優(yōu)美的雙語散文十六篇

            　2,、Man Is Here For The Sake of Other Men
            　　
            　　Albert Einstein
            　　
            　　Strange is our situation here upon earth. Each of us comes for a
            short visit, not knowing why, yet sometimes seeming to divine a
            purpose.
            　　
            　　From the standpoint of daily life, however,there is one thing we
            do know that man is here for the sake of other men --- above all for
            those upon whose smile and well-being our own happiness depends, and
            also for the countless unknown souls with whose fate we are
            connected by a bond of sympathy. Many times a day I realize how much
            my own outer and inner life is built upon the labors of my fellow
            men, both living and dead, and how earnestly I must exert myself in
            order to give in return as much as I have received. My peace of mind
            is often troubled by the depressing sense that I have borrowed too
            heavily from the work of other men.
            　　
             To ponder interminably over the reason for one’s own existence or
            the meaning of life in general seems to me, from an objective point
            of view, to be sheer folly. And yet everyone holds certain ideals by
            which he guides his aspiration and his judgment. The ideals which
            have always shone before me and filled me with the joy of living are
            goodness, beauty, and truth. To make a goal of comfort and happiness
            has never appealed to me; a system of ethics built on this basis
            would be sufficient only for a herd of cattle.
            　　
            　　―――――――――――
            　　
           人是為了別人而活著
            　　
            　　阿爾伯特.愛因斯坦
            　　
    我們在這個世界上的處境是奇怪的：每個人,，都是來做一次短暫的訪問，不知道是為了什么,。不過有時似乎也會覺察到有某種目的,。
            　　
    但是從平日的生活來看，有一件事情我們是很清楚的：我們是為別人而活,，最重要的是為了這些人活：他們的笑容和幸福構(gòu)成了我們快樂的源泉,。同時，我們活著還 為了另外無數(shù)個不相識的生命,，憐憫之心,，將我們同他們的命運(yùn)聯(lián)系起來,。每天，很多次,，我都會意識到我的肉體生活和精神生活很大程度上是建立在那些活著的,， 和死去的人們的工作之上的，意識到我必須誠摯地,、竭盡全力地努力去回報我所得到的東西,。我經(jīng)常心緒不寧，感覺自己從別人的工作里承襲了太多,，這種感覺讓我 惴惴不安,。
            　　
    總體上在我看來，從客觀的角度,，沒完沒了地思考自己為什么會存在,，或者是生命有什么意義，是非常愚蠢的行為,。不過,，每個人都有一些理想，來指引著自己的抱 負(fù)和辨別是非,。始終在我面前閃耀著光芒,，并且讓我充滿活著的喜悅的理想，是善,、美和真理,。對我來說，以舒適和享樂為目標(biāo)的生活從來沒有吸引力,?！∫赃@些目 標(biāo)為基礎(chǔ)建立起來的一套倫理觀點(diǎn)只能滿足一群牲畜的需要。
            　　
            　　―――――――――――
            　　
    阿爾伯特.愛因斯坦（1879-1955）,美國籍猶太人,，20世紀(jì)最偉大的科學(xué)家,。1921年獲諾貝爾物理學(xué)獎。他一生崇尚科學(xué)與民主,，追求真理和光明,，畢生致力于國際和平事業(yè)。

            　3,、Work and Pleasure
            　　
            　　Winston Churchill
            　　
            To be really happy and really safe, one ought to have at least two
            or three hobbies, and they must all be real. It is no use starting
            late in life to say:“I will take an interest in this or that.”Such
            an attempt only aggravates the strain of mental effort. A man may
            acquire great knowledge of topics unconnected with his daily work,
            and yet hardly get any benefit or relief. It is no use doing what
            you like; you have got to like what you do. Broadly speaking, human
            beings may be divided into three classes: those who are toiled to
            death, those who are worried to death, and those who are bored to
            death. It is no use offering the manual labourer, tired out with a
            hard week’s sweat and effort, the chance of playing a game of
            football or baseball on Saturday afternoon. It is no use inviting
            the politician or the professional or business man, who has been
            working or worrying about serious things for six days, to work or
            worry about trifling things at the weekend.
            　　
             It may also be said that rational, industrious useful human beings
            are divided into two classes: first, those whose work is work and
            whose pleasure is pleasure; and secondly, those whose work and
            pleasure are one. Of these the former are the majority. They have
            their compensations. The long hours in the office or the factory
            bring with them as their reward, not only the means of sustenance,
            but a keen appetite for pleasure even in its simplest and most
            modest forms. But Fortune’s favoured children belong to the second
            class. Their life is a natural harmony. For them the working hours
            are never long enough. Each day is a holiday, and ordinary holidays
            when they come are grudged as enforced interruptions in an absorbing
            vocation. Yet to both classes the need of an alternative outlook, of
            a change of atmosphere, of a diversion of effort, is essential.
            Indeed, it may well be that those whose work is their pleasure are
            those who most need the means of banishing it at intervals from
            their minds.
            　　
            　　―――――――――――
            　　
            工作和娛樂
            　　
            　　溫斯頓.丘吉爾
            　　
    要想獲得真正的快樂與安寧,，一個人應(yīng)該有至少兩三種愛好，而且必須是真正的愛好,。到晚年才說“我對什么什么有興趣”是沒用的，這只會徒然增添精神負(fù)擔(dān),。一 個人可以在自己工作之外的領(lǐng)域獲得淵博的知識,，不過他可能幾乎得不到什么好處或是消遣,。做你喜歡的事是沒用的，你必須喜歡你所做的事,?？偟膩碚f，人可以分 為三種：勞累而死的,、憂慮而死的,、和煩惱而死的。對于那些體力勞動者來說,，經(jīng)歷了一周精疲力竭的體力勞作,，周六下午讓他們?nèi)ヌ咦闱蚧蛘叽虬羟蚴菦]有意義 的。而對那些政治家,、專業(yè)人士或者商人來說,，他們已經(jīng)為嚴(yán)肅的事情操勞或煩惱六天了，周末再讓他們?yōu)楝嵤聞谏褚彩菦]有意義的,。
            　　
    也可以說,，那些理性的、勤勉的,、有價值的人們可分為兩類,，一類，他們的工作就是工作,，娛樂就是娛樂,；而另一類，他們的工作即娛樂,。大多數(shù)人屬于前者,，他們 得到了相應(yīng)的補(bǔ)償。長時間在辦公室或工廠里的工作,，回報給他們的不僅是維持了生計,，還有一種強(qiáng)烈的對娛樂的需求，哪怕是最簡單的,、最樸實的娛樂,。不過，命 運(yùn)的寵兒則屬于后者,。他們的生活很自然和諧,。對他們來說，工作時間永遠(yuǎn)不嫌長,。每天都是假日,，而當(dāng)正常的假日來臨時，他們總是埋怨自己所全身心投入的休假 被強(qiáng)行中斷了,。不過,，有些事情對兩類人是同樣至關(guān)重要的,，那就是轉(zhuǎn)換一下視角、改變一下氛圍,、將精力轉(zhuǎn)移到別的事情上,。確實，對那些工作即是娛樂的人來 說,，最需要隔一段時間就用某種方式把工作從腦子里面趕出去,。
            　　
            　　―――――――――――
            　　
    溫斯頓.丘吉爾（1874-1965）, 英國政治家、作家,。二戰(zhàn)中曾兩任英國首相,，為二戰(zhàn)勝利立下汗馬功勞。他在文學(xué)上也有很深的造詣,，1953年獲諾貝爾文學(xué)獎,。
      

            　4、An Illusion
            　　
            　　William S. Maugham
            　　
            　　It is an illusion that youth is happy, an illusion of those who
            have lost it; but the young know they are wretched, for they are
            full of the truthless ideals which have been instilled into them,
            and each time they come in contact with the real they are bruised
            and wounded. It looks as if they were victims of a conspiracy; for
            the books they read, ideal by the necessity of selection, and the
            conversation of their elders, who look back upon the past through a
            rosy haze of forgetfulness, prepare them for an unreal life.
            　　
            　　They must discover for themselves that all they have read and all
            they have been told are lies, lies, lies; and each discovery is
            another nail drivens into the body on the cross of life. The strange
            thing is that each one who has gone through that bitter
            disillusionment add to it in his turn,, unconsciously, by the power
            within him which is stronger than himself.
            　　
            　　―――――――――――
            　　
            　一種錯覺
            　　
            　　威廉. S. 毛姆
            　　
    認(rèn)為青春是快樂的,，這是一種錯覺,，是那些失去了青春的人的一種錯覺。年輕人知道,，自己是不幸的,，他們腦子里充斥了被灌輸?shù)牟磺袑嶋H的想法，每次與現(xiàn)實接觸 時,，都會碰的頭破血流,。似乎，他們是某種陰謀的犧牲者：那些他們所讀過的精挑細(xì)選的書,，那些長輩們談起的因遺忘而蒙上玫瑰色薄霧的往事,，都為年輕人提供了 一種不真實的生活。
            　　
    他們必須自己發(fā)現(xiàn),，所有他們讀到的,、聽到的東西，都是謊言,、謊言,、謊言。每一次的這樣的發(fā)現(xiàn),，都像是另一根釘子釘入他們的身體,，那被束縛在生活的十字架上 的身體?？墒瞧婀值氖?，每個曾經(jīng)被這種錯覺折磨過的人，輪到他們時，有一種不可控制的力量,，讓他們不自覺地為別人增添這種錯覺,。
            　　
            　　―――――――――――
            　　
    威廉. S. 毛姆（1874-1965）,英國著名小說家,、劇作家,、散文家。原先攻讀醫(yī)學(xué),，后轉(zhuǎn)而致力寫作,。他的文章常常在譏諷中潛藏著對人性的憐憫與同情。

              5,、The Wholeness of Life
            　　
            　　Anonymous
            　　
            　Once a circle missed a wedge. The circle wanted to be whole, so it
            went around looking for its missing piece. But because it was
            incomplete and therefore could roll only very slowly, it admired the
            flowers along the way. It chatted with worms. It enjoyed the
            sunshine. It found lots of different pieces, but none of them fit.
            So it left them all by the side of the road and kept on searching.
            Then one day the circle found a piece that fit perfectly. It was so
            happy. Now it could be whole, with nothing missing. It incorporated
            the missing piece into itself and began to roll. Now that it was a
            perfect circle, it could roll very fast, too fast to notice flowers
            or talk to the worms. When it realized how different the world
            seemed when it rolled so quickly, it stopped, left its found piece
            by the side of the road and rolled slowly away.
            　　
            　　The lesson of the story, I suggested, was that in some strange
            sense we are more whole when we are missing something. The man who
            has everything is in some ways a poor man. He will never know what
            it feels like to yearn, to hope, to nourish his soul with the dream
            of something better. He will never know the experience of having
            someone who loves him give him something he has always wanted or
            never had.
            　　
            　There is a wholeness about the person who has come to terms with
            his limitations, who has been brave enough to let go of his
            unrealistic dreams and not feel like a failure for doing so. There
            is a wholeness about the man or woman who has learned that he or she
            is strong enough to go through a tragedy and survive, she can lose
            someone and still feel like a complete person.
            　　
             Life is not a trap set for us by God so that he can condemn us for
            failing. Life is not a spelling bee, where no matter how many words
            you’ve gotten right, you’re disqualified if you make one mistake.
            Life is more like a baseball season, where even the best team loses
            one third of its games and even the worst team has its days of
            brilliance. Our goal is to win more games than we lose. When we
            accept that imperfection is part of being human, and when we can
            continue rolling through life and appreciate it, we will have
            achieved a wholeness that others can only aspire to. That, I
            believe, is what God asks of us --- not “Be perfect”, not “Don’t
            even make a mistake”, but “Be whole”.
            　　
            　If we are brave enough to love, strong enough to forgive, generous
            enough to rejoice in another’s happiness, and wise enough to know
            there is enough love to go around for us all, then we can achieve a
            fulfillment that no other living creature will ever know.
            　　
            　　―――――――――――
            　　
           人生的完整
            　　
            　　佚名
            　　
    從前有個圓圈,，它丟失了一小段。它想變得完整,，于是它到處尋找它所丟失的那部分,。由于不完整，它只能滾的非常慢,。在路上,，它羨慕過花兒，它與蟲子聊過天,， 它享受了陽光的照耀,。它遇到過很多不同的小段，可是沒有一個適合它,。所以它把它們丟在路邊,，繼續(xù)尋找。有一天,，圓圈找到了可以與它完美結(jié)合的一小段,，它非 常高興。它現(xiàn)在終于完整了,，不缺任何東西了,。它把丟失的那段裝到自己身上，然后滾了起來,。它現(xiàn)在是個完整的圓圈了,，它可以滾的很快，,，快到忽視了花兒,，快 到?jīng)]有時間和蟲子們說話。當(dāng)它意識到由于它滾的太快,，世界變得如此的不同時,，它便停了下來，把找到的那段卸下丟在路邊，慢慢地滾走了,。
            　　
    我想這個故事告訴我們,，從某種奇怪的意義上說，當(dāng)我們?nèi)鄙偈裁礀|西時,，我們反而是更完整的,。一個擁有一切的人在某些方面也是個窮人，他永遠(yuǎn)不會知道什么是 渴望,、什么是期待,；永遠(yuǎn)不知道用渴求更美好的東西來充實他的靈魂。他永遠(yuǎn)不會知道一個愛他人送給他一樣他所夢寐以求的東西時是怎樣的一種感覺,。
            　　
    人生的完整性,，在于接受自己的缺陷，勇敢地丟棄不切實際的幻想,，并且不覺得這樣做是失敗的,；人生的完整性，在于知道自己足夠強(qiáng)大,，可以承受人生的苦難,，可以在失去一個人時仍然覺得自己是完整的。
            　　
    生活并不是上帝為了譴責(zé)我們的缺陷而設(shè)下的陷阱,。人生也不是一場拼字比賽,，無論你拼出了多少單詞，只要拼錯了一個你就前功盡棄了,。人生更像一個棒球賽季,， 最好的球隊也會丟掉三分之一的比賽，而最差的球隊也有輝煌的勝利,。我們的目標(biāo)是讓打贏的比賽比輸?shù)舻谋荣惗?。?dāng)我們接受了“不完整性”是人生的一部分時， 當(dāng)我們在人生之路上不斷前進(jìn)并且欣賞生命之美時,，我們就獲得了別人只能渴望的完整的人生,。我相信這就是上帝對我們的期望：不求“完美”，也不求“從來不犯 錯誤”,，而是追求人生的“完整”,。
            　　
    如果我們有足夠的勇氣去愛，足夠強(qiáng)大的力量去原諒別人,，足夠的寬容因別人的快樂而快樂,，并有足夠的智慧去認(rèn)識到我們身邊充滿著愛，我們就會得到其它生命所得不到的一種滿足感,。
      

            　6,、The Two Roads
            　　
            　　John Ruskin
            　　
             It was New Year’s Night. An aged man was standing at a window. He
            raised his mournful eyes towards the deep blue sky, where the stars
            were floating like white lilies on the surface of a clear calm lake.
            Then he cast them on the earth, where few more hopeless people than
            himself now moved towards their certain goal --- the tomb. He had
            already passed sixty of the stages leading to it, and he had brought
            from his journey nothing but errors and remorse. Now his health was
            poor, his mind vacant, his heart sorrowful, and his old age short of
            comforts.
            　　
            　　The days of his youth appeared like dreams before him, and he
            recalled the serious moment when his father placed him at the
            entrance of the two roads --- one leading to a peaceful, sunny
            place, covered with flowers, fruits and resounding with soft, sweet
            songs; the other leading to a deep, dark cave, which was endless,
            where poison flowed instead of water and where devils and poisonous
            snakes hissed and crawled.
            　　
             He looked towards the sky and cried painfully, “O youth, return! O
            my father, place me once more at the entrance to life, and I’ll
            choose the better way!” But both his father and the days of his
            youth had passed away.
            　　
            　　He saw the lights flowing away in the darkness. These were the
            days of his wasted life; he saw a star fall down from the sky and
            disappeared, and this was the symbol of himself. His remorse, which
            was like a sharp arrow, struck deeply into his heart. Then he
            remembered his friends in his childhood, who entered on life
            together with him. But they had made their way to success and were
            now honoured and happy on this New Year’s Night.
            　　
            　　The clock in the high church tower struck and the sound made him
            remember his parents’ early love for him. They had taught him and
            prayed to God for his good. But he chose the wrong way. With shame
            and grief he dared no longer look towards that heaven where his
            father lived. His darkened eyes were full of tears, and with a
            despairing effort, he burst out a cry: “ Come back, my early days!
            Come back!”
            　　
            　　And his youth did return, for all this was only a dream which he
            had on New Year’s Night. He was still young though his faults were
            real; he had not yet entered the deep, dark cave, and he was still
            free to walk on the road which leads to the peaceful and sunny land.
            　　
            　　Those who still linger on the entrance of life, hesitating to
            choose the bright road, remember that when years are passed and your
            feet stumble on the dark mountains, you will cry bitterly, but in
            vain: “O youth, return! Oh give me back my early days!”
            　　
            　　―――――――――――
            　　
            兩條道路
            　　
            　　約翰.羅斯金
            　　
    那是一個除夕之夜，一位老人站在窗前。他悲傷地望著天空,，望著深藍(lán)色的天空,，繁星像百合花一樣漂浮在清澈平靜的天空之湖里。他望著地面,，卻沒有幾個像他這 樣絕望的,，奔向唯一的終點(diǎn)――墳?zāi)沟娜恕Ｔ谕ㄍK點(diǎn)的旅途中,，他已經(jīng)走過了六十個驛站,，收獲的卻只有過失和悔恨。如今他的健康不佳,，精神空虛，內(nèi)心痛 苦,，晚年的生活并不舒適,。
            　　
    年輕的時光像夢一樣在浮現(xiàn)在眼前，他回想起那個關(guān)鍵的時刻,，父親把他帶到人生的岔路口,，有兩條路擺在他面前：一條通往一個寧靜的、陽光燦爛的地方,，那里滿 是花果,，柔和甜美的歌手回響在空中；另一條卻通往一個黑暗無底的洞穴,，那里流淌的不是清水,，而是毒汁，那里惡魔肆虐,，毒蛇橫行,。
            　　
    他仰望著天空，痛苦地哭喊道：“啊,，青春,，回來吧！啊,，父親,，重新把我?guī)У缴钠瘘c(diǎn)吧，我會選擇另一條更好的路,！”可是,，他的父親連同青春，都已經(jīng)離開他了,。
            　　
    他看到黑暗中點(diǎn)點(diǎn)光亮被吞沒,，那些是他虛度的日子；他看見一顆星星從天上墜落，消失了,，那他的象征,。悔恨,，像一把鋒利的劍,，深深刺入他的心臟。他想起那些 童年時的伙伴,，那些同他一起踏上生命的旅途的人們,，如今都是成功的、受人尊重的,。此刻,，他們都沉浸在除夕的幸福中。
            　　
    教堂高塔上的鐘聲敲響了,，這讓他想起了小時父母的愛,，那些諄諄教誨，那些他們?yōu)樗男腋Ｋ龅亩\告,?？墒撬x擇了一條錯誤的路。羞愧和悲傷使他不敢再奢望父親所居住的天堂,。他昏暗的眼睛飽含了淚水,，他絕望地奮力哭喊：“回來吧，我逝去的歲月,！回來?。?#8221;
            　　
    不過這次他的青春真的回來了,。因為所有這一切只不過是除夕夜他做的一場夢而已,。他仍然年輕，盡管確實犯過錯誤,，不過仍然沒有進(jìn)入那黑暗的洞穴,，他仍然可以選擇那條通往安寧和光明的道路。
            　　
    正在人生路口徘徊,，猶豫著是否選擇光明之路的年輕人?。≌堄涀?，當(dāng)時光已逝,，你的雙腳在黑暗的山間舉步維艱、跌跌撞撞的時候,，你會痛苦地呼喊：“啊,，青春,！回來！啊,，把我逝去的日子還給我吧,！”可是，那一切都是沒用的,！
            　　
            　　―――――――――――
            　　
    約翰.羅斯金（1819-1900）,，維多利亞時期英國著名的作家和評論家。他父親是位富商,，經(jīng)常帶他到歐洲各地旅游,，他從小就對建筑、藝術(shù)非常感興趣,， 對美懷有強(qiáng)烈熱望,。他的主要作品有《現(xiàn)代畫家》、《威尼斯的石頭》等,。在本文中他向人們揭示了選擇正確人生道路的重要性和迫切性,，引人深思。
      

            　7,、Napoleon Bonaparte to Marie Josephine
            　　
            　　Napoleon Bonaparte
            　　
            　　Dear Marie,
            　　
            　　I have your letter, my adorable love. It has filled my heart with
            joy…since I left you I have been sad all the time.
            　　
            　　My only happiness is near you. I go over endlessly in my thought
            our kisses, your tears, your delicious jealousy. The charm of my
            wonderful Josephine kindles a living, blazing fire in my heart and
            senses. When shall I be able to pass every minute near you, with
            nothing to do but to love you and nothing to think of but the
            pleasure of telling you of it and giving you proof of it? I loved
            you some time ago; since then I feel that I love you a thousand
            times better. Ever since I have known you I adore you more every
            day. That proves how wrong is that saying of La Bruyere “Love comes
            all of a sudden.” Ah, let me see some of your faults: be less
            beautiful, less graceful, less tender, less good. But never be
            jealous and never shed tears. Your tears send me out of my mind ---
            they set my very blood on fire. Believe me that it is utterly
            impossible for me to have a single thought that is not yours, a
            single fancy that is not Submissive to your will. Rest well. Restore
            your health. Come back to me and then at any rate before we die we
            ought to be able to say: “We were happy for so very many days!”
            Millions of kisses even to your dog.
            　　
            　　―――――――――――
            　　
            　拿破侖.波拿巴致瑪莉.約瑟芬
            　　
            　　拿破侖.波拿巴
            　　
親愛的瑪莉，
            　　
    我收到你的信了,，我可愛的寶貝,。你的信讓我的心充滿了快樂……自從和你分開后，我就一直悶悶不樂,。
            　　
    我唯一的快樂就是陪在你身邊,。我腦子里不停地回想著我們的吻、你的淚,、以及那甜蜜的醋意,。我美妙的約瑟芬的魅力在我心中點(diǎn)燃了一團(tuán)熊熊的火。我何時才能每 時每刻都伴在你的身邊,，除了愛你什么都不做,、除了告訴你和向你證明我有多愛你之外什么不想呢？不久之前我愛過你,，自那以后,，我感到我對你的愛增加了一千 倍。自從我們相識以來,，我一天比一天更加愛慕你,。這證明了那句拉.布魯耶爾所說的“愛總是突如其來”是多么錯誤。啊,，讓我來看看你的一些美中不足吧,，但愿 你能少幾分優(yōu)雅,、少幾分美麗，少幾分溫柔,，少幾分善良,，但是堅決不要嫉妒，堅決不要掉眼淚,。你的淚水會讓我我神志不清――會點(diǎn)燃我的血,。請相信我，如果我 有一個念頭不是你的,，有哪個意愿不是順從你的,，這是根本不可能的事情。好好休息,，養(yǎng)精蓄銳,。回到我身邊,，那時我想不管怎樣,，我們在離開人世時都可以說： “我們曾經(jīng)有過很多幸福的日子！”給你幾百萬個吻,，也吻你的愛犬,。
            　　
            　　―――――――――――
            　　
     拿破侖.波拿巴（1769-1821）,法國政治家、軍事家,。法蘭西第一帝國和百日王朝的皇帝,。曾率軍征服了幾乎整個歐洲。

           8,、For a Declaration of War against Japan
            　　
            　　Franklin Roosevelt
            　　
            　　Mr. Vice President, Mr. Speaker, members of the Senate and the
            House of Representative,
            　　
            　　Yesterday, December 7, 1941 --- a date which will live in infamy
            --- United States of America, was suddenly and deliberately attacked
            by naval and air forces of the Empire of Japan.
            　　
            　　The United States was at peace with that nation, and, at the
            solicitation of Japan, was still in conversation with its government
            and its Emperor looking toward the maintenance of peace in the
            Pacific.
            　　
            　　Indeed, one hour after Japanese air squadrons had commenced
            bombing in the American island of Oahu, the Japanese Ambassador to
            the Unites States and his colleague delivered to our Secretary of
            State a formal reply to a recent American message. And while this
            reply stated that it seemed useless to continue the existing
            diplomatic negotiations, it contained no threat or hint of war or of
            armed attack.
            　　
            　　It will be recorded that distance of Hawaii from Japan makes it
            obvious that the attack was deliberately planned many days or even
            weeks ago. During the intervening time the Japanese Government has
            deliberately sought to deceive the United States by false statements
            and expressions of hope for continued peace.
            　　
            　　The attack yesterday on the Hawaiian Islands has caused severe
            damage to American naval and military forces. I regret to tell you
            that very many American lives have been lost. In addition, American
            ships have been reported torpedoed on the high seas between San
            Francisco and Honolulu.
            　　
            　　Yesterday, the Japanese government also launched an attack against
            Malaya.
            　　
            　　Last night, Japanese forces attacked Hong Kong.
            　　
            　　Last night, Japanese forces attacked Guam.
            　　
            　　Last night, Japanese forces attacked the Philippine Islands.
            　　
            　　Last night, Japanese forces attacked Wake Island.
            　　
            　　And this morning, the Japanese attacked Midway Island.
            　　
            　　Japan has therefore undertaken a surprise offensive extending
            throughout the Pacific area. The facts of yesterday and today speak
            for themselves. The people of the United States have already formed
            their opinions and well understand the implications to the very life
            and safety of our nation.
            　　
            　　As Commander-in-chief of the Army and Navy, I have directed that
            all measures be taken for our defense. But always, let our whole
            nation remember the character of the onslaught against us.
            　　
            　　No matter how long it may take us to overcome this premeditated
            invasion, the American people in their righteous might will win
            through to absolute victory.
            　　
            　　I believe that I interpret the will of Congress and of the people
            when I assert that we will not only defend ourselves to the
            uttermost, but will make it very certain that this form of treachery
            shall never endanger us.
            　　
            　　Hostilities exist, there is no blinking the fact that our people,
            our territory, and our interest are in grave danger.
            　　
            　　With confidence in our armed forces, with the unbounding
            determination of our people, we will gain the inevitable triumph, so
            help us God.
            　　
            　　I ask that the Congress declare that since the unprovoked and
            dastardly attack by Japan on Sunday, December 7, 1941, a state of
            war has existed between the United States and the Japanese Empire.
            　　
            　　――――――――――――――――――――――
    1941年12月7日,，珍珠港受到日本偷襲，羅斯福于1941年12月8日在國會發(fā)表本篇演說,，美國國會當(dāng)天通過了向日本宣戰(zhàn)的決定,。
            　　――――――――――――――――――――――
            　　
          要求對日本宣戰(zhàn)
            　　
            　　富蘭克林.羅斯福
            　　
副總統(tǒng)先生，議長先生,，各位參議員和眾議員們：
            　　
    昨天,，1941年12月7日，將永遠(yuǎn)是一個恥辱的日子——美利堅合眾國遭到了日本帝國?？哲姴筷犘钜獾耐蝗灰u擊,。
            　　
    美國過去與這個國家處于和平狀態(tài)，并且在日本的請求下,，仍然同該國政府和天皇進(jìn)行對話,，以期維持太平洋地區(qū)的和平。
            　　
    事實上,，就在日本空軍中隊開始轟炸美國的瓦湖島一小時后,，日本駐美國大使和他的同事還向我國國務(wù)卿提交了對最近一份我國致日本書的正式復(fù)函,。雖然該復(fù)函聲稱看起來繼續(xù)目前的外交談判已毫無必要，卻未包含任何有關(guān)戰(zhàn)爭或武裝襲擊的威脅或暗示,。
            　　
    應(yīng)該記錄在案的是,，日本與夏威夷之間的距離足以表明這場戰(zhàn)爭在很多天甚至幾個星期前就開始蓄意謀劃了。而在此期間,，日本政府故意用希望繼續(xù)維持和平這樣虛假的申明和表態(tài)來欺騙美國,。
            　　
    昨天日本對夏威夷群島的襲擊使美國海軍和陸軍軍力遭受了嚴(yán)重的損失，我很遺憾地告訴諸位,，戰(zhàn)爭奪去了很多美國人的生命,。另外,，據(jù)報告,，在舊金山和檀香山之間的公海上的美國船只也遭到了魚雷襲擊,。
            　　
    昨天,，日本對馬來半島發(fā)動了襲擊。
    昨晚,，日本軍隊襲擊了香港,。
    昨晚,，日本軍隊襲擊了關(guān)島,。
    昨晚,，日本軍隊襲擊了菲律賓群島。
    昨晚,，日本軍隊襲擊了威克島,。
    今天早晨，日本襲擊了中途島,。
            　　
    由此可見日本在太平洋區(qū)域已經(jīng)開始了令人震驚的全面侵略擴(kuò)張。昨天和今天的事實都已經(jīng)證明了這點(diǎn),。美國人民對此已經(jīng)有了自己的看法,，并且很清楚這對我們民族的安全和存亡意味著什么。
            　　
    作為海軍和陸軍總司令,，我已經(jīng)下令采取一切手段來進(jìn)行防衛(wèi),。同時，請我們整個民族都牢記這場針對我們的侵犯,。
            　　
    無論我們要花多長時間才能擊潰這次有預(yù)謀的入侵,，美國人民都終將憑借正義的力量獲得絕對的勝利。
            　　
    我堅信,，我們不僅會最大程度地保衛(wèi)我們自己,，我們也會確保以后像此類背信棄義的行為永遠(yuǎn)不會再對我們構(gòu)成威脅。我相信我說的這些話可以代表國會和人民的意愿,。
            　　
    戰(zhàn)爭已經(jīng)發(fā)生,，我們不能無視這個事實：我們的人民,，我們領(lǐng)土，我們的利益都處于極度危險的境地,。
            　　
    我們信賴我們的軍隊,，我們有無比堅決的信念，勝利必定屬于我們,。愿上帝賜福于我們,。
            　　
    鑒于日本在1941年12月7日對我國進(jìn)行的無端的和卑鄙的襲擊，我要求國會宣布美國和日本已處于交戰(zhàn)狀態(tài),。

9,、The Choice of Companion
            　　
            　　Anonymous
            　　
            　　A good companion is better than a fortune, for a fortune cannot
            purchase those elements of character which make companionship a
            blessing. The best companion is one who is wiser and better than
            ourselves, for we are inspired by his wisdom and virtue to nobler
            deeds. Greater wisdom and goodness than we possess lifts us higher
            mentally and morally.
            　　
            　　“A man is known by the companion he keeps.” It is always true.
            Companionship of a high order is powerful to develop character.
            Character makes character in the associations of life faster than
            anything else. Purity begets purity, like begets like; and this fact
            makes the choice of companion in early life more important even than
            that of teachers and guardians
            　　
            　　It is true that we cannot always choose all of our companions,
            some are thrust upon us by business or the social relations of life,
            we do not choose them, we do not enjoy them; and yet, we have to
            associate with them more or less. The experience is not altogether
            without compensation, if there be principle enough in us to bear the
            strain. Still, in the main, choice of companions can be made, and
            must be made. It is not best or necessary for a young person to
            associate with “Tom, Dick, and Harry” without forethought or
            purpose. Some fixed rules about the company he or she keeps must be
            observed. The subject should be uttermost in the thoughts, and
            canvassed often
            　　
            　　Companionship is education, good or not; it develops manhood or
            womanhood, high or low; it lifts soul upward or drags it downward;
            it minister to virtue or vice. There is no half way work about its
            influence. If it ennobles, it does grandly, if it demoralizes, it
            doest it devilishly. It saves or destroys lustily. Nothing in the
            world is surer than this. Sow virtue, and the harvest will be
            virtue, Sow vice, and the harvest will be vice. Good companionships
            help us to sow virtue; evil companionships help us to sow vice.
            　　
            　　―――――――――――
            　　
          擇友
            　　
            　　佚名
       &nbs;    　　
    一個好友勝過一筆財富。人性中有一些品質(zhì)會讓友誼變成一種幸福的事,，而金錢買不到這些品質(zhì),。最好的朋友是那些比我們更睿智和更出色的人，他們的智慧和美德 會激發(fā)我們?nèi)プ龈呱械氖虑?。他們有著比我們更多的智慧和更高尚的情操,，可以在精神上和道德上將我們帶入一個新的境界。
            　　
            　　
    “觀其友而知其人”,，這句話總是對的,。高層次的交往會有力地塑造一個人的性情。在交往中,，品性對品性的影響勝過其它任何因素,。純潔的品格會培養(yǎng)純潔的品格，愛好會引發(fā)相同的愛好,。這些表明,，在年少時，選擇朋友甚至比選擇老師和監(jiān)護(hù)人還要重要,。
            　　
    不可否認(rèn),，有些朋友總是我們不能選擇的。有些是工作和社會關(guān)系強(qiáng)加于我們的,。我們沒有選擇他們,，也不喜歡他們，可是我們不得不或多或少地與他們交往,。不 過,，只要我們心中有足夠的原則來承擔(dān)壓力，與他們交往也并非毫無益處,。在大多數(shù)情況下,，我們還是可以選擇朋友的，而且,，必須選擇,。一個年輕人毫無前瞻性,， 也無目的性地隨意與張三李四交往，是不好的,，也是沒必要的,。他必須遵守一些確定的交友原則，應(yīng)當(dāng)把它們擺在心中最高的位置,，并經(jīng)常加以審視,。
            　　
    無論是有益的還是有害的友誼，都是一種教導(dǎo),。它可以培育或是高貴,，或是卑微的品格；它可以使靈魂升華,，也可以使之墮落,；它可以滋生美德，也可以催生邪惡,； 它的影響沒有折中之道：如果它讓人高尚,，就會用一種無比高貴的方式，如果讓人墮落,，也會用一種無比邪惡的方式,。它可以有力地拯救一個人，也可以輕易地毀掉 一個人,。播種美德,，就會收獲美德；播種邪惡,，就會收獲邪惡,，這是非常確定的，而有益的友誼幫我們播種美德,，有害的友誼則支使我們?nèi)鱿滦皭旱姆N子,。
     

            10,、YOUTH
            　　
            　　by Samuel Ullman
            　　
            　　Youth is not a time of life; it is a state of mind;
            　　it is not a matter of rosy cheeks, red lips and supple knees;
            　　it is a matter of the will, a quality of the imagination, a vigor
            of the emotions;
            　　it is the freshness of the deep springs of life.
            　　Youth means a tempera-mental predominance of courage over
            timidity, of the appetite for adventure over the love of ease. This
            often exists in a man of 60 more than a boy of 20.
            　　 Nobody grows old merely by a number of years. We grow old by
            deserting our ideals.
            　Years may wrinkle the skin, but to give up enthusiasm wrinkles the
            soul. Worry, fear, self-distrust bows the heart and turns the spring
            back to dust. Whether 60 or 16, there is in every human being’s
            heart the lure of wonder, the unfailing childlike appetite of what’s
            next and the joy of the game of living.
            　　In the center of your heart and my heart there is a wireless
            station:
            　　 so long as it receives messages of beauty, hope, cheer, courage
            and power from men and from the Infinite, so long are you young.
            　　When the aerials are down, and your spirit is covered with snows
            of cynicism and the ice of pessimism, then you are grown old, even
            at 20, but as long as your aerials are up, to catch waves of
            optimism, there is hope you may die young at 80.
            　　
           青春
            　　
            　　塞繆爾·厄爾曼
            　　
    青春不是年華，而是心境,；
    青春不是桃面,、丹唇、柔膝,，而是深沉的意志,，恢宏的想象，炙熱的戀情,；
    青春是生命的深泉在涌流,。青春氣貫長虹,，勇銳蓋過怯弱，進(jìn)取壓倒茍安,。如此銳氣,，二十后生而有之，六旬男子則更多見,。
    年歲有加,，并非垂老，理想丟棄,，方墮暮年,。歲月悠悠，衰微只及肌膚,；熱忱拋卻,，頹廢必致靈魂。憂煩,，惶恐,，喪失自信，定使心靈扭曲,，意氣如灰,。
            　　
    無論年屆花甲，擬或二八芳齡,，心中皆有生命之歡樂,，奇跡之誘惑，孩童般天真久盛不衰,。人人心中皆有一臺天線,，只要你從天上人間接受美好、希望,、歡樂,、勇氣和力量的信號，你就青春永駐,，風(fēng)華常存,。
    一旦天線下降，銳氣便被冰雪覆蓋,，玩世不恭,、自暴自棄油然而生，即使年方二十,，實已垂垂老矣,；然則只要樹起天線，捕捉樂觀信號，你就有望在八十高齡告別塵寰時仍覺年輕,。

             11,、Ignorance Make One Happy
            　　
            　　Robert Lynd
            　　
            　　The average man who uses a telephone could not explain how a
            telephone works. He takes for granted the telephone, the railway
            train, the linotype, the airplane, as our grandfathers took for
            granted the miracles of the gospels. He neither question nor
            understand them. It is as though each of us investigated and made
            his own a tiny circle of facts. Knowledge outside the day’s work is
            regarded by most men as a gewgaw. Still we are constantly in
            reaction against our ignorance. We rouse ourselves at intervals and
            speculate. We revel in speculations about anything at all --- about
         nbsp;  life after death or about such questions as that which is said to
            have puzzled Aristotle, “Why sneezing from noon to midnight was
            good, but from night to noon unlucky?” One of the greatest joys
            known to man is to take such a flight into ignorance in search of
            the knowledge. The great pleasure of ignorance is, after all, the
            pleasure of asking questions. The man who has lost this pleasure or
            exchanged it for the pleasure of dogma, which is the pleasure of
            answering, is already beginning to stiffen. One envies so
            inquisitive a man as Jewell, who sat down to the study of physiology
            in his sixties. Most of us have lost the sense of our ignorance long
            before that age. We even become vain of our squirrel’s hoard of
            knowledge and regard increasing age itself as a school of
            omniscience. We forget that Socrates was famed for wisdom not
            because he was omniscient but because he realized at the age of
            seventy that he still knew nothing.
            　　
            　　――――――――――――――――――――――
    羅伯特.林德（1879-1949）,英國近代散文名家，生于愛爾蘭,，曾任倫敦《新聞報》文學(xué)編輯,，工作之余著作頗豐，在散文創(chuàng)作方面有較高成就,。
            　　――――――――――――――――――――――
            　　
           無知常樂
            　　
            　　羅伯特.林德
            　　
    一般用電話的人都不懂電話是怎樣工作的,，他們總是把電話、鐵路,、排字機(jī),、飛機(jī)等看成是自然而然的東西，就像我們的祖先覺得福音書里的奇事都是很自然的一 樣,。他們不懂,，也不問。似乎我們每個人都只鉆研,、弄懂很小范圍內(nèi)的一些事情,。大多數(shù)人都認(rèn)為日常生活之外的知識是花里胡哨的東西。然而,，我們也在不停地抗 拒著我們的無知,。有時，我們會振奮起來,，進(jìn)行思考,。我們會信手拈來一個問題，然后沉浸在思考中――如死后的生活,，或者其它問題,，比如一個據(jù)說曾經(jīng)困擾亞里 士多德的問題：“為什么從中午到午夜打噴嚏是好運(yùn)氣，而從午夜到中午打噴嚏代表壞運(yùn)氣,？”在尋找知識的過程中陷入無知,，是人類的一大樂事。無知的快樂,，說 到底，是提問題的快樂,。一個已經(jīng)不會提問的人,，一個用教條的答案回答問題并以此為樂的人，他的頭腦已經(jīng)開始僵化了,。我們很羨慕裘伊，他在六十多歲的時候居 然開始做下來學(xué)習(xí)生理學(xué)，而大多數(shù)人在遠(yuǎn)未達(dá)到這個年齡就已經(jīng)不知道什么是無知了,。我們甚至?xí)槲覀兊囊稽c(diǎn)淺薄的知識而沾沾自喜,，甚至覺得，流逝的時光本 身就會自然地給我們所有的知識,。我們忘了,，蘇格拉底之所以流芳百世，不是因為他什么都懂,，而是他發(fā)現(xiàn)在他七十歲的時候,，仍然什么都不懂。
      

            　12,、Appeal to American
            　　
            　　Mohandas Karamchand Gandhi
            　　
            　　In my opinion, the Indian struggle for freedom bears its
            consequence not only upon India and England but upon the whole
            world. It contains one-fifth of the human race. It represents one of
            the most ancient civilizations. It has traditions handed down from
            tens of thousands of years, some of which, to the astonishment of
            the world, remain intact. No doubt the ravages of time have affected
            the purity of that civilization as they have that of many other
            cultures and institutions.
            　　
            　　If India is to revive the glory of her ancient past, she can only
            do so when she attains her freedom. The reason for the struggle
            having drawn the attention of the world I know does not lie in the
            fact that we Indians are fighting for our liberty, but in the fact
            the means adopted by us for attaining that liberty are unique and,
            as far as history shows us, have not been adopted by any other
            people of whom we have any record.
            　　
            　　The means adopted are not violence, not bloodshed, not diplomacy
            as one understands it nowadays, but they are purely and simply truth
            and non-violence. No wonder that the attention of the world is
            directed toward this attempt to lead a successful bloodless
            revolution. Hitherto, nations have fought in the manner of the
            brute. They have wreaked vengeance upon those whom they have
            considered to be their enemies.
            　　
            　　We find in searching national anthems adopted by great nations
            that they contain imprecations upon the so-called enemy. They have
            vowed destruction and have not hesitated to take the name of God and
            seek divine assistance for the destruction of the enemy. We in India
            have endeavored to reverse the procss. We feel that the law that
            governs brute creation is not the law that should guide the human
            race. That law is inconsistent with human dignity.
            　　
            　　I, personally, would wait, if need be, for ages rather than seek
            to attain the freedom of my country through bloody means. I feel in
            the innermost of my heart, after a political extending, over an
            unbroken period of, close upon thirty-five years, that the world is
            sick unto death of blood spilling. The world is seeking a way out,
            and I flatter myself with the belief that perhaps it will be the
            privilege of the ancient land of India to show the way out to the
            hungering world.
            　　
            　　―――――――――――――――――――――――――――――――――
    甘地（1869－1948）,，印度民族運(yùn)動領(lǐng)袖。畢業(yè)于英國倫敦大學(xué),。1893年在南非進(jìn)行反種族歧視斗爭,，多次被捕。第一次世界大戰(zhàn)后返回印度,，倡導(dǎo)對 英國殖民政府“非暴力不合作運(yùn)動”,，曾兩度出任國民大黨主席，主張印度教徒和伊斯蘭教徒團(tuán)結(jié),，反對歧視婦女和賤民,。二戰(zhàn)后反對英國對印度和巴基斯坦分治， 被一名狂熱的印度教徒槍殺,。畢生為印度的獨(dú)立而斗爭,，獲得了人們的廣泛尊敬，被尊稱為“圣雄”,。
    此篇文章是他1931年受英國BBC電臺之邀所發(fā)表的演說,。
            　　―――――――――――――――――――――――――――――――――
            　　
      向美國呼吁
            　　
            　　[印度] 莫罕達(dá)斯.卡拉姆紀(jì)德.甘地
            　　
    在我看來，印度為爭取自由的斗爭不僅影響到印度和英國,，而且影響了整個世界,。她有著世界五分之一的人口，她代表了最古老的文明之一,。她擁有流傳了數(shù)萬年的 傳統(tǒng),，并讓世界感到驚奇的是，其中一些至今依然是完好無損的,。當(dāng)然,，和其它文明和傳統(tǒng)一樣，印度文明的純凈也遭到了時光的侵蝕,。
            　　
    如果印度想恢復(fù)她古老的榮譽(yù)的話,，只有當(dāng)她獲得自由了才能做到。我知道，世人的目光被這場印度人爭取自由的斗爭所吸引,，不在于我們爭取自由這件事,，而在于我們?yōu)闋幦∽杂伤扇〉莫?dú)特方式。從歷史來看,，并無記載有民族曾經(jīng)采取過這種方式,。
            　　
    我們采取的方式不是暴力，不是流血,，不是大家現(xiàn)在所熟知的手段,，而是完全的、簡單的理智和非暴力,，所以并不奇怪世界的目光會被這種旨在一場無流血犧牲的成功革命的嘗試所吸引,。而迄今為止，人們?nèi)匀灰砸靶U動物的方式進(jìn)行斗爭,，對他們所認(rèn)定的敵人實行報復(fù)懲罰,。
            　　
    翻開一些大國的國歌，我們都會發(fā)現(xiàn)有詛咒所謂敵人的內(nèi)容,。他們發(fā)誓要消滅敵人,，也毫不遲疑地以上帝的名義，并乞求神靈的幫助來消滅他們的敵人,。而我們在印度的人努力使用相反的方法,。我們覺得支配野蠻動物界的法則并不應(yīng)該支配人類，因為那違背了人類的高貴本質(zhì),。
            　　
    如果需要的話,，我自己情愿等待很多年，而不是用流血犧牲的手段來使我的國家獲得自由,。35年連續(xù)不斷的政治生涯使我從內(nèi)心深處由衷感受到,，人類已對血肉橫飛深惡痛絕，人類需要一種新的方式,，我自以為,，古老的印度大陸或許擁有為饑渴的人類展現(xiàn)這種新方式的優(yōu)先權(quán)。
      

            13,、The Road of Life
            　　
            　　William.S.Maugham
            　　
            　　The lives of most men are determined by their environment. They
            accept the circumstances amid which fate has thrown them not only
            with resignation but even with good will. They are like streetcars
            running contentedly on their rails and they despise the sprightly
            flitter that dashes in and out of the traffic and speeds so jauntily
            across the open country. I respect them; they are good citizens,
            good husbands, and good fathers, and of course somebody has to pay
            the taxes; but I do not find them exciting. I am fascinated by the
            men, few enough in all conscience, who take life in their own hands
            and seem to mould it to their own liking. It maybe that we have no
            such thing as free will, but at all events, we have the illusion of
            it. At a cross-road it does seem to us that we might go either to
            the right or the left and, the choice once made, it is difficult to
            see that the whole course of the world’s history obliged us to take
            the turning we did.
            　　
            　　―――――――――――――――――
            　　
           生活之路
            　　
            　　威廉.S.毛姆
            　　
    大多數(shù)人的生活都是由他們所處的環(huán)境決定,。他們順從地甚至樂意地接受命運(yùn)把他們所扔進(jìn)的環(huán)境。他們就像電車一樣滿足地行駛于他們的軌道上,，并且瞧不起那些 在敏捷地出沒車水馬龍中,，快樂地奔馳于曠野上的車子。我尊重他們,，他們是好公民,、好丈夫和好父親,，當(dāng)然總得要有人來交稅。但是,，他們并沒有令人興奮的地 方,。我被另外一些人深深吸引，他們將命運(yùn)掌握在自己手中,，并且似乎把它改造成他們所喜歡的樣子，這樣的人是很少的,。而或許我們并沒有所謂的自由意志,，但不 管怎樣我們總有那樣的幻覺。在一個十字路口前,，似乎我們可以走這條路也可以走那一條路,，不過一旦做出選擇，我們很難意識到其實是整個世界歷史進(jìn)程迫使我們 選擇那個方向的,。
            　　
            　　――――――――――――――――
    威廉.S.毛姆（1874－1965）,，英國著名小說家、劇作家,、散文家,。

            14、Expressing One’s Individuality
            　　
            　　Arnold Bennett
            　　
             A most curious and useful thing to realize is that one never knows
            the impression one is creating on other people. One may often guess
            pretty accurately whether it is good, bad, or indifferent --- some
            people render it unnecessary for one to guess, they practically
            inform one --- but that is not what I mean. I mean much more than
            that. I mean that one has one’s self no mental picture corresponding
            to the mental picture which one’s personality leaves in the minds of
            one’s friends. Has it ever struck you that there is a mysterious
            individual going around, walking the streets, calling at houses for
            tea, chatting, laughing, grumbling, arguing, and that all your
            friends know him --- without saying more than a chance, cautious
            word to you; and that that person is you? Supposing that you came
            into a drawing-room where you were having tea, do you think you
            would recognize yourself as an individuality? I think not. You would
            be apt to say to yourself as guests do when disturbed in
          drawing-rooms by other guests: “Who’s this chap? Seems rather queer. 
          I hope he won’t be a bore.” And your first telling would be slightly
            hostile. Why, even when you meet yourself in an unsuspected mirror
            in the very clothes that you have put on that very day and that you
            know by heart, you are almost always shocked by the realization that
            you are you. And now and then, when you have gone to the glass to
            arrange your hair in the full sobriety of early morning, have you
            not looked on an absolute stranger, and has not that stranger piqued
            your curiosity? And if it is thus with precise external details of
            form, colour, and movement, what may it not be with the vague
            complex effect of the mental and moral individuality?
            　　
            　　A man honestly tries to make a good impression. What is the
            result? The result merely is that his friends, in the privacy of
            their minds, set him down as a man who tries to make a good
            impression. If much depends on the result of a single interview, or
            a couple of interviews, a man may conceivably force another to
            accept an impression of himself which he would like to convey. But
            if the receiver of the impression is to have time at his disposal,
            then the giver of the impression may just as well sit down and put
            his hands in his pockets, for nothing that he can do will modify or
            influence in any way the impression that he will ultimately give.
            The real impress is, in the end, given unconsciously, not
            consciously; and further, it is received unconsciously, not
            consciously. It depends partly on both persons. And it is immutably
            fixed beforehand. There can be no final deception…
            　　
            　　――――――――――――――――
           自我的展現(xiàn)
            　　
            　　阿諾德.本涅特
            　　
    一個人永遠(yuǎn)也不知道他給別人留有什么樣的印象,，明白這點(diǎn)是有益的,，也是讓人覺得奇怪的。一個人很容易準(zhǔn)確猜出這種印象是好的,、壞的,，還是不好不壞的，因為 有些人讓你不用去猜,，他們幾乎直接就告訴你了,。但那不是我要說的，我要說的不止這些,。我要說的是,，一個人對他在別人腦子里留有的印象毫無所知。你曾想過這 樣的事嗎：有個神秘的人,，到處閑逛,，走在大街上，去茶館喝茶,，和人聊天,，談笑風(fēng)生，發(fā)牢騷,，與人爭辯,，你所有的朋友都認(rèn)識他,，都與他很熟，而且對他是什么 樣的人早下了定論,，但除了一兩次謹(jǐn)慎的只言片語外,，他們從未對你提過他，但這個人就是你,？假如“你”走進(jìn)一個休息室,，你正在里面喝茶，你會認(rèn)出那個人是 “你”嗎,？我想不會,。你或許會對自己說，正如休息室里被人打擾的客人一樣：
   “這個家伙是誰,？挺讓人不舒服的,，希望他不要討人嫌。”你的第一反應(yīng)會是帶有點(diǎn)敵意,。甚至當(dāng)你自己在一面突然撞見的鏡子里看到自己穿著那件你非常熟悉的衣 服,，從而你意識到那就是你自己時，你為何總會為這種念頭而感到幾乎震驚呢,？時常,，在清晨很清醒的時候，你在鏡子前梳頭,，你是否看到了一個完全陌生的人,，而 且對他很好奇呢？如果說諸如形象,、顏色,、動作這些精確的外觀細(xì)節(jié)都會讓你感到這樣，更不用說像精神,、道德這樣不易把握的,、復(fù)雜的個性特征所形成的印象呢？
            　　
    一個人極力試圖給別人留下好印象,，結(jié)果如何呢,？結(jié)果僅僅是，他的朋友們在內(nèi)心里會把他看作是一個努力給別人留有好印象的人罷了,。如果僅僅是一次或幾次會 面,，一個人也許可以使別人信服地接受他所期望展現(xiàn)出來的印象，可是如果接受者可以隨意安排他的時間來認(rèn)識這個人的話,，那么印象制造者最好還是坐下來,，什么 事情都不做，因為他無論如何都無法改變或影響他所最終給別人的印,。真實的印象,，最終不是刻意地而是無意地做出的,。此外，它也不是刻意地而是無意地被接收 的,，它取決于雙方,。而且是事先就已經(jīng)確定了的，是沒辦法欺騙到底的……
            　　
            　　――――――――――――
    阿諾德.本涅特（1867-1931）, 本世紀(jì)初期英國著名小說家,、散文家,。他的文風(fēng)受法國自然主義風(fēng)格影響較深，行文冷靜客觀,。

              15,、Shall We Choose Death?
            　　
            　　Bertrand Russell
            　　
            　　I am speaking not as a Briton, not as a European, not as a member
            of a western democracy, but as a human being, a member of the
            species Man, whose continued existence is in doubt. The world is
            full of conflicts: Jews and Arabs; Indians and Pakistanis; White men
            and Negroes in Africa; and, overshadowing all minor conflicts, the
            titanic struggle between communism and anticommunism.
            　　
            　　Almost everybody who is politically conscious has strong feelings
            about one or more of these issues; but I want you, if you can, to
            set aside such feelings for the moment and consider yourself only as
            a member of a biological species which has had a remarkable history
            and whose disappearance none of us can desire. I shall try to say no
            single word which should appeal to one group rather than to another.
            All, equally, are in peril, and if the peril is understood, there is
            hope that they may collectively avert it. We have to learn to think
            in a new way. We have to learn to ask ourselves not what steps can
            be taken to give military victory to whatever group we prefer, for
            there no longer are such steps. The question we have to ask
            ourselves is: What steps can be taken to prevent a military contest
            of which the issues must be disastrous to all sides?
            　　
            　　The general public, and even many men in position of authority,
            have not realized what would be involved in a war with hydrogen
            bombs. The general public still thinks in terms of the obliteration
            of cities. It is understood that the new bombs are more powerful
            than the old and that, while one atomic bomb could obliterate
            Hiroshima, one hydrogen bomb could obliterate the largest cities
            such as London, New York, and Moscow. No doubt in a hydrogen-bomb
            war great cities would be obliterated. But this is one of the minor
            disasters that would have to be faced. If everybody in London, New
            York, and Moscow were exterminated, the world might, in the course
            of a few centuries, recover from the blow. But we now know,
            especially since the Bikini test, that hydrogen bombs can gradually
            spread destruction over a much wider area than had been supposed. It
            is stated on very good authority that a bomb can now be manufactured
            which will be 25, 000 times as powerful as that which destroyed
            Hiroshima. Such a bomb, if exploded near the ground or under water,
            sends radioactive particles into the upper air. They sink gradually
            and reach the surface of the earth in the form of a deadly dust or
            rain. It was this dust which infected the Japanese fishermen and
            their catch of fish although they were outside what American experts
            believed to be the danger zone. No one knows how widely such lethal
            radioactive particles might be diffused, but the best authorities
            are unanimous in saying that a war with hydrogen bombs is quite
            likely to put an end to the human race. It is feared that if many
            hydrogen bombs are used there will be universal death – sudden only
            for a fortunate minority, but for the majority a slow torture of
            disease and disintegration.
            　　
            　　Here, then, is the problem which I present to you, stark and
            dreadful and inescapable: Shall we put an end to the human race; or
            shall mankind renounce war? People will not face this alternative
            because it is so difficult to abolish war. The abolition of war will
            demand distasteful limitations of national sovereignty. But what
     &nsp;      perhaps impedes understanding of the situation more than anything
            else is that the term “mankind” feels vague and abstract. People
            scarcely realize in imagination that the danger is to themselves and
            their children and their grandchildren, and not only to a dimly
            apprehended humanity. And so they hope that perhaps war may be
            allowed to continue provided modern weapons are prohibited. I am
            afraid this hope is illusory. Whatever agreements not to use
            hydrogen bombs had be reached in time of peace, they would no longer
            be considered binding in time of war, and both sides would set to
            work to manufacture hydrogen bombs as soon as war broke out, for if
            one side manufactured the bombs and the other did not, the side that
            manufactured them would inevitable be victorious…
            　　
            　　As geological time is reckoned, Man has so far existed only for a
            very short period --- one million years at the most. What he has
            achieved, especially during the last 6,000 years, is something
            utterly new in the history of the Cosmos, so far at least as we are
            acquainted with it. For countless ages the sun rose and set, the
            moon waxed and waned, the stars shone in the night, but it was only
            with the coming of Man that these things were understood. In the
            great world of astronomy and in the little world of the atom, Man
            has unveiled secrets which might have been thought undiscoverable.
            In art and literature and religion, some men have shown a sublimity
            of feeling which makes the species worth preserving. Is all this to
            end in trivial horror because so few are able to think of Man rather
            than of this or that group of men? Is our race so destitute of
            wisdom, so incapable of impartial love, so blind even to the
            simplest dictates of self-preservation that the last proof of its
            silly cleverness is to be the extermination of all life on our
            planet? – for it will be not only men who will perish, but also the
            animals, whom no one can accuse of communism or anticommunism.
            　　
            　　I cannot believe that this is to be the end. I would have men
            forget the ir quarrels for a moment and reflect that, if they will
            allow themselves to survive, there is every reason to expect the
            triumphs in the future to exceed immeasurably the triumphs of the
            past. There lies before us, if we choose continual progress in
            happiness, knowledge, and wisdom. Shall we, instead, choose death,
            because we cannot forget our quarrels? I appeal, as a human being to
            human beings: remember your humanity, and forget the rest. If you
            can do so, the way lies open to a new Paradise; if you cannot,
            nothing lies before you but universal death.
            　　
            　　―――――――――――――――――――――――――――――――――
    伯蘭特.羅素（1872-1970）,英國哲學(xué)家、邏輯學(xué)家,。畢業(yè)于劍橋大學(xué)三一學(xué)院，英國皇家學(xué)會會員,。第一次世界大戰(zhàn)期間因宣傳和平而被監(jiān)禁,。 1950年獲諾貝爾文學(xué)獎。1963年創(chuàng)立羅素和平基金,。在數(shù)學(xué)上提出“羅素悖論”,，對20世紀(jì)數(shù)學(xué)基礎(chǔ)產(chǎn)生很大的影響。在哲學(xué)上,，提出邏輯原子論即所謂 “中立一元論”,。在政治上，反對侵略戰(zhàn)爭,，主張和平主義,。在美國制造出氫彈并進(jìn)行爆炸試驗后，他成了核武器的積極反對者,。本篇是他在這方面具有代表性的演 說,。
            　　―――――――――――――――――――――――――――――――――
            　　
         我們該選擇死亡嗎？
            　　
            　　[英國]　伯蘭特.羅素
            　　
    在此,，我不是以一個英國人,，或是歐洲人，或是一位西方人民,，而是僅作為一個人,，作為人類這個生死未卜的種族中的一員來說這些話的。世界上充滿了沖突：猶太 人和阿拉伯人之間,、印度人和巴基斯坦人之間,、白人和非洲黑人之間，以及,，讓所有小的沖突相形見絀的共產(chǎn)主義和非共產(chǎn)主義之間的嚴(yán)重對抗,。
            　　
    幾乎每個對政治敏感的人都會這些事情有強(qiáng)烈的感受,，但是，如果可以的話,，我希望你們此刻能把這些感受放到一邊,，而是只以你們是一個物種的一員來思考問題， 這個物種有過輝煌的歷史,，誰也愿看到它消失,。我努力做到不對任何群體說一個厚此薄彼的字眼，所有的人,，都同樣地處于危險之中,，不過如果大家可以意識到這種 危險的話，還是有希望共同避免它的,。我們需要以一種新方式來思考,。我們要學(xué)會不再問自己用什么樣的方法才能使我們鐘愛的那一方獲得軍事勝利，因為不會再有 這些方法了,。我們要問自己的是：我們?nèi)绾尾拍茏柚挂粋€兩敗俱傷的軍備競賽,？
            　　
    公眾，甚至許多當(dāng)權(quán)者,，都未曾意識到氫彈戰(zhàn)爭意味著什么,。公眾仍然以為那只是摧毀一些城市。大家已知道新型比舊的威力更大,，一顆原子彈可以夷平廣島,，而一 顆氫彈可以毀滅像倫敦、紐約,、莫斯科這樣的大城市,。毫無疑問氫彈戰(zhàn)爭中大城市會被毀滅，但那不過是我們可能遇到的小災(zāi)難之一,。如果倫敦,、紐約、莫斯科的人 都死光了,，人類也許要?dú)v經(jīng)數(shù)個世紀(jì)才能從這種打擊中恢復(fù)元?dú)?。可是現(xiàn)在,，其在比基尼核試驗后,，我們很清楚，氫彈的破壞力可以慢慢擴(kuò)散到一個比我們原先預(yù)料 的更大的范圍內(nèi),。一個極具權(quán)威的機(jī)構(gòu)聲稱如今可以制造出一種原子彈,，它的威力是毀滅廣島那顆原子彈的25000倍。這樣一個,，如果在近地或者水下爆炸,，會 將放射性粒子送入高空,，它們會慢慢下沉，然后以一種致命的灰塵或者雨水的形式抵達(dá)地面,。就是這種灰塵感染了日本的漁民,，影響了他們的捕魚業(yè)，盡管他們處于 美國專家們所認(rèn)為的危險區(qū)域之外,。沒人知道這種致命的放射性粒子會擴(kuò)散多廣,，不過所有最權(quán)威的機(jī)構(gòu)一致認(rèn)為氫彈戰(zhàn)爭很可能將整個人類毀滅。我們擔(dān)心如果在 戰(zhàn)爭中使用很多氫彈的話,，所有人都會死光――而且只有少數(shù)幸運(yùn)的人可以迅速死掉,，而大部分人則會忍受長時間的疾病和核輻射的折磨。
            　　
    在此,，我向大家提出一個直接的,、讓人討厭的，而不可回避的問題：我們要讓人類滅絕嗎,，還是讓人類放棄戰(zhàn)爭,？人們不愿面對這個抉擇，因為放棄戰(zhàn)爭實在是太難 了,。那意味著對主權(quán)的限制，這是讓人不舒服的,。但或許最阻止人們認(rèn)清形式的原因是“人類”這個概念是讓人感到模糊和抽象的,。人們不僅對人類這個概念一知半 解，甚至很少想到這種危險是針對他們自己以及他們的孩子,、孫子們的,。他們期待著，或許只要禁止使用現(xiàn)代武器,，戰(zhàn)爭還是可以繼續(xù)的,。但我恐怕這種期望僅僅是 幻想。無論在和平時期哪些禁止使用氫彈的條約曾經(jīng)發(fā)揮效用,，它們在戰(zhàn)時都會失去效力,。一旦戰(zhàn)爭爆發(fā)，雙方就會立即著手制造氫彈,，因為如果一方制造氫彈而另 一方?jīng)]有的話,，勝利就會毫無疑問地屬于前者。
            　　
    按地質(zhì)年代來計算,，迄今為止人類只存在了很短的一段時間,，至多一百萬年?？墒撬麄兯〉玫某煽?，尤其在最近6000年里,，是在我們所知道的宇宙歷史上全新 的。億萬年的歲月中,，日升日落,，月圓月缺，星空閃耀,，而只有人類來到世界上才理解了這一切,。在天文學(xué)的宏觀世界和原子的微觀世界，人類揭示了原先或許認(rèn)為 是不可了解的秘密,。在藝術(shù),、文學(xué)和宗教領(lǐng)域，許多人展現(xiàn)了一種崇高的情感,，這些崇高情感讓人類這個種族是值得保全的,。難倒說僅僅是因為很少有人不是僅僅考 慮這群或那群人，而是考慮到整個人類, 所有這一切都要消失在那毫無意義的恐怖活動中嗎,？
    我們的種族真的如此缺乏智慧,，不能毫無偏袒地去愛，并對自我保存這種最簡單的要求都視而不見,，以至于我們愚蠢的小聰明的最后證明就是毀滅地球上所有的生物,？要知道，人類不僅會毀滅自己,，所有的動物都會被毀滅,，而無人可以指責(zé)它們是信奉共產(chǎn)主義還是非共產(chǎn)主義的。
            　　
    我無法相信這就是結(jié)局,。如果人類想繼續(xù)生存下去,，我希望人們能暫停忘卻爭吵，并仔細(xì)反省,，這樣我們很有理由期待未來我們將取得比過去大無數(shù)倍的成就,。假如 我們做此選擇，我們未來會持續(xù)得到更多的快樂,、知識,、智慧。難倒僅僅因為我們不能忘卻我們的爭端,，我們就要選擇死亡嗎,？作為一個人，我向人類呼吁：記住你 們是人類,，忘記其它的,。如果你們可以做到的話，一個新的天堂將會展現(xiàn)在我們面前，反之,，只有整個世界的共同滅亡,。
      

           16、The Hippocratic Oath
            　　
            　　I swear by Apollo the physician, by Aesculapius, Hygeia, and
            Panacea, and I take to witness all the gods, all the goddesses, to
            keep according to my ability and my judgement the following oath.
            　　To consider dear to me as my parents him who taught me this art,
            to live in common with him, and if necessary to share my goods with
            him, to look upon him children as my own brothers, to teach them
            this art if they so desire without fee or written promise, to impart
            to my sons and the sons of the master who taught me and the
            disciples who have enrolled themselves and have agreed to the rules
            of the profession, but to these alone, the precepts and the
            instruction.
            　　I will prescribe regimen for the good of my patients according to
            my ability and my judgement and never do harm to anyone. To please
            no one will I prescribe a deadly drug, nor give advice which may
            cause his death. Nor will I give a woman a pessary to procure
            abortion. But I will preserve the purity of my life and my art. I
            will not cut for stone, even for patients in whom the disease is
            manifest. I will leave this operation to be performed by
            practitioners (specialist in this art). In every house where I come
            I will enter only for the good of my patients, keeping myself far
            from all intentional ill-doing and all seduction. All that may come
            to my knowledge in the exercise of my profession or in daily
            commerce with men, which ought not to be spread abroad, I will keep
            secret and will never reveal it.
            　　If I keep this oath faithfully, may I enjoy my life and practice
            my art, respected by all men and in all times, but if I swerve from
            it or violate it, may the reverse be my lot.
            　　
            　　
            　　
          希波克拉底誓言(公元前5世紀(jì))
            　　
    仰賴醫(yī)神阿波羅·埃斯克雷彼斯及天地諸神為證,，鄙人敬謹(jǐn)宣誓愿以自身能力及判斷力所急,，遵守此約。凡授我藝者敬之如父母,，作為終身同業(yè)伴侶,，彼有急需我接 濟(jì)之。視彼兒女,，猶我兄弟,，如欲受業(yè)，當(dāng)免費(fèi)并無條件傳授之,。凡我所知無論口授書傳俱傳之吾子,，吾師之子及發(fā)誓遵守此約之生徒，此外不傳他人,。

    我愿盡余之能力與判斷力所及,，遵守為病家謀利益之信條，并檢束一切墮落及害人行為,，我不得將危害藥品給予他人,，并不作該項之指導(dǎo)，雖有人請求亦不與之,。尤 不為婦人施墮胎手術(shù),。我愿以此純潔與神圣之精神，終身執(zhí)行我職務(wù),。凡患結(jié)石者，我不施手術(shù),，此則有待于專家為之,。

    無論至于何處，遇男或女,、貴人及奴婢,，我之唯一目的，為病家謀幸福,，并檢點(diǎn)吾身,，不作各種害人及惡劣行為，尤不作誘奸之事,。凡我所見所聞,，無論有無業(yè)務(wù)關(guān) 系，我認(rèn)為應(yīng)守秘密者，我愿保守秘密,。尚使我嚴(yán)守上述誓言時,，請求神抵讓我生命與醫(yī)術(shù)能得無上光榮，我茍違誓,，天地鬼神實共亟之,。

            　　
  　注：希波克拉底約公元前460—371)，古希臘著名醫(yī)生,，治學(xué)嚴(yán)謹(jǐn),，醫(yī)術(shù)精湛，醫(yī)德高尚,。