首頁>> >> 科幻小说>> 阿道斯·赫胥黎 Aldous Huxley   英國 United Kingdom   溫莎王朝   (1894年七月26日1963年十一月22日)
奇妙的新世界
  赫胥黎是英國二十世紀三位最有影響的諷刺文學作傢之一.其代表作,小說《奇妙的新世界》出版於1932年.小說貌似科學幻想,實質上有較深的政治和道德含義.這本薄薄的十多萬字的小說發表後,很快就被譯成幾十種國傢文字.赫胥黎的《奇妙的新世界》、喬治·奧韋爾的《一九八四》和蘇聯作傢葉·紮亞京的《我們》被某些評論傢稱為該世紀的"反烏托邦三部麯".目前,《奇妙的新世界》被列為西方一百本必讀書之一.


  Brave New World is a novel by Aldous Huxley, written in 1931 and published in 1932. Set in London of AD 2349 (632 A.F. in the book), the novel anticipates developments in reproductive technology and sleep-learning that combine to change society. The future society is an embodiment of the ideals that form the basis of futurism. Huxley answered this book with a reassessment in an essay, Brave New World Revisited (1958), and with his final work, a novel titled Island (1962), both summarized below.
  
  In 1999, the Modern Library ranked Brave New World fifth on its list of the 100 best English-language novels of the 20th century.
  
  Title
  
  Brave New World's ironic title derives from Miranda's speech in Shakespeare's The Tempest, Act V, Scene I:
  
   O wonder!
  
   How many goodly creatures are there here! How beauteous mankind is! O brave new world! That has such people in it!
  
  This line is word-by-word quoted in the novel by John the Savage, when he first sees Lenina.
  
  The expression "brave new world" also appears in Émile Zola's Germinal (1885):
  
   He laughed at his earlier idealism, his schoolboy vision of a brave new world in which justice would reign and men would be brothers.
  
  and in Rudyard Kipling's 1919 poem The Gods of the Copybook Headings:
  
   And that after this is accomplished, and the brave new world begins
  
   When all men are paid for existing and no man must pay for his sins...
  
  Translations of the novel into other languages often allude to similar expressions used in domestic works of literature in an attempt to capture the same irony: the French edition of the work is entitled Le Meilleur des mondes (The Best of All Worlds), an allusion to an expression used by the philosopher Gottfried Leibniz and satirized in Candide, Ou l'Optimisme by Voltaire (1759). The German title of the book is Schöne Neue Welt (Beautiful New World). First the word "brave" was translated to "Tapfer", which is the correct modern translation of "brave." Translators later recognized that, at Shakespeare's time, "brave" meant "beautiful" or "good looking".
  Background
  
  Huxley wrote Brave New World in 1931 while he was living in Guatemala and El Salvador (a British writer, he moved to California in 1937). By this time, Huxley had already established himself as a writer and social satirist. He was a contributor to Vanity Fair and Vogue magazines, had published a collection of his poetry (The Burning Wheel, 1916) and four successful satirical novels: Crome Yellow (1921), Antic Hay (1923), Those Barren Leaves (1925) and Point Counter Point (1928). Brave New World was Huxley's fifth novel and first dystopian work.
  
  Brave New World was inspired by the H. G. Wells' utopian novel Men Like Gods. Wells' optimistic vision of the future gave Huxley the idea to begin writing a parody of the novel, which became Brave New World. Contrary to the most popular optimist utopian novels of the time, Huxley sought to provide a frightening vision of the future. Huxley referred to Brave New World as a "negative utopia" (see dystopia), somewhat influenced by Wells' own The Sleeper Awakes and the works of D. H. Lawrence.
  
  George Orwell believed that Brave New World "must be partly derived from" We by Yevgeny Zamyatin. However, in a 1962 letter, Huxley says that he wrote Brave New World long before he had heard of We. According to We translator Natasha Randall, Orwell believed that Huxley was lying.
  
  Huxley visited the newly opened and technologically advanced Brunner and Mond plant, part of Imperial Chemical Industries, or ICI, Billingham, and gives a fine and detailed account of the processes he saw. The introduction to the most recent print[vague] of Brave New World states that Huxley was inspired to write the classic novel by this Billingham visit.
  
  Although the novel is set in the future, it contains contemporary issues of the early 20th century. The Industrial Revolution had transformed the world. Mass production had made cars, telephones, and radios relatively cheap and widely available throughout the developed world. The political, cultural, economic and sociological upheavals of the then-recent Russian Revolution of 1917 and the First World War (1914–1918) were resonating throughout the world as a whole and the individual lives of most people. Accordingly, many of the novel's characters named after widely-recognized influential people of the time, for example, Polly Trotsky, Benito Hoover, Lenina and Fanny Crowne, Mustapha Mond, Helmholtz Watson, and Bernard Marx.
  
  Huxley was able to use the setting and characters from his science fiction novel to express widely held opinions, particularly the fear of losing individual identity in the fast-paced world of the future. An early trip to the United States gave Brave New World much of its character. Not only was Huxley outraged by the culture of youth, commercial cheeriness, sexual promiscuity and the inward-looking nature of many Americans; he had also found a book by Henry Ford on the boat to America. There was a fear of Americanization in Europe, so to see America firsthand, as well as read the ideas and plans of one of its foremost citizens, spurred Huxley to write Brave New World with America in mind. The "feelies" are his response to the "talkie" motion pictures, and the sex-hormone chewing gum is parody of the ubiquitous chewing gum, which was something of a symbol of America at that time. In an article in the 4 May 1935 issue of the Illustrated London News, G. K. Chesterton explained that Huxley was revolting against the "Age of Utopias" — a time, mostly before the First World War, inspired by what H. G. Wells and George Bernard Shaw were writing about socialism and a World State.
  
   After the Age of Utopias came what we may call the American Age, lasting as long as the Boom. Men like Ford or Mond seemed to many to have solved the social riddle and made capitalism the common good. But it was not native to us; it went with a buoyant, not to say blatant optimism, which is not our negligent or negative optimism. Much more than Victorian righteousness, or even Victorian self-righteousness, that optimism has driven people into pessimism. For the Slump brought even more disillusionment than the War. A new bitterness, and a new bewilderment, ran through all social life, and was reflected in all literature and art. It was contemptuous, not only of the old Capitalism, but of the old Socialism. Brave New World is more of a revolt against Utopia than against Victoria.
  
  For Brave New World, Huxley received nearly universal criticism from contemporary critics, although his work was later embraced. Even the few sympathetic critics tended to temper their praises with disparaging remarks.
  Synopsis
  edit] The Introduction (Chapters 1–6)
  
  The novel opens in London in the "year of our Ford 632" (AD 2540 in the Gregorian Calendar). The vast majority of the population is unified under The World State, an eternally peaceful, stable global society in which goods and resources are plentiful (because the population is permanently limited to no more than two billion people) and everyone is happy. Natural reproduction has been done away with and children are created, 'decanted' and raised in Hatcheries and Conditioning Centres, where they are divided into five castes (which are further split into 'Plus' and 'Minus' members) and designed to fulfill predetermined positions within the social and economic strata of the World State. Foetuses chosen to become members of the highest caste, 'Alpha', are allowed to develop naturally while maturing to term in "decanting bottles", while foetuses chosen to become members of the lower castes ('Beta', 'Gamma', 'Delta', 'Epsilon') are subjected to in situ chemical interference to cause arrested development in intelligence or physical growth. Each 'Alpha' or 'Beta' is the product of one unique fertilized egg developing into one unique fetus. Members of lower castes are not unique but are instead created using the Bokanovsky process which enables a single egg to spawn (at the point of the story being told) up to 96 children and one ovary to produce thousands of children. People of these caste make up the majority of human society, and the production of such specialized children bolsters the efficiency and harmony of society, since these people are deliberately limited in their cognitive and physical abilities, as well as the scope of their ambitions and the complexity of their desires, thus rendering them easier to motivate, manipulate and control. All children are educated via the hypnopaedic process, which simultaneously provides each child with fact-based education and caste-appropriate subconscious messages to mold the child's life-long self-image, class conscientious, social outlook, habits, tastes, morals, ambitions and prejudices, and other values and ideals chosen by the leaders of the World State and their predetermined plans for producing future adult generations.
  
  To maintain the World State's Command Economy for the indefinite future, all citizens are conditioned from birth to value consumption with such platitudes as "ending is better than mending," i.e., buy a new one instead of fixing the old one, because constant consumption, and near-universal employment to meet society's material demands, is the bedrock of economic and social stability for the World State. Beyond providing social engagement and distraction in the material realm of work or play, the need for transcendence, solitude and spiritual communion is addressed with the ubiquitous availability and universally-endorsed consumption of the drug soma. Soma is an allusion to a mythical drink of the same name consumed by ancient Indo-Aryans. In the book, soma is a hallucinogen that takes users on enjoyable, hangover-free "holidays", developed by the World State to provide such inner-directed personal experiences within the socially-managed context of State-run 'religious' organizations, social clubs, and the hypnopaedically-inculcated affinity to the State-produced drug as a self-medicating comfort mechanism in the face of stress or discomfort, thereby eliminating the need for religion or other personal allegiances outside or beyond the World State.
  
  Recreational sex is an integral part of society. According to The World State, sex is a social activity, rather than a means of reproduction, and sexual activity is encouraged from early childhood. The few women who can reproduce are conditioned to use birth control (a "Malthusian belt", resembling a cartridge belt holding "the regulation supply of contraceptives", is a popular fashion accessory). The maxim "everyone belongs to everyone else" is repeated often, and the idea of a "family" is considered pornographic; sexual competition and emotional, romantic relationships are rendered obsolete because they are no longer needed. Marriage, natural birth, parenthood, and pregnancy are considered too obscene to be mentioned in casual conversation. Thus, society has developed a new idea of reproductive comprehension.
  
  Spending time alone is considered an outrageous waste of time and money. Admitting to wanting to be an individual is shocking, horrifying, and embarrassing. This is why John, a character in the book, is later afforded celebrity-like status. Conditioning trains people to consume and never to enjoy being alone, so by spending an afternoon not playing "Obstacle Golf," or not in bed with a friend, one is forfeiting acceptance.
  
  In The World State, people typically die at age 60 having maintained good health and youthfulness their whole life. Death isn't feared; anyone reflecting upon it is reassured by the knowledge that everyone is happy, and that society goes on. Since no one has family, they have no ties to mourn.
  
  The conditioning system eliminates the need for professional competitiveness; people are literally bred to do their jobs and cannot desire another. There is no competition within castes; each caste member receives the same food, housing, and soma rationing as every other member of that caste. There is no desire to change one's caste, largely because a person's sleep-conditioning teaches that his or her caste is superior to the other four. To grow closer with members of the same class, citizens participate in mock religious services called Solidarity Services, in which twelve people consume large quantities of soma and sing hymns. The ritual progresses through group hypnosis and climaxes in an orgy. In geographic areas nonconducive to easy living and consumption, securely contained groups of "savages" are left to their own devices.
  
  In its first chapters, the novel describes life in The World State as wonderful and introduces Lenina and Bernard. Lenina is a socially accepted woman, normal for her society, while Bernard, a psychologist, is an outcast. Although an Alpha Plus, Bernard is shorter in stature than the average of his caste—a quality shared by the lower castes, which gives him an inferiority complex. His work with sleep-teaching has led him to realize that what others believe to be their own deeply held beliefs are merely phrases repeated to children while they sleep. Still, he recognizes the necessity of such programming as the reason why his society meets the emotional needs of its citizens. Courting disaster, he is vocal about being different, once stating he dislikes soma because he'd "rather be himself". Bernard's differences fuel rumors that he was accidentally administered alcohol while incubated, a method used to keep Epsilons short.
  
  Lenina, a woman who seldom questions her own motivations, is reprimanded by her friends because she is not promiscuous enough. However, she is still highly content in her role as a woman. Both fascinated and disturbed by Bernard, she responds to Bernard's advances to dispel her reputation for being too selective and monogamous.
  
  Bernard's only friend is Helmholtz Watson, an Alpha Plus lecturer at the College of Emotional Engineering (Department of Writing). The friendship is based on their similar experiences as misfits, but unlike Bernard, Watson's sense of loneliness stems from being too gifted, too handsome, and too physically strong. Helmholtz is drawn to Bernard as a confidant: he can talk to Bernard about his desire to write poetry.
  The Reservation and the Savage (Chapters 7–9)
  
  Bernard, desperately wanting Lenina's attention, tries to impress her by taking her on holiday to a Savage Reservation. The reservation, located in New Mexico, consists of a community named Malpais (which in Spanish means "bad country", one of many Spanish puns throughout the novel). From afar, Lenina thinks it will be exciting. In person, she finds the aged, toothless natives who mend their clothes rather than throw them away repugnant, and the situation is made worse when she discovers that she has left her soma tablets at the resort hotel. Bernard is fascinated, although he realizes his seduction plans have failed.
  
  In typical tourist fashion, Bernard and Lenina watch what at first appears to be a quaint native ceremony. The village folk, whose culture resembles that of the Pueblo peoples such as the Hopi and Zuni, begin by singing, but the ritual quickly becomes a passion play where a village boy is whipped to unconsciousness.
  
  Soon after, the couple encounters Linda, a woman formerly of The World State who has been living in Malpais since she came on a trip and became separated from her group and her date, whom she refers to as "Tomakin" but who is revealed to be Bernard's boss the DHC at the conditioning center, Thomas. She became pregnant because she mistimed her "Malthusian Drill" and there were no facilities for an abortion. Linda gave birth to a son, John (later referred to as John the Savage) who is now eighteen.
  
  Through conversations with Linda and John, we learn that their life has been hard. For eighteen years, they have been treated as outsiders; the natives hate Linda for sleeping with all the men of the village, as she was conditioned to do, and John was mistreated and excluded for his mother's actions, not to mention the role of racism. John's one joy was that his mother had taught him to read, although he only had two books: a scientific manual from his mother's job, which he called a "beastly, beastly book" and refused to read, and a collection of the works of Shakespeare (a work banned in The World State). John has been denied the religious rituals of the village, although he has watched them and even has had some of his own religious experiences in the desert.
  
  Old, weathered and tired, Linda wants to return to her familiar world in London; she is tired of a life without soma. John wants to see the "brave new world" his mother has told him so much about. Bernard wants to take them back as revenge against Thomas, who had just reassigned Bernard to Iceland as punishment for his antisocial beliefs. Bernard arranges permission for Linda and John to leave the reservation.
  The Savage visits the World State (Chapters 10–18)
  
  Upon his return to London, Bernard is confronted by Thomas Tomakin, the Director of the Hatchery and Conditioning Centre who, in front of an audience of higher-caste Centre workers, denounces Bernard for his antisocial behaviour. Bernard, thinking that for the first time in his life he has the upper hand, defends himself by presenting the Director with his long lost lover and unknown son, Linda and John. The humiliated Director resigns in shame and is himself sent to Iceland.
  
  Spared from reassignment, Bernard makes John the toast of London. Pursued by the highest members of society, able to bed any woman he fancies, Bernard revels in attention he once scorned. Everyone who is anyone will endure Bernard to dine with the interesting, different, beautiful John. Even Lenina grows fond of the savage, while the savage falls in love with her. Bernard, intoxicated with attention, falls in love with himself. In short, John brings tremendous happiness upon the citizens of London.
  
  The victory, however, is short lived. Linda, decrepit, toothless, friendless, goes on a permanent soma holiday while John, appalled by what he perceives to be an empty society, refuses to attend Bernard's parties. Society drops Bernard as swiftly as it had taken him. Bernard turns to the person he'd believed to be his one true friend, only to see Helmholtz fall into a quick, easy camaraderie with John. Bernard is left an outcast yet again as he watches the only two men he ever connected with find more of interest in each other than they ever did in him.
  
  John and Helmholtz's island of peace is brief. John grows frustrated by a society he finds wicked and debased. He is moved by Lenina, but also loathes her sexual advances, which revolt and shame him. He is heartbroken when his mother succumbs to soma and dies in a hospital. John's grief bewilders and revolts the hospital workers, and their lack of reaction to Linda's death prompts John to try to force humanity from the workers by throwing their soma rations out a window. The ensuing riot brings the police, who soma-gas the crowd. Bernard and Helmholtz arrive to help John, but only Helmholtz helps him, while Bernard stands to the side, torn between risking involvement by helping or escaping the scene.
  
  When they wake, Bernard, Helmholtz and John are brought before Mustapha Mond, the Resident World Controller for Western Europe. Bernard and Helmholtz are told they will be exiled to islands of their choice. Mond explains that exile to the islands is not so much a threat to force freethinkers to reform and rejoin society but a place where they may act as they please, because they will not be an influence on the population. He also divulges that he too once risked banishment to an island because of some scientific experiments that were deemed controversial by the state, giving insight into his sympathetic tone. Helmholtz chooses the Falkland Islands, because of their terrible weather, so he could write well, but Bernard simply doesn't want to leave and struggles with the World Controller and is thrown out of the office. After Bernard and Helmholtz have left, Mustapha and John engage in a philosophical argument on the morals behind the godless society and then John is told the "experiment" will continue and he will not be sent to an island.
  
  In the final chapter, John isolates himself from society in a lighthouse outside London where he finds his hermit life interrupted from mourning his mother by the more bitter memories of civilization. To atone, John brutally whips himself in the open, a ritual the Indians in his own village had said he was not capable of. His self-flagellation, caught on film and shown publicly, destroys his hermit life. Hundreds of gawking sightseers, intrigued by John's violent behavior, fly out to watch the savage in person. Even Lenina comes to watch, crying a tear John does not see. The sight of the woman whom he both adores and blames is too much for him; John attacks and whips her. This sight of genuine, unbridled emotion drives the crowd wild with excitement, and—handling it as they are conditioned to—they turn on each other, in a frenzy of beating and chanting that devolves into a mass orgy of soma and sex. In the morning, John, hopeless, alone, horrified by his drug use, and the orgy he participated in that countered his beliefs, makes one last attempt to escape civilization and atone. When thousands of gawking sightseers arrive that morning, frenzied at the prospect of seeing the savage perform again, they find John dead, hanging by the neck.
  Characters
  In order of appearance
  
   * Thomas "Tomakin" Foster, Alpha, Director of Hatcheries and Conditioning (D.H.C.) for London; later revealed to be the father of John the Savage.
   * Henry Foster, Alpha, Administrator at the Hatchery and Lenina's current partner.
   * Lenina Crowne, Beta, Vaccination-worker at the Hatchery; loved by John the Savage.
   * Mustapha Mond, Alpha-Plus, World Controller for Western Europe (nine other controllers exist, presumably for different sections of the world).
   * Assistant Director of Predestination.
   * Bernard Marx, Alpha-Plus but anomalously small, psychologist (specializing in hypnopædia) and the false protagonist of the story. He dates Lenina for a short period of time.
   * Fanny Crowne, Beta, embryo worker; a friend, but not a relation, of Lenina.
   * Benito Hoover, Alpha, friend of Lenina; disliked by Bernard.
   * Helmholtz Watson, Alpha-Plus, lecturer at the College of Emotional Engineering (Department of Writing), friend and confidant of Bernard Marx and John the Savage.
  
  At the Solidarity Service
  
   * Morgana Rothschild, Herbert Bakunin, Fifi Bradlaugh, Jim Bokanovsky, Clara Deterding, Joanna Diesel, Sarojini Engels, and "that great lout" Tom Kawaguchi.
   * Miss Keate, headmistress of the high-tech glass and concrete Eton College.
   * Arch-Community Songster, a quasi-religious figure based in Canterbury.
   * Primo Mellon, a reporter for the upper-caste news-sheet Hourly Radio, who attempts to interview John the Savage and gets assaulted for his troubles.
   * Darwin Bonaparte, a press photographer who brings worldwide attention to John's mother.
  
  Of Malpais
  
   * John the Savage ("Mr. Savage"), son of Linda and Thomas (Tomakin/The Director), an outcast in both primitive and modern society. While he does not appear until partway through the story, he becomes the protagonist shortly after his introduction. He commits suicide in the end.
   * Linda, a Beta-Minus. John the Savage's mother, and Thomas's (Tomakin/The Director) long lost lover. She is from England and was pregnant with John when she got lost from Thomas in a trip to New Mexico. She is disliked by both savage people because of her "civilized" behaviour, and by civilized people because she is fat and looks old.
   * Popé, a native of Malpais. Although he reinforces the behaviour that causes hatred for Linda in Malpais by sleeping with her and bringing her Mezcal, he still holds the traditional beliefs of his tribe. John also attempts to kill him, in his early years.
  
  Background figures
  
  These are fictional and factual characters who lived before the events in this book, but are of note in the novel:
  
   * Henry Ford, who has become a messianic figure to The World State. "Our Ford" is used in place of "Our Lord", as a credit to popularizing the use of the assembly line.
   * Sigmund Freud, "Our Freud" is sometimes said in place of "Our Ford" due to the link between Freud's psychoanalysis and the conditioning of humans, and Freud's popularization of the idea that sexual activity is essential to human happiness and need not be open to procreation. It is also strongly implied that citizens of the World State believe Freud and Ford to be the same person.
   * H. G. Wells, "Dr. Wells", British writer and utopian socialist, whose book Men Like Gods was an incentive for Brave New World. "All's well that ends Wells" wrote Huxley in his letters, criticizing Wells for anthropological assumptions Huxley found unrealistic.
   * Ivan Petrovich Pavlov, whose conditioning techniques are used to train infants.
   * William Shakespeare, whose banned works are quoted throughout the novel by John, "the Savage". The plays quoted include Macbeth, The Tempest, Romeo and Juliet, Hamlet, King Lear, Troilus and Cressida, Measure for Measure and Othello. Mustapha Mond also knows them because he, as a World Controller, has access to a selection of books from throughout history, such as a Bible.
   * Thomas Malthus, whose name is used to describe the contraceptive techniques (Malthusian belt) practiced by women of the World State.
   * Reuben Rabinovitch, the character in whom the effects of sleep-learning, hypnopædia, are first noted.
  
  Sources of names and references
  
  The limited number of names that the World State assigned to its bottle-grown citizens can be traced to political and cultural figures who contributed to the bureaucratic, economic, and technological systems of Huxley's age, and presumably those systems in Brave New World:
  
   * Bernard Marx, from George Bernard Shaw (or possibly Bernard of Clairvaux or possibly Claude Bernard) and Karl Marx.
   * Lenina Crowne, from Vladimir Lenin, the Bolshevik leader during the Russian Revolution.
   * Fanny Crowne, from Fanny Kaplan, famous for an unsuccessful attempt to assassinate Lenin. Ironically, in the novel, Lenina and Fanny are friends.
   * Polly Trotsky, from Leon Trotsky, the Russian revolutionary leader.
   * Benito Hoover, from Benito Mussolini, dictator of Italy; and Herbert Hoover, then President of the United States.
   * Helmholtz Watson, from the German physician and physicist Hermann von Helmholtz and the American behaviorist John B. Watson.
   * Darwin Bonaparte, from Napoleon Bonaparte, the leader of the First French Empire, and Charles Darwin, author of The Origin of Species.
   * Herbert Bakunin, from Herbert Spencer, the English philosopher and Social Darwinist, and Mikhail Bakunin, a Russian philosopher and anarchist.
   * Mustapha Mond, from Mustapha Kemal Atatürk, founder of Turkey after World War I, who pulled his country into modernisation and official secularism; and Sir Alfred Mond, an industrialist and founder of the Imperial Chemical Industries conglomerate.
   * Primo Mellon, from Miguel Primo de Rivera, prime minister and dictator of Spain (1923–1930), and Andrew Mellon, an American banker.
   * Sarojini Engels, from Friedrich Engels, co-author of The Communist Manifesto along with Karl Marx: and Sarojini Naidu, an Indian politician.
   * Morgana Rothschild, from J P Morgan, US banking tycoon, and the Rothschild family, famous for its European banking operations.
   * Fifi Bradlaugh, from the British political activist and atheist Charles Bradlaugh.
   * Joanna Diesel, from Rudolf Diesel, the German engineer who invented the diesel engine.
   * Clara Deterding, from Henri Deterding, one of the founders of the Royal Dutch Petroleum Company.
   * Tom Kawaguchi, from the Japanese Buddhist monk Ekai Kawaguchi, the first recorded Japanese traveler to Tibet and Nepal.
   * Jean-Jacques Habibullah, from the French political philosopher Jean-Jacques Rousseau and Habibullah Khan, who served as Emir of Afghanistan in the early 20th century.
   * Miss Keate, the Eton headmistress, from nineteenth-century headmaster John Keate.
   * Arch-Community Songster of Canterbury, a parody of the Archbishop of Canterbury and the Anglican Church's decision in August 1930 to approve limited use of contraception.
   * Popé, from Popé, the Native American rebel who was blamed for the conflict now known as the Pueblo Revolt.
   * John the Savage, after the term "noble savage" originally used in the verse drama The Conquest of Granada by John Dryden, and later erroneously associated with Rousseau.
  
  
  Fordism and society
  
  The World State is built upon the principles of Henry Ford's assembly line—mass production, homogeneity, predictability, and consumption of disposable consumer goods. At the same time as the World State lacks any supernatural-based religions, Ford himself is revered as a deity, and characters celebrate Ford Day and swear oaths by his name (e.g., "By Ford!"). In this sense, some fragments of traditional religion are present, such as Christian crosses, which had their tops cut off in order to be changed to a "T". The World State calendar numbers years in the "AF" era—"After Ford"—with year 1 AF being equivalent to 1908 AD, the year in which Ford's first Model T rolled off his assembly line. The novel's Gregorian calendar year is AD 2540, but it is referred to in the book as AF 632.
  
  From birth, members of every class are indoctrinated by recorded voices repeating slogans while they sleep (called "hypnopædia" in the book) to believe that their own class is best for them. Any residual unhappiness is resolved by an antidepressant and hallucinogenic drug called soma (named for an intoxicating drink in ancient India) distributed by the Arch-Community Songster of Canterbury, a secularised version of the Christian sacrament of Communion ("The Body of Christ").
  
  The biological techniques used to control the populace in Brave New World do not include genetic engineering; Huxley wrote the book before the structure of DNA was known. However, Gregor Mendel's work with inheritance patterns in peas had been re-discovered in 1900 and the eugenics movement, based on artificial selection, was well established. Huxley's family included a number of prominent biologists including Thomas Huxley, half-brother and Nobel Laureate Andrew Huxley, and brother Julian Huxley who was a biologist and involved in the eugenics movement. Nonetheless, Huxley emphasizes conditioning over breeding (see nature versus nurture); as science writer Matt Ridley put it, Brave New World describes an "environmental not a genetic hell". Human embryos and fetuses are conditioned via a carefully designed regimen of chemical (such as exposure to hormones and toxins), thermal (exposure to intense heat or cold, as one's future career would dictate), and other environmental stimuli, although there is an element of selective breeding as well.
  Ban, accusation of plagiarism
  
  Brave New World has been banned and challenged at various times. In 1932, the book was banned in Ireland for its language, being anti-family and anti-religion. The American Library Association ranks Brave New World as #52 on their list of most challenged books. In 1980, it was removed from classrooms in Miller, Missouri among other challenges. In 1993, an attempt was made to remove the novel from a California school's required reading list because it "centered around negative activity".
  
  In 1982, Polish author Antoni Smuszkiewicz in his book Zaczarowana gra presented accusations of plagiarism against Huxley. Smuszkiewicz presented similarities between Brave New World and two science fiction novels written by Polish author Mieczysław Smolarski, namely Miasto światłości (The City of the Sun, 1924) and Podróż poślubna pana Hamiltona (The Honeymoon Trip of Mr. Hamilton, 1928).
  Comparisons with George Orwell's Nineteen Eighty-Four
  
  Social critic Neil Postman contrasts the worlds of Nineteen Eighty-Four and Brave New World in the foreword of his 1985 book Amusing Ourselves to Death. He writes:
  
   What Orwell feared were those who would ban books. What Huxley feared was that there would be no reason to ban a book, for there would be no one who wanted to read one. Orwell feared those who would deprive us of information. Huxley feared those who would give us so much that we would be reduced to passivity and egoism. Orwell feared that the truth would be concealed from us. Huxley feared the truth would be drowned in a sea of irrelevance. Orwell feared we would become a captive culture. Huxley feared we would become a trivial culture, preoccupied with some equivalent of the feelies, the orgy porgy, and the centrifugal bumblepuppy. As Huxley remarked in Brave New World Revisited, the civil libertarians and rationalists who are ever on the alert to oppose tyranny "failed to take into account man's almost infinite appetite for distractions." In 1984, Orwell added, people are controlled by inflicting pain. In Brave New World, they are controlled by inflicting pleasure. In short, Orwell feared that what we fear will ruin us. Huxley feared that our desire will ruin us.
  
  Journalist Christopher Hitchens, who has himself published several articles on Huxley and a book on Orwell, notes the difference between the two texts in the introduction to his 1999 article "Why Americans Are Not Taught History":
  
   We dwell in a present-tense culture that somehow, significantly, decided to employ the telling expression "You're history" as a choice reprobation or insult, and thus elected to speak forgotten volumes about itself. By that standard, the forbidding dystopia of George Orwell's Nineteen Eighty-Four already belongs, both as a text and as a date, with Ur and Mycenae, while the hedonist nihilism of Huxley still beckons toward a painless, amusement-sodden, and stress-free consensus. Orwell's was a house of horrors. He seemed to strain credulity because he posited a regime that would go to any lengths to own and possess history, to rewrite and construct it, and to inculcate it by means of coercion. Whereas Huxley ... rightly foresaw that any such regime could break but could not bend. In 1988, four years after 1984, the Soviet Union scrapped its official history curriculum and announced that a newly authorized version was somewhere in the works. This was the precise moment when the regime conceded its own extinction. For true blissed-out and vacant servitude, though, you need an otherwise sophisticated society where no serious history is taught.
  
  Brave New World Revisited
  1st UK edition
  
  Brave New World Revisited (Harper & Row (US) 1958, Chatto & Windus (UK) 1959), written by Huxley almost thirty years after Brave New World, was a non-fiction work in which Huxley considered whether the world had moved toward or away from his vision of the future from the 1930s. He believed when he wrote the original novel that it was a reasonable guess as to where the world might go in the future. In Brave New World Revisited, he concluded that the world was becoming like Brave New World much faster than he originally thought.
  
  Huxley analysed the causes of this, such as overpopulation as well as all the means by which populations can be controlled. He was particularly interested in the effects of drugs and subliminal suggestion. Brave New World Revisited is different in tone because of Huxley's evolving thought, as well as his conversion to Hindu Vedanta in the interim between the two books.
  
  The last chapter of the book aims to propose actions which could be taken in order to prevent a democracy from turning into the totalitarian world described in Brave New World. In Huxley's last novel, Island, he again expounds similar ideas to describe a utopian nation, which is generally known as a counterpart to his most famous work.
  Related works
  
   * The Scientific Outlook by philosopher Bertrand Russell. When Brave New World was released, Russell thought that Huxley's book was based on his book The Scientific Outlook that had been released the previous year. Russell contacted his own publisher and asked whether or not he should do something about this apparent plagiarism. His publisher advised him not to, and Russell followed this advice.
   * The 1921 novel Men Like Gods by H.G. Wells. A utopian novel that was a source of inspiration for Huxley's dystopian Brave New World.
   * In Peter F. Hamilton's Commonwealth Saga, an isolated planet practicing genetic eugenics to form a perfect society is called 'Huxleys Haven'
   * The 1985 book Amusing Ourselves to Death: Public Discourse in the Age of Show Business by Neil Postman alludes to how television is goading modern Western culture to be like what we see in Brave New World, where people are not so much denied human rights like free speech, but are rather conditioned not to care.
   * Kurt Vonnegut said that in writing Player Piano (1952) he "cheerfully ripped off the plot of Brave New World, whose plot had been cheerfully ripped off from Yevgeny Zamyatin's We."
   * The Iron Maiden song by the same name on their album Brave New World whose cover art depicts a futuristic London described by Huxley.
   * "Slave New World," a song by Brazilian band Sepultura from their album Chaos A.D.
   * Brazilian rock singer Pitty's debut album, released in 2003, is called Admirável Chip Novo (Brave New Chip).
   * Brave New World is the title song on the third album by the Steve Miller Band.
   * The Motörhead album Hammered includes a song named Brave New World.
   * Richard Ashcroft's first solo album Alone with Everybody includes a song named Brave New World.
   * Demolition Man, a film starring Sylvester Stallone, Wesley Snipes and Sandra Bullock, is set in a not-too-distant future utopian society based on a Brave New World. Sandra Bullock's character is even named Lenina Huxley, referencing the author and character from the book. (1997)
   * Reagan Youth had a song named "Brave New World".
   * The Proletariat had an LP entitled "Soma Holiday."
   * Greenwheel changed their name from "Hindsight" to "Soma Holiday," before settling on their current name. Their debut album (as Greenwheel) was entitled "Soma Holiday."
   * Scottish techno record label Soma Quality Recordings was named after the drug Soma featured in a Brave New World
   * On their album Here, Here, and Here, Meg & Dia have a track titled "Hug Me", a song written by Dia inspired by "Brave New World."
   * The song "Soma Holiday" by Gods of Luxury is based on the novel and includes several quotes from the novel in its lyrics.
   * The lyrics for Marilyn Manson's song "Ka-boom Ka-boom" from The Golden Age of Grotesque play on the title and idea of this book; in them, Manson suggests that society is a "depraved new world."
   * Sam Endicott of The Bravery based the song I Have Seen The Future on Brave New World, as he said in an interview.
   * The song "Soma" by The Strokes is loosely based on the novel. Producer and DJ deadmau5 also released a song called "Soma."
  
  Adaptations
  
   * Brave New World (radio broadcast) CBS Radio Workshop (27 January and 3 February 1956)
   * Brave New World (film) (1980)
   * Brave New World (film) (1998)
   * Brave New World (film) (scheduled 2011) Ridley Scott, Leonardo DiCaprio collaborating
   * Brave New World (stage adaptation) Brendon Burns, Solent Peoples Theatre 2003
   * Schöne Neue Welt (rock musical) Roland Meier/Stefan Wurz, Kulturhaus Osterfeld Pforzheim, Germany, 1994
   * Schöne Neue Welt (musical) GRIPS Theater Berlin, Germany, 2006
   * Brave New World a song and album of Iron Maiden
   * Brave New World Catalogue Number: SAFE 45 1982 (single) from UK vocalist Toyah WIllcox
第一章
  一幢灰白色的大樓,矮矮的,衹有三十四層。門口大書:中央倫敦孵化與條件設置中心,盾式的圖案上是世界國的格言:社會,本分,穩定。
   底樓的巨大廳堂面對着北方。儘管對夏天而言窗戶外已經很冷,室內卻熱得像赤道。薄薄一道森嚴的光耀眼地射進了窗戶,渴望搜索出什麽蒼白的、長雞皮疙瘩的穿便衣的非專業人員的形象,卻衹找到了實驗室的玻璃器、鍍鎳櫃櫥和閃着凄涼的光的陶瓷。對荒涼的反應還是荒涼。工人穿的大褂是白色的,手上戴的橡膠手套死屍般煞白。光綫凍住了,凍死了,成了幽靈,衹有在顯微鏡黃色的鏡頭下,纔找到了某種豐腴的有生命的物質。那東西在鏡頭下濃郁得像奶油,躺在實驗桌一排排擦得銀亮的漂亮的試管裏,嚮遼遠處伸展開去。
   “這裏,”主任開了門說,“就是孕育室。”
   孵化與條件設置中心主任進屋時三百個孕育員身子都俯在儀器上。有的不聲不氣,全神貫註,幾乎大氣不出;有的則。已不在焉地自語着,哼着,吹着口哨。一群新來的學生低聲下氣地跟在主任身後,有些緊張。他們全都非常年輕,紅撲撲的臉蛋,乳臭未幹。每個人都拿着一個筆記本,那大人物說一句他們就拼命地記一”句——從“大人物那裏”直接受教是一種難得的特權。中央倫敦孵化與條件設置中心主任對親自帶領新生參觀各個部門特別重視。
   “這衹是給你們一個全局的印象。”他嚮他們解釋。因為既然需要他們動腦筋工作,就得讓他們瞭解一些全局,儘管他們如果想成為良好的社會成員過幸福的日子,還是知道得越少越好。具體細節通嚮品德與幸福,而瞭解全局衹是必不可少的,這個道理凡是聰明人都是明白的。因為形成社會脊梁的並不是哲學家,而是細木工和玩集郵的人。
   “明天”主任總對他們微笑,親切而略帶威脅他說,“你們就要安下心來做嚴肅的工作了。你們不會有多少時間瞭解全局的。而同時……。”
   而同時,從大人物的嘴直接到筆記本也是一種特權。孩子們發狂地記着筆記。
   主任往屋裏走去。他身材修長,略顯瘦削,身板挺直。長長的下巴,相當突出的大門牙,不說話時兩片嘴唇勉強能包住,嘴唇豐滿,麯綫好看。他究竟是老還是年輕?是三十歲還是五十歲?或是五十五歲?很難講。不過,在這個安定的年代,福帝六三二年,並沒有誰會想到去問一問。
   “我從頭說一說”主任說,積極的學生把他的意思記進了筆記本:從頭說一說。“這些”他一揮手,“就是孵化器”他打開一道絶緣門,嚮學生們展示出一架架編了號的試管。“這都是本周纔供應的卵子,保持在血液的溫度,”他解釋道,“而男性配偶子的溫度,”說時他開了另一道門,“必須保持在三十五度而不是三十七度。十足的血液溫度能夠使配偶子失效。”窩在發熱器裏的公羊是配不出崽的。
   他仍然靠在孵化器上,嚮他們簡要地講述現代的授精過程,鉛筆在本子上匆匆地塗抹着。當然,先從外科手術介紹起——“接受手術是為了社會的利益,同時也可以帶來一筆報酬,相當於六個月的工資。”然後他講到保持剝離卵存活、使之活躍發展的技術,對最佳溫度、最佳????度和最佳部調度的考慮;講到用什麽液體存放剝離的成熟卵。然後他把學生領到了工作臺前,嚮他們實際展示了這種液體是怎樣從試管裏抽取的,是怎樣一滴一滴註入特別加溫的顯微鏡玻片上的;展示了液體中的卵子如有異常如何檢查,卵子如何記數,如何轉入一個有孔的容器裏,那容器是如何浸入一種有精子自由遊動的溫暖的肉湯裏的——他強調肉湯裏的精子濃度至少是每立方釐米十萬(同時他領着他們觀看操作),如何在十分鐘後從液體裏取出容器,再次檢驗其中的東西。如果有的卵子還沒有受精,又再浸泡一次,必要時還要再浸泡一次;然後受精卵便回到孵化器裏,留下阿爾法們和比塔們,直到終於人瓶。而伽馬們、德爾塔們和愛撲塞隆們則要到三十六小時之後纔重新取出,再進入波坎諾夫斯基程序。
   “波坎諾夫斯基程序。”主任重複道,學生們在各自的小筆記本裏的這個字下面畫一道杠子。
   一個卵子形成一個胚胎,一個成人,這是常規。但是一個經過波坎諾夫斯基程序處理的卵子會萌蘖、增生、分裂,形成八至九十六個胚芽,每個胚芽可以成長為一個完整的胚胎,每一個胚胎成長為一個完整的成人。以前一個受精卵衹能生成一個人,現在能生成九十六個人。這就叫進步。
   “從根本上講,”主任下結論道,“‘波坎諾夫斯基化程序’包含了一係列對發展的抑製——我們製止卵子正常發育生長。而出人意外的是,卵子的反應卻是:萌蘖。”
   卵子的反應是萌蘖,鉛筆忙碌着。
   他指點着。一條非常緩慢地移動着的傳送帶上有滿滿一架試管正在進入一個巨大的金屬櫃,另一架試管也在逐漸露出,機器發出輕微的嗡嗡聲。他告訴他們:一架試管通過金屬櫃需要八分鐘。八分鐘的X光強力照射大體是一個卵子所能經受的照射量。有些卵子死去了,有些最不敏感的卵子一分為二;而大部分卵子則萌蘖出四個胚芽;有的則萌蘖出八個。它們又全部被送回孵化器,胚芽在其中繼續發育。兩天後又給予突然的冰凍。冰凍,抑製。兩個分為四個,再分為八個。胚芽反而分蘖了;分蘖之後又用酒精使之幾乎死亡;隨之而來的是再分蘖,又再分蘖——胚芽再長胚芽,新胚芽又發展出新胚芽——然後便任其自由生長,此時如再抑製,一般是會造成死亡的。這時原始卵可能已經分裂為八至九十六個胚胎——你們會承認這對大自然是了不起的進步。恆等多生,不是母體分裂時代那種可憐巴巴的雙生或三生;那時卵子分裂是偶然的——現在實際上一個卵子一次能夠生長為四五十個,或十個人。
   “十個人呀。”主任雙手一揮,重複了一句,仿佛在拋撒賞金似的。
   可是有個學生卻傻呵呵地問起那能有什麽好處來。
   “我的好孩子!”主任猛然轉身對着他:“這你還看不出來?你連這也看不出來?”他莊嚴地舉起一隻手,“波坎諾夫斯基程序是穩定社會的一種重要手段!”
   穩定社會的一種重要手段。
   批量生産的標準化男性和女性。一個小工廠的人員全部由一個經過波坎諾夫斯基程序處理的卵子産生。
   “九十六個多生子女操作九十六部完全相同的機器!”那聲音由於激動幾乎在顫抖。“你們現在纔真正明白了自己的地位,有史以來的第一次。”他引用了全球的格言:“社會,本分,穩定。”這是了不起的話。“如果我們能夠無窮無盡地波坎諾夫斯基化,一切問題都可以迎刃而解。”
   由同一標準的伽馬們,一模一樣的德爾塔們,一成不變的愛撲塞隆們解决了,由數以百萬計的恆等多生子解决了。大規模生産的原則終於在生物學裏使用了。
   “但遺憾的是,”主任搖搖頭,“我們不能夠無地波坎諾夫斯基化。”
   九十六個似乎已經達到了極限,七十二個已是很不錯的中數。要用同一個男性的精子從同一個卵子生産出盡可能多批量的恆等多生子,這已是最佳成績(遺憾的是,衹能夠算是次佳成績)而且就連這也很睏難。
   “因為在自然狀態下,要讓兩百個卵子成熟需要三十年之久。但我們現在的任務是穩定人口,穩定在此時此地的水平。花四分之一個世紀去生産少數幾個多生子——那能有什麽用處?”
   顯然毫無用處。但是潑孜納普技術卻大大加速了成熟的過程。他們有把握在兩年之內至少生産出二百五十個成熟的卵子。然後讓它們受精,再波坎諾夫斯基化——換句話說,乘以七十二,於是你得到差不多一萬一千個兄弟姐妹,一百五十批恆等多生子女,全都在兩年之內出生,年齡一樣大。
   “在特殊的例外情況下我們可以用一個卵子培養出一萬五千個成年人。”
   主任嚮一個淺色頭髮的壯健青年招了招手——那人正好路過。“福斯特先生。”他叫道。那壯健的青年走了過來。“你能夠告訴我們一個卵子的最高記錄是多少麽?”
   “在本中心是一萬六千零一十二個。”福斯特先生毫不猶豫地回答。他長着一對快活的藍眼睛,說話迅速,顯然很以引述數字為樂。“一萬六千零一十二個,共是一百八十九批恆等多生子。但是在赤道的有些孵化中心”他滔滔不絶地說了下去,“成績還要好得多。新加坡的産量常常超過一萬六千五百個;而蒙巴薩實際上已達到一萬七千的指標。但是他們的條件優越。你要是能看看黑人卵子對新液的反應就好了!你若是習慣於使用歐洲材料的話,黑人卵子的反應會叫你大吃一驚的。不過,”他笑了笑,又說(但眼裏卻有戰鬥的光彩,翹起的下巴也帶有挑戰意味),“不過,衹要有可能我們還是想超過他們。目前我正在培養一個驚人的德爾塔加卵子,衹有十八個月時間,卻已經有一千二百七十個孩子,有的已經換瓶,有的還處於胚胎狀態,可仍然健壯。我們還有可能超過蒙巴薩。”
   “我喜歡的就是這種精神戶主任拍了拍福斯特先生的肩膀,叫道,“跟我們一塊走走吧,讓孩子們有幸獲得你的專門知識。”
   福斯特先生客氣地笑了笑。“樂意效勞。”便一起走了。
   裝瓶室一片繁忙,卻節奏和諧,井井有條。切成適當大小的新鮮母豬腹膜片從大樓次底層的器官庫裏由小電梯裏送出來,吱的一聲,然後是咔噠!電梯孵化器打開;裝瓶綫上的人衹須伸出一隻手,抓住腹膜片,塞進瓶裏,按平,已經裝好的瓶子還沒有沿着運輸綫走開,吱,咔噠!又一塊腹膜片已經從下面冒了出來,衹等着被塞進另一個瓶子——那緩慢的傳送帶上的無窮的行列裏的下一個瓶子。
   生産綫工人旁邊是收納員。流水綫繼續前進;卵子一個個從試管轉入更大的容器;腹膜內膜被巧妙地剖開,甚狀細胞準確落了進去,礆????溶液註入……此時瓶子已經離去。下面是標簽員的工作。遺傳狀況、授精日期、波坎諾夫斯基組別——全部細節都從試管轉到瓶子上。這回不再是沒有名字的了,署上了名,標明了身分。流水綫緩緩前進,通過墻壁上一個人口進入了社會條件預定室。
   “索引卡片總共有八十八立方米之多。”大傢步入社會條件預定室時福斯特先生得意地說。
   “包括了全部的有關資料。”主任補充道。
   “而且每天早上更新。”
   “每天下午調整。”
   “他們在資料的基礎上做出設計。”
   “某種品質的個體是多少。”福斯特先生說。
   “按這一種、那一種數量分配。”
   “在任何特定時到投入最佳的分量。”
   “有了意外的消耗立即會得到補充。”
   “立即補充,”福斯特先生重複道,‘稱要是知道上一次日本地震之後我加班加點所做的工作就好了!”他搖着頭,溫文爾雅地笑了笑。
   “命運預定員把他們設計的數字給胎孕員。”
   “胎孕員把需要的胚胎給他們。”
   “瓶子送到這兒來敲定命運設置的細節。”
   “然後再送到胚胎庫房去。”
   “我們現在就是到胚胎庫房去。”
   福斯特先生開了一道門,領着大傢走下臺階,進入了地下室。
   溫度仍熱得像赤道。他們進入的地方越來越暗。那條通道經過了兩道門,拐了兩個彎,用以確保目光不透進地窖。
   “胚胎很像攝影膠捲,”福斯特先生推開第二道門時開玩笑似地說,“衹能承受紅光。”
   學生們跟他進去的地方又暗又熱,實際上可以看見的東西都呈紅色,像夏天午後閉上眼時眼裏那種暗紅。通道兩側的大肚瓶一排接着一排,一層高於一層,閃着數不清的紅寶石般的光。紅寶石之間行走着幽靈樣的男男女女,形象模糊,眼睛通紅,帶着紅斑狼瘡的一切病徵。機器的嗡嗡聲和咔噠聲微微地震動着空氣。
   “告訴他們幾個數字吧。”主任不想多說話。
   福斯特先生巴不得告訴他們一些數字。
   二百二十公尺長,二百公尺寬,十公尺高,他指了指頭頂上。學生們擡起眼睛望望高處的天花板,一個個像喝着水的雞。
   架子有三層:地面長廊,一階長廊,二階長廊。
   一層層蜘蛛網樣的鋼架長廊從各個方面往黑暗裏模糊了去。他們身邊有三個紅色幽靈正忙着從傳送梯上取下小頸大肚瓶。
   從社會命運預定室來的電梯。
   每一個瓶子都可以往十五個架子中的任何一個上面擱。雖然看不見,每個架子卻都是一條傳送帶,以每小時三十三點三釐米的速度運動着。每天八公尺,二百六十七天。總共兩千一百三十六公尺。地下室的巡回綫有一條在地面高度,有一條在一階長廊高度,還有半條在二階長廊高度。第二百六十七天早上日光照進換瓶室。所謂的“獨立生命’便出現了。
   “但是在這個階段,”福斯特先生總結道,“我們已經在它們身上下了很多功夫。啊,非常多的功夫。”他帶着洞察一切的神態和勝利的情緒笑了。
   “我喜歡的就是這種精神。”主任再次說道,“大傢一起走一圈,你來把所有的東西都嚮他們介紹一下吧,福斯特先生。”
   福斯特先生照辦。
   他嚮他們介紹了在腹膜苗床上生長的胚胎,讓他們嘗了嘗給胚胎吃的濃釅的代血劑,解釋了必須使用胎盤製劑和甲狀腺製劑刺激它的理由;介紹了妊娠素精;讓他們看了從零至二千零四十公尺之間每隔十二公尺就自動噴射一次妊娠素精的噴射口;介紹了在最後的九十六公尺過程裏分量逐漸增加的黏液。描述了在一百一十二米處安裝進每個瓶裏的母體循環;讓他們看了代血劑池;看了驅使液體在胎盤製劑上流動並驅動其流過合成肺和廢物過濾器的離心泵。嚮他們談了很麻煩的胚胎貧血傾嚮;談了大劑量的豬胃提取素和胚胎馬的肝——人的胚胎需要用馬胚胎肝營養。
   他也讓他們看了一種簡單的機械,每一個胚胎每運行八公尺到最後兩公尺時,那機械便對它進行搖晃,使之習慣於運動。他提示了所謂的“換瓶傷害”的嚴重性,闡述了種種預防措施,用以對瓶裏的胚胎進行適當的訓練,把那危險的震動減少到最低限度。嚮他們介紹了在二百公尺左右進行的性別測試。解釋了標簽體係。T表示男性,O表示女性,而命定了要做不孕女的則是白底上的一個黑色問號。
   “當然,因為”福斯特先生說,“對絶大部分情況而言,多産衹是一種多餘。一千二百個卵子裏衹須有一個多産就已能滿足我們的要求。不過我們想精挑細選。當然還得有很大的保險係數。因此,我們任其發育的女性胚胎多到總數的百分之三十,剩下的便在以後的過程裏每隔二十四米給予一劑男性荷爾蒙。其結果是:到換瓶時它們已經成了不孕女——生理結構完全正常(‘衹是’,他不得不承認,‘她們確實有一種很輕微的長鬍子的傾嚮’),但是不能生育。保證不能生育。這就使我們終於,”福斯特先生繼續說,“走出對大自然的奴隸式模仿的王國,進入人類發明的世界,那就要有趣得多了。”
   他搓搓手。因為當然,他們並沒有以孵化出胚胎為滿足:孵化胚胎是無論哪條母牛都能幹的事。
   “我們也預定人的命運,設置人的條件。我們把嬰兒換瓶為社會化的人,叫做阿爾法或愛撲塞隆,以後讓他們掏陰溝或是……”他原打算說“主宰世界”,卻改了口道:“做孵化中心主任。”
   孵化中心主任笑了笑,接受了贊美。
   他們正從三百二十米處的十一號架前經過。一個年輕的比塔減技術員正忙着用蠃絲刀和扳手處理路過的血泵——那是用以泵出瓶裏的代血劑的。他擰緊了蠃絲,馬達的嗡嗡聲極輕微地加大了。往下,往下……擰了最後一下,他看了一下旋轉櫃臺,任務完成。他沿着流水綫前進了兩步,在下一個血泵前重複起了同樣的程序。
   “每分鐘旋轉數一減少,”福斯特先生解釋道,“代血劑的循環就減慢了,流經肺部的時間也隨之延長,這樣,輸送給胚胎的氧氣就減少了。要降低胚胎規格沒有比減少氧氣更好的辦法了。”他又搓了搓手。
   “可你為什麽要降低胚胎規格?”一個聰明的學生問道。
   “傻孩子!’長時間的沉默,最後,主任纔說,“你就沒有想到愛撲塞隆胚胎必須有愛撲塞隆環境和愛撲塞隆遺傳嗎?”
   那學生顯然沒有想到過,感到惶惑。
   “種姓越低,”福斯特先生說,“供氧越少。最早受到影響的是頭腦,然後是骨骼。供氧量衹達正常量百分之七十就形成侏儒。低於百分之七十就成了沒有眼睛的怪胎。”
   “那就完全是廢品了。”福斯特先生總結說。
   而同時,他們要是能找到一種縮短成熟期的技術,對社會又是多麽大的貢獻呀!(他說話時帶着機密的口氣,而且迫切。)
   “設想一下馬吧。”
   他們設想了一下。
   馬六年成熟;象十年成熟;而人到十三歲性還沒有成熟,等到充分成熟已經二十歲了。當然,發育遲緩的結果是智力發育也遲緩。
   “但我們在愛撲塞隆們身上,”福斯特先生非常公正地說,“並不需要人類的智慧。”
   “本來就不需要,而且也得不到。但是愛撲塞隆們到十歲時心智就已成熟,而身體呢,不到十八歲卻成熟不了。讓非成熟期占去許多年是不必要的,也是浪費。如果體力的發展能夠加速,比如能夠跟母牛一樣快,那對社會會是多大的節約呀!”
   “了不起的節約!”學生們喃喃地說。福斯特先生的熱情帶有傳染性。
   他相當專門化地談起了使人生長遲緩的內分泌失調問題,並提出萌芽期突變作為解釋。那麽,這種突變的影響能不能消除?能不能采用一種適當的技術使個別的愛撲塞隆胚胎回歸到狗和牛一樣的常規去?問題就在這裏,而這個問題已經差不多解决了。
   蒙巴薩的琵金頓已經培育出四歲就性成熟,六歲半就充分成長的個體。那是科學的勝利,可在社會上卻還沒有用處。六歲的男人和女人太愚蠢,連愛撲塞隆的工作都幹不了。而這卻是個“一攬子”程序,要就是不變,要就是全變。他們打算在二十歲的成人和六歲的成人之間尋求理想的折中,到目前為止還沒有取得成功。福斯特先生嘆了口氣,搖了搖頭。
   他們在猩紅的光綫裏轉悠着,來到了九號架的一百七十公尺附近。從這兒往下九號架就封閉了。瓶子在一個隧道樣的東西裏結束了行程。隧道裏每隔一定距離就有一個口子,兩三公尺寬。
   “是調節溫度的。”福斯特先生說。
   熱隧道與冷隧道交替出現。以強X射綫的形式出現的冷凍跟不舒服結合在一起,胚胎換瓶時經歷了可怕的冷凍。這批胚胎是預定要移民到赤道地區去做礦工、人造絲繅絲工和鋼鐵工人的。以後還要給他們的身體配合心靈判斷力。“我們設置條件讓他們能在炎熱氣候裏興旺成功,”福斯特先生下了結論,“我們樓上的同事會培養他們喜愛炎熱。”
   “而幸福與德行的訣竅,”主任像說格言一樣道,“是愛好你非幹不可的事。一切條件設置的目標都是:讓人們喜歡他們無法逃避的社會命運。”
   在兩條隧道交合點的一個空處,一個護士正用細長的針管小心探索着走過的瓶中的膠狀物質。學生們和嚮導默默地看了一會兒。
   “列寧娜。”護土抽回針管,站直身子後,福斯特先生說。
   那姑娘吃了一驚轉過身來。人們可以看出,儘管光綫令她紅得像害了紅斑狼瘡,眼睛也通紅,卻美麗非凡。
   “亨利。”她嚮他閃來一個紅色的微笑——一排珊瑚樣的牙齒。
   “迷人,迷人。”主任喃喃地說,輕輕地拍了她兩三下,從她那兒得到一個畢恭畢敬的微笑。
   “你在給他們加什麽?”福斯特先生問道,有意讓聲音帶公事公辦的調子。
   “啊,平常的傷寒和昏睡癥疫苗。”
   “赤道工人到一百五十公尺處就註射預防疫苗。”福斯特先生對學生們說。“這時胚胎還長着鰓。我們讓‘魚’免疫,以後就不會傳染人類的疾病。”他轉嚮列寧娜,“今天下午四點五十分在屋頂上,”他說,“照舊。”
   “迷人。”主任又說了一句,又最後拍了她一下,跟別人一起走掉了。
   第十道架上一排排下一代的化學工人正在承受着鉛毒、苛性蘇打、瀝青和氯氣傷害的鍛煉。第三排架上是胚胎期的火箭飛機機械師,每批二百五十個,其中的頭一個正從三號架的一千一百公尺點通過。一種特別的機械使它們的容器旋轉個不停。“這是為了提高它們的平衡能力,”福斯特先生解釋道,“火箭進入太空之後,要到火箭外進行修理是很睏難的活兒。他們直立時我們便減緩轉速,讓他們感到很饑餓;他們倒立時我們就加倍供應代血劑。這樣,他們就把舒適跟倒立狀態聯繫了起來。實際上他們衹有倒立時纔真正感到快活。”“現在,”福斯特先生說下去,“我要讓你們看看對阿爾法加型知識分子的性格預定,那是很有趣的。在五號架上我們有一大批阿爾法加,在第一道長廊,”他對已經開始往一樓下去的兩個小夥子叫道。
   “他們大體在九百公尺附近,”他解釋道,“在胚胎的尾巴消失以前實際上是無法設置智力條件的。跟我來。”
   但是主任已經在看他的表了。“差十分鐘到三點,”他說,“我擔心的是沒有時間看知識分子胚胎了。我們必須在孩子們午睡醒來之前趕回育嬰室去。”
   福斯特先生感到失望。“至少看看換瓶車間吧。”他請求。
   “那也行,”主任寬厚地笑了笑,“那就看看吧。”
  
第二章
  福斯特先生被留在了換瓶車間。孵化與條件設置中心主任和學生們踏上了附近的電梯,上了五樓。
   育嬰室。新巴甫洛夫條件設定室,門牌上寫着。
   主任打開一道門,他們來到一個巨大的空房間裏。陽光照耀得異常明亮,因為南墻整個是一扇窗戶。六個護士全穿着白色:粘膠纖維短上衣和長褲;為了防止污染,把頭髮壓在帽子下面。她們正忙着把~R排玫瑰花在地板上擺列開來。盆子很大,開着密密的花朵,千萬片花瓣盛開,光緻得像絲綢,有如無數張小天使的臉,但在明亮的光照之下的並不全是雅利安型和粉紅色的臉,其間還有開朗的中國人的臉、墨西哥人的臉。有的大約因為吹奏天上的喇叭太多而中風般地歪扭了,蒼白得像死亡,像大理石。
   主任一到,護士們就立正,挺直了身子。
   “把書擺出來。”他簡短地說。
   護士們一聲不響,服從了命令,把書在花鉢的行列之間排開——一大排幼兒園用的四開本大書翻了開來,露出了一些色彩鮮豔的鳥兒、野獸和魚的形象,美麗動人。
   “現在把孩子們帶進來。”
   護士們急忙出了屋子,一兩分鐘之後每人推來了一輛車,車上的四個鋼絲網架上各睡着一個八個月的嬰兒,全都一模一樣(顯然是同一批波坎諾夫斯基産品),因為是同屬德爾塔種姓,所以一律穿咔嘰。
   “把他們放到地板上。”
   嬰兒們被放了下來。
   “現在讓他們轉過身來看見花朵和書籍。”
   嬰兒們一轉過身就不出聲了,都嚮一叢叢花花緑緑的顔色和白色的書頁上鮮豔耀眼的形象爬去。他們靠近時,太陽從暫時的雲翳後面照射了出來;玫瑰花仿佛由於內在的突然變得燦爛了。明亮的書頁上仿佛彌漫了一種深沉的新意。爬着的嬰兒隊伍裏發出了激動的尖叫,歡樂的笑聲和咕咕聲。
   主任搓着手。“好極了!”他說,‘簡直像有意表演似的。”
   爬得最快的已經快到目標了。小手搖搖晃晃伸了出來,摸着,抓着,玫瑰花變了形,花瓣扯掉了,書本上有插圖的書頁揉皺了。主任等待着,趁他們全都快活地忙碌着的時候,“好好地看着吧。”他說,同時舉起手發出了信號。
   站在屋子那頭儀表盤邊的護士長按下了一根小小的杠桿。
   一聲猛烈的爆炸,汽笛拉了起來,聲音越來越刺耳,警鈴也瘋狂地響着。
   孩子們震驚了,尖叫了;臉兒因為恐怖而扭麯了。
   “現在,”主任因為噪聲震耳欲聾高叫道,“現在我們用柔和的電臺來鞏固一下這次的教訓。”
   他再揮了揮手,護士長按下第二根杠桿。嬰兒們的尖叫突然變了調子,發出的抽搐叫喊中有一種絶望的、幾乎是瘋狂的調子。一個個小身子抽搐着,僵直着;四肢抖動着,好像有看不見的綫在扯動他們。
   “還可以讓那片地板整個通電,”主任大聲解釋,“不過,就這就已經夠了,”他嚮護士做了個手勢。
   爆炸停止,鈴聲停止,警報一聲聲低去,終於靜止。僵直的、抽搐的身子放鬆了,嬰兒的已經微弱的瘋狂啜泣和驚叫再次加大,變成平時受到驚嚇時的一般哭嚎。
   “再給他們花和書。”
   護士們照辦了。但是玫瑰花、色彩鮮豔的小貓、小雞和咩咩叫的黑羊剛一靠近,嬰兒們就嚇得閃躲。哭喊聲突然響亮了起來。
   “註意,”主任勝利地說,“註意。”
   在嬰兒們心裏花朵跟巨大的噪聲的匹配,花朵跟電擊的匹配已經熔融、結合到了一起。像這樣的或類似的課程接連進行兩百次之後,兩者之間就建立了無法分離的關係。這種人造的聯繫木是自然所能夠拆散的。
   “他們會帶着。心理學家稱之為‘本能’的對書本和鮮花的厭惡長大成人。反射的條件無可逆轉地形成了。他們一輩子都不會有愛書籍和愛植物的危險了。”主任轉身對護士們說,“把孩子們帶走。”
   穿咔嘰衣服的啼啼哭哭的嬰兒被塞回車上推走了,在身後留下一些發酸的奶味和非常受歡迎的寂靜。
   一個學生舉起了手:不能讓低種姓的人在書本上去浪費社會的時間,而且讀書總有可能讀到什麽東西,有破壞他們的某個條件設置的危險,那是不可取的。這些他都很想得通;但……晤,但對花他卻想不通,為什麽要費力氣去讓德爾塔們從心理上厭惡花?
   孵化及條件設置中心主任耐。心地做瞭解釋。培養孩子們見了玫瑰花就尖叫是為了高度節約。不能算很久以前(大約纔過去一個世紀),伽瑪們、德爾塔們甚至愛撲塞隆們都有喜歡花朵的條件設置——一般地說是喜歡野外的自然,特殊地說是喜歡花朵。其目的是讓他們一有機會就産生到田野裏去的要求,逼得他們多花交通費。
   “他們花交通費了嗎?”學生問。
   “花了很多,”主任回答,“但是別的費用卻不必花了。”
   主任指出,櫻草花和風景都有一個嚴重的缺點:它們是免費的。愛好大自然能使工廠工作懈怠。於是决定取消了對大自然的愛——至少取消了低種姓的人對大自然的愛;卻並不取消花交通費的傾嚮。因為他們仍須到農村去,即使憎恨也得去,那是根本的。問題是能在經濟上為交通消費找出更站得住腳的理由,而不是喜歡櫻草花和風景什麽的。恰當的理由後來找到了。
   “我們設置了條件,讓人群不喜歡鄉村,”主任的結論是,“卻又設置了條件讓他們喜歡田野裏的一切運動。而我們同時又註意讓田野裏的運動消耗精美的器材;讓他們既消費工業品也花交通費。因此我們纔給嬰兒電擊。”
   “明白了。”學生說完便住了嘴,佩服得五體投地。
   沉默。主任清了清嗓子,“從前,”他開始說,“在我主福帝還在世的時候,有一個小孩,叫做魯本·拉賓挪維奇,父母說波蘭語,’主任岔開了一句,“你們是知道什麽叫波蘭語的吧,我看?”
   “是一種死亡的語言。”
   “像法語和德語一樣。”另一個學生插嘴補充,炫耀着學識。
   “還有‘父母’,你們知道吧?”主任問。
   短暫的木好意思的沉默,幾個孩子臉紅了。他們還沒有學會區別粗俗科學與純粹科學之間的重大的卻也微妙的差異。但畢竟有一個學生鼓起勇氣舉起了手。
   “人類以前就是……”他猶豫了,血往面頰上涌,“胎生的。”
   “很對。”主任贊許地點點頭。
   “那時在嬰兒換瓶的時候……”
   “出生’的時候。”他受到糾正。
   “晤……他們是父母生出來的——我的意思是,不是現在的嬰兒,當然,而是那時的。”可憐的孩子語無倫次了。
   “簡而言之,”主任總結道,“那時生孩子的就是爸爸和媽媽。”這話實際上是把真正科學的污物猛然嚮孩子們羞得不敢擡頭的沉默砸過去。“媽媽,”他往椅子後面一靠,大聲重複着,把科學硬揉進他們的腦子,“這些都是不愉快的事實,我明白。不過大部分的歷史事實都是不愉快的。”
   主任回頭又說起了小魯本——小魯本。有天晚上小魯本的爸爸(一砸!)和媽媽(二砸!)不小心忘了關掉小魯本房裏的收音機。
   (因為,你必須記住,在那野蠻的胎生繁殖時代,孩子們都是在爸爸(又砸!)和媽媽(再砸!)身邊長大,而不是在國傢的條件設置中心長大的。)
   在那孩子睡着的時候,倫敦的廣播節目突然開始了。第二天早上令他的砸和砸(較為膽大的孩子競偷偷彼此望着傻笑起來)大為吃驚的是,小魯本醒過來時竟能一字不差地背誦一個奇怪的老作傢的長篇說教。那是少數幾個被允許把作品留給我們的老作傢之一,名叫喬治悄伯納。他正按照一種經過考證確實存在過的傳統講述着自己的天才。那些話當然是完全聽不懂的,小魯本背誦時者擠眉弄眼,格格地笑着。他們以為孩子發了瘋,急忙請來了醫生。幸好醫生懂得英語,聽出了那就是肖伯納頭天晚上廣播的那段話。醫生明白此事的意義,便寫信給醫學刊物報告了。
   “於是發現了睡眠教育法,或稱‘眠教’的原則。”主任故意停頓了一下,引人註意。
   原則倒是發現了,但把它運用於有利的實踐卻是許多許多年以後的事。
   “小魯本的病例早在我主福帝的T型車推上市場以後不過二十三年就發生了,”(說到這裏主任在肚子上畫了個T字。所有的學生也虔誠地照畫。)可是……”
   學生們拼命地記着。“睡眠教育,福帝二一四年正式使用。為什麽不在以前使用?理由有二。(a)……”
   “這些早期的實驗者,”主任說道,“走錯了路,把睡眠教育當做了智力培養的手段……”
   (他身邊一個打盹的小孩伸出了右臂,右手在床邊無力地垂下了。有聲音從一個匣子上的圓格柵裏輕輕發出:
   “尼羅河是非洲最長的河,是地球上第二條最長的河。雖然長度不如密西西比一密蘇裏河,它的流域長度卻居世界首位,流經的緯度達三十五度之多……”
   第二天早餐時,“湯姆,”有人說,‘你知道非洲最長的河是什麽河嗎?”對方搖了搖頭。“可是你記得從‘尼羅河是……’開頭的那句話嗎?”
   “尼羅河是非洲最長的河,是地球上第二條最長的河……”話句衝口而出。“雖然長度不如……,
   “那麽現在回答我,非洲最長的河是什麽河?”
   目光呆鈍,“我不知道。”
   “可是尼羅河,湯米。”
   “尼羅河是非洲最長的河,是地球上第一,二條……”
   “那麽,哪一條河是最長的呢,湯米?”
   湯米急得流眼淚了。“我不知道。”他哭了出來。
   主任指明,是他那哭喊使最早的調查人員泄了氣,放棄了實驗的。以後便再也沒有做過利用睡眠時間對兒童進行尼羅河長度的教育了。這樣做很對。不明白科學的意義是掌握不了科學的。
   “可是,如果他們進行了道德教育,那就不同了,”主任說着領着路嚮門口走去。學生們一邊往電梯走一邊拼命地寫着:“在任何情況下道德教育都是不能夠訴諸理智的。”
   “肅靜,肅靜,”他們踏出十四層樓的電梯時,一個擴音器低聲說着,“肅靜,肅靜。”他們每走下一道長廊,都聽見喇叭口不疲倦地發出這樣的聲音。學生們,甚至主任,都不自覺地踏起了腳尖。他們當然都是阿爾法,但就是阿爾法也都是受到充分的條件設置的。“肅靜,肅靜”,這斷然的命令讓十四樓的空氣裏充滿了肅、肅、肅的嘶沙音。
   他們賠着腳走了五十碼,來到一道門前,主任小心翼翼地開了門。他們跨過門檻,進入了一片昏暗,那是個宿舍,百葉窗全關閉了。靠墻擺了一排小床,一共八十張。一片輕柔的有規則的呼吸聲和連續不斷的喃喃聲傳來,仿佛是遼遠處微弱的細語。
   他們一進屋,一個護土就站了起來,來到主任面前立正。
   “今天下午上什麽課?”他問。
   “開頭的四十分鐘上《性學發凡》”她回答,“現在已經轉入《階級意識發凡》。”
   主任沿着那一長排小床慢慢走去。八十個男女兒童舒坦地躺着,輕柔地呼吸着,面孔紅紅的,平靜安詳。每個枕頭下都有輕柔的聲音傳來。主任停了腳步,在一張小床前彎子仔細傾聽。
   “你說的是《階級意識發凡》嗎?我們把聲音放大點試試看。”
   屋子盡頭有一個擴音器伸出在墻上。主任走到它面前摁了摁按鈕。
   “……都穿緑色,”一個柔和清晰的聲音從句子中途開始,“而德爾塔兒童則穿咔嘰。愛撲塞隆穿得更差一些。愛撲塞隆們太笨,學不會讀書寫字;他們穿黑色,那是很粗陋的顔色。我非常高興我是個比塔。”
   停頓了片刻,那聲音又開始了。
   “阿爾法兒童穿灰色。他們的工作要比我們辛苦得多,因為他們聰明得嚇人。我因為自己是比塔而非常高興,因為我用不着做那麽辛苦的工作。何況我們也比伽瑪們和德爾塔們要好得多。伽瑪們都很愚蠢,他們全都穿緑衣服,德爾塔們穿咋嘰衣服。啊,不,我不願意跟德爾塔孩子們玩。愛撲塞隆就更糟糕了,太笨,他們學不會…”
   主任摁回了按鈕,聲音沒有了。衹有它的細弱的幽靈還在八十個枕頭底下繼續絮叨。
   “它醒來之前這些話還要為他們重複四十到五十遍;星期四,星期六還要重複。三十個月,每周三次,每次一百二十遍。然後接受高一級的課程。”
   玫瑰花和電擊,德爾塔們穿咋嘰,還加上阿魏樹脂的香味——在孩子們能夠說話之前這些東西便不可分割地融合成了一體。但是不使用話語的條件設置是很粗陋的、籠統的;無法把精微的區別和復雜的行為灌輸到傢。那必須有話語,而且必須是不講理由的話語。簡而言之就是:睡眠教育。
   “這是有史以來最偉大的道德教育和社會化教育的力量。”
   學生們把這些全寫進了小本於,是大人物口授的。
   主任再度摁響了喇叭。
   “聰明得嚇人。我為自己是比塔而非常高興,因為,因為··。…”
   這不太像水滴,雖然水的確能夠滴穿最堅硬的花崗岩;要說嘛,倒是橡滴滴的封蠟,一滴一滴落下,粘住,結殼,跟滴落的地方結合在一起,最後把岩石變成了個紅疙瘩。
   “結果是:孩子們心裏衹有這些暗示,而這些暗示就成了孩子們的心靈。還不僅是孩子們的心靈,也還是成年後的心靈——終身的心靈,那産生判斷和欲望並做出决定的心靈都是由這些暗示構成的。可是這一切暗示都是我們的暗示!”主任幾乎因為勝利而高叫了起來。“而由國傢執行的。”他捶了捶最靠近他的桌子。“因此隨之而來的就是……”
   一陣噪聲使他回過頭去。
   “啊,福帝!”他換了個調子說道,“我衹顧說話了,把孩子們都吵醒了。”
  
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