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ÅõÀï¿¡ °üÇÑ À̾߱âÀÇ ½ÃÀÛÀÌ´Ù.
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º¸Á¸µÈ´Ù.
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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¸¿´´Ù.
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Paper 68
The Dawn of Civilization
68:0.1 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 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 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.
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1.
»ç¶÷À» º¸È£ÇÏ´Â »çȸ »ýȰ
68:1.1 (763.4) °¡±îÀÌ ¸ð¿´À» ¶§
»ç¶÷Àº ÈçÈ÷ ¼·Î ÁÁ¾ÆÇϱ⸦ ¹è¿ìÁö¸¸, ¿ø½ÃÀÎÀº ÇüÁ¦´ä°Ô ´À³¢´Â Á¤½Å, ±×¸®°í µ¿·áµé°ú »çȸÀû Á¢ÃËÀ» °¡Áö·Á´Â
¿å±¸°¡ ÀÚ¿¬½º·´°Ô ³ÑÃÄÈ帣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 »ç¶÷ÀÇ ÇüÁ¦ Á¤½ÅÀ» Áï½Ã ½ÇÇöÇÏ´Â µ¥ Áö±Ý ¹æÇذ¡ µÇ´Â °ÍÀº ¹Ù·Î ÀÌ ÀÚ¿¬½º·¯¿î,
ÇüÁ¦·Î¼ ¸Å·ÂÀÌ ºÎÁ·ÇÑ °ÍÀÌ´Ù.
68:1.2 (763.5) À¯´ë °ü°è´Â
ÀÏÂïºÎÅÍ, »ì¾Æ³²±â À§ÇØ Ä¡¸£´Â °ªÀÌ µÇ¾ú´Ù. È¥ÀÚ ÀÖ´Â »ç¶÷Àº, ±×°¡ ¾î¶² °ø°ÝÀ» ¹Þ´õ¶óµµ ºÐ¸íÈ÷ º¹¼öÇØ
ÁÙ ¾î¶² Áý´Ü¿¡ ±×°¡ ¼ÓÇÏ´Â °ÍÀ» Áõ¸íÇÏ´Â ºÎÁ· Ç¥½Ã¸¦ Áö´ÏÁö ¾ÊÀ¸¸é, ¹«·ÂÇß´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 ¸ñ¼û¿¡ À§Å·οü´Ù. ¹®¸íÀº »ç¶÷ÀÌ ºñ¸í(ÞªÙ¤)¿¡ Á×Áö
¾Ê°Ô ÇÏ´Â º¸ÇèÀÌ µÇ¾ú°í, ÇÑÆí »çȸÀÇ ¼ö¸¹Àº ¹ýÀû ¿ä±¸¿¡ ¼øÀÀÇÔÀ¸·Î ±× º¸Çè·á¸¦ ÁöºÒÇÏ¿´´Ù.
68:1.3 (763.6) ¿ø½Ã »çȸ´Â
ÀÌó·³ Çʿ並 ¼·Î ±³È¯Çϰí, ±³Á¦ÇÔÀ¸·Î ´õ¿í ¾ÈÀüÇÏ°Ô »ç´Â µ¥ ±âÃʸ¦ µÎ¾ú´Ù. ÀÌ·¸°Ô °í¸³À» µÎ·Á¿öÇÑ °á°ú·Î¼,
¶Ç ¸¶Áö¸øÇØ Çùµ¿ÇÏ´Â ¼ö´ÜÀ¸·Î, Àΰ£ »çȸ´Â ¿À·£ ¼¼¿ùÀÇ Áֱ⸦ °ÅÃÄ ÁøÈÇØ ¿Ô´Ù.
68:1.4 (763.7) ¿ø½Ã Àΰ£Àº
ÀÏÂïºÎÅÍ Áý´ÜÀÌ ±× °³º° ´ÜÀ§ÀÇ ´Ü¼ø Çհ躸´Ù ÈξÀ Å©°í °·ÂÇÏ´Ù´Â °ÍÀ» ¹è¿ü´Ù. »ç¶÷ 1¹é ¸íÀÌ ¹¶Ãļ ÇÑ
¶æÀ¸·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 ¿µ¸®ÇÏ°Ô Çùµ¿ÇÏ´Â ÀÚµéÀ» Á¶Á÷ÇÑ °á°ú·Î¼ »çȸ°¡ ž´Ù.
±×·¯³ª Çùµ¿Àº »ç¶÷ÀÇ ÀÚ¿¬½º·¯¿î Ư¼ºÀÌ ¾Æ´Ï´Ù. óÀ½¿¡´Â µÎ·Á¿òÀ» ÅëÇØ¼, ±×¸®°í ³ª¼ ³ªÁß¿¡´Â ½Ã°£ ¼¼°èÀÇ
¾î·Á¿ò¿¡ ´ëóÇÏ´Â µ¥, ±×¸®°í ¿µ¿øÇÑ À§ÇèÀ̶ó°í »ý°¢µÇ´Â °Í¿¡ ´ëºñÇÏ¿© ÁöŰ´Â µ¥, Çùµ¿ÀÌ °¡Àå À¯ÀÍÇϱ⠶§¹®¿¡
»ç¶÷Àº Çùµ¿Çϱ⸦ ¹è¿î´Ù.
68:1.5 (764.1) ÀÌó·³
ÀÚü¸¦ ÀÏÂïºÎÅÍ ¿ø½Ã(ê«ã·) »çȸ·Î Á¶Á÷ÇÑ ¹ÎÁ·µéÀº Àڱ⠵¿·áµé¿¡ ´ëÇÑ ¹æ¾î »Ó ¾Æ´Ï¶ó, ÀÚ¿¬À» °ø°ÝÇÏ´Â µ¥
´õ ¼º°øÇÏ°Ô µÇ¾ú´Ù. ±×µéÀÌ »ì¾Æ³²À» È®·üÀÌ ´õ ÄÇ´Ù. µû¶ó¼ ¹æÇØ ¿äÀÎÀÌ ¸¹¾Ò´Âµ¥µµ, ¹®¸íÀº À¯¶õ½Ã¾Æ¿¡¼
²ÙÁØÈ÷ Áøº¸Çß´Ù. »ç¶÷ÀÌ ¸¹Àº ½Ç¼ö¸¦ ÀúÁú·¶¾îµµ Áö±Ý±îÁö Àΰ£ÀÇ ¹®¸íÀÌ Á¤ÁöµÇ°Å³ª ÆÄ±«µÇÁö ¾ÊÀº °ÍÀº, ¿À·ÎÁö
»ç¶÷°ú °ü°è¸¦ °¡ÁüÀ¸·Î »ì¾Æ³²´Â °¡Ä¡°¡ ³ô¾ÆÁö±â ¶§¹®ÀÌ´Ù.
68:1.6 (764.2) ¿À½ºÆ®¶ö¸®¾Æ
¿øÁֹΰú ¾ÆÇÁ¸®Ä«ÀÇ ºÎ½Ã¸Ç ¹× ÇDZ׹̵éÀÇ Æ¯Â¡À» ³ªÅ¸³»´Â ±×·¯ÇÑ ¿ø½Ã »çȸ Á¶°ÇÀÌ ¿À´Ã³¯ ³²¾Æ ÀÖ´Ù´Â »ç½ÇÀÌ
Çö´ëÀÇ ¹®È »çȸ°¡ ¿ÀÈ÷·Á ÃÖ±ÙÀÇ Çö»óÀ̶ó´Â °ÍÀ» Àß º¸¿©ÁØ´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 °æÇâÀÌ
»çȸÀû Áøº¸¿¡¼ ´õ È¿·Â ÀÖ°í °·ÂÇÑ Á¶Á÷ ¹× °áÇÕ°ú °æÀïÇØ¼ ¼º°øÇÒ ¼ö ¾ø´Ù´Â »ç½ÇÀ» ¿õº¯À¸·Î ¸»ÇØ ÁÖ´Â
Áõ¾ðÀÌ´Ù. 60À̳ª 80ų·Î¹ÌÅ͸¶´Ù ´Ù¸¥ ¹æ¾ðÀ» ¾²´Â Á¾Á·, µÚ¶³¾îÁö°í ÀǽÉÀÌ ¸¹Àº ÀÌ ¹Ý»çȸÀû Á¾Á·µéÀº,
Ç༺ ¿µÁÖÀÇ À¯Çü(êóû¡) Âü¸ðÁøÀÇ °¡¸£Ä§, ±×¸®°í ¾Æ¿ï·¯ ¾Æ´ã Áý´ÜÀÇ Á¾Á· °³·®ÀÚµéÀÌ ÈÄÀÏ¿¡ ±â¿ïÀÎ ³ë·ÂÀÌ
¾ø¾ú´Ù¸é, ³ÊÈñ°¡ Áö±Ý ¾î¶² ¼¼°è¿¡¼ »ì°í ÀÖÀ» °ÍÀΰ¡ º¸¿©ÁØ´Ù.
68:1.7 (764.3) ¡°ÀÚ¿¬À¸·Î
µ¹¾Æ°¡¶ó¡±´Â Çö´ëÀÇ Ç¥ÇöÀº ¹«ÁöÇÑ ¸Á»óÀÌ¿ä, ÇѶ§ Ç㱸¿´´ø ¡°È²±Ý ½Ã´ë¡±°¡ Çö½ÇÀ̶ó°í ¹Ï´Â °ÍÀÌ´Ù. Ȳ±Ý ½Ã´ëÀÇ
Àü¼³¿¡ °üÇÑ À¯ÀÏÇÑ ±Ù°Å´Â ´Þ¶ó¸¶½Ã¾Æ¿Í ¿¡µ§ÀÇ ¿ª»çÀû »ç½ÇÀÌ´Ù. ±×·¯³ª ÀÌ °³·®µÈ »çȸµéÀº À¯ÅäÇÇ¾Æ °°Àº ²ÞÀÇ
½ÇÇö°ú °Å¸®°¡ ¸Ö¾ú´Ù.
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1. Protective Socialization
68:1.1 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 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 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 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 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.
68:1.6 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 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.
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2.
»çȸ ¹ßÀüÀÇ ¿äÀÎ
68:2.1 (764.4) ¹®¸íÈµÈ »çȸ´Â È¥ÀÚ
»ì±â ½ÈÀº °ÍÀ» ±Øº¹ÇÏ·Á°í »ç¶÷ÀÌ Ãʱ⿡ ³ë·ÂÇÑ °á°úÀÌ´Ù. ±×·¯³ª À̰ÍÀº ¼·Î »ç¶ûÇÔÀ» ¹Ýµå½Ã ¶æÇÏÁö´Â ¾ÊÀ¸¸ç,
¾î¶² ¿ø½Ã Áý´ÜµéÀÇ ½Ã²ô·¯¿î Çö»óŰ¡ ÃʱâÀÇ ºÎÁ·µéÀÌ ¹«¾ùÀ» °Þ¾î ¿Ô´Â°¡ Àß ¼³¸íÇØ ÁØ´Ù. ±×·¯³ª ºñ·Ï ÇÑ
¹®¸íÀÇ °³ÀεéÀÌ ¼·Î ºÎµúÄ¡°í, ¼·Î ½Î¿î´Ù°í ÇØµµ, ±×¸®°í ¹®¸í ÀÚü°¡ ¾Ö¾²°í ÅõÀïÇÏ´Â ¸ð¼ø µ¢¾î¸®Ã³·³ º¸Àδٰí
ÇØµµ, ¹®¸íÀº Áö°ã°Ô ´ÜÁ¶·Î¿î Á¤Ã¼µÈ °ÍÀÌ ¾Æ´Ï¶ó, »ç¶÷µéÀÌ ¿½ÉÈ÷ ¾Ö¾´´Ù´Â °ÍÀ» ÀÔÁõÇÑ´Ù.
68:2.2 (764.5) Áö´ÉÀÇ ¼öÁØÀº ¹®È°¡ Áøº¸ÇÏ´Â ¼Óµµ¿¡ »ó´çÈ÷ ±â¿©ÇÏÁö¸¸, »çȸ´Â ±âº»ÀûÀ¸·Î °³ÀÎÀÇ
»ýȰ ÇüÅ¿¡¼ À§Çè ¿äÀÎÀ» ÁÙÀ̵µ·Ï ¼³°èµÇ¾î ÀÖ°í, »ýȰ ¼Ó¿¡¼ °íÅëÀ» ÁÙÀ̰í Äè¶ô ¿ä¼Ò¸¦ ´ÃÀÌ´Â µ¥ ¼º°øÇÑ
¸¸Å, »¡¸® »çȸ°¡ Áøº¸ÇØ ¿Ô´Ù. ÀÌó·³ »çȸ ´Üü Àüü°¡ ¿î¸íÀÇ ¸ñÇ¥¸¦ ÇâÇÏ¿©¡ª¸êÁ¾ÇÏµç »ì¾Æ³²µç¡ª±× ¸ñÇ¥°¡
ÀÚ¾Æ À¯ÁöÀΰ¡ ÀÚ¾Æ ¿å±¸ÀÇ ÃæÁ·Àΰ¡¿¡ µû¶ó¼, õõÈ÷ ³ª¾Æ°£´Ù. ÀÚ¾Æ À¯Áö´Â »çȸ¸¦ ÀÏÀ¸Å°¸ç, ÇÑÆí Áö³ªÄ£
ÀÚ¾Æ ¿å±¸ÀÇ ÃæÁ·Àº ¹®¸íÀ» ÆÄ±«ÇÑ´Ù.
68:2.3 (764.6) »çȸ´Â ÀÚ¾ÆÀÇ ¿µ¼Ó(çµáÙ), ÀÚ¾Æ À¯Áö, ÀÚ¾Æ ¿å±¸ÀÇ ÃæÁ·¿¡[1] °ü½ÉÀ» °¡ÁöÁö¸¸,
Àΰ£ÀÇ ÀÚ¾Æ ½ÇÇöÀº ¸¹Àº ¹®È Áý´ÜÀÌ Áï½Ã ÀÌ·ê ¸ñÇ¥°¡ µÉ °¡Ä¡°¡ ÀÖ´Ù.
68:2.4 (765.1) ÀÚ¿¬ÀÎ(í»æÔìÑ)¿¡ ÀÖ´Â ±ºÁý º»´ÉÀº À¯¶õ½Ã¾Æ¿¡¼ Áö±Ý Á¸ÀçÇÏ´Â °Í°ú °°Àº »çȸ Á¶Á÷ÀÌ
¹ßÀüÇÑ °ÍÀ» ¼³¸íÇϱ⿡ µµÀúÈ÷ ÃæºÐÇÏÁö ¾Ê´Ù. ÀÌ Å¸°í³ ±º»ý(ÏØßæ) ¼ºÇâÀº Àΰ£ »çȸÀÇ ¹Ø¹Ù´Ú¿¡ ±ò·Á ÀÖÁö¸¸,
»ç¶÷ÀÇ »ç±³ ¼ºÇâÀÇ »ó´ç ºÎºÐÀº ¾òÀº °ÍÀÌ´Ù. Àΰ£µéÀÌ Ãʱ⿡ ±³Á¦Çϵµ·Ï À̹ÙÁöÇÑ µÎ °¡Áö Å« ¿µÇâÀº ¹è°íÇİú
¼º¿å(àõé¯)À̾ú´Ù. »ç¶÷Àº ÀÌ µÎ º»´ÉÀ» µ¿¹° ¼¼°è¿Í ÇÔ²² °¡Áø´Ù. Àΰ£µéÀ» Çѵ¥·Î ¸ô°í ºÙµé¾î µÐ ´Ù¸¥ µÎ
°¡Áö °¨Á¤Àº Ç㿵°ú µÎ·Á¿ò, ƯÈ÷ ±Í½ÅÀ» µÎ·Á¿öÇÑ °ÍÀ̾ú´Ù.
68:2.5 (765.2) ¿ª»ç(ÕöÞÈ)´Â »ç¶÷ÀÌ ¿À·£ ¼¼¿ù¿¡ °ÉÃÄ, ¸ÔÀ» °ÍÀ» ¾òÀ¸·Á°í ÅõÀïÇÑ ±â·ÏÀÏ »ÓÀÌ´Ù.
¿ø½ÃÀÎÀº ¹è°íÇà ¶§¿¡¾ß °Ü¿ì »ý°¢Çß´Ù. ½Ä·®À» ÀúÀåÇÏ´Â °ÍÀº ¿ø½ÃÀο¡°Ô ù ±Ø±â(кÐù), ÀÚ¾ÆÀÇ ´Ü·ÃÀ̾ú´Ù.
»çȸ°¡ ¼ºÀåÇÏÀÚ, ¹è°íÇÄÀº »óÈ£ ±³Á¦ÀÇ À¯ÀÏÇÑ µ¿±â°¡ µÇÁö ¸øÇß´Ù. ¼ö¸¹Àº ´Ù¸¥ Á¾·ùÀÇ ¿å±¸, ¿©·¯ °¡Áö Çʿ並
ÃæÁ·½ÃŰ´Â °ÍÀº ¸ðµÎ Àηù°¡ ´õ¿í °¡±îÀÌ ±³Á¦Çϵµ·Ï À̲ø¾ú´Ù. ±×·¯³ª ¿À´Ã³¯ÀÇ »çȸ´Â Àΰ£ÀÇ ÇÊ¿ä¶ó°í »ý°¢µÇ´Â
°ÍµéÀÌ Áö³ªÄ¡°Ô ¼ºÀåÇÏ¿© ²À´ë±â°¡ ¹«°Ì´Ù. 20¼¼±âÀÇ ¼¾ç ¹®¸íÀº »çÄ¡ÀÇ ¾öû³ ºÎ´ã°ú Àΰ£ÀÇ ¿å±¸ ¹× ¿¸ÁÀÌ
Å͹«´Ï¾øÀÌ Áõ°¡ÇÔÀ¸·Î, ÁöÃļ ²þ²þ°Å¸°´Ù. Çö´ë »çȸ´Â ³Î¸® ¼·Î °ü°èµÇ°í »ó´çÈ÷ º¹ÀâÇÏ°Ô ¼·Î ÀÇÁ¸ÇÏ´Â,
°¡Àå À§ÇèÇÑ ÇÑ ´Ü°èÀÇ ±äÀåÀ» °ßµð°í ÀÖ´Ù.
68:2.6 (765.3) 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, ÀÚÁÖ ¸¸Á·½ÃŰÁö ¾ÊÀ» ¶§ ³²ÀÚ°¡ ´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
Ȱµ¿ÀÌ Ãʱ⿡ ±¸º°µÇ°Ô ÇÏ¿´´Ù. ¿©ÀÚ´Â ¾ÈÁ¤µÈ °ÅÁÖ¸¦ À¯ÁöÇØ¾ß Çß°í, °Å±â¼ ¿©ÀÚ´Â ¶¥À» °¥ ¼ö ÀÖ¾ú´Ù. ±×¸®°í
¾ÆÁÖ À̸¥ ½ÃÀýºÎÅÍ, ¿©ÀÚ°¡ ÀÖ´Â °÷À» ¾ðÁ¦³ª ÁýÀ¸·Î ¿©°å´Ù.
68:2.7 (765.4) °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(ûåÞÅ)¸¦ °ßµð°ï ÇÏ´Â µ¿¹ÝÀÚ¿´°í,
ÀÌ ¸ðµç ¹Ù¶÷Á÷ÇÑ Æ¯¼º À§¿¡, ¿©ÀÚ´Â ¼º¿åÀ» ¸¸Á·½ÃŰ´Â ¼ö´Ü, Ç×»ó ¿·¿¡ ÀÖ´Â ¼ö´ÜÀ̾ú´Ù.
68:2.8 (765.5) 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¶ÀýÇϴ°¡ ¹è¿ì¸é¼, µ¿½Ã¿¡ ¾ÆÀ̵鿡°Ô
ÆòÈÀÇ Ãß±¸¸¦ °¡¸£ÃÆ´Ù.
68:2.9 (765.6) 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¦¿ÜÇϰí, ²À ÇÊ¿äÇÏÁö´Â ¾Ê´Ù. ÀÚ¿¬Àº »ì¾Æ³²±â¸¦ ¿ä±¸ÇÏÁö¸¸, ¹®¸íÀÇ ¿¹¼úÀº °áÈ¥ÀÇ ±â»Ý°ú °¡Á¤
»ýȰÀÇ ¸¸Á·°¨À» °è¼Ó ´ÃÀδÙ.
68:2.10 (765.7) Ç㿵ÀÌ È®´ëµÇ¾î ÀÚ¸¸¤ýÆ÷ºÎ¤ý¸í¿¹±îÁö Æ÷ÇÔÇÑ´Ù¸é, ¾î¶»°Ô ÀÌ·¯ÇÑ ¼ºÇâÀÌ Àΰ£ °ü°èÀÇ
Çü¼º¿¡ À̹ÙÁöÇϴ°¡ »Ó ¾Æ´Ï¶ó ¶ÇÇÑ À̰͵éÀÌ ¾î¶»°Ô »ç¶÷À» ´Ü°áÇÏ°Ô ¸¸µå´Â°¡ ¿ì¸®°¡ Çì¾Æ¸± ¼ö ÀÖ´Ù. ÀÌ´Â
¾Õ¿¡ ³ª¼¼ »Ë³» º¸ÀÏ Ã»ÁßÀÌ ¾øÀÌ´Â ±×·¯ÇÑ ¿©·¯ °¨Á¤ÀÌ ¾µµ¥¾ø±â ¶§¹®ÀÌ´Ù. Ç㿵Àº »ç¶÷µéÀÌ ³»º¸À̰í ÀÚ½ÅÀÌ
¸¸Á·ÇÒ »çȸÀû ¹«´ë¸¦ ÇÊ¿ä·Î ÇÏ´Â ´Ù¸¥ °¨Á¤ ¹× Ãæµ¿°ú ¸ÓÁö ¾Ê¾Æ °áÇյǾú´Ù. ÀÌ Áý´ÜÀÇ °¨Á¤µéÀº ¸ðµç ¿¹¼ú¤ýÀǽÄ(ëðãÒ),
±×¸®°í ¿Â°® ÇüÅÂÀÇ ¿îµ¿ °æ±â ¹× °æÀïÀ» ½ÃÀÛÇÏ°Ô ÇÏ¿´´Ù.
68:2.11 (766.1) Ç㿵½ÉÀº »çȸÀÇ Åº»ý¿¡ Å©°Ô À̹ÙÁöÇÏ¿´´Ù. ±×·¯³ª 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¶ôÀ»
¾òÀ¸·Á´Â ¿å±¸´Â ¹è°íÇÄÀ» ä¿ì·Á´Â ¿å±¸¸¦ ´ë½ÅÇÑ Áö ¿À·¡´Ù. ¸Ô°í »ì±â À§ÇÑ Á¤´çÇÑ »çȸÀû ¸ñÇ¥´Â Àú¿Çϰí
À§ÇùÇÏ´Â ÇüÅÂÀÇ ÀÚ¾Æ ¿å±¸ÀÇ ÃæÁ·À¸·Î À绡¸® º¯Çϰí 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» ÆÄ±«ÇÑ´Ù.
°¢ÁÖ[1] 68:2.3 ÀÚ¾Æ
¿µ¼ÓÀº ÀÚ½ÄÀ» ³º°í ±â¸£´Â °Í, ÀÚ¾Æ À¯Áö´Â ¸Ô°í »ç´Â °Í, ¿å±¸ ÃæÁ·Àº »ç¶÷ÀÇ º»´ÉÀÇ ÃæÁ·, ÀÚ¾Æ ½ÇÇöÀº
ÀλýÀÇ ²ÞÀ» ÀÌ·ç´Â °ÍÀ» ¸»ÇÑ´Ù.
¡ãTop
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2. Factors in Social Progression
68:2.1 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 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 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 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 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 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 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 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 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 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 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.
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3.
»çȸ¸¦ ¸¸µå´Â ±Í½Å °øÆ÷ÁõÀÇ ¿µÇâ
68:3.1 (766.2) ¿ø½ÃÀû ¿å±¸´Â ÃÖÃÊÀÇ
»çȸ¸¦ ³º¾ÒÁö¸¸, ±Í½ÅÀ» ¹«¼¿öÇÏ´Â °ÍÀº ±× »çȸ¸¦ ´Ü°á½ÃŰ°í »çȸÀÇ Á¸Àç¿¡ Àΰ£ ÀÌ»óÀÇ ¸ð½ÀÀ» ³ª´©¾î ÁÖ¾ú´Ù.
º¸ÅëÀÇ µÎ·Á¿òÀº »ý¸®ÀûÀ¸·Î »ý±ä´Ù: ½Åü°¡ °íÅë¹Þ´Â µÎ·Á¿ò, ¹è°íÇÄÀ» °ßµð´Â °Í, ¶Ç´Â ¶¥¿¡¼ »ý±â´Â ¾î¶²
Àç³ÀÌ ±×·¸´Ù. ±×·¯³ª ±Í½Å °øÆ÷ÁõÀº »õ·Ó°í °í»óÇÑ Á¾·ùÀÇ ¹«¼¿òÀÌ´Ù.
68:3.2 (766.3) Àΰ£ »çȸÀÇ
ÁøÈ¿¡¼ °¡Àå Å« ´ÜÀÏ ¿äÀÎÀº ¾Æ¸¶µµ ±Í½Å ²ÞÀ̾ú´Ù. ´ëºÎºÐÀÇ ²ÞÀÌ ¿ø½ÃÀÎÀÇ ¸Ó¸®¸¦ Å©°Ô ¾îÁö·´°Ô ÇßÁö¸¸,
±Í½Å ²ÞÀº ½ÇÁ¦·Î ÃʱâÀÇ Àΰ£À» °øÆ÷¿¡ »ç·ÎÀâÈ÷°Ô ¸¸µé¾ú°í, ¹Ì½ÅÀ» ¹Ï´Â ÀÌ ²Þ²Ù´Â »ç¶÷µéÀ» ¿µ(çÏ) ¼¼°èÀÇ
¾î·ÅDzÇÏ°í º¸ÀÌÁö ¾Ê´Â, »ó»ó(ßÌßÀ)ÇÏ´Â À§Çè¿¡ ´ëºñÇÏ¿© ¼·Î¸¦ º¸È£Çϱâ À§Çؼ, ±â²¨ÀÌ ÁøÁöÇÏ°Ô °áÇÕÇÑ °¡¿îµ¥
¼·Î ºÎµÕÄѾȵµ·Ï ¸¸µé¾ú´Ù. ±Í½Å ²ÞÀº µ¿¹°°ú Àΰ£ Á¾·ùÀÇ Áö¼º »çÀÌ¿¡¼ °¡Àå ÀÏÂï ³ªÅ¸³ª´Â ÇÑ °¡Áö Â÷ÀÌÁ¡À̾ú´Ù.
µ¿¹°Àº Á×Àº µÚ¿¡ »ì¾Æ³²´Â °ÍÀ» ±×·Áº¼ ¼ö ¾ø´Ù.
68:3.3 (766.4) ÀÌ ±Í½Å
¿äÀÎÀ» Á¦¿ÜÇϰí, ¸ðµç »çȸ´Â ±Ùº»Àû ÇÊ¿ä¿Í »ý¹°ÇÐÀû ±âº» ¿å±¸¿¡ ±âÃʸ¦ µÎ¾ú´Ù. ±×·¯³ª ±Í½Å °øÆ÷ÁõÀº ¹®¸í¿¡
»õ·Î¿î ¿äÀÎÀ» µµÀÔÇÏ¿´°í, ÀÌ ¹«¼¿òÀº »¸¾î¼ °³ÀÎÀÇ ±âº»Àû Çʿ並 ¸Ö¸® ¹þ¾î³ª°í, Áý´ÜÀ» À¯ÁöÇÏ´Â ½Î¿òÁ¶Â÷µµ
ÈξÀ ¶Ù¾î³Ñ¾ú´Ù. Á×Àº »ç¶÷ÀÇ ¶°³ª°£ ¿µÀ» ¹«¼¿öÇÏ´Â °ÍÀº »õ·Ó°í ³î¶ó¿î ÇüÅÂÀÇ µÎ·Á¿òÀ» µå·¯³Â°í, ¼Ò¸§³¢Ä¡°Ô
ÇÏ´Â ÀÌ °·ÂÇÑ °øÆ÷´Â Ãʱ⠽ôëÀÇ Çã¼úÇÑ »çȸ Áú¼¸¦ äÂïÁúÇÏ¿©, °í´ë¿¡ öÀúÇÏ°Ô ÈÆ·ÃµÇ°í Àß ÅëÁ¦µÈ ¿ø½Ã
Áý´ÜÀ¸·Î ¸¸µå´Â µ¥ ±â¿©Çß´Ù. ÀÇ¹Ì ¾ø´Â ÀÌ ¹Ì½Å °¡¿îµ¥ ´õ·¯´Â ¾ÆÁ÷±îÁöµµ ³»·Á¿À¸ç, Çö½ÇÀÌ ¾Æ´Ï°í ÃÊÀÚ¿¬ÀûÀÎ
°ÍÀ» ¹Ì½ÅÀ¸·Î µÎ·Á¿öÇÔÀ» ÅëÇØ¼, ¡°ÁöÇýÀÇ ½ÃÀÛÀÌ µÇ´Â, ÁÖ¸¦ µÎ·Á¿öÇÔ¡±À» ³ªÁß¿¡ ¹ß°ßÇϵµ·Ï »ç¶÷ÀÇ Áö¼ºÀ»
Áغñ½ÃÄ×´Ù. ÁøÈ·Î »ý±ä ±Ù°Å ¾ø´Â µÎ·Á¿òÀº °è½Ã·Î ¿µ°¨À» ¹ÞÀº, ½ÅÀ» °æ¿ÜÇÏ´Â ´À³¦À¸·Î ¹Ù²îµµ·Ï °í¾ÈµÇ¾î
ÀÖ´Ù. ±Í½ÅÀ» µÎ·Á¿öÇÏ´Â ÃʱâÀÇ Á¦»ç´Â °·ÂÇÑ »çȸÀû À¯´ë°¡ µÇ¾ú°í, ±× ¾ÆµæÇÑ ½ÃÀý ÀÌÈÄ·Î ´Ã, Àηù´Â ´ëü·Î
¿µÀû ¼ºÇâÀ» ¾òÀ¸·Á°í ¾Ö½á ¿Ô´Ù.
68:3.4 (766.5) ¹è°íÇİú
»ç¶ûÀº »ç¶÷À» Çѵ¥·Î ¸ô¾ÒÀ¸¸ç, Ç㿵½É°ú ±Í½Å °øÆ÷ÁõÀº »ç¶÷À» ´Ü°á½ÃÄ×´Ù. ±×·¯³ª Æòȸ¦ Á¶ÀåÇÏ´Â °è½ÃÀÇ ¿µÇâ
¾øÀÌ, ÀÌ·¯ÇÑ °¨Á¤¸¸À¸·Î Àΰ£ÀÇ »óÈ£ °ü°è¿¡¼ ÀǽÉÇϰí Â¥Áõ³»´Â ±äÀåÀ» °ßµô ¼ö ¾ø´Ù. ÃÊÀΰ£ ±Ù¿øÀÇ µµ¿òÀ»
¹ÞÁö ¾ÊÀ¸¸é, »çȸÀÇ ±äÀåÀº ¾î¶² ÇѰ迡 À̸£°í ³ª¼ Æø¹ßÇϸç, »çȸ¸¦ µ¿¿øÇÏ´Â ¹Ù·Î ÀÌ ¿µÇ⡪¹è°íÇĤý»ç¶û¤ýÇ㿵¤ýµÎ·Á¿ò¡ªÀº
Àηù¸¦ ÀüÀï°ú »ìÀ°À¸·Î µ¹ÀÔÇϵµ·Ï Çù·ÂÇÑ´Ù.
68:3.5 (766.6) ÀηùÀÇ
ÆòÈ ¼ºÇâÀº ÀÚ¿¬½º·¯¿î ÀÚÁúÀÌ ¾Æ´Ï´Ù. ±×°ÍÀº °è½ÃµÈ Á¾±³ÀÇ °¡¸£Ä§À¸·ÎºÎÅÍ, Áøº¸ÇÏ´Â Á¾Á·µéÀÇ ½×ÀΠüÇèÀ¸·ÎºÎÅÍ,
±×·¯³ª ƯÈ÷ ÆòÈÀÇ ¿Õ, ¿¹¼öÀÇ °¡¸£Ä§À¸·ÎºÎÅÍ ºñ·ÔµÈ´Ù.
¡ãTop
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3. Socializing Influence of Ghost Fear
68:3.1 Primitive desires produced the original
society, but ghost fear held it together and imparted an extrahuman
aspect to its existence. Common fear was physiological in origin:
fear of physical pain, unsatisfied hunger, or some earthly calamity;
but ghost fear was a new and sublime sort of terror.
68:3.2 Probably the greatest single factor in the evolution
of human society was the ghost dream. Although most dreams greatly
perturbed the primitive mind, the ghost dream actually terrorized
early men, driving these superstitious dreamers into each other's
arms in willing and earnest association for mutual protection
against the vague and unseen imaginary dangers of the spirit
world. The ghost dream was one of the earliest appearing differences
between the animal and human types of mind. Animals do not visualize
survival after death.
68:3.3 Except for this ghost factor, all society was founded
on fundamental needs and basic biologic urges. But ghost fear
introduced a new factor in civilization, a fear which reaches
out and away from the elemental needs of the individual, and
which rises far above even the struggles to maintain the group.
The dread of the departed spirits of the dead brought to light
a new and amazing form of fear, an appalling and powerful terror,
which contributed to whipping the loose social orders of early
ages into the more thoroughly disciplined and better controlled
primitive groups of ancient times. This senseless superstition,
some of which still persists, prepared the minds of men, through
superstitious fear of the unreal and the supernatural, for the
later discovery of " the fear of the Lord which is the
beginning of wisdom. " The baseless fears of evolution
are designed to be supplanted by the awe for Deity inspired
by revelation. The early cult of ghost fear became a powerful
social bond, and ever since that far-distant day mankind has
been striving more or less for the attainment of spirituality.
68:3.4 Hunger and love drove men together; vanity and ghost
fear held them together. But these emotions alone, without the
influence of peace-promoting revelations, are unable to endure
the strain of the suspicions and irritations of human interassociations.
Without help from superhuman sources the strain of society breaks
down upon reaching certain limits, and these very influences
of social mobilization-hunger, love, vanity, and fear-conspire
to plunge mankind into war and bloodshed.
68:3.5 The peace tendency of the human race is not a natural
endowment; it is derived from the teachings of revealed religion,
from the accumulated experience of the progressive races, but
more especially from the teachings of Jesus, the Prince of Peace.
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4.
µµ´ö °ü½ÀÀÇ ÁøÈ
68:4.1 (767.1) Çö´ëÀÇ ¸ðµç »çȸ
Á¦µµ´Â ³ÊÈñÀÇ ¾ß¸¸ÀÎ Á¶»óÀÌ °¡Á³´ø ¿ø½Ã °ü½ÀÀÇ ÁøÈ·ÎºÎÅÍ »ý°Ü³´Ù. ¿À´Ã³¯ÀÇ °ü½ÀÀº Áö³³¯ÀÇ °ü½ÀÀÌ °íÃÄÁö°í
È®´ëµÈ °ÍÀÌ´Ù. ¹ö¸©°ú °³ÀÎÀÇ °ü°è´Â, °ü½À°ú Áý´ÜÀÇ °ü°è¿Í °°´Ù. Áý´ÜÀÇ °ü½ÀÀº ¹Î¼Ó(ÚÅáÔ)À̳ª ºÎÁ·ÀÇ ÀüÅ롪±ºÁßÀÇ
°ü½À¡ªÀ¸·Î ¹ßÀüÇÑ´Ù. ¿À´Ã³¯ Àΰ£ »çȸÀÇ ¸ðµç »çȸ Á¦µµ°¡ ÀÌ ÃʱâÀÇ ½ÃÀÛ¿¡ ±× ÃʶóÇÑ ±â¿øÀ» °¡Áø´Ù.
68:4.2 (767.2) µµ´ö °ü½ÀÀº
Áý´ÜÀÇ »ýȰÀ» ´ëÁßÀÌ Á¸ÀçÇÏ´Â Á¶°Ç¿¡ ÀûÀÀÇÏ·Á´Â ³ë·Â¿¡¼ »ý°Ü³µ´Ù´Â °ÍÀ» ¿°µÎ¿¡ µÎ¾î¾ß ÇÑ´Ù. µµ´ö °ü½ÀÀº
»ç¶÷ÀÇ Ã³À½ »çȸ Á¦µµ¿´´Ù. ±×¸®°í ÀÌ ºÎÁ·ÀÇ ¹ÝÀÀÀº ¸ðµÎ, °íÅë°ú Ä¡¿åÀ» ÇÇÇϰí, µ¿½Ã¿¡ Äè¶ô°ú ±Ç·ÂÀ» ´©¸®·Á°í
¾Ö¾²´Â ³ë·ÂÀ¸·ÎºÎÅÍ »ý°å´Ù. ¹Î¼ÓÀÇ ±â¿øÀº, ¾ð¾îÀÇ ±â¿ø°ú ¸¶Âù°¡Áö·Î, ¹Ýµå½Ã ÀǽÄÇÏÁö ¾Ê°í ÀǵµÇÏÁö ¾ÊÀº
°ÍÀ̸ç, µû¶ó¼ ¾ðÁ¦³ª ½Åºñ ¼Ó¿¡ °¡·ÁÁ® ÀÖ´Ù.
68:4.3 (767.3) ±Í½Å °øÆ÷ÁõÀº
¿ø½ÃÀÎÀ¸·Î ÇÏ¿©±Ý ÃÊÀÚ¿¬ÀûÀÎ °ÍÀ» »ó»óÇϵµ·Ï ¸ô¾Ò°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. µµ´ö °ü½ÀÀ» 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 »ýȰ ±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 µµ´ö
°ü½ÀÀ» ¾ÈÁ¤½ÃŰ¸é¼ ±Í½Å °øÆ÷ÁõÀ» Å©°Ô °ÈÇßÁö¸¸, Áøº¸ÇÏ´Â ¹®¸íÀº °¥¼ö·Ï ´õ Àηù¸¦ µÎ·Á¿òÀÇ »ç½½°ú ¹Ì½Å¿¡
³ë¿¹°¡ µÈ »óÅ¿¡¼ ¹þ¾î³ª°Ô ¸¸µé¾ú´Ù.
68:4.4 (767.4) ´Þ¶ó¸¶½Ã¾Æ
¼±»ýµéÀÇ °¡¸£Ä§, »ç¶÷À» ÇØ¹æÇϰí ÀÚÀ¯·Ó°Ô ¸¸µå´Â °¡¸£Ä§À» ¹Þ±â Àü¿¡, °ü½ÀÀÌ µÈ ÀǽÄ(ëðãÒ)Àº ¿¾³¯ »ç¶÷À»
¹«·ÂÇÑ Èñ»ýÀÚ·Î ºÙµé¾î µÎ¾ú´Ù. ¿ø½ÃÀÇ ¾ß¸¸ÀÎÀº ²÷ÀÓ¾ø´Â ¿¹½Ä¿¡ µÑ·¯½Î¿´´Ù. ¾ÆÄ§¿¡ ±ú¾î³¯ ¶§ºÎÅÍ ¹ã¿¡ µ¿±¼¿¡¼
Àá¿¡ °ô¾Æ¶³¾îÁú ¶§±îÁö ±×°¡ ÇàÇÑ °ÍÀº ¹«¾ùÀ̳ª ²À ¾î¶»°Ô¡ª±× ºÎÁ·ÀÇ Ç³½À¿¡ µû¶ó¼¡ªÇØ¾ß µÇ¾ú´Ù. ¾ß¸¸ÀÎÀº
dz½ÀÀ̶ó´Â ÇÐÁ¤¿¡ ³ë¿¹°¡ µÇ¾ú°í, ±×ÀÇ »ýȰÀº ÀÚÀ¯·Ó°Å³ª, ÁïÈïÀ̰ųª, µ¶Ã¢¼º ÀÖ´Â °ÍÀÌ Çϳªµµ ¾ø¾ú´Ù. ´õ
³ôÀº Á¤½ÅÀû Á¸À糪, µµ´öÀû Á¸À糪, »çȸÀû Á¸À縦 ÇâÇÏ¿© ¾Æ¹«·± ÀÚ¿¬½º·± Áøº¸°¡ ¾ø¾ú´Ù.
68:4.5 (767.5) ÃʱâÀÇ
Àΰ£Àº °ü½À¿¡ ²Ë ºÙµé·Á ÀÖ¾ú´Ù. ¾ß¸¸ÀÎÀº °ü½À¿¡ ÁøÁ¤ÇÑ ³ë¿¹°¡ µÇ¾ú´Ù. ±×·¯³ª »õ·Î¿î »ç°í ¹æ½Ä°ú °³·®µÈ
»ýȰ ¹æ¹ýÀ» °¨È÷ ½ÃÀÛÇÑ ºÎ·ù·ÎºÎÅÍ º¯È°¡ ¶§¶§·Î ÀϾ´Ù. ±×·±µ¥µµ ¿ø½ÃÀÎÀÇ Å¸¼º(öçàõ)Àº ³Ê¹« »¡¸® Áøº¸ÇÏ´Â
¹®¸í¿¡ À߸ø ÀûÀÀÇÏ´Â ÆÄ¸êÀÇ ±æ·Î ³Ê¹« °©Àڱ⠱¼·¯¶³¾îÁö´Â °ÍÀ» ¸·´Â »ý¹°ÇÐÀû ¾ÈÀü ÀåÄ¡ÀÌ´Ù.
68:4.6 (767.6) ±×·¯³ª
ÀÌ·¯ÇÑ °ü½ÀÀº ¼øÀüÇÑ ¾ÇÀº ¾Æ´Ï¸ç, °ü½ÀÀÇ ÁøÈ´Â °è¼ÓµÇ¾î¾ß ÇÑ´Ù. ±ÞÁøÀû Çõ¸íÀ¸·Î °ü½ÀÀ» ´ë±Ô¸ð·Î ¼öÁ¤ÇÏ´Â
ÀÏ¿¡ ¼Õ´ë´Â °ÍÀº ¹®¸íÀÇ Áö¼Ó¿¡ °ÅÀÇ Ä¡¸íÀûÀÌ´Ù. °ü½ÀÀº ¹®¸íÀ» ºÙµé¾î ³õÀº, ¿¬¼Ó½ÃŰ´Â ²öÀ̾ú´Ù. Àΰ£ÀÇ
¿ª»ç°¡ Áö³ª°£ ±æÀº ¹ö¸° °ü½À°ú ½Ã´ë¿¡ µÚÁø »çȸ °ü½ÀÀÇ Â±â·Î ³Î·Á ÀÖ´Ù. ±×·¯³ª ´õ ³´°í ´õ Àû´çÇÑ °ü½ÀÀ»
äÅÃÇÑ °ÍÀ» Á¦¿ÜÇϰí, ÀÚüÀÇ µµ´ö°üÀ» ¹ö¸° ¹®¸íÀº Çϳªµµ ÁöÅÊÇÏÁö ¸øÇß´Ù.
68:4.7 (767.7) ÇÑ »çȸ°¡
»ì¾Æ³²´Â °ÍÀº ÁÖ·Î ±× µµ´ö°üÀÇ Á¡ÁøÀû ¹ß´Þ¿¡ ´Þ·Á ÀÖ´Ù. °ü½ÀÀÇ ÁøÈ °úÁ¤Àº ½ÇÇèÇØ º¸°í ½ÍÀº ¿å¸Á¿¡¼ »ý°Ü³´Ù.
»õ·Î¿î »ý°¢ÀÌ Á¦½ÃµÈ´Ù¡ª°æÀïÀÌ µû¸¥´Ù. Áøº¸ÇÏ´Â ¹®¸íÀº ÁøÃëÀûÀÎ »ý°¢À» ǰ¿¡ ¾È°í ¿À·¡ °ßµò´Ù. ½Ã°£°ú ȯ°æÀº
¸¶Ä§³» »ì¾Æ³²´Â µ¥ ´õ Àû´çÇÑ Áý´ÜÀ» °í¸¥´Ù. ±×·¯³ª À̰ÍÀº Àΰ£ »çȸÀÇ ±¸¼º¿¡¼ »ý±ä º¯È¸¦ µû·Î °í¸³½ÃÄÑ
º¸¾ÒÀ» ¶§, °¢ º¯È°¡ ´õ ³ª¾ÆÁ³À½À» ÀǹÌÇÏÁö ¾Ê´Â´Ù. ¾Æ´Ï, Á¤¸»·Î ¾Æ´Ï´Ù! ¿Ö³ÄÇϸé, À¯¶õ½Ã¾Æ ¹®¸íÀÌ ÀüÁøÇÏ´Â
±ä ÅõÀï¿¡ ¾ÆÁÖ ¿©·¯ ¹ø ÈÄÅð°¡ ÀÖ¾ú±â ¶§¹®ÀÌ´Ù.
¡ãTop
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4. Evolution of the Mores
68:4.1 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 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 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 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 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 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 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.
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5.
ÅäÁö ±â¼ú¡ªÀ¯ÁöÇÏ´Â ¿¹¼ú
68:5.1 (768.1) ÅäÁö´Â »çȸÀÇ ¹«´ë¿ä,
»ç¶÷µéÀº ¹è¿ìÀÌ´Ù. »ç¶÷Àº ÅäÁöÀÇ »óȲ¿¡ ¼øÀÀÇϵµ·Ï ±×ÀÇ ¿¬±â¸¦ ´Ã Á¶ÀýÇØ¾ß ÇÑ´Ù. µµ´ö °ü½ÀÀÇ ÁøÈ´Â ¾ðÁ¦³ª
Àα¸ ¹Ðµµ¿¡ ´Þ·Á ÀÖ´Ù. À̰ÍÀº Çì¾Æ¸®±â Èûµé¾îµµ Âü¸»ÀÌ´Ù. »ç¶÷ÀÇ ÅäÁö ÀÌ¿ë ±â¼ú, °ð À¯ÁöÇÏ´Â ±â¼ú¿¡ »ýȰ
¼öÁØÀ» ´õÇÑ °ÍÀº ¹Î¼Ó(ÚÅáÔ)ÀÇ ÃÑÇÕ, °ð µµ´ö °ü½ÀÀÌ´Ù. ±×¸®°í »ýȰÀÇ ¿ä±¸¿¡ ´ëÇÏ¿© »ç¶÷ÀÌ ÀûÀÀÇÑ °ÍÀÇ
ÃÑÇÕÀÌ »ç¶÷ÀÇ ¹®ÈÀû ¹®¸íÀÌ´Ù.
68:5.2 (768.2) °¡Àå ÀÏÂï
ÀÖ¾ú´ø Àΰ£ÀÇ ¹®È´Â µ¿¹Ý±¸ÀÇ °µéÀ» µû¶ó¼ »ý°Ü³µ°í, °Å±â¼ ÀüÁøÇÏ´Â ¹®¸íÀÇ ÇàÁø¿¡ ³× °¡Áö Å« ´Ü°è°¡ ÀÖ¾ú´Âµ¥,
´ÙÀ½°ú °°´Ù:
68:5.3 (768.3) 1. ¼öÁý
´Ü°è. ¸Ô¾î¾ß µÇ´Â °Í, ¹è°íÇÄÀº »ê¾÷ Á¶Á÷ÀÇ Ã¹ ÇüÅÂ, ¿ø½ÃÀûÀ¸·Î ¸ÔÀÌ ¼öÁýÇÏ´Â ÁÙÀ» ¼°Ô ÇÏ¿´´Ù. ¸ÔÀ»
°ÍÀ» ÁýÀ¸¸é¼ ¶¥À» Áö³ª°¡´Â ±×·¯ÇÑ ±¾ÁÖ¸° »ç¶÷µéÀÌ ÇàÁøÇÏ´Â ÁÙÀº ¶§¶§·Î 16ų·Î¹ÌÅͳª µÇ°ï Çß´Ù. À̰ÍÀº
¿ø½Ã À¯¸ñ¹Î ´Ü°èÀÇ ¹®È¿´°í, Áö±Ý ¾ÆÇÁ¸®Ä«ÀÇ ºÎ½Ã¸ÇÀÌ ÀÌ »ýȰ ÇüŸ¦ µû¸¥´Ù.
68:5.4 (768.4) 2. »ç³É
´Ü°è. ¹«±â(ÙëÐï)ÀÎ ¿¬ÀåÀÇ ¹ß¸íÀº »ç¶÷À¸·Î ÇÏ¿©±Ý »ç³É²ÛÀÌ µÇ°í, µû¶ó¼ ¸ÔÀ» °ÍÀ» ¾òÀ¸·Á°í ³ë¿¹Ã³·³ ÀÏÇÏ´Â
»ýȰ·ÎºÎÅÍ »ó´çÇÑ ÀÚÀ¯¸¦ ¾ò°Ô ¸¸µé¾ú´Ù. Áß´ëÇÑ ÀüÅõ¿¡¼ ÁÖ¸ÔÀ» ½ÉÇÏ°Ô ´ÙÄ£, »ý°¢ ±íÀº ¾î´À ¾Èµ· »ç¶÷ÀÌ
ÆÈ ´ë½Å¿¡ ±â´Ù¶õ ¸·´ë±â¸¦, ±×¸®°í ÁÖ¸Ô ´ë½Å¿¡, ÈûÁÙ·Î ³¡¿¡ ´Ü´ÜÇÑ ºÎ½Ëµ¹ Á¶°¢À» ¹¾î¼ ¾²´Â °ü³äÀ» ´Ù½Ã
ã¾Æ³Â´Ù. ¸¹Àº ºÎÁ·ÀÌ ÀÌ·± Á¾·ùÀÇ »ý°¢À» µû·Î ÇØ³Â°í, ÀÌ ¿©·¯ ÇüÅÂÀÇ ¸ÁÄ¡´Â Àΰ£ÀÇ ¹®¸í¿¡¼ Å©°Ô ÀüÁøÇÏ´Â
ÇÑ °ÉÀ½À̾ú´Ù. ¿À´Ã³¯ ¿À½ºÆ®¶ö¸®¾ÆÀÇ ¾î¶² ¿øÁÖ¹ÎÀº ÀÌ ´Ü°è¸¦ Áö³ª¼ °ÅÀÇ Áøº¸ÇÏÁö ¾Ê¾Ò´Ù.
68:5.5 (768.5) ûÀÎÀº
¼Ø¾¾ ÀÖ´Â »ç³É²ÛÀÌ¿ä µ£²ÛÀÌ µÇ¾ú´Ù. ±×µéÀº °¿¡ ¿ïŸ¸®¸¦ Ãļ ¹°°í±â¸¦ ´ë·®À¸·Î Àâ¾Ò°í, ³ª¸ÓÁö¸¦ °Ü¿ï¿¡
¾²·Á°í ¸»·È´Ù. ¿©·¯ ÇüÅÂÀÇ ±³¹¦ÇÑ ¿Ã°¡¹Ì¿Í µ£ÀÌ »ç³É°¨À» Àâ´Â µ¥ ÀÌ¿ëµÇ¾úÁö¸¸, À̺¸´Ù ¿ø½ÃÀû Á¾Á·µéÀº Å«
µ¿¹°À» »ç³ÉÇÏÁö ¾Ê¾Ò´Ù.
68:5.6 (768.6) 3. ¸ñÃà
´Ü°è. ÀÌ ´Ü°èÀÇ ¹®¸íÀº µ¿¹°À» ±æµéÀÓÀ¸·Î °¡´ÉÇØÁ³´Ù. ¾Æ¶øÀΰú ¾ÆÇÁ¸®Ä« ¿øÁÖ¹ÎÀº ÃÖ±Ù¿¡ ¸ñÃàÇÏ´Â ¹ÎÁ·¿¡ ¼ÓÇÑ´Ù.
68:5.7 (768.7) ¸ñÃà »ýȰÀº
½Ä·®¿¡ ³ë¿¹°¡ µÈ »óÅ·κÎÅÍ ´õ¿í ºÎ´ãÀ» ´ú¾î ÁÖ¾ú´Ù. »ç¶÷Àº ±×ÀÇ ÀÚº»¿¡¼ »ý±â´Â ÀÌÀÚ(××í), °ð °¡Ãà
¶¼ÀÇ Áõ°¡ºÐÀ¸·Î »ç´Â °ÍÀ» ¹è¿ü°í, À̰ÍÀº ¹®È¿Í Áøº¸¸¦ À§ÇÏ¿© ´õ ¿©°¡¸¦ ¸¶·ÃÇØ ÁÖ¾ú´Ù.
68:5.8 (768.8) ¸ñÃà ÀÌÀüÀÇ
»çȸ´Â ³²³à°¡ Çùµ¿ÇÏ´Â »çȸ¿´Áö¸¸, µ¿¹° »çÀ°ÀÌ ÆÄ±ÞµÈ °ÍÀº ¿©ÀÚ¸¦ »çȸ¿¡¼ ³ë¿¹°¡ µÇ´Â óÁö·Î ¶³¾î¶ß·È´Ù.
±× Àü¿¡´Â µ¿¹°ÀÇ °í±â¸¦ È®º¸ÇÏ´Â °ÍÀÌ ³²ÀÚÀÇ Àǹ«¿´°í, ¸ÔÀ» ä¼Ò¸¦ ¸¶·ÃÇÏ´Â °ÍÀÌ ¿©ÀÚÀÇ ÀÏÀ̾ú´Ù. µû¶ó¼,
³²ÀÚ°¡ »ýȰÀÇ ¸ñÃà ½Ã´ë¿¡ µé¾î°¬À» ¶§, ¿©ÀÚÀÇ À§¾öÀº Å©°Ô ¶³¾îÁ³´Ù. ¿©ÀÚ´Â ¿©ÀüÈ÷ »ýȰ¿¡ ÇʼöÀΠä¼Ò¸¦
»ý»êÇÏ´À¶ó°í ¼ö°íÇØ¾ß µÇ¾ú°í, ÇÑÆí ³²Àڴ dzºÎÇÑ µ¿¹°ÀÇ °í±â¸¦ ¸¶·ÃÇϱâ À§ÇÏ¿© °íÀÛ µ¿¹°ÀÇ ¶¼°¡ ÀÖ´Â °÷À¸·Î
°¡±â¸¸ ÇÏ¸é µÇ¾ú´Ù. ÀÌó·³ ³²ÀÚ´Â ºñ±³Àû ¿©ÀڷκÎÅÍ µ¶¸³µÇ¾ú´Ù. ¸ñÃà ½Ã´ë¸¦ ÅëÇÏ¿© ³»³», ¿©ÀÚÀÇ ÁöÀ§´Â
²ÙÁØÈ÷ ¶³¾îÁ³´Ù. ÀÌ ½Ã´ëÀÇ ³¡ÀÌ µÇ¾î¼ ¿©ÀÚ´Â Àΰ£ÀÎ µ¿¹°º¸´Ù °ÅÀÇ ³´°Ô µÇÁö ¾Ê¾ÒÀ¸¸ç, µ¿¹°ÀÇ ¶¼°¡ ³ëµ¿Çϰí
»õ³¢¸¦ ³ºµµ·Ï ±â´ëÇÑ °Íó·³, ÀÏÇϰí Àΰ£ÀÇ ÀÚ½ÄÀ» ³º´Â ½Å¼¼·Î ¶³¾îÁ³´Ù. ¸ñÃà ½Ã´ëÀÇ ³²ÀÚ´Â °¡ÃàÀ» Áö±ØÈ÷
»ç¶ûÇß´Ù. ³²ÀÚ°¡ Á¦ ¾Æ³»¸¦ ´õ ±íÀÌ »ç¶ûÇÒ ¼ö ¾ø¾úÀ¸´Ï, ´õ±º´Ù³ª µüÇÑ ÀÏÀ̾ú´Ù.
68:5.9 (769.1) 4. ³ó¾÷
´Ü°è. ÀÌ ½Ã´ë´Â ½Ä¹°(ãÕÚª)À» ±æµéÀÓÀ¸·Î ½ÃÀ۵Ǿú°í, À̰ÍÀº °¡Àå ³ôÀº Á¾·ùÀÇ ¹°Áú ¹®¸íÀ» ´ëÇ¥ÇÑ´Ù. Ä®¸®°¡½ºÆ¼¾Æ¿Í
¾Æ´ã ¸ðµÎ°¡ ¿ø¿¹¿Í ³ó¾÷À» °¡¸£Ä¡·Á°í ¾Ö½è´Ù. ¾Æ´ã°ú À̺ê´Â ¸ñµ¿ÀÌ ¾Æ´Ï¶ó ä¼Ò¸¦ °¡²Ù´Â »ç¶÷À̾ú°í, ä¼Ò
Àç¹è´Â ´ç½Ã¿¡ »ó±Þ ¹®È¿´´Ù. ½Ä¹°ÀÇ Àç¹è´Â ÀηùÀÇ ¸ðµç Á¾Á·¿¡°Ô »ç¶÷À» °í»óÇÏ°Ô ¸¸µå´Â ¿µÇâÀ» ¹ÌÄ£´Ù.
68:5.10 (769.2) ³ó¾÷Àº
¼¼°èÀÇ Àα¸ ¹Ðµµ¸¦ 4¹è°¡ ³Ñ°Ô ´Ã¿´´Ù. ³ó¾÷Àº ÀÌÀüÀÇ ¹®È ´Ü°èÀÇ ¸ñÃàÇÏ´Â Á÷¾÷°ú °âÇÒ ¼öµµ ÀÖ¾ú´Ù. ¼¼
´Ü°è°¡[2] °ãÄ¥ ¶§, ³²ÀÚ´Â »ç³ÉÇÏ°í ¿©ÀÚ´Â ¶¥À» °æÀÛÇÑ´Ù.
68:5.11 (769.3) ¸ñÀÚ¿Í
ÅäÁö¸¦ °æÀÛÇÏ´Â ÀÚ »çÀÌ¿¡´Â ¾ðÁ¦³ª ¸¶ÂûÀÌ ÀÖ¾î ¿Ô´Ù. »ç³É²Û°ú ¸ñÀÚ´Â Åõ»ç¿ä, ½Î¿òÀ» ÁÁ¾ÆÇÏ¿´´Ù. ³ó»ç²ÛÀº
Æòȸ¦ ´õ »ç¶ûÇÏ´Â Á¾·ù¿´´Ù. µ¿¹°°ú °ü·ÃÀ» °¡Áö´Â °ÍÀº ½Î¿ò°ú ¹«·Â(ÙëÕô)À» ¾Ï½ÃÇϸç, ½Ä¹°°ú °ü°è¸¦ °¡Áö´Â
°ÍÀº ÂüÀ»¼º°ú Æò¿Â°ú Æòȸ¦ ÁÖÀÔ½ÃŲ´Ù. ³ó¾÷°ú »ê¾÷Àº Æòȷοî Ȱµ¿ÀÌ´Ù. ±×·¯³ª ¼¼»óÀÇ »çȸ Ȱµ¿À¸·Î¼ ÀÌ
µÎ °¡ÁöÀÇ ¾àÁ¡Àº, ÈïºÐ°ú ¸ðÇèÀÌ ¸ðÀÚ¶ó´Â °ÍÀÌ´Ù.
68:5.12 (769.4) Àΰ£
»çȸ´Â »ç³É ´Ü°è·ÎºÎÅÍ ¸ñÃà ´Ü°è¸¦ °ÅÃļ, ¶¥¿¡¼ ³ó»ç Áþ´Â ´Ü°è·Î ÁøÈÇß´Ù. ±×¸®°í ÀÌ Áøº¸ÇÏ´Â ¹®¸íÀÇ
°¢ ´Ü°è¿¡ ¹æ¶û »ýȰÀÌ Â÷Ãû ÁÙ¾îµé¾ú´Ù. ³²ÀÚ´Â °¥¼ö·Ï ´õ Áý¿¡¼ »ì±â ½ÃÀÛÇß´Ù.
68:5.13 (769.5) ±×¸®°í ÀÌÁ¦ »ê¾÷Àº
³ó¾÷À» º¸ÃæÇÏ°í ±× °á°ú·Î ´õ¿í µµ½ÃȰ¡ ÀÌ·ç¾îÁö°í, ½Ã¹Î °è±Þ¿¡´Â ºñ³ó¾÷ Áý´ÜÀÌ ´Ã¾î³µ´Ù. ±×·¯³ª °¡Àå ³ôÀº
»çȸ ¹ßÀüÁ¶Â÷ ´Ã °ÇÀüÇÑ ³ó¾÷ÀÇ ±âÃÊ À§¿¡ ¼¾ß ÇÑ´Ù´Â °ÍÀ» ±× ÁöµµÀÚµéÀÌ ±ú´ÝÁö ¸øÇÑ´Ù¸é, »ê¾÷ ½Ã´ë´Â »ì¾Æ³²±â¸¦
¹Ù¶ö ¼ö ¾ø´Ù.
°¢ÁÖ[2] 68:5.10 ¼¼ ´Ü°è : ¾Õ¼ ¸»ÇÑ
»ç³É¤ý¸ñÃà¤ý³ó¾÷ ´Ü°è.
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5.
Land Techniques¡ªMaintenance
Arts
68:5.1 Land is the stage of society; men
are the actors. And man must ever adjust his performances to
conform to the land situation. The evolution of the mores is
always dependent on the land-man ratio. This is true notwithstanding
the difficulty of its discernment. Man's land technique, or
maintenance arts, plus his standards of living, equal the sum
total of the folkways, the mores. And the sum of man's adjustment
to the life demands equals his cultural civilization.
68:5.2 The earliest human cultures arose along the rivers of
the Eastern Hemisphere, and there were four great steps in the
forward march of civilization. They were:
68:5.3. 1. The collection stage. Food coercion, hunger, led
to the first form of industrial organization, the primitive
food-gathering lines. Sometimes such a line of hunger march
would be ten miles long as it passed over the land gleaning
food. This was the primitive nomadic stage of culture and is
the mode of life now followed by the African Bushmen.
68:5.4. 2. The hunting stage. The invention of weapon tools
enabled man to become a hunter and thus to gain considerable
freedom from food slavery. A thoughtful Andonite who had severely
bruised his fist in a serious combat rediscovered the idea of
using a long stick for his arm and a piece of hard flint, bound
on the end with sinews, for his fist. Many tribes made independent
discoveries of this sort, and these various forms of hammers
represented one of the great forward steps in human civilization.
Today some Australian natives have progressed little beyond
this stage.
68:5.5 The blue men became expert hunters and trappers; by fencing
the rivers they caught fish in great numbers, drying the surplus
for winter use. Many forms of ingenious snares and traps were
employed in catching game, but the more primitive races did
not hunt the larger animals.
68:5.6. 3. The pastoral stage. This phase of civilization was
made possible by the domestication of animals. The Arabs and
the natives of Africa are among the more recent pastoral peoples.
68:5.7 Pastoral living afforded further relief from food slavery;
man learned to live on the interest of his capital, the increase
in his flocks; and this provided more leisure for culture and
progress.
68:5.8 Prepastoral society was one of sex co-operation, but
the spread of animal husbandry reduced women to the depths of
social slavery. In earlier times it was man's duty to secure
the animal food, woman's business to provide the vegetable edibles.
Therefore, when man entered the pastoral era of his existence,
woman's dignity fell greatly. She must still toil to produce
the vegetable necessities of life, whereas the man need only
go to his herds to provide an abundance of animal food. Man
thus became relatively independent of woman; throughout the
entire pastoral age woman's status steadily declined. By the
close of this era she had become scarcely more than a human
animal, consigned to work and to bear human offspring, much
as the animals of the herd were expected to labor and bring
forth young. The men of the pastoral ages had great love for
their cattle; all the more pity they could not have developed
a deeper affection for their wives.
68:5.9. 4. The agricultural stage. This era was brought about
by the domestication of plants, and it represents the highest
type of material civilization. Both Caligastia and Adam endeavored
to teach horticulture and agriculture. Adam and Eve were gardeners,
not shepherds, and gardening was an advanced culture in those
days. The growing of plants exerts an ennobling influence on
all races of mankind.
68:5.10 Agriculture more than quadrupled the land-man ratio
of the world. It may be combined with the pastoral pursuits
of the former cultural stage. When the three stages overlap,
men hunt and women till the soil.
68:5.11 There has always been friction between the herders and
the tillers of the soil. The hunter and herder were militant,
warlike; the agriculturist is a more peace-loving type. Association
with animals suggests struggle and force; association with plants
instills patience, quiet, and peace. Agriculture and industrialism
are the activities of peace. But the weakness of both, as world
social activities, is that they lack excitement and adventure.
68:5.12 Human society has evolved from the hunting stage through
that of the herders to the territorial stage of agriculture.
And each stage of this progressive civilization was accompanied
by less and less of nomadism; more and more man began to live
at home.
68:5.13 And now is industry supplementing agriculture, with
consequently increased urbanization and multiplication of nonagricultural
groups of citizenship classes. But an industrial era cannot
hope to survive if its leaders fail to recognize that even the
highest social developments must ever rest upon a sound agricultural
basis.
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6. ¹®ÈÀÇ ÁøÈ
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»ç´Â µµ½ÉÀÌ Àα¸ ¹Ðµµ°¡[3] Á¶±Ý ÀûÀº, ³ó¾÷°ú »ê¾÷¿¡ Á¾»çÇÏ´Â Àα¸ÀÇ Áö¿øÀ» ¹ÞÀ» ¶§, ±×·± µµ½É¿¡¼ ÃÖ¼±À¸·Î
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°¡Á·ÀÌ ÀÛ¾ÆÁø´Ù.
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¸ðµç ¾Æ±âÀÇ ¾à 25ÆÛ¼¾Æ®ÀÇ Á×À½À» ÃÊ·¡ÇÑ´Ù.
68:6.11 (770.8) ¼¼°èÀÇ
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º¸Åë ÀÌÇÏÀÇ Áý´Ü ´ë½Å¿¡, º¸Åë »ç¶÷, °ð ¾ÈÁ¤µÈ Àΰ£ÀÇ Áõ°¡¸¦ ÃËÁøÇÒ ÅëÂû·Â°ú ¿ë±â¸¦ °¡Áú °ÍÀΰ¡? º¸Åë
Àΰ£ÀÌ ¾çÀ°µÇ¾î¾ß ÇÑ´Ù. º¸Åë »ç¶÷Àº ¹®¸íÀÇ µî»À¿ä, Á¾Á·¿¡¼ µ¹¿¬ º¯ÀÌ ÃµÀçµéÀÌ ³ª¿À´Â ±Ù¿øÀÌ´Ù. º¸Åë ÀÌÇÏÀÇ
»ç¶÷Àº »çȸÀÇ ÅëÁ¦¸¦ ¹Þ¾Æ¾ß ÇÑ´Ù. ÇÏµî ¼öÁØÀÇ »ê¾÷ °ü¸®, °ð µ¿¹° ¼öÁغ¸´Ù ³ôÀº Áö´ÉÀ» ¿ä±¸ÇÏÁö¸¸, »ó±Þ
ºÎ·ùÀÇ Àηù¸¦ À§ÇÏ¿© ºÐ¸íÈ÷ ÁøÁ¤ÇÑ Á¾°ú ¼Ó¹ÚÀÌ µÇ´Â ±×·¯ÇÑ ³·Àº µî±ÞÀÇ ³ëµ¿¿¡ ÇÊ¿äÇÑ °Íº¸´Ù ´õ »ý»êµÇ¾î¼´Â
¾È µÈ´Ù.
68:6.12 (771.1) [ÇѶ§
À¯¶õ½Ã¾Æ¿¡ ÁÖµÐÇß´ø ÇÑ ¸á±â¼¼µ¦ÀÌ ¹ßÇ¥ÇÏ¿´´Ù.]
°¢ÁÖ[3] 68:6.5 Àα¸ ¹Ðµµ : ¿©±â¼
land-man ratio´Â ÀÏÁ¤ÇÑ ÅäÁö ¾È¿¡ »ç´Â »ç¶÷ÀÇ ¼ö(population/land)¸¦ ¸»ÇÑ´Ù.
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6. Evolution of Culture
68:6.1 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 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 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 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 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 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 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 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 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 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 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 [Presented by a Melchizedek sometime stationed on Urantia.]
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