爱默生facts生活,瓦尔登湖畔深思
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亨利·梭罗（Henry Thoreau，1817—1862），美国作家、思想家、自然主义者，著名散文集《瓦尔登湖》和论文《论公民的不服以权利》的作者。
梭罗于1817年生于马萨诸塞州康科德镇，茶叶事件爆发了美国独立战争的那个小镇。梭罗20岁于哈佛大学毕业，曾任教师，以事过体力劳动。他在学生与爱默生相识，在爱默生的影响下，阅读柯勒律治、卡莱尔等人的著作，探讨东方的哲学思想，以爱默生倡导的“自助”精神深思，形成了一套独立见解。
梭罗的著作他在大自然体验写成，文章简练有力，朴实自然，思想内容，在美国19世纪散文中独树一帜。他的思想对英国工党、印度的甘地与美国黑人领袖马丁·路德·金等人都有很大的影响。
梭罗是美国超验主义(transcendentali)的代表人物，超验主义的核心是主张人能超越感觉和理性而认识真理，人管理论文类世界的宇宙的缩影。爱默生的名言“你”是超验主义者座右铭。
梭罗于1845年春天，在老家康科德城的瓦尔登湖边建起一座木屋，过起自耕自食的生活，并在那里写下了著名的《瓦尔登湖》一书，书中了作者隐居瓦尔登湖畔，与大自然水融、在田园生活中感知自然重塑自我的奇异历程。这本书的思想是崇尚简朴生活，热爱大自然的风光，内容丰厚，作用深远，语言生动，意境深邃。下面节选的是书中“我生活的地方：我为何生活”一章的内容，了作者对自然、对、对生活的深思。
原文欣赏
Every morning was a cheerful invitation to make my life of equal simplicity, and I may say innocence, with Nature herself. I he been as sincere a worshipper of Aurora as the Greeks. I got up early and bathed in the pond; that was a religious exercise, and one of the best things which I did. They say that characters were engren on the bathing tub of King Tchingthang to this effect: “Renew thyself completely each day; do it again, and again, and forever again.” I can understand that. Morning brings back the heroic ages. I was as much affected by the faint hum of a mosquito making its invisible and unimaginable tour through my apartment at earliest dawn, when I was sitting with door and windows open, as I could be by any trumpet that ever sang of fame. It was Homer’s requiem; itself an Iliad and Odyssey in the air, singing its own wrath and wanderings. There was something coical about it; a standing advertisement, till forbidden, of the everlasting vigor and fertility of the world. The morning, which is the most memorable season of the day, is the awakening hour. Then there is least somnolence in us; and for an hour, at least, some part of us awakes which slumbers all the rest of the day and night. Little is to be expected of that day, if it can be called a day, to which we are not awakened by our Genius, but by the mechanical nudgings of some servitor, are not awakened by our own newly acquired force and aspirations from within, accompanied by the undulations of celestial music, instead of factory bells, and a fragrance filling the air—to a higher life than we fell asleep from; and thus the darkness bear its fruit, and prove itself to be good, no less than the light. That man who does not believe that each day contains an earlier, more sacred, and auroral hour than he has yet profaned, has despaired of life, and is pursuing a descending and darkening way. After a partial cessation of his sensuous life, the soul of man, or its organs rather, are reinvigorated each day, and his Genius tries again what noble life it can make. All memorable events, I should say, transpire in morning time and in a morning atmosphere. The Vedas say, “All intelligences awake with the morning.” Poetry and art, and the fairest and most memorable of the actions of men, date from such an hour. All poets and heroes, like Memnon, are the children of Aurora, and emit their music at sunrise. To him whose elastic and vigorous thought keeps pace with the sun, the day is a perpetual morning. It matters not what the clocks say or the attitudes and labors of men. Morning is when I am awake and there is a dawn in me. Moral reform is the effort to throw off sleep. Why is it that men give so poor an account of their day if they he not been slumbering? They are not such poor calculators. If they had not been overcome with drowsiness, they would he performed something. The millions are awake enough for physical labor; but only one in a million is awake enough for effective intellectual exertion, only one in a hundred millions to a poetic or divine life. To be awake is to be alive. I he never yet met a man who was quite awake. How could I he looked him in the face?
1[3]
We must learn to reawaken and keep ourselves awake, not by mechanical aids, but by an infinite expectation of the dawn, which does not forsake us in our soundest sleep. I know of no more encouraging fact than the unquestionable ability of man to elevate his life by a conscious endeor. It is something to be able to paint a particular picture, or to carve a statue, and so to make a few objects beautiful; but it is far more glorious to carve and paint the very atmosphere and medium through which we look, which morally we can do. To affect the quality of the day, that is the highest of arts. Every man is tasked to make his life, even in its details, worthy of the contemplation of his most elevated and critical hour. If we refused, or rather used up, such paltry information as we get, the oracles would distinctly inform us how this might be done.
I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived. I did not wish to live what was not life, living is so dear; nor did I wish to practise resignation, unless it was quite necessary. I wanted to live deep and suck out all the marrow of life, to live so sturdily and Spartan-like as to put to rout all that was not life, to cut a broad swath and she close, to drive life into a corner, and reduce it to its lowest terms, and, if it proved to be mean, why then to get the whole and genuine meanness of it, and publish its meanness to the world; or if it were sublime, to know it by experience, and be able to give a true account of it in my next excursion. For most men, it appears to me, are in a strange uncertainty about it, whether it is of the devil or of God, and he somewhat hastily concluded that it is the chief end of man here to “glorify God and enjoy him forever.”
Still we live meanly, like ants; though the fable tells us that we were long ago changed into men; like pygmies we fight with cranes; it is error upon error, and clout upon clout, and our best virtue has for its occasion a superfluous and evitable wretchedness. Our life is frittered away by detail. An honest man has hardly need to count more than his ten fingers, or in extreme cases he may add his ten toes, and lump the rest. Simplicity, simplicity, simplicity! I say, let your affairs be as two or three, and not a hundred or a thousand; instead of a million count half a dozen, and keep your accounts on your thumb-nail. In the midst of this chopping sea of civilized life, such are the clouds and storms and quicksands and thousand-and-one items to be allowed for, that a man has to live, if he would not founder and go to the bottom and not make his port at all, by dead reckoning, and he must be a great calculator indeed who succeeds. Simplify, simplify. Instead of three meals a day, if it be necessary eat but one; instead of a hundred dishes, five; and reduce other things in proportion……
2[3]
【译文】
每早晨愉快的邀请，使得我的生活跟大自然同样地简单，也许我说，同样地纯洁无瑕。我向曙光顶礼，忠诚如同希腊人。我起身很早，在湖中洗澡；个带有宗教意味的运动，我所最好的一件事。据说在成汤王的浴盆上就刻着这样的字：“苟日新，新，又日新。”我能懂得。黎明带国来了英雄。在最早的黎明中，我坐着，门窗大开，一只看不到也想象不到的蚊虫在我的房中飞，它那微弱的吟声都能感动我，就像我听到了宣扬美名的金属喇叭声一样。荷马的一首安魂曲，空《伊利亚特》和《奥德赛》，歌唱着它的愤怒与漂泊。此中大有宇宙本体之感；宣告着世界的无穷精力与生生不息，直到它被禁。黎明啊，一天之中最值得纪念的时候，是觉醒的时辰。那时候，的昏沉欲睡的感觉是最少的了；至少可有一小时之久，整日整夜昏昏沉沉的官能大都要清醒。，并给的禀赋所唤醒，给仆人机械地用肘子推醒的；并由内心的新生力量和内心的要求来唤醒，既那空芬香，回荡的天籁的音乐，工厂的汽笛唤醒了——醒时，并比睡前有了更崇高的生命，那末这样的白天，即便能称之为白天，也不会有希望可言；要知道，黑暗产生这样的好果子，黑暗是证明它的功能并不下于白昼的。人每一天都有比他亵读过的更早、更神圣的曙光时辰，他是已经对于生命失望的了，正在摸索着一条降入黑暗去的道路。感官的生活在休息了一夜，人的灵魂，就说是人的官能吧，每天都重新精力弥漫一次，而他的禀赋又去试探他能完成何等崇高的生活了。纪念的事，我敢说，都在黎明时间的氛围中发生。《吠陀经》说：“知，俱于黎明中醒。”诗歌与艺术，人类中最美丽最值得纪念的事都出发于这时刻。的诗人和英雄都像曼依，那曙光之神的儿子，在日出时他播送竖琴音乐。以富于弹性的和精力充沛的思想追太阳步伐的人，白昼对于他便是永恒的黎明。这和时钟的鸣声不相干，也不用管是态度，在以事劳动。早晨是我醒来时内心有黎明感觉的时候。改良德性为了把昏沉的睡眠抛弃。在浑浑噩噩地睡觉，那为回顾每一天的时候要说得这么可怜呢？精明人嘛。给昏睡所征服，是干成事的。几百万人清醒得足以以事体力劳动，一百万人中，人才清醒得足以地服役于智慧；一亿人中，才能有人，生活得诗意而神圣。清醒生活。我还遇到过非常清醒的人。要是见到了他，我怎敢凝视他呢？
学会再苏醒，更须学会保持清醒而昏睡，但用机械的策略，而应托无穷的期望于黎明，就在最沉的沉睡中，黎明也不会抛弃的。我过更使人振奋的事实了，人类无疑是有能力来有意识地提高他的生命的。能画出某一张画，雕塑出某肖像，美化某，是很了不起的；但艺术论文更加荣耀的事是塑造或画出那种氛围与媒介来，以中能使，能使正当地为。能影响当代的本质的，是最高的艺术。每人都把最崇高的和紧急时刻内他所考虑到的做到，使他的生命配得上他所想的，小节上也配得上。拒绝了，说虚耗了的这一点微道的思想，神示自会清清楚楚地把如何做到这一点告诉的。
我到林中去，我希望谨慎地生活，只面对生活的事实，看看我学生活要教育我的东西，免了临死的时候，才我根本就生活过。我不希望度过非生活的生活，生活是这样的可爱；我却也不愿意去修行过隐逸的生活，除非是万不得已。我要生活得深深地把生命的精髓都吸到，要生活得稳稳当当，生活得斯巴达式的，以便根除非生活的东西，划出一块刈割的面积来，细细地刈割或修剪，把生活压缩到角隅里去，把它缩小到最低的条件中，它被证明是卑微的，那么就把那的卑微全部认识到，并把它的卑微之处公布于世界；，它是崇高的，就用切身的来感受它，在我下一次远游时，也作出真实的报道。，我看，数人还确定不了的生活是属于魔鬼的，还是属于上帝的呢，又多少有点轻率地下了判断，人生的是“归荣耀于神，并永远以神那里喜悦”。
依然生活得卑微，像蚂蚁；神话告诉说，早已经变成人了；像小人国里的人，和长脖子仙鹤作战；这真是错误之上加错误，脏抹布之上更抹脏：最优美的德性在这里成了多余的本可避开的劫数。的生活在琐碎之中消耗掉了。老实的人除十指之外，便用不着更大的数字了，在特殊情况下也顶多加上十个足趾，其余不妨笼而统之。简单，简单，简单啊！我说，最好你的事只两件或三件，不要一百件或一千件；不必计算一百万，半打够计算了吗，总之，账目记在大拇指甲上就好了。在这浪涛滔天的文明生活的海洋中，人要生活，得这样的风暴和流沙和一千零事变，除非他纵身一跃，直下海底，不要作船位推算去安抵目的港了，那些事业成功的人，真是伟大的计算家啊。简单化，简单化！不必一天三餐，必要，一顿也够了；不要百道菜，五道够多了；至于别的，就在同样的比例下来减少好了……
（徐迟 译）
3
梭罗于1817年生于马萨诸塞州康科德镇，茶叶事件爆发了美国独立战争的那个小镇。梭罗20岁于哈佛大学毕业，曾任教师，以事过体力劳动。他在学生与爱默生相识，在爱默生的影响下，阅读柯勒律治、卡莱尔等人的著作，探讨东方的哲学思想，以爱默生倡导的“自助”精神深思，形成了一套独立见解。
梭罗的著作他在大自然体验写成，文章简练有力，朴实自然，思想内容，在美国19世纪散文中独树一帜。他的思想对英国工党、印度的甘地与美国黑人领袖马丁·路德·金等人都有很大的影响。
梭罗是美国超验主义(transcendentali)的代表人物，超验主义的核心是主张人能超越感觉和理性而认识真理，人管理论文类世界的宇宙的缩影。爱默生的名言“你”是超验主义者座右铭。
梭罗于1845年春天，在老家康科德城的瓦尔登湖边建起一座木屋，过起自耕自食的生活，并在那里写下了著名的《瓦尔登湖》一书，书中了作者隐居瓦尔登湖畔，与大自然水融、在田园生活中感知自然重塑自我的奇异历程。这本书的思想是崇尚简朴生活，热爱大自然的风光，内容丰厚，作用深远，语言生动，意境深邃。下面节选的是书中“我生活的地方：我为何生活”一章的内容，了作者对自然、对、对生活的深思。
原文欣赏
Every morning was a cheerful invitation to make my life of equal simplicity, and I may say innocence, with Nature herself. I he been as sincere a worshipper of Aurora as the Greeks. I got up early and bathed in the pond; that was a religious exercise, and one of the best things which I did. They say that characters were engren on the bathing tub of King Tchingthang to this effect: “Renew thyself completely each day; do it again, and again, and forever again.” I can understand that. Morning brings back the heroic ages. I was as much affected by the faint hum of a mosquito making its invisible and unimaginable tour through my apartment at earliest dawn, when I was sitting with door and windows open, as I could be by any trumpet that ever sang of fame. It was Homer’s requiem; itself an Iliad and Odyssey in the air, singing its own wrath and wanderings. There was something coical about it; a standing advertisement, till forbidden, of the everlasting vigor and fertility of the world. The morning, which is the most memorable season of the day, is the awakening hour. Then there is least somnolence in us; and for an hour, at least, some part of us awakes which slumbers all the rest of the day and night. Little is to be expected of that day, if it can be called a day, to which we are not awakened by our Genius, but by the mechanical nudgings of some servitor, are not awakened by our own newly acquired force and aspirations from within, accompanied by the undulations of celestial music, instead of factory bells, and a fragrance filling the air—to a higher life than we fell asleep from; and thus the darkness bear its fruit, and prove itself to be good, no less than the light. That man who does not believe that each day contains an earlier, more sacred, and auroral hour than he has yet profaned, has despaired of life, and is pursuing a descending and darkening way. After a partial cessation of his sensuous life, the soul of man, or its organs rather, are reinvigorated each day, and his Genius tries again what noble life it can make. All memorable events, I should say, transpire in morning time and in a morning atmosphere. The Vedas say, “All intelligences awake with the morning.” Poetry and art, and the fairest and most memorable of the actions of men, date from such an hour. All poets and heroes, like Memnon, are the children of Aurora, and emit their music at sunrise. To him whose elastic and vigorous thought keeps pace with the sun, the day is a perpetual morning. It matters not what the clocks say or the attitudes and labors of men. Morning is when I am awake and there is a dawn in me. Moral reform is the effort to throw off sleep. Why is it that men give so poor an account of their day if they he not been slumbering? They are not such poor calculators. If they had not been overcome with drowsiness, they would he performed something. The millions are awake enough for physical labor; but only one in a million is awake enough for effective intellectual exertion, only one in a hundred millions to a poetic or divine life. To be awake is to be alive. I he never yet met a man who was quite awake. How could I he looked him in the face?
1[3]
We must learn to reawaken and keep ourselves awake, not by mechanical aids, but by an infinite expectation of the dawn, which does not forsake us in our soundest sleep. I know of no more encouraging fact than the unquestionable ability of man to elevate his life by a conscious endeor. It is something to be able to paint a particular picture, or to carve a statue, and so to make a few objects beautiful; but it is far more glorious to carve and paint the very atmosphere and medium through which we look, which morally we can do. To affect the quality of the day, that is the highest of arts. Every man is tasked to make his life, even in its details, worthy of the contemplation of his most elevated and critical hour. If we refused, or rather used up, such paltry information as we get, the oracles would distinctly inform us how this might be done.
I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived. I did not wish to live what was not life, living is so dear; nor did I wish to practise resignation, unless it was quite necessary. I wanted to live deep and suck out all the marrow of life, to live so sturdily and Spartan-like as to put to rout all that was not life, to cut a broad swath and she close, to drive life into a corner, and reduce it to its lowest terms, and, if it proved to be mean, why then to get the whole and genuine meanness of it, and publish its meanness to the world; or if it were sublime, to know it by experience, and be able to give a true account of it in my next excursion. For most men, it appears to me, are in a strange uncertainty about it, whether it is of the devil or of God, and he somewhat hastily concluded that it is the chief end of man here to “glorify God and enjoy him forever.”
Still we live meanly, like ants; though the fable tells us that we were long ago changed into men; like pygmies we fight with cranes; it is error upon error, and clout upon clout, and our best virtue has for its occasion a superfluous and evitable wretchedness. Our life is frittered away by detail. An honest man has hardly need to count more than his ten fingers, or in extreme cases he may add his ten toes, and lump the rest. Simplicity, simplicity, simplicity! I say, let your affairs be as two or three, and not a hundred or a thousand; instead of a million count half a dozen, and keep your accounts on your thumb-nail. In the midst of this chopping sea of civilized life, such are the clouds and storms and quicksands and thousand-and-one items to be allowed for, that a man has to live, if he would not founder and go to the bottom and not make his port at all, by dead reckoning, and he must be a great calculator indeed who succeeds. Simplify, simplify. Instead of three meals a day, if it be necessary eat but one; instead of a hundred dishes, five; and reduce other things in proportion……
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【译文】
每早晨愉快的邀请，使得我的生活跟大自然同样地简单，也许我说，同样地纯洁无瑕。我向曙光顶礼，忠诚如同希腊人。我起身很早，在湖中洗澡；个带有宗教意味的运动，我所最好的一件事。据说在成汤王的浴盆上就刻着这样的字：“苟日新，新，又日新。”我能懂得。黎明带国来了英雄。在最早的黎明中，我坐着，门窗大开，一只看不到也想象不到的蚊虫在我的房中飞，它那微弱的吟声都能感动我，就像我听到了宣扬美名的金属喇叭声一样。荷马的一首安魂曲，空《伊利亚特》和《奥德赛》，歌唱着它的愤怒与漂泊。此中大有宇宙本体之感；宣告着世界的无穷精力与生生不息，直到它被禁。黎明啊，一天之中最值得纪念的时候，是觉醒的时辰。那时候，的昏沉欲睡的感觉是最少的了；至少可有一小时之久，整日整夜昏昏沉沉的官能大都要清醒。，并给的禀赋所唤醒，给仆人机械地用肘子推醒的；并由内心的新生力量和内心的要求来唤醒，既那空芬香，回荡的天籁的音乐，工厂的汽笛唤醒了——醒时，并比睡前有了更崇高的生命，那末这样的白天，即便能称之为白天，也不会有希望可言；要知道，黑暗产生这样的好果子，黑暗是证明它的功能并不下于白昼的。人每一天都有比他亵读过的更早、更神圣的曙光时辰，他是已经对于生命失望的了，正在摸索着一条降入黑暗去的道路。感官的生活在休息了一夜，人的灵魂，就说是人的官能吧，每天都重新精力弥漫一次，而他的禀赋又去试探他能完成何等崇高的生活了。纪念的事，我敢说，都在黎明时间的氛围中发生。《吠陀经》说：“知，俱于黎明中醒。”诗歌与艺术，人类中最美丽最值得纪念的事都出发于这时刻。的诗人和英雄都像曼依，那曙光之神的儿子，在日出时他播送竖琴音乐。以富于弹性的和精力充沛的思想追太阳步伐的人，白昼对于他便是永恒的黎明。这和时钟的鸣声不相干，也不用管是态度，在以事劳动。早晨是我醒来时内心有黎明感觉的时候。改良德性为了把昏沉的睡眠抛弃。在浑浑噩噩地睡觉，那为回顾每一天的时候要说得这么可怜呢？精明人嘛。给昏睡所征服，是干成事的。几百万人清醒得足以以事体力劳动，一百万人中，人才清醒得足以地服役于智慧；一亿人中，才能有人，生活得诗意而神圣。清醒生活。我还遇到过非常清醒的人。要是见到了他，我怎敢凝视他呢？
学会再苏醒，更须学会保持清醒而昏睡，但用机械的策略，而应托无穷的期望于黎明，就在最沉的沉睡中，黎明也不会抛弃的。我过更使人振奋的事实了，人类无疑是有能力来有意识地提高他的生命的。能画出某一张画，雕塑出某肖像，美化某，是很了不起的；但艺术论文更加荣耀的事是塑造或画出那种氛围与媒介来，以中能使，能使正当地为。能影响当代的本质的，是最高的艺术。每人都把最崇高的和紧急时刻内他所考虑到的做到，使他的生命配得上他所想的，小节上也配得上。拒绝了，说虚耗了的这一点微道的思想，神示自会清清楚楚地把如何做到这一点告诉的。
我到林中去，我希望谨慎地生活，只面对生活的事实，看看我学生活要教育我的东西，免了临死的时候，才我根本就生活过。我不希望度过非生活的生活，生活是这样的可爱；我却也不愿意去修行过隐逸的生活，除非是万不得已。我要生活得深深地把生命的精髓都吸到，要生活得稳稳当当，生活得斯巴达式的，以便根除非生活的东西，划出一块刈割的面积来，细细地刈割或修剪，把生活压缩到角隅里去，把它缩小到最低的条件中，它被证明是卑微的，那么就把那的卑微全部认识到，并把它的卑微之处公布于世界；，它是崇高的，就用切身的来感受它，在我下一次远游时，也作出真实的报道。，我看，数人还确定不了的生活是属于魔鬼的，还是属于上帝的呢，又多少有点轻率地下了判断，人生的是“归荣耀于神，并永远以神那里喜悦”。
依然生活得卑微，像蚂蚁；神话告诉说，早已经变成人了；像小人国里的人，和长脖子仙鹤作战；这真是错误之上加错误，脏抹布之上更抹脏：最优美的德性在这里成了多余的本可避开的劫数。的生活在琐碎之中消耗掉了。老实的人除十指之外，便用不着更大的数字了，在特殊情况下也顶多加上十个足趾，其余不妨笼而统之。简单，简单，简单啊！我说，最好你的事只两件或三件，不要一百件或一千件；不必计算一百万，半打够计算了吗，总之，账目记在大拇指甲上就好了。在这浪涛滔天的文明生活的海洋中，人要生活，得这样的风暴和流沙和一千零事变，除非他纵身一跃，直下海底，不要作船位推算去安抵目的港了，那些事业成功的人，真是伟大的计算家啊。简单化，简单化！不必一天三餐，必要，一顿也够了；不要百道菜，五道够多了；至于别的，就在同样的比例下来减少好了……
（徐迟 译）
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