The primary fact that we know about life is growth. Herbert Spencer has defined this growth, or evolution, in a string of long words which may be summed up to mean: the process whereby a number of things which are simple and like one another become different parts of one thing which is complex. If we observe this process in ourselves, and the symptoms of it in others, we discover that when it is proceeding1 successfully, it is accompanied by a sensation of satisfaction which we call happiness or pleasure; also that when it is thwarted2 or repressed, it is accompanied by a different sensation which we call pain. Subtle metaphysicians, both inside the churches and out, have set themselves to the task of proving that there must be some other object of life than the continuance of these sensations of pleasure which accompany successful growth. They have proven to their own satisfaction that morality will collapse3 and human progress come to an end unless we can find some other motive4, something more permanent and more stimulating5, something "higher," as they phrase it. All I can say is that I gave reverent6 attention to the arguments of these moralists and theologians, and that for many years I believed their doctrines7; but I believe them no longer.
I interpret the purpose of life to be the continuous unfoldment of its powers, its growth into higher forms—that is to say, forms more complex and subtly contrived8, capable of more intense and enduring kinds of that satisfaction which is nature's warrant of life. If you wish to take up this statement and argue about it, please wait until you have read the chapter "Nature and Man," and noted9 my distinction between instinctive10 life and rational life. For men, the word "growth" does not mean any growth, all growth, blind and indiscriminate growth. It does not mean growth for the tubercle bacillus, nor growth for the anopheles mosquito, nor growth for the house-fly, the spider and the louse. Neither do we mean that the purpose of man's own life is any pleasure, all pleasure, blind and indiscriminate pleasure; the pleasure of alcohol, the pleasure of cannibalism11, the pleasure of the modern form of cannibalism which we call "making money." We have survived in the struggle for existence by the cooperative and social use of our powers of judgment12; and our judgment is that which selects among forms of growth, which gives preference to wheat and corn over weeds, and to self-control and honesty over treachery and greed.
So when we say that the purpose of life is happiness, we do not mean to turn mankind loose at a hog-trough; we mean that our duty as thinkers is to watch life, to test it, to pick and choose among the many forms it offers, and to say: This kind of growth is more permanent and full of promise, it is more fertile, more deeply satisfactory; therefore, we choose this, and sanction the kind of pleasure which it brings. Other kinds we decide are temporary and delusive13; therefore we put in jail anyone who sells alcoholic14 drink, and we refuse to invite to our home people who are lewd15, and some day we shall not permit our children to attend moving picture shows in which the modern form of cannibalism is glorified16.
The reader, no doubt, has been taught a distinction between "science" and "faith." He is saying now, "You believe that everything is to be determined17 by human reason? You reject all faith?" I answer, No; I am not rejecting faith; I am merely refusing to apply it to objects with which it has nothing to do. You do not take it as a matter of faith that a package of sugar weighs a pound; you put it on the scales and find out—in other words, you make it a matter of experiment. But all the creeds18 of all the religious sects19 are full of pronouncements which are no more matters of faith than the question of the weighing of sugar. Is pork a wholesome20 article of food or is it not? All Christians21 will readily acknowledge that this is a matter to be determined by the microscope and other devices of experimental science; but then some Jew rises in the meeting and puts the question: Is dancing injurious to the character? And immediately all members of the Methodist Episcopal Church vote to close the discussion.
What is faith? Faith is the instinct which underlies22 all being, assuring us that life is worth while and honest, a thing to be trusted; in other words, it is the certainty that successful growth always is and always will be accompanied by pleasure. The most skeptical23 scientist in the world, even my friend the physiologist24 who proves that life is nothing but a tropism, and can be produced by mixing chemicals in test-tubes—this eager friend is one of the most faithful men I know. He is burning up with the faith that knowledge is worth possessing, and also that it is possible of attainment25. With what boundless26 scorn would he receive any suggestion to the contrary—for example, the idea that life might be a series of sensations which some sportive demon27 is producing for the torment28 of man! More than that, this friend is burning up with the certainty that knowledge can be spread, that his fellow men will receive it and apply it, and that it will make them happy when they do. Why else does he write his learned books in defense29 of the materialist30 philosophy?
And that same faith which animates31 the great monist animates likewise every child who toddles32 off to school, and every chicken which emerges from an egg, and every blade of grass which thrusts its head above the ground. Not every chicken survives, of course, and all the blades of grass wither33 in the fall; nevertheless, the seeds of grass are spread, and chickens make food for philosophers, and the great process of life continues to manifest its faith. In the end the life process produces man, who, as we shall presently see, takes it up, and judges it, and makes it over to suit himself.
You will note from this that I am what is called an optimist34; whereas some of the great philosophers of the world have called themselves pessimists35. But I notice with a smile that these are often the men who work hardest of all to spread their ideas, and thus testify to the worthwhileness of truth and the perfectibility of mankind. There has come to be a saying among settlement workers and physicians, who are familiar with poverty and its effects upon life, that there are no bad babies and good babies, there are only sick babies and well babies. In the same way, I would say there are no pessimists and optimists36, there are only mentally sick people and mentally well people. Everywhere throughout life, both animal and vegetable, health means happiness, and gives abundant evidence of that fact. All healthy life is satisfactory to itself; when it develops reason, it tries to find out why, and this is yet another testimony37 to the fact that having power and using it is pleasant. When I was in college the professor would propound38 the old question: "Would you rather be a happy pig or an unhappy philosopher?" My answer always was: "I would rather be a happy philosopher." The professor replied: "Perhaps that is not possible." But I said: "I will prove that it is!"
点击收听单词发音
1 proceeding | |
n.行动,进行,(pl.)会议录,学报 | |
参考例句: |
|
|
2 thwarted | |
阻挠( thwart的过去式和过去分词 ); 使受挫折; 挫败; 横过 | |
参考例句: |
|
|
3 collapse | |
vi.累倒;昏倒;倒塌;塌陷 | |
参考例句: |
|
|
4 motive | |
n.动机,目的;adv.发动的,运动的 | |
参考例句: |
|
|
5 stimulating | |
adj.有启发性的,能激发人思考的 | |
参考例句: |
|
|
6 reverent | |
adj.恭敬的,虔诚的 | |
参考例句: |
|
|
7 doctrines | |
n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明 | |
参考例句: |
|
|
8 contrived | |
adj.不自然的,做作的;虚构的 | |
参考例句: |
|
|
9 noted | |
adj.著名的,知名的 | |
参考例句: |
|
|
10 instinctive | |
adj.(出于)本能的;直觉的;(出于)天性的 | |
参考例句: |
|
|
11 cannibalism | |
n.同类相食;吃人肉 | |
参考例句: |
|
|
12 judgment | |
n.审判;判断力,识别力,看法,意见 | |
参考例句: |
|
|
13 delusive | |
adj.欺骗的,妄想的 | |
参考例句: |
|
|
14 alcoholic | |
adj.(含)酒精的,由酒精引起的;n.酗酒者 | |
参考例句: |
|
|
15 lewd | |
adj.淫荡的 | |
参考例句: |
|
|
16 glorified | |
美其名的,变荣耀的 | |
参考例句: |
|
|
17 determined | |
adj.坚定的;有决心的 | |
参考例句: |
|
|
18 creeds | |
(尤指宗教)信条,教条( creed的名词复数 ) | |
参考例句: |
|
|
19 sects | |
n.宗派,教派( sect的名词复数 ) | |
参考例句: |
|
|
20 wholesome | |
adj.适合;卫生的;有益健康的;显示身心健康的 | |
参考例句: |
|
|
21 Christians | |
n.基督教徒( Christian的名词复数 ) | |
参考例句: |
|
|
22 underlies | |
v.位于或存在于(某物)之下( underlie的第三人称单数 );构成…的基础(或起因),引起 | |
参考例句: |
|
|
23 skeptical | |
adj.怀疑的,多疑的 | |
参考例句: |
|
|
24 physiologist | |
n.生理学家 | |
参考例句: |
|
|
25 attainment | |
n.达到,到达;[常pl.]成就,造诣 | |
参考例句: |
|
|
26 boundless | |
adj.无限的;无边无际的;巨大的 | |
参考例句: |
|
|
27 demon | |
n.魔鬼,恶魔 | |
参考例句: |
|
|
28 torment | |
n.折磨;令人痛苦的东西(人);vt.折磨;纠缠 | |
参考例句: |
|
|
29 defense | |
n.防御,保卫;[pl.]防务工事;辩护,答辩 | |
参考例句: |
|
|
30 materialist | |
n. 唯物主义者 | |
参考例句: |
|
|
31 animates | |
v.使有生气( animate的第三人称单数 );驱动;使栩栩如生地动作;赋予…以生命 | |
参考例句: |
|
|
32 toddles | |
v.(幼儿等)东倒西歪地走( toddle的第三人称单数 );蹒跚行走;溜达;散步 | |
参考例句: |
|
|
33 wither | |
vt.使凋谢,使衰退,(用眼神气势等)使畏缩;vi.枯萎,衰退,消亡 | |
参考例句: |
|
|
34 optimist | |
n.乐观的人,乐观主义者 | |
参考例句: |
|
|
35 pessimists | |
n.悲观主义者( pessimist的名词复数 ) | |
参考例句: |
|
|
36 optimists | |
n.乐观主义者( optimist的名词复数 ) | |
参考例句: |
|
|
37 testimony | |
n.证词;见证,证明 | |
参考例句: |
|
|
38 propound | |
v.提出 | |
参考例句: |
|
|
欢迎访问英文小说网 |