罗伯特･李･弗罗斯特：The Road Not Taken等文章

(In this meditative poem, the speaker tells us how the course of his life was determined when he came upon two roads that diverged in a wood  to choose，he“took the one less traveled by，And that has Made all the difference。“）

     

Two roads diverged in a yellow wood，

And sorry I could not travel both

And be one traveler，Long I stood

And looked down one as far as I could

Two Where it bent in the undergrowth；

 

Then took the other，as just as fair

And having perhaps the better claim，

Because it was grassy and wanted wear

Though as for that the passing there

Had worn them really about the same，

 

And both that morning equally lay

In leaves no step had trodden black。

Oh，I kept the first for anther day！

Yet knowing how way leads on to way，

I doubted if I should ever come back。

 

I shall be telling this with a sign

Somewhere ages and ages hence:

Two roads diverged in a wood, and I---

I took the one less traveled by，

And that has made all the difference。

 

中文翻译：

 

1.黄昏林中两条小岔分，

  可惜我不能同时并行。

  我这个孤身游子，长久逡巡，

  向其中一条望去，直到它折入灌木丛，失去踪影。

2.接着,我打量另一条,

  它同样秀美,似乎更吸引人,

  路面的野草渴望更多的足印，

  尽管来往的行人已把它踩成同第一条相仿的小径。

3.那天早晨，两条路躺在

  尚未给屐齿踩黑的落上面。

  唱，我决定来日再造访第一条，

  我知道世上的路与路相连，

  却怀疑我能否回返。

4.我完在今后的岁月里，在景处，

  讲述这事，并带上一声嗟叹：

  林中的两条小路，我-------

  我把行人寥落的那条选择，

  结果，酿成了天壤之别。

 

    这是美国著名的工业时代的田园诗人罗伯特･李･弗罗斯特（1874—1963）的一首哲理诗，这首《没有走的路》，通过“我”在林中选择道路，象征世人多数会在生活的十字路口做出抉择。但是选择走不同的路，给人生带来的结局也很不相同，一旦选择，就没有再回头的可能。显然，诗人是更愿意选择一条人不常走的路，更愿意去走出自己的人生新路。

About author：Robert Lee Frost  was born in 1874—1963，He is one of very famous poets in America，He is also considered a regional poet ,he wrote many poems that investigate the basic themes of man’s life in his long poetic career.

 

 

2、

雪莱：A Song: Men Of England
     Men of England, wherefore plough

     For the lords who lay ye low?

     Wherefore weave with toil and care

     The rich robes your tyrants wear? 

 

     Wherefore feed and clothe and save

     From the cradle to the grave

     Those ungrateful drones who would

     Drain your sweat----nay, drink your blood?

 

     Wherefore, Bees of England, forge

     Many a weapan, chain, and scourge,

     That these stingless drones may spoil

     The forced produce of your toil?

 

     Have ye leisure, comfort, calm,

     Shelter, food, love’s gentle balm?

     Or what is it ye buy so dear

     With your pain and with your fear?

 

     The seed ye sow, another reaps;

     The wealth ye find, another keeps;

     The robes ye weave, another wears;

     The arms ye forge, another bears.

 

     Sow seed----but let no tyrant reap:

     Find wealth----let no impostor heap:

     Weave robes----let not the idler wear:

     Forge arms----in your defence to bear.

 

     Shrink to your cellars, holes, and cells----

     In halls ye deck another dwells.

     Why shake the chains ye wrought? When see

     The steel ye tempered glance on ye.

 

     With plough and spade and hoe and loom

     Trace your grave and build your tomb

     And weave your winding-sheet----till fair

     England be your Sepulchre.

 

            译文：英国人民之歌

     英国的人民啊，贵族老爷压迫你们，

     为什么还要为他们耕作？

     你们辛苦艰难纺织出的华丽衣服，

     为什么让恶霸穿着？

 

     为什么从摇篮到坟墓，

     你们要供养那些忘恩负义的“公蜂”（统治者），

     他们不仅要榨干你们的汗

     还要吸尽你们的血。

 

     英格兰的蜜蜂啊，为什么要铸造统治者的统治工具？

     这些武器、这些铁链和镣铐，

     让那些无螯的“公蜂”来破坏

     你们辛劳努力的成果？

 

     人们啊，你们可有空闲、安慰？

     你们可有房子住、有好饭吃? 有爱的温柔和慰藉?

     你们带着痛苦和恐惧，你们付出了高昂的代价，

     而你们却获得了什么？

 

     你们辛勤播种，却被别人收获；

     你们发现财富，却被别人聚敛；

     你们缝制衣服，却让别人穿着；

     你们铸造武器，却让别人使用。

 

     播种，但别让恶霸收获，

     寻找财富，别让骗子聚敛；

     制衣，别让无所事事者穿着；

     铸造武器，要自己使用，保卫自己的利益。

 

     怯懦的人，龟缩进你们的地窖、洞穴和小屋，

     你们装修的厅堂让他人住。

     你们制造的镣铐，为什么还要摇动？

     你们锻造的钢向你们瞪眼。

 

     你们最后用犁子、锄头、铁揪和织布机，

     你们画出自己的坟墓、造出自己的坟墓，

     你们织造出自己的裹尸布，

     直到英格兰成为你们的大坟墓。

 

About author : Percy Bysshe Shelley (1792—1822), he is one of the greatest of English poets. He also expressed his love for freedom and his hatred toward tyranny.

This poem is regarded as one of the greatest political lyrics.

雪莱是我们熟悉的英国浪漫主义时期的伟大诗人之一，他的诗表达了对自由的热爱及对暴君的痛恨。“英国人民之歌”是选自他最伟大的政治抒情诗篇中的一首。

2010年10月10日 00:00

 

 

3、希拉里･R ･克林顿：A New Approach To Global Food Security And Hunger
A NEW APPROACH TO GLOBAL FOOD SECURITY AND HUNGER

 

希拉里･R ･克林顿

By Hillary Rodham Clinton

         For one billion people around the world, the daily effort to grow, buy, or sell food is the defining struggle of their lives.  This matters to them, and to all of us.  

        Consider the daily life of the world’s typical small farmer.

        She lives in a rural village in Sub-Saharan Africa, Asia, or Latin America, and farms a piece of land that she does not own.  She rises before dawn and walks miles to collect water.  She works all day in a field, sometimes with a baby strapped on her back.

        If she’s lucky, drought, blight, or pests don’t destroy her crops, and she raises enough to feed her family.  She may even have some left over to sell.  But there’s no road to the nearest market and no one there who can afford to buy from her.

         Now let’s consider the life of a young man in a crowded city 100 miles from that farmer.  He has no job—or a job that pays pennies.  He goes to the market—but the food is rotting, or priced beyond reach.  He is hungry, and often angry.

         She has extra food to sell, and he wants to buy it.  But that simple transaction can’t take place because of complex forces beyond their control.

          Meeting the challenge of global hunger is at the heart of what we call “food security”—empowering the world’s farmers to sow and harvest plentiful crops, effectively care for livestock or catch fish—and then ensuring that the food they produce reaches people most in need. 

          Food security is not only about food.  It represents the convergence of complex issues: droughts and floods caused by climate change, swings in the global economy that affect food prices and threaten the fate of vital infrastructure projects, and spikes in the price of oil that increase transportation costs.

         But food security is all about security.  Chronic hunger poses a threat to the stability of governments, societies, and borders.  People who are starving or undernourished, have no incomes, and can’t care for their families are left with feelings of hopelessness and despair.  That desperation can lead to tension, conflict, and even violence.  Since 2007, there have been riots over food in more than 60 countries. 

         And the failures of farming in many parts of the world—the obstacles that separate that small farmer and that hungry young man—have a powerful impact on the global economy.  Farming is the only or primary source of income for more than three-quarters of the world’s poor.  When so much of humankind works hard every day but still can’t support their families, the whole world is held back.

          The Obama Administration sees chronic hunger as a key priority of our foreign policy.  Other countries are joining us in this effort.  Major industrialized nations have committed more than $22 billion over three years to spur agriculture-led economic growth.  And on September 26, UN Secretary General Ban Ki-moon and I co-hosted a gathering of leaders from more than 130 countries to build international support.

         The U.S. approach to food security will be informed by our experience with development.  The truth is, we have spent too many years and too much money on development projects that have not yielded lasting results.  But we have learned from these efforts.  We know that the most effective strategies emanate from those closest to the problems, not foreign governments or institutions thousands of miles away.  And we know that development works best when it is seen not as aid but as investment.

         With those lessons in mind, our food security initiative will be guided by five principles, which will help us get to the roots of the problem and pursue lasting change.

        First, we understand that there is no one-size-fits-all model for agriculture.  So we will work with partner countries to create and implement their plans. 

        Second, we will address the underlying causes of hunger by investing in everything from better seeds to risk-sharing programs to protect small farmers.  And since the majority of the world’s farmers are women, it’s critical that our investments in agriculture leverage their ambition and perseverance.

          Third, no one entity can eradicate hunger on its own.  But if stakeholders work together—coordinating on the country, regional, and global levels—our impact can multiply.

        Fourth, multilateral institutions have the reach and resources that extend beyond any one country.  By supporting their efforts, we will benefit from their expertise.

        Lastly, we pledge long-term commitment and accountability.  To prove it, we will invest in monitoring and evaluation tools that will allow the public to see what we have done.

          This effort may take years, even decades, before we reach the finish line. But we pledge our full resources and energies. 

           While we pursue this effort, we will maintain our deep commitment to emergency food assistance, to answer the urgent cry for help when tragedies and disasters take their toll—as is happening now in the Horn of Africa, where drought, crop failures, and civil war have caused the worst humanitarian crisis in 18 years.

       Revitalizing global agriculture will not be easy. In fact, it is one of the most ambitious and comprehensive diplomacy and development efforts our country has ever undertaken.  But it can be done.  It is worth doing.  And if we succeed, our future will be more prosperous and more peaceful than our past. 

 翻译：

 

应对全球粮食保障和饥饿问题的新途径

希拉里·罗德姆·克林顿（Hillary Rodham Clinton）

 

        全世界10亿人口而言，种粮、购粮或卖粮的日常辛劳灌注了他们的全部生活。这对他们很重要，也对我们所有人很重要。

        让我们看看世界上一位普通小农业者的日常生活。

        她可能住在非洲撒哈拉沙漠以南地区、亚洲或拉丁美洲的某一村庄，耕种的是一块不属于自己的土地。她天不亮起身，步行好几里路去打水。她整天都在田里干活，有时背上背着婴儿。

        如果遇上好年景，她的庄稼不遭受旱灾、枯萎病或虫灾的侵害，她就能收获满足全家人需要的口粮。她甚至可能还有多余的粮食卖给他人。但她的村庄没有通往最近市场的道路，而且那里也没有人买得起她的粮食。

        让我们再看看离她100里以外的一座人口众多的城市中的一位年轻人的生活。他没有工作——或只有一份收入微薄的工作。他到市场买食品——但这些食品不是不新鲜，就是价格太贵。他饥肠辘辘，而且往往忿忿不平。

她有多余的粮食要卖，他需要买粮食。但是，由于他们无力控制的复杂因素，这种简单交易无法进行。

        因此，应对全球饥是我们所说的“粮食保障”的核心，即：帮助全世界的农民播种和收获丰产的庄稼，有效饲养牲畜或捕鱼——然后确保这些食品到达最有需要的人手中。

        粮食保障不仅仅涉及粮食，而是一系列纵横交错问题的集中体现：气候变化造成的干旱和洪水，影响粮食价格并危及关键性基础工程进展的全球经济动荡，以及带来运输成本提高的油价飙升。

        但是，粮食保障事关一切安全保障。长期饥饿威胁到政府、社会和边境的稳定。食不果腹或营养不良、没有收入和无力养家将导致人们陷入失望，走投无路，而这种绝望可能引发矛盾、冲突甚至暴力。自2007年以来，有60多个国家爆发过抢粮暴乱。

        全世界很多地区的农业失败——阻隔那位小农和那个饥饿的年轻人的种种障碍——对全球经济具有重大影响。全世界贫困人口中有超过四分之三的人以农耕为惟一或主要收入来源。当如此众多的人每天辛勤劳作却仍不能维持一家人的生计时，整个世界都无法前进。

        奥巴马政府将解决长期饥饿问题作为我国外交政策的一个首要重点。其他国家也纷纷加入这项努力。主要工业化国家已承诺分三年投入超过220亿美元资金，以刺激由农业带动的经济增长。9月26日，联合国秘书长潘基文（Ban Ki-moon）和我共同主持了有130多个国家领导人出席会议，为此建立国际支持。

        美国在粮食保障问题上的做法将基于我们在发展工作中的经验。诚实地说，我们在没有持久效果的发展项目上花费了过多的时间和财力。但我们从这些努力中吸取了经验教训。我们知道，最有效的策略来自于与问题最接近的人，而不是远在千里之外的外国政府或机构。我们还知道，当发展不是被当作援助而是投资时，能收到最好的效果。

        根据这些经验教训，我们的粮食保障行动将在五项原则的指导下进行。这些原则将有助于我们抓住问题的根源，致力于带来永久性变化。

        首先，我们懂得，没有一刀切的农业模式。因此，我们将与伙伴国合作，制定并实施它们各自的计划。

        第二，我们将投资于从改良种子到旨在保护小农的分担风险项目，致力于解决导致饥饿的根源。由于世界上大多数农民是妇女，必须让我们的农业投资有助施展她们的抱负，发挥她们的锲而不舍精神。

        第三，没有任何一个实体能够单枪匹马扫除饥饿。但如果利益攸关的各方携手合作，在国家、区域和全球层次进行协作，我们的影响将成倍扩大。

        第四，多边机构的活动范围及资源超越任何一个国家。支持多边机构的工作可以让我们从它们的专长中获益。

        最后，我们作出长期承诺与责任保证。为证明这一点，我们将投资于监督和评估手段，以使公众看到我们所做的工作。

        这项努力需要几年甚至几十年时间才会达到终点。但我们保证投入全部资源与精力。

        我们在为这一目标而努力的同时，将继续履行我们对紧急食品援助的坚定承诺，在悲剧和灾难造成伤亡损失时——例如，目前由干旱、农业歉收和内战给非洲之角带来的18年来最严重的人道危机——响应救援呼唤。

        重振全球农业并非轻而易举。事实上，这是我国迄今展开的最宏大、最广泛的外交和发展努力之一。但它是可以实现的。它是值得努力的。如果我们获得成功，我们的未来将比我们的过去更繁荣，更和平。

 

2010年10月21日 10:53

 

 

4、马丁･路德･金：I Have A Dream
I Have a Dream by Martin Luther King, Jr.
     

          I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.
      Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.
     But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. And so we've come here today to dramatize a shameful condition.
      In a sense we've come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the "unalienable Rights" of "Life, Liberty and the pursuit of Happiness." It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds."
      But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. And so, we've come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice.
      We have also come to this hallowed spot to remind America of the fierce urgency of Now.
      This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quicksand’s of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children.
     It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. 
     And those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. And there will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.
      But there is something that I must say to my people, who stand on the warm threshold which leads into the palace of justice: In the process of gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again, we must rise to the majestic heights of meeting physical force with soul force.
      The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. And they have come to realize that their freedom is inextricably bound to our freedom.
      We cannot walk alone. And as we walk, we must make the pledge that we shall always march ahead. We cannot turn back. There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until "justice rolls down like waters, and righteousness like a mighty stream."
      I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. And some of you have come from areas where your quest -- quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive.
      Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed. 
      Let us not wallow in the valley of despair, I say to you today, my friends.And so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.
      I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident, that all men are created equal."
      I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.
      I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.
      I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.
      I have a dream today!
      I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of "interposition" and "nullification" -- one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.
      I have a dream today!
      I have a dream that one day every valley shall be exalted, and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight; "and the glory of the Lord shall be revealed and all flesh shall see it together."?
      This is our hope, and this is the faith that I go back to the South with this faith, we will be able to hew out of the mountain of despair a stone of hope. With this faith, we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith, we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.
      And this will be the day -- this will be the day when all of God's children will be able to sing with new meaning:
      My country 'tis of thee, sweet land of liberty, of thee I sing.
      Land where my fathers died, land of the Pilgrim's pride,
      From every mountainside, let freedom ring!
      And if America is to be a great nation, this must become true.
      And so let freedom ring from the prodigious hilltops of New Hampshire.
      Let freedom ring from the mighty mountains of New York.
      Let freedom ring from the heightening Alleghenies of Pennsylvania.
      Let freedom ring from the snow-capped Rockies of Colorado.
      Let freedom ring from the curvaceous slopes of California.
      But not only that:
      Let freedom ring from Stone Mountain of Georgia.
      Let freedom ring from Lookout Mountain of Tennessee.
      Let freedom ring from every hill and molehill of Mississippi.
      From every mountainside, let freedom ring.
      And when this happens, when we allow freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual: Free at last! Free at last!Thank God Almighty, we are free at last!

翻译：
     今天，我高兴地同大家一起，参加这次将成为我国历史上为了争取自由而举行的最伟大的示威集会。 
     100年前，一位伟大的美国人——今天我们就站在他象征性的身影下——签署了《解放黑奴宣言》。这项重要法令的颁布，对于千百万灼烤于非正义残焰中的黑奴，犹如带来希望之光的灯塔。它的到来，结束了漫漫长夜，带来了欢乐的黎明。
     然而，100年后，黑人依然没有获得自由。100年后，黑人依然悲惨地蹒跚于种族隔离和种族歧视的枷锁之下。100年后，黑人依然生活在物质充裕的海洋中一个贫困的孤岛上。100年后，黑人依然在美国社会中间向隅而泣，依然感到自己在国土家园中流离漂泊。所以，我们今天来到这里，要把这骇人听闻的情况公诸于众。
     从某种意义上说，我们来到国家的首都是为了兑现一张支票。我们共和国的缔造者在拟写宪法和独立宣言的辉煌篇章时，就签署了一张每一个美国人都能继承的期票。这张期票向所有人承诺——不论白人还是黑人——都享有不可让渡的生存权、自由权和追求幸福权。 
    然而，今天美国显然对她的有色公民拖欠着这张期票。美国没有承兑这笔神圣的债务，而是开始给黑人一张空头支票——一张盖着“资金不足”的印戳被退回的支票。但是，我们决不相信正义的银行会破产。我们决不相信这个国家巨大的机会宝库会资金不足。
    因此，我们来兑现这张支票。这张支票将给我们以宝贵的自由和正义的保障。
    我们来到这块圣地还为了提醒美国：现在正是万分紧急的时刻。现在不是从容不迫悠然行事或服用渐进主义镇静剂的时候。现在是实现民主诺言的时候。现在是走出幽暗荒凉的种族隔离深谷，踏上种族平等的阳关大道的时候。现在是使我们国家走出种族不平等的流沙，踏上充满手足之情的磐石的时候。现在是使上帝所有孩子真正享有公正的时候。
    忽视这一时刻的紧迫性，对于国家将会是致命的。自由平等的朗朗秋日不到来，黑人顺情合理哀怨的酷暑就不会过去。1963年不是一个结束，而是一个开端。 
    如果国家依然我行我素，那些希望黑人只需出出气就会心满意足的人将大失所望。在黑人得到公民权之前，美国既不会安宁，也不会平静。反抗的旋风将继续震撼我们国家的基石，直至光辉灿烂的正义之日来临。
    但是，对于站在通向正义之宫艰险门槛上的人们，有一些话我必须要说。在我们争取合法地位的过程中，切不要错误行事导致犯罪。我们切不要吞饮仇恨辛酸的苦酒，来解除对于自由的饥渴。
    我们应该永远得体地、纪律严明地进行斗争。我们不能容许我们富有创造性的抗议沦为暴力行动。我们应该不断升华到用灵魂力量对付肉体力量的崇高境界。
    席卷黑人社会的新的奇迹般的战斗精神，不应导致我们对所有白人的不信任——因为许多白人兄弟已经认识到：他们的命运同我们的命运紧密相连，他们的自由同我们的自由休戚相关。他们今天来到这里参加集会就是明证。
    我们不能单独行动。当我们行动时，我们必须保证勇往直前。我们不能后退。有人问热心民权运动的人：“你们什么时候会感到满意？”只要黑人依然是不堪形容的警察暴行恐怖的牺牲品，我们就决不会满意。只要我们在旅途劳顿后，却被公路旁汽车游客旅社和城市旅馆拒之门外，我们就决不会满意。只要黑人的基本活动范围只限于从狭小的黑人居住区到较大的黑人居住区，我们就决不会满意。只要我们的孩子被“仅供白人”的牌子剥夺个性，损毁尊严，我们就决不会满意。只要密西西比州的黑人不能参加选举，纽约州的黑人认为他们与选举毫不相干，我们就决不会满意。不，不，我们不会满意，直至公正似水奔流，正义如泉喷涌。
    我并非没有注意到你们有些人历尽艰难困苦来到这里。你们有些人刚刚走出狭小的牢房。有些人来自因追求自由而遭受迫害风暴袭击和警察暴虐狂飙摧残的地区。你们饱经风霜，历尽苦难。继续努力吧，要相信：无辜受苦终得拯救。
     回到密西西比去吧；回到亚拉巴马去吧；回到南卡罗来纳去吧；回到佐治亚去吧；回到路易斯安那去吧；回到我们北方城市中的贫民窟和黑人居住区去吧。要知道，这种情况能够而且将会改变。我们切不要在绝望的深渊里沉沦。
    朋友们，今天我要对你们说，尽管眼下困难重重，但我依然怀有一个梦。这个梦深深植根于美国梦之中。
    我梦想有一天，这个国家将会奋起，实现其立国信条的真谛：“我们认为这些真理不言而喻：人人生而平等。”
    我梦想有一天，在佐治亚州的红色山岗上，昔日奴隶的儿子能够同昔日奴隶主的儿子同席而坐，亲如手足。 我梦想有一天，甚至连密西西比州——一个非正义和压迫的热浪逼人的荒漠之州，也会改造成为自由和公正的青青绿洲。
    我梦想有一天，我的四个小女儿将生活在一个不是以皮肤的颜色，而是以品格的优劣作为评判标准的国家里。
    我今天怀有一个梦。
    我梦想有一天，亚拉巴马州会有所改变——尽管该州州长现在仍滔滔不绝地说什么要对联邦法令提出异议和拒绝执行——在那里，黑人儿童能够和白人儿童兄弟姐妹般地携手并行。 
    我今天怀有一个梦。
    我梦想有一天，深谷弥合，高山夷平，歧路化坦途，曲径成通衢，上帝的光华再现，普天下生灵共谒。 这是我们的希望。这是我将带回南方去的信念。有了这个信念，我们就能从绝望之山开采出希望之石。有了这个信念，我们就能把这个国家的嘈杂刺耳的争吵声，变为充满手足之情的悦耳交响曲。有了这个信念，我们就能一同工作，一同祈祷，一同斗争，一同入狱，一同维护自由，因为我们知道，我们终有一天会获得自由。
    到了这一天，上帝的所有孩子都能以新的含义高唱这首歌：
    我的祖国，可爱的自由之邦，我为您歌唱。
    这是我祖先终老的地方，这是早期移民自豪的地方，让自由之声，响彻每一座山岗。
    如果美国要成为伟大的国家，这一点必须实现。
    因此，让自由之声响彻新罕布什尔州的巍峨高峰！
    让自由之声响彻纽约州的崇山峻岭！ 
    让自由之声响彻宾夕法尼亚州的阿勒格尼高峰！
    让自由之声响彻科罗拉多州冰雪皑皑的洛基山！
    让自由之声响彻加利福尼亚州的婀娜群峰！
    不，不仅如此；让自由之声响彻佐治亚州的石山！
    让自由之声响彻田纳西州的望山！
    让自由之声响彻密西西比州的一座座山峰，一个个土丘！
    让自由之声响彻每一个山岗！ 
    当我们让自由之声轰响，当我们让自由之声响彻每一个大村小庄，每一个州府城镇，我们就能加速这一天的到来。那时，上帝的所有孩子，黑人和白人，犹太教徒和非犹太教徒，耶稣教徒和天主教徒，将能携手同唱那首古老的黑人灵歌：“终于自由了！终于自由了！感谢全能的上帝，我们终于自由了！”

 

2010年10月31日 00:43

 

 

5、兰斯顿·休斯：My People
 

My People

The night is beautiful,

So the faces of my people.

The stars are beautiful,

So the eyes of my people.

Beautiful, also, is the sun.

Beautiful, also, are the souls of my people.

by Langston Hughes

 

翻译：

我的人民

夜色美丽，

我的人民的面孔亦美丽。

群星美丽，

我的人民的眼睛亦美丽。

太阳也美丽。

我的人们的心灵也美丽。 

 

2010年11月6日 00:52

 

 

 

6、托马斯･H･赫胥黎等： Life is a chess-board
1、Life is a chess-board

 

           The chess-board is the world:the pieces are the phenomena of the universe; the rules of the game are what we call the laws of nature. The player on the other side is hidden from us. We know that his play is always fair, just and patient. But also we know, to our cost, that he never overlooks a mistake, or makes the smallest allowance for ignorance.（By Thomas Henry Huxley）
        棋盘宛如世界：一个个棋子仿佛世间的种种现象：游戏规则就是我们所称的自然法则。竞争对手藏于暗处，不为我们所见。我们知晓，这位对手向来处事公平，正义凛然，极富耐心。然而，我们也明白，这位对手从不忽视任何错误，或者因为我们的无知而做出一丝让步，所以我们也必须为此付出代价。

2、Best of times

           It was the best of times, it was the worst of times; it was the age of wisdom, it was the age of foolishness; it was the epoch of belief, it was the epoch of incredulity; it was the season of light, it was the season of darkness; it was the spring of hope, it was the winter of despair; we had everything before us, we had nothing before us; we were all going direct to Heaven, we were all going direct the other way.（Excerpt from A Tale of Two Cities by Charles Dickens）
        这是一个最好的时代，也是一个最坏的时代；这是明智的年代，这是愚昧的年代；这是信任的纪元，这是怀疑的纪元；这是光明的季节，这是黑暗的季节；这是希望的春日，这是失望的冬日；我们面前应有尽有，我们面前一无所有；我们都将直下地狱……

3、Equality and greatness

            Between persons of equal income there is no social distinction except the distinction of merit. Money is nothing;character,conduct,and capacity are everything.Instead of all the workers being leveled down to low wage standards and all the rich leveled up to fashionbale income standards,everybody under a system of equal incomes would find his or her own natural level.There would be great people and ordinary people and little peolpe,but the great would always be those who had done great things,and never the idiot whose mother had spoiled them and whose father had left a hunred thousand a year;and the little would be persons of small minds and mean characters,and not poor persons who had never had a chance.That is why idiots are always in favour of inequality of income(their only chance of eminence),and the really great in favour of equality.
        收入相当的人除了品性迥异以外没有社会差别。金钱不能说明什么；性格，行为，能力才代表一切。在收入平等制度下，每个人将会找到他或她正常的地位，而不是所有的工人被划到应拿低工资阶层，所有的富人被划到应得高收入的阶层。人有卓著伟人，平庸之辈和碌碌小人之别，然伟人总是那些有所建树之人，而非从小深受母亲溺爱，父亲每年留下一大笔钱之人；碌碌小人总是那些心胸狭窄，品德卑劣之人，而不是那些从未获取机会的穷人。愚蠢之众总是赞成收入不平等（他们只能凭借这种机会才能为人所知），而真正伟大之人则主张平等相待，原因就在于此。

4、Great Expectations
           As the night was fast falling,and as the moon,being past the full,would not rise early,we held a little council:a short one,for clearly our course was to lie by at the first lonely tavern we could find.So,they plied their oars once more,and I looked out for anything like a house.Thus we held on,speaking little,for four or five dull miles.It was very cold,and,a collier coming by us,with her gallery-fire smoking and flaring,looked like a comfortable home.The night was as dark by this time as it would be until morning;and what light we had,seemed to come more from the river than the sky,as the oars in their dipping stuck at a few reflected stars.
        天黑得很快，偏巧这天又是下弦月，月亮不会很早升起。我们就稍稍商量了一下，可是也用不着多讨论，因为情况是明摆着的，再划下去我们一遇到冷落的酒店就得投宿。于是他们又使劲打起浆来，我则用心寻找岸上是否隐隐约约有什么房屋的模样。这样又赶了四五英里路，一路上好不气闷，大家简直不说一句话。天气非常冷，一艘煤船从我们近旁驶过，船上厨房里生着火，炊烟缕缕，火光荧荧，在我们看来简直就是个安乐家了。这时夜已透黑，看来就要这样一直黑到天明，我们仅有的一点光亮似乎不是来自天空，而是来自河上，一浆又一浆的，搅动着那寥寥几颗倒映在水里的寒星。

5、The doer of Deeds
            It is not the critic who counts,not the man who points out how the strong man stumbles,the doer of deeds could have done them better.
            The credit belongs to the man who is actually in the arens,whose face is marred by dust and sweat and blood;who stives valiantly;who errs,and comes short again and again;because there is not effort without error and shortcoming;but who does actually strive to do the deeds;who knows the great enthusiasms,the great devotions;who spends himself in a worthy cause,who at the best knows in the end the triumphs of high achievement and who at the worst,if he fails,at least fails whiledaring greatly,so that his place shall never be with those cold and timid souls who know neither victory nor defeat.
        真正令人尊敬的并非那些评论家和那些指出强者是如何跌倒，实干家本该做得更好的人。
        荣誉属于那些亲临竞技场，满脸污泥，汗水和鲜血的人。他们不懈努力，他们曾犯过过错，并一再失败。因为付出即意味着犯错和失败。他们满怀激情地努力做事，执着不懈，将生命奉献于崇高的事业。他们为经过艰辛努力最终取得的伟大成就而自豪，如果失败，他们也败得荣耀。因而，这样的人永远不应与那些不知道胜利，也从未失败过的冷淡而胆怯的灵魂相提并论。

6、American dream
             To Americans, industriousness, thrift and ambition are possitive values. We encourage our children to be competitive, to get ahead, to make money, to acquire possassion. In games and in business alike, the aim is to win the game, the trorphy, the contract. We go in for laboursaving devices, gadgets, speed and shortcuts. We think every young couple should set up a home of their own. And we pity the couple who must share their home with their parent, let alone with other relatives. Actually, of course, not all Americans hold all these values. And those who do may hold other, and at times controdictary values that affect their ways of behaving. In the main, however,the collective expectation of our society is that these are desirable goals, and the individual, whatever his personal inclination, is under considerable pressure to conform.

美国梦
        对于我们美国人，勤劳、节俭和志气都是积极的价值观。我们鼓励孩子们进取、成功、赚钱、富有。在竞赛和商业活动中也是一样，我们追求的是赢取比赛、获得奖杯、拿到合同。我们致力于节省劳力的工具、速度和捷径。我们提倡所有的小两口都能靠自己的双手构建家园。我们为那些必须依靠父母或亲戚生活的夫妇感到遗憾！其实，并不是所有的美国人都拥有这样的价值观，甚至有些人或许会拥有相反的价值观，这样的价值观会影响他们的行为。不过，我们的社会的主流意识---期望还是这种积极的目标，不论个人的倾好如何，他的行为也是被规范在一定的范围之内的。

(选自《英语名篇名段选读》，版权归图书版权人所有，中文翻译仅供参考） 

2010年11月20日 00:00

 

 

7、萨谬尔･约翰逊等：Shakespeare

Shakespeare

Shakespeare is above all writers, at least above all modern writers, the poet of nature; the poet that holds up to his readers a faithful mirror of manners and of life. His characters are not modified by the customs of particular places, unpractised by the rest of the world; by the peculiarities of studies or professions, which can operate but upon small numbers; or by the accidents of transient fashions or temporary opinions: they are the genuine progeny of common humanity, such as the world will always supply, and observation will always find. His persons act and speak by the influnce of those general passions and principles by which all minds are agitated, and the whole system of life is continued in motion. In the writings of other poets a character is too often an individual; in those of Shakespeare it is commonly a species.
（Except from The Major Works by Sammuel Johnson）
莎士比亚的才华高于一切作家，至少高于当今的所有作家。他是一位自然的诗人，他的作品将人间百态真实地展现在读者眼前。他的人物塑造并不拘泥于只为一部分人所遵循的某个特定地区的习俗，也不局限于一小部分人所从事的特定的研究或职业，也不追随短暂的潮流或暂时的思想观点：他们具有人们一贯具备的、普遍的人性特点。就像世界能永不竭地供应，眼睛能永不停地发现。他笔下人物的一言一行都受那些能够触动所有人的大众化的情感和能使整个生命体系得以延续的普遍原则所影响。在其他诗人的作品中，一个人物往往就是一个个体，而莎翁笔下的人物通常代表着一类人。

Heart of a stranger

The most loved place, for me, in this country has in fact been many places. It has changed throughout the years, as I and my circumstances have changed. I haven't really lost any of the best places from the past, though. I may no longer inhabit them, but they inhabit me, portions of memory, presences in the mind...My best place at the moment is very different, although I guess it has some of the attributes of that long-ago place. It is a small cedar cabin on the Otonabee river in southern Ontario. I've lived three summers there, writing, birdwatching, riverwatching. I sometimes feel sorry for the people in speedboats who spend their weekends zinging up and down the river at about a million miles an hour. For all they're able to see, the riverbanks might just as well be green concrete and the river itself flowing with molten plastic.
（By Margaret Laurence）
在这个国家里我最喜欢的地方其实一直有很多。这些年来，由于我们自己和情况的变迁，我最爱的地方也随着改变。虽然如此，过去我喜爱过的任何一个地方我并没有真正地失去它们。我或许不再居住在那儿，但它们却存在于我的心里，成为我记忆中的片段，时常浮现在脑海中……此刻我最喜爱的地方相当不同，但我想它仍具有和老早的那个地方（即明湖，Clear Lake）相同的某些特质。这个地方是安大略省南方奥托拿比河边的一间松木小屋。我在那儿居住了三个夏天：写作、赏鸟、观河。有时候我为那些来此地度周末，却驾着快艇以极速在河上往来呼啸的人感到难过，因为这些人看见的河岸只不过是绿色的混凝土岸，而河流本身也仿佛只是条闪亮的流动塑料。

Thoughts in a grave yard

When I look upon the tombs of the great, every emotion of envy dies in me; when I read the epitaphs of the beautiful, even inordinate desire goes out; when I meet with the grief of parents upon a tombstone, my heart melts with compassion; when I see the tomb of the parents of themselves, I consider the vanity of grieving for those who deposed them, when I consider rival wits placed side by side, or the holy men that divided the world with their contests and disputes, I reflect with sorrow and astonishment on the little competitions, factions, and debates of mankind. When I read the several dates of the tombs, of some that died yesterday, and some six hunderd years ago, I consider that great when we shall all of us be contemporaries, and make our appearance together.
（Excerpt from Westminster Abbey by Joseph Addison）
当我瞻仰伟人的坟墓，心中所有的嫉妒顿时烟消云散；当我读到伟人的悼文，所有的非分之想顷刻消失殆尽；当我遇见在墓碑旁悲痛欲绝的父母亲，我的心中也满怀同情；当我看到那些父母亲自己的坟墓，我不禁感慨：既然我们很快都要追随逝者的脚步，悲伤又有何用。当我看到国王与那些将他们废黜的人躺在一起，当我想到那些争斗一生的智者，或是那些通过竞争和争执将世界分裂的圣人们被后人并排葬在一起，我对人类的那些微不足道的竞争、内讧和争论感到震惊和悲伤。当我看到一些坟墓上的日期，有的死于昨日，而有的死于六百年前，我不禁想到，有那么一天我们都会在同一个时代同时出现在世人眼前。

I have as much soul as you

"I tell you I must go!" I retorted, roused to something like passion. "Do you think I can stay to become nothing to you? Do you think I am an automaton?--a machine without feelings? and can bear to have my morsel of bread snatched from my lips, and my drop of living water dashed from my cup? Do you think, because I am poor, obscure, plain, and little, I am souless and heartless? You think wrong!--I have as much soul as you,--and full as much heart! And if God had gifted me with some beauty and much wealth, I should have made it as hard for you to leave me, as it is now for me to leave you. I am not talking to you now through the medium of custom, conventionalities, nor evern of mortal flesh;--it is my spirit that adresses your spirit; just as if both has passed through the grave, and we stood at God's feet, equal,--as we are!"
（Excerpt from Jane Eyre by Charlotte Bronte）
“我告诉你我非走不可！”我回驳着，感情很有些冲动。“你难道认为，我会留下来甘愿做一个对你来说无足轻重的人？你以为我是一架机器——一架没有感情的机器？能够容忍别人把一口面包从我嘴里抢走，把一滴生命之水从我杯子里泼掉？难道就因为我一贫如洗、默默无闻、长相平庸、个子瘦小，就没有灵魂和心肠了？你想错了！我的心灵跟你一样丰富，我的心胸跟你一样充实！要是上帝赐予我一点姿色和财富，我会使你难以离开我，就像现在我很难离开你一样。我不是根据习俗、常规，甚至也不是血肉之躯同你说话，而是我的灵魂同你的灵魂在对话，就仿佛我们两人穿过坟墓，站在上帝脚下，彼此平等，本来就如此！”

Frankness

You must study to be frank with the world:frankness is the child of honesty and courage. Say just what you mean to do, on every occasion. If a friend asks a favor, you should grant it, if it is reasonable; if not, tell him plainly why you cannot. You would wrong him and wrong yourself by equivocation of any kind.
         Never do a wrong thing to make a friend or keep one. The man who requires you to do so is dearly purchased at a sacrifice. Deal kindly but firmly with all your classmates. You will find it the policy which wears best. Above all, do not appear to others what you are not.
         If you have any fault to find with any one, tell him, not others, of what you complain. There is no more dangerous experiment than that of undertaking to do one thing before a man's face and another behind his back. We should say and do nothing to the injury of any one. It is not only a matter of principle, but also the path of peace and hornor.
（By Robert E. Lee）
     在世间必须学会以真诚示人：率真乃是诚实与勇敢之子。无论在何种场合，都应该道出自己的真实想法。如果朋友对你有所求，对于合情合理之请，应该欣然同意；不然，应该明明白白地告诉朋友拒绝的理由。任何模棱两可的话语将会让别人误解，也会使自己蒙受冤屈。
     千万不要为了结交朋友或者挽留友情而做错一事。对你有这种要求的人也会付出沉重的代价。与同学真心相对，绝不背叛。你将发现这是最有效用的准则。总之，要以真实面目示人。
     如果发现某人身有瑕疵，直接告诉他你的意见，而不是诉之他人。人前一套，背后又是一套，没有什么比这更加危机四伏。任何有损他人的言语或者事情我们都应该避免。这不仅是一种做人的原则，而且也是通向平和的人际关系、获得他人尊敬之道。

Letter to a Young Friend

Benjamin Franklin
My dear friend
I know of no Medicine fit to diminish the violent natural inclination you mention; and if I did, I think I should not communicate it to you. Marriage is the proper Remedy. It is the most natural State of man, and therefore the state in which you will find solid Happiness.Your Reason against entering into it at present appears to be not well founded. The Circumstantial Advantages you have in view by Postponing it, are not only uncertain, but they are small in comparison with the Thing itself, the being married and settled. It is the Man and Woman united that makes the complete human Being, Separate she wants his force of Body and Strength of Reason; he her Softness, Sensibility and acute Discernment. Together they are most likely to succeed in the World. A single man has not nearly the value he would have in that State of Union. He is an incomplete Animal.He resembles the odd Half of a Pair of Scissors.
         If you get a prudent, health wife, your Industry in your Profession, with her good Economy, will be a Fortune sufficient.

Your Affectionate Friend
给年轻朋友的一封信
本杰明·富兰克林
      我知道没有药物能够消除你们所提到的那种疯狂的自然倾向;即使我知道,我想我也不该告诉你.婚姻是适当的药物。它是人类最本能的状态, 因此是一种最幸福的生活状态。你拒绝现在进入婚姻殿堂的理由显的不够充分.你认为推迟婚姻可能存在好处,不仅不一定实现，而且,那些利益跟婚姻本身以及婚后的安定相比起来就微不足道了。男人和女人只有联合起来才能组成完整的人.女人缺乏男人的力量和周密的推理,而男人缺乏女人的温柔、感性和敏锐的洞察力。因此当男人和女人联合起来。就能够无往不胜。单身和离婚生活的男男女女不可能具有婚姻生活中的价值，是一种不完善的动物。他简直好比半把剪刀--孤掌难鸣。
       如果你拥有一位健康而谨慎的妻子，你的辛勤工作，加上她的勤俭节约，必定会创造充足的财富。

您真挚的朋友

 

（(选自《英语名篇名段选读》，版权归图书版权人所有，中文翻译仅供参考） 

2010年11月27日 00:32

 

 

8、享利.大卫.梭罗等：Love your life
Henry David Thoreau(享利.大卫.梭罗)
 

However mean your life is,meet it and live it ;do not shun it and call it hard names.It is not so bad as you are.It looks poorest when you are richest.The fault-finder will find faults in paradise.Love your life,poor as it is.You may perhaps have some pleasant,thrilling,glorious hourss,even in a poor-house.The setting sun is reflected from the windows of the alms-house as brightly as from the rich man's abode;the snow melts before its door as early in the spring.I do not see but a quiet mind may live as contentedly there,and have as cheering thoughts,as in a palace.The town's poor seem to me often to live the most independent lives of any.May be they are simply great enough to receive without misgiving.Most think that they are above being supported by the town;but it often happens that they are not above supporting themselves by dishonest means.which should be more disreputable.Cultivate poverty like a garden herb,like sage.Do not trouble yourself much to get new things,whether clothes or friends,Turn the old,return to them.Things do not change;we change.Sell your clothes and keep your thoughts.
        不论你的生活如何卑贱，你要面对它生活，不要躲避它，更别用恶言咒骂它。它不像你那样坏。你最富有的时候，倒是看似最穷。爱找缺点的人就是到天堂里也能找到缺点。你要爱你的生活，尽管它贫穷。甚至在一个济贫院里，你也还有愉快、高兴、光荣的时候。夕阳反射在济贫院的窗上，像身在富户人家窗上一样光亮；在那门前，积雪同在早春融化。我只看到，一个从容的人，在哪里也像在皇宫中一样，生活得心满意足而富有愉快的思想。城镇中的穷人，我看，倒往往是过着最独立不羁的生活。也许因为他们很伟大，所以受之无愧。大多数人以为他们是超然的，不靠城镇来支援他们；可是事实上他们是往往利用了不正当的手段来对付生活，他们是毫不超脱的，毋宁是不体面的。视贫穷如园中之花而像圣人一样耕植它吧！不要找新的花样，无论是新的朋友或新的衣服，来麻烦你自己。找旧的，回到那里去。万物不变，是我们在变。你的衣服可以卖掉，但要保留你的思想。

 Build Me a Son（General Douglas A. MacArthur）
Build me a son, Lord, who will be strong enough to know when he is weak, and brave enough to face himself when he is afraid; one who will be proud and unbending in honest defeat, and humble and gentle in victory. 
啊，上帝，请帮我造就这样一个儿子，他将坚强足以认识自己的弱点，勇敢得足以面对恐惧，在遇到正当的挫折时能够昂首而不卑躬屈膝，在胜利时能谦逊而不趾高气扬。
Build me a son whose wishbone will not be where his backbone should be; a son who will know Thee and that to know himself is the foundation stone of knowledge.
请给我造就这样一个儿子，他不会用愿望代替行动，将牢记你的教诲――认识自己是认识世界的奠基石。
Lead him I pray, not in the path of ease and comfort, but under the stress and spur of difficulties and challenge. Here let him learn to stand up in the storm; here let him learn compassion for those who fail.
我祈求，请不要把他引上平静安逸的道路，而要把他置于困难和挑战的考验和激励之下，让他学会在暴风雨中挺立，让他学会对那些失败者富于怜悯。 
Will be clear, whose goal will be high; a son who will master himself before he seeks to master other men; one who will learn to laugh, yet never forget how to weep; one who will reach into the future, yet never forget the past.
请给我造就这样一个儿子，他将心地洁净，目标高尚；他将在征服别人之前先征服自己，他将拥有未来，但永远不忘记过去。
And after all these things are his, add, I pray, enough of a sense of humor, so that he may always be serious, yet never take himself too seriously. Give him humility, so that he may always remember the simplicity of true greatness, the open mind of true wisdom, the meekness of true strength.
Then, I, his father, will dare to whisper "I have not lived in vain".
我祈求，除了上述的一切，请赐他足够的幽默感，这样他可以永远庄重，但不至于盛气凌人；赋他以谦卑的品质，这样他可能永远铭记在心：真正的伟人也要真诚率直，真正的贤人也要虚怀若谷，真正的强者也要温文尔雅。那么，作为他父亲的我就将敢于对人低语：“我这一生没有白过。”

The pleasant family(W. Somerset Maugham)
When in an hour they crowded into a cab to go home， I strolled idly to my club. I was perhaps a little lonely， and it was with a touch of envy that I thought of the pleasant family life of which I had had a glimpse. They seemed devoted to one another. They had little private jokes of their own which， unintelligible to the outsider， amused them enormously. Perhaps Charles Strickland was dull judged by a standard that demanded above all things verbal scintillation； but his intelligence was adequate to his surroundings， and that is a passport， not only to reasonable success， but still more to happiness. Mrs. Strickland was a charming woman， and she loved him. I pictured their lives， troubled by no untoward adventure， honest， decent， and， by reason of those two upstanding， pleasant children， so obviously destined to carry on the normal traditions of their race and station， not without significance. They would grow old insensibly； they would see their son and daughter come to years of reason， marry in due course —— the one a pretty girl， future mother of healthy children； the other a handsome， manly fellow， obviously a soldier； and at last， prosperous in their dignified retirement， beloved by their descendants， after a happy， not unuseful life， in the fullness of their age they would sink into the grave.
——Excerpt from the Moon and Sixpennce by W. Somerset Maugham
愉快的家庭
        一个钟头以后，这一家挤上一辆马车回家去了，我也一个人懒散地往俱乐部踱去。我也许感到有一点寂寞，回想我刚才瞥见的这种幸福家庭生活，心里不无艳羡之感。这一家人感情似乎非常融洽。他们说一些外人无从理解的小笑话，笑得要命。如果纯粹从善于辞令这一角度衡量一个人的智慧，也许查理斯。思特里克兰德算不得聪明，但是在他自己的那个环境里，他的智慧还是绰绰有余的，这不仅是事业成功的敲门砖，而且是生活幸福的保障。思特里克兰德太太是一个招人喜爱的女人，她很爱她的丈夫。我想象着这一对夫妻的生活，不受任何灾殃祸变的干扰，诚实、体面，两个孩子更是规矩可爱，肯定会继承和发扬这一家人的地位和传统。在不知不觉间，他们俩的年纪越来越老，儿女却逐渐长大成人，到了一定的年龄，就会结婚成家——一个已经出息成美丽的姑娘，将来还会生育活泼健康的孩子；另一个则是仪表堂堂的男子汉，显然会成为一名军人。最后这一对夫妻告老引退，受到子孙敬爱，过着富足、体面的晚年。他们幸福的一生并未虚度，直到年寿已经很高，才告别了人世。(《月亮与六便士》威廉•萨默塞特•毛姆)

Youth(Samuel)

Youth is not a time of life; it is a state of mind; it is not a matter ofrosy cheeks, red lips and supple knees; it is a matter of the will, aquality 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 theappetite 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(塞缪尔·厄尔曼)
青春不是年华，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，炙热的恋情；青春是生命的深泉在涌流。
青春气贯长虹，勇锐盖过怯弱，进取压倒苟安。如此锐气，二十后生而有之，六旬男子则更多见。年岁有加，并非垂老，理想丢弃，方堕暮年。
岁月悠悠，衰微只及肌肤；热忱抛却，颓废必致灵魂。忧烦，惶恐，丧失自信，定使心灵扭曲，意气如灰。
无论年届花甲，拟或二八芳龄，心中皆有生命之欢乐，奇迹之诱惑，孩童般天真久盛不衰。人人心中皆有一台天线，只要你从天上人间接受美好、希望、欢乐、勇气和力量的信号，你就青春永驻，风华常存。
一旦天线下降，锐气便被冰雪覆盖，玩世不恭、自暴自弃油然而生，即使年方二十，实已垂垂老矣；然则只要树起天线，捕捉乐观信号，你就有望在八十高龄告别尘寰时仍觉年轻。 

advice to a young man(Robert Jones Burdette )

Remember, my son, you have to work. Whether you handle a pick or a pen, a wheel-barrow or a set of books, digging ditches or editing a paper, ringing an auction bell or writing funny things, you must work. If you look around you will see the men who are the most able to live the rest of their days without work are the men who work the hardest. Don't be afraid of killing yourself with overwork. It is beyond your power to do that on the sunny side of thirty. They die sometimes, but it is because they quit work at six in the evening, and do not go home until two in the morning. It’s the interval that kills, my son. The work gives you an appetite for your meals; it lends solidity to your slumbers, it gives you a perfect and grateful appreciation of a holiday.
There are young men who do not work, but the world is not proud of them. It does not know their names, even it simply speaks of them as “old So-and-So’s boy”. Nobody likes them; the great, busy world doesn’t know that they are there. So find out what you want to be and do, and take off your coat and make a dust in the world. The busier you are, the less harm you will be apt to get into, the sweeter will be your sleep, the brighter and happier your holidays, and the better satisfied will the world be with you.(By Robert Jones Burdette )

给年轻人的忠告
        谨记，我的年轻人，你们必须工作．不管你是使锄头还是用笔，也不管是推手推车还是编记账簿，也不管你是种地还是编辑报纸，是拍卖师亦或是作家，都必须有一份工作，并为之努力奋斗．如果仔细观察周围的人，你就会发现，那些工作最努力的人最有可能安享晚年而无须去工作．不要害怕超负荷的工作会缩短你的寿命，不足三十岁的年龄，你的承受能力远不止如此．如果说真的有人过早送命，那完全是因为他们在晚上六点结束工作，却要在外流连到凌晨两点才归家．我的年轻人，正是晚上六点到凌晨两点的这段时间的生活毁了他们自己。工作会增加你的食欲，工作会使你安然入睡，工作将会使你心满意足地享受假日． 
 有的年轻人不工作，但世界并不会因他们自豪。它不知道他们的姓名，甚至简单地将他们概括为“老令人讨厌者的男孩 “。没有人喜欢他们;伟大，繁忙的世界不知道他们在那里。因此，找出哪些你想成为和做的，脱下你的外衣，把粉尘抛在世界上。越是繁忙的你越是少受伤害，甜蜜将成为您的睡眠，光明和幸福着您的假期，更好地满足你的意志世界。

 

（选自《英语名篇名段选读》，版权归图书版权人所有，中文翻译仅供参考）
2010年12月5日 00:00

 

 

9、约瑟夫.R.吉卜林：If
 

If---

                                        
By Joseph Rudyard Kipling

 

If you can keep your head when all about you
Are losing theirs and blaming it on you;
I f you can trust yourself when all men doubt you,
But make allowance for their doubting too;
If you can wait and not be tired by waiting,
Or, being lied about, don’t deal in lies,
Or, being hated, don’t give away to hating,
And yet don’t look too good, nor talk too wise;

If you can dream---and not make dreams your master;
If you can think--- and not make thoughts your aim;
I f you can meet with Triumph and Disaster
And treat those two imposters just the same;
If you can bear to hear the truth you’ve spoken
Twisted by knaves to make a trap for fools,
Or watch the things you gave your life to broken,
And stoop and build ’em up with worn-out tools;

If you can make one heap of all your winnings
And risk it on one turn of pitch-and toss
And lose, and start again at your beginnings
And never breathe a word about your loss;
I f you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will, which says to them: “hold on!”

If you can talk with crows and keep your virtue,
Or walk with kings---nor lose the common touch;
If neither foes nor loving friends can hurt you;

If all men count with you, but none too much;
If you can fill the unforgiving minute
With sixty seconds’ worth of distance run---
Yours is the Earth and everything that’s in it,
And---which is more---you’ll be a Man, my son!

翻译：如果

    当周围的人都丧失理智并且归咎于你时，
    你是否能够保持冷静？
    当所有的人向你投来怀疑的目光时，
    你是否能够相信自己却又允许他们怀疑？
    你是否能够等待，不知疲倦地等待？
    当你受人欺骗，不要以谎言作为交换。
    当你遭人怨恨，不要将仇恨作为回应。
    不要粉饰装扮，不要故作高明。
 
    你是否能够梦想，却不会让梦想成为主宰？
    你是否能够思考，却不会把思考视为目的？
    无论是迎接凯旋的成功还是经历彻底的失败，
    你是否都能荣辱不惊？
    当你自己所说的真理被流氓们扭曲，成为愚人的陷阱时，
    你是否能够忍受这些不实之词在耳畔萦绕？
    当你为之奉献终身的事业遭受破坏时，
    你是否能够俯身，用破旧的工具将其重新搭建起来？
 
    你是否能够不计往昔的荣辱，放手一博？
    即便遭遇失败苦痛，也要从头再来。
    即便被人冷嘲热讽，也能毫不计较。
    你是否能够直面人生的转折，全情投入？
    即便身心疲惫，即便一无所有，
    心中却还有一个信念在高喊：“坚持下去。”
 
    当你与平民交谈时，是否依旧能够保持美德？
    当你与国王同行时，是否依旧能够平易近人？
    无论仇敌还是朋友，是否都无法对你造成悲伤创痛？
    置身茫茫人海的你，是否能广结人缘却又留有分寸？
    你是否能在无情的岁月中，
    充分利用生命航程里的分秒时光？
    如果一切真是这样，
    你就拥有了世间万物，甚至更多……
    这时，我的孩子！你就是一位真正的勇者。

 

英国现代作家吉卜林（Joseph Rudyard Kipling，1865-1936） ,是一位讲故事的高手，他长期生活在印度，作品大多取材于生活在印度的英国殖民主义者的家庭生活，书中的人物多是生活在中下层的普通人，很能引起读者的兴趣和共鸣。这使得他在19世纪90年代的英国声名显赫，成为家喻户晓的人物。

2010年12月11日 00:07

 

 

10、瓦尔特.惠特曼等：Captain！My Captain！
Captain！My Captain！

　　

by Walt Whitman

　　Captain!My Captain!Our fearful trip is done,

　　The ship has weather'd every rack, the prize we sought is won,

　　The port is near, the bells I hear, the people all exulting,

　　While follow eyes the steady keel, the vessel grim and daring;

　　But heart!heart!heart!

　  the bleeding drops of red!

　　Where on the deck my Captain lies,

　　Fallen cold and dead.

    Captain! my Captain!rise up and hear the bells;

　　Rise up -for you the flag is flung -for you the bugle trills,

　　For you bouquets and ribbon'd wreaths-for you the shores crowding,

　　For you they call, the swaying mass, their eager faces turing;

　　Here, Captain!dear father!

　　This arm beneath your head;

　　It is some dream that on the deck

　　You 've fallen cold and dead.

　　My Captain does not answer, his lips are pale and still,

　　My father does not feel my arm , he has no pulse nor will;

　　The ship is anchor'd safe and sound, its voyage closed and done;

　　From fearful trip the victor ship comes in with object won;

　　Exult, O shores!and ring, O bells!

　　But I,with mourful tread,

　　Walk the deck my captain lies,

　　Fallen cold and dead.

　　啊，船长！我的船长

　　（瓦尔特.惠特曼）

　　啊！般长！我的船长！可怕的航程已完成；

　　这船历尽风险，企求的目标已达成。 　

　　港口在望，钟声响，人们在欢欣。

　　千万双眼睛注视着船——平稳，勇敢，坚定。

　　但是痛心啊！痛心！痛心！

　　瞧一滴滴鲜红的血！

　　甲板上躺着我的船长，

　　他倒下去，冰冷，永别。

　　啊，船长！我的船长！起来吧，倾听钟声；

　　起来吧，号角为您长鸣，旌旗为您高悬：

　　迎接您，多少花束花圈——候着您，千万人峰拥岸边；

　　他们向您高呼，拥来挤去，仰起殷切的脸；

　　啊，船长！亲爱的父亲！

　　我的手臂托着您的头！

　　莫非是一场梦：在甲板上

　　您倒下去，冰冷，永别。

　　我的船长不作声，嘴唇惨白，毫不动弹；

　　我的父亲没感到我的手臂，没有脉搏，没有遗言；

　　船舶抛锚停下，平安抵达；船程终了；

　　历经难险返航，夺得胜利目标。

　　啊，岸上钟声齐鸣，啊，人们一片欢腾！

　　但是，我在甲板上，在船长身旁，

　　心悲切，步履沉重；

　　因为他倒下去，冰冷，永别。

 

 

She Walks in Beauty

 

She Walks in Beauty

She walks in beauty, like the night

Of cloudless climes and starry skies；

And all that’s best of dark and bright

Meet in her aspect and her eyes；

Thus mellowed to that tender light

Which heaven to gaudy day denies．

One shade more, one ray less,

Had half impaired the nameless grace

Which waves in every raven tress,

Or softly lightens o’er her face；

Where thoughts serenely sweet express

How pure, how dear their dwelling-place．

And on that cheek, and o’er that brow,

So soft, so calm, yet eloquent

The smiles that win, the tints that glow．

But tell of days in goodness spent,

A mind at peace with all below,

A heart whose love is innocent!

她在美中徜徉，

她在美中穿行；

象深邃的苍穹缀满繁星，

象皎洁的夜空万里无云。

明和暗多么协调，

深与浅恰如其分；

白昼的光线过于炫耀，

柔和的夜色最为温馨。

美汇入她的举止，

美溶进她的眼神；

美在乌黑的发际游弋，

美在灿烂的脸上逡巡。

不多一丝辉光，

不少半点柔阴；

包容的思绪弥足珍贵，

潜藏的心灵更加香醇；

在面颊，在眉宇，

无言胜似有声；

那里可以体察心绪的平静，

那里可以领会情感的温存。

那折服人心的微笑，

那淡淡泛起的红晕，

诉说着度过的优雅时光，

透露出沉积的善良品性。

人间万事平心以待，

恰似美的天神；

一颗心装着至爱，

一颗心永远真纯。

2010年12月23日 00:00

 

 

11、屈原：国觞
 

操吴戈兮被犀甲，
车错毂(gǔ)兮短兵接。
旌jing蔽日兮敌若云，
矢交坠兮士争先。
凌余阵兮躐liè余行háng，
左骖cān殪yi兮右刃伤
霾mái两轮兮絷zhí四马，
援玉枢兮击鸣鼓。
天时怼duì兮威灵怒，
严杀尽兮弃原野。
出不入兮往不反，
平原忽兮路超远。
带长剑兮挟xié秦弓，
首身离兮心不惩。
诚既勇兮又以武，
终刚强兮不可凌。
身既死兮神以灵，
子魂魄兮为鬼雄。
 
英文翻译：

Hymn to the Fallen
We held our flat shields,
we were our jerkins of hide;
The axles of our chariots touch,
our short swords meet.
Standards darken the sun,
the foe roll on like clouds;
Arrows fall thick,
the warriors press forward.
They have run our ranks,
they have crossed our line;
The trace-horse on th left is dead,
the one on the right is wounded.
The fallen horse block our wheels,
our chariot is held fast;
We grasp our jade drum-sticks,
we beat the rolling drums.
Heaven decrees their fall,
the dread Powers are angry;
The warriors are all dead,
they lie in the open fields.
They set out but shall not enter;
they went but shall not come back.
The plains are empty and wide;
the way home is long.
Their tall swords are at their waist,
their bows are under their arm;
Though their heads were severed,
their spirit could not be subdued.
They all fought so well dead,
are warriors still;
Stubborn and steadfast to the end,
they could not dishonored.
Their bodies perished in the fight,
but the magic of their soul is strong ---
Captains among the ghosts,
heroes among the Dead!

 

有关译著：此文是由英国著名翻译家Authur Waley1918年翻译的。他的译文，如《道德经》与《论语》（见《外语教学与研究出版社》1997年出版），翻译水准之高不多见。

2011年1月2日 00:02

 

 

12、切斯特菲尔德勋爵等：Did you deal with fotune fairly
 

1、Did you deal with fortune fairly

Most people complain of fortune, few of nature; and the kinder they think the latter has been to them, the more they murmur at what they call the injustice of the former.

Why have not I the riches, the rank, the power, of such and such, is the common expostulation with fortune; but why have not I the merit, the talents, the wit, or the beauty, of such and such others, is a reproach rarely or never made to nature.

The truth is, that nature, seldom profuse, and seldom niggardly, has distributed her gifts more equally than she is generally supposed to have done. Education and situation make the great difference. Culture improves, and occasions elicit, natural talents I make no doubt but that there are potentially, if I may use that pedantic word, many Bacons, Lockes, Newtons, Caesars, Cromwells, and Mariboroughs at the ploughtail behind counters, and, perhaps, even among the nobility; but the soil must be cultivated, and the season favourable, for the fruit to have all its spirit and flavour.

If sometimes our common parent has been a little partial, and not kept the scales quite even; if one preponderates too much, we throw into the lighter a due counterpoise of vanity, which never fails to set all right. Hence it happens, that hardly any one man would, without reverse, and in every particular, change with any other.

Though all are thus satisfied with the dispensations of nature, how few listen to her voice! How to follow her as a guide! In vain she points out to us the plain and direct way to truth, vanity, fancy, affection, and fashion assume her shape and wind us through fairy-ground to folly and error.

很多人抱怨命运，却很少有人抱怨自然；人们越是认为自然对他们仁爱有加，便越是嘀咕命运对他们的所谓不公。

人们常常对命运发出诘难：我为何没有财富、地位、权力以及诸如此类的东西；但人们却很少或从不这样责怪过自然：我为何没有长处、天赋、机智或美丽以及诸如此类的东西。

事实是，自然总是将天赋公平地分配给人们，比人们通常认为的还要不偏不倚，很少过分地慷慨!也很少吝啬。人与人之间的巨大差异是由于教育和环境使然。文化修养改良了天赋，机遇环境诱发了天赋。我们并不怀疑在农田耕作，在柜台后营业，甚至在豪门贵族中间有很多潜在的培根们、洛克们、牛顿们、凯撒们、克伦威尔们和马尔伯勒们，如果允许我用“潜在的”这个学究味浓重的词的话；但是要使果实具有它全部的品质和风味，还必须有耕耘过的泥土，必须有适宜的季节。

倘若大自然有时候有那么一点偏心，没有将天平摆正；倘若有一头过重，我们就会在轻的一头投上一枚大小适当的虚荣的砝码，它每次都会将天平重新调平，从不出差错。因此就出现了这种情况：几乎没有人会毫无保留地和另一个人里里外外全部对换一下。

虽然对于自然的分配，人人都感到满意；然而肯听听她的忠告的人却是如此之少!能将她当作向导而跟随其后的人又是如此之少!她徒然地为我们指出一条通向真理的笔直的坦途；而虚荣、幻想、矫情、时髦却俨然以她的面貌出现，暗中将我们引向虚幻的歧途，走向愚笨和谬误。

Excerpt: from Upon Affectation  By Lord Chesterfield(切斯特菲尔德勋爵)

 

2、The Americans

Americans are a peculiar people. They work like mad, then give away much of what they earn. They play until they are exhausted, and call this a vacation. They live to think of themselves as tough-minded business men, yet they are push-overs for any hard luck story. They have the biggest of nearly everything including government, motor cars and debts, yet they are afraid of bigness. They are always trying to chip away at big government, big business, big unions, big influence. They like to think of themselves as little people, average men, and they would like to cut everything down to their own size. Yet they boast of their tall buildings, high mountains, long rivers, big state, the best country, the best world, the best heaven. They also have the most traffic deaths, the most waste, the most racketeering.

When they meet, they are always telling each other, "Take it easy," then they rush off like crazy in opposite directions. They play games as if they were fighting a war, and fight wars as if playing a game. They marry more, go broke more often, and make more money than any other people. They love children, animals, gadgets, mother, work, excitement, noise, nature, television shows, comedy, installment buying, fast motion, spectator sports, the underdog, the flag, Christmas, jazz, shapely women and muscular men, classical recordings, crowds, comics, cigarettes, warm houses in winter and cool ones in summer, thick beefsteaks, coffee, ice cream, informal dress, plenty of running water, do-it-yourself, and a working week trimmed to forty hours or less.

They crowd their highways with cars while complaining about the traffic, flock to movies and television while griping about the quality and the commercials, go to church but don't care much for sermons, and drink too much in the hope of relaxing － only to find themselves stimulated to even bigger dreams.

There is of course, no typical American. But if you added them all together and then divided by 226 000 000 they would look something like what this chapter has tried to portray.

excerpt:from Why We Behave Like Americans

By Bradford Smith

美国人是一个与众不同的民族。他们拼命地工作，然后花掉了大量辛苦赚来的钱。他们玩得筋疲力尽，并称之为度假。他们向来把自己想成硬心肠的商人，可是任何不幸的故事都会使他们受骗。几乎所有最大的东西他们都有 ：政府，汽车和债务，可他们害怕庞大。所以他们总是要想办法除去大的政府，大的买卖，大的团体，大的影响力。他们愿意把自己看成是小人物，平平常常的人，喜欢一切都是平等的。他们吹嘘自己的高楼大厦，高山，大河，吹嘘自己是大国，是最好的国家，是最好的世界，最好的天堂。 同时，他们的车祸最多，浪费最多，骗子也最多。

美国人一见面就对彼此说：“放轻松点，”然后就向相反的方向狂奔。他们做游戏象打仗一样，打起仗来象做游戏。跟任何人相比，他们结婚次数更多，离婚的频率更高，赚的钱更多。他们爱孩子，爱动物，爱小玩艺，爱母亲，爱工作，爱激动，爱吵吵嚷嚷，爱大自然，爱看电视节目，爱看喜剧，买东西喜欢分期付款，喜欢快节奏，爱买票看体育比赛，同情弱者，热爱国旗，爱过圣诞节，听爵士乐，爱看身材好的女子和肌肉发达的男人，爱收藏经典唱片，爱凑热闹，看连环画，抽烟，喜欢房子冬暖夏凉，爱吃切得厚厚的牛排，爱喝咖啡，吃冰淇淋，穿着随便，喜欢自来水一直淌着，一切自己动手，一周工作时间限制在40小时以内。

当然没有典型的美国人。但是如果你把他们加在一起，然后用226 000 000来除，他们的样子就象这一章要描述的。

节选自布拉德福德所著《为什么我们的举止象美国人》

 

3、Art and Life

My parents owned six books between them. Two of those were Bibles and the third was a concordance to the Old and New Testaments. The fourth was The House At Pooh Corner. The fifth，The Chatterbox Annual 1923 and the sixth, Malory’s Morte d’Artliur.

I found it necessary to smuggle books in and of the house and I cannot claim too much for the provision of an outside toilet when there is no room of one’s own. It was on the toilet that I first read Freud and D. H. Lawrence, and perhaps that was the best place, after all. We kept a rubber torch hung on the cistern, and I had to divide my money from a Saturday job, between buying books and buying batteries. My mother knew exactly how long her Ever Readys would last if used only to illuminate the hap that separated the toilet paper from its .

Once I had tucked the book back down my knickers to get it indoors again, I find somewhere to hide it, and anyone with a single bed, standard size, and paperbacks, standard size, will discover that seventy seven can be accommodated per layer under the mattress. But as my collection grew, I began to worry that my mother might notice that her daughter’s bed was rising visibly. One day she did. She burned everything.

I had been brought up to memorize very long Bible passages, and when I left home and was supporting myself so that I could continue my education, I fought off loneliness and fear by reciting. In the funeral parlor I whispered Donne to the embalming fluids and Marvell to the corpses. Later, I found that Tennyson’ s ‘Lady of Shalott’ had a soothing, because rhythmic, effect on the mentally disturbed. Among the disturbed I numbered myself at that time.

The healing power of art is not a rhetorical fantasy. Fighting to keep language, language became my sanity and my strength. It still is, and I know of no pain that art cannot assuage. For some, music, for some, pictures, for me, primarily, poetry, whether found in poems or in prose, cuts through noise and hurt, opens the wound to clean it, and then gradually teaches it to heal itself. Wounds need to be taught to heal themselves.

The psyche and the spirit do not share the instinct of damaged body. Healing is automatically triggered nor is danger usually avoided. Since we put ourselves in the way of hurt it seems logical to put ourselves in the way of healing. Art has more work to do than ever before but it can do that work. In a self-destructive society like our own, it is unsurprising that art as a healing force is despised.

For myself, when I returned to my to my borrowed room night after night, and there were my books, I felt relief and exuberance, not hardship and exhaustion. I intended to avoid the fate of Jude the Obscure, although a reading of that book was a useful warning. What I wanted did not belong to me by right and whilst it could not be refused tome in quite same way, we still have subtle punishments for anyone who insists on what they are and what they want. Walled inside the little space marked out for by family and class, it was the limitless world of imagination that it possible for me to scale the sheer face of other people’s assumptions. Inside books there is perfect space and it is that space which allows the reader to escape from the problems of gravity.

By Jeanette Winterson

艺术与生命

我父母两人共有六本书。其中两本是圣经、第三本是新旧约用语索引、第四本是《噗噗熊街角的屋子》（The House at Pooh Corner）、第五本是《1923年话匣子年鉴》（The Chatterbox 1923 Annual），而第六本是马洛礼（Malory）的《阿瑟王之死》（Mortd’Arthur）。

我发现有必要把书偷运进出家里，而且没有属于自己的房间时，对于于屋外厕所的供应品，我不能要求太多。我第一次读到弗洛依德和D. H. 劳伦斯，是坐在马桶上的，而或许，那终究是最佳之处。我们在马桶水箱上悬吊了一个橡胶手电筒，而我必须将周六那份工作赚来的钱，平分花在买书和买电池上面。我母亲清楚知道，她那些永备牌电池，如果光是用来照明区分卫生纸和其功能的空隙，可以维持多久。

有一回我又把书塞在内裤里，好带进屋里。我必须找个地方把书藏起来，而任何人，若拥有一张单人床，标准尺寸的，以及平装书籍，标准尺寸的，就会发现，床垫底下每一层可容纳七十七本。可是当我的收集品增加时，便开始担心母亲会注意到，用眼睛就看得出女儿的床正逐渐升高。有一天她真的发现了。她全给烧了…。

……我成长过程中，必须背下很长的圣经段落。到我离开家庭，自己赚钱以便继续求学时，便靠背诵来抵挡寂寞和恐惧。在殡仪馆里，我稍稍对着防腐香料液念约翰 ?多恩（Donne）、对着尸体念安德鲁?马维尔（Marvel）。后来，我发现丁尼生（Tennyson）的〈夏洛特〉（“Lady of Shalott”），因为有节焰感，对于心智失衡者具有一种安抚作用。在那个时候我把自己也算在失衡者之列。

艺术的疗愈力量并非夸大其词的幻想。我奋力留住语言，语言因而让我心智正常，具有力量。到现在仍是如此，而且我所知道的痛苦，无一不透过艺术而得到舒缓。对某此人来说，是音乐，另一些人，是绘画，对我来说，是主要的是，不论出现在诗歌或散文中，诗能够切穿嘈杂和伤痛，将伤口打开以清理之，然后逐渐教导它自我疗愈。

心灵和精神不像受损了的身体具有一种本能。疗愈不会自动给引发，而危险也通常无以避免。既然我们会让自己受伤，那么让自己得到疗愈也是合乎逻辑的。比起以往任何时候，艺术要做更多的工作，但是这份工作它是做得来的。像我们这样一个自我毁灭的社会里，艺术之为一种疗愈的力量，会受到鄙视，并不令人感到讶异。

对我自己而言，夜复一夜回到借来的房里时，我感到放心且满溢，而非困苦和疲惫，我意图避免《无名裘德》（Jude the Obscure）的命运，虽然阅读那本书是很有用的警告。我所想要的，并不理当属于我，而虽然它也不能以完全同样的方式拒我于外，但是任何人若坚持要做某种人或是想要某些东西，我们仍然会给他很微妙的惩罚。当我被关在家庭和阶级为我所划定的小小空间里，是想象力那片无限的天地，让我得以刮除他人那些假设的表层。书中自有完美的空间，就是这个空间，让读者能够逃避地心引力的诸般问题。
 詹涅特．温特森 著

2011年1月8日 16:06

 

 

14、爱米莉·狄更生等：Hope Is the Thing with Feathers
 

1、Hope Is the Thing with Feathers

 

Hope is the thing with feathers

Hope" is the thing with feathers—

That perches in the soul—

And sings the tune without the words—

And never stops—at all—

And sweetest — in the Gale— is heart—

And sore must be the storm—

That could abash the little bird—

That kept so many warm—

I've heard it in the chilliest land—

And on the strangest Sea—

Yet, never, in Extremity,

It asked a crumb — of me.

------Emily Dickinson

希望是鸟儿

希望是鸟儿，

在人们心灵栖居，

唱着无词的歌儿，

永无止息。

心灵是甜蜜的避风港

只有猛烈的风暴，

才能威胁希望，

这慰藉心灵的小鸟。

它歌唱在最寒冷的地方

最陌生的海洋

纵然身处绝境，

也不索取分毫。

----爱米莉·狄更生

 

 

2、DO YOU FEAR THE WIND?

DO you fear the force of the wind,

The slash of the rain?

Go face them and fight them,

Be savage again.

Go hungry and cold like the wolf,

Go wade like the crane:

The palms of your hands will thicken,

The skin of your cheek will tan,

You'll grow ragged and weary and swarthy,

But you'll walk like a man!

--------Hamlin Garland

你畏惧风吗？

你可害怕寒风凛冽,

你可畏惧大雨滂沱 ？

去迎着风雨努力拼搏 ，

还你原始本色 。

象狼一样去经受饥寒 ，

象鹤一般去跋涉河川 ：

你的手掌变得厚实粗壮 ，

你的脸庞晒得古铜发亮 ，

你会变得衣衫褴褛，皮肤黝黑，疲惫不堪，

但你步履沉稳，是个堂堂男子汉！

---------哈姆林·加兰

（注：本网不拥有版权，版权归版权人所有）
2011年1月14日 23:41

 

 

15、莎士比亚：十四行诗
        Sonnet 18

 

Shall I compare thee to a summer's day?

Thou art more lovely and more temperate:

Rough winds do shake the darling buds of May,

And summer's lease hath all too short a date:

Sometime too hot the eye of heaven shines,

And often is his gold complexion dimm'd;

And every fair from fair sometime declines,

By chance or nature's changing course untrimm'd;

But thy eternal summer shall not fade

Nor lose possession of that fair thou owest;

Nor shall Death brag thou wander'st in his shade,

When in eternal lines to time thou growest:

So long as men can breathe or eyes can see,

So long lives this and this gives life to thee.

(By William Shakespeare )

我怎么能够把你来比作夏天？

你不独比它可爱也比它温婉：

狂风把五月宠爱的嫩蕊作践，

夏天出赁的期限又未免太短：

天上的眼睛有时照得太酷烈，

它那炳耀的金颜又常遭掩蔽：

被机缘或无常的天道所摧折，

没有芳艳不终于雕残或销毁。

但是你的长夏永远不会雕落，

也不会损失你这皎洁的红芳，

或死神夸口你在他影里漂泊，

当你在不朽的诗里与时同长。

只要一天有人类，或人有眼睛，

这诗将长存，并且赐给你生命。

（翻译仅供参考）

2011年1月22日 23:42

 

 

16、林肯：Gettysburg address
 

Four score and seven years ago our fathers brought forth on this continent, a new nation, conceived in Liberty, and dedicated to the proposition that all men are created equal.

Now we are engaged in a great civil war, testing whether that nation, or any nation so conceived and so dedicated, can long endure. We are met on a great battle-field of that war. We have come to dedicate a portion of that field, as a final resting place for those who here gave their lives that that nation might live. It is altogether fitting and proper that we should do this.

But, in a larger sense, we can not dedicate -- we can not consecrate -- we can not hallow -- this ground. The brave men, living and dead, who struggled here, have consecrated it, far above our poor power to add or detract. The world will little note, nor long remember what we say here, but it can never forget what they did here. It is for us the living, rather, to be dedicated here to the unfinished work which they who fought here have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us -- that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion -- that we here highly resolve that these dead shall not have died in vain -- that this nation, under God, shall have a new birth of freedom -- and that government of the people, by the people, for the people, shall not perish from the earth.
林肯葛底斯堡的演讲（选段）
        可是，就更深一层意义而言，我们是无从奉献这片土地的－－ 无从使它成为圣地－－也不可能把它变为人们景仰之所。那些在这里战斗的勇士，活着的和死去的，已使这块土地神圣化了，远非我们的菲薄能力所能左右。世人会不大注意，更不会长久记得我们在此地所说的话，然而他们将永远忘不了这些人在这里所做的事。相反，我们活着的人应该献身于那些曾在此作战的人们所英勇推动而尚未完成的工作。我们应该在此献身于我们面前所留存的伟大工作－－由于他们的光荣牺牲，我们要更坚定地致力于他们曾作最后全部贡献的那个事业－－我们在此立志誓愿，不能让他们白白死去－－要使这个国家在上帝庇佑之下，得到新生的自由－－要使那民有、民治、民享的政府不致从地球上消失。

        八十七年以前，我们的祖先在这大陆上建立了一个新的国家，它孕育于自由，并且献身给一种理念，即所有人都是生来平等的。
       当前，我们正在从事一次伟大的内战，我们在考验，究竟这个国家，或任何一个有这种主张和这种信仰的国家，是否能长久存在。我们在那次战争的一个伟大的战场上集合。我们来到这里，奉献那个战场上的一部分土地，作为在此地为那个国家的生存而牺牲了自己生命的人永久眠息之所。我们这样做，是十分合情合理的。

 

2011年1月28日 00:00

 

 

17、罗伯特·哈里克：To Daffodils
 

To daffodils

Fair daffodils，we weep to see

you haste away so soon；

as yet the early-rising sun

has not attain'd his noon.

Stay，stay，

until the hasting day

has run

but to the even-song；

and，having pray'd together， we

will go with you along.

We have short time to stay， as you；

we have as short a spring；

as quick a growth to meet decay，

as you，or anything.

we die，

as your hours do，and dry

away

like to the summer's rain，

or as the pearls of morning's dew，

ne'er to be found again.

----- Robert Herrick

咏黄水仙花

美的黄水仙，凋谢的太快，

我们感觉着悲哀；

连早晨出来的太阳

都还没有上升到天盖。

停下来，停下来，

等匆忙的日脚

跑进

黄昏的木暮霭；

在那时共同祈祷着，

在回家的路上徘徊。

我们也只有短暂的停留，

青春的易逝堪忧；

我们方生也就方死，

和你们一样，

一切都要罢休。

你们谢了，

我们也要去了，

如同夏雨之骤，

或如早上的露珠，

永无痕迹可求。

-----罗伯特·哈里克
 

2011年2月12日 00:00

 

 

18、威廉姆·布雷克 ：Spring Song
Spring Song

Spring Song

Spring is coming, spring is coming,

Birdies, build your nest;

Weave together straw and feather,

Doing each your best.

Spring is coming, spring is coming,

Flowers are coming too:

Pansies, lilies, daffodillies,

Now are coming thought

Spring is coming, spring is coming,

All around is fair,

Shimmer and quiver on the river,

Joy is everywhere.

By William Blake

春之颂

春天来了，春天来了，

小鸟儿，把你的巢筑好；

每一只都尽心又尽力，

用稻草和羽毛编好巢。

春天来了，春天来了，

千万朵花儿正绽放：

紫罗兰、百合花、水仙花，

一朵一朵笑弯了腰。

春天来了，春天来了，

春光明媚处处美。

河面上微波在荡漾，

山河处处喜洋洋。

——威廉姆·布雷克

 

2011年2月21日 00:00

 

 

19、罗伯特 . E. 李等：Frankness

 

1、Robert . E. Lee：Frankness

            You must study to be frank with the world:frankness is the child of honesty and courage. Say just what you mean to do, on every occasion. If a friend asks a favor, you should grant it, if it is reasonable; if not, tell him plainly why you cannot. You would wrong him and wrong yourself by equivocation of any kind.
            Never do a wrong thing to make a friend or keep one. The man who requires you to do so is dearly purchased at a sacrifice. Deal kindly but firmly with all your classmates. You will find it the policy which wears best. Above all, do not appear to others what you are not.
            If you have any fault to find with any one, tell him, not others, of what you complain. There is no more dangerous experiment than that of undertaking to do one thing before a man's face and another behind his back. We should say and do nothing to the injury of any one. It is not only a matter of principle, but also the path of peace and hornor.

By Robert E. Lee

参考译文
        在世间必须学会以真诚示人：率真乃是诚实与勇敢之子。无论在何种场合，都应该道出自己的真实想法。如果朋友对你有所求，对于合情合理之请，应该欣然同意；不然，应该明明白白地告诉朋友拒绝的理由。任何模棱两可的话语将会让别人误解，也会使自己蒙受冤屈。

        千万不要为了结交朋友或者挽留友情而做错一事。对你有这种要求的人也会付出沉重的代价。与同学真心相对，绝不背叛。你将发现这是最有效用的准则。总之，要以真实面目示人。

        如果发现某人身有瑕疵，直接告诉他你的意见，而不是诉之他人。人前一套，背后又是一套，没有什么比这更加危机四伏。任何有损他人的言语或者事情我们都应该避免。这不仅是一种做人的原则，而且也是通向平和的人际关系、获得他人尊敬之道。

 

 2、Charlotte Bronte：I have as much soul as you
             "I tell you I must go!" I retorted, roused to something like passion. "Do you think I can stay to become nothing to you? Do you think I am an automaton?--a machine without feelings? and can bear to have my morsel of bread snatched from my lips, and my drop of living water dashed from my cup? Do you think, because I am poor, obscure, plain, and little, I am souless and heartless? You think wrong!--I have as much soul as you,--and full as much heart! And if God had gifted me with some beauty and much wealth, I should have made it as hard for you to leave me, as it is now for me to leave you. I am not talking to you now through the medium of custom, conventionalities, nor evern of mortal flesh;--it is my spirit that adresses your spirit; just as if both has passed through the grave, and we stood at God's feet, equal,--as we are!"
Excerpt from Jane Eyre by Charlotte Bronte

参考译文
        “我告诉你我非走不可！”我回驳着，感情很有些冲动。“你难道认为，我会留下来甘愿做一个对你来说无足轻重的人？你以为我是一架机器——一架没有感情的机器？能够容忍别人把一口面包从我嘴里抢走，把一滴生命之水从我杯子里泼掉？难道就因为我一贫如洗、默默无闻、长相平庸、个子瘦小，就没有灵魂和心肠了？你想错了！我的心灵跟你一样丰富，我的心胸跟你一样充实！要是上帝赐予我一点姿色和财富，我会使你难以离开我，就像现在我很难离开你一样。我不是根据习俗、常规，甚至也不是血肉之躯同你说话，而是我的灵魂同你的灵魂在对话，就仿佛我们两人穿过坟墓，站在上帝脚下，彼此平等，本来就如此！”

 

2011年2月27日 00:00

 

 

20、罗伯特･李･弗罗斯特：Stopping by Woods on a Snowy Evening
         

     Stopping by Woods on a Snowy Evening

(This is a deceptively simple poem in which the speaker literally stops his horse in the winter twilight to observe the beauty of the forest scene, and then is moved to continue his journey.)

          Whose woods these are I think I know.

           His house is in the village though;

           He will not see me stopping here

           To watch his woods fill up with snow.

 

           My little horse must think it queer

           To stop without a farmhouse near

           Between the woods and frozen lake

           The darkest evening of  the year.

 

           He gives his harness bells a shake

           To ask  if there is some mistake.

           The only other sound’s the sweep

           Of easy wind  and downy flake.

 

           The woods are lovely, dark and deep,

           But I have promise to keep,

           And miles to go before I sleep,

           And miles to go before I sleep.

 

参考译文:

 我可知道谁是这片林子的主人,

 可他远远地住在村里,

 看不见我在这儿逗留，

 玩赏银装素裹的树林，

   

 我的小马定会惊奇，

 为何停在雪林和冰湖之间，

 附近没有农舍，

 在这全年最阴沉的傍晚。

 

  小马摇响挽具上的铃儿，

  问我是否停错了地方。

  除了铃声，唯一的声响是：

  绒绒雪花飘落、习习轻风吹荡。

 

   可爱的树林、幽深、黯淡，

   可我还得登程赴约，

   奔走数里，方可安眠，

   奔走数里，方可安眠。

 

（这首诗表达了作者的一种观点：人与自然的关系重要，但人与社会的关系更重要。人类没有理由和可能去逃避自己的责任和义务。）

 

2011年3月6日 00:00

 

 

21、瓦尔特.惠特曼：Song of Myself
       Song of Myself

 

I celebrate myself, and sing myself,

And what I assume you shall assume,

For every atom belonging to me as good belongs to you.

 

I loafe and invite my soul,

I lean and loafe at my ease observing a spear of summer grass.

 

My tongue, every atom of my blood, form’d from this soil,

This air,

Born here of parents born here from parents the same, and

   Their parents the same,

I, now thirty-seven years old in perfect health begin,

Hoping to cease not till death,

 

creeds and school in abeyance,

Retiring back a while sufficed at what they are, but never forgotten,

I harbor for good or bad, I permit to speak at every hazard,

Nature without check with original energy.

 

参考注释:

《自我之歌》是惠特曼的代表作，全诗共有52节，1346行。这首诗从诗人的自我意识和自我觉醒开始，探讨了人生的各个方面。本段是该诗的第1节。

我赞美我自己，歌唱我自己，

对我承担的一切，你也将承担，

因为属于我的每一个原子，也同样属于你。

 

我邀请了我的灵魂一道闲游，

我俯身悠闲地观察一片夏天的草叶。

我的舌，我的血液的每个原子，都从这泥土这空气中生成，

我生在这里，我的父母生在这里，他们的父母也同样生在这里，

我，现在三十七岁，身体一开始就完全健康，

希望健康常驻，直到死亡。

 

教条和学派且暂时搁在一边，

先隐退一会儿，满足于它们的现状，但绝不把他们遗忘，

不论是善是恶，我允许尽情地，毫无顾忌地

用发自内心的活力讲述这大自然。

 

 （来源：本网编译）
2011年3月13日 00:00

 

 

22、弗朗西斯·斯科特·基：The Star-Spangled Banner
         The Star-Spangled Banner

 

Oh, say can you see? by the dawn's early light,
What so proudly we hailed at the twilight's last gleaming?
Whose broad stripes and bright stars thru the perilous fight,
O'er the ramparts we watched were so gallantly streaming?
And the rocket's red glare, the bombs bursting in air,
Gave proof thru the night that our flag was still there.
Oh, say does that star-spangled banner yet wave
O'er the land of the free and the home of the brave?

II.
On the shore, dimly seen through the mists of the deep,
Where the foe's haughty host in dread silence reposes,
What is that which the breeze, o'er the towering steep,
As it fitfully blows, half conceals, half discloses?
Now it catches the gleam of the morning's first beam,
In full glory reflected now shines in the stream:
'Tis the star-spangled banner! Oh long may it wave
O'er the land of the free and the home of the brave.

III.
And where is that band who so vauntingly swore
That the havoc of war and the battle's confusion,
A home and a country should leave us no more!
Their blood has washed out of of their foul footsteps' pollution.
No refuge could save the hireling and slave'
From the terror of flight and the gloom of the grave:
And the star-spangled banner in triumph doth wave
O'er the land of the free and the home of the brave.

IV.
Oh! thus be it ever, when freemen shall stand
Between their loved home and the war's desolation!
Blest with victory and peace, may the heav'n rescued land
Praise the Power that hath made and preserved us a nation.
Then conquer we must, when our cause it is just,
And this be our motto: "In God is our trust."
And the star-spangled banner in triumph shall wave
O'er the land of the free and the home of the brave.

参考翻译：

星条旗永不落

 

I.
哦，你可看见，透过一线曙光，
我们对着什么，发出欢呼的声浪？
谁的阔条明星，冒着一夜炮火，
依然迎风招展，在我军碉堡上？
火炮闪闪发光，炸弹轰轰作响，
它们都是见证，国旗安然无恙。
你看星条旗不是还高高飘扬
在这自由国家，勇士的家乡？
II.
透过稠密的雾，隐约望见对岸，
顽敌正在酣睡，四周沉寂阑珊。
微风断断续续，吹过峻崖之巅，
你说那是什么，风中半隐半现？
现在它的身上，映着朝霞烂漫，
凌空照在水面，霎时红光一片。
这就是星条旗，愿它永远飘扬
在这自由国家，勇士的家乡。
III.
都到哪里去了，信誓旦旦的人们？
他们向往的是能在战争中幸存，
家乡和祖国，不要抛弃我们。
他们自己用血，洗清肮脏的脚印。
那些奴才、佣兵，没有地方藏身，
逃脱不了失败和死亡的命运。
但是星条旗却将要永远飘扬
在这自由国家，勇士的家乡。
IV.
玉碎还是瓦全，摆在我们面前，              

自由人将奋起保卫国旗长招展。
祖国自有天相，胜利和平在望；
建国家，保家乡，感谢上帝的力量。
我们一定得胜，正义属于我方，
“我们信赖上帝，”此语永矢不忘。
你看星条旗将永远高高飘扬
在这自由国家，勇士的家乡。

 

2011年3月26日 00:00

 

 

24、伯特兰･罗素：Knowledge and Wisdom
 

Most people would agree that, although our age far surpasses all previous ages in knowledge, there has been no correlative increase in wisdom. But agreement ceases as soon as we attempt to define "wisdom" and consider means of promoting it. I want to ask first what wisdom is, and then what can be done to teach it.

There are several factors that contribute to wisdom. Of these I should put first a sense of proportion: the capacity to take account of all the important factors in a problem and to attach to each its due weight. This has become more difficult than it used to be owing to the extent and complexity of the specialized knowledge required of various kinds of technicians. Suppose, for example, that you are engaged in research in scientific medicine. The work is difficult and is likely to absorb the whole of your intellectual energy. You have not time to consider the effect which your discoveries or inventions may have outside the field of medicine. You succeed (let us say), as modern medicine has succeeded, in enormously lowering the infant death-rate, not only in Europe and America, but also in Asia and Africa. This has the entirely unintended result of making the food supply inadequate and lowering the standard of life in the most populous parts of the world. To take an even more spectacular example, which is in everybody's mind at the present time: you study the composition of the atom from a disinterested desire for knowledge, and incidentally place in the hand of powerful lunatics the means of destroying the human race. In such ways the pursuit of knowledge may become harmful unless it is combined with wisdom; and wisdom in the sense of comprehensive vision in not necessarily present in specialists in the pursuit of knowledge.

Comprehensiveness alone, however, is not enough to constitute wisdom. There must be, also, a certain awareness of the ends of human life. This may be illustrated by the study of history. Many eminent historians have done more harm than good because they viewed facts through the distorting medium of their own passions: Hegel had a philosophy of history which did not suffer from any lack of comprehensiveness, since it started from the earliest times and continued into an indefinite future. But the chief lesson of history which he sought to inculcate was that from the year A. D. 400 down to his own time, Germany had been the most important nation and the standard-bearer of progress in the world. Perhaps one could stretch the comprehensiveness that constitutes wisdom to include not only intellect but also feeling. It is by no means uncommon to find men whose knowledge is wide but whose feelings are narrow. Such men lack what I am calling wisdom.

It is not only in public ways, but in private life equally, that wisdom is needed. It is needed in the choice of ends to be pursued and in emancipation from personal prejudice. Even an end which it would be noble to pursue if it were attainable may be pursued unwisely if it is inherently impossible of achievement. Many men in past ages devoted their lives to search for the Philosopher's Stone and the Elixir of Life. No doubt, if they could have found them, they would have conferred great benefits upon mankind, but as it was, their lives were wasted. To descend to less heroic matters, consider the case of two men, Mr. A and Mr. B, who hate each other and, through mutual hatred, bring each other to destruction. Suppose you go to Mr. A and say, "Why do you hate Mr. B?" he will no doubt give you an appalling list of Mr. B's vices, partly true, partly false. And now suppose you go to Mr. B. he will give you an exactly similar list of Mr. A's vices with an equal admixture of truth and falsehood. Suppose you now come back to Mr. A and say, "You will be surprised to learn that Mr. B says the same things about you as you say about him," and you go to Mr. B and make a similar speech. The first effect, no doubt, will be to increase their mutual hatred, since each will be so horrified by the other's injustice. But, perhaps, if you have sufficient patience and sufficient persuasiveness, you may succeed in convincing each that the other has only the normal share of human wickedness and their enmity is harmful to both. If you do this, you will have instilled some fragment of wisdom.

The essence of wisdom is emancipation, as far as possible, from the tyranny of the here and the now. We cannot help the egoism of our senses. Sight and sound and touch are bound up with our own bodies and cannot be made impersonal. Our emotions start similarly from ourselves. An infant feels hunger and discomfort, and is unaffected except by his own physical condition.

Gradually, with the years, his horizon widens, and, in proportion as his thoughts and feelings become less personal and less concerned with his own physical states, he achieves growing wisdom. This is, of course, a matter of degree. No one can view the world with complete impartiality; and if anyone could, he would hardly be able to remain alive. But it is possible to make a continual approach towards impartiality: on the one hand, by knowing things somewhat remote in time or space; and, on the other hand, by giving to such things their due weight in our feelings. It is this approach towards impartiality that constitutes growth in wisdom.

Can wisdom in this sense be taught? And, if it can, should the teaching of it be one of the aims of education? I should answer both these questions in the affirmative. We are told on Sundays that we should love our neighbour as ourselves. On the other six days of the week, we are exhorted to hate him. You may say that this is nonsense, since it is not our neighbour whom we are exhorted to hate. But you will remember that the precept was exemplified by saying that the Samaritan was our neighbour. We no longer have any wish to hate Samaritans and so we are apt to miss the point of the parable. If you want to get its point, you should substitute "communist" or "anticommunist", as the case may be, for "Samaritan." It might be objected that it is right to hate those who do harm. I do not think so. If you hate them, it is only too likely that you will become equally harmful; and it is very unlikely you will induce them to abandon their evil ways. Hatred of evil is itself a kind of bondage to evil. The way out is through understanding, not through hate. I am not advocating non-resistance. But I am saying that resistance, if it is to be effective in preventing the spread of evil, should be combined with the greatest degree of understanding and the smallest degree of force that is compatible with the survival of the good things that we wish to preserve.

It is commonly urged that a point of view such as I have been advocating is incompatible with vigour in action. I do not think history bears out this view. Queen Elizabeth I in England and Henry IV in France lived in a world where almost everybody was fanatical, either on the Protestant or on the Catholic side. Both remained free from the errors of their time and both, by remaining free, were beneficent and certainly not ineffective. Abraham Lincoln conducted a great war without ever departing from what I have been calling wisdom.

I have said that in some degree wisdom can be taught. I think that this teaching should have a larger intellectual element than has been customary in what has been thought of as moral instruction. The disastrous results of hatred and narrow-mindedness to those who fee them can be pointed out incidentally in the course of giving knowledge. I do not think that knowledge and morals ought to be too much separated. It is true that the kind of specialized knowledge which is required for various kinds of skill has little to do with wisdom. But it should be supplemented in education by wider surveys calculated to put it in its place in the total of human activities. Even the best technicians should also be good citizens; and when I say "citizens", I mean citizens of the world and not of this or that sect or nation. With every increase of knowledge and skill, wisdom becomes more necessary, for every such increase augments our capacity for realizing our purposes, and therefore augments our capacity for evil, if our purposes are unwise. The world needs wisdom as it has never needed it before; and if knowledge continues to increase, the world will need wisdom in the future even more than it does now.

参考译文：

    我们的时代在知识方面远远超过过去所有时代，在智慧方面却没有得到相应的增加，这是大多数人都会同意的看法。但一旦我试图定义“智慧”并思考增进它的方法，人们就会有不同意见了。我想问的问题首先是何为智慧，其次是传授智慧的方法。

    我想，构成智慧有几种要素，其中须置于首位的是比例感：将问题的所有重要因素都考虑进去并掂量每个因素应有的分量的能力。鉴于各类技术员所需的专门知识的范围和复杂程度，这种能力变得比过去更难具备。比如，假设你从事医科，这份工作本身很难做，可能会耗费你的全部智能。你没有时间去考虑你的发现或发明可能带来的医学领域以外的影响。你成功了（我们假设），正如现代医学所做到的：婴儿死亡率不仅在欧美而且在亚非也大大降低了。但完全非你所愿的结果产生了：在世界人口最为稠密的地区，食物供应匮乏，生活水平下降。再举一个甚至更为引人注目的例子，当前人们都在关注此事：你渴望探求知识，不带功利性地去研究原子结构，却意外地将摧毁人类的手段置于狂人手中。因此，知识如果不与智慧同在，对知识的追求就能变得有危害性；就全方位来看，追求知识的专家们并不一定具备智慧。

    然而，仅有综合能力还不足以构成智慧，还必须加上对人生目的的某种意识。这一点可以在历史研究中得到说明。许多杰出的历史学家干的坏事多于好事，因为他们是通过自己的热情这种扭曲性媒介观察事实的。黑格尔的历史哲学始于亘古，止于无穷未来，也不是不缺乏综合观，但他努力想要说明的历史教义主要是从公元400年到自己的年代，德国一直都是最为重要的民族以及世界进步的标准榜样。或许构成智慧的综合概念可以延伸，它不仅涵盖智力而且还包括感情。知识面宽但感觉迟钝的人不是不常见。这样的人缺少我认为的智慧。

    智慧不仅为公共生活所需，也同样为私人生活所需。选择追求目标，以及从个人偏见中解放出来，都需要智慧。如果一个目标本身不可能被达到，既便如果它可以被达到的话，追求它的行为一定是高贵的，对这个目标的追求也可能不是明智的，在过去，许多人毕其一生搜寻哲学家的点金石和长生不老药。毫无疑问，如果他们找到了这些东西，他们就为人类谋取了巨大福祉，但事实上，他们浪费了生命。退而说不那么伟大的事情，想想两个人，A先生B先生，他们相互憎恨并通过相互憎恨而相互摧毁。假设你到A先生那里说：“你为什么不喜欢B先生？”他一定会向你数落一大堆B先生的邪恶，部分真实、部分虚假。现在，假设你到B先生那里，他会向你数落一大堆A先生的邪恶，内容完全一样，真实和虚假的混合程度也完全一样。假设你现在回到A先生那里说：“你会很吃惊，要知道，B先生说你的话跟你说B先生的话是一样的，” 然后, 你到B先生那里发表同样言论。毫无疑问，直接的结果就是他们的相互仇恨程度增加，因为他们每人都为对方的偏颇感到震惊，但或许，如果你有足够的耐心和足够的说服力，你会成功说服他们：对方只不过是有人类邪恶的通病，他们的敌意对双方都有损害。如果你能够这样做，你就向他人灌输了点滴的智慧。

    我认为智慧的本质就是逃离此时地的藩篱，越远越好。我们无法遏制感觉的自我性。视力、声音和触觉都捆绑在我们自己的身体上，不可能不被私人化。我们的感情同样始于我们自己。婴儿感觉饥饿和不舒服，他只受自己身体条件的影响。渐渐地，随着年龄的增长，他的视野增加，他的思想和感情变得不那么私人性、更少与自己的身体状况相关，他不断获取智慧。这当然有个程度问题。没有人对世界的看法能够完全客观；即便有这样的人，他也很难存活。但不断接近客观是有可能的，办法是：一方面，了解在时空上多少有些遥远的事物；另一方面，让这些事物在我们的感情中占据应有的分量。就是这种对客观的接近，构成智慧的增加。

    这种意义上的智慧可以被传授吗？并且，如果能，传授智慧应当成为教育的目的吗？我对这两个问题的回答是肯定的。我们在做礼拜的时候被告知要“爱邻如爱己。”而在一周的其它六天里，我们被劝导去憎恨。但你要记住，这个箴言的例子是说撒马利亚人是我们的邻居。我们不再有任何憎恶撒马利来亚人的企图，所以我们有可能领会不到这个寓言的要旨。如果你想要理解它，你就应该用现在的敌人来替代撒马利亚人，这要视具体情况而定。可能有人会反对说，人们有权憎恨那些有危害性的人物。我不这样认为。如果你憎恨他们，你极有可能变得和他们一样具备危害性；并且你根本没有可能诱导他们放弃自己那种邪恶的方式。憎恨邪恶本身就是一种对邪恶的依附。解决办法是理解而不是憎恨。我不是在倡导不抵抗。我是在说，抵抗，如果它能有效制止邪恶蔓延，就当与最大程度的理解和最小程度的武力（不破坏我们希望保留的美好事物的生存）相结合。

    人们普遍认为，我一直以来所提倡的这种观点与行动产生力量的观点不相容。我以为，历史证明情况并不如此。英格兰的伊丽莎白女王一世和法兰西的亨利四世生活在一个几乎人人都疯狂的世界，不论是清教徒还是天主教徒。二者都超脱于他们时代的错误，并且由于超脱，二者都行善，而且肯定不是没有效果。亚伯拉罕·林肯对一场伟大战争的指导，从来没有偏离过我称之为智慧的东西。

    我曾说过在某种程度上，智慧可以被传授。我想这类教育，应当比一直习惯的道德教育具备更大的智力成分。我想，仇恨和狭隘对持有者的灾难性结果，可以在传授知识的过程中被顺便指出。我不认为知识和道德应该过分分离。需要各种技能的专门知识与智慧关系不大，这是事实。但它可以在教育中被更为广阔的俯瞰所补充，这种俯瞰使它在人类活动的全局中定位。最好的技术员也应当是好公民；当我说“公民”时，我指的是世界公民。知识和技能的每一次增长，都使智慧变得更为必要，因为每一次这样的增长，都会扩大我们实现目的的能力。如果我们的目的不明智，就会扩大我们制造邪恶的能力。当今世界比过去任何时候都需要智慧；并且，如果知识持续增长，未来世界比当今世界甚至更需要智慧。

 

2011年4月3日 00:00

 

 

25、老子：道德经（一）
 

第一章：道可道，非常道；名可名，非常名。无名，天地之始；有名，万物之母。故常无欲，以观其妙；常有欲，以观其徼。此两者，同出而异名，同谓之玄。玄之又玄，众妙之门。

The Way that can be told of is not an Unvarying Way; The names that can be named are not unvarying names. It was from the Nameless that Heaven and Earth sprang; The named is but the mother that rears the ten thousand creatures, each after its kind. Truly, 'Only he that rids himself forever of desire can see the Secret Essences' ; He that has never rid himself of desire can see only the Outcomes. These two things issued from the same mould, but nevertheless are different in name. This ' same mould' we can but call the Mystery, Or rather the 'Darker than any Mystery', The Doorway whence issued all Secret Essences.

第二章：天下皆知美之为美，斯恶已；皆知善之为善，斯不善已。故有无相生，难易相成，长短相形，高下相倾，音声相和，前后相随。是以圣人处无为之事，行不言之教，万物作焉而不辞，生而不有，为而不恃，功成而弗居。夫唯弗居，是以不去。

It is because every one under Heaven recognizes beauty as beauty,that the idea of ugliness exists. And equally if every one recognized virtue as virtue, this would merely create fresh conceptions of wickedness. For truly 'Being and Not-being grow out of one another; Difficult and easy complete one another. Long and short test one another; High and low determine one another. Pitch and mode give harmony to one another. Front and back give sequence to one another'. Therefore[1] the Sage relies on actionless activity, Carries on wordless teaching, But the myriad creatures are worked upon by him; he does not disown them. He rears them, but does not lay claim to them, Controls them, but does not lean upon them, Achieves his aim, but does not call attention[2] to what he does; And for the very reason that he does not call attention to what he does He is not ejected from fruition of what he has done.
[1]Because 'action' can only make one thing high at the expense of making something else low, etc.
[2]Literally, 'does not place (i.e.classify) himself as a victor'. cf. MenciusⅡ, Ⅰ;

第三章：不尚贤，使民不争；不贵难得之货，使民不为盗；不见可欲，使民心不乱。是以圣人之治，虚其心，实其腹；弱其志，强其骨。常使民无知无欲，使夫智不敢为也。为无为，则无不治。

If we stop looking for 'persons of superior morality' (hsien) to put in power, there will be no more jealousies among the people. If we cease to set store by products that are hard to get , there will be no more thieves. If the people never see such things as excite desire, their hearts will remain placid and undisturbed. Therefore the Sage rules
　　By emptying their hearts
　　And filling their bellies,
　　Weakening their intelligence[1]
　　And toughening their sinews
　　Ever striving to make the people knowledgeless and desireless.
Indeed he sees to it that if there be any who have knowledge, they dare not interfere. Yet through his actionless activity all things are duly regulated.
[1]Particularly in the sense of 'having ideas of one's own'.

第四章：道冲而用之，或不盈。渊兮，似万物之宗。（挫其锐，解其纷，和其光，同其尘。）湛兮，似或存。吾不知谁之子，象帝之先。

The Way is like an empty vessel That yet may be drawn from Without ever needing to be filled. It is bottomless; the very progenitor of all things in the world. In it all sharpness is blunted, All tangles untied, All glare tempered, All dust[1] smoothed. It is like a deep pool that never dries. Was it too the child of something else? We cannot tell. But as a substanceless image[2] it existed before the Ancestor.[3]
[1]Dust is the Taoist symbol for the noise and fuss of everyday life.
[2]A hsiang, an image such as the mental images that float before us when we think.
[3]The Ancestor in question is almost certainly the Yellow Ancestor who separated Earth from Heaven and so destroyed the Primal Unity, for which he is frequently censured is Chuang Tzu.

第五章：天地不仁，以万物为刍狗；圣人不仁，以百姓为刍狗。天地之间，其犹橐籥乎！虚而不屈，动而愈出。多言数穷，不如守中。

Heaven and Earth are ruthless; To them the Ten Thousand Things are but as straw dogs. The Sage too is ruthless; To him the people are but as straw dogs. Yet[1] Heaven and Earth and all that lies between Is like a bellows In that it is empty, but gives a supply that never fails. Work it, and more comes out . Whereas the force of words[2] is soon spent. Far better is it to keep what is in the heart[3].
[1]Though ruthless nature is perpetually bounteous.
[2]Laws and proclamations.
[3]For chung as 'what is within the heart', see Tso Chuan, Yin Kung 3rd year and Kuan Tzu,37, beginning. The comparison of Heaven and Earth to a bellows is also found in Kuan Tzu (P'ien 11, beginning).

第六章：谷神不死，是谓玄牝。玄牝之门，是谓天地根。绵绵若存，用之不勤。

The Valley Spirit never dies. It is named the Mysterious Female. And the Doorway of the Mysterious Female Is the base from which Heaven and Earth sprang. It is there within us all the while; Draw upon it as you will, it never runs dry.[1]
[1]Lieh Tzu quotes these lines as coming from the Book of the Yellow Ancestor; but it does not follow that the Tao Ching is actually quothing them from this source. They may belong to the general stock of early Taoist rhymed teaching. For ch' in compare below, Chapter 52, line 9, and Huai-nan Tzu I, fol.2.

第七章：天长地久，天地所以能长且久者，以其不自生，故能长生。是以圣人后其身而身先，外其身而身存。非以其无私邪？故能成其私。

Heaven is eternal, the Earth Everlasting. How come they to be so? Is it because they do not foster their own lives; That is why they live so long. Therefore the Sage Puts himself in the background; but is always to the fore. Remains outside; but is always there. Is it not just because he does not strive for any personal end That all his personal ends are fulfilled?

第八章：上善若水，水善利万物而不争。处众人之所恶，故几于道。居善地，心善渊，与善仁，言善信，正善治，事善能，动善时。夫唯不争，故无尤。

The highest good is like that of water. The goodness of water is that it benefits the ten thousand creatures; yet itself does not scramble, but is content with the places that all men disdain. It is this that makes water so near to the Way. And if men think the ground the best place for building a house upon, If among thoughts they value those that are profound, If in friendship they value gentleness, In words, truth; in government, good order; In deeds, effectiveness; in actions, timeliness- In each case it is because they prefer what does not lead to strife,[1] And therefore does not go amiss.
[1]Even ordinary people realize the importance of the Taoist principle of 'water-like' behaviour, i.e. not striving to get on top or to the fore.

第九章：持而盈之，不如其已；揣而锐之，不可长保。金玉满堂，莫之能守。富贵而骄，自遗其咎。功遂身退，天之道也！

Stretch a bow[1] to the very full, And you will wish you had stopped in time; Temper a sword-edge to its very sharpest, And you will find it soon grows dull When bronze and jade fill your hall It can no longer be guarded. Wealth and place breed insolence That brings ruin in its train. When your work is done, then withdraw! Such is Heaven's[2] Way.
[1] the expression used can also apply to filling a vessel to the brim; but 'stretching a bow' makes a better parallel to 'sharpening a sword'.
[2] as opposed to the Way of man

第 十章　载 营 魄抱 一 ， 能 无 离 乎 。专 气 致 柔 ， 能 如 婴 儿 乎 。涤 除 玄 鉴 ， 能 如 疵 乎 。爱 国 治 民 ， 能 无 为 乎 。天 门 开 阖 ， 能 为 雌 乎。 明 白 四 达 ， 能 无知 乎 。

Chapter 10
When the intelligent and animal souls are held together in oneembrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw.
In loving the people and ruling the state, cannot he proceed without any (purpose of) action? In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge?(The Tao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them.
This is what is called 'The mysterious Quality' (of the Tao).

 

2011年4月10日 00:00

 

 

26、老子：道德经（二）

    「道 德 经」 : 第 十 一 章
　 　 三十辐，共 一 毂 ， 当 其 无 ， 有 车 之 用。
　 　 埏 埴 以 为 器 ， 当其 无 ， 有 器 之 用 。
　  　凿 户 牖 以 为 室 ， 当 其 无 ， 有 室 之 用 。
　 　 故 有 之 以 为 利 ， 无 之 以 为 用 。
Chapter 11
The thirty spokes unite in the one nave; but it is on the empty
space (for the axle), that the use of the wheel depends. Clay is
fashioned into vessels; but it is on their empty hollowness, that
their use depends. The door and windows are cut out (from the walls)
to form an apartment; but it is on the empty space (within), that its
use depends. Therefore, what has a (positive) existence serves for
profitable adaptation, and what has not that for (actual) usefulness.
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老 子: 「道 德 经」 : 第 十 二 章
五 色 令 人 目 盲 ﹔ 五 音 令 人 耳 聋 ﹔ 五 味 令 人 口 爽﹔
驰 骋 畋 猎 ， 令 人 心 发狂 ﹔ 难 得 之 货 ， 令 人 行 妨 。
是 以 圣 人 为 腹 不 为 目 ， 故 去 彼 取 此
Chapter 12
Colour's five hues from th' eyes their sight will take;
Music's five notes the ears as deaf can make;
The flavours five deprive the mouth of taste;
The chariot course, and the wild hunting waste
Make mad the mind; and objects rare and strange,
Sought for, men's conduct will to evil change.
Therefore the sage seeks to satisfy (the craving of) the belly, and
not the (insatiable longing of the) eyes. He puts from him the
latter, and prefers to seek the former.
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老 子: 「道 德 经」 : 第 十 三章
宠 辱 若 惊 ，贵 大 患 若 身 。
何 谓宠 辱 若 惊 。
宠 为 下 ， 得之 若 惊 ， 失 之 若 惊 ， 是 谓 宠 辱 若 惊 。
何 谓 贵 大 患 若 身 。
吾 所 以 有 大 患 者 ， 为 吾 有 身 ，
及 吾 无 身 ， 吾 有 何 患 。
故 贵 以 身 为 天 下 ， 若 可 寄 天 下﹔
爱 以 身 为 天 下 ， 若 可托 天 下 。
Chapter 13
Favour and disgrace would seem equally to be feared; honour and
great calamity, to be regarded as personal conditions (of the same
kind).
What is meant by speaking thus of favour and disgrace? Disgrace is
being in a low position (after the enjoyment of favour). The getting
that (favour) leads to the apprehension (of losing it), and the losing
it leads to the fear of (still greater calamity):--this is what is
meant by saying that favour and disgrace would seem equally to be
feared.
And what is meant by saying that honour and great calamity are to be
(similarly) regarded as personal conditions? What makes me liable to
great calamity is my having the body (which I call myself); if I had
not the body, what great calamity could come to me?
Therefore he who would administer the kingdom, honouring it as he
honours his own person, may be employed to govern it, and he who would
administer it with the love which he bears to his own person may be
entrusted with it.
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老 子: 「道 德 经」 : 第 十 四 章
视 之 不 见 ， 名 曰 夷 ﹔
听 之 不 闻 ， 名 曰 希 ﹔
搏 之 不 得 ， 名 曰 微 。
此 三 者 不 可 致 诘 ， 故 混 而 为 一 。
其 上 不 皦 ， 其 下 不 昧 。
绳 绳 兮 不 可 名 ， 复 归 于 物 。
是 谓 无 状 之 状 ， 无 物 之 象 ， 是 谓 惚恍 。
迎 之 不 见 其 首 ， 随之 不 见 其 后 。
执 古之 道 ， 以 御 今 之 有 。
能知 古 始 ， 是 谓 道 纪 。
Chapter 14
We look at it, and we do not see it, and we name it 'the
Equable.' We listen to it, and we do not hear it, and we name it 'the
Inaudible.' We try to grasp it, and do not get hold of it, and we
name it 'the Subtle.' With these three qualities, it cannot be made
the subject of description; and hence we blend them together and
obtain The One.
Its upper part is not bright, and its lower part is not obscure.
Ceaseless in its action, it yet cannot be named, and then it again
returns and becomes nothing. This is called the Form of the Formless,
and the Semblance of the Invisible; this is called the Fleeting and
Indeterminable.
We meet it and do not see its Front; we follow it, and do not see
its Back. When we can lay hold of the Tao of old to direct the things
of the present day, and are able to know it as it was of old in the
beginning, this is called (unwinding) the clue of Tao.
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老 子: 「道 德 经」 : 第 十 五 章
古 之 善 为 道 者 ， 微 妙 玄 通 ， 深 不 可 识 。
夫 唯 不 可 识 ， 故 强 为 之 容：
　 　豫 兮 若 冬 涉 川﹔
　 　犹 兮 若 畏 四 邻﹔
　 　俨 兮 其 若 客﹔
　 　涣 兮 其 若 凌 释﹔
　 　敦 兮 其 若 朴﹔
　 　旷 兮 其 若 谷﹔
　 　混 兮 其 若 浊﹔
　 　澹 兮 其 若 海﹔
　 　飂 兮 若 无 止。
　 　孰 能 浊 以 静 之 徐清 。
孰 能 安 以 动 之 徐 生。
保 此 道 者 ， 不 欲盈 。
夫 唯 不 盈 ， 故 能 蔽而 新 成 。
Chapter 15
The skilful masters (of the Tao) in old times, with a subtle
and exquisite penetration, comprehended its mysteries, and were deep
(also) so as to elude men's knowledge. As they were thus beyond men's
knowledge, I will make an effort to describe of what sort they
appeared to be.
Shrinking looked they like those who wade through a stream in
winter; irresolute like those who are afraid of all around them; grave
like a guest (in awe of his host); evanescent like ice that is melting
away; unpretentious like wood that has not been fashioned into
anything; vacant like a valley, and dull like muddy water.
Who can (make) the muddy water (clear)? Let it be still, and it
will gradually become clear. Who can secure the condition of rest?
Let movement go on, and the condition of rest will gradually arise.
They who preserve this method of the Tao do not wish to be full (of
themselves). It is through their not being full of themselves that
they can afford to seem worn and not appear new and complete.
老 子: 「道 德 经」 : 第 十 六 章
致 虚 极 ， 守 静 笃。
万 物 并 作 ， 吾 以 观 复。
夫 物 芸 芸 ， 各 复 归 其 根 。
归 根 曰 静 ， 静 曰 复 命。
复 命 曰 常 ， 知 常 曰 明。
不 知 常 ， 妄 作 凶。
知 常 容 ， 容 乃 公，
公 乃 全 ， 全 乃 天，
天 乃 道 ， 道 乃 久 ， 没身 不 殆 。

2011年4月18日 00:00

 

 

27、伯特兰･罗素：Education And Discipline
       

          Any serious educational theory must consist of two parts: a conception of the ends of life, and a science of psychological dynamics, i.e. of the laws of mental change. Two men who differ as to the ends of life cannot hope to agree about education. The educational machine, throughout Western civilization, is dominated by two ethical theories: that of Christianity, and that of nationalism. These two, when taken seriously, are incompatible, as is becoming evident in Germany. For my part, I hold that, where they differ, Christianity is preferable, but where they agree, both are mistaken. The conception which I should substitute as the purpose of education is civilization, a term which, as I mean it, has a definition which is partly individual, partly social. It consists, in the individual, of both intellectual and moral qualities: intellectually, a certain minimum of general knowledge, technical skill in one's own profession, and a habit of forming opinions on evidence; morally, of impartiality, kindliness, and a modicum of self-control. I should add a quality which is neither moral nor intellectual, but perhaps physiological: zest and joy of life. In communities, civilization demands respect for law, justice as between man and man, purposes not involving permanent injury to any section of the human race, and intelligent adaptation of means to ends. If these are to be the purpose of education, it is a question for the science of psychology to consider what can be done towards realizing them, and, in particular, what degree of freedom is likely to prove most effective.

            On the question of freedom in education there are at present three main schools of thought, deriving partly from differences as to ends and partly from differences in psychological theory. There are those who say that children should be completely free, however bad they may be; there are those who say they should be completely subject to authority, however good they may be; and there are those who say they should be free, but in spite of freedom they should be always good. This last party is larger than it has any logical right to be; children, like adults, will not all be virtuous if they are all free. The belief that liberty will ensure moral perfection is a relic of Rousseauism, and would not survive a study of animals and babies. Those who hold this belief think that education should have no positive purpose, but should merely offer an environment suitable for spontaneous development. I cannot agree with this school, which seems to me too individualistic, and unduly indifferent to the importance of knowledge. We live in communities which require co-operation, and it would be utopian to expect all the necessary co-operation to result from spontaneous impulse. The existence of a large population on a limited area is only possible owing to science and technique; education must, therefore, hand on the necessary minimum of these. The educators who allow most freedom are men whose success depends upon a degree of benevolence, self-control, and trained intelligence which can hardly be generated where every impulse is left unchecked; their merits, therefore, are not likely to be perpetuated if their methods are undiluted. Education, viewed from a social standpoint, must be something more positive than a mere opportunity for growth. It must, of course, provide this, but it must also provide a mental and moral equipment which children cannot acquire entirely for themselves.

          The arguments in favour of a great degree of freedom in education are derived not from man's natural goodness, but from the effects of authority, both on those who suffer it and on those who exercise it. Those who are subject to authority become either submissive or rebellious, and each attitude has its drawbacks.

         The submissive lose initiative, both in thought and action; moreover, the anger generated by the feeling of being thwarted tends to find an outlet in bullying those who are weaker. That is why tyrannical institutions are self-perpetuating: what a man has suffered from his father he inflicts upon his son, and the humiliations which he remembers having endured at his public school he passes on to Ònatives" when he becomes an empire-builder. Thus an unduly authoritative education turns the pupils into timid tyrants, incapable of either claiming or tolerating originality in word or deed. The effect upon the educators is even worse: they tend to become sadistic disciplinarians, glad to inspire terror, and content to inspire nothing else. As these men represent knowledge, the pupils acquire a horror of knowledge, which, among the English upper-class, is supposed to be part of human nature, but is really part of the well-grounded hatred of the authoritarian pedagogue.

          Rebels, on the other hand,, though they may be necessary, can hardly be just to what exists. Moreover, there are many ways of rebelling, and only a small minority of these are wise. Galileo was a rebel and was wise; believers in the flat-earth theory are equally rebels, but are foolish. There is a great danger in the tendency to suppose that opposition to authority is essentially meritorious and that unconventional opinions are bound to be correct: no useful purpose is served by smashing lamp-posts or maintaining Shakespeare to be no poet. Yet this excessive rebelliousness is often the effect that too much authority has on spirited pupils. And when rebels become educators, they sometimes encourage defiance in their pupils, for whom at the same time they are trying to produce a perfect environment, although these two aims are scarcely compatible.

          What is wanted is neither submissiveness nor rebellion, but good nature, and general friendliness both to people and to new ideas. These qualities are due in part to physical causes, to which old-fashioned educators paid too little attention; but they are due still more to freedom from the feeling of baffled impotence which arises when vital impulses are thwarted. If the young are to grow into friendly adults, it is necessary, in most cases, that they should feel their environment friendly. This requires that there should be a certain sympathy with the child's important desires, and not merely an attempt to use him for some abstract end such as the glory of God or the greatness of one's country. And, in teaching, every attempt should be made to cause the pupil to feel that it is worth his while to know what is being taught-at least when this is true. When the pupil co-operates willingly, he learns twice as fast and with half the fatigue. All these are valid reasons for a very great degree of freedom.

          It is easy, however, to carry the argument too far. It is not desirable that children, in avoiding the vices of the slave, should acquire those of the aristocrat. Consideration for others, not only in great matters, but also in little everyday things, is an essential element in civilization, without which social life would be intolerable. I am not thinking of mere forms of politeness, such as saying "please" and "thank you": formal manners are most fully developed among barbarians, and diminish with every advance in culture. I am thinking rather of willingness to take a fair share of necessary work, to be obliging in small ways that save trouble on the balance. Sanity itself is a form of politeness and it is not desirable to give a child a sense of omnipotence, or a belief that adults exist only to minister to the pleasures of the young. And those who disapprove of the existence of the idle rich are hardly consistent if they bring up their children without any sense that work is necessary, and without the habits that make continuous application possible.

           There is another consideration to which some advocates of freedom attach too little importance. In a community of children which is left without adult interference there is a tyranny of the stronger, which is likely to be far more brutal than most adult tyranny. If two children of two or three years old are left to play together, they will, after a few fights, discover which is bound to be the victor, and the other will then become a slave. Where the number of children is larger, one or two acquire complete mastery, and the others have far less liberty than they would have if the adults interfered to protect the weaker and less pugnacious. Consideration for others does not, with most children, arise spontaneously, but has to be taught, and can hardly be taught except by the exercise of authority. This is perhaps the most important argument against the abdication of the adults.

           I do not think that educators have yet solved the problem of combining the desirable forms of freedom with the necessary minimum of moral training. The right solution, it must be admitted, is often made impossible by parents before the child is brought to an enlightened school. just as psychoanalysts, from their clinical experience, conclude that we are all mad, so the authorities in modern schools, from their contact with pupils whose parents have made them unmanageable, are disposed to conclude that all children are "difficult" and all parents utterly foolish. Children who have been driven wild by parental tyranny (which often takes the form of solicitous affection) may require a longer or shorter period of complete liberty before they can view any adult without suspicion. But children who have been sensibly handled at home can bear to be checked in minor ways, so long as they feel that they are being helped in the ways that they themselves regard as important. Adults who like children, and are not reduced to a condition of nervous exhaustion by their company, can achieve a great deal in the way of discipline without ceasing to be regarded with friendly feelings by their pupils.

         I think modern educational theorists are inclined to attach too much importance to the negative virtue of not interfering with children, and too little to the positive merit of enjoying their company. If you have the sort of liking for children that many people have for horses or dogs, they will be apt to respond to your suggestions, and to accept prohibitions, perhaps with some good-humoured grumbling, but without resentment. It is no use to have the sort of liking that consists in regarding them as a field for valuable social endeavour, or what amounts to the same thingÑas an outlet for power-impulses. No child will be grateful for an interest in him that springs from the thought that he will have a vote to be secured for your party or a body to be sacrificed to king and country. The desirable sort of interest is that which consists in spontaneous pleasure in the presence of children, without any ulterior purpose. Teachers who have this quality will seldom need to interfere with children's freedom, but will be able to do so, when necessary, without causing psychological damage.

         Unfortunately, it is utterly impossible for over-worked teachers to preserve an instinctive liking for children; they are bound to come to feel towards them as the proverbial confectioner's apprentice does towards macaroons. I do not think that education ought to be anyone's whole profession: it should be undertaken for at most two hours a day by people whose remaining hours are spent away from children. The society of the young is fatiguing, especially when strict discipline is avoided. Fatigue, in the end, produces irritation, which is likely to express itself somehow, whatever theories the harassed teacher may have taught himself or herself to believe. The necessary friendliness cannot be preserved by self-control alone. But where it exists, it should be unnecessary to have rules in advance as to how "naughty" children are to be treated, since impulse is likely to lead to the right decision, and almost any decision will be right if the child feels that you like him. No rules, however wise, are a substitute for affection and tact.

 

参考翻译：任何严肃的教育理论必须由两部分组成：生活目标的概念以及心理动力学的知识，如精神变化的规则。在生活目标上持不同态度的人不可能希望在教育上达成一致。纵观西方文明，教育机构受制于两种伦理观念：基督教和民主主义。一旦加以认真考虑，这两种观念就互相不相容，正如德国明显表现出来的那样。我认为，在其相异之处，基督教更可取，而在其相通之处，两者都是错的。我所代之为教育目的的是文明，这一术语，就我所指，含有部分地属于个体、部分地属于社会的定义。在个体方面，它含智力和道德品质：智力品质指某种最低限度的一般知识、自身的职业技能，以及事实论说的习惯；道德品质指公正、仁慈和基本的自制能力。我要加上一种品质，既木属道德，也不属智力，但也许是生理学上的：热情与生活的乐趣。在社会中，文明要求尊重法律、人与人之间的公正。不以卷入持久地伤害人类共一部分为目的以及对于目的的手段之智力上的适应。

    假如这些成为教育的目的，问题就在于心理科学思考如何才能实现这些目的，特别是何种程度的自由才有可能证明是最有效的。

    关于教育中的自由问题，目前主要有三种思想派别，其差异部分在于目的，部分在于心理学理论。有些人说，尽管孩子们可能怎样顽皮，他们应该是完全自由的；也有些人说，不管孩子们是如何听话，他们应该完全服从管教；另有些人说，孩子们应该是自由的，而有了自由，他们还应该始终好好听话。这最后的一部分人比应有的还大得多；像成年人那样，孩子们假如是完全自由的，他们不会是尽善尽美的。自由确保道德完善的信念是卢梭主义的残余，并不适用于对动物和孩子的研究。持有这一信念的人认为，教育不应有任何绝对的目的，而应仅仅提供一种适合自发性发展的环境。我不能赞同这一派别，在我看来，它过分个人主义了，过分地漠视知识的重要性。我们生活在需要合作的社会中，期望着自发的冲动能产生所有必要的合作有点乌托邦气息。在有限的区域里生存着大量的人口，这只有归因于科学技术才是可能的；因此，教育必须传递这些基本的又必不可少的思想。那些允许充分自由的教育者是这样一些人：他们把自己的成功寄托在某种程度的仁慈。自制以及所有冲动无所羁绊的地方几乎不能萌发的熟练智力；因此，如果他们的方法不加以调整的话，他们的长处就不能长存。从社会的立场看，教育必须是某种比单纯的成长机会更加积极的东西。当然，它必须提供这种机会，但它也必须一种为儿童的精神和道德素质，这种素质不能完全由他们自行获得。

    赞成教育中应有很大程度自由的观点并不是来自人的自然慈善，而是来自权势对承受者和施行者的影响。那些屈服于权势的人变得唯唯暗暗，要么反叛木羁，两种态度均有缺陷。

        驯服者在这思想和行动上都失去了开创精神；而且，由受挫的情绪生发的怒气倾向于在欺凌弱小者中寻找发泄的出口。这就是为什么暴君体制是自身延续着的：一个人从他父亲那里所受罪由他强加于自己的儿子；让他记忆犹新的中学里所受的耻辱，在他成为帝国元首时被传到了“国人”身上。这样，一种过分强调权力的教育使学生变为可怕的暴君，在言行上都无力主张和容忍创新。对教育者产生的影响更是糟糕：他们倾向成为施虐狂式的训纪者，乐于引发恐惧，别无他求。由于这些人是知识的代表，学生所获得的便是知识的恐惧，这在英国的上层社会中被认为人类本性的一部分，但确实是权势教育颇有理由憎恨的一部分。

        另一方面，尽管反叛可能是必要的，但其存在难以成理。而且，有许多反叛方式，而只有极小部分是明智的。伽利略是一位反叛者且又是明智的；平面地球理论的信奉者同样是反叛者，但是愚蠢的。认为反对权势在本质上是优点，不从习俗的观念必然正确，这种倾向是很危险的：砸坏灯杆或否认莎士比亚的诗人地位，根本达不到什么有用的目的。然而这种过分的反叛经常是过多的权势对富有朝气的学生压制的结果。一旦反叛者为教育者，他们时常鼓励学生蔑视权势，而与此同时他们又力图为学生们创造一个良好的环境，尽管这两个目的难以相容。

        我们所需要的，既不是驯服，也不是反叛，而是良善的性情以及对人对新思想的友好态度。这些品质部分地归于自然原因，这方面旧式的教育者注意得大少；但更多地归因于举足轻重的冲动受到挫折后，困顿的感觉需求的自由。假如年轻人要成为友善的的成人，在多数情况下，有必要让他们感到自己的环境是友善的。这就要求对孩子的重要欲望要有同情心，而不只是有利用他为某种抽象的目的奋斗的企图，如为了上帝的荣耀和祖国的伟大。在教育中，应该努力使学生感到值得去了解所教的东西--至少在这些知识是真实的情况下。一旦学生自觉合作，其学习就能事半功倍。所有这些理由有力地阐明了高度自由的意义。

        然而，这一观点很容易走过场。儿童在避免奴性时沾上贵族的恶习，这不是我们愿意看到的。考虑别人，不仅是在大事上，而且在日常生活的小事中，是文明的一个基本因素，没有它，社会生活将不堪忍受。我指的不只是那些礼貌形式，如说“请”和“谢谢”；正统的言行举止在野蛮人中发展得最充分，但随着文化的每一次前进就慢慢消失了。我是指自愿参加一定要的必要工作，在一些免于麻烦的小事之处要自制克己。给孩子一种全能的意识，或者一种成人之存在只是服务于年轻人的快乐的信念，都不是人们所乐于见到的。那些赞成存在懒散之客的人，如果把自己的孩子培养成毫无工作意识、没有孜孜追求的习惯，他们都将自食其果。

          另外，自由的拥护者过分轻视了其危害性。在没有成人介入的儿童团体中，较强者为暴力者，并且很可能比成人暴君更为残忍。假如两个二三岁的孩子在一起自己玩耍，几次打架之后他们就发现谁是胜者，而另一个孩子就成了奴隶。在孩子较多的地方，有一二个人获得完全的支配权，其他人的自由比成人出面干涉保护弱小者时他们拥有的要更少。对于大多数孩子来说，为别人着想并不是自发的，而必须给予教养，而除了运用权力，它是很难教会的。这也许就是反对成人退出教育的最重要观点。

        我认为教育者还没有解决把自由的合适形式与必要的道德训练结合在一起的问题。必须承认，在孩子上学前，正当的解决方法常常给家长弄糟了。正如心理分析学家从他们临床实践中得出的结论，苦苦众生都是疯人，以致现代学校里的领导们在同家长们所娇宠的学生的接触中，都倾向论断说所有的儿童都是“费力的”，而所有的家长则愚蠢至极。那些因家长的暴君式教育而被逼得野蛮的儿童（它经常带有一种焦虑的情绪），或多或少需要一段完全自由的时间，才能去毫无猜疑地看待成人。但是，那些在家里得到悉心照料的儿童在细小之处也能忍受指使，只要他们感到是在自己认为是重要的方式中得到帮助。那些喜爱孩子、不因陪伴他们而陷入一种精力耗竭状态的成人，能够在规约上获得巨大的成功，而不使他们的学生中止以友善的感情对待他们。

        我认为现代教育家倾向于过分重视不干预儿童生活这种消极的品性，而过分轻视乐于陪伴他们的积极作用。如果你以许多人喜欢马和狗的方式去对待孩子．他们就会很容易对你的建议作出反应，并且接受禁令，也许带有和善的抱怨，但绝无怨恨。把儿童看作是有价值的社会发展的领导，或--毫无差别地--作为权力冲动的出口，包含着这些态度的溺爱形式是没有用处的。如果你认为孩子将为你的党派获得一票或为国王。祖国指定的思想而对他产生的兴趣，对于这种态度，没有一个孩子会感激的。令人愉悦的兴趣，蕴含在孩子面前自发的快乐之中，不带任何隐秘的目的。具有这种品质的教师将很少需要去干涉儿童的自由，但一旦需要，也有能力去做，却不导致心理上的损害。

        不幸的是，工作繁重的老师对儿童要保持一种本能的喜欢是完全不可能的；他们对儿童的感觉肯定无异于出名的糕点师的徒弟对待蛋糕那样。我认为教育不应是一个人的全部职业：教育工作者一天至多工作两小时，其余时间应该离开儿童。青年人的社会是令人疲乏的，尤其当没有严格约束的时候。疲乏最终产生颁燥，而以某种方式表现出来，把老师教过的而让他们去相信的理论放在一旁。必要的友善是不能单靠自制来维持的。但只要它存在，就不必事先为如何处理“淘气的”儿童去制定各种纪律，因为冲动可能导向正当的决定，而假如儿童感到你喜欢他，几乎所有的决定就是正确的了。无论怎样明智，没有一种规约可以成为感情和策略的替代物。

 

2011年4月23日 00:00

 

 

28、Philip Craven：克雷文北京2008年残奥会闭幕致辞
 

Following is the full text of the speech delivered by Philip Craven, president of the International Paralympic Committee (IPC) at the closing ceremony of the Beijing 2008 Paralympic Games on Wednesday night:

Closing Speech for the XIII Paralympic Games

17 September 2008

Zun Jing de Hu Jintao zhu xi ji Fu Ren

(Respected President Hu Jintao and Mrs. Hu)

Athletes, Officials, Distinguished Guests

Paralympic Sports fans from all over the world:

Wan Shang hao Huan Ying Ni men

(Good Evening, Welcome to all of you)

2,500 years ago Confucius said, "You Peng Zi Yuan Fang Lai, Bu Yi Yue Hu? "

"There are friends who have come from afar, is that not after all delightful?"

On behalf of all members of the Paralympic Family, may I take the liberty to paraphrase the Good man's great words. "It is equally delightful to come from afar and make new friends here in China".

We have to give a big thank you to BOCOG and its President, Liu QI,

the athletes,

the fantastic volunteers,

The officials and staff of the IPC, the IFs and NPCs

the 5,500 media who have covered the Games and, in particular Manolo Romero and his team for the television images,

the sponsors

and last but certainly not least you, the inspirational spectators.

What a great Paralympic Games this has been!

An ethereal Opening Ceremony,

Staggering athletic performances in perfect stadia,

The best-ever Paralympic Villages,

Amazing high definition television coverage,

A never-ending and self-generating supply of passion and emotion,

Superb organisation

Wonderful volunteers

Millions of new Paralympic sports afficionados both here in China and around the world

These are the greatest Paralympic Games EVER.

It is all about spirit.

The Paralympic spirit that is ever bright in our movement, found here in China, a kindred spirit.  It reached out to you, you embraced it and it is now cherished in your hearts.  Now these spirits are united,

"One World"

"One Dream"

and "One People" has become a reality.

All athletes, coaches and officials should take the unique sporting spirit from these Games to the four corners of this planet, Earth. There, encourage new athletes, make new friends and inspire them to light the flame in their hearts.

Finally the time has come for me to declare the Beijing 2008 Paralympic Games closed.

I call upon Paralympic athletes from all over the world to meet in London in four years time when once again you will inspire and excite the world with your sporting excellence.

Xie Xie Xiang Gang, (Thank you Hong Kong),

Xie Xie Qingdao, (Thank you Qingdao),

Xie Xie Beijing, (Thank you Beijing),

Xie Xie Zhong Guo. (Thank you China)!

 

参考翻译：

尊敬的胡锦涛主席及夫人，

运动员们，

官员们，

尊敬的来宾们，

全世界的残奥会运动爱好者们:

晚上好，欢迎你们。

2500年前，孔子曾说过“有朋自远方来，不亦乐乎”。今天，请允许我代表所有残奥大家庭成员，冒昧地对圣人的这句名言做这样的阐发，我们自远方来，在中国结交朋友，同样乐在其中，我们衷心感谢。

我们衷心感谢北京奥组委刘淇主席，运动员们，优秀的志愿者们，国际残奥委委员，国际单项体育联合会及各国家和地区残奥委会的官员和工作人员，前来报道赛事的5500名媒体工作人员，特别是负责电视转播的马诺罗－罗梅罗先生和他的团队，以及所有赞助商。

最后，特别要感谢你们，热情洋溢的观众们，这是一届多么伟大的盛会，开幕式美轮美奂，体育场馆完美无暇，运动竞技表演令人叹为观止，残奥村条件之优越史无前例，高清电视转播令人称奇，志愿者们出类拔萃，千千万万的残奥体育迷在中国和世界各地涌现，这是有史以来最伟大的一届残奥会，这一切源自于精神的力量，这种精神就是残奥精神，它在我们运动中永放光芒。

如今，残奥精神在中国得到进一步发扬光大，它走近你们，你们拥抱它，将之珍藏于心。现在，这些精神汇聚在一起，同一个世界，同一个梦想，所有人都是同样的人，已成为现实，所有运动员、教练员和官员应该把本届残奥会独一无二的体育精神带往地球的四面八方，以此鼓励更多的人参与运动，结交朋友，点燃心灵之火。

最后，我宣布北京2008年残奥运动会闭幕，来自世界各地的残奥健儿，我在此号召你们四年后相聚伦敦，届时你们将再次展现高超的体育竞技水平，振奋人心，感动世界。

谢谢香港，

谢谢青岛，

谢谢北京，

谢谢中国。

 

2011年5月6日 00:00

 

 

29、胡锦涛：（汉英对照标注版）《十七大报告》（第一部分）

       高举中国特色社会主义伟大旗

       为夺取全面建设小康社会新胜利而奋斗

 

HOLD HIGH THE GREAT BANNER OF SOCIALISM WITH CHINESE CHARACTERISTICS AND STRIVE FOR NEW VICTORIES IN BUILDING A MODERATELY PROSPEROUS SOCIETY IN ALL RESPECTS

 

━━在中国共产党第十七次全国代表大会上的报告
（2007年10月15日）
    Report to the Seventeenth National Congress of the Communist Party of China on Oct. 15, 2007

 胡锦涛

   Hu Jintao

 

同志们： 

Comrades,

     现在，我代表第十六届中央委员会向大会作报告。

     Now I would like to make a report to the Seventeenth National Congress of the Communist Party of China (CPC) on behalf of the Sixteenth Central Committee.

中国共产党第十七次全国代表大会，是在我国改革发展关键阶段召开的一次十分重要的大会。大会的主题是：高举中国特色社会主义伟大旗帜，以邓小平理论和“三个代表”重要思想为指导，深入贯彻落实科学发展观，继续解放思想，坚持改革开放，推动科学发展，促进社会和谐，为夺取全面建设小康社会新胜利而奋斗。

The Seventeenth Congress is one of vital importance being held at a crucial stage of China's reform and development. The theme of the congress is to hold high the great banner of socialism with Chinese characteristics, follow the guidance of Deng Xiaoping Theory and the important thought of Three Represents, thoroughly apply the Scientific Outlook on Development, continue to emancipate the mind, persist in reform and opening up, pursue development in a scientific way, promote social harmony, and strive for new victories in building a moderately prosperous society in all respects.

中国特色社会主义伟大旗帜，是当代中国发展进步的旗帜，是全党全国各族人民团结奋斗的旗帜。解放思想是发展中国特色社会主义的一大法宝，改革开放是发展中国特色社会主义的强大动力，科学发展、社会和谐是发展中国特色社会主义的基本要求，全面建设小康社会是党和国家到二〇二〇年的奋斗目标，是全国各族人民的根本利益所在。

The great banner of socialism with Chinese characteristics is the banner guiding development and progress in contemporary China and rallying the whole Party and the people of all ethnic groups in the country in our common endeavor. Emancipating the mind is a magic instrument for developing socialism with Chinese characteristics, reform and opening up provide a strong driving force for developing it, and scientific development and social harmony are basic requirements for developing it. Building a moderately prosperous society in all respects is a goal for the Party and the state to reach by 2020, and represents the fundamental interests of the people of all ethnic groups.

当今世界正在发生广泛而深刻的变化，当代中国正在发生广泛而深刻的变革。机遇前所未有，挑战也前所未有，机遇大于挑战。全党必须坚定不移地高举中国特色社会主义伟大旗帜，带领人民从新的历史起点出发，抓住和用好重要战略机遇期，求真务实，锐意进取，继续全面建设小康社会、加快推进社会主义现代化，完成时代赋予的崇高使命。

The world today is undergoing extensive and profound changes, and contemporary China is going through a wide-ranging and deep-going transformation. This brings us unprecedented opportunities as well as unprecedented challenges, with the former outweighing the latter. The whole Party must unswervingly hold high the great banner of socialism with Chinese characteristics and lead the people in starting from this new historical point, grasping and making the most of the important period of strategic opportunities, staying realistic and pragmatic, forging ahead with determination, continuing to build a moderately prosperous society in all respects and accelerate socialist modernization, and accomplishing the lofty mission bestowed by the times. 

 一、过去五年的工作

 I. The Work of the Past Five Years

十六大以来的五年是不平凡的五年。面对复杂多变的国际环境和艰巨繁重的改革发展任务，党带领全国各族人民，高举邓小平理论和“三个代表”重要思想伟大旗帜，战胜各种困难和风险，开创了中国特色社会主义事业新局面，开拓了马克思主义中国化新境界。

The five years since the Sixteenth Congress was an extraordinary period. In order to accomplish the arduous tasks of reform and development in a complicated and volatile international situation, the Party led the people of all ethnic groups in holding high the great banner of Deng Xiaoping Theory and the important thought of Three Represents, overcoming difficulties and risks, creating a new situation in the cause of socialism with Chinese characteristics and attaining a new realm in adapting Marxism to conditions in China.

十六大确立“三个代表”重要思想的指导地位，作出全面建设小康社会的战略决策。为贯彻十六大精神，中央召开七次全会，分别就深化机构改革、完善社会主义市场经济体制、加强党的执政能力建设、制定“十一五”规划、构建社会主义和谐社会等关系全局的重大问题作出决定和部署，提出并贯彻科学发展观等重大战略思想，推动党和国家工作取得新的重大成就。

At its Sixteenth Congress the Party established the important thought of Three Represents as its guide and made the strategic decision to build a moderately prosperous society in all respects. In order to implement the guiding principles of the congress, the Central Committee convened seven plenary sessions, at which it made decisions on and arrangements for major issues of overall significance such as deepening institutional restructuring, improving the socialist market economy, strengthening the governance capability of the Party, drawing up the Eleventh Five-Year Plan (2006-10), and building a harmonious socialist society; and it formulated and applied the Scientific Outlook on Development and other major strategic thoughts. All this helped the Party and the state score great new achievements.

经济实力大幅提升。经济保持平稳快速发展，国内生产总值年均增长百分之十以上，经济效益明显提高，财政收入连年显著增加，物价基本稳定。社会主义新农村建设扎实推进，区域发展协调性增强。创新型国家建设进展良好，自主创新能力较大提高。能源、交通、通信等基础设施和重点工程建设成效显著。载人航天飞行成功实现。能源资源节约和生态环境保护取得新进展。“十五”计划胜利完成，“十一五”规划进展顺利。

Economic strength increased substantially. The economy sustained steady and rapid growth. The GDP expanded by an annual average of over 10%. Economic performance improved significantly, national revenue rose markedly year by year, and prices were basically stable. Efforts to build a new socialist countryside yielded solid results, and development among regions became more balanced. The endeavor to make China an innovative nation registered good progress, with considerable improvement in the country's capacity for independent innovation. Notable achievements were scored in the construction of infrastructure including energy, transport and telecommunications facilities and other key projects. Manned spaceflights were successfully conducted. Fresh progress was registered in energy, resources, ecological and environmental conservation. The Tenth Five-Year Plan (2001-05) was fulfilled successfully and implementation of the eleventh is in smooth progress.

改革开放取得重大突破。农村综合改革逐步深化，农业税、牧业税、特产税全部取消，支农惠农政策不断加强。国有资产管理体制、国有企业和金融、财税、投资、价格、科技等领域改革取得重大进展。非公有制经济进一步发展。市场体系不断健全，宏观调控继续改善，政府职能加快转变。进出口总额大幅增加，实施“走出去”战略迈出坚实步伐，开放型经济进入新阶段。

Major breakthroughs were made in reform and opening up. Comprehensive reforms in rural areas gradually deepened; agricultural tax, livestock tax and taxes on special agricultural products were rescinded throughout the country; and policies were constantly strengthened to support and benefit agriculture, rural areas and farmers. Significant headway was made in reform of the state assets management system, state-owned enterprises, banking, public finance, taxation, investment, pricing, and the system for managing science and technology. The non-public sector of the economy grew stronger. A sound market system was being put in place, macroeconomic regulation continued to improve, and transformation of government functions was accelerated. The total volume of imports and exports increased sharply. Solid steps were taken in implementing the "go global" strategy, and the open economy entered a new stage of development.

人民生活显著改善。城乡居民收入较大增加，家庭财产普遍增多。城乡居民最低生活保障制度初步建立，贫困人口基本生活得到保障。居民消费结构优化，衣食住行用水平不断提高，享有的公共服务明显增强。

Living standards improved significantly. Both urban and rural incomes increased considerably, and most families had more property than before. The system of subsistence allowances for urban and rural residents was basically in place, guaranteeing basic living conditions for the poor. Residents improved their consumption patterns, had increasingly better food, clothing, housing, transport and other daily necessities, and enjoyed markedly improved public services.

民主法制建设取得新进步。政治体制改革稳步推进。人民代表大会制度、中国共产党领导的多党合作和政治协商制度、民族区域自治制度不断完善，基层民主活力增强。人权事业健康发展。爱国统一战线发展壮大。中国特色社会主义法律体系基本形成，依法治国基本方略切实贯彻。行政管理体制、司法体制改革不断深化。

Fresh progress was registered in improving democracy and the legal system. Political restructuring progressed steadily. Constant improvement was made in the system of people's congresses, the system of multiparty cooperation and political consultation under the leadership of the CPC and the system of regional ethnic autonomy. Primary-level democracy increased its vitality. The cause of human rights witnessed sound development. The patriotic united front grew stronger. A socialist law system with Chinese characteristics was basically in place. The rule of law was effectively implemented as a fundamental principle. Reform of the government administration system and the judicial system continued to deepen.

文化建设开创新局面。社会主义核心价值体系建设扎实推进，马克思主义理论研究和建设工程成效明显。思想道德建设广泛开展，全社会文明程度进一步提高。文化体制改革取得重要进展，文化事业和文化产业快速发展，人民精神文化生活更加丰富。全民健身和竞技体育取得新成绩。

A new situation was created in cultural development. Efforts to establish the system of socialist core values made steady headway and marked achievements were scored in the Project to Study and Develop Marxist Theory. Extensive efforts were made to raise ideological and ethical standards and the whole of society became more culturally advanced. Cultural restructuring made important progress, cultural programs and the cultural industry developed rapidly, and the people enjoyed a richer cultural life. Fresh progress was made in public fitness programs and competitive sports.

社会建设全面展开。各级各类教育迅速发展，农村免费义务教育全面实现。就业规模日益扩大。社会保障体系建设进一步加强。抗击非典取得重大胜利，公共卫生体系和基本医疗服务不断健全，人民健康水平不断提高。社会管理逐步完善，社会大局稳定，人民安居乐业。

Social development proceeded in an all-round way. Education of various kinds and at different levels developed rapidly. Free compulsory education was made available in all rural areas. More job opportunities were created. The social security system was strengthened. The battle against SARS came to a great victory. The public health system and basic medical care constantly improved, contributing to better health of the people. Social management improved step by step. Social stability was ensured and the people lived and worked in peace and contentment.

国防和军队建设取得历史性成就。中国特色军事变革加速推进，裁减军队员额二十万任务顺利完成，军队革命化、现代化、正规化建设全面加强，履行新世纪新阶段历史使命能力显著提高。

Historic achievements were scored in the development of national defense and the armed forces. The revolution in military affairs with Chinese characteristics was accelerated. The armed forces were reduced by 200,000 troops. Efforts were intensified in all respects to make the armed forces more revolutionary, modernized and standardized, which notably increased their capacity to accomplish their historical missions at this new stage in the new century.

港澳工作和对台工作进一步加强。香港、澳门保持繁荣稳定，与内地经贸关系更加紧密。两岸政党交流成功开启，人员往来和经济文化交流达到新水平。制定反分裂国家法，坚决维护国家主权和领土完整。

Work related to Hong Kong, Macao and Taiwan affairs was intensified. Hong Kong and Macao maintained their prosperity and stability and developed closer economic partnership with the mainland. Political parties on both sides of the Taiwan Straits started communication, and cross-Straits visits as well as economic and cultural exchanges reached a new high. The Anti-Secession Law was enacted to resolutely safeguard China's sovereignty and territorial integrity.

全方位外交取得重大进展。坚持独立自主的和平外交政策，各项外交工作积极开展，同各国的交流合作广泛加强，在国际事务中发挥重要建设性作用，为全面建设小康社会争取了良好国际环境。

Major progress was made in all-directional diplomacy. Pursuing an independent foreign policy of peace, China energetically carried out diplomatic activities, enhanced exchanges and cooperation with other countries in various fields and played a major constructive role in international affairs. This created a favorable international environment for building a moderately prosperous society in all respects.

党的建设新的伟大工程扎实推进。党的执政能力建设和先进性建设深入进行。理论创新和理论武装卓有成效。保持共产党员先进性教育活动取得重大成果。党内民主不断扩大。领导班子和干部队伍建设特别是干部教育培训取得重要进展，人才工作进一步加强，干部人事制度改革和组织制度创新不断深入。党风廉政建设和反腐败斗争成效明显。

The great new undertaking to build the Party made solid progress. Endeavors to strengthen the Party's governance capability and vanguard nature were intensified. Efforts to make theoretical innovations and arm Party members with the achievements proved successful. The campaign to educate Party members to preserve their vanguard nature yielded substantial results. Intra-Party democracy continued to expand. Major headway was made in strengthening the Party's leading bodies and the ranks of its cadres, and especially in educating and training cadres. Work in relation to talented personnel was strengthened. Efforts were stepped up to reform the cadre and personnel system and make innovations in the organizational system. Remarkable results were achieved in improving the Party's style of work, upholding integrity and combating corruption.

在看到成绩的同时，也要清醒认识到，我们的工作与人民的期待还有不小差距，前进中还面临不少困难和问题，突出的是：经济增长的资源环境代价过大；城乡、区域、经济社会发展仍然不平衡；农业稳定发展和农民持续增收难度加大；劳动就业、社会保障、收入分配、教育卫生、居民住房、安全生产、司法和社会治安等方面关系群众切身利益的问题仍然较多，部分低收入群众生活比较困难；思想道德建设有待加强；党的执政能力同新形势新任务不完全适应，对改革发展稳定一些重大实际问题的调查研究不够深入；一些基层党组织软弱涣散；少数党员干部作风不正，形式主义、官僚主义问题比较突出，奢侈浪费、消极腐败现象仍然比较严重。我们要高度重视这些问题，继续认真加以解决。

While recognizing our achievements, we must be well aware that they still fall short of the expectations of the people and that there are still quite a few difficulties and problems on our way forward. The outstanding ones include the following: Our economic growth is realized at an excessively high cost of resources and the environment. There remains an imbalance in development between urban and rural areas, among regions, and between the economy and society. It has become more difficult to bring about a steady growth of agriculture and continued increase in farmers' incomes. There are still many problems affecting people's immediate interests in areas such as employment, social security, income distribution, education, public health, housing, work safety, administration of justice and public order; and some low-income people lead a rather difficult life. More efforts are needed to promote ideological and ethical progress. The governance capability of the Party falls somewhat short of the need to deal with the new situation and tasks. In-depth investigations and studies have yet to be conducted on some major practical issues related to reform, development and stability. Some primary Party organizations are weak and lax. A small number of Party cadres are not honest and upright, their formalism and bureaucratism are quite conspicuous, and extravagance, waste, corruption and other undesirable behavior are still serious problems with them. We must pay close attention to these problems and continue our efforts to solve them.

总起来说，这五年，是改革开放和全面建设小康社会取得重大进展的五年，是我国综合国力大幅提升和人民得到更多实惠的五年，是我国国际地位和影响显著提高的五年，是党的创造力、凝聚力、战斗力明显增强和全党全国各族人民团结更加紧密的五年。实践充分证明，十六大和十六大以来中央作出的各项重大决策是完全正确的。

To sum up, the past five years was a period in which substantial progress was made in reform, opening up and building a moderately prosperous society in all respects. During this period, China's overall strength grew considerably and the people enjoyed more tangible benefits. China's international standing and influence rose notably. The creativity, cohesion and combat effectiveness of the Party increased significantly, and the whole Party and the people of all ethnic groups became more united. Facts have proved that the major policy decisions made by the Central Committee at and since the Sixteenth Congress are perfectly correct.

五年来的成就，是全党全国各族人民共同奋斗的结果。我代表中共中央，向全国各族人民，向各民主党派、各人民团体和各界爱国人士，向香港特别行政区同胞、澳门特别行政区同胞和台湾同胞以及广大侨胞，向一切关心和支持中国现代化建设的各国朋友，表示衷心的感谢！

 Our achievements over the past five years are attributed to the concerted efforts of the whole Party and the people of all ethnic groups. On behalf of the Central Committee, I wish to express our heartfelt thanks to the people of all ethnic groups, the democratic parties, people's organizations and patriots from all walks of life, to our compatriots in the special administrative regions of Hong Kong and Macao and in Taiwan as well as overseas Chinese nationals, and to our foreign friends who care about and support China's modernization drive!

 

2011年5月15日 00:00

 

 

30、荀子：劝学

荀子Hsun-Tzu
Translated by Burton Watson

劝学篇第一 ENCOURAGING, LEARNING (SECTION 1)

君子曰：学不可以已。青、取之於蓝，而青於蓝；冰、水为之，而寒於水。木直中绳，輮以为轮，其曲中规，虽有槁暴，不复挺者，輮使之然也。故木受绳则直，金就砺则利，君子博学而日参省乎己，则知明而行无过矣。
The gentleman says: Learning should never cease. Blue comes from the indigo plant but is bluer than the plant itself. Ice is made of water but is colder than water ever is…. If the gentleman studies widely and each day examines himself, his wisdom will become clear and his conduct be without fault.

吾尝终日而思矣，不如须臾之所学也。吾尝跂而望矣，不如登高之博见也。登高而招，臂非加长也，而见者远；顺风而呼，声非加疾也，而闻者彰。假舆马者，非利足也，而致千里；假舟楫者，非能水也，而绝江河。君子生非异也，善假於物也。
I once tried spending the whole day in thought, but I found it of less value than a moment of study.3 I once tried standing on tiptoe and gazing into the distance, but I found I could see much farther by climbing to a high place. If you climb to a high place and wave to someone, it is not as though your arm were any longer than usual, and yet people can see. you from much farther away. If you shout down the wind, it is not as though your voice were any stronger than usual, and yet people can hear you much more clearly. Those who make use of carriages or horses may not be any faster walkers than anyone else, and yet they are able to travel a thousand li. Those who make use of boats may not know how to swim, and yet they manage to get across rivers. The gentleman is by birth no different from any other man; it is just that he is good at making use of things.

积土成山，风雨兴焉；积水成渊，蛟龙生焉；积善成德，而神明自得，圣心备焉。故不积跬步，无以致千里；不积小流，无以成江海。骐骥一跃，不能十步；驽马十驾，功在不舍。锲而舍之，朽木不折；锲而不舍，金石可镂。蚓无爪牙之利，筋骨之强，上食埃土，下饮黄泉，用心一也。蟹六跪而二螯，非蛇鳝之穴，无可寄托者，用心躁也。

Pile up earth to make a mountain and wind and rain will rise up from it. Pile up water to make a deep pool and dragons will appear. Pile up good deeds to create virtue and godlike understanding will come of itself; there the mind of the sage will find completion. But unless you pile up little steps, you can never journey a thousand li; unless you pile up tiny streams, you can never make a river or a sea. The finest thoroughbred cannot travel ten paces in one leap, but the sorriest nag can go a ten days’ journey. Achievement consists of never giving up. If you start carving and then give up, you cannot even cut through a piece of rotten wood; but if you persist without stopping, you can carve and inlay metal or stone. Earthworms have no sharp claws or teeth, no strong muscles or bones, and yet above ground they feast on the mud, and below they drink at the yellow springs. This is because they keep their minds on one thing. Crabs have six legs and two pincers, but unless they can find an empty hole dug by a snake or a water serpent, they have no place to lodge. This is because they allow their minds to go off in all directions.

 

2011年5月22日 00:00