01 The Language of Music

A painter hangs his or her finished pictures on a wall, and everyone can see it. A composer writes a work, but no one can hear it until it is performed. Professional singers and players have great responsibilities, for the composer is utterly dependent on them. A student of music needs as long and as arduous a training to become a performer as a medical student needs to become a doctor. Most training is concerned with technique, for musicians have to have the muscular proficiency of an athlete or a ballet dancer. Singers practice breathing every day, as their vocal chords would be inadequate without controlled muscular support. String players practice moving the fingers of the left hand up and down, while drawing the bow to and fro with the right arm—two entirely different movements.

Singers and instruments have to be able to get every note perfectly in tune. Pianists are spared this particular anxiety, for the notes are already there, waiting for them, and it is the piano tuner’s responsibility to tune the instrument for them. But they have their own difficulties; the hammers that hit the string have to be coaxed not to sound like percussion, and each overlapping tone has to sound clear.

This problem of getting clear texture is one that confronts student conductors: they have to learn to know every note of the music and how it should sound, and they have to aim at controlling these sound with fanatical but selfless authority.

Technique is of no use unless it is combined with musical knowledge and understanding. Great artists are those who are so thoroughly at home in the language of music that they can enjoy performing works written in any century.

02 Schooling and Education

It is commonly believed in United States that school is where people go to get an education. Nevertheless, it has been said that today children interrupt their education to go to school. The distinction between schooling and education implied by this remark is important.

Education is much more open-ended and all-inclusive than schooling. Education knows no bounds. It can take place anywhere, whether in the shower or in the job, whether in a kitchen or on a tractor. It includes both the formal learning that takes place in schools and the whole universe of informal learning. The agents of education can range from a revered grandparent to the people debating politics on the radio, from a child to a distinguished scientist. Whereas schooling has a certain predictability, education quite often produces surprises. A chance conversation with a stranger may lead a person to discover how little is known of other religions. People are engaged in education from infancy on. Education, then, is a very broad, inclusive term. It is a lifelong process, a process that starts long before the start of school, and one that should be an integral part of one’s entire life.

Schooling, on the other hand, is a specific, formalized process, whose general pattern varies little from one setting to the next. Throughout a country, children arrive at school at approximately the same time, take assigned seats, are taught by an adult, use similar textbooks, do homework, take exams, and so on. The slices of reality that are to be learned, whether they are the alphabet or an understanding of the working of government, have usually been limited by the boundaries of the subject being taught. For example, high school students know that there not likely to find out in their classes the truth about political problems in their communities or what the newest filmmakers are experimenting with. There are definite conditions surrounding the formalized process of schooling.

03 The Definition of “Price”

Prices determine how resources are to be used. They are also the means by which products and services that are in limited supply are rationed among buyers. The price system of the United States is a complex network composed of the prices of all the products bought and sold in the economy as well as those of a myriad of services, including labor, professional, transportation, and public-utility services. The interrelationships of all these prices make up the “system” of prices. The price of any particular product or service is linked to a broad, complicated system of prices in which everything seems to depend more or less upon everything else.

If one were to ask a group of randomly selected individuals to define “price”, many would reply that price is an amount of money paid by the buyer to the seller of a product or service or, in other words that price is the money values of a product or service as agreed upon in a market transaction. This definition is, of course, valid as far as it goes. For a complete understanding of a price in any particular transaction, much more than the amount of money involved must be known. Both the buyer and the seller should be familiar with not only the money amount, but with the amount and quality of the product or service to be exchanged, the time and place at which the exchange will take place and payment will be made, the form of money to be used, the credit terms and discounts that apply to the transaction, guarantees on the product or service, delivery terms, return privileges, and other factors. In other words, both buyer and seller should be fully aware of all the factors that comprise the total “package” being exchanged for the asked-for amount of money in order that they may evaluate a given price.

04 Electricity

The modern age is an age of electricity. People are so used to electric lights, radio, televisions, and telephones that it is hard to imagine what life would be like without them. When there is a power failure, people grope about in flickering candlelight, cars hesitate in the streets because there are no traffic lights to guide them, and food spoils in silent refrigerators.

Yet, people began to understand how electricity works only a little more than two centuries ago. Nature has apparently been experimenting in this field for million of years. Scientists are discovering more and more that the living world may hold many interesting secrets of electricity that could benefit humanity.

All living cell send out tiny pulses of electricity. As the heart beats, it sends out pulses of record; they form an electrocardiogram, which a doctor can study to determine how well the heart is working. The brain, too, sends out brain waves of electricity, which can be recorded in an electroencephalogram. The electric currents generated by most living cells are extremely small – often so small that sensitive instruments are needed to record them. But in some animals, certain muscle cells have become so specialized as electrical generators that they do not work as muscle cells at all. When large numbers of these cell are linked together, the effects can be astonishing.

The electric eel is an amazing storage battery. It can seed a jolt of as much as eight hundred volts of electricity through the water in which it live. ( An electric house current is only one hundred twenty volts.) As many as four-fifths of all the cells in the electric eel’s body are specialized for generating electricity, and the strength of the shock it can deliver corresponds roughly to length of its body.

05 The Beginning of Drama

There are many theories about the beginning of drama in ancient Greece. The on most widely accepted today is based on the assumption that drama evolved from ritual. The argument for this view goes as follows. In the beginning, human beings viewed the natural forces of the world-even the seasonal changes-as unpredictable, and they sought through various means to control these unknown and feared powers. Those measures which appeared to bring the desired results were then retained and repeated until they hardened into fixed rituals. Eventually stories arose which explained or veiled the mysteries of the rites. As time passed some rituals were abandoned, but the stories, later called myths, persisted and provided material for art and drama.

Those who believe that drama evolved out of ritual also argue that those rites contained the seed of theater because music, dance, masks, and costumes were almost always used, Furthermore, a suitable site had to be provided for performances and when the entire community did not participate, a clear division was usually made between the "acting area" and the "auditorium." In addition, there were performers, and, since considerable importance was attached to avoiding mistakes in the enactment of rites, religious leaders usually assumed that task. Wearing masks and costumes, they often impersonated other people, animals, or supernatural beings, and mimed the desired effect-success in hunt or battle, the coming rain, the revival of the Sun-as an actor might. Eventually such dramatic representations were separated from religious activities.

Another theory traces the theater's origin from the human interest in storytelling. According to this vies tales (about the hunt, war, or other feats) are gradually elaborated, at first through the use of impersonation, action, and dialogue by a narrator and then through the assumption of each of the roles by a different person. A closely related theory traces theater to those dances that are primarily rhythmical and gymnastic or that are imitations of animal movements and sounds.

06 Television

Television-----the most pervasive and persuasive of modern technologies, marked by rapid change and growth-is moving into a new era, an era of extraordinary sophistication and versatility, which promises to reshape our lives and our world. It is an electronic revolution of sorts, made possible by the marriage of television and computer technologies.

The word "television", derived from its Greek (tele: distant) and Latin (visio: sight) roots, can literally be interpreted as sight from a distance. Very simply put, it works in this way: through a sophisticated system of electronics, television provides the capability of converting an image (focused on a special photoconductive plate within a camera) into electronic impulses, which can be sent through a wire or cable. These impulses, when fed into a receiver (television set), can then be electronically reconstituted into that same image.

Television is more than just an electronic system, however. It is a means of expression, as well as a vehicle for communication, and as such becomes a powerful tool for reaching other human beings.

The field of television can be divided into two categories determined by its means of transmission. First, there is broadcast television, which reaches the masses through broad-based airwave transmission of television signals. Second, there is nonbroadcast television, which provides for the needs of individuals or specific interest groups through controlled transmission techniques.

Traditionally, television has been a medium of the masses. We are most familiar with broadcast television because it has been with us for about thirty-seven years in a form similar to what exists today. During those years, it has been controlled, for the most part, by the broadcast networks, ABC, NBC, and CBS, who have been the major purveyors of news, information, and entertainment. These giants of broadcasting have actually shaped not only television but our perception of it as well. We have come to look upon the picture tube as a source of entertainment, placing our role in this dynamic medium as the passive viewer.

07 Andrew Carnegie

Andrew Carnegie, known as the King of Steel, built the steel industry in the United States, and , in the process, became one of the wealthiest men in America. His success resulted in part from his ability to sell the product and in part from his policy of expanding during periods of economic decline, when most of his competitors were reducing their investments.

Carnegie believed that individuals should progress through hard work, but he also felt strongly that the wealthy should use their fortunes for the benefit of society. He opposed charity, preferring instead to provide educational opportunities that would allow others to help themselves. "He who dies rich, dies disgraced," he often said.

Among his more noteworthy contributions to society are those that bear his name, including the Carnegie Institute of Pittsburgh, which has a library, a museum of fine arts, and a museum of national history. He also founded a school of technology that is now part of Carnegie-Mellon University. Other philanthrophic gifts are the Carnegie Endowment for International Peace to promote understanding between nations, the Carnegie Institute of Washington to fund scientific research, and Carnegie Hall to provide a center for the arts.

Few Americans have been left untouched by Andrew Carnegie's generosity. His contributions of more than five million dollars established 2,500 libraries in small communities throughout the country and formed the nucleus of the public library system that we all enjoy today.

08 American Revolution

The American Revolution was not a sudden and violent overturning of the political and social framework, such as later occurred in France and Russia, when both were already independent nations. Significant changes were ushered in, but they were not breathtaking. What happened was accelerated evolution rather than outright revolution. During the conflict itself people went on working and praying, marrying and playing. Most of them were not seriously disturbed by the actual fighting, and many of the more isolated communities scarcely knew that a war was on.

America's War of Independence heralded the birth of three modern nations. One was Canada, which received its first large influx of English-speaking population from the thousands of loyalists who fled there from the United States. Another was Australia, which became a penal colony now that America was no longer available for prisoners and debtors. The third newcomer-the United States-based itself squarely on republican principles.

Yet even the political overturn was not so revolutionary as one might suppose. In some states, notably Connecticut and Rhode Island, the war largely ratified a colonial self-rule already existing. British officials, everywhere ousted, were replaced by a home-grown governing class, which promptly sought a local substitute for king and Parliament.

09 Suburbanization

If by "suburb" is meant an urban margin that grows more rapidly than its already developed interior, the process of suburbanization began during the emergence of the industrial city in the second quarter of the nineteenth century. Before that period the city was a small highly compact cluster in which people moved about on foot and goods were conveyed by horse and cart. But the early factories built in the 1840's were located along waterways and near railheads at the edges of cities, and housing was needed for the thousands of people drawn by the prospect of employment. In time, the factories were surrounded by proliferating mill towns of apartments and row houses that abutted the older, main cities. As a defense against this encroachment and to enlarge their tax bases, the cities appropriated their industrial neighbors. In 1854, for example, the city of Philadelphia annexed most of Philadelphia County. Similar municipal maneuvers took place in Chicago and in New York. Indeed, most great cities of the United States achieved such status only by incorporating the communities along their borders.

With the acceleration of industrial growth came acute urban crowding and accompanying social stress-conditions that began to approach disastrous proportions when, in 1888, the first commercially successful electric traction line was developed. Within a few years the horse-drawn trolleys were retired and electric streetcar networks crisscrossed and connected every major urban area, fostering a wave of suburbanization that transformed the compact industrial city into a dispersed metropolis. This first phase of mass-scale suburbanization was reinforced by the simultaneous emergence of the urban Middle Class, whose desires for homeownership in neighborhoods far from the aging inner city were satisfied by the developers of single-family housing tracts.

10 Types of Speech

Standard usage includes those words and expressions understood, used, and accepted by a majority of the speakers of a language in any situation regardless of the level of formality. As such, these words and expressions are well defined and listed in standard dictionaries. Colloquialisms, on the other hand, are familiar words and idioms that are understood by almost all speakers of a language and used in informal speech or writing, but not considered appropriate for more formal situations. Almost all idiomatic expressions are colloquial language. Slang, however, refers to words and expressions understood by a large number of speakers but not accepted as good, formal usage by the majority. Colloquial expressions and even slang may be found in standard dictionaries but will be so identified. Both colloquial usage and slang are more common in speech than in writing.

Colloquial speech often passes into standard speech. Some slang also passes into standard speech, but other slang expressions enjoy momentary popularity followed by obscurity. In some cases, the majority never accepts certain slang phrases but nevertheless retains them in their collective memories. Every generation seems to require its own set of words to describe familiar objects and events. It has been pointed out by a number of linguists that three cultural conditions are necessary for the creation of a large body of slang expressions. First, the introduction and acceptance of new objects and situations in the society; second, a diverse population with a large number of subgroups; third, association among the subgroups and the majority population.

Finally, it is worth noting that the terms "standard" "colloquial" and "slang" exist only as abstract labels for scholars who study language. Only a tiny number of the speakers of any language will be aware that they are using colloquial or slang expressions. Most speakers of English will, during appropriate situations, select and use all three types of expressions.

11 Archaeology

Archaeology is a source of history, not just a bumble auxiliary discipline. Archaeological data are historical documents in their own right, not mere illustrations to written texts, Just as much as any other historian, an archaeologist studies and tries to reconstitute the process that has created the human world in which we live - and us ourselves in so far as we are each creatures of our age and social environment. Archaeological data are all changes in the material world resulting from human action or, more succinctly, the fossilized results of human behavior. The sum total of these constitutes what may be called the archaeological record. This record exhibits certain peculiarities and deficiencies the consequences of which produce a rather superficial contrast between archaeological history and the more familiar kind based upon written records.

Not all human behavior fossilizes. The words I utter and you hear as vibrations in the air are certainly human changes in the material world and may be of great historical significance. Yet they leave no sort of trace in the archaeological records unless they are captured by a dictaphone or written down by a clerk. The movement of troops on the battlefield may "change the course of history," but this is equally ephemeral from the archaeologist's standpoint. What is perhaps worse, most organic materials are perishable. Everything made of wood, hide, wool, linen, grass, hair, and similar materials will decay and vanish in dust in a few years or centuries, save under very exceptional conditions. In a relatively brief period the archaeological record is reduce to mere scraps of stone, bone, glass, metal, and earthenware. Still modern archaeology, by applying appropriate techniques and comparative methods, aided by a few lucky finds from peat-bogs, deserts, and frozen soils, is able to fill up a good deal of the gap.

12 Museums

From Boston to Los Angeles, from New York City to Chicago to Dallas, museums are either planning, building, or wrapping up wholesale expansion programs. These programs already have radically altered facades and floor plans or are expected to do so in the not-too-distant future.

In New York City alone, six major institutions have spread up and out into the air space and neighborhoods around them or are preparing to do so.

The reasons for this confluence of activity are complex, but one factor is a consideration everywhere - space. With collections expanding, with the needs and functions of museums changing, empty space has become a very precious commodity.

Probably nowhere in the country is this more true than at the Philadelphia Museum of Art, which has needed additional space for decades and which received its last significant facelift ten years ago. Because of the space crunch, the Art Museum has become increasingly cautious in considering acquisitions and donations of art, in some cases passing up opportunities to strengthen its collections.

Deaccessing - or selling off - works of art has taken on new importance because of the museum's space problems. And increasingly, curators have been forced to juggle gallery space, rotating one masterpiece into public view while another is sent to storage.

Despite the clear need for additional gallery and storage space, however," the museum has no plan, no plan to break out of its envelope in the next fifteen years," according to Philadelphia Museum of Art's president.

13 Skyscrapers and Environment

In the late 1960's, many people in North America turned their attention to environmental problems, and new steel-and-glass skyscrapers were widely criticized. Ecologists pointed out that a cluster of tall buildings in a city often overburdens public transportation and parking lot capacities.

Skyscrapers are also lavish consumers, and wasters, of electric power. In one recent year, the addition of 17 million square feet of skyscraper office space in New York City raised the peak daily demand for electricity by 120, 000 kilowatts-enough to supply the entire city of Albany, New York, for a day.

Glass-walled skyscrapers can be especially wasteful. The heat loss (or gain)through a wall of half-inch plate glass is more than ten times that through a typical masonry wall filled with insulation board. To lessen the strain on heating and air-conditioning equipment, builders of skyscrapers have begun to use double-glazed panels of glass, and reflective glasses coated with silver or gold mirror films that reduce glare as well as heat gain. However, mirror-walled skyscrapers raise the temperature of the surrounding air and affect neighboring buildings.

Skyscrapers put a severe strain on a city's sanitation facilities, too. If fully occupied, the two World Trade Center towers in New York City would alone generate 2.25 million gallons of raw sewage each year-as much as a city the size of Stanford, Connecticut , which has a population of more than 109, 000.

14 A Rare Fossil Record

The preservation of embryos and juveniles is a rate occurrence in the fossil record. The tiny, delicate skeletons are usually scattered by scavengers or destroyed by weathering before they can be fossilized. Ichthyosaurs had a higher chance of being preserved than did terrestrial creatures because, as marine animals, they tended to live in environments less subject to erosion. Still, their fossilization required a suite of factors: a slow rate of decay of soft tissues, little scavenging by other animals, a lack of swift currents and waves to jumble and carry away small bones, and fairly rapid burial. Given these factors, some areas have become a treasury of well-preserved ichthyosaur fossils.

The deposits at Holzmaden, Germany, present an interesting case for analysis. The ichthyosaur remains are found in black, bituminous marine shales deposited about 190 million years ago. Over the years, thousands of specimens of marine reptiles, fish and invertebrates have been recovered from these rocks. The quality of preservation is outstanding, but what is even more impressive is the number of ichthyosaur fossils containing preserved embryos. Ichthyosaurs with embryos have been reported from 6 different levels of the shale in a small area around Holzmaden, suggesting that a specific site was used by large numbers of ichthyosaurs repeatedly over time. The embryos are quite advanced in their physical development; their paddles, for example, are already well formed. One specimen is even preserved in the birth canal. In addition, the shale contains the remains of many newborns that are between 20 and 30 inches long.

Why are there so many pregnant females and young at Holzmaden when they are so rare elsewhere? The quality of preservation is almost unmatched and quarry operations have been carried out carefully with an awareness of the value of the fossils. But these factors do not account for the interesting question of how there came to be such a concentration of pregnant ichthyosaurs in a particular place very close to their time of giving birth.

15 The Nobel Academy

For the last 82years, Sweden's Nobel Academy has decided who will receive the Nobel Prize in Literature, thereby determining who will be elevated from the great and the near great to the immortal. But today the Academy is coming under heavy criticism both from the without and from within. Critics contend that the selection of the winners often has less to do with true writing ability than with the peculiar internal politics of the Academy and of Sweden itself. According to Ingmar Bjorksten , the cultural editor for one of the country's two major newspapers, the prize continues to represent "what people call a very Swedish exercise: reflecting Swedish tastes."

The Academy has defended itself against such charges of provincialism in its selection by asserting that its physical distance from the great literary capitals of the world actually serves to protect the Academy from outside influences. This may well be true, but critics respond that this very distance may also be responsible for the Academy's inability to perceive accurately authentic trends in the literary world.

Regardless of concerns over the selection process, however, it seems that the prize will continue to survive both as an indicator of the literature that we most highly praise, and as an elusive goal that writers seek. If for no other reason, the prize will continue to be desirable for the financial rewards that accompany it; not only is the cash prize itself considerable, but it also dramatically increases sales of an author's books.

16.Three Passions I have Lived For by Bertrand Russell

Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course over a deep ocean of anguish, reaching to the very verge of despair.
I have sought love, first, because it brings ecstasy—ecstasy so great that I would often have sacrificed all the rest of my life for a few hours for this joy. I have sought it, next, because it relieves loneliness—that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it, finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what—at last—I have found.
With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine…A little of this, but not much, I have achieved.
Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a hated burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate the evil, but I cannot, and I too suffer.
This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me.

吾之三愿
贝特兰·罗素

吾生三愿，纯朴却激越：一曰渴望爱情，二曰求索知识，三曰悲悯吾类之无尽苦难。此三愿，如疾风，迫吾无助飘零于苦水深海之上，直达绝望之彼岸。
吾求爱，盖因其赐吾狂喜——狂喜之剧足令吾舍此生而享其片刻；吾求爱，亦因其可驱寂寞之感，吾人每生寂寞之情辄兢兢俯视天地之缘，而见绝望之无底深渊；吾求爱还因若得爱，即可窥视圣哲诗人所见之神秘天国。此吾生之所求，虽虑其之至美而恐终不为凡人所得，亦可谓吾之所得也。
吾求知亦怀斯激情。吾愿闻人之所思，亦愿知星之何以闪光……吾仅得此而已，无他。
爱与知并力，几携吾入天国之门，然终为悲悯之心拖拽未果。痛苦之吟常萦绕吾心：受饥饿之婴，遭压迫之民，为儿女遗弃之无助老叟，加之天下之孤寂、贫穷、苦痛，具令吾类之生难以卒睹。吾愿穷毕生之力释之，然终不能遂愿，因亦悲极。
吾生若此而已，然吾颇感未枉此生；若得天允，当乐而重为之。

16.Youth by Samuel Ullman

Youth is not a time of life; it is a state of mind; it is not a matter of rosy cheeks, red lips and supple knees; it is a matter of the will, a quality of the imagination, a vigor of the emotions; it is the freshness of the deep springs of life.

Youth means a tempera-mental predominance of courage over timidity, of the appetite for adventure over the love of ease. This often exists in a man of 60 more than a boy of 20.　Nobody grows old merely by a number of years.　We grow old by deserting our ideals.

Years may wrinkle the skin, but to give up enthusiasm wrinkles the soul. Worry, fear, self-distrust bows the heart and turns the spring back to dust.

Whether 60 or 16, there is in every human being’s heart the lure of wonder, the unfailing childlike appetite of what’s next and the joy of the game of living.　In the center of your heart and my heart there is a wireless station: so long as it receives messages of beauty, hope, cheer, courage and power from men and from the Infinite, so long as you are young.

When the aerials are down, and your spirit is covered with snows of cynicism and the ice of pessimism, then you’ve grown old, even at 20, but as long as your aerials are up, to catch waves of optimism, there is hope you may die young at 80.

青春

塞缪尔·厄尔曼

青春不是年华，而是心境；青春不是桃面、丹唇、柔膝，而是深沉的意志，恢宏的想象，炙热的恋情；青春是生命的深泉在涌流。

青春气贯长虹，勇锐盖过怯弱，进取压倒苟安。如此锐气，二十后生而有之，六旬男子则更多见。年岁有加，并非垂老，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，拟或二八芳龄，心中皆有生命之欢乐，奇迹之诱惑，孩童般天真久盛不衰。人人心中皆有一台天线，只要你从天上人间接受美好、希望、欢乐、勇气和力量的信号，你就青春永驻，风华常存。

一旦天线下降，锐气便被冰雪覆盖，玩世不恭、自暴自弃油然而生，即使年方二十，实已垂垂老矣；然则只要树起天线，捕捉乐观信号，你就有望在八十高龄告别尘寰时仍觉希望。

17 The first snow came.

 How beautiful it was, falling so silently all day long, all night long, on the mountains, on the meadows, on the roofs of the living, on the graves of the dead!

All white save the river, that marked its course by a winding black line across the landscape; and the leafless trees, that against the leaden sky now revealed more fully the wonderful beauty and intricacies of their branches.

What silence, too, came with the snow, and what seclusion! Every sound was muffled; every noise changed to something soft and musical.

No more tramping hoofs, no more rattling wheels!

Only the chiming of sleigh-bells, beating as swift and merrily as the hearts of children.

初雪飘飘，真美啊！它整日整夜静静地飘着，落在山岭上，落在草地上，落在生者的屋顶上，落在死者的坟墓上！在一片白茫茫之中，只有河流在美丽的画面上勾画出一道弯弯曲曲的黑线；还有那光秃秃的树木，映衬着灰蒙蒙的天空，更显得枝丫交错，姿态万千。初雪飘落时，是多么的静谧，多么的安详！一切的声响都趋沉寂，一切噪音都化作柔和的音乐。没有了嗒嗒的马蹄声，也听不见滚滚的车轮声！只有雪橇的铃铛奏出和谐的乐曲，那明快欢乐的节奏像孩子的心在跳动。

18. Three Days to See By Helen Keller

All of us have read thrilling stories in which the hero had only a limited and specified time to live. Sometimes it was as long as a year; sometimes as short as twenty-four hours. But always we were interested in discovering just how the doomed man chose to spend his last days or his last hours. I speak, of course, of free men who have a choice, not condemned criminals whose sphere of activities is strictly delimited.

 Such stories set us thinking, wondering what we should do under similar circumstances. What events, what experiences, what associations should we crowd into those last hours as mortal beings? What happiness should we find in reviewing the past, what regrets?

 Sometimes I have thought it would be an excellent rule to live each day as if we should die tomorrow. Such an attitude would emphasize sharply the values of life. We should live each day with gentleness, vigor, and a keenness of appreciation which are often lost when time stretches before us in the constant panorama of more days and months and years to come. There are those, of course, who would adopt the Epicurean motto of “Eat, drink, and be merry.” But most people would be chastened by the certainty of impending death.

 In stories the doomed hero is usually saved at the last minute by some stroke of fortune, but almost always his sense of values is changed. He becomes more appreciative of the meaning of life and its permanent spiritual values. It has often been noted that those who live, or have lived, in the shadow of death bring a mellow sweetness to everything they do.

 Most of us, however, take life for granted. We know that one day we must die, but usually we picture that day as far in the future. When we are in buoyant health, death is all but unimaginable. We seldom think of it. The days stretch out in an endless vista. So we go about our petty tasks, hardly aware of our listless attitude toward life.

 The same lethargy, I am afraid, characterizes the use of all our faculties and senses. Only the deaf appreciate hearing, only the blind realize the manifold blessings that lie in sight. Particularly does this observation apply to those who have lost sight and hearing in adult life? But those who have never suffered impairment of sight or hearing seldom make the fullest use of these blessed faculties. Their eyes and ears take in all sights and sounds hazily, without concentration and with little appreciation. It is the same old story of not being grateful for what we have until we lose it, of not being conscious of health until we are ill.

 I have often thought it would be a blessing if each human being were stricken blind and deaf for a few days at some time during his early adult life. Darkness would make him more appreciative of sight; silence would teach him the joys of sound.

假如给我三天光明(节选)

 我们都读过震撼人心的故事，故事中的主人公只能再活一段很有限的时光，有时长达一年，有时却短至一日。但我们总是想要知道，注定将要离世的人会选择如何度过自己最后的时光。当然，我说的是那些有选择权利的自由人，而不是那些活动范围受到严格限定的死囚。

 这样的故事让我们思考，在类似的处境下，我们该做些什么？作为终有一死的人，在临终前的几个小时内我们应该做什么事、经历些什么或做哪些联想？回忆往昔，什么使我们开心快乐？什么又使我们悔恨不已？

  有时我想，把每天都当作生命中的最后一天来过，也不失为一个极好的生活法则。这种态度会使人格外重视生命的价值。我们每天都应该以优雅的姿态、充沛的精力、抱着感恩之心来生活。但当时间以无休止的日、月和年在我们面前流逝时，我们却常常没有了这种感觉。当然，也有人奉行“吃、喝、享受”的享乐主义信条，但绝大多数人还是会受到即将到来的死亡的惩罚。

  在故事中，将死的主人公通常都在最后一刻因突降的幸运而获救，但他的价值观通常都会改变，他变得更加理解生命的意义及其永恒的精神价值。我们常常注意到，那些生活在或曾经生活在死亡阴影下的人无论做什么都会感到幸福。

  然而，我们中的大多数人都把生命看成是理所当然的。我们知道有一天我们必将面对死亡，但总认为那一天还在遥远的将来。当我们身强体健之时，死亡简直不可想象，我们很少考虑到它。日子多得好像没有尽头。因此我们一味忙于琐事，几乎意识不到我们对待生活的冷漠态度。

  我担心同样的冷漠也存在于我们对自己官能和意识的运用上。只有聋子才理解听力的重要，只有盲人才明白视觉的可贵，这尤其适用于那些成年后才失去视力和听力的人。但是那些从未受过丧失视力或听力之苦的人很少充分利用这些宝贵的能力。他们的眼睛和耳朵模糊地感受着周围的景物与声音，心不在焉，也无所感激。这正如我们只有在失去后才懂得珍惜一样，我们只有在生病后才意识到健康的可贵。

我经常想，如果每个人在年轻的时候都有几天失明失聪，也不失为一件幸事。黑暗将使他更加感激光明，寂静将告诉他声音的美妙。

19.The Road to Happiness by Bertrand Russell
It is a commonplace among moralists that you cannot get happiness by pursuing it. This is only true if you pursue it unwisely. Gamblers at Monte Carlo are pursuing money, and most of them lose it instead, but there are other ways of pursuing money which often succeed. So it is with happiness. If you pursue it by means of drink, you are forgetting the hang-over. Epicurus pursued it by living only in congenial society and eating only dry bread, supplemented by a little cheese on feast days. His method proved successful in his case, but he was a valetudinarian, and most people would need something more vigorous. For most people, the pursuit of happiness, unless supplemented in various ways, is too abstract and theoretical to be adequate as a personal rule of life. But I think that whatever personal rule of life you may choose it should not, except in rare and heroic cases, be incompatible with happiness.

There are a great many people who have all the material conditions of happiness, i.e. health and a sufficient income, and who, nevertheless, are profoundly unhappy. In such cases it would seem as if the fault must lie with a wrong theory as to how to live. In one sense, we may say that any theory as to how to live is wrong. We imagine ourselves more different from the animals than we are. Animals live on impulse, and are happy as long as external conditions are favorable. If you have a cat it will enjoy life if it has food and warmth and opportunities for an occasional night on the tiles. Your needs are more complex than those of your cat, but they still have their basis in instinct. In civilized societies, especially in English-speaking societies, this is too apt to be forgotten. People propose to themselves some one paramount objective, and restrain all impulses that do not minister to it. A businessman may be so anxious to grow rich that to this end he sacrifices health and private affections. When at last he has become rich, no pleasure remains to him except harrying other people by exhortations to imitate his noble example. Many rich ladies, although nature has not endowed them with any spontaneous pleasure in literature or art, decide to be thought cultured, and spend boring hours learning the right thing to say about fashionable new books that are written to give delight, not to afford opportunities for dusty snobbism.

If you look around at the men and women whom you can call happy, you will see that they all have certain things in common. The most important of these things is an activity which at most gradually builds up something that you are glad to see coming into existence. Women who take an instinctive pleasure in their children can get this kind of satisfaction out of bringing up a family. Artists and authors and men of science get happiness in this way if their own work seems good to them. But there are many humbler forms of the same kind of pleasure. Many men who spend their working life in the city devote their weekends to voluntary and unremunerated toil in their gardens, and when the spring comes, they experience all the joys of having created beauty.

The whole subject of happiness has, in my opinion, been treated too solemnly. It had been thought that man cannot be happy without a theory of life or a religion. Perhaps those who have been rendered unhappy by a bad theory may need a better theory to help them to recovery, just as you may need a tonic when you have been ill. But when things are normal a man should be healthy without a tonic and happy without a theory. It is the simple things that really matter. If a man delights in his wife and children, has success in work, and finds pleasure in the alternation of day and night, spring and autumn, he will be happy whatever his philosophy may be. If, on the other hand, he finds his wife fateful, his children's noise unendurable, and the office a nightmare; if in the daytime he longs for night, and at night sighs for the light of day, then what he needs is not a new philosophy but a new regimen----a different diet, or more exercise, or what not.

Man is an animal, and his happiness depends on his physiology more than he likes to think. This is a humble conclusion, but I cannot make myself disbelieve it. Unhappy businessmen, I am convinced, would increase their happiness more by walking six miles every day than by any conceivable change of philosophy.

20... The English Character

To other Europeans, the best known quality of the British, and in particular of the English, is “reserved”. A reserved person is one who does not talk very much to strangers, does not show much emotion, and seldom gets excited. It is difficult to get to know a reserved person: he never tells you anything about himself, and you may work with him for years without ever knowing where he lives, how many children he has, and what his interests are. English people tend to be like that. Closely related to English reserve is English modesty. Within their hearts, the English are perhaps no less conceited than anybody else, but in their relations with others they value at least a show of modesty. Self－praise is felt to be impolite. If a person is, let us say, very good at tennis and someone asks him if he is a good player, he will seldom reply “Yes,” because people will think him conceited. He will probably give an answer like, “I’m not bad,” or “I think I’m very good,” or “Well, I’m very keen on tennis.” Even if he had managed to reach the finals in last year’s local championships, he would say it in such a way as to suggest that it was only due to a piece of good luck. Since reserve and modesty are part of his own nature, the typical English tends to expect them in others. He secretly looks down on more excitable nations, and likes to think of himself as more reliable than they are. He doesn’t trust big promises and open shows of feelings, especially if they are expressed in flowery language. He doesn’t trust self－praise of any kind. This applies not only to what other people may tell him about themselves orally, but to the letters they may write to him. To those who are fond of flowery expressions,

the Englishman may appear uncomfortably cold.

21. Inaugural Address

John F. Kennedy

- January 20th 1961

Vice President Johnson, Mr. Speaker, Mr. Chief Justice, President Eisenhower, Vice President Nixon, President Truman, reverend clergy, fellow citizens, we observe today not a victory of party, but a celebration of freedom - symbolizing an end, as well as a beginning - signifying renewal, as well as change. For I have sworn before you and Almighty God the same solemn oath our forebears prescribed nearly a century and three quarters ago. 
The world is very different now. For man holds in his mortal hands the power to abolish all forms of human poverty and all forms of human life. And yet the same revolutionary beliefs for which our forebears fought are still at issue around the globe - the belief that the rights of man come not from the generosity of the state, but from the hand of God. 
We dare not forget today that we are the heirs of that first revolution. Let the word go forth from this time and place, to friend and foe alike, that the torch has been passed to a new generation of Americans - born in this century, tempered by war, disciplined by a hard and bitter peace, proud of our ancient heritage - and unwilling to witness or permit the slow undoing of those human rights to which this Nation has always been committed, and to which we are committed today at home and around the world. 
Let every nation know, whether it wishes us well or ill, that we shall pay any price, bear any burden, meet any hardship, support any friend, oppose any foe, in order to assure the survival and the success of liberty. 
This much we pledge - and more. 
To those old allies whose cultural and spiritual origins we share, we pledge the loyalty of faithful friends. United, there is little we cannot do in a host of cooperative ventures. Divided, there is little we can do - for we dare not meet a powerful challenge at odds and split asunder. 
To those new States whom we welcome to the ranks of the free, we pledge our word that one form of colonial control shall not have passed away merely to be replaced by a far more iron tyranny. We shall not always expect to find them supporting our view. But we shall always hope to find them strongly supporting their own freedom - and to remember that, in the past, those who foolishly sought power by riding the back of the tiger ended up inside. 

To those peoples in the huts and villages across the globe struggling to break the bonds of mass misery, we pledge our best efforts to help them help themselves, for whatever period is required - not because the Communists may be doing it, not because we seek their votes, but because it is right. If a free society cannot help the many who are poor, it cannot save the few who are rich. 
To our sister republics south of our border, we offer a special pledge - to convert our good words into good deeds - in a new alliance for progress - to assist free men and free governments in casting off the chains of poverty. But this peaceful revolution of hope cannot become the prey of hostile powers. Let all our neighbors know that we shall join with them to oppose aggression or subversion anywhere in the Americas. And let every other power know that this Hemisphere intends to remain the master of its own house. 
To that world assembly of sovereign states, the United Nations, our last best hope in an age where the instruments of war have far outpaced the instruments of peace, we renew our pledge of support - to prevent it from becoming merely a forum for invective - to strengthen its shield of the new and the weak - and to enlarge the area in which its writ may run. 
Finally, to those nations who would make themselves our adversary, we offer not a pledge but a request: that both sides begin anew the quest for peace, before the dark powers of destruction unleashed by science engulf all humanity in planned or accidental self-destruction. 
We dare not tempt them with weakness. For only when our arms are sufficient beyond doubt can we be certain beyond doubt that they will never be employed. 
But neither can two great and powerful groups of nations take comfort from our present course - both sides overburdened by the cost of modern weapons, both rightly alarmed by the steady spread of the deadly atom, yet both racing to alter that uncertain balance of terror that stays the hand of mankind's final war. 
So let us begin anew - remembering on both sides that civility is not a sign of weakness, and sincerity is always subject to proof. Let us never negotiate out of fear. But let us never fear to negotiate. 
Let both sides explore what problems unite us instead of belaboring those problems which divide us. 
Let both sides, for the first time, formulate serious and precise proposals for the inspection and control of arms - and bring the absolute power to destroy other nations under the absolute control of all nations. 
Let both sides seek to invoke the wonders of science instead of its terrors. Together let us explore the stars, conquer the deserts, eradicate disease, tap the ocean depths, and encourage the arts and commerce. 
Let both sides unite to heed in all corners of the earth the command of Isaiah - to "undo the heavy burdens - and to let the oppressed go free." 
And if a beachhead of cooperation may push back the jungle of suspicion, let both sides join in creating a new endeavor, not a new balance of power, but a new world of law, where the strong are just and the weak secure and the peace preserved. 
All this will not be finished in the first 100 days. Nor will it be finished in the first 1,000 days, nor in the life of this Administration, nor even perhaps in our lifetime on this planet. But let us begin. 
In your hands, my fellow citizens, more than in mine, will rest the final success or failure of our course. Since this country was founded, each generation of Americans has been summoned to give testimony to its national loyalty. The graves of young Americans who answered the call to service surround the globe. 
Now the trumpet summons us again - not as a call to bear arms, though arms we need; not as a call to battle, though embattled we are - but a call to bear the burden of a long twilight struggle, year in and year out, "rejoicing in hope, patient in tribulation" - a struggle against the common enemies of man: tyranny, poverty, disease, and war itself. 
Can we forge against these enemies a grand and global alliance, North and South, East and West, that can assure a more fruitful life for all mankind? Will you join in that historic effort? 
In the long history of the world, only a few generations have been granted the role of defending freedom in its hour of maximum danger. I do not shrink from this responsibility - I welcome it. I do not believe that any of us would exchange places with any other people or any other generation. The energy, the faith, the devotion which we bring to this endeavor will light our country and all who serve it -- and the glow from that fire can truly light the world. 
And so, my fellow Americans: ask not what your country can do for you - ask what you can do for your country. 
My fellow citizens of the world: ask not what America will do for you, but what together we can do for the freedom of man. 
Finally, whether you are citizens of America or citizens of the world, ask of us the same high standards of strength and sacrifice which we ask of you. With a good conscience our only sure reward, with history the final judge of our deeds, let us go forth to lead the land we love, asking His blessing and His help, but knowing that here on earth God's work must truly be our own.

22. I Have a Dream Lincoln Memorial Address By Martin Luther King

Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of bad captivity.

But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. So we've come here today to dramatize a shameful condition.

I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. Some of you have come from areas where your quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive.

Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed. Let us not wallow in the valley of despair.

I say to you today, my friends, so even though, we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.

I have a dream that one day this nation will rise up, live up to the true meaning of its creed: “We hold these truths to be self-evident; that all men are created equal.”

I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slaver-owners will be able to sit down together at the table of brotherhood.

I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.

I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.

I have a dream today.

I have a dream that one day, down in Alabama, with its governor, having his lips dripping with the words of interposition and nullification, one day right down in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.

I have a dream today.

I have a dream that one day every valley shall be exalted, every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight, and the glory of the Lord shall be revealed, and all flesh shall see it together.

This is our hope. This is the faith that I go back to the South with. With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.

This will be the day when all of God's children will be able to sing with new meaning.

　　My country, 'tis of thee,

　　Sweet land of liberty,

　　Of thee I sing,

　　Land where my fathers died,

　　Land of the pilgrims' pride,

　　From every mountainside

　　Let freedom ring.

And if America is to be a great nation this must become true.

So let freedom ring from the prodigious hilltops of New Hampshire.

Let freedom ring from the mighty mountains of New York!

Let freedom ring from the heightening Alleghenies of Pennsylvania!

Let freedom ring from the snowcapped Rockies of Colorado!

Let freedom ring from the curvaceous slopes of California!

But not only that: let freedom ring from Stone Mountain of Georgia!

Let freedom ring from Lookout Mountain of Tennessee!

Let freedom ring from every hill and molehill of Mississippi!

From every mountainside, let freedom ring!

When we let freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual, “Free at last! Free at last! Thank God almighty, we are free at last!”

23. Of Studies   论读书 by Francis Bacon    弗朗西斯·培根  （王佐良 译）

 Studies serve for delight, for ornament, and for ability.　Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgment and disposition of business.

For expert and execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affairs, come best form those that are learned.　To spend too much time in studies is sloth; to use them too much for ornament, is affectation; to make judgement wholly by their rules, is the humour of a scholar.

They perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need proyning by study; and studies themselves do give forth directions too much at large, except they be bounded in by experience.

Crafty men contemn studies, simple men admire them, and wise men use them; for they teach not their own use; but that is a wisdom without them, and above them, won by observation.

Read not to contradict and confute; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider.

Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention.　Some books also may be read by deputy, and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books; else distilled books are, like common distilled waters, flashy things.

Reading maketh a full man; conference a ready man; and writing an exact man. And therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit; and if he read little, he had need have much cunning, to seem to know that he doth not.

Histories make men wise; poets witty; the mathematics subtle; natural philosophy deep; moral grave; logic and rhetoric able to contend.　Abeunt studia in morse.

Nay there is no stand or impediment in the wit, but may be wrought out by fit studies: like as diseases of the body may have appropriate exercises. Bowling is good for the stone and reins; shooting for the lungs and breast; gentle walking for the stomach; riding for the head; and the like.　So if a man\'s wit be wandering, let him study the mathematics; for in demonstrations, if his wit be called away never so little, he must begin again.　If his wit be not apt to distinguish or find differences, let him study the schoolmen; for they are cymini sectores.　If he be not apt to beat over matters, and to call up one thing to prove and illustrate another, let him study the lawyers' cases. So every defect of the mind may have a special receipt.

读书足以怡情，足以傅彩，足以长才。其怡情也，最见于独处幽居之时；其傅彩也，最见于高谈阔论之中；其长才也，最见于处世判事之际。

 练达之士虽能分别处理细事或一一判别枝节，然纵观统筹，全局策划，则舍好学深思者莫属。读书费时过多易惰，文采藻饰太盛则矫，全凭条文断事乃学究故态。

读书补天然之不足，经验又补读书之不足，盖天生才干犹如自然花草，读书然后知如何修剪移接，而书中所示，如不以经验范之，则又大而无当。

 有一技之长者鄙读书，无知者羡读书，唯明智之士用读书，然书并不以用处告人，用书之智不在书中，而在书外，全凭观察得之。

 读书时不可存心诘难读者，不可尽信书上所言，亦不可只为寻章摘句，而应推敲细思。

 书有可浅尝者，有可吞食者，少数则须咀嚼消化。换言之，有只需读其部分者，有只须大体涉猎者，少数则须全读，读时须全神贯注，孜孜不倦。书亦可请人代读，取其所作摘要，但只限题材较次或价值不高者，否则书经提炼犹如水经蒸馏，淡而无味。

 读书使人充实，讨论使人机智，笔记使人准确。因此不常做笔记者须记忆力特强，不常讨论者须天生聪颖，不常读书者须欺世有术，始能无知而显有知。

 读史使人明智，读诗使人灵秀，数学使人周密，科学使人深刻，伦理学使人庄重，逻辑修辞之学使人善辩；凡有所学，皆成性格。

 人之才智但有滞碍，无不可读适当之书使之顺畅，一如身体百病，皆可借相宜之运动除之。滚球利睾肾，射箭利胸肺，慢步利肠胃，骑术利头脑，诸如此类。如智力不集中，可令读数学，盖演题需全神贯注，稍有分散即须重演；如不能辩异，可令读经院哲学，盖是辈皆吹毛求疵之人；如不善求同，不善以一物阐证另一物，可令读律师之案卷。如此头脑中凡有缺陷，皆有特效可医。

24. The Road to Success

It is well that young men should begin at the beginning and occupy the most subordinate positions. Many of the leading businessmen of Pittsburgh had a serious responsibility thrust upon them at the very threshold of their career. They were introduced to the broom, and spent the first hours of their business lives sweeping out the office. I notice we have janitors and janitresses now in offices, and our young men unfortunately miss that salutary branch of business education. But if by chance the professional sweeper is absent any morning, the boy who has the genius of the future partner in him will not hesitate to try his hand at the broom. It does not hurt the newest comer to sweep out the office if necessary. I was one of those sweepers myself.
Assuming that you have all obtained employment and are fairly started, my advice to you is “aim high”. I would not give a fig for the young man who does not already see himself the partner or the head of an important firm. Do not rest content for a moment in your thoughts as head clerk, or foreman, or general manager in any concern, no matter how extensive. Say to yourself, “My place is at the top.” Be king in your dreams.
And here is the prime condition of success, the great secret: concentrate your energy, thought, and capital exclusively upon the business in which you are engaged. Having begun in one line, resolve to fight it out on that line, to lead in it, adopt every improvement, have the best machinery, and know the most about it.

The concerns which fail are those which have scattered their capital, which means that they have scattered their brains also. They have investments in this, or that, or the other, here there, and everywhere. “Don’t put all your eggs in one basket.” is all wrong. I tell you to “put all your eggs in one basket, and then watch that basket.” Look round you and take notice, men who do that not often fail. It is easy to watch and carry the one basket. It is trying to carry too many baskets that breaks most eggs in this country. He who carries three baskets must put one on his head, which is apt to tumble and trip him up. One fault of the American businessman is lack of concentration.

To summarize what I have said: aim for the highest; never enter a bar room; do not touch liquor, or if at all only at meals; never speculate; never indorse beyond your surplus cash fund; make the firm’s interest yours; break orders always to save owners; concentrate; put all your eggs in one basket, and watch that basket; expenditure always within revenue; lastly, be not impatient, for as Emerson says, “no one can cheat you out of ultimate success but yourselves.”

25 A forever friend

永远的朋友

A friend walk in when the rest of the world walks out.

Sometimes in life,

You find a special friend;

Someone who changes your life just by being part of it.

Someone who makes you laugh until you can't stop;

Someone who makes you believe that there really is good in the world.

Someone who convinces you that there really is an unlocked door just waiting for you to open it.

This is Forever Friendship.

when you're down,

and the world seems dark and empty,

Your forever friend lifts you up in spirits and makes that dark and empty world

suddenly seem bright and full.

Your forever friend gets you through the hard times, the sad times, and the confused times.

If you turn and walk away,

Your forever friend follows,

If you lose you way,

Your forever friend guides you and cheers you on.

Your forever friend holds your hand and tells you that everything is going to be okay.

And if you find such a friend,

You feel happy and complete,

Because you need not worry,

Your have a forever friend for life.

26 Keep Your Direction 坚持你的方向

What would you do if you failed? Many people may choose to give up. However, the surest way to success is to keep your direction and stick to your goal.

On your way to success, you must keep your direction. It is just like a lamp, guiding you in darkness and helping you overcome obstacles on your way. Otherwise, you will easily get lost or hesitate to go ahead.

Direction means objectives. You can get nowhere without an objective in life.

You can try to write your objective on paper and make some plans to achieve it. In this way, you will know how to arrange your time and to spend your time properly. And you should also have a belief that you are sure to succeed as long as you keep your direction all the time.

如果失败了你会怎么做？很多人可能会选择放弃。然而，要想成功，最可靠的方法就是坚持你的方向和目标。

在通往成功的路上，你必须坚持你的方向。它就像一盏灯，在黑暗中为你指路，帮助你度过难关。否则，你很容易就会迷失方向或犹豫不前。

方向意味着目标。人生如果没有目标，将一事无成。

你可以试着把你的目标写在纸上，并制定实现目标的计划。这样，你就会懂得如何合理安排时间，如何正确地支配时间。而且你还要有这样的信念：只要你一直坚持自己的方向，你就一定可以成功。

27. The Five Boons of Life

In the morning of life came a good fairy with her basket,and said:"Here are gifts. Take one, leave the others,And be wary,choose wisely!For only one of them is valuable." The gifts were five :Fame, Love ,Riches,Pleasure,Death.The youth,said,eagerly:"There is no need to consider";and he chose Pleasure.

He went out into the world and sought out the pleasures that youth delights in . But each in its turn was short-liyed and disappointing,vain and empty;and each,departing,mocked him .In the end he said:"These years i have wasted.If i could but choose again, I would choose wisely."

在生命之初，一位仙女带着篮子走来，对一位年轻人说道：＂这里有几份礼物，你可以从中选一份，留下其它的．你要小心，做一个明智的选择；啊，你要明智地进行选择！因为这里面只有一份礼物是珍贵的．＂

一共有五份礼物：名声，爱情，财富，快乐，还有死亡．年轻人迫不及待地说：＂没有必要多想．＂他选了快乐．

此后他就开始步入世界，追逐年轻人所喜爱的快乐．然而每一种快乐都是如此短暂，令人感到空虚和失望．每当一种快乐弃他而去时，还要把他嘲弄一番．最后，年轻人感叹道＂这些年我都浪费了．如果我可以再选一次，我一定会做一个明智的选择．＂

(２)

The fairy appeared,and said:"Four of the gifts remain.choose once more:and oh,remember--time is flying,and only one of them is precious."

The man considered long,then chose Love;and did not mark the tears that rose in the fairy's eyes.

After many,many years the man sat by a coffin,in an empty home.And he communed with himself,saying:"One by one they have gone away and leftme;and now she lies here,the dearest and the last.Desolation after desolation has swept over me;but each hour of happiness the treacherous trader,Love,sold me i have paid a thousand hours ofo grief!Out of my heart of hearts i curse him!"

这时仙女又出现了，她说：＂这里还有四份礼物．再选一次吧．噢，记住时间飞逝，而其中只有一件是珍贵的．＂

他思考了很久，最终选择了爱情；他没有注意到仙女眼里泛起的泪光．许多许多年之后，这个人坐在一口棺材旁边，屋子里空荡荡的．他自言自语道：＂他们一个一个地走了，只剩下我．现在，她就躺在这儿，我最亲爱的人儿，我最后的亲人．孤独一次又一次把我包围．都是因为爱情这个阴狡诈的商人，他出售给我的每个甜蜜的小时，我现在都要用数千个小时的悲伤来偿还！我从心底里诅咒他！＂

(3)

"Choose again."It was the fairy speaking."The years have you wisdow-surely it must be so.There gifts remain.Only one of them has anyworth-remember it ,and choose warily."

The man reflected long,then chose Fame;and the fairy,sighing,went her way.

Years went by and she came again,and stood behind the man where he sat solitary in the fading day,thinking.And she knew his thought:"My name filled the world,and its praiss were on every tongue,and it seemed well with me for a littlewhile.How little a while it was!Then came envy;then detraction;then hate;then persecution.Then derision,which is the begining of the end.And last of all came pity,which is the funeral of fame.Oh ,the bitterness and misery of renown!"

＂你在选一次吧．＂仙女又一次说话了．

＂这些年已经教予你智慧－－也理当如此．这里还有三份礼物，其中只有一份是有价值的－－切记，你好好挑吧．＂

他想了很久，然而选择了名声．仙女叹了口气，径自离开了．岁月流转，仙女又回来了，站到他的身旁．已迈入迟暮之年的他孑然一身，心情重重．他在想些什么，她都了然于心．

＂我的名字传遍世界，每个人都争相赞颂，有一阵子好像让我心满足．可那是多么短暂的一阵子啊！随之而来的是妒忌；然后是诋毁；然后是憎恶；然后是迫害．之后是嘲讽，从些一切开始步入完结．最后便是怜悯，这也是我的名声的葬礼．啊，名声原来是这般苦涩和痛苦！＂

(４)

＂Choose yet again."It was the fairy's voice. "Two gifts remain.And do not despair .In the begining there was but one that was precious,and it is still here.

"Wealth-which is power!How blind i was!"said the man."Now,at last,life will be worth the living.I will spend.squander.These mockers and despisers will crawl in the dirt before me,and i will feed my hungry heart with their envy,I will have all luxuries,all joys,all enchant-times of the spirit I will buy,buy,buy!I have lost much time,and chosen badly heretofore,but let that pass;I was ignorant then,and could but take for best what seemed so."

Three short years went by,and a day came when the man sat shivering in a mean garret;and he was gaunt and wan and hollow-eyed,and clothed in rags;and he was gnawing a dry crust and mumbling:"Curse all the world's gifts for mockeries and gilded lies!And miscalled,every one,They are not gifts,but merely lendings.Pleasure.Love,Fame.Riches:they are but temporary disguises for lasting realities-Pain,Grief,Shame,Poverty.The fairy said true;in all her store there was but one gift which was precious,only one that was not valueless,How poor and cheap and mean i know those others now to be,Bring it!I am weary.I would rest."

＂不过你还可以重新现挑一次．＂仙女的声音再度响起．

＂还剩下两份礼物．不要灰心丧气，从一开始就只有一份是宝贵的，而现在它还在那里啊．＂

＂财富－－财富就是力量！我过去多盲目啊！＂他说．＂现在，终于，我的生命将要变得有意义．我要纵情欢度此生，我要挥霍我的人生．那些对我冷嘲热讽，轻蔑诋毁我的人将要在我面前的泥土里挣扎，而我空乏的心也将因为他们的妒忌而得到满足．我将要享尽荣华富贵，所有欢乐和所有销魂的时光．我要买，买！以前我做错了选择，失去了许多时间，就让它过去吧；当时我很无知，我只能选我觉得最好的东西．

短短的三年又过去了．到了这么一天，这个人蜷缩在一个简陋的小阁楼里，古瘦如柴，苍白无力，双眼深陷，身上裹着碎布衣衫，浑身颤抖不停．他一边啃着一块干面包皮，一边咕哝着：＂该死的礼物，都是为了让我受人嘲笑和欺诈！每一样都叫错了！它们都不是礼物，根本只是租借品！快乐，爱情，名声还有财富－都只不过是长久现实的暂时伪装－它们其实是永远的痛苦，悲哀，耻辱和贫穷！那个仙女说的没错啊，她所有的东西里只有一样是珍贵的，只有那么一样不是毫无价值的．我现在才明白，其它礼物是多么低贱与卑劣！把它带来吧－那真正宝贵的礼物！我累了，我想休息了．

(５)

The fairy came,bringing again four of the gifts,but Death was wanting.She said:"I gave it to a mother's pet, a little child.It was ignorant,but trusted me,asking me to choose for it.You did not ask me to choose."

"Oh,miserable me!What is left for me ?"

"What not even you have deserved:the wantoninsult of Old Age."

仙女出现了，带着以前的那四件礼物，但惟独没有最后那一件－死亡．她说道：＂我把它给了一位母亲的宠儿子：一个小孩子．他什么也不懂，但他相信我，让我来帮他挑选．而你并没有这么做．＂　　　　　　　　　　　　　　　

＂啊，我多可悲啊！那还剩下什么给我呢？＂　　　　　　　　　　　　　

＂一件你也不配得到的东西：接受年老体衰的折磨．

28.Care your dream 呵护你的梦想

My dream ended when I was born. Although I never knew it then, I just held on to something that would never come to pass. Dreams really do exist. But in the morning when you wake up, they are remembered just as a dream. That is what happened to me.

I always have the dream to dance like a beautiful ballerina twirling around and around and hearing people applaud for me. When I was young, I would twirling around and around in the fields of wildflowers that grew in my backyard. For hours I would dance as if people were watching me. I would dance so fast that I would forget where I was, until I would hear sounds that reminded me of where I really was. I thought that if I twirled faster everything would disappear and I would wake up in a new place. Reality woke me up when I heard a voice saying, "I don't know why you bother trying to dance. Ballerinas are pretty, slender little girls. Besides, you don't have the talent to even be a ballerina." I remember how those words paralyzed every feeling in my body. I feel to the ground and wept for hours.

We lived in the country by a nearby lake and I would sometimes go there to hide. My parents were never home anyway and I did not like to be at home where I could hear the walls talking of pain. When they were home, my mother just yelled and criticized because nothing was ever perfect in her life. She dreamed of a different life but ended up living in a country far away from the city where she believed her dreams would have come true.

I enjoyed hanging out by the water. I would sit there for hours and stare at my reflection. There I was, looked nothing like a pretty ballerina dancer. Reflections don't lie. Once the waves would come, my reflection was gone. Washed away just like my dream to dance. I sat there staring at the water, hoping that my reflection would reappear and be different.

As I grew older, I began to realize that the reason my dream was even born in the first place, was because it was something that was inside of me. The dream I had was never nurtured and cared for, so it slowly died. It's not that I wanted it to die, but I allowed it to die the day I started listening to the words, "You can't do it." When I finally woke up from many years of dreaming, I realized that you can't settle for dancing in the wildflowers, you have to move on to the platform. I still go to the lake sometimes and sit there. Looking at my reflection is different now too. When I was young, I looked at how others saw me, now that I am older and wiser; I look at how God sees me.（Vanessa Sanchez）

29.You! 生命掌握在你的手里--超越卓越的你

Consider… YOU. In all time before now and in all time to come, there has never been and will never be anyone just like you. You are unique in the entire history and future of the universe. Wow! Stop and think about that. You're better than one in a million, or a billion, or a 1)gazillion…

You are the only one like you in a sea of infinity!!!

You're amazing! You're awesome! And by the way, TAG, you're it. As amazing and awesome as you already are, you can be even more so. Beautiful young people are the whimsey of nature, but beautiful old people are true works of art. But you don't become "beautiful" just by virtue of the aging process.

Real beauty comes from learning, growing, and loving in the ways of life. That is the Art of Life. You can learn slowly, and sometimes painfully, by just waiting for life to happen to you. Or you can choose to accelerate your growth and intentionally devour life and all it offers. You are the artist that paints your future with the brush of today.

Paint a Masterpiece.

God gives every bird its food, but he doesn't throw it into its nest. Wherever you want to go, whatever you want to do, it's truly up to you.

生命掌握在你的手里--超越卓越的你

试想一下……你！一个空前绝后的你，不论是以往还是将来都不会有一个跟你一模一样的人。你在历史上和宇宙中都是独一无二的。哇！想想吧，你是万里挑一、亿里挑一、兆里挑一的。

在无穷无尽的宇宙中，你是举世无双的！！！

你是了不起的！你是卓越的！没错，就是你。你已经是了不起的，是卓越的，你还可以更卓越更了不起。美丽的年轻人是大自然的奇想，而美丽的老人却是艺术的杰作。但你不会因为年龄的渐长就自然而然地变得“美丽”。

真正的美丽源于生命里的学习、成长和热爱。这就是生命的艺术。你可以只听天由命, 慢慢地学，有时候或许会很痛苦。又或许你可以选择加速自己的成长，故意地挥霍生活及其提供的一切。你就是手握今日之刷描绘自己未来的艺术家。画出一幅杰作吧！

上帝给了鸟儿食物，但他没有将食物扔到它们的巢里。不管你想要去哪里，不管你想要做什么，真正做决定的还是你自己。

30.A Little Piece of Me 生命的过客

When he told me he was leaving I felt like a vase which has just smashed. There were pieces of me all over the tidy, tan tiles. He kept talking, telling me why he was leaving, explaining it was for the best, I could do better, it was his fault and not mine. I had heard it before many times and yet somehow was still not immune; perhaps one did not become immune to such felony.

He left and I tried to get on with my life. I filled the kettle and put it on to boil, I took out my old red mug and filled it with coffee watching as each coffee granule slipped in to the bone china. That was what my life had been like, endless omissions of coffee granules, somehow never managing to make that cup of coffee.

Somehow when the kettle piped its finishing warning I pretended not to hear it. That's what Mike's leaving had been like, sudden and with an awful finality. I would rather just wallow in uncertainty than have things finished. I laughed at myself. Imagine getting all philosophical and sentimental about a mug of coffee. I must be getting old.

And yet it was a young woman who stared back at me from the mirror. A young woman full of promise and hope, a young woman with bright eyes and full lips just waiting to take on the world. I never loved Mike anyway. Besides there are more important things. More important than love, I insist to myself firmly. The lid goes back on the coffee just like closure on the whole Mike experience.

He doesn't haunt my dreams as I feared that night. Instead I am flying far across fields and woods, looking down on those below me. Suddenly I fall to the ground and it is only when I wake up that I realize I was shot by a hunter, brought down by the burden of not the bullet but the soul of the man who shot it. I realize later, with some degree of understanding, that Mike was the hunter holding me down and I am the bird that longs to fly. The next night my dream is similar to the previous nights, but without the hunter. I fly free until I meet another bird who flies with me in perfect harmony. I realize with some relief that there is a bird out there for me, there is another person, not necessarily a lover perhaps just a friend, but there is someone out there who is my soul mate. I think about being a broken vase again and realize that I have glued myself back together, what Mike has is merely a little part of my time in earth, a little understanding of my physical being. He has only, a little piece of me.

当他告诉我他要离开的时候，我感觉自己就像花瓶裂成了碎片，跌落在茶色瓷砖地板上。他一直在说话，解释着为什么要离开，说什么这是最好的，我可以做得更好，都是他的错，与我无关。虽然这些话我已经听上好几千遍了，可每次听完都让我很受伤，或许在这样巨大的打击面前没有人能做到无动于衷。

他走了，我尝试着继续过自己的生活。我烧开水，拿出红色杯子，看着咖啡粉末一点点地落入骨灰瓷的杯子里。这正是我自己的鲜活写照，不断地往下掉咖啡粉末，却从来没有真正地泡成一杯咖啡。

水开了，水壶发出警报声，我假装没有听见。迈克的离去也是一样，突如其来，并且无可挽回。要知道，我宁愿忍受分与不分的煎熬，也不愿意以这样的方式被宣判“死刑”。想着想着我就哑然失笑，自己竟然为一杯咖啡有如此多的人生感怀，我自己一定是老了。

可是镜子里回瞪着我的那个女孩还是那么年轻啊！明目皓齿，充满了前途与希望，光明的未来在向她招手。没关系的，反正我也从来没有爱过迈克。何况，生命中还有比爱更重要的东西在等待着我，我对自己坚持说。我将咖啡罐的盖子盖好，也将所有关于迈克的记忆尘封起来。

那天晚上，出乎意料的是，他并没有入到我的梦中。在梦里，我飞过田野和森林，俯瞰着大地。突然间，我掉了下来……醒来后才发现原来自己被猎人打中了，但是令我坠落的不是他的子弹，而是他的灵魂。我后来才渐渐明白，原来迈克就是那个使我坠落的猎人，而我是那只渴望飞翔的小鸟。到了第二天晚上，我仍然做了类似的梦，但是猎人不见了，我一直在自由地飞翔，直到遇上另外一只小鸟和我比翼双飞。我开始意识到，总有那么一只鸟，那么一个人在前面等我，这个人可能是我的爱人，可能只是朋友，但一定是知我懂我的人，这令我感觉如释重负。我想起曾经觉得自己像花瓶一样裂开了，才意识到原来自己已经把自己修理好了。迈克只是我生命过程中的小小过客，他仅仅了解我的表面，他仅仅是我生命中的小小一部分。

31.Those Childhood Days

Those Childhood Days

When you came into the world, she held you in her arms.

You thanked her by weeping your eyes out.

When you were 1 year old, she fed you and bathed you.

You thanked her by crying all night long.

When you were 2 years old, she taught you to walk.

You thanked her by running away when she called.

When you were 3 years old, she made all your meals with love.

You thanked her by tossing your plate on the floor.

When you were 4 years old, she gave you some crayons.

You thanked her by coloring the dining room table.

When you were 5 years old, she dressed you for the holidays.

You thanked her by plopping into the nearest pile of mud.

When you were 6 years old, she walked you to school.

You thanked her by screaming, "I'm not going!"

When you were 7 years old, she bought you a baseball.

You thanked her by throwing it through the next-door-neighbor's window.

When you were 8 years old, she handed you an ice cream.

You thanked her by dripping it all over your lap.

When you were 9 years old, she paid for piano lessons.

You thanked her by never even bothering to practice.

When you were 10 years old, she drove you all day, from soccer to gymnastics to one birthday party after another.

You thanked her by jumping out of the car and never looking back.

When you were 11 years old, she took you and your friends to the movies.

You thanked her by asking to sit in a different row.

When you were 12 years old, she warned you not to watch certain TV shows.

You thanked her by waiting until she left the house.

Those Teenage Years

When you were 13, she suggested a haircut that was becoming.

You thanked her by telling her she had no taste.

When you were 14, she paid for a month away at summer camp.

You thanked her by forgetting to write a single letter.

When you were 15, she came home from work, looking for a hug.

You thanked her by having your bedroom door locked.

When you were 16, she taught you how to drive her car.

You thanked her by taking it every chance you could.

When you were 17, she was expecting an important call.

You thanked her by being on the phone all night.

When you were 18, she cried at your high school graduation.

You thanked her by staying out partying until dawn.

Growing Old and Gray

When you were 19, she paid your college tuition, drove you to campus, carried your bags.

You thanked her by saying good-bye outside the dorm so you wouldn't be embarrassed in front of your friends.

When you were 20, she asked whether you were seeing anyone.

You thanked her by saying, "It's none of your business."

When you were 21, she suggested certain careers for your future.

You thanked her by saying, "I don't want to be like you."

When you were 22, she hugged you at your college graduation.

You thanked her by asking whether she could pay for a trip to Europe.

When you were 23, she gave you furniture for your first apartment.

You thanked her by telling your friends it was ugly.

When you were 24, she met your fiance10 and asked about your plans for the future.

You thanked her by glaring and growling, "Muuhh-ther, please!"

When you were 25, she helped to pay for your wedding, and she cried and told you how deeply she loved you.

You thanked her by moving halfway across the country.

When you were 30, she called with some advice on the baby.

You thanked her by telling her, "Things are different now."

When you were 40, she called to remind you of a relative's birthday.

You thanked her by saying you were "really busy right now."

When you were 50, she fell ill and needed you to take care of her.

You thanked her by reading about the burden parents become to their children.

And then one day she quietly died.

And everything you never did came crashing down like thunder.

"Rock me baby, rock me all night long."

"The hand who rocks the cradle...may rock the world".

Let us take a moment of the time just to pay tribute and show appreciation to the person called mom though some may not say it openly to their mother. There's no substitute for her. Cherish every single moment. Though at times she may not be the best of friends, may not agree to our thoughts, she is still your mother!!!She will be there for you...to listen to your woes, your braggings, your frustations, etc. Ask yourself...have you put aside enough time for her, to listen to her "blues" of working in the kitchen, her tiredness? Be tactful, loving and still show her due respect though you may have a different view from hers. Once gone, only fond memories of the past and also regrets will be left.

Don't take for granted the things closest to your heart. Love her more than you love yourself. Life is meaningless without her ...

童年时光

你来到人世，她抱你在怀。

你报答她，哭得天昏地暗。

你1岁时，她为你哺乳，为你洗澡。你报答她，哭了个通宵。

你2岁时，她教你走路。你报答她，她一叫你就跑。

你3岁时，她满怀爱心为你备三餐。你报答她，把盘子一抛摔在地。

你4岁时，她给你几支彩笔。你报答她，把餐桌涂成大花脸。

你5岁时，节日里她盛妆打扮你。你报答她，扑通一声摔进旁边一堆泥巴里。

你6岁时，她步行送你去上学。你报答她，扯着嗓子叫：“我就是不去！”

你7岁时，她给你买来个棒球。你报答她，把邻居的玻璃砸得稀里哗啦。

你8岁时，她递给你一支冰淇淋。你报答她，膝盖上滴的全是它。

你9岁时，她掏钱让你学钢琴。你报答她，从来不费心去练它。

你10岁时，她整天开车为你忙，从足球场到健身房，到一个又一个的生日会场。

你报答她，跳下车，头也不回背朝她。

你11岁，她带你和朋友去影院。你报答她，请她坐到另一排。

你12岁，她警告你有些电视不要看。你报答她，等她离开偏要看。

少年岁月

你13岁，她建议你把发型剪得体。你报答她，对她连说没品味。

14岁时，她掏钱送你进夏令营。你报答她，整月没有一封信。

15岁时，她下班回到家，期望有人拥抱她。你报答她，把房门反锁不理她。

你16岁时，她手把手教你开她的车。你报答她，逮着机会就玩车。

你17岁，她在等一个重要电话。你报答她，电话粥煲了一通宵。

18岁你高中毕业时，她喜极而泣把泪洒。你报答她，在外面聚会通宵达旦不回家。

成人、渐老

你19岁，大学学费她买单，扛着包开车送你到学校。

你报答她，在宿舍门外说再见，为的是不在朋友面前现大眼。

你20岁，她问你是否在约会。你报答她，对她说，“这事不管不行吗！”

你21岁，她为你将来事业提建议。你报答她，对她说，“我才不愿学你样！”

你22岁，大学毕业典礼上，她伸手把你紧拥抱。你报答她，问她能否掏钱让你到欧洲逛一趟。

你23岁，她为你第一套公寓置家具。你报答她，告诉朋友家具的模样丑。

你24岁，她遇到你的未婚夫，问你们将来何打算。你报答她，对她怒目加咆哮，“妈……，得了吧，求你啦！”

你25岁，她花钱帮你筹办婚礼，哭诉深深爱着你。你报答她，安家离她千万里。

你30岁，她打来电话为宝宝抚养提忠告。你报答她，告诉她，“如今情况不同啦！”

你40岁，她打电话把醒提，亲戚的生日匆忘记。你报答她，说你“实在忙得不用提。”

你50岁，她病倒需要你照顾。你报答她，念叨父母成负担。

后来有一天，她悄悄地去了。

突然间，你该做未做的事，仿佛霹雳，在你耳边炸响。

　“摇啊摇，摇我这个小宝宝，一夜到天亮。”

“摇摇篮的手啊……可以摇世界。”

让我们花一小会儿时间，对那个叫“妈”的人表示敬意，表达感谢，虽然有些人当着面说不出口。妈妈是不可替代的。珍惜与她在一起的每一时刻吧。虽然有时候，她可能不是我们最好的朋友，可能不同意我们的想法，但妈妈就是妈妈！！！她始终陪伴你身边，听你的伤心事，听你吹大牛，听你把沮丧倾诉……。扪心自问，你是否曾经抽出过足够的时间陪伴她，听她讲围着灶台转的“伤心事”，讲她也会疲劳？？？就算你与她意见不一，也要委婉，充满爱心，对她表示出应有的尊敬。一旦她去了，剩下的就只有对过去岁月的美好回忆，还有就是终生的遗憾。

不要以为，与你心最近，你就理所应得。

爱她，要甚于爱你自己。

生命中没有了她，将了无意义……

32.Let Your Mind Wonder
J(d_l_S9y(u_^8v0Until recently daydreaming was generally considered either a waste of time or a symptom of neurotic 'F G_b6e_E0tendencies, and habitual daydreaming was regarded as evidence of maladjustment or an escape from光影时代g_S_x_i5M$D_x life’s realities and responsibilities. It was believed that habitual daydreaming would eventually光影时代_R;r!N8]_?_]5`)S+t distance people from society and reduce their effectiveness in coping with real problems. At its !U___K!R;w!e6R+W3X5R0best, daydreaming was considered a compensatory substitute for the real things in life.光影时代_T&u_}ph_C:r+l As with anything carried to excess, daydreaming can be harmful. There are always those who would *p e ~_} Z4m%c0substitute fantasy lives for the rewards of real activity. But such extremes are relatively rare,光影时代_G_E8j%W_}_Z#Y and there is a growing body of evidence to support the fact that most people suffer from a lack of _Z_I$T [(C_f_Iq r0D_R_Z_[0daydreaming rather than an excess of it. We are now beginning to learn how valuable it really is $u8N_~:~/y0and that when individuals are completely prevented from daydreaming, their emotional balance can be光影时代(L___J3L%e!M*I2Z_Z$h disturbed. Not only are they less able to deal with the pressures of day-to-day existence, but also光影时代_m'g'Y_uJ$p9X_t(k-z their self-control and self-direction become endangered.光影时代#g%H_t)p_I_h$E_~5~ Recent research indicates that daydreaming is part of daily life and that a certain amount each day s_J7^#M c_m.Z_W_u0is essential for maintaining equilibrium. Daydreaming, science has discovered, is an effective
w7b)R Z_I'M2b_Z&Y0relaxation technique. But its beneficial effects go beyond this. Experiments show that daydreaming光影时代_ch_g9I_d_c_I significantly contributes to intellectual growth, powers of concentration, and the ability to /y#^;c D2U-D6e5}_x R1c0interact and communicate with others.光影时代_t8x P_b
a4w3O_m_~_B
_C_c_l_[,t#f_P6X_{W'S;P3[ | t \0直到最近白日做梦通常被认为不是浪费时间就是要患精神病的征兆。习惯性白日做梦被看做精神失调的证据或是对6d R?7i_y'K6z9g
r0现实生活和责任的逃避。人们相信，习惯性白日做梦会使人远离社会，降低其处理现实问的效率。最好的情况来_J_M$|6g;Xb_A+B0讲，白日做梦被认为是代替生活现实的补偿品。+k_h_|_I_A q_ev0任何事情做得过分都可能有害，白日做梦也是一样。总有那么一些人，他们用想入非非的生活来代替实际活动得到_{"L_[_R_T_[_u(` e0的好处。但是这一类极端的情况极为罕见，愈来愈多的资料都能证明这样一种看法：大多数人的白日梦做的太少_Y_e_A*P_I1t0了，而不是太多了。现在我们才开始了解到它确实是多么有价值。当一个人被禁止做白日梦时，他们的感情平衡就_t_t'r_b&Q)d8X_w6C0g5u_A0可以被搅乱。不仅使他们更难以对付日常的生活压力，而且他们的自我控制和自我定向变得岌岌可危。最近的研究(|8@.g_N_Y0表明，白日做梦是日常生活的一部分，每天做一定数量的白日梦多保持平衡是必不可少的。科学已经发现白日梦是光影时代-A_G_o(H_I4D_W7c x一种有效的消遣技巧。但它的有利影响不只这一点，实验表明，白日梦特别有助于智力的发展，有助于全神贯注的光影时代7`_K_X P2m_g能力和与人交往、交流的能力。光影时代7AC_H_Q_]_m_G'v

33. Pens光影时代 T_`_f_G_J_v_q!K
Small as it is, the pen has changed the course of history, shaped the destiny of nations, ;D n_g'N:t_s5O0facilitated the commerce of peoples, imprisoned the elusive thoughts of man, recorded events, _t_A6i5p_J&R0carried news, and done more work for mankind than all other tools or weapons.光影时代"|*l)H`!W9E_{5f_f
     Progress without it would have been almost impossible. The invention of the wheel and screw, the \_Q9U_B.I0introduction of steam-power, the use of electricity, all these have changed the lives of millions;光影时代%Y_A5H_[+t A
but the pen has done more. It has removed mountains. It has prepared the way for all advancement. _Z!R3h_n*b!h3o.E4\0Whatever plans have been drawn up, whatever laws formulated, have come from the pen.

5W_k_e G:L0K0光影时代_{_{_W;y_E8m_d_{_E笔

_o"W)K5s)S k8]0笔虽很小，却已经改变了历史的进程，决定了民族的兴衰，推进了民间的贸易, 钳制了难以捉摸的不良思想，记录光影时代_c g_b_I,Q_M `
事件，传播消息，为人类做了比任何其他工具或武器更多的工作。
_s_\8m_p8`5V_U"N_j0没有它，进步几乎是不可能的。车轮和螺丝的发明，蒸汽机的问世，电力的使用，所有这些都曾改变了亿万人的生
$o:V.k"a.Q+R&O0活；然而，笔却做得更多。他创造了奇迹。他为所有的前进铺平了道路。任何计划的拟订，任何法律的制定，无一
'n_b O(_'q(S8d_E_v9r!Q0不出自于笔。光影时代!_4i]8T_n3j9D2K_L

34.Build Me a Son光影时代-O4v_V(f%_!u
Douglas MacArthur光影时代\_|_q6x0z9a%L-A'D
Build me a son, O Lord, who will be strong enough to know when he is weak; and brave enough to face光影时代;j_QF9f-{;F.h_X0W_s7O himself when he is afraid; one who will be proud and unbending in honest defeat, and humble and
(h/~_q!N/}:e N0gentle in victory. _F_N0o4Aj!X1o0Build me a son whose wishes will not take the place of deeds; a son who will know Thee -- and that光影时代 ]_R6P_A_h to know himself is the foundation stone of knowledge.光影时代C)i ]_Y1A_M1r9D Lead him, I pray, not in the path of ease and comfort, but under the stress and spur of ?_?_p_\_z)I0difficulties and challenge. Here let him learn to stand up in the storm; here let him learn光影时代_R(q"@$f/wcompassion for those who fail. _F3| b5b_r_{_D"h
`0Build me a son whose heart will be clear, whose goal will be high, a son who will master himself ,v)o9n_|_z1Y/s$@0before he seeks to master other men, one who will reach into the future, yet never forget the past.
6G5V_I$@1E ?;t$R%O0And after all these things are his, add, I pray, enough of a sense of humor, so that he may always 4y_f_x_R*D6j0be serious, yet never take himself too seriously. Give him humility, so that he may always remember光影时代"o9w6E_C_O_B2o P the simplicity of true greatness, the open mind of true wisdom and the meekness of true strength.光影时代4Z_{ N3N;S8N_j4?_k Then I, his father, will dare to whisper, "I have not lived in vain!"
_v_~$['` B+O0光影时代1t_S3L_M_E_e
请给我造就这样一个儿子
_l_h_E7S_p_L_J0t_d0啊，上帝，请给我造就这样一个儿子，他将坚强得足以认识自己的弱点，勇敢得足以面对恐惧，在遇到正常的挫折
_^ [_t6Y_P$B0时能够昂首而不卑躬屈膝，在胜利时能够谦逊而不趾高气扬。
_J%}_l*}5k q0请给我造就这样一个儿子，他将不以思想替代行动，一个懂得上帝的儿子，一个懂得知识的基石便是认识自我的儿_z_B H,\9P_y.Z0L0子。
#n
K_s,FA0我祈求，请不要把他引上平静安逸的道路，而要把他置于困难和挑战的考验和激励之下，让他学会在暴风雨中挺3i9o)B%k(K v
I/\0立，学会对那些失败者富于怜悯
z3Df_B_k8R d0请给我造就这样一个儿子，他将心地洁净，目标高尚；他将在征服别人之前先征服自己；他将拥有未来，但永远不光影时代_C;YL3f_{会忘记过去。
!W_U$^(S J0我祈求，请赐他以足够的幽默感，这样他可以永远庄重，但不至于盛气凌人；赋他以谦卑的品质，这样他可以永远_G&S_n_@:P t,Z!v0铭记：真正的伟人也要率直真诚，真正的贤人也要虚怀若谷，真正的强者也要温文尔雅。光影时代!h.m_s_v_H,L
那么，作为他父亲的我就将敢于对人私语：“我这一生没有白白度过。”光影时代4J_T'G+n+| {_]&I_J_S_`_N

35.On Resignation光影时代3d_F_s1^#f1h F
Bertrand Russell
T+I Ar_S0光影时代D_C$M_L_d.t_O_F,x
    Resignation is of two sorts, one rooted in despair, the other in unconquerable hope. The man who !Ad!}%x"y_n_A_f0has suffered such fundamental defeat that he has given up hope of serious achievement may learn the光影时代)qg3N_L_Z$\_n_N_A x_S
resignation of despair, and if he does, he will abandon all serious activity. He may camouflage his _a
A7W_@_]0despair by religious phrases, or by the doctrine that contemplation is the true end of man, but光影时代'R_cq_s \$|j.D ~#Q whatever disguise he may adopt to conceal his inward defeat, he will remain essentially useless and光影时代t!z)g d__ {$}_H1?_Z fundamentally unhappy. The man whose resignation is based on unconquerable hope acts in quite a光影时代_Wp_|#Q$v&H0\_`,J different way. Hope which is to be unconquerable must be large and impersonal. Whatever my personal光影时代 i/|!Z_C_x1w#H.H7A
activities, I may be defeated by death, or by certain kinds of diseases; I may be overcome by my光影时代_V(u!L%Q_S enemies; I may find that I have embarked upon an unwise course which cannot lead to success. In a光影时代C.]$W_]_j_X thousand ways the failure of purely personal hopes may be unavoidable, but if personal aims have光影时代.@_qs_x
C_[_E/h-u8b Y been part of larger hopes for humanity, there is not the same utter defeat when failure comes.
!H2Y_J\8r_v_w0光影时代_D_^_Q:\#q"N_C_[
论放弃光影时代9R_t_q_y_S)g"o9Z*A
伯特兰*罗素
_p3r_U9Q!y.a_o0     放弃有两种，一种源于绝望，一种源于不可征服的希望。前者是不好的，后者是好的。一个人遭到重创，以致光影时代5z&A w&s3o_^_C
对重大的成就不抱希望时，也许会走向绝望的放弃，果真如此，他将中止一切重要的活动；他也许会用宗教上的词光影时代4V.O O
\!O_W.K_y;|
句，或者用沉思默想才是人类的真正的目标的说教来掩饰他的绝望。但是无论他使用何种托辞来遮掩他内心的失光影时代v&V7w_U_a'j$O'`
败，他本质上将是一个无用的和不快乐的人。把放弃建立在不可征服的希望之上的人，行动则截然不同。不可征服光影时代#w)s8e:N"L2Y'W
的希望必定是很大的而且是非个人性质的。无论我个人的活动如何，我都可能被死亡或某种疾病击败；我可能被敌
"C+a_D-k;e_B#k;A'y_Y0人打倒；我可能发现自己走上了一条不能成功的蠢路。在成千上万的形式中，纯属个人希望的破灭也许不可避免，
1j_IF3GS6p_s_g%__\3C0但若个人的目标已成为人类的大希望中的一部分，那么当失败到来时，就不至于被彻底击倒了。

36.The Word “Black”光影时代 G
X_l/g_o -----Langston Hughes光影时代_M4`;g_b_n4R'W
“I am black. When I look in the mirror, I see myself, but I am not ashamed. God made me. He did
$g1Y_?&X4V:y_G;U n2b0not make us no badder than the rest of the folks. The earth is black and all kinds of good things光影时代_u_J z*q_z*@ comes out of the earth. Trees and flowers and fruit and sweet potatoes and corn and all that keeps光影时代_j"Q_[-] ]_h6}!H men alive comes right up out of the earth----good old black earth. Coal is black and it warms your光影时代_n&M)y!Z_A b_@ A house and cooks your food. The night is black, which has a moon, and a million stars, and is 3}8g$i6x_C0q#~0beautiful. Sleep is black which gives you rest, so you wake up feeling good. I am black. I feel |;c_Q
?;}_P z'H$K0very good this evening.”光影时代_l_\#{9J_Y0S_n_S)F What is wrong with black?”
_t_t!W_D t6_&f_Z0光影时代 r_s%T_F6j_k1W__-C'|_G)O_\(B/Z0

37.What I have lived for光影时代:S_X_Q$v_Z/-----Bertrand Russell
+B_P_F6}+\_w0^_o v_T0     光影时代,m_H_@_s_D V
o;n uThree passions, simple but overwhelmingly strong, have governed my life: the longing for love, the 光影时代*v_},l)T N8T_I_[search for knowledge, and unbearable pity for the suffering of mankind, These passions, like great_N#x5P_B9@/E0winds, have blown me hither and thither, in a wayward course, over a deep ocean of anguish,光影时代_[$Y9a1m_cN
m reaching to the very verge of despair.!Z_E_U_o6j___j_C,J0I have sought love, first, because it brings ecstasy--ecstasy so great that I would often have光影时代_w_y_S_j4__o3B
I sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it光影时代/I,N9v5c.H:v_z relieves loneliness―that terrible loneliness in which one shivering consciousness looks over the _rd7b_C ?$|6S_t0rim of the world into the cold unfathomable lifeless abyss. I have sought it, finally, because in /I'e_i7{_f*[8Q&L_w0the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that光影时代;?_n_[_\_x saints and poets have imagined. This is what I sought, and though it might seem too good for human光影时代_Z_i+| d!`_v_}_V ?_P/I life, this is what ?Cat last ?C I have found.9S2f_v"G_e3w9}_E0With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have光影时代 D__e_l2k_q wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which %K[5@|-x_x*H-[_D0number holds sway above the flux. A little of this, but not much, I have achieved.光影时代_[ m5J_f)^(b;V Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity光影时代_A O!Q8__}2|:T brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, _w;m_z
}L.~0y_q0victims tortured by oppressors, helpless old people a hated burden to their sons, and the whole -\_c1e/h&J-P_u0I_n#n0world of loneliness, poverty and pain make a mockery of what human life should be. I long to光影时代5wy_r6L d_X alleviate the evil, but I cannot, and I too suffer.光影时代C$f_k_J_C_O_U
This has been my life. I have found it worth living, and would gladly live it again if the chance光影时代
d8R_e V_\_C were offered me.光影时代 u(Y p;T R_t__5C

r!B_q/K_e$f1M3q 8K*k
{_n y2e0我的人生哲学
2{_h/W O&K_U0三种激情，单纯而极其强烈，支配着我的人生，那就是对于爱情的渴望，对于知识的追求，以及对于人类苦难痛彻光影时代_L_~_Z R_~
h肺腑的怜悯。这些激情，犹如狂风，把我吹到这儿吹到那儿，直至那绝望的边缘。光影时代+z.W3N3m;e_eN ?7u%]
我追求爱情，首先，因为它带给我极大的欢乐，这使我乐意牺牲我余下的生命以换得几小时这样的快乐。我追求爱_R_L-KRk0情，又因为他能减轻孤独---那可怕的孤独啊，一个颤抖的灵魂在这孤独中望着世界边缘之外冰冷而无生命的无底光影时代-m_Q0}
D(n深渊。我追求爱情，还因为在爱的广阔世界里，我在一种神秘的缩影中隐约看到了圣者和诗人曾经想象过的天堂。c_S0Y3]_Rq7M6HY0这是我所追求的，尽管这种爱对人的生活来说似乎还太过美好，但它毕竟是我最终找到的东西。J_i_v,J(r0我以同样的*追求知识，我曾渴望理解人类的心灵。我想了解星辰为何灿烂。我还试图弄懂毕达哥拉斯学说，他光影时代8t
o_u_} J_~0Ia认为数字是高居于万流之上的永恒力量。我在这方面略有成就，但不多。光影时代0K8R1t_^5y.f爱情和知识会尽其可能把我向上导往天堂。但是，怜悯又总是把我带回人间。痛苦的呼喊在我心中反响，回荡。孩_s&u_F_C f9N4y0子们受饥荒煎熬，无辜者被压迫者折磨，孤弱无助的老人在自己儿子的眼中变成可恶的累赘，以及世上触目皆是的_t W_n_z
x2c Q6j0孤独，贫困和痛苦---这些都在嘲弄着人类应该过的生活。我渴望能减少罪恶，可我做不到，于是我也感到痛苦。m V_q_{.L*C{_I
a0这就是我的一生。我觉得这一生是值得活的。如果真有可能再给我一次机会，我愿意重活一次。

38.There is a Lonesome Place in the Sky光影时代 C1V U,_6K#M_w
                                                 ----Adlai Stevenson
3M J#W)V_O_Y_@j m_Q .{.U_r!a6R_j4?!h0Today we meet in sadness to mourn one of the world’s greatest citizens. Sir Winston Churchill is光影时代0] t:p_k_O;\ P_[0p P dead. The voice that led nations, raised armies, inspired victories and blew fresh courage into the g e(|)h_U0hearts of men is silenced. We shall hear no longer the remembered eloquence and wit, the old光影时代_B.o
}'\-dZ4`6h_~_D6f
courage and defiance, the robust serenity of indomitable faith. Our world is thus poorer, our 1h+qT_r_F0political dialogue is diminished and the sources of public inspiration run thinly for all of us.光影时代_G3C k!F ^8t9l_W_j
There is a lonesome place against the sky.光影时代 dG_{+S_F
     光影时代 x_C,~9E5y"J_B
天上出现了一片空寂的地方
_e-J#I_O;^_l8R(z0今天，我们怀着悲痛的心情在这里集会。哀悼一个世界上最伟大的公民。温斯顿*丘吉尔逝世了。那个曾领导世界光影时代_a.^:v+Q_R!T许多国家、指挥千军万马、激励人们取得一个又一个胜利和把新的勇气注入人们心田的声音沉默了。我们将再也听光影时代_V_Q_z2a*k-{_Xo/J_V不到那熟悉的，充满雄辩与机智、勇气与抗争、坚定信念与不屈精神的演说了。我们的世界因此而变得更加不幸，光影时代_H W_f+K_n3X&s_L"S-n政治对话受到了削弱，鼓舞大众的滚滚政治洪流变成了涓涓细水。天上出现了一片空寂的地方。光影时代_i0^"q t_P_V$\

39.Struggle on光影时代_P"F3l @2Z8E ] T#Y
-----Benjamin L. Hooks
_e_l_{_a R_{
A_T0_PJ TB)}_m___t-D0My brothers and sisters…I want you to know that the struggle that we will face through the _~ O_S"S6J7v0N_w0remaining period of the eighties and on through the twenty-first century will not be an easy one.光影时代_I_U+q*[1]_i,P_a_E#E@/K
It is fraught with pitfalls and plagued with setbacks, but we as a people have developed a光影时代{ r_u_[ \"K_{(?_G_c resiliency which has made it possible for us to survive slavery and vicious discrimination. We must光影时代 h!\-s_H#\#X_C never tire or become frustrated by difficulties. We must transform. stumbling blocks into stepping光影时代 p_j5W$NL_p3h_j stones and march on with the determination that we will make America a better nation…光影时代5Y_k_}m4V X_\_Z*]
Struggle on: we want more schoolhouses and less jail houses,光影时代_|_`_I_[ I_A!| y
Struggle on: We want more books and less weapons,   
1f_D_l-s-b E N B0Struggle on: We want more learning and less vice,
7Y_t_k9^_p_~ S_R G6e0Struggle on: We want more employment and less crime in our communities
R#f_p_U#h:J#k-N,E0Struggle on: We want more justice and less vengeance,光影时代_{(@_p_ku#i B%Q
Struggle on: We want more of our children to graduate from high school able to read and write, not光影时代$G%w_k_Y __N @_q ] A more on unemployment lines,光影时代_U_b7~ {;k_}*d2Vy l_j_}
Struggle on: We want more statesmen and less politicians.
__$p
T_mB s m_?-n!Q0Struggle on: We want more workers in our ranks and less cynics,
'O_z;z_Y_w5@_|${|_\_]0Struggle on: We want more hope and less dope,
_R0C_{%n,G/v7x_]-z0Struggle on: We want more faith and less despair…光影时代\_{:Q_U_@&z

t_]:p
D_u*Q1[_|8c0光影时代_B'X_[ V4f5l7c
坚持斗争
X f c0F ~
p%HlE0兄弟姐妹们，……我希望你们明白，我们在八十年代剩余的时间里乃至整个二十一世纪所要面临的都将不是一场轻光影时代_[*` _2k_y_Y_a,f
松的斗争，这其中充满了危险和曲折。但是我们的民族从奴隶制和万恶的歧视下幸存至今，有着顽强的生命力。我光影时代_h_o_k_h j"g/bP
们要永远不知疲惫，在困难面前不灰心丧气。我们要把绊脚石变成脚踏板，带着把美国变得更美好的决心前进……
_o h_O:{5d!B_c_X_o_d0坚持斗争，我们要多一些校舍，少一些监狱光影时代 Y-X6E Q_y)J"u*P$b
坚持斗争，我们要多一些书籍，少一些武器
"n P_h_Q_m0坚持斗争，我们要多一些知识，少一些罪恶
_V_b9w ^_~_f_o_f%Y0坚持斗争，我们要多一些工作，社区里少一些犯罪光影时代_j_o)k,i_`#`:f
坚持斗争，我们要多一些正义，少一些报复
9\R3e3O%X_S0Q0坚持斗争，我们要多的孩子中学毕业就能读书写字，而不是更多的人加入失业大军光影时代'B_A:O_\0sQ(__g"j'u
坚持斗争，我们要多一些国务活动家，少一些政客光影时代_}_NAY6E_e J_v+__H*}
坚持斗争，我们要多一些辛勤劳动者，少一些玩世不恭的人光影时代2A-^*`_`_H_\
坚持斗争，我们要多一些希望，少一些麻木光影时代_M_`9q%Y(k_KH_u a-v_N1a
坚持斗争，我们要多一些信心，少一些绝望
c t_Z;Y'S ~_^0

40.Six Famous Words光影时代&Xo_P_c0S(T------William Lyon Phelps

fK3[&F_t'O0光影时代_]:M:^_],n“To be or not to be.” Outside the Bible, these six words are the most famous in all the光影时代_H0U1@_w3{8m"H
literature of the world. They were spoken by Hamlet when he was thinking aloud, and they are the光影时代7D_J4{_E_I4{1q1s most famous words in Shakespeare because Hamlet was speaking not only for himself but for every 9o_N_M_j-\o/G0thinking man and woman. To be or not to be ---to live or not to live, to live richly and abundantly光影时代9W1q_[_S_@_Y:U uu.| and eagerly, or to live dully and meanly and scarcely. A philosopher once wanted to know whether he _E.b q4z_y/e8z_P)i_E0was alive or not, which is a good question for everyone to put to himself occasionally. He answered V$A;P~)M%s2`_a_K3p-r0it by saying: “I think, therefore I am.”
c5X_R2M'O ^0But the best definition of existence I ever saw was one written by another philosopher who said:光影时代#b/Y(s5Y_\$Y “To be is to be in relations.” If this is true, then the more relations a living thing has, the光影时代_^_[_N_c |"a1n_{ more it is alive. To live abundantly means simply to increase the range and intensity of our _}_i8r
z
j o_{4H_`_P \0relations. Unfortunately we are so constituted that we get to love our routine. But apart from our光影时代3{1K__6L+[_`6u_g_n&o
regular occupation how much are we alive? If you are interested only in your regular occupation, :q_`_`9Q(O_i:r |2{$E'Y-H_E0you are alive only to that extent. So far as other things are concerned---poetry and prose, music,光影时代(z E*p.y
U pictures, sports, unselfish friendships, politics, international affairs---you are dead . _i(p$e \v;I;W_Z0Contrariwise, it is true that every time you acquire a new interest---even more, a new ;H_q__$A%S%w:A0accomplishment---you increase your power of life. No one who is deeply interested in a large光影时代p W(l;e_a#i%_ variety of subjects can remain unhappy, the real pessimist is the person who has lost interest. _o_v a"C_M&k_l ]0Bacon said that a man dies as often as he loses a friend. But we gain new life by contacts, new光影时代.i(m4l8]_A_[_L friends. What is supremely true of living objects is no less true of ideas, which are also alive. +U/i_O_y y:n_s%u m ];b0Where your thoughts are, there will your life be also. If your thoughts are confined only to your _Y_A_V_a j0business, only to your physical welfare, only to the narrow circle of the town in which you live, 3S g'@5`_}_F_O_t0then you live in a narrow circumscribed life. But if you are interested in what is going on in光影时代_h8|,N_S9D+a
China, then you are living in China; if you are interested in the characters of a good novel, then #x_`_Z V7n"a_g0you are living with those highly interesting people; if you listen intently to fine music, you are光影时代(`_y-^-]6p#y9e5f_@-e away from your immediate surroundings and living in a world of passion and imagination.
;G%c_q_U_\&v I0 To be or not to be---to live intensively and richly, or merely to exist, that depends on _x;{ hG2Y0ourselves. Let us widen and intensify our relations. While we live, let us live!
i*F_}_c F0   
-^+}_@'N_a j0s)t_C0                  
5]_d“是活还是不活。”如果把《圣经》除外，这六个字便是整个世界文学中最有名的六个字了。这六个字是哈姆雷光影时代_} G)O_@_N+F_T_]6N5~特一次喃喃自语时说的，而这六个字也就成了莎士比亚作品中最有名的几个字了，因为这里哈姆雷特不仅道出了他:I0A E5n2?'a)I_a2o__0自己的心声，同时也代表一切有思想的男男女女。是活还是不活----是要生活还是不要生活，是要生活的丰满充光影时代)x_O/p_o w_K_]8V_[ ?实，兴致勃勃，还是只是生活的枯燥委琐，，贫乏无味。一位哲人一次曾想弄清他自己是否是在活着，这个问题我_~(A_m_i!n4m"H6K_U0们每个人也大不可不时的问问我们自己。这位哲学家对此的答案是:“我思故我在。”光影时代 x_Nd_y*f
    但是关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+{%T[)w5F_O!E__0么一个有生命者的联系越多，它也就越有生气。所谓要活的丰富充实也即是要扩大和加强我们的各种联系。不幸的光影时代#b9x_e"u'^*k_g_?是，我们往往会因为天性不够丰厚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光影时代_W M7f j_Y_N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。至于在其他方面----比如诗歌、散文、音_t+W_@-b$s_e0乐、美术、体育、无私的友谊、政治与国际事务，等等----你只是死人一个。_t u+Z t
]_u 但反过来说，每当你获得一种新的兴趣----甚至一项新的造诣----你就增长了你的生活本领。一个能对许许多
9t$~ R_R_[$C0多事物都感兴趣的人是不可能总不愉快的，真正的悲观者只是那些丧失兴趣的人。o N3h_~ u培根曾讲过，一个人失去朋友即是死亡。但是凭着交往，凭着新朋，我们就能获得再生。这条对于活人可谓_E+]x A_zs_X_a7_0千真万确的道理在一定程度上也完全适用于人的思想，它们也都是活的。你的思想所在，你的生命便也在那里。如光影时代_T3@_v9N_?果你的思想不出你的业务范围，不出你的物质利益，不出你所在城镇的狭隘圈子，那么你的一生便也只是多方受着光影时代:`,|(v ~_B!a P局限的狭隘的一生。但是你对当前中国那里所发生的种种感到兴趣，那么你便可说也活在中国；如果你对一本佳妙1f_y_e6?"Z_S T0小说中的人物感到兴趣，你便是活在一批极有趣的人物中间；如果你能全神贯注的听音乐，你就会超脱出你的周围光影时代_c_l z{7u;q"y_Z环境而活在一个充满*与想象的神奇世界之中。光影时代'r_L c_U_I_R_c
      是活还是不活----活的热烈活的丰富，还是只是简单存在，这就全在我们自己。但愿我们都能不断扩展和增强光影时代)}3N_d_~_M)w1f%x;l_Ny H我们的各种联系。只要一天我们活着，就要一天是在活着。

41.The Four Freedoms光影时代!^)X#h___L_T*G
                                        -----Franklin Delano Roosevelt
? P_O-l)U(k"m&X0In the future days, which we seek to make secure, we look forward to a world founded upon four光影时代$p q9D_`,g @.? essential human freedoms.光影时代&j j'H.{;}0h_D_e#F_T;[9d The first is freedom of speech and expression―everywhere in the world. _o
d;r_k$u9j_?%c*{_\)V0The second is freedom of every person to worship God in his own way―everywhere in the world.光影时代;B_E3Q'g_\ The third is freedom from want―which, translated into world terms, means economic understandings_e*b w-J_v0which will secure to every nation a healthy peace time life for its inhabitants―everywhere in the
_a+[_E4v2S_x/@"_W0world.光影时代_m_u`_?.u H_TThe forth is freedom from fear―which, translated into world terms, means a world-wide reduction of光影时代$m_@/d.i? armaments to such a point and in such a thorough fashion that no nation will be in a position to光影时代'c p_}8g1I%W__%B_@ commit an act of physical aggression against any neighbor--anywhere in the world.光影时代!U W(O.d_~7v_?_b That is no vision of a distant millennium. It is a definite basis for a kind of world attainable in光影时代5w7C-T_~_g_Y_} our own time and generation. That kind of world is the very antithesis of the so-called new order光影时代_z/K:Y1bL_l0Y i_V of tyranny which the dictators seek to create with the crash of a bomb.光影时代!{ x_v_v_B#c w9|P
U fTo that new order we oppose the greater conception ?Cthe moral order. A good society is able to光影时代*L6V_Ap e/r+T face schemes of world domination and foreign revolutions alike without fear. _L)K-@_I3n7s_U0Since the beginning of our American history we have been engaged in change―in a perpetual peaceful
_P l9R n-q_nQ0revolution―a revolution which goes on steadily, quietly adjusting itself to changing conditions―光影时代 o%X*U,H G8r_@-D_c awithout the concentration camp or the     quick?Clime in the ditch. The world order which we seek is J_A uC5t_L_X8{3T0the cooperation of free countries, working together in a friendly, civilized society.光影时代_x*T+[ H6g_l0g This nation has placed its destiny in the hands and heads and hearts of its millions of free men光影时代%]8A7X_A_c_z_e and women; and its faith in freedom under the guidance of God. Freedom means the supremacy of human 9k_L2W0W1H_P_N0rights everywhere. Our support goes to those who struggle to gain those rights or keep them. Our
_F-L_x_U_~_t0strength is our unity of purpose.光影时代 |_?;L_M8H$_h_y_v To that high concept there can be no end save victory.  
_c-n.K_^3~_[&g'B0~9q0光影时代0p_A_|!P_v0F光影时代/e_^"s_C_e_~)T!论四大自由
'D2O&?_A6BV x'[_c0……
:u_n_C_i%{_i"Q_~0*O_@!U#w/t_B;t_O0我们努力保证未来的岁月能够安定，我们期待着将来有一个建立在四项人类基本自由基础之上的世界

v_h_B_j1\_Z_t0第一是在世界的一切地方，一切人都有言论与表达意见的自由。
_R_T
T_Y R7K0第二是在世界的一切地方，一切人都有自由以自己的方式崇拜上帝。光影时代(g_S_|_sw_p
第三是免于匮乏的自由。从世界范围的意义上说就是在经济上达到谅解，保证世界的一切地方，每一个国家的居民)b_m
r U#D_L%G___e a.l9S0都能够过一种健康的和平生活。光影时代-h_b2i:Z1F-bx(O
第四是免于恐惧的自由。从世界范围的意义上说就是进行世界性的彻底裁军，世界上的一切地方，没有任何一个光影时代 ];j q_p,u:S_s_t"H国家有能力向任何邻国发起侵略行动。光影时代_a_A_c(e_e_z,r2T
这不是对遥远未来的黄金时代的幻想。这是我们所追求的世界必须具有的基础，这世界可以在这个时代，由我们这_r_C*x Q_l_M U
_6P N9d+k_u0一代人赢得。我们追求的世界，跟独裁者企图用炸弹炸出来的所谓“新秩序”的暴政正好相对立。P_V_`_C5l q_f#f0我们以道德秩序这伟大的观念来反对那种新秩序。一个正好的社会，能够毫无恐惧的面对企图主宰世界以及在别国_B'V3e_J$r,a_o$B0发动革命的各种计划。_Q
t N_l"E_M0自有美国历史以来，我们就从事于改革---从事不间断的和平改革。我们持久地进行革命，沉静地使革命不断适应光影时代)U5L-{_N_k_g1{外间变化的情况。我们的革命没有集中营，也没有万人冢。我们要建立的世界秩序是自由国家之间的合作，是在一光影时代*A+f't&w_aM D个友好文明的社会中共同工作。6u_a_g2~'D_p7R"c0我们的国家已经将她的命运交托给千百万自己的男女公民，由他们的双手、头脑和心灵来决定；我们的国家已经将光影时代#R7o_?_^0y_i.G*h]她对自由的信念置于上帝的指引之下。自由就是人权在所有地方高于一切。我们支持一切为了得到并保持这些权利光影时代.Z,p4v,y C Z(g F7z_V6I而奋斗的人们。我们目标一致，使我们得到力量。4|_a y_a_g_f0这种崇高的观念舍胜利而外无其他结局。

42.Why are You Laughing?光影时代 @_\_b_T_N
_V_h*R_V_q!`3~ N0}0Thus laughter gradually became established as a capacity among virtually all human beings. In _O_G3E_a+s_G!?$Q_j0addition, laughter’s infectious quality helped distribute it as a characteristic common to all光影时代_U_Y A_X N%k mankind. Laughter was advantageous; therefore it survived. q,I*a }2[_I0Everyone likes a good laughter; he brings good cheer with him wherever he goes, the very thought of _~5Gj_W_O%^0him makes life more bearable. Even today our most highly paid entertainers are not tragedians but /Vh N*c_w3\1B0comedians. Laughter is infectious, and most of us go out of our way to acquire the infection. We光影时代_\%? U R_H W_t_j_d4X_g_~ cannot think that it was otherwise in the earlier days of man’s evolution, and if that was indeed _?6K_e_@_p_n0so, then it would follow that the capacity to laugh would tend to become increasingly distributed光影时代5T_Os5n)A!q0o$x as a trait common to all men. _j)R%H*G!J:m0In society, laughter became a characteristic that served to “humanized” men because it is光影时代_f)k_|_K_^%o_N essentially a social phenomenon, largely controlled by the civilization in which it takes place. )b8s:I_F_i_`0The times change, and the situations about which laughter is acceptable change correspondingly. A光影时代__U_E L___]v_T few hundred years ago it was socially acceptable to laugh at the infirmities of others; today it is光影时代 C4Q_@#d
H6z_H unacceptable. In the western world it is not customary to smile at the reprimands of others, as it光影时代_m M ?'k7["w_I'w is in Japan. Personalities should smile or laugh in their photographs, but college professors光影时代3R_Q3R_~ y tO should look serious. Each of these examples underscores laughter’s social function.
5r_X&z4N9Y_x_d_U-Q)f_s0光影时代$C2D_R8s
O_F8[光影时代_V_V_o j5K_q&S_这样，笑就逐渐成为全人类的一种能力。此外，笑的感染力有助于把笑作为全人类共有的一种特性进行传播。笑是.\ o'^0?_Pn,y_i2CG0有益的，所以笑就流传了下来。光影时代%W ?_E"A_H1y_~_n_x大家都喜欢善于笑的人，无论他到何处，都带着令人愉快的欢笑，一想起他就会使生活变得比较可以忍受的了。就_|
F'I3b_Z_b_j u_p.I_d0是在今天，享有高薪的娱乐者仍是喜剧演员。笑具有感染力，我们中的大多数人都乐于接受这种感染。我们认为，光影时代!K@_u_y0\_{在人类进化的早期，情况不会与此相反。果真如此的话，那么就会得出这样的结论：笑这种能力会倾向于不断的传5b8e.]7w_?8a0|0播，从而成为全人类共有的一种特性。_?_N_j_G0w:nJ_M_`_Q0在社会中，笑成为一种特性，它可使人“具有人性”，因为笑实质上是一种社会现象，在很大程度上是受到它所产光影时代_g6P Z
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生的那个文明的制约。时代在前进，作为能使笑成为可接受的周围的情景也在相应的改变。曾在几百年前，嘲笑别n#A!al0b*f}_j0人的缺陷，还是受到社会接受的。而今天则不能接受了。在西方社会，人们不习惯于当别人责骂时，还去微笑，但光影时代_T2N_X.UO_f-f_?/g在日本却可以。电影明星应在照片中微笑或大笑，而大学教授则应表现的严肃些。这些例子都强调了笑的社会作光影时代4t_{ G ^Q3z+m&I用。