡ ´ëÇÑ °ø°Ý»Ó¸¸ ¾Æ´Ï¶ó ±×µéÀÇ µ¿·áµé¿¡ ´ëÇÑ ¹æ¾î¿¡¼µµ ´õ ¼º°øÀûÀ̾ú´Ù; ±×µéÀº
´õ Å« »ýÁ¸ °¡´É¼ºÀ» °¡Áö°í ÀÖ¾ú´Ù; ±×·¡¼ ¸¹Àº ÁÂÀý¿¡µµ ºÒ±¸ÇÏ°í ¹®¸íÀº ²ÙÁØÈ÷ À¯¶õ½Ã¾Æ¿¡¼ ¹ßÀüÇØ¿Ô´Ù. ±×¸®°í
Áö±Ý±îÁö Àΰ£ÀÇ ¸¹Àº ½Ç¼öµéÀÌ Àηù ¹®¸íÀ» ¸ØÃ߰ųª Æı«ÇÏ´Â µ¥ ½ÇÆÐÇÑ °ÍÀº ¿¬°üµÈ »ýÁ¸ °¡Ä¡ÀÇ Çâ»ó ¶§¹®ÀÌ´Ù. »ç¶÷ÀÌ
¸¹Àº ½Ç¼ö¸¦ ÀúÁú·¶¾îµµ Áö±Ý±îÁö Àΰ£ÀÇ ¹®¸íÀÌ Á¤ÁöµÇ°Å³ª Æı«µÇÁö ¾ÊÀº °ÍÀº, ¿À·ÎÁö »ç¶÷°úÀÇ °ü°è¸¦ °¡ÁüÀ¸·Î »ýÁ¸
°¡Ä¡°¡ ³ô¾ÆÁ³±â ¶§¹®ÀÌ´Ù.
| The peoples
who thus early organized themselves into a primitive society became
more successful in their attacks on nature as well as in defense
against their fellows; they possessed greater survival possibilities;
hence has civilization steadily progressed on Urantia, notwithstanding
its many setbacks. And it is only because of the enhancement of
survival value in association that man's many blunders have thus
far failed to stop or destroy human civilization. | |
8:1.6 ±×·¯ÇÑ Çö´ë
¹®È »çȸ´Â È£ÁÖ ¿øÁֹΰú ¾ÆÇÁ¸®Ä«ÀÇ ºÎ½Ã¸Ç°ú ÇDZ׹ÌÁ·À» Ư¡À» ³ªÅ¸³»´Â ¿ø½ÃÀûÀÎ »çȸ Á¶°ÇÀÌ ¿À´Ã³¯ ³²¾ÆÀÖÀ½À» Àß
µå·¯³´Ù. ÀÌ µÚ¶³¾îÁø ¹ÎÁ·µé »çÀÌ¿¡¼, ¾ó¸¶Å ÃʱâÀÇ Áý´Ü Àû°³½É, °³ÀÎÀû Àǽɰú ºñ½ÁÇÑ °Í, ±×¸®°í ¸ðµç ¿ø½Ã
Á¾Á·ÀÇ Æ¯Â¡À» Àß ³ªÅ¸³»´Â, »ó´çÈ÷ ¹Ý»çȸÀûÀÎ ´Ù¸¥ Ư¼ºÀÌ °üÂûµÉ °ÍÀÌ´Ù. °í´ë¿¡ »ç±³¼ºÀÌ ¾ø´ø Á¾Á·µéÀÇ ÀÌ ºÒ½ÖÇÑ
ÀÜÀç´Â, »ç¶÷ÀÇ ÀÚ¿¬½º·¯¿î °³ÀÎÁÖÀÇ ¼ºÇâÀÌ »çȸÀû Áøº¸¿¡¼ ´õ È¿·Â ÀÖ°í °·ÂÇÑ Á¶Á÷ ¹× °áÇÕ°ú °æÀïÇؼ ¼º°øÇÒ ¼ö
¾ø´Ù´Â »ç½ÇÀ» ¿õº¯À¸·Î ¸»ÇØ ÁÖ´Â Áõ¾ðÀÌ´Ù. 60~80km¸¶´Ù ´Ù¸¥ ¹æ¾ðÀ» ¾²´Â Á¾Á·, µÚ¶³¾îÁö°í ÀǽÉÀÌ ¸¹Àº ÀÌ
¹Ý»çȸÀû Á¾Á·µéÀº, Ç༺ ¿µÁÖÀÇ À¯Çü Âü¸ðÁøÀÇ °¡¸£Ä§, ±×¸®°í ¾Æ¿ï·¯ ÈÄÀÏ¿¡ ¾Æ´ã Áý´ÜÀÇ Á¾Á· °³·®ÀÚµéÀÌ ±â¿ïÀÎ ³ë·ÂÀÌ
¾ø¾ú´Ù¸é, ³ÊÈñ°¡ Áö±Ý ¾î¶² ¼¼°è¿¡¼ »ì°í ÀÖÀ» °ÍÀÎÁö¸¦ º¸¿©ÁØ´Ù.
| That contemporary
cultural society is a rather recent phenomenon is well shown by
the present-day survival of such primitive social conditions as
characterize the Australian natives and the Bushmen and Pygmies
of Africa. Among these backward peoples may be observed something
of the early group hostility, personal suspicion, and other highly
antisocial traits which were so characteristic of all primitive
races. These miserable remnants of the nonsocial peoples of ancient
times bear eloquent testimony to the fact that the natural individualistic
tendency of man cannot successfully compete with the more potent
and powerful organizations and associations of social progression.
These backward and suspicious antisocial races that speak a different
dialect every forty or fifty miles illustrate what a world you might
now be living in but for the combined teaching of the corporeal
staff of the Planetary Prince and the later labors of the Adamic
group of racial uplifters. | |
68:1.7 ¡°ÀÚ¿¬À¸·Î
µ¹¾Æ°¡¶ó¡±´Â Çö´ëÀÇ Ç¥ÇöÀº ¹«ÁöÇÑ ¸Á»óÀÌ¿ä, ÇѶ§ Ç㱸¿´´ø ¡°È²±Ý½Ã´ë¡±°¡ Çö½ÇÀ̶ó°í ¹Ï´Â °ÍÀÌ´Ù. Ȳ±Ý½Ã´ëÀÇ Àü¼³ÀÇ
À¯ÀÏÇÑ ±Ù°Å´Â ´Þ¶ó¸¶½Ã¾Æ¿Í ¿¡µ§ÀÇ ¿ª»çÀû »ç½ÇÀÌ´Ù. ±×·¯³ª ÀÌ °³¼±µÈ »çȸµéÀº À¯ÅäÇÇ¾Æ °°Àº ²ÞÀÇ ½ÇÇö°ú °Å¸®°¡ ¸Ö¾ú´Ù.
| The modern
phrase, "back to nature," is a delusion of ignorance,
a belief in the reality of the onetime fictitious "golden age."
The only basis for the legend of the golden age is the historic
fact of Dalamatia and Eden. But these improved societies were far
from the realization of utopian dreams. |
68:2.1 ¹®¸íÈµÈ »çȸ´Â È¥ÀÚ »ì±â ½ÈÀº °ÍÀ» ±Øº¹ÇÏ·Á´Â Àΰ£ÀÇ Ãʱ⠳ë·ÂÀÇ °á°úÀÌ´Ù. ±×·¯³ª ÀÌ°ÍÀº ¹Ýµå½Ã »óÈ£ °£ÀÇ ¾ÖÁ¤À» ÀǹÌÇÏ´Â °ÍÀº ¾Æ´Ï¸ç, ¾î¶² ¿ø½Ã Áý´ÜµéÀÇ ÇöÀç °Ýµ¿ÀÇ »óÅ´ Ãʱ⠺ÎÁ·µéÀÌ ¹«¾ùÀ» °Þ¾î ¿Ô´ÂÁö¸¦ Àß ¼³¸íÇØ ÁØ´Ù. ±×·¯³ª ºñ·Ï ÇÑ ¹®¸íÀÇ °³ÀεéÀÌ ¼·Î Ãæµ¹ÇÏ°í, ¼·Î ½Î¿î´Ù°í Çصµ, ±×¸®°í ¹®¸í ÀÚü°¡ ÀÏ°ü¼º ¾ø´Â ³ë·Â°ú °í±ººÐÅõÀÇ µ¢¾î¸®·Î º¸ÀÏ ¼öµµ ÀÖÁö¸¸, ±×°ÍÀº ħüÀÇ Ä¡¸íÀûÀÎ ´ÜÁ¶·Î¿òÀÌ ¾Æ´Ï¶ó ÁøÁöÇÑ ³ë·ÂÀ» ÇÏ´Â Áõ°ÅÀÌ´Ù. | 2. Factors in Social Progression Civilized society is the result of man's early efforts to overcome his dislike of isolation. But this does not necessarily signify mutual affection, and the present turbulent state of certain primitive groups well illustrates what the early tribes came up through. But though the individuals of a civilization may collide with each other and struggle against one another, and though civilization itself may appear to be an inconsistent mass of striving and struggling, it does evidence earnest striving, not the deadly monotony of stagnation. | |
68:2.2 ÁöÀû ¼öÁØÀÌ
¹®ÈÀû Áøº¸ ¼Óµµ¿¡ »ó´çÈ÷ ±â¿©ÇßÁö¸¸, »çȸ´Â ±Ùº»ÀûÀ¸·Î °³ÀÎÀÇ »ýÈ° ¹æ½Ä¿¡¼ À§Çè ¿ä¼Ò¸¦ ÁÙÀ̵µ·Ï ¼³°èµÇ¾ú°í, ±×°ÍÀº
»î¿¡¼ °íÅëÀ» ÁÙÀÌ°í Äè¶ô ¿ä¼Ò¸¦ Áõ°¡½ÃÅ°´Âµ¥ ¼º°øÇÑ °Í¸¸Å ºü¸£°Ô Áøº¸Çß´Ù. ÀÌó·³ »çȸ´Üü Àüü°¡ ¿î¸íÀÇ ¸ñÇ¥¸¦
ÇâÇÏ¿©¡ª¸êÁ¾ÇÏµç »ì¾Æ³²µç¡ªÀÚ¾Æ À¯ÁöÀÎÁö ÀÚ¾Æ ¿å±¸ÀÇ ÃæÁ·ÀÎÁö¿¡ µû¶ó¼, õõÈ÷ ±× ¸ñÇ¥¸¦ ÇâÇØ ³ª¾Æ°£´Ù. Áö³ªÄ£ Àڱ⸸Á·ÀÌ
¹®¸íÀ» Æı«ÇÏ´Â ¹Ý¸é, ÀÚ¾Æ À¯Áö´Â »çȸ¸¦ ź»ý½ÃŲ´Ù.
| While the
level of intelligence has contributed considerably to the rate of
cultural progress, society is essentially designed to lessen the
risk element in the individual's mode of living, and it has progressed
just as fast as it has succeeded in lessening pain and increasing
the pleasure element in life. Thus does the whole social body push
on slowly toward the goal of destiny-extinction or survival-depending
on whether that goal is self-maintenance or self-gratification.
Self-maintenance originates society, while excessive self-gratification
destroys civilization. | |
68:2.3 »çȸ´Â
ÀÚ¾ÆÀÇ ¿µ¼Ó, ÀÚ¾Æ À¯Áö, ±×¸®°í Àڱ⸸Á·¿¡ °üÇÑ °ÍÀÌÁö¸¸, Àΰ£ÀÇ ÀھƽÇÇöÀº ¸¹Àº ¹®È Áý´ÜÀÇ Áï°¢ÀûÀÎ ¸ñÇ¥°¡ µÉ
°¡Ä¡°¡ ÀÖ´Ù.
| Society is
concerned with self-perpetuation, self-maintenance, and self-gratification,
but human self-realization is worthy of becoming the immediate goal
of many cultural groups. | |
68:2.4 ÀÚ¿¬ÀÎÀÇ
Áý´Ü º»´ÉÀº Áö±Ý À¯¶õ½Ã¾Æ¿¡ Á¸ÀçÇÏ´Â ±×·± »çȸ Á¶Á÷ÀÇ ¹ßÀüÀ» ¼³¸íÇϱ⿡ µµÀúÈ÷ ÃæºÐÇÏÁö ¾Ê´Ù. ºñ·Ï ÀÌ Å¸°í³ »ç±³Àû
¼ºÇâÀº Àΰ£ »çȸÀÇ ¹Ø¹Ù´Ú¿¡ ±ò·ÁÀÖÁö¸¸, »ç¶÷ÀÇ »çȸ¼ºÀÇ ´ëºÎºÐÀº ȹµæÇÑ °ÍÀÌ´Ù. Àΰ£µéÀÌ Ãʱ⿡ ±³Á¦Çϵµ·Ï À̹ÙÁöÇÑ
µÎ °¡Áö Å« ¿µÇâÀº ¹è°íÇÄ°ú ¼º¿åÀ̾ú´Ù; ÀÌ·¯ÇÑ º»´ÉÀûÀÎ Ã浿µéÀº Àΰ£ÀÌ µ¿¹°ÀÇ ¼¼°è¿Í ÇÔ²² °¡Áø´Ù. Àΰ£µéÀ» Çѵ¥·Î
¸ô°í ºÙµé¾î µÐ ´Ù¸¥ µÎ °¡Áö °¨Á¤Àº Ç㿵½É°ú µÎ·Á¿ò, ƯÈ÷ ±Í½Å¿¡ ´ëÇÑ µÎ·Á¿òÀ̾ú´Ù.
| The herd instinct
in natural man is hardly sufficient to account for the development
of such a social organization as now exists on Urantia. Though this
innate gregarious propensity lies at the bottom of human society,
much of man's sociability is an acquirement. Two great influences
which contributed to the early association of human beings were
food hunger and sex love; these instinctive urges man shares with
the animal world. Two other emotions which drove human beings together
and held them together were vanity and fear, more particularly ghost
fear. | |
68:2.5 ¿ª»ç´Â
¿À·£ ¼¼¿ù¿¡ °ÉÄ£ Àΰ£ÀÇ À½½Ä ÅõÀïÀÇ ±â·ÏÀÏ »ÓÀÌ´Ù. ¿ø½ÃÀÎÀº ¹è°¡ °íÇà ¶§¸¸ »ý°¢Çß´Ù; ½Ä·®À» ÀúÀåÇÏ´Â °ÍÀº ¿ø½ÃÀο¡°Ô
ù ±Ø±â, ÀÚ¾ÆÀÇ ´Ü·ÃÀ̾ú´Ù. »çȸÀÇ ¼ºÀå°ú ÇÔ²², ¹è°íÇÄÀº »óÈ£ ±³Á¦ÀÇ À¯ÀÏÇÑ µ¿±â°¡ µÇÁö ¾Ê¾Ò´Ù. ¼ö¸¹Àº ´Ù¸¥
Á¾·ùÀÇ ¿å±¸, ¿©·¯ °¡Áö Çʿ並 ÃæÁ·½ÃÅ°´Â °ÍÀº ¸ðµÎ Àηù°¡ ´õ¿í °¡±îÀÌ ±³Á¦Çϵµ·Ï À̲ø¾ú´Ù. ±×·¯³ª ¿À´Ã³¯ »çȸ´Â
Àΰ£ÀÇ ¿å±¸ °úÀ× ¼ºÀåÀ¸·Î ÀÎÇØ ÃÊ°ú·Î °ø±ÞµÇ¾î ÀÖ´Ù. 20¼¼±âÀÇ ¼±¸ ¹®¸íÀº »çÄ¡ÀÇ ¾öû³ °úºÎÇÏ¿Í Àΰ£ÀÇ ¿å±¸
¹× ¿¸ÁÀÇ °úµµÇÑ Áõ°¡·Î ÁöÃļ ½ÅÀ½ÇÑ´Ù. Çö´ë »çȸ´Â ±¤¹üÀ§ÇÑ »óÈ£¿¬°ü¼º°ú ¸Å¿ì º¹ÀâÇÑ »óÈ£ÀÇÁ¸¼ºÀÇ °¡Àå À§ÇèÇÑ
´Ü°èÀÇ ±äÀåÀ» °ßµð°í ÀÖ´Ù.
| History is
but the record of man's agelong food struggle. Primitive man only
thought when he was hungry; food saving was his first self-denial,
self-discipline. With the growth of society, food hunger ceased
to be the only incentive for mutual association. Numerous other
sorts of hunger, the realization of various needs, all led to the
closer association of mankind. But today society is top-heavy with
the overgrowth of supposed human needs. Occidental civilization
of the twentieth century groans wearily under the tremendous overload
of luxury and the inordinate multiplication of human desires and
longings. Modern society is enduring the strain of one of its most
dangerous phases of far-flung interassociation and highly complicated
interdependence. | |
68:2.6 ¹è°íÇÄ,
Ç㿵, ±×¸®°í ±Í½Å °øÆ÷ÁõÀº °è¼ÓÇÏ¿© »çȸ¿¡ ¾Ð·ÂÀ» ÁÖ¾úÁö¸¸, ¼º¿åÀÇ ¸¸Á·Àº ÀϽÃÀûÀÌ°í µ¹¹ßÇÏ´Â °ÍÀ̾ú´Ù. ¼º¿å¸¸À¸·Î
¿ø½ÃÀÎ ³²³à°¡ °¡Á¤À» À¯ÁöÇÏ´Â ¹«°Å¿î ÁüÀ» Áöµµ·Ï °¿äµÇÁö´Â ¾Ê¾Ò´Ù. ÃʱâÀÇ °¡Á¤Àº, ³²ÀÚ°¡ ÀÚÁÖ ¸¸Á·µÇÁö ¾ÊÀ» ¶§
´À³¢´Â ¼º¿åÀÇ ºÒ¸¸, ±×¸®°í ¿©ÀÚÀÇ Çå½ÅÇÏ´Â ¸ð¼º¾Ö¿¡ ±âÃʸ¦ µÎ¾úÀ¸¸ç, ¿©ÀÚ´Â ¾ó¸¶Å ÀÌ ¸ð¼º¾Ö¸¦ ¸ðµç °íµî µ¿¹°ÀÇ
¾ÏÄÆ°ú ÇÔ²² °¡Áø´Ù. ¹«·ÂÇÑ ¾Æ±âÀÇ Á¸Àç´Â ³²ÀÚ¿Í ¿©ÀÚÀÇ È°µ¿ÀÌ Ãʱ⿡ ±¸º°µÇ°Ô ÇÏ¿´´Ù. ¿©ÀÚ´Â ¾ÈÁ¤µÈ °ÅÁÖ¸¦ À¯ÁöÇؾß
Çß°í, °Å±â¼ ¿©ÀÚ´Â ¶¥À» °¥ ¼ö ÀÖ¾ú´Ù. ±×¸®°í ¾ÆÁÖ À̸¥ ½ÃÀýºÎÅÍ, ¿©ÀÚ°¡ ÀÖ´Â °÷À» ¾ðÁ¦³ª ÁýÀ¸·Î ¿©°å´Ù.
| Hunger, vanity,
and ghost fear were continuous in their social pressure, but sex
gratification was transient and spasmodic. The sex urge alone did
not impel primitive men and women to assume the heavy burdens of
home maintenance. The early home was founded upon the sex restlessness
of the male when deprived of frequent gratification and upon that
devoted mother love of the human female, which in measure she shares
with the females of all the higher animals. The presence of a helpless
baby determined the early differentiation of male and female activities;
the woman had to maintain a settled residence where she could cultivate
the soil. And from earliest times, where woman was has always been
regarded as the home. | |
68:2.7 °ð »ç¶óÁö´Â
¼º¿åÀÇ ¿Á¤ ¶§¹®ÀÌ ¾Æ´Ï¶ó ¸ÔÀ» °ÍÀÌ ÇÊ¿äÇÑ °á°ú·Î¼, ÀÌó·³ ¿©ÀÚ´Â ÀÏÂïºÎÅÍ ¹ß´ÞÇÏ´Â »çȸ °èȹ¿¡ ºüÁú ¼ö ¾ø´Â
Á¸Àç¿´´Ù. ¿©ÀÚ´Â ÀÚ¾ÆÀÇ À¯Áö¿¡ ²À ÇÊ¿äÇÑ Çùµ¿ÀÚ¿´´Ù. ¿©ÀÚ´Â ¸ÔÀ» °ÍÀ» ¸¶·ÃÇÏ´Â »ç¶÷ÀÌ¿ä, Áü ½Æ´Â µ¿¹°ÀÌ¿ä, »ç³³°Ô
ºÐ°³ÇÏÁö ¾Ê°í Å« Ȥ»ç¸¦ °ßµð°ï ÇÏ´Â µ¿¹ÝÀÚ¿´°í, ÀÌ ¸ðµç ¹Ù¶÷Á÷ÇÑ Æ¯¼º À§¿¡, ¿©ÀÚ´Â ¼º¿åÀ» ¸¸Á·½ÃÅ°´Â ¼ö´Ü, Ç×»ó
¿·¿¡ ÀÖ´Â ¼ö´ÜÀ̾ú´Ù.
| Woman thus
early became indispensable to the evolving social scheme, not so
much because of the fleeting sex passion as in consequence of food
requirement; she was an essential partner in self-maintenance. She
was a food provider, a beast of burden, and a companion who would
stand great abuse without violent resentment, and in addition to
all of these desirable traits, she was an ever-present means of
sex gratification. | |
68:2.8 ¹®¸í ¼Ó¿¡¼
Áö¼ÓÇÏ´Â °¡Ä¡¸¦ °¡Áø °ÅÀÇ ¸ðµç °ÍÀÌ °¡Á·¿¡¼ »Ñ¸®¸¦ °¡Áø´Ù. °¡Á·Àº óÀ½À¸·Î ¼º°øÇÑ ÆòÈ Áý´ÜÀ̾ú°í, ³²ÀÚ¿Í ¿©ÀÚ´Â
±×µéÀÇ ´ë¸³ °ü°è¸¦ ¾î¶»°Ô Á¶ÀýÇÏ´ÂÁö ¹è¿ì¸é¼, µ¿½Ã¿¡ ¾ÆÀ̵鿡°Ô ÆòÈÀÇ Ãß±¸¸¦ °¡¸£ÃÆ´Ù.
| Almost everything
of lasting value in civilization has its roots in the family. The
family was the first successful peace group, the man and woman learning
how to adjust their antagonisms while at the same time teaching
the pursuits of peace to their children. | |
68:2.9 ÁøÈ¿¡¼
°áÈ¥ÀÇ ¿ªÇÒÀº ´ÜÁö °³ÀÎ ÇູÀÇ ½ÇÇöÀÌ ¾Æ´Ï¶ó, Á¾Á·À» »ì¾Æ³²°Ô ÇÏ´Â º¸ÇèÀ̾ú´Ù. ÀÚ¾ÆÀÇ À¯Áö¿Í ÀÚ¾ÆÀÇ ¿µ¼ÓÀº °¡Á¤ÀÇ
ÁøÂ¥ ¸ñÇ¥¿´´Ù. ÀÚ¾ÆÀÇ ¿å±¸ ÃæÁ·Àº ¾î¼´Ù ÀϾ¸ç, ¼ºÀû °áÇÕÀ» º¸ÀåÇÏ´Â ¹Ì³¢ÀÎ °ÍÀ» Á¦¿ÜÇÏ°í, ²À ÇÊ¿äÇÏÁö´Â ¾Ê´Ù.
ÀÚ¿¬Àº »ì¾Æ³²±â¸¦ ¿ä±¸ÇÏÁö¸¸, ¹®¸íÀÇ ¿¹¼úÀº °áÈ¥ÀÇ ±â»Ý°ú °¡Á¤»ýÈ°ÀÇ ¸¸Á·°¨À» °è¼Ó ´ÃÀδÙ.
| The function
of marriage in evolution is the insurance of race survival, not
merely the realization of personal happiness; self-maintenance and
self-perpetuation are the real objects of the home. Self-gratification
is incidental and not essential except as an incentive insuring
sex association. Nature demands survival, but the arts of civilization
continue to increase the pleasures of marriage and the satisfactions
of family life. | |
68:2.10 ¸¸¾à
Ç㿵½ÉÀÌ ÀÚÁ¸½É, ¾ß¸Á, ¸í¿¹¸¦ µ¤±â À§ÇØ È®´ëµÈ´Ù¸é, ¿ì¸®´Â ÀÌ·¯ÇÑ ¼±ÀÔ°ßµéÀÌ ¾î¶»°Ô Àΰ£°ü°èÀÇ Çü¼º¿¡ ±â¿©ÇÏ´ÂÁö
»Ó¸¸ ¾Æ´Ï¶ó ¾î¶»°Ô »ç¶÷µéÀ» Çϳª·Î ¹¾î ³õ´ÂÁöµµ ºÐº°ÇÒ ¼ö ÀÖÀ» °ÍÀÌ´Ù. ¿Ö³ÄÇÏ¸é ±×·¯ÇÑ °¨Á¤µéÀº ¾Õ¿¡ ³ª¼¼ »Ë³»
º¸ÀÏ Ã»ÁßÀÌ ¾ø´Ù¸é ¾µµ¥¾ø±â ¶§¹®ÀÌ´Ù. °ð Ç㿵½ÉÀº ´Ù¸¥ °¨Á¤°úÀÇ Ã浿À» ¿¬»ó½ÃÄ״µ¥, ±×°ÍÀº ±×µéÀÌ ½º½º·Î¸¦ µå·¯³»°í
¸¸Á·½Ãų ¼ö ÀÖ´Â »çȸÀû ¹«´ë¸¦ ÇÊ¿ä·Î Çß´Ù. ÀÌ Áý´ÜÀÇ °¨Á¤Àº ¸ðµç ¿¹¼ú, ÀǽÄ, ±×¸®°í ¸ðµç ÇüÅÂÀÇ ¿îµ¿ °æ±â
¹× °æÀïÀ» ½ÃÀÛÇÏ°Ô ÇÏ¿´´Ù.
| If vanity be
enlarged to cover pride, ambition, and honor, then we may discern
not only how these propensities contribute to the formation of human
associations, but how they also hold men together, since such emotions
are futile without an audience to parade before. Soon vanity associated
with itself other emotions and impulses which required a social
arena wherein they might exhibit and gratify themselves. This group
of emotions gave origin to the early beginnings of all art, ceremonial,
and all forms of sportive games and contests. | |
68:2.11 Ç㿵½ÉÀº
»çȸÀÇ Åº»ý¿¡ Å©°Ô ±â¿©Çß´Ù; ÀÌ °è½Ã°¡ ÀÖÀ» ¶§, Ç㿵½É ¸¹Àº ¼¼´ëÀÇ ºø³ª°£ ³ë·ÂÀº »ó´çÈ÷ Æ¯ÈµÈ ¹®¸íÀÇ º¹ÀâÇØÁø
±¸Á¶ Àüü¸¦ ´Ë¿¡ ó¹Ú°í °¡¶ó¾ÉÈ÷·Á°í À§ÇùÇÑ´Ù. Äè¶ôÀº ¿À·¡ÀüºÎÅÍ ±¾ÁÖ¸²¿¡ ´ëÇÑ ¿å±¸¸¦ ´ë½ÅÇØ ¿Ô´Ù; ¸Ô°í »ì±â À§ÇÑ
Á¤´çÇÑ »çȸÀû ¸ñÇ¥´Â Àú¿ÇÏ°í À§ÇùÇÏ´Â ÇüÅÂÀÇ ÀÚ¾Æ ¿å±¸ÀÇ ÃæÁ·À¸·Î À绡¸® º¯ÇÏ°í ÀÖ´Ù. ¸Ô°í »ì±â À§ÇÑ È°µ¿Àº »çȸ¸¦
°Ç¼³ÇÏÁö¸¸, ÀÚÁ¦ÇÏÁö ¾ÊÀº ÀÚ¾Æ ¿å±¸ÀÇ ÃæÁ·Àº ¾î±è¾øÀÌ ¹®¸íÀ» Æı«ÇÑ´Ù.
| Vanity contributed
mightily to the birth of society; but at the time of these revelations
the devious strivings of a vainglorious generation threaten to swamp
and submerge the whole complicated structure of a highly specialized
civilization. Pleasure-want has long since superseded hunger-want;
the legitimate social aims of self-maintenance are rapidly translating
themselves into base and threatening forms of self-gratification.
Self-maintenance builds society; unbridled self-gratification unfailingly
destroys civilization. |
68:4.1 ¸ðµç Çö´ëÀÇ »çȸ Á¦µµ´Â ³ÊÈñÀÇ ¾ß¸¸ÀÎ Á¶»óÀÌ °¡Á³´ø ¿ø½Ã °ü½ÀÀÇ ÁøȷκÎÅÍ »ý°Ü³´Ù; ¿À´Ã³¯ÀÇ °ü½ÀÀº Áö³³¯ÀÇ °ü½ÀÀÌ ¼öÁ¤µÇ°í È®ÀåµÈ °ÍÀÌ´Ù. ½À°üÀº °³Àο¡°Ô ÀÖ°í, °ü½ÀÀº Áý´Ü¿¡ ÀÖÀ¸¸ç, Áý´ÜÀÇ °ü½ÀÀº ¹Î¼Ó ¹æ½ÄÀ̳ª ºÎÁ·ÀÇ ÀüÅ롪±ºÁßÀÇ °ü½À¡ªÀ¸·Î ¹ßÀüÇÑ´Ù. ÀÌ·¯ÇÑ Ãʱ⠽ÃÀÛÀ¸·ÎºÎÅÍ ¿À´Ã³¯ Àΰ£ »çȸÀÇ ¸ðµç Á¦µµ´Â ±×µéÀÇ º¸À߰;ø´Â ±â¿øÀ» °¡Áø´Ù. | 4. Evolution of the Mores All modern social institutions arise from the evolution of the primitive customs of your savage ancestors; the conventions of today are the modified and expanded customs of yesterday. What habit is to the individual, custom is to the group; and group customs develop into folkways or tribal traditions-mass conventions. From these early beginnings all of the institutions of present-day human society take their humble origin. | |
68:4.2 dz½ÀÀº
Áý´Ü Á¸ÀçÀÇ Á¶°Ç¿¡ ¸ÂÃç Áý´Ü»ýÈ°À» Á¶Á¤ÇÏ·Á´Â ³ë·Â¿¡¼ ºñ·ÔµÇ¾ú´Ù´Â °ÍÀ» ¸í½ÉÇØ¾ß ÇÑ´Ù; dz½ÀÀº Àΰ£ÀÇ Ã¹ »çȸ Á¦µµ¿´´Ù.
±×¸®°í ÀÌ ¸ðµç ºÎÁ·ÀÇ ¹ÝÀÀÀº °íÅë°ú Ä¡¿åÀ» ÇÇÇÏ·Á´Â ³ë·Â°ú µ¿½Ã¿¡ Äè¶ô°ú ±Ç·ÂÀ» ´©¸®·Á°í ¾Ö¾²´Â ³ë·Â¿¡¼ ºñ·ÔµÇ¾ú´Ù.
¹Î¼ÓÀÇ ±â¿øÀº, ¾ð¾îÀÇ ±â¿ø°ú ¸¶Âù°¡Áö·Î, ¹Ýµå½Ã ÀǽÄÇÏÁö ¾Ê°í ÀǵµÇÏÁö ¾ÊÀº °ÍÀ̸ç, µû¶ó¼ ¾ðÁ¦³ª ½Åºñ¿¡ ½Î¿©
ÀÖ´Ù.
| It must be
borne in mind that the mores originated in an effort to adjust group
living to the conditions of mass existence; the mores were man's
first social institution. And all of these tribal reactions grew
out of the effort to avoid pain and humiliation while at the same
time seeking to enjoy pleasure and power. The origin of folkways,
like the origin of languages, is always unconscious and unintentional
and therefore always shrouded in mystery. | |
68:4.3 ±Í½Å °øÆ÷ÁõÀº
¿ø½ÃÀεéÀÌ ÃÊÀÚ¿¬ÀûÀÎ °ÍÀ» »ó»óÇÏ°Ô Çß°í, µû¶ó¼ À±¸®¿Í Á¾±³°¡ °·ÂÇÑ »çȸÀû ¿µÇâ·ÂÀ» ¹ÌÄ¥ ±âÃʸ¦ ¸¶·ÃÇÏ¿´À¸¸ç,
´ÙÀ½¿¡ À±¸®¿Í Á¾±³´Â ´ë´ë·Î »çȸÀÇ µµ´ö°ü°ú °ü½ÀÀ» ´ÙÄ¡Áö ¾Ê°í º¸Á¸ÇÏ¿´´Ù. dz½ÀÀ» ÀÏÂï È®¸³ÇÏ°í ±¸Ã¼ÈÇÑ ÇÑ °¡Áö´Â,
Á×Àº »ç¶÷µéÀÌ ¾î¶»°Ô ¼¼»óÀ» »ì´Ù°¡ Á×¾úµç ±× ¹æ¹ý¿¡ ¸÷½Ã ¸¶À½À» ¾²¸ç, ±×·¡¼ ±×µéÀÌ À°Ã¼¸¦ ÀÔ°í ÀÖÀ» ¶§ Á¸ÁßÇß´ø
»ýÈ° ±ÔÄ¢À» °¨È÷ °¡º±°Ô ¸ê½ÃÇÏ´Â »ì¾Æ ÀÖ´Â ÇÊ»çÀÚ¿¡°Ô ²ûÂïÇÑ ¹úÀ» ÆÛºÎÀ¸¸®¶ó´Â ¹ÏÀ½À̾ú´Ù. ÀÌ ¸ðµÎ°¡ ¿À´Ã³¯ ȲÀÎÁ¾ÀÇ
Á¶»ó Á¸Áß¿¡¼ °¡Àå Àß ³ªÅ¸³´Ù. ³ªÁß¿¡ °³¹ßµÇ´Â ¿ø½Ã Á¾±³´Â dz½ÀÀ» ¾ÈÁ¤½ÃÅ°¸é¼ ±Í½Å °øÆ÷ÁõÀ» Å©°Ô °ÈÇßÁö¸¸,
Áøº¸ÇÏ´Â ¹®¸íÀº Á¡Á¡ ´õ °øÆ÷ÀÇ ¼Ó¹Ú°ú ¹Ì½ÅÀÇ ³ë¿¹·ÎºÎÅÍ Àηù¸¦ Çعæ½ÃÄ×´Ù.
| Ghost fear
drove primitive man to envision the supernatural and thus securely
laid the foundations for those powerful social influences of ethics
and religion which in turn preserved inviolate the mores and customs
of society from generation to generation. The one thing which early
established and crystallized the mores was the belief that the dead
were jealous of the ways by which they had lived and died; therefore
would they visit dire punishment upon those living mortals who dared
to treat with careless disdain the rules of living which they had
honored when in the flesh. All this is best illustrated by the present
reverence of the yellow race for their ancestors. Later developing
primitive religion greatly reinforced ghost fear in stabilizing
the mores, but advancing civilization has increasingly liberated
mankind from the bondage of fear and the slavery of superstition.
| |
68:4.4 »ç¶÷À»
ÇعæÇÏ°í ÀÚÀ¯·Ó°Ô ¸¸µå´Â ´Þ¶ó¸¶½Ã¾Æ ¼±»ýµéÀÇ °¡¸£Ä§ ÀÌÀü¿¡, ¿ø½ÃÀÎÀº dz½ÀÀÇ ÀǽĿ¡ ¹«·ÂÇÑ Èñ»ýÀÚ°¡ µÇ¾ú´Ù; ¿ø½Ã
¾ß¸¸ÀÎÀº ²÷ÀÓ¾ø´Â ¿¹½Ä¿¡ µÑ·¯½Î¿´´Ù. ¾Æħ¿¡ ±ú¾î³¯ ¶§ºÎÅÍ ¹ã¿¡ µ¿±¼¿¡¼ Àá¿¡ °ô¾Æ¶³¾îÁú ¶§±îÁö ±×°¡ ÇÑ ¸ðµç ÀÏÀº¡ª±×
ºÎÁ·ÀÇ Ç³½À¿¡ µû¶ó¼¡ªÇàÇØÁ®¾ß¸¸ Çß´Ù. ¾ß¸¸ÀÎÀº dz½ÀÀ̶ó´Â ¾ÐÁ¦¿¡¼ ³ë¿¹¿´´Ù; ±×ÀÇ »î¿¡ ÀÚÀ¯·Ó°í, ÀÚ¹ßÀûÀÌ°í, µ¶Ã¢ÀûÀÎ
°ÍÀº ¾ø¾ú´Ù. ´õ ³ôÀº Á¤½ÅÀû Á¸Àç, µµ´öÀû Á¸Àç, »çȸÀû Á¸À縦 ÇâÇÑ ÀÚ¿¬½º·¯¿î Áøº¸´Â ¾ø¾ú´Ù.
| Prior to the
liberating and liberalizing instruction of the Dalamatia teachers,
ancient man was held a helpless victim of the ritual of the mores;
the primitive savage was hedged about by an endless ceremonial.
Everything he did from the time of awakening in the morning to the
moment he fell asleep in his cave at night had to be done just so¡ªin
accordance with the folkways of the tribe. He was a slave to the
tyranny of usage; his life contained nothing free, spontaneous,
or original. There was no natural progress toward a higher mental,
moral, or social existence. | |
68:4.5 ÃʱâÀÇ
Àΰ£Àº °ü½À¿¡ »ç·ÎÀâÇô ÀÖ¾ú´Ù; ¾ß¸¸ÀÎÀº ÁøÁ¤ÇÑ °ü½ÀÀÇ ³ë¿¹¿´´Ù; ±×·¯³ª »õ·Î¿î »ç°í¹æ½Ä°ú °³·®µÈ »ýÈ° ¹æ¹ýÀ» °¨È÷
½ÃÀÛÇÑ ºÎ·ù·ÎºÎÅÍ º¯ÈµéÀÌ °è¼Ó »ý°Ü³µ´Ù. ±×·±µ¥µµ ¿ø½ÃÀÎÀÇ Å¸¼ºÀº ³Ê¹« »¡¸® Áøº¸ÇÏ´Â ¹®¸í¿¡ À߸ø ÀûÀÀÇÏ´Â ÆĸêÀÇ
±æ·Î ³Ê¹« °©Àڱ⠱¼·¯¶³¾îÁö´Â °ÍÀ» ¸·´Â »ý¹°ÇÐÀû ¾ÈÀüÀåÄ¡¿´´Ù.
| Early man
was mightily gripped by custom; the savage was a veritable slave
to usage; but there have arisen ever and anon those variations from
type who have dared to inaugurate new ways of thinking and improved
methods of living. Nevertheless, the inertia of primitive man constitutes
the biologic safety brake against precipitation too suddenly into
the ruinous maladjustment of a too rapidly advancing civilization.
| |
68:4.6 ±×·¯³ª
ÀÌ·¯ÇÑ °ü½ÀÀº ¼øÀüÇÑ ¾ÇÀÌ ¾Æ´Ï´Ù; ±×µéÀÇ ÁøÈ´Â °è¼ÓµÇ¾î¾ß ÇÑ´Ù. ±ÞÁøÀû Çõ¸í¿¡ ÀÇÇÑ ´ë´ëÀûÀÎ ¼öÁ¤¿¡ ³ª¼´Â °ÍÀº
¹®¸íÀÇ Áö¼Ó¿¡ °ÅÀÇ Ä¡¸íÀûÀÌ´Ù. °ü½ÀÀº ¹®¸íÀ» Çϳª·Î ¹¾î ¿¬¼Ó½ÃÅ°´Â ²öÀ̾ú´Ù. Àηù ¿ª»çÀÇ ±æÀº ¹ö·ÁÁø °ü½À°ú ¾µ¸ð¾ø´Â
»çȸÀû °ü½ÀÀÇ ÀÜÀçµé·Î ³Î·Á ÀÖ´Ù; ±×·¯³ª ´õ ³´°í ´õ Àû´çÇÑ °ü½ÀÀ» äÅÃÇÑ °ÍÀ» Á¦¿ÜÇÏ°í, ÀÚü dz½ÀÀ» ¹ö¸° ¹®¸íÀº
Çϳªµµ ÁöÅÊÇÏÁö ¸øÇß´Ù.
| But these customs
are not an unmitigated evil; their evolution should continue. It
is nearly fatal to the continuance of civilization to undertake
their wholesale modification by radical revolution. Custom has been
the thread of continuity which has held civilization together. The
path of human history is strewn with the remnants of discarded customs
and obsolete social practices; but no civilization has endured which
abandoned its mores except for the adoption of better and more fit
customs. | |
68:4.7 ÇÑ »çȸÀÇ
»ýÁ¸Àº ÁÖ·Î ±× dz½ÀÀÇ Áøº¸Àû ÁøÈ¿¡ ´Þ·Á ÀÖ´Ù. °ü½ÀÀÇ ÁøÈ °úÁ¤Àº ½ÇÇè¿¡ ´ëÇÑ ¿¸Á¿¡¼ ºñ·ÔµÈ´Ù; »õ·Î¿î »ý°¢ÀÌ
Á¦½ÃµÈ´Ù¡ª°æÀïÀÌ µÚµû¸¥´Ù. Áøº¸ÇÏ´Â ¹®¸íÀº Áøº¸ÀûÀÎ »ý°¢À» ¼ö¿ëÇÏ¸é¼ Áö¼ÓµÈ´Ù ½Ã°£°ú ȯ°æÀº ¸¶Ä§³» »ýÁ¸À» À§ÇØ ´õ
Àû´çÇÑ Áý´ÜÀ» ¼±ÅÃÇÑ´Ù. ±×·¯³ª ÀÌ°ÍÀº °¢°¢ÀÇ ºÐ¸®µÇ°í °í¸³µÈ º¯È°¡ ´õ ³´´Ù´Â °ÍÀ» ÀǹÌÇÏÁö´Â ¾Ê´Â´Ù. ¾Æ´Ï, Á¤¸»·Î
¾Æ´Ï´Ù! ¿Ö³ÄÇϸé À¯¶õ½Ã¾Æ ¹®¸íÀÇ ¿À·£ ÀüÁøÇÏ´Â ÅõÀï¿¡¼ ¾ÆÁÖ ¿©·¯ ¹ø Å𺸰¡ ÀÖ¾ú±â ¶§¹®ÀÌ´Ù.
| The survival
of a society depends chiefly on the progressive evolution of its
mores. The process of custom evolution grows out of the desire for
experimentation; new ideas are put forward-competition ensues. A
progressing civilization embraces the progressive idea and endures;
time and circumstance finally select the fitter group for survival.
But this does not mean that each separate and isolated change in
the composition of human society has been for the better. No! indeed
no! for there have been many, many retrogressions in the long forward
struggle of Urantia civilization. |
68:6.1 »ç¶÷Àº ¶¥ÀÇ »ý¸íÁ¸ÀçÀ̸ç, ÀÚ¿¬ÀÇ ÀÚ¼ÕÀÌ´Ù. ¾Æ¹«¸® °£ÀýÇÏ°Ô ¶¥¿¡¼ µµ¸ÁÄ¡·Á Çصµ, ºÐ¸íÈ÷ ½ÇÆÐÇÒ °ÍÀÌ´Ù. ¡°³ÊÈñ´Â Ƽ²øÀÌ¿ä, Ƽ²ø·Î µ¹¾Æ°¥ °ÍÀÌ´Ù¡±ÇÏ´Â °ÍÀº ¸ðµç Àηù¿¡°Ô ±ÛÀÚ ±×´ë·Î Áø½ÇÀÌ´Ù. Àΰ£ÀÇ ±Ùº»Àû ½Î¿òÀº ¶¥À» À§ÇÑ °ÍÀ̾ú°í, Áö±Ýµµ ±×·¸°í, ¾ÕÀ¸·Îµµ ´Ã ±×·² °ÍÀÌ´Ù. ¿ø½Ã Àΰ£ÀÇ Ã³À½ »çȸ°ü°è´Â ÀÌ ÅäÁö ½Î¿ò¿¡¼ À̱â±â À§ÇÑ °ÍÀ̾ú´Ù. ¶¥-Àα¸ ºñÀ²Àº ¸ðµç »çȸ ¹®¸íÀÇ ±âÃÊ°¡ µÈ´Ù. | 6. Evolution of Culture Man is a creature of the soil, a child of nature; no matter how earnestly he may try to escape from the land, in the last reckoning he is certain to fail. "Dust you are and to dust shall you return" is literally true of all mankind. The basic struggle of man was, and is, and ever shall be, for land. The first social associations of primitive human beings were for the purpose of winning these land struggles. The land-man ratio underlies all social civilization. | |
68:6.2 Àΰ£ÀÇ
Áö´ÉÀº, ¿¹¼ú°ú °úÇÐÀÇ ¼ö´ÜÀ¸·Î, ¶¥ÀÇ ¼Ò»êÀ» Áõ°¡½ÃÄ×´Ù; µ¿½Ã¿¡ ÀÚ¼ÕÀÇ ÀÚ¿¬ Áõ°¡°¡ ¾î´À Á¤µµ ÅëÁ¦µÇ¾ú°í, µû¶ó¼
¹®È ¹®¸íÀ» °Ç¼³Çϱâ À§ÇÑ »ýÈ° À¯Áö¿Í ¿©°¡°¡ ¸¶·ÃµÇ¾ú´Ù.
| Man's intelligence,
by means of the arts and sciences, increased the land yield; at
the same time the natural increase in offspring was somewhat brought
under control, and thus was provided the sustenance and leisure
to build a cultural civilization. | |
68:6.3 Àΰ£ »çȸ´Â,
Àα¸°¡ ÅäÁö ±â¼ú¿¡ µû¶ó¼ Á¤ºñ·Ê·Î, ±×¸®°í ÁÖ¾îÁø »ýÈ° ¼öÁØ¿¡ µû¶ó ´Þ¶óÁ®¾ß ÇÑ´Ù°í ¼±¾ðÇÏ´Â ¹ýÄ¢¿¡ Áö¹èµÈ´Ù. ÀÌ
ÃÊ±â ½Ã´ë µ¿¾È, ½ÉÁö¾î ÇöÀ纸´Ù ´õ ¸¹ÀÌ, Àα¸¿Í ÅäÁö¿¡ °ü°èµÈ °ø±Þ°ú ¼ö¿äÀÇ ¹ýÄ¢ÀÌ ¾çÂÊÀÇ ÃßÁ¤ °¡Ä¡¸¦ °áÁ¤Çß´Ù.
¶¥ÀÌ Ç³ºÎÇÑ ½Ã´ë µ¿¾È¿¡¡ªÈ²¹«Áö¡ª Àΰ£ÀÇ Çʿ伺Àº ÄÇ°í, µû¶ó¼ Àΰ£ÀÇ »îÀÇ °¡Ä¡´Â ÈξÀ ³ôÀÌÁ³´Ù; µû¶ó¼ »ý¸íÀÇ
¼Õ½ÇÀº ´õ¿í ²ûÂïÇÑ °ÍÀ̾ú´Ù. ÅäÁö ºÎÁ·°ú Àα¸ °úÀ× ±â°£¿¡, Àΰ£ÀÇ »îÀº »ó´ëÀûÀ¸·Î °ª½ÎÁ®¼ ÀüÀï, ±â±Ù, Àü¿°º´¿¡
°ü½ÉÀ» ´ú ½ñ¾Ò´Ù.
| Human society
is controlled by a law which decrees that the population must vary
directly in accordance with the land arts and inversely with a given
standard of living. Throughout these early ages, even more than
at present, the law of supply and demand as concerned men and land
determined the estimated value of both. During the times of plentiful
land-unoccupied territory-the need for men was great, and therefore
the value of human life was much enhanced; hence the loss of life
was more horrifying. During periods of land scarcity and associated
overpopulation, human life became comparatively cheapened so that
war, famine, and pestilence were regarded with less concern. | |
68:6.4 ÅäÁöÀÇ
¼Ò»êÀÌ °¨¼ÒÇϰųª Àα¸°¡ Áõ°¡Çϸé, ÇÇÇÒ ¼ö ¾ø´Â ÅõÀïÀº ´Ù½Ã ½ÃÀ۵ȴÙ; Àΰ£ º»¼ºÀÇ °¡Àå ³ª»Û Ư¼ºÀÌ Ç¥¸éÀ¸·Î µå·¯³´Ù.
ÅäÁö ¼Ò»êÀÇ Áõ°¡, ±â°è ±â¼úÀÇ È®Àå, Àα¸ÀÇ °¨¼Ò´Â ¸ðµÎ Àΰ£ º»¼º¿¡¼ ÁÁÀº ¸éÀÌ ¹ß´ÞÇϵµ·Ï ÃËÁøÇÏ´Â °æÇâÀÌ ÀÖ´Ù.
| When the land
yield is reduced or the population is increased, the inevitable
struggle is renewed; the very worst traits of human nature are brought
to the surface. The improvement of the land yield, the extension
of the mechanical arts, and the reduction of population all tend
to foster the development of the better side of human nature. | |
68:6.5 °³Ã´ »çȸ´Â
ÀηùÀÇ ¼Åõ¸¥ ¸éÀ» ¹ßÀü½ÃŲ´Ù; ¿µÀû ¹®È¿Í ÇÔ²², ¿¹¼ú°ú ÂüµÈ °úÇÐÀû Áøº¸´Â, ÅäÁö Àα¸ ºñÀ²º¸´Ù ¾à°£ ³·Àº ³ó¾÷°ú
»ê¾÷ Àα¸ÀÇ ÁöÁö¸¦ ¹ÞÀ» ¶§ »îÀÇ ´õ Å« Á߽ɿ¡¼ ¸ðµÎ °¡Àå Àß ¹øâÇß´Ù. µµ½Ã´Â ÁÁµç ³ª»Úµç, ¹Ýµå½Ã ±× °ÅÁÖÀÚµéÀÇ
±Ç·ÂÀ» ¸î ¹è·Î ´ÃÀδÙ.
| Frontier society
develops the unskilled side of humanity; the fine arts and true
scientific progress, together with spiritual culture, have all thrived
best in the larger centers of life when supported by an agricultural
and industrial population slightly under the land-man ratio. Cities
always multiply the power of their inhabitants for either good or
evil. | |
68:6.6 °¡Á·ÀÇ
Å©±â´Â Ç×»ó »ýÈ° ¼öÁØ¿¡ ¿µÇâÀ» ¹Þ¾Æ ¿Ô´Ù. ±× ±âÁØÀÌ ³ôÀ»¼ö·Ï, È®¸³µÈ ÁöÀ§³ª Á¡ÁøÀûÀÎ ¸êÁ¾ÀÇ ½ÃÁ¡±îÁö, ±× °¡Á·Àº
´õ ÀÛ¾ÆÁø´Ù.
| The size of
the family has always been influenced by the standards of living.
The higher the standard the smaller the family, up to the point
of established status or gradual extinction. | |
68:6.7 ¸ðµç ¼¼´ë¿¡
°ÉÃÄ »îÀÇ ¼öÁØÀÌ ´Ü¼øÈ÷ ¾çÀûÀÎ °Í°ú´Â ´ëÁ¶ÀûÀ¸·Î »ýÁ¸ Àα¸ÀÇ ÁúÀ» °áÁ¤ÇØ ¿Ô´Ù. Áö¿ª °è±ÞÀÇ »ýÈ° ¼öÁØÀº »õ·Î¿î
»çȸÀû °è±Þ°ú »õ·Î¿î dz½À¿¡ ±â¿øÀ» µÎ°í ÀÖ´Ù. »ýÈ° ¼öÁØÀÌ ³Ê¹« º¹ÀâÇϰųª Áö³ªÄ¡°Ô »çÄ¡½º·´°Ô µÉ ¶§, ±×°ÍÀº ºü¸£°Ô
ÀÚ»ìÇÏ°Ô µÈ´Ù. Ä«½ºÆ®´Â ¹ÐÁýµÈ Àα¸°¡ ¸¸µé¾î³»´Â Ä¡¿ÇÑ °æÀï¿¡¼ ³ôÀº »çȸÀû ¾Ð·ÂÀÇ Á÷Á¢ÀûÀÎ °á°úÀÌ´Ù.
| All down through
the ages the standards of living have determined the quality of
a surviving population in contrast with mere quantity. Local class
standards of living give origin to new social castes, new mores.
When standards of living become too complicated or too highly luxurious,
they speedily become suicidal. Caste is the direct result of the
high social pressure of keen competition produced by dense populations. | |
68:6.8 ÃʱâÀÇ
Á¾Á·µéÀº Á¾Á¾ Àα¸¸¦ Á¦ÇÑÇϱâ À§ÇØ °í¾ÈµÈ °ü½À¿¡ ÀÇÁ¸Çß´Ù; ¸ðµç ¿ø½Ã ºÎÁ·Àº ±âÇü¾Æ¿Í º´µç ¾ÆÀ̵éÀ» Á׿´´Ù. ¾Æ³»¸¦
»çµéÀÌ´Â ½ÃÀý ÀÌÀü¿¡ ¿©ÀÚ ¾Æ±âµéÀº ÀÚÁÖ »ìÇصǾú´Ù. ¾ÆÀ̵éÀº ž ¶§ °¡²û ¸ñÀÌ Á¹¸®±âµµ ÇßÁö¸¸, °¡Àå Àß ¾²ÀÌ´Â
¹æ¹ýÀº ³»¹ö¸®´Â °ÍÀ̾ú´Ù. ½ÖµÕÀÌÀÇ ¾Æ¹öÁö´Â º¸Åë Çϳª¸¦ Á׿©¾ß ÇÑ´Ù°í ¿ì°å´Âµ¥, ÀÌ´Â ¿©·¯ ¾Æ±â¸¦ ³º´Â °ÍÀº ¸¶¼úÀ̳ª
ºÎÁ¤ÇàÀ§ ¶§¹®À̶ó°í ¹Ï¾ú±â ¶§¹®À̾ú´Ù. ±×·¯³ª ´ëü·Î, µ¿¼ºÀÇ ½ÖµÕÀÌ´Â »ì·Á µÎ¾ú´Ù. ½ÖµÕÀÌ¿¡ ´ëÇÑ ÀÌ ±Ý±â´Â ÇѶ§
°ÅÀÇ º¸ÆíÀûÀ̾úÁö¸¸, °áÄÚ ¾Èµ· Á·¼ÓÀÇ Ç³½ÀÀÇ ÀϺΰ¡ µÇÁö ¾Ê¾Ò´Ù; ¾Èµ· Á¾Á·Àº ½ÖµÕÀ̸¦ ¾ðÁ¦³ª Çà¿îÀÇ ÀüÁ¶·Î ¿©°å´Ù.
| The early races
often resorted to practices designed to restrict population; all
primitive tribes killed deformed and sickly children. Girl babies
were frequently killed before the times of wife purchase. Children
were sometimes strangled at birth, but the favorite method was exposure.
The father of twins usually insisted that one be killed since multiple
births were believed to be caused either by magic or by infidelity.
As a rule, however, twins of the same sex were spared. While these
taboos on twins were once well-nigh universal, they were never a
part of the Andonite mores; these peoples always regarded twins
as omens of good luck. | |
68:6.9 ¸¹Àº Á¾Á·ÀÌ
³«Å ±â¼úÀ» ¹è¿ü°í, ÀÌ·¯ÇÑ °ü½ÀÀº ¹ÌÈ¥ÀÚµé »çÀÌ¿¡¼ Ãâ»ê¿¡ ´ëÇÑ ±Ý±â°¡ È®¸³µÈ ÈÄ¿¡ ¸Å¿ì ÈçÇØÁ³´Ù. ó³à°¡ Á¦ ÀÚ½ÄÀ»
Á×ÀÌ´Â °ÍÀº ¿À·§µ¿¾È °ü½ÀÀ̾úÁö¸¸, º¸´Ù ¹®¸íÈµÈ Áý´Üµé »çÀÌ¿¡¼ ÀÌ »ç»ý¾Æ´Â ¼Ò³àÀÇ ¾î¸Ó´ÏÀÇ º¸È£¸¦ ¹Þ°Ô µÇ¾ú´Ù.
¸¹Àº ¿ø½Ã ºÎÁ·µéÀÌ ³«ÅÂ¿Í À¯¾Æ »ìÇØÀÇ °üÇàÀ¸·Î »ç½Ç»ó ¸ô»ì´çÇß´Ù. ±×·¯³ª dz½À °üÇàÀÇ ¸í·É°ú »ó°ü¾øÀÌ, ÀÏ´Ü Á¥À»
»¡¸° µÚ¿¡´Â Á×À½À» ´çÇÏ´Â ¾ÆÀ̵éÀº °ÅÀÇ ¾ø¾ú´Ù¡ª¸ð¼º¾Ö´Â ³Ê¹« °ÇÏ´Ù.
| Many races
learned the technique of abortion, and this practice became very
common after the establishment of the taboo on childbirth among
the unmarried. It was long the custom for a maiden to kill her offspring,
but among more civilized groups these illegitimate children became
the wards of the girl's mother. Many primitive clans were virtually
exterminated by the practice of both abortion and infanticide. But
regardless of the dictates of the mores, very few children were
ever destroyed after having once been suckled-maternal affection
is too strong. | |
68:6.10 ½ÉÁö¾î
20¼¼±â¿¡µµ ÀÌ·¯ÇÑ ¿ø½ÃÀûÀÎ Àα¸ ÅëÁ¦ÀÇ ÀÜÀç°¡ ³²¾ÆÀÖ´Ù. È£ÁÖ¿¡´Â ¾î¸Ó´Ï°¡ µÎ¼¼ ¸í ÀÌ»óÀÇ ¾ÆÀ̸¦ Å°¿ì´Â °ÍÀ» °ÅºÎÇÏ´Â
ºÎÁ·ÀÌ ÀÖ´Ù. ÇÑ ½ÄÀÎÁ¾ ºÎÁ·ÀÌ ´Ù¼¸ ¹ø° ÅÂ¾î³ ¾ÆÀ̸¶´Ù ¸Ô¾îÄ¡¿î Áö´Â ±×¸® ¿À·¡µÇÁö ¾Ê´Â´Ù. ¸¶´Ù°¡½ºÄ«¸£¿¡¼ ¾î¶²
ºÎÁ·µéÀº ¾ÆÁ÷µµ ºÒ¿îÇÑ ³¯¿¡ ÅÂ¾î³ ¾ÆÀ̵éÀ» ´Ù Á×À̸ç, ±× °á°ú Àüü ¾Æ±âÀÇ ¾à 25%°¡ Á״´Ù.
| Even in the
twentieth century there persist remnants of these primitive population
controls. There is a tribe in Australia whose mothers refuse to
rear more than two or three children. Not long since, one cannibalistic
tribe ate every fifth child born. In Madagascar some tribes still
destroy all children born on certain unlucky days, resulting in
the death of about twenty-five per cent of all babies. | |
68:6.11 ¼¼°èÀÇ
°üÁ¡¿¡¼ º¼ ¶§, Áö³³¯¿¡ Àα¸ °úÀ×Àº °áÄÚ ½É°¢ÇÑ ¹®Á¦°¡ µÇÁö ¾Ê¾ÒÁö¸¸, ÀüÀïÀÌ ÁÙ¾îµé°í °úÇÐÀÌ Á¡Á¡ ´õ Àΰ£ÀÇ
º´À» ÅëÁ¦Çϸé, ±×°ÍÀº °¡±î¿î ¹Ì·¡¿¡ ½É°¢ÇÑ ¹®Á¦°¡ µÉ ¼öµµ ÀÖ´Ù. ±×·¯ÇÑ ¶§¿¡ ¼¼°è ÁöµµÃþÀÇ ÁöÇý¸¦ Å©°Ô ½ÃÇèÇÏ´Â
ÀÏÀÌ ÀúÀý·Î ³ªÅ¸³¯ °ÍÀÌ´Ù. À¯¶õ½Ã¾Æ ÅëÄ¡ÀÚµéÀº Á¤»ó ÀÌÇÏÀÇ ±Ø´ÜÀûÀÌ°í ¾öû³ª°Ô Áõ°¡ÇÏ´Â Áý´Ü ´ë½Å¿¡ Æò±ÕÀûÀ̰ųª
¾ÈÁ¤µÈ Àΰ£ÀÇ Áõ½ÄÀ» ÃËÁøÇÒ ÅëÂû·Â°ú ¿ë±â¸¦ °®°Ô µÉ °ÍÀΰ¡? º¸Åë Àΰ£Àº ¾çÀ°µÇ¾î¾ß ÇÑ´Ù; º¸Åë »ç¶÷Àº ¹®¸íÀÇ ÁßÃßÀÌÀÚ,
Á¾Á·¿¡¼ µ¹¿¬º¯ÀÌ ÃµÀçµéÀÌ ³ª¿À´Â ±Ù¿øÀÌ´Ù. º¸Åë ÀÌÇÏÀÇ »ç¶÷Àº »çȸÀÇ ÅëÁ¦ ¾Æ·¡¿¡ ÀÖ¾î¾ß ÇÑ´Ù; µ¿¹° ¼öÁغ¸´Ù ³ôÀº
Áö´ÉÀ» ¿ä±¸ÇÏ´Â ³·Àº ¼öÁØÀÇ »ê¾÷À» °ü¸®Çϴµ¥ ÇÊ¿äÇÑ °Íº¸´Ù ±× ÀÌ»óÀ» Ãâ»êÇؼ´Â ¾ÈµÈ´Ù, ±×·¯³ª ÀηùÀÇ »ó±Þ À¯ÇüÀ»
À§ÇÑ ÁøÁ¤ÇÑ ³ë¿¹Á¦µµ¿Í ¼Ó¹ÚÀ» Áõ¸íÇϱâ À§ÇØ ±×·¸°Ô ³·Àº ¼öÁØÀÌ ¿ä±¸µÇ°í ÀÖ´Ù.
| From a world
standpoint, overpopulation has never been a serious problem in the
past, but if war is lessened and science increasingly controls human
diseases, it may become a serious problem in the near future. At
such a time the great test of the wisdom of world leadership will
present itself. Will Urantia rulers have the insight and courage
to foster the multiplication of the average or stabilized human
being instead of the extremes of the supernormal and the enormously
increasing groups of the subnormal? The normal man should be fostered;
he is the backbone of civilization and the source of the mutant
geniuses of the race. The subnormal man should be kept under society's
control; no more should be produced than are required to administer
the lower levels of industry, those tasks requiring intelligence
above the animal level but making such low-grade demands as to prove
veritable slavery and bondage for the higher types of mankind. | |
68:6.12 [ÇѶ§
À¯¶õ½Ã¾Æ¿¡ ÁÖµÐÇß´ø ÇÑ ¸á±â¼¼µ¦ÀÌ ¹ßÇ¥ÇÏ¿´´Ù.]
| [Presented
by a Melchizedek sometime stationed on Urantia.] |