These results concern as much the private as the public life. It is incontestable that in striving against the feverish5 will to shine, in ceasing to make the satisfaction of our desires the end of our activity, in returning to modest tastes, to the true life, we shall labor6 for the unity7 of the family. Another spirit will breath in our homes, creating new customs and an atmosphere more favorable to the education of children. Little by little our boys and [189]girls will feel the enticement8 of ideals at once higher and more realizable. And transformation9 of the home will in time exercise its influence on public spirit. As the solidity of a wall depends upon the grain of the stones and the consistence of the cement which binds10 them together, so also the energy of public life depends upon the individual value of men and their power of cohesion11. The great desideratum of our time is the culture of the component12 parts of society, of the individual man. Everything in the present social organism leads us back to this element. In neglecting it we expose ourselves to the loss of the benefits of progress, even to making our most persistent13 efforts turn to our own hurt. If in the midst of means continually more and more perfected, the workman diminishes in value, of what use are these fine tools at his disposal? By their very excellence14 to make more evident the faults of him who uses them without discernment or without conscience. The wheelwork of the great modern machine is infinitely15 delicate. Carelessness, incompetence16 or corruption17 may produce here disturbances18 of far greater gravity than would have threatened the more or less rudimentary organism of the society of the past. There is need then of [190]looking to the quality of the individual called upon to contribute in any measure to the workings of this mechanism19. This individual should be at once solid and pliable20, inspired with the central law of life—to be one's self and fraternal. Everything within us and without us becomes simplified and unified21 under the influence of this law, which is the same for everybody and by which each one should guide his actions; for our essential interests are not opposing, they are identical. In cultivating the spirit of simplicity22, we should arrive, then, at giving to public life a stronger cohesion.
The phenomena23 of decomposition24 and destruction that we see there may all be attributed to the same cause,—lack of solidity and cohesion. It will never be possible to say how contrary to social good are the trifling25 interests of caste, of coterie26, of church, the bitter strife27 for personal welfare, and, by a fatal consequence, how destructive these things are of individual happiness. A society in which each member is preoccupied28 with his own well-being29, is organized disorder30. This is all that we learn from the irreconcilable31 conflicts of our uncompromising egoism.
We too much resemble those people who claim [191]the rights of family only to gain advantage from them, not to do honor to the connection. On all rounds of the social ladder we are forever putting forth32 claims. We all take the ground that we are creditors33: no one recognizes the fact that he is a debtor34, and our dealings with our fellows consist in inviting35 them, in tones sometimes amiable36, sometimes arrogant37, to discharge their indebtedness to us. No good thing is attained38 in this spirit. For in fact it is the spirit of privilege, that eternal enemy of universal law, that obstacle to brotherly understanding which is ever presenting itself anew.
IN a lecture delivered in 1882, M. Renan said that a nation is "a spiritual family," and he added: "The essential of a nation is that all the individuals should have many things in common, and also that all should have forgotten much." It is important to know what to forget and what to remember, not only in the past, but also in our daily life. Our memories are lumbered39 with the things that divide us; the things which unite us slip away. Each of us keeps at the most luminous40 point of his souvenirs, a lively sense of his secondary quality, his part of agriculturist, day laborer41, man of letters, [192]public officer, proletary, bourgeois42, or political or religious sectarian; but his essential quality, which is to be a son of his country and a man, is relegated43 to the shade. Scarcely does he keep even a theoretic notion of it. So that what occupies us and determines our actions, is precisely44 the thing that separates us from others, and there is hardly place for that spirit of unity which is as the soul of a people.
So too do we foster bad feeling in our brothers. Men animated45 by a spirit of particularism, exclusiveness, and pride, are continually clashing. They cannot meet without rousing afresh the sentiment of division and rivalry46. And so there slowly heaps up in their remembrance a stock of reciprocal ill-will, of mistrust, of rancor47. All this is bad feeling with its consequences.
It must be rooted out of our midst. Remember, forget! This we should say to ourselves every morning, in all our relations and affairs. Remember the essential, forget the accessory! How much better should we discharge our duties as citizens, if high and low were nourished from this spirit! How easy to cultivate pleasant remembrances in the mind of one's neighbor, by sowing it with kind [193]deeds and refraining from procedures of which in spite of himself he is forced to say, with hatred48 in his heart: "Never in the world will I forget!"
The spirit of simplicity is a great magician. It softens49 asperities50, bridges chasms51, draws together hands and hearts. The forms which it takes in the world are infinite in number; but never does it seem to us more admirable than when it shows itself across the fatal barriers of position, interest, or prejudice, overcoming the greatest obstacles, permitting those whom everything seems to separate to understand one another, esteem52 one another, love one another. This is the true social cement, that goes into the building of a people.
THE END.
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1
manifestations
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n.表示,显示(manifestation的复数形式) | |
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2
renouncing
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v.声明放弃( renounce的现在分词 );宣布放弃;宣布与…决裂;宣布摒弃 | |
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3
faculty
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n.才能;学院,系;(学院或系的)全体教学人员 | |
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4
judgment
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n.审判;判断力,识别力,看法,意见 | |
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feverish
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adj.发烧的,狂热的,兴奋的 | |
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6
labor
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n.劳动,努力,工作,劳工;分娩;vi.劳动,努力,苦干;vt.详细分析;麻烦 | |
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unity
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n.团结,联合,统一;和睦,协调 | |
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enticement
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n.诱骗,诱人 | |
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transformation
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n.变化;改造;转变 | |
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10
binds
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v.约束( bind的第三人称单数 );装订;捆绑;(用长布条)缠绕 | |
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11
cohesion
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n.团结,凝结力 | |
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component
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n.组成部分,成分,元件;adj.组成的,合成的 | |
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persistent
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adj.坚持不懈的,执意的;持续的 | |
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excellence
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n.优秀,杰出,(pl.)优点,美德 | |
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15
infinitely
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adv.无限地,无穷地 | |
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incompetence
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n.不胜任,不称职 | |
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corruption
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n.腐败,堕落,贪污 | |
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disturbances
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n.骚乱( disturbance的名词复数 );打扰;困扰;障碍 | |
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mechanism
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n.机械装置;机构,结构 | |
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pliable
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adj.易受影响的;易弯的;柔顺的,易驾驭的 | |
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unified
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(unify 的过去式和过去分词); 统一的; 统一标准的; 一元化的 | |
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simplicity
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n.简单,简易;朴素;直率,单纯 | |
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23
phenomena
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n.现象 | |
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24
decomposition
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n. 分解, 腐烂, 崩溃 | |
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trifling
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adj.微不足道的;没什么价值的 | |
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coterie
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n.(有共同兴趣的)小团体,小圈子 | |
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strife
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n.争吵,冲突,倾轧,竞争 | |
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preoccupied
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adj.全神贯注的,入神的;被抢先占有的;心事重重的v.占据(某人)思想,使对…全神贯注,使专心于( preoccupy的过去式) | |
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well-being
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n.安康,安乐,幸福 | |
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30
disorder
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n.紊乱,混乱;骚动,骚乱;疾病,失调 | |
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irreconcilable
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adj.(指人)难和解的,势不两立的 | |
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forth
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adv.向前;向外,往外 | |
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33
creditors
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n.债权人,债主( creditor的名词复数 ) | |
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debtor
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n.借方,债务人 | |
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inviting
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adj.诱人的,引人注目的 | |
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amiable
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adj.和蔼可亲的,友善的,亲切的 | |
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arrogant
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adj.傲慢的,自大的 | |
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attained
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(通常经过努力)实现( attain的过去式和过去分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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lumbered
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砍伐(lumber的过去式与过去分词形式) | |
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luminous
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adj.发光的,发亮的;光明的;明白易懂的;有启发的 | |
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laborer
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n.劳动者,劳工 | |
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bourgeois
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adj./n.追求物质享受的(人);中产阶级分子 | |
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relegated
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v.使降级( relegate的过去式和过去分词 );使降职;转移;把…归类 | |
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precisely
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adv.恰好,正好,精确地,细致地 | |
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animated
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adj.生气勃勃的,活跃的,愉快的 | |
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rivalry
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n.竞争,竞赛,对抗 | |
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rancor
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n.深仇,积怨 | |
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hatred
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n.憎恶,憎恨,仇恨 | |
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49
softens
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(使)变软( soften的第三人称单数 ); 缓解打击; 缓和; 安慰 | |
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50
asperities
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n.粗暴( asperity的名词复数 );(表面的)粗糙;(环境的)艰苦;严寒的天气 | |
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51
chasms
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裂缝( chasm的名词复数 ); 裂口; 分歧; 差别 | |
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52
esteem
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n.尊敬,尊重;vt.尊重,敬重;把…看作 | |
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