激情晨讀英語美文

第一章人生如詩HumanLifeLikeaPoemIthinkthat,fromabiologicalstandpoint,humanlifealmostreadslikeapoem.Ithasitsownrhythmandbeat,itsinternalcyclesofgrowthanddecay.Noonecansaythatalifewithchildhood,manhoodandoldageisnotabeautifularrangement;thedayhasitsmorning,noonandsunset,andtheyearhasitsseasons,anditisgoodthatitisso.Thereisnogoodorbadinlife,exceptwhatisgoodaccordingtoitsownseason.Andifwetakethisbiologicalviewoflifeandtrytoliveaccordingtotheseasons,noonebutaconceitedfooloranimpossibleidealistcandenythathumanlifecanbelivedlikeapoem. LinYutang我以為，從生物學(xué)角度看，人的一生恰如詩歌。人生自有其韻律和節(jié)奏，自有內(nèi)在的成長與衰亡。人生有童年、少年和老年，誰也不能否認(rèn)這是一種美好的安排。一天要有清晨、正午和日落，一年要有四季之分，如此才好！人生本無好壞之分，只是各個(gè)季節(jié)有各自的好處。如若我們持此種生物學(xué)的觀點(diǎn)，并循著季節(jié)去生活，除了狂妄自大的傻瓜和無可救藥的理想主義者，誰能說人生不能像詩一般度過呢？ 林語堂人在旅途W(wǎng)eAreonaJourneyWhereveryouare,andwhoeveryoumaybe,thereisonethinginwhichyouandIarejustalike,atthismoment,andinallthemomentsofourexistence.Wearenotatrest;weareonajourney.Ourlifeisnotamerefact;itisamovement,atendency,asteady,ceaselessprogresstowardsanunseengoal.Wearegainingsomething,orlosingsomething,everyday.Evenwhenourpositionandourcharacterseemtoremainpreciselythesame,theyarechanging.Forthemereadvanceoftimeisachange.ItisnotthesamethingtohaveabarefieldinJanuaryandinJuly.Theseasonmakesthedifference.Thelimitationsthatarechildlikeinthechildarechildishintheman.Everythingthatwedoisastepinonedirectionoranother.Eventhefailuretodosomethingisinitselfadeed.Itsetsusforwardorbackward.Theactionofthenegativepoleofamagneticneedleisjustasrealastheactionofthepositivepole.Todeclineistoaccept—theotheralternative.Areyounearertoyourporttodaythanyouwereyesterday?Yes,—youmustbealittlenearertosomeportorother;forsinceyourshipwasfirstlaunchedupontheseaoflifeyouhaveneverbeenstillforasinglemoment;theseaistoodeep,youcouldnotfindananchorageifyouwould;therecanbenopauseuntilyoucomeintoport.人在旅途亨利.凡.戴克無論你身在何處，也無論你是何人，此時(shí)此刻，有一件事于你我而言都是相同的，而且只要我們活著，這個(gè)共同點(diǎn)就存在。那就是，我們并非停留不前，而是人在旅途。我們的生命是一種運(yùn)動(dòng)，一種趨勢(shì)，是向一個(gè)看不見的目標(biāo)無休止地奮進(jìn)。每天，我們都有所得，也有所失。即便我們的位置和角色看似與原來無異，但實(shí)際上也是時(shí)時(shí)變化的。因?yàn)闀r(shí)間的推移本身就是一種變化。對(duì)于同一片荒地來說，在一月和七月是截然不同的，季節(jié)造成了這種差異。能力的局限在孩子身上被視為天真爛漫，而在大人身上則是幼稚的的表現(xiàn)。我們所做的每件事情都是朝著某個(gè)方向邁進(jìn)了一步。即使是失敗本身，也是有所得的，失敗可以催人奮進(jìn)，也可以讓人一蹶不振。磁針負(fù)極的作用與正極的作用都是一樣真實(shí)的。拒絕也是一種接受，只不過是另一種選擇罷了。你今天比昨天更接近你的港口了么？是的，你肯定離某個(gè)港口更近了。因?yàn)樽詮哪愕暮酱瑥纳暮Ｑ笊蠁⒑降哪且豢涕_始，你沒有哪一刻是靜止的。大海如此深邃，即便你想停泊，也找不到地方；只有當(dāng)你駛?cè)胱约旱母劭?，你才能停止下來。ByErnestHemingway人生如詩:真正的高貴TheTrueNobilityByErnestHemingwayInacalmseaeverymanisapilot.Butallsunshinewithoutshade,allpleasurewithoutpain,isnotlifeatall.Takethelotofthehappiest—itisatangledyarn.Bereavementsandblessings,onefollowinganother,makeussadandblessedbyturns.Evendeathitselfmakeslifemoreloving.Mencomeclosesttotheirtrueselvesinthesobermomentsoflife,undertheshadowsofsorryandloss.Intheaffairsoflifeorofbusiness,itisnotintellectthattellssomuchascharacter,notbrainssomuchasheart,notgeniussomuchasself-control,patience,anddiscipline,regulatedbyjudgment.Ihavealwaysbelievedthatthemanwhohasbeguntolivemoreseriouslywithinbeginstolivemoresimplywithout.Inanageofextravaganceandwaste,IwishIcouldshowtotheworldhowfewtherealwantsofhumanityare.Toregretone'serrorstothepointofnotrepeatingthemistruerepentance.Thereisnothingnobleinbeingsuperiortosomeotherman.Thetruenobilityisinbeingsuperiortoyourpreviousself.在風(fēng)平浪靜的大海上,每個(gè)人都是領(lǐng)航員。但只有陽光沒有陰影,只有快樂沒有痛苦,根本不是真正的生活.就拿最幸福的人來說,他的生活也是一團(tuán)纏結(jié)在一起的亂麻。痛苦與幸福交替出現(xiàn),使得我們一會(huì)悲傷一會(huì)高興。甚至死亡本身都使得生命更加可愛。在人生清醒的時(shí)刻,在悲傷與失落的陰影之下,人們與真實(shí)的自我最為接近。在生活和事業(yè)的種種事務(wù)之中，性格比才智更能指導(dǎo)我們，心靈比頭腦更能引導(dǎo)我們，而由判斷獲得的克制、耐心和教養(yǎng)比天分更能讓我們受益。我一向認(rèn)為，內(nèi)心生活開始更為嚴(yán)謹(jǐn)?shù)娜?，他的外在生活也?huì)變得更為簡樸。在物欲橫流的年代，但愿我能向世人表明：人類的真正需求少得多么可憐。我的世界觀反思自己的過錯(cuò)不至于重蹈覆轍才是真正的悔悟。高人一等并沒有什么值得夸耀的。真正的高貴是優(yōu)于過去的自己。我的世界觀TheWorldasISeeItByAlbertEinsteinHowstrangeisthelotofusmortals!Eachofusishereforabriefsojourn;forwhatpurposeheknowsnot,thoughhesometimesthinkshesensesit.Butwithoutdeeperreflectiononeknowsfromdailylifethatoneexistsforotherpeople—firstofallforthoseuponwhosesmilesandwell-beingourownhappinessiswhollydependent,andthenforthemany,unknowntous,towhosedestiniesweareboundbythetiesofsympathy.AhundredtimeseverydayIremindmyselfthatmyinnerandouterlifearebasedonthelaborsofothermen,livinganddead,andthatImustexertmyselfinordertogiveinthesamemeasureasIhavereceivedandamstillreceiving.IamstronglydrawntoafrugallifeandamoftenoppressivelyawarethatIamengrossinganundueamountofthelaborofmyfellow-men.Iregardclassdistinctionsasunjustifiedand,inthelastresort,basedonforce.Ialsobelievethatasimpleandunassuminglifeisgoodforeverybody,physicallyandmentally.我們這些肉體凡胎是多么奇怪?。∶總€(gè)人來到這個(gè)世上都只作短暫停留，究竟為了什么目的卻無從知曉，雖然有時(shí)覺得自己好像有所感悟。但是，無需深入思考，僅從日常生活就可明白，人是為他人而存在的一一首先是為這樣一些人：他們的歡笑、健康和福祉與我們的幸福息息相關(guān)；其次是為那些為數(shù)眾多的陌生人，因?yàn)橥樗麄?，使得我們與他們的命運(yùn)聯(lián)系在了一起。每一天，我都上百次地提醒自己，我的精神和物質(zhì)生活都是建立在他人（包括生者和死者）的勞動(dòng)基礎(chǔ)上，對(duì)于我已經(jīng)得到和正在得到的一切，我必須盡力給以相同程度的回報(bào)。我深深向往一種儉樸的生活，由于經(jīng)常意識(shí)到自己占用了同胞太多的勞動(dòng)而心有不安。我認(rèn)為階級(jí)區(qū)分是不正當(dāng)?shù)?，其最終的達(dá)成方式常常訴諸暴力。我還認(rèn)為，無論是在身體上還是心理上，過一種簡單而不鋪張浪費(fèi)的生活對(duì)每個(gè)人都有好處。Idonotatallbelieveinhumanfreedominthephilosophicalsense.Everybodyactsnotonlyunderexternalcompulsionbutalsoinaccordancewithinnernecessity.Schopenhauer'ssaying,that“Amancandowhathewants,butnotwantwhathewants,”hasbeenaveryrealinspirationtomesincemyyouth;ithasbeenacontinualconsolationinthefaceoflife'shardships,myownandothers’,andanunfailingwell-springoftolerance.Thisrealizationmercifullymitigatestheeasilyparalyzingsenseofresponsibilityandpreventsusfromtakingourselvesandotherpeoplealltooseriously;itisconducivetoaviewoflifewhich,inparticular,giveshumoritsdue.我完全不相信哲學(xué)意義上的人的自由。每個(gè)人的行為不僅受外在力量的約束，還要與內(nèi)在需求協(xié)調(diào)一致。叔本華說：“人可以任意而為，卻不能心想事成?！边@句話從我年輕時(shí)起就一直深深地啟發(fā)著我。在面對(duì)生活的艱辛?xí)r一一無論是我自己還是他人的艱辛，這句話總能不斷地給我安慰，成為永不枯竭的忍耐的源泉。這一認(rèn)識(shí)能夠仁慈地緩和那份令人幾欲崩潰的責(zé)任感，并防止我們太把自己或者他人當(dāng)回事，還有助于形成一種尤其幽默的人生觀。Toinquireafterthemeaningorobjectofone'sownexistenceorthatofallcreatureshasalwaysseemedtomeabsurdfromanobjectivepointofview.Andyeteverybodyhascertainidealswhichdeterminethedirectionofhisendeavorsandhisjudgments.InthissenseIhaveneverlookeduponeaseandhappinessasendsinthemselves—thisethicalbasisIcalltheidealofapigsty.Theidealswhichhavelightedmyway,andtimeaftertimehavegivenmneewcouragetofacelifecheerfully,havebeenKindness,Beauty,andTruth.Withoutthesenseofkinshipwithmenoflikemind,withouttheoccupationwiththeobjectiveworld,theeternallyunattainableinthefieldofartandscientificendeavors,lifewouldhaveseemedtomeempty.Thetriteobjectsofhumanefforts—possessions,outwardsuccess,luxury—havealwaysseemedtomecontemptible.客觀地說，探求自己或者其他所有生命存在的意義或者目標(biāo)，我一直都認(rèn)為是荒唐之舉。然而，每個(gè)人多少都有自己的理想，決定著他的奮斗目標(biāo)和他對(duì)事情的看法。從這個(gè)意義上說，我從來都不會(huì)把安逸和幸福看作終極目標(biāo)一一我將這種倫理道德的基礎(chǔ)稱之為“豬圈理想”。一直以來，是對(duì)真、善、美的追求照亮了我的道路，一次又一次給我以新的勇氣，讓我愉快地面對(duì)生活。如果沒有對(duì)志同道合者的那種親近感，如果沒有對(duì)客觀世界一一那個(gè)藝術(shù)和科學(xué)研究永遠(yuǎn)也無法窮極的世界一一的孜孜以求，生命對(duì)我來說就是一場(chǎng)空。那些向來為世人競(jìng)相追求的目標(biāo)一一財(cái)產(chǎn)、奢華和外在的成功一一我對(duì)此不屑一顧。Mypassionatesenseofsocialjusticeandsocialresponsibilityhasalwayscontrastedoddlywithmypronouncedlackofneedfordirectcontactwithotherhumanbeingsandhumancommunities.Iamtrulya “l(fā)onetraveler”andhaveneverbelongedtomycountry,myhome,myfriend,orevenmyimmediatefamily,withmywholeheart;inthefaceofalltheseties, Ihaveneverlostasenseofdistanceandaneedforsolitude-feelingswhichincreasewiththeyears.Onebecomessharplyaware,butwithoutregret,ofthelimitsofmutualunderstandingandconsonancewithotherpeople.Nodoubt,suchapersonlosessomeofhisinnocenceandunconcern;ontheotherhand,heislargelyindependent,oftheopinions,habits,andjudgmentsofhisfellowsandavoidsthetemptationtobuildhisinnerequilibriumuponsuchinsecurefoundations.一方面，我有著強(qiáng)烈的社會(huì)正義感和社會(huì)責(zé)任感，另一方面，我的內(nèi)心又明顯沒有與他人和社會(huì)直接接觸的需求，二者形成了一個(gè)奇怪的對(duì)比。我確實(shí)是一個(gè)“孤獨(dú)的旅者”，我的心從未完全地屬于過我的祖國、我的家庭、我的朋友，甚至我最親近的家人。在面對(duì)所有這些羈絆時(shí)，我從來沒有失去過距離感，也沒有擺脫掉孤獨(dú)感一一這種感覺隨著年歲的增長還在增加。一個(gè)人開始強(qiáng)烈地意識(shí)到人與人之間的相互理解與和諧一致是有限度的，但卻并不為此遺憾時(shí)，此人毫無疑問已經(jīng)失去了部分天真無邪、無憂無慮的童心，但另一方面，他也在很大程度上獲得了獨(dú)立，不再受他人觀點(diǎn)、習(xí)慣和判斷的影響，同時(shí)也能避免內(nèi)心那種要將平衡建立在這種不可靠的基礎(chǔ)之上的強(qiáng)烈愿望。Themostbeautifulexperiencewecanhaveisthemysterious.Itisthefundamentalemotionwhichstandsatthecradleoftrueartandtruescience. Whoeverdoesnotknowitandcannolongerwonder,nolongermarvel,isasgoodasdead,andhiseyesaredimmed.Itwastheexperienceofmystery—evenifmixedwithfear—thatengenderedreligion.Aknowledgeoftheexistenceofsomethingwecannotpenetrate,ourperceptionsoftheprofoundestreasonandthemostradiantbeauty,whichonlyintheirmostprimitiveformsareaccessibletoourminds—itisthisknowledgeandthisemotionthatconstitutetruereligiosity;inthissense,andinthisalone,Iamadeeplyreligiousman.IcannotconceiveofaGodwhorewardsandpunisheshiscreatures,orhasawillofthekindthatweexperience inourselves. Neither canI nor wouldIwanttoconceive ofanindividualthat surviveshis physical death; let feeblesouls,fromfear orabsurdegoism,cherishsuchthoughts.Iamsatisfiedwiththemysteryoftheeternityoflifeandwiththeawarenessandaglimpseofthemarvelousstructureoftheexistingworld,togetherwiththedevotedstrivingtocomprehendaportion,beiteversotiny,oftheReasonthatmanifestsitselfinnature.人類所能享有的最美妙的體驗(yàn)就是神秘感，這是真正的科學(xué)與藝術(shù)的根源中最基礎(chǔ)的情感。無論是誰，如果沒有感受過它的魅力，如果不再感到好奇，不再發(fā)出驚嘆，他就無異于行尸走肉，瞎眼盲心。正是這種神秘的體驗(yàn)一一即使夾雜著恐懼一一促進(jìn)了宗教的產(chǎn)生。我們知道有某種事物的存在我們無法參透，我們對(duì)最深刻的理性與最絢麗的美的感知，只有在它們以最原始的形式出現(xiàn)時(shí)才能有所理解一一正是這種認(rèn)知和情感構(gòu)成了真正的宗教信仰。在這種意義上，也只有在這種意義上，我是一個(gè)篤信宗教的人。我無法臆想出一個(gè)對(duì)自己創(chuàng)造出來的生命加以獎(jiǎng)賞和懲罰的上帝，也無法想象他會(huì)擁有我們自身所擁有的意志。我無法也不愿想象一個(gè)人在肉體死去之后仍然可以活著。讓那些脆弱的靈魂，出于恐懼或者可笑的私利，去擁抱這種想法吧。我滿足于對(duì)生命的永恒保持神秘感，滿足于對(duì)現(xiàn)存世界神奇結(jié)構(gòu)的粗淺感知和匆匆一瞥，也滿足于通過不懈的努力，對(duì)自然本身顯露出的一部分“道”進(jìn)行理解，哪怕只是極其微小的一部分。熱愛生活LoveYourLifeByHenryDavidThoreauHowevermeanyourlifeis,meetitandliveit;donotshunitandcallithardnames.Itisnotsobadasyouare.Itlookspoorestwhenyouarerichest.Thefault-finderwillfindfaultsinparadise.Loveyourlife,poorasitis.Youmayperhapshavesomepleasant,thrilling,glorioushours,eveninapoorhouse.Thesettingsunisreflectedfromthewindowsofthealmshouseasbrightlyasfromtherichman'sabode;thesnowmeltsbeforeitsdoorasearlyinthespring.Idonotseebutaquietmindmayliveascontentedlythere,andhaveascheeringthoughts,asinapalace.Thetown'spoorseemtomeoftentolivethemostindependentlivesofany.Maybetheyaresimplygreatenoughtoreceivewithoutmisgiving.Mostthinkthattheyareabovebeingsupportedbythetown;butitoftenhappensthattheyarenotabovesupportingthemselvesbydishonestmeans,whichshouldbemoredisreputable.Cultivatepovertylikeagardenherb,likesage.Donottroubleyourselfmuchtogetnewthings,whetherclothesorfriends.Turnthold;returntothem.Thingsdonotchange;wechange.Sellyourclothesandkeepyourthoughts.不論你的生活如何卑賤，你要面對(duì)它生活，不要躲避它，更別用惡言咒罵它。它不像你那樣壞。你最富有的時(shí)候，倒是看似最窮。愛找缺點(diǎn)的人就是到天堂里也能找到缺點(diǎn)。你要愛你的生活，盡管它貧窮。甚至在一個(gè)濟(jì)貧院里，你也還有愉快、高興、光榮的時(shí)候。夕陽反射在濟(jì)貧院的窗上，像身在富戶人家窗上一樣光亮；在那門前，積雪同在早春融化。我只看到，一個(gè)從容的人，在哪里也像在皇宮中一樣，生活得心滿意足而富有愉快的思想。城鎮(zhèn)中的窮人，我看，倒往往是過著最獨(dú)立不羈的生活。也許因?yàn)樗麄兒軅ゴ螅允苤疅o愧。大多數(shù)人以為他們是超然的，不靠城鎮(zhèn)來支援他們；可是事實(shí)上他們是往往利用了不正當(dāng)?shù)氖侄蝸韺?duì)付生活，他們是毫不超脫的，毋寧是不體面的。視貧窮如園中之花而像圣人一樣耕植它吧！不要找新的花樣，無論是新的朋友或新的衣服，來麻煩你自己。找舊的，回到那里去。萬物不變，是我們?cè)谧?。你的衣服可以賣掉，但要保留你的思想。我的家庭信條TheRoadtoHappinessByBertrandRussellItisacommonplaceamongmoraliststhatyoucannotgethappinessbypursuingit.Thisisonlytrueifyoupursueitunwisely.GamblersatMonteCarloarepursuingmoney,andmostofthemloseitinstead,butthereareotherwaysofpursuingmoney,whichoftensucceed.Soitiswithhappiness.Ifyoupursueitbymeansofdrink,youareforgettingthehang-over.Epicuruspursueditbylivingonlyincongenialsocietyandeatingonlydrybread,supplementedbyalittlecheeseonfeastdays.Hismethodprovedsuccessfulinhiscase,buthewasavaletudinarian,andmostpeoplewouldneedsomethingmorevigorous.Formostpeople,thepursuitofhappiness,unlesssupplementedinvariousways,istooabstractandtheoreticaltobeadequateasapersonalruleoflife.ButIthinkthatwhateverpersonalruleoflifeyoumaychooseitshouldnot,exceptingrareandheroiccases,beincompatiblewithhappiness.幸福之道道德家們常說：幸?？孔非笫堑貌坏降摹Ｖ挥杏貌幻髦堑姆绞饺プ非蟛攀沁@樣。蒙特卡洛城的賭徒們追求金錢，但多數(shù)人卻把錢輸?shù)袅?，而另外一些追求金錢的辦法卻常常成功。追求幸福也是一樣。如果你通過暢飲來追求幸福，那你就忘記了酒醉后的不適。埃畢丘魯斯追求幸福的辦法是只和志趣相投的人一起生活，只吃不涂黃油的面包，節(jié)日才加一點(diǎn)奶酪。他的辦法對(duì)他來說是成功的，但他是個(gè)體弱多病的人，而多數(shù)人需要的是精力充沛。就多數(shù)人來說，除非你有別的補(bǔ)充辦法，這樣追求快樂就過于抽象和脫離實(shí)際，不宜作為個(gè)人的生活準(zhǔn)則。不過，我覺得無論你選擇什么樣的生活準(zhǔn)則，除了那些罕見的和英雄人物的例子外，都應(yīng)該是和幸福相容的。Thereareagreatmanypeoplewhohaveallthematerialconditionsofhappiness,i.e.healthandasufficientincome,andwho,nevertheless,areprofoundlyunhappy.Insuchcasesitwouldseemasifthefaultmustliewithawrongtheoryastohowtolive.Inonesense,wemaysaythatanytheoryastohowtoliveiswrong.Weimagineourselvesmoredifferentfromtheanimalsthanweare.Animalsliveonimpulse,andarehappyaslongasexternalconditionsarefavorable.Ifyouhaveacatitwillenjoylifeifithasfoodandwarmthandopportunitiesforanoccasionalnightonthetiles.Yourneedsaremorecomplexthanthoseofyourcat,buttheystillhavetheirbasisininstinct.Incivilizedsocieties,especiallyinEnglish-speakingsocieties,thisistooapttobeforgotten.Peopleproposetothemselvessomeoneparamountobjective,andrestrainallimpulses thatdo not ministertoit.Abusinessmanmaybesoanxious to growrich that tothis end hesacrificeshealthandprivateaffections.When at lasthe hasbecomerich,nopleasureremainstohimexceptharryingotherpeoplebyexhortationstoimitatehisnobleexample.Manyrichladies,althoughnaturehasnotendowedthemwithanyspontaneouspleasureinliteratureorart,decidetobethoughtcultured,andspendboringhourslearningtherightthingtosayaboutfashionablenewbooksthatarewrittentogivedelight,nottoaffordopportunitiesfordustysnobbism.很多人擁有獲得幸福的全部物質(zhì)條件，即健康的身體和豐足的收入，可是他們非常不快樂。就這種情況來說，似乎問題處在生活理論的錯(cuò)誤上。從某種意義上講，我們可以說任何關(guān)于生活的理論都是不正確的。我們和動(dòng)物的區(qū)別并沒有我們想象的那么大。動(dòng)物是憑沖動(dòng)生活的，只要客觀條件有利，它們就會(huì)快樂。如果你有一只貓，它只要有東西吃，感到暖和，偶爾晚上得到機(jī)會(huì)去尋歡，它就會(huì)很快活。你的需要比你的貓要復(fù)雜一些，但還是以本能為基礎(chǔ)的。在文明社會(huì)中，特別是在講英語的社會(huì)中，這一點(diǎn)很容易被忘卻。人們給自己定下一個(gè)最高的目標(biāo)，對(duì)一切不利于實(shí)現(xiàn)這一目標(biāo)的沖動(dòng)都加以克制。生意人可能因?yàn)榍型l(fā)財(cái)以致不惜犧牲健康和愛情。等他終于發(fā)了財(cái)，他除了苦苦勸人效法他的好榜樣而攪得別人心煩外，并沒有得到快樂。很多有錢的貴婦人，盡管自然并未賦予她們?nèi)魏涡蕾p文學(xué)或藝術(shù)的興趣，卻決意要使別人認(rèn)為她們是有教養(yǎng)的，于是他們花費(fèi)很多煩人的時(shí)間學(xué)習(xí)怎樣談?wù)撃切┝餍械男聲?。這些書寫出來是要給人以樂趣的，而不是要給人以附庸風(fēng)雅的機(jī)會(huì)的。Ifyoulookaroundatthemenandwomenwhomyoucancallhappy,youwillseethattheyallhavecertainthingsincommon.Themostimportantofthesethingsisanactivitywhichatmostgraduallybuildsupsomethingthatyouaregladtoseecomingintoexistence.Womenwhotakeaninstinctivepleasureintheirchildrencangetthiskindofsatisfactionoutofbringingupafamily.Artistsandauthorsandmenofsciencegethappinessinthiswayiftheirownworkseemsgoodtothem.Buttherearemanyhumblerformsofthesamekindofpleasure.Manymenwhospendtheirworkinglifeinthecitydevotetheirweekendstovoluntaryandunremuneratedtoilintheirgardens,andwhenthespringcomes,theyexperienceallthejoysofhavingcreatedbeauty.只要你觀察一下周圍那些你可稱之為幸福的男男女女，就會(huì)看出他們都有某些共同之處。在這些共同之處中有一點(diǎn)是最重要的：那就是活動(dòng)本身，它在大多數(shù)情況下本身就很有趣，而且可逐漸的使你的愿望得以實(shí)現(xiàn)。生性喜愛孩子的婦女，能夠從撫養(yǎng)子女中得到這種滿足。藝術(shù)家、作家和科學(xué)家如果對(duì)自己的工作感到滿意，也能以同樣的方式得到快樂。不過，還有很多是較低層次的快樂。許多在城里工作的人到了周末自愿地在自家的庭院里做無償?shù)膭趧?dòng)，春天來時(shí)，他們就可盡情享受自己創(chuàng)造的美景帶來的快樂。Thewholesubjectofhappinesshas,inmyopinion,beentreatedtoosolemnly.Ithadbeenthoughtthatmancannotbehappywithoutatheoryoflifeorareligion.Perhapsthosewhohavebeenrenderedunhappybyabadtheorymayneedabettertheorytohelpthemtorecovery,justasyoumayneedatonicwhenyouhavebeenill.Butwhenthingsarenormalamanshouldbehealthywithoutatonicandhappywithoutatheory.ItisthesimplethingsthatreallymatteIrf.amandelightsinhiswifeandchildren,hassuccessinwork,andfindspleasureinthealternationofdayandnight,springandautumn,hewillbehappywhateverhisphilosophymaybe.If,ontheotherhand,hefindshiswifefateful,hischildren'snoiseunendurable,andtheofficeanightmare;ifinthedaytimehelongsfornight,andatnightsighsforthelightofday,thenwhatheneedsisnotanewphilosophybutanewregimen—adifferentdiet,ormoreexercise,orwhatnot.在我看來，整個(gè)關(guān)于快樂的話題一向都被太嚴(yán)肅的對(duì)待過了。過去一直有這樣的看法：如果沒有一種生活的理論或者宗教信仰，人是不可能幸福的。也許那些由于理論不好才導(dǎo)致不快樂的人需要一種較好的理論幫助他們重新快活起來，就像你生過病需要吃補(bǔ)藥一樣。但是，正常情況下，一個(gè)人不吃補(bǔ)藥也應(yīng)當(dāng)是健康的；沒有理論也應(yīng)當(dāng)是幸福的。真正有關(guān)系的是一些簡單的事情。如果一個(gè)男人喜愛他的妻子兒女，事業(yè)有成，而且無論白天黑夜，春去秋來，總是感到高興，那么不管他的理論如何，都會(huì)是快樂的。反之，如果他討厭自己的妻子，受不了孩子們的吵鬧，而且害怕上班；如果他白天盼望夜晚，而到了晚上又巴望著天明，那么，他所需要的就不是一種新的理論，而是一種新的生活一一改變飲食習(xí)慣，多鍛煉身體等等。Manisananimal,andhishappinessdependsohnisphysiologymorethanhelikestothink.Thisisahumbleconclusion,butIcannotmakemyselfdisbelieveit.Unhappybusinessmen,Iamconvinced,wouldincreasetheirhappinessmorebywalkingsixmileseverydaythanbyanyconceivablechangeofphilosophy.人是動(dòng)物，他的幸福更多的時(shí)候取決于其生理狀況而非思想狀況。這是一個(gè)很庸俗的結(jié)論，然而我無法使自己懷疑它。我確信，不幸福的商人與其找到新的理論來使自己幸福，還不如每天步行六英里更見效。工作、勞作和娛樂ByWystanHughAudenSofarasIknow,MissHannahArendtwasthefirstpersontodefinetheessentialdifferencebetweenworkandlabor.Tobehappy,amanmustfeel,firstly,freeand,secondly,important.Hecannotbereallyhappyifheiscompelledbysocietytodowhathedoesnotenjoydoing,orifwhatheenjoysdoingisignoredbysocietyasofnovalueorimportance.Inasocietywhereslaveryinthestrictsensehasbeenabolished,thesignthatwhatamandoesisofsocialvalueisthatheispaidmoneytodoit,butalaborertodaycanrightlybecalledawageslave.Amanisalaborerifthejobsocietyoffershimisofnointeresttohimselfbutheiscompelledtotakeitbythenecessityofearningalivingandsupportinghisfamily.據(jù)我所知，漢納?阿倫特小姐是第一個(gè)給予工作和勞作之間本質(zhì)區(qū)別的人。一個(gè)人要高興，首先要感到自由，其次是感到重要。如果他被社會(huì)強(qiáng)迫做他不愿做的事，或者他喜歡做的事被社會(huì)忽視，被認(rèn)為無價(jià)值和不重要，他就不會(huì)真正高興。在一個(gè)從嚴(yán)格意義上來說奴隸制已被廢除的社會(huì)里，一個(gè)人所做的事情具有社會(huì)價(jià)值的樗是他的工作得到了報(bào)酬。但今天的勞動(dòng)者可以恰當(dāng)?shù)胤Q為薪金的奴隸。如果他對(duì)社會(huì)提供給他的工作不感興趣，但出于謀生和養(yǎng)家而被迫接受，這個(gè)人就稱為勞作者。Theantithesistolaborisplay.Whenweplayagame,weenjoywhatwearedoing,otherwiseweshouldnotplayit,butitisapurelyprivateactivity;societycouldnotcarelesswhetherweplayitornot,與勞作相對(duì)的是玩，當(dāng)玩耍時(shí)我們?cè)谙硎?，否則是不會(huì)去玩的，不過這純粹是私人活動(dòng)，社會(huì)對(duì)你玩或不玩是極不關(guān)心的。Betweenlaborandplaystandswork.Amanisaworkerifheispersonallyinterestedinthejobwhichsocietypayshimtodo;whatfromthepointofviewofsocietyisnecessarylaborisfromhisownpointofviewvoluntaryplay.Whetherajobistobeclassifiedaslabororworkdepends,notonthejobitself,butonthetastesoftheindividualwhoundertakesit.Thedifferencedoesnot,forexample,coincidewiththedifferencebetweenamanualandmentaljob;agardeneroracobblermaybeaworker,abankclerkalaborer.Whichamaniscanbeseenfromhisattitudetowardleisure.Toaworker,leisuremeanssimplythehoursheneedstorelaxandrestinordertoworkefficiently.Heisthereforemorelikelytotaketoolittleleisurethantoomuch;workersdieofcoronariesandforgettheirwives'birthdays.Tothelaborer,ontheotherhand,leisuremeansfreedomfromcompulsion,sothatitisnaturalforhimtoimaginethatthefewerhourshehastospendlaboring,andthemorehoursheisfreetoplay,thebetter.處于勞作和玩之間的是工作。如果一個(gè)人對(duì)社會(huì)付酬給他的工作感興趣的話，他就是工作者；從社會(huì)的觀點(diǎn)看，工作是必要的勞作也是個(gè)人心目中自愿的玩。例如：這個(gè)區(qū)別不同于體力勞動(dòng)和腦力勞動(dòng)之間的區(qū)別；一個(gè)園藝工人或一個(gè)補(bǔ)鞋匠可能是工作者，一個(gè)銀行職員可能是勞作者。一個(gè)人屬于哪一種可以從他對(duì)休閑的態(tài)度看出來。對(duì)于工作者來說，休閑只是他為了有效地工作而放松和休息的時(shí)間，所以他可能少休息而不是多休閑。工作者可能致于冠狀動(dòng)脈血栓癥，忘記妻子的生日。反之，對(duì)于勞作者來說，休閑意味著從強(qiáng)迫中的擺脫，因此他們會(huì)很自然地想花在工作上的時(shí)間越少，自由自在玩的時(shí)間越多就越好。Whatpercentageofthepopulationinamoderntechnologicalsocietyare,likemyself,inthefortunatepositionofbeingworkers?Ataguesswouldsaysixteenpercent,andIdonotthinkthatfigureislikelytogetbiggerinthefuture.像我這樣，幸運(yùn)地成為工作者的人現(xiàn)代技術(shù)社會(huì)里占多大比例呢？我猜測(cè)為60%并且我認(rèn)為這個(gè)數(shù)字將來不可能變大。Technologyandthedivisionoflaborhavedonetwothings:byeliminatinginmanyfieldstheneedforspecialstrengthorskill,theyhavemadeaverylargenumberofpaidoccupationswhichformerlywereenjoyableworkintoboringlabor,andbyincreasingproductivitytheyhavereducedthenumberofnecessarylaboringhours.Itisalreadypossibletoimagineasocietyinwhichthemajorityofthepopulation,thatistosay,itslaborers,willhavealmostasmuchleisureasinear5liertimeswasenjoyedbythearistocracy.Whenonerecallshowaristocraciesinthepastactuallybehaved,theprospectisnotcheerful.Indeed,theproblemofdealingwithboredommaybeevenmoredifficultforsuchafuturemasssocietythanitwasforaristocracies.Thelatter,forexample,ritualizedtheirtime;therewasaseasontoshootgrouse,aseasontospendintown,etc.Themassesaremorelikelytoreplaceanunchangingritualbyfashionwhichitwillbeintheeconomicinterestofcertainpeopletochangeasoftenaspossible.Again,themassescannotgoinforhunting,forverysoontherewouldbenoanimalslefttohunt.Forotheraristocraticamusementslikegambling,dueling,andwarfare,itmaybeonlytooeasytofindequivalentsindangerousdriving,drug-taking,andsenselessactsofviolence.Workersseldomcommitactsofviolence,becausetheycanputtheiraggressionintotheirwork,beitphysicalliketheworkofasmith,ormentalliketheworkofascientistoranartist.Theroleofaggressionintotheirwork,beitphysicalliketheworkofasmith,ormentalliketheworkofascientistoranartist.Theroleofaggressioninmentalworkisaptlyexpressedbythephrase"gettingone,steethintoaproblem."技術(shù)和勞動(dòng)分工已產(chǎn)生了兩點(diǎn)影響：通過在許多領(lǐng)域里減少對(duì)特殊力量和技巧的需求，它們使大量曾經(jīng)愉快的有償勞動(dòng)變成了使人厭煩的工作，通過提高提高生產(chǎn)率減少了一些必要的勞動(dòng)時(shí)間。已經(jīng)有可能去設(shè)想這樣一個(gè)社會(huì)：大多數(shù)人，即勞作者，將擁有幾乎與早期貴州所享有的一樣多的休閑。當(dāng)一個(gè)人回憶過去貴族的所作所為，前景就不會(huì)樂觀了。的確對(duì)于這樣一個(gè)未來群眾社會(huì)，應(yīng)付無聊的問題比起來貴族們可能更困難。例如：后者使他們的時(shí)間儀式化，有射獵松雞的季節(jié)、有鎮(zhèn)上度日的季節(jié)等。群眾更可能用時(shí)尚取代千篇一律的程式，而盡可能經(jīng)常地改變時(shí)尚也符合某些人的經(jīng)濟(jì)利益。同樣，群眾也不能都有打獵的愛好，因?yàn)楹芸炀蜁?huì)沒有動(dòng)物可供射獵。對(duì)于其他貴族娛樂活動(dòng)，像賭博、決斗和戰(zhàn)爭(zhēng)，可能很容易在危險(xiǎn)駕駛、吸毒和愚蠢的暴力行為中找到等價(jià)物。工作者很少有暴力行為，因?yàn)樗麄兡馨堰M(jìn)取心放在他們的工作上，不管是鐵匠從事的體力勞動(dòng)，還是科學(xué)家或藝術(shù)家從事的腦力勞動(dòng)?！ò蜒赖侥硞€(gè)問題中〃這條習(xí)語很貼切地表示出進(jìn)取心在智力工作中的作用。第二章從一粒沙看世界ToSeeaWorldinaGrainofSandToseeaworldinagrainofsand,Andaheaveninawildflower,Holdinfinityinthepalmofyourhand,Andeternityinanhour. WilliamBlakeTwoTruthstoLivebyByAlexanderM.SchindlerTheartoflivingistoknowwhentoholdfastandwhentoletgo.Forlifeisaparadox:itenjoinsustoclingtoitsmanygiftsevenwhileitordainstheireventualrelinquishment.Therabbisofoldputitthisway:"Amancomestothisworldwithhisfistclenched,butwhenhedies,hishandisope'n.Surelyweoughttoholdfasttolife,foritiswondrous,andfullofabeautythatbreaksthrougkeryporeofGod'sownearth.Weknowthatthisisso,butalltoooftenwerecognizethistruthonlyinourbackwardglancewhenwerememberwhatitwasandthensuddenlyrealizethatitisnomore.Werememberabeautythatfaded,alovethatwaned.Butwerememberwithfargreaterpainthatwedidnotseethatbeautywhenitflowered,thatwefailedtorespondwithlovewhenitwastendered.Arecentexperiencere-taughtmethistruth.Iwashospitalizedfollowingasevereheartattackandhadbeeninintensivecareforseveraldays.Itwasnotapleasantplace.Onemorning,Ihadtohavesomeadditionaltests.Therequiredmachineswerelocatedinabuildingattheoppositeendofthehospital,soIhadtobewheeledacrossthecourtyardonagurney.Asweemergedfromourunit,thesunlighthitme.That'salltherewastmyexperience.Justthelightofthesun,andyethowbeautifulitwas—howwarming,howsparkling,howbrilliant!Ilookedtoseewhetheranyoneelserelishedthesun'sgoldenglow,buteveryonewashurryingtoandfro,mostwitheyesfixedontheground.ThenIrememberedhowoftenI,too,hadbeenindifferenttothegrandeurofeachday,toopreoccupiedwithpettyandsometimesevenmeanconcernstorespondtothesplendorofitall.Theinsightgleanedfromthatexperienceisreallyascommonplaceaswastheexperienceitselfbife'sgiftsareprecious-butwearetooheedlessofthem.Herethenisthefirstpoleoflife'sparadoxicaldemandsonus:Nevertoobusyforthewonderandtheaweoflife.Bereverentbeforeeachdawningday.Embracehour.Seizeeachgoldenminute.Holdfasttolife,butnotsofastthatyoucannotletgo.Thisisthesecondsideoflife'scoin,theoppositepoleofitsparadox:wemustacceptourlosses,andlearnhowtoletgo.第二章從一粒沙看世界:我鐘愛的水果MyFavoriteFruitByAlanAlexanderMilneOfthefruitsoftheyearIgivemyvotetotheorange.Inthefirstplaceitisaperennial—ifnotinactualfact,atleastinthegreengrocer'sshop.Onthedayswhendessertisanamegiventoahandfulofchocolatesandalittlepreservedginger,whenmacedoinedefruitsisthetitlebestowedonsomeraisinsandtwoprunes,thentheorange,howeversour,comesnoblytotherescue;andonthoseotherdaysofplentywhencherriesandstrawberriesriottogetheruponthetable,theorange,sweeterthanever,isstilltheretoholditsown.Breadandbutter,beefandmutton,eggsandbacon,arenotmorenecessarytoanorderedexistencethantheorange.Itiswellthatthecommonestfruitshouldbealsothebest.OfthevirtuesoftheorangeIhavenotroomfullytospeaIkt.haspropertiesofhealthgiving,asitcuresinfluenzaandestablishesthecomplexion.Itisclean,forwhoeverhandlesitonitswaytoyourtablebuthandlesitsoutercovering,itstopcoat,whichisleftinthehall.Itisround,andformsanexcellentsubstitutewiththeyoungforacricketball.Thepipscanbeflickedatyourenemies,andquiteasmallpieceofpeemlakesaslideforanoldgentleman.Butallthiswouldcountnothinghadnottheorangesuchdelightfulqualitiesoftaste.Idarenotletmyselfgouponthissubject.Iamaslavetoitssweetness.Yetwiththeorangewegoliveyearinandyearout.Thatspeakswellfortheorange.Thefactisthatthereisanhonestyabouttheorangewhichappealstoallofus.Ifitisgoingtobebad—forthebestofusarebadsometimes—itbeginstobebadfromtheoutside,notfromtheinside.Howmanyapearwhichpresentsabloomingfacetotheworldisrottenatthecore.Howmanyaninnocent-lookingappleisharboringaworminthebud