It is perfectly10 obvious that in any decent occupation (such as bricklaying or writing books) there are only two ways (in any special sense) of succeeding. One is by doing very good work, the other is by cheating. Both are much too simple to require any literary explanation. If you are in for the high jump, either jump higher than any one else, or manage somehow to pretend that you have done so. If you want to succeed at whist, either be a good whist-player, or play with marked cards. You may want a book about jumping; you may want a book about whist; you may want a book about cheating at whist. But you cannot want a book about Success. Especially you cannot want a book about Success such as those which you can now find scattered11 by the hundred about the book-market. You may want to jump or to play cards; but you do not want to read wandering statements to the effect that jumping is jumping, or that games are won by winners. If these writers, for instance, said anything about success in jumping it would be something like this: "The jumper must have a clear aim before him. He must desire definitely to jump higher than the other men who are in for the same competition. He must let no feeble feelings of mercy (sneaked from the sickening Little Englanders and Pro-Boers) prevent him from trying to do his best. He must remember that a competition in jumping is distinctly competitive, and that, as Darwin has gloriously demonstrated, THE WEAKEST GO TO THE WALL." That is the kind of thing the book would say, and very useful it would be, no doubt, if read out in a low and tense voice to a young man just about to take the high jump. Or suppose that in the course of his intellectual rambles12 the philosopher of Success dropped upon our other case, that of playing cards, his bracing13 advice would run—"In playing cards it is very necessary to avoid the mistake (commonly made by maudlin14 humanitarians15 and Free Traders) of permitting your opponent to win the game. You must have grit16 and snap and go in to win. The days of idealism and superstition17 are over. We live in a time of science and hard common sense, and it has now been definitely proved that in any game where two are playing IF ONE DOES NOT WIN THE OTHER WILL." It is all very stirring, of course; but I confess that if I were playing cards I would rather have some decent little book which told me the rules of the game. Beyond the rules of the game it is all a question either of talent or dishonesty; and I will undertake to provide either one or the other—which, it is not for me to say.
Turning over a popular magazine, I find a queer and amusing example. There is an article called "The Instinct that Makes People Rich." It is decorated in front with a formidable portrait of Lord Rothschild. There are many definite methods, honest and dishonest, which make people rich; the only "instinct" I know of which does it is that instinct which theological Christianity crudely describes as "the sin of avarice18." That, however, is beside the present point. I wish to quote the following exquisite19 paragraphs as a piece of typical advice as to how to succeed. It is so practical; it leaves so little doubt about what should be our next step—
"The name of Vanderbilt is synonymous with wealth gained by modern enterprise. 'Cornelius,' the founder20 of the family, was the first of the great American magnates of commerce. He started as the son of a poor farmer; he ended as a millionaire twenty times over.
"He had the money-making instinct. He seized his opportunities, the opportunities that were given by the application of the steam-engine to ocean traffic, and by the birth of railway locomotion21 in the wealthy but undeveloped United States of America, and consequently he amassed22 an immense fortune.
"Now it is, of course, obvious that we cannot all follow exactly in the footsteps of this great railway monarch23. The precise opportunities that fell to him do not occur to us. Circumstances have changed. But, although this is so, still, in our own sphere and in our own circumstances, we can follow his general methods; we can seize those opportunities that are given us, and give ourselves a very fair chance of attaining24 riches."
In such strange utterances25 we see quite clearly what is really at the bottom of all these articles and books. It is not mere5 business; it is not even mere cynicism. It is mysticism; the horrible mysticism of money. The writer of that passage did not really have the remotest notion of how Vanderbilt made his money, or of how anybody else is to make his. He does, indeed, conclude his remarks by advocating some scheme; but it has nothing in the world to do with Vanderbilt. He merely wished to prostrate26 himself before the mystery of a millionaire. For when we really worship anything, we love not only its clearness but its obscurity. We exult27 in its very invisibility. Thus, for instance, when a man is in love with a woman he takes special pleasure in the fact that a woman is unreasonable28. Thus, again, the very pious29 poet, celebrating his Creator, takes pleasure in saying that God moves in a mysterious way. Now, the writer of the paragraph which I have quoted does not seem to have had anything to do with a god, and I should not think (judging by his extreme unpracticality) that he had ever been really in love with a woman. But the thing he does worship—Vanderbilt—he treats in exactly this mystical manner. He really revels30 in the fact his deity31 Vanderbilt is keeping a secret from him. And it fills his soul with a sort of transport of cunning, an ecstasy32 of priestcraft, that he should pretend to be telling to the multitude that terrible secret which he does not know.
Speaking about the instinct that makes people rich, the same writer remarks---
"In olden days its existence was fully33 understood. The Greeks enshrined it in the story of Midas, of the 'Golden Touch.' Here was a man who turned everything he laid his hands upon into gold. His life was a progress amidst riches. Out of everything that came in his way he created the precious metal. 'A foolish legend,' said the wiseacres of the Victorian age. 'A truth,' say we of to-day. We all know of such men. We are ever meeting or reading about such persons who turn everything they touch into gold. Success dogs their very footsteps. Their life's pathway leads unerringly upwards34. They cannot fail."
Unfortunately, however, Midas could fail; he did. His path did not lead unerringly upward. He starved because whenever he touched a biscuit or a ham sandwich it turned to gold. That was the whole point of the story, though the writer has to suppress it delicately, writing so near to a portrait of Lord Rothschild. The old fables35 of mankind are, indeed, unfathomably wise; but we must not have them expurgated in the interests of Mr. Vanderbilt. We must not have King Midas represented as an example of success; he was a failure of an unusually painful kind. Also, he had the ears of an ass1. Also (like most other prominent and wealthy persons) he endeavoured to conceal36 the fact. It was his barber (if I remember right) who had to be treated on a confidential37 footing with regard to this peculiarity38; and his barber, instead of behaving like a go-ahead person of the Succeed-at-all-costs school and trying to blackmail39 King Midas, went away and whispered this splendid piece of society scandal to the reeds, who enjoyed it enormously. It is said that they also whispered it as the winds swayed them to and fro. I look reverently40 at the portrait of Lord Rothschild; I read reverently about the exploits of Mr. Vanderbilt. I know that I cannot turn everything I touch to gold; but then I also know that I have never tried, having a preference for other substances, such as grass, and good wine. I know that these people have certainly succeeded in something; that they have certainly overcome somebody; I know that they are kings in a sense that no men were ever kings before; that they create markets and bestride continents. Yet it always seems to me that there is some small domestic fact that they are hiding, and I have sometimes thought I heard upon the wind the laughter and whisper of the reeds.
At least, let us hope that we shall all live to see these absurd books about Success covered with a proper derision and neglect. They do not teach people to be successful, but they do teach people to be snobbish41; they do spread a sort of evil poetry of worldliness. The Puritans are always denouncing books that inflame42 lust43; what shall we say of books that inflame the viler44 passions of avarice and pride? A hundred years ago we had the ideal of the Industrious45 Apprentice46; boys were told that by thrift47 and work they would all become Lord Mayors. This was fallacious, but it was manly48, and had a minimum of moral truth. In our society, temperance will not help a poor man to enrich himself, but it may help him to respect himself. Good work will not make him a rich man, but good work may make him a good workman. The Industrious Apprentice rose by virtues49 few and narrow indeed, but still virtues. But what shall we say of the gospel preached to the new Industrious Apprentice; the Apprentice who rises not by his virtues, but avowedly50 by his vices51?
点击收听单词发音
1 ass | |
n.驴;傻瓜,蠢笨的人 | |
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2 chivalry | |
n.骑士气概,侠义;(男人)对女人彬彬有礼,献殷勤 | |
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3 tract | |
n.传单,小册子,大片(土地或森林) | |
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4 tracts | |
大片土地( tract的名词复数 ); 地带; (体内的)道; (尤指宣扬宗教、伦理或政治的)短文 | |
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5 mere | |
adj.纯粹的;仅仅,只不过 | |
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6 logic | |
n.逻辑(学);逻辑性 | |
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7 profess | |
v.声称,冒称,以...为业,正式接受入教,表明信仰 | |
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8 stockbroker | |
n.股票(或证券),经纪人(或机构) | |
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9 literally | |
adv.照字面意义,逐字地;确实 | |
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10 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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11 scattered | |
adj.分散的,稀疏的;散步的;疏疏落落的 | |
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12 rambles | |
(无目的地)漫游( ramble的第三人称单数 ); (喻)漫谈; 扯淡; 长篇大论 | |
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13 bracing | |
adj.令人振奋的 | |
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14 maudlin | |
adj.感情脆弱的,爱哭的 | |
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15 humanitarians | |
n.慈善家( humanitarian的名词复数 ) | |
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16 grit | |
n.沙粒,决心,勇气;v.下定决心,咬紧牙关 | |
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17 superstition | |
n.迷信,迷信行为 | |
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18 avarice | |
n.贪婪;贪心 | |
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19 exquisite | |
adj.精美的;敏锐的;剧烈的,感觉强烈的 | |
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20 Founder | |
n.创始者,缔造者 | |
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21 locomotion | |
n.运动,移动 | |
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22 amassed | |
v.积累,积聚( amass的过去式和过去分词 ) | |
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23 monarch | |
n.帝王,君主,最高统治者 | |
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24 attaining | |
(通常经过努力)实现( attain的现在分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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25 utterances | |
n.发声( utterance的名词复数 );说话方式;语调;言论 | |
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26 prostrate | |
v.拜倒,平卧,衰竭;adj.拜倒的,平卧的,衰竭的 | |
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27 exult | |
v.狂喜,欢腾;欢欣鼓舞 | |
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28 unreasonable | |
adj.不讲道理的,不合情理的,过度的 | |
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29 pious | |
adj.虔诚的;道貌岸然的 | |
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30 revels | |
n.作乐( revel的名词复数 );狂欢;着迷;陶醉v.作乐( revel的第三人称单数 );狂欢;着迷;陶醉 | |
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31 deity | |
n.神,神性;被奉若神明的人(或物) | |
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32 ecstasy | |
n.狂喜,心醉神怡,入迷 | |
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33 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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34 upwards | |
adv.向上,在更高处...以上 | |
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35 fables | |
n.寓言( fable的名词复数 );神话,传说 | |
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36 conceal | |
v.隐藏,隐瞒,隐蔽 | |
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37 confidential | |
adj.秘(机)密的,表示信任的,担任机密工作的 | |
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38 peculiarity | |
n.独特性,特色;特殊的东西;怪癖 | |
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39 blackmail | |
n.讹诈,敲诈,勒索,胁迫,恫吓 | |
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40 reverently | |
adv.虔诚地 | |
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41 snobbish | |
adj.势利的,谄上欺下的 | |
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42 inflame | |
v.使燃烧;使极度激动;使发炎 | |
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43 lust | |
n.性(淫)欲;渴(欲)望;vi.对…有强烈的欲望 | |
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44 viler | |
adj.卑鄙的( vile的比较级 );可耻的;极坏的;非常讨厌的 | |
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45 industrious | |
adj.勤劳的,刻苦的,奋发的 | |
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46 apprentice | |
n.学徒,徒弟 | |
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47 thrift | |
adj.节约,节俭;n.节俭,节约 | |
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48 manly | |
adj.有男子气概的;adv.男子般地,果断地 | |
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49 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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50 avowedly | |
adv.公然地 | |
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51 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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