==CITIES AND PEOPLES(A) THE SOUL OF THE CITY:==

He who digs and plows犁地 is seeking not to plunder掠奪, but to alter Nature.

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To plant implies, not to take something, but to produce something.?

But with this, man himself becomes plant — namely, as peasant.?

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Hostile敵意的/不友善的 Nature becomes the friend; earth becomes Mother Earth.

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Between sowing播種 and begetting生產(chǎn), harvest and death, the child and?

the grain, a profound affinity密切關(guān)系 is set up.

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The peasant’s dwelling住所 is the great symbol of settledness. It is?

itself plant, thrusts刺 its roots deep into its “own” soil. It

is property in the most sacred★神圣的 sense of the word.?

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This is the condition precedent先前的 of every Culture, which itself?

in turn grows up out of a mother landscape and renews and intensifies加強

the intimacy親密 of man and soil.

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What his cottage is to the peasant, that the town is to the

Culture man.?

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The town, too, is a plantlike being, as far removed as

a peasantry is from nomadism and the purely microcosmic.

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Hence the development of a high form language is linked always to a?

landscape. Neither an art nor a religion can alter the site of its?

growth; only in the Civilization with its giant cities do we come?

again to despise輕視 and disengage分離/脫離 ourselves from these roots.

It is a conclusive確鑿的 fact — yet one hitherto never appreciated —?

that all great Cultures are town Cultures. Higher man of the Second?

Age is a town-tied animal.?

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Peoples, states, politics, religion, all arts, and all sciences?

rest靠 upon one prime phenomenon of human being, the town.?

★★？But the real miracle is the birth of the soul of a town.

As soon as it is awake, it forms for itself a visible body.?

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Out of the rustic粗野的/純樸的 group of farms and?

cottages, each of which has its own history, arises a totality.

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Thenceforward, in addition to the individual house, the temple,

the cathedral, and the palace, the town figure itself becomes a unit?

objectively expressing the form language and style history that?

accompanies the Culture throughout its life course.

It goes without saying that what distinguishes a town from a village is

not size, but the presence of a soul.?

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Not only in primitive conditions, such as those of central Africa, but?

in Late conditions too — C, India, and industrialized Europe?

and America — we find very large settlements that are nevertheless?

not to be called cities. They are centers of landscape; ★★★they do not

inwardly form worlds in themselves. They have no soul.?

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Every primitive population lives wholly as peasant and son?

of the soil — the being “City” does not exist for it.

Every springtime of a Culture is (ipso facto事實上) the springtime?

of a new city type and civism公德心/公民精神.

There, separated from the power of the land — cut off from it, even,?

by the pavement underfoot — Being becomes more and more?

languid沒活力的, sensation知覺 and reason more and more powerful.

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Man becomes intellect, “free” like the nomads游牧民, whom he comes to

resemble, but narrower and colder than they. “Intellect,”?

“Geist感性,” “esprit才智,” is the specific urban form of the understanding?

waking consciousness. All art, all religion and science, become?

slowly intellectualized, alien to the land,incomprehensible to?

the peasant of the soil.?

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With the Civilization sets in the climacteric更年期. The immemorially無法追憶的?

old roots of Being are dried up in the stone masses of its cities.?

And the free intellect — fateful word! — appears like a

flame, mounts登上 splendid輝煌的 into the air, and pitiably可憐地 dies.

★★★evoke 產(chǎn)生/喚起

we cannot comprehend political and economic history at all unless we realize

that the city, with its gradual detachment from and final bankrupting of the

country鄉(xiāng)下, is the determinative決定的 form to which the course and sense?

of higher history generally conforms使一致. World history is city history.

In all countries of all Late Cultures, the great parties, the revolutions, the

Caesarisms, the democracies, the parliaments, are the form in which the spirit

of the capital tells the country what it is expected to desire and, if called

upon, to die for.?

All effectual奏效的 history begins with the primary classes, nobility and

priesthood, forming themselves and elevating提升 themselves?

above the peasantry as such.?

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The opposition of greater and lesser nobility, between king and

vassal, between worldly and spiritual power, is the basic?

form of all primitive politics

The village stands outside world

history, and all evolution from the “Trojan” to the Mithridatic War, from the

Saxon emperors to the World War of 1914, passes by these little points on the

landscape, occasionally destroying them and wasting their blood, but never in

the least touching their inwardness心靈.

The peasant is the eternal man, independent of every Culture that

ensconces舒服地坐/躺著 itself in the cities. He precedes it, he outlives?

it, a dumb creature propagating himself from generation to generation,?

limited to soil-bound callings and aptitudes, a mystical soul, a dry,?

shrewd機靈的 understanding that sticks to practical matters, the origin and?

the ever-flowing不斷流動的 source of the blood that makes world?

history in the cities.

The city assumes the lead and control of economic

history in replacing the primitive values of the land, which are forever

inseparable from the life and thought of the rustic鄉(xiāng)下人, by the?

absolute idea of money as distinct from goods.

Democracy is the political form in which the townsman’s outlook展望/觀點?

upon the world is demanded of the peasantry also.

Presently there arrived an epoch when the development of the city had

reached such a point of power that it had no longer to defend itself against

country and chivalry騎士制, but on the contrary had become a despotism against

which the land and its basic orders of society were fighting a hopeless

defensive battle — in the spiritual domain against nationalism, in the political

against democracy, in the economic against money.

But the earth is actual and natural, and money is abstract?

and artificial, a mere “category” — like “virtue” in the?

imagination of the Age of Enlightenment.

Money has become, for man as an economic animal, a form of the?

activity of waking consciousness, having no longer any roots in Being.?

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This is the basis of its monstrous極其可惡的 power over every?

beginning Civilization, which is always an unconditional dictatorship?

of money, though taking different forms in different Cultures.?

The stone Colossus巨像 “Cosmopolis國際大都市” stands at the end?

of the life’s course of every great Culture.?

Their houses are no longer, as those of the Ionic and?

the Baroque were, derivatives衍生物 of the old peasant’s

house, whence the Culture took its spring into history.?

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the mass of tenants and bed occupiers in the sea of? houses leads a?

vagrant流浪者/漂泊者 existence from shelter to shelter like the hunters and?

pastors of the “pre” time, then the intellectual nomad游牧者/流浪者

is completely developed.

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This city is a world, is the world. Only as a whole, as a human?

dwelling住所 place, has it meaning, the houses being merely

the stones of which it is assembled裝配.

p635-巨型城市的演變(土地面積沒拓寬，而是不斷加高)

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But no wretchedness悲慘, no compulsion沖動, not even a clear vision of the

madness of this development, avails to neutralize抵消/中和 the attractive?

force of these daemonic惡魔般的 creations. The wheel of Destiny rolls on to?

its end; the birth of the City entails使..成為必要 its death. Beginning and end,?

a peasant cottage and a tenement租戶 block are related to one another as?

soul and intellect, as blood and stone.