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2021-02-06 07:55
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2021年2月6日发(作者:plain)


历届英文翻译大奖赛竞赛原文及译文



英译汉部分



.


................................................. .................................................. ............................ 3



Beauty (excerpt)


........... .................................................. ................................................ 3




(


节选


)


....................................... .................................................. ................................ 3



The Literature of Knowledge and the Literature of Power byThomas De Quincey


.


..... 8



知识文学与力量文学托



马斯·昆西



.


................................................. ........................ 8



An Experience of Aesthetics by Robert G insberg........................................... ..............11



审美的体验



罗伯特·金斯伯格



.


.............................................. ..................................11



A Person Who Apologizes Has the Moral Ball in His Court by Paul Johnson


............ 14



谁给别人道歉,谁就在道义上掌握了主动



保罗·约翰逊



.

................................... 14



On Going Home by Joan Did ion............................................... ................................... 18



回家



琼·狄迪恩



.


................................................. .................................................. .... 18



The Making of Ashenden (Excerpt) by Stanley Elkin ................................................. 22



艾兴登其人(节选)斯坦利·埃尔金



.


...................................... ............................... 22



Beyond Life


.


.... .................................................. .................................................. ......... 28



超越生命


[



]


卡贝尔





....................................... .................................................. .. 28



Envy by Samuel Johnson .................................................. ........................................... 33



论嫉妒



[



]


塞缪尔·约翰逊





......... .................................................. .................... 33



中译英部分



.


................................................. .................................................. .......................... 37



在义与利之外



.

................................................ .................................................. ........... 37



Beyond Righteousness and Interests


.


................................................. .......................... 37



读书苦乐



杨绛



.


.. .................................................. .................................................. ..... 40



The Bitter- Sweetness of Reading Y


ang Jiang ....... .................................................. ..... 40



想起清华种种




王佐良



.


....................................... .................................................. .... 43



Reminiscences of Tsinghua Wang Zuoliang ........................... ..................................... 43



歌德之人生启示宗白华



.


.............................. .................................................. ............. 45



What Goethe's Life Reveals by Zong Baihua ............. ................................................. 45



怀想那片青草地



赵红波



.


. .................................................. ........................................ 48



Y


earning for That Piece of Green Meadow by Zhao Hongbo...................................... 48



可爱的南京


< br>.


................................... .................................................. ............................ 51



Nanjing the Beloved City


.


......................................... .................................................. . 51





冰心



.


.. .................................................. .................................................. ................. 53



The Rosy Cloud byBingxin.............................. .................................................. .......... 53



黎明前的北平



.

................................................ .................................................. ........... 54



Predawn Peipi ng................................................ .................................................. ......... 54





1


老来乐



金克木



.


. .................................................. .................................................. ...... 55



Delights in Growing Old by Jin Kemu........................... .............................................. 55



可贵的“他人意识”



.


............................... .................................................. ................ 58



Calling for an Awareness of Others........................ .................................................. .... 58



教孩子相信



.


.............................. .................................................. ................................. 61



To Implant In Our Children’s Y


oung Hearts An Undying Faith In Humanity



.


............ 61







2


英译汉部分



Beauty (excerpt)



(


节选


)





Judging


from


the


scientists


I


know,


including


Eva


and


Ruth,


and


those


whom


I've


read


about,


you can't pursue the


laws of


nature


very


long


without bumping


into beauty


.



I don't


know if it's the same beauty you see in the sunset,




a friend tells me,



but it feels the same.




This friend is a physicist, who has spent a long career deciphering what must be happening in


the


interior


of


stars.


He


recalls


for


me


this


thrill


on


grasping


for


the


first


time


Dirac's




equations describing quantum


mechanics, or those o


f Einstein describing relativity


.


“They're


so beautiful,”


he says,


“you can see


immediately they


have


to be true. Or at


least on the


way


toward truth.” I ask him what makes a theory beautiful, and he replies, “Simplicity


, symmetry


,


elegance, and power.”





我结识一些科学家(包括伊娃和露 丝)


,也拜读过不少科学家的著作,从中我作出


推断:人们在探 求自然规律的旅途中,须臾便会与美不期而遇。一个朋友对我说:


“我

< br>不敢肯定这种美是否与日落之美异曲同工,但至少,两者带给我的感受别无二致。





的这个朋友是一位物理学家,< /p>


他大半辈子都在致力于破解群星内部的秘密。


他向我讲述


了当年邂逅科学之美时的狂喜:


那是当他生平第一次顿悟狄拉克的量子力 学方程式,



是洞彻爱因斯坦相对论的方程式时的感受。


“那些方程式是如此动人,


”他说道,


“只消


看一眼你就会明白,它们一定是正确的,或者说


---


至少,它们的指向是正确的。




我好


奇一个“动人的”理论是个什么样,他的回答是:


“简约、和谐、典雅,有力。






Why


nature should conform


to theories


we


find beautiful


is


far


from obvious.


The


most


incomprehensible thing about


the


universe, as


Einstein said,


is


that


it's


comprehensible. How


unlikely


, that a short-lived biped on a two-bit planet should be able to gauge the speed of light,


lay


bare


the


structure


of


an


atom,


or


calculate


the


gravitational


tug


of


a


black


hole.


We're


a


long way from understanding everything, but we do understand a great deal about how nature


behaves.


Generation


after


generation,


we


puzzle


out


formulas,


test


them,


and


find,


to


an


astonishing


degree,


that


nature


agrees.


An


architect


draws


designs


on


flimsy


paper,


and


her


buildings stand up through earthquakes.





那些打 动我们的理论,往往受到自然之母的肯定,其中奥妙不可言宣。诚如爱因斯


坦所言:这个 世界最让人费解之处就在于:它是能够被了解的。想想这一切是多么地不


可思议:在一个 不起眼的星球上,生存着一种拥有短暂生命的两足生物,然而,正是这


些微不足道的小生 物,不但测量出了光速,而且把原子层层剥开,还计算出了黑洞的引


力。人类虽然尚未全 知全能,但是,关于大自然的脾性,我们所知道的确实不能算少。


人类经过世世代代的努 力,猜想出各种定理公式,并在实践中检验它们,然后惊讶地发


现:大自然竟然与我们不 谋而合。这就像一位建筑师在薄薄的图纸上绘制出设计方案,




3


依此建造的高楼大厦,竟能够经受住地震的洗礼考验,依然 耸立。







Dirac:

< br>迪拉克,


保罗·


阿德利安·


莫里 斯


1902-1984


英国数学和物理学家。

< br>1933


年因新原子理论公式与人分享诺贝尔奖。





We launch a satellite into orbit and use it to bounce messages from continent to continent.


The


machine on which I write these


words embodies


hundreds of


insights


into the


workings


of the material world, insights that are confirmed by every burst of letters on the screen, and I


stare


at


that


screen


through


lenses


that


obey


the


laws


of


optics


first


worked


out


in


detail


by


Isaac Newton



.





我们发 射一枚人造卫星,它便帮助我们将讯息传遍世界各地。而我,正在一台机器


上记录下这些 文字,


这台机器包涵着人类思想的精髓


---

< br>对物质世界运作方式的真知灼见


---


每一次敲打键盘, 这些真知便化为字母跳入屏幕;当我注视着屏幕,架在鼻梁上的眼


镜则是根据光学原理配 制而成的,而对这一理论进行详细论证的开山始祖则是艾萨


克·牛顿。

< br>




By discerning patterns in the universe, Newton believed, he was tracing the hand of God.


Scientists


in


our


day


have


largely


abandoned


the


notion


of


a


Creator


as


an


unnecessary


hypothesis, or at


least an


untestable one. While they


share Newton's


faith tha


t the


universe


is


ruled everywhere by a coherent set of rules, they cannot say


, as scientists, how these particular


rules came to


govern things.


Y


ou can do science without believing


in a divine Legislator, but


not without believing in laws.





通过对 万物造化的深入观察,


牛顿相信自己正追随着上帝的笔触。


如今 的科学家大


都摒弃了“造物主”一说,认为那是无稽的假设,即使不全盘否定,至少也认 定那是不


可能得到验证的假说。诚然,他们坚信牛顿的看法


-- -


世界受一套整合的法则所支配,但


问题在于,发轫之始,这些 法则是如何开始掌管世界的?对此,身为科学家的他们也无


从知晓。在科学的疆界,我们 可以拒绝相信上帝的存在,但我们不能否认万物之法的存


在。





I


spent


my


teenage


years


scrambling


up


the


mountain


of


mathematics.


Midway


up


the


slope,


however,


I


staggered


to


a


halt,


gasping


in


the


rarefied


air,


well


before


I


reached


the


heights


where


the equations of


Einstein and


Dirac


would


have


made sense. Nowadays


I add,


subtract, multiply


, and do long division when no calculator is handy


, and I can do algebra and


geometry


and


even


trigonometry


in


a


pinch,


but


that


is


about


all


that


I've


kept


from


the


language of numbers. Still, I remember glimpsing patterns in mathematics that seemed as bold


and beautiful as a skyful of stars.





少年时,我曾试图攀登数学之颠。 可惜才到半山腰,便开始步履踉跄;空气稀薄,


使我气喘吁吁,不得不停下脚步,而爱因 斯坦和狄拉克的方程式却仍旧远在高处。现在


的我,若是手边没有计算器,便通过心算处 理加减乘除;有必要时,我还能应付代数、




4


几何,甚至三角运算;但是话说回来,数字世界留给我的也 就只有这些零星点滴了。不


过,我至今仍然记得曾在数学王国里浅尝到的无穷变幻


---


大胆、迷人,犹如群星漫天。







Isaac Newton:


牛顿



(1642-1727)


英国物理学家、数学家。



I'm


never


more


aware


of


the


limitations


of


language


than


when


I


try


to


describe


beauty


.


Language can create


its own


loveliness, of course, but


it cannot deliver to


us the radiance we


apprehend


in


the


world, any


more than a photograph can capture the


stunning swiftness of a


hawk


or


the


withering


power


of


a


supernova



.


Eva's


wedding


album


holds


only


a


faint


glimmer of the wedding itself. All that pictures or words can do is gesture beyond themselves


toward the fleeting glory that stirs our hearts. So I keep gesturing.





每当我尝试着将美付诸于文字时,


我便极为深刻地意识到:


文字的力量是多么有限。


语言自有其灵动可人之处,


可它却无法传达大千世界的绚烂。


正如一方相片框不住一只


鹰的迅捷,


也再现不了一颗超 新星毁灭时的壮丽。


伊娃的婚礼相册仅仅留存了一丝微弱


的光芒 ,


以见证婚礼现场的光鲜夺目。


相片和文字能够做到的最多只是 描摹那些瞬息即


逝的、那些让我们心潮涌动的光芒。于是,我一直都在努力描摹。






All


nature


is


meant


to


make


us


think


of


paradise,




Thomas


Merton




observed.


Because the Creation puts on a


nonstop show, beauty


is


free and


inexhaustible, but we


need


training


in


order


to


perceive


more


than


the


most


obvious


kinds.


Even


15


billion


years


or


so


after


the Big Bang



, echoes of that event still


linger


in the


form of background radiation



,


only


a


few


degrees


above


absolute


zero



.


Just


so,


I


believe,


the


experience


of


beauty


is


an


echo of the order and power that permeate the universe. To measure background radiation, we


need


subtle


instruments;


to


measure


beauty


,


we


need


alert


intelligence


and


our


five


keen


senses.





托马斯·梅尔顿说过,


“世间造物之 神奇无不令人联想到天堂乐土”


,因为创世纪本


身就是一出永不 落幕的表演;其间芳华之美悠游自在,无穷无尽。有些美显而易见,容


易为我们所捕捉, 但另一些则不然:若要欣赏她们,我们得付出一点努力。宇宙大爆炸


在一百五十多亿年后 的今天仍余波未平,


爆炸当时所释放的能量


(即使这些能量看起 来


似乎微不足道)仍以背景辐射现象的形式存在着。由此,我得出一个观点:人类对美的


体验中暗含着秩序和力量的影子,


而这些秩序和力量充斥着整个 宇宙空间。


测量背景辐


射,我们需要精密仪器;而衡量美,则需 要动用我们的聪慧和所有敏锐的感官。







supernova:


超新星,一种罕见的天文现象,表现为 一恒星中的绝大部分物质爆


炸后,产生能放射极大能量的极为明亮而存在时间极短的物体 。







Thomas


Merton:


默顿,托马斯


191 5-1968


美国天主教教士和作家,其作品主要


是关于当代宗 教和世俗生活的,包括



《七重山》



1948


年)和


《无人为孤岛》



1955


年)< /p>








the Big Bang:


创世大爆炸按照大爆炸理论,标志宇宙形成的宇宙爆炸。





5




(6) background radiation: < /p>


背景辐射


,


又名


3K


宇宙背景辐射,



60

< p>
年代天文学上的四


大发现之一,它是由美国射电天文学家彭齐亚斯和威尔逊 发现的。该学说认为,大爆炸


之初,宇宙的温度高得惊人。随着宇宙膨胀的进行,其温度 不断降低,到现在平均只有


绝对温度2.7度(相当于零下270.46摄氏度)左右。






(7) absolute zero:


绝对零度在此温度下 物质没有热能,相当于摄氏


-273.15


度或华氏

< p>
-459.67


度。



Anyone


with


eyes


can


take


delight


in


a


face


or


a


flower.


Y


ou


need


training,


however,


to


perceive the beauty in mathematics or physics or chess, in the architecture of a tree, the design


of


a


bird's


wing,


or


the


shiver


of


breath


through


a


flute.


For


most


of


human


history


,


the


training has come from elders who taught the young how to pay attention. By paying attention,


we


learn


to


savor


all


sorts


of


patterns,


from


quantum


mechanics


to


patchwork


quilts.


This


predilection brings with


it a clear evolutionary advantage,


for the ability to recognize patterns


helped


our


ancestors


to


select


mates,


find


food,


avoid


predators.


But


the


same


advantage


would


apply


to


all


species,


and


yet


we


alone


compose


symphonies


and


crossword


puzzles,


carve stone into statues, map time and space.





任何人都能在一颦一笑,一花一草中体验快乐。但是,发现数学之美、物理之绝、


象棋之妙的眼睛并不是与生俱来,而欣赏树木形态、鸟翼构造、或是悠扬笛声的心灵也


非浑然自成。我们需要点拨和引领。纵观历史传承,这样的点拨和引领往往来自长者,


籍 此,年轻人学会专注;因为专注,我们领略到万千形态的美,无论是量子力学中精妙


的理 论,还是棉被上漂亮的拼花图案。正是出于对美的强烈偏爱,才使得人类在物种进


化的追 逐比拼中处于上风。


因为人类能够辨识出美的事物,


而我们的祖 先则因循这一标


准选择伴侣,寻找食物,躲避敌人。如果自然界中所有的物种都拥有发现 美的能力,那


么它们都将在进化过程中称霸一方。然而,惟独人类在演变中独占鳌头:我 们谱写交响


曲,创造字谜游戏;在我们的手中,顽石诞生为雕像,时空归依为坐标。



Have


we


merely


carried


our


animal


need


for


shrewd


perceptions


to


an


absurd


extreme?


Or


have


we


stumbled


onto


a


deep


congruence


between


the


structure


of


our


minds


and


the


structure of the universe?






这一切 究竟来源于何?仅仅是我们将本能的敏锐感知力推向了荒谬的极致,


还是我


们不经意间摸索到了扎根于人类思想和苍茫万物间那深刻的一致性?




I am persuaded


the


latter


is true. I am convinced


there's


more to beauty


than biology


,


more


than


cultural


convention.


It


flows


around


and


through


us


in


such


abundance,


and


in


such


myriad forms, as to exceed by a wide margin any mere evolutionary need. Which is not to say


that


beauty


has


nothing


to


do


with


survival:


I


think


it


has


everything


to


do


with


survival.


Beauty feeds us from the same source that created us.



我相信后者是正确的。


我坚信美不仅仅存在于生物学和文化习俗中。


美我们身边流




6


淌,充盈、润泽着我们的心田;而其量之充沛,形态之多变已经远远超越了进化本身的


需要。我这样说并不意味着美和生存毫无干系;恰恰相反,我相信美和生存之间有着千

< p>
丝万缕的联系。如果说是自然造就了我们,那么,是美通过自然滋养了我们。





It reminds us of the shaping power that reaches through the flower stem and through our


own hands. It restores our faith in the generosity of nature. By giving us a taste of the kinship


between our own small


minds and the


great Mind of the Cosmos, beauty reassures


us that we


are exactly and wonderfully made for life on this glorious planet, in this magnificent universe.


I find in that affinity a profound source of meaning and hope. A universe so prodigal of beauty


may


actually


need


us


to


notice


and


respond,


may


need


our


sharp


eyes


and


brimming


hearts


and teeming minds, in order to close the circuit of Creation.




无论是一朵花或是一双手,都让我 们联想到美的创造力量。美让我们重拾信念


---


相信自然对于 我们的无私恩惠与慷慨。


美在人类渺小的心灵和宇宙伟大的精魂之间,

< br>化


身为一座沟通的桥梁,并以此让我们不再怀疑:在这片恢宏的宇宙中,在这颗璀 璨的星


球上,人类的存在实为天工之作,神明之意。宇宙和人类对于美的共识,给予我生 存的


意义与希望。我们的宇宙中,美无处不在;她等待着我们敏锐的眼睛、充实的心灵, 和


泉涌般的智慧,去发现美,去回应美,由此成全造物的圆满。





译者注:





本文为美国当代作家司各特·罗素·桑达(


Scott Russell Sander



1945-

< br>)所写。桑


达出生于美国田纳西州


(Tennessee )


的孟菲斯


(Memphis)



1963


年,他就读于布朗大学


(Brow n University),


其后,又就读于剑桥大学(


Cambridge Univer sity


)并获得文学博士。


1971


年,


他携妻子


(


就是本文一开始提到的


Ruth




Eva


则是作者的女儿


)


迁往印地安那



(Indiana)


的布鲁明顿


(Bloomington),


并在那里的印地安那大学


(Indiana

< br>University)


任教


至今。

印地安那的自然风光给予他创作的灵感,


他在作品中对于自然的生动细致描写充


分体现出他对环境的关注。


本文选自他新近出版的作品


《寻找希望》



Hunting for Hope




(编辑:李吉琴)







7


The Literature of Knowledge and the Literature of Power


byThomas De Quincey


知识文学与力量文学托



马斯·昆西



What


is


it


that


we


mean


by


literature?


Popularly,


and


amongst


the


thoughtless,


it


is


held


to


include everything that


is printed


in


a book. Little


logic


is


required to d


isturb that definition.


The


most thoughtless person


is easily


made aware


that


in the


idea of


literature one essential


element


is some relation to a general


and common


interest of


man



so that


what applies only


to


a


local,


or


professional,


or


merely


personal


interest,


even


though


presenting


itself


in


the


shape of


a book, will


not belong to


Literature. So


far


the definition


is easily


narrowed; and


it


is as easily expanded.



For


not only


is


much


that takes a station


in books


not


literature; but


inversely,


much that really


is


literature


never reaches a station


in books.


The weekly sermons


of


Christendom,


that


vast


pulpit


literature


which


acts


so


extensively


upon


the


popular


mind



to


warn,


to


uphold,


to


renew,


to


comfort,


to


alarm



does


not


attain


the


sanctuary


of


libraries in the ten-thousandth part of its extent. The Drama again



as, for instance, the finest


of Shakespeare's plays in England, and all leading Athenian plays in the noontide of the Attic


stage



operated as a


literature on


the public


mind, and were (according to


the strictest


letter


of


that


term)


published


through


the


audiences


that


witnessed


their


representation


some


time


before they were published as things to be read; and they were published in this scenical mode


of publication with much more effect than they could have had as books during ages of costly


copying or of costly printing.

< br>我们所说的“文学”是什么呢?人们,尤其是对此欠考虑者,普遍会认为:文学包括印

在书本中的一切。


可这种定义无需多少理由便可被推翻。


最 缺乏思考的人也很容易明白,


“文学”这一概念中有个基本要素,即文学或多或少都与人 类普遍而共同的兴趣有关;


因此,那些仅适用于某一局部、某一行业或仅仅处于个人兴趣 的作品,即便以书的形式


面世,也不该属于“文学”


。就此而论 ,文学之定义很容易变窄,而它同样也不难拓宽。


因为不仅有许多跻身于书卷之列的文字 并非文学作品,


而且与之相反,


不少真正的文学


著作却未曾付梓成书。


譬如基督教世界每星期的布道,


这种篇什浩繁且对民众精神影响


极广的讲坛文学,这种对世人起告戒、鼓励、振奋、安抚 或警示作用的布道文学,最终


能进入经楼书馆的尚不及其万分之一。此外还有戏剧,如英 国莎士比亚最优秀的剧作,


以及雅典戏剧艺术鼎盛时期的全部主流剧作,


都曾作为文学作品对公众产生过影响。



些作品在作为 读物出版之前,已通过观看其演出的观众而“出版”了(这正是“出版”


一词最严格的意 义)


。在抄写或印刷都非常昂贵的年代,通过舞台形式“出版”这些剧

< br>作远比将它们出版成书效果更佳。



Books,


therefore,


do


not


suggest


an


idea


coextensive


and


interchangeable


with


the


idea


of


Literature;


since


much


literature,


scenic,


forensic,


or


didactic


(as


from


lecturers


and


public




8


orators), may never come into books, and much that does come into books may connect itself


with no literary interest. But a far more important correction, applicable to the common vague


idea of literature, is to be sought not so much in a better definition of literature as in a s


harper


distinction of the two functions which it fulfills. In that great social organ which, collectively


,


we call literature, there may be distinguished two separate offices that may blend and often do


so, but capable,


severally, of a


severe


insulation, and


naturally


fitted


for reciprocal


repulsion.


There is, first, the literature of knowledge; and, secondly, the literature of power. The function


of


the


first


is



to


teach;


the


function


of


the


second


is



to


move:


the


first


is


a


rudder;


the


second,


an


oar


or


a


sail.


The


first


speaks


to


the


mere


discursive


understanding;


the


second


speaks


ultimately


,


it


may


happen,


to


the


higher


understanding or


reason, but always


through


affections of pleasure and sympathy


. Remotely, it may travel towards an object seated in what


Lord


Bacon calls dry


light; but, proximately,


it does and


must operate



else


it ceases to be a


literature


of


power



on


and


through


that


humid


light


which


clothes


itself


in


the


mists


and


glittering iris of human passions, desires, and genial emotions. Men have so little reflected on


the higher


functions of


literature as to


find


it a paradox


if one should describe


it as a


mean or


subordinate


purpose


of


books


to


give


information.


But


this


is


a


paradox


only


in


the


sense


which


makes


it


honorable


to


be


paradoxical.



Whenever


we


talk


in


ordinary


language


of


seeking


information


or


gaining


knowledge,


we


understand


the


words


as


connected


with


something of absolute novelty


. But it is the grandeur of all truth which can occupy a very high


place


in


human


interests


that


it


is


never


absolutely


novel


to


the


meanest


of


minds:


it


exists


eternally


by


way


of


germ


or


latent


principle


in


the


lowest


as


in


the


highest,


needing


to


be


developed, but never to be planted. To be capable of transplantation is the immediate criterion


of


a


truth


that


ranges


on


a


lower


scale.


Besides


which,


there


is


a


rarer


thing


than


truth



namely


,


power,


or


deep


sympathy


with


truth.


What


is


the


effect,


for


instance,


upon


society


, of children? By the pity


, by the


tenderness, and by


the peculiar


modes of admiration,


which connect


themselves


with


the


helplessness,


with the


innocence, and with


the simplicity


of children,


not only


are


the primal affections strengthened and continually


renewed, but


the


qualities


which are dearest


in the


sight of


heaven



the


frailty,


for


instance,


which appeals to


forbearance, the


innocence


which symbolizes the


heavenly


, and the simplicity which


is


most


alien


from


the


worldly



are


kept


up


in


perpetual


remembrance,


and


their


ideals


are


continually refreshed. A purpose of the same


nature


is answered by


the


higher


literature,


viz.


the


literature of power. What do


you


learn


from Paradise


Lost? Nothing at all. What do


you


learn from a cookery book? Something new, something that you did not know before, in every


paragraph.


But


would


you


therefore


put


the


wretched


cookery


book


on


a


higher


level


of


estimation than


the divine poem? What


you owe


to Milton


is


not any knowledge, of which a




9


million


separate


items


are


still


but


a


million


of


advancing


steps


on


the


same


earthly


level;


what


you


owe


is


power



that


is,


exercise


and


expansion


to


your


own


latent


capacity


of


sympathy


with


the


infinite,


where


every


pulse


and


each


separate


influx


is


a


step


upwards,


a


step ascending as upon a Jacob's ladder from earth to mysterious altitudes above the earth. All


the steps of knowledge, from first to last, carry you further on the same plane, but could never


raise


you one


foot above


your ancient


level of earth:


whereas


the very


first step


in power


is a


flight



is an ascending movement into another element where earth is forgotten.


由此可见,书之概念与“文学”之概念不可 相提并论,互相替换,因为许多文学作品,


如戏剧演出或演讲者,雄辩家的说教和辩论, 也许永远都不会付印成书,而不少印成书


册的作品却可能与文学趣味并不相关。


不过更为重要的是,


要纠正人们对文学普遍的模


糊观念,与其去为文学找一个更好的定义,不如更明确地划分文学的两种功能。在那两


个 被我们统称为文学的庞大社会媒体中,


可以分辨出两种不同的功能。

两种功能可能混


合,


而且经常混合,


但各自又具有一种绝缘性,


而且天生就互相排斥。


这二者之一 乃


“知


识文学”


之二则为


“力量文学”



知识文学 的作用在于教诲,


力量文学的功能在于感化。


前者可谓舵艄,后 者则是桨桡或蓬帆。前者只有助于纯粹的推理悟解,后者则总是通过


愉悦之情和恻隐之心 的影响,最终激发出更高的悟性,或曰理性。远而望之,仿佛它可


以通过培根称之为“理 性之光”中的某个目标,近而观之,方知它必须通过那道被世人


七情六欲之蒙蒙薄雾和闪 闪彩虹包裹的“感性之光”发挥其作用,不然它就不再是一种


“力量”的文学。世人对文 学这两个更为重要的作用思之甚少,所以如果有人说赋予知


识是书本平庸或次要的用途, 此说便被视为悖论。但只有在悖论亦真这个意义上,此说


方为悖论。

每当我们用平常语言谈论求学求知的时候,


总以为这些字眼与某种绝对新奇


的事务有联系。然而,能在人类关注的事物中占据极高地位的真理之所以伟大,就在于

< p>
它对最卑微者而言也绝非新奇;


无论在最卑微者还是最高贵者心中,


真理永远都以种子


或潜在原理的方式存在,他只需去培育或发现,而无 需去种植或创造。能够被移植是判


断一个真理属于低级真理的直接标准。除此之外,还有 一种比真理更珍贵的东西,那就


是力量,或曰对真理的深切认同。举例而言,儿童对社会 有何作用呢?儿童的无助、天


真和单纯所唤起的怜悯、


柔情和种 种特殊的爱慕之意,


不仅可强化和升华世人与生俱来


的仁爱之心 ,就连那些在上帝眼中最为珍贵的品质,诸如唤醒宽容的柔弱、象征神圣的


天真、以及超 凡脱俗的单纯,也都会在永恒的记忆中得以保持,其完美典范亦会不断更


新。更高层次的 文学,即力量的文学,要实现的正是与此相同的目的。从弥尔顿的《失


乐园》

< p>
中你能获取什么知识呢?一无所获。


从一本烹调书中你能学到什么呢?从每 一段


中你都能学到某种新的知识,


某种你不曾知晓的知识。


可你能因此而认为那本微不足道


的烹调书比那部神圣的诗作更高明吗 ?你应该感谢弥尔顿的不是他给了你什么知识,



为获取一百万 条互不相干的知识,


也不过是在茫茫尘世向前走了一百万步;


你 应该感谢


的是他给予你“力量”


,使你能发挥并拓展与无限世界 产生共鸣的潜能。在无限世界中,




10


每一次脉动和心跳都是上升的一步,犹如沿雅各的天梯从 地面攀向远离凡尘的神秘高


处。知识的步伐,自始至终都让你在同一层面行进,但绝不可 能使你从古老的人间尘世


上升一步;而力量迈出的第一步就是飞升——

< br>


升入另一种境界,一种使你忘却凡尘的


境界。



(集体讨论



曹明伦、吴刚



执笔)




An Experience of Aesthetics by Robert Ginsberg



审美的体验



罗伯特·金斯伯格



I


climbed


the


heights


above


Y


osemite


V


alley


,


California


in


order


to


see


the


splendid


granite


mountain,


Half


Dome,


in


its


fullest


view.


Approaching


the


edge


through


the


woods


I


was


filled


with


heightened


expectation.


I


saw


the


ruin


of


a


cabin


and


my


appro


ach


caused


the


alignment of the chimney on this side of the valley with the shorn mountain across the valley


.


I


stopped.


Something


happened.


The


stone


verticals


corresponded,


one


human-shaped,


the


other


natural.


The


human


site


was


still


engaged


in


sightseeing.


I


was


on


its


side.


I


saw


the


famous


sight


through


the


eyes


of


the


ruin.


I


had


come


expecting


beauty;


I


discovered


an


unexpected dimension to the beauty of the scene/seen.



为了饱览壮丽的花岗岩山 峰半穹顶的全景,


我登上了加州约塞米蒂谷的高地。


穿过树林,


走近山沿,心中充满美的期盼。远远望见一处小屋的废墟,走到近前,只见山谷这边的< /p>


烟囱与横穿山谷的陡峭山崖恰好连成一线。我停下脚步,奇观出现了:两道石壁遥相呼


应,一边人工打造,一边浑然天成。人造景观这边仍供观光游览,我此时就身临其境。


透过小屋的废墟,我看到了著名的景观。我怀着对美的期盼而来,不经意间却发现了美


的另一番天地。



In this experience I had been seeking the aesthetic. I knew I would


find


it,


for I


had seen post


cards


in


advance


and


was


following


the


trail


map.


The


seeking


took


considerable


effort


and


time. It


was a


heavy


investment.


I was


not


going


for


the scientific purpose of studying rock


formation,


nor


was


it


for


the


recreational


purpose


of


exercising


my


limbs


in


the


fresh


air,


though


that


exertion


added


intensity


to


the


experience


and


was


its


context.


Primarily,


I


was


going


for the scenic wonders. No wonder that I would take delight


in seeing


Half


Dome.


The


expectation


elicited


the


outcome.


I


was


suitably


prepared.


No


distractions


of


practical


consideration




or


theoretic




detracted


from


my


concentrated


expectancy


.


Indeed,


the


world all around


me on


the climb contributed


to the context


for


my


goal. I was on the


terrain


of


Nature


in


a


national


park,


following


the


trail


to


a


viewpoint


upon


a


celebrated


natural


formation.


Each


step


in


the


climb


not


only


brought


me


closer


but


obliged


me


to


sense


the


altitude. Moving through


the thick


woods was


in anticipatory


contrast


to the


great


gap of


the


valley and the starkness of the treeless granite boulder.



这 次旅程中我一直在捕捉一种美感。


我知道会如愿以偿,


因为我事 先看过一些有关的风




11


景明信片,循着山路示意图一路找来。这样的寻找费时费力,投入颇大。我此行的目的


既不是出于对科学的动机来研究岩石的结构,


也不是出于娱乐消遣的考虑 在清新的空气


中舒展肢体——尽管这次跋涉加深了我对美的体验,而且是这番体验的不可 或缺的环


节。我来这主要是为了览胜,因此见到半穹顶自然欣喜不已。有什么样的期盼就 有什么


样的结果。


我有备而来,


心无旁 骛,


一心期盼着美景,


不受任何实际或假设因素的干扰。


真的,在攀登过程中,我周围的一切都为寻美营造了氛围。我登上了国家公园的天然山


地,


循着山道前来观赏闻名遐迩的大自然的鬼斧神工。

< br>攀登中的每一步不仅使我距目标


越来越近,也使我感受到海拔越来越高。不出所料 ,穿行在茂密的树林中,登上大峡谷


寸草不生的花岗岩巨石,两种不同境界给人以强烈的 反差。



My


spirit


and


my


senses


were


heightened.


I


was


keenly


aware


of


the


world,


eager


to


experience


it.


My senses were willing


to be


gratified by


their


fullest exercise.


Hence


my eye


was sharp, but so was


my ear and


my


nose,


I was open to experiencing aesthetically. And on


the


way


I


did


take


minor


pleasure


in


a


bird's


song,


a


tree's


sway


,


and


a


cloud's


contortion.


I


was


in the world considered as potential aesthetic realm. Any pleasing


feature that appeared


would


be


welcomed.


And


that


welcoming


mode


drew


forth


pleasing


features.


A


tonic


subjective at-homeness with the world pervaded my feelings. I was in the right mood to enjoy


Nature.



我精 神抖擞,感官敏锐。我真切地感受到周围的一切,急于体验这一切,渴望在最充分


的感官 体验中得到最大满足。


因此我不但目光敏锐,


听觉和嗅觉也十分 灵敏——我敞开


心扉,尽情地体验着美的滋味。沿途所见所闻,哪怕是一点小小的愉悦, 鸟雀鸣唱、树


影婆娑、云卷云舒,都着实让我动情。置身于这样一个处处蕴含着美的王国 ,我随时准


备接纳任何不期而至的景色。


这样一种心态更促生了 令人赏心悦目的景致,


一种心旷神


怡的回归自然之情在我心中油 然而生。这样一种心情最适于欣赏自然美景不过了。




Then the


unexpected


happened. I


had no thought


in reaching


the natural


heights that a human


structure


would be present. Normally,


I would


have avoided any such structure as I directed


my


steps


toward


the


natural


view.


In


retrospect


it


makes


sense


that


a


service


building


be


present at the


trail end. It


may


have


had


facilities


for


visitors and played an


interpretive role.


But


the


building


was


not


present


when


I


arrived.


It


was


absent


though


its


ruin


was


present.


And


that


ruin


spoke


to


my


experience


as


related


to


what


I


had


come


to


see.


If


I


had


been


trudging


on


in


a


dulled


state,


passing


the


time


in


surroundings




like


those


of


the


railway


station



that did not draw


interest,


I


might well


have


missed


the chimney


, walked past


it as


if


it


were


another


tree


on


the


way


to


the


goal.


The


heightened


intensity


o


f


my


sensibility


allowed


the


chimney


to


be


integrated


into


the


experiencing


aesthetically.


Readiness


was


all.


The extraterrestrial aesthetician


would explain


that the creature


it was observing on


the


trail


was a


specimen of


an aesthetic being whose experiencing apparatus


for the aesthetic was on




12


full alert.


The


individual was completely


given over


to the enjoyment of


its experience.


And


while


headed


in


the


direction


of


an


anticipated


goal


it


was


nonetheless


open


to


enjoying


anything


that


came


its


way


.


Something


quite


unexpected


came


its


way


,


and


it


was


ready


to


attend


to


it,


getting


the


maximum


aesthetic


value


out


of


the


encounter.


The


creature


was


embarked on an adventure


in experience. Given the wide range of accessible


natural wonders


in


the


national


park,


the


individual


in


the


right


mood


was


bound


to


make


gratifying


discoveries.



接着,出乎意料的景观出现了。我怎么也不曾想到,在抵达天 然高地时竟然会出现一处


人工建筑。在通常情况下,我要是徒步参观某处自然景点,一定 会绕开这类建筑。回想


起来,


在山路尽头有一座服务性建筑也全 在情理之中。


这小屋也许曾为游客提供过方便,


起过导游讲解作 用。可我来到高地时,小屋不见了。虽有断垣残壁,房屋却荡然无存。


而正是这片废墟使 我体验到此行览胜的真正含义。


如果我当时兴致索然地一路跋涉,



如像在火车站那样的地方消磨时光,


周围的事物一点也不引 人注意,


那么我很可能会错


过烟囱,只当它是沿途路过的又一棵 树罢了。而现在,我的感悟力增强了,烟囱作为一


道景观融入了审美体验的始终。一切取 决于心态。如果一个天外美学家看到我这模样,


可能会认为,


它 观察到的路上这个怪人准是个充满审美细胞的动物,


其审美感官正处于

< br>极度警觉的状态。


他已完全沉浸在审美体验所带来的愉悦之中。

< br>他朝着既定的目标行进,


同时又不放过闯入视野的任何景致。奇观乍现,立即映入 眼帘,他便从中发掘出最大的


审美价值。此人正在经历一次美的历险。有国家公园这般天 地,随处可见自然奇现,心


境舒畅的游人必定会获得心满意足的发现。

< br>



What are the contents of the aesthetic discovery? Formal properties of beauty may be pointed


to in what I saw: the verticals as distinctively shaped and gathering space about them, and the


interplay between


the two kinds of


vertical


shapes over


the enormous


intervening space.


The


pleasure of perspective entered, for though the chimney is miniscule compared to Half Dome,


my


approaching


it


from


the


trail


made


it


assume


visual


and


spatial


dignity


equal


to


the


mountain. Complexity of human meaning is encountered with poignant irony


. The chimney is


an enduring


marker of


the


human


value placed on the


mountain


visible


from this point. Here


human hands raised stones to shelter an experience of pure stone. So I have come to the right


place;


I


am


at


home.


But


the


human


occupation


has


been


lifted;


our


presence


has


turned


to


stone.


Nature


has


reclaimed


its


elements.


Half


Dome


presides


over


the


petrifaction


of


the


world.


Chimney


and


mountain


are


in


dialogue


as


I


sense


the


switching


between


their


perspectives. I am present in ruin and in unity


.

这次审美体验的发现是什么?我所目睹的景致或许可以说明美的外在特征:悬崖峭壁,


造型奇特,给人以强烈的空间感,两道石壁形状迥异,广袤交错,凌空矗立。此外,还


有透视效果带来的愉悦:


虽然与半穹顶相比石烟囱显得非常渺小,


但我从山道这边靠近,




13 < /p>


看上去无论在视觉上还是空间上其气势都一点儿不亚于半穹顶。


人 类的复杂意图受到了


辛辣的讽刺。从这一视点看过去,那烟囱是人的价值置于大山上的一 道永久性标记。人


类在那里垒石筑屋,以观苍石。这样看来,我来对了地方,我找到了归 宿。不过人类对


自然的占据被消除掉了,我们的存在与石头融为一体。大自然索回了自己 的要素,半穹


顶主宰着石头的世界。我感受到两种不同景致的交替,仿佛听见烟囱在和大 山对话。我


站在小屋废墟上,也置身于和谐统一中。



(集体讨论



许建平



执笔)




A Person Who Apologizes Has the Moral Ball in His Court by


Paul Johnson



谁给别人道歉,谁就在道义上掌握了主动



保罗·约翰逊



I have sympathy


for the butler


in The Big Sleep. Marlowe detects


him


in a contradiction and


asks him aggressively,


ou made a mistake, didn't you?


sweetly,



make


many


mistakes,


sir.


And


so


do


I.


I


am,


by


instinct


and


training,


a


very


specific


writer,


and


so


my


errors


are


numerous.


Recent


ones


include


misspelling


Geoffrey


Madan's


name



I


phoned


the


printers


with


a


correction


but


my


page


had


already


gone


to


press




and


crediting


Richard


Tauber


with


Donald


Peers's


signature-tune,



a


babbling


brook


ou are my heart's delight


and for others in the past, and for those to come.


我同情《长眠》这部影片中的男管家。马洛探 长发现了他讲话前后有矛盾,就逼问道:


“你犯了一个错,


对不 ?”


管家伤感而乖巧地答曰:


“我犯下的错可多去啦,


先生。





又何尝不是如此呢?我有点灵气并且训练有素,写起东西来旁征博引,力求翔实,自然

< p>
就言多语失喽。


最近犯下的错误包括把杰弗瑞·


马 丹的名字拼写错了——我给印厂打了


个电话,


把更正告诉他们,


可是我的那页已经开印了;


我把唐纳德·


皮尔斯的信号曲


“在


潺潺的小溪旁”


安到了理查德·


陶波的头上


(陶波的信号曲自然是


“你是我心中的喜悦”




对于这些错误,以及过去犯的错误和今后会犯的错误,在下这厢有礼啦。



Disraeli


thought


that,


in


politics,


apologies


don't


work.


I


see


why


.


Such


being


the


nature


of


parliamentary


conflict,


an


apology


in


politics


merely


leads


to


fresh


accusations


and


further


demands


for embarrassing details. I once said to Harold Wilson


when


he was prime


minister,



would


be


a


good


idea,


Harold,


to


admit


the


government's


mistakes


occasionally,


and


apologise.


He


replied,



a


shrewd


suggestion,


Paul,


and


I


entirely


agree


with


it.


(Harold being Harold, I knew an untruth was coming.)


think of any


mistakes, and so there's


nothing to apologise


for.


Which was to


make


Disraeli's


point, though in a Wilsonian way


.



迪斯累里首相认为在政治 问题上,给别人道歉行不通。我明白个中的缘由。议会斗争的




14


本质就是如此,


在政治问题上,


道歉只会招致新的诘责和进一步要求交待让你左右为难


的详情。 还是哈罗德·威尔逊担任首相的时候,有一次我向他进言:


“哈罗德,偶尔承

< p>
认一下政府的错误,并且道个歉,不失为一个好主意吧。




他答道:


“你这个建议高,


保罗,本人完全赞同。



(哈罗德毕竟是哈罗德,我知道一句言 不由衷的话就要脱口而出


了。



“然而 难办的是我实在想不出有哪些错误,因此,也就没有甚么好道歉的喽。





正是以威尔逊的方式表达出了迪斯累里的意思。< /p>



Apologise is one of those words which has effectively reversed its original meaning. Its origin,


in


the


Greek


lawcourts,


was


jurisprudential:


it


signified


the


speech


for


the


defence


in


which


the


prosecution's


case


was


answered


point


by


point.


It


retained


its


original


meaning


until


at


least


the


16th


century


.


Thus


Sir


Thomas


More,


after


resigning


from


office,


drew


up


his



Thomas More, Knyght;


made by


him, after he


had


geuen ouer the office of


Lord Chancellor of Englande


acquire the connotation of excuse, withdrawal, admission of


fault and plea


for


forbearance. It


still


bore


its


original


meaning


in


theology:


Newman's


Apologia


pro


Vita


Sua


was


not


an


apology


at


all


but


a


vigorous


rebuttal


of


Charles


Kingsley's


charges.


Dickens's


unfortunate


statement about his reasons for splitting up with his wife, which his friends begged him not to


publish, was self-destructive precisely because it was halfway between the two meanings: half


defiant vindication, half admission of guilt.


有那么一些词儿,已经彻底演变得与本义完全相反,


Apologise


”即是其中之一。该词


的本义,在希腊法庭上,具有法理学意义:该词即指辩护词,在辩护过程中,对于诉讼


方的指控,逐一予以回答。其原义至少到了


16


世纪还 一直保留着。托马斯·莫尔爵士


在挂印辞官之后,就是这样撰写了他的“托马斯·莫尔爵 士之辩护词;辞去英格兰大法


官之职后所作。



今天我们会使用



Vindication

< p>



辩白,


辩护)


一词。


只是渐渐地



Apologise



这个词才获得了“原谅、撤回所说的话、 承认错误并请求宽恕”之含义。在神学中该词


仍保留原来的意义:纽曼的《为吾生辩》< /p>



Apologia pro Vita Sua


)根本就不是什么道歉,


而是对查尔士·


金斯菜的指控 所作的强硬辩驳。


讲狄更斯与其妻分手理由的那篇倒霉的


陈词( 其友人求他不要发表)


,就是自毁其身,恰恰是它介于两个意义之间:一半是倔


强的辩白,一半是承认有愧。



No doubt everyone


has


to apologise


for


his


life,


sooner or


later. When we appear at the


Last


Judgment and


the


Recording Angel reads out a


list of our sins, we will


presumably be


given


an opportunity to apologise,


in


the old sense of rebuttal, and


in the


new sense too, by


way of


confession and plea of


repentance. In this


life,


it


is well


to apologise (in the


new


sense), but


promptly, voluntarily, fully and sincerely


. If the error is a matter of opinion and unpunishable,


so


much


the


better



an


apology


then


becomes


a


gracious


and


creditable


occasion,


and


an


example to all. An enforced apology is a miserable affair.




15


毋 庸置疑,任何人都要为自己的一生辩护,不管是今生还是来世。当我们出席最后的审


判时 ,记录天使诵读出所罗列的我们的罪孽,我们作了忏悔并请求宽恕,这样大概会被


给予辩 白(这个词的老义)和表示歉意(它的新义)的机会。在今生中,道歉(新义)


是桩对的 事,



但是要做到及时、要心甘情愿、要完完全全、要诚心诚意 。如果过错是


看法上的事,并且错不当罚,那最好不过——说一声“对不起”就成了一个 显示大度的


机会,可赞可叹,众人之楷模也。而被迫去道歉,那可就难受了。

< p>



Newspaper


apologies


nearly


always


seem


inadequate.


The


most


audacious


one


I


know


was


brought back from America by the artist Edward Burne-Jones to show his friend Lady Homer


of Mells. It read:


stairs,


and


hurling


a


lighted


kerosene


lamp


after


her,


the


Revd.


James


P.


Wellman


died


unmarried


four


years


ago.


This sentence


is remarkable


for


the enormity of


the error and


the


succinctness


of


the


correction




not,


be


it


noted,


an


apology


,


for


the


law


of


libel,


in


the


United States as


in


England, offers


no redress to a dead person. I suspect the extract


is


from


the New Y


ork World when


it


was a sensational paper owned by Pulitzer. For reasons


which a


recent


biography


of


him


does


not


clarify


,


he


had


a


particular


hatred


for


clergymen


of


all


denominations, and


frequently


exaggerated or


invented discreditable


news


items about them.


He also discovered that such items invariably put on circulation.


报社的道歉几乎从来是不到位的。


据我所知,


最为厚颜的一次是艺术家爱德华·


伯恩





琼斯从美国带回来, 让他的友人麦尔斯庄园的洪纳夫人看的,曰:


“詹姆士·


P.


维尔曼


神甫没有像我们所述说的那样,


因为将妻子一脚踹下了楼梯,


随后又将一支点燃的煤油


灯朝她掷 去而被逮捕,而是于四年之前过世,从未婚娶。


”对于如此之大的错误,而更

< p>
正又如此之简短,这一句话可谓妙矣也哉——请注意,这算不上是“赔礼道歉”

,因为


在美国


(正如在英国一样)



根据诽谤法,


是不给死人纠错的。


我 猜想这条剪报取自


《纽


约世界报》


,曾 是一家轰动的报纸,由普利策拥有。不知何故(最近有关普氏的传记并


未澄清)他尤其痛 恨各个教派的教士们,经常将一些诋毁他们的新闻段子加以渲染,或


是编造出一些这样的 段子。他还发现此类新闻段子总是会使发行量剧增。




The most famous apology in history was made to a much maligned, though far from innocent,


cleric:


Hildebrand,


Pope


Gregory


VII.


He


had


become


involved


in


what


is


known


as


the


Investiture


Dispute,


a


fierce


Church-State


Kulturkampf,


revolving


round


the


appointment


of


bishops. His chief opponent,


the Holy


Roman Emperor Henry IV




not a nice


man but


not a


monster either



had called him an impostor, an antipope, an Antichrist and I know not what,


but


had


got


the


worst


of


it


in


the


armed


struggle


that


followed.


Henry


decided


to


purge


his


excommunication and


get


the


interdict on


his


territories withdrawn by apologising


and doing


penance. The Pope had sought the protection of Countess Matilda of Tuscany


, then the world's


richest


woman,


and


princess


of


startling


beauty


,


taste


and


wisdom.


He


was


sheltering


at


her




16


stupendous


mountain


stronghold


of


Canossa,


not


far


from


Modena,


and


the


Emperor


had


to


climb there barefoot, in the depths of winter, to make his kowtow. Why has this amazing story


not


been


the


subject


of


a


great


opera?


Perhaps


it


has.


Needless


to


say


,


the


apology


was


insincere and the


tragic story ended


in


tears on both sides, the Pope's bitter


la


st words being:



have


loved justice and


hated


iniquity:


therefore I die


in exile.


But the


fact that the Church


was


slow


to


canonise


this


remarkable


man


suggests


that


to


begin


with


it


did


not


accept


his


version of events. A century later. Henry II of England was locked in mortal struggle over the


same issue with Becket, and also apologised after he caused the archbishop's murder. This, too,


was


in


some


degree


insincere,


and


trouble


broke


out


afresh


soon


after


Henry


had


donned


sackcloth.


Becket


was at


least as


intemperate as


Hildebrand, but


he


not only


got


his


halo but


did


so


in


the


fastest


time


on


record.


But


then


he


was


a


martyr,


and


they


always


move


to


canonisation faster than any other category of saint.


历史上最为有名的“道 歉”是向一位神职人士所致:此公乃是希尔得布兰德,即教皇格


列高利七世,他被人诋毁 多多,然而也并非无辜。他卷入了史书所记载的“授职争议”



即一次围绕教会与国家之间有关任命主教问题的激烈的“文化冲突”


。他的主要对手就< /p>


是神圣罗马帝国的皇帝亨利四世——他算不上是个好人,


但也不是 什么魔鬼——他称教


皇是个骗子、伪教皇、假耶稣,还有一些不知道是什么样的骂名,但 是在随后的武装冲


突中,他却为此一败涂地。亨利四世决定向教皇请罪,表示诲意,以此 希冀教皇解除将


其逐出教门的惩罚,


并撤回在其领土上的授权禁 令。


教皇寻求托斯坎尼区的玛蒂尔达伯


爵夫人的庇佑,这位伯爵 夫人是当时世界上最富有的女人,一位倾国倾城,睿智聪颖,


极有品味的郡主。


教皇躲进了她那气势恢宏的山间城堡,


它建在离摩德纳市不远的卡诺


萨。皇帝不得不在隆冬季节赤脚攀上城堡,前去叩头谢罪。



这样一个令人拍案叫绝的


故事却不曾成为一个大歌剧的主题,未知何也 ?或许已经有了。毋庸赘言,这次道歉并


非真心实意,而悲剧则是以双方眼泪洗面告终。 教皇临终时痛楚地说:


“吾爱正义而恶


不公:故而吾死于流放。


”但是,教会迟迟不将这位杰出的人封为圣人,此事表明他们


从 一开始就未曾接受他对事件的说法。


一个世纪之后,


英格兰的亨 利二世与贝克特大主


教在同一问题上打得你死我活,不可开交;在他指使谋杀大主教之后 ,也做了道歉。这


在某种程度上也并非诚心诚意,在亨利二世披上麻衣去忏悔之后,麻烦 再度出现。贝克


特主教至少也和希尔得布兰德一样放纵无度,


然 而他不但得到了光环,


而且是以有史记


载以来最快的速度得到的 。再说啦,他算是个殉道者,这些殉道者比起其他类圣人,其


被封圣的速度要快得多。< /p>



When


I


was


an


editor,


I


always


preferred


to


apologise


promptly


,


whatever


the


merits


of


the


case,


rather


than


face


the


expense


and,


more


importantly


,


the


time-consuming


complexities


and debilitating worry of litigation, libel being one of the least satisfactory branches of the law.


When


we took a crack at


Dr Bodkin Adams, believing


him


to be dead, and


his


joyful


lawyer




17


phoned


me the


next


morning to


tell


me he


was very


much alive, I settled the


matter there and


then


for the sum


(if


I remember correctly) of



450 and an apology


. So


my advice


to editors


is, get shot of claims quickly


, unless the plaintiff's demands are manifestly unreasonable.


我还 是编辑的时候,无论情况如何,我总是选择立马道歉,而不是去面对诉讼过程中所


发生的 费用,更为重要的是,去面对费时耗神的诉讼过程中产生的复杂情况。诽谤法是


法律当中 最不尽人意的部分。


我们曾拿鲍德金·


亚当姆斯医生开涮,


还以为他已经死了;


莅日,他的律师喜滋滋地打电话给我,告诉我亚 当姆斯医生还活得好好的,我立时以一



450


英镑



(如果我没记错的话)的赔偿费 和一句道歉的话了结此事。所以,我对编


辑们的忠告是:对于赔偿要求要立马了结,除非 原告的要求太离谱。




Besides, there is something distinguished about a ready apology


. It is the mark of a gentleman,


more particularly if it is not necessary


. It is the opposite of revenge. Bacon wrote,


revenge,


a


man


is


but


equal


with


his


enemy,


but


in


forgiving


him,


he


is


superior,


for


it


is


a


princes' part to pardon.



此外,随时准备好一句道歉 的话,是一种高尚行为,特别是在没有必要道歉时而道歉,


更显示出一个绅士的特质。道 歉与报复相对。培根有云:


“夫图报复焉,汝与汝仇等:


苟汝恕 之,则汝优於汝仇焉;盖宽恕也,王者之风也。


”由是,谁把“对不起”常挂在


嘴边,谁就在道义上掌握了主动。



(集体讨论



范守义



执笔)




On Going Home by Joan Didion


回家



琼·狄迪恩



I


am


home


for


my


daughter's


first


birthday


.


By



I


do


not


mean


the


house


in


Los


Angeles


where


my


husband and I and the baby


live, but the place where


my


family


is,


in


the


Central


V


alley of California. It


is a


vital although


troublesome distinction. My


husband


likes


my


family


but


is


uneasy


in


their


house,


because


once


there


I


fall


into


their


ways,


which


are


difficult,


oblique,


deliberately


inarticulate,


not


my


husband's


ways.


We


live


in


dusty


houses


(


filled with


mementos quite without value to


him (what could the Canton dessert plates.


mean


to


him?


How


could


he


have


known


about


the


assay


scales,


why


should


he


care


if


he


d


id


know?), and


we appear to talk exclusively about people


we know


who


have been


committed


to


mental


hospitals, about people we know


who


have been booked on drunk-driving charges,


and


about


property


,


particularly


about


property


,


land,


price


per


acre


and


C-2


zoning


and


assessments


and


freeway


access.


My


brother


does


not


understand


my


husband's


inability


to


perceive


the


advantage


in


the


rather


common


real-estate


transaction


known


as



my


husband


in turn does


not


understand


why so


many of the people


he


hears about


in


my


father's


house


have recently been committed to


mental


hospitals or booked




18


on


drunk-driving


charges.


Nor


does


he


understand


that


when


we


talk


about


sale- leasebacks


and


right-of-way


condemnations


we


are


talking


in


code


about


the


things


we


like


best,


the


yellow


fields


and


the


cottonwoods


and


the


rivers


rising


and


falling


and


the


mountain


roads


closing


when the


heavy snow comes


in. We


miss each other's points,


have another drink and


regard


the


fire.


My


brother


refers


to


my


husband,


in


his


presence,


as



husband.


Marriage is the classic betrayal.



我回 家给女儿过周岁生日。我所说的“家”


,并非指丈夫,我和小宝宝在洛杉矶的家,


而是指位于加州中央谷地的娘家。这样区分,尽管麻烦,却很重要。丈夫不是不喜欢我


娘家的人,但是在我娘家却颇不自在。因为我一回去,就染上了娘家人的习惯,说起话

< p>
来故意吞吞吐吐、拐弯抹角、令人费解,完全有别于丈夫的习惯。我们住在灰蒙蒙的屋


子里


(丈夫曾用手指在落满灰尘的地方都写上了


“灰 ——尘”


两个大字,


只是没人注意)



里面还摆满了纪念品,


可在丈夫眼里这些东西毫无价值


(粤式细瓷点心盘对他来说能有


什么意义?他怎么可能了解分析天平?即 使他了解,他又何必在意?)


。在他看来,我


们好像尽在那谈熟 人,哪个被送进了精神病院,哪个被控酒后驾车。还谈财产,特别是


地产、土地和地价,


C-2


区制规划及评估,还有高速公路的出入口,等等。弟弟弄 不明


白,我丈夫怎么连很平常的“售后回租”这种房地产交易的好处也不懂?丈夫也觉得 奇


怪,


在我娘家为何听到这么多人最近被送进了精神病院,


或是因酒后开车被控?其实丈


夫不明白,


我 们谈售后回租和依法征用公共用地的时候,


是在用娘家人特有的语言谈论


最来劲的东西,


像金黄色的田野、


棉白杨、

< p>
时涨时落的河水,


以及下大雪时封闭的山路。


话不 投机,


索性接着喝酒,


默默注视着炉火。


弟弟当着我丈夫的面,


称他为


“琼的丈夫”

< br>。


结婚啊,从古到今,都意味着背叛。




Or perhaps


it


is not any


more. Sometimes I


think that those of


us


who are


now


in our thirties


were


born


into


the


last


generation


to


carry


the


burden


of



to


find


in


family


life


the


source


of


all


tension


and


drama.


I


had


by


all


objective


accounts


a




a




family


situation, and


yet I was almost thirty years old before I could talk to


my


family on the


telephone


without crying after I


had


hung


up. We did


not


fight. Nothing


was


wrong.


And yet


some


nameless anxiety colored


the emotional charges between


me


and the


place


that I came


from.


The


question


of


whether


or


not


you


could


go


home


again


was


a


very


real


part


of


the


sentimental and


largely


literary baggage with which we


left


home


in


the


fifties; I suspect that


it


is


irrelevant to


the children born of the


fragmentation after World War II.


A


few


weeks ago


in a San Francisco bar I saw a pretty


young


girl on crystal take off


her clothes and dance


for


the cash prize in an


this,


none of the effect of romantic degradation, of



jou rney


,


for


which


my


generation


strived so assiduously


. What sense could that


girl possibly


make of, say


,


Long Day's


Journey


into Night? Who is beside the point?





19


或许,


现在情况变了。


我有时想,


我们这些三十几岁的人,


注定成为承担


“家 ”


的重负、


并经受家庭生活中种种紧张和冲突的最后一代人。在 别人的眼里,无论从哪方面看,我


都曾拥有一个“正常”而“幸福”的家。然而,直到将 近三十岁以前,我与娘家人通电


话后总是要哭鼻子。我们没吵过架,也没出过岔子。但一 丝莫名的忧虑,浸染了我和生


我养我的家之间的情感纠葛。五十年代我们离家时,背负着 一个装着伤感、多半是书籍


的行囊。还能回家吗?这个问题便是行囊中实实在在的一部分 。我想,这个问题大概与


二战后破碎家庭里出生的孩子无关。几个礼拜前,在旧金山的一 个酒吧里,我看见一位


吸了毒的漂亮姑娘,


脱去衣服跳舞,


仅仅是为得到一场


“业余无上装”


比赛的现 金奖励!


这没有什么特别的意思,与浪漫沉沦沾不上边儿,与我们这一代人所趋之若鹜的 “黑暗


之旅”也沾不上边儿。那位姑娘呀,你对《进入黑夜的漫长旅程》作何理解?到底 是谁


离题了?




That I am


trapped


in


this particular


irrelevancy


is never


more apparent


to


me than when I am


home.


Paralyzed


by


the


neurotic


lassitude


engendered


by


meeting


one's


past


at


every


turn,


around


every


corner,


inside


every


cupboard,


I


go


aimlessly


from


room


to


room.


I


decide


to


meet


it head-on and clean out a drawer, and I spread


the contents on the bed.


A bathing suit I


wore the summer I was seventeen. A letter of rejection from The Nation, an aerial photograph


of


the site


for a shopping center


my


father did


not build


in 1954. Three teacups hand-painted


with


cabbage


roses


and


signed



my


grandmother's


initials.


There


is


no


final


solution


for


letters


of


rejection


from


The


Nation


and


teacups


hand-painted


in


1900.


Nor


is


there


any


answer


to


snapshots


of


one's


grandfather


as


a


young


man


on


skis,


surveying


around


Donner


Pass in the year 1910. I smooth out the snapshot and look into his face, and do and do not see


my


own.


I


close


the


drawer,


and


have


another


cup


of


coffee


with


my


mother.


We


get


along


very well, veterans of a guerrilla war we never understood.



这个不相干的问题困扰着我,


在我返回老家后尤为明显。


走过每个角落,


打开每个食橱,


转身驻足间,我一次次地面对过去,思绪不宁,及至疲乏不堪,我还是漫 无目的地逐个


房间走着。我决意正视过去,清理出一个抽屉,把东西摊在床上。一件我十 七岁那年夏


天穿的泳衣;一封《民族》周刊的退稿信;一张从空中拍摄的选址照片,


1954


年父亲曾


打算在那里建购物中心; 还有三只茶杯,上面有手绘的百叶蔷薇,并签有祖母名字的两


个首字母

< br>E.M.


。我不知道该如何处理


1900


年手绘的茶杯和《民族》周刊的退稿信,也


不知道该如何处理祖父


1910


年的几张快照。照片里的祖父青春年少,踩着滑雪板,在

< p>
察看唐纳山口。我抚平照片,注视着祖父的脸,依稀看到自己的影子,又似乎没有。我


关上抽屉,


陪母亲又喝了一杯咖啡。


我们现在相处得 很好,


就像打过游击战的老兵一样,


真不明白过去为何有龃龉。




Days pass.


I see


no one. I come to dread


my


husband's evening


call,


not only because


he


is


full of


news of what by


now seems to


me our remote


life


in Los Angeles, people he


has seen,




20


letters which require attention, but because he asks what I have been doing, suggests uneasily


that I


get out, drive


to San Francisco or


Berkeley


.


Instead


I drive across the


river to a


family


graveyard.


It


has


been


vandalized


since


my


last


visit


and


the


monuments


are


broken,


overturned in the dry grass. Because I once saw a rattlesnake in the grass I stay in the car and


listen to


a country-and-Western station.


Later


I drive with


my


father to a


ranch


he


has


in


the


foothills.


The


man who runs his cattle on


it asks


us to the roundup, a week


from Sunday


, and


although I know that I will be in Los Angeles I say


, in the oblique way my family talks, that I


will come. Once home I mention the broken monuments in the graveyard. My mother shrugs.


日子一天天过去,我没拜访任何人。我开始对丈夫晚间打来的电话感到害怕,不光是因


为他老是跟我讲洛杉矶的情况,见到谁啦,哪些信件该回啦,等等,而洛杉矶的生活距


离我似乎已遥远了啊!还因为他问我在做什么,有点拘束地建议我出去走走,开车去旧


金 山或伯克利。我却驾车去了河对岸的一块家族墓地。自我上次来过之后,墓地被破坏


了, 墓碑断裂,翻倒在枯草丛里。以前我曾在草丛里见到一条响尾蛇,所以这次我待在


车上, 收听乡村与西部音乐台的广播。后来我同父亲开车去了他在山麓小丘上的农场。


为他放牛 的人请我们下周日来看他赶拢牛群。尽管我明明知道那时我已回到洛杉矶了,


但我还是以 家里人绕弯子的方式说要来。一回到家里,我就提起了墓地里的断碑。母亲


耸了耸肩。< /p>




I go


to


visit


my


great-aunts. A


few of


them


think


now that I am


my cousin, or their daughter


who died young. We recall an anecdote about a relative last seen in 1948, and they ask if I still


like


living


in New


Y


ork City


.


I have


lived


in


Los Angeles


for three years, but I say that I do.


The


baby


is


offered


a


horehound


drop,


and


I


am


slipped


a


dollar


bill



buy


a


treat.


Questions


trail


off,


answers


are


abandoned,


the baby plays


with the dust


motes


in a shaft of


afternoon sun.



我去看望姑婆们。其中几位把我当成了我的堂妹,或她们早逝 的女儿,我们回忆起一位


亲戚的轶事,上次相见是在


1948< /p>


年。她们问我是否还喜欢住在纽约市。其实我在洛杉


矶已经住了三 年,但我还是说喜欢纽约。她们给我女儿带苦味的薄荷糖吃,还塞给我一


块钱“再买点好 吃的。


”慢慢地,问题少了,回答也就省了。女儿在午后的一缕阳光里,


欢快地抓弄着尘埃。




It


is


time


for


the


baby's


birthday


party:


a


white


cake,


strawberry-marshmallow


ice


cream,


a


bottle of


champagne saved


from another party


. In


the evening, after she


has


gone to


sleep, I


kneel beside


the crib and touch


her


face, where


it


is pressed against the slats, with


mine. She


is an open and trusting child, unprepared for and unaccustomed to the ambushes of family life,


and perhaps it is just as well that I can offer her little of that life. I would like to give her more.


I would like to promise her that she will grow up with a sense of her cousins and of rivers and


of


her


great- grandmother's


teacups,


would


like


to


pledge


her


a


picnic


on


a


river


with


fried




21


chicken


and


her


hair


uncombed,


would


like


to


give


her


home


for


her


birthday


,


but


we


live


differently now and I can promise her nothing like that. I give her a xylophone and a sundress


from Madeira, and promise to tell her a funny story


.


女儿的生 日聚会开始了——有白蛋糕,


草莓蜜饯冰激凌,


和一瓶从别的聚 会上留下来的


香槟。晚上,女儿睡着后,我跪在小床边,面颊贴着她那紧挨着床栏的小脸 蛋。女儿性


情开朗,相信别人,对于家庭生活的陷阱既不知晓,也无防范。也许,我还是 让她少过


这种生活吧。


我倒是愿意给与她更多别的东西。


我倒愿意许诺让堂兄弟姊妹的手足之情、


潺潺流淌的小河、以及外曾祖 母的茶杯伴着她成长;愿意答应带她去河边野炊,认她披


散着头发,

啃炸鸡;


愿意给她一个真正的家作为生日礼物。


但是,


我们的生活不同了啊,


我无法许诺给予她这一切!

< br>我只给了她一把木琴和来自马德里的背心裙,


还答应给她讲


个有趣的故事。




(集体讨论



方开瑞



执笔)




The Making of Ashenden (Excerpt) by Stanley Elkin



艾兴登其人(节选)斯坦利·埃尔金



I've been spared a


lot, one of the blessed of the earth, at


least one of


its


lucky


, that privileged


handful


of


the


dramatically


prospering,


the


sort


whose


secrets


are


asked,


like


the


hundred-year-old


man.


There


is


no


secret,


of


course;


most


of


what


happens


to


us


is


simple


accident.


Highish


birth


and


a


smooth


network


of


appropriate


connection


like


a


tea


service


written


into


the


will.


But


surely


something


in


the


blood


too,


locked


into


good


fortune's


dominant


genes


like


a


blast


ripening


in


a


time


bomb.


Set


to


go


off,


my


good


looks


and


intelligence, yet exceptional still, take away my mouthful of silver spoon and lapful of luxury


.


Something


my


own,


not


passed


on


or


handed


down,


something


seized,


wrested



my


good


character,


hopefully,


my


taste


perhaps.


What's


mine,


what's


mine?


Say


taste



the


soul's


harmless appetite.


我一直活得无忧无虑,深得上帝垂爱,至少算个幸运儿,少数人才享有的尊荣富贵,我


垂手得之。就像百岁人瑞总有人讨教,我的秘诀也总有人探询。当然,秘诀谈不上,人


间之事大多纯属偶然。高贵的出身、顺畅的关系网有如凭遗嘱继承的茶具,随我所用。

< p>
当然,


我的幸运也有某种与生俱来的因素,


一种血 液里固有的强势基因;


它像定时炸弹,


到时就会爆炸。一旦爆炸 ,我出类拔萃的相貌和智慧将会使口衔银匙、满堂金玉的身世


完全微不足道。

< p>
我的成功源自我自己特有的东西,


不是祖传的福荫,


是某种我拼命抓住、


努力得到的东西——我良好的性格或品味。那么,究竟什么才是我 自己特有的东西


?



什么呢

< p>
?


是品味吧一一那种无害的心灵欲求。



I've


money


, I'm


rich.


The


heir to


four


fortunes.


Grandfather on Mother's


side


was a Newpert.


The


family


held some


good real estate


in


Rhode Island


until they sold


it


for


many times what




22


they gave


for it. Grandmother on Father's side was a Salts, whose bottled


mineral


water, once


available only


through prescription and believed


indispensable


in


the cure of all


fevers,


was


the


first


product


ever


to


be


reviewed


by


the


Food


and


Drug


Administration,


a


famous


and


controversial case.


The


government


found


it


to contain


nothing


that


was actually detrimental


to


human


beings,


and


it


went


public,


so


to


speak.


Available


now


over


the


counter,


the


Salts


made more money from it than ever.


我有钱,我富足,我 继承了四笔遗产。外公姓纽波特,纽家在罗得岛坐拥不菲房产,后


来以高出原价好多倍出 手。奶奶姓索尔茨。她的家族生产的瓶装矿泉水,一度只能凭医


生处方才能买到,


据说是治各种发热症所必需,


是联邦食品药品管理局有史以来审查的< /p>


第一宗产品。那个案例名噪一时、颇具争议。政府发现它没有对人体有害的东西,也就


上市了。现在谁都可以在商店买到,索尔茨家族因此赚得钵满盆满。



Mother was an Oh. Her mother was the chemical engineer who first discovered a feasible way


to


store


oxygen


in


tanks.


And


Father


was


Noel


Ashenden,


who


though


he


did


not


actually


invent the match-book, went into the field when it was still a not very flourishing novelty


, and


whose slogan, almost a poem,



Before Striking


liked


to say), obvious only after someone else has already thought of it (the Patent Office refused to


issue


a


patent


on


what


it


claimed


was


merely


an


instruction,


but


Father's


company


had


the


message on


its


matchbooks before his competitors even knew what was happening), removed



the


hazard


from


book


matches


and


turned


the


industry


and


Father's


firm


particularly


into


a


flaming


success


overnight



Father' s


joke,


not


mine.


Later,


when


the


inroads


of


Ronson


and


Zippo


threatened


the


business,


Father


went


into


seclusion


for


six


months


and


when


he


returned


to


us


he


had


produced


another


slogan:



Our


Matchless


Friends.


It


saved


the


industry a second time and was the second and last piece of work in Father's life.



家母随外婆姓欧。外婆是化 学工程师,成功开发了罐装氧气。家父是诺尔?艾兴登。尽


管纸板火柴不是他发明的,< /p>


但当它还是个新玩意儿、


不怎么旺销时,


他就人了这个行业。


他的推销广告颇有诗意:


“阖盖一划火自来 ”


(


就像父亲常说的,


轻轻一划就成< /p>


)



很显然,


这 是拾人牙慧


(


专利局因此拒发专利证,说这只不过是句使用说明 。但父亲的公司在对


手还懵然不觉时,就抢先把这句广告词印在火柴盒上


)


。正是这句推销广告消除了纸板


火柴使用时的危险, 使整个行业,特别是父亲的火柴公司,一夜之间生意火了起来——


这是父亲的玩笑而非我 本人的幽默。后来,荣升和芝宝打火机打人市场,火柴生意受到


威胁。父亲于是隐退,半 年后推出了另一句广告词:


“我友


(



)


火柴”


,父亲因此第二次

< p>
拯救了火柴业,这也是父亲一生中第二个也是最后一个成就。



There are people who gather in the spas and watering places of this world who pooh-pooh our


fortune. Aprè


s ski, cozy


in


their wools,


handsome before their open


hearths,


they


scandalize


amongst


themselves


in


whispers.



they


say


,



from


ruin


because


of


some




23


cornball sentiment available in every bar and grill and truck stop in the country


. It's not, not...



那些整日泡在温泉浴场、休闲胜地的人对我们的财富嗤之以鼻。他们滑雪回来,换上温


暖舒适的羊毛衫,神气活现地坐在壁炉前嘀嘀咕咕嚼舌头:


“想想看,


”他们说,


“他没


有完蛋,还不是因为 郊野的酒吧、烧烤店、卡车场总有些人对纸板火柴恋恋不合。不是


因为??”

< p>


Not


what?


Snobs!


Phooey


on


the


First


Families.


On


railroad,


steel


mill,


automotive,


public


utility


,


banking


and


shipping


fortunes,


on


all


hermetic


legacy


,


morganatic


and


blockbuster


blood-lines


that change


the


maps and


landscapes and alter


the


mobility patterns,


yo


ur jungle


wheeling


and


downtown


dealing


a


stone's


throw


from


warfare.


I


come


of


good


stock



real


estate, mineral water, oxygen, matchbooks: earth, water, air and fire, the old elementals of the


material universe, a bellybutton economics, a linchpin one.



不是因为什么?这帮势利眼!呸!什么第一家族!什么铁路、钢厂、汽车、公共设施、< /p>


银行和航运方面的财富!什么秘密遗产!什么贵贱婚配!什么豪门世家!你们改变了地


图、


地貌、


甚至改变了社会流动的格局,< /p>


可你们弱肉强食,


巧取豪夺,


跟战争相差 无几。


我这才叫来路正宗——房地产、矿泉水、氧气、火柴:土、水、气、火,物质世界 古老


的四大元素。这才是核心经济,这才是关键经济。



It


is as I see


it a perfect


genealogy


, and


if I can be bought and sold a hundred times over by a


thousand men in this country



people in your own town could do it, providents and trailers of


hunch, I bless them, who got into this or went into that when it was eight cents a share



I am


satisfied with


my thirteen or


fourteen


million. Wealth


is


not after all


the point.


The genealogy


is.


That bridge-trick


nexus that brought Newpert to Oh, Salts


to


Ashenden and


Ashenden to


Oh,


love's


lucky


longshots


which, paying off, permitted


me as they permit every


human


life!


(I


have


this


simple,


harmless


paranoia


of


the


good- natured


man,


this


cheerful


awe.)


Forgive


my


enthusiasm,


that


I


go


on


like


some


secular


patriot


wrapped


in


the


simple


flag


of


self,


a


professional


descendant,


every


day


the


closed- for-the-holiday


banks


and


post


offices


of


the


heart. And


why


not? Aren't


my circumstances superb? Whose are better? No boast, no boast.


I've


had


it


easy


,


served


up


on


all


life's


silver


platters


like


a


satrap.


And


if


my


money


is


managed


for


me


and


I


do


no


work



less


work


even


than


Father,


who


at


least


came


up


with


those


two


slogans,


the


latter


in


a


six-month


solitude


that


must


have


been


hell


for


that


gregarious


man


(


Our


Matchless


Friends


no


slogan


finally


but


a


broken


code,


an


extension of his own hospitable being, simply the Promethean gift of fire to a guest)



at least


I am


not



have


in


me still alive the


nerve endings of


gratitude. If


it's


miserly to


count one's blessings, Brewster Ashenden's a miser.



在我看来,


我出身完美。


如果这个国家有一千人百余次买卖我的股票——跟你同 住一城


的人可能会这么做;有远见的人,跟着感觉走的人,我祝福他们

< br>!


当每股还只有八分钱




24


时,


他们就买进了我的这种或那 种股票——我对我原有的一千三、


四百万,


就很满足了。


毕竟财富不是关键,关键是出身。桥牌般复杂的姻缘让外公走进了外婆的生活,奶奶嫁


给了爷爷,家父娶了家母。父母姻缘巧合的爱情造就了我,就像别人的爱晴造就了一个

< p>
个鲜活的生命!


(


我这个性良好的人也有这种朴素 而无害的追问到底的执拗,这种对自


己生命的由衷的敬畏。


)< /p>


原谅我有如此热情,像一个无宗教信仰的爱国者,处处强调自


我,


或者像一个职业继承人,


每天心无所系,


有如放假关门的银行和邮局。


为什么不呢


?

< br>我的条件不优越吗


?


还有比我条件更好的吗


?


这不是吹牛,根本不是。我的一切来得太容


易,犹 如一位大老爷,一切都有人用银盘奉上。钱有人管,不用工作一一我比父亲工作


还少,他 起码还炮制了两句广告词,第二句还是他退隐半年的结果。对于像他那样好热


闹的人来说 ,那半年简直是人间地狱


(


“我友(有)火柴”


,说到底并不算什么广告词,


而是个被破解的密码,是他殷勤个性的延伸,是他 的好客之火,是普罗米修斯的圣火


)



即便如此,我起码没被“宠坏”


,浑身还洋溢着感恩之情。如果数数自己的福气也算是< /p>


小气的话,那我布鲁斯特·艾兴登就是个小气鬼。



This will give you some idea of what I'm like:


简单给您说说我的为人:



On


Having


an


Account


in


a


Swiss


Bank:


I


never


had


one,


and


suggest


you


stay


away


from


them too. Oh, the mystery and romance is all very well, but never forget that your Swiss bank


offers


no


premiums,


whereas


for


opening


a


savings


account


for


5,000


or


more


at


First


National


City


Bank


of


New


Y


ork


or


other


fine


institutions


you


get


wonderful


premiums



picnic hampers, Scotch coolers, Polaroid cameras, Hudson's Bay blankets from L.


L. Bean, electric shavers, even


lawn


furniture. My


managers always


leave


me a


million or so


to play with, and this is how I do it. I suppose I've received hundreds of such bonuses. Usually


I


give


them


to


friends


or


as


gifts


at


Christmas


to


doormen


and


other


loosely


connected


personnel


of


the


household,


but


often


I


keep


them


and


use


them


myself.


I'm


not


stingy


.


Of


course


I


can


afford


to


buy


any


of


these


things



and


I


do,


I


enjoy


making


purchases



but


somehow


nothing


brings


the


joy


of


existence


home


to


me


more


than


these


premiums.


Something


from


nothing



the


two-suiter


from


Chase


Manhattan


and


my


own


existence,


luggage a bonus and


life a bonus too.


Like


having


a


film star next to


you on your


flight


from


the Coast. There are treats of high order, adventure like cash in the street.



说到 在瑞士银行开户:我从没开过,建议你也别开。当然,那种神秘感觉和浪漫色彩挺


不错的 。但记住,瑞士银行从不提供任何礼品。相反,如果你在纽约第一国民城市银行


或别的优 质机构开一个


5000


美元或更多的储蓄帐户,你就可以得到精 美礼品,像什么


野餐篮子啦、苏格兰冷饮啦、宝丽来相机啦、名牌毛毯啦、电动剃须刀啦 ,甚至还有草


坪家私。我的经理们总给我留个百儿八十万元什么的玩着花,我顺手就到银 行开个户。


估计类似的赠品我已有几百件了。


我常拿它们送朋友 或作为圣诞礼物送给门童和家里的




25


勤杂人员。但我也经常留下自用。我不是抠门的人,这些 玩意儿我当然买得起——也去


买过,我喜欢购物一一但不知为什么,这些赠品给我带来了 无与伦比的快乐。从无到有


——大通·曼哈顿银行送的男士小行李箱是这样,我的人生也 是这样;行李箱是赠品,


人生也是赠品。那感觉就像在从西岸回来的飞机上,发现邻座是 个电影明星。生活中总


有这种难得的乐事,就像大街上捡钱那样刺激。

< br>


Let's enjoy ourselves,


I say;


let's


have


fun. Lord,


let us


live


in the


sand by the surf of


the sea


and play


till


cows come


home. We'll


have a


house on the Vineyard and a brownstone


in


the


Seventies and a pied-à


-terre


in a world capital


when something big


is about to break. (Put the


Cardinal


in


the


back


bedroom


where


the


sun


gilds


the


bay


at


afternoon


tea


and


give


us


the


courage to stand


up to secret police at the door, to top all threats


with threats of our own, the


nicknames of


mayors and


ministers, the


fast comeback at


the


front stairs, authority on


us


like


the funny squiggle the counterfeiters


miss.) Re-Columbus


us. Engage us with the overlooked,


a knowledge of optics, say


, or a gift for the tides. (My pal, the heir to most of the vegetables in


inland


Nebraska,


has


become


a


superb


amateur


oceanographer.


The


marine


studies


people


invite him to Wood's Hole each year. He has a wave named for him.) Make us good at things,


the countertenor and the German language, and teach us to be as easy in our amateur standing


as the best man at a roommate's wedding. Give us hard tummies behind the cummerbund and


long swimmer's muscles under the hound's tooth so that we may enjoy our long life. And may


all our stocks rise to the occasion of our best possibilities, and our humanness be bullish too.



我常说,我们要玩得开心,要及时行乐。上帝啊,让我们住在 海边吧,踏沙,冲浪,嬉


戏,直至永远。我们要在马萨葡萄园岛有一套独栋别墅,在纽约 七十几街有一套褐石豪


宅,在某个世界之都有个安乐窝,以便就近亲临大事的现场。


(


请红衣主教住最里边的


卧室,

< p>
下午茶时分的阳光将海湾镀上金色,


同时给我们增添勇气,


直面门外的秘密警察,


以我们的威胁来消除一切外来的威胁,

< br>报出达官贵人们的诨名,


在门口与他们唇枪舌战,


那种威 势,就像纸币上古怪的防伪线条,无法模仿。


)


我们要像哥伦布 再世。我们要致


力于别人忽略的东西,如光学的某一方面或研究海潮的某种能力。


(


我有个朋友,在远


离海洋的内布拉斯加州继 承了蔬菜种植业,


却成了一位出色的业余海洋学家。


研究海洋< /p>


的专业人士每年都请他去伍兹霍。有一种海浪以他的名字命名。


)


让我们擅长点什么吧,


无论成为男高音歌手还是掌握德文。


让我们轻松地做业余专家,


就像在室友的婚礼上做

< br>伴郎那样容易。让我们的腰带下有结实的小腹,泳衣里有游泳健将的强劲肌肉,这样我

们会安享长命天年。让我们的股票天天猛涨,让我们做人也牛气冲天。



Speaking personally I am glad to be a heroic man.



私下里说,我很乐意做个英雄人物。



I am pleased that I am attractive to


women but


grateful


I'm


no bounder.


Though I'm


touched


when married women fall in love with me, as frequently they do, I am rarely to blame. I never




26


encourage these


fits and do


my best


to get them over their derangements so as


not to


lose the


friendships


of


their


husbands


when


they


are


known


to


me,


or


the


neutral


friendship


of


the


ladies


themselves.


This


happens


less


than


you


might


think,


however,


for


whenever


I


am


a


houseguest of a


married


friend


I


usually


make


it a point to bring along a


girl.


These


girls


are


from


all


walks


of


life



models,


show


girls,


starlets,


actresses,


tennis


professionals,


singers,


heiresses


and


the


daughters


of


the


diplomats


of


most


of


the


nations


of


the


free


world.


All


walks.


They tend,


however, to


conform to a single physical


type, and


are almost always tall,


tan, slender and blond, the


girl


from Ipanema as a wag


friend of


mine


has


it.


They are always


sensitive


and


intelligent


and


good


at


sailing


and


the


Australian


crawl.


They


are


never


blemished


in any way


,


for even something


like a tiny beauty


mark on the


inside of a thigh or


above the shoulder blade


is enough


to put


me off, and


their breaths


must be as sweet at three


in


the


morning


as


they


are


at


noon.


(I


never


see


a


woman


who


is


dieting


for


diet


sours


the


breath.)


Arm


hair,


of


course,


is


repellent


to


me


though


a


soft


blond


down


is


now


and


then


acceptable.


I


know


I


sound


a


prig.


I'm


not.


I


am



well,


classical,


drawn


by


perfection


as


to


some magnetic, Platonic pole, idealism and beauty's true North.


很高兴我深得女人青睐,但谢天谢地,我绝非好色之徒。尽管已婚女人有意于我时——


这是常事——我会感动,但多责不在我。我从不鼓励这样的一时冲动,还会尽量让她们


恢 复平静,


以便保持与她们的夫君一一如果认识的话――的友谊,


或者与她们本人的适


度关系。不过,这种事比你想像的要少,因为每次我到已婚明友的府 上做客,都刻意携


一位靓女同行。这些女孩各行各业都有:模特啦、舞女啦、新星啦、演 员啦、职业网球


手啦、歌手啦、富家女啦什么的,还有自由世界许多国家外交官的女儿们 ,真的是形形


色色。


我的玩伴往往都像一个模子铸出来的,


几乎都是个子高挑、


肤色健康、


身段苗条、


金发碧眼的可爱美人,用我一个喜欢调侃的朋友的说话,她就像歌中走出来的“来自伊< /p>


帕内玛的女孩”


。她们都敏感聪慧,擅长玩帆船和澳式自由泳。她 们完美无瑕,因为即


使是大腿内侧或锁骨上边的美人痣也让我扫兴。

她们还必需呵气如兰,


即使在凌晨三点


也要像正午时分那样 清新


(


我从不约见节食的女人,因为节食会使她的呼吸带酸味儿


)



自然,腋毛令我反感,金色细软绒 毛倒是偶尔可以接受。听起来我有点自命不凡。但我


不是。我是那种,怎么说呢,正统的 人,喜欢尽善尽美,像被某种磁力吸引着,去追求


那种柏拉图式的理想的、纯粹的美妙。



(集体讨论,蒋骁华、孔昊执笔)





27


Beyond Life


超越生命


[



]


卡贝尔





I want


my


life, the only


life of which I am assured, to have symmetry or,


in default of that, at


least


to


acquire


some


clarity


.


Surely


it


is


not


asking


very


much


to


wish


that


my


personal


conduct be


intelligible to


me!


Y


et


it


is


forbidden to know


for


what purpose this


universe


was


intended, to


what end


it


was set a-going, or why I am


here, or even


what I


had preferably do


while


here. It


vaguely seems to


me that I am expected to perform an allotted task, but as to


what


it


is I


have


no


notion.


And


indeed,


what


have


I done


hitherto,


in


the


years behind


me?


There are some books to show as


increment, as something which


was


not


anywhere before I


made


it,


and


which


even


in


bulk


will


replace


my


buried


body


,


so


that


my


life


will


be


to


mankind


no


loss


materially.


But


the course of


my


life,


when I


look back,


is as orderless


as a


trickle


of


water


that


is


diverted


and


guided


by


every


pebble


and


crevice


and


grass-root


it


encounters.


I


seem


to


have


done


nothing


with


pre-meditation,


but


rather,


to


have


had


things


done to me. And for all the rest of my life, as I know now, I shall have to shave every mo


rning


in order to be ready for no more than this!


我愿此生,


我唯一确知的此生,


能和谐地度过;


若此愿不遂,


至少也该活得有几分清醒。


希望自己之所作为能被自己了解,


这肯定不算要求过分。


不过有些奥秘却不容你去了解,


诸如宇宙宏旨之所在,乾坤归宿在何方,我为何置身于此间,于此间该做何事等。我隐


约 觉得此生被指望去履行一项既定使命,但这是项什么使命,我却一无所知。而且真正


说来 ,


我在过去的岁月里又有过什么作为呢?有那么几本书可显示为生命之赢余,

< p>
可显


示为在我创作其之前这世间未曾有过的东西,其体积甚至可置换我入土 后的那副躯壳,


从而使我生命之结束不致给人类造成物质损失。


但当回首往昔,


我发现自己的生命历程


就像溪流之蜿蜒漫无定向 ,触石砄草根则避而改道,遇岩缝土隙则顺而流之。我似乎做


任何事都未经事先考虑,< /p>


而是任凭事务来摆布自己。


且据我眼下所知,

在我的整个余生,


我每日清晨得剃须也仅仅是为了翌日清晨得剃须。



I


have attempted


to


make the best of


my


material circumstances always;


nor do I


see


to-day


how


any


widely


varying


course


could


have


been


wiser


or


even


feasible:


but


material


things


have


nothing


to


do


with


that


life


which


moves


in


me.


Why


,


then,


should


they


direct


and


heighten and provoke and curb every action of life? It is against the tyranny of matter I would


rebel



against


life's


absolute


need


of


food,


and


books,


and


fire,


and


clothing,


and


flesh,


to


touch and to


inhabit,


lest


life perish. No, all


that


which


I do


here or refrain


from doing


lacks


clarity


,


nor


can


I


detect


any


symmetry


anywhere,


such


as


living


would


assuredly


display


,


I


think,


if


my


progress


were


directed


by


any


particular


motive.


It


is


all


a


muddling


through,


somehow,


without


any


recognizable


goal


in


view,


and


there


is


no


explanation


of


the


scuffle


tendered or anywhere procurable.


It


merely seems that to


go on


living


has become with


me a




28


habit.


我总想善用身边的物质环境,因时至今日我也不知有任何迥异之做法会更为明智可行。


然身外之物与涌动于我心中的那种生命毕竟无关。


既如此,

为何人之一举一动又常为身


外之物所引所趋,


所扬所抑?我 所厌恶的正是这种物质之主宰——这种为了生命苟存于


世而对食物、

书本、


炉火、


衣衫等身外之物以及灵魂借以寓居之肉体的纯 粹需求。


的确,


我在世界之全部所为或忍而不为之事都不甚明了 ,


无论何处我都看不到丝毫和谐,


而我


认为,


我的人生历程若有任何特定目标之指引,


定会显现出那种 明澈和谐。


但不知何故,


我眼前无可辨之目标,一直在浑然度日 ,而且对这种蹉跎或茫然也无从解说。活下去似


乎已成了我的一种习惯,仅此而已。



And I


want beauty


in


my


life.


I


have seen beauty


in a sunset and


in the


spring


woods and


in


the eyes of divers


women, but


now these


happy accidents of


light and co


lor


no


longer thrill


me. And I want beauty in my life itself, rather than in such chances as befall it. It seems to me


that many actions of my life were beautiful, very long ago, when I was young in an evanished


world of


friendly


girls, who were all


more


lovely than any


girl


is


nowadays. For women now


are merely more or less good-looking, and as I know, their looks when at their best have been


painstakingly enhanced and edited. But I would


like this


life which


moves and yearns


in


me,


to


be


able


itself


to


attain


to


comeliness,


though


but


in


transitory


performance.


The


life


of


a


butterfly, for example, is just a graceful gesture: and yet, in that its loveliness is complete and


perfectly rounded


in


itself, I envy this bright


flicker through existence.


And the


nearest I can


come


to


my


ideal


is


punctiliously


to


pay


my


bills,


be


polite


to


my


wife,


and


contribute


to


deserving charities: and


the program does


not seem, somehow, quite adequate.


There are


my


books, I know; and there is beauty


and in the books of other persons, too, which I may read at will: but this desire inborn in me is


not


to


be


satiated


by


making


marks


upon


paper,


nor


by


deciphering


them.


In


short,


I


am


enamored


of


that


flawless


beauty


of


which


all


poets


have


perturbedly


divined


the


existence


somewhere, and which life as men know it simply does not afford nor anywhere foresee.



我希望生活中有美。我曾在落日余晖、春日 树林和女人的眼中看见过美,可如今与这些


光彩邂逅已不再令我激动。我期盼的是生命本 身之美,而非偶然降临的美的瞬间。我觉


得很久以前我生活行为中也充溢着美,


那时我尚年轻,


置身于一群远比当今姑娘更为友


善可爱的姑娘之中,


置身于一个如今已消失的世界。


时下女人不 过是多少显得有几分姿


色,



而据我所 知,她们最靓丽的容颜都经过煞费苦心的设色缚彩。但我希望这在我心


中涌动并期盼的生 命能绽放出自身之美,


纵然其美丽会转瞬即逝。


比如蝴蝶的一生 不过


翩然一瞬,但在这翩然一瞬间,其美丽得以完善,其生命得以完美。我羡慕一生中有 这


种美丽闪烁。可我最接近我理想生活的行为只是付账单一丝不苟,对妻子相敬如宾,捐


善款恰宜至当,而这些无论如何也远远不够。当然,还有我那些书,在我自己撰写以及< /p>




29


我可 随意翻阅的他人所撰写的书中,都有美“封藏”于万千书页之间。但我与生俱来的


这种欲 望并不满足于在纸上写美或从书中读美。简而言之,我所迷恋的那种无暇之美,


那种天下 诗人在忐忑中发现存在于某处的美,


那种世人所知的凡尘生活无法赐予也无法

< p>
预见的美。



And tenderness, too



but does


that appear a


mawkish thing to desiderate


in


life? Well, to


my


finding


human


beings


do


not


like


one


another.


Indeed,


why


should


they


,


being


rational


creatures? All babies


have a temporary


lien on tenderness, of course: and


therefrom children


too


receive


a


dwindling


income,


although


on


looking


back,


you


will


recollect


that


your


childhood was upon


the whole a


lonesome and


much put-upon period. But all


grown persons


ineffably


distrust


one


another.


In


courtship,


I


grant


you,


there


is


a


passing


aberration


which


often


mimics tenderness, sometimes as the result of


honest delusion, but


more


frequently as


an ambuscade


in the endless struggle between


man


and woman. Married people are


not


ever


tender


with


each


other,


you


will


notice:


if


they


are


mutually


civil


it


is


much:


and


physical


contacts apart, their relation is that of a very moderate intimacy


. My own wife, at all events, I


find an unfailing mystery


, a Sphinx whose secrets I assume to be not worth knowing: and, as I


am mildly thankful to narrate, she knows very little about me, and evinces as to my affairs no


morbid


interest.


That


is


not


to


assert


that


if


I


were


ill


she


would


not


nurse


me


through


any


imaginable contagion, nor that if she were drowning I would not plunge in after her, whatever


my


delinquencies


at


swimming:


what


I


mean


is


that,


pending


such


high


crises,


we


tolerate


each other


amicably


, and


never


think of doing


more.


And


from our blood-kin


we


grow apart


inevitably


. Their


lives and their


interests are


no


longer the same as ours, and


when we


meet


it


is with conscious reservations and


much


manufactured talk. Besides,


they know


things


about


us


which


we


resent.


And


with


the


rest


of


my


fellows,


I


find


that


convention


orders


all


our


dealings,


even


with


children,


and


we


do


and


say


what


seems


more


or


less


expected.


And


I


know that


we distrust one another all


the while, and


instinctively conceal or


misrepresent our


actual thoughts and emotions


when


there


is


no


very apparent


need. Personally, I do


not


like


human beings because I am


not aware,


upon the whole, of any


generally distributed qualities


which entitle them as a race to admiration and affection. But toward people in books



such as


Mrs. Millamant, and


Helen of


Troy


, and


Bella


Wilfer, and Mé


lusine, and


Beatrix


Esmond



I


may


intelligently overflow with tenderness and caressing


words,


in part because they deserve


it, and


in part because I know they


will


not suspect


me of being


“queer” or of


having


ulter


ior


motives.


我也渴望柔情——但对生活如此奢求难道不 是自作多情?我发现世人彼此间从不相互


喜欢。的确,作为理性动物,他们为何要相互喜 欢呢?婴儿当然都有权得到短期柔情贷


款,而且在童年时期还会有逐日递减的柔情进账, 然而你回忆往事时就会发现,童年大




30


体上是一段孤独寂寞且屡屡受骗的时期。但成人都莫可名 状地相互猜疑。我承认,男女


求爱时会有一时间的失常,


而这种 失常往往装扮成柔情蜜意,


因此有时还让人误以为是


真情,但更 多时候会变成男女间无休止争斗的伏笔。你会注意到,已婚男女通常不会柔


情缱绻,双方 能以礼相待就不错了,除两性身体接触外,夫妻关系往往都不愠不火。以


我妻子为例,我 横竖都觉得她就像斯芬克司,一个永远也猜不透的谜,而我想也没必要


去探究她那些秘密 。并且就像我并无欣慰地述说的一样,她对我同样知之甚少,对我的


私事也没有表现出任 何病态的兴趣。


但这并非说一旦我罹病,


她会因惧怕传染而置我 于


不顾,也并非说万一她溺水,我会因不善游泳而不下水施救。我的意思是说,除非到紧


要关头,我俩会彼此容忍,和睦相处,但绝不会想到更进一步。我们与亲属的关系也势< /p>


必日渐疏远。


因各自生活已不同,


彼此情 趣已相异,


故见面时存心话说三分且多说套话。


再说他们还知晓 我们不想被别人抖露的底细。至于其他熟人,甚至包括未成年人,我发


现彼此间交往全然 是蹈常袭故,


我们的所言所行似乎都不会超出对方之所料。


我知 道我


们始终都互不信任,虽然有时毫不必要,我们仍本能地隐藏或伪装真实的思想感情。 就


我个人而言,我不喜欢人类,因为从总体上看,我不知这个物种有何共同的品质使其值


得被人钦慕。但对书中那些人——例如米拉曼特夫人、特洛伊的海伦、贝拉·威尔弗、< /p>


比阿特丽克丝·埃斯蒙德等——我却能不失理性地满怀柔情,表达一腔爱慕之意,这一


则是因为她们值得我爱慕,二则是因为我知道她们不会怀疑我“变态”或别有用心。



And I very often


wish


that I could know the truth about just any one circumstance connected


with


my


life. Is the phantasmagoria of sound and


noise and color really passing or


is


it all an


illusion


here


in


my brain? How do


you know that


you are


not dreaming


me,


for


instance? In


your conceded dreams, I am sure,


you


must


invent and


see and


listen to persons


who


for


the


while seem quite as real to you as I do now. As I do, you observe, I say! and what thing is it to


which


I


so


glibly


refer


as


I?


If


you


will


try


to


form


a


notion


of


yourself,


of


the


sort


of


a


something that you


suspect


to


inhabit and partially


to control


your


flesh and blood body


,


you


will encounter a walking bundle of superfluities: and


when


you


mentally


have put aside


the


extraneous things



your garments and your members and your body


, and your acquired habits


and


your appetites and


your


inherited


traits and


your prejudices, and all other


appurtenances


which


considered


separately


you


recognize


to


be


no


integral


part


of


you,



there


seems


to


remain


in


those


pearl- colored


brain-cells,


wherein


is


your


ultimate


lair,


very


little


save


a


faculty


for


receiving


sensations,


of


which


you


know


the


larger


portion


to


be


illusory


.


And


surely


,


to


be


just


a


very


gullible


consciousness


provisionally


existing


amo


ng


inexplicable


mysteries, is not an enviable plight. And yet this life



to which I cling tenaciously



comes to


no


more. Meanwhile I


hear


men


talk about



they even


wager


handsome sums


upon their knowledge of it: but I align myself with


that recorded time has left unanswered.




31

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