3장의 경우 구조적으로 매우 흥미롭다. 영화적 기법. 교차 편집. 암울한 디스토피아의 분위기. 그런데 어째서 야만인 존은 종교적 인간이 되어야 하는가? 매듭 진 채찍은 지금으로서도 매우 우스꽝스럽지 않은가?
오히려 전체주의에 대한 비정상성만 배제한다면 무스타파 몬드의 가르침이 훨씬 명쾌하고 현실적이다. 그러나 중요한 것은 몬드의 가르침에는 일종의 '선택'이 강요되고 있다는 것. 그것은 사악하다.
헬름홀츠 왓슨이나 버나드 마르크스 또는 레니나가 적극적인 역할을 했다면 이 소설은 다른 방향으로 갔을 것이다. 올더스 헉슬리의 디스토피아에 대한 낭만적 관점의 한계? 그의 말년이 종교로 물들었다면 이 소설에도 그 징후가 있다는 것.
영어판 구절들을 읽으면 헉슬리 문체의 좀 끊어지는 듯 하면서도, 고저가 분명한 박진감이 고스란히 느껴진다. 번역도 훌륭했다고 본다. -단평쪽
For of course some sort of idea they must have, if they were to do their work intelligently - though as little of one, if they were to be good and happy members of society, as possible. For particularly, as every one knows, make for virtue and happiness; generalities are intellectually necessary evils. Not philosophers, but fret-sawyers and stamp collectors compose the backbone of society.
{12}'And that,' put in the Director sententiously, 'that is the secret of happiness and virtue - liking what you've got to do. All conditioning aims at that: making people like their unescapable social destiny.'
-p. 2/12 쪽
‘Stability,' said the Controller, 'stability. No civilization without social stability. No social stability without individual stability.'
-p. 33쪽
{Mustapha Mond}'Has any of you been compelled to live through a long time-interval between the consciousness of a desire and its fulfilment?'
-p. 36쪽
One hundred repetitions three nights a week for four years, thought Bernard Marx, who was a specialist on hypnopædia. Sixty- two thousand four hundred repetition male one truth. Idiots!
-p. 38쪽
{Mustapha Mond}'There were a thing called Heaven; but all the same they used to drink enormous quantities of alcohol.'
-p. 44쪽
A physical shortcoming could produce a kind of mental excess. The process, it seemed, was reversible. Mental excess could produce, for its own purpose, the voluntary blindness and deafness of deliberate solitude, the artificial impotence of asceticism.
-p. 57쪽
Speaking very slowly, "Did you ever feel,' he{Helmholtz} asked, 'as though you had something inside you that was only waiting for you give it a chance to come out? Some sort of extra power that you aren't using - you know, like all the water that goes down the falls instead of through the turbiness?'
-p. 57쪽
Words can be like X-rays, if you them properly - they'll go through anything. You read and you're pierced.
-p. 58쪽
The old man of the peublo had much more definitive answers. 'The seed of men and all creatures, the seed of the sun and the seed of earth and the seed of the sky - Awonawilona made them all out of the Fog of Increase. Now the world has four wombs; and he laid the seeds in the lowest of the four wombs. And gradually the seeds began to grow ... '
-p. 107쪽
But once you began admitting explanations in terms of purpose - well, you didn't know what the result might be. It was the sort of idea that might easily decondition the more unsettled minds among the higher castes - make them lose their faith in happiness as the Sovereign Good and take to believing, instead, that the goal was somewhere beyond, somewhere outside the present human sphere; that the purpose of life was not the maintenance of well-being, but some intensification and refining of consciousness, some enlargement of knowledge.
-p. 145쪽
One of the principal functions of the friend is to suffer (in a milder and symbolic form) the punishments that we should like but are unable, to inflict upon our enemies.
-p. 147쪽
{John}'How many goodly creatures are there here!' The singing words mocked 'him derisively. 'How beauteous mankind is! O brave new world ... '{The Tempest 5막 1장 중}
-p. 171쪽
{Mustapha Mond}'Because it's old; that's the chief reason. We haven't any use for old things here.' {John}'Even when they're beautiful?' 'Particularly when they're beautiful. Beauty's attractive, and we don't want people to be attracted by old things. We want them to like the new ones.' 'But the new ones are so stupid and horrible. …'
-p. 179쪽
{Mustapha Mond}'But that's the price we have to pay for stability. You've got to choose between {181}happiness and what people used to call high art. We've sacrificed the high art.'
-pp. 180-1쪽
{Mustapha Mond}'Actual happiness always looks pretty squalid in comparison with the over-compensations for misery. And, of course, stability isn't nearly so spectacular as instability. And being contented has none of the glamour of a good fight against misfortune, none of the picturesqueness of a struggle with temptation, or a fatal overthrow by passion or doubt. Happiness is never grand.'
-p. 181쪽
‘The optimum population,' said Mustapha Mond, 'is modelled on the iceberg - eighty-ninths below the water line, one0ninth above.'
-p. 183쪽
{Mustapha Mond}'Besides, se have our stability to think of. We don't want to change. Every change is a menace to stability. That's another reason why we're so chary of applying new inventions. Every discovery in pure science is potentially subversive; even science must sometimes be treated as a possible enemy. Yes, even science.'
{185}'You've had no scientific training, so you can't judge. I was a pretty good physicist in my time. Too good - good enough to realize that all our science is just a cookery book, with an orthodox theory of cooking that nobody's allowed to question, and a list of recipes that mustn't be added to except by special permission from, the head cook. I'm the head cook now. But I was an inquisitive young scullion ones. I started doing a bit of cooking on my own. Unorthodox cooking. A bit of real science, in fact.'
-p. 184/185쪽
'Sometimes' he{Mustapha Mond} added, 'I rather regret the science. Happiness is a hard master - particularly other people's happiness. A much harder master, if one isn't conditioned to accept it unquestionably, than truth.'
-p. 186쪽
{John}'But God doesn't change' {Mustapha Mond}'Men do though' 'What difference does that make?' 'All the difference in the world.'
{192}'God isn't compatible with machinery and scientific medicine and universal happiness. You must make your choice. Our civilization chosen machinary and medicine and happiness,'
-p. 190/192쪽
{Mustapha Mond}'It would upset the whole social order if men started doing things on their own.'
-p. 194쪽
{Mustapha Mond}'But industrial civilization is only possible when there's no self-denial. Self-indulgence up to the very limits imposed by hygiene and economics. Otherwise the wheels stop turning.'… 'But charity means passion, chastity means neurasthenia. And passion and neurasthenia means instability. And instability means the end of civilization. You can't have a lasting civilization without plenty of pleasant vices.'
-p. 194쪽
{Mustapha Mond}'civilization has absolutely no need of nobility or heroism. These things are symptoms of political inefficiency'
-p. 194-5쪽
{John}'But I like inconveniences,' 'We don't,' said the Controller. 'We prefer to do things comfortably.' 'But I don't want comfort. I want God, I want poetry, I want real danger, I want freedom, I want goodness. I want sin.' 'In fact,' Mustapha Mond, 'you're claiming the right to be unhappy.' 'All right then,' said the Savage defiantly, 'I'm claiming the right to be unhappy.' 'Not to mention the right to grow old and ugly and important; the right to have syphilis and cancer; the right to have too little to eat; of what may happen to-morrow; the right to catch typhoid; the right to be tortured by unspeakable pains of every kind.' There was a long silence. 'I claim them all,' said the Savage at last. Mustapha Mond shrugged his shoulders. 'You're welcome,' he said.
-p. 197쪽
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