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英語勵志美文精華 37 Learning to Get Out of the Way 學會擺脫自負

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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.


在每種高級宗教的信仰中既包含無窮的樂觀精神,又有一種深奧的悲觀論。它們都告誡我們,在我們生命深處有一道內(nèi)在的光芒——而這道光芒大多時候多多少少被我們自負的陰影所遮蓋。然而,如果愿意,自負可以離開,或者說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)宗教無盡的樂觀主義,而其悲觀論源于人們觀察到的事實,即盡管人人皆受到召喚,卻只有極少數(shù)人受到垂青——全因幾乎無人愿受到垂青。

在我看來,這種關于人性及命運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,更符合既成事實。

主禱文教導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)人就會屈服。也許我們無力設計一種完美的社會秩序,但我相信我們完全可以將危險的誘惑減少到遠遠低于目前可忍受的程度。

構建一個能將危險的誘惑最小化的社會是我作為一個公民奮斗的目標。在為之奮斗的過程中,我可以采用各種方式,然而目標正確就可以采用實質(zhì)上不正當?shù)氖侄伍_脫嗎?在理論層面上,這一點可以廣泛討論;在實踐中,我同時發(fā)現(xiàn),采用的手段決定目標的性質(zhì),無一例外。確實正如馬哈特瑪·甘地不厭其煩地堅持的那樣,手段是目標的初始階段。人們千方百計將這個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”正如一句諺語所說“是由善意鋪就的”。只要我們繼續(xù)試圖以卑劣或僅僅不當?shù)氖侄螌崿F(xiàn)理想,我們的善意將同樣釀出惡果,構成歷史的悲劇和諷刺。

作為個人,我能盡全力使未來不像過去和現(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,運用與我為之奮斗的理想同種同質(zhì)的政治手段。作為一個人,一種具備身心的有機體,我能學會如何擺脫自負,這樣賦予我生命和意識的神的光芒就能驅(qū)散陰影,照亮我全身。

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