雙語暢銷書《艾倫圖靈傳》第3章:思考什麼是思考(35)

ter had more gently, but more widely, portrayed an insistence on the priority of individual relationships over every kind of institution.

E.M.福斯特則顯得更溫和些，但他的觀點更具一般性，他認爲在任何制度下，都應當優先尊重個體。

In 1927 Lowes Dickinson, the King s historian and first advocate of a 'League of Nations', wrote18 in his autobiography:

1927年，國王學院歷史學家，國際同盟最早的擁護者，路維士.狄更生在他的自傳裏寫道：

The main stream is Jix* and Churchill and Communists and Fascists and hideous hot alleys in towns,

人們每天都嚷着丘吉爾，共產主義，法西斯。

and politics, and that terrible thing called the 'Empire', for which everyone seems to be willing to sacrifice all life, all beauty,

爲了這些政治概念，爲了這個名爲帝國的嚇人的東西，似乎每個人都願意犧牲生命，犧牲一切美好。

all that is worthwhile, and has it any worth at all? It's a mere power engine.

這真的值得嗎？這是個只會使蠻力的發動機。

They spoke of mere power, that was the point.

只會使蠻力，這是問題的關鍵。

Even Keynes, involved in state affairs and devoted to economics, did so in the belief that with such tawdry problems solved, people could start to think about something important.

凱恩斯這時正忙於財政，他的信念是，只有這個問題解決了，人們才能開始思考真正重要的事。

It was an attitude very different from the cult of duty, which made a virtue out of playing the expected part in the power structure.

這種態度與對責任感的迷信有很大區別，道德不再在權力體系中扮演原來的角色。

King's College was very different from Sherborne School.

在這方面，國王學院與舍爾伯尼非常不同。