郑愁予：《错误》等文章

郑愁予：原名郑文韬，祖籍河北宁河，1933年生于山东济南，现代诗人。台湾中兴大学毕业，现为中国海洋大学驻校作家。《错误》，诗歌名，作者为台湾著名诗人郑愁予。这首小诗轻巧清隽，是一首至今仍脍炙人口的佳作。全诗以江南的小城为中心意象，写思妇盼归人的情思，意境优美深婉，被誉为“现代抒情诗的绝唱”。 

 

错误

 

我打江南走过

那等在季节里的容颜如莲花的开落

东风不来，三月的柳絮不飞

你的心如小小寂寞的城

恰若青石的街道向晚

跫音不响，三月的春帷不揭

你的心是小小的窗扉紧掩

我达达的马蹄是美丽的错误

我不是归人，是个过客……

 

Mistake

 

I passed through the South of Yangzi

The face waiting at the turn of seasons, like a lotus flower, blooms and wilts

Without the east wind, the willow catkins in March do not flutter

Your heart is like the lonesome little town

Like its streets of cobblestones near nightfall

When footfalls are silent and the bed curtains of March not unveiled

Your heart is a little window tightly shut

My clattering hooves are beautiful mistakes

I am not a homecoming man but a passing traveler….

（Shiu-Pang Almberg 译）

 

The Mistake

 

(I go by the Southern Shore

The appearance waiting in the season is like the blossoming and unblossoming of lotus flowers)

The east wind refuses to come, and catkins of March hate to fly

Your heart is like a small lonely town

Just like the street of blue stones at eventide

No chirping of crickets, the spring curtain of March is not lifted

Your heart is a small window closely shut

My clattering hoofbeats are a beautiful mistake

I am no arrival, but a passenger

 

（张智中 译）

 

 

2、季羡林：《长寿之道》

我已经到了望九之年，可谓长寿矣。因此经常有人向我询问长寿之道，养生之术。

我敬谨答曰：“养生无术是有术。”

这话看似深奥，其实极为简单明了。我有两个朋友，十分重视养生之道。每天锻炼身体，至少要练上两个钟头。曹操诗曰：“对酒当歌，人生几何？”人生不过百年，每天费上两个钟头，统计起来，要有多少钟头啊！利用这些钟头，能做多少事情呀！如果真有用，也还罢了。他们二人，一个先我而走，一个卧病在家，不能出门。

因此，我首创了三“不”主义：不锻炼，不挑食，不嘀咕，名闻全国。

我这个三不主义，容易招误会，我现在利用这个机会解释一下。我并不绝对反对适当的体育锻炼，但不要过头。一个人如果天天望长寿如大旱之望云霓，而又绝对相信体育锻炼，则此人心态恐怕有点失常，反不如顺其自然为佳。

至于不挑食，其心态与上面相似。常见有人年才逾不惑，就开始挑食，蛋黄不吃，动物内脏不吃，每到吃饭，战战兢兢，如履薄冰，窘态可掬，看了令人失笑。以这种心态而欲求长寿，岂非南辕而北辙！

我个人认为，第三点最为重要。对什么事情都不嘀嘀咕咕，心胸开朗，乐观愉快，吃也吃得下，睡也睡得着，有问题则设法解决之，有困难则努力克服之，决不视芝麻绿豆大的窘境如苏迷庐山般大，也决不毫无原则随遇而安，决不玩世不恭。“应尽便须尽，无复独多虑。”有这样的心境，焉能不健康长寿？

我现在还想补充一点，很重要的一点。根据我个人七八十年的经验，一个人决不能让自己的脑筋投闲置散，要经常让脑筋活动着。根据外国一些科学家实验结果，“用脑伤神”的旧说法已经不能成立，应改为“用脑长寿”。人的衰老主要是脑细胞的死亡。中老年人的脑细胞虽然天天死亡，但人一生中所启用的脑细胞只占细胞总量的四分之一，而且在活动的情况下，每天还有新的脑细胞产生。只要脑筋的活动不停止，新生细胞比死亡细胞数目还要多。勤于动脑筋，则能经常保持脑中血液的流通状态，而且能通过脑筋协调控制全身的功能。

我过去经常说：“不要让脑筋闲着。”我就是这样做的。结果是有人说我“身轻如燕，健步如飞”。这话有点过了头，反正我比同年龄人要好些，这却是真的。原来我并没有什么科学根据，只能算是一种朴素的直觉。现在读报纸，得到了上面认识。在沾沾自喜之余，谨做补充如上。

这就是我的“长寿之道”。

 

The Secret of Longevity

 

Approaching ninety, I’m really old. People often ask me for advice on how to keep fit and live a long life.

The answer I would give is, “The best way to keep fit is by making no efforts towards it.”

That sounds profound, but is in fact very simple. Two friends of mine put in great efforts to keep in good health. They spent at least two hours per day doing physical exercise. Cao Cao (1) says in one of his poems like this:

Cup to cup calls for song,

Man’s life – how long?

Few people live to be 100. Two hours per day during one’s lifetime – what a tremendous amount of time it would add up to! And what a lot could be done with that much time! It would have been all right though if my two friends’ physical exercise had really helped. But fact is, one of the two has passed away before me and the other now never shows up, being confined to bed with illness.  

I’m known to all for having initiated three Nos, namely, no exercising, no picky eating, no grumbling.

My three Nos, however, are apt to be misunderstood. So I need to take this opportunity to make an explanation. Exercise, if moderate, is all right, but I disapprove of overdoing it. One who overrates physical training while dreaming of living a long life must be mentally unbalanced. He should learn to let things take their own course.

As to picky eating, I often find people barely over forty becoming very choosy about food. They abstain from eating egg yolks and tripe. They behave gingerly at table as if treading on thin ice. The embarrassment they show cannot but evoke laughter from all. Acting with such a mentality, they can only end up in defeating their own purpose of increased longevity.

To my mind, the last of the three Nos, i.e., avoid grumbling under any circumstances, is the most important. Be broad-minded, optimistic and cheerful, and you will be able to eat with a good appetite and enjoy a sound sleep. When you are faced with problems, try every means to solve them. When you meet with difficulties, do your best to overcome them. Neither fret over trifles, nor take an attitude of cynical indifference towards life. That’s the way to be long-lived.

One more important point: According to my personal experience of the past eighty years or so, one should put his brain to frequent use instead of letting it stay idle. The result of experiments made by some foreign scientists has shown that frequent use of the brain leads to longevity instead of doing harm to it as people used to believe. Man’s aging is mainly caused by the death of cerebral cells. However, though the cerebral cells of middle-aged and elderly people keep dying every day, man uses up in his lifetime only one fourth of the total cerebral cells, and new cerebral cells will, under normal conditions, keep growing up daily. As long as you use your head regularly, dead cerebral cells will always be outnumbered by new ones. Regular use of the head will ensure the normal circulation of cerebral blood and our control of the whole bodily function through its coordination.

I used to urge, “Never have an idle head!” And I myself have acted accordingly. Some people have consequently saddled me with the epithets: “agile like a swallow” and “walking as if on wings.” They are exaggerating to be sure, but it’s true that I’m in better health than people of the same age. The above has come of plain intuition, without any scientific basis.

So much for my “secret of longevity”.

 

(张培基 译)

2012年12月22日 00:00

 

 

3、朱自清：《绿》
 

我第二次到仙岩的时候，我惊诧于梅雨潭的绿了。

梅雨潭是一个瀑布潭。仙瀑有三个瀑布，梅雨瀑最低。走到山边，便听见花花花花的声音；抬起头，镶在两条湿湿的黑边儿里的，一带白而发亮的水便呈现于眼前了。

我们先到梅雨亭。梅雨亭正对着那条瀑布；坐在亭边，不必仰头，便可见它的全体了。亭下深深的便是梅雨潭。这个亭踞在突出的一角的岩石上，上下都空空儿的；仿佛一只苍鹰展着翼翅浮在天宇中一般。三面都是山，像半个环儿拥着；人如在井底了。这是一个秋季的薄阴的天气。微微的云在我们顶上流着；岩面与草丛都从润湿中透出几分油油的绿意。而瀑布也似乎分外的响了。那瀑布从上面冲下，仿佛已被扯成大小的几绺；不复是一幅整齐而平滑的布。岩上有许多棱角；瀑流经过时，作急剧的撞击，便飞花碎玉般乱溅着了。那溅着的水花，晶莹而多芒；远望去，像一朵朵小小的白梅，微雨似的纷纷落着。据说，这就是梅雨潭之所以得名了。但我觉得像杨花，格外确切些。轻风起来时，点点随风飘散，那更是杨花了。——这时偶然有几点送入我们温暖的怀里，便倏的钻了进去，再也寻它不着。

梅雨潭闪闪的绿色招引着我们；我们开始追捉她那离合的神光了。揪着草，攀着乱石，小心探身下去，又鞠躬过了一个石穹门，便到了汪汪一碧的潭边了。瀑布在襟袖之间；但我的心中已没有瀑布了。我的心随潭水的绿而摇荡。那醉人的绿呀，仿佛一张极大极大的荷叶铺着，满是奇异的绿呀。我想张开两臂抱住她；但这是怎样一个妄想呀。－－站在水边，望到那面，居然觉着有些远呢！这平铺着，厚积着的绿，着实可爱。她松松的皱缬着，像少妇拖着的裙幅；她轻轻的摆弄着，像跳动的初恋的处女的心；她滑滑的明亮着，像涂了“明油”一般，有鸡蛋清那样软，那样嫩，令人想着所曾触过的最嫩的皮肤；她又不杂些儿法滓，宛然一块温润的碧玉，只清清的一色－－但你却看不透她！我曾见过北京什刹海指地的绿杨，脱不了鹅黄的底子，似乎太淡了。我又曾见过杭州虎跑寺旁高峻而深密的“绿壁”，重叠着无穷的碧草与绿叶的，那又似乎太浓了。其余呢，西湖的波太明了，秦淮河的又太暗了。可爱的，我将什么来比拟你呢？我怎么比拟得出呢？大约潭是很深的、故能蕴蓄着这样奇异的绿；仿佛蔚蓝的天融了一块在里面似的，这才这般的鲜润呀。－－那醉人的绿呀！我若能裁你以为带，我将赠给那轻盈的舞女；她必能临风飘举了。我若能挹你以为眼，我将赠给那善歌的盲妹；她必明眸善睐了。我舍不得你；我怎舍得你呢？我用手拍着你，抚摩着你，如同一个十二三岁的小姑娘。我又掬你入口，便是吻着她了。我送你一个名字，我从此叫你“女儿绿”，好么？

我第二次到仙岩的时候，我不禁惊诧于梅雨潭的绿了。

 

Green

 

The second time I visited the Xianyan Mountain I was staggered by the green of Plum Rain Pool.

Plum Rain Pool is at the foot of a waterfall, the lowest of the three waterfalls on Xianyan. If you come near to the mountain, you hear the gurgle and plash, and looking up see a belt of sparkling white water edged by two moist black borders. First we reached Plum Rain Pavilion. This stands opposite the waterfall, and seated beside it you need not raise your head to see the whole cascade. At the foot of the pavilion is the deep Plum Rain Pool. The pavilion stands on a projecting rock with nothing above or below it, like an eagle poise in the sky with outstretched wings. Mountains on three sides form a semi-circle round it, making you feel as if at the bottom of a well. it was a hazy autumn day when we went there. Fleecy clouds floated overhead, and rich green oozed from the moisture on the face of the rock and on the clumps of grass. The waterfall seemed unusually clamorous too. It plunged down like a smooth length of whole material; the nit was irrevocably torn into silken tatters large and small. And as it charged past the sharp-edged rock, foam like chips of jade spattered wildly. This spatter of brilliant, scintillating foam looked from a distance like a shower of minute white plum petals fluttering slowly down. They say this is the origin of the name Plum Rain Pool. But I think it would be more accurate to compare the foam to willow seeds. For when a breeze springs up and the specks scatter with the wind, they look even more like willow down. Suddenly a few drops sprayed against our warm breasts, piercing our clothes at once and disappearing forever.

The flashing green of Plum Rain Pool was beckoning to us, and we set out to seize its elusive splendor. Clutching the grass and grasping jagged rocks, we cautiously made our way down, till dipping our heads to pass through a low stone gate we came to the edge of the broad, deep, emerald pool. The waterfall was so close I could have touched it, but already I was oblivious to it. My heart was dancing with the green of the pool. That intoxicating hue was spread out like a huge lotus leaf, the whole of it a quite fantastic green. I wanted to throw out my arms and embrace it—but this was a wild impulse. When I stood at the water’s edge and looked over the pool, it still seemed a fair expanse. This smooth-spread, compact green is utterly charming. It undulates and ripples like the folds of a young wife’s skirt; it palpitates like a maiden’s heart when she first falls in love; it glimmers as if coated with oil, soft and light as the white of an egg, reminding you of the silkiest skin you ever touched. It is unmixed, too, with any dust or dregs, remaining one whole sheet of enchanting turquoise, a single, translucent colour—yet one you cannot see through! I have noticed how the green willows sweeping the ground at Shichahai Park in Beijing seem too pale and gosling-yellow, and how the high, dense “green wall” near Hupao Temple at Hangzhou seems too solid with its endless green grass and foliage. For the rest, the waves of the West Lake are too bright, while those of the Qinhuai River are too dark. Then what can I compare you to, my darling? What comparison can there be? This pool must be very deep to produce this remarkable green, as if a fragment of the deep blue sky had melted here to make this exquisite colour. You intoxicating green! If I could make a girdle out of you, I would give it to that graceful dancing girl so that she could whirl and flutter with the wind. If I could a make a pair of eyes out of you, I would give them to that blind girl who loves singing, so that she could have bright eyes and perfect eyesight. I cannot bear to leave you—how can I leave you? I stroke and caress you as if you were a girl of twelve or thirteen. I carry you to my lips, as if I were kissing her. Would you like me to give you a name? What about Girl Green?

The second time I visited Xianyan I was staggered by the green of Plum Rain Pool.

 

(中国文学出版社 编译)

2013年1月6日 00:00

 

 

4、纳兰性德：长相思·山一程
     

       纳兰性德（1655－1685），满洲人，字容若，号楞伽山人，是清代最为著名的词人之一。他的诗词不但在清代词坛享有很高的声誉，在整个中国文学史上，也以“纳兰词”在词坛占有光采夺目的一席之地。

       他生活于满汉融合的时期，其贵族家庭之兴衰具有关联于王朝国事的典型性。他虽侍从帝王，却向往平淡的经历。这一特殊的生活环境与背景，加之他个人的超逸才华，使其诗词的创作呈现独特的个性特征和鲜明的艺术风格。

       长相思，词牌名。亦称《长相思令》《相思令》《吴山青》等。双调三十六字，前后阕格式相同，各三平韵，一叠韵，一韵到底。

 

长相思

 

山一程，

水一程，

身向榆关那畔行，

夜深千帐灯。

风一更，

雪一更，

聒碎乡心梦不成，

故园无此声。

 

To the Tune of Chang Xiang Si

Over mountains, over rivers

We plod to the Shanhai Pass.

A myriad of fires light the night

From our camp on the river bank.

The shrieking snowstorm breaks my dream

Of my peaceful, tranquil home.

 

(杨宪益、戴乃迭 译)

2013年1月20日 00:00

 

 

5、李叔同：《送别》

 

李叔同：又名李息霜、李岸、李良，谱名文涛，幼名成蹊，学名广侯，字息霜，别号漱筒；祖籍浙江平湖，生于天津。中国话剧的开拓者之一，在音乐、书法、绘画和戏剧方面，都颇有造诣。从日本留学归国后，担任过教师、编辑之职，后剃度为僧，法名演音，号弘一，晚号晚晴老人。1942年10月13日在泉州圆寂。往生时，年六十三岁。

 

送别

 

长亭外，古道边，芳草碧连天。

 

晚风拂柳笛声残，夕阳山外山。

 

天之涯，地之角，知交半零落。

 

一瓢浊酒尽余欢，今宵别梦寒。

 

See a Friend Off

 

Outside the resting arbor, beside the ancient thoroughfare;

The fragrant grass so green, stretching to meet the sky afar.

The evening breeze brushing the willow, the flute sound lingering;

The setting sun beyond hills and mountains.

At the verge of heaven, at the four corners of the earth,

My bosom friends are half gone and no longer seen.

With a gourdful of turbid wine, enjoy the last moment of pleasure;

The parting dream turning cold this very night.

（海外逸士 译）

长亭外，古道边，芳草碧连天，问君此去几时来，来时莫徘徊！

天之涯，地之角，知交半零落，人生难得是欢聚，唯有别离多……

——《城南旧事》

Beyond pavilions, beside old paths,

Green grass merging with sky,

As you go, asking when you will return

Returning, do not loiter on the way…

Friends scattered to far corners of the earth

Rarely in this life the joy of meeting,

Only too many partings…

（齐邦媛、殷张兰熙 译）

歌曲《送别》

弘一（李叔同）

长亭外，古道边，芳草碧连天，晚风拂柳笛声残，夕阳山外山。

天之涯，地之角，知交半零落，一瓢浊酒尽余欢，今宵别梦寒。

长亭外，古道边，芳草碧连天，问君此去几时来，来时莫徘徊。

天之涯，地之角，知交半零落，人生难得是欢聚，唯有别离多。

A Valediction

Beyond the distant pavilion

Beside the ancient road

Jade green and fragrant, high grass joins the sky

Evening breeze sways dripping willows

Dying flute notes linger still

On the hill behind the hill, the sun sets

To the ends of the earth and corners of the seas

Half our friends are scattered

With a scoop of thick wine

Let’s enjoy what joy remains

Tonight’s cold dreams shall be held at bay

Beyond the distant pavilion

Beside the ancient road

Jade green and fragrant, high grass joins the sky

Evening breeze sways dripping willows

Dying flute notes linger still

On the hill behind hill, the sun sets

On the ancient road by the Farewell Pavilion, green grass stretches far into the sky. 

With willow trees in evening wind and sounds of a staccato flute, the setting sun silhouettes layers of hills. 

In the far distant quarters of heaven and earth, half of my friends are gone. 

With a cup of turbid wine to swallow my merriment, I wait for a chilly farewell dream tonight

 

（译者未知）
2013年1月30日 00:00

 

 

6、Born to Win 生而为赢
 

Each human being is born as something new, something that never existed before. Each is born with the capacity to win at life. Each person has a unique way of seeing, hearing, touching, tasting and thinking. Each has his or her own unique potentials---capabilities and limitations. Each can be a significant, thinking, aware, and creative being---a productive person, a winner.

The word “winner” and “loser” have many meanings. When we refer to a person as a winner, we do not mean one who makes someone else lose. To us, a winner is one who responds authentically by being credible, trustworthy, responsive, and genuine, both as an individual and as a member of a society.

Winners do not dedicated their lives to a concept of what they imagine they should be; rather, they are themselves and as such do not use their energy putting on a performance, maintaining pretence and manipulating others. They are aware that there is a difference between being loving and acting loving, between being stupid and acting stupid, between being knowledgeable and acting knowledgeable. Winners do not need to hide behind a mask.

Winners are not afraid to do their own thinking and to use their own knowledge. They can separate facts from opinions and don’t pretend to have all the answers. They listen to others, evaluate what they say, but come to their own conclusions. Although winners can admire and respect other people, they are not totally defined, demolished, bound, or awed by them.

Winners do not play “helpless”, nor do they play the blaming game. Instead, they assume responsibility for their own lives. They don’t give others a false authority over them. Winners are their own bosses and know it.

A winner’s timing is right. Winners respond appropriately to the situation. Their responses are related to the message sent and preserve the significance, worth, well-being, and dignity of the people involved. Winners know that for everything there is a season and for every activity a time.

Although winners can freely enjoy themselves, they can also postpone enjoyment, can discipline themselves in the present to enhance their enjoyment in the future. Winners are not afraid to go after what he wants, but they do so in proper ways. Winners do not get their security by controlling others. They do not set themselves up to lose.

A winner cares about the world and its peoples. A winner is not isolated from the general problems of society, but is concerned, compassionate, and committed to improving the quality of life. Even in the face of national and international adversity, a winner’s self-image is not one of a powerless individual. A winner works to make the world a better place.

译文：

生而为赢

人皆生而为新，为前所未有之所存在；人皆生而能赢。人皆有其特立独行之方式去审视，聆听，触摸，品味及思考，因而都具备独特潜质-能力和局限。人皆能举足轻重，思虑明达，洞察秋毫，富有创意，成就功业。

“成者”与“败者”含义颇多。谈及成者我们并非指令他人失意之人。对我们而言，成者必为人守信，值得信赖，有求必应，态度诚恳，或为个人，或为社会一员皆能以真诚回应他人。

成者行事并不拘泥于某种信条，即便是他们认为应为其奉献一生的理念；而是本色行事，所以并不把精力用来表演，保持伪装或操控他人。他们明了爱与装家，愚蠢与装傻，博学与卖弄之间迥然有别。成者无须藏于面具之后。

成者敢于利用所学，独立思考，区分事实与观点，且并不佯装通晓所有答案。他们倾听，权衡他人意见，但能得出自己的结论。尽管他们尊重，敬佩他们，但并不为他们所局限，所推翻，所束缚，也不对他人敬若神灵。

成者既不佯装“无助”，亦不抱怨他人。相反，他们对人生总是独担责任，也不以权威姿态凌驾他人之上。他们主宰自己，而且能意识到这点。

成者善于审时度势，随机应变。他们对所接受的信息做出回应，维护当事人的利益，康乐和尊严。成者深知成一事要看好时节，行一事要把握时机。

尽管成者可以自由享乐，但他更知如何推迟享乐，适时自律，以期将来乐趣更盛。成者并不忌惮追求所想，但取之有道，也并不靠控制他们而获取安然之感。他们总是使自己立于不败。

成者心忧天下，并不孤立尘世弊病之外，而是置身事内，满腔热情，致力于改善民生。即使面对民族，国家之危亡，成者亦非无力回天之个体。他总是努力令世界更好。

2013年2月19日 00:00

 

 

7、莎士比亚：To Be or Not to Be 生存还是毁灭
 

Outside the Bible, these six words are the most famous in all the literature of the world. They were spoken by Hamlet when he was thinking aloud, and they are the most famous words in Shakespeare because Hamlet was speaking not only for himself but also for every thinking man and woman. To be or not to be, to live or not to live, to live richly and abundantly and eagerly, or to live dully and meanly and scarcely. A philosopher once wanted to know whether he was alive or not, which is a good question for everyone to put to himself occasionally. He answered it by saying: "I think, therefore am."

But the best definition of existence ever saw did another philosopher who said: "To be is to be in relations." If this true, then the more relations a living thing has, the more it is alive. To live abundantly means simply to increase the range and intensity of our relations. Unfortunately we are so constituted that we get to love our routine. But apart from our regular occupation how much are we alive? If you are interest-ed only in your regular occupation, you are alive only to that extent. So far as other things are concerned--poetry and prose, music, pictures, sports, unselfish friendships, politics, international affairs--you are dead.

Contrariwise, it is true that every time you acquire a new interest--even more, a new accomplishment--you increase your power of life. No one who is deeply interested in a large variety of subjects can remain unhappy; the real pessimist is the person who has lost interest.

Bacon said that a man dies as often as he loses a friend. But we gain new life by contacts, new friends. What is supremely true of living objects is only less true of ideas, which are also alive. Where your thoughts are, there will your live be also. If your thoughts are confined only to your business, only to your physical welfare, only to the narrow circle of the town in which you live, then you live in a narrow cir-conscribed life. But if you are interested in what is going on in China, then you are living in China~ if you’re interested in the characters of a good novel, then you are living with those highly interesting people, if you listen intently to fine music, you are away from your immediate surroundings and living in a world of passion and imagination.

To be or not to be--to live intensely and richly, merely to exist, that depends on ourselves. Let widen and intensify our relations. While we live, let live!

译文：

生存还是毁灭

“生存还是毁灭。”如果把《圣经》除外，这六个字便是整个世界文学中最有名的六个字了。这六个字是哈姆雷特一次喃喃自语时说的，而这六个字也就成了莎士比亚作品中最有名的几个字了，因为这里哈姆雷特不仅道出了他自己的心声，同时也代表了一切有思想的男男女女。是活还是不活——是要生活还是不要生活，是要生活得丰满充实，兴致勃勃，还是只是活得枯燥委琐，贫乏无味。一位哲人一次曾想弄清他自己是否是在活着，这个问题我们每个人也大可不时地问问我们自己。这位哲学家对此的答案是： “我思故我在。”

但是关于生存我所见过的一条最好的定义却是另一位哲学家下的：“生活即是联系。”如果这话不假的话，那么一个有生命者的联系越多，它也就越有生气。所谓要活得丰富充实也即是要扩大和加强我们的各种联系。不幸的是，我们往往会因为天性不够丰厚而容易陷入自己的陈规旧套。试问除去我们的日常工作，我们的真正生活又有多少?如果你只是对你的日常工作才有兴趣，那你的生趣也就很有限了。至于在其它事物方面，比如诗歌、散文、音乐、美术、体育、无私的友谊、政治与国际事务，等等——你只是死人一个。

但反过来说，每当你获得一种新的兴趣——甚至一项新的造诣——你就增长了你的生活本领。一个能对许许多多事物都深感兴趣的人是不可能总不愉快的，真正的悲观者只能是那些丧失兴趣的人。

培根曾讲过，一个人失去朋友即是死亡。但是凭着交往，凭着新朋，我们就能获得再生。这条对于活人可谓千真万确的道理在一定程度上也完全适用于人的思想，它们也都是活的。你的思想所在，你的生命便也在那里。如果你的思想不出你的业务范围，不出你的物质利益，不出你所在城镇的狭隘圈子，那么你的一生便也只是多方受着局限的狭隘的一生。但是如果你对当前中国那里所发生的种种感到兴趣，那么你便可说也活在中国；如果你对一本佳妙小说中的人物感到兴趣，你便是活在一批极有趣的人们中间；如果你能全神贯注地听点好的音乐，你就会超脱出你的周围环境而活在一个充满激情与想象的神奇世界之中。

生存还是毁灭——活得热烈活得丰富，还是只是简单存在，这就全在我们自己。但愿我们都能不断扩展和增强我们的各种联系。只要一天我们活着，就要一天是在活着。

（节选自《王子复仇记》）
2013年3月11日 00:00

 

 

8、肯尼迪： First Inaugural Address
 

We observe today not a victory of party, but a celebration of freedom, symbolizing an end, as well as a beginning; signifying renewal, as well as change. For I have sworn before you and Almighty God the same solemn oath our forebears prescribed nearly a century and three quarters ago.

In your hands, my fellow citizens, more than in mine, will rest the final success or failure of our course. Since this country was founded, each generation of Americans has been summoned to give testimony to its national loyalty. The graves of young Americans who answered the call to service surround the globe.

Now the trumpet summons us again, not as a call to bear arms, though arms we need; not as a call to battle, though embattled we are; but a call to bear the burden of a long twilight struggle, year in and year out, “rejoicing in hope; patient in tribulation”, a struggle against the common enemies of man: tyranny, poverty, disease, and war itself.

Can we forge against these enemies a grand and global alliance, North and South, East and West, that can assure a more fruitful life for all mankind? Will you join in that historic effort?

In the long history of the world, only a few generations have been granted the role of defending freedom in its hour of maximum danger. I do not shrink from this responsibility. I welcome it. I do not believe that any of us would exchange places with any other people or any other generation. The energy, the faith, the devotion which we bring to this endeavor will light our country and all who serve it. And the glow from that fire can truly light the world.

And so, my fellow Americans, ask not what your country can do for you, ask what you can do for your country.

My fellow citizens of the world, ask not what America will do for you, but what together we can do for the freedom of man.

Finally, whether you are citizens of America or citizens of the world, ask of us here the same high standards of strength and sacrifice which we ask of you. With a good conscience our only sure reward, with history the final judge of our deeds, let us go forth to lead the land we love, asking His blessing and His help, but knowing that here on earth, God’s work must truly be our own.

译文：

就职演讲

今天我们庆祝的不是政党的胜利，而是自由的胜利。这象征着一个结束，也象征着一个开端；意味着延续也意味看变革。因为我已在你们和全能的上帝面前，宣读了我们的先辈在170多年前拟定的庄严誓言。

公民们，我们方针的最终成败与其说掌握在我手中，不如说掌握在你们手中。自从合众国建立以来，每一代美国人都曾受到召唤去证明他们对国家的忠诚。响应召唤而献身的美国青年的坟墓遍及全球。

现在，号角已再次吹响---不是召唤我们拿起武器，虽然我们需要武器；不是召唤我们去作战，虽然我们严阵以待。它召唤我们为迎接黎明而肩负起漫长斗争的重任，年复一年，从希望中得到欢乐，在磨难中保持耐性，对付人类共同的敌人---专制、社团、疾病和战争本身。

为反对这些敌人，确保人类更为丰裕的生活，我们能够组成一个包括东西南北各方的全球大联盟吗？你们愿意参加这一历史性的努力吗？

在漫长的世界历史中，只有少数几代人在自由处于最危急的时刻被赋予保卫自由的责任。我不会推卸这一责任，我欢迎这一责任。我不相信我们中间有人想同其他人或其他时代的人交换位置。我们为这一努力所奉献的精力、信念和忠诚，将照亮我们的国家和所有为国效劳的人，而这火焰发出的光芒定能照亮全世界。

因此，美国同胞们，不要问国家能为你们做些什么、而要问你们能为国家做些什么。

全世界的公民们，不要问美国将为你们做些计人，而要问我们共同能为人类的自由做些什么。

最后，不论你们是美国公民还是其他国家的公民，你们应要求我们献出我们同样要求于你们的高度力量和牺牲。问心无愧是我们唯一可靠的奖赏，历史是我们行动的最终裁判，让我们走向前去，引导我们所热爱的国家。我们祈求上帝的福佑和帮助，但我们知道，确切地说，上帝在尘世的工作必定是我们自己的工作。 

2013年3月22日 00:00

 

 

9、诸葛亮：《诫子书》
 

诸葛亮，字孔明、号卧龙（也作伏龙），汉族，琅琊阳都（今山东临沂市沂南县）人，三国时期蜀汉丞相、杰出的政治家、军事家、发明家、文学家。在世时被封为武乡侯，死后追谥忠武侯，东晋政权特追封他为武兴王。诸葛亮为匡扶蜀汉政权，呕心沥血，鞠躬尽瘁，死而后已。其代表作有《前出师表》、《后出师表》、《诫子书》等。曾发明木牛流马等，并改造连弩，可一弩十矢俱发。于234年在宝鸡五丈原逝世。诸葛亮在后世受到极大尊崇，成为后世忠臣楷模，智慧化身。成都、宝鸡、汉中、南阳等地有武侯祠，杜甫作《蜀相》赞诸葛亮。

诫子书

夫君子之行：静以修身，俭以养德。非淡泊无以明志，非宁静无以致远。夫学，须静也；才，须学也，非学无以广才，非静无以成学。慆慢则不能研精，险躁则不能理性。

年与时驰，意与日去，遂成枯落，多不接世。悲叹穷庐，将复何及！

诸葛亮

《诸葛亮集》

An Admonition to My Son

 

This is a way of life for a man of virtue: to cultivate his character by keeping a peaceful mind, and nourish his morality by a frugal living. Only freedom from vanity can show one’s lofty goal of life; and only peace of mind can help him to achieve something really lasting. To be talented, one must learn; and to learn, one must have a peaceful mind. One cannot develop his talent without learning, and one cannot accomplish his learning without peace of mind. Frivolity will prevent one from going deep into learning, and impetuousness will prevent one from moulding a noble character.

 

One’s age will flee with the time, and one’s ambition will wane with each passing day. If he does not exert himself in time, his mind would wither away like flowers and he would become a good-for-nothing in the world. And in the end, he could only perch in his humbling dwelling, lamenting for his lost prime that will never come back to him again.

Zhuge Liang1

Collected Works of Zhuge Liang

1. Zhuge Liang was the prime minister of Liu Bei, one of the kings during the Three Kingdoms Period. He is regarded as one of the most celebrated prime ministers in the history of China. His famous saying that “I will bend my back to the task until my dying day” has ever been remembered by the Chinese people.

 

（谢百魁、陈启达 译）

2013年4月3日 00:00

 

 

10、《三字经》英译
       

       《三字经》自宋朝以来，已有七百多年历史，可谓家喻户晓，脍炙人口。共一千多字，三字一句的韵文极易成诵，内容包括了中国传统的教育、历史、天文、地理、伦理和道德以及一些民间传说等，广泛生动而又言简意赅。

          《三字经》早就不仅仅属于汉民族了，它有满文、蒙文译本。《三字经》也不再仅仅属于中国，它的英文、法文译本也已经问世。1990年新加坡出版的英文新译本更是被联合国教科文组织选入“儿童道德丛书”，加以世界范围的推广，也是儿童的必读必背的书籍。

三字经

Three-Character Canon, which was composed by Wang Yinglin(1223-1296), a famous scholar of the South Song Dynasty, is said to be the most popular writing for primary education in anchient China.Short and concise as it is, it contains a vast range of comprehensive knowledge.That is why it is widely influencial in China today.

人之初，性本善。性相近，习相远。

At the beginning of life,

Man is good in nature.

Human nature is alike,

Habits make them different.

苟不教，性乃迁。教之道，贵以专。

For lack of communication,

The nature is in alteration;

And the nurture of the young,

Better be maintained for long.

昔孟母，择邻处。子不学，断机杼。

Once Mencius' mother 

Chose the best neighborhood for her son; (1)

When her son played truant,

She cut the threads on the loom. (2)

(1)Mencius (372 BC-289BC), a great thinker during the Warring States period. According to historical records, Mencius was very young when his father died. In order to train him in sound surroundings, his mother Zhang moved their home three times.Originally they lived near a graveyard, where she found her son imitating the acts of mourning.She thought is was bad for her son's upbring, and then she moved the home to the town and live near a butcher's. There, however, she found her son imitating the acts of killing pigs and sheep. It was not a proper environment for her son, either. At last, the mother and son moved again and lived near a school, where young Mencius began to imitate the scholars' behavior and study. THe mother was very pleased with this, and she decided to settle down there. This is the famous story of "Three Moves by Mencius' Mother".

(2)One day, seeing young Mencius run back home playing truant, his mother, who was weaving at the loom, became so angry that she cut off all the threads on the loom. She said to her son,"I'm weaving inch by inch, and if I cut off the threads now, I can no longer weave a piece of cloth. Your learning is the same as weaving cloth. If you fail to accumulate your knowledge day by day, you'll never succeed." Young Mencius was deeply soory for his deed, and began to make great efforts in his studies, so much so, that he became a great thinker as well as a sage, second only to Confucius.

窦燕山，有义方。教五子，名俱扬。

Another case is Dou Yanshan,

Who was wise in family education.

He raised his five sons,

And all of them were blessed with fame. (1)

(1) Dou Yanshan,  a famous historical figure in the period of Five Dynasties. His real name was Dou Yujun. Since he lived at the foot of Yanshan Mountain, he was also called Dou Yanshan. He had five sons, whom he raised in such a wise way that all of them became high government officials. This is the well-known story of  "Five Sons, All Ascend".

养不教，父之过。教不严，师之惰。

Rear children without instructing them,

And the father should be blamed;

Teach in a slack and lazy way,

And the teacher should be criticized.

子不学，非所宜。幼不学，老何为？

If a pupil plays truant,

It proves to be improper.

If a child fails to learn,

What can he be when getting old?

玉不琢，不成器。人不学，不知义。

Without being carved and polished,

A jade can't be a work of art. 

If one does not learn,

He'll not know human virtues.

为人子，方少时。亲师友，习礼仪。

When one is young,

He should make best of his time,

Associating with the good and the wise,

And learning to stand on ceremony.

香九龄，能温席。孝于亲，所当执。

When Huang Xiang (1) was nine years old,

He could warm the mat for his father.

Whoever has love for their parents

Should be as kind as such.

(1) Huang Xiang, a historical figure during the period of East Han. His mother died when he was young. He loved his father so much that during the hot summers he fanned his father to make him cool, and during the cold winter he kept him warm. When he grew up, learned and noble, he became a minister in the government.

融四岁，能让梨。弟于长，宜先知。

When Kong Rong(1) was four years old,

He could offer his brothers the bigger pears.

Even if one is quite young,

One should love one's brothers.

(1) Kong Rong (153 - 208), a high official and a man of letters in the late Han Dynasty, was one of the twentieth-generation of desciples(followers) of Confucius.

首孝悌，次见闻。知某数，识某文。一而十，十而百。百而千，千而万。

One should bear familial love from the outset

Before he starts to learn,

Including counting and computing,

As well as reading and writing.

One times ten is ten,

Ten times ten is a hundred,

A hundred times a hundred is a thousand,

And a thousand times ten is ten thousand.

三才者，天地人。三光者，日月星。三纲者，君臣义。父子亲，夫妇顺。

There're three essential elements to know, 

They are heaven, earth and man.

There are three kinds of light;

They're from the sun, the moon, and the stars.

There are three ethnical disciplines(1) :

That of loyal between the king and his men,

of love between father and son,

And of harmony between husband and wife.

(1) The Three Ethical Disciplines are the basic rules of behavior in ancient China. According  to the doctrines of the Confucianism of the Song School, the emperor should set the disciplines for his subjects; the father should set the disciplines for his sons; and the husband should set the disciplines for his wife. This is referred to as the Three Disciplines.

曰春夏，曰秋冬。此四时，运不穷。曰南北，曰西东。此四方，应乎中。

There are Spring and Summer,

And Autumn and Winter:

They are the four seasons,

Alternating all the year round.

There are north and south,

And east and west:

They are the four directions,

Laid out by central position.

曰水火，木金土。此五行，本乎数。曰仁义，礼智信。此五常，不容紊。

There are water and fire,

And wood, metal, and earth:

They are five elementals,

Related to the numerals.

There are benevolence, righteousness,

And courtesy, intelligence and loyalty.

They are the five human norms,

Which are regulated in certain terms.

稻粱菽，麦黍稷。此六谷，人所食。马牛羊，鸡犬豕。此六畜，人所饲。

There are rice, sorghum and bean,

And wheat, millet and corn:

They are six kinds of grain

For one to serve as food.

There are the horse, the ox and the sheep,

And the foul, the dog, and the pig:

They're six kinds of livestock,

Raised in herds by the farmers.

曰喜怒，曰哀惧；爱恶欲，七情具。匏土革，木石金。与丝竹，乃八音。

There are joy and anger,

And sorrow and fear,

And love, hate and desire:

They are seven human feelings altogether.

There are gourd, pottery, leather,

And wood, stone and metal,

Together with string and bamboo,

All these can be made into musical instruments.

高曾祖，父而身；身而子，子而孙；自子孙，至元曾。乃九族，而之伦。

From his great-great-grandfather,

To his great-grandfather,

To his grandfather and father,

To himself and his son,

To his grandson and great-grandson,

And to his great-great-grandson:

Whoever is born into the world

Will face the nine-layer relation.(1)

(1) According to the ethical doctrines in ancient China, a person usually has nine-layer relations in the family, namely, 1)great-great-grandfather; 2)great-grandfather; 3)grandfather; 4)father; 5)self; 6)son; 7)grandson; 8)great-grandson; 9)great-great-grandson.

父子恩，夫妇从；兄则友，弟则恭。长幼序，友与朋。君则敬，臣则忠。

There should be affection between father and son,

As well as love between husband and wife.

Brothers should be kind to each other:

The elder's amiable, and the younger respectful.

A harmony should be maintained 

Among families as well as friends.

Even the king should be cordial,

To whom the subjects can be loyal.

此十义，人所同。凡训蒙，须讲究。

These are called the Ten Doctrines

That everyone in the world should follow.

To enlighten the school children,

Good methods must be taken.

详训诂，名句读。为学者，必有初。

The meaning must be correctly grasped,

And the syntax clear in mind.

A pupil must start his learning

From the very beginning.

小学终，至四书。论语者，二十篇。群弟子，记善言。孟子者，七篇止。

After he has learned the basics,

He'd learn the Four Books (1) next.

The first book is Confucius' Analects,

Composed of twenty chapters,

Which were recorded by his disciples

And put together as living doctrines.

(1) The Four Books are the four basic Confucian classic works: Confucius' Analects (Lun Yu), Mencius (Meng Zi), the Doctrine of the Mean (Zhong Yong), the Great Learning (Da Xue)

讲道德，说仁义。作中庸，子思笔。中不偏，庸不易。作大学，乃曾子。

In which is highlighted moralities,

As well as benevolence and righteousness.

The third book is the Doctrine of the Mean,

Written by Zi Si (1), Confucius' grandson,

Who poses all midway,

In which the common truth exists.

Zeng Zi (2) wrote the Great Learning,

From which one can achieve a great deal.

(1) Zi Si (483 BC — 402 BC), the grandson of Confucius, and he was also called Kong Ji.

自修齐，至平治。孝经通，四书熟。

He demonstrated a way to self-improvement

From the individual life to the social affairs.

When one's mastered the Filial Scripture,

Together with the four books.

(2) Zeng Zi, the courtesy title of Zeng Shen, one of Confucius' disciples.

如六经，始可读。诗书易，礼春秋。号六经，当讲求。有连山，有归藏；

The Six Confucian Scriptures (1)

Can be for him a new start.

The Songs, the History, and the Changes,

And the Annals and the Rituals:

Are called the Six Confucian Scriptures,

Which are needed to be studied thoroughly.

There was Lianshan in the Xia Dynasty,

Which was called Guizang in the Shang,

(1) The Six Confucian Scriptures are the basic readings of the Confucian School, namely, the Book of Songs (Shi Jing), The Book of History (Shu Jing or Shang Shu), The Book of Rituals (Li Ji), the Book of Music (Yue Ji), and the Book of Annals (Chun Qiu or Spring and Autumn)

有周易，三易详。有典谟，有训诰。

And Zhouyi in the Zhou,

All refer to the Book of Changes.

With the records of the early sages' deeds,

And with the regulations and laws,

有誓命，书之奥。我周公，作周礼。

As well as the decrees and rules

The Book of History is hard to read.

A sage is called the Duke of Zhou,

Who drafted the rituals for the country.

著六官，存治体。大小戴，注礼记。

He appointed six ministers (1),

By whom the nation was governed.

Dai and his nephew (2) were two scholars,

Who annotated the Book of Rituals.

(1)According to the records of the Rituals, the power of the government was shared by six ministers, namely, the Minister of Heaven (Zhong Zai), the Minister of Earth (Si Tu), the Minister of Spring (Zong Bo), the Minister of Summer (Si Ma), the Minister of Autumn (Si Kou), and the Minister of Winter (Si Kong). This is the embryonic form of the Six-Ministry System in ancient China.

(2)Dai was a famous scholar of the Han Dynasty. His full name is Dai De. His nephew, whose name was Dai Sheng, was also a famous scholar. According to history, Dai De was called Senior Dai, and Dai Sheng, Junior Dai.

述圣言，礼乐备。曰国风，曰雅颂。

By digging from the sage's words,

The Book of Music came from the Ritual.

With the National Morals,

And the Grace and the Paeans,

号四诗，当讽咏。诗既亡，春秋作。

The Book of Songs is divided into four sections,

And each should be chanted and recited.

When tradition of collection folk songs is lost,

The Book of History was complied,

寓褒贬，别善恶。三传者，有公羊。

Which sets the moral code for state officials,

And which judges the good from the evil.

Three commentaries have been given

To the Book of History ever written:

有左氏，有谷梁。经既明，方读子。

There are three commentary authors:

Gong Yang, Zuo Qiuming and Gu Liang.

After having grasped the classics,

Once can read the works of other schools,

撮其要，记其事。五子者，有荀杨。

Not only drawing up the essentials,

But also learning by heart the details.

Five figures should be mentioned

Of the great masters of thought:

文中子，及老庄。经子通，读诸史。

They are named Xun Zi and Yang Zi, (1)

And Wen Zhong Zi, Lao Zi and Zhuang Zi. (2)

With a thorough understanding of the above mentioned,

One can proceed to historical works.

(1)Xun Zi, the honorary title awarded to XUn Kuang (about 313 BC-238 BC), a famous thinker in the late Warring States Period.

Yang Zi, the honorary title of Yang Xiong (53 BC-18 AD), a famous scholar in the West Han Dynasty.

(2)Wen Zhong Zi, the honorary title given to Wang Tong (584 AD-618 AD), a famous philosopher in the Sui Dynasty.

Lao Zi, the honorary title of Lao Dan, the greatest thinker in the late Spring and Autumn Period. His real name is Li Er. He was regarded as the founder of Taoism.

Zhuang Zi, the honorary title of Zhuang Zhou (about 369 BC-286 BC), a great philosopher lived in the Warring States Period.

考世系，知终始。自羲农，至黄帝。

From each phase of historical evolution,

Once can learn the ups and downs of each reign.

There lived Fu Xi and Shen Nong,

As well as Xuan Yuan. (1)

(1)Xuan Yuan, the name of the Yellow Emperor.

号三皇，居上世。唐有虞，号二帝。

They were called the Three Emperors,

Living long before in the good old days.

Yao (1) and Shun (2) reigned in the later years,

Who were called the Two Emperors.

(1)Yao, also called Tang Yao, a famous emperor in prehistoric period of China.

(2)Shun, also called Yu Shun, and successor to Emperor, another famous emperor in prehistoric period of China.

有左氏，有谷梁。经既明，方读子。

There are three commentary authors:

Gong Yang, Zuo Qiuming and Gu Liang.

After having grasped the classics,

Once can read the works of other schools,

相揖逊，称盛世。夏有禹，商有汤；

Both yielded the crown to capable men,

And their reigns were called the heydays.

There lived Yu (1) in the Xia Dynasty,

And there appeared Tang (2) in the Shang;

(1)Yu, also called Yu the Great, and successor to Emperor Shun, another famous emperor in prehistoric period of China.

(2)Tang, also called Shang Tang, he founded the Shang Dynasty.

周武王，称三王。夏传子，家天下。

Together with King Zhou Wen and his son (1),

They were called the Three Great Kings.

After Yu was succeeded by his son,

All under heaven were ruled by one family,

(1)Namely King Wu.

四百载，迁夏社。汤伐夏，国号商。

And the Xia Dynasty lasted four centuries long,

Till there were revolution in the country.

The revolution against Xia was led by Tang,

Who founded a new dynasty called Shang.

六百载，至纣亡。周武王，始诛纣。

Six centuries had passed

Before it was overthrown in the reign of Zhu.

Zhou Dynasty was founded by King Zhou Wu,

Who captured and beheaded cruel Zhu.

八百载，最长久。周辙东，王纲堕。

The Zhou Dynasty lasted eight centuries,

And it's the longest dynasty in history.

When the capital of Zhou was moved east,

The whole state began to go downward.

(彭发胜 译)

2013年4月16日 00:00

 

 

11、季羡林：《我的书斋》
 

最近身体不太好，内外夹攻，头绪纷繁，我这已届耄耋之年的神经有点吃不消了。于是下定决心，暂且封笔。乔福山同志打来电话，约我写点什么。我遵照自己的决心，婉转拒绝。但一听这题目是《我的书斋》，于我心有戚戚焉，立即精神振奋，暂停决心，拿起笔来。

我确实有个书斋，我十分喜爱我的书斋，这个书斋是相当大的，大小房间，加上过厅、厨房，还有封了顶的阳台，大大小小，共有八个单元。册数从来没有统计过，总有几万册吧。在北大教授中，“藏书状元”我恐怕是当之无愧的。而且在梵文和西文书籍中，有一些堪称海内孤本。我从来不以藏书家自命，然而坐拥如此大的书城，心里能不沾沾自喜吗？ 

我的藏书都像是我的朋友，而且是密友。我虽然对它们并不是每一本都认识，它们中的每一本却都认识我。我每一走进我的书斋，书籍们立即活跃起来，我仿佛能听到它们向我问好的声音，我仿佛能看到它们向我招手的情景，倘若有人问我，书籍的嘴在什么地方？而手又在什么地方呢？我只能说：“你的根器太浅，努力修持吧。有朝一日，你会明白的。”

我兀坐在书城中，忘记了尘世的一切不愉快的事情，怡然自得。以世界之广，宇宙之大，此时却仿佛只有我和我的书友存在。窗外粼粼碧水，丝丝垂柳，阳光照在玉兰花的肥大的绿叶子上，这都是我平常最喜爱的东西，现在也都视而不见了。连平常我喜欢听的鸟鸣声“光棍儿好过”，也听而不闻了。

我的书友每一本都蕴涵着无量的智慧。我只读过其中的一小部分。这智慧我是能深深体会到的。没有读过的那一些，好像也不甘落后，它们不知道是施展一种什么神秘的力量，把自己的智慧放了出来，像波浪似涌向我来。可惜我还没有修炼到能有“天眼通”和“天耳通”的水平，我还无法接受这些智慧之流。如果能接受的话，我将成为世界上古往今来最聪明的人。我自己也去努力修持吧。

我的书友有时候也让我窘态毕露。我并不是一个不爱清洁和秩序的人，但是，因为事情头绪太多，脑袋里考虑的学术问题和写作问题也不少，而且每天都收到大量的寄来的书籍和报刊杂志以及信件，转瞬之间就摞成一摞。在这样的情况下，如果我需要一本书，往往是遍寻不得。“只在此屋中，书深不知处”，急得满头大汗，也是枉然。只好到图书馆去借，等我把文章写好，把书送还图书馆后，无意之间，在一摞书中，竟找到了我原来要找的书，“得来全不费工夫”，然而晚了，工夫早已费过了。我啼笑皆非，无可奈何。等到用另外一本书时，再重演一次这出喜剧。我知道，我要寻找的书友，看到我急得那般模样，会大声给我打招呼的，但是喊破了嗓子，也无济干事。我还没有修持到能听懂书的语言的水平。我还要加倍努力去修持。我有信心，将来一定能获得真正的“天眼通”和“天耳通”。只要我想要哪一本书，那一本书就会自己报出所在之处，我一伸手，便可拿到，如探囊取物。这样一来，文思就会像泉水般地喷涌，我的笔变成了生花妙笔，写出来的文章会成为天下之至文。到了那时，我的书斋里会充满了没有声音的声音，布满了没有形象的形象。我同我的书友们能够自由地互通思想，交流感情。我的书斋会成为宇宙间第一神奇的书斋。岂不猗欤休哉！

 我盼望有这样一个书斋。

My Study

Ji Xianlin

I’ve not been in good health lately. With troubles from both within and outside and, with far too many things to attend to, I’m finding myself under stress. So I made up my mind to suspend writing.

Comrade Qiao fushan, though, phoned me a few days ago, asking me to write something for his magazine. Following my decision, I declined.

But he told me that he would like me to write an essay entitled “My Study,” which touched my soft spot. I felt energized immediately and decided to suspend my decision and take up the pen.

I do have a study, and I love it dearly.

It is pretty big: there are altogether eight units when you count in rooms big and small, the lobby, the kitchen, and a shingle-topped balcony. I have never counted the number of my books; probably they exceed tens of thousands. Of all the professors at Peking University, I’m deservedly “No. 1” in terms of stored books. What’s more, some of the books in Sanskrit and other foreign languages are the only ones available in China and overseas. I have never prided myself on being a book collector, but who wouldn’t feel complacent when he owns such a “mountain of books?”

All the books I have are like my friends. They’re my close friends, indeed. I don’t know every one of them, but every one of them knows me. The moment I set foot in my study, all the books seem to be activated and they vie with each other in greeting me. I could almost see their hands waving to me and hear their voices saying “Hi” to me. If anyone asks me where the books’ mouths are or where their hands are, I will say, “You haven’t cultivated yourself well enough. Work hard and some day you’ll understand what I mean.”

As I sit straight in my study, I forget all the troubles in the world and feel happy and pleased with myself. It seems as if only my book friends and I existed in the vast world and the even vaster space. The rippling water in the pond outside the window, the weeping willows, and the sunshine on the big leaves of magnolia all seem to have disappeared from my field of vision, although they are what I love most in ordinary times. The same is true of the songs of birds, one of which says “It’s good to be single.”1 They have lost their meaning though I hear their sound.

Every one of my book friends embodies boundless wisdom. I have read only a small part of them, but I have come to deeply appreciate their wisdom. Now those unread books seem determined not to be left behind. Somehow, they exercise a mysterious force to release their wisdom, which rushes to me like waves.

It’s a shame that I haven’t been able to cultivate myself long or well enough to become a person who has “eyes to see distant things and ears to hear distant sound.” 2 As a result, I’m not yet able to absorb all the wisdom. If I were able to , I would surely become the smartest man in the world for all time. I’ll have to go on cultivating.

Sometimes my book friends put me on a hot spot. I’m by no means a person who doesn’t love cleanliness and order. As, however, I have so many things to attend to, and so much to consider, academic or writing, and so many books, magazines, newspapers, and letters to read—they come in huge numbers every day—I often cannot find the book I want to use, no matter how hard I try.

“Though I know the book is in the study, I cannot find it because it’s hidden deep.” 3 I might break a sweat, but my effort would be futile. All I could do was to go to the library and borrow the book for my writing. When the writing was done, I would return the book to the library. And then, as if by miracle, the book I was looking for popped into my sight. “Effortless, I got what I had been looking for.” 4 But it was too late: I had spent much time and effort on it. I could neither laugh nor cry. And this might happen again with another book, and I had to play the comedy again.

I believe that the book friend I’m looking for would shout to me loudly when it sees me act like an ant on a hot wok. But it might shout till its voice goes hoarse and I still could not hear or understand it.

I’m sorry I haven’t cultivated myself long enough to understand the language of the book world. I have to go on cultivating. I am confident that one day I’ll acquire the ability to know everything under heaven. Every time I want a book, it will report itself to me, telling me where it is, and I’ll stretch out my hand and get it as easily as taking something out of my pocket.

In those times, I’ll be able to write the best essays and papers in the world because my stream of thought would gush out like a spring and my pen would write as if it were gifted. In those times, too, my study would be filled with voices without a sound and images without a shape. I would be able to exchange thoughts and feelings with my book friends freely. My study would become the most magical study in space. How wonderful that would be!

I wish I had such a study.

June 22, 1993

1. “guang-gun-er-hao-guo”: an onomatopoeic meaning “It’s good to be single.”

2. Qian-li-yan and shun-feng-er are two of the long-cherished dream of the Chinese. The two terms are known to almost everyone in the country.

3. These two lines are the result of a creative twist the author gives to a poem by Jia Dao, a Tang Dynasty poet. Jia’s poem, entitled “Searching for a Hermit in Vain,” says, “Asked where his teacher was, the boy under a pine tree said, ‘He’s gone collecting medical herbs in the mountain.’ But the teacher was hidden deep behind the clouds that no one could find him.”

4. A Chinese proverb says, “[One might] find something accidently after tracking miles and miles (wearing out iron shoes) in vain for it.”

（钱炜、林珍珍 译）

2013年4月26日 00:00

 

 

12、赖声川：《六十亿个世界》
 

赖声川1954年生于美国华盛顿，美国加州柏克莱大学戏剧博士，现任台北艺术大学教授、美国斯坦福大学客座教授及驻校艺术家。赖声川29岁开始剧场创作，被誉为“台北剧场最闪亮的一颗星”。他的《那一夜，我们说相声》使濒于灭绝的台湾相声起死回生，《暗恋桃花源》成为经典舞台剧，二十多年来为喜爱戏剧的人们所称颂。赖声川至今编导舞台剧20多部(包括轰动亚洲的七个半小时史诗《如梦之梦》)、电影2部(包括享誉国际的《暗恋桃花源》)、电视作品300集(包括家喻户晓的《我们一家都是人》)，另有剧场导演作品22部(包括莫扎特歌剧3部)等。出版书籍《赖声川的创意学》，这是国内第一本将创意规则化、步骤化的实用工具书。

六十亿个世界

记得某个下午，我坐在尼泊尔寺庙的楼梯上。雨水把整个寺庙广场弄得泥泞不堪，我们在地上铺砖块做走道。

一位朋友边抱怨边踏着砖块走来。她走到我面前，以一种极为不耐烦的态度环顾四周，然后说：“真恶心！如果我掉进这些脏水里怎么办？”

因为十分了解她，所以我谨慎地点点头，希望通过这些无言的同情，令她舒服些。

几分钟后，另一个朋友拉斐尔也来到这个泥泞的广场，她一面在砖块上跳着，一面唱着：“跳，跳，跳！”最后踩到干地上时，还大呼：“真好玩！”她的双眼闪烁着喜悦的光芒，然后说：“雨季最棒的就是没有灰尘。”

两个人，两种不同看世界的方式；60亿人，60亿个世界。

Six Billion Words

I can still recall the day when I sat on the stairs of a temple in Nepal. The square before the temple became very muddy as a result of the rain. We had to walk on a path made by a line of bricks on the muddy ground.

A friend of mine complained all the way while she stepped on the bricks walking towards me. Looking around she said very impatiently, “disgusting indeed! What if I fall into the dirty water?”

Since I knew her very well, I nodded cautiously, hoping to comfort her by my silent sympathy.

A few minutes later another friend of mine came to the same scene. She stepped on the brick path dancing briskly and singing, “Jump, jump, jump!” until she reached the dry ground. She couldn’t help shouting, “What a fun it is!” Eyes beaming with joy, she made the remarks, “The most pleasant thing of the rainy season is that one can entirely be free from dust.”

In the eyes of the two there were two different worlds. As the world has a population of 6 billion, it follows that there should be 6 billion worlds.

李一之 英；陈文伯 校注

2013年5月11日 00:00

 

 

13、张爱玲：《写什么》
       

       张爱玲，中国现代作家，本名张煐。1920年09月30日出生在上海公共租界西区的麦根路313号的一幢建于清末的仿西式豪宅中。张爱玲的家世显赫，祖父张佩纶是清末名臣，祖母李菊耦是朝廷重臣李鸿章的长女。

       张爱玲一生创作大量文学作品，类型包括小说、散文、电影剧本以及文学论著，她的书信也被人们作为著作的一部分加以研究。1944年张爱玲结识作家胡兰成与之交往。1973年，张爱玲定居洛杉矶，1995年09月08日，张爱玲的房东发现她逝世于加州韦斯特伍德市罗彻斯特大道的公寓，终年75岁，死因为动脉硬化心血管病。

写什么

有个朋友问我：“无产阶级的故事你会写么？”我想了一想，说：“不会。要么只有阿妈她们的事，我稍微知道一点。”后来从别处打听到，原来阿妈不能算无产阶级。幸而我并没有改变作风的计划，否则要大为失望了。

文人讨论今后的写作路径，在我看来是不能想象的自由——仿佛有充分的选择的余地似的。当然，文苑是广大的，游客买了票进去，在九曲桥上拍了照，再一窝蜂去参观动物园，说走就走，的确可羡慕。但是我认为文人该是园里的一棵树，天生在那里的，根深蒂固，越往上长，眼界越宽，看得更远，要往别处发展，也未尝不可以，风吹了种子，播送到远方，另生出一棵树，可是那到底是很艰难的事。

初学写文章，我自以为历史小说也会写，普洛文学，新感觉派，以至于较通俗的“家庭伦理”，社会武侠，言情艳情，海阔天空，要怎样就怎样。越到后来越觉得拘束。譬如说现在我得到了两篇小说的材料，不但有了故事与人物的轮廓，连对白都齐备，可是背景在内地，所以我暂时不能写。到那里去一趟也没有用，那样的匆匆一瞥等于新闻记者的访问。最初印象也许是最强烈的一种。可是，外国人观光燕子窝，印象纵然探，我们也不能从这角度去描写燕子窝顾客的心理罢？

走马看花固然无用，即使去住两三个月，放眼搜集地方色彩，也无用，因为生活空气的浸润感染，往往是在有意无意中的，不能先有个存心。文人只须老老实实生活着，然后，如果他是个文人，他自然会把他想到的一切写出来。他写所能够写的，无所谓应当。

为什么常常要感到改变写作方向的需要呢？因为作者的手法常犯雷同的毛病，因此嫌重复。以不同的手法处理同样的题材既然办不到，只能以同样的手法适用于不同的题材上——然而这在实际上是不可能的，因为经验上不可避免的限制。有几个人能够像高尔基像石挥那样到处流浪，哪一行都混过？其实这一切的顾虑都是多余的吧？只要题材不太专门性，像恋爱结婚，生老病死，这一类颇为普遍的现象，都可以从无数各个不同的观点来写，一辈子也写不完。如果有一天说这样的题材已经没的可写了，那想必是作者本人没的可写了。即使找到了崭新的题材，照样的也能够写出滥调来。

What Are We to Write?

Eileen Chang

A friend of mine asked, “Can you write stories about the proletariat?” I thought it over and replied, “No. Except perhaps about amahs, because I know a little something about them.” Later, I looked into the matter and discovered that amahs don’t count as proletarians, anyway. It’s a good thing that I’m not planning to change my style, since it would only result in disappointment.

The discussions taking place among writers as to our present course and our path forward seem to me an unimaginable liberty—as if there were any choice in the matter. No doubt the garden of literature is broad and inclusive: when visitors buy their tickets and enter its precincts, they can have their pictures taken on the Nine-Bend bridge, swarm over to the zoo, or roam as they wish across the grounds. Their freedom of movement is truly enviable. But I believe that writers themselves should be like trees in the garden, growing naturally within its confines, with their roots extending deep into the ground below. As they grow, their viewpoint will begin to grow wider, and as their field of vision expands, there is no reason why they shouldn’t be able to develop in new directions, for when the wind blows, their seeds will disperse far into the distance engendering still more trees. But there is the most difficult task of all.

When I was first learning how to write, I believed that I could write whatever I pleased: historical fiction, proletarian fiction, modernist fiction, even the relatively vulgar genre of “family ethics” fiction, not to mention social exposé and martial arts novels or decadent stories of romance and seduction. The sky really was the limit. But later I felt more and more constrained. Here is an example. I have at present enough material assembled for two stories. Not only do I have outlines of the plots and all the characters; even the dialogue has already been prepared in advance. But the stories are set in the interior, and that is why I cannot write them, as least for the time being. And even if I could go there, it wouldn’t really be any use. If I were to take a hurried look around, I would be no better than a news reporter on assignment. Perhaps it’s true that first impressions are the most important. But while a foreigner might well take away extremely vivid impressions from a visit to a “swallow’s nest,” his perspective won’t necessarily reveal very much about the psychology of those who frequent it.1

“Observing the flowers from astride a horse” will only take you so far. But even if you were to live someplace for a few months, searching high and low for dollops of local color, you might well fail to achieve your objective. True immersion in the atmosphere of life usually takes place spontaneously. It isn’t something that can be forced or willed into being. All a writer can strive for is to live with integrity. A real writer can only really write about what he himself thinks. He will write about what he can write; what a writer should or should not write is ultimately beside the point.

Then why do we often feel that we need to change the direction of our literary work? Because a writer will often make the same technical mistakes over and over again and come to abhor the constant repetition. If there is no way to treat the same material with different techniques, might there be a way to apply one’s old techniques to new material? This second option is almost impossible to achieve, because of the limits of individual experience. How many people are like Gorky or Shi Hui, wandering the world throughout their lives and seasoned in any number of different professions? 2 Perhaps in the end these anxieties about what and how to write are merely superfluous. As long as one’s subject matter isn’t too specialized, one can write about common experiences—love and marriage, birth, growing up, growing old, getting sick, and dying—from any number of disparate angles and never lack for material. If there came a day when an author could no longer write anything about such things, I imagine it would be because he had nothing left to say, even for himself. And even if he came across some brand-new subject, he would still only be able to produce clichés.

1. “Swallow’s nest” is slang for a brothel. Chang is unable to go to the interior of China because Shanghai had at that point been separated from the hinterlands by the war with Japan.

2. Shi Hui (1915-1957) was a noted stage and film actor and a talented essayist.

 

（Andrew F. Jones 译）

2013年5月19日 00:00

 

 

14、Youth
 

Youth is not a time of life，it is a state of mind; it is not a matter of rosy cheeks, red lips and supple knees， it is a matter of the will, a quality of the imagination, a vigor of the emotions.it is the freshness of the deep springs of life.

Youth means a tempera-mental predominance of courage over timidity, of the appetite for adventure over the love of ease. This often exists in a man of 60 more than a boy of 20.Nobody grows old merely by a number of years.　We grow old by deserting our ideals.

Years may wrinkle the skin, but to give up enthusiasm wrinkles the soul.Worry, fear, self-distrust bows the heart and turns the spring back to dust.whether 60 or 16, there is in every human being’s heart the lure of wonder,the unfailing childlike appetite of what’s next and the joy of the game ofliving.　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, you and I will remain 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 upto catch waves of optimism, there is hope you may have young heart at 80.

青春不是生命的一瞬

青春不是生命的一瞬，它是一种自然的心境；青春不是如花的脸庞、鲜红的嘴唇和健康柔润的双腿，它是一种意志、想象、精力，更是生命中那生机勃勃的春天。

青春是冲动的勇敢而不是懦弱，青春是挑战的欲望而不是安逸的生活。即使年过花甲，仍壮心不已。没有人痴长百岁，而伴随着的是我们抛却幻想，锤炼生活的经历。

岁月让我们的皮肤起了皱纹，但缺乏激情会让我们的灵魂萎缩。焦虑、恐惧、缺乏自信则让心稽首，更让心灵的青春尘封无论60岁还是16岁，我们每个人都有着天生的好奇心、孩子般刨根追底不厌其烦的渴求欲望、幻想游戏人生的生活方式。在你我心中有着心灵的默契：只要我们的心还能从人们的身上和大自然的怀抱中感受到美丽、希望、快乐、勇气和力量，那么我们依旧年轻无限。

当幻想破灭，而你愤世嫉俗，对生活充满悲观情绪，那么你已经老了。即使在20岁的时候，只要你积极乐观的追求你心中的幻想，一直到永远，那么你在80岁的时候仍有一颗永保青春的心。

2013年6月5日 00:00

 

 

15、《悲惨世界》经典绝美英文独白
                
曾几何时，我流连梦境，心比天高，人生充满希望。我梦见爱情永不消逝。我梦见上帝慈爱宽恕。那时我多么年轻，多么无畏。随心梦想，从不设防。不必付出什么代价，无歌不唱，无酒不尝。然而猛兽在黑夜来袭，如晴天霹雳轰然炸响。活生生撕碎了希望，把美梦全变成懊悔。
    
I dreamed a dream in time gone by, when hope was high and life worth living. I dreamed that love would never die. I dreamed that God would be forgiving. Then I was young and unafraid. And dreams were made and used and wasted. There was no ransom to be paid, no song unsung, no wine untasted. But the tigers come at night with their voices soft as thunder. As they tear your hope apart, as they turn your dream to shame.
他睡在我身边一个夏天。他给我带来无穷惊喜。他随手摘去了我的童年，当秋天到来，他却消失不见。我仍然梦想他会回到我身边，我们还能相守一生。但总有些梦无法成真。总有些风暴会把人摧毁。
    
He slept a summer by my side. He filled my days with endless wonder. He took my childhood in his stride, but he was gone when autumn came. And still I dream he’ll come to me, that we will live the years together. But there are dreams that can not be. And there are storms we can not weather.
我曾梦见的那种人生，与这人间地狱截然不同，何曾想过命运如此无常！现实却残忍击碎了我的梦。
    
I had a dream my life would be, so different from this hell I’m living, so different now from what it seemed! Now life has killed the dream I dreamed.
在那儿，茫茫黑夜中，一个逃犯在潜行。背叛了上帝，辜负了天恩。上帝，请为我见证！哪怕穷尽一生，我也要让他无处遁形！我也要让他无处遁形！他在暗处轻车熟路。我跟随天主，堂堂正正。
    
There, out in the darkness, a fugitive running. Fallen from God, fallen from grace. God, be my witness! I never shall yield till we come face to face! Till we come face to face! He knows his way in the dark. Mine is the way of the Lord.
走正义之路的人风雨兼程，奖赏终获怀中。如果他们坠落，如路西弗堕入地狱。烈焰蚀心！利剑折磨！看苍穹中繁星闪烁！数不清的几百万颗，以光明和秩序点亮黑暗。人间的卫士啊！沉默又坚定！守望着黑夜。守望着黑夜！你深知你在天空的使命。你目标坚定，心无旁骛！四季变换，你随之轮转，如果你坠落，如路西弗堕入地狱，你也会烈焰焚身！天理昭彰，书载言传，去往天堂的通路上，动摇者和堕落者必得付出代价！
    
Those who follow the path of the righteous shall have their reword. And if they fall, as Lucifer fell. The flame! The sword! Stars in your multitudes! Scarce to be counted. Filling the darkness with order and light. You are the sentinels. Silent and sure! Keeping watch in the night. Keeping watch in the night! You know your place in the sky. You hold your course and your aim! And each in your season returns and returns, and is always the same. And if you fall, as Lucifer fell, you fall in flames! And so it must be, for so it is written on the door way toParadise, that those who falter and those who fall must pay the price!
主啊！让我找到他，将他置于牢笼之下！我会不眠不休，直到那天为止！我以这星辰之名向你起誓！
    
Lord, let me find him, that I may see him safe behind bars! I will never rest till then! This I swear! This I swear by the stars!
一个人，假装他在我身旁。孤单单，他陪我走到天亮。他不在，我却能感到他的拥抱。迷路时只需闭上双眼，他就会找到我。雨朦胧，地面银光闪烁。看街灯，映河水如烟如梦。黑暗中，树枝间缀满星辰。我仿佛看见我俩相伴，直到永远！
    
On my own, pretending he’s beside me. All alone, I walk with him till morning. Without him, I feel his arms around me. And when I lose my way, I close my eyes and he has found me. In the rain, the pavement shines like silver. All the lights are misty in the river. In the darkness, the trees are full of starlight. And all I see is him and me forever and forever!
我知道，这不过是我的想象。那些话都是我自言自语，也知道他只会视而不见。但仍觉得，我们还有希望。我爱他，但当黑夜结束，他消失，河又变回了平凡的河。没有他，我周围的一切都变了。到处都是光秃秃的树木，街上都是陌生的目光。
    
And I know it’s only in my mind. That I’m talking to myself and not to him, and although I know that he is blind. Still I say there’s a way for us. I love him. But when the night is over, he is gone, the river’s just a river. Without him, the world around me changes. The trees are bare and everywhere, the streets are all full of strangers.
我爱他，但我也日渐明了。这一生，我不过在欺骗自己。没有我，他的世界依然如故。那里满是我从未体会过的幸福。我爱他，但是只是我一厢情愿罢了。
    
I love him. But every day I’m learning. All my life, I’ve only been pretending. Without him, his world will go on turning. A world that’s full of happiness that I have never known. I love him, but only on my own.
2013年6月16日 00:00

 

 

16、郁达夫：《故都的秋》
 

秋天，无论在什么地方的秋天，总是好的；可是啊，北国的秋，却特别地来得清，来得静，来得悲凉。我的不远千里，要从杭州赶上青岛，更要从青岛赶上北平来的理由，也不过想饱尝一尝这“秋”，这故都的秋味。

江南，秋当然也是有的；但草木凋得慢，空气来得润，天的颜色显得淡，并且又时常多雨而少风；一个人夹在苏州上海杭州，或厦门香港广州的市民中间，浑浑沌沌地过去，只能感到一点点清凉，秋的味，秋的色，秋的意境与姿态，总看不饱，尝不透，赏玩不到十足。秋并不是名花，也并不是美酒，那一种半开，半醉的状态，在领略秋的过程上，是不合适的。

不逢北国之秋，已将近十余年了。在南方每年到了秋天，总要想起陶然亭的芦花，钓鱼台的柳影，西山的虫唱，玉泉的夜月，潭柘寺的钟声。在北平即使不出门去罢，就是在皇城人海之中，租人家一椽破屋来住着，早晨起来，泡一碗浓茶，向院子一坐，你也能看得到很高很高的碧绿的天色，听得到青天下驯鸽的飞声。从槐树叶底，朝东细数着一丝一丝漏下来的日光，或在破壁腰中，静对着像喇叭似的牵牛花（朝荣）的蓝朵，自然而然地也能够感觉到十分的秋意。说到了牵牛花，我以为以蓝色或白色者为佳，紫黑色次之，淡红色最下。最好，还要在牵牛花底，教长着几根疏疏落落的尖细且长的秋草，使作陪衬。

北国的槐树，也是一种能使人联想起秋来的点缀。像花而又不是花的那一种落蕊，早晨起来，会铺得满地。脚踏上去，声音也没有，气味也没有，只能感出一点点极微细极柔软的触觉。扫街的在树影下一阵扫后，灰土上留下来的一条条扫帚的丝纹，看起来既觉得细腻，又觉得清闲，潜意识下并且还觉得有点儿落寞，古人所说的梧桐一叶而天下知秋的遥想，大约也就在这些深沉的地方。

秋蝉的衰弱的残声，更是北国的特产；因为北平处处全长着树，屋子又低，所以无论在什么地方，都听得见它们的啼唱。在南方是非要上郊外或山上去才听得到的。这秋蝉的嘶叫，在北平可和蟋蟀耗子一样，简直像是家家户户都养在家里的家虫。

还有秋雨哩，北方的秋雨，也似乎比南方的下得奇，下得有味，下得更像样。

在灰沉沉的天底下，忽而来一阵凉风，便息列索落地下起雨来了。一层雨过，云渐渐地卷向了西去，天又青了，太阳又露出脸来了；著着很厚的青布单衣或夹袄的都市闲人，咬着烟管，在雨后的斜桥影里，上桥头树底下去一立，遇见熟人，便会用了缓慢悠闲的声调，微叹着互答着的说：

“唉，天可真凉了——”

“可不是么？一层秋雨一层凉了！”

北方的果树，到秋来，也是一种奇景。第一是枣子树；屋角，墙头，茅房边上，灶房门口，它都会一株株地长大起来。像橄榄又像鸽蛋似的这枣子颗儿，在小椭圆形的细叶中间，显出淡绿微黄的颜色的时候，正是秋的全盛时期；等枣树叶落，枣子红完，西北风就要起来了，北方便是尘沙灰土的世界，只有这枣子、柿子、葡萄，成熟到八九分的七八月之交，是北国的清秋的佳日，是一年之中最好也没有的golden days。

有些批评家说，中国的文人学士，尤其是诗人，都带着很浓厚的颓废色彩，所以中国的诗文里，颂赞秋的文字特别的多。但外国的诗人，又何尝不然？我虽则外国诗文念得不多，也不想开出账来，做一篇秋的诗歌散文钞，但你若去一翻英德法意等诗人的集子，或各国的诗文的Anthology来，总能够看到许多关于秋的歌颂与悲啼。各著名的大诗人的长篇田园诗或四季诗里，也总以关于秋的部分，写得最出色而最有味。足见有感觉的动物，有情趣的人类，对于秋，总是一样的能特别引起深沉，幽远，严厉，萧索的感触来的。不单是诗人，就是被关闭在牢狱里的囚犯，到了秋天，我想也一定会感到一种不能自已的深情；秋之于人，何尝有国别，更何尝有人种阶级的区别呢？不过在中国，文字里有一个“秋士”的成语，读本里又有着很普遍的欧阳子的秋声与苏东坡的《赤壁赋》等，就觉得中国的文人，与秋的关系特别深了。可是这秋的深味，尤其是中国的秋的深味，非要在北方，才感受得到底。

南国之秋，当然是也有它的特异的地方的，比如廿四桥的明月，钱塘江的秋潮，普陀山的凉雾，荔枝湾的残荷等等，可是色彩不浓，回味不永。比起北国的秋来，正像是黄酒之与白干，稀饭之与馍馍，鲈鱼之与大蟹，黄犬之与骆驼。

秋天，这北国的秋天，若留得住的话，我愿把寿命的三分之二折去，换得一个三分之一的零头。

 

Autumn in Peiping

Autumn, wherever it is, always has something to recommend itself. In North China, however, it isparticularly limpid, serene and melancholy. To enjoy its atmosphere to the full in the onetimecapital, I have, therefore, made light of travelling a long distance from Hangzhou to Qingdao, andthence to Peiping.

There is of course autumn in the South too, but over there plants wither slowly, the air is moist,the sky pallid, and it is more often rainy than windy. While muddling along all by myself among theurban dwellers of Suzhou, Shanghai, Xiamen, Hong Kong or Guangzhou, I feel nothing but a littlechill in the air, without ever relishing to my heart's content the flavour, colour, mood and style ofthe season. Unlike famous flowers which are most attractive when half opening, good wine which ismost tempting when one is half drunk, autumn, however, is best appreciated in its entirety.

It is more than a decade since I last saw autumn in North. When I am in the South, the arrival ofeach autumn will put me in mind of Peiping's Tao Ran Ting with its reed catkins, Diao Yu Tai with itsshady willow trees, Western Hills with their chirping insects, Yu Quan Shan Mountain on a moonlightevening and Tan Zhe Si with its reverbrating bell. Suppose you put up in a humble rented houseinside the bustling imperial city, you can, on getting up at dawn, sit in your courtyard sipping a cupof strong tea, leisurely watch the high azure skies and listen to pigeons circling overhead. Sauntereastward under locust trees to closely observe streaks of sunlight filtering through their foliage, orquietly watch the trumpet-shaped blue flowers of morning glories climbing half way up a dilapidatedwall, and an intense feeling of autumn will of itself well up inside you. As to morning glories, I liketheir blue or white flowers best, dark purple ones second best, and pink ones third best. It will bemost desirable to have them set off by some tall thin grass planted underneath here and there.

Locust trees in the North, as a decorative embellishment of nature, also associate us with autumn.On getting up early in the morning, you will find the ground strewn all over with flower-like pistilsfallen from locust trees. Quiet and smelless, they feel tiny and soft underfoot. After a street cleanerhas done the sweeping under the shade of the trees, you will discover countless lines left by hisbroom in the dust, which look so fine and quiet that somehow a feeling of forlornness will begin tocreep up on you. The same depth of implication is found in the ancient saying that a single fallenleaf from the wutong tree is more than enough to inform the world of autumn's presence.

The sporadic feeble chirping of cicadas is especially characteristic of autumn in the North. Due tothe abundance of trees and the low altitude of dwellings in Peiping, cicadas are audible in everynook and cranny of the city. In the South, however, one cannot hear them unless in suburbs orhills. Because of their ubiquitous shrill noise, these insects in Peiping seem to be living off everyhousehold like crickets or mice.

As for autumn rains in the North, they also seem to differ from those in the South, being moreappealing, more temperate.

A sudden gust of cool wind under the slaty sky, and raindrops will start pitter-pattering. Soon whenthe rain is over, the clouds begin gradually to roll towards the west and the sun comes out in theblue sky. Some idle townsfolk, wearing lined or unlined clothing made of thick cloth, will come outpipe in mouth and, loitering under a tree by the end of a bridge, exchange leisurely conversationwith acquaintances with a slight touch of regret at the passing of time:

"Oh, real nice and cool—"

"Sure! Getting cooler with each autumn shower!"

Fruit trees in the North also make a wonderful sight in autumn. Take jujube tree for example. Theygrow everywhere—around the corner of a house, at the foot of a wall, by the side of a latrine oroutside a kitchen door. It is at the height of autumn that jujubes, shaped like dates or pigeon eggs,make their appearance in a light yellowish-green amongst tiny elliptic leaves. By the time when theyhave turned ruddy and the leaves fallen, the north-westerly wind will begin to reign supreme andmake a dusty world of the North. Only at the turn of July and August when jujubes, persimmons,grapes are 80-90 percent ripe will the North have the best of autumn—the golden days in a year.

Some literary critics say that Chinese literati, especially poets, are mostly disposed to be decadent,which accounts for predominance of Chinese works singing the praises of autumn. Well, the sameis true of foreign poets, isn't it? I haven't read much of foreign poetry and prose, nor do I want toenumerate autumn-related poems and essays in foreign literature. But, if you browse throughcollected works of English, German, French or Italian poets, or various countries' anthologies ofpoetry or prose, you can always come across a great many literary pieces eulogizing or lamentingautumn. Long pastoral poems or songs about the four seasons by renowned poets are mostlydistinguished by beautiful moving lines on autumn. All that goes to show that all live creatures andsensitive humans alike are prone to the feeling of depth, remoteness, severity and bleakness. Notonly poets, even convicts in prison, I suppose, have deep sentiments in autumn in spite ofthemselves. Autumn treats all humans alike, regardless of nationality, race or class. However,judging from Chinese idiom qiushi (autumn scholar, meaning and aged scholar grieving overfrustrations in his life) and frequent selection in textbooks of Ouyang Xiu's On the Autumn Soughand Su Dongpo's On the Red Cliff, Chinese men of letters seem to be particularly autumn-minded.But, to know the real flavour of autumn, especially China's autumn, one has to visit the North.

Autumn in the South also has its unique features, such as the moon-lit Ershisi Bridge in Yangzhou,the flowing sea tide at the Qiantangjiang River, the mist-shrouded Putuo Mountain and lotuses atthe Lizhiwan Bay. But they all lack strong colour and lingering flavour. Southern autumn is toNorthern autumn what yellow rice wine is to kaoliang wine, congee to steamed buns, perches tocrabs, yellow dogs to camels.

Autumn, I mean Northern autumn, if only it could be made to last forever! I would be more thanwilling to keep but one-third of my life-span and have two-thirds of it bartered for the prolongedstay of the season.

 

（张培基 译）

2013年6月29日 00:00

 

 

17、撒切尔夫人名言

Watch your thoughts, for they become words. Watch yourwords, for they become actions. Watch your actions, for theybecome habits. Watch your habits, for they become yourcharacter. And watch your character, for it becomes yourdestiny. What we think, we become.

注意你的思想，因为它们将变成言辞；注意你的言辞，因为它们将变成行动；注意你的行动，因为它们将变成习惯；注意你的习惯，因为它们将变成性格；注意你的性格，因为它们将决定你的命运。 我们想的是什么，就会成为什么样的人。

If you just set out to be liked, you would be prepared to compromise on anything at any time,and you would achieve nothing.

如果你一心为了讨喜，那你就要准备随时随地的屈就，并且你会一事无成。

Standing in the middle of the road is very dangerous, you get knocked down by the traffic fromboth sides.

站在路中间是很危险的，因为你会被从两个方向来的车辆撞倒。

I am extraordinarily patient provided I get my own way in the end.

只要最后能随我所愿，我就会极有耐心。

I am in politics because of the conflict between good and evil, and I believe that in the end good willtriumph.

从政是因为有正邪之争，而我坚信邪不胜正。

If you want something said, ask a man. If you want something done, ask a woman.

如果你需要信口开河、会说的人，得找个男人；如果你需要找具体做事儿的人，一定要找个女人！

Where there is discord, may we bring harmony. Where there is error, may we bring truth. Wherethere is doubt, may we bring faith. And where there is despair, may we bring hope.

凡是有不和的地方，我们要为和谐而努力；凡是有谬误的地方，我们要为真理而努力；凡是有疑虑的地方，我们要为信任而努力；凡是有绝望的地方，我们要为希望而努力。

Any woman who understands the problems of running a home will be nearer to understanding theproblems of running a country.

了解持家难处的女性，较易明白治国之难处。

Pennies don’t fall from heaven, they have to be earned here on Earth.

钱不会从天上掉下来，必须脚踏实地去挣。

I love argument. I love debate. I don’t expect anyone just to sit here and agree with me——that’snot their job.

我喜欢争论，我喜欢辩论，我不希望任何人只是坐在我边上，同意我的观点，这不是他们的工作。

We want a society where people are free to make choices, to make mistakes, to be generous andcompassionate. This is what we mean by a moral society; not a society where the state isresponsible for everything, and no one is responsible for the state.

我们想要一个人民可以自由的选择、犯错、持有宽容及同情心的社会。这就是我们所谓的道德社会；不是一个国家要负所有责任，而没有人须要为国家负责的社会。

Being powerful is like being a lady. If you have to tell people you are, you aren't.

做大人物就像做淑女一样。如果你告诉人们你是，那就说明你不是。

 

2013年7月7日 00:00

 

 

18、Bertrand Russell：What I Have Lived For

 

这是罗素为其自传所写的序言，篇幅虽短，但因包含巨大的情感容量，因此历来被人们所传诵。

“我为何而生？”这是一个难参的人生之题，但是任何人都无法回避。罗素的回答是：爱、知识和怜悯，这三者囊括了西方文化的精髓。纵观罗素的一生，可以说痛苦与欢欣并存，不过自始至终，痛苦也是他生活的动力，在心底里，他还是像雪莱的诗里写的那样：“爱波涛暴风狂和狂澜，——几乎任何事物”，深沉的爱和痛苦汇成一股崇高的悲悯的力量，指引他去追求人类更为理想的生活。

对爱情的渴望，对知识的追求，对人类苦难不可遏制的同情，是支配我一生的单纯而强烈的三种感情。这些感情如阵阵巨风，吹拂在我动荡不定的生涯中，有时甚至吹过深­沉痛苦的海洋，直抵绝望的边缘。

我所以追求爱情，有三方面的原因。首先，爱情有时给我带来狂喜，这种狂喜竟如此有力，以致使我常常会为了体验几小时爱的喜悦，而宁愿牺牲生命中其他一切。其次，­爱情可以摆脱孤寂——身历那种可怕孤寂的人的战栗意识，有时会由世界的边缘，观察到冷酷无生命的无底深渊。最后，在爱的结合中，我看到了古今圣贤以及诗人们所梦­想的天堂的缩影，这正是我所追寻的人生境界。虽然它对一般的人类生活也许太美好了，但这正是我透过爱情所得到场最终发现。

我曾以同样的感情追求知识，我渴望去了解人类的。也渴望知道星星为什么会发光，同时我还想理解毕达哥拉斯的力量。

爱情与知识的可能领域，总是引领我到天堂的境界，可对人类苦难的同情经常把我带回现实世界。那些痛苦的呼唤经常在我内心深处引起回响。饥饿中的孩子，被压迫被折­磨者，给子女造成重担的孤苦无依的老人，以及全球性的孤独、贫穷和痛苦的存在，是对人类生活理想的无视和讽刺。我常常希望能尽自己的微薄之力去减轻这不必要的痛­苦，但我发现我完全失败了，因此我自己也感到很痛苦。

这就是我的一生，我发现人是值得活的。如果有谁再给我一次生活的机会，我将欣然接受这难得的赐予。

Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair.

I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what--at last--I have found.

With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved.

Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer.

This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me. 

 

2013年8月11日 00:00

 

 

19、张养浩：《山坡羊·潼关怀古》
 

张养浩，字希孟，号云庄，济南（今属山东）人，唐朝名相张九龄的弟弟张九皋的第23代孙。元代散曲家。少年知名，19岁被荐为东平学正，历官堂邑县尹、监察御史、翰林学士、礼部尚书、参议中书省事等官职。在任监察御史时，因批评时政而为权贵所忌，被免官。后复官至礼部尚书，参议中书省事。后因其父年迈，无人照顾，于英宗至治二年（1322年）辞官家居，此后屡召不赴。文宗天历二年（1329年），关中大旱，特拜陕西行台中丞，办理赈灾，见饥民困苦万分，难以周济，竟为之痛哭，遂“散其家之所有”“登车就道”（《元史》本传），不久便积劳成疾病卒。追封滨国公，谥文忠。著有《山庄休居自适小乐府》一卷。他的散曲多写弃官后的田园隐逸生活。

《山坡羊·潼关怀古》是作者路过潼关时写的。《元史·张养浩传》说：“天历二年，关中大旱，饥民相食，特拜张养浩为陕西行台中丞。登天就道，遇饥者则赈之，死者则葬之。”张养浩在“关中大旱”之际写下了这首《山坡羊》。 

山坡羊·潼关怀古

峰峦如聚，

波涛如怒，

山河表里潼关路。

望西都，

意踌蹰。

伤心秦汉经行处，

宫阙万间都做了土。

兴，

百姓苦；

亡，

百姓苦。

Tune: Sheep on the Slope 

Thinking of the Past on My Way to Tong Pass

Peaks like brows knit,

Angry waves spit.

With mountain and river far and near,

On the road to Tong Pass I appear.

Gazing on Western Capital,

I hesitate, alas!

To see the place where ancient warriors did pass. 

The ancient palaces, hall on hall,

Are turned to dust, one and all.

Before my eyes,

The empire's rise

Is people's woe;

The empire's fall

Is also people's woe.

 

（许渊冲 译）

2013年8月28日 00:00

 

 

20、邓拓：《伟大的空话》
 

有的人擅长于说话，可以在任何场合，嘴里说个不停，真好比悬河之口，滔滔不绝。但是，听完他的说话以后，稍一回想，都不记得他说的是什么了。
Some people have a facile tongue. They talk on and on regardless of the occasion, words pouring  out of their mouths incessantly, as it were, in a torrent. But, when we try to do a bit of recallingsoon after listening to them, we find we have clean forgotten what they said.

这样的例子可以举出不少。如果你随时留心，到处都可以发现。说这种话的人，有的自鸣得意，并且向别人介绍他的经验说：“我遵守古人语不惊人死不休的遗训，非用尽人类最伟大的语言不可。”
Like examples abound. Keep your eyes open, and you will find them here and there. Some ofthose given to verbiage feel very pleased with themselves and are more than willing to share theirexperience with others, saying, “Our ancients say one shouldn’t say anything but can cause greatsensation. I therefore ought to follow their teachings by using nothing short of the greatest ofhuman language.”

你听，这是多么大的口气啊！可是，许多人一听他说话，就讥笑他在做“八股”。我却以为把这种话叫做“八股”并不确切，还是叫它做“伟大的空话”更恰当一些。当然，它同八股是有密切关系的，也许只有从八股文中才能找到它的渊源。
See, what a baloney! Many listeners will laugh off what they are boasting about as bagu. Personally,however, I think it more appropriate to call it “great empty verbiage” than bagu. Nevertheless,since it is closely related to bagu, the only way to trace its origin is perhaps from bagu.

举一个典型的例子吧，有一篇八股文写道： 
Here is a typical example. A bagu essay begins with something like this:

夫天地者，六合宇宙之乾坤，大哉久矣，数千万年而非一日也。
O heaven and earth — the all-embracing, the cosmos, the universe! How great and everlasting it is,in existence for millions upon millions of years instead of one day!
 
你看，这作为一篇八股文的“破题”，读起来不是也很顺口吗？其中不但有“天地”、“六合”、“宇宙”、“乾坤”等等大字眼，而且音调铿锵，煞是好听。如果用标准的八股调子去念，可以使人摇头摆尾，忘其所以。
See, the two sentences, known as poti, read quite smoothly, don’t they? Not only are theycomposed of big words like “heaven and earth”, “all-embracing”, “cosmos”, “universe”, etc., butalso sound deep and clear, hence pleasant to the ear. If you read them aloud according to thetone peculiar to a bagu essay, you may be so carried away as to start wagging your head withpleasure in spite of yourself.

但是，可惜得很，这里所用的许多大字眼，都是重复的同义语，因此，说了半天还是不知所云，越解释越糊涂，或者等于没有解释。这就是伟大的空话的特点。
Unfortunately, these big words are nothing but redundant synonyms. As you read, you don’tknow what the writer is driving at with all his verbosity. And the more he talks, the moreunintelligible his words become. Or you find him talking for nothing at all. All that is characteristic ofgreat empty verbiage.

不能否认，这种伟大的空话在某些特殊的场合是不可避免的，因而在一定的意义上有其存在的必要。可是，如果把它普遍化起来，到处搬弄，甚至于以此为专长，那就相当可怕了。假若再把这种说空话的本领教给我们的后代，培养出这么一批专家，那就更糟糕了。因此，遇有这样的事情，就必须加以劝阻。
Undoubtedly, as empty verbiage is unavoidable on some specific occasions, there is need for itsexistence in a sense. But it would be extremely terrible to popularize it, flaunt if everywhere, oreven regard it as one’s special skill. And even worse it is to educate our younger generation in theart of empty verbiage so as to develop a large number of relevant experts. We should thereforedo our best to dissuade people from following such a trend whenever it happens.

凑巧得很，我的邻居有个孩子近来常常模仿大诗人的口气，编写了许多“伟大的空话”，形式以新诗为最多，并且他常常写完一首就自己朗诵，十分得意。不久以前，他写了一首《野草颂》，通篇都是空话。他写的是：
Quite incidentally, a kid of my neighbour’s recently wrote a great many things in the manner ofgreat poets, mostly in the form of modern poetry, but all were nothing but empty verbiage. Often,on finishing a new piece, he would read it aloud smugly. The other day, he wrote the followingpoem entitled Ode to Wild Grass, likewise packed with empty words:

 
老天是我们的父亲，

大地是我们的母亲，

太阳是我们的保姆，

东风是我们的恩人，

西风是我们的敌人。

我们是一丛野草，

有人喜欢我们，

有人讨厌我们，

但是不管怎样，

我们还要生长。

The sky is our father,

The earth is our mother,

The sun is our nurse,

The east wind is our benefactor,

The west wind is our foe.

We are a tuft of wild grass,

Some people love us,

Some people hate us,

But, come what may,

We’ll keep growing.

 
你说这叫做什么诗？我真为他担忧，成天写这类东西，将来会变成什么样子！如果不看题目，谁能知道他写的是野草颂呢？但是这个孩子写的诗居然有人予以夸奖，我不了解那是什么用意。
Does it read like a poem? How I worry about the future of this kid who does nothing but writetrash like that all the time! Without looking at the title, one would never know that it was a poemeulogizing wild grass. Yet, to my great surprise, the kid has been given a high compliment for theso-called poem! I wonder what has motivated the flattery.

这首诗里尽管也有天地、父母、太阳、保姆、东风、西风、恩人、敌人等等引人注目的字眼，然而这些都被他滥用了，变成了陈词滥调。问他本人，他认为这样写才显得内容新鲜。实际上，他这么搞一点也不新鲜。
There are in the poem eye-catching term like “sky”, “earth”, “father”, “mother”, “sun”, “nurse”, “east wind”, “west wind”, “benefactor”, “foe”, etc., which have become hackneyed throughabuse. The kid may regard his way of writing as a mean to novelty while in fact he achievesnothing novel at all.

任何语言，包括诗的语言在内，都应该力求用最经济的方式，表达最丰富的内容。到了有话非说不可的时候，说出的话才能动人。否则内容空虚，即便用了最伟大的字眼和词汇，也将无济于事，甚至越说得多，反而越糟糕。因此，我想奉劝爱说伟大的空话的朋友，还是多读，多想，少说一些，遇到要说话的时候，就去休息，不要浪费你自己和别人的时间和精力吧！
In all language, including poetic diction, we should strive for economy of expression, i.e., using asfew words as possible to express the maximum amount of content. The language you use will bemost effective only when you have an idea that you simply must put across. Otherwise, yourspeech will be empty of matter no matter how high-sounding the words and expressions you use.And the more you talk, the worse it is. I, therefore, advise all friends indulging in empty talk to domore reading and thinking, but less talking. Resist the urge of empty talk so that you can take arest and meanwhile avoid wasting the time and energies of yourself and others.

 

2013年9月8日 00:00

 

 

21、恩格斯：在马克思墓前的讲话

Frederick Engels ： 
"On the 14th of March, at a quarter to three in the afternoon,the greatest living thinker ceased to think. He had been leftalone for scarcely two minutes, and when we came back wefound him in his armchair, peacefully gone to sleep-but forever.

   "An immeasurable loss has been sustained both by the militantproletariat of Europe and America, and by historical science, in the death of this man. The gap thathas been left by the departure of this mighty spirit will soon enough make itself felt.
 
   "Just as Darwin discovered the law of development of organic nature, so Marx discovered thelaw of development of human history: the simple fact, hitherto concealed by an overgrowth ofideology, that mankind must first of all eat, drink, have shelter and clothing, before it can pursuepolitics, science, art, religion, etc.; that therefore the production of the immediate material meansof subsistence and consequently the degree of economic development attained by a given peopleor during a given epoch form the foundation upon which the state institutions, the legalconceptions, art, and even the ideas on religion, of the people concerned have been evolved, andin the light of which they must, therefore, be explained, instead of vice versa, as had hitherto beenthe case.
 
   "But that is not all. Marx also discovered the special law of motion governing the present-daycapitalist mode of production and the bourgeois society that this mode of production has created.The discovery of surplus value suddenly threw light on the problem, in trying to solve which allprevious investigations, of both bourgeois economists and socialist critics, had been groping in thedark.

   "Two such discoveries would be enough for one lifetime. Happy the man to whom it is grantedto make even one such discovery. But in every single field which Marx investigated -- and heinvestigated very many fields, none of them superficially -- in every field, even in that ofmathematics, he made independent discoveries.
 
   "Such was the man of science. But this was not even half the man. Science was for Marx ahistorically dynamic, revolutionary force. However great the joy with which he welcomed a newdiscovery in some theoretical science whose practical application perhaps it was as yet quiteimpossible to envisage, he experienced quite another kind of joy when the discovery involvedimmediate revolutionary changes in industry and in historical development in general. For example,he followed closely the development of the discoveries made in the field of electricity and recentlythose of Marcel Deprez.

   "For Marx was before all else a revolutionist. His real mission in life was to contribute, in one wayor another, to the overthrow of capitalist society and of the state institutions which it had broughtinto being, to contribute to the liberation of the modern proletariat, which he was the first to makeconscious of its own position and its needs, conscious of the conditions of its emancipation.Fighting was his element. And he fought with a passion, a tenacity and a success such as few couldrival. His work on the first Rheinische Zeitung (1842), the Paris Vorw?rts! (1844), Br?sselerDeutsche Zeitung (1847), the Neue Rheinische Zeitung (1848-49), the New York Tribune(1852-61), and in addition to these a host of militant pamphlets, work in organisations in Paris,Brussels and London, and finally, crowning all, the formation of the great International WorkingMen's Association -- this was indeed an achievement of which its founder might well have beenproud even if he had done nothing else. 
   "And, consequently, Marx was the best-hated and most calumniated man of his time.Governments, both absolutist and republican, deported him from their territories. Bourgeois,whether conservative or ultra-democratic, vied with one another in heaping slanders upon him. Allthis he brushed aside as though it were cobweb, ignoring it, answering only when extremenecessity compelled him. And he died beloved, revered and mourned by millions of revolutionaryfellow-workers -- from the mines of Siberia to California, in all parts of Europe and America -- and Imake bold to say that though he may have had many opponents he had hardly one personalenemy. 

"His name will endure through the ages, and so also will his work!"

主讲：恩格斯 
时间：1883年3月17日 
地点：伦敦海格特公墓　 

       3月14日下午两点三刻，当代最伟大的思想家停止思想了。让他一个人留在房里还不到两分钟，当我们进去的时候，便发现他在安乐椅上安静地睡着了——但已经永远地睡着了。 

       这个人的逝世，对于欧美战斗的无产阶级，对于历史科学，都是不可估量的损失。这位巨人逝世以后所形成的空白，不久就会使人感觉到。 

        正像达尔文发现有机界的发展规律一样，马克思发现了人类历史的发展规律，即历来为繁芜丛杂的意识形态所掩盖着的一个简单事实：人们首先必须吃、喝、住、穿，然后才能从事政治、科学、艺术、宗教等等；所以，直接的物质的生活资料的生产，从而一个民族或一个时代的一定的经济发展阶段，便构成基础，人们的国家设施、法的观点、艺术以至宗教观念，就是从这个基础上发展起来的，因而，也必须由这个基础来解释，而不是像过去那样做得相反。 

       不仅如此。马克思还发现了现代资本主义生产方式和它所产生的资产阶级社会的特殊的运动规律。由于剩余价值的发现，这里就豁然开朗了，而先前无论资产阶级经济学家或者社会主义批评家所做的一切研究都只是在黑暗中摸索。 

       一生中能有这样两个发现，该是很够了。即使只能作出一个这样的发现，也已经是幸福的了。但是马克思在他所研究的每一个领域，甚至在数学领域，都有独到的发现，这样的领域是很多的，而且其中任何一个领域他都不是浅尝辄止。 

       他作为科学家就是这样。但是这在他身上远不是主要的。在马克思看来，科学是一种在历史上起推动作用的、革命的力量。任何一门理论科学中的每一个新发现——它的实际应用也许还根本无法预见——都使马克思感到衷心喜悦，而当他看到那种对工业、对一般历史发展立即产生革命性影响的发现的时候，他的喜悦就非同寻常了。例如，他曾经密切注视电学方面各种发现的进展情况，不久以前，他还密切注视马赛尔•德普勒的发现396。 

        因为马克思首先是一个革命家。他毕生的真正使命，就是以这种或那种方式参加推翻资本主义社会及其所建立的国家设施的事业，参加现代无产阶级的解放事业，正是他第一次使现代无产阶级意识到自身的地位和需要，意识到自身解放的条件。斗争是他的生命要素。很少有人像他那样满腔热情、坚韧不拔和卓有成效地进行斗争。最早的《莱茵报》（1842年）214，巴黎的《前进报》（1844年）397，《德意志—布鲁塞尔报》（1847年）221，《新莱茵报》（1848—1849年）222，《纽约每日论坛报》（1852—1861年）227，以及许多富有战斗性的小册子，在巴黎、布鲁塞尔和伦敦各组织中的工作，最后，作为全部活动的顶峰，创立伟大的国际工人协会193，——老实说，协会的这位创始人即使没有别的什么建树，单凭这一成果也可以自豪。 

        正因为这样，所以马克思是当代最遭忌恨和最受诬蔑的人。各国政府——无论专制政府或共和政府，都驱逐他；资产者——无论保守派或极端民主派，都竞相诽谤他，诅咒他。他对这一切毫不在意，把它们当作蛛丝一样轻轻拂去，只是在万不得已时才给以回敬。现在他逝世了，在整个欧洲和美洲，从西伯利亚矿井到加利福尼亚，千百万革命战友无不对他表示尊敬、爱戴和悼念，而我敢大胆地说：他可能有过许多敌人，但未必有一个私敌。 

        他的英名和事业将永垂不朽！

载于1883年3月22日《社会民主党人报》第13号 
原文是德文，选自《马克思恩格斯全集》第19卷第374—376页

2013年9月28日 00:00

 

 

22、胡适：不要抛弃学问

诸位毕业同学：

       你们现在要离开母校了，我没有什么礼物送给你们，只好送你们一句话罢。
 
       这一句话是：“不要抛弃学问。”以前的功课也许有一大部分是为这张文凭，不得已而做的，从今而后，你们可以依自己的心愿去自由研究了(2)。趁现在年富力强的时候，努力做一种学问。少年是一去不复返的，等到精力衰时，努力做学问(3)也来不及了。即为吃饭计，学问决不会辜负人的(4)。吃饭而不求学问，三年五年后，你们都江堰市要被后来少年淘汰掉的。到那时再想做点学问来补救，恐怕已太晚了。
      有人说：“出去做事之后，生活问题急需解决，哪有工夫去读书？即使要做学问，既没有图书馆，又没有实验室，哪能做学问？”

     我要对你们说：凡是要等到有了图书馆才读书的，有了图书馆也不肯读书。凡是要等到有了实验室才做研究的，有了实验室也不肯做研究。你有了决心要研究一个问题，自然会撙衣节食(5)去买书，自然会想出来法子来设置仪器。 至于时间，更不成问题(6)。达尔文一生多病，不能多作工，每天只能做一点钟的工作。你们看他的成绩！每天花一点钟看10页有用的书，每年可看3600多页书，30年可读11万页书。

      诸位，11万页书可以使你成一个学者了，可是，每天看三种小报也得费你一点钟的工夫，四圈麻将也得费你一点半钟的光阴。看小报呢，还打麻将呢？还是努力做一个学者呢？全靠你们自己的选择(7)！
      易卜生说：“你的最大责任是把你这块材料铸造成器。” 
      学问便是铸器的工具。抛弃了学问便是毁了你们自己。 
      再会了！你们的母校眼睁睁地要看(8)你们十年之后成什么器。

Never Give Up the Pursuit of Learning 
Hu Shih

Dear students of the Graduating Class, 

      As you are leaving your alma mater, I have nothing to offer you as a gift except a 
word of advice. 

      My advice is, “Never give up the pursuit of learning.” You have perhaps finished your college courses mostly for obtaining the diploma, or, in other words, out of sheer necessity. However, from now you are free to follow your own bent in the choice of studies. While you are in the prime of life, why not devote yourselves to a special field of study? Youth will soon be gone never to return. And it will be too late for you to go into scholarship when in your declining years. Knowledge will do you a good turn even as a means of subsistence. If you give up studies while holding a job, you will in a couple of years have had yourselves replaced by younger people. It will then be too late to remedy the situation by picking up studies again.
      Some people say, “Once you have a job, you’ll come up against the urgent problem of making a living. How can you manage to find time to study? Even if you want to, will it be possible with no library or no laboratory available?”

       Now let me tell you this. Those who refuse to study for lack of a library will most probably continue to do so even though there is a library. And those who refuse to do research for lack of a laboratory will most probably continue to do so even though a laboratory is available. As long as you set your mind on studies, you will naturally cut down on food and clothing to buy books or do everything possible to acquire necessary instruments. Time is no object. Charles Darwin could only work one hour a day due to ill health. Yet what a remarkable man he was! If you spend one hour a day reading 10 pages of a book, you can finish more than 3600 pages a year, and 110000 pages in 30 years.
      Dear students, 110000 pages will be quite enough to make a learned man of man. It will take you one hour to read three tabloids a day, and one and half hours to finish four rounds of mah-jong a day. Reading tabloids, playing mah-jong or striving to be a learned 
man, the choice lies with you.
      Henrik Ibsen says, “it is your supreme duty to cast yourself into a useful implement.” 

      Learning is the casting mould. Forsake learning, and you will ruin yourself. 

      Farewell! Your alma mater is watching eagerly to see what will become of you ten years from now.
注释： 

本文是胡适1928-1930年在上海任中国公学校长时为毕业生所作赠言，至今仍有参考价值。 
(1)“不要抛弃学问”在这里的意思是“不要放弃对学问的追求”，因此不能直译为Never Give 
up Learning，必须加字：Never Give up the Pursuit of Learning。 
(2)“你们可以依自己的心愿去自由研究了”译为you are free to follow your personal bent in the 
choice of studies，其中to follow one’s bent 是成语，和to follow one’s inclination同义，作“做自己感兴趣或爱做的事”解。 
(3)“做学问”译为to go into scholarship, 等于to engage in learning。 
(4)“学问决不会辜负人的”译为Knowledge will do you a good turn，其中to do one a good turn 
是成语，作“做对某人有益的事”解. 
(5) “撙衣节食”即“省吃省穿”，现译为 cut down on food and clothing, 其中 to 
cut down on 是成语，与 to economize on 同义，作“节约”解。又，上语也可译为 to 
live frugally。 
(6)“至于时间，更不成问题”译为Time is no object,其中no object是成语，等于no problem，作“不成问题”或“不在话下”解。 
(7)“全靠你们自己的选择”译为the choice lies with you或it is up to you to make the choice。 
(8)“你们的母校眼睁睁地要看……”中的“眼睁睁地”通常的意思是“无可奈何地”，现
在这里作“热切地”解，故译为eagerly。

 

2013年10月18日 00:00

 

 

23、李大钊：艰难的国运和雄健的国民
 

历史的道路，不会是坦平的，有时走到艰难险阻的境界。这是全靠雄健的精神才 能冲过去的。

一条浩浩荡荡的长江大河，有时流到很宽阔的境界，平原无际，一泻万里。 有时流到很逼狭的境界，两岸丛山迭岭，绝壁断崖，江河流于期间，回环曲折，极其 险峻。民族生命的进展，其经历亦复如是。

人类在历史上的生活正如旅行一样。旅途上的征人所经过的地方，有时是坦荡平原，有时是崎岖险路。志于旅途的人，走到平坦的地方，因是高高兴兴地向前走，走到崎岖的境界，俞是奇趣横生，觉得在此奇绝壮绝的境界，俞能感到一种冒险 的美趣。

中华民族现在所逢的史路，是一段崎岖险阻的道路。在这段道路上，实在亦有一 种奇绝壮绝的境至，使我们经过此段道路的人，感得一种壮美的趣味，是非有雄健的 精神的，不能够感觉到的。

 
我们的扬子江、黄河，可以代表我们的民族精神，扬子江及黄河遇见沙漠、遇见山峡都是浩浩荡荡的往前流过去，以成其浊流滚滚，一泻万里的魄势。目前的艰难境界，那能阻抑我们民族生命的前进。我们应该拿出雄健的精神，高唱着进行的曲 调，在这悲壮歌声中，走过这崎岖险阻的道路。要知在艰难的国运中建造国家， 亦是人生最有趣味的事……。

National Crisis vs Heroic Nation

Li Dazhao

The course of history is never smooth. It is sometimes beset with difficulties and obstacles andnothing short of a heroic spirit can help surmount them.

A mighty long river sometimes flows through a broad section with plains lying boundless on eitherside, its waters rolling on non-stop for thousands upon thousands of miles. Sometimes it comes upagainst a narrow section flanked by high mountains and steep cliffs, winding through a course withmany a perilous twist and turn. A nation, in the course of its development, fares likewise.

The historical course of man’s life is just like a journey. A traveler on a long journey passes throughnow a broad, level plain, now a rugged, hazardous road. While a determined traveler cheerfullycontinues his journey upon reaching a safe and smooth place, he finds it still more fascinating tocome to a rugged place, the enormously magnificent spectacle of which, he feels, is better able togenerate in him a wonderful sensation of adventure.

The Chinese nation is now confronted with a rugged and dangerous section of its historical course.Nevertheless, there is also in this section a spectacle of enormous magnificence that inspires in uspassers-by a delightful sensation of splendor. And this delightful sensation, however, can only beshared by those with a heroic spirit. 

The Yangtse River and the Yellow River are both symbolic of our national spirit the two mightyrivers negotiate deserts and gorges until their turbid torrents surge forward with irresistible force.The present national crisis can never obstruct the advance of our national life. Let us brace up ourspirits and march through this rugged, dangerous road to the tune of our solemn, stirring songs.The greatest joy of life, mind you, is to build up our country during its most difficult days.

 

2013年10月31日 00:00

 

 

24、舒婷：《回答》
   

    我相信我们在另一个世界见过面。
    是一对同在屋檐下躲避风雨的小鸟？是两朵在车辙中幸存的蒲公英？我记起我是古老的大地，簪着黎明的珠花；你是年轻的天空俯身就我，垂下意义无限的眼睛。
    一戴上假面，我们不敢相认。
    我相信我们还有其他为泄露的姓名。
 

 
     你是梦，我是睡眠；你是巍峨的冰峰，我是苍莽的草原；你是受辱土地上不屈的弗拉基米尔路，我是路旁覆着绿苔的一汪清泉。
     在我们以颜色划分的时候，我们彼此不信任。
     我相信我们都通晓一种语言。
     花钟喑哑的铃声，陨星没有写完的诗，日光和水波交换的眼色，以及录音带所无法窃听的——霞光眼红的远方给与你我的暗示。
     如果一定要说话，我无言以答。

Answer
Shu Tin

 I believe we’ve met in another world.

Were we a pair of small birds sheltering from rain under the eaves? A pair of dandelions somehow surviving in a wheel rut? I remember I was an expanse of ancient earth, adorned with pearly flowers of dawn; you were young sky bending towards me, casting down an endlessly meaningful regard.

  We put on our masks and didn’t dare recognize each other.

 I believe we have other names, as yet unrevealed.

 You are dream, I am sleep; you are a high and icy peak, I am endlessly grassland; you are an unyielding road lying on green moss at the roadside.

 Our colors parted us, we didn’t trust each other.

  I believe there’s a language we both speak.

The mute ring of the flower clock, poems the meteorite didn’t finish writing, the glances sunshine and waves exchange, and what the cassette tape failed to catch—hints the distance gave us, rosy with sun’s ray.

   If you must speak, I have no words to answer.

 

2013年11月10日 00:00

 

 

25、《中共中央关于全面深化改革若干重大问题的决定》

 

《中共中央关于全面深化改革若干重大问题的决定》要点双语对照

（2013年11月12日中国共产党第十八届中央委员会第三次全体会议通过）

The Decision on Major Issues Concerning ComprehensivelyDeepening Reforms was adopted at the close of the ThirdPlenary Session of the 18th CPC Central Committee onTuesday. The following is an abridged version of the full text of the document:

一、全面深化改革的重大意义和指导思想

I—Significance and principles

1. 改革开放是决定当代中国命运的关键抉择。解放思想永无止境，改革开放永无止境。必须在新的历史起点上全面深化改革。

1. Reform and opening-up has been a crucial choice that China has made regarding its destiny inmodern times. But there can never be an end to the need for the emancipation of individualthought or for continuing reform and opening-up. China must deepen its all-round reform with anew starting point.

2. 坚持社会主义市场经济改革方向，以促进社会公平正义、增进人民福祉为出发点和落脚点。全面深化改革的总目标是完善和发展中国特色社会主义制度，推进国家治理体系和治理能力现代化。紧紧围绕使市场在资源配置中起决定性作用深化经济体制改革。紧紧围绕坚持党的领导、加快推进社会主义民主政治制度化。紧紧围绕建设社会主义核心价值体系深化文化体制改革。紧紧围绕更好保障和改善民生、促进社会公平正义深化社会体制改革。紧紧围绕建设美丽中国深化生态文明体制改革。紧紧围绕提高科学执政、民主执政、依法执政水平深化党的建设制度改革。

2. China must stick to the socialist market economy as the orientation of its reform, must promotesocial fairness and justice and must seek to advance the well-being of the people. The generalpurpose of deepening its all-round reform is to develop socialism with Chinese characteristics, toadvance modernization in the State governance system and governance capability. The basiceconomic system should evolve on the decisive role of the market in resource allocation. Politicalreform must evolve around the leadership of the Communist Party of China and advance theinstitutionalization of socialist democracy. Cultural reform must evolve around the socialist corevalue system. Social reform must evolve around the protection and improvement of the people'slivelihood and advance fairness and justice. The development of an eco-conscious civilization mustevolve around the building of a beautiful China. The reform of Party building must evolve on theeffort to raise the level of governance to be scientific, democratic and according to the law.

3. 经济体制改革是全面深化改革的重点。

3. The reform of the economic system is the focus of all the efforts to deepen the all-round reform.

4. 改革开放的成功实践为全面深化改革提供了重要经验，必须长期坚持。到二0二0年，在重要领域和关键环节改革上取得决定性成果。

4. The successful experience of the past reform and opening-up must be built upon. Decisiveresults are to be obtained in key areas in 2020.

二、坚持和完善基本经济制度

II—Basic economic system

公有制为主体、多种所有制经济共同发展的基本经济制度，是中国特色社会主义制度的重要支柱。公有制经济和非公有制经济都是社会主义市场经济的重要组成部分。

China's economic system is one with public ownership serving as its main body but allowing for thedevelopment of all types of ownership. Both public and non-public ownership are key componentsof China's socialist market economy.

5. 完善产权保护制度。产权是所有制的核心。公有制经济财产权不可侵犯，非公有制经济财产权同样不可侵犯。国家保护各种所有制经济产权和合法利益，保证各种所有制经济依法平等使用生产要素、公开公平公正参与市场竞争、同等受到法律保护，依法监管各种所有制经济。

5. Complete the property rights protection system. Property rights are the key factor ofownership. The property rights of the public economy are inviolable, as are the property rights ofthe non-public economy. The government protects the property rights and legitimate interests ofall kinds of ownership by ensuring that various ownerships have equal access to productionfactors, open and fair market competition and the same legal protection and supervision.

6. 积极发展混合所有制经济。国有资本、集体资本、非公有资本等交叉持股、相互融合的混合所有制经济，是基本经济制度的重要实现形式，有利于国有资本放大功能、保值增值、提高竞争力。允许更多国有经济和其他所有制经济发展成为混合所有制经济。国有资本投资项目允许非国有资本参股。允许混合所有制经济实行企业员工持股，形成资本所有者和劳动者利益共同体。完善国有资产管理体制，以管资本为主加强国有资产监管。组建若干国有资本运营公司，支持有条件的国有企业改组为国有资本投资公司。划转部分国有资本充实社会保障基金。完善国有资本经营预算制度，提高国有资本收益上缴公共财政比例，二0二0年提到百分之三十，更多用于保障和改善民生。

6. Actively develop a diversified ownership economy. Diversified ownership integrated by Statecapital, collective capital and private capital is the prime method for materializing the basic economicsystem, helping improve functions, increase value and promote the competitiveness of Statecapital. Allow more State-owned enterprises and other ownership enterprises to develop intomixed-ownership enterprises. Non-State shares will be allowed in State capital investment projects.Mixed-ownership enterprises will be allowed to utilize employee stock ownership to form a vestedcommunity of capital owners and workers. Improve the State-owned assets-management systemand strengthen State-asset supervision by focusing on capital management. Establish a number ofState-owned capital operating companies and back the transformation of qualified State-ownedenterprises into State-owned investment companies. Transfer some State-owned capital to socialsecurity funds. Improve the State-owned capital operation budget system and increase theproportion of State capital gains paid in public financing to 30 percent by 2020, which will be usedto ensure and improve people's livelihoods.

7. 推动国有企业完善现代企业制度。准确界定不同国有企业功能。国有资本加大对公益性企业的投入。国有资本继续控股经营的自然垄断行业，实行以政企分开、政资分开、特许经营、政府监管为主要内容的改革。进一步破除各种形式的行政垄断。健全协调运转、有效制衡的公司法人治理结构。建立职业经理人制度。建立长效激励约束机制，强化国有企业经营投资责任追究，探索推进国有企业财务预算等重大信息公开。国有企业要合理增加市场化选聘比例，合理确定并严格规范国有企业管理人员薪酬水平、职务待遇、职务消费、业务消费。

7. Push for a modern system for State-owned enterprises. Accurately define the functions ofdifferent SOEs. Increase State capital's contribution to public services. In the natural monopolyindustries held by State capital, the separation of government and enterprises, of government andfunds, and of franchise operation and government supervision are the main thrust of the reform.Further break all forms of administrative monopoly. Improve coordinated and effective corporategovernance structure. Establish a professional management system. Establish long-term incentiveand restraint mechanisms, strengthen SOE's investment accountability and explore ways topublicize important information, including SOEs' financial budgets. State-owned enterprises shouldreasonably increase the proportion of market-oriented recruitment, reasonably determine andstrictly regulate SOE executives' wage levels, and position benefits, consumption and businessspending.

8. 支持非公有制经济健康发展。非公有制经济在支撑增长、促进创新、扩大就业、增加税收等方面具有重要作用。坚持权利平等、机会平等、规则平等，废除对非公有制经济各种形式的不合理规定，消除各种隐性壁垒，制定非公有制企业进入特许经营领域具体办法。鼓励非公有制企业参与国有企业改革，鼓励发展非公有资本控股的混合所有制企业，鼓励有条件的私营企业建立现代企业制度。

8. Support the healthy development of the non-public economy, which will play an important rolein fostering growth, promoting innovation, expanding employment and increasing tax revenues.Adhere to the equality of rights, equality of opportunity and equality of rules; abolish all forms ofunreasonable regulations on the non-public economy, eliminate hidden barriers and fix specificmeasures promoting non-public enterprises entering franchising fields. Encourage non-publicenterprises to participate in SOE reform, encourage their capital holdings of diversified-ownershipenterprises and encourage qualified private enterprises to establish modern enterprise systems.

 

2013年11月22日 00:00

 

 

26、曼德拉经典语录
 

When I walked out of the prison cell towards the door leadingto freedom, I have made it clear his own pain and resentment ifnot able to stay behind, so in fact I still in prison.

当我走出囚室迈向通往自由的大门时，我已经清楚，自己若不能把痛苦与怨恨留在身后，那么其实我人在狱中。
 
A good head and a good heart are always a formidablecombination.

精明的头脑和善良的心灵往往是个不可思议的组合。
 
After climbing a great hill, one only finds that there are many more hills to climb.

登上高峰后，你会发现还有更多的山峰要翻越。
 
Education is the most powerful weapon which you can use to change the world.

教育是最强有力的武器，你能用它来改变世界。
 
For to be free is not merely to cast off one's chains, but to live in a way that respects andenhances the freedom of others.

自由不仅仅意味着摆脱自身的枷锁，还意味着以一种尊重并增加他人自由的方式生活。
 
I detest racialism, because I regard it as a barbaric thing, whether it comes from a black man or awhite man.

我痛恨种族主义，不管是来自黑人或是来自白人的种族主义，在我看来，都是野蛮未开化的。
 
I dream of an Africa which is in peace with itself.

我向往一个内部和平的非洲。
 
I dream of the realization of the unity of Africa, whereby its leaders combine in their efforts tosolve the problems of this continent. I dream of our vast deserts, of our forests, of all our greatwildernesses.

我梦见，通过非洲各国领导人齐心协力共同解决非洲的种种问题，非洲实现了统一。我梦见那广袤的沙漠、茂密的森林，还有那无际的荒野。
 
I learned that courage was not the absence of fear, but the triumph over it. The brave man is nothe who does not feel afraid, but he who conquers that fear.

我懂得了，勇气不是没有恐惧，而是战胜恐惧。勇者不是感觉不到害怕的人，而是克服自身恐惧的人。
 
If there are dreams about a beautiful South Africa, there are also roads that lead to their goal. Twoof these roads could be named Goodness and Forgiveness.

有建设美好南非的梦想，就有通向梦想的道路。善良和宽恕就是其中的两条大道。
 
If you talk to a man in a language he understands, that goes to his head. If you talk to him in hislanguage, that goes to his heart.

如果你用一个人听得懂的语言与他交流，他会记在脑子里;如果你用他自己的语言与他交流，他会记在心里。
 
If you want to make peace with your enemy, you have to work with your enemy. Then hebecomes your partner.

若想与敌和平共处，就要与敌并肩作战。敌亦将为友。
 
In my country we go to prison first and then become President.

在我的祖国，我们先当囚徒，后当总统。
 
It always seems impossible until its done.

在事情未成功之前，一切总看似不可能。
 
It is better to lead from behind and to put others in front, especially when you celebrate victorywhen nice things occur. You take the front line when there is danger. Then people will appreciateyour leadership.

作为领袖，最好是在后方领导，让其他人站在前线，尤其是在庆祝胜利或好事时;但在危险时，你要站在前线。这样，人们会欣赏你的领导力。
 
Let freedom reign. The sun never set on so glorious a human achievement.

让自由来主宰一切吧。对于如此辉煌的人类成就，太阳永远不会停止照耀。
 
Let there be work, bread, water and salt for all.

让所有人都拥有工作、面包、水和盐吧。
 
Money won't create success, the freedom to make it will.
创造成功，靠的不是金钱，而是拥有创造成功的自由。
 
Never, never and never again shall it be that this beautiful land will again experience theoppression of one by another.

这片美丽的土地将永远、永远、永远不会再经历人对人的压迫。
 
Only free men can negotiate; prisoners cannot enter into contracts. Your freedom and minecannot be separated.

只有自由的人才能谈判，身陷牢笼的人没有谈判的资格。你们的自由和我的自由是不可分割的。
 
There can be no keener revelation of a society's soul than the way in which it treats its children.

知晓一个社会的灵魂，就看这个社会对待小孩的方式，除此以外，没有更好的办法。
 
There is no easy walk to freedom anywhere, and many of us will have to pass through the valleyof the shadow of death again and again before we reach the mountaintop of our desires.

自由之路从不平坦，我们中的许多人都不得不一次又一次地穿过死神笼罩的山谷，才能抵达愿望的顶峰。
 
There is no passion to be found playing small - in settling for a life that is less than the one youare capable of living.

本来能过得更精彩的生活，却勉强接受现状，满足于个人的生活，这毫无激情可言。
 
There is no such thing as part freedom.

不存在部分自由之说。
 
There is nothing like returning to a place that remains unchanged to find the ways in which youyourself have altered.

回到一个未曾改变的地方，却发现自己已经改变，没有什么这更美妙。
 
When the water starts boiling it is foolish to turn off the heat.

水刚煮沸就关火，这很愚蠢。
 
Our greatest fear is not from our lack of, but because we have extraordinary strength. Let us oftenthreatened not our weaknesses, but our strengths.

我们最大的恐惧不是来自于我们的不足，而是因为我们超常的强大。通常让我们受到威胁的不是我们的弱点，而是我们的长处。
 
The greatest brilliance in life lies not in never falling, but fall can always rises again.

生命中最伟大的光辉不在于永不坠落,而是坠落后总能再度升起。
 
Let black and white as brothers, South Africa to the prosperity and development.

让黑人和白人成为兄弟,让南非繁荣发展。
 
I have finished my role play, now need unknown life. I want to go back home, the village inchildhood frolicking hillside walk.

我已经演完了我的角色，现在只求默默无闻地生活。我想回到故乡的村寨，在童年时嬉戏玩耍的山坡上漫步。

 

2013年12月7日 00:00

 

 

27、闻一多：《回顾》
 

九年底清华生活，

回头一看——

是秋夜里一片沙漠，

却露着一颗萤火，

越望越光明，

四围是迷茫莫测的凄凉黑暗。

这是红惨绿娇的暮春时节：

如今到了荷池——

寂静底重量正压着池水

连面皮也皱不动——

一片死静！

忽地里静灵退了，

镜子碎了，

个个都喘气了。

看！太阳底笑焰——一道金光，

滤过树缝，洒在我额上；

如今羲和替我加冕了，

我是全宇宙底王！

Retrospection

Wen Yiduo

Nine-year life at Qinghua—

When I look back—

Within miles of desert under an autumnal night,

Appears like a firefly;

The more you look at it, the brighter it gets.

All around is darkness, confusing, unfathomable, bleak.

This was spring’s end when red fades but green prospers:

Now by the lotus pond—

Under the heavy silence pressing on the water

The surface could not even make wrinkles—

Complete dead quietude!

Suddenly the spirit of silence retreated,

The mirror shattered,

All began to breathe.

Look! The sun’s smiling flames—a spear of golden light,

Filtering through the leaves,

Fell on my forehead.

Now Xihe1 has put a crown on me,

I am the king of the entire universe!

1. The charioteer of the sun.

 

（Gloria Rogers 译）

2013年12月21日 00:00

 

 

28、10本最浪漫的文学作品
 

展现真挚爱情的浪漫故事总是能俘获各个年龄段读者的心，眼看2013年情人节日益临近，在这样的时刻，我们盘点汇总了广受推荐的10本最浪漫的文学作品，与大家共享这甜蜜的精神食粮，也祝福天下有情人终成眷属!

1.《仲夏夜之梦》A Midsummer Night's Dream

威廉·莎士比亚 by William Shakespeare

Romantic play and mischief abounds in this classic comic romp.

2.《日瓦戈医生》 Doctor Zhivago

帕斯捷尔纳克 by Boris Pasternak

A physician poet is torn between two women in this epic tale set during the Russian Revolution.

3.《隐之书》Possession

贝雅特 by Byatt, A. S

In this romantic mystery, two scholars investigate the private lives of two Victorian writers

4.《巧克力情人》Like Water For Chocolate

劳拉•埃斯基韦尔 by Laura Ezequiel

A wistful Tita finds solace and passionate expression through cooking.

5.《霍乱时期的爱情》Love in the Time of Cholera

加西亚•马尔克斯 by Gabriel García Márquez

True love is patient. Spanning 50 years, this beautifully told novel is chock-full of passion andromance.

6.《艺妓回忆录》Memoirs of a Geisha

阿瑟-高顿by Arthur Golden

This captivating story set in Kyoto, Japan, chronicles a young woman's development as a geisha.

7.《长日将尽》The Remains of the Day

石黑一雄by Kazuo Ishiguro

An aging English butler reflects on a life of missed opportunities in this haunting, understated novel.

8.《时间旅行者的妻子》The Time Traveler's Wife

奥德丽·尼芬格by Audrey Niffenegger

This spellbinding story chronicles the relationship between a librarian with a rare genetic disease andhis artist wife.

9.《了不起的盖茨比》The Great Gatsby

弗.司各特.菲茨杰拉德by F. Scott Fitzgerald

Capturing the essence of the Jazz Age, this grand American classic tells a tragic story of unrequitedlove.

10.《情人》The Lover

杜拉斯by Marguerite Duras

A French teenage girl's affair with an older Chinese man is the subject of this lyrical autobiographicalnovel set in 1930s Indochina.

 

2014年1月5日 00:00

 

 

29、鲁迅：《文学和出汗》
 

上海的教授对人讲文学，以为文学当描写永久不变的人性，否则便不久长。例如英国，莎士比亚和别的一两个人所写的是永久不变的人性，所以至今流传，其余的不这样，就都消灭了云。

这真是所谓“你不说我倒是还明白，你越说我越胡涂”了。英国有许多先前的文章不流传，我想，这是总会有的，但没有想到它们的消灭，乃因为不写永久不变的人性。现在既然知道了这一层，却更不解它们既已消灭，现在的教授何从看见，却居然断定它们所写的都不是永久的人性了。

只要流传的便是好文学，只要消灭的便是坏文学；抢得天下的便是王，抢不到天下的便是贼。莫非中国式的历史论，也将沟通了中国人的文学论欤？

而且，人性是永久不变的么？

类人猿，类猿人，原人，古人，今人，未来的人，……如果生物真的会进化，人性就不能永久不变。不说类人猿，就是原人的脾气，我们大约就很难猜得着的，则我们的脾气，恐怕未来的人也未必会明白。要写永久不变的人性，实在难哪。

譬如出汗罢，我想，似乎与古有之，于今也有，将来一定暂时也还有，该可以算得较为“永久不变的人性”了。然而“弱不禁风”的小姐出的是香汗，“蠢笨如牛”的工人出的是臭汗。不知道倘要做长留世上文字，要充长留世上的文学家，是描写香汗如呢，还是描写臭汗好？这问题倘不先行解决，则在将来的文学史上的位置，委是“岌岌乎殆哉”。

听说，例如英国，那小说，先前大抵写给太太小姐们看的，其中自然的香汗多；到十九世纪后半，受了俄国文学的影响，就很有些臭汗气了。那一种的命长，现在似乎还在不可知之数。

在中国，从道士听论道，从批评家听谈文，都令人毛孔痉挛，汗不敢出。然而这也许倒是中国的“永久不变的人性”罢。

 

Literature and Perspiration

Lu Xun

杨宪益、戴乃迭 译

 

A Shanghai professor lecturing on literature states that literature should describe the eternal human qualities, otherwise it will not live. For example, in England Shakespeare and a few others wrote about the eternal human qualities, hence they are still read today; other writers failed to do this, and their work perished.

This is true a case of: “The more you explain the more confused I grow.” I am sure it is possible that many earlier English works of literature have been lost, but I never knew that they perished because they failed to describe the eternal human qualities. Now that I know this, I am at a loss to understand where this professor saw these works, since they have perished, so that he can be sure that none of them described the eternal human qualities.

What has lasted is good literature, what has perished is bad literature. If you seize a country you are king, if you fail you are a bandit. Don’t tell me the Chinese theory of history is going to be applied to the Chinese theory of literature！

And do human qualities really never change?

Man-like ape, ape-like man, primitive man, ancient man, modern man, future man..if living creatures can evolve, human qualities cannot remain unchanged. I doubt if we can guess even prehistoric men’s feelings, let alone those of apemen; and the men of the future will probably not understand us either. It is really hard to write and about eternal human qualities.

Take perspiration, for example. I believe we have always perspired, we perspire today, and we shall perspire for some time to come; so I suppose this can be counted as a comparatively “eternal human quality.” But delicate young ladies have sweet perspiration, workers who are as stupid as oxen have foul perspiration. If I want to be a writer whose name will live, and write works that will be immortal, is it better for me to describe the sweet perspiration or the foul perspiration? Until we solve this problem your position in the history of literature is “in fearful jeopardy.”

I hear that In England, for instance, most of the earliest novels were written for ladies, so naturally there was a preponderance of sweet perspiration; but towards the end of the nineteenth century they were influenced by Russian literature, so there was quite a little foul perspiration. Which kind will last it is too early to say?

In China, hearing Taoists speak about Tao or critics hold forth on literature makes your fresh creep, and no perspiration dares come. But perhaps this is the eternal human quality of the Chinese.

 

 2014年1月12日 00:00

 

 

30、夏丐尊：我之于书
 

二十年来，我的生活费中至少十分之一二是消耗在书上的(2)。我的房子里(3)比较 贵重的东西就是书。 
我一向没有对于任何问题作高深研究的野心，因之所以买的书范围较广，宗教、 艺术、文学、社会、哲学、历史、生物，各方面差不多都有一点。最多的是各国文学 名著的译本，与本国古来的诗文集，别的门类只是些概论等类的入门书而已。 
我不喜欢向别人或图书馆借书。借来的书，在我好像过不来瘾似的(4)，必要是自 己买的才满足。这也可谓是一种占有的欲望。买到了几册新书，一册一册在加盖藏书 印(5)记，我最感到快悦的是这时候。 
书籍到了我的手里，我的习惯是先看序文，次看目录。页数不多的往往立刻通读 (6)，篇幅大的，只把正文任择一二章节略加翻阅，就插在书架上。除小说外，我少有 全体读完的大部的书，只凭了购入当时的记忆，知道某册书是何种性质，其中大概有 些什么可取的材料而已。什么书在什么时候再去读再去翻，连我自己也无把握，完全 要看一个时期一个时期的兴趣。关于这事，我常自比为古时的皇帝，而把插在架上的 书籍诸列屋而居的宫女(7)。 
我虽爱买书，而对于书却不甚爱惜。读书的时候，常在书上把我认为要紧的处所 标出。线装书竟用红铅笔划粗粗的线。经我看过的书，统计统体干净的很少。 
据说，任何爱吃糖果的人，只要叫他到糖果铺中去做事，见了糖果就会生厌。自 我入书店以后，对于书的贪念也已消除了不少了，可不免要故态复萌(8)，想买这种， 想买那种。这大概因为糖果要用嘴去吃，摆存毫无意义，而书则可以买了不看，任其 只管插在架上的缘故吧。

Books and I 
Xia Mianzun

For twenty years past, books have eaten into at least 10-20 percent of my pocket. Now the only things of some value under my roof, if any, are my books. 

Since I have never entertained ambition for making a profound study of any subject, the books I have acquired cover almost everything--religion, art, literature, sociology, philosophy, history, biology, etc. Most of them are Chinese translations of literary works by famous foreign writers and anthologies of Chinese poetry and prose through the ages. The rest, often called an outline or introduction, are merely on rudiments of various subjects.

 
I never care to borrow books from other people or a library. It seems that books bought can better satisfy my bibliomania than books borrowed. You may also attribute this to some sort of desire for personal possession. Whenever I have some new acquisitions, it always gives me great pleasure and satisfaction to stamp my ex-libris on them one by one. 

As soon as a new book comes to hand, I always read the preface first and then the table of contents. If it happens to be a thin one, I often finish reading it at one sitting. Otherwise, I often browse through one or two chapters or sections before putting it onto my bookshelf. I seldom read a thick book from cover to cover unless it is a novel. By dint of the first impression it made on me at the time of buying, I have a rough idea of what a book is about and what useful materials in it are available to me. But I have little idea which book is to be read or looked over again at what time. It is completely subject to the whims of the moment. This often prompts me to liken myself and the books on my shelves respectively to an ancient emperor and his concubines housed separately in a row of adjoining rooms. 

Much as I love books, I take little care of them. In doing my reading, I often mark out what I regard as important in a book. If it is a thread-bound Chinese book, I use a writing brush to draw small circles as markings. Otherwise, I use a red pencil to draw heavy underlines. Consequently, the books I have read are rarely clean. 

It is said that those who have a great liking for candies will sicken to see them when later they happen to work in a candy store. Likewise, ever since I began to work in a bookstore, my obsession with books has been very much on the decline. Nevertheless, I still can not help slipping back into the same old rut, eager to buy this and that book. This is probably because candies are to be eaten with the mouth and not worth keeping as knick-knacks while books can be bought without being read and just left on a shelf. 
注释： 
夏丐尊（1886-1946）浙江上虞人，著名文学家、教育家、出版家。他的文学创作以散文为主，多随笔、杂感，内容积极，风格平淡朴素。此文于1933年11月发表在《中学生》杂志上。 
(1)“我之于书”译为 Books and I ，比 I and Books 符合英语习惯，读音也较顺口。 
(2)“我的生活费中至少十分之一二是消耗在书上的”译为books have eaten into at least 10-20 percent of my pocket，其中成语 to eat into 作“耗尽”或“花费”解，意同 to use up 或 to spend gradually；pocket 作“腰包”解。 
(3)“我的房子里”译为 under my roof ,意同 in my house。 
(4)“好像过不来瘾似的”中的“瘾”指“藏书癖”，故译为bibliomania，意即 desire or passion for collecting books。 
(5)“藏书印”译为 ex-libris，为专用语。 
(6)“往往立刻通读”译为 I often finish reading it at one sitting，其中at one sitting（亦作at a sitting）为成语，作“坐着一口气”或“一下子”解。 
(7)“宫女”本可译为court ladies或palace maids，但原文实际上指的是“妃子”，故译为concubines。 
(8)“故态复萌”译为slipping back into the same old rut，或relapsing into my old habit。

 

2014年1月25日 00:00