第一篇：精美英文欣賞在工作中學會成長

[美文欣賞]

To respect my work, my associates and myself.To be honest and fair with them as I expect them to be honest and fair with me.To be a man whose word carries weight.To be a booster, not a knocker;a pusher, not a kicker;a motor, not a clog.To base my expectations of reward on a solid foundation of service rendered;to be willing to pay the price of success in honest effort.To look upon my work as opportunity, to be seized with joy and made the most of, and not as painful drudgery to be reluctantly endured.To remember that success lies within myself;in my own brain, my own ambition, my own courage and determination.To expect difficulties and force my way through them, to turn hard experiences into capital for future struggles.To interest my heart and soul in my work, and aspire to the highest efficiency in the achievement of results.To be patiently receptive of just criticism and profit from its teaching.To treat equals and superiors with respect, and subordinates with kindly encouragement.To make a study of my business duties;to know my work from the ground up.To mix brains with my efforts and use system and method in all I undertake.To find time to do everything needful by never letting time find me or my subordinates doing nothing.To hoard days as a miser does dollars, to make every hour bring me dividends in specific results accomplished.To steer clear of dissipation and guard my health of body and peace of mind as my most precious stock in trade.Finally, to take a good grip on the joy of life;to play the game like a gentleman;to fight against nothing so hard as my own weakness, and endeavor to grow in business capacity, and as a man, with the passage of every day of time.[參考譯文]

尊重我的工作、我的同事和我自己。待之以真誠和公正，因為我也希望他們會這樣對待我。做一個一言九鼎的人；做一個支持者而不是一個吹毛求疵者，一個推動者而不是一個抱怨者，一個馬達而不是一個障礙。

先呈現(xiàn)良好的服務，再期待相應的報酬；以誠信換取成功；視工作為機遇，以快樂的心情投入其中，來換取最大的收獲，而不是視之為難以忍受的苦差事。

牢牢銘記（于心）：成功的關鍵在于自己，在于自己的智慧，自己的雄心，自己的勇氣和決心。對困難有充足的思想準備，努力戰(zhàn)勝它們，讓艱難的經歷成為未來的競爭資本。

工作的同時別忘了愉悅身心，以最高的效率取得結果。耐心接納合理的批評，并從中獲益。尊重上級，也尊重同事，尊重下屬，給予他們親切的鼓勵。

認真思索自己的工作職責；熟悉自己的工作。對所做的事情盡心盡力、循間法路。找時間做所有應做的事情，不要讓時間來找我或是讓自己的下屬閑著無所事事。象吝嗇鬼對待金錢那樣對待自己的每一天，讓自己的每個小時都有所收獲，讓這些成功帶來股利。避免無謂的體力和精力消耗，身體的健康和思緒的平靜是最寶貴的財富。

最后，享受生命的快樂；在生活的競賽中保持紳士風度；以最大的勇氣和決心克服自己的弱點；我是一個男子漢，隨著時間的流逝，我將在工作中學會成長。企業(yè)英語培訓

第二篇：英文漢文精美翻譯欣賞

歷屆英文翻譯大獎賽競賽原文及譯文

英譯漢部分................................................................................................................................3

Beauty(excerpt).............................................................................................................3 美(節(jié)選).........................................................................................................................3 The Literature of Knowledge and the Literature of Power byThomas De Quincey......8 知識文學與力量文學托 馬斯·昆西..........................................................................8 An Experience of Aesthetics by Robert Ginsberg.........................................................11 審美的體驗 羅伯特·金斯伯格.................................................................................11 A Person Who Apologizes Has the Moral Ball in His Court by Paul Johnson............14 誰給別人道歉，誰就在道義上掌握了主動 保羅·約翰遜....................................14 On Going Home by Joan Didion..................................................................................18 回家 瓊·狄迪恩........................................................................................................18 The Making of Ashenden(Excerpt)by Stanley Elkin.................................................22 艾興登其人（節(jié)選）斯坦利·埃爾金......................................................................22 Beyond Life..................................................................................................................28 超越生命[美] 卡貝爾 著...........................................................................................28 Envy by Samuel Johnson.............................................................................................33 論嫉妒 [英]塞繆爾·約翰遜 著...............................................................................33

中譯英部分..............................................................................................................................37

在義與利之外..............................................................................................................37 Beyond Righteousness and Interests............................................................................37 讀書苦樂 楊絳............................................................................................................40 The Bitter-Sweetness of Reading Yang Jiang..............................................................40 想起清華種種

王佐良..............................................................................................43 Reminiscences of Tsinghua Wang Zuoliang................................................................43 歌德之人生啟示宗白華..............................................................................................45 What Goethe's Life Reveals by Zong Baihua..............................................................45 懷想那片青草地 趙紅波............................................................................................48 Yearning for That Piece of Green Meadow by Zhao Hongbo......................................48 可愛的南京..................................................................................................................51 Nanjing the Beloved City.............................................................................................51 霞 冰心........................................................................................................................53 The Rosy Cloud byBingxin..........................................................................................53 黎明前的北平..............................................................................................................54 Predawn Peiping...........................................................................................................54

老來樂 金克木............................................................................................................55 Delights in Growing Old by Jin Kemu.........................................................................55 可貴的“他人意識”..................................................................................................58 Calling for an Awareness of Others..............................................................................58 教孩子相信..................................................................................................................61 To Implant In Our Children’s Young Hearts An Undying Faith In Humanity.............6

1英譯漢部分

Beauty(excerpt)美(節(jié)選)

Judging from the scientists I know, including Eva and Ruth, and those whom I've read about, you can't pursue the laws of nature very long without bumping into beauty.“I don't know if it's the same beauty you see in the sunset,” a friend tells me, “but it feels the same.” This friend is a physicist, who has spent a long career deciphering what must be happening in the interior of stars.He recalls for me this thrill on grasping for the first time Dirac's⑴ equations describing quantum mechanics, or those of Einstein describing relativity.“They're so beautiful,” he says, “you can see immediately they have to be true.Or at least on the way toward truth.” I ask him what makes a theory beautiful, and he replies, “Simplicity, symmetry, elegance, and power.”

我結識一些科學家（包括伊娃和露絲），也拜讀過不少科學家的著作，從中我作出推斷：人們在探求自然規(guī)律的旅途中，須臾便會與美不期而遇。一個朋友對我說：“我不敢肯定這種美是否與日落之美異曲同工，但至少，兩者帶給我的感受別無二致。” 我的這個朋友是一位物理學家，他大半輩子都在致力于破解群星內部的秘密。他向我講述了當年邂逅科學之美時的狂喜：那是當他生平第一次頓悟狄拉克的量子力學方程式，或是洞徹愛因斯坦相對論的方程式時的感受?！澳切┓匠淌绞侨绱藙尤?，”他說道，“只消看一眼你就會明白，它們一定是正確的，或者說---至少，它們的指向是正確的?！?我好奇一個“動人的”理論是個什么樣，他的回答是：“簡約、和諧、典雅，有力?！?/p>

Why nature should conform to theories we find beautiful is far from obvious.The most incomprehensible thing about the universe, as Einstein said, is that it's comprehensible.How unlikely, that a short-lived biped on a two-bit planet should be able to gauge the speed of light, lay bare the structure of an atom, or calculate the gravitational tug of a black hole.We're a long way from understanding everything, but we do understand a great deal about how nature behaves.Generation after generation, we puzzle out formulas, test them, and find, to an astonishing degree, that nature agrees.An architect draws designs on flimsy paper, and her buildings stand up through earthquakes.那些打動我們的理論，往往受到自然之母的肯定，其中奧妙不可言宣。誠如愛因斯坦所言：這個世界最讓人費解之處就在于：它是能夠被了解的。想想這一切是多么地不可思議：在一個不起眼的星球上，生存著一種擁有短暫生命的兩足生物，然而，正是這些微不足道的小生物，不但測量出了光速，而且把原子層層剝開，還計算出了黑洞的引力。人類雖然尚未全知全能，但是，關于大自然的脾性，我們所知道的確實不能算少。人類經過世世代代的努力，猜想出各種定理公式，并在實踐中檢驗它們，然后驚訝地發(fā)現(xiàn)：大自然竟然與我們不謀而合。這就像一位建筑師在薄薄的圖紙上繪制出設計方案，依此建造的高樓大廈，竟能夠經受住地震的洗禮考驗，依然聳立。

⑴ Dirac: 迪拉克，保羅·阿德利安·莫里斯1902-1984英國數(shù)學和物理學家。1933年因新原子理論公式與人分享諾貝爾獎。

We launch a satellite into orbit and use it to bounce messages from continent to continent.The machine on which I write these words embodies hundreds of insights into the workings of the material world, insights that are confirmed by every burst of letters on the screen, and I stare at that screen through lenses that obey the laws of optics first worked out in detail by Isaac Newton⑵.我們發(fā)射一枚人造衛(wèi)星，它便幫助我們將訊息傳遍世界各地。而我，正在一臺機器上記錄下這些文字，這臺機器包涵著人類思想的精髓---對物質世界運作方式的真知灼見---每一次敲打鍵盤，這些真知便化為字母跳入屏幕；當我注視著屏幕，架在鼻梁上的眼鏡則是根據(jù)光學原理配制而成的，而對這一理論進行詳細論證的開山始祖則是艾薩克·牛頓。

By discerning patterns in the universe, Newton believed, he was tracing the hand of God.Scientists in our day have largely abandoned the notion of a Creator as an unnecessary hypothesis, or at least an untestable one.While they share Newton's faith that the universe is ruled everywhere by a coherent set of rules, they cannot say, as scientists, how these particular rules came to govern things.You can do science without believing in a divine Legislator, but not without believing in laws.通過對萬物造化的深入觀察，牛頓相信自己正追隨著上帝的筆觸。如今的科學家大都摒棄了“造物主”一說，認為那是無稽的假設，即使不全盤否定，至少也認定那是不可能得到驗證的假說。誠然，他們堅信牛頓的看法---世界受一套整合的法則所支配，但問題在于，發(fā)軔之始，這些法則是如何開始掌管世界的？對此，身為科學家的他們也無從知曉。在科學的疆界，我們可以拒絕相信上帝的存在，但我們不能否認萬物之法的存在。

I spent my teenage years scrambling up the mountain of mathematics.Midway up the slope, however, I staggered to a halt, gasping in the rarefied air, well before I reached the heights where the equations of Einstein and Dirac would have made sense.Nowadays I add, subtract, multiply, and do long division when no calculator is handy, and I can do algebra and geometry and even trigonometry in a pinch, but that is about all that I've kept from the language of numbers.Still, I remember glimpsing patterns in mathematics that seemed as bold and beautiful as a skyful of stars.少年時，我曾試圖攀登數(shù)學之顛?？上Р诺桨肷窖?，便開始步履踉蹌；空氣稀薄，使我氣喘吁吁，不得不停下腳步，而愛因斯坦和狄拉克的方程式卻仍舊遠在高處。現(xiàn)在的我，若是手邊沒有計算器，便通過心算處理加減乘除；有必要時，我還能應付代數(shù)、幾何，甚至三角運算；但是話說回來，數(shù)字世界留給我的也就只有這些零星點滴了。不過，我至今仍然記得曾在數(shù)學王國里淺嘗到的無窮變幻---大膽、迷人，猶如群星漫天。

⑵ Isaac Newton: 牛頓(1642-1727)英國物理學家、數(shù)學家。

I'm never more aware of the limitations of language than when I try to describe beauty.Language can create its own loveliness, of course, but it cannot deliver to us the radiance we apprehend in the world, any more than a photograph can capture the stunning swiftness of a hawk or the withering power of a supernova⑶.Eva's wedding album holds only a faint glimmer of the wedding itself.All that pictures or words can do is gesture beyond themselves toward the fleeting glory that stirs our hearts.So I keep gesturing.每當我嘗試著將美付諸于文字時，我便極為深刻地意識到：文字的力量是多么有限。語言自有其靈動可人之處，可它卻無法傳達大千世界的絢爛。正如一方相片框不住一只鷹的迅捷，也再現(xiàn)不了一顆超新星毀滅時的壯麗。伊娃的婚禮相冊僅僅留存了一絲微弱的光芒，以見證婚禮現(xiàn)場的光鮮奪目。相片和文字能夠做到的最多只是描摹那些瞬息即逝的、那些讓我們心潮涌動的光芒。于是，我一直都在努力描摹。

“All nature is meant to make us think of paradise,” Thomas Merton⑷ observed.Because the Creation puts on a nonstop show, beauty is free and inexhaustible, but we need training in order to perceive more than the most obvious kinds.Even 15 billion years or so after the Big Bang⑸, echoes of that event still linger in the form of background radiation⑹, only a few degrees above absolute zero⑺.Just so, I believe, the experience of beauty is an echo of the order and power that permeate the universe.To measure background radiation, we need subtle instruments;to measure beauty, we need alert intelligence and our five keen senses.托馬斯·梅爾頓說過，“世間造物之神奇無不令人聯(lián)想到天堂樂土”，因為創(chuàng)世紀本身就是一出永不落幕的表演；其間芳華之美悠游自在，無窮無盡。有些美顯而易見，容易為我們所捕捉，但另一些則不然：若要欣賞她們，我們得付出一點努力。宇宙大爆炸在一百五十多億年后的今天仍余波未平，爆炸當時所釋放的能量（即使這些能量看起來似乎微不足道）仍以背景輻射現(xiàn)象的形式存在著。由此，我得出一個觀點：人類對美的體驗中暗含著秩序和力量的影子，而這些秩序和力量充斥著整個宇宙空間。測量背景輻射，我們需要精密儀器；而衡量美，則需要動用我們的聰慧和所有敏銳的感官。

⑶ supernova: 超新星，一種罕見的天文現(xiàn)象，表現(xiàn)為一恒星中的絕大部分物質爆炸后，產生能放射極大能量的極為明亮而存在時間極短的物體。

⑷ Thomas Merton: 默頓，托馬斯1915-1968美國天主教教士和作家，其作品主要是關于當代宗教和世俗生活的，包括 《七重山》（1948年）和 《無人為孤島》（1955年）。

⑸ the Big Bang: 創(chuàng)世大爆炸按照大爆炸理論，標志宇宙形成的宇宙爆炸。

(6)background radiation: 背景輻射,又名3K宇宙背景輻射，是60年代天文學上的四大發(fā)現(xiàn)之一，它是由美國射電天文學家彭齊亞斯和威爾遜發(fā)現(xiàn)的。該學說認為，大爆炸之初，宇宙的溫度高得驚人。隨著宇宙膨脹的進行，其溫度不斷降低，到現(xiàn)在平均只有絕對溫度２．７度（相當于零下２７０．４６攝氏度）左右。

(7)absolute zero: 絕對零度在此溫度下物質沒有熱能，相當于攝氏-273.15度或華氏-459.67度。

Anyone with eyes can take delight in a face or a flower.You need training, however, to perceive the beauty in mathematics or physics or chess, in the architecture of a tree, the design of a bird's wing, or the shiver of breath through a flute.For most of human history, the training has come from elders who taught the young how to pay attention.By paying attention, we learn to savor all sorts of patterns, from quantum mechanics to patchwork quilts.This predilection brings with it a clear evolutionary advantage, for the ability to recognize patterns helped our ancestors to select mates, find food, avoid predators.But the same advantage would apply to all species, and yet we alone compose symphonies and crossword puzzles, carve stone into statues, map time and space.任何人都能在一顰一笑，一花一草中體驗快樂。但是，發(fā)現(xiàn)數(shù)學之美、物理之絕、象棋之妙的眼睛并不是與生俱來，而欣賞樹木形態(tài)、鳥翼構造、或是悠揚笛聲的心靈也非渾然自成。我們需要點撥和引領?？v觀歷史傳承，這樣的點撥和引領往往來自長者，籍此，年輕人學會專注；因為專注，我們領略到萬千形態(tài)的美，無論是量子力學中精妙的理論，還是棉被上漂亮的拼花圖案。正是出于對美的強烈偏愛，才使得人類在物種進化的追逐比拼中處于上風。因為人類能夠辨識出美的事物，而我們的祖先則因循這一標準選擇伴侶，尋找食物，躲避敵人。如果自然界中所有的物種都擁有發(fā)現(xiàn)美的能力，那么它們都將在進化過程中稱霸一方。然而，惟獨人類在演變中獨占鰲頭：我們譜寫交響曲，創(chuàng)造字謎游戲；在我們的手中，頑石誕生為雕像，時空歸依為坐標。

Have we merely carried our animal need for shrewd perceptions to an absurd extreme? Or have we stumbled onto a deep congruence between the structure of our minds and the structure of the universe?

這一切究竟來源于何？僅僅是我們將本能的敏銳感知力推向了荒謬的極致，還是我們不經意間摸索到了扎根于人類思想和蒼茫萬物間那深刻的一致性？

I am persuaded the latter is true.I am convinced there's more to beauty than biology, more than cultural convention.It flows around and through us in such abundance, and in such myriad forms, as to exceed by a wide margin any mere evolutionary need.Which is not to say that beauty has nothing to do with survival: I think it has everything to do with survival.Beauty feeds us from the same source that created us.我相信后者是正確的。我堅信美不僅僅存在于生物學和文化習俗中。美我們身邊流 淌，充盈、潤澤著我們的心田；而其量之充沛，形態(tài)之多變已經遠遠超越了進化本身的需要。我這樣說并不意味著美和生存毫無干系；恰恰相反，我相信美和生存之間有著千絲萬縷的聯(lián)系。如果說是自然造就了我們，那么，是美通過自然滋養(yǎng)了我們。

It reminds us of the shaping power that reaches through the flower stem and through our own hands.It restores our faith in the generosity of nature.By giving us a taste of the kinship between our own small minds and the great Mind of the Cosmos, beauty reassures us that we are exactly and wonderfully made for life on this glorious planet, in this magnificent universe.I find in that affinity a profound source of meaning and hope.A universe so prodigal of beauty may actually need us to notice and respond, may need our sharp eyes and brimming hearts and teeming minds, in order to close the circuit of Creation.無論是一朵花或是一雙手，都讓我們聯(lián)想到美的創(chuàng)造力量。美讓我們重拾信念---相信自然對于我們的無私恩惠與慷慨。美在人類渺小的心靈和宇宙?zhèn)ゴ蟮木曛g，化身為一座溝通的橋梁，并以此讓我們不再懷疑：在這片恢宏的宇宙中，在這顆璀璨的星球上，人類的存在實為天工之作，神明之意。宇宙和人類對于美的共識，給予我生存的意義與希望。我們的宇宙中，美無處不在；她等待著我們敏銳的眼睛、充實的心靈，和泉涌般的智慧，去發(fā)現(xiàn)美，去回應美，由此成全造物的圓滿。

譯者注：

本文為美國當代作家司各特·羅素·桑達（Scott Russell Sander，1945-）所寫。桑達出生于美國田納西州(Tennessee)的孟菲斯(Memphis)。1963年，他就讀于布朗大學(Brown University), 其后，又就讀于劍橋大學（Cambridge University）并獲得文學博士。1971年，他攜妻子(就是本文一開始提到的Ruth，而Eva則是作者的女兒)遷往印地安那州(Indiana)的布魯明頓(Bloomington), 并在那里的印地安那大學(Indiana University)任教至今。印地安那的自然風光給予他創(chuàng)作的靈感，他在作品中對于自然的生動細致描寫充分體現(xiàn)出他對環(huán)境的關注。本文選自他新近出版的作品《尋找希望》（Hunting for Hope）。（編輯：李吉琴）

The Literature of Knowledge and the Literature of Power byThomas De Quincey 知識文學與力量文學托 馬斯·昆西

What is it that we mean by literature? Popularly, and amongst the thoughtless, it is held to include everything that is printed in a book.Little logic is required to disturb that definition.The most thoughtless person is easily made aware that in the idea of literature one essential element is some relation to a general and common interest of man—so that what applies only to a local, or professional, or merely personal interest, even though presenting itself in the shape of a book, will not belong to Literature.So far the definition is easily narrowed;and it is as easily expanded.For not only is much that takes a station in books not literature;but inversely, much that really is literature never reaches a station in books.The weekly sermons of Christendom, that vast pulpit literature which acts so extensively upon the popular mind—to warn, to uphold, to renew, to comfort, to alarm—does not attain the sanctuary of libraries in the ten-thousandth part of its extent.The Drama again—as, for instance, the finest of Shakespeare's plays in England, and all leading Athenian plays in the noontide of the Attic stage—operated as a literature on the public mind, and were(according to the strictest letter of that term)published through the audiences that witnessed their representation some time before they were published as things to be read;and they were published in this scenical mode of publication with much more effect than they could have had as books during ages of costly copying or of costly printing.我們所說的“文學”是什么呢？人們，尤其是對此欠考慮者，普遍會認為：文學包括印在書本中的一切。可這種定義無需多少理由便可被推翻。最缺乏思考的人也很容易明白，“文學”這一概念中有個基本要素，即文學或多或少都與人類普遍而共同的興趣有關；因此，那些僅適用于某一局部、某一行業(yè)或僅僅處于個人興趣的作品，即便以書的形式面世，也不該屬于“文學”。就此而論，文學之定義很容易變窄，而它同樣也不難拓寬。因為不僅有許多躋身于書卷之列的文字并非文學作品，而且與之相反，不少真正的文學著作卻未曾付梓成書。譬如基督教世界每星期的布道，這種篇什浩繁且對民眾精神影響極廣的講壇文學，這種對世人起告戒、鼓勵、振奮、安撫或警示作用的布道文學，最終能進入經樓書館的尚不及其萬分之一。此外還有戲劇，如英國莎士比亞最優(yōu)秀的劇作，以及雅典戲劇藝術鼎盛時期的全部主流劇作，都曾作為文學作品對公眾產生過影響。這些作品在作為讀物出版之前，已通過觀看其演出的觀眾而“出版”了（這正是“出版”一詞最嚴格的意義）。在抄寫或印刷都非常昂貴的年代，通過舞臺形式“出版”這些劇作遠比將它們出版成書效果更佳。

Books, therefore, do not suggest an idea coextensive and interchangeable with the idea of Literature;since much literature, scenic, forensic, or didactic(as from lecturers and public orators), may never come into books, and much that does come into books may connect itself with no literary interest.But a far more important correction, applicable to the common vague idea of literature, is to be sought not so much in a better definition of literature as in a sharper distinction of the two functions which it fulfills.In that great social organ which, collectively, we call literature, there may be distinguished two separate offices that may blend and often do so, but capable, severally, of a severe insulation, and naturally fitted for reciprocal repulsion.There is, first, the literature of knowledge;and, secondly, the literature of power.The function of the first is—to teach;the function of the second is—to move: the first is a rudder;the second, an oar or a sail.The first speaks to the mere discursive understanding;the second speaks ultimately, it may happen, to the higher understanding or reason, but always through affections of pleasure and sympathy.Remotely, it may travel towards an object seated in what Lord Bacon calls dry light;but, proximately, it does and must operate—else it ceases to be a literature of power—on and through that humid light which clothes itself in the mists and glittering iris of human passions, desires, and genial emotions.Men have so little reflected on the higher functions of literature as to find it a paradox if one should describe it as a mean or subordinate purpose of books to give information.But this is a paradox only in the sense which makes it honorable to be paradoxical.Whenever we talk in ordinary language of seeking information or gaining knowledge, we understand the words as connected with something of absolute novelty.But it is the grandeur of all truth which can occupy a very high place in human interests that it is never absolutely novel to the meanest of minds: it exists eternally by way of germ or latent principle in the lowest as in the highest, needing to be developed, but never to be planted.To be capable of transplantation is the immediate criterion of a truth that ranges on a lower scale.Besides which, there is a rarer thing than truth—namely, power, or deep sympathy with truth.What is the effect, for instance, upon society, of children? By the pity, by the tenderness, and by the peculiar modes of admiration, which connect themselves with the helplessness, with the innocence, and with the simplicity of children, not only are the primal affections strengthened and continually renewed, but the qualities which are dearest in the sight of heaven—the frailty, for instance, which appeals to forbearance, the innocence which symbolizes the heavenly, and the simplicity which is most alien from the worldly—are kept up in perpetual remembrance, and their ideals are continually refreshed.A purpose of the same nature is answered by the higher literature, viz.the literature of power.What do you learn from Paradise Lost? Nothing at all.What do you learn from a cookery book? Something new, something that you did not know before, in every paragraph.But would you therefore put the wretched cookery book on a higher level of estimation than the divine poem? What you owe to Milton is not any knowledge, of which a million separate items are still but a million of advancing steps on the same earthly level;what you owe is power—that is, exercise and expansion to your own latent capacity of sympathy with the infinite, where every pulse and each separate influx is a step upwards, a step ascending as upon a Jacob's ladder from earth to mysterious altitudes above the earth.All the steps of knowledge, from first to last, carry you further on the same plane, but could never raise you one foot above your ancient level of earth: whereas the very first step in power is a flight—is an ascending movement into another element where earth is forgotten.由此可見，書之概念與“文學”之概念不可相提并論，互相替換，因為許多文學作品，如戲劇演出或演講者，雄辯家的說教和辯論，也許永遠都不會付印成書，而不少印成書冊的作品卻可能與文學趣味并不相關。不過更為重要的是，要糾正人們對文學普遍的模糊觀念，與其去為文學找一個更好的定義，不如更明確地劃分文學的兩種功能。在那兩個被我們統(tǒng)稱為文學的龐大社會媒體中，可以分辨出兩種不同的功能。兩種功能可能混合，而且經?；旌希髯杂志哂幸环N絕緣性，而且天生就互相排斥。這二者之一乃“知識文學”，之二則為“力量文學”。知識文學的作用在于教誨，力量文學的功能在于感化。前者可謂舵艄，后者則是槳橈或蓬帆。前者只有助于純粹的推理悟解，后者則總是通過愉悅之情和惻隱之心的影響，最終激發(fā)出更高的悟性，或曰理性。遠而望之，仿佛它可以通過培根稱之為“理性之光”中的某個目標，近而觀之，方知它必須通過那道被世人七情六欲之蒙蒙薄霧和閃閃彩虹包裹的“感性之光”發(fā)揮其作用，不然它就不再是一種“力量”的文學。世人對文學這兩個更為重要的作用思之甚少，所以如果有人說賦予知識是書本平庸或次要的用途，此說便被視為悖論。但只有在悖論亦真這個意義上，此說方為悖論。每當我們用平常語言談論求學求知的時候，總以為這些字眼與某種絕對新奇的事務有聯(lián)系。然而，能在人類關注的事物中占據(jù)極高地位的真理之所以偉大，就在于它對最卑微者而言也絕非新奇；無論在最卑微者還是最高貴者心中，真理永遠都以種子或潛在原理的方式存在，他只需去培育或發(fā)現(xiàn)，而無需去種植或創(chuàng)造。能夠被移植是判斷一個真理屬于低級真理的直接標準。除此之外，還有一種比真理更珍貴的東西，那就是力量，或曰對真理的深切認同。舉例而言，兒童對社會有何作用呢？兒童的無助、天真和單純所喚起的憐憫、柔情和種種特殊的愛慕之意，不僅可強化和升華世人與生俱來的仁愛之心，就連那些在上帝眼中最為珍貴的品質，諸如喚醒寬容的柔弱、象征神圣的天真、以及超凡脫俗的單純，也都會在永恒的記憶中得以保持，其完美典范亦會不斷更新。更高層次的文學，即力量的文學，要實現(xiàn)的正是與此相同的目的。從彌爾頓的《失樂園》中你能獲取什么知識呢？一無所獲。從一本烹調書中你能學到什么呢？從每一段中你都能學到某種新的知識，某種你不曾知曉的知識?？赡隳芤虼硕J為那本微不足道的烹調書比那部神圣的詩作更高明嗎？你應該感謝彌爾頓的不是他給了你什么知識，因為獲取一百萬條互不相干的知識，也不過是在茫茫塵世向前走了一百萬步；你應該感謝的是他給予你“力量”，使你能發(fā)揮并拓展與無限世界產生共鳴的潛能。在無限世界中，每一次脈動和心跳都是上升的一步，猶如沿雅各的天梯從地面攀向遠離凡塵的神秘高處。知識的步伐，自始至終都讓你在同一層面行進，但絕不可能使你從古老的人間塵世上升一步；而力量邁出的第一步就是飛升—— 升入另一種境界，一種使你忘卻凡塵的境界。（集體討論 曹明倫、吳剛 執(zhí)筆）

An Experience of Aesthetics by Robert Ginsberg 審美的體驗 羅伯特·金斯伯格

I climbed the heights above Yosemite Valley, California in order to see the splendid granite mountain, Half Dome, in its fullest view.Approaching the edge through the woods I was filled with heightened expectation.I saw the ruin of a cabin and my approach caused the alignment of the chimney on this side of the valley with the shorn mountain across the valley.I stopped.Something happened.The stone verticals corresponded, one human-shaped, the other natural.The human site was still engaged in sightseeing.I was on its side.I saw the famous sight through the eyes of the ruin.I had come expecting beauty;I discovered an unexpected dimension to the beauty of the scene/seen.為了飽覽壯麗的花崗巖山峰半穹頂?shù)娜?，我登上了加州約塞米蒂谷的高地。穿過樹林，走近山沿，心中充滿美的期盼。遠遠望見一處小屋的廢墟，走到近前，只見山谷這邊的煙囪與橫穿山谷的陡峭山崖恰好連成一線。我停下腳步，奇觀出現(xiàn)了：兩道石壁遙相呼應，一邊人工打造，一邊渾然天成。人造景觀這邊仍供觀光游覽，我此時就身臨其境。透過小屋的廢墟，我看到了著名的景觀。我懷著對美的期盼而來，不經意間卻發(fā)現(xiàn)了美的另一番天地。

In this experience I had been seeking the aesthetic.I knew I would find it, for I had seen post cards in advance and was following the trail map.The seeking took considerable effort and time.It was a heavy investment.I was not going for the scientific purpose of studying rock formation, nor was it for the recreational purpose of exercising my limbs in the fresh air, though that exertion added intensity to the experience and was its context.Primarily, I was going for the scenic wonders.No wonder that I would take delight in seeing Half Dome.The expectation elicited the outcome.I was suitably prepared.No distractions of practical consideration — or theoretic — detracted from my concentrated expectancy.Indeed, the world all around me on the climb contributed to the context for my goal.I was on the terrain of Nature in a national park, following the trail to a viewpoint upon a celebrated natural formation.Each step in the climb not only brought me closer but obliged me to sense the altitude.Moving through the thick woods was in anticipatory contrast to the great gap of the valley and the starkness of the treeless granite boulder.這次旅程中我一直在捕捉一種美感。我知道會如愿以償，因為我事先看過一些有關的風 景明信片，循著山路示意圖一路找來。這樣的尋找費時費力，投入頗大。我此行的目的既不是出于對科學的動機來研究巖石的結構，也不是出于娛樂消遣的考慮在清新的空氣中舒展肢體——盡管這次跋涉加深了我對美的體驗，而且是這番體驗的不可或缺的環(huán)節(jié)。我來這主要是為了覽勝，因此見到半穹頂自然欣喜不已。有什么樣的期盼就有什么樣的結果。我有備而來，心無旁騖，一心期盼著美景，不受任何實際或假設因素的干擾。真的，在攀登過程中，我周圍的一切都為尋美營造了氛圍。我登上了國家公園的天然山地，循著山道前來觀賞聞名遐邇的大自然的鬼斧神工。攀登中的每一步不僅使我距目標越來越近，也使我感受到海拔越來越高。不出所料，穿行在茂密的樹林中，登上大峽谷寸草不生的花崗巖巨石，兩種不同境界給人以強烈的反差。

My spirit and my senses were heightened.I was keenly aware of the world, eager to experience it.My senses were willing to be gratified by their fullest exercise.Hence my eye was sharp, but so was my ear and my nose, I was open to experiencing aesthetically.And on the way I did take minor pleasure in a bird's song, a tree's sway, and a cloud's contortion.I was in the world considered as potential aesthetic realm.Any pleasing feature that appeared would be welcomed.And that welcoming mode drew forth pleasing features.A tonic subjective at-homeness with the world pervaded my feelings.I was in the right mood to enjoy Nature.我精神抖擻，感官敏銳。我真切地感受到周圍的一切，急于體驗這一切，渴望在最充分的感官體驗中得到最大滿足。因此我不但目光敏銳，聽覺和嗅覺也十分靈敏——我敞開心扉，盡情地體驗著美的滋味。沿途所見所聞，哪怕是一點小小的愉悅，鳥雀鳴唱、樹影婆娑、云卷云舒，都著實讓我動情。置身于這樣一個處處蘊含著美的王國，我隨時準備接納任何不期而至的景色。這樣一種心態(tài)更促生了令人賞心悅目的景致，一種心曠神怡的回歸自然之情在我心中油然而生。這樣一種心情最適于欣賞自然美景不過了。

Then the unexpected happened.I had no thought in reaching the natural heights that a human structure would be present.Normally, I would have avoided any such structure as I directed my steps toward the natural view.In retrospect it makes sense that a service building be present at the trail end.It may have had facilities for visitors and played an interpretive role.But the building was not present when I arrived.It was absent though its ruin was present.And that ruin spoke to my experience as related to what I had come to see.If I had been trudging on in a dulled state, passing the time in surroundings — like those of the railway station — that did not draw interest, I might well have missed the chimney, walked past it as if it were another tree on the way to the goal.The heightened intensity of my sensibility allowed the chimney to be integrated into the experiencing aesthetically.Readiness was all.The extraterrestrial aesthetician would explain that the creature it was observing on the trail was a specimen of an aesthetic being whose experiencing apparatus for the aesthetic was on full alert.The individual was completely given over to the enjoyment of its experience.And while headed in the direction of an anticipated goal it was nonetheless open to enjoying anything that came its way.Something quite unexpected came its way, and it was ready to attend to it, getting the maximum aesthetic value out of the encounter.The creature was embarked on an adventure in experience.Given the wide range of accessible natural wonders in the national park, the individual in the right mood was bound to make gratifying discoveries.接著，出乎意料的景觀出現(xiàn)了。我怎么也不曾想到，在抵達天然高地時竟然會出現(xiàn)一處人工建筑。在通常情況下，我要是徒步參觀某處自然景點，一定會繞開這類建筑?；叵肫饋?，在山路盡頭有一座服務性建筑也全在情理之中。這小屋也許曾為游客提供過方便，起過導游講解作用?？晌襾淼礁叩貢r，小屋不見了。雖有斷垣殘壁，房屋卻蕩然無存。而正是這片廢墟使我體驗到此行覽勝的真正含義。如果我當時興致索然地一路跋涉，比如像在火車站那樣的地方消磨時光，周圍的事物一點也不引人注意，那么我很可能會錯過煙囪，只當它是沿途路過的又一棵樹罷了。而現(xiàn)在，我的感悟力增強了，煙囪作為一道景觀融入了審美體驗的始終。一切取決于心態(tài)。如果一個天外美學家看到我這模樣，可能會認為，它觀察到的路上這個怪人準是個充滿審美細胞的動物，其審美感官正處于極度警覺的狀態(tài)。他已完全沉浸在審美體驗所帶來的愉悅之中。他朝著既定的目標行進，同時又不放過闖入視野的任何景致。奇觀乍現(xiàn)，立即映入眼簾，他便從中發(fā)掘出最大的審美價值。此人正在經歷一次美的歷險。有國家公園這般天地，隨處可見自然奇現(xiàn)，心境舒暢的游人必定會獲得心滿意足的發(fā)現(xiàn)。

What are the contents of the aesthetic discovery? Formal properties of beauty may be pointed to in what I saw: the verticals as distinctively shaped and gathering space about them, and the interplay between the two kinds of vertical shapes over the enormous intervening space.The pleasure of perspective entered, for though the chimney is miniscule compared to Half Dome, my approaching it from the trail made it assume visual and spatial dignity equal to the mountain.Complexity of human meaning is encountered with poignant irony.The chimney is an enduring marker of the human value placed on the mountain visible from this point.Here human hands raised stones to shelter an experience of pure stone.So I have come to the right place;I am at home.But the human occupation has been lifted;our presence has turned to stone.Nature has reclaimed its elements.Half Dome presides over the petrifaction of the world.Chimney and mountain are in dialogue as I sense the switching between their perspectives.I am present in ruin and in unity.這次審美體驗的發(fā)現(xiàn)是什么？我所目睹的景致或許可以說明美的外在特征：懸崖峭壁，造型奇特，給人以強烈的空間感，兩道石壁形狀迥異，廣袤交錯，凌空矗立。此外，還有透視效果帶來的愉悅：雖然與半穹頂相比石煙囪顯得非常渺小，但我從山道這邊靠近，看上去無論在視覺上還是空間上其氣勢都一點兒不亞于半穹頂。人類的復雜意圖受到了辛辣的諷刺。從這一視點看過去，那煙囪是人的價值置于大山上的一道永久性標記。人類在那里壘石筑屋，以觀蒼石。這樣看來，我來對了地方，我找到了歸宿。不過人類對自然的占據(jù)被消除掉了，我們的存在與石頭融為一體。大自然索回了自己的要素，半穹頂主宰著石頭的世界。我感受到兩種不同景致的交替，仿佛聽見煙囪在和大山對話。我站在小屋廢墟上，也置身于和諧統(tǒng)一中。（集體討論 許建平執(zhí)筆）

A Person Who Apologizes Has the Moral Ball in His Court by Paul Johnson

誰給別人道歉，誰就在道義上掌握了主動 保羅·約翰遜

I have sympathy for the butler in The Big Sleep.Marlowe detects him in a contradiction and asks him aggressively, “You made a mistake, didn't you?” To which the man replies, sadly and sweetly, “I make many mistakes, sir.” And so do I.I am, by instinct and training, a very specific writer, and so my errors are numerous.Recent ones include misspelling Geoffrey Madan's name —I phoned the printers with a correction but my page had already gone to press — and crediting Richard Tauber with Donald Peers's signature-tune, “By a babbling brook”(Tauber's, of course, was “You are my heart's delight”).I apologise for these mistakes, and for others in the past, and for those to come.我同情《長眠》這部影片中的男管家。馬洛探長發(fā)現(xiàn)了他講話前后有矛盾，就逼問道：“你犯了一個錯，對不？”管家傷感而乖巧地答曰：“我犯下的錯可多去啦，先生?！?我又何嘗不是如此呢？我有點靈氣并且訓練有素，寫起東西來旁征博引，力求翔實，自然就言多語失嘍。最近犯下的錯誤包括把杰弗瑞·馬丹的名字拼寫錯了——我給印廠打了個電話，把更正告訴他們，可是我的那頁已經開印了；我把唐納德·皮爾斯的信號曲“在潺潺的小溪旁”安到了理查德·陶波的頭上（陶波的信號曲自然是“你是我心中的喜悅”。）對于這些錯誤，以及過去犯的錯誤和今后會犯的錯誤，在下這廂有禮啦。

Disraeli thought that, in politics, apologies don't work.I see why.Such being the nature of parliamentary conflict, an apology in politics merely leads to fresh accusations and further demands for embarrassing details.I once said to Harold Wilson when he was prime minister, “It would be a good idea, Harold, to admit the government's mistakes occasionally, and apologise.” He replied, “That's a shrewd suggestion, Paul, and I entirely agree with it.”(Harold being Harold, I knew an untruth was coming.)“The trouble is, though, I can't actually think of any mistakes, and so there's nothing to apologise for.” Which was to make Disraeli's point, though in a Wilsonian way.迪斯累里首相認為在政治問題上，給別人道歉行不通。我明白個中的緣由。議會斗爭的 本質就是如此，在政治問題上，道歉只會招致新的詰責和進一步要求交待讓你左右為難的詳情。還是哈羅德·威爾遜擔任首相的時候，有一次我向他進言：“哈羅德，偶爾承認一下政府的錯誤，并且道個歉，不失為一個好主意吧?！?他答道：“你這個建議高，保羅，本人完全贊同。”（哈羅德畢竟是哈羅德，我知道一句言不由衷的話就要脫口而出了。）“然而難辦的是我實在想不出有哪些錯誤，因此，也就沒有甚么好道歉的嘍?！?這正是以威爾遜的方式表達出了迪斯累里的意思。

Apologise is one of those words which has effectively reversed its original meaning.Its origin, in the Greek lawcourts, was jurisprudential: it signified the speech for the defence in which the prosecution's case was answered point by point.It retained its original meaning until at least the 16th century.Thus Sir Thomas More, after resigning from office, drew up his “Apologie of Syr Thomas More, Knyght;made by him, after he had geuen ouer the office of Lord Chancellor of Englande”.Today we would say vindication.Only gradually did the word acquire the connotation of excuse, withdrawal, admission of fault and plea for forbearance.It still bore its original meaning in theology: Newman's Apologia pro Vita Sua was not an apology at all but a vigorous rebuttal of Charles Kingsley's charges.Dickens's unfortunate statement about his reasons for splitting up with his wife, which his friends begged him not to publish, was self-destructive precisely because it was halfway between the two meanings: half defiant vindication, half admission of guilt.有那么一些詞兒，已經徹底演變得與本義完全相反，“Apologise”即是其中之一。該詞的本義，在希臘法庭上，具有法理學意義：該詞即指辯護詞，在辯護過程中，對于訴訟方的指控，逐一予以回答。其原義至少到了16世紀還一直保留著。托馬斯·莫爾爵士在掛印辭官之后，就是這樣撰寫了他的“托馬斯·莫爾爵士之辯護詞；辭去英格蘭大法官之職后所作?！苯裉煳覀儠褂谩癡indication”（辯白，辯護）一詞。只是漸漸地“Apologise”這個詞才獲得了“原諒、撤回所說的話、承認錯誤并請求寬恕”之含義。在神學中該詞仍保留原來的意義：紐曼的《為吾生辯》（Apologia pro Vita Sua）根本就不是什么道歉，而是對查爾士·金斯菜的指控所作的強硬辯駁。講狄更斯與其妻分手理由的那篇倒霉的陳詞（其友人求他不要發(fā)表），就是自毀其身，恰恰是它介于兩個意義之間：一半是倔強的辯白，一半是承認有愧。

No doubt everyone has to apologise for his life, sooner or later.When we appear at the Last Judgment and the Recording Angel reads out a list of our sins, we will presumably be given an opportunity to apologise, in the old sense of rebuttal, and in the new sense too, by way of confession and plea of repentance.In this life, it is well to apologise(in the new sense), but promptly, voluntarily, fully and sincerely.If the error is a matter of opinion and unpunishable, so much the better —an apology then becomes a gracious and creditable occasion, and an example to all.An enforced apology is a miserable affair.毋庸置疑，任何人都要為自己的一生辯護，不管是今生還是來世。當我們出席最后的審判時，記錄天使誦讀出所羅列的我們的罪孽，我們作了懺悔并請求寬恕，這樣大概會被給予辯白（這個詞的老義）和表示歉意（它的新義）的機會。在今生中，道歉（新義）是樁對的事，但是要做到及時、要心甘情愿、要完完全全、要誠心誠意。如果過錯是看法上的事，并且錯不當罰，那最好不過——說一聲“對不起”就成了一個顯示大度的機會，可贊可嘆，眾人之楷模也。而被迫去道歉，那可就難受了。

Newspaper apologies nearly always seem inadequate.The most audacious one I know was brought back from America by the artist Edward Burne-Jones to show his friend Lady Homer of Mells.It read: “Instead of being arrested as we stated, for kicking his wife down a flight of stairs, and hurling a lighted kerosene lamp after her, the Revd.James P.Wellman died unmarried four years ago.” This sentence is remarkable for the enormity of the error and the succinctness of the correction — not, be it noted, an apology, for the law of libel, in the United States as in England, offers no redress to a dead person.I suspect the extract is from the New York World when it was a sensational paper owned by Pulitzer.For reasons which a recent biography of him does not clarify, he had a particular hatred for clergymen of all denominations, and frequently exaggerated or invented discreditable news items about them.He also discovered that such items invariably put on circulation.報社的道歉幾乎從來是不到位的。據(jù)我所知，最為厚顏的一次是藝術家愛德華·伯恩 — 瓊斯從美國帶回來，讓他的友人麥爾斯莊園的洪納夫人看的，曰：“詹姆士·P.維爾曼神甫沒有像我們所述說的那樣，因為將妻子一腳踹下了樓梯，隨后又將一支點燃的煤油燈朝她擲去而被逮捕，而是于四年之前過世，從未婚娶。”對于如此之大的錯誤，而更正又如此之簡短，這一句話可謂妙矣也哉——請注意，這算不上是“賠禮道歉”，因為在美國（正如在英國一樣），根據(jù)誹謗法，是不給死人糾錯的。我猜想這條剪報取自《紐約世界報》，曾是一家轟動的報紙，由普利策擁有。不知何故（最近有關普氏的傳記并未澄清）他尤其痛恨各個教派的教士們，經常將一些詆毀他們的新聞段子加以渲染，或是編造出一些這樣的段子。他還發(fā)現(xiàn)此類新聞段子總是會使發(fā)行量劇增。

The most famous apology in history was made to a much maligned, though far from innocent, cleric: Hildebrand, Pope Gregory VII.He had become involved in what is known as the Investiture Dispute, a fierce Church-State Kulturkampf, revolving round the appointment of bishops.His chief opponent, the Holy Roman Emperor Henry IV — not a nice man but not a monster either — had called him an impostor, an antipope, an Antichrist and I know not what, but had got the worst of it in the armed struggle that followed.Henry decided to purge his excommunication and get the interdict on his territories withdrawn by apologising and doing penance.The Pope had sought the protection of Countess Matilda of Tuscany, then the world's richest woman, and princess of startling beauty, taste and wisdom.He was sheltering at her stupendous mountain stronghold of Canossa, not far from Modena, and the Emperor had to climb there barefoot, in the depths of winter, to make his kowtow.Why has this amazing story not been the subject of a great opera? Perhaps it has.Needless to say, the apology was insincere and the tragic story ended in tears on both sides, the Pope's bitter last words being: “I have loved justice and hated iniquity: therefore I die in exile.” But the fact that the Church was slow to canonise this remarkable man suggests that to begin with it did not accept his version of events.A century later.Henry II of England was locked in mortal struggle over the same issue with Becket, and also apologised after he caused the archbishop's murder.This, too, was in some degree insincere, and trouble broke out afresh soon after Henry had donned sackcloth.Becket was at least as intemperate as Hildebrand, but he not only got his halo but did so in the fastest time on record.But then he was a martyr, and they always move to canonisation faster than any other category of saint.歷史上最為有名的“道歉”是向一位神職人士所致：此公乃是希爾得布蘭德，即教皇格列高利七世，他被人詆毀多多，然而也并非無辜。他卷入了史書所記載的“授職爭議”，即一次圍繞教會與國家之間有關任命主教問題的激烈的“文化沖突”。他的主要對手就是神圣羅馬帝國的皇帝亨利四世——他算不上是個好人，但也不是什么魔鬼——他稱教皇是個騙子、偽教皇、假耶穌，還有一些不知道是什么樣的罵名，但是在隨后的武裝沖突中，他卻為此一敗涂地。亨利四世決定向教皇請罪，表示誨意，以此希冀教皇解除將其逐出教門的懲罰，并撤回在其領土上的授權禁令。教皇尋求托斯坎尼區(qū)的瑪?shù)贍栠_伯爵夫人的庇佑，這位伯爵夫人是當時世界上最富有的女人，一位傾國傾城，睿智聰穎，極有品味的郡主。教皇躲進了她那氣勢恢宏的山間城堡，它建在離摩德納市不遠的卡諾薩?；实鄄坏貌辉诼《竟?jié)赤腳攀上城堡，前去叩頭謝罪。這樣一個令人拍案叫絕的故事卻不曾成為一個大歌劇的主題，未知何也？或許已經有了。毋庸贅言，這次道歉并非真心實意，而悲劇則是以雙方眼淚洗面告終。教皇臨終時痛楚地說：“吾愛正義而惡不公：故而吾死于流放?！钡牵虝t遲不將這位杰出的人封為圣人，此事表明他們從一開始就未曾接受他對事件的說法。一個世紀之后，英格蘭的亨利二世與貝克特大主教在同一問題上打得你死我活，不可開交；在他指使謀殺大主教之后，也做了道歉。這在某種程度上也并非誠心誠意，在亨利二世披上麻衣去懺悔之后，麻煩再度出現(xiàn)。貝克特主教至少也和希爾得布蘭德一樣放縱無度，然而他不但得到了光環(huán)，而且是以有史記載以來最快的速度得到的。再說啦，他算是個殉道者，這些殉道者比起其他類圣人，其被封圣的速度要快得多。

When I was an editor, I always preferred to apologise promptly, whatever the merits of the case, rather than face the expense and, more importantly, the time-consuming complexities and debilitating worry of litigation, libel being one of the least satisfactory branches of the law.When we took a crack at Dr Bodkin Adams, believing him to be dead, and his joyful lawyer phoned me the next morning to tell me he was very much alive, I settled the matter there and then for the sum(if I remember correctly)of ￡450 and an apology.So my advice to editors is, get shot of claims quickly, unless the plaintiff's demands are manifestly unreasonable.我還是編輯的時候，無論情況如何，我總是選擇立馬道歉，而不是去面對訴訟過程中所發(fā)生的費用，更為重要的是，去面對費時耗神的訴訟過程中產生的復雜情況。誹謗法是法律當中最不盡人意的部分。我們曾拿鮑德金·亞當姆斯醫(yī)生開涮，還以為他已經死了；蒞日，他的律師喜滋滋地打電話給我，告訴我亞當姆斯醫(yī)生還活得好好的，我立時以一筆450 英鎊（如果我沒記錯的話）的賠償費和一句道歉的話了結此事。所以，我對編輯們的忠告是：對于賠償要求要立馬了結，除非原告的要求太離譜。

Besides, there is something distinguished about a ready apology.It is the mark of a gentleman, more particularly if it is not necessary.It is the opposite of revenge.Bacon wrote, “In seeking revenge, a man is but equal with his enemy, but in forgiving him, he is superior, for it is a princes' part to pardon.” So, the person who apologises freely has the moral ball in his court.此外，隨時準備好一句道歉的話，是一種高尚行為，特別是在沒有必要道歉時而道歉，更顯示出一個紳士的特質。道歉與報復相對。培根有云：“夫圖報復焉，汝與汝仇等：茍汝恕之，則汝優(yōu)於汝仇焉；蓋寬恕也，王者之風也?！庇墒牵l把“對不起”常掛在嘴邊，誰就在道義上掌握了主動。（集體討論 范守義 執(zhí)筆）

On Going Home by Joan Didion 回家 瓊·狄迪恩

I am home for my daughter's first birthday.By “home” I do not mean the house in Los Angeles where my husband and I and the baby live, but the place where my family is, in the Central Valley of California.It is a vital although troublesome distinction.My husband likes my family but is uneasy in their house, because once there I fall into their ways, which are difficult, oblique, deliberately inarticulate, not my husband's ways.We live in dusty houses(“D-U-S-T,” he once wrote with his finger on surfaces all over the house, but no one noticed it)filled with mementos quite without value to him(what could the Canton dessert plates.mean to him? How could he have known about the assay scales, why should he care if he did know?), and we appear to talk exclusively about people we know who have been committed to mental hospitals, about people we know who have been booked on drunk-driving charges, and about property, particularly about property, land, price per acre and C-2 zoning and assessments and freeway access.My brother does not understand my husband's inability to perceive the advantage in the rather common real-estate transaction known as “sale-leaseback,” and my husband in turn does not understand why so many of the people he hears about in my father's house have recently been committed to mental hospitals or booked on drunk-driving charges.Nor does he understand that when we talk about sale-leasebacks and right-of-way condemnations we are talking in code about the things we like best, the yellow fields and the cottonwoods and the rivers rising and falling and the mountain roads closing when the heavy snow comes in.We miss each other's points, have another drink and regard the fire.My brother refers to my husband, in his presence, as “Joan's husband.” Marriage is the classic betrayal.我回家給女兒過周歲生日。我所說的“家”，并非指丈夫，我和小寶寶在洛杉磯的家，而是指位于加州中央谷地的娘家。這樣區(qū)分，盡管麻煩，卻很重要。丈夫不是不喜歡我娘家的人，但是在我娘家卻頗不自在。因為我一回去，就染上了娘家人的習慣，說起話來故意吞吞吐吐、拐彎抹角、令人費解，完全有別于丈夫的習慣。我們住在灰蒙蒙的屋子里（丈夫曾用手指在落滿灰塵的地方都寫上了“灰——塵”兩個大字，只是沒人注意），里面還擺滿了紀念品，可在丈夫眼里這些東西毫無價值（粵式細瓷點心盤對他來說能有什么意義？他怎么可能了解分析天平？即使他了解，他又何必在意？）。在他看來，我們好像盡在那談熟人，哪個被送進了精神病院，哪個被控酒后駕車。還談財產，特別是地產、土地和地價，C-2區(qū)制規(guī)劃及評估，還有高速公路的出入口，等等。弟弟弄不明白，我丈夫怎么連很平常的“售后回租”這種房地產交易的好處也不懂？丈夫也覺得奇怪，在我娘家為何聽到這么多人最近被送進了精神病院，或是因酒后開車被控？其實丈夫不明白，我們談售后回租和依法征用公共用地的時候，是在用娘家人特有的語言談論最來勁的東西，像金黃色的田野、棉白楊、時漲時落的河水，以及下大雪時封閉的山路。話不投機，索性接著喝酒，默默注視著爐火。弟弟當著我丈夫的面，稱他為“瓊的丈夫”。結婚啊，從古到今，都意味著背叛。

Or perhaps it is not any more.Sometimes I think that those of us who are now in our thirties were born into the last generation to carry the burden of “home,” to find in family life the source of all tension and drama.I had by all objective accounts a “normal ”and a “happy ” family situation, and yet I was almost thirty years old before I could talk to my family on the telephone without crying after I had hung up.We did not fight.Nothing was wrong.And yet some nameless anxiety colored the emotional charges between me and the place that I came from.The question of whether or not you could go home again was a very real part of the sentimental and largely literary baggage with which we left home in the fifties;I suspect that it is irrelevant to the children born of the fragmentation after World War II.A few weeks ago in a San Francisco bar I saw a pretty young girl on crystal take off her clothes and dance for the cash prize in an “amateur-topless” contest.There was no particular sense of moment about this, none of the effect of romantic degradation, of “dark journey,” for which my generation strived so assiduously.What sense could that girl possibly make of, say, Long Day's Journey into Night? Who is beside the point?

或許，現(xiàn)在情況變了。我有時想，我們這些三十幾歲的人，注定成為承擔“家”的重負、并經受家庭生活中種種緊張和沖突的最后一代人。在別人的眼里，無論從哪方面看，我都曾擁有一個“正?！倍靶腋！钡募摇Ｈ欢?，直到將近三十歲以前，我與娘家人通電話后總是要哭鼻子。我們沒吵過架，也沒出過岔子。但一絲莫名的憂慮，浸染了我和生我養(yǎng)我的家之間的情感糾葛。五十年代我們離家時，背負著一個裝著傷感、多半是書籍的行囊。還能回家嗎？這個問題便是行囊中實實在在的一部分。我想，這個問題大概與二戰(zhàn)后破碎家庭里出生的孩子無關。幾個禮拜前，在舊金山的一個酒吧里，我看見一位吸了毒的漂亮姑娘，脫去衣服跳舞，僅僅是為得到一場“業(yè)余無上裝”比賽的現(xiàn)金獎勵！這沒有什么特別的意思，與浪漫沉淪沾不上邊兒，與我們這一代人所趨之若鶩的“黑暗之旅”也沾不上邊兒。那位姑娘呀，你對《進入黑夜的漫長旅程》作何理解？到底是誰離題了？

That I am trapped in this particular irrelevancy is never more apparent to me than when I am home.Paralyzed by the neurotic lassitude engendered by meeting one's past at every turn, around every corner, inside every cupboard, I go aimlessly from room to room.I decide to meet it head-on and clean out a drawer, and I spread the contents on the bed.A bathing suit I wore the summer I was seventeen.A letter of rejection from The Nation, an aerial photograph of the site for a shopping center my father did not build in 1954.Three teacups hand-painted with cabbage roses and signed “E.M.,” my grandmother's initials.There is no final solution for letters of rejection from The Nation and teacups hand-painted in 1900.Nor is there any answer to snapshots of one's grandfather as a young man on skis, surveying around Donner Pass in the year 1910.I smooth out the snapshot and look into his face, and do and do not see my own.I close the drawer, and have another cup of coffee with my mother.We get along very well, veterans of a guerrilla war we never understood.這個不相干的問題困擾著我，在我返回老家后尤為明顯。走過每個角落，打開每個食櫥，轉身駐足間，我一次次地面對過去，思緒不寧，及至疲乏不堪，我還是漫無目的地逐個房間走著。我決意正視過去，清理出一個抽屜，把東西攤在床上。一件我十七歲那年夏天穿的泳衣；一封《民族》周刊的退稿信；一張從空中拍攝的選址照片，1954年父親曾打算在那里建購物中心；還有三只茶杯，上面有手繪的百葉薔薇，并簽有祖母名字的兩個首字母E.M.。我不知道該如何處理1900年手繪的茶杯和《民族》周刊的退稿信，也不知道該如何處理祖父1910年的幾張快照。照片里的祖父青春年少，踩著滑雪板，在察看唐納山口。我撫平照片，注視著祖父的臉，依稀看到自己的影子，又似乎沒有。我關上抽屜，陪母親又喝了一杯咖啡。我們現(xiàn)在相處得很好，就像打過游擊戰(zhàn)的老兵一樣，真不明白過去為何有齟齬。

Days pass.I see no one.I come to dread my husband's evening call, not only because he is full of news of what by now seems to me our remote life in Los Angeles, people he has seen, letters which require attention, but because he asks what I have been doing, suggests uneasily that I get out, drive to San Francisco or Berkeley.Instead I drive across the river to a family graveyard.It has been vandalized since my last visit and the monuments are broken, overturned in the dry grass.Because I once saw a rattlesnake in the grass I stay in the car and listen to a country-and-Western station.Later I drive with my father to a ranch he has in the foothills.The man who runs his cattle on it asks us to the roundup, a week from Sunday, and although I know that I will be in Los Angeles I say, in the oblique way my family talks, that I will come.Once home I mention the broken monuments in the graveyard.My mother shrugs.日子一天天過去，我沒拜訪任何人。我開始對丈夫晚間打來的電話感到害怕，不光是因為他老是跟我講洛杉磯的情況，見到誰啦，哪些信件該回啦，等等，而洛杉磯的生活距離我似乎已遙遠了??！還因為他問我在做什么，有點拘束地建議我出去走走，開車去舊金山或伯克利。我卻駕車去了河對岸的一塊家族墓地。自我上次來過之后，墓地被破壞了，墓碑斷裂，翻倒在枯草叢里。以前我曾在草叢里見到一條響尾蛇，所以這次我待在車上，收聽鄉(xiāng)村與西部音樂臺的廣播。后來我同父親開車去了他在山麓小丘上的農場。為他放牛的人請我們下周日來看他趕攏牛群。盡管我明明知道那時我已回到洛杉磯了，但我還是以家里人繞彎子的方式說要來。一回到家里，我就提起了墓地里的斷碑。母親聳了聳肩。

I go to visit my great-aunts.A few of them think now that I am my cousin, or their daughter who died young.We recall an anecdote about a relative last seen in 1948, and they ask if I still like living in New York City.I have lived in Los Angeles for three years, but I say that I do.The baby is offered a horehound drop, and I am slipped a dollar bill “to buy a treat.” Questions trail off, answers are abandoned, the baby plays with the dust motes in a shaft of afternoon sun.我去看望姑婆們。其中幾位把我當成了我的堂妹，或她們早逝的女兒，我們回憶起一位親戚的軼事，上次相見是在1948年。她們問我是否還喜歡住在紐約市。其實我在洛杉磯已經住了三年，但我還是說喜歡紐約。她們給我女兒帶苦味的薄荷糖吃，還塞給我一塊錢“再買點好吃的。”慢慢地，問題少了，回答也就省了。女兒在午后的一縷陽光里，歡快地抓弄著塵埃。

It is time for the baby's birthday party: a white cake, strawberry-marshmallow ice cream, a bottle of champagne saved from another party.In the evening, after she has gone to sleep, I kneel beside the crib and touch her face, where it is pressed against the slats, with mine.She is an open and trusting child, unprepared for and unaccustomed to the ambushes of family life, and perhaps it is just as well that I can offer her little of that life.I would like to give her more.I would like to promise her that she will grow up with a sense of her cousins and of rivers and of her great-grandmother's teacups, would like to pledge her a picnic on a river with fried chicken and her hair uncombed, would like to give her home for her birthday, but we live differently now and I can promise her nothing like that.I give her a xylophone and a sundress from Madeira, and promise to tell her a funny story.女兒的生日聚會開始了——有白蛋糕，草莓蜜餞冰激凌，和一瓶從別的聚會上留下來的香檳。晚上，女兒睡著后，我跪在小床邊，面頰貼著她那緊挨著床欄的小臉蛋。女兒性情開朗，相信別人，對于家庭生活的陷阱既不知曉，也無防范。也許，我還是讓她少過這種生活吧。我倒是愿意給與她更多別的東西。我倒愿意許諾讓堂兄弟姊妹的手足之情、潺潺流淌的小河、以及外曾祖母的茶杯伴著她成長；愿意答應帶她去河邊野炊，認她披散著頭發(fā)，啃炸雞；愿意給她一個真正的家作為生日禮物。但是，我們的生活不同了啊，我無法許諾給予她這一切！我只給了她一把木琴和來自馬德里的背心裙，還答應給她講個有趣的故事。

（集體討論 方開瑞 執(zhí)筆）

The Making of Ashenden(Excerpt)by Stanley Elkin 艾興登其人（節(jié)選）斯坦利·埃爾金

I've been spared a lot, one of the blessed of the earth, at least one of its lucky, that privileged handful of the dramatically prospering, the sort whose secrets are asked, like the hundred-year-old man.There is no secret, of course;most of what happens to us is simple accident.Highish birth and a smooth network of appropriate connection like a tea service written into the will.But surely something in the blood too, locked into good fortune's dominant genes like a blast ripening in a time bomb.Set to go off, my good looks and intelligence, yet exceptional still, take away my mouthful of silver spoon and lapful of luxury.Something my own, not passed on or handed down, something seized, wrested—my good character, hopefully, my taste perhaps.What's mine, what's mine? Say taste—the soul's harmless appetite.我一直活得無憂無慮，深得上帝垂愛，至少算個幸運兒，少數(shù)人才享有的尊榮富貴，我垂手得之。就像百歲人瑞總有人討教，我的秘訣也總有人探詢。當然，秘訣談不上，人間之事大多純屬偶然。高貴的出身、順暢的關系網有如憑遺囑繼承的茶具，隨我所用。當然，我的幸運也有某種與生俱來的因素，一種血液里固有的強勢基因；它像定時炸彈，到時就會爆炸。一旦爆炸，我出類拔萃的相貌和智慧將會使口銜銀匙、滿堂金玉的身世完全微不足道。我的成功源自我自己特有的東西，不是祖?zhèn)鞯母Ｊa，是某種我拼命抓住、努力得到的東西——我良好的性格或品味。那么，究竟什么才是我自己特有的東西?是什么呢?是品味吧一一那種無害的心靈欲求。

I've money, I'm rich.The heir to four fortunes.Grandfather on Mother's side was a Newpert.The family held some good real estate in Rhode Island until they sold it for many times what they gave for it.Grandmother on Father's side was a Salts, whose bottled mineral water, once available only through prescription and believed indispensable in the cure of all fevers, was the first product ever to be reviewed by the Food and Drug Administration, a famous and controversial case.The government found it to contain nothing that was actually detrimental to human beings, and it went public, so to speak.Available now over the counter, the Salts made more money from it than ever.我有錢，我富足，我繼承了四筆遺產。外公姓紐波特，紐家在羅得島坐擁不菲房產，后來以高出原價好多倍出手。奶奶姓索爾茨。她的家族生產的瓶裝礦泉水，一度只能憑醫(yī)生處方才能買到，據(jù)說是治各種發(fā)熱癥所必需，是聯(lián)邦食品藥品管理局有史以來審查的第一宗產品。那個案例名噪一時、頗具爭議。政府發(fā)現(xiàn)它沒有對人體有害的東西，也就上市了。現(xiàn)在誰都可以在商店買到，索爾茨家族因此賺得缽滿盆滿。

Mother was an Oh.Her mother was the chemical engineer who first discovered a feasible way to store oxygen in tanks.And Father was Noel Ashenden, who though he did not actually invent the match-book, went into the field when it was still a not very flourishing novelty, and whose slogan, almost a poem, “Close Cover Before Striking”(a simple stroke, as Father liked to say), obvious only after someone else has already thought of it(the Patent Office refused to issue a patent on what it claimed was merely an instruction, but Father's company had the message on its matchbooks before his competitors even knew what was happening), removed the hazard from book matches and turned the industry and Father's firm particularly into a flaming success overnight—Father's joke, not mine.Later, when the inroads of Ronson and Zippo threatened the business, Father went into seclusion for six months and when he returned to us he had produced another slogan: “For Our Matchless Friends.” It saved the industry a second time and was the second and last piece of work in Father's life.家母隨外婆姓歐。外婆是化學工程師，成功開發(fā)了罐裝氧氣。家父是諾爾?艾興登。盡管紙板火柴不是他發(fā)明的，但當它還是個新玩意兒、不怎么旺銷時，他就人了這個行業(yè)。他的推銷廣告頗有詩意：“闔蓋一劃火自來”(就像父親常說的，輕輕一劃就成)。很顯然，這是拾人牙慧(專利局因此拒發(fā)專利證，說這只不過是句使用說明。但父親的公司在對手還懵然不覺時，就搶先把這句廣告詞印在火柴盒上)。正是這句推銷廣告消除了紙板火柴使用時的危險，使整個行業(yè)，特別是父親的火柴公司，一夜之間生意火了起來——這是父親的玩笑而非我本人的幽默。后來，榮升和芝寶打火機打人市場，火柴生意受到威脅。父親于是隱退，半年后推出了另一句廣告詞：“我友(有)火柴”，父親因此第二次拯救了火柴業(yè)，這也是父親一生中第二個也是最后一個成就。

There are people who gather in the spas and watering places of this world who pooh-pooh our fortune.Après ski, cozy in their wools, handsome before their open hearths, they scandalize amongst themselves in whispers.“Imagine,” they say, “saved from ruin because of some cornball sentiment available in every bar and grill and truck stop in the country.It's not, not...” 那些整日泡在溫泉浴場、休閑勝地的人對我們的財富嗤之以鼻。他們滑雪回來，換上溫暖舒適的羊毛衫，神氣活現(xiàn)地坐在壁爐前嘀嘀咕咕嚼舌頭：“想想看，”他們說，“他沒有完蛋，還不是因為郊野的酒吧、燒烤店、卡車場總有些人對紙板火柴戀戀不合。不是因為??”

Not what? Snobs!Phooey on the First Families.On railroad, steel mill, automotive, public utility, banking and shipping fortunes, on all hermetic legacy, morganatic and blockbuster blood-lines that change the maps and landscapes and alter the mobility patterns, your jungle wheeling and downtown dealing a stone's throw from warfare.I come of good stock—real estate, mineral water, oxygen, matchbooks: earth, water, air and fire, the old elementals of the material universe, a bellybutton economics, a linchpin one.不是因為什么？這幫勢利眼！呸！什么第一家族！什么鐵路、鋼廠、汽車、公共設施、銀行和航運方面的財富！什么秘密遺產！什么貴賤婚配！什么豪門世家！你們改變了地圖、地貌、甚至改變了社會流動的格局，可你們弱肉強食，巧取豪奪，跟戰(zhàn)爭相差無幾。我這才叫來路正宗——房地產、礦泉水、氧氣、火柴：土、水、氣、火，物質世界古老的四大元素。這才是核心經濟，這才是關鍵經濟。

It is as I see it a perfect genealogy, and if I can be bought and sold a hundred times over by a thousand men in this country—people in your own town could do it, providents and trailers of hunch, I bless them, who got into this or went into that when it was eight cents a share—I am satisfied with my thirteen or fourteen million.Wealth is not after all the point.The genealogy is.That bridge-trick nexus that brought Newpert to Oh, Salts to Ashenden and Ashenden to Oh, love's lucky longshots which, paying off, permitted me as they permit every human life!(I have this simple, harmless paranoia of the good-natured man, this cheerful awe.)Forgive my enthusiasm, that I go on like some secular patriot wrapped in the simple flag of self, a professional descendant, every day the closed-for-the-holiday banks and post offices of the heart.And why not? Aren't my circumstances superb? Whose are better? No boast, no boast.I've had it easy, served up on all life's silver platters like a satrap.And if my money is managed for me and I do no work—less work even than Father, who at least came up with those two slogans, the latter in a six-month solitude that must have been hell for that gregarious man(“For Our Matchless Friends”: no slogan finally but a broken code, an extension of his own hospitable being, simply the Promethean gift of fire to a guest)—at least I am not “spoiled” and have in me still alive the nerve endings of gratitude.If it's miserly to count one's blessings, Brewster Ashenden's a miser.在我看來，我出身完美。如果這個國家有一千人百余次買賣我的股票——跟你同住一城的人可能會這么做；有遠見的人，跟著感覺走的人，我祝福他們!當每股還只有八分錢 時，他們就買進了我的這種或那種股票——我對我原有的一千三、四百萬，就很滿足了。畢竟財富不是關鍵，關鍵是出身。橋牌般復雜的姻緣讓外公走進了外婆的生活，奶奶嫁給了爺爺，家父娶了家母。父母姻緣巧合的愛情造就了我，就像別人的愛晴造就了一個個鮮活的生命！(我這個性良好的人也有這種樸素而無害的追問到底的執(zhí)拗，這種對自己生命的由衷的敬畏。)原諒我有如此熱情，像一個無宗教信仰的愛國者，處處強調自我，或者像一個職業(yè)繼承人，每天心無所系，有如放假關門的銀行和郵局。為什么不呢?我的條件不優(yōu)越嗎?還有比我條件更好的嗎?這不是吹牛，根本不是。我的一切來得太容易，猶如一位大老爺，一切都有人用銀盤奉上。錢有人管，不用工作一一我比父親工作還少，他起碼還炮制了兩句廣告詞，第二句還是他退隱半年的結果。對于像他那樣好熱鬧的人來說，那半年簡直是人間地獄(“我友（有）火柴”，說到底并不算什么廣告詞，而是個被破解的密碼，是他殷勤個性的延伸，是他的好客之火，是普羅米修斯的圣火)。即便如此，我起碼沒被“寵壞”，渾身還洋溢著感恩之情。如果數(shù)數(shù)自己的福氣也算是小氣的話，那我布魯斯特·艾興登就是個小氣鬼。This will give you some idea of what I'm like: 簡單給您說說我的為人：

On Having an Account in a Swiss Bank: I never had one, and suggest you stay away from them too.Oh, the mystery and romance is all very well, but never forget that your Swiss bank offers no premiums, whereas for opening a savings account for 5,000 or more at First National City Bank of New York or other fine institutions you get wonderful premiums—picnic hampers, Scotch coolers, Polaroid cameras, Hudson's Bay blankets from L.L.Bean, electric shavers, even lawn furniture.My managers always leave me a million or so to play with, and this is how I do it.I suppose I've received hundreds of such bonuses.Usually I give them to friends or as gifts at Christmas to doormen and other loosely connected personnel of the household, but often I keep them and use them myself.I'm not stingy.Of course I can afford to buy any of these things—and I do, I enjoy making purchases—but somehow nothing brings the joy of existence home to me more than these premiums.Something from nothing—the two-suiter from Chase Manhattan and my own existence, luggage a bonus and life a bonus too.Like having a film star next to you on your flight from the Coast.There are treats of high order, adventure like cash in the street.說到在瑞士銀行開戶：我從沒開過，建議你也別開。當然，那種神秘感覺和浪漫色彩挺不錯的。但記住，瑞士銀行從不提供任何禮品。相反，如果你在紐約第一國民城市銀行或別的優(yōu)質機構開一個5000美元或更多的儲蓄帳戶，你就可以得到精美禮品，像什么野餐籃子啦、蘇格蘭冷飲啦、寶麗來相機啦、名牌毛毯啦、電動剃須刀啦，甚至還有草坪家私。我的經理們總給我留個百兒八十萬元什么的玩著花，我順手就到銀行開個戶。估計類似的贈品我已有幾百件了。我常拿它們送朋友或作為圣誕禮物送給門童和家里的 勤雜人員。但我也經常留下自用。我不是摳門的人，這些玩意兒我當然買得起——也去買過，我喜歡購物一一但不知為什么，這些贈品給我?guī)砹藷o與倫比的快樂。從無到有——大通·曼哈頓銀行送的男士小行李箱是這樣，我的人生也是這樣；行李箱是贈品，人生也是贈品。那感覺就像在從西岸回來的飛機上，發(fā)現(xiàn)鄰座是個電影明星。生活中總有這種難得的樂事，就像大街上撿錢那樣刺激。

Let's enjoy ourselves, I say;let's have fun.Lord, let us live in the sand by the surf of the sea and play till cows come home.We'll have a house on the Vineyard and a brownstone in the Seventies and a pied-à-terre in a world capital when something big is about to break.(Put the Cardinal in the back bedroom where the sun gilds the bay at afternoon tea and give us the courage to stand up to secret police at the door, to top all threats with threats of our own, the nicknames of mayors and ministers, the fast comeback at the front stairs, authority on us like the funny squiggle the counterfeiters miss.)Re-Columbus us.Engage us with the overlooked, a knowledge of optics, say, or a gift for the tides.(My pal, the heir to most of the vegetables in inland Nebraska, has become a superb amateur oceanographer.The marine studies people invite him to Wood's Hole each year.He has a wave named for him.)Make us good at things, the countertenor and the German language, and teach us to be as easy in our amateur standing as the best man at a roommate's wedding.Give us hard tummies behind the cummerbund and long swimmer's muscles under the hound's tooth so that we may enjoy our long life.And may all our stocks rise to the occasion of our best possibilities, and our humanness be bullish too.我常說，我們要玩得開心，要及時行樂。上帝啊，讓我們住在海邊吧，踏沙，沖浪，嬉戲，直至永遠。我們要在馬薩葡萄園島有一套獨棟別墅，在紐約七十幾街有一套褐石豪宅，在某個世界之都有個安樂窩，以便就近親臨大事的現(xiàn)場。(請紅衣主教住最里邊的臥室，下午茶時分的陽光將海灣鍍上金色，同時給我們增添勇氣，直面門外的秘密警察，以我們的威脅來消除一切外來的威脅，報出達官貴人們的諢名，在門口與他們唇槍舌戰(zhàn)，那種威勢，就像紙幣上古怪的防偽線條，無法模仿。)我們要像哥倫布再世。我們要致力于別人忽略的東西，如光學的某一方面或研究海潮的某種能力。(我有個朋友，在遠離海洋的內布拉斯加州繼承了蔬菜種植業(yè)，卻成了一位出色的業(yè)余海洋學家。研究海洋的專業(yè)人士每年都請他去伍茲霍。有一種海浪以他的名字命名。)讓我們擅長點什么吧，無論成為男高音歌手還是掌握德文。讓我們輕松地做業(yè)余專家，就像在室友的婚禮上做伴郎那樣容易。讓我們的腰帶下有結實的小腹，泳衣里有游泳健將的強勁肌肉，這樣我們會安享長命天年。讓我們的股票天天猛漲，讓我們做人也牛氣沖天。Speaking personally I am glad to be a heroic man.私下里說，我很樂意做個英雄人物。

I am pleased that I am attractive to women but grateful I'm no bounder.Though I'm touched when married women fall in love with me, as frequently they do, I am rarely to blame.I never encourage these fits and do my best to get them over their derangements so as not to lose the friendships of their husbands when they are known to me, or the neutral friendship of the ladies themselves.This happens less than you might think, however, for whenever I am a houseguest of a married friend I usually make it a point to bring along a girl.These girls are from all walks of life—models, show girls, starlets, actresses, tennis professionals, singers, heiresses and the daughters of the diplomats of most of the nations of the free world.All walks.They tend, however, to conform to a single physical type, and are almost always tall, tan, slender and blond, the girl from Ipanema as a wag friend of mine has it.They are always sensitive and intelligent and good at sailing and the Australian crawl.They are never blemished in any way, for even something like a tiny beauty mark on the inside of a thigh or above the shoulder blade is enough to put me off, and their breaths must be as sweet at three in the morning as they are at noon.(I never see a woman who is dieting for diet sours the breath.)Arm hair, of course, is repellent to me though a soft blond down is now and then acceptable.I know I sound a prig.I'm not.I am—well, classical, drawn by perfection as to some magnetic, Platonic pole, idealism and beauty's true North.很高興我深得女人青睞，但謝天謝地，我絕非好色之徒。盡管已婚女人有意于我時——這是常事——我會感動，但多責不在我。我從不鼓勵這樣的一時沖動，還會盡量讓她們恢復平靜，以便保持與她們的夫君一一如果認識的話――的友誼，或者與她們本人的適度關系。不過，這種事比你想像的要少，因為每次我到已婚明友的府上做客，都刻意攜一位靚女同行。這些女孩各行各業(yè)都有：模特啦、舞女啦、新星啦、演員啦、職業(yè)網球手啦、歌手啦、富家女啦什么的，還有自由世界許多國家外交官的女兒們，真的是形形色色。我的玩伴往往都像一個模子鑄出來的，幾乎都是個子高挑、膚色健康、身段苗條、金發(fā)碧眼的可愛美人，用我一個喜歡調侃的朋友的說話，她就像歌中走出來的“來自伊帕內瑪?shù)呐ⅰ?。她們都敏感聰慧，擅長玩帆船和澳式自由泳。她們完美無瑕，因為即使是大腿內側或鎖骨上邊的美人痣也讓我掃興。她們還必需呵氣如蘭，即使在凌晨三點也要像正午時分那樣清新(我從不約見節(jié)食的女人，因為節(jié)食會使她的呼吸帶酸味兒)。自然，腋毛令我反感，金色細軟絨毛倒是偶爾可以接受。聽起來我有點自命不凡。但我不是。我是那種，怎么說呢，正統(tǒng)的人，喜歡盡善盡美，像被某種磁力吸引著，去追求那種柏拉圖式的理想的、純粹的美妙。（集體討論，蔣驍華、孔昊執(zhí)筆）

Beyond Life 超越生命[美] 卡貝爾 著

I want my life, the only life of which I am assured, to have symmetry or, in default of that, at least to acquire some clarity.Surely it is not asking very much to wish that my personal conduct be intelligible to me!Yet it is forbidden to know for what purpose this universe was intended, to what end it was set a-going, or why I am here, or even what I had preferably do while here.It vaguely seems to me that I am expected to perform an allotted task, but as to what it is I have no notion.And indeed, what have I done hitherto, in the years behind me? There are some books to show as increment, as something which was not anywhere before I made it, and which even in bulk will replace my buried body, so that my life will be to mankind no loss materially.But the course of my life, when I look back, is as orderless as a trickle of water that is diverted and guided by every pebble and crevice and grass-root it encounters.I seem to have done nothing with pre-meditation, but rather, to have had things done to me.And for all the rest of my life, as I know now, I shall have to shave every morning in order to be ready for no more than this!我愿此生，我唯一確知的此生，能和諧地度過；若此愿不遂，至少也該活得有幾分清醒。希望自己之所作為能被自己了解，這肯定不算要求過分。不過有些奧秘卻不容你去了解，諸如宇宙宏旨之所在，乾坤歸宿在何方，我為何置身于此間，于此間該做何事等。我隱約覺得此生被指望去履行一項既定使命，但這是項什么使命，我卻一無所知。而且真正說來，我在過去的歲月里又有過什么作為呢？有那么幾本書可顯示為生命之贏余，可顯示為在我創(chuàng)作其之前這世間未曾有過的東西，其體積甚至可置換我入土后的那副軀殼，從而使我生命之結束不致給人類造成物質損失。但當回首往昔，我發(fā)現(xiàn)自己的生命歷程就像溪流之蜿蜒漫無定向，觸石砄草根則避而改道，遇巖縫土隙則順而流之。我似乎做任何事都未經事先考慮，而是任憑事務來擺布自己。且據(jù)我眼下所知，在我的整個余生，我每日清晨得剃須也僅僅是為了翌日清晨得剃須。

I have attempted to make the best of my material circumstances always;nor do I see to-day how any widely varying course could have been wiser or even feasible: but material things have nothing to do with that life which moves in me.Why, then, should they direct and heighten and provoke and curb every action of life? It is against the tyranny of matter I would rebel—against life's absolute need of food, and books, and fire, and clothing, and flesh, to touch and to inhabit, lest life perish.No, all that which I do here or refrain from doing lacks clarity, nor can I detect any symmetry anywhere, such as living would assuredly display, I think, if my progress were directed by any particular motive.It is all a muddling through, somehow, without any recognizable goal in view, and there is no explanation of the scuffle tendered or anywhere procurable.It merely seems that to go on living has become with me a habit.我總想善用身邊的物質環(huán)境，因時至今日我也不知有任何迥異之做法會更為明智可行。然身外之物與涌動于我心中的那種生命畢竟無關。既如此，為何人之一舉一動又常為身外之物所引所趨，所揚所抑？我所厭惡的正是這種物質之主宰——這種為了生命茍存于世而對食物、書本、爐火、衣衫等身外之物以及靈魂借以寓居之肉體的純粹需求。的確，我在世界之全部所為或忍而不為之事都不甚明了，無論何處我都看不到絲毫和諧，而我認為，我的人生歷程若有任何特定目標之指引，定會顯現(xiàn)出那種明澈和諧。但不知何故，我眼前無可辨之目標，一直在渾然度日，而且對這種蹉跎或茫然也無從解說?；钕氯ニ坪跻殉闪宋业囊环N習慣，僅此而已。

And I want beauty in my life.I have seen beauty in a sunset and in the spring woods and in the eyes of divers women, but now these happy accidents of light and color no longer thrill me.And I want beauty in my life itself, rather than in such chances as befall it.It seems to me that many actions of my life were beautiful, very long ago, when I was young in an evanished world of friendly girls, who were all more lovely than any girl is nowadays.For women now are merely more or less good-looking, and as I know, their looks when at their best have been painstakingly enhanced and edited.But I would like this life which moves and yearns in me, to be able itself to attain to comeliness, though but in transitory performance.The life of a butterfly, for example, is just a graceful gesture: and yet, in that its loveliness is complete and perfectly rounded in itself, I envy this bright flicker through existence.And the nearest I can come to my ideal is punctiliously to pay my bills, be polite to my wife, and contribute to deserving charities: and the program does not seem, somehow, quite adequate.There are my books, I know;and there is beauty “embalmed and treasured up” in many pages of my books, and in the books of other persons, too, which I may read at will: but this desire inborn in me is not to be satiated by making marks upon paper, nor by deciphering them.In short, I am enamored of that flawless beauty of which all poets have perturbedly divined the existence somewhere, and which life as men know it simply does not afford nor anywhere foresee.我希望生活中有美。我曾在落日余暉、春日樹林和女人的眼中看見過美，可如今與這些光彩邂逅已不再令我激動。我期盼的是生命本身之美，而非偶然降臨的美的瞬間。我覺得很久以前我生活行為中也充溢著美，那時我尚年輕，置身于一群遠比當今姑娘更為友善可愛的姑娘之中，置身于一個如今已消失的世界。時下女人不過是多少顯得有幾分姿色，而據(jù)我所知，她們最靚麗的容顏都經過煞費苦心的設色縛彩。但我希望這在我心中涌動并期盼的生命能綻放出自身之美，縱然其美麗會轉瞬即逝。比如蝴蝶的一生不過翩然一瞬，但在這翩然一瞬間，其美麗得以完善，其生命得以完美。我羨慕一生中有這種美麗閃爍?？晌易罱咏依硐肷畹男袨橹皇歉顿~單一絲不茍，對妻子相敬如賓，捐善款恰宜至當，而這些無論如何也遠遠不夠。當然，還有我那些書，在我自己撰寫以及 我可隨意翻閱的他人所撰寫的書中，都有美“封藏”于萬千書頁之間。但我與生俱來的這種欲望并不滿足于在紙上寫美或從書中讀美。簡而言之，我所迷戀的那種無暇之美，那種天下詩人在忐忑中發(fā)現(xiàn)存在于某處的美，那種世人所知的凡塵生活無法賜予也無法預見的美。

And tenderness, too—but does that appear a mawkish thing to desiderate in life? Well, to my finding human beings do not like one another.Indeed, why should they, being rational creatures? All babies have a temporary lien on tenderness, of course: and therefrom children too receive a dwindling income, although on looking back, you will recollect that your childhood was upon the whole a lonesome and much put-upon period.But all grown persons ineffably distrust one another.In courtship, I grant you, there is a passing aberration which often mimics tenderness, sometimes as the result of honest delusion, but more frequently as an ambuscade in the endless struggle between man and woman.Married people are not ever tender with each other, you will notice: if they are mutually civil it is much: and physical contacts apart, their relation is that of a very moderate intimacy.My own wife, at all events, I find an unfailing mystery, a Sphinx whose secrets I assume to be not worth knowing: and, as I am mildly thankful to narrate, she knows very little about me, and evinces as to my affairs no morbid interest.That is not to assert that if I were ill she would not nurse me through any imaginable contagion, nor that if she were drowning I would not plunge in after her, whatever my delinquencies at swimming: what I mean is that, pending such high crises, we tolerate each other amicably, and never think of doing more.And from our blood-kin we grow apart inevitably.Their lives and their interests are no longer the same as ours, and when we meet it is with conscious reservations and much manufactured talk.Besides, they know things about us which we resent.And with the rest of my fellows, I find that convention orders all our dealings, even with children, and we do and say what seems more or less expected.And I know that we distrust one another all the while, and instinctively conceal or misrepresent our actual thoughts and emotions when there is no very apparent need.Personally, I do not like human beings because I am not aware, upon the whole, of any generally distributed qualities which entitle them as a race to admiration and affection.But toward people in books—such as Mrs.Millamant, and Helen of Troy, and Bella Wilfer, and Mélusine, and Beatrix Esmond—I may intelligently overflow with tenderness and caressing words, in part because they deserve it, and in part because I know they will not suspect me of being “queer” or of having ulterior motives.我也渴望柔情——但對生活如此奢求難道不是自作多情？我發(fā)現(xiàn)世人彼此間從不相互喜歡。的確，作為理性動物，他們?yōu)楹我嗷ハ矚g呢？嬰兒當然都有權得到短期柔情貸款，而且在童年時期還會有逐日遞減的柔情進賬，然而你回憶往事時就會發(fā)現(xiàn)，童年大 體上是一段孤獨寂寞且屢屢受騙的時期。但成人都莫可名狀地相互猜疑。我承認，男女求愛時會有一時間的失常，而這種失常往往裝扮成柔情蜜意，因此有時還讓人誤以為是真情，但更多時候會變成男女間無休止爭斗的伏筆。你會注意到，已婚男女通常不會柔情繾綣，雙方能以禮相待就不錯了，除兩性身體接觸外，夫妻關系往往都不慍不火。以我妻子為例，我橫豎都覺得她就像斯芬克司，一個永遠也猜不透的謎，而我想也沒必要去探究她那些秘密。并且就像我并無欣慰地述說的一樣，她對我同樣知之甚少，對我的私事也沒有表現(xiàn)出任何病態(tài)的興趣。但這并非說一旦我罹病，她會因懼怕傳染而置我于不顧，也并非說萬一她溺水，我會因不善游泳而不下水施救。我的意思是說，除非到緊要關頭，我倆會彼此容忍，和睦相處，但絕不會想到更進一步。我們與親屬的關系也勢必日漸疏遠。因各自生活已不同，彼此情趣已相異，故見面時存心話說三分且多說套話。再說他們還知曉我們不想被別人抖露的底細。至于其他熟人，甚至包括未成年人，我發(fā)現(xiàn)彼此間交往全然是蹈常襲故，我們的所言所行似乎都不會超出對方之所料。我知道我們始終都互不信任，雖然有時毫不必要，我們仍本能地隱藏或偽裝真實的思想感情。就我個人而言，我不喜歡人類，因為從總體上看，我不知這個物種有何共同的品質使其值得被人欽慕。但對書中那些人——例如米拉曼特夫人、特洛伊的海倫、貝拉·威爾弗、比阿特麗克絲·埃斯蒙德等——我卻能不失理性地滿懷柔情，表達一腔愛慕之意，這一則是因為她們值得我愛慕，二則是因為我知道她們不會懷疑我“變態(tài)”或別有用心。And I very often wish that I could know the truth about just any one circumstance connected with my life.Is the phantasmagoria of sound and noise and color really passing or is it all an illusion here in my brain? How do you know that you are not dreaming me, for instance? In your conceded dreams, I am sure, you must invent and see and listen to persons who for the while seem quite as real to you as I do now.As I do, you observe, I say!and what thing is it to which I so glibly refer as I? If you will try to form a notion of yourself, of the sort of a something that you suspect to inhabit and partially to control your flesh and blood body, you will encounter a walking bundle of superfluities: and when you mentally have put aside the extraneous things—your garments and your members and your body, and your acquired habits and your appetites and your inherited traits and your prejudices, and all other appurtenances which considered separately you recognize to be no integral part of you,—there seems to remain in those pearl-colored brain-cells, wherein is your ultimate lair, very little save a faculty for receiving sensations, of which you know the larger portion to be illusory.And surely, to be just a very gullible consciousness provisionally existing among inexplicable mysteries, is not an enviable plight.And yet this life—to which I cling tenaciously—comes to no more.Meanwhile I hear men talk about “the truth”;and they even wager handsome sums upon their knowledge of it: but I align myself with “jesting Pilate,” and echo the forlorn query that recorded time has left unanswered.我還常常祈愿，愿我能了解關于我生活的哪怕任何一點真相。這變化的聲色光彩是在真正掠過，還是我腦海中的一種幻覺？譬如你何以知曉此刻我不是你夢中之幻象？毫無疑問，你在你坦言的夢中肯定遇見過人，且眼觀其行，耳聞其聲，當時他們于你肯定就像現(xiàn)時之我一樣真實。注意，我說像現(xiàn)時之我一樣真實！那么，我這口口聲聲稱之謂的“我”又當是何物？若你設法去感知你自己為何物，那種你覺得寓于你體內并肆意支配你肉體的東西又為何物，那將有一大堆活生生的多余物與你不期而遇——諸如你的衣衫裙袍、手足軀干、習性胃口、稟性偏見以及其他所有附屬物，那些你逐一視之便會承認其并非你不可或缺的多余之物——而若是你從心中將這些多余物抹去，那在你珍珠色的腦細胞了，在你最終的寓所之中，幾乎就只剩下一種感知能力，可你知道，這種感知多半都是幻覺。而毋庸置疑，僅僅作為一種極易受騙的知覺，暫居于神秘莫測的迷幻之中，這并非一種令人羨慕的境況。然而這種生命——這種我死死黏附的生命——也不過如此這般。但與此同時我卻聽世人在談論“真理”，他們甚至花大價錢為其所知的真理擔保；可我愿與“愛逗趣的彼拉多”為伍，重復那幾個幾乎沒法回答且上千年來無人回答的疑問。

Then, last of all, I desiderate urbanity.I believe this is the rarest quality in the world.Indeed, it probably does not exist anywhere.A really urbane person—a mortal open-minded and affable to conviction of his own shortcomings and errors, and unguided in anything by irrational blind prejudices—could not but in a world of men and women be regarded as a monster.We are all of us, as if by instinct, intolerant of that which is unfamiliar: we resent its impudence: and very much the same principle which prompts small boys to jeer at a straw-hat out of season induces their elders to send missionaries to the heathen…

最后我還企求高雅。我認為高雅乃世間最珍貴的品質。其實然，高雅或許并不存在于現(xiàn)實之中。真正的高雅之士虛懷若谷，聞過則喜，不會被非理性的盲目偏見所左右，而在這個被庸男俗女充斥的世界，這等高雅之士只能被視為怪物。仿佛是出于天性，我們所有人都容不得稀罕之事，都恨其不守規(guī)矩；而正是依照與此極其相似的準則，小男孩嘲諷不合時令的草帽，他們的父輩則給異教徒派出傳教士??（集體討論，曹明倫 執(zhí)筆）

Envy by Samuel Johnson 論嫉妒 [英]塞繆爾·約翰遜 著

Envy is almost the only vice which is practicable at all times, and in every place — the only passion which can never lie quiet for want of irritation;its effects therefore are everywhere discoverable, and its attempts always to be dreaded.嫉妒幾乎是唯一一種隨時都能大行其道的惡習，唯一一種不會因缺乏刺激而平息的強烈感情，因此其影響隨處可見，其攻擊性也總是令人生畏。

It is impossible to mention a name which any advantageous distinction has made eminent, but some latent animosity will burst out.The wealthy trader, however he may abstract himself from public affairs, will never want those who hint, with Shylock, that ships are but boards.The beauty, adorned only with the unambitious graces of innocence and modesty, provokes, whenever she appears, a thousand murmurs of detraction.The genius, even when he endeavours only to entertain or instruct, yet suffers persecution from innumerable critics, whose acrimony is excited merely by the pain of seeing others pleased, and of hearing applauses which another enjoys.一提到某位因其所長而才出眾的名流，就會有人發(fā)出隱伏于心的妒意。富商不管怎樣超脫于公共事務，也不乏有人像夏洛克那樣，說商船不過是一堆木板，暗示其財富由風浪擺布者不足以謂之富人。（1）美女縱然僅以端莊素雅為裝飾，其出現(xiàn)也會引起眾人私下里的猜忌和誹謗。至于天才人物，即使他們只想展示令人愉悅的自然萬象，或只想說明無可爭辯的科學原理，也難免會招致眾多批評者的詆毀，而批評者之尖刻僅僅是因為見不得別人欣然陶然，聽不到別人所享受的掌聲。

The frequency of envy makes it so familiar that it escapes our notice;nor do we often reflect upon its turpitude or malignity, till we happen to feel its influence.When he that has given no provocation to malice, but by attempting to excel, finds himself pursued by multitudes whom he never saw, with all the implacability of personal resentment;when he perceives clamour and malice let loose upon him as a public enemy, and incited by every stratagem of defamation;when he hears the misfortunes of his family, or the follies of his youth, exposed to the world;and every failure of conduct, or defect of nature, aggravated and ridiculed;he then learns to abhor those artifices at which he only laughed before, and discovers how much the happiness of life would be advanced by the eradication of envy from the human heart.嫉妒之頻頻出現(xiàn)使我們隊其熟視無睹，使我們很少想到其卑鄙險惡，除非自己碰巧也遭人妒忌。倘若遭妒忌者從不招惹怨恨，而只想憑真才實學超凡出眾，那當他發(fā)現(xiàn)自己被一群他覺得與之并無不可化解之個人恩怨的民眾糾纏之時，當他發(fā)現(xiàn)自己被種種誹謗伎倆煽動起來的鋪天蓋地的惡意丑化成社會公敵之時，當他得知自己家庭之不幸和少時的愚行而被公諸于眾，自己所有的不端行為和性格缺陷都被夸大和嘲笑之時，他便能學會 憎惡那些他此前只是一笑置之的伎倆，并發(fā)現(xiàn)若能從世人心中根除嫉妒，人們會怎樣更多地感受生活之幸福。

Envy is, indeed, a stubborn weed of the mind, and seldom yields to the culture of philosophy.There are, however, considerations which, if carefully implanted and diligently propagated, might in time overpower and repress it, since no one can nurse it for the sake of pleasure, as its effects are only shame, anguish, and perturbation.It is above all other vices inconsistent with the character of a social being, because it sacrifices truth and kindness to very weak temptations.He that plunders a wealthy neighbour gains as much as he takes away, and may improve his own condition in the same proportion as he impairs another's;but he that blasts a flourishing reputation, must be content with a small dividend of additional fame, so small as can afford very little consolation to balance the guilt by which it is obtained.嫉妒實乃人們心中難以根除的野草，它極少接受理性之教化。不過，只要循循善誘且堅持不懈，遲早會有理性之思將其制服，畢竟沒人會為了取樂而心懷嫉妒，因嫉妒之后果只有羞恥、苦悶和不安。較之其他所有惡習，嫉妒與人的社會屬性最為相悖，因為它會蠅頭小利而犧牲真誠和善良。一個人若是搶劫其富有的鄰居，他所得之物即他所劫之物，其境況之改善與其鄰居境況之惡化恰成正比；但一個人若是毀損他人的盛名，他只能滿足于得到的那盛名分給他的一點點紅利，而與他行惡而產生的負疚感相比，其獲利之少幾乎不可能給他帶來慰藉。

（1）參見莎士比亞《威尼斯商人》第1幕第3場開始時夏洛克對巴薩尼奧說的那番話。集體討論，曹明倫執(zhí)筆）

四川外語學院第七屆“語言橋杯”翻譯大賽獲獎譯文選登

These aspects of her personality I came to know gradually over the coming months.What struck me first were the outward things, her animation and expressiveness.I couldn't tell whether this was something she was born with, or whether the projection of emotion which she had learned as an actress had become second nature.When indignant, her eyes would flash fire, when happy she would laugh unrestrainedly like a child.I quickly changed my preconceived notions about the “inscrutableness” of Orientals.在接下來的幾個月里，我逐漸了解了她的這些個性特點。首先給我留下深刻印象的，是她種種外在的表現(xiàn)：活潑開朗，能言善談。我不知道這是她的天性使然，還是因為當過演員，表情達意早已成為她的第二天性。她氣憤時，兩只眸子會冒出怒火；高興時，卻又像個孩子似的開懷大笑。我原先以為東方人都是“神秘難測”的，認識她之后，很快便改變了這個先入之見。

...She had not remarried because she had not found anyone for whom she could care enough and who would respect her independence.??因為找不到一個既讓她喜歡、又尊重她的獨立性的男人，她一直沒有再婚。至少，在我出現(xiàn)在她的面前之前是這樣。我倆初次相識就立即被對方的外貌所吸引。Not, at least, till I came along.Our physical attraction was immediate and mutual.But more than that, we shared an identity of interests and found pleasure in each other's company...不過，除此之外，我們還有著共同的興趣愛好，覺得走在一起很開心。??

We sat in tea gardens amid flowering shrubs and fanciful pavilions and sipped green “Dragon Well” tea and cracked watermelon seeds.We wended through the City God Temple, with its many shops of marvelous handicrafts connected by a zigzag bridge around a lotus pond.我們坐在綠樹紅花和亭臺樓閣掩映下的茶園里，一邊抿著碧綠的龍井茶，一邊嗑著西瓜子兒。我們在城隍廟徜徉，那里有很多出售精美的手工藝品的店鋪；一座繞著荷塘迂回而行的九曲橋，把商鋪連在一起。

And we met in her flat with a few other Chinese friends and talked in low voices, with the radios turned on loud against possible eavesdroppers, about who had just been arrested, or what bookstores had been raided, or whether more revolutionaries had been executed, and what the news from the Liberated Areas was.Sometimes we could pick up Yen’an on my short-wave set.我們時常在她的公寓房間里和幾個中國朋友聚會。為防竊聽，我們只得低聲交談，同時把收音機開得很響。我們談論誰剛剛被捕了，哪幾家書店被查抄了，是不是又有革命分子被處死，以及來自解放區(qū)的消息。有時我的那臺短波收音機可以收聽到延安電臺的廣播。

She had no doubt about our compatibleness, and if our future was unsure, so was the future of everyone in China.Nor did my “foreignness” seem to present any problems.She had got used to my appearance, and recovered from the initial shock of seeing me in a raglan sleeve topcoat on finding, when I took it off, that I had shoulders after all.In fact she had become bemused to such an extent that she thought I was quite nice-looking.No one stared when we appeared in public together, nor did I, for some reason, attract the crowds which often trailed other foreigners, awestruck by their outlandish garb and, by Chinese standards, huge noses.Her family offered no objections whatever.她深信我倆意氣相投。我們兩個人也許前路渺茫，但是在中國何嘗不是人人如此。我的“洋人相”似乎也不成問題。起初看到我穿著套袖的輕便大衣，她頗為驚愕，及至我脫掉大衣，她發(fā)現(xiàn)原來我也長著兩只肩膀，這才回過神來。如今，她早已習慣我的這副洋人相了。事實上，她簡直不知如何看待我的長相，竟至于覺得我長得挺好看的。我倆一起在公共場所露面時，沒有人盯著我們看；不知何故，我也沒有吸引人群圍觀。洋人一身奇裝異服，還有按中國人的標準顯得特別高的鼻子，都使中國人感到驚異，因此他們常常喜歡尾隨洋人。她的家人一點兒也不反對我倆交往。

Absence of racial or religious prejudice is traditional in China.For two thousand years foreigners had been encouraged to settle in the Middle Kingdom and practice their religions and retain their customs.There was some talk among the rustics that all foreigners had red hair and blue eyes and walked without bending their knees.But those who had actually seen them knew better.None of her compatriots was shocked, though some perhaps wondered why she chose a foreigner when there was so many Chinese around.傳統(tǒng)上，種族歧視或宗教偏見在中國是不存在的。兩千年來，“中央王國”一直柔懷遠人，鼓勵外國人在這片土地上定居、信教，并且保留他們的風俗習慣。鄉(xiāng)下人中間有傳言說洋人全都赤發(fā)碧眼，而且直著腿走路。但是，親眼見過外國人的那些人知道，事實并非如此?？吹轿疫@個“異類”和她在一起，她的同胞無人感到震驚，盡管有些人也許會想：她的身邊有那么多中國人，為什么偏偏選中一個老外？(香港大學中文學院 汪寶榮)

中譯英部分

在義與利之外

Beyond Righteousness and Interests “君子喻以義，小人喻以利”。中國人的人生哲學總是圍繞著義利二字打轉?？墒牵偃缥壹炔皇蔷?，也不是小人呢？

“Men of virtue are concerned whether they behave righteously while virtueless men are concerned about their personal interests.” The Chinese philosophy of life can hardly go beyond the continuous debate over righteousness and interests.But what am I concerned about if I am

neither a man of virtue nor one without it?

曾經有過一個人皆君子言必稱義的時代，當時或許有過大義滅利的真君子，但更常見的是借義逐利的偽君子和假義真信的迂君子。那個時代過去了。曾幾何時，世風劇變，義的信譽一落千丈，真君子銷聲匿跡，偽君子真相畢露，迂君子豁然開竅，都一窩蜂奔利而去。據(jù)說觀念更新，義利之辨有了新解，原來利并非小人的專利，倒是做人的天經地義。

There was once an alleged age of righteousness, in which all men were of virtue.Maybe, few of them were really men of virtue, who vindicated righteousness by sacrificing their own interests.However, most of them were either pharisees, who pursued their personal interests in the name of righteousness, or pedants, who believed in fake morality.Such an era had already elapsed.There was once a period of time when the ethos deteriorated overnight and people’s belief in righteousness greatly declined.Consequently, men of virtue vanished, pharisees revealed their impudent faces and pedants suddenly disenchanted.All people rushed for their own interests.It was said that people had renovated their values and they had endowed their conceptions of righteousness and interests with new contents.For them, the pursuit of personal interests is not a patent right of men without virtue but the primary principle followed by all human beings.“時間就是金錢！”——這是當今一句時髦口號。企業(yè)家以之鞭策生產，本無可非議。但世人把它奉為指導人生的座右銘，用商業(yè)精神取代人生智慧，結果就使自己的人生成了一種企業(yè)，使人際關系成了一個市場。

我曾經嘲笑廉價的人情味，如今，連人情味也變得昂貴而罕見了。試問，不花錢你可能買到一個微笑，一句問候，一丁點兒惻隱之心？

Nowadays “Time is money” is a popular slogan.It is reasonable for entrepreneurs to adopt it in their production management.However, if we substitute commercial spirit for life wisdom, taking this slogan as a motto to guide our life, we tend to regard our life as business and our relationship, market.不過，無須懷舊。想靠形形色色的義的說教來匡正時弊，拯救世風人心，事實上無濟于 事。在義利之外，還有別樣的人生態(tài)度。在君子小人之外，還有別樣的人格。套孔子的句式，不妨說：“至人喻以情?！?/p>

I once derided the human kindness for its cheapness.But at present it has become costly and infrequent.Can you buy a smile, a greeting or a particle of sympathy without money? However, there is no need to reminisce.In fact, various preaches of righteousness are helpless to the rectification of current social malpractices and the salvation of present public morals.Beyond righteousness and interests, there are other life values.Apart from men of virtue and virtueless men, there are men with other personality.A remark by Confucius might be quoted here, which says: “A perfect man apprehends affection.”

義和利，貌似相反，實則相通?！傲x”要求人獻身抽象的社會實體，“利”驅使人投身世俗的物質利益，兩者都無視人的心靈生活，遮蔽了人的真正的“自我”?！傲x”教人奉獻，“利”誘人占有，前者把人生變成一次義務的履行，后者把人生變成一場權利的爭奪，殊不知人生的真價值是超乎義務和權利外的。義和利都脫不開計較，所以，無論義師討伐叛臣，還是利欲支配眾生，人與人之間的關系總是緊張。

Righteousness and interests seem opposite on the surface but in nature they have something in common.“Righteousness” requests people to devote themselves to the abstract social noumenon while “interests” impels them to pursue the mundane loaves and fishes.Both of them ignore people’s spiritual life and as a result, they shade their real “selves”.“Righteousness” instructs people to dedicate themselves to the society and turns their life into the performance of an obligation while “interests” tempts people to appropriate material profits and makes their life become a scramble for rights and profits.Nevertheless, the real value of life lies beyond righteousness and interests.As both righteousness and interests can hardly escape from calculation and consideration, the interpersonal relations are always strained no matter when a justice army suppresses a rebellion or when all flesh are dominated by an appetite for personal interests.如果說“義”代表一種倫理的人生態(tài)度，“利”代表一種功利的人生態(tài)度，那么，我所說的“情”便代表一種審美的人生態(tài)度。它主張率性而行，適情而止，每個人都保持自己的真性情。你不是你所信奉的教義，也不是你所占有的物品，你之為你僅在于你的真實“自我”。生命的意義不在奉獻或占有，而在創(chuàng)造，創(chuàng)造就是人的真性情的積極展開，是人在實現(xiàn)其本質力量時所獲得的情感上的滿足。創(chuàng)造不同于奉獻，奉獻只是完成外在的責任，創(chuàng)造卻是實現(xiàn)真實的“自我”。至于創(chuàng)造和占有，其差別更是一目了然，譬如寫作，占有注重的是作品所帶來的名利地位，創(chuàng)造注重的只是創(chuàng)作本身的快樂。有真性情的人，與人相處唯求情感的溝通，與物相觸獨鐘情趣的品味。更為可貴的是，在世人匆忙逐利又為利所逐的時代，他接人待物有一種閑適之情。我不是指中國士大夫式的閑情逸致，也不是指小農式的知足保守，而是指一種不為利驅、不為物役的淡泊的生活情 懷。仍以寫作為例，我想不通，一個人何必要著作等身呢？倘想流芳千古，一首不朽的小詩足矣。倘無此奢求，則只要活得自在即可，寫作也不過是這活得自在的一種方式罷了。

If “righteousness” represents an ethical value of life and “interests”, a utilitarian attitude towards life, the “affection” that I have mentioned represents aesthetic attitude towards life.It claims that we should behave frankly and properly and all of us should maintain our real temperament.You are neither the teachings that you believe in nor the resources that you are possessed of, but your true “self”, which is the very reason why you are yourself.The value of life does not consist in dedication or possession, but creation.Creation is the outspread of one’s true temperament and the affectional satisfaction that one obtains when achieving his/her essential potence.Creation differs from dedication in that the former is the realization of the true “self” but the later, only the fulfillment of the exterior responsibilities.As for creation and possession, the difference between them is distinct at a glance.For instance, in writing possession means the concern for the fame and the status brought by works but creation means the concern for the happiness of writing itself.A person with true temperament only seeks for emotional communication when getting alone with others while he is only in deep love with the taste of sentiment when in contact with things.More importantly, he is always in a tranquil mood in such an era when others scramble for personal interests and are driven by material benefits.It is neither the leisurely and carefree mood of the Chinese scholar-bureaucrats nor the content and conservative mood of the petty farmers, but a quiet mood free from hollow fames and material interests.Still take writing as an instance.I can hardly figure out why one must produce as many famous works as he can.An enduring poem is enough to make one renowned forever.Without such an extravagant hope, one only needs to live to his content.Writing is just one means to such an end.肖伯納說：“人生有兩大悲劇，一是沒有得到你心愛的東西，另一是得到了你心愛的東西?！蔽以浬钜詾槿唬⑶遗宸讶松目杀秤?，表述得如此輕松俏皮。但仔細玩味，發(fā)現(xiàn)這話的立足點仍是占有，所以才會有占有欲未得滿足的痛苦和已得滿足的無聊這雙重悲劇。如果把立足點移到創(chuàng)造上，以審美的眼光看人生，我們豈不可以反其意而說：人生有兩大快樂，一是沒有得到你心愛的東西，于是你可以去尋求和創(chuàng)造；另一是得到了你心愛的東西，于是你可以去品味和體驗？當然，人生總有其不可消除的痛苦，而重情輕利的人所體味到的辛酸悲哀，更為逐利之輩所夢想不到。但是，擺脫了占有欲，至少可以使人免除許多瑣屑的煩惱和渺小的痛苦，活得有器度些。我無意以審美之情為救世良策，而只是表達了一個信念：在義與利之外，還有一種更值得一過的人生。這個信念將支撐我度過未來吉兇難卜的歲月。

George Bernard Shaw once said: “There are two tragedies in our life.One is that you have not obtained what you love while the other is that you have obtained what you love.” I took his remark for granted and admired him for his easy and witty expression of the lamentable plight in life.But when carefully relishing it, I discover that the stand of this remark is still possession, which is the very reason why there are two tragedies: the affliction of not satisfying one’s appetite for possession and the vacuity of satisfaction.If we regard creation as our stand and have an aesthetic vision for life, can’t we say that there are two enjoyments: one is that you have not attained what you love and you can continue your pursuit and creation while the other is that you have attained what you love and you can commence your appreciation and experience? Certainly, there are always some agonies in our life and the sufferings experienced by those who value affection but despise profits are out of the consideration of those who pursue interests.However, if we can get rid of the appetite for possession, we, at least, can avoid a great deal of inconsiderable vexations and trivial afflictions and live a life of more tolerance.Rather than intending to suggest the aesthetic affection as an excellent tactics of salvation, I merely express such a belief that there is a life more worthy of living beyond righteousness and interests.This faith will support me through the precarious and unpredictable future.讀書苦樂 楊絳

The Bitter-Sweetness of Reading Yang Jiang 讀書鉆研學問，當然得下苦功夫。為應考試、為寫論文、為求學位，大概都得苦讀。陶淵明好讀書。如果他生于當今之世，要去考大學，或考研究院，或考什么“托福兒”，難免會有些困難吧？我只愁他政治經濟學不能及格呢，這還不是因為他“不求甚解”。Reading and studying regularly calls for a painstaking effort, whether it is meant for passing an exam, writing a thesis or pursuing an academic degree.T'ao Yuanming, a famous scholar in Jin Dynasty, who doted on reading, might probably feel baffled if he were living today and had to take exams for getting into universities or graduate programs or to score well in such tests as the TOEFL.I'm afraid he might fail the exam in Political Economics, as the result of his motto “staying content with superficial reading”.我曾挨過幾下“棍子”，說我讀書“追求精神享受”。我當時只好低頭認罪。我也承認自己確實不是苦讀。不過“樂在其中”并不等于追求享受。這話可為知者言，不足為外人道也。

I was “cudgeled” for a couple of times, being reprimanded for reading “to seek spiritual indulgence.” At the time, I had to bow down my head and confess my sin, and I have to admit as well that I've never made any painstaking effort in reality.Nevertheless, “enjoying reading” doesn't mean seeking indulgence, whose truth can only be shared with like-minded people, but goes beyond those without similar experiences 我覺得讀書好比串門兒——“隱身”的串門兒。要參見欽佩的老師或拜謁有名的學者，不必事前打招呼求見，也不怕攪擾主人。翻開書面就闖進大門，翻過幾頁就升堂入室；而且可以經常去，時刻去，如果不得要領，還可以不辭而別，或者另找高明，和他對質。不問我們要拜見的主人住在國內國外，不問他屬于現(xiàn)代古代，不問他什么專業(yè)，不問他講正經大道理或聊天說笑，都可以挨近前去聽個足夠。我們可以恭恭敬敬旁聽孔門弟子追述夫子遺言，也不妨淘氣地笑問“言必稱‘亦曰仁義而已矣’的孟夫子”，他如果生在我們同一個時代，會不會是一位馬列主義老先生呀？我們可以在蘇格拉底臨刑前守在他身邊，聽他和一位朋友談話；也可以對斯多葛派伊匹克悌忒斯的《金玉良言》思考懷疑。我們可以傾聽前朝列代的遺聞逸事，也可以領教當代最奧妙的創(chuàng)新理論或有意驚人的故作高論。反正話不投機或言不入耳，不妨抽身退場，甚至砰一下推上大門——就是說，拍地合上書面——誰也不會嗔怪。這是書以外的世界里難得的自由！

I would compare reading to visiting friends — in the spiritual rather than physical sense.Visiting a well-respected teacher or paying homage to a renowned scholar doesn't necessarily require appointment in advance and we won't feel as if we were disturbing him.Opening the book is like getting into the door uninvited;and turning a few pages, we may find ourselves in his study.Besides, we can go visit him as frequently as we want and at any time we wish.If we fail to get the pith of his argument, we can just leave without saying “good-bye” or turn to someone else for help, and come back to challenge him.We can get close to the host and listen to every word he has to say, no matter where he resides, at home or abroad, what a person he was or is, a contemporary or a man of the past, whatever field he specializes in, or whether he is talking about a serious subject of importance or simply chatting plus cracking jokes.We can sit in, in due reverence, and listen as Confucius' disciples recount their master's legacy of teachings, or playfully ask Mencius, who likes to prattle about nothing but kindness and justice, whether or not he would become a pious Marxist preacher, should he live in our time.We can stay by the side of Socrates at his execution and listen to him talking to his friend, or harbor doubt as we ponder the truth of Discourse by Epictetus, a Stoic Philosopher.We can indulge ourselves in the anecdotes and amazing tales of the past, and appreciate the profound nouveau theories of our own age or hear sensational arguments meant to shock the world.In a nutshell, we can bang the door shut —closing the book that is —the minute we find anything disagreeable or distasteful, and leave forthwith.No one will blame us.This is the kind of freedom we can hardly expect other than from the books.壺公懸掛的一把壺里，別有天地日月。每一本書——不論小說、戲劇、傳記、游記、日記，以至散文詩詞，都別有天地，別有日月星辰，而且還有生存其間的人物。我們很不必巴巴地趕赴某地，花錢買門票去看些仿造的贗品或“栩栩如生”的替身，只要翻開一 頁書，走人真境，遇見真人，就可以親親切切地觀賞一番。

For Hu Gong(or Master Gourd), a master herbalist in ancient China, a magical gourd of his contains the entire world.Likewise, every book, be it a novel, a play, a biography, or a book of traveling notes, of journals, and of even essays or of poems, contains a world of its own, with its own sun, moon, and stars and its own live characters between heaven and earth.There is really no need trotting all the way to places and paying admission fees, merely to view imitations or vivid “substitutes”, when we can simply open a book and find ourselves in real situations and meet real characters for a close contact.盡管古人把書說成“浩如煙?！?，書的世界卻真正的“天涯若比鄰”，這話絕不是唯心的比擬。世界再大也沒有阻隔。佛說“三千大千世界”，可算大極了。書的境地呢，“現(xiàn)在界”還加上“過去界”，也帶上“未來界”，實在是包羅萬象，貫穿三界。而我們卻可以足不出戶，在這里隨意閱歷，隨時拜師求教。誰說讀書人目光短淺，不通人情，不關心世事呢！這里可得到豐富的經歷，可認識各時各地、多種多樣的人。經常在書里“串門兒”，至少也可以脫去幾分愚昧，多長幾個心眼兒吧？

Despite the ancient saying about books being like a vast ocean, the distant world of books could be actually deemed as close as a next-door neighbour, which is not merely an idealistic metaphorical assertion.For in the world of books there are no longer any barriers.The Buddhist notion of “One Buddha-world” is extremely enormous.But what about the extremities of the world of books? It consists of “the present realm”, “the past realm”, and “the future realm”, encompassing everything in each of the three great realms, across whose borders we can go back and forth with great ease.We can read and experience all we care to read and experience, and learn from masters any time we want, without venturing outdoors at all.Who says that book-lovers are near-sighted, inflexible and indifferent to worldly affairs!In the world of books, we can enrich our experience and get to know all kinds of people from different times and places.Those who visit the world of books frequently can at least rid themselves of some ignorance and gain a certain degree of wisdom.可惜我們“串門”時“隱”而猶存“身”，畢竟只是凡胎俗骨。我們沒有如來佛的慧眼，把人世間幾千年積累的智慧一覽無余，只好時刻記住莊子“生也有涯而知也無涯”的名言。我們只是朝生暮死的蟲豸（還不是孫大圣毫毛變成的蟲兒），鉆入書中世界，這邊爬爬，那邊停停，有時遇到心儀的人，聽到愜意的話，或者心上懸掛的問題偶有所得，就好比開了心竅，樂以忘言。這“樂”和“追求享受”該不是一回事吧？

It is a pity that our physical body, invisible as we visit the world of books, is after all confined to this mundane world.Without the insight of Buddha, who takes in all the human wisdom accumulated over thousands of years at one glance, we have to comfort ourselves by what Zhuang Zi has said: “Human life-span is finite whereas knowledge is infinite.” We are but insects with a fleeting lifetime(not even the insects the Monkey King turned into with his hairs), crawling our way into the world of books, pausing hither and thither, becoming speechless with exultation when we accidentally bump into a much-admired person or hear a few soothing words or occasionally find an answer to a pending question.I wonder if this sense of “joy” can be called “seeking indulgence in pleasure”.（集體討論 史志康 執(zhí)筆）

想起清華種種

王佐良

Reminiscences of Tsinghua Wang Zuoliang

我只是清華幾萬校友中的一個，現(xiàn)已不在清華工作，然而一說起這所學校，至今仍像年輕時候一樣興奮，話也像說不完似的。

I am just one of the thousands of alumni of Tsinghua University, and although I am no longer working there, every time Tsinghua is mentioned, I would get as excited as when I was young, and can't seem to stop talking about it.清華吸引人的究竟是什么？它有很好的校園，設備，但這些別校也有；它的歷史也不很長，世界大學中，成立已幾百年的有的是；想來想去，還是由于清華的人，或者說清華人和中國歷史的特殊關聯(lián)。

What is it that makes Tsinghua so attractive? Its beautiful campus? Its advanced facilities? But all these are not lacking in other universities.Or its long history? But a good many universities in the world even boast histories of several hundred years.Having thought it over and over again, I come to the conclusion that it is the people of Tsinghua, or rather, the special relationship between its people and Chinese history, that makes it so attractive.說起清華人，我懷念我的老師們。大學一年級，俞平伯、余冠英兩先生教我國文，一位教讀本，一位教作文，都親切而嚴格，有一次余先生指出我把爬山虎寫成紫荊的錯誤，但又要我多寫幾篇給他看。二年級，賀麟老師教我西洋哲學史，見了我長達百頁的英文讀書報告不僅不皺眉，反而在班上表揚我；正是在他的指導之下，我讀了不少古希臘哲學家著作的英譯，真有發(fā)現(xiàn)新星球似的喜悅。溫德老師在工字廳講意大利文藝復興時期藝術，打開許多畫冊讓我們傳閱，幽默地然而嚴格地區(qū)分畫的優(yōu)劣。同樣難忘的事還多，那時候日本軍隊已在華北城市大街上演習，而清華的師生們則在學術上特別爭氣，不久又在政治上發(fā)動了公然反日的一二九運動。

Speaking of the Tsinghua people, I cherish a lot of sweet memories of my teachers.As a freshman, I was taught Chinese language and literature by Professor Yu Pingbo and Professor Yu Guanying in reading and writing respectively.They were both encouraging and rigorous with me.Once Professor Yu Guanying pointed out that I had mistaken creepers for redbuds and encouraged me to write more for practice.As a sophomore, I was taught History of Western Philosophy by Professor He Lin.He did not frown at my one-hundred-page long book report in English, but rather praised me in class.It was under his guidance that I read a great deal of ancient Greek philosophers in English translation, the delight from which was just like that of discovering a new planet.I was also taught Italian Renaissance by Professor Winter in the Gongzi Courtyard.In his lectures, he passed around many painting albums, and humorously but rigorously offered his critical evaluations.I have many such unforgettable experiences.At the time when the Japanese troops were carrying out military maneuvers in the cities of North China, the teachers and students of Tsinghua were endeavoring to achieve excellence in learning, and soon openly launched the December 9th Movement, a political movement against Japanese invasion.我們這一級（1935-1939）還有一段特殊經歷，即抗日戰(zhàn)爭的鍛煉。我們兩年在清華園度過，兩年在長沙、南岳、蒙自、昆明度過。有的同學進入解放區(qū)打游擊，大多數(shù)在大后方直接或間接地參加戰(zhàn)爭工作。但是學術上并未放松。昆明西南聯(lián)大集北大、清華、南開三校的精華，師生在最簡陋的條件下做出了當時第一流的研究成績，青年人的成長分外迅猛。走遍半個中國給了我們以接觸內地實際的寶貴經驗，這是在清華園小范圍內埋頭讀書所無法得到的。所以這次大轉移又是我們知識和感情上的一次大擴充。

Our grade(1935-1939)also went through a special experience, an experience of being tempered in the Anti-Japanese War.We spent the first two years on Tsinghua Campus, and the last two at Changshang, Nanyue, Mengzi and Kunming.Some of us fought as guerillas in the liberated areas, while most stayed in the vast rear areas, directly or indirectly participating in war work.Nevertheless our academic work never let up.The Southwest Associated University in Kunming assembled the elites from Peking, Tsinghua and Nankai Universities, who, under the crudest conditions, achieved the best academic results of the time, with the young maturing very rapidly.Waling over half of China endowed us with invaluable experiences of getting closer contact with the reality of inland China.These experiences were impossible to obtain by burying ourselves in books within the confines of Tsinghua Campus.This great shift therefore broadened both our knowledge and our sympathies.然而我們仍然懷念清華園。在昆明讀書和教書的八年里，可以說沒有一天不想念北方的故土。中國歷史上，漢族士大夫幾度被趕出北方，卻沒有一次能夠回去。正如馮友蘭先生指出的，只有這一次抗日不同。我們戰(zhàn)勝了，1946 年夏我從昆明帶著妻兒重新回到了清華園，雖然校舍殘破，校園荒蕪，但有陳岱孫先生領導一批員工在進行大規(guī)模的復校工作，不久就在北方的燦爛秋陽中重新上課，清華人意興之豪，達到了一個新的高度。

Nevertheless, we still missed Tsinghua Campus.During the 8 years of learning and teaching in Kunming, there was not a single day we did not miss the native land in the north.In the course of Chinese history, Han Literati had been driven out of the north several times, and had never been able to return.As Professor Feng Youlan pointed out, the Anti-Japanese War was an exception.This time we won the war.In the summer of 1946, I, together with my wife and children, returned from Kunming to Tsinghua Campus.Although the school buildings were worn out, and the campus desolate, a large group of staff led by Mr.Chen Daisun immediately threw themselves into reconstruction on a large scale, and before long, the Tsinghua people resumed classes under the splendid autumn sun of the north, their aspirations and enthusiasm reaching a new height.接著，我出國留學。等我回來，清華園已經解放，開始了一個新的歷史時期。

After that, I went abroad to further my study.When I came back, Tsinghua Campus had already been liberated and ushered a new historical era.后來我轉入別的學校工作。但是我心里始終保持著一種清華做學問的標準。

Later on, I was transferred to another university.But the Tsinghua academic standard remains with me.這標準并無人明確定出，但是無數(shù)師友“行勝于言”的實際榜樣卻使我悟到：做學問必須要有最高標準，而取得學問卻是為了報效國家。簡單說，就是卓越與為公。Such a standard has never been explicitly laid down, but the actual example set by our innumerable fellow teachers and students of “actions speaking louder than words” has made me realize that there must be the highest standard in scholarship, and that the ultimate purpose of gaining knowledge is to serve our country.To put it simply, “preeminence in academia and contribution to society.”

歌德之人生啟示宗白華

What Goethe's Life Reveals by Zong Baihua 人生是什么？人生的真相如何？人生的意義何在？人生的目的是何？這些人生最重大最中心的問題，不只是古來一切大宗教家哲學家所殫精竭慮以求解答的。世界上第一流的大詩人凝神冥想，深入靈魂的幽邃，或縱身大化中，于一朵花中窺見天國，一滴露水參悟生命，然后用他們生花之筆，幻現(xiàn)層層世界，幕幕人生，歸根也不外乎啟示這生命的真相與意義。宗教家對這些問題的方法與態(tài)度是預言的說教的，哲學家是解釋的說明的，詩人文豪是表現(xiàn)的啟示的。荷馬的長歌啟示了希臘藝術文明幻美的人生與理想，但丁的神曲啟示了中古基督教文化心靈的生活與信仰，莎士比亞的劇本表現(xiàn)了文藝復興時人們的生活矛盾與權力意志。至于近代的，建筑于這三種文明精神之上而同時開展一個新時代，所謂近代人生，則由偉大的歌德以他的人格，生活，作品表現(xiàn)出它的特殊意義與內在的問題。

What is life? What are the true nature, meaning and purpose of life? Since ancient times, great philosophers and scholars of religion have strained their energy and intellect to the limit for an answer to these crucial and central questions in a person's life.But they are not alone.First-rate poets in the world have done the same by contemplating and pondering over the questions—now delving into the depth of their souls—now communing with Nature.They envision Paradise through a flower and see the meaning of life in a dewdrop.Then, with their gifted pens, they picture a kaleidoscopic world and act upon act of the drama of life.In the end their works serve no other purpose than revealing the truth and meaning of life.Faced with these questions, scholars of religion adopt the attitude and approach of trying to prophesy and exhort;philosophers to explain and expound;poets and men of letters to portray and reveal.Homer's epics enlighten us about the kind of refined, colorful life and ideal in Greek art.Dante's Divina Comedia reveals people's minds and faith in the Christian culture of the Middle Ages.Shakespeare's plays reflect the contradictions in men's lives and the “will to power” during the Renaissance.As to the kind of life in modern times, which derives from the three civilizations mentioned above and heralds a new age, it is the great Goethe who, through his personal character, life and works, demonstrates its special meaning and innate problems.歌德對人生的啟示有幾層意義，幾種方面。就人類全體講，他的人格與生活可謂極盡了人類的可能性。他同時是詩人，科學家，政治家，思想家，他也是近代泛神論信仰的一個偉大的代表。他表現(xiàn)了西方文明自強不息的精神，又同時具有東方樂天知命寧靜致遠的智慧。德國哲學家息默爾（Simmel）說：“歌德的人生所以給我們以無窮興奮與深沉的安慰的，就是他只是一個人，他只是極盡了人性，但卻如此偉大，使我們對人類感到有希望，鼓動我們努力向前做一個人。“我們可以說歌德是世界一扇明窗，我們由他窺見了人生生命永恒幽邃奇麗廣大的天空！

Goethe reveals to us different layers and aspects of the meaning of life.Taking the human race as a whole, we may say that Goethe's personality and life represent the best possible in man.He is at once a poet, scientist, statesman, thinker and an outstanding representative of pantheistic faiths of modern times.He is the embodiment of both the spirit of unremitting endeavor in western civilization and the oriental wisdom of easy contentment and internal peace with foresight.Simmel the German philosopher once said, “The reason that Goethe can give us infinite excitement and deep solace is that he is but a human being, and he does nothing more than bringing out the best in human nature.Yet he is so great, and his greatness makes one see the hope in mankind's future and serves to encourage everyone of us to forge ahead and be a worthy man.” We may say that Goethe is like a window on the world, through which we can see the eternal, serene, uniquely beautiful and boundless skies of life.再狹小范圍，就歐洲文化的觀點說，歌德確是代表文藝復興以后近代人的心靈生活及其內在的問題。近代人失去了基督教對一超越上帝虔誠的信仰。人類精神上獲得了解放，得到了自由；但也就同時失所依傍，彷徨摸索，苦悶，追求，欲在生活本身的努力中尋得人生的意義與價值。歌德是這時代精神偉大的代表，他的主著《浮士德》是這人生全部的反映與其問題的解決。歌德與其替身浮士德一生生活的內容就是盡量體驗這近代人生特殊的精神意義，了解其悲劇而努力以解決其問題，指出解救之道。所以有人稱他的浮士德是近代人的圣經。

In a narrower sense, viewed in the perspective of European culture, Goethe indeed represents people of the post-Renaissance period in terms of their intellectual life and their inner problems.In modern times people have abandoned their strong Christian faith in an omnipotent God.Their spirit has been emancipated and they have acquired freedom.Yet, on the other hand, they have lost what gave them strength.They are nervously groping in the dark;they are spiritually tormented;they engage in a quest, trying to find the true meaning and value of life through their mundane efforts.Goethe is a great representative of our Zeitgeist.His most important work, Faust, is a reflection of everything in this kind of life and a solution to its problems.All that Goethe and Dr Faust, his stand-in, do throughout their lives is to experience to the fullest the peculiar spirit and meaning of life in modern times, try to understand its tragedy, strive to solve its problems and show people the way of deliverance.This is why his Faust is deemed the Bible of modern times.但歌德與但丁莎士比亞不同的地方，就是他不單是由作品里啟示我們人生真相，尤其在他自己的人格與生活中表現(xiàn)了人生廣大精微的義諦。

But Goethe is different from Dante and Shakespeare, in that he does not merely enlighten us about the true meaning of life through his works.His personal character and behavior does even more in demonstrating the great and subtle truth of life.（黃煥猷

譯）

懷想那片青草地 趙紅波

Yearning for That Piece of Green Meadow by Zhao Hongbo

認識那片青草地，是一個早春二月里的日子。

It was a February day in early spring that I got to know that green meadow.周圍的一切還處于一派寂靜之中。那片青草地卻在不惹人注意的時候，以一種青春的蓬勃，悄悄地展延著生命的顏色，生長著這個季節(jié)之初所獨有的鵝黃嫩綠。

Everything around the green meadow was tranquil when it discreetly, with youthful vigor, slowly and quietly displayed the color of life, light yellow and soft green, the characteristics of the beginning of this season.春天剛剛復活，這片青草地宛如茫茫人海中久違的朋友，似嚴冬日子里的一絲溫暖，給了一位從冬天走過來的孤寂旅人以新的生命、熱愛生命的力量和勇氣！

Spring had just renewed;the green meadow, like a long separated friend from a vast sea of faces or a breath of warmth during the freezing days of winter, gave a new life, and the life-loving strength, and courage to a solitary traveler just coming from the severe cold.草兒似乎剛剛出浴。鮮嫩的葉片上溜滑著一滴兩滴的露珠，在春陽的映照下，折射出一片耀眼的晶瑩，似一粒粒珍珠在熠熠閃光。微風清略湖畔的時候，露珠從葉尖上顫顫地滾落下來，使人想起杏花春雨里的千點萬點晶亮亮的檐滴，想起了生命成長的過程??

The grass seemed to have just been bathed;one or two dewdrops under the spring sun were rolling on the fresh leaves and showed a refraction of crystal-clear brilliance, like glistening pearls.Dewdrops trembled down off the tips of leaves when a breeze brushed over the lakeside.This reminded me of glittering raindrops falling from eaves in the spring rain, with the apricot blossoming and the growing course of life...我久久地佇立于湖畔，聆聽一種生命悄然拔節(jié)的聲音，心頭如有暖流滾滾！剎那間，心中的春天已是萬木競秀，繁花繽紛。我強烈地感受到：禁錮了一冬的生命正在蘇醒，心扉靈府里滲透了一種全新的感覺，那些弱小但又頑強不屈的草兒，以其鍥而不舍的執(zhí)著，昭示出一種原始的壯美，使我真切地感悟到人生的真諦和生命的意義！

I stood for a long time by the shore of the lake, listening to the sound of life, with warm currents filling my heart.Suddenly spring inside me blossomed into luxuriance.I strongly felt that life was waking after being confined for the whole winter, and my heart was penetrated with a brand-new feeling.The persevering inflexibility of that, weak, yet indomitable grass, showed a primitive magnificence and beauty which helped me vividly realize the real essence and true meaning of life.這以后，沉寂的萬千生命開始喧鬧起來。那片小草，也紛紛地擎起了一面面青春的旗幡，沐浴著春風，欣欣然地歡舞，自由自在歌唱。我的干涸已久的心田，被這一片碧綠種滿了生機。

Afterwards, the thousands of silent and quiet lives began to bustle.And the grass, lifting up their banner of youth, and bathed in the spring breeze, danced cheerfully and sang to their heart's content.My heart, which had dried up for so long, was filled with vitality from the green meadow.于是，整個春天，這片青草地是我放牧心靈的綠洲，是我排遣塵間煩愁的安撫?？粗輧簜円惶焯煨阕拢蝗缣└隊柕脑娋洌骸靶〔菅?，你的足步雖小，但你卻擁有你足下的土地”，我也有腳踏實地的充盈，如同小草一般，擁有我足下的土地。

Then, for the whole spring, the green meadow turned to the oasis where I set my heart out for pasture and it brought me the comfort, which diverted me from the vexations of the world.Watching the grass grow stronger and prettier day by day, I recalled a line from Tagore's poems: “Grass, small as thy pace is, thou hath thy own land under thy feet.” And I felt I had my feet planted on the solid ground and, like the little grass, owned the earth beneath my feet.下雪的日子里，我獨自守在窗前，默誦雪萊那“如果冬天來了，春天還會遠嗎？”的名句，看那一朵朵輕盈潔白的雪花，從鉛灰色的冥空里無聲地飄落下來，輕輕地覆蓋在那片干枯的草地上，心想：那草兒來年一定會長得更茂盛的。

During the snowing days, standing alone by the window, I recited silently Shelley's famous lines that “If winter comes, can spring be far behind?” Watching the pure-white, graceful snowflakes falling in silence from the lead-gray sky, covering gently the withered meadow, I thought that in the coming year, the grass would flourish.然而，那片給了我許多慰藉的青草地，已經永遠從我的生活里消失了。消失于一次填湖筑路，創(chuàng)造另一種形式的美的過程之中。那些小草被毀滅之前，一定為生存的權利抗爭過吧！正如契訶夫《草原》里的小草一樣：“她說她熱烈地想活下去，她還年輕??她會長得更美?！?/p>

Yet, the meadow that had given me so much comfort has forever disappeared from my life.It disappeared when a path was constructed to the middle of the lake ― a process of creating another form of beauty.Before the extermination however, the grass must have struggled for the right to live on!Just like the grass in Chekov's “Prairie”: “She said she earnestly wanted to live on, she was still young.She would be more beautiful...”

但是，在力量懸殊的抗爭之中，扼殺生命是易如反掌的事情。閉上眼，我能看到：那些半死不活、凋萎的小草，正在悲涼懇切地訴說著??講到他們什么罪過也不曾有過，卻要無辜地被人們毀滅掉??

But in the struggle of great disparity in strength, it was as easy as turning one's hand over to strangle a life.Closing my eyes, I could see those half-dead, withering grass complaining with grief...that they'd never done anything wrong, yet they would be destroyed by man innocently...我不知道，那些善良的筑路人是否聽到過草兒們哀怨的訴說？但我相信，那種哀怨的無聲的訴說，一定是一種生命的絕唱！

I don't know whether those kind road-builders had ever heard the sad complaint of the grass.But I believe that the silent grievance must have been a kind of swan song of life!

如今，那條湖心小路蜿蜿蜓蜓，曲徑通幽，有月光的夜里，樹影婆娑。偶爾走在上面的時候，只要想起那片青草地，想起那些曾經寄我情思、慰我心魂的小草，我的心中總有一股悲壯的感受，仿佛足踏在草兒們的尸骨上，聽到腳下靈魂痛苦地呻吟嘆息！

Now, the path winds its way to the middle of the lake ― leading into the privacy and seclusion.On moonlit nights, the shadows of trees dance in the breeze.When I walk on the path occasionally, thinking of that green meadow and of the grass, where I placed my feelings and I was comforted, I would feel something moving and tragic filling up my heart, as if I were treading on the remains of the grass and hearing the painful groan and sigh of its soul under my feet!

我想：假如生命終結之后確有靈魂存在的話，那么，這世上呻吟嘆息的又豈只是那些小草的靈魂？

If a soul does exist when a life comes to an end, then, could the soul of the grass be the only one that groans and moans on the earth? 現(xiàn)在，早春有一次來臨，靜謐的湖畔里又有星星點點的鵝黃嫩綠，悄悄繁衍著生命的碧翠。在歷經自然和人類的雙重肅殺之后，無數(shù)生命又將開始一個新的輪回。固然逝去的已經不復存在，而活著的又要為生命繼續(xù)拼搏！

Now, early spring has appeared once more, with flecks of light yellow and soft green silently breeding.After experiencing the double devastation of nature and man, thousands upon thousands of lives will start a new samsara.Although the deceased is out of existence, the living still has to continue struggling for life!

其實，生命這種東西轟轟烈烈也好，默默無聞也罷，歸根結蒂，都不過是一種悲壯的過程而已。正因為有了這種悲壯的過程，所以“太陽每天都是新的！”

In fact, in final analysis, life, being dynamic or unknown, is nothing but a solemn and stirring process.Yet just because of this solemn and stirring process, “the sun is new everyday!” 我因此時常懷想那片青草地。

Therefore, I often think of the green meadow.（張曄 譯）

第三篇：在工作中成長

在工作中成長

人們常說“好的開始是成功的一半”，因此當時剛剛進入艾卡的我著迷于一個完美的開端。我幻想著能夠從各種書籍、文獻以及從學校里得來的書書本本里面摸索出一個有極具利用價值的配方，然后湊齊所有需要的樣品材料，“Bang!”的一聲，一款面向市場的產品就此閃亮登場。

也許各位看到我這個天真的想法不禁失笑，但是這種幼稚卻又帶著點完美主義意味的念頭在我從事研發(fā)工作的初期不斷地支配著我。當我閱讀的資料越來越多，我就越感覺到無從下手，這種挫敗感縈繞心頭反倒成了負累。幸而，隨著工作的逐漸深入，我慢慢擺脫了這一禁錮。如果沒有一個好的開始，那不妨試試看一個壞的開始吧，因為一個壞的開始，總比沒有開始強。無論是在生活還是在工作中，我們總是陷入等待的怪圈，找各種理由為自己的無法行動開脫。其實等待與拖延都是需要成本的，很多時候消耗了自己大量的心力和體力，相信各位或多或少跟我一樣，那么下面一句話與諸君共勉：“與其在等待中枯萎，不如在行動中綻放”。

今年是我從事研發(fā)的第一年，每一次接到客戶的案子對我而言都是一次全新的認知。每當屈總給我分配新的任務時，說實在的，我總是被最終所要求的成果先嚇到，那時我總是在想“這么復雜的東西我怎么做得出來”。是的，當我們面對新的問題時，以我們當時的認知水平是無法解決的，但人類卻能夠實現(xiàn)不斷進步，這不值得我們反思嗎？誠然我們絕大多數(shù)時候不能直接得到想要的答案，我們卻總是能夠從錯誤的行動中不斷思考，不斷總結，以螺旋上升的方式接近我們的最終目標。例如在美縫膠的研發(fā)過程中，我們以別人的樣品為模板進行試制，很不幸的是我們一開始就走錯了，把環(huán)氧體系的產品錯誤地當成聚氨酯體系的，前期的結果可想而知。但正是憑借大量的錯誤實驗和反常的實驗現(xiàn)象，我們才發(fā)現(xiàn)了問題所在，及時更正了自己的研發(fā)方向。盡管后面的實驗仍然是一波三折，當最終的美縫膠樣品呈現(xiàn)在面前時，我才感覺到原來成長并沒有想象中那么難，前提是你得經歷過足夠多磨難的洗禮。翻開自己的實驗記錄本，再回頭看看自己這大半年的研發(fā)經歷，沒有哪一款產品不是經過幾十次的更正和改進才完成，這也真印證了屈總的那句話“書本上的不一定是對的，實踐才能出真知”。

在實踐中我們不斷跟進自身的知識儲備，同時也在不斷調整著自己的工作方式和方法。以我自己為例，開始的時候我總是非常認真地把實驗過程記錄在本子上，大家的贊許使得我對此也一直引以為傲。但這樣的實驗記錄本真的為我的工作帶來幫助了嗎？又或者僅僅是讓我自己洋洋得意罷了。在后面的工作中，這樣的實驗記錄給我?guī)砹嗽S多不便。首先，由于項目的進行是交叉式的，所以我們的實驗記錄也是交叉的，當我們真的想要對前期項目已有的進展進行小結時就會發(fā)現(xiàn)，所有的信息都是分散的。其次，隨著項目數(shù)量的逐漸增加，以這樣一種形式記錄的信息從宏觀角度可以說是混亂不堪，在篩選實驗記錄時，說不定會有非常重要的信息因此而產生遺漏。此外，書寫這樣一本實驗記錄本是需要不少時間的，這顯然與工作的效率要求相違背的。正因為存在這樣種種的弊病，所以后期的工作我采用Excel表格的形式，將不同的項目分門別類，所進行的實驗數(shù)據(jù)和結果也相應的輸入在該項目的工作表中，采用不同顏色對信息的重要程度進行標示，不僅記錄的效率提高了，而且對項目的總結也大有益處，我可以很清晰地從前面的實驗中獲得我想要的經驗教訓。工作中，類似于這樣的改進還有很多，仍然需要改進的地方也還有很多。這個世界上唯一不會變化的就是變化本身，現(xiàn)在適用的工作方式方法可能在后面的情況并不一定奏效，這也是對我們自身進步的內在要求，成長就是不斷的自我完善。

經過這段時間的研發(fā)工作，目前我認為在研發(fā)方面主要存在的短板是積累。盡管這半年的進行了大量的實驗，但面對不同客戶的直接和潛在需求還顯得遠遠不夠。一方面是人手的問題，一個完整體系的探究不是三天兩天，可能是三年兩年，也可能是幾十年的事情，既要兼顧不同的項目，又要有所專攻，需要更多的研究人員共同承擔；另一方面是樣品的問題，不同公司生產的同一牌號的產品在實際使用中可能存在差異，但作為一個研發(fā)人員，如果由于樣品的差異而導致實驗結果的不穩(wěn)定，有可能會產生誤判。而同一牌號的樣品是一個消耗品，越用越少，給客戶提供幾次試樣后可能就無法繼續(xù)提供同樣的產品。如果沒有能夠形成長久的合作廠家，有后繼乏力的潛在風險。與樣品同時存在的另一問題是實驗數(shù)據(jù)的積累，一種樣品不應該只局限于客戶的需求，而應該對其利用最大化。比如一種環(huán)氧樹脂原料，不僅僅要調制出客戶需要的配方，更需要將其與實驗室不同的固化劑、不同的配比進行交叉實驗，擴充自身的實驗數(shù)據(jù)。這種方式有點類似于三國時期的“屯田制”，與客戶對接時是公司的一柄尖刀，而在公司相對淡季時則是一種資源的儲備。

2016年即將成為過去，新的一年又孕育著新的希望，愿我們的工作能夠更上一層樓，提高工作效率，積累更多經驗，為公司創(chuàng)造更多利益。公司的進步離不開我們每一個人的努力，盡管有些事情在現(xiàn)在看來是有難度的，但正如前文所說，只要我們勇于嘗試，我們都會有意想不到的收獲！

第四篇：在工作中成長

在工作中成長 把工作當成是自己的事

在工作中，也許有許多人認為自己是在為領導工作，為企業(yè)工作，但他們卻沒有給自己期待的回報，因此心中不平，想借此怠工，或者以其他行動來報復，甚至在某些情況下會做出有損公司利益的事。

可是當你心平氣和地坐下來想一想，如果你能對工作全力以赴，取得輝煌的成績，領導會虧待你嗎？如果你工作中常常偷懶，表現(xiàn)不佳，領導又怎么敢對你委以重任呢？也許你的表現(xiàn)會對領導產生不同程度的影響，但真正影響最大的是你自己，是你自己不能成長，是你自己在浪費光陰。

你有理由覺得自己是在為領導工作，因此而常常悶悶不樂，工作提不起勁；但你更應該告訴自己，你是在為自己工作。因而要全力以赴，保持一顆快樂的心。要知道，你成長的快慢，意味著你付出的多與少、工作的勤與惰。良好的工作態(tài)度和自信，會給你帶來你意想不到的結果，其實，機會就是潛藏在平時的職業(yè)和崗位中，只要你在自己的崗位上做得完美精確，你就能引人注目，最終實現(xiàn)自己的理想。

沒有任何工作是不值得好好去做的。上帝絕對不會把人局限在不能成長的狹小空間里，但是我們自己卻經常畫地為牢。不管我們在哪里工作，都要盡自己最大努力把工作做到最好。人都是在工作中成長起來的，能力也是在工作中培養(yǎng)起來的。工作是最好的學習機會，在工作中學習、向別人學習、向成功學習、向失敗學習，最終你會在學習中慢慢長大……

第五篇：在工作中成長

在工作中成長

有人講：“人是在生活中成長的！”但對來說更貼切的是我想說：“最近我是在工作中成長的！”正如昨天我又在工作中得到了成長。昨天市組織部部長來村對全村黨建工作進行調研，我把它當做是對我工作成效的檢閱。在鄉(xiāng)書記、副書記的陪同下部長首先巡視了村委會的工作生活環(huán)境，認為村委會工作生活環(huán)境良好；其次，向村主任詢問了解了全村的基本情況；接下來又向書記了解全村的黨建工作，如：全村發(fā)展黨員的思路、近期發(fā)展黨員的情況、黨員的組織學習情況等等，并且查看了相應的臺賬，仔細翻閱后還條理的指出書寫記錄工作上需要改進的地方，要求任何一項工作記錄要做到條理細致，深入具體，不出現(xiàn)絲毫差錯。

書寫記錄是我工作的一項任務，短短十幾分鐘，部長嚴謹求實的工作態(tài)度讓我頓時無地自容，自己在書寫工作上犯了低級錯誤，反映出自己書寫工作上不夠細致，認真。慶興的是在這次調研工作中讓我發(fā)現(xiàn)自己的不足，正如我與新農村指導員分享我的體會時他所講的“ 由于年輕,社會經驗和工作閱歷的局限,勢必會發(fā)生小的錯誤，出現(xiàn)錯誤正是你在工作實踐中鍛煉的機會,力求每一次工作經歷中有所體會,相信你在將來一定會有大的進步”相信自己在今后的工作中會不斷的改進自身不足，不斷提高自己的工作能力。