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26 On Motes and
Beams
It is curious that our own offenses should seem so much less heinous1) than the offenses of others. I suppose the reason is that we know all the circumstances that have occasioned them and so manage to excuse in ourselves what we cannot excuse in others. We turn our attention away from our own defects, and when we are forced by untoward events to consider them, find it easy to condone2) them. For all I know we are right to do this; they are part of us and we must accept the good and bad in ourselves together.
But when we come to judge others, it is not by ourselves as we really are that we judge them, but by an image that we have formed of ourselves from which we have left out everything that offends our vanity or would discredit us in the eyes of the world. To take a trivial instance: how scornful we are when we catch someone out telling a lie; but who can say that he has never told not one, but a hundred?
There is not much to choose between men. They are all a hotchpotch3) of greatness and littleness, of virtue and vice, of nobility and baseness. Some have more strength of character, or more opportunity, and so in one direction or another give their instincts freer play, but potentially they are the same. For my part, I do not think I am any better or any worse than most people, but I know that if I set down every action in my life and every thought that has crossed my mind, the world would consider me a monster of depravity4). The knowledge that these reveries are common to all men should inspire one with tolerance to oneself as well as to others. It is well also if they enable us to look upon our felllows, even the most eminent and respectable, with humor, and if they lead us to take ourselves not too seriously.
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微尘与栋梁
让人奇怪的是，和别人的过错比起来，我们自身的过错往往不是那样的可恶。我想，其原因应该是我们知晓一切导致自己犯错的情况，因此能够设法谅解自己的错误，而别人的错误却不可谅解。我们对自己的缺点不甚关注，即使是深陷困境而不得不正视它们的时候，我们也会很容易就宽恕自己。据我所知，我们这样做是正确的。缺点是我们自身的一部分，我们必须接纳自己的好与坏。
但是当我们评判别人的时候，情况就不同了。我们不是通过真实的自我来评判别人，而是用一种自我形象来评判，这种自我形象完全摒弃了在任何世人眼中会伤害到自己的虚荣或者体面的东西。举一个小例子来说：当觉察到别人说慌时，我们是多么地蔑视他啊！但是，谁能够说自己从未说过慌？可能还不止一百次呢。
人和人之间没有什么大的差别。他们皆是伟大与渺小、善良与邪恶、高尚与低俗的混合体。有的人性格比较坚毅，机会也比较多，因而在这个或那个方面，能够更自由地发挥自己的禀赋，但是人类的潜能却都是相同的。至于我自己，我认为自己并不比大多数人更好或者更差，但是我知道，假使我记下我生命中每一次举动和每一个掠过我脑海的想法的话，世界就会将我视为一个邪恶的怪物。每个人都会有这样的怪念头，这样的认识应当能够启发我们宽恕自己，也宽容他人。同时，假如因此我们得以用幽默的态度看待他人，即使是天下最优秀最令人尊敬的人，而且假如我们也因此不把自己看得过于重要，那是很有裨益的。
27 An October
Sunrise
I was up the next morning before the October sunrise, and away through the wild and the woodland. The rising of the sun was noble in the cold and warmth of it; peeping1) down the spread of light, he raised his shoulder heavily over the edge of gray mountain and wavering length of upland .Beneath his gaze the dewfogs dipped, and crept to the hollow places; then stole away in line and column, holding skirts and clinging subtly at the sheltering corners where rock hung over grassland, while the brave lines of the hills came forth, one beyond other gliding.
The woods arose in folds, like drapery of awakened mountains, stately with a depth of awe, and memory of the tempests. Autumn’s mellow hand was upon them, as they owned already, touched with gold and red and olive, and their joy towards the sun was less to a bridegroom than a father.
Yet before the floating impress of the woods could clear itself, suddenly the gladsome light leaped over hill and valley, casting amber2), blue, and purple, and a tint of rich red rose; according to the scene they lit on, and the curtain flung around; yet all alike dispelling fear and cloven hoof of darkness, all on the wings of hope advancing, and proclaiming, “God is here!” Then life and joy sprang reassured from every crouching hollow; every flower and bug and bird had a fluttering sense of them; and all the flashing of God's gaze merged into soft beneficence3).
So, perhaps, shall break upon us that eternal morning, when crag and chasm shall be no more, neither hill and valley, nor great unvintaged ocean; but all things shall arise, and shine in the light of the Father's countenance, because itself is risen.
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十月的日出
第二天凌晨，在十月的太阳升起之前，我已经起身并穿过了旷野和丛林。十月的清晨乍寒还暖，日出的景象非常壮观。透过一片晨曦，朝日从朦胧的山冈和起伏连绵的高地边际，沉重地抬起肩头，在它的逼视下，蒙蒙的雾气向下沉降，落到洼地里去，接着一丝丝一缕缕地悄悄飘散，而在草地之上悬岩之下的那些隐秘角落里，雾气却还不愿散去，同时群山的雄姿接二连三地显现出来。
森林也层层叠叠地显现，宛若刚刚苏醒的山峦的斗篷，端庄威严，并带着狂风暴雨的回忆。秋天成熟的手已经在抚摸这些山林，因为它们的颜色已经改变，染上了金黄、丹红和橄榄绿。它们对朝日所怀的一片喜悦，像是要奉献给一个新郎，更像是要奉献给一个父亲。
然而，在树林那流动的景色逝去之前，欢悦的晨光突然跃出了峰峦和山谷，光线所及，把照到的地方和周围的森林分别染成青色、紫色、琥珀色和富丽的红玫瑰色。光线照到哪里，那里就如同一幅幕布被掀开。而所有的一切都同样在驱散恐惧和黑暗的魔影；所有的一切都展开希望的翅膀，向前飞翔，并大声宣告：“上帝在这里！”于是生命和欢乐从每一个蜷伏的洞穴里信心十足地欣然跃出；一切花朵、蓓蕾和鸟雀都感到了生命和欢乐而抖动起来；上帝的凝视汇合成温柔的恩泽。
也许，那永恒的晨光就会这样降临人间，那时不再有险崖沟壑，不再有峰峦山谷，也不再有浩瀚无际的海洋；万物都将踊跃升腾，在造物主慈爱的光芒中生辉，因为太阳已经升起。
28 To Be or Not to
Be
“To be or not to be”. Outside the Bible, these six words are the most famous in all the literature of the world. They were spoken by Hamlet when he was thinking aloud, and they are the most famous words in Shakespeare because Hamlet was speaking not only for himself but also for every thinking man and woman. To be or not to be---to live or not to live; to live richly and abundantly and eagerly, or to live dully and meanly and scarcely. A philosopher once wanted to know whether he was alive or not, which is a good question for everyone to put to himself occasionally. He answered it by saying: “1 think, therefore I am.”
But the best definition of existence ever saw was one given by another philosopher who said: “To be is to be in relations.” If this is true, then the more relations a living thing has, the more it is alive. To live abundantly means simply to increase the range and intensity of our relations. Unfortunately we are so constituted that we get to love our routine. But apart from our regular occupation how much are we alive? If you are interested only in your regular occupation, you are alive only to that extent. So far as other things are concerned--poetry and prose, music, pictures, sports, unselfish friendships, politics, international affairs--you are dead.
Contrariwise, it is true that every time you acquire a new interest--even more, a new accomplishment--you increase your power of life. No one who is deeply interested in a large variety of subjects can remain unhappy; the real pessimist1) is the person who has lost interest.
Bacon said that a man dies as often as he loses a friend. But we gain new life by contacts, new friends. What is supremely true of living objects is only less true of ideas, which are also alive. Where your thoughts are, there will your live be also. If your thoughts are confined only to your business, only to your physical welfare, only to the narrow circle of the town in which you live, then you live in a narrow circonscribed2) life. But if you are interested in what is going on in China, then you are living in China; if you’re interested in the characters of a good novel, then you are living with those highly interesting people; if you listen intently to fine music, you are away from your immediate surroundings and living in a world of passion and imagination.
To be or not to be--to live intensely and richly, merely to exist, that depends on ourselves. Let widen and intensify our relations. While we live, let us live!
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生存还是毁灭
“生存还是毁灭。”除《圣经》以外，这六个字是整个世界文学中最著名的六个字。这六个字是哈姆雷特喃喃自语时所说的，而这六个字也是莎士比亚作品中最有名的几个字，因为哈姆雷特不仅道出了自己的心声，也道出了所有在思考的人的心声。生存还是毁灭——是活下去还是不要活下去，是要生活得丰富充实、兴致勃勃，还是生活得枯燥委琐、贫乏无味。一位哲人曾想弄清自己是否在活着，其实这个问题我们每个人都应该不时地扪心自问。他对这个问题的答案是：“我思，故我在。”
但是我所见过的关于生存最好的定义却出自另一位哲学家：“生活即是联系。”如果这句话不假，那么一个生物拥有的联系越多，它就越有活力。所谓要活得丰富也即是要扩大和加强我们的各种联系。不幸的是，我们天生就容易陷入自己的陈规旧套。试问除去我们的日常事务，我们在多大程度上是活着的？如果你只对日常事务感兴趣，那你的生命也就局限于那个范围之内。就其他事物而言——诗歌、散文、音乐、美术、体育、无私的友谊、政治、国际事务等等——你只是一个死人。
反之，每当你有了一种新的兴趣——甚至是一种新的技艺——你就增加了自己生命的能量。一个对许多事物都深感兴趣的人不可能总不快乐，真正的悲观者是那些失去兴趣的人。
培根曾说，一个人每当失去朋友便死一次，但是通过结交新朋友，我们就能获得新的生命。这条对于生物来说千真万确的道理也完全适用于人的思想，思想也是有生命的。你思想之所在即是你生命之所在。如果你的思想只局限于自己的工作、自己的物质利益、自己所居住的城镇内狭小的生活圈子，那么你的生命也是局限的、狭小的。但是如果你对当前中国所发生的种种事感兴趣，那么你就相当于生活在那些极有趣的人中间；如果你能全神贯注地听绝妙的音乐，你就会超脱周围环境而生活在一个充满激情与想象的世界之中。
生存与毁灭——是活得热烈而丰富，还是活得像行尸走肉，那都取决于我们自己。让我们扩大并加强我们的联系吧。活着就要精彩！
29 Gettysburg
Address
Fourscore1) and seven years ago, our fathers brought forth upon this continent a new nation, conceived2) in liberty, and dedicated to the proposition3) that all men are created equal.
Now, we are engaged in a great civil war, testing whether that nation or any nation so conceived and so dedicated, can long endure. We are met on a great battlefield of that war. We have come to dedicate a portion of that field as a final resting-place for those who gave their lives that nation might live. It is altogether fitting and proper that we should do this.
But, in a larger sense, we cannot dedicate, we cannot consecrate4), we cannot hallow5) this ground. The brave men, living and dead, who struggled here, have consecrated it far above our power to add or detract6). The world will little note nor long remember what we say here, but it can never forget what they did here. It is for us, the living, rather, to be dedicated to the unfinished work which they who fought here have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us---that from these honored dead, we take increased devotion to that cause for which they gave the last full measure of devotion7); that we here highly resolve that these dead shall not have died in vain; that this nation, under God, shall have a new birth of freedom; and that government of the people by the people, and for the people, shall not perish8) from the earth.
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葛底斯堡演说
八十年前，我们的先辈们在这块大陆上创建了一个新国家，这个新国家孕育于自由之中，奉行人人生而平等的原则。
现在我们正投身于一场伟大的内战，以考验这个国家，或者任何一个孕育于自由并奉行上述原则的国家能够长久存在。我们想聚在一场战争的一个伟大的战场上。我们海盗这里。，是为了把这片战场的一部分献给那些在此为国家存在而捐躯的人们，将其作为他们最终的安息之所。我们这样做是完全恰当的，也是应该的。
但是，从更广泛的意义来说，这块土地我们不能奉献，不能圣化。那些曾在此战斗过的勇士们，不论是活着的还是牺牲的，都已经圣化了这块土地。他们所做的远非我们的微薄之力所能扬抑。世界不会注意也不会惦记我们今天在此所说的话，但却绝不会忘记勇士们在此所做的壮举。而我们这些活着的人，应该在此献身于这未尽之业，这崇高的未尽之业正是那些在此奋斗过的勇士们迄今所推进的。我们应该在此献身于留给我们的伟大任务——我们要从这些光荣的先烈身上汲取更多的献身精神，投身于他们鞠躬尽瘁的事业；我们在此下定决心，不让先烈们白白牺牲；在上帝的保佑下，让这个获得自由的新生；让这个民有、民治、民享的政府与世长存。
30 First Inaugural Address
(Excerpts)
We observe today not a victory of party but a celebration of freedom, symbolizing an end, as well as a beginning; signifying1) renewal, as well as change. For I have sworn before you, and Almighty God, the same solemn2) oath3) our forbears prescribed nearly a century and three quarters ago.
In your hands, my fellow citizens, more than in mine, will rest the final success or failure of our cause. Since this country was founded, each generation of Americans has been summoned to give testimony4) to its national loyalty. The graves of young Americans, who answered the caI1 to service surround the globe.
Now the trumpet5) summons us again, not as a cal1 to bear arms, though arms we need; not as a call to battle, though in battle we are; but a call to bear the burden of a long twilight6) struggle, year in and year out, “rejoicing7) in hope; patient in tribulation8)”, a struggle against the common enemies of man: tyranny poverty, disease, and war itself.
Can we forge against these enemies, a grand and global alliance9), 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 shrink10) 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 men.
Finally whether you are citizens of America, or citizens of the world, ask of11) us here the same high standards of strength and sacrifice which we ask of you. With a good conscience12) 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.
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就职演说（节选）
我们今天庆祝的并不是政党的胜利，而是自由的胜利。它象征着结束，也象征着开始；它意味着复兴，也意味着变革。因为我已在我们和全能的上帝面前宣誓，这庄严的誓言是我们的祖先在将近一又四分之三个世纪以前所拟就的。
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同胞们，我们的事业的最终成败，主要取决于你们，而不是我。自建国以来，每一代美国人都曾受到召唤去证明自己对祖国的忠诚。响应这种召唤而服军役的美国青年的忠骨遍及世界各地。
现在那号角又在召唤我们，不是召唤我们拿起武器，虽然我们需要武器；不会司号召我们奔赴战场，虽然我们严阵以待；而是号召我们肩负重任，去作黎明前漫长的斗争，年复一年，“在希望中欢乐，在磨难中忍耐”。这是一场对抗人类公敌的斗争，这些人类的公敌是：暴政、贫困、疾病和战争。
不管是南北方，还是东西方，我们能否结成一个全球性的伟大联盟来对付这些敌人，以确保全人类过上更美好的生活？你们愿意参与这历史性的努力吗？
在漫长的历史长河中，只有少数几代人在自由遭遇最大威胁时被赋予捍卫自由的重任。在这一重任面前，我决不退缩，我将迎接它。我相信，我们之中没有人愿意跟任何其他民族或其他时代交换我们现在所处的位置。我们为此付出的精力、信念与奉献，将照亮我们的祖国以及所有为国效力的人。那火焰所发出的光芒必能照亮全世界。
所以，我的饿美国同胞们，不要问你的国家能为你做些什么，而要问你能为你的国家做些什么。
全世界的公民们，不要问美国会为你做些什么，而应问我们能为人类的自由共同做些什么。
最后，无论诸位是美国公民抑或是他国的公民，请在此以我们要求你们效力与奉献的高标准来要求我们。问心无愧是我们唯一确定的报酬，历史将是我们所作所为的最后裁判者。让我们勇往直前来引领我们所热爱的土地，同时祈求上帝的保佑和扶携。但我们知道，在这个世界上，上帝的任务必须由我们自己来完成。
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