新世纪大学英语第三册课文和翻译

1WhatisFriendshipMicheleE.Doyle&MarkK.SmithWhenweapproachthenotionoffriendship,ourfirstproblemisthatthereisalackofsociallyacknowledgedcriteriaforwhatmakesapersonafriend.Inonesetting,wemaydescribesomeoneasafriend;inanother,thelabelmayseemlessappropriate.Therefore,peopletendtohaveaverythinunderstandingofwhatfriendshipreallymeans.Tohelpusunderstandwhatfriendshipreallymeans,weneedtoreviewsomeclassicalviewsoffriendship.OneclassicalviewoffriendshipisprovidedbyAristotle,thefamousancientGreekphilosopher.Aristotledistinguishesbetweenwhathebelievestobegenuinefriendshipsandtwootherforms:onebasedonmutualusefulness,theotheronpleasure.So,accordingtoAristotle,wemayfindthreekindsoffriendship:Friendshipbasedonutility.Utilityisanimpermanentthing:itchangesaccordingtocircumstances.Whenthegroundforfriendshipdisappears,thefriendshipalsobreaksup.Friendshipsofthiskindseemtooccurmostfrequentlybetweentheelderly,becauseattheiragewhattheywantisnotpleasurebututility.Friendshipsbasedonutilityarealsofrequentlyfound

amongthoseinmiddleorearlylifewhoarepursuingtheirownadvantage.Suchpersonsdonotspendmuchtimetogether,becausesometimestheydonotevenlikeoneanother,andthereforefeelnoneedofsuchanassociationunlesstheyaremutuallyuseful.Theytakepleasureineachother'scompanyonlyinsofarastheyhavehopesofadvantagefromit.Friendshipbasedonpleasure.Friendshipbetweentheyoungisthoughttobegroundedonpleasure,becausethelivesoftheyoungareregulatedbytheirfeelings,andtheirchiefinterestsareintheirownpleasureandtheopportunityofthemoment.Astheygrowup,however,theirtasteschangetoo,sothattheyarequicktomakeandtobreakfriendships.Thatiswhytheyfallinandoutoffriendshipquickly,changingtheirattitudeoften,evenwithinthesameday.Friendshipbasedongoodness.Perfectfriendshipisbasedongoodness.Onlythefriendshipofthosewhoaregood,andsimilarintheirgoodness,isperfect.Theconductofgoodmenisthesameorsimilar.Itisbetweengoodmenthatbothloveandfriendshiparechieflyfoundandinthehighestform.Suchfriendshipsarerareandtheyneedtimeandintimacy;forasthesayinggoes,truefriendsmustgothroughtrialsandtribulationstogether.Andnotwopersonscanaccepteachotherandbecomefriendsuntileachhasprovedtotheotherthatheisworthyoflove,andsowonhistrust.Thewishforfriendshipmaydeveloprapidly,buttruefriendshipdoesnot.

AnotherclassicalviewoffriendshipcanbefoundinthewritingsofCicero,anancientRomanstatesmanandorator.AccordingtoCicero,truefriendshipisonlypossiblebetweengoodmen.Hefurtherdefines"thegood"as"thosewhoseactionsandlivesleavenoquestionastotheirhonor,purity,equity,andliberality;whoarefreefromgreed,lust,andviolence;andwhohavethecourageoftheirconvictions."Thefriendshipbetweengoodmen,basedonvirtue,doesoffermaterialbenefits,butitdoesnotseekthem.Allhumanbeingsarebondedtogetherinacommunityofsharedreason.Therefore,infriendshipsandrelationships,thosewhopossessanysuperioritymustregardthemselvesasequalsofthosewhoarelessfortunate.Itisvirtuethatcreatesandpreservestruefriendship.Thus,wemayseethatthetraditionalideaoffriendshipismadeupofthreecomponents:Friendsmustenjoyeachother'scompany;theymustbeusefultooneanother;andtheymustshareacommitmenttothegood.Accordingtotheclassicalviews,virtuousfriendsareboundtogether,astheyrecognizeeachother'smoralexcellence.Toperceiveafriend,therefore,istoperceiveoneself;andtoknowafriendistoknowoneself.Eachcanbesaidtoprovideamirrorinwhichtheothermayseehimself.Throughnetworksofsuchvirtuousfriends,wecandevelopasharedideaofthegoodandpursueittogether.Friendshipofthiskindispermanent,becauseinitareunitedalltheattributesthatfriends

oughttopossess.友谊的真谛米歇尔·E·多伊尔马克·K·史密斯我们探讨友谊这个概念时，遇到的第一个问题是，没有社会公认的择友标准。在某一情境下，我们会把某个人称为朋友；然而，情境一旦变迁，朋友这个称呼就显得没那么贴切了。因此，人们对友谊的真谛的理解往往是非常肤浅的。为了帮助我们理解友谊的真正含义，我们需要回顾有关友谊的几种传统的看法。一种传统的友谊观在古希腊著名的哲学家亚里士多德的著作里得以阐述。他将自己心目中真正的友谊同另外两种友谊截然分开。这两种友谊分别是：基于互利的友谊；基于愉悦的友谊。因此，根据亚里士多德的观点，我们可以将友谊分为三类：|建立在功利之上的友谊。|功利并非永恒，它依照环境而变化。友谊的根基一旦消失，友谊也随之破灭。这类友谊似乎在老人之间最为常见，因为上了年纪的人需要的不是愉悦而是实用。基于功利的友谊也同样存在于追逐个人利益的中年人和青年人中。这些人不会在一起消磨时光，因为他们有时甚至不喜欢对方，因而觉得除非可以互相利用，否则没有交往的必要。只有当他们认为彼此有希望相互利用的时候，才会乐于呆在一起。|建立在愉悦之上的友谊。|年轻人之间的友谊常被看作是建立在愉悦基础之上的，因为年轻人的生活受感情支配，他们感兴趣的主要是自己的快乐和眼前的重要机会。然而，他们的情趣随着自己日渐成长也会变化，他们交友容易，分手

也干脆。年轻人的态度变化无常，甚至一日数变，难怪他们的友谊总是迅速地开始，又匆匆地结束。|建立在美德之上的友谊。|完美无瑕的友谊立足于美德。只有那些品德高尚而且拥有相似美德的人之间建立的友谊才是最完美的。品行高尚的人，其行为是相同的，或者是类似的。爱和友谊多半在品行高尚的人之间发生，而且以最高雅的形式出现。这种友谊是罕见的，需要时间，需要交往。常言道，真正的朋友必须同甘共苦，历经风雨。只有当两个人互相证明自己值得爱并获得对方的信任之后，彼此方能接受对方为朋友。交友的意愿可能倏忽而至，但真正的友谊却要慢慢培养。另一种传统的友谊观可以在古罗马政治家、演说家西塞罗的著作里找到。西塞罗认为，真正的友谊只能在好人之间发生。他进而将“好人”定义为“那些行为和生活无损于自己的荣誉、纯洁、公平和开明的人；那些摆脱了贪婪、欲念和暴力的人；那些敢于依照自己的信念说话和做事的人。”好人之间建立的这种友谊立足于美德，它确实可以带来物质利益，但决不以追求物质利益为目标。人类生活在以共同的理想为基础的社会。因此，在处理朋友关系和其他人际关系时，优越于他人的人必须平等地对待那些没那么幸运的人。美德创造友谊，美德使友谊之树常青。我们由此可以看出，传统的友谊观由三个要素构成：朋友以相伴为乐；朋友必须彼此受益；彼此都有志于崇高的事业。这些传统的友谊观告诉我们，两个品德高尚的朋友是永不分离的，因为彼此认同对方的高尚品德。因此，认识朋友就是认识自我，了解朋友就是了解自我。可以说朋友就好比是一面镜子，每个人都可以从朋友身上看清自己。置身于品德高尚的朋友之中，我们会对美德达成共

识，共同为之不遗余力。这样的友谊是永恒的，因为朋友应该具备的一切品质都凝结在这种友谊关系中。2HowDeepIsYourLove?MansiBhatiaLovetosomeislikeacloudTosomeasstrongassteelForsomeawayoflivingForsomeawaytofeelAndsomesayloveisholdingonAndsomesayletitgoAndsomesayloveiseverythingSomesaytheydon'tknow

Atsomestageortheotherinourlivesweexperienceanemotionwhichdefiesdefinition.It'safeelingthatcanonlybefeltandnotdescribed.Anoverwhelmingjoythatcomestogetherwithitsshareofsadness.Love.Giventhebusynatureofourlives,it'stobeappreciatedthatweevenfindthetimetoindulgeinmattersoftheheart.ButatthesametimeIwonderifweevenunderstanditstruedepth.Irememberhavingcountlesscrusheswhileinschool.Mymathteacher,ourneighbour'sson,mybestfriend'sbrotherandlotsofotherswhomIfanciedforthecolouroftheireyes,theshapeoftheirmoustachesorjustthewaytheywalked.Harmlesspuppylovesthatareasbriefassoapbubbles.Icanlaughaboutallthosesillyandadventurousthoughtsandactsnowbutatthattimenothingcouldbemoreseriousanaffairforme.Thencamethestageofrealrelationships.Beinginanallgirls'schoolIhardlyhadtheopportunitytointeractwithmembersoftheoppositegender.Socialsbetweenourschoolandtheboys'college,therefore,wouldbeawaitedanxiously.Thosethreehoursofunhesitantattentionbyagroupofwell-groomedyounggentlemenprovideduswithenoughcontenttotalkandfeelexcitedaboutforthenextfourweeks.Andeventhentherewasnorealneedofhavingaboyfriend.

Isomehowgrewupbelievingthatlovewouldhappenwhenithadto.Andsureenoughitdid.ItcameatanagewhenIhadacareer,along-termplanandamoreorlesssettledlife(andnowIamnotyet25!).Iwasmatureenoughtoenterarelationshipwhichdemandsalotofgiveandnotsomuchoftake.LovewasamagnificentbuildingIbuiltonthefoundationoffriendship.Ittooktimetoblossom.Ittookalotofunderstanding,loadsofsharingandcaring,andplentyofaffectiontobecomewhatitistoday.Anditmeantameetingofminds.YoumightsaythatIbelongtothetraditionalschoolofromance.Butinmyopinion,loveneedstobenurtured.Andithastobedistinguishedfromtheintensebutshort-livedloveorthepleasuresoftheflesh.Ourparents'generationwasfedlavishlywithideals.Itwasaneraofconstraints,restraints,respect,admiration,andplentyofromance.Thelongskirts,thequietandunpretentiouslooks,thecurledlonghair,thecalmness,theshyglance鈥?theseareallsofrequentlyremindfulofabygoneera.Anagewhenthedistancebetweenthesexessomehowmanagedtohelppreservetheholinessofloveandrelationships.Theyoungergeneration,withitsopennessandfadinglinesofproximity,hasjumpedonthebandwagonoflovewithsomuchhastethatitisdifficultforthemtodistinguishbetweenphysicalattractionandmentalcompatibilities.Whatwe

havebeenexposedtoviathemediahavefastpacedoursensibilitiessomuchthattakingthingsslowrequireseffortonourparts.Iamsorrytolearnaboutthekindofemotionalbaggageschoolkidsarecarryinginwhatarepurelyunemotionalrelationships.Somemightblamethecurrentstateofaffairsonpeerpressure.Buthasanyoneeverstoppedtofigureoutwherethispeerpressureoriginates?Doanyofustryandunderstandwhoisresponsibleforthisshift?Doesanyonebothertostudythestateofmindoftheteenagers?Themindsetofthisgenerationisalltooevidentinthewayithandlesitspersonallife.Therearemorerelationshipsbeingdistortedunderthepressuresoflustthaneverbefore.Thereismorefocusonphysicalbeautythanoninnercharm.Thereismoreofclosenessandlessofintimacy.Thereismoreofpassionandlessofemotion.Thereismoreofacquiringandlessofsharing.Thereismoreofopportunismandlessofselflessness.Inshort,thereismoreofMEandlessofUS.Wehavehardenedourselvessomuchinthiscompetitiveagethatwehaveforgottentheessenceofrelationships.There'smuchmoretobeingsomeone'sloverthangiftingthemredrosesandfifty-centcards.Whataboutgiftingourobjectofaffection,ourtime,ourcompany,oursupport,ourfriendship?What

aboutsettingprioritiesinourlivesandfocusingoneachwithsincerity?Whatabouttryingtobeself-sufficientemotionallybeforelettingourselvesloose?Whataboutgivingourselves,andothers,timeandspacetoforgerelationships?Whataboutworkingtowardsmeaningfulandlastingfriendships?Whatabouthonouringourcommitments?Whataboutchannelingourenergiesandemotionstowardsbuildinglifelongbondsratherthanwastingthemonseasonalrelationships?Wehavebutonelifeandwemustexperienceeverythingthatcanmakeusstronger.Truelovehappensonceinalifetime.Andweshouldnothavebecomesotiredbyourfrivolousactsthatwhenitcomeswearen'tabletoreceiveitwithopenarms.1|你的爱有多深|有人认为爱如浮云有人认为爱坚强如铁有人认为爱是一种生活方式有人认为爱是一种感觉有人说爱要执着有人说爱不要约束有人说爱是生命的全部

有人说不知道爱为何物2在我们生命中的某个阶段，我们会经历难以名状的情感。这种情感只能体会，无法用语言描述。莫大的喜悦伴随着丝丝的伤感一同降临，这就是爱。3在紧张忙碌的生活中，我们竟能找到时间，沉湎于感情之中，这的确令人感佩。然而，此时我想知道：我们是否懂得爱到底有多么深刻。记得上学的时候，我迷恋的对象真是数不清：我的数学老师、邻居的儿子、好朋友的弟弟，还有另外一些因为眼睛的颜色、胡子的形状或走路的姿势而让我倾慕的人。年少时的爱慕，不会带来伤害，如肥皂泡一样转瞬即逝。那些稚气、大胆的想法和行为，现在想来大可一笑了之。但是，在那时，对我来说，没有比恋爱更重要的事了。接着就进入了真正“谈”情“说”爱的阶段。4我在女子学校学习，和男孩子交往的机会寥寥无几，因此，我热切地期待着我们学校和男子学校举办的交谊会。交谊会上，一群精心打扮的年轻男子毫无顾忌地盯着我们。这三个小时中的点点滴滴，成了我们在以后四个星期中足够的谈资，我们在议论时，心情澎湃。5即使是在那个时候，我也没有真正交男朋友的需要。6在我的成长岁月中，不知何故，我相信爱情该来的时候自然会来。事实果真如此。当我有了稳定的工作，有了长期的计划和比较安定的生活（我现在还不到25岁呢！）时，爱情降临了。我也比较成熟了，能够步入不贪图许多回报而需要大量付出的感情关系。7我的爱情是在友谊这块地基上建起的高楼大厦。爱情经过旷日持久的培养才开花。我和我的恋人相互理解、同甘共苦、相互关心，投入了丰富的感情，才使

爱情发展到今天。爱情意味着情投意合。你也许会说，我属于浪漫的传统派。但是，依我看，爱情需要培养。我们必须把爱情同强烈而短暂的激情或身体的愉悦区别开来。8我们的父辈，接受了理想爱情的灌输。那是一个约束、压抑、崇敬、仰慕和十足浪漫的年代。长裙、娴静质朴的外表、卷曲的长发、恬静的气质、羞怯的目光——这一切常使人想起一个消逝久远的年代。那个年代，男女之间的距离无论如何都有助于维持爱情以及恋爱关系神圣性的。9年轻的一代人，由于观念开放，随着男女之间交往界线的消退，他们便急于赶浪头，匆忙恋爱，以至于难以区分身体的互相吸引与心灵的相投。我们从媒体中接触到的人和事，使我们的感情历程大大加速，要想慢慢地体会自己的感受，确实需要付出努力。10学校里的青少年在全然没有感情的关系中所背负的感情包袱，令我深感难过。也许有些人会把他们目前的感情状况归结为同龄人之间所施加的压力但。是，可曾有任何人停下来想一想同龄人之间的压力来自何处？我们是否尝试着弄清楚是谁造成了这样的转变？可曾有人费神去研究青少年的心理呢？11从这一代人处理个人生活的方式上，我们很容易看出他们的思想倾向。跟从前相比，现在有更多的情感在欲望的压力下扭曲。他们更注重外表的美丽而忽视内在的魅力。两性交往随便了，亲密无间却少了；激情多了，感情却少了；个人获得的多了，相互间分享的少了；寻机获利的现象多了，无私的奉献少了。简而言之，“自我”多了，爱的分享少了。12在这个竞争激烈的年代，我们已经变得麻木不仁，将恋爱的实质抛于脑后。作为恋爱中的人，不只是意味着把红色的玫瑰花和五毛钱一张的卡片送给恋人，

我们要做的事情还很多。我们将自己的时间、陪伴、支持和友谊作为礼物送给自己的恋人了吗？我们是否确定了生活中最重要的事情，而后真诚地做好每一件事？我们是否先在情感上成熟起来，再尽情地追求爱情？我们是否给自己、给他人足够的时间和空间以巩固恋情的发展？我们是否为了追求有意义的、永恒的友谊而不遗余力？我们是否履行了自己的承诺？我们是否将自己的精力和感情倾注于终生不渝的关系而不是浪费在朝秦暮楚的关系中？13人的生命只有一次，我们必须去体验能使我们更为坚强的每件事。真正的爱情一生只有一次。我们任由轻佻的行为令自己身心疲惫，当真正的爱情到来时，我们却没有能力伸开双臂迎接它的降临。3ThePursuitofHappinessfortheCommonGoodRichardLayardOverthelast50years,weinthewesthaveenjoyedunparalleledeconomicgrowth.Wehavebetterhomes,cars,holidays,jobs,educationandaboveallhealth.Accordingtostandardeconomictheory,thisshouldhavemadeushappier.Butsurveysshowotherwise.WhenBritonsorAmericansareaskedhowhappytheyare,theyreportnoimprovementoverthelast50years.Morepeoplesufferfromdepression,andcrime—anotherindicatorofdissatisfaction—isalsomuchhigher.Thesefactschallengemanyoftheprioritieswehavesetourselvesbothas

societiesandasindividuals.Thetruthisthatweareinasituationpreviouslyunknowntoman.Whenmostpeopleexistnearthebreadline,materialprogressdoesindeedmakethemhappier.Peopleintherichworld(above,say,$20,000aheadperyear)arehappierthanpeopleinpoorercountries,andpeopleinpoorcountriesdobecomehappierastheybecomericher.Butwhenmaterialdiscomforthasbeenbanished,extraincomebecomesmuchlessimportantthanourrelationshipswitheachother:withfamily,withfriendsandinthecommunity.Thedangeristhatwesacrificerelationshipstoomuchinpursuitofhigherincome.Thedesiretobehappyiscentraltoournature.Weallwantasocietyinwhichpeopleareashappyaspossibleandinwhicheachperson’shappinesscountsequally.Thatshouldbethephilosophyforourage,theguideforpublicpolicyandforindividualaction.Anditshouldcometoreplacetheintenseindividualismwhichhasfailedtomakeushappier.Indeed,moneyisperceivedasoneofthekeyfactorsaffectingaperson’shappiness.Butcanmoneyalonemakeushappyinthelongrun?Inanysociety,richerpeopleareoftenhappierthanpoorpeople.Yet,asawesterncountrybecomesricher,itspeopleoveralldonotbecomehappier.Thereasonforthisisthatovertimeourstandardsandexpectationsrisetomeetourincome.AGalluppollhasaskedAmericanseachyear:"Whatisthesmallest

amountofmoneyafamilyoffourneedstogetalonginthiscommunity?"Thesumsmentionedriseinlinewithaverageincomes.Sincepeoplearealwayscomparingtheirincomeswithwhatothershave,orwithwhattheyareusedto,theyonlyfeelbetteroffiftheymoveuprelativetothenorm.Thisprocesscanhavecounterproductiveeffects.Ihaveanincentivetoworkandearnmore:itwillmakemehappier.Sodoothermembersofsociety,whoalsocareabouttheirrelativestandardoflife.Sincesocietyasawholecannotraiseitspositionrelativetoitself,theeffortwhichitsmembersdevotetothatendcouldbesaidtobeawaste—thebalancebetweenleisureandworkhasbeenshifted"inefficiently"towardswork.Toreinforcethecase,letmeexplainitintermsofstatus,whichmayderiveasmuchfromtheearningofincomeasfromthespendingofit.Peoplework,inpartatleast,toimprovetheirstatus.Butstatusisasystemofranking:one,two,threeandsoon.Soifonepersonimproveshisstatus,someoneelselosesanequalamount.Itisazero-sumgame:privatelifesacrificedinordertoincreasestatusisawastefromthepointofviewofsocietyasawhole.Thatiswhytheratraceissodestructive:welosefamilylifeandpeaceofmindinpursuingsomethingwhosetotalcannotbealtered.Inonesense,whatpeoplemostwantisrespect.Theyseekeconomicstatus

becauseitbringsrespect.Butwecanincreaseordecreasetheweightwegivetostatus.Inanincreasinglycompetitivesociety,lifewillbecometougherforpeopleinthebottomhalfoftheabilityrangeunlesswedevelopbroadercriteriaforrespect.Weshouldrespectpeoplewhoco-operatewithothersatnogaintothemselves,andwhoshowskillandeffortatwhateverlevel.Thatiswhyitissoimportanttoenableeveryonetodevelopaskill.InBritain,thismeansensuringthatallyoungpeoplecantakeupanapprenticeshipiftheywish,sothatthosewhohavenotenjoyedacademicsuccessatschoolcanexperienceprofessionalprideandavoidstartingadultlifebelievingthemselvestobefailures.Somecomparisonsbetweenpeopleareinevitable,sincehierarchyisnecessaryandunavoidable.Somepeoplegetpromotedandothersdonot.Moreover,thosewhogetpromotedmustbepaidmore,sincetheyaretalentedandtheemployerwishestoattracttalent.Sopayisimportantatkeymomentsasawayofaffectingpeople'sdecisionsaboutoccupationsorinchoosingbetweenemployers.Theproblemisthatinmostjobsthereisnoobjectivemeasureofindividualperformance,sopeoplemustineffectbeevaluatedagainsttheirpeers.Buttherankingprocess,whichisverysubjective,fundamentallyalterstherelationshipofco-operationbetweenanemployeeandhisboss,andbetweenanemployeeandhispeers.

Ifwewantahappiersociety,weshouldfocusmostontheexperienceswhichpeoplevaluefortheirintrinsicworthandnotbecauseotherpeoplehavethem–aboveall,onrelationshipsinthefamily,atworkandinthecommunity.Itseemslikelythattheextracomfortswenowenjoyhaveincreasedourhappinesssomewhat,butthatdeterioratingrelationshipshavemadeuslesshappy.Weliveinanageofunprecedentedindividualism.Thehighestobligationmanypeoplefeelistomakethemostofthemselves,torealisetheirpotential.Thisisaterrifyingandlonelyobjective.Ofcoursetheyfeelobligationstootherpeopletoo,butthesearenotbasedonanyclearsetofideasinwesternsocieties.Theoldreligiousworldviewisgone;sotooisthepostwarreligionofsocialandnationalsolidarity.Weareleftwithnoconceptofthecommongoodorcollectivemeaning.Tobecomehappier,wehavetochangeourinnerattitudesasmuchasouroutwardcircumstances.Iamtalkingoftheeverlastingphilosophywhichenablesustofindthepositiveforceinourselves,andtoseethepositivesideinothers.Suchcompassion,toourselvesandothers,canbelearnedanditoughttobetaughtinschools.Everycityshouldhaveapolicyforpromotingahealthierphilosophyoflifeinitsyoungstersandforhelpingthemtodistinguishbetweensuperficialpleasuresandrealhappiness.

Somyhopeisthatinthisnewcenturywecanfinallyadoptthegreatesthappinessofhumankindasourconceptofthecommongood.Thiswouldhavetworesults.Itwouldserveasaclearguidetopolicy.But,evenmoreimportant,itwouldinspireusinourdailylivestotakemorepleasureinthehappinessofothers,andtopromoteit.Inthiswaywemightallbecomelessself-centeredandmorehappy.1|追求以公众利益为宗旨的幸福|在过去的50年里，我们西方国家的经济获得了史无前例的增长。我们的家园、车辆、假期、工作、教育，尤其是健康，均得以改善。依据标准经济理论，这些改善原本应该使我们更加幸福，然而，调查显示并非如此。英国人和美国人接受幸福程度的调查时说，在过去的50年里，他们的幸福程度并没有得到改善。抑郁症患者人数上升，同时犯罪率大幅增长也说明了人们对生活的不满足。2上述事实对我们个人以及社会优先考虑的诸多事情都提出了挑战。事实上，我们现在的处境是人类从未经历过的。当大多数人还在为温饱发愁时，物质条件的改善的确能令他们幸福一些。富庶国家（比如，人均年收入在两万美元以上）的人民比贫穷国家的人民幸福一些；而贫穷国家的人民，如果稍微富裕，也会幸福得。多然而，物质上的匮乏一旦消除，收入的增加便不如亲情、友情、邻里和睦等人际关系那么重要。但是，我们在追求更高的收入时牺牲了太多这样的关

系，这很危险。3渴望幸福是人类本性的核心。人人都渴望这样一个社会：人们尽可能地幸福，每个人的幸福同等重要。这应当是我们这个时代的人生哲学，应当用来指导公共利益的维护准则和每个人的行为，应当逐渐取代无法使我们更加幸福的极端的个人主义。4金钱的确是影响个人幸福的关键因素之一。但是，金钱本身能使我们最终获得幸福吗？在任何一个社会，富人往往比穷人幸福。然而，当一个西方国家越来越富有的时候，其人民的幸福程度在总体上并未得到改善。随着时间的推移，我们的标准和期望随着收入的增加而上升。盖洛普民意测验每年都向美国人提问：“一个四口之家至少需要多少钱才能在这个国家生活下去？”人们说出的数字上升的幅度与平均收入增加的幅度是一样的。因为人们总是拿自己的收入和他人的收入以及他们惯于拥有的收入相比较，只有当他们认为和平均水准相比有所上升时才感到幸福。5这一过程反而达不到预期的目的。我努力工作、赚更多钱的动力是：这会使我更幸福一些。其他的社会成员也同样如此，他们也关注自己相对的生活标准。既然社会整体无法以自己为参照物而提高自己的地位，那么社会成员为使自己更加幸福所付出的努力可以说是一种浪费——当休闲与工作的天平偏向工作时，工作是“没有效率”的。6为了进一步证实这一论点，我从社会地位方面加以说明。人的地位可能来源于所挣得的收入或所花费的金钱。人们工作，至少部分原因是为了提高自己的地位。然而，地位是一种等级体系：第一，第二，第三，等等，所以当一个人的地位提高了，其他人的地位就同等程度地下降。这是一种得失平衡的游戏：从整

个社会看，为了提高地位而牺牲个人的生活，是一种浪费。因此，永无止境的竞争极具破坏性：我们在追求一种总体不变的东西时失去了家庭生活和平和的心境。7在某种意义上，人们最渴望的是尊重。他们追求经济地位因为它可以赢来尊重。但是，我们可以重视也可以轻视经济地位。在一个竞争日益激烈的社会，如果我们不放宽尊重的标准，社会上能力偏低的人会感到生活更加艰辛。我们应该尊重那些同他人一起合作而自己没有获益的人，那些在各个阶层上施展才能、努力工作的人。因此，让每个人都能学会一种本领尤为重要。在英国，这意味着只要年轻人愿意，一定要确保他们每个人都学会手艺，使那些学业不成功的人也能在职业生涯中感到自豪，不会在长大成人时觉得自己是失败者。8人与人之间难免产生比较，因为等级体系的存在是必要的，不可避免的。有些人得到晋升，而另一些人却没有。此外，职位得以晋升的人薪水也要提高，因为他们有才华，雇主也乐意招贤纳士。所以，在人们挑选工作和选择雇主的关键时刻，薪水作为一个重要因素影响着他们的决定。存在的问题是，大部分的职业没有客观的标准来衡量个人的业绩，所以事实上只能拿一个人同自己的同事作比较才能得到评估。然而，这种等级评定的方法非常主观，从根本上改变了雇员与顾主、雇员与同事之间的合作关系。9如果我们渴望一个更加幸福的社会，我们就应该着重强调人们所珍视的经历——首要的是亲情关系、工作关系和邻里关系，人们珍视这些经历并非因为别人拥有它们，而是因为这些经历拥有内在的价值。我们当前享受的充分的舒适和安逸，看来有可能使我们的生活幸福一些，可是人与人之间关系的恶化又有可能降低了我们的幸福程度。

10我们生活在一个空前的个人主义的时代。许多人都感到最重要的责任是充分发挥自己的才干，挖掘自己的潜力。这是一个可怕的、孤单的目标。当然，他们也感受到自己应该对他人承担的责任，但是在西方国家，这些责任缺乏一套清晰的理念。无论是古老的、虔诚的世界观，还是战后社会的团结精神和国家的凝聚意识，皆荡然无存。我们全然丧失了公共利益或集体意义的概念。11我们要想幸福一些，必须在改变外在环境的同时改变我们内在的态度。我说的是一种永恒的人生哲，学它能使我们在自身找到积极的力量同时也能发现他人身上蕴涵的积极因素。这种对他人和自己怀有的同情心，是可以学会的，学校应该将这种同情心教给学生。每个城市都应该有这样的政策：在年轻人中间推广更健康的人生哲学，帮助他们区别肤浅的快乐和真正的幸福。12因此，我希望在这个新的世纪我们最终能够把人类的最大幸福当作我们的公益观。这可能有两个结果。这种人生观可以明确地指导政策的制定，但是更重要的是，在日常的生活中，它会激励我们因为别人幸福而感到更大的快乐，同时帮助他人获得更大的幸福。只有这样，我们才不会以自我为中心，才会更加幸福。Unit4HowtogrowoldBertrandRussellInspiteofthetitle,thisarticlewillreallybeonhownottogrowold,which,atmytimeoflife,isamuchmoreimportantsubject.Myfirstadvicewouldbeto

chooseyourancestorscarefully.Althoughbothmyparentsdiedyoung,Ihavedonewellinthisrespectasregardsmyotherancestors.Mymaternalgrandfather,itistrue,wascutoffintheflowerofhisyouthattheageofsixty-seven,butmyotherthreegrandparentsalllivedtobeovereighty.OfremoterancestorsIcanonlydiscoveronewhodidnotlivetoagreatage,andhediedofadiseasewhichisnowrare,namely,havinghisheadcutoff.Agreatgrandmotherofmine,whowasafriendofGibbon,livedtotheageofninety-two,andtoherlastdayremainedaterrortoallherdescendants.Mymaternalgrandmother,afterhavingninechildrenwhosurvived,onewhodiedininfancy,andmanymiscarriages,assoonasshebecameawidow,devotedherselftowomen'shighereducation.ShewasoneofthefoundersofGirtonCollege,andworkedhardatopeningthemedicalprofessiontowomen.SheusedtorelatehowshemetinItalyanelderlygentlemanwhowaslookingverysad.Sheinquiredthecauseofhismelancholyandhesaidthathehadjustpartedfromhistwograndchildren."Goodgracious",sheexclaimed,"Ihaveseventy-twograndchildren,andifIweresadeachtimeIpartedfromoneofthem,Ishouldhaveadismalexistence!""Madresnaturale,"hereplied.Butspeakingasoneoftheseventy-two,Ipreferherrecipe.Aftertheageofeightyshefoundshehadsomedifficultyingettingtosleep,soshehabituallyspentthehoursfrommidnightto3a.m.inreadingpopularscience.Idonotbelievethatsheeverhadtimetonoticethatshewasgrowingold.This,Ithink,istheproperrecipeforremainingyoung.Ifyouhavewideandkeeninterestsand

activitiesinwhichyoucanstillbeeffective,youwillhavenoreasontothinkaboutthemerelystatisticalfactofthenumberofyearsyouhavealreadylived,stilllessoftheprobablebrevityofyourfuture."AsregardshealthIhavenothingusefultosaysinceIhavelittleexperienceofillness.IeatanddrinkwhateverIlike,andsleepwhenIcannotkeepawake.Ineverdoanythingwhateveronthegroundthatitisgoodforhealth,thoughinactualfactthethingsIlikedoingaremostlywholesome.Psychologicallytherearetwodangerstobeguardedagainstinoldage.Oneoftheseisundueabsorptioninthepast.Itdoesnotdotoliveinmemories,inregretsforthegoodolddays,orinsadnessaboutfriendswhoaredead.One'sthoughtsmustbedirectedtothefutureandtothingsaboutwhichthereissomethingtobedone.Thisisnotalwayseasy:one'sownpastisagraduallyincreasingweight.Itiseasytothinktooneselfthatone'semotionsusedtobemorevividthantheyare,andone'smindmorekeen.Ifthisistrueitshouldbeforgotten,andifitisforgottenitwillprobablynotbetrue.Theotherthingtobeavoidedisclingingtoyouthinthehopeofsuckingvigourfromitsvitality.Whenyourchildrenaregrownuptheywanttolivetheirownlives,andifyoucontinuetobeasinterestedinthemasyouwerewhentheywereyoung,youarelikelytobecomeaburdentothem.Animalsbecome

indifferenttotheiryoungassoonastheiryoungcanlookafterthemselves,buthumanbeings,owingtothelengthofinfancy,findthisdifficult.Itisnousetellinggrown-upchildrennottomakemistakes,bothbecausetheywillnotbelieveyou,andbecausemistakesareanessentialpartofeducation.Butifyouareoneofthosewhoareincapableofimpersonalinterests,youmayfindthatyourlifewillbeemptyunlessyouconcernyourselfwithyourchildrenandgrandchildren.Inthatcaseyoumustrealizethatwhileyoucanstillrenderthemmaterialservices,suchasmakingthemanallowanceorknittingthemjumpers,youmustnotexpectthattheywillenjoyyourcompany.Someoldpeopleareoppressedbythefearofdeath.Intheyoungthereisajustificationforthisfeeling.Youngmenwhohavereasontofearthattheywillbekilledinbattlemayjustifiablyfeelbitterinthethoughtthattheyhavebeencheatedofthebestthingsthatlifehastooffer.Butinanoldmanwhohasknownhumanjoysandsorrows,andhasachievedwhateverworkitwasinhimtodo,thefearofdeathissomewhatignoble.Thebestwaytoovercomeit鈥?soatleastitseemstome鈥?istomakeyourinterestsgraduallywiderandmoreimpersonal,untilbitbybitthewallsoftheegorecede,andyourlifebecomesincreasinglymergedintheuniversallife.Anindividualhumanexistenceshouldbelikeariver鈥?smallatfirst,narrowlycontainedwithinitsbanks,andrushingpassionatelypastrocksandoverwaterfalls.Graduallythe

rivergrowswider,thebanksrecede,thewatersflowmorequietly,andintheend,withoutanyvisiblebreak,theybecomemergedinthesea,andpainlesslylosetheirindividualbeing.Themanwho,inoldage,canseehislifeinthisway,willnotsufferfromthefearofdeath,sincethethingshecaresforwillcontinue.Andif,withthedecayofvitality,wearinessincreases,thethoughtofrestwillnotbeunwelcome.Ishou