All fundamental questions resolve themselves finally into the following assertion and inquiry4 about life: “I am now engaged in something rather tiresome5. What do I stand to gain by it later on?” That is the basic query6. It has forms of varying importance. In its supreme7 form the word “eternity8” has to be employed. And the plain man is, to-day, so sensitive about this supreme form of the question that, far from asking and trying to answer it, he can scarcely bear to hear it even discussed—I mean discussed with candour. In practise a frank discussion of it usually tempts9 him to exhibitions of extraordinary heat and bitterness, and wisdom is thereby10 but obscured. Therefore he prefers the disadvantage of leaving it alone to the dissatisfaction of attempting to deal with it. The disadvantage of leaving it alone is obvious. Existence is, and must be, a compromise between the claims of the moment and the claims of the future—and how can that compromise be wisely established if one has not somehow made up one’s mind about the future? It cannot. But—I repeat—I would not blame the plain man. I would only just hint to him, while respecting his sensitiveness, that the present hour is just as much a part of eternity as another hour ten thousand years off.
The second—the most important—form of the fundamental question embraces the problem of old age. All plain men will admit, when faithfully cross-examined, a sort of belief that they are on their way to some Timbuctoo situate in the region of old age. It may be the Timbuctoo of a special ambition realized, or the Timbuctoo of luxury, or the Timbuctoo of material security, or the Timbuctoo of hale health, or the Timbuctoo of knowledge, or the Timbuctoo of power, or even the Timbuctoo of a good conscience. It is anyhow a recognizable and definable Timbuctoo. And the path leading to it is a straight, wide thoroughfare, clearly visible for a long distance ahead.
The theory of the mortal journey is simple and seldom challenged. It is a twofold theory—first that the delight of achievement will compensate11 for the rigours and self-denials of the route, and second that the misery12 of non-achievement would outweigh13 the immediate14 pleasures of dallying15. If this theory were not indestructible, for reasons connected with the secret nature of humanity, it would probably have been destroyed long ago by the mere cumulative16 battering17 of experience. For the earth’s surface is everywhere thickly dotted with old men who have achieved ambition, old men drenched18 in luxury, old men as safe as Mont Blanc from overthrow19, old men with the health of camels, old men who know more than anybody ever knew before, old men whose nod can ruin a thousand miles of railroad, and old men with consciences of pure snow; but who are not happy and cannot enjoy life.
The theory, however, does happen to be indestructible, partly because old age is such a terrible long way off, partly because the young honestly believe themselves to have a monopoly of wisdom, partly because every plain man is convinced that his case will be different from all the other cases, and chiefly because endeavour—not any particular endeavour, but rather any endeavour!—is a habit that corresponds to a very profound instinct in the plain man. So the reputation of Timbuctoo as a pleasure resort remains20 entirely21 unimpaired, and the pilgrimages continue with unabated earnestness.
And there is another and a paramount22 reason why the pilgrimages should continue. The two men in the parable both said that they just had to start—and they were right. We have to start, and, once started, we have to keep going. We must go somewhere. And at the moment of starting we have neither the sagacity nor the leisure to invent fresh places to start for, or to cut new paths. Everybody is going to Timbuctoo; the roads are well marked. And the plain man, with his honour of being peculiar23, sets out for Timbuctoo also, following the signposts. The fear of not arriving keeps him on the trot24, the fear of the unknown keeps him in the middle of the road and out of the forest on either side of it, and hope keeps up his courage.
Will any member of the Society for the Suppression of Moral Indignation step forward and heatedly charge the plain man with culpable25 foolishness, ignorance, or gullibility26; or even with cowardice27 in neglecting to find a convincing answer to the fundamental question about the other end of his life?
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1 parable | |
n.寓言,比喻 | |
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2 mere | |
adj.纯粹的;仅仅,只不过 | |
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3 intensifies | |
n.(使)增强, (使)加剧( intensify的名词复数 )v.(使)增强, (使)加剧( intensify的第三人称单数 ) | |
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4 inquiry | |
n.打听,询问,调查,查问 | |
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5 tiresome | |
adj.令人疲劳的,令人厌倦的 | |
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6 query | |
n.疑问,问号,质问;vt.询问,表示怀疑 | |
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7 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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8 eternity | |
n.不朽,来世;永恒,无穷 | |
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9 tempts | |
v.引诱或怂恿(某人)干不正当的事( tempt的第三人称单数 );使想要 | |
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10 thereby | |
adv.因此,从而 | |
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11 compensate | |
vt.补偿,赔偿;酬报 vi.弥补;补偿;抵消 | |
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12 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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13 outweigh | |
vt.比...更重,...更重要 | |
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14 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
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15 dallying | |
v.随随便便地对待( dally的现在分词 );不很认真地考虑;浪费时间;调情 | |
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16 cumulative | |
adj.累积的,渐增的 | |
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17 battering | |
n.用坏,损坏v.连续猛击( batter的现在分词 ) | |
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18 drenched | |
adj.湿透的;充满的v.使湿透( drench的过去式和过去分词 );在某人(某物)上大量使用(某液体) | |
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19 overthrow | |
v.推翻,打倒,颠覆;n.推翻,瓦解,颠覆 | |
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20 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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21 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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22 paramount | |
a.最重要的,最高权力的 | |
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23 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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24 trot | |
n.疾走,慢跑;n.老太婆;现成译本;(复数)trots:腹泻(与the 连用);v.小跑,快步走,赶紧 | |
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25 culpable | |
adj.有罪的,该受谴责的 | |
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26 gullibility | |
n.易受骗,易上当,轻信 | |
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27 cowardice | |
n.胆小,怯懦 | |
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