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爱默生—美国学者—中英译文

主席先生，先生们：

在开始第二个文学年之际，我谨向你们致意。我们过去的一周年是充满希望的，但也许是努力尚且不够的一年。我们相聚不是为了如古西腊人那样，进行力量和技巧的较量，朗诵过往历史，悲剧或颂词，也不是为了像中世纪行吟诗人那样为爱情和诗歌而聚集，更不是如当代在英国和欧洲的都市里为科学的进步举行聚会。目前为止，我们聚会的节日还仅仅是一个良好的象征，它象征着我们由于忙碌而无心于文字的人民中对文学之爱的延续。就此而言，这个象征弥足珍贵，有如不能被损毁的人类本能。也许这样的时代已经到来，我们的聚会就要也应该是另番模样。在这样的时代里，这个大陆的沉睡的心智睁开惺松睡眼，它给这世界带来久已期盼的贡献，这贡献远胜于机械性的技巧的发明。我们依赖于人的日子，我们心智向其他大陆智慧学习的学徒期，这一切就要结束了。成百万簇拥着我们涌向生活的同胞，他们不可能永远的满足于食用异国智慧收获的陈粮。全新的事件和行动正在发生，这一切需要被歌唱，它们也要歌唱自己。有谁会怀疑，诗歌将会获得新生，并将引领一个新时代？就如天文学家所预言，在我们的天穹之顶的天琴大星将会成为恒艮千年的新北极星。

就是抱有这样的期望，我接受这个讲演题目－－不仅是在用词上，而是由于时代和我们组织的性质所决定的－－美国学者。时光流转，我们又翻开它传记的新篇章。让我们来探询，新的时代和事件，在它特质上和对它的期望里又添了什么光色。

有这样一个久远不可考的传说－－它有着我们意想不到的智慧。起初，众神将一个人分为众人，使他可以更好的自助，如同要分出手指以便更好的使用手一样。

这古老的传说蕴涵着一个长新而高尚的信念。这就是：有这么一个大写的人，你可以在某些个体的人或通过一种能力看到部分的他，但只有观照整个社会才能找到他的全部。这个大写的人不是农夫，不是一个教授或着工程师，他是他们的总和。这个人是传教士，他是学者，他是政治家，他是生产者也是战士。这些功能在分工的社会形态里被一一分予不同的个体。每一个体从事着整体中他那一部分的工作，人们都各司其职。这传说即指：个体人为了体验那大写的人，定要经常地从他的事工里脱离去体味整体的其它部分。但是很不幸，这个初始的整体，这个力量的源泉，已被分散给大众，它被条分缕析，那源泉被分而为涓滴再也无法汇集了。这种社会状态，有如支体与躯干分离，一个完整的手指，一段脖子，一只胃，一个臂肘如鬼魅般到处踆巡，却不能看到一个完整的人。

这大写的人被变形为物，变形为众多的物。种植者是他走入田野采集食物，但他不因高贵的事业而受颂扬。这种植者看到的，除了他的筐子和他的推车再无旁物，他没入田地，大写的人消失了。那买卖人从未意识到他工作的真正价值，他埋头于那行当的点滴中把灵魂交给金钱。传道士成为形式，律师变做僵死法典，机工退化成机器，水手仅仅是一节船上的缆绳。

由于这样的分工，学者成了被分派出的片断知识。他应该的状态是：大写的人在思考。在目前退化的状态下，他－－分工社会的牺牲品，只是思想者，甚或等而下之，成为他人思想的学舌鹦鹉。

把学者当做大写的思考着的人，他的责任所在明确无误。自然用她的平和，她的蕴意深厚的景致启发诱导他;过往的历史教育他;未来邀请他。难道人人可为学子？难道周围一切皆有益于学？难道每一个学者都是货真价实的大师？但请记得那古老的智慧："所有事物皆有两面，警惕那谬误的"。在生活里，学者误导人群误用他的尊崇，这屡见不鲜。让我们看看在学园

里的他，让我们就他所受影响来考查一番。

1。从时间和重要性出发，自然对头脑的影响是首位的。每一天，太阳和日落，夜晚和星辰，长风吹拂，绿草生长。每一天，男人女人，他们交谈着，互相关注着，互惠着。

学者深深地融入这些场景。它们的价值深植于他的头脑。自然对他意味着什么？这既无起始也无终结，不可尽解，连续不断的上帝创造的网链，那循环的永续动力又回复于自身。这情形如同学者的精神本身，它的起始和终结都杳不可考，这么完整，又这么无羁绊。它无近拂远，自然的光华照耀着一个又一个体系，放射出灿烂光芒，这光芒向上，向下，没有中心也没有边界－－－－庞然大物或细小微粒皆如是，自然加速的向人的头脑展示着自身。

概念分类开始了。对于年青的心智，事物是个体的，它们互不相关。渐渐地，头脑发现可以把两个事物互相联系起来并发现他们的共性，之后又发现第三个以至第三千个事物的共性，头脑受着它本身同一化本能的驱使把事物连接起来，它淡化了它们的特异性，它发现了事物于地下潜行的共同根源。出于此，互不协调相距遥远的事物得以连接，花朵在同一枝干上绽放。这心智很快得知，自从历史拉开帷幕，对于事实的积累和分类就从未停止。但是，如果不是源于对事物规律性和可知性的信念，如果不是主宰着客体的规律同时也主宰着心智，分类就无从谈起了。天文学家发现几何这一人脑抽象的产物，可以测量行星的运行。化学家在物质中发现比例关系和可测量性。科学就是在相距遥远的事物中发现同一性和特性。满怀信心的学者坐下来面对各种繁复因素，以其洞察力，一一分析各种奇异的结构和新的作用，把它们归类，并归于各种规律，他模拟着组织的最细微的结构摸索着靠近自然的边界。

于是，对于他，对于这个站在天穹下的男孩，他和那天穹都同源而生，一个是叶，一个是花;相互关连和情感的联系在每一叶脉中涌动。那根系又是什么？那灵魂不就是他的灵魂？一个大胆的信念，一个离奇的梦境。但是，一旦在这灵光照耀下世间的规律得以进一步显现，一旦他开始摹拜这灵魂并且认识到今天所知的自然律只是他对那巨手的最初的触摸。他将追寻那不断扩大的知识领域，这过程伴随着他，使他成为一个创造者。他会看到，自然是是人类灵魂的另一面，他们一一相映。一个是印章，一个是印纹。自然之美有如他思想之美，它的规律就是他心智的规律。这样，自然的度量就是他成就的度量。这广大的自然他尚不知晓，这深邃的心智有待他获得。

最后，那古西腊的箴言－－了解自己，和当代的智慧－－研究自然，和而成为同一个信念！

2。下一个对学者心灵影响最大的是往昔的思想－－无论是什么形式，文学，艺术或是制度，只要为头脑所触及。书籍是这一影响的最好形式，也许我们应该评价他们的价值本身－－为更便当的了解这种影响－－直接探讨它的本质。

书籍的领域是高贵的。古代的学者接触他周围的世界，并开始思考;他们对这一切重新加以安排，而后述说出来。进入他头脑的，生活;从那里产生的，真知。进入他头脑的，瞬间的事件;从中产生的，不朽的思想。进入他头脑的，日常活动;从中产生的，诗歌。曾经是僵死的事实，一变而为活跃的思想。这思想可能静止也可以前行。它有了持久的生命，它开始飞翔，它开始感招。这些活动与思想的深度成正比，思想的深度决定了它飞翔的高度与它可能的放歌年限。

或许，我也可以这样说，思想的持久与影响力依赖于把生活事实转化为真知这一思进程的深度和广度。和蒸馏程度成正比的是那产品纯度和耐久性。但是，不存在绝对的完美。如同不存在可以产生绝对真空的真空泵，也不存在这样的艺术家，他可以在他的书中完全摈弃常规，突破所有局限，并成为不朽。他也不可能完成这样的书，其中全为纯粹的思想，并全面的有益于后世就如同有益于当时，这种影响，哪怕对于下一代也难以做到。人们发现，每一个时代都要书写自己的书，甚或是，前一个时代为下一个著述。古旧的著作不能满足这样的需求。

这样形成了一个危险的误区。附骊于创造行为－－思想的行动－－的神圣性，延伸包容了对这行动的记录。那朗诵诗歌的诗人被视为圣者，他的诗歌也成为神圣。这作者有端正和智慧的心灵，那么，确定无疑的，他的书也必完美无缺，这就如同对英雄本人的热爱退化成对他的偶像的膜拜。一旦如此，这书就变成有害，向导就成为暴君。大众那迂缓难测的心智，缓慢地接受理性，一旦掌握，一旦接受这书本，就会久居其上，对任何异议咆哮不已。学院建立在已知理性之上。一本本详论它的书由思想者－－不是那在思考的大写的人－－有才能的人写出。他们的开端错了，他们从接受教条起始，而不是从他们自身对原则的观瞻出发。温良的年轻人在图书馆里成长，确信他们的义务就是接受西塞罗，洛克，或培根的观点，这些年轻人忘记了，西塞罗，洛克，或培根在写他们的书时，也是坐在图书馆里的青年。

于是，替代思考着的大写的人，我们拥有了蛀书虫。于是，那饱览群书的阶级形成，他们重视书籍，但那并不与自然或人类的社会制度发生关联，书籍成为存在于自然和人类社会之外的第三种不动产。于是，产生了各种层次的修订者，校注者，读书狂。

书能善读时，是最好的，如果滥用，就是最有害的。什么是善用？什么是阅读的目的？什么是各种手段都要施加影响的终点？它就是启迪心智，除此无他。如果我的思想为书本吸引被完全束缚，无法循着自我的轨道运行，成为他人思想的卫星而不是自我的星系，我宁愿一本书也不读。活跃的心灵是这世上最可宝贵的。每个人都有拥有它的权利，它也就在每个人的心间。尽管，对于大多数人，这一心灵被禁锢了，或着尚未诞生。生动活跃的心智洞察绝对的真实，并述说它或着从事创造。在这一过程中，它是天才的，但它不是零星分散于秉赋特异者中的特权;它是属于每个人的财富。正是由于这种本质，它也是进步的。书本，学院和艺术学校，各种其他机构，请停止重复往日天才的教诲。这教诲是好的，让我们遵循它们，这些社会实体如是说。他们束缚我，他们只向后看而不会前瞻。但是，天才是前瞻性的：人的双眼长在前额不是后脑。普通人期盼着，天才却创造。无论是何才能，不去创造，他就不属于神的精淬之流－－可能有余灰和烟，但没有火焰。有创新的方式，有创新的行动，有创新的文字，这方式，行动和文字不指说着习惯和权威，它们跃然产生于头脑中有益于社会和公平的观念之中。

另一方面，取代自我预见，这心灵接受其它思想以发现自己的真实，尽管它身处光的洪流之中，没有独处，审视，和自我恢复，心灵会受到致命的伤害。天才的过度影响是下一个天才的敌人。任何国度的文学创作都是我论点的证明。英语诗剧就已经莎士比亚化达两百年了。无疑，正确的阅读方法是存在的，尽管这方法被刻意贬低。思考着的大写人绝不能受限于他的工具。书籍是学者闲暇时的伴侣。当他可以直接获读上帝时，把这宝贵的时光用于流览他人的复述就是浪费。但当黑暗的间隙出现，一定会有这样的时光－－太阳躲藏，星辰收敛了光芒－－我们去找那点亮的灯烛，让它们指引通向东方的道路，那通向黎明之路。我们倾听，有如我们述说。有这样的阿拉伯格言，"一棵无花果树，看着另一棵，结出果实"。我们从阅读优秀书籍中获得的乐趣确实非比寻常。这些书籍让我们深信，一个自然写作，另一个自然阅读。我们带着现代的兴趣阅读伟大英语诗歌作者－－乔叟，(Marvell，Dryden)－－的作品，

我是说，这乐趣源于他们诗歌中超越时代的精粹。在我们阅读的乐趣里也包涵着敬畏和惊叹，这位生活于一百或两百年前的诗人，创造出如此靠近我心灵的诗篇，几如我所思所写。仅为支持哲学有关人脑同一性的信念，我们就应有某些已确立的和谐，一些对心智属性的洞察，和某种为未来需求所做的准备－－就如我们观察到的，昆虫在死前为它从未谋面的后代储蓄食物的行为。

我不会贬低书籍的作用，尽管有对独立体系的喜爱或夸大直觉的驱使。我们都知道，如同身体可以得到食物的滋养，这食物可能是煮烂的植物也可能是废料杂碎，人脑也可以吸收各种知识。伟大的英雄人物曾经存在过，他们几乎全部的知识，都是从书本里得到的。我仅需指出的是，要有足够强大的头脑来消化这知识。一个发明者才会善读书籍。就如成语所言："那带回印第人财宝的，一定也要把财宝带出去。"即有创造性的写作也有创造性的阅读。当大脑沉浸于劳作和发明时，无论我们在阅读什么，它都会放射出照亮事物多层蕴意的光芒。这时候，每句话都显示出双倍的重要，我们作者的感官有如世界般宽阔。我们这时明白了这样的真实，那预言者在岁月重压下的洞察是短暂而罕见的，对它的记录也必如是，也许就是卷册中的几页。洞察的双眼在柏拉图和莎士比亚的著述中只读那样的几页－－那仅有的真正神喻－－其他的就可拒之门外，如同柏拉图和莎士比亚的镌言也寥寥无几。

理所当然，有一种阅读对于聪慧的人是不可或缺的。他必须通过勤奋的阅读才能获得历史和精确科学的知识。学院以相似的方式有它们不可替代的功能－－教授基本知识。但是，只有它们训练的目的是为创造不是为训练本身时，才会对我们有大助益，学院聚集起各种天才的全部光芒于大庭广众，集聚起烈火锻炼青年学子之心。思想和知识是这样的自然体，机构和权利于此无立足之地。以华服与金钱为基础，可能价值连城，却不能替代智慧的一句话或是它的一个音节。忘记这一点，我们美国的学院也许会逐年富有，但他们对公众的重要性却会衰减。

3.世界上有这样一种观念，学者应该是隐居者，体弱多病的人——不能胜任任何劳作和公益事业，与其他人相比，如同折纸刀与斧头用途的区别。所谓"实用的"人嘲笑沉思的人，\。沉思默想者，他们必只能沉思默想。我听过这样的说法，教士——当今，与其他人相比他们最易被视为学者——被视为雌性；因为他们听不到男人的粗俗的前言不搭后语的交谈，他们只有细碎而精致的语言。他们几乎被剥夺了公众权利，甚至，有人鼓吹教士禁婚。尽管宥于书斋的阶层可能确是如此，但这观念并不公正也缺乏智慧。行动对于学者确属次要，但也十分关键。没有它，学者就非完整的人。没有它，思想就不会成熟为真知。世界在眼前如云雾中的美景，我们甚至不能看到它的美丽。没有行动就是胆怯，没有英雄般的头脑，就没有真正的学者。思想的诞生，它从无意识到意识的过渡，这就是行动。由于我的经历，我明白这些道理。我们能马上辨明什么人的文字充满生命，什么人的没有。

世界，——这心灵的身影，或者说另一个自我，广阔展现于我们周围。它的吸引力是打开我思想之门的钥匙，使我认识了自身。我充满渴望地奔向这喧嚣的世界。我抓住身边人的手，在这竞技场我站在我的位置上受难和工作，受我本能的指引，我知道这静默的深谷会回响话语之声。我洞悉这世界的规律，我驱散恐惧，我罗列世界于我不断扩展的生命轨迹上。这生命的种种我经验于心，这宽阔的旷野我曾征服我曾播种，我已伸展自我至此，阔展我的领域如是。我无法想象有人因为懒惰放弃加入行动的行列。这是他论说中的珍珠和红宝石。辛劳，病痛，恼怒和渴望，它们教授我们口才和智慧。真正的学者痛心于失去的任何行动机会，犹如痛心于失去了自身的力量。

行动是智慧陶铸其灿烂成果的原材料。这确也是一个奇异的过程，经验转化为思想，如桑叶变成绸缎。这变化过程连绵不断，不舍昼夜。我们童年和青年期的行动和事件成为静心观察的对象。它们有如空中的美丽图画。但我们却不能这样对待近期的行动——我们正在处理的事物。对于这些我们不能静心观瞻。我们对此的感受尚未成型。我们如同感觉我们的手，脚，或我们的头脑那样感觉着它们。这新事件还是我们生活的一部分——它尚浸没于我们的潜意识中。在某一沉思默想时刻，它和我们的生活脱离如同成熟的果实离开枝头——变为我们头脑中的思想。即刻，它被提升，被变形，那易腐的渐变为不朽。最终，它成为美的客体，尽管它的起源和环境是那么低贱。也请留意朔源这事件的困难。在它的萌芽期，它不会飞翔，它没有光彩，它只是一个无趣的蛹。但是突然地，未能察觉，这懵懂之物伸展出翅膀，变成智慧的天使。如此，在我们的个人生活中就不存在这样的情形：思想将永远带着那粘连难动的躯壳，也不会令我们大吃一惊的从我们的躯体跃升到天界。摇篮和婴儿期，学校和游戏场，对男孩，对狗，对教鞭的恐惧，对小女孩和浆果的喜爱，等等这些曾充斥我们天空的琐碎，会消失无踪；朋友，亲戚，职业和党派，城市和乡村，国家和世界，也一定会飞翔和歌唱。

当然，那些全身投入到合理的行动中的人，他会得到最丰盛的智慧报尝。我不会关闭自我于这行动的世界之外，不会把橡树移植于花盆，让它去忍受饥饿，变得虚弱；也不会依赖于单一学派的收获并只穷尽某一思想脉络，那些塞尔维亚人靠为全欧洲雕刻牧羊人和抽烟斗荷兰人木偶为生，有一天上山找木材，发现他们已经砍掉了最后一棵松树。众多书籍的作者们，他们已经写出他们的思想，因着他们可敬佩的智慧，他们从西腊和巴勒斯坦出航，跟随着设伏捕猎者进入大草原，或穿梭于阿尔及尔去补充他们为人所需的货物。

即使只为了学习一个词汇，学者也会是行动的热烈参与者。生活就是我们的字典。在乡村的劳作或在城市里，这岁月绝非虚掷，学者对于各行各业的洞察，与男男女女的坦诚相交，从事科学艺术活动，最终掌握语言包含和表达概念的方方面面。从一个演说者语言的贫瘠或丰富，我可以马上判断出，他的生活是否丰富多彩。生活积淀于我们身上，如同踩石场，我们从中获得房瓦和墙瓦为今天的石业所用。这就是学习语法的方法。学院和书本只是复制从田野里和工场中产生的语言。行动的最终价值在于，它是源泉，如同书本，并更胜于书本。那伟大的自然涨落律，它表现于一呼一吸中，它表现在欲望和恹足的对立，它也显身于大海的潮涌潮落，日月的交替，冷和热的变化中；然而，我们称为两极性原则，它深深渗透于原子和液体中——"无碍的传输和反射之流"牛顿这样表述它，这是心灵之律，因而也是自然律。头脑在思考，在行动，他们互为因果。当艺术家耗尽他的材料，当想象不再成型，当思维已无法把握，而书本又过枯燥——他永远拥有生活这一源泉。德行重于智慧。思想有其功用，而生活是这功用的起点。溪流回溯于源泉。一个伟大的心灵也是生活的强者，如同他是思想的强者。他会缺少那些容纳传递真理器官和媒介吗?

他还是可以后退乃至依赖于构成生活的力量，表达它们。这将是完整的行动。思想只是行动的一部分。让那伟大的正义之光在他的生活里闪耀。让那美丽的情感歌唱在他低矮的屋沿。那些"默默无闻"之辈与他同居同行，在日常生活的流光中，他们会感受到他特殊构造的力量，这胜过任何公开的精心策划的表演。时间会告诉他，作为学者，生活的每一小时都不会虚度。因这生活，他发现了那与外界影响隔绝隐藏在的他本能中的宝藏。那在优雅做作中失去的，将会从力量中重获。这情行不会发生于那些被教育体系耗尽了自我文化的一群。那摧毁旧和创造新，对人有益的巨人。他只能从强悍而狂放的自然中走来。最终，从巫师和狂暴斗士中走来了阿耳弗雷得和莎士比亚。

因为这些信念，我乐于耳闻那些语言，它们赞美普通大众劳作的尊严和重要性。在那熟练或生疏的手中，锄头和铁锹有着尚为被发现的美德。劳作在各处受到欢迎，我们受邀投入工作；

我们只要注意不要跨越这个限制：人不应为了扩展其事功，放弃自我对流行的观念和行事准则的判断。

我已谈到了自然，书本，和行动对学者的教诲之功。我们就要谈论他的责任所在。

学者作为大写思考着的人。他们应完全由自信构成。学者的府第是欢呼颂扬的所在，通过揭示隐藏于表相下的真相，他们引领大众。他孜孜不倦于那缓慢，没有荣耀，没有金钱收入的体察。FLAMSTEEED 和HERSCHEL在他们闪闪发光的实验室里将星晨分类，他们享受人们的赞扬，那研究成果灿烂夺目而有益于人，他们必享有人们的赞扬。但是，他，在无人知晓的书斋里，把人类心智的星晨和星云分类，这些，尚无人触及。日月走过，因着新的事实他修改着往昔的记录。他一定要放弃表现以及即刻获得荣誉的欲望。在他长期的准备里，他一定要对时兴的艺术视而不见并不为所动，承受着被那能人挤开的痛苦。

长时间的，他演说磕拌，他用旧思想引领今世。更可憎恶的，他必须接受——这情形太过普遍!——贫困和孤独。放弃了容易而宜人的老路，拒绝了流行，教育和社会接受的宗教，在十字路口，他选择了创造自己的原则；当然，伴随他的自我谴责，心灵的软弱，经常性的不确定感和失去的时间；这一切都是他依靠自己，自我引导之路上的荨麻丛和挡路藤蔓；更有甚者，他面对社会几乎绝对的拒斥，尤其是来自受过教育的那部分。什么能平衡他的损失和所受侮谩?在发挥人类本然最高等级的功用中，他得到慰籍。他成为这样的人，他们超越自我的种种考虑，他们呼吸并生活于大众中和光芒四射的思想里。他是世界之目，他有世界之心。他的目的是抗拒庸俗卑下的富有——那可能使社会堕落为野蛮。通过保有和传播英雄的情感，高贵灵魂的传记，韵率优美的诗歌和人类历史的结论。无论在何种紧急情况下，无论是何等庄严时刻，无论是什么内容，那神喻般的，发自人类心灵对这行动世界的评论，他都要接受并传播出去。无论理性从她不可冒犯的王座，对形同过客的人们和现实事件作出什么样的全新论断——他都要听到并将其宣示。

这些是他的功能，自信成为他自身无可分割的一部分，他从不屈从于大众的时髦风尚。他，也只有他懂得这世界。这世界的朝夕之间仅仅是表像。某些礼仪，某些政府造就的崇拜物，一些短命的行业，战争或人物，一半的人类赞同而另一半则反对的观念，似乎一切取决于是赞成还是反对。更大的可能是，整个争论跟本不值得学者去花费哪怕倾听的脑力。请他保有这样的信念：玩具枪的声音就是玩具枪的声音，尽管这世界的古人和今贤们坚持说那是世界末日开始的声响。以沉静和坚定，以严谨的抽象，请他自我引领；反复观察，忍受被忽视，忍受被指责；善用自己的时间，——如果他能自我满足于他所发现的真实，他就足够幸福。成功踏着正确的足迹而来。本能充满自信的指引他，使他将他所想告知他的兄弟。而后，他了解到，深掘自身头脑的隐密，他也正深入到所有人类头脑的隐密中。他也明了，掌握他个人思维的规律，在某种程度上，他成为他所代言的人群思想的主人，和一切可以接受他，传译他语言的人群的导师。诗人，在绝对孤独中追寻记录下他瞬间即逝的思想，人们发现，他所记录的，对于拥挤城市中的人们也是真实的。这代言人开始并不能肯定他那无所隐瞒的表白是适宜的，——出于对他听众所知甚少，——直到他明白他在填补听众所缺；众人吸啜他的言语是因为他满足了他们自己的天性所需；他越沉潜深入于他自我隐密的预感，他会惊奇的发现，那内容就是最广为接受，最为公开的，并具有普遍意义的真实。人们因它欣喜欢悦；人们感受美好超越。这是我的音乐，这就是自我。

充分自信，包涵了所有美德。学者应完全自由，——自由而勇敢。自由，以至不受自由定义的限制，"不存在任何障碍，除了源出于他自身的。"勇敢；因为怯懦，出于学者的功能，是

一定要加以摈弃的。恐惧总是生自无知。在危险时分，如果他的沉静产生于孩童和妇人般的假设——他是受保护的一群——那将是可耻的；甚或为了一时的安宁，从政治的或扰人的问题上避开，将头如鸵鸟般藏入茂盛的灌木丛，窥视起显微镜或如驱散恐惧的吹着口哨的男孩般写起韵律诗，这一切必是可耻的。就让危险是危险吧，让恐惧来的更骇人些。男子汉气概使他转而直面这一切。让他直视它的双眼，探究恐惧的本质和它的起源，——看到那猛狮的怯懦——那并不难以揭穿；他就会获得对它本质和范畴的完全明了和把握；他就会贯透它的另一面从而将其击败，气宇宣昂地离它而去。这世界是他的，他看穿了它的假面。那些装聋做哑，那些完全盲目的习俗，你看到那些忽略以久的谬误，它们谬种流传就是因为默许——你的默许。把它当做谎言，你已给了它致命的一击。是的，我们是胆怯的——我们不值得信赖。那种认为我们出现于自然太晚了，世界的建构久已完成的观念，是有害的。如同世界在上帝的手中是可塑的，变动的；我们带给世界属于上帝的荣耀也是一样。对于无知和邪恶的黑暗，这就是煫石。他们可能随时变化适应。但是，按人心中的神性的多寡，天宇在他面前流过(TAKES HIS SEGNET AND FORM)。能改变物质的人，他并不伟大；改变我思想者，才可称伟大。以其思想润色全部的自然和艺术，他们是世界的王者。他们以赏心悦目的清明宁静讨论问题说服众人，他们正从事的工作是世代相期的果实，现在它成熟了，列国都受邀参加这丰收。伟大的人从事伟大的事业。无论迈克唐纳座在何处，那就是长桌的首席。林纳使植物学成为最诱人的学问，他把它从农夫和采集草药的妇女手中分离出来；戴维之于化学；卡维亚之于化石采集；莫不如是，贡献阙伟。对于清醒工作目标明确的人，这时代总是属于他们。众人易变的评判跟随那充满真实的头脑——他的头脑，有如大西洋涌起的波涛追随满月。

他的自信，来源深不可测——烛照无法洞穿的窈暗。当我宣示自我的观念，或许我并未顾及听众的感觉。但我谈到完整人的信念时，就已经显示了我的期望所在。我确信人被误导了，他误导了自我。他几乎就要失去那引导他重归高贵特性的光芒。人正变的无足轻重。历史上的人类，今日世界上的人类型似蝼蚁，他们渺小，他们被唤做大众，被称为人群。在一个世纪里，或是一个千年中，有一俩个人，他们的生存庶几近乎于每个人都应该拥有的存在状态。大众在英雄和诗歌里看到他们青绿粗糙的自我成熟；是的，然后他们满足于渺小，似乎这样才能获得真正的身高。这是什么样的证词——崇伟，怜悯，诞生自学者天性中的需求，为那些可怜的部落人众，那些追随者们而诞生，他们欢欣喜悦于他们酋长的荣耀。那可怜人和卑贱者发现，他们安于政治社会低下地位和自身巨大道德容量的补偿。平凡者满足于如蚊蝇般在伟人的道路上被拂过，为带来公正，为了全体人们期盼和赞颂的最高贵的愿望。平凡大众沐浴于那伟人的光芒，并感受那光芒有如自身的元素。他们把出自被蹂躏自我的人的尊严，放置于英雄的双肩，不惜一死的为那伟大心脏的跳动加入一滴鲜血，那些巨大的筋骨战斗并征服。他为我们活着，我们活在他的生命里。

from Addresses, published as part of Nature; Addresses and Lectures

Ralph Waldo Emerson

An Oration delivered before the Phi Beta Kappa Society, at Cambridge, August 31, 1837

Mr. President and Gentlemen,

I greet you on the re-commencement of our literary year. Our anniversary is one of hope, and, per

haps, not enough of labor. We do not meet for games of strength or skill, for the recitation of histo ries, tragedies, and odes, like the ancient Greeks; for parliaments of love and poesy, like the Troub adours; nor for the advancement of science, like our cotemporaries in the British and European ca pitals. Thus far, our holiday has been simply a friendly sign of the survival of the love of letters a mongst a people too busy to give to letters any more. As such, it is precious as the sign of an indes tructible instinct. Perhaps the time is already come, when it ought to be, and will be, something els e; when the sluggard intellect of this continent will look from under its iron lids, and fill the postp oned expectation of the world with something better than the exertions of mechanical skill. Our da y of dependence, our long apprenticeship to the learning of other lands, draws to a close. The milli ons, that around us are rushing into life, cannot always be fed on the sere remains of foreign harve sts. Events, actions arise, that must be sung, that will sing themselves. Who can doubt, that poetry will revive and lead in a new age, as the star in the constellation Harp, which now flames in our ze nith, astronomers announce, shall one day be the pole-star for a thousand years?

In this hope, I accept the topic which not only usage, but the nature of our association, seem to pre scribe to this day, — the AMERICAN SCHOLAR. Year by year, we come up hither to read one more chapter of his biography. Let us inquire what light new days and events have thrown on his c haracter, and his hopes.

It is one of those fables, which, out of an unknown antiquity, convey an unlooked-for wisdom, that the gods, in the beginning, divided Man into men, that he might be more helpful to himself; just a s the hand was divided into fingers, the better to answer its end.

The old fable covers a doctrine ever new and sublime; that there is One Man, — present to all part icular men only partially, or through one faculty; and that you must take the whole society to find t he whole man. Man is not a farmer, or a professor, or an engineer, but he is all. Man is priest, and scholar, and statesman, and producer, and soldier. In the divided or social state, these functions are parcelled out to individuals, each of whom aims to do his stint of the joint work, whilst each other performs his. The fable implies, that the individual, to possess himself, must sometimes return fro m his own labor to embrace all the other laborers. But unfortunately, this original unit, this fountai n of power, has been so distributed to multitudes, has been so minutely subdivided and peddled ou t, that it is spilled into drops, and cannot be gathered. The state of society is one in which the mem bers have suffered amputation from the trunk, and strut about so many walking monsters, — a goo d finger, a neck, a stomach, an elbow, but never a man.

Man is thus metamorphosed into a thing, into many things. The planter, who is Man sent out into t he field to gather food, is seldom cheered by any idea of the true dignity of his ministry. He sees hi s bushel and his cart, and nothing beyond, and sinks into the farmer, instead of Man on the farm. T he tradesman scarcely ever gives an ideal worth to his work, but is ridden by the routine of his craf t, and the soul is subject to dollars. The priest becomes a form; the attorney, a statute-book; the me chanic, a machine; the sailor, a rope of a ship.

In this distribution of functions, the scholar is the delegated intellect. In the right state, he is, Man Thinking. In the degenerate state, when the victim of society, he tends to become a mere thinker, o r, still worse, the parrot of other men's thinking.

In this view of him, as Man Thinking, the theory of his office is contained. Him nature solicits wit h all her placid, all her monitory pictures; him the past instructs; him the future invites. Is not, inde ed, every man a student, and do not all things exist for the student's behoof? And, finally, is not th

e true scholar the only true master? But the old oracle said, `All things have two handles: beware o

f the wron

g one.' In life, too often, the scholar errs wit

h mankind and forfeits his privilege. Let us s ee him in his school, and consider him in reference to the main influences he receives.

I. The first in time and the first in importance of the influences upon the mind is that of nature. Ev ery day, the sun; and, after sunset, night and her stars. Ever the winds blow; ever the grass grows. Every day, men and women, conversing, beholding and beholden. The scholar is he of all men wh om this spectacle most engages. He must settle its value in his mind. What is nature to him? There is never a beginning, there is never an end, to the inexplicable continuity of this web of God, but a lways circular power returning into itself. Therein it resembles his own spirit, whose beginning, w hose ending, he never can find, — so entire, so boundless. Far, too, as her splendors shine, system on system shooting like rays, upward, downward, without centre, without circumference, — in the mass and in the particle, nature hastens to render account of herself to the mind. Classification be gins. To the young mind, every thing is individual, stands by itself. By and by, it finds how to join two things, and see in them one nature; then three, then three thousand; and so, tyrannized over by its own unifying instinct, it goes on tying things together, diminishing anomalies, discovering root s running under ground, whereby contrary and remote things cohere, and flower out from one ste m. It presently learns, that, since the dawn of history, there has been a constant accumulation and c lassifying of facts. But what is classification but the perceiving that these objects are not chaotic, a nd are not foreign, but have a law which is also a law of the human mind? The astronomer discove rs that geometry, a pure abstraction of the human mind, is the measure of planetary motion. The ch emist finds proportions and intelligible method throughout matter; and science is nothing but the fi nding of analogy, identity, in the most remote parts. The ambitious soul sits down before each refr actory fact; one after another, reduces all strange constitutions, all new powers, to their class and t heir law, and goes on for ever to animate the last fibre of organization, the outskirts of nature, by i nsight.

Thus to him, to this school-boy under the bending dome of day, is suggested, that he and it procee d from one root; one is leaf and one is flower; relation, sympathy, stirring in every vein. And what is that Root? Is not that the soul of his soul? — A thought too bold, — a dream too wild. Yet when this spiritual light shall have revealed the law of more earthly natures, — when he has learned to worship the soul, and to see that the natural philosophy that now is, is only the first gropings of its gigantic hand, he shall look forward to an ever expanding knowledge as to a becoming creator. He shall see, that nature is the opposite of the soul, answering to it part for part. One is seal, and one i s print. Its beauty is the beauty of his own mind. Its laws are the laws of his own mind. Nature the n becomes to him the measure of his attainments. So much of nature as he is ignorant of, so much of his own mind does he not yet possess. And, in fine, the ancient precept, "Know thyself," and th e modern precept, "Study nature," become at last one maxim.

II. The next great influence into the spirit of the scholar, is, the mind of the Past, — in whatever fo rm, whether of literature, of art, of institutions, that mind is inscribed. Books are the best type of th e influence of the past, and perhaps we shall get at the truth, — learn the amount of this influence more conveniently, — by considering their value alone.

The theory of books is noble. The scholar of the first age received into him the world around; broo ded thereon; gave it the new arrangement of his own mind, and uttered it again. It came into him, l ife; it went out from him, truth. It came to him, short-lived actions; it went out from him, immortal thoughts. It came to him, business; it went from him, poetry. It was dead fact; now, it is quick tho ught. It can stand, and it can go. It now endures, it now flies, it now inspires. Precisely in proportio n to the depth of mind from which it issued, so high does it soar, so long does it sing.

Or, I might say, it depends on how far the process had gone, of transmuting life into truth. In prop ortion to the completeness of the distillation, so will the purity and imperishableness of the produc t be. But none is quite perfect. As no air-pump can by any means make a perfect vacuum, so neith er can any artist entirely exclude the conventional, the local, the perishable from his book, or write a book of pure thought, that shall be as efficient, in all respects, to a remote posterity, as to cotem poraries, or rather to the second age. Each age, it is found, must write its own books; or rather, eac h generation for the next succeeding. The books of an older period will not fit this.

Yet hence arises a grave mischief. The sacredness which attaches to the act of creation, — the act of thought, — is transferred to the record. The poet chanting, was felt to be a divine man: hencefor th the chant is divine also. The writer was a just and wise spirit: henceforward it is settled, the boo k is perfect; as love of the hero corrupts into worship of his statue. Instantly, the book becomes no xious: the guide is a tyrant. The sluggish and perverted mind of the multitude, slow to open to the i ncursions of Reason, having once so opened, having once received this book, stands upon it, and makes an outcry, if it is disparaged. Colleges are built on it. Books are written on it by thinkers, no t by Man Thinking; by men of talent, that is, who start wrong, who set out from accepted dogmas, not from their own sight of principles. Meek young men grow up in libraries, believing it their dut y to accept the views, which Cicero, which Locke, which Bacon, have given, forgetful that Cicero, Locke, and Bacon were only young men in libraries, when they wrote these books.

Hence, instead of Man Thinking, we have the bookworm. Hence, the book-learned class, who valu e books, as such; not as related to nature and the human constitution, but as making a sort of Third Estate with the world and the soul. Hence, the restorers of readings, the emendators, the biblioma niacs of all degrees.

soul active sees absolute truth; and utters truth, or creates. In this action, it is genius; not the privil ege of here and there a favorite, but the sound estate of every man. In its essence, it is progressive. The book, the college, the school of art, the institution of any kind, stop with some past utterance o f genius. This is good, say they, — let us hold by this. They pin me down. They look backward an d not forward. But genius looks forward: the eyes of man are set in his forehead, not in his hindhe ad: man hopes: genius creates. Whatever talents may be, if the man create not, the pure efflux of t he Deity is not his; — cinders and smoke there may be, but not yet flame. There are creative mann ers, there are creative actions, and creative words; manners, actions, words, that is, indicative of n o custom or authority, but springing spontaneous from the mind's own sense of good and fair.

On the other part, instead of being its own seer, let it receive from another mind its truth, though it were in torrents of light, without periods of solitude, inquest, and self-recovery, and a fatal disserv ice is done. Genius is always sufficiently the enemy of genius by over influence. The literature of every nation bear me witness. The English dramatic poets have Shakspearized now for two hundre d years.

Undoubtedly there is a right way of reading, so it be sternly subordinated. Man Thinking must not be subdued by his instruments. Books are for the scholar's idle times. When he can read God direc tly, the hour is too precious to be wasted in other men's transcripts of their readings. But when the intervals of darkness come, as come they must, — when the sun is hid, and the stars withdraw thei r shining, — we repair to the lamps which were kindled by their ray, to guide our steps to the East again, where the dawn is. We hear, that we may speak. The Arabian proverb says, "A fig tree, loo king on a fig tree, becometh fruitful."

It is remarkable, the character of the pleasure we derive from the best books. They impress us with the conviction, that one nature wrote and the same reads. We read the verses of one of the great E nglish poets, of Chaucer, of Marvell, of Dryden, with the most modern joy, — with a pleasure, I m ean, which is in great part caused by the abstraction of all time from their verses. There is some a we mixed with the joy of our surprise, when this poet, who lived in some past world, two or three hundred years ago, says that which lies close to my own soul, that which I also had wellnigh thoug ht and said. But for the evidence thence afforded to the philosophical doctrine of the identity of all minds, we should suppose some preestablished harmony, some foresight of souls that were to be, and some preparation of stores for their future wants, like the fact observed in insects, who lay up food before death for the young grub they shall never see.

men have existed, who had almost no other information than by the printed page. I only would say , that it needs a strong head to bear that diet. One must be an inventor to read well. As the proverb says, "He that would bring home the wealth of the Indies, must carry out the wealth of the Indies." There is then creative reading as well as creative writing. When the mind is braced by labor and i nvention, the page of whatever book we read becomes luminous with manifold allusion. Every sen tence is doubly significant, and the sense of our author is as broad as the world. We then see, what is always true, that, as the seer's hour of vision is short and rare among heavy days and months, so is its record, perchance, the least part of his volume. The discerning will read, in his Plato or Shak speare, only that least part, — only the authentic utterances of the oracle; — all the rest he rejects, were it never so many times Plato's and Shakspeare's.

Of course, there is a portion of reading quite indispensable to a wise man. History and exact scienc e he must learn by laborious reading. Colleges, in like manner, have their indispensable office, —to teach elements. But they can only highly serve us, when they aim not to drill, but to create; whe n they gather from far every ray of various genius to their hospitable halls, and, by the concentrate d fires, set the hearts of their youth on flame. Thought and knowledge are natures in which apparat us and pretension avail nothing. Gowns, and pecuniary foundations, though of towns of gold, can never countervail the least sentence or syllable of wit. Forget this, and our American colleges will recede in their public importance, whilst they grow richer every year.

III. There goes in the world a notion, that the scholar should be a recluse, a valetudinarian, — as u nfit for any handiwork or public labor, as a penknife for an axe. The so-called `practical men' snee r at speculative men, as if, because they speculate or see, they could do nothing. I have heard it sai d that the clergy, — who are always, more universally than any other class, the scholars of their da y, — are addressed as women; that the rough, spontaneous conversation of men they do not hear, but only a mincing and diluted speech. They are often virtually disfranchised; and, indeed, there ar e advocates for their celibacy. As far as this is true of the studious classes, it is not just and wise. A ction is with the scholar subordinate, but it is essential. Without it, he is not yet man. Without it, th ought can never ripen into truth. Whilst the world hangs before the eye as a cloud of beauty, we ca nnot even see its beauty. Inaction is cowardice, but there can be no scholar without the heroic min d. The preamble of thought, the transition through which it passes from the unconscious to the con scious, is action. Only so much do I know, as I have lived. Instantly we know whose words are loa ded with life, and whose not.

If it were only for a vocabulary, the scholar would be covetous of action. Life is our dictionary. Ye ars are well spent in country labors; in town, — in the insight into trades and manufactures; in fran k intercourse with many men and women; in science; in art; to the one end of mastering in all their facts a language by which to illustrate and embody our perceptions. I learn immediately from any speaker how much he has already lived, through the poverty or the splendor of his speech. Life lie s behind us as the quarry from whence we get tiles and copestones for the masonry of to-day. This is the way to learn grammar. Colleges and books only copy the language which the field and the w

ork-yard made.

But the final value of action, like that of books, and better than books, is, that it is a resource. That great principle of Undulation in nature, that shows itself in the inspiring and expiring of the breath ; in desire and satiety; in the ebb and flow of the sea; in day and night; in heat and cold; and as yet more deeply ingrained in every atom and every fluid, is known to us under the name of Polarity, — these "fits of easy transmission and reflection," as Newton called them, are the law of nature be cause they are the law of spirit.

The mind now thinks; now acts; and each fit reproduces the other. When the artist has exhausted h is materials, when the fancy no longer paints, when thoughts are no longer apprehended, and book s are a weariness, — he has always the resource to live. Character is higher than intellect. Thinkin g is the function. Living is the functionary. The stream retreats to its source. A great soul will be st rong to live, as well as strong to think. Does he lack organ or medium to impart his truths? He can still fall back on this elemental force of living them. This is a total act. Thinking is a partial act. Le t the grandeur of justice shine in his affairs. Let the beauty of affection cheer his lowly roof. Those 'far from fame,' who dwell and act with him, will feel the force of his constitution in the doings an d passages of the day better than it can be measured by any public and designed display. Time shal l teach him, that the scholar loses no hour which the man lives. Herein he unfolds the sacred germ of his instinct, screened from influence. What is lost in seemliness is gained in strength. Not out of those, on whom systems of education have exhausted their culture, comes the helpful giant to dest roy the old or to build the new, but out of unhandselled savage nature, out of terrible Druids and B erserkirs, come at last Alfred and Shakspeare.

I hear therefore with joy whatever is beginning to be said of the dignity and necessity of labor to e very citizen. There is virtue yet in the hoe and the spade, for learned as well as for unlearned hand s. And labor is everywhere welcome; always we are invited to work; only be this limitation observ ed, that a man shall not for the sake of wider activity sacrifice any opinion to the popular judgment s and modes of action.

I have now spoken of the education of the scholar by nature, by books, and by action. It remains to say somewhat of his duties.

They are such as become Man Thinking. They may all be comprised in self-trust. The office of the scholar is to cheer, to raise, and to guide men by showing them facts amidst appearances. He plies the slow, unhonored, and unpaid task of observation. Flamsteed and Herschel, in their glazed obs ervatories, may catalogue the stars with the praise of all men, and, the results being splendid and u seful, honor is sure. But he, in his private observatory, cataloguing obscure and nebulous stars of t he human mind, which as yet no man has thought of as such, — watching days and months, somet imes, for a few facts; correcting still his old records; — must relinquish display and immediate fa me. In the long period of his preparation, he must betray often an ignorance and shiftlessness in po pular arts, incurring the disdain of the able who shoulder him aside. Long he must stammer in his s peech; often forego the living for the dead. Worse yet, he must accept, — how often! poverty and solitude. For the ease and pleasure of treading the old road, accepting the fashions, the education, t he religion of society, he takes the cross of making his own, and, of course, the self-accusation, the

faint heart, the frequent uncertainty and loss of time, which are the nettles and tangling vines in th e way of the self-relying and self-directed; and the state of virtual hostility in which he seems to st and to society, and especially to educated society. For all this loss and scorn, what offset? He is to find consolation in exercising the highest functions of human nature. He is one, who raises himself from private considerations, and breathes and lives on public and illustrious thoughts. He is the w orld's eye. He is the world's heart. He is to resist the vulgar prosperity that retrogrades ever to barb arism, by preserving and communicating heroic sentiments, noble biographies, melodious verse, a nd the conclusions of history. Whatsoever oracles the human heart, in all emergencies, in all solem n hours, has uttered as its commentary on the world of actions, — these he shall receive and impar t. And whatsoever new verdict Reason from her inviolable seat pronounces on the passing men an d events of to-day, — this he shall hear and promulgate.

These being his functions, it becomes him to feel all confidence in himself, and to defer never to t he popular cry. He and he only knows the world. The world of any moment is the merest appearan ce. Some great decorum, some fetish of a government, some ephemeral trade, or war, or man, is cr ied up by half mankind and cried down by the other half, as if all depended on this particular up or down. The odds are that the whole question is not worth the poorest thought which the scholar ha s lost in listening to the controversy. Let him not quit his belief that a popgun is a popgun, though t he ancient and honorable of the earth affirm it to be the crack of doom. In silence, in steadiness, in severe abstraction, let him hold by himself; add observation to observation, patient of neglect, pati ent of reproach; and bide his own time, — happy enough, if he can satisfy himself alone, that this day he has seen something truly. Success treads on every right step. For the instinct is sure, that pr ompts him to tell his brother what he thinks. He then learns, that in going down into the secrets of his own mind, he has descended into the secrets of all minds. He learns that he who has mastered a ny law in his private thoughts, is master to that extent of all men whose language he speaks, and of all into whose language his own can be translated. The poet, in utter solitude remembering his spo ntaneous thoughts and recording them, is found to have recorded that, which men in crowded citie s find true for them also. The orator distrusts at first the fitness of his frank confessions, — his wa nt of knowledge of the persons he addresses, — until he finds that he is the complement of his hea rers; — that they drink his words because he fulfils for them their own nature; the deeper he dives into his privatest, secretest presentiment, to his wonder he finds, this is the most acceptable, most public, and universally true. The people delight in it; the better part of every man feels, This is my music; this is myself.

In self-trust, all the virtues are comprehended. Free should the scholar be, — free and brave. Free even to the definition of freedom, "without any hindrance that does not arise out of his own constit ution." Brave; for fear is a thing, which a scholar by his very function puts behind him. Fear alway s springs from ignorance. It is a shame to him if his tranquillity, amid dangerous times, arise from the presumption, that, like children and women, his is a protected class; or if he seek a temporary peace by the diversion of his thoughts from politics or vexed questions, hiding his head like an ost rich in the flowering bushes, peeping into microscopes, and turning rhymes, as a boy whistles to k eep his courage up. So is the danger a danger still; so is the fear worse. Manlike let him turn and fa ce it. Let him look into its eye and search its nature, inspect its origin, — see the whelping of this l ion, — which lies no great way back; he will then find in himself a perfect comprehension of its n ature and extent; he will have made his hands meet on the other side, and can henceforth defy it, a

nd pass on superior. The world is his, who can see through its pretension. What deafness, what sto ne-blind custom, what overgrown error you behold, is there only by sufferance, — by your suffera nce. See it to be a lie, and you have already dealt it its mortal blow.

Yes, we are the cowed, — we the trustless. It is a mischievous notion that we are come late into na ture; that the world was finished a long time ago. As the world was plastic and fluid in the hands o f God, so it is ever to so much of his attributes as we bring to it. To ignorance and sin, it is flint. T hey adapt themselves to it as they may; but in proportion as a man has any thing in him divine, the firmament flows before him and takes his signet and form. Not he is great who can alter matter, b ut he who can alter my state of mind. They are the kings of the world who give the color of their p resent thought to all nature and all art, and persuade men by the cheerful serenity of their carrying the matter, that this thing which they do, is the apple which the ages have desired to pluck, now at last ripe, and inviting nations to the harvest. The great man makes the great thing. Wherever Macd onald sits, there is the head of the table. Linnaeus makes botany the most alluring of studies, and wins it from the farmer and the herb-woman; Davy, chemistry; and Cuvier, fossils. The day is alw ays his, who works in it with serenity and great aims. The unstable estimates of men crowd to him whose mind is filled with a truth, as the heaped waves of the Atlantic follow the moon.

For this self-trust, the reason is deeper than can be fathomed, — darker than can be enlightened. I might not carry with me the feeling of my audience in stating my own belief. But I have already sh own the ground of my hope, in adverting to the doctrine that man is one. I believe man has been w ronged; he has wronged himself. He has almost lost the light, that can lead him back to his preroga tives. Men are become of no account. Men in history, men in the world of to-day are bugs, are spa wn, and are called `the mass' and `the herd.' In a century, in a millennium, one or two men; that is t o say, — one or two approximations to the right state of every man. All the rest behold in the hero or the poet their own green and crude being, — ripened; yes, and are content to be less, so that ma y attain to its full stature. What a testimony, — full of grandeur, full of pity, is borne to the deman ds of his own nature, by the poor clansman, the poor partisan, who rejoices in the glory of his chie f. The poor and the low find some amends to their immense moral capacity, for their acquiescence in a political and social inferiority. They are content to be brushed like flies from the path of a gre at person, so that justice shall be done by him to that common nature which it is the dearest desire of all to see enlarged and glorified. They sun themselves in the great man's light, and feel it to be t heir own element. They cast the dignity of man from their downtrod selves upon the shoulders of a hero, and will perish to add one drop of blood to make that great heart beat, those giant sinews co mbat and conquer. He lives for us, and we live in him.

Men such as they are, very naturally seek money or power; and power because it is as good as mo ney, — the "spoils," so called, "of office." And why not? for they aspire to the highest, and this, in their sleep-walking, they dream is highest. Wake them, and they shall quit the false good, and lea p to the true, and leave governments to clerks and desks. This revolution is to be wrought by the gr adual domestication of the idea of Culture. The main enterprise of the world for splendor, for exte nt, is the upbuilding of a man. Here are the materials strown along the ground. The private life of o ne man shall be a more illustrious monarchy, — more formidable to its enemy, more sweet and ser ene in its influence to its friend, than any kingdom in history. For a man, rightly viewed, comprehe ndeth the particular natures of all men. Each philosopher, each bard, each actor, has only done for

me, as by a delegate, what one day I can do for myself. The books which once we valued more tha n the apple of the eye, we have quite exhausted. What is that but saying, that we have come up wit h the point of view which the universal mind took through the eyes of one scribe; we have been th at man, and have passed on. First, one; then, another; we drain all cisterns, and, waxing greater by all these supplies, we crave a better and more abundant food. The man has never lived that can fee

d us ever. Th

e human mind cannot be enshrined in a person, who shall set a barrier on any one sid

e to this unbounded, unboundable empire. It is one central fire, which, flaming now out o

f the lips of Etna, lightens the capes of Sicily; and, now out of the throat of Vesuvius, illuminates the towers and vineyards of Naples. It is one light which beams out of a thousand stars. It is one soul which a nimates all men.

But I have dwelt perhaps tediously upon this abstraction of the Scholar. I ought not to delay longer to add what I have to say, of nearer reference to the time and to this country.

Historically, there is thought to be a difference in the ideas which predominate over successive ep ochs, and there are data for marking the genius of the Classic, of the Romantic, and now of the Ref lective or Philosophical age. With the views I have intimated of the oneness or the identity of the mind through all individuals, I do not much dwell on these differences. In fact, I believe each indi vidual passes through all three. The boy is a Greek; the youth, romantic; the adult, reflective. I den y not, however, that a revolution in the leading idea may be distinctly enough traced.

Our age is bewailed as the age of Introversion. Must that needs be evil? We, it seems, are critical; we are embarrassed with second thoughts; we cannot enjoy any thing for hankering to know wher eof the pleasure consists; we are lined with eyes; we see with our feet; the time is infected with Ha mlet's unhappiness, —

"Sicklied o'er with the pale cast of thought."

Is it so bad then? Sight is the last thing to be pitied. Would we be blind? Do we fear lest we should outsee nature and God, and drink truth dry? I look upon the discontent of the literary class, as a m ere announcement of the fact, that they find themselves not in the state of mind of their fathers, an d regret the coming state as untried; as a boy dreads the water before he has learned that he can sw im. If there is any period one would desire to be born in, — is it not the age of Revolution; when t he old and the new stand side by side, and admit of being compared; when the energies of all men are searched by fear and by hope; when the historic glories of the old, can be compensated by the r ich possibilities of the new era? This time, like all times, is a very good one, if we but know what t o do with it.

I read with joy some of the auspicious signs of the coming days, as they glimmer already through poetry and art, through philosophy and science, through church and state.

One of these signs is the fact, that the same movement which effected the elevation of what was ca lled the lowest class in the state, assumed in literature a very marked and as benign an aspect. Inste ad of the sublime and beautiful; the near, the low, the common, was explored and poetized. That, which had been negligently trodden under foot by those who were harnessing and provisioning the

mselves for long journeys into far countries, is suddenly found to be richer than all foreign parts. T he literature of the poor, the feelings of the child, the philosophy of the street, the meaning of hous ehold life, are the topics of the time. It is a great stride. It is a sign, — is it not? of new vigor, when the extremities are made active, when currents of warm life run into the hands and the feet. I ask n ot for the great, the remote, the romantic; what is doing in Italy or Arabia; what is Greek art, or Pr ovencal minstrelsy; I embrace the common, I explore and sit at the feet of the familiar, the low. Gi ve me insight into to-day, and you may have the antique and future worlds. What would we really know the meaning of? The meal in the firkin; the milk in the pan; the ballad in the street; the news of the boat; the glance of the eye; the form and the gait of the body; — show me the ultimate reas on of these matters; show me the sublime presence of the highest spiritual cause lurking, as always it does lurk, in these suburbs and extremities of nature; let me see every trifle bristling with the po larity that ranges it instantly on an eternal law; and the shop, the plough, and the leger, referred to t he like cause by which light undulates and poets sing; — and the world lies no longer a dull misce llany and lumber-room, but has form and order; there is no trifle; there is no puzzle; but one desig n unites and animates the farthest pinnacle and the lowest trench.

This idea has inspired the genius of Goldsmith, Burns, Cowper, and, in a newer time, of Goethe, Wordsworth, and Carlyle. This idea they have differently followed and with various success. In co ntrast with their writing, the style of Pope, of Johnson, of Gibbon, looks cold and pedantic. This w riting is blood-warm. Man is surprised to find that things near are not less beautiful and wondrous than things remote. The near explains the far. The drop is a small ocean. A man is related to all nat ure. This perception of the worth of the vulgar is fruitful in discoveries. Goethe, in this very thing t he most modern of the moderns, has shown us, as none ever did, the genius of the ancients.

There is one man of genius, who has done much for this philosophy of life, whose literary value h as never yet been rightly estimated; — I mean Emanuel Swedenborg. The most imaginative of me n, yet writing with the precision of a mathematician, he endeavored to engraft a purely philosophic al Ethics on the popular Christianity of his time. Such an attempt, of course, must have difficulty, which no genius could surmount. But he saw and showed the connection between nature and the a ffections of the soul. He pierced the emblematic or spiritual character of the visible, audible, tangi ble world. Especially did his shade-loving muse hover over and interpret the lower parts of nature; he showed the mysterious bond that allies moral evil to the foul material forms, and has given in e pical parables a theory of isanity, of beasts, of unclean and fearful things.

Another sign of our times, also marked by an analogous political movement, is, the new importanc e given to the single person. Every thing that tends to insulate the individual, — to surround him w ith barriers of natural respect, so that each man shall feel the world is his, and man shall treat with man as a sovereign state with a sovereign state; — tends to true union as well as greatness. "I learn ed," said the melancholy Pestalozzi, "that no man in God's wide earth is either willing or able to he lp any other man." Help must come from the bosom alone. The scholar is that man who must take up into himself all the ability of the time, all the contributions of the past, all the hopes of the futur e. He must be an university of knowledges. If there be one lesson more than another, which should pierce his ear, it is, The world is nothing, the man is all; in yourself is the law of all nature, and yo u know not yet how a globule of sap ascends; in yourself slumbers the whole of Reason; it is for y ou to know all, it is for you to dare all. Mr. President and Gentlemen, this confidence in the unsear

ched might of man belongs, by all motives, by all prophecy, by all preparation, to the American Sc holar. We have listened too long to the courtly muses of Europe. The spirit of the American freem an is already suspected to be timid, imitative, tame. Public and private avarice make the air we bre athe thick and fat. The scholar is decent, indolent, complaisant. See already the tragic consequence . The mind of this country, taught to aim at low objects, eats upon itself. There is no work for any but the decorous and the complaisant. Young men of the fairest promise, who begin life upon our shores, inflated by the mountain winds, shined upon by all the stars of God, find the earth below n ot in unison with these, — but are hindered from action by the disgust which the principles on whi ch business is managed inspire, and turn drudges, or die of disgust, — some of them suicides. Wh at is the remedy? They did not yet see, and thousands of young men as hopeful now crowding to t he barriers for the career, do not yet see, that, if the single man plant himself indomitably on his in stincts, and there abide, the huge world will come round to him. Patience, — patience; — with the shades of all the good and great for company; and for solace, the perspective of your own infinite l ife; and for work, the study and the communication of principles, the making those instincts preval ent, the conversion of the world. Is it not the chief disgrace in the world, not to be an unit; — not t o be reckoned one character; — not to yield that peculiar fruit which each man was created to bear , but to be reckoned in the gross, in the hundred, or the thousand, of the party, the section, to whic h we belong; and our opinion predicted geographically, as the north, or the south? Not so, brothers and friends, — please God, ours shall not be so. We will walk on our own feet; we will work with our own hands; we will speak our own minds. The study of letters shall be no longer a name for p ity, for doubt, and for sensual indulgence. The dread of man and the love of man shall be a wall of defence and a wreath of joy around all. A nation of men will for the first time exist, because each believes himself inspired by the Divine Soul which also inspires all men.

Books are the best of things, well used; abused, among the worst. What is the right use? What is th e one end, which all means go to effect? They are for nothing but to inspire. I had better never see a book, than to be warped by its attraction clean out of my own orbit, and made a satellite instead of a system. The one thing in the world, of value, is the active soul. This every man is entitled to; t his every man contains within him, although, in almost all men, obstructed, and as yet unborn. The soul active sees absolute truth; and utters truth, or creates. In this action, it is genius; not the privil ege of here and there a favorite, but the sound estate of every man. In its essence, it is progressive. The book, the college, the school of art, the institution of any kind, stop with some past utterance o f genius. This is good, say they, — let us hold by this. They pin me down. They look backward an d not forward. But genius looks forward: the eyes of man are set in his forehead, not in his hindhe ad: man hopes: genius creates. Whatever talents may be, if the man create not, the pure efflux of t he Deity is not his; — cinders and smoke there may be, but not yet flame. There are creative mann ers, there are creative actions, and creative words; manners, actions, words, that is, indicative of n o custom or authority, but springing spontaneous from the mind's own sense of good and fair.

On the other part, instead of being its own seer, let it receive from another mind its truth, though it

were in torrents of light, without periods of solitude, inquest, and self-recovery, and a fatal disserv ice is done. Genius is always sufficiently the enemy of genius by over influence. The literature of every nation bear me witness. The English dramatic poets have Shakspearized now for two hundre d years.

I would not be hurried by any love of system, by any exaggeration of instincts, to underrate the Bo ok. We all know, that, as the human body can be nourished on any food, though it were boiled gra ss and the broth of shoes, so the human mind can be fed by any knowledge. And great and heroic men have existed, who had almost no other information than by the printed page. I only would say , that it needs a strong head to bear that diet. One must be an inventor to read well. As the proverb says, "He that would bring home the wealth of the Indies, must carry out the wealth of the Indies." There is then creative reading as well as creative writing. When the mind is braced by labor and i nvention, the page of whatever book we read becomes luminous with manifold allusion. Every sen tence is doubly significant, and the sense of our author is as broad as the world. We then see, what is always true, that, as the seer's hour of vision is short and rare among heavy days and months, so is its record, perchance, the least part of his volume. The discerning will read, in his Plato or Shak speare, only that least part, — only the authentic utterances of the oracle; — all the rest he rejects, were it never so many times Plato's and Shakspeare's.

The world, — this shadow of the soul, or other me, lies wide around. Its attractions are the keys w hich unlock my thoughts and make me acquainted with myself. I run eagerly into this resounding t umult. I grasp the hands of those next me, and take my place in the ring to suffer and to work, taug ht by an instinct, that so shall the dumb abyss be vocal with speech. I pierce its order; I dissipate it s fear; I dispose of it within the circuit of my expanding life. So much only of life as I know by ex perience, so much of the wilderness have I vanquished and planted, or so far have I extended my b eing, my dominion. I do not see how any man can afford, for the sake of his nerves and his nap, to spare any action in which he can partake. It is pearls and rubies to his discourse. Drudgery, calamit y, exasperation, want, are instructers in eloquence and wisdom. The true scholar grudges every op portunity of action past by, as a loss of power.

It is the raw material out of which the intellect moulds her splendid products. A strange process to o, this, by which experience is converted into thought, as a mulberry leaf is converted into satin. T he manufacture goes forward at all hours.

The actions and events of our childhood and youth, are now matters of calmest observation. They l ie like fair pictures in the air. Not so with our recent actions, — with the business which we now h ave in hand. On this we are quite unable to speculate. Our affections as yet circulate through it. W e no more feel or know it, than we feel the feet, or the hand, or the brain of our body. The new dee d is yet a part of life, — remains for a time immersed in our unconscious life. In some contemplati ve hour, it detaches itself from the life like a ripe fruit, to become a thought of the mind. Instantly, it is raised, transfigured; the corruptible has put on incorruption. Henceforth it is an object of beaut

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商人的诀窍就是把一种货物从丰富的地方贩到稀少昂贵的地方—— 爱默生11、伟大的思想像伟大的灵魂一样，是一个优秀的水手——爱默生12、如同性格的惟一基础那样，深邃的真诚也是才能的惟一基础。——爱默生13、罚则面临着他的心灵，他充溢着一种如此普遍的信赖，它把满怀的希望和人间最稳妥的规划都卷入它的洪流中。——爱默生《爱默生随笔》14、上帝喜欢每天孤立我们，将过去和未来藏起来不让我们看见。我们总是要四下里寻找，他却彬彬有礼地在我们面前和身后分别拉下一幅穿不透的、最纯的天幕，“你不会有记忆”“你什么希望也没有”。——爱默生《爱默生随笔》15、时间与空间只不过是眼睛造成的生理颜色，而灵魂却是光明；它在哪里出现，哪里就是白昼，它在哪里消失，哪里就是黑夜；而历史是一种无礼的行为，一种伤人的举动，如果它不仅仅是关于我的存在和形成的一种令人愉快的寓言的话。——爱默生《爱默生随笔》16、每一门科学都曾经遭到排斥——爱默生17、仅有丽质而无幽雅的神态，有如鱼钩上未放钓饵——爱默生18、如果你遇到一个具有才华的人，应当问他读的是什么书。——爱默生19、思想是会享用它的人的财产。——爱默生20、“你的善良必须有点锋芒——不然就等于零。”——爱默生《爱默生随笔》21、然而事实是：他早已是一只飘零的破船，后来起的一阵风只不过向他暴露了他孤独的状态——爱默生22、人们呼天抢地，但还没有表现出他们所说的一半悲痛。在喜怒无常的心境中我们在招致灾祸，

电影中英文经典名句中英文对照

电影中英文经典名句中英文对照㈠《Shawshank Redemption肖申克的救赎》 1.You know some birds are not meant to be caged, their feathers are just too bright.你知道，有些鸟儿是注定不会被关在牢笼里的，它们的每一片羽毛都闪耀着自由的光辉。 2.There is something inside ,that they can't get to , that they can't touch. That's yours.那是一种内在的东西,他们到达不了,也无法触及的,那是你的。 3.Hope is a good thing and maybe the best of things. And no good thing ever dies.希望是一个好东西,也许是最好的,好东西是不会消亡的。㈡《Forrest Gumpxx》 1.Life was like a box of chocolates, you never know what you're gonna get. 生命就像一盒xx，结果往往出人意料。 2.Stupid is as stupid does. 蠢人做蠢事，也可理解为傻人有傻福。 3.Miracles happen every day. 奇迹每天都在发生。 4.Jenny and I was like peas and carrots. 我和珍妮形影不离。 5.Have you given any thought to your future? 你有没有为将来打算过呢。 6．You just stay away from me please. 求你离开我。

莎士比亚爱情名言中英文

莎士比亚爱情名言中英文 /ueditor/201708/08/900366113e7723ae942367e8ca90b2 0a.jpg" title="7.jpg" alt="7.jpg"/> 莎士比亚爱情名言中英文 1、What s in a name? That which we call a rose By any other name would smell as sweet. 名字代表什么?我们所称的玫瑰换个名字还是一样芳香。——莎士比亚《罗密欧与茱丽叶》 2、to be or not to be,this is a question. 生存还是毁灭，这是个问题——莎士比亚《哈姆雷特》 3、Don t argue and determination of people, because they may change the fact! 别和意志坚定的人争辩，因为他们可以改变事实! ——莎士比亚 4、生命中令人悲伤的一件事是你遇到了一个对你来说很重要的人，但却最终发现你们有缘无份，因此你不得不放手。------ A sad thing in

life is when you meet someone who means a lot to you，only to find out in the end that it was never meant to be and you just have to let go. ——莎士比亚 5、You say that you love rain, but you open your umbrella when it rains. You say that you love the sun, but you find a shadow spot when the sun shines. You say that you love the wind, but you close your windows when wind blows. This is why I am afraid, you ——莎士比亚 6、You say that you love the rain, but you open your umbrella when it rains. You say that you love the sun, but you find a shadow spot when it shines.

世界各国名言英汉对照

Do not, for one repulse1,forgo2the purpose that you resolved to effort. ( Shakespeare )不要只因一次挫败，就放弃你原来决心想达到的目的。(莎士比亚) The man who has made up his mind to win will never say " Impossible".( Napoleon )凡是决心取得胜利的人是从来不说“不可能”的。(拿破仑) Miracles sometimes occur, but one has to work terribly for them. ( C. Weizmann )奇迹有时候是会发生的，但是你得为之拼命蒂努力。(魏茨曼) There is no such thing as darkness; only a failure to see. ( Muggeridge )没有黑暗这种东西，只有看不见而已。(马格里奇) Time is a bird for ever on the wing. ( T. W. Robertson )时间是一只永远在飞翔的鸟。(罗伯逊) If you do not learn to think when you are young, you may never learn. ( Edison )如果你年轻时不学会思考，那就永远不会。(爱迪生) A day is a miniature of eternity3. ( Emerson )一天是永恒的缩影。(爱默生) Morality may consist solely4in the courage of making a choice. ( L. Blum )品德可能仅仅在于有勇气作出抉择。(布鲁斯) If there were less sympathy in the world, there would be less trouble in the world. ( O. Wilde )如果世界上少一些同情，世界上也就会少一些麻烦。(王尔德) Don't waste life in doubts and fears. ( Emerson )不要把生命浪费于怀疑与恐惧中。(爱默生) The worst tragedy for a poet is to be admired through being misunderstood. ( J. Cocteau )对于诗人来说，最大的悲剧莫过于由于误解而受到钦佩。(科克托) Education is a progressive discovery of our own ignorance. ( W. Durant )教育是一个逐步发现自己无知的过程。(杜兰特) In education we are striving not to teach youth to make a living, but to make a life.( W. A. White )教育不是为了教会青年人谋生，而是教会他们创造生活。(怀特) It is impossible to defeat an ignorant man in argument. ( W. G. McAdoo )在争论中是无法击败无知者的。(麦卡杜) A long dispute means that both parties are wrong. ( Voltaire )持久的争论意味着双方都是错的。(伏尔泰)

名人名言中英文对照

名人名言中英文对照本文是关于名人名言的，仅供参考，如果觉得很不错，欢迎点评和分名人名言中英文对照 1 、The roots of education are bitter , but the fruit is sweet . 教育的根是苦的，但其果实是甜的。 2、 Patience is bitter, but its fruit is sweet . 忍耐是痛苦的，但它的果实是甜蜜的。 3 、 To sensible men, every day is a day of reckoning. —— JWGardner 对聪明人来说，每一天的时间都是要精打细算的。—— JW 加德纳 4、 I have nothing to offer but blood , toil tears and sweat . 我所能奉献的没有其它，只有热血、辛劳、眼泪与汗水。 5、 Never leave that until tomorrow , which you can do today . 今天的事不要拖到明天。 6、 And gladly would learn , and gladly teach . 勤于学习的人才能乐意施教。

7、If you don\'t learn to think when you are young , you may never learn . 如果你年轻时就没有学会思考，那么就永远学不会思考。 8 、Power invariably means both responsibility and danger . 实力永远意味着责任和危险。 9、 Happy is the man who is living by his hobby . 醉心于某种癖好的人是幸福的。 10、No country , however rich , can afford the waste of its human resources . 任何一个国家，不管它多么富裕，都浪费不起人力资源。 11、Do not , for one repulse , give up the purpose that you resolved to effect . 不要只因一次失败，就放弃你原来决心想达到的目的。 12、 If you doubt yourself , then indeed you stand on shaky11 ground . 如果你怀疑自己，那么你的立足点确实不稳固了。 13、 Early to bed and early to rise , makes a man healthy , wealthy and wise . 早睡早起会使人健康、富有和聪明。 14、 Money is like muck , not good except it be spread . 金钱好比粪肥，只有撒到在大地才是有用之物。

莎士比亚经典语录中英文对照【最新版】

莎士比亚经典语录中英文对照 1、There is a history in all men’s lives。所有人的生活里都有一部历史。 2、Laughter is the root of all evil。笑是一切罪恶的根源。 3、Love is blind and lovers cannot see the pretty follies that themselves commit。爱情是盲目的，恋人们看不到自己做的傻事。 4、The course of true love never did run smooth。真爱无坦途。 5、The course of true love never did run smooth。真诚的爱情之路永不会是平坦的。 6、A proud man，the result is always the pride in his own destruction。一个骄傲的人结果总是在骄傲里毁灭了自己。 7、Do you not know I am a woman?When I think，I must speak。你难道不知道我是女人?我心里想什么，就会说出来。 8、The empty vessels make the greatest sound。满瓶不响，半瓶

咣当。 9、All that glisters is not gold。闪光的并不都是金子。 10、The quality of mercy is not strained。慈悲不是出于勉强。 11、There is nothing either good or bad，but thinking makes it so。世上之事物本无善恶之分，思想使然。 12、To be or not to be，that is a question。生存还是毁灭，这是一个值得考虑的问题。 13、There are more things in heaven and earth，Horatio，than are dreamt of in your philosophy。天地之间有许多事情，是你的睿智所无法想象的。 14、Good name in man and woman，dear my lord，is the immediate jewel of their souls:Who steals my purse steals trash;’tis something，nothing。无论男人女人，名誉是他们灵魂中最贴心的珍宝，如果有人偷走了我的钱袋，他不过偷走了一些废物，那不过是些毫无价值的东西罢了。

名人名言50句(中英文)

1、智慧之于灵魂犹如健康之于身体。——拉罗什富科Wisdom is to the soul what health is to the body. 2、读一本好书，就是和许多高尚的人谈话。——歌德 Read a good book, that is, and many noble people talk. 3、真正的友情，是一株成长缓慢的植物。——华盛顿 True friendship is a plant of slow growth. 4、每个人总以为自己的信念都是正确的。——威柯珀Everyone always thought their beliefs are correct. 5、读书是学习，摘抄是整理，写作是创造。——吴晗Reading is learning, extract is finishing, writing is created. 6、生活最大的危险就是一个空虚的心灵。——葛劳德 The greatest danger in life is an empty heart. 7、先相信自己，然后别人才会相信你。——罗曼罗兰Believe in yourself first, and then others will believe you. 8、人找到生活的意义才是幸福的。——尤·邦达列夫 Find the meaning of life is happiness. 9、决心就是力量，信心就是成功。——列夫托尔斯泰Determination is power, confidence is successful. 10、智者的智慧是一种不平常的常识。——拉尔夫·英 The wisdom of the wise is a common sense. 11、人必须要有耐心，特别是要有信心。——居里夫人

莎士比亚名言中英对照

转抄: 莎士比亚名言中英对照(2010-07-05 02:11:21)转载标签：杂谈 https://www.wendangku.net/doc/3a18983952.html,/GroupTopic/HQHlT3VwIsUKR6S4VIHGM6Ii.html https://www.wendangku.net/doc/3a18983952.html,/2009/10/blog-post_3621.html "愛情是一朵生長在絕壁懸崖邊緣上的花，要想摘取就必須要有勇氣".請問這句話是出自於莎士比亞的哪一部戲劇或詩?英文原句又是什麼? Love is a flower that lives on the cliff. Y ou can pick up the flower with nothing but your courage and adventurousness. ----- 引用自 https://www.wendangku.net/doc/3a18983952.html,/ya/m_200903 What’s in a name?That which we call a rose by any other name would smell as sweet. 名稱有什麼關係呢？玫瑰不叫玫瑰，依然芳香如故。 Love sought is good，but given unsought is better. 經尋覓而得到的愛情是美好的,但未經尋覓而得到的愛情更為美好。 Frailty,thy name in woman！女人，你的名字叫軟弱！ The course of true love never did run smooth. 通向真愛的道路從無坦途。 When ciouds appear，wise men put on their cloaks。聰明的人未雨綢繆。

爱默生名人名言大全

xx名人名言大全本文是关于爱默生名人名言大全，仅供参考，希望对您有所帮助，感谢阅读。 ?凡是有良好教养的人有一禁诫：勿发脾气。——爱默生 ?哦，朋友，这就是我的肺腑之言。因为有了你，蓝天才广阔无垠;因为有了你，玫瑰才火红艳丽。——爱默生 ?书本理论是高尚的。第一代学者吸收了周围的世界进行思考，用自己的心灵重新进行安排，再把它表现出来。进去时是生活，出来时是真理;进去时是瞬息的行为，出来时是永恒的思想;进去时是活生生的思想。它能站立，能行走，有时稳定，有时高飞，有时给人启示。它飞翔的高度、歌唱的长短都跟产生它们的心灵准确地成正比。——爱默生 ?文艺的爱好是一种无法毁灭的本能。——爱默生 ?习惯是一个人思想与行为的领导者。——爱默生 ?机智的主要用处是教我们与没有它的人相处得很好——爱默生 ?政治是一种有害的职业，就像一些有害的手艺一样——爱默生 ?公众总是恩将仇报——xx ?不害怕痛苦的人是坚强的，不害怕——爱默生 ?为门庭增添光彩的是来做客的朋友。——爱默生 ?知识是治疗恐惧的药。——xx ?肺腑之言是最能打动人心的——xx ?人是自然的目的;没有任何东西像他一们在宇宙的每一个地方非常容易使自己有条有理;……他自己动手，从自身中创造出整个社会组织和暂时的环境——爱默生

?对真理的最大尊敬就是遵循真理。——爱默生 ?野蛮成性的人随时都能想出卑劣残忍的伎俩——爱默生 ?保守主义者学不会新东西，也忘不——爱默生 ?要想得到别人的友谊，自己就得先向别人表示友好。——爱默生?节俭是你一生中食之不完的美筵——爱默生 ?日光是首屈一指的画师，在他的色彩浓艳的笔下，再丑陋的东西也会变得媚态百生——爱默生 ?一切聪明人都是自私的——xx ?一个伟大的灵魂，会强化思想和生命。——爱默生 ?丑陋的东西并非因为它们与众不同，而是因为它们无聊——爱默生?谨慎的人眼睛也许永不闭上。——爱默生 ?超越观众的水平是极不容易的。你那拙劣的演技一旦使观众感到满意，就很难再提高了——爱默生 ?即使断了一条弦，其余的三条弦还是要继续演奏，这就是人生。——爱默生 ?世上所能得到的最美丽的东西是漂——爱默生 ?xx之心，人皆有之——xx ?使时间充实就是幸福。——xx ?快乐是一种香水，无法倒在别人身上，而自己却不沾上一些。——爱默生?留下应该除掉的人的命，是最不仁慈的——爱默生 ?不是真正的豪杰就无法成为真正的演说家——爱默生 ?你若是爱千古，你应该爱现在;昨日不能唤回来，明日还是不实在;你能确有把握的，只有今日的现在。——爱默生

英语名人名言(中英文对照)

【名人名言(中英文对照)】【名人名言】奋斗 1. Genius only means hard-working all one's life. (Mendeleyer , Russian Chemist) 天才只意味着终身不懈的努力。 (俄国化学家门捷列耶夫) 2. I have nothing to offer but blood, toil tears and sweat. (Winston Churchill, British Politician) 我所能奉献的没有其它，只有热血、辛劳、眼泪与汗水。(英国政治家丘吉尔 . W.) 3. Our destiny offers not only the cup of despair , but the chalice of opportunity.(Richard Nixon, American President ) 命运给予我们的不是失望之酒，而是机会之杯。(美国总统尼克松 . R.) 4. Patience is bitter, but its fruit is sweet. (Jean Jacques Rousseau , French thinker) 忍耐是痛苦的，但它的果实是甜蜜的。 (法国思想家卢梭. J. J.)

5. There is no royal road to science, and only those who do not dread the fatiguing climb of gaining its numinous summits. (Karl Marx, German revolutionary ) 在科学上没有平坦的大道，只有不畏劳苦沿着其崎岖之路攀登的人，才有希望达到它光辉的顶点。( 德国革命家马克思. K .) 6. The man who has made up his mind to win will never say " impossible". (Bonaparte Napoleon ,French emperor ) 凡是决心取得胜利的人是从来不说“不可能的”。( 法国皇帝拿破仑. B.) 7. To do whatever needs to be done to preserve this last and greatest bastion of freedom. (Ronald Reagan , American President ) 为了保住这最后的、最伟大的自由堡垒，我们必须尽我们所能。(美国总统里根. R.) 8. Where there is a will , there is a way .( Thomas Edison , American inventor ) 有志者，事竟成。 (美国发明家爱迪生. T.)

莎士比亚名言中英文中英文名言警句上课讲义

莎士比亚名言中英文中英文名言警句

莎士比亚名言中英文中英文名言警句积累中英文的名言警句有利于我们知识的拓展和写作的提升。以下是小编带来的中英文名言警句的内容，希望你喜欢! 中英文名言警句语录生活就像我的歌声，时而不靠谱，时而不着调。 Life is like my song, sometimes without spectrum, sometimes not. 顺境的时候一定要找出路，逆境的时候才会有退路。 Must appeared in prosperity, adversity when there will be a retreat. 不是强者就一定会赢，而只有赢的才是强者! Not only the strong will to win, win is the strong! 叹气是最浪费时间的事情，哭泣是最浪费力气的行径。 Sigh is one of the most waste of time things, crying is the most waste energy. 为爱坚持的人，记得坚持可以，但是不要为爱受伤。 Adhere to the people for love, remember can adhere to, but don’t hurt for love. 爱情要掌握火候，过分将就不是爱情，那是犯贱，犯傻，犯糊涂。 Love and to master the heat, too much will not love, that is make mean, be silly, confused. 承诺的同义词是束缚，奈何我们都向往束缚。 Commitment is synonymous with bondage, but we all aspire to bondage. 凡事不论成败，只要经历。这一生，本就是为了不输给自己而已。 All things no matter success or failure, as long as the experience. This life, this is in order not to lose themselves. 一个人的观念最难扭转，而观念扭转要靠气氛。 The idea of a man the most difficult to reverse, the ideas depends on mood. 最了解你的人有时不是你的朋友，而是你的敌人。 Most people know your sometimes is not your friend, but your enemy. 健康不等于一切，但失去健康却等于失去一切。 Health is not equal to everything, but lose health, loses all.

名言名句中英对照

名言名句中英对照 1 人生最大的光荣，不在于永不失败，而在于能屡仆屡起。——拿破仑 2 要铭记在心：每天都是一年中最美好的日子。 3 成功的信念在人脑中的作用就如闹钟，会在你需要时将你唤醒。 4 目标的坚定是性格中最必要的力量源泉之一，也是成功的利器之一。没有它，天才也会在矛盾无定的迷径中徒劳无功。 5 人生最精彩的不是实现梦想的一瞬间，而是坚持梦想的过程。 6 要是一个人，能充满信心地朝他理想的方向去做，下定决心过他所想过的生活，他就一定会得到意外的成功。——戴尔·卡耐基 7 没有比人更高的山，没有比心更宽的海，人是世界的主宰。 8 人若软弱就是自己最大的敌人;人若勇敢就是自己最好的朋友。 9 走的最慢的人，只要他不丧失目标，也比漫无目的徘徊的人走得快。 10 如果一个人不知道他要驶向哪个码头，那么任何风都不会是顺风。 11 成大事者，不恤小耻;立大功者，不拘小谅。——冯梦龙 12 最困难之时，就是我们离成功不远之日。——凯撒 13 在一条不适合自己的路上奔波，就如同穿上一双不合脚的鞋，会令你十分痛苦。 14 人生不是一种享乐，而是一桩十分沉重的工作。——列夫·托尔斯泰 15 只有具备真才实学，既了解自己的力量又善于适当而谨慎地使用自己力量的人，才能在世俗事务中获得成功。——歌德 1 人若软弱就是自己最大的敌人;人若勇敢就是自己最好的朋友。 2 如果你想得到，你就会得到，你所需要付出的只是行动。 3 光说不干，事事落空;又说又干，马到成功。 4 对于每一个不利条件，都会存在与之相对应的有利条件。 5 勤奋，是步入成功之门的通行证。

6 失败的历程也是成功的历程。 7 成功=艰苦劳动+正确方法+少说空话。 8 世间成事，不求其绝对圆满，留一份不足，可得无限美好。 9 记住：你是你生命的船长，走自己的路，何必在乎其它。 10 你要做多大的事情，就该承受多大的压力。 11 生活充满了选择，而生活的态度就是一切。 12 死亡教会人一切，如同考试之后公布的结果――虽然恍然大悟，但为时晚矣! 13 年轻是我们唯一拥有权利去编织梦想的时光。 14 自信是成功的第一诀窍。 15 不论成功还是失败，都是系于自己。——朗费罗 1 人生的一切变化，一切魅力。一切美都是由光明和阴影构成的。——托尔斯泰 2 经验是由痛苦中粹取出来的。 3 你的选择是做或不做，做不一定会成功，但不做就永远不会有机会。 4 有益者不为，无益者为之，所以苦其劳而不见成功。——薛瑄 5 所有的胜利，与征服自己的胜利比起来，都是微不足道;所有的失败，与失去自己的失败比起来，更是微不足道。 6 时间顺流而下，生活逆水行舟。 7 人生之要事在于确立伟大的目标与实现这目标的决心。——歌德 8 理想的路总是为有信心的人预备着。 9 最可怕的敌人，就是没有坚强的信念。——罗曼·罗兰 10 人生就像爬坡，要一步一步来。——丁玲 11 沉浸于现实的忙碌之中，没有时间和精力思念过去，成功也就不会太远了。——雷音 12 在别人藐视的事中获得成功，是一件了不起的事，因为它证明不但战胜了自己，也战胜了别人。——蒙特兰 13 学会以最简单的方式生活，不要让复杂的思想破坏生活的甜美。——弥尔顿

莎士比亚名言中英文对照

莎士比亚名言中英文对照 The lunatic, the lover and the poet are of imagination all pact. (A Midsummer Night’s Dream 5.1) 疯子、情人、诗人都是想象的产儿。——《仲夏夜之梦》Since the little wit that fools have was silenc’d, the little foolery that wise men have makes a great show. (As You Like It, 1.2) 自从傻子小小的聪明被压制得无声无息，聪明人小小的傻气显得更吸引眼球了。——《皆大欢喜》 he course of true love never did run smooth. (A Midsummer Night’s Dream 1.1) 真爱无坦途。——《仲夏夜之梦》 /真诚的爱情之路永不会是平坦的。 Things base and vile, holding no quantity, love can transpose to from and dignity: love looks not with the eyes, but with mind. (A Midsummer Night’s Dream 1.1) 卑贱和劣行在爱情看来都不算数，都可以被转化成美满和庄严：爱情不用眼睛辨别，而是用心灵来判断/爱用的不是眼睛，而是心。——《仲夏夜之梦》 Lord, what fools these mortals be! (A Midsummer Night’s Dream 3.2)