What do you think?
Rate this book
سلسلة الفكر الحديث
El fin y los medios
This book is in Spanish. The title translates to "The End and The Means"
352 pages, Paperback
First published January 1, 1937
54 people are currently reading
1804 people want to read
About the author
Aldous Huxley
962 books13.7k followersAldous Leonard Huxley was an English writer and philosopher. His bibliography spans nearly 50 books, including non-fiction works, as well as essays, narratives, and poems.
Born into the prominent Huxley family, he graduated from Balliol College, Oxford, with a degree in English literature. Early in his career, he published short stories and poetry and edited the literary magazine Oxford Poetry, before going on to publish travel writing, satire, and screenplays. He spent the latter part of his life in the United States, living in Los Angeles from 1937 until his death. By the end of his life, Huxley was widely acknowledged as one of the foremost intellectuals of his time. He was nominated for the Nobel Prize in Literature nine times, and was elected Companion of Literature by the Royal Society of Literature in 1962.
Huxley was a pacifist. He grew interested in philosophical mysticism, as well as universalism, addressing these subjects in his works such as The Perennial Philosophy (1945), which illustrates commonalities between Western and Eastern mysticism, and The Doors of Perception (1954), which interprets his own psychedelic experience with mescaline. In his most famous novel Brave New World (1932) and his final novel Island (1962), he presented his visions of dystopia and utopia, respectively.
Born into the prominent Huxley family, he graduated from Balliol College, Oxford, with a degree in English literature. Early in his career, he published short stories and poetry and edited the literary magazine Oxford Poetry, before going on to publish travel writing, satire, and screenplays. He spent the latter part of his life in the United States, living in Los Angeles from 1937 until his death. By the end of his life, Huxley was widely acknowledged as one of the foremost intellectuals of his time. He was nominated for the Nobel Prize in Literature nine times, and was elected Companion of Literature by the Royal Society of Literature in 1962.
Huxley was a pacifist. He grew interested in philosophical mysticism, as well as universalism, addressing these subjects in his works such as The Perennial Philosophy (1945), which illustrates commonalities between Western and Eastern mysticism, and The Doors of Perception (1954), which interprets his own psychedelic experience with mescaline. In his most famous novel Brave New World (1932) and his final novel Island (1962), he presented his visions of dystopia and utopia, respectively.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 30 of 36 reviews
July 26, 2022
Do the ends justify the means by which we obtain our goals? War? Governing those we are to put in place to represent? Is it justifiable to limit the rights of the people that trusted us to protect those rights we have decided are too destructive, or limiting, to our abilities to govern them? If taken to the extreme infinite power of this complex equation, that is exactly to what extent you entrust yourself and your rights and liberties to, in this book. Aldous Huxley was an atheist and therefore saw everything without a moral law or belief. But rather saw people as an means to an ultimate end. If I saw everyone as just another beast to conquer, I might be impressed with this book. While it was good in its own right, but taken in context with the knowledge that Aldous was the grandson of Thomas Huxley who was dubbed, "Darwin's Bulldog" you can tell his mindset with respect to God by reading any synopsis of BRAVE NEW WORLD.
The bottom line, in my opinion, is this without an objective moral authority (external to our humanity) makes all moral actions subjective to the individual and is therefore an illegitimate moral standard.
The bottom line, in my opinion, is this without an objective moral authority (external to our humanity) makes all moral actions subjective to the individual and is therefore an illegitimate moral standard.
October 19, 2014
It's a good idea to read this as a companion to Huxley's 1936 novel, Eyeless in Gaza. If the chapter on war does not turn you into a pacifist, I don't know what will. Also the chapter on Decentralization & self-government made me get serious about anarchism.
January 21, 2017
I have read this book twice. One of my top 3 favorite books of all time.
February 22, 2020
I started reading this book in a PDF document. I read 2 pages and I instantly realised this is going to be one of the most important books of my life. I went straight to book depository and bought the book. I can't wait to continue reading this book, what a start to the decade!
July 5, 2023
Huxley is like that eccentric older friend who demonstrates, by turns, profound wisdom and dizzying ignorance on a variety of topics, leaving you feeling a bit overwhelmed but indisputably more motivated to take on the world. Full review soon.
March 15, 2022
Aldous Huxley's punt at an analysis of existence, life, politics, war and areas for reformation. I really connected with much he had to say about non-attachment, the need for peace and decentralisation. Many of the points he had are still extremely salient. This book was published in 1938 with Europe on the brink of war and it is startling how many of the problems Huxley purports to state impacted humanity then are still prevalent now.
I would recommend this book.
I would recommend this book.
October 23, 2019
الوسائل و الغايات
يدخل الرجل لهذه الدنيا ومعه آراء مجهزة عن كل شيء، وله فلسفة يحاول ان يخضع لها الحياة. في حين انه كان من الواجب ان يحيا المرء اولاً، ثم يحاول ان يلائم بين فلسفته و الحياة كما عرفها .. إن الحياة و الحقائق اشياء معقدة تعقيداً شديداً، مع الآراء "مهما تعسرت" تخدعنا ببساطتها. كل شيء مضطرب غامض في عالم الحياة، وكل شيء واضح في عالم الآراء. فهل من العجب بعد هذا ان يكون الرجل منا بائساً في حياته تعساً؟
..
ان الانسان يتطلع الى عصر ذهبي تسود فيه الحرية والسلام والعدل والحب الاخوي، عصر لا تسل فيه امة على امة سيفاً ولا يقاتل الإنسان فيه أخاه الإنسان، عصر يؤدي فيه تطور كل امة وتقدمها الى تطور الأمم الأخرى جميعاً وتقدمها.
..
إن التقدم الحق هو أن يحب الناس بعضهم بعضاً، اما جميع انواع التقدم الاخرى فهي ثانوية.
..
معنى التفسير :
أن الناس ميالون بطبيعتهم الى محاولة تفسير كل ماهو ظاهر و تبسيطة مثل مثل الجبن و الطباشير الاثنان مكونان من الكترونات لكن حين نجوع نأكل الجبن لانه للأكل على عكس الطباشير التي سوف تضرنا ان اكلناها.
و يعزي الناس الأشياء التي لم يستطيعوا تفسيرها إلى اي شيء ليريحوا انفسهم و ضمائرهم مثل ان الناس نسبوا الأشياء التي لم يستطيعوا تفسيرها إلى الله و ابعدوا عنهم عناء البحث و التفكير.
الإصلاح الإجتماعي الشامل :
الطبيعة الإنسانية ممكن ان تتبدل بإصدار القوانين والإصلاح الاجتماعي مثل تقييد بيع الاسلحة و تجريم القاتل ادى الى تخفيف نسبة القتل، و يقول الكاتب ان الذين يعتقدون انهم خيرون بطبيعتهم سوف يصبحون مجرمون اذا اتاحت لهم الفرصة في نيل هدف نبيل عن طريق القتل. و ان ليس هناك مجتمعات كاملة كما يجب على المجتمعات اخذ الأشياء المفيدة من المجتمعات الاخرى.
الإصلاح الاجتماعي و العنف :
يفتتح بقول "كل ما زاد العنف قلت الثورات" يعارض الكاتب هذا القول لان العنف يزيد حنق الافراد على مرتكبيه و سيستمر حنقهم الى مالا نهاية.
و العنف لا يؤدي الى الاصلاح بل الى الدمار لولا الاصلاحات التي تأتي بعد العنف لما تقدمت الدول.
يدخل الرجل لهذه الدنيا ومعه آراء مجهزة عن كل شيء، وله فلسفة يحاول ان يخضع لها الحياة. في حين انه كان من الواجب ان يحيا المرء اولاً، ثم يحاول ان يلائم بين فلسفته و الحياة كما عرفها .. إن الحياة و الحقائق اشياء معقدة تعقيداً شديداً، مع الآراء "مهما تعسرت" تخدعنا ببساطتها. كل شيء مضطرب غامض في عالم الحياة، وكل شيء واضح في عالم الآراء. فهل من العجب بعد هذا ان يكون الرجل منا بائساً في حياته تعساً؟
..
ان الانسان يتطلع الى عصر ذهبي تسود فيه الحرية والسلام والعدل والحب الاخوي، عصر لا تسل فيه امة على امة سيفاً ولا يقاتل الإنسان فيه أخاه الإنسان، عصر يؤدي فيه تطور كل امة وتقدمها الى تطور الأمم الأخرى جميعاً وتقدمها.
..
إن التقدم الحق هو أن يحب الناس بعضهم بعضاً، اما جميع انواع التقدم الاخرى فهي ثانوية.
..
معنى التفسير :
أن الناس ميالون بطبيعتهم الى محاولة تفسير كل ماهو ظاهر و تبسيطة مثل مثل الجبن و الطباشير الاثنان مكونان من الكترونات لكن حين نجوع نأكل الجبن لانه للأكل على عكس الطباشير التي سوف تضرنا ان اكلناها.
و يعزي الناس الأشياء التي لم يستطيعوا تفسيرها إلى اي شيء ليريحوا انفسهم و ضمائرهم مثل ان الناس نسبوا الأشياء التي لم يستطيعوا تفسيرها إلى الله و ابعدوا عنهم عناء البحث و التفكير.
الإصلاح الإجتماعي الشامل :
الطبيعة الإنسانية ممكن ان تتبدل بإصدار القوانين والإصلاح الاجتماعي مثل تقييد بيع الاسلحة و تجريم القاتل ادى الى تخفيف نسبة القتل، و يقول الكاتب ان الذين يعتقدون انهم خيرون بطبيعتهم سوف يصبحون مجرمون اذا اتاحت لهم الفرصة في نيل هدف نبيل عن طريق القتل. و ان ليس هناك مجتمعات كاملة كما يجب على المجتمعات اخذ الأشياء المفيدة من المجتمعات الاخرى.
الإصلاح الاجتماعي و العنف :
يفتتح بقول "كل ما زاد العنف قلت الثورات" يعارض الكاتب هذا القول لان العنف يزيد حنق الافراد على مرتكبيه و سيستمر حنقهم الى مالا نهاية.
و العنف لا يؤدي الى الاصلاح بل الى الدمار لولا الاصلاحات التي تأتي بعد العنف لما تقدمت الدول.
December 21, 2023
I was at a bookstore looking for Huxley’s “Perennial Philosophy” when this (original) copy from 1930 found me. I am so happy that it did.
I have read four of Huxley’s books and this is my fifth, to say I’m an admirer is an understatement. He was brilliant and we happen to share a lot of similar ideas and theories.
I appreciated his chapters on war and beliefs the most. In general, his idea of non-attached people striving to connect with ultimate reality was also important to me.
“All that we are is the result of what we have thought.” (278)
“Goodness is the means by which men and women can overcome the illusion of being completely independent existents and can raise themselves to a level of being upon which it becomes possible, by recollection and meditation, to realize the fact of their oneness with ultimate reality.” (345)
“To know is relatively easy; to will and consistently do is always hard.” (378)
Thank you Huxley!!
I have read four of Huxley’s books and this is my fifth, to say I’m an admirer is an understatement. He was brilliant and we happen to share a lot of similar ideas and theories.
I appreciated his chapters on war and beliefs the most. In general, his idea of non-attached people striving to connect with ultimate reality was also important to me.
“All that we are is the result of what we have thought.” (278)
“Goodness is the means by which men and women can overcome the illusion of being completely independent existents and can raise themselves to a level of being upon which it becomes possible, by recollection and meditation, to realize the fact of their oneness with ultimate reality.” (345)
“To know is relatively easy; to will and consistently do is always hard.” (378)
Thank you Huxley!!
December 27, 2018
Amazing book. Huxley nails it. This book could alternatively be called, Amerika 2018 :)
May 8, 2018
Ends and Means was published in 1937 in the run up to World War II; this means some of its ideas are very outdated. That said, it is also fascinating. Its description of the rise of dictators and nationalism and what Huxley correctly thought to be the run up to war has some unnerving parallels with the global situation in 2018. I also found the chapter on beliefs where Huxley talks about the human need for meaning (most human minds can't cope with meaninglessness), and the limitations of science in this regard particularly on point. The discussion of mystical experience was another aspect of the book that I found interesting.
October 16, 2019
Masterpiece of social commentary. Brilliantly written. Prophetic and relevant in the 21st century.
April 30, 2025
::انطباع عام::
========
قراءة هذا الكتاب بالنسبة لي كانت تحصيل حاصل، ربما لعلمي بمعظم الأفكار التي يطرحها ألدوس هكسلي، وربما كذلك أن الزمن اختلف تمامًا عن واقع الزمن الذي يتكلم حوله المؤلف قُبيل الحرب العالمية الثانية. إلا أن ألدوس يؤكد باستمرار على أهمية الحبّ والفردية، ويستدعي من موروث قراءاته المتشعبة في الأديان أقوال بوذا وكونفوشيوس ويسوع ليؤكد على توحّد رسائل الأديان حول التسامح والتكاتف. نظرة ألدوس متفائلة - رغم أنني لا أشاركه أيًا من رؤاه المستقبلية التفاؤلية تلك، وأؤيد النظرة التشاؤمية المروعة التي طرحها في روايته الرهيبة: عالم جديد شجاع.
جاءت الترجمة فوق الممتازة، وإن كنتُ أتحسس قليلاً من تلك الترجمات التي تميل بشكل كبير إلى أسلوب التعريب عن كونها ترجمة بالشكل المعاصر للكلمة.
***
::الكتاب::
=======
صدر كتاب ألدوس هكسلي عام ١٩٣٧، إذ يستكشف العلاقة بين المُثُل الإنسانية والأساليب المُستخدمة لتحقيقها. يتعمق هكسلي في طيفٍ واسعٍ من المواضيع، بما في ذلك الأخلاق والسياسة والاقتصاد والتعليم والدين، ليُعالج السؤال الجوهري: هل تُبرر الغايات الوسيلة؟ - مجيبًا بسطر واحد أنه (كلا)، وأن الوسائل الطيبة تؤدي إلى النتائج الطيبة، والوسائل الخبيثة تؤدي إلى النتائج الخبيثة.
يبني هكسلي حجته المحورية حول صرخة مُدوية بـ (كلا). يُجادل بأن الوسائل تُشكل الغايات حتمًا، وبالتالي، فإن استخدام وسائل سلبية أو هدامة لن يؤدي إلا إلى نتائج غير مرغوب فيها، بغض النظر عن النوايا المبدأية. يُجادل هكسلي ضد فكرة أن الأهداف النبيلة يُمكن تحقيقها من خلال العنف أو القمع أو التلاعب. بدلًا من ذلك، يدعو إلى نهجٍ شمولي يُشدد على أهمية السلوك الأخلاقي في جميع جوانب الحياة البشرية مع التركيز على دور الأفراد.
***
::الثيمات::
=======
1_ الترابط بين الوسائل والغايات: يجادل هكسلي بأن اختيار الوسائل يُحدد طبيعة الغايات المُحققة. فالوسائل الفاسدة لا تُؤدي إلى غايات فاضلة.
2_ نقد العنف والحرب: كان هكسلي يتبنى منهج السلام العالمي الشامل، وقد خصص جزءًا كبيرًا من الكتاب لتحليل أسباب الحرب والدعوة إلى حلول سلمية للصراع.
3_ أهمية الأخلاق الفردية: يُشدد هكسلي على أهمية الأخلاق الشخصية وتطوير الذات كشرطين أساسيين للتقدم الاجتماعي.
4_ الحاجة إلى الإصلاح الاجتماعي: يدرس هكسلي مختلف الأنظمة الاجتماعية والسياسية، مُقترحًا إصلاحات تهدف إلى اللامركزية والاستدامة وتعزيز الحرية الفردية أي حصول الفرد المتحرر القادر على فعل الأشياء بحرية دون خضوع لسلطة مركزية أولغاركية.
5_ دور الروحانية: يستكشف هكسلي دور التصوف والروحانية في تعزيز السلوك الأخلاقي وبناء مجتمع أكثر انسجامًا.
***
::اقتباسات::
========
"أولًا: هل «الطبيعة الإنسانية التي لا تتغيّر»؟ قد تتغيّر فهي ليست مُتحجَّرة كما يظن بعض علماء الإنسان، وكثيرًا ما تغيِّرت تغيرًا ملموسًا.
ثانيًا: أن أنواع الارتباط المختلفة التي نشاهدها بين ألوان السلوك المتنوعة في المجتمعات البشرية يمكن فصمها ثُمَّ إعادة ربط عناصرها بطرق أخرى.
ثالثًا: أن علاج بناء المجتمع على نطاقٍ واسع قد ينجم عنه تغيُّر مُعيَّن في الطبيعة الإنسانية. بيد أن هذا التغيُّر قلَّما يكون أساسيًا؛ فهو لا يستأصل الشر من جذوره، وإنما يحوله من مَسلكِ إلى آخر. رابعًا: إن شئنا أن نُحقّق الغايات التي نحبها جميعًا فالأمر يقتضي أكثر من مجرد تحويل الروح الشريرة عند الإنسان من مَجرى إلى مَجرى. بل لا بُد لنا من القضاء على الشر من مَنبته، ولا بد لنا من كبح الإرادة الفردية وهي في نشأتها. ومن ثَمَّ نرى أن الإصلاح السياسي والاقتصادي الشامل لا يُحقِّق لنا أغراضنا. ولا مندوحة لنا عن الهجوم على هدفنا المثالي الأعلى، لا من هاتين الناحيتين وحدهما، ولكن كذلك وفي نفس الوقت من جميع النواحي الأخرى."
"كل المجتمعات المُتمدِّنة في العالم الحديث تتألف من طبقة صغيرةٍ من الحكام أفسدتها زيادة السلطة، وطبقةٍ كبيرةٍ من المحكومين أَفسدَتها شدة الخضوع والخنوع. ولا مراء في أن الاشتراك في مثل هذا النظام الاجتماعي يجعل من العسير على الفرد أن يكون حُرًا عاملًا في حياته، فيصبح بذلك إنسانًا مثاليًا ممتازًا."
"إن الروح العسكرية تُفسد أي نوعٍ من أنواع الإصلاح، وفي الأمم التي تستعد للقتال كثيرًا ما يتجه الإصلاح الذي يرمي إلى نشر اللامركزية والروح الديمقراطية توجيهًا حربيًّا، فيتعزز مركز الدكتاتور أو الأوليجاركية الحاكمة. وإذا ما ساد العالم جوٌّ عسكري، اتخذ الدكتاتور من الحاجة إلى الدفاع معذرةً للاستيلاء على السلطة المُطلَقة. ثُمَّ يزول شبح الحرب، ولكن الدكتاتور يتشبث بنفوذه ويُسيء استخدامه؛ لأن ذلك من شيم النفوس."
*.*.*.*.*
========
قراءة هذا الكتاب بالنسبة لي كانت تحصيل حاصل، ربما لعلمي بمعظم الأفكار التي يطرحها ألدوس هكسلي، وربما كذلك أن الزمن اختلف تمامًا عن واقع الزمن الذي يتكلم حوله المؤلف قُبيل الحرب العالمية الثانية. إلا أن ألدوس يؤكد باستمرار على أهمية الحبّ والفردية، ويستدعي من موروث قراءاته المتشعبة في الأديان أقوال بوذا وكونفوشيوس ويسوع ليؤكد على توحّد رسائل الأديان حول التسامح والتكاتف. نظرة ألدوس متفائلة - رغم أنني لا أشاركه أيًا من رؤاه المستقبلية التفاؤلية تلك، وأؤيد النظرة التشاؤمية المروعة التي طرحها في روايته الرهيبة: عالم جديد شجاع.
جاءت الترجمة فوق الممتازة، وإن كنتُ أتحسس قليلاً من تلك الترجمات التي تميل بشكل كبير إلى أسلوب التعريب عن كونها ترجمة بالشكل المعاصر للكلمة.
***
::الكتاب::
=======
صدر كتاب ألدوس هكسلي عام ١٩٣٧، إذ يستكشف العلاقة بين المُثُل الإنسانية والأساليب المُستخدمة لتحقيقها. يتعمق هكسلي في طيفٍ واسعٍ من المواضيع، بما في ذلك الأخلاق والسياسة والاقتصاد والتعليم والدين، ليُعالج السؤال الجوهري: هل تُبرر الغايات الوسيلة؟ - مجيبًا بسطر واحد أنه (كلا)، وأن الوسائل الطيبة تؤدي إلى النتائج الطيبة، والوسائل الخبيثة تؤدي إلى النتائج الخبيثة.
يبني هكسلي حجته المحورية حول صرخة مُدوية بـ (كلا). يُجادل بأن الوسائل تُشكل الغايات حتمًا، وبالتالي، فإن استخدام وسائل سلبية أو هدامة لن يؤدي إلا إلى نتائج غير مرغوب فيها، بغض النظر عن النوايا المبدأية. يُجادل هكسلي ضد فكرة أن الأهداف النبيلة يُمكن تحقيقها من خلال العنف أو القمع أو التلاعب. بدلًا من ذلك، يدعو إلى نهجٍ شمولي يُشدد على أهمية السلوك الأخلاقي في جميع جوانب الحياة البشرية مع التركيز على دور الأفراد.
***
::الثيمات::
=======
1_ الترابط بين الوسائل والغايات: يجادل هكسلي بأن اختيار الوسائل يُحدد طبيعة الغايات المُحققة. فالوسائل الفاسدة لا تُؤدي إلى غايات فاضلة.
2_ نقد العنف والحرب: كان هكسلي يتبنى منهج السلام العالمي الشامل، وقد خصص جزءًا كبيرًا من الكتاب لتحليل أسباب الحرب والدعوة إلى حلول سلمية للصراع.
3_ أهمية الأخلاق الفردية: يُشدد هكسلي على أهمية الأخلاق الشخصية وتطوير الذات كشرطين أساسيين للتقدم الاجتماعي.
4_ الحاجة إلى الإصلاح الاجتماعي: يدرس هكسلي مختلف الأنظمة الاجتماعية والسياسية، مُقترحًا إصلاحات تهدف إلى اللامركزية والاستدامة وتعزيز الحرية الفردية أي حصول الفرد المتحرر القادر على فعل الأشياء بحرية دون خضوع لسلطة مركزية أولغاركية.
5_ دور الروحانية: يستكشف هكسلي دور التصوف والروحانية في تعزيز السلوك الأخلاقي وبناء مجتمع أكثر انسجامًا.
***
::اقتباسات::
========
"أولًا: هل «الطبيعة الإنسانية التي لا تتغيّر»؟ قد تتغيّر فهي ليست مُتحجَّرة كما يظن بعض علماء الإنسان، وكثيرًا ما تغيِّرت تغيرًا ملموسًا.
ثانيًا: أن أنواع الارتباط المختلفة التي نشاهدها بين ألوان السلوك المتنوعة في المجتمعات البشرية يمكن فصمها ثُمَّ إعادة ربط عناصرها بطرق أخرى.
ثالثًا: أن علاج بناء المجتمع على نطاقٍ واسع قد ينجم عنه تغيُّر مُعيَّن في الطبيعة الإنسانية. بيد أن هذا التغيُّر قلَّما يكون أساسيًا؛ فهو لا يستأصل الشر من جذوره، وإنما يحوله من مَسلكِ إلى آخر. رابعًا: إن شئنا أن نُحقّق الغايات التي نحبها جميعًا فالأمر يقتضي أكثر من مجرد تحويل الروح الشريرة عند الإنسان من مَجرى إلى مَجرى. بل لا بُد لنا من القضاء على الشر من مَنبته، ولا بد لنا من كبح الإرادة الفردية وهي في نشأتها. ومن ثَمَّ نرى أن الإصلاح السياسي والاقتصادي الشامل لا يُحقِّق لنا أغراضنا. ولا مندوحة لنا عن الهجوم على هدفنا المثالي الأعلى، لا من هاتين الناحيتين وحدهما، ولكن كذلك وفي نفس الوقت من جميع النواحي الأخرى."
"كل المجتمعات المُتمدِّنة في العالم الحديث تتألف من طبقة صغيرةٍ من الحكام أفسدتها زيادة السلطة، وطبقةٍ كبيرةٍ من المحكومين أَفسدَتها شدة الخضوع والخنوع. ولا مراء في أن الاشتراك في مثل هذا النظام الاجتماعي يجعل من العسير على الفرد أن يكون حُرًا عاملًا في حياته، فيصبح بذلك إنسانًا مثاليًا ممتازًا."
"إن الروح العسكرية تُفسد أي نوعٍ من أنواع الإصلاح، وفي الأمم التي تستعد للقتال كثيرًا ما يتجه الإصلاح الذي يرمي إلى نشر اللامركزية والروح الديمقراطية توجيهًا حربيًّا، فيتعزز مركز الدكتاتور أو الأوليجاركية الحاكمة. وإذا ما ساد العالم جوٌّ عسكري، اتخذ الدكتاتور من الحاجة إلى الدفاع معذرةً للاستيلاء على السلطة المُطلَقة. ثُمَّ يزول شبح الحرب، ولكن الدكتاتور يتشبث بنفوذه ويُسيء استخدامه؛ لأن ذلك من شيم النفوس."
*.*.*.*.*
November 22, 2025
Aldous Huxley’s Ends and Means: An Enquiry into the Nature of Ideals and into the Methods Employed for Their Realization is one of the most ambitious and honest works of social, ethical, and spiritual analysis ever written. Published in 1937, on the eve of the Second World War, it is not a novel (unlike Brave New World or Point Counter Point), but a dense, systematic grand essay that blends philosophy, history, psychology, comparative religion, and political analysis. Huxley asks two deceptively simple questions that still make us wonder today:
What ends (ideals, goals) should human beings pursue?
By what means can we realistically pursue them without betraying the ends themselves?
His answer is bleak but lucid: almost every large scale political and economic movement of the modern world (capitalism, communism, nationalism, militarism) has chosen ends that are either childish or demonic, and has then compounded the error by employing means (centralized power, propaganda, violence, deceit) that make the attainment of any decent end structurally impossible.
The book is divided into fourteen chapters covering war, politics, economics, education, religion, ethics, and the possibility of non attachment as a practical ideal. Huxley draws on an astonishing range of sources: Buddhist texts, the Gospels, St. Francis, Meister Eckhart, William James, Marx, Freud, Pavlov, anthropological studies of “primitive” societies, and contemporary fascist and communist propaganda. The result is a panoramic indictment of industrial civilization and a plea for radical decentralization, non violence, and spiritual transformation.
I quote the following:
“The end cannot justify the means, for the simple and obvious reason that the means employed determine the nature of the ends produced.
In the present epoch of history the only ends which most nations and individuals are pursuing are power, wealth, and pleasure. These ends can be achieved only by means that are intrinsically evil—centralized finance and bureaucratic planning, nationalism and militarism, propaganda and systematic lying, violent or preventive war.
The more completely these means are used, the more completely do they frustrate every attempt to achieve any end that is not power, wealth or pleasure. They make impossible the achievement of liberty, peace, justice or truth; and they progressively narrow the area within which even their own unworthy ends can be pursued.
If we desire a world in which it shall be possible for human beings to be tolerant, charitable, ungreedy and free, we must work for the creation of social institutions and the cultivation of habits of thought and feeling which are compatible with these ideals.
The only possible ends that can justify themselves are those which are consistent with the means employed to realize them. The only satisfactory ends are those which progressively realize themselves in and through the means taken to achieve them. Among such self-validating ends are love, understanding, creativity, and the awareness of unity with all life.”
A prophetic, unforgiving, and finally hopeful book
What ends (ideals, goals) should human beings pursue?
By what means can we realistically pursue them without betraying the ends themselves?
His answer is bleak but lucid: almost every large scale political and economic movement of the modern world (capitalism, communism, nationalism, militarism) has chosen ends that are either childish or demonic, and has then compounded the error by employing means (centralized power, propaganda, violence, deceit) that make the attainment of any decent end structurally impossible.
The book is divided into fourteen chapters covering war, politics, economics, education, religion, ethics, and the possibility of non attachment as a practical ideal. Huxley draws on an astonishing range of sources: Buddhist texts, the Gospels, St. Francis, Meister Eckhart, William James, Marx, Freud, Pavlov, anthropological studies of “primitive” societies, and contemporary fascist and communist propaganda. The result is a panoramic indictment of industrial civilization and a plea for radical decentralization, non violence, and spiritual transformation.
I quote the following:
“The end cannot justify the means, for the simple and obvious reason that the means employed determine the nature of the ends produced.
In the present epoch of history the only ends which most nations and individuals are pursuing are power, wealth, and pleasure. These ends can be achieved only by means that are intrinsically evil—centralized finance and bureaucratic planning, nationalism and militarism, propaganda and systematic lying, violent or preventive war.
The more completely these means are used, the more completely do they frustrate every attempt to achieve any end that is not power, wealth or pleasure. They make impossible the achievement of liberty, peace, justice or truth; and they progressively narrow the area within which even their own unworthy ends can be pursued.
If we desire a world in which it shall be possible for human beings to be tolerant, charitable, ungreedy and free, we must work for the creation of social institutions and the cultivation of habits of thought and feeling which are compatible with these ideals.
The only possible ends that can justify themselves are those which are consistent with the means employed to realize them. The only satisfactory ends are those which progressively realize themselves in and through the means taken to achieve them. Among such self-validating ends are love, understanding, creativity, and the awareness of unity with all life.”
A prophetic, unforgiving, and finally hopeful book
Read
December 18, 2024~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
~}-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-{~
~}--- :}|{:-:}|{:- * FOLLOW 4 FOLLOW * -:}|{:-:}|{: ---{~
~}-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-{~
~}--------:}|{:-:}|{:- * LINKS * -:}|{:-:}|{:----------{~
~}-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-{~
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
***********************************************
~} * -:}|{}|{:=:}|{}|{:- * - * -:}|{}|{:=:}|{}|{:- * {~
* -} ? {- *
~} * -:}|{}|{:=:}|{}|{:- * - * -:}|{}|{:=:}|{}|{:- * {~
* -:}|{}|{:=:}|{}|{:- *
* -:}|{}|{:- ^ AUDIOBOOK ^ -:}|{}|{:- *
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
~}-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-{~
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
* -:}|{}|{:- * SUMMARY * -:}|{}|{:- *
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
* -:}|{:- * RATING * -:}|{:- * /10 * -:}|{:- *
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
* -:}|{}|{: =EXPERIENCES=&=DISCERNMENTS= :}|{}|{:- *
* -:}|{}|{: = ? = }|{}|{:- *
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
* -} https://www.youtube.com/watch?v=4VWrl... {- *
* -:}|{}|{:=:}|{}|{:- *
* -} Gestalt Psychology Simplified with Examples and Principles {- *
* -:}|{}|{: = MY SYNTHESISED ( ^ GESTALT ^ ) OF THE * -:}|{}|{:=:}|{}|{:- * ( WAY THE AUTHOR FRAMES = HIS WRITING PERSPECTIVES ) & ( POINTERS & IMPLICATIONS = the conclusion that can be drawn IMPLICITYLY from something although it is not EXPLICITLY stated ) = :}|{}|{:- *
* -:}|{}|{: = ? = }|{}|{:- *
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
~}-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-{~
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
To SEE a WORLD in a Grain of Sand,
And a HEAVEN in a Wild Flower,
Hold INFINITY in the palm of your hand
And ETERNITY in an Hour"
~ William Blake ~
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
Form is Emptiness; Emptiness is form.
Form is not different than Emptiness;
Emptiness is not different than form
~ Heart Sutra ~
Like the ocean and its waves,
inseparable yet distinct
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
" I and The Father are one,
I am The Truth,
The Life and The Path.”
Like a river flowing from its source,
connected and continuous
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
Thy kingdom come.
Let the reign of divine
Truth, Life, and Love
be established in me,
and rule out of me all sin;
and may Thy Word
enrich the affections of all mankind
A mighty oak tree standing firm against the storm,
As sunlight scatters the shadows of night
A river nourishing the land it flows through
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
~}-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-{~
~}-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-{~
~}--- :}|{:-:}|{:- * FOLLOW 4 FOLLOW * -:}|{:-:}|{: ---{~
~}-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-{~
~}--------:}|{:-:}|{:- * LINKS * -:}|{:-:}|{:----------{~
~}-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-{~
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
***********************************************
~} * -:}|{}|{:=:}|{}|{:- * - * -:}|{}|{:=:}|{}|{:- * {~
* -} ? {- *
~} * -:}|{}|{:=:}|{}|{:- * - * -:}|{}|{:=:}|{}|{:- * {~
* -:}|{}|{:=:}|{}|{:- *
* -:}|{}|{:- ^ AUDIOBOOK ^ -:}|{}|{:- *
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
~}-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-{~
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
* -:}|{}|{:- * SUMMARY * -:}|{}|{:- *
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
* -:}|{:- * RATING * -:}|{:- * /10 * -:}|{:- *
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
* -:}|{}|{: =EXPERIENCES=&=DISCERNMENTS= :}|{}|{:- *
* -:}|{}|{: = ? = }|{}|{:- *
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
* -} https://www.youtube.com/watch?v=4VWrl... {- *
* -:}|{}|{:=:}|{}|{:- *
* -} Gestalt Psychology Simplified with Examples and Principles {- *
* -:}|{}|{: = MY SYNTHESISED ( ^ GESTALT ^ ) OF THE * -:}|{}|{:=:}|{}|{:- * ( WAY THE AUTHOR FRAMES = HIS WRITING PERSPECTIVES ) & ( POINTERS & IMPLICATIONS = the conclusion that can be drawn IMPLICITYLY from something although it is not EXPLICITLY stated ) = :}|{}|{:- *
* -:}|{}|{: = ? = }|{}|{:- *
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
~}-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-{~
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
To SEE a WORLD in a Grain of Sand,
And a HEAVEN in a Wild Flower,
Hold INFINITY in the palm of your hand
And ETERNITY in an Hour"
~ William Blake ~
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
Form is Emptiness; Emptiness is form.
Form is not different than Emptiness;
Emptiness is not different than form
~ Heart Sutra ~
Like the ocean and its waves,
inseparable yet distinct
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
" I and The Father are one,
I am The Truth,
The Life and The Path.”
Like a river flowing from its source,
connected and continuous
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
Thy kingdom come.
Let the reign of divine
Truth, Life, and Love
be established in me,
and rule out of me all sin;
and may Thy Word
enrich the affections of all mankind
A mighty oak tree standing firm against the storm,
As sunlight scatters the shadows of night
A river nourishing the land it flows through
~}- - - - - - - - - - - - - -:}|{:- - - - - - - - - - - - - -{~
~}-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-:}|{:-{~
March 21, 2025
Aldus Huxley was introduced to me while studying the History of English Literature in college. Whenever I heard of him, I felt it was my duty to find out what his books were like. I am glad I finally had a chance to read Ends and Means.
Here are excerpts from the book.
Aldus believes that the excellent tasks are to tend to the sick, relieve the poor, and teach without charge. People should use the energy to do what nobody else will do and break new ground that nobody else will break.
Both capitalism and nationalism are the fruits of the obsession with power, success, and position.
All men desire peace, but very few desire those things that make for peace. The thing that makes for peace above all others is the systematic practice in all human relationships of non-violence.
The inefficiency of violence
That "the blood of the martyrs is the seed of the church" is true only when a good many people survive martyrdom.
Anger is disarmed by gentleness and patience. Organized and intelligent non-violence is the best, the most practical policy.'
Men of goodwill have always had to combine the virtues of the serpent with those of the dove.
The fool sees not the same tree that the wise man sees.
The change over from an authoritarian to a co-operative pattern of society would effectively get rid of most of the arbitrary caste barriers which at present make it so hard for individuals to come together freely.
What is not right is that flocking should be exclusively between the birds of a feather.
self-satisfied stupidity
All that we are is the result of what we have thought.
the Aztecs believe that the sun was a living person who required for his food the blood of human victims. If the blood were not provided in sufficient quantities, the sun would die and all life on the earth would come to an end.
Meditation is self-education
All we are is the result of what we have thought. Men live in accordance with their philosophy of life, and their conception of the world.
Nothing fails like success.
Communist, Fascist, Nazi, or merely nationalist are singularly alike. All affirm that the kind justifies the means.
It was tough for me to read. At the end of the book Aldus Huxley wraps as this,
'In the present volume, I have tried to relate the problems of domestic and international politics, war and economics, education, religion, and ethics, to a theory of the ultimate nature of reality. The subject is vast and complex.
Conclusion: Ends cannot justify means.
The most challenging part: Huxley's criticism of Christianity
Here are excerpts from the book.
Aldus believes that the excellent tasks are to tend to the sick, relieve the poor, and teach without charge. People should use the energy to do what nobody else will do and break new ground that nobody else will break.
Both capitalism and nationalism are the fruits of the obsession with power, success, and position.
All men desire peace, but very few desire those things that make for peace. The thing that makes for peace above all others is the systematic practice in all human relationships of non-violence.
The inefficiency of violence
That "the blood of the martyrs is the seed of the church" is true only when a good many people survive martyrdom.
Anger is disarmed by gentleness and patience. Organized and intelligent non-violence is the best, the most practical policy.'
Men of goodwill have always had to combine the virtues of the serpent with those of the dove.
The fool sees not the same tree that the wise man sees.
The change over from an authoritarian to a co-operative pattern of society would effectively get rid of most of the arbitrary caste barriers which at present make it so hard for individuals to come together freely.
What is not right is that flocking should be exclusively between the birds of a feather.
self-satisfied stupidity
All that we are is the result of what we have thought.
the Aztecs believe that the sun was a living person who required for his food the blood of human victims. If the blood were not provided in sufficient quantities, the sun would die and all life on the earth would come to an end.
Meditation is self-education
All we are is the result of what we have thought. Men live in accordance with their philosophy of life, and their conception of the world.
Nothing fails like success.
Communist, Fascist, Nazi, or merely nationalist are singularly alike. All affirm that the kind justifies the means.
It was tough for me to read. At the end of the book Aldus Huxley wraps as this,
'In the present volume, I have tried to relate the problems of domestic and international politics, war and economics, education, religion, and ethics, to a theory of the ultimate nature of reality. The subject is vast and complex.
Conclusion: Ends cannot justify means.
The most challenging part: Huxley's criticism of Christianity
August 12, 2022
Many are familiar with Huxley’s futuristic Brave New World, having read it in grade or middle school. But fewer know that he was a prolific writer, philosopher and poet. And even few still would probably have even heard, let alone read, this 1937 philosophical treatise. I learned of it only from coming across it’s reference in another book so I had to get it! Contemporary intellectuals still struggle over the relationship of ends to means, especially in political discourse. Pacifism is still an important topic today, as terrorism and dictatorial states abound. Many will find solace in Ends and Means, while others will find the book only a case study of the relationship of ethics to politics. How can the regression in charity through which we are living, and for which each one of us is in some measure responsible, be halted and reversed? How can existing society be transformed into the ideal society described by the prophets? How can the average sensual man and the exceptional (and more dangerous) ambitious man be transformed into a non-attached being, one who can create a society significantly better than our own? Huxley discusses the relationship between the theories and the practices of reformers and the nature of the universe. He argues that our beliefs about the ultimate nature of reality help us formulate conceptions of right and wrong, not only in our private life, but also in the sphere of politics and economics. Far from being irrelevant, our philosophical beliefs are the final determining factor in our actions. This provocative classic volume will continue to stimulate discussion and thought, and could likely be read over and over again.
November 13, 2023
By way of explanation I have to stipulate I've been a student of Huxley since freshman year of college, beyond the ubiquitous BRAVE NEW WORLD I discovered worlds of fiction, philosophy, science and natural science followed hard on by a mystical bent in the last part of his life and career as an author.
I'm not sure I read ENDS AND MEANS in college or immediately after; I left behind half of my original paperback library when I left college. Yet, reading or re-reading Chapter One - "Goals, Roads and Starting Point", I found myself reading what amounted to my own thoughts back at me. I absorbed Huxley's ideas and worldview so completely, that I identify directly with this point in his journey from moderne cynic to full-on mystic.
I picked up an original edition (5th edition) after beginning to re-read HUXLEY IN HOLLYWOOD, beginning in 1937 when he fled Europe to begin a lecture tour with Gerald Heard about pacifism, and this was the first of his works to come out of that period; TIME MUST HAVE A STOP and THE PERENNIAL PHILOSOPHY make up a triptych that chronicles this transformative period, both of which have been particular favorites since my first encounter during college. Yet, I'm not sure I've ever read this particular book, and an original-original that is still in great shape (without the cover sleeve, sadly) that I'm honored to add this volume to the Archives.
I'm not sure I read ENDS AND MEANS in college or immediately after; I left behind half of my original paperback library when I left college. Yet, reading or re-reading Chapter One - "Goals, Roads and Starting Point", I found myself reading what amounted to my own thoughts back at me. I absorbed Huxley's ideas and worldview so completely, that I identify directly with this point in his journey from moderne cynic to full-on mystic.
I picked up an original edition (5th edition) after beginning to re-read HUXLEY IN HOLLYWOOD, beginning in 1937 when he fled Europe to begin a lecture tour with Gerald Heard about pacifism, and this was the first of his works to come out of that period; TIME MUST HAVE A STOP and THE PERENNIAL PHILOSOPHY make up a triptych that chronicles this transformative period, both of which have been particular favorites since my first encounter during college. Yet, I'm not sure I've ever read this particular book, and an original-original that is still in great shape (without the cover sleeve, sadly) that I'm honored to add this volume to the Archives.
July 5, 2024
I found this book by accident because a archive.org link pointed to it as a citation of something Huxley had said, it threw me into the middle of the book and then I couldn't stop reading, as the book bombarded me with novel and interesting ideas, which made me want to read the entire thing. While Huxley is known for portraying a dystopia, in this virtually unknown piece, he attempts to lay out where society should be heading toward. He takes a form of integral approach, tackling a large variety of subjects, where he takes a very specific, and interesting, angles.
Fundamentally, Huxley is inspired by Buddhism and various oriental and mystical philosophies, and probably influenced by psychedelics, and made the case that the individual and society should strive toward "non-attachment" as the ideal. He's critical of Christianity, nationalism and especially war.
Huxley is a joy to read, he's intelligent, rational, good-willed, and has unique and interesting takes, and the fact that he's coming from a totally unexplored place from my perspective, onto topics I already know well, with intelligent and lucid sense, makes his work very worthwhile to read, additionally, he's such an unlikely figure, combining a sharp intellect, Britishness together with hippy sentiments and eastern spirituality, while also being a very serious and dedicated thinker.
Fundamentally, Huxley is inspired by Buddhism and various oriental and mystical philosophies, and probably influenced by psychedelics, and made the case that the individual and society should strive toward "non-attachment" as the ideal. He's critical of Christianity, nationalism and especially war.
Huxley is a joy to read, he's intelligent, rational, good-willed, and has unique and interesting takes, and the fact that he's coming from a totally unexplored place from my perspective, onto topics I already know well, with intelligent and lucid sense, makes his work very worthwhile to read, additionally, he's such an unlikely figure, combining a sharp intellect, Britishness together with hippy sentiments and eastern spirituality, while also being a very serious and dedicated thinker.
May 29, 2020
يقدم هكسلي من خلال هذا الكتاب حلولًا مقترحة للرقي بالمجتمعات الإنسانية ونبذ لأشكال العنف، لكن الوسائل تتضارب فكان لابد من محاولة لحصرها، فكيف من الممكن تحقيق غاية سامية كهذه؟ وهل المدنية والحرب متلازمان؟ وكيف يتم إصلاح الهيئات الصناعية ذات الصبغة الديكتاتورية؟
هناك العديد من الاسئلة طرحت في الكتاب، لكن لم يستفض كثيرًا في الإجابة عليها.
دور الفرد في الإصلاح: على الفرد أن يعي بأهمية تحرره من ذاته أولًا، للدرجة التي يقدم بها المصلحة الجماعية على رغباته، عندها يستطيع زرع هذه الروح للجماعات الأخرى ونشرها على نطاق أوسع.
كما يشير إلى أن التقدم في العلوم والمعارف يعد تقدمًا ثانويًا؛ ما لم تسمو البشرية بأخلاقها، بل قد تجترنا العلوم نحو الوسائل الخبيثة كالتي يقتضيها مجال صناعة الأسلحة وروادها، فما دامت هذه التجارة قائمة فلا مناص من شر الحروب، والخطر ليس فيما يعتريها من شر ظاهري بل فيما يكتسبه الناس من عادات ومشاعر تعقب هذه الحروب، فباتت المسألة كالحلقة المفرغة لما يؤججه سماسرة هذه الصناعات من نزاعات بهدف الأرباح، وترويج القادة لفكرة التسلح لغرض الدفاع.
يرمي الكاتب إلى ضرورة استغلال الائتلاف التلقائي الذي يعمل به العقل على اخضاع الاختلافات في وحدات مؤلفة، في ظل "عالم تعبد فيه كل جماعة قومية وثنها الخاص".
المبادئ والإصلاحات التي يتبناها الكتاب جليلة جدًا، لكنها أشبه ماتكون نظرية أبعد من إمكانية إسقاطها على الواقع.
هناك العديد من الاسئلة طرحت في الكتاب، لكن لم يستفض كثيرًا في الإجابة عليها.
دور الفرد في الإصلاح: على الفرد أن يعي بأهمية تحرره من ذاته أولًا، للدرجة التي يقدم بها المصلحة الجماعية على رغباته، عندها يستطيع زرع هذه الروح للجماعات الأخرى ونشرها على نطاق أوسع.
كما يشير إلى أن التقدم في العلوم والمعارف يعد تقدمًا ثانويًا؛ ما لم تسمو البشرية بأخلاقها، بل قد تجترنا العلوم نحو الوسائل الخبيثة كالتي يقتضيها مجال صناعة الأسلحة وروادها، فما دامت هذه التجارة قائمة فلا مناص من شر الحروب، والخطر ليس فيما يعتريها من شر ظاهري بل فيما يكتسبه الناس من عادات ومشاعر تعقب هذه الحروب، فباتت المسألة كالحلقة المفرغة لما يؤججه سماسرة هذه الصناعات من نزاعات بهدف الأرباح، وترويج القادة لفكرة التسلح لغرض الدفاع.
يرمي الكاتب إلى ضرورة استغلال الائتلاف التلقائي الذي يعمل به العقل على اخضاع الاختلافات في وحدات مؤلفة، في ظل "عالم تعبد فيه كل جماعة قومية وثنها الخاص".
المبادئ والإصلاحات التي يتبناها الكتاب جليلة جدًا، لكنها أشبه ماتكون نظرية أبعد من إمكانية إسقاطها على الواقع.
This entire review has been hidden because of spoilers.
July 16, 2025
This was an absolutely fascinating read. In Ends and Means, Aldous Huxley not only criticizes and exposes the reasons why humanity cannot reach its highest goal, that of charity in his own words, but also gives us a framework in the disciplines of education, ethics, religion and politics for how to get there. Even though he recognizes his own intellectual limitations, given the enormity of the problem he is trying to address, he puts forward some ideas on how we could course-correct as a civilization. While other philosophers play safe in the abstract realms of metaphysics, Huxley tries to provide pragmatic thinking and actions to support his world-view.
Reading this in 2025 feels as current as it may have been back in 1937 when this book was originally published. Wars and genocides, the killing of innocent people, the thick webs of lies woven by politicians, and the rise of swindlers and chances to power... all that resembles the current state of affairs in our societies right now.
I think Huxley deserves more credit for his essays than what he has been given to.
Reading this in 2025 feels as current as it may have been back in 1937 when this book was originally published. Wars and genocides, the killing of innocent people, the thick webs of lies woven by politicians, and the rise of swindlers and chances to power... all that resembles the current state of affairs in our societies right now.
I think Huxley deserves more credit for his essays than what he has been given to.
November 28, 2021
Somewhat all over the place, perhaps. And Huxley strikes me as such a conflicted, searching soul who never quite found what he was looking for, even though he often glanced in the right direction. Ends and Means, one of his later non-fictional works, testifies to his intellect, the depth of his perspective, and his enflamed quest for righteousness in the world. This is a book that takes issues with a wide range of things on both sides of the spectrum - in progressivism vs. conservatism, militarism vs. pacifism, religion vs. atheism, East vs. West.
Yet it isn't a book that aims to confront and tear asunder, but rather to forge a middle-ground between all peoples and creeds. Written right on the eve of the Second World War, it remains today a very thoughtful and relevant work. That certainly isn't to say I agreed with all of Huxley's opinions, but I found this book both thoughtful and enlightening.
Yet it isn't a book that aims to confront and tear asunder, but rather to forge a middle-ground between all peoples and creeds. Written right on the eve of the Second World War, it remains today a very thoughtful and relevant work. That certainly isn't to say I agreed with all of Huxley's opinions, but I found this book both thoughtful and enlightening.
September 7, 2022
It is a real shame this book is rarely mentioned. Its a rare work: a clear, insightful, and relevant overview of man's modern situation. Huxley has hit on all the major topics of modern life, and in many areas, predicted war, totalitarianism, evil (as in separateness from others but especially for political ends), and the superficial imbecility of our practical and spiritual life. I know of few others who could synthesize so thoroughly, and be so prescient almost 90 years later.
I personally do not think the path of the mystic is the only way to enlightenment, and Huxley himself would develop other paths before his death. And Huxley at times can be a bit elitist, not empathizing at times with those who are not as intelligent and enlightened as he. However, he is as clear of a writer on so many critical issues that I know of. He would be appalled by our current world, media, government, society; but he did predict it.
A must read.
I personally do not think the path of the mystic is the only way to enlightenment, and Huxley himself would develop other paths before his death. And Huxley at times can be a bit elitist, not empathizing at times with those who are not as intelligent and enlightened as he. However, he is as clear of a writer on so many critical issues that I know of. He would be appalled by our current world, media, government, society; but he did predict it.
A must read.
reference-notes
April 6, 2024“For myself, as, no doubt, for most of my contemporaries, the philosophy of meaninglessness was essentially an instrument of liberation. The liberation we desired was simultaneously liberation from a certain political and economic system and liberation from a certain system of morality. We objected to the morality because it interfered with our sexual freedom; we objected to the political and economic system because it was unjust. The supporters of these systems claimed that in some way they embodied the meaning (a Christian meaning, they insisted) of the world. There was one admirably simple method of confuting these people and at the same time justifying ourselves in our political and erotical revolt: we could deny that the world had any meaning whatsoever.”
October 19, 2023
De tres páginas una es alguien de 1937 inventandose el futuro y citando a estudios obsoletos, otra Huxley explicando porque el Budismo es la mejor religión, y la tercera la declaración más fuerte contra el capitalismo y nacionalismo que hayas leído hasta ahora.
Hay que hacer concesiones (sexismo fuerte tambien al final) pero es una lectura brutal para entender por qué escribió Brave New World y el por qué de cada cada detalle de su distopía.
Hay que hacer concesiones (sexismo fuerte tambien al final) pero es una lectura brutal para entender por qué escribió Brave New World y el por qué de cada cada detalle de su distopía.
July 9, 2023
I love Huxley so I would always give him five stars. I thought reading this book right now was particularly interesting, as it's written as the world is heading into World War 2, so it's fascinating to see how he saw the world then and how people were acting, and to draw comparisons to how we and the world are now.
August 23, 2020
Very idealistic, not practical, and the author is ridiculing counter ideas without showing their deficiencies. The ideas in the book are good, but the author was super arrogant especially in the last chapter where he was directly insulting great philosophers because they don't share his opinions!
August 7, 2019
كتاب مُذهل ،يُقراء مرة ومرتين وست
August 7, 2019
More required reading. Everything and everybody will end, so why be mean while we are all together?
August 13, 2019
الترجمة جميلة وتناسب أفكار الكتاب
April 6, 2021
Very prescient. I've rarely identified as much with someone's personal philosophy as with Huxley's. This might be the closest book I've ever read to my own feelings on society, belief, and humanism.
Displaying 1 - 30 of 36 reviews