新東方美文背誦30篇

2018-12-01 15:40:48

目錄:

·第一篇:Youth 青春

·第二篇: Three Days to See(Excerpts)假如給我三天光明(節選)

·第三篇:Companionship of Books 以書為伴(節選)

·第四篇:If I Rest, I Rust 如果我休息,我就會生鏽

·第五篇:Ambition 抱負

·第六篇:What I have Lived for 我為何而生

·第七篇:When Love Beckons You 愛的召喚

·第八篇:The Road to Success 成功之道

·第九篇:On Meeting the Celebrated 論見名人

·第十篇:The 50-Percent Theory of Life 生活理論半對半

·第十一篇:What is Your Recovery Rate? 你的恢復速率是多少?

·第十二篇:Clear Your Mental Space 清理心靈的空間

·第十三篇:Be Happy 快樂

·第十四篇:The Goodness of life 生命的美好

·第十五篇:Facing the Enemies Within 直面內在的敵人

·第十六篇:Abundance is a Life Style 富足的生活方式

·第十七篇:Human Life a Poem 人生如詩

·第十八篇:Solitude 獨處

·第十九篇:Giving Life Meaning 給生命以意義

·第二十篇:Relish the Moment 品位現在

·第二十一篇:The Love of Beauty 愛美

·第二十二篇:The Happy Door 快樂之門

·第二十三篇:Born to Win 生而為贏

·第二十四篇:Work and Pleasure 工作和娛樂

·第二十五篇:Mirror, Mirror--What do I see鏡子,鏡子,告訴我

·第二十六篇:On Motes and Beams 微塵與棟樑

·第二十七篇:An October Sunrise 十月的日出

·第二十八篇:To Be or Not to Be 生存還是毀滅

·第二十九篇:Gettysburg Address 葛底斯堡演說

·第三十篇:First Inaugural Address(Excerpts) 就職演講(節選)

·第一篇:Youth 青春

Youth

Youth is not a time of life; it is a state of mind; it is not amatter of rosy cheeks, red lips and supple knees; it is a matter of the will, aquality of the imagination, a vigor of the emotions; it is the freshness of thedeep springs of life.

Youth means a temperamental predominance of courage over timidity, ofthe appetite for adventure over the love of ease. This often exists in a man of60 more than a boy of 20. Nobody grows old merely by a number of years. We growold by deserting our ideals.

Years may wrinkle the skin, but to give up enthusiasm wrinkles thesoul. Worry, fear, self-distrust bows the heart and turns the spirit back todust.

Whether 60 or 16, there is in every human being’s heart the lure of wonders, the unfailing appetite forwhat’s next and the joy of the game of living. In thecenter of your heart and my heart, there is a wireless station; so long as itreceives messages of beauty, hope, courage and power from man and from theinfinite, so long as you are young.

When your aerials are down, and your spirit is covered with snows ofcynicism and the ice of pessimism, then you’ve grownold, even at 20; but as long as your aerials are up, to catch waves of optimism,there’s hope you may die young at 80.

·第二篇: Three Days to See(Excerpts)假如給我三天光明(節選)

Three Days to See

All of us have read thrilling stories in which the hero had only alimited and specified time to live. Sometimes it was as long as a year,sometimes as short as 24 hours. But always we were interested in discoveringjust how the doomed hero chose to spend his last days or his last hours. Ispeak, of course, of free men who have a choice, not condemned criminals whosesphere of activities is strictly delimited.

Such stories set us thinking, wondering what we should do undersimilar circumstances. What events, what experiences, what associations shouldwe crowd into those last hours as mortal beings, what regrets?

Sometimes I have thought it would be an excellent rule to live eachday as if we should die tomorrow. Such an attitude would emphasize sharply thevalues of life. We should live each day with gentleness, vigor and a keenness ofappreciation which are often lost when time stretches before us in the constantpanorama of more days and months and years to come. There are those, of course,who would adopt the Epicurean motto of “Eat, drink, and be merry”. But mostpeople would be chastened by the certainty of impending death.

In stories the doomed hero is usually saved at the last minute bysome stroke of fortune, but almost always his sense of values is changed. Hebecomes more appreciative of the meaning of life and its permanent spiritualvalues. It has often been noted that those who live, or have lived, in theshadow of death bring a mellow sweetness to everything they do.

Most of us, however, take life for granted. We know that one day wemust die, but usually we picture that day as far in the future. When we are inbuoyant health, death is all but unimaginable. We seldom think of it. The daysstretch out in an endless vista. So we go about our petty tasks, hardly aware ofour listless attitude toward life.

The same lethargy, I am afraid, characterizes the use of all ourfaculties and senses. Only the deaf appreciate hearing, only the blind realizethe manifold blessings that lie in sight. Particularly does this observationapply to those who have lost sight and hearing in adult life. But those who havenever suffered impairment of sight or hearing seldom make the fullest use ofthese blessed faculties. Their eyes and ears take in all sights and soundshazily, without concentration and with little appreciation. It is the same oldstory of not being grateful for what we have until we lose it, of not beingconscious of health until we are ill.

I have often thought it would be a blessing if each human being werestricken blind and deaf for a few days at some time during his early adult life.Darkness would make him more appreciative of sight; silence would teach him thejoys of sound.

·第三篇:Companionship of Books 以書為伴(節選)

Companionship of Books

A man may usually be known by the books he reads as well as by thecompany he keeps; for there is a companionship of books as well as of men; andone should always live in the best company, whether it be of books or of men.

A good book may be among the best of friends. It is the same todaythat it always was, and it will never change. It is the most patient andcheerful of companions. It does not turn its back upon us in times of adversityor distress. It always receives us with the same kindness; amusing andinstructing us in youth, and comforting and consoling us in age.

Men often discover their affinity to each other by the mutual lovethey have for a book just as two persons sometimes discover a friend by theadmiration which both entertain for a third. There is an old proverb,'Love me, love my dog.” Butthere is more wisdom in this:” Love me, love my book.” The book is a truer andhigher bond of union. Men can think, feel, and sympathize with each otherthrough their favorite author. They live in him together, and he in them.

A good book is often the best urn of a life enshrining the best thatlife could think out; for the world of a man’s life is,for the most part, but the world of his thoughts. Thus the best books aretreasuries of good words, the golden thoughts, which, remembered and cherished,become our constant companions and comforters.

Books possess an essence of immortality. They are by far the mostlasting products of human effort. Temples and statues decay, but books survive.Time is of no account with great thoughts, which are as fresh today as when theyfirst passed through their author’s minds, ages ago. What was then said andthought still speaks to us as vividly as ever from the printed page. The onlyeffect of time have been to sift out the bad products; for nothing in literaturecan long survive e but what is really good.

Books introduce us into the best society; they bring us into thepresence of the greatest minds that have ever lived. We hear what they said anddid; we see the as if they were really alive; we sympathize with them, enjoywith them, grieve with them; their experience becomes ours, and we feel as if wewere in a measure actors with them in the scenes which they describe.

The great and good do not die, even in this world. Embalmed in books,their spirits walk abroad. The book is a living voice. It is an intellect towhich on still listens.

·第四篇:If I Rest,I Rust 如果我休息,我就會生鏽

If I Rest, I Rust

The significant inscription found on an old key---“If I rest, I rust”---would be an excellentmotto for those who are afflicted with the slightest bit of idleness. Even themost industrious person might adopt it with advantage to serve as a reminderthat, if one allows his faculties to rest, like the iron in the unused key, theywill soon show signs of rust and, ultimately, cannot do the work required ofthem.

Those who would attain the heights reached and kept by great men mustkeep their faculties polished by constant use, so that they may unlock the doorsof knowledge, the gate that guard the entrances to the professions, to science,art, literature, agriculture---every department of human endeavor.

Industry keeps bright the key that opens the treasury of achievement.If Hugh Miller, after toiling all day in a quarry, had devoted his evenings torest and recreation, he would never have become a famous geologist. Thecelebrated mathematician, Edmund Stone, would never have published amathematical dictionary, never have found the key to science of mathematics, ifhe had given his spare moments to idleness, had the little Scotch lad, Ferguson,allowed the busy brain to go to sleep while he tended sheep on the hillsideinstead of calculating the position of the stars by a string of beads, he wouldnever have become a famous astronomer.

Labor vanquishes all---not inconstant, spasmodic, or ill-directedlabor; but faithful, unremitting, daily effort toward a well-directed purpose.Just as truly as eternal vigilance is the price of liberty, so is eternalindustry the price of noble and enduring success.

·第五篇:Ambition 抱負

Ambition

It is not difficult to imagine a world short of ambition. It wouldprobably be a kinder world: with out demands, without abrasions, withoutdisappointments. People would have time for reflection. Such work as they didwould not be for themselves but for the collectivity. Competition would neverenter in. conflict would be eliminated, tension become a thing of the past. Thestress of creation would be at an end. Art would no longer be troubling, butpurely celebratory in its functions. Longevity would be increased, for fewerpeople would die of heart attack or stroke caused by tumultuous endeavor.Anxiety would be extinct. Time would stretch on and on, with ambition longdeparted from the human heart.

Ah, how unrelieved boring life would be!

There is a strong view that holds that success is a myth, andambition therefore a sham. Does this mean that success does not really exist?That achievement is at bottom empty? That the efforts of men and women are of nosignificance alongside the force of movements and events now not all success,obviously, is worth esteeming, nor all ambition worth cultivating. Which are andwhich are not is something one soon enough learns on one’s own. But even themost cynical secretly admit that success exists; that achievement counts for agreat deal; and that the true myth is that the actions of men and women areuseless. To believe otherwise is to take on a point of view that is likely to bederanging. It is, in its implications, to remove all motives for competence,interest in attainment, and regard for posterity.

We do not choose to be born. We do not choose our parents. We do notchoose our historical epoch, the country of our birth, or the immediatecircumstances of our upbringing. We do not, most of us, choose to die; nor do wechoose the time or conditions of our death. But within all this realm ofchoicelessness, we do choose how we shall live: courageously or in cowardice,honorably or dishonorably, with purpose or in drift. We decide what is importantand what is trivial in life. We decide that what makes us significant is eitherwhat we do or what we refuse to do. But no matter how indifferent the universemay be to our choices and decisions, these choices and decisions are ours tomake. We decide. We choose. And as we decide and choose, so are our livesformed. In the end, forming our own destiny is what ambition is about.

·第六篇:What I have Lived for 我為何而生

What I Have Lived For

Three passions, simple but overwhelmingly strong, have governed mylife: the longing for love, the search for knowledge, and unbearable pity forthe suffering of mankind. These passions, like great winds, have blown me hitherand thither, in a wayward course, over a deep ocean of anguish, reaching to thevery verge of despair.

I have sought love, first, because it brings ecstasy---ecstasy sogreat that I would often have sacrificed all the rest of my life for a few hoursfor this joy. I have sought it, next, because it relieves loneliness---thatterrible loneliness in which one shivering consciousness looks over the rim ofthe world into the cold unfathomable lifeless abyss. I have sought it, finally,because in the union of love I have seen, in a mystic miniature, the prefiguringvision of the heaven that saints and poets have imagined. This is what I sought,and though it might seem too good for human life, this is what---at last---Ihave found.

With equal passion I have sought knowledge. I have wished tounderstand the hearts of men. I have wished to know why the stars shine. And Ihave tried to apprehend the Pythagorean power by which number holds sway abovethe flux. A little of this, but not much, I have achieved.

Love and knowledge, so far as they were possible, led upward towardthe heavens. But always it brought me back to earth. Echoes of cries of painreverberate in my heart. Children in famine, victims tortured by oppressors,helpless old people a hated burden to their sons, and the whole world ofloneliness, poverty, and pain make a mockery of what human life should be. Ilong to alleviate the evil, but I cannot, and I too suffer.

This has been my life. I have found it worth living, and would gladlylive it again if the chance were offered me.

·第七篇:When Love Beckons You 愛的召喚

When Love Beckons You

When love beckons to you, follow him, though his ways are hard andsteep. And when his wings enfold you, yield to him, though the sword hiddenamong his pinions may wound you. And when he speaks to you, believe in him,though his voice may shatter your dreams as the north wind lays waste thegarden.

For even as love crowns you so shall he crucify you. Even as he isfor your growth so is he for your pruning. Even as he ascends to your height andcaresses your tenderest branches that quiver in the sun, so shall he descend toour roots and shake them in their clinging to the earth.

But if, in your fear, you would seek only love’s peace and love’s pleasure, then it isbetter for you that you cover your nakedness and pass out of love’s threshing-floor, into the seasonless world where you shall laugh,but not all of your laughter, and weep, but not all of your tears. Love givesnaught but it self and takes naught but from itself. Love possesses not, norwould it be possessed, for love is sufficient unto love.

Love has no other desire but to fulfill itself. But if you love andmust have desires, let these be your desires:

To melt and be like a running brook that sings its melody to thenight.

To know the pain of too much tenderness.

To be wounded by your own understanding of love;

And to bleed willingly and joyfully.

To wake at dawn with a winged heart and give thanks for another dayof loving;

To rest at the noon hour and meditate love’secstasy;

To return home at eventide with gratitude;

And then to sleep with a payer for the beloved in your heart and asong of praise upon your lips.

·第八篇:The Road to Success 成功之道

The Road to Success

It is well that young men should begin at the beginning and occupythe most subordinate positions. Many of the leading businessmen of Pittsburgh had a seriousresponsibility thrust upon them at the very threshold of their career. They wereintroduced to the broom, and spent the first hours of their business livessweeping out the office. I notice we have janitors and janitresses now inoffices, and our young men unfortunately miss that salutary branch of businesseducation. But if by chance the professional sweeper is absent any morning, theboy who has the genius of the future partner in him will not hesitate to try hishand at the broom. It does not hurt the newest comer to sweep out the office ifnecessary. I was one of those sweepers myself.

Assuming that you have all obtained employment and are fairlystarted, my advice to you is “aim high”. I would not give a fig for the young man who does not already seehimself the partner or the head of an important firm. Do not rest content for amoment in your thoughts as head clerk, or foreman, or general manager in anyconcern, no matter how extensive. Say to yourself, “My place is at the top.” Beking in your dreams.

And here is the prime condition of success, the great secret:concentrate your energy, thought, and capital exclusively upon the business inwhich you are engaged. Having begun in one line, resolve to fight it out on thatline, to lead in it, adopt every improvement, have the best machinery, and knowthe most about it.

The concerns which fail are those which have scattered their capital,which means that they have scattered their brains also. They have investments inthis, or that, or the other, here there, and everywhere. “Don’t put all your eggs in onebasket.” is all wrong. I tell you to “put all your eggsin one basket, and then watch that basket.” Look round you and take notice, menwho do that not often fail. It is easy to watch and carry the one basket. It istrying to carry too many baskets that breaks most eggs in this country. He whocarries three baskets must put one on his head, which is apt to tumble and triphim up. One fault of the American businessman is lack of concentration.

To summarize what I have said: aim for the highest; never enter a barroom; do not touch liquor, or if at all only at meals; never speculate; neverindorse beyond your surplus cash fund; make the firm’sinterest yours; break orders always to save owners; concentrate; put all youreggs in one basket, and watch that basket; expenditure always within revenue;lastly, be not impatient, for as Emerson says, “no one can cheat you out ofultimate success but yourselves.”

·第九篇:On Meeting the Celebrated 論見名人

On Meeting the Celebrated

I have always wondered at the passion many people have to meet thecelebrated. The prestige you acquire by being able to tell your friends that youknow famous men proves only that you are yourself of small account. Thecelebrated develop a technique to deal with the persons they come across. Theyshow the world a mask, often an impressive on, but take care to conceal theirreal selves. They play the part that is expected from them, and with practicelearn to play it very well, but you are stupid if you think that this publicperformance of theirs corresponds with the man within.

I have been attached, deeply attached, to a few people; but I havebeen interested in men in general not for their own sakes, but for the sake ofmy work. I have not, as Kant enjoined, regarded each man as an end in himself,but as material that might be useful to me as a writer. I have been moreconcerned with the obscure than with the famous. They are more often themselves.They have had no need to create a figure to protect themselves from the world orto impress it. Their idiosyncrasies have had more chance to develop in thelimited circle of their activity, and since they have never been in the publiceye it has never occurred to them that they have anything to conceal. Theydisplay their oddities because it has never struck them that they are odd. Andafter all it is with the common run of men that we writers have to deal; kings,dictators, commercial magnates are from our point of view very unsatisfactory.To write about them is a venture that has often tempted writers, but the failurethat has attended their efforts shows that such beings are too exceptional toform a proper ground for a work of art. They cannot be made real. The ordinaryis the writer’s richer field. Its unexpectedness, its singularity, its infinitevariety afford unending material. The great man is too often all of a piece; itis the little man that is a bundle of contradictory elements. He isinexhaustible. You never come to the end of the surprises he has in store foryou. For my part I would much sooner spend a month on a desert island with aveterinary surgeon than with a prime minister.

·第十篇:The 50-Percent Theory of Life 生活理論半對半

The 50-Percent Theory of Life

I believe in the 50-percent theory. Half the time things are betterthan normal; the other half, they re worse. I believe life is a pendulum swing.It takes time and experience to understand what normal is, and that gives me theperspective to deal with the surprises of the future.

Let’s benchmark the parameters: yes, I willdie. I’ve dealt with the deaths of both parents, a bestfriend, a beloved boss and cherished pets. Some of these deaths have beenviolent, before my eyes, or slow and agonizing. Bad stuff, and it belongs at thebottom of the scale.

Then there are those high points: romance and marriage to the rightperson; having a child and doing those Dad things like coaching myson’s baseball team, paddling around the creek in theboat while he’s swimming with the dogs, discovering hiscompassion so deep it manifests even in his kindness to snails, his imaginationso vivid he builds a spaceship from a scattered pile of L, egos.

But there is a vast meadow of life in the middle, where the bad andthe good flip-flop acrobatically. This is what convinces me to believe in the50-percent theory.

One spring I planted corn too early in a bottomland so flood-pronethat neighbors laughed. I felt chagrined at the wasted effort. Summer turnedbrutal---the worst heat wave and drought in my lifetime. The air-conditioneddied; the well went dry; the marriage ended; the job lost; the money gone. I wasliving lyrics from a country tune---music I loathed. Only a surging Kansas CityRoyals team buoyed my spirits.

Looking back on that horrible summer, I soon understood that allsucceeding good things merely offset the bad. Worse than normalwouldn’t last long. I am owed and savor the halcyontimes. The reinvigorate me for the next nasty surprise and offer assurance thatcan thrive. The 50-percent theory even helps me see hope beyond my Royals’recent slump, a field of struggling rookies sown so that some year soon we canreap an October harvest.

For that on blistering summer, the ground moisture was just right,planting early allowed pollination before heat withered the tops, and the lackof rain spared the standing corn from floods. That winter my crib overflowedwith corn---fat, healthy three-to-a-stalk ears filled with kernels from heel totip---while my neighbors’ fields yielded only brown, empty husks.

Although plantings past may have fallen below the 50-percentexpectation, and they probably will again in the future, I am still sustained bythe crop that flourishes during the drought.

·第十一篇:What is Your Recovery Rate? 你的恢復速率是多少?

What is Your Recovery Rate?

What is your recovery rate? How long does it take you to recover fromactions and behaviors that upset you? Minutes? Hours? Days? Weeks? The longer ittakes you to recover, the more influence that incident has on your actions, andthe less able you are to perform to your personal best. In a nutshell, thelonger it takes you to recover, the weaker you are and the poorer yourperformance.

You are well aware that you need to exercise to keep the body fitand, no doubt, accept that a reasonable measure of health is the speed in whichyour heart and respiratory system recovers after exercise. Likewise the fasteryou let go of an issue that upsets you, the faster you return to an equilibrium,the healthier you will be. The best example of this behavior is found withprofessional sportspeople. They know that the faster they can forget an incidentor missd opportunity and get on with the game, the better their performance. Infact, most measure the time it takes them to overcome and forget an incident ina game and most reckon a recovery rate of 30 seconds is too long!

Imagine yourself to be an actor in a play on the stage. Your aim isto play your part to the best of your ability. You have been given a script andat the end of each sentence is a ful stop. Each time you get to the end of thesentence you start a new one and although the next sentence is related to thelast it is not affected by it. Your job is to deliver each sentence to the bestof your ability.

Don’t live your life in the past! Learn tolive in the present, to overcome the past. Stop the past from influencing yourdaily life. Don’t allow thoughts of the past to reduceyour personal best. Stop the past from interfering with your life. Learn torecover quickly.

Remember: Rome wasn’t built in a day. Reflecton your recovery rate each day. Every day before you go to bed, look at yourprogress. Don’t lie in bed saying to you, “I did that wrong.” “I should have done betterthere.” No. look at your day and note when you made aneffort to place a full stop after an incident. This is a success. You are takingcontrol of your life. Remember this is a step by step process. This is not amake-over. You are undertaking real change here. Your aim: reduce the time spentin recovery.

The way forward?

Live in the present. Not in the precedent.

·第十二篇:Clear Your Mental Space 清理心靈的空間

Clear Your Mental Space

Think about the last time you felt a negative emotion---like stress,anger, or frustration. What was going through your mind as you were goingthrough that negativity? Was your mind cluttered with thoughts? Or was itparalyzed, unable to think?

The next time you find yourself in the middle of a very stressfultime, or you feel angry or frustrated, stop. Yes, that’sright, stop. Whatever you’re doing, stop and sit for oneminute. While you’re sitting there, completely immerseyourself in the negative emotion.

Allow that emotion to consume you. Allow yourself one minute to trulyfeel that emotion. Don’t cheat yourself here. Take theentire minute---but only one minute---to do nothing else but feel that emotion.

When the minute is over, ask yourself, “Am Iwiling to keep holding on to this negative emotion as I go through the rest ofthe day?”

Once you’ve allowed yourself to be totallyimmersed in the emotion and really fell it, you will be surprised to find thatthe emotion clears rather quickly.

If you feel you need to hold on to the emotion for a little longer,that is OK. Allow yourself another minute to feel the emotion.

When you feel you’ve had enough of theemotion, ask yourself if you’re willing to carry thatnegativity with you for the rest of the day. If not, take a deep breath. As youexhale, release all that negativity with your breath.

This exercise seems simple---almost too simple. But, it is veryeffective. By allowing that negative emotion the space to be truly felt, you aredealing with the emotion rather than stuffing it down and trying not to feel it.You are actually taking away the power of the emotion by giving it the space andattention it needs. When you immerse yourself in the emotion, and realize thatit is only emotion, it loses its control. You can clear your head and proceedwith your task.

Try it. Next time you’re in the middle of anegative emotion, give yourself the space to feel the emotion and see whathappens. Keep a piece of paper with you that says the following:

Stop. Immerse for one minute. Do I want to keep this negativity?Breath deep, exhale, release. Move on!

This will remind you of the steps to the process. Remember; take thetime you need to really immerse yourself in the emotion. Then, when you feelyou’ve felt it enough, release it---really let go of it.You will be surprised at how quickly you can move on from a negative situationand get to what you really want to do!

·第十三篇:Be Happy 快樂

Be Happy!

“The days that make us happy make us wise.”----John Masefield

when I first read this line by England’s PoetLaureate, it startled me. What did Masefield mean? Without thinking about itmuch, I had always assumed that the opposite was true. But his sober assurancewas arresting. I could not forget it.

Finally, I seemed to grasp his meaning and realized that here was aprofound observation. The wisdom that happiness makes possible lies in clearperception, not fogged by anxiety nor dimmed by despair and boredom, and withoutthe blind spots caused by fear.

Active happiness---not mere satisfaction or contentment ---oftencomes suddenly, like an April shower or the unfolding of a bud. Then youdiscover what kind of wisdom has accompanied it. The grass is greener; birdsongs are sweeter; the shortcomings of your friends are more understandable andmore forgivable. Happiness is like a pair of eyeglasses correcting yourspiritual vision.

Nor are the insights of happiness limited to what is near around you.Unhappy, with your thoughts turned in upon your emotional woes, your vision iscut short as though by a wall. Happy, the wall crumbles.

The long vista is there for the seeing. The ground at your feet, theworld about you----people, thoughts, emotions, pressures---are now fitted intothe larger scene. Everything assumes a fairer proportion. And here is thebeginning of wisdom.

·第十四篇:The Goodness of life 生命的美好

The Goodness of Life

Though there is much to be concerned about, there is far, far morefor which to be thankful. Though life’s goodness can attimes be overshadowed, it is never outweighed.

For every single act that is senselessly destructive, there arethousands more small, quiet acts of love, kindness and compassion. For everyperson who seeks to hurt, there are many, many more who devote their lives tohelping and to healing.

There is goodness to life that cannot be denied.

In the most magnificent vistas and in the smallest details, lookclosely, for that goodness always comes shining through.

There si no limit to the goodness of life. It grows more abundantwith each new encounter. The more you experience and appreciate the goodness oflife, the more there is to be lived.

Even when the cold winds blow and the world seems to be cov ered infoggy shadows, the goodness of life lives on. Open your eyes, open your heart,and you will see that goodness is everywhere.

Though the goodness of life seems at times to suffer setbacks, italways endures. For in the darkest moment it becomes vividly clear that life isa priceless treasure. And so the goodness of life is made even stronger by thevery things that would oppose it.

Time and time again when you feared it was gone forever you foundthat the goodness of life was really only a moment away. Around the next corner,inside every moment, the goodness of life is there to surprise and delight you.

Take a moment to let the goodness of life touch your spirit and calmyour thoughts. Then, share your good fortune with another. For the goodness oflife grows more and more magnificent each time it is given away.

Though the problems constantly scream for attention and the conflictsappear to rage ever stronger, the goodness of life grows stronger still,quietly, peacefully, with more purpose and meaning than ever before.

·第十五篇:Facing the Enemies Within 直面內在的敵人

Facing the Enemies Within

We are not born with courage, but neither are we born with fear.Maybe some of our fears are brought on by your own experiences, by what someonehas told you, by what you’ve read in the papers. Somefears are valid, like walking alone in a bad part of town at two o’clock in themorning. But once you learn to avoid that situation, you won’t need to live infear of it.

Fears, even the most basic ones, can totally destroy our ambitions.Fear can destroy fortunes. Fear can destroy relationships. Fear, if leftunchecked, can destroy our lives. Fear is one of the many enemies lurking insideus.

Let me tell you about five of the other enemies we face from within.The first enemy that you’ve got to destroy before itdestroys you is indifference. What a tragic disease this is! “Ho-hum, let it slide. I’ll just driftalong.” Here’s one problem withdrifting: you can’t drift your way to the to of the mountain.

The second enemy we face is indecision. Indecision is the thief ofopportunity and enterprise. It will steal your chances for a better future. Takea sword to this enemy.

The third enemy inside is doubt. Sure, there’s room for healthy skepticism. You can’tbelieve everything. But you also can’t let doubt takeover. Many people doubt the past, doubt the future, doubt each other, doubt thegovernment, doubt the possibilities nad doubt the opportunities. Worse of all,they doubt themselves. I’m telling you, doubt will destroy your life and yourchances of success. It will empty both your bank account and your heart. Doubtis an enemy. Go after it. Get rid of it.

The fourth enemy within is worry. We’ve allgot to worry some. Just don’t let conquer you. Instead,let it alarm you. Worry can be useful. If you step off the curb in New York Cityand a taxi is coming, you’ve got to worry. But youcan’t let worry loose like a mad dog that drives youinto a small corner. Here’s what you’ve got to do with your worries: drive theminto a small corner. Whatever is out to get you, you’ve got to get it. Whateveris pushing on you, you’ve got to push back.

The fifth interior enemy is overcaution. It is the timid approach tolife. Timidity is not a virtue; it’s an illness. If youlet it go, it’ll conquer you. Timid peopledon’t get promoted. They don’tadvance and grow and become powerful in the marketplace. You’ve got to avoidovercaution.

Do battle with the enemy. Do battle with your fears. Build yourcourage to fight what’s holding ou back,what’s keeping you from your goals and dreams. Becourageous in your life and in your pursuit of the things you want and theperson you want to become.

·第十六篇:Abundance is a Life Style 富足的生活方式

Abundance is a Life Style

Abundance is a life style, a way of living your life. Itisn’t something you buy now and then or pull down fromthe cupboard, dust off and use once or twice, and then return to the cupboard.

Abundance is a philosophy; it appears in your physiology, your valuesystem, and carries its own set of beliefs. You walk with it, sleep with it,bath with it, feel with it, and need to maintain and take care of it as well.

Abundance doesn’t always require money. Manypeople live with all that money can buy yet live empty inside. Abundance beginsinside with some main self-ingredients, like love, care, kindness andgentleness, thoughtfulness and compassion. Abundance is a state of being. Itradiates outward. It shines like the sun among the many moons in the world.

Being from the brightness of abundance doesn’t allow the darkness to appear or be in the path unless a choice toallow it to. The true state of abundance doesn’t haveroom for lies or games normally played. The space is too full of abundance. Thismay be a challenge because we still need to shine for other to see.

Abundance is seeing people for their gifts and not what they lack orcould be. Seeing all things for their gifts and not what they lack.

Start by knowing what your abundances are, fill that space with you,and be fully present from that state of being. Your profession of choice istelling you of knowing and possibilities. That is their gift. Consultants andcustomer service professionals have the ministrative assistants and virtualassistants have an abundance of coordination and time management. Abundance isall around you, and all within. See what it is; love yourself for what it is,not what you’re missing, or what that can be better, but for what it is at thispresent moment.

Be in a state of abundance of what you already have. I guarantee theyare there; it always is buried but there. Breathe them in as if they are the airyou breathe because they are yours. Let go of anything that isn’t abundant for the time being. Name the shoe boxes in your closetwith your gifts of abundance; pull from them every morning if needed. Know theyare there.

Learning to trust in your own abundance is required. When you beginto be within your own space of abundance, whatever you need will appear wheneveryou need it. That’s just the way the higher powers setthis universe up to work. Trust the universal energy. The knowing of it all willhumble you to its power yet let the brightness of you shine everywhere it needsto. Just by being from a state of abundance, it is being you.

·第十七篇:Human Life a Poem 人生如詩

Human Life a Poem

I think that, from a biological standpoint, human life almost readslike a poem. It has its own rhythm and beat, its internal cycles of growth anddecay. It begins with innocent childhood, followed by awkward adolescence tryingawkwardly to adapt itself to mature society, with its young passions andfollies, its ideals and ambitions; then it reaches a manhood of intenseactivities, profiting from experience and learning more about society and humannature; at middle age, there is a slight easing of tension, a mellowing ofcharacter like the ripening of fruit or the mellowing of good wine, and thegradual acquiring of a more tolerant, more cynical and at the same time akindlier view of life; then In the sunset of our life, the endocrine glandsdecrease their activity, and if we have a true philosophy of old age and haveordered our life pattern according to it, it is for us the age of peace andsecurity and leisure and contentment; finally, life flickers out and one goesinto eternal sleep, never to wake up again.

One should be able to sense the beauty of this rhythm of life, toappreciate, as we do in grand symphonies, its main theme, its strains ofconflict and the final resolution. The movements of these cycles are very muchthe same in a normal life, but the music must be provided by the individualhimself. In some souls, the discordant note becomes harsher and harsher andfinally overwhelms or submerges the main melody. Sometimes the discordant notegains so much power that the music can no longer go on, and the individualshoots himself with a pistol or jump into a river. But that is because hisoriginal leitmotif has been hopelessly over-showed through the lack of a goodself-education. Otherwise the normal human life runs to its normal end in kindof dignified movement and procession. There are sometimes in many of us too manystaccatos or impetuosos, and because the tempo is wrong, the music is notpleasing to the ear; we might have more of the grand rhythm and majestic tempo othe Ganges, flowing slowly and eternally intothe sea.

No one can say that life with childhood, manhood and old age is not abeautiful arrangement; the day has its morning, noon and sunset, and the yearhas its seasons, and it is good that it is so. There is no good or bad in life,except what is good according to its own season. And if we take this biologicalview of life and try to live according to the seasons, no one but a conceitedfool or an impossible idealist can deny that human life can be lived like apoem. Shakespeare has expressed this idea more graphically in his passage aboutthe seven stages of life, and a good many Chinese writers have said about thesame thing. It is curious that Shakespeare was never very religious, or verymuch concerned with religion. I think this was his greatness; he took human lifelargely as it was, and intruded himself as little upon the general scheme ofthings as he did upon the characters of his plays. Shakespeare was like Natureitself, and that is the greatest compliment we can pay to a writer or thinker.He merely lived, observed life and went away.

·第十八篇:Solitude 獨處

Solitude

I find it wholesome to be alone the greater part of the time. To bein company, even with the best, is soon wearisome and dissipating. I love to bealone. I never found the companion that was so companionable as solitude. We arefor the most part more lonely when we go abroad among men than when we stay inour chambers. A man thinking or working is always alone, let him be where hewill. Solitude is not measured by the miles of space that intervene between aman and his fellows. The really diligent student in one of the crowded hives ofCambridgeCollege is as solitary as adervish in the desert. The farmer can work alone in the field or the woods allday, hoeing or chopping, and not feel lonesome, because he is employed; but whenhe comes home at night he cannot sit down in a room alone, at the mercy of histhoughts, but must be where he can :see the folks,:” and recreate, and, as hethinks, remunerate himself for his day’s solitude; and hence he wonders how thestudent can sit alone in the house all night and most of the day without ennuiand :the blues:; but he does not realize that the student, though in the house,is still at work in his field, and chopping in his woods, as the farmer in his,and in turn seeks the same recreation and society that the latter does, thoughit may be a more condensed form of it.

Society is commonly too cheap. We meet at very short intervals, nothaving had time to acquire any new value for each other. We meet at meals threetimes a day, and give each other a new taste of that old musty cheese that weare. We have had to agree on a certain set of rules, called etiquette andpoliteness, to make this frequent meeting tolerable and that we need not come toopen war. We meet at the post-office, and at the sociable, and about thefireside every night; we live thick and are in each other’s way, and stumbleover one another, and I think that we thus lose some respect for one another.Certainly less frequency would suffice for all important and heartycommunications. Consider the girls in a factory---never alone, hardly in theirdreams. It would be better if there were but one inhabitant to a square mile, aswhere I live. The value of a man is not in his skin, that we should touch him.

I have a great deal of company in my house; especially in themorning, when nobody calls. Let me suggest a few comparisons, that some one mayconvey an idea of my situation. I am no more lonely than the loon in the pondthat laughs so loud, or than Walden Ponditself. What company has that lonely lake, I pray?

And yet it has not the blue devils, but the blue angels in it, in theazure tint of its waters. The sun is alone, except in thick weather, when theresometimes appear to be two, but one is a mock sun. god is alone---but the devil,he is far from being alone; he sees a great deal of company; he is legion. I amno more lonely than a single mullein or dandelion in a pasture, or a bean leaf,or sorrel, or a horse-fly, or a bumblebee. I am no more lonely than theMillbrook, or a weathercock, or the north star, or the south wind, or an Aprilshower, or a January thaw, or the first spider in a new house.

·第十九篇:Giving Life Meaning 給生命以意義

Giving Life Meaning

Have you thought about what you want people to say about you afteryou’re gone? Can you hear the voice saying,“He was a great man.” Or“She really will be missed.”What else do they say?

One of the strangest phenomena of life is to engage in a work thatwill last long after death. Isn’t that a lot likeinvesting all your money so that future generations can bare interest on it?Perhaps, yet if you look deep in your own heart, you’llfind something drives you to make this kind of contribution---something drivesevery human being to find a purpose that lives on after death.

Do you hope to memorialize your name? Have a name that is whisperedwith reverent awe? Do you hope to have your face carved upon 50 ft of graniterock? Is the answer really that simple? Is the purpose of lifetime contributionan ego-driven desire for a mortal being to have an immortal name or is itsomething more?

A child alive today will die tomorrow. A baby that had the potentialto be the next Einstein will die from complication is at birth. Thecircumstances of life are not set in stone. We are not all meant to live lifethrough to old age. We’ve grown to perceive life3 as afull cycle with a certain number of years in between. If all of th, ose yearsaren’t lived out, it’s a tragedy. A tragedy because a human’s potential wasnever realized. A tragedy because a spark was snuffed out before it ever becamea flame.

By virtue of inhabiting a body we accept these risks. We expose ourmortal flesh to the laws of the physical environment around us. The trade offisn’t so bad when you think about it. The problem comeswhen we construct mortal fantasies of what life should be like. When lifedoesn’t conform to our fantasy we grow upset, frustrated, or depressed.

We are alive; let us live. We have the ability to experience; let usexperience. We have the ability to learn; let us learn. The meaning of life canbe grasped in a moment. A moment so brief it often evades our perception.

What meaning stands behind the dramatic unfolding of life? Whatsingle truth can we grasp and hang onto for dear life when all other truthsaround us seem to fade with time?

These moments are strung together in a series we call events. Theseevents are strung together in a series we call life. When we seize the momentand bend it according to our will, a will driven by the spirit deep inside us,then we have discovered the meaning of life, a meaning for us that shall go onlong after we depart this Earth.

·第二十篇:Relish the Moment 品位現在

Relish the Moment

Tucked away in our subconsciousness is an idyllic vision. We seeourselves on a long trip that spans the moment. We are traveling by train. Outthe windows, we drink in the passing scene of cars on nearby highways, ofchildren waving at a crossing, of cattle grazing on a distant hillside, of smokepouring from a power plant, of row upon row of corn ad wheat, of flatlands andvalleys, of mountains and rolling hillsides, of city skylines and village halls.

But uppermost in our minds is the final destination. On a certain dayat a certain hour, we will pull into the station. Bands will be playing andflags waving. Once we get there, so many wonderful dreams will come true and thepieces of our lives will fit together like a completed jigsaw puzzle. Howrestlessly we pace the aisles, damning the minutes for loitering---waiting,waiting, waiting for the station.

“When we reach the station, that will be it!”we cry. “When I’m 18.”“When I buy a new 450SL Mercedes Benz!” “When I put the last kid through college.” “When I have paid off the mortgage!” “When Iget a promotion.” “When I reach the age of retirement, Ishall live happily ever after!”

Sooner or later, we must realize there is no station, no one place toarrive at once and for all. The true joy of life is the trip. The station isonly a dream. It constantly outdistances us.

It isn’t the burdens of today that drive menmad. It is the regrets over yesterday and the fear of tomorrow. Regret and fearare twin thieves who rob us of today.

So stop pacing the aisles and counting the miles. Instead, climb moremountains, eat more ice cream, go barefoot more often, swim more rivers, watchmore sunsets, laugh more, cry less. Life must be lived as we go along. Thestation will come soon enough.

·第二十一篇:The Love of Beauty 愛美

The Love of Beauty

The love of beauty is an essential part of all healthy human nature.It is a moral quality. The absence of it is not an assured ground ofcondemnation, but the presence of it is an invariable sign of goodness of heart.In proportion to the degree in which it is felt will probably be the degree inwhich nobleness and beauty of character will be attained.

Natural beauty is an all-pervading presence. The universe is itstemple. It unfolds into the numberless flowers of spring. It waves in thebranches of trees and the green blades of grass. It haunts the depths of theearth and the sea. It gleams from the hues of the shell and the precious stone.And not only these minute objects but the oceans, the mountains, the clouds, thestars, the rising and the setting sun---all overflow with beauty. This beauty isso precious, and so congenial to our tenderest and noblest feelings, that it ispainful to think of the multitude of people living in the midst of it and yetremaining almost blind to it.

All persons should seek to become acquainted with the beauty innature. There is not a worm we tread upon, nor a leaf that dances merrily as itfalls before the autumn winds, but calls for our study and admiration. The powerto appreciated beauty not merely increases our sources of happiness---itenlarges our moral nature, too. Beauty calms our restlessness and dispels ourcares. Go into the fields or the woods, spend a summer day by the sea or themountains, and all your little perplexities and anxieties will vanish. Listen tosweet music, and your foolish fears and petty jealousies will pass away. Thebeauty of the world helps us to seek and find the beauty of goodness.

·第二十二篇:The Happy Door 快樂之門

The Happy door

Happiness is like a pebble dropped into a pool to set in motion anever-widening circle of ripples. As Stevenson has said, being happy is a duty.

There is no exact definition of the word happiness. Happy people arehappy for all sorts of reasons. The key is not wealth or physical well-being,since we find beggars, invalids and so-called failures, who are extremely happy.

Being happy is a sort of unexpected dividend. But staying happy is anaccomplishment, a triumph of soul and character. It is not selfish to strive forit. It is, indeed, a duty to ourselves and others.

Being unhappy is like an infectious disease. It causes people toshrink away from the sufferer. He soon finds himself alone, miserable andembittered. There is, however, a cure so simple as to seem, at first glance,ridiculous; if you don’t feel happy, pretend to be!

It works. Before long you will find that instead of repelling people,you attract them. You discover how deeply rewarding it is to be the center ofwider and wider circles of good will.

Then the make-believe becomes a reality. You possess the secret ofpeace of mind, and can forget yourself in being of service to others.

Being happy, once it is realized as a duty and established as ahabit, opens doors into unimaginable gardens thronged with grateful friends.

·第二十三篇:Born to Win 生而為贏

Born to Win

Each human being is born as something new, something that neverexisted before. Each is born with the capacity to win at life. Each person has aunique way of seeing, hearing, touching, tasting and thinking. Each has his orher own unique potentials---capabilities and limitations. Each can be asignificant, thinking, aware, and creative being---a productive person, awinner.

The word “winner” and“loser” have many meanings. Whenwe refer to a person as a winner, we do not mean one who makes someone elselose. To us, a winner is one who responds authentically by being credible,trustworthy, responsive, and genuine, both as an individual and as a member of asociety.

Winners do not dedicated their lives to a concept of what theyimagine they should be; rather, they are themselves and as such do not use theirenergy putting on a performance, maintaining pretence and manipulating others.They are aware that there is a difference between being loving and actingloving, between being stupid and acting stupid, between being knowledgeable andacting knowledgeable. Winners do not need to hide behind a mask.

Winners are not afraid to do their own thinking and to use their ownknowledge. They can separate facts from opinions and don’t pretend to have all the answers. They listen to others, evaluatewhat they say, but come to their own conclusions. Although winners can admireand respect other people, they are not totally defined, demolished, bound, orawed by them.

Winners do not play “helpless”, nor do they play the blaming game. Instead, they assumeresponsibility for their own lives. They don’t giveothers a false authority over them. Winners are their own bosses and know it.

A winner’s timing is right. Winners respondappropriately to the situation. Their responses are related to the message sentand preserve the significance, worth, well-being, and dignity of the peopleinvolved. Winners know that for everything there is a season and for everyactivity a time.

Although winners can freely enjoy themselves, they can also postponeenjoyment, can discipline themselves in the present to enhance their enjoymentin the future. Winners are not afraid to go after what he wants, but they do soin proper ways. Winners do not get their security by controlling others. They donot set themselves up to lose.

A winner cares about the world and its peoples. A winner is notisolated from the general problems of society, but is concerned, compassionate,and committed to improving the quality of life. Even in the face of national andinternational adversity, a winner’s self-image is not one of a powerlessindividual. A winner works to make the world a better place.

·第二十四篇:Work and Pleasure 工作和娛樂

Work and Pleasure

To be really happy and really safe, one ought to have at least two orthree hobbies, and they must all be real. It is no use starting late in life tosay: “I will take an interest in this orthat.” Such an attempt only aggravates the strain ofmental effort. A man may acquire great knowledge of topics unconnected with hisdaily work, and yet hardly get any benefit or relief. It is no use doing whatyou like; you have got to like what you do. Broadly speaking, human being may bedivided into three classes: those who are toiled to death, those who are worriedto death, and those who are bored to death. It is no use offering the manuallaborer, tired out with a hard week’s sweat and effort, the chance of playing agame of football or baseball on Saturday afternoon. It is no use inviting thepolitician or the professional or business man, who has been working or worryingabout serious things for six days, to work or worry about trifling things at theweekend.

It may also be said that rational, industrious, useful human beingsare divided into two classes: first, those whose work is work and whose pleasureis pleasure; and secondly, those whose work and pleasure are one. Of these theformer are the majority. They have their compensations. The long hours in theoffice or the factory bring with them as their reward, not only the means ofsustenance, but a keen appetite for pleasure even in its simplest and mostmodest forms. But Fortune’s favored children belong to the second class. Theirlife is a natural harmony. For them the working hours are never long enough.Each day is a holiday, and ordinary holidays when they come are grudged asenforced interruptions in an absorbing vacation. Yet to both classes the need ofan alternative outlook, of a change of atmosphere, of a diversion of effort, isessential. Indeed, it may well be that those whose work is their pleasure arethose who most need the means of banishing it at intervals from their minds.

·第二十五篇:Mirror, Mirror--What do I see鏡子,鏡子,告訴我

Mirror, Mirror---What do I See?

A loving person lives in a loving world. A hostile person lives in ahostile world. Everyone you meet is your mirror.

Mirrors have a very particular function. They reflect the image infront of them. Just as a physical mirror serves as the vehicle to reflection, sodo all of the people in our lives.

When we see something beautiful such as a flower garden, that gardenserves as a reflection. In order to see the beauty in front of us, we must beable to see the beauty inside of ourselves. When we love someone,it’s a reflection of loving ourselves. When we lovesomeone, it’s a reflection of loving ourselves. We have often heard things like“I love how I am when I’m with that person.” That simply translates into “I’mable to love me when I love that other person.” Oftentimes, when we meet someonenew, we feel as though we “click”. Sometimes it’s as if we’ve known each otherfor a long time. That feeling can come from sharing similarities.

Just as the “mirror”or other person can be a positive reflection, it is more likely thatwe’ll notice it when it has a negative connotation. Forexample, it’s easy to remember times when we have metsomeone we’re not particularly crazy about. We may havesome criticism in our mind about the person. This is especially true when we getto know someone with whom we would rather spend less time.

Frequently, when we dislike qualities in other people, ironically,it’s usually the mirror that’sspeaking to us.

I began questioning myself further each time I encountered someonethat I didn’t particularly like. Each time, I askedmyself, “What is it about that person that Idon’t like?” and then“Is there something similar in me?” in every instance, I could see a piece of that quality in me, andsometimes I had to really get very introspective. So what did that mean?

It means that just as I can get annoyed or disturbed when I noticethat aspect in someone else, I better reexamine my qualities and consider makingsome changes. Even if I’m not willing to make a drasticchange, at least I consider how I might modify some of the things that I’mdoing.

At times we meet someone new and feel distant, disconnected, ordisgusted. Although we don’t want to believe it, andit’s not easy or desirable to look further, it can be agreat learning lesson to figure out what part of the person is being reflectedin you. It’s simply just another way to create more self-awareness.

·第二十六篇:On Motes and Beams 微塵與棟樑

On Motes and Beams

It is curious that our own offenses should seem so much less heinousthan the offenses of others. I suppose the reason is that we know all thecircumstances that have occasioned them and so manage to excuse in ourselveswhat we cannot excuse in others. We turn our attention away from our owndefects, and when we are forced by untoward events to consider them, find iteasy to condone them. For all I know we are right to do this; they are part ofus and we must accept the good and bad in ourselves together.

But when we come to judge others, it is not by ourselves as we reallyare that we judge them, but by an image that we have formed of ourselves frowhich we have left out everything that offends our vanity or would discredit usin the eyes of the world. To take a trivial instance: how scornful we are whenwe catch someone out telling a lie; but who can say that he has never told notone, but a hundred?

There is not much to choose between men. They are all a hotchpotch ofgreatness and littleness, of virtue and vice, of nobility and baseness. Somehave more strength of character, or more opportunity, and so in one direction oranother give their instincts freer play, but potentially they are the same. Formy part, I do not think I am any better or any worse than most people, but Iknow that if I set down every action in my life and every thought that hascrossed my mind, the world would consider me a monster of depravity. Theknowledge that these reveries are common to all men should inspire one withtolerance to oneself as well as to others. It is well also if they enable us tolook upon our fellows, even the most eminent and respectable, with humor, and ifthey lead us to take ourselves not too seriously.

·第二十七篇:An October Sunrise 十月的日出

An October Sunrise

I was up the next morning be fore the October sunrise, and awaythrough the wild and the woodland. The rising of the sun was noble in the coldand warmth of it peeping down the spread of light, he raised his shoulderheavily over the edge of grey mountain and wavering length of upland. Beneathhis gaze the dew-fogs dipped, and crept to crept to the hollow places; thenstole away in line and column, holding skirts, and clinging subtly at thesheltering corners where rock hung over grassland, while the brave lines of thehills came forth, one beyond other gliding.

The woods arose in folds, like drapery of awakened mountains, statelywith a depth of awe, and memory of the tempests. Autumn’s mellow hand was upon them, as they owned already, touched with goldand red and olive, and their joy towards the sun was less to a bridegroom than afather.

Yet before the floating impress of the woods could clear it self,suddenly the gladsome light leaped over hill and valley, casting amber, blue,and purple, and a tint of rich red rose; according to the scene they lit on, andthe curtain flung around; yet all alike dispelling fear and the cloven hoof ofdarkness, all on the wings of hope advancing, and proclaiming, “God is here!”then life and joy sprang reassured from every crouching hollow; every flower,and bud and bird had a fluttering sense of them; and all the flashing of God’sgaze merged into soft beneficence.

So, perhaps, shall break upon us that eternal morning, when crag andchasm shall be no more, neither hill and valley, nor great unvintaged ocean; butall things shall arise, and shine in the light of the Father’s countenance, because itself is risen.

·第二十八篇:To Be or Not to Be 生存還是毀滅

To be or not to be

Outside the Bible, these six words are the most famous in all theliterature of the world. They were spoken by Hamlet when he was thinking aloud,and they are the most famous words in Shakespeare because Hamlet was speakingnot only for himself but also for every thinking man and woman. To be or not tobe, to live or not to live, to live richly and abundantly and eagerly, or tolive dully and meanly and scarcely. A philosopher once wanted to know whether hewas alive or not, which is a good question for everyone to put to himselfoccasionally. He answered it by saying: "I think, therefore am."

But the best definition of existence ever saw did another philosopherwho said: "To be is to be in relations." If this true, then the more relations aliving thing has, the more it is alive. To live abundantly means simply toincrease the range and intensity of our relations. Unfortunately we are soconstituted that we get to love our routine. But apart from our regularoccupation how much are we alive? If you are interest-ed only in your regularoccupation, you are alive only to that extent. So far as other things areconcerned--poetry and prose, music, pictures, sports, unselfish friendships,politics, international affairs--you are dead.

Contrariwise, it is true that every time you acquire a newinterest--even more, a new accomplishment--you increase your power of life. Noone who is deeply interested in a large variety of subjects can remain unhappy;the real pessimist is the person who has lost interest.

Bacon said that a man dies as often as he loses a friend. But we gainnew life by contacts, new friends. What is supremely true of living objects isonly less true of ideas, which are also alive. Where your thoughts are, therewill your live be also. If your thoughts are confined only to your business,only to your physical welfare, only to the narrow circle of the town in whichyou live, then you live in a narrow cir-conscribed life. But if you areinterested in what is going on in China, then you are living in China~ if you’reinterested in the characters of a good novel, then you are living with thosehighly interesting people, if you listen intently to fine music, you are awayfrom your immediate surroundings and living in a world of passion andimagination.

To be or not to be--to live intensely and richly, merely to exist,that depends on ourselves. Let widen and intensify our relations. While we live,let live!

·第二十九篇:Gettysburg Address 葛底斯堡演說

Gettysburg Address

Fourscore and seven years ago, our fathers brought forth upon thiscontinent a new nation, conceived in liberty and dedicated to the propositionthat all men are created equal.

Now, we are engaged in a great civil war, testing whether that nationor any nation so conceived and so dedicated, can long endure. We are met on agreat battlefield of that war. We have come to dedicate a portion of that fieldas a final resting-place for those who here gave their lives that that nationmight live. It is altogether fitting and proper that we should do this.

But, in a larger sense, we cannot dedicate, we cannot consecrate, wecannot hallow this ground. The brave men, living and dead, who struggled here,have consecrated it far above our poor power to add or detract. The world willlittle note nor long remember what we say here, but it can never forget whatthey did here. It is for us, the living, rather, to be dedicated here to theunfinished work which they who fought here have thus far so nobly advanced. Itis rather for us to be here dedicated to the great task remaining beforeus---that from these honored dead we take increased devotion to that cause forwhich they gave the last full measure of devotion; that we here highly resolvethat these dead shall not have died in vain; that this nation, under God, shallhave a new birth of freedom; and that government of the people, by the people,and for the people, shall not perish from the earth.

·第三十篇:First Inaugural Address(Excerpts) 就職演講(節選)

First Inaugural Address

We observe today not a victory of party, but a celebration offreedom, symbolizing an end, as well as a beginning; signifying renewal, as wellas change. For I have sworn before you and Almighty God the same solemn oath ourforebears prescribed nearly a century and three quarters ago.

in your hands, my fellow citizens, more than in mine, will rest thefinal success or failure of our course. Since this country was founded, eachgeneration of Americans has been summoned to give testimony to its nationalloyalty. The graves of young Americans who answered the call to service surroundthe globe.

Now the trumpet summons us again, not as a call to bear arms, thougharms we need; not as a call to battle, though embattled we are; but a call tobear the burden of a long twilight struggle, year in and year out, “rejoicing in hope; patient in tribulation”, a struggle against thecommon enemies of man: tyranny, poverty, disease, and war itself.

Can we forge against these enemies a grand and global alliance, Northand South, East and West, that can assure a more fruitful life for all mankind?Will you join in that historic effort?

In the long history of the world, only a few generations have beengranted the role of defending freedom in its hour of maximum danger. I do notshrink from this responsibility. I welcome it. I do not believe that any of uswould exchange places with any other people or any other generation. The energy,the faith, the devotion which we bring to this endeavor will light our countryand all who serve it. And the glow from that fire can truly light the world.

And so, my fellow Americans, ask not what your country can do foryou, ask what you can do for your country.

My fellow citizens of the world, ask not what America will dofor you, but what together we can do for the freedom of man.

Finally, whether you are citizens of America orcitizens of the world, ask of us here the same high standards of strength andsacrifice which we ask of you. With a good conscience our only sure reward, withhistory the final judge of our deeds, let us go forth to lead the land we love,asking His blessing and His help, but knowing that here on earth, God’s workmust truly be our own.

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