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人们因为生活的哲学理念截然相反，形成了两种矛盾的对峙力量—-———传统守旧者和改革自由者。前者知足于业已成立的等级制度，后者则努力去成立一种他们以为更好的新的宇宙次序.他们倚重的是完整不同样的东西:前者重申绚烂的往昔,后者则主要关注玫瑰般的未来.前者将自己的看法成立在人类无能否认的限制之上，后者却深信人类有着不行置疑的无穷可能性来改良自己，完满自己。若前者走远了,就会显示出对一种基本上不复存在的过去的，进而会阻挡对更美好未来的追求;若后者太甚了，他们会怀抱浪漫的梦想，变得不确实质。如果人生有春夏秋冬四时，我们常常在春夏秋冬是改革自由者，但到了秋冬两季很有可能慢慢转变为传统守旧者。比方，有名现代主义诗人艾略特在他的初期诗歌中探究了现代西方文明在各个方面的衰落，但在后期作品中,他却十分关注稳固和次序Peopleturnthemselvesintotwoconflictingforces–conservativesandliberals,owingtotheirrespectiveopposingphilosophicalviewsaboutlife。Theformerarecomplacentwiththeestablishedhierarchieswhilethelatterstriveforanewcosmosorderwhichtheybelievewillbesuperiortothepreviousone./Theyeachgiveprioritiestototallydifferentthings.Theformeremphasizebrilliantpastglorieswhilethelatterarechieflyconcernedabouttherosyfuture。/Theformerbasedtheirviewsonman'sincontestablelimitationswhilethelatterstandonhisindisputableinfinitudeofpossibilitiesinimprovingandperfectingthemselves./Iftheformergotoofar,theymaydisplaysomenostalgiaforalargelynonexistentpast，whichmayhandicapthepursuitofastillbetterfuture。/Ifthelattergoestoofar，theytendtocherishsomedreamstooromantictobepractical。/Ifhumanlifeconsistsofspring，summer，autumnandwinter，weareinclinedtobeliberalsinspringandsummer,butthereiseverylikelihoodthatwemayturnourselvesintoconservativesbydegreesinautumnandwinter./Forexample，thefamousmodernistpoetElliotexploredinhisearlypoetryvariousaspectsofdecayofcivilizationinthemodernWesternworld，butheattachedmuchimportancetostabilityandorderinhislaterworks。个性和对生活的见解是因人而异的。从生物宿命论的看法来看，一个人是无法逃走基因的特制的。从社会宿命论的看法来看，一个人则没法逃走社会环境，或许说，他的世界观基本上受经济社会地位支配.在古代，人们以为体内有四种液体，即血液、粘液、胆汁和黑胆汁，这四种液体在一个人身上的比率决定了一个人的脾气.所以，假如我们大多半人不是单独生活在荒原里,我们一定要与不同的性格和不同的世界观的人发生各样关系。为享有舒坦的环境，我们应当努力的使这些关系更为和睦。第一我们应当赏识多样性，而不是为多样性而感觉烦恼。第二，我们绝不行干预他人的私事；绝不行嘲讽他人的品位。第三，我们应当为他人有着不同于我们的追求的爱好而感觉快乐。第四，我们应当尽量防止很有可能亲戚争辩的话题.第五,我们不该当希望像两个律师或许政治家同样相互相互没完没了的摆道理来解决全部问题。第六，我们应当记着美德和智慧可能有多种形式。第七,我们应当尽量防止惹起坏性情的各样门路和原由。自然，我们不过供给了几条努力建立和睦人际关系的原则，你还能够依据你的生活经历加上一些新的原则。Personalitiesandviewsonlifevaryfromindividualtoindividual.Inthelightofbiologicaldeterminism，onecannotescapefromhereditarytraits。Inthelightofsocialdeterminism，onecannotescapefromsocialenvironment；inotherwords,one'sworldoutlookislargelydeterminedbyhiseconomic—socialstatus。Inancienttimes，peoplewerebelievedtohavefourdifferentcardinalhumors，namelyblood,phlegm,cholerandblackbile,whoserelativeproportionsinapersondeterminedhismentalqualities。Therefore，ifmostofusshouldnotlivealoneinwildness,wearesuretohavevariousrelationswithpeopleofdifferentpersonalitiesandworldoutlooks.Weshouldendeavortomaketheserelationsmoreharmonioussoastoenjoymorecomfortablesurroundings。Firstlyweshouldappreciatediversitiesratherthanfeeldistressedbydiversities.Secondly,weshouldneverintrudeonothers,or

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privneverridiculeother’tastes.Thirdly,weshouldtakedelightinothers'pursuitsdifferentfromourown。Fourthly,weshouldavoidasfaraspossiblehavingsubjectswhicharemostlikelytocausedisputation。Fifthly,weshouldnotwishtosettleeverythingbycontendingendlesslywitheachotherjustliketwolawyersortwopoliticians。Sixthly,weshouldrememberthatvirtuesandwisdommaybedisplayedinvariousforms.Seventhly，weshouldcutoffasfaraspossiblethemeansandcausesofill—temper.Ofcourse,wehaveonlyofferedalistofprinciplesinanefforttobuildupharmoniousrelationshipsbetweenpeople，andyoumayaddmoretothelistfromyourownlifeexperiences。作者以为，国际主义情怀与世界主义情怀有着根本的差别.拥有民族主义情怀是培育国际主义精神的先决条件。国际主义和平主张反对任何形式的战争，不是毁坏各国以后的和平。他相信，一个人对另一个民族的特征越赏识，就越不会试图模拟这个民族的特征，因为民族特征深刻，没法模拟,大多半人的问题在于不过凭着一些短暂的印象，就对某一个民族的特征做出过于抽象的归纳.此外，我们应当理解，从最广泛的意义上说，语言能够被看作是一个名族的象征标记，因为语言包括了这个名族的生活方式，思想模式以及他们的历史文化背景。语言和文化互相联系、互相依存。所以，假如你希望认识某一民族的特征，学习他们的语言、认识他们的文化极其重要。Theauthorholdsthatthereisanessentialdifferencebetweenbeinginternationalandbeingcosmopolitan。Beingnationalisanessentialprerequisiteoffosteringinternationalspirit.Internationalpeaceadvocatesoppositiontowarinanyformandnotapeaceafterthedestructionofnations.Hebelievesthatthemoreamanreallyappreciatesandadmiresthecharacterofanothernation，thelesshewillattempttoimitateit，foritistoodeeptoimitate.Theproblemwithmostpeopleisthattheytendtomakeasweepinggeneralizationofthecharacterofaparticularnationjustbasedonsomefleetingimpressions.Inaddition,weshouldunderstandthatlanguagecouldbedeemedasthesymbolicdesignationofapeopleinthebroadsense,foritcomprisestheirhistoricalandculturalbackgroundsaswellastheirapproachtolifeandtheirwayofthinking。Languageandcultureareinterrelatedwithandinterdependentuponeachother.Therefore,itisextremelyimportanttostudytheirlanguageandacquireknowledgeoftheircultureifyouwishtounderstandthecharacterofacertainnation.很多政治家以为,战争是文明的力量与野蛮的力量的矛盾。说到第一次世界大战,美国固然获得很多预警，可是关于会急忙卷入这场全世界战争仍是措手不及的。Manystatesmenbelievethatwaristheclashofthetwoopposingforcesofcivilizationandbarbarism.WhenitcomestotheFirstWorldWar,Americawascaughtflat-footedlyunreadyforitsleapintotheglobalwardespiteamplewarning.Wilson,thethenUSPresident,saidinhiswarmessage，“itisafearfulthingtoleadthisgreatpeacefulpeopleintowar.Butthiswas”themostfatefulmomentforAmericansandtheycouldnotpossiblystayawayfromthewaranylonger。Sotheformidablechallengetotheleadershipskillsofthestatesmenwashowtoarousetheircountrymentoshoulderthisunprecedentedburden.Theyendeavoredtowhipupenthusiasmbyappealingbothtotheirreasonandemotion.Theyvirtuallyhypnotizedthenationwiththeirburningidealismandloftyideals。However,somepeopleareopposedtowar,whateverlabelyoumayplaceuponaparticularwa