•第十六篇：Work

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and Pleasure 工作和娱乐
　　Work and Pleasure
　　To be really happy and really safe, one ought to have at least two or three hobbies, and they must all be real. It is no use starting late in life to say: “I will take an interest in this or that.” Such an attempt only aggravates the strain of mental effort. A man may acquire great knowledge of topics unconnected with his daily work, and yet hardly get any benefit or relief. It is no use doing what you like; you have got to like what you do. Broadly speaking, human being may be divided into three classes: those who are toiled to death, those who are worried to death, and those who are bored to death. It is no use offering the manual laborer, tired out with a hard week’s sweat and effort, the chance of playing a game of football or baseball on Saturday afternoon. It is no use inviting the politician or the professional or business man, who has been working or worrying about serious things for six days, to work or worry about trifling things at the weekend.
　　It may also be said that rational, industrious, useful human beings are divided into two classes: first, those whose work is work and whose pleasure is pleasure; and secondly, those whose work and pleasure are one. Of these the former are the majority. They have their compensations. The long hours in the office or the factory bring with them as their reward, not only the means of sustenance, but a keen appetite for pleasure even in its simplest and most modest forms. But Fortune’s favored children belong to the second class. Their life is a natural harmony. For them the working hours are never long enough. Each day is a holiday, and ordinary holidays when they come are grudged as enforced interruptions in an absorbing vacation. Yet to both classes the need of an alternative outlook, of a change of atmosphere, of a diversion of effort, is essential. Indeed, it may well be that those whose work is their pleasure are those who most need the means of banishing it at intervals from their minds.
　　译文：
　　工作和娱乐
　　要想真正生活得幸福和安全，一个人至少应当有两三种业余爱好，而且必需是真正的喜好。到了暮年才开端说 “我要培育这个或那个兴趣”是毫无用途的，种这种尝试只会增添精力上的累赘。在与自己日常工作无关的范畴中 ，一个人可以失掉广博的常识，但却很难有所收益或得到放松。做自己喜欢的事是无益的，你得喜欢自己所做的事 。广言之，人可以分为三个种别：操劳而逝世的人，忧愁而死的人和无聊而死的人。对于那些膂力劳动者来说，一 周辛劳的工作使他们精疾力竭，因而在周六下战书给他们供给踢足球或者打棒球的机遇是不意思的。对于政界人士 ，专业人士或者商人来说，他们已经为辣手的事务操劳或者懊恼了六天，因此在周末请他们为琐事费心同样毫无意 义。
　　或者可以这么说，理智的，勤恳的，有用的人可以分为两类：对第一类人而言，工作就是工作，娱乐就是娱乐 ；对于第二类人而言，工作和娱乐是合二为一的。很大一局部人属于前者。他们能够得到相应的弥补。在办公室或 工厂里长时间的工作，不仅带给他们保持生计的金钱，还带给他们一种渴求娱乐的强烈愿望，哪怕这种娱乐消遣是 以最简略，最浑厚的方式进行的。而第二类人则是运气的宠儿。他们的生涯天然而协调。在他们看来，工作时光永 远不够多，天天都是假期；而当畸形的假日到来时，他们总会埋怨自己有趣的休假被强行中止。然而，有一些东西 对这两类人来说都非常必要，那就是变换一下视角，改变一下气氛，尝试做点不同的事件。事实上，那些把工作看 作娱乐的人可能是须要以某种方法将工作不断地驱逐出自己的大脑。
　　•第十七篇：Mirror, Mirror--What do I see镜子,镜子,告诉我
　　Mirror, Mirror---What do I See?
　　A loving person lives in a loving world. A hostile person lives in a hostile world. Everyone you meet is your mirror.
　　Mirrors have a very particular function. They reflect the image in front of them. Just as a physical mirror serves as the vehicle to reflection, so do all of the people in our lives.
　　When we see something beautiful such as a flower garden, that garden serves as a reflection. In order to see the beauty in front of us, we must be able to see the beauty inside of ourselves. When we love someone, it’s a reflection of loving ourselves. We have often heard things like “I love how I am when I’m with that person.” That simply translates into “I’m able to love me when I love that other person.” Oftentimes, when we meet someone new, we feel as though we “click”. Sometimes it’s as if we’ve known each other for a long time. That feeling can come from sharing similarities.
　　Just as the “mirror” or other person can be a positive reflection, it is more likely that we’ll notice it when it has a negative connotation. For example, it’s easy to remember times when we have met someone we’re not particularly crazy about. We may have some criticism in our mind about the person. This is especially true when we get to know someone with whom we would rather spend less time.
　　Frequently, when we dislike qualities in other people, ironically, it’s usually the mirror that’s speaking to us.
　　I began questioning myself further each time I encountered someone that I didn’t particularly like. Each time, I asked myself, “What is it about that person that I don’t like?” and then “Is there something similar in me?” In every instance, I could see a piece of that quality in me, and sometimes I had to really get very introspective. So what did that mean?
　　It means that just as I can get annoyed or disturbed when I notice that aspect in someone else, I better reexamine my qualities and consider making some changes. Even if I’m not willing to make a drastic change, at least I consider how I might modify some of the things that I’m doing.
　　At times we meet someone new and feel distant, disconnected, or disgusted. Although we don’t want to believe it, and it’s not easy or desirable to look further, it can be a great learning lesson to figure out what part of the person is being reflected in you. It’s simply just another way to create more self-awareness.
　　译文：
　　镜子，镜子，告知我
　　充满爱意人的生活在充斥爱意的世界里，布满敌意的人则生活在充满敌意的世界里。你所碰到的每一个人都是 你的镜子。
　　镜子里有一个无比奇特的功能，那就是映射出在其前面的影像。就像真正的镜子具备反射功效一样，我们生活 中的所有人也都能映射出他人的影子。
　　当我们看到漂亮的事物时，例如一座花园，那这花园就起到了反射作用。为了发明我们眼前美妙的事物，我们 必须能发当初自己内在的美。我们爱某个人，也正是我们爱自己的表示。我们常常听到这样的话：“当我和那个人 在一起的时候，我爱那时的自己。”这句话也可以简单地说成：“在我爱那个人的同时，我也能爱我自己。”有时 ，我们遇见一个陌生人，感到好像是一见如故，就似乎我们已经相识甚久。这种熟习感可能来自于彼此身上的独特 点。
　　就像“镜子”或别人能映射出我们踊跃的一面一样，我们更有可能留神到映射出自己消极方面的“镜子”。例 如，我们很轻易就能记住我们遇到自己不太爱好的人的时刻。我们可能在心里对那个人有些恶感。当我们意识自己 不喜欢与之相处的人时，这种情况就更为显明。
　　存在讥讽象征着的是，通常当我们讨厌别人身上的某些特质时，那就阐明你实在厌恶自己身上相 相似的特质。
　　每次，当我遇到不太喜欢的人时，我就开始进一步质问自己。我会扪心自问：“我不喜欢那个人的哪些方面？ ”而后还会问：“我是不是有和他类似的处所？”每次，我都能在自己身上看到一些令我厌恶的特质。我有时不得 不深入地检查自己。那这意味着什么呢？
　　这意味着，就像我会对其余人身上令我讨厌的特质觉得愤怒或不安一样，我应该更好地从新审阅自己的特质， 并斟酌做一些改变。即使我不想做大的改变，至少我会考虑该如何修改自己正在做的一些事情。
　　我们时常会遇到生疏人，并感到疏远或厌恶。只管我们不想去信任，不容易也不想去深究，但是弄明白别人的 哪些特质在自己身上有所体现是异常有意义的一课，这也恰是加强自我意识的另一个道路。
　　•第十八篇：On Motes and Beams 微尘与栋梁
　　On Motes and Beams
　　It is curious that our own offenses should seem so much less heinous than the offenses of others. I suppose the reason is that we know all the circumstances that have occasioned them and so manage to excuse in ourselves what we cannot excuse in others. We turn our attention away from our own defects, and when we are forced by untoward events to consider them, find it easy to condone them. For all I know we are right to do this; they are part of us and we must accept the good and bad in ourselves together.
　　But when we come to judge others, it is not by ourselves as we really are that we judge them, but by an image that we have formed of ourselves from which we have left out everything that offends our vanity or would discredit us in the eyes of the world. To take a trivial instance: how scornful we are when we catch someone out telling a lie; but who can say that he has never told not one, but a hundred?
　　There is not much to choose between men. They are all a hotchpotch of greatness and littleness, of virtue and vice, of nobility and baseness. Some have more strength of character, or more opportunity, and so in one direction or another give their instincts freer play, but potentially they are the same. For my part, I do not think I am any better or any worse than most people, but I know that if I set down every action in my life and every thought that has crossed my mind, the world would consider me a monster of depravity. The knowledge that these reveries are common to all men should inspire one with tolerance to oneself as well as to others. It is well also if they enable us to look upon our fellows, even the most eminent and respectable, with humor,mbt clearance, and if they lead us to take ourselves not too seriously.
　　译文：
　　微尘与栋梁
　　让人奇异的是，和别人的过错比起来，我们本身的错误往往不是那样的可恶。我想，其起因应该是我们知晓一 切导致自己出错的情况，因此能够想法原谅自己的过错，而别人的毛病却不能体谅。我们对自己的毛病不甚关注， 即使是深陷窘境而不得不正视它们的时候，我们也会很容易就饶恕自己。据我所知，我们这样做是准确的。缺陷是 我们自身的一部门，我们必须接收自己的好和坏。
　　然而当咱们评判别人的时候，情形就不同了。我们不是通过实在的自我来评判断人，而是用一种自我形象来评 判，这种自我形象完整摒弃了在任何众人眼中会损害到本人的虚荣或者体面的货色。举一个小例子来说：当发觉到 别人说谎时，我们是如许地鄙弃他啊！但是，谁可能说自从未说过谎？可能还不止一百次呢。
　　人和人之间没什么大的差异。他们皆是巨大与微小，仁慈与邪恶，高贵与低俗的混杂体。有的人道格比拟刚毅 ，机会也比较多，因此达个或那个方面，能够更自在地施展自己的天赋，但是人类的潜能却都是雷同的。至于我自 己，我以为自己并不比大多数人更好或者更差，但是我晓得，如果我记下我性命中每一次举措和每一个擦过我脑海 的主意的话，世界就会将我视为一个邪恶的怪物。每个人都会有这样的怪动机，这样的认识应该可以启示我们宽容 自己，也宽容他人。同时，如果因此我们得以用风趣的立场对待他人，即便是天下最优良最令人尊重的人，而且如 果我们也因此不把自己看得过于主要，那是很有裨益的。
　　•第十九篇：An October Sunrise 十月的日出
　　An October Sunrise
　　I was up the next morning before the October sunrise, and away through the wild and the woodland. The rising of the sun was noble in the cold and warmth of it. Peeping down the spread of light, he raised his shoulder heavily over the edge of grey mountain and wavering length of upland. Beneath his gaze the dew-fogs dipped, and crept to the hollow places; then stole away in line and column, holding skirts, and clinging subtly at the sheltering corners where rock hung over grassland, while the brave lines of the hills came forth, one beyond other gliding.
　　The woods arose in folds, like drapery of awakened mountains, stately with a depth of awe, and memory of the tempests. Autumn’s mellow hand was upon them, as they owned already, touched with gold and red and olive, and their joy towards the sun was less to a bridegroom than a father.
　　Yet before the floating impress of the woods could clear it self, suddenly the gladsome light leaped over hill and valley, casting amber, blue, and purple, and a tint of rich red rose; according to the scene they lit on, and the curtain flung around; yet all alike dispelling fear and the cloven hoof of darkness, all on the wings of hope advancing, and proclaiming, “God is here!” then life and joy sprang reassured from every crouching hollow; every flower, and bud and bird had a fluttering sense of them; and all the flashing of God’s gaze merged into soft beneficence.
　　So, perhaps, shall break upon us that eternal morning, when crag and chasm shall be no more, neither hill and valley, nor great unvintaged ocean; but all things shall arise, and shine in the light of the Father’s countenance, because itself is risen.
　　译文：
　　十月的日出
　　第二天清晨，在十月的太阳升起之前，我已经起身并穿过了旷野跟丛林。十月的凌晨乍寒还暖，日出的气象十 分壮观。透过一片晨光，朝日从朦胧的山冈和起伏绵延的高地过际，繁重地抬起肩头。在它的逼视下，蒙蒙的雾气 向下沉降，落到高地里去，接着一丝丝一缕缕地静静飘散，而在草地之上悬岩之下的那些隐秘角落里，雾气却还不 愿散去，同时群山的雄姿接踵而至地浮现出来。
　　森林也层层叠叠地显现，宛若刚清醒的山峦的斗篷，端庄森严，并带着暴风暴雨的回想。秋天成熟的手已经在 抚摩这些山林，由于它们的色彩已经转变，染上了金黄，丹红和橄榄绿。它们对朝日所怀的一片喜悦，像是要奉献 给一个新郎，更像是要贡献给一位父亲。
　　然而，在树林那流动的风景逝去之前，欢悦的晨光忽然跃出了峰峦和山谷，光线所及，把照到的地方和周围的 森林分辨染成青色，紫色，琥珀色和华丽的红玫瑰色。光芒照到哪里，那里就犹如一幅幕布被掀开。而所有的一切 都同样在驱散胆怯和黑暗的魔影；所有的一切都开展盼望的翅膀，向前习翔，并大声宣布：“上帝在这里！”于是 生命和欢喜从每一个蜷伏的洞穴里信念十足地怅然跃出；一切花朵，蓓蕾和鸟雀都感到了生命和欢快而抖动起来； 上帝的注视会合成温顺的恩惠膏泽。
　　兴许，那永恒的晨曦就会这样来临世间，那时不再有险崖沟壑，不再有峰峦山谷，也不再有浩瀚无际的大陆； 万物都将踊跃升腾，在造物主慈祥的光辉中生辉，因为太阳已经升起。
　　•第二十篇：To Be or Not to Be 生存还是消灭
　　To be or not to be
　　Outside the Bible, these six words are the most famous in all the literature of the world. They were spoken by Hamlet when he was thinking aloud, and they are the most famous words in Shakespeare because Hamlet was speaking not only for himself but also for every thinking man and woman. To be or not to be,tods sales, to live or not to live, to live richly and abundantly and eagerly, or to live dully and meanly and scarcely. A philosopher once wanted to know whether he was alive or not, which is a good question for everyone to put to himself occasionally. He answered it by saying: "I think, therefore I am."
　　But the best definition of existence I ever saw was one given by another philosopher who said: "To be is to be in relations." If this is true, then the more relations a living thing has, the more it is alive. To live abundantly means simply to increase the range and intensity of our relations. Unfortunately we are so constituted that we get to love our routine. But apart from our regular occupation how much are we alive? If you are interested only in your regular occupation, you are alive only to that extent. So far as other things are concerned--poetry and prose, music, pictures, sports, unselfish friendships, politics, international affairs--you are dead.
　　Contrariwise, it is true that every time you acquire a new interest--even more, a new accomplishment--you increase your power of life. No one who is deeply interested in a large variety of subjects can remain unhappy; the real pessimist is the person who has lost interest.
　　Bacon said that a man dies as often as he loses a friend. But we gain new life by contacts, new friends. What is supremely true of living objects is no less true of ideas, which are also alive. Where your thoughts are, there will your life be also. If your thoughts are confined only to your business, only to your physical welfare, only to the narrow circle of the town in which you live, then you live in a narrow circumscribed life. But if you are interested in what is going on in China, then you are living in China-- if you’re interested in the characters of a good novel, then you are living with those highly interesting people, if you listen intently to fine music, you are away from your immediate surroundings and living in a world of passion and imagination.
　　译文：
　　生存还是灭绝
　　“生存还是覆灭。”假如把《圣经》除外，这六个字便是全部世界文学中最有名的六个字了,mbt shoes for cheap。这六个字是哈姆雷特一次自言自语时说的，而这六个字也就成了莎士比亚作品中最著名的多少个字 了,nike air max 1，因为这里哈姆雷特不仅道出了他自己的心声，同时也代表了所有有思维的男男女女。是活仍是不活——是要生活 还是不要生活，是要生活得饱满空虚，兴高采烈，还是只是活得单调委琐，贫乏无味。一位愚人一次曾想弄清他自 己是否是在活着，这个问题我们每个人也大可不时地问问我们自己。这位哲学家对此的谜底是： “我思故我在。”
　　但是对于生存我所见过的一条最好的定义却是另一位哲学家下的：“生活即是联系。”如果这话不假的话，那 么一个有生命者的接洽越多，它也就越有赌气。所谓要活得丰盛充实也等于要扩展和增强我们的各种联系。可怜的 是，我们往往会因为本性不够丰富而容易陷入自己的成规旧套。试问除去我们的日常工作，我们的真正生活又有多 少?如果你只是对你的日常工作才有兴趣，那你的生趣也就很有限了。至于在其它事物方面，比方诗歌、散文、音 乐、美术、体育、忘我的友情、政治与国际事务，等等——你只是死人一个。
　　但反过来说，每当你取得一种新的兴趣——甚至一项新的成就——你就增加了你的生活本事。一个能对许很多 多事物都深感兴致的人是不可能总不高兴的，真正的达观者只能是那些损失兴趣的人。
　　培根曾讲过，一个人失去友人即是死亡。但是凭着来往，凭着新朋，我们就能获得再生。这条对于活人堪称千 真万确的情理在必定水平上也完全实用于人的思想，它们也都是活的。你的思想所在，你的生命便也在那里。如果 你的思惟不出你的业务范畴，不出你的物资好处，不出你所在城镇的狭窄圈子，那么你的毕生便也只是多方受着局 限的狭隘的终生。但是如果你对当前中国那里所产生的种种感到兴趣，那么你便可说也活在中国；如果你对一本佳 妙小说中的人物感到兴趣，你便是活在一批极有趣的人们旁边；如果你能聚精会神地听点好的音乐，你就会超脱出 你的四周环境而活在一个充满豪情与设想的神奇世界之中。