Name: 丕賱爻賱胤丞 賵丕賱賮乇丿
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丕賱爻賱胤丞賵丕賱賮乇丿

Bertrand Russell, 亘乇鬲乇丕賳丿乇爻賱, 賱胤賮賷丞毓丕卮賵乇听(Translator)

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爻賱爻賱丞丕賱兀賱賮賰鬲丕亘丕賱孬丕賳賷丕賱毓丿丿 144

賴匕丕賰鬲丕亘氐睾賷乇賳爻亘賷丕賸亘丕賱賳爻亘丞賱賲賵囟賵毓賴貙賮賷賴賷賯丿賲 "亘乇鬲乇丕賳丿乇丕氐賱" 賰賲丕賸賵賮賷乇丕賸賲賳丕賱丨賯丕卅賯丕賱毓賱賲賷丞賵丕賱丌乇丕亍丕賱氐丕卅亘丞毓賳賲禺鬲賱賮賮乇賵毓丕賱賲毓乇賮丞賵丕賱兀賳卮胤丞丕賱亘卮乇賷丞. 賵賷鬲賳丕賵賱丕賱賲噩鬲賲毓丕賱亘卮乇賷賲賳賰賱賳賵丕丨賷賴賵賮賷賮鬲乇丕鬲賳賲賵賴賵鬲胤賵乇賴. 賵賷禺賱氐賲賳賰賱賴匕丕廿賱賶賯乇丕乇丕鬲乇卮賷丿丞賵賲鬲夭賳丞賵賳馗乇丞賲爻鬲賯亘賱賷丞賲鬲賮丕卅賱丞.
賵賷賯賵賱乇丕氐賱毓賳禺胤鬲賴: "賵爻兀亘丿兀亘丕賱丨賵丕賮夭丕賱亘卮乇賷丞丕賱鬲賷鬲噩毓賱丕賱鬲毓丕賵賳丕賱丕噩鬲賲丕毓賷賲賲賰賳丕賸... 賵亘毓丿匕賱賰爻兀亘丨孬丿乇噩丞賵賮賵丞丕賱鬲賲丕爻賰丕賱丕噩鬲賲丕毓賷賮賷兀夭賲賳丞賵兀賲丕賰賳賲禺鬲賱賮丞貙賱賳氐賱賱賲噩鬲賲毓丕鬲丕賱毓氐乇丕賱丨丕囟乇 -賵丕丨鬲賲丕賱丕鬲賲夭賷丿賲賳丕賱鬲胤賵乇賮賷丕賱賲爻鬲賯亘賱丕賱賯乇賷亘... 賵亘毓丿匕賱賰... 爻兀鬲賳丕賵賱丕賱噩丕賳亘丕賱丌禺乇賮賷丨賷丕丞丕賱廿賳爻丕賳... 賵兀毓賳賷亘丕賱鬲丨丿賷丿丕賱爻亘賯丕賱賮乇丿賷貙賲毓亘賷丕賳丕賱丿賵乇丕賱匕賷賱毓亘賴賮賷丨賱賯丕鬲丕賱鬲胤賵乇丕賱亘卮乇賷丕賱賲禺鬲賱賮丞貙賵丕賱丿賵乇丕賱匕賷賷賱毓亘賴賮賷丕賱賵賯鬲丕賱丨丕囟乇- 賵丕賱廿賲賰丕賳丕鬲丕賱賲爻鬲賯亘賱賷丞貙賱賱賰孬賷乇兀賵丕賱賯賱賷賱賲賳賴賮賷丕賱兀賮乇丕丿賵丕賱噩賲丕毓丕鬲... 賵兀禺賷乇丕賸爻兀亘丨孬賰賲爻兀賱丞兀禺賱丕賯賷丞貙賰賱毓賱丕賯丞丕賱賮賰乇賵丕賱噩賴丿賵丕賱鬲氐賵乇丕賱賮乇丿賷亘爻賱胤丞丕賱賲噩鬲賲毓".
賵賷賵乇丿乇丕氐賱賮賷亘丨孬賴丨賯丕卅賯賲賴賲丞賵胤乇賷賮丞毓賳丕賱鬲胤賵乇丕賱亘卮乇賷亘賷賵賱賵噩賷丕賲賳匕丌賱丕賮丕賱爻賳賷賳貙賵睾賱賶丿賵乇丕賱丨賵丕賮夭丕賱賴賲噩賷丞丕賱賲賵乇賵孬丞賮賷丕賱爻賱賵賰丕賱亘卮乇賷丨鬲賶毓氐乇賳丕丕賱丨丕囟乇 -賵廿賱賶兀爻亘丕亘丕賱丨乇賵亘賵鬲胤賵乇賴丕- 賵廿賱賶丿賵乇丕賱禺賵賮丿丕禺賱賷丕賸兀賵禺丕乇噩賷丕賸賰毓丕賲賱丕賳丿賲丕噩賵胤丕毓丞- 賵廿賱賶兀孬乇丕賱毓賯賷丿丞賵丕賱賯賵賲賷丞賮賷丕賱鬲賲丕爻賰賵丕賱鬲賮賵賯

GenresPhilosophyPoliticsNonfictionSociologyHistoryAnthropologyEssays

152 pages, Paperback

First published January 1, 1949

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1,972 people want to read

About the author

Bertrand Russell

991听books7,130听followers

Bertrand Arthur William Russell, 3rd Earl Russell, OM, FRS, was a Welsh philosopher, historian, logician, mathematician, advocate for social reform, pacifist, and prominent rationalist. Although he was usually regarded as English, as he spent the majority of his life in England, he was born in Wales, where he also died.

He was awarded the Nobel Prize in Literature in 1950 "in recognition of his varied and significant writings in which he champions humanitarian ideals and freedom of thought."

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Peiman E iran

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January 10, 2019

鈥庁堌池з嗁� 诏乇丕賳賯丿乇貙丕蹖賳讴鬲丕亘丕夭 161 氐賮丨賴賵 6 賮氐賱鬲卮讴蹖賱卮丿賴丕爻鬲賵丿乇丌賳賮蹖賱爻賵賮賽亘夭乇诏賵丕乇賵禺乇丿賲賳丿 <亘乇鬲乇丕賳丿乇丕爻賱> 亘賴亘蹖丕賳賲胤丕賱亘蹖賲賴賲丿乇禺氐賵氐賽賴賲亘爻鬲诏蹖賽丕噩鬲賲丕毓蹖賵丕禺賱丕賯賽賮乇丿蹖賵丕噩鬲賲丕毓蹖倬乇丿丕禺鬲賴丕爻鬲
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鈥庁堌池з嗁� 賲賳貙賲丕丿乇噩賴丕賳蹖夭賳丿诏蹖賲蹖讴賳蹖賲讴賴丕賲讴丕賳賽禺賵亘蹖賵亘丿蹖丿乇丌賳賳丕賲丨丿賵丿丕爻鬲... 賵囟毓賽讴賳賵賳蹖賽賲丕亘蹖卮丕夭賴乇趩蹖夭亘賴丕蹖賳丨賯蹖賯鬲賲鬲讴蹖賲蹖亘丕卮丿讴賴蹖丕丿诏乇賮鬲賴丕蹖賲胤亘蹖毓鬲賽亘蹖乇賵賳丕夭禺賵丿乇丕鬲丨鬲賽讴賳鬲乇賱丿乇丌賵乇蹖賲賵胤亘蹖毓鬲賽丿乇賵賳賲丕賳乇丕丌夭丕丿亘诏匕丕乇蹖賲.. 讴賳鬲乇賱賽卮禺氐蹖賵鬲賲賱讴亘乇賳賮爻賴賲蹖卮賴卮毓丕乇賽亘賴丕氐胤賱丕丨毓丕賱賲丕賳賽丕禺賱丕賯蹖亘賵丿賴丕爻鬲讴賴賴賲蹖卮賴亘丿賵賳賽卮賳丕爻丕蹖蹖丿乇爻鬲丕賳噩丕賲賲蹖诏乇賮鬲賴丕爻鬲賵趩蹖夭蹖噩夭蹖讴卮毓丕乇賳亘賵丿賴丕爻鬲
鈥庁� 丕蹖賳讴鬲丕亘爻毓蹖亘乇丌賳卮丿賴鬲丕丕賳爻丕賳乇丕亘賴鬲卮禺蹖氐賽丕丨鬲蹖丕胤蹖亘蹖卮丕夭丌賳趩賴爻蹖丕爻鬲賲丿丕乇丕賳賵丕賯鬲氐丕丿丿丕賳賴丕賲鬲匕讴乇卮丿賴丕賳丿貙丿毓賵鬲讴賳丿.. 夭蹖乇丕賮賯胤丿乇賳鬲蹖噩賴贁丕蹖賳賲毓乇賮鬲丕爻鬲讴賴賲丕禺賵丕賴蹖賲鬲賵丕賳爻鬲乇丕賴賽禺賵丿乇丕亘賴鬲丨賯賯賽丌乇夭賵賴丕賵丌乇賲丕賳賴丕蹖蹖讴賴賲賴丕乇鬲賴丕丿乇丿爻鬲乇爻賽賲丕賯乇丕乇丿丕丿賴丕賳丿貙亘蹖丕亘蹖賲
鈥庁ㄘ必池� 鬲乇蹖賳趩蹖夭蹖讴賴丿乇賳蹖丕讴丕賳賽賳禺爻鬲蹖賳賽丕賳爻丕賳賲賵乇丿賽鬲賵噩賴賯乇丕乇賲蹖诏蹖乇丿貙 "賲睾夭" 丌賳賴丕賲蹖亘丕卮丿貙讴賴亘賴鬲丿乇蹖噩亘乇丕賳丿丕夭賴贁丌賳丕賮夭賵丿賴卮丿賴鬲丕亘賴賲蹖夭丕賳賽讴賳賵賳蹖乇爻蹖丿賴丕爻鬲.. 賵賱蹖氐丿賴丕賴夭丕乇爻丕賱丕爻鬲讴賴亘賴丕蹖賳丕賳丿丕夭賴亘丕賯蹖賲丕賳丿賴賵鬲睾蹖蹖乇蹖賳讴乇丿賴丕爻鬲... 亘賳丕亘乇丕蹖賳亘丕蹖丿丕蹖賳诏賵賳賴倬賳丿丕卮鬲讴賴丿爻鬲诏丕賴賽丿賲丕睾蹖賽賲賵乇賵孬蹖賽賲丕鬲賮丕賵鬲賽夭蹖丕丿蹖亘丕丕賳爻丕賳賽賯丿蹖賲賵丿賵乇丕賳賽爻賳诏蹖貙賳丿丕乇丿. 賲丕賴賳賵夭丿丕乇丕蹖賽賴賲丕賳睾乇丕卅夭賽丕賳爻丕賳賽讴賴賳賽爻賳诏蹖賴爻鬲蹖賲貙蹖毓賳蹖丿丕乇丕蹖賽睾乇丕卅夭賽丕賳爻丕賳蹖賲蹖亘丕卮蹖賲讴賴讴丕乇卮亘乇賲亘賳丕蹖賽毓賯賱賵賲賳胤賯賳蹖爻鬲.. 賴賳賵夭亘賴夭賳丿诏蹖賽禺丕賳賵丕丿诏蹖賵賯亘蹖賱賴丕蹖毓賱丕賯賴賲賳丿蹖賲賵賳爻亘鬲亘賴禺丕賳賵丕丿賴賵賮丕賲蹖賱賵賯亘蹖賱賴丕丨爻丕爻賽丿賵爻鬲蹖賵賳爻亘鬲亘賴禺丕乇噩丕夭丕蹖賳賲丨蹖胤貙丕丨爻丕爻賽丿卮賲賳蹖賲蹖讴賳蹖賲... 丕蹖賳睾乇蹖夭賴賴丕蹖賽賵丨卮蹖丕賳賴贁丕賳爻丕賳讴賴亘丕毓孬賽噩賳诏賵禺賵賳乇蹖夭蹖賲蹖卮賵丿亘丕蹖丿乇丕賴賽禺乇賵噩蹖亘蹖丕亘丿. 賲孬賱丕賸賲蹖鬲賵丕賳乇賯丕亘鬲賴丕蹖賽賵乇夭卮蹖乇丕噩丕蹖诏夭蹖賳賽噩賳诏賳賲賵丿賵亘賴噩丕蹖賽卮讴丕乇貙賱匕鬲賽賲丕噩乇丕噩賵蹖蹖賵丕禺鬲乇丕毓乇丕噩丕蹖诏夭蹖賳賳賲賵丿.. 賵賱蹖賳亘丕蹖丿丕夭丕蹖賳睾乇蹖夭賴賴丕趩卮賲倬賵卮蹖讴乇丿貙趩乇丕讴賴丕蹖賳睾乇蹖夭賴賴丕賲賲讴賳丕爻鬲爻亘亘賽賲賵賮賯蹖鬲賴丕蹖賽丕賳爻丕賳蹖賵丕噩鬲賲丕毓蹖卮賵丿
鈥庁ㄘ� 丕蹖賳讴賴噩賳诏亘夭乇诏鬲乇蹖賳毓丕賲賱賽夭卮鬲蹖丿乇夭賲丕賳賽賲丕賲蹖亘丕卮丿貙丕賲丕鬲賳賴丕丕孬乇丕鬲賽丕蹖賳亘賱丕蹖丕賳蹖爻鬲讴賴賳賵毓亘卮乇乇丕卮讴賳噩賴賲蹖丿賴丿貙亘賱讴賴夭賳丿诏蹖賽丕賳爻丕賳丿爻鬲禺賵卮賽亘爻蹖丕乇蹖丕夭賳蹖乇賵賴丕蹖賽睾蹖乇卮禺氐蹖賲蹖亘丕卮丿讴賴亘乇夭賳丿诏蹖賽乇賵夭賲乇賴贁丕賵丨讴賵賲鬲賲蹖讴賳丿賵丿乇賳鬲蹖噩賴丕賵乇丕亘乇丿賴贁丨賵丕丿孬賲蹖讴賳丿貙賳賴亘乇丿賴贁賯丕賳賵賳... 丕蹖賳賴丕亘賴賴蹖趩賵噩賴丕賲賵乇賽丕賱夭丕賲蹖賳蹖爻鬲貙夭蹖乇丕鬲賲丕賲賽丕蹖賳亘丿亘禺鬲蹖賴丕夭丕丿賴贁倬乇爻鬲卮賽禺丿丕蹖丕賳賽丿乇賵睾蹖賳賲蹖亘丕卮丿
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鈥庁关槽屫藏з嗁呚� 丕蹖賳鬲毓丕賱蹖賲賽丨丕讴賲蹖鬲丕爻鬲讴賴亘丿賵禺賵亘亘賵丿賳賽丕賳爻丕賳賴丕乇丕丿乇鬲毓丕賱蹖賲賽丕丨讴丕賲蹖賽禺賵蹖卮丌賲賵夭卮丿丕丿賴賵鬲毓蹖蹖賳賲蹖讴賳丿貙賵诏乇賳賴賴蹖趩丕賳爻丕賳蹖丕夭乇丨賲賽賲丕丿乇亘氐賵乇鬲賽亘丿賳賴丕丿賵卮賻乇亘賴丿賳蹖丕賳賲蹖丌蹖丿貙賴賲賴蹖讴爻丕賳亘賴丿賳蹖丕賲蹖丌蹖賳丿... 賲毓蹖丕乇賽亘丿賵禺賵亘亘賵丿賳乇丕貙賮賯胤讴鬲丕亘賽丕禺賱丕賯亘丕蹖丿鬲毓蹖蹖賳讴賳丿貙賳賴讴鬲丕亘賽丕丨讴丕賲賵賲匕賴亘賵丨夭亘... 倬丕蹖賴贁丕蹖賳丌賲賵夭卮賴丕蹖賽禺乇丕賮蹖賵丕卮鬲亘丕賴乇丕丨讴賵賲鬲賴丕丿乇噩丕賲毓賴鬲讴賱蹖賮賲蹖讴賳賳丿賵亘賴亘爻蹖丕乇蹖丕夭禺丕賳賵丕丿賴賴丕爻乇丕蹖鬲賲蹖讴賳丿... 丕夭诏賮鬲丕乇賵讴乇丿丕乇賽賲乇丿賲丿乇噩丕賲毓賴賵丕禺賱丕賯賽丕噩鬲賲丕毓蹖賽丌賳賴丕丿乇乇丕亘胤賴亘丕蹖讴丿蹖诏乇貙亘賴丿乇爻鬲蹖賲蹖鬲賵丕賳蹖丿亘賴賴賵蹖鬲賽丨賯蹖賯蹖賽蹖讴丨讴賵賲鬲讴賴亘乇爻乇賳賵卮鬲賽賲乇丿賲亘蹖趩丕乇賴丨讴賲賲蹖乇丕賳丿貙丌诏丕賴卮賵蹖丿... 夭賲丕賳蹖讴賴卮賲丕丕蹖賳乇丕倬匕蹖乇賮鬲蹖丿貙讴賴丨丕讴賲丕賳賽爻乇夭賲蹖賳賽卮賲丕貙賲賵賴賵賲丕鬲賵賮乇囟蹖丕鬲乇丕亘賴毓賳賵丕賳賽丕丨讴丕賲蹖丨鬲賲蹖賵賱丕夭賲貙丿乇匕賴賳賽卮賲丕賳卮丕賳丿賴賵亘丕乇賵賻乇賲蹖讴賳賳丿賵丕夭丌賳賴丕亘賴丕卮鬲亘丕賴亘乇丕蹖賽卮賲丕丕禺賱丕賯賲蹖爻丕夭賳丿貙丕賳鬲馗丕乇賳丿丕卮鬲賴亘丕卮蹖丿讴賴卮毓賵乇賽丕賳爻丕賳蹖賽卮賲丕乇丕亘丕乇賵賻乇讴賳賳丿賵丨鬲蹖卮毓賵乇賵禺乇丿賽丕賳爻丕賳蹖卮賲丕乇丕亘丕賵乇讴賳賳丿
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鈥庁з呟屫堌ж辟� 丕蹖賳乇蹖賵蹖賵亘乇丕蹖賽卮賲丕丿賵爻鬲丕賳賽亘丕卮毓賵乇賵禺乇丿诏乇丕貙賲賮蹖丿亘賵丿賴亘丕卮賴
鈥�<倬蹖乇賵夭亘丕卮蹖丿賵丕蹖乇丕賳蹖>

丕噩鬲賲丕毓蹖-賵-賮乇赖賳诏蹖亘乇鬲乇丕賳丿-乇丕爻賱賮賱爻賮赖

兀丨賲丿毓亘丿丕賱乇丨賲賳

257 reviews209 followers

May 18, 2023

賲噩賲賵毓丞賲賳丕賱賲丨丕囟乇丕鬲丕賱鬲賷兀毓丿賾賴丕丕賱賮賷賱爻賵賮丕賱亘乇賷胤丕賳賷亘乇鬲乇丕賳丿乇丕爻賱貙鬲亘丨孬賮賷丕賱鬲賵賮賷賯亘賷賳兀賲乇賷賳:

丕賱鬲賲丕爻賰丕賱丕噩鬲賲丕毓賷亘賲丕賷賱夭賲賱賴賲賳廿賯丕賲丞爻賱胤丞賵丨賰賵賲丞貙鬲丨賮馗丕賱兀賲賳賵鬲賯賷賲丕賱毓丿賱賵鬲乇毓賶賲賵丕乇丿丕賱賲噩鬲賲毓貙丿賵賳胤睾賷丕賳賮賷丕爻鬲毓賲丕賱賴匕丕丕賱爻賱胤丕賳

賵亘賷賳廿胤賱丕賯丨乇賷丞丕賱賮乇丿亘賲丕賷爻賲丨賱賴亘丕爻鬲毓賲丕賱賯賵丕賴丕賱丕亘鬲賰丕乇賷丞丕賱鬲賷鬲丐丿賷亘丕賱賲丿賳賷丞廿賱賶丕賱鬲賯丿賲賵丕賱賳賴賵囟貙賱賰賳亘賲丕賱丕賷丐丿賶亘鬲賱賰丕賱丨乇賷丞廿賱賶丕賱賮賵囟賶賵丕賱噩乇賷賲丞

賵賷賳丕賯卮匕賱賰賲亘鬲丿卅丕賸亘毓乇囟丕賱賲乇丕丨賱丕賱鬲丕乇賷禺賷丞丕賱賲鬲睾賷乇丞賱賱賲丿賳賷丞賵賲丕賳卮兀賮賷賴丕賲賳鬲賲丕爻賰丕噩鬲賲丕毓賷貙賵丕賱賯賵賶丕賱鬲賷丿賮毓鬲賱賳卮兀鬲賴賵鬲胤賵乇賴賲賳鬲賳馗賷賲亘丿丕卅賷賲賮賰賰廿賱賶丨賰賵賲丞賳馗丕賲賷丞鬲亘爻胤爻賱胤丕賳賴丕毓賱賶賳胤丕賯賵丕爻毓賲賳丕賱兀乇囟賵丕賱亘卮乇

賵賲賳噩丕賳亘丌禺乇賷毓乇囟賱丨賷丕丞丕賱賮乇丿賮賷丕賱噩賲丕毓丞貙賵丕賱鬲胤賵乇丕賱匕賷賲乇鬲亘賴貙賵丕賱丿賵乇丕賱匕賷賱毓亘鬲賴丕賱賯賵賶丕賱丕亘鬲賰丕乇賷丞賱賱賮乇丿賮賷丕賱賵氐賵賱廿賱賶氐賵乇丞丕賱毓丕賱賲丕賱丨丿賷孬

賵賲丕鬲丐賵賱廿賱賷賴兀賲丞賲賳丕賱兀賲賲 - 賵賮賯賳賲丕匕噩丕賱鬲丕乇賷禺丕賱賲鬲賰乇乇 - 廿匕丕賲丕亘賱睾鬲賮賷賴丕爻賷胤乇丞丕賱丨賰賵賲丞毓賱賶丕賱兀賮乇丕丿听丨丿丕賸賷孬亘胤賴匕賴丕賱賯賵賶丕賱丕亘鬲賰丕乇賷丞

賵毓乇囟兀賷囟丕賸賱賱鬲丨丿賷丕鬲丕賱賯丕卅賲丞賮賷賵噩賴丕賱賯賵賶丕賱賮乇丿賷丞賮賷丕賱毓氐乇丕賱丨丿賷孬賮賷丕賱賲噩鬲賲毓丕鬲丕賱丿賷賲賯乇丕胤賷丞賵睾賷乇丕賱丿賷賲賯乇丕胤賷丞

賵賴賵賰鬲丕亘賵噩賷夭貙賱賰賳賴丨丕賮賱亘丕賱兀賮賰丕乇丕賱賰孬賷乇丞丕賱噩丿賷乇丞亘丕賱丕毓鬲亘丕乇貙賱匕賱賰賯乇兀鬲賴賲乇鬲賷賳賲鬲鬲丕賱賷鬲賷賳賱賲夭賷丿鬲賮賴賲賴

爻賷丕爻丞

賲賷賯丕鬲丕賱乇丕噩丨賷

Author听6 books2,287 followers

February 19, 2019

賲賳丕賱賲賮賰乇賷賳丕賱匕賷賳兀毓丨亘亘賲丕賰鬲亘賵丕賵賳鬲丕噩禺亘乇丕鬲賴賲丕賱賲毓乇賮賷丞乇丕爻賱乇睾賲兀賳丕賱亘毓囟賷馗賳兀賳賲孬賱乇丕爻賱賵睾賷乇賴賲賳丕賱賲賮賰乇賷賳亘賰賱廿禺鬲氐丕氐丕鬲賴賲賴賲兀氐丨丕亘賲毓乇賮丞夭賲賳賷丞鬲賱丕卅賲丨賯亘丞賱賴丕兀丿賵丕鬲賴丕丕賱禺丕氐丞賵賱賰賳毓賱賷丕賱毓賰爻賷賲賰賳賯賵賱亘鬲賴匕賴丕賱禺亘乇丕鬲毓賱賶毓賯賵丿賱丕丨賯丞賲賳鬲賮爻賷乇丕鬲賴賲丕賱鬲賷毓丕賱噩賵丕亘賴丕亘毓囟丕賱丨賯亘夭賲賳丕賱兀乇亘毓賷賳賷丕鬲賵丕賱禺賲爻賷賳賷丕鬲賰賳鬲丕噩禺賱丕氐丕鬲 (賰丕乇賱賲丕乇賰爻) 乇睾賲乇賮囟丕賱賰孬賷乇賱噩賲賱丞賲賳賲賲亘丕丿卅丕賱賲丕乇賰爻賷丞賱賰賳廿賱賶賷賵賲賳丕賴匕丕孬賲丞賲亘丕丿卅鬲氐賱丨賱兀賳賷鬲毓丕胤賶賲毓賴丕毓賱賶丕賱兀賯賱賱賳賵丕丨賷廿賯鬲氐丕丿賷匕丕鬲兀孬乇丕噩鬲賲丕毓賷亘噩丿丕乇丞丿賵賳丕賱鬲毓賲賯賮賷丕賱廿禺鬲賱丕賮丕鬲丕賱卮賷賵毓賷丞丕賱鬲賷鬲鬲囟丕乇亘賲毓兀丨賯賷丞丕賱賮乇丿.

賲賷夭丞乇丕爻賱毓賳丕賷鬲賴亘丕賱毓賱賲賵兀孬乇賴毓賱賶丕賱鬲賯丿賲賮賷丕賱丨賷丕丞丕賱亘卮乇賷丞貙賵廿賳賰賳鬲兀毓鬲乇賮兀賳賳賷賱丕兀鬲毓賲賯賮賷賳鬲丕噩賴丕賱毓賱賲賷丕賱賲鬲毓賱賯亘丕賱乇賷丕囟賷丕鬲賵毓賱賵賲賴賱賮卮賱賷賮賷匕賱賰賱賰賳賷鬲爻鬲賴賵賷賳賷賰賱賲賯丕賱丕鬲賴毓賳丕賱亘卮乇賷丞賵兀孬乇丕賱兀爻賱丨丞賵賲丨丕賵賱丕鬲賴賱鬲賯丿賷賲賳賯丿賱賱爻賱胤丞丕賱鬲賷毓丕賳賶賲賳賴丕賰孬賷乇賸丕賵兀賵丿毓鬲賴丕賱爻噩賳.

賮賷丕賱爻賱胤丞賵丕賱賮乇丿賷毓丕賱噩乇丕爻賱丕賱兀禺賱丕賯... 毓賳丿丕賱爻賱胤丞 / 丕賱丨賰賵賲丞.. 毓賳丿丕賱賮乇丿.. 毓賳丿丕賱賲噩鬲賲毓亘兀賰賲賱賴. 賵禺賱丕氐丞賰鬲丕亘賴賴匕丕賲賳丕賯卮丞丕賱賯賵賶丕賱廿亘鬲賰丕乇賷丞毓賳丿丕賱賮乇丿丕賱鬲賷賷氐丕丨亘賴丕丕賱鬲賯丿賲丕賱廿賳爻丕賳賷孬賲賰賷賮賷丐孬乇匕賱賰賮賷丕賱鬲賲丕爻賰丕賱丕噩鬲賲丕毓賷賵賰賱賴匕丕賱兀噩賱睾丕賷丞賲毓賳賷賹亘賴丕乇丕爻賱賵賴賷鬲賵賮賷乇丕賱賯丿乇丕賱賰丕賮賷賱亘賯丕亍丕賱亘卮乇賷丞.

丿賵賳卮賰兀賳賲孬賱賴匕賴丕賱兀乇丕亍丕賱鬲賷賷賳丕丿賷亘賴丕賲賮賰乇賹賲丕爻賵賮鬲鬲毓丕乇囟賲毓丕賱爻賱胤丞禺氐賵氐賸丕賵賳丨賳賳鬲丨丿孬毓賳丕賱賳氐賮丕賱兀賵賱賲賳丕賱賯乇賳丕賱毓卮乇賷賳賵賯丿賰丕賳鬲丕賱爻賱胤丞賮賷丕賱睾丕賱亘賲爻鬲亘丿丞賳丕賴賷賰毓賳丨丕賱丞丕賱氐乇丕毓丕鬲丕賱毓丕賱賲賷丞丕賱鬲賷鬲毓賷卮賴丕鈥� 丕賱丨乇亘賷賳丕賱毓丕賱賲賷鬲賷賳鈥� 廿賱丕兀賳乇丕爻賱賱丕賷睾賮賱毓賳丿賵乇丕賱賯丕賳賵賳賱賲賵丕噩賴丞 "睾賱亘丞丕賱賵丨卮賷丞丕賱賱丕卮毓賵乇賷丞亘鬲丿毓賷賲丕賱爻賱胤丕賳" 賵兀毓鬲賯丿兀賳賲睾丕夭賱丞丕賱爻賱胤丞賴賳丕賲賳賯亘賱乇丕爻賱丨鬲賶賷鬲爻賳賶賱兀賮賰丕乇賴丕賱丨賷丕丞賵丕賱鬲胤亘賷賯.

丕賱賲賯胤毓丕賱兀禺賷乇賴賵丕賱匕賷賳丕丿賶亘賴丕乇丕爻賱賮賷賲丕兀胤賱賯毓賱賷賴 "禺賱賯丕賱鬲賲丕爻賰" 亘賷賳賵丨丿丞丕賱亘卮乇賷丞賱毓賳丕賷鬲賴亘丕賱爻賱丕賲賵賮賯賰賱賰鬲丕亘丕鬲賴賵賴匕丕賲賳兀亘乇夭賲丕賳丕丿賶亘賴.

賰匕賱賰賳丕賯卮乇丕爻賱賲爻兀賱丞賴賷亘丕賱賳爻亘丞賱賴賲毓囟賱丞賵賴賷賯囟賷丞丕賱賮乇丿賵丿賵乇丕賱賮乇丿賷丞賮賷丕賱賲噩鬲賲毓賱賰賳賴賷亘丨孬兀賵賱賸丕毓賳丕賱睾乇丕卅夭賵丕賱乇睾亘丕鬲賮賷鬲賰賵賷賳賴丿賵賳丕賱鬲賮乇賷賯亘賷賳賴匕賴丕賱睾乇丕卅夭禺賷乇丞兀賵卮乇賷乇丞賵兀孬乇匕賱賰賮賷丕賱賲噩鬲賲毓丕賱亘丿丕卅賷賵丕賱鬲賷賷乇賶乇丕爻賱兀賳賴丕賱丕鬲賱毓亘廿賱丕丿賵乇賸丕囟卅賷賱賸丕噩丿賸丕貙孬賲賷鬲賳丕賵賱匕賱賰丕賱賮乇丿丕賱爻丕毓賷賱賱鬲睾賷賷乇賵丕賱賮丕毓賱賮賷丕賱賲噩鬲賲毓賵兀孬乇賴賲毓賱賶丕賱丿賷賳賵丕賱兀禺賱丕賯賵賴賲賵丕賱賮乇丿丕賱匕賷賷爻賲賷賴 "丕賱賮乇丿丕賱賲賲鬲丕夭" 胤亘毓賸丌賴匕賴賵賮賯丕賱鬲乇噩賲丞賵丕賱鬲賷賲鬲兀賰丿兀賳賴丕賱賷爻亘亘毓賷丿丞毓賳丕賱氐賵丕亘丨賷孬匕賱賰丕賱賳賵毓丕賱賳禺亘賵賷.

亘毓丿賰賱賴匕丕賷鬲賳賯賱賱賲賳丕賯卮丞丕賱氐乇丕毓亘賷賳丕賱兀爻丕賱賷亘丕賱賮賳賷丞賵丕賱胤亘賷毓丞丕賱廿賳爻丕賳賷丞亘毓丿兀賳賲賴丿賱賴丕賮賷兀賰孬乇賲賳賳氐賮丕賱賰鬲丕亘貙賵兀禺賷乇兀孬乇丕賱乇賯丕亘丞鈥� 丕賱丨賰賵賲丞鈥� 毓賱賶丕賱丕亘賳賰丕乇賵賳胤丕賮賰賱賵丕丨丿賺賲賳賴賲丕賵賴賵賲賳兀丨賲賱賮氐賵賱賴匕丕丕賱賰鬲丕亘.

丌丿丕亘-爻賷乇丞-毓丕賲丿乇丕爻丕鬲-鬲丕乇賷禺賷丞

Zaphirenia

289 reviews213 followers

July 15, 2018

危蔚伪蠀蟿畏蟿畏蟽蔚喂蟻维未喂伪位苇尉蔚蠅谓, 慰 Russell 蔚尉蔚蟿维味蔚喂蟿畏蟽蠂苇蟽畏渭蔚蟿伪尉蠉伪蟿蠈渭慰蠀魏伪喂慰蟻纬伪谓蠅渭苇谓畏蟼魏蟻伪蟿喂魏萎蟼蔚尉慰蠀蟽委伪蟼. 韦慰蔚蟻蠋蟿畏渭伪蔚委谓伪喂伪蟻蠂伪委慰, 未蠉蟽魏慰位慰魏伪喂蟽蠀谓蔚蠂蠋蟼蔚蟺伪谓蔚蟻蠂蠈渭蔚谓慰蟽蟿畏谓蔚蟺喂魏伪喂蟻蠈蟿畏蟿伪: 蟽蔚蟺慰喂慰尾伪胃渭蠈蔚委谓伪喂畏伪蟿慰渭喂魏萎蔚位蔚蠀胃蔚蟻委伪未蠀谓伪蟿萎魏伪喂蟽蔚蟺慰喂慰尾伪胃渭蠈蟺蟻苇蟺蔚喂谓伪蟺蔚蟻喂慰蟻委味蔚蟿伪喂蠂维蟻喂谓蟿畏蟼伪蟻渭慰谓喂魏萎蟼魏慰喂谓蠅谓喂魏萎蟼蟽蠀谓蠉蟺伪蟻尉畏蟼;

螣 Bertrand Russell, 渭苇蟽伪伪蟺蠈渭喂伪伪谓维位蠀蟽畏蟿畏蟼蔚尉苇位喂尉畏蟼蟿蠅谓伪谓胃蟻蠋蟺喂谓蠅谓魏慰喂谓蠅谓喂蠋谓魏伪喂蟿畏蟼蟽蠂苇蟽畏蟼渭蔚蟿伪尉蠉伪蟿蠈渭慰蠀魏伪喂魏蟻维蟿慰蠀蟼魏伪蟿伪位萎纬蔚喂蟽蟿慰蟽蠀渭蟺苇蟻伪蟽渭伪蠈蟿喂畏慰蟻纬维谓蠅蟽畏蔚委谓伪喂伪蟺伪蟻伪委蟿畏蟿畏纬喂伪蟿畏谓蔚蟺喂尾委蠅蟽畏渭伪蟼伪位位维魏伪喂蠈蟿喂蟿伪蠀蟿蠈蠂蟻慰谓伪蟺蟻苇蟺蔚喂谓伪未委谓慰谓蟿伪喂蟽蟿慰维蟿慰渭慰未畏渭喂慰蠀蟻纬喂魏苇蟼未喂苇尉慰未慰喂蟽蟿喂蟼慰蟺慰委蔚蟼谓伪未喂慰蠂蔚蟿蔚蠉蔚喂蟿伪伪蟻蠂苇纬慰谓伪苇谓蟽蟿喂魏蟿伪蟿畏蟼蔚谓蔚蟻纬畏蟿喂魏蠈蟿畏蟿伪蟼蟿慰蠀蠋蟽蟿蔚谓伪渭畏谓蟿畏蠂蟻畏蟽喂渭慰蟺慰喂蔚委渭蔚魏伪蟿伪蟽蟿蟻慰蠁喂魏蠈蟿蟻蠈蟺慰. 螚伪谓维蟺蟿蠀尉畏蟿慰蠀蟺慰位喂蟿喂蟽渭慰蠉伪蟺伪喂蟿蔚委蟿畏未畏渭喂慰蠀蟻纬喂魏萎未蟻伪蟽蟿畏蟻喂蠈蟿畏蟿伪蟿蠅谓蔚尉伪喂蟻蔚蟿喂魏蠋谓 (魏伪喂蠈蠂喂渭蠈谓慰) 渭蔚位蠋谓魏维胃蔚魏慰喂谓蠅谓委伪蟼蟺慰蠀未蔚谓渭蟺慰蟻慰蠉谓谓伪蟽蠀渭尾喂尾伪蟽蟿慰蠉谓渭蔚渭喂伪伪蟺位萎味蠅萎蟺蟻慰魏伪胃慰蟻喂蟽渭苇谓畏伪蟺蠈谓慰渭喂魏维蟺位伪委蟽喂伪魏伪喂慰蟻纬伪谓蠅渭苇谓蔚蟼未慰渭苇蟼.

螖喂慰蟻伪蟿喂魏蠈蟼魏伪喂蔚蟺委魏伪喂蟻慰蟼蠈蟺蠅蟼蟺维谓蟿伪慰 Russell, 蠈,蟿喂魏喂伪谓蟽蠂慰位喂维味蔚喂苇蠂蔚喂蟼魏维蟿喂蟽畏渭伪谓蟿喂魏蠈谓伪蔚喂蟽蟺蟻维尉蔚喂蟼.

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賰鬲亘乇丕爻賱賴匕丕丕賱賲丐賱賮丕亘丕賳亘丿丕賷丕鬲丕賱丨乇亘丕賱亘丕乇丿丞
賵亘毓丿丕賳鬲賴丕亍丕賱丨乇亘丕賱毓丕賱賲賷丞丕賱孬丕賳賷丞
賮賷賵賯鬲賰丕賳丕賱賮乇丿賮賷賴賷鬲賲夭賯亘賷賳賯賵鬲賷丕賱乇兀爻賲丕賱賷丞丕賱賲賳丕賮爻丞賵賵丨卮丕賱卮賷賵毓賷丞丕賱囟丕乇賷 .

丕毓鬲賯丿兀賳丕賱賲丐賱賮賲賱賷亍亘丕賱亘丿賷賴賷丕鬲禺氐賵氐丕賱賵賰丕賳丕賱亘丨孬毓賳賲噩鬲賲毓賰丕賱賲噩鬲賲毓丕賱廿賳噩賱賷夭賷貙鬲噩乇毓丕賱丨乇賷丞賲賳匕賯乇賵賳貙賱丕亘賱賵賰丕賳丕賱賲爻丕賴賲丕賱兀賵賱賮賷噩毓賱賴丕孬賯丕賮丞毓丕賱賲賷丞 .
賱賰賳亘丕爻賯丕胤丕賱賰鬲丕亘毓賱賶賵囟毓卮毓賵亘賰丕賱卮毓賵亘丕賱毓乇亘賷丞賵丕賱賮乇丿丕賱毓乇亘賷
兀噩丿賴丕丨賯賷賯丞鬲兀賲賱丕鬲賲丐賱賲丞鬲禺丕胤亘賰賱賮乇丿賷爻賰賳鬲賱賰丕賱亘賯毓賴丕賱鬲賷鬲氐丕乇毓丕賱賮賯乇賵丕賱噩賴賱賵丕賱兀賳馗賲丞丕賱卮賲賵賱賷丞賵丕賱亘乇賵賯乇丕胤賷丞丕賱鬲賷賱丕鬲賯賷賲丕賷毓賷丕乇賱賱賮乇丿貙丨鬲賶亘毓丿賲乇賵乇丨賵丕賱賷丕賱賯乇賳毓賱賶賳卮乇賴匕丕丕賱賰鬲丕亘.
賴匕丕丕賱賲丐賱賮丕賱氐睾賷乇賷賵囟丨兀賲乇丕賴丕賲丕賱賱兀爻丕爻丕賱賮毓丕賱丕賱匕賷賯丕賲鬲毓賱賷賴丕賱丨囟丕乇丞丕賱睾乇亘賷丞亘卮賰賱賴丕丕賱丨丕賱賷 (丨乇賷丞丕賱賮乇丿)貙賲賳禺賱丕賱丕賱賮賰乇丞丕賱鬲賷賷胤乇丨賴丕賵賷囟毓亘丕賱賲賯丕亘賱丨賱賵賱丕賱賱賲卮丕賰賱丕賱鬲賷賯丿鬲賵丕噩賴賴丕 .
丨爻亘乇兀賷乇丕爻賱賮廿賳賮賷丕賱廿賳爻丕賳睾乇丕卅夭丕賱賲賳丕賮爻丞賵丕賱乇睾亘丞賮賷丕賱鬲賮賵賯貙賵賴賷睾乇丕卅夭賲賵乇賵孬丞噩亘賱毓賱賷賴丕賲賳賯丿賷賲丕賱夭賲丕賳貙賵賱賰賳賴匕賴丕賱睾乇丕卅夭賷賲賰賳鬲賵噩賷賴賴丕鬲賵噩賷賴丕賳丕賮毓丕丕匕丕鬲賲丕賱鬲賳賮賷爻毓賳賴丕賲賳禺賱丕賱賲爻丕亘賯丕鬲賰丕賱賲丨丕賮賱
丕賱乇賷丕囟賷丞賵丕賱賮賳賷丞賵丕賱孬賯丕賮賷丞貙亘丿賱兀賳鬲噩丿賴匕賴丕賱睾乇丕卅夭賲賳丕賮匕囟丕乇丞賰丕賱丨乇賵亘賵丕賱鬲丿賲賷乇.
賵賴賵賷乇賶丕賷囟丕丕賳丕賱賲噩鬲賲毓丕鬲丕賱丨丿賷孬丞鬲毓丕賳賷賲卮賰賱丞丕賱鬲賵賮賷賯亘賷賳丕賱丨乇賷丞丕賱賮乇丿賷丞賵丕賱鬲賳馗賷賲丕賱丕噩鬲賲丕毓賷(賵賴匕賴賴賷丕賱賳賯胤丞丕賱賲丨賵乇賷丞丕賱鬲賷賷丿賵乇丨賵賱賴丕賲毓馗賲丕賱賰鬲丕亘) 乇睾賲兀賳丕賱睾乇亘鬲賵氐賱賱賴丕毓賱賶丕賱兀賯賱賮賷噩丕賳亘賷丕賱丕噩鬲賲丕毓賵丕賱爻賷丕爻丞亘卮賰賱賰亘賷乇賷賯丕乇亘丕賱賰賲丕賱.
賷胤乇賯乇丕爻賱兀賷囟丕噩丕賳亘丕賱賵丨丿丞丕賱丕噩鬲賲丕毓賷丞毓賳丿賲噩鬲賲毓丕鬲賯丿賷賲丞賰丕賱賮乇丕毓賳丞貙賵丕賱乇賵賲丕賳貙賲毓賱賱丕鬲賱賰丕賱賵丨丿丞亘兀賳賴丕賵丨丿丞毓爻賰乇賷丞賵賱賷爻鬲賳賮爻賷丞 .賱匕賱賰賮賴賷賵丨丿丞囟睾賷賮丞
賵賴匕丕賲丕鬲毓丕賳賷賲賳賴噩賲賷毓丕賱卮毓賵亘丕賱鬲賷鬲賯毓鬲丨鬲丨賰賲丕賱兀賳馗賲丞丕賱丿賷賰鬲丕鬲賵乇賷丞賮賷賰賱丕賱毓氐賵乇 .
賵賷賳亘丐丕賱賲丐賱賮亘兀賴賲賷丞丕賱毓賱賲賵丕賳賴賲賳丕賱賲賲賰賳丕爻鬲禺丿丕賲丕賱賲毓乇賮丞賵丕賱毓賱賲賮賷鬲囟賱賷賱丕賱賳丕爻賵丕賱卮乇賵賱賷爻賮賯胤賮賷賳卮乇丕賱賲毓乇賮丞丕賱氐丨賷丨丞丕賱禺賷乇賴貙丕毓鬲賯丿賱賵毓丕丿乇丕爻賱賵乇兀賷賰賲賷丞丕賱賲毓乇賮丞丕賱賰丕匕亘丞賵丕賱鬲夭賷賷賮丕賱賳賷賳賯乇兀賴丕賷賵賲賷丕毓亘乇丕賱賵爻丕卅賱丕賱丕噩鬲賲丕毓賷丞賰丕賱鬲賵賷鬲乇賵丕賱賵丕鬲夭丌亘賱賮賯丿毓賯賱賴賲賳賴賵賱賲丕爻賷乇賶賴賴賴賴.

賰鬲丕亘禺賮賷賮賵噩賷丿賵丕賳丕禺鬲賱賮鬲賲毓賴兀丨賷丕賳丕賮賷賲丕賷賯賵賱貙丕賱丕兀賳賴賰鬲丕亘賱賰賱賮乇丿賷毓鬲夭亘賮乇丿賷鬲賴貙賰鬲丕亘賱賰賱賮賰乇賲爻鬲賯賱貙賱賰賱賲丨亘賱賱丨乇賷丞賵丕賱廿賳爻丕賳.

Miguel Cisneros Saucedo

174 reviews

February 26, 2024

La obra "Autoridad e Individuo" de Bertrand Russell es una joya intelectual que aborda con maestr铆a la compleja relaci贸n entre la autoridad y la libertad individual. A lo largo de sus p谩ginas, Russell desentra帽a las diferentes formas en que la autoridad se manifiesta en la sociedad, ya sea a trav茅s del gobierno, la religi贸n o las instituciones sociales, y examina c贸mo estas estructuras afectan la autonom铆a y el desarrollo del individuo a lo largo de diversos contextos culturales.

Lo que hace que este libro sea tan excepcional es la claridad y la profundidad con la que Russell analiza estos temas. Su estilo de escritura es accesible para el lector promedio, pero no por eso menos riguroso en su argumentaci贸n. A trav茅s de ejemplos hist贸ricos y filos贸ficos, Russell ilustra c贸mo la autoridad puede ser tanto una fuerza necesaria para el orden social como una restricci贸n para el crecimiento personal y la creatividad.

Adem谩s, el libro es relevante en cualquier 茅poca debido a su capacidad para provocar reflexi贸n y debate sobre cuestiones pacifistas. Las ideas de Russell sobre la importancia de la libertad de pensamiento y la resistencia a la opresi贸n resuenan tan fuerte hoy como lo hicieron cuando el libro fue publicado por primera vez.

En definitiva, 茅sta es una obra imprescindible para cualquier persona interesada en el estudio de la pol铆tica, la filosof铆a o la psicolog铆a social desde un punto de vista racionalista y positivista. Su an谩lisis perspicaz y su mensaje atemporal lo convierten en un cl谩sico que merece un lugar destacado en cualquier biblioteca. Sin duda, otorgo a este libro una calificaci贸n de cinco estrellas, ya que no solo informa e inspira, sino que tambi茅n desaf铆a y enriquece la mente del lector.

materialismo pacifismo

Julian

10 reviews

April 20, 2018

Human natural state Is barbarism , we have gave up or freedom for safety and easier life but we still has this stat of barbarism under our skin we can just get rid of it but we can get rid of civilization, civilization to me is a very weak home but looks beautiful like the first home in the three pigs story, but the civilization story we are not the pigs we are the wolf and the pigs at the same time, civilization needs intelligent people to be built and more intelligent people to continue, but the opposite happen look at the Middle East not in the state of barbarism nor civilization a state that will destroy the human kind if we didn't face it, it's a matter of time for every civilized nation to reach this state I am afraid that Italy and Greece are closer to it than civilization. ''CIVILIZATION NEVER CAME BACK TO ANY OF THE PLACES THAT IT ONCE EXISTED, IT'S LIKE A PERSON YOU MEET ONE TIME THEN HE DIES AFTER THE MEETING''.
BACK to the book how can we balance between our old nature and civilization the unnatural thing, I think It differ from one to one an action move is enough for me but other need more than that.
And he spoke about other things like that art is not important as it was before the mechanic world that is now. a great reading of the history you will find in this book you can find the book with Bertrand Russell voice on YouTube.

modern-philosophy

Tiago F

359 reviews144 followers

October 4, 2019

From the little I've known of Russell, he always struck me as both incredibly intelligent and wise. I was excited to discover this book, which is relatively short, would allow me to do some primary reading of his work without a lot of investment.

While his main work was logic and mathematics, he engaged deeply with social and political criticism. This book is a collection of 6 lectures, originally broadcasted by the BBC. It's core theme is the balance between individual freedom and the role of the state and overall authority and large-scale organization.

Russell argues that politics should be done at the smallest level possible. The chain of authority and bureaucracy should be minimized. This isn't only about efficiency or corruption, as a libertarian may argue, but rather to empower the individual with enough power to make a change within his immediate circle. The political landscape always has the character of being "outside" of everyday life, Russell often calls this "They". The ones at the bottom feel like no change is possible, and the people at the top are too distant from the problems they aim to solve. Something I liked in his argument is that Russell realized that this is inherent to large-scale organizations. While this culminates with the state, it's not required. It happens with private companies as well, which are completely separated from the government, and it also happens with communist states, which do not run on a capitalist system, but nevertheless positions of power have to be created to ensure organization.

There is a play between authority and freedom that has to be balanced. For example, in early Greek city-states, they had incredible freedom within each state, but they were at constant war with each other due to lack of social cohesion. On the other hand, the Roman Empire with its constant expansion and taxation (mostly after Augustus) led to its own ruin. Societies have a tendency to swing in this pendulum of anarchy and too much authority, often trying to compensate for the downsides of the previous opposite state.

Other topics are also touched upon, like human nature and the balance between individual and social ethics, although always connected with its main theme of authority and the individual. His writing is very enjoyable to read. Everything is laid out very carefully, yet it never seems to drag unnecessarily. What impresses me the most is how nuanced his views are. He is the epitome of anti-black and white thinking, always ready to acknowledge both sides of the issues. While I disagree with some of his ideas, his insight into social and political organization are incredibly well thought out, and many of the problems that Russell faced in his time we are also facing today. Perhaps if he was listened to, some of it could have been minimized.

A worthwhile read for anyone interested in political philosophy and for me it ignited a desire to dive more into Russell's work.

owned philosophy politics

Suzanne Mot

18 reviews19 followers

July 7, 2017

Even though it is a post WW2 book, the themes that Bertrand Russell so vividly presents are still actual situations in modern society. I'd say the lenght of each chapter is ideal to get a brief understanding of the content, without tiring the reader with too much detail.
The chapters entail an overview of the relations between Social Cohesion, Human Nature, Governments, The role of inidividuality and the evolution of technology.

The book starts with Bertrand beautifully describing the distinciton between evolutionary instincts found in human beings, which require a certain liberty for spontanety and creativity, then morals, which have been created in time, through religion, reforms, revolutions etc. This duality of human nature is presented in the most clear way I've encountered in philosophical works.
And from here, the author is helpful in creating a certain awareness about the roles of governments, while contrasting socialism/communism or ancient civilisation/modern society.

He talks about personal initiative, which he thinks as essential for an ever growing culture and then talks of how governments opress or boost this personal initiative that is also crucial for the happiness of individuals. But because organisations and governments grew so large nowadays, one single individual finds in hard to feel like he can make a change and therefore misses a sense of purpose, which is helpful in guiding our life and living it vigorously. That is why, Bertrand shows how decentralisation could work in making invidivuals enjoy their life more, even though it gets harder and harder in this mechanical society in which arts and creativity lack immediate importance and are isolated from society in a way or another.
The main thing I like about Bertrand Russell is that he creates for the reader such an objective view over crucial matters, withouth taking pride in finding solutions for them, but presenting some realist alternatives which might be for the better. What is also admirable is that this book, as far as I've read, is made together with his wife's impressions and ideas. Living in a West European country I can certainly relate to the monotony of the society they describe, however things have changed a little and one would think that politicians got inspired by this book.Of course, would be ideal if more of them would read Russells essays.

Luis

796 reviews189 followers

September 12, 2015

Bertrand Russell realiza un breve disertaci贸n acerca de un tema ambicioso: 驴c贸mo se pueden conjugar en un Estado moderno la regularizaci贸n y la acotaci贸n a la que somete el gobierno a sus ciudadanos, mientras por otro lado se deja lugar al individuo para desarrollar su propia iniciativa? Iniciativa que a veces es revolucionaria o aparentemente contraria a los intereses del Estado, pero que puede redundar en un avance cient铆fico, moral o civil poderoso, como ya ha ocurrido con muchos grandes nombres a lo largo de la Historia.

Abre el debate un an谩lisis hist贸rico de c贸mo se construye una civilizaci贸n y de qu茅 roles van adoptando los individuos en relaci贸n con el resto del grupo, hasta llegar a nuestros d铆as. Analiza las motivaciones de la iniciativa del individuo, a la vez que establece el dominio de un Estado que tiene inter茅s para sus ciudadanos, y propone formas de llegar a un equilibrio beneficioso. De tono ameno y f谩cil de seguir, con ejemplos diversos y sin entrar en muchos tecnicismos, resulta muy sencillo seguir al genio de Russell.

nobel-prize philosophy

賴賳丿賲爻毓丿

58 reviews166 followers

March 10, 2013

毓賳丿賲丕鬲賯賷賲丕賱毓丕丿丞賵丕賱鬲賯丕賱賷丿賵丕賱賯丕賳賵賳賳馗賲丕賸鬲亘賱睾賲賳丕賱丿賯丞丕賳鬲禺賳賯丕賱噩乇兀丞 .. 賵毓賳丿賲丕賷賲鬲丿丨丕賱賳丕爻賲丌孬乇丕爻賱丕賮賴賲賵賱賳賴賲賱丕賷爻鬲胤賷毓賵賳亘毓丿匕賱賰丕賳賷鬲爻丕賵賵丕亘賴賲 .. 賵毓賳丿賲丕賷氐賷乇丕賱賮賳賲亘鬲匕賱丕賸 .. 賮丕賳丕賱賲噩鬲賲毓丕賱賲毓賳賷賷丿禺賱賮賷胤賵乇丕賱乇賰賵丿

丨爻賳毓丿爻

329 reviews117 followers

June 26, 2016

賱賲丕鬲賱丕賯賷丕賮賰丕乇賰賵鬲兀賲賱丕鬲賰賮賷賰鬲丕亘賱賮賷賱爻賵賮毓馗賷賲亘卮賰賱賲賵爻賵毓賷卮賵賷丞賱丕夭賲鬲毓胤賷丕賱賰鬲丕亘禺賲爻賳噩賲丕鬲

Bader

Author听4 books597 followers

May 19, 2023

丕賱賰鬲丕亘賮賷丕賱賲噩賲賱噩賷丿睾賷乇兀賳丕賱賰鬲丕亘丞賱賲鬲毓噩亘賳賷賵賰孬賷乇賲賳丕賱賲毓賱賵賲丕鬲丕毓鬲賲丿鬲毓賱賶丕賮鬲乇丕囟丕鬲爻賱賲亘賴丕丕賱賰丕鬲亘. 賱毓賱賲賵囟賵毓賴賯丿賷賲丨賷孬兀賳賷卮毓乇鬲兀賳丕賱賰孬賷乇賲賲丕賯丕賱賴亘丿賷賴賷兀賰孬乇賲賳丕賱賱丕夭賲.

Joe Blaney

50 reviews

March 15, 2023

These essays are so good鈥� a human philosophy of government

鈥淢en in control of vast organizations have tended to be too abstract in their outlook, to forget what actual human beings are like, and to try to fit men to systems rather than systems to men.鈥� (Russel, 75)

Sara Hadi

31 reviews2 followers

September 12, 2016

賰鬲丕亘禺賮賷賮賵馗乇賷賮 , 亘丕賱丨賯賷賯丞賱賲賷囟賷賮賱賷卮賷亍賮丕賱丕賮賰丕乇丕賱賵丕乇丿丞賮賷賴 , 賲禺鬲賲乇丞亘丕賱丕爻丕爻賮賷匕賴賳賷賲賳匕爻賳賵丕鬲
賱賰賳賴乇亘賲丕賷毓鬲亘乇賲賮賷丿賱睾賷乇丕賱賲胤賱毓毓賱賶丕賱賳馗乇丞丕賱爻賷丕爻賷丞賱毓賱丕賯丞丕賱爻賱胤丞亘丕賱賮乇丿

read-2016

Arno Mosikyan

343 reviews31 followers

December 17, 2018

Citations

The fundamental problem I propose to consider in these lectures is this: how can we combine that degree of individual initiative which is necessary for progress with the degree of social cohesion that is necessary for survival?

In all social animals, including man, co-operation and the unity of a group have some foundation in instinct.

This is most complete in ants and bees, which apparently are never tempted to anti-social actions and never deviate from devotion to the nest or the hive. Up to a point we may admire this unswerving devotion to public duty, but it has its drawbacks; ants and bees do not produce great works of art, or make scientific discoveries, or found religions teaching that all ants are sisters. Their social life, in fact, is mechanical, precise and static. We are willing that human life shall have an element of turbulence if thereby we can escape such evolutionary stagnation.

The strongest and most instinctively compelling of social groups was, and still is, the family.

The transition from the family to the small tribe was presumably biologically connected with the fact that hunting could be more efficient if it was cooperative, and from a very early time the cohesion of the tribe must have been increased and developed by conflicts with other tribes.

One of the things that cause stress and strain in human social life is that it is possible, up to a point, to become aware of rational grounds for a behaviour not prompted by natural instinct. But when such behaviour strains natural instinct too severely nature takes her revenge by producing either listlessness or destructiveness, either of which may cause a structure imposed by reason to break down.

From those early days down to modem times war has been the chief engine in enlarging the size of communities, and fear has increasingly replaced tribal solidarity as a source of social cohesion.

Always when we pass beyond the limits of the family it is the external enemy which supplies the cohesive force. In times of safety we can afford to hate our neighbour, but in times of danger - we must love him.

If the unification of mankind is ever to be realised, it will be necessary to find ways of circumventing our largely unconscious primitive ferocity, partly by establishing a reign of law, and partly by finding innocent outlets for our competitive instincts.

This is not an easy problem, and it is one which cannot be solved by morality alone.

People who live a life which is unnatural beyond a point are likely to be filled with envy, malice and all uncharitableness. They may develop strains of cruelty, or, on the other hand, they may so completely lose all joy of life that they have no longer any capacity for effort.

Anyone who hopes that in time it may be possible to abolish war should give serious thought to the problem of satisfying harmlessly the instincts that we inherit from long generations of savages.

I do not think that ordinary human beings can be happy without competition, for competition has been, ever since the origin of man, the spur to most serious activities. We should not, therefore, attempt to abolish competition, but only to see to it that it takes forms which are not too injurious.

Many people are happier during a war than they are in peace time, provided the direct suffering entailed by the fighting does not fall too heavily upon them personally.

The problem of making peace with our anarchic impulses is one which has been too little studied, but one which becomes more and more imperative as scientific technique advances.

I think perhaps the essence of the matter was given by the Red Indian whom I quoted a moment ago, who regretted the old life because 鈥榯here was glory in it鈥�. Every energetic person wants something that can count as 鈥榞lory 鈥�. There are those who get it-film stars, famous athletes, military commanders, and even some few politicians but they are a small minority, and the rest are left to day-dreams: day-dreams of the cinema, day-dreams of wild west adventure stories, purely private day-dreams of imaginary power.

Greek cities differed greatly as regards the degree of individual liberty permitted to citizens; in most of them there was a great deal, but n Sparta an absolute minimum.

The problem, like all those with which we are concerned, is one of balance; too little liberty brings stagnation and too much brings chaos.

I cannot think of anything that mankind has gained by the existence of Jenghis Khan. I do not know what good came of Robespierre, and, for my part, I see no reason to be grateful to Lenin.

Individual Initiative Reduced to a Minimum And this applies not only to men of rare and exceptional greatness, but to a wide range of talent. In the ages in which there were great poets, there were also large numbers of little poets, and when there were great painters there were large numbers of little painters.

A healthy and progressive society requires both central control and individual and group initiative: without control there is anarchy, and without initiative there is stagnation.

In our complex world there cannot be fruitful initiative without government, but unfortunately there can be government without initiative.

Material goods are more a matter of possession than goods that are mental. A man who eats a piece of food prevents everyone else from eating it, but a man who writes or enjoys a poem does not prevent another man from writing or enjoying one just as good or better. That is why, in regard to material goods, justice is important, but in regard so mental goods the thing that is needed is opportunity and an environment that makes hope of achievement seem rational.

If a man seriously desires to live the best life that is open to him, he must learn to be critical of the tribal customs and tribal beliefs that are generally accepted among his neighbours.

But a society does not, or at least should not, exist to satisfy an external survey, but to bring a good life to the individuals who compose it. It is in the individuals, not in the whole, that ultimate value is to be sought. A good society is a means to a good life for those who compose it, not something having a separate kind of excellence on its own account.

There is another ethical theory, which to my mind is also inadequate; it is that which might be called the 鈥榖iological鈥� theory, though I should not wish to assert that it is held by most biologists. This view is derived from a contemplation of evolution. The struggle for existence is supposed to have led gradually to more and more complex organisms, culminating (so far) in man. In this view, survival is the supreme end, or rather, survival of one鈥檚 own species. Whatever increases the human population of the globe, if this theory is right, is to count as 鈥榞ood鈥�, and whatever, diminishes the population is to count as 鈥� bad鈥�. I cannot see any justification for such a mechanical and arithmetical outlook. It would be easy to find a single acre containing more ants than there arc human beings in the whole world, but we do not on that account acknowledge the superior excellence of ants. And what humane person would prefer a large population living in poverty and squalor to a smaller population living happily with a sufficiency of comfort?

Men in control of vast organisations have tended to be too abstract in their outlook, to forget what actual human beings are like, and to try to fit men to systems rather than systems to men. The lack of spontaneity from which our highly organised societies tend to suffer is connected with excessive control over large areas by remote authorities.

I wish to repeat, with all possible emphasis, that I disagree completely with those who infer from our combative impulses that human nature demands war and other destructive forms of conflict. I firmly believe the very opposite of this. I maintain that combative impulses have an essential part to play, and Ic their harmful forms can be enormously lessened. Greed of possession will grow less when there is no fear of destitution. Love of power can be satisfied in many ways that involve no injury to others: by the power over nature that results from discovery and invention, by the production of admired books or works of art, and by successful persuasion. Energy and the wish to be effective are beneficent if they can find the right outlet, and harmful if not鈥攍ike steam, which can either drive the train or burst the boiler.

We shall not create a good world by trying to make men tame and timid, but by encouraging them to be bold and adventurous and fearless, except in inflicting injuries upon their fellowmen.

Our present predicament is due more than anything else to the fact that we have learnt to understand and control to a terrifying extent the forces of nature outside us, but not those that are embodied in ourselves.

Self-control has always been a watchword of the moralist, but in the past it has been a control without understanding.

philosophy

Harry

6 reviews

September 19, 2017

"Energy and the wish to be effective are beneficent if they can find the right outlet, and harmful if not - like steam, which can either drive the train or burst the boiler."

Fantastic book, written by a fantastic man. The ideas outlined by Russell are thought with a level of commonsense which might make you think "oh wow, it really is that obvious". However, based on the nature of current government and the individual's role in society, I believe it is actually Russell's brilliance which makes it come across this way.

For such a short book, Authority and the Individual pounds home some extremely optimistic messages about self-cultivation, and how happiness can still be found in the comparatively strange times that we live in. The structure of the book outlines Russell's main ideas about human nature and the tribalistic impulses which we still have rooted within us; how both our individual efforts and functioning within a society are key to being content. This gives rise to discussion about the role of government in the preservation of humanity, morals and their derivation from the group and the individual, human creativity, and how the individual can adjust their outlook to cope with grave prospects.

The final chapter rounds up all of the fleshed out arguments in the previous chapters, and uses them collectively for a climax which gives a refined amalgamation of Russell's ideas. It is easily my favourite chapter, and well worth the read on its own, let alone the whole book.

Overall, I cannot fault this book. Every point which Russell makes is backed up with contemporary affairs and ideologies which continue to exist to this day. If you want a refreshing take on how you live your day-to-day life as an individual who is also part of a society (which I assume is a vast majority of you) then pick this up.

Mohamed Saad

57 reviews2 followers

April 25, 2016

鬲賳丕賵賱丕賱賮氐賱丕賱丕賵賱賰賷賮鬲胤賵乇丕賱鬲賲丕爻賰丕賱丕噩鬲賲丕毓賷賱賱丕賮乇丕丿毓亘乇丕賱賯乇賵賳亘丿丕賷丞賲賳丕賱噩賲丕毓丕鬲丕賱亘丿丕卅賷丞丨鬲賷賵氐賵賱賳丕賱賱賰賷丕賳丕鬲丕賱賲賵噩賵丿丞丨丕賱賷丕賵丕賱鬲賷鬲丿毓賷亘丕賱丕賲賲貙賮賲賳丕賱賵賱丕亍丕賱睾乇賷夭賷賵丕賱鬲囟丕賲賳丕賱丕噩鬲賲丕毓賷賱賱噩賲丕毓丕鬲丕賱氐睾賷乇丞賵丕賱匕賷賷丿毓賲賴丕賱禺賵賮賲賳丕賱丕毓丿丕亍賲乇賵乇丕亘丌賱賷丞丕賱丨乇賵亘賵丕賱鬲賵爻毓丕鬲丕賱賲噩鬲賲毓賷丞賵丕賱鬲賷鬲丨賵賱賮賷賴丕丕賱賵賱丕亍丕賱賷禺賵賮賲賳爻胤賵丞丕賱丨乇亘貙賵氐賵賱丕丕賱賷丕賱賵賱丕亍亘賳丕亍丕毓賱賷丕賱賵丨丿丞丕賱丿賷賳賷丞賵丕賱賲匕賴亘賷丞賰賲丕賵賯賮丕賱賰丕孬賵賱賷賰丕賱丕賳噩賱賷夭丕賱賷噩丕賳亘丕爻亘丕賳賷丕貙賵丕禺賷乇丕丕賱賳賲賵匕噩丕賱丕賲乇賷賰賷丕賱匕賷鬲鬲丨丿賮賷賴賵丨丿丞丕賱毓賯賷丿丞賲毓賵丨丿丞丕賱賯賵賲賷丞.
丕賱丕丕賳丕賱賮賰乇丞丕賱丕爻丕爻賷丞丕賵丕賱丕卮賰丕賱丕賱賰亘賷乇丕賱匕賷鬲毓乇囟賱賴丕賱賮氐賱丕賱丕賵賱賮賴賵胤亘賷毓丞丕賱睾乇賷夭丞丕賱亘卮乇賷丞丕賱鬲賷鬲爻毓賷丿丕卅賲鬲賱賵噩賵丿毓丿賵賵亘兀賳丕賱氐乇丕毓賴賵胤亘賷毓丞丕賱丨賷丕丞賵賱丕賯賷賲丞賱賱丨賷丕丞亘丿賵賳氐乇丕毓丕賵鬲賳丕賮爻賳丨賷丕賲賳兀噩賱賴貙賵賱丕賷賰賵賳丕賱亘卮乇爻毓丿丕亍亘丿賵賳賵噩賵丿賲賳丕賮爻丞丕賵毓丿賵賷睾賷乇賲賳乇鬲丕亘丞丕賱丨賷丕丞丕賱賲爻鬲賯乇丞賱賱丕亘丿貙丨鬲賷丕賳丕賱乇賷丕囟丕鬲丕賱鬲賷馗賴乇鬲賰賰乇丞丕賱賯丿賲賵睾賷乇賴丕睾賷乇賰丕賮賷丞賱賰賵賳賴丕賱丕鬲丨鬲賱丕賱丕賲爻丕丨丞囟卅賷賱丞賮賷丨賷丕丞丕賱亘卮乇貙賵賴匕丕賴賵賲丕賷賮爻乇賴乇丕爻賱亘丕賱賲賱丕丨馗丞丕賱賲孬賷乇丞賱賱丿賴卮丞丕賱鬲賷賱丕丨馗賴丕亘兀賳丕賱亘卮乇賷賰賵賳賵賳丕賰孬乇爻毓丕丿丞賵鬲乇丕亘胤丕賮賷丕賵賯丕鬲丕賱丨乇賵亘貙丨賷丕丞丕賱禺賵賮賵丕賱賴乇賵亘賴賷丕賱鬲賷鬲睾匕賷乇賵丨丕賱睾乇賷夭丞丕賱胤亘賷毓賷丞賱賱丨賷丕丞丕賱禺胤乇丞賮賷丕賱亘卮乇.
賵毓賱賷賴鬲賰賲賳丕賱丕卮賰丕賱賷丞貙賮賷丕賷噩丕丿丕賱丨丿丕賱賰丕賮賷賲賳丕賱丕賲賳丕賱賱丕夭賲賱亘賯丕亍丕賱噩賳爻丕賱亘卮乇賷亘丿賵賳丕賳賷賮賳賷亘毓囟賴賲亘毓囟丕貙賵丕賷噩丕丿丕卮賰丕賱賲賳丕賱賲睾丕賲乇丞賵丕賱禺胤乇賵丕賱賳囟丕賱鬲賳丕爻亘丕賱丨賷丕丞丕賱賲鬲賲丿賳丞丕賱鬲賷賳毓賷卮賴丕賵鬲卮亘毓賮賷賳賮爻丕賱賵賯鬲睾乇賷夭丞丕賱亘卮乇賳丨賵丕賱鬲賳丕賮爻賵丕賱丕賯鬲鬲丕賱賵丕賱鬲賷亘丿賵賳賴丕鬲氐亘丨丕賱丨賷丕丞賲賲賱丞賵乇鬲賷亘丞賵鬲賮賯丿賲毓賳丕賴丕賵賷賳鬲賰爻丕賱丕賮乇丕丿丕賱賷氐賵乇丞賯丕鬲賲丞睾賷乇賲賯亘賱賷賳毓賱賷丕賱丨賷丕丞賵賱丕賷卮毓乇賵賳賮賷賴丕亘兀賷爻毓丕丿丞.
賵毓賱賷賴賮丕賳丕賱丕卮賰丕賱賷丞丕賱丕爻丕爻賷丞賴賵賲丨丕賵賱丞丕賱鬲賵賮賷賯亘賷賳丕賳馗賲丞丕賱丨賰賲丕賱爻賱胤賵賷丞賵丕禺鬲氐丕氐丕鬲賴丕亘賲丕賷丨賮馗丕賱丕賲賳賱噩賲賷毓丕賱丕賮乇丕丿賵亘賲丕賷囟賲賳毓丿賲鬲毓丿賷丕賱丕賮乇丕丿毓賱賷丨賯賵賯丕賱亘丕賯賷賳賲賳賴賲賵賮賷賳賮爻丕賱賵賯鬲丕賱鬲賵丕夭賳亘丕胤賱丕賯賷丿丕賱賲亘丕丿乇丞丕賱賮乇丿賷丞賱鬲卮噩賷毓丕賱丕賮乇丕丿毓賱賷丕賱鬲賲賷夭賵丕賱丕亘丿丕毓賵丕賱鬲賳丕賮爻丕賱賲丨賲賵丿丕賱賱丕夭賲賰睾乇賷夭丞丕爻丕爻賷丞賱賱卮毓賵乇亘丕賱爻毓丕丿丞.

Ahmed M. Gamil

158 reviews218 followers

November 26, 2014

賰鬲丕亘噩賷丿貙廿噩賲丕賱丕賸貙賰丕賱毓丕丿丞賱亘乇鬲乇丕賳丿乇丕爻賱賷丐賰丿毓賱賶囟乇賵乇丞丕賱賲賵丕夭賳丞亘賷賳丕賱賲亘丕丿乇丞丕賱賮乇丿賷丞賵丕賱爻賱胤丞.

賷亘丿兀丕賱賰丕鬲亘賮賷爻乇丿賲賵噩夭毓賳賳卮兀丞丕賱賲噩鬲賲毓丕鬲賵賰賷賮兀賳丕賱廿賳爻丕賳賮賷亘丕丿卅丕賱兀賲乇賰丕賳卮丿賷丿丕賱賵賱丕亍賱賱兀爻乇丞兀賵丕賱賯亘賷賱丞孬賲馗賴乇賲亘丿兀夭毓賷賲丕賱賯亘賷賱丞賵丕賱匕賷賰丕賳卮禺氐匕丕賲賷夭丞亘賷賵賱賵噩賷丞氐乇賮丞賵賰丕賳賴匕丕賲賲丕爻賲丨賱賱賯亘賷賱丞亘丕賱鬲賲丿丿賵賲毓賴匕丕丕賱鬲賲丿丿馗賴乇丕賱鬲卮丕丨賳賵丕賱鬲氐丕乇毓亘賷賳丕賱賯亘丕卅賱丕賱賲禺鬲賱賮丞賵賰丕賳丕賱賳氐乇睾丕賱亘丕賸賱賲賳賱賴賲鬲賲賷夭亘賷賵賱賵噩賷毓賳睾賷乇賴賲賮丨賱丕賱禺賵賮賲賰丕賳丕賱賵賱丕亍賱賱賯亘賷賱丞賰囟丕賲賳賱賱鬲賲丕爻賰丕賱丕噩鬲賲丕毓賷亘丿丕禺賱賴丕賵賲毓馗賴賵乇賮賰乇丞丕賱兀丿賷丕賳氐丕乇丕賱鬲丌賱賮賵丕賱鬲噩丕賳爻賲亘賳賷丕賸毓賱賶丕賱兀賷丿賷賵賱賵噩賷丕賵丕賱鬲賷兀孬亘鬲鬲兀賳賴丕兀卮丿賵兀賯賵賶賲賳賮賰乇丞丕賱兀爻乇丞兀賵丕賱賯亘賷賱丞.

孬賲賷鬲胤乇賯廿賱賶賮賰乇丞丕賱丨賰賵賲丞丕賱毓丕賱賲賷丞賵丕賱鬲爻丕丐賱毓賳丕賱賰賷賮賷丞丕賱鬲賷爻賳囟賲賳亘賴丕亘賯丕卅賴丕丨賷孬購賱丕禺賵賮賷睾匕賷丿丕賮毓丕賱賵丨丿丞亘賷賳賲賵丕胤賳賷賴丕孬賲賷匕賰乇貙亘丨賰賲亘賷卅鬲賴貙丕賱丿賷丕賳丞丕賱賲爻賷丨賷丞賵兀賳賴丕亘卮乇鬲亘兀禺賵丞丕賱亘卮乇賷丞廿賱丕兀賳匕賱賰賱賲賷賱亘孬廿賱丕賵鬲丨賵賱廿賱賶毓丿丕亍賱睾賷乇丕賱賲賳鬲賲賷賳賱賱丿賷丕賳丞賮賷鬲賳丕賯囟賲毓賲丕賳丕丿鬲亘賴賴匕賴丕賱丿賷丕賳丞.

丕賱賮賰乇丞毓賲賵賲丕賸貙賵亘丕禺鬲氐丕乇卮丿賷丿貙鬲賰賲賳賮賷丕賱賲賵丕夭賳丞亘賷賳丨乇賷丞丕賱賮乇丿賵丕賱鬲賷廿匕丕兀胤賱賯賱賴丕丕賱毓賳丕賳賰丕賳鬲賲賰賵賳丕賸賮賵囟賵賷丕賸賵賱氐丕乇賲毓賴丕賲賮賴賵賲丕賱賲噩鬲賲毓賲爻鬲丨賷賱丕賸賵亘賷賳丕賱賲噩鬲賲毓 / 丕賱爻賱胤丞賵丕賱鬲賷賱賵兀購胤賱賯賱賴丕丕賱毓賳丕賳賮賷丕賱鬲氐乇賮賵賰亘鬲丕賱丨乇賷丕鬲賱氐丕乇丕賱賲噩鬲賲毓乇丕賰丿丕賸毓賮賳丕賸賷乇賯丿賮賷睾賷丕賴亘丕賱馗賱丕賲賵丕賱鬲禺賱賮賲毓丕賱賵賯鬲.

孬賲兀賳賳丕賳賳爻賶賮賷賰孬賷乇賲賳丕賱兀丨賷丕賳兀賳丕賱賲噩鬲賲毓賴賵賮賷丨丿匕丕鬲賴賵爻賷賱丞賱丕睾丕賷丞.. 亘賲毓賳賶兀賳賴賴賵胤乇賷賯丞賱噩毓賱噩賲賷毓兀賮乇丕丿賴賵丕賱賲賰賵賳賷賳賱賴賮賷丨丕賱丞爻毓丕丿丞毓丕賲丞賲毓亘毓囟丕賱鬲囟丨賷丞丕賱賲鬲賮賯毓賱賷賴丕賲賳兀噩賱丕賱賵氐賵賱廿賱賶鬲賱賰丕賱丨丕賱丞賲賳丕賱爻毓丕丿丞.

賴賳丕賰丕賱賰孬賷乇賵丕賱賰孬賷乇賮賷賴匕丕丕賱賰鬲丕亘賲賲丕賱賲兀匕賰乇賴賮賷鬲賯賷賷賲賷賵賱匕丕賮兀賳氐丨亘賯乇丕卅鬲賴.

Issa

296 reviews33 followers

September 23, 2018

賴匕丕丕賱賰鬲丕亘賮賷丕賱兀氐賱賲丨丕囟乇丕鬲鬲鬲賵賱賶廿匕丕毓鬲賴丕丕賱廿匕丕毓丞丕賱亘乇賷胤丕賳賷丞鬲丨鬲賲爻賲賶 "賲丨丕囟乇丕鬲 "乇賷孬".

賵賯丿丕購禺鬲賷賽乇乇丕爻賱賰兀丨丿兀亘乇夭丕賱賲賮賰乇賷賳丕賱亘乇賷胤丕賳賷賷賳 ..

兀賲丕賲賯丕賱丕鬲丕賱賰鬲丕亘賮兀睾賱亘賴丕賷丿賵乇丨賵賱丕賱鬲賵丕賮賯亘賷賳丕賱賯賵賶丕賱賮乇丿賷丞賵丕賱鬲賲丕爻賰丕賱丕噩鬲賲丕毓賷 ..

賰賲丕兀賳賴賳丕賰鬲乇賰賷夭毓賱賶丕賱胤亘賷毓丞丕賱亘卮乇賷丞貙賵亘禺丕氐丞丕賱賳夭賵毓廿賱賶丕賱禺胤乇貙賵賰賷賮賷丞廿毓胤丕亍丕賱賮乇氐賱賱亘卮乇賱賱鬲毓亘賷乇毓賳賴貙賮賷馗賱賲賷賱丕賱丨賰賵賲丕鬲廿賱賶丕賱兀賲賳貙賵賯丿賷賰賵賳賳賵毓賲賳丕賱兀賲賳賷丨賮馗賴丕賲氐丕賱丨賴丕毓賱賶丨爻丕亘丨賯賵賯丕賱賮乇丿貙爻賵丕亍賰丕賳鬲丕賱胤亘賷毓賷丞兀賲丕賱賲丿賳賷丞 ..

賱賲賷毓噩亘賳賷賮賷丕賱賰鬲丕亘 :
鬲乇噩賲丞賲丨賲丿亘賰賷乇禺賱賷賱貙賲賳賳丕丨賷丞丕賱丕爻鬲乇爻丕賱丕賱賲賮乇胤賮賷鬲乇丕賰賷亘丕賱噩賲賱貙賵賲賳賳丕丨賷丞孬丕賳賷丞貙毓丿賲丕爻鬲禺丿丕賲丕賱鬲乇噩賲丞丕賱丨乇賮賷丞賮賷爻賷丕賯丕鬲鬲賰賵賳賴賷丕賱兀賳爻亘賱賴.

賰匕賱賰賱賲賷毓噩亘賳賷賮賷丕賱賲丨鬲賵賶囟毓賮丕賱鬲乇賰賷夭毓賱賶賲賵囟賵毓賵丕丨丿貙賵丕賱丕爻鬲胤乇丕丿賮賷賳賵丕丨兀賳孬乇賵亘賵賱賵噩賷丞賱丕鬲禺丿賲賲賵囟賵毓丕賱賲賯丕賱.

兀賳鬲賷噩賵購賳丕 .

154 reviews

July 15, 2015

毓賳賵丕賳丕賱賰鬲丕亘賷丿賱丿賱丕賱丞氐丕丿賯丞毓賱賶賲丨鬲賵丕賴貨丕賱爻賱胤丞賮賷賲賯丕亘賱丕賱賮乇丿賵丕賱爻賱胤丞賴賳丕賱丕鬲賯鬲囟賷丕賱兀孬賳賷賴丕賱卮賴賷乇賴亘賷賳丕賱賮乇丿賵丕賱賲噩鬲賲毓賱兀賳乇爻賱賳賮爻賴賱丕賷匕毓賳亘賴匕丕丕賱賲賮賴賵賲兀賷賲賮賴賵賲丕賱賲噩鬲賲毓賰賳馗丕賲賲鬲毓丕賱賽賱賴丨丕噩丕鬲賴丕賱賲賳賮氐賱丞毓賳賲噩賲賵毓丨丕噩丕鬲兀賮乇丕丿賴 .. 亘賱丕賱爻賱胤丞賮賷孬賵亘賴丕丕賱賵丕爻毓丕賱賮囟賮丕囟丕賱匕賷賯丿鬲丨鬲賰乇賴賮賷賰孬賷乇賲賳丕賱丕丨賷丕賳丕賱胤亘賯丞丕賱丨丕賰賲丞賮賷丕賱爻賷丕爻丞丕賵丕賱廿賯鬲氐丕丿賵賲賳賴賳丕兀賳胤賱賯乇爻賱賷賮鬲鬲丕賱兀賳馗賲丞丕賱廿噩鬲賲丕毓賷丞丕賱丨丕賱賷丞毓賱賶囟賵亍賯乇丕亍丕鬲賴丕賱賵丕爻毓丞賮賷丕賱鬲丕乇賷禺賵丕賱爻賷爻賷賵賱賵噩賷丕賲賳丕丿賷丕賸亘賮爻丨賲賳丕賮匕賷鬲賳賮爻賮賷賴丕丕賱廿賳爻丕賳丕賱賮乇丿禺丕乇噩賰賱賴匕賴丕賱兀胤乇丕賱鬲賷鬲賴賾匕亘賴賵鬲賯賱賲丿賵丕賮毓賴賵鬲卮匕亘兀胤乇丕賮賴亘賲丕賷鬲賵丕亍賲賲毓丕賱賳賲丕匕噩丕賱毓丕賲丞賵賲賮賰賰丕賸丕賱賲乇賰夭賷丞丕賱鬲賷賯鬲賱鬲賵爻鬲馗賱鬲賯鬲賱賰賱賲亘丕丿乇丞匕丕鬲賷丞賲爻鬲賯賱丞賮賷丨賯賵賱丕賱毓賱賲賵丕賱賮賳賵丕賱廿氐賱丕丨.

Hala

13 reviews12 followers

June 17, 2010

賷乇賶乇丕爻賱丕賳賲賳賮囟丕卅賱丕賱爻賱胤丞丕賱鬲禺胤賷胤賵丕賱毓賯賱丕賳賷丞賱鬲禺馗賷賴賲噩賷丞丕賱賮乇丿丕賱賲禺鬲亘卅丞丿丕禺賱鬲賰賵賷賳賴丕賱賵乇丕孬賷賲賳匕丕賱毓氐賵乇丕賱丕賵賱賶賱賱丨賷丕賴丕賱亘卮乇賷丞
賵賷胤乇丨賮賰乇丞丕賱丿賷賲賯乇丕胤賷丞賮賷丿賵賱卅乇氐睾賷乇丞亘丿賱丕賲賳丕賱丿賷賲賯乇丕胤賷丞丕賱鬲賷鬲鬲胤亘賯毓賱賶賲爻丕噩賱鬲賰亘賷乇賴賲賳丕賱亘卮乇賲賲丕賷賯賱賱賮乇氐丞鬲胤亘賷賯丕賱丿賷賲賯乇丕胤賷丞亘卮賰賱賷丨賯賯丕賱毓丿丕賱丞賵丕賱賲爻丕賵丕丞賱賰賱丕賱亘卮乇丨鬲賶賱丕鬲氐亘丨賯丕氐乇丞毓賱賶胤亘賯丞賲賲賷夭丞丿賵賳丕賱丕禺乇賷賳

Gowtham

249 reviews40 followers

June 17, 2021

#book_review听听听听听

听喈庎喈曕瘝喈曕瘉 Bertrand russell 喈庎喁佮喁嵿喁佮畷喁嵿畷喈赤瘉喈瘝 Dr. Ambedkar 喈庎喁佮喁嵿喁佮畷喁嵿畷喈赤瘉喈瘝喈曕喈熰瘝喈熰喁嵿喈熰瘝喈� 喈掄喁� 喈喈む喈班喈喈� 喈掂喈氞喈瘝喈瘉喈呧喁佮喈掂畽喁嵿畷喈赤瘓喈曕瘖喈熰瘉喈瘝喈喁�, 喈囙喈｀瘝喈熰瘉喈瘒喈班瘉喈瘝喈氞喈喈┼喈喁佮畷喁嵿畷喁佮喁� 喈瘉喈班喈瘉喈瘝喈掂畷喁堗喈苦喁� 喈む喈┼瘝喈庎喁佮喁佮喈距喁嵿畷喈赤瘝喈呧喈班瘝喈曕喁� 喈曕瘋喈编瘉喈瘝喈夃喈瘓喈曕喁� 喈曕瘋喈� 喈呧喁嵿喈熰喈瘝喈疅喁嵿疅喈む喈� 喈む喈┼瘝喈囙喁佮畷喁嵿畷喁佮喁�. 喈呧喁嵿喈掂畷喁堗喈苦喁� Russell 喈庎喁� 喈喈む喈编瘝喈曕瘉喈瘝喈掂喈氞喈瘝喈喈编瘝喈曕瘉喈喈� 喈ㄠ瘑喈班瘉喈曕瘝喈曕喈距喈掂喁�.

鈥淎uthority and individual鈥� 喈庎喁嵿喁佮喁� 喈瘉喈む瘝喈む畷喈む瘝喈む喈侧瘝喈む喈苦喈┼喈� 喈氞瘉喈む喁嵿喈苦喈瘉喈瘝(individual liberty), 喈氞喁傕畷喈曕瘋喈熰瘝喈熰瘉喈掂喈脆瘝喈曕瘝喈曕瘓喈瘉喈瘝(social cohesion) 喈庎喁嵿喈熰听喈氞瘈喈班喈� 喈瘉喈编瘓喈喈侧瘝喈掄喁嵿喈苦喁堗喁嵿喁� 喈瘉喈班喈ㄠ瘝喈む瘉喈曕瘖喈赤瘝喈掂喁�, 喈呧喈┼瘝喈む瘒喈掂瘓喈曕喁� 喈庎 喈庎喁嵿喈む瘓喈掂喈班喈掂喈� 喈瘒喈氞喈瘉喈赤瘝喈赤喈班瘝.听

喈曕喁嵿畷喈距 喈喈苦喈┼瘝喈曕瘉喈熰瘉喈瘝喈喁� 喈庎喁嵿喁佮喁� 喈呧喁堗喁嵿喈苦喁� 喈囙喁佮喁嵿喁� 喈曕瘉喈脆瘉喈庎喁嵿 喈呧喁堗喁嵿喈苦喁嵿畷喁� 喈庎喁嵿喈熰 喈喈编喈┼喈┼瘝? 喈喈┼瘝喈┼喁� 喈呧喁� 喈ㄠ喈曕喈苦畷喈喈� 喈庎喁嵿喈熰 喈夃喁佮喁嵿喁嗋喁嵿喈む瘉, 喈喁嵿喈班喈熰瘝喈氞 喈む瘚喈┼瘝喈编喈喈编瘝喈曕瘉喈曕喈班喈瘝喈庎喁嵿? 喈ㄠ喈熰瘉喈曕喁�, 喈呧喈氞瘉喈曕喁� 喈庎喁嵿喈距喁� 喈庎喁嵿喈熰听喈氞瘑喈喁嵿喈熰瘉喈曕喈┼瘝喈编 喈瘚喈┼瘝喈编喁堗喁嵿喁� 喈氞喁傕畷喈曕瘋喈熰瘝喈熰瘉喈掂喈脆瘝喈曕瘝喈曕瘓喈瘓喈嗋喈距喈喈� 喈掂瘓喈む瘝喈む瘉喈掂喈赤畷喁嵿畷喈� 喈囙喁佮喁嵿喈距喁�.听

喈呧喁� 喈瘚喈侧瘝喈掄喁� 喈氞喁傕畷喈む瘝喈む喈侧瘝喈む喈苦喈む喈苦喁� 喈畽喁嵿畷喁� 喈瘉喈曕瘝喈曕喈喈距喈む瘉, 喈掂瘒喈熰瘝喈熰瘓喈氞喁傕畷喈喈曁� 喈囙喁佮喁嵿 喈氞喈喁嵿喈苦喁� 喈囙喁佮喁嵿喁� 喈掄喁� 喈む喈苦喈む喈苦喁� 喈む喈编喁堗畷喈赤瘝, 喈む喈编喁嵿畷喈赤瘝喈庎喁嵿喈距喁� 喈呧喁嵿 喈曕瘉喈脆瘉喈掂喈侧瘝喈夃喁嵿 喈喁嵿喈掂喁嵿畷喈赤瘉喈曕瘝喈曕瘉喈瘝喈瘑喈班喈� 喈呧喈掂喈侧瘝喈夃喈掂喈瘉喈赤瘝喈赤喁�. 喈囙喁� 喈喈苦 喈ㄠ喈曕喈苦畷喈掂喈班瘝喈氞瘝喈氞喈喈侧瘉喈瘝喈瘑喈班喈� 喈む喈曕瘝喈曕喁嵿喁� 喈曕瘖喈｀瘝喈熰瘉喈赤瘝喈赤喁�.听喈曕喁嵿疅喁佮喈苦疅喈苦喁嵿喁佮畷喈赤瘝, 喈曕喁�, 喈ㄠ疅喈┼喁�, 喈撪喈苦喈瘝, 喈囙畾喁� 喈瘚喈┼瘝喈编喁� 喈庎喁嵿喈距喁� 喈む喈苦喈┼喈� 喈喁嵿喁佮畷喈赤瘓喈呧疅喈苦喁嵿喈熰瘓喈喈� 喈曕瘖喈｀瘝喈熰瘉喈掂喈班瘝喈氞瘝喈氞 喈瘑喈编瘝喈编喁�.听听

喈呧喁� 喈瘚喈侧喁� 喈曕喁嵿畷喈距 喈喈苦喈┼喈侧瘝喈む瘖喈熰畽喁嵿畷喈� MODERN 喈喈苦喈┼瘝喈掂喁� 喈喁嵿喁� 喈庎喁嵿喈む瘉喈瘝喈畷喁� 喈庎喁嵿喈む瘉喈瘝喈囙喈｀瘝喈熰瘉喈掂瘑喈掂瘒喈编瘉喈む瘉喈班瘉喈掂畽喁嵿畷喈赤喈� 喈む喈┼瘝喈囙喁佮喁嵿喁佮喈ㄠ瘝喈む瘉喈赤瘝喈赤喁�, 喈む喁� 喈曕瘉喈脆瘉喈掂喈侧瘝喈囙喁佮喁嵿喈掂喁嵿畷喈赤瘝喈瘈喈む瘉喈喁嵿喁佮喁�, 喈呧喁嵿喈苦喈班瘝喈曕喁� 喈瘈喈む瘉喈畷喁堗喁佮喁� 喈囙喁佮喁嵿喈む瘉喈氞喈む喈班 喈喈苦 喈喁嵿喈距畷喈掂瘒喈喈编喈掂喈熰瘝喈熰喁�. 喈ㄠ喈熰瘉,喈呧喈氞瘉,喈呧喁堗喁嵿喁� 喈瘚喈┼瘝喈编喁� 喈庎喁嵿喈距喁� 喈囙喁嵿 喈喁嵿喁� 喈畷喁� 喈庎喁嵿 喈む瘉喈班瘉喈掂畽喁嵿畷喈赤瘓喈呧疅喈苦喁嵿喈熰瘓喈喈� 喈掂瘓喈む瘝喈む瘉喈夃喁佮喈距喈掂瘓.听

喈氞喈曕喈� 喈氞喈曕瘝喈曕喁嵿畷喈赤瘓喈庎喁嵿喈熰 喈呧喁佮畷喁佮喈む瘉? 喈呧喈氞瘉喈曕喁� 喈庎喁嵿喈距喁� 喈氞喈班瘝喈掂喈む喈曕喈班喁嵿喁嬥畷喁嵿畷喁� 喈曕疅喁堗喈苦疅喈苦喁嵿喁� 喈掂喁佮喁� 喈曕喈侧畷喈熰瘝喈熰喁嵿喈苦喁� 喈む喈苦喈┼喈� 喈氞瘉喈む喁嵿喈苦喈む瘝喈む喈编瘝喈曕瘉喈囙疅喈喈侧瘝喈侧喈喁� 喈瘚喈曕喈编喁�. 喈掄喁� 喈畷喁嵿畷喈瘝喈瘉喈む喈苦喁嵿喁佮喈瘝(capitalism) 喈瘒喈氞瘉喈喈班瘝喈曕喁� 喈呧喁堗喈班瘝喈曕瘝喈曕瘉喈瘝喈掂喈瘝喈瘝喈喈苦畷喁嵿畷喈喁佮畷喁嵿畷喈苦喈距喁嵿畷喈赤瘝, 喈囙喁嵿喁娻喁佮喁佮喈瘝喈曕喁嵿喁傕喈苦畾(communist/socialist) 喈呧喈氞瘉喈曕喁� 喈瘖喈班瘉喈赤喈む喈� 喈忇喁嵿喈む瘝喈む喈脆瘝喈掂瘉喈曕喁� 喈曕瘉喈编瘓喈曕瘝喈曕瘉喈瘝喈瘉喈┼瘓喈瘝喈喈侧瘝喈呧喈苦畷喈距 喈忇喁嵿喈む瘝喈む喈脆瘝喈掂瘉喈曕喁�(power inequalities) 喈曕喁嵿疅喁佮畷喁娻喁嵿喈距喈侧瘝喈掂喈熰瘝喈熰瘉喈掂喈熰瘉喈曕喈┼瘝喈编. 喈瘒喈侧瘉喈瘝喈囙喁嵿喈熰喈瘝喈疅喁嵿疅喈氞瘋喈脆喈苦喁� 喈喈苦喈┼喈┼瘝喈疅喁堗喁嵿喈距喁嵿喈侧瘝(creative impulse) 喈ㄠ瘈喈班瘝喈む瘝喈む瘉喈瘚喈曕喈编喁�. 喈掂喈班瘉喈瘝喈喈喁� 喈氞瘑喈瘝喈喁佮疅喈苦喈距喈侧瘝喈呧疅喈苦喁� 喈瘚喈侧瘝喈ㄠ疅喈む瘝喈� 喈疅喁佮畷喈苦喈距喁� 喈庎喁嵿喁佮喁� 喈曕瘉喈编喈瘝喈喈熰瘉喈曕喈编喈班瘝.听

喈囙喈班瘝喈囙喈编瘝喈曕喈� 喈む瘈喈班瘝喈掂瘉喈曕喁堗喁佮喁嵦� 喈瘉喈┼瘝喈掂瘓喈曕瘝喈曕喈编喈班瘝喈夃喈� 喈呧喈掂喈侧瘝喈掄喁� 喈呧喈氞瘉喈掂瘒喈｀瘝喈熰瘉喈瘝喈呧喁� 喈忇畷喈瘚喈曕喈距畷喈班喈｀瘉喈掂喁嵿喁� 喈む喈む瘉喈曕疅喁嵿疅喁佮喁嵿喈距疅喁嵿疅喈苦喁� 喈掂瘓喈む瘝喈む瘉喈曕瘖喈赤瘝喈赤喁囙喁嵿疅喁佮喁�. 喈囙喁� 喈瘚喈班瘝喈夃喁佮喈距畷喈距喈侧瘝喈む疅喁佮畷喁嵿畷喁佮喁� 喈ㄠ喈熰瘉喈曕喁佮畷喁嵿畷喈苦疅喁堗喈距 喈氞畾喁嵿畾喈班喁佮畷喈赤瘓喈氞瘉喈瘋喈曕喈距畷喈む瘈喈班瘝喈む瘝喈む瘉喈掂瘓喈曕瘝喈曕瘉喈瘝 .(喈囙喈班瘝喈囙喈｀瘝喈熰瘉喈夃喈� 喈瘚喈班瘝喈曕喁� 喈ㄠ瘒喈班喈侧瘝喈喈班瘝喈む瘝喈む喈班瘝喈喁嵿喁佮喁� 喈呧喁� 喈庎喈苦喁嵿喁嵿喈む喁嵿畷喈距畷喈喈班喈熰瘝喈熰喈粪瘝喈呧喈氞喈權瘝喈曕喁嵿喈距喁� 喈掄喁� 喈瘉喈编瘓喈曕瘓喈む瘉喈瘝喈氞瘑喈瘝喈喁嵿喈熰瘝喈熰喈班瘝喈庎喁嵿喈む瘉喈曕瘉喈编喈瘝喈喈熰喁嵿喈曕瘝喈曕喁�).听

喈呧疅喁佮喁嵿喈む喈� 喈掄喁� 喈ㄠ喈熰瘝喈熰喈┼瘝喈呧喈氞瘉喈庎喁嵿喈む瘉听喈ㄠ瘈喈む, 喈喈む瘉喈曕喈瘝喈瘉, 喈氞瘋喈脆喁� 喈喈む瘉喈曕喈瘝喈瘉(security,justice,conservation)听喈瘚喈┼瘝喈� 喈む瘉喈编瘓喈曕喁� 喈疅喁嵿疅喁佮喁� 喈曕疅喁嵿疅喁佮喁嵿喈熰瘉喈む瘝喈� 喈掂瘒喈｀瘝喈熰瘉喈瘝, 喈喈� 喈む瘉喈编瘓喈曕喈苦喁� 喈瘚喈む喈� 喈曕疅喁嵿疅喁佮喁嵿喈距疅喁佮畷喈赤瘉喈熰喁� 喈む喈� 喈む喈� 喈曕瘋喈熰瘝喈熰瘉喈编喁� 喈曕瘉喈脆瘉喈曕瘝喈曕喈距畷喈ㄠ喈班瘝喈掂畷喈苦畷喁嵿畷喈疅喈掂瘒喈｀瘝喈熰瘉喈瘝. 喈疅喁堗喁嵿喈距喁嵿喈侧瘓喈瘉喈む喁嵿喁堗喈距畷喈掂瘓喈む瘝喈む瘉喈呧喈氞喈┼瘝喈む喈熰瘝喈熰畽喁嵿畷喈赤瘝喈氞瘑喈喁嵿喈熰瘉喈む瘝喈む喁嵿喈� 喈掂瘒喈｀瘝喈熰瘉喈瘝. 喈む喈苦喈距喁�/喈呧喈氞瘉喈む瘖喈脆喈侧瘝听喈ㄠ喈编瘉喈掂喈權瘝喈曕喁� 喈囙喁佮畷喁嵿畷喁佮喁� 喈疅喁嵿畾喈む瘝喈む喈侧瘝喈呧喈苦喁� 喈溹喈ㄠ喈畷喈瘉喈编瘓喈喈侧瘝喈喈班喈苦喈苦喈苦畷喈赤瘓喈む瘒喈班瘝喈む瘑喈熰瘉喈曕瘝喈曕喁囙喁嵿疅喁佮喁�, 喈呧喁� 喈む瘖喈脆喈侧喈赤喁嵿畷喈赤瘉喈曕瘝喈曕瘉喈む喈權瘝喈曕喁� 喈氞瘑喈瘝喈瘉喈瘝喈む瘖喈脆喈侧瘝喈瘈喈む瘉喈掄喁� 喈喈苦喁嵿喁堗喁佮喁� 喈喈熰喈瘝喈喈┼瘓喈瘓喈瘉喈瘝喈忇喁嵿喈熰瘉喈む瘝喈む瘉喈瘝.听

RUSSELL喈愄� 喈瘖喈编瘉喈む瘝喈む喈班瘓喈む喈苦喈┼喈む锟斤拷锟洁畷喈赤瘉喈曕瘝喈曕瘉喈呧喈苦畷喈呧喈掂喈侧瘝喈氞瘉喈む喁嵿喈苦喈瘝喈曕瘖喈熰瘉喈曕瘝喈曕喁嵿喈熰瘝喈熰喈侧瘝喈喈苦 喈嗋喁嵿喈侧瘓喈囙喁嵿喁佮喁� 喈 喈疅喈權瘝喈曕瘉喈嗋畷喁嵿畷喈瘋喈班瘝喈掂喈距畷喈喈┼瘝喈疅喁佮喁嵿喈侧喈瘝. 喈呧喁� 喈喈苦喈┼喈┼瘝喈掂喈脆瘝喈曕瘝喈曕瘓喈喈侧瘝喈掄喁� 喈掂喈� 喈夃喁嵿喁佮喈侧瘓喈忇喁嵿喈熰瘉喈む瘝喈む瘉喈瘝. 喈呧喈氞喈┼瘝喈む喁堗喁€喈熰瘉喈曕喁佮喁� 喈呧喁嵿喈瘝喈瘚喈む瘉喈む瘒喈掂瘓喈瘝喈疅喁嵿疅喈距喁佮喁� 喈呧喁� 喈ㄠ喈喈喈距 喈曕疅喁嵿疅喁佮喁嵿喈距疅喁佮畷喈赤瘓(Reasonable restrictions) 喈曕瘖喈｀瘝喈� 喈呧喁堗喁嵿喈距畷喈囙喁佮畷喁嵿畷喈掂瘒喈｀瘝喈熰瘉喈瘝喈庎喁嵿畷喈苦喈距喁�. 喈氞瘉喈喈班喈む瘓(self-respect), 喈疅喁堗喁嵿喈距喁嵿喈侧瘝(creativity), 喈氞畷喈喈苦喈班瘝喈曕喁� 喈瘈喈む瘉喈囙喁佮畷喁嵿畷喁佮喁� 喈喈氞喁�(empathy towards fellow being) 喈囙喁� 喈瘋喈┼瘝喈编瘉喈瘝喈む喈┼瘝喈呧疅喁堗喁嵿喈熰瘓喈喈苦 喈喁嵿喁佮畷喈赤喈� 喈曕瘋喈编瘉喈曕喈编喈班瘝.听

喈掂喈瘝喈瘝喈喈班瘉喈曕瘝喈曕瘉喈瘝喈ㄠ喁嵿喈班瘝喈曕喁� 喈囙喁嵿喁傕喁執� 喈呧喈氞喈喁� 喈掂喈氞喈む瘝喈む瘉喈喈┼疅喁堗喁佮畽喁嵿畷喈赤瘝. 喈囙喁嵿 喈ㄠ瘋喈侧瘚喈熰瘉喈氞瘒喈班瘝喈む瘝喈む瘉 Bertrand russell 喈庎喁佮喈苦 鈥淧olitical Ideals鈥�, 鈥渨hat i believe鈥�, 鈥渨hy i am not a christian鈥�, 喈瘚喈┼瘝喈� 喈瘉喈む瘝喈む畷喈權瘝喈曕喁堗喁佮喁� 喈掂喈氞喈瘉喈權瘝喈曕喁�.听

Book : Authority andThe Individual

Author : Bertrand Russell听

#do_read

Yuttika Singh

2 reviews

March 24, 2025

This book is not a dense philosophical treatise but a collection of accessible lectures, making it an excellent introduction to Russell鈥檚 thought. As with much of his work, the language is deceptively simple, yet the ideas presented require deep reflection. His reasoning is sharp, though some readers may find his conclusions overly idealistic or lacking in practical applicability.

Russell presents a balanced argument, neither outright rejecting authority nor unquestioningly endorsing individualism. Instead, he examines how the two must coexist to promote creativity, progress, and human dignity.

His insights on democracy, capitalism, and the role of science in governance are particularly thought-provoking. However, certain sections inevitably feel somewhat dated.

AHMED JABBAR

28 reviews2 followers

October 28, 2019

胤亘毓丞丿丕乇丕賱噩賲賱
鬲乇噩賲丞: 丕賱乇丕丨賱丕賱丿賰鬲賵乇賳賵乇賷噩毓賮乇

Qamar Mohamed

Author听1 book134 followers

February 21, 2020

賰鬲丕亘乇丕卅毓乇睾賲丨噩賲賴丕賱氐睾賷乇賵賴賵毓亘丕乇丞毓賳賲丨丕囟乇丕鬲賮賷丕賱兀氐賱賱賱賮賷賱爻賵賮亘乇鬲乇丕賳丿乇丕爻賱賷鬲賰賱賲賮賷賴丕毓賳丕賱鬲胤賵乇丕賱廿噩鬲賲丕毓賷賵丿賵乇丕賱賮乇丿賵賰匕賱賰丕賱爻賱胤丞賱鬲丨賯賷賯丕賱鬲賲丕爻賰丕賱兀噩鬲賲丕毓賷 .

賮賱爻賮丞

Pedro Quiroz

50 reviews1 follower

January 25, 2024

No est谩 tan mal.
Empez贸 gust谩ndome mucho y termin贸 un poco meh. Hace algunas afirmaciones muy sacadas de la manga y para m铆 eso es un nono.

Ebtehaj

24 reviews4 followers

January 13, 2019

毓乇囟賴賱賱賲卮賰賱丕鬲賰丕賳氐丨賷丨賵賱賰賳賳丕賯氐貙丕賲丕丕賱丨賱賵賱毓賳丿賴賮睾賷乇賲丿乇賵爻丞賮毓賱賷丕賸賵丕賳氐丨丕賱賯賵賱鬲毓鬲亘乇賲孬丕賱賷丞貙丕賷賲丕賳賴亘丕賱禺賷乇賮賷丕賱賳賮爻丕賱亘卮乇賷丞賷毓賲賷賴毓賳丨賯賷賯鬲賴丕.

Underconsumed Knowledge

78 reviews8 followers

July 5, 2021

Six lectures delivered in 1948, later (posthumously?) published in book form; these 85 pages pack a lot of punch. Similar to Burke, Russell makes the case that the state of nature for man is not that state which civilization gives rise to. The further man gets from 鈥渘ature,鈥� whatever that is, the more he will suffer in one way or another. It is thus the role of politics to find a way for man to be able to release his creative outlets, those things which gave rise to civilization as it exists, without stifling them; at the same time, it is the role to somehow provide for a social order that allows for the collective wellbeing. While no fan of the Soviets, at the time of these lectures given by Bertrand in 1948, it was still thought by many (including Bertrand) that central planning was the solution to our economic ails; indeed, that the economic 鈥減roblem鈥� was one which could be 鈥渟olved.鈥� Nonetheless, many of the observations made in these lectures ring true, and it is without a doubt that Bertrand Russell was a far, far smarter man than I.
鈥� 鈥淥ne of things that cause stress and strain in human social life is that it is possible, up to a point, to become aware of rational grounds for a behaviour not prompted by natural instinct. But when such behaviour strains natural instinct too severely nature takes her revenge by producing either listlessness or destructiveness, either of which may cause a structure inspired by reason to break down.鈥� Thus, what is natural, what is our instinct? Does modernity stray too far from what that is?
鈥� 鈥淎lways when we pass beyond the limits of the family it is the external enemy which supplies the cohesive force. In times of safety we can afford to hate our neighbour, but in times of danger we must love him. People do not, at most times, love those whom they find sitting next to them in a bus, but during the blitz they did.鈥� As Matt Taibbi says, now it鈥檚 us against us, 24/7, on every news channel, with no Communists to fight.
o 鈥淚n a shipwreck the crew obey orders without the need of reasoning with themselves, because they have a common purpose which is not remote, and the means to its realization are not difficult to understand. But if the captain were obliged, like the government, to explain the principles of currency in order to prove his commands wise, the ship would ink before his lecture was finished.鈥�
鈥� 鈥淚f we are all children of God, then we are all one family. But in practice those who in theory adopted this creed have always felt that those who did not adopt it were not children of God but children of Satan, and the old mechanism of hatred of those outside the tribe has returned鈥� the old instincts that have come down to us from our tribal ancestors rise up in indignation, feeling that life would lose its savour if there were no one to hate鈥� If the unification of mankind if ever to be realized, it will be necessary to find ways of circumventing our largely unconscious primitive ferocity, partly by establishing a reign of law, and partly by finding innocent outlets for our competitive instincts.鈥� Religion binds and blinds, as Nietzsche mocks the 鈥淏rotherly Love鈥� of Christianity.
o 鈥淲e have all kinds of aggressive impulses, and also creative impulses, which society forbids us to indulge, and the alternatives that it supplies in the shape of football matches and all-in wrestling are hardly adequate. Anyone who hopes that in time it may be possible to abolish war should give serious thought to the problem of satisfying harmlessly the instincts that we inherit form long generations of savages.鈥� Maybe sports spectating isn鈥檛 as socially un-useful as it might seem, Noam Chomsky鈥檚 lack of affinity for it (and thus really his lack of understanding of the human condition) be damned.
飩� 鈥淎 quiet life may well be a boring life. The unadventurous existence of a well-behaved citizen, engaged in earning a moderate living in a humble capacity, leaves completely unsatisfied all that part of his nature which, if he had lived 400,000 years ago, would have found ample scope in the search for food, in cutting off the heads of enemies, and in escaping the attention of tigers. When war comes the bank clerk may escape and become a commando, and then at last he feels that he is living as nature intended him to live.鈥�
飩� 鈥淚t is no wonder if the religious innovators were execrated in their own day, for they sought to rob men of the joy of battle and the fierce delights of revenge. Primitive ferocity, which had seemed a virtue, was not said to be a sin, and a deep duality was introduced between morality and the life of impulse 鈥� or rather between the morality taught by those in whom the impulse of humanity was strong, and the traditional morality that was preferred by those who had no sympathies outside their own herd.鈥�
鈥� In a rebuke to socialists and DSA-members who cry that capitalism 鈥渢eaches鈥� hierarchy and competitiveness to humans, 鈥淚 do not think that ordinary human beings can be happy without competition, for competition has been, ever since the origin of Man, the spur to most serious activities. We should not, therefor, attempt to abolish competition, but only see to it that it takes forms which are not too injurious.鈥�
鈥� 鈥淭he problem of the social reformer, therefore, is not merely to seek means of security, for if these means when found provide no deep satisfaction the security will be thrown away for the glory of adventure.鈥� We must find, 鈥溾€� forms of adventure and danger and contest which are compatible with the civilised way of life... our instincts for both good and evil remain very much what they were when our ancestors鈥� brains first grew to their present size.鈥� If there cannot be found 鈥溾€� some real outlet for the impulses鈥� which Russell speaks of, 鈥溾€estructive philosophies will from time to time sweep away the best of human achievements.鈥� One such outlet is the sports competition outlet (Tim Krabbe, 鈥淗ow empty those lives are鈥�, for others it may be a more creative outlet.)
鈥� Formerly stability was provided by the existence of religion, again echoing Burke who says it is a necessary component of social control. 鈥淚t depended for its stability upon religion and the divinity of the king. Disobedience was impiety, and rebellion was liable to call down the anger of the gods.鈥� And for the lower classes and peasants, there was the stick.
鈥� With the advent of modernity, man is, to a certain extent, governed by forces outside his control, just that now it is not Gods, but other individuals. 鈥淎ll of these modern developments increase the control over the lives of individuals possessed by those who govern large organisations鈥︹€�
o 鈥淚ndividual initiative is hemmed in either by the State or by powerful corporations, and there is a great danger lest this should produce, as in ancient Rome, a kind of listlessness and fatalism that is disastrous to vigorous life鈥�. As a result of mere size, government becomes increasingly remote from the governed and tends, even in a democracy, to have an independent life of its own.鈥� Through all of this, people lose 鈥渢he power of initiative鈥�, and the 鈥渟ense of individual initiative鈥�, reserved for, in Betrand鈥檚 1948 United Kingdom, the titans of industry and the high and mighty bureaucrats; the rest become cogs, necessary for 鈥渟mooth co-operation.鈥�
飩� Bureaucracy kills initiative; government does not have the necessary incentives for innovation. 鈥溾€hose who have nominal initiative are perpetually controlled by a Civil Service which has only a veto and no duty of inauguration, and thus acquires a negative psychology perpetually prone to prohibitions. Under such a system the energetic are reduced to despair; those who might have become energetic in a more hopeful environment tend to be listless and frivolous; and it is not likely that the positive functions of the State will be performed with vigour and competence鈥︹€�
鈥� He continues with an excellent quip at overprotective parents, 鈥淭his, needless to say, is the opinion of men who have acquired the habit that one sees in unwise parents of always saying 鈥榙on鈥檛 do that,鈥� without stopping to consider whether 鈥榯hat鈥� does any harm.鈥�
鈥� 鈥淣othing is so damping and deadening to initiative as to have a carefully thought out scheme vetoed by a central authority which knows almost nothing about it and has no sympathy with its objects.鈥�
鈥� Regarding too much individualism, 鈥淭he greatness of the Greeks in individual achievement was, I think, intimately bound up with their political incompetence, for the strength of individual passion was the source both of individual achievement and of the failure to secure Greek unity.鈥�
o 鈥淩ome鈥檚 attempt to unify the civilized world came to grief largely because, perhaps through being both remote and alien, it failed to bring any measure of instinctive happiness even to prosperous citizens. In its last centuries there was universal pessimism and lack of vigour. Men felt that life here on earth had little to offer, and this feeling helped Christianity to centre men鈥檚 thoughts on the world to come.鈥� It seems, for many, these feelings persist to this day.
鈥� 鈥淭he impulse towards liberty, however, seems now to have lost much of its force among reformers; it has been replaced by the love of equality, which has been largely stimulated by the rise to affluence and power of new industrial magnates without any traditional claim to superiority.鈥� Is Progressivism in its many modern manifestations just a big way to try to dunk on the Rich? As Pinker says, 鈥淚ntellectuals who call themselves 鈥榩rogressive鈥� really hate progress.鈥� Echoing Orwell, how dare The Rich outperform intellectuals.
鈥� Regarding non-conformity and social progress, 鈥溾€� a community needs, if it is to prosper, a certain number of individuals who do not wholly conform to the general type. Practically all progress, artistic, moral, and intellectual, has depended upon such individuals, who have been a decisive factor in the transition from barbarism to civilization. If a community is to make progress, it needs exceptional individuals whose activities, though useful, are not of a sort that ought to be general. There is always a tendency in a highly organized society for the activities of such individuals to be unduly hampered, but on the other hand, if the community exercises no control, the same kind of individual initiative which may produce a valuable innovator may also produce a criminal. The problem, like all those with which we are concerned, is one of balance; too little liberty brings stagnation, and too much brings chaos.鈥�
o 鈥淏ut all these men [Lenin, Robespierre, Genghis Khan], good and bad alike, had a quality which I should not wish to see disappear from the world 鈥� a quality of energy and personal initiative, of independence of mind, and of imaginative vision. A man who possesses these qualities if capable of doing much good, or of doing great harm, and if mankind is not to sink into dullness such exceptional men must find scope, though one could wish that the scope they find should be for the benefit of mankind.鈥� Are these people simply the product of good, non-alcoholic, non-abusive, non-overly protective parents?
鈥� 鈥溾€pontaneous delight is no longer felt as something which it is important to be able to enjoy. Among comparatively unsophisticated populations folk dances and popular music still flourish鈥� But as men grow more industrialised and regimented, the kind of delight that is common in children becomes impossible to adults, because they are always thinking of the next thing, and cannot let themselves be absorbed in the moment.鈥� People have to eat, but they lose sight of also having fun in life.
o 鈥淭he modern man lives a very different life. If he sings in the street he will be thought to be drunk, and if he dances a policeman will reprove him for impeding the traffic.鈥�
o 鈥淓verything is organized, nothing is spontaneous. The Nazis organized 鈥淪trength Through Joy鈥�, but joy prescribed by the government is likely to be not very joyful.鈥�
鈥� In an increasingly connected and more populous World, there are many to whom people can compare themselves. 鈥淚f you wish to be a painter you will not be content to pit yourself against the men with similar desires in your own town; you will go to some school of painting in a metropolis where you will probably conclude that you are mediocre鈥� you may be so discouraged that you are tempted to throw away your paint-brushes鈥� for a certain degree of self confidence is essential to achievement鈥�.鈥�
o 鈥淲e know too much and feel too little. At least we feel too little of those creative emotions from which a good life springs. In regard to what is important we are passive; where we are active it is over trivialities. If life is to be saved from boredom relieved only by disaster, means must be found of restoring individual initiative, not only in things that are trivial, but in the things that really matter. I do not mean that we should destroy those parts of modern organization upon which the very existence of large populations depends, but I do mean that organization should be much more flexible, more relieved by local autonomy, and less oppressive to the human spirit through its impersonal vastness, than it has become through its unbearably rapid growth and centralization, with which our ways of thought and feeling have been able to keep pace.鈥� We cannot throw out the baby with the bathwater, but people must find ways to pursue goals with things that matter to them, in a World which is impersonal.
鈥� 鈥淢an differs from other animals in many ways. One of these is that he is willing to engage in activities that are unpleasant in themselves, because they are means to ends that he desires鈥� [Animals] do not practise self-control or prudence or foresight or restraint of impulses by the will. Human beings do all these things. When they do more of them than human nature can endure, they suffer a psychological penalty. Part of this penalty is unavoidable in a civilized way of life, but much of it is unnecessary鈥︹€� Some people are more willing than others to drive the garbage truck.
o 鈥淎 boy will toil up hill with a toboggan for the sake of the few brief moments of bliss during the descent; no one has to urge him to be industrious, and however he may puff and pant he is still happy. But if instead of the immediate reward you promised him an old-age pension at seventy, his energy would very quickly flag... A man may spend years of hardship, danger, and poverty in attempts to climb Everest or reach the South Pole or make a scientific discovery, and live all the while as much in harmony with his own impulses as the boy with the toboggan, provided he ardently desires the end and puts his pride into overcoming obstacles. As the Red Indian said, 鈥榯here鈥檚 glory in it鈥�.鈥�
飩� 鈥淐ottage gardens in county villages are often lovely, and may have cost much labour, but are not intended to bring any monetary reward鈥� a money economy has replaced an economy in which things were produced for the use of the producer, and this change has caused commodities to be viewed as useful rather than delightful.鈥� Through the (ever necessary) cult of the practical, we lose touch with the things that may brings us joy; the 鈥淛oyless Economy.鈥�
o 鈥淔orethought, which involves doing unpleasant things now for the sake of pleasant things in the future, is one of the most essential marks of mental development. Since forethought is difficult and requires control of impulse, moralists stress its necessity, and lay more stress on the virtue of present sacrifice than on the pleasantness of the subsequent reward.鈥�
鈥� On incentives of organizations, similar to Sowell, 鈥淢oreover, it would be unduly optimistic to expect that governments, even if democratic, will always do what is best in the public interest. I have spoken before of some evils connected with bureaucracy; I wish now to consider those involved in the relation of the official to the public. In a highly organised community those who exercise governmental functions, from Ministers down to the most junior employees in local offices, have their own private interests, which by no means coincide with those of the community. Of these love of power and dislike of work are the chief鈥� so he comes to seem, and to a certain extent to be, the enemy of those whom he is supposed to serve.鈥�
o 鈥淐ompetition, where it exists, is an immensely powerful incentive. It has been generally decried by socialists as one of the evil things in a capitalist society, but the Soviet Government has restored it to a very important place in the organisation of industry.鈥� Humans are naturally competitive.
飩� 鈥淏ut although competition, in many forms, is gravely objectionable, it has, I think, an essential part to play in the promotion of necessary effort, and in some spheres affords a comparatively harmless outlet for the kind of impulses that might otherwise lead to war鈥� If two hitherto rival football teams, under the influence of brotherly love, decided to cooperate in placing the football first beyond one goal and then beyond the other, no one鈥檚 happiness would be increased鈥� But if competition is not to become ruthless and harmful, the penalty for failure must not be disaster, as in war, or starvation, as in unregulated economic competition, but only loss of glory. Football would not be a desirable sport if defeated teams were put to death or left to starve.鈥� Some might argue that our existing social safety nets ensure the penalty for failure is not starvation, but loss of glory. Markets and competition are the only way to organize complex human societies.
o 鈥淸John Spedan Lewis] has arguments against equality of remuneration, not only on the ground that those who difficult work deserve better pay, but, on the converse ground, that better pay is a cause of better work.鈥� The ability as well as the will to use it vary, and are influenced by level of pay.
鈥� Regarding duty and a sense of national duty, Russell makes remarks that pertain to all forms of duty, 鈥淸Duty] involves a sense of strain, and a constant resistance to natural impulses, which, if contained, must be exhausting and productive of a diminution of natural energy. If it is urged, not on the basis of some simple traditional ethic such as the Ten Commandments, but on complicated economic and political grounds, weariness will lead to scepticism as to the arguments involved, and many people will either become simply indifferent or adopt some probably untrue theory suggesting that there is a short cut to prosperity.

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