We pass along the Strand7 and see a respectable young widow standing8 in the gutter9, with a baby in her arms and a couple of boxes of matches in one hand. We know she is a widow because of her weeds, and we know she is respectable by her clothes. We know she is not begging because she is selling matches. The sight of her in the gutter pains our heart. Our heart weeps and gives the woman a penny in exchange for a halfpenny box of matches, and the pain of our heart is thereby10 assuaged11. Our heart has performed a good action. But later on our reason (unfortunately asleep at the moment) wakes up and says: 'That baby was hired; the weeds and matches merely a dodge12. The whole affair was a spectacle got up to extract money from a fool like you. It is as mechanical as a penny in the slot. Instead of relieving distress13 you have simply helped to perpetuate14 an infamous15 system. You ought to know that you can't do good in that offhand16 way.' The heart gives pennies in the street. The brain runs the Charity Organisation17 Society. Of course, to give pennies in the street is much less trouble than to run the C.O.S. As a method of producing a quick, inexpensive, and pleasing effect on one's egotism the C.O.S. is simply not in it with this dodge of giving pennies at random18, without inquiry19. Only—which of the two devices ought to be accused of harshness and callousness20? Which of them is truly kind? I bring forward the respectable young widow as a sample case of the Heart v. Brain conflict. All other cases are the same. The brain is always more kind than the heart; the brain is always more willing than the heart to put itself to a great deal of trouble for a very little reward; the brain always does the difficult, unselfish thing, and the heart always does the facile, showy thing. Naturally the result of the brain's activity on society is always more advantageous21 than the result of the heart's activity.
Another point. I have tried to show that, if the reason is put in command of the feelings, it is impossible to assume an attitude of blame towards any person whatsoever22 for any act whatsoever. The habit of blaming must depart absolutely. It is no argument against this statement that it involves anarchy23 and the demolition24 of society. Even if it did (which emphatically it does not), that would not affect its truth. All great truths have been assailed25 on the ground that to accept them meant the end of everything. As if that mattered! As I make no claim to be the discoverer of this truth I have no hesitation26 in announcing it to be one of the most important truths that the world has yet to learn. However, the real reason why many people object to this truth is not because they think it involves the utter demolition of society (fear of the utter demolition of society never stopped any one from doing or believing anything, and never will), but because they say to themselves that if they can't blame they can't praise. And they do so like praising! If they are so desperately27 fond of praising, it is a pity that they don't praise a little more! There can be no doubt that the average man blames much more than he praises. His instinct is to blame. If he is satisfied he says nothing; if he is not, he most illogically kicks up a row. So that even if the suppression of blame involved the suppression of praise the change would certainly be a change for the better. But I can perceive no reason why the suppression of blame should involve the suppression of praise. On the contrary, I think that the habit of praising should be fostered. (I do not suggest the occasional use of trowels, but the regular use of salt-spoons.) Anyhow, the triumph of the brain over the natural instincts (in an ideally organised man the brain and the natural instincts will never have even a tiff) always means the ultimate triumph of kindness.
And, further, the culture of the brain, the constant disciplinary exercise of the reasoning faculty28, means the diminution29 of misdeeds. (Do not imagine I am hinting that you are on the verge30 of murdering your wife or breaking into your neighbour's house. Although you personally are guiltless, there is a good deal of sin still committed in your immediate31 vicinity.) Said Balzac in La Cousine Bette, 'A crime is in the first instance a defect of reasoning powers.' In the appreciation32 of this truth, Marcus Aurelius was, as usual, a bit beforehand with Balzac. M. Aurelius said, 'No soul wilfully33 misses truth.' And Epictetus had come to the same conclusion before M. Aurelius, and Plato before Epictetus. All wrong-doing is done in the sincere belief that it is the best thing to do. Whatever sin a man does he does either for his own benefit or for the benefit of society. At the moment of doing it he is convinced that it is the only thing to do. He is mistaken. And he is mistaken because his brain has been unequal to the task of reasoning the matter out. Passion (the heart) is responsible for all crimes. Indeed, crime is simply a convenient monosyllable which we apply to what happens when the brain and the heart come into conflict and the brain is defeated. That transaction of the matches was a crime, you know.
Lastly, the culture of the brain must result in the habit of originally examining all the phenomena34 of life and conduct, to see what they really are, and to what they lead. The heart hates progress, because the dear old thing always wants to do as has always been done. The heart is convinced that custom is a virtue35. The heart of the dirty working man rebels when the State insists that he shall be clean, for no other reason than that it is his custom to be dirty. Useless to tell his heart that, clean, he will live longer! He has been dirty and he will be. The brain alone is the enemy of prejudice and precedent36, which alone are the enemies of progress. And this habit of originally examining phenomena is perhaps the greatest factor that goes to the making of personal dignity; for it fosters reliance on one's self and courage to accept the consequences of the act of reasoning. Reason is the basis of personal dignity.
I finish. I have said nothing of the modifications37 which the constant use of the brain will bring about in the general value of existence. Modifications slow and subtle, but tremendous! The persevering38 will discover them. It will happen to the persevering that their whole lives are changed—texture and colour, too! Naught39 will happen to those who do not persevere40.
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 specially | |
adv.特定地;特殊地;明确地 | |
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2 interfere | |
v.(in)干涉,干预;(with)妨碍,打扰 | |
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3 envisage | |
v.想象,设想,展望,正视 | |
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4 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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5 callous | |
adj.无情的,冷淡的,硬结的,起老茧的 | |
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6 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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7 strand | |
vt.使(船)搁浅,使(某人)困于(某地) | |
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8 standing | |
n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
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9 gutter | |
n.沟,街沟,水槽,檐槽,贫民窟 | |
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10 thereby | |
adv.因此,从而 | |
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11 assuaged | |
v.减轻( assuage的过去式和过去分词 );缓和;平息;使安静 | |
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12 dodge | |
v.闪开,躲开,避开;n.妙计,诡计 | |
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13 distress | |
n.苦恼,痛苦,不舒适;不幸;vt.使悲痛 | |
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14 perpetuate | |
v.使永存,使永记不忘 | |
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15 infamous | |
adj.声名狼藉的,臭名昭著的,邪恶的 | |
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16 offhand | |
adj.临时,无准备的;随便,马虎的 | |
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17 organisation | |
n.组织,安排,团体,有机休 | |
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18 random | |
adj.随机的;任意的;n.偶然的(或随便的)行动 | |
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19 inquiry | |
n.打听,询问,调查,查问 | |
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20 callousness | |
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21 advantageous | |
adj.有利的;有帮助的 | |
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22 whatsoever | |
adv.(用于否定句中以加强语气)任何;pron.无论什么 | |
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23 anarchy | |
n.无政府状态;社会秩序混乱,无秩序 | |
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24 demolition | |
n.破坏,毁坏,毁坏之遗迹 | |
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25 assailed | |
v.攻击( assail的过去式和过去分词 );困扰;质问;毅然应对 | |
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26 hesitation | |
n.犹豫,踌躇 | |
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27 desperately | |
adv.极度渴望地,绝望地,孤注一掷地 | |
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28 faculty | |
n.才能;学院,系;(学院或系的)全体教学人员 | |
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29 diminution | |
n.减少;变小 | |
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30 verge | |
n.边,边缘;v.接近,濒临 | |
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31 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
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32 appreciation | |
n.评价;欣赏;感谢;领会,理解;价格上涨 | |
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33 wilfully | |
adv.任性固执地;蓄意地 | |
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34 phenomena | |
n.现象 | |
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35 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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36 precedent | |
n.先例,前例;惯例;adj.在前的,在先的 | |
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37 modifications | |
n.缓和( modification的名词复数 );限制;更改;改变 | |
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38 persevering | |
a.坚忍不拔的 | |
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39 naught | |
n.无,零 [=nought] | |
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40 persevere | |
v.坚持,坚忍,不屈不挠 | |
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