英语美文欣赏
1 Knowledge and Virtue
Knowledge is one thing, virtue is another; good sense is not conscience, refinement is not humility, nor is largeness and justness of view faith.
Philosophy, however enlightened, however profound, gives no command over the passions, no influential motives, no vivifying principles. Liberal Education makes not the Christian, not the Catholic, but the gentleman.
It is well to be a gentleman, it is well to have a cultivated intellect, a delicate taste, a candid, equitable, dispassionate mind, a noble and courteous bearing in the conduct of life—these are the connatural qualities of a large knowledge; they are the objects of a University.
I am advocating, I shall illustrate and insist upon them; but still, I repeat, they are no guarantee for sanctity or even for conscientiousness, and they may attach to the man of the world, to the profligate, to the heartless, pleasant, alas, and attractive as he shows when decked out in them.
Taken by themselves, they do but seem to be what they are not; they look like virtue at a distance, but they are detected by close observers, and in the long run; and hence it is that they are popularly accused of pretense and hypocrisy, not, I repeat, from their own fault, but because their professors and their admirers persist in taking them for what they are not, and are officious in arrogating for them a praise to which they have no claim.
Quarry the granite rock with razors, or moor the vessel with a thread of silk, then may you hope with such keen and delicate instruments as human knowledge and human reason to contend against those giants, the passion and the pride of man.
知识是一回事，美德是另一回事。好意并非良心，优雅并非谦让，广博与公正的观点也并非信仰。哲学，无论多么富有启迪和深奥莫测，都无法驾驭情感，不具备有影响力的动机，不具有导致生动活泼的原理。文科教育并不造就基督教徒抑或天主教徒，而是造就了绅士。造就一个绅士诚为美事。有教养的才智，优雅的情趣，正直、公正而冷静的头脑，高贵而彬彬有礼的举止--这些是与渊博的学识生来固有的品质, 它也是大学教育的目的。对此我提倡之，并将加以阐释和坚持。然而我要说的是，它们仍然不能确保圣洁，或甚至不能保证诚实。它们可以附庸于世故的俗人，附庸于玩世不恭的浪子。唉，当他们用它伪装起来时，就更增加了他们外表上的冷静、快活和魅力。就其本身而言，它们似乎已远非其本来面目，它们似乎一远看的美德，经久久细察方可探知。因此它们受到广泛的责难，指责其虚饰与伪善。我要强调，这绝非是因为其自身有什么过错，而是因为教授们和赞美者们一味地把它们弄得面目全非，并且还要殷勤地献上其本身并不希冀的赞颂。如若用剃刀就可以开采出花岗岩，用丝线即能系泊位船只，那么，也许你才能希望用人的知识和理性这样美妙而优雅的东西去与人类的情感与高傲那样的庞然大物进行抗争。
2．A Tribute to the Dog
The best friend a man has in the world may turn against him and become his enemy. His son or daughter that he has reared with loving care may prove ungrateful. Those who are nearest and dearest to us, those whom we trust with our happiness and our good name may become traitors to their faith.
The money that a man has, he may lose. It flies away from him, perhaps when he needs it most. A man's reputation may be sacrificed in a moment of ill-considered action. The people who are prone to fall on their knees to do us honor when success is with us, may be the first to throw the stone of malice when failure settles its cloud upon our heads.
The one absolutely unselfish friend that man can have in this selfish world, the one that never deserts him, the one that never proves ungrateful or treacherous is his dog. A man's dog stands by him in prosperity and in poverty, in health and in sickness. He will sleep on the cold ground, where the wintry winds blow and the snow drives fiercely, if only he may be near his master's side. He will kiss the hand that has no food to offer.
He will lick the wounds and sores that come in encounters with the roughness of the world. He guards the sleep of his pauper master as if he were a prince. When all other friends desert, he remains. When riches take wings, and reputation falls to pieces, he is as constant in his love as the sun in its journey through the heavens.
If fortune drives the master forth, an outcast in the world, friendless and homeless, the faithful dog asks no higher privilege than that of accompanying him, to guard him against danger, to fight against his enemies. And when the last scene of all comes, and death takes his master in its embrace and his body is laid away in the cold ground, no matter if all other friends pursue their way, there by the graveside will the noble dog be found, his head between his paws, his eyes sad, but open in alert watchfulness, faithful and true even in death.
一个人在世上最好的朋友会和他反目，成为他的敌人。他悉心养育的儿女会不忠不孝。那些和我们最亲近的人，那些我们以幸福和美名信赖的人会背信弃义。一个人拥有的金钱会失去，也许就在他最需要的时候。一个人的名誉会因瞬间的不当之举而丧失贻尽。那些当我们功成名就时跪拜向我们致敬的人也许是第一个在失败的阴云笼罩我们时对我们投石下井。在这个自私的世界里，一个人能有的最无私的，从不抛弃他，从不知恩不报，从不背信弃义的朋友是他的狗。
无论富有或贫穷，无论健康或是患病，一个人的狗总佇立在主人身旁。如果能和主人在一起，它愿意睡在冰冷的地上，任凭寒风凛冽，朔雪飘零。它愿意亲吻没有食物奉送的手；它愿意舔抚艰难人世带来的创痕。它守卫着穷主人安睡如同守卫王子。当所有的朋友离去，它留驻。当财富不翼而飞，当名誉毁之贻尽，它仍然热爱着主人，如日当空，亘古不变。如果在命运驱使下，主人被世人抛弃，众叛亲离，无家可归，忠诚的狗仅仅要求能陪伴主人，守卫他免遭危险，去和他的敌人搏斗。
当最后的时刻来临，死神拥抱着主人，他的驱体掩埋在冰冷的黄土之下，任凭所有的朋友风流云散，就在墓地旁，你 1
可以看见那高尚的狗，它的头伏在两爪之间，双眼神情悲伤，却警觉注视着，忠诚至死。
3.Address by Engels
"On the 14th of March, at a quarter to three in the afternoon, the greatest living thinker ceased to think. He had been left alone for scarcely two minutes, and when we came back we found him in his armchair, peacefully gone to sleep-but forever.
"An immeasurable loss has been sustained both by the militant proletariat of Europe and America, and by historical science, in the death of this man. The gap that has 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 the law of development of human history: the simple fact, hitherto concealed by an overgrowth of ideology, that mankind must first of all eat, drink, have shelter and clothing, before it can pursue politics, science, art, religion, etc.; that therefore the production of the immediate material means of subsistence and consequently the degree of economic development attained by a given people or during a given epoch form the foundation upon which the state institutions, the legal conceptions, art, and even the ideas on religion, of the people concerned have been evolved, and in the light of which they must, therefore, be explained, instead of vice versa, as had hitherto been the case.
"But that is not all. Marx also discovered the special law of motion governing the present-day capitalist 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 all previous investigations, of both bourgeois economists and socialist critics, had been groping in the dark.
"Two such discoveries would be enough for one lifetime. Happy the man to whom it is granted to make even one such discovery. But in every single field which Marx investigated -- and he investigated very many fields, none of them superficially -- in every field, even in that of mathematics, he made independent discoveries.
3月14日下午两点三刻，当代最伟大的思想家停止思想了。他一个人留在房间里还不到两分钟，等我们再进去的时候，他已经坐在安乐椅上静静地睡去了──永远睡去了。
这个人的逝去，对于战斗着的欧美无产阶级来说，对于历史科学来说，都是不可估量的损失。这位巨人逝去后所形成的空白，在不久的将来，我们就会感觉到。
正如达尔文发现生物界的发展规模一样，马克思发现了人类历史的发展规律，即历来为各种思想体系所重重掩盖着的一个简单事实：人们首先必须有了衣食住行，然后才能从事政治、科学、艺术、宗教等活动，所以，直接的物质的生产资料的生产，因而一个民族和一个时代的经济发展阶段，便构成为基础，人们的国家制度、法律规定、艺术乃至宗教观念便是在这个基础上发展起来的，因此也就必须从这个基础出发来加以说明，而不是像过去那样本末倒置。 不仅如此，马克思还发现了现代资本主义生产方式以及因它所产生的资产阶级社会的特殊运动规律。无论资产阶级经济学家或社会主义批评家过去所作的一切研究都只是在黑暗中摸索，而随着剩余价值的发展，这一领域就豁然开朗了。 一个人能有这样两项发现，可以说是不虚此生了。甚至只要能做出一项这样的发现，也已经是幸福的了。可是，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。这样的领域很多，而且对其中任何一个领域的研究，都不是肤浅的。
4.Relationship That Lasts
If somebody tells you, " I'll love you for ever," will you believe it?
I don't think there's any reason not to. we are ready to believe such commitment at the moment, whatever change may happen afterwards. As for the belief in an everlasting love, that's another thing.
Then you may be asked whether there is such a thing as an everlasting love. I'd answer i believe in it. But an everlasting love is not immutable.
You may unswervingly love or be loved by a person. But love will change its composition with the passage of time. It will not remain the same. In the course of your growth and as a result of your increased experience, love will become something different to you.
In the beginning you believed a fervent love for a person could last indefinitely. By and by, however," fervent" gave way to " prosaic" . Precisely because of this change it became possible for love to last. Then what was meant by an everlasting love would eventually end up in a sort of interdependence.
We used to insist on the difference between love and liking. The former seemed much more beautiful than the latter. one day, however, it turns out there's really no need to make such difference. Liking is actually a sort of love. By the same token, the everlasting interdependence is actually an everlasting love.
I wish i could believe there was somebody who would love me forever. That's, as we all know, too romantic to be true. Instead, it will more often than not be a case of lasting relationship.
假如有人对你说，我永远爱你，你是否会相信呢?
我想不到有什么理由不相信。无论将来变成怎样，那一刻，我们会愿意相信这个承诺。是否相信有永远的爱，那又是另一回事。
你也许永远爱一个人，或永远被一个人所爱。但是，爱的成分会在年月中改变。爱不是只有一样。当你成长，当你经历愈来愈多的事情，你对爱的体会也会不一样了。
从前所相信的永远，是永远炽热地爱一个人。后来的永远，也许是从炽热走到平淡。因为平淡，才可以更长久。然后，所谓永远，有一天又会变成互相依存。
2
我们曾经坚持把爱和喜欢分开。爱是比喜欢美丽许多的。终有一天，我们开始相信，不必把喜欢和爱分开。喜欢也是一种爱。正如，永远的依存，也是永远的爱。
我希望我能够相信一个人永远地爱我。可是，我们都知道，那只是过于浪漫的想法。永远的关系，反而更有可能. 5.Rush 匆匆
Swallows may have gone, but there is a time of return; willow trees may have died back, but there is a time of regreening;
peach blossoms may have fallen, but they will bloom again. Now, you the wise, tell me, why should our days leave us, never to return? - If they had been stolen by someone, who could it be? Where could he hide them? If they had made the escape themselves, then where could they stay at the moment?
I don't know how many days I have been given to spend, but I do feel my hands are getting empty. Taking stock silently, I find that more than eight thousand days have already slid away from me. Like a drop of water from the point of a needle
disappearing into the ocean, my days are dripping into the stream of time, soundless, traceless. Already sweat is starting on my forehead, and tears welling up in my eyes.
Those that have gone have gone for good, those to come keep coming; yet in between, how swift is the shift, in such a rush? When I get up in the morning, the slanting sun marks its presence in my small room in two or three oblongs. The sun has feet, look, he is treading on, lightly and furtively; and I am caught, blankly, in his revolution. Thus--the day flows away through the sink when I wash my hands, wears off in the bowl when I eat my meal, and passes away before my day-dreaming gaze as
reflect in silence. I can feel his haste now, so I reach out my hands to hold him back, but he keeps flowing past my withholding hands. In the evening, as I lie in bed, he strides over my body, glides past my feet, in his agile way. The moment I open my eyes and meet the sun again, one whole day has gone. I bury my face in my hands and heave a sigh. But the new day begins to flash past in the sigh.
What can I do, in this bustling world, with my days flying in their escape? Nothing but to hesitate, to rush. What have I been doing in that eight-thousand-day rush, apart from hesitating? Those bygone days have been dispersed as smoke by a light wind, or evaporated as mist by the morning sun. What traces have I left behind me? Have I ever left behind any gossamer traces at all? I have come to the world, stark naked; am I to go back, in a blink, in the same stark nakedness? It is not fair though: why should I have made such a trip for nothing!
You the wise, tell me, why should our days leave us, never to return?
也许燕子已经飞去,却终有归来之时;也许柳树已经枯槁,却终有再绿的一天;也许桃花已经凋零,但是它们终会再开花;现在,聪明的你,请告诉我,为什么我们的日子总会离我们远去,不再回头?如果他们被一个人藏起来了,那他会是谁?他能把日子藏在哪儿?如果如果它们逃脱了束缚,那么此时他们又在哪里?
我不知道自己曾被赐予了多少时间,可我却真真切切的感觉两手越来越空.默默的盘算着我所拥有的时光.我发觉八千多天的日子已经从我身边溜走.我的日子缓缓汇入了时间的河流,就像针尖上的一滴水消失在无垠的大海,无声无息.无影无踪.不知不觉,汗水挂上了我的前额,泪水溢满了我的眼眶.
已经远去的早已奔赴美好的前程,将要到来的继续着前行的脚步,然而,这其间的转换为何如此之快,如此行色匆匆?当我起床时,阳光斜射入在我的小屋,留下斑驳的痕迹以证明它的存在.阳光有脚丫,瞧,它正踩着轻盈的步伐偷偷前行着,而我呢,茫然看着它的轮转,就这样,在我洗手时,日子在我洗手的水槽里流走.当我吃饭时,日子在我吃饭的碗里流走,当我作白日梦深深思索时,它在我的凝望里默默离去.现在我分明感觉到了它的急速,于是我伸出手想把它拉回,但它却依然从我紧握的双手里流走.夜里,我躺在床上,它敏捷地跨过我的身体,滑过我的双脚。当我睁开双眼再次见到阳光时,一天已经过去了.我掩住了脸,深深的叹了口气.在这叹气之中,新的日子又一闪而过了.
在这个喧闹的世界里,面对时间的流逝,我能做什么?不是犹豫,就是奋起直追.而在这已经消失的八千多的日子中,除了犹豫不决,我还做过什么?这些过去的时光已经像烟雾般被一阵轻风吹散,或是像雨露般被清晨的阳光照耀到蒸发.我曾经留下了什么踪迹?我留下了任何细微的踪迹了吗?我赤裸裸来到这世界,是否转眼间也将赤裸裸地回去?不公平的是:为什么偏要白白走这一遭啊?
聪明的你,告诉我,为什么我们的日子总是离我们远去,却不再回头?
6.Night 夜
Night has fallen over the country. Through the trees rises the red moon, and the stars are scarcely seen. In the vast shadow of night the coolness and the dews descend. I sit at the open window to enjoy them; and hear only the voice of the summer wind. Like black hulks, the shadows of the great trees ride at anchor on the billowy sea of grass.
I cannot see the red and blue flowers, but I know that they are there. Far away in the meadow gleams the silver Charles. The tramp of horses' hoofs sounds from the wooden bridge. Then all is still save the continuous wind of the summer night. Sometimes I know not if it be the wind or the sound of the neighboring sea. The village clock strikes; and I feel that I am not alone.
How different it is in the city! It is late, and the crowd is gone. You step out upon the balcony, and lie in the very bosom of the cool, dewy night as if you folded her garments about you. Beneath lies the public walk with trees, like a fathomless, black gulf, into whose silent darkness the spirit plunges, and floats away with some beloved spirit clasped in its embrace.
3
The lamps are still burning up and down the long street. People go by with grotesque shadows, now foreshortened, and now lengthening away into the darkness and vanishing, while a new one springs up behind the walker, and seems to pass him revolving like the sail of a windmill. The iron gates of the park shut with a jangling clang. There are footsteps and loud voices; — a tumult; — a drunken brawl; — an alarm of fire; — then silence again. And now at length the city is asleep, and we can see the night.
The belated moon looks over the rooftops and finds no one to welcome her. The moonlight is broken. It lies here and there in the squares, and the opening of the streets — angular like blocks of white marble.
夜幕已经笼罩着乡间。一轮红月正从树林后面徐徐升起，天上几乎见不到星星。在这苍茫夜色中，寒气与露水降下来了。我坐在敞开的窗前欣赏着这夜色，耳边只听见那夏天的风声。虽然我见不到红色和蓝色的花朵，但是我知道它们在哪儿。远处的草地上，银色的查尔斯河闪闪发光。木桥那边传来了踢嗒踢嗒的马啼声。接着，万物俱寂，只留下夏夜不断的风声。有时，我丝毫辨别不出它究竟是风声，还是邻近的海涛声。村子里的时钟敲起来了，于是我觉得并不孤单。
城市的夜晚是那样的不同啊! 夜深了，人群已经散去。你走到阳台上，躺在凉爽和露水弥漫的夜幕中，仿佛你用它作为外衣裹住了你的身子。阳台下面是栽着树木的人行道，像一条深不可测的黑色的海湾，飘忽的精灵就投入了这漆黑沉静的海湾，拥抱着某个所爱的精灵随波荡漾而去。长长的街道上，街灯依然到处亮着。人们从灯下走过，托拽着各种各样奇形怪状的影子，影子时而缩短，时而伸长，最后消失在黑暗之中；同时，一个新的影子又突然出现在那个行路人的身后，这影子好似风车上的翼板一样，转到他身体的前方去了。公园的铁门当啷一声关上，耳边可以听到脚步声和响亮的说话声；一阵喧闹；一阵酒醉后的吵嚷声；一阵火灾的报警声；接着，寂静如初。于是，城市终于沉睡，我们终于能够看到夜的景色。姗姗来迟的月亮从屋顶后面探出脸来,发觉没有人在欢迎她.月光破碎,东一块,西一块,撒落在各个广场上和各条大街的开阔处---像一块块白色的大理石一样棱角分明.
7.Self-Esteem
Self-esteem is the combination of self-confidence and self-respect—the conviction that you are competent to cope with life's challenges and are worthy of happiness. Self-esteem is the way you talk to yourself about yourself. Self-esteem has two interrelated aspects; it entails a sense of personal efficacy and a sense of personal worth.It is the integrated sum of
self-confidence and self-respect. It is the conviction that one is competent to live and worthy of living.
Our self-esteem and self-image are developed by how we talk to ourselves. All of us have conscious and unconscious memories of all the times we felt bad or wrong—they are part of the unavoidable scars of childhood. This is where the critical voice gets started. Everyone has a critical inner voice. People with low self-esteem simply have a more vicious and demeaning inner voice.
Psychologists say that almost every aspect of our lives—our personal happiness, success, relationships with others,
achievement, creativity, dependencies—are dependent on our level of self-esteem. The more we have, the better we deal with things.
Positive self-esteem is important because when people experience it, they feel good and look good, they are effective and productive, and they respond to other people and themselves in healthy, positive, growing ways. People who have positive
self-esteem know that they are lovable and capable, and they care about themselves and other people. They do not have to build themselves up by tearing other people down or by patronizing less competent people.
Our background largely determines what we will become in personality and more importantly in self-esteem. Where do feelings of worthlessness come from? Many come from our families, since more than 80% of our waking hours up to the age of eighteen are spent under their direct influence. We are who we are because of where we've been. We build our own brands of
self-esteem from four ingredients: fate, the positive things life offers, the negative things life offers and our own decisions about how to respond to fate, the positives and the negatives. Neither fate nor decisions can be determined by other people in our own life. No one can change fate. We can control our thinking and therefore our decisions in life.
自尊是自信和自重的综合体，是一个人深信自己能应付生活的挑战，确信自己有资格享有幸福人生。自尊就是自己如何评价自己。
自尊包括两个相互关联的部分：它源自对个人能力和价值的认识。说到底就是自信和自重的集合体。自尊即是应对生活挑战的信心以及自身存在价值的认同。
我们的自尊和自我形象取决于对自我的评价。对于所有感觉糟糕或难受的时刻，我们每一个人，有意识的或无意识的，都会记得，这其中还包括童年生活留下的不可避免的伤痕。自我批判的声音就是从这里开始产生的。每一个人的内心都会有这个自我批评的声音，而自尊心弱的人仅仅是因为这个内心的声音更多的是一种恶性的、自我贬低的声音而已。 心理学家们认为，个人的幸福感、成功、与他人的关系、成就、创造力、依赖性，包括我们生活的所有方面都取决于我们不同程度的自尊。自尊意识越强，我们就能更好地处理事务。感受到这种积极的自尊是相当重要的，拥有积极的自尊使自己感觉良好，并给别人良好的印象，工作效率提高，更加卓有成效；并且总是以一种健康、积极和发展的态度回应自己或是别人。拥有积极的自尊的人清楚自己受人喜爱，清楚自己能力很强，他们既关心自己也关心别人。他们也不需要通过诋毁比人或对能力不如自己的人摆出一副神气活现的样子来建立自己所谓的地位。
我们的经历在很大程度上决定了本人的个性，而其中最重要的部分是自尊。那么这种无用的自我感觉是从何而来的呢？其实大多是来自我们的家庭，应为在我们18岁之前，我们清醒着的时间80%以上都在家中度过，置身于家庭的直接影 4
响之下。我们的出生决定了我们将会成为哪一种人。我们独有的自尊由两个不同的方面形成：命运，包括生活中遇到的机遇和挫折；以及我们决定如何应对命运，当然也包括机遇和挫折。在我们生活中，其他人既不能控制我们的命运，也不能改变我们的决定。没有人可以改变命运。但是在我们的一生中，我们能控制我们的思想从而控制自己的决定。
8.The Props to Help Man Endure1
I feel that this award was not made to me as a man, but to my work -- a life's work in the agony and sweat of the human spirit, not for glory and least of all for profit, but to create out of the materials of the human spirit something which did not exist before. So this award is only mine in trust. It will not be difficult to find a dedication for the money part of it commensurate with the purpose and significance of its origin. But I would like to do the same with the acclaim too, by using this moment as a pinnacle from which I might be listened to by the young men and women already dedicated to the same anguish and travail, among whom is already that one who will some day stand here where I am standing.
Our tragedy today is a general and universal physical fear so long sustained by now that we can even bear it. There are no longer problems of the spirit. There is only the question: When will I be blown up? Because of this, the young man or woman writing today has forgotten the problems of the human heart in conflict with itself which alone can make good writing because only that is worth writing about, worth the agony and the sweat.
He must learn them again. He must teach himself that the basest of all things is to be afraid; and, teaching himself that, forget it forever, leaving no room in his workshop for anything but the old verities and truths of the heart, the old universal truths lacking which any story is ephemeral and doomed -- love and honor and pity and pride and compassion and sacrifice.
我认为这个奖项不是授给我个人而是授给我的工作---------一项艰辛而痛苦的毕生投入的人类精神的工作,既不为名也不土利,而是要从人类的精神原材料中创造一些前所未有的东西。因此这个奖项我只是代为保管。要该奖项的款项按照最初的目的和意义并不难。但我更欢迎这样做，利用这一时机，把它作为一个顶点，向听我话的有志于此的年轻人发出号召，他们中必定有人会站在我今天的位置。
我们的悲剧在于长期与来我们一直承受着肉体上的恐惧，不再有任何精神方面的问题。有的只是一个问题，我什么时候会被炸的粉身碎骨？因此，如今年轻人的作品已经忘记了处于矛盾冲突中的人类心灵问题，而这本身就能够创造出好作品，因为这值得去写，值得为此辛劳。
人们一定要了解这些，一定要叫自己认识到最可鄙莫过于害怕，一定告戒自己永远不要忘记，工作中除了心灵的正直诚实不要给任何东西留有空间，过去的那些正直诚实的普遍品质包括爱情、荣誉、怜悯、尊严、同情和牺牲，缺乏了它们任何作品都是短暂的和注定要失败的。
9. The Props to Help Man Endure2
Until he does so, he labors under a curse. He writes not of love but of lust, of defeats in which nobody loses anything of value, of victories without hope and, worst of all, without pity or compassion. His griefs grieve on no universal bones, leaving no scars. He writes not of the heart but of the glands.
Until he relearns these things, he will write as though he stood among and watched the end of man. I decline to accept the end of man. It is easy enough to say that man is immortal simply because he will endure: that when the last ding-dong of doom has clanged and faded from the last worthless rock hanging tideless in the last red and dying evening, that even then there will still be one more sound: that of his puny inexhaustible voice, still talking. I refuse to accept this. I believe that man will not merely endure: he will prevail. He is immortal, not because he alone among creatures has an inexhaustible voice, but because he has a soul, a spirit capable of compassion and sacrifice and endurance.
The poet's, the writer's, duty is to write about these things. It is his privilege to help man endure by lifting his heart, by
reminding him of the courage and honor and hope and pride and compassion and pity and sacrifice which have been the glory of his past. The poet's voice need not merely be the record of man, it can be one of the props, the pillars to help him endure and prevail.
把情欲而不是把爱情当作写作题材，把失败当作写作题材，描写的是没有任何人损失任何价值东西的微不足到的失败，把胜利当作题材时，描写的是没有任何希望的胜利，而最糟糕的是没有怜悯和同情。悲伤不是刻骨铭心的，而是清淡描写。写的不是心灵而是分泌腺体的器官。
在人们从新了解这些之前，他们的写作态度就像无可奈何看着世界的末日到来。我拒绝接受世界末日的观点。不是简单地说人类能够持续就说人类是永恒的；当命运的最后钟声敲响，当傍晚的最后一抹红色从平静无浪的礁石退去，甚至不在有其他声音，人类的无尽的不倦声音还在争鸣，我不认输。我认为人类不仅会延续还会胜利。他是永生的，不是因为只有他在万物生灵中拥有不倦的声音，而在于他有灵魂，能够同情、牺牲和忍受的灵魂。
诗人和作家的职责就是歌颂这些。通过提升人类的心灵，提醒他们牢记勇敢、荣誉、希望、尊严和同情这些昔日的光荣，来帮助人类生存下去，这是作家的荣幸。诗人的声音不仅是人类的简单记录，而且还是能够帮助人类持续和获胜的支柱之一。
10．Two Ways of Thinking of History
There are two ways of thinking of history. There is, first, history regarded as a way of look?ing at other things, really the temporal aspect of anything, from the universe to this nib with which I am writing. Everything has its history. There is the
history of the universe, if only we knew it－and we know something of it, if we do not know much. Nor is the contrast so great, when you come to think of it, between the universe and this pen-nib. A mere pen-nib has quite a considerable history. There is, 5
to begin with, what has been written with it, and that might be something quite important. After all it was probably only one quill-pen or a couple that wrote Hamlet. Whatever has been written with the pen-nib is part of its history. In addition to that there is the history of its manufacture: this particular nib is a 'Relief' nib, No. 314, made by R. Esterbrook and Co. in England, who supply the Midland Bank with pen-nibs, from whom I got it—a gift, I may say, but behind this nib there is the whole
process of manufacture. In fact a pen nib implies of universe, and the history of it implies its history. We may regard this way of looking at it—history as the time-aspect of all things: a pen-nib, the universe, the fiddled before me as I write, as a relative conception of history. There is, secondly, what we mat call a substantive conception of history, what we usually mean by it, history proper as a subject of study in itself.
历史的思考方式有两种。其一，历史作为审视其它事物是一种，其实仅为所有事物暂时的面貌，从整个宇宙到有正在书写的笔端。每一样事物都有它的历史。宇宙也有它的历史，要是我们知道的话──虽然我们所知有限，总算知道一些；仔细想一下，宇宙和这笔端，其间的差异也不是那么大。但即使仅是这笔端也有一段历史。首先，透过它便有写出来的东西，而这些可能相当重要。毕竟莎剧（哈姆莱特）也只靠一支鹅毛笔或二支便完成了。通过笔端所写出来的变成了它自身的历史。此外，还有制造过程的历史：我这支笔尖其实是英国艾斯塔布禒克（Esterbrook）厂牌３１４号凸版型产品，专门供应米特兰银行用品，我是从那儿取得的───或许应该说是银行的赠品。在这笔尖的北后有一连串的制造过程……。故此，这笔尖蕴含了一个宇宙，而它的历史也蕴含了它自身的历史。
我们可以把这种审视的方式看作──历史就是所有事务的时间之面貌：一支笔尖、宇宙、眼前我写作的领域……作为历史的相对观念。
其二，则为我们称作实质观念的历史，就是我们通常所说的，历史本身作为一个研究的科目。temporal：当时的, 暂时的, 现世的
Although spiritual leader of millions of people, the Pope has no temporal power.
教宗虽然是亿万人的精神领袖，但没有丝毫的世俗权力。
11。Suppose Someone Gave You a Pen
Suppose someone gave you a pen — a sealed, solid-colored pen. You couldn’t see how much ink it had. It might run dry after the first few tentative words or last just long enough to create a masterpiece (or several) that would last forever and make a difference in the scheme of things. You don’t know before you begin. Under the rules of the game, you really never know. You have to take a chance!
Actually, no rule of the game states you must do anything. Instead of picking up and using the pen, you could leave it on a shelf or in a drawer where it will dry up, unused. But if you do decide to use it, what would you do with it? How would you play the game? Would you plan and plan before you ever wrote a word? Would your plans be so extensive that you never even got to the writing? Or would you take the pen in hand, plunge right in and just do it, struggling to keep up with the twists and turns of the torrents of words that take you where they take you? Would you write cautiously and carefully, as if the pen might run dry the next moment, or would you pretend or believe (or pretend to believe) that the pen will write forever and proceed
accordingly?
And of what would you write: Of love? Hate? Fun? Misery? Life? Death? Nothing? Everything? Would you write to please just yourself? Or others? Or yourself by writing for others? Would your strokes be tremblingly timid or brilliantly bold? Fancy with a flourish or plain? Would you even write? Once you have the pen, no rule says you have to write. Would you sketch? Scribble? Doodle or draw? Would you stay in or on the lines, or see no lines at all, even if they were there? Or are they?
There's a lot to think about here, isn't there?
Now, suppose someone gave you a life...
假如有人送你一支笔，一支不可拆卸的单色钢笔。
看不出里面究竟有多少墨水。或许在你试探性地写上几个字后它就会枯干，或许足够用来创作一部影响深远的不朽巨著(或是几部)。而这些，在动笔前，都是无法得知的。 在这个游戏规则下，你真的永远不会预知结果。你只能去碰运气！
事实上，这个游戏里没有规则指定你必须要做什幺。相反，你甚至可以根本不去动用这支笔，把它扔在书架上或是抽屉里让它的墨水干枯。 但是，如果你决定要用它的话，那么你会用它来做什幺呢？你将怎幺来进行这个游戏呢？你会不写一个字，老是计划来计划去吗？你会不会由于计划过于宏大而来不及动笔呢？或者你只是手里拿着笔，一头扎进去写，不停地写，艰难地随着文字汹涌的浪涛而随波逐流？ 你会小心谨慎的写字，好象这支笔在下一个时刻就可能会干枯；还是装做或相信这支笔能够永远写下去而信手写来呢？
你又会用笔写下些什么呢：爱？恨？喜？悲？生？死？虚无？万物？你写作只是为了愉己？还是为了悦人？抑或是借替人书写而愉己？你的落笔会是颤抖胆怯的，还是鲜明果敢的？你的想象会是丰富的还是贫乏的？甚或你根本没有落笔？这是因为，你拿到笔以后，没有哪条规则说你必须写作。也许你要画素描，乱写一气？信笔涂鸦？画画？你会保持写在线内还是线上，还是根本看不到线，即使有线在那里？嗯，真的有线吗？
这里面有许多东西值得考虑，不是吗？
现在，假如有人给予你一支生命的笔……
12．How to Be Ture to Yourself
6
My grandparents believed you were either honest or you weren't. There was no in between. They had a simple motto hanging on their living-room wall: "Life is like a field of newly fallen snow; where I choose to walk every step will show." They didn't have to talk about it – they demonstrated the motto by the way they lived.
They understood instinctively that integrity means having a personal standard of morality and ethics that does not sell out to expediency and that is not relative to the situation at hand. Integrity is an inner standard for judging your behavior.
Unfortunately, integrity is in short supply today – and getting scarcer. But it is the real bottom line in every area of society. And it is something we must demand of ourselves.
A good test for this value is to look at what I call the Integrity Triad, which consists of three key principles:
1.Stand firmly for your convictions in the face of personal pressure. There's a story told about a surgical nurse's first day on the medical team at a well-known hospital. She was responsible for ensuring that all instruments and materials were accounted for during an abdominal operation. The nurse said to the surgeon, "You've only remove 11 sponges, and we sued 12. We need to find the last one. "
"I removed them all," the doctor declared. "We'll close now."
"You can't do that, sir," objected the rookie nurse. "Think of the patient." Smiling, the surgeon lifted his foot and showed the nurse the 12th sponge.
"You'll do just fine in this or any other hospital," he told her. When you know you're right, you can't back down.
2.Always give others credit that is rightfully theirs. Don't be afraid of those who might have a better idea or who might even be smarter than you are.
David Ogilvy, founder of the advertising firm Ogilvy & Mather, made this point clear of his newly appointed office head by sending each a Russian nesting doll with five progressively smaller figures inside. His message was contained in the smallest doll:
"If each of us hires people who are smaller than we are, we shall become a company of dwarfs. But if each of us hires people who are bigger than we are, Ogilvy & Mather will become a company of giants." And that is precisely that the company became – one of the largest and most respected advertising organizations in the world.
3.Be honest and open about who you really are. People who lack genuine core values rely on external factors – their looks or status – in order to feel good about themselves. Inevitably they will do everything they can to preserve this fa?ade, but they will do every little to develop their inner value and personal growth.
So be yourself. Don't engage in a personal cover-up of areas that are unpleasing in your life. When it's tough, do it tough. In other words, face reality and be adult in your responses to life's challenges.
我的祖父母认为, 人要么诚实, 要么不诚实. 不可能居于两者之间. 他们在起居室的墙上挂着一幅简短的箴言: ―生活就像刚被白雪覆盖的原野, 无论走到哪儿, 都会出现我的脚印.‖ 他们从不在口头上做文章----而是身体力行去实践这句箴言.
他们本能地懂得, 诚实意味着有个人道德标准, 既不见利忘义, 也不趋炎附势. 诚实是评判举止的内在标准. 遗憾的是, 当今社会越练越缺少诚信, 而它却是社会每一个领域的真正底线, 也是我们对自己的必须要求.
检验这种价值, 要依据我所谓的‖诚实三和弦‖, 它包括三个主要原则:
面对个人压力, 要坚定信念. 有这样一个故事: 在一个著名的医院, 一个外科护士第一天到医疗组上班. 在一个腹部手术中, 她负责对所有的器材进行清点时, 对外科医生说: ―您只取出11块纱布, 可我们用了12块, 必须找到最后一块. ―我都取出来了,‖ 医生断言, ―现在要缝合刀口了.‖
―您不能这样, 先生,‖ 新来的护士抗议道, ―得想想病人,‖ 外科医生抬起脚, 笑着给护士看第12块纱布.
他告诉护士: ―不论你是在这所医院还是其他地方, 都会干得很好的.‖ 当你确定自己正确时, 就不能退缩.
经常赞扬那些值得肯定的人. 不要惧怕那些比你更有见解, 更机智的人.
戴维.奥格尔维是奥格尔维和马瑟广告公司的创始人, 他给每一个新上任的部门经理送一个俄罗斯式套娃, 里面有一次变小的5个娃娃. 最小的一个里面有他的留言, 清晰地告诉他们:
―如果我们雇用的每个人都比我们矮小, 我们就会成为侏儒公司. 但是, 反过来, 如果雇用的人都很高大, 奥格尔维和马瑟将成为巨人公司.‖ 正是这样, 这个公司后来成为世界上最达最有声望的广告公司.
真诚, 坦率地展现真我风采. 只有缺乏核心价值观的人才会依靠外界因素----他们的外貌或地位 ---- 使自我感觉良好. 不可避免地, 他们会掩饰内心, 不去培养自己的核心价值, 也不注重自我成长.
所以, 要做你自己. 不要掩饰生活中不尽人意的方方面面, 要坚强地面对生活中的困难时刻. 换言之, 面对现实, 要成熟地应对生活中的种种挑战.
13．Of Studies
Studies serve for delight, for ornament, and for ability. Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgment, and disposition of business. For expert men can execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affairs, come best, from those that are learned. To spend too much time in studies is sloth; to use them too much for ornament, is affectation; to make judgment wholly by their rules, is the humor of a scholar. They perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need proyning, by study; and studies themselves, do give forth directions too much at large, except they be bounded in by experience. Crafty men contemn studies, simple men admire them, and wise men use them; for they teach not their own use; 7
but that is a wisdom without them, and above them, won by observation. Read not to contradict and confute; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider. Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention. Some books also may be read by deputy, and extracts made of them bothers; but that would be only in the less important arguments, and the meaner sort of books, else distilled books are like common distilled waters, flashy things.
Reading make a full man; conference a ready man; and writing an exact man. And therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit: and if he read little, he had need have much cunning, to seem to know, that he doth not. Histories make men wise; poets witty; the mathematics subtitle; natural philosophy deep; moral grave; logic and rhetoric able to contend.
读书足以怡情，足以博彩，足以长才。其怡情也，最见于独处幽居之时；其傅彩也，最见于高谈阔论之中；其长才也，最见于处世判事之际。练达之士虽能分别处理细事或一一判别枝节，然纵观统筹、全局策划，则舍好学深思者莫属。读书费时过多易惰，文采藻饰太盛则矫，全凭条文断事乃学究故态。读书补天然之不足，经验又补读书之不足，盖天生才干犹如自然花草，读书然后知如何修剪移接；而书中所示，如不以经验范之，则又大而无当。有一技之长者鄙读书，无知者羡读书，唯明智之士用读书，然书并不以用处告人，用书之智不在书中，而在书外，全凭观察得之。读书时不可存心诘难作者，不可尽信书上所言，亦不可只为寻章摘句，而应推敲细思。书有可浅尝者，有可吞食者，少数则须咀嚼消化。换言之，有只须读其部分者，有只须大体涉猎者，少数则须全读，读时须全神贯注，孜孜不倦。书亦可请人代读，取其所作摘要，但只限题材较次或价值不高者，否则书经提炼犹如水经蒸馏、淡而无味矣。
读书使人充实，讨论使人机智，笔记使人准确。因此不常作笔记者须记忆特强，不常讨论者须天生聪颖，不常读书者须欺世有术，始能无知而显有知。读史使人明智，读诗使人灵秀，数学使人周密，科学使人深刻，伦理学使人庄重，逻辑修辞之学使人善辩.
8