第一篇：昂山素季：除了愛,也無風雨也無晴（推薦）

昂山素季：除了愛，也無風雨也無晴

2012年，軟禁期滿一年可以自由活動的素季在奧斯陸終于迎來了遲到21年的諾貝爾和平獎，發(fā)表了此篇演講

Your Majesties, Your Royal Highness, Excellencies, Distinguished members of the Norwegian Nobel Committee, Dear Friends，尊敬的國王和王后陛下，尊敬的皇室家族和各位閣下，杰出的挪威諾貝爾委員會委員們，各位親愛的朋友們：

Long years ago, sometimes it seems many lives ago, I was at Oxford listening to the radio programme Desert Island Discs with my young son Alexander.It was a well-known programme(for all I know it still continues)on which famous people from all walks of life were invited to talk about the eight discs, the one book beside the bible and the complete works of Shakespeare, and the one luxury item they would wish to have with them were they to be marooned on a desert island.At the end of the programme, which we had both enjoyed, Alexander asked me if I thought I might ever be invited to speak on Desert Island Discs.?Why not? I responded lightly.Since he knew that in general only celebrities took part in the programme he proceeded to ask, with genuine interest, for what reason I thought I might be invited.I considered this for a moment and then answered ?Perhaps because I’d have won the Nobel Prize for literature,? and we both laughed.The prospect seemed pleasant but hardly probable.回憶起多年前，恍若隔世，我和我的小兒子亞歷山大正在牛津收聽廣播節(jié)目?荒島唱片?。那是一檔知名的廣播節(jié)目（據我所知它依舊存在），邀請各行各業(yè)的名人來談談，當他們被放逐到荒島上后，希望能攜帶的哪八張唱片？除了《圣經》和莎士比亞著作以外的想帶哪本書和哪件奢侈品？節(jié)目快結束時，我們都聽得非常開心，亞歷山大問我想不想被邀請參加?荒島唱片?。我隨口答道：?為什么不？? 因為他知道，上節(jié)目的通常都是名人，他就繼續(xù)真心實意地問我覺得自己能被邀請的理由。我想了想，說：?也許是因為我得了諾貝爾文學獎吧。? 然后我們都哈哈大笑了起來。因為這份憧憬看似美好，卻幾乎渺無希望。

(I cannot now remember why I gave that answer, perhaps because I had recently read a book by a Nobel Laureate or perhaps because the Desert Island celebrity of that day had been a famous writer.)

（現(xiàn)在，我不記得當時為何要那樣回答，也許因為剛好讀了一本諾貝爾獲獎者的作品，又或許因為那天 ?荒島唱片? 邀請的名人是位有名的作家。）

In 1989, when my late husband Michael Aris came to see me during my first term of house arrest, he told me that a friend, John Finnis, had nominated me for the Nobel Peace Prize.This time also I laughed.For an instant Michael looked amazed, then he realized why I was amused.The Nobel Peace Prize A pleasant prospect, but quite improbable!So how did I feel when I was actually awarded the Nobel Prize for Peace The question has been put to me many times and this is surely the most appropriate occasion on which to examine what the Nobel Prize means to me and what peace means to me.1989年，當我第一次被軟禁時，我的亡夫邁克?阿里斯前來探望我。邁克告訴我有個朋友約翰?芬尼斯提名我為諾貝爾和平獎候選人。那時，我又笑了。有一瞬間邁克看起來很驚詫，接著他就意識到為什么我會被逗笑了。諾貝爾和平獎？又是一份美好的憧憬，但幾乎渺無希望！所以，當我真的獲得諾貝爾和平獎時，我究竟是什么感覺？我被多次問及這個問題，而此時此刻，正是一個再合適不過的契機，來審視諾貝爾獎對我意味著什么，和平對我意味著什么。

As I have said repeatedly in many an interview, I heard the news that I had been awarded the Nobel Peace Prize on the radio one evening.It did not altogether come as a surprise because I had been mentioned as one of the frontrunnersfor the prize in a number of broadcasts during the previous week.While drafting this lecture, I have tried very hard to remember what my immediate reaction to the announcement of the award had been.I think, I can no longer be sure, it was something like ?Oh, so they’ve decided to give it to me.? It did not seem quite real because in a sense I did not feel myself to be quite real at that time.就像我在訪談中多次說過的，一天晚上，我在廣播中得知自己被授予諾貝爾和平獎。其實我并不是很驚訝，因為此前一周，許多電視廣播都說我是最有希望得獎的人之一。當我起草這篇演講稿時，我絞盡腦汁地回想我得知獲獎后的第一反應是什么。我想，我也不敢確定，大概是這樣：?哦，所以他們決定把獎給我了。? 那種感覺不太真實，因為那段時間，在某種程度上，我都懷疑自己是不是真實地存在。

Often during my days of house arrest it felt as though I were no longer a part of the real world.There was the house which was my world, there was the world of others who also were not free but who were together in prison as a community, and there was the world of the free;each was a different planet pursuing its own separate course in an indifferent universe.What the Nobel Peace Prize did was to draw me once again into the world of other human beings outside the isolated area in which I lived, to restore a sense of reality to me.This did not happen instantly, of course, but as the days and months went by and news of reactions to the award came over the airwaves, I began to understand the significance of the Nobel Prize.It had made me real once again;it had drawn me back into the wider human community.And what was more important, the Nobel Prize had drawn the attention of the world to the struggle for democracy and human rights in Burma.We were not going to be forgotten.我被軟禁期間，我常常覺得自己不再是這個真實世界的一部分。房子即是我的全部世界，其他不自由的人們也有自己的世界，他們相伴在監(jiān)獄中，組成自己的社區(qū)，而自由的人也有自己的世界；每個世界都像是個獨立的星球，在這個冷漠的宇宙中沿著各自的軌道默默運轉。諾貝爾和平獎把我從孤立的世界中重新拉回到和其他人一起的世界，賦予我真實感。當然，這不是一瞬間的事情，而是幾天來幾個月來，關于得獎的新聞遍布電波，我開始明白諾貝爾和平獎的重要性。它讓我回歸真實世界，它把我拉回更廣闊的人類世界。更重要的是，諾貝爾獎讓全世界的人們都關注緬甸的民主和人權斗爭。我們不會被遺忘。

To be forgotten.The French say that to part is to die a little.To be forgotten too is to die a little.It is to lose some of the links that anchor us to the rest of humanity.When I met Burmese migrant workers and

refugees during my recent visit to Thailand, many cried out ?Don’t forget us!? They meant ?don’t forget our plight, don’t forget to do what you can to help us, don’t forget we also belong to your world.? When the Nobel Committee awarded the Peace Prize to me they were recognizing that the oppressed and the isolated in Burma were also a part of the world, they were recognizing the oneness of humanity.So for me receiving the Nobel Peace Prize means personally extending my concerns for democracy and human rights beyond national borders.The Nobel Peace Prize opened up a door in my heart.被遺忘。法國人說離別會讓人感到有些心死。其實被遺忘也是如此。它讓我們失去聯(lián)系人類社會的紐帶。最近我走訪泰國，與緬甸移民工和難民見面時，許多人哭喊著：?不要忘了我們！?他們的意思是：?不要忘記我們的苦難。別忘了要做力所能及的事來幫助我們。不要忘記我們同樣屬于你們的世界。? 當諾貝爾委員會授予我和平獎時，他們意識到在緬甸受壓迫的、被孤立的人民也是世界的一部分，他們意識到人類的同一性。因此，對我個人來說，獲得諾貝爾和平獎意味著我對民主和人權的關懷超越了國界。諾貝爾和平獎為我的心開啟了一扇門。

The Burmeseconcept of peace can be explained as the happiness arising from the cessation of factors that militate against the harmonious and the wholesome.The word nyein-chan translates literally as the beneficial coolness that comes when a fire is extinguished.Fires of suffering and strife are raging around the world.In my own country, hostilities have not ceased in the far north;to the west, communal violence resulting in arson and murder were taking place just several days before I started out on the journey that has brought me here today.News of atrocities in other reaches of the earth abound.Reports of hunger, disease, displacement, joblessness, poverty, injustice, discrimination, prejudice, bigotry;these are our daily fare.Everywhere there are negative forces eating away at the foundations of peace.Everywhere can be found thoughtless dissipation of material and human resources that are necessary for the conservation of harmony and happiness in our world.緬甸人民心目中的和平，可以解釋為妨礙和諧和健全的因素不復存在而產生的幸福感。?Nyein-chan?字面上翻譯為火被撲滅后的清涼。痛苦和斗爭之火在世界熊熊蔓延。在我的祖國，遙遠北方的戰(zhàn)爭仍未停息；就在我準備來這兒的幾天前，西部的公共暴力事件導致了縱火和謀殺。暴行的新聞遍布全球。關于饑餓、疾病、被迫離家、失業(yè)、貧窮、不公、歧視、偏見、成見的報道充斥著我們的日常生活。到處都有負面的力量在吞噬和平的根基。到處都能找到對物質和人類資源的隨意損耗，而這些恰恰是維持世界和諧與幸福的必需。

The First World War represented a terrifying waste of youth and potential, a cruel squanderingof the positive forces of our planet.The poetry of that era has a special significance for me because I first read it at a time when I was the same age as many of those young men who had to face the prospect of withering before they had barely blossomed.A young American fighting with the French Foreign Legion wrote before he was killed in action in 1916 that he would meet his death ?at some disputed barricade;? ?on some scarred slope of battered hill;? ?at midnight in some flaming town.? Youth and love and life perishing forever in senseless attempts to capture nameless, unremembered places.And for what Nearly a century on, we have yet to find a satisfactory answer.第一次世界大戰(zhàn)是對青春和潛能的巨大浪費，是對地球上正面能量的殘忍揮霍。這個時期的詩歌對我有很特別 的意義，因為在我第一次讀到它們的時候，我和那些在戰(zhàn)場上廝殺的年輕人差不多大的年紀，他們的生命之花還沒有綻放就那么枯萎凋謝了。1916年在法國外籍軍團開戰(zhàn)前，一位美國青年寫下了這樣的文字，預見死亡也許會在 ?在爭奪的路障旁；在傷痕累累的山坡上；在午夜大火燃燒的城鎮(zhèn)里? 降臨。這位年輕人不久就在戰(zhàn)場上陣亡。青春，愛情，生命，就這樣永遠的消失在一次次無謂無名的攻城略地中。這些犧牲到底是為了什么？已經一個世紀過去了，我們也還是沒有找到一個滿意的答案。

Are we not still guilty,if to a less violent degree,of recklessness, of improvidence with regard to our future and our humanity War is not the only arena where peace is done to death.Wherever suffering is ignored, there will be the seeds of conflict, for suffering degrades and embittersand enrages.如此的魯莽輕率，如此的目光短淺，難道我們不會對未來和人類社會心懷愧疚嗎？戰(zhàn)爭并不是唯一絞殺和平的競技場，只要是有苦難被漠視的地方，就會撒下沖突的種子。那些苦難，讓人們互相貶低、怨恨和憤怒。

A positive aspect of living in isolation was that I had ample time in which to ruminate over the meaning of words and precepts that I had known and accepted all my life.As a Buddhist, I had heard about dukha, generally translated as suffering, since I was a small child.Almost on a daily basis elderly, and sometimes not so elderly, people around me would murmur ?dukha, dukha? when they suffered from aches and pains or when they met with some small, annoying mishaps.However, it was only during my years of house arrest that I got around to investigating the nature of the six great dukha.These are to be conceived, to age, to sicken, to die, to be parted from those one loves, to be forced to live in propinquitywith those one does not love.I examined each of the six great sufferings, not in a religious context but in the context of our ordinary, everyday lives.If suffering were an unavoidable part of our existence, we should try to alleviate it as far as possible in practical, earthly ways.I mulled over the effectiveness of ante-and post-natal programmes and mother and childcare;of adequate facilities for the aging population;of comprehensive health services;of compassionate nursing and hospices.I was particularly intrigued by the last two kinds of suffering to be parted from those one loves and to be forced to live in propinquity with those one does not love.What experiences might our Lord Buddha have undergone in his own life that he had included these two states among the great sufferings I thought of prisoners and refugees, of migrant workers and victims of human trafficking, of that great mass of the uprooted of the earth who have been torn away from their homes, parted from families and friends, forced to live out their lives among strangers who are not always welcoming.如果說被拘禁在家有什么好處的話，那就是我有了充裕的時間來反思我一生中所了解和接受的詞匯和觀點的意義。我一個佛教徒，從小時候開始我就聽說過dukha（譯為?苦?）的概念。幾乎每天，我身邊都會有這樣的老人或是長者，在他們遭受病痛或是遇到瑣碎煩人的不幸時，他們都會低聲嘮叨?dukha, dukha?。然而，我是直到拘禁在家的這些年才開始真正領會六種苦難的涵義，它們是：生老病死，以及分離和與不愛的人在一起。拋開宗教的背景，我將六種苦難臵于現(xiàn)實生活的環(huán)境下一一審視。如果苦難是我們生存不可避免的一部分，那么我們應該通過世俗現(xiàn)實的方式，盡力減輕我們的痛苦。我反復思考過關于母子產前產后護理的有效性、關于給予老年人口充足的設施、關于完善的醫(yī)療衛(wèi)生服務、關于慈善護理和臨終關懷。我對最后兩種苦難尤其感興趣：骨肉分離和與不愛的人生活在一起。我們的佛祖究竟在生活中經歷了什么，才從苦難中得出這兩種狀態(tài)呢？我想過囚犯和難民、移民工和人口販賣的受害者、那些被迫離開家園、從故土被連根拔起的人們，他們與家人和朋友分離，不得不在冷淡的陌

生人群中求生。

We are fortunate to be living in an age when social welfare and humanitarian assistance are recognized not only as desirable but necessary.I am fortunate to be living in an age when the fate of prisoners of conscience anywhere has become the concern of peoples everywhere, an age when democracy and human rights are widely, even if not universally, accepted as the birthright of all.How often during my years under house arrest have I drawn strength from my favourite passages in the preamble to the Universal Declaration of Human Rights

我們有幸生活在這樣一個時代，人們意識到社會救濟和人道主義援助不僅僅是有利的，還是必須的。我有幸生活在這樣一個時代，政治犯的命運得到各地人民的廣泛關注，民主和人權即使沒有擴散到全世界，但也被廣泛認可為與生俱來的權利。在被軟禁期間，有多少次我都從我最喜歡的文章段落中從汲取力量，它來自《世界人權宣言》：

…….disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspirations of the common people，……鑒于對人權的無視和侮蔑已發(fā)展為野蠻暴行，這些暴行玷污了人類的良心，而一個人人享有言論和信仰自由并免予恐懼和匱乏的世界的來臨，已被宣布為普通人民的最高愿望；

……it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law...鑒于為使人類不致迫不得已鋌而走險對暴政和壓迫進行反叛，有必要使人權受法治的保護；

If I am asked why I am fighting for human rights in Burma the above passages will provide the answer.If I am asked why I am fighting for democracy in Burma, it is because I believe that democratic institutions and practices are necessary for the guarantee of human rights.如果你問我為何在緬甸爭取人權，以上段落就是我的答案。如果你問我為何在緬甸爭取民主，那是因為我相信民主制度和實踐是人權的保障。

Over the past year there have been signs that the endeavours of those who believe in democracy and human rights are beginning to bear fruit in Burma.There have been changes in a positive direction;steps towards democratization have been taken.If I advocate cautious optimism it is not because I do not have faith in the future but because I do not want to encourage blind faith.Without faith in the future, without the conviction that democratic values and fundamental human rights are not only necessary but possible for our society, our movement could not have been sustained throughout the destroying years.Some of our warriors fell at their post, some deserted us, but a dedicated core remained strong and committed.At times when I think of the years that have passed, I am amazed that so many remained staunch under the most trying circumstances.Their faith in our cause is not blind;it is based on a clear-eyed assessment of their own powers of endurance and a profound respect for

the aspirations of our people.在過去的一年里，有種種跡象表明，那些為民主和人權的努力，已經開始在緬甸開花結果。它們正朝著積極的方向變化；民主化的措施已經開始實施。如果我提倡要謹慎地樂觀，并不是因為我對未來沒信心，而是因為我不想鼓勵盲目的樂觀。如果對未來沒有信心，對民主價值和基本人權在我們的社會的必要性甚至可能性失去信念，我們的行動就不可能在被一次又一次摧毀之后仍然存在。我們的一些斗士被降職、一些離棄了我們，但是奉獻精神作為核心仍然強大而堅定。有時，當我回憶往昔，想到在艱難困苦的環(huán)境下，仍有許多人堅守信念，我感動驚奇不已。他們對我們事業(yè)的信念不是源于盲目，都是基于對自身力量的清晰認識、對人民愿望的極度尊重。

It is because of recent changes in my country that I am with you today;and these changes have come about because of you and other lovers of freedom and justice who contributed towards a global awareness of our situation.Before continuing to speak of my country, may I speak out for our prisoners of conscience.There still remain such prisoners in Burma.It is to be feared that because the best known detainees have been released, the remainder, the unknown ones, will be forgotten.I am standing here because I was once a prisoner of conscience.As you look at me and listen to me, please remember the often repeated truth that one prisoner of conscience is one too many.Those who have not yet been freed, those who have not yet been given access to the benefits of justice in my country number much more than one.Please remember them and do whatever is possible to effect their earliest, unconditional release.正是由于我的國家最近改變了，所以今天，我才能和你們在一起。而出現(xiàn)這些變化，是因為有你們和其他熱愛自由和正義的人士，不管身處何地，都牽掛著我們的處境。繼續(xù)談論我的國家之前，我想為政治犯說幾句話。緬甸仍然有一些這樣的犯人。令人擔憂的是，由于最出名的幾名犯人已經被釋放，所以那些剩下的、不知名的人可能會被遺忘。我站在這兒，正是因為我也曾是個政治犯。當你們看著我，聽我的演講時，請記得一個一直被重復的事實：一個政治犯就是一個累贅。那些仍被囚禁的、仍不能享受正義果實的人，在我的國家，遠遠不止一個。請牢記他們，全力以赴，盡早使他們得到無條件的釋放。

Burma is a country of many ethnic nationalities and faith in its future can be founded only on a true spirit of union.Since we achieved independence in 1948, there never has been a time when we could claim the whole country was at peace.We have not been able to develop the trust and understanding necessary to remove causes of conflict.Hopes were raised by ceasefires that were maintained from the early 1990s until 2010 when these broke down over the course of a few months.One unconsidered move can be enough to remove long-standing ceasefires.In recent months, negotiations between the government and ethnic nationality forces have been making progress.We hope that ceasefire agreements will lead to political settlements founded on the aspirations of the peoples, and the spirit of union.緬甸是個多民族、多信仰的國家，只有團結一致，才能有未來。自從1948年我們實現(xiàn)獨立以來，我們從不敢宣稱我們實現(xiàn)了全國和平。我們還沒有建立必要的信任和理解，所以沖突紛爭依然生生不息。20世紀90年代早期到2010年，戰(zhàn)火停止，我們看到了希望。然而，2010年的幾個月，這個局面被打破。一個輕率的舉動就足以打破長期的?；馉顟B(tài)。最近幾個月，政府和民族軍的談判取得進展。我們希望，停火協(xié)議能夠帶來政治穩(wěn)定，滿足人民 的期望，實現(xiàn)團結一致的愿望。

My party, the National League for Democracy, and I stand ready and willing to play any role in the process of national reconciliation.The reform measures that were put into motion by President U Thein Sein’s government can be sustained only with the intelligent cooperation of all internal forces the military, our ethnic nationalities, political parties, the media, civil society organizations, the business community and, most important of all, the general public.We can say that reform is effective only if the lives of the people are improved and in this regard, the international community has a vital role to play.Development and humanitarian aid, bi-lateral agreements and investments should be coordinated and calibrated to ensure that these will promote social, political and economic growth that is balanced and sustainable.The potential of our country is enormous.This should be nurtured and developed to create not just a more prosperous but also a more harmonious, democratic society where our people can live in peace, security and freedom.我和我的政黨還有全國民主聯(lián)盟，已做好準備在全國和解的進程中扮演任何角色。吳登盛政府已經開始實施改革，這些改革只有集合內部各方力量的智慧才能穩(wěn)步進行：軍隊、少數民族、政黨、媒體、公民社會團體、商業(yè)界、最重要的還有人民群眾。要使改革行之有效，必須提高人民的生活水平，而在這一方面，國際社會起到非常關鍵的作用。發(fā)展和人道主義援助、雙邊協(xié)議、資金投入三方面必須協(xié)調一致，能夠保證促進平衡可持續(xù)的社會進步、政治穩(wěn)定、經濟發(fā)展。我們國家潛力無限。要呵護發(fā)展它，創(chuàng)造出不僅僅是更富裕，而是更和諧、更民主的社會，人們能夠幸福安康、自由自在地生活。

The peace of our world is indivisible.As long as negative forces are getting the better of positive forces anywhere, we are all at risk.It may be questioned whether all negative forces could ever be removed.The simple answer is ?No!? It is in human nature to contain both the positive and the negative.However, it is also within human capabilityto work to reinforce the positive and to minimize or neutralize the negative.Absolute peace in our world is an unattainable goal.But it is one towards which we must continue to journey, our eyes fixed on it as a traveller in a desert fixes his eyes on the one guiding star that will lead him to salvation.Even if we do not achieve perfect peace on earth, because perfect peace is not of this earth, common endeavours to gain peace will unite individuals and nations in trust and friendship and help to make our human community safer and kinder.我們這個世界的和平是不可分割的。在世界上任何角落，只要負面力量比正面力量強大，我們仍處在危險中。有人也許會質疑是否能消滅所有負面力量。答案很簡單：?不能！?人性使然，世界上同時存在著正面和負面力量。但是，人類也同樣力所能及，能夠增強正面力量，盡力減弱或中立負面力量。絕對的世界和平是不可企及的目標。但是，我們必須向著這個目標前進，眼睛盯著它，就像沙漠中的旅行者看著指路星，最終能得到解救一樣。即使我們不能實現(xiàn)世界的完全和平，因為完全和平根本不存在，但為爭取和平而齊心協(xié)力，將會團結個人和國家，使他們彼此信任、搭起友誼的橋梁，使人類社會更加安全、人們心懷更多的善意。

I used the word ‘kinder’ after careful deliberation;I might say the careful deliberation of many years.Of the sweets of adversity, and let me say that these are not numerous, I have found the sweetest, the most precious of all, is the lesson I learnt on the value of kindness.Every kindness I received，small or big, convinced me that there could never be enough of it in our world.To be kind is to respond with sensitivity and human warmth to the hopes and needs of others.Even the briefest touch of kindness can lighten a heavy heart.Kindness can change the lives of people.Norway has shown exemplary kindness in providing a home for the displaced of the earth, offering sanctuary to those who have been cut loose from the moorings of security and freedom in their native lands.我深思熟慮后，用了?善意?這個詞；應該說我深思熟慮了好幾年了。苦難中的甜蜜并不多見，我找到的最甜蜜、最珍貴的，就是善意的價值教會我的。我收獲的每一分?善意?，不管小還是大，讓我相信，世界上擁有越多的善意越好。心懷善意，就是對他人的希望和需要送去理解與溫暖。即便是最短暫的善良也能點亮一顆失落的心。善意能改變人們的生活。挪威是善意的楷模，它為地球上無家可歸的人提供了住處，為那些在祖國得不到安全保障和自由的人提供庇護所。

There are refugees in all parts of the world.When I was at the Maela refugee camp in Thailand recently, I met dedicated people who were striving daily to make the lives of the inmates as free from hardship as possible.They spoke of their concern over ‘donor fatigue,’ which could also translate as ‘compassion fatigue.’ ‘Donor fatigue’ expresses itself precisely in the reduction of funding.‘Compassion fatigue’ expresses itself less obviously in the reduction of concern.One is the consequence of the other.Can we afford to indulge in compassion fatigue Is the cost of meeting the needs of refugees greater than the cost that would be consequenton turning an indifferent, if not a blind, eye on their suffering I appeal to donors the world over to fulfill the needs of these people who are in search, often it must seem to them a vain search, of refuge.世界各地都有難民，當我最近探訪泰國的Maela難民營時，我見到了不少富有奉獻精神的人，他們每天都盡可能努力把落難者從困苦中解救出來。他們談到對?捐贈疲勞?或?同情疲勞?的擔憂。?捐贈疲勞?就是資金減少。?同情疲勞?就是關心減少。他們互為因果。我們能承擔得起對?同情疲勞?的放縱嗎？難道滿足難民的需要比漠視，甚至是視而不見他們的苦難造成的后果代價大嗎？我呼吁世界上的捐助者來滿足這些難民的需求，他們正在徒勞無助地尋求避難所。

At Maela, I had valuable discussions with Thai officials responsible for the administration of Tak province where this and several other camps are situated.They acquainted me with some of the more serious problems related to refugee camps violation of forestry laws, illegal drug use, home brewed spirits, the problems of controlling malaria, tuberculosis, dengue fever and cholera.The concerns of the administration are as legitimate as the concerns of the refugees.Host countries also deserve consideration and practical help in coping with the difficulties related to their responsibilities.在Maela，我與負責達克省行政的泰國官員進行了重要的交談，達克省還有幾個難民營。他們告訴我?guī)讉€與難民營有關的更嚴重問題：觸犯林業(yè)法律、使用非法藥物、家庭釀造烈酒、瘧疾、肺結核、登革熱、霍亂這些病的防控問題。政府當局的擔憂同難民的擔憂一樣合情合理。當東道主國家擔起責任卻遇到困難時，同樣需要得到理解與實際的幫助。

Ultimately our aim should be to create a world free from the displaced, the homeless and the hopeless, a world of which each and every corner is a true sanctuary where the inhabitants will have

the freedom and the capacity to live in peace.Every thought, every word, and every action that adds to the positive and the wholesome is a contribution to peace.Each and every one of us is capable of making such a contribution.Let us join hands to try to create a peaceful world where we can sleep in security and wake in happiness.我們的最終目標應當是創(chuàng)造一個沒有流離失所、沒有無家可歸、沒有絕望的世界，創(chuàng)造一個每一個角落都是個真正的庇護所，那兒的居民自由自在和平地生活。為積極健康世界而努力的每一個思想、每一個詞語、每一個行動都是對和平的貢獻。我們中每一個人，都可以做出這樣的貢獻。讓我們手牽著手，努力創(chuàng)造一個和平的世界，讓我們能夠安心地睡覺，幸福地醒來。

The Nobel Committee concluded its statement of 14 October 1991 with the words ?In awarding the Nobel Peace Prize...to Aung San Suu Kyi, the Norwegian Nobel Committee wishes to honour this woman for her unflagging efforts and to show its support for the many people throughout the world who are striving to attain democracy, human rights and ethnic conciliation by peaceful means.? When I joined the democracy movement in Burma it never occurred to me that I might ever be the recipient of any prize or honour.The prize we were working for was a free, secure and just society where our people might be able to realize their full potential.The honour lay in our endeavour.History had given us the opportunity to give of our best for a cause in which we believed.When the Nobel Committee chose to honour me, the road I had chosen of my own free will became a less lonely path to follow.For this I thank the Committee, the people of Norway and peoples all over the world whose support has strengthened my faith in the common quest for peace.Thank you.諾貝爾委員會1991年10月14日是這樣為它的陳述做總結：?挪威諾貝爾委員會授予昂山素季諾貝爾和平獎，向這位女性堅持不懈的努力表達敬意。同時，我們向全世界和平爭取民主、人權、民族和解的人們表示支持。? 當我參與緬甸的民主運動時，我從來沒想過我能有榮幸獲得任何獎賞或榮譽。我們追尋的獎賞是一個自由、安全、公平的社會，人們能夠發(fā)揮各自的潛能。這份榮譽在于我們的努力。歷史賜予我們這個機會，我相信是對我們這個事業(yè)的最好賞賜。當諾貝爾委員會選擇授予我這份榮譽時，我選擇的道路不在孤單。為此，我感謝委員會、挪威人民、和全世界支持我、給予我力量與信念的和平人士。感謝你們。

第二篇：昂山素季觀后感

《昂山素季》觀后感

看了《昂山素季》，我的心久久不能平靜，那影片里的情景一直在我的腦海里回蕩，我敬佩這位女神。

她生于緬甸仰光，是緬甸非暴力提倡民主的政治家。在昂山素季三歲的時候，她的父親因為領導緬甸獨立軍而在1947年7月19日被暗殺。在長大后，素季離開家鄉(xiāng)前往英國牛津大學學習，在那里認識了丈夫麥克-阿里斯，生下兩個孩子，過上了幸福安樂的生活。在1988年的一天夜晚，素季接到一通來自緬甸的電話，得知她的母親中風入院。這使得她不得不在多年后，再次踏上故土，面對悲傷的回憶。當時，正趕上緬甸政權變動，許多群眾上街進行游行。素季在醫(yī)院親眼目睹當地士兵向示威的學生開槍，死傷甚眾。這喚醒了她心中對民主政權的渴望。許多認識素季父親的退役軍官和反抗人士紛紛邀請她領導民主運動，她也決定繼承父親的衣缽，完成他未盡的事業(yè)。在同年8月，素季在仰光近百萬群眾集會前，發(fā)表了她的第一次演說。隨后，她創(chuàng)立了自己的政黨，贏得了當年的大選，但軍政府取消了票選結果，并通過武力對素季一家進行脅迫??其后21年間她被軍政府斷斷續(xù)續(xù)軟禁于其寓所中長達15年，在2010年11月13日終于獲釋。

我認為她的故事應該得到傳播。電影呈現(xiàn)了一個有血有肉的母親，一個溫婉偉大的女性，一個平和的女子，是她推動了緬甸非暴力民主的進程...昂山素季，不愧為諾貝爾和平獎的獲得者。她與英國籍的丈夫愛的是那樣的深沉...電影美麗的廣播與優(yōu)美的音樂令人回味，昂山素季的經歷耐人尋味

昂山素季是“超越圣女貞德的女英雄”，得力于“非暴力運動”。20世紀以來，面對殖民統(tǒng)治、種族歧視、專制政權等人類社會的毒瘤，甘地、馬丁.路德金、曼德拉、圖圖、瓦文薩、哈維爾、昂山素季等人倡導與堅守一種“非暴力不合作運動”。與原先的“暴力革命”的最大不同點，就在于“暴力革命”是以“恨”為精神資源，而“非暴力運動” 是以“愛”為精神資源?！氨┝Ω锩钡囊员┲票┦侨吮局髁x的，正義與非正義處在同一個平面上，經?？赡芑Q位置；而“非暴力運動”不是妥協(xié)，而是抗爭；不是消滅敵人的肉體，而是征服對手的靈魂。面對殘酷的暴戾，非暴力主義者以愛與寬恕來對待，這已經超越

了人性所能達到的最高境界，所以非暴力主義者都有著宗教的關懷和信仰的力量。對于非暴力主義者，我們不能以“戰(zhàn)士”來稱謂他們，甚至不能以“英雄”來稱謂，他們只適合一個名詞，那就是“圣徒”。昂山素季說，絕對不能采取以暴易暴，這種方法實際上卻讓自己墮落為與軍政權同樣的地步。在《自由》一書中，昂山素季指出：“一些人改變是因為他們別無選擇。當南非的舊政府、拉丁美洲的軍事專政進行獨裁統(tǒng)治發(fā)生變化的時候，他們認識到這些變化不可避免，這是他們所能選擇的最好道路。我所表達的真正改變是通過理解、同情、正義、愛心后的內在變化?！薄盀閯e人而活，主動地去承擔那些處于恐懼之中的人們應該承擔的責任?！?我的意思是她是一位甘地式的女性，她為了民主手無寸鐵地奮斗了30年，她唯一的武器就是她的話語和演，她為了民主手無寸鐵地奮斗了30年，她唯一的武器就是她的話語和演講。這是一個女人手無寸鐵的戰(zhàn)斗，她只是用自己的善意和智慧來戰(zhàn)斗，就像甘地一樣，她是一位甘地式的女性。在歷史上，你能夠找出幾位這樣的女人？從來沒有做過任何違法的事情，但卻被拘禁了24年。這是瘋狂的。

在1998年，昂山素季離開牛津回到緬甸探訪病中的母親，并最終留在了這片土地，而在1999年，她的丈夫阿里斯在診斷出癌癥晚期后同年去世。阿里斯不被允許入境緬甸，這是為了逼迫昂山素季在去留之間做出最后的抉擇。丈夫的病與死成了誘餌。這部電影著重描述了那個壓抑的、令人難以置信的抉擇，這是人類的悲劇。他們的愛情是驚心動魄的。

昂山素季，一個女人，用她柔弱的身軀支撐起民主的信念，捍衛(wèi)著人類普世的尊嚴。一位偉大的女性，與曼德拉一樣在追求自由與民主的道路上堅守了20年。一位為理想犧牲家庭幸福的母親，獲得諾貝爾和平獎當之無愧。盡管某國已有兩位諾和獎得主，但支持邪惡朝鮮的某國無法理解諾獎的真諦。

她從容向百萬群眾發(fā)表演說；在軍警的槍口和隨時開槍的威脅聲中，她面不改色慷慨赴集會；她以絕食至死為抗議，為獄中戰(zhàn)友爭權利。能夠這樣做的人，一定是自己首先克服了恐懼的人，昂山素季說：“對一個個人或者一個國家而言，最了不起的天賦是無畏——不是全然的血氣之勇，而是打從心中沒有恐懼?！?“在愛中無恐懼”的偉大精神，正是昂山素季超越圣女貞德的地方，也是“非暴力主義者”超越“無產階級革命戰(zhàn)士” 的地方。

'用你的自由,以促進我們的自由'為緬甸人民的自由和和平,被軟禁15年,手無寸鐵,只是用自己的善意和智慧來戰(zhàn)斗的絕美女子—昂山素季，！這位緬甸人民叫“母親’的昂山素季，一個平和智慧堅定的女子,一個溫婉被丈夫放任但深愛并無私堅持的妻子,一個給孩子大愛正義自信的母親

與昂山素季的政治經歷形成復線，是她與那位英國丈夫邁克·阿里斯之間凄美的愛情，在這個維度，昂山素季表現(xiàn)了作為人尤其是作為妻子作為母親的“人性美”?；酵竭~克·阿里斯懂得使命對妻子的呼召，他甚至把一個丈夫對妻子的愛也全部貢獻給了妻子的事業(yè)：他是民主運動的“印刷工”、是民主運動的宣傳員、是妻子無法顧及的家庭支柱、是妻子最大的心理慰籍，他奔走于世界各地，呼吁政要制裁緬甸專制政權，還游說諾貝爾頒獎委員會，將1991年諾貝爾和平獎頒給了昂山素季。夫妻最后的相聚是在1995年底，可是此后他便不再獲準進入緬甸。1999年3月，阿里斯因癌癥在牛津逝世，生前他知道昂山素季一旦離開祖國，就再也不能回去，因此拒絕了與最愛之人的最后見面，用生命為妻子的事業(yè)做出了最后的貢獻，信守了“我永遠不會站在你和你的祖國之間”的諾言。昂山素季得知丈夫去世的消息，悲痛欲絕，她在日記中寫道：“我的家庭的分離，是我爭取一個自由的緬甸所必須付出的代價之一?！痹谂c丈夫凄美的愛情故事中，昂山素季在“家庭”環(huán)節(jié)表現(xiàn)了一個女人最多的柔軟，她覺得自己對不住丈夫，對不住孩子，她欠他們太多太多，甚至在丈夫彌留之際也無法去到他的身邊。影片中，她的哭、她的思念、她的掛欠、她的孤獨都是在“家庭”環(huán)節(jié)展現(xiàn)出來。但她有使命大于家庭，家庭需要她而人民更需要她，她只能是在犧牲家庭中擁抱國家。家庭這一復線與政治運動相交織，讓我們看到神性光芒與人性光輝交相輝映。

昂山素季是我的政治偶像！她是打不到的鐵娘子，一位敢于為夢想奔波的母親、愛人。一個牛津學者的美麗夫人，2個孩子的母親，叩問;是什么讓她走上了這條不歸路呢？是人類崇高的理想。對于昂山素季，我們都應該表達深深的敬意。

昂山素季，不談其父對中國遠征軍的對抗，但為女兒，女人，妻子，母親都談不上稱職，并不是不愛，只是為擁有自由民主的人民，緬甸人民會像愛他的父親一樣愛她！是為了民族自由和平而奮斗的勇士。

昂山素季真是一個偉大的女人。實在忍不住的淚淚：昂山素季第一次公開演講；大兒子代替母親發(fā)表諾貝爾和平獎獲獎感言時兩個時空的合奏；得知丈夫的癌癥后倆人都故作堅強的跨國電話；丈夫死之前亦不能見最后一面，一個人蜷縮在地板上哭成淚人。昂山素季不僅是個經歷曲折的政治人物，也是個好妻子好母親。不評論政治這種復雜的事，光從電影而言，人物塑造得很真實，讓我?guī)锥扔錅I；同時也算是讓我了解了緬甸這個陌生的國家。

緬甸是個亞洲小國，但卻因產生了一位偉大的女性昂山素季，而受到世界不斷關注。她就是昂山素季。她沒有權力，沒有金錢，沒有官銜，卻是亞洲最有力量、最有美麗的政治領袖和精神領袖。她因我們而失去了自由，這位本來可以在西方過著優(yōu)越生活的學者。她因我們而處于饑餓之中，這位弱小、文雅而美麗的女性。

還記得一個畫面：1989年4月5日，當她和她的同伴一起進行在一個城鎮(zhèn)的街上時，一隊士兵擋在了她的面前，威脅著如果她們再往前走，就要開槍，昂山素季要求她的支持者們站到邊上，獨自一人毫無畏懼的挺上前云，面向黑洞洞的槍口，以一個柔弱之軀對峙一群手按扳機的軍人。在相持的最后一刻，負責指揮的少校命令士兵不要開火。對于這種勇氣，她曾說：“實現(xiàn)民主不要僅僅依靠別人的勇氣與無畏。你們中的每一個人都必須作出犧牲，去成為一個無畏的有勇氣的英雄。只有到那時候，我們才能夠享受到真正的自由?！?/p>

應該相信，在當今這個文明成為強勢的世界上，所有的專權者都活在恐懼中，他們知道叢林法則越來越玩不轉了，都不愿走到薩達姆和卡扎菲那樣的絕境。不過由于各自心懷僥幸，還在做困獸猶斗，以為會時來運轉而已?？墒前荷剿丶疽活惾宋锏拇嬖?，不容他們拖延，逼著他們盡快做出最后的選擇！這就是昂山素季這類人物存在的巨大影響力！

在組織中，領導者和成員共同推動著團隊向著既定的目標前進，從而構成一個有機的系統(tǒng)，領導者的個性特征和領導藝術，員工的主觀能動性，領導者與員工之間的積極互動，組織戰(zhàn)略與經營目標的制定以及實現(xiàn)的過程都與企業(yè)的領導者本身的領導能力直接相關！著名領導力訓練專家譚小芳老師表示，領導力的核心是對他人產生的一種持續(xù)的影響力。

拿破侖·希爾曾經說過：“在別人的影響下生活著，就等于不屬于自己，就等于被別人的意志給俘虜了，這樣的人即使再優(yōu)秀，也不會登上一把手的位置?！钡拇_，影響力弱的人只會生活在他人的陰影下。一個有強大影響力的人，身邊總是會有很多的朋友，因為他們總是不自覺地會受到他的吸引；一個有強大影響力的領導，做起事來總是感覺更輕松自如，下屬也總是更愿意真心接受他的領導；一個有強大影響力的職員，不但更易被領導欣賞，輕松讓領導接受自己的建議，而且也能更廣泛地影響其他同事。

總之，在這個時代里，個人如果想在組織中擁有廣泛的影響力，就要對領導力有深刻的認識和高度的自覺。雖然我仍然不能認同領導者可以培養(yǎng)出來的觀點，但我相信領導力是能夠得到提升的。面對這個瞬息萬變、日益復雜的世界，譚小芳老師希望每一個領導者都可以重視領導影響力，提升領導影響力！總之，昂山素季是一個了不起的英雄！頂天立地！

第三篇：昂山素季電影觀后感

《昂山素季》電影觀后感

《昂山素季》電影觀后感

昨晚看了一直期待的電影《昂山素季》，和一個留宿下來的朋友一起。

她是一個前獸醫(yī)，理性而固執(zhí)，看完電影之后，我們幾乎是狠狠的爭吵了一場。最后她說我觀點狹隘，我怒吼：“在我狹隘的觀點和我家狹隘的沙發(fā)之間，你選一個吧！”

唉，為一部電影吵成這樣，今天早晨醒來，不免覺得好笑。

我們爆發(fā)的沖突點是： 我的不滿在于：“為什么這變成一部歌頌偉大愛情的電影？我想看到的那些都沒看到。”

她的觀點在于：“如果你只看到了愛情和昂山素季，那么你誤解了導演，電影是在讓你關注緬甸這個國家，歷史和政治，愛情只不過是一個線索而已?！?真的是這樣嗎？

電影不好看，往往就讓我不滿。

在一部叫做《昂山素季》的電影里，我想看到什么？ 我想看到一個真實，飽滿，生動的人。

一個并非一開始已經是圣人的人，而是一個修行的過程。

我想看到她的生活平衡一夜之間被打破，她本是一個在牛津相夫教子的女人，卻必須成為一個混亂國家的政治領袖，她如何重建這種平衡。我想看到她內心的信仰從何而來，如何在幾十年中持續(xù)的滋養(yǎng)她。

我想知道她精神的絕境可曾出現(xiàn)，而信仰的光芒如何照亮了那些個漫漫長夜。我想看見她性格的不完美處，她的暴躁，易怒，她也應曾憎恨，恐懼，心存放棄，這些東西如何一點一點的改變，就像她的力量如何一點點改變了那些人民。這些人包括了愛戴她的人，憎恨軍政府的人，也包括了體制內的人，包括了軍人們和他們的親人，我想，是不是也包括了囚禁她的丹瑞將軍本人。據說丹瑞將軍晚年也一直在參禪，我想，他在漫長的歲月中，應該一直在掂量昂山素季這個女人，試圖去了解這個人。

這個世界上，最了解你的人，往往不是你的愛人，而是你的敵人。

他掂量著她，他們默默的對峙，在幾十年內，一再改變對她的看法，也一再改變對她的方法，直到最后，默許了對她的釋放，不管出于什么目的。

作為一個長期被軟禁的政治人物，她的精神領袖的意義，高于她實際上的政治作為，也就是說，她的理念重于她的方案。電影中，她表現(xiàn)出的理念是堅持，非暴力，我還想看到更深層次的東西，比如愛。

她一直說，她不恨囚禁自己的軍政府，因為她相信，修復式正義比報復式正義更重要。

她相信不地道的手段，難以達到地道的目的。

她相信原諒，但并不是遺忘?；獬鸷蓿皇腔乇艹鸷?。她相信只要她開始恨，就是向軍政府妥協(xié)。

人遭受不幸，不可能不恨，就像曹雪芹，我也想看到，她如何把心中的愛

恨都放平，最終達到那種感動人心的高貴和平靜。

我想看到的，不僅僅是“昂山素季是誰”，還想看到，“她如何成為昂山素季。” 這是一個過程，是時間流程，也是生命的歷程。在我看來，這才是電影。

電影不僅僅是塑造了一個人物，而且揭示了這個人物的蛻變歷程，心靈層次。

一個精神領袖，是怎么改變民眾的？ 這個確實很難寫。

我和獸醫(yī)都談起《摩托車日記》這部電影，《摩托車日記》好看，也好寫，因為切 格瓦拉是一個濃墨重彩的人物，而這部電影又是一部公路片，一直在路上，外部動作連綿不絕，景色豐富多變，人物也自然出入，引發(fā)和印證主人公內心的變化，所以電影生動，豐富，深刻。昂山素季難寫，一個是她的外部動作少，一直被囚禁，一個是她一直呆在靜室里，場景也難以更換，顯得很凝滯。

還有一個，我想，阻礙導演的一個重要原因，就是昂山素季還活著，為活著的人物立傳，需要更大的勇氣，尤其是對一個你崇敬的人物。為尊者諱，為愛者諱，是我們的本能。

這些都可以理解，但是我還是覺得，藝術創(chuàng)作者最大的本能，是最多最真的好奇，對一個人物孜孜不倦的挖掘，以及對這個人物生長的世界，客觀自然的看待，錯落有致的展示。

就像刨出一棵植物，根須會帶出很多泥土，那些泥土隨它而來，和它在一起。（最近老想去偷花，不好意思比喻暴露了我的想法！）

很多年以前，我很喜歡一部壓根沒看過的電影，叫做《神父》。我從《環(huán)球銀幕》雜志上讀到關于這部電影的介紹，很震撼。

電影關于一個神父卻發(fā)現(xiàn)自己是同性戀，他內心的沖突和痛苦不言而喻。最多的沖突都是靈魂內的沖突，使得”我所在的靜室就是我的受難地。“ 他的心不自由，身在何處都不自由。而在昂山素季，如果她曾經被囚禁，那么，囚禁她的，不應該僅僅是外部的暴力。囚禁我們的，往往是我們自己。我們的恐懼，我們的憤怒，我們的恨。我想，她的心一旦獲得了自由，那么身處何處，都是自由。她的受難地，應也是她的得救地。

是的，我滿想在一部電影里看到這些，雖然獸醫(yī)一直堅持，這都是我的執(zhí)念，我的傲慢和偏見，一部電影就是它所展示的樣子，不是我想要看到的樣子。

最后我說一句，楊紫瓊演得真好。

一生的風雨歷練，江湖劍氣，將老時凝練成一塊寶重溫潤的玉石，手中無劍，心中有劍，以氣化人，而不再是以技懾人。

我覺得很有意思，她是一個打女，卻扮演一位堅信非暴力的女人。她把昂山素季那種大勇若怯演得很好，那種虛弱下的力量，始終帶著人

世滄桑全都經歷之后的平靜自持。平靜來自于不畏懼苦難，也因為，她也配得上她所經歷的苦難。

(責任編輯：麥田守望者)

第四篇：也無風雨也無晴——蘇軾《定**》賞析_楊海軍

也無風雨也無晴 ——蘇軾《定**》賞析

楊海軍

蘇軾（1037～1101）北宋著名文學家，藝術家。字子瞻，又字和仲，號東坡居士。眉州眉山（今四川眉山）人。公元1057年（嘉祐二年）與弟蘇轍同榜進士入仕，授福昌縣主簿、大理評事、簽書鳳翔府節(jié)度判官，召直史館。公元1079年（元豐二年）因烏臺詩案被貶為黃州團練副使。公元1086年（元祐元年）還朝，為中書舍人，翰林學士，知制誥。公元1094年（紹圣元年），又被劾奏譏斥先朝，遠貶惠州、儋州。公元1100年（元符三年），始被召北歸，次年卒于常州。

在歷代文人中，蘇軾無疑是一個具有傳奇色彩而又歷經磨難的文學家。他豁達的人生哲學、完美的人格理想、多才多藝的絕世才華，閃耀在歷史的時空中。他成了后世文人仰慕的偶像。作為現(xiàn)代人，我們仍然對蘇軾的人生哲學有相當大的認同。在社會競爭日趨激烈、心理壓力日趨增大的今天，蘇軾的作品像一付清涼劑，讓我們浮躁不安的心靈得到絲絲的撫慰；它們亦如晨鐘暮鼓，時時提醒我們要安頓好自己的心，要以一顆寧靜的心去看待世間的一切。他的詞《定**·莫聽穿林打葉聲》正是這樣的代表作品: 三月七日，沙湖道中遇雨，雨具先去，同行皆狼狽，余獨不覺。已而遂晴，故作此。

莫聽穿林打葉聲，何妨吟嘯且徐行。竹杖芒鞋輕勝馬，誰怕？一蓑煙雨任平生。料峭春風吹酒醒，微冷，山頭斜照卻相迎?；厥紫騺硎捝?，歸去，也無風雨也無晴。

此詞作于作者被貶黃州后的第三年（1082年）。蘇軾只因反對新法，于宋神宗元豐二年被人以其詩有“謗訕朝政及中外臣僚”之意彈劾，于知湖州任上逮捕送御史臺獄；羈押四月余后，謫任黃州團練副使。蘇軾的坦蕩仕途突遭狂風暴雨，他幾欲投江自盡。但謫貶路上，壯美山川洗滌了他那蒙垢的心靈，村野生活又讓他找到了心靈的歸宿。由此，他對人生大徹大悟，懂得了“我是世間閑客，此閑行”（《南歌子》），不再留戀廟堂，而只寄情于山水了。1082年的某一天，生活貧困的東坡先生，去看友人向官府替他要來的幾十畝荒地打算自己耕種，在路上遇雨，因為沒有雨具，同行皆狼狽，唯他在雨中從容不迫地行走。本是一場常見的雨，在常人看來已是習以為常，而深諳宇宙、人生之道的蘇軾，卻怦然心動，靈感來襲，輕輕一吟，便成了千古絕唱。

我們先看詞的上闋，上闕寫雨中的情形和雨中的思緒。首句“莫聽穿林打葉聲，何妨吟嘯且徐行”。從小序中可知，這場風雨是突如其來的。由于雨具已給人先帶走了，同行的人都倉皇奔走，急急避雨，十分狼狽。而東坡卻毫不在意。在暴雨和慌亂的人群中，他反而吟哦起詩句，放慢了腳步，儼然是閑庭信步。所謂“穿林打葉”，意指雨的兇猛，雨點穿過樹林，打在樹葉上，也打在蘇軾和同行者的身上，這當然是相當的狼狽了。但是，蘇軾卻不覺得雨的兇猛和被雨淋濕后的狼狽。面對風雨，他悠然自得，并勸同行者“莫聽穿林打葉聲”，任你風雨肆虐，我自坦然面對。勸同行者“何妨吟嘯且徐行”，既然大自然的風雨不能改變，不如改變我們的心態(tài)，在雨中吟詩放歌，徐徐前行。“吟嘯”，吟詩長嘯，為什么要在風雨中“吟嘯”呢？那代表一種玩賞的心態(tài)，是在困境中，在心靈上留有一點小小的空間，讓自己還有閑情逸致去玩賞。這里主要是寫作者的心態(tài)、定力和持守。面對自然的風雨也好，人生的風雨也好，需要你用平靜悠閑的心態(tài)，相當大的定力和持守去面對?！澳牎倍质菍︼L雨打擊的否定，“何妨”二字是對悠閑人生態(tài)度的肯定，這兩句分別從否定和肯定兩個方面來表達作者的思想情感。

“竹杖芒鞋輕勝馬，誰怕？一蓑煙雨任平生”?！懊⑿保菪?。在東坡看來，在這樣的天氣里，手拄竹杖，腳穿草鞋，行走在泥濘中，比起帶著隨從騎著馬可要輕便得多。按理說，徒步跋涉要更艱難，蘇軾為什么要說“輕勝馬”呢？竹杖芒鞋，是平民和閑人的裝束，而馬往往是官差吏卒等奔波忙碌之人的坐騎，所謂“行人路上馬蹄忙”。其實這里還隱含了兩種生活的對比，一種是竹杖芒鞋的平民生活，一種是肥馬輕裘的貴族生活。在歷經了政治上的風風雨雨后，蘇軾越來越認同這種真真切切、平平淡淡的平民生活。“竹杖”、“芒鞋”是蘇軾用來表達平民生活的重要意象，在其詩詞中經常使用，如《初入廬山》：“芒鞋青竹杖，自掛百錢游。”。“竹杖芒鞋”就是蘇東坡典型的平民形象，也是其平民人格的真實寫照。此時蘇軾已決定在黃州買田，自耕自食，過一種平民式的自適生活。這里的“輕”，實際上是表達作者對當時生活的感受，流露出對為官生涯的厭倦之情。正如他在《答李端叔書》云：“得罪以來，深自閉塞，扁舟草屨，放浪山水間，與漁樵雜處，往往為醉人所推罵，輒自漸喜不為人識?！奔热荒軌蛉绱顺摚秋L風雨雨又有什么可怕的呢？因此，作者說：披蓑戴笠，垂釣煙雨，不也可以自在地度過一生嗎？

“一蓑煙雨”，是說整個蓑衣都在煙雨中，實際上是說他的全身都在風吹雨打之中。這“一蓑煙雨”也象征人生的風雨、政治的風雨。而“任平生”，是說一生任憑風吹雨打，而始終那樣的從容、鎮(zhèn)定、達觀。這一句簡直就是蘇軾一生生活的寫照。他在政治上不斷地受到打擊，一貶再貶，晚年最后流放到了蠻荒之地海南島。但是在精神上，他始終沒有被打敗，始終保持一顆鮮活靈動的心。當他被貶到海南島，仍能夠寫出“云散月明誰點綴，天容海色本澄清”這樣心靈純凈的句子。對于“一蓑煙雨”這樣的意象，蘇軾是非常喜愛的。他對唐代詞人張志和的詞《漁父》中“青箬笠，綠蓑衣，斜風細雨不須歸”這樣的句子極為贊賞，恨其曲調不傳，并將其改為《浣溪沙》中句子（“自庇一身輕箬笠，相隨到處綠蓑衣”）入歌。

我們再看詞的下闋，下闋轉到寫雨后的景象和雨后的感悟?！傲锨痛猴L吹酒醒，微冷，山頭斜照卻相迎?！薄傲锨汀?，風寒貌。雨過天晴，春風微寒，吹醒了作者的酒意。抬眼望去，夕陽從山頭斜照過來，仿佛是在迎接風雨后歸來的作者。這里作者描繪了一個有趣而又充滿哲理的畫面：一邊是料峭春風，作者感到絲絲的冷意；一邊是山頭斜照，作者感到些些的暖意。這既是寫景，也是表達人生的哲理。人生不就是這樣充滿辯證法嗎？在寒冷中有溫暖，在逆境中有希望，在憂患中有喜悅。當你對人生的這種辯證法有了了悟之后，就不會永遠沉陷在悲苦和挫折之中，就會在微冷的醒覺中升起一股暖意、一線希望?！吧筋^斜照卻相迎”，是對生活的一種積極觀照，是一種通觀，是蘇軾經歷磨難和打擊之后，在靈魂上的升華。蘇軾在他的另兩句詩中，也表達這種思想：“參橫斗轉欲三更，苦雨終風也解晴?！币庵^凄風苦雨之后也終會放晴的。這也正如我們常說的：不經歷風雨，怎能見彩虹？ 在此基礎上，蘇軾進一步徹悟人生：“回首向來蕭瑟處，歸去，也無風雨也無晴?！边@飽含人生哲理意味的點睛之筆，道出了詞人在大自然微妙的一瞬所獲得的頓悟和啟示：自然界的雨晴既屬尋常，毫無差別，社會人生中的政治風云、榮辱得失又何足掛齒？句中“蕭瑟”二字，意謂風雨之聲，與上片“穿林打葉聲”相應和?！帮L雨”二字，一語雙關，既指野外途中所遇風雨，又暗指幾乎致他于死地的政治“風雨”和人生險途。

歸去之后，看剛才刮風下雨的地方，哪里有什么雨，哪里有什么晴。所謂風雨，所謂晴，不過是人心中的幻象而已。這里蘇軾進入到了佛教所說的“無差別境界”。在佛教看來，“萬法惟心所現(xiàn)”，世界的一切物象皆是心所幻化而出的。如果心靜，世界自然清靜。其實世界萬物并沒有什么區(qū)別，只是我們有了分別心才有了世界萬象。如果我們內心進入到了無差別的境界，世界萬物哪有什么分別呢？因此佛教勸人“無執(zhí)”，一切都不要執(zhí)著，不要被外物所系縛。成功也好，失敗也好，都不要太在乎，所謂“寵辱不驚”。蘇軾在這里表達的正是這樣一種哲理，歸去之后（可理解心靈的皈依），心靈進入了寧靜的境界，再看生活中的風雨或陽光，哪有什么區(qū)別呢？都微不足道。他在此勸人既不要因風雨而擔驚受怕，也不要因陽光而欣喜若狂，一切都泰然處之。這看來似乎有些唯心的色彩了，其實這是一種人生的大境界，是一種了悟宇宙、人生之后的大超越。這也反映出了蘇軾的人格境界，應該說蘇軾的一生基本上達到了這一境界。晚年他流放到海南島后，又把這三句稍一改，寫入了另一首詩《獨覺》：“瀟然獨覺午窗明，欲覺猶聞醉鼾聲?；厥紫騺硎捝?，也無風雨也無晴。”可見，蘇軾是以此來磨礪自己的人格境界，并貫穿在他一生的生命歷程之中。全詞以這樣充滿哲理的句子收尾，韻味無窮，令人深思。

這首詞是蘇軾哲理詞的代表作，讀罷全詞，令人心情振奮，心境豁然，心靈凈化。人生的沉浮、情感的憂樂，在讀者的理念中自會有一番全新的體悟?？v觀全詞，一種醒醉全無、無喜無悲、勝敗兩忘的人生哲學和處世態(tài)度呈現(xiàn)在讀者面前?！耙矡o風雨也無晴”，是一種寵辱不驚、勝敗兩忘、曠達瀟灑的境界，是一種“至人無己，神人無功，圣人無名”的境界，是一種回歸自然，天人合一，寧靜超然的大徹大悟。

第五篇：昂山素季的諾貝爾和平獎致辭

昂山素季的諾貝爾和平獎致辭

國王和王后陛下，王子殿下，閣下們，挪威諾貝爾委員會卓越的委員們，親愛的朋友們：

多年以前，有時候回想起 來，好象是多生多世以前，我在牛津同我的兒子亞歷山大一起收聽廣播節(jié)目《荒島唱片》。那是個非常著名的節(jié)目（我覺得它現(xiàn)在應該還在廣播吧），邀請各行各業(yè) 的名人來談談，當你身處在荒島時想攜帶一件什么東西，是哪八張唱片，是除了圣經和莎士比亞全集之外的哪本書，還是哪一件奢侈品？當節(jié)目結束的時候，亞歷山 大和我都聽得很開心。亞歷山大問我是不是可能會上這個節(jié)目，我隨口答道：“為什么不會呢？”因為他知道只有名人才可以上這個節(jié)目，就很真心的問我，如果我 被邀請的話，是因為什么理由呢。我想了一會然后答道：“可能是我會得諾貝爾文學獎吧?！比缓笪覀兌夹α恕＿@個前景看起來美好，但確實不太可能。

（我現(xiàn)在記不起為什么我會說這么一個答案，可能是因為我那時候剛讀了一本由諾貝爾文學獎得主寫的書，或者是那天的名人正好是個著名作家。）

1989年，當我第一次被軟禁時，我的亡夫邁克爾?阿里斯來 看我，他告訴我有個朋友約翰?菲尼斯提名我為諾貝爾獎候選人。那時候我也笑了。邁克爾忽然覺得很驚訝，然后他也明白為什么我會笑了。諾貝爾獎？這個愿望是 很美好，但確實不太可能。那當我真的獲得諾貝爾和平獎之后是什么感覺呢？這個問題讓我想了很多次，這確實是個合適的時機來審視，諾貝爾獎對我意味著什么，和平又意味著什么。就像我在訪談中多次說過 的，有天晚上我聽收音機時，得知我獲得了諾貝爾和平獎。這并不令人驚訝，因為在之前一周，其他好多廣播都說我是最有希望獲獎的人之一。當我準備這篇演講 時，我努力地試圖回憶當我得知獲獎之后的第一反應是什么。我想，我不敢確定，大概是像：“哦，他們把獎給我了?！蹦欠N感覺并不很真實，因為那段時間我自己 都不像是個真實的存在了。

在我被軟禁的期間，我常 常感覺自己不是真實世界的一部分了。房子就是我的世界，那些同樣不自由的人們也有他們的世界，他們在監(jiān)獄里可以相互陪伴，那些自由的人們也有他們的世界； 每個世界都像是個獨立的星球，沿著各自的軌道在不同的孤獨宇宙中默默運行。諾貝爾和平獎把我從孤立的世界拉回了和其他人一起的世界，讓我重建起了現(xiàn)實感。當然這并不是突然發(fā)生的，而是花了幾天，幾個月，當各方對獲獎的反應的新聞通過電波傳到我這里時，我才開始理解諾貝爾獎的意義。它讓我再次感到真實，把我 拉回更廣闊的人類社區(qū)。更重要的是，諾貝爾獎讓全世界都關注緬甸的民主和人權運動，我們不會被忘記。

法國人說，離別，就是一 部分的死亡。其實遺忘也是一部分的死亡。遺忘削弱了把我們凝聚成人類的紐帶。我最近訪問泰國時會見了緬甸的移民工人和難民，許多人哭泣道：“不要忘了我 們！”他們是說：“不要忘記我們的困苦處境，不要忘記做你能做的來幫助我們，不要忘記我們同樣屬于你的世界?！碑斨Z貝爾獎委員會授予我這項獎項時，他們也 把那些被壓迫和被孤立的緬甸看作世界的一部分，他們意識到人類的同一性。所以接受諾貝爾和平獎，就對我個人來說，使我對民主與人權的關切超越了國界。諾貝爾和平獎打開了我心中的一扇門。

緬甸的和平觀可被看作 是，通過阻止那些妨礙和諧與益處的因素，而獲得幸福感的提升。nyein-chan這個詞字面上可被翻譯為當火被撲滅后的清涼。痛苦與爭斗之火在世界熊熊 蔓延。在我的祖國，北部的戰(zhàn)爭仍未停息，西部的群體暴力導致的縱火與謀殺在我出發(fā)的前幾天仍在發(fā)生。新聞中對他人的暴行充滿世界各地。饑餓、疾病、被迫離 家、失業(yè)、貧窮、不公、歧視、成見、愚頑，這些構成了我們每天的生活。哪里都有陰暗的力量在蠶食和平的基石。哪里都能找到對物質與人力資源的輕率浪費，而 這些是在世界上保有和諧與快樂所必需的。

第一次世界大戰(zhàn)造成了對年輕人的極大消耗，和對我們星球上的正面力量的殘酷損害。那個年代的詩篇對我有特殊的意義，因為當我首次讀到那些詩時，我正處在和那些年輕人一樣的年紀，但他們卻不得不在生命之花剛剛盛開的時候就面臨枯萎。一名在法國外籍軍團中戰(zhàn)斗的年輕美 國人，在他1916年的一次行動之前，像是預見到他的死亡一樣寫道：“在爭奪的障礙前；”“在小山坡的傷疤前；”“在午夜起火的城鎮(zhèn)中?！蹦贻p人、愛和生 命，一起永遠消失在毫無意義地占領行動中，只為了占領那些沒有名字也不會被記住的地方。為了什么？快一個世紀過去了，我們仍然在尋找一個令人滿意的答案。

如果暴力程度輕一些，而代以魯莽與毫無遠見地罔顧人類社會的未來，我們就可以脫罪嗎？戰(zhàn)爭并不是和平唯一的墳墓。在任何痛苦被忽視的地方，沖突的種子都會在屈辱、苦難與激怒中被埋下。

在孤獨中生活的有一個好 處，我有足夠的時間來思考我所知與所接受的戒律的含義。作為一個佛教徒，我從小就知道“苦諦”的意義。幾乎每天，當我身邊的老人們，有時還有不那么老的人 們，遭受痛苦或不順時，他們就會低聲吟誦“苦諦，苦諦”。然而，只有當我在被軟禁的那些年里，我才真正去研究六種大苦之相。它們是：生、老、病、死、愛別 離、怨憎會。我仔細地審視著六種大苦，不是從宗教經文的角度，而是從每日平常的生活中去審視。如果苦是生活中不可避免的一部分，我們就應該盡量在世俗活動 中盡量減輕它們。我仔細思考過關于母子的生產護理、關于給予老年人口足夠的設施，關于全面的公共衛(wèi)生服務，關于慈善照料與護理。我尤其升起了對后兩種苦的 興趣：愛別離和怨憎會。我們的佛陀在他自己的生活中經歷了什么，使得他要將這兩種苦從許多大苦中總結出來呢？我想起了囚犯、難民、移民工人和非法人口交易 的受害者，他們被從故土上連根拔起，離開家園，同家人和朋友分離，被迫在不歡迎他們的陌生人間艱難生活。

我們有幸生活在這樣一個 時代，人們意識到社會福利與人道援助不僅是有利的，而且是必須的。我很有幸生活在這樣一個時代，政治犯的命運受到各地人們的廣泛關注，民主與人權已經廣泛 地，甚至是普遍地被認同為一種與生俱來的權利。在我被軟禁期間，我時常從《世界人權宣言》的序言中獲取力量。我最喜愛的幾段話是這樣的：

……對人權的無視和侮蔑已發(fā)展為野蠻暴行，這些暴行玷污了人類的良心，而一個人人享有言論和信仰自由并免予恐懼和匱乏的世界的來臨，已被宣布為普通人民的最高愿望，……為使人類不致迫不得已鋌而走險對暴政和壓迫進行反叛，有必要使人權受法治的保護……

如果有人問我，為什么要為緬甸的人權奮斗，上面兩段話就是答案。如果有人問我，為什么要為緬甸的民主奮斗，那是因為我相信民主制度是人權的保證。

在過去一年里，已有跡象 表明，那些為民主和人權所作出的努力，已經開始在緬甸開花結果。朝民主化方向的一些積極的改變已經出現(xiàn)。如果我說我主張謹慎的樂觀，不是因為我沒有信心，而是我不愿意盲目地鼓勵。如果缺乏對未來的信心，缺乏對民主制度和人權基石在我們社會中不僅必要而且可能的信念，我們前進的步伐不可能在被破壞這么多年以 后依然經久不衰。我們一些斗士被降職，一些人離開了我們，但是作為核心的奉獻精神依然強大而堅定。當我回顧過去的許多年時，我驚訝于在最艱難的處境下還有 這樣多堅定的奮斗者。他們對我們事業(yè)的信念不是源于盲目，而是基于對他們堅忍的力量和對人民志向的極度尊重所作出的清楚估計。

今天我能與你們在一起，正是源于近來在我國發(fā)生的變化。這些變化能夠產生，是因為你們和其他所有熱愛自由與公平的人們，讓全球目光都來關注我們的處境。在繼續(xù)談論我的國家之前，請允許我先談一談我們的良心犯。在緬甸仍然有良心犯被關押。比較令人害怕的是，因為最著名的幾個人已經得到釋放，剩下的不出名的人將會被遺忘。我因為曾是 一名良心犯而站在這里。當你們看到我聽我演講的時候，請同樣記住這個經常被重提的事實：只有一名良心犯仍嫌太多。在我的國家，那些尚未得到自由的，尚未沐 浴公正之光的人遠遠多于一人。請記住他們，為他們做一切可能的事，使他們盡早獲得無條件釋放。

緬甸是一個多民族，多信 仰的國家，它的未來只能建立在真正的團結精神上。自從我們1948年獨立以來，整個國家從未迎來全面的和平。我們沒能夠建立起信任與理解來消除沖突的根 源。在90年代早期停火的時候，人們又升起了希望，直到2010年的幾個月中?；鹩直淮蚱啤Ｒ粋€輕率的舉動足以打破長期的?；馉顟B(tài)。近幾個月來政府和少數 族裔的談判已經取得進展。我們希望?；饏f(xié)定可以帶來由人民意愿所建立的穩(wěn)定的政局和團結的精神。

我的政黨，全國民主聯(lián)盟，同我一道已經準備好在全國和解中扮演任何角色。只有當各方勢力都表現(xiàn)出睿智的合作時，由總統(tǒng)吳登盛的政府推行的改革措施才能持久。這包括軍隊、少數族裔、各政黨、媒體、國內社會組織、商業(yè)社團，還有最重要的人民大眾。只有人民生活得到改善，改革才談得上有效，國際社會需要在其中扮演重要角色。經濟發(fā)展與人道主義援助，雙邊的共識和投資都需要互相協(xié)調，確保能夠促進社會、政治和經濟的均衡和可持續(xù)增長。我們國家的潛力是巨大的。它應當孕育和發(fā)展出一個不僅繁榮，而且更加和諧與民主的社會，使我們的人民能夠在和平、安全與自由中生活。

我們這個世界的和平不可分割。只要有一個地方的消極力量占了上風，我們就都處在危險之中?；蛟S有人會問消極力量能否被根除。答案很簡單：“不能！”善惡原本就共存于人性中。然而人類同時也有增強積極力量的能力，將消極力量的影響降到最小。在我們的世界上，絕對的和平是做不到的。但這并不妨我們朝此目標進發(fā)。我們專注于目標，就像在沙漠中的旅行者一樣，一直朝著指路星的方向前進，最終必能獲救。即使絕對和平因為不存在于人間而無法實現(xiàn)，但為了和平的努力將會把個人與個人，國家 與國家團結起來，在信任與友誼的幫助下，將我們人類社會建設得更加安全與仁愛。

我用“仁愛”這個詞是經過仔細推敲的，應該說仔細推敲了許多年。苦難中的快樂并不多見，我找到的最甜蜜和最寶貴的東西是我我所學到的仁愛的價值。我所感受到的每份仁愛，不論大小，都使我確信，仁愛我們的世界上永不嫌多。仁愛是用敏感的心去體察他人的需要，是用溫暖的情去響應他人的期望。即使是最輕微的仁愛觸碰也可以卸下心靈的負擔。仁愛可以改變人們的生活。挪威在這方面已經做出了模范式的表率。它給流離失所的人們提供家園，給那些在自己國家得不到安全與自由的人們提供避難之所。

難民遍布世界各地。當我 最近探訪泰國的MeaLa難民營時，我遇見了那些為盡可能讓被收容者在困苦環(huán)境中生活得更加自由而每日奮斗的人們。他們談到關切的事情時提到“捐助疲 勞”，或者也可以被翻譯為“同情疲勞”?！熬柚凇币簿褪墙涃M短缺?！巴槠凇本筒惶軌驕蚀_描述關注減少的情況。他們互為因果。我們能夠承擔放任同情疲勞所產生的后果嗎？如果不盲目而是關注他們的遭遇的話，是滿足難民生活需求的成本更高呢，還是漠不關心造成的后果更嚴重呢？我呼吁世界各地的捐助者們滿足這些四處尋覓的難民的需求，這些難民在庇護所的尋覓往往是徒勞的。

在MaeLa，我和泰國 負責達克省事務的官員進行了有價值的討論，達克省中還有另外幾座難民營。他們讓我了解到另外一些和難民營有關的更嚴重的問題：暴力式的叢林法則，非法使用 藥物，私釀烈酒，難以防控瘧疾，結核，登革熱和霍亂。政府當局的顧慮同難民的渴望一樣合情合理。東道國在解決這些與職責所在的困難時，也應當得到外界的關 注和援助。

我們最終的目標是創(chuàng)造一 個沒有被迫遷徙，沒有無家可歸和沒有絕望的世界，一個每個角落都是真正的圣堂，每個居民都生活在自由與和平中的世界。每種想法，每一句話，每個動作都增強 了積極的力量，有益于和平。我們每一個人都有能力做出這樣的貢獻。讓我們攜起手來，試著創(chuàng)造一個可以安全地入睡，開心地醒來的世界。

在1991年10月14 日，諾貝爾委員會這樣為它的陳述做總結：“挪威諾貝爾委員會將諾貝爾和平獎授予昂山素季，向這個女人不屈不撓的努力表示敬意，并向世界各地，致力于以和平方式為民主、人權和民族和解而奮斗的人們表達委員會的支持?！碑斘覅⑴c緬甸民主運動時，我從未覺得自己會得到什么獎或者什么榮譽。我們真正要爭取的獎賞，是一個自由，安全和公平的社會，在那里，我們的人民能夠意識到他們全部的潛能。獲得這項榮譽，正是在于我們的努力。歷史已經給予我們機會，使我們可以為我 們所相信的事業(yè)而奮斗。當諾貝爾委員會選擇獎榮譽授予我時，我在自由選擇的路上變得不再寂寞。為此我感謝委員會，感謝挪威人民和全世界支持與堅定我的信仰 和共同追求和平的人們。感謝你們。

Your Majesties, Your Royal Highness, Excellencies, Distinguished members of the Norwegian Nobel Committee, Dear Friends，Long years ago, sometimes it seems many lives ago, I was at Oxford listening to the radio programme Desert Island Discs with my young son Alexander.It was a well-known programme(for all I know it still continues)on which famous people from all walks of life were invited to talk about the eight discs, the one book beside the bible and the complete works of Shakespeare, and the one luxury item they would wish to have with them were they to be marooned on a desert island.At the end of the programme, which we had both enjoyed, Alexander asked me if I thought I might ever be invited to speak on Desert Island Discs.“Why not?” I responded lightly.Since he knew that in general only celebrities took part in the programme he proceeded to ask, with genuine interest, for what reason I thought I might be invited.I considered this for a moment and then answered: “Perhaps because I?d have won the Nobel Prize for literature,” and we both laughed.The prospect seemed pleasant but hardly probable.(I cannot now remember why I gave that answer, perhaps because I had recently read a book by a Nobel Laureate or perhaps because the Desert Island celebrity of that day had been a famous writer.)

In 1989, when my late husband Michael Aris came to see me during my first term of house arrest, he told me that a friend, John Finnis, had nominated me for the Nobel Peace Prize.This time also I laughed.For an instant Michael looked amazed, then he realized why I was amused.The Nobel Peace Prize? A pleasant prospect, but quite improbable!So how did I feel when I was actually awarded the Nobel Prize for Peace? The question has been put to me many times and this is surely the most appropriate occasion on which to examine what the Nobel Prize means to me and what peace means to me.As I have said repeatedly in many an interview, I heard the news that I had been awarded the Nobel Peace Prize on the radio one evening.It did not altogether come as a surprise because I had been mentioned as one of the frontrunners for the prize in a number of broadcasts during the previous week.While drafting this lecture, I have tried very hard to remember what my immediate reaction to the announcement of the award had been.I think, I can no longer be sure, it was something like: “Oh, so they?ve decided to give it to me.” It did not seem quite real because in a sense I did not feel myself to be quite real at that time.Often during my days of house arrest it felt as though I were no longer a part of the real world.There was the house which was my world, there was the world of others who also were not free but who were together in prison as a community, and there was the world of the free;each was a different planet pursuing its own separate course in an indifferent universe.What the Nobel Peace Prize did was to draw me once again into the world of other human beings outside the isolated area in which I lived, to restore a sense of reality to me.This did not happen instantly, of course, but as the days and months went by and news of reactions to the award came over the airwaves, I began to understand the significance of the Nobel Prize.It had made me real once again;it had drawn me back into the wider human community.And what was more important, the Nobel Prize had drawn the attention of the world to the struggle for democracy and human rights in Burma.We were not going to be forgotten.To be forgotten.The French say that to part is to die a little.To be forgotten too is to die a little.It is to lose some of the links that anchor us to the rest of humanity.When I met Burmese migrant workers and refugees during my recent visit to Thailand, many cried out: “Don?t forget us!” They meant: “don?t forget our plight, don?t forget to do what you can to help us, don?t forget we also belong to your world.” When the Nobel Committee awarded the Peace Prize to me they were recognizing that the oppressed and the isolated in Burma were also a part of the world, they were recognizing the oneness of humanity.So for me receiving the Nobel Peace Prize means personally extending my concerns for democracy and human rights beyond national borders.The Nobel Peace Prize opened up a door in my heart.The Burmese concept of peace can be explained as the happiness arising from the cessation of factors that militate against the harmonious and the wholesome.The word nyein-chan translates literally as the beneficial coolness that comes when a fire is extinguished.Fires of suffering and strife are raging around the world.In my own country, hostilities have not ceased in the far north;to the west, communal violence resulting in arson and murder were taking place just several days before I started out on the journey that has brought me here today.News of atrocities in other reaches of the earth abound.Reports of hunger, disease, displacement, joblessness, poverty, injustice, discrimination, prejudice, bigotry;these are our daily fare.Everywhere there are negative forces eating away at the foundations of peace.Everywhere can be found thoughtless dissipation of material and human resources that are necessary for the conservation of harmony and happiness in our world.The First World War represented a terrifying waste of youth and potential, a cruel squandering of the positive forces of our planet.The poetry of that era has a special significance for me because I first read it at a time when I was the same age as many of those young men who had to face the prospect of withering before they had barely blossomed.A young American fighting with the French Foreign Legion wrote before he was killed in action in 1916 that he would meet his death: “at some disputed barricade;” “on some scarred slope of battered hill;” “at midnight in some flaming town.” Youth and love and life perishing forever in senseless attempts to capture nameless, unremembered places.And for what? Nearly a century on, we have yet to find a satisfactory answer.Are we not still guilty, if to a less violent degree, of recklessness, of improvidence with regard to our future and our humanity? War is not the only arena where peace is done to death.Wherever suffering is ignored, there will be the seeds of conflict, for suffering degrades and embitters and enrages.A positive aspect of living in isolation was that I had ample time in which to ruminate over the meaning of words and precepts that I had known and accepted all my life.As a Buddhist, I had heard about dukha, generally translated as suffering, since I was a small child.Almost on a daily basis elderly, and sometimes not so elderly, people around me would murmur “dukha, dukha” when they suffered from aches and pains or when they met with some small, annoying mishaps.However, it was only during my years of house arrest that I got around to investigating the nature of the six great dukha.These are: to be conceived, to age, to sicken, to die, to be parted from those one loves, to be forced to live in propinquity with those one does not love.I examined each of the six great sufferings, not in a religious context but in the context of our ordinary, everyday lives.If suffering were an unavoidable part of our existence, we should try to alleviate it as far as possible in practical, earthly ways.I mulled over the effectiveness of ante-and post-natal programmes and mother and childcare;of adequate facilities for the aging population;of comprehensive health services;of compassionate nursing and hospices.I was particularly intrigued by the last two kinds of suffering: to be parted from those one loves and to be forced to live in propinquity with those one does not love.What experiences might our Lord Buddha have undergone in his own life that he had included these two states among the great sufferings? I thought of prisoners and refugees, of migrant workers and victims of human trafficking, of that great mass of the uprooted of the earth who have been torn away from their homes, parted from families and friends, forced to live out their lives among strangers who are not always welcoming.We are fortunate to be living in an age when social welfare and humanitarian assistance are recognized not only as desirable but necessary.I am fortunate to be living in an age when the fate of prisoners of conscience anywhere has become the concern of peoples everywhere, an age when democracy and human rights are widely, even if not universally, accepted as the birthright of all.How often during my years under house arrest have I drawn strength from my favourite passages in the preamble to the Universal Declaration of Human Rights:

…….disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspirations of the common people，…… it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law...If I am asked why I am fighting for human rights in Burma the above passages will provide the answer.If I am asked why I am fighting for democracy in Burma, it is because I believe that democratic institutions and practices are necessary for the guarantee of human rights.Over the past year there have been signs that the endeavours of those who believe in democracy and human rights are beginning to bear fruit in Burma.There have been changes in a positive direction;steps towards democratization have been taken.If I advocate cautious optimism it is not because I do not have faith in the future but because I do not want to encourage blind faith.Without faith in the future, without the conviction that democratic values and fundamental human rights are not only necessary but possible for our society, our movement could not have been sustained throughout the destroying years.Some of our warriors fell at their post, some deserted us, but a dedicated core remained strong and committed.At times when I think of the years that have passed, I am amazed that so many remained staunch under the most trying circumstances.Their faith in our cause is not blind;it is based on a clear-eyed assessment of their own powers of endurance and a profound respect for the aspirations of our people.It is because of recent changes in my country that I am with you today;and these changes have come about because of you and other lovers of freedom and justice who contributed towards a global awareness of our situation.Before continuing to speak of my country, may I speak out for our prisoners of conscience.There still remain such prisoners in Burma.It is to be feared that because the best known detainees have been released, the remainder, the unknown ones, will be forgotten.I am standing here because I was once a prisoner of conscience.As you look at me and listen to me, please remember the often repeated truth that one prisoner of conscience is one too many.Those who have not yet been freed, those who have not yet been given access to the benefits of justice in my country number much more than one.Please remember them and do whatever is possible to effect their earliest, unconditional release.Burma is a country of many ethnic nationalities and faith in its future can be founded only on a true spirit of union.Since we achieved independence in 1948, there never has been a time when we could claim the whole country was at peace.We have not been able to develop the trust and understanding necessary to remove causes of conflict.Hopes were raised by ceasefires that were maintained from the early 1990s until 2010 when these broke down over the course of a few months.One unconsidered move can be enough to remove long-standing ceasefires.In recent months, negotiations between the government and ethnic nationality forces have been making progress.We hope that ceasefire agreements will lead to political settlements founded on the aspirations of the peoples, and the spirit of union.My party, the National League for Democracy, and I stand ready and willing to play any role in the process of national reconciliation.The reform measures that were put into motion by President U Thein Sein?s government can be sustained only with the intelligent cooperation of all internal forces: the military, our ethnic nationalities, political parties, the media, civil society organizations, the business community and, most important of all, the general public.We can say that reform is effective only if the lives of the people are improved and in this regard, the international community has a vital role to play.Development and humanitarian aid, bi-lateral agreements and investments should be coordinated and calibrated to ensure that these will promote social, political and economic growth that is balanced and sustainable.The potential of our country is enormous.This should be nurtured and developed to create not just a more prosperous but also a more harmonious, democratic society where our people can live in peace, security and freedom.The peace of our world is indivisible.As long as negative forces are getting the better of positive forces anywhere, we are all at risk.It may be questioned whether all negative forces could ever be removed.The simple answer is: “No!” It is in human nature to contain both the positive and the negative.However, it is also within human capability to work to reinforce the positive and to minimize or neutralize the negative.Absolute peace in our world is an unattainable goal.But it is one towards which we must continue to journey, our eyes fixed on it as a traveller in a desert fixes his eyes on the one guiding star that will lead him to salvation.Even if we do not achieve perfect peace on earth, because perfect peace is not of this earth, common endeavours to gain peace will unite individuals and nations in trust and friendship and help to make our human community safer and kinder.I used the word ?kinder? after careful deliberation;I might say the careful deliberation of many years.Of the sweets of adversity, and let me say that these are not numerous, I have found the sweetest, the most precious of all, is the lesson I learnt on the value of kindness.Every kindness I received, small or big, convinced me that there could never be enough of it in our world.To be kind is to respond with sensitivity and human warmth to the hopes and needs of others.Even the briefest touch of kindness can lighten a heavy heart.Kindness can change the lives of people.Norway has shown exemplary kindness in providing a home for the displaced of the earth, offering sanctuary to those who have been cut loose from the moorings of security and freedom in their native lands.There are refugees in all parts of the world.When I was at the Maela refugee camp in Thailand recently, I met dedicated people who were striving daily to make the lives of the inmates as free from hardship as possible.They spoke of their concern over ?donor fatigue,? which could also translate as ?compassion fatigue.? ?Donor fatigue? expresses itself precisely in the reduction of funding.?Compassion fatigue? expresses itself less obviously in the reduction of concern.One is the consequence of the other.Can we afford to indulge in compassion fatigue? Is the cost of meeting the needs of refugees greater than the cost that would be consequent on turning an indifferent, if not a blind, eye on their suffering? I appeal to donors the world over to fulfill the needs of these people who are in search, often it must seem to them a vain search, of refuge.At Maela, I had valuable discussions with Thai officials responsible for the administration of Tak province where this and several other camps are situated.They acquainted me with some of the more serious problems related to refugee camps: violation of forestry laws, illegal drug use, home brewed spirits, the problems of controlling malaria, tuberculosis, dengue fever and cholera.The concerns of the administration are as legitimate as the concerns of the refugees.Host countries also deserve consideration and practical help in coping with the difficulties related to their responsibilities.Ultimately our aim should be to create a world free from the displaced, the homeless and the hopeless, a world of which each and every corner is a true sanctuary where the inhabitants will have the freedom and the capacity to live in peace.Every thought, every word, and every action that adds to the positive and the wholesome is a contribution to peace.Each and every one of us is capable of making such a contribution.Let us join hands to try to create a peaceful world where we can sleep in security and wake in happiness.The Nobel Committee concluded its statement of 14 October 1991 with the words: “In awarding the Nobel Peace Prize...to Aung San Suu Kyi, the Norwegian Nobel Committee wishes to honour this woman for her unflagging efforts and to show its support for the many people throughout the world who are striving to attain democracy, human rights and ethnic conciliation by peaceful means.” When I joined the democracy movement in Burma it never occurred to me that I might ever be the recipient of any prize or honour.The prize we were working for was a free, secure and just society where our people might be able to realize their full potential.The honour lay in our endeavour.History had given us the opportunity to give of our best for a cause in which we believed.When the Nobel Committee chose to honour me, the road I had chosen of my own free will became a less lonely path to follow.For this I thank the Committee, the people of Norway and peoples all over the world whose support has strengthened my faith in the common quest for peace.Thank you.