甘地傳

內(nèi)容概要

在印度人眼中，甘地是“圣雄”，是“國(guó)父”。是民族的光榮，是人類歷史上難得的偉人。邱吉爾說(shuō)他是“光膀子的苦行僧”。羅曼·羅蘭給了他“神圣的騾子”封號(hào)。在甘地八十年生命進(jìn)而，他追求真理，探索未知。他主張“非暴力”的抗?fàn)幏绞?。他弘揚(yáng)“真理的力理”理念 。他提倡“不合作”運(yùn)動(dòng)，他細(xì)細(xì)的嗓音和慈祥的微笑，喚起了一個(gè)新的世界，印芳終于走出黑暗，重獲自由。

作者簡(jiǎn)介

羅曼·羅蘭
    我們?cè)?jīng)敬奉之至的多少座豐碑都已坍塌破碎，被動(dòng)蕩夷為平地；羅曼羅蘭樹(shù)起的豐碑抒挺過(guò)槍林彈雨，穿過(guò)唇槍舌劍，傲然屹立。羅曼·羅蘭，20世紀(jì)最偉大的小說(shuō)家、劇作家、隨筆作家和法國(guó)文學(xué)的偉大神秘主義者之一。

書籍目錄

PART ONE
1
2
3
4
……
PART TWO
1
2
3
4
……
PART THREE
1
2
3
4
5
BIBLIOGRATHY
LIST OF ILLUSTRATIONS
編者的話

章節(jié)摘錄

　　The resemblance between the twomen is greatest，or perhaps Tolstoi’S in-fluence has been strongest，in their con-demnation of European and 0ceidental　　civilization．　　Ever since Rousseau ourWesterncivilization has been attacked by thefreest and broadest minds of Europe．when Asia began to wake to a realiza-tion of her own Power and revoltagainst Western oppression，she hadonh，to peer into Europe’S oxvn files tocompile formidable records of the ini-quity of her SO-ealled civilized invaders．Gandhi did not fail to do SO，and in his　　“Hind Swaraj”he cites a list of books，many of which were written by Eng-lishmen，condemning European civiliza-tion．　But the document to which therecan beno rejoinder is that whichEurope herself has traced in the life-blood of races oppressed and despoiledin the name of lying principles and，above all, in the brazen revelation ofEuropes lies, greed, and ferocity asunfolded during the last war, called the“War for Civilization.” And in itEurope sank to such depths that in herinsanity she even invited the peoples ofAsia and Africa to contemplate her　　nudity.　They saw her and judged her.　　The last war has shown as nothing elsehas theSatanic1natureofthecivilizationthat dominates　Europe　to-day.　Everycanon of public morality has been broken bythe victors in the name of virtue.　No liehas been considered too foul to be uttered.　　The motive behind every crime is not re-ligious or spiritual but grossly material...Europe to-day is only nominally Christian.In reality it is worshipping Mammon.2　　You will find sentiments such asthese expressed again and again, duringthe last five vears, both in India and　1 A term often used by Gandhi.　“Untouchability　　is an invention of Satan.”　(June 19， 1921.)2 September 8, 1920. Japan.　Leaders too prudent to voicethem openly show by their attitude thatsuch is their inmost conviction.　Thisis not the least disastrous result of the:Pyrrhic victory of 1918.　　Gandhi, however, had seen the realface of Western civilization lonbefore1914.　It had revealed itself to him un-masked during his twenty years cam-paign in South Africa, and in 1908, inhis "Hind Swaraj," he calls moderncivilization the "great vice."　　Civilization, says Gandhi, is civiliza-tion in name only.　In reality it corres-ponds to what ancient Hinduism calledthe dark ages.　It has set material well-being up as the only goal of life.　Itscorns spiritual values.　It maddensEuropeans,　leads　them to　worshi money only, and prevents them fromfinding peace or cultivating the bestwithin them.　Civilization in the West-ern sense means hell for the weak andfor the working classes.　It saps the　　vitality of the race.　But this Sataniccivilization will destroy itself.　West-ern civilization is Indias real enemy,much more than the English, who, in-dividually, are not bad, but simply suf-fer　from　their　civilization.　Gandhicriticizes those of his compatriots whowould want to drive out the English, todevelop India themselves, and civilizeher according to　European standards.This, he says, would be like having thenature of a tiger without the tiger.　In-dias aim should be to repudiate West-ern civilization.　　In his arraignment of Western civi-lization Gandhi scores three categoriesof men particularly: magistrates, doc-tors, and teachers.　　Gandhis objection to teachers isquite comprehensible, since they havebrought the Hindus up to scorn orneglect their own language and to dis-own their real aspirations; in fact, theteachers in India have inflicted a sortof national degradation on the school-children　in　their　charge.　Besides,Western teachers appeal to the mindonly; they neglect the education of theheart and of the character.　Finally,they depreciate bodily labor, and tospread a purely literary education in acountry where eighty per cent of thepopulation is agricultural and ten percent industrial is positively criminal.　　The profession of magistrate is im-moral.　In India the courts are an in-strument of British domination; theyencourage dissensions among Indians,and in a general way they foster and in-crease misunderstanding and animosity.They stand for a fattening, lucrativeexploitation of the worst instincts.　　As　for　the　medical　profession,Gandhi admits he was attracted to it atfirst, but he soon realized it was not hon-orable.　For Western medical scienceisconcerned with giving relief to suf-fering bodies only.　It does not striveto do away with the cause of sufferingand disease, which, as a rule, is nothingbut vice.　In fact, Western medical sci-ence may almost be said to encouragevice by making it possible for a manto satisfy his passions and appetites atthe least possible risk.　It contributes,therefore,　to　demoralize　people;　itweakens tkeir will-power by helpingthem to cure themselves with "blackmagic" prescriptions instead of for-cing them to stregthen their characterby disciplinary rules for body and soulIn opposition to the false medical sci-ence of the West, which Gandhi has of a It should not be forgotten that one of Gandhrsmain arguments　against the medical scienco ofEurope Is its use of vivisection, which he brandsas mans blackest crime."　　……

媒體關(guān)注與評(píng)論

　　編者的話　　《名人名傳叢書》是一大型文化建設(shè)工程，在其起步之初，編者，有話告之于讀者：　　歷史是無(wú)數(shù)人物之傳記。史源于事，事源于人；無(wú)人則無(wú)事，無(wú)事則無(wú)史。馬克思、恩格斯有言：“歷史不過(guò)是追求著自己目的的人的活動(dòng)而已?！痹u(píng)述“追求著自己目的的人的活動(dòng)”，即成傳記；解讀傳記，因而即是解讀歷史。無(wú)數(shù)人物之傳記構(gòu)成為歷史，于無(wú)數(shù)人物之傳記之外另求一歷史，則無(wú)歷史矣。　　傳記是傳主成敗得失之記錄。傳記講解傳主之成敗得失，名傳講解名人之成敗得失。講善惡可也，講賢不肖可也，講毀譽(yù)可也，但均不及講智愚、講成敗得失來(lái)得根本。名人之跌倒與爬起、之挫敗與新生，其中之“一陰一陽(yáng)之道”，正是后人入世立足之航標(biāo)燈、之后車鑒、之警示牌。解讀傳記，尤其是解讀名人之傳記，恰如為自己“主政”請(qǐng)來(lái)無(wú)數(shù)大智大勇之“垂簾聽(tīng)政者”?！　∶怂髦畟饔浭侨宋闹A。名人為名人作傳，恰如“酒逢知已”、“棋逢對(duì)手”，一舉一動(dòng)，一言一行，均了然于心，盡在不言中。凡人為名人作傳，所以不能上境界，在凡人無(wú)以跟上名人之大智大意；名人為名人作傳，所以能動(dòng)人心弦，在名人可以看穿名人之背后，從而能對(duì)傳主之成敗得失，達(dá)致“同情之了解”。酒不逢知己，酒而無(wú)味；棋不逢對(duì)手，棋而無(wú)趣。讀者猶如旁觀者，看兩強(qiáng)之打斗，自可以鍛煉自己、提高自己，而向名人靠近一小步。名人為名人作傳，記錄名人之成敗得失，從而也就記錄了歷史。吾人解讀名人所作名人之傳記，讀懂名人之成敗得失，從而也就讀懂了歷史?！　』谝陨险J(rèn)識(shí)，《名人名傳叢書》將盡可能發(fā)掘、整理名人所撰名人之傳記。在近年內(nèi)，將推出中文版名人名傳100種、英文版名人名傳100種，每種均在原文字基礎(chǔ)上，配以精美插圖，以收?qǐng)D文并茂、相得益彰之效。此工程而能完工，將是中國(guó)文化建設(shè)史上的一件大事?！　　睹嗣麄鲄矔酚擅藗饔浳幕芯恐行木庉?。該中心在編輯現(xiàn)有名人名傳的同時(shí)，亦準(zhǔn)備推出名人文集和名人研究系列，歡迎賜稿。　　聯(lián)系地址：北京西城區(qū)德外五路通街Q9號(hào)院2號(hào)樓　名人傳記文化研究中心

編輯推薦

　　羅曼·羅蘭，這位偉大的文學(xué)巨匠用他生命的筆向世人介紹了這位異族的英雄人物，成就了這樣一部百年的經(jīng)典《甘地傳》，給世人展示了一種崇高的信仰和人格。

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