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，只是各個季節(jié)有各自的好處。如若我們持此種生物學的觀點，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，這個共同點就存在。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動，一種趨勢，是向一個看不見的目標無休止地奮進。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，但實際上也是時時變化的。因為時間的推移本身就是一種變化。對于同一片荒地來說，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方向邁進了一步。即使是失敗本身，也是有所得的，失敗可以催人奮進，也可以讓人一蹶不振。磁針負極的作用與正極的作用都是一樣真實的。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，你肯定離某個港口更近了。因為自從你的航船從生命的海洋上啟航的那一刻開始，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.在風平浪靜的大海上,每個人都是領航員。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),使得我們一會悲傷一會高興。甚至死亡本身都使得生命更加可愛。在人生清醒的時刻,在悲傷與失落的陰影之下,人們與真實的自我最為接近。在生活和事業(yè)的種種事務之中，性格比才智更能指導我們，心靈比頭腦更能引導我們，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。我一向認為，內(nèi)心生活開始更為嚴謹?shù)娜?，他的外在生活也會變得更為簡樸。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€人來到這個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；其次是為那些為數(shù)眾多的陌生人，因為同情他們，使得我們與他們的命運聯(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）的勞動基礎上，對于我已經(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。我深深向往一種儉樸的生活，由于經(jīng)常意識到自己占用了同胞太多的勞動而心有不安。我認為階級區(qū)分是不正當?shù)?，其最終的達成方式常常訴諸暴力。我還認為，無論是在身體上還是心理上，過一種簡單而不鋪張浪費的生活對每個人都有好處。Idonotatallbelieveinhumanfreedominthephilosophicalsense.Everybodyactsnotonlyunderexternalcompulsionbutalsoinaccordancewithinnernecessity.Schopenhauer'ssaying,that“Amancandowhathewants,butnotwantwhathewants,”hasbeenaveryrealinspirationtomesincemyyouth;ithasbeenacontinualconsolationinthefaceoflife'shardships,myownandothers’,andanunfailingwell-springoftolerance.Thisrealizationmercifullymitigatestheeasilyparalyzingsenseofresponsibilityandpreventsusfromtakingourselvesandotherpeoplealltooseriously;itisconducivetoaviewoflifewhich,inparticular,giveshumoritsdue.我完全不相信哲學意義上的人的自由。每個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@句話從我年輕時起就一直深深地啟發(fā)著我。在面對生活的艱辛時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。這一認識能夠仁慈地緩和那份令人幾欲崩潰的責任感，并防止我們太把自己或者他人當回事，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，我一直都認為是荒唐之舉。然而，每個人多少都有自己的理想，決定著他的奮斗目標和他對事情的看法。從這個意義上說，我從來都不會把安逸和幸?？醋鹘K極目標一一我將這種倫理道德的基礎稱之為“豬圈理想”。一直以來，是對真、善、美的追求照亮了我的道路，一次又一次給我以新的勇氣，讓我愉快地面對生活。如果沒有對志同道合者的那種親近感，如果沒有對客觀世界一一那個藝術和科學研究永遠也無法窮極的世界一一的孜孜以求，生命對我來說就是一場空。那些向來為世人競相追求的目標一一財產(chǎn)、奢華和外在的成功一一我對此不屑一顧。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，我有著強烈的社會正義感和社會責任感，另一方面，我的內(nèi)心又明顯沒有與他人和社會直接接觸的需求，二者形成了一個奇怪的對比。我確實是一個“孤獨的旅者”，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。在面對所有這些羈絆時，我從來沒有失去過距離感，也沒有擺脫掉孤獨感一一這種感覺隨著年歲的增長還在增加。一個人開始強烈地意識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，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立，不再受他人觀點、習慣和判斷的影響，同時也能避免內(nèi)心那種要將平衡建立在這種不可靠的基礎之上的強烈愿望。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就是神秘感，這是真正的科學與藝術的根源中最基礎的情感。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一一即使夾雜著恐懼一一促進了宗教的產(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)時才能有所理解一一正是這種認知和情感構成了真正的宗教信仰。在這種意義上，也只有在這種意義上，我是一個篤信宗教的人。我無法臆想出一個對自己創(chuàng)造出來的生命加以獎賞和懲罰的上帝，也無法想象他會擁有我們自身所擁有的意志。我無法也不愿想象一個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。我滿足于對生命的永恒保持神秘感，滿足于對現(xiàn)存世界神奇結(jié)構的粗淺感知和匆匆一瞥，也滿足于通過不懈的努力，對自然本身顯露出的一部分“道”進行理解，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。你最富有的時候，倒是看似最窮。愛找缺點的人就是到天堂里也能找到缺點。你要愛你的生活，盡管它貧窮。甚至在一個濟貧院里，你也還有愉快、高興、光榮的時候。夕陽反射在濟貧院的窗上，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，倒往往是過著最獨立不羈的生活。也許因為他們很偉大，所以受之無愧。大多數(shù)人以為他們是超然的，不靠城鎮(zhèn)來支援他們；可是事實上他們是往往利用了不正當?shù)氖侄蝸韺Ω渡?，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，是我們在變。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：幸福靠追求是得不到的。只有用不明智的方式去追求才是這樣。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)日才加一點奶酪。他的辦法對他來說是成功的，但他是個體弱多病的人，而多數(shù)人需要的是精力充沛。就多數(shù)人來說，除非你有別的補充辦法，這樣追求快樂就過于抽象和脫離實際，不宜作為個人的生活準則。不過，我覺得無論你選擇什么樣的生活準則，除了那些罕見的和英雄人物的例子外，都應該是和幸福相容的。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誤上。從某種意義上講，我們可以說任何關于生活的理論都是不正確的。我們和動物的區(qū)別并沒有我們想象的那么大。動物是憑沖動生活的，只要客觀條件有利，它們就會快樂。如果你有一只貓，它只要有東西吃，感到暖和，偶爾晚上得到機會去尋歡，它就會很快活。你的需要比你的貓要復雜一些，但還是以本能為基礎的。在文明社會中，特別是在講英語的社會中，這一點很容易被忘卻。人們給自己定下一個最高的目標，對一切不利于實現(xiàn)這一目標的沖動都加以克制。生意人可能因為切望發(fā)財以致不惜犧牲健康和愛情。等他終于發(fā)了財，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文學或藝術的興趣，卻決意要使別人認為她們是有教養(yǎng)的，于是他們花費很多煩人的時間學習怎樣談論那些流行的新書。這些書寫出來是要給人以樂趣的，而不是要給人以附庸風雅的機會的。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，就會看出他們都有某些共同之處。在這些共同之處中有一點是最重要的：那就是活動本身，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。藝術家、作家和科學家如果對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?，春天來時，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，整個關于快樂的話題一向都被太嚴肅的對待過了。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藥一樣。但是，正常情況下，一個人不吃補藥也應當是健康的；沒有理論也應當是幸福的。真正有關系的是一些簡單的事情。如果一個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慣，多鍛煉身體等等。Manisananimal,andhishappinessdependsohnisphysiologymorethanhelikestothink.Thisisahumbleconclusion,butIcannotmakemyselfdisbelieveit.Unhappybusinessmen,Iamconvinced,wouldincreasetheirhappinessmorebywalkingsixmileseverydaythanbyanyconceivablechangeofphilosophy.人是動物，他的幸福更多的時候取決于其生理狀況而非思想狀況。這是一個很庸俗的結(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給予工作和勞作之間本質(zhì)區(qū)別的人。一個人要高興，首先要感到自由，其次是感到重要。如果他被社會強迫做他不愿做的事，或者他喜歡做的事被社會忽視，被認為無價值和不重要，他就不會真正高興。在一個從嚴格意義上來說奴隸制已被廢除的社會里，一個人所做的事情具有社會價值的樗是他的工作得到了報酬。但今天的勞動者可以恰當?shù)胤Q為薪金的奴隸。如果他對社會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，這個人就稱為勞作者。Theantithesistolaborisplay.Whenweplayagame,weenjoywhatwearedoing,otherwiseweshouldnotplayit,butitisapurelyprivateactivity;societycouldnotcarelesswhetherweplayitornot,與勞作相對的是玩，當玩耍時我們在享受，否則是不會去玩的，不過這純粹是私人活動，社會對你玩或不玩是極不關心的。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。如果一個人對社會付酬給他的工作感興趣的話，他就是工作者；從社會的觀點看，工作是必要的勞作也是個人心目中自愿的玩。例如：這個區(qū)別不同于體力勞動和腦力勞動之間的區(qū)別；一個園藝工人或一個補鞋匠可能是工作者，一個銀行職員可能是勞作者。一個人屬于哪一種可以從他對休閑的態(tài)度看出來。對于工作者來說，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脈血栓癥，忘記妻子的生日。反之，對于勞作者來說，休閑意味著從強迫中的擺脫，因此他們會很自然地想花在工作上的時間越少，自由自在玩的時間越多就越好。Whatpercentageofthepopulationinamoderntechnologicalsocietyare,likemyself,inthefortunatepositionofbeingworkers?Ataguesswouldsaysixteenpercent,andIdonotthinkthatfigureislikelytogetbiggerinthefuture.像我這樣，幸運地成為工作者的人現(xiàn)代技術社會里占多大比例呢？我猜測為60%并且我認為這個數(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."技術和勞動分工已產(chǎn)生了兩點影響：通過在許多領域里減少對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時間。已經(jīng)有可能去設想這樣一個社會：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。當一個人回憶過去貴族的所作所為，前景就不會樂觀了。的確對于這樣一個未來群眾社會，應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。群眾更可能用時尚取代千篇一律的程式，而盡可能經(jīng)常地改變時尚也符合某些人的經(jīng)濟利益。同樣，群眾也不能都有打獵的愛好，因為很快就會沒有動物可供射獵。對于其他貴族娛樂活動，像賭博、決斗和戰(zhàn)爭，可能很容易在危險駕駛、吸毒和愚蠢的暴力行為中找到等價物。工作者很少有暴力行為，因為他們能把進取心放在他們的工作上，不管是鐵匠從事的體力勞動，還是科學家或藝術家從事的腦力勞動?！ò蜒赖侥硞€問題中〃這條習語很貼切地表示出進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