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英語(yǔ)勵(lì)志美文精華 37 Learning to Get Out of the Way 學(xué)會(huì)擺脫自負(fù)

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Learning to Get Out of the Way


In every one of the higher religions there is a strain of infinite optimism on the one hand,and on the other,of a profound pessimism.In the depths of our being,they all teach,there is an inner high--but an inner Light which our egotism keeps,for most of the time,in a state of more of less eclipse.If,however,it so desires,the ego can get out of the way,so to speak,can dis--eclipse the Light and become identified wiht its divine source.Hence the unlimited optimmism of the traditional religions.There pessinism springs from the observed fact that,though all are called,few are chosen--for the sufficient reason that few choose to be chosen.

To me,this older conception of man's nature and destiny seems more realistic,more nearly in accord with the given facts,than any form of modern utopianism.

In the Lord's Prayer we are taught to ask for the blessing which consists in not being led into temptation.The reason is only too obvious.Whe temptations are very great or unduly prolonged,most persons succumb on them.To devise a perfect social order is probably beyond our powers,but I believe that it is perfectly possible for us to reduce the number of dangerous temptations to a level far below that which is tolerated at the present time.

A society so arranged that there shall be a minimum of dangerous temptations--this is the end towards which,as a citizen,I have to strive.In my efforts to that end,I can make use of a great variety of means.Do good ends justify the use of intrinsically bad means?On the level of theory,the point can be argued indefinitely.In practice,meanwhile,I find that the means employed invariably determine the nature of the end achieved.Indeed,as Mahatma Gandhi was never tired of insisting,the means are the end in its preliminary stages.Men have put forth enoumous efforts to make their world a better place to live in;but except in regard to gadgets,plumbing and hygiene,their sussess has been pathetically small."hell,"as the proverb has it,"is paved with good intentions."And so long as we go on trying to realize our ideals by bad or merely inappropriate means,our good intentions will come to the same bad ends.In this consists the tragedy and the irony of history.

Can I,as an individual,do anything to make future history a little less tragic and less ironic than history past and present?I believe I can.As a citizen,I can use all my intelligence and all my good will to develop political means that shall be of the same kind and quality as the ideal ends which I am trying to achieve.And as a person,as a psychophysical roganism,I can learn how to get out of the way,so that the divine source of my life and consciousness can come out of eclipse and shine through me.


在每種高級(jí)宗教的信仰中既包含無(wú)窮的樂(lè)觀精神,又有一種深?yuàn)W的悲觀論。它們都告誡我們,在我們生命深處有一道內(nèi)在的光芒——而這道光芒大多時(shí)候多多少少被我們自負(fù)的陰影所遮蓋。然而,如果愿意,自負(fù)可以離開(kāi),或者說(shuō)可以讓這道光芒重新閃耀,并與創(chuàng)造它的神相融合,于是產(chǎn)生了傳統(tǒng)宗教無(wú)盡的樂(lè)觀主義,而其悲觀論源于人們觀察到的事實(shí),即盡管人人皆受到召喚,卻只有極少數(shù)人受到垂青——全因幾乎無(wú)人愿受到垂青。

在我看來(lái),這種關(guān)于人性及命運(yùn)的更老的觀念似乎比任何形式的現(xiàn)代烏托邦主義更現(xiàn)實(shí),更符合既成事實(shí)。

主禱文教導(dǎo)我們要乞求上帝保佑,不被誘惑引入歧途,原因非常清楚,如果誘惑太大或延續(xù)太久,大多數(shù)人就會(huì)屈服。也許我們無(wú)力設(shè)計(jì)一種完美的社會(huì)秩序,但我相信我們完全可以將危險(xiǎn)的誘惑減少到遠(yuǎn)遠(yuǎn)低于目前可忍受的程度。

構(gòu)建一個(gè)能將危險(xiǎn)的誘惑最小化的社會(huì)是我作為一個(gè)公民奮斗的目標(biāo)。在為之奮斗的過(guò)程中,我可以采用各種方式,然而目標(biāo)正確就可以采用實(shí)質(zhì)上不正當(dāng)?shù)氖侄伍_(kāi)脫嗎?在理論層面上,這一點(diǎn)可以廣泛討論;在實(shí)踐中,我同時(shí)發(fā)現(xiàn),采用的手段決定目標(biāo)的性質(zhì),無(wú)一例外。確實(shí)正如馬哈特瑪·甘地不厭其煩地堅(jiān)持的那樣,手段是目標(biāo)的初始階段。人們千方百計(jì)將這個(gè)世界建成更美好的家園,但除了小器械,管道安裝和衛(wèi)生之外,他們的成就少得可憐。“地獄”正如一句諺語(yǔ)所說(shuō)“是由善意鋪就的”。只要我們繼續(xù)試圖以卑劣或僅僅不當(dāng)?shù)氖侄螌?shí)現(xiàn)理想,我們的善意將同樣釀出惡果,構(gòu)成歷史的悲劇和諷刺。

作為個(gè)人,我能盡全力使未來(lái)不像過(guò)去和現(xiàn)在那么富有悲劇和諷刺意味嗎?我相信,我能。作為公民,我能以我全部的智慧和全部的善意,運(yùn)用與我為之奮斗的理想同種同質(zhì)的政治手段。作為一個(gè)人,一種具備身心的有機(jī)體,我能學(xué)會(huì)如何擺脫自負(fù),這樣賦予我生命和意識(shí)的神的光芒就能驅(qū)散陰影,照亮我全身。

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