For example, in the ordinary household the amount of machine horse-power expended10 in fighting for the truth is really quite absurd. This pure zeal11 for the establishment and general admission of the truth is usually termed 'contradictoriness12.' But, of course, it is not that; it is something higher. My wife states that the Joneses have gone into a new flat, of which the rent is £165 a year. Now, Jones has told me personally that the rent of his new flat is £156 a year. I correct my wife. Knowing that she is in the right, she corrects me. She cannot bear that a falsehood should prevail. It is not a question of £9, it is a question of truth. Her enthusiasm for truth excites my enthusiasm for truth. Five minutes ago I didn't care twopence whether the rent of the Joneses' new flat was £165 or £156 or £1056 a year. But now I care intensely that it is £156. I have formed myself into a select society for the propagating of the truth about the rent of the Joneses' new flat, and my wife has done the same. In eloquence13, in argumentative skill, in strict supervision14 of our tempers, we each of us squander15 enormous quantities of that h.-p. which is so precious to us. And the net effect is naught16.
Now, if one of us two had understood the elementary principles of human engineering, that one would have said (privately): 'Truth is indestructible. Truth will out. Truth is never in a hurry. If it doesn't come out to-day it will come out to-morrow or next year. It can take care of itself. Ultimately my wife (or my husband) will learn the essential cosmic truth about the rent of the Joneses' new flat. I already know it, and the moment when she (or he) knows it also will be the moment of my triumph. She (or he) will not celebrate my triumph openly, but it will be none the less real. And my reputation for accuracy and calm restraint will be consolidated17. If, by a rare mischance, I am in error, it will be vastly better for me in the day of my undoing18 that I have not been too positive now. Besides, nobody has appointed me sole custodian19 of the great truth concerning the rent of the Joneses' new flat. I was not brought into the world to be a safe-deposit, and more urgent matters summon me to effort.' If one of us had meditated20 thus, much needless friction would have been avoided and power saved; amour-propre would not have been exposed to risks; the sacred cause of truth would not in the least have suffered; and the rent of the Joneses' new flat would anyhow have remained exactly what it is.
In addition to straining the machine by our excessive anxiety for the spread of truth, we give a very great deal too much attention to the state of other people's machines. I cannot too strongly, too sarcastically21, deprecate this astonishing habit. It will be found to be rife22 in nearly every household and in nearly every office. We are most of us endeavouring to rearrange the mechanism23 in other heads than our own. This is always dangerous and generally futile24. Considering the difficulty we have in our own brains, where our efforts are sure of being accepted as well-meant, and where we have at any rate a rough notion of the machine's construction, our intrepidity25 in adventuring among the delicate adjustments of other brains is remarkable26. We are cursed by too much of the missionary27 spirit. We must needs voyage into the China of our brother's brain, and explain there that things are seriously wrong in that heathen land, and make ourselves unpleasant in the hope of getting them put right. We have all our own brain and body on which to wreak28 our personality, but this is not enough; we must extend our personality further, just as though we were a colonising world-power intoxicated29 by the idea of the 'white man's burden.'
One of the central secrets of efficient daily living is to leave our daily companions alone a great deal more than we do, and attend to ourselves. If a daily companion is conducting his life upon principles which you know to be false, and with results which you feel to be unpleasant, the safe rule is to keep your mouth shut. Or if, out of your singular conceit30, you are compelled to open it, open it with all precautions, and with the formal politeness you would use to a stranger. Intimacy31 is no excuse for rough manners, though the majority of us seem to think it is. You are not in charge of the universe; you are in charge of yourself. You cannot hope to manage the universe in your spare time, and if you try you will probably make a mess of such part of the universe as you touch, while gravely neglecting yourself. In every family there is generally some one whose meddlesome32 interest in other machines leads to serious friction in his own. Criticise33 less, even in the secrecy34 of your chamber35. And do not blame at all. Accept your environment and adapt yourself to it in silence, instead of noisily attempting to adapt your environment to yourself. Here is true wisdom. You have no business trespassing36 beyond the confines of your own individuality. In so trespassing you are guilty of impertinence. This is obvious. And yet one of the chief activities of home-life consists in prancing37 about at random38 on other people's private lawns. What I say applies even to the relation between parents and children. And though my precept39 is exaggerated, it is purposely exaggerated in order effectively to balance the exaggeration in the opposite direction.
All individualities, other than one's own, are part of one's environment. The evolutionary40 process is going on all right, and they are a portion of it. Treat them as inevitable41. To assert that they are inevitable is not to assert that they are unalterable. Only the alteration42 of them is not primarily your affair; it is theirs. Your affair is to use them, as they are, without self-righteousness, blame, or complaint, for the smooth furtherance of your own ends. There is no intention here to rob them of responsibility by depriving them of free-will while saddling you with responsibility as a free agent. As your environment they must be accepted as inevitable, because they are inevitable. But as centres themselves they have their own responsibility: which is not yours. The historic question: 'Have we free-will, or are we the puppets of determinism?' enters now. As a question it is fascinating and futile. It has never been, and it never will be, settled. The theory of determinism cannot be demolished43 by argument. But in his heart every man, including the most obstinate44 supporter of the theory, demolishes45 it every hour of every day. On the other hand, the theory of free-will can be demolished by ratiocination46! So much the worse for ratiocination! If we regard ourselves as free agents, and the personalities47 surrounding us as the puppets of determinism, we shall have arrived at the working compromise from which the finest results of living can be obtained. The philosophic48 experience of centuries, if it has proved anything, has proved this. And the man who acts upon it in the common, banal49 contracts and collisions of the difficult experiment which we call daily life, will speedily become convinced of its practical worth.
该作者的其它作品
《How to Live on 24 Hours a Day》
该作者的其它作品
《How to Live on 24 Hours a Day》
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1 friction | |
n.摩擦,摩擦力 | |
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2 minor | |
adj.较小(少)的,较次要的;n.辅修学科;vi.辅修 | |
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3 mere | |
adj.纯粹的;仅仅,只不过 | |
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4 trifling | |
adj.微不足道的;没什么价值的 | |
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5 justify | |
vt.证明…正当(或有理),为…辩护 | |
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6 epithet | |
n.(用于褒贬人物等的)表述形容词,修饰语 | |
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7 incapable | |
adj.无能力的,不能做某事的 | |
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8 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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9 inept | |
adj.不恰当的,荒谬的,拙劣的 | |
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10 expended | |
v.花费( expend的过去式和过去分词 );使用(钱等)做某事;用光;耗尽 | |
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11 zeal | |
n.热心,热情,热忱 | |
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12 contradictoriness | |
矛盾性 | |
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13 eloquence | |
n.雄辩;口才,修辞 | |
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14 supervision | |
n.监督,管理 | |
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15 squander | |
v.浪费,挥霍 | |
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16 naught | |
n.无,零 [=nought] | |
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17 consolidated | |
a.联合的 | |
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18 undoing | |
n.毁灭的原因,祸根;破坏,毁灭 | |
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19 custodian | |
n.保管人,监护人;公共建筑看守 | |
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20 meditated | |
深思,沉思,冥想( meditate的过去式和过去分词 ); 内心策划,考虑 | |
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21 sarcastically | |
adv.挖苦地,讽刺地 | |
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22 rife | |
adj.(指坏事情)充斥的,流行的,普遍的 | |
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23 mechanism | |
n.机械装置;机构,结构 | |
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24 futile | |
adj.无效的,无用的,无希望的 | |
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25 intrepidity | |
n.大胆,刚勇;大胆的行为 | |
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26 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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27 missionary | |
adj.教会的,传教(士)的;n.传教士 | |
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28 wreak | |
v.发泄;报复 | |
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29 intoxicated | |
喝醉的,极其兴奋的 | |
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30 conceit | |
n.自负,自高自大 | |
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31 intimacy | |
n.熟悉,亲密,密切关系,亲昵的言行 | |
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32 meddlesome | |
adj.爱管闲事的 | |
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33 criticise | |
v.批评,评论;非难 | |
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34 secrecy | |
n.秘密,保密,隐蔽 | |
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35 chamber | |
n.房间,寝室;会议厅;议院;会所 | |
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36 trespassing | |
[法]非法入侵 | |
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37 prancing | |
v.(马)腾跃( prance的现在分词 ) | |
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38 random | |
adj.随机的;任意的;n.偶然的(或随便的)行动 | |
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39 precept | |
n.戒律;格言 | |
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40 evolutionary | |
adj.进化的;演化的,演变的;[生]进化论的 | |
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41 inevitable | |
adj.不可避免的,必然发生的 | |
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42 alteration | |
n.变更,改变;蚀变 | |
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43 demolished | |
v.摧毁( demolish的过去式和过去分词 );推翻;拆毁(尤指大建筑物);吃光 | |
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44 obstinate | |
adj.顽固的,倔强的,不易屈服的,较难治愈的 | |
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45 demolishes | |
v.摧毁( demolish的第三人称单数 );推翻;拆毁(尤指大建筑物);吃光 | |
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46 ratiocination | |
n.推理;推断 | |
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47 personalities | |
n. 诽谤,(对某人容貌、性格等所进行的)人身攻击; 人身攻击;人格, 个性, 名人( personality的名词复数 ) | |
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48 philosophic | |
adj.哲学的,贤明的 | |
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49 banal | |
adj.陈腐的,平庸的 | |
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