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This is the moment when all the rationalized hypocrisies of civilization are suddenly swept away and two men stand there facing each other morally and ethically naked, and right and wrong are the absolute commands of the man behind the gun.
因为在这样的时刻，文明社会的种种虚饰倾刻间荡然无存，只有两个人面对面站在那里，道德上的伪装全被撕去，是非曲直完全取决于持枪者的裁判。"
This confused echo of modern literature and modern science defines the choice before us. Anything deserving the name of cure for such a man presupposes not only a laborious individual psychoanalysis , with the means to conduct and to sustain it, socially and economically, but also a re-education of the mind, so as to throw into correct perspective the garbled ideas of Freud and Neitzsche, Gide and Dostoevski, which this power-seeker and his fellows have derived from the culture and temper of our times. Ideas are tenacious and give continuity to emotion. Failing a second birth of heart and mind, we must ask: How soon will this sufferer sacrifice a bank clerk in the interests of making civilization less hypocritical ? And we must certainly question the wisdom of affording him more than one chance. The abolitionists' advocacy of an unconditional "let live" is in truth part of the same cultural tendency that animates the killer.
这种现代文学和现代科学混乱不清的反响决定了我们面临的选择。要真正算得上是治愈了这样一个人，必须有这样的先决条件：社会上和经济上有能力进行和坚持长期艰苦的个人精神分析，并对其思想进行重新教育。这种教育是为了使这个权力追求者及类似的人对从我们时代的文化和特征中得来的、被歪曲了的弗洛伊德和尼采、吉德和陀思妥耶夫斯基的思想有一个正确的看法。思想是很顽强的，并使感情得以延续。如果心理上和思想上没有一次再生，我们就要问：还要多久，这个患者就会为了使文明不那么虚伪而又牺牲一个银行职员?我们当然要对再给他一次机会是否明智提出疑问。主张废除死刑者宣传的无条件的"让别人活"，实际上是激励杀人者的那种文化倾向的一个部分。
