Tourgenieff has a story in which three young princes, one by one, went into an enchanted1 garden and plucked a magic apple which gave the eater one wish. The first asked for money, the second for beauty, the third for the good-will of old women. The third proved to be the successful one.
If a fairy godmother offered you one gift, what would you choose? I am not sure that you would not do well to imitate that shrewd young prince! It is old ladies who can teach you knowledge of the world, and whose good-will gets you the most desirable invitations! However, you can easily gain their good-will without any apple, so that, on the whole, I should advise a princess to choose the gift of being a good Talker—or rather one who produces good Talk.
A woman Macaulay, even with brilliant flashes of silence, is not loved: you do not want a hostess who "holds forth," but one who sets her guests talking; and every woman is the hostess when she is talking to a man, or to any one younger or shyer than herself. You should make people go away with a regretful feeling that they missed a great deal by having talked so much themselves that they heard very little from you.
Do you think it is easy to listen—that it means mere2 silence? I assure you it means nothing of the sort; it means listening with all your heart and soul and mind, and making the speaker feel, by your way of listening, that you have a heart and a soul and a mind. There could not well be anything further from the person who makes him feel that there is a mere dead wall of silence before him at which he is talking.
Listening is a fine art and requires great tact3 and a peculiar4 delicate perception of the shades that are passing over the speaker's mind, and dictating5 (often unconsciously) the words he says—words which in themselves do not convey his mind, unless you are of the family of the Interpreter in Bunyan, and know by instinct what he feels.
Only a large heart of quick understanding has this gift; but we help our heart wonderfully by keeping our mind keen. The heart is apt to be very blundering and stupid by itself; just as the mind is very apt to go off on a wrong scent6 about people, unless you have a warm heart to throw true light on their motives7.
A quick-witted heart is what I should put as the first requisite8 for a good talker; and next a noble heart—a heart that cares for the best side of things and people, a heart which brings out the bearable side of circumstances, and the nobler side of people, and the interesting side of subjects.
Some people are like Kay, in Anderson's "Snow Queen," they have a bit of ice in their heart, and they see all the smallnesses and absurdities9 about them, instead of being alive to the pathos10, or endurance, or good-nature of the apparently11 stupid lives round them. They are always in a critical, carping, superior frame of mind. These people can often talk brilliantly, but it is thin. You cannot have a large mind without a large heart. 'We live by admiration12, hope, and love;' without these, we cease to live—we wither13.
The best talk is kindly14; any fool can point out flaws, said Goethe (who certainly had a great mind, whatever his heart was like),—it takes a clever man to discern excellencies. A good talker makes other people feel they are much cleverer than they had before realized; they are at their best, thanks to the listener who draws out the best side of them. It is delightful15 to be with some people—you are sure of hearing good talk—interesting subjects spring up wherever they are.
Perhaps you have a friend staying with you who is one of these delightful people, and you say: "Oh dear! I must go and pay a duty visit—it will be so dull, but do come with me." And, lo and behold16! that visit is delightful, for your friend made that dull person into an interesting one by getting her to talk and show her real self. For the real self of every soul is interesting, only it often has such a "buried life" that we are not skilful17 enough to find it.
Now, does your way of talking bring out the best side of yourself and of those you talk to?
School gives you tremendous opportunities of adding to the kindliness18 and nice-mindedness of the world; for there you talk with a large number who, like yourself, are not yet made, and who are, therefore, more coloured by the person they talk to than older people would be.
There are people in the world who never hear unkind gossip or vulgar jokes, for no one would think of saying such things to them. I know girls who would never have such things said—who would never get a letter written to them that was not of a nice tone—because, instinctively19, their friends would feel such things out of harmony with them.
When girls are silly, or spiteful, or not quite nice in what they say to you, it pays you a bad compliment; do not in your own mind merely condemn20 them. They would not say it to you if they felt you above talk of that kind. You may be above it in your own mind and may feel that your home surroundings are on a higher level than such talk; but either you have not had the courage to show your colours, or else you are like that in your heart, and they know it by instinct.
See to it that you keep at your best: for the danger of school is the temptation to follow a multitude to do, not evil, but folly21.
Many, from indolence or thoughtlessness, or from yielding to the bad bit in them, join in silly school talk, silly mysteries, giggling22, criticizing other people, boasting about home, loud, rough ways of talking, slang, cliques23 and exclusive friendships (every one of which is underbred, as well as silly or unkind), and are yet, three-quarters of them, fit for something better,—at home they would be better, and at school they could be better.
Many people dread24 schools for fear of wrong talk going on; now some of you may (through gossip, or newspapers, or servants, or novels) know of bad things or fast things; and it is perhaps not your fault that you know; but it is a very heavy sin on your conscience if you hand on your knowledge and make others dwell on wrong things which would never have been in their minds but for you. Books or friends which give us a knowledge of wickedness, do more harm than we know.
Never have the blood-guiltiness on your head of teaching evil to others, or leading their minds to dwell on it. Some find it much harder to get rid of such thoughts than others do—they may be more naturally inclined to it, and you may have woke up in them far more harm than you guess.
Your very first duty when you are thrown with others is to see that no one shall ever be less nice-minded because they knew you. See to it that no one learns anything about evil through your being with them. You can very easily soil a mind, and you can never wash it clean.
If you feel the least doubt about a thing, do not say it—do not tell the story; if you want to ask a question and feel in the very least uncomfortable about it, hold your tongue, or ask your mother instead.
There are many things which it is not wholesome25 to talk about among yourselves, but which it is quite right to ask your mother about, or any one in her place, if you find yourself dwelling26 on them. Of course this includes everything which makes you feel at all hot, with a sense of something not quite nice;—everything in books which it would make you hot to read out loud (an excellent test);—and I include all uncanny things such as ghosts and palmistry and fortune-telling:—these are not safe things to talk about, and I ask you as my particular wish not to do it, though you are quite welcome to unburden your mind to me if you wish to do so! I think your common sense will bear me out in not wanting them talked about among yourselves, because you never know who may take it seriously or what harm you may be doing, though as I have read "The Mysteries of Udolpho" to you, you will see that it is not the subject, but the indiscriminate talking which I object to!
But apart from wrong talk, what sort of silly talk are you likely to be infected with at school? It is not unlikely that among a number of girls there will be one with a hawk's eye for dress, who knows exactly how a trimming went, and how long this or that has been worn; in fact, she takes in every detail of the dress of each person she sees for a minute, and can talk of it by the hour! She may have no harm in her, but she is first cousin to a milliner's apprentice27 (and is mentally the poor relation of the two, since the milliner notices these things as a part of business, and very likely has other interests in life for her spare time). If the girl wishes to prove herself of different family, she needs to put to sleep the side of her that belongs to the keen-eyed young lady behind the counter, by feeding other sides of her mind, and turning her powers of observation on to other things.
I should like you to be faultlessly dressed outside, and I should like you to be perfectly28 well inside; but I should not admire you if your chief subject of conversation was the devices by which you arrived at the dress, or the decoctions you took to arrive at the health.
Copy the flowers of the field, not only in prettiness, but in giving an impression that you grow as naturally as they do! Make us feel that you could not have anything ugly or awkward or unbecoming about you. Your dress and your rooms and your dinners should be perfect, but do not entertain your guest with the mere mechanism29 of how you arrive at any one of them. Give time and thought to this machinery30 of life—enough to produce the right result, and then go on to the real interests, for which they are only the stage. I do not want a sloven31, but I want a girl who is a real person and not a mere poupée modèle to show off dresses.
Petty gossip is the prevailing32 danger of any small community such as a girls' school. Provincial33 gossip, Matthew Arnold would call it—provincial being one of his severest adjectives for the Philistines34 whom his soul abhors,—by which he means that their talk is limited to their narrow-minded local gossip, so that when a stranger comes from a larger world, they have nothing in common. I think his use of that word marks his French turn of mind;—parochial would be the better expression in England, where the talk is very often literally35 parochial,—besides deserving the word in its wider meaning, as describing talk which is full of unimportant, local, and personal facts, instead of belonging to the larger world of ideas.
English girls, as a whole, are supposed to be bad at talking—to giggle36 among themselves, and to have nothing to say on general subjects. But, besides this, there is a certain love of silly mysteries and secrets in some girls, which is apt to be too much for their common sense.
Some girls are so keen to chatter37, and make themselves interesting at any cost, that they tell their family's private affairs or discuss the faults of their nearest relations. I am sure you would all remember that any one, with a grain of decent family pride, washes every bit of dirty linen38 at home, and holds their tongue about family news till they are sure it is public property, and to the family credit! If you ever want to talk about such things for real reasons, always go to an older friend and not to one of your own age; for an older friend would know enough of the world to take it up by the right handle and to hold her tongue.
Again, some girls fancy that a little theatre gossip marks them out as women of the world. To talk about a play and about the good and bad strokes of acting39 is one thing:—the petty personal gossip about the actors and actresses is on the same level, to my mind, as the talking about dukes and duchesses by those who read of them in a society paper, without ever expecting to meet them.
Again, there is some school talk which is undesirable40, though not wrong. I mean talk about the things which belong to your future life, but which are just the sides of it that you want your education to help you to keep in proper proportion. There are interests, such as hunting and dancing, which are all right in their own time and place, but which make a silly, empty mind when they are your chief mental food. You come to school to take an interest in work, and in bookish things generally. It is not so easy to do this when you are in the full swing of home amusements, and so you come away for a sort of mental retreat, during which it will be easier to you to let your bookish and thoughtful side grow. Here you are, and your home amusements are left behind. Would it not be a pity to let your mind keep running on the very things from which you have come away? Do not let your tongue or your mind run on the amusements of home—they prevent your taking real interest in your work.
Also there should be no talk about religious differences. Of course, you all come from different homes and have somewhat different teaching, and I do not wish you ever to discuss those differences. Every one should keep to her home ways, and try to live up to them. Religious controversy41 never yet made any into better Christians42, and it generally makes them worse!
Avoid Religious gossip about the services and the clergy43. Make it a rule for yourself, wherever you are, never to criticize the clergyman or the sermon. Very likely you might say something to the point—it might do him good if he heard it! That will not happen, and what will happen is, that you will do yourself harm by being critical or amused, instead of making your mind devout44. If your "mind" knows that, whatever it may notice in church, your "will" is not going to allow it to speak of, then your critical part goes to sleep. A joke loses its amusingness if one is not going to tell it, and you are then able to think only of your Prayers and Resolutions.
Purity and Reverence45 are the two main things in talk, but how about Sense?
There is one class of girl I have sometimes noticed with amused regret—I dare say you have too—though she is by no means so objectionable as the other kind I spoke46 of. She is a would-be child of nature. She has no thoughtfulness or weight about her; she is an engaging kitten who exists on the rather inadequate47 stock-in-trade of nice eyes; she is quite irresponsible and useless, and tells you so, in an ingenuous48 way, for which her nearest and dearest long to box her ears! I would call her "The Artless Japanese," remembering the princess in the Mikado, who says, "I sit and wonder, in my artless Japanese way, why I am so charming."
Again, very often a girl of your age gets a good deal of society in the holidays or before she comes. She comes to school on purpose to keep away from that, till the right time for it comes (when I hope she will have plenty of it!)
Now, when a girl is not much accustomed to society (especially to men's society), it sometimes turns her head, and she gets an idea that any joke about a man is amusing. I will not say that this sort of a joke is like a servant, for a well-brought-up servant puts many a young lady to shame by her nice-mindedness. Young ladies' academies are supposed to be full of that sort of thing—for which there is no word but vulgar—and when such girls leave such academies to go home for good, they are always in holes and corners either with a man, or with another girl talking about one. A man does not respect that kind of girl—though he will go just as far with her as she will let him—and he will tell it again at his club, and probably to his sisters. If she does not mind about her dignity, why should he? There is hardly a man living who would not make game of the advances of the girl who admires him, just as there is hardly a man living who would speak to others of the girl he loves. Unluckily, every idiotic50 girl (who is silly about him) thinks she is the one he cares for, and never realizes how she is "giving herself away!"
And the worst of it is, that the girl is not only lowering herself, she is lowering a man's standard of Woman in general. You, each one of you, help to decide whether your brothers and every man you meet shall have a high or a low standard about women. I assure you, when I think of girls I have known of (and heard of from men), I wonder that men have any respect for women at all.
We shall never know how much of Dante's nobleness was due to his having once known a girl in Florence, who never was in any specially49 close relationship to him. He met her at the gatherings51 of Florentine ladies, where she must have heard his songs, but the most close personal intercourse52 they had was one day when they passed each other in the street, and she bowed to him,—"From that salute53, humbleness54 flowed all his being o'er." Do you say, he was a poet, and Beatrice was one of the most famous of all Fair Women, and therefore they are no guide for you? What man has not got poetry in him, waiting for the woman he loves to wake it? and what woman does not possess that womanhood which is, by God's ordering, in itself an attraction to a man, and which it rests with her so to use—by self-restraint and love of noble things—that she may be, to every man about her, something of what Beatrice was to Dante?—he may know very little of her, and care less, but she will have helped to raise his idea of what a woman should be.
Women have a great deal to answer for as regards men, and every girl should do her best to be on the right side and to help a man to be at his best, by showing that she thinks silliness and vulgar chaff55 objectionable. Every girl sets the tone of those she talks with, for every one's conscience responds to the tacit appeal of a nice-minded girl's dislike of these things. If you do not respond, it checks such talk wonderfully.
Boys are sometimes told that they must swim with the stream at school and join in bad talk because "everybody does it," but the nice boy stands out and does not, and helps weaker ones thereby56.
Girls have a much smaller temptation in that way—more to silliness than to actual wrong; but your tone—in these matters that I speak of—helps your brothers in their battles with downright wrong. Every boy who knows his sister's standard is very high, is helped far more than he is conscious of, by her influence,—and far more than she ever knows, for she does not know all his temptations.
Women have been trained to nice-mindedness by centuries of public opinion—they have always been admired for it, and blamed if they lack it; while men have not been so trained; therefore women have a special power of helping57 men, who are, consequently, not likely to be born so particular about these things as women are.
Always feel responsible for what you laugh at: very often people say things tentatively to see if you will laugh: you help to fix their standard by the way you take it, and you often throw your weight into the wrong scale because you are afraid of seeming priggish. A man's sense of humour is different from a woman's; when you go into the world you must be careful not to laugh just because a man makes a joke, until you are quite sure that it is one to laugh at. Perhaps your host makes it, and his wife looks a trifle grave: then be quick to take your cue from her and to notice what nice women think nice for a woman.
Very often in talking to girls and preparing them for life, the whole question of flirtation58 and nonsense is left out—there is not even as much said as in Mrs. Blackett's village, where the clergyman's wife put every girl through a special catechism before she left to go to service, part of which was, "Lads, Sally?" The correct answer briskly given by Sally was, "Have naught59 to do with them—but if they will, tell mother."
The whole subject of getting married, or falling in love, or meeting a man you may fall in love with, is often smothered60 up out of sight, as if it were something wrong. If you have your life so full of other interests that it does not concern you till the real thing comes, so much the better—you will lose the pleasantest five years of your life if you turn your mind in this direction too soon.
What often happens is that it is plentifully61 thought of and talked of among the girls, and hidden away from the mothers and any older friends. Either do not speak of it at all, or let it be an open straightforward62 thing, instead of a Rosa Matilda mystery. So often a girl feels a delightful spice of impropriety in any remark about a man or a boy. If she had more to do with them she would not be so silly—unless she had a very odd sort of menkind belonging to her; but you will find girls (very unattractive ones, too) always imagining that a man is in love with them, or else being silly themselves over every other man they meet.
What I am describing is, of course, very vulgar; but, from the castle to the cottage, no house is folly-proof, though the outward manifestations63 of it may be less objectionable where the manners are better.
Now, with regard to all the kinds of talk which I have singled out as undesirable, please understand, that except in speaking of wickedness (or worse still nastiness), which is always a sin and needs your penitent64 confession65 and God's absolution, all these things are wrong, only in the wrong place and wrong way and wrong proportion.
If you are keen about any of them, and want dreadfully to talk about it, do so; let it out, if you cannot fill your mind with other things; only, do it with an older person, so as to save yourself from that demon66 of silliness who hovers67 about a room where girls are alone together. He is powerless unless you invoke68 him; but remember, he is always there, eagerly watching his opportunity.
I advise you to make it a rule for yourself always to go to an older friend, when you want to talk about anything that might be not quite nice, or that might verge69 on silliness. If conscience or prudence70 give any pricks71 in the matter, go to an elder. You do not know how much such a rule would save you from, and if you say, "but that is impossible, she would not understand!" then I say to you, "well, it is always possible to hold your tongue, though I do not wish to impose such a severe penance72 on you; I only say, talk to a safe friend, or to none."
This question of talk is a very practical one in school life. Probably most of you think privately73, "How silly girls are!" What do you do, to make the mass less silly? That sort of infectious silliness is the great danger of school life, but the chatter is made up by individuals, who could each talk instead of chattering74: remember that a girl at school need not be a schoolgirl; but she is in great danger of it, unless she is careful!
When you live at home you do not talk nonsense at dinner, you probably join in sensible talk. Well, do not alter because you are with girls, and say complacently75 in your heart "How silly the others are!" Your neighbours would not be silly if you did not admire it. You yourself are part of the mass you are criticizing. On which side do your words go—talk or chatter? Watch yourselves, and see how your words, each day, can fairly be divided between those two scales.
"By thy words thou shall be justified76, and by thy words thou shalt be condemned77." Are these words too solemn to use, after suggestions on talk which may seem to you to have been occupied with very petty and ignoble78 details? Surely not, for your talk on these commonplace matters really settles your standard, and that of the world about you, on the deepest moral questions. The common talk of the day is both cause and effect of the morality of the day.
May I suggest some thoughts for self-examination on the matter? One good question to put daily to yourself is, "How much of my talk to-day was for myself, and against others? Perhaps I was too well-mannered to boast, but have I turned things to my own advantage, shown up my own strong points, instead of trying to help others to shine? Have I tried to get cheap credit for wit, by sharp speeches, would-be clever criticism and pulling people to pieces? Have I started, or handed on, spiteful remarks?" If you like, use another question, and ask yourself, "Was I like S. Theresa, 'An Advocate of the Absent'?" Or ask, "Have I, by my way of speaking or listening, lowered any one's standard to-day?" Very often people say things or make jokes tentatively, to see how we shall take it, and through fear of being stiff or priggish we surprise them by seeming to enjoy what they were rather uncertain about. It is quite curious how ashamed most people generally are of seeming as good as they really are; they "hide their best selves as if they had stolen them." If they would show their colours, they would find that many of the apparently careless people they meet do care about the real interests of life. If they themselves do care and yet try to seem careless, are they not responsible for half the carelessness in those about them?
"The manner of our ordinary conversation," says Bishop79 Wilson, "is that which either hardens people in wrong, or awakens80 them to the right. We always do good or harm to others by the manner of our conversation."
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enchanted
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| adj. 被施魔法的，陶醉的，入迷的 动词enchant的过去式和过去分词 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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tact
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| n.机敏，圆滑，得体 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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dictating
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| v.大声讲或读( dictate的现在分词 )；口授；支配；摆布 | |
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scent
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| n.气味，香味，香水，线索，嗅觉；v.嗅，发觉 | |
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motives
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| n.动机，目的( motive的名词复数 ) | |
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requisite
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| adj.需要的，必不可少的；n.必需品 | |
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absurdities
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| n.极端无理性( absurdity的名词复数 )；荒谬；谬论；荒谬的行为 | |
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pathos
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| n.哀婉，悲怆 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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admiration
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| n.钦佩，赞美，羡慕 | |
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wither
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| vt.使凋谢，使衰退，(用眼神气势等)使畏缩；vi.枯萎，衰退，消亡 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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delightful
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| adj.令人高兴的，使人快乐的 | |
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behold
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| v.看，注视，看到 | |
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skilful
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| (=skillful)adj.灵巧的，熟练的 | |
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kindliness
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| n.厚道，亲切，友好的行为 | |
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instinctively
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| adv.本能地 | |
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condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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giggling
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| v.咯咯地笑( giggle的现在分词 ) | |
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cliques
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| n.小集团，小圈子，派系( clique的名词复数 ) | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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wholesome
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| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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dwelling
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| n.住宅，住所，寓所 | |
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apprentice
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| n.学徒，徒弟 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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mechanism
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| n.机械装置；机构，结构 | |
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machinery
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| n.(总称)机械，机器；机构 | |
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sloven
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| adj.不修边幅的 | |
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prevailing
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| adj.盛行的；占优势的；主要的 | |
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provincial
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| adj.省的，地方的；n．外省人，乡下人 | |
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philistines
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| n.市侩，庸人( philistine的名词复数 )；庸夫俗子 | |
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literally
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| adv.照字面意义，逐字地；确实 | |
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giggle
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| n.痴笑，咯咯地笑；v.咯咯地笑着说 | |
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chatter
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| vi.／n.喋喋不休；短促尖叫；(牙齿)打战 | |
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38
linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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undesirable
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| adj.不受欢迎的，不良的，不合意的，讨厌的；n.不受欢迎的人，不良分子 | |
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41
controversy
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| n.争论，辩论，争吵 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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clergy
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| n.[总称]牧师，神职人员 | |
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devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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46
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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47
inadequate
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| adj.(for,to)不充足的，不适当的 | |
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ingenuous
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| adj.纯朴的，单纯的；天真的；坦率的 | |
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specially
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| adv.特定地；特殊地；明确地 | |
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idiotic
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| adj.白痴的 | |
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51
gatherings
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| 聚集( gathering的名词复数 )； 收集； 采集； 搜集 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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53
salute
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| vi.行礼，致意，问候，放礼炮；vt.向…致意，迎接，赞扬；n.招呼，敬礼，礼炮 | |
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humbleness
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| n.谦卑，谦逊；恭顺 | |
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chaff
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| v.取笑，嘲笑；n.谷壳 | |
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thereby
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| adv.因此，从而 | |
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helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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flirtation
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| n.调情，调戏，挑逗 | |
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naught
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| n.无，零 [=nought] | |
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smothered
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| （使）窒息， （使）透不过气( smother的过去式和过去分词 )； 覆盖； 忍住； 抑制 | |
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plentifully
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| adv. 许多地，丰饶地 | |
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straightforward
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| adj.正直的，坦率的；易懂的，简单的 | |
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manifestations
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| n.表示，显示（manifestation的复数形式） | |
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penitent
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| adj.后悔的；n.后悔者；忏悔者 | |
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confession
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| n.自白，供认，承认 | |
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demon
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| n.魔鬼，恶魔 | |
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hovers
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| 鸟( hover的第三人称单数 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
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invoke
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| v.求助于(神、法律)；恳求，乞求 | |
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verge
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| n.边，边缘；v.接近，濒临 | |
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prudence
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| n.谨慎，精明，节俭 | |
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pricks
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| 刺痛( prick的名词复数 )； 刺孔； 刺痕； 植物的刺 | |
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penance
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| n.（赎罪的）惩罪 | |
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privately
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| adv.以私人的身份，悄悄地，私下地 | |
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chattering
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| n. （机器振动发出的）咔嗒声，(鸟等)鸣，啁啾 adj. 喋喋不休的，啾啾声的 动词chatter的现在分词形式 | |
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complacently
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| adv. 满足地, 自满地, 沾沾自喜地 | |
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justified
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| a.正当的，有理的 | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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ignoble
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| adj.不光彩的，卑鄙的；可耻的 | |
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bishop
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| n.主教，（国际象棋）象 | |
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awakens
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| v.（使）醒( awaken的第三人称单数 )；（使）觉醒；弄醒；（使）意识到 | |
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