共濟會
一种遍布全球的兄弟會組織
共濟會出現在18世紀的英國，是一種帶宗教色彩的兄弟會組織，也是目前世界上最龐大的秘密組織，他們自稱宣揚博愛和慈善思想，以及美德精神，追求人類生存意義。世界上眾多著名人士和政治家都是共濟會成員。
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語錄
編輯- 為什麼有商人、藝術家、銀行家、官員和律師，從十七世紀20年代左右，開始自稱石匠和試圖重現中世紀行會的儀式？所有這些奇怪的化裝舞會是什麼呢？漸漸地，畫面變得更加清晰。舊的公會不僅僅是一個生產組織，它還規範了其成員的道德和生活方式。它完全融入城市人口的生活，尤其是公半工匠和半的建築藝術家。公會制度的瓦解帶來了一個幾乎沒有從中世紀出現的社會的道德危機。新道德形成的速度比舊的要慢得多。因此，嘗試，在歷史上很常見，保持一種道德紀律時，它的社會基礎，在這種情況下，那些工業行會，早已被歷史的進程破壞了。活性砌體成為理論砌體。但舊的道德生活方式，男人試圖保持只是為了保持他們，獲得了一個新的意義。在共濟會的某些分支，一個明顯的反動封建元素突出，在蘇格蘭系統。在第十八世紀，共濟會成為表達了啟蒙的激進政策，如在光照的情況下，他們是革命的先驅；在它的左邊，它最終在燒炭黨。共濟會計算他們的成員路易斯十六的斷頭機是誰發明了斷頭台在博士。在德國南部，一個公開的共濟會認為革命的性質，而在凱薩琳的偉大是一種偽裝反映貴族和官僚階層的法院。共濟會他被放逐到西伯利亞的共濟會的皇后。雖然我們每天的廉價成衣幾乎沒有人還穿著他爺爺的外套，在思想的外套和襯布的世界仍然流行。思想是代代相傳的，雖然，像祖母的枕頭和被單，他們散發著臭氣。即使是那些有義務改變他們的意見的物質，迫使他們進入古老的模具。在工業革命已經超過它在思想更深遠的多，在計件工資優先的新結構。這就是為什麼小資產階級的法國議員還沒找到更好的方式創造道德關係著人們一起對抗現代關係的破壞比穿上白色的圍裙和武裝自己與圓規或鉛垂線。他們真的在思考，而不是建立一個新的建築，而不是尋找他們的方式回到過去的議會或外交部。
- 俄譯英：Why had the merchants, artists, bankers, officials, and lawyers, from the first quarter of the seventeenth century on, begun to call themselves masons and tried to recreate the ritual of the medieval guilds? What was all this strange masquerade about? Gradually the picture grew clearer. The old guild was more than a producing organization; it regulated the ethics and mode of life of its members as well. It completely embraced the life of the urban population, especially the guilds of semi-artisans and semi-artists of the building trades. The break-up of the guild system brought a moral crisis in a society which had barely emerged from medieval. The new morality was taking shape much more slowly than the old was being cut down. Hence, the attempt, so common in history, to preserve a form of moral discipline when its social foundations, which in this instance were those of the industrial guilds, had long since been undermined by the processes of history. Active masonry became theoretical masonry. But the old moral ways of living, which men were trying to keep just for the sake of keeping them, acquired a new meaning. In certain branches of freemasonry, elements of an obvious reactionary feudalism were prominent, as in the Scottish system. In the eighteenth century, freemasonry became expressive of a militant policy of enlightenment, as in the case of the Illuminati, who were the forerunners of revolution; on its left, it culminated in the Carbonari. Freemasons counted among their members both Louis XVI and the Dr. Guillotin who invented the guillotine. In southern Germany, freemasonry assumed an openly revolutionary character, whereas at the court of Catherine the Great it was a masquerade reflecting the aristocratic and bureaucratic hierarchy. A freemason Novikov was exiled to Siberia by a freemason empress.Although in our day of cheap and ready-made clothing hardly anybody is still wearing his grandfather’s surtout, in the world of ideas the surtout and the crinoline are still in fashion. Ideas are handed down from generation to generation, although, like grandmother’s pillows and covers, they reek of staleness. Even those who are obliged to change the substance of their opinions force them into ancient moulds. The revolution in industry has been much more far-reaching than it has in ideas, where piecework is preferred to new structures. That is why the French parliamentarians of the petty bourgeoisie could find no better way of creating moral ties to hold the people together against the disruptiveness of modern relations than to put on white aprons and arm themselves with a pair of compasses or a plumbline. They were really thinking less of erecting a new building than of finding their way back into the old one of parliament or ministry.
- ——托洛茨基《我的生活:托洛茨基自傳 》, 第八章：第一次坐牢
連結
編輯