顯然，當(dāng)前席卷全球的這場(chǎng)危機(jī)，是異常深重的，史無(wú)前例的。縱觀歷史，人類曾經(jīng)歷過(guò)各種類型的危機(jī)——社會(huì)危機(jī)、國(guó)家危機(jī)、政治危機(jī)等。危機(jī)潮來(lái)潮去，經(jīng)濟(jì)衰退蕭條，經(jīng)過(guò)一番修補(bǔ)，危機(jī)又改頭換面，得以茍延。對(duì)此我們已耳熟能詳，心知肚明。
但可以肯定，當(dāng)前這場(chǎng)危機(jī)不同于以往。之所以不同，首先因?yàn)樵谶@場(chǎng)危機(jī)中，我們所應(yīng)對(duì)的既非金錢，也非實(shí)物，而是理念。危機(jī)之所以空前深重，是因?yàn)檫@是一場(chǎng)理念的危機(jī)。我們?cè)谂c理念爭(zhēng)吵不休，我們?cè)跒橹\殺狡辯洗白，世界各地都把謀殺狡辯為實(shí)現(xiàn)正當(dāng)目的的手段，這實(shí)在是史無(wú)前例的。先前，人們把邪惡視為邪惡，把謀殺視為謀殺；而今，謀殺卻變成了實(shí)現(xiàn)高尚目的的手段。不論謀殺個(gè)人，或謀殺群體，都被如簧巧舌所洗白，因?yàn)闅⑹只蛩澈蟮慕M織，把謀殺狡辯為達(dá)成目的的手段，可裨益全人類，換言之，犧牲當(dāng)前以換取未來(lái)，只要宣稱我們的目的是為人類謀福利，就可以不擇手段且無(wú)關(guān)緊要。所以，這種理念意味著，錯(cuò)誤的手段能產(chǎn)生正當(dāng)?shù)慕Y(jié)果，你可以運(yùn)用理念為錯(cuò)誤手段漂白。
我們已經(jīng)構(gòu)建了龐大的理念框架，來(lái)為丑惡辯白，這無(wú)疑是史無(wú)前例的。惡就是惡，惡不能帶來(lái)善，戰(zhàn)爭(zhēng)絕不是帶來(lái)和平的手段。
——克里希那穆提《生命書(shū)：365靜心日課》（The Book of Life: Daily Meditations with Krishnamurti）
譯按：此篇節(jié)選自克氏1954年版著作First and Last Freedom，文中所譴責(zé)的謀殺，可能是指1948年1月30日印度和平領(lǐng)袖圣雄甘地被印度教憤青刺殺事件。
Justifying Evil
Obviously the present crisis throughout the world is exceptional, without precedent. There have been crises of varying types at different periods throughout history—social, national, political. Crises come and go; economic recessions, depressions, come, get modified, and continue in a different form. We know that; we are familiar with that process.
Surely the present crisis is different, is it not? It is different first because we are dealing not with money nor with tangible things but with ideas. The crisis is exceptional because it is in the field of ideation. We are quarreling with ideas, we are justifying murder; everywhere in the world we are justifying murder as a means to a righteous end, which in itself is unprecedented. Before, evil was recognized to be evil, murder was recognized to be murder, but now murder is a means to achieve a noble result. Murder, whether of one person or of a group of people, is justified, because the murderer, or the group that the murderer represents, justifies it as a means of achieving a result that will be beneficial to man. That is, we sacrifice the present for the future—and it does not matter what means we employ as long as our declared purpose is to produce a result that we say will be beneficial to man. Therefore, the implication is that a wrong means will produce a right end and you justify the wrong means through ideation.
… We have a magnificent structure of ideas to justify evil and surely that is unprecedented. Evil is evil; it cannot bring about good. War is not a means to peace.
FEBRUARY 24
