阳光下的时光

[美]约翰·布莱德列

“虽然我不是富甲天下,却拥有无数个艳阳天和夏日。”
写这句话时,梭罗想起孩提时代的瓦尔登湖。
当时伐木者和火车尚未严重破坏湖畔的美丽景致。小男孩可以驶向湖中,仰卧于小舟中,自此岸缓缓漂向彼岸,周遭有鸟儿戏水,燕子翻飞。梭罗喜欢回忆这样的艳阳天和夏日。“这时,慵懒是最迷人也是最有生产力的事情!”
我也曾经是热爱湖塘的小男孩,拥有无数个艳阳天和夏日。如今阳光、夏日依旧,男孩和湖塘却已改变。那男孩已长大成人,不再有那么多时间泛舟湖上。而湖塘也为大城市所并。曾有苍鹭觅食的沼泽,如今已枯干殆尽,上面盖满了房舍。睡莲静静漂浮的湖湾,现在成了汽艇的避风港。总之,男孩所爱的一切都已不复存在——只留在人们的记忆中。
有些人坚持认为只有今日和明日是最重要的,可是如果真的照此生活,我们将是何等可怜!许多今日我们做的事是徒劳而不足取的,很快就会被忘记。许多我们期待明天将要做的事情却从来不会发生。
过去是一家银行,我们将最可贵的财产——记忆——珍藏其中。记忆赐予我们生命的意义和深度。
真正珍惜过去的人,不会悲叹旧日美好时光的逝去,因为藏于记忆中的时光永不流逝。死亡本身无法止住一个记忆中的声音,或擦去一个记忆中的微笑。对现已长大的那个男孩来说,那儿将有一湖水不会因时间和潮汐而改变,可以让他继续在阳光下享受安静时光。

真实的高贵

海明威

风平浪静的大海上,每个人都是领航员。

但是,只有阳光而无阴影,只有欢乐而无痛苦,那就不是人生。以最幸福的人的人生为例–它是一团纠缠在一起的麻线。丧亲之痛和幸福祝愿彼此相连,使我们一会儿伤心,一会儿高兴,甚至死亡本身也会使生命更加可亲。在人生的清醒时刻,在哀痛和伤心的阴影之下,人们与真实的自我最接近。

在人生或者职业的各种事务中,性格的作用比智力大得多,头脑的作用不如心情,天资不如判断力所节制着的自制、耐心和规律。

我始终相信,开始在内心生活的更严肃的人,也会在外表上开始生活的更朴素。在一个奢华浪费的年代,我希望能向世界表明,人类真正需要的东西是非常之微小的。

悔恨自己的错误,而且力求不再重蹈覆辙,这才是真正的领悟。优于别人,并不高贵,真正的高贵应该是优于过去的自己。

优于别人,并不高贵,真正的高贵应该是优于过去的自己。

艰辛的人生

[美国]西奥多&罗斯福

[西奥多&罗斯福(1858-1919),美国第26任总统、作家、探险家和军事家,毕业于哈佛大学,曾发表《勤奋地生活》演说,旨在针对19世纪末美国骄奢淫逸、贪图享乐之风盛行,籍此文以遏制当时的腐败现象,本文《艰辛的人生》也反映了他这种反对怠惰安逸、崇尚奋斗 的人生思想。]

一种怠惰安逸的生活,一种仅仅是由于缺少追寻伟大事物的愿望或能力而导致的悠闲,这对国家与个人都是没有价值的。
我们不欣赏那种怯懦安逸的人。我们钦佩那种表现出奋力向上的人,那种永不屈待邻人,能随时帮助朋友,但是也具有那些刚健的性质,足以在实际生活的严酷斗争中获取胜利的人。失败是艰难的,但是从不曾努力去争取成功,却更为糟糕。在人的一生中,任何的收获都要通过努力去得到。目前不用作任何的努力,只是意味着在过去有过努力的积储。一个人不必工作,除非他或他的祖先曾经努力工作过,并取得了丰厚的收获。如果他能把换取到的此类的自由加以正确地运用,仍然做些实际的工作,尽管那些工作是属于另一类的,不论是作一名作家还是将军,不论是在政界还是在探险和冒险方面做些事情,都表明了他没有辜负自己的好运。
但是,如果他将这段不需从事实际工作的自由时期,不用于准备,而仅仅是用于享乐(尽管他所从事的或许并非邪恶的享乐),那就表明了他只是地球表面上的一个赘疣;而且他肯定无法在同僚之中维持自己的地位,如果那种需要再度出现的话。安逸的生活终究并不是一种令人很满意的生活,而且,最主要的是,过那种生活的人最终肯定没有能力担当世上之重任。
于个人如此,对国家也是这样。有人说一个没有历史的国家是得天独厚的,这是卑鄙的谎言。一种得天独厚的优越感来源于一个国家具有光荣的历史。冒险去从事伟大的事业,赢得光荣的胜利,即使其中掺杂着失败,那也远胜于与那些既没有享受多大快乐也没有遭受多大痛苦的平庸之辈为伍(因为他们生活在一个既享受不到胜利也遭遇不到失败的灰暗境界里)。

论 美

Ralph Waldo Emerson/拉尔夫·沃尔多·爱默生

大自然除了提供人类衣食所需之外,还满足了一种更高尚的追求——那就是满足了人们的爱美之心。

A nobler want of man is served by nature, namely, the love of Beauty.

古希腊人把“宇宙”称为“科士谟士”,即美丽之意。万物之本性无比奇妙,或者可以说,人类独具适应性的潜能,能够构形筑影。因而,大自然所有的基本形态,蓝天,山峦,树木,鸟兽,等等,都能使我们惊喜;这种惊喜并不依赖外物,也不因其有任何实用目的,只是就万物的线条、色彩、运动与组合看起来都让人爽心怡性。在某种程度上,这可能由于我们的眼睛自身。眼睛,是世界上最好的画家。眼睛的结构与光学的法则互动,产生出所谓的“透视”,因此任何一组物体,不管它是何种东西,在我们看来都觉得色彩清晰,明暗层次鲜明,井然有序,整体就似乎是一个球;个别的物体或许形态拙劣,了无生趣,但一经组合,就变得对称而完满了。故构图的巧妙,非人的眼睛莫属;而要想把色彩铺设得美妙,则要依赖光线。再丑恶的东西,强光之下,也会产生美。光线不但激活了感官,而且光线好似空间和时间,有着能把一切都覆盖的性质,所以任何东西只要在光明下都是赏心悦目的。即使死尸也有它自己的美。自然界所有事物都在“美”的笼罩之下,几乎所有的个体都这么美好。如橡实、葡萄、松果、麦穗、鸡蛋、形形色色的翅膀以及种类繁多的鸟,如狮爪、蛇、蝴蝶、贝壳、火焰、云朵、蓓蕾、绿叶和如棕榈树似的许多树的树干,我们不断地描摹它们,把它们作为“美”的典范。

The ancient Greeks called the world Koouos, beauty. Such is the constitution of all things, or such the plastic power of the human eye, that the primary forms, as the sky, the mountain, the tree, the animal, give us a delight in and for themselves; a pleasure arising from outline, color, motion, and grouping.This seems partly owing to the eye itself. The eye is the best of artists. By the mutual action of its structure and of the laws of light, perspective is produced, which integrates every mass of objects, of what character soever, into a well colered and shaded golbe, so that where the particular objects are mean and unaffecting , the landscape which they compose is round and symmetrical. And as the eye is the best composer, so light is the first of painters. There is no object so foul that intense light will not make beautiful. And the stimulus it affords to the sense, and a sort of infinitude which it has, like space and time, make all matter gay. Even the corpse has its own beauty. But besides this general grace diffused over nature, almost all the individual forms are agreeable to the eye, as is proved by our endless imitations of some of them, as the acorn, the grape, the pine-cone, the wheat-ear, the egg, the wings and forms of most birds, the lion’s claw, the serpent, the butterfly, sea-shells, flames, clouds, buds, leaves, and the forms of many trees, as the palm.

为了更进一步地了解,我们可将自然之美,分三方面剖析:

For better consideration, we may distribute the aspects of Beauty in a threefold manner.

一,倘能抱着单纯的心态去感知自然形态也是一种快乐。自然形态和活动的效用,于人生是必不可缺的。就最基本的作用来说,似乎局限于实用和审美两者之间。俗世纷扰牵绊了人的身心,一旦回到大自然中,自然的医疗妙用就得以发挥,让人们恢复身心健康。走出熙熙攘攘闹市的商人和律师,抬头看见蓝天和树木,就会重新感受到人性的本质。在大自然恒久的天籁中,他领悟到自我真实的一面。如果要保护眼睛的健康,我们的视野一定要宽阔。只要可以看的久远,我们就永远不会倦怠。

1. First, the simple perception of natural forms is a delight. The influence of the forms and actions in nature is so needful to man, that, in its lowest of functions, it seems to lie on the confines of commodity and beauty. To the body and mind, which have been cramped by noxious work or company, nature is medicinal and restores their tone. The tradesman, the attorney comes out of the din and craft of the street and sees the sky and the woods, and is a man again. In their eterna calm, he finds himself. The health of the eye seems to demand a horizon. We are never fired, so long as we can see far enough.

但是即使在我们并不觉得劳累的时候,大自然也满足于它的赏心悦目;我们之所以喜欢自然,和我们身体所受的恩惠没有一丝关系。我常常在屋对面的山顶上眺望晨景,从清晨到日落,新潮澎湃,感受着天使能感受的激情。纤细的云朵畅游在绛色霞光里,就像鱼儿遨游在深海中。我从地面望去,仿佛从海滩上凝视着静谧的大海。海天瞬息万变,我似乎分享着它急速的变幻;这活泼的氤氲侵袭了我的身体,我觉得生命在蔓延,与晨风合为一体。大自然只需来些简单的变幻,就能让我们变得超凡脱俗!给我健康与一天光阴,我将锻造帝王们奢华的浮世绘。绚烂清晨,是我的亚述帝国;夕阳西落,皓月东升,是我的帕福斯和无法想象的超凡景致;泛泛午日,将是我感觉和思维的英格兰;深深黑夜成为我玄妙哲理和梦想的德意志。

……

But in other hours, Nature satisfies by its loveliness, and without any mixture of corporeal benefit. I see the spectacle of morning from the hilltop over against my house, from daybreak to sanrise, with emotions which an angel might share. The long slender bars of cloud float like fishes in the sea of crimson light. From the earth, as a shore, I look out into that silent sea. I seem to partake its rapid transformations; the active enchantment reaches my dust, and I dilate and conspire with the morning wind.How does Nature deify with a few and cheap elements!Give me health and a day, and I will make the pomp of emperors ridiculous. The dawn ia my Assyria; the sunset and moon-rise, my Paphos and unimaginable realms of faerie; broad noon shall be my England of the senses an the understanding; the night shall be my Germany of mystic philosophy and dream.

二,完美无缺的美需要一种更高层的精神元素。高尚神圣之美,与温柔之美不同,是和人类的意志统一的。美是德的标识,这是上帝特定的。凡是顺乎自然规律的行为就是美的,英勇崇高的行为,一定合情合理,它的荣耀甚至恩泽到发生该事的地方和旁观者。圣贤豪杰的伟大行径,都是留给后世的一种教导,我们因此知道;宇宙是属于每个人的基业,每个正常的人都可以把六合之围看成是自己的产业,或者嫁妆。如果他愿意拥有的话,触手可及。他也可以自暴自弃,放弃他的财富;他可以舍弃自己的江山,偏安一隅,苟且偷生。这种不长进的人世界上比比皆是,但根据他素质之高低,他有权拥有自己的世界。权衡自己的思想和意志,拥有属于自己的世界。……

2.The presence of a higher, namely, of the spiritual element is essential to its perfection.The high and divine beauty which can be loved without effeminacy,is that which is found in combination with the human will.Beauty is the mark God sets upon virture.Every natural action is graceful.Every heroic act is also decent,and causes the place and the bystanders to shine.We are taught by great actions that the universe is the properly of every individual in it.Every rational creature has all nature for his dowry and estate.It is his,if he will.He may divest himself of it;he may creep into a corner,and abdicate his kingdom, as most men do, but he is entitled to the world by his constitution.In proportion to the energy of his thought and will,he lakes up the world into himself,……

三,从另一种角度也能看出世界之美,即用理智来研究自然界。万物除了与美德相关,还与思想结下不解之缘。万物在上帝灵魂中都有其固有的模式,人们可撇弃情感上的好恶,用理智直接去探究。思维和活动似乎相辅相成,专一的思维产生专一的行为,反之亦然。两者之间颇有微词,但它们如动物进食和工作时间相互交迭一样,也为彼此的来临做好准备。美同行为的关系,正如我们所见,不去刻意追求而自然生成,因为它未被寻求所以它来了。然后,保持着美,作为理智思索与追逐的客体;而后,美激活了行动。神圣的东西绝不会灭亡,所有的“善”都生生不息。自然之美改善了心灵中的自我,它不是空洞的冥想,而是新创造的起点。

3.There is still another aspect under which the beauty of the world may be viewed, namely, as it becomes an boject of the intellect.Beside the relation of things to virture, they have a relation to thought. The intellect searches out the absolute order of things as they stand in the mind of God, and without the colors of affection.The intellectual and the active powers seem to succeed each other, and the exclusive activity of the one generates the exclusive activity of the other.There is something unfriendly in each to the other, but they are like the alternate periods by feeding and working in animals; each prepares and will be followed by the other. Therefore does beauty, which, in relation to actions ,as we have seen, comes unsought, and comes because it is unsought, remain for the apprehension and pursuit of the intellect; and then again, in its turn, of the active power. Nothing diforms itself in the mind, and not for barren contemplation, but for new creation.

世界的美,人们多多少少都能领略;有些人不仅感受而已,甚至于喜悦。这种爱美之心就是“趣味”。另一些人爱不释手,觉得单是艳羡,犹有不足,继而创造新的形式,把美纳入其中,而艺术则就是美的创造。

All men are in some degree impressed by the face of the world; some men even to delight. This love of beauty is Taste.Others have the same love in such excess, that, not content with admiring, they seek to embody it in new forms. The creation of beauty is Art.

美术品的创造为人类的传奇揭开一线曙光。美术作品是世界的精髓,是现实的缩影。微观上,它是大自然的产物。尽管自然界的作品难以计数,各不相同,它们的产物却是单纯统一的。大自然海纳百川,但根本上还是如出一辙,可以说是独一无二。一片树叶、一缕阳光、一片风景、一汪海洋,虽不是同一样景物,但是都可以产生出相同的心灵感受。它们的共同之处在于,完美与和谐才是美。美的标准是自然的全部,是形形色色的大自然的合体。意大利人这样定义美“以一见多”。由此可见,没有什么是独自美丽的,一旦整体观之,没有什么是不美的。单独的物体仅在反射万物之美时才会如此美丽。诗人、画家、雕塑家、音乐家、建筑家,其道虽不同,但只是用不同的形式,将这光辉的世界集于一点;他们各自的作品满足了人们的爱美之心,这又刺激了他们的创作。因而,艺术就是大自然通过人心的净化而形成的。人心有感万物之美,自然界借助了艺术家才能的发挥,作第二步的创作,即艺术。

The production of a work of art throws a light upon the mystery of humanity.A work of art is an abstract or epitome of the world. It is the result or expression of nature, in miniature.For although the works of nature are innumerable and all different, the result or the expression of them all is similar and single.Nature is a sea of forms radically alike and even unique. A leaf, a sunbeam, a landscape, the ocean, make an analogous impression on the mind. What is common to them all,——that perfectness and harmony, is beauty. The standard of beauty is the entire circuit of nature forms,——the totality of nature; which the Italians expressed by defining beauty”il piu nell’ uno.”Nothing is quite beautiful alone;nothing but is beautiful in the whole.A single object is only so far beautiful as it suggests this universal grace. The poet, the painter, the sculptor, the musician, the architect, seek each to concentrate this radiance of the world on one point, and each in his several work to satisfy the love of beauty which stimulates him to produce. Thus is Art a nature passed to through the alembic of man.Thus in art does Nature work through the will of a man filled with the beauty of her first works.

因而世界的存在,是为了满足人们灵魂中爱美的需求。这是最终的目标。无人会问,也无人能解释——为什么灵魂需要美。美,从最宏大和最深远的意义上说,是一种对宇宙的表述。上帝是至美的。真善美三者,只是一个本体的三个方面的表现而已。可是自然界的美并非极致。它本身不是完好圆满的“善”,而是为内在的永恒“美”做先导而已。我们可以把它看做整体中的一部分,宇宙另有其根本的原因,其表现的方式也多种多样,自然界的美并不是终极的或最高的体现。

The world thus exists to the soul to satisfy the desire of beauty.This element I call an ultimate end. No reason can be asked or given why the soul seeks beauty.Beauty, in its largest and profoundest sense,is one expression for the universe. God is the all-fair. Truth, and goodness, and beauty, are but different faces of the same all.But beauty in nature is not ultimate. It is the herald of inward and eternal beauty, and is not alone a solid and satisfactory good. It must stand as a part, and not as yet the last or highest expression of the final cause of Nature.

The Strenuous Life
Theodore Roosevelt
A life of slothful ease, a life of that peace which springs merely from lack either of desire or of power to strive after great things, is as little worthy of a nation as an individual.
We do not admire the man of timid peace. We admire the man who embodies victorious efforts, the man who never wrongs his neighbor, who is prompt to help a friend, but who has those virile qualities necessary to win in the stern strife of actual life. It is hard to fail, but it is worse never to have tried to succeed. In this life we get nothing save by effort. Freedom from effort in the present merely means that there has been effort stored up in the past. A man can be freed from the necessity of work only by the fact that he or his fathers before him have worked to good purpose. If the freedom thus purchased is used aright, and the man still does actual work, though of a different kind, whether as a writer or a general, whether in the field of politics or in the field of exploration and adventure, he shows he deserves his good fortune.
But if he treats this period of freedom from the need of actual labor as a period, not of preparation, but of mere enjoyment, even though perhaps not of vicious enjoyment, he shows that he is simply a cumberer on the earth’s surface; and he surely unfits himself to hold his own place with his fellows, if the need to do so should again arise. A mere life of ease is not in the end a very satisfactory life, and, above all, it is a life which ultimately unfits those who follow it for serious work in the world.
As it is with the individual, so it is with the nation. It is a base untruth to say that happy is the nation that has no history. Thrice happy is the nation that has a glorious history. Far better it is to dare mighty things, to win glorious triumphs, even though checkered by failure, than to take rank with those poor spirits who neither enjoy much nor suffer much, because they live in the gray twilight that knows neither victory nor defeat.

快乐谷

[英国]塞缪尔.约翰逊

他说:人和其它动物的区别在哪里?在我身旁游走的每个野兽,和我一样都有肉体上的需要;饿了吃草,渴了喝溪水,充饥解渴后将满足的睡去;醒来又饿了,再吃饱休息。我和他一样也会饥渴,但不渴也不饿时,我不休息;我也像他一样因需求匮乏而痛苦,但不像他因需求丰裕而满足。中间这个阶段,冗长而乏味;我又开始渴望饥饿,好再次加速自己的注意。鸟儿啄食着浆果或谷物,好像非常幸福快乐的在林间的树枝上飞翔,还将生命浪费在鸣唱一成不变的音调上。同样地,我也能叫来琵琶手和歌手,但昨天还能使我愉悦的乐章,今天却令我厌烦,明天变得更让人厌倦。我从自身发现,没有一种感受力不是被适度愉悦充满的,但是我不觉得自己快乐。确实人类有某种潜在的感觉,告知这个地方不能令人高兴满足,或者,在快乐之前,他有一些有别于感觉的渴望,必须先得到满足。

快乐吧!

[英国]劳埃德.莫里斯

快乐的日子,使我们聪明。
——约翰.曼斯斐尔

第一次读到英国桂冠诗人曼斯斐尔这行诗的时候,我非常惊讶,它真正的寓意是什么呢?不仔细考虑的话,我一直认为这句诗倒过来才对。不过他的冷静与自信却俘获了我,所以我一直无法忘记这句话。

终于,我好像可以领会他的意思,意识到其中蕴含着深刻的观察思考。快乐带来的智慧存在于清晰的心灵感觉中,不因忧虑担心而困惑,不因绝望、厌烦而迟钝,不因惶恐而出现盲点。

跳动的快乐——不仅是满足或惬意——会突然到来,就像四月的春雨或是花蕾的绽放。然后你发觉智慧已随快乐而来。草儿更绿,鸟儿的歌声更加美妙,朋友的缺点也变得更加可以理解、原谅。快乐就像一副眼镜,可以修正精神的视力。

快乐的视野并不受你周围事物的局限。只不过当你不快乐的时候,思想便转向你感情上的苦恼,眼界也就被心灵之墙隔断了。而当你快乐的时候,这道墙便崩塌了。

你的眼界更宽了。脚下的大地,身旁的世界——人们、思想、情感、压力——现在都溶进了一个更加宏伟的情境中,每件事都恰如其分。这就是智慧的开端。

生命

拉尔夫·沃尔多·爱默生
Life Ralph Waldo Emerson

生命可以被想象,但是不能被割裂,也不能被复制。生命的整体一旦被破坏就会引起混乱。灵魂不是孪生儿,而是独生苗。虽然早晚都要像婴儿那样被孕育成熟,长得也像婴儿,却有着一种无敌的力量能决定命运,不会接受同一个生命。生命有着一种唯我独尊的神圣,这种神圣无须掩盖,每一天都显露在人们的举手投足之中。我们对自己深信不疑,同时去怀疑他人。我们可以让自己为所欲为,同样的事,别人做,我们称之为罪孽;我们只要自己来实验。我们充满自信的一个例子就是:人们从来不像他们想像的那样蔑视罪恶。换句话说,人人都为自己想好一个不受约束的自由,而这个自由是不能让别人来享用的。行为从内在和外表,从性质和后果去看,各为不同。凶手行凶时所抱的意图决不像诗人以及传奇作家所描述的那样伤天害理,日常里人们也觉察不出他心神不宁或诚惶诚恐的蛛丝马迹。行凶一事并不难谋划,但去考虑后果的话,它却能愈演愈烈,发出一系列叮当作响的恐怖声,把一切关联都破坏。尤其是爱情所激发的罪行,从施罪者的角度看,似乎一切都理所当然,但这罪毕竟贻害社会。然而,还是没有人会最终相信犯罪的人是迷失了自我,还是没有人会认为那罪行如同重罪犯的所为那么恶不可赦。这是因为,就我们自身的情形而言,智力修正着道义判断,在智力的眼中,世上万事并不无罪过。智力是反律法主义或超律法主义的,它判断着法律就像判断着事实一样。

青春

塞缪尔·乌尔曼

青春不是年华,而是心态;青春不是粉面、红唇、柔膝,而是坚强的意志,恢弘的想象,炙热的恋情;青春是生命源泉的自在奔流。

青春气贯长虹,勇锐盖过怯弱,进取压倒苟安。如此锐气,20岁的后生有之,六旬的男子则更多见。年岁有加,理想丢弃,方堕暮年。

岁月悠悠,衰微只及肌肤;热忱抛却,颓废必致灵魂。忧烦,惶恐,丧失自信,定使心灵扭曲,意气如灰。

无论年届花甲,抑或二八芳龄,心中皆有生命之欢乐,好奇之冲动,孩童般天真,久盛不衰。你我心中都有一台天线,只要你从天上人间接受美好、希望、欢乐、勇气和力量的信号,你就会青春永驻,风华长存。

一旦天线落下,锐气便被冰雪覆盖,玩世不恭、壁报字器油然而生,虽20出头,实则垂垂老矣;然而只要树起天线,捕捉乐观信号,即使80高龄,行将告别尘寰,你也会觉得年轻依旧,希望永存。(END)

 

《青春》是写给失却青春、拥有青春以及即将步入青春的人的。

失却青春的人,重拾心态,必将重获青春,让青春的源泉在生命里重新流淌,焕发青春。

拥有青春的人,保持青春之健康心态,必能永葆青春。我们果敢,我们进取,我们充满锐气,我们追求梦想,我们热忱,我们……

即将个步入青春的人,用青春前的童真结合青春,他们的人生必将永远是青春的春天,绚丽多姿。

充满着力量,充满着期待,充满着求知和斗争的志向,充满着希望、信心,这就是青春。

人生苦短

佚名

你们有些人听任一些不幸的误会年复一年地继续存在,打算将来有一天再去澄清;你们有些人听任一些可怜的争执继续为害,因为你们不能现在就下定决心牺牲自己的自尊,消除那些争执;你们有些人在大街上遇见某些人的时候,由于某种愚蠢的怨恨,故意不同他们讲话,但是你们自己心里也知道,如果在明天早晨听说其中的某个人离开了人世,自己的心中一定会充满羞愧和悔恨之情;你们有些人吝惜一句感激或同情的话,因而使朋友在痛苦中等待——只要你们突然间知道、看到或感觉到“人生苦短”,那你们的心胸就会豁然开朗,不再沉迷于那些无谓的计较,你会马上去做一些如果现在不做以后也许就永远没有机会去做的事情。

生活的道路

威廉·S.毛姆

大多数人的生活被他们身处的环境所决定。他们不仅接受既定的命运,而且顺从命运的安排。他们就像街上的电车一样,在他们既定的轨道上行驶,而对于那些不时出没于车水马龙间和欢快地奔驰在旷野上的廉价小汽车却不屑一顾。我尊重他们,他们是好公民、好丈夫和好父亲。当然,总得有些人来支付税收,但是,他们并没有令人激动的地方。另外有一些人,他们把生活掌握在自己的手里,可以按照自己的喜好去创造生活,尽管这样的人少之又少,但我却被他们深深地吸引着。可能世界上并没有诸如自由意志这样的事情,但是无论怎样,我们总有关于自由意志的幻想。当我们处在一个十字路口时,我们似乎可以决定向左走还是向右走,可是一旦做出选择,我们却很难意识到,实际上是世界历史的全部进程强迫我们做出了那样的选择。

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