優(yōu)美的雙語(yǔ)散文十六篇
1、What I Have Lived For
Bertrand Russell
Three passions,simple but overwhelmingly strong,have governed my
life: the longing for love, the search for knowledge, and unbearable
pity for the suffering of mankind. These passions, like great winds,
have blown me hither and thither, in a wayward course, over a deep
ocean of anguish, reaching to the verge of despair.
I have sought love, first, because it brings ecstasy --- ecstasy
so great that I would have sacrificed all the rest of life for a few
hours of this joy. I have sought it, next, because it relieves
loneliness --- that terrible loneliness in which one shivering
consciousness looks over the rim of the world into cold unfathomable
lifeless abyss. I have sought it, finally, because in the union of
love I have seen, in a mystic miniature, the prefiguring vision of
the heaven that saints and poets have imagined. This is what I
sought, and though it might seem too good for human life, this is
what --- at last --- I have found.
With equal passion I have sought knowledge. I have wished to
understand the hearts of men, I have wished to know why the stars
shine. And I have tried to apprehend the Pythagorean power by which
number holds away above the flux. A little of this, but not much, I
have achieved.
Love and knowledge, so far as they were possible, led upward
toward the heavens. But always pity brought me back to earth. Echoes
of cries of pain reverberated in my heart. Children in famine,
victims tortured by oppressors, helpless old people a hated burden
to their sons, and the whole world of loneliness, poverty, and pain
make a mockery of what human life should be. I long to alleviate the
evil, but I cannot, and I too suffer.
This has been my life. I have found it worth living, and I would
gladly live it again if the chance were offered to me.
我為何而活
伯蘭特.羅素
三種簡(jiǎn)單卻極其強(qiáng)烈的情感主宰著我的生活：對(duì)愛的渴望、對(duì)知識(shí)的追求、對(duì)人類痛苦的難以承受的憐憫之心。這三種情感，像一陣陣颶風(fēng)一樣，任意地將我吹的飄來蕩去，越過痛苦的海洋，抵達(dá)絕望的彼岸。
我尋找愛，首先，因?yàn)樗钊诵淖砩衩裕@種沉醉是如此美妙，以至于我愿意用余生來?yè)Q取那幾個(gè)小時(shí)的快樂。我尋找愛，其次是因?yàn)樗鼤?huì)減輕孤獨(dú)，置身于那種可
怕的孤獨(dú)中，顫抖的靈魂在世界的邊緣，看到冰冷的、死寂的、無(wú)底深淵。我尋找愛，還因?yàn)樵趷鬯榻蝗跁r(shí)，在一個(gè)神秘的縮影中，我見到了先賢和詩(shī)人們所想象
的、預(yù)覽的天堂。
這就是我所追求的，盡管對(duì)于凡人來說，這好像是一種奢望。但這是我最終找到的。
我曾以同樣的熱情來追求知識(shí)。我希望能理解人類的心靈，希望能知道為什么星星會(huì)發(fā)光。我也曾經(jīng)努力理解畢達(dá)哥拉斯學(xué)派的理論，他們認(rèn)為數(shù)字主載著萬(wàn)物的此消彼長(zhǎng)。我了解了一點(diǎn)知識(shí)，但是不多。
愛和知識(shí)，可以最大可能地，將人帶入天堂。可是，憐憫總是將我?guī)Щ氐孛妗Ｈ藗円蛲纯喽l(fā)出的哭聲在我心中久久回響，那些饑荒中的孩子們，被壓迫者摧殘的受
害者們，被子女視為可憎負(fù)擔(dān)的、無(wú)助的老人們，以及那無(wú)處不在的孤單、貧窮和無(wú)助都在諷刺著人類所本應(yīng)該有的生活。我渴望能夠消除人世間的邪惡，可是力不
從心，我自己也同樣遭受著它們的折磨。
這就是我的生活。我覺得活一場(chǎng)是值得的。如果給我機(jī)會(huì)的話，我愿意開心地，再活一次。
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伯蘭特.羅素（1872-1970）,英國(guó)著名哲學(xué)家、數(shù)學(xué)家和文學(xué)家。他在多個(gè)領(lǐng)域都取得了巨大成就。他所著的《西方的智慧》、《西方哲學(xué)史》對(duì)中國(guó)讀者影響很大。
2、Man Is Here For The Sake of Other Men
Albert Einstein
Strange is our situation here upon earth. Each of us comes for a
short visit, not knowing why, yet sometimes seeming to divine a
purpose.
From the standpoint of daily life, however,there is one thing we
do know that man is here for the sake of other men --- above all for
those upon whose smile and well-being our own happiness depends, and
also for the countless unknown souls with whose fate we are
connected by a bond of sympathy. Many times a day I realize how much
my own outer and inner life is built upon the labors of my fellow
men, both living and dead, and how earnestly I must exert myself in
order to give in return as much as I have received. My peace of mind
is often troubled by the depressing sense that I have borrowed too
heavily from the work of other men.
To ponder interminably over the reason for one’s own existence or
the meaning of life in general seems to me, from an objective point
of view, to be sheer folly. And yet everyone holds certain ideals by
which he guides his aspiration and his judgment. The ideals which
have always shone before me and filled me with the joy of living are
goodness, beauty, and truth. To make a goal of comfort and happiness
has never appealed to me; a system of ethics built on this basis
would be sufficient only for a herd of cattle.
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人是為了別人而活著
阿爾伯特.愛因斯坦
我們?cè)谶@個(gè)世界上的處境是奇怪的：每個(gè)人，都是來做一次短暫的訪問，不知道是為了什么。不過有時(shí)似乎也會(huì)覺察到有某種目的。
但是從平日的生活來看，有一件事情我們是很清楚的：我們是為別人而活，最重要的是為了這些人活：他們的笑容和幸福構(gòu)成了我們快樂的源泉。同時(shí)，我們活著還
為了另外無(wú)數(shù)個(gè)不相識(shí)的生命，憐憫之心，將我們同他們的命運(yùn)聯(lián)系起來。每天，很多次，我都會(huì)意識(shí)到我的肉體生活和精神生活很大程度上是建立在那些活著的，
和死去的人們的工作之上的，意識(shí)到我必須誠(chéng)摯地、竭盡全力地努力去回報(bào)我所得到的東西。我經(jīng)常心緒不寧，感覺自己從別人的工作里承襲了太多，這種感覺讓我
惴惴不安。
總體上在我看來，從客觀的角度，沒完沒了地思考自己為什么會(huì)存在，或者是生命有什么意義，是非常愚蠢的行為。不過，每個(gè)人都有一些理想，來指引著自己的抱
負(fù)和辨別是非。始終在我面前閃耀著光芒，并且讓我充滿活著的喜悅的理想，是善、美和真理。對(duì)我來說，以舒適和享樂為目標(biāo)的生活從來沒有吸引力。 以這些目
標(biāo)為基礎(chǔ)建立起來的一套倫理觀點(diǎn)只能滿足一群牲畜的需要。
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阿爾伯特.愛因斯坦（1879-1955）,美國(guó)籍猶太人，20世紀(jì)最偉大的科學(xué)家。1921年獲諾貝爾物理學(xué)獎(jiǎng)。他一生崇尚科學(xué)與民主，追求真理和光明，畢生致力于國(guó)際和平事業(yè)。
3、Work and Pleasure
Winston Churchill
To be really happy and really safe, one ought to have at least two
or three hobbies, and they must all be real. It is no use starting
late in life to say:“I will take an interest in this or that.”Such
an attempt only aggravates the strain of mental effort. A man may
acquire great knowledge of topics unconnected with his daily work,
and yet hardly get any benefit or relief. It is no use doing what
you like; you have got to like what you do. Broadly speaking, human
beings may be divided into three classes: those who are toiled to
death, those who are worried to death, and those who are bored to
death. It is no use offering the manual labourer, tired out with a
hard week’s sweat and effort, the chance of playing a game of
football or baseball on Saturday afternoon. It is no use inviting
the politician or the professional or business man, who has been
working or worrying about serious things for six days, to work or
worry about trifling things at the weekend.
It may also be said that rational, industrious useful human beings
are divided into two classes: first, those whose work is work and
whose pleasure is pleasure; and secondly, those whose work and
pleasure are one. Of these the former are the majority. They have
their compensations. The long hours in the office or the factory
bring with them as their reward, not only the means of sustenance,
but a keen appetite for pleasure even in its simplest and most
modest forms. But Fortune’s favoured children belong to the second
class. Their life is a natural harmony. For them the working hours
are never long enough. Each day is a holiday, and ordinary holidays
when they come are grudged as enforced interruptions in an absorbing
vocation. Yet to both classes the need of an alternative outlook, of
a change of atmosphere, of a diversion of effort, is essential.
Indeed, it may well be that those whose work is their pleasure are
those who most need the means of banishing it at intervals from
their minds.
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工作和娛樂
溫斯頓.丘吉爾
要想獲得真正的快樂與安寧，一個(gè)人應(yīng)該有至少兩三種愛好，而且必須是真正的愛好。到晚年才說“我對(duì)什么什么有興趣”是沒用的，這只會(huì)徒然增添精神負(fù)擔(dān)。一
個(gè)人可以在自己工作之外的領(lǐng)域獲得淵博的知識(shí)，不過他可能幾乎得不到什么好處或是消遣。做你喜歡的事是沒用的，你必須喜歡你所做的事。總的來說，人可以分
為三種：勞累而死的、憂慮而死的、和煩惱而死的。對(duì)于那些體力勞動(dòng)者來說，經(jīng)歷了一周精疲力竭的體力勞作，周六下午讓他們?nèi)ヌ咦闱蚧蛘叽虬羟蚴菦]有意義
的。而對(duì)那些政治家、專業(yè)人士或者商人來說，他們已經(jīng)為嚴(yán)肅的事情操勞或煩惱六天了，周末再讓他們?yōu)楝嵤聞谏褚彩菦]有意義的。
也可以說，那些理性的、勤勉的、有價(jià)值的人們可分為兩類，一類，他們的工作就是工作，娛樂就是娛樂；而另一類，他們的工作即娛樂。大多數(shù)人屬于前者，他們
得到了相應(yīng)的補(bǔ)償。長(zhǎng)時(shí)間在辦公室或工廠里的工作，回報(bào)給他們的不僅是維持了生計(jì)，還有一種強(qiáng)烈的對(duì)娛樂的需求，哪怕是最簡(jiǎn)單的、最樸實(shí)的娛樂。不過，命
運(yùn)的寵兒則屬于后者。他們的生活很自然和諧。對(duì)他們來說，工作時(shí)間永遠(yuǎn)不嫌長(zhǎng)。每天都是假日，而當(dāng)正常的假日來臨時(shí)，他們總是埋怨自己所全身心投入的休假
被強(qiáng)行中斷了。不過，有些事情對(duì)兩類人是同樣至關(guān)重要的，那就是轉(zhuǎn)換一下視角、改變一下氛圍、將精力轉(zhuǎn)移到別的事情上。確實(shí)，對(duì)那些工作即是娛樂的人來
說，最需要隔一段時(shí)間就用某種方式把工作從腦子里面趕出去。
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溫斯頓.丘吉爾（1874-1965）, 英國(guó)政治家、作家。二戰(zhàn)中曾兩任英國(guó)首相，為二戰(zhàn)勝利立下汗馬功勞。他在文學(xué)上也有很深的造詣，1953年獲諾貝爾文學(xué)獎(jiǎng)。
4、An Illusion
William S. Maugham
It is an illusion that youth is happy, an illusion of those who
have lost it; but the young know they are wretched, for they are
full of the truthless ideals which have been instilled into them,
and each time they come in contact with the real they are bruised
and wounded. It looks as if they were victims of a conspiracy; for
the books they read, ideal by the necessity of selection, and the
conversation of their elders, who look back upon the past through a
rosy haze of forgetfulness, prepare them for an unreal life.
They must discover for themselves that all they have read and all
they have been told are lies, lies, lies; and each discovery is
another nail drivens into the body on the cross of life. The strange
thing is that each one who has gone through that bitter
disillusionment add to it in his turn,, unconsciously, by the power
within him which is stronger than himself.
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一種錯(cuò)覺
威廉. S. 毛姆
認(rèn)為青春是快樂的，這是一種錯(cuò)覺，是那些失去了青春的人的一種錯(cuò)覺。年輕人知道，自己是不幸的，他們腦子里充斥了被灌輸?shù)牟磺袑?shí)際的想法，每次與現(xiàn)實(shí)接觸
時(shí)，都會(huì)碰的頭破血流。似乎，他們是某種陰謀的犧牲者：那些他們所讀過的精挑細(xì)選的書，那些長(zhǎng)輩們談起的因遺忘而蒙上玫瑰色薄霧的往事，都為年輕人提供了
一種不真實(shí)的生活。
他們必須自己發(fā)現(xiàn)，所有他們讀到的、聽到的東西，都是謊言、謊言、謊言。每一次的這樣的發(fā)現(xiàn)，都像是另一根釘子釘入他們的身體，那被束縛在生活的十字架上
的身體。可是奇怪的是，每個(gè)曾經(jīng)被這種錯(cuò)覺折磨過的人，輪到他們時(shí)，有一種不可控制的力量，讓他們不自覺地為別人增添這種錯(cuò)覺。
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威廉. S. 毛姆（1874-1965）,英國(guó)著名小說家、劇作家、散文家。原先攻讀醫(yī)學(xué)，后轉(zhuǎn)而致力寫作。他的文章常常在譏諷中潛藏著對(duì)人性的憐憫與同情。
5、The Wholeness of Life
Anonymous
Once a circle missed a wedge. The circle wanted to be whole, so it
went around looking for its missing piece. But because it was
incomplete and therefore could roll only very slowly, it admired the
flowers along the way. It chatted with worms. It enjoyed the
sunshine. It found lots of different pieces, but none of them fit.
So it left them all by the side of the road and kept on searching.
Then one day the circle found a piece that fit perfectly. It was so
happy. Now it could be whole, with nothing missing. It incorporated
the missing piece into itself and began to roll. Now that it was a
perfect circle, it could roll very fast, too fast to notice flowers
or talk to the worms. When it realized how different the world
seemed when it rolled so quickly, it stopped, left its found piece
by the side of the road and rolled slowly away.
The lesson of the story, I suggested, was that in some strange
sense we are more whole when we are missing something. The man who
has everything is in some ways a poor man. He will never know what
it feels like to yearn, to hope, to nourish his soul with the dream
of something better. He will never know the experience of having
someone who loves him give him something he has always wanted or
never had.
There is a wholeness about the person who has come to terms with
his limitations, who has been brave enough to let go of his
unrealistic dreams and not feel like a failure for doing so. There
is a wholeness about the man or woman who has learned that he or she
is strong enough to go through a tragedy and survive, she can lose
someone and still feel like a complete person.
Life is not a trap set for us by God so that he can condemn us for
failing. Life is not a spelling bee, where no matter how many words
you’ve gotten right, you’re disqualified if you make one mistake.
Life is more like a baseball season, where even the best team loses
one third of its games and even the worst team has its days of
brilliance. Our goal is to win more games than we lose. When we
accept that imperfection is part of being human, and when we can
continue rolling through life and appreciate it, we will have
achieved a wholeness that others can only aspire to. That, I
believe, is what God asks of us --- not “Be perfect”, not “Don’t
even make a mistake”, but “Be whole”.
If we are brave enough to love, strong enough to forgive, generous
enough to rejoice in another’s happiness, and wise enough to know
there is enough love to go around for us all, then we can achieve a
fulfillment that no other living creature will ever know.
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人生的完整
佚名
從前有個(gè)圓圈，它丟失了一小段。它想變得完整，于是它到處尋找它所丟失的那部分。由于不完整，它只能滾的非常慢。在路上，它羨慕過花兒，它與蟲子聊過天，
它享受了陽(yáng)光的照耀。它遇到過很多不同的小段，可是沒有一個(gè)適合它。所以它把它們丟在路邊，繼續(xù)尋找。有一天，圓圈找到了可以與它完美結(jié)合的一小段，它非
常高興。它現(xiàn)在終于完整了，不缺任何東西了。它把丟失的那段裝到自己身上，然后滾了起來。它現(xiàn)在是個(gè)完整的圓圈了，它可以滾的很快，，快到忽視了花兒，快
到?jīng)]有時(shí)間和蟲子們說話。當(dāng)它意識(shí)到由于它滾的太快，世界變得如此的不同時(shí)，它便停了下來，把找到的那段卸下丟在路邊，慢慢地滾走了。
我想這個(gè)故事告訴我們，從某種奇怪的意義上說，當(dāng)我們?nèi)鄙偈裁礀|西時(shí)，我們反而是更完整的。一個(gè)擁有一切的人在某些方面也是個(gè)窮人，他永遠(yuǎn)不會(huì)知道什么是
渴望、什么是期待；永遠(yuǎn)不知道用渴求更美好的東西來充實(shí)他的靈魂。他永遠(yuǎn)不會(huì)知道一個(gè)愛他人送給他一樣他所夢(mèng)寐以求的東西時(shí)是怎樣的一種感覺。
人生的完整性，在于接受自己的缺陷，勇敢地丟棄不切實(shí)際的幻想，并且不覺得這樣做是失敗的；人生的完整性，在于知道自己足夠強(qiáng)大，可以承受人生的苦難，可以在失去一個(gè)人時(shí)仍然覺得自己是完整的。
生活并不是上帝為了譴責(zé)我們的缺陷而設(shè)下的陷阱。人生也不是一場(chǎng)拼字比賽，無(wú)論你拼出了多少單詞，只要拼錯(cuò)了一個(gè)你就前功盡棄了。人生更像一個(gè)棒球賽季，
最好的球隊(duì)也會(huì)丟掉三分之一的比賽，而最差的球隊(duì)也有輝煌的勝利。我們的目標(biāo)是讓打贏的比賽比輸?shù)舻谋荣惗唷．?dāng)我們接受了“不完整性”是人生的一部分時(shí)，
當(dāng)我們?cè)谌松飞喜粩嗲斑M(jìn)并且欣賞生命之美時(shí)，我們就獲得了別人只能渴望的完整的人生。我相信這就是上帝對(duì)我們的期望：不求“完美”，也不求“從來不犯
錯(cuò)誤”，而是追求人生的“完整”。
如果我們有足夠的勇氣去愛，足夠強(qiáng)大的力量去原諒別人，足夠的寬容因別人的快樂而快樂，并有足夠的智慧去認(rèn)識(shí)到我們身邊充滿著愛，我們就會(huì)得到其它生命所得不到的一種滿足感。
6、The Two Roads
John Ruskin
It was New Year’s Night. An aged man was standing at a window. He
raised his mournful eyes towards the deep blue sky, where the stars
were floating like white lilies on the surface of a clear calm lake.
Then he cast them on the earth, where few more hopeless people than
himself now moved towards their certain goal --- the tomb. He had
already passed sixty of the stages leading to it, and he had brought
from his journey nothing but errors and remorse. Now his health was
poor, his mind vacant, his heart sorrowful, and his old age short of
comforts.
The days of his youth appeared like dreams before him, and he
recalled the serious moment when his father placed him at the
entrance of the two roads --- one leading to a peaceful, sunny
place, covered with flowers, fruits and resounding with soft, sweet
songs; the other leading to a deep, dark cave, which was endless,
where poison flowed instead of water and where devils and poisonous
snakes hissed and crawled.
He looked towards the sky and cried painfully, “O youth, return! O
my father, place me once more at the entrance to life, and I’ll
choose the better way!” But both his father and the days of his
youth had passed away.
He saw the lights flowing away in the darkness. These were the
days of his wasted life; he saw a star fall down from the sky and
disappeared, and this was the symbol of himself. His remorse, which
was like a sharp arrow, struck deeply into his heart. Then he
remembered his friends in his childhood, who entered on life
together with him. But they had made their way to success and were
now honoured and happy on this New Year’s Night.
The clock in the high church tower struck and the sound made him
remember his parents’ early love for him. They had taught him and
prayed to God for his good. But he chose the wrong way. With shame
and grief he dared no longer look towards that heaven where his
father lived. His darkened eyes were full of tears, and with a
despairing effort, he burst out a cry: “ Come back, my early days!
Come back!”
And his youth did return, for all this was only a dream which he
had on New Year’s Night. He was still young though his faults were
real; he had not yet entered the deep, dark cave, and he was still
free to walk on the road which leads to the peaceful and sunny land.
Those who still linger on the entrance of life, hesitating to
choose the bright road, remember that when years are passed and your
feet stumble on the dark mountains, you will cry bitterly, but in
vain: “O youth, return! Oh give me back my early days!”
―――――――――――
兩條道路
約翰.羅斯金
那是一個(gè)除夕之夜，一位老人站在窗前。他悲傷地望著天空，望著深藍(lán)色的天空，繁星像百合花一樣漂浮在清澈平靜的天空之湖里。他望著地面，卻沒有幾個(gè)像他這
樣絕望的，奔向唯一的終點(diǎn)――墳?zāi)沟娜恕Ｔ谕ㄍK點(diǎn)的旅途中，他已經(jīng)走過了六十個(gè)驛站，收獲的卻只有過失和悔恨。如今他的健康不佳，精神空虛，內(nèi)心痛
苦，晚年的生活并不舒適。
年輕的時(shí)光像夢(mèng)一樣在浮現(xiàn)在眼前，他回想起那個(gè)關(guān)鍵的時(shí)刻，父親把他帶到人生的岔路口，有兩條路擺在他面前：一條通往一個(gè)寧?kù)o的、陽(yáng)光燦爛的地方，那里滿
是花果，柔和甜美的歌手回響在空中；另一條卻通往一個(gè)黑暗無(wú)底的洞穴，那里流淌的不是清水，而是毒汁，那里惡魔肆虐，毒蛇橫行。
他仰望著天空，痛苦地哭喊道：“啊，青春，回來吧！啊，父親，重新把我?guī)У缴钠瘘c(diǎn)吧，我會(huì)選擇另一條更好的路！”可是，他的父親連同青春，都已經(jīng)離開他了。
他看到黑暗中點(diǎn)點(diǎn)光亮被吞沒，那些是他虛度的日子；他看見一顆星星從天上墜落，消失了，那他的象征。悔恨，像一把鋒利的劍，深深刺入他的心臟。他想起那些
童年時(shí)的伙伴，那些同他一起踏上生命的旅途的人們，如今都是成功的、受人尊重的。此刻，他們都沉浸在除夕的幸福中。
教堂高塔上的鐘聲敲響了，這讓他想起了小時(shí)父母的愛，那些諄諄教誨，那些他們?yōu)樗男腋Ｋ龅亩\告。可是他選擇了一條錯(cuò)誤的路。羞愧和悲傷使他不敢再奢望父親所居住的天堂。他昏暗的眼睛飽含了淚水，他絕望地奮力哭喊：“回來吧，我逝去的歲月！回來啊！”
不過這次他的青春真的回來了。因?yàn)樗羞@一切只不過是除夕夜他做的一場(chǎng)夢(mèng)而已。他仍然年輕，盡管確實(shí)犯過錯(cuò)誤，不過仍然沒有進(jìn)入那黑暗的洞穴，他仍然可以選擇那條通往安寧和光明的道路。
正在人生路口徘徊，猶豫著是否選擇光明之路的年輕人啊！請(qǐng)記住，當(dāng)時(shí)光已逝，你的雙腳在黑暗的山間舉步維艱、跌跌撞撞的時(shí)候，你會(huì)痛苦地呼喊：“啊，青春！回來！啊，把我逝去的日子還給我吧！”可是，那一切都是沒用的！
―――――――――――
約翰.羅斯金（1819-1900），維多利亞時(shí)期英國(guó)著名的作家和評(píng)論家。他父親是位富商，經(jīng)常帶他到歐洲各地旅游，他從小就對(duì)建筑、藝術(shù)非常感興趣，
對(duì)美懷有強(qiáng)烈熱望。他的主要作品有《現(xiàn)代畫家》、《威尼斯的石頭》等。在本文中他向人們揭示了選擇正確人生道路的重要性和迫切性，引人深思。
7、Napoleon Bonaparte to Marie Josephine
Napoleon Bonaparte
Dear Marie,
I have your letter, my adorable love. It has filled my heart with
joy…since I left you I have been sad all the time.
My only happiness is near you. I go over endlessly in my thought
our kisses, your tears, your delicious jealousy. The charm of my
wonderful Josephine kindles a living, blazing fire in my heart and
senses. When shall I be able to pass every minute near you, with
nothing to do but to love you and nothing to think of but the
pleasure of telling you of it and giving you proof of it? I loved
you some time ago; since then I feel that I love you a thousand
times better. Ever since I have known you I adore you more every
day. That proves how wrong is that saying of La Bruyere “Love comes
all of a sudden.” Ah, let me see some of your faults: be less
beautiful, less graceful, less tender, less good. But never be
jealous and never shed tears. Your tears send me out of my mind ---
they set my very blood on fire. Believe me that it is utterly
impossible for me to have a single thought that is not yours, a
single fancy that is not Submissive to your will. Rest well. Restore
your health. Come back to me and then at any rate before we die we
ought to be able to say: “We were happy for so very many days!”
Millions of kisses even to your dog.
―――――――――――
拿破侖.波拿巴致瑪莉.約瑟芬
拿破侖.波拿巴
親愛的瑪莉，
我收到你的信了，我可愛的寶貝。你的信讓我的心充滿了快樂……自從和你分開后，我就一直悶悶不樂。
我唯一的快樂就是陪在你身邊。我腦子里不停地回想著我們的吻、你的淚、以及那甜蜜的醋意。我美妙的約瑟芬的魅力在我心中點(diǎn)燃了一團(tuán)熊熊的火。我何時(shí)才能每
時(shí)每刻都伴在你的身邊，除了愛你什么都不做、除了告訴你和向你證明我有多愛你之外什么不想呢？不久之前我愛過你，自那以后，我感到我對(duì)你的愛增加了一千
倍。自從我們相識(shí)以來，我一天比一天更加愛慕你。這證明了那句拉.布魯耶爾所說的“愛總是突如其來”是多么錯(cuò)誤。啊，讓我來看看你的一些美中不足吧，但愿
你能少幾分優(yōu)雅、少幾分美麗，少幾分溫柔，少幾分善良，但是堅(jiān)決不要嫉妒，堅(jiān)決不要掉眼淚。你的淚水會(huì)讓我我神志不清――會(huì)點(diǎn)燃我的血。請(qǐng)相信我，如果我
有一個(gè)念頭不是你的，有哪個(gè)意愿不是順從你的，這是根本不可能的事情。好好休息，養(yǎng)精蓄銳。回到我身邊，那時(shí)我想不管怎樣，我們?cè)陔x開人世時(shí)都可以說：
“我們?cè)?jīng)有過很多幸福的日子！”給你幾百萬(wàn)個(gè)吻，也吻你的愛犬。
―――――――――――
拿破侖.波拿巴（1769-1821）,法國(guó)政治家、軍事家。法蘭西第一帝國(guó)和百日王朝的皇帝。曾率軍征服了幾乎整個(gè)歐洲。
8、For a Declaration of War against Japan
Franklin Roosevelt
Mr. Vice President, Mr. Speaker, members of the Senate and the
House of Representative,
Yesterday, December 7, 1941 --- a date which will live in infamy
--- United States of America, was suddenly and deliberately attacked
by naval and air forces of the Empire of Japan.
The United States was at peace with that nation, and, at the
solicitation of Japan, was still in conversation with its government
and its Emperor looking toward the maintenance of peace in the
Pacific.
Indeed, one hour after Japanese air squadrons had commenced
bombing in the American island of Oahu, the Japanese Ambassador to
the Unites States and his colleague delivered to our Secretary of
State a formal reply to a recent American message. And while this
reply stated that it seemed useless to continue the existing
diplomatic negotiations, it contained no threat or hint of war or of
armed attack.
It will be recorded that distance of Hawaii from Japan makes it
obvious that the attack was deliberately planned many days or even
weeks ago. During the intervening time the Japanese Government has
deliberately sought to deceive the United States by false statements
and expressions of hope for continued peace.
The attack yesterday on the Hawaiian Islands has caused severe
damage to American naval and military forces. I regret to tell you
that very many American lives have been lost. In addition, American
ships have been reported torpedoed on the high seas between San
Francisco and Honolulu.
Yesterday, the Japanese government also launched an attack against
Malaya.
Last night, Japanese forces attacked Hong Kong.
Last night, Japanese forces attacked Guam.
Last night, Japanese forces attacked the Philippine Islands.
Last night, Japanese forces attacked Wake Island.
And this morning, the Japanese attacked Midway Island.
Japan has therefore undertaken a surprise offensive extending
throughout the Pacific area. The facts of yesterday and today speak
for themselves. The people of the United States have already formed
their opinions and well understand the implications to the very life
and safety of our nation.
As Commander-in-chief of the Army and Navy, I have directed that
all measures be taken for our defense. But always, let our whole
nation remember the character of the onslaught against us.
No matter how long it may take us to overcome this premeditated
invasion, the American people in their righteous might will win
through to absolute victory.
I believe that I interpret the will of Congress and of the people
when I assert that we will not only defend ourselves to the
uttermost, but will make it very certain that this form of treachery
shall never endanger us.
Hostilities exist, there is no blinking the fact that our people,
our territory, and our interest are in grave danger.
With confidence in our armed forces, with the unbounding
determination of our people, we will gain the inevitable triumph, so
help us God.
I ask that the Congress declare that since the unprovoked and
dastardly attack by Japan on Sunday, December 7, 1941, a state of
war has existed between the United States and the Japanese Empire.
――――――――――――――――――――――
1941年12月7日，珍珠港受到日本偷襲，羅斯福于1941年12月8日在國(guó)會(huì)發(fā)表本篇演說，美國(guó)國(guó)會(huì)當(dāng)天通過了向日本宣戰(zhàn)的決定。
――――――――――――――――――――――
要求對(duì)日本宣戰(zhàn)
富蘭克林.羅斯福
副總統(tǒng)先生，議長(zhǎng)先生，各位參議員和眾議員們：
昨天，1941年12月7日，將永遠(yuǎn)是一個(gè)恥辱的日子——美利堅(jiān)合眾國(guó)遭到了日本帝國(guó)海空軍部隊(duì)蓄意的突然襲擊。
美國(guó)過去與這個(gè)國(guó)家處于和平狀態(tài)，并且在日本的請(qǐng)求下，仍然同該國(guó)政府和天皇進(jìn)行對(duì)話，以期維持太平洋地區(qū)的和平。
事實(shí)上，就在日本空軍中隊(duì)開始轟炸美國(guó)的瓦湖島一小時(shí)后，日本駐美國(guó)大使和他的同事還向我國(guó)國(guó)務(wù)卿提交了對(duì)最近一份我國(guó)致日本書的正式復(fù)函。雖然該復(fù)函聲稱看起來繼續(xù)目前的外交談判已毫無(wú)必要，卻未包含任何有關(guān)戰(zhàn)爭(zhēng)或武裝襲擊的威脅或暗示。
應(yīng)該記錄在案的是，日本與夏威夷之間的距離足以表明這場(chǎng)戰(zhàn)爭(zhēng)在很多天甚至幾個(gè)星期前就開始蓄意謀劃了。而在此期間，日本政府故意用希望繼續(xù)維持和平這樣虛假的申明和表態(tài)來欺騙美國(guó)。
昨天日本對(duì)夏威夷群島的襲擊使美國(guó)海軍和陸軍軍力遭受了嚴(yán)重的損失，我很遺憾地告訴諸位，戰(zhàn)爭(zhēng)奪去了很多美國(guó)人的生命。另外，據(jù)報(bào)告，在舊金山和檀香山之間的公海上的美國(guó)船只也遭到了魚雷襲擊。
昨天，日本對(duì)馬來半島發(fā)動(dòng)了襲擊。
昨晚，日本軍隊(duì)襲擊了香港。
昨晚，日本軍隊(duì)襲擊了關(guān)島。
昨晚，日本軍隊(duì)襲擊了菲律賓群島。
昨晚，日本軍隊(duì)襲擊了威克島。
今天早晨，日本襲擊了中途島。
由此可見日本在太平洋區(qū)域已經(jīng)開始了令人震驚的全面侵略擴(kuò)張。昨天和今天的事實(shí)都已經(jīng)證明了這點(diǎn)。美國(guó)人民對(duì)此已經(jīng)有了自己的看法，并且很清楚這對(duì)我們民族的安全和存亡意味著什么。
作為海軍和陸軍總司令，我已經(jīng)下令采取一切手段來進(jìn)行防衛(wèi)。同時(shí)，請(qǐng)我們整個(gè)民族都牢記這場(chǎng)針對(duì)我們的侵犯。
無(wú)論我們要花多長(zhǎng)時(shí)間才能擊潰這次有預(yù)謀的入侵，美國(guó)人民都終將憑借正義的力量獲得絕對(duì)的勝利。
我堅(jiān)信，我們不僅會(huì)最大程度地保衛(wèi)我們自己，我們也會(huì)確保以后像此類背信棄義的行為永遠(yuǎn)不會(huì)再對(duì)我們構(gòu)成威脅。我相信我說的這些話可以代表國(guó)會(huì)和人民的意愿。
戰(zhàn)爭(zhēng)已經(jīng)發(fā)生，我們不能無(wú)視這個(gè)事實(shí)：我們的人民，我們領(lǐng)土，我們的利益都處于極度危險(xiǎn)的境地。
我們信賴我們的軍隊(duì)，我們有無(wú)比堅(jiān)決的信念，勝利必定屬于我們。愿上帝賜福于我們。
鑒于日本在1941年12月7日對(duì)我國(guó)進(jìn)行的無(wú)端的和卑鄙的襲擊，我要求國(guó)會(huì)宣布美國(guó)和日本已處于交戰(zhàn)狀態(tài)。
9、The Choice of Companion
Anonymous
A good companion is better than a fortune, for a fortune cannot
purchase those elements of character which make companionship a
blessing. The best companion is one who is wiser and better than
ourselves, for we are inspired by his wisdom and virtue to nobler
deeds. Greater wisdom and goodness than we possess lifts us higher
mentally and morally.
“A man is known by the companion he keeps.” It is always true.
Companionship of a high order is powerful to develop character.
Character makes character in the associations of life faster than
anything else. Purity begets purity, like begets like; and this fact
makes the choice of companion in early life more important even than
that of teachers and guardians
It is true that we cannot always choose all of our companions,
some are thrust upon us by business or the social relations of life,
we do not choose them, we do not enjoy them; and yet, we have to
associate with them more or less. The experience is not altogether
without compensation, if there be principle enough in us to bear the
strain. Still, in the main, choice of companions can be made, and
must be made. It is not best or necessary for a young person to
associate with “Tom, Dick, and Harry” without forethought or
purpose. Some fixed rules about the company he or she keeps must be
observed. The subject should be uttermost in the thoughts, and
canvassed often
Companionship is education, good or not; it develops manhood or
womanhood, high or low; it lifts soul upward or drags it downward;
it minister to virtue or vice. There is no half way work about its
influence. If it ennobles, it does grandly, if it demoralizes, it
doest it devilishly. It saves or destroys lustily. Nothing in the
world is surer than this. Sow virtue, and the harvest will be
virtue, Sow vice, and the harvest will be vice. Good companionships
help us to sow virtue; evil companionships help us to sow vice.
―――――――――――
擇友
佚名
&nbs;
一個(gè)好友勝過一筆財(cái)富。人性中有一些品質(zhì)會(huì)讓友誼變成一種幸福的事，而金錢買不到這些品質(zhì)。最好的朋友是那些比我們更睿智和更出色的人，他們的智慧和美德
會(huì)激發(fā)我們?nèi)プ龈呱械氖虑椤Ｋ麄冇兄任覀兏嗟闹腔酆透呱械那椴伲梢栽诰裆虾偷赖律蠈⑽覀儙胍粋€(gè)新的境界。
“觀其友而知其人”，這句話總是對(duì)的。高層次的交往會(huì)有力地塑造一個(gè)人的性情。在交往中，品性對(duì)品性的影響勝過其它任何因素。純潔的品格會(huì)培養(yǎng)純潔的品格，愛好會(huì)引發(fā)相同的愛好。這些表明，在年少時(shí)，選擇朋友甚至比選擇老師和監(jiān)護(hù)人還要重要。
不可否認(rèn)，有些朋友總是我們不能選擇的。有些是工作和社會(huì)關(guān)系強(qiáng)加于我們的。我們沒有選擇他們，也不喜歡他們，可是我們不得不或多或少地與他們交往。不
過，只要我們心中有足夠的原則來承擔(dān)壓力，與他們交往也并非毫無(wú)益處。在大多數(shù)情況下，我們還是可以選擇朋友的，而且，必須選擇。一個(gè)年輕人毫無(wú)前瞻性，
也無(wú)目的性地隨意與張三李四交往，是不好的，也是沒必要的。他必須遵守一些確定的交友原則，應(yīng)當(dāng)把它們擺在心中最高的位置，并經(jīng)常加以審視。
無(wú)論是有益的還是有害的友誼，都是一種教導(dǎo)。它可以培育或是高貴，或是卑微的品格；它可以使靈魂升華，也可以使之墮落；它可以滋生美德，也可以催生邪惡；
它的影響沒有折中之道：如果它讓人高尚，就會(huì)用一種無(wú)比高貴的方式，如果讓人墮落，也會(huì)用一種無(wú)比邪惡的方式。它可以有力地拯救一個(gè)人，也可以輕易地毀掉
一個(gè)人。播種美德，就會(huì)收獲美德；播種邪惡，就會(huì)收獲邪惡，這是非常確定的，而有益的友誼幫我們播種美德，有害的友誼則支使我們?nèi)鱿滦皭旱姆N子。
10、YOUTH
by Samuel Ullman
Youth is not a time of life; it is a state of mind;
it is not a matter of rosy cheeks, red lips and supple knees;
it is a matter of the will, a quality of the imagination, a vigor
of the emotions;
it is the freshness of the deep springs of life.
Youth means a tempera-mental predominance of courage over
timidity, of the appetite for adventure over the love of ease. This
often exists in a man of 60 more than a boy of 20.
Nobody grows old merely by a number of years. We grow old by
deserting our ideals.
Years may wrinkle the skin, but to give up enthusiasm wrinkles the
soul. Worry, fear, self-distrust bows the heart and turns the spring
back to dust. Whether 60 or 16, there is in every human being’s
heart the lure of wonder, the unfailing childlike appetite of what’s
next and the joy of the game of living.
In the center of your heart and my heart there is a wireless
station:
so long as it receives messages of beauty, hope, cheer, courage
and power from men and from the Infinite, so long are you young.
When the aerials are down, and your spirit is covered with snows
of cynicism and the ice of pessimism, then you are grown old, even
at 20, but as long as your aerials are up, to catch waves of
optimism, there is hope you may die young at 80.
青春
塞繆爾·厄爾曼
青春不是年華，而是心境；
青春不是桃面、丹唇、柔膝，而是深沉的意志，恢宏的想象，炙熱的戀情；
青春是生命的深泉在涌流。青春氣貫長(zhǎng)虹，勇銳蓋過怯弱，進(jìn)取壓倒茍安。如此銳氣，二十后生而有之，六旬男子則更多見。
年歲有加，并非垂老，理想丟棄，方墮暮年。歲月悠悠，衰微只及肌膚；熱忱拋卻，頹廢必致靈魂。憂煩，惶恐，喪失自信，定使心靈扭曲，意氣如灰。
無(wú)論年屆花甲，擬或二八芳齡，心中皆有生命之歡樂，奇跡之誘惑，孩童般天真久盛不衰。人人心中皆有一臺(tái)天線，只要你從天上人間接受美好、希望、歡樂、勇氣和力量的信號(hào)，你就青春永駐，風(fēng)華常存。
一旦天線下降，銳氣便被冰雪覆蓋，玩世不恭、自暴自棄油然而生，即使年方二十，實(shí)已垂垂老矣；然則只要樹起天線，捕捉樂觀信號(hào)，你就有望在八十高齡告別塵寰時(shí)仍覺年輕。
11、Ignorance Make One Happy
Robert Lynd
The average man who uses a telephone could not explain how a
telephone works. He takes for granted the telephone, the railway
train, the linotype, the airplane, as our grandfathers took for
granted the miracles of the gospels. He neither question nor
understand them. It is as though each of us investigated and made
his own a tiny circle of facts. Knowledge outside the day’s work is
regarded by most men as a gewgaw. Still we are constantly in
reaction against our ignorance. We rouse ourselves at intervals and
speculate. We revel in speculations about anything at all --- about
nbsp; life after death or about such questions as that which is said to
have puzzled Aristotle, “Why sneezing from noon to midnight was
good, but from night to noon unlucky?” One of the greatest joys
known to man is to take such a flight into ignorance in search of
the knowledge. The great pleasure of ignorance is, after all, the
pleasure of asking questions. The man who has lost this pleasure or
exchanged it for the pleasure of dogma, which is the pleasure of
answering, is already beginning to stiffen. One envies so
inquisitive a man as Jewell, who sat down to the study of physiology
in his sixties. Most of us have lost the sense of our ignorance long
before that age. We even become vain of our squirrel’s hoard of
knowledge and regard increasing age itself as a school of
omniscience. We forget that Socrates was famed for wisdom not
because he was omniscient but because he realized at the age of
seventy that he still knew nothing.
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羅伯特.林德（1879-1949）,英國(guó)近代散文名家，生于愛爾蘭，曾任倫敦《新聞報(bào)》文學(xué)編輯，工作之余著作頗豐，在散文創(chuàng)作方面有較高成就。
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無(wú)知常樂
羅伯特.林德
一般用電話的人都不懂電話是怎樣工作的，他們總是把電話、鐵路、排字機(jī)、飛機(jī)等看成是自然而然的東西，就像我們的祖先覺得福音書里的奇事都是很自然的一
樣。他們不懂，也不問。似乎我們每個(gè)人都只鉆研、弄懂很小范圍內(nèi)的一些事情。大多數(shù)人都認(rèn)為日常生活之外的知識(shí)是花里胡哨的東西。然而，我們也在不停地抗
拒著我們的無(wú)知。有時(shí)，我們會(huì)振奮起來，進(jìn)行思考。我們會(huì)信手拈來一個(gè)問題，然后沉浸在思考中――如死后的生活，或者其它問題，比如一個(gè)據(jù)說曾經(jīng)困擾亞里
士多德的問題：“為什么從中午到午夜打噴嚏是好運(yùn)氣，而從午夜到中午打噴嚏代表壞運(yùn)氣？”在尋找知識(shí)的過程中陷入無(wú)知，是人類的一大樂事。無(wú)知的快樂，說
到底，是提問題的快樂。一個(gè)已經(jīng)不會(huì)提問的人，一個(gè)用教條的答案回答問題并以此為樂的人，他的頭腦已經(jīng)開始僵化了。我們很羨慕裘伊，他在六十多歲的時(shí)候居
然開始做下來學(xué)習(xí)生理學(xué)，而大多數(shù)人在遠(yuǎn)未達(dá)到這個(gè)年齡就已經(jīng)不知道什么是無(wú)知了。我們甚至?xí)槲覀兊囊稽c(diǎn)淺薄的知識(shí)而沾沾自喜，甚至覺得，流逝的時(shí)光本
身就會(huì)自然地給我們所有的知識(shí)。我們忘了，蘇格拉底之所以流芳百世，不是因?yàn)樗裁炊级撬l(fā)現(xiàn)在他七十歲的時(shí)候，仍然什么都不懂。
12、Appeal to American
Mohandas Karamchand Gandhi
In my opinion, the Indian struggle for freedom bears its
consequence not only upon India and England but upon the whole
world. It contains one-fifth of the human race. It represents one of
the most ancient civilizations. It has traditions handed down from
tens of thousands of years, some of which, to the astonishment of
the world, remain intact. No doubt the ravages of time have affected
the purity of that civilization as they have that of many other
cultures and institutions.
If India is to revive the glory of her ancient past, she can only
do so when she attains her freedom. The reason for the struggle
having drawn the attention of the world I know does not lie in the
fact that we Indians are fighting for our liberty, but in the fact
the means adopted by us for attaining that liberty are unique and,
as far as history shows us, have not been adopted by any other
people of whom we have any record.
The means adopted are not violence, not bloodshed, not diplomacy
as one understands it nowadays, but they are purely and simply truth
and non-violence. No wonder that the attention of the world is
directed toward this attempt to lead a successful bloodless
revolution. Hitherto, nations have fought in the manner of the
brute. They have wreaked vengeance upon those whom they have
considered to be their enemies.
We find in searching national anthems adopted by great nations
that they contain imprecations upon the so-called enemy. They have
vowed destruction and have not hesitated to take the name of God and
seek divine assistance for the destruction of the enemy. We in India
have endeavored to reverse the procss. We feel that the law that
governs brute creation is not the law that should guide the human
race. That law is inconsistent with human dignity.
I, personally, would wait, if need be, for ages rather than seek
to attain the freedom of my country through bloody means. I feel in
the innermost of my heart, after a political extending, over an
unbroken period of, close upon thirty-five years, that the world is
sick unto death of blood spilling. The world is seeking a way out,
and I flatter myself with the belief that perhaps it will be the
privilege of the ancient land of India to show the way out to the
hungering world.
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甘地（1869－1948），印度民族運(yùn)動(dòng)領(lǐng)袖。畢業(yè)于英國(guó)倫敦大學(xué)。1893年在南非進(jìn)行反種族歧視斗爭(zhēng)，多次被捕。第一次世界大戰(zhàn)后返回印度，倡導(dǎo)對(duì)
英國(guó)殖民政府“非暴力不合作運(yùn)動(dòng)”，曾兩度出任國(guó)民大黨主席，主張印度教徒和伊斯蘭教徒團(tuán)結(jié)，反對(duì)歧視婦女和賤民。二戰(zhàn)后反對(duì)英國(guó)對(duì)印度和巴基斯坦分治，
被一名狂熱的印度教徒槍殺。畢生為印度的獨(dú)立而斗爭(zhēng)，獲得了人們的廣泛尊敬，被尊稱為“圣雄”。
此篇文章是他1931年受英國(guó)BBC電臺(tái)之邀所發(fā)表的演說。
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向美國(guó)呼吁
[印度] 莫罕達(dá)斯.卡拉姆紀(jì)德.甘地
在我看來，印度為爭(zhēng)取自由的斗爭(zhēng)不僅影響到印度和英國(guó)，而且影響了整個(gè)世界。她有著世界五分之一的人口，她代表了最古老的文明之一。她擁有流傳了數(shù)萬(wàn)年的
傳統(tǒng)，并讓世界感到驚奇的是，其中一些至今依然是完好無(wú)損的。當(dāng)然，和其它文明和傳統(tǒng)一樣，印度文明的純凈也遭到了時(shí)光的侵蝕。
如果印度想恢復(fù)她古老的榮譽(yù)的話，只有當(dāng)她獲得自由了才能做到。我知道，世人的目光被這場(chǎng)印度人爭(zhēng)取自由的斗爭(zhēng)所吸引，不在于我們爭(zhēng)取自由這件事，而在于我們?yōu)闋?zhēng)取自由所采取的獨(dú)特方式。從歷史來看，并無(wú)記載有民族曾經(jīng)采取過這種方式。
我們采取的方式不是暴力，不是流血，不是大家現(xiàn)在所熟知的手段，而是完全的、簡(jiǎn)單的理智和非暴力，所以并不奇怪世界的目光會(huì)被這種旨在一場(chǎng)無(wú)流血犧牲的成功革命的嘗試所吸引。而迄今為止，人們?nèi)匀灰砸靶U動(dòng)物的方式進(jìn)行斗爭(zhēng)，對(duì)他們所認(rèn)定的敵人實(shí)行報(bào)復(fù)懲罰。
翻開一些大國(guó)的國(guó)歌，我們都會(huì)發(fā)現(xiàn)有詛咒所謂敵人的內(nèi)容。他們發(fā)誓要消滅敵人，也毫不遲疑地以上帝的名義，并乞求神靈的幫助來消滅他們的敵人。而我們?cè)谟《鹊娜伺κ褂孟喾吹姆椒āＮ覀冇X得支配野蠻動(dòng)物界的法則并不應(yīng)該支配人類，因?yàn)槟沁`背了人類的高貴本質(zhì)。
如果需要的話，我自己情愿等待很多年，而不是用流血犧牲的手段來使我的國(guó)家獲得自由。35年連續(xù)不斷的政治生涯使我從內(nèi)心深處由衷感受到，人類已對(duì)血肉橫飛深惡痛絕，人類需要一種新的方式，我自以為，古老的印度大陸或許擁有為饑渴的人類展現(xiàn)這種新方式的優(yōu)先權(quán)。
13、The Road of Life
William.S.Maugham
The lives of most men are determined by their environment. They
accept the circumstances amid which fate has thrown them not only
with resignation but even with good will. They are like streetcars
running contentedly on their rails and they despise the sprightly
flitter that dashes in and out of the traffic and speeds so jauntily
across the open country. I respect them; they are good citizens,
good husbands, and good fathers, and of course somebody has to pay
the taxes; but I do not find them exciting. I am fascinated by the
men, few enough in all conscience, who take life in their own hands
and seem to mould it to their own liking. It maybe that we have no
such thing as free will, but at all events, we have the illusion of
it. At a cross-road it does seem to us that we might go either to
the right or the left and, the choice once made, it is difficult to
see that the whole course of the world’s history obliged us to take
the turning we did.
―――――――――――――――――
生活之路
威廉.S.毛姆
大多數(shù)人的生活都是由他們所處的環(huán)境決定。他們順從地甚至樂意地接受命運(yùn)把他們所扔進(jìn)的環(huán)境。他們就像電車一樣滿足地行駛于他們的軌道上，并且瞧不起那些
在敏捷地出沒車水馬龍中，快樂地奔馳于曠野上的車子。我尊重他們，他們是好公民、好丈夫和好父親，當(dāng)然總得要有人來交稅。但是，他們并沒有令人興奮的地
方。我被另外一些人深深吸引，他們將命運(yùn)掌握在自己手中，并且似乎把它改造成他們所喜歡的樣子，這樣的人是很少的。而或許我們并沒有所謂的自由意志，但不
管怎樣我們總有那樣的幻覺。在一個(gè)十字路口前，似乎我們可以走這條路也可以走那一條路，不過一旦做出選擇，我們很難意識(shí)到其實(shí)是整個(gè)世界歷史進(jìn)程迫使我們
選擇那個(gè)方向的。
――――――――――――――――
威廉.S.毛姆（1874－1965），英國(guó)著名小說家、劇作家、散文家。
14、Expressing One’s Individuality
Arnold Bennett
A most curious and useful thing to realize is that one never knows
the impression one is creating on other people. One may often guess
pretty accurately whether it is good, bad, or indifferent --- some
people render it unnecessary for one to guess, they practically
inform one --- but that is not what I mean. I mean much more than
that. I mean that one has one’s self no mental picture corresponding
to the mental picture which one’s personality leaves in the minds of
one’s friends. Has it ever struck you that there is a mysterious
individual going around, walking the streets, calling at houses for
tea, chatting, laughing, grumbling, arguing, and that all your
friends know him --- without saying more than a chance, cautious
word to you; and that that person is you? Supposing that you came
into a drawing-room where you were having tea, do you think you
would recognize yourself as an individuality? I think not. You would
be apt to say to yourself as guests do when disturbed in
drawing-rooms by other guests: “Who’s this chap? Seems rather queer.
I hope he won’t be a bore.” And your first telling would be slightly
hostile. Why, even when you meet yourself in an unsuspected mirror
in the very clothes that you have put on that very day and that you
know by heart, you are almost always shocked by the realization that
you are you. And now and then, when you have gone to the glass to
arrange your hair in the full sobriety of early morning, have you
not looked on an absolute stranger, and has not that stranger piqued
your curiosity? And if it is thus with precise external details of
form, colour, and movement, what may it not be with the vague
complex effect of the mental and moral individuality?
A man honestly tries to make a good impression. What is the
result? The result merely is that his friends, in the privacy of
their minds, set him down as a man who tries to make a good
impression. If much depends on the result of a single interview, or
a couple of interviews, a man may conceivably force another to
accept an impression of himself which he would like to convey. But
if the receiver of the impression is to have time at his disposal,
then the giver of the impression may just as well sit down and put
his hands in his pockets, for nothing that he can do will modify or
influence in any way the impression that he will ultimately give.
The real impress is, in the end, given unconsciously, not
consciously; and further, it is received unconsciously, not
consciously. It depends partly on both persons. And it is immutably
fixed beforehand. There can be no final deception…
――――――――――――――――
自我的展現(xiàn)
阿諾德.本涅特
一個(gè)人永遠(yuǎn)也不知道他給別人留有什么樣的印象，明白這點(diǎn)是有益的，也是讓人覺得奇怪的。一個(gè)人很容易準(zhǔn)確猜出這種印象是好的、壞的，還是不好不壞的，因?yàn)?
有些人讓你不用去猜，他們幾乎直接就告訴你了。但那不是我要說的，我要說的不止這些。我要說的是，一個(gè)人對(duì)他在別人腦子里留有的印象毫無(wú)所知。你曾想過這
樣的事嗎：有個(gè)神秘的人，到處閑逛，走在大街上，去茶館喝茶，和人聊天，談笑風(fēng)生，發(fā)牢騷，與人爭(zhēng)辯，你所有的朋友都認(rèn)識(shí)他，都與他很熟，而且對(duì)他是什么
樣的人早下了定論，但除了一兩次謹(jǐn)慎的只言片語(yǔ)外，他們從未對(duì)你提過他，但這個(gè)人就是你？假如“你”走進(jìn)一個(gè)休息室，你正在里面喝茶，你會(huì)認(rèn)出那個(gè)人是
“你”嗎？我想不會(huì)。你或許會(huì)對(duì)自己說，正如休息室里被人打擾的客人一樣：
“這個(gè)家伙是誰(shuí)？挺讓人不舒服的，希望他不要討人嫌。”你的第一反應(yīng)會(huì)是帶有點(diǎn)敵意。甚至當(dāng)你自己在一面突然撞見的鏡子里看到自己穿著那件你非常熟悉的衣
服，從而你意識(shí)到那就是你自己時(shí)，你為何總會(huì)為這種念頭而感到幾乎震驚呢？時(shí)常，在清晨很清醒的時(shí)候，你在鏡子前梳頭，你是否看到了一個(gè)完全陌生的人，而
且對(duì)他很好奇呢？如果說諸如形象、顏色、動(dòng)作這些精確的外觀細(xì)節(jié)都會(huì)讓你感到這樣，更不用說像精神、道德這樣不易把握的、復(fù)雜的個(gè)性特征所形成的印象呢？
一個(gè)人極力試圖給別人留下好印象，結(jié)果如何呢？結(jié)果僅僅是，他的朋友們?cè)趦?nèi)心里會(huì)把他看作是一個(gè)努力給別人留有好印象的人罷了。如果僅僅是一次或幾次會(huì)
面，一個(gè)人也許可以使別人信服地接受他所期望展現(xiàn)出來的印象，可是如果接受者可以隨意安排他的時(shí)間來認(rèn)識(shí)這個(gè)人的話，那么印象制造者最好還是坐下來，什么
事情都不做，因?yàn)樗麩o(wú)論如何都無(wú)法改變或影響他所最終給別人的印。真實(shí)的印象，最終不是刻意地而是無(wú)意地做出的。此外，它也不是刻意地而是無(wú)意地被接收
的，它取決于雙方。而且是事先就已經(jīng)確定了的，是沒辦法欺騙到底的……
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阿諾德.本涅特（1867-1931）, 本世紀(jì)初期英國(guó)著名小說家、散文家。他的文風(fēng)受法國(guó)自然主義風(fēng)格影響較深，行文冷靜客觀。
15、Shall We Choose Death?
Bertrand Russell
I am speaking not as a Briton, not as a European, not as a member
of a western democracy, but as a human being, a member of the
species Man, whose continued existence is in doubt. The world is
full of conflicts: Jews and Arabs; Indians and Pakistanis; White men
and Negroes in Africa; and, overshadowing all minor conflicts, the
titanic struggle between communism and anticommunism.
Almost everybody who is politically conscious has strong feelings
about one or more of these issues; but I want you, if you can, to
set aside such feelings for the moment and consider yourself only as
a member of a biological species which has had a remarkable history
and whose disappearance none of us can desire. I shall try to say no
single word which should appeal to one group rather than to another.
All, equally, are in peril, and if the peril is understood, there is
hope that they may collectively avert it. We have to learn to think
in a new way. We have to learn to ask ourselves not what steps can
be taken to give military victory to whatever group we prefer, for
there no longer are such steps. The question we have to ask
ourselves is: What steps can be taken to prevent a military contest
of which the issues must be disastrous to all sides?
The general public, and even many men in position of authority,
have not realized what would be involved in a war with hydrogen
bombs. The general public still thinks in terms of the obliteration
of cities. It is understood that the new bombs are more powerful
than the old and that, while one atomic bomb could obliterate
Hiroshima, one hydrogen bomb could obliterate the largest cities
such as London, New York, and Moscow. No doubt in a hydrogen-bomb
war great cities would be obliterated. But this is one of the minor
disasters that would have to be faced. If everybody in London, New
York, and Moscow were exterminated, the world might, in the course
of a few centuries, recover from the blow. But we now know,
especially since the Bikini test, that hydrogen bombs can gradually
spread destruction over a much wider area than had been supposed. It
is stated on very good authority that a bomb can now be manufactured
which will be 25, 000 times as powerful as that which destroyed
Hiroshima. Such a bomb, if exploded near the ground or under water,
sends radioactive particles into the upper air. They sink gradually
and reach the surface of the earth in the form of a deadly dust or
rain. It was this dust which infected the Japanese fishermen and
their catch of fish although they were outside what American experts
believed to be the danger zone. No one knows how widely such lethal
radioactive particles might be diffused, but the best authorities
are unanimous in saying that a war with hydrogen bombs is quite
likely to put an end to the human race. It is feared that if many
hydrogen bombs are used there will be universal death – sudden only
for a fortunate minority, but for the majority a slow torture of
disease and disintegration.
Here, then, is the problem which I present to you, stark and
dreadful and inescapable: Shall we put an end to the human race; or
shall mankind renounce war? People will not face this alternative
because it is so difficult to abolish war. The abolition of war will
demand distasteful limitations of national sovereignty. But what
&nsp; perhaps impedes understanding of the situation more than anything
else is that the term “mankind” feels vague and abstract. People
scarcely realize in imagination that the danger is to themselves and
their children and their grandchildren, and not only to a dimly
apprehended humanity. And so they hope that perhaps war may be
allowed to continue provided modern weapons are prohibited. I am
afraid this hope is illusory. Whatever agreements not to use
hydrogen bombs had be reached in time of peace, they would no longer
be considered binding in time of war, and both sides would set to
work to manufacture hydrogen bombs as soon as war broke out, for if
one side manufactured the bombs and the other did not, the side that
manufactured them would inevitable be victorious…
As geological time is reckoned, Man has so far existed only for a
very short period --- one million years at the most. What he has
achieved, especially during the last 6,000 years, is something
utterly new in the history of the Cosmos, so far at least as we are
acquainted with it. For countless ages the sun rose and set, the
moon waxed and waned, the stars shone in the night, but it was only
with the coming of Man that these things were understood. In the
great world of astronomy and in the little world of the atom, Man
has unveiled secrets which might have been thought undiscoverable.
In art and literature and religion, some men have shown a sublimity
of feeling which makes the species worth preserving. Is all this to
end in trivial horror because so few are able to think of Man rather
than of this or that group of men? Is our race so destitute of
wisdom, so incapable of impartial love, so blind even to the
simplest dictates of self-preservation that the last proof of its
silly cleverness is to be the extermination of all life on our
planet? – for it will be not only men who will perish, but also the
animals, whom no one can accuse of communism or anticommunism.
I cannot believe that this is to be the end. I would have men
forget the ir quarrels for a moment and reflect that, if they will
allow themselves to survive, there is every reason to expect the
triumphs in the future to exceed immeasurably the triumphs of the
past. There lies before us, if we choose continual progress in
happiness, knowledge, and wisdom. Shall we, instead, choose death,
because we cannot forget our quarrels? I appeal, as a human being to
human beings: remember your humanity, and forget the rest. If you
can do so, the way lies open to a new Paradise; if you cannot,
nothing lies before you but universal death.
―――――――――――――――――――――――――――――――――
伯蘭特.羅素（1872-1970）,英國(guó)哲學(xué)家、邏輯學(xué)家。畢業(yè)于劍橋大學(xué)三一學(xué)院，英國(guó)皇家學(xué)會(huì)會(huì)員。第一次世界大戰(zhàn)期間因宣傳和平而被監(jiān)禁。
1950年獲諾貝爾文學(xué)獎(jiǎng)。1963年創(chuàng)立羅素和平基金。在數(shù)學(xué)上提出“羅素悖論”，對(duì)20世紀(jì)數(shù)學(xué)基礎(chǔ)產(chǎn)生很大的影響。在哲學(xué)上，提出邏輯原子論即所謂
“中立一元論”。在政治上，反對(duì)侵略戰(zhàn)爭(zhēng)，主張和平主義。在美國(guó)制造出氫彈并進(jìn)行爆炸試驗(yàn)后，他成了核武器的積極反對(duì)者。本篇是他在這方面具有代表性的演
說。
―――――――――――――――――――――――――――――――――
我們?cè)撨x擇死亡嗎？
[英國(guó)] 伯蘭特.羅素
在此，我不是以一個(gè)英國(guó)人，或是歐洲人，或是一位西方人民，而是僅作為一個(gè)人，作為人類這個(gè)生死未卜的種族中的一員來說這些話的。世界上充滿了沖突：猶太
人和阿拉伯人之間、印度人和巴基斯坦人之間、白人和非洲黑人之間，以及，讓所有小的沖突相形見絀的共產(chǎn)主義和非共產(chǎn)主義之間的嚴(yán)重對(duì)抗。
幾乎每個(gè)對(duì)政治敏感的人都會(huì)這些事情有強(qiáng)烈的感受，但是，如果可以的話，我希望你們此刻能把這些感受放到一邊，而是只以你們是一個(gè)物種的一員來思考問題，
這個(gè)物種有過輝煌的歷史，誰(shuí)也愿看到它消失。我努力做到不對(duì)任何群體說一個(gè)厚此薄彼的字眼，所有的人，都同樣地處于危險(xiǎn)之中，不過如果大家可以意識(shí)到這種
危險(xiǎn)的話，還是有希望共同避免它的。我們需要以一種新方式來思考。我們要學(xué)會(huì)不再問自己用什么樣的方法才能使我們鐘愛的那一方獲得軍事勝利，因?yàn)椴粫?huì)再有
這些方法了。我們要問自己的是：我們?nèi)绾尾拍茏柚挂粋€(gè)兩敗俱傷的軍備競(jìng)賽？
公眾，甚至許多當(dāng)權(quán)者，都未曾意識(shí)到氫彈戰(zhàn)爭(zhēng)意味著什么。公眾仍然以為那只是摧毀一些城市。大家已知道新型比舊的威力更大，一顆原子彈可以夷平廣島，而一
顆氫彈可以毀滅像倫敦、紐約、莫斯科這樣的大城市。毫無(wú)疑問氫彈戰(zhàn)爭(zhēng)中大城市會(huì)被毀滅，但那不過是我們可能遇到的小災(zāi)難之一。如果倫敦、紐約、莫斯科的人
都死光了，人類也許要?dú)v經(jīng)數(shù)個(gè)世紀(jì)才能從這種打擊中恢復(fù)元?dú)狻？墒乾F(xiàn)在，其在比基尼核試驗(yàn)后，我們很清楚，氫彈的破壞力可以慢慢擴(kuò)散到一個(gè)比我們?cè)阮A(yù)料
的更大的范圍內(nèi)。一個(gè)極具權(quán)威的機(jī)構(gòu)聲稱如今可以制造出一種原子彈，它的威力是毀滅廣島那顆原子彈的25000倍。這樣一個(gè)，如果在近地或者水下爆炸，會(huì)
將放射性粒子送入高空，它們會(huì)慢慢下沉，然后以一種致命的灰塵或者雨水的形式抵達(dá)地面。就是這種灰塵感染了日本的漁民，影響了他們的捕魚業(yè)，盡管他們處于
美國(guó)專家們所認(rèn)為的危險(xiǎn)區(qū)域之外。沒人知道這種致命的放射性粒子會(huì)擴(kuò)散多廣，不過所有最權(quán)威的機(jī)構(gòu)一致認(rèn)為氫彈戰(zhàn)爭(zhēng)很可能將整個(gè)人類毀滅。我們擔(dān)心如果在
戰(zhàn)爭(zhēng)中使用很多氫彈的話，所有人都會(huì)死光――而且只有少數(shù)幸運(yùn)的人可以迅速死掉，而大部分人則會(huì)忍受長(zhǎng)時(shí)間的疾病和核輻射的折磨。
在此，我向大家提出一個(gè)直接的、讓人討厭的，而不可回避的問題：我們要讓人類滅絕嗎，還是讓人類放棄戰(zhàn)爭(zhēng)？人們不愿面對(duì)這個(gè)抉擇，因?yàn)榉艞墤?zhàn)爭(zhēng)實(shí)在是太難
了。那意味著對(duì)主權(quán)的限制，這是讓人不舒服的。但或許最阻止人們認(rèn)清形式的原因是“人類”這個(gè)概念是讓人感到模糊和抽象的。人們不僅對(duì)人類這個(gè)概念一知半
解，甚至很少想到這種危險(xiǎn)是針對(duì)他們自己以及他們的孩子、孫子們的。他們期待著，或許只要禁止使用現(xiàn)代武器，戰(zhàn)爭(zhēng)還是可以繼續(xù)的。但我恐怕這種期望僅僅是
幻想。無(wú)論在和平時(shí)期哪些禁止使用氫彈的條約曾經(jīng)發(fā)揮效用，它們?cè)趹?zhàn)時(shí)都會(huì)失去效力。一旦戰(zhàn)爭(zhēng)爆發(fā)，雙方就會(huì)立即著手制造氫彈，因?yàn)槿绻环街圃鞖鋸椂?
一方?jīng)]有的話，勝利就會(huì)毫無(wú)疑問地屬于前者。
按地質(zhì)年代來計(jì)算，迄今為止人類只存在了很短的一段時(shí)間，至多一百萬(wàn)年。可是他們所取得的成績(jī)，尤其在最近6000年里，是在我們所知道的宇宙歷史上全新
的。億萬(wàn)年的歲月中，日升日落，月圓月缺，星空閃耀，而只有人類來到世界上才理解了這一切。在天文學(xué)的宏觀世界和原子的微觀世界，人類揭示了原先或許認(rèn)為
是不可了解的秘密。在藝術(shù)、文學(xué)和宗教領(lǐng)域，許多人展現(xiàn)了一種崇高的情感，這些崇高情感讓人類這個(gè)種族是值得保全的。難倒說僅僅是因?yàn)楹苌儆腥瞬皇莾H僅考
慮這群或那群人，而是考慮到整個(gè)人類, 所有這一切都要消失在那毫無(wú)意義的恐怖活動(dòng)中嗎？
我們的種族真的如此缺乏智慧，不能毫無(wú)偏袒地去愛，并對(duì)自我保存這種最簡(jiǎn)單的要求都視而不見，以至于我們愚蠢的小聰明的最后證明就是毀滅地球上所有的生物？要知道，人類不僅會(huì)毀滅自己，所有的動(dòng)物都會(huì)被毀滅，而無(wú)人可以指責(zé)它們是信奉共產(chǎn)主義還是非共產(chǎn)主義的。
我無(wú)法相信這就是結(jié)局。如果人類想繼續(xù)生存下去，我希望人們能暫停忘卻爭(zhēng)吵，并仔細(xì)反省，這樣我們很有理由期待未來我們將取得比過去大無(wú)數(shù)倍的成就。假如
我們做此選擇，我們未來會(huì)持續(xù)得到更多的快樂、知識(shí)、智慧。難倒僅僅因?yàn)槲覀儾荒芡鼌s我們的爭(zhēng)端，我們就要選擇死亡嗎？作為一個(gè)人，我向人類呼吁：記住你
們是人類，忘記其它的。如果你們可以做到的話，一個(gè)新的天堂將會(huì)展現(xiàn)在我們面前，反之，只有整個(gè)世界的共同滅亡。
16、The Hippocratic Oath
I swear by Apollo the physician, by Aesculapius, Hygeia, and
Panacea, and I take to witness all the gods, all the goddesses, to
keep according to my ability and my judgement the following oath.
To consider dear to me as my parents him who taught me this art,
to live in common with him, and if necessary to share my goods with
him, to look upon him children as my own brothers, to teach them
this art if they so desire without fee or written promise, to impart
to my sons and the sons of the master who taught me and the
disciples who have enrolled themselves and have agreed to the rules
of the profession, but to these alone, the precepts and the
instruction.
I will prescribe regimen for the good of my patients according to
my ability and my judgement and never do harm to anyone. To please
no one will I prescribe a deadly drug, nor give advice which may
cause his death. Nor will I give a woman a pessary to procure
abortion. But I will preserve the purity of my life and my art. I
will not cut for stone, even for patients in whom the disease is
manifest. I will leave this operation to be performed by
practitioners (specialist in this art). In every house where I come
I will enter only for the good of my patients, keeping myself far
from all intentional ill-doing and all seduction. All that may come
to my knowledge in the exercise of my profession or in daily
commerce with men, which ought not to be spread abroad, I will keep
secret and will never reveal it.
If I keep this oath faithfully, may I enjoy my life and practice
my art, respected by all men and in all times, but if I swerve from
it or violate it, may the reverse be my lot.
希波克拉底誓言(公元前5世紀(jì))
仰賴醫(yī)神阿波羅·埃斯克雷彼斯及天地諸神為證，鄙人敬謹(jǐn)宣誓愿以自身能力及判斷力所急，遵守此約。凡授我藝者敬之如父母，作為終身同業(yè)伴侶，彼有急需我接
濟(jì)之。視彼兒女，猶我兄弟，如欲受業(yè)，當(dāng)免費(fèi)并無(wú)條件傳授之。凡我所知無(wú)論口授書傳俱傳之吾子，吾師之子及發(fā)誓遵守此約之生徒，此外不傳他人。
我愿盡余之能力與判斷力所及，遵守為病家謀利益之信條，并檢束一切墮落及害人行為，我不得將危害藥品給予他人，并不作該項(xiàng)之指導(dǎo)，雖有人請(qǐng)求亦不與之。尤
不為婦人施墮胎手術(shù)。我愿以此純潔與神圣之精神，終身執(zhí)行我職務(wù)。凡患結(jié)石者，我不施手術(shù)，此則有待于專家為之。
無(wú)論至于何處，遇男或女、貴人及奴婢，我之唯一目的，為病家謀幸福，并檢點(diǎn)吾身，不作各種害人及惡劣行為，尤不作誘奸之事。凡我所見所聞，無(wú)論有無(wú)業(yè)務(wù)關(guān)
系，我認(rèn)為應(yīng)守秘密者，我愿保守秘密。尚使我嚴(yán)守上述誓言時(shí)，請(qǐng)求神抵讓我生命與醫(yī)術(shù)能得無(wú)上光榮，我茍違誓，天地鬼神實(shí)共亟之。
注：希波克拉底約公元前460—371)，古希臘著名醫(yī)生，治學(xué)嚴(yán)謹(jǐn)，醫(yī)術(shù)精湛，醫(yī)德高尚。
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