Tyrant: Shakespeare on Politics: 9780393635751: ...
Allan Bloom
《莎士比亞的政治》Shakespeare's Politics 1964,潘望 譯,南京:江蘇人民,2009。浙江大學2012
歌德談話錄
http://www.hxa.name/books/ecog/Eckermann-ConversationsOfGoethe-1827.html
1827.1.31 談到中國小說中之文明人/詩人之心的普世/以希臘人/作品為榜樣/莎士比亞筆下的羅馬人是否英國化--- Alan Bloom等人的書中不同意哥德的說法....
《走向封閉的美國精神》,繆青等譯,北京:中國社會科學出版社,1994。
《美國精神的封閉》,戰旭英譯,馮克利校,上海:譯林出版社,2007。
The Closing of the American Mind: How Higher Education Has Failed Democracy and Impoverished the Souls of Today's Students, 1987.
《巨人與侏儒》,張輝選編,秦露、林國榮、嚴蓓雯等譯,北京:華夏出版社,2003。
Giants and Dwarfs: Essays 1960-1990, 1990.
(按:各篇次序與英文版不同;未收原書之 "Commerce and 'Culture'," "The Study of Texts" 兩章;增收作者之〈對「信」(literalness) 的辯護〉、〈世界公民與政治共同體:《奧塞羅》〉、〈異教英雄的道德:論《裘力斯‧凱撒》〉、〈《政治與藝術》導言〉,與 Werner J. Dannhauser,〈追憶阿蘭‧布魯姆〉)
Nasser Behnegar
〈《一報還一報》中的政治-神學心理學〉,郭振華譯
"'The Political and Theological Psychology of Shakespeare's Measure for Measure," in Interpretation 29.2 (2001-2).
載於 《政治哲學中的莎士比亞》,劉小楓、陳少明編,北京:華夏出版社,2007,頁 39-64。
LORD OF THE FLIES
BY WILLIAM GOLDING
1. ABOUT THE AUTHOR:
William Golding (1911-1993), a British novelist, playwright, and poet, is best known for his profound exploration of the human condition through his literary works. Born in Cornwall, England, Golding’s early education at Marlborough Grammar School and later at Brasenose College, Oxford, where he studied English literature, laid the foundation for his deep interest in human nature and society. His experiences serving in the Royal Navy during World War II profoundly impacted his worldview, exposing him to the raw brutality and inherent darkness within human beings. This experience became a crucial influence on his writing, leading him to pen Lord of the Flies, his first novel, published in 1954.
Golding’s works are characterized by their exploration of moral dilemmas, human fallibility, and the inherent conflicts between civilization and barbarity. In 1983, he was awarded the Nobel Prize in Literature, with the Swedish Academy describing his novels as illuminating "the human condition in the world of today." Golding’s belief that all humans possess a latent savagery, waiting for the right circumstances to be unleashed, remains a central theme in his body of work. His literary legacy continues to provoke thought and reflection, challenging readers to confront uncomfortable truths about humanity.
2. ABOUT THE NOVEL "LORD OF THE FLIES" – BACKGROUND AND CONTEXT:
Published in 1954, Lord of the Flies was initially met with lukewarm reception but gradually gained recognition as a profound and chilling commentary on the dark side of human nature. The novel emerged in the post-World War II era, a time when the world was grappling with the horrors of the Holocaust, nuclear weapons, and the moral ambiguities of war. Golding’s narrative was a stark departure from the conventional adventure stories of the time. Rather than depicting innocent boys surviving on an idyllic island, Golding painted a grim picture of what happens when civilization's veneer is stripped away.
The title, Lord of the Flies, is a literal translation of the Hebrew word "Beelzebub," a name for the devil. This reflects the central theme of the novel: the conflict between the civilizing impulse and the savage instinct inherent in all humans. Golding uses a group of stranded boys on an uninhabited island as a microcosm of society, exploring how quickly the norms of civilization can unravel, revealing the primal darkness lurking within.
3. BOOK SUMMARY:
Lord of the Flies explores the dark side of humanity, the savagery that underlies even the most civilized human beings. William Golding intended this novel as a tragic parody of children's adventure tales, illustrating humankind's intrinsic evil nature. He presents the reader with a chronology of events leading a group of young boys from hope to disaster as they attempt to survive their uncivilized, unsupervised, isolated environment until rescued.
In the midst of a nuclear war, a group of British boys find themselves stranded without adult supervision on a tropical island. The group is roughly divided into the "littluns," boys around the age of six, and the "biguns," who are between the ages of ten and twelve. Initially, the boys attempt to form a culture similar to the one they left behind. They elect a leader, Ralph, who, with the advice and support of Piggy (the intellectual of the group), strives to establish rules for housing and sanitation. Ralph also makes a signal fire the group's first priority, hoping that a passing ship will see the smoke signal and rescue them. A major challenge to Ralph's leadership is Jack, who also wants to lead. Jack commands a group of choirboys-turned-hunters who sacrifice the duty of tending the fire so that they can participate in the hunts. Jack draws the other boys slowly away from Ralph's influence because of their natural attraction to and inclination toward the adventurous hunting activities symbolizing violence and evil.
The conflict between Jack and Ralph — and the forces of savagery and civilization that they represent — is exacerbated by the boys' literal fear of a mythical beast roaming the island. One night, an aerial battle occurs above the island, and a casualty of the battle floats down with his opened parachute, ultimately coming to rest on the mountaintop. Breezes occasionally inflate the parachute, making the body appear to sit up and then sink forward again. This sight panics the boys as they mistake the dead body for the beast they fear. In a reaction to this panic, Jack forms a splinter group that is eventually joined by all but a few of the boys. The boys who join Jack are enticed by the protection Jack's ferocity seems to provide, as well as by the prospect of playing the role of savages: putting on camouflaging face paint, hunting, and performing ritualistic tribal dances. Eventually, Jack's group actually slaughters a sow and, as an offering to the beast, puts the sow's head on a stick.
Of all the boys, only the mystic Simon has the courage to discover the true identity of the beast sighted on the mountain. After witnessing the death of the sow and the gift made of her head to the beast, Simon begins to hallucinate, and the staked sow's head becomes the Lord of the Flies, imparting to Simon what he has already suspected: The beast is not an animal on the loose but is hidden in each boy's psyche. Weakened by his horrific vision, Simon loses consciousness.
Recovering later that evening, he struggles to the mountaintop and finds that the beast is only a dead pilot/soldier. Attempting to bring the news to the other boys, he stumbles into the tribal frenzy of their dance. Perceiving him as the beast, the boys beat him to death.
Soon only three of the older boys, including Piggy, are still in Ralph's camp. Jack's group steals Piggy's glasses to start its cooking fires, leaving Ralph unable to maintain his signal fire. When Ralph and his small group approach Jack's tribe to request the return of the glasses, one of Jack's hunters releases a huge boulder on Piggy, killing him. The tribe captures the other two biguns prisoners, leaving Ralph on his own.
The tribe undertakes a manhunt to track down and kill Ralph, and they start a fire to smoke him out of one of his hiding places, creating an island-wide forest fire. A passing ship sees the smoke from the fire, and a British naval officer arrives on the beach just in time to save Ralph from certain death at the hands of the schoolboys turned savages.
4. ANALYSIS:
Lord of the Flies is a rich and complex text that delves into the darkest recesses of human nature. At its core, the novel is an allegory about civilization versus savagery. Golding suggests that the veneer of civilization is fragile, and when removed, humanity's innate barbarism comes to the fore. The island serves as a blank slate, an Eden-like environment that is gradually corrupted by the boys, reflecting the Fall of Man.
1. SYMBOLISM AND THEMES
Golding employs various symbols to reinforce his themes:
° The Conch Shell represents law, order, and political legitimacy. Initially, the conch is used to maintain democratic order among the boys, symbolizing authority and civilization. However, as the conch loses its power and is ultimately shattered, it signifies the disintegration of social order and the descent into anarchy.
° The Beast symbolizes the primal fear and inherent evil within each human being. The boys' belief in an external beast manifests their inner demons and irrational fears. The real "beast," as Simon realizes, is not a creature lurking in the jungle, but the darkness within every boy.
° Piggy’s Glasses represent intellectualism, reason, and the ability to perceive truth. The glasses are used to start the signal fire, symbolizing the light of civilization and hope for rescue. When the glasses are broken and later stolen by Jack’s tribe, it signifies the destruction of rational thought and the triumph of savagery.
° The Lord of the Flies, a pig's head mounted on a stick, symbolizes the manifestation of evil, chaos, and the corrupting influence of power. It serves as a physical representation of the "beast" within the boys, and it "speaks" to Simon, confirming his belief that the beast is, indeed, the inherent evil within each person.
2. CHARACTERS AND HUMAN NATURE:
The characters in Lord of the Flies embody different aspects of human nature and society. Ralph represents order, leadership, and moral integrity, striving to uphold the values of civilization. Jack, on the other hand, represents the savage instinct, the desire for power, and the thrill of dominance. Piggy is the voice of reason and intellect, while Simon represents the innate goodness and spiritual insight that is often overwhelmed by the baser instincts of fear and violence.
Golding’s use of these characters highlights the conflict between the civilized self and the barbaric self. The novel suggests that when societal structures collapse, individuals are likely to revert to primal behavior. This descent into savagery is portrayed as an intrinsic part of human nature, reflecting Golding’s pessimistic view that civilization is but a thin layer that can easily be shattered.
3. ALLEGORY AND MORAL REFLECTION:
Lord of the Flies is also a moral allegory, reflecting Golding’s concern with humanity's capacity for cruelty and moral corruption. Through the boys’ descent into violence, the novel poses difficult questions about human nature: Are we fundamentally good or evil? Is society a force that suppresses our darker instincts, or is it a construct that barely contains them?
Golding does not provide easy answers, instead leaving readers to grapple with the unsettling idea that the capacity for evil resides in all of us, waiting for the right circumstances to emerge. The novel serves as a stark reminder of the fragile nature of civilization and the ever-present potential for chaos.
CONCLUSION:
Lord of the Flies is a compelling exploration of the human psyche, a novel that forces us to confront the uncomfortable truths about our nature. William Golding masterfully uses symbolism, allegory, and character to delve into the darkness within us all, challenging us to reflect on the thin line separating civilization from savagery. Through its haunting narrative, Lord of the Flies remains a timeless piece of literature that continues to resonate with readers, provoking reflection on the fundamental nature of humanity.
Samuel Johnson 308歲,萬歲!《飢渴的想像:約翰遜散文作品選》
《饑渴的想像》是一本散文作品選,收錄了十八世紀英國道德倫理學家、批評家、傳記大師、詞典編撰家、莎學專家、詩人、譯者撒母耳·詹森的期刊散文,如《新現實小說》、《婚嫁的動機》等;政論文,如《1756年形勢觀察》、《論英國普通士兵的英勇》等;序言;遊記,如《蘇格蘭西群島遊記》和詩人評傳,如《彌爾頓傳》等。主要以期刊散文為主。
內容簡介:
《饑渴的想像》以牛津和企鵝為選本參考,收入 撒母耳·詹森散文作品六十篇,涵蓋倫理道德、時 速政治、文學批評三大領域,縱跨詹森四十年寫作 生涯。詹森大多數的作品,包括《拉塞勒斯》和文 學批評著述在內,都有很鮮明的喻世明理,內觀自省 的特點,美國學者哈樂德·布魯姆將他的作品歸為智 慧文學,稱他是“文學與人生的經驗性批評家”。約 翰遜善於知人論世,也善於反省自我;“饑渴的想像 ”正是他在讀書、察世和內省中對人類心靈狀態的提 煉,是他思考諸多道德問題要回溯的起點。
作者簡介:
撒母耳·詹森(1709—1784),英國百科全書式的文壇?子,集詩人、散文家、文學評論家、傳記作家和語言學家於一身,是?赫古今的英語語言大師。他獨力編纂的《英文詞典》是史上第一部真正意義上的英語詞典。他的書信《致賈斯特菲爾德勳爵書》被稱作文人的“獨立宣言”,至今仍為英語散文最著名的範本之一。 葉麗賢,1981年生,福建閩侯人,北京大學英美文學博士(研究領域:18世紀英國文學),首都師範大學英文系教師;合譯或參譯作品有《後現代主義的承諾與危險》、《艾略特文集》、《歐洲最佳小說》;在《世界文學》、《黃河文學》發表過萊辛、門羅等作家的小說譯文。
圖書目錄:
譯序:饑渴的想像
《漫遊者》第4期 新現實小說
《漫遊者》第8期 想像的節制:過去、現在與未來
《漫遊者》第17期 展望死亡
《漫遊者》第18期 婚嫁的動機
《漫遊者》第28期 自我欺騙的手段
《漫遊者》第32期 斯多葛精神
《漫遊者》第36期 田園詩歌(一)
《漫遊者》第37期 田園詩歌(二)
《漫遊者》第39期 單身與已婚女子的不幸
《漫遊者》第47期 化解悲怨
《漫遊者》第49期 身前身後名
《漫遊者》第60期 傳記
《漫遊者》第93期 批評的成見與善變
《漫遊者》第114期 論死刑
《漫遊者》第121期 文學模仿
《漫遊者》第129期 進取的精神
《漫遊者》第137期 求知與生活
《漫遊者》第142期 農村的暴君
《漫遊者》第145期 對待普通作家
《漫遊者》第148期 父母的專制
《漫遊者》第156期 戲劇的規則
《漫遊者》第168期 論文學措辭
《漫遊者》第172期 論平步青雲
《漫遊者》第191期 一位大家閨秀的苦惱
《冒險者》第45期 論團結之難
《冒險者》第67期 社會的益處
《冒險者》第84期 公共馬車中的虛榮
《冒險者》第99期 成敗論英雄
《冒險者》第119期 匱缺與幸福
《懶散者》第5期 籌建娘子軍的倡議
《懶散者》第10期 論政治偏信
《懶散者》第14期 侵佔時間的人
《懶散者》第22期 禿鷹眼中的人類
《懶散者》第22期 欠債與坐牢(一)
《懶散者》第23期 友情的消亡
《懶散者》第31期 懶散的偽裝
《懶散者》第38期 欠債與坐牢(二)
《懶散者》第60期 如何成為批評家(一)
《懶散者》第61期 如何成為批評家(二)
《懶散者》第68期 翻譯的歷史(一)
《懶散者》第69期 翻譯的歷史(二)
《懶散者》第81期 印第安酋長的演說
《懶散者》第84期 傳記寫作
《懶散者》第88期 人的局限性
《懶散者》第97期 遊記寫作
《莎士比亞戲劇集》序言(節選)
《英語詞典》序(節選)
論墓誌銘
論宣傳冊與時政文的起源與價值
論英國普通士兵的英勇
1756年形勢觀察
愛國者:致大不列顛的選舉人
致杜赫德,關於《中國史》(1738)
評約拿斯‧漢韋《八日遊記》中論茶的書信(節選)
《蘇格蘭西群島遊記》(節選)
《英國詩人傳》(節選)
彌爾頓傳
德萊頓傳
考利傳
艾迪生傳
蒲柏傳
【章節試讀】
影響我們現世幸福的,是我們自身的欲望、悲痛 和恐懼; 要化解這類情緒,想想自已是會死的凡身便已足夠。
愛比克泰 德說,常想自己將來會受盡窮困,安身無處,最後死 於非命, 你就絕不會恣意放縱自身的欲望,使心靈受卑賤的思 想所操控。
我們追逐所要的事物時,內心的熱望常會燃燒成 為熊熊的 烈火,反思這一過程,我們不得不承認愛比克泰德的 真知灼見 是以確當的觀察為基礎。我們通常先想像擁有某件事 物將多麼 快樂,逐漸地我們開始把心思放在它身上,對它念念 不忘,最 後所有的想像便被它所占滿,甚至覺得只有擁有它才 會獲得幸 福,失去它也就失去了幸福;慷慨的上天在我們生命 中撒下的 幸福絕不止於此,但與我們眼前這重大目標相比,其 他滿足就 顯得微不足道;而且我們一旦覺得自身的行動受到阻 礙,便會 隨手將其他滿足扔出去,一旦覺得前行的路受到阻擋 ,便會把 它們踩在腳底下。
一個人在重病纏身或久臥病床時看到死神近在眼 前,他原 有的火熱欲望可想而知還會剩下多少。大限將至之際 ,功蓋四 方的赫赫偉績、光彩耀目的財富、豔羨者的阿諛奉承 、有事所 求者的前呼後擁,所有這些在此時的他看來,不過是 虛妄空無 之物;假如過去他總能想著死亡近在眼前,這些東西 所呈現給 他的,也必定是這樣的面貌。我們每個人都會不斷伸 手去抓取 無法久據為己有的東西,在“雄心”城堡的基座開始 搖搖欲墜, 它所矗立的地面漸趨崩毀之際,我們卻耗盡畢生的精 力想往城 堡上方添蓋幾座塔樓,這樣的念頭是多麼的荒唐可笑 ! 所有的妒羨都與欲望成正比;見到他人有所得, 我們常會 感到不自在,心想若是能添上被人奪去的這一項,自 己就會幸 福許多;折磨自己最深,使自己對世人仇恨最深的, 莫過於心 中的妒意,它極易使妒嫉者心存不軌的圖謀,耍弄卑 鄙的伎倆, 但假若我們能克制自身無度的欲望,便可使心靈免受 妒羨的侵 蝕,使自己免受妒恨的侵害。我們若常想自己的生命 很快就會 到頭,必會覺得善終一生比任何事都重要;所以,一 切無利於 善終一生的事,都會淡然處之。只要我們勤於反思自 己有限且 無常的人生,我們就會發現別人的生活並不比自己更 長久安穩, 有些東西雖不能帶給我們合意的結果,卻同樣也不會 使對手的 狀況改善很多,雖然他從我們手中搶走了“獎品”, 卻不足以使 他比我們優越很多——這樣的“獎品”實在無足輕重 ,我們無 須一味與他做殊死之爭。
純良善感的人尤易生髮悲怨的情緒,但即使是悲 怨情緒, 也照樣可用前文所述的方法來消除或緩解。我們在享 受當下所 有幸福的時候,若能時刻意識到幸福的期限將隨時終 結,悲怨 的情緒就會消除殆盡。不管我們當下擁有什麼,它們 在我們手 中停留的時間都極其短暫,而如此短暫的停留,卻已 經是我們 最大的奢望;人世間的事端千千萬萬,隨時都有可能 縮短它們 停留的時間,如果我們能將這點深記於心,就不會對 所失之物 悲怨不已;我們雖然無法估量所失之物的價值,甚至 無法算清 至少會遭受的損失,但我們真切地知道人生最大的損 失會是什 麼,我們深信即使是至大的損失也絲毫不足為惜。
強烈的情緒常會篡取心智的寶座,使我們在享受 各樣好處 時無法做到有理性、有節制,於是我們常會發現自己 沉陷於痛 苦中,不斷地悲歎那些一去不復返的事物,一旦如此 ,用前文 所說的方法化解倒為時不晚。我們可以想想自己的生 命如何變 化無常,那些失去的東西即使能在手中多停留一些時 日,最後 離其而去的反而是我們自己,為它們哀歎痛惜實在是 愚不可及。
最刻骨銘心,最黯然銷魂的痛苦,莫過於失去我 們所深切 地愛著的人;相好的兩人中,總有一人要在某一時刻 傷悼同伴 的死亡,這正是世人締結友誼的基礎。生者在悲悼死 者的同時, 總能得著一份與他的痛苦相當的安慰,因為不管生者 感受到何 樣的痛苦,死者都不會再受痛苦的糾纏。
在所有情緒中恐懼應是最張揚跋扈,最不可抗拒 的,但照 樣可用前文所說的普世良藥來解救心靈。經常反思死 亡,我們 發現不僅所有世間的名利都空無一用,而且所有的不 幸都微不 足道;不幸存在的時間必不會超過受害人的壽命,正 如古人所 說,苦難愈加慘烈,所持續的時日必會愈短。受萬物 規律的制 約,命運給人帶去的苦難,無論如何悲慘,很快便會 煙消雲散。
人的靈魂不會受困於牢籠太久,它很快就會飛離那裡 ,留下一 具無知覺的軀體給世間的惡人。
pp. 16-18
《漫遊者》第4期 新現實小說
《漫遊者》第8期 想像的節制:過去、現在與未來
《漫遊者》第17期 展望死亡
《漫遊者》第18期 婚嫁的動機
《漫遊者》第28期 自我欺騙的手段
《漫遊者》第32期 斯多葛精神
《漫遊者》第36期 田園詩歌(一)
《漫遊者》第37期 田園詩歌(二)
《漫遊者》第39期 單身與已婚女子的不幸
《漫遊者》第47期 化解悲怨
《漫遊者》第49期 身前身後名
《漫遊者》第60期 傳記
《漫遊者》第93期 批評的成見與善變
《漫遊者》第114期 論死刑
《漫遊者》第121期 文學模仿
《漫遊者》第129期 進取的精神
《漫遊者》第137期 求知與生活
《漫遊者》第142期 農村的暴君
《漫遊者》第145期 對待普通作家
《漫遊者》第148期 父母的專制
《漫遊者》第156期 戲劇的規則
《漫遊者》第168期 論文學措辭
《漫遊者》第172期 論平步青雲
《漫遊者》第191期 一位大家閨秀的苦惱
《冒險者》第45期 論團結之難
《冒險者》第67期 社會的益處
《冒險者》第84期 公共馬車中的虛榮
《冒險者》第99期 成敗論英雄
《冒險者》第119期 匱缺與幸福
《懶散者》第5期 籌建娘子軍的倡議
《懶散者》第10期 論政治偏信
《懶散者》第14期 侵佔時間的人
《懶散者》第22期 禿鷹眼中的人類
《懶散者》第22期 欠債與坐牢(一)
《懶散者》第23期 友情的消亡
《懶散者》第31期 懶散的偽裝
《懶散者》第38期 欠債與坐牢(二)
《懶散者》第60期 如何成為批評家(一)
《懶散者》第61期 如何成為批評家(二)
《懶散者》第68期 翻譯的歷史(一)
《懶散者》第69期 翻譯的歷史(二)
《懶散者》第81期 印第安酋長的演說
《懶散者》第84期 傳記寫作
《懶散者》第88期 人的局限性
《懶散者》第97期 遊記寫作
《莎士比亞戲劇集》序言(節選)
《英語詞典》序(節選)
論墓誌銘
論宣傳冊與時政文的起源與價值
論英國普通士兵的英勇
1756年形勢觀察
愛國者:致大不列顛的選舉人
致杜赫德,關於《中國史》(1738)
評約拿斯‧漢韋《八日遊記》中論茶的書信(節選)
《蘇格蘭西群島遊記》(節選)
《英國詩人傳》(節選)
彌爾頓傳
德萊頓傳
考利傳
艾迪生傳
蒲柏傳
【章節試讀】
影響我們現世幸福的,是我們自身的欲望、悲痛 和恐懼; 要化解這類情緒,想想自已是會死的凡身便已足夠。
愛比克泰 德說,常想自己將來會受盡窮困,安身無處,最後死 於非命, 你就絕不會恣意放縱自身的欲望,使心靈受卑賤的思 想所操控。
我們追逐所要的事物時,內心的熱望常會燃燒成 為熊熊的 烈火,反思這一過程,我們不得不承認愛比克泰德的 真知灼見 是以確當的觀察為基礎。我們通常先想像擁有某件事 物將多麼 快樂,逐漸地我們開始把心思放在它身上,對它念念 不忘,最 後所有的想像便被它所占滿,甚至覺得只有擁有它才 會獲得幸 福,失去它也就失去了幸福;慷慨的上天在我們生命 中撒下的 幸福絕不止於此,但與我們眼前這重大目標相比,其 他滿足就 顯得微不足道;而且我們一旦覺得自身的行動受到阻 礙,便會 隨手將其他滿足扔出去,一旦覺得前行的路受到阻擋 ,便會把 它們踩在腳底下。
一個人在重病纏身或久臥病床時看到死神近在眼 前,他原 有的火熱欲望可想而知還會剩下多少。大限將至之際 ,功蓋四 方的赫赫偉績、光彩耀目的財富、豔羨者的阿諛奉承 、有事所 求者的前呼後擁,所有這些在此時的他看來,不過是 虛妄空無 之物;假如過去他總能想著死亡近在眼前,這些東西 所呈現給 他的,也必定是這樣的面貌。我們每個人都會不斷伸 手去抓取 無法久據為己有的東西,在“雄心”城堡的基座開始 搖搖欲墜, 它所矗立的地面漸趨崩毀之際,我們卻耗盡畢生的精 力想往城 堡上方添蓋幾座塔樓,這樣的念頭是多麼的荒唐可笑 ! 所有的妒羨都與欲望成正比;見到他人有所得, 我們常會 感到不自在,心想若是能添上被人奪去的這一項,自 己就會幸 福許多;折磨自己最深,使自己對世人仇恨最深的, 莫過於心 中的妒意,它極易使妒嫉者心存不軌的圖謀,耍弄卑 鄙的伎倆, 但假若我們能克制自身無度的欲望,便可使心靈免受 妒羨的侵 蝕,使自己免受妒恨的侵害。我們若常想自己的生命 很快就會 到頭,必會覺得善終一生比任何事都重要;所以,一 切無利於 善終一生的事,都會淡然處之。只要我們勤於反思自 己有限且 無常的人生,我們就會發現別人的生活並不比自己更 長久安穩, 有些東西雖不能帶給我們合意的結果,卻同樣也不會 使對手的 狀況改善很多,雖然他從我們手中搶走了“獎品”, 卻不足以使 他比我們優越很多——這樣的“獎品”實在無足輕重 ,我們無 須一味與他做殊死之爭。
純良善感的人尤易生髮悲怨的情緒,但即使是悲 怨情緒, 也照樣可用前文所述的方法來消除或緩解。我們在享 受當下所 有幸福的時候,若能時刻意識到幸福的期限將隨時終 結,悲怨 的情緒就會消除殆盡。不管我們當下擁有什麼,它們 在我們手 中停留的時間都極其短暫,而如此短暫的停留,卻已 經是我們 最大的奢望;人世間的事端千千萬萬,隨時都有可能 縮短它們 停留的時間,如果我們能將這點深記於心,就不會對 所失之物 悲怨不已;我們雖然無法估量所失之物的價值,甚至 無法算清 至少會遭受的損失,但我們真切地知道人生最大的損 失會是什 麼,我們深信即使是至大的損失也絲毫不足為惜。
強烈的情緒常會篡取心智的寶座,使我們在享受 各樣好處 時無法做到有理性、有節制,於是我們常會發現自己 沉陷於痛 苦中,不斷地悲歎那些一去不復返的事物,一旦如此 ,用前文 所說的方法化解倒為時不晚。我們可以想想自己的生 命如何變 化無常,那些失去的東西即使能在手中多停留一些時 日,最後 離其而去的反而是我們自己,為它們哀歎痛惜實在是 愚不可及。
最刻骨銘心,最黯然銷魂的痛苦,莫過於失去我 們所深切 地愛著的人;相好的兩人中,總有一人要在某一時刻 傷悼同伴 的死亡,這正是世人締結友誼的基礎。生者在悲悼死 者的同時, 總能得著一份與他的痛苦相當的安慰,因為不管生者 感受到何 樣的痛苦,死者都不會再受痛苦的糾纏。
在所有情緒中恐懼應是最張揚跋扈,最不可抗拒 的,但照 樣可用前文所說的普世良藥來解救心靈。經常反思死 亡,我們 發現不僅所有世間的名利都空無一用,而且所有的不 幸都微不 足道;不幸存在的時間必不會超過受害人的壽命,正 如古人所 說,苦難愈加慘烈,所持續的時日必會愈短。受萬物 規律的制 約,命運給人帶去的苦難,無論如何悲慘,很快便會 煙消雲散。
人的靈魂不會受困於牢籠太久,它很快就會飛離那裡 ,留下一 具無知覺的軀體給世間的惡人。
pp. 16-18
Samuel Johnson, often referred to as Dr. Johnson, was an English writer who made lasting contributions to English literature as a poet, essayist, moralist, literary critic, biographer, editor and lexicographer.Wikipedia
Born: September 18, 1709, Lichfield, United Kingdom
Died: December 13, 1784, London, United Kingdom
Spouse: Elizabeth Johnson (m. 1735–1752)
Patriotism is the last refuge of a scoundrel.
When a man is tired of London, he is tired of life; for there is in London all that life can afford.
He who makes a beast of himself gets rid of the pain of being a man.
飢渴的想像:約翰遜散文作品選
叢書名稱: 文化生活譯叢
作 者: (英)塞繆爾‧約翰遜(Samuel Johnson)
出版單位: 生活.讀書.新知三聯書店
出版日期: 2015.03
Samuel Johnson, often referred to as Dr. Johnson, was an English writer who made lasting contributions to English literature as a poet, essayist, moralist, literary critic, biographer, editor and lexicographer. Wikipedia
Born: September 18, 1709, Lichfield, United Kingdom
Died: December 13, 1784, London, United Kingdom
Spouse: Elizabeth Johnson (m. 1735–1752)
Influenced by: Alexander Pope, John Milton, Thomas Browne, William Wollaston
Quotes
Patriotism is the last refuge of a scoundrel.
When a man is tired of London, he is tired of life; for there is in London all that life can afford.
He who makes a beast of himself gets rid of the pain of being a man.
Born: September 18, 1709, Lichfield, United Kingdom
Died: December 13, 1784, London, United Kingdom
Spouse: Elizabeth Johnson (m. 1735–1752)
Influenced by: Alexander Pope, John Milton, Thomas Browne, William Wollaston
Quotes
Patriotism is the last refuge of a scoundrel.
When a man is tired of London, he is tired of life; for there is in London all that life can afford.
He who makes a beast of himself gets rid of the pain of being a man.
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