All grand events of history are carried by beings of the cosmic宇宙的?

order, by peoples, parties, armies, and classes, while the history?

of the intellect runs its course in loose associations and circles,?

schools, levels of education, “tendencies” and “isms主義.”

It is the hallmark品質(zhì)/特點(diǎn) of the statesman that he has a sure and?

penetrating敏銳的 eye for these mass souls that form and dissolve?

on the tide潮汐 of the times, their strength and their duration,?

their direction and purpose.

-

And even so, it is a question of Incident whether he is one?

who can master them or one who is swept away by them.

==ORIGIN AND LANDSCAPE (B) THE GROUP OF THE HIGHER CULTURES:==

Every time, every land, every living aggregate has its own historical?

horizon, and it is the mark of the genuine historical thinker that?

he actualizes the picture of history that his time demands.

★★★ tangible 有形的/有形資產(chǎn)

i.e. 即/換言之

Fire is for the warrior a weapon,for the craftsman part of his equipment,?

for the priest a sign from God, and for the scientist a problem.??

Every being livingly充滿活力地 experiences every other being and its

destiny only in relation to itself.

-

Napoleon experienced men and things very differently?

as Emperor and as lieutenant /lef'ten?nt/ 陸軍中尉.?

-

There is no history-in-itself. The history of a family is taken?

differently by each member of it, that of a country differently?

by each party, that of the age by each nation.

The German looks upon the World War otherwise than the Englishman, the

workman upon economic history otherwise than the employer, and the

historian of the West has a quite other world history before his eyes?

than that of the great Arabian and Chinese historians.?

★The history of an era時(shí)代 could be handled objectively only?

if it were very distant in time, and the historian were radically跟本地?

disinterested公正的/不關(guān)心的; and we find that our best historians cannot?

judge of or describe even the Peloponnesian Wars and Actium without?

being in some measure influenced by present interests.

★★★ ensemble 全體

★★★ comprise 組成

==達(dá)爾文演化論的bug：===

Each sample, then, should represent a different stage of

evolution, and there ought to be merely “transitional過渡期的” types,?

no definition and no species.?

-

Instead of this we find perfectly stable and?

unaltered forms persevering堅(jiān)持 through long ages, forms that have not?

developed themselves on the fitness principle, but appear suddenly and at?

once in their definitive shape; that do not thereafter此后 evolve★進(jìn)化?

towards better adaptation, but become rarer and finally disappear, while?

quite different forms crop up突然出現(xiàn) again.

And the continued failure to find man in the Tertiary第三紀(jì) discoveries

indicates more and more clearly that the human life form, like every other,

originates in a sudden mutation突變 of which the “whence,” “how,”

and “why” remain an impenetrable不可理解的 secret.

★evoke 產(chǎn)生/引起

★★★Man is not only historyless before the birth of the Culture,?

but again becomes so/ as soon as a Civilization has

worked itself out★耗盡自身 fully to the definitive form/ which betokens預(yù)示?

the end of the living development of the Culture and the?

exhaustion of the last potentialities of its significant existence.?

-

That which we see in the Egyptian Civilization after Seti?

I (1300) and in the Chinese, the Indian, the Arabian to this day is —

notwithstanding all the cleverness of the religious, philosophical and,

especially, political forms in which it is wrapped — just the old?

zoological關(guān)于動(dòng)物的 up and down of the primitive age again.

In the history, the genuine★真正的 history, of higher men the stake fought for

and the basis of the animal struggle to prevail占優(yōu)勢/獲勝 is ever — even when?

driver and driven are completely unconscious of the symbolic force of their doings,

purposes, and fortunes★命運(yùn) — the actualization of something that is essentially

spiritual, the translation of an idea into a living historical form. This applies

equally to the struggle of big style tendencies in art (Gothic and

Renaissance), of philosophy (Stoics and Epicureans), of political ideals

(Oligarchy and Tyrannis), and of economic forms (Capitalism and

Socialism).?

-

★★★But the post history is void of all this. All that remains is the

struggle for mere power, for animal advantage (per se本質(zhì)上).