新世紀(jì)大學(xué)英語(yǔ)第三冊(cè)課文和翻譯

1WhatisFriendshipMicheleE.Doyle&MarkK.SmithWhenweapproachthenotionoffriendship,ourfirstproblemisthatthereisalackofsociallyacknowledgedcriteriaforwhatmakesapersonafriend.Inonesetting,wemaydescribesomeoneasafriend;inanother,thelabelmayseemlessappropriate.Therefore,peopletendtohaveaverythinunderstandingofwhatfriendshipreallymeans.Tohelpusunderstandwhatfriendshipreallymeans,weneedtoreviewsomeclassicalviewsoffriendship.OneclassicalviewoffriendshipisprovidedbyAristotle,thefamousancientGreekphilosopher.Aristotledistinguishesbetweenwhathebelievestobegenuinefriendshipsandtwootherforms:onebasedonmutualusefulness,theotheronpleasure.So,accordingtoAristotle,wemayfindthreekindsoffriendship:Friendshipbasedonutility.Utilityisanimpermanentthing:itchangesaccordingtocircumstances.Whenthegroundforfriendshipdisappears,thefriendshipalsobreaksup.Friendshipsofthiskindseemtooccurmostfrequentlybetweentheelderly,becauseattheiragewhattheywantisnotpleasurebututility.Friendshipsbasedonutilityarealsofrequentlyfound

amongthoseinmiddleorearlylifewhoarepursuingtheirownadvantage.Suchpersonsdonotspendmuchtimetogether,becausesometimestheydonotevenlikeoneanother,andthereforefeelnoneedofsuchanassociationunlesstheyaremutuallyuseful.Theytakepleasureineachother'scompanyonlyinsofarastheyhavehopesofadvantagefromit.Friendshipbasedonpleasure.Friendshipbetweentheyoungisthoughttobegroundedonpleasure,becausethelivesoftheyoungareregulatedbytheirfeelings,andtheirchiefinterestsareintheirownpleasureandtheopportunityofthemoment.Astheygrowup,however,theirtasteschangetoo,sothattheyarequicktomakeandtobreakfriendships.Thatiswhytheyfallinandoutoffriendshipquickly,changingtheirattitudeoften,evenwithinthesameday.Friendshipbasedongoodness.Perfectfriendshipisbasedongoodness.Onlythefriendshipofthosewhoaregood,andsimilarintheirgoodness,isperfect.Theconductofgoodmenisthesameorsimilar.Itisbetweengoodmenthatbothloveandfriendshiparechieflyfoundandinthehighestform.Suchfriendshipsarerareandtheyneedtimeandintimacy;forasthesayinggoes,truefriendsmustgothroughtrialsandtribulationstogether.Andnotwopersonscanaccepteachotherandbecomefriendsuntileachhasprovedtotheotherthatheisworthyoflove,andsowonhistrust.Thewishforfriendshipmaydeveloprapidly,buttruefriendshipdoesnot.

AnotherclassicalviewoffriendshipcanbefoundinthewritingsofCicero,anancientRomanstatesmanandorator.AccordingtoCicero,truefriendshipisonlypossiblebetweengoodmen.Hefurtherdefines"thegood"as"thosewhoseactionsandlivesleavenoquestionastotheirhonor,purity,equity,andliberality;whoarefreefromgreed,lust,andviolence;andwhohavethecourageoftheirconvictions."Thefriendshipbetweengoodmen,basedonvirtue,doesoffermaterialbenefits,butitdoesnotseekthem.Allhumanbeingsarebondedtogetherinacommunityofsharedreason.Therefore,infriendshipsandrelationships,thosewhopossessanysuperioritymustregardthemselvesasequalsofthosewhoarelessfortunate.Itisvirtuethatcreatesandpreservestruefriendship.Thus,wemayseethatthetraditionalideaoffriendshipismadeupofthreecomponents:Friendsmustenjoyeachother'scompany;theymustbeusefultooneanother;andtheymustshareacommitmenttothegood.Accordingtotheclassicalviews,virtuousfriendsareboundtogether,astheyrecognizeeachother'smoralexcellence.Toperceiveafriend,therefore,istoperceiveoneself;andtoknowafriendistoknowoneself.Eachcanbesaidtoprovideamirrorinwhichtheothermayseehimself.Throughnetworksofsuchvirtuousfriends,wecandevelopasharedideaofthegoodandpursueittogether.Friendshipofthiskindispermanent,becauseinitareunitedalltheattributesthatfriends

oughttopossess.友誼的真諦米歇爾·E·多伊爾馬克·K·史密斯我們探討友誼這個(gè)概念時(shí)，遇到的第一個(gè)問題是，沒有社會(huì)公認(rèn)的擇友標(biāo)準(zhǔn)。在某一情境下，我們會(huì)把某個(gè)人稱為朋友；然而，情境一旦變遷，朋友這個(gè)稱呼就顯得沒那么貼切了。因此，人們對(duì)友誼的真諦的理解往往是非常膚淺的。為了幫助我們理解友誼的真正含義，我們需要回顧有關(guān)友誼的幾種傳統(tǒng)的看法。一種傳統(tǒng)的友誼觀在古希臘著名的哲學(xué)家亞里士多德的著作里得以闡述。他將自己心目中真正的友誼同另外兩種友誼截然分開。這兩種友誼分別是：基于互利的友誼；基于愉悅的友誼。因此，根據(jù)亞里士多德的觀點(diǎn)，我們可以將友誼分為三類：|建立在功利之上的友誼。|功利并非永恒，它依照環(huán)境而變化。友誼的根基一旦消失，友誼也隨之破滅。這類友誼似乎在老人之間最為常見，因?yàn)樯狭四昙o(jì)的人需要的不是愉悅而是實(shí)用?；诠挠颜x也同樣存在于追逐個(gè)人利益的中年人和青年人中。這些人不會(huì)在一起消磨時(shí)光，因?yàn)樗麄冇袝r(shí)甚至不喜歡對(duì)方，因而覺得除非可以互相利用，否則沒有交往的必要。只有當(dāng)他們認(rèn)為彼此有希望相互利用的時(shí)候，才會(huì)樂于呆在一起。|建立在愉悅之上的友誼。|年輕人之間的友誼常被看作是建立在愉悅基礎(chǔ)之上的，因?yàn)槟贻p人的生活受感情支配，他們感興趣的主要是自己的快樂和眼前的重要機(jī)會(huì)。然而，他們的情趣隨著自己日漸成長(zhǎng)也會(huì)變化，他們交友容易，分手

也干脆。年輕人的態(tài)度變化無(wú)常，甚至一日數(shù)變，難怪他們的友誼總是迅速地開始，又匆匆地結(jié)束。|建立在美德之上的友誼。|完美無(wú)瑕的友誼立足于美德。只有那些品德高尚而且擁有相似美德的人之間建立的友誼才是最完美的。品行高尚的人，其行為是相同的，或者是類似的。愛和友誼多半在品行高尚的人之間發(fā)生，而且以最高雅的形式出現(xiàn)。這種友誼是罕見的，需要時(shí)間，需要交往。常言道，真正的朋友必須同甘共苦，歷經(jīng)風(fēng)雨。只有當(dāng)兩個(gè)人互相證明自己值得愛并獲得對(duì)方的信任之后，彼此方能接受對(duì)方為朋友。交友的意愿可能倏忽而至，但真正的友誼卻要慢慢培養(yǎng)。另一種傳統(tǒng)的友誼觀可以在古羅馬政治家、演說家西塞羅的著作里找到。西塞羅認(rèn)為，真正的友誼只能在好人之間發(fā)生。他進(jìn)而將“好人”定義為“那些行為和生活無(wú)損于自己的榮譽(yù)、純潔、公平和開明的人；那些擺脫了貪婪、欲念和暴力的人；那些敢于依照自己的信念說話和做事的人?！焙萌酥g建立的這種友誼立足于美德，它確實(shí)可以帶來物質(zhì)利益，但決不以追求物質(zhì)利益為目標(biāo)。人類生活在以共同的理想為基礎(chǔ)的社會(huì)。因此，在處理朋友關(guān)系和其他人際關(guān)系時(shí)，優(yōu)越于他人的人必須平等地對(duì)待那些沒那么幸運(yùn)的人。美德創(chuàng)造友誼，美德使友誼之樹常青。我們由此可以看出，傳統(tǒng)的友誼觀由三個(gè)要素構(gòu)成：朋友以相伴為樂；朋友必須彼此受益；彼此都有志于崇高的事業(yè)。這些傳統(tǒng)的友誼觀告訴我們，兩個(gè)品德高尚的朋友是永不分離的，因?yàn)楸舜苏J(rèn)同對(duì)方的高尚品德。因此，認(rèn)識(shí)朋友就是認(rèn)識(shí)自我，了解朋友就是了解自我?？梢哉f朋友就好比是一面鏡子，每個(gè)人都可以從朋友身上看清自己。置身于品德高尚的朋友之中，我們會(huì)對(duì)美德達(dá)成共

識(shí)，共同為之不遺余力。這樣的友誼是永恒的，因?yàn)榕笥褢?yīng)該具備的一切品質(zhì)都凝結(jié)在這種友誼關(guān)系中。2HowDeepIsYourLove?MansiBhatiaLovetosomeislikeacloudTosomeasstrongassteelForsomeawayoflivingForsomeawaytofeelAndsomesayloveisholdingonAndsomesayletitgoAndsomesayloveiseverythingSomesaytheydon'tknow

Atsomestageortheotherinourlivesweexperienceanemotionwhichdefiesdefinition.It'safeelingthatcanonlybefeltandnotdescribed.Anoverwhelmingjoythatcomestogetherwithitsshareofsadness.Love.Giventhebusynatureofourlives,it'stobeappreciatedthatweevenfindthetimetoindulgeinmattersoftheheart.ButatthesametimeIwonderifweevenunderstanditstruedepth.Irememberhavingcountlesscrusheswhileinschool.Mymathteacher,ourneighbour'sson,mybestfriend'sbrotherandlotsofotherswhomIfanciedforthecolouroftheireyes,theshapeoftheirmoustachesorjustthewaytheywalked.Harmlesspuppylovesthatareasbriefassoapbubbles.Icanlaughaboutallthosesillyandadventurousthoughtsandactsnowbutatthattimenothingcouldbemoreseriousanaffairforme.Thencamethestageofrealrelationships.Beinginanallgirls'schoolIhardlyhadtheopportunitytointeractwithmembersoftheoppositegender.Socialsbetweenourschoolandtheboys'college,therefore,wouldbeawaitedanxiously.Thosethreehoursofunhesitantattentionbyagroupofwell-groomedyounggentlemenprovideduswithenoughcontenttotalkandfeelexcitedaboutforthenextfourweeks.Andeventhentherewasnorealneedofhavingaboyfriend.

Isomehowgrewupbelievingthatlovewouldhappenwhenithadto.Andsureenoughitdid.ItcameatanagewhenIhadacareer,along-termplanandamoreorlesssettledlife(andnowIamnotyet25!).Iwasmatureenoughtoenterarelationshipwhichdemandsalotofgiveandnotsomuchoftake.LovewasamagnificentbuildingIbuiltonthefoundationoffriendship.Ittooktimetoblossom.Ittookalotofunderstanding,loadsofsharingandcaring,andplentyofaffectiontobecomewhatitistoday.Anditmeantameetingofminds.YoumightsaythatIbelongtothetraditionalschoolofromance.Butinmyopinion,loveneedstobenurtured.Andithastobedistinguishedfromtheintensebutshort-livedloveorthepleasuresoftheflesh.Ourparents'generationwasfedlavishlywithideals.Itwasaneraofconstraints,restraints,respect,admiration,andplentyofromance.Thelongskirts,thequietandunpretentiouslooks,thecurledlonghair,thecalmness,theshyglance鈥?theseareallsofrequentlyremindfulofabygoneera.Anagewhenthedistancebetweenthesexessomehowmanagedtohelppreservetheholinessofloveandrelationships.Theyoungergeneration,withitsopennessandfadinglinesofproximity,hasjumpedonthebandwagonoflovewithsomuchhastethatitisdifficultforthemtodistinguishbetweenphysicalattractionandmentalcompatibilities.Whatwe

havebeenexposedtoviathemediahavefastpacedoursensibilitiessomuchthattakingthingsslowrequireseffortonourparts.Iamsorrytolearnaboutthekindofemotionalbaggageschoolkidsarecarryinginwhatarepurelyunemotionalrelationships.Somemightblamethecurrentstateofaffairsonpeerpressure.Buthasanyoneeverstoppedtofigureoutwherethispeerpressureoriginates?Doanyofustryandunderstandwhoisresponsibleforthisshift?Doesanyonebothertostudythestateofmindoftheteenagers?Themindsetofthisgenerationisalltooevidentinthewayithandlesitspersonallife.Therearemorerelationshipsbeingdistortedunderthepressuresoflustthaneverbefore.Thereismorefocusonphysicalbeautythanoninnercharm.Thereismoreofclosenessandlessofintimacy.Thereismoreofpassionandlessofemotion.Thereismoreofacquiringandlessofsharing.Thereismoreofopportunismandlessofselflessness.Inshort,thereismoreofMEandlessofUS.Wehavehardenedourselvessomuchinthiscompetitiveagethatwehaveforgottentheessenceofrelationships.There'smuchmoretobeingsomeone'sloverthangiftingthemredrosesandfifty-centcards.Whataboutgiftingourobjectofaffection,ourtime,ourcompany,oursupport,ourfriendship?What

aboutsettingprioritiesinourlivesandfocusingoneachwithsincerity?Whatabouttryingtobeself-sufficientemotionallybeforelettingourselvesloose?Whataboutgivingourselves,andothers,timeandspacetoforgerelationships?Whataboutworkingtowardsmeaningfulandlastingfriendships?Whatabouthonouringourcommitments?Whataboutchannelingourenergiesandemotionstowardsbuildinglifelongbondsratherthanwastingthemonseasonalrelationships?Wehavebutonelifeandwemustexperienceeverythingthatcanmakeusstronger.Truelovehappensonceinalifetime.Andweshouldnothavebecomesotiredbyourfrivolousactsthatwhenitcomeswearen'tabletoreceiveitwithopenarms.1|你的愛有多深|有人認(rèn)為愛如浮云有人認(rèn)為愛堅(jiān)強(qiáng)如鐵有人認(rèn)為愛是一種生活方式有人認(rèn)為愛是一種感覺有人說愛要執(zhí)著有人說愛不要約束有人說愛是生命的全部

有人說不知道愛為何物2在我們生命中的某個(gè)階段，我們會(huì)經(jīng)歷難以名狀的情感。這種情感只能體會(huì)，無(wú)法用語(yǔ)言描述。莫大的喜悅伴隨著絲絲的傷感一同降臨，這就是愛。3在緊張忙碌的生活中，我們竟能找到時(shí)間，沉湎于感情之中，這的確令人感佩。然而，此時(shí)我想知道：我們是否懂得愛到底有多么深刻。記得上學(xué)的時(shí)候，我迷戀的對(duì)象真是數(shù)不清：我的數(shù)學(xué)老師、鄰居的兒子、好朋友的弟弟，還有另外一些因?yàn)檠劬Φ念伾?、胡子的形狀或走路的姿?shì)而讓我傾慕的人。年少時(shí)的愛慕，不會(huì)帶來傷害，如肥皂泡一樣轉(zhuǎn)瞬即逝。那些稚氣、大膽的想法和行為，現(xiàn)在想來大可一笑了之。但是，在那時(shí)，對(duì)我來說，沒有比戀愛更重要的事了。接著就進(jìn)入了真正“談”情“說”愛的階段。4我在女子學(xué)校學(xué)習(xí)，和男孩子交往的機(jī)會(huì)寥寥無(wú)幾，因此，我熱切地期待著我們學(xué)校和男子學(xué)校舉辦的交誼會(huì)。交誼會(huì)上，一群精心打扮的年輕男子毫無(wú)顧忌地盯著我們。這三個(gè)小時(shí)中的點(diǎn)點(diǎn)滴滴，成了我們?cè)谝院笏膫€(gè)星期中足夠的談資，我們?cè)谧h論時(shí)，心情澎湃。5即使是在那個(gè)時(shí)候，我也沒有真正交男朋友的需要。6在我的成長(zhǎng)歲月中，不知何故，我相信愛情該來的時(shí)候自然會(huì)來。事實(shí)果真如此。當(dāng)我有了穩(wěn)定的工作，有了長(zhǎng)期的計(jì)劃和比較安定的生活（我現(xiàn)在還不到25歲呢?。r(shí)，愛情降臨了。我也比較成熟了，能夠步入不貪圖許多回報(bào)而需要大量付出的感情關(guān)系。7我的愛情是在友誼這塊地基上建起的高樓大廈。愛情經(jīng)過曠日持久的培養(yǎng)才開花。我和我的戀人相互理解、同甘共苦、相互關(guān)心，投入了豐富的感情，才使

愛情發(fā)展到今天。愛情意味著情投意合。你也許會(huì)說，我屬于浪漫的傳統(tǒng)派。但是，依我看，愛情需要培養(yǎng)。我們必須把愛情同強(qiáng)烈而短暫的激情或身體的愉悅區(qū)別開來。8我們的父輩，接受了理想愛情的灌輸。那是一個(gè)約束、壓抑、崇敬、仰慕和十足浪漫的年代。長(zhǎng)裙、嫻靜質(zhì)樸的外表、卷曲的長(zhǎng)發(fā)、恬靜的氣質(zhì)、羞怯的目光——這一切常使人想起一個(gè)消逝久遠(yuǎn)的年代。那個(gè)年代，男女之間的距離無(wú)論如何都有助于維持愛情以及戀愛關(guān)系神圣性的。9年輕的一代人，由于觀念開放，隨著男女之間交往界線的消退，他們便急于趕浪頭，匆忙戀愛，以至于難以區(qū)分身體的互相吸引與心靈的相投。我們從媒體中接觸到的人和事，使我們的感情歷程大大加速，要想慢慢地體會(huì)自己的感受，確實(shí)需要付出努力。10學(xué)校里的青少年在全然沒有感情的關(guān)系中所背負(fù)的感情包袱，令我深感難過。也許有些人會(huì)把他們目前的感情狀況歸結(jié)為同齡人之間所施加的壓力但。是，可曾有任何人停下來想一想同齡人之間的壓力來自何處？我們是否嘗試著弄清楚是誰(shuí)造成了這樣的轉(zhuǎn)變？可曾有人費(fèi)神去研究青少年的心理呢？11從這一代人處理個(gè)人生活的方式上，我們很容易看出他們的思想傾向。跟從前相比，現(xiàn)在有更多的情感在欲望的壓力下扭曲。他們更注重外表的美麗而忽視內(nèi)在的魅力。兩性交往隨便了，親密無(wú)間卻少了；激情多了，感情卻少了；個(gè)人獲得的多了，相互間分享的少了；尋機(jī)獲利的現(xiàn)象多了，無(wú)私的奉獻(xiàn)少了。簡(jiǎn)而言之，“自我”多了，愛的分享少了。12在這個(gè)競(jìng)爭(zhēng)激烈的年代，我們已經(jīng)變得麻木不仁，將戀愛的實(shí)質(zhì)拋于腦后。作為戀愛中的人，不只是意味著把紅色的玫瑰花和五毛錢一張的卡片送給戀人，

我們要做的事情還很多。我們將自己的時(shí)間、陪伴、支持和友誼作為禮物送給自己的戀人了嗎？我們是否確定了生活中最重要的事情，而后真誠(chéng)地做好每一件事？我們是否先在情感上成熟起來，再盡情地追求愛情？我們是否給自己、給他人足夠的時(shí)間和空間以鞏固戀情的發(fā)展？我們是否為了追求有意義的、永恒的友誼而不遺余力？我們是否履行了自己的承諾？我們是否將自己的精力和感情傾注于終生不渝的關(guān)系而不是浪費(fèi)在朝秦暮楚的關(guān)系中？13人的生命只有一次，我們必須去體驗(yàn)?zāi)苁刮覀兏鼮閳?jiān)強(qiáng)的每件事。真正的愛情一生只有一次。我們?nèi)斡奢p佻的行為令自己身心疲憊，當(dāng)真正的愛情到來時(shí)，我們卻沒有能力伸開雙臂迎接它的降臨。3ThePursuitofHappinessfortheCommonGoodRichardLayardOverthelast50years,weinthewesthaveenjoyedunparalleledeconomicgrowth.Wehavebetterhomes,cars,holidays,jobs,educationandaboveallhealth.Accordingtostandardeconomictheory,thisshouldhavemadeushappier.Butsurveysshowotherwise.WhenBritonsorAmericansareaskedhowhappytheyare,theyreportnoimprovementoverthelast50years.Morepeoplesufferfromdepression,andcrime—anotherindicatorofdissatisfaction—isalsomuchhigher.Thesefactschallengemanyoftheprioritieswehavesetourselvesbothas

societiesandasindividuals.Thetruthisthatweareinasituationpreviouslyunknowntoman.Whenmostpeopleexistnearthebreadline,materialprogressdoesindeedmakethemhappier.Peopleintherichworld(above,say,$20,000aheadperyear)arehappierthanpeopleinpoorercountries,andpeopleinpoorcountriesdobecomehappierastheybecomericher.Butwhenmaterialdiscomforthasbeenbanished,extraincomebecomesmuchlessimportantthanourrelationshipswitheachother:withfamily,withfriendsandinthecommunity.Thedangeristhatwesacrificerelationshipstoomuchinpursuitofhigherincome.Thedesiretobehappyiscentraltoournature.Weallwantasocietyinwhichpeopleareashappyaspossibleandinwhicheachperson’shappinesscountsequally.Thatshouldbethephilosophyforourage,theguideforpublicpolicyandforindividualaction.Anditshouldcometoreplacetheintenseindividualismwhichhasfailedtomakeushappier.Indeed,moneyisperceivedasoneofthekeyfactorsaffectingaperson’shappiness.Butcanmoneyalonemakeushappyinthelongrun?Inanysociety,richerpeopleareoftenhappierthanpoorpeople.Yet,asawesterncountrybecomesricher,itspeopleoveralldonotbecomehappier.Thereasonforthisisthatovertimeourstandardsandexpectationsrisetomeetourincome.AGalluppollhasaskedAmericanseachyear:"Whatisthesmallest

amountofmoneyafamilyoffourneedstogetalonginthiscommunity?"Thesumsmentionedriseinlinewithaverageincomes.Sincepeoplearealwayscomparingtheirincomeswithwhatothershave,orwithwhattheyareusedto,theyonlyfeelbetteroffiftheymoveuprelativetothenorm.Thisprocesscanhavecounterproductiveeffects.Ihaveanincentivetoworkandearnmore:itwillmakemehappier.Sodoothermembersofsociety,whoalsocareabouttheirrelativestandardoflife.Sincesocietyasawholecannotraiseitspositionrelativetoitself,theeffortwhichitsmembersdevotetothatendcouldbesaidtobeawaste—thebalancebetweenleisureandworkhasbeenshifted"inefficiently"towardswork.Toreinforcethecase,letmeexplainitintermsofstatus,whichmayderiveasmuchfromtheearningofincomeasfromthespendingofit.Peoplework,inpartatleast,toimprovetheirstatus.Butstatusisasystemofranking:one,two,threeandsoon.Soifonepersonimproveshisstatus,someoneelselosesanequalamount.Itisazero-sumgame:privatelifesacrificedinordertoincreasestatusisawastefromthepointofviewofsocietyasawhole.Thatiswhytheratraceissodestructive:welosefamilylifeandpeaceofmindinpursuingsomethingwhosetotalcannotbealtered.Inonesense,whatpeoplemostwantisrespect.Theyseekeconomicstatus

becauseitbringsrespect.Butwecanincreaseordecreasetheweightwegivetostatus.Inanincreasinglycompetitivesociety,lifewillbecometougherforpeopleinthebottomhalfoftheabilityrangeunlesswedevelopbroadercriteriaforrespect.Weshouldrespectpeoplewhoco-operatewithothersatnogaintothemselves,andwhoshowskillandeffortatwhateverlevel.Thatiswhyitissoimportanttoenableeveryonetodevelopaskill.InBritain,thismeansensuringthatallyoungpeoplecantakeupanapprenticeshipiftheywish,sothatthosewhohavenotenjoyedacademicsuccessatschoolcanexperienceprofessionalprideandavoidstartingadultlifebelievingthemselvestobefailures.Somecomparisonsbetweenpeopleareinevitable,sincehierarchyisnecessaryandunavoidable.Somepeoplegetpromotedandothersdonot.Moreover,thosewhogetpromotedmustbepaidmore,sincetheyaretalentedandtheemployerwishestoattracttalent.Sopayisimportantatkeymomentsasawayofaffectingpeople'sdecisionsaboutoccupationsorinchoosingbetweenemployers.Theproblemisthatinmostjobsthereisnoobjectivemeasureofindividualperformance,sopeoplemustineffectbeevaluatedagainsttheirpeers.Buttherankingprocess,whichisverysubjective,fundamentallyalterstherelationshipofco-operationbetweenanemployeeandhisboss,andbetweenanemployeeandhispeers.

Ifwewantahappiersociety,weshouldfocusmostontheexperienceswhichpeoplevaluefortheirintrinsicworthandnotbecauseotherpeoplehavethem–aboveall,onrelationshipsinthefamily,atworkandinthecommunity.Itseemslikelythattheextracomfortswenowenjoyhaveincreasedourhappinesssomewhat,butthatdeterioratingrelationshipshavemadeuslesshappy.Weliveinanageofunprecedentedindividualism.Thehighestobligationmanypeoplefeelistomakethemostofthemselves,torealisetheirpotential.Thisisaterrifyingandlonelyobjective.Ofcoursetheyfeelobligationstootherpeopletoo,butthesearenotbasedonanyclearsetofideasinwesternsocieties.Theoldreligiousworldviewisgone;sotooisthepostwarreligionofsocialandnationalsolidarity.Weareleftwithnoconceptofthecommongoodorcollectivemeaning.Tobecomehappier,wehavetochangeourinnerattitudesasmuchasouroutwardcircumstances.Iamtalkingoftheeverlastingphilosophywhichenablesustofindthepositiveforceinourselves,andtoseethepositivesideinothers.Suchcompassion,toourselvesandothers,canbelearnedanditoughttobetaughtinschools.Everycityshouldhaveapolicyforpromotingahealthierphilosophyoflifeinitsyoungstersandforhelpingthemtodistinguishbetweensuperficialpleasuresandrealhappiness.

Somyhopeisthatinthisnewcenturywecanfinallyadoptthegreatesthappinessofhumankindasourconceptofthecommongood.Thiswouldhavetworesults.Itwouldserveasaclearguidetopolicy.But,evenmoreimportant,itwouldinspireusinourdailylivestotakemorepleasureinthehappinessofothers,andtopromoteit.Inthiswaywemightallbecomelessself-centeredandmorehappy.1|追求以公眾利益為宗旨的幸福|在過去的50年里，我們西方國(guó)家的經(jīng)濟(jì)獲得了史無(wú)前例的增長(zhǎng)。我們的家園、車輛、假期、工作、教育，尤其是健康，均得以改善。依據(jù)標(biāo)準(zhǔn)經(jīng)濟(jì)理論，這些改善原本應(yīng)該使我們更加幸福，然而，調(diào)查顯示并非如此。英國(guó)人和美國(guó)人接受幸福程度的調(diào)查時(shí)說，在過去的50年里，他們的幸福程度并沒有得到改善。抑郁癥患者人數(shù)上升，同時(shí)犯罪率大幅增長(zhǎng)也說明了人們對(duì)生活的不滿足。2上述事實(shí)對(duì)我們個(gè)人以及社會(huì)優(yōu)先考慮的諸多事情都提出了挑戰(zhàn)。事實(shí)上，我們現(xiàn)在的處境是人類從未經(jīng)歷過的。當(dāng)大多數(shù)人還在為溫飽發(fā)愁時(shí)，物質(zhì)條件的改善的確能令他們幸福一些。富庶國(guó)家（比如，人均年收入在兩萬(wàn)美元以上）的人民比貧窮國(guó)家的人民幸福一些；而貧窮國(guó)家的人民，如果稍微富裕，也會(huì)幸福得。多然而，物質(zhì)上的匱乏一旦消除，收入的增加便不如親情、友情、鄰里和睦等人際關(guān)系那么重要。但是，我們?cè)谧非蟾叩氖杖霑r(shí)犧牲了太多這樣的關(guān)

系，這很危險(xiǎn)。3渴望幸福是人類本性的核心。人人都渴望這樣一個(gè)社會(huì)：人們盡可能地幸福，每個(gè)人的幸福同等重要。這應(yīng)當(dāng)是我們這個(gè)時(shí)代的人生哲學(xué)，應(yīng)當(dāng)用來指導(dǎo)公共利益的維護(hù)準(zhǔn)則和每個(gè)人的行為，應(yīng)當(dāng)逐漸取代無(wú)法使我們更加幸福的極端的個(gè)人主義。4金錢的確是影響個(gè)人幸福的關(guān)鍵因素之一。但是，金錢本身能使我們最終獲得幸福嗎？在任何一個(gè)社會(huì)，富人往往比窮人幸福。然而，當(dāng)一個(gè)西方國(guó)家越來越富有的時(shí)候，其人民的幸福程度在總體上并未得到改善。隨著時(shí)間的推移，我們的標(biāo)準(zhǔn)和期望隨著收入的增加而上升。蓋洛普民意測(cè)驗(yàn)每年都向美國(guó)人提問：“一個(gè)四口之家至少需要多少錢才能在這個(gè)國(guó)家生活下去？”人們說出的數(shù)字上升的幅度與平均收入增加的幅度是一樣的。因?yàn)槿藗兛偸悄米约旱氖杖牒退说氖杖胍约八麄儜T于擁有的收入相比較，只有當(dāng)他們認(rèn)為和平均水準(zhǔn)相比有所上升時(shí)才感到幸福。5這一過程反而達(dá)不到預(yù)期的目的。我努力工作、賺更多錢的動(dòng)力是：這會(huì)使我更幸福一些。其他的社會(huì)成員也同樣如此，他們也關(guān)注自己相對(duì)的生活標(biāo)準(zhǔn)。既然社會(huì)整體無(wú)法以自己為參照物而提高自己的地位，那么社會(huì)成員為使自己更加幸福所付出的努力可以說是一種浪費(fèi)——當(dāng)休閑與工作的天平偏向工作時(shí)，工作是“沒有效率”的。6為了進(jìn)一步證實(shí)這一論點(diǎn)，我從社會(huì)地位方面加以說明。人的地位可能來源于所掙得的收入或所花費(fèi)的金錢。人們工作，至少部分原因是為了提高自己的地位。然而，地位是一種等級(jí)體系：第一，第二，第三，等等，所以當(dāng)一個(gè)人的地位提高了，其他人的地位就同等程度地下降。這是一種得失平衡的游戲：從整

個(gè)社會(huì)看，為了提高地位而犧牲個(gè)人的生活，是一種浪費(fèi)。因此，永無(wú)止境的競(jìng)爭(zhēng)極具破壞性：我們?cè)谧非笠环N總體不變的東西時(shí)失去了家庭生活和平和的心境。7在某種意義上，人們最渴望的是尊重。他們追求經(jīng)濟(jì)地位因?yàn)樗梢在A來尊重。但是，我們可以重視也可以輕視經(jīng)濟(jì)地位。在一個(gè)競(jìng)爭(zhēng)日益激烈的社會(huì)，如果我們不放寬尊重的標(biāo)準(zhǔn)，社會(huì)上能力偏低的人會(huì)感到生活更加艱辛。我們應(yīng)該尊重那些同他人一起合作而自己沒有獲益的人，那些在各個(gè)階層上施展才能、努力工作的人。因此，讓每個(gè)人都能學(xué)會(huì)一種本領(lǐng)尤為重要。在英國(guó)，這意味著只要年輕人愿意，一定要確保他們每個(gè)人都學(xué)會(huì)手藝，使那些學(xué)業(yè)不成功的人也能在職業(yè)生涯中感到自豪，不會(huì)在長(zhǎng)大成人時(shí)覺得自己是失敗者。8人與人之間難免產(chǎn)生比較，因?yàn)榈燃?jí)體系的存在是必要的，不可避免的。有些人得到晉升，而另一些人卻沒有。此外，職位得以晉升的人薪水也要提高，因?yàn)樗麄冇胁湃A，雇主也樂意招賢納士。所以，在人們挑選工作和選擇雇主的關(guān)鍵時(shí)刻，薪水作為一個(gè)重要因素影響著他們的決定。存在的問題是，大部分的職業(yè)沒有客觀的標(biāo)準(zhǔn)來衡量個(gè)人的業(yè)績(jī)，所以事實(shí)上只能拿一個(gè)人同自己的同事作比較才能得到評(píng)估。然而，這種等級(jí)評(píng)定的方法非常主觀，從根本上改變了雇員與顧主、雇員與同事之間的合作關(guān)系。9如果我們渴望一個(gè)更加幸福的社會(huì)，我們就應(yīng)該著重強(qiáng)調(diào)人們所珍視的經(jīng)歷——首要的是親情關(guān)系、工作關(guān)系和鄰里關(guān)系，人們珍視這些經(jīng)歷并非因?yàn)閯e人擁有它們，而是因?yàn)檫@些經(jīng)歷擁有內(nèi)在的價(jià)值。我們當(dāng)前享受的充分的舒適和安逸，看來有可能使我們的生活幸福一些，可是人與人之間關(guān)系的惡化又有可能降低了我們的幸福程度。

10我們生活在一個(gè)空前的個(gè)人主義的時(shí)代。許多人都感到最重要的責(zé)任是充分發(fā)揮自己的才干，挖掘自己的潛力。這是一個(gè)可怕的、孤單的目標(biāo)。當(dāng)然，他們也感受到自己應(yīng)該對(duì)他人承擔(dān)的責(zé)任，但是在西方國(guó)家，這些責(zé)任缺乏一套清晰的理念。無(wú)論是古老的、虔誠(chéng)的世界觀，還是戰(zhàn)后社會(huì)的團(tuán)結(jié)精神和國(guó)家的凝聚意識(shí)，皆蕩然無(wú)存。我們?nèi)粏适Я斯怖婊蚣w意義的概念。11我們要想幸福一些，必須在改變外在環(huán)境的同時(shí)改變我們內(nèi)在的態(tài)度。我說的是一種永恒的人生哲，學(xué)它能使我們?cè)谧陨碚业椒e極的力量同時(shí)也能發(fā)現(xiàn)他人身上蘊(yùn)涵的積極因素。這種對(duì)他人和自己懷有的同情心，是可以學(xué)會(huì)的，學(xué)校應(yīng)該將這種同情心教給學(xué)生。每個(gè)城市都應(yīng)該有這樣的政策：在年輕人中間推廣更健康的人生哲學(xué)，幫助他們區(qū)別膚淺的快樂和真正的幸福。12因此，我希望在這個(gè)新的世紀(jì)我們最終能夠把人類的最大幸福當(dāng)作我們的公益觀。這可能有兩個(gè)結(jié)果。這種人生觀可以明確地指導(dǎo)政策的制定，但是更重要的是，在日常的生活中，它會(huì)激勵(lì)我們因?yàn)閯e人幸福而感到更大的快樂，同時(shí)幫助他人獲得更大的幸福。只有這樣，我們才不會(huì)以自我為中心，才會(huì)更加幸福。Unit4HowtogrowoldBertrandRussellInspiteofthetitle,thisarticlewillreallybeonhownottogrowold,which,atmytimeoflife,isamuchmoreimportantsubject.Myfirstadvicewouldbeto

chooseyourancestorscarefully.Althoughbothmyparentsdiedyoung,Ihavedonewellinthisrespectasregardsmyotherancestors.Mymaternalgrandfather,itistrue,wascutoffintheflowerofhisyouthattheageofsixty-seven,butmyotherthreegrandparentsalllivedtobeovereighty.OfremoterancestorsIcanonlydiscoveronewhodidnotlivetoagreatage,andhediedofadiseasewhichisnowrare,namely,havinghisheadcutoff.Agreatgrandmotherofmine,whowasafriendofGibbon,livedtotheageofninety-two,andtoherlastdayremainedaterrortoallherdescendants.Mymaternalgrandmother,afterhavingninechildrenwhosurvived,onewhodiedininfancy,andmanymiscarriages,assoonasshebecameawidow,devotedherselftowomen'shighereducation.ShewasoneofthefoundersofGirtonCollege,andworkedhardatopeningthemedicalprofessiontowomen.SheusedtorelatehowshemetinItalyanelderlygentlemanwhowaslookingverysad.Sheinquiredthecauseofhismelancholyandhesaidthathehadjustpartedfromhistwograndchildren."Goodgracious",sheexclaimed,"Ihaveseventy-twograndchildren,andifIweresadeachtimeIpartedfromoneofthem,Ishouldhaveadismalexistence!""Madresnaturale,"hereplied.Butspeakingasoneoftheseventy-two,Ipreferherrecipe.Aftertheageofeightyshefoundshehadsomedifficultyingettingtosleep,soshehabituallyspentthehoursfrommidnightto3a.m.inreadingpopularscience.Idonotbelievethatsheeverhadtimetonoticethatshewasgrowingold.This,Ithink,istheproperrecipeforremainingyoung.Ifyouhavewideandkeeninterestsand

activitiesinwhichyoucanstillbeeffective,youwillhavenoreasontothinkaboutthemerelystatisticalfactofthenumberofyearsyouhavealreadylived,stilllessoftheprobablebrevityofyourfuture."AsregardshealthIhavenothingusefultosaysinceIhavelittleexperienceofillness.IeatanddrinkwhateverIlike,andsleepwhenIcannotkeepawake.Ineverdoanythingwhateveronthegroundthatitisgoodforhealth,thoughinactualfactthethingsIlikedoingaremostlywholesome.Psychologicallytherearetwodangerstobeguardedagainstinoldage.Oneoftheseisundueabsorptioninthepast.Itdoesnotdotoliveinmemories,inregretsforthegoodolddays,orinsadnessaboutfriendswhoaredead.One'sthoughtsmustbedirectedtothefutureandtothingsaboutwhichthereissomethingtobedone.Thisisnotalwayseasy:one'sownpastisagraduallyincreasingweight.Itiseasytothinktooneselfthatone'semotionsusedtobemorevividthantheyare,andone'smindmorekeen.Ifthisistrueitshouldbeforgotten,andifitisforgottenitwillprobablynotbetrue.Theotherthingtobeavoidedisclingingtoyouthinthehopeofsuckingvigourfromitsvitality.Whenyourchildrenaregrownuptheywanttolivetheirownlives,andifyoucontinuetobeasinterestedinthemasyouwerewhentheywereyoung,youarelikelytobecomeaburdentothem.Animalsbecome

indifferenttotheiryoungassoonastheiryoungcanlookafterthemselves,buthumanbeings,owingtothelengthofinfancy,findthisdifficult.Itisnousetellinggrown-upchildrennottomakemistakes,bothbecausetheywillnotbelieveyou,andbecausemistakesareanessentialpartofeducation.Butifyouareoneofthosewhoareincapableofimpersonalinterests,youmayfindthatyourlifewillbeemptyunlessyouconcernyourselfwithyourchildrenandgrandchildren.Inthatcaseyoumustrealizethatwhileyoucanstillrenderthemmaterialservices,suchasmakingthemanallowanceorknittingthemjumpers,youmustnotexpectthattheywillenjoyyourcompany.Someoldpeopleareoppressedbythefearofdeath.Intheyoungthereisajustificationforthisfeeling.Youngmenwhohavereasontofearthattheywillbekilledinbattlemayjustifiablyfeelbitterinthethoughtthattheyhavebeencheatedofthebestthingsthatlifehastooffer.Butinanoldmanwhohasknownhumanjoysandsorrows,andhasachievedwhateverworkitwasinhimtodo,thefearofdeathissomewhatignoble.Thebestwaytoovercomeit鈥?soatleastitseemstome鈥?istomakeyourinterestsgraduallywiderandmoreimpersonal,untilbitbybitthewallsoftheegorecede,andyourlifebecomesincreasinglymergedintheuniversallife.Anindividualhumanexistenceshouldbelikeariver鈥?smallatfirst,narrowlycontainedwithinitsbanks,andrushingpassionatelypastrocksandoverwaterfalls.Graduallythe

rivergrowswider,thebanksrecede,thewatersflowmorequietly,andintheend,withoutanyvisiblebreak,theybecomemergedinthesea,andpainlesslylosetheirindividualbeing.Themanwho,inoldage,canseehislifeinthisway,willnotsufferfromthefearofdeath,sincethethingshecaresforwillcontinue.Andif,withthedecayofvitality,wearinessincreases,thethoughtofrestwillnotbeunwelcome.Ishou