| 苏菲的世界 | SOPHIE'S WORLD |
| 作者——乔德坦·贾德（挪威） | BY JOSTEIN GAARDER |
| ------------------ | ----------------- |
| 14 - 两种文化 | 14 - Two Cultures |
| ……避免在真空中飘浮的唯一方式…… | ... the only way to avoid floating in a vacuum ... |
| 亲爱的苏菲： | Dear Sophie, |
| 我们相见的日子已经不远了。我想你大概会回到少校的小木屋，所以我才把席德的父亲寄来的明信片留在那儿，这是把那些明信片转给她的唯一方式。你毋需担心她如何才能拿到它们，在六月十五日以前有许多事可能会发生呢! | It won't be long now before we meet. I thought you would return to the major's cabin--that's why I left all the cards from Hilde's father there. That was the only way they could be delivered to her. Don't worry about how she will get them. A lot can happen before June 15. |
| 我们已经谈过希腊文化时期的哲学家如何重新利用早期哲学家的学说，其中有人还把这些哲学家当成宗教先知。普罗汀就只差没有把柏拉图说成人类的救星。 | We have seen how the Hellenistic philosophers recycled the ideas of earlier philosophers. Some even attempted to turn their predecessors into religious prophets. Plotinus came close to acclaiming Plato as the savior of humanity. |
| 说到救星，我们知道，在这个时期，另外一位救星诞生了。这件事情发生在希腊罗马地区以外的地方，我们所说的这位救星就是拿撒勒的耶稣。在这一章中我们会谈到基督教如何逐渐渗透希腊罗马地区，就像席德的世界逐渐渗透我们的世界一样。 | But as we know, another savior was born during the period we have just been discussing--and that happened outside the Greco-Roman area. I refer to Jesus of Nazareth. In this chapter we will see how Christianity gradually began to permeate the Greco-Roman world--more or less the same way that Hilde's world has gradually begun to permeate ours. |
| 耶稣是犹太人，而犹大人属于闪族文化。 | Jesus was a jew, and the Jews belong to Semitic culture. |
| 希腊人与罗马人则属于印欧文化。我们可以断言欧洲文明曾同时受到这两种文化的孕育。不过，在我们详细讨论基督教如何影响希腊罗马地区之前，必须先了解一下这两种文化。 | The Greeks and the Romans belong to Indo-European culture. European civilization has its roots in both cultures. But before we take a closer look at the way Christianity influenced Greco-Roman culture, we must examine these roots. |
| 印欧民族 | THE INDO-EUROPEANS |
| 所谓印欧民族指的是所有使用印欧语言的民族与文化，包括所有的欧洲国家，除了那些讲菲诺攸格里克(Finno一Ugrian)语族语言(包括斯堪地那维亚半岛最北端的拉普兰语、芬兰语、爱沙尼亚语和匈牙利语)或巴斯克语的民族之外。除此之外，印度和伊朗地区的大多数语言也属于印欧语系。 | By Indo-European we mean all the nations and cultures that use Indo-European languages. This covers all European nations except those whose inhabitants speak one of the Finno-Ugrian languages (Lapp, Finnish, Estonian, and Hungarian) or Basque. In addition, most Indian and Iranian languages belong to the Indo-European family of languages. |
| 大约四千年前，原始的印欧民族住在邻近黑海与里海的地区。 | About 4,000 years ago, the primitive Indo-Europeans lived in areas bordering on the Black Sea and the Caspian Sea. |
| 后来他们陆续向四方迁徙。他们往东南进入伊朗与印度，往西南到达希腊、意大利与西班牙，往西经过中欧，到达法国与英国，往西北进入斯堪地那维亚半岛，往北进入东欧与俄罗斯。无论到什么地方，这些印欧民族都努力吸收当地文化，不过在语言和宗教方面还是以印欧语和印欧宗教较占优势。 | From there, waves of these Indo-European tribes began to wander southeast into Iran and India, southwest to Greece, Italy, and Spain, westward through Central Europe to France and Britain, northwestward to Scandinavia and northward to Eastern Europe and Russia. Wherever they went, the Indo-Europeans assimilated with the local culture, although Indo-European languages and Indo-European religion came to play a dominant role. |
| 无论是古印度的吠陀经、希腊的哲学或史特卢森(SnorriSturluson)的神话都是以相近的印欧语言撰写的。但相近的不只是语言而已，因为相近的语言往往导致相近的思想，这是我们为何经常谈到印欧“文化”的缘故。 | The ancient Indian Veda scriptures and Greek philosophy, and for that matter Snorri Sturluson's mythology are all written in related languages. But it is not only the languages that are related. Related languages often lead to related ideas. This is why we usually speak of an Indo-European "culture." |
| 印欧民族相信宇宙间有许多天神(此即所谓的“多神论”)，这对他们的文化有很深远的影响。这些天神的名字和许多宗教词汇曾出现在印欧文化所及的各个地区。下面我将举一些例子： | The culture of the Indo-Europeans was influenced most of all by their belief in many gods. This is called polytheism. The names of these gods as well as much of the religious terminology recur throughout the whole Indo-European area. I'll give you a few examples: |
| 古印度人尊奉的天神是戴欧斯(Dyaus)，希腊文称他为宙斯(Zeus)，拉丁文称他为朱彼得(Jupitter)(事实上是iov—pater，或“法父”之意)，古斯堪地那维亚文则称之为泰尔(Tyr)。这些名字事实上指的是同一个字，只是各地称呼不同罢了。 | The ancient Indians worshipped the celestial god Dyaus, which in Sanskrit means the sky, day, heaven/ Heaven. In Greek this god is called Zeus, in Latin, Jupiter (actually iov-pater, or "Father Heaven"), and in Old Norse, Tyr. So the names Dyaus, Zeus, lov, and Tyr are dialectal variants of the same word. |
| 你可能读过古代维京人相信他们所谓的Aser(诸神)的事，Aser这个字也出现在各印欧文化地区。在印度古代的传统语言“梵语”中，诸神被称为asura，在波斯文中则被称为ahura。梵语中另外一个表示“神”的字为deva，在波斯文中为daeve，在拉丁文中为deus，在古斯堪地那维亚文中则为tivurr． | You probably learned that the old Vikings believed in gods which they called Aser. This is another word we find recurring all over the Indo-European area. In Sanskrit, the ancient classical language of India, the gods are called asura and in Persian Ahura. Another word for "god" is deva in Sanskrit, claeva in Persian, deus in Latin and tivurr in Old Norse. |
| 古代的北欧人也相信有一群掌管万物生育、生长的神(如尼欧德与芙瑞雅)。这些神有一个通称，叫做vaner，这个字与拉丁文中代表生育之神的字Venus(维纳斯)相近。梵语中也有一个类似的宇叫Vani为“欲望”之意。 | In Viking times, people also believed in a special group of fertility gods (such as Niord, Freyr, and Freyja). These gods were referred to by a special collective name, vaner, a word that is related to the Latin name for the goddess of fertility, Venus. Sanskrit has the related word van/, which means "desire." |
| 有些印欧神话也很明显有相近之处。在Snorri有关古代北欧诸神的故事中，有些与两三千午前印度流传下来的神话非常相似。 | There is also a clear affinity to be observed in some of the Indo-European myths. In Snorri's stories of the Old Norse gods, some of the myths are similar to the myths of India that were handed down from two to three thousand years earlier. |
| 尽管Snorri的神话反映的是古代北欧的环境，印度神话则反映印度当地的环境，但其中许多神话都有若干痕迹显示他们具有共同的渊源。其中最明显的是那些关于长生不老仙丹与诸神对抗浑沌妖魔的神话故事。 | Although Snorri's myths reflect the Nordic environment and the Indian myths reflect the Indian, many of them retain traces of a common origin. We can see these traces most clearly in myths about immortal potions and the struggles of the gods against the monsters of chaos. |
| 此外，很明显的，各印欧文化也有相近的思想模式。最典型的例于是他们都将世界看成善与恶无休无止相互对抗的场所，因此舟欧民族才会经常试图“预测”世界未来的前途。 | We can also see clear similarities in modes of thought across the Indo-European cultures. A typical likeness is the way the world is seen as being the subject of a drama in which the forces of Good and Evil confront each other in a relentless struggle. Indo-Europeans have therefore often tried to "predict" how the battles between Good and Evil will turn out. |
| 我们可以说，希腊哲学源自印欧文化并非偶然。印度、希腊与古代北欧的神话明显都有一种以哲学或“思索”的观点来看这个世界的倾向。 | One could say with some truth that it was no accident that Greek philosophy originated in the Indo-European sphere of culture. |
| 印欧人希望能够“洞察”世界的历史。我们甚至可以发现在各舟欧文化中都有一个特别的字来表示“洞见”或“知识”。 | Indian, Greek, and Norse mythology all have obvious leanings toward a philosophic, or "speculative," view of the world. |
| 在梵语中，这个字是vidya，这个字的意思与希腊文中的idea这个字相当。而idea船此字在柏拉图的哲学中占有很重要的分量。在拉丁文中这个字是video，不过对罗马人来说，这个字只是“看见”的意思。在英文中，Isee可能表示“我懂了”。在卡通影片中，啄木鸟想到一个聪明的办法时，脑袋上方会有灯泡发亮。(到了现代，seeing这个字才变成“盯着电视看”的同义字。)英文中有wise和wisdom这两个字。 | The Indo-Europeans sought "insight" into the history of the world. We can even trace a particular word for "insight" or "knowledge" from one culture to another all over the Indo-European world. In Sanskrit it is vidya. The word is identical to the Greek word idea, which was so important in Plato's philosophy. From Latin, we have the word video, but on Roman ground the word simply means to see. For us, "I see" can mean "I understand," and in the cartoons, a light bulb can flash on above Woody Woodpecker's head when he gets a bright idea. (Not until our own day did "seeing" become synonymous with staring at the TV screen.) In English we know the words wise and wisdom-- |
| 在德文中有wissen(知道)这个字，在挪威文中则有viten。这些字的来源与印度文中的vidya、希腊文中的idea与拉丁文中的video这些字相同。 | in German, wissen (to know). Norwegian has the word viten, which has the same root as the Indian word vidya, the Greek idea, and the Latin video. |
| 总而言之，我们可以断定对印欧人而言，视觉乃是最重要的感官。印度、希腊、波斯与条顿民族(Teut。ns)的文学都以宏大的宇宙观(cosmicvision)为特色(在这里vision这个字源自拉丁文中的Video这个动词)。此外，印欧文化的另一个特色是经常制作描绘诸神以及神话事件的图画和雕刻。 | All in all, we can establish that sight was the most important of the senses for Indo-Europeans. The literature of Indians, Greeks, Persians, and Teutons alike was characterized by great cosmic visions. (There is that word again: "vision" comes from the Latin verb "video."} It was also characteristic for Indo-European culture to make pictures and sculptures of the gods and of mythical events. |
| 最后一点，印欧民族认为历史是循环的。他们相信历史就像四季一样会不断循环。因此历史既没有开始，也没有结束，只不过在无尽的生生死死中有不同的文明兴亡消长罢了。 | Lastly, the Indo-Europeans had a cyc//c view of history. This is the belief that history goes in circles, just like the seasons of the year. There is thus no beginning and no end to history, but there are different civilizations that rise and fall in an eternal interplay between birth and death. |
| 印度教与佛教这两大东方宗教都源自印欧文化，希腊哲学亦然。我们可以看到这两者间有明显相似的痕迹。到了今天，印度教与佛教仍然充满了哲学式的省思。 | Both of the two great Oriental religions, Hinduism and Buddhism, are Indo-European in origin. So is Greek philosophy, and we can see a number of clear parallels between Hinduism and Buddhism on the one hand and Greek philosophy on the other. Even today, Hinduism and Buddhism are strongly imbued with philosophical reflection. |
| 我们可以发现，印度教与佛教都强调万物皆有神性(此即“泛神论”)，并主张人悟道后就可以成佛。(还记得普罗汀的说法吗? )为了要悟道，人必须深深自省或打坐冥想。因此，在东方，清净无为、退隐山林可以成为一种宗教理想。同样的，在古代的希腊，许多人也相信禁欲苦修或不食人间烟火的生活可以使灵魂得救。中世纪僧侣的生活在许多方面就是受到希腊罗马观念的影响。 | Not infrequently we find in Hinduism and Buddhism an emphasis on the fact that the deity is present in all things (pantheism) and that man can become one with God through religious insight. (Remember Plotinus, Sophie?) To achieve this requires the practice of deep self-communion or meditation. Therefore in the Orient, passivity and seclusion can be religious ideals. In ancient Greece, too, there were many people who believed in an ascetic, or religiously secluded, way of life for the salvation of the soul Many aspects of medieval monastic life can be traced back to beliefs dating from the Greco-Roman civilization. |
| 此外，许多印欧文化也有“灵魂转生”或“生命轮回”的观念。 | Similarly, the transmigration of the soul, or the cycle of rebirth, is a fundamental belief in many Indo-European cultures. |
| 两千五百多年来，每一个印度人的生命终极目的就是要挣脱轮回。柏拉图也相信灵魂可以转生。 | For more than 2,500 years, the ultimate purpose of life for every Indian has been the release from the cycle of rebirth. Plato also believed in the transmigration of the soul. |
| 闪族文化 | The Semites |
| 现在让我们来谈一谈闪族文化。这是一个完全不同的文化，他们的语言也和印欧语系完全不同。闪族人源自阿拉伯半岛，不过他们后来同样也迁徙到世界各地。两千多年来，这些犹大人一直过着离乡背井的生活。透过基督教与回教，闪族文化(历史与宗教)的影响遍及各地。 | Let us now turn to the Semites, Sophie. They belong to a completely different culture with a completely different language. The Semites originated in the Arabian Peninsula, but they also migrated to different parts of the world. The Jews lived far from their home for more than 2,000 years. Semitic history and religion reached furthest away from its roots by way of Christendom, although Semitic culture also became widely spread via Islam. |
| 西方三大宗教——犹太教、基督教 | All three Western religions--Judaism, Christianity, |
| (编按：Christianity，系包括所有信奉基督的教派，最重要的有四种： 主要是天主教、基督教、东正教、英国圣公会，其中基督教又称新教，是十六世纪宗教革命后才分出来的) | [[explanation for the Chinese]] |
| 与伊斯兰教——都源出闪族。伊斯兰教的圣经古兰经与基督教的旧约圣经都是以闪族语系的语言写成的。旧约中代表神”的一个字和伊斯兰文中的Allah(“阿拉”，就是“神”的意思)同样都源自闪语。 | and Islam--share a Semitic background. The Muslims' holy scripture, the Koran, and the Old Testament were both written in the Semitic family of languages. One of the Old Testament words for "god" has the same semantic root as the Muslim Allah. (The word "allah" means, quite simply, "god.") |
| 谈到基督教时，情况就变得比较复杂了。基督教虽然也是源自闪族文化，但新约则是以希腊文撰写，同时，基督教的教义神学成形时，曾受到希腊与拉丁文化的影响，因此当然也就受到希腊哲学的影响。 | When we get to Christianity the picture becomes more complicated. Christianity also has a Semitic background, but the New Testament was written in Greek, and when the Christian theology or creed was formulated, it was influenced by Greek and Latin, and thus also by Hellenistic philosophy. |
| 我们说过，印欧民族乃是多神论者，但闪族一开始就相信宇宙间只有一个上帝，这就是所谓的“一神论”。犹大教、基督教与伊斯兰教都是一神论的宗教。 | The Indo-Europeans believed in many different gods. It was just as characteristic for the Semites that from earliest times they were united in their belief in one God. This is called monotheism. Judaism, Christianity, and Islam all share the same fundamental idea that there is only one God. |
| 闪族文化另外一个共同的特色是相信历史乃是呈直线式发展，捷句话说，他们认为历史是一条不断延伸的线。神在鸿濛大初时创造了世界，历史从此展开，但终于有一天它会结束，而这一天就是所谓的“最后审判日”，届时神将会对所有生者与死者进行审判。 | The Semites also had in common a linear view of history. In other words, history was seen as an ongoing line. In the beginning God created the world and that was the beginning of history. But one day history will end and that will be Judgment Day, when God judges the living and the dead. |
| 历史扮演的角色乃是这西方三大宗教中一个很重要的特色。 | The role played by history is an important feature of these three Western religions. |
| 他们相信，上帝会干预历史发展的方向，他们甚至认为历史存在的目的，是为了让上帝可以完成他在这世界的旨意。就像他曾经带领亚伯拉罕到“应许之地”一般，他将带领人类通过历史，迈向“最后审判日”。当这一天来临时，世界上所有的邪恶都将被摧毁。 | The belief is that God intervenes in the course of history--even that history exists in order that God may manifest his will in the world, just as he once led Abraham to the "Promised Land," he leads mankind's steps through history to the Day of Judgment. When that day comes, all evil in the world will be destroyed. |
| 由于强调上帝在历史过程中所扮演的角色，闪族人数千年来一直非常注重历史的纪录。这些历史文献后来成为圣经的核心。 | With their strong emphasis on God's activity in the course of history, the Semites were preoccupied with the writing of history for many thousands of years. And these historical roots constitute the very core of their holy scriptures. |
| 到了今天，耶路撒冷城仍是犹太人、基督徒与伊斯兰教徒共同的重要宗教中心。这显示三大宗教显然具有某种相同的背景。 | Even today the city of Jerusalem is a significant religious center for Jews, Christians, and Muslims alike. This indicates something of the common background of these three religions. |
| 我们曾经说过，对印欧人而言，最重要的感官乃是视觉。而有趣的是，闪族文化中最重要的感官则是听觉，因此犹大人的圣经一开始就是“听哪!以色列”。在旧约圣经中我们也读到人们如何“听到”上帝的话语，而犹太先知通常也以“耶和华(上帝)说”这几个字开始他们的布道。同样的，基督教也强调信徒应“听从”上帝的话语。无论基督教、犹太教或伊斯兰教，同样都有大声朗诵经文的习惯。 | We said that the most important of the senses for Indo-Europeans was sight. How important hearing was to the Semitic cultures is just as interesting. It is no accident that the Jewish creed begins with the words: "Hear, O Israel!" In the Old Testament we read how the people "heard" the word of the Lord, and the Jewish prophets usually began their sermons with the words: "Thus spake Jehovah (God)." "Hearing" the word of God is also emphasized in Christianity. The religious ceremonies of Christianity, Judaism, and Islam are all characterized by reading aloud or "reciting." |
| 此外，我曾提到印欧人经常以图画或雕刻来描绘诸神的形象。 | I also mentioned that the Indo-Europeans always made pictorial representations or sculptures of their gods. |
| 在这一点上闪族人正好相反，他们从来不这样做，对闪族人而言，描绘或雕凿神像是不可以的。 | It was just as characteristic for the Semites that they never did. They were not supposed to create pictures or sculptures of God or the "deity." |
| 旧约曾训诫人们不要制作任何神像。 | The Old Testament commands that the people shall not make any image of God. |
| 你也许会想： “可是，基督教会的教堂却到处都是耶稣与上帝的画像呀广没错，确是如此。不过，这是基督教受到希腊罗马文化影响的结果(希腊与俄罗斯等地的希腊正教至今仍不许信徒制作有关圣经故事的雕像)。 | But the Christian churches are full of pictures of Jesus and God, you are probably thinking. True enough, Sophie, but this is just one example of how Christendom was influenced by the Greco-Roman world. (In the Greek Orthodox Church--that is, in Greece and in Russia-- "graven images," or sculptures and crucifixes, from Bible stories are still forbidden.) |
| 与东方各大宗教相反的是，西方三大宗教强调上帝与造物之间有一段距离。对他们而言，生命的目的不在脱离轮回，而在于从罪恶与谴责中得救。此外，西方的宗教生活较偏重祈祷、布道和研究圣经，而不在于自省与打坐。 | In contrast to the great religions of the Orient, the three Western religions emphasize that there is a distance between God and his creation. The purpose is not to be released from the cycle of rebirth, but to be redeemed from sin and blame. Moreover, religious life is characterized more by prayer, sermons, and the study of the scriptures than by self-communion and meditation. |
| 以色列 | Israel |
| 苏菲，我无意与你的宗教课老师互别苗头，但现在我想简短地谈一下基督教与犹大文化的渊源。 | I have no intention of competing with your religion teacher, Sophie, but let us just make a quick summary of Christianity's Jewish background. |
| 一切都是从上帝创造世界时开始。你可以在圣经第一页看到这件事的始末。后来人类开始反抗上帝，为了惩罚他们，上帝不但将亚当与夏娃逐出伊甸园，并且从此让人类面对死亡。 | It all began when God created the world. You can read how that happened on the very first page of the Bible. Then mankind began to rebel against God. Their punishment was not only that Adam and Eve were driven from the Garden of Eden--Death also came into the world. |
| 人类对上帝的反抗乃是贯穿整部圣经的主题，旧约创世记中记载洪水与诺亚方舟的故事。然后我们读到上帝与亚伯拉罕以及他的子孙立约，要求亚伯拉罕与他的世代子孙都必须遵守上帝的戒律。为了奖赏他们，上帝答应保护亚伯拉罕的后裔。公元前一二00年左右，上帝在西乃山上向摩西颁布十诫时，又再次与他立约。那时以色列人在埃及已经当了很久的奴隶，但借着上帝的帮助，他们在摩西的领导下终于回到了以色列的土地。 | Man's disobedience to God is a theme that runs right through the Bible. If we go further on in the Book of Genesis we read about the Flood and Noah's Ark. Then we read that God made a covenant with Abraham and his seed. This covenant--or pact--was that Abraham and all his seed would keep the Lord's commandments. In exchange God promised to protect all the children of Abraham. This covenant was renewed when Moses was given the Ten Commandments on Mount Sinai around the year 1200 B.C. At that time the Israelites had long been held as slaves in Egypt, but with God's help they were led back to the land of Israel. |
| 约公元前一千年时(在希腊哲学诞生很久很久之前)有三位伟大的以色列王。第一位是扫罗王，第二位是大卫王，第三位是所罗门王。当时，所有的以色列子孙已经在这个王国之下团结起来。尤其是大卫王统治时期，以色列在政治、军事与文化上都卓然有成。 | About 1,000 years before Christ--and therefore long before there was anything called Greek philosophy--we hear of three great kings of Israel. The first was Saul, then came David, and after him came Solomon. Now all the Israelites were united in one kingdom, and under King David, especially, they experienced a period of political, military, and cultural glory. |
| 依当时的习俗，国王被遴选出来时，要由人民行涂油礼，因此他们被赋予“弥赛亚”(意为“受膏者”)的称号。在宗教的意义上，国王被视为上帝与他的子民间的媒介，因此国王也称为“上帝之子”，而他的王国则可称为“天国”。 | When kings were chosen, they were anointed by the people. They thus received the title Messiah, which means "the anointed one." In a religious sense kings were looked upon as a go-between between God and his people. The king could therefore also be called the "Son of God" and the country could be called the "Kingdom of God." |
| 然而，不久之后，以色列的国力开始式微，国家也分裂成南北•两国，南国为“犹太”，北国则仍称“以色列”。公元前七二二年时北国被亚述人征服，失去了政治与宗教的影响力。南国的命运也好不了多少。它在公元前五八六午时被巴比伦人征服，圣殿被毁，大多数人民也被运往巴比伦充当奴隶。这段“巴比伦奴隶时期”一直持续了四十余年，直到公元前五三九年时以色列人民才获准返回耶路撒冷，重建圣殿。然而，一直到基督降生，犹太人都生活在异族统治之下。 | But before long Israel began to lose its power and the kingdom was divided into a Northern kingdom (Israel) and a Southern kingdom (Judea). In 722 B.C. the Northern kingdom was conquered by the Assyrians and it lost all political and religious significance. The Southern kingdom fared no better, being conquered by the Babylonians in 586 B.C. Its temple was destroyed and most of its people were carried off to slavery in Babylon. This "Babylonian captivity" lasted until 539 B.C. when the people were permitted to return to Jerusalem, and the great temple was restored. But for the rest of the period before the birth of Christ the Jews continued to live under foreign domination. |
| 犹太人经常提出的一个问题是：上帝既已答应保护以色列，为何大卫的王国会被摧毁? 犹太人又为何一次次遭逢劫难? 不过，话说回来，人们也曾答应要遵守上帝的诫律。因此，愈来愈多人相信，上帝是因为以色列不遵守诫律才加以惩罚。 | The question Jews constantly asked themselves was why the Kingdom of David was destroyed and why catastrophe after catastrophe rained down on them, for God had promised to hold Israel in his hand. But the people had also promised to keep God's commandments. It gradually became widely accepted that God was punishing Israel for her disobedience. |
| 公元前七五O年左右，有多位先知开始宣称上帝已因以色列不遵守诫律而发怒。他们说，总有一天上帝会对以色列进行最后的审判。我们称这类预言为“末日预言”。 | From around 750 B.C. various prophets began to come forward preaching God's wrath over Israel for not keeping his commandments. One day God would hold a Day of Judgment over Israel, they said. We call prophecies like these Doomsday prophecies. |
| 后来，又另有一些先知预言上帝将拯救少数的子民，并且派遣一位“和平之子”或大卫家族的国王协助他们重建大卫的王国，使这些人民享受繁荣的生活。 | In the course of time there came other prophets who preached that God would redeem a chosen few of his people and send them a "Prince of Peace" or a king of the House of David. He would restore the old Kingdom of David and the people would have a future of prosperity. |
| 先知以赛亚说： “那坐在黑暗里的百姓，看见了大光，坐在死荫之地的人，有光发现照着他们。”我们称这类预言为“救赎预言”。 | The people that walked in darkness will see a great light, said the prophet Isaiah, and "they that dwell in the land of the shadow of death, upon them hath the light shined." We call prophecies like these prophecies of redemption. |
| 总而言之，以色列的予民原来在大卫王的统治之下安居乐业，但后来当情形每下愈况时，他们的先知开始宣称有一天将会出现一位大卫家族的新国王。这位“弥赛亚”或“上帝之予”将“拯救”人民，使以色列重新成为一个伟大的国家，并建立“天国”。 | To sum up: The children of Israel lived happily under King David. But later on when their situation deteriorated, their prophets began to proclaim that there would one day come a new king of the House of David. This "Messiah," or "Son of God," would "redeem" the people, restore Israel to greatness, and found a "Kingdom of God." |
| 耶稣 | Jesus |
| 苏菲，你还在看吗? 我刚才说的关键字是“弥赛亚”、“上帝之子”与“天国”。最初人们只是从政治角度来解释这些字眼。在耶稣的时代，有很多人想象将来会出现一位“救世主”(像大卫王一样有才干的政治、军事与宗教领袖)。这位“救世主”被视为国家救星，可以使犹大人脱离受罗马人统治之苦。 | I assume you are still with me, Sophie? The key words are "Messiah," "Son of God," and "Kingdom of God." At first it was all taken politically. In the time of Jesus, there were a lot of people who imagined that there would come a new "Messiah" in the sense of a political, military, and religious leader of the caliber of King David. This "savior" was thus looked upon as a national deliverer who would put an end to the suffering of the Jews under Roman domination. |
| 这固然是一件美事，但也有许多人把眼光放得较远。在那两百年间，不断有先知预言上帝应许派来的“救世主”将会拯救全世界。 | Well and good. But there were also many people who were more farsighted. For the past two hundred years there had been prophets who believed that the promised "Messiah" would be the savior of the whole world. |
| 他不仅将使以色列人挣脱异族的桎梏，并将拯救所有世人，使其免于罪草与上帝的责罚，得到永生。这种渴望救赎的想法在希腊文化影响所及的各地区也很普遍。 | He would not simply free the Israelites from a foreign yoke, he would save all mankind from sin and blame--and not least, from death. The longing for "salvation" in the sense of redemption was widespread all over the Hellenistic world. |
| 于是拿撒勒的耶稣出现了。他不是唯一以“救世主”姿态出现的人，但他同时也使用“上帝之予”、“天国”与“救赎”等字眼，因此保持了他与旧先知之间的联系。他骑马进入耶路撒冷，接受群众赞颂为人民救星，仿佛从前的国王在登基时例行的“加冕典礼”一般。 | So along comes Jesus of Nazareth. He was not the only man ever to have come forward as the promised "Messiah." Jesus also uses the words "Son of God," the "Kingdom of God," and "redemption." In doing this he maintains the link with the old prophets. He rides into Jerusalem and allows himself to be acclaimed by the crowds as the savior of the people, thus playing directly on the way the old kings were installed in a characteristic "throne accession ritual." |
| 他并接受民众涂油。他说： | He also allows himself to be anointed by the people. |
| “时候到了，天国近了。” | The time is fulfilled, he says, and "the Kingdom of God is at hand." |
| 这些都很重要，但请你注意：耶稣不同于其他“救世主”，因为他声明他并非军事或政治叛徒。他的任务要比这伟大得多。他宣称每一个人都可以得到上帝的拯救与赦免，因此他可以置身沿途所见的人群中，对他们说： | But here is a very important point: Jesus distinguished himself from the other "messiahs" by stating clearly that he was not a military or political rebel. His mission was much greater. He preached salvation and God's forgiveness for everyone. To the people he met on his way he said |
| “你们的罪已经得到赦免了。” | Your sins are forgiven you for his name's sake. |
| 这种“赦免罪恶”的方式是当时人闻所未闻的。更糟的是他称上帝为“天父”。对于当时的犹太人而言，这是从未有过的事。于是，不久后，律法学者便一致起而反对他。他们一步一步地准备将他处决。 | Handing out the "remission of sins" in this way was totally unheard of. And what was even worse, he addressed God as "Father" (Abba). This was absolutely un-precedented in the Jewish community at that time. It was therefore not long before there arose a wave of protest against him among the scribes. |
| 当时的情况是这样： | So here was the situation: |
| 耶稣那个时代有许多人等待一位“救世主”在嘹亮的军号声中(换句话说，就是大举挥军)重建“天国”。耶稣传道时的确也时常提到“天国”这个字眼，但意义要宽广得多。耶稣说，“天国”就是爱你的邻居、同情病弱穷困者，并宽恕犯错之人。 | a great many people at the time of Jesus were waiting for a Messiah who would reestablish the Kingdom of God with a great flourish of trumpets (in other words, with fire and sword). The expression "Kingdom of God" was indeed a recurring theme in the preachings of Jesus--but in a much broader sense. Jesus said that the "Kingdom of God" is loving thy neighbor, compassion for the weak and the poor, and forgiveness of those who have erred. |
| ”’于是，“天国”这样一个原本具有战争意味的古老字眼，到了耶稣口中便在意义上有了一百八十度的转变。人们原本期待的是一位很快能够建立“天国”的军事领袖，但他们看到的却是穿着短袍、凉鞋，告诉他们“天国”——或“新约”——就是要“爱邻如己”的耶稣。除此之外，耶稣还说我们必须爱我们的敌人，当他们打我们时，我们不得报复，不但如此，我们还要“把另外一边脸转过来”让他们打，同时我们必须宽恕，不止宽恕七次，更要宽恕七十个七次。 | This was a dramatic shift in the meaning of an age-old expression with warlike overtones. People were expecting a military leader who would soon proclaim the establishment of the Kingdom of God, and along comes Jesus in kirtle and sandals telling them that the Kingdom of God-- or the "new covenant"--is that you must "love thy neighbor as thyself." But that was not all, Sophie, he also said that we must love our enemies. When they strike us, we must not retaliate; we must even turn the other cheek. And we must forgive--not seven times but seventy times seven. |
| 耶稣用他一生的行动显示，他并不以和妓女，贪污、放高利贷的人与政治颠覆分子交谈为耻。但他所行之事还不止于此；他说一个把父亲的家财挥霍净尽的浪子或一个侵吞公款的卑微税吏只要肯悔改并祈求上帝宽恕，在上帝眼中就是一个义人，因为上帝的恩典浩瀚广大。 | Jesus himself demonstrated that he was not above talking to harlots, corrupt usurers, and the politically subversive. But he went even further: he said that a good-for-nothing who has squandered all his father's inheritance-- or a humble publican who has pocketed official funds-- is righteous before God when he repents and prays for forgiveness, so great is God's mercy. |
| 然而，耶稣还认为，像浪子与税吏这般的罪人在上帝眼中比那些到处炫耀自己德行的法利赛人要更正直，更值得宽恕。 | But hang on--he went a step further: Jesus said that such sinners were more righteous in the eyes of God and more deserving of God's forgiveness than the spotless Pharisees who went around flaunting their virtue. |
| 耶稣指出，没有人能够获得上帝的怜悯，我们也不能(像许多希腊人相信的)拯救自己。耶稣在《登山宝训》中要求人们遵守的严格道德规范不仅显示上帝的旨意，也显示在上帝眼中，没有人是正直的。上帝的恩典无垠无涯，但我们必须向他祈祷，才能获得宽恕。 | Jesus pointed out that nobody can earn God's mercy. We cannot redeem ourselves (as many of the Greeks believed). The severe ethical demands made by Jesus in the Sermon on the Mount were not only to teach what the will of God meant, but also to show that no man is righteous in the eyes of God. God's mercy is boundless, but we have to turn to God and pray for his forgiveness. |
| 有关耶稣与他的教诲的细节，我还是留给你的宗教老师来讲授吧。这可不是一件容易的事。我希望他能够让你们了解耶稣是一个多么伟大不凡的人。他很巧妙地用那个时代的语言，赋予一个古老的战争口号崭新而宽广的意义。无怪乎他会被钉上十字架，因为他那些有关救赎的崭新信息已经威胁到当时许多人的利益与在位者的权势，因此他们非铲除他不可。 | I shall leave a more thorough study of Jesus and his teachings to your religion teacher. He will have quite a task. I hope he will succeed in showing what an excep-tional man Jesus was. In an ingenious way he used the language of his time to give the old war cries a totally new and broader content. It's not surprising that he ended on the Cross. His radical tidings of redemption were at odds with so many interests and power factors that he had to be removed. |
| 在谈到苏格拉底时，我们发现，如果有人诉诸人们的理性，对某些人可能会造成很大的威胁。同样的，在耶稣的身上，我们也发现要求人们无条件地爱别人、无条件地宽恕别人，也可能对于某些人造成极大的威胁。即使在今天，我们也可以看到，当人民开始要求和平与爱、要求让穷人免于饥饿、要求当权者赦免政敌时，强权也可能因此在一夕之间倾覆。 | When we talked about Socrates, we saw how dangerous it could be to appeal to people's reason. With Jesus we see how dangerous it can be to demand unconditional brotherly love and unconditional forgiveness. Even in the world of today we can see how mighty powers can come apart at the seams when confronted with simple demands for peace, love, food for the poor, and amnesty for the enemies of the state. |
| 你也许还记得柏拉图对于苏格拉底这位雅典最正直的人居然被处死一事如何忿忿不平。根据基督教的教义，耶稣也是世上唯一正直的人。然而他最后还是被判了死刑。基督徒说他是为了人类而死，这就是一般所称的“基督受难记”。 | You may recall how incensed Plato was that the most righteous man in Athens had to forfeit his life. According to Christian teachings, Jesus was the only righteous person who ever lived. Nevertheless he was condemned to death. Christians say he died for the sake of humanity. This is what Christians usually call the "Passion" of Christ. |
| 耶稣是“受苦的仆人” (sufferingservant)，背负起人类所有的罪孽，以使我们能够得到“救赎”，并免受上帝的责罚。 | Jesus was the "suffering servant" who bore the sins of humanity in order that we could be "atoned" and saved from God's wrath. |
| 保罗 | Paul |
| 耶稣被钉上十字架后就下葬了。几天后有人传言他已经从坟墓中复活。因此证明他并非凡人，而真正是“上帝之子”。 | A few days after Jesus had been crucified and buried, rumors spread that he had risen from the grave. He thereby proved that he was no ordinary man. He truly was the "Son of God." |
| 我们可以说复活节当天早上，人们传言耶稣复活之时就是基督教会创始之日。 | We could say that the Christian Church was founded on Easter Morning with the rumors of the resurrection of Jesus. |
| 保罗已经断言：“若基督没有复活，则我们所传的便是枉然，你们所信的也是枉然。” | This is already established by Paul: "And if Christ be not risen, then is our preaching vain and your faith is also vain." |
| 如今全人类都可以盼望“肉体的复活”，因为耶稣正是为了拯救我们才被钉上十字架。不过，苏菲，你不要忘了： | Now all mankind could hope for the resurrection of the body, for it was to save us that Jesus was crucified. But, dear Sophie, remember that: |
| 从犹太人的观点来看，世间并没有“不朽的灵魂”，也没有任何形式的“转生”。这些都是希腊人和整个印欧民族的想法。基督教认为人并没有什么东西（如灵魂)是生来就不朽的。虽然基督教会相信“人的肉体将复活并得到永生”，但我们之所以能免于死亡与“天谴”，乃是由于上帝所行的神迹之故，并非由于我们自身的努力或先天的能力。 | from a Jewish point of view there was no question of the "immortality of the soul" or any form of "transmigration"; that was a Greek--and therefore an Indo-European--thought. According to Christianity there is nothing in man--no "soul," for example-- that is in itself immortal. Although the Christian Church believes in the "resurrection of the body and eternal life," it is by God's miracle that we are saved from death and "damnation." It is neither through our own merit nor through any natural--or innate--ability. |
| 秉持着这种信念，早期的基督徒开始传扬相信耶稣基督即可得救的“福音”。他们宣称，在耶稣居间努力之下，“天国”即将实现。 | So the early Christians began to preach the "glad tidings" of salvation through faith in Jesus Christ. Through his mediation, the "Kingdom of God" was about to be-come a reality. |
| 他们想使全世界归于基督的名下。(Christ"基督”这个字是希腊文救世主”的意思。在希伯来文中，此字为messlah，即“弥赛亚”。) | Now the entire world could be won for Christ. (The word "christ" is a Greek translation of the Hebrew word "messiah," the anointed one.) |
| 耶稣去世数年后，法利赛人保罗改信基督教。他在希腊罗马各地游历布道，使基督教义传遍世界各地。我们在圣经使徒行传中可以读到有关的记载。从他写给早期教会会众的多封使徒书信中，我们可以了解保罗传扬的教义。 | A few years after the death of Jesus, the Pharisee Paul converted to Christianity. Through his many missionary journeys across the whole of the Greco-Roman world he made Christianity a worldwide religion. We hear of this in the Acts of the Apostles. Paul's preaching and guidance for the Christians is known to us from the many epistles written by him to the early Christian congregations. |
| 后来，保罗来到了雅典。他直接前往这个哲学首府的市中心广场，据说当时他“看见满城都是偶像，就心里着急”。他拜访了雅典城内的犹太教会堂，并与伊比鸠鲁学派和斯多葛学派的哲学家谈话。 | He then turns up in Athens. He wanders straight into the city square of the philosophic capital. And it is said that "his spirit was stirred in him, when he saw the city wholly given to idolatry." He visited the Jewish synagogue in Athens and conversed with Epicurean and Stoic philosophers. |
| 他们带他到最高法院所在的一座小丘上，问他： | They took him up to the Areopagos hill and asked him: |
| “你所讲的这新道，我们也可以知道吗? 因为你有些奇怪的事传到我们耳中，我们愿意知道这些事是什么意思。” | May we know what this new doctrine, whereof thou speakest, is? For thou bringest certain strange things to our ears: we would know therefore what these things mean. |
| 苏菲，你可以想象吗? 一个犹太人突然出现在雅典的市集，并开始谈到一个被钉在十字架上而后从坟墓里复活的救星。从保罗这次造访雅典，我们便可察觉到希腊哲学与基督教救赎的教义间即将发生的冲突。不过保罗显然办到了一件事： | Can you imagine it, Sophie? A Jew suddenly appears in the Athenian marketplace and starts talking about a savior who was hung on a cross and later rose from the grave. Even from this visit of Paul in Athens we sense a coming collision between Greek philosophy and the doctrine of Christian redemption. |
| 他使得雅典人倾听他的言论。在最高法院小丘——卫城的宏伟神殿下——他发表了以下演讲： | But Paul clearly succeeds in getting the Athenians to listen to him. From the Areopagos--and beneath the proud temples of the Acropolis-- he makes the following speech: |
| 众位雅典人哪，我看你们凡事很敬畏鬼神。我游行的时候，观看你们所敬拜的，遇见一座坛，上面写着未识之神。你们所不认识而敬拜的，我现在告诉你们。 | Ye men of Athens, I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. |
| 创造宇宙和其中万物的神，既是天地的主，就不住人手所造的殿，也不用人手服侍，好像缺少什么，自己倒将生命、气息、万物赐给万人。他从一本造出万族的人，住在全地上，并且预先定准他们的年限和所住的疆界。要叫他们寻求神，或者可以揣摩而得，其实他离我们各人不远。 | God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things. And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him and find him, though he be not far from every one of us. |
| 我们生活、动作、存留都在乎他。就如你们作诗的，有人说，我们也是他所生的。我们既是神所生的，就不当以为神的神性像人用手艺、心思所雕刻的金、银、石。世人蒙昧无知的时候，神并不监察，如今却吩咐各处的人都要悔改。 | For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. And the times of this ignorance God winked at; but now commandeth all men everywhere to repent: |
| 因为他已经定了日子，要借着他所设立的人，按公义审判天下。并且叫他从死里复活，给万人作可信的凭据。 | Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given as-surance unto all men, in that he hath raised him from the dead." |
| 从保罗到雅典传教开始，基督教会就逐渐渗透希腊罗马地区。 | Paul in Athens, Sophie! Christianity has begun to penetrate the Greco-Roman world as something else, something completely different from Epicurean, Stoic, or Neoplatonic philosophy. |
| 它虽不同于希腊原有的伊比鸠鲁学派、斯多葛学派或新柏拉图哲学，但保罗仍然在两者间找到了共同点。他强调世人皆试图寻找上帝。对希腊人而言这并非新的概念，但是保罗声称上帝已经向人类显现他自己，并且实际上已经把手伸给人类，因此他不再是一位人们可用理性来了解的“哲学的上帝”，也不是“金、银、石雕刻的偶像”(这两者在希腊的卫城与市集中到处都是)，而是一位“不住人手所造殿”的神，也是一位会干预历史发展方向，并为世人而死在十字架上的人形的神。 | But Paul nevertheless finds some common ground in this culture. He emphasizes that the search for God is natural to all men. This was not new to the Greeks. But what was new in Paul's preaching is that God has also revealed himself to mankind and has in truth reached out to them. So he is no longer a "philosophic God" that people can approach with their understanding. Neither is he "an image of gold or silver or stone"--there were plenty of those both on the Acropolis and down in the marketplace! He is a God that "dwelleth not in temples made with hands." He is a personal God who intervenes in the course of history and dies on the Cross for the sake of mankind. |
| 根据使徒行传的记载，保罗在最高法院小丘发表演讲，提到耶稣死而复活的事时，有人就讥笑他，但也有人说： | When Paul had made his speech on the Areopagos, we read in the Acts of the Apostles, some mocked him for what he said about the resurrection from the dead. But others said: |
| “我们再听你讲这个吧。”有些人后来追随保罗，开始信奉基督教，其中有一个女人名叫大马哩(Damaris)。这件事之所以特别值得一提，是因为妇女是最热切信奉基督教的族群之一。 | We will hear thee again of this matter. There were also some who followed Paul and began to believe in Christianity. One of them, it is worth noting, was a woman named Damaris. Women were amongst the most fervent converts to Christianity. |
| 就这样，保罗继续他的传教活动。耶稣受难数十年后，雅典、罗马、亚力山卓、以弗所(Ephesus)与哥林多(Corinth)等重要的希腊罗马城市都成立了基督教会。在后来的三四百年之间，整个希腊文化地区都成为基督教的世界。 | So Paul continued his missionary activities. A few decades after the death of Jesus, Christian congregations were already established in all the important Greek and Roman cities--in Athens, in Rome, in Alexandria, in Ephesos, and in Corinth. In the space of three to four hundred years, the entire Hellenistic world had become Christian. |
| 教义 | The Creed |
| 保罗对基督教的贡献不仅是做一个传教士而已，他对基督教的教会也有很大的影响。因为当时的教徒普遍需要灵性上的指引。 | It was not only as a missionary that Paul came to have a fundamental significance for Christianity. He also had great influence within the Christian congregations. There was a widespread need for spiritual guidance. |
| 耶稣受难后的最初几年中，基督教面临一个很重要的问题是：非犹太人(外邦人)是否可以成为基督徒? 还是一定要先归化为犹太人才可以? 又，外邦人——如希腊人——应该遵守十诫吗? | One important question in the early years after Jesus was whether non-Jews could become Christians without first becoming Jews. Should a Greek, for instance, observe the dietary laws? |
| 保罗认为，外邦人不一定要成为犹太人才可以信奉基督教，因为基督教不只是犹太人的宗教。它的目标在拯救全体世人。上帝与以色列订的“旧约”已经由耶稣代表上帝与人类订的“新约”所取代。 | Paul believed it to be unnecessary. Christianity was more than a Jewish sect. It addressed itself to everybody in a universal message of salvation. The "Old Covenant" between God and Israel had been replaced by the "New Covenant" which Jesus had established between God and mankind. |
| 无论如何，基督教并非当时唯一的宗教。我们已经看到希腊文化如何受到各种宗教的影响，因此，为了显示与其他宗教有别，也为了防止教会内部分裂，基督教会认为有必要提出一套简明扼要的教义。因此他们写成了第一部《使徒信经》(Creed)，总结基督徒教义的中心“信条”或主要教义。 | However, Christianity was not the only religion at that time. We have seen how Hellenism was influenced by a fusion of religions. It was thus vitally necessary for the church to step forward with a concise summary of the Christian doctrine, both in order to distance itself from other religions and to prevent schisms within the Christian Church. Therefore the first Creed was established, summing up the central Christian "dogmas" or tenets. |
| 其中一条是： 耶稣是神，也是人。他不仅是凭借上帝之力的“上帝之子”，他也是上帝本身。然而，他同时也是一个为人类分担灾祸并因此在十字架上受苦的“真人”。 | One such central tenet was that Jesus was both God and man. He was not the "Son of God" on the strength of his actions alone. He was God himself. But he was also a "true man" who had shared the misfortunes of mankind and actually suffered on the Cross. |
| 乍听之下，这话也许有自相矛盾之嫌，但教会的意思正是：上帝已经变成了人，耶稣不是一位“半人半神”(当时希腊与地中海东岸的许多宗教都相信宇宙有此类“半人半神”的存在)，教会宣称耶稣乃是“完全的神，完全的人”。 | This may sound like a contradiction. But the message of the church was precisely that God became man. Jesus was not a "demigod" (which was half man, half god). Belief in such "demigods" was quite widespread in Greek and Hellenistic religions. The church taught that Jesus was "perfect God, perfect man." |
| 后记 | Postscript |
| 亲爱的苏菲，让我再描述一下当时的整个情况。当基督教进入希腊罗马地区后，两种文化于是浩浩荡荡地交会融合，形成了历史上的一大文化革命。 | Let me try to say a few words about how all this hangs together, my dear Sophie. As Christianity makes its entry into the Greco-Roman world we are witnessing a dramatic meeting of two cultures. We are also seeing one of history's great cultural revolutions. |
| 此时，距早期希腊哲学家的年代已经大约有一千年了。古代时期就要过去，历史将进入以基督教为重心的中世纪。这段期间同样维持了将近一千年之久。 | We are about to step out of antiquity. Almost one thousand years have passed since the days of the early Greek philosophers. Ahead of us we have the Christian Middle Ages, which also lasted for about a thousand years. |
| 德国诗人歌德曾经说过： | The German poet Goethe once said that |
| “不能汲取三千年历史经验的人没有未来可言。”我不希望你成为这些人当中之一。我将尽我所能，让你熟悉你在历史上的根。这是人之所以为人(而不仅是一只赤身露体的猿猴)的唯一方式，也是我们避免在虚空中飘浮的唯一方式。 | he who cannot draw on three thousand years is living from hand to mouth. I don't want you to end up in such a sad state. I will do what I can to acquaint you with your historical roots. It is the only way to become a human being. It is the only way to become more than a naked ape. It is the only way to avoid floating in a vacuum. |
| “这是人之所以为人(而不仅仅是一只赤身露体的猿猴)的唯一方式……” | It is the only way to become a human being. It is the only way to become more than a naked ape ... |
| 苏菲坐了一会儿，从树篱的小洞中凝视着花园。她开始了解为何人必须要了解自己在历史上的根。对于以色列的子民来说，这当然是很重要的。 | Sophie sat for a while staring into the garden through the little holes in the hedge. She was beginning to understand why it was so important to know about her historical roots. It had certainly been important to the Children of Israel. |
| 她只是一个平凡的人而已。不过，如果她了解自己在历史上的根，她就不至于如此平凡了。 | She herself was just an ordinary person. But if she knew her historical roots, she would be a little less ordinary. |
| 同时，她生活在地球上的时间也不会只有几年而已。如果人类的历史就是她的历史，那么从某方面来说，她已经有好几千岁了。 | She would not be living on this planet for more than a few years. But if the history of mankind was her own history, in a way she was thousands of years old. |
| 苏菲拿着所有的信纸，爬出密洞，蹦蹦跳跳地穿过花园，回到楼上的房间。 | [[ Sophie took the envelope, put it in her secret place in the garden and returned to her room. ]] |
| 15 - 中世纪 | 15 - The Middle Ages |
| ……对了一部分并不等于错…… | ... going only part of the way is not the same as going the wrong way... |
| 一个星期过去了，艾伯特并没有来信，苏菲也没有再接到从黎巴嫩寄来的明信片。不过，她和乔安倒是还时常谈到她们在少校的小木屋中发现的那些明信片。那次乔安真的是被吓到了。不过由于后来也没有再发生什么事，于是当时的恐怖感就慢慢消退在功课与羽球之中了。 | A week passed without Sophie hearing from Alberto Knox. There were no more postcards from Lebanon either, although she and Joanna still talked about the cards they found in the major's cabin. Joanna had had the fright of her life, but as nothing further seemed to hap-pen, the immediate terror faded and was submerged in homework and badminton. |
| 苏菲一遍遍重读艾伯特的来信，试图寻找一些线索以解答有关席德的谜，她因此有许多机会消化古典哲学。现在她已经能够轻易地辨别德谟克里特斯与苏格拉底的不同，以及柏拉图与亚理斯多德的差异了。 | Sophie read Alberto's letters over and over, looking for some clue that would throw light on the Hilde mystery. Doing so also gave her plenty of opportunity to digest the classical philosophy. She no longer had difficulty in distinguishing Democritus and Socrates, or Plato and Aristotle, from each other. |
| 五月二十五日星期五那天，妈妈还没有回家。苏菲站在炉子前准备晚餐。这是他们母女订的协议。今天苏菲煮的是鱼丸萝卜汤，再简单不过了。 | On Friday, May 25, she was in the kitchen fixing dinner before her mother got home. It was their regular Friday agreement. Today she was making fish soup with fish balls and carrots. Plain and simple. |
| 屋外的风愈来愈大。苏菲站在那儿搅拌着汤时，转身朝窗户看。窗外的桦树正像玉蜀黍茎一般地摇摆不定。 | Outside it was becoming windy. As Sophie stood stirring the casserole she turned toward the window. The birch trees were waving like cornstalks. |
| 突然间，有个东西“啪”一声碰到窗框。苏菲再度转身来看，发现有一张卡片贴在窗户上。 | Suddenly something smacked against the window-pane. Sophie turned around again and discovered a card sticking to the window. |
| 那是一张明信片。即使透过玻璃，她也可以看清楚，上面写着：“请苏菲代转席德”。 | It was a postcard. She could read it through the glass: "Hilde Moller Knag, c/o Sophie Amundsen." |
| 她早料到了。她打开窗户取下那张明信片，它总不会是被风一路从黎巴嫩吹到这里来的吧? 这张明信片的日期也是六月十五日。 | She thought as much! She opened the window and took the card. It could hardly have blown all the way from Lebanon! This card was also dated June 15. |
| 苏菲把汤从炉子上端下来，然后坐在餐桌旁。明信片上写着： | Sophie removed the casserole from the stove and sat down at the kitchen table. The card read: |
| 亲爱的席德： | Dear Hilde, |
| 我不知道你看到这张卡片时，你的生日过了没有。我希望还没有，至少不要过大久。对于苏菲来说，一两个星期也许不像我们认为的那么漫长。我将回家过仲夏节。到时，我们就可以一起坐在秋汗上看海看几个小时。我有好多话要跟你说。对了，爸爸我有时对一千年来犹太人、基督徒与伊斯兰教徒之间的纷争感到非常沮丧。 | I don't know whether it will still be your birthday when you read this card. I hope so, in a way; or at least that not too many days have gone by. A week or two for Sophie does not have to mean just as long for us. I shall be coming home for Midsummer Eve, so we can sit together for hours in the glider, looking out over the sea, Hilde. We have so much to talk about. Love from Dad, who sometimes gets very depressed about the thousand-year-long strife between Jews, Christians, and Muslims. |
| 我必须时常提醒自己，这三个宗教事实上都是从亚伯拉罕而来的。因此，我想，他们应该都向同一个上帝祷告吧!在这里，该隐与亚伯仍然还未停止互相残杀。 | I have to keep reminding myself that all three religions stem from Abraham. So I suppose they all pray to the same God. Down here, Cain and Abel have not finished killing each other. |
| P．S：请替我向苏菲打招呼。可怜的孩子，她还是不知道这到卜是怎么回事。不过我想你大概知道吧! | P.S. Please say hello to Sophie. Poor child, she still doesn't know how this whole thing hangs together. But perhaps you do? |
| 苏菲把头趴在桌子上，觉得好累。她的确不知道这究竟是怎么回事。不过席德却好像知道。 | Sophie put her head down on the table, exhausted. One thing was certain--she had no idea how this thing hung together. But Hilde did, presumably. |
| 如果席德的父亲要她向苏菲打招呼，这表示席德对苏菲的了解比苏菲对她的了解多。这件事情实在太复杂了。苏菲决定回去继续做晚饭。 | If Hilde's father asked her to say hello to Sophie, it had to mean that Hilde knew more about Sophie than Sophie did about Hilde. It was all so complicated that Sophie went back to fixing dinner. |
| 居然有明信片会自己飞到厨房的窗户上来!这应该可以算是航空邮件了吧! | A postcard that smacked against the kitchen window all by itself! You could call that airmail! |
| 她刚把汤锅放在炉子上，电话就响了起来。 | As soon as she had set the casserole on the stove again, the telephone rang. |
| 如果是爸爸打来的该多好j她急切希望他赶快回家，她就可以告诉他这几个礼拜以来发生的事。不过她想很可能只是乔安或妈妈打来的……苏菲赶快拿起话筒。 | Suppose it was Dad! She wished desperately that he would come home so she could tell him everything that had happened in these last weeks. But it was probably only Joanna or Mom. Sophie snatched up the phone. |
| “我是苏菲。”她说。 | Sophie Amundsen, she said. |
| “是我。”电话里的声音说。 | "It's me," said a voice. |
| 是一个男人的声音。苏菲可以确定这人不是她爸爸，而且这个声音她以前听过。 | Sophie was sure of three things: it was not her father. But it was a man's voice, and a voice she knew she had heard before. |
| “你是哪一位? ” | Who is this? |
| “我是艾伯特。” | It's Alberto. |
| “哦!” | Ohhh! |
| 苏菲讲不出话来。她这才想到原来自己是在高城的录影带上听过这个声音。 | Sophie was at a loss for words. It was the voice from the Acropolis video that she had recognized. |
| “你还好吗? ” | Are you all right? |
| “我没事。” | Sure. |
| “从现在起，我不会再寄信给你了。” | From now on there will be no more letters. |
| “不过，我并没有寄一只青蛙给你呀]” | But I didn't send you a frog! |
| “我们必须见面。因为，情况开始变得比较急迫了 | We must meet in person. It's beginning to be urgent, you see. |
| “为什么? ” | Why? |
| “因为席德的爸爸正在向我们逼近。” | Hilde's father is closing in on us. |
| “怎么逼近? ” | Closing in how? |
| “从四面八方逼近。现在我们必须一起努力。” | On all sides, Sophie. We have to work together now. |
| “怎么做呢? ” | How...? |
| “在我告诉你有关中世纪的事以前，你是帮不上什么忙的。还有，我们也应该谈一谈文艺复兴时期和十七世纪。柏克莱是最重要的人物……” | But you can't help much before I have told you about the Middle Ages. We ought to cover the Renaissance and the seventeenth century as well. Berkeley is a key figure... |
| “他不是少校的小木屋里那幅肖像画中的人吗? ” | Wasn't he the man in the picture at the major's cabin? |
| “没错。也许这场对抗就是和他的哲学有关。” | That very same. Maybe the actual struggle will be waged over his philosophy. |
| “听起来好像在打仗一样。” | You make it sound like a war. |
| “我宁可说这是一场意志之战。我们必须吸引席德的注意力，并且设法使她在她父亲回到黎乐桑之前站在我们这边。” | I would rather call it a battle of wills. We have to attract Hilde's attention and get her over on our side before her father comes home to Lillesand. |
| “我还是不懂。” | I don't get it at all. |
| “也许那些哲学家们能够让你明白。早上四点你到圣玛莉教堂来找我，不过你只能一个人来。” | Perhaps the philosophers can open your eyes. Meet me at St. Mary's Church at eight o'clock tomorrow morning. But come alone, my child. |
| 中世纪“半夜去呀? ” | So early in the morning? |
| 电话“卡!”的响了一声。 | The telephone clicked. |
| “喂? ” | Hello? |
| 电话里传来嗡嗡的声音。他把电话挂上了!苏菲冲回炉子旁，汤已经沸腾，差点溢了出来。 她把鱼丸和萝卜放进汤锅中，然后开小火。 | He had hung up! Sophie rushed back to the stove just before the fish soup boiled over. |
| 圣玛莉教堂? 那是一座中世纪的古老教堂，以石材建成，现在只有在开音乐会及特殊场合时才使用，夏天有时也会开放给游客参观。不过，半夜里它不可能会开门吧? | St. Mary's Church? That was an old stone church from the Middle Ages. It was only used for concerts and very special ceremonies. And in the summer it was sometimes open to tourists. But surely it wasn't open in the middle of the night? |
| 午夜约会当妈妈进门时，苏菲已经把那张黎巴嫩寄来的明信片放在与艾伯特和席德有关的档案里。晚饭后，她便前往乔安家。 | When her mother got home, Sophie had put the card from Lebanon with everything else from Alberto and Hilde. After dinner she went over to Joanna's place. |
| 乔安刚开门，苏菲便对她说：“我们必须做一个很特别的安排” | We have to make a very special arrangement, she said as soon as her friend opened the door. |
| 然后她便不再作声，直到乔安把卧室的门关上为止。 | She said no more until Joanna had closed her bedroom door. |
| “这问题有点麻烦。”苏菲说。 | It's rather problematic, Sophie went on. |
| “你就说吧尸 | Spit it out! |
| “我必须告诉我妈，我今天晚上要睡在你这里。” | I'm going to have to tell Mom that I'm staying the night here. |
| “好极了。” | Great! |
| “但这只是一个借口而已，你懂吗? 我必须到别的地方去。” | But it's only something I'm saying, you see. I've got to go somewhere else. |
| “你好坏喔!要跟男生出去呀? ” | That's bad. Is it a guy? |
| “才不是，这件事和席德有关。” | No, it's to do with Hilde. |
| 乔安轻轻地吹了一声口哨。苏菲严肃地看着她的眼睛。 | Joanna whistled softly, and Sophie looked her severely in the eye. |
| “我今天晚上会过来，”她说。“不过明天凌晨三点时，我必须溜出去。你得帮我掩护，直到我回来为止。” | I'm coming over this evening, she said, "but at seven o'clock I've got to sneak out again. You've got to cover for me until I get back." |
| “可是你要到哪里去呢? 有什么事你非做不可? ” | But where are you going? What is it you have to do? |
| “抱歉，不能告诉你。” | Sorry. My lips are sealed. |
| 对于苏菲要在同学家过夜的事，妈妈一向不曾反对。事实上有{时苏菲觉得妈妈好像满喜欢一个人在家的样子。 | Sleepovers were never a problem. On the contrary, almost. Sometimes Sophie got the impression that her mother enjoyed having the house to herself. |
| 当苏菲出门时，妈妈只问了一句：“你会回家吃早饭吧? ” | You'll be home for breakfast, I suppose? was her mother's only remark as Sophie left the house. |
| “如果没回来，那就是在乔安家。” | If I'm not, you know where I am. |
| 她为什么要这样说呢? 这样可能会有破绽。 | What on earth made her say that? It was the one weak spot. |
| 苏菲到了乔安家后，她俩就像一般的女孩一样，叽叽喳喳聊到深夜。只不过，到了晚上一点左右他们终于准备要睡觉时，苏菲把闹钟上到三点十五分。 | Sophie's visit began like any other sleepover, with talk until late into the night. The only difference was that when they finally settled down to sleep at about two o'clock, Sophie set the alarm clock to a quarter to seven. |
| 两个小时后，苏菲把闹钟按掉，这时乔安醒了一下。 | Five hours later, Joanna woke briefly as Sophie switched off the buzzer. |
| “你要小心。”她含含糊糊地说。 | Take care, she mumbled. |
| 然后苏菲便上路了。到圣玛莉教堂要走好几英里路。不过虽然她晚上只睡了两三个小时，此刻她仍觉得自己很清醒。这时，东方的地平线上已经有一抹微红。 | Then Sophie was on her way. St. Mary's Church lay on the outskirts of the old part of town. It was several miles walk away, but even though she had only slept for a few hours she felt wide awake. |
| 她到达圣玛莉教堂的入口时，已经快要四点了。苏菲推了一下那扇巨大的门，竟然没有上锁。 | It was almost eight o'clock when she stood at the entrance to the old stone church. Sophie tried the massive door. It was unlocked! |
| 教堂里面安静而荒凉。一道淡蓝色的光透过彩色玻璃照进来。照见了无数个在空中游移不定的细小尘粒。在光的照射下，这些尘粒在教堂内各处形成一道又一道粗大的光束。苏菲坐在本堂中央的一张木椅上，视线穿过祭坛，落在一个古老、已经褪色的耶稣受难像上。 | Inside the church it was as deserted and silent as the church was old. bluish light filtered in through the stained-glass windows revealing a myriad of tiny particles of dust hovering in the air. The dust seemed to gather in thick beams this way and that inside the church. Sophie sat on one of the benches in the center of the nave, staring toward the altar at an old crucifix painted with muted colors. |
| 几分钟过去了。突然间管风琴开始演奏，苏菲不敢环顾四周。 | Some minutes passed. Suddenly the organ began to play. Sophie dared not look around. |
| 风琴奏出的曲调听起来颇为古老，也许是中世纪的乐曲。 | It sounded like an ancient hymn, probably from the Middle Ages. |
| 不久，教堂内又恢复一片静寂，然后苏菲听到有脚步声从后面走来。她应不应该回头看呢? 她决定把目光集中在十字架上的耶稣身上。 | There was silence again. Then she heard footsteps approaching from behind her. Should she look around? She chose instead to fix her eyes on the Cross. |
| 脚步声经过她，沿着侧廊前行。苏菲看到一个穿着棕色僧袍的身影乍看之下仿佛是直接从中世纪走来的一个僧侣。 | The footsteps passed her on their way up the aisle and she saw a figure dressed in a brown monk's habit. Sophie could have sworn it was a monk right out of the Middle Ages. |
| 她有点紧张但不很害怕。这个僧侣在祭坛前转了半圈，然后便爬上讲坛。他把身子前倾，俯视着苏菲，开始用拉丁文向她说话： | She was nervous, but not scared out of her wits. In front of the altar the monk turned in a half-circle and then climbed up into the pulpit. He leaned over the edge, looked down at Sophie, and addressed her in Latin: |
| “Gloria PatrietFilio etSpiritui sancto．Sicut eratin principio etnuncetsemperetinsaeculasaeculorum．Amen．” | Gloria Patri, et Filio, et Spiritui Sancto. Sicut erat in principio, et nunc, et semper et in saecula saeculorum. Amen. |
| “谁听得懂嘛！呆子!”她忍不住脱口而出。 | Talk sense, silly! Sophie burst out. |
| 她的声音在整座教堂内回响。 | Her voice resounded all around the old stone church. |
| 虽然她确定这个僧侣就是艾伯特，但她还是很后悔自己在如此庄严神圣的地方说出这样不恭敬的话。不过，这都是因为她太紧张的缘故。一个人紧张时，如果能打破一些禁忌就会觉得比较自在些。 | Although she realized that the monk had to be Alberto Knox, she regretted her outburst in this venerable place of worship. But she had been nervous, and when you're nervous its comforting to break all taboos. |
| 黑暗时代“嘘！”艾伯特举起一只手，就像神父要群众坐好时所做的动作。 | Shhh! Alberto held up one hand as priests do when they want the congregation to be seated. |
| “现在几点了，孩子? ”他问。 | What time is it now, my child? he asked. |
| “四点五分。”苏菲回答。她不再紧张了。 | 4:05. Sophie replied. She was no longer nervous. |
| “时候到了，中世纪已经开始了。” | The time has come, the Middle Ages have already started. |
| “中世纪在四点钟开始呀? ”苏菲问，觉得自己好蠢。 | Middle Ages began at four? asked Sophie, feeling stupid. |
| “是的，大约在四点钟时，然后是五点、六点、七点。不过时间就就好像静止不动一样。然后时间到了八点、九点与十点，但还是在中世纪。你也许会想，这是一个人起床展开新的一天的时刻。是的，我懂你的意思。不过，现在仍然是星期天，一长串无休无止的星期天。 | About four o'clock, yes. And then it was five and six and seven. But it was as if time stood still. And it got to be eight and nine and ten. But it was still the Middle Ages, you see. Time to get up to a new day, you may think. Yes, I see what you mean. But it is still Sunday, one long endless row of Sundays. |
| 然后，时钟会走到十一点、十二点与十三点。这是我们所称的高歌德(HighGothic)的时期，也是欧洲各大教堂开始兴建的时候。然后，大约在十四点时，有一只公鸡开始啼叫，于是漫长的中世纪就逐渐消逝了。” | And it got to be eleven and twelve and thirteen. This was the period we call the High Gothic, when the great cathedrals of Europe were built. And then, some time around fourteen hours, at two in the afternoon, a cock crowed--and the Middle Ages began to ebb away. |
| “这么说中世纪维持了十个小时啰? ”苏菲说。 | So the Middle Ages lasted for ten hours then, said Sophie. |
| 艾伯特把头探出棕色僧袍的头罩，打量着他面前的听众(这时只有一个十四岁的女孩而已)。 | Alberto thrust his head forward out of the brown monk's cowl and surveyed his congregation, which consisted of a fourteen-year-old girl. |
| “是的，如果每一个小时代表一百年的话。我们可以假装耶稣是在午夜诞生的，快到凌晨一点半时，保罗开始四处游历传教广刻钟后死于罗马。在接近凌晨三点时，基督教教会大致上仍遭到禁止，但到了公元后三一三年时，基督教已经被罗马帝国接受。这是在君士坦丁大帝统治的时候。许多年后，这位伟大的君主在临死前受洗成为基督徒。从公元三八O年起，基督教成为罗马帝国的国教。” | If each hour was a hundred years, yes. We can pretend that Jesus was born at midnight. Paul began his missionary journeys just before half past one in the morning and died in Rome a quarter of an hour later. Around three in the morning the Christian church was more or less banned, but by A.D. 313 it was an accepted religion in the Roman Empire. That was in the reign of the Emperor Constantine. The holy emperor himself was first baptized on his deathbed many years later. From the year 380 Christianity was the official religion throughout the entire Roman Empire. |
| “罗马帝国最后不是衰亡了吗? ” | Didn't the Roman Empire fall? |
| “这时它才刚开始瓦解而已。这段时期是文化史上变动最大的时期之一。第四世纪时，罗马不但外有北方蛮族进攻的威胁，内部也处于分崩离析的状态。公元三三O午时，君士坦丁大帝将罗马帝国的首都由罗马迁到他在通往黑海之处所兴建的一个城市——君士坦丁堡。许多人把这座新城市当成‘第二个罗马’。三九五年时；罗马帝国一分为二：西方帝国以罗马为中心，东方帝国则以君士坦丁堡为首都。四一O年时，罗马遭蛮族劫掠。到四七六年，整个西方帝国都被摧毁了。东方帝国则继续存在，一直到一四五三年土耳其人征服君士坦丁堡为止。” | It was just beginning to crumble. We are standing before one of the greatest changes in the history of culture. Rome in the fourth century was being threatened both by barbarians pressing in from the north and by disintegration from within. In A.D. 330 Constantine the Great moved the capital of the Empire from Rome to Constantinople, the city he had founded at the approach to the Black Sea. Many people considered the new city the second Rome." In 395 the Roman Empire was divided in two--a Western Empire with Rome as its center, and an Eastern Empire with the new city of Constantinople as its capital. Rome was plundered by bar-barians in 410, and in 476 the whole of the Western Empire was destroyed. The Eastern Empire continued to exist as a state right up until 1453 when the Turks conquered Constantinople." |
| “那时君士坦丁堡就改名为伊斯坦堡吗? ” | And its name got changed to Istanbul? |
| “没错!另外一个值得注意的年代是公元五二九年，也就是教会关闭雅典的柏拉图学园那一年。同年，圣本笃修会成立，成为历史上第一个大修会。这一年、因此成为基督教会箝制希腊哲学的一个象征。从此以后，修道院垄断了所有的教育与思想。这时，时钟正滴答走向五点半……” | That's right! Istanbul is its latest name. Another date we should notice is 529. That was the year when the church closed Plato's Academy in Athens. In the same year, the Benedictine order, the first of the great monastic orders, was founded. The year 529 thus became a symbol of the way the Christian Church put the lid on Greek philosophy. From then on, monasteries had the monopoly of education, reflection, and meditation. The clock was ticking toward half past five ... |
| 苏菲很快便了解艾伯特的意思。午夜是零，一点钟是公元后一百年，六点钟是公元后六百年，十四点钟则是公元后一四00年。 | Sophie saw what Alberto meant by all these times. Midnight was 0, one o'clock was 100 years after Christ, six o'clock was 600 years after Christ, and 14 hours was 1,400 years after Christ... |
| 艾伯特继续说：“中世纪事实上指的是界于两个时代之间的一个时期。这个名词是在文艺复兴时期出现的。另外，这个时期又被称为‘黑暗时代’，因为它是古代与文艺复兴时期之间笼罩欧洲的漫长的‘一千年的夜晚’。如今英文‘medieval’(中世纪)这个字仍被用来指那些过度权威、缺乏弹性的事物，具有贬意。 | Alberto continued: "The Middle Ages actually means the period between two other epochs. The expression arose during the Renaissance. The Dark Ages, as they were also called, were seen then as one interminable thousand-year-long night which had settled over Europe between antiquity and the Renaissance. The word 'medieval' is used negatively nowadays about anything that is over-authoritative and inflexible. |
| 不过，也有些人认为中世纪泥是各项体制萌芽成长的时期。例如，学校制度就是在中世纪建立韵。历史上第一批修道院学校在中世纪初期成立，教会学校则在十仁世纪成立。在公元一二OO年左右，历史上最早的几所大学成立了。当时学校研习的科目也像今天一样分成几个不同的‘学院’。” | But many historians now consider the Middle Ages to have been a thousand-year period of germination and growth. The school system, for instance, was developed in the Middle Ages. The first convent schools were opened quite early on in the period, and cathedral schools followed in the twelfth century. Around the year 1200 the first universities were founded, and the subjects to be studied were grouped into various 'faculties,' just as they are today." |
| “一千年真的是很漫长的一段时间。” | A thousand years is a really long time. |
| “是的，不过基督教也需要这样的一段时间来招揽信徒。此外，许多民族也在这段时间内相继建国，拥有自己的城市、公民、民俗音乐与民俗故事。如果没有中世纪，哪来的这些民俗故事与民俗音乐呢? 甚至，没有中世纪，欧洲又会变成什么模样呢? | Yes, but Christianity took time to reach the masses. Moreover, in the course of the Middle Ages the various nation-states established themselves, with cities and citizens, folk music and folktales. What would fairy tales and folk songs have been without the Middle Ages? What would Europe have been, even? |
| 也许仍然会是罗马的一个省份吧!英国、法国或德国这些名词就是在中世纪出现的。在中世纪这个浩瀚汪洋的深处，有许多闪闪发亮的鱼儿游来游去，只是我们不见得都能看到。史特卢森就是中世纪的人，圣欧雪夫(SaintOlaf)与查里曼大帝也是，更不用提罗密欧与朱丽叶、圣女贞德、艾文豪、穿花衣服的吹笛手以及那些强大的王侯与君主、侠义的骑士、美丽的少女、不知名的彩色玻璃工匠与灵巧的管风琴师傅了。再说，我还没提到那些修道士、十字军与女巫哩!” | A Roman province, perhaps. Yet the resonance in such names as England, France, or Germany is the very same boundless deep we call the Middle Ages. There are many shining fish swimming around in those depths, although we do not always catch sight of them. Snorri lived in the Middle Ages. So did Saint Olaf and Charlemagne, to say nothing of Romeo and Juliet, Joan of Arc, Ivanhoe, the Pied Piper of Hamelin, and many mighty princes and majestic kings, chivalrous knights and fair damsels, anonymous stained-glass window makers and ingenious organ builders. And I haven't even mentioned friars, crusaders, or witches. |
| “你也没提到那些牧师和教士呀!” | You haven't mentioned the clergy, either. |
| “对。基督教直到十一世纪才来到挪威。如果说北欧马上就信奉了基督教，那是过于夸大其辞了。那时在基督教的表面之下，一些古代异教徒的信仰仍然存在，而这些早期的信仰有许多后来融入了基督教。举例来说，在斯堪地那维亚半岛上，圣诞节的庆典中至今仍可以看到基督教与古代北欧风俗结合的痕迹。俗话说，夫妻结合之后会愈来愈彼此相像。这两种文化结合后也是如此。于是我们看到耶诞饼干、耶诞小猪与耶诞麦酒等风俗，开始愈来愈像东方三智者与伯利恒的马槽。无论如何，基督教逐渐成为北欧人主要的生活哲学。因此我们通常认为中世纪是一股以基督教文化来统一欧洲的力量。” | Correct. Christianity didn't come to Norway, by the way, until the eleventh century. It would be an exaggeration to say that the Nordic countries converted to Christianity at one fell swoop. Ancient heathen beliefs persisted under the surface of Christianity, and many of these pre-Christian elements became integrated with Christianity. In Scandinavian Christmas celebrations, for example, Christian and Old Norse customs are wedded even to this day. And here the old saying applies, that married folk grow to resemble each other. Yuletide cookies, Yuletide piglets, and Yuletide ale begin to resemble the Three Wise Men from the Orient and the manger in Bethlehem. But without doubt, Christianity gradually became the predominant philosophy of life. Therefore we usually speak of the Middle Ages as being a unifying force of Christian culture. |
| “那么，中世纪也不算太糟啰? ” | So it wasn't all gloom, then? |
| “公元四OO年以后的第一个一百年间确实是一段文化式微的时期。你要知道，在此之前的罗马时期是一个‘高等文化’，有许多大城市，城市里有大型的排水沟、公共澡堂与图书馆等，还有许多宏伟的建筑。然而，到了中世纪最初的几百年间，这整个文化都；瓦解了，贸易与经济也崩溃了。 | The first centuries after the year 400 really were a cultural decline. The Roman period had been a high culture, with big cities that had sewers, public baths, and libraries, not to mention proud architecture. In the early centuries of the Middle Ages this entire culture crum-bled. So did its trade and economy. |
| 中世纪的人们又回到以物易物的交易方式。当时的经济是以‘封建制度’为特色。所谓‘封建制度’就：是所有的田产都由少数势力强大的贵族拥有，农奴必须要辛勤耕：种才能生活。除此之外，在中世纪最初的数百年间，欧洲人口大量减少。 | In the Middle Ages people returned to payment in kind and bartering. The economy was now characterized by feudalism, which meant that a few powerful nobles owned the land, which the serfs had to toil on in order to live. The population also declined steeply in the first centuries. |
| 举个例子，在古代时期，罗马的人口繁盛，一度超过一百万，但到了公元六OO年时，却减少到四万人左右，真是天壤之别。当时，这些人生活在这个曾经繁华一时、建筑宏伟的城市中，需要建材时，就从到处可见的废墟中取用。对于现代的考古学家而言，这是很可悲的现象。他们多希望中世纪的人们不曾破坏这些古迹。” | Rome had over a million inhabitants in antiquity. But by 600, the population of the old Roman capital had fallen to 40,000, a mere fraction of what it had been. Thus a relatively small population was left to wander among what remained of the majestic edifices of the city's former glory. When they needed building materials, there were plenty of ruins to supply them. This is naturally a source of great sorrow to present-day archeologists, who would rather have seen medieval man leave the ancient monuments untouched. |
| “这都是后见之明呀!” | It's easy to know better after the fact. |
| “从政治方面来说，罗马时期在第四世纪末时就结束了。不过，当时罗马主教已经成为罗马天主教教会的最高领袖。他被称为‘教宗’或‘父’，并逐渐被视为基督在世上的代理人。因此，在中世纪的大多数时间里，罗马一直是基督教的首府。不过，当各新兴民族国家的君主与主教势力愈来愈强大时，有些人就开始反抗教会的势力。” | From a political point of view, the Roman period was already over by the end of the fourth century. However, the Bishop of Rome became the supreme head of the Roman Catholic Church. He was given the title 'Pope'--in Latin 'papa,' which means what it says-- and gradually became looked upon as Christ's deputy on earth. Rome was thus the Christian capital throughout most of the medieval period. But as the kings and bishops of the new nation-states became more and more powerful, some of them were bold enough to stand up to the might of the church. |
| “你说过教会关闭了雅典的柏拉图学园。那是不是从此以后希腊哲学就统统被遗忘了? ” | You said the church closed Plato's Academy in Athens. Does that mean that all the Greek philosophers were forgotten? |
| “这倒没有。亚理斯多德与柏拉图的部分著作仍然流传下来，但古罗马帝国却逐渐分裂成三种不同的文化。其中在西欧的是拉丁式的基督文化，以罗马为首都。在东欧则是希腊式的基督文化，以君士坦丁堡为首都。君士坦丁堡后来又改为希腊名‘拜占庭’。因此我们现在一般都将欧洲的中世纪文化分成‘拜占庭的中世纪’与‘罗天主教的中世纪’。除此之外，北非与中东地区过去也曾是罗马帝国的一部分。 | Not entirely. Some of the writings of Aristotle and Plato were known. But the old Roman Empire was gradually divided into three different cultures. In Western Europe we had a Latinized Christian culture with Rome as its capital. In Eastern Europe we had a Greek Christian culture with Constantinople as its capital. This city began to be called by its Greek name, Byzantium. We therefore speak of the Byzantine Middle Ages as opposed to the Roman Catholic Middle Ages. However, North Africa and the Middle East had also been part of the Roman Empire. |
| 这个地区在中世纪期间发展成为讲阿拉伯语的伊斯兰教文化。公元六三二年穆罕默德去世后，中东与北非成了伊斯兰教地区。不久后，西班牙也成为伊斯兰教世界的一部分。伊斯兰教将麦加、麦地那、耶路撒冷与巴格达视为‘圣城’。从文化史的观点来看，还有一件值得注意的事：当时阿拉伯人也占据了古代希罗马地区的城市亚力山卓。因此，古希腊科学文明有一大部分为阿拉伯人所继承。在整个中世纪期间，阿拉伯人在数学、化学、天文学与医学等方面都居于领先的地位。直到今天，我们仍然使用所谓的‘阿拉伯数字’。我们可以说，当时在若干领域中，阿拉伯文化确实是优于基督教文化。” | This area developed during the Middle Ages into an Arabic-speaking Muslim culture. After the death of Muhammad in 632, both the Middle East and North Africa were won over to Islam. Shortly thereafter, Spain also became part of the world of Islamic culture. Islam adopted Mecca, Medina, Jerusalem, and Bagdad as holy cities. From the point of view of cultural history, it is interesting to note that the Arabs also took over the ancient Hellenistic city of Alexandria. Thus much of the old Greek science was inherited by the Arabs. All through the Middle Ages, the Arabs were predominant hi sciences such as mathematics, chemistry, astronomy, and medicine. Nowadays we still use Arabic figures. In a number of areas Arabic culture was superior to Christian culture. |
| “我想知道后来希腊哲学怎么了。” | I wanted to know what happened to Greek philosophy. |
| “你能想象一条大河一下子分成三股支流，过了一段时间后又再度汇集成一条大河吗? ” | Can you imagine a broad river that divides for a while into three different streams before it once again becomes one great wide river? |
| “嗯，可以。” | Yes. |
| “那么你也应该可以了解希腊罗马文化如何分裂成三种文化，并分别在其中存活。这三种文化分别是：西边的罗马天主教文化、东边的东罗马帝国文化与南边的阿拉伯文化。大致上，我们可以说新柏拉图派哲学在西边承传了下来。柏拉图与亚理斯多德的哲学则分别在东边与南边承传了下来。 | Then you can also see how the Greco-Roman culture was divided, but survived through the three cultures: the Roman Catholic in the west, the Byzantine in the east, and the Arabic in the south. Although it's greatly oversimplified, we could say that Neoplatonism was handed down in the west, Plato in the east, and Aristotle to the Arabs in the south. |
| 不过，我们可以说，在这三种文化中，每种成分都各有一些。重要的是，在中世纪末期，这三种文化在意大利北部交会融合。阿拉伯文化的影响力来自于在西班牙的阿拉伯人，希腊文化的影响力来自于希腊和拜占庭帝国。这时，‘文艺复兴时期’(古代文化的‘再生’)就逐渐开始了。从某个角度来看，古代文化在中世纪期间可说并未消亡。” | But there was also something of them all in all three streams. The point is that at the end of the Middle Ages, all three streams came together in Northern Italy. The Arabic influence came from the Arabs in Spain, the Greek influence from Greece and the Byzantine Empire. And now we see the beginning of the Renaissance, the 'rebirth' of antique culture. In one sense, antique culture had survived the Dark Ages. |
| “原来如此。” | I see. |
| “不过，我们还是不要先谈这个。我们应该先谈学。我不想继续站在讲坛上说话了，我要下来。” | But let us not anticipate the course of events. We mast first talk a little about medieval philosophy. I shall not speak from this pulpit any more. I'm coming down. |
| 点中世纪哲由于睡得太少，苏菲的眼皮已经渐渐沉重。现在，当她看到这个奇怪的僧侣从圣玛莉教堂的讲坛走下来时，她感觉好像在作梦一般。 | Sophie's eyes were heavy from too little sleep. When she saw the strange monk descending from the pulpit of St. Mary's Church, she felt as if she were dreaming. |
| 艾伯特走向祭坛的栏杆。他先抬起头看着竖着古老的耶稣受难像的祭坛，而后眼光朝下看着苏菲，并慢慢走向她。最后他与她并排坐在木椅上。 | Alberto walked toward the altar rail. He looked up at the altar with its ancient crucifix, then he walked slowly toward Sophie. He sat down beside her on the bench of the pew. |
| 苏菲头一遭如此靠近他，感觉很奇特。他的头罩下面是一双深蓝色的眼睛。这双眼睛的主人是一个中年男子，有着黑色的头发，蓄着有点削尖的胡子。 | It was a strange feeling, being so close to him. Under his cowl Sophie saw a pair of deep brown eyes. They belonged to a middle-aged man with dark hair and a little pointed beard. |
| 你到底是谁呢? 苏菲心想。你为何要把我的生活弄得秩序大乱? | Who are you, she wondered. Why have you turned my life upside down? |
| “我们将会慢慢彼此了解。”他说，仿佛能够看穿她的心思。 | We shall become better acquainted by and by, he said, as if he had read her thoughts. |
| 当他们坐在一起时，透过彩色玻璃窗照进教堂的光线变得愈来愈强。艾伯特开始谈论中世纪的哲学：“中世纪的哲学家几乎认定基督教义就是真理。”他一开始时说。 | As they sat there together, with the light that filtered into the church through the stained-glass windows becoming sharper and sharper, Alberto Knox began to talk about medieval philosophy. |
| “他们的问题在于：我们是否一定要相信基督教的启示? 还是我们可以借助理性来探索基督教的真理? 希腊哲学家与圣经的记载有何关系? 圣经与理性之间有抵触吗? 还是信仰与知识是可以相容的? 几乎所有的中世纪哲学都围绕在这些问题上打转。” | The medieval philosophers took it almost for granted that Christianity was true, he began. "The question was whether we must simply believe the Christian revelation or whether we can approach the Christian truths with the help of reason. What was the relationship between the Greek philosophers and what the Bible said? Was there a contradiction between the Bible and reason, or were belief and knowledge compatible? Almost all medieval philosophy centered on this one question." |
| 苏菲不耐烦地点点头。她在宗教课考试时已经都谈过这些了。 | Sophie nodded impatiently. She had been through this in her religion class. |
| 圣奥古斯丁“我们将谈一谈最著名的两大中世纪哲学家如何处理这个问题。我们还是从圣奥古斯丁(St．Augustine)开始好了。他生于公元三五四年，死于四三O年。在他的一生中我们可以看到古代末期到中世纪初期的变迁。圣奥古斯丁出生于北非一个名叫塔加斯特(Tagaste)的小镇。十六岁时，他前往迦太基求学。稍后，他转往罗马与米兰，最后在迦太基西边几英里一个名叫西波(Hippo)的小镇度过他的余年。不过，他并非一生都是基督徒。他是在仔细研究各种不同的宗教与哲学后才决定信教。” | We shall see how the two most prominent medieval philosophers dealt with this question, and we might as well begin with St. Augustine, who lived from 354 to 430. In this one person's life we can observe the actual transition from late antiquity to the Early Middle Ages. Augustine was born in the little town of Tagaste in North Africa. At the age of sixteen he went to Carthage to study. Later he traveled to Rome and Milan, and lived the last years of his life in the town of Hippo, a few miles west of Carthage. However, he was not a Christian all his life. Augustine examined several different religions and philosophies before he became a Christian. |
| “你可以举一些例子吗? ” | Could you give some examples? |
| “有一段时间他信奉摩尼教。那是古代末期很典型的一个教派一半是宗教，一半是哲学。他们宣称宇宙由善与恶、光与暗、精神与物质等二元的事物所组成。人类可运用精神来超脱于物质世界之上，并借此为灵魂的救赎做好准备。 | For a time he was a Manichaean. The Manichaeans were a religious sect that was extremely characteristic of late antiquity. Their doctrine was half religion and half philosophy, asserting that the world consisted of a dualism of good and evil, light and darkness, spirit and matter. With his spirit, mankind could rise above the world of matter and thus prepare for the salvation of his soul. |
| 不过，这种将善与恶一分为二的理论并不能使年轻的圣奥古斯丁完全信服。他全心思考着我们所谓的‘恶的问题’，也就是恶从何而来的问题。有一段时间他受到斯多葛派哲学的影响。斯多葛派认为，善与恶之间并没有明显的分界。然而，大致上奥古斯丁还是比较倾向于古代末期的另一派重要哲学，就是新柏拉图派的哲学。他在其间发现了神圣的大自然整体存在的概念。” | But this sharp division between good and evil gave the young Augustine no peace of mind. He was completely preoccupied with what we like to call the 'problem of evil.' By this we mean the question of where evil comes from. For a time he was influenced by Stoic philosophy, and according to the Stoics, there was no sharp division between good and evil. However, his principal leanings were toward the other significant philosophy of late antiquity, Neoplatonism. Here he came across the idea that all existence is divine in nature. |
| “所以他成了一位信奉新柏拉图派哲学的主教? ” | So he became a Neoplatonic bishop? |
| “是的，可以这么说。他成为基督徒在先，不过他的基督教理念大部分是受到柏拉图派哲学观的影响。因此，苏菲，你必须了解，并非一进入基督教的中世纪，人们就与希腊哲学完全脱离了关系。希腊哲学有一大部分被像圣奥古斯丁这样的教会领袖带到这个新时代。” | Yes, you could say that. He became a Christian first, but the Christianity of St. Augustine is largely influenced by Platonic ideas. And therefore, Sophie, therefore you have to understand that there is no dramatic break with Greek philosophy the minute we enter the Christian Middle Ages. Much of Greek philosophy was carried over to the new age through Fathers of the Church like St. Augustine. |
| “你的意思是说圣奥古斯丁一半是基督徒，一半是新柏拉图派的哲学家吗? ” | Do you mean that St. Augustine was half Christian and half Neoplatonist? |
| “他认为他自己是百分之百的基督徒，因为他并不以为基督教的教义与柏拉图的哲学之间有所矛盾。对他而言，柏拉图哲学与天主教教义的相似之处是很明显的，以至于他认为柏拉图一定知道旧约的故事。这点当然很不可能。我们不妨说是圣奥古斯丁将柏拉图加以‘基督教化’的。” | He himself believed he was a hundred-percent Christian although he saw no real contradiction between Christianity and the philosophy of Plato. For him, the similarity between Plato and the Christian doctrine was so apparent that he thought Plato must have had knowl-edge of the Old Testament. This, of course, is highly improbable. Let us rather say that it was St. Augustine who 'christianized' Plato. |
| “这么说，他开始信仰基督教以后，并没有把哲学完全抛到脑后是吗? ” | So he didn't turn his back on everything that had to do with philosophy when he started believing in Christianity? |
| “是的，但他指出，在宗教问题上理性能做的事有限。基督教是一个神圣的奥秘，我们只能透过信仰来领会。如果我们相信基督，则上帝将会‘照亮’我们的灵魂，使我们能够对上帝有一种神奇的体悟。圣奥古斯丁内心深处一直觉得哲学能做的有限。他的灵魂一直无法获得平静，直到他决定成为基督徒为止。他写道：‘我们的心无法平静，直到在你(天主)中安息。”’ | No, but he pointed out that there are limits to how far reason can get you in religious questions. Christianity is a divine mystery that we can only perceive through faith. But if we believe in Christianity, God will 'illuminate' the soul so that we experience a sort of supernatural knowledge of God. St. Augustine had felt within himself that there was a limit to how far philosophy could go. Not before he became a Christian did he find peace in his own soul. 'Our heart is not quiet until it rests in Thee,' he writes. |
| “我不太明白柏拉图的哲学怎能与基督教并存，”苏菲有点意见，“那关于永恒的理型又怎么办呢? ” | I don't quite understand how Plato's ideas could go together with Christianity, Sophie objected. "What about the eternal ideas?" |
| “圣奥古斯丁当然认为上帝自虚空中创造了世界，这是圣经中的说法。希腊人则比较相信世界是一向都存在的。不过，圣奥古斯丁相信，在上帝创造世界之前，那些‘理型’乃是存在于神的心中。 | Well, St. Augustine certainly maintains that God created the world out of the void, and that was a Biblical idea. The Greeks preferred the idea that the world had always existed. But St. Augustine believed that before God created the world, the 'ideas' were in the Divine mind. |
| 因此他把柏拉图所说的理型放在上帝的心中，借此保存了柏拉图有关永恒理型的看法。” | So he located the Platonic ideas in God and in that way preserved the Platonic view of eternal ideas. |
| “他很聪明。” | That was smart. |
| “这显示圣奥古斯丁与其他许多教会领袖是如何努力将希腊与犹太思想融合在一起。就某一方面来说，他们是同时属于两种文化的。在有关恶的问题上，圣奥古斯丁也比较倾向新柏拉图派哲学韵看法。他和普罗汀一样相信邪恶是由于‘上帝不在’的结果。邪恶本身并不存在。因为实际上，上帝创造的事物只有好的，没有坏韵。圣奥古斯丁认为，邪恶是来自于人类的不服从。或者，用他的话来说：‘善的意念是上帝的事功，恶的意念是远离上帝的事功。，” | But it indicates how not only St. Augustine but many of the other Church Fathers bent over backward to bring Greek and Jewish thought together. In a sense they were of two cultures. Augustine also inclined to Neoplatonism in his view of evil. He believed, like Plotinus, that evil is the 'absence of God.' Evil has no independent existence, it is something that is not, for God's creation is in fact only good. Evil comes from mankind's disobedience, Augustine believed. Or, in his own words, 'The good will is God's work; the evil will is the falling away from God's work.' |
| “他也相信人有一个神圣的灵魂吗? ” | Did he also believe that man has a divine soul? |
| “可以说是，也可以说不是。圣奥古斯丁主张上帝与世界之间有一道不可跨越的距离。在这方面他坚决支持圣经的说法，反对普罗汀所说‘万物皆为上帝的一部分’的主张。不过他仍然强调人是有灵性的生物。他认为人有一具由物质造成的躯体，这个躯体属于何为虫蛾铁锈所腐’的物质世界，但同时人也有灵魂，可以认识上帝。” | Yes and no. St. Augustine maintained that there is an insurmountable barrier between God and the world. In this he stands firmly on Biblical ground, rejecting the doctrine of Plotinus that everything is one. But he nevertheless emphasizes that man is a spiritual being. He has a material body--which belongs to the physical world which 'moth and rust doth corrupt'--but he also has a soul which can know God. |
| “我们死了以后，灵魂会怎样呢? ” | What happens to the soul when we die? |
| “根据圣奥古斯丁的说法，自从亚当、夏娃被逐出伊甸园后，全人类都迷失了，不过上帝仍然决定要让某些人免于毁灭。” | According to St. Augustine, the entire human race was lost after the Fall of Man. But God nevertheless decided that certain people should be saved from perdition. |
| “如果是这样，他大可以拯救所有的人呀!” | In that case, God could just as well have decided that everybody should be saved. |
| 。“就这点来说，圣奥古斯丁否认人有权批评上帝，他引述保罗所写的《罗马书》中的一段句子：‘你这个人哪，你是谁? 竟敢向神强嘴呢? 受造之物岂能对造他的神说：你为什么这样造我呢? 窑匠难道没有权柄，从一团泥里拿一块做成贵重的器皿，又拿一块做成卑贱的器皿吗? ’” | As far as that goes, St. Augustine denied that man has any right to criticize God, referring to Paul's Epistle to the Romans: 'O Man, who art thou that replies! against God? Shall the thing formed say to him that formed it; why hast thou made me thus? or Hath not the potter power over the clay, of the same lump to make one vessel unto honor and another unto dishonor?' |
| “这么说上帝是高高坐在天堂里，把人类当成玩具，一旦他不满意一件造物，就把它丢掉。” | So God sits up in his Heaven playing with people? And as soon as he is dissatisfied with one of his creations, he just throws it away. |
| “圣奥古斯丁的观点是：没有人值得上帝的救赎。然而上帝到底还是决定拯救某些人，使他们免下地狱。因此，对他而言，谁会获救，谁会受罚，并不是秘密。这都是事先注定的。我们完全任凭他处置。” | St. Augustine's point was that no man deserves God's redemption. And yet God has chosen some to be saved from damnation, so for him there was nothing secret about who will be saved and who damned. It is preordained. We are entirely at his mercy. |
| “这样说来，从某个方面来看，他又回归到古老的迷信去了。” | So in a way, he returned to the old belief in fate. |
| “也许吧。不过圣奥古斯丁并不认为人类应该放弃对自己生命的责任。他教导众人要有自己就是少数选民之一的自觉。他并不否认人有自由意志，只不过上帝已经‘预见’我们将如何生活。” | Perhaps. But St. Augustine did not renounce man's responsibility for his own life. He taught that we must live in awareness of being among the chosen. He did not deny that we have free will. But God has 'foreseen' how we will live. |
| “这不是很不公平吗? ”苏菲问。“苏格拉底说我们都有同样的机会，因为我们都有同样的知识。但圣奥古斯丁却把人分成两种，一种会得救，一种会受罚。” | Isn't that rather unfair? asked Sophie. "Socrates said that we all had the same chances because we all had the same common sense. But St. Augustine divides people into two groups. One group gets saved and the other gets damned." |
| “在这方面你说对了。一般认为，圣奥古斯丁的神学脱离了雅典的人本主义。但是，将人类分成两种人的并非圣奥古斯丁。他只是解释圣经中有关救赎与惩罚的教义罢了。他在《上帝之城》(TheCity ofGod)这本著作中就这点做了说明。” | You are right in that St. Augustine's theology is considerably removed from the humanism of Athens. But St. Augustine wasn't dividing humanity into two groups. He was merely expounding the Biblical doctrine of salvation and damnation. He explained this in a learned work called the City of God. |
| “书里说些什么? ” | Tell me about that. |
| “‘上帝之城’或‘天国’这个名称来自圣经和耶稣的教诲。圣奥古斯丁相信，一部人类史就是‘天国’与‘世俗之国’之间奋战的历史。这两‘国’并非以政治区分，它们互相争夺对个人的控制权。 | The expression 'City of God,' or 'Kingdom of God,' comes from the Bible and the teachings of Jesus. St. Augustine believed that all human history is a struggle between the 'Kingdom of God' and the 'Kingdom of the World.' The two 'kingdoms' are not political kingdoms distinct from each other. They struggle for mastery inside every single person. |
| ‘天国’或多或少存在于教会中，而‘世俗之国’则存在于各个国家，例如当时已渐趋没落的罗马帝国中，这个观念在中世纪期间变得更加清晰，因为当时教会与各国不断互争主控权。当时有一个说法是：‘除在教会之外，别无救赎。’圣奥古斯丁所说的‘上帝之城’后来成为教会的同义字。一直要到第十六世纪的宗教改革运动，才有人敢驳斥‘人们只能经由教会得救’的观念。” | Nevertheless, the Kingdom of God is more or less clearly present in the Church, and the Kingdom of the World is present in the State--for example, in the Roman Empire, which was in decline at the time of St. Augustine. This conception became increasingly clear as Church and State fought for supremacy throughout the Middle Ages. There is no salvation outside the Church,' it was now said. St. Augustine's 'City of God' eventually became identical with the es-tablished Church. Not until the Reformation in the sixteenth century was there any protest against the idea that people could only obtain salvation through the Church. |
| “的确是应该抗议了。” | It was about time! |
| “除此之外，圣奥古斯丁也是我们迄今所谈到的第一个将历史纳入哲学理论的哲学家。他所说的善恶之争并无新意，新鲜的是他说这场战争一直在历史上演出。在这方面，圣奥古斯丁的理念并没有太多柏拉图的影子。事实上，对圣奥古斯丁影响较大的是旧约中的线性历史观，也就是‘上帝要借历史来实现天国理想’的说法。圣奥古斯丁认为，为了使人类获得启蒙，也为了摧毁邪恶，历史是有必要存在的。或者，就像圣奥古斯丁所说的；‘神以其先知先觉导引人类的历史，从亚当一直到世界末日。历史就像一个人从童年逐渐成长、衰老的故事。”’苏菲看了看手表。 | We can also observe that St. Augustine was the first philosopher we have come across to draw history into his philosophy. The struggle between good and evil was by no means new. What was new was that for Augustine the struggle was played out in history. There is not much of Plato in this aspect of St. Augustine's work. He was more influenced by the linear view of history as we meet it in the Old Testament: the idea that God needs all of history in order to realize his Kingdom of God. History is necessary for the enlightenment of man and the de-struction of evil. Or, as St. Augustine put it, 'Divine foresight directs the history of mankind from Adam to the end of time as if it were the story of one man who gradually develops from childhood to old age.' |
| “已经八点了。”她说。“我很快就得走了。” | Sophie looked at her watch. "It's ten o'clock," she said. "I'll have to go soon." |
| “在此之前，我还要和你谈谈中世纪另外一个大哲学家。我们到外面去坐好吗? ” | But first I must tell you about the other great medieval philosopher. Shall we sit outside? |
| 艾伯特站起身来，双掌合十，然后便大步沿着侧廊走出去，看来仿佛正在祈祷，或正深思某个关于性灵的真理。苏菲别无选择，只好跟随着他。 | Alberto stood up. He placed the palms of his hands together and began to stride down the aisle. He looked as if he was praying or meditating deeply on some spiritual truth. Sophie followed him; she felt she had no choice. |
| 教堂外的地上仍然笼罩着一层薄薄的雾气。旭日早已东升，但仍躲在云层中。教堂所在的地区属于旧市区的边缘。 | The sun had not yet broken through the morning clouds. Alberto seated himself on a bench outside the church. |
| 艾伯特在教堂外的一张长椅上坐下来。苏菲心想，如果有人打这儿经过，看见他们，不知道会怎么想呢。早上八点就坐在长椅上已经够奇怪了，再加上身边还有一个中世纪的僧侣，那更是怪上加怪了。 | Sophie wondered what people would think if anyone came by. Sitting on a church bench at ten in the morning was odd in itself, and sitting with a medieval monk wouldn't make things look any better. |
| “已经八点了。”艾伯特开始说。“从圣奥古斯丁的时代到现在已经过了四百年了。现在，学校开始成立了。从现在起到十点钟为止，道院所办的学校将会垄断所有教育工作。在十点和十一点之间，第—所。由教堂创办的学校将会成立。到正午时，最早的几所大学将会出现，几座宏伟的歌德式大教堂也将在此时建成。这座圣玛莉教堂也是在十三世纪(或称‘高歌德时期’)兴建的。这个镇没钱盖大一点的教堂。” | It is eight o'clock, he began. "About four hundred years have elapsed since St. Augustine, and now school starts. From now until ten o'clock, convent schools will have the monopoly on education. Between ten and eleven o'clock the first cathedral schools will be founded, followed at noon by the first universities. The great Gothic cathedrals will be built at the same time. This church, too, dates from the 1200s--or what we call the High Gothic period. In this town they couldn't afford a large cathedral." |
| “他们也不需要太大的教堂啊!”苏菲插嘴。“我讨厌空空荡荡的教堂。” | They didn't need one, Sophie said. "I hate empty churches." |
| “可是兴建大教堂并不只是为了供一大群人做礼拜，另外也是为了彰显上帝的荣耀。大教堂本身就是一种宗教庆典。话说回来，这段时期内发生了一件事，对像我们这样的哲学家别具意义。” | Ah, but the great cathedrals were not built only for large congregations. They were built to the glory of God and were in themselves a kind of religious celebration. However, something else happened during this period which has special significance for philosophers like us. |
| 艾伯特继续说：“在这个时期，西班牙的阿拉伯人所带来的影响开始显现。整个中世纪期间，阿拉伯人维系了亚理斯多德的传统。后来，从十二世纪末起，阿拉伯学者陆续在各王公贵族的邀请之下抵达意大利北部。许多亚理斯多德的著作因此传扬开来，并且被人从希腊文与阿拉伯文译成拉丁文。此举使得人们对于自然科学重新燃起兴趣，并为基督教教义与希腊哲学的关系注入了新生命。在科学方面，亚理斯多德的理论此时显然又再度受到重视，但是，在哲学方面，人们何时应该听从亚理斯多德的话，何时又应该谨守圣经的教诲呢? 你明白问题所在吗? ” | Alberto continued: "The influence of the Arabs of Spain began to make itself felt. Throughout the Middle Ages, the Arabs had kept the Aristotelian tradition alive, and from the end of the twelfth century, Arab scholars began to arrive in Northern Italy at the invitation of the nobles. Many of Aristotle's writings thus became known and were translated from Greek and Arabic into Latin. This created a new interest in the natural sciences and infused new life into the question of the Christian revelation's relationship to Greek philosophy. Aristotle could obviously no longer be ignored in matters of science, but when should one attend to Aristotle the philosopher, and when should one stick to the Bible? Do you see?" |
| 圣多玛斯苏菲点点头。艾伯特继续说： | Sophie nodded, and the monk went on: |
| “这段时期最伟大、最重要的哲学家是圣多玛斯(ThomasAquinas)。他生于一二二五到一二七四年间，家住罗马与那不勒斯之间一个名叫阿奎诺(Aquino)的小镇，后来他在巴黎大学教书。我称他为哲学家，但事实上他也是一位神学家。当时，哲学与神学并没有明显的区分。简而言之，我们可以说圣多玛斯将亚理斯多德加以‘基督教化’，就像中世纪初期的圣奥古斯丁将柏拉图‘基督教化’一样。” | The greatest and most significant philosopher of this period was St. Thomas Aquinas, who lived from 1225 to 1274. He came from the little town of Aquino, between Rome and Naples, but he also worked as a teacher at the University of Paris. I call him a philosopher but he was just as much a theologian. There was no great difference between philosophy and theology at that time. Briefly, we can say that Aquinas christianized Aristotle in the same way that St. Augustine christianized Plato in early medieval times. |
| “把活在基督降生前好几百年的哲学家加以基督教化。这不是很奇怪吗? ” | Wasn't it rather an odd thing to do, christianizing philosophers who had lived several hundred years before Christ? |
| “你可以这么说。不过，所谓‘基督教化’的意思只是把这两位希腊大哲学家的观念，用一种不至于对基督教教义造成威胁的方式加以诠释。圣多玛斯就是那些试图使亚里斯多德的哲学与基督教教义相容共存的人之一。我们可以说他把信仰与知识巧妙的融合在一起。他采取的方式是进入亚里斯多德的哲学世界，并以他的话来诠释圣经。”． | You could say so. But by 'christianizing' these two great Greek philosophers, we only mean that they were interpreted and explained in such a way that they were no longer considered a threat to Christian dogma. Aquinas was among those who tried to make Aristotle's philosophy compatible with Christianity. We say that he created the great synthesis between faith and knowledge. He did this by entering the philosophy of Aristotle and taking him at his word. |
| “对不起，我昨晚几乎都没睡，因此恐怕你得讲清楚一些。” | I'm sorry, but I had hardly any sleep last night. I'm afraid you'll have to explain it more clearly. |
| “圣多玛斯认为，哲学、理性这两者和基督教的启示与信仰之间并不一定有冲突。基督教的教义和哲学的道理，其实往往是相通的。所以我们透过理性推断的真理时常和圣经上所说的真理相同。” | Aquinas believed that there need be no conflict between what philosophy or reason teaches us and what the Christian Revelation or faith teaches us. Christendom and philosophy often say the same thing. So we can frequently reason ourselves to the same truths that we can read in the Bible. |
| “怎么会呢? 难道我们可以透过理性得知上帝在六天内创造了世界，或耶稣是上帝之子吗? ”． | How come? Can reason tell us that God created the world in six days or that Jesus was the Son of God? |
| “不，这些所谓的‘信仰的事实’只能透过信仰与基督的启示得知。但圣多玛斯认为世间有若干‘自然的神学真理’。所谓‘自然的神学真理’指的是一些既可以透过基督教的信仰，也可以透过我们与生俱来的理性得知的真理，例如‘上帝确实存在’这个真理。圣多玛斯指出，我们可以透过两条途径接近上帝。一条是经由信仰和基督的启示，一条是经由理性和感官。其中，透过信仰和启示这条是比较确实可靠的，因为我们如果光依靠理性的话，会很容易迷失方向。不过他的重点还是在于像亚里斯多德这样的哲学理论和基督教的教义之间并不一定有冲突。” | No, those so-called verities of faith are only accessible through belief and the Christian Revelation. But Aquinas believed in the existence of a number of 'natural theological truths.' By that he meant truths that could be reached both through Christian faith and through our innate or natural reason. For example, the truth that there is a God. Aquinas believed that there are two paths to God. One path goes through faith and the Christian Revelation, and the other goes through reason and the senses. Of these two, the path of faith and revelation is certainly the surest, because it is easy to lose one's way by trusting to reason alone. But Aquinas's point was that there need not be any conflict between a philosopher like Aristotle and the Christian doctrine. |
| “这么说我们可以在亚里斯多德的话和圣经这两者当中做一个选择啰? ” | So we can take our choice between believing Aristotle and believing the Bible? |
| “不，绝不是这样。亚里斯多德的学说只对了一部分，因为他不曾受到基督的启示。可是对了一半并不等于错。举个例子，如果我说雅典位于欧洲，这句话并没有错，但也不算准确。如果一本书只告诉你雅典是欧洲的一个城市，那么你最好查一下地理书。书上会告诉你雅典是欧洲东南部小国希腊的首都。运气好的话，它还会告诉你有关高城的一些事情，还有苏格拉底、柏拉图和亚里斯多德等人的事迹。” | Not at all. Aristotle goes only part of the way because he didn't know of the Christian revelation. But going only part of the way is not the same as going the wrong way. For example, it is not wrong to say that Athens is in Europe. But neither is it particularly precise. If a book only tells you that Athens is a city in Europe, it would be wise to look it up in a geography book as well. There you would find the whole truth that Athens is the capital of Greece, a small country in southeastern Europe. If you are lucky you might be told a little about the Acropolis as well. Not to mention Socrates, Plato, and Aristotle. |
| “可是那最初有关雅典的资料是正确的。” | But the first bit of information about Athens was true. |
| “没错。圣多玛斯想要证明世间只有一个真理，而亚里斯多德所说的真理并未与基督教教义冲突。他指出，我们可以透过理性的思考与感官的证据推知一部分的真理，例如亚里斯多德对植物与动物王国的叙述。但另外一部分真理则是由上帝透过圣经对我们加以启示。这两方面的真理在一些重要的点上是互相重叠的。事实上，在许多问题上，圣经和理性所告诉我们的事情是一样的。” | Exactly! Aquinas wanted to prove that there is only one truth. So when Aristotle shows us something our reason tells us is true, it is not in conflict with Christian teaching. We can arrive successfully at one aspect of the truth with the aid of reason and the evidence of our senses. For example, the kind of truths Aristotle refers to when he describes the plant and the animal kingdom. Another aspect of the truth is revealed to us by God through the Bible. But the two aspects of the truth overlap at significant points. There are many questions about which the Bible and reason tell us exactly the same thing. |
| “譬如说上帝确实存在之类的? ” | Like there being a God? |
| “一点没错。亚里斯多德的哲学也认定上帝(或‘目的因’)是造成各种自然现象的力量。但是他对上帝并没有进一步的描述，因此，圣多玛斯认为在这方面我们只能仰赖圣经和耶稣的教诲。” | Exactly. Aristotle's philosophy also presumed the existence of a God--or a formal cause--which sets all natural processes going. But he gives no further description of God. For this we must rely solely on the Bible and the teachings of Jesus. |
| “上帝真的确实存在吗? ” | Is it so absolutely certain that there is a God? |
| “这当然是一个很值得讨论的问题。但即使在今天，大多数人仍然认为人无法凭理性证明上帝并不存在。圣多玛斯则更进一步指出，他可以用亚里斯多德的哲学来证明天主确实存在。” | It can be disputed, obviously. But even in our day most people will agree that human reason is certainly not capable of disproving the existence of God. Aquinas went further. He believed that he could prove God's existence on the basis of Aristotle's philosophy. |
| “不坏嘛!” | Not bad! |
| “他认为，我们用理性可以体认到我们周遭的事物必然有个‘目的因’。这是因为上帝既透过圣经，也透过理性向人类显现，所以世上既有‘信仰神学’也有‘自然神学’。在道德方面也是如此，圣经教导我们上帝希望人类如何生活，但上帝同时也赋予我们良心，使我们自然而然会分辨是非善恶。因此，我们要过道德的生活，也有两条路可走。即使我们从来没有在圣经上读过‘己所欲者施于人’的道理，我们也知道伤害人是不对的，在这方面，比较可靠的道路仍然是遵守圣经中的十诫。” | With our reason we can recognize that everything around us must have a 'formal cause,' he believed. God has revealed himself to mankind both through the Bible and through reason. There is thus both a 'theology of faith' and a 'natural theology.' The same is true of the moral aspect. The Bible teaches us how God wants us to live. But God has also given us a conscience which enables us to distinguish between right and wrong on a 'natural' basis. There are thus also 'two paths' to a moral life. We know that it is wrong to harm people even if we haven't read in the Bible that we must 'do unto others as you would have them do unto you.' Here, too, the surest guide is to follow the Bible's commandment. |
| “我懂了。”苏菲说。“这有点像是我们无论看到闪电或听到雷声，都可以知道有雷雨来临一样。” | I think I understand, said Sophie now. "It's almost like how we know there's a thunderstorm, by seeing the lightning and by hearing the thunder." |
| “对，就是这样。即使我们瞎了，也可以听到雷声，即使我们聋了，也可看见闪电。当然如果我们能同时看到、听到是最好的。可是我们所听到和看到的事物两者之间并不抵触。相反的，这两种印象具有彼此增强的作用。” | That's right! We can hear the thunder even if we are blind, and we can see the lightning even if we are deaf. It's best if we can both see and hear, of course. But there is no contradiction between what we see and what we hear. On the contrary--the two impressions reinforce each other. |
| “我明白了。” | I see. |
| “我可以再举一个例子。如果你读一本小说，例如史坦贝克(JohnSteinbeck)的《人鼠之间》．．．．．” | Let me add another picture. If you read a novel-- John Steinbeck's Of Mice and Men, for example ... |
| “我真的读过啦。” | I've read that, actually. |
| “你难道不觉得你可以透过这本书了解作者的一些背景吗? ” | Don't you feel you know something about the author just by reading his book? |
| “我知道这本书一定是有人写的。” | I realize there is a person who wrote it. |
| “你就只知道这点吗? ” | Is that all you know about him? |
| “你好像很关心弱者。” | He seems to care about outsiders. |
| “当你读这本史坦贝克的‘创作’时，应该可以约略了解史坦贝克这个人的性情。可是你无法从书中获取任何有关作者的个人资料。例如，你读了《人鼠之间》这本书后，可以知道作者在写这本书时年纪多大、住在哪里或有多少个孩子吗? ” | When you read this book--which is Steinbeck's creation--you get to know something about Steinbeck's nature as well. But you cannot expect to get any personal information about the author. Could you tell from reading Of Mice and Men how old the author was when he wrote it, where he lived, or how many children he had? |
| “当然不能。” | Of course not. |
| “但是你可以在一本史坦贝克的传记里得知这些资料。唯有透过传记(或自传)你才能够更加了解史坦贝克这个人。” | But you can find this information in a biography of John Steinbeck. Only in a biography--or an autobiography--can you get better acquainted with Steinbeck, the person. |
| “没错。” | "That's true." |
| “这多少就像是上帝的‘创作’与圣经的关系一样。我们只要在大自然中走动便可以体认到世间确实有上帝存在。我们很容易可以看出他喜欢花儿与动物，否则他不会创造它们。但有关上帝的资料，我们只能透过圣经得知。你可以说圣经就是天主的‘自传’。” | That's more or less how it is with God's Creation and the Bible. We can recognize that there is a God just by walking around in the natural world. We can easily see that He loves flowers and animals, otherwise He would not have made them. But information about God, the person, is only found in the Bible--or in God's 'autobiography,' if you like. |
| “你还真会举例子。” | You're good at finding examples. |
| “嗯……” | Mmmm... |
| 这是第一次艾伯特坐在那儿想事情，没有回答苏菲的话。 | For the first time Alberto just sat there thinking-- without answering. |
| “这些事情和席德有关吗? ”苏菲忍不住问。 | Does all this have anything to do with Hilde? Sophie could not help asking. |
| “我们不知道世上是否有‘席德’这个人。” | We don't know whether there is a 'Hilde' at all. |
| “可是我们知道有人到处留下与她有关的证据，像明信片、丝巾、绿皮夹、袜子什么的。” | But we know someone is planting evidence of her all over the place. Postcards, a silk scarf, a green wallet, a stocking ... |
| 艾伯特点点头。“而且到底要留下多少线索似乎是由席德的父亲来决定的。”他说。“到目前为止，我们只知道有一个人寄给我们很多张明信片。我希望他也能够在信上写一些关于他自己的事。不过这点我们待会儿还会谈到。” | Alberto nodded. "And it seems as if it is Hilde's father who is deciding how many clues he will plant," he said. "For now, all we know is that someone is sending us a lot of postcards. I wish he would write something about himself too. But we shall return to that later." |
| “已经十点四十五分了。我等不及谈完中世纪就得回家了。” | It's a quarter to eleven. I'll have to get home before the end of the Middle Ages. |
| “我只想再谈一下圣多玛斯如何在各个不与基督教神学抵触的领域内采纳亚里斯多德的哲学。这些领域包括他的逻辑学、知识理论与自然哲学。举个例子，你是否还记得亚里斯多德如何描述从植物到动物到人类的生命层级? ” | I shall just conclude with a few words about how Aquinas adopted Aristotle's philosophy in all the areas where it did not collide with the Church's theology. These included his logic, his theory of knowledge, and not least his natural philosophy. Do you recall, for ex-ample, how Aristotle described the progressive scale of life from plants and animals to humans? |
| 苏菲点点头。 | Sophie nodded. |
| “亚里斯多德认为，这个生命的层级显示上帝乃是最高的存在。这个理论并不难与基督教的神学取得共识。圣多玛斯认为，万物的存在分成若干渐进的层次。最低的是植物，其次是动物，再其次是人类，再其次是天使，最上面则是上帝。人像动物一样有身体和感官，但也有理性可以思考。天使既没有身体也没有感官，因此他们具有自发的、直接的智慧。他们不需要像人类一样的‘思索’，也不需要靠推理来获致结论。他们不需要像我们一样逐步学习，就可以拥有人类所有的智慧。而且由于没有身体的缘故，他们也不会死亡。他们虽然无法像上帝一样永远存在(因为他们也是天主的造物)，但由于他们没有一个终有一天必须离开的身躯，因此他们也永远不会死亡。” | Aristotle believed that this scale indicated a God that constituted a sort of maximum of existence. This scheme of things was not difficult to align with Christian theology. According to Aquinas, there was a progressive degree of existence from plants and animals to man, from man to angels, and from angels to God. Man, like animals, has a body and sensory organs, but man also has intelligence which enables him to reason things out. Angels have no such body with sensory organs, which is why they have spontaneous and immediate intelligence. They have no need to 'ponder,' like humans; they have no need to reason out conclusions. They know everything that man can know without having to learn it step by step like us. And since angels have no body, they can never die. They are not everlasting like God, because they were once created by God. But they have no body that they must one day depart from, and so they will never die. |
| “这倒挺不错的。” | That sounds lovely! |
| “高居天使之上的是掌管世间万物的天主，他可以看见、知道每一件事物。” | But up above the angels, God rules, Sophie. He can see and know everything in one single coherent vision. |
| “所以他现在也可以看见我们哼? ” | So he can see us now. |
| “是的，也许是这样的，但不是‘现在’。上帝的时间和人类的时间不同；我们的‘现在’不一定是天主的‘现在’，人间的几个星期并不等于天上的几个星期。” | Yes, perhaps he can. But not 'now.' For God, time does not exist as it does for us. Our 'now' is not God's 'now.' Because many weeks pass for us, they do not necessarily pass for God. |
| “真恐怖!”苏菲用手掩住嘴巴。艾伯特俯视着她。她说：“我昨天接到席德的父亲寄来的一张明信片，上面也说什么‘对苏菲来说是一两星期的时间，对我们而言不见得这么长。’这几乎和你说的上帝一样。” | That's creepy! Sophie exclaimed. She put her hand over her mouth. Alberto looked down at her, and Sophie continued: "I got another card from Hilde's father yesterday. He wrote something like--even if it takes a week or two for Sophie, that doesn't have to mean it will be that long for us. That's almost the same as what you said about God!" |
| 苏菲看到艾伯特在棕色头罩下面的脸闪过一抹不悦的神色。 | Sophie could see a sudden frown flash across Alberto's face beneath the brown cowl. |
| “他真应该觉得惭愧!" | He ought to be ashamed of himself! |
| 苏菲并不完全了解艾伯特的意思。他继续说： | Sophie didn't quite understand what Alberto meant. He went on: |
| “令人遗憾的是，圣多玛斯也采取了亚里斯多德对于女人的观点。你可能还记得亚里斯多德认为女人是一个不完整的男人。他并认为小孩子只继承父亲的特征，因为妇女是被动的、只能接受的，而男人则是积极的、具有创造力的。圣多玛斯认为这些观点与圣经的话语一致。例如，圣经上就告诉我们女人是由亚当的肋骨所造的。” | "Unfortunately, Aquinas also adopted Aristotle's view of women. You may perhaps recall that Aristotle thought a woman was more or less an incomplete man. He also thought that children only inherit the father's characteristics, since a woman was passive and receptive while the man was active and creative. According to Aquinas, these views harmonized with the message of the Bible--which, for example, tells us that woman was made out of Adam's rib." |
| “胡说八道！” | Nonsense! |
| “事实上，人类是一直到一八二七年才发现哺乳类有卵子，因此难怪人们会认为男人是生殖过程中创造生命、赋予生命的力量。不过，圣多玛斯认为，女人只有在身体的构造上比不上男人，但在灵魂上则与男人相当。此外，在天堂里，两性是完全平等的，因为在那里所有身体上的性别差异都不存在了。” | It's interesting to note that the eggs of mammals were not discovered until 1827. It was therefore perhaps not so surprising that people thought it was the man who was the creative and lifegiving force in reproduction. We can moreover note that, according to Aquinas, it is only as nature-being that woman is inferior to man. Woman's soul is equal to man's soul. In Heaven there is complete equality of the sexes because all physical gender differences cease to exist. |
| “这点并不让人觉得好过多少。中世纪难道没有女哲学家吗? ” | That's cold comfort. Weren't there any women philosophers in the Middle Ages? |
| “中世纪的教会大部分是男人的天下，不过这并不表示当时没有女思想家。其中一位名叫席德佳(HildegardofBingen)…” | The life of the church in the Middle Ages was heavily dominated by men. But that did not mean that there were no women thinkers. One of them was Hildegard of Bingen... |
| 苏菲睁大了眼睛： | Sophie's eyes widened: |
| “她和席德有什么关系吗? ” | Does she have anything to do with Hilde? |
| “怎么会问这种问题呢? 席德佳是一O九八到一一七九年间一位住在莱茵河谷的修女。她虽然是个女人，却身兼传教士、作家、医生、植物学家与博物学者等几种头衔。通常中世纪的妇女要比男人更实际，甚至可能更有科学头脑，在这方面席德佳也许是一个象征。” | What a question! Hildegard lived as a nun in the Rhine Valley from 1098 to 1179. In spite of being a woman, she worked as preacher, author, physician, botanist, and naturalist. She is an example of the fact that women were often more practical, more scientific even, in the Middle Ages. |
| “我问她到底和席德有没有关系? ” | But what about Hilde? |
| “古代的基督徒和犹太人相信上帝不只是个男人而已。他也有女性化——或所谓‘母性’——的一面。他们认为女人也是依照上帝的形象创造的。在希腊文中，上帝女性化的那一面被称为‘苏菲亚’(Sophia)。‘苏菲亚’或‘苏菲’(Sophie)就是智慧的意思。” | It was an ancient Christian and Jewish belief that God was not only a man. He also had a female side, or 'mother nature.' Women, too, are created in God's likeness. In Greek, this female side of God is called Sophia. 'Sophia' or 'Sophie' means wisdom. |
| 苏菲无奈的摇摇头。为什么以前没有人告诉她这件事呢? 她又为什么从来没问过呢? | Sophie shook her head resignedly. Why had nobody ever told her that? And why had she never asked? |
| 艾伯特继续说：“在中世纪期间，上帝的母性对于犹太人和希腊正教的教会而言别具意义，但在西方她则被人们所遗忘。所幸后来席德佳出现了。她宣称她在幻象中看到了苏菲亚，穿着一袭缀满华贵珠宝的金色袍子……” | Alberto continued: "Sophia, or God's mother nature, had a certain significance both for Jews and in the Greek Orthodox Church throughout the Middle Ages. In the west she was forgotten. But along comes Hildegard. Sophia appeared to her in a vision, dressed in a golden tunic adorned with costly jewels ..." |
| 苏菲从椅子上站了起来。苏菲亚在梦境中向席德佳显灵… | Sophie stood up. Sophia had revealed herself to Hildegard in a vision ... |
| “也许我也会向席德现身。” | Maybe I will appear to Hilde. |
| 她再度坐了下来。艾伯特第三次把手放在苏菲的肩膀上。 | She sat down again. For the third time Alberto laid his hand on her shoulder. |
| “这事我们必须好好谈一谈，不过现在已经快十一点钟，你得回家了。我们很快就要讲到一个新的纪元。下一次要讲文艺复兴时，我会通知你来。汉密士会到花园去接你。” | That is something we must look into. But now it is past eleven o'clock. You must go home, and we are approaching a new era. I shall summon you to a meeting on the Renaissance. Hermes will come get you in the garden. |
| 说完了，这位奇怪的僧侣就站了起来，开始向教堂走去。苏菲留在原地，想着有关“席德佳和苏菲亚、席德和苏菲”的事。突然间她跳了起来，追赶穿着僧侣服的艾伯特，在他身后喊道： | With that the strange monk rose and began to walk toward the church. Sophie stayed where she was, thinking about Hildegard and Sophia, Hilde and Sophie. Suddenly she jumped up and ran after the monk-robed philosopher, calling: |
| “中世纪是不是也有一位艾伯特? ” | Was there also an Alberto in the Middle Ages? |
| 他稍稍减缓了速度，偏了偏头说道：“圣多玛斯有一位著名的哲学老师，名叫大艾勃特(A1berttheGreat)……” | Alberto slowed his pace somewhat, turned his head slightly and said, "Aquinas had a famous philosophy teacher called Albert the Great..." |
| 说完了，他便颔了颔首，跨进圣玛莉教堂的门，消失无踪了。 | With that he bowed his head and disappeared through the door of St. Mary's Church. |
| 苏菲对他的回答并不满意。她也紧跟着回到教堂内，然而现在里面却空无一人。难道他钻进地板去了吗? | Sophie was not satisfied with his answer. She followed him into the church. But now it was completely empty. Did he go through the floor? |
| 她正要离开教堂时，看见一幅圣母像。她走近画像，仔细审视。 | Just as she was leaving the church she noticed a picture of the Madonna. She went up to it and studied it closely. |
| 突然间她发现圣母的一只眼睛下面有一小滴水。那是眼泪吗? 苏菲冲出教堂，跑回乔安家。 | Suddenly she discovered a little drop of water under one of the Madonna's eyes. Was it a tear? Sophie rushed out of the church and hurried back to Joanna's. |
| 16 - 文艺复兴 | 16 - The Renaissance |
| ……啊!藏在凡俗身躯里的神明子孙哪…… | ...O divine lineage in mortal guise... |
| 苏菲喘吁吁地跑到乔安家的前门时，刚好过了十二点。乔安正站在他们那栋小黄屋前面的院子里。 | It was just twelve when Sophie reached Joanna's front gate, out of breath with running. Joanna was standing in the front yard outside her family's yellow house. |
| “你去了快十个小时了!”乔安提高了嗓门。 | You've been gone for five hours! Joanna said sharply. |
| 苏菲摇摇头。 | Sophie shook her head. |
| “不，我去了一千多年了。” | No, I've been gone for more than a thousand years. |
| “你究竟到哪里去了? ” | Where on earth have you been? |
| “.....” | .... |
| “你疯了吗? 你妈妈半小时前打电话来。” | You're crazy. Your mom called half an hour ago. |
| “你怎么跟她说? ” | What did you tell her? |
| “我说你到药局去了，她说请你回来时打个电话给她。不过今天早上十点我爸和我妈端着热巧克力和面包进房里来，却发现你的床是空的。你真该看看他们脸上的表情。” | I said you were at the drugstore. She said would you call her when you got back. But you should have seen my mom and dad when they came in with hot chocolate and rolls at ten this morning ... and your bed was empty. |
| “你怎么跟他们说? ” | What did you say to them? |
| “我很尴尬。我告诉他们说我们吵了一架，你就跑回家了。” | It was really embarrassing. I told them you went home because we got mad at each other. |
| “这么说，我们最好赶快言归于好，而且这几天内我们不能让你爸妈和我妈说话。你想我们能不能办得到? ” | So we'd better hurry up and be friends again. And we have to make sure your parents don't talk to my mom for a few days. Do you think we can do that? |
| 乔安耸耸肩。就在这个时候，乔安的爸爸从角落里走过来，手里推着一辆独轮车。他身穿工人装，正忙着清扫去年掉下来的最后一些落叶和树枝。 | Joanna shrugged. Just then her father came around the corner with a wheelbarrow. He had a pair of coveralls on and was busy clearing up last year's leaves and twigs. |
| “哈，你们和好了，你们看，我把地下室台阶上的落叶扫得干干净净，一片也不剩。” | Aha--so you're friends again, I see. Well, there's not so much as a single leaf left on the basement steps now. |
| “不错。”苏菲答道：“现在我们是不是可以在这边喝热巧克力了? ” | Fine, said Sophie. "So perhaps we can have our hot chocolate there instead of in bed." |
| 乔安的爸爸勉强笑了一下，乔安则吓了一跳。乔安的爸爸是一位财务顾问，因此乔安的家境比苏菲好，而他们家人彼此之间讲话是不像苏菲家那样直来直往的。 | Joanna's dad gave a forced laugh, but Joanna gasped. Verbal exchanges had always been more robust in Sophie's family than at the more well-to-do home of Mr. Ingebrigtsen, the financial adviser, and his wife. |
| “对不起，乔安，我只是想我该帮你圆谎才对。” | I'm sorry, Joanna, but I felt I ought to take part in this cover-up operation as well. |
| “你要不要告诉我发生了什么事? ” | Are you going to tell me about it? |
| “当然要啦!如果你陪我回家的话。因为这些事是不能让什么财务顾问呀、超龄的芭比娃娃呀之类的人听的。” | Sure, if you walk home with me. Because it's not for the ears of financial advisers or overgrown Barbie dolls. |
| “说这种烂话!有的人结了婚，另外一半只好去出海，这种不稳定的婚姻我看也不见得比较好吧!” | That's a rotten thing to say! I suppose you think a rocky marriage that drives one of the partners away to sea is better? |
| “也许是吧!不管怎么说，我昨晚几乎都没睡。还有，我开始好奇席德是不是能看到我们所做的每一件事情。” | Probably not. But I hardly slept last night. And another thing, I've begun to wonder whether Hilde can see everything we do. |
| 她们开始朝苜蓿巷走去。 | They began to walk toward Clover Close. |
| “你的意思是说她也许有第三只眼睛? ” | You mean she might have second sight? |
| “也许是，也许不是。” | Maybe. Maybe not. |
| 很明显的，乔安对这个谜团并不热中。 | Joanna was clearly not enthusiastic about all this secrecy. |
| “不过这并不能解释她爸爸为什么会寄那么多莫名其妙的明信片到树林里一座空着的木屋去呀!” | But that doesn't explain why her father sent a lot of crazy postcards to an empty cabin in the woods. |
| “我承认这一点是不太能说得通。” | I admit that is a weak spot. |
| “你要告诉我你到哪里去了吗? ” | Do you want to tell me where you have been? |
| 于是，苏菲就一五一十地告诉了乔安，连同那神秘哲学课程的事。她要乔安发誓绝对不能把这个秘密告诉别人。 | So she did. Sophie told her everything, about the mysterious philosophy course as well. She made Joanna swear to keep everything secret. |
| 她们继续向前走，有很长一段时间都没有说话。 当他们走到苜蓿巷时，乔安说：“我不怎么喜欢这件事。” | They walked for a long time without speaking. As they approached Clover Close, Joanna said, "I don't like it." |
| 她在苏菲家的门口停下来，转身准备回家。 | She stopped at Sophie's gate and turned to go home again. |
| “没有人要你喜欢。不过哲学不是一个无伤大雅的团体游戏，它跟我们是谁、从何而来这些问题有关。你认为这方面我们在学校学的够多吗? ” | Nobody asked you to like it. But philosophy is not a harmless party game. It's about who we are and where we come from. Do you think we learn enough about that at school? |
| “可是不管怎样都没有人能回答那些问题呀！” | "Nobody can answer questions like that anyway." |
| “没错，但甚至没有人告诉我们应该提出这些问题！” | Yes, but we don't even learn to ask them! |
| 苏菲走进厨房时，午饭已经摆在桌上了。关于她没有从乔安家打电话回家这件事，妈妈也没说什么。 | Lunch was on the table when Sophie walked into the kitchen. Nothing was said about her not having called from Joanna's. |
| 梦境午饭后，苏菲宣布她要上楼睡午觉，她老实跟妈妈说她在乔安家几乎都没睡。不过话说回来，女孩子在一起过夜时，一整个晚上不睡觉也是常有的事。 | After lunch Sophie announced that she was going to take a nap. She admitted she had hardly slept at Joanna's house, which was not at all unusual at a sleepover. |
| 在上床前，她站在墙上那面大铜镜前看着，起先只看到自己苍白疲倦的脸，但后来，在她的脸后面，似乎隐隐约约有另外一张浮现，苏菲做了一两下深呼吸。她已经开始有幻觉了，这可不大妙。 | Before getting into bed she stood in front of the big brass mirror which now hung on her wall. At first she only saw her own white and exhausted face. But then-- behind her own face, the faintest suggestion of another face seemed to appear. Sophie took one or two deep breaths. It was no good starting to imagine things. |
| 她仔细审视着自己那张轮廓分明苍白的脸，以及脸四周那一头做不出任何发型的难缠的头发。但在那张脸之外却浮现了另外一个女孩的幽灵。 | She studied the sharp contours of her own pale face framed by that impossible hair which defied any style but nature's own. But beyond that face was the apparition of another girl. |
| 突然间，那个女孩疯狂地眨着双眼，仿佛是在向苏菲做信号，说她的确在那儿。这个幽灵出现的时间只有几秒钟，然后便消失了。 | Suddenly the other girl began to wink frantically with both eyes, as if to signal that she was really in there on the other side. The apparition lasted only a few seconds. Then she was gone. |
| 苏菲坐在床沿。她万分确信镜子里的女孩就是席德。她曾经在少校的小木屋内放着的一份成绩单上看过席德的照片，刚才她在镜子里看到的一定就是她。 | Sophie sat down on the edge of the bed. She had absolutely no doubt that it was Hilde she had seen in the mirror. She had caught a glimpse of her picture on a school I.D. in the major's cabin. It must have been the same girl she had seen in the mirror. |
| 为什么她总是在疲倦至极的时候遇见这类令人毛骨悚然的事呢? 这不是很奇怪吗? 所以，每次事情发生后，她总得问问自己那是否是真的。 | Wasn't it odd, how she always experienced mysterious things like this when she was dead tired. It meant that afterward she always had to ask herself whether it really had happened. |
| 苏菲把衣服放在椅子上，便爬上了床。她立刻睡着了，并且作了一个栩栩如生的梦。 | Sophie laid her clothes on the chair and crawled into bed. She fell asleep at once and had a strangely vivid dream. |
| 她梦见自己站在一座大花园中。园里有一道山坡向下通往一座船库。船库后面的平台上坐着一个年轻的金发女孩，正在眺望着大海。苏菲走下去，坐在她身旁，但那女孩却似乎没有察觉她的到来。苏菲开始自我介绍：“我叫苏菲，”她说。但这个女孩显然既没看到她的人，也没听到她说话。“你显然又聋又瞎。”苏菲说。那女孩还是充耳不闻。突然间苏菲听到一个声音在喊：“席德!”那女孩立刻跳起来，向船库的方向飞奔。看来她既不聋也不瞎。此时一名中年男子从船库大步向她走来。他身穿卡其布制服，头戴蓝扁帽。 | She dreamed she was standing in a large garden that sloped down to a red boathouse. On the dock behind it sat a young fair-haired girl gazing out over the water. Sophie walked down and sat beside her. But the girl seemed not to notice her. Sophie introduced herself. "I'm Sophie," she said. But the other girl could apparently neither see nor hear her. Suddenly Sophie heard a voice calling, "Hilde!" At once the girl jumped up from where she was sitting and ran as fast as she could up to the house. She couldn't have been deaf or blind after all. A middle-aged man came striding from the house toward her. He was wearing a khaki uniform and a blue beret. |
| 女孩展开双臂抱住他的脖子，他则将她抱起，转了几圈。这时，苏菲在女孩原先所坐之处看到一条小小的金色十字架链子。她将它捡起来，拿在手中，然后便醒了。 | The girl threw her arms around his neck and he swung her around a few times. Sophie noticed a little gold crucifix on a chain lying on the dock where the girl had been sitting. She picked it up and held it in her hand. Then she woke up. |
| 苏菲看看时钟，她已经睡子两个小时。 | Sophie looked at the clock. She had been asleep for two hours. |
| 她坐起来，想着这个奇怪的梦。梦境里的一切是如此栩栩如生，她觉得自己好像确实到过那里一样，她也很确定那座船库和平台确实存在于某个地方。当然，它们看起来很像是她在少校的小木屋中见过的那幅风景画。无论如何，她梦中的那个女孩无疑必是席德，而那个男人则是她的爸爸，刚从黎巴嫩回来。在梦中，他的样子看起来很像艾伯特。 | She sat up in bed, thinking about the strange dream. It was so real that she felt as if she had actually lived the experience. She was equally sure that the house and the dock really existed somewhere. Surely it resembled the picture she had seen hanging in the major's cabin? Anyway, there was no doubt at all that the girl in her dream was Hilde Moller Knag and that the man was her father, home from Lebanon. In her dream he had looked a lot like Alberto Knox ... |
| 苏菲起床开始整理床铺时，在枕头下发现一条金色的十字架链子。十字架的背面刻着席德几个字。 | As Sophie stood up and began to tidy her bed, she found a gold crucifix on a chain under her pillow. On the back of the crucifix there were three letters engraved: HMK. |
| 这并不是苏菲第一次梦见自己捡到贵重的东西，但毫无疑问这是第一次那样东西从梦里跑了出来。 | This was not the first time Sophie had dreamed she found a treasure. But this was definitely the first time she had brought it back from the dream. |
| “去你的!”她大声说。 | Damn! she said aloud. |
| 她生气地打开橱柜的门，把那条精致的十字架链子丢到最上面一格，跟丝巾、白袜子和从黎巴嫩寄来的明信片放在一起。 | She was so mad that she opened the closet door and hurled the delicate crucifix up onto the top shelf with the silk scarf, the white stocking, and the postcards from Lebanon. |
| 面授课程第二天早晨，苏菲醒来时，妈妈已经弄好了一顿可口的早餐，有热面包、橘子汁、蛋和蔬菜沙拉。通常星期天早晨妈妈很少比苏菲先起床，而每次她先起床时，总是会弄好一顿丰盛的早餐再叫醒苏菲。 | The next morning Sophie woke up to a big breakfast of hot rolls, orange juice, eggs, and vegetable salad. It was not often that her mother was up before Sophie on a Sunday morning. When she was, she liked to fix a solid meal for Sophie. |
| 她们吃着早餐时，妈妈说：“花园里有一只很奇怪的狗，整个早上都在老树篱旁边嗅来嗅去。我实在不知道它在那儿干什么，你呢? ” | While they were eating, Mom said, "There's a strange dog in the garden. It's been sniffing round the old hedge all morning. I can't imagine what it's doing here, can you?" |
| “我知道!”苏菲脱口而出，随即又后悔了。 | "Yes!" Sophie burst out, and at once regretted it. |
| “它以前来过吗? ” | Has it been here before? |
| 这时苏菲已经离开餐桌，走到客厅向着花园的那扇窗户往外看。果然不出她所料。 | Sophie had already left the table and gone into the living room to look out of the window facing the large garden. It was just as she thought. |
| 汉密士正躺在密洞的人口前。 | Hermes was lying in front of the secret entrance to her den. |
| 她该怎么跟妈妈说呢? 她还来不及想出什么借口时，妈妈已经走过来，站在她身边。 | What should she say? She had no time to think of anything before her mother came and stood beside her. |
| “你刚才说它以前来过这儿? ” | Did you say it had been here before? she asked. |
| “我想它大概是以前在那里埋了一根骨头，现在想把它挖出来。你知道，狗也有记性的……” | I expect it buried a bone there and now it's come to fetch its treasure. Dogs have memories too ... |
| “大概是吧，苏菲。你是我们家的动物心理学家。” | Maybe you're right, Sophie. You're the animal psychologist in the family. |
| 苏菲急切的搜寻着借口。 | Sophie thought feverishly. |
| “我带它回家好了尸她说。 | I'll take it home, she said. |
| “你知道它住哪里吗? ” | You know where it lives, then? |
| 苏菲耸耸肩。 | Sophie shrugged her shoulders. |
| “项圈上也许会有地址吧!” | It's probably got an address on its collar. |
| 两三分钟后，苏菲已经走到了花园。汉密士一看到她两步跑了过来，摇了摇尾巴，扑向苏菲。 | A couple of minutes later Sophie was on her way down the garden. When Hermes caught sight of her he came lolloping toward her, wagging his tail and jumping up to her. |
| “乖狗狗!” | Good boy, Hermes! said Sophie. |
| 她知道妈妈正在窗户那边看着他们。她内心暗自祈祷汉密士不要钻进树篱。还好，它只是冲向屋前的石子路，飞快地跑过前院，奔向大门。 | She knew her mother was watching from the window. She prayed he would not go through the hedge. But the dog dashed toward the gravel path in front of the house, streaked across the front yard, and jumped up to the gate. |
| 大门关上后，汉密士继续在苏菲前面跑了几码。这段路程颇远。由于是星期天的上午，路上有一些人在散步。眼看别人全家一起共度周末，苏菲真是羡慕极了。 | When they had shut the gate behind them, Hermes continued to run a few yards in front of Sophie. It was a long way. Sophie and Hermes were not the only ones out for a Sunday walk. Whole families were setting off for the day. Sophie felt a pang of envy. |
| 一路上，汉密士不时跑去嗅嗅别的狗或别人家花园篱笆旁边的有趣玩意儿。不过只要苏菲一叫，“狗狗，过来尸它就立刻回来。 | From time to time Hermes would run off and sniff at another dog or at something interesting by a garden hedge, but as soon as Sophie called "Here, boy!" he would come back to her at once. |
| 不一会儿，他们已经走过了一座老旧的牧场、一座大运动场和一个游乐场，进入了人车较多的地区。他们继续沿着一条铺着圆石并有电车往来的大街向市中心走。到了市中心时，汉密士引导苏菲穿越市中心广场，走到教会街上。这里属于旧市区，四周都是十九世纪末、二十世纪初时兴建的平凡单调的大宅子。时间已经将近下午一点半了。 | They crossed an old pasture, a large playing field, and a playground, and emerged into an area with more traffic. They continued toward the town center along a broad street with cobbled stones and streetcars. Hermes led the way across the town square and up Church Street. They came out into the Old Town, with its massive staid town houses from the turn of the century. It was almost half past one. |
| 现在他们已经到了市区的另外一边。这里苏菲并不常来。她记得小时候有一次爸妈曾带她到这里的一条街上拜访一位年老的姨妈。 | Now they were on the other side of town. Sophie had not been there very often. Once when she was little, she remembered, she had been taken to visit an old aunt in one of these streets. |
| 最后他们走到位于几栋旧宅子之间的一座小广场。这座广场虽然看起来非常古老，但却名为“新广场”。不过话说回来，这整座城镇历史已经很悠久了，它兴建的年代可以远溯到中世纪。 | Eventually they reached a little square between several old houses. It was called New Square, although it all looked very old. But then the whole town was old; it had been founded way back in the Middle Ages. |
| 汉密士走向第十四号房屋，然后便停下来不动，等着苏菲开门。苏菲心跳开始加快。 | Hermes walked toward No. 14, where he stood still and waited for Sophie to open the door. Her heart began to beat faster. |
| 进了前门，苏菲看到一块嵌板上钉着几个绿色的信箱，最上面一排有一个信箱口露出—张明信片。上面有邮局所盖的“地址详”的印章。 | Inside the front door there were a number of green mailboxes attached to a panel. Sophie noticed a postcard hanging from one of the mailboxes in the top row. It had a stamped message from the mailman across it to the effect that the addressee was unknown. |
| 明信片上的地址写着“新广场十四号，席德收”，日期是六月十五日。事实上还有两个星期才到六月十五日，但邮差显然没有注意到。 | The addressee was Hilde Moller Knag, 14 New Square. It was postmarked June 15. That was not for two weeks, but the mailman had obviously not noticed that. |
| 苏菲把明信片取下来看： | Sophie took the card down and read it: |
| 亲爱的席德： | Dear Hilde, |
| 现在苏菲已经到哲学家的家里来了。她很快就要满十五岁了，但你昨天就满十五了。还是今天呢? 如果是今天的话，那么信到的大迟了。不过我们两个的时间并不一定一致。下一代出来后，上一代就老了。历史就这样发展下去。你有没有想过欧洲的历史就像一个人的一生? 古代就像欧洲的童年，然后到了漫长的中世纪，这是欧洲的学生时期。最后终于到了文艺复兴时期，此时，漫长的求学时期结束了。欧洲成年了，充满了旺盛的活力以及对生命的渴望。我们可以说文艺复兴时期是欧洲的十五岁生日！现在是六月中旬了，我的孩子，活着的感觉真好，不是吗? | Now Sophie is coming to the philosopher's house. She will soon be fifteen, but you were fifteen yesterday. Or is it today, Hilde? If it is today, it must be late, then. But our watches do not always agree. One generation ages while another generation is brought forth. In the meantime history takes its course. Have you ever thought that the history of Europe is like a human life? Antiquity is like the childhood of Europe. Then come the interminable Middle Ages--Europe's schoolday. But at last comes the Renaissance; the long school-day is over. Europe comes of age in a burst of exuberance and a thirst for life. We could say that the Renaissance is Europe's fifteenth birthday! It is mid-June, my child, and it is wonderful to be alive! |
| P．S：很遗憾你丢了那条金十字架链子。你得学习照管自己的东西才行。爸爸就在你的身旁。 爱你的老爸 | P.S. Sorry to hear you lost your gold crucifix. You must learn to take better care of your things. Love, Dad--who is just around the corner. |
| 汉密士已经开始上楼了。苏菲拿了明信片，跟着它走。她必须跑才能赶上它。它一直快活地摇着尾巴。他们走上了二楼、三楼，到四楼后只有一道通往阁楼的楼梯。难道要上屋顶吗? 汉密士沿着楼梯上去，在一扇窄门前停下来，并用爪子抓门。 | Hermes was already on his way up the stairs. Sophie took the postcard with her and followed. She had to run to keep up with him; he was wagging his tail delightedly. They passed the second, third, and fourth stories. From then on there was only an attic staircase. Were they going up to the roof? Hermes clambered on up the stairs and stopped outside a narrow door, which he scratched at with his paw. |
| 苏菲听到脚步声从里面走来。门开了，艾伯特站在那儿。他已经换了服装，现在穿着另外一套衣服，包括白长袜、红膝马裤和黄色垫肩的紧身上衣。他使苏菲想起扑克牌里的小丑。如果她没记错的话，这是文艺复兴时期典型的服装。 | Sophie heard footsteps approaching from inside. The door opened, and there stood Alberto Knox. He had changed his clothes and was now wearing another costume. It consisted of white hose, red knee-breeches, and a yellow jacket with padded shoulders. He reminded Sophie of a joker in a deck of cards. If she was not much mistaken, this was a typical Renaissance costume. |
| “你这个小丑！”苏菲喊，轻轻地推了他一把，以便走进屋里。 | What a clown! Sophie exclaimed, giving him a little push so that she could go inside the apartment. |
| 在恐怖、害羞的情绪交集之下，苏菲又不期然地拿她可怜的哲学老师当靶子。由于刚才在玄关处发现那张明信片，苏菲现在的思绪是一片混乱。 | Once again she had taken out her fear and shyness on the unfortunate philosophy teacher. Sophie's thoughts were in a turmoil because of the postcard she had found down in the hallway. |
| “不要这么容易激动，孩子。”艾伯特说，一面把门关上。 | Be calm, my child, said Alberto, closing the door behind her. |
| “你看这张明信片！她说，一面把信交给他，好像他应该负责似的。 | And here's the mail, she said, handing him the postcard as if she held him responsible for it. |
| 艾伯特看完信后摇摇头。 | Alberto read it and shook his head. |
| “他愈来愈无所忌惮了。说不定他是利用我们做为他女儿的生日娱乐。” | He gets more and more audacious. I wouldn't be surprised if he isn't using us as a kind of birthday diversion for his daughter. |
| 说完后他将明信片撕成碎片，丢进字纸篓中。 | With that he tore the postcard into small pieces and threw them into the wastepaper basket. |
| “信上说席德丢了她的十字架。”苏菲说。 | It said that Hilde has lost her crucifix, said Sophie. |
| “我看到了。” | So I read. |
| “那个十字架被我发现了，就是那一个，放在我家的枕头下面。 你知道它怎么会在那里吗? ” | And I found it, the same one, under my pillow at home. Can you understand how it got there? |
| 艾伯特严肃地看着她的眼睛， | Alberto looked gravely into her eyes. |
| “这件事看起来也许很吸引入，但只是他不费一点力气就能玩的小把戏罢了。我们还是集中精神来看那只被魔术师从宇宙的礼帽中拉出来的大白兔吧!” | It may seem alluring. But it's just a cheap trick that costs him no effort whatsoever. Let us rather concentrate on the big white rabbit that is pulled out of the universe's top hat. |
| 他们进入客厅。那是苏菲所见过的最不寻常的房间之一。 | They went into the living room. It was one of the most extraordinary rooms Sophie had ever seen. |
| 这是一间宽敞的阁楼，四边的墙壁略微倾斜。强烈的阳光透过其中一面的窗户泻满了整个房间。另外一扇窗户则开向市区，苏菲可以从这里看到旧市区里所有房子的屋顶。 | Alberto lived in a spacious attic apartment with sloping walls. A sharp light directly from the sky flooded the room from a skylight set into one of the walls. There was also another window facing the town. Through this window Sophie could look over all the roofs in the Old Town. |
| 但是最让苏菲惊讶的还是房间里摆满了各种年代的家具器物。有一张三十年代的沙发，一张二十世纪初期的旧书桌和一把看起来有几百年历史的椅子。除了家具之外，还有各式各样古董，不管是实用的还是装饰的，统统凌乱地放在架子上或柜子里，包括古老的时钟与花瓶、研钵和蒸馏器、刀子和娃娃、羽毛笔和书挡、八分仪和六分仪、罗盘和气压计等。有一整面墙放满了书，而且都不是那些可以在书店里看到的书，出版的年代横跨数百年。另外一面墙则挂满了素描与图画，有些是最近几十年的，但大多数都是非常古老的作品。此外，每面墙上都挂有很多古老的图表与地图。从图上挪威的大小与位置看来，这些地图并不很精确。 | But what amazed Sophie most was all the stuff the room was filled with--furniture and objects from various historical periods. There was a sofa from the thirties, an old desk from the beginning of the century, and a chair that had to be hundreds of years old. But it wasn't just the furniture. Old objects, either useful or decorative, were jumbled together on shelves and cupboards. There were old clocks and vases, mortars and retorts, knives and dolls, quill pens and bookends, octants and sextants, compasses and barometers. One entire wall was covered with books, but not the sort of books found in most bookstores. The book collection itself was a cross section of the production of many hundreds of years. On the other walls hung drawings and paintings, some from recent decades, but most of them also very old. There were a lot of old charts and maps on the walls too, and as far as Norway was concerned, they were not very accurate. |
| 有好几分钟的时间，苏菲只是站在那儿，没有说话。她东张西望了一阵子，直到她从各个角度把这个房间看过为止。 | Sophie stood for several minutes without speaking and took everything in. |
| “你这里搜集的旧垃圾可真多!” | What a lot of old junk you've collected, she said. |
| “你又来了。这个房间里保存的是几百年的历史文物。应该不算是垃圾吧? ” | Now then! Just think of how many centuries of history I have preserved in this room. I wouldn't exactly call it junk. |
| “你是开古董店的吗? ” | Do you manage an antique shop or something? |
| 艾伯特的表情几乎有点痛苦。 | Alberto looked almost pained. |
| “我们不能让自己被历史的浪潮冲走，总得有人收拾河岸边留下来的东西。” | We can't all let ourselves be washed away by the tide of history, Sophie. Some of us must tarry in order to gather up what has been left along the river banks. |
| “这话很奇怪。” | What an odd thing to say. |
| “是很奇怪，但却一点不假。孩子，我们并不只活在我们所属的时代里，我们身上也扛着历史。不要忘记你在这个房间内看到的每一样东西都曾经是崭新的。那个十六世纪的木娃娃也许是为了某个五岁女孩的生日做的，而制造的人也许就是她年老的祖母……然后小女孩长成了青少年，然后成年了，结婚了，也许也生了一个女儿，后来她把木娃娃传给女儿，自己则渐渐老去，有一天就死了。 | "Yes, but none the less true, child. We do not live in our own time alone; we carry our history within us. Don't forget that everything you see in this room was once brand new. That old sixteenth-century wooden doll might have been made for a five-year-old girl's birthday. By her old grandfather, maybe... then she became a teenager, then an adult, and then she married. Maybe she had a daughter of her own and gave the doll to her. She grew old, and one day she died. |
| 虽然她活了很久，但总还是难免一死，从此一去不返。事实上她只是来到人间短暂一游罢了。但是她的娃娃——你看，现在却放在那个架子上。” | Although she had lived for a very long time, one day she was dead and gone. And she will never return. Actually she was only here for a short visit. But her doll--well, there it is on the shelf." |
| “经过你这么一说，每一件事情都显得悲伤而严肃。” | Everything sounds so sad and solemn when you talk like that. |
| “生命本来就是悲伤而严肃的。我们来到这个美好的世界里，彼此相逢，彼此问候，并结伴同游一段短暂的时间。然后我们就失去了对方，并且莫名其妙就消失了，就像我们突然莫名其妙的来到世上一般。” | Life is both sad and solemn. We are let into a wonderful world, we meet one another here, greet each other--and wander together for a brief moment. Then we lose each other and disappear as suddenly and unreasonably as we arrived. |
| “我可以问你一件事吗? ” | May I ask you something? |
| “我们不再玩捉迷藏的游戏了。” | We're not playing hide-and-seek any more. |
| “你为什么会搬到少校的小木屋? ”； | Why did you move into the major's cabin? |
| “为了缩短我们之间的距离呀!因为那个时候我们全凭通信联络。我知道那时小木屋刚好是空的。” | So that we would not be so far from each other, when we were only talking by letter. I knew the old cabin would be empty. |
| “所以你就搬进去了！” | So you just moved in? |
| “没错。” | That's right. I moved in. |
| “那或许你也可以告诉我席德的爸爸是如何知道你在那里的。” | Then maybe you can also explain how Hilde's father knew you were there. |
| “如果我说的没错，每一件事情他都知道。” | If I am right, he knows practically everything. |
| “但我还是不懂你怎么有办法让邮差跑到森林里面去送信!” | But I still can't understand at all how you get a mailman to deliver mail in the middle of the woods! |
| 艾伯特淘气地笑了一下。 | Alberto smiled archly. |
| “即使那样的事情，对席德的父亲来说也算不了什么，只不过是个小把戏，妙手一挥就成了。我们现在可能正受到全世界最严密的监视。” | Even things like that are a pure bagatelle for Hilde's father. Cheap hocus-pocus, simple sleight of hand. We are living under what is possibly the world's closest surveillance. |
| 苏菲顿时觉得一股怒气往上升。 | Sophie could feel herself getting angry. |
| “要是让我碰上他，一定把他的眼珠子挖出来。” | If I ever meet him, I'll scratch his eyes out! |
| 艾伯特走到房间的另外一边，坐在沙发上。苏菲跟着他，也坐在一张宽大的扶手椅上。 | Alberto walked over and sat down on the sofa. Sophie followed and sank into a deep armchair. |
| “只有哲学可以使我们更接近席德的父亲。”他终于说。“今天我要跟你谈文艺复兴时期。” | Only philosophy can bring us closer to Hilde's father, Alberto said at last. "Today I shall tell you about the Renaissance." |
| “快说吧!” | Shoot. |
| “在圣多玛斯的时代过后不久，原本团结一致的天主教文化开始出现分裂的现象。哲学与科学逐渐脱离教会的神学，使得宗教生活与理性思考之间的关系变得比较自由。当时有愈来愈多人强调人们不能透过理性与天主沟通，因为天主绝对是不可知的。对人来说，最重要的事不是去了解神的奥秘，而是服从神的旨意。” | Not very long after St. Thomas Aquinas, cracks began to appear in the unifying culture of Christianity. Philosophy and science broke away more and more from the theology of the Church, thus enabling religious life to attain a freer relationship to reasoning. More people now emphasized that we cannot reach God through rationalism because God is in all ways unknowable. The important thing for a man was not to understand the divine mystery but to submit to God's will. |
| “既然宗教与科学的关系已经变得较为自由，新的科学方法与新的宗教狂热于是逐渐产生。在这种环境下，十五与十六世纪发生了两大变动，就是文艺复兴运动与宗教改革运动。” | As religion and science could now relate more freely to each other, the way was open both to new scientific methods and a new religious fervor. Thus the basis was created for two powerful upheavals in the fifteenth and sixteenth centuries, namely, the Renaissance and the Reformation. |
| “我们可不可以一个一个来? ” | Can we take them one at a time? |
| “所谓文艺复兴运动是指十四世纪末期起文化蓬勃发展的现象，最先开始于意大利北部，并在十五与十六世纪期间迅速向北蔓延。” | By the Renaissance we mean the rich cultural development that began in the late fourteenth century. It started in Northern Italy and spread rapidly northward during the fifteenth and sixteenth centuries. |
| “你不是告诉我‘文艺复兴’这个字是表示‘重生’的意思吗? ” | Didn't you tell me that the word 'renaissance' meant rebirth? |
| “没错。它是指古代艺术与文化的再生。另外我们也说它是‘人道主义的复兴’，因为在漫长的中世纪，生命中的一切都是从神的观点来解释，但到了文艺复兴时期，一切又重新以人为中心。当时的口号是‘回归本源’，所谓本源主要是指古代的人文主义。 | I did indeed, and that which was to be reborn was the art and culture of antiquity. We also speak of Renaissance humanism, since now, after the long Dark Ages in which every aspect of life was seen through divine light, everything once again revolved around man. 'Go to the source' was the motto, and that meant the humanism of antiquity first and foremost. |
| “在文艺复兴时期，发掘古代的经卷典籍几乎成为一种大众休闲活动，学习希腊文也变成时髦的玩意。当时的人认为，修习希腊的人文主义有教导与启发的功能，它除了可以使人了解古代的思想文化之外，也可以发展他们所谓的‘人的特质’。他们认为：‘马生下来就是马，但人要做为一个人，还需要靠后天慢慢的培养。’” | It almost became a popular pastime to dig up ancient sculptures and scrolls, just as it became fashionable to learn Greek. The study of Greek humanism also had a pedagogical aim. Reading humanistic subjects provided a 'classical education' and developed what may be called human qualities. 'Horses are born,' it was said, 'but human beings are not born--they are formed.' |
| “我们一定要受教育才可以成为一个人吗? ” | Do we have to be educated to be human beings? |
| “是的，当时的人观念确是如此。不过在我们详谈文艺复兴时期的人文理念之前，我们必须大略了解一下文艺复兴时期的政治与文化背景。” | Yes, that was the thought. But before we take a closer look at the ideas of Renaissance humanism, we must say a little about the political and cultural background of the Renaissance. |
| 艾伯特从沙发上起身，开始在房间里踱步。过了一会，他停下来，指着架子上放着的一件古代仪器。 | Alberto rose from the sofa and began to wander about the room. After a while he paused and pointed to an antique instrument on one of the shelves. |
| “这是什么? ”他问。 | What is that? he asked. |
| “看起来像是一个很旧的罗盘。” | It looks like an old compass. |
| “没错。” | Quite right. |
| 然后他又指着沙发后面的墙壁上挂着的一件古代火器。 | He then pointed to an ancient firearm hanging on the wall above the sofa. |
| “那又是什么? ” | And that? |
| “一支老式的步枪。” | An old-fashioned rifle. |
| “没错。这个呢? ” | Exactly--and this? |
| 艾伯特从书架上抽出一本大书。 | Alberto pulled a large book off one of the bookshelves. |
| “是一本古书。” | It's an old book. |
| “严格地说，这是一本古版书。” | To be absolutely precise, it is an incunabulum. |
| “古版书? ” | An incunabulum? |
| “是的，就是公元一五OO年前印制的古书。当时印刷业仍处于襁褓阶段。” | Actually, it means 'cradle.' The word is used about books printed in the cradle days of printing. That is, before 1500. |
| “这本书真的有那么古老吗? ” | Is it really that old? |
| “是的。罗盘、火器与印刷术这三大发明，乃是文艺复兴时期所以形成的重要因素。” | That old, yes. And these three discoveries--the compass, firearms, and the printing press--were essential preconditions for this new period we call the Renaissance. |
| “请你说详细一些。” | You'll have to explain that a bit more clearly. |
| “有了罗盘，航海就比较容易了，这为后来一些伟大的探险航程奠定了基础。火器也是一样，这种新式的武器使得欧洲军队的军力要比美洲和亚洲的军队强大。在欧洲内部，是否拥有火器也成为一个国家强大与否的关键因素。印刷术则在散布文艺复兴时期的人本理念方面有很重要的贡献，同时印刷术的发明也使得教会不再是唯一能够散播知识的机构。在这段时期，各项新的发明与仪器接踵而来，速度既快，数量也多。其中很重要的一项就是望远镜的发明，它使得天文学迈人了新的纪元。” | The compass made it easier to navigate. In other words, it was the basis for the great voyages of discovery. So were firearms in a way. The new weapons gave the Europeans military superiority over American and Asiatic cultures, although firearms were also an important factor in Europe. Printing played an important part in spreading the Renaissance humanists' new ideas. And the art of printing was, not least, one of the factors that forced the Church to relinquish its former position as sole disseminator of knowledge. New inventions and instruments began to follow thick and fast. One important instrument, for example, was the telescope, which resulted in a completely new basis for astronomy. |
| “所以现在才会有火箭和太空探险之旅。” | And finally came rockets and space probes. |
| “你的速度未免太快了吧。不过文艺复兴时期所发生的一项转变，最后倒是把人类送上了月球，也间接导致广岛事件与切尔诺贝利核电厂爆炸事件。最初只是文化与经济上的一些改变。其中很重要的一个现象是；自给自足式的经济逐渐转型为货币经济体系。 | Now you're going too fast. But you could say that a process started in the Renaissance finally brought people to the moon. Or for that matter to Hiroshima and Chernobyl. However, it all began with changes on the cultural and economic front. An important condition was the transition from a subsistence economy to a monetary economy. |
| 在中世纪末期时，由于贸易制度成功、新商品交易蓬勃，再加上已经建立货币经济与银行体系，于是各城市不断发展，造成了一个新的中产阶级。他们拥有决定自己生活环境的自由，可以用钱买到各种必需晶。在这个时期，只要肯吃苦耐劳、有想像力、脑筋灵活，便可以获得报偿。因此，社会对个人的要求已经改变。” | Toward the end of the Middle Ages, cities had developed, with effective trades and a lively commerce of new goods, a monetary economy and banking. A middle class arose which developed a certain freedom with regard to the basic conditions of life. Necessities became something that could be bought for money. This state of affairs rewarded people's diligence, imagination, and ingenuity. New demands were made on the individual. |
| “这和两千年前希腊各城邦发展的情况有些类似。” | It's a bit like the way Greek cities developed two thousand years earlier. |
| “你说对了几分。我曾经说过，希腊哲学脱离了属于农民文化的神话世界观。同样的，文艺复兴时期的中产阶级也开始脱离封建贵族与教会的势力。这段期间，欧洲与西班牙的阿拉伯人和东方的拜占庭文化接触日益密切，于是欧洲人又开始注意到希腊文化的存在。” | Not altogether untrue. I told you how Greek philosophy broke away from the mythological world picture that was linked to peasant culture. In the same way, the Renaissance middle class began to break away from the feudal lords and the power of the church. As this was happening, Greek culture was being rediscovered through a closer contact with the Arabs in Spain and the Byzantine culture in the east. |
| “于是古代的三条支流又汇集成一条大河。” | The three diverging streams from antiquity joined into one great river. |
| “你很用心。有关文艺复兴时期的背景就讲到这里。现在我们要谈这个时期一些新的理念。” | You are an attentive pupil. That gives you some background on the Renaissance. I shall now tell you about the new ideas. |
| “好，不过我很快得回家吃饭了。” | Okay, but I'll have to go home and eat. |
| 艾伯特再度坐在沙发上，眼睛看着苏菲。 | Alberto sat down on the sofa again. He looked at Sophie. |
| “文艺复兴运动最重要的影响是改变了大家对人类的看法。文艺复兴时期的人文主义精神使得大家对人本身和人的价值重新产生了信心，这和中世纪时强调人性本恶的观点截然不同。这个时期的哲学家认为人是极其崇高可贵的。其中最主要的人物之一是费其诺(MarsilioFicino)。他告诉人们：“认识自己，呵，你这藏在凡俗身躯内的神明子孙啊！”另外一个主要人物是米兰多拉(PieodellaMirandola)，他写了《颂扬人的尊贵》这篇文章，这在中世纪简直是无法想象的。 | Above all else, the Renaissance resulted in a new view of mankind. The humanism of the Renaissance brought a new belief in man and his worth, in striking contrast to the biased medieval emphasis on the sinful nature of man. Man was now considered infinitely great and valuable. One of the central figures of the Renaissance was Marsilio Ficino, who exclaimed: 'Know thyself, O divine lineage in mortal guise!' Another central figure, Pica della Mirandola, wrote the Oration on the Dignity of Man, something that would have been unthinkable in the Middle Ages. |
| “在中世纪期间，上帝是一切事物的出发点。文艺复兴时期的人文主义则以人为出发点。” | Throughout the whole medieval period, the point of departure had always been God. The humanists of the Renaissance took as their point of departure man himself. |
| “希腊哲学家也是一样啊！” | But so did the Greek philosophers. |
| “这正是为什么我们会说文艺复兴时期是古代人文主义‘重生’的缘故。但文艺复兴时期的人文主义更强调个人主义。当时人的观念是：我们不仅是人，更是独一无二的个体。这种理念导致人们无限崇拜天才。理想中的人是我们所谓的‘文艺复兴人’，就是艺术、科学等十八般武艺样样精通的人。由于对人的观点改变了，于是人们开始对人体的构造产生兴趣。就像在古代一般，人们又开始解剖尸体以了解人体的结构。这对医学和艺术而言都是很有必要的。同时，这个时期也再度出现许多描绘人体的艺术作品。在历经一千年的假道学之后，这也该是时候了。人又有了胆量表现自己，不再以自己为耻。” | That is precisely why we speak of a 'rebirth' of antiquity's humanism. But Renaissance humanism was to an even greater extent characterized by individualism. We are not only human beings, we are unique individuals. This idea could then lead to an almost unrestrained worship of genius. The ideal became what we call the Renaissance man, a man of universal genius embracing all aspects of life, art, and science. The new view of man also manifested itself in an interest in the human anatomy. As in ancient times, people once again began to dissect the dead to discover how the body was constructed. It was imperative both for medical science and for art. Once again it became usual for works of art to depict the nude. High time, after a thousand years of prudery. Man was bold enough to be himself again. There was no longer anything to be ashamed of. |
| “太好了。”苏菲说，一边把双臂靠在她和哲学家中间的小茶几上。 | It sounds intoxicating, said Sophie, leaning her arms on the little table that stood between her and the philosopher. |
| “的确如此。这种对人的新观念创造了一个全新的视野。人并不只是为神而存在的，因此人也不妨及时行乐。有了这种新的自由之后，任何事情都是可能的。这个时期人们的目标是要打破所有的藩篱与禁忌。从希腊人文主义的观点来说，这倒是一个新的想法，因为古代的人文主义强调的是宁静、中庸与节制。” | Undeniably. The new view of mankind led to a whole new outlook. Man did not exist purely for God's sake. Man could therefore delight in life here and now. And with this new freedom to develop, the possibilities were limitless. The aim was now to exceed all boundaries. This was also a new idea, seen from the Greek humanistic point of view; the humanists of antiquity had emphasized the importance of tranquility, moderation, and restraint. |
| “结果文艺复兴时期的人文主义者就变得很放纵了吗? ” | And the Renaissance humanists lost their restraint? |
| “他们当然不是很节制的。他们的所作所为就好像整个世界重新复苏了一般。他们强烈地感受到时代的精神，这是为何他们将介于古代与文艺复兴时期之间的几百年称为‘中世纪’的缘故。在文艺复兴时期，各个领域都有无可比拟的进展。无论艺术、建筑、文学、音乐、哲学与科学都以空前的速度蓬勃发展。举一个具体的例子：我们曾经谈到古代的罗马曾有‘城市中的城市’与‘宇宙的中枢’等美称，但在中世纪期间，罗马渐渐衰微，到公元一四一七年时，人口只剩下一万七千人。” | They were certainly not especially moderate. They behaved as if the whole world had been reawakened. They became intensely conscious of their epoch, which is what led them to introduce the term 'Middle Ages' to cover the centuries between antiquity and their own time. There was an unrivaled development in all spheres of life. Art and architecture, literature, music, philosophy, and science flourished as never before. I will mention one concrete example. We have spoken of Ancient Rome, which gloried in titles such as the 'city of cities' and the 'hub of the universe.' During the Middle Ages the city declined, and by 1417 the old metropolis had only 17,000 inhabitants. |
| “比席德住的黎乐桑市多不了多少嘛。” | Not much more than Lillesand, where Hilde lives. |
| “文艺复兴时期的人文主义者认为重建罗马是他们的文化责任，而最重要的一项工作就是在圣彼得的坟墓上建一座圣彼得大教堂。这座教堂号称世界第一，极尽富丽与堂皇之能事。许多文艺复兴时期的伟大艺术家都参与了兴建工作。这项工程从一五(•)六年开始，进行了一百二十年之久。后来，又花了五十年的时间兴建宏伟的圣彼得广场。” | The Renaissance humanists saw it as their cultural duty to restore Rome: first and foremost, to begin the construction of the great St. Peter's Church over the grave of Peter the Apostle. And St. Peter's Church can boast neither of moderation nor restraint. Many great artists of the Renaissance took part in this building project, the greatest in the world. It began in 1506 and lasted for a hundred and twenty years, and it took another fifty before the huge St. Peter's Square was completed. |
| “这座教堂一定很大!" | It must be a gigantic church! |
| “它共有两百多米长、一百三十米宽，占地二万六千平方米以上。有关文艺复兴时期人们大胆自信的心理我们就讲到这里了。还有很重要的一点是：文艺复兴运动也使得人们对大自然有了新的看法。这时候的人们比较能够尽情享受生活，不再认为人活着只是为死后的世界做准备，因此他们对物质世界的看法也完全改观了。 | It is over 200 meters long and 130 meters high, and it covers an area of more than 16,000 square meters. But enough about the boldness of Renaissance man. It was also significant that the Renaissance brought with it a new view of nature. The fact that man felt at home in the world and did not consider life solely as a preparation for the hereafter, created a whole new approach to the physical world. |
| 在人们眼中，大自然如今有了正面的意义。许多人认为上帝也存在于他所创造的事物中。因为，如果神真的是无穷无限的，他就会存在于万事万物中。这种观念称为泛神论。中世纪的哲学家一直坚持神与他的造物之间有一道不可跨越的距离。文艺复兴时期的人则认为大自然是神圣的，甚至是‘神的花朵’。这类观念有时会遭到教会的反对。布鲁诺(GiordanoBruo)的命运就是一个很极端的例子。他不仅宣称神存在于大自然中，而且相信宇宙是无限大的。结果他受到了非常严厉的惩罚。” | Nature was now regarded as a positive thing. Many held the view that God was also present in his creation. If he is indeed infinite, he must be present in everything. This idea is called pantheism. The medieval philosophers had insisted that there is an insurmountable barrier between God and the Creation. It could now be said that nature is divine--and even that it is 'God's blossoming.' Ideas of this kind were not always looked kindly on by the church. The fate of Gior-dano Bruno was a dramatic example of this. Not only did he claim that God was present in nature, he also believed that the universe was infinite in scope. He was punished very severely for his ideas. |
| “什么惩罚? ” | How? |
| “他在一六OO午时被绑在罗马花市的一根柱子上活活烧死。” | He was burned at the stake in Rome's Flower Market in the year 1600. |
| “真是太烂了……太蠢了。这还叫人文主义吗? ” | How horrible ... and stupid. And you call that humanism? |
| “不，绝不是。布鲁诺是人文主义者，但将他处决的人则不是。 | No, not at all. Bruno was the humanist, not his executioners. |
| 不过在文艺复兴时期，所谓的‘反人文主义’也同样盛行。我所谓的‘反人文主义’指的是各国政府与教会的威权。在文艺复兴时期，审判女巫、烧死异教徒的风气非常盛行。魔法、迷信充斥，而且不时有人发动血腥的宗教战争。美洲也是在这段时期被欧洲人用蛮横的手段征服了。这些都是人文主义阴暗的一面。不过话说回来，没有任何一个时代是完全好或完全坏的。善恶乃是人类历史中不时交织在一起的两股线。在我们下面要讲到的另外一个文艺复兴时期的新产物‘新科学方法’方面也是如此。” | During the Renaissance, what we call anti-humanism flourished as well. By this I mean the authoritarian power of State and Church. During the Renaissance there was a tremendous thirst for trying witches, burning heretics, magic and superstition, bloody religious wars--and not least, the brutal conquest of America. But humanism has always had a shadow side. No epoch is either purely good or purely evil. Good and evil are twin threads that run through the history of mankind. And often they intertwine. This is not least true of our next key phrase, a new scientific method, another Renaissance innovation which I will tell you about. |
| “当时的人是否兴建了人类史上最早的一些工厂? ” | Was that when they built the first factories? |
| “还没有。不过多亏文艺复兴时期发明的新科学方法，才会有后来那些科技发展。所谓新科学方法是指以崭新的角度来看待科学，这种方法到后来才结出明显的科技果实。” | No, not yet. But a precondition for all the technical development that took place after the Renaissance was the new scientific method. By that I mean the completely new approach to what science was. The technical fruits of this method only became apparent later on. |
| “那是什么样的新方法? ” | What was this new method? |
| “它最主要的一点是用我们的感官来调查研究大自然，自从十四世纪以来，愈来愈多思想家警告人们不要盲目相信权威，无论是宗教教条或亚理斯多德的自然哲学。但也有人劝告大众不要相信纯粹凭思考就可以解决问题。在整个中世纪期间，人们过度迷信理性思考的重要性。到了文艺复兴时期，则认为研究大自然现象必须以观察、经验与实验为基础。我们称之为‘实证法’。” | Mainly it was a process of investigating nature with our own senses. Since the fourteenth century there had been an increasing number of thinkers who warned against blind faith in old authority, be it religious doctrine or the natural philosophy of Aristotle. There were also warnings against the belief that problems can be solved purely by thinking. An exaggerated belief in the importance of reason had been valid all through the Middle Ages. Now it was said that every investigation of natural phenomena must be based on observation, experience, and experiment. We call this the empirical method. |
| “意思是? ” | Which means? |
| “就是以亲身经验，而不是以古人的著作或凭空想象之物，来做为知识的基础。古代也有实证科学，但从来不曾以有系统的方式做过实验。” | It only means that one bases one's knowledge of things on one's own experience--and not on dusty parchments or figments of the imagination. Empirical science was known in antiquity, but systematic experiments were something quite new. |
| “我猜他们大概没有现代这些仪器设备。” | I guess they didn't have any of the technical apparatus we have today. |
| “当然，他们没有计算机或电子尺这类工具，但是他们可以凭借数学计算和普通的尺。对他们而言，最重要的一件事就是把科学观察所得的结果用准确的数学辞汇表达出来。十七世纪的大科学家伽利略(GalileoGalilei)说：‘我们要测量那些可以测量的东西，至于那些无法测量的，也要想办法加以测量。’他并表示：‘大自然这本书是用数学的语言写的。”’“有了这些实验与测量结果之后，就自然会有新发明了。” | Of course they had neither calculators nor electronic scales. But they had mathematics and they had scales. And it was now above all imperative to express scientific observations in precise mathematical terms. 'Measure what can be measured, and make measurable what can-not be measured,' said the Italian Galileo Galilei, who was one of the most important scientists of the seventeenth century. He also said that the book of nature is written in the language of mathematics. And all these experiments and measurements made new inventions possible. |
| “新科学方法的出现促成了技术革命，这是第一个阶段。而技术革命又为后来的每一项发明打下了基础。可以说人类这时已经开始脱离自然环境了，人类不再仅仅是大自然的一部分。英国哲学家培根(FrancisBacon)表示：‘知识即力量。’这句话强调了知识的实用价值，在当时也是一个很新的观念。人们开始认真干预大自然并加以控制。” | The first phase was a new scientific method. This made the technical revolution itself possible, and the technical breakthrough opened the way for every invention since. You could say that man had begun to break away from his natural condition. Nature was no longer something man was simply a part of. 'Knowledge is power,' said the English philosopher Francis Bacon, thereby underlining the practical value of knowledge-- and this was indeed new. Man was seriously starting to intervene in nature and beginning to control it. |
| “但这并不一定是好的，不是吗? ” | But not only in a good way? |
| “对。我曾经提到过，我们所做的每一件事情都有正反两面的作用。文艺复兴时期展开的技术革命虽然带来了纺织机，但也造成了失业；虽然带来了新的药物，但也带来了新的疾病；虽然提高了农业效率，但也榨取了许多自然资源；虽然带来了洗衣机、电冰箱等实用的器具，但也导致了污染与工业废弃物处理的问题。今天我们面临严重的环境污染问题已经使得许多人认为，技术革命乃是人类尝试调整自然环境的一种危险做法，而且已经失败，有人指出，这场革命最终将会走向失控的局面。比较乐观的人士则认为我们目前仍处于科技的襁褓阶段，同时，尽管在科学发展的过程中不免会有阵痛，但人类终将逐渐学习到如何控制大自然，而不致对环境构成威胁。” | No, this is what I was referring to before when I spoke of the good and the evil threads that are constantly intertwined in everything we do. The technical revolution that began in the Renaissance led to the spinning jenny and to unemployment, to medicines and new diseases, to the improved efficiency of agriculture and the impoverishment of the environment, to practical appliances such as the washing machine and the refrigerator and pollution and industrial waste. The serious threat to the environment we are facing today has made many people see the technical revolution itself as a perilous maladjustment to natural conditions. It has been pointed out that we have started something we can no longer control. More optimistic spirits think we are still living in the cradle of technology, and that although the scientific age has certainly had its teething troubles, we will gradually learn to control nature without at the same time threatening its very existence and thus our own. |
| “你觉得谁说的比较对? ” | Which do you think? |
| “我觉得双方的说法或许都有点道理。在某些领域内我们必须停止干预自然，但在其他领域内我们则不妨更进一步。但有一件事情是可以确定的：我们绝不可能再走中世纪的老路。自从文艺复兴时期以来，人类就不再只是创造物的一部分，而开始干预自然，并按照自己的心意来改造大自然。说真的，‘人是多么了不起呀！” | I think perhaps there may be some truth in both views. In some areas we must stop interfering with nature, but in others we can succeed. One thing is certain: There is no way back to the Middle Ages. Ever since the Renaissance, mankind has been more than just part of creation. Man has begun to intervene in nature and form it after his own image. In truth, 'what a piece of work is man!' |
| “人类已经登陆月球了。在中世纪，谁会相信人能跑到月亮上；去呀!” | We have already been to the moon. What medieval person would have believed such a thing possible? |
| 新世界观“他们当然无法想象。说到这里，我们要谈谈所谓的‘新世界观’。中世纪的人虽然也会坐在天空下，看着太阳、月亮与星球。但他们从不曾怀疑‘地球是宇宙中心’的说法。他们认为地球是静止不动的，而各个‘天体’则在轨道上环绕着地球运行。这种观念被称为‘以地球为中心的世界观’，也就是‘万物皆以地球为中心’的意思。基督教相信上帝高居各天体之上，主宰宇宙，这也是当时人抱持这种观念的原因之一。” | No, that's for sure. Which brings us to the new world view. All through the Middle Ages people had stood beneath the sky and gazed up at the sun, the moon, the stars, and the planets. But nobody had doubted that the earth was the center of the universe. No observations had sown any doubt that the earth remained still while the 'heavenly bodies' traveled in their orbits around it. We call this the geocentric world picture, or in other words, the belief that everything revolves around the earth. The Christian belief that God ruled from on high, up above all the heavenly bodies, also contributed to maintaining this world picture. |
| “世界真有这么简单就好了！” | I wish it were that simple! |
| “然而，在一五四三年，有一本名叫《天体运行论》(OntheRevolutions OFtheCelestialSpheres)的小书出版了。作者是波兰天文学家哥白尼(NicolausCopernicus)。他在这本书出版当天就去世了。哥白尼在书中宣称，太阳并未绕地球运行，而是地球绕太阳运行。他根据观察各星球的心得，认为这种可能性很高。他说，人们之所以相信太阳绕着地球转，是因为地球绕着自己的轴心转的缘故。他指出，如果我们假设地球和其他星球都绕着太阳转，则我们所看到的天体运转现象将会变得容易理解得多。我们称这种观念为‘以太阳为中心的世界观’，也就是相信万物以太阳为中心的意思。” | But in 1543 a little book was published entitled On the Revolutions of the Celestial Spheres. It was written by the Polish astronomer Nicolaus Copernicus, who died on the day the book was published. Copernicus claimed that it was not the sun that moved round the earth, it was vice versa. He thought this was completely possible from the observations of the heavenly bodies that existed. The reason people had always believed that the sun went round the earth was that the earth turns on its own axis, he said. He pointed out that all observations of heavenly bodies were far easier to understand if one assumed that both the earth and the other planets circle around the sun. We call this the heliocentric world picture, which means that everything centers around the sun. |
| “这个世界观应该是正确的啰? ” | And that world picture was the right one? |
| “也不全然。哥白尼的主要论点—一地球围绕着太阳转——当然是正确的。不过他宣称太阳是宇宙中心的说法可就错了。我们现在已经知道太阳系只是宇宙中无数个星系之一。宇宙中共有数十亿个银河系，围绕太阳的星系只是其中之一罢了。哥白尼并且相信地球和其他星球都在圆形的轨道上运转。” | Not entirely. His main point--that the earth moves round the sun--is of course correct. But he claimed that the sun was the center of the universe. Today we know that the sun is only one of an infinite number of stars, and that all the stars around us make up only one of many billions of galaxies. Copernicus also believed that the earth and the other planets moved in circular orbits around the sun. |
| “难道不是吗? ” | Don't they? |
| “不。他之所以相信轨道是圆形的，只是根据‘天体是圆形的，且绕着圈圈转’这个古老的观念。自从柏拉图的时代以来，球体与圆形就被认为是最完美的几何图形。但在十七世纪初期，德国天文学家克卜勒(JohannesKepler)发表了他广泛观察的结果，显示各星球实际上是以太阳为中心，绕着椭圆形的轨道运转。他并且指出，一个星球在轨道上愈接近太阳的地方，运转的速度愈快，离太阳愈远则愈慢。在此之前从来没有人明白提出‘地球只是众多行星之一’的说法。克卜勒同时强调宇宙每个地方都适用同样的物理法则。” | No. He had nothing on which to base his belief in the circular orbits other than the ancient idea that heavenly bodies were round and moved in circles simply because they were 'heavenly.' Since the time of Plato the sphere and the circle had been considered the most per-fect geometrical figures. But in the early 1600s, the German astronomer Johannes Kepler presented the results of comprehensive observations which showed that the planets move in elliptical--or oval--orbits with the sun at one focus. He also pointed out that the speed of a planet is greatest when it is closest to the sun, and that the farther a planet's orbit is from the sun the slower it moves. Not until Kepler's time was it actually stated that the earth was a planet just like other planets. Kepler also emphasized that the same physical laws apply everywhere throughout the universe. |
| “他怎么知道呢? ” | How could he know that? |
| 伽利略“因为他用自己的感官来观察、研究星球运转的现象，而不盲目地接受古代的迷信。大约与克卜勒同一时代的还有一位意大利科学家伽利略。他也用天文望远镜来观察天体的运转。他在研究月球的表面后，宣称月球像地球一样有高山、有深谷。更重要的是，他发现木星有四个卫星。因此地球并非唯一拥有卫星的星球。然而，伽利略最伟大的成就还是他首度提出所谓的(‘惯性定律’。” | Because he had investigated the movements of the planets with his own senses instead of blindly trusting ancient superstitions. Galileo Galilei, who was roughly contemporary with Kepler, also used a telescope to observe the heavenly bodies. He studied the moon's craters and said that the moon had mountains and valleys similar to those on earth. Moreover, he discovered that the planet Jupiter had four moons. So the earth was not alone in having a moon. But the greatest significance of Galileo was that he first formulated the so-called Law of Inertia. |
| “那是什么意思? ” | "And that is?" |
| “伽利略的说法是：‘如果没有外力强迫一个物体改变它所处的状态，则这个物体将会一直维持它原来静止或移动的状态。” | Galileo formulated it thus: A body remains in the state which it is in, at rest or in motion, as long as no external force compels it to change its state. |
| “这谁都知道呀!” | If you say so. |
| “但这个观察很有意义。自从古代以来，反对‘地球绕着自己的轴心转’这个说法的人士所持的主要理由之一就是：地球果真绕着自己的轴心转的话，则它的速度会很快，以至于当你垂直丢一块石头到空中时，它会掉落在好几码之外。” | But this was a significant observation. Since antiquity, one of the central arguments against the earth moving round its own axis was that the earth would then move so quickly that a stone hurled straight into the air would fall yards away from the spot it was hurled from. |
| “那这种现象为什么不会发生呢? ” | So why doesn't it? |
| “如果你坐在火车里，把一个苹果丢在地上。苹果并不会因为火车正在移动而向后掉落，而是垂直落地。这是由于(‘惯性定律’作用所致。苹果维持在你将它丢下以前同样的速度。” | If you're sitting in a train and you drop an apple, it doesn't fall backward because the train is moving. It falls straight down. That is because of the law of inertia. The apple retains exactly the same speed it had before you dropped it. |
| “我懂了。” | I think I understand. |
| “伽利略的时代并没有火车。不过如果一个人一直向前运球一旦突然放手后……” | Now in Galileo's time there were no trains. But if you roll a ball along the ground--and suddenly let go... |
| “……球会一直滚动……” | ... it goes on rolling ... |
| “……因为在你放手后球仍然维持原来的速度 | ... because it retains its speed after you let go. |
| “不过它最后还是会停下来，如果房间够大的话。” | But it will stop eventually, if the room is long enough. |
| “那是因为有其他外力迫使它停下来。第一种力来自于地板，尤其是那种粗糙不平的木头地板。然后则是重力。在重力的作用下，球迟早会停下来，不过，请等一下，我先让你看一样东西。” | That's because other forces slow it down. First, the floor, especially if it is a rough wooden floor. Then the force of gravity will sooner or later bring it to a halt. But wait, I'll show you something. |
| 艾伯特站起身来，走到那张古老的书桌前。他从抽屉里拿出一样东西，走回原来的地方，并把那样东西放在茶几上。那是一块木头板子，一端有三、四公分厚，另一端则极薄，整张板子几乎就把茶几占满了。艾伯特在板子旁放了一个绿色的弹珠。 | Alberto Knox got up and went over to the old desk. He took something out of one of the drawers. When he returned to his place he put it on the coffee table. It was just a wooden board, a few millimeters thick at one end and thin at the other. Beside the board, which almost covered the whole table, he laid a green marble. |
| “这叫做斜面，”他说。“如果我在比较厚的这一端把弹珠放掉，你想会发生什么事? ” | This is called an inclined plane, he said. "What do you think will happen if I let go the marble up here, where the plane is thickest?" |
| 苏菲无可奈何地叹了口气。 | Sophie sighed resignedly. |
| “我跟你赌十块钱，它会一直滚到茶几上，最后掉在地板上。” | I bet you ten crowns it rolls down onto the table and ends on the floor. |
| “我们试试看。”． | Let's see. |
| 艾伯特放掉弹珠。它果真像所说的那样滚到茶几上，然后啪一声掉在地板上，最后碰到了通往走廊的门槛。 | Alberto let go of the marble and it behaved exactly as Sophie had said. It rolled onto the table, over the tabletop, hit the floor with a little thud and finally bumped into the wall. |
| “真了不起呀！”苏菲说。 | Impressive, said Sophie. |
| “可不是嘛]这就是伽利略所做的实验。” | Yes, wasn't it! This was the kind of experiment Galileo did, you see. |
| “他真的有那么笨吗? ” | Was he really that stupid? |
| “别急，他是想透过各种感官来观察事物的原理。我们现在只不过刚开始而已。请你先告诉我弹珠为何会沿着斜面滚下去? ” | Patience! He wanted to investigate things with all his senses, so we have only just begun. Tell me first why the marble rolled down the inclined plane. |
| “因为它有重量。” | It began to roll because it was heavy. |
| “好，那么请你告诉我重量是什么。” | All right. And what is weight actually, child? |
| “这个问题问得太逊了。” | That's a silly question. |
| “如果你不能回答，它就不算逊。到底弹珠为什么会滚落到地板上? ” | It's not a silly question if you can't answer it. Why did the marble roll onto the floor? |
| “因为重力的缘故。” | Because of gravity. |
| “答对了，你也可以说是地心引力。重量与重力有关，而重力就是使得弹珠移动的那个力量。” | Exactly--or gravitation, as we also say. Weight has something to do with gravity. That was the force that set the marble in motion. |
| 此时艾伯特已经把弹珠从地板上捡起来了。他再度俯身站在那块斜面上方，手里仍拿着弹珠。 | Alberto had already picked the marble up from the floor. He stood bowed over the inclined plane with the marble again. |
| “现在我要试着让弹珠滚过斜面。”他说。“你注意看它怎样移动。” | Now I shall try to roll the marble across the plane, he said. "Watch carefully how it moves." |
| 他把腰弯得更低，瞄准目标，试着让弹珠滚过斜面。苏菲看到弹珠逐渐沿着坡面斜斜的滚了下来。 | Sophie watched as the marble gradually curved away and was drawn down the incline. |
| “发生了什么事? ”艾伯特问。 | What happened? asked Alberto. |
| “它斜斜地滚，因为板子有坡度。” | It rolled sloping because the board is sloping. |
| “现在我要在弹珠上涂墨汁……然后我们就可以看看到底你所谓的‘斜斜地滚’是什么意思。” | Now I'm going to brush the marble with ink ... then perhaps we can study exactly what you mean by sloping. |
| 他找出一只墨水刷，把整个弹珠涂黑，然后再度使它滚动。这次苏菲很明显看到弹珠在斜面上滚动的路径，因为它滚过之处留下了一条黑线。 | He dug out an ink brush and painted the whole marble black. Then he rolled it again. Now Sophie could see exactly where on the plane the marble had rolled because it had left a black line on the board. |
| “现在你可不可以描述一下弹珠移动的路线? ” | How would you describe the marble's path? |
| “是弧形的……看起来好像是一个圆圈的一部分。” | It's curved ... it looks like part of a circle. |
| “一点也没错。” | Precisely. |
| 艾伯特抬头看着苏菲，眉毛抬得高高的。 | Alberto looked up at her and raised his eyebrows. |
| “不过那并不完全是圆形。这种图案叫做抛物线。” | "However, it is not quite a circle. This figure is called a parabola." |
| “哦? ” | That's fine with me. |
| “嗯。可是弹珠为什么会这样滚动呢? ” | Ah, but why did the marble travel in precisely that way? |
| 苏菲用心地想了一下，然后说；“因为板于有坡度，所以弹珠被重力拉往地板的方向。” | Sophie thought deeply. Then she said, "Because the board was sloping, the marble was drawn toward the floor by the force of gravity."- |
| “对了!这岂不是太让人兴奋了吗? 我随便拉了一个小女孩到我的阁楼来，做一个实验，她就可以领悟到伽利略所发现的原理!” | Yes, yes! This is nothing less than a sensation! Here I go, dragging a girl who's not yet fifteen up to my attic, and she realizes exactly the same thing Galileo did after one single experiment! |
| 他拍拍手。有一阵子，苏菲很担心他已经疯了。他继续说：“你刚才看到的是两种力量同时作用在一个物体上时所产生的效果。伽利略发现这个原理同样也适用在炮弹等的物体上。炮弹被推入空中后在一段时间内会继续飞行，但迟早会被牵引到地面上，所以它会形成像弹珠滚过斜面一样的轨线，这是伽利略那个时代的新发现。亚理斯多德认为一个斜斜向空中抛出的抛射体会先呈微微的弧形，然后垂直地向地面降落。但实际情况并非如此。 | He clapped his hands. For a moment Sophie was afraid he had gone mad. He continued: "You saw what happened when two forces worked simultaneously on the same object. Galileo discovered that the same thing applied, for instance, to a cannonball. It is propelled into the air, it continues its path over the earth, but will eventually be drawn toward the earth. So it will have described a trajectory corresponding to the marble's path across the inclined plane. And this was actually a new discovery at the time of Galileo. Aristotle thought that a projectile hurled obliquely into the air would first describe a gentle curve and then fall vertically to the earth. |
| 不过没有人知道亚理斯多德的错误，除非用实验来证明。” | This was not so, but nobody could know Aristotle was wrong before it had been demonstrated." |
| “这个定律有什么重要性吗? ” | Does all this really matter? |
| “当然!孩子，这件事意义非凡，而且肯定是人类史上最重要的一项科学发现。” | Does it matter? You bet it matters! This has cosmic significance, my child. Of all the scientific discoveries in the history of mankind, this is positively the most important. |
| “为什么呢? ” | I'm sure you are going to tell me why. |
| 牛顿“后来，在一六四二到一七二七年间，有一个名叫牛顿(IsaacNewton)的英国物理学家，他是将太阳系与星球轨道描述得最完整的一个科学家。他不但能说出各星球如何绕太阳运转，而且可以解释它们为何会如此运转。其中一部分原因就是因为他参考了我们所称的‘伽利略动力学’。” | Then along came the English physicist Isaac Newton, who lived from 1642 to 1727. He was the one who provided the final description of the solar system and the planetary orbits. Not only could he describe how the planets moved round the sun, he could also explain why they did so. He was able to do so partly by referring to what we call Galileo's dynamics. |
| “那些星球是不是就像滚过斜面的弹珠一样? ” | Are the planets marbles on an inclined plane then? |
| “是的，有点像。不过不要急，苏菲。” | Something like that, yes. But wait a bit, Sophie. |
| “急也没有用，是不是? ” | "Do I have a choice?" |
| “克卜勒曾经指出，各星球之间一定有某种力量使它们相互吸引。举例来说，太阳一定有某种力量使得太阳系内的各星球都固定在轨道上绕着它运转，这也是为何那些星球在离太阳愈远的地方移动得愈慢的缘故。克卜勒并且相信潮汐的涨落一定是受到月亮引力的影响。” | Kepler had already pointed out that there had to be a force that caused the heavenly bodies to attract each other. There had to be, for example, a solar force which held the planets fast in their orbits. Such a force would moreover explain why the planets moved more slowly in their orbit the further away from the sun they traveled. Kepler also believed that the ebb and flow of the tides-- the rise and fall in sea level--must be the result of a lunar force. |
| “的确是这样，不是吗? ” | And that's true. |
| “没错，是这样。不过伽利略反对这种说法。他嘲笑克卜勒，说他居然赞同‘月亮掌管海洋河流’的说法。这是因为伽利略不相信别重力能够在很远的距离外或各星球之间发挥作用。” | Yes, it's true. But it was a theory Galileo rejected. He mocked Kepler, who he said had given his approval to the idea that the moon rules the water. That was because Galileo rejected the idea that the forces of gravitation could work over great distances, and also between the heavenly bodies. |
| “这回他可错了。” | He was wrong there. |
| “嗯。在这一点上他是错了。这事说来也满奇怪的，因为伽利略一直专心研究地球引力与落体的原理。他甚至发现在引力增强时物体的移动会如何受到影响。” | Yes. On that particular point he was wrong. And that was funny, really, because he was very preoccupied with the earth's gravity and falling bodies. He had even indicated how increased force can control the movement of a body. |
| “你刚才不是已经开始谈到牛顿了吗? ” | But you were talking about Newton. |
| “是的。然后牛顿出现了。他提出我们所谓的‘万有引力定律’，就是说宇宙间两个物体相互吸引的力量随物体的大小而递I增，并随两物体之间的距离而递减。” | Yes, along came Newton. He formulated what we call the Law of Universal Gravitation. This law states that every object attracts every other object with a force that increases in proportion to the size of the objects and decreases in proportion to the distance between the objects. |
| “我懂了。例如，两只大象之间的引力要比两只老鼠之间的引；力要大。而同样一座动物园内的两只大象之间的引力，又比在印度的一只印度象与在非洲的一只非洲象两者之间的引力要大。” | I think I understand. For example, there is greater attraction between two elephants than there is between two mice. And there is greater attraction between two elephants in the same zoo than there is between an Indian elephant in India and an African elephant in Africa. |
| “没错，你的确懂了。现在我们要谈到最重要的一点。牛顿证明这种引力是存在于宇宙各处的。也就是说，它在宇宙每个地方都发生作用，包括太空中的各个星球之间。据说他是坐在一棵苹果树下悟出这个道理的。当时他看到一个苹果从树上掉下来，他便问自己：月球是否同样也受到地球力量的牵引，才会恒久绕着地球旋转? ” | Then you have understood it. And now comes the central point. Newton proved that this attraction--or gravitation--is universal, which means it is operative everywhere, also in space between heavenly bodies. He is said to have gotten this idea while he was sitting under an apple tree. When he saw an apple fall from the tree he had to ask himself if the moon was drawn to earth with the same force, and if this was the reason why the moon continued to orbit the earth to all eternity. |
| “聪明。不过也不算真的很聪明。” | Smart. But not so smart really. |
| “为什么呢? ” | Why not, Sophie? |
| “这个嘛……如果月球是受到促使苹果落地的同样一种引力的影响，那么总有一天月球会撞到地球，而不会一直绕着地球转了。” | Well, if the moon was drawn to the earth with the same force that causes the apple to fall, one day the moon would come crashing to earth instead of going round and round it for ever. |
| “这个我们就要谈到牛顿的行星轨道定律了。在这个问题上，你只对了一半。月球为什么不会撞到地球呢? 因为地球的重力的确以强大的力量牵引着月球。你想想看涨潮的情景，要将海平面提高一两公尺需要多大的力量呀!" | Which brings us to Newton's law on planetary orbits. In the case of how the earth attracts the moon, you are fifty percent right but fifty percent wrong. Why doesn't the moon fall to earth? Because it really is true that the earth's gravitational force attracting the moon is tremendous. Just think of the force required to lift sea level a meter or two at high tide. |
| “这个我不太懂。” | I don't think I understand. |
| “你还记得伽利略的斜面吗? 当我让弹珠滚过斜面时会有什么现象? ” | Remember Galileo's inclined plane. What happened when I rolled the marble across it? |
| “是不是同时有两种力量在影响月球? ” | Are there two different forces working on the moon? |
| “一点没错。很久以前，当太阳系形成时，月球被一股很大的力量抛离地球。由于它在真空中移动，没有阻力，因此这股力量会永远不停地产生作用……” | Exactly. Once upon a time when the solar system began, the moon was hurled outward--outward from the earth, that is--with tremendous force. This force will remain in effect forever because it moves in a vacuum without resistance... |
| “但它同时也受到地球引力的影响，被拉向地球，对吗? ” | But it is also attracted to the earth because of earth's gravitational force, isn't it? |
| “对。这两股力量都是持续不停的，而且同时发生作用，所以月球才会一直绕着地球旋转。” | Exactly. Both forces are constant, and both work simultaneously. Therefore the moon will continue to orbit the earth. |
| “它的原理真的就这么简单吗? ” | Is it really as simple as that? |
| “就是这么简单。而这种‘简单性’正是牛顿学说的重点。他说明少数几种自然法则可以适用于整个宇宙。在计算行星轨道时，他只应用了伽利略所提出的两个自然法则。一个是惯性定律。牛顿说明所谓惯性定律就是‘一个物体除非受到外力的作用使它改变状态，否则它会一直处在静止或呈直线进行的状态’。另外一项定律是伽利略利用斜面证明的定律，就是：当两股力量同时作用于一个物体上时，这个物体会循椭圆形的路径移动。” | As simple as that, and this very same simplicity was Newton's whole point. He demonstrated that a few natural laws apply to the whole universe. In calculating the planetary orbits he had merely applied two natural laws which Galileo had already proposed. One was the law of inertia, which Newton expressed thus: 'A body remains in its state of rest or rectilinear motion until it is compelled to change that state by a force impressed on it.' The other law had been demonstrated by Galileo on an inclined plane: When two forces work on a body simultaneously, the body will move on an elliptical path. |
| “而牛顿就以此来解释为何所有行星都围绕太阳旋转? ” | And that's how Newton could explain why all the planets go round the sun. |
| “没错。由于受到两种强弱不同的力量的影响，所有的行星都在椭圆形的轨道上绕太阳旋转。其中一种是在太阳系形成时，他们呈直线进行的力量，另外一种则是他们受到太阳重力牵引的力量。” | Yes. All the planets travel in elliptical orbits round the sun as the result of two unequal movements: first, the rectilinear movement they had when the solar system was formed, and second, the movement toward the sun due to gravitation. |
| “聪明。” | Very clever. |
| “很聪明。牛顿证明了若干关于物体移动的定律可以适用于宇宙每一个地方，他因此推翻了中世纪人们认为天上与人间分别适用两套不同法则的看法。这时候，以太阳为宇宙中心的世界观终于得到了彻底的证实以及完整的解释。” | Very. Newton demonstrated that the same laws of moving bodies apply everywhere in the entire universe. He thus did away with the medieval belief that there is one set of laws for heaven and another here on earth. The heliocentric world view had found its final confirmation and its final explanation. |
| 艾伯特站起身来，把斜面放回原来的抽屉里。然后他弯腰从地上捡起那颗弹珠，把它放在他和苏菲间的茶几上。 | Alberto got up and put the inclined plane away again. He picked up the marble and placed it on the table between them. |
| 苏菲心想，这一切居然都是科学家们从一小块斜面的木板和一个弹珠推论出来的，这是多么神奇呀!当她看着那颗仍然沾有墨水的绿色弹珠时，不禁想起地球来。她说： | Sophie thought it was amazing how much they had gotten out of a bit of slanting wood and a marble. As she looked at the green marble, which was still smudged with ink, she couldn't help thinking of the earth's globe. She said, |
| “于是当时的人们就不得不接受人类其实是生活在太空中某处一个偶然形成的星球上啰? ” | And people just had to accept that they were living on a random planet somewhere in space? |
| “是的。这个新的世界观在许多方面都对人造成了很大的冲击，这个情况和后来达尔文证明人类是从禽兽进化而来时所造成的影响相当。这两个新发现都使人类失去他们在造物中的一部分特殊地位，于是也都遭遇到教会的强大阻力。” | Yes--the new world view was in many ways a great burden. The situation was comparable to what happened later on when Darwin proved that mankind had developed from animals. In both cases mankind lost some of its special status in creation. And in both cases the Church put up a massive resistance. |
| “这是可以理解的。因为，在这些新观念中，上帝被放在哪里呢? 从前人相信地球是宇宙中心，而上帝与各星球就在地球之上的想法倒是比较单纯些。” | I can well understand that. Because where was God in all this new stuff? It was simpler when the earth was the center and God and the planets were upstairs. |
| “但这还不是当时人面临的最大挑战。当牛顿证明宇宙各处适用同样的法则时，有人可能会认为他破坏了人们心目中的上帝无所不能的形象，但是牛顿本人的信仰却从未动摇。他认为自然法则的存在正足以证明宇宙间确有一位伟大、万能的上帝。事实上，受到更大冲击的乃是人对自我的观念。” | But that was not the greatest challenge. When Newton had proved that the same natural laws applied everywhere in the universe, one might think that he thereby undermined people's faith in God's omnipotence. But Newton's own faith was never shaken. He regarded the natural laws as proof of the existence of the great and almighty God. It's possible that man's picture of himself fared worse. |
| “怎么说呢? ” | How do you mean? |
| “自从文艺复兴时期以来，人们就不得不逐渐接受他们所居住的地球乃是浩瀚银河中一个偶然形成的星球的说法。即使到现在，我看还是不见得大家都能够完全接受这种想法。不过，即使在文艺复兴时期，也有一些人认为，随着新世界观的产生，我们每一个人所处的地位也变得比以前更加重要。” | Since the Renaissance, people have had to get used to living their life on a random planet in the vast galaxy. I am not sure we have wholly accepted it even now. But there were those even in the Renaissance who said that every single one of us now had a more central position than before. |
| “我还是不太明白。” | I don't quite understand. |
| “在此之前，世界的中心是地球。但天文学家却告诉人们，宇宙根本没有绝对的中心，因此，每一个人都是中心。” | Formerly, the earth was the center of the world. But since astronomers now said that there was no absolute center to the universe, it came to be thought that there were just as many centers as there were people. Each person could be the center of a universe. |
| “喔，是这个意思!”． | Ah, I think I see. |
| “文艺复兴运动造成了新的宗教情感(狂热)。随着哲学与科学逐渐脱离神学的范畴，基督徒变得更加虔诚。到了文艺复兴时期，由于人类对自己有了新的看法，使得宗教生活也受到了影响。个人与上帝之间的关系变得比个人与教会组织之间的关系更加重要。” | The Renaissance resulted in a new religiosity. As philosophy and science gradually broke away from theology, a new Christian piety developed. Then the Renaissance arrived with its new view of man. This had its effect on religious life. The individual's personal relationship to God was now more important than his relationship to the church as an organization. |
| “比如说在晚上自行祷告之类的吗? ” | Like saying one's prayers at night, for instance? |
| 宗教的改革“这也包括在内。在中世纪的天主教教会中，以拉丁文念的祈祷文和教会例行祷告一直是宗教仪式的骨干。只有教士和僧侣能看得懂圣经，因为当时的圣经都是拉丁文写的。但是到了文艺复兴时期，圣经被人从希伯来文与希腊文翻译成各国语言。这是导致所谓‘宗教革命’的主要因素。” | Yes, that too. In the medieval Catholic Church, the church's liturgy in Latin and the church's ritual prayers had been the backbone of the religious service. Only priests and monks read the Bible because it only existed in Latin. But during the Renaissance, the Bible was translated from Hebrew and Greek into national languages. It was central to what we call the Reformation. |
| “马丁路德……” | Martin Luther... |
| “是的，马丁路德是一个很重要的人物，但他并不是当时唯一的宗教改革家。另有一些改革人士选择留在罗马天主教会中。其中之一是荷兰的伊拉斯莫斯(ErasmusofRotterdam)。” | Yes, Martin Luther was important, but he was not the only reformer. There were also ecclesiastical reformers who chose to remain within the Roman Catholic church. One of them was Erasmus of Rotterdam. |
| “马丁路德之所以和天主教会决裂是因为他不肯购买赎罪券，是吗? ” | Luther broke with the Catholic Church because he wouldn't buy indulgences, didn't he? |
| “是的，但这只是其中原因之一。另外还有一个更重要的原因是：马丁路德认为人们并不需要教会或教士居中代祷才能获得上帝的赦免。同时，要取得上帝的赦免也不是靠购买教会所售的‘赎罪券’。从十六世纪中期起，天主教教会就禁止买这些所谓的‘赎罪券’。” | Yes, that was one of the reasons. But there was a more important reason. According to Luther, people did not need the intercession of the church or its priests in order to receive God's forgiveness. Neither was God's forgiveness dependent on the buying of 'indulgences' from the church. Trading in these so-called letters of indulgence was forbidden by the Catholic Church from the middle of the sixteenth century. |
| “天主应该很乐于见到这个情况。” | God was probably glad of that. |
| “总而言之，马丁路德摒斥了教会中许多从中世纪起就形成的宗教习惯与教条。他希望回到新约中所描述的早期基督教的面貌。 | In general, Luther distanced himself from many of the religious customs and dogmas that had become rooted in ecclesiastical history during the Middle Ages. He wanted to return to early Christianity as it was in the New Testament. |
| 他说：‘我们只信靠经文。’他希望以这个口号将基督教带回它的‘源头’，就像文艺复兴时期的人文主义者希望回到艺术与文化的古老源头一般。马丁路德将圣经译成德文，因此创造了德文的文字。他认为应该让每一个人都读得懂圣经，并从某一个意义上来说，成为自己的教士。” | The Scripture alone,' he said. With this slogan Luther wished to return to the 'source' of Christianity, just as the Renaissance humanists had wanted to turn to the ancient sources of art and culture. Luther translated the Bible into German, thereby founding the German written language. He believed every man should be able to read the Bible and thus in a sense become his own priest. |
| “自己的教士? 这不是有点太过分了吗? ” | His own priest? Wasn't that taking it a bit far? |
| “他的意思是：教士与上帝的关系并不比一般人亲近。路德派教会之所以雇用教士，乃是因为他们需要有人做一些实际的工作，如主持礼拜或料理日常事务等。但马丁路德并不相信任何人能够透过教会举行的仪式，获得上帝的赦免与宽宥。他说，人只能透过信仰得救，这是‘无法用金钱交换的’。这些都是他在研读圣经以后的心得。” | What he meant was that priests had no preferential position in relation to God. The Lutheran congregations employed priests for practical reasons, such as conducting services and attending to the daily clerical tasks, but Luther did not believe that anyone received God's for-giveness and redemption from sin through church rituals. Man received 'free' redemption through faith alone, he said. This was a belief he arrived at by reading the Bible. |
| “这么说马丁路德也是典型的文艺复兴人士啰? ” | So Luther was also a typical Renaissance man? |
| “也不尽然。马丁路德重视个人，强调个人与上帝之间的关系。 | Yes and no. A characteristic Renaissance feature was his emphasis on the individual and the individual's personal relationship to God. |
| 在这一点上他算是典型的文艺复兴人士。也因此他从三十五岁开始自修希腊文，并进行将圣经翻译成德文的繁重工作。他使得一般大众使用的语言取代了拉丁文的地位，这也是他与典型文艺复兴人士相像的另外一个特征。然而，马丁路德并不像费其诺或达文西一样是人文主义者。同时，他也受到伊拉斯莫斯等人文主义者的批评，因为他们认为他对人的观点太过消极了。马丁路德曾经宣称，自从亚当与夏娃被逐出伊甸园后，人类就彻底腐化了，他相信唯有透过上帝的恩典，人类才能免于罪孽。因为罪恶的代价就是死亡。” | So he taught himself Greek at the age of thirty-five and began the laborious job of translating the Bible from the ancient Greek version into German. Allowing the language of the people to take precedence over Latin was also a characteristic Renaissance feature. But Luther was not a humanist like Ficino or Leonardo da Vinci. He was also opposed by humanists such as Erasmus of Rotterdam because they thought his view of man was far too negative; Luther had proclaimed that mankind was totally depraved after the Fall from Grace. Only through the grace of God could mankind be 'justified,' he believed. For the wages of sin is death. |
| “听起来满灰暗的。” | That sounds very gloomy. |
| 艾伯特起身，捡起绿黑相间的小弹珠，放在上衣的口袋内。 | Alberto Knox rose. He picked up the little green and black marble and put it in his top pocket. |
| “天哪!已经过四点了!”苏菲惊叫。 | It's after four! Sophie exclaimed in horror. |
| “下一个人类史上的伟大时期叫做巴洛克时期。不过，我们只好等到下一次再谈了，亲爱的席德。” | And the next great epoch in the history of mankind is the Baroque. But we shall have to keep that for another day, my dear Hilde. |
| “你说什么? ”苏菲从椅子上跳了起来。 | What did you say? Sophie shot up from the chair she had been sitting in. |
| “你叫我席德！” | "You called me Hilde!" |
| “是我一时不小心，喊错了。” | That was a serious slip of the tongue. |
| “可是，无心之言或多或少都是有原因的。” | But a slip of the tongue is never wholly accidental. |
| “也许你说得对。你可以注意到席德的父亲已经开始透过我们的嘴巴讲话了，我想他是故意趁我们渐渐疲倦，不太能为自己辩护的时候才这样做。” | You may be right. You'll notice that Hilde's father has begun to put words in our mouths. I think he is exploiting the fact that we are getting weary and are not defending ourselves very well. |
| “你曾经说过你不是席德的爸爸。你可以保证这是真话吗? ” | You said once that you are not Hilde's father. Is that really true? |
| 艾伯特点点头。 | Alberto nodded. |
| “但我是席德吗? ” | But am I Hilde? |
| “我累了，苏菲，请你谅解。我们坐在一起已经两个多小时了，大部分的时间都是我在说话。你不是要回家吃饭吗? ” | I'm tired now, Sophie. You have to understand that. We have been sitting here for over two hours, and I have been doing most of the talking. Don't you have to go home to eat? |
| 苏菲觉得艾伯特几乎像是要赶她走似的。当她走进小小的走廊时，心里一直想着他为何会喊错她的名字。艾伯特也跟着她走出来。 | Sophie felt almost as if he was trying to throw her out. As she went into the little hall, she thought intensely about why he had made that slip. Alberto came out after her. |
| 汉密士正躺在壁上一排衣钩的下面睡觉。衣钩上挂着几件很像是戏服的怪异服装。艾伯特朝汉密士的方向点点头说：“下次它还是会去接你。” | Hermes was lying asleep under a small row of pegs on which hung several strange-looking garments that could have been theatrical costumes. Alberto nodded toward the dog and said, "He will come and fetch you." |
| “谢谢你为我上课。”苏菲说。 | Thank you for my lesson, said Sophie. |
| 她突然冲动地拥抱了艾伯特一下。“你是我所见过的最好、最亲切的哲学老师。”她说。 | She gave Alberto an impulsive hug. "You're the best and kindest philosophy teacher I've ever had," she said. |
| 然后她把通往楼梯的门打开。在关门之际，艾伯特说：“我们不久就会再见面的，席德！” | With that she opened the door to the staircase. As the door closed, Alberto said, "It won't be long before we meet again, Hilde." |
| 之后门就关上了。 | Sophie was left with those words. |
| 又喊错名字了，这个坏蛋！苏菲有一股强烈的冲动想要跑回去敲门，不过她还是没有这样做。 | Another slip of the tongue, the villain! Sophie had a strong desire to turn around and hammer on the door but something held her back. |
| 走到街上时，她突然想起自己身上没钱，必须一路走回家。真气人!如果她在六点前还没回到家，妈妈一定会又生气又着急的。 | On reaching the street she remembered that she had no money on her. She would have to walk all the long way home. How annoying! Her mother would be both angry and worried if she didn't get back by six, that was for sure. |
| 苏菲走了几码路后，突然看到人行道上有一枚十元的钱币，正好可以买一张公车票。 | She had not gone more than a few yards when she suddenly noticed a coin on the sidewalk. It was ten crowns, exactly the price of a bus ticket. |
| 苏菲找到了公车站，等候开往大广场的公；车。从大广场那儿，她可以换车，一路坐回家门口，不必再买票。 | Sophie found her way to the bus stop and waited for a bus to the Main Square. From there she could take a bus on the same ticket and ride almost to her door. |
| 一直到她站在大广场等候下一辆公车时，她才开始纳闷自己为何如此幸运，刚好捡到一个十块钱的铜板。 | Not until she was standing at the Main Square waiting for the second bus did she begin to wonder why she had been lucky enough to find the coin just when she needed it. |
| 难道是席德的爸爸放在那儿的吗? 他真是个高手，每次都把东西放得恰到好处。 | Could Hilde's father have left it there? He was a master at leaving things in the most convenient places. |
| 但是这怎么可能呢? 他不是还在黎巴嫩吗? | How could he, if he was in Lebanon? |
| 艾伯特又为什么老是喊错她的名字呢? 不只一次哦! | And why had Alberto made that slip? Not once but twice! |
| 苏菲打了个冷战。她觉得有一股寒气沿着她的脊梁骨一路窜下来。 | Sophie shivered. She felt a chill run down her spine. |
| 17 - 巴洛克时期 | 17 - The Baroque |
| ……宛如梦中的事物…… | ...such stuff as dreams are made on... |
| 苏菲已经有好几天没有接到艾伯特的消息了。她不时留意花园里的动静，希望能看到汉密士的影踪。她告诉妈妈那只狗已经自己找到路回家了，后来它的主人——一个退休的哲学老师一一请她进屋里去坐。他告诉苏菲有关太阳系的构造和十六世纪发展出来的新科学。 | Sophie heard nothing more from Alberto for several days, but she glanced frequently into the garden hoping to catch sight of Hermes. She told her mother that the dog had found its own way home and that she had been invited in by its owner, a former physics teacher. He had told Sophie about the solar system and the new science that developed in the sixteenth century. |
| 她对乔安说得更多。她告诉她上次去找艾伯特的情形、信箱里的明信片以及她在回家途中捡到十块钱的事。但她没有告诉乔安她梦见席德，并发现那条金十字架链子。 | She told Joanna more. She told her all about her visit to Alberto, the postcard in the mailbox, and the ten-crown piece she had found on the way home. She kept the dream about Hilde and the gold crucifix to herself. |
| 失控五月二十九日星期二那天，苏菲正在厨房里洗碗。妈妈已经到客厅里去看电视新闻了。当新闻节目的片头音乐渐弱后，她从厨房里听到主播报道挪威联合国部队的某个少校被炮弹击中毙命的消息。 | On Tuesday, May 29, Sophie was standing in the kitchen doing the dishes. Her mother had gone into the living room to watch the TV news. When the opening theme faded out she heard from the kitchen that a major in the Norwegian UN Battalion had been killed by a shell. |
| 苏菲把擦碗布扔在桌上，冲进客厅，刚好在荧屏上看到那名丧生少校的脸。两三秒钟后主播就开始播报其他新闻了。 | Sophie threw the dish towel on the table and rushed into the living room. She was just in time to catch a glimpse of the UN officer's face for a few seconds before they switched to the next item. |
| “天哪!”她叫了出来。 | Oh no! she cried. |
| 妈妈转过身来看着她。 | Her mother turned to her. |
| “是啊，战争真是一件很可怕的事!” | Yes, war is a terrible thing! |
| 苏菲开始哭泣。 | Sophie burst into tears. |
| “可是，苏菲，事情并没有那么糟呀！” | But Sophie, it's not that bad! |
| “他们有没有报出他的名字? ” | "Did they say his name?" |
| “有，不过我不记得了。只知道他好像是葛林史达那里的人。” | Yes, but I don't remember it. He was from Grimstad, I think. |
| “那不是和黎乐桑一样吗? ” | Isn't that the same as Lillesand? |
| “怎么会呢? 傻孩子。” | No, you're being silly. |
| “可是如果你住在葛林史达，你不是也可能到黎乐桑来上学吗? ” | But if you come from Grimstad, you might go to school in Lillesand. |
| 苏菲已经停止哭泣，但现在轮到妈妈有反应了。她从椅子上站起来，关掉电视，问道： | She had stopped crying, but now it was her mother's turn to react. She got out of her chair and switched off the TV. |
| “苏菲，这到底是怎么回事? ” | What's going on, Sophie? |
| “没什么。” | Nothing. |
| “我看一定有事。你有一个男朋友对不对? 我猜他的年纪比你大很多。我要你现在就回答我：你认识一个在黎巴嫩的男人吗? ” | Yes, there is. You have a boyfriend, and I'm beginning to think he's much older than you. Answer me now: Do you know a man in Lebanon? |
| “不，不完全是……” | No, not exactly... |
| “你是不是认识某个在黎巴嫩的男人的儿子? ” | Have you met the son of someone in Lebanon? |
| “我没有。我甚至连他的女儿都没见过。” | No, I haven't. I haven't even met his daughter. |
| “谁的女儿? ” | Whose daughter? |
| “这件事跟你没有关系。” | It's none of your business. |
| “我看大有关系。” | I think it is. |
| “我看问问题的人应该是我。为什么爸爸老是不在家? 是不是因为你们没有胆量离婚? 也许你交了男朋友，不希望让爸爸和我知道……还有很多很多。要问就大家一起来问嘛！” | Maybe I should start asking some questions instead. Why is Dad never home? Is it because you haven't got the guts to get a divorce? Maybe you've got a boyfriend you don't want Dad and me to know about and so on and so on. I've got plenty of questions of my own. |
| “我想我们需要好好谈一谈。” | I think we need to talk. |
| “也许吧!不过我已经累了，我要睡觉了；我的月经来了。” | That may be. But right now I'm so worn out I'm going to bed. And I'm getting my period. |
| 苏菲几乎是一边饮泣一边上楼。 | Sophie ran up to her room; she felt like crying. |
| 她上完厕所，钻进被窝后，妈妈就进房里来了。 | As soon as she was through in the bathroom and had curled up under the covers, her mother came into the bedroom. |
| 苏菲假装睡着了，虽然她知道妈妈不会相信的。她也知道妈妈知道。尽管如此，妈妈还是假装相信她已经睡着了。她坐在苏菲的床边，抚摸着她的头发。 | Sophie pretended to be asleep even though she knew her mother wouldn't believe it. She knew her mother knew that Sophie knew her mother wouldn't believe it either. Nevertheless her mother pretended to believe that Sophie was asleep. She sat on the edge of Sophie's bed and stroked her hair. |
| 苏菲心想一个人同时过两种生活是多么复杂呀！她开始期待哲学课程早点结束。也许在她生日时就可以上完吧。至少在仲夏节席德的父亲从黎巴嫩回来时…… | Sophie was thinking how complicated it was to live two lives at the same time. She began to look forward to the end of the philosophy course. Maybe it would be over by her birthday--or at least by Midsummer Eve, when Hilde's father would be home from Lebanon ... |
| “我想开一个生日宴会。”她突然说。 | I want to have a birthday party, she said suddenly. |
| “好啊!你想请谁呢? ” | That sounds great. Who will you invite? |
| “很多人……可以吗? ” | Lots of people ... Can I? |
| “当然可以。我们的花园很大……希望现在的好天气会一直持续下去。” | Of course. We have a big garden. Hopefully the good weather will continue. |
| “最重要的是我希望能在仲夏节那天举行。” | Most of all I'd like to have it on Midsummer Eve. |
| “好，就这么办。” | All right, that's what we'll do. |
| “这是很重要的日子。”苏菲说，心里想的不只是她的生日而已。 | It's a very important day, Sophie said, thinking not only of her birthday. |
| “确实是。” | It is, indeed. |
| “我觉得我最近好像长大了不少。” | I feel I've grown up a lot lately. |
| “很好呀!不是吗? ” | That's good, isn't it? |
| “我也不知道。” | I don't know. |
| 到目前为止，苏菲一直把头半蒙在枕头里讲话。现在妈妈说话了： | Sophie had been talking with her head almost buried in her pillow. Now her mother said, |
| “苏菲，你一定要告诉我你刚才为什么……为什么好像……失去控制的样子? ” | Sophie--you must tell me why you seem so out of balance at the moment. |
| “你十五岁的时候不是有时也会这样吗? ” | Weren't you like this when you were fifteen? |
| “也许吧。可是你知道我在说什么。” | Probably. But you know what I am talking about. |
| 苏菲突然翻身面对着妈妈。“那只狗的名字叫汉密士。”她说。 | Sophie suddenly turned to face her mother. "The dog's name is Hermes," she said. |
| “是吗? ” | It is? |
| “它的主人是一个名叫艾伯特的男人。” | It belongs to a man called Alberto. |
| “原来如此。” | I see. |
| “他住在旧城区。” | He lives down in the Old Town. |
| “你那天一直跟着那只狗走到那儿去? ” | You went all that way with the dog? |
| “那里并不危险。” | There's nothing dangerous about that. |
| “你说过那只狗常常到这儿来。” | You said that the dog had often been here. |
| “我说过吗? ” | Did I say that? |
| 她现在得好好想一想了。她想尽可能把一切事情都告诉妈妈，但又不能全部吐露。 | She had to think now. She wanted to tell as much as possible, but she couldn't tell everything. |
| “你总是不在家。”她试探着。 | You're hardly ever at home, she ventured. |
| “没错，我太忙了。” | No, I'm much too busy. |
| “艾伯特和汉密士曾经到过这儿来很多次。” | Alberto and Hermes have been here lots of times. |
| “来干什么呢? 他们曾经进屋子里来吗? ” | What for? Were they in the house as well? |
| “你就不能一次问一个问题吗? 他们从来没有进屋里来，不过他们经常到林子里散步。这有什么神秘吗? ” | Can't you at least ask one question at a time? They haven't been in the house. But they often go for walks in the woods. Is that so mysterious? |
| “不，一点也不神秘。” | No, not in the least. |
| “他们散步时，就像其他人一样，会经过我们的门口。有一天我放学回家后跟那只狗说了几句话，就这样认识了艾伯特。” | They walk past our gate like everyone else when they go for a walk. One day when I got home from school I talked to the dog. That's how I got to know Alberto. |
| “那有关白兔子和你说的那些话又是怎么回事呢? ” | What about the white rabbit and all that stuff? |
| “那是艾伯特告诉我的。他是一个真正的哲学家，他告诉我所有哲学家的事。” | That was something Alberto said. He is a real philosopher, you see. He has told me about all the philosophers. |
| “你们只是站在树篱旁边谈吗? ” | Just like that, over the hedge? |
| “他也写信给我。事实上，他写了很多封。有时寄来，有时他会在散步途中把信放在我们家的信箱里。” | He has also written letters to me, lots of times, actually. Sometimes he has sent them by mail and other times he has just dropped them in the mailbox on his way out for a walk. |
| “那就是我们说的‘情书’啰? ” | So that was the 'love letter' we talked about. |
| “嗯，只不过那不是真正的情书。” | Except that it wasn't a love letter. |
| “他在信上只谈哲学吗? ” | And he only wrote about philosophy? |
| “是的。你能想象吗? 我从他那儿学到的比我这八年来在学校里学的更多，比方说，你听说过布鲁诺吗? 他在一六OO年被烧死在火刑柱上。或者，你有没有听说过牛顿的万有引力定律呢? ” | Yes, can you imagine! And I've learned more from him than I have learned in eight years of school. For instance, have you ever heard of Giordano Bruno, who was burned at the stake in 1600? Or of Newton's Law of Universal Gravitation? |
| “没有。有很多东西是我不知道的。” | No, there's a lot I don't know. |
| “我敢说你一定不知道地球为什么绕着太阳转，对不对? ——你看，你还住在地球上呢！” | I bet you don't even know why the earth orbits the sun--and it's your own planet! |
| “这个男人年纪多大? ” | About how old is this man? |
| “不知道——大概有五十岁吧!” | I have no idea--about fifty, probably. |
| “他跟黎巴嫩有什么关系呢? ” | But what is his connection with Lebanon? |
| 这可不容易回答。苏菲很快想了一下，决定选择一个听起来最可信的说法。 | This was a tough one. Sophie thought hard. She chose the most likely story. |
| “艾伯特有一个弟弟是驻黎巴嫩联合国部队的少校，他住在黎乐桑。也许他就是从前住在小木屋里的那个少校吧。” | Alberto has a brother who's a major in the UN Battalion. And he's from Lillesand. Maybe he's the major who once lived in the major's cabin. |
| “艾伯特这个名字有点奇怪，是不是? ” | Alberto's a funny kind of name, isn't it? |
| “大概吧！” | Perhaps. |
| “听起来像是意大利名字。” | It sounds Italian. |
| “这个嘛……几乎所有重要的东西好像都来自希腊或意大利。” | Well, nearly everything that's important comes either from Greece or from Italy. |
| “可是他会说挪威话吧? ” | But he speaks Norwegian? |
| “当然，说得才流利呢!” | Oh yes, fluently. |
| “你知道吗? 苏菲，我想你应该找一天请这个艾伯特到我们家来。我从来没有遇见过真正的哲学家。” | You know what, Sophie--I think you should invite Alberto home one day. I have never met a real philosopher. |
| “再说吧。” | We'll see. |
| “我们请他参加你的生日宴会，你看怎样? 请各种不同年纪的人来会很好玩的。说不定我也可以参加呀!至少，我可以帮你招待客人。你说这样好不好? ” | Maybe we could invite him to your birthday party? It could be such fun to mix the generations. Then maybe I could come too. At least, I could help with the serving. Wouldn't that be a good idea? |
| “如果他肯来的话，跟他说话比跟我们班上那些男生讲话要有意思多了。只不过……” | If he will. At any rate, he's more interesting to talk to than the boys in my class. It's just that... |
| “怎样? ” | What? |
| “他们搞不好会起哄，说艾伯特是我新交的男朋友。” | They'd probably flip and think Alberto was my new boyfriend. |
| “那你就告诉他们他不是呀！” | Then you just tell them he isn't. |
| “嗯，再说吧!” | Well, we'll have to see. |
| “好吧。还有，苏菲，我和你爸爸有时确实不是处得很好，但我们之间从来没有第三者……” | Yes, we shall. And Sophie--it is true that things haven't always been easy between Dad and me. But there was never anyone else ... |
| “我想睡了。我经痛得很厉害。” | I have to sleep now. I've got such awful cramps. |
| “你要不要吃一片阿斯匹灵? ” | Do you want an aspirin? |
| “好。” | Yes, please. |
| 当妈妈拿着药片和水回到房里时，苏菲已经睡着了。 | When her mother returned with the pill and a glass of water Sophie had fallen asleep. |
| 五月三十一日是星期四。整个下午苏菲在学校上课时都觉得时间很难挨。自从开始上哲学课后，她在某些科目上的成绩进步了。通常她大多数科目的成绩不是A就是B，但上个月她在公民课与作文课上都拿A。不过她的数学成绩则远远落后。 | May 31 was a Thursday. Sophie agonized through the afternoon classes at school. She was doing better in some subjects since she started on the philosophy course. Usually her grades were good in most subjects, but lately they were even better, except in math. |
| 最后一堂课时，老师发回上次写的一篇作文。苏菲选的题目是《人与科技》。她长篇大论地谈到文艺复兴时期的种种和当时在科技方面的突破、对大自然的新观念，以及培根所说的“知识就是力量”。她特别指出是因为有了实证法才有种种科技的发明，然后她谈了一些她认为对社会未必有利的科技发明。在最后一段，她写道：人们做的每一件事都有利有弊。善恶好坏就像一股黑线与一股白线相互交织，有时甚至紧密得无法分开。 | In the last class they got an essay handed back. Sophie had written on "Man and Technology." She had written reams on the Renaissance and the scientific breakthrough, the new view of nature and Francis Bacon, who had said that knowledge was power. She had been very careful to point out that the empirical method came before the technological discoveries. Then she had written about some of the things she could think of about technology that were not so good for society. She ended with a paragraph on the fact that everything people do can be used for good or evil. Good and evil are like a white and a black thread that make up a single strand. |
| 当老师把作业本发回时，他从讲台上看着苏菲，戏谑似地向她点点头。 | Sometimes they are so closely intertwined that it is impossible to untangle them. |
| 苏菲得了一个A。老师的评语是：“你从哪里学到这些的? ” | As the teacher gave out the exercise books he looked down at Sophie and winked. |
| 她拿出一枝笔，在作业本旁边的空白处写：因为我正在研究哲学。 | She got an A and the comment: "Where do you get all this from?" |
| 当她把作业本合上时，有一个东西从里面掉了出来。那是一张从黎巴嫩寄来的明信片。 | As he stood there, she took out a pen and wrote with block letters in the margin of her exercise book: I'M STUDYING PHILOSOPHY. |
| 苏菲俯身在课桌前看着信中的内容： | As she was closing the exercise book again, something fell out of it. It was a postcard from Lebanon: |
| 亲爱的席德： | Dear Hilde, |
| 当你看到这封信时，我们大概已经在电话中谈过这里发生的死亡悲剧。有时候我会问自己：如果人类的思想比较清楚的话，是否就能够避免战争与暴力? 也许消除战争与暴力最好的方法，就是为人们上一门简单的哲学课程。也许我们应该出版一本《联合国哲学小册》，译咸各国语言，分发给未来每一位世界公民。我将向联合国主席提出这个建议。 | When you read this we shall already have spoken together by phone about the tragic death down here. Sometimes I ask myself if war could have been avoided if people had been a bit better at thinking. Perhaps the best remedy against violence would be a short course in philosophy. What about "the UN's little philosophy book"-- which all new citizens of the world could be given a copy of in their own language. I'll propose the idea to the UN General Secretary. |
| 你在电话上说你愈来愈会收拾照管自己的东西了。我很高兴，因为你是我所见过最会丢三落四的人。然后你又说自从我们上次通话后你只掉过一个十块钱的铜板，我会尽量帮你找回来。虽然我还在千里之外，可是我在家乡有一个帮手(如果我找到那十块钱，我会把它跟你的生日礼物放在一起)。我感觉自己好像已经开始走上漫长的归乡路了。 | You said on the phone that you were getting better at looking after your things. I'm glad, because you're the untidiest creature I've ever met. Then you said the only thing you'd lost since we last spoke was ten crowns. I'll do what I can to help you find it. Although I am far away, I have a helping hand back home. (If I find the money I'll put it in with your birthday present.) Love, Dad, who feels as if he's already started the long trip home. |
| 爱你的老爸苏菲刚看完明信片，最后一堂课的下课铃就响了。她的思绪再度陷入一团混乱。 | Sophie had just managed to finish reading the card when the last bell rang. Once again her thoughts were in turmoil. |
| 乔安像往常一样在游乐场等她。在回家的路上，苏菲打开书包，拿明信片给乔安看。 | Joanna was waiting in the playground. On the way home Sophie opened her schoolbag and showed Joanna the latest card. |
| “邮戳上的日期是几月几号? ” | When is it postmarked? asked Joanna. |
| “大概是六月十五日吧……” | Probably June 15 ... |
| “不，你看……上面写的是5／30／90。” | No, look ... 5/30/90, it says. |
| “那是昨天呀……就是黎巴嫩那位少校死掉的第二天。” | "That was yesterday ... the day after the death of the major in Lebanon." |
| “我怀疑从黎巴嫩寄来的明信片能够在一天之内寄到挪威。” 乔安继续说。 | I doubt if a postcard from Lebanon can get to Norway in one day, said Joanna. |
| “再加上地址又很特别：请富理亚初中的苏菲代转席德…” | Especially not considering the rather unusual address: Hilde Moller Knag, c/o Sophie Amundsen, Fu-rulia Junior High School... |
| “你认为它会是寄来的吗? 然后老师把它夹在你的作业本里? ” | Do you think it could have come by mail? And the teacher just popped it in your exercise book? |
| “我不知道。我也不知道自己敢不敢跑去问老师。” | No idea. I don't know whether I dare ask either. |
| 然后，他们换了一个话题。 | No more was said about the postcard. |
| “仲夏节那天，我要在我家花园里举行一个宴会。”苏菲说。 | I'm going to have a garden party on Midsummer Eve, said Sophie. |
| “你会请男生来吗? ” | With boys? |
| 苏菲耸耸肩。 | Sophie shrugged her shoulders. |
| “我们不一定要请那些笨蛋来。” | We don't have to invite the worst idiots. |
| “可是你会请杰瑞米吧? ” | But you are going to invite Jeremy? |
| “如果你想的话。还有，我可能会请艾伯特来。” | If you want. By the way, I might invite Alberto Knox. |
| “你疯子!” | You must be crazy! |
| “我知道。” | I know. |
| 谈到这里，他们已经走到超市，只好分道扬镳了。 | That was as far as the conversation got before their ways parted at the supermarket. |
| 苏菲回家后的第一件事就是看看汉密士是否在花园里。果然没错，它就站在那里，在苹果树旁边嗅来嗅去。 | The first thing Sophie did when she got home was to see if Hermes was in the garden. Sure enough, there he was, sniffing around the apple trees. |
| “汉密士]” | Hermes! |
| 有一秒钟的时间，汉密士并没有动。苏菲知道为什么：它听到她的叫声、认出她的声音，决定看看她是否在声音传来的地方。然后，它看到了她，便开始向她跑来。它愈跑愈快，最后四只脚像鼓锤般地疾疾点地。 | The dog stood motionless for a second. Sophie knew exactly what was going on in that second: the dog heard her call, recognized her voice, and decided to see if she was there. Then, discovering her, he began to run toward her. Finally all four legs came pattering like drumsticks. |
| 在这一秒钟的时间里，发生的事情还真不少。 | That was actually quite a lot in the space of one second. |
| 汉密士冲向苏菲，忙不迭地摇着尾巴，然后跳起来舔她的脸。 | He dashed up to her, wagged his tail wildly, and jumped up to lick her face. |
| “汉密士，你真聪明。下去……下去……不要，不要把口水弄得我满脸……好了，好了!够了!” | Hermes, clever boy! Down, down. No, stop slobbering all over me. Heel, boy! That's it! |
| 苏菲走进屋里。雪儿又从树丛里跳了出来。它对汉密士这位陌生访客相当提防。苏菲拿出猫食，在鹦哥的杯子里倒一些饲料，拿一片生菜叶子给乌龟吃，然后便留一张纸条给妈妈。 | Sophie let herself into the house. Sherekan came jumping out from the bushes. He was rather wary of the stranger. Sophie put his cat food out, poured birdseed in the budgerigars' cup, got out a salad leaf for the tortoise, and wrote a note to her mother. |
| 她说她要带汉密士回家。如果到七点她还没回来的话，她会打电话。 | She wrote that she was going to take Hermes home and would be back by seven. |
| 然后他们便开始穿越市区。这次苏菲特别在身上带了点钱。她本来考虑带汉密士一起坐公车，但后来决定还是问过艾伯特的意思再说。 | They set off through the town. Sophie had remembered to take some money with her this time. She wondered whether she ought to take the bus with Hermes, but decided she had better wait and ask Alberto about it. |
| 当她跟着汉密士走的时候，脑海里一直想着动物到底是什么。 | While she walked on and on behind Hermes she thought about what an animal really is. |
| 狗和猫有什么不同呢? 她记得亚理斯多德说：人与动物都是自然的生物，有许多相同的特征。但是人与动物之间却有一个明显不同的地方，那就是：人会思考。 | What was the difference between a dog and a person? She recalled Aristotle's words. He said that people and animals are both natural living creatures with a lot of characteristics in common. But there was one distinct difference between people and animals, and that was hu-man reasoning. |
| 他凭什么如此确定呢? | How could he have been so sure? |
| 相反的，德谟克里特斯则认为人与动物事实上很相似，因为两者都由原子组成。他并不认为人或动物拥有不朽的灵魂。他的说法是：人的灵魂是由原子组成的，人一死，这些原子也就随风四散。 | Democritus, on the other hand, thought people and animals were really rather alike because both were made up of atoms. And he didn't think that either people or animals had immortal souls. According to him, souls were built up of atoms that are spread to the winds when people die. |
| 他认为人的灵魂与他的脑子是紧紧相连，密不可分的。 | He was the one who thought a person's soul was inseparably bound to the brain. |
| 不过，灵魂怎么可能是原子做的呢? 灵魂不像身体其他部位一样是可以碰触到的。它是“精神性”的东西。 | But how could the soul be made of atoms? The soul wasn't anything you could touch like the rest of the body. It was something "spiritual." |
| 他们已经走过大广场，接近旧城区了。当他们走到苏菲那天捡到十块钱的人行道上时，她自然而然的看着脚下的柏油路面。就在她那天弯腰捡钱的同一个地方，她看到了一张明信片，有风景的那面朝上。照片里是一个种有棕榈树与橘子树的花园。 | They were already beyond Main Square and were approaching the Old Town. When they got to the sidewalk where Sophie had found the ten crowns, she looked automatically down at the asphalt. And there, on exactly the same spot where she had bent down and picked up the money, lay a postcard with the picture side up. The picture showed a garden with palms and orange trees. |
| 苏菲弯腰捡起明信片。汉密士开始低声怒吼，仿佛不愿意苏菲碰那张明信片一般。 | Sophie bent down and picked up the card. Hermes started growling as if he didn't like Sophie touching it. |
| 明信片的内容如下： | The card read: |
| 亲爱的席德； | Dear Hilde, |
| 生命是由一长串的巧合组成的。你所遗失的十块钱并非没有可能在这里出现。也许它是在黎乐桑的广场上被一位预备前往基督山的老太太捡到，她从基督山搭乘火车去探视她的孙儿。很久以后也许她在新广场这里又把那枚铜板给丢了。因此那枚铜板非常可能在当天被一名急需要钱坐公车回家的女孩捡到了。这很难说，席德，但如果真是这样，我们就必须问一问是否每一件事都是天意。现在，就精神上而言，我已经坐在咱家旁边的船坞上了。 | Life consists of a long chain of coincidences. It is not altogether unlikely that the ten crowns you lost turned up right here. Maybe it was found on the square in Lillesand by an old lady who was waiting for the bus to Kristiansand. From Kristiansand she took the train to visit her grandchildren, and many, many hours later she lost the coin here on New Square. It is then perfectly possible that the very same coin was picked up later on that day by a girl who really needed it to get home by bus. You never can tell, Hilde, but if it is truly so, then one must certainly ask whether or not God's providence is behind everything. Love, Dad, who in spirit is sitting on the dock at home in Lillesand. |
| P．S：我说过我会帮你找回那十块钱的。 | P.S. I said I would help you find the ten crowns. |
| 爱你的爸爸地址栏上写着：“请过路人代转席德”。邮戳的日期是六月十五日。 | On the address side it said: "Hilde Moller Knag, c/o a casual passer-by..." The postmark was stamped 6/15/90. |
| 苏菲跟在汉密士的身后跳上台阶。艾伯特一打开门，她便说： | Sophie ran up the stairs after Hermes. As soon as Alberto opened the door, she said: |
| “闪开，老爹，邮差来了。” | Out of my way. Here comes the mailman. |
| 她觉得自己现在有十足的理由生气。 | She felt she had every reason to be annoyed. |
| 苏菲进门时，艾伯特便让到旁边。汉密士像从前那样躺在衣帽钩架下面。 | Alberto stood aside as she barged in. Hermes laid himself down under the coat pegs as before. |
| “少校是不是又给你一张明信片了，孩子? ” | Has the major presented another visiting card, my child? |
| 苏菲抬眼看着他，发现他今天又穿了另外一套衣服。她最先注意到的是他戴了一顶长长鬈鬈的假发，穿了一套宽松、镶有许多花边的衣服，脖子上围了一条颜色异常鲜艳的丝巾。在衣服之上还披了一件红色的披肩。另外他还穿着白色的长袜和显然是皮制的薄薄的鞋子，鞋面上还有蝴蝶结。这一整套服装使苏菲想起她在电影上看到的路易十四的宫廷。 | Sophie looked up at him and discovered that he was wearing a different costume. He had put on a long curled wig and a wide, baggy suit with a mass of lace. He wore a loud silk scarf at his throat, and on top of the suit he had thrown a red cape. He also wore white stockings and thin patent leather shoes with bows. The whole costume reminded Sophie of pictures she had seen of the court of Louis XIV. |
| “你这个呆子！”她说，一边把明信片递给他。 | You clown! she said and handed him the card. |
| “嗯……你真的在他放这张明信片的地方捡到了十块钱吗? ” | Hm ... and you really found ten crowns on the same spot where he planted the card? |
| “没错。” | Exactly. |
| “他愈来愈没礼貌了。不过这样也好。” | He gets ruder all the time. But maybe it's just as well. |
| “为什么? ” | Why? |
| “这使我们比较容易拆穿他的面具。不过他这个把戏既夸张又不高明，几乎像是廉价香水一样。” | It'll make it easier to unmask him. But this trick was both pompous and tasteless. It almost stinks of cheap perfume. |
| “香水? ” | Perfume? |
| “因为他努力要显得很高雅，但实际上却虚有其表。你难道看不出来他居然厚脸皮的把他监视我们的卑鄙行为比做天意吗? ” | It tries to be elegant but is really a sham. Can't you see how he has the effrontery to compare his own shabby surveillance of us with God's providence? |
| 他指着那张明信片，然后就像以前那样把它撕成碎片。为了不让他更生气，苏菲就没有再提在学校时从她作业本里掉出来的那张明信片。 | He held up the card. Then he tore it to pieces. So as not to make his mood worse she refrained from mentioning the card that fell out of her exercise book at school. |
| “我们进房里坐吧。现在几点了? ” | Let's go in and sit down. What time is it? |
| “四点。” | Four o'clock. |
| “今天我们要谈十七世纪。” | And today we are going to talk about the seventeenth century. |
| 他们走进那间四面斜墙、开有天窗的客厅。苏菲发现这次房里的摆设和上次不同。 | They went into the living room with the sloping walls and the skylight. Sophie noticed that Alberto had put different objects out in place of some of those she had seen last time. |
| 茶几上有一个小小的古董珠宝箱，里面放着各式各样的镜片。 | On the coffee table was a small antique casket containing an assorted collection of lenses for eyeglasses. |
| 珠宝箱旁边摆着一本摊开来的书，样子看来颇为古老。 | Beside it lay an open book. It looked really old. |
| “那是什么? ”苏菲问。 | What is that? Sophie asked. |
| “那是笛卡尔著名的《方法论》，是第—一版，印制于公元一六三七年，是我最宝贝的收藏之一。” | It is a first edition of the book of Descartes's philosophical essays published in 1637 in which his famous Discourse on Method originally appeared, and one of my most treasured possessions. |
| “那个箱子呢……? ” | And the casket? |
| “……是我独家收藏的镜片，也叫做光学玻璃。它们是在十七世纪中由荷兰哲学家史宾诺莎(Spinoza)所打磨的。这些镜片价格都非常昂贵，也是我最珍贵的收藏之一。” | It holds an exclusive collection of lenses--or optical glass. They were polished by the Dutch philosopher Spinoza sometime during the mid-1600s. They were extremely costly and are also among my most valued treasures. |
| “如果我知道史宾诺莎和笛卡尔是谁的话，也许比较能了解这些东西到底有多珍贵。” | I would probably understand better how valuable these things are if I knew who Spinoza and Descartes were. |
| “当然。不过还是先让我们熟悉一下他们的时代背景好了。我们坐下来吧!” | Of course. But first let us try to familiarize ourselves with the period they lived in. Have a seat. |
| 理想与唯物主义他们坐在跟上次一样的地方。苏菲坐在大扶手椅里，艾伯特则坐在沙发上。那张放着书和珠宝箱的茶几就在他们两人中间。当他们坐下来时，艾伯特拿下他的假发。放在书桌上。 | They sat in the same places as before, Sophie in the big armchair and Alberto Knox on the sofa. Between them was the coffee table with the book and the casket. Alberto removed his wig and laid it on the writing desk. |
| “我们今天要谈的是十七世纪，也就是我们一般所说的‘巴洛克时期(BaroquePeriod)’。” | We are going to talk about the seventeenth century--or what we generally refer to as the Baroque period. |
| “巴洛克时期? 好奇怪的名字。” | The Baroque period? What a strange name. |
| “‘巴洛克’这个名词原来的意思是‘形状不规则的珍珠’。这是巴洛克艺术的典型特征。它比文艺复兴时期的艺术要更充满了对照鲜明的形式，相形之下，后者则显得较为平实而和谐。整体来说，十七世纪的主要特色就是在各种相互矛盾的对比中呈现的张力。 | The word 'baroque' comes from a word that was first used to describe a pearl of irregular shape. Irregularity was typical of Baroque art, which was much richer in highly contrastive forms than the plainer and more harmonious Renaissance art. The seventeenth century was on the whole characterized by tensions between irreconcilable contrasts. |
| 当时有许多人抱持文艺复兴时期持续不坠的乐观精神，另一方面又有许多人过着退隐山林、禁欲苦修的宗教生活。无论在艺术还是现实生活上，我们都可以看到夸张华丽的自我表达形式，但另外一方面也有一股退隐避世的潮流逐渐兴起。” | On the one hand there was the Renaissance's unremitting optimism--and on the other hand there were the many who sought the opposite extreme in a life of religious seclusion and self-denial. Both in art and in real life, we meet pompous and flamboyant forms of self-expression, while at the same time there arose a monastic movement, turning away from the world. |
| “你是说，当时既有宏伟华丽的宫廷，也有僻静的修道院? ” | Both proud palaces and remote monasteries, in other words. |
| “是的。一点没错。巴洛克时期的口头禅之一是拉丁谚语carpediem，也就是‘把握今天’的意思。另外一句也很流行的拉丁谚语则是mementomori，就是‘不要忘记你将会死亡’。 | Yes, you could certainly say that. One of the Baroque period's favorite sayings was the Latin expression 'carpe diem'--'seize the day.' Another Latin expression that was widely quoted was 'memento mori,' which means 'Remember that you must die.' In art, a painting could depict an extremely luxurious lifestyle, with a little skull painted in one corner. |
| “在艺术方面，当时的绘画可能一方面描绘极其繁华奢靡的生活，但在角落里却画了一个骷髅头。从很多方面来说，巴洛克时期的特色是浮华而矫饰的。但在同一时期，也有许多人意识到世事无常，明白我们周遭的美好事物终有一天会消殒凋零。” | In many senses, the Baroque period was characterized by vanity or affectation. But at the same time a lot of people were concerned with the other side of the coin; they were concerned with the ephemeral nature of things. That is, the fact that all the beauty that surrounds us must one day perish. |
| “没错。我想意识到生命无常的确是一件令人伤感的事。” | It's true. It is sad to realize that nothing lasts. |
| “你的想法就和十七世纪的许多人一样。在政治方面，巴洛克时期也是一个充满冲突的年代。当时的欧洲可说是烽火遍地。其中最惨烈的是从一六一八年打到一六四八年的‘三十年战争’，欧洲大部分地区都卷入其中。事实上，所谓‘三十年战争’指的是一连串战役，而受害最深的是德国。由于这些战争，法国逐渐成为欧洲象强大的国家。” | You think exactly as many people did in the seventeenth century. The Baroque period was also an age of conflict in a political sense. Europe was ravaged by wars. The worst was the Thirty Years' War which raged over most of the continent from 1618 to 1648. In reality it was a series of wars which took a particular toll on Germany. Not least as a result of the Thirty Years' War,France gradually became the dominant power in Europe. |
| “他们为什么要打仗呢? ” | What were the wars about? |
| “有一大部分是由于基督新教与天主教之间的冲突。但也有一些是为了争夺政权。” | To a great extent they were wars between Protestants and Catholics. But they were also about political power. |
| “就像黎巴嫩的情况。” | More or less like in Lebanon. |
| “除此之外，十七世纪也是阶级差距很大的时代。你一定听过法国的贵族和凡尔赛宫。但我不知道你对法国人民穷困的生活知道多少。不过财富往往建立于权力之上。人们常说巴洛克时期的政治情势与当时的艺术与建筑有几分相似。巴洛克时期的建筑特色在于屋角与隙缝有许多细部装饰。同样的，当时政治情势的特色就是各种阴谋与暗杀充斥。” | Apart from wars, the seventeenth century was a time of great class differences. I'm sure you have heard of the French aristocracy and the Court of Versailles. I don't know whether you have heard much about the poverty of the French people. But any display of magnificence presupposes a display of power. It has often been said that the political situation in the Baroque period was not unlike its art and architecture. Baroque buildings were typified by a lot of ornate nooks and crannies. In a somewhat similar fashion the political situation was typified by intrigue, plotting, and assassinations. |
| “不是有一位瑞典国王在戏院里遇刺吗? ” | Wasn't a Swedish king shot in a theater? |
| “你说的是古斯塔夫三世(Gustav III)。这是一个很好的例子。 | You're thinking of Gustav III, a good example of the sort of thing I mean. |
| 古斯塔夫三世遇刺的时间其实是在一七九二年，但当时的情况却与巴洛克时期很像。他是在一场化装舞会中遇害的。” | The assassination of Gustav III wasn't until 1792, but the circumstances were quite baroque. He was murdered while attending a huge masked ball. |
| “我还以为他是在戏院里被杀的。” | I thought he was at the theater. |
| “那场化装舞会是在一座歌剧院举行的。我们可以说瑞典的巴洛克时期随着古斯塔夫三世的遇刺而结束。在古斯塔夫的时代已经开始有所谓的‘开明专制’政治，与近一百年前路易十四统治的时期颇为相似。古斯塔夫三世本身也是一个非常虚荣的人，他崇尚所有的法国仪式与礼节。不过，他也很喜爱戏剧……” | The great masked ball was held at the Opera. We could say that the Baroque period in Sweden came to an end with the murder of Gustav III. During his time there had been a rule of 'enlightened despotism,' similar to that in the reign of Louis XIV almost a hundred years earlier. Gustav III was also an extremely vain person who adored all French ceremony and courtesies. He also loved the theater... |
| “……他就是因此而死的对不对? ” | ... and that was the death of him. |
| “是的，不过巴洛克时期的戏剧不只是一种艺术形式而已，也是当时最常使用的象征。” | Yes, but the theater of the Baroque period was more than an art form. It was the most commonly employed symbol of the time. |
| “什么东西的象征? ” | A symbol of what? |
| “生活的象征。我不知道十七世纪的人究竟说过多少次‘人生如戏’之类的话。总之，很多次就是了。现代戏剧一—包括各种布景与舞台机关——就是在巴洛克时期诞生的。演戏的人在舞台上创造一种假象，最终目的就是要显示舞台上的戏剧不过是一种假象而已。戏剧因此成为整个人生的缩影。它可以告诉人们‘骄者必败’，也可以无情的呈现出人类的软弱。” | Of life, Sophie. I don't know how many times during the seventeenth century it was said that 'Life is a theater.' It was very often, anyway. The Baroque period gave birth to modern theater--with all its forms of scenery and theatrical machinery. In the theater one built up an illusion on stage--to expose ultimately that the stage play was just an illusion. The theater thus became a reflection of human life in general. The theater could show that 'pride comes before a fall,' and present a merciless portrait of human frailty. |
| “莎士比亚是不是巴洛克时期的人? ” | Did Shakespeare live in the Baroque period? |
| “他最伟大的几出剧作是在一六OO年写成的。因此可以说，他横跨了文艺复兴时期与巴洛克时期。莎士比亚的剧本中有许多片段讲到人生如戏。你想不想听我念几段? ” | He wrote his greatest plays around the year 1600, so he stands with one foot in the Renaissance and the other in the Baroque. Shakespeare's work is full of passages about life as a theater. Would you like to hear some of them? |
| “当然想。” | Yes. |
| “在《皆大欢喜》中，他说： | In As You Like It, he says: |
| 世界是一座舞台，所有的男男女女不过是演员：有上场的时候，也有下场的时候；每个人在一生中都扮演着好几种角色。” | All the world's a stage, And all the men and women merely players: They have their exits and their entrances; And one man in his time plays many parts. |
| “在《马克白》中，他说： | And in Macbeth, he says: |
| 人生不过是一个行走的影子，一个在舞台上高谈阔步的可怜演员，无声无息地悄然退下；这只是一个傻子说的故事，说得慷慨激昂，却无意义。” | Life's but a walking shadow, a poor player That struts and frets his hour upon the stage, And then is heard no more; it is a tale Told by an idiot, full of sound and fury, Signifying nothing." |
| “好悲观哪!” | How very pessimistic. |
| “那是因为他时常想到生命的短暂。你一定听过莎士比亚最著名的一句台词吧！” | He was preoccupied with the brevity of life. You must have heard Shakespeare's most famous line? |
| “存在或不存在，这是问题所在。”(Tobeornottobe——thatisthequestion．) | To be or not to be--that is the question. |
| “对，是哈姆雷特说的。今天我们还在世上到处行走，明天我们就死了，消失了。” | Yes, spoken by Hamlet. One day we are walking around on the earth--and the next day we are dead and gone. |
| “谢啦j我明白了!” | Thanks, I got the message. |
| “除了将生命比喻为舞台之外，巴洛克时期的诗人也将生命比喻为梦境。例如，莎士比亚就说：我们的本质原来也和梦一般，短短的一生就在睡梦中度过……” | When they were not comparing life to a stage, the Baroque poets were comparing life to a dream. Shakespeare says, for example: We are such stuff as dreams are made on, and our little life is rounded with a sleep... |
| “很有诗意。” | That was very poetic. |
| “公元一六OO年出生的西班牙剧作家卡德隆(Calder6ndelaBarca)写了一出名为《人生如梦》的戏。其中有一句台词是：‘生命是什么? 是疯狂的。生命是什么? 是幻象、是影子、是虚构之物。生命中至美至善者亦微不足道，因为生命只是一场梦境……，” | The Spanish dramatist Calderon de la Barca, who was bom in the year 1600, wrote a play called Life Is a Dream, in which he says: 'What is life? A madness. What is life? An illusion, a shadow, a story, and the greatest good is little enough, for all life is a dream ...' |
| “他说的也许没错。我们在学校里也念过一个剧本，名叫《杰普大梦》(JeppeOntheMount)。” | He may be right. We read a play at school. It was called Jeppe on the Mount. |
| “没错，是由侯柏格(LudvigHolberg)写的。他是北欧的大作家，是巴洛克时期过渡到开明时期的一个重要人物。” | By Ludvig Holberg, yes. He was a gigantic figure here in Scandinavia, marking the transition from the Baroque period to the Age of Enlightenment. |
| “杰普在一个壕沟里睡着了……醒来时发现自己躺在男爵的床上。因此他以为他梦见自己是一个贫穷的农场工人。后来当他再度睡着时，他们把他抬回壕沟去，然后他又醒过来了。这次他以为他刚才只是梦见自己躺在男爵的床上罢了。” | Jeppe falls asleep in a ditch ... and wakes up in the Baron's bed. So he thinks he only dreamed that he was a poor farmhand. Then when he falls asleep again they carry him back to the ditch, and he wakes up again. This time he thinks he only dreamed he was lying in the Baron's bed. |
| “侯柏格是从卡德隆那儿借用了这个主题，而卡德隆则是借用古代阿拉伯的民间故事《一千零一夜》中的主题。不过，在此之前，早已有人将生命比喻为梦境，包括印度与中国的作家。比方说，中国古代的智者庄子就曾经说过：‘昔者庄周梦为蝴蝶，栩栩然蝴蝶也……俄然觉，则蘧蘧然周也。不知周之梦为蝴蝶欤，蝴蝶之梦为周欤? ”’ | Holberg borrowed this theme from Calderon, and Calderon had borrowed it from the old Arabian tales, A Thousand and One Nights. Comparing life to a dream, though, is a theme we find even farther back in history, not least in India and China. The old Chinese sage Chuang-tzu, for example, said: Once I dreamed I was a butterfly, and now I no longer know whether I am Chuang-tzu, who dreamed I was a butterfly, or whether I am a butterfly dreaming that I am Chuang-tzu. |
| “这个嘛，我想我们实在不可能证明究竟哪一种情况才是真的。” | Well, it was impossible to prove either way. |
| “挪威有一个巴洛克时期的天才诗人名叫达斯(PetterDass)，生于一六四七年到一七O七年间。他一方面着意描写人世间的现实生活，另一方面则强调唯有上帝才是永恒不变的。 | We had in Norway a genuine Baroque poet called Fetter Dass, who lived from 1647 to 1707. On the one hand he was concerned with describing life as it is here and now, and on the other hand he emphasized that only God is eternal and constant. |
| “上帝仍为上帝，即便天地尽荒；上帝仍为上帝，纵使人人皆亡。 | God is God if every land was waste, God is God if every man were dead. |
| “但他在同一首赞美诗中也描写挪威北部的乡村生活，描写鲂鱼、鳕鱼和黑鳕鱼等。这是巴洛克时期作品的典型特征，一方面描写今生与现实人间的生活，另一方面也描写天上与来世的情景。这使人想起柏拉图将宇宙分成具体的感官世界与不变的概念世界的理论。” | But in the same hymn he writes about rural life in Northern Norway--and about lumpfish, cod, and coal-fish. This is a typical Baroque feature, describing in the same text the earthly and the here and now--and the celestial and the hereafter. It is all very reminiscent of Plato's distinction between the concrete world of the senses and the immutable world of ideas. |
| “这些巴洛克时期的人又有什么样的哲学呢? ” | What about their philosophy? |
| “他们的哲学特色同样也是两种完全相反的思想模式并存，而且两者之中充满了强烈的冲突。我说过，有许多人认为生命基本上具有一种崇高的特质。我们称之为‘理想主义’。另一种迥然相异的看法则被称为‘唯物主义’，就是指一种相信生命中所有的自然现象都是从肉体感官而来的哲学。十七世纪时也有许多人信奉物质主义。其中影响最大的可能是英国的哲学家霍布士(ThomasHobbes)。他相信自然界所有的现象——包括人与动物——都完全是由物质的分子所组成的。就连人类的意识(也就是灵魂)也是由人脑中微小分子的运动而产生的。” | That too was characterized by powerful struggles between diametrically opposed modes of thought. As I have already mentioned, some philosophers believed that what exists is at bottom spiritual in nature. This standpoint is called idealism. The opposite viewpoint is called materialism. By this is meant a philosophy which holds that all real things derive from concrete material substances. Materialism also had many advocates in the seventeenth century. Perhaps the most influential was the English philosopher Thomas Hobbes. He believed that all phenomena, including man and animals, consist exclusively of particles of matter. Even human consciousness--or the soul--derives from the movement of tiny particles in the brain. |
| “这么说，他赞同两千年前德谟克里特斯的说法啰? ” | So he agreed with what Democritus said two thousand years before? |
| “在整部哲学史上你都可以看到理想主义与唯物主义的影踪。 | Both idealism and materialism are themes you will find all through the history of philosophy. |
| 不过两者很少像在巴洛克时期这般明显共存。由于受到各种新科学的影响，唯物主义日益盛行。牛顿证明整个宇宙适用同样的运动定律，也证明自然界(包括地理和太空)的所有变化都可以用宇宙重力与物体移动等定律来加以说明。 | But seldom have both views been so clearly present at the same time as in the Baroque. Materialism was constantly nourished by the new sciences. Newton showed that the same laws of motion applied to the whole universe, and that all changes in the natural world--both on earth and in space--were explained by the principles of universal gravitation and the motion of bodies. |
| 因此，一切事物都受到同样的不变法则或同样的机转所左右。所以在理论上，所有自然界的变化都可以用数学精确地计算。就这样，牛顿成就了我们所谓的‘机械论的世界观’。”． | Everything was thus governed by the same unbreakable laws--or by the same mechanisms. It is therefore possible in principle to calculate every natural change with mathematical precision. And thus Newton completed what we call the mechanistic world view. |
| “他是否认为整个世界就是一部很大的机器? ” | Did he imagine the world as one big machine? |
| “是的。mechanic(机械论的)这个字是从希腊文mechane而来的，意思就是机器。值得注意的是：无论霍布士或牛顿都不认为机械论的世界观与他们对上帝的信仰有何抵触。但十八、十九世纪的唯物主义者则不然。十八世纪的法国物理学家兼哲学家拉美特利（LaMettrie)写了一本名为《人这部机器》(L’hommemachine)的书，他认为，就像人腿有肌肉可以行走一般，人脑也有‘肌肉’可以用来思考。后来，法国的数学家拉普拉斯(Laplace)也表达了极端机械论的观点。他的想法是：如果某些神祗在某个时刻能知道所有物质分子的位置，则‘没有任何事情是他们所不知道的，同时他们也能够看到所有过去及未来的事情’。他认为所有事情都命中注定。一件事情会不会发生，都是冥冥中早有定数。这个观点被称为决定论’。” | He did indeed. The word 'mechanic' comes from the Greek word 'mechane,' which means machine. It is remarkable that neither Hobbes nor Newton saw any contradiction between the mechanistic world picture and belief in God. But this was not the case for all eighteenth- and nineteenth-century materialists. The French physician and philosopher La Mettrie wrote a book in the eighteenth century called L 'homme machine, which means 'Man--the machine.' Just as the leg has muscles to walk with, so has the brain 'muscles' to think with. Later on, the French mathematician Laplace expressed an extreme mechanistic view with this idea: If an intelligence at a given time had known the position of all particles of matter, 'nothing would be unknown, and both future and past would lie open before their eyes.' The idea here was that everything that happens is predetermined. 'It's written in the stars' that something will happen. This view is called determinism. |
| “这么说，他们认为世间没有所谓自由意志这回事啰? ” | So there was no such thing as free will. |
| “是的。他们认为一切事物都是机械过程的产物，包括我们的思想与梦境在内。十九世纪德国的唯物主义者宣称，思想与脑袋的关系就像尿液与肾脏、胆汁与肝的关系。” | No, everything was a product of mechanical processes--also our thoughts and dreams. German materialists in the nineteenth century claimed that the relationship of thought to the brain was like the relationship of urine to the kidneys and gall to the liver. |
| “可是尿液和胆汁都是物质，但思想却不是。” | But urine and gall are material. Thoughts aren't. |
| “你说到重点了。我可以告诉你一个类似的故事。有一次，一位俄罗斯太空人与一位脑外科医生讨论宗教方面的问题。脑外科医生是个基督徒，那位太空人不是。太空人说：‘我到过太空许多次，但却从来没有见过上帝或天使。’脑外科医生答道：‘我开过很多聪明的脑袋，也没有看过一个思想呀!”’ | You've got hold of something central there. I can tell you a story about the same thing. A Russian astronaut and a Russian brain surgeon were once discussing religion. The brain surgeon was a Christian but the astronaut was not. The astronaut said, 'I've been out in space many times but I've never seen God or angels.' And the brain surgeon said, 'And I've operated on many clever brains but I've never seen a single thought.' |
| “可是这并不代表思想并不存在。” | But that doesn't prove that thoughts don't exist. |
| “没错。它强调了一个事实，那就是：思想并不是可以被开刀或被分解成较小单位的东西。举例来说，如果一个人满脑子幻想,你很难开刀将它去除。我们可以说，它生长的部位太深人了，无法动手术。十七世纪一位重要的哲学家莱布尼兹指出：物质与精神不同的地方在于物质可以不断被分割成更小的单位，但灵魂却连分割成一半也不可能。” | No, but it does underline the fact that thoughts are not things that can be operated on or broken down into ever smaller parts. It is not easy, for example, to surgically remove a delusion. It grows too deep, as it were, for surgery. An important seventeenth-century philosopher named Leibniz pointed out that the difference between the material and the spiritual is precisely that the material can be broken up into smaller and smaller bits, but the soul cannot even be divided into two. |
| “是呀!要用什么样的手术刀才能分割灵魂呢? ” | No, what kind of scalpel would you use for that? |
| 艾伯特只是摇头。过了一会，他向下指着他们两人中间的桌子说： | Alberto simply shook his head. After a while he pointed down at the table between them and said: |
| “十七世纪最伟大的两位哲学家笛卡尔和史宾诺莎也曾绞尽脑汁思考灵魂与肉体的关系，我们会更详细地讨论他们的思想。” | The two greatest philosophers in the seventeenth century were Descartes and Spinoza. They too struggled with questions like the relationship between 'soul' and 'body,' and we are now going to study them more closely. |
| “好吧，不过如果我们到七点钟还没结束的话，我就得借你的电话用一用。” | Go ahead. But I'm supposed to be home by seven. |
| 18 - 笛卡尔 | 18 - Descartes |
| ……他希望清除工地上所有的瓦砾…… | ... he wanted to clear all the rubble off the site... |
| 艾伯特站起身来，脱下红色披风，搁在椅子上，然后再度坐在沙发的一角。 | Alberto stood up, took off the red cloak, and laid it over a chair. Then he settled himself once again in the corner of the sofa. |
| “笛卡尔诞生于一五九六年，一生中曾住过几个欧洲国家。他在年轻时就已经有强烈的欲望要洞悉人与宇宙的本质。但在研习哲学之后，他逐渐体认到自己的无知。” | Rene Descartes was born in 1596 and lived in a number of different European countries at various periods of his life. Even as a young man he had a strong desire to achieve insight into the nature of man and the universe. But after studying philosophy he became increasingly convinced of his own ignorance. |
| “就像苏格拉底一样? ” | Like Socrates? |
| “是的，或多或少。他像苏格拉底一样，相信唯有透过理性才能获得确实的知识。他认为我们不能完全相信古籍的记载，也不能完全信任感官的知觉。” | More or less like him, yes. Like Socrates, he was convinced that certain knowledge is only attainable through reason. We can never trust what the old books tell us. We cannot even trust what our senses tell us. |
| “柏拉图也这么想。他相信确实的知识只能经由理性获得。” | Plato thought that too. He believed that only reason can give us certain knowledge. |
| “没错。苏格拉底、柏拉图、圣奥古斯丁与笛卡尔在这方面可说是一脉相传。他们都是典型的理性主义者，相信理性星通往知识的唯一途径。经过广泛研究后，笛卡尔得到了一个结论：中世纪以来的各哲学并不一定可靠。这和苏格拉底不全然相信他在雅典广场所听到的各家观点一样。在这种情况下该怎么办呢? 苏菲，你能告诉我吗? ” | Exactly. There is a direct line of descent from Socrates and Plato via St. Augustine to Descartes. They were all typical rationalists, convinced that reason was the only path to knowledge. After comprehensive studies, Descartes came to the conclusion that the body of knowledge handed down from the Middle Ages was not necessarily reliable. You can compare him to Socrates, who did not trust the general views he encountered in the central square of Athens. So what does one do, Sophie? Can you tell me that? |
| 那就开始创立自己的哲学呀！[[现代的哲学之父]] | You begin to work out your own philosophy. |
| “对!笛卡尔于是决定到欧洲各地游历，就像当年苏格拉底终其一生都在雅典与人谈话一样。笛卡尔说，今后他将专心致力寻求前所未有的智慧，包括自己内心的智慧与‘世界这本大书’中的智慧。因此他便从军打仗，也因此有机会客居中欧各地。后来，他在巴黎住了几年，并在一六二九年时前往荷兰，在那儿住了将近二十年，撰写哲学书籍。 | Right! Descartes decided to travel around Europe, the way Socrates spent his life talking to people in Athens. He relates that from then on he meant to confine himself to seeking the wisdom that was to be found, either within himself or in the 'great book of the world.' So he joined the army and went to war, which enabled him to spend periods of time in different parts of Central Europe. Later he lived for some years in Paris, but in 1629 he went to Holland, where he remained for nearly twenty years working on his mathematical and philosophic writings. |
| 一六四九年时他应克丽思蒂娜皇后的邀请前往瑞典。然而他在这个他所谓的‘熊、冰雪与岩石的土地’上罹患了肺炎，终于在一六五O年的冬天与世长辞。” | In 1649 he was invited to Sweden by Queen Christina. But his sojourn in what he called 'the land of bears, ice, and rocks' brought on an attack of pneumonia and he died in the winter of 1650." |
| “这么说他去世时只有五十四岁。” | "So he was only 54 when he died." |
| “是的，但他死后对哲学界仍然具有重要的影响力。所以说，称笛卡尔为现代哲学之父是一点也不为过。在文艺复兴时期，人们重新发现了人与大自然的价值。在历经这样一个令人兴奋的年代之后，人们开始觉得有必要将现代的思想整理成一套哲学体系。而第一个创立一套重要的哲学体系的人正是笛卡尔。在他之后，又有史宾诺莎、莱布尼兹、洛克、柏克莱、休姆和康德等人。” | "Yes, but he was to have enormous influence on philosophy, even after his death. One can say without exaggeration that Descartes was the father of modern philosophy. Following the heady rediscovery of man and nature in the Renaissance, the need to assemble contemporary thought into one coherent philosophical system again presented itself. The first significant system-builder was Descartes, and he was followed by Spinoza and Leibniz, Locke and Berkeley, Hume and Kant." |
| “你所谓的哲学体系是什么意思? ” | "What do you mean by a philosophical system?" |
| “我指的是一套从基础开始创立，企图为所有重要的哲学性问题寻求解释的哲学。古代有柏拉图与亚理斯多德这几位伟大的哲学体系创立者。中世纪则有圣多玛斯努力为亚理斯多德的哲学与基督教的神学搭桥。到了文艺复兴时期，各种有关自然与科学、上帝与人等问题的思潮汹涌起伏，新旧杂陈。一直到十七世纪，哲学家们才开始尝试整理各种新思想，以综合成一个条理分明的哲学体系。 | "I mean a philosophy that is constructed from the ground up and that is concerned with finding explanations for all the central questions of philosophy. Antiquity had its great system-constructors in Plato and Aristotle. The Middle Ages had St. Thomas Aquinas, who tried to build a bridge between Aristotle's philosophy and Christian theology. Then came the Renaissance, with a welter of old and new beliefs about nature and science, God and man. Not until the seventeenth century did philosophers make any attempt to assemble the new ideas into a clarified philosophical system. |
| 第一位做这种尝试的人就是笛卡尔。他的努力成为后世各种重要哲学研究课题的先驱。他最感兴趣的题目，是我们所拥有的确实知识以及肉体与灵魂之间的关系。这两大问题成为后来一百五十年间哲学家争论的主要内容。” | The first to attempt it was Descartes. His work was the forerunner of what was to be philosophy's most important project in the coming generations. His main concern was with what we can know, or in other words, certain knowledge. The other great question that preoccupied him was the relationship between body and mind. Both these questions were the substance of philosophical argument for the next hundred and fifty years." |
| “他一定超越了他那个时代。” | He must have been ahead of his time. |
| “嗯，不过这些问题却属于那个时代。在谈到如何获取确实的知识时，当时许多人持一种全然怀疑的论调，认为人应该接受自己一无所知事实。但笛卡尔却不愿如此。他如果接受这个事实，那他就不是一个真正的哲学家了。他的态度就像当年苏格拉底不肯接受诡辩学派的怀疑论调一样。在笛卡尔那个时代，新的自然科学已经开始发展出一种方法，以便精确地描述自然界的现象。同样的，笛卡尔也觉得有必要问自己是否有类似的精确方法可以从事哲学的思考。” | Ah, but the question belonged to the age. When it came to acquiring certain knowledge, many of his contemporaries voiced a total philosophic skepticism. They thought that man should accept that he knew nothing. But Descartes would not. Had he done so he would not have been a real philosopher. We can again draw a parallel with Socrates, who did not accept the skepticism of the Sophists. And it was in Descartes's lifetime that the new natural sciences were developing a method by which to provide certain and exact descriptions of natural processes. Descartes was obliged to ask himself if there was a similar certain and exact method of philosophic reflection. |
| “我想我可以理解。” | That I can understand. |
| “但这只是一部分而已。当时新兴的物理学也已经提出‘物质的性质为何’以及‘哪些因素影响自然界的物理变化’等问题。人们愈来愈倾向对自然采取机械论的观点。然而，人们愈是用机械论的观点来看物质世界，肉体与灵魂之间有何关系这个问题也就变得愈加重要。在十七世纪以前，人们普遍将灵魂视为某种遍布于所有生物的‘生命原理’。事实上，灵魂(sou1)与精神(spirit)这两个字原来的意思就是‘气息’与‘呼吸’。这在几乎所有的欧洲语言中都一样，亚理斯多德认为灵魂乃是生物体中无所不在的‘生命因素’(lifeprinciple)，是不能与肉体分离的。 | But that was only part of it. The new physics had also raised the question of the nature of matter, and thus what determines the physical processes of nature. More and more people argued in favor of a mechanistic view of nature. But the more mechanistic the physical world was seen to be, the more pressing became the question of the relationship between body and soul. Until the seventeenth century, the soul had commonly been considered as a sort of 'breath of life' that pervaded all living creatures. The original meaning of the words 'soul' and 'spirit' is, in fact, 'breath' and 'breathing.' This is the case for almost all European languages. To Aristotle, the soul was something that was present everywhere in the organism as its 'life principle' |
| 因此，他有时说‘植物的灵魂’，有时也说‘动物的灵魂’。一直到十七世纪，哲学家才开始提出灵魂与肉体有所区分的论调。原因是他们将所有物质做的东西－－包括动物与人的身体——视为一种机械过程。但人的灵魂却显然不是这个‘身体机器’的一部分。因此，灵魂又是什么呢? 这时就必须对何以某种‘精神性’的事物可以启动一部机器这个问题做一个解释。” | --and therefore could not be conceived as separate from the body. So he was able to speak of a plant soul or an animal soul. Philosophers did not introduce any radical division of soul and body until the seventeenth century. The reason was that the motions of all material objects--including the body, animal or human--were explained as involving mechanical processes. But man's soul could surely not be part of this body machinery, could it? What of the soul, then? An explanation was required not least of how something 'spiritual' could start a mechanical process. |
| “想起来也真是奇怪。” | It's a strange thought, actually. |
| “什么东西很奇怪? ” | What is? |
| “我决定要举起我的手臂，然后，手臂自己就举起来了。我决定要跑步赶公车，下一秒钟我的两腿就像发条一样跑起来了。有时刻坐在那儿想某件令我伤心的事，突然间我的眼泪就流出来了。因此，肉体与意识之间一定有某种神秘的关联。” | I decide to lift my arm--and then, well, the arm lifts itself. Or I decide to run for a bus, and the next second my legs are moving. Or I'm thinking about something sad, and suddenly I'm crying. So there must be some mysterious connection between body and consciousness. |
| “这正是笛卡尔所努力思考的问题。他像柏拉图一样，相信‘精神’与‘物质’有明显的不同。但是究竟身体如何影响灵魂或灵魂如何影响身体，柏拉图还没有找到答案。” | That was exactly the problem that set Descartes's thoughts going. Like Plato, he was convinced that there was a sharp division between 'spirit' and 'matter.' But as to how the mind influences the body--or the soul the body--Plato could not provide an answer. |
| 我思故我在“我也没有。因此我很想知道笛卡尔在这方面的理论。” | Neither have I, so I am looking forward to hearing what Descartes's theory was. |
| “让我们跟他思想的脉络走。” | Let us follow his own line of reasoning. |
| 艾伯特指着他们两人中间的茶几上所放的那本书，继续说道: | Albert pointed to the book that lay on the table between them. |
| “在他的《方法论》中，笛卡尔提出哲学家必须使用特定的方法来解决哲学问题。在这方面科学界已经发展出一套自己的方法来……” | In his Discourse on Method, Descartes raises the question of the method the philosopher must use to solve a philosophical problem. Science already had its new method... |
| “这你已经说过了。” | So you said. |
| “笛卡尔认为除非我们能够清楚分明地知道某件事情是真实的，否则我们就不能够认为它是真的。为了要做到这点，可能必须将一个复杂的问题尽可能细分为许多不同的因素。然后我们再从其中最简单的概念出发。也就是说每一种思想都必须加以‘斟酌与衡量’，就像伽利略主张每一件事物都必须加以测量，而每一件无法测量的事物都必须设法使它可以测量一样。笛卡尔主张哲学应该从最简单的到最复杂的。唯有如此才可能建立一个新观点。最后，我们还必须时时将各种因素加以列举与控制，以确定没有遗漏任何因素。如此才能获致一个结论。” | Descartes maintains that we cannot accept anything as being true unless we can clearly and distinctly perceive it. To achieve this can require the breaking down of a compound problem into as many single factors as possible. Then we can take our point of departure in the simplest idea of all. You could say that every single thought must be weighed and measured, rather in the way Galileo wanted everything to be measured and everything immeasurable to be made measurable. Descartes believed that philosophy should go from the simple to the complex. Only then would it be possible to construct a new insight. And finally it would be necessary to ensure by constant enumeration and control that nothing was left out. Then, a philosophical conclusion would be within reach. |
| “听起来几乎像是数学考试一样。” | It sounds almost like a math test. |
| “是的。笛卡尔希望用‘数学方法’来进行哲学性的思考。他用一般人证明数学定理的方式来证明哲学上的真理。换句话说，他希望运用我们在计算数字时所有的同一种工具——理性——来解决哲学问题，因为唯有理性才能使我们得到确实的知识，而感官则并非如此确实可靠。我们曾经提过他与柏拉图相似的地方。柏拉图也说过数学与数字的比例要比感官的体验更加确实可靠。” | Yes. Descartes was a mathematician; he is considered the father of analytical geometry, and he made important contributions to the science of algebra. Descartes wanted to use the 'mathematical method' even for philosophizing. He set out to prove philosophical truths in the way one proves a mathematical theorem. In other words, he wanted to use exactly the same instrument that we use when we work with figures, namely, reason, since only reason can give us certainty. It is far from certain that we can rely on our senses. We have already noted Descartes's affinity with Plato, who also observed that mathematics and numerical ratio give us more certainty than the evidence of our senses. |
| “可是我们能用这种方式来解决哲学问题吗? ” | But can one solve philosophical problems that way? |
| “我们还是回到笛卡尔的思维好了。他的目标是希望能在生命的本质这个问题上获得某种确定的答案。他的第一步是主张在一开始时我们应该对每一件事都加以怀疑，因为他不希望他的思想是建立在一个不确实的基础上。” | We had better go back to Descartes's own reasoning. His aim is to reach certainty about the nature of life, and he starts by maintaining that at first one should doubt everything. He didn't want to build on sand, you see. |
| “嗯，因为如果地基垮了的话，整栋房子也会倒塌。” | No, because if the foundations give way, the whole house collapses. |
| “说得好。笛卡尔并不认为怀疑一切事物是合理的，但他以为从原则上来说怀疑一切事物是可能的。举个例子，我们在读了柏拉图或亚理斯多德的著作后，并不一定会增强我们研究哲学的欲望。 | As you so neatly put it, my child. Now, Descartes did not think it reasonable to doubt everything, but he thought it was possible in principle to doubt everything. For one thing, it is by no means certain that we advance our philosophical quest by reading Plato or Aristotle. |
| 这些理论固然可能增进我们对历史的认识，但并不一定能够使我们更加了解这个世界。笛卡尔认为，在他开始建构自己的哲学体系之前，必须先挣脱前人理论的影响。” | It may increase our knowledge of history but not of the world. It was important for Descartes to rid himself of all handed down, or received, learning before beginning his own philosophical construction. |
| “在兴建一栋属于自己的新房子以前，他想清除房屋地基上的所有旧瓦砾……” | He wanted to clear all the rubble off the site before starting to build his new house ... |
| “说得好。他希望用全新的材料来建造这栋房屋，以便确定他所建构的新思想体系能够站得住脚。不过，笛卡尔所怀疑的还不止于前人的理论。他甚至认为我们不能信任自己的感官，因为感官可能会误导我们。” | Thank you. He wanted to use only fresh new materials in order to be sure that his new thought construction would hold. But Descartes's doubts went even deeper. We cannot even trust what our senses tell us, he said. Maybe they are deceiving us. |
| “怎么说呢? ” | How come? |
| “当我们做梦时，我们以为自己置身真实世界中。那么，我们清，醒时的感觉与我们做梦时的感觉之间有何区别呢? 笛卡尔写道: | When we dream, we feel we are experiencing reality. What separates our waking feelings from our dream feelings? |
| ‘当我仔细思索这个问题时，我发现人清醒时的状态与做梦时的状态并不一定有所分别。 | When I consider this carefully, I find not a single property which with certainty separates the waking state from the dream,' writes Descartes. |
| ’他并且说：‘你怎能确定你的生命不是一场梦呢? ” | And he goes on: 'How can you be certain that your whole life is not a dream?' " |
| ’“杰普认为他躺在男爵床上的那段时间只不过是一场梦而已。” | Jeppe thought he had only been dreaming when he had slept in the Baron's bed. |
| “而当他躺在男爵的床上时，他以为自己过去那段务农的贫穷生活只不过是个梦而已。所以，笛卡尔最终怀疑每一件事物。在他之前的许多哲学家走到这里就走不下去了。” | And when he was lying in the Baron's bed, he thought his life as a poor peasant was only a dream. So in the same way, Descartes ends up doubting absolutely everything. Many philosophers before him had reached the end of the road at that very point. |
| “所以他们并没有走多远。” | So they didn't get very far. |
| “可是笛卡尔却设法从这个零点开始出发。他怀疑每一件事，而这正是他唯一能够确定的事情。此时他悟出一个道理：有一件事情必定是真实的，那就是他怀疑。当他怀疑时，他必然是在思考，而由于他在思考，那么他必定是个会思考的存在者。用他自己的话来说，就是：Cogito，ergosum。” | But Descartes tried to work forward from this zero point. He doubted everything, and that was the only thing he was certain of. But now something struck him: one thing had to be true, and that was that he doubted. When he doubted, he had to be thinking, and because he was thinking, it had to be certain that he was a thinking being. Or, as he himself expressed it: Cogito, ergo sum. |
| “什么意思? ” | Which means? |
| “我思故我在。” | I think, therefore I am. |
| “我一点都不奇怪他会悟出这点。” | I'm not surprised he realized that. |
| “不错。但请你注意他突然间视自己为会思考的存在者的那种直观的确定性。也许你还记得柏拉图说过：我们以理性所领会的知识要比我们以感官所领会的更加真实。对笛卡尔来说正是如此。他不仅察觉到自己是一个会思考的‘我’，也发现这个会思考的‘我’要比我们的感官所观察到的物质世界更加真实。同时，他的哲学探索并未到此为止。他仍旧继续追寻答案。” | Fair enough. But notice the intuitive certainty with which he suddenly perceives himself as a thinking being. Perhaps you now recall what Plato said, that what we grasp with our reason is more real than what we grasp with our senses. That's the way it was for Descartes. He perceived not only that he was a thinking /, he realized at the same time that this thinking / was more real than the material world which we perceive with our senses. And he went on. He was by no means through with his philosophical quest. |
| “我希望你也能继续下去。” | What came next? |
| “后来，笛卡尔开始问，自己是否能以同样直观的确定性来察知其他事物。 | Descartes now asked himself if there was anything more he could perceive with the same intuitive certainty. |
| 他的结论是：在他的心灵中，他很清楚地知道何谓完美的实体，这种概念他一向就有。但是他认为这种概念显然不可能来自他本身，因为对于完美实体的概念不可能来自一个本身并不完美的人，所以它必定来自那个完美实体本身，也就是上帝。因此，对笛卡尔而言，上帝的存在是一件很明显的事实，就像一个会思考的存在者必定存在一样。” | He came to the conclusion that in his mind he had a clear and distinct idea of a perfect entity. This was an idea he had always had, and it was thus self-evident to Descartes that such an idea could not possibly have come from himself. The idea of a perfect entity cannot have originated from one who was himself imperfect, he claimed. Therefore the idea of a perfect entity must have originated from that perfect entity itself, or in other words, from God. That God exists was therefore just as self-evident for Descartes as that a thinking being must exist. |
| “他这个结论下得太早了一些。他一开始时似乎比较谨慎。” | Now he was jumping to a conclusion. He was more cautious to begin with. |
| “你说得对。许多人认为这是笛卡尔的弱点。不过你刚才说‘结论’，事实上这个问题并不需要证明。笛卡尔的意思只是说我们都是具有对于完美实体的概念，由此可见这个完美实体的本身必定存在。因为一个完美的实体如果不存在，就不算完美了，此外，如果世上没有所谓的完美实体，我们也不会具有完美实体的概念。因为我们本身是不完美的，所以完美的概念不可能来自于我们。笛卡尔认为，上帝这个概念是与生俱来的，乃是我们出生时就烙印在我们身上的，‘就像工匠在他的作品上打上记号一般。”’ | You're right. Many people have called that his weak spot. But you say 'conclusion.' Actually it was not a question of proof. Descartes only meant that we all possess the idea of a perfect entity, and that inherent in that idea is the fact that this perfect entity must exist. Because a perfect entity wouldn't be perfect if it didn't exist. Neither would we possess the idea of a perfect entity if there were no perfect entity. For we are imperfect, so the idea of perfection cannot come from us. According to Descartes, the idea of God is innate, it is stamped on us from birth 'like the artisan's mark stamped on his product.' |
| “没错，可是我有‘鳄象’这个概念并不代表真的有‘鳄象’存在呀!” | Yes, but just because I possess the idea of a crocophant doesn't mean that the crocophant exists. |
| “笛卡尔会说，‘鳄象’这个概念中并不包含它必然存在的事实。但‘完美实体’这个概念中却包含它必然存在的事实。笛卡尔认为，这就像‘圆’这个概念的要素之一就是，圆上所有的点必须与圆心等长一样。如果不符合这点，圆就不成其为圆。同样的，如果缺少‘存在’这个最重要的特质，一个‘完美的实体’也就不成其为‘完美的实体’了。” | Descartes would have said that it is not inherent in the concept of a crocophant that it exists. On the other hand, it is inherent in the concept of a perfect entity that such an entity exists. According to Descartes, this is just as certain as it is inherent in the idea of a circle that all points of the circle are equidistant from the center. You cannot have a circle that does not conform to this law. Nor can you have a perfect entity that lacks its most important property, namely, existence. |
| “这种想法很奇怪。” | That's an odd way of thinking. |
| “这就是典型的‘理性主义者’的思考模式。笛卡尔和苏格拉底与柏拉图一样，相信理性与存在之间有所关联。依理性看来愈是明显的事情，它的存在也就愈加可以肯定。” | It is a decidedly rationalistic way of thinking. Descartes believed like Socrates and Plato that there is a connection between reason and being. The more self-evident a thing is to one's reason, the more certain it is that it exists. |
| “到目前为止，他只讲到人是会思考的动物，以及宇宙间有一个完美的实体这两件事。” | So far he has gotten to the fact that he is a thinking person and that there exists a perfect entity. |
| “是的。他从这两点出发，继续探讨。在谈到我们对外在现实世界(如太阳和月亮)的概念时，笛卡尔认为，这些概念可能都只是幻象。但是外在现实世界也有若干我们可以用理性察知的特点，这些特点就是它们的数学特质，也就是诸如宽、高等可以测量的特性。这些‘量’方面的特性对于我们的理性来说，就像人会思考这个事实一般显而易见。至于‘质’方面的特性，如颜色、气味和味道等，则与我们的感官经验有关，因此并不足以描述外在的真实世界。” | Yes, and with this as his point of departure, he proceeds. In the question of all the ideas we have about outer reality--for example, the sun and the moon--there is the possibility that they are fantasies. But outer reality also has certain characteristics that we can perceive with our reason. These are the mathematical properties, or, in other words, the kinds of things that are measurable, such as length, breadth, and depth. Such 'quantitative' properties are just as clear and distinct to my reason as the fact that I am a thinking being. 'Qualitative' properties such as color, smell, and taste, on the other hand, are linked to our sense perception and as such do not describe outer reality. |
| “这么说大自然毕竟不是一场梦。” | So nature is not a dream after all. |
| “没错。在这一点上，笛卡尔再度引用我们对完美实体的概念。 | No, and on that point Descartes once again draws upon our idea of the perfect entity. |
| 当我们的理智很清楚地认知一件事物(例如外在真实世界的数学特性)时，那么这件事物必定是如同我们所认知的那样。因为一个完美的上帝是不会欺骗我们的。笛卡尔宣称‘上帝可以保证’我们用理智所认知到的一切事物必然会与现实世界相符。” | When our reason recognizes something clearly and distinctly--as is the case for the mathematical properties of outer reality--it must necessarily be so. Because a perfect God would not deceive us. Descartes claims 'God's guarantee' that whatever we perceive with our reason also corresponds to reality. |
| 二元论“那么，他到目前为止已经发现了三件事：一、人是会思考的生物，二、上帝是存在的，三、宇宙有一个外在的真实世界。” | Okay, so now he's found out he's a thinking being, God exists, and there is an outer reality. |
| “嗯，但基本上这个外在的真实世界还是与我们思想的真实世界不同。笛卡尔宣称宇宙间共有两种不同形式的真实世界(或称‘实体’)。一种实体称为思想或‘灵魂’，另一种则称为‘扩延’(Ex—tension)，或称物质。灵魂纯粹是属于意识的，不占空间，因此也不能再分解为更小的单位；而物质则纯粹是扩延，会占空间，因此可以一再被分解为更小的单位，但却没有意识。笛卡尔认为这两种本体都来自上帝，因为唯有上帝本身是独立存在的，不隶属任何事物。不过，‘思想’与‘扩延’虽然都来自上帝，但彼此却没有任何接触。思想不受物质的影响，反之，物质的变化也不受思想的影响。” | Ah, but the outer reality is essentially different from the reality of thought. Descartes now maintains that there are two different forms of reality--or two 'substances.' One substance is thought, or the 'mind,' the other is extension, or matter. The mind is purely conscious, it takes up no room in space and can therefore not be subdivided into smaller parts. Matter, however, is purely extension, it takes up room in space and can therefore always be subdivided into smaller and smaller parts-- but it has no consciousness. Descartes maintained that both substances originate from God, because only God himself exists independently of anything else. But al-though both thought and extension come from God, the two substances have no contact with each other. Thought is quite independent of matter, and conversely, the material processes are quite independent of thought. |
| “这么说他将上帝的造物一分为二。” | So he divided God's creation into two. |
| “确实如此。所以我们说笛卡尔是二元论者，意思就是他将思想的真实世界与扩延的真实世界区分得一清二楚。比方说，他认为只有人才有灵魂，动物则完全属于扩延的真实世界，它们的生命和行为都是机械化的。他将动物当成是一种复杂的机械装置。在谈到扩延的真实世界时，他采取十足的机械论观点，就像是一个唯物论者。” | Precisely. We say that Descartes is a dualist, which means that he effects a sharp division between the reality of thought and extended reality. For example, only man has a mind. Animals belong completely to extended reality. Their living and moving are accomplished me-chanically. Descartes considered an animal to be a kind of complicated automaton. As regards extended reality, he takes a thoroughly mechanistic view--exactly like the materialists. |
| “我不太相信汉密士只是一部机器或一种机械装置。我想笛卡尔一定不是很喜欢动物。那么我们人类又如何呢? 我们难道也是一种机械装置吗? ” | I doubt very much that Hermes is a machine or an automaton. Descartes couldn't have liked animals very much. And what about us? Are we automatons as well? |
| “一部分是，一部分不是。笛卡尔的结论是：人是一种二元的存在物，既会思考，也会占空间。因此人既有灵魂，也有一个扩延的身体。圣奥古斯丁与圣多玛斯也曾经说过类似的话。他们同样认为人有一个像动物一般的身体，也有一个像天使一般的灵魂。在笛卡尔的想法中，人的身体十足是一部机器，但人也有一个灵魂可以独立运作，不受身体的影响。至于人体则没有这种自由，必须遵守一套适用于他们的法则。我们用理智所思考的事物并不发生于身体内，而是发生于灵魂中，因此完全不受扩延的真实世界左右。顺便一提的是，笛卡尔并不否认动物也可能有思想。不过，如果它们有这种能力，那么有关‘思想’与‘扩延’的二分法必定也适用于它们。” | We are and we aren't. Descartes came to the conclusion that man is a dual creature that both thinks and takes up room in space. Man has thus both a mind and an extended body. St. Augustine and Thomas Aquinas had already said something similar, namely, that man had a body like the animals and a soul like the angels. According to Descartes, the human body is a perfect machine. But man also has a mind which can operate quite independently of the body. The bodily processes do not have the same freedom, they obey their own laws. But what we think with our reason does not happen in the body--it happens in the mind, which is completely independent of extended reality. I should add, by the way, that Descartes did not reject the possibility that animals could think. But if they have that faculty, the same dualism between thought and extension must also apply to them. |
| “我们曾经谈过这个。如果我决定要追赶一辆公车，那么我的身体这整部‘机械装置’都会开始运转。如果我没赶上，我的眼睛就开始流泪。” | We have talked about this before. If I decide to run after a bus, the whole 'automaton' goes into action. And if I don't catch the bus, I start to cry. |
| “连笛卡尔也不能否认灵魂与身体之间时常相互作用。他相信只要灵魂存在于身体内一天，它就与会透过一个他称为松桌腺的脑部器官与人脑连结。‘灵魂’与‘物质’就在松果腺内时时相互作用。因此，灵魂可能会时常受到与身体需要有关的种种感觉与冲引的影响。不过，灵魂也能够挣脱这种‘原始’冲动的控制，而独立于身体之运作。它的目标是使理性获得掌控权。因为，即使我肚子痛得很厉害，一个三角形内所有内角的总和仍然会是一百八十度。所以思想有能力超脱身体的需求，而做出‘合乎理性’的行为，从这个角度来看，灵魂要比身体高尚。我们的腿可能会衰老无力，我们的背可能变驼，我们的牙齿会掉，但只要我们的理性存在一天，二加二就永远是四。理性不会变驼、变弱。老化的是我们的身体。对笛卡尔而言，理性事实上就是灵魂。诸如欲望、憎恨等原始的冲动与感情与我们的身体功能关系较为密切，所以与扩延的真实世界的关系也较为密切。” | Even Descartes could not deny that there is a constant interaction between mind and body. As long as the mind is in the body, he believed, it is linked to the brain through a special brain organ which he called the pineal gland, where a constant interaction takes place between 'spirit' and 'matter.' Therefore the mind can constantly be affected by feelings and passions that are related to bodily needs. But the mind can also detach itself from such 'base' impulses and operate independently of the body. The aim is to get reason to assume command. Because even if I have the worst pain in my stomach, the sum of the angles in a triangle will still be 180 de-grees. Thus humans have the capacity to rise above bodily needs and behave rationally. In this sense the mind is superior to the body. Our legs can age and become weak, the back can become bowed and our teeth can fall out--but two and two will go on being four as long as there is reason left in us. Reason doesn't become bowed and weak. It is the body that ages. For Descartes, the mind is essentially thought. Baser passions and feelings such as desire and hate are more closely linked to our bodily functions--and therefore to extended reality. |
| “我还是没办法接受笛卡尔将人体比做一部机器或一种机械装置的说法。” | I can't get over the fact that Descartes compared the human body to a machine or an automaton. |
| “这是因为在他那个时代，人们对于那些似乎能够自行运转的机器及钟表非常着迷。‘机械装置’指的就是一种能够自行运转的东西。不过这显然只是一个幻觉，事实上他们并不是真的能够自行运转。举例来说，一座天文钟不但是由人类制造的，而且必须有人来上发条。笛卡尔强调，这类巧妙的发明事实上是由一些零件以简单的方式组合而成。而组成人类与动物身体的各种骨骼、肌肉、神经、静脉与动脉也可以说是一种零件，只是数量较为庞大而已。上帝为什么不可能依照机械定律来创造动物或人类的身体呢? ” | The comparison was based on the fact that people in his time were deeply fascinated by machines and the workings of clocks, which appeared to have the ability to function of their own accord. The word 'automaton' means precisely that--something that moves of its own accord. It was obviously only an illusion that they moved of their own accord. An astronomical clock, for instance, is both constructed and wound up by human hands. Descartes made a point of the fact that ingenious inventions of that kind were actually assembled very simply from a relatively small number of parts compared with the vast number of bones, muscles, nerves, veins, and arteries that the human and the animal body consists of. Why should God not be able to make an animal or a human body based on mechanical laws? |
| “现代有很多人谈到所谓的‘人工智慧’。” | Nowadays there is a lot of talk about 'artificial intelligence.' |
| “没错。这些都是现代的机械装置。我们已经创造一些有时看起来似乎很有智慧的机器。类似这样的机器将会使笛卡尔吓破胆。 | Yes, that is the automaton of our time. We have created machines that can sometimes deceive us into believing that they are intelligent. Machines like these would have terrified Descartes out of his wits. |
| 他也许会开始怀疑人类的理性是否真的像他所说的那么独立自主。现代也有一些哲学认为人的精神生活并不比身体各官能要自由。当然人的灵魂确实是比任何数据程式都要复杂得多，但有些人认为基本上我们就像这些数据程式一样是不自由的。现在，苏菲，我要给你看一样东西。” | He might have begun to doubt whether human reason really was as free and independent as he had supposed. And there are philosophers who believe that man's spiritual life is no more free than the bodily processes. The human soul is naturally infinitely more complex than any data program, but some people think that in principle we are just as unfree as these data programs. But look, Sophie--I'll show you something. |
| 艾伯特指着位于房间另一头的一张大书桌。上面放着一台小电脑。他走过去，苏菲也跟着他。 | Alberto pointed to a large writing table at the other end of the room. On it stood a small computer. He went over to it. Sophie followed him. |
| 会面艾伯特将电脑打开，荧屏的上方很快显示出一个C：符号。他键人“莱拉”这个字，并向苏菲解释这是一个很先进的对话程式。 | Alberto switched the computer on and soon the screen showed C: at the top. He wrote "Laila," explaining that this was an advanced conversation program. |
| 荧屏上方马上出现一行字: | A text soon appeared at the top of the screen: |
| “嗨，我的名字叫莱拉。你现在坐得舒服吗? ” | Hi, my name is Laila. Are you sitting comfortably? |
| 虽然苏菲还没有坐下，但她仍键入: | Sophie entered three letters: |
| “是的。”这时，艾伯特拿了一张椅子给她。 | Yes, she wrote although she had not yet sat down. Alberto brought up a chair for her. |
| “你叫什么名字? ”荧屏问道。 | What is your name? appeared on the screen. |
| “苏菲。”苏菲键入这几个字。电脑回答道: | Sophie Amundsen, wrote Sophie, and the computer answered: |
| “苜蓿巷三号。很高兴见到你，苏菲。你是不是很盼望在十五日那天过生日? ” | 3 Clover Close. Nice to meet you, Sophie. Are you looking forward to your fifteenth birthday? |
| 苏菲吓了一跳。艾伯特将一双手放在她的肩膀上说道: | Sophie was startled. Alberto laid a hand on her shoulder and said: |
| “我只不过是输进你的姓名、地址和出生日期而已。就像你要被介绍给一个新朋友一样，能够事先对对方有点了解总是比较好。” | I have only given her your name, your address, and your date of birth. It's like when you are going to be introduced to a new friend. It's nice to know a little about them beforehand. |
| “还好。”苏菲写道。 | |
| “喔，苏菲，我希望你没有什么地方不舒服。你必须要写完整的句子才行。” | |
| “谢谢你，我很好，我可以问你一件事吗? ” | Thank you, I'm perfectly well. Can I ask you something? |
| “我很高兴你没事。有什么事你就问吧!” | I am glad you are well. Go ahead and ask me something. |
| “你几岁? ”苏菲写道。 | How old are you? Sophie wrote. |
| “我是一九八八年八月八日在亚特兰大制造的，一九九O年三月二十八日被挪威理工学院译成挪威文。” | I was constructed in Atlanta on August 8, 1988, but I was translated into Norwegian at the Norwegian Polytechnic on March 28, 1990. |
| “天哪(Gosh)!” | Gosh! |
| “我说过你必须输进完整的句子。” | "I said you must talk in whole sentences." |
| “我只说天哪。” | I only said gosh! |
| “我不懂俚语。我的字库里有十多万字，但我所能找到最接近‘Gosh'的字是Gospel(福音)。” | I do not understand slang. I have a vocabulary of over 100,000 words, but the nearest I can find to gosh is gospel. |
| “那是指有关耶稣的故事。” | That means the story of Jesus. |
| “你是一个基督徒吗? ” | Are you a Christian, Sophie? |
| “我也不知道。” | I don't know. |
| “照道理，承认自己不知道乃是获得新知识的一步。” | As a rule not knowing is a step toward new knowledge. |
| “苏格拉底很可能也会这样说，笛卡尔也是。” | Socrates would most likely have said the same. Or Descartes, for that matter. |
| “苏格拉底是希腊哲学家，生于公元前四七O年到公元前三九九年。如果你希望知道得更多，请按F7键。笛卡尔是法国哲学家，生于公元一五九六年到一六五O年间。如果你希望知道得更多，请按F8键。” | Socrates was a Greek philosopher who lived from 470 to 399 B.C. If you wish to know more, press F7. Descartes was a French philosopher who lived from 1596 to 1650. If you wish to know more, press F7. |
| “谢谢你，这样就够了。我可以问你别的事吗？” | Thank you, that will be quite enough. Can I ask you something else? |
| “我很高兴这样就够了。请问吧！” | I am glad that this was enough. Go ahead and ask! |
| 艾伯特悄悄地笑了一下。苏菲写道: | Alberto laughed quietly. Sophie wrote: |
| “席德是谁? ” | Who is Hilde Moller Knag? |
| “席德住在黎乐桑，跟苏菲同年。” | Hilde Moller Knag lives in Lillesand and is exactly the same age as Sophie Amundsen. |
| “你怎么知道? ” | How do you know? |
| “我不知道。我在硬碟上找到她的资料。” | I don't know how. I found her on the hard disc. |
| 苏菲感觉有一双手放在她的肩膀上。 | Sophie felt a hand on her shoulder. |
| “我已经把我们所知道的一点关于席德的资料输进这个程式。”艾伯特说。 | I have fed the data program with the little information we have about Hilde, said Alberto. |
| “关于席德，你还知道些什么? ” | What else do you know about Hilde? wrote Sophie. |
| “席德的父亲是一位联合国驻黎巴嫩的观察员。他的军阶是少校，并且不断寄明信片给他女儿。” | Hilde's father is a UN Observer in Lebanon. He has the rank of major and continually sends postcards to his daughter. |
| “我希望你能找到关于他的资料。” | I want you to find him! |
| “我不能。他不在我的档案里，而且我也没有和其他的资料库连线。” | I can't do that. He is not on any of my files and I am not coupled to any other data base. |
| “我要你找到他!! !!!!” | I said find him!!!!!!!! |
| “你生气了吗? 苏菲。这么多惊叹号是显示一种强烈感情的符号。” | Are you angry, Sophie? So many exclamation marks are a sign of violent feelings. |
| “我要和席德的父亲说话。” | I want to talk to Hilde's father! |
| “你好像很难控制自己。如果你想谈谈你的童年，请按F9键。” | You have difficulty controlling yourself. If you wish to talk about your childhood, press F9. |
| 艾伯特再度把手放在苏菲的肩上。 | Alberto laid his hand on Sophie's shoulder again. |
| “电脑说得没错。它不是一个水晶球，莱拉只是一个电脑程式。” | She's right. This is not a crystal ball. Laila is only a data program. |
| “闭嘴!”苏菲写道。 | Shut up! wrote Sophie. |
| “好吧！苏菲。我们只认识了十三分五十二秒。我会记得我们所说的每一件事情。现在我要结束这个程式了。” | As you wish, Sophie. Our acquaintance lasted only 13 minutes and 52 seconds. I shall remember everything we have said. I shall now end the program. |
| 之后，C这个符号再度出现于荧屏。 | The letter C: once again showed up on the screen. |
| “现在我们可以再坐下来了。” | Now we can sit down again, said Alberto. |
| 但苏菲已经按了其他几个键。 | But Sophie had already pressed some other keys. |
| “艾勃特。”她写。 | Knag, she wrote. |
| 下面几行字立刻出现在荧屏上: | Immediately the following message appeared on the screen: |
| “我在这里。” | Here I am. |
| 现在轮到艾伯特吓一跳了。 | Now it was Alberto who jumped. |
| ”“你是谁? ”苏菲写道。 | Who are you? wrote Sophie. |
| “艾勃特少校向你报到。我直接从黎巴嫩来，请问我的女士有何命令? ” | Major Albert Knag at your service. I came straight from Lebanon. What is your command? |
| “再没有比这个更过分的了！”艾伯特喘气道，“这个鬼鬼祟祟的东西居然偷溜到硬碟里来了!” | This beats everything! breathed Alberto. "The rat has sneaked onto the hard disc." |
| 他把苏菲推离椅子，并且坐到键盘前。 | He motioned for Sophie to move and sat down in front of the keyboard. |
| “你是怎么跑进我的个人电脑里面的? ” | How did you manage to get into my PC? he wrote. |
| “小事一桩，我亲爱的同仁。我想在哪里，就在哪里。” | A mere bagatelle, dear colleague. I am exactly where I choose to be. |
| “你这个可恶的电脑病毒！” | You loathsome data virus! |
| “此时此刻我可是以生日病毒的身分来到这里。我可不可以说一些特别的贺词? ” | Now, now! At the moment I am here as a birthday virus. May I send a special greeting? |
| “不，谢了，我们已经看得够多了。” | No thanks, we've had enough of them. |
| “我只花一点时间：亲爱的席德，这都是因为你的缘故。让我再说一次，祝你十五岁生日快乐。请你原谅我在这种场合出现。不过我只是希望无论你走到哪里，都可以看到我写给你的生日贺词，我很想好好地拥抱你一下。爱你的爸爸。” | But I'll be quick: all in your honor, dear Hilde. Once again, a very happy fifteenth birthday. Please excuse the circumstances, but I wanted my birthday greetings to spring up around you everywhere you go. Love from Dad, who is longing to give you a great big hug. |
| 在艾伯特还没有来得及键入什么字之前，C这个符号已经再度出现在荧屏上。 | Before Alberto could write again, the sign C: had once again appeared on the screen. |
| 艾伯特键人"dir艾勃特，．x”，结果在荧屏上现出了下列资料: | Alberto wrote "dir knag*.*," which called up the following information on the screen: |
| 艾勃特1il147，64306／15—9012：47 | Knag1il147，64306／15—9012：47 |
| 艾勃特lil326，43916—23—9022：34 | Knaglil326，43916—23—9022：34 |
| 艾伯特键人“清除艾勃特x．x”，并关掉电脑。 | Alberto wrote "erase knag*.*" and switched off the computer. |
| “现在我可把他给消除了。”他说。“不过很难说他下次会在什么地方出现。” | There--now I have erased him, he said. "But it's impossible to say where he'll turn up next time." |
| 他仍然坐在那儿，盯着电脑看。然后他说: | He went on sitting there, staring at the screen. Then he added: |
| “最糟糕的部分就是名字。艾勃特……” | The worst of it all was the name. Albert Knag ... |
| 苏菲第一次发现艾勃特和艾伯特这两个名字是如此相像。可是看到艾伯特如此生气，她一句话也不敢说。他们一起走到茶几那儿，再度坐下来。 | For the first time Sophie was struck by the similarity between the two names. Albert Knag and Alberto Knox. But Alberto was so incensed that she dared not say a word. They went over and sat by the coffee table again. |
| 19 - 史宾诺莎 | 19 - Spinoza |
| ……上帝不是一个傀儡戏师傅…… | ...God is not a puppeteer... |
| 他们坐在那儿，许久没有开口。后来苏菲打破沉默，想让艾伯特忘掉刚才的事。 | They sat silently for a long time. Then Sophie spoke, trying to get Alberto's mind off what had happened. |
| “笛卡尔一定是个怪人。他后来成名了吗? ” | Descartes must have been an odd kind of person. Did he become famous? |
| 艾伯特深呼吸了几秒钟才开口回答: | Alberto breathed deeply for a couple of seconds before answering: |
| “他对后世的影响非常重大，尤其是对另外一位大哲学家史宾诺莎。他是荷兰人，生于一六三二到一六七七年间。” | He had a great deal of significance. Perhaps most of all for another great philosopher, Baruch Spinoza, who lived from 1632 to 1677. |
| “你要告诉我有关他的事情吗? ” | Are you going to tell me about him? |
| “我正有此意。我们不要被来自军方的挑衅打断。” | That was my intention. And we're not going to be stopped by military provocations. |
| “你说吧，我正在听。” | I'm all ears. |
| “史宾诺莎是阿姆斯特丹的犹太人，他因为发表异端邪说而被逐出教会。近代很少有哲学家像他这样因为个人的学说而备受毁谤与迫害，原因在于他批评既有的宗教。他认为基督教与犹太教之所以流传至今完全是透过严格的教条与外在的仪式。他是第一个对圣经进行‘历史性批判’的人。” | Spinoza belonged to the Jewish community of Amsterdam, but he was excommunicated for heresy. Few philosophers in more recent times have been so blasphemed and so persecuted for their ideas as this man. It happened because he criticized the established religion. He believed that Christianity and Judaism were only kept alive by rigid dogma and outer ritual. He was the first to apply what we call a historico-critical interpretation of the Bible. |
| “请你说得更详细一些。” | Explanation, please. |
| “他否认整本圣经都是受到上帝启示的结果。他说，当我们阅读圣经时，必须时时记得它所撰写的年代。他建议人们对圣经进行‘批判性’的阅读，如此便会发现经文中有若干矛盾之处。不过他认为新约的经文代表的是耶稣，而耶稣又是上帝的代言人。因此耶稣的教诲代表基督教已脱离正统的犹太教。耶稣宣扬‘理性的宗教’，强调爱甚于一切。史宾诺莎认为这里所指的‘爱’代表上帝的爱与人类的爱。然而遗憾的是，后来基督教本身也沦为一些严格的教条与外在的仪式。” | He denied that the Bible was inspired by God down to the last letter. When we read the Bible, he said, we must continually bear in mind the period it was written in. A 'critical' reading, such as the one he proposed, revealed a number of inconsistencies in the texts. But beneath the surface of the Scriptures in the New Testament is Jesus, who could well be called God's mouthpiece. The teachings of Jesus therefore represented a liberation from the orthodoxy of Judaism. Jesus preached a 'religion of reason' which valued love higher than all else. Spinoza interpreted this as meaning both love of God and love of humanity. Nevertheless, Christianity had also become set in its own rigid dogmas and outer rituals. |
| “我想无论基督教或犹太教大概都很难接受他这些观念。” | I don't suppose these ideas were easy to swallow, either for the church or the synagogue. |
| “到事态最严重时，连史宾诺莎自己的家人也与他断绝关系，他们以他散布异端邪说为由，剥夺他的继承权。这点令人备感讽刺，因为很少人像史宾诺莎这样大力鼓吹言论自由与宗教上的宽容精神。由于来自四面八方的反对，史宾诺莎最后决定过清静隐遁的生活，全心研修哲学，并靠为人磨镜片煳口。其中有些镜片后来成为我的收藏晶。” | When things got really tough, Spinoza was even deserted by his own family. They tried to disinherit him on the grounds of his heresy. Paradoxically enough, few have spoken out more powerfully in the cause of free speech and religious tolerance than Spinoza. The opposition he was met with on all sides led him to pursue a quiet and secluded life devoted entirely to philosophy. He earned a meager living by polishing lenses, some of which have come into my possession. |
| “哇!” | Very impressive! |
| “他后来以磨镜片维生这件事可说具有象征性的意义。一个哲学家必须帮助人们用一种新的眼光来看待生命。史宾诺莎的主要哲学理念之一就是要用永恒的观点来看事情。” | There is almost something symbolic in the fact that he lived by polishing lenses. A philosopher must help people to see life in a new perspective. One of the pillars of Spinoza's philosophy was indeed to see things from the perspective of eternity. |
| 水但削观点？” | The perspective of eternity? |
| “是的，苏菲。你想你可以用宇宙的观点来看你自己的生命吗? 你必须试着想象此时此刻自己在人世间的生活……” | Yes, Sophie. Do you think you can imagine your own life in a cosmic context? You'll have to try and imagine yourself and your life here and now ... |
| “嗯……不太容易。” | Hm ... that's not so easy. |
| “提醒自己你只是整个大自然生命中很小的一部分，是整个浩瀚宇宙的一部分。” | Remind yourself that you are only living a minuscule part of all nature's life. You are part of an enormous whole. |
| “我想我了解你的意思……” | I think I see what you mean ... |
| “你能试着去感觉吗? 你能一下子看到整个大自然(应该说整个宇宙)吗? ” | Can you manage to feel it as well? Can you perceive all of nature at one time--the whole universe, in fact-- at a single glance? |
| “我不确定。也许我需要一些镜片。” | I doubt it. Maybe I need some lenses. |
| “我指的不仅是无穷的空间，也包括无限的时间。三万年前在莱茵河谷住着一个小男孩，他曾经是这整个大自然的一小部分，是一个无尽的汪洋中的一个小涟漪。你也是，苏菲。你也是大自然生命中的一小部分。你和那个小男孩并没有差别。” | I don't mean only the infinity of space. I mean the eternity of time as well. Once upon a time, thirty thousand years ago there lived a little boy in the Rhine valley. He was a tiny part of nature, a tiny ripple on an endless sea. You too, Sophie, you too are living a tiny part of nature's life. There is no difference between you and that boy. |
| “只不过我现在还活着。” | Except that I'm alive now. |
| “是的。但这正是我要你试着去想象的。在三万年之后，你会是谁呢? ” | Yes, but that is precisely what I wanted you to try and imagine. Who will you be in thirty thousand years? |
| “你说的异端邪说就是指这个吗? ” | Was that the heresy? |
| “并不完全是……史宾诺莎并不只是说万事万物都属于自然，他认为大自然就是上帝。他说上帝不是一切，一切都在上帝之中。” | Not entirely ... Spinoza didn't only say that everything is nature. He identified nature with God. He said God is all, and all is in God. |
| “这么说他是一个泛神论者。” | So he was a pantheist. |
| 一元论“没错。对史宾诺莎而言，上帝创造这个世界并不是为了要置身其外。不，上帝就是世界，有时史宾诺莎自己的说法会有些出入。 他主张世界就在上帝之中。这里他乃是引用保罗在雅典小丘上对雅典人说的话：‘我们生活、动作、存留都在乎他。不过我们还是追随史宾诺莎的思想脉络吧。他最重要著作是《几何伦理学》(EthicsGeometricaUyDemonstrated)。” | That's true. To Spinoza, God did not create the world in order to stand outside it. No, God is the world. Sometimes Spinoza expresses it differently. He maintains that the world is in God. In this, he is quoting St. Paul's speech to the Athenians on the Areopagos hill: 'In him we live and move and have our being.' But let us pursue Spinoza's own reasoning. His most important book was his Ethics Geometrically Demonstrated. |
| “依几何方式证明的伦理学? ” | Ethics--geometrically demonstrated? |
| “听起来可能有点奇怪，在哲学上，伦理学研究的是过善良生活所需的道德行为。这也是我们提到苏格拉底或亚理斯多德的‘伦理学’时所指的意思，可是到了现代，伦理学却多多少少沦为教导人们不要冒犯别人的一套生活准则。” | It may sound a bit strange to us. In philosophy, ethics means the study of moral conduct for living a good life. This is also what we mean when we speak of the ethics of Socrates or Aristotle, for example. It is only in our own time that ethics has more or less become reduced to a set of rules for living without treading on other people's toes. |
| “是不是因为时常想到自己便有自我主义之嫌? ” | Because thinking of yourself is supposed to be egoism? |
| “是的，多少有这种意味，史宾诺莎所指的伦理学与现代不太相同，它包括生活的艺术与道德行为。” | Something like that, yes. When Spinoza uses the word ethics, he means both the art of living and moral conduct. |
| “可是……怎样用几何方法来展现生活的艺术呢? ” | But even so ... the art of living demonstrated geometrically? |
| “所谓几何方法是指他所有的术语或公式。你可能还记得笛卡尔曾经希望把数学方法用在哲学性思考中，他的意思是用绝对合乎逻辑的推理来进行哲学性的思考。史宾诺莎也禀承这种理性主义的传统。他希望用他的伦理学来显示人类的生命乃是遵守大自然普遍的法则，因此我们必须挣脱自我的感觉与冲动的束缚。他相信唯有如此，我们才能获得满足与快乐。” | The geometrical method refers to the terminology he used for his formulations. You may recall how Descartes wished to use mathematical method for philosophical reflection. By this he meant a form of philosophic reflection that was constructed from strictly logical conclusions. Spinoza was part of the same rationalistic tradition. He wanted his ethics to show that human life is subject to the universal laws of nature. We must therefore free ourselves from our feelings and our passions. Only then will we find contentment and be happy, he believed. |
| “我们不只受到自然法则的规范吧? ” | Surely we are not ruled exclusively by the laws of nature? |
| “你要知道，史宾诺莎不是一位让人很容易了解的哲学家，所以我们得慢慢来，你还记得笛卡尔相信真实世界是由‘思想’与‘外扩’这两种完全不同的实体所组成的吧? ” | Well, Spinoza is not an easy philosopher to grasp. Let's take him bit by bit. You remember that Descartes believed that reality consisted of two completely separate substances, namely thought and extension. |
| “我怎么可能忘记呢? ” | How could I have forgotten it? |
| “‘实体’这个词可以解释成‘组成某种东西的事物’或‘某种东西的本质或最终的面貌’。笛卡尔认为实体有两种。每一件事物不是‘思想’就是‘扩延’。” | The word 'substance' can be interpreted as 'that which something consists of,' or that which something basically is or can be reduced to. Descartes operated then with two of these substances. Everything was either thought or extension. |
| “你不需要再说一次。” | You don't need to say that again." |
| “不过，史宾诺莎拒绝使用这种二分法。他认为宇宙间只有一种实体。既存的每样事物都可以被分解、简化成一个他称为‘实体’的真实事物。他有时称之为‘上帝’或‘大自然’。因此史宾诺莎并不像笛卡尔那样对真实世界抱持二元的观点。我们称他为‘一元论者’。也就是说，他将大自然与万物的情况简化为一个单一的实体。” | "However, Spinoza rejected this split. He believed that there was only one substance. Everything that exists can be reduced to one single reality which he simply called Substance. At times he calls it God or nature. Thus Spinoza does not have the dualistic view of reality that Descartes had. We say he is a monist. That is, he reduces nature and the condition of all things to one single substance." |
| “那么他们两人的论点可说是完全相反。” | "They could hardly have disagreed more." |
| “是的。但笛卡尔与史宾诺莎之间的差异并不像许多人所说的那么大。笛卡尔也指出，唯有上帝是独立存在的。只是，史宾诺莎认为上帝与大自然(或上帝与他的造物)是一体的。只有在这方面他的学说与笛卡尔的论点和犹太、基督两教的教义有很大的差距。” | "Ah, but the difference between Descartes and Spinoza is not as deep-seated as many have often claimed. Descartes also pointed out that only God exists independently. It's only when Spinoza identifies God with nature--or God and creation--that he distances himself a good way from both Descartes and from the Jewish and Christian doctrines." |
| “这么说他认为大自然就是上帝，只此而已。” | "So then nature is God, and that's that." |
| “可是史宾诺莎所指的‘自然’并不仅指扩延的自然界。他所说的实体，无论是上帝或自然，指的是既存的每一件事物，包括所有精神上的东西。” | "But when Spinoza uses the word 'nature,' he doesn't only mean extended nature. By Substance, God, or nature, he means everything that exists, including all things spiritual." |
| “你是说同时包括思想与扩延。” | "You mean both thought and extension." |
| “对。根据史宾诺莎的说法，我们人类可以认出上帝的两种特质(或上帝存在的证明)。史宾诺莎称之为上帝的‘属性’。 | "You said it! According to Spinoza, we humans recognize two of God's qualities or manifestations. Spinoza called these qualities God's attributes, |
| 这两种属性与笛卡尔的‘思想’和‘扩延’是一样的。上帝(或‘自然’)以思想或扩延的形式出现。上帝的属性很可能无穷无尽，远不止于此。 但‘思想’与‘扩延’却是人类所仅知的两种。” | and these two attributes are identical with Descartes's 'thought' and 'extension.' God--or nature--manifests itself either as thought or as extension. It may well be that God has infinitely more attributes than 'thought' and 'extension,' but these are the only two that are known to man." |
| “不错。但他把它说得好复杂呀!” | Fair enough, but what a complicated way of saying it. |
| “是的。我们几乎需要一把锤子和一把凿子才能参透史宾诺莎的证言，不过，这样的努力还是有报偿的。最后你会挖掘出像钻石一般清澄透明的思想。” | Yes, one almost needs a hammer and chisel to get through Spinoza's language. The reward is that in the end you dig out a thought as crystal clear as a diamond. |
| “我等不及了。” | I can hardly wait! |
| “他认为自然界中的每一件事物不是思想就是扩延。我们在日常生活中看到的每一种现象，例如一朵花或华兹华士的一首诗，都是思想属性或扩延属性的的各种不同模态。所谓‘模态’就是实体、上帝或自然所采取的特殊表现方式。一朵花是扩延属性的一个模态，一首咏叹这朵花的诗则是思想属性的一个模态。但基本上两者都是实体、上帝或自然的表现方式。” | Everything in nature, then, is either thought or extension. The various phenomena we come across in everyday life, such as a flower or a poem by Wordsworth, are different modes of the attribute of thought or extension. A 'mode' is the particular manner which Substance, God, or nature assumes. A flower is a mode of the attribute of extension, and a poem about the same flower is a mode of the attribute of thought. But both are basically the expression of Substance, God, or nature. |
| “你差一点把我唬住了。” | You could have fooled me! |
| “不过，其中道理并没有像他说的那么复杂。在他严峻的公式之下，其实埋藏着他对生命美妙之处的体悟。这种体悟简单得无法用通俗的语言表达出来。” | But it's not as complicated as he makes it sound. Beneath his stringent formulation lies a wonderful realization that is actually so simple that everyday language cannot accommodate it. |
| “我想我还是比较喜欢用通俗的语言。” | I think I prefer everyday language, if it's all the same to you. |
| “没错。那么我还是先用你来打个比方好了。当你肚子痛的时候，这个痛的人是谁? ” | Right. Then I'd better begin with you yourself. When you get a pain in your stomach, what is it that has a pain? |
| “就像你说的，是我。” | Like you just said. It's me. |
| “嗯。当你后来回想到自己曾经肚子痛的时候，那个想的人是谁? ” | Fair enough. And when you later recollect that you once had a pain in your stomach, what is it that thinks? |
| “也是我。” | That's me, too. |
| “所以说你这个人这会儿肚子痛，下一会儿则回想你肚子痛的感觉。史宾诺莎认为所有的物质和发生在我们周遭的事物都是上帝或自然的表现方式。如此说来，我们的每一种思绪也都是上帝或自然的的思绪。因为万事万物都是一体的。宇宙间只有一个上帝、一个自然或一个实体。” | So you are a single person that has a stomachache one minute and is in a thoughtful mood the next. Spinoza maintained that all material things and things that happen around us are an expression of God or nature. So it follows that all thoughts that we think are also God's or nature's thoughts. For everything is One. There is only one God, one nature, or one Substance. |
| “可是，当我想到某一件事时，想这件事的人是我；当我移动时，做这个动作的人也是我。这跟上帝有什么关系呢? ” | But listen, when I think something, I'm the one who's doing the thinking. When I move, I'm doing the moving. Why do you have to mix God into it? |
| “你很有参与感。这样很好。可是你是谁呢? 你是苏菲，没错，但你同时也是某种广大无边的存在的表现。你当然可以说思考的人是你，或移动的人是你，但你也可以说是自然在透过你思考或移动。这只是你愿意从哪一种观点来看的问题罢了。” | I like your involvement. But who are you? You are Sophie Amundsen, but you are also the expression of something infinitely bigger. You can, if you wish, say that you are thinking or that you are moving, but could you not also say that it is nature that is thinking your thoughts, or that it is nature that is moving through you? It's really just a question of which lenses you choose to look through. |
| “你是说我无法为自己做决定吗? ” | Are you saying I cannot decide for myself? |
| “可以说是，也可以说不是。你当然有权决定以任何一种方式移动自己的拇指。但你的拇指只能根据它的本质来移动。它不能跳脱你的手，在房间里跳舞。同样的，你在这个生命的结构中也有一席之地。你是苏菲，但你也是上帝身体上的一根手指头。” | Yes and no. You may have the right to move your thumb any way you choose. But your thumb can only move according to its nature. It cannot jump off your hand and dance about the room. In the same way you also have your place in the structure of existence, my dear. You are Sophie, but you are also a finger of God's body. |
| “这么说我做的每一件事都是由上帝决定的啦? ” | So God decides everything I do? |
| “也可以说是由自然或自然的法则决定的。史宾诺莎认为上帝(或自然法则)是每一件事的‘内在因’。他不是一个外在因，因为上帝透过自然法则发言，而且只透过这种方式发言。” | Or nature, or the laws of nature. Spinoza believed that God--or the laws of nature--is the inner cause of everything that happens. He is not an outer cause, since God speaks through the laws of nature and only through them. |
| “我好像还是不太能够了解其间的差异。” | I'm not sure I can see the difference. |
| “上帝并不是一个傀儡戏师傅，拉动所有的绳子，操纵一切的事情。一个真正的傀儡戏师傅是从外面来操纵他的木偶，因此他是这些木偶做出各种动作的‘外在因’。但上帝并非以这种方式来主宰世界。上帝是透过自然法则来主宰世界。因此上帝(或自然)是每一件事情的‘内在原因’。这表示物质世界中发生的每一件事情都有其必要性。对于物质(或自然)世界，史宾诺莎所采取的是决定论者的观点。” | God is not a puppeteer who pulls all the strings, controlling everything that happens. A real puppet master controls the puppets from outside and is therefore the 'outer cause' of the puppet's movements. But that is not the way God controls the world. God controls the world through natural laws. So God--or nature--is the 'inner cause' of everything that happens. This means that everything in the material world happens through necessity. Spinoza had a determinist view of the material, or natural, world. |
| “你从前好像提过类似的看法。” | I think you said something like that before. |
| 自然法则“你说的大概是斯多葛学派，他们确实也认为世间每一件事的发生都有其必要。这是为什么我们遇到各种情况时要坚忍卓绝的缘故。人不应该被感情冲昏了头。简单地说，这也是史宾诺莎的道德观。” | You're probably thinking of the Stoics. They also claimed that everything happens out of necessity. That was why it was important to meet every situation with 'stoicism.' Man should not get carried away by his feelings. Briefly, that was also Spinoza's ethics. |
| “我明白你的意思了。可是我仍然不太能够接受我不能替自己决定任何事情的看法。” | I see what you mean, but I still don't like the idea that I don't decide for myself. |
| “好，那么让我们再来谈三万年前石器时代那个小男孩好了。 | Okay, let's go back in time to the Stone Age boy who lived thirty thousand years ago. |
| 。长大后，他开始用矛射杀野兽，然后爱上了一个女人并结婚生子，同时崇奉他们那个部落的神。你真的认为那些事情都是由他自己决定的吗? ” | When he grew up, he cast spears after wild animals, loved a woman who became the mother of his children, and quite certainly worshipped the tribal gods. Do you really think he decided all that for himself? |
| “我不知道。” | I don't know. |
| “或者我们也可以想想非洲的一只狮子。你认为是它自己决定要成为一只兽的吗? 它是因为这样才攻击一只跛脚的羚羊吗? 它可不可能自己决定要吃素? ” | Or think of a lion in Africa. Do you think it makes up its mind to be a beast of prey? Is that why it attacks a limping antelope? Could it instead have made up its mind to be a vegetarian? |
| “不，狮子会依照自己的天性来做。” | No, a lion obeys its nature. |
| “所谓天性就是‘自然法则’。你也一样，苏菲，因为你也是自然的一部分。你当然可以拿笛卡尔的学说来反驳我，说狮子是动物，不是一个具有自由心智的自由人。可是请你想一想，一个新生的婴儿会哭会叫，如果没有奶喝，它就会吸自己的手指头。你认为那个婴儿有自由意志吗? ” | You mean, the laws of nature. So do you, Sophie, because you are also part of nature. You could of course protest, with the support of Descartes, that a lion is an animal and not a free human being with free mental faculties. But think of a newborn baby that screams and yells. If it doesn't get milk it sucks its thumb. Does that baby have a free will? |
| “大概没有吧。” | I guess not. |
| “那么，一个孩子是怎样产生自由意志的呢? 两岁时，她跑来跑去，指着四周每一样东西。三岁时她总是缠着妈妈叽哩呱啦说个不停。四岁时，她突然变得怕黑。所谓的自由究竟在哪里? ” | When does the child get its free will, then? At the age of two, she runs around and points at everything in sight. At the age of three she nags her mother, and at the age of four she suddenly gets afraid of the dark. Where's the freedom, Sophie? |
| “我也不知道。” | I don't know. |
| “当她十五岁时，她坐在镜子前面练习化妆。难道这就是她开始为自己做决定并且随心所欲做事的时候吗? ” | When she is fifteen, she sits in front of a mirror experimenting with makeup. Is this the moment when she makes her own personal decisions and does what she likes? |
| “我开始明白你的意思了。” | I see what you're getting at. |
| “当然，她是苏菲，但她同时也依据自然法则而活。问题在于她自己并不了解这点，因为她所做的每一件事背后都有很多复杂的理由。” | She is Sophie Amundsen, certainly. But she also lives according to the laws of nature. The point is that she doesn't realize it because there are so many complex reasons for everything she does. |
| “好了，你不需要再说了。” | I don't think I want to hear any more. |
| “可是最后你必须回答一个问题。在一个大花园中，有两棵年纪一样大的树。其中一棵长在充满阳光、土壤肥沃、水分充足的地方，另外一棵长在土壤贫瘠的黑暗角落。你想哪一棵树会长得比较大? 哪一棵树会结比较多的果子? ” | But you must just answer a last question. Two equally old trees are growing in a large garden. One of the trees grows in a sunny spot and has plenty of good soil and water. The other tree grows in poor soil in a dark spot. Which of the trees do you think is bigger? And which of them bears more fruit? |
| “当然是那棵拥有最佳生长条件的树。” | Obviously the tree with the best conditions for growing. |
| “史宾诺莎认为，这棵树是自由的，它有充分的自由去发展它先天的能力。但如果它是一棵苹果树，它就不可能有能力长出梨子或李子。同样的道理也适用于我们人类。我们的发展与个人的成长可能会受到政治环境等因素的阻碍，外在的环境可能限制我们，只有在我们能够‘自由’发展本身固有能力时，我们才活得像个自由的人。但无论如何，我们仍然像那个生长在石器时代莱茵河谷的男孩、那只非洲的狮子或花园里那棵苹果树一样受到内在潜能与外在机会的左右。” | According to Spinoza, this tree is free. It has its full freedom to develop its inherent abilities. But if it is an apple tree it will not have the ability to bear pears or plums. The same applies to us humans. We can be hindered in our development and our personal growth by political conditions, for instance. Outer circumstances can constrain us. Only when we are free to develop our innate abilities can we live as free beings. But we are just as much determined by inner potential and outer opportunities as the Stone Age boy on the Rhine, the lion in Africa, or the apple tree in the garden. |
| “好了。我投降了。” | Okay, I give in, almost. |
| “史宾诺莎强调世间只有一种存在是完全自主，且可以充分自由行动的，那就是上帝(或自然)。唯有上帝或自然可以表现这种自由、‘非偶然’的过程。人可以争取自由，以便去除外在的束缚，但他永远不可能获得‘自由意志’。我们不能控制发生在我们体内的每一件事，这是扩延属性的一个模态。我们也不能‘选择’自己的思想。因此，人并没有自由的灵魂，他的灵魂或多或少都被囚禁在一个类似机器的身体内。” | Spinoza emphasizes that there is only one being which is totally and utterly 'its own cause' and can act with complete freedom. Only God or nature is the expression of such a free and 'nonaccidental' process. Man can strive for freedom in order to live without outer con-straint, but he will never achieve 'free will.' We do not control everything that happens in our body--which is a mode of the attribute of extension. Neither do we 'choose' our thinking. Man therefore does not have a 'free soul'; it is more or less imprisoned in a mechanical body. |
| “这个理论实在很难了解。” | That is rather hard to understand. |
| “史宾诺莎指出，使我们无法获得真正的幸福与和谐的是我们内心的各种冲动。例如我们的野心和欲望。但如果我们体认到每一件事的发生都有其必然性，我们就可以凭直觉理解整个大自然。 | Spinoza said that it was our passions--such as ambition and lust--which prevent us from achieving true happiness and harmony, but that if we recognize that everything happens from necessity, we can achieve an intuitive understanding of nature as a whole. |
| 我们会很清楚地领悟到每一件事都有关联，每一件事情都是一体的。最后的目标是以一种全然接纳的观点来理解世间的事物。只有这样，我们才能获得真正的幸福与满足。这是史宾诺莎所说的subspecieaeternitatis。” | We can come to realize with crystal clarity that everything is related, even that everything is One. The goal is to comprehend everything that exists in an all-embracing perception. Only then will we achieve true happiness and contentment. This was what Spinoza called seeing everything 'sub specie aeternitatis.' |
| “什么意思? ” | Which means what? |
| “从永恒的观点来看每一件事情。我们一开始不就是讲这个吗? ” | To see everything from the perspective of eternity. Wasn't that where we started? |
| “到这里我们也该结束了。我得走了。” | It'll have to be where we end, too. I must get going. |
| 艾伯特站起身来，从书架上拿了一个大水果盘，放在茶几上。 | Alberto got up and fetched a large fruit dish from the book shelves. He set it on the coffee table. |
| “你走前不吃点水果吗? ” | Won't you at least have a piece of fruit before you go? |
| 苏菲拿了一根香蕉，艾伯特则拿了一个绿苹果。 | Sophie helped herself to a banana. Alberto took a green apple. |
| 她把香蕉的顶端弄破，开始剥皮。 | She broke off the top of the banana and began to peel it. |
| “这里写了几个字。”她突然说。 | There's something written here, she said suddenly. |
| “哪里? ” | Where? |
| “这里——香蕉皮里面。好像是用毛笔写的。” | Here--inside the banana peel. It looks as if it was written with an ink brush. |
| 苏菲倾过身子，把香蕉拿给艾伯特看。他把字念出来: | Sophie leaned over and showed Alberto the banana. He read aloud: |
| “席德，我又来了。孩子，我是无所不在的。生日快乐!” | Here I am again, Hilde. I'm everywhere. Happy birthday! |
| “真滑稽。”苏菲说。 | Very funny, said Sophie. |
| “他愈来愈会变把戏了。” | He gets more crafty all the time. |
| “可是这是不可能的呀……是不是? 黎巴嫩也种香蕉吗? ” | But it's impossible ... isn't it? Do you know if they grow bananas in Lebanon? |
| 艾伯特摇摇头。 | Alberto shook his head. |
| “这种香蕉我才不要吃呢!” | I'm certainly not going to eat that. |
| “那就别吃吧。要是谁把送给女儿的生日贺词写在一根没有剥的香蕉里面，那他一定神经不太正常，可是一定也很聪明。” | Leave it then. Someone who writes birthday greetings to his daughter on the inside of an unpeeled banana must be mentally disturbed. But he must also be quite ingenious. |
| “可不是嘛！” | Yes, both. |
| “那我们可不可以从此认定席德有一个很聪明的父亲? 换句话说，他并不笨。” | So shall we establish here and now that Hilde has an ingenious father? In other words, he's not so stupid. |
| “我不是早就告诉过你了吗? 上次我来这里时，让你一直叫我席德的人很可能就是他。也许他就是那个透过我们的嘴巴说话的人。” | That's what I've been telling you. And it could just as well be him that made you call me Hilde last time I came here. Maybe he's the one putting all the words in our mouths. |
| “任何一种情况都有可能，但我们也应该怀疑每一件事情。” | Nothing can be ruled out. But we should doubt everything. |
| “我只知道，我们的生命可能只是一场梦。” | For all we know, our entire life could be a dream. |
| “我们还是不要太早下结论。也许有一个比较简单的解释。” | But let's not jump to conclusions. There could be a simpler explanation. |
| “不管怎样，我得赶快回家了。妈妈正在等我呢!" | Well whatever, I have to hurry home. My mom is waiting for me. |
| 艾伯特送她到门口。她离去时，他说: | Alberto saw her to the door. As she left, he said: |
| “亲爱的席德，我们会再见面。” | We'll meet again, dear Hilde. |
| 然后门就关了。 | Then the door closed behind her. |
| 20 - 洛克 | 20 - LOCKE |
| ……赤裸、空虚一如教师来到教室前的黑板…… | ... as hare and empty as a blackboard before the teacher arrives... |
| 苏菲回到家时已经八点半了，比她和妈妈说好的时间迟了一个半小时。其实她也没和妈妈说好，她只是在吃晚饭前离家，留了一张纸条给妈妈说她会七点前回来。 | Sophie arrived home at eight-thirty. That was one and a half hours after the agreement--which was not really an agreement. She had simply skipped dinner and left a message for her mother that she would be back not later than seven. |
| “苏菲，你不能再这样了。我刚才急得打查号台，问他们有没有登记住在旧市区的艾伯特这个人，结果还被人家笑。” | This has got to stop, Sophie. I had to call information and ask if they had any record of anyone named Alberto in the Old Town. They laughed at me. |
| “我走不开呀!我想我们正要开始解开这个大谜团。” | I couldn't get away. I think we're just about to make a breakthrough in a huge mystery. |
| “胡说八道！” | Nonsense! |
| “是真的。” | It's true! |
| “你请他参加你的生日宴会了吗? ” | Did you invite him to your party? |
| “糟糕，我忘了!” | Oh no, I forgot. |
| “那么，我现在一定要见见他。最迟在明天。一个年轻女孩像这样和一个年纪比她大的男人见面是不正常的。” | Well, now I insist on meeting him. Tomorrow at the latest. It's not natural for a young girl to be meeting an older man like this. |
| “你没有理由担心艾伯特。席德的爸爸可能更糟糕。” | You've got no reason to be scared of Alberto. It may be worse with Hilde's father. |
| “席德是谁? ” | Who's Hilde? |
| “那个在黎巴嫩的男人的女儿。他真的很坏，他可能控制了全世界。” | The daughter of the man in Lebanon. He's really bad. He may be controlling the whole world. |
| “如果你不立刻介绍你的艾伯特给我认识，我就不准你再跟他见面。至少我要知道他长得什么样子，否则我不会放心。” | If you don't immediately introduce me to your Alberto, I won't allow you to see him again. I won't feel easy about him until I at least know what he looks like. |
| 苏菲想到了一个很好的主意。于是她马上冲到房间去。 | Sophie had a brilliant idea and dashed up to her room. |
| “你现在又是怎么回事? ”妈妈在她背后叫她。 | What's the matter with you now? her mother called after her. |
| 一转眼的工夫，苏菲就回来了。 | In a flash Sophie was back again. |
| “你马上就可以看到他的长相，然后我希望你就不要管这件事了。” | In a minute you'll see what he looks like. And then I hope you'll let me be. |
| 她挥一挥手中的录影带，然后走到录影机旁。 | She waved the video cassette and went over to the VCR. |
| “他给你一卷录影带? ” | Did he give you a video? |
| “从雅典……” | From Athens... |
| 不久，雅典的高城就出现在荧屏上。当艾伯特出现，并开始向苏菲说话时，妈妈看得目瞪口呆。 | Pictures of the Acropolis soon appeared on the screen. Her mother sat dumbfounded as Alberto came forward and began to speak directly to Sophie. |
| 这次苏菲注意到一件她已经忘记的事。高城里到处都是游客，三五成群的往来穿梭。其中有一群人当中举起了一块小牌子，上面写着“席德” | Sophie now noticed something she had forgotten about. The Acropolis was crowded with tourists milling about in their respective groups. A small placard was being held up from the middle of one group. On it was written HILDE |
| …… | ... |
| 艾伯特继续在高城漫步。一会儿之后，他往下面走，穿过人口，并爬上当年保罗对雅典人演讲的小山丘。然后他继续从那里的广场上向苏菲说话。 | Alberto continued his wandering on the Acropolis. After a while he went down through the entrance and climbed to the Areopagos hill where Paul had addressed the Athenians. Then he went on to talk to Sophie from the square. |
| 妈妈坐在那儿，不时发表着评论： | Her mother sat commenting on the video in short utterances: |
| “真不可思议……那就是艾伯特吗? 他又开始讲关于兔子的事了……可是……没错哎，苏菲，他真的是在对你讲话。我不知道保罗还到过雅典……” | Incredible... is that Alberto? He mentioned the rabbit again... But, yes, he's really talking to you, Sophie. I didn't know Paul went to Athens ... |
| 录影带正要放到古城雅典突然从废墟中兴起的部分，苏菲连忙把带子停掉。现在她已经让妈妈看到艾伯特了，没有必要再把柏拉图介绍给她。 | The video was coming to the part where ancient Athens suddenly rises from the ruins. At the last minute Sophie managed to stop the tape. Now that she had shown her mother Alberto, there was no need to introduce her to Plato as well. |
| 客厅里一片静寂。 | There was silence in the room. |
| “你认为他这个人怎么样? 长得很好看对不对? ”苏菲开玩笑地说。 | What do you think of him? He's quite good-looking, isn't he? teased Sophie. |
| “他一定是个怪人，才会在雅典拍摄自己的录影带，送给一个他几乎不认识的女孩子。他是什么时候跑到雅典去的? ” | What a strange man he must be, having himself filmed in Athens just so he could send it to a girl he hardly knows. When was he in Athens? |
| “我不知道。” | I haven't a clue. |
| “还有……” | But there's something else ... |
| “还有什么? ” | What? |
| “他很像是住在林间小木屋的那个少校。” | "He looks very much like the major who lived in that little hut in the woods." |
| “也许就是他呢!” | Well maybe it is him, Mom. |
| “可是已经有十五年都没有人看过他了。” | But nobody has seen him for over fifteen years. |
| “他也许到处游历……也许到雅典去了。” | He probably moved around a lot... to Athens, maybe. |
| 妈妈摇摇头。 | Her mother shook her head. |
| “我在七十年代看到他时，他一点都不比我刚才看到的这个艾伯特年轻。他有一个听起来像是外国人的名字……” | When I saw him sometime in the seventies, he wasn't a day younger than this Alberto I just saw. He had a foreign-sounding name... |
| “是艾伯特吗? ” | Knox? |
| “大概吧。” | Could be, Sophie. Could be his name was Knox. |
| “还是艾勃特? ” | Or was it Knag? |
| “我一点都不记得了……你说的这两个人是谁? ” | I can't for the life of me remember ... Which Knox or Knag are you talking about? |
| “一个是艾伯特，一个是席德的爸爸。” | One is Alberto, the other is Hilde's father. |
| “你把我弄得头都昏了。” | It's all making me dizzy. |
| “家里有东西吃吗? ” | Is there any food in the house? |
| “你把肉丸子热一热吧。” | You can warm up the meatballs. |
| 失踪整整两个礼拜过去了，艾伯特消息全无。这期间苏菲又接到了一张寄给席德的生日卡，不过虽然她自己的生日也快到了，她却连一张卡片也没接到。 | Exactly two weeks went by without Sophie hearing a word from Alberto. She got another birthday card for Hilde, but although the actual day was approaching, she did not receive a single birthday card herself. |
| 一天下午，她到旧市区去敲艾伯特的门。他不在家，只见门上贴着一张短短的字条，上面写着： | One afternoon she went to the Old Town and knocked on Alberto's door. He was out, but there was a short note attached to his door. It said: |
| 席德，生日快乐!现在那个大转捩点就要到了。孩子，这是关键性的一刻。我每次想到这里，就忍不住笑得差点尿裤子。当然这和柏克莱有点关系，所以把你的帽子抓紧吧! | Happy birthday, Hilde! Now the great turning point is at hand. The moment of truth, little one. Every time I think about it, I can't stop laughing. It has naturally something to do with Berkeley, so hold on to your hat. |
| 苏菲临走时，把门上的字条撕了下来，塞进艾伯特的信箱。 | Sophie tore the note off the door and stuffed it into Alberto's mailbox as she went out. |
| 该死!他不会跑回雅典去吧? 还有这么多问题等待解答，他怎么可以离她而去呢? | Damn! Surely he'd not gone back to Athens? How could he leave her with so many questions unanswered? |
| 经验主义六月十四日，她放学回家时，汉密士已经在花园里跑来跑去了。苏菲向它飞奔过去，它也快活地迎向她。她用双手抱着它，仿佛它可以解开她所有的谜题。 | When she got home from school on June 14, Hermes was romping about in the garden. Sophie ran toward him and he came prancing happily toward her. She put her arms around him as if he were the one who could solve all the riddles. |
| 这天，苏菲又留了一张纸条给妈妈，但这一次她同时写下了艾伯特的地址。 | Again she left a note for her mother, but this time she put Alberto's address on it. |
| 他们经过镇上时，苏菲心里想着明天的事。她想的主要并不是她自己的生日。何况她的生日要等到仲夏节那一天才过。不过，明天也是席德的生日。苏菲相信明天一定会有很不寻常的事发生。至少从明天起不会有人从黎巴嫩寄生日卡来了。 | As they made their way across town Sophie thought about tomorrow. Not about her own birthday so much-- that was not going to be celebrated until Midsummer Eve anyway. But tomorrow was Hilde's birthday too. Sophie was convinced something quite extraordinary would happen. At least there would be an end to all those birthday cards from Lebanon. |
| 当他们经过大广场，走向旧市区时，经过了一个有游乐场的公园。汉密士在一张椅旁停了下来，仿佛希望苏菲坐下来似的。 | When they had crossed Main Square and were making for the Old Town, they passed by a park with a playground. Hermes stopped by a bench as if he wanted Sophie to sit down. |
| 于是苏菲便坐了下来。她拍拍汉密士的头，并注视它的眼睛。 | She did, and while she patted the dog's head she looked into his eyes. |
| 突然间汉密士开始猛烈地颤抖。苏菲心想，它要开始吠了。 | Suddenly the dog started to shudder violently. He's going to bark now, thought Sophie. |
| 然后汉密士的下颚开始振动，但它既没有吠，也没有汪汪叫。 | Then his jaws began to vibrate, but Hermes neither growled nor barked. |
| 它开口说话了：“生日快乐，席德!” | He opened his mouth and said: "Happy birthday, Hilde!" |
| 苏菲惊讶得目瞪口呆。汉密士刚才真的跟她讲话了吗?不可能的。那一定是她的幻觉，因为她刚才正想着席德的事。 | Sophie was speechless. Did the dog just talk to her? Impossible, she must have imagined it because she was thinking of Hilde. |
| 不过内心深处她仍相信汉密士刚才确实曾开口说话…．．而且声音低沉而厚实。 | But deep down she was nevertheless convinced that Hermes had spoken, and in a deep resonant bass voice. |
| 一秒钟后，一切又恢复正常。汉密士吠了两三声，仿佛是要遮掩刚才开口说人话的事实。然后继续往艾伯特的住所走去。当他们正要进屋时，苏菲抬头看了一下天色。今天整天都是晴朗的天气，但现在远方已经开始聚集了厚重的云层。 | The next second everything was as before. Hermes gave a couple of demonstrative barks--as if to cover up the fact that he had just spoken with a human voice-- and trotted on ahead toward Alberto's place. As they were going inside Sophie looked up at the sky. It had been fine weather all day but now heavy clouds were beginning to gather in the distance. |
| 艾伯特一打开门，苏菲便说： | Alberto opened the door and Sophie said at once: |
| “别多礼了，拜托。你是个大白痴，你自己知道。” | No civilities, please. You are a great idiot, and you know it. |
| “怎么啦? ” | What's the matter now? |
| “少校让汉密士讲话了!” | The major taught Hermes to talk! |
| “哦，已经到了这个地步? ” | Ah, so it has come to that. |
| “是呀!你能想象吗? ” | Yes, imagine! |
| “那他说些什么呢? ” | And what did he say? |
| “我让你猜三次。” | "I'll give you three guesses." |
| “我猜他大概是说些类似生日快乐的话。” | I imagine he said something along the lines of Happy Birthday! |
| “答对了！” | Bingo. |
| 艾伯特让苏菲进门。这次他又穿了不同的衣裳，与上次的差别不是很大，但今天他身上几乎没有任何穗带、蝴蝶结或花边。 | Alberto let Sophie in. He was dressed in yet another costume. It wasn't all that different from last time, but today there were hardly any braidings, bows, or lace. |
| “可是还有一件事。”苏菲说。 | But that's not all, Sophie said. |
| “什么意思? ” | What do you mean? |
| “你没有看到信箱里的纸条吗? ” | Didn't you find the note in the mailbox? |
| “喔，你是说那个。我马上把它扔掉。” | Oh, that. I threw it away at once. |
| ；“我才不在乎他每次想到柏克莱时是否真的尿湿了裤子，可是那个哲学家到底是怎么回事，才会使他那个样子? ” | I don't care if he laughs every time he thinks of Berkeley. But what is so funny about that particular philosopher? |
| “这个我们再看看吧。” | We'll have to wait and see. |
| “你今天不就是要讲他吗? ” | But today is the day you're going to talk about him, isn't it? |
| “是，啊，没错，就是今天。” | Yes, today is the day. |
| 艾伯特舒适地坐在沙发上，然后说道： | Alberto made himself comfortable on the sofa. Then he said: |
| “上次我们坐在这儿时，我向你说明笛卡尔和史宾诺莎的哲学。我们一致同意他们两人有一点很相像，那就是：他们显然都是理性主义者。” | Last time we sat here I told you about Descartes and Spinoza. We agreed that they had one important thing in common, namely, that they were both rationalists. |
| “而理性主义者就是坚信理性很重要的人。” | And a rationalist is someone who believes strongly in the importance of reason. |
| “没错，理性主义者相信理性是知识的泉源。不过他可能也同意人在还没有任何经验之前，心中已经先有了一些与生俱来的概念。这些概念愈清晰，必然就愈与实体一致。你应该还记得笛卡尔对于‘完美实体’有清晰的概念，并且以此断言上帝确实存在。” | That's right, a rationalist believes in reason as the primary source of knowledge, and he may also believe that man has certain innate ideas that exist in the mind prior to all experience. And the clearer such ideas may be, the more certain it is that they correspond to reality. You recall how Descartes had a clear and distinct idea of a 'perfect entity,' on the basis of which he concluded that God exists. |
| “我的记性还不算差。” | I am not especially forgetful. |
| “类似这样的理性主义思想是十七世纪哲学的特征，这种思想早在中世纪时就打下了深厚的基础。柏拉图与苏格拉底也有这种倾向。但在十八世纪时，理性主义思想受到的批判日益严格。当时有些哲学家认为，如果不是透过感官的体验，我们的心中将一无所有，这种观点被称为‘经验主义’。” | Rationalist thinking of this kind was typical for philosophy of the seventeenth century. It was also firmly rooted in the Middle Ages, and we remember it from Plato and Socrates too. But in the eighteenth century it was the object of an ever increasing in-depth criticism. A number of philosophers held that we have absolutely nothing in the mind that we have not experienced through the senses. A view such as this is called empiricism. |
| “你今天就是要谈那些主张经验主义的哲学家吗? ” | And you are going to talk about them today, these empiricists? |
| “是的。最重要的经验主义哲学家是洛克、柏克莱与休姆，都是英国人。十七世纪主要的理性主义哲学当中，笛卡尔是法国人，史宾诺莎是荷兰人，莱布尼兹则是德国人。所以我们通常区分为‘英国的经验主义’与‘欧陆的理性主义’。” | I'm going to attempt to, yes. The most important empiricists--or philosophers of experience--were Locke, Berkeley, and Hume, and all three were British. The leading rationalists in the seventeenth century were Descartes, who was French; Spinoza, who was Dutch; and Leibniz, who was German. So we usually make a distinction between British empiricism and Continental rationalism. |
| “这些字眼都好难呀!你可以把经验主义的意思再说一次吗? ” | What a lot of difficult words! Could you repeat the meaning of empiricism? |
| “经验主义者就是那些从感官的经验获取一切关于世界的知识的人。亚理斯多德曾经说过；‘我们的心灵中所有的事物都是先透过感官而来的。’这是对经验主义的最佳说明。这种观点颇有批评柏拉图的意味。因为柏拉图认为人生下来就从观念世界带来了一整套的‘观念’。洛克则重复亚理斯多德说的话，但他针对的对象是笛卡尔。” | An empiricist will derive all knowledge of the world from what the senses tell us. The classic formulation of an empirical approach came from Aristotle. He said: 'There is nothing in the mind except what was first in the senses.' This view implied a pointed criticism of Plato, who had held that man brought with him a set of innate 'ideas' from the world of ideas. Locke repeats Aristotle's words, and when Locke uses them, they are aimed at Descartes. |
| “我们心灵中所有的事物都是先透过感官而来的? ” | There is nothing in the mind... except what was first in the senses? |
| “这句话的意思是：我们在看到这个世界之前对它并没有任何固有的概念或观念。如果我们有一个观念或概念是和我们所经验的事实完全不相关的，则它将是一个虚假的观念。举例来说，当我们说出‘上帝’、‘永恒’或‘实体’这些字眼时，我们并没有运用我们的理智，因为没有人曾经体验过上帝、永恒或哲学家所谓的‘实体’这些东西。 | We have no innate ideas or conceptions about the world we are brought into before we have seen it. If we do have a conception or an idea that cannot be related to experienced facts, then it will be a false conception. When we, for instance, use words like 'God,eternity,' or 'substance,' reason is being misused, because nobody has experienced God, eternity, or what philosophers have called substance. |
| 因此，虽然有许多博学之士著书立说，探讨这些事物，但事实上他们并没有提出什么新见解。这类精心构筑的哲学体系可能令人印象深刻，但却是百分之百的虚幻。十七、十八世纪的哲学家虽然继承了若干这类理论，但他们现在要把这些理论拿到显微镜下检视，以便把所有空洞不实的观念淘汰掉。我们可以将这个过程比喻为淘金。你所淘取的东西大多是沙子和泥土，但偶尔你会发现一小片闪闪发亮的金屑。” | So therefore many learned dissertations could be written which in actual fact contain no really new conceptions. An ingeniously contrived philosophical system such as this may seem impressive, but it is pure fantasy. Seventeenth- and eighteenth-century philosophers had inherited a number of such learned dissertations. Now they had to be examined under a microscope. They had to be purified of all hollow notions. We might compare it with panning for gold. Most of what you fish up is sand and clay, but in between you see the glint of a particle of gold." |
| “那片金屑就是真正的经验吗? ” | And that particle of gold is real experience? |
| “至少是一些与经验有关的思想。那些英国的经验主义哲学家认为，仔细检视人类所有的观念，以确定它们是否根据实际的经验而来，乃是一件很重要的事。不过，我们还是一次谈一位哲学家好了。” | Or at least thoughts that can be related to experience. It became a matter of great importance to the British empiricists to scrutinize all human conceptions to see whether there was any basis for them in actual experience. But let us take one philosopher at a time. |
| “好，那就开始吧。” | Okay, shoot! |
| “第一位是英国哲学家洛克(JohnLocke)。他生于一六三二到一七O四年间，主要的作品是《论人之理解力》(EssayConcerningHumanUnderstanding)，出版于一六九O年。他在书中试图澄清两个问题： | The first was the Englishman John Locke, who lived from 1632 to 1704. His main work was the Essay Concerning Human Understanding, published in 1690. In it he tried to clarify two questions. |
| 第一，我们的概念从何而来? 第二，我们是否可以信赖感官的经验? ” | First, where we get our ideas from, and secondly, whether we can rely on what our senses tell us. |
| “有意思。” | That was some project! |
| “我们一次谈一个问题好了。洛克宣称，我们所有的思想和观念都反映我们曾看过、听过的事物。在我们看过、听过任何事物之前，我们的心灵就像一块Tabularasa，意思是‘空白的板子’。” | We'll take these questions one at a time. Locke's claim is that all our thoughts and ideas issue from that which we have taken in through the senses. Before we perceive anything, the mind is a 'tabula rasa'--or an empty slate. |
| “请你不要再讲拉丁文了。” | You can skip the Latin. |
| “洛克认为，在我们的感官察知任何事物前，我们的心灵就像老师还没有进教室之前的黑板一样空白。他也将此时我们的心灵；比做一间没有家具的房间。可是后来我们开始经验一些事物，我们看到周遭的世界，我们闻到、尝到、摸到、听到各种东西。其中又以婴儿最为敏锐。这是洛克所谓的‘单一感官概念’。然而，我们的心灵除了被动地接收外界的印象之外，同时也积极地进行某种活动，它以思考、推理、相信、怀疑等方式来处理它所得到的各种单一感官概念，因此产生了洛克所谓的‘思维’(reflection)。所以说，他认为感觉(sensation)与思维是不同的，我们的心灵并不只是一具被动的接收器，它也会将所有不断传进来的感觉加以分类、处理。而这些是我们需要当心的地方。” | Before we sense anything, then, the mind is as bare and empty as a blackboard before the teacher arrives in the classroom. Locke also compared the mind to an unfurnished room. But then we begin to sense things. We see the world around us, we smell, taste, feel, and hear. And nobody does this more intensely than infants. In this way what Locke called simple ideas of sense arise. But the mind does not just passively receive information from outside it. Some activity happens in the mind as well. The single sense ideas are worked on by thinking, reasoning, believing, and doubting, thus giving rise to what he calls reflection. So he distinguished between 'sensation' and 'reflection.' The mind is not merely a passive receiver. It classifies and processes all sensations as they come streaming in. And this is just where one must be on guard. |
| “当心? ” | On guard? |
| “洛克强调，我们唯一能感知的事物是那些‘单一感觉’。例如，当我吃一个苹果时，我并不能一次感知整个苹果的模样与滋味。事实上，我所接到的是一连串的单一感觉，诸如它是绿色的、闻起来很新鲜、尝起来脆又多汁等。一直要等到我吃了许多口之后，我才能说：我正在吃‘苹果’。洛克的意思是，我们自己形成了一个有关‘苹果’的‘复合概念’。 | Locke emphasized that the only things we can perceive are simple sensations. When I eat an apple, for example, I do not sense the whole apple in one single sensation. In actual fact I receive a whole series of simple sensations--such as that something is green, smells fresh, and tastes juicy and sharp. Only after I have eaten an apple many times do I think: Now I am eating an 'apple.' As Locke would say, we have formed a complex idea of an 'apple.' |
| 当我们还是婴儿，初次尝到苹果时，我们并没有这种复合概念。我们只是看到一个绿色的东西，尝起来新鲜多汁，好吃……还有点酸。我们就这样一点一滴地将许多类似的感觉放在一起，形成‘苹果’、‘梨子’或‘橘子’这些概念。但根本上，使我们得以认识这个世界的所有材料都来自感官。那些无法回溯到一种单一感觉的知识便是虚假的知识，我们不应该接受。” | When we were infants, tasting an apple for the first time, we had no such complex idea. But we saw something green, we tasted something fresh and juicy, yummy ... It was a bit sour too. Little by little we bundle many similar sensations together and form concepts like 'apple,pear,"orange.' But in the final analysis, all the material for our knowledge of the world comes to us through sensations. Knowledge that cannot be traced back to a simple sensation is therefore false knowledge and must consequently be rejected." |
| “无论如何，我可以确定这些事物便是像我们所看到、听到、闻到和尝到的一般。” | At any rate we can be sure that what we see, hear, smell, and taste are the way we sense it. |
| “可以说是，也可以说不是。谈到这点，我们就要讨论洛克尝试解答的第二个问题。刚才他已经回答了‘我们的概念从哪里来?’这个问题。现在他的问题是：‘这世界是否真的就像我们所感知的那样? ’答案并不很明显。因此，苏菲，我们不能太早下定论。一个真正的哲学家绝不会遽下定论。” | Both yes and no. And that brings us to the second question Locke tried to answer. He had first answered the question of where we get our ideas from. Now he asked whether the world really is the way we perceive it. This is not so obvious, you see, Sophie. We mustn't jump to conclusions. That is the only thing a real philosopher must never do. |
| “我一句话也没有说呀!” | I didn't say a word. |
| “洛克将感官的性质分为‘主要’与‘次要’两种。在这方面他承认受到笛卡尔等大哲学家的影响。 | Locke distinguished between what he called 'primary' and 'secondary' qualities. And in this he acknowledged his debt to the great philosophers before him-- including Descartes. |
| 所谓的‘主要性质’指的是扩延世界的特质，如重量、运动和数量等等。我们谈的是这类特质时，我们可以确定我们的感官已经将它们加以客观地再现。但事物还有其他特质，如酸或甜、绿或红、热或冷等。洛克称它们为‘次要性质，。类似颜色、气息、味道、声音等感觉并不能真正反映事物本身的固有性质，而只是反映外在实体在我们的感官上所产生的作用。” | By primary qualities he meant extension, weight, motion and number, and so on. When it is a question of qualities such as these, we can be certain that the senses reproduce them objectively. But we also sense other qualities in things. We say that something is sweet or sour, green or red, hot or cold. Locke calls these secondary qualities. Sensations like these--color, smell, taste, sound--do not reproduce the real qualities that are inherent in the things themselves. They reproduce only the effect of the outer reality on our senses." |
| “换句话说，就是人各有所好。” | "Everyone to his own taste, in other words." |
| “一点都没有错。在尺寸、重量等性质上，每个人都会有一致的看法，因为这些性质就存在于事物本身之内。但类似颜色、味道等次要性质就可能因人而异，因动物而异，要看每个人感觉的本质而定。” | "Exactly. Everyone can agree on the primary qualities like size and weight because they lie within the objects themselves. But the secondary qualities like color and taste can vary from person to person and from animal to animal, depending on the nature of the individual's sensations." |
| “乔安吃柳丁时，脸上的表情跟别人在吃柠檬时一样。她一次最多只能吃一片，她说柳丁很酸。可是同样的一个柳丁，我吃起来却往往觉得很甜、很好吃。” | "When Joanna eats an orange, she gets a look on her face like when other people eat a lemon. She can't take more than one segment at a time. She says it tastes sour. I usually think the same orange is nice and sweet." |
| “你们两个人没有谁对，也没有谁错。你只是描述柳丁对你的感官所产生的作用而已。我们对颜色的感觉也是一样。你也许不喜欢某种色调的红，但如果乔安买了一件那种颜色的衣服，你最好还是不要加以批评。你对颜色的体验与别人不同，但颜色的本身并没有美丑可言。” | "And neither one of you is right or wrong. You are just describing how the orange affects your senses. It's the same with the sense of color. Maybe you don't like a certain shade of red. But if Joanna buys a dress in that color it might be wise to keep your opinion to yourself. You experience the color differently, but it is neither pretty nor ugly." |
| “可是每一个人都会说柳丁是圆的。” | "But everyone can agree that an orange is round." |
| “是的，如果你面前的柳丁是圆的，你就不会‘以为’它是方的。 | "Yes, if you have a round orange, you can't 'think' it is square. |
| 称会‘以为’它是甜的或酸的，但如果它的重量只有两百克，你不会‘以为’它有八公斤重。你当然可以‘相信’它重达几公斤，但如果这样的话，你一定是个不折不扣的呆子。如果你同时要几个人来猜某东西的重量，那么一定会有一个人的答案比较接近。同样的道理也适用于数目。罐子里豌豆的数量要不就是九八六个，要不就不是，动作方面也是一样。一辆汽车要不就是正在移动，要不就是在静止的状态。” | You can 'think' it is sweet or sour, but you can't 'think' it weighs eight kilos if it only weighs two hundred grams. You can certainly 'believe' it weighs several kilos, but then you'd be way off the mark. If several people have to guess how much something weighs, there will always be one of them who is more right than the others. The same applies to number. Either there are 986 peas in the can or there are not. The same with motion. Either the car is moving or it's stationary." |
| “我懂了。” | I get it. |
| “所以当牵涉到‘扩延’的实体时，洛克同意笛卡尔的说法，认为确实有些性质是人可用理智来了解的。” | So when it was a question of 'extended' reality, Locke agreed with Descartes that it does have certain qualities that man is able to understand with his reason. |
| “在这方面取得共识应该不会太难才对。” | It shouldn't be so difficult to agree on that. |
| “洛克也承认笛卡尔所谓‘直觉的’或‘明示的’(demonstrative)知识在其他方面也存在。例如，他认为每个人都有相同的一些道德原则。换句话说，他相信世间有所谓‘自然权利’(naturalright)存在。这正是理性主义者的特征。洛克与理性主义者相像的另外一点是：他相信人类凭理性就自然而然可以知道上帝的存在。” | Locke admitted what he called intuitive, or 'demonstrative,' knowledge in other areas too. For instance, he held that certain ethical principles applied to everyone. In other words, he believed in the idea of a natural right, and that was a rationalistic feature of his thought. An equally rationalistic feature was that Locke believed that it was inherent in human reason to be able to know that God exists. |
| “他说的也许没错。” | "Maybe he was right." |
| “你是指哪一方面? ” | About what? |
| “上帝确实存在这件事。” | That God exists. |
| “这当然是有可能的。不过他并不以为这只是一种信仰，他相信关于上帝的概念是原本就存在于人的理性之内的。这也是理性主义者的特色。还有，他也公开提倡知识自由与宽容的精神，并很关心两性平等的问题。他宣称，女人服从男人的现象是受到男人操纵的结果，因此是可以加以改变的。” | It is possible, of course. But he did not let it rest on faith. He believed that the idea of God was born of human reason. That was a rationalistic feature. I should add that he spoke out for intellectual liberty and tolerance. He was also preoccupied with equality of the sexes, maintaining that the subjugation of women to men was 'man-made.' Therefore it could be altered. |
| “这点我不能不同意。” | I can't disagree there. |
| “洛克是近代哲学家中最先关心性别角色的人之一。他对于另外一个英国哲学家弥尔(JohnStuartMill)有很大的影响。而后者又在两性平等运动中扮演了举足轻重的角色。总而言之，洛克倡导了许多开明的观念，而这些观念后来在十八世纪的法国启蒙运动中终于开花结果。他也是首先倡导‘政权分立’原则的人。” | Locke was one of the first philosophers in more recent times to be interested in sexual roles. He had a great influence on John Stuart Mill, who in turn had a key role in the struggle for equality of the sexes. All in all, Locke was a forerunner of many liberal ideas which later, during the period of the French Enlightenment in the eighteenth century, came into full flower. It was he who first advocated the principle of division of powers... |
| “他的意思是不是说国家的政权必须由不同的机构共同持有……? ” | Isn't that when the power of the state is divided between different institutions? |
| “你还记得是哪些机构吗? ” | Do you remember which institutions? |
| “人民所选出的代表握有立法权，法院握有司法权，政府握有行政权。” | There's the legislative power, or elected representatives. There's the judicial power, or law courts, and then there's the executive power, that's the government. |
| “政权分立的观念最初是由法国启蒙运动时期的哲学家孟德斯鸠(Montesquieu)提出。但洛克最早强调立法权与行政权必须分立，以防止专制政治。他生在路易十四统治的年代。路易十四一人独揽所有政权，并说：‘朕即国家。’因此我们说他是很‘专制’的君主。这种政治我们称之为‘无政府状态’。洛克的观点是：为了确保国家的法治，必须由人民的代表制定法律，而由国王或政府执行法律。” | This division of power originated from the French Enlightenment philosopher Montesquieu. Locke had first and foremost emphasized that the legislative and the executive power must be separated if tyranny was to be avoided. He lived at the time of Louis XIV, who had assembled all power in his own hands. 'I am the State,' he said. We say he was an 'absolute' ruler. Nowadays we would call Louis XIV's rule lawless and arbitrary. Locke's view was that to ensure a legal State, the people's representatives must make the laws and the king or the government must apply them. |
| 21 - 休姆 | 21 - Hume |
| ……将它付之一炬…… | ...commit it then to the flames... |
| 艾伯特坐在那儿，低头注视着茶几。最后他转过身来，看着窗外。 | Alberto sat staring down at the table. He finally turned and looked out of the window. |
| “云层愈来愈厚了。”苏菲说。 | It's clouding over, said Sophie. |
| “嗯，天气很闷热。” | Yes, it's muggy. |
| “你现在要谈柏克莱了吗? ” | Are you going to talk about Berkeley now? |
| “他是三位英国经验主义哲学家中的第二位，但在许多方面他可说是自成一个格局。因此我们还是先谈休姆(DavidHume)好了。休姆生于一七一一到一七七六年间。他是经验主义哲学家中最重要的一位，也是启发大哲学家康德，使他开始走上哲学研究道路的人。” | He was the next of the three British empiricists. But as he is in a category of his own in many ways, we will first concentrate on David Hume, who lived from 1711 to 1776. He stands out as the most important of the empiricists. He is also significant as the person who set the great philosopher Immanuel Kant on the road to his philosophy. |
| “你不介意我对柏克莱的哲学比较有兴趣吗? ” | Doesn't it matter to you that I'm more interested in Berkeley's philosophy? |
| 休姆“这不重要。休姆生长在苏格兰的爱丁堡附近，家人希望他修习法律，但他觉得自己‘对哲学和学习以外的事物有不可抗拒的排斥心理’。他生在启蒙时代，与法国大思想家伏尔泰与卢梭等人同一个时期。他早年曾经遍游欧洲各地，最后才回到爱丁堡定居，度过余年。他的主要作品是《人性论》(TreatiseonHumanNature)，在他二十八岁时出版。但他宣称他在十五岁的时候就有了写这本书的构想。” | That's of no importance. Hume grew up near Edinburgh in Scotland. His family wanted him to take up law but he felt 'an insurmountable resistance to everything but philosophy and learning.' He lived in the Age of Enlightenment at the same time as great French thinkers like Voltaire and Rousseau, and he traveled widely in Europe before returning to settle down in Edinburgh toward the end of his life. His main work, A Treatise of Human Nature, was published when Hume was twenty-eight years old, but he claimed that he got the idea for the book when he was only fifteen. |
| “我看我也不应该再浪费时间了。” | I see I don't have any time to waste. |
| “你已经开始了。” | "You have already begun." |
| “但如果我要建立一套自己的哲学，那这套哲学会和我们到目前为止所谈过的任何哲学理论都大不相同。” | But if I were going to formulate my own philosophy, it would be quite different from anything I've heard up to now. |
| “你认为我们谈的这些哲学理论缺少了什么东西吗? ” | Is there anything in particular that's missing? |
| “这个嘛，首先，你谈的这些哲学家都是男人，而男人似乎只活在他们自己的世界里。我对真正的世界比较有兴趣。我是指一个有花、有动物、有小孩出生长大的世界。你说的那些哲学家总是谈什么‘人与人类’的理论。现在又有人写了一本《人性论》，好像这里面的‘人’是一个中年男人似的。我的意思是，生命是从怀孕和生产开始的。但是到目前为止，却从来没有人谈到尿布呀、婴儿啼哭呀什么的。也几乎没有人谈到爱和友情。” | Well, to start with, all the philosophers you have talked about are men. And men seem to live in a world of their own. I am more interested in the real world, where there are flowers and animals and children that are born and grow up. Your philosophers are always talking about 'man' and 'humans,' and now here's another treatise on 'human nature.' It's as if this 'human' is a middle-aged man. I mean, life begins with pregnancy and birth, and I've heard nothing about diapers or crying babies so far. And hardly anything about love and friendship. |
| “你说得当然很对。但在这方面，休姆可能和其他哲学家不太一样。他比任何一位哲学家都要能够以日常生活为起点。我甚至认为他对儿童(世界未来的公民)体验生命的方式的感觉很强烈。” | You are right, of course. But Hume was a philosopher who thought in a different way. More than any other philosopher, he took the everyday world as his starting point. I even think Hume had a strong feeling for the way children--the new citizens of the world-- experienced life. |
| “那我最好洗耳恭听。” | I'd better listen then. |
| “身为一个经验主义者，休姆期许自己要整理前人所提出的一些混淆不清的思想与观念，包括中世纪到十七世纪这段期间，理性主义哲学家留传下来的许多言论和著作。休姆建议，人应回到对世界有自发性感觉的状态。他说，没有一个哲学家‘能够带我们体验日常生活，而事实上哲学家们提示的那些行为准则都是我们对日常生活加以省思后，便可以领悟出来的’。” | As an empiricist, Hume took it upon himself to clean up all the woolly concepts and thought constructions that these male philosophers had invented. There were piles of old wreckage, both written and spoken, from the Middle Ages and the rationalist philosophy of the seventeenth century. Hume proposed the return to our spontaneous experience of the world. No philosopher 'will ever be able to take us behind the daily experiences or give us rules of conduct that are different from those we get through reflections on everyday life,' he said. |
| “到目前为止他说的都不错。你能举一些例子吗? ” | Sounds promising so far. Can you give any examples? |
| “在休姆那个时代，人们普遍相信有天使。他们的模样像人，身上长着翅膀。你见过这样的东西吗? ” | In the time of Hume there was a widespread belief in angels. That is, human figures with wings. Have you ever seen such a creature, Sophie? |
| “没有。” | No. |
| “可是你总见过人吧? ” | But you have seen a human figure? |
| “什么傻问题嘛!” | Dumb question. |
| “你也见过翅膀吗? ”“当然，但不是长在人的身上。” | "You have also seen wings?" |
| “所以，据休姆的说法，‘天使’是一个复合的概念，由两个不同的经验组成。这两个经验虽然事实上无关，但仍然在人的想象中结合在一起。换句话说，这是一个不实的观念，应该立即受到驳斥。同样的，我们也必须以这种方式厘清自身所有的思想观念和整理自己的藏书。他说，如果我们手里有一本书…… | Of course, but not on a human figure. |
| 我们应该问：‘书里是否包含任何与数量和数目有关的抽象思考?’如果答案是‘没有’，那么我们应该再问：‘书里是否包含任何与事实和存在有关的经验性思考?’如果答案还是‘没有’，那么我们还是将它付之一炬吧，因为这样的书内容纯粹是诡辩和幻象。” | So, according to Hume, an 'angel' is a complex idea. It consists of two different experiences which are not in fact related, but which nevertheless are associated in man's imagination. In other words, it is a false idea which must be immediately rejected. We must tidy up all our thoughts and ideas, as well as our book collections, in the same way. For as Hume put it: If we take in our hands any volume ... let us ask, 'Does it contain any abstract reasoning concerning quantity or number?' No. 'Does it contain any experimental reasoning concerning matter of fact and existence?' No. Commit it then to the flames, for it can contain nothing but sophistry and illusion. |
| “好激烈呀” | That was drastic. |
| “但世界仍然会存在，而且感觉更清新，轮廓也更分明。休姆希望人们回到孩提时代对世界的印象。你刚才不是说许多哲学家都活在自己的世界里，还说你对真实的世界比较有兴趣吗? ” | But the world still exists. More fresh and sharply outlined than ever. Hume wanted to know how a child experiences the world. Didn't you say that many of the philosophers you have heard about lived in their own world, and that you were more interested in the real world? |
| “没错。” | Something like that. |
| “休姆可能也会说类似的话。不过我们还是继续谈他的理念吧。” | Hume could have said the same thing. But let us follow his train of thought more closely. |
| “请说。” | I'm with you. |
| “休姆首先断定人有两种知觉，一种是印象，一种是观念。‘印象’指的是对于外界实在的直接感受，‘观念’指的是对印象的回忆。” | Hume begins by establishing that man has two different types of perceptions, namely impressions and ideas. By 'impressions' he means the immediate sensation of external reality. By 'ideas' he means the recollection of such impressions. |
| “能不能举个例子呢? ” | Could you give me an example? |
| “如果你被热炉子烫到，你会马上得到一个‘印象’。事后你会回想自己被烫到这件事，这就是休姆所谓的‘观念’。两者的不同在于‘印象’比事后的回忆要更强烈，也更生动。你可以说感受是原创的，而‘观念’(或省思)则只不过是模仿物而已。‘印象’是在我们的心灵中形成‘观念’的直接原因。” | If you burn yourself on a hot oven, you get an immediate 'impression.' Afterward you can recollect that you burned yourself. That impression insofar as it is recalled is what Hume calls an 'idea.' The difference is that an impression is stronger and livelier than your reflective memory of that impression. You could say that the sensation is the original and that the idea, or reflection, is only a pale imitation. It is the impression which is the direct cause of the idea stored in the mind. |
| “到目前为止，我还可以理解。” | "I follow you--so far." |
| “休姆进一步强调印象与观念可能是单一的，也可能是复合的。你还记得我们谈到洛克时曾经以苹果为例子吗?对于苹果的直接经验就是一种复合印象。” | Hume emphasizes further that both an impression and an idea can be either simple or complex. You remember we talked about an apple in connection with Locke. The direct experience of an apple is an example of a complex impression. |
| “对不起，打断你的话。这种东西重要吗? ” | Sorry to interrupt, but is this terribly important? |
| “你怎么会问这种问题呢? 就算哲学家们在建构一个理论的过程中偶尔会讨论一些似乎不是问题的问题，但你也绝对不可以放弃。笛卡尔曾说，一个思考模式必须从最基础处开始建立，我想休姆应该会同意这个说法。” | Important? How can you ask? Even though philosophers may have been preoccupied with a number of pseudoproblems, you mustn't give up now over the construction of an argument. Hume would probably agree with Descartes that it is essential to construct a thought process right from the ground. |
| “好吧，好吧。” | Okay, okay. |
| “休姆的意思是：我们有时会将物质世界中原本并不共存的概念放在一起。刚才我们已经举过天使这个例子。以前我们也曾提到‘鳄象’这个例子，另外还有一个例子是‘飞马’。 | Hume's point is that we sometimes form complex ideas for which there is no corresponding object in the physical world. We've already talked about angels. Previously we referred to crocophants. Another example is Pegasus, a winged horse. |
| 看过这些例子后，我们不得不承认我们的心灵很擅长剪贴拼凑的工作。因为，这些概念中的每一个元素都曾经由我们的感官体验过，并以真正‘印象’的形式进入心灵这个剧场。事实上没有一件事物是由我们的心灵创造的。我们的心灵只是把不同的事物放在一起，创造一个虚假的‘观念’罢了。” | In all these cases we have to admit that the mind has done a good job of cutting out and pasting together all on its own. Each element was once sensed, and entered the theater of the mind in the form of a real 'impression.' Nothing is ever actually invented by the mind. The mind puts things together and constructs false 'ideas.' |
| “是的，我明白了。这的确是很重要的。” | Yes, I see. That is important. |
| “明白了就好。休姆希望审查每一个观念，看看它们是不是以不符合现实的方式复合而成的。他会问：这个观念是从哪一个印象而来的? 遇到一个复合观念时，他要先找出这个观念是由哪些‘单一概念’共同组成的，这样他才能够加以批判、分析，并进而厘清我们的观念。” | All right, then. Hume wanted to investigate every single idea to see whether it was compounded in a way that does not correspond to reality. He asked: From which impression does this idea originate? First of all he had to find out which 'single ideas' went into the making of a complex idea. This would provide him with a critical method by which to analyze our ideas, and thus enable him to tidy up our thoughts and notions. |
| “你可以举一两个例子吗? ” | Do you have an example or two? |
| “在休姆的时代，许多人对‘天堂’或‘新耶路撒冷’有各种生动鲜明的想象。如果你还记得的话，笛卡尔曾说：假使我们对某些事物有‘清楚分明’的概念，则这些事物就可能确实存在。” | In Hume's day, there were a lot of people who had very clear ideas of 'heaven' or the 'New Jerusalem.' You remember how Descartes indicated that 'clear and distinct' ideas in themselves could be a guarantee that they corresponded to something that really existed? |
| “我说过，我的记性不差。” | I said I was not especially forgetful. |
| “在经过分析后，我们可以发现我们对‘天堂’的概念事实上是由许多元素复合而成的，例如‘珍珠门’、‘黄金街’和无数个‘天使，等。不过到这个阶段，我们仍然还没有把每一件事物都分解为单一的元素，因为珍珠门、黄金街与天使本身都是复合的概念。只有在我们了解到我们对于天堂的概念实际上是由‘珍珠’、‘门’、‘街道’、‘黄金’、‘穿白袍的人’与‘翅膀’等单一概念所组成后，我们才能自问是否真的有过这些‘单一印象’。” | "We soon realize that our idea of 'heaven' is compounded of a great many elements. Heaven is made up of 'pearly gates,"streets of gold,"angels' by the score and so on and so forth. And still we have not broken everything down into single elements, for pearly gates, streets of gold, and angels are all complex ideas in themselves. Only when we recognize that our idea of heaven consists of single notions such as 'pearl,"gate,"street,"gold,"white-robed figure,' and 'wings' can we ask ourselves if we ever really had any such 'simple impressions.' " |
| “我们确实有过，只是后来又把这些‘单一印象’拼凑成一幅想象的图像。” | We did. But we cut out and pasted all these 'simple impressions' into one idea. |
| “对，正是这样。我们在拼凑这类想象图画时除了不用剪刀、浆糊之外，什么都用了。休姆强调，组成一幅想象图画的各个元素必然曾经在某一时刻以‘单一印象’的形式进入我们的心灵。否则一个从未见过黄金的人又怎能想象出黄金街道的模样? ” | That's just what we did. Because if there is something we humans do when we visualize, it's use scissors and paste. But Hume emphasizes that all the elements we put together in our ideas must at some time have entered the mind in the form of 'simple impressions.' A person who has never seen gold will never be able to visualize streets of gold. |
| “很聪明，但他怎么解释笛卡尔对于上帝有很清晰判明的观念这个现象呢? ” | He was very clever. What about Descartes having a clear and distinct idea of God? |
| “休姆的解释是：假设我们想象上帝是一个无限‘智慧、聪明、善良的事物’，那么‘上帝’这个观念就是由某个无限智慧、某个无限聪明与某个无限善良的事物共同组成的一个‘复合观念’。如果我们不知道何谓智慧、何谓聪明、何谓良善的话，我们绝不可能形成这样一个对上帝的观念。 | Hume had an answer to that too. Let's say we imagine God as an infinitely 'intelligent, wise, and good being.' We have thus a 'complex idea' that consists of something infinitely intelligent, something infinitely wise, and something infinitely good. If we had never known intelligence, wisdom, and goodness, we would never have such an idea of God. |
| 当然，也有些人认为上帝是一个‘严厉但公正的父亲’，但这个观念同样是由‘严厉’、‘正义’与‘父亲’等元素所组成。休姆之后的许多宗教批评人士都指出，人类之所以对上帝有这些观念，可能和我们孩提时代对父亲的感觉有关。他们认为我们对于父亲的观念导致我们对于‘天父’的概念。” | Our idea of God might also be that he is a 'severe but just Father'--that is to say, a concept made up of 'severity','justice,' and 'father.' Many critics of religion since Hume have claimed that such ideas of God can be associated with how we experienced our own father when we were little. It was said that the idea of a father led to the idea of a 'heavenly father.' |
| “也许是吧。但我从不认为上帝一定是个男人。有时我妈会叫上帝‘天母’(Godiva)以求公平。” | Maybe that's true, but I have never accepted that God had to be a man. Sometimes my mother calls God 'Godiva,' just to even things up. |
| “无论如何，只要是无法回溯到特定感官认知经验的思想与观念，休姆便不接受。他说他要‘推翻那些长久以来主导哲学思想，使得哲学蒙羞的无稽之谈’。 | Anyway, Hume opposed all thoughts and ideas that could not be traced back to corresponding sense perceptions. He said he wanted to 'dismiss all this meaningless nonsense which long has dominated metaphysical thought and brought it into disrepute.' |
| 在日常生活中，我们也常使用一些复合观念，而不去思考这些观念是否站得住脚。以‘我’(或自我)这个问题为例。这是笛卡尔哲学的基础，是他全部的哲学赖以建立的一个清晰判明的知觉。” | But even in everyday life we use complex ideas without stopping to wonder whether they are valid. For example, take the question of T--or the ego. This was the very basis of Descartes's philosophy. It was the one clear and distinct perception that the whole of his phi-losophy was built on." |
| “我希望休姆不要否认‘我’就是我，否则就真的是太胡扯了。” | "I hope Hume didn't try to deny that I am me. He'd be talking off the top of his head." |
| “苏菲，我希望这门课能教你不要妄下定论。” | Sophie, if there is one thing I want this course to teach you, it's not to jump to conclusions. |
| “对不起。你继续说吧。” | Sorry. Go on. |
| “不，我要你用休姆的方法来分析你所认知的你的‘自我’。” | No, why don't you use Hume's method and analyze what you perceive as your 'ego.' |
| “那我必须先了解自我是一个单一概念，还是复合概念? ” | First I'd have to figure out whether the ego is a single or a complex idea. |
| “你认为呢? ” | And what conclusion do you come to? |
| “我必须承认我觉得自己挺复杂的。比方说，我很容易发脾气，也满优柔寡断的。有时候我会对一个人又爱又恨。” | I really have to admit that I feel quite complex. I'm very volatile, for instance. And I have trouble making up my mind about things. And I can both like and dislike the same people. |
| “那么，这个‘自我概念’就是一个‘复合观念’。” | In other words, the 'ego concept' is a 'complex idea.' |
| “好吧。那我现在得想一想我是否曾经对于这个自我有过这样的‘复合印象’。我想大概有吧。事实上，我一直都有。” | Okay. So now I guess I must figure out if I have had a corresponding 'complex impression' of my own ego. And I guess I have. I always had, actually. |
| “你会因此而担心吗? ” | Does that worry you? |
| “我是很善变的。今天的我已经不是四岁时的我。我的脾气和我对自己的看法可能会在一分钟内改变，我可能会突然觉得自己使‘变了一个人’。” | I'm very changeable. I'm not the same today as I was when I was four years old. My temperament and how I see myself alter from one minute to the next. I can suddenly feel like I am a 'new person.' |
| 不可知论者“所以说，以为自己有一个不变的自我事实上是一种不实的认知。你对自我的认知实际上是一长串你同时体验过的单一印象造成的结果。正如休姆说的，这个自我‘只不过是一束不同的知觉以无法想象的速度接连而来，不断改变并移动’的过程。他说，心灵是‘一个剧场。在这个剧场里，不同的感官认知在各种位置和情况下轮流出现、经过、再现、消退及融合’。休姆指出，我们心中有的只是这些来来去去的知觉与感觉，并没有一定的‘自我同一性’(per-sonalidentity)。这就好比我们看电影一样。由于银幕上的影像移动得如此之快，以至于我们无法看出这部电影事实上是由许多不相连的单一图像所‘组成’的。而实际上，一部影片只是许多片刻的集合而已。” | So the feeling of having an unalterable ego is a false perception. The perception of the ego is in reality a long chain of simple impressions that you have never experienced simultaneously. It is 'nothing but a bundle or collection of different perceptions, which succeed one another with an inconceivable rapidity, and are in a perpetual flux and movement,' as Hume expressed it. The mind is 'a kind of theater, where several perceptions successively make their appearance; pass, re-pass, slide away, and mingle in an infinite variety of postures and situations.' Hume pointed out that we have no underlying 'personal identity' beneath or behind these perceptions and feelings which come and go. It is just like the images on a movie screen. They change so rapidly we do not register that the film is made up of single pictures. In reality the pictures are not connected. The film is a collection of instants. |
| “我投降了。” | I think I give in. |
| “你是说你不再认为人有一个不变的自我了吗? ” | Does that mean you give up the idea of having an unalterable ego? |
| “我想是吧。” | I guess it does. |
| “你看，不久前你的想法还正好相反呢!我应该再提到一点：休姆的这些理论在两千五百年前世界的另外一端已经有人提出了。” | A moment ago you believed the opposite. I should add that Hume's analysis of the human mind and his rejection of the unalterable ego was put forward almost 2,500 years earlier on the other side of the world. |
| “谁? ” | Who by? |
| “佛陀。不可思议的是，他们两人的想法极为相似。佛陀认为人生就是一连串心灵与肉身的变化，使人处于一种不断改变的状态：婴儿与成人不同，今日的我已非昨日的我。佛陀说，没有什么东西是‘属于我’的，也没有什么东西是我。因此，并没有‘我’或不变的自我。” | By Buddha. It's almost uncanny how similarly the two formulate their ideas. Buddha saw life as an unbroken succession of mental and physical processes which keep people in a continual state of change. The infant is not the same as the adult; I am not the same today as I was yesterday. There is nothing of which I can say 'this is mine,' said Buddha, and nothing of which I can say 'this is me.' There is thus no T or unalterable ego. |
| “确实很像休姆的论调。” | Yes, that was typically Hume. |
| “许多理性主义者因为认定人有一个不变的自我，所以也理所当然地认为人有一个不朽的灵魂。” | In continuation of the idea of an unalterable ego, many rationalists had taken it for granted that man had an eternal soul. |
| “难道这也是一个不实的认知吗? ” | Is that a false perception too? |
| “据休姆和佛陀的看法，这的确是一个不实的认知。你知道佛陀在圆寂前对弟子说什么吗? ” | According to Hume and Buddha, yes. Do you know what Buddha said to his followers just before he died? |
| “我怎么会知道? ” | No, how could I? |
| “‘世间复合之物必然衰朽，应勤勉修持以求己身之解脱。’这很像是休姆或德漠克里特斯会说的话。无论如何，休姆认为人类没有必要去证明灵魂不朽或上帝确实存在。这并不是因为他认为人没有不朽的灵魂或上帝不存在，而是因为他认为要用人类的理性来证明宗教信仰是不可能的。休姆不是一个基督徒，但也不是一个无神论者，他是我们所谓的‘不可知论者’。” | 'Decay is inherent in all compound things. Work out your own salvation with diligence.' Hume could have said the same thing. Or Democritus, for that matter. We know at all events that Hume rejected any attempt to prove the immortality of the soul or the existence of God. That does not mean that he ruled out either one, but to prove religious faith by human reason was rationalistic claptrap, he thought. Hume was not a Christian, neither was he a confirmed atheist. He was what we call an agnostic. |
| “什么意思? ” | What's that? |
| “就是指一个怀疑上帝是否存在的人。休姆临终时，有一个朋友问他是否相信人死后还有生命。据说他的回答是： | An agnostic is someone who holds that the existence of God or a god can neither be proved nor disproved. When Hume was dying a friend asked him if he believed in life after death. He is said to have answered: |
| ‘一块煤炭放在火上也可能不会燃烧。”’ | It is also possible that a knob of coal placed upon the fire will not burn." |
| “我懂了。” | "I see." |
| “休姆的心灵没有任何成见。这个回答就是一个典型的例子。 | "The answer was typical of his unconditional open-mindedness. |
| 他只接受他用感官所认知的事物。他认为除此之外，一切事情都有待证实。他并不排斥基督教或奇迹，但他认为两者都属于信仰的范踌，与知识或理性无关。我们可以说在休姆哲学的影响下，信仰与知识的关系终于被切断了。” | He only accepted what he had perceived through his senses. He held all other possibilities open. He rejected neither faith in Christianity nor faith in miracles. But both were matters of faith and not of knowledge or reason. You might say that with Hume's philosophy, the final link between faith and knowledge was broken." |
| “你说他并不否认奇迹可能会发生? ” | You say he didn't deny that miracles can happen? |
| “但这也并不表示他相信奇迹。事实上正好相反。休姆指出，这些被现代人称为‘超自然现象’的奇迹似乎很少发生，因为我们所听过的奇迹统统发生在一些遥远的地方或古老的年代。实际上，休姆之所以不相信奇迹，只是因为他从未体验过任何奇迹。但他也从来没有体验过奇迹一定不会发生。” | That didn't mean that he believed in them, more the opposite. He made a point of the fact that people seemed to have a powerful need of what we today would call 'supernatural' happenings. The thing is that all the miracles you hear of have always happened in some far distant place or a long, long time ago. Actually, Hume only rejected miracles because he had never experienced any. But he had not experienced that they couldn't happen either. |
| “请你说得明白一些。” | You'll have to explain that. |
| “根据休姆的看法，奇迹是违反自然法则的。但是我们不能宣÷称自己已经体验过自然法则，因为这是没有意义的。我们放掉一块石头时，会体验到石头掉在地上的事实。但如果石头不掉在地上，那也是我们的体验之一。” | According to Hume, a miracle is against the laws of nature. But it is meaningless to allege that we have experienced the laws of nature. We experience that a stone falls to the ground when we let go of it, and if it didn't fall--well, then we experienced that.'1 |
| “要是我的话，我就会说这是一个奇迹，或是超自然现象。” | I would say that was a miracle--or something supernatural. |
| “这么说你相信有两种自然——一种是‘自然的’自然，一种是‘超自然’的自然。那你不是又回到理性主义的空谈了吗? ” | So you believe there are two natures--a 'natural' and a 'supernatural.' Aren't you on the way back to the rationalistic claptrap? |
| “也许吧。但我还是认为我每次把石头放掉时，它一定会掉到地上。” | Maybe, but I still think the stone will fall to the ground every time I let go. |
| “为什么? ” | Why? |
| “这还用问吗? ” | Now you're being horrible. |
| “不是这样，苏菲。哲学家问问题是绝对没有错的。从这个问题出发，我们也许会谈到休姆哲学的要点。请你告诉我你为什么会这么肯定石头每次都会掉下来? ” | I'm not horrible, Sophie. It's never wrong for a philosopher to ask questions. We may be getting to the crux of Hume's philosophy. Tell me how you can be so certain that the stone will always fall to the earth. |
| “我看过太多次了，所以我才百分之百肯定。” | I've seen it happen so many times that I'm absolutely certain. |
| “休姆会说你只是有许多次石头掉在地上的经验而已，但你从来没有体验过它一定会掉。通常我们会说石头之所以掉到地上是受到重力定律的影响，但我们从未体验到这种定律。我们只是有过东西掉下来的经验而已。” | Hume would say that you have experienced a stone falling to the ground many times. But you have never experienced that it will always fall. It is usual to say that the stone falls to the ground because of the law of gravitation. But we have never experienced such a law. We have only experienced that things fall. |
| “那不是一样吗? ” | Isn't that the same thing? |
| “不完全一样。你说你相信石头会掉在地上的原因是你见过它发生很多次，这正是休姆的重点所在。事情发生一次又一次之后，你会变得非常习惯，以至于每次你放开石头时，总会期待发生同样的事，所以才会形成我们所谓的‘自然界不变的法则’。” | Not completely. You say you believe the stone will fall to the ground because you have seen it happen so many times. That's exactly Hume's point. You are so used to the one thing following the other that you expect the same to happen every time you let go of a stone. This is the way the concept of what we like to call 'the unbreakable laws of nature' arises. |
| “那么他的意思是说石头可能不会掉下来吗? ” | Did he really mean it was possible that a stone would not fall? |
| “他也许和你一样相信石头每次都会掉下来，但他指出他还没有体验到这种现象发生的原因。” | He was probably just as convinced as you that it would fall every time he tried it. But he pointed out that he had not experienced why it happens. |
| “你看，我们又远离婴儿和花朵了。” | Now we're far away from babies and flowers again! |
| “不，事实上正好相反。你大可以拿孩童来证明休姆的理论。如果石头浮在空中一两个小时，你想谁会比较惊讶? 是你还是一个一岁大的婴儿? ” | No, on the contrary. You are welcome to take children as Hume's verification. Who do you think would be more surprised if the stone floated above the ground for an hour or two--you or a one-year-old child? |
| “我想是我。” | I guess I would. |
| “为什么呢? 苏菲。” | Why, Sophie? |
| “因为我比那孩子更明白这种现象是超自然的。” | Because I would know better than the child how unnatural it was. |
| “为什么那个孩子不认为这是一种超自然的现象呢? ” | And why wouldn't the child think it was unnatural? |
| “因为他还没有了解大自然的规律。” | Because it hasn't yet learned how nature behaves. |
| “还是因为他还没有习惯大自然? ” | "Or perhaps because nature hasn't yet become a habit?" |
| “我明白你的意思了。休姆希望人们能够让自己的知觉更敏锐。” | I see where you're coming from. Hume wanted people to sharpen their awareness. |
| “所以现在我要你做个练习；假设你和一个小孩子一起去看一场魔术表演，看到魔术师让一些东西浮在空中。你想，你们两个当中哪一个会看得比较津津有味? ” | So now do the following exercise: let's say you and a small child go to a magic show, where things are made to float in the air. Which of you would have the most fun? |
| “我想是我。” | I probably would. |
| “为什么呢? ” | And why would that be? |
| “因为我知道这种现象是多么不可能。” | Because I would know how impossible it all is. |
| “所以说，在那个孩子还不了解自然法则之前，他看到违反自然法则的现象时，就不会觉得很有意思啰? ” | So... for the child it's no fun to see the laws of nature being defied before it has learned what they are. |
| “应该是吧。” | I guess that's right. |
| 习惯性期待“这也是休姆的经验哲学的要点。他可能会说，那孩子还没有成为‘习惯性期待’的奴隶。在你们两个当中，他是比较没有成见的一个。我想，小孩子应该比较可能成为好哲学家，因为他们完全没有任何先人为主的观念。而这正是哲学家最与众不同的地方。小孩子眼中所见到的乃是世界的原貌，他不会再添加任何的东西。。 | And we are still at the crux of Hume's philosophy of experience. He would have added that the child has not yet become a slave of the expectations of habit; he is thus the more open-minded of you two. I wonder if the child is not also the greater philosopher? He comes utterly without preconceived opinions. And that, my dear Sophie, is the philosopher's most distinguishing virtue. The child perceives the world as it is, without putting more into things than he experiences. |
| “每一次我察觉到人家有偏见的时候，感觉都很不好。” | Every time I feel prejudice I get a bad feeling. |
| “休姆谈到习惯对人的影响时，强调所谓的‘因果法则’，也就是说每一件事的发生必有其原因。他举两个撞球台上的球做为例子。如果你将一个黑球推向一个静止的白球，白球会怎样? ” | When Hume discusses the force of habit, he concentrates on 'the law of causation.' This law establishes that everything that happens must have a cause. Hume used two billiard balls for his example. If you roll a black billiard ball against a white one that is at rest, what will the white one do? |
| “如果黑球碰到白球，白球就会开始滚动。” | If the black ball hits the white one, the white one will start to move. |
| “嗯，那么白球为什么会这样呢? ” | I see, and why will it do that? |
| “因为它被黑球碰到了呀。” | Because it was hit by the black one. |
| “所以我们通常说黑球的撞击是白球开始滚动的原因。可是不要忘了，我们只能讨论我们自己实际经验到的。” | So we usually say that the impact of the black ball is the cause of the white ball's starting to move. But remember now, we can only talk of what we have actually experienced. |
| “我已经有很多这种经验了呀。乔安家的地下室就有一座撞球台。” | I have actually experienced it lots of times. Joanna has a pool table in her basement. |
| “如果是休姆的话，他会说你所经验到的唯一事件是白球开始滚过台面。你并没有经验到它滚动的实际原因。你只经验到一件事情发生之后，另外一件事情跟着发生，但你并没有经验到第一件事是第二件事的原因。” | Hume would say the only thing you have experienced is that the white ball begins to roll across the table. You have not experienced the actual cause of it beginning to roll. You have experienced that one event comes after the other, but you have not experienced that the other event happens because o/the first one. |
| “这不是有点吹毛求疵吗? ” | Isn't that splitting hairs? |
| “不，这是很重要的。休姆强调的是，‘一件事情发生后另外一件事情也会发生’的想法，只是我们心中的一种期待，并不是事物的本质，而期待心理乃是与习惯有关。让我们再回到小孩子的心态吧。一个小孩子就算看到一个球碰到另外一个，而两个球都静止不动时，也不会目瞪口呆。 | No, it's very central. Hume emphasized that the expectation of one thing following another does not lie in the things themselves, but in our mind. And expectation, as we have seen, is associated with habit. Going back to the child again, it would not have stared in amazement if when one billiard ball struck the other, both had remained perfectly motionless. |
| 所谓‘自然法则’或‘因果律’，实际上只是我们所期待的现象，并非‘理当如此’。自然法则没有所谓合理或不合理，它们只是存在罢了。白球被黑球碰到后会移动的现象只是我们的期待，并不是天生就会这样。我们出生时对这世界的面貌和世间种种现象并没有什么期待。这世界就是这个样子，我们需要慢慢去了解它。” | When we speak of the 'laws of nature' or of 'cause and effect,' we are actually speaking of what we expect, rather than what is 'reasonable.' The laws of nature are neither reasonable nor unreasonable, they simply are. The expectation that the white billiard ball will move when it is struck by the black billiard ball is therefore not innate. We are not born with a set of expectations as to what the world is like or how things in the world behave. The world is like it is, and it's something we get to know. |
| “我开始觉得我们又把话题扯远了。” | I'm beginning to feel as if we're getting off the track again. |
| “不。因为我们的期待往往使我们妄下定论。休姆并不否认世间有不变的‘自然法则’。但他认为，由于我们无法体验自然法则本身，因此很容易做出错误的结论。” | Not if our expectations cause us to jump to conclusions. Hume did not deny the existence of unbreakable 'natural laws,' but he held that because we are not in a position to experience the natural laws themselves, we can easily come to the wrong conclusions. |
| “比如说……? ” | Like what? |
| “比如说，因为自己看到的马都是黑马，就以为世间的马都是黑色的。其实不是这样。” | Well, because I have seen a whole herd of black horses doesn't mean that all horses are black. |
| “当然不是。” | No, of course not. |
| “我这一辈子只见过黑色的乌鸦，但这并不表示世间没有白色的乌鸦。无论哲学家也好，科学家也好，都不能否认世间可能有白色的乌鸦。这是很重要的。我们几乎可以说科学的主要任务就是找寻‘白色的乌鸦’。” | And although I have seen nothing but black crows in my life, it doesn't mean that there's no such thing as a white crow. Both for a philosopher and for a scientist it can be important not to reject the possibility of finding a white crow. You might almost say that hunting for 'the white crow' is science's principal task. |
| “嗯，我懂了。” | Yes, I see. |
| “谈到因果问题时，可能很多人会以为闪电是造成打雷的原因，因为每次闪电之后就会打雷，这个例子和黑白球的例子并没有什么不同。可是，打雷真的是闪电造成的吗? ” | In the question of cause and effect, there can be many people who imagine that lightning is the cause of thunder because the thunder comes after the lightning. The example is really not so different from the one with the billiard balls. But is lightning the cause of thunder? |
| “不是。事实上两者是同时发生的。” | Not really, because actually they both happen at the same time. |
| “打雷和闪电都是由于放电作用所致，所以事实上是另外一种因素造成了这两个现象。” | Both thunder and lightning are due to an electric discharge. So in reality a third factor causes them both. |
| “对。” | Right. |
| “二十世纪的实验主义哲学家罗素(BertrandRussell)举了另外一个比较可怕的例子。他说，有一只鸡发现每天农妇来到鸡舍时，它就有东西可吃。久而久之，它就认定农妇的到来与饲料被放在钵子里这两件事之间必然有某种关联。” | An empiricist of our own century, Bertrand Russell, has provided a more grotesque example. A chicken which experiences every day that it gets fed when the farmer's wife comes over to the chicken run will finally come to the conclusion that there is a causal link between the approach of the farmer's wife and feed being put into its bowl. |
| “后来是不是有一天这只鸡发现农妇没有喂它? ” | But one day the chicken doesn't get its food? |
| “不是，有一天农妇跑来把这只鸡的脖子扭断了。” | No, one day the farmer's wife comes over and wrings the chicken's neck. |
| “真恶心。” | Yuck, how disgusting! |
| “所以，我们可以知道：一件事情跟着另外一件事情发生，并不一定表示两者之间必有关联。哲学的目的之一就是教人们不要妄下定论。因为，妄下定论可能会导致许多迷信。” | The fact that one thing follows after another thus does not necessarily mean there is a causal link. One of the main concerns of philosophy is to warn people against jumping to conclusions. It can in fact lead to many different forms of superstition. |
| “怎么会呢? ” | How come? |
| “假设有一天你看到一只黑猫过街，后来你就摔了一交，跌断了手。这并不表示这两件事有任何关联。在做科学研究时，我们尤其要避免妄下结论。举个例子，有很多人吃了某一种药之后，病就好了，但这并不表示他们是被那种药治好的。 | You see a black cat cross the street. Later that day you fall and break your arm. But that doesn't mean there is any causal link between the two incidents. In science, it is especially important not to jump to conclusions. For instance, the fact that a lot of people get well after taking a particular drug doesn't mean it was the drug that cured them. |
| 这也是为什么科学家们在做实验时，总是会将一些病人组成一个所谓的‘控制组’。这些病人以为他们跟另外一组病人服用同样的药，但实际上他们吃的只是面粉和水。如果这些病人也好了，那就表示他们的病之所以痊愈另有原因，也可能是因为他们相信那种药有效，于是在心理作用之下，他们的病就好了。” | That's why it's important to have a large control group of patients who think they are also being given this same medicine, but who are in fact only being given flour and water. If these patients also get well, there has to be a third factor--such as the belief that the medicine works, and has cured them. |
| “我想我开始了解经验主义的意义了。” | I think I'm beginning to see what empiricism is. |
| “在伦理学方面，休姆也反对理性主义者的想法。理性主义者一向认为人的理性天生就能辨别是非对错。从苏格拉底到洛克，许多哲学家都主张有所谓的‘自然权利’。但休姆则认为，我们的言语和行为并不是由理性决定的。” | Hume also rebelled against rationalist thought in the area of ethics. The rationalists had always held that the ability to distinguish between right and wrong is inherent in human reason. We have come across this idea of a so-called natural right in many philosophers from Socrates to Locke. But according to Hume, it is not reason that determines what we say and do. |
| “那么是由什么决定的呢? ” | What is it then? |
| “由我们的感情来决定。譬如说，当你决定要帮助某个需要帮助的人时，那是出自你的感情，而不是出自你的理智。” | It is our sentiments. If you decide to help someone in need, you do so because of your feelings, not your reason. |
| “如果我不愿意帮忙呢? ” | What if I can't be bothered to help? |
| “那也是由于你的感情。就算你不想帮助一个需要帮助的人，这也没有什么合理或不合理可言，只是不怎么仁慈罢了。” | That, too, would be a matter of feelings. It is neither reasonable nor unreasonable not to help someone in need, but it could be unkind. |
| “可是这种事一定有个限度呀。譬如说，每一个人都知道杀人是不对的。” | But there must be a limit somewhere. Everyone knows it's wrong to kill. |
| “根据休姆的看法，每一个人都能感受别人的悲喜苦乐，所以我们都有同情心。但这和理智没有什么关系。” | According to Hume, everybody has a feeling for other people's welfare. So we all have a capacity for compassion. But it has nothing to do with reason. |
| “这点我不太同意。” | I don't know if I agree. |
| “有时候，除掉一个人并不一定是不智的，甚至可能是个好办法，如果你想达成某个目的的话。” | It's not always so unwise to get rid of another person, Sophie. If you wish to achieve something or other, it can actually be quite a good idea. |
| “嘿，慢着!我反对。” | Hey, wait a minute! I protest! |
| “那么请你告诉我，为什么你认为我们不应该把一个使我们头痛的人杀掉。” | Maybe you can try and explain why one shouldn't kill a troublesome person. |
| “那个人也想活下去呀j因此你不应该杀他。” | That person wants to live too. Therefore you ought not to kill them. |
| “这个理由是根据逻辑吗? ” | Was that a logical reason? |
| “我不知道。” | I don't know. |
| “你从一句描述性语句‘那个人也想活’而得出你的结论‘因此你不应该杀他’。后者是我们所谓的‘规范性语句’。从理性的观点来看，这是说不通的。否则我们岂不是也可以说‘有很多人逃漏税，因此我也应该逃漏税’。 | What you did was to draw a conclusion from a descriptive sentence--That person wants to live too'--to what we call a normative sentence: 'Therefore you ought not to kill them.' From the point of view of reason this is nonsense. You might just as well say 'There are lots of people who cheat on their taxes, therefore I ought to cheat on my taxes too.' |
| 休姆指出，我们绝不能从‘是不是’的语句，得出‘该不该’的结论。不过，这种现象非常普遍，无论报纸的文章或政党的演讲都充满了这样的句子。你要不要我举一些例子? ” | Hume said you can never draw conclusions from is sentences to ought sentences. Nevertheless it is exceedingly common, not least in newspaper articles, political party programs, and speeches. Would you like some examples? |
| “要。” | Please. |
| “愈来愈多人出门时想搭飞机，因此我们应该兴建更多的机场。’你认为这样的结论成立吗? ” | 'More and more people want to travel by air. Therefore more airports ought to be built.' Do you think the conclusion holds up? |
| “不，这是说不通的。我们必须考虑环保问题，我想我们应该兴建更多的铁路才对。” | No. It's nonsense. We have to think of the environment. I think we ought to build more railroads instead. |
| “也可能有人会说：‘开发油田将会提高人民的生活水准达百分之十，因此我们应该尽快开发新的油田。” | Or they say: The development of new oilfields will raise the population's living standards by ten percent. Therefore we ought to develop new oilfields as rapidly as possible. |
| “胡说八道。我们还是应该考虑我们的环境，何况挪威的生活水准已经够高了。” | Definitely not. We have to think of the environment again. And anyway, the standard of living in Norway is high enough. |
| “有时有人会说：‘这项法令已经由参议院通过了，因此所有民众都应该加以遵守。’可是民众常常并不认为他们应该遵守这类法案。” | Sometimes it is said that 'this law has been passed by the Senate, therefore all citizens in this country ought to abide by it.' But frequently it goes against people's deepest convictions to abide by such conventions. |
| “嗯，我明白。” | Yes, I understand that. |
| “所以我们已经肯定我们不能以理智做为行事的标准。因为，我们之所以做出负责任的举动并不是因为我们的理智发达的结果，而是因为我们同情别人的处境。休姆说：‘一个人可能宁愿整个地球遭到毁灭也不愿意自己的手指被割到。这与理智并没有什么冲突。’” | So we have established that we cannot use reason as a yardstick for how we ought to act. Acting responsibly is not a matter of strengthening our reason but of deepening our feelings for the welfare of others. Tis not contrary to reason to prefer the destruction of the whole world to the scratching of my finger,' said Hume." |
| “这种说法真可怕。” | That's a hair-raising assertion. |
| “如果你看看历史，可能会觉得更可怕。你知道纳粹分子杀害了几百万犹太人，你会说是这些人的理性有问题呢，还是他们的感情有问题? ” | It's maybe even more hair-raising if you shuffle the cards. You know that the Nazis murdered millions of Jews. Would you say that there was something wrong with the Nazis' reason, or would you say there was something wrong with their emotional life? |
| “他们的感情一定异于常人。” | There was definitely something wrong with their feelings. |
| “他们当中有许多都是头脑非常清楚的人。要知道，最无情、最冷血的决定，有时是经过最冷静的筹划的。许多纳粹党人在战后被定了罪，但理由并不是因为他们‘没有理性’，而是因为他们的罪行令人发指。有时那些心智丧失的人倒可以免罪，因为我们说他们‘无法为自己的行为负责’。可是到目前为止还没有人因为丧失感情而被免罪。” | Many of them were exceedingly clear-headed. It is not unusual to find ice-cold calculation behind the most callous decisions. Many of the Nazis were convicted after the war, but they were not convicted for being 'unreasonable.' They were convicted for being gruesome murderers. It can happen that people who are not of sound mind can be acquitted of their crimes. We say that they were 'not accountable for their actions.' Nobody has ever been acquitted of a crime they committed for being unfeeling. |
| “本来就不应该这样。” | I should hope not. |
| “我们还是不要谈这么可怕的例子吧。现在如果有几百万人因为洪水而无家可归，我们究竟要不要伸以援手完全是凭感情而定。 | But we need not stick to the most grotesque examples. If a flood disaster renders millions of people homeless, it is our feelings that determine whether we come to their aid. |
| 如果我们是无情冷血、完全讲求‘理性’的人，我们也许会觉得在世界人口已经过剩的情况下，死掉个几百万人其实也没什么不好。” | If we are callous, and leave the whole thing to 'cold reason,' we might think it was actually quite in order that millions of people die in a world that is threatened by overpopulation. |
| “太过分了，怎么可以这样想呢? ” | It makes me mad that you can even think that. |
| “请注意，现在生气的并不是你的理智。” | And notice it's not your reason that gets mad. |
| “好吧，我懂你的意思了。” | Okay, I got it. |
| 22 - 柏克莱 | 22 - Berkeley |
| ……宛如燃烧的恒星旁一颗晕眩的行星…… | ...like a giddy planet round a burning sun... |
| 艾伯特走到面向市区的那一扇窗户旁。苏菲也过去站在他身边。 | Alberto walked over to the window facing the town. Sophie followed him. |
| 当他们站在那儿看着外面那些古老的房子时，突然有一架小飞机飞到那些屋顶的上方，机尾挂了一块长布条。苏菲猜想那大概是某项产品、某种活动或某场摇滚音乐会的广告。但是当它飞近，机身转向时，她看到上面写的是：“席德，生日快乐!” | While they stood looking out at the old houses, a small plane flew in over the rooftops. Fixed to its tail was a long banner which Sophie guessed would be advertising some product or local event, a rock concert perhaps. But as it approached and turned, she saw quite a different message: HAPPY BIRTHDAY, HILDE! |
| “不请自来。”艾伯特只说了一句。 | Gate-crasher, was Alberto's only comment. |
| 这时，从南边山上下来的浓厚乌云已经开始聚集在市区上方了。小飞机逐渐隐没在灰色的云层中。 | Heavy black clouds from the hills to the south were now beginning to gather over the town. The little plane disappeared into the grayness. |
| “恐怕会有暴风雨呢。”艾伯特说。 | I'm afraid there's going to be a storm, said Alberto. |
| “所以我回家时必须坐车才行。” | So I'll take the bus home. |
| “我只希望这不是少校的计谋之一。” | I only hope the major isn't behind this, too. |
| “他又不是万能的上帝。” | He's not God Almighty, is he? |
| 艾伯特没有回答。他走到房间的另一头，再度坐在茶几旁。 | Alberto did not reply. He walked across the room and sat down again by the coffee table. |
| 过了一会，他说：“我们得谈谈柏克莱。” | We have to talk about Berkeley, he said after a while. |
| 此时苏菲已经坐回原位。她发现自己开始咬起指甲来。 | Sophie had already resumed her place. She caught herself biting her nails. |
| 柏克莱“柏克莱(GeorgeBerkeley)是爱尔兰的一位天主教的主教，生于一六八五到一七五三年间。”艾伯特开始说，然后便沉默了很长一段时间。 | George Berkeley was an Irish bishop who lived from 1685 to 1753, Alberto began. There was a long silence. |
| “你刚才说到柏克莱是爱尔兰的一位主教……”苏菲提醒他。 | Berkeley was an Irish bishop ... Sophie prompted. |
| “他也是一个哲学家……” | But he was a philosopher as well... |
| “是吗? ” | "Yes?" |
| “他觉得当时的哲学与科学潮流可能会对基督徒的生活方式有不利的影响。他认为他那个时代无所不在的唯物主义，将会腐蚀基督徒对于上帝这位创造者与大自然保护者的信心。” | He felt that current philosophies and science were a threat to the Christian way of life, that the all-pervading materialism, not least, represented a threat to the Christian faith in God as creator and preserver of all nature. |
| “是吗? ” | He did? |
| “然而他也是经验主义哲学家中理论最一贯的一位。” | And yet Berkeley was the most consistent of the empiricists. |
| “他也认为我们对世界的知识只能经由感官的认知而获得吗? ” | He believed we cannot know any more of the world than we can perceive through the senses? |
| “不只是这样。柏克莱宣称世间的事物的确是像我们所感知的那样。但它们并非‘事物’。” | More than that. Berkeley claimed that worldly things are indeed as we perceive them, but they are not 'things.' |
| “请你解释一下好吗?”． | You'll have to explain that. |
| “你还记得洛克说我们无法陈述事物的‘次要性质’吗? 例如，我们不能说一个苹果是绿的或酸的。我们只能说我们感觉到它是绿的或酸的。 | You remember that Locke pointed out that we cannot make statements about the 'secondary qualities' of things. We cannot say an apple is green and sour. We can only say we perceive it as being so. |
| 但洛克同时也说像密度、比重和重量等‘主要性质’确实是我们周遭的外在真实世界的特性。而外在的真实世界具有物质的实体。” | But Locke also said that the 'primary qualities' like density, gravity, and weight really do belong to the external reality around us. External reality has, in fact, a material substance. |
| “我记得。而且我也认为洛克区分事物的方式是很重要的。” | I remember that, and I think Locke's division of things was important. |
| “是的，苏菲，但事实上并不只于此。” | Yes, Sophie, if only that were all. |
| “说下去。” | Goon. |
| “洛克和笛卡尔、史宾诺莎一样，认为物质世界是真实的。” | Locke believed--just like Descartes and Spinoza-- that the material world is a reality. |
| “然后呢? ” | Yes? |
| “但柏克莱却对这点提出了疑问。他利用经验主义的逻辑提出这个疑问。他说，世间所存在的只有那些我们感受到的事情。但我们并未感受到‘物质’或‘质料’。 | This is just what Berkeley questioned, and he did so by the logic of empiricism. He said the only things that exist are those we perceive. But we do not perceive 'material' or 'matter.' |
| 我们无法察知我们所感受到的事物是否确实存在。他认为，如果我们认定自己所感知到的事物之下有‘实体’存在，我们就是妄下结论，因为我们绝对没有任何经验可以支持这样的说法。” | We do not perceive things as tangible objects. To assume that what we perceive has its own underlying 'substance' is jumping to conclusions. We have absolutely no experience on which to base such a claim. |
| “胡说八道!你看!” | How stupid. Look! |
| 苏菲用拳头重重地捶了一下桌子。 | Sophie thumped her fist hard on the table. |
| “好痛。”她说。 | Ouch, she said. |
| “难道这不能证明这张桌子的确是一张桌子，既是物质，也是质料? ” | Doesn't that prove that this table is really a table, both of material and matter? |
| “你觉得这张桌子怎么样呢? ” | How did you feel it? |
| “很硬。” | I felt something hard. |
| “你感觉到一个硬的东西，可是你并没有感觉到实际存在于桌子里的物质，对不对? | "You had a sensation of something hard, but you didn't feel the actual matter in the table. |
| 同样的，你可以梦见自己碰到一个硬物，可是梦里不会有硬的东西，对不对? ” | In the same way, you can dream you are hitting something hard, but there isn't anything hard in a dream, is there?" |
| “没错。” | No, not in a dream. |
| “人也会在被催眠的状态下‘感觉’冷或热，感觉被人抚摸或被人打了一拳。” | A person can also be hypnotized into 'feeling' things like warmth and cold, a caress or a punch. |
| “可是如果桌子实际上不是硬的，我又怎么会有这种感觉呢? ” | But if the table wasn't really hard, why did I feel it? |
| “柏克莱相信人有‘灵’。他认为我们所有的观念都有一个我们意识不到的成因。但这个成因不是物质的，而是精神性的。” | Berkeley believed in a 'spirit.' He thought all our ideas have a cause beyond our consciousness, but that this cause is not of a material nature. It is spiritual. |
| 灵苏菲又开始咬指甲了。 | Sophie had started biting her nails again. |
| 艾伯特继续说：“根据柏克莱的看法，我们的灵魂可能是形成我们本身各种概念的原因，就像我们在做梦时一般。但世间只有另外一个意志或灵可能形成造就这个‘形体’世界的诸般概念。他说，万物都是因为这个灵而存在，这个灵乃是‘万物中的万物’的成因，也是‘所有事物存在之处’。” | Alberto continued: "According to Berkeley, my own soul can be the cause of my own ideas--just as when I dream--but only another will or spirit can be the cause of the ideas that make up the 'corporeal' world. Everything is due to that spirit which is the cause of 'everything in everything' and which 'all things consist in,' he said." |
| “他说的这个‘灵’是怎样的一个东西? ” | What 'spirit' was he talking about? |
| “他指的当然是天主。他宣称：‘我们可以说天主的存在比人的存在要更能够让人清楚地感知到。”’ | Berkeley was of course thinking of God. He said that 'we can moreover claim that the existence of God is far more clearly perceived than the existence of man.' |
| “难道连我们是否存在都不确定吗? ” | Is it not even certain that we exist? |
| “可以说是，也可以说不是。柏克莱说，我们所看见、所感觉到的每一件事物都是‘天主力量的作用’，因为天主‘密切存在于我们的意识中，造成那些我们不断体会到的丰富概念与感官体验’。他认为，我们周遭的世界与我们的生命全都存在于天主之中。他是万物唯一的成因，同时我们只存在于天主的心中。” | Yes, and no. Everything we see and feel is 'an effect of God's power,' said Berkeley. For God is 'intimately present in our consciousness, causing to exist for us the profusion of ideas and perceptions that we are constantly subject to.' The whole world around us and our whole life exist in God. He is the one cause of everything that exists. We exist only in the mind of God. |
| “太让人惊讶了。” | I am amazed, to put it mildly. |
| “因此，tobeornottobe并不是唯一的问题。问题在于我们是什么。我们真的是血肉之躯的人类吗? 我们的世界是由真实的事物组成的吗? 或者我们只是受到心灵的包围? ” | So 'to be or not to be' is not the whole question. The question is also who we are. Are we really human beings of flesh and blood? Does our world consist of real things--or are we encircled by the mind? |
| 苏菲再度咬起指甲来。 | Sophie continued to bite her nails. |
| 艾伯特继续说：“柏克莱不只质疑物质真实性的问题，他也提出了‘时间’和‘空间’是否绝对存在或独立存在的问题。他认为，我们对于时间与空间的认知可能也只是由我们的心灵所虚构的产物而已。我们的----两个星期并不一定等于上帝的一两个星期……” | Alberto went on: "Material reality was not the only thing Berkeley was questioning. He was also questioning whether 'time' and 'space' had any absolute or independent existence. Our own perception of time and space can also be merely figments of the mind. A week or two for us need not be a week or two for God ..." |
| “你刚才说柏克莱认为这个万物所存在于其中的灵乃是天主? ” | You said that for Berkeley this spirit that everything exists in is the Christian God. |
| “是的。但对我们来说……” | Yes, I suppose I did. But for us ... |
| “我们? ” | Us? |
| “……对于你我来说，这个‘造成万物中之万物’的‘意志或灵’可能是席德的父亲。” | For us--for you and me--this 'will or spirit' that is the 'cause of everything in everything' could be Hilde's father. |
| 苏菲震惊极了。她的眼睛睁得大大的，一副不可置信的样子。 | Sophie's eyes opened wide with incredulity. |
| 但同时她也开始悟出一些道理来。 | Yet at the same time a realization began to dawn on her. |
| “你真的这么想吗? ” | Is that what you think? |
| “除此之外，我看不出还有别的可能。只有这样，才能解释我们所经历的这些事情，包括那些到处出现的明信片和标语、汉密士开口说人话……还有我经常不由自主地叫错你的名字。” | I cannot see any other possibility. That is perhaps the only feasible explanation for everything that has happened to us. All those postcards and signs that have turned up here and there... Hermes beginning to talk ... my own involuntary slips of the tongue. |
| “我……” | I... |
| “我居然叫你苏菲，席德。我一直都知道你的名字不叫苏菲。” | Imagine my calling you Sophie, Hilde! I knew all the time that your name wasn't Sophie. |
| “你说什么? 你这回是真的胡涂了。” | What are you saying? Now you are definitely confused. |
| “是的，我的脑子正转呀转的，像围绕燃烧的恒星旋转的一颗晕眩的星球。” | Yes, my mind is going round and round, my child. Like a giddy planet round a burning sun. |
| “而那颗恒星就是席德的父亲吗? ” | And that sun is Hilde's father? |
| “可以这么说。” | You could say so. |
| “你是说他有点像是在扮演我们的上帝吗? ” | Are you saying he's been a kind of God for us? |
| “坦白说，是的。他应该觉得惭愧才对。” | To be perfectly candid, yes. He should be ashamed of himself! |
| “那席德呢? ” | What about Hilde herself? |
| “她是个天使，苏菲。” | She is an angel, Sophie. |
| “天使? ” | An angel? |
| “因为她是这个‘灵’诉求的对象。” | Hilde is the one this 'spirit' turns to. |
| “你是说艾勃特把关于我们的事告诉席德? ” | Are you saying that Albert Knag tells Hilde about us? |
| “也可能是写的。因为我们不能感知那组成我们的现实世界的物质，这是我们到目前为止所学到的东西。我们无法得知我们的外在现实世界是由声波组成还是由纸和书写的动作组成。根据柏克莱的说法，我们唯一能够知道的就是我们是灵。” | Or writes about us. For we cannot perceive the matter itself that our reality is made of, that much we have learned. We cannot know whether our external reality is made of sound waves or of paper and writing. According to Berkeley, all we can know is that we are spirit. |
| “而席德是个天使……” | "And Hilde is an angel..." |
| “是的，席德是个天使。我们就说到这里为止吧。生日快乐，席德!” | Hilde is an angel, yes. Let that be the last word. Happy birthday, Hilde! |
| 突然间房里充满了一种红光。几秒钟后，他们听见雷电劈空声音，整栋房子都为之摇撼。 | Suddenly the room was filled with a bluish light. A few seconds later they heard the crash of thunder and the whole house shook. |
| “我得回家了。”苏菲说。她站起身，跑到前门。她刚走出来，厉本在门廊上睡午觉的汉密士就醒过来了。她走时，仿佛听到它说“再见，席德。” | I have to go, said Sophie. She got up and ran to the front door. As she let herself out, Hermes woke up from his nap in the hallway. She thought she heard him say, "See you later, Hilde." |
| 苏菲冲下楼梯，跑到街上。整条街都空无一人。雨已经开始滂沱地下着。 | Sophie rushed down the stairs and ran out into the street. It was deserted. And now the rain came down in torrents. |
| 偶尔有一两辆车在雨中穿梭而过。但却连一辆公车的影踪也没有。苏菲跑过大广场，然后穿过市区。她一边跑时，脑中不断浮现一个念头。 | One or two cars were plowing through the downpour, but there were no buses in sight. Sophie ran across Main Square and on through the town. As she ran, one thought kept going round and round in her mind: |
| 明天就是我的生日了，苏菲心想。在十五岁生日前夕突然领悟到生命只不过是一场梦境而已，那种感觉真是分外苦涩啊！就好像是你中了一百万大奖，正要拿到钱时，却发现这只不过是南柯一梦。 | Tomorrow is my birthday* Isn't it extra bitter to realize that life is only a dream on the day before your fifteenth birthday? It's like dreaming you won a million and then just as you're getting the money you wake up. |
| 苏菲啪哒啪哒地跑过泥泞的运动场。几分钟后，她看见有人跑，向她，原来是妈妈。此时闪电正发怒般一再劈过天际。 | Sophie ran across the squelching playing field. Minutes later she saw someone come running toward her. It was her mother. The sky was pierced again and again by angry darts of lightning. |
| 当她们跑到彼此身边时，妈妈伸出手臂搂着苏菲。 | When they reached each other Sophie's mother put her arm around her. |
| “孩子，我们到底发生什么事了? ” | What's happening to us, little one? |
| “我不知道，”苏菲啜泣。“好像一场噩梦一样。” | I don't know, Sophie sobbed. "It's like a bad dream." |
| 23 - 柏客来 | 23 - Bjerkely |
| ……曾祖母向一名吉普赛妇人买的一面古老魔镜…… | ...an old magic mirror Great-grandmother had bought from a Gypsy woman ... |
| 在黎乐桑郊区古老的船长屋的阁楼里，席德醒来了。她看看钟，才六点，但天色已经大亮。早晨的太阳已经将房间内的一整面墙壁都照亮了。 | Hilde Moller Knag awoke in the attic room in the old captain's house outside Lillesand. She glanced at the clock. It was only six o'clock, but it was already light. Broad rays of morning sun lit up the room. |
| 她起床走向窗前，经过书桌时停了一下，看见桌上写着：一九九O年六月十四日星期四。她把这页撕了下来，揉成一团，丢进字纸篓中。 | She got out of bed and went to the window. On the way she stopped by the desk and tore a page off her calendar. Thursday, June 14, 1990. She crumpled the page up and threw it in her wastebasket. |
| 现在桌历上的日期是一九九O年六月十五日星期五，簇新的日历纸闪闪发亮。早在今年一月时，她就在这一页上写下了“十五岁生日”这几个字。她觉得能在十五日这一天过十五岁生日实在很特别。这种机会一生只有一次。 | Friday, June 15, 1990, said the calendar now, shining at her. Way back in January she had written "15th birthday" on this page. She felt it was extra-special to be fifteen on the fifteenth. It would never happen again. |
| 十五岁!今天岂不是她过成人生活的第一天吗? 所以，她不能再回床上去睡了。再说，今天是学校放暑假前的最后一天，学生下午一点钟必须在教堂集合。更何况，再过一个星期，爸爸就从黎巴嫩回来了。他答应要在仲夏节前回家。 | Fifteen! Wasn't this the first day of her adult life? She couldn't just go back to bed. Furthermore, it was the last day of school before the summer vacation. The students just had to appear in church at one o'clock. And what was more, in a week Dad would be home from Lebanon. He had promised to be home for Midsummer Eve. |
| 席德站在窗前，俯瞰着外面的花园，以及红色的小船屋后面的平台。夏天用的汽艇还没有抬出来，但那条老旧的小船已经系在平台边了。她想到昨夜的那场倾盆大雨，便提醒自己今天一定要记得把小舟里的积水舀出来。 | Hilde stood by the window and looked out over the garden, down toward the dock behind the little red boat-house. The motorboat had not yet been brought out for the summer, but the old rowboat was tied up to the dock. She must remember to bail the water out of it after last night's heavy downpour. |
| 现在，她俯视着那个小海湾，想起她还是个六岁的小女孩时，有一次曾经爬进那条小船，独自一人划到狭湾去。后来她掉到水里，勉强挣扎着上岸，然后浑身湿淋淋的穿过矮树篱；当她站在花园里仰望着她家的房子时，她妈妈跑过来了。那条小船和两支桨就一直在狭湾里漂浮着。如今她偶尔还会梦见小船空无一人、径自漂流的情景。那真是很令人难为情的一次经验。 | As she was looking out over the little bay, she remembered the time when as a little girl of six she had climbed up into the rowboat and rowed out into the bay alone. She had fallen overboard and it was all she could do to struggle ashore. Drenched to the skin, she had pushed her way through the thicket hedge. As she stood in the garden looking up at the house, her mother had come running toward her. The boat and both oars were left afloat in the bay. She still dreamed about the boat sometimes, drifting on its own, abandoned. It had been an embarrassing experience. |
| 她家的这座园子花草既不特别繁茂，也没有经过刻意修整，但却相当宽敞。这是属于她的花园。园里那棵久经风霜的苹果树和几株光秃秃的灌木经过严寒的冬季暴风雪洗礼之后，仍然劲挺。在早晨明亮的阳光下，花岗岩与灌木丛之间的草坪上那座老旧的秋千显得分外孤零。秋千上的沙发垫子已经不见了。可能是昨天夜里妈妈匆匆跑出去收进来以免被雨淋湿。 | The garden was neither especially luxuriant nor particularly well kept. But it was large and it was Hilde's. A weather-beaten apple tree and a few practically barren fruit bushes had just about survived the severe winter storms. The old glider stood on the lawn between granite rocks and thicket. It looked so forlorn in the sharp morning light. Even more so because the cushions had been taken in. Mom had probably hurried out late last night and rescued them from the rain. |
| 为了避免暴风的吹袭，这座大花园四周都种有桦树。正是因为这些桦树，这栋房子才在一百多年前被改名为“柏客来”山庄。 | There were birch trees--bj0rketreer--all around the large garden, sheltering it partly, at least, from the worst squalls. It was because of those trees that the house had been renamed Bjerkely over a hundred years ago. |
| 这座山庄是在十九世纪末由席德的曾祖父兴建的。他是一艘大帆船的船长，也因此到现在还有许多人称这座宅子为“船长屋”。 | Hilde's great-grandfather had built the house some years before the turn of the century. He had been a captain on one of the last tall sailing ships. There were a lot of people who continued to call it the captain's house. |
| 今天早晨花园里仍留有昨夜豪雨的痕迹。这场雨在昨天黄昏时突然下了起来，到了夜里，席德几度被怒吼的雷声惊醒。但是今天却是万里无云的晴朗天气。 | That morning the garden still showed signs of the heavy rain that had suddenly started late last evening. Hilde had been awakened several times by bursts of thunder. But today there was not a cloud in the sky. |
| 在风雨过后，万物显得如此清新。过去好几个星期以来，天气一直炎热干燥，以致桦树的叶尖已经长出了难看的黄色斑点。现在，大地宛如刚刚经过一番清洗。席德觉得自己的童年仿佛也随着这场风雨一去不返。 | Everything is so fresh after a summer storm like that. It had been hot and dry for several weeks and the tips of the leaves on the birch trees had started to turn yellow. Now it was as if the whole world had been newly washed. It seemed as if even her childhood had been washed away with the storm. |
| “春天的芽苞爆裂时确实是痛苦的……”不是有一位瑞典(还是芬兰? )的女诗人说过类似的话吗? | Indeed, there is pain when spring buds burst... Wasn't there a Swedish poet who had said something like that? Or was she Finnish? |
| 席德站在祖母的老五斗柜上方挂的那面沉重的铜镜前。 | Hilde stood in front of the heavy brass mirror hanging on the wall above Grandmother's old dresser. |
| 她好看吗? | Was she pretty? |
| 至少长得不丑。也许是介于两者之间…… | She wasn't ugly, anyway. Maybe she was kind of in-between ... |
| 她有一头金色的长发。以前她总是希望自己的发色能够更亮或更暗一些，因为像这样不上不下的颜色看起来是如此平凡无奇。 还好她的头发天生微鬈，不需要像她那些朋友一般费尽心思，只为了让头发鬈起一点点。 | She had long, fair hair. Hilde had always wished her hair could be either a bit fairer or a bit darker. This in-between color was so mousy. On the positive side, there were these soft curls. Lots of her friends struggled to get their hair to curl just a little bit, but Hilde's hair had always been naturally curly. |
| 她的另一个优点是一双深绿色的眼睛。“真的是绿色的吗? ”以前她的叔叔婶婶们总是这么说，同时一边俯身端详她。 | Another positive feature, she thought, were her deep green eyes. "Are they really green?" her aunts and uncles used to say as they bent over to look at her. |
| 席德站在镜前，注视着自己的面容。她还是小女孩吗? 或是已经长成少女了? 她觉得两者都不是。她的身体也许已经颇有女人味了，但她的脸却还是像一个未成熟的苹果。 | Hilde considered whether the image she was studying was that of a girl or that of a young woman. She decided it was neither. The body might be quite womanly, but the face reminded her of an unripe apple. |
| 这面古老的镜子总是让席德想起她的父亲，因为它从前一度挂在“工作室”里。那间“工作室”就在船屋上面，是她父亲读书、写作、休息的地方。他一直希望能写一些有意义的东西。有一次他曾经试着写一本小说，却一直没有完成。他写的诗和他画的岛屿素描不时刊登在一家全国性期刊上。席德每次看到爸爸的名字“艾勃特”登出来，都觉得好骄傲。这样的事在黎乐桑还是不太常见的。 | There was something about this old mirror that always made Hilde think of her father. It had once hung down in the "studio." The studio, over the boathouse, was her father's combined library, writer's workshop, and retreat. Albert, as Hilde called him when he was home, had always wanted to write something significant. Once he had tried to write a novel, but he never finished it. From time to time he had had a few poems and sketches of the archipelago published in a national journal. Hilde was so proud every time she saw his name in print. ALBERT KNAG. It meant something in Lillesan^, anyway. Her great-grandfather's name had also been Albert. |
| 对于，这面镜子!许多年前她的爸爸曾经开玩笑说，他只有在看着这面铜镜时才能对着镜中的影像同时眨动双眼，因为它是曾祖母刚结完婚后向一个吉普赛妇人买的古老魔镜。 | The mirror. Many years ago her father had joked about not being able to wink at your own reflection with both eyes at the same time, except in this brass mirror. It was an exception because it was an old magic mirror Great-grandmother had bought from a Gypsy woman just after her wedding. |
| 席德曾经试了无数次，但发现要对着镜子眨动双眼几乎就像要逃离自己的影子一样困难。最后爸妈把这件传家宝给了她，由她保存。这几年来她仍然不时练习这个不太可能达成的技巧。 | Hilde had tried for ages, but it was just as hard to wink at yourself with both eyes as to run away from your own shadow. In the end she had been given the old family heirloom to keep. Through the years she had tried from time to time to master the impossible art. |
| 她今天思绪汹涌，不停想着一些有关自己的事。但这是很正常的，毕竟她已经十五岁了…… | Not surprisingly, she was pensive today. And not unnaturally, she was preoccupied with herself. Fifteen years old ... |
| 生日礼物这时她偶然瞥见床头几上有一个大包裹，用美丽的蓝纸包着，并绑着红色的丝带。不用说，一定是一份生日礼物！ | She happened to glance at her bedside table. There was a large package there. It had pretty blue wrapping and was tied with a red silk ribbon. It must be a birthday present! |
| 难道这就是爸爸说过要送她的那份神秘的大礼物吗?他从黎巴嫩寄来的明信片中曾经给她许多扑朔迷离的提示，可是却说他“严格禁止自己泄漏天机”。 | Could this be the present? The great big present from Dad that had been so very secret? He had dropped so many cryptic hints in his cards from Lebanon. But he had "imposed a severe censorship on himself." |
| 他在信里透露，这份礼物会“愈来愈大”。然后他又提到一个她很快就会见到的女孩，并说他把寄给她的明信片也寄了一份给那女孩。席德曾试着套妈妈的话，希望她能透露一点口风，但妈妈也不知道爸爸在玩什么把戏。 | The present was something that "grew bigger and bigger," he had written. Then he had said something about a girl she was soon to meet--and that he had sent copies of all his cards to her. Hilde had tried to pump her mother for clues, but she had no idea what he meant, either. |
| 在各种提示中，最奇怪的一项是：这礼物将是一份她“可与别人共享的”的东西。席德的爸爸为联合国工作不是没有目的的。他的脑袋里有许多想法，其中之一就是联合国应该成为一个类似世界政府的机构。他曾经在一张明信片里表示，希望联合国有一天真的能够使全人类团结起来。 | The oddest hint had been that the present could perhaps be "shared with other people." He wasn't working for the UN for nothing! If her father had one bee in his bonnet--and he had plenty--it was that the. UN ought to be a kind of world government. May the UN one day really be able to unite the whole of humanity, he had written on one of his cards. |
| 待会儿，妈妈将会拿着面包和汽水及挪威小国旗上楼到她的房里来唱生日快乐歌。她可以在妈妈来到之前打开这个包裹吗? | Was she allowed to open the package before her mother came up to her room singing "Happy Birthday to You," with pastry and a Norwegian flag? Surely that was why it had been put there? |
| 应该可以吧。要不然它为什么会放在那儿呢? 她悄悄走上前去，拿起那个包裹。乖乖！很重呢!她看到上面贴着一张纸，写着：“给席德的十五岁生日礼物，爸爸赠。” | She walked quietly across the room and picked up the package. It was heavy! She found the tag: To Hilde on her 15th birthday from Dad. |
| 她坐在床上，小心地解开那条红色的丝带，然后打开蓝色的包装纸。 | She sat on the bed and carefully untied the red silk ribbon. Then she undid the blue paper. |
| 里面是一个大大的讲义夹。 | It was a large ring binder. |
| 这就是爸爸给她的生日礼物吗? | Was this her present? |
| 这就是他大费周章为她准备的十五岁生日礼物吗? 这就是那份会愈来愈大，可以与别人共享的礼物吗? | Was this the fifteenth-birthday present that there had been so much fuss about? The present that grew bigger and bigger and could be shared with other people? |
| 席德很快发现讲义夹内装满了打好字的纸张。她认出这是爸爸用他带到黎巴嫩的那架打字机打出来的字。 | A quick glance showed that the ring binder was rilled with typewritten pages. Hilde recognized them as being from her father's typewriter, the one he had taken with him to Lebanon. |
| 难道他为她写了一本书? | Had he written a whole book for her? |
| 第一页上面有用手写的几个大字： | On the first page, in large handwritten letters, was the title, |
| 苏菲的世界 | SOPHIE'S WORLD. |
| 书名下面用打字机打了两行诗： | Farther down the page there were two typewritten lines of poetry: |
| 真实启蒙之于人如同阳光之于土 | TRUE ENLIGHTENMENT IS TO MAN LIKE SUNLIGHT TO THE SOIL |
| 葛朗维格(N．F．S．Grundtvig) | --N.F.S. Grundtvig |
| 席德翻到下一页，也就是第一章的开始。这章题名为《伊甸园》。席德爬上床，舒服地坐在那儿，将讲义夹放在膝盖上，开始看了起来： | Hilde turned to the next page, to the beginning of the first chapter. It was entitled "The Garden of Eden." She got into bed, sat up comfortably, resting the ring binder against her knees, and began to read. |
| 苏菲放学回家了。有一段路她和乔安同行，她们谈着有关机器人的问题。乔安认为人的脑子就像一部很先进的电脑，这点苏菲并不大赞同。她想：人应该不只是一台机器吧? | Sophie Amundsen was on her way home from school. She had walked the first part of the way with Joanna. They had been discussing robots. Joanna thought the human brain was like an advanced computer. Sophie was not certain she agreed. Surely a person was more than a piece of hardware? |
| 席德看着看着，忘记了其他一切的事情，甚至忘记了今天是她的生日。她读着读着，脑海中不时浮现一个问号：爸爸写了一本书吗? | Hilde read on, oblivious of all else, even forgetting that it was her birthday. From time to time a brief thought crept in between the lines as she read: Had Dad written a book? |
| 他在黎巴嫩时是否终于开始撰写那部很有意义的小说，并且完成了呢? 他以前时常抱怨他在那儿不知该如何打发时间。 | Had he finally begun on the significant novel and completed it in Lebanon? He had often complained that time hung heavily on one's hands in that part of the world. |
| 苏菲的爸爸也离家很远。她也许就是那个席德将要开始认识的女孩…… | Sophie's father was far from home, too. She was probably the girl Hilde would be getting to know ... |
| 唯有清晰的意识到有一天她终将死去，她才能够体会活在世上是多么美好……世界从何而来? ……在某一时刻，事物必然曾经从无到有。然而，这可能吗? | Only by conjuring up an intense feeling of one day being dead could she appreciate how terribly good life was... . Where does the world come from? ... At some point something must have come from nothing. But was that possible? Wasn't that just as impossible as the idea that the world had always existed? |
| 这不就像世界一直存在的看法一样不可思议吗? 席德读着读着。当她读到苏菲接到一封来自黎巴嫩的明信片，上面写着：“苜蓿路三号，苏菲收，请代转席德”时，不禁困惑地扭动着腿。 | Hilde read on and on. With surprise, she read about Sophie Amundsen receiving a postcard from Lebanon: "Hilde Moller Knag, c/o Sophie Amundsen, 3 Clover Close..." |
| 亲爱的席德： | Dear Hilde, |
| 你满十五岁了，生日快乐!我想你会明白，我希望给你一样能帮助你成长的生日礼物。原谅我请苏菲代转这张卡片，因为这样最方便。 | Happy 15th birthday. As I'm sure you'll understand, I want to give you a present that will help you grow. Forgive me for sending the card c/o Sophie. It was the easiest way. |
| 爱你的老爸 | Love from Dad. |
| 这个促狭鬼!席德知道爸爸一向爱耍花样，但今天他才真正教她开了眼界。他没有将卡片绑在包裹上，而是将它写进书里了。 | The joker! Hilde knew her father had always been a sly one, but today he had really taken her by surprise! Instead of tying the card on the package, he had written it into the book. |
| 只是可怜了苏菲，她一定困惑极了。 | But poor Sophie! She must have been totally confused! |
| 怎么会有父亲把生日卡寄到苏菲家? 这明明不是给她的呀!什么样的父亲会故意把信寄到别人家，让女儿收不到生日卡呢? 为什么他说这是“最方便”的呢? | Why would a father send a birthday card to Sophie's address when it was quite obviously intended to go somewhere else? What kind of father would cheat his own daughter of a birthday card by purposely sending it astray? How could it be "the easiest way"? |
| 更何况，苏菲要怎样才能找到这个名叫席德的人? | And above all, how was she supposed to trace this Hilde person? |
| 是呀，她怎么找得到呢? | No, how could she? |
| 席德翻了两三页，然后开始读第二章“魔术师的礼帽”。她很快便读到那个神秘的人写给苏菲的长信。她屏住了呼吸。 | Hilde turned a couple of pages and began to read the second chapter, "The Top Hat." She soon came to the long letter which a mysterious person had written to Sophie. |
| 想知道为何我们会在这儿并不像搜集邮票一样是一种休闲式的兴趣。那些对这类问题有兴趣的人所要探讨的，乃是自地球有人类以来人们就一直辩论不休的问题。 | Being interested in why we are here is not a "casual" interest like collecting stamps. People who ask such questions are taking part in a debate that has gone on as long as man has lived on this planet. |
| “苏菲真是累极了。”席德也是。爸爸为她的十五岁生日写了一本书，而这是一本又奇怪又精彩的书。 | Sophie was completely exhausted. So was Hilde. Not only had Dad written a book for her fifteenth birthday, he had written a strange and wonderful book. |
| 简而言之，这世界就像魔术师从他的帽子里拉出的一只白兔。只是这白兔的体积极其庞大，因此这场戏法要数十亿年才变得出来，所有的生物都出生于这只兔子的细毛顶端，他们刚开始对于这场令人不可置信的戏法感到惊奇。然而当他们年纪愈长，也就愈深入兔予的毛皮，并且待了下来…．．． | To summarize briefly: A white rabbit is pulled out of a top hat. Because it is an extremely large rabbit, the trick takes many billions of years. All mortals are born at the very tip of the rabbit's fine hairs, where they are in a position to wonder at the impossibility of the trick. But as they grow older they work themselves ever deeper into the fur. And there they stay . . . |
| 苏菲并不是唯一觉得自己正要在兔子的毛皮深处找到一个舒适的地方待下来的人。 | Sophie was not the only one who felt she had been on the point of finding herself a comfortable place deep down in the rabbit's fur. |
| 今天是席德的十五岁生日。她觉得现在正是她决定未来的道路应该怎么走的时候。 | Today was Hilde's fifteenth birthday, and she had the feeling it was time to decide which way she would choose to crawl. |
| 她读到希腊自然派哲学家的学说。席德知道爸爸一向对哲学很有兴趣，他曾经在报纸上发表过一篇主张哲学应该列入学校基本课程的文章，题目为：“为何哲学应该列入学校课程? ”他甚至曾在席德的班上举行的家长会中提出这项建议，让席德觉得很不好意思。 | She read about the Greek natural philosophers. Hilde knew that her father was interested in philosophy. He had written an article in the newspaper proposing that philosophy should be a regular school subject. It was called "Why should philosophy be part of the school curriculum?" He had even raised the issue at a PTA meeting in Hilde's class. Hilde had found it acutely em-barrassing. |
| 席德看了一下时钟。七点半了。大概还要再过半小时，妈妈才会端着早餐托盘上楼来。谢天谢地，因为现在她满脑子都是苏菲和那些哲学问题。她读到德谟克里特斯那一章。苏菲正在思考一个问题：为什么积木是世间上最巧妙的玩具? 然后她又在信箱里发现了一个“棕色的大信封”： | She looked at the clock. It was seven-thirty. It would probably be half an hour before her mother came up with the breakfast tray, thank goodness, because right now she was engrossed in Sophie and all the philosophical questions. She read the chapter called "Democritus." First of all, Sophie got a question to think about: Why is Lego the most ingenious toy in the world? Then she found a large brown envelope in the mailbox: |
| 德谟克里特斯同意前面几位哲学家的看法，认为自然界的转变不是因为任何事物真的有所“改变”。他相信每一种事物都是由微小的积木所组成，而每一块积木都是永恒不变的。德谟克里特斯把这些最小的单位称为原子。 | Democritus agreed with his predecessors that transformations in nature could not be due to the fact that anything actually "changed." He therefore assumed that everything was built up of tiny invisible blocks, each of which was eternal and immutable. Democritus called these smallest units atoms. |
| 席德读到苏菲在床底下发现那条红色丝巾时，不禁大感生气。 | Hilde was indignant when Sophie found the red silk scarf under her bed. |
| 原来它跑到那里去了!可是丝巾怎么可能跑到一个故事里去呢?它一定是在别的地方…… | So that was where it was! But how could a scarf just disappear into a story? It had to be someplace... |
| 有关苏格拉底那一章一开始是苏菲在报纸上看到“挪威联合国部队在黎巴嫩的消息”。爸爸就是这样!他很在意挪威人对联合国和平部队的任务不感兴趣这件事，所以才故意做这样的安排，让苏菲非关心不可。这样他就可以把这件事写进他的故事里，借此得到一些媒体的注意。 | The chapter on Socrates began with Sophie reading "something about the Norwegian UN battalion in Lebanon" in the newspaper. Typical Dad! He was so concerned that people in Norway were not interested enough in the UN forces' peacekeeping task. If nobody else was, then Sophie would have to be. In that way he could write it into his story and get some sort of attention from the media. |
| 席德读到哲学家写给苏菲的信后面的附注时，不禁笑了起来。附注的内容是这样的： | She had to smile as she read the P.P.S. in the philosophy teacher's letter to Sophie: |
| 如果你在某处看到一条红色的丝巾，请加以保管，那样的东西常常会被人拿错。尤其是在学校等地，而我们这儿又是一所哲学学校。 | If you should come across a red silk scarf anywhere, please take care of it. Sometimes personal property gets mixed up. Especially at school and places like that, and this is a philosophy school. |
| 席德听到妈妈上楼的脚步声。在她敲门前，席德已经开始读到苏菲在她的密洞中发现雅典的录影带那一段。 | Hilde heard her mother's footsteps on the stairs. Before she knocked on the door, Hilde had begun to read about Sophie's discovery of the video of Athens in her secret den. |
| “祝你生日快乐!祝你生日快乐!……” | Happy birthday ... |
| 楼梯上到一半，妈妈就已经开始唱了。 | Her mother had begun to sing halfway up the stairs. |
| “亲爱的席德，生日快乐!祝你生日快乐!” | Happy birthday, dear Hilde, happy birthday to you! |
| “请进。”席德说。这时她正读到哲学家老师从希腊高城向苏菲说话。看起来他和席德的爸爸几乎一模一样，留了一嘴“修剪整齐的黑胡子”，头戴蓝扁帽。 | Come in, said Hilde, in the middle of the passage where the philosophy teacher was talking directly to Sophie from the Acropolis. He looked almost exactly like Hilde's father--with a "black, well-trimmed beard" and a blue beret. |
| “席德，生日快乐！” | Happy birthday, Hilde! |
| “嗯。” | Uh-huh. |
| “席德? ” | Hilde? |
| “放在那儿就好了。” | Just put it there. |
| “你不……? ” | Aren't you going to ... ? |
| “你没看到我正在看东西吗? ” | You can see I'm reading. |
| “真奇妙呀，你已经十五岁了!” | Imagine, you're fifteen! |
| “妈，你有没有去过雅典? ” | Have you ever been to Athens, Mom? |
| “没有，你问这干嘛? ” | No, why do you ask? |
| “那些古老的神庙到现在还屹立不摇，多奇妙呀!它们真的已经有两千五百年的历史了。还有，最大的一座名叫‘处女之地’。” | It's so amazing that those old temples are still standing. They are actually 2,500 years old. The biggest one is called the Virgin's Place, by the way. |
| “你打开爸爸给你的礼物了吗? ” | Have you opened your present from Dad? |
| “什么礼物? ” | What present? |
| “席德，请你把头抬起来。你怎么一副迷迷糊糊的样子? ” | "You must look up now, Hilde. You're in a complete daze." |
| 席德让讲义夹滑到她的怀中。 | Hilde let the large ring binder slide down onto her lap. |
| 此时妈妈正站在床头，手端着托盘，俯身看着她。托盘上有几根已经点燃的蜡烛，几个夹着鲜虾沙拉的奶油面包和一罐汽水。旁，边也有一个小包裹。妈妈站在那儿，两手端着托盘，一边的腋下夹着一面旗子，样子很笨拙。 | Her mother stood leaning over the bed with the tray. On it were lighted candles, buttered rolls with shrimp salad, and a soda. There was also a small package. Her mother stood awkwardly holding the tray with both hands, with a flag under one arm. |
| “喔，谢谢妈妈。你真好，可是你看我现在正忙着呢!” | Oh, thanks a lot, Mom. It's sweet of you, but I'm really busy. |
| “你今天下午一点才要上学。” | You don't have to go to school till one o'clock. |
| 这时席德似乎才想起自己身在何处。妈妈把托盘放在床头几上。 | Not until now did Hilde remember where she was, and her mother put the tray down on the bedside table. |
| “对不起，妈。我完全被这东西吸引住了。” | Sorry, Mom. I was completely absorbed in this. |
| “席德，他写些什么?我和你一样一直搞不清楚你爸爸葫芦里卖什么膏药。这几个月来没听他讲过一句让人听得懂的话。” | What is it he has written, Hilde? I've been just as mystified as you. It's been impossible to get a sensible word out of him for months. |
| 不知道为什么，席德觉得很不好意思。 | For some reason Hilde felt embarrassed. |
| “喔，只不过是个故事而已。” | Oh, it's just a story. |
| “一个故事? ” | A story? |
| “嗯，一个故事，也是一部哲学史。反正是这类的东西啦。” | Yes, a story. And a history of philosophy. Or something like that. |
| “你不想打开我送你的礼物吗? ” | Aren't you going to open the package from me? |
| 席德不想偏心，所以她立刻打开妈妈送的那个小包裹。原来是一条金链子。 | Hilde didn't want to be unfair, so she opened her mother's present right away. It was a gold bracelet. |
| “很漂亮。多谢，妈!” | It's lovely, Mom! Thank you very much! |
| 席德从床上站起来，给了妈妈一个拥抱。 | Hilde got out of bed and gave her mother a hug. |
| 她们坐着聊了一会儿。 | They sat talking for a while. |
| 然后席德说：“妈，可不可以请你离开了。现在他正站在高城居高临下呢。” | Then Hilde said, "I have to get back to the book, Mom. Right now he's standing on top of the Acropolis." |
| “谁? ” | Who is? |
| “我不知道，苏菲也不知道。问题就在这里。” | I've no idea. Neither has Sophie. That's the whole point. |
| “我也该去上班了，别忘了吃点东西。我已经把你的衣服挂在楼下了。” | Well, I have to get to work. Don't forget to eat something. Your dress is on a hanger downstairs. |
| 妈妈终于下去了，苏菲的哲学老师也是。他从高城循着阶梯往下走，然后站在法院小丘的岩石上，不久就消失在雅典古广场的人群间。 | Finally her mother disappeared down the stairs. So did Sophie's philosophy teacher; he walked down the steps from the Acropolis and stood on the Areopagos rock before appearing a little later in the old square of Athens. |
| 当席德看到那些古老的建筑突然从废墟中再现时，不禁打了一个冷颤。她爸爸最得意的构想之一，就是让联合国所有的会员国共同参与重建雅典广场的工作，使它成为进行哲学讨论与裁军会谈的场所。他认为这样一个庞大的计划将可使世界各国团结一致，他说：“毕竟我们在兴建油井和月球、火箭方面已经成功了。” | Hilde shivered when the old buildings suddenly rose from the ruins. One of her father's pet ideas had been to let all the United Nations countries collaborate in reconstructing an exact copy of the Athenian square. It would be the forum for philosophical discussion and also for disarmament talks. He felt that a giant project like that would forge world unity. "We have, after all, succeeded in building oil rigs and moon rockets." |
| 然后，席德读到了柏拉图的学说。 | Then she read about Plato. |
| “灵魂渴望乘着爱的翅膀回‘家’，回到理型的世界中。它渴望自肉体的枷锁……” | The soul yearns to fly home on the wings of love to the world of ideas. It longs to be freed from the chains of the body ... |
| 苏菲爬过树篱，跟踪汉密士，但被它给摆脱了。在读了柏拉图的理论后，她继续深入树林，发现了小湖边的红色小木屋，里面挂着一幅“柏客来”的画。从书中的描述看来，那房子显然就是席德家。但是墙上另有一幅名叫“柏克莱”的男人的肖像。“多奇怪呀!” | Sophie had crawled through the hedge and followed Hermes, but the dog had escaped her. After having read about Plato, she had gone farther into the woods and come upon the red cabin by the little lake. Inside hung a painting of Bjerkely. From the description it was clearly meant to be Hilde's Bjerkely. But there was also a portrait of a man named Berkeley. "How odd!" |
| 席德将那本沉重的讲义夹放在床上，走到书架旁，找出“读书俱乐部”出版的那三册百科全书(这是她十四岁时的生日礼物)，开始查“柏克莱”这个人。找到了!柏克莱： | Hilde laid the heavy ring binder aside on the bed and went over to her bookshelf and looked him up in the three-volume encyclopedia she had been given on her fourteenth birthday. Here he was--Berkeley! |
| Berkeley，George，一六八五一一七五三年，英国哲学家，克罗尼地区的主教。他否认在人类的心灵之外存在着一个物质世界，认为我们的感官认知乃是自天主而来。他同时也以批评世俗的看法而闻名。主要著作是《人类知识原理》。 | Berkeley, George, 1685-1753, Eng. Philos., Bishop of Cloyne. Denied existence of a material world beyond the human mind. Our sense perceptions proceed from God. Main work: A Treatise Concerning the Principles of Human Knowledge (1710). |
| 的确是很古怪。席德站在那儿想了几秒钟，才回到床上的讲义夹旁。 | Yes, it was decidedly odd. Hilde stood thinking for a few seconds before going back to bed and the ring binder. |
| 爸爸一定是故意把那两幅画挂在墙上。但是“柏克莱”和“柏客来”这两者之间除了名字相似之外，还有什么关联呢? | In one way, it was her father who had hung the two pictures on the wall. Could there be any connection other than the similarity of names? |
| “柏克莱否认在人类心灵之外存在有物质世界，这种看法非常奇特，但也不容易反驳。尤其在苏菲身上倒很适用，因为她所有的“感官认知”不都是出自席德父亲的手笔吗? | Berkeley was a philosopher who denied the existence of a material world beyond the human mind. That was certainly very strange, one had to admit. But it was not easy to disprove such claims, either. As regards Sophie, it fitted very well. After all, Hilde's father was respon-sible for her "sense perceptions." |
| 不管怎样，她应该继续看下去。当她读到苏菲发现镜子里有一个女孩同时向她眨着双眼时，不禁仰头微笑起来。“那个女孩仿佛是在向苏菲眨眼，对她说：我可以看见你，苏菲。我在这儿，在另外一边。” | Well, she would know more if she read on. Hilde looked up from the ring binder and smiled when she got to the point where Sophie discovers the reflection of a girl who winks with both eyes. "The other girl had winked at Sophie as if to say: I can see you, Sophie. I am here, on the other side." |
| 后来，苏菲发现了那个绿色的皮夹，里面有钱，还有其他的东西。它怎样会跑到那儿去呢? | Sophie finds the green wallet in the cabin as well-- with the money and everything! How could it have made its way there? |
| 荒谬！有一刹那，席德真的相信苏菲找到了那个皮夹。然后她试着想象苏菲对这整件事的感受。她一定觉得很令人费解、很不可思议吧。 | Absurd! For a second or two Hilde had really believed that Sophie had found it. But then she tried to imagine how the whole thing must appear to Sophie. It must all seem quite inscrutable and uncanny. |
| 席德开始有一股强烈的欲望想要和苏菲见面。她想告诉她整件事情的始末。 | For the first time Hilde felt a strong desire to meet Sophie face to face. She felt like telling her the real truth about the whole business. |
| 现在苏菲必须在被人逮到之前离开小木屋，但小舟这时却正漂浮在湖面上。(当然啦，像爸爸这样的人怎会放弃重提当年小舟事件的机会呢? )席德喝了一口汽水，咬了一口鲜虾沙拉面包。这时她正读到那封谈“严谨”的逻辑学家亚理斯多德的信，其中提到亚理斯多德如何批评柏拉图的理论。 | But now Sophie had to get out of the cabin before she was caught red-handed. The boat was adrift on the lake, of course. (Her father couldn't resist reminding her of that old story, could he!) |
| 亚理斯多德指出，我们对于自己感官未曾经验过的事物就不可能有意识。 | Hilde gulped a mouthful of soda and took a bite of her roll while she read the letter about the "meticulous" Aristotle, who had criticized Plato's theories. |
| 柏拉图则会说：不先存在于理型世界中的事物就不可能出现在自然界中。亚理斯多德认为柏拉图如此的主张会使“事物的数目倍增”。 | Aristotle pointed out that nothing exists in consciousness that has not first been experienced by the senses. Plato would have said that there is nothing in the natural world that has not first existed in the world of ideas. Aristotle held that Plato was thus "doubling the number of things." |
| 席德从来不知道发明“动物、植物、矿物”这个游戏的人就是亚理斯多德。 | Hilde had not known that it was Aristotle who had invented the game of "animal, vegetable, or mineral." |
| 亚理斯多德想把大自然“房间”内的每样东西都彻底地分门别类。他想要证明自然界里的每一件事物都各自有其所属的类目或次类目。 | Aristotle wanted to do a thorough clearing up in nature's "room." He tried to show that everything in nature belongs to different categories and subcategories. |
| 当她读到亚理斯多德对女人的看法时，觉得非常生气，也很失望。没想到这么聪明的科学家居然是一个瞧不起人的大笨蛋。 | When she read about Aristotle's view of women she was both irritated and disappointed. Imagine being such a brilliant philosopher and yet such a crass idiot! |
| 亚理斯多德激发了苏菲清理房间的冲动。接着她在房里发现了那只一个月前从席德的衣柜里消失的白长袜!苏菲将所有艾伯特写来舶信都放在一个讲义夹里。“总共有五十多页。”但席德拿到的却有一百二十四页，不过其中还包括苏菲的故事还有所有艾伯特的来信。 | Aristotle had inspired Sophie to clean up her own room. And there, together with all the other stuff, she found the white stocking which had disappeared from Hilde's closet a month ago! Sophie put all the pages she had gotten from Alberto into a ring binder. "There were in all over fifty pages." For her own part, Hilde had gotten up to page 124, but then she also had Sophie's story on top of all the correspondence from Alberto Knox. |
| 下面这一章题名为“希腊文化”。一开始，苏菲发现了一张印有联合国吉普车照片的明信片。上面盖的邮戳是“六月十五日联合国部队”。这又是一张爸爸写给席德但没有投邮，却将它写进故事里的明信片。 | The next chapter was called "Hellenism." First of all, Sophie finds a postcard with a picture of a UN jeep. It is stamped UN Battalion, June 15. Another of these "cards" to Hilde that her father had put into the story instead of sending by mail. |
| 亲爱的席德： | Dear Hilde, |
| 我猜想你可能仍在庆祝你的十五岁生日。或者你接到信时，已经是第二天的早上了。无论如何，你都会收到我的礼物。从某个角度看，那是一份可以用一辈子的礼物。不过，我想向你再说一声生日快乐。也许你现在已经明白我为何把这些明信片寄给苏菲了。我相信她一定会把它们转交给你的。 | I assume you are still celebrating your fifteenth birthday. Or is this the morning after? Anyway, it makes no difference to your present. In a sense, that will last a lifetime. But I'd like to wish you a happy birthday one more time. Perhaps you understand now why I send the cards to Sophie. I am sure she will pass them on to you. |
| P．S：妈妈说你把你的皮夹弄丢了。我答应你我会给你一百五十决钱做为补偿。还有，在学校放暑假前你也许可以重办一张学生证。 | P.S. Mom said you had lost your wallet. I hereby promise to reimburse you the 150 crowns. You will probably be able to get another school I.D. before they close for the summer vacation. |
| 爱你的爸爸 | Love from Dad. |
| 不错嘛!她又可以多一百五十块钱了。他也许认为只送她一份自己做的礼物，实在是有点太寒酸了。 | Not bad! That made her 150 crowns richer. He probably thought a homemade present alone wasn't enough. |
| 如此看来，六月十五日那天也是苏菲的生日。但对苏菲而言，现在还是五月中旬。这一定是爸爸撰写那一章的时间，但他在写给席德的“生日卡”中所注明的日期都是六月十五日。可怜的苏菲，她跑到超级市场去和乔安会面的时候，心里一直纳闷： | So it appeared that June 15 was Sophie's birthday, too. But Sophie's calendar had only gotten as far as the middle of May. That must have been when her father had written this chapter, and he had postdated the "birthday card" to Hilde. But poor Sophie, running down to the supermarket to meet Joanna. |
| 这个席德是谁? 她爸爸为什么会认定苏菲可以找到她? 无论如何，他把明信片寄给苏菲，而不直接寄给他的女儿是说不通的。 | Who was Hilde? How could her father as good as take it for granted that Sophie would find her? In any case, it was senseless of him to send Sophie the cards instead of sending them directly to his daughter. |
| 席德读到普罗汀的理论时，也有宛如置身天外的感受。 | Hilde, like Sophie, was elevated to the celestial spheres as she read about Plotinus. |
| 世间存在的每一样事物都有这种神秘的神圣之光。我们可以看到它在向日葵或罂粟花中闪烁着光芒。在一只飞离枝头的蝴蝶或在水缸中优游穿梭的金鱼身上，我们可以看到更多这种深不可测的神秘之光。然而，最靠近上帝的还是我们的灵魂。唯有在灵魂中，我们才能与生命的伟大与神秘合而为一。事实上，在某些很偶然的时刻中，我们可以体验到自我就是那神圣的神秘之光。 | I believe there is something of the divine mystery in everything that exists. We can see it sparkle in a sunflower or a poppy. We sense more of the unfathomable mystery in a butterfly that flutters from a twig-- or in a goldfish swimming in a bowl. But we are closest to God in our own soul. Only there can we become one with the greatest mystery of life. In truth, at very rare moments we can experience that we ourselves are that divine mystery. |
| 这是席德到目前为止读到的最令人目炫神驰的一段文字，但它的内容却极其简单： | This was the most giddying passage Hilde had read up to now. But it was nevertheless the simplest. |
| 万物都是一体的，而这个“一体”便是万物所共有的神圣的奥秘。 | Everything is one, and this "one" is a divine mystery that everyone shares. |
| 这样的道理是不言可喻的，席德想。事实本来如此。而每一个人对“神圣”这个名词都可以有自己的解释。 | This was not really something you needed to believe. It is so, thought Hilde. So everyone can read what they like into the word "divine." |
| 她很快翻到下一章。苏菲和乔安在五月十七日前夕去露营。她们走到少校的小木屋…… | She turned quickly to the next chapter. Sophie and Joanna go camping the night before the national holiday on May 17. They make their way to the major's cabin... |
| 席德才读了几页便愤怒地将被子一掀，站起来在房内踱步，手中仍紧握住那本讲义夹。 | Hilde had not read many pages before she flung the bedclothes angrily aside, got up, and began to walk up and down, clutching the ring binder in her hands. |
| 这实在是太过分了! | This was just about the most impudent trick she had ever heard of. |
| 她爸爸让这两个女孩在林间的小木屋内，发现了他在五月的前两个星期寄给席德的所有明信片的副本。这些都确实是爸爸写给她的亲笔函，她曾经一读再读，每一个字她都记得。 | In that little hut in the woods, her father lets these two girls find copies of all the cards he had sent Hilde in the first two weeks of May. And the copies were real enough. Hilde had read the very same words over and over. She recognized every single word. |
| 亲爱的席德： | Dear Hilde, |
| 我现在内心满溢有关你生日的秘密，以致我一天里不得不好几次克制自己不要打电话回家，以免把事情搞砸了。那是一件会愈长愈大的事物。而你也知道，当一个东西愈长愈大，你就愈来愈难隐藏它了。 | I am now so bursting with all these secrets for your birthday that I have to stop myself several times a day from calling home and blowing the whole thing. It is something that simply grows and grows. And as you know, when a thing gets bigger and bigger it's more difficult to keep it to yourself. . . |
| 苏菲又上了一课，了解了犹太民族、希腊民族的特色以及他们的伟大文化。席德很高兴能对历史做这样的综览，因为她在学校里从未学到这些。老师们讲的似乎都是一些枝枝节节的东西。她读完这一课后，对耶稣与基督教有了新的认识。 | Sophie gets a new lesson from Alberto. It's all about Jews and Greeks and the two great cultures. Hilde liked getting this wide bird's-eye view of history. She had never learned anything like it at school. They only gave you details and more details. She now saw Jesus and Christianity in a completely new light. |
| 她喜欢那段引自歌德的文字：“不能汲取三千年历史经验的人没有未来可言。” | She liked the quote from Goethe: "He who cannot draw on three thousand years is living from hand to mouth." |
| 下面一章开始时，苏菲看到一张明信片贴在她家厨房的窗户上。当然，那又是一封寄给席德的生日卡： | The next chapter began with a piece of card which sticks to Sophie's kitchen window. It is a new birthday card for Hilde, of course. |
| 亲爱的席德：我不知道你看到这张卡片时，你的生日过了没有。我希望还没有，至少不要过太久。对于苏菲来说，一两个星期也许不像我们所认为的那么漫长。我将回家过仲夏节。到时，我们就可以一起坐在秋千上看海看几个小时。我有好多话要跟你说…… | Dear Hilde, I don't know whether it will still be your birthday when you read this card. I hope so, in a way; or at least that not too many days have gone by. A week or two for Sophie does not have to mean just as long for us. I shall be coming home for Midsummer Eve, so we can sit together for hours in the glider, looking out over the sea, Hilde. We have so much to talk about. . . |
| 然后艾伯特打电话给苏菲。这是她第一次听到他的声音。 | Then Alberto calls Sophie, and this is the first time she hears his voice. |
| “听起来好像在打仗一样。” | You make it sound like a war. |
| ；“我宁可说这是一场意志之战。我们必须吸引席德的注意力，并且设法使她在她父亲回到黎乐桑之前站在我们这边。” | I would rather call it a battle of wills. We have to attract Hilde's attention and get her over on our side before her father comes home to Lillesand. |
| 于是苏菲在一座十二世纪的古老岩石教堂内与扮成中世纪僧侣的艾伯特见面了。 | And then Sophie meets Alberto Knox disguised as a medieval monk in the twelfth-century stone church. |
| 天哪!那座教堂! | Oh, no, the church! |
| 席德看了看时间。一点十五分了……她完全忘记了时间。 | Hilde looked at the time. A quarter past one ... She had forgotten all about the time. |
| 在她生日这天不去上学也许没有什么关系，但这样一来她就没办法跟同学一起庆祝了。不过，反正已经有很多人祝她生日快乐了。 | Maybe it wouldn't matter so much that she cut school on her birthday. But it did mean that her classmates wouldn't be celebrating with her. Oh well, she had always had plenty of well-wishers. |
| 现在她读到艾伯特发表长篇大论那一段。这个人扮起中世纪教士的角色可真是一点也不费力。 | Soon she found herself receiving a long sermon. Alberto had no problem slipping into the role of a medieval priest. |
| 当她读到苏菲亚在梦中向席德佳显灵那一段，她再次去查她的百科全书，但两个名词都没查到。其实哪次不是这样呢? | When she read about how Sophia had appeared to Hildegard in visions, she turned once again to her encyclopedia. But this time she found nothing about either of them. Wasn't that typical! |
| 只要是关于女人的事，这百科全书就像月球表面一样什么也没有。 | As soon as it was a question of women or something to do with women, the en-cyclopedia was about as informative as a moon crater. |
| 难道整套书都经过“保护男人学会”审查过了吗? | Was the whole work censored by the Society for the Protection of Men? |
| 席德佳是传教士、作家、医生、植物学家兼生物学家。 | Hildegard of Bingen was a preacher, a writer, a doctor, a botanist, and a biologist. |
| “通常中世纪的妇女要比男人实际，甚至可能有科学头脑，在这方面席德佳也许是一个象征。” | She was "perhaps an example of the fact that women were often more practical, more scientific even, in the Middle Ages." |
| 然而“读书俱乐部”的百科全书却没有任何关于她的记载。真是烂透了! | But there was not a single word about her in the encyclopedia. How scandalous! |
| 席德从来没有听说过上帝也有“女性化的一面”或“母性”。她的名字是苏菲亚，可是那些出版商显然好像觉得不值得为她浪费油墨似的。 | Hilde had never heard that God had a "female side" or a "mother nature." Her name was Sophia, apparently--but she was apparently not worth printer's ink, either. |
| 她在百科全书中所能找到最近似的条款是关于君士坦丁堡(现在的伊斯坦堡)的圣苏菲亚教堂，名为HagiaSophia，意思是“神圣的智慧”。但里面却没有任何文字提到苏菲亚是女性。这不是言论节制是什么? | The nearest she could find in the encyclopedia was an entry about the Santa Sophia Church in Constantinople (now Istanbul), named Hagia Sophia, which means Sacred Wisdom. But there was nothing about it being female. That was censorship, wasn't it? |
| 说到显灵，席德认为苏菲也曾向她“显灵”过，因为她一直都在想象这个长了一头直发的女孩是什么模样… | Otherwise, it was true enough that Sophie had revealed herself to Hilde. She was picturing the girl with the straight hair all the time ... |
| 苏菲在圣玛莉教堂几乎待了一整个晚上。她回到家后，站在她从林间小木屋里拿回来的铜镜前面。 | When Sophie gets home after spending most of the morning in St. Mary's Church, she stands in front of the brass mirror she took home from the cabin in the woods. |
| 她仔细审视着自己那张轮廓分明苍白的脸，以及脸四周那一头做不出任何发型的难缠的头发。但在那张脸之外却浮现了另外一个女孩的幽灵。 | She studied the sharp contours of her own pale face framed by that impossible hair which defied any style but nature's own. But beyond that face was the apparition of another girl. |
| 突然间，那个女孩疯狂地眨着双眼，仿佛是在向苏菲做信号，说她的确在那儿。这个幽灵出现的时间只有几秒钟，然后便消失了。 | Suddenly the other girl began to wink frantically with both eyes, as if to signal that she was really in there on the other side. The apparition lasted only a few seconds. Then she was gone. |
| 不知道有多少次，席德也曾像那样站在镜子前面，仿佛在镜里找寻另外一个人似的。但是爸爸又怎么知道的呢? | How many times had Hilde stood in front of the mirror like that as if she was searching for someone else behind the glass? But how could her father have known that? |
| 她不是也一直在找一个深色头发的女人吗? | Wasn't it also a dark-haired woman she had been searching for? |
| 曾祖母不就是向一个吉普赛女人购买那面镜子的吗?席德察觉自己捧着书的双手正在发抖。她觉得苏菲确实存在于“另外一边”的某处。 | Great-grandmother had bought it from a Gypsy woman, hadn't she? Hilde felt her hands shaking as they held the book. She had the feeling that Sophie really existed somewhere "on the other side." |
| 现在苏菲正梦见席德和柏客来山庄。席德既看不见她，也听不见她。后来苏菲在平台上捡到了席德的金十字架链子，而当她一觉醒来时，那条刻有席德姓名的十字架链子正躺在她的床上! | Now Sophie is dreaming about Hilde and Bjerkely. Hilde can neither see nor hear her, but then--Sophie finds Hilde's gold crucifix on the dock. And the crucifix--with Hilde's initials and everything--is in Sophie's bed when she wakes after her dream! |
| 席德强迫自己努力回想。她应该没有把那条祖母送给她当受洗礼物的金十字架链子也弄丢吧? 她走到柜子旁，拿出她的珠宝盒。奇怪，链子居然不见了! | Hilde forced herself to think hard. Surely she hadn't lost her crucifix as well? She went to her dresser and took out her jewelry case. The crucifix, which she had received as a christening gift from her grandmother, was not there! |
| 这么说她真的把它搞丢了。好吧。但这件事连她自己也不晓得，爸爸又是如何知道的呢? | So she really had lost it. All right, but how had her father known it when she didn't even know it herself? |
| 还有，苏菲显然曾经梦到席德的父亲从黎巴嫩回来了。但那时距父亲预定回来的日子还有一个星期呀!苏菲的梦难道是一种预兆吗? 爸爸的意思难道是当他回家时，苏菲也会在场吗? 他在信上曾说她将会有一个新朋友…… | And another thing: Sophie had apparently dreamed that Hilde's father came home from Lebanon. But there was still a week to go before that happened. Was Sophie's dream prophetic? Did her father mean that when he came home Sophie would somehow be there? He had written that she would get a new friend ... |
| 在那一瞬间，席德很清楚地感觉到苏菲不只是书中的人物而已。她的确存在于这世上。 | In a momentary vision of absolute clarity Hilde knew that Sophie was more than just paper and ink. She really existed. |
| 23 - 启蒙 | 23 - The Enlightenent |
| ……从制针的技术到铸造大炮的方法…… | ...from the way needles are made to the way cannons are founded... |
| 席德正要开始阅读“文艺复兴”那一章时，听到楼下传来妈妈进门的声音。她看看钟，已经下午四点了。 | Hilde had just begun the chapter on the Renaissance when she heard her mother come in the front door. She looked at the clock. It was four in the afternoon. |
| 妈妈跑上楼来，打开席德的房门。 | Her mother ran upstairs and opened Hilde's door. |
| “你没去教堂吗? ” | Didn't you go to the church? |
| “去啦。” | Yes, I did. |
| “可是……你穿什么衣服去的? ” | But... what did you wear? |
| “就是我现在身上穿的呀!” | What I'm wearing now. |
| “你的睡衣吗? ” | Your nightgown? |
| “那是一座中世纪的古老岩石教堂。” | It's an old stone church from the Middle Ages. |
| “席德！” | Hilde! |
| 她把讲义夹滑到怀中，抬起头来看着妈妈。 | She let the ring binder fall into her lap and looked up at her mother. |
| “妈，我忘记时间了。对不起，可是我正在读一些很有趣的东西。” | I forgot the time, Mom. I'm sorry, but I'm reading something terribly exciting. |
| 妈妈忍不住笑起来。 | Her mother could not help smiling. |
| “这是一本很神奇的书。”席德说。 | It's a magic book, added Hilde. |
| “好吧。我再说一次生日快乐，席德!” | Okay. Happy birthday once again, Hilde! |
| “又来了，我都快听烦了。” | Hey, I don't know if I can take that phrase any more. |
| “可是我还没有……我要去休息一会，然后我会弄一顿丰盛的晚餐。你知道吗?我好不容易买到一些草莓。” | But I haven't... I'm just going to rest for a while, then I'll start fixing a great dinner. I managed to get hold of some strawberries. |
| “好。那我就继续看书啰。” | Okay, I'll go on reading. |
| 妈妈走出房间。席德继续看下去。 | Her mother left and Hilde read on. |
| 苏菲跟着汉密士来到镇上。在艾伯特的门廊上，她看到一张刚从黎巴嫩寄来的明信片。上面的日期也是六月十五日。 | Sophie is following Hermes through the town. In Alberto's hall she finds another card from Lebanon. This, too, is dated June 15. |
| 席德已经逐渐了解这些日期安排的模式了。那些在六月十五日以前的明信片是席德已经接到的那些明信片的副本。而那些写着六月十五日的明信片则是她今天才第一次在讲义夹里看到的。 | Hilde was just beginning to understand the system of the dates. The cards dated before June 15 are copies of cards Hilde had already received from her dad. But those with today's date are reaching her for the first time via the ring binder. |
| 亲爱的席德：现在苏菲已经到哲学家的家里来了。她很快就要满十五岁了，但你昨天就满十五了。还是今天呢? | Dear Hilde, Now Sophie is coming to the philosopher's house. She will soon be fifteen, but you were fifteen yesterday. Or is it today, Hilde? |
| 如果是今天的话，那么信到得本迟了。不过我们两个的时间并不一定一致…… | If it is today, it must be late, then. But our watches do not always agree . . . |
| 席德读到艾伯特和苏菲谈论文艺复兴运动与新科学，还有十七世纪理性主义者与英国的经验主义。 | Hilde read how Alberto told Sophie about the Renaissance and the new science, the seventeenth-century rationalists and British empiricism. |
| 每一次席德看到父亲设法夹藏在故事中的明信片和生日贺词时，都吓了一跳。他让它们从苏菲的作业本里掉出来，在香蕉皮内层出现，有的甚至藏在电脑程式里。他轻而易举地让艾伯特把苏菲的名字叫成席德。最过分的是他居然让汉密士开口说：“席德，生日快乐!” | She jumped at every new card and birthday greeting that her father had stuck into the story. He got them to fall out of an exercise book, turn up inside a banana skin, and hide inside a computer program. Without the slightest effort, he could get Alberto to make a slip of the tongue and call Sophie Hilde. On top of everything else, he got Hermes to say "Happy birthday, Hilde!" |
| 席德同意艾伯特的说法，爸爸是做得太过分了一些，居然把自己比做上帝和天意。可是让艾伯特说这些话的人不正是她的爸爸吗? 其实她想想，爸爸将自己比做上帝毕竟也不算很那个，因为在苏菲的世界里面，爸爸不就像是一个无所不能的上帝吗? | Hilde agreed with Alberto that he was going a bit too far, comparing himself with God and Providence. But whom was she actually agreeing with? Wasn't it her father who put those reproachful--or self-reproachful--words in Alberto's mouth? She decided that the comparison with God was not so crazy after all. Her father really was like an almighty God for Sophie's world. |
| 当艾伯特谈到柏克莱的哲学时，席德和苏菲一样完全被迷惑了。下一步会发生什么事呢? 书里已经多次暗示当他们谈到这位不认为人的意识之外有物质世界存在的哲学家(席德偷偷看了一下百科全书)时，就会有一件很特别的事发生。 | When Alberto got to Berkeley, Hilde was at least as enthralled as Sophie had been. What would happen now? There had been all kinds of hints that something special was going to happen as soon as they got to that philosopher--who had denied the existence of a material world outside human consciousness. |
| 这章一开始是艾伯特和苏菲两人站在窗前，看着那架拖着长长的“生日快乐”布条的小飞机。这个时候，乌云开始在市区上方聚集。 | The chapter begins with Alberto and Sophie standing at the window, seeing the little plane with the long Happy Birthday streamer waving behind it. At the same time dark clouds begin to gather over the town. |
| 因此，tobeornottobe并不是唯一的问题。问题在于我们是什么。我们真的是血肉之躯的人类吗? 我们的世界是由真实的事物组成的吗? 或者我们只是受到心灵的包围?" | So 'to be or not to be' is not the whole question. The question is also who we are. Are we really human beings of flesh and blood? Does our world consist of real things--or are we encircled by the mind? |
| 难怪苏菲要开始咬指甲。席德过去从来没有咬指甲的坏习惯，不过她现在很同情苏菲。最后一切终于明朗化了：“……对于你我来说，这个‘造成万物中之万物’的‘意志或灵’可能是席德的父亲。” | Not so surprising that Sophie starts biting her nails. Nail-biting had never been one of Hilde's bad habits but she didn't feel particularly pleased with herself right now. Then finally it was all out in the open: "For us-- for you and me--this 'will or spirit' that is the 'cause of everything in everything' could be Hilde's father." |
| “你是说他有点像是在扮演我们的上帝吗? ” | Are you saying he's been a kind of God for us? |
| “坦白说，是的。他应该觉得惭愧才对。” | To be perfectly candid, yes. He should be ashamed of himself! |
| “那席德呢? ” | What about Hilde herself? |
| “她是个天使，苏菲。” | She is an angel, Sophie. |
| “天使? ” | An angel? |
| “因为她是这个‘灵’诉求的对象。” | Hilde is the one this 'spirit' turns to. |
| 说到这里，苏菲冲了出去，离开艾伯特，跑进风雨之中。那会是昨天晚上(就在苏菲跑过镇上几个小时之后)吹袭柏客来山庄的那场暴风雨吗? | With that, Sophie tears herself away from Alberto and runs out into the storm. Could it be the same storm that raged over Bjerkely last night--a few hours after Sophie ran through the town? |
| 明天就是我的生日了，苏菲心想。在十五岁生日前夕突然领悟到生命只不过是一场梦境而已，那种感觉真是分外苦涩啊。就好像是你中了一百万大奖，正要拿到钱时，却发现这只不过是南柯一梦。 | As she ran, one thought kept going round and round in her mind: "Tomorrow is my birthday*. Isn't it extra bitter to realize that life is only a dream on the day before your fifteenth birthday? It's like dreaming you won a million and then just as you're getting the money you wake up." |
| 苏菲啪哒啪哒地跑过泥泞的运动场。几分钟后，她看见有人跑向她。原来是妈妈。此时闪电正发怒般一再劈过天际。 | Sophie ran across the squelching playing field. Minutes later she saw someone come running toward her. It was her mother. The sky was pierced again and again by angry darts of lightning. |
| 当她们跑到彼此身边时，妈妈伸出手臂搂着苏菲。 | When they reached each other Sophie's mother put her arm around her. |
| “孩子，我们到底发生什么事了? ” | What's happening to us, little one? |
| “我不知道，”苏菲啜泣。“好像一场噩梦一样。” | I don't know, Sophie sobbed. "It's like a bad dream." |
| 席德觉得她的眼泪要掉下来了。“存在或不存在，这正是问题所在。”她把讲义夹丢到床尾，站了起来，在地板上来回踱步。最后她在那面铜镜前驻足，就这样一直站着。直到妈妈来敲门宣布晚餐已经弄好，她才猛然惊觉自己不知道已经站了多久。 | Hilde felt the tears start. "To be or not to be--that is the question." She threw the ring binder to the end of the bed and stood up. She walked back and forth across the floor. At last she stopped in front of the brass mirror, where she remained until her mother came to say dinner was ready. When Hilde heard the knock on the door, she had no idea how long she had been standing there. |
| 不过有一点她百分之百确定的是：她看到镜中的人影同时向她眨动双眼。 | But she was sure, she was perfectly sure, that her reflection had winked with both eyes. |
| 吃晚饭时，她努力要当一个知道惜福感恩的寿星，可是她从头到尾满脑子想的都是苏菲和艾伯特。 | She tried to be the grateful birthday girl all through dinner. But her thoughts were with Sophie and Alberto all the time. |
| 真相现在他们已经知道所有事情都是席德的父亲一手安排的，以后他们会发生什么事呢? 事实上，说他们“知道”什么事也许是太夸张了，也是没有意义的。不是只有爸爸才能让他们知道任何事情吗? | How would things go for them now that they knew it was Hilda's father who decided everything? Although "knew" was perhaps an exaggeration. It was nonsense to think they knew anything at all. Wasn't it only her father who let them know things? |
| 然而，不管从哪一个角度来看，问题都是一样的。一旦苏菲和艾伯特“知道”一切事情的真相，他们就等于走到路的尽头了。 | Still, the problem was the same however you looked at it. As soon as Sophie and Alberto "knew" how everything hung together, they were in a way at the end of the road. |
| 她吃着饭时，突然想到同样的问题可能也存在于她自己的世界。想到这里，她差点哽住。如今，人们对大自然的法则日益了解。 | She almost choked on a mouthful of food as she suddenly realized that the same problem possibly applied to her own world too. People had progressed steadily in their understanding of natural laws. |
| 一旦哲学与科学这张拼图板上的最后一片放好时，历史还会一直继续下去吗?观念、科学的发展与温室效应、森林消失这两者之间不是有某种关联吗?也许，将人类对于知识的饥渴称为“远离上帝的恩典”，并不是一种很荒谬的说法。 | Could history simply continue to all eternity once the last piece of the jigsaw puzzle of philosophy and science had fallen into place? Wasn't there a connection between the development of ideas and science on the one hand, and the greenhouse effect and deforestation on the other? Maybe it was not so crazy to call man's thirst for knowledge a fall from grace? |
| 这个问题太大，也太令人害怕，席德试着把它忘掉。她想，她应该继续再读爸爸给她的生日书，这样也许她会了解得更多一些。 | The question was so huge and so terrifying that Hilde tried to forget it again. She would probably understand much more as she read further in her father's birthday book. |
| “……祝你生日快乐…．”她们吃完冰淇淋和意大利草莓后，妈妈又开始唱。“现在我们来做一件你最想做的事。” | Happy birthday to you ..., sang her mother when they were done with their ice cream and Italian strawberries. "Now we'll do whatever you choose." |
| “妈，我知道我这样有点神经，不过我现在最想做的就是读爸爸送我的那本书。” | I know it sounds a bit crazy, but all I want to do is read my present from Dad. |
| “好吧，只要他不会让你变得不知所云就好了。” | Well, as long as he doesn't make you completely delirious. |
| “才不会呢！” | No way. |
| “待会儿我们看你爱看的侦探影集时，可以一起吃比萨饼。” | We could share a pizza while we watch that mystery on TV. |
| “好啊，如果你想吃的话。” | Yes, if you like. |
| 席德想到苏菲对她妈妈说话的方式。爸爸在写苏菲的母亲这个角色时该不会以妈妈为蓝本吧? 为了保险起见，席德决定不要提任何有关白兔被魔术师从礼帽里拉出来的事。至少今天不要。 | Hilde suddenly thought of the way Sophie spoke to her mother. Dad had hopefully not written any of Hilde's mother into the character of the other mother? Just to make sure, she decided not to mention the white rabbit being pulled out of the top hat. Not today, at least. |
| “对了，妈!”在离开餐桌时她突然想到。 | By the way, she said as she was leaving the table. |
| “什么事? ” | What? |
| “我到处找都找不到我的金十字架。” | I can't find my gold crucifix anywhere. |
| 妈妈看着她，脸上有一种谜样的表情。 | Her mother looked at her with an enigmatic expression. |
| “几个礼拜前我在平台下面捡到它。一定是你掉的，你这个丢三落四的小鬼头。” | I found it down by the dock weeks ago. You must have dropped it, you untidy scamp. |
| “你有没有把这件事告诉爸爸呢? ” | Did you mention it to Dad? |
| “我想想看……应该有吧。” | Let me think ... yes, I believe I may have. |
| “那条链子现在在哪里呢? ” | Where is it then? |
| 妈妈上楼去拿她的珠宝盒。席德听到卧室传来一小声惊讶的叫声。不一会，妈妈就回到客厅来了。 | Her mother got up and went to get her own jewelry case. Hilde heard a little cry of surprise from the bedroom. She came quickly back into the living room. |
| “奇怪，好像不见了。” | Right now I can't seem to find it. |
| “我想也是。” | I thought as much. |
| 她拥抱了妈妈一下，随即跑上楼到房间去。现在她终于又可以读有关苏菲和艾伯特的种种了。她像以前那样坐在床上，膝盖上放着那本沉重的讲义夹，开始读下一章。 | She gave her mother a hug and ran upstairs to her room. At last--now she could read on about Sophie and Alberto. She sat up on the bed as before with the heavy ring binder resting against her knees and began the next chapter. |
| 生日第二天早上苏菲醒来时，妈妈正端着一个放满各色生日礼物的托盘进入她的房间。盘子上还有一个空汽水瓶，里面插着一面国旗。 | Sophie woke up the next morning when her mother came into the room carrying a tray loaded with birthday presents. She had stuck a flag in an empty soda bottle. |
| “苏菲，生日快乐！” | Happy birthday, Sophie! |
| 苏菲揉一揉惺忪的睡眼。她努力回想昨晚发生的事，可是所有的事却像一堆混杂在一起的拼图一般。 | Sophie rubbed the sleep from her eyes. She tried to remember what had happened the night before. But it was all like jumbled pieces of a jigsaw puzzle. |
| 其中一片是艾伯特，另外一片是席德和少校。第三片是柏克莱，第四片是柏客来。最黑的一片是昨晚那场狂风暴雨。她当时真的吓呆了。妈妈用一条毛巾帮她擦干全身，让她喝了一杯加了蜂蜜的热牛奶后就让她上床了。然后；她立刻就睡着了。 | One of the pieces was Alberto, another was Hilde and the major. A third was Berkeley, a fourth Bjerkely. The blackest piece of all was the violent storm. She had practically been in shock. Her mother had rubbed her dry with a towel and simply put her to bed with a cup of hot milk and honey. She had fallen asleep immediately. |
| “我还活着吧? ”她有气无力地说。 | I think I'm still alive, she said weakly. |
| 你当然还活着!今天你满十五岁了呢!” | Of course you're alive! And today you are fifteen years old. |
| “你确定吗? ” | Are you quite sure? |
| “当然确定。难道做妈妈的会不知道她的独生女是什么时候生的吗? 那是一九七五年六月十五日……下午一点半的时候。是我一生中最快乐的时刻。” | Quite sure. Shouldn't a mother know when her only child was born? June 15, 1975 ... and half-past one, Sophie. It was the happiest moment of my life. |
| “你确定那不是一场梦吗? ” | Are you sure it isn't all only a dream? |
| “如果醒来就有面包、汽水和生日礼物的话，那一定是一场好梦啰。” | It must be a good dream to wake up to rolls and soda and birthday presents. |
| 妈妈把放礼物的托盘摆在一张椅子上，然后走出房间。没一会她就回来了，手里端着另外一个放有面包和汽水的托盘。她把盘子放在床尾。 | She put the tray of presents on a chair and disappeared out of the room for a second. When she came back she was carrying another tray with rolls and soda. She put it on the end of the bed. |
| 这表示她们家传统的生日节目就要开始了。先是拆礼物，然后妈妈就无限感怀地回忆起十五年前她第一次阵痛的情景。妈妈送苏菲的礼物是一只网球拍。苏菲从来没有打过网球，不过离苜蓿巷几分钟处就有几座露天网球场。爸爸寄给她的礼物则是一台迷你电视兼调频收音机。电视的荧屏只有一张相片那么大。此外，还有年老的姑妈们和一些叔伯阿姨们送的礼物。 | It was the signal for the traditional birthday morning ritual, with the unpacking of presents and her mother's sentimental flights back to her first contractions fifteen years ago. Her mother's present was a tennis racket. Sophie had never played tennis, but there were some open-air courts a few minutes from Clover Close. Her father had sent her a mini-TV and FM radio. The screen was no bigger than an ordinary photograph. There were also presents from old aunts and friends of the family. |
| 之后，妈妈说道：“你要不要我今天请假在家陪你呢? ” | Presently her mother said, "Do you think I should stay home from work today?" |
| “不要，你没有理由这样做呀。” | No, why should you? |
| “你昨天好像心情很不好。如果继续这样下去，我想我们应该去看心理医生。” | You were very upset yesterday. If it goes on, I think we should make an appointment to see a psychiatrist. |
| “不用啦!” | That won't be necessary. |
| “是因为暴风雨的缘故吗? 还是因为艾伯特呢? ” | Was it the storm--or was it Alberto? |
| “那你昨天又是怎么回事呢? 你说：‘孩子，我们到底发生什么事了? ”’ | What about you? You said: What's happening to us, little one? |
| “我是想到我不应该让你随随便便跑到镇上去见一个神秘人物……那也许是我的错。” | I was thinking of you running around town to meet some mysterious person ... Maybe it's my fault. |
| “那不是任何人的‘错’，我只是利用闲暇的时间上一门哲学课而已。你去上班吧!今天学校十点才有课，而且只是去拿成绩单、跟同学聊聊天而已。” | It's not anybody's 'fault' that I'm taking a course in philosophy in my leisure time. Just go to work. School doesn't start till ten, and we're only getting our grades and sitting around. |
| “你知道你这学期成绩如何吗? ” | Do you know what you're going to get? |
| “反正会比我上学期好就对了。” | More than I got last semester at any rate. |
| 妈妈走了没多久，电话响了。 | Not long after her mother had gone the telephone rang. |
| “喂，我是苏菲。” | Sophie Amundsen. |
| “我是艾伯特。” | This is Alberto. |
| “喔。” | Ah. |
| “少校连昨天晚上也不放过。” | The major didn't spare any ammunition last night. |
| “什么意思? ” | What do you mean. |
| “那场暴风雨呀。” | The thunderstorm, Sophie. |
| “我已经不知道该怎么想了。” | I don't know what to think. |
| “这是一个真正的哲学家最崇高的美德。苏菲，我真是以你为荣，你在这么短的时间内就学到了这么多。” | That is the finest virtue a genuine philosopher can have. I am proud of how much you have learned in such a short time. |
| “我怕没有一件事情是真的。” | I am scared that nothing is real. |
| “这种感觉叫做‘存在的焦虑’。通常只是在迈向获得新意识的过程中的一个阶段而已。” | That's called existential angst, or dread, and is as a rule only a stage on the way to new consciousness. |
| “我恐怕有一段时间不能上课了。” | I think I need a break from the course. |
| “现在花园里有那么多青蛙吗? ” | Are there that many frogs in the garden at the moment? |
| 苏菲笑了出来。艾伯特继续说：“我想我们还是应该继续下去。对了，顺便说一声：生日快乐。 | Sophie started to laugh. Alberto continued: "I think it would be better to persevere. Happy birthday, by the way. |
| 我们必须在仲夏节前上完这门课。这是我们最后的机会。” | We must complete the course by Midsummer Eve. It's our last chance." |
| 反抗“什么最后机会? ” | Our last chance for what? |
| “你现在坐得舒服吗?我们要花一段时间来谈这个。” | Are you sitting comfortably? We're going to have to spend some time on this, you understand. |
| “好，我坐下来了。” | I'm sitting down. |
| “你还记得笛卡尔吗? ” | You remember Descartes? |
| “就是说：‘我思故我在’的那个人? ” | I think, therefore I am? |
| “对。谈到我们心中的疑问，必须要从头讲起。我们甚至不能确定自己是否在思考。也许我们会发现自己只是别人的一些想法罢了。这和思考是很不一样的。我们有很充分的理由相信我们只不过是席德的父亲创造出来的人物，好做为他女儿生日时的消遣。 你明白吗? ” | With regard to our own methodical doubt, we are right now starting from scratch. We don't even know whether we think. It may turn out that we are thoughts, and that is quite different from thinking. We have good reason to believe that we have merely been invented by Hilde's father as a kind of birthday diversion for the major's daughter from Lillesand. Do you see? |
| “嗯…” | Yes . . . |
| “可是这当中本身就有矛盾。如果我们是虚构的人物，我们就没有权利‘相信’任何事情。如果这样的话，我们这次的电话对谈纯粹都是想象出来的。” | But therein also lies a built-in contradiction. If we are fictive, we have no right to 'believe' anything at all. In which case this whole telephone conversation is purely imaginary. |
| “而我们没有一点点自由意志，因为我们的言语行动都是少校计划好的。所以我们现在还不如挂断电话算了。” | And we haven't the tiniest bit of free will because it's the major who plans everything we say and do. So we can just as well hang up now. |
| “不，你现在又把事情看得太简单了。” | No, now you're oversimplifying things. |
| “那就请你说明白吧。” | Explain it, then. |
| “你会说人们梦见的事情都是他们自己计划好的吗?也许席德的爸爸确实知道我们做的每一件事，也许我们确实很难逃离他的监视，就像我们很难躲开自己的影子一样。 | Would you claim that people plan everything they dream? It may be that Hilde's father knows everything we do. It may be just as difficult to escape his omniscience as it is to run away from your own shadow. |
| 但是我们并不确定少校是否已经决定了未来将发生的每一件事，这也是我开始拟定一项计划的原因。少校也许要到最后一分钟——也就是创造的时刻——才会做成决定。在这样的时刻我们也许可以自己决定要说些什么、做些什么。比起少校的重型大炮来，我们这一点点自主性当然只能算是极其微弱的力量。 | However-- and this is where I have begun to devise a plan--it is not certain that the major has already decided on everything that is to happen. He may not decide before the very last minute--that is to say, in the moment of creation. Precisely at such moments we may possibly have an initiative of our own which guides what we say and do. Such an initiative would naturally constitute extremely weak impulses compared to the major's heavy artillery. |
| 我们很可能没法抵抗一些外力(如会说话的狗、香蕉里写的字和事先预定的暴风雨等等)的干预，但是我们不能放弃自己顽强抵抗的能力，不管这种能力是多么微弱。” | We are very likely defenseless against intrusive external forces such as talking dogs, messages in bananas, and thunderstorms booked in advance. But we cannot rule out our stubbornness, however weak it may be. |
| “这怎么做得到呢? ” | How could that be possible? |
| “少校当然知道我们这个小小世界里发生的每一件事，但这并不表示他是无所不能的。无论如何我们必须假装他不是这样，照常过我们的生活。” | The major naturally knows everything about our little world, but that doesn't mean he is all powerful. At any rate we must try to live as if he is not. |
| “我想我明白你的意思了。” | I think I see where you're going with this. |
| “其中关键就在我们是否能设法自己做一些事情，一些不会让少校发现的事情。” | The trick would be if we could manage to do something all on our own--something the major would not be able to discover. |
| “可是，如果我们不存在的话，我们怎么能够做这些事呢? ” | How can we do that if we don't even exist? |
| “谁说我们不存在?问题不在于我们究竟存不存在，而是在于我们是什么? 我们是谁? 就算最后事实证明我们只不过是少校的双重人格里的一些念头，那也并不一定能否定我们这一点点存在的价值呀。” | Who said we don't exist? The question is not whether we are, but what we are and who we are. Even if it turns out that we are merely impulses in the major's dual personality, that need not take our little bit of existence away from us. |
| “也不能否定我们的自由意志，对吗? ” | "Or our free will?" |
| “这个我正在想办法。” | I'm working on it, Sophie. |
| “可是席德的爸爸一定知道你正在想办法。” | But Hilde's father must be fully aware that you are working on it. |
| “当然哼。可是他并不知道我们确切的计划是什么。我正试图要找到一个阿基米德点。” | Decidedly so. But he doesn't know what the actual plan is. I am attempting to find an Archimedian point. |
| “阿基米德点? ” | An Archimedian point? |
| “阿基米德是希腊的一个科学家。他说：‘给我一个稳固的点，让我站在上面，我就能够移动地球。’我们必须找到那个支点，才能把我们自己移出少校的内在宇宙。” | Archimedes was a Greek scientist who said 'Give me a firm point on which to stand and I will move the earth.' That's the kind of point we must find to move ourselves out of the major's inner universe. |
| “这可不简单哪！” | That would be quite a feat. |
| “问题是在我们还没有上完哲学课之前，我们不可能溜得走。 | But we won't manage to slip away before we have finished the philosophy course. |
| 在上课期间，他会把我们抓得紧紧的。他显然已经决定要我引导你了解从近代到现代这几个世纪的哲学。可是我们只剩下几天的时间了，因为他再过几天就要在中东某个地方登机了。如果在他抵达。柏客来之前，我们还没有脱离他那牛皮糖一般的想象力的话，我们就完了。” | While that lasts he has much too firm a grip on us. He has clearly decided that I am to guide you through the centuries right up to our own time. But we only have a few days left before he boards a plane somewhere down in the Middle East. If we haven't succeeded in detaching ourselves from his gluey imagination before he arrives at Bjerkely, we are done for. |
| “说得真吓人。” | You're frightening me! |
| “首先我要告诉你法国启蒙运动时期最重要的一些事情，然后我们会扼要地讨论一下康德的哲学，以便接着谈浪漫主义。黑格尔也将是这里面的一个重要人物。谈到他时，我们势必要谈到祁克果(Kierkegaard)如何怒气勃勃地驳斥黑格尔的哲学。然后，我们将简短地谈一下马克思、达尔文和佛洛伊德等人。最后如果我们能够想办法谈一下萨特和存在主义，我们的计划就可以付诸行动了。” | First of all I shall give you the most important facts about the French Enlightenment. Then we shall take the main outline of Kant's philosophy so that we can get to Romanticism. Hegel will also be a significant part of the picture for us. And in talking about him we will unavoidably touch on Kierkegaard's indignant clash with Hegelian philosophy. We shall briefly talk about Marx, Darwin, and Freud. And if we can manage a few closing comments on Sartre and Existentialism, our plan can be put into operation. |
| “这么多东西，一个星期怎么谈得完? ” | That's an awful lot for one week. |
| “所以我们才要马上开始呀。你现在可以过来吗? ” | That's why we must begin at once. Can you come over right away? |
| “我今天要上学。我们要开同学会，拿成绩单。” | I have to go to school. We are having a class get-together and then we get our grades. |
| “别去了。如果我们只是虚构的人物，我们能尝到糖果和汽水的味道才怪。” | Drop it. If we are only fictive, it's pure imagination that candy and soda have any taste. |
| “可是我的成绩……” | But my grades ... |
| “苏菲，你应该关心你自己究竟是住在一个美妙宇宙中的一个小小星球上的人，还是只是少校心灵中的一些电磁波。但你却只担心你的成绩单!你真应该感到惭愧呀！” | Sophie, either you are living in a wondrous universe on a tiny planet in one of many hundred billion galaxies-- or else you are the result of a few electromagnetic impulses in the major's mind. And you are talking about grades! You ought to be ashamed of yourself! |
| “对不起。” | I'm sorry. |
| “不过你还是先去上学好了。如果你在学期最后一天缺席，可能会把席德带坏。她也许连她生日那一天都会去上学呢!她是个天使，你知道吗? ” | But you'd better go to school before we meet. It might have a bad influence on Hilde if you cut your last school-day. She probably goes to school even on her birthday. She is an angel, you know. |
| “那我放学后就直接去你那儿。” | So I'll come straight from school. |
| “我们可以在少校的小木屋见面。” | We can meet at the major's cabin. |
| “少校的小木屋? ” | The major's cabin? |
| “卡!”一声，电话挂上了。 | ... Click! |
| 席德让讲义夹滑到怀中。爸爸的话让她有点良心不安——她在学期最后一天的确没有上学。真是的，这个老滑头！ | Hilde let the ring binder slide into her lap. Her father had given her conscience a dig there--she did cut her last day at school. How sneaky of him! |
| 她坐了一会，心想不知道艾伯特究竟拟了什么样的计划。她该不该偷看最后一页呢? 不，那样就算作弊了。她最好赶紧把它读完。 | She sat for a while wondering what the plan was that Alberto was devising. Should she sneak a look at the last page? No, that would be cheating. She'd better hurry up and read it to the end. |
| 不过她相信艾伯特有一点(很重要的一点)说得对。爸爸的确对苏菲和艾伯特经历过的事通盘了解。但他在写作时，可能也不完全知道未来将发生的事。他可能会在匆忙之间写下一些东西，并且很久以后才注意到。这样一来，苏菲和艾伯特就有相当的空间可以发挥了。 | But she was convinced Alberto was right on one important point. One thing was that her father had an overview of what was going to happen to Sophie and Alberto. But while he was writing, he probably didn't know everything that would happen. He might dash off something in a great hurry, something he might not notice till long after he had written it. In a situation like that Sophie and Alberto would have a certain amount of leeway. |
| 席德再次觉得她相信苏菲和艾伯特是确实存在的。真人不露相，她心里这么想。 | Once again Hilde had an almost transfiguring conviction that Sophie and Alberto really existed. Still waters run deep, she thought to herself. |
| 这个意念为什么会进入她心中呢? | Why did that idea come to her? |
| 那当然不是一个会在表面激起涟漪的想法。 | It was certainly not a thought that rippled the surface. |
| 就像每次班上有人过生日时一样，同学们今天都围着苏菲纷：纷起哄。由于暑假前的气氛、成绩单和汽水等等，苏菲自己也满高—兴受人注目。 | At school, Sophie received lots of attention because it was her birthday. Her classmates were already keyed up by thoughts of summer vacation, and grades, and the sodas on the last day of school. |
| 当老师祝大家暑假愉快，并且宣布解散后，苏菲马上冲回家。 | The minute the teacher dismissed the class with her best wishes for the vacation, Sophie ran home. |
| 乔安本想留住她，但苏菲回过头大声对乔安说她必须去办一件事。 | Joanna tried to slow her down but Sophie called over her shoulder that there was something she just had to do. |
| 她在信箱里发现了两张从黎巴嫩寄来的明信片，上面都印有“祝你十五岁生日快乐!”的字样。其中一张仍旧写着“请苏菲代转席德”，但另外一张则是直接写给苏菲的。两张明信片上都盖着“六月十五日联合国部队”的邮戳。 | In the mailbox she found two cards from Lebanon. They were both birthday cards: HAPPY BIRTHDAY--15 YEARS. One of them was to "Hilde M0ller Knag, c/o Sophie Amundsen . . ." But the other one was to Sophie herself. Both cards were stamped "UN Battalion--June 15." |
| 苏菲先读那张写给她的明信片： | Sophie read her own card first: |
| 亲爱的苏菲： | Dear Sophie Amundsen, |
| 今天我也要向你祝寿，祝你生日快乐。并谢谢你为席德做了这么多事。祝安好。 | Today you are getting a card as well. Happy birthday, Sophie, and many thanks for everything you have done for Hilde. Best regards, |
| 艾勃特少校 | Major Albert Knag. |
| 席德的父亲终于也写明信片给她了。苏菲真不知道自己该有什么反应。 | Sophie was not sure how to react, now that Hilde's father had finally written to her too. |
| 给席德的明信片内容是这样的： | Hilde's card read: |
| 亲爱的席德： | Dear Hilde, |
| 我不知道此刻在黎乐桑是什么日期或什么时间。但是，就像我说过的，这并不重要。如果我没有看错你的话，我这段最后(或倒数第二)的生日贺词到得并不算太晚。可是要注意，不要熬夜熬得大晚喔。艾伯特很快就会告诉你法国启蒙运动的思想。他会把重心放在七点上。这七点包括： | I have no idea what day or time it is in Lillesand. But, as I said, it doesn't make much difference. If I know you, I am not too late for a last, or next to last, greeting from down here. But don't stay up too late! Alberto will soon be telling you about the French Enlightenment. He will concentrate on seven points. They are: |
| 1．反抗权威 | 1. Opposition to authority |
| 2．理性主义 | 2. Rationalism |
| 3．启蒙运动 | 3. The enlightenment movement |
| 4．文化上的乐观态度 | 4. Cultural optimism |
| 5．回归自然 | 5. The return to nature |
| 6．自然宗教 | 6. Natural religion |
| 7．人权 | 7. Human rights |
| 他显然仍监视着他们。 | The major was obviously still keeping his eye on them. |
| 苏菲进了门，把全都是A的成绩单放在厨房的桌子上，然后便钻过树篱，跑进树林中。 | Sophie let herself in and put her report card with all the A's on the kitchen table. Then she slipped through the hedge and ran into the woods. |
| 不久她再次划船渡湖。 | Soon she was once again rowing across the little lake. |
| 她到达小屋时，艾伯特已经坐在门前的台阶上等她了。他招手示意，要她坐在他身旁。 | Alberto was sitting on the doorstep when she got to the cabin. He invited her to sit beside him. |
| 今天天气晴朗，不过湖面上有一层薄薄的水气往上升，仿佛湖水尚未完全从那场暴风雨中复原似的。 | The weather was fine although a slight mist of damp raw air was coming off the lake. It was as though it had not quite recovered from the storm. |
| “我们还是开门见山地谈吧。”艾伯特说。 | Let's get going right away, said Alberto. |
| 启蒙运动“休姆之后出现的另一位大哲学家是德国的康德(1mmanuelKant)。但十八世纪的法国也出现了许多重要的思想家。我们可以说，十八世纪前半，欧洲的哲学中心是在英国，十八世纪中期，是在法国，十八世纪末，则是在德国。” | After Hume, the next great philosopher was the German, Immanuel Kant. But France also had many important thinkers in the eighteenth century. We could say that the philosophical center of gravity h. Europe in the eighteenth century was in England in the first half, in France in the middle, and in Germany toward the end of it. |
| “从西边一直换到东边。” | A shift from west to east, in other words. |
| “没错。我首先要大略描述一下法国启蒙时期哲学家的一些共同特点。其中最重要的几个人物是盂德斯鸠、伏尔泰和卢梭。当然，除此之外还有很多哲学家。我将把重心放在七点上。” | Precisely. Let me outline some of the ideas that many of the French Enlightenment philosophers had in common. The important names are Montesquieu, Voltaire, and Rousseau, but there were many, many others. I shall concentrate on seven points. |
| “我早就知道啦!” | Thanks, that I am painfully aware of. |
| 苏菲把席德的父亲寄来的明信片递给艾伯特。艾伯特深深叹了口气：“他实在不必这么费事的……首先，这个时期最重要的口号就是反抗权威。当时许多法国哲学家都到过英国。那时的英国在很多方面都比法国开明。这些哲学家受到英国自然科学——尤其是牛顿的宇宙物理学——的吸引，也受到英国哲学——尤其是洛克的政治哲学——的启发。他们回到法国后，对于传统的权威愈来愈不能认同，认为有必要对前人所谓的真理抱持怀疑的态度。他们的想法是：每一个人都必须自行找寻问题的答案。在这方面他们受笛卡尔的启发很大。” | Sophie handed him the card from Hilde's father. Alberto sighed deeply. "He could have saved himself the trouble ... the first key words, then, are opposition to authority. Many of the French Enlightenment philosophers visited England, which was in many ways more liberal than their home country, and were intrigued by the English natural sciences, especially Newton and his universal physics. But they were also inspired by British philosophy, in particular by Locke and his political philos-ophy. Once back in France, they became increasingly opposed to the old authority. They thought it was essential to remain skeptical of all inherited truths, the idea being that the individual must find his own answer to every question. The tradition of Descartes was very inspiring in this respect." |
| “因为他的思想体系是从头建立的。” | Because he was the one who built everything up from the ground. |
| “可以这么说。不过，反对权威的口号也有一部分是针对当时的教士、国王和贵族。在十八世纪时，这几种人在法国的势力比在英国要大得多。” | Quite so. The opposition to authority was not least directed against the power of the clergy, the king, and the nobility. During the eighteenth century, these institu-tions had far more power in France than they had in England. |
| “后来就发生了法国大革命? ” | Then came the French Revolution. |
| ．“是的，一七八九年法国大革命发生了，但是革命的理念是在很早之前就萌芽了。下面一个关键名词是理性主义。” | "Yes, in 1789. But the revolutionary ideas arose much earlier. The next key word is rationalism." |
| ．“我还以为理性主义随着休姆消逝了。” | I thought rationalism went out with Hume. |
| “休姆本人到一七七六年才逝世。那时孟德斯鸠已经死了大约二十年了。两年后，也就是一七七八年，伏尔泰和卢梭双双去世。可是他们三人都到过英国，非常熟悉洛克的哲学。你也许还记得洛克的经验主义理论前后并不一致。例如他相信人对上帝的信仰和若干道德规范是人的理性中所固有的。这个想法也是法国启蒙运动妁核心。 | Hume himself did not die until 1776. That was about twenty years after Montesquieu and only two years before Voltaire and Rousseau, who both died in 1778. But all three had been to England and were familiar with the philosophy of Locke. You may recall that Locke was not consistent in his empiricism. He believed, for example, that faith in God and certain moral norms were inherent in human reason. This idea is also the core of the French Enlightenment. |
| “你说过法国人总是比英国人更理性。” | You also said that the French have always been more rational than the British. |
| “是的。这项民族性的差异可以回溯到中世纪。英国人通常会说‘这是常识’，但法国人却会说‘这很明显’。英国人说‘这是大家都知道的’，但法国人却会说‘这是很明显的’，也就是说对于人的理性来说是很明显的。” | Yes, a difference that goes right back to the Middle Ages. When the British speak of 'common sense,' the French usually speak of 'evident.' The English expression means 'what everybody knows,' the French means 'what is obvious'--to one's reason, that is. |
| “原来如此。” | I see. |
| “大多数启蒙时期的哲学家和苏格拉底及斯多葛学派这些古代的人文主义者一样，坚决相信人的理性，所以法国启蒙运动时期时常被称为‘理性时代’。当时，新兴的自然科学已经证明自然是受理性所管辖的，于是哲学家们认为他们也有责任依据人不变的理性为道德、宗教、伦理奠定基础。启蒙运动因此而产生。” | Like the humanists of antiquity--such as Socrates and the Stoics--most of the Enlightenment philosophers had an unshakable faith in human reason. This was so characteristic that the French Enlightenment is often called the Age of Reason. The new natural sciences had revealed that nature was subject to reason. Now the Enlightenment philosophers saw it as their duty to lay a foundation for morals, religion, and ethics in accordance with man's immutable reason. This led to the enlightenment movement. |
| “这是第三点，对不对? ” | The third point. |
| “他们想要‘启’发群众的‘蒙’昧，以建立更好的社会。他们认为人民之所以过着贫穷、备受压迫的生活，是由于他们无知、迷信所致。因此他们把重点放在教育儿童与一般大众上。所以，教育学这门学科创立于启蒙时代并非偶然。” | Now was the time to start 'enlightening' the masses. This was to be the basis for a better society. People thought that poverty and oppression were the fault of ig-norance and superstition. Great attention was therefore focused on the education of children and of the people. It is no accident that the science of pedagogy was founded during the Enlightenment. |
| “这么说，学校制度开始于中世纪，而教育学则开始于启蒙时代。” | So schools date from the Middle Ages, and pedagogy from the Enlightenment. |
| “可以这么说。启蒙时代最大的成就是出版了一套足以代表那个时代的大规模百科全书。这套书共有二十八册，在一七五一年到一七七二年间出版。当时所有知名的哲学家与文人都参与了编纂工作。他们打出的口号是‘你在这套书中可以查到所有的知识，上自铸造大炮的方法，下至制针的技术’。” | You could say that. The greatest monument to the enlightenment movement was characteristically enough a huge encyclopedia. I refer to the Encyclopedia in 28 volumes published during the years from 1751 to 1772. All the great philosophers and men of letters contributed to it. 'Everything is to be found here,' it was said, 'from the way needles are made to the way cannons are founded.' |
| “下面你是不是要谈到文化上的乐观态度? ” | The next point is cultural optimism, Sophie said. |
| “我说话时请你不要看那张明信片好吗? ” | Would you oblige me by putting that card away while I am talking? |
| “喔，对不起。” | Excuse me. |
| “启蒙时期的哲学家认为一旦人的理性发达、知识普及之后，人性就会有很大的进步，所有非理性的行为与无知的做法迟早都会被‘文明’的人性取代。这种想法后来成为西欧地区的主要思潮，一直到前几十年为止。今天我们已经不再相信所有的‘发展’都是好的。 | The Enlightenment philosophers thought that once reason and knowledge became widespread, humanity would make great progress. It could only be a question of time before irrationalism and ignorance would give way to an 'enlightened' humanity. This thought was dominant in Western Europe until the last couple of decades. Today we are no longer so convinced that all 'developments' are to the good. |
| 事实上，早在法国启蒙时期，就已经有哲学家对所谓的‘文明’提出批评。” | But this criticism of 'civilization' was already being voiced by French Enlightenment philosophers." |
| “也许我们早应该听他们的话。” | "Maybe we should have listened to them." |
| “当时有些人提出‘回归自然’的口号，但对于启蒙时期的哲学，家而言，‘自然’几乎就代表‘理性’，因为人的理性乃是自然的赐予，而不是宗教或‘文明’的产物。他们的说法是：所谓的‘原始民族’常常比欧洲人要更健康、更快乐，因为他们还没有被‘文明化’。 | "For some, the new catchphrase was back to nature. But 'nature' to the Enlightenment philosophers meant almost the same as 'reason/ since human reason was a gift of nature rather than of religion or of 'civilization.' It was observed that the so-called primitive peoples were frequently both healthier and happier than Europeans, and this, it was said, was because they had not been 'civilized.' |
| 卢梭提出‘人类应该回归自然’的口号，因为自然是好的，所以人如果能处于‘自然’的状态就是好的，可惜他们却往往受到文明的败坏。卢梭并且相信大人应该让小孩子尽量停留在他们天真无邪的‘自然’状态里。所以我们可以说体认童年的价值的观念从启蒙时代开始。在此之前，人们都认为童年只不过是为成年人的生活做准备而已。可是我们都是人，儿童跟大人一样，也是生活在这个地球上的人。” | Rousseau proposed the catchphrase, 'We should return to nature.' For nature is good, and man is 'by nature' good; it is civilization which ruins him. Rousseau also believed that the child should be allowed to remain in its 'naturally' innocent state as long as possible. It would not be wrong to say that the idea of the intrinsic value of childhood dates from the Enlightenment. Previously, childhood had been considered merely a preparation for adult life. But we are all human beings--and we live our life on this earth, even when we are children." |
| “可不是嘛!” | I should think so! |
| “他们也认为宗教必须加以自然化。” | Religion, they thought, had to be made natural. |
| “怎么说呢? ” | What exactly did they mean by that? |
| “他们的意思是，宗教也必须与‘自然’的理性和谐共存。当时有许多人为建立所谓的‘自然宗教’而奋斗。这就是我们要谈的第六点。当时有很多唯物论者不相信上帝，自称为无神论者。但大多数启蒙时期的哲学家认为否认上帝存在是不合乎理性的，因为这个世界太有条理了，因此不可能没有上帝的存在。牛顿就持这样看法。同样的，这些启蒙时期的哲学家也认为相信灵魂不朽是合理的。他们和笛卡尔一样，认为人是否有一个不朽的灵魂不是信仰问题，而是理性的问题。” | They meant that religion also had to be brought into harmony with 'natural' reason. There were many who fought for what one could call a natural religion, and that is the sixth point on the list. At the time there were a lot of confirmed materialists who did not believe in a God, and who professed to atheism. But most of the Enlightenment philosophers thought it was irrational to imagine a world without God. The world was far too rational for that. Newton held the same view, for example. It was also considered rational to believe in the immortality of the soul. Just as for Descartes, whether or not man has an immortal soul was held to be more a question of reason than of faith. |
| “我觉得这种说法很奇怪。在我认为，这个问题的关键正在于你相不相信，而不在于你知不知道。” | That I find very strange. To me, it's a typical case of what you believe, not of what you know. |
| “这是因为你没有生在十八世纪的缘故。据启蒙时期哲学家的看法，宗教上所有不合理的教条或教义都有必要去除。因为耶稣的教诲本来是很简单的，这些不合理的教条或教义都是在后来教会传教的过程才添加上去的。” | That's because you don't live in the eighteenth century. According to the Enlightenment philosophers, what religion needed was to be stripped of all the irrational dogmas or doctrines that had got attached to the simple teachings of Jesus during the course of ecclesiastical history. |
| “原来如此。” | I see. |
| “所以后来有许多人宣称他们相信所谓的‘自然神论’。” | Many people consequently professed to what is known as Deism. |
| “那是一种什么样的理论? ” | What is that? |
| “所谓‘自然神论’是指相信上帝在万古之前创造了世界，但从此以后就没有再现身。上帝成了一个‘至高的存在’，只透过大自然与自然法则向人类显现，绝不会透过任何‘超自然’妁方式现身。我们在亚理斯多德的著作中也可以发现类似这种‘哲学上帝’的说法。对他而言，上帝乃是‘目的因’或‘最初的推动者’。” | By Deism we mean a belief that God created the world ages and ages ago, but has not revealed himself to the world since. Thus God is reduced to the 'Supreme Being' who only reveals himself to mankind through nature and natural laws, never in any 'supernatural' way. We find a similar 'philosophical God' in the writings of Aristotle. For him, God was the 'formal cause' or 'first mover.' |
| “我们只剩下人权这一点还没讲了。” | So now there's only one point left, human rights. |
| “但这也许是最重要的一点。大致上来说，法国启蒙时期的哲学家要比英国哲学家更注重实践。” | And yet this is perhaps the most important. On the whole, you could say that the French Enlightenment was more practical than the English philosophy. |
| “你是说他们比较依照自己的哲学生活? ” | You mean they lived according to their philosophy? |
| “没错，法国启蒙时期的哲学家对于一般人在社会的地位并不满意。他们积极争取所谓的‘自然权利’，并首先发起一项反对言论管制、争取新闻自由的运动。此外他们认为个人在宗教、道德与政治方面的思想与言论自由也有待争取。他们同时也积极提倡废除奴隶制度并以更合乎人性的方式对待罪犯。” | Yes, very much so. The French Enlightenment philosophers did not content themselves with theoretical views on man's place in society. They fought actively for what they called the 'natural rights' of the citizen. At first, this took the form of a campaign against censorship--for the freedom of the press. But also in matters of religion, morals, and politics, the individual's right to freedom of thought and utterance had to be secured. They also fought for the abolition of slavery and for a more humane treatment of criminals. |
| “他们大多数的观点我都赞同。” | I think I agree with most of that. |
| “一七八九年，法国国民议会通过‘人权与民权宣言’，确立了‘个人权利不可侵犯’的原则。挪威在一八一四年制定的宪法正是以这份宣言为基础。” | The principle of the 'inviolability of the individual' culminated in the Declaration of the Rights of Man and Citizen adopted by the French National Assembly in 178V. This Declaration of Human Rights was the basis for our own Norwegian Constitution of 1814. |
| “可是目前世界上仍然有很多人享受不到这些权利呀!” | But a lot of people still have to fight for these rights. |
| “是的，这很不幸的。不过启蒙时期的哲学家希望能够确立每个人生来就有的一些权利，这就是他们所谓‘自然权利’的意思。 | Yes, unhappily. But the Enlightenment philosophers wanted to establish certain rights that everybody was entitled to simply by being born. That was what they meant by natural rights. |
| 到现在我们仍然使用‘自然权利’的字眼来指一种可能会与国家法律发生冲突的权利。此外，也时常有人——甚至整个国家——在反抗专制、奴役和压迫时打着‘自然权利’的口号。” | We still speak of a 'natural right' which can often be in conflict with the laws of the land. And we constantly find individuals, or even whole nations, that claim this 'natural right' when they rebel against anarchy, servitude, and oppression. |
| “那妇女的权利呢? ” | What about women's rights? |
| “一七八七年的法国革命确立了所有‘公民’都能享有的一些权利。但问题在于当时所谓‘公民’几乎都是指男人。尽管如此，女权运动还是在法国革命中萌芽了。” | The French Revolution in 1787 established a number of rights for all 'citizens.' But a citizen was nearly always considered to be a man. Yet it was the French Revolution that gave us the first inklings of feminism. |
| “也该是时候了。” | It was about time! |
| “早在一七八七午时，启蒙运动的哲学家龚多塞(Condorcet)就发表了一篇有关女权的论文。他主张妇女也和男人一样有‘自然权利’。在一七八九年法国大革命期间，妇女们非常积极地反抗旧日的封建政权。举例来说，当时领导示威游行，迫使国王离开凡尔赛宫的就是一些女人。后来妇女团体陆续在巴黎成立。她们除了要求和男人享有一样的参政权之外，也要求修改婚姻法，并提高妇女的社会地位。” | As early as 1787 the Enlightenment philosopher Condorcet published a treatise on the rights of women. He held that women had the same 'natural rights' as men. During the Revolution of 1789, women were extremely active in the fight against the old feudal regime. For example, it was women who led the demonstrations that forced the king away from his palace at Versailles. Women's groups were formed in Paris. In addition to the demand for the same political rights as men, they also demanded changes in the marriage laws and in women's social conditions. |
| “结果她们得到和男人相同的权利了吗? ” | Did they get equal rights? |
| “没有。女权问题只是当时政治斗争的一个工具而已。到了新政权上任，一切恢复正常之后，又恢复了昔日以男人为主的社会制度。这种情形后来也屡次发生。” | No. Just as on so many subsequent occasions, the question of women's rights was exploited in the heat of the struggle, but as soon as things fell into place in a new regime, the old male-dominated society was re-introduced. |
| “每次都这样。” | Typical! |
| “法国大革命期间争取女权最力的人士之一是德古日(OlympedeGouges)。她在革命结束两年后，也就是一七九一年，出版了一篇有关女权的宣言。在此之前，有关民权的宣言从来没有提到妇女的自然法权。而德古日在这篇宣言中却要求让妇女享有和男人完全相等的权利。” | One of those who fought hardest for the rights of women during the French Revolution was Olympe de Gouges. In 1791--two years after the revolution--she published a declaration on the rights of women. The declaration on the rights of the citizen had not included any article on women's natural rights. Olympe de Gouges now demanded all the same rights for women as for men. |
| “结果怎么样? ” | What happened? |
| “她在一七九三年被砍头，女权运动也从此被禁。” | She was beheaded in 1793. And all political activity for women was banned. |
| “真可耻呀!” | How shameful! |
| “直到十九世纪女权运动才真正在法国和欧洲各地展开，并且逐渐开花结果。不过，以挪威为例，妇女直到一九一三年才享有投票权。而目前世界上仍有许多地区的妇女无法享有充分的人权，” | It was not until the nineteenth century that feminism really got under way, not only in France but also in the rest of Europe. Little by little this struggle began to bear fruit. But in Norway, for example, women did not get the right to vote until 1913. And women in many parts of the world still have a lot to fight for. |
| “我和她们站在同一条阵线上。” | They can count on my support. |
| 艾伯特坐在那儿，目光越过湖面。一两分钟后他说： | Alberto sat looking across at the lake. After a minute or two he said: |
| “关于启蒙运动我大致上就谈到这儿了。” | That was more or less what I wanted to say about the Enlightenment. |
| “你说大致上是什么意思? ” | What do you mean by more or less? |
| “我有一种感觉，以后不会再有了。” | I have the feeling there won't be any more. |
| 他说完这话时，湖水开始起一些变化。有某种东西在湖心冒泡，仿佛湖底的水突然一下喷涌上来一般。 | But as he said this, something began to happen in the middle of the lake. Something was bubbling up from the depths. A huge and hideous creature rose from the surface. |
| “是水怪! ”苏菲说。 | A sea serpent! cried Sophie. |
| 那只黑色的怪物前后扭动了几下身子后，便潜入湖水中消失无踪。湖面又恢复了平静。 | The dark monster coiled itself back and forth a few times and then disappeared back into the depths. The water was as still as before. |
| 艾伯特转过身去。 | Alberto had turned away. |
| “我们进屋去吧!”他说。 | Now we'll go inside, he said. |
| 他们便双双起身走进小木屋。 | They went into the little hut. |
| 苏菲站在那儿看着“柏克莱”和“柏客来”那两幅画。她指着“柏客来”那幅说： | Sophie stood looking at the two pictures of Berkeley and Bjerkely. She pointed to the picture of Bjerkely and said: |
| “我想席德大概住在里面的某个地方。” | I think Hilde lives somewhere inside that picture. |
| 今天那两幅画中间多了一幅刺绣作品。上面绣着： | An embroidered sampler now hung between the two pictures. It read: |
| “自由、平等、博爱。” | LIBERTY, EQUALITY AND FRATERNITY. |
| 苏菲转身对艾伯特说：“是你把它挂在那儿的吗? ” | Sophie turned to Alberto: "Did you hang that there?" |
| 他只是摇摇头，脸上有一种忧伤的表情。 | He just shook his head with a disconsolate expression. |
| 然后苏菲在壁炉架上发现一个小小的信封，上面写着：“致席德与苏菲”。苏菲立刻知道是谁写的。他居然开始直接针对她了。 这倒是新鲜事。 | Then Sophie discovered a small envelope on the mantelpiece. "To Hilde and Sophie," it said. Sophie knew at once who it was from, but it was a new turn of events that he had begun to count on her. |
| 她拆开信，大声念出来： | She opened the letter and read aloud: |
| 亲爱的苏菲和席德： | Dear both of you, |
| 苏菲的哲学老师应该强调启蒙运动的意义在于它创立了联合国赖以成立的一些理想与原则。两百年前，“自由、平等、博爱”这个口号使得法国人民团结起来。今天，同样的字眼应该也可以使得全世界团结起来。全人类应该成为一个大家庭，如今这个目标已经比从前更加迫切。想想看，我们的子子孙孙会从我们这里继承什么样的世界呢? | Sophie's philosophy teacher ought to have underlined the significance of the French Enlightenment for the ideals and principles the UN is founded on. Two hundred years ago, the slogan "Liberty, Equality, and Fraternity" helped unite the people of France. Today the same words should unite the whole world. It is more important now than ever before to be one big Family of Man. Our descendants are our own children and grandchildren. What kind of world are they inheriting from us? |
| 席德听见妈妈在楼下喊说电视的侦探影集在十分钟内就要开演了，同时她也已经把比萨饼放进了烤箱。读了这么多东西后，席德觉得好累。她今天早上六点就起床了。 | Hilde's mother was calling from downstairs that the mystery was starting in ten minutes and that she had put the pizza in the oven. Hilde was quite exhausted after all she had read. She had been up since six o'clock this morning. |
| 她决定今晚要好好和妈妈一起庆祝她的生日。不过现在她必须在百科全书里查一些东西。 | She decided to spend the rest of the evening celebrating her birthday with her mother. But first she had to look something up in her encyclopedia. |
| Gouges……不，是DeGouges吗? 还是不对。是O1ympedeGouges吗? 还是查不到。这部百科全书中没有一个字提到那个因为献身自己的政治理念而被砍头的女人。这不是太烂了吗? | Gouges ... no. De Gouges? No again. Olympe de Gouges? Still a blank. This encyclopedia had not written one single word about the woman who was beheaded for her political commitment. Wasn't that scandalous! |
| 她该不会是爸爸捏造出来的人物吧? | She was surely not just someone her father had thought up? |
| 席德跑到楼下，找一部比较大的百科全书。 | Hilde ran downstairs to get a bigger encyclopedia. |
| “我必须查一些东西。”她对满脸讶异神色的妈妈说。 | "I just have to look something up," she said to her astounded mother. |
| 她在那一大套家庭百科全书中找出了FORV到GP那一册，然后便再次跑到楼上的房间。 | She took the FORV to GP volume of the big family encyclopedia and ran up to her room again. |
| Gouges……有了! | Gouges ... there she was! |
| 德古日(Gouges，MarieOlympe，一七四八一一七九三年)，法国作家，在法国革命期间出版了许多社会问题论述和若干剧本，因此成为革命中的知名人物。她是革命期间少数为妇女争取权利的人士之一，于一七九一年出版了《女权宣言》。一七九三年时因为胆敢为路易十六辩护、反抗罗伯斯庇尔被砍头。 | Gouges, Marie Olympe (1748-1793), Fr. author, played a prominent role during the French Revolution with numerous brochures on social questions and several plays. One of the few during the Revolution who campaigned for human rights to apply to women. In 1791 published "Declaration on the Rights of Women." Beheaded in 1793 for daring to defend Louis XVI and oppose Robespierre. |
| （请参照一九oo年所出版的《当代女权运动的起源》） | (Lit: L. Lacour, "Les Origines du feminisme contem-porain," 1900) |
| 24 - 康德 | 24 - Kant |
| ……头上闪烁的星空与心中的道德规范…… | ...the starry heavens above me and the moral law within me... |
| 过了午夜，少校才打电话回家祝席德生日快乐。 | It was close to midnight before Major Albert Knag called home to wish Hilde a happy birthday. |
| 是妈妈接的电话。 | Hilde's mother answered the telephone. |
| “席德，是找你的。” | It's for you, Hilde. |
| “喂? ” | Hello? |
| “我是爸爸。” | It's Dad. |
| “你疯了吗? 现在已经半夜了。” | Are you crazy? It's nearly midnight! |
| “我只是想跟你说生日快乐……” | I just wanted to say Happy Birthday ... |
| “你已经说了一整天了。” | You've been doing that all day. |
| “可是……在今天还没过完前，我不想打电话给你。” | ... but I didn't want to call before the day was over. |
| “为什么? ” | Why? |
| “你没收到我的礼物吗? ” | Didn't you get my present? |
| “收到了。谢谢你。” | Yes, I did. Thank you very much. |
| “那你就别卖关子了。你觉得怎么样? ” | I can't wait to hear what you think of it. |
| “很棒!我今天几乎一整天都没吃东西。” | It's terrific. I have hardly eaten all day, it's so exciting. |
| “你要吃才行。” | You should eat. |
| “可是那本书太吸引人了。” | But this book leaves people breathless. |
| “告诉我你读到哪里了? ” | I have to know how far you've gotten. |
| “他们进去少校的小木屋了，因为你找了一只水怪来捉弄他们。” | They just went inside the major's cabin because you started teasing them with a sea serpent. |
| “那你是读到启蒙时期那一章了。” | So you're reading the chapter about The Enlightenment. |
| “还有德古日。” | And Olympe de Gouges. |
| “那么我并没有弄错。” | So I didn't get it completely wrong. |
| “弄错什么? ” | Wrong in what way? |
| “我想你还会再听到一次生日快乐。不过那次是用音乐来表现的。” | I think there's one more birthday greeting to come. But that one is set to music. |
| “那我想我最好在睡觉前再读一些。” | "I'd better read a little more before I go to sleep." |
| “那么你还没有放弃啰? ” | You haven't given up, then? |
| “我今天学到的比……比从前都要多。我几乎不能相信现在距离苏菲放学回家发现第一封信时还不到二十四小时。” | I've learned more in this one day than ever before. I can hardly believe that it's less than twenty-four hours since Sophie got home from school and found the first envelope. |
| “是呀，真奇怪，居然只花了这么一点时间。” | It's strange how little time it takes to read. |
| “可是我还是忍不住替她难过。” | But I can't help feeling sorry for her. |
| “你是指妈妈吗? ” | For Mom? |
| “不，我说的当然是苏菲。” | No, for Sophie, of course. |
| “为什么呢? ” | Why? |
| “她完全被搞胡涂了，真可怜。” | The poor girl is totally confused. |
| “可是她只是……我的意思是……”． | But she's only ... |
| “你是不是想说她只是一个虚构的人物? ” | You were going to say she's only made up. |
| “是的，可以这么说。” | Yes, something like that. |
| “可是我认为苏菲和艾伯特真有其人。” | I think Sophie and Alberto really exist. |
| “等我回家时我们再谈好了。” | We'll talk more about it when I get home. |
| “好吧！” | Okay. |
| “祝你有个美好的一天。” | Have a nice day. |
| “你说什么? ” | What? |
| “我是说晚安。” | I mean good night. |
| “晚安。” | Good night. |
| 半小时后，席德上床了。此时天色仍然明亮，她可以看见外面的花园和更远处的小海湾。每年这个时节，天色从来不会变暗。 | When Hilde went to bed half an hour later it was still so light that she could see the garden and the little bay. It never got really dark at this time of the year. |
| 她脑海里想象着她置身于林间小木屋墙上那幅画的里面。她很好奇，不知道一个人是否可以从画中伸出头来向四周张望。 | She played with the idea that she was inside a picture hanging on the wall of the little cabin in the woods. She wondered if one could look out of the picture into what surrounded it. |
| …入睡前，她又看了几页大讲义夹里的东西。 | Before she fell asleep, she read a few more pages in the big ring binder. |
| 苏菲将席德的父亲写的信放回壁炉架上。 | Sophie put the letter from Hilde's father back on the mantel. |
| “有关联合国的事并不是不重要，”艾伯特说，“但我不喜欢他干扰我上课。” | What he says about the UN is not unimportant, said Alberto, "but I don't like him interfering in my presentation." |
| “这点你不需要大担心。” | I don't think you should worry too much about that. |
| “无论如何，从今天起，我决定要无视于所有类似水怪等等的不寻常现象。接下来我要谈康德的哲学。我们就坐在窗户旁吧!” | Nevertheless, from now on I intend to ignore all extraordinary phenomena such as sea serpents and the like. Let's sit here by the window while I tell you about Kant. |
| 苏菲注意到两张扶手椅间的小茶几上放着一副眼镜。她还发现那镜片是红色的。 | Sophie noticed a pair of glasses lying on a small table between two armchairs. She also noticed that the lenses were red. |
| 也许是遮挡强光的太阳眼镜吧。 | Maybe they were strong sunglasses . . . |
| “已经快两点了。”她说。“我得在五点前回家。妈妈可能已经安排了我的生日节目。” | It's almost two o'clock, she said. "I have to be home before five. Mom has probably made plans for my birthday." |
| “算算还有三小时。” | That gives us three hours. |
| “那我们就开始吧!” | Let's start. |
| “康德于一七二四年诞生于普鲁士东部的哥尼斯堡(Konigs—berg)，父亲是一位马鞍师傅。康德一辈子都住在这个小镇上，一直到他八十岁过世为止。他们一家人都是非常虔诚的教徒，而他的宗教信仰也成为他的哲学的重要背景之一。他和柏克莱一样，觉得有必要巩固基督徒信仰的基础。” | Immanuel Kant was born in 1724 in the East Prussian town of Konigsberg, the son of a master saddler. He lived there practically all his life until he died at the age of eighty. His family was deeply pious, and his own religious conviction formed a significant background to his philosophy. Like Berkeley, he felt it was essential to preserve the foundations of Christian belief. |
| “谢啦!我已经听太多柏克莱的事了。” | I've heard enough about Berkeley, thanks. |
| “康德是我们到目前为止谈过的哲学家中唯一曾在大学里教授哲学的人。他是一位哲学教授。” | Kant was the first of the philosophers we have heard about so far to have taught philosophy at a university. He was a professor of philosophy. |
| “教授? ” | Professor? |
| “世上有两种哲学家。一种是不断找寻他对哲学问题的答案的人。另一种则是精通哲学史，但并不一定曾建立自己的哲学理论的人。” | There are two kinds of philosopher. One is a person who seeks his own answers to philosophical questions. The other is someone who is an expert on the history of philosophy but does not necessarily construct his own philosophy. |
| “康德就是那种吗? ” | And Kant was that kind? |
| “他两者都是。如果他只是一个很好的哲学教授，通晓其他哲学家的理念，他就不会在哲学史上有一席之地。不过，有一点很重要的就是：康德对于古往今来的哲学传统有很深厚的了解。他对笛卡尔和史宾诺莎的理性主义与洛克、柏克莱和休姆等人的经验主义都很精通。” | Kant was both. If he had simply been a brilliant professor and an expert on the ideas of other philosophers, he would never have carved a place for himself in the history of philosophy. But it is important to note that Kant had a solid grounding in the philosophic tradition of the past. He was familiar both with the rationalism of Descartes and Spinoza and the empiricism of Locke, Berkeley, and Hume. |
| “我说过请你不要再提柏克莱了。” | I asked you not to mention Berkeley again. |
| “你应该还记得理性主义者认为人类的心灵是所有知识的基础，而经验主义者则认为我们对于世界的了解都是从感官而来的。 | Remember that the rationalists believed that the basis for all human knowledge lay in the mind. And that the empiricists believed all knowledge of the world proceeded from the senses. |
| 休姆更指出，我们透过感官认知所能获得的结论显然有其限制。” | Moreover, Hume had pointed out that there are clear limits regarding which conclusions we could reach through our sense perceptions. |
| “那么康德同意哪一派说法呢? ” | And who did Kant agree with? |
| “他认为两派的说法都有一部分正确，也有一部分是错误的。 | He thought both views were partly right, but he thought both were partly wrong, too. |
| 在这方面大家一致关心的问题是：我们对于这个世界能够有什么样的知识? 自从笛卡尔以来的哲学家们都专注于思考这个问题。 | The question everybody was concerned with was what we can know about the world. This philosophical project had been preoccupying all philosophers since Descartes. |
| 他们提出两种最大的可能性：一、这世界正如我们感官所认知的那样，二、这世界乃是像我们的理性所体悟到的一般。” | Two main possibilities were drawn up: either the world is exactly as we perceive it, or it is the way it appears to our reason. |
| “那康德怎么想呢? ” | And what did Kant think? |
| “康德认为我们对于这个世界的观念是我们同时透过感官与理性而得到的。不过他认为理性主义者将理性的重要性说得太过火了，而经验主义者则过分强调感官的经验。” | Kant thought that both 'sensing' and 'reason' come into play in our conception of the world. But he thought the rationalists went too far in their claims as to how much reason can contribute, and he also thought the empiricists placed too much emphasis on sensory experience. |
| “如果你不赶快单一个例子，这些话我可是听不懂。” | If you don't give me an example soon, it will all be just a bunch of words. |
| “首先，康德同意休姆和经验主义者的说法，认为我们对于世界的了解都是透过感官而来的，但他也赞成理性主义者的部分说法，认为我们的理性中也有一些因素可以决定我们如何认知周遭的世界。换句话说，他认为我们对于世界的观念会受到人类心灵中某些状况的影响。” | In his point of departure Kant agrees with Hume and the empiricists that all our knowledge of the world comes from our sensations. But--and here Kant stretches his hand out to the rationalists--in our reason there are also decisive factors that determine how we perceive the world around us. In other words, there are certain conditions in the human mind that are contributive to our conception of the world. |
| “这就是你举的例子呀? ” | You call that an example? |
| “我们还是来做一个小小的实验好了。请你帮我把那边茶几上的眼镜拿来好吗?对，就是那副。好，请你戴上它。” | Let us rather do a little experiment. Could you bring those glasses from the table over there? Thank you. Now, put them on. |
| 苏菲把眼镜戴上。于是她眼中所看到的每一件事物全都变红了。原本淡淡的颜色变成了粉红色，原本是深色的，则变成深红色。 | Sophie put the glasses on. Everything around her became red. The pale colors became pink and the dark colors became crimson. |
| “你看到什么? ” | What do you see? |
| “每一件东西都跟以前一样，只不过都变红了。” | I see exactly the same as before, except that it's all red. |
| “这是因为眼镜限制了你感知现实世界的方式。你看到的每一件东西都是你周遭世界的一部分，但你怎么看它们却取决于你所戴的眼镜。因此，即使你看到的一切东西都是红色的，你也不能说世界是红色的。” | That's because the glasses limit the way you perceive reality. Everything you see is part of the world around you, but how you see it is determined by the glasses you are wearing. So you cannot say the world is red even though you conceive it as being so. |
| “当然哼。” | "No, naturally." |
| “现在你如果到树林里去散步，或回到船长弯去，你会看到平常你见到的一切，只是它们统统会变成红色的。” | If you now took a walk in the woods, or home to Captain's Bend, you would see everything the way you normally do. But whatever you saw, it would all be red. |
| “对，只要我不拿下这副眼镜。” | As long as I didn't take the glasses off, yes. |
| “这正是康德之所以认为我们的理性中有若干倾向会左右我们获得的经验。” | And that, Sophie, is precisely what Kant meant when he said that there are certain conditions governing the mind's operation which influence the way we experience the world. |
| “什么样的倾向? ” | What kind of conditions? |
| “我们所见到的事物首先会被看成是时间与空间里的一个现象。康德将‘时间’与‘空间’称为我们的两种‘直观形式’(Formofintuition)。他强调我们心灵中的这两种‘形式’先于一切经验。换句话说，我们在还没有经验事物之前，就可以知道我们感知到的将是一个发生在时间与空间里的现象。因为我们无法脱掉理性这副‘眼镜，。” | Whatever we see will first and foremost be perceived as phenomena in time and space. Kant called 'time' and 'space' our two 'forms of intuition.' And he emphasized that these two 'forms' in our own mind precede every experience. In other words, we can know before we experience things that we will perceive them as phenomena in time and space. For we are not able to take off the 'glasses' of reason. |
| “所以他认为我们天生就能够在时间与空间里感知事物? ” | So he thought that perceiving things in time and space was innate? |
| “是的，可以这么说。我们看见什么虽然视我们生长在印度或格陵兰而定，但不管我们在哪里，我们体验到的世界就是一连串发生在时间与空间里的过程。这是我们可以预知的。” | Yes, in a way. What we see may depend on whether we are raised in India or Greenland, but wherever we are, we experience the world as a series of processes in time and space. This is something we can say beforehand. |
| “可是时间和空间难道不是存在于我们本身之外的事物吗? ” | But aren't time and space things that exist beyond ourselves? |
| “不。康德的概念是：时间与空间属于人类的条件。时、空乃是人类感知的方式，并非物质世界的属性。” | No. Kant's idea was that time and space belong to the human condition. Time and space are first and foremost modes of perception and not attributes or the physical world. |
| “这种看事情的方式倒是很新颖。” | That was a whole new way of looking at things. |
| “因为人类的心灵不只是纯粹接收外界感官刺激的‘被动的蜡’，也是一个会主动塑造形状的过程。心灵影响了我们理解世界的方式，就像你把水倒进一个玻璃壶里面，水立刻会顺应水壶的形状一般。同样的，我们的感官认知也会顺应我们的‘直观形式’。” | For the mind of man is not just 'passive wax' which simply receives sensations from outside. The mind leaves its imprint on the way we apprehend the world. You could compare it with what happens when you pour water into a glass pitcher. The water adapts itself to the pitcher's form. In the same way our perceptions adapt themselves to our 'forms of intuition.' |
| “我想我懂你的意思了。” | I think I understand what you mean. |
| 因果律“康德宣称，不仅心灵会顺应事物的形状，事物也会顺应心灵。 | Kant claimed that it is not only mind which conforms to things. Things also conform to the mind. Kant called this the Copernican Revolution in the problem of human knowledge. |
| 他把这个现象称为人类认知问题上的‘哥白尼革命’。意思是这种看法和从前的观念截然不同，就像哥白尼当初宣称地球绕着太阳转，而不是太阳绕着地球转一样。” | By that he meant that it was just as new and just as radically different from former thinking as when Copernicus claimed that the earth revolved around the sun and not vice versa." |
| “我现在了解为何他认为理性主义者与经验主义者都只对了一部分了。理性主义者几乎忘记了经验的重要性，而经验主义者则无视于我们的心灵对我们看世界的方式的影响。” | "I see now how he could think both the rationalists and the empiricists were right up to a point. The rationalists had almost forgotten the importance of experience, and the empiricists had shut their eyes to the way our own mind influences the way we see the world." |
| “就拿因果律来说，休姆认为这是人可以经验到的，但在康德的想法中，因果律仍然属于心灵这部分。” | "And even the law of causality--which Hume believed man could not experience--belongs to the mind, according to Kant." |
| “请你说明白一些。” | "Explain that, please." |
| “你还记得休姆宣称，我们只是因为受到习惯的驱策，才会以为各种自然现象之向有所关联吗? | "You remember how Hume claimed that it was only force of habit that made us see a causal link behind all natural processes. |
| 根据休姆的说法，我们无法感知黑球是促使白球移动的肇因，因此我们无法证明黑球一定会使白球移动。” | According to Hume, we cannot per-ceive the black billiard ball as being the cause of the white ball's movement. Therefore, we cannot prove that the black billiard ball will always set the white one in motion." |
| “对，我记得。” | Yes, I remember. |
| “休姆认为我们无法证明因果律，康德则认为因果律的存在正是人类理性的特色。正因为人类的理性可以感知事物的因果，因此因果律是绝对的，而且永恒不变的。” | But that very thing which Hume says we cannot prove is what Kant makes into an attribute of human reason. The law of causality is eternal and absolute simply because human reason perceives everything that happens as a matter of cause and effect. |
| “可是在我认为因果律是存在于物质世界的法则，并不存在于我们的心灵。” | Again, I would have thought that the law of causality lay in the physical world itself, not in our minds. |
| “康德的理论是：因果律是根植于我们的内心的。他同意休姆的说法，认为既然我们无法确知世界本来的真貌，我们只能根据自己的认识来了解世界。康德对哲学最大的贡献在于他认为dasDingansich和dasDingformich是不相同的。” | Kant's philosophy states that it is inherent in us. He agreed with Hume that we cannot know with certainty what the world is like 'in itself.' We can only know what the world is like 'for me'--or for everybody. Kant's greatest contribution to philosophy is the dividing line he draws between things in themselves--das Ding an sich-- and things as they appear to us. |
| “拜托，我的德文不是很好。” | I'm not so good at German. |
| “康德认为‘事物本身’和‘我眼中的事物’是不一样的。这点很重要。我们永远无法确知事物‘本来’的面貌。我们所知道的只是我们眼中‘看到’的事物。从另外一个角度来看，我们在每一次经验之前都可以预知我们的心灵将如何认知事物。” | Kant made an important distinction between 'the thing in itself and 'the thing for me.' We can never have certain knowledge of things 'in themselves.' We can only know how things 'appear' to us. On the other hand, prior to any particular experience we can say something about how things will be perceived by the human mind. |
| “真的吗? ” | We can? |
| “你每天早上出门前，一定不知道今天会看到什么事情或有什么经验。但你可以知道你所看到、经验到的事物都是发生在时间和空间里的事物。你也可以确定这些事物可以适用因果律，因为你的意识里就存在着这个因果律。” | Before you go out in the morning, you cannot know what you will see or experience during the day. But you can know that what you see and experience will be perceived as happening in time and space. You can moreover be confident that the law of cause and effect will apply, simply because you carry it with you as part of your consciousness. |
| “你的意思是说我们人类的构造不一定会像现在这样? ” | But you mean we could have been made differently? |
| “是的，我们可能会有不同的感官构造，对于时间和空间可能也会有不同的感觉。我们甚至可能被创造成一种不会到处去寻求我们四周事物的成因的生物。” | Yes, we could have had a different sensory apparatus. And we could have had a different sense or time and a different feeling about space. We could even have been created in such a way that we would not go around searching for the cause of things that happen around us. |
| “这是什么意思? ” | How do you mean? |
| “假设有一只猫躺在客厅的地板上，然后突然有一个球滚进来。你想那只猫会有什么反应? ” | Imagine there's a cat lying on the floor in the living room. A ball comes rolling into the room. What does the cat do? |
| “这个我试过好几次了。这时候猫咪就会去追那个球。” | I've tried that lots of times. The cat will run after the ball. |
| “好，现在再假设坐在客厅里的是你。如果你突然看到一个球滚进来，你也会跑去追那个球吗? ” | All right. Now imagine that you were sitting in that same room. If you suddenly see a ball come rolling in, would you also start running after it? |
| “首先我会转身看看球是从哪里来的。” | First, I would turn around to see where the ball came from. |
| “对了，因为你是人，你势必会寻求每一件事物的原因，因为因果律是你构造中的一部分。” | Yes, because you are a human being, you will inevitably look for the cause of every event, because the law of causality is part of your makeup. |
| “然后呢? ” | And then? |
| “休姆认为我们既不能感知自然法则，也不能证明自然法则。 | Hume showed that we can neither perceive nor prove natural laws. |
| 康德对这点不太苟同。他相信他可以证明事实上我们所谓的自然法则乃是人类认知的法则，由此而证明这些法则的真实性。” | That made Kant uneasy. But he believed he could prove their absolute validity by showing that in reality we are talking about the laws of human cognition. |
| “小孩子也会转身看看球从哪里来的吗? ” | Will a child also turn around to see where the ball came from? |
| “可能不会。但康德指出，小孩子的理性要等到他有若干感官的材料可以处理后才会充分发展。谈论一个空白的心灵是没有意义的。” | Maybe not. But Kant pointed out that a child's reason is not fully developed until it has had some sensory material to work with. It is altogether senseless to talk about an empty mind. |
| “这样的心灵将是很奇怪的心灵。” | No, that would be a very strange mind. |
| “所以我们现在可以做个总结。根据康德的说法，人类对于世界的观念受到两种因素左右。一个是我们必须透过感官才能知道的外在情况，我们可以称之为知识的原料。另外一个因素就是人类内在的情况，例如我们所感知的事物都是发生在时、空之中，而且符合不变的因果律等。我们可以称之为知识的形式。” | So now let's sum up. According to Kant, there are two elements that contribute to man's knowledge of the world. One is the external conditions that we cannot know of before we have perceived them through the senses. We can call this the material of knowledge. The other is the internal conditions in man himself--such as the perception of events as happening in time and space and as processes conforming to an unbreakable law of causality. We can call this the form of knowledge. |
| 艾伯特和苏菲继续坐了一会，看着窗外的世界。突然间苏菲瞥见湖对岸的树丛间有一个小女孩。 | Alberto and Sophie remained seated for a while gazing out of the window. Suddenly Sophie saw a little girl between the trees on the opposite side of the lake. |
| “你看!”苏菲说。“那是谁? ” | Look! said Sophie. "Who's that?" |
| “我不知道。” | I'm sure I don't know. |
| 小女孩只出现了几秒钟就消失了。苏菲注意到她好像戴了一顶红色的帽子。 | The girl was only visible for a few seconds, then she was gone. Sophie noticed that she was wearing some kind of red hat. |
| “我们绝对不可以因为那种事情而分心。” | We shall under no circumstances let ourselves be distracted. |
| “那你就继续说吧。” | Go on, then. |
| “康德相信我们的心灵所能感知的事物很明显的有其限制，你可以说是我们的心灵所戴的‘眼镜’给我们加上了这种限制。” | Kant believed that there are clear limits to what we can know. You could perhaps say that the mind's 'glasses' set these limits. |
| “怎么会呢? ” | In what way? |
| “你应该还记得康德之前的哲学家曾经讨论过一些很‘大’的问题，如人是否有不朽的灵魂、上帝是否存在、大自然是否由很多看不见的分子所组成，以及宇宙是有限还是无限的等等。” | You remember that philosophers before Kant had discussed the really 'big' questions--for instance, whether man has an immortal soul, whether there is a God, whether nature consists of tiny indivisible particles, and whether the universe is finite or infinite. |
| “嗯。” | Yes. |
| “康德认为我们不可能得到这些问题确实的答案，这并不是因为他不肯讨论这方面的问题，相反的，如果他对这些问题不屑一顾，那他就不能够称得上是一个哲学家了。” | Kant believed there was no certain knowledge to be obtained on these questions. Not that he rejected this type of argument. On the contrary. If he had just brushed these questions aside, he could hardly have been called a philosopher. |
| “那他怎么说呢? ” | What did he do? |
| “慢慢来，要有耐心。康德认为在这些大问题上，理性所能够运作的范围超过了我们人类所能理解的程度。可是在这同时，我们的本性中有一种基本的欲望要提出这些问题。 | Be patient. In such great philosophical questions, Kant believed that reason operates beyond the limits of what we humans can comprehend. At the same time, there is in our nature a basic desire to pose these same questions. |
| 可是，举个例子，当我钔问‘宇宙是有限还是无限? ’时，我们的问题关系到的是一个我们本身在其中占一小部分的事物。因此我们永远无法完全了解这个事物。” | But when, for example, we ask whether the universe is finite or infinite, we are asking about a totality of which we ourselves are a tiny part. We can therefore never completely know this totality. |
| “为什么不能呢? ” | Why not? |
| “当你戴上那副红色的眼镜时，根据康德的想法，有两种因素影响我们对世界的了解。” | When you put the red glasses on, we demonstrated that according to Kant there are two elements that contribute to our knowledge of the world. |
| “感官知觉和理性。” | Sensory perception and reason. |
| “对。我们的知识材料是透过感官而来，但这些材料必须符合理性的特性。举例来说，理性的特性之一就是会寻求事件的原因。” | Yes, the material of our knowledge comes to us through the senses, but this material must conform to the attributes of reason. For example, one of the attributes of reason is to seek the cause of an event. |
| “譬如说看到球滚过地板的时候就会问球从哪里来。” | Like the ball rolling across the floor. |
| “没错。可是当我们想知道世界从何而来，并且讨论可能的答案时，我们的理性可以说‘暂时停止作用’。因为它没有感官的材料可能加以处理，也没有任何相关的经验可资利用，因为我们从未经验过我们渺小的人类所隶属的这个大宇宙。” | If you like. But when we wonder where the world came from--and then discuss possible answers--reason is in a sense 'on hold.' For it has no sensory material to process, no experience to make use of, because we have never experienced the whole of the great reality that we are a tiny part of. |
| “也可以说我们是滚过地板这个球的一小部分，所以我们不知道它是从哪里来的。” | We are--in a way--a tiny part of the ball that comes rolling across the floor. So we can't know where it came from. |
| “可是人类理性的特色就是一定会问球从哪里来。这也是为什么我们会一问再问，全力解答这些艰深问题的原因。可是我们从来没有获得过任何确定的材料，所以我们永远不能得到满意的答案因为我们的理性不能发挥作用。” | But it will always be an attribute of human reason to ask where the ball comes from. That's why we ask and ask, we exert ourselves to the fullest to find answers to all the deepest questions. But we never get anything firm to bite on; we never get a satisfactory answer because reason is not locked on. |
| “谢啦。这种感觉我很清楚。” | I know exactly how that feels, thank you very much. |
| “谈到现实世界的本质这类重量级的问题，康德指出，人永远会有两种完全相反，但可能性相当的看法，这完全要看我们的理性怎么说。” | In such weighty questions as to the nature of reality, Kant showed that there will always be two contrasting viewpoints that are equally likely or unlikely, depending on what our reason tells us. |
| “请单一些例子好吗? ” | Examples, please. |
| “我们可以说世界一定有一个开始的时刻，但我们也可以说，世界无所谓终始。这两种说法同样都有道理。这两种可能性对于人的理性来说，同样都是无法想象的。我们可以宣称世界一直都存在，但如果世界不曾开始的话，如何一直存在呢? 因此我们势必被迫采取另外一种相反的观点。 | It is just as meaningful to say that the world must have had a beginning in time as to say that it had no such beginning. Reason cannot decide between them. We can allege that the world has always existed, but con anything always have existed if there was never any beginning? So now we are forced to adopt the opposite view. |
| 于是，我们说世界一定是在某一时刻开始的，而且一定是无中生有的。可是一件事物可能会无中生有吗? ” | We say that the world must have begun sometime-- and it must have begun from nothing, unless we want to talk about a change from one state to another. But can something come from nothing, Sophie? |
| “不，这两种可能性都一样无法想象。可是两者之中一定有一个是对的，有一个是错的。” | No, both possibilities are equally problematic. Yet it seems one of them must be right and the other wrong. |
| “你可能还记得德谟克里特斯和那些唯物论者曾说过，大自然中的万物一定是由一些极微小的分子组成的。而笛卡尔等人则认为扩延的真实世界必然可以一再分解成更小的单位。他们两派到底谁对呢? ” | You probably remember that Democritus and the materialists said that nature must consist of minimal parts that everything is made up of. Others, like Descartes, believed that it must always be possible to divide extended reality into ever smaller parts. But which of them was right? |
| “两派都对，也都不对。” | Both. Neither. |
| “还有，许多哲学家都认为自由是人类最珍贵的财产之一。但也有一些哲学家，像是斯多葛学派和史宾诺莎等人，相信万事万物的发生根据自然法则而言都是有必要的。康德认为，在这个问题上人类的理性也一样无法做一个合理的判断。” | Further, many philosophers named freedom as one of man's most important values. At the same time we saw philosophers like the Stoics, for example, and Spinoza, who said that everything happens through the necessity of natural law. This was another case of human reason being unable to make a certain judgment, according to Kant. |
| “这两种看法都一样合理，也一样不合理。” | Both views are equally reasonable and unreasonable. |
| 信仰“最后，如果我们想借理性之助证明上帝存在或不存在的话，也一定不会成功。笛卡尔等理性主义者曾试图证明上帝必然存在，理由是：我们都有一个关于‘至高存在’的概念。而亚理斯多德和圣多玛斯等人之所以相信上帝存在的理由是：一切事物必然有一个最初的原因。” | Finally, we are bound to fail if we attempt to prove the existence of God with the aid of reason. Here the rationalists, like Descartes, had tried to prove that there must be a God simply because we have the idea of a 'supreme being.' Others, like Aristotle and Thomas Aquinas, decided that there must be a God because every-thing must have a first cause. |
| “那康德的看法呢? ” | What did Kant think? |
| “这两种理由他都不接受。他认为无论理性或经验都无法确实怔明上帝的存在。对于理性而言，上帝存在与上帝不存在这两者都有可能。” | He rejected both these proofs of the existence of God. Neither reason nor experience is any certain basis for claiming the existence of God. As far as reason goes, it is just as likely as it is unlikely that God exists. |
| “可是你刚开始时说过康德想维护基督教信仰的基础。” | But you started by saying that Kant wanted to preserve the basis for Christian faith. |
| “是的，他开创了一个宗教的空间。在这个空间中，理性和经验都派不上用场，因此形成了一种真空的状况。这种真空只能用信仰“来填补。” | Yes, he opened up a religious dimension. There, where both reason and experience fall short, there occurs a vacuum that can be filled by faith. |
| “这就是他挽救基督教的方式吗? ” | That's how he saved Christianity? |
| “可以这么说。值得一提的是康德是一个新教徒。自从宗教革命以来，基督新教的特色就是强调信仰的重要性。而天主教自从中世纪初期以来就倾向于相信理性乃是信仰的支柱。” | "If you will. Now, it might be worth noting that Kant was a Protestant. Since the days of the Reformation, Protestantism has been characterized by its emphasis on faith. The Catholic Church, on the other hand, has since the early Middle Ages believed more in reason as a pillar of faith. |
| “原来如此。” | "So this way..." |
| “不过康德除了认定这些大问题应该交由个人的信仰来决定之外，他还更进一步认为，为了维护道德的缘故，我们应该假定人有不朽的灵魂、上帝确实存在以及人有自由意志。” | But Kant went further than simply to establish that these weighty questions should be left to the faith of the individual. He believed that it is essential for morality to presuppose that man has an immortal soul, that God exists, and that man has a free will. |
| “这么说他所做的和笛卡尔是一样的。首先他怀疑我们所能理解的事物，然后他从后门把上帝走私进来。” | So he does the same as Descartes. First he is very critical of everything we can understand. And then he smuggles God in by the back door. |
| “不过他和笛卡尔不同的一点是：他特别强调让他如此做的并不是他的理性，而是他的信仰。他称这种对灵魂不朽、上帝存在以及自由意志的信仰为‘实践的设准’。” | But unlike Descartes, he emphasizes most particularly that it is not reason which brought him to this point but faith. He himself called faith in the immortal soul, in God's existence, and in man's free will practical postulates. |
| “意思是.....? ” | Which means? |
| “所谓‘设准’就是某个无法证实的假设。而所谓‘实践的设准’则是某个为了实践(也就是说，为了人类的道德)而必须假定为真的说法。康德说：‘为了道德的缘故，我们有必要假定上帝存在。’” | To 'postulate' something is to assume something that cannot be proved. By a 'practical postulate,' Kant meant something that had to be assumed for the sake of 'praxis,' or practice; that is to say, for man's morality. 'It is a moral necessity to assume the existence of God,' he said. |
| 这时突然有人敲门。苏菲立刻起身要开门，但艾伯特却一点也没有要站起来的意思。苏菲问道：“你不想看看是谁吗? ”。 | Suddenly there was a knock at the door. Sophie got up, but as Alberto gave no sign of rising, she asked: "Shouldn't we see who it is?" |
| 艾伯特耸耸肩，很不情愿地站起来。他们打开门，门外站了一个穿着白色夏装、戴着红帽的小女孩，也就是刚才出现在湖对岸的那个女孩。她一只手臂上挽着一个装满食物的篮子。 | Alberto shrugged and reluctantly got up. They opened the door, and a little girl stood there in a white summer dress and a red bonnet. It was the girl they had seen on the other side of the lake. Over one arm she carried a basket of food. |
| “嗨!”苏菲说，“你是谁? ” | Hi, said Sophie. "Who are you?" |
| “你难道看不出我就是小红帽吗? ” | Can't you see I am Little Red Ridinghood? |
| 苏菲抬头看着艾伯特，艾伯特点点头。 | Sophie looked at Alberto, and Alberto nodded. |
| “你听到她说的话了。” | You heard what she said. |
| “我在找我奶奶住的地方。”小女孩说。“她年纪大又生病了，所以我带点东西给她吃。” | I'm looking for my grandmother's house, said the girl. "She is old and sick, but I'm taking her some food." |
| “这里不是你奶奶的家。”艾伯特说，“你最好还是赶快上路吧。” | It's not here, said Alberto, "so you'd better get on your way." |
| 他手一挥，苏菲觉得他仿佛是在赶苍蝇似的。 | He gestured in a way that reminded Sophie of the way you brush off a fly. |
| “可是有人托我转交一封信。”戴红帽的小女孩说。 | But I'm supposed to deliver a letter, continued the girl in the red bonnet. |
| 接着她抽出一个小信封，递给苏菲，然后就蹦蹦跳跳地走开了。 | With that, she took out a small envelope and handed it to Sophie. Then she went skipping away. |
| “小心大野狼啊!”苏菲在她身后喊。 | Watch out for the wolf! Sophie called after her. |
| 这时艾伯特已经走向客厅了。苏菲跟着他，两人又像从前那样坐了下来。 | Alberto was already on his way back into the living room. Sophie followed and both sat down as before. |
| “哇!居然是小红帽耶!”苏菲说。 | Just think! That was Little Red Ridinghood, said Sophie. |
| “你警告她是没有用的。她还是会到她奶奶家，然后被大野狼吃掉。她不会学到什么教训的。事情会一再重演，一直到时间的尽头。” | And it's no good warning her. She will go to her grandmother's house and be eaten by the wolf. She never learns. It will repeat itself to the end of time |
| “可是我从来没有听说过她到奶奶家前曾经敲过别人家的门。” | But I have never heard that she knocked on the door of another house before she went to her grandmother's. |
| “只不过是一个小把戏罢了。” | A bagatelle, Sophie. |
| 苏菲看着小红帽给她的那封信。收信人是席德。 | Now Sophie looked at the envelope she had been given. It was addressed "To Hilde." |
| 她把信拆开，念了出来： | She opened it and read aloud: |
| 亲爱的席德：如果人类的脑袋简单得足以让我们了解的话，我们还是会愚笨得无法理解它。 | Dear Hilde, If the human brain was simple enough for us to understand, we would still be so stupid that we couldn't understand it. Love, Dad. |
| 爱你的爸爸艾伯特点点头。 | Alberto nodded. |
| “没错。我相信康德也说过类似的话。我们不能够期望了解我们是什么。也许我们可以了解一朵花或一只昆虫，但我们永远无法了解我们自己。” | True enough. I believe Kant said something to that effect. We cannot expect to understand what we are. Maybe we can comprehend a flower or an insect, but we can never comprehend ourselves. Even less can we expect to comprehend the universe. |
| 苏菲把信上谜样的句子念了好几遍。艾伯特又继续说：伦理学“我们不要被水怪之类的东西打断。在我们今天结束前，我要和你谈康德的伦理学。” | Sophie had to read the cryptic sentence in the note to Hilde several times before Alberto went on: "We are not going to be interrupted by sea serpents and the like. Before we stop for today, I'll tell you about Kant's ethics." |
| “请快一点，我很快就得回家了。” | Please hurry. I have to go home soon. |
| “由于休姆怀疑我们透过理性与感官能够获得的知识，因此康德不得不把生命中许多重要的问题再想透彻。其中之一就是关于伦理的问题。 | Hume's skepticism with regard to what reason and the senses can tell us forced Kant to think through many of life's important questions again. Not least in the area of ethics. |
| “休姆说我们永远不能证明什么是对的，什么是错的，不是吗?他说我们不能从‘是不是’的语句得出‘该不该’的结论。” | Didn't Hume say that you can never prove what is right and what is wrong2 You can't draw conclusions from is - sentence? to ought-sentences. |
| “休姆认为无论我们的理性或经验都不能决定是非与对错，决定这些的乃是我们的感觉。对于康德而言，这种理论基础实在太过薄弱。” | For Hume it was neither our reason nor our experience that determined the difference between right and wrong. It was simply our sentiments. This was too tenuous a basis for Kant. |
| “这是可能想象的。” | I can imagine. |
| “康德一向觉得是与非、对与错之间确实是有分别的。在这方面他同意理性主义者的说法，认为辨别是非的能力是天生就存在于人的理性中的。每一个人都知道何谓是、何谓非。这并不是后天学来的，而是人心固有的观念。根据康德的看法，每一个人都有‘实践理性’，也就是说每个人都有辨别是非的智慧。” | Kant had always felt that the difference between right and wrong was a matter of reason, not sentiment. In this he agreed with the rationalists, who said the ability to distinguish between right and wrong is inherent in human reason. Everybody knows what is right or wrong, not because we have learned it but because it is born in the mind. According to Kant, everybody has 'practical reason,' that is, the intelligence that gives us the capacity to discern what is right or wrong in every case. |
| “这是天生的? ” | And that is innate? |
| “辨别是非的能力就像理性的其他特质一样是与生俱来的。举个例子，就像我们都有感知事物因果关系的智慧一样，我们也都能够感知普遍的道德法则。 | The ability to tell right from wrong is just as innate as all the other attributes of reason. Just as we are all intelligent beings, for example, perceiving everything as having a causal relation, we all have access to the same universal moral law. |
| 这种道德法则和物理法则一样都是绝对能够成立的。对于我们的道德意识而言，这是很基本的法则，就像对我们的智慧而言，‘事出必有因’以及‘七加五等于十二’乃是很基本的观念一样。” | This moral law has the same absolute validity as the physical laws. It is just as basic to our morality as the statements that everything has a cause, or that seven plus five is twelve, are basic to our intelligence. |
| “这个道德法则的内容是什么呢? ” | And what does that moral law say? |
| “由于这个法则在于每个经验之先，因此它是‘形式的’，也就是说，它必不限于任何特定的情况。因为它适宜于古往今来每个社会、每一个人，所以它不会告诉你你在什么情况下应该做什么事，而是告诉你在所有的情况下你应该有的行为。” | Since it precedes every experience, it is 'formal.' That is to say, it is not bound to any particular situation of moral choice. For it applies to all people in all societies at all times. So it does not say you shall do this or this if you find yourself in that or that situation. It says how you are to behave in all situations. |
| “可是就算你内心有一套道德法则，如果它不能告诉你在某些情况下应该怎么做，那又有什么用呢? ” | But what is the point of having a moral law implanted inside yourself if it doesn't tell you what to do in specific situations? |
| “康德指出，这套道德法则乃是‘无上命令’(categoricalimper—afive)，意思就是这套法则是‘无条件的’、适用于所有情况的。它也是一项‘命令’，是强迫性的，因此也是绝对权威的。” | Kant formulates the moral law as a categorical imperative. By this he means that the moral law is 'categorical,' or that it applies to all situations. It is, moreover, 'imperative,' which means it is commanding and therefore absolutely authoritative. |
| “原来如此。” | Uh-huh. |
| “康德用好几种方式来说明这个‘无上命令’。首先他说应如此做，好使你做事的原则将透过你的意志而成为普遍的自然法则。” | "Kant formulates this 'categorical imperative' in several ways. First he says: Act as if the maxim of your action were to become through your will a Universal Law of Nature." |
| “所以当我做某件事时，我必须确定自己希望其他人在同样情况下也会做同样的事情。” | So when I do something, I must make sure I want everybody else to do the same if they are in the same situation. |
| “一点也没错。只有在这种情况下，你才会依据内心的道德法则来行事。康德也说明‘无上命令’的意义乃是：尊重每一个人的本身，而不要将他当成达成某种外在目的的手段。” | Exactly. Only then will you be acting in accordance with the moral law within you. Kant also formulates the 'categorical imperative' in this way: Act in such a way that you always treat humanity, whether in your own person or in the person of any other, never simply as a means, but always at the same time as an end. |
| “所以我们不能为了自己的利益利用别人。” | So we must not exploit other people to our own advantage. |
| “没错，因为每一个人本身就是目的。不过，这个原则不只适用于他人，也适用于我们自己。我们也不可以利用自己，把自己当成达到某种目的的手段。” | No, because every man is an end in himself. But that does not only apply to others, it also applies to you yourself. You must not exploit yourself as a mere means to achieving something, either. |
| “这使我想到圣经上的金科玉律：欲人施于己者，己必施诸人。” | It reminds me of the golden rule: Do unto others . . . |
| “是的，这也是一个‘形式上’的行为准则，基本上适用于所有道德抉择。你可以说你刚才讲的金科玉律正是康德所谓的普遍性道德法则。” | Yes, that is also a 'formal' rule of conduct that basically covers all ethical choices. You could say that the golden rule says the same thing as Kant's universal law of morals. |
| “可是这显然只是一种论断而已。休姆说我们无法以理性证明何者是、何者非的说法也许是有道理的。” | But surely this is only an assertion. Hume was probably right in that we can't prove what is right or wrong by reason. |
| “根据康德的说法，这个道德法则就像因果律一样是绝对的、放诸四海而皆准的。这当然也是无法用理性来证明的，但是它仍然是绝对的、不可改变的。没有人会否认它。” | According to Kant, the law of morals is just as absolute and just as universal as the law of causality. That cannot be proved by reason either, but it is nevertheless absolute and unalterable. Nobody would deny that. |
| “我开始觉得我们谈的其实就是良心。因为每个人都有良心，不是吗? ” | I get the feeling that what we are really talking about is conscience. Because everybody has a conscience, don't they? |
| “是的，当康德描述道德法则时，他所说的正是人类的良心。我们无法证明我们的良心告诉我们的事情，但我们仍然知道它。” | Yes. When Kant describes the law of morals, he is describing the human conscience. We cannot prove what our conscience tells us, but we know it, nevertheless. |
| “有时候我们对别人很好或帮助别人，可能只是因为我们知道：这样做会有好处，也可能是因为我们想成为一个受欢迎的人。” | Sometimes I might only be kind and helpful to others because I know it pays off. It could be a way of becoming popular. |
| “可是如果你只是为了想受人的欢迎而与别人分享东西，那你就不算是真正依据道德的法则行事。当然你的行为并没有违反道德法则(其实这样就算不错了)，但是真正的道德行为是在克服自己的情况下所做的行为。只有那些你纯粹是基于责任所做的事才算是道德行为。所以康德的伦理观有时又被称为‘义务伦理现’。” | But if you share with others only to be popular, you are not acting out of respect for moral law. You might be acting in accordance with moral law--and that could be fair enough--but if it is to be a moral action, you must have conquered yourself. Only when you do something purely out of duty can it be called a moral action. Kant's ethics is therefore sometimes called duty ethics. |
| “譬如说，我们可能会感觉为红十字会或教会的义卖筹款是我们的义务。” | I can feel it my duty to collect money for the Red Cross or the church bazaar. |
| “是的，重要的是：你是因为知道一件事情是你应该做的才去做它。即使你筹的款项在街上遗失了，或它的金额不足以使那些你要帮助的人吃饱，你仍然算是已经遵守道德法则了，因为你的行为乃是出自一片善意。而根据康德的说法，你的行为是否合乎德正取决于你是否出自善意而为之，并不取决于你的行为后果。因此康德的伦理学有时也被称为善意的伦理学。” | Yes, and the important thing is that you do it because you know it is right. Even if the money you collect gets lost in the street, or is not sufficient to feed all the mouths it is intended to, you obeyed the moral law. You acted out of good will, and according to Kant, it is this good will which determines whether or not the action was morally right, not the consequences of the action. Kant's ethics is therefore also called a good will ethic. |
| “为什么他一定要分清楚在哪一种情况下我们做的事才真正符合道德原则?我想最重要的应当是我们做的事确实对别人有所帮助。” | Why was it so important to him to know exactly when one acts out of respect for moral law? Surely the most important thing is that what we do really helps other peo-pie. |
| “的确如此。我想康德一定不会反对你的说法。但是，只有我们自己确知我们纯粹是为了遵守道德法则而行动时，我们的行为才是自由的。” | Indeed it is and Kant would certainly not disagree. But only when we know in ourselves that we are acting out of respect for moral law are we acting freely. |
| “只有在遵守一项法则的时候，我们的行为才是自由的? 这不是很奇怪吗? ” | We act freely only when we obey a law? Isn't that kind of peculiar? |
| “对于康德来说并不奇怪。你也许还记得他必须‘假定’人有自由意志。这一点很重要，因为康德也说过每一件事都服从因果律，那么我们怎么会有自由意志呢? ” | Not according to Kant. You perhaps remember that he had to 'assume'or 'postulate' that man has a free will. This is an important point, because Kant also said that everything obeys the law of causality. How, then, can we have a free will? |
| “我怎么会知道? ” | Search me. |
| “在这点上，康德把人分为两部分，有点像笛卡尔说人是‘二元的受造物’一样，因为人有身体，也有心灵。康德说，做为一个由物质形成的生物，我们完全受到不变的因果律的支配。我们不能决定自己的感官经验。这些经验因为某种必要性而发生在我们身上，并对我们造成影响，不管我们乐意与否。但我们不仅是由物质形成的受造物，也是具有理性的受造物。” | On this point Kant divides man into two parts in a way not dissimilar to the way Descartes claimed that man was a 'dual creature,' one with both a body and a mind. As material creatures, we are wholly and fully at the mercy of causality's unbreakable law, says Kant. We do not decide what we perceive--perception comes to us through necessity and influences us whether we like it or not. But we are not only material creatures--we are also creatures of reason. |
| “请你再说明一下。” | Please explain. |
| “做为一个由物质形成的存在者，我们完全属于自然界，因此受到因果律的支配。在这种情况下我们没有自由意志可言。可是做为一个有理性的存在者，我们在康德所谓的‘物自身’(与我们的感官印象没有关系的世界本身)中占有一席之地。只有在我们追随我们的‘实践理性’，并因此得以做道德上的抉择时，我们才有自由意志可言。因为当我们遵守道德法则时，我们也正是制定这项法则的人。” | As material beings we belong wholly to the natural world. We are therefore subject to causal relations. As such, we have no free will. But as rational beings we have a part in what Kant calls das Ding an sich--that is, the world as it exists in itself, independent of our sensory impressions. Only when we follow our 'practical reason'-- which enables us to make moral choices--do we exercise our free will, because when we conform to moral law, it is we who make the law we are conforming to. |
| “是的，从某个角度来说，这是对的。因为是我自己(或我内心的某种东西)决定不要对别人不好的。” | Yes, that's true in a way. It is me, or something in me, which tells me not to be mean to others. |
| “所以当你选择不要对别人不好时——即使这样会违反你自己的利益——你就是在从事自由的行为。” | So when you choose not to be mean--even if it is against your own interests--you are then acting freely. |
| “而如果你只是做自己想做的事，你就不算自由或独立。” | You're not especially free or independent if you just do whatever you want, in any case. |
| “我们可能会成为各种事物的奴隶，我们甚至可能成为我们的自我中心思想的奴隶。独立与自由正是我们超脱自我的欲望与恶念的方法。” | One can become a slave to all kinds of things. One can even become a slave to one's own egoism. Independence and freedom are exactly what are required to rise above one's desires and vices. |
| “那动物呢?我想它们大概只是遵循自己的天性和需求，而没有任何遵守道德法则的自由，不是吗? ” | What about animals? I suppose they just follow their inclinations and needs. They don't have any freedom to follow moral law, do they? |
| “对。这正是动物与人不同的地方。” | No, that's the difference between animals and humans. |
| “我懂了。” | I see that now. |
| “最后，我们也许可以说康德指引了一条道路，使哲学走出了理性主义与经验主义之间的僵局。哲学史上的一个纪元于是随着康德而结束。他死于一八O四年，当时我们所谓的‘浪漫主义’正开始发展。康德死后葬在哥尼斯堡。他的墓碑上刻着一句他最常被人引用的名言：‘有两件事物我愈是思考愈觉神奇，心中也愈充满敬畏，那就是我头顶上的星空与我内心的道德准则。它们向我印证：上帝在我头顶，亦在我心中。，” | And finally we could perhaps say that Kant succeeded in showing the way out of the impasse that philosophy had reached in the struggle between rationalism and empiricism. With Kant, an era in the history of philosophy is therefore at an end. He died in 1804, when the cultural epoch we call Romanticism was in the ascendant. One of his most quoted sayings is carved on his gravestone in Konigsberg: Two things fill my mind with ever-increasing wonder and awe, the more often and the more intensely the reflection dwells on them: the starry heavens above me and the moral law within me.' |
| 艾伯特靠回椅背。 | Alberto leaned back in his chair. |
| “说完了。”他说。“我想我已经把康德最重要的理念告诉你了。” | That's it, he said. "I think I have told you what's most important about Kant." |
| “也已经四点十五分了。” | Anyway, it's a quarter past four. |
| “不过还有一件事。请你再给我一分钟的时间。” | But there is just one thing. Please give me a minute. |
| “老师没讲完，我是不会离开教室的。” | I never leave the classroom before the teacher is finished. |
| “我有没有说过康德认为如果我们只是过着感官动物的生活，我们就没有自由可言? ” | Did I say that Kant believed we had no freedom if we lived only as creatures of the senses? |
| “有，你说过类似的话。” | Yes, you said something like that. |
| “可是如果我们服膺宇宙普遍的理性，我们就是自由和独立的。我也说过这样的话吗? ” | But if we obey universal reason we are free and independent. Did I say that, too? |
| “说过呀。你干嘛要再说一遍? ” | Yes. Why are you saying it again now? |
| 艾伯特倾身向前，靠近苏菲，深深地凝视她的眼睛，并轻声地说道：“苏菲，不要相信你所看到的每一件事物。” | Alberto leaned toward Sophie, looked deep into her eyes, and whispered: "Don't believe everything you see, Sophie." |
| “你是什么意思? ” | What do you mean by that? |
| “孩子，你要走另外一条路。” | Just turn the other way, child. |
| “我不懂。” | Now, I don't understand what you mean at all. |
| “人们通常说：眼见为信。可是即使是你亲眼见到的，也不一定能相信。” | People usually say, I'll believe that when I see it. But don't believe what you see, either. |
| “你以前说过类似的话。” | You said something like that once before. |
| “是的，在我讲帕梅尼德斯的时候。” | Yes, about Parmenides. |
| “可是我还是不懂你的意思。” | But I still don't know what you mean. |
| “唔……我们坐在台阶上讲话的时候，不是有一只所谓的水怪在湖里翻腾吗? ” | Well, we sat out there on the step, talking. Then that so-called sea serpent began to flap about in the water. |
| “对呀。真是大奇怪了。” | Wasn't it peculiar! |
| “一点也不奇怪。后来小红帽来到门口说：‘我在找我奶奶住的地方。’多愚蠢的表演哪!那只是少校的把戏，苏菲。就像那香蕉里写的宇和那愚蠢的雷雨一般。” | Not at all. Then Little Red Ridinghood came to the door. 'I'm looking for my grandmother's house.' What a silly performance! It's just the major's tricks, Sophie. Like the banana message and that idiotic thunderstorm. |
| “你以为…．．．” | Do you think ... ? |
| “我说过我有一个计划。只要我们坚守我们的理性，他就不能骗过我们。因为就某一方面来说，我们是自由的。他可以让我们‘感知’各种事物，但没有一件事物会让我感到惊讶。就算他让天色变黑、让大象飞行，我也只会笑笑而已。可是七加五永远是十二。不管他耍再多的把戏，这仍然会是一个事实。哲学是童话故事的相反。” | But I said I had a plan. As long as we stick to our reason, he can't trick us. Because in a way we are free. He can let us 'perceive' all kinds of things; nothing would surprise me. If he lets the sky go dark or elephants fly, I shall only smile. But seven plus five is twelve. That's a fact that survives all his comic-strip effects. Philosophy is the opposite of fairy tales. |
| 有好一会儿，苏菲只是坐在那儿惊奇地注视着他。 | Sophie sat for a moment staring at him in amazement. |
| “你走吧。”他终于说。“我会打电话通知你来上有关浪漫主义的课。除此以外，你也得听听黑格尔和祁克果的哲学。可是只剩一个礼拜少校就要在凯耶维克机场着陆了。在那之前，我们必须设法挣脱他那死缠不休的想象力。我就说到这里为止了，苏菲。不过我希望你知道我正在为我们两人拟定一个很棒的计划。” | Off you go, he said finally. "I'll call you for a session on Romanticism. You also need to hear about Hegel and Kierkegaard. But there's only a week to go before the major arrives at Kjevik airport. Before then, we must manage to free ourselves from his gluey fantasies. I'll say no more, Sophie. Except that I want you to know I'm working on a wonderful plan for both of us." |
| “那我走哼。” | I'll be off, then. |
| “等一下——我们可能忘记了最重要的事。” | Wait--we may have forgotten the most important thing. |
| “什么事? ” | What's that? |
| “生日快乐歌。席德今天满十五岁了。” | The birthday song, Sophie. Hilde is fifteen today. |
| “我也是呀。” | So am I. |
| “对，你也一样。那么我们就来唱吧。” | You are, too, yes. Let's sing then. |
| 于是他们两人便站起身来唱： | They both stood up and sang: |
| 祝你生日快乐,祝你生日快乐,祝亲爱的席德生日快乐,祝你生日快乐! | Happy Birthday to You, happy birthday to you, happy birthday dear Hilde, happy birthday to you! |
| 已经四点半了。苏菲跑到湖边，划到对岸。她把船拉进草丛间，然后便开始快步穿过树林。 | It was half-past four. Sophie ran down to the water's edge and rowed over to the other side. She pulled the boat up into the rushes and began to hurry through the woods. |
| 当她走到小路上时，突然看到树林间有某个东西在动。她心想不知道是不是小红帽独自一人走过树林到她奶奶家，可是树丛间那个东西形状比小红帽要小得多。 | When she reached the path, she suddenly noticed something moving between the trees. She wondered if it was Little Red Ridinghood wandering alone through the woods to her grandmother's, but the figure between the trees was much smaller. |
| 她走向前去，那个东西只有一个娃娃大小。它是棕色的，身上穿了一件红色的毛衣。 | She went nearer. The figure was no bigger than a doll. It was brown and was wearing a red sweater. |
| 当她发现那是一个玩具熊时，便陡然停下了脚步。 | Sophie stopped dead in her tracks when she realized it was a teddy bear. |
| 有人把玩具熊留在森林里，这并不是什么奇怪的事。问题是这只玩具熊是活的，并且正专心一意地忙着某件事。 | That someone could have left a teddy bear in the forest was in itself no surprise. But this teddy bear was alive, and seemed intensely preoccupied. |
| “嗨!”苏菲向它打招呼。 | Hi, said Sophie. |
| “我的名字叫波波熊。”它说。“很不幸的。我在树林里迷路了。唉，本来我今天过得很好的。咦，我以前从来没有见过你。” | My name is Winnie-the-Pooh, said the teddy bear, "and I have unfortunately lost my way in the woods on this otherwise very fine day. I have certainly never seen you before." |
| “也许迷路的人是我。”苏菲说。“所以，你现在可能还是在你的家乡百亩林。” | Maybe I'm the one who has never been here before, said Sophie. "So for that matter you could still be back home in Hundred Acre Wood." |
| “你说的话太难懂了。别忘了，我只是一只小熊，而且不是很聪明。” | No, that sum is much too hard. Don't forget I'm only a small bear and I'm not very clever. |
| “我听说过你的故事。” | I have heard of you. |
| “你大概是爱丽丝吧!有一天罗宾告诉我们你的事。所以我们才见过面。你从一个瓶子里喝了好多好多的水，于是就愈变愈小。 | And I suppose you are Alice. Christopher Robin told us about you one day. I suppose that's how we met. You drank so much out of one bottle that you got smaller and smaller. |
| 可是然后你又喝了另外一瓶水，于是又开始变大了。你真该小心不要乱吃东西。有一次我吃得太多，居然在一个兔予洞里被卡住了。” | But then you drank out of another bottle and started to grow again. You really have to be careful what you put in your mouth. I ate so much once that I got stuck in a rabbit hole. |
| “我不是爱丽丝。” | I am not Alice. |
| “我们是谁并没有关系，重要的是我们是什么，这是猫头鹰说的话。它是很聪明的。有一天，天气很好时，它说过七加四等于十二。驴子和我都觉得自己好笨，因为算算术是很难的。算天气就容易得多。” | It makes no difference who we are. The important thing is that we are. That's what Owl says, and he is very wise. Seven plus four is twelve, he once said on quite an ordinary sunny day. Both Eeyore and me felt very stupid, 'cos it's hard to do sums. It's much easier to figure out the weather. |
| “我的名字叫苏菲。” | My name is Sophie. |
| “很高兴见到你，苏菲。我说过了，我想你一定是没到过这儿。 | Nice to meet you, Sophie. As I said, I think you must be new around here. |
| 不过我现在得走了，因为我必须要找到小猪。我们要去参加一个为兔子和它的朋友们举行的盛大花园宴会。” | But now this little bear has to go 'cos I've got to find Piglet. We are going to a great big garden party for Rabbit and his friends. |
| 它挥了挥它的手掌。苏菲看到它的另外一只手里拿着一小片卷起来的纸。 | He waved with one paw. Sophie saw now that he was holding a little folded piece of paper in the other. |
| “你手里拿的是什么东西? ”苏菲问。 | What is that you've got there? she asked. |
| 小熊拿出那张纸说：“我就是因为这个才迷路的。” | Winnie-the-Pooh produced the paper and said: "This was what made me lose my way." |
| “可是那只是一张纸呀！” | But it's only a piece of paper. |
| “不，这不只是一张纸。这是一封写给‘镜子另外一边的席德’的信。” | No it's not only a piece of paper. It's a letter to Hilde-through-the-Looking-Glass. |
| “原来如此，你可以交给我。” | Oh--I can take that. |
| “你就是镜子里面的那个女孩吗? ” | Are you the girl in the looking glass? |
| “不是，可是……” | No, but. . . |
| “信一定要交给本人。罗宾昨天才教过我。” | A letter must always be delivered personally. Christopher Robin had to teach me that only yesterday. |
| “可是我认识席德。”。 | But I know Hilde. |
| “那又怎么样? 就算你跟一个人很熟，你也不应该偷看他的信。” | Makes no difference. Even if you know a person very well, you should never read their letters. |
| “我的意思是我可以帮你转交给席德。” | I mean, I can give it to Hilde. |
| “那还差不多。好吧，苏菲，你拿去吧。如果我可以把这封信交出去，也许我也可以找到小猪。你如果要找到镜子那边的席德，必须先找到一面大镜子。可是要在这里找到镜子可不简单哪！” | That's quite a different thing. Here you are, Sophie. If I can get rid of this letter, I can probably find Piglet as well. To find Hilde-through-the-Looking-Glassyou must first find a big looking glass. But that is no easy matter round here. |
| 小熊说完了，就把那张折起来的纸交给苏菲，然后用它那双小脚走过树林。它消失不见后，苏菲打开那张纸开始看： | And with that the little bear handed over the folded paper to Sophie and set off through the woods on his little feet. When he was out of sight, Sophie unfolded the piece of paper and read it: |
| 亲爱的席德： | Dear Hilde, |
| 很可惜艾伯特没有告诉苏菲，康德曾经倡议成立“国际联盟”。 | It's too bad that Alberto didn't also tell Sophie that Kant advocated the establishment of a "league of nations." |
| 他在《永远的和平》那篇论文中写道，所有国家都应该联合起来成立一个国际联盟，以确保各国能够和平共存。这篇论文写于一七九五年。过了大约一二五年，在第一次世界大战结束后，国际联盟成立了，但在第二次大战后被联合国取代。所以康德可说是联合国概念之父。康德的主旨是，人的‘实践理性’要求各国脱离制造战争的野蛮状态，并订定契约以维护和平。 | In his treatise Perpetual Peace, he wrote that all countries should unite in a league of the nations, which would assure peaceful coexistence between nations. About 125 years after the appearance of this treatise in 1795, the League of Nations was founded, after the First World War. After the Second World War it was replaced by the United Nations. So you could say that Kant was the father of the UN idea. Kant's point was that man's "practical reason" requires the nations to emerge from their wild state of nature which creates wars, and contract to keep the peace. |
| 虽然建立一个国际联盟是一件辛苦的工作，但我们有责任为世界《永久的和平》而努力。对康德而言，建立这样一个联盟是远程目标。我们几乎可以说那是哲学的终极目标。我此刻仍在黎巴嫩。爱你的爸爸 | Although the road to the establishment of a league of nations is laborious, it is our duty to work for the "universal and lasting securing of peace." The establishment of such a league was for Kant a far-distant goal. You could almost say it was philosophy's ultimate goal. I am in Lebanon at the moment. Love, Dad. |
| 苏菲将纸条放进口袋，继续走回家。艾伯特曾经警告她在树林里会发生这样的事，但她总不能让那只小玩具熊在树林里滚来滚去，不停地找寻“镜子那边的席德”吧！ | Sophie put the note in her pocket and continued on her way homeward. This was the kind of meeting in the woods Alberto had warned her about. But she couldn't have let the little teddy wander about in the woods on a never ending hunt for Hilde-through-the-Looking-Glass, could she? |
| 25 - 浪漫主义 | 25 - Romanticism |
| ……神秘之路通向内心…… | ...the path of mystery leads inwards... |
| 席德任由那本沉重的讲义夹滑入怀中，并继而滑落到地板上。 | Hilde let the heavy ring binder slide into her lap. Then she let it slide further onto the floor. |
| 现在的天色已经比她刚上床时明亮。她看看时钟，已经快三点了。她钻进被窝，闭上眼睛。她入睡时心里仍在好奇为何爸爸会开始将小红帽和波波熊写进书中…… | It was already lighter in the room than when she had gone to bed. She looked at the clock. It was almost three. She snuggled down under the covers and closed her eyes. As she was falling asleep she wondered why her father had begun to write about Little Red Ridinghood and Winnie-the-Pooh ... |
| 第二天早上她睡到十一点。醒来时全身肌肉都绷得紧紧的，于是她知道自己昨晚又做了许多梦，可是她已经不记得自己梦见什么了，感觉上就好像她活在一个完全不同的世界似的。 | She slept until eleven o'clock the next morning. The tension in her body told her that she had dreamed intensely all night, but she could not remember what she had dreamed. It felt as if she had been in a totally different reality. |
| 她下楼准备早餐。妈妈已经把她那套蓝色的工人装拿出来了，预备到船屋那儿去修理汽艇。虽然它一直都没有下水，在爸爸从黎巴嫩回来前还是得把它整理得比较像样些。 | She went downstairs and fixed breakfast. Her mother had put on her blue jumpsuit ready to go down to the boathouse and work on the motorboat. Even if it was not afloat, it had to be shipshape when Dad got back from Lebanon. |
| “你想不想来帮我的忙? ” | Do you want to come down and give me a hand? |
| “我得先读一点书。你要不要我带一杯茶和一些点心去呢? ” | I have to read a little first. Should I come down with some tea and a mid-morning snack? |
| “都快中午了还用吃点心吗? ” | What mid-morning? |
| 席德吃完早餐就回到房里。她把床铺整理了一下，然后舒服地坐在上面，膝上放着那本讲义夹。 | When Hilde had eaten she went back up to her room, made her bed, and sat herself comfortably with the ring binder resting against her knees. |
| * * * | * * * |
| 苏菲钻过树篱，站在花园里。这座大花园曾经是她心目中属于她的伊甸园…… | Sophie slipped through the hedge and stood in the big garden which she had once thought of as her own Garden of Eden . . . |
| 园里到处散布着昨天晚上被暴风雨吹落的枝叶。她觉得那场暴风雨和落叶和她遇见小红帽与波波熊这件事似乎有某种关联。苏菲信步走到秋千那儿，挥落上面的松针与松枝。还好秋千上的坐垫是塑胶的，所以下雨时也不需要把它们收进屋里去。 | There were branches and leaves strewn everywhere after the storm the night before. It seemed to her that there was some connection between the storm and the fallen branches and her meeting with Little Red Ridinghood and Winnie-the-Pooh. |
| 苏菲走进屋里。妈妈已经回到家了，正把几瓶汽水放进冰箱里。餐桌上放着一块花结状的乳酪饼和一小堆杏仁圈圈饼。 | She went into the house. Her mother had just gotten home and was putting some bottles of soda in the refrigerator. On the table was a delicious-looking chocolate cake. |
| “我们家有客人要来吗?”苏菲问。她几乎已经忘记今天是她的生日了。 | Are you expecting visitors? asked Sophie; she had almost forgotten it was her birthday. |
| “我们要到星期六才请客，不过我想我们今天也应该稍微庆祝一下。” | We're having the real party next Saturday, but I thought we ought to have a little celebration today as well. |
| “怎么庆祝呢? ” | How? |
| “我请了乔安和她的爸妈。” | I have invited Joanna and her parents. |
| 苏菲耸耸肩。“好啊！” | Fine with me. |
| 快到七点半时，客人就到了。气氛满拘谨的，因为苏菲的妈妈很少和乔安的爸妈往来。 | The visitors arrived shortly before half-past seven. The atmosphere was somewhat formal--Sophie's mother very seldom saw Joanna's parents socially. |
| 不久苏菲与乔安就到楼上苏菲的房间去写花园宴会的邀请函。由于艾伯特也在应邀之列，因此苏菲兴起了举办一个“哲学花园宴会”的念头，乔安也没有反对，毕竟这是苏菲的宴会。于是她们便决定举办一个有主题的宴会。 | It was not long before Sophie and Joanna went upstairs to Sophie's room to write the garden party invitations. Since Alberto Knox was also to be invited, Sophie had the idea of inviting people to a "philosophical garden party." Joanna didn't object. It was Sophie's party after all, and theme parties were "in" at the moment. |
| 她们花了两个小时才拟好邀请函。两个女孩都笑弯了腰。 | Finally they had composed the invitation. It had taken two hours and they couldn't stop laughing. |
| 亲爱的…… | Dear. . . |
| 敬邀您在六月二十三日仲夏节当天晚上七点，前来苜蓿巷三号参加哲学性的花园宴会，以期解开生命之谜。请携带保暖的毛衣与适于解开哲学之谜的高明土意。为免引发森林火灾，我们很遗憾后时将无法升起营火，不过欢迎大家尽情燃亮想象力的火焰。应邀贵宾中将至少有一位是真正的哲学家。因此之故，此一宴会将不对外开放。新闻界人士也恕不招待。 | You are hereby invited to a philosophical garden party at 3 Clover Close on Saturday June 23 (Midsummer Eve) at 7 p.m. During the evening we shall hopefully solve the mystery of life. Please bring warm sweaters and bright ideas suitable for solving the riddles of philosophy. Because of the danger of woodland fires we unfortunately cannot have a bonfire, but everybody is free to let the flames of their imagination flicker unimpeded. There will be at least one genuine philosopher among the invited guests. For this reason the party is a strictly private arrangement. Members of the press will not be admitted. With regards,Joanna Ingebrigtsen (organizing committee) and Sophie Amundsen (hostess) |
| 顺颂时祺筹备委员乔安宴会主人苏菲写完后，她们便下楼去见爸妈。此时他们正在聊天，气氛已经比较轻松自然了。苏菲将她用钢笔写的邀请函文稿交给妈妈。 | The two girls went downstairs to their parents, who were now talking somewhat more freely. Sophie handed the draft invitation, written with a calligraphic pen, to her mother. |
| “请帮我复印十八份。”这已经不是苏菲第一次请妈妈利用上班时间帮她影印东西了。 | Could you make eighteen copies, please. It was not the first time she had asked her mother to make photocopies for her at work. |
| 妈妈看过邀请函后，便将它递给乔安的爸爸。 | Her mother read the invitation and then handed it to Joanna's father. |
| “你看我说得没错吧? 她已经晕头转向了。” | You see what I mean? She is going a little crazy. |
| “不过看起来还满吸引人的。”乔安的爸爸说，一边把那张文稿递给他太太。“如果可以的话，我也想参加呢i” | But it looks really exciting, said Joanna's father, handing the sheet on to his wife. "I wouldn't mind coming to that party myself." |
| 乔安的妈妈芭比看了邀请函后说道：“嗯，真不错。苏菲，我们也可以参加吗? ” | Barbie read the invitation, then she said: "Well, I must say! Can we come too, Sophie?" |
| 苏菲信以为真，便说：“妈，那你就帮我印二十份吧。” | Let's say twenty copies, then, said Sophie, taking them at their word. |
| “你疯了不成!”乔安说。 | You must be nuts! said Joanna. |
| 当天晚上苏菲上床前，在窗前站了许久，看着窗外的景色。她还记得有一次曾经在黑暗中看到艾伯特的身影。这已经是一个多月前的事了。现在又是深夜时分，只不过由于已是夏日，天色仍然明亮。 | Before Sophie went to bed that night she stood for a long time gazing out of the window. She remembered how she had once seen the outline of Alberto's figure in the darkness. It was more than a month ago. Now it was again late at night, but this was a white summer night. |
| 直到星期二上午，艾伯特才和她联络。苏菲的妈妈刚出门上班，他就打电话来了。 | Sophie heard nothing from Alberto until Tuesday morning. He called just after her mother had left for work. |
| “喂，我是苏菲。” | Sophie Amundsen. |
| “我是艾伯特。” | And Alberto Knox. |
| “我猜到了。” | I thought so. |
| “很抱歉我没有早一点打电话来，因为我一直忙着拟定我们的计划。这段时间少校把全副注意力都放在你的身上，所以我才能够单独做一些事，不受干扰。” | I'm sorry I didn't call before, but I've been working hard on our plan. I can only be alone and work undisturbed when the major is concentrating wholly and com-pletely on you. |
| “这事实在很诡异。” | "That's weird." |
| “然后我就抓住这个机会躲了起来，你明白吗? 就算是全世界最好的监视网络，如果只由一个人控制的话，也会有它的缺点……我收到你的卡片了。” | Then I seize the opportunity to conceal myself, you see. The best surveillance system in the world has its limitations when it is only controlled by one single person ... I got your card. |
| “你是说邀请函吗? ” | You mean the invitation? |
| “你敢冒这个险吗? ” | Dare you risk it? |
| “为什么不敢? ” | Why not? |
| “像那样的宴会，什么事都可能发生。” | Anything can happen at a party like that. |
| “你来不来呢? ” | Are you coming? |
| “当然来啦。可是有一件事：你还记得那天席德的爸爸会从黎巴嫩回来吗? ” | Of course I'm coming. But there is another thing. Did you remember that it's the day Hilde's father gets back from Lebanon? |
| “老实说，我忘记了。” | No, I didn't, actually. |
| “他让你在他回到柏客来那一天举行哲学性的花园宴会，一定不可能是什么巧合。” | It can't possibly be pure coincidence that he lets you arrange a philosophical garden party the same day as he gets home to Bjerkely. |
| “我没想到这个耶!” | I didn't think about it, as I said. |
| “我敢说他一定想到了。不过没有关系，我们以后再谈这件事好了。你今天上午能到少校的小木屋来吗? ” | I'm sure he did. But all right, we'll talk about that later. Can you come to the major's cabin this morning? |
| “我今天要修剪花坛的草。” | I'm supposed to weed the flower beds. |
| “那就下午两点好了。你能来吗? ” | Let's say two o'clock, then. Can you make that? |
| “可以。” | I'll be there. |
| 苏菲到达小木屋时，艾伯特已经坐在门前的台阶上了。 | Alberto Knox was sitting on the step again when Sophie arrived. |
| “到这里来坐！”他说，然后就马上开始上课了。 | Have a seat, he said, getting straight down to work. |
| 浪漫主义“我们已经讲过了文艺复兴运动、巴洛克时期与启蒙运动。今天我们要谈浪漫主义。这可以说是欧洲最后一个伟大的文化纪元。 | Previously we spoke of the Renaissance, the Baroque period, and the Enlightenment. Today we are going to talk about Romanticism, which could be described as Europe's last great cultural epoch. |
| 到这里，我们就接近尾声了。” | We are approaching the end of a long story, my child. |
| “浪漫主义时期有这么久吗? ” | Did Romanticism last that long? |
| “它从十八世纪末开始，一直持续到十九世纪中期。到了一八五O年以后就不再有一个涵盖诗、哲学、艺术、科学与音乐的‘纪元’了。” | It began toward the end of the eighteenth century and lasted till the middle of the nineteenth. But after 1850 one can no longer speak of whole 'epochs' which comprise poetry, philosophy, art, science, and music. |
| “浪漫主义时期就是这些纪元当中的一个吗? ” | Was Romanticism one of those epochs? |
| “有人说浪漫主义是欧洲人士最后一次对生命的‘共同进路’。这个运动从德国开始，最初是为了反对启蒙时期的哲学家过于强调理性的做法。在康德和他那冷静的知性主义成为过去式后，德国的青年仿佛松了一口气，如释重负。” | It has been said that Romanticism was Europe's last common approach to life. It started in Germany, arising as a reaction to the Enlightenment's unequivocal emphasis on reason. After Kant and his cool intellectualism, it was as if German youth heaved a sigh of relief. |
| “那他们用什么东西来取代康德的哲学呢? ” | What did they replace it with? |
| “当时的新口号是‘感情’、‘想象’、‘经验’和‘渴望’。过去部分启蒙时期的哲学家，包括卢梭在内，也曾经提到感情的重要性。到了浪漫主义时期，人们开始批评过于偏重理性的做法。以往隐而不显的浪漫主义如今成为德国文化的主流。” | The new catchwords were 'feeling,imagination,"experience,' and 'yearning.' Some of the Enlightenment thinkers had drawn attention to the importance of feel-ing--not least Rousseau--but at that time it was a criticism of the bias toward reason. What had been an undercurrent now became the mainstream of German culture." |
| “这么说康德对人们的影响力并没有持续很久哼? ” | So Kant's popularity didn't last very long? |
| “可以说是，也可以说不是。许多浪漫主义者自认是康德的传人，因为康德已经确认我们对于‘物自身’所知有限，同时他也强调自我的作用对于知识(或认知)的重要性。在这种情况下，个人可以完全随心所欲的以自己的方式来诠释生命。浪漫主义者便利用这点发展出几乎毫无限制的‘自我崇拜’，并且因此而歌颂艺术方面的天才。” | Well, it did and it didn't. Many of the Romantics saw themselves as Kant's successors, since Kant had established that there was a limit to what we can know of 'das Ding an sich.' On the other hand, he had underlined the importance of the ego's contribution to knowledge, or cognition. The individual was now completely free to interpret life in his own way. The Romantics exploited this in an almost unrestrained 'ego-worship,' which led to the exaltation of artistic genius. |
| “那时候有很多这样的天才吗? ” | Were there a lot of these geniuses? |
| “贝多芬就是其中之一。他用音乐来表达自我的情感与渴望，比起巴哈和韩德尔这些多半以严格的音乐形式创作乐曲，以歌颂上帝的巴洛克时期大音乐家，贝多芬可以说是一个‘自由的’艺术家。” | Beethoven was one. His music expresses his own feelings and yearnings. Beethoven was in a sense a 'free' artist--unlike the Baroque masters such as Bach and Handel, who composed their works to the glory of God, mostly in strict musical forms. |
| “我只听过月光奏鸣曲和第五号交响曲。” | I only know the Moonlight Sonata and the Fifth Symphony. |
| “那你应该可以听得出月光奏鸣曲是多么浪漫，而贝多芬在第五号交响乐中又是如何生动地表现自己。” | But you know how romantic the Moonlight Sonata is, and you can hear how dramatically Beethoven expresses himself in the Fifth Symphony. |
| “你说过文艺复兴时期的人文主义者也是个人主义者。” | You said the Renaissance humanists were individualists too. |
| “是的。文艺复兴时期与浪漫主义时期有许多相似的地方，其中最典型的就是两者都强调艺术对人类认知的重要性。在这方面康德有很大的贡献，他在他的美学理论中研究了当我们受到美(例如一幅艺术作品)的感动时会发生什么情况。他认为，当我们忘记自我，忘记一切，完全沉浸于艺术作品的时候，我们就比较能够体验到‘物自身’。” | Yes. There were many similarities between the Renaissance and Romanticism. A typical one was the importance of art to human cognition. Kant made a considerable contribution here as well. In his aesthetics he investigated what happens when we are overwhelmed by beauty--in a work of art, for instance. When we abandon ourselves to a work of art with no other intention than the aesthetic experience itself, we are brought closer to an experience of 'das Ding an sich.' |
| “这么说艺术家可以提供一些哲学家无法表达的东西哼? ’ | "So the artist can provide something philosophers can't express?" |
| “这正是浪漫主义者的看法。根据康德的说法，艺术家可以随心所欲地运用他的认知能力。德国诗人席勒(Shller)更进一步发挥康德的想法。他说，艺术家的创作活动就像玩游戏一般，而人唯有在玩游戏的时候才是自由的，因为那时他可以自己订定游戏规则。浪漫主义者相信，唯有艺术才能使我们更接近那‘无以言喻’的经验。有人甚至将艺术家比做上帝。” | That was the view of the Romantics. According to Kant, the artist plays freely on his faculty of cognition. The German poet Schiller developed Kant's thought further. He wrote that the activity of the artist is like playing, and man is only free when he plays, because then he makes up his own rules. The Romantics believed that only art could bring us closer to 'the inexpressible.' Some went as far as to compare the artist to God. |
| “因为艺术家创造自己的世界，就像上帝创造这个世界一般。” | Because the artist creates his own reality the way God created the world. |
| “有人说艺术家有一种‘创造宇宙的想象力’。当他内心充满艺术的狂喜时，他可以跨越梦境与现实的藩篱。 | It was said that the artist had a 'universe-creating imagination.' In his transports of artistic rapture he could sense the dissolving of the boundary between dream and reality. |
| 年轻的艺术天才诺瓦里思(Novalis)曾经说过：‘人世变成了一场梦，而梦境成为现实。’他写了一部名为海因利希•冯•欧夫特丁根(Heinrich von Ohter—dingen)的中世纪小说。此书虽然在他一八O一年去世时仍未完成，但仍是一本非常重要的小说。书中叙述年轻的海因利希一心一意找寻他曾经在梦中见到、渴望已久的‘蓝色花朵’。 | Novalis, one of the young geniuses, said that 'the world becomes a dream, and the dream becomes reality.' He wrote a novel called Heinrich von Ofterdingen set in Medieval times. It was unfinished when he died in 1801, but it was nevertheless a very significant novel. It tells of the young Heinrich who is searching for the 'blue flower' that he once saw in a dream and has yearned for ever since. |
| 除此之外，英国的浪漫主义诗人柯立芝(Co1eridge)也曾表达同样的意念： | The English Romantic poet Coleridge expressed the same idea; saying something like this: |
| ‘万一你睡着了呢? 万一你在睡眠时做梦了呢? 万一你在梦中到了天堂，在那儿采下了一朵奇异而美丽的花? 万一你醒来时，花儿正在手中? 啊，那时你要如何呢? ’” | What if you slept? And what if, in your sleep, you dreamed? And what if, in your dream, you went to heaven and there plucked a strange and beautiful flower? And what if, when you awoke, you had the flower in your hand? Ah, what then?" |
| “好美啊!” | How pretty! |
| “这种渴望遥不可及的事物的心态正是浪漫主义者的特色。他们也可能会怀念一个已经逝去的年代，例如中世纪。历经启蒙时期对中世纪的贬谪后，浪漫主义者开始热烈重估中世纪的价值。此外，他们对神秘的东方等遥远的文化也怀有一分憧憬。有些浪漫主义者则受到夜晚、黄昏、古老的废墟与超自然事物的吸引。他们满脑子都是我们通常所说的人生的‘黑暗面’，也就是一些阴暗、神秘、不可思议的事物。” | This yearning for something distant and unattainable was characteristic of the Romantics. They longed for bygone eras, such as the Middle Ages, which now became enthusiastically reappraised after the Enlightenment's negative evaluation. And they longed for distant cultures like the Orient with its mysticism. Or else they would feel drawn to Night, to Twilight, to old ruins and the supernatural. They were preoccupied with what we usually refer to as the dark side of life, or the murky, uncanny, and mystical. |
| “听起来像是一个满刺激的时代。那些浪漫主义者都是些什么人呢? ” | It sounds to me like an exciting period. Who were these Romantics? |
| “浪漫主义主要兴盛于都市地区。十九世纪的前半在德国等许多欧洲地区，都可见到兴盛蓬勃的都市文化。最典型的浪漫主义者都是年轻人，通常是一些并不一定很认真读书的大学生。他们有一种明显的反中产阶级的生活态度，有时会称警察或他们的房东为‘庸俗市侩’，或甚至称他们是‘敌人’。” | Romanticism was in the main an urban phenomenon. In the first half of the last century there was, in fact, a flourishing metropolitan culture in many parts of Europe, not least in Germany. The typical Romantics were young men, often university students, although they did not always take their studies very seriously. They had a decidedly anti-middle class approach to life and could refer to the police or their landladies as philistines, for example, or simply as the enemy. |
| “要是我的话，可不敢租房子给浪漫主义者!” | I would never have dared rent a room to a Romantic! |
| “一八OO年左右的第一代浪漫主义者都是年轻人。事实上我们可以称浪漫主义运动为欧洲的第一个学生运动。那些浪漫主义者有点像是一百五十年后的嬉皮。” | The first generation of Romantics were young in about 1 800, and we could actually call the Romantic Movement Europe's first student uprising. The Romantics were not unlike the hippies a hundred and fifty years later. |
| “你是说那些留长发、漫不经心地弹吉他并且随地躺来躺去的人? ” | You mean flower power and long hair, strumming their guitars and lying around? |
| “对。曾有人说：‘闲散是天才的理想，懒惰是浪漫主义者的美德。’浪漫主义者的职责就是体验生活——或是成天做白日梦、浪费生命。至于日常的事务留给那些俗人做就行了。” | Yes. It was once said that 'idleness is the ideal of genius, and indolence the virtue of the Romantic.' It was the duty of the Romantic to experience life--or to dream himself away from it. Day-to-day business could be taken care of by the philistines. |
| “拜伦是浪漫主义时期的诗人，不是吗? ” | Byron was a Romantic poet, wasn't he? |
| “是的。拜伦和雪莱都是所谓的‘恶魔派’的浪漫主义诗人。拜伦更成为浪漫主义时期的偶像。所谓的‘拜伦式的英雄’就是指那些无论在生活上还是艺术上都特立独行、多愁善感、叛逆成性的人。拜伦本人可能就是一个既任性又热情的人，再加上他外貌英俊、因此受到了许多时髦妇女包围。一般人认为，拜伦那些充满了浪漫奇遇的诗其实就是反映他个人的生活。然而，他虽然有过许多韵事绯闻，但对于他而言，真爱却像诺瓦里思梦中的蓝色花朵一般不可捉摸、遥不可及。诺瓦里思曾和一名十四岁的少女订婚，但她却在满十五岁生日的四天之后去世。可是诺瓦里思对她的爱却是一生不渝。” | Yes, both Byron and Shelley were Romantic poets of the so-called Satanic school. Byron, moreover, provided the Romantic Age with its idol, the Byronic hero--the alien, moody, rebellious spirit--in life as well as in art. Byron himself could be both willful and passionate, and being also handsome, he was besieged by women of fashion. Public gossip attributed the romantic adventures of his verses to his own life, but although he had numerous liaisons, true love remained as illusive and as unattainable for him as Novalis's blue flower. Novalis became engaged to a fourteen-year-old girl. She died four days after her fifteenth birthday, but Novalis remained devoted to her for the rest of his short life. |
| “你说她在满十五岁生日的四天后死去吗? ” | Did you say she died four days after her fifteenth birthday? |
| “是的……” | "Yes . . ." |
| “我今天就是十五岁又加四天。” | I am fifteen years and four days old today. |
| “喔。” | So you are. |
| “她叫什么名字? ” | What was her name? |
| “她的名字叫苏菲。” | Her name was Sophie. |
| “什么? ” | What? |
| “是的，她的名字就叫……” | Yes, it was. . . |
| “吓死我了。难道是巧合吗? ” | You scare me. Could it be a coincidence? |
| “我不知道。不过她的名字确实叫苏菲。” | I couldn't say, Sophie. But her name was Sophie. |
| “继续。” | Go on! |
| “诺瓦里思本人二十九岁时去世。他是那些‘早夭’的人之一。 | Novalis himself died when he was only twenty-nine. He was one of the 'young dead.' |
| 许多浪漫主义者都在很年轻时死去，通常是由于肺结核的缘故，有些人则是自杀而死。” | Many of the Romantics died young, usually of tuberculosis. Some committed suicide . . . |
| “噢!” | Ugh! |
| “那些活得比较久的人通常到大约三十岁时就不再信仰浪漫主义了，其中有些人后来甚至成为彻头彻尾的中产阶级保守人士。” | Those who lived to be old usually stopped being Romantics at about the age of thirty. Some of them went on to become thoroughly middle-class and conservative. |
| “那他们不等于是投诚到敌方去了吗? ” | They went over to the enemy, then. |
| “也许吧。刚才我们讲到浪漫主义的爱情。单恋式的爱情这个主题早在一七四四年就出现了。那年歌德写了一本书信体的小说《少年维特的烦恼》。书中的男主角维特最后因为无法获得所爱女人的芳心而举枪自杀……” | Maybe. But we were talking about romantic love. The theme of unrequited love was introduced as early as 1774 by Goethe in his novel The Sorrows of Young Werther. The book ends with young Werther shooting himself when he can't have the woman he loves . . . |
| “有必要这么极端吗? ” | Was it necessary to go that far? |
| “自从这本书出版后，自杀率似平有上升的趋势，因此有一段时间这本书在丹麦和挪威都被列入禁书。所以做一个浪漫主义者并不是没有危险的。他们的情绪通常都很强烈。” | The suicide rate rose after the publication of the novel, and for a time the book was banned in Denmark and Norway. So being a Romantic was not without danger. Strong emotions were involved. |
| “当你说‘浪漫主义’的时候，我脑海里出现的就是那些巨幅的风景画，上面有幽暗的森林、蛮荒崎岖的自然景观……还有，最好笼罩在一片缭绕的雾气中。” | When you say 'Romantic/ I think of those great big landscape paintings, with dark forests and wild, rugged nature ... preferably in swirling mists. |
| “是的。浪漫主义的特征之一就是向往大自然和大自然的神秘。就像我刚才所说的，这种向往并不是乡村生活的产物。你可能还记得卢梭首先提出‘回归自然’的口号，但真正使这句口号风行起来的却是浪漫主义者。浪漫主义代表人们对启蒙时期哲学家眼中机械化宇宙的反动。有人说浪漫主义骨子里是古老宇宙意识的一种复兴。” | Yes, one of the features of Romanticism was this yearning for nature and nature's mysteries. And as I said, it was not the kind of thing that arises in rural areas. You may recall Rousseau, who initiated the slogan 'back to nature.' The Romantics gave this slogan popular currency. Romanticism represents not least a reaction to the Enlightenment's mechanistic universe. It was said that Romanticism implied a renaissance of the old cosmic consciousness. |
| “请你说明一下。” | Explain that, please. |
| “意思就是将大自然看成是一个整体。浪漫主义者宣称不仅史宾诺莎，连普罗汀和波赫姆(Jakob Bohme)、布鲁诺等文艺复兴时期的哲学家都可以算是他们的祖师爷。这些思想家的共同特色是他们都在大自然中体验到一种神圣的‘自我’。” | "It means viewing nature as a whole; the Romantics were tracing their roots not only back to Spinoza, but also to Plotinus and Renaissance philosophers like Jakob Bohme and Giordano Bruno. What all these thinkers had in common was that they experienced a divine 'ego' in nature." |
| “那么他们是泛神论者哼……” | They were Pantheists then . . . |
| “笛卡尔和休姆两人曾经将自我与‘扩延’的实在界区分得很清楚。康德也认为‘自我’对自然的认知与自然‘本身’是明显不同的。浪漫主义时期的说法则是：大自然就是一个大‘我’。浪漫主义同时也使用‘世界灵魂’与‘世界精神’等名称。” | Both Descartes and Hume had drawn a sharp line between the ego and 'extended' reality. Kant had also left behind him a sharp distinction between the cognitive 'I' and nature 'in itself.' Now it was said that nature is nothing but one big 'I.' The Romantics also used the expressions 'world soul' or 'world spirit.' |
| “原来如此。” | I see. |
| “浪漫主义时期最主要的哲学家是谢林(Schelling)，生于一七七五年到一八五四年间。他主张将心灵与物质合而为一。他认为，大自然的全部——包括人的灵魂与物质世界——都是一个‘绝对存在’(Abso1ute)(或世界精神)的表现。” | The leading Romantic philosopher was Schelling, who lived from 1775 to 1854. He wanted to unite mind and matter. All of nature--both the human soul and physical reality--is the expression of one Absolute, or world spirit, he believed. |
| “就像史宾诺莎一样。” | Yes, just like Spinoza. |
| “谢林说，自然是肉眼可见的精神，精神则是肉眼看不见的自然，因为我们在大自然中到处都可感受到‘产生结构的精神’(structuring spirit)。他说，物质乃是沉睡中的智性。” | Nature is visible spirit, spirit is invisible nature, said Schelling, since one senses a 'structuring spirit' everywhere in nature. He also said that matter is slumbering intelligence. |
| “请你解释得清楚些。” | You'll have to explain that a bit more clearly. |
| “谢林在大自然中看到了‘世界精神’，但他也在人类心灵中看到同样的‘世界精神’。自然与精神事实上都是同一事物的显现。” | Schelling saw a 'world spirit' in nature, but he saw the same 'world spirit' in the human mind. The natural and the spiritual are actually expressions of the same thing. |
| “对呀。” | Yes, why not? |
| “因此我们无论在大自然中或自我的心灵中都可发现世界精神。所以，诺瓦里思才说：‘神秘之路通往内心。’他的意思是整个大自然都存在于人的心中，如果人能进入自己的心中，将可以接近世界的神秘。” | World spirit can thus be sought both in nature and in one's own mind. Novalis could therefore say 'the path of mystery leads inwards.' He was saying that man bears the whole universe within himself and comes closest to the mystery of the world by stepping inside himself. |
| “这种想法很不错。” | That's a very lovely thought. |
| “对于许多浪漫主义者而言，哲学、自然科学研究和诗学都是：不分家的。坐在自家的阁楼上，写一些灵感泉涌的诗歌和研究植物的生命或岩石的成分只是一体的两面，因为大自然不是一个死的机械，而是一个活生生的世界精神。” | For many Romantics, philosophy, nature study, and poetry formed a synthesis. Sitting in your attic dashing off inspired verses and investigating the life of plants or the composition of rocks were only two sides of the same coin because nature is not a dead mechanism, it is one living world spirit. |
| “再听你讲下去，我也要变成一个浪漫主义者了。” | Another word and I think I'll become a Romantic. |
| “定居在德国，并因此被沃格兰(Wergeland)称为‘自挪威飘落的月桂叶’的挪威裔自然学家史代芬(Henrik Steffens)，一八o一年在哥本哈根发表有关德国浪漫主义的演讲时，曾一语道破了浪漫主义运动的特色。他说：‘我们厌倦了无休无止地与粗糙的物质世界奋战，因此决定选择另外一个方式，企图拥抱无限。我们进入自己的内心，在那里创造了一个新的世界……，” | The Norwegian-born naturalist Henrik Steffens--whom Wergeland called 'Norway's departed laurel leaf because he had settled in Germany--went to Copenhagen in 1801 to lecture on German Romanticism. He characterized the Romantic Movement by saying, 'Tired of the eternal efforts to fight our way through raw matter, we chose another way and sought to embrace the infinite. We went inside ourselves and created a new world ... ' |
| “你怎么会背得这么清楚呢? ” | How can you remember all that? |
| “小事一桩。” | A bagatelle, child. |
| “继续讲吧。” | Go on, then. |
| “谢林并且发现在大自然中，从泥土、岩石到人类的心灵，有一种逐渐发展的现象。他提醒人们注意大自然从无生物逐渐发展到较复杂的生命体的现象。大致上来说，浪漫主义者把大自然视为一个有机体，也就是一个不断发展其内在潜能的一个整体。大自然就像一株不断伸展枝叶与花瓣的花，也像一个不断吟咏出诗歌的诗人。” | Schelling also saw a development in nature from earth and rock to the human mind. He drew attention to very gradual transitions from inanimate nature to more complicated life forms. It was characteristic of the Romantic view in general that nature was thought of as an organism, or in other words, a unity which is constantly developing its innate potentialities. Nature is like a flower unfolding its leaves and petals. Or like a poet unfolding his verses. |
| “这不是和亚理斯多德的说法很像吗? ” | Doesn't that remind you of Aristotle? |
| “确实如此。浪漫主义埋藏的自然哲学与亚理斯多德和新柏拉图派的哲学有点相似。亚理斯多德要比持机械论的唯物主义者更倾向于认为大自然是一个有机体。” | It does indeed. The Romantic natural philosophy had Aristotelian as well as Neoplatonic overtones. Aristotle had a more organic view of natural processes than the mechanical materialists . . . |
| “我也是这么想……” | Yes, that's what I thought. . . |
| “在历史方面，浪漫主义者也有同样的看法。生于一七四四年到一八O三年间的历史哲学家赫德(Johann Gottfried von Herder)后来成为对浪漫主义者而言非常重要的一位人物。他认为历史的特性就是连续、进化与设计。我们说他的历史观是‘动态的’，因为他把历史当咸一个过程。过去，启蒙时期哲学家的历史观通常是‘静态的’。对于他们而言，世间只有一种普遍理性，而历史上的各个时期或多或少都具有这种理性。但赫德指出，每一个历史纪元各自有其价值，而每一个国家也都各有其个性或‘灵魂’。问题在于我们是否能认同其他的文化。” | We find similar ideas at work in the field of history. A man who came to have great significance for the Romantics was the historical philosopher Johann Gottfried von Herder, who lived from 1744 to 1803. He believed that history is characterized by continuity, evolution, and design. We say he had a 'dynamic' view of history be-cause he saw it as a process. The Enlightenment philosophers had often had a 'static' view of history. To them, there was only one universal reason which there could be more or less of at various periods. Herder showed that each historical epoch had its own intrinsic value and each nation its own character or 'soul.' The question is whether we can identify with other cultures. |
| “嗯。我们必须要认同别人的情况才能了解他们，同样的，我们也必须认同别的文化才能理解这些文化。” | So, just as we have to identify with another person's Situation to understand them better, we have to identify with other cultures to understand them too. |
| “这个观念如今已经被视为理所当然的了。可是在浪漫主义时期，这仍然是一个新观念。浪漫主义加强了人们对自己民族的认同感，因此，挪威争取民族独立的运动在一八一四这一年澎湃汹涌并不是偶然的。” | That is taken for granted nowadays. But in the Romantic period it was a new idea. Romanticism helped strengthen the feeling of national identity. It is no coinci-dence that the Norwegian struggle for national independence flourished at that particular time--in 1814. |
| “原来如此。” | I see. |
| “由于浪漫主义使得许多领域都重新定位，因此一般通常将浪漫主义分为两种。一种是我们所称的‘普世性的浪漫主义’，就是指那些满脑子自然、世界灵魂与艺术天才的浪漫主义者。这种浪漫主义最先兴起，尤其是在一八OO年左右在耶纳(Jena)这个小镇上。” | Because Romanticism involved new orientations in so many areas, it has been usual to distinguish between two forms of Romanticism. There is what we call Universal Romanticism, referring to the Romantics who were preoccupied with nature, world soul, and artistic genius. This form of Romanticism flourished first, especially around 1800, in Germany, in the town of Jena. |
| “那另外一种呢? ” | And the other? |
| “另外一种被称为‘民族浪漫主义’，不久就日益风行，尤其是在海德堡。民族浪漫主义关切的重点是‘民族’的历史、‘民族’的语言和‘民族’的文化。他们将发展视为一个不断开展它的内在潜能的有机体，就像自然与历史一样。” | The other is the so-called National Romanticism, which became popular a little later, especially in the town of Heidelberg. The National Romantics were mainly interested in the history of 'the people,' the language of 'the people,' and the culture of 'the people' in general. And 'the people' were seen as an organism unfolding its innate potentiality--exactly like nature and history. |
| “就像人家说的：‘告诉我你住哪里，我就可以告诉你你是谁。’” | Tell me where you live, and I'll tell you who you are. |
| 艺术“使这两种浪漫主义相连结的主要是‘有机体’这个名词。浪漫主义者把植物和国家都当成活生生的有机体。因此一首诗也是一个有生命的有机体，语言也是一个有机体，甚至整个物质世界都被看成有机体。从这方面说，民族浪漫主义与一般性浪漫主义之间并没有明显的区分。民族与民间文化之中也像自然与艺术一样存在有世界精神。” | What united these two aspects of Romanticism was first and foremost the key word 'organism.' The Romantics considered both a plant and a nation to be a living organism. A poetic work was also a living organism. Language was an organism. The entire physical world, even, was considered one organism. There is therefore no sharp dividing line between National Romanticism and Universal Romanticism. The world spirit was just as much present in the people and in popular culture as in nature and art. |
| “然后呢? ” | And then? |
| “赫德首开风气之先，前往各地采集民谣，将它们称为‘民族之声’。他甚至把民俗故事称为‘民族的母语’。人们也开始在海德堡采集民谣与童话故事。你可能听过格林童话故事。” | Herder had been the forerunner, collecting folk songs from many lands under the eloquent title Voices of the People. He even referred to folktales as 'the mother tongue of the people.' The Brothers Grimm and others began to collect folk songs and fairy tales in Heidelberg. You must know of Grimm's Fairy Tales. |
| “当然啦，像白雪公主和七个小矮人、小红帽、灰姑娘、汉斯和桂桃……” | Oh sure, Snow White and the Seven Dwarfs, Rumpelstiltskin, The Frog Prince, Hansel and Gretel . . . |
| “……还有其他许多许多。在挪威则有艾思比杨生(Asbj&rnsen)和莫伊(Moe)等人走访全国各地采集‘人民自己的故事’。在当时，民间故事就好像是一种才刚被人发现的、既美味又营养的水果一般，必须赶紧加以采收，因为它们已经开始从枝头掉落了。除了民间故事之外，他们也采集各种民谣、整理挪威的语言，并挖掘异教时代各种古老的神话与传奇冒险故事。欧洲各地的作曲家也开始将民俗音乐写进他们的作品中，以拉近民俗音乐与艺术音乐之间的距离。” | "And many more. In Norway we had Asbj0rnsen and Moe, who traveled around the country collecting 'folks' own tales.' It was like harvesting a juicy fruit that was suddenly discovered to be both good and nourishing. And it was urgent--the fruit had already begun to fall. Folk songs were collected; the Norwegian language began to be studied scientifically. The old myths and sagas from heathen times were rediscovered, and composers all over Europe began to incorporate folk melodies into their compositions in an attempt to bridge the gap between folk music and art music." |
| “什么叫艺术音乐? ” | What's art music? |
| “艺术音乐是由个人(如贝多芬)创作的音乐，民俗音乐则不是由任何人写成的，它来自整个民族。这也是为什么我们无法确知各个民谣发源的时间的缘故。同样的，民俗故事和艺术故事也是不同的。” | Art music is music composed by a particular person, like Beethoven. Folk music was not written by any particular person, it came from the people. That's why we don't know exactly when the various folk melodies date from. We distinguish in the same way between folktales and art tales. |
| “所谓艺术故事是……” | So art tales are ... ? |
| “它们是由某位作家——如安徒生(Hans ChristianAndersen)——所写成的。而民俗故事则是浪漫主义者所积极开发的类型。德国有位霍夫曼(Hoffmann)就是此中大师。” | They are tales written by an author, like Hans Christian Andersen. The fairy tale genre was passionately cultivated by the Romantics. One of the German masters of the genre was E.T.A, Hoffmann. |
| “我好像听过‘霍夫曼的故事’。” | I've heard of The Tales of Hoffmann. |
| “童话故事是浪漫主义者理想中最完美的文学类型，就像剧场是巴洛克时期最完美的艺术形式一般。它使得诗人有充分的空间探索他自己的创造力。” | The fairy tale was the absolute literary ideal of the Romantics--in the same way that the absolute art form of the Baroque period was the theater. It gave the poet full scope to explore his own creativity. |
| “他可以在他虚构的世界中扮演上帝的角色。” | He could play God to a fictional universe. |
| “正是如此。说到这里我们也可以做个总结了。” | Precisely. And this is a good moment to sum up. |
| “请说吧。” | Go ahead. |
| “浪漫主义的哲学家将‘世界灵魂’看成是一个‘自我’，而这个自我在梦般的情境下创造了世间的一切。哲学家费希特(Fichte)说，大自然源自一个更高的、无意识的想象力。谢林则明白地说世界‘在上帝之内’。他相信上帝意识到世界的一部分，但是大自然中也有另外一些部分代表上帝不为人知的一面。因为上帝也有他的黑暗面。” | The philosophers of Romanticism viewed the 'world soul' as an 'ego' which in a more or less dreamlike state created everything in the world. The philosopher Fichte said that nature stems from a higher, unconscious imagination. Scheliing said explicitly that the world is 'in God.' God is aware of some of it, he believed, but there are other aspects of nature which represent the unknown in God. For God also has a dark side. |
| “这种想法既有趣又吓人，使我想起柏克莱。” | The thought is fascinating and frightening. It reminds me of Berkeley. |
| “艺术家和他的作品之间的关系也是一样的。童话故事让作家可以自由自在地利用他那‘创世的想象力’，但即使是这样的创造行为也并不一定完全是有意识的。作家可能会感觉到他的内心有一股力量驱策他把一个故事写出来。他在写作时也许是处于一种被催眠般的恍恍惚惚的状态。” | The relationship between the artist and his work was seen in exactly the same light. The fairy tale gave the writer free rein to exploit his 'universe-creating imagination.' And even the creative act was not always completely conscious. The writer could experience that his story was being written by some innate force. He could practically be in a hypnotic trance while he wrote. |
| “真的吗? ” | He could? |
| “是的，不过后来他也可能会突然打破这种幻象。他会出面干涉，向读者说一些讽刺性的话，让他们至少在那一刹那间会想起他们所读的毕竟只是一个虚构的故事而已。” | Yes, but then he would suddenly destroy the illusion. He would intervene in the story and address ironic comments to the reader, so that the reader, at least momentarily, would be reminded that it was, after all, only a story. |
| “原来如此。” | I see. |
| “同时作者也可能会提醒他的读者，使他们明白是他在操纵这个虚构的世界。这种打破幻象的形式叫做‘浪漫主义的反讽’(ro—mantlc irony)。例如在挪威剧作家易卜生所写的《皮尔金》这出戏里，有一个角色就说出‘没有人会在第五幕演到一半的时候死掉’这样的台词。” | At the same time the writer could remind his reader that it was he who was manipulating the fictional universe. This form of disillusion is called 'romantic irony.' Henrik Ibsen, for example, lets one of the characters in Peer Gynt say: 'One cannot die in the middle of Act Five.' |
| “真滑稽。他真正的意思是他只不过是一个虚构的人物罢了。” | That's a very funny line, actually. What he's really saying is that he's only a fictional character. |
| “这话充满反讽的意味。我们真应该另起一段来加以强调。” | The statement is so paradoxical that we can certainly emphasize it with a new section. |
| “你的意思是……” | What did you mean by that? |
| “没什么，苏菲。不过我们刚才曾讲到诺瓦里思的未婚妻和你一样名叫苏菲，而且她在十五岁又四天的时候就去世了……” | Oh, nothing, Sophie. But we did say that Novalis's fiancee was called Sophie, just like you, and that she died when she was only fifteen years and four days old ... |
| “你把我吓坏了。你难道不知道吗? ” | You're scaring me, don't you know that? |
| 艾伯特坐在那儿看着她，脸色凝重。然后他说：“可是你不需要担心你的命运会像诺瓦里思的未婚妻一样。” | Alberto sat staring, stony faced. Then he said: "But you needn't be worried that you will meet the same fate as Novalis's fiancee." |
| “为什么呢? ” | Why not? |
| “因为后面还有好几章。” | Because there are several more chapters. |
| “你在说什么呀? ” | What are you saying? |
| “我是说任何一个读到苏菲和艾伯特的故事的人都可以凭直觉知道后面还有很多页，因为我们才谈到浪漫主义而已。” | I'm saying that anyone reading the story of Sophie and Alberto will know intuitively that there are many pages of the story still to come. We have only gotten as far as Romanticism. |
| “我真是被你弄昏头了。” | You're making me dizzy. |
| “事实上是少校想把席德弄昏头。他这样做不是很恶劣吗? 另起一段吧。” | It's really the major trying to make Hilde dizzy. It's not very nice or him, is it? New section! |
| * * * | * * * |
| 艾伯特才刚讲完，就有一个男孩从树林里跑出来。他穿着阿拉伯人的服装。头上包着头巾，手中提着一盏油灯。 | Alberto had hardly finished speaking when a boy came running out of the woods. He had a turban on his head, and he was carrying an oil lamp. |
| 苏菲抓住艾伯特的手臂。 | Sophie grabbed Alberto's arm. |
| “那是谁呀? ”她问。 | Who's that? she asked. |
| 男孩自己先回答了。 | The boy answered for himself: |
| “我名叫阿拉丁。我是一路从黎巴嫩来的。” | My name is Aladdin and I've come all the way from Lebanon. |
| 艾伯特严肃地看着他。 | Alberto looked at him sternly: |
| “那你的油灯里有什么呢? ” | And what do you have in your lamp? |
| 男孩擦了擦油灯，便有一股浓雾从中升起，最后变成一个人形。他有一嘴像艾伯特一样的黑胡子，头上戴着蓝扁帽，在油灯上方飘浮。他说：“席德，你能听到我讲话吗? 我猜现在再向你说生日快乐已经太迟了。我只想跟你说柏客来山庄和南部的乡村对我而言，也好像是童话世界一般。过几天我们就能够在那儿见面了。” | The boy rubbed the lamp, and out of it rose a thick cloud which formed itself into the figure of a man. He had a black beard like Alberto's and a blue beret. Floating above the lamp, he said: "Can you hear me, Hilde? I suppose it's too late for any more birthday greetings. I just wanted to say that Bjerkely and the south country back home seem like fairyland to me here in Lebanon. I'll see you there in a few days." |
| 说完后，这个人形便再度变成一股云雾，被吸回油灯里。包着头巾的男孩将油灯夹在腋下，又跑回树林中不见了。 | So saying, the figure became a cloud again and was sucked back into the lamp. The boy with the turban put the lamp under his arm, ran into the woods, and was gone. |
| “我简直没办法相信。” | I don't believe this, said Sophie. |
| “只不过是个小把戏罢了。” | A bagatelle, my dear. |
| “油灯的精灵说话的样子就像席德的爸爸一样。” | The spirit of the lamp spoke exactly like Hilde's father. |
| “那是因为它就是席德的爸爸的精灵。” | That's because it was Hilde's father--in spirit. |
| “可是......” | But. . . |
| “你我两人和我们周遭的每一件事物都活在少校的内心深处。 | Both you and I and everything around us are living deep in the major's mind. |
| 现在是四月二十八日星期六深夜，少校周围的所有联合国士兵都熟睡了。少校本身虽然还醒着，但他的眼皮已经很沉重。可是他必须完成这本要给席德做十五岁生日礼物的书，所以他必须工作。也因此，这个可怜人几乎都没有休息。” | It is late at night on Saturday, April 28, and all the UN soldiers are asleep around the major, who, although still awake, is not far from sleep himself. But he must finish the book he is to give Hilde as a fifteenth birthday present. That's why he has to work, Sophie, that's why the poor man gets hardly any rest. |
| “我放弃了!” | I give up. |
| “另起一段吧。” | New section! |
| 苏菲和艾伯特坐在那儿，看着小湖的对岸。艾伯特似乎有点神智恍惚，过了一会后，苏菲鼓起勇气轻轻推了一下他的肩膀。 | Sophie and Alberto sat looking across the little lake. Alberto seemed to be in some sort of trance. After a while Sophie ventured to nudge his shoulder. |
| …“你在做梦吗? ” | "Were you dreaming?" |
| “他这回真的是直接进来干涉了，最后几段完全是他在讲话。 | Yes, he was interfering directly there. The last few paragraphs were dictated by him to the letter. |
| 他真该觉得惭愧。不过现在他可是露了马脚，无所遁形了。现在我们知道我们是活在一本席德的父亲将寄回家给席德做为生日礼物的书中。你听到我说的话了吗? 事实上，说话的人并不是‘我’。” | He should be ashamed of himself. But now he has given himself away and come out into the open. Now we know that we are living our lives in a book which Hilde's father will send home to Hilde as a birthday present. You heard what I said? Well, it wasn't 'me' saying it. |
| “如果真是这样，那我要从这本书里面逃走，过我自己的生活。” | If what you say is true, I'm going to run away from the book and go my own way. |
| “这就是我正在计划的事情。可是在这之前，我们必须试着和席德谈谈。她读了我们所说的每一句话。一旦我们从这里逃走，以后想再跟她联络就难了，所以我们必须现在就把握机会。” | That's exactly what I am planning. But before that can happen, we must try and talk with Hilde. She reads every word we say. Once we succeed in getting away from here it will be much harder to contact her. That means we must grasp the opportunity now. |
| “那我们要说些什么呢? ” | What do we say? |
| “我想少校就快要坐在打字机前睡着了，虽然他的手指仍然快速地在键盘上移动……” | I think the major is just about to fall asleep over his typewriter--although his fingers are still racing feverishly over the keys ... |
| “真恐怖!” | It's a creepy thought. |
| “现在他也许会写出一些他事后会后悔的东西，而且他没有修正液。这是我的计划中很重要的一部分。你可不许拿修正液给少校!” | This is the moment when he may write something he will regret later. And he has no correction fluid. That's a vital part of my plan. May no one give the major a bottle of correction fluid! |
| “我连一小片修正带也不会给他。” | He won't get so much as a single coverup strip from me! |
| “我现在就要请求可怜的席德反抗她的父亲。她应该很惭愧自己居然会被他这种肆意玩弄影子的把戏所取悦。如果他本人也在这里面就好了，我们要让他尝一尝我们愤怒的滋味。” | I'm calling on that poor girl here and now to rebel against her own father. She should be ashamed to let herself be amused by his self-indulgent playing with shadows. If only we had him here, we'd give him a taste of our indignation! |
| “可是他不在这里呀!” | But he's not here. |
| “他的精神和灵魂在这里面，可是他同时也很安全地躲在黎巴嫩。我们周遭的一切事物都是少校的自我。” | He is here in spirit and soul, but he's also safely tucked away in Lebanon. Everything around us is the major's ego. |
| “可是他还有一些部分是我们在这里看不到的。” | But he is more than what we can see here. |
| “我们只是少校灵魂里的影子，一个影子要攻击它的主人可不容易，需要聪明和谋略才行。可是我们有机会影响席德，她是天使，只有天使才能够反抗上帝。” | We are but shadows in the major's soul. And it is no easy matter for a shadow to turn on its master, Sophie. It requires both cunning and strategy. But we have an opportunity of influencing Hilde. Only an angel can rebel against God. |
| “我们可以请席德在他回家后把他骂一顿，说他是个恶棍。她可以把他的船撞坏，或至少把那盏油灯砸掉。” | We could ask Hilde to give him a piece of her mind the moment he gets home. She could tell him he's a rogue. She could wreck his boat--or at least, smash the lantern. |
| 艾伯特点点头。然后他说：“她也可以逃离他身边。她这样做会比我们容易得多。她可以离开少校的家，从此再也不回去。这样岂不是他应得的惩罚吗? 谁教他要把他那‘创世的想象力’建筑在我们的痛苦上。” | Alberto nodded. Then he said: "She could also run away from him That would be much easier for her than it is for us. She could leave the major's house and never return. Wouldn't that be fitting for a major who plays with his 'universe-creating imagination' at our expense?" |
| “嗯。我可以想象那种情景。到时候少校会走遍全世界找寻席德，但她已经消失无踪了，因为她不能忍受跟一个利用艾伯特和苏菲来装疯卖傻的爸爸住在一起。” | I can picture it. The major travels all over the world searching for Hilde. But Hilde has vanished into thin air because she can't stand living with a father who plays the fool at Alberto's and Sophie's expense. |
| “对了，就是这样。装疯卖傻。我说他用我们做为生日的余兴节目就是一种装疯卖傻的手段。可是他最好小心一点。席德也是！” | Yes, that's it! Plays the fool! That's what I meant by his using us as birthday amusement. But he'd better watch out, Sophie. So had Hilde! |
| “你是什么意思? ” | How do you mean? |
| “你坐得很安稳吗? ” | Are you sitting tight? |
| “只要什么油灯精灵的东西不要再来就没事。” | As long as there are no more genies from a lamp. |
| “你不妨试着想象我们身上所发生的每一件事都是在另一个人的心中进行的。我们就是那心灵。这表示我们自己没有灵魂，而是别人的灵魂。这些都是我们已经谈过的哲学理论。无论柏克莱或谢林都会竖起耳朵注意听。” | Try to imagine that everything that happens to us goes on in someone else's mind. We are that mind. That means we have no soul, we are someone else's soul. So far we are on familiar philosophical ground. Both Berkeley and Schelling would prick up their ears. |
| “然后呢? ” | And? |
| “很可能这个灵魂就是席德的父亲。他在遥远的黎巴嫩写一本有关哲学的书以庆贺他女儿的十五岁生日。六月十五日那一天席德醒来时，发现她身旁的桌子上放了这本书。现在她——或任何其他人——也许正在读我们的故事。他很早就曾经提示说这个‘礼物’可以和别人分享。” | Now it is possible that this soul is Hilde M0ller Knag's father. He is over there in Lebanon writing a book on philosophy for his daughter's fifteenth birthday. When Hilde wakes up on June 15, she finds the book on her bedside table, and now she--and anyone else--can read about us. It has long been suggested that this 'present' could be shared with others. |
| “对呀，我记得。” | Yes, I remember. |
| “我现在对你说的话将会被席德读到，就在她远在黎巴嫩的父亲想像我告诉你他在黎巴嫩之后……想像我告诉你他在黎巴嫩......” | What I am saying to you now will be read by Hilde after her father in Lebanon once imagined that I was telling you he was in Lebanon ... imagining me telling you that he was in Lebanon. |
| 苏菲觉得头昏脑胀。她努力回想过去所听过的有关柏克莱和浪漫主义的话。艾伯特继续说：“不过他们不应该因此洋洋得意。他们是最不应该得意洋洋的人，因为乐极可能生悲。” | Sophie's head was swimming. She tried to remember what she had heard about Berkeley and the Romantics. Alberto Knox continued: "But they shouldn't feel so cocky because of that. They are the last people who should laugh, because laughter can easily get stuck in their throat." |
| “你说的他们是谁? ” | Who are we talking about? |
| “席德和她的父亲。我们说的难道不是他们吗? ” | Hilde and her father. Weren't we talking about them? |
| “可是他们为什么不应该洋洋得意呢? ” | But why shouldn't they feel so cocky? |
| “因为可能他们自己同样也是活在别人的心灵里。” | Because it is feasible that they, too, are nothing but mind. |
| “怎么可能呢? ” | How could they be? |
| “如果对柏克莱和浪漫主义者来说是可能的，那就有可能是这样。说不定少校也是一本有关他和席德的书当中的一个影子。当然那本书也是有关我们两人的，因为我们是他们生活中的一部分。” | If it was possible for Berkeley and the Romantics, it must be possible for them. Maybe the major is also a shadow in a book about him and Hilde, which is also about us, since we are a part of their lives. |
| “这样一来，我们就只是影子的影子。这不是更糟糕了吗? ” | That would be even worse. That makes us only shadows of shadows. |
| “不过很可能某个地方有另外一个作者正在写一本，关于一个为他的女儿席德写一本书的联合国少校艾勃特的书，而艾勃特所写的这本书则是，关于一个叫艾伯特的人突然开始寄一些讨论哲学的信函给住在苜蓿巷三号的苏菲。” | But it is possible that a completely different author is somewhere writing a book about a UN Major Albert Knag, who is writing a book for his daughter Hilde. This book is about a certain Alberto Knox who suddenly begins to send humble philosophical lectures to Sophie Amundsen, 3 Clover Close. |
| “你相信吗? ” | Do you believe that? |
| “我只说这是有可能的。对于我们而言，那位作者将是一个‘看不见的上帝’。虽然我们所做、所说的每一件事都是从他而来的(因为我们就是他)，但我们将永远无法知道有关他的任何事情。我们是在那最里面的一个盒子里面。” | I'm just saying it's possible. To us, that author would be a 'hidden God.' Although everything we are and everything we say and do proceeds from him, because we are him we will never be able to know anything about him. We are in the innermost box. |
| 艾伯特和苏菲坐在那儿，很久彼此都没有说话。最后苏菲终于打破沉默：“可是如果真有一个作者正在写一个有关席德的爸爸在黎巴嫩的故事，就像他正在写一个关于我们的故事一样……” | Alberto and Sophie now sat for a long time without saying anything. It was Sophie who finally broke the silence: "But if there really is an author who is writing a story about Hilde's father in Lebanon, just like he is writing a story about us . . ." |
| “怎么样? ” | Yes? |
| “……那么也许他也不应该太洋洋得意。” | ... then it's possible that author shouldn't be cocky either. |
| “你的意思是……” | What do you mean? |
| “他坐在某个地方，脑袋里的深处装着席德和我。难道他不也可能是某个更高高在上的心灵的一部分吗? ” | He is sitting somewhere, hiding both Hilde and me deep inside his head. Isn't it just possible that he, too, is part of a higher mind? |
| 艾伯特点点头。 | Atberto nodded. |
| “当然可能。如果真是这样，那表示他让我们进行这席哲学性的对话是为了提出这种可能。他想要强调他也是一个无助的影子，而这本关于席德和苏菲的书事实上是一本哲学教科书。” | Of course it is, Sophie. That's also a possibility. And if that is the way it is, it means he has permitted us to have this philosophical conversation in order to present this possibility. He wishes to emphasize that he, too, is a helpless shadow, and that this book, in which Hilde and Sophie appear, is in reality a textbook on philosophy. |
| “教科书? ” | A textbook? |
| “因为我们所有的谈话，所有的对话……” | Because all our conversations, all our dialogues ... |
| “怎么样? ” | Yes? |
| “……事实上只是一段很长的独白。” | ... are in reality one long monologue. |
| “我感觉好像每一件事物都融进心灵与精神中去了。我很高兴我们还有一些哲学家没谈。随着泰利斯、恩培窦可里斯和德谟克里特斯这些人而堂堂皇皇展开的哲学思潮不会就这样被困在这里吧? ” | I get the feeling that everything is dissolving into mind and spirit. I'm glad there are still a few philosophers left. The philosophy that began so proudly with Thales, Em-pedocles, and Democritus can't be stranded here, surely? |
| “当然不会。我还没跟你谈黑格尔呢。当浪漫主义者将每一件事都融进精神里去时，他是第一个出来拯救哲学的哲学家。” | Of course not. I still have to tell you about Hegel. He was the first philosopher who tried to salvage philosophy when the Romantics had dissolved everything into spirit. |
| “我倒很想听听他怎么说。” | I'm very curious. |
| “为了不要再受到什么精神或影子的打扰，我们还是进屋里去好了。” | So as not to be interrupted by any further spirits or shadows, we shall go inside. |
| “好吧，反正这里也愈来愈冷了。” | It's getting chilly out here anyway. |
| “下一章!” | Next chapter! |
| 26 - 黑格尔 | 26 - Hegel |
| ……可以站得住脚的就是有道理的…… | ... the reasonable is that which is viable... |
| “砰!”一声，席德腿上的大讲义夹落到地上。她躺在床上瞪着天花板，脑中的思绪一团混乱。 | Hilde let the big ring binder fall to the floor with a heavy thud. She lay on her bed staring up at the ceiling. Her thoughts were in a turmoil. |
| 爸爸真的把她弄得头昏脑胀。这个坏蛋!他怎么可以这样呢? | Now her father really had made her head swim. The rascal! How could he? |
| 苏菲已经试着直接对她说话了。她要求她反抗她的父亲，而且她真的已经让她脑中浮现了某个念头。一个计划…… | Sophie had tried to talk directly to her. She had asked her to rebel against her father. And she had really managed to plant an idea in Hilde's mind. A plan ... |
| 苏菲和艾伯特对他是完全无可奈何，但是席德却不然。透过席德，苏菲可以找到她爸爸。 | Sophie and Alberto could not so much as harm a hair on his head, but Hilde could. And through Hilde, Sophie could reach her father. |
| 她同意苏菲和艾伯特的说法，爸爸在玩他的影子游戏时的确是做得太过分了。就算艾伯特和苏菲只是他虚构的人物，可是他在展示他的力量时也应该有个限度呀。 | She agreed with Sophie and Alberto that he was going too far in his game of shadows. Even if he had only made Alberto and Sophie up, there were limits to the show of power he ought to permit himself. |
| 可怜的苏菲和艾伯特!他们对于少校的想象力完全没有抵抗能力，就像电影银幕无法抵抗放映机一般。 | Poor Sophie and Alberto! They were just as defenseless against the major's imagination as a movie screen is against the film projector. |
| 席德心想，在他回家时，她一定得给他一些教训j她已经大致想出一个捉弄他的好办法了。 | Hilde would certainly teach him a lesson when he got home! She could already see the outline of a really good plan. |
| 她起床走到窗前去眺望海湾。已经快两点了。她打开窗户，对着船屋的方向喊： | She got up and went to look out over the bay. It was almost two o'clock. She opened the window and called over toward the boathouse. |
| “妈!” | Mom! |
| 妈妈出来了。 | Her mother came out. |
| “我再过一个小时左右就会带三明治到你那儿去，好吗? ” | I'll be down with some sandwiches in about an hour. Okay? |
| “好。”“我要读有关黑格尔那一章。” | Fine. "I just have to read a chapter on Hegel." |
| 艾伯特和苏菲坐在面湖的窗户旁边的两张椅子上。 | Alberto and Sophie had seated themselves in the two chairs by the window facing the lake. |
| 黑格尔“黑格尔(GeorgWihelmFriedrichHegel)乃是浪漫主义的传人。”艾伯特开始说。“我们几乎可以说他是随着德国精神的发展而成长的。他在一七七O年出生于斯图加特，十八岁时开始在上宾根(Tubingen)研究神学。一七九九午时他在耶纳镇与谢林一起工作。 | Georg Wilhelm Friedrich Hegel was a legitimate child of Romanticism, began Alberto. "One could almost say he developed with the German spirit as it gradually evolved in Germany. He was born in Stuttgart in 1770, and began to study theology in Tubingen at the age of eighteen. Beginning in 1799, he worked with Schelling in Jena. |
| 当时正是浪漫主义运动狂飙的年代。他在耶纳当了一段时间的助理教授后，便前往德国民族浪漫主义的中心海德堡担任学校教授。 | At that time the Romantic Movement was experiencing its most explosive growth. After a period as assistant professor in Jena he became a professor in Heidelberg, the center of German National Romanticism. |
| 一八一八年时，他在柏林任教。当时柏林正逐渐成为德国的精神中心。他在一八三一年死于霍乱。后来他的‘黑格尔主义’在德国各大学内吸引了无数的信徒。” | In 1818 he was appointed professor in Berlin, just at the time when the city was becoming the spiritual center of Europe. He died of cholera in 1831, but not before 'He-gelianism' had gained an enormous following at nearly all the universities in Germany." |
| “这么说他的历练很广哼? ” | So he covered a lot of ground. |
| “没错，他的哲学也是。黑格尔几乎统一了所有曾在浪漫主义时期出现的理念，并且加以发展。可是他却受到谢林等许多人的尖锐批评。” | Yes, and so did his philosophy. Hegel united and developed almost all the ideas that had surfaced in the Romantic period. But he was sharply critical of many of the Romantics, including Schelling. |
| “谢林怎么批评他的? ” | What was it he criticized? |
| “谢林和其他的浪漫主义者曾经说过，生命最深刻的意义在于他们所谓的‘世界精神’上。黑格尔也用‘世界精神’这个名词，可是意义却不相同。黑格尔所指的‘世界精神’或‘世界理性’乃是人类理念的总和，因为惟独人类有‘精神’可言。只有从这个角度，他才可以谈世界精神在历史上的进展。但我们不可以忘记：这里他所说的世界精神是指人类的生命、思想与文化。” | Schelling as well as other Romantics had said that the deepest meaning of life lay in what they called the 'world spirit.' Hegel also uses the term 'world spirit,' but in a new sense. When Hegel talks of 'world spirit' or 'world reason,' he means the sum of human utterances, because only man has a 'spirit.' |
| “这样子这个精神听起来就不会这么恐怖了。不再像是个潜伏在岩石、树丛间的一个‘沉睡的精灵’。” | In this sense, he can speak of the progress of world spirit throughout history. However, we must never forget that he is referring to human life, human thought, and human culture." |
| “你应该还记得康德曾经谈过一种他称为‘物自身’的东西。 | "That makes this spirit much less spooky. It is not lying in wait anymore like a 'slumbering intelligence' in rocks and trees." |
| 虽然他否认人可以清楚认知自然最深处的秘密，但他承认世间有一种无法追求到的‘真理’。黑格尔却说‘真理是主观的’，因此他不承认在人类的理性之外有任何‘真理’存在。他说，所有的知识都是人类的知识。” | "Now, you remember that Kant had talked about something he called 'das Ding an sich.' Although he denied that man could have any clear cognition of the in-nermost secrets of nature, he admitted that there exists a kind of unattainable 'truth.' Hegel said that 'truth is subjective/ thus rejecting the existence of any 'truth' above or beyond human reason. All knowledge is human knowledge, he said." |
| 历史之河“他必须使哲学家们再度脚踏实地，对不对? ” | "He had to get the philosophers down to earth again, right?" |
| “嗯，也许可以这么说。不过，黑格尔的哲学可说是无所不包、丰富多样，因此我们在这里只能重点式地谈一谈他的某些主要理论。事实上，我们究竟是否能说黑格尔有他自己的哲学是很有疑问的。通常所谓的‘黑格尔哲学’主要是指一种理解历史进展的方法。 | "Yes, perhaps you could say that. However, Hegel's philosophy was so all-embracing and diversified that for present purposes we shall content ourselves with highlighting some of the main aspects. It is actually doubtful whether one can say that Hegel had his own 'philosophy' at all. |
| 黑格尔的哲学所教导我们的只有生命的内在本质，不过也可以教我们如何从思考中获取结论。” | What is usually known as Hegel's philosophy is mainly a method for understanding the progress of history. Hegel's philosophy teaches us nothing about the inner nature of life, but it can teach us to think productively." |
| “这也不算不重要。” | That's not unimportant. |
| “黑格尔之前的哲学体系都有一个共通点，就是试图为人们对世界的知识建立一套永恒的标准。笛卡尔、史宾诺莎、休姆和康德等人都是如此。他们每一个人都曾经试图探索人类认知的基础，但他们都声称人类对于世界的知识是不受时间影响的。” | All the philosophical systems before Hegel had had one thing in common, namely, the attempt to set up eternal criteria for what man can know about the world. This was true of Descartes, Spinoza, Hume, and Kant. Each and every one had tried to investigate the basis of human cognition. But they had all made pronouncements on the timeless factor of human knowledge of the world. |
| “那不就是哲学家该做的事吗? ” | Isn't that a philosopher's job? |
| “黑格尔认为这是不可能的。他相信人类认知的基础代代不同，因此世间并没有‘永恒的真理’，没有‘永久的理性’。哲学唯一可以确切掌握的一个定点就是历史。” | Hegel did not believe it was possible. He believed that the basis of human cognition changed from one generation to the next. There were therefore no 'eternal truths/ no timeless reason. The only fixed point philosophy can hold on to is history itself. |
| “请你说清楚一些好吗?历史处于不断变化的状态，它怎么会是一个定点呢? ” | I'm afraid you'll have to explain that. History is in a constant state of change, so how can it be a fixed point? |
| “一条河也是处于不断变化的状态，但这并不表示你无法谈论它。可是你不能说这条河流到河谷里的那一点时才是‘最真’的河。” | A river is also in a constant state of change. That doesn't mean you can't talk about it. But you cannot say at which place in the valley the river is the 'truest' river. |
| “没错，因为它流到哪里都是河。” | No, because it's just as much river all the way through. |
| “所以，对黑格尔来说，历史就像一条流动的河。河里任何一处河水的流动都受到上游河水的涨落与漩涡的影响。但上游河水的涨落与漩涡又受到你观察之处的岩石与河湾的影响。” | So to Hegel, history was like a running river. Every tiny movement in the water at a given spot in the river is determined by the falls and eddies in the water higher upstream. But these movements are determined, too, by the rocks and bends in the river at the point where you are observing it. |
| “我大概懂了。” | I get it... I think. |
| “思想(或理性)的历史就像这条河流。你的思考方式乃是受到宛如河水般向前推进的传统思潮与当时的物质条件的影响。因此你永远无法宣称任何一种思想永远是对的。只不过就你所置身之处而言，这种思想可能是正确的。” | And the history of thought--or of reason--is like this river. The thoughts that are washed along with the current of past tradition, as well as the material conditions prevailing at the time, help to determine how you think. You can therefore never claim that any particular thought is correct for ever and ever. But the thought can be correct from where you stand. |
| “这和宣称每一件事物都对、也都不对是不同的，不是吗? ” | That's not the same as saying that everything is equally right or equally wrong, is it? |
| “当然不同。不过事情的对错要看历史的情况而定。如果今天你还提倡奴隶制度，一定会被人耻笑。但在二五OO年前，这种想法也并不可笑，虽然当时已经有人开始主张废除奴隶制度。不过，我们还是来单一个范围比较小的例子吧。不到一百年前，人们还认为大举焚烧森林以开垦土地的做法没有什么不对，但在我们今天看来，这种做法简直是胡搞。这是因为我们现在有了新的、比较好的依据可以下这种判断。” | Certainly not, but some things can be right or wrong in relation to a certain historical context. If you advocated slavery today, you would at best be thought foolish. But you wouldn't have been considered foolish 2,500 years ago, even though there were already progressive voices in favor of slavery's abolition. But we can take a more local example. Not more than 100 years ago it was not considered unreasonable to burn off large areas of forest in order to cultivate the land. But it is extremely unreasonable today. We have a completely different--and better--basis for such judgments. |
| “我懂了。” | Now I see. |
| “黑格尔指出哲学思维也是如此。我们的理性事实上是动态的，是一种过程。而‘真理’就是这个过程，因为在这个历史的过程之外，没有外在的标准可以判定什么是最真、最合理的。” | Hegel pointed out that as regards philosophical reflection, also, reason is dynamic; it's a process, in fact. And the 'truth' is this same process, since there are no criteria beyond the historical process itself that can determine what is the most true or the most reasonable. |
| “请举一些例子吧。” | Examples, please. |
| “你不能从古代、中世纪、文艺复兴时期或启蒙运动时期挑出某些思想，然后说它们是对的，或是错的。同样的，你也不能说柏拉图是错的，亚理斯多德是对的，或者说休姆是错的，而康德和谢林是对的。因为这样的思考方式是反历史的。” | You cannot single out particular thoughts from antiquity, the Middle Ages, the Renaissance, or the Enlightenment and say they were right or wrong. By the same token, you cannot say that Plato was wrong and that Aristotle was right. Neither can you say that Hume was wrong but Kant and Schelling were right. That would be an antihistorical way of thinking. |
| “嗯，这样做好像是不对。” | No, it doesn't sound right. |
| “事实上，你不能将任何哲学家或任何思想抽离他们的历史背景。不过这里我要讲到另外一点：由于新的事物总是后来才加上去的，因此理性是‘渐进的’。换句话说，人类的知识不断在扩张，在进步。” | In fact, you cannot detach any philosopher, or any thought at all, from that philosopher's or that thought's historical context. But--and here I come to another point--because something new is always being added, reason is 'progressive.' In other words, human knowledge is constantly expanding and progressing. |
| “这个意思是不是说康德的哲学还是比柏拉图的有道理? ” | Does that mean that Kant's philosophy is nevertheless more right than Plato's? |
| “是的。从柏拉图到康德的时代，世界精神已经有了发展和进步，这也是我的想法。再以刚才说的河流为例，我们可以说现在的河水比从前多，因为它已经流了一千多年了。但话说回来，康德也不能认为他所说的‘真理’会像那些巨大的岩石一样一直留在河岸上。他的想法同样也会再经过后人的加工，他的‘理性’也会成为后世批评的对象。而这些事情确实都发生了。” | Yes. The world spirit has developed--and progressed--from Plato to Kant. And it's a good thing! If we return to the example of the river, we could say that there is now more water in it. It has been running for over a thousand years. Only Kant shouldn't think that his 'truths' will remain on the banks of the river like immovable rocks. Kant's ideas get processed too, and his 'reason' becomes the subject of future generations' criticism. Which is exactly what has happened. |
| “可是你说的河……” | But the river you talked about. . . |
| “怎样? ” | Yes? |
| “它会流到哪里去呢? ” | Where does it go? |
| “黑格尔宣称‘世界精神’正朝着愈来愈了解自己的方向发展，河流也是一样。它们离海愈近时，河面愈宽。根据黑格尔的说法，历史就是‘世界精神’逐渐实现自己的故事。虽然世界一直都存在，但人类文化与人类的发展已经使得‘世界精神’愈来愈意识到它固有的价值。” | Hegel claimed that the 'world spirit' is developing toward an ever-expanding knowledge of itself. It's the same with rivers--they become broader and broader as they get nearer to the sea. According to Hegel, history is the story of the 'world spirit' gradually coming to consciousness of itself. Although the world has always existed, human culture and human development have made the world spirit increasingly conscious of its intrinsic value. |
| “他怎么能这么确定呢? ” | How could he be so sure of that? |
| “他宣称这是历史的事实，不是一个预言。任何研究历史的人都会发现人类正朝向愈来愈‘了解自己’、‘发展自己’的方向前进。 | He claimed it as a historical reality. It was not a prediction. Anybody who studies history will see that humanity has advanced toward ever-increasing 'self-knowledge' and 'self-development.' |
| 根据黑格尔的说法，各项有关历史的研究都显示：人类正迈向更多的理性与自由。尽管时有震荡起落，但历史的发展仍是不断前进的。所以我们说历史是超越的，或是有目的的。” | According to Hegel, the study of history shows that humanity is moving toward greater rationality and freedom. In spite of all its capers, historical development is progressive. We say that history is purposeful. |
| “这么说历史很明显的不断在发展。” | So it develops. That's clear enough. |
| “没错。历史是一长串的思维。黑格尔并指出这一长串思维的规则。他说，任何深入研究历史的人都会发现：每一种新思想通常都是以前人的旧思想为基础，而一旦有一种新思想被提出来，马上就会出现另外一种和它抵触的思想，于是这两种对立的思想之间就会产生一种紧张状态，但这种紧张状态又会因为有人提出另外一种融合了两种思想长处的思想而消除。黑格尔把这个现象称为一种辩证过程。” | Yes. History is one long chain of reflections. Hegel also indicated certain rules that apply for this chain of reflections. Anyone studying history in depth will observe that a thought is usually proposed on the basis of other, previously proposed thoughts. But as soon as one thought is proposed, it will be contradicted by another. A tension arises between these two opposite ways of thinking. But the tension is resolved by the proposal of a third thought which accommodates the best of both points of view. Hegel calls this a dialectic process. |
| “你可以举个例子吗? ” | Could you give an example? |
| “你还记得苏格拉底之前的哲学家讨论过原始物质与自然界变化的问题吗? ” | You remember that the pre-Socratics discussed the question of primeval substance and change? |
| “多少记得一点。” | More or less. |
| “后来伊利亚派的哲学家宣称事实上变化不可能发生。虽然他们能透过感官察觉到各种变化的发生，但他们仍然否认任何变化的存在。伊利亚派哲学家所提出的这种观点，就是黑格尔所称的‘正题，。” | Then the Eleatics claimed that change was in fact impossible. They were therefore forced to deny any change even though they could register the changes through their senses. The Eleatics had put forward a claim, and Hegel called a standpoint like that a thesis. |
| “然后呢? ” | Yes? |
| “可是根据黑格尔的法则，这样强烈的说法一被提出后，就一定会出现另外一种与它抵触的学说。黑格尔称此为‘反题’或‘否定’。而否定伊利亚派哲学的人就是赫拉克里特斯。他宣称‘万事万物都是流动的’。这样一来，这两种完全相反的思想流派之间就出现了一种紧张状态。但这种紧张状态后来被恩培窦可里斯消除了，因为他指出两种说法都各有正确之处，也各有错误之处。” | But whenever such an extreme claim is proposed, a contradictory claim will arise. Hegel called this a nega-tion. The negation of the Eleatic philosophy was Heracli-tus, who said that everything flows. There is now a tension between two diametrically opposed schools of thought. But this tension was resolved when Empedocles pointed out that both claims were partly right and partly wrong. |
| “对，我现在想起来了。” | Yes, it all comes back to me now . . . |
| “恩培窦可里斯认为，伊利亚派哲学家指出没有什么事物会真正发生变化这点是对的，但他们错在认为我们不能依赖感官。赫拉克里特斯说我们可以依赖感官，这是正确的，但他说万事万物都是流动的，这点却是错误的。” | The Eleatics were right in that nothing actually changes, but they were not right in holding that we cannot rely on our senses. Heraclitus had been right in that we can rely on our senses, but not right in holding that everything flows. |
| “因为世间的物质不只一种。流动的是物质的组合，而不是物质本身。” | Because there was more than one substance. It was the combination that flowed, not the substance itself. |
| “没错。恩培窦可里斯的观点折衷了两派的思想，这就是黑格尔所称的‘否定的否定’。” | Right! Empedocles' standpoint--which provided the compromise between the two schools of thought--was what Hegel called the negation of the negation. |
| “多可怕的名词!” | What a terrible term! |
| 辩证法“他也称这三个知识的阶段为‘正’、‘反’、‘合’。举例来说，你可以称笛卡尔的理性主义为‘正’，那么与他正好相反的休姆的经验主义就是‘反’。但这两种思潮之间的矛盾或紧张状态后来被康德的‘合’给消除了。康德同意理性主义者的部分论点，但也同意经验主义者的部分论点。可是故事并非到此为止。康德的‘合’现在成了另外一个三段式发展的起点，因为一个‘合’也会有另外一个新的‘反’与它相抵触。” | He also called these three stages of knowledge thesis, antithesis, and synthesis. You could, for example, say that Descartes's rationalism was a thesis--which was contradicted by Hume's empirical antithesis. But the contradiction, or the tension between two modes of thought, was resolved in Kant's synthesis. Kant agreed with the rationalists in some things and with the empiricists in others. But the story doesn't end with Kant. Kant's synthesis now becomes the point of departure for another chain of reflections, or 'triad.' Because a synthesis will also be contradicted by a new antithesis. |
| “这一切都非常理论。” | It's all very theoretical! |
| “没错，这当然是很理论的。可是黑格尔并不认为这样的描述是把历史压缩为某种架构。他认为历史本身就展现了这种辩证模式。他并因此宣称他已经发现了理性发展(或‘世界精神’透过历史进展)的若干法则。” | Yes, it certainly is theoretical. But Hegel didn't see it as pressing history into any kind of framework. He believed that history itself revealed this dialectical pattern. He thus claimed he had uncovered certain laws for the development of reason--or for the progress of the 'world spirit' through history. |
| “又来了" | There it is again! |
| “不过黑格尔的辩证法不仅适用于历史而已。当我们讨论事情时，我们也是以辩证的方式来思考。我们会试着在别人所说的道理中找出缺失。黑格尔称此为‘否定的思考’。可是当我们在一个道理中找到缺点时，我们也会把它的优点保存下来。” | But Hegel's dialectic is not only applicable to history. When we discuss something, we think dialectically. We try to find flaws in the argument. Hegel called that 'negative thinking.' But when we find flaws in an argument, we preserve the best of it. |
| “请你单一个例子。” | Give me an example. |
| “当社会主义者和保守派人士一起坐下来讨论如何解决一个社会问题时，由于他们的思想形态互相矛盾，因此彼此间很快就会出现紧张状态。可是这并不表示他们当中有一个绝对正确，而另外一个完全错误。可能他们两个都有一部分对，一部分错。在争辩过程中，双方论点中最佳的部分通常都会显现出来。” | Well, when a socialist and a conservative sit down together to resolve a social problem, a tension will quickly be revealed between their conflicting modes of thought. But this does not mean that one is absolutely right and the other totally wrong. It is possible that they are both partly right and partly wrong. And as the argument evolves, the best of both arguments will often crystallize. |
| “希望如此。” | I hope. |
| “可是当我们正在讨论问题时，并不容易看出哪一方的说法比较合理。可以说，究竟谁是谁非，必须由历史来决定。可以站得住脚的就是有道理的。” | But while we are in the throes of a discussion like that, it is not easy to decide which position is more rational. In a way, it's up to history to decide what's right and what's wrong. The reasonable is that which is viable. |
| “也就是说能够留存下来的观点就是对的。” | Whatever survives is right. |
| “反过来说也就是：对的才能留存下来。” | Or vice versa: that which is right survives. |
| “你可以举一个小小的例子，好让我能确切了解吗? ” | Don't you have a tiny example for me? |
| “一百五十年前有很多人为妇女争取权益，但也有许多人激烈反对。今天我们阅读双方的论点时，并不难看出哪一方的意见比较‘有道理’。但不要忘了我们这是后见之明。 | One hundred and fifty years ago there were a lot of people fighting for women's rights. Many people also bitterly opposed giving women equal rights. When we read the arguments of both sides today, it is not difficult to see which side had the more 'reasonable' opinions. But we must not forget that we have the knowledge of hindsight. |
| ‘事实证明’那些争取两性平等的人是对的。如果我们在书上读到自己的祖父在这个问题上的看法，一定有很多人会觉得很难为情。” | If 'proved to be the case' that those who fought for equality were right. A lot of people would no doubt cringe if they saw in print what their grandfathers had said on the matter. |
| “一定的。那黑格尔有什么看法呢? ” | I'm sure they would. What was Hegel's view? |
| “你是说关于两性平等? ” | About equality of the sexes? |
| “我们现在说的不就是这个吗? ” | Isn't that what we are talking about? |
| “我可以引述他在书里写的一段话，你想不想听? ” | Would you like to hear a quote? |
| “当然想。” | Very much. |
| “黑格尔说，男女之不同犹如植物与动物之不同。动物具有较多的男人性格，而植物则较具女人性格，因为女人的发展基本上是属于静态的。在本质上她是一个犹豫不决的感情体系。如果由女人来领导政府，则国家将有覆亡之虞，因为她们并不是依据整体的需求行动，而是随兴之所至而决定的。女人主要是透过生活(而非读书)吸收思想，借此获得某种教育。相反的，男人为了在社会上争取一席之地，则必须勤练技能、苦心研读。” | 'The difference between man and woman is like that between animals and plants,' he said. 'Men correspond to animals, while women correspond to plants because their development is more placid and the principle that underlies it is the rather vague unity of feeling. When women hold the helm of government, the state is at once in jeopardy, because women regulate their actions not by the demands of universality but by arbitrary inclinations and opinions. Women are educated--who knows how?--as it were by breathing in ideas, by living rather than by acquiring knowledge. The status of manhood, on the other hand, is attained only by the stress of thought and much technical exertion.' |
| “谢啦，这样就够了。这类的话我可不想再听了。” | Thank you, that will be quite enough. I'd rather not hear any more statements like that. |
| “不过这正是一个很好的例子，足以证明人们对于事情合理与否的观念一直都随着时间改变。它显示黑格尔也会受到当代观念的影响，我们也是。我们心目中很‘理所当然’的看法也不一定经得起时间的考验。” | But it is a striking example of how people's views of what is rational change all the time. It shows that Hegel was also a child of his time. And so are we. Our 'obvious' views will not stand the test of time either. |
| “什么样的看法? 请举个例子。” | What views, for example? |
| “我举不出什么例子来。” | I have no such examples. |
| “为什么? ” | Why not? |
| “因为我所能举的例子都是一些已经开始在改变中的事物。举例来说，我会说开车是很愚笨的行为，因为车辆会污染环境。但许多人已经想到这点了。可是历史将会证明那些被我们认为是理所当然的事物有很多是无法在历史上立足的。” | Because I would be exemplifying things that are already undergoing a change. For instance, I could say it's stupid to drive a car because cars pollute the environment. Lots of people think this already. But history will prove that much of what we think is obvious will not hold up in the light of history. |
| “原来如此。” | I see. |
| “还有一件事：黑格尔的时代有许多男人大放厥辞，声称女人不如男人，但事实上他们这种做法正加速了女权运动的发展。” | We can also observe something else: The many men in Hegel's time who could reel off gross broadsides like that one on the inferiority of women hastened the development of feminism. |
| “为什么会这样呢? ” | How so? |
| “他们提出了一个‘正题’。为什么呢? 因为妇女已经开始反抗了。否则如果大家的看法一致，就没有必要再发表意见了。而他们愈是高唱女人不如男人的论调，否定的力量也就变得更强。” | They proposed a thesis. Why? Because women had already begun to rebel. There's no need to have an opinion on something everyone agrees on. And the more grossly they expressed themselves about women's inferiority, the stronger became the negation. |
| “当然哼。” | Yes, of course. |
| “可以说一种意见如果能受到激烈的反对，那是再好不过的事。因为反对者愈极端，他们所激发的反应也就愈强。有人说这是‘谷子愈多，磨坊就磨得愈起劲’。” | You might say that the very best that can happen is to have energetic opponents. The more extreme they become, the more powerful the reaction they will have to face. There's a saying about 'more grist to the mill.' |
| “我的磨坊在一分钟以前就开始磨得更起劲了。” | My mill began to grind more energetically a minute ago! |
| “从纯粹逻辑或哲学的观点来看，两个观念之间总是存在有一种辩证式的紧张关系。” | From the point of view of pure logic or philosophy, there will often be a dialectical tension between two concepts. |
| “例如? ” | For example? |
| “如果我思考‘存在’这个概念，我势必需要引进‘不存在’这个相反的概念。你不可能思考自我的存在而不立即体悟自己不会永远存在的事实。然后‘存在’和‘不存在’之间的紧张关系被‘变化’这个观念消除了。因为如果某件事物正在变化的过程中，则它可以算是‘存在’，也可以算是‘不存在’。” | If I reflect on the concept of 'being,' I will be obliged to introduce the opposite concept, that of 'nothing.' You can't reflect on your existence without immediately realizing that you won't always exist. The tension between 'being' and 'nothing' becomes resolved in the concept of 'becoming.' Because if something is in the process of becoming, it both is and is not. |
| “我懂了。” | I see that. |
| “因此黑格尔的‘理性’有一种动态的逻辑。既然‘事实’的特性就是会有相反的事物，因此要描述事实就必须同样描述与事实相反的事物。我再单一个例子：据说，丹麦核予物理学家波尔(Nie1sBohr)在他的前门上方挂了一个马蹄铁。” | Hegel's 'reason' is thus dynamic logic. Since reality is characterized by opposites, a description of reality must therefore also be full of opposites. Here is another example for you: the Danish nuclear physicist Niels Bohr is said to have told a story about Newton's having a horseshoe over his front door. |
| “那是为了带来好运气。” | That's for luck. |
| “可是这只是个迷信而已，而波尔却是个一点也不迷信的人。 | But it is only a superstition, and Newton was anything but superstitious. |
| 当有人问他是否真的相信这种事情时，他说，不，我不相信，但人家告诉我这样真的有效。” | When someone asked him if he really believed in that kind of thing, he said, 'No, I don't, but I'm told it works anyway.' |
| “真奇怪。” | Amazing. |
| “他的回答相当具有辩证意味，几乎可说是自相矛盾。波尔就像我们挪威的诗人文耶(Vinje)一样，是以模棱两可而出名。他有一次说：世间有两种真理。一种是表面的真理，与它相反的说法显然是错误的。但另外一种则是深层的真理，与这样的真理相反的说法却是对的。” | But his answer was quite dialectical, a contradiction in terms, almost. Niels Bohr, who, like our own Norwegian poet Vinje, was known for his ambivalence, once said: There are two kinds of truths. There are the superficial truths, the opposite of which are obviously wrong. But there are also the profound truths, whose op-posites are equally right. |
| “这些是什么样的真理呢? ” | What kind of truths can they be? |
| “例如我说生命是短暂的……” | If I say life is short, for example . . . |
| “我同意。” | I would agree. |
| “可是在另外一种场合，我可能会张开双臂说生命是漫长的。” | But on another occasion I could throw open my arms and say life is long. |
| “嗯，从某个角度来看，这也没错。” | You're right. That's also true, in a sense. |
| “最后我要举一个例子显示一种辩证的紧张关系如何能够导致一个自发性的行动，并因此造成突然的改变。” | Finally I'll give you an example of how a dialectic tension can result in a spontaneous act which leads to a sudden change. |
| “请说吧。” | Yes, do. |
| “假设有一个小女孩总是回答她妈妈说‘是，妈’、‘好的，妈’、‘我听你的，妈’、‘马上，妈’。” | Imagine a young girl who always answers her mother with Yes, Mom ... Okay, Mom ... As you wish, Mom ... At once, Mom. |
| “真可怕!” | Gives me the shudders! |
| “过了一阵子，她的妈妈对女儿这种过度顺从的态度感到很恼火。于是她大吼：‘请你不要再当这样一个乖宝宝了!’而这女孩仍然回答说：‘好的，妈。” | Finally the girl's mother gets absolutely maddened by her daughter's overobedience, and shouts: Stop being such a goody-goody! And the girl answers: Okay, Mom. |
| “要是我，就会给她一巴掌。” | I would have slapped her. |
| “我想你一定会的。可是如果那女孩回答说：可是我想当一个乖宝宝呀!那你会怎么做呢? ” | Perhaps. But what would you have done if the girl had answered instead: But I want to be a goody-goody? |
| “这个回答很奇怪。也许我还是会打她一巴掌。” | That would have been an odd answer. Maybe I would have slapped her anyway. |
| “换句话说，这种情况就是一个僵局。在这里，辩证式的紧张关系已经到了一种一定会发生某件事情的地步。” | In other words, the situation was deadlocked. The dialectic tension had come to a point where something had to happen. |
| “比如说打她一个耳光之类的? ” | Like a slap in the face? |
| “我们还要讲到黑格尔哲学的最后一个层面。” | A final aspect of Hegel's philosophy needs to be mentioned here. |
| “我在听呀!" | I'm listening. |
| “我还记得我们说过浪漫主义者是个人主义者吗? ” | Do you remember how we said that the Romantics were individualists? |
| “神秘之路通往内心…．．．” | The path of mystery leads inwards ... |
| “这种个人主义在黑格尔的哲学中也遇到了它的否定或相反。 | This individualism also met its negation, or opposite, in Hegel's philosophy. |
| 黑格尔强调他所谓的‘客观的’力量，意思就是家庭和国家。你也可以说黑格尔对个人抱持着一种不信任的态度，他认为个人是团体的一个有机的部分。理性(或‘世界精神’)必须透过人与人之间的互动才会彰显。” | Hegel emphasized what he called the 'objective' powers. Among such powers, Hegel emphasized the importance of the family, civil society, and the state. You might say that Hegel was somewhat skeptical of the individual. He believed that the individual was an organic part of the community. Reason, or 'world spirit/ came to light first and foremost in the interplay of people. |
| “请你说得详细一点。” | Explain that more clearly, please! |
| “理性最主要是透过语言而显现，而我们说什么语言是一出生就注定的。即使没有汉生(Hansen)先生这个人，挪威语也一样很好，但汉生先生没有挪威话就不行了。因此并不是个人造就语言，而是语言造就个人。” | Reason manifests itself above all in language. And a language is something we are born into. The Norwegian language manages quite well without Mr. Hansen, but Mr. Hansen cannot manage without Norwegian. It is thus not the individual who forms the language, it is the language which forms the individual. |
| “应该是这样的吧。” | I guess you could say so. |
| “除了语言之外，我们会有哪一种历史背景也是一生下来就注定了。没有人和这类背景之间能有一种‘自由’的关系。因此，那些无法在国家中找到定位的人就是没有历史的人。你也许还记得这种观念也是雅典哲学家的重点。没有人民，固然就没有国家，但如果没有国家，也就没有人民。” | In the same way that a baby is born into a language, it is also born into its historical background. And nobody has a 'free' relationship to that kind of background. He who does not find his place within the state is therefore an unhistorical person. This idea, you may recall, was also central for the great Athenian philosophers. Just as the state is unthinkable without citizens, citizens are unthinkable without the state. |
| “显然是这样。” | Obviously. |
| “根据黑格尔的说法，国家并不只是由人民形成的一个集合。 | According to Hegel, the state is 'more' than the individual citizen. It is moreover more than the sum of its citizens. |
| 因此黑格尔说人不能‘舍弃社会’。因此，如果有人对他们所生长的社会不屑一顾，而一心一意只想‘寻找自己的灵魂’，是会受到耻笑的。” | So Hegel says one cannot 'resign from society.' Anyone who simply shrugs their shoulders at the society they live in and wants to 'find their soul/ will therefore be ridiculed. |
| “我不确定我完全同意这点，但这没有关系。” | I don't know whether I wholly agree, but okay. |
| “根据黑格尔的说法，个人不能发现自我，只有世界精神能够发现自我。” | According to Hegel, it is not the individual that finds itself, it is the world spirit. |
| “世界精神发现它的自我? ” | The world spirit finds itself? |
| “黑格尔说世界精神回到自我的过程可分为三个阶段，也就是说世界精神在经历三个阶段后才意识到自我。” | Hegel said that the world spirit returns to itself in three stages. By that he means that it becomes conscious of itself in three stages. |
| “你就一次说个清楚吧。” | Which are? |
| “首先，世界精神意识到自我在个人中的存在。黑格尔称此为主观精神。然后它在家庭、社会与国家之中达到更高的意识。黑格尔称此为客观精神，因为它在人与人之间的互动显现。可是还有第三个阶段……” | The world spirit first becomes conscious of itself in the individual. Hegel calls this subjective spirit. It reaches a higher consciousness in the family, civil society, and the state. Hegel calls this objective spirit because it appears in interaction between people. But there is a third stage ... |
| “那是什么? ” | And that is ... ? |
| “世界精神在‘绝对的精神’中达到最高形式的自我实现。这个‘绝对的精神’就是艺术、宗教和哲学。其中又以哲学为最高形式的知识，因为，在哲学中，世界精神思考它对历史的冲击，因此世界精神是最先在哲学中发现了它的自我。你不妨说哲学是世界精神的镜子。” | The world spirit reaches the highest form of self-realization in absolute spirit. And this absolute spirit is art, religion, and philosophy. And of these, philosophy is the highest form of knowledge because in philosophy, the world spirit reflects on its own impact on history. So the world spirit first meets itself in philosophy. You could say, perhaps, that philosophy is the mirror of the world spirit. |
| “这大神秘了，我需要时间好好消化一下。不过我喜欢你说的最后一句。” | This is so mysterious that I need to have time to think it over. But I liked the last bit you said. |
| “你是说‘哲学是世界精神的镜子’这一句吗? ” | What, that philosophy is the mirror of the world spirit? |
| “对，这句话很美。你想这话和那面铜镜有关系吗? ” | Yes, that was beautiful. Do you think it has anything to do with the brass mirror? |
| “既然你问到了，我只好说是。” | Since you ask, yes. |
| “什么意思? ” | What do you mean? |
| “我猜那面铜镜一定有某种特别的意义，才会时常被提到。” | I assume the brass mirror has some special significance since it is constantly cropping up. |
| “你一定知道它有什么意义吧? ” | You must have an idea what that significance is? |
| “我不知道。我只是说，如果它对席德和她的父亲没有什么特别的意义的话，它不会时常出现。只有席德知道它有什么意义。” | I haven't. I merely said that it wouldn't keep coming up unless it had a special significance for Hilde and her father. What that significance is only Hilde knows. |
| “这算是浪漫主义的反讽吗? ” | Was that romantic irony? |
| “这种问题是不会有答案的，苏菲。” | A hopeless question, Sophie. |
| “为什么呢? ” | Why? |
| “因为运用这些手法的不是我们，我们只是那个反讽中两个倒楣的受害者罢了。假使一个大小孩在一张纸上画了一个东西，你不能问那张纸说他画的那东西是代表什么。” | Because it's not us working with these things. We are only hapless victims of that irony. If an overgrown child draws something on a piece of paper, you can't ask the paper what the drawing is supposed to represent. |
| “你这话真可怕。” | You give me the shudders. |
| 27 - 祁克果 | 27 - Kierkegaard |
| ……欧洲正迈向破产的地步…… | ...Europe is on the road to bankruptcy... |
| 席德看了看时间。已经过了四点了。她把讲义夹放在书桌上，然后便跑到楼下的厨房。她得在妈妈等得不耐烦之前赶快到船屋那儿去。她经过那面铜镜前看了它一眼。 | Hilde looked at her watch. It was already past four o'clock. She laid the ring binder on her desk and ran downstairs to the kitchen. She had to get down to the boathouse before her mother got tired of waiting for her. She glanced at the brass mirror as she passed. |
| 她很快地把茶壶拿出来，准备烧茶，并以加倍的速度做了几个三明治。 | She quickly put the kettle on for tea and fixed some sandwiches. |
| 她已经决定要跟她爸爸开几个玩笑。她开始觉得自己愈来愈站在苏菲和艾伯特这一边了。等爸爸到达哥本哈根时，那些玩笑就要开始了。 | She had made up her mind to play a few tricks on her father. Hilde was beginning to feel more and more allied with Sophie and Alberto. Her plan would start when he got to Copenhagen. |
| 很快地，她已经端着一个大托盘，站在船屋那儿了。 | She went down to the boathouse with a large tray. |
| “我们的早午餐来了。”她说。 | Here's our brunch, she said. |
| 妈妈正拿着一块用沙纸包着的东西。她把一绺散落的发丝从额前拂开，她的头发上也有沙子。 | Her mother was holding a block wrapped in sandpaper. She pushed a stray lock of hair back from her forehead. There was sand in her hair too. |
| “那我们就不要吃晚餐好了。” | Let's drop dinner, then. |
| 她们坐在外面的平台上，开始吃起来。 | They sat down outside on the dock and began to eat. |
| “爸爸什么时候到家? ”过了一会儿，席德问。 | When's Dad arriving? asked Hilde after a while. |
| “星期六。我还以为你知道呢。” | On Saturday. I thought you knew that. |
| “可是几点呢? 你不是说他要在哥本哈根换机吗? ” | But what time? Didn't you say he was changing planes in Copenhagen? |
| “没错……” | That's right. |
| 妈妈咬了一口肝酱黄瓜三明治。 | Her mother took a bite of her sandwich. |
| “他大约五点会抵达哥本哈根，七点四十五分有一班飞机开往基督山。他大概会在九点半时在凯耶维克机场着陆。” | He gets to Copenhagen at about five. The plane to Kristiansand leaves at a quarter to eight. He'll probably land at Kjevik at half-past nine. |
| “这么说他在卡斯楚普机场会停留几个小时……” | So he has a few hours at Kastrup ... |
| “嗯，干嘛? ” | Yes, why? |
| “没事。我只是想他一路不知道会怎样。” | Nothing. I was just wondering. |
| 她们继续吃着。当席德认为时间已经够久时，便假装不经意地说：“你最近有没有安娜和欧雷的消息? ” | When Hilde thought a suitable interval had elapsed, she said casually, "Have you heard from Anne and Ole lately?" |
| “他们不时打电话来。七月时他们会回家度假。” | They call from time to time. They are coming home on vacation sometime in July. |
| “他们不会提前来吗? ” | Not before? |
| “我想不会。” | No, I don't think so. |
| “这么说他们这个星期会在哥本哈根……” | So they'll be in Copenhagen this week... ? |
| “到底怎么回事? 席德。” | Why all these questions, Hilde? |
| “没事，只是聊聊。” | No reason. Just small talk. |
| “你提到哥本哈根两次了。” | You mentioned Copenhagen twice. |
| “有吗? ” | I did? |
| “在刚才我们谈到爸爸在……” | We talked about Dad touching down in ... |
| “我大概是这样才想到安娜和欧雷吧。” | That's probably why I thought of Anne and Ole. |
| 她们一吃完，席德就收拾杯盘，放在托盘上。 | As soon as they finished eating, Hilde collected the mugs and plates on the tray. |
| “妈，我得回去继续看书了。” | I have to get on with my reading, Mom. |
| “我想也是。” | I guess you must. |
| 她的回答里有谴责的意味吗? 她们以前曾经说好在爸爸回家前要一起把船整修好。 | Was there a touch of reproach in her voice? They had talked about fixing up the boat together before Dad came home. |
| “爸爸差点没要我答应他在他回家前把那本书念完呢。” | Dad almost made me promise to finish the book before he got home. |
| “这真是有点太胡闹了。他虽然离家在外，也不需要这样子指挥家里的人呀。” | It's a little crazy. When he's away, he doesn't have to order us around back home. |
| “你才知道，他可是会指挥人呢!”席德高深莫测地说。“而且你无法想象他多喜欢这样呢!” | If you only knew how much he orders people around, said Hilde enigmatically, "and you can't imagine how much he enjoys it." |
| 她回到房里，继续看下去。 | She returned to her room and went on reading. |
| 突然间苏菲听到有人敲门。艾伯特严肃地看着她。 | Suddenly Sophie heard a knock on the door. Alberto looked at her severely. |
| “我们不想被人打搅。” | We don't wish to be disturbed. |
| 敲门声又响了，这回更大声。 | The knocking became louder. |
| “我要和你谈一位丹麦的哲学家。他对黑格尔的哲学非常不满。” | I am going to tell you about a Danish philosopher who was infuriated by Hegel's philosophy, said Alberto. |
| 敲门声愈来愈激烈，以至于整扇门都在晃动。 | The knocking on the door grew so violent that the whole door shook. |
| “一定是少校派了什么童话人物来看看我们是不是上钩了。” | It's the major, of course, sending some phantasm to see whether we swallow the bait, |
| 艾伯特说。“他这样做根本不费吹灰之力。” | said Alberto. "It costs him no effort at all." |
| “可是如果我们不开门看看是谁，他也可以不费吹灰之力地把这整栋房子拆掉呀！” | But if we don't open the door and see who it is, it won't cost him any effort to tear the whole place down either. |
| “你说得可能有道理。我们最好还是开门吧。” | You might have a point there. We'd better open the door then. |
| 于是他们打开门。由于刚才的敲门声大而有力，苏菲预期这个人一定长得很魁梧。可是站在门前台阶上的却是一位有着一头金色的长发，穿了印花夏装的小女孩。她两手各拿了一个小瓶子。一瓶是红的，一瓶是蓝的。 | They went to the door. Since the knocking had been so forceful, Sophie expected to see a very large person. But standing on the front step was a little girl with long fair hair, wearing a blue dress. She had a small bottle in each hand. One bottle was red, the other blue. |
| “嗨！”苏菲说。“你是谁? ” | Hi, said Sophie. "Who are you?" |
| “我名叫爱丽丝。”小女孩说，一边害羞地一鞠躬。 | My name is Alice, said the girl, curtseying shyly. |
| “果然不出我所料。”艾伯特点点头。“是爱丽丝梦游仙境里的爱丽丝。” | I thought so, said Alberto, nodding. "It's Alice in Wonderland." |
| “她是怎么找到我们的? ” | How did she find her way to us? |
| 爱丽丝解释说：“仙境是一个完全没有疆界的国度。这表示仙境无所不在——当然也在联合国。它应该成为联合国的荣誉会员国。我们应该派代表参加他们所有的委员会，因为联合国当初成立也是一个奇迹。” | Alice explained: "Wonderland is a completely borderless country. That means that Wonderland is everywhere--rather like the UN. It should be an honorary member of the UN. We should have representatives on all committees, because the UN also arose out of people's wonder." |
| “哼……又是少校搞的鬼。”艾伯特嘀咕着。 | Hm ... that major! muttered Alberto. |
| “你来这儿做什么呢? ”苏菲问。 | And what brings you here? asked Sophie. |
| “我是来拿这些小哲学瓶子给苏菲的。” | I am to give Sophie these little philosophy bottles. |
| 她把瓶子递给苏菲。两个瓶子都是透明玻璃做的，其中一个装了红色的液体，另一个则装了蓝色的。红瓶子上贴了一张标签，写着：请把我喝下去。蓝瓶子上的标签则写着：请把我也喝下去。 | She handed the bottles to Sophie. There was red liquid in one and blue in the other. The label on the red bottle read DRINK ME, and on the blue one the label read DRINK ME too. |
| 这时忽然有一只白兔子从小木屋旁跳过去。它全身挺直，只用两只脚来走路，身上穿了一件背心和外套。来到小木屋前时，它从背心口袋里掏出了一个怀表，并且说： | The next second a white rabbit came hurrying past the cabin. It walked upright on two legs and was dressed in a waistcoat and jacket. Just in front of the cabin it took a pocket watch out of its waistcoat pocket and said: |
| “糟了，我要迟到了！” | Oh dear! Oh dear! I shall be too late! |
| 然后它就跑走了。爱丽丝开始追它。就在她跑进树林前，她姿态优美地鞠了一个躬，说道：“现在又要开始了。” | Then it ran on. Alice began to run after it. Just before she ran into the woods, she curtsied and said, "Now it's starting again." |
| “请帮我向蒂娜和皇后打招呼好吗? ”苏菲在她身后喊。 | "Say hello to Dinah and the Queen," Sophie called after her. |
| 小女孩消失了。艾伯特和苏菲仍站在台阶上，仔细看着那两个瓶子。 | Alberto and Sophie remained standing on the front step, examining the bottles. |
| “‘请把我喝下去’和‘请把我也喝下去’，”苏菲念了出来。“我不知道我敢不敢呢。里面可能有毒。” | DRINK ME and DRINK ME too, read Sophie. "I don't know if I dare. They might be poisonous." |
| 艾伯特只是耸耸肩。 | Alberto merely shrugged his shoulders. |
| “他们是少校派来的。而从少校那边来的每一件事物都是纯粹存在心灵中的，所以这并不是真的水。” | They come from the major, and everything that comes from the major is purely in the mind. So it's only pretend-juice. |
| 苏菲把红瓶子的瓶盖拿掉，小心地把瓶子送到唇边。瓶里的水有一种很奇怪的甜味，还有一些别的味道。当她喝下去时，她周遭的事物开始发生了一些变化。 | Sophie took the cap off the red bottle and put it cautiously to her lips. The juice had a strangely sweet taste, but that wasn't all. As she drank, something started to happen to her surroundings. |
| 感觉上仿佛小湖、树林小木屋都融成一体了。很快的，她所见到的一切似乎只是一个人，而这个人就是苏菲她自己。她抬头看了艾伯特一眼，但他似乎也成了苏菲灵魂的一部分。 | It felt as if the lake and the woods and the cabin all merged into one. Soon it seemed that everything she saw was one person, and that person was Sophie herself. She glanced up at Alberto, but he too seemed to be part of Sophie's soul. |
| “奇怪，真奇怪。”她说。“一切事物看起来都和从前没有两样，但现在却都成了一体了。我觉得一切事物好像都变成一个思想了。” | Curiouser and curiouser, she said. "Everything looks like it did before, but now it's all one thing. I feel as if everything is one thought." |
| 艾伯特点点头．但苏菲的感觉却好像是她自己在向她点头似的。 | Alberto nodded--but it seemed to Sophie that it was she nodding to herself. |
| “这是泛神论或观念论，”他说。“这是浪漫主义者的世界精神。 | It is Pantheism or Idealism, he said. "It is the Romantics' world spirit. |
| 在他们的体验中，每一件事物都属于一个大的‘自我’，这也是黑格尔的哲学。他批评个人主义，认为每一件事物都是世间唯一的世界理性的表现。” | They experienced everything as one big 'ego.' It is also Hegel--who was critical of the individual, and who saw everything as the expression of the one and only world reason." |
| “我应该也喝另外一瓶吗? ” | Should I drink from the other bottle too? |
| “标签上是这么说的。” | It says so on the label. |
| 苏菲把蓝瓶子的盖子拿掉，喝了一大口。里面的水尝起来比另一瓶新鲜，味道也较重。喝了之后，她周遭的每一件事物又开始改变了。 | Sophie took the cap off the blue bottle and took a large gulp. This juice tasted fresher and sharper than the other. Again everything around her changed suddenly. |
| 在那一瞬间，红瓶子所造成的效果消失了，一切事物都回到原来的位置。艾伯特还是艾伯特，树也回到了林子里，湖看起来又是湖了。 | Instantly the effects of the red bottle disappeared and everything slid back to its normal place. Alberto was Alberto, the trees were back in the woods and the water looked like a lake again. |
| 可是这种感觉只持续了一秒钟。因为，所有的东西都一直继续移动，愈分愈开。树林已经不再是树林，每一株小树现在看起来似乎本身就是一个世界，连最细小的树枝仿佛都是一个宝库，装着一千年的童话故事。 | But it only lasted for a second, because things went on sliding away from each other. The woods were no longer woods and every little tree now seemed like a world in itself. The tiniest twig was like a fairy-tale world about which a thousand stories could be told. |
| 那小湖突然变成了一座无边无际的汪洋，虽然它没有变深，也没有变广，但湖里却出现了许多晶莹闪烁、细密交织的波纹。苏菲觉得她即使一辈子注视着这里的湖水，直到她死去之日也参不透那里面深不可测的秘密。 | The little lake suddenly became a boundless ocean-- not in depth or breadth, but in its glittering detail and the intricate patterns of its waves. Sophie felt she might spend a lifetime staring at this water and to her dying day it would still remain an unfathomable mystery. |
| 她抬起头看着一棵树的顶端。上面有三只小麻雀正全神贯注地玩着一种奇怪的游戏。她过去也知道树上有小鸟(即使在她喝了红瓶子里的水以后)，可是她却从来没有好好地看过它们。红瓶子里的水使得所有事物的差异和各自的特色都泯灭了。 | She looked up at the crown of a tree. Three little sparrows were engrossed in a curious game. Was it hide-and-seek? Sophie had known in a way that there were birds in this tree, even after she had drunk from the red bottle, but she had not really seen them properly. The red juice had erased all contrasts and all individual differences. |
| 苏菲从她所站立的大石阶上跳下来，蹲在草地上。她在那里又发现了一个新世界，就像是一个深海的潜水员第一次在海底睁开眼睛一样。在绿草的茎梗间，青苔显得纤毫毕露。苏菲看着一只蜘蛛不慌不忙地爬过青苔，向着它的目标走去……一只红色的虱子在草叶上来回奔跑……一群蚂蚁正在草丛间合力工作。可是每一只小蚂蚁走路的方式都各有特色。 | Sophie jumped down from the large flat stone step they were standing on and bent over to look at the grass. There she discovered another new world--like a deep-sea diver opening his eyes under water for the first time. In amongst the twigs and straws of grass, the moss was teeming with tiny details. Sophie watched a spider make its way over the moss, surefooted and purposeful, a red plant louse running up and down a blade of grass, and a whole army of ants laboring in a united effort in the grass. But each tiny ant moved its legs in its own particular manner. |
| 最奇怪的是，当她再度站起来，看着仍然站在木屋前阶梯上的艾伯特时，居然看到了一个奇妙不可思议的人。感觉上他像是从另外一个星球来的生物，又像从童话故事里走出来的一个被施了魔法的人。同时，现在她也以一种崭新的方式感受到自己是一个独一无二的个体。她不只是一个人而已，也不只是一个十五岁的女孩。 | The most curious of all was the sight that met her eyes when she stood up again and looked at Alberto, still standing on the front step of the cabin. In Alberto she now saw a wondrous person--he was like a being from another planet, or an enchanted figure out of a fairy tale. At the same time she experienced herself in a completely new way as a unique individual. She was more than just a human being, a fifteen-year-old girl. |
| 她是苏菲，而世间只有她是苏菲这个人。 | She was Sophie Amundsen, and only she was that. |
| “你看见什么了? ”艾伯特问。 | What do you see? asked Alberto. |
| “你看起来像是一只奇怪的鸟。” | I see that you're a strange bird. |
| “你这么想吗? ” | You think so? |
| “我想我永远也无法理解做另外一个人是什么样子。世间没有两个人是一样的。” | I don't think I'll ever get to understand what it's like being another person. No two people in the whole world are alike. |
| “那树林呢? ” | And the woods? |
| “感觉起来也不一样了，像是一个充满了神奇故事的宇宙。” | They don't seem the same any more. They're like a whole universe of wondrous tales. |
| 祁克果“果然不出我所料。蓝瓶于是个人主义，打个比方，是祁克果(S＆renKierkegaard)对浪漫主义者的理想主义的反动。但它也包括了跟祁克果同一时期的一个丹麦人的世界观。他就是著名的童话故事作家安徒生。他对大自然种种不可思议的细微事物也有很敏锐的观察力。比他早一百多年的德国哲学家莱布尼兹也看到相同的事物。莱布尼兹对史宾诺莎的理想主义哲学的反动就像是祁克果对黑格尔的反动一般。” | "It is as I suspected. The blue bottle is individualism. It is, for example, S0ren Kierkegaard's reaction to the idealism of the Romantics. But it also encompasses another Dane who lived at the same time as Kierkegaard, the famous fairy-tale writer Hans Christian Andersen. He had the same sharp eye for nature's incredible richness of detail. A philosopher who saw the same thing more than a century earlier was the German Leibniz. He reacted against the idealistic philosophy of Spinoza just as Kierkegaard reacted against Hegel." |
| “你说的话听起来好滑稽，使我很想笑。” | I hear you, but you sound so funny that I feel like laughing. |
| “这是可以理解的。你再喝一口红瓶子里的水。来吧，我们坐在台阶这里。在今天结束之前我们要谈谈祁克果的哲学。” | That's understandable, just take another sip from the red bottle. Come on, let's sit here on the step. We'll talk a bit about Kierkegaard before we stop for today. |
| 苏菲坐在艾伯特的身旁。她从红瓶子里喝了一小口，然后所有的事物又开始重新聚合。事实上它们聚合得太过了，以致她再次感觉一切事物之间没有什么差别，于是她又将蓝瓶子拿到唇边喝了一口。这回她周遭的世界看起来便与爱丽丝拿着这两个瓶子来时没有什么两样了。 | Sophie sat on the step beside Alberto. She drank a little from the red bottle and things began to merge together again. They actually merged rather too much; once more she got the feeling that no differences mattered at all. But she only had to touch the blue bottle to her lips again, and the world about her looked more or less as it did when Alice arrived with the two bottles. |
| “可是哪一种感觉是真实的呢?”她问道，“使我们看到真实画面的是红瓶子还是蓝瓶子? ” | But which is true? she now asked. "Is it the red or the blue bottle that gives the true picture?" |
| “两者都是。我们不能说浪漫主义者是错的，或说世间其实只有一个真实世界。可是也许他们的视野都有点大狭窄了。” | Both the red and the blue, Sophie. We cannot say the Romantics were wrong in holding that there is only one reality. But maybe they were a little bit narrow in their outlook. |
| “那蓝瓶子呢? ” | What about the blue bottle? |
| “我想祁克果一定从那个瓶子里喝了几大口。不用说，他对个体的意义有很敏锐的观察力。我们不只是‘时代的产物’。我们每一个人都是独一无二的个体，只活一次。” | I think Kierkegaard must have taken a few hefty swigs from that one. He certainly had a sharp eye for the significance of the individual. We are more than 'children of our time.' And moreover, every single one of us is a unique individual who only lives once. |
| “而黑格尔在这方面看到的并不多? ” | And Hegel had not made much of that? |
| “嗯。他对广阔的历史比较有兴趣，这正是祁克果对他如此不满的原因。祁克果认为浪漫主义者的理想主义与黑格尔的‘历史观’都抹煞了个人对自己的生命所应负的责任。因此，对祁克果来说，黑格尔和浪漫主义者有同样的缺点。” | No, he was more interested in the broad scope of history. This was just what made Kierkegaard so indignant. He thought that both the idealism of the Romantics and Hegel's 'historicism' had obscured the individual's responsibility for his own life. Therefore to Kierkegaard, Hegel and the Romantics were tarred with the same brush. |
| “我可以了解他为什么会这么生气。” | "I can see why he was so mad." |
| “祁克果生于一八一三年，从小受到父亲的严格管教，并且遗传了父亲的宗教忧郁症。” | S0ren Kierkegaard was born in 1813 and was subjected to a very severe upbringing by his father. His religious melancholia was a legacy from this father. |
| “听起来好像不大妙。” | That sounds ominous. |
| “由于得了忧郁症，他觉得自己必须解除婚约。但此举不太受到哥本哈根中产阶级的谅解，所以他在很早的时候就成为一个受人唾弃和耻笑的对象。后来他逐渐也厌弃世人、耻笑世人，并因此而逐渐成为后来易卜生所描述的‘人民公敌’。” | It was because of this melancholia that he felt obliged to break off his engagement, something the Copenhagen bourgeoisie did not look kindly on. So from early on he became an outcast and an object of scorn. However, he gradually learned to give as good as he got, and he became increasingly what Ibsen later on described as 'an enemy of the people.' |
| “这一切都只是因为他解除了婚约吗? ” | All because of a broken engagement? |
| “不只是因为这样。他在晚年时，对于社会更是大肆批评。他说：‘整个欧洲正走向破产的地步。’他认为他生活在一个完全缺乏热情和奉献的时代。他对丹麦路德派教会的了无生气尤其感到不满，并对所谓的‘星期日基督徒’加以无情的抨击。” | No, not only because of that. Toward the end of his life, especially, he became aggressively critical of society. 'The whole of Europe is on the road to bankruptcy,' he said. He believed he was living in an age utterly devoid of passion and commitment. He was particularly incensed by the vapidness of the established Danish Lutheran Church. He was merciless in his criticism of what you might call 'Sunday Christianity.' |
| “这年头还有所谓的‘坚信礼基督徒’。因为，大多数孩子只是为了想得到礼物而接受坚信礼。” | Nowadays we talk of 'confirmation Christianity.' Most kids only get confirmed because of all the presents they get. |
| “是的，你说到要点了。对于祁克果而言，基督教对人的影响是如此之大，而且是无法用理性解释的。因此一个人要不就是相信基督教，要不就不信，不可以持一种‘多少相信一些’或‘相信到某种程度’的态度。耶稣要不就是真的在复活节复活，要不就是没有。如果他真的死而复活，如果他真的为我们而死的话，那么这件事实在深奥难解，势必会影响我们整个生命。” | Yes, you've got the point. To Kierkegaard, Christianity was both so overwhelming and so irrational that it had to be an either/or. It was not good being 'rather' or 'to some extent' religious. Because either Jesus rose on Easter Day--or he did not. And if he really did rise from the dead, if he really died for our sake--then this is so overwhelming that it must permeate our entire life. |
| “嗯。我明白。” | Yes, I think I understand. |
| “可是祁克果看到教会和一般大众都对宗教问题采取一种暧昧含糊的态度。对于他而言，宗教和知识可说是水火不容。光是相信基督教是‘真理’并不够。相信基督教就要过着基督徒般的生活。” | But Kierkegaard saw how both the church and people in general had a noncommittal approach to religious questions. To Kierkegaard, religion and knowledge were like fire and water. It was not enough to believe that Christianity is 'true.' Having a Christian faith meant following a Christian way of life. |
| “这和黑格尔有什么关系呢? ” | What did that have to do with Hegel? |
| “你说得对。我们也许应该另起一个头。” | You're right. Maybe we started at the wrong end. |
| “所以我建议你重新开始。” | So I suggest you go into reverse and start again. |
| “十七岁那年，祁克果开始研究神学，但他对哲学问题却日益感到兴趣。他二十七岁时，以《论反讽观念》这篇论文获得了硕士学位。他在这篇论文中批评浪漫主义的反讽以及浪漫主义者任意玩弄幻象的做法。他并提出‘苏格拉底式的反讽’做为对比。苏格拉底虽然也以反讽技巧得到很大的效果，但他这样做的目的乃是为了要寻求有关生命的根本真理。祁克果认为，苏格拉底与浪漫主义者不同之处在于他是一位‘存在主义’的思想家，也就是说他是一位完全将他的存在放进他的哲学思考的思想家。” | "Kierkegaard began his study of theology when he was seventeen, but he became increasingly absorbed in philosophical questions. When he was twenty-seven he took his master's degree with the dissertation 'On the Concept of Irony.' In this work he did battle with Romantic irony and the Romantics' uncommitted play with illusion. He posited 'Socratic irony' in contrast. Even though Socrates had made use of irony to great effect, it had the purpose of eliciting the fundamental truths about life. Unlike the Romantics, Socrates was what Kierkegaard called an 'existential' thinker. That is to say, a thinker who draws his entire existence into his philosophical reflection." |
| “然后呢? ” | So? |
| “一八四一年解除婚约后，祁克果前往柏林访问，并在那儿听了谢林讲课。” | After breaking off his engagement in 1841, Kierkegaard went to Berlin where he attended Schelling's lectures. |
| “他有没有遇见黑格尔呢? ” | Did he meet Hegel? |
| “没有，那时黑格尔去世已有十年了。不过他的思想已经在柏林等许多欧洲地区成为主流。他的‘体系’被用来说明每一种问题。 | No, Hegel had died ten years earlier, but his ideas were predominant in Berlin and in many parts of Europe. His 'system' was being used as a kind of all-purpose explanation for every type of question. |
| 祁克果表示，黑格尔主义所关切的那种‘客观真理’与个人的生命是完全不相关的。” | Kierkegaard indicated that the sort of 'objective truths' that Hegelianism was concerned with were totally irrelevant to the personal life of the individual. |
| “那么什么样的真理才是相关的呢? ” | What kind of truths are relevant, then? |
| “祁克果认为，与其找寻那唯一的真理，不如去找寻那些对个A生命具有意义的真理。他说，找寻‘我心目中的真理’是很重要的。他借此以个人来对抗‘体系’。祁克果认为，黑格尔忘记了自己是一个人。他并且如此描述那些教导黑格尔主义的教授：‘当那令A厌烦的教授先生解释生命的玄秘时，他大过专注，以致忘了自己的姓名，也忘了自己是一个人，而不只是八分之三段精彩的文章。”’ | According to Kierkegaard, rather than searching for the Truth with a capital T, it is more important to find the kind of truths that are meaningful to the individual's life. It is important to find 'the truth for me.' He thus sets the individual, or each and every man, up against the 'system.' Kierkegaard thought Hegel had forgotten that he was a man. This is what he wrote about the Hegelian professor: While the ponderous Sir Professor explains the entire mystery of life, he has in distraction forgotten his own name; that he is a man, neither more nor less, not a fantastic three-eighths of a paragraph." |
| “那么祁克果认为人是什么呢? ” | "And what, according to Kierkegaard, is a man?" |
| “这很难做概括性的说明。对他而言，描绘人或人性的面貌是完全没有意义的。他认为，世间唯一重要的事只有每一个人‘自己的存在’。而你无法在书桌后面体验自己的存在。唯有在我们行动——尤其是做一些重要的选择——时，我们才和自我的存在有关联。有一个关于佛陀的故事可以说明祁克果的意思。” | "It's not possible to say in general terms. A broad description of human nature or human beings was totally without interest to Kierkegaard. The only important thing was each man's 'own existence.' And you don't experience your own existence behind a desk. It's only when we act--and especially when we make significant choices--that we relate to our own existence. There is a story about Buddha that illustrates what Kierkegaard meant." |
| “关于佛陀的故事? ” | "About Buddha?" |
| “是的，因为佛教的哲学也是以人的存在为起点。从前有一个和尚问佛陀他如何才能更清楚地回答‘世界是什么’‘人是什么’等根本性的问题。佛陀在回答时，将他比喻为一个被毒箭射伤的人。 | "Yes, since Buddha's philosophy also took man's existence as its starting point. There was once a monk who asked Buddha if he could give clearer answers to fundamental questions on what the world is and what a man is. |
| 他说，这个受伤的人不会对‘这支箭是什么材料做的’、‘它沾了什么样的毒药’或‘它是从哪个方向射来的’这些问题感到兴趣。” | Buddha answered by likening the monk to a man who gets pierced by a poisoned arrow. The wounded man would have no theoretical interest in what the arrow was made of, what kind of poison it was dipped in, or which direction it came from." |
| “他应该是希望有人能够把箭拔出来，并治疗他的伤口。” | He would most likely want somebody to pull it out and treat the wound. |
| “没错。这对于他的存在是很重要的。佛陀和祁克果都强烈感受到人生苦短的现象。而就像我说的，你不能只是坐在书桌后面，构思有关世界精神的本质的哲学。” | Yes, he would. That would be existentially important to him. Both Buddha and Kierkegaard had a strong sense of only existing for a brief moment. And as I said, then you don't sit down behind a desk and philosophize about the nature of the world spirit. |
| “当然。” | No, of course not. |
| “祁克果并说真理是‘主观的’。他的意思并不是说我们想什么、相信什么都无所谓。他的意思是说，真正重要的真理都是属于个人的。只有这些真理‘对我而言是真的’。” | Kierkegaard also said that truth is 'subjective.' By this he did not mean that it doesn't matter what we think or believe. He meant that the really important truths are personal. Only these truths are 'true for me.' |
| “你能单一个例子说明什么是主观的真理吗? ” | Could you give an example of a subjective truth? |
| “举例来说，有一个很重要的问题是基督教是否是真实的。这不是一个理论上的或学术上的问题。对于一个‘了解自我生命’的人而言，这是一个关乎生与死的问题，而不是一个你光是坐下来为了讨论而讨论的问题。这样的问题应该以最热情、最真诚的态度来讨论。” | An important question is, for example, whether Christianity is true. This is not a question one can relate to theoretically or academically. For a person who 'under-stands himself in life,' it is a question of life and death. It is not something you sit and discuss for discussion's sake. It is something to be approached with the greatest passion and sincerity. |
| “我可以理解。” | Understandable. |
| “如果你掉到水里，你对你是否会淹死的理论不会感到兴趣。 | If you fall into the water, you have no theoretical interest in whether or not you will drown. |
| 而水里是否有鳄鱼的问题既不‘有趣’，也不‘无趣’，因为你已经面临生死关头了。” | It is neither 'interesting' nor 'uninteresting' whether there are alligators in the water. It is a question of life or death. |
| “我懂了。谢谢你。” | I get it, thank you very much. |
| “所以我们必须区分‘上帝是否存在’这个哲学性的问题与个人与这些问题的关系。每一个人都必须独自回答这些问题。而这类根本性的问题只能经由信仰来找寻答案。但照祁克果的看法，那些我们能经由理性而得知的事情(也就是知识)是完全不重要的。” | "So we must therefore distinguish between the philosophical question of whether God exists and the individual's relationship to the same question, a situation in which each and every man is utterly alone. Fundamental questions such as these can only be approached through faith. Things we can know through reason, or knowledge, are according to Kierkegaard totally unimportant." |
| “你最好说清楚一些。” | I think you'd better explain that. |
| “八加四等于十二，这是我们绝对可以确定的。这是笛卡尔以来每位哲学家都谈到的那种‘可以推算的真理’。可是我们会把它放在每天的祈祷文中吗? 我们躺着时会去思考这样的问题而不去想我们什么时候会死吗?绝不是的。那样的真理也许‘客观’，也许‘具有普遍性’，但对于每个人的存在却完全无关紧要。” | Eight plus four is twelve. We can be absolutely certain of this. That's an example of the sort of 'reasoned truth' that every philosopher since Descartes had talked about. But do we include it in our daily prayers? Is it something we will lie pondering over when we are dying? Not at all. Truths like those can be both 'objective' and 'general,' but they are nevertheless totally immaterial to each man's existence. |
| “那么信仰呢? ” | What about faith? |
| “你永远不会知道当你对不起一个人的时候，他是否会原谅你，因此这个问题对你的存在而言是很重要的，这是个你会极度关切的问题。同样的，你也不可能知道一个人是否爱你，你只能相信他爱你或希望他爱你。可是这些事情对你而言，要比‘三角形内各内角的总和等于一八O度’更加重要。你在第一次接吻时绝不会去想什么因果律啦、知觉模态啦这类的问题。” | You can never know whether a person forgives you when you wrong them. Therefore it is existentially important to you. It is a question you are intensely concerned with. Neither can you know whether a person loves you. It's something you just have to believe or hope. But these things are more important to you than the fact that the sum of the angles in a triangle is 180 degrees. You don't think about the law of cause and effect or about modes of perception when you are in the middle of your first kiss. |
| “会才怪!” | You'd be very odd if you did. |
| “在与宗教有关的问题上，信仰是最重要的因素。祁克果曾写道：‘如果我能客观地抓住上帝，我就不会相信他了。但正因为我无法如此，所以我必须信他。如果我希望保守我的信心，我必须时时紧握住客观的不确定性，以便让我即使在七万叶深的海上，仍能保有我的信心。” | Faith is the most important factor in religious questions. Kierkegaard wrote: 'If I am capable of grasping God objectively, I do not believe, but precisely because I cannot do this I must believe. If I wish to preserve myself in faith I must constantly be intent upon holding fast the objective uncertainty, so as to remain out upon the deep, over seventy thousand fathoms of water, still preserving my faith.' |
| “满难懂的。” | That's heavy stuff. |
| “许多人曾经试图证明上帝的存在，或至少尝试用理性去解释他。但是如果你满足于这样的证明或理论，你就会失去你的信仰，同时也会失去你的宗教热情。因为重要的并不是基督教是否真实，而是对你而言，它是否真实。中世纪的一句格言‘我信，因为荒谬’(credoquiaabsurdum)也表达了同样的想法。” | Many had previously tried to prove the existence of God--or at any rate to bring him within the bounds of rationality. But if you content yourself with some such proof or logical argument, you suffer a loss of faith, and with it, a loss of religious passion. Because what matters is not whether Christianity is true, but whether it is true for you. The same thought was expressed in the Middle Ages in the maxim: credo quid absurdum. |
| “哦? ” | You don't say. |
| “这话的意思是：正因为它是非理性的，所以我才相信。如果基督教所诉求的是我们的理性，而不是我们的另外一面，那它就不叫做信仰了。” | It means I believe because it is irrational. If Christianity had appealed to our reason, and not to other sides of us, it would not be a question of faith. |
| “现在我懂了。” | No, I understand that now. |
| “我们已经谈到了祁克果所说的‘存在的’和‘主观真理’的意义，以及他对‘信仰’的观念。他创造这三个观念是为了批评传统的哲学，尤其是黑格尔的哲学。不过其中也包含尖锐的‘社会批评’在内。他说，现代都市社会中的个人已经成为‘大众’了，而这些大众或群众最主要的特色就是喜欢说一些含糊不确定的话语。他的意思就是每一个人所‘想’、所‘相信’的都是同样的东西，而没有人真正对这些东西有深刻的感受。” | So we have looked at what Kierkegaard meant by 'existential,' what he meant by 'subjective truth,' and what his concept of 'faith' was. These three concepts were formulated as a criticism of philosophical tradition in general, and of Hegel in particular. But they also embodied a trenchant 'social criticism.' The individual in modern urban society had become 'the public,' he said, and the predominant characteristic of the crowd, or the masses, was all their noncommittal 'talk.' Today we would probably use the word 'conformity'; that is when everybody 'thinks' and 'believes in' the same things without having any deeper feeling about it. |
| “我实在很想知道祁克果对乔安的父母会有什么看法。” | I wonder what Kierkegaard would have said to Joanna's parents. |
| “他对人的评语有时满严苛的。他的笔锋犀利，讽刺起人来也很尖酸刻薄。比方说，他会说‘群众就是虚伪’、‘真理永远是少数’，以及大多数人对生命的态度都很肤浅之类的话。” | He was not always kind in his judgments. He had a sharp pen and a bitter sense of irony. For example, he could say things like 'the crowd is the untruth,' or 'the truth is always in the minority/ and that most people had a superficial approach to life. |
| “搜集芭比娃娃已经够糟了，但更糟的是自己就是一个芭比娃娃。” | It's one thing to collect Barbie dolls. But it's worse to be one. |
| “这我们就要谈到祁克果所说的‘人生三阶段’的理论了。” | That brings us to Kierkegaard's theory of what he called the three stages on life's way. |
| “对不起，我没听清楚。” | Pardon me? |
| “祁克果认为生命有三种不同的形式。他本人所用的名词是‘阶段’。他把它们称为‘美感阶段’、‘道德阶段’和‘宗教阶段’。他用‘阶段’这个名词是为了要强调人可能会生活在一个较低的阶段，然后突然跃升到一个较高的阶段。许多人终其一生都活在同样的阶段。” | Kierkegaard believed that there were three different forms of life. He himself used the term stages. He calls them the aesthetic stage, the ethical stage, and the religious stage. He used the term 'stage' to emphasize that one can live at one of the two lower stages and then suddenly leap to a higher stage. Many people live at the same stage all their life. |
| “请你再解释清楚。因为我很想知道自己现在是在哪个阶段。” | I bet there's an explanation on the way. I'm anxious to know which stage I'm at. |
| “活在美感阶段的人只是为了现在而活，因此他会抓住每个享乐的机会。只要是美的、令人满足的、令人愉快的，就是好的。这样的人完全活在感官的世界中，是他自己的欲望与情绪的奴隶。对他而言，凡是令人厌烦的，就是不好的。” | "He who lives at the aesthetic stage lives for the moment and grasps every opportunity of enjoyment. Good is whatever is beautiful, satisfying, or pleasant. This person lives wholly in the world of the senses, and is a slave to his own desires and moods. Everything that is boring is bad." |
| “谢啦，我想我对这种态度很熟悉。” | Yes thanks, I think I know that attitude. |
| “典型的浪漫主义者也就是典型的活在美感阶段的人，因为这个阶段所包含的并不只是纯粹的感官享乐而已。一个从美感的角度来看待现实，或自己的艺术，或他所信仰的哲学的人，就是活在美感阶段里。他们也可能从美学的角度来看待痛苦或悲伤，但这只是虚荣心作祟罢了。易卜生的《皮尔金》这出戏的男主角就是典型的活在美感阶段的人。” | The typical Romantic is thus also the typical aesthete, since there is more to it than pure sensory enjoyment. A person who has a reflective approach to reality--or for that matter to his art or the philosophy he or she is engaged in--is living at the aesthetic stage. It is even possible to have an aesthetic, or 'reflective,' attitude to sorrow and suffering. In which case vanity has taken over. Ibsen's Peer Gynt is the portrait of a typical aesthete. |
| “我想我懂你的意思了。” | I think I see what you mean. |
| “你认识这样的人吗? ” | Do you know anyone like that? |
| “没有很典型的。不过我想少校有点像是那样。” | Not completely. But I think maybe it sounds a little like the major. |
| “也许吧，也许吧，苏菲……虽然这是他展现他那病态的浪漫主义反讽的又一个例子。你应该把你的嘴巴洗一洗。” | Maybe so, maybe so, Sophie ... Although that was another example of his rather sickly Romantic irony. You should wash your mouth out. |
| “什么? ” | What? |
| “好吧，这不是你的错。” | All right, it wasn't your fault. |
| “那就请你继续说下去吧。” | Keep going, then. |
| “一个活在美感阶段的人很容易有焦虑或恐怖和空虚的感受。 | "A person who lives at the aesthetic stage can easily experience angst, or a sense of dread, and a feeling of emptiness. |
| 但果真这样，他就有救了。祁克果认为，害怕几乎是有正面意义的。 | If this happens, there is also hope. According to Kierkegaard, angst is almost positive. |
| 它表示这个人正处于‘存在的状态中’，可以跃升到更高阶段。可是你要不就晋升到较高的阶段，要不就停留原地。如果你不采取行动，而只是在即将跃升的边缘徘徊是没有用的。这是个两者只能择其一的情况，而且没有人能够帮你做这件事，这是你自己的抉择。” | It is an expression of the fact that the individual is in an 'existential situation,' and can now elect to make the great leap to a higher stage. But it either happens or it doesn't. It doesn't help to be on the verge of making the leap if you don't do it completely. It is a matter of 'either/or.' But nobody can do it for you. It is your own choice." |
| “这很像是决定要不要戒酒或戒毒一样。” | "It's a little like deciding to quit drinking or doing drugs." |
| “是的，有可能。祁克果所描述的这个‘决定的范畴’(categoryofdecision)可能会使人想起苏格拉底所说的所有真正的智慧都来自内心的话。是否要从美感阶段跃升到道德阶段或宗教阶段，必须是发自个人内心的决定。易卜生在《皮尔金》里面也描绘了这一点。 | "Yes, it could be like that. Kierkegaard's description of this 'category of decision' can be somewhat reminiscent of Socrates' view that all true insight comes from within. The choice that leads a person to leap from an aesthetic approach to an ethical or religious approach must come from within. Ibsen depicts this in Peer Gynt. |
| 另外，陀思妥耶夫斯基在他的大作《罪与罚》这本小说中，也生动地描述了存在的抉择如何必须发自内心的需要与绝望的感受。” | Another masterly description of how existential choice springs from inner need and despair can be found in Dosfoevsfcy's great novel Crime and Punishment." |
| “那时你最佳的选择就是过一种完全不同的生活。” | "The best you can do is choose a different form of life." |
| “如此你也许才可以开始活在道德阶段。这个阶段的特色就是对生命抱持认真的态度，并且始终一贯的做一些符合道德的抉择。 | "And so perhaps you will begin to live at the ethical stage. This is characterized by seriousness and consistency of moral choices. |
| 这种态度有点像是康德的责任道德观，就是人应该努力依循道德法则而生活。祁克果和康德一样注重人的性情。 | This approach is not unlike Kant's ethics of duty. You try to live by the law of morals. Kierkegaard, like Kant, drew attention first and foremost to human temperament. |
| 他认为，重要的不是你认为何者是、何者非，而是你开始在意事情的是非对错。相反的，活在美感阶段的人则只注重一件事是否有趣。” | The important thing is not what you may think is precisely right or wrong. What matters is that you choose to have an opinion at all on what is right or wrong. The aesthete's only concern is whether something is fun or boring." |
| “像那样活在道德阶段，人难道不会变得太严肃了吗? ” | "Isn't there a risk of becoming too serious, living like that?" |
| “确实可能。祁克果从不认为道德阶段是很圆满的。即使是一个敬业尽责的人，如果一直彻底的过着这种生活，最后也会厌倦的。许多人到了年长之后开始有这种厌倦的感受。有些人就因此重新回到美感阶段的生活方式。 | "Decidedly! Kierkegaard never claimed that the ethical stage was satisfactory. Even a dutiful person will eventually get tired of always being dedicated and meticulous. Lots of people experience that sort of fatigue reaction late in life. Some relapse into the reflective life of their aesthetic stage. |
| 可是也有人进一步跃升到宗教阶段。他们一步就跳进信仰那‘七万吋的深渊里’。他们选择信仰，而不选择美感的愉悦和理性所要求的责任。而就像祁克果所说的，虽然‘跳进上帝张开的双臂’也许是一件很令人害怕的事，但这却是得到救赎唯一的途径。” | "But others make a new leap to the religious stage. They take the 'jump into the abyss' of Faith's 'seventy thousand fathoms.' They choose faith in preference to aesthetic pleasure and reason's call of duty. And although it can be 'terrible to jump into the open arms of the living God,' as Kierkegaard put it, it is the only path to redemption." |
| “你的意思是信仰基督教。” | "Christianity, you mean." |
| “是的，因为对祁克果而言，活在‘宗教阶段’就等于是信奉基督。不过对于非基督徒的思想家而言，他也是很重要的一个人物。盛行于二十世纪的存在主义就是受到这位丹麦哲学家的启发。” | "Yes, because to Kierkegaard, the religious stage was Christianity. But he also became significant to non-Christian thinkers. Existentialism, inspired by the Danish philosopher, flourished widely in the twentieth century." |
| 苏菲看看她的手表。 | Sophie glanced at her watch. |
| “已经快七点了。我必须冲回家去了。妈妈不急死才怪。” | "It's nearly seven. I have to run. Mom will be frantic." |
| 她向艾伯特挥一挥手，就跑到小船那儿去了。 | She waved to the philosopher and ran down to the boat. |
| 28 - 马克思 | 28 - Marx |
| ……在欧洲游荡的幽灵…… | ... a spectre is haunting Europe... |
| 席德起床走到面向海湾的窗户。今天是星期六，一早她就开始读有关苏菲十五岁生日的那一段。前一天则是她自己的生日。 | Hilde got off her bed and went to the window facing the bay. When she had started to read this Saturday, it was still Sophie's fifteenth birthday. The day before had been Hilde's own birthday. |
| 如果她爸爸以为她会在昨天读到苏菲生日那一段，他显然不太实际。她今天整天什么事也没做，只有读书。可是有一点他说对了：后来他只再向她说过一次生日快乐而已，就是当艾伯特和苏菲对她唱生日快乐歌的时候。席德心想，这真是太不好意思了。 | If her father had imagined that she would get as far as Sophie's birthday yesterday, he had certainly not been realistic. She had done nothing but read all day long. But he was right that there would only be one more birthday greeting. It was when Alberto and Sophie had sung Happy Birthday to her. Very embarrassing, Hilde thought. |
| 现在苏菲已经邀请朋友，在席德的爸爸预定从黎巴嫩回来的那一天，到她家参加一场哲学性的花园宴会了。席德相信那天一定会发生什么事，但究竟会如何不只是她，恐怕连她爸爸也不是很确定。 | And now Sophie had invited people to a philosophical garden party on the very day her father was due back from Lebanon. Hilde was convinced something would happen that day which neither she nor her father were quite sure of. |
| 不过有一件事是可以确定的：她爸爸在回到柏客来山庄之前，一定会大吃一惊。这是她能为苏菲和艾伯特所尽的一点心力，尤其是在他们向她求助之后…… | But one thing was certain: before her father got home to Bjerkely he would get a scare. That was the least she could do for Sophie and Alberto, especially after they had appealed for help ... |
| 妈妈仍在船屋那边。席德跑下楼走到电话旁。她查到了安娜和欧雷在哥本哈根的电话号码，并小心地按下那几个数字。 | Her mother was still down in the boathouse. Hilde ran downstairs to the telephone. She found Anne and Ole's number in Copenhagen and called them. |
| “喂，我是安娜。” | "Anne Kvamsdal." |
| “嗨，我是席德。” | "Hi, this is Hilde." |
| “哦，太好了。你们在黎乐桑还好吧? ” | "Oh, how are you? How are things in Lillesand?" |
| “很好，我们放假了。爸爸再过一个星期也要从黎巴嫩回来了。” | "Fine, with vacation and everything. And Dad gets back from Lebanon in a week." |
| “那真是太好了。” | "Won't that be great, Hilde!" |
| “是啊，我好希望他赶快回来。所以我才打电话给你……” | "Yes, I'm looking forward to it. That's actually why I'm calling..." |
| “原来如此。” | "It is?" |
| “我想他会在二十三号星期六下午五点左右在卡斯楚普机场着陆。那个时候你会不会在哥本哈根呢? ” | "I think he's landing at Kastrup around 5 p.m. on Saturday the 23rd. Will you be in Copenhagen then?" |
| “我想会吧。” | "I think so." |
| “不知道你能不能为我做一件事情。” | "I was wondering if you could do something for me." |
| “当然可以啦。” | "Why, of course." |
| “这件事情满特别的，我甚至不确定是不是行得通。” | "It's kind of a special favor. I'm not even sure if it's possible." |
| “你可把我的好奇心给勾起来了……” | "Now you're making me curious ..." |
| 席德开始把事情的始末——包括那讲义夹、苏菲和艾伯特等所有的事情——告诉安娜。这当中有好几次她和安娜都忍不住大笑，以至于她不得不重新讲过。但是当席德挂上电话时，她的计划也开始实行了。 | Hilde began to describe her plan. She told Anne about the ring binder, about Sophie and Alberto and all the rest. She had to backtrack several times because either she or Anne were laughing too hard. But when Hilde hung up, her plan was in operation. |
| 她自己也得开始准备准备，还好时间仍很充裕。 | She would now have to begin some preparations of her own. But there was still plenty of time. |
| 那天下午和晚上，席德都和妈妈在一起度过，最后她们开车去基督山看电影。由于前一天席德过生日时她们并没有特别庆祝，因此她们觉得应该利用今天补偿补偿。当她们的车子经过通往凯耶维克机场的出口时，席德计划中的神秘行动又向前推进了一步。 | Hilde spent the remainder of the afternoon and the evening with her mother. They ended up driving to Kris-tiansand and going to the movies. They felt they had some catching up to do since they had not done anything special the day before. As they drove past the exit to Kjevik airport, a few more pieces of the big jigsaw puzzle Hilde was constructing fell into place. |
| 当天晚上她上床时，夜已经深了，但是她仍拿起讲义夹，读了几页。 | It was late before she went to bed that night, but she took the ring binder and read on. |
| 苏菲从树篱钻出密洞时，时间已经快八点了。当她出现时，她的妈妈正在前门旁的花坛那儿除草。 | When Sophie slipped out of the den through the hedge it was almost eight o'clock. Her mother was weeding the flowerbeds by the front door when Sophie appeared. |
| “你是从哪里冒出来的? ” | "Where did you spring from?" |
| “从树篱里。” | "I came through the hedge." |
| “从树篱里? ” | "Through the hedge?" |
| “你不知道那边有一条小路吗? ” | "Didn't you know there was a path on the other side?" |
| “你到底到哪里去了呢? | "But where have you been, Sophie? |
| 这是你第二次无消无息就凭空消失了。” | This is the second time you've just disappeared without leaving any message." |
| “对不起，妈。因为今天天气实在太好了，所以我去散步散了很久。” | "I'm sorry, Mom. It was such a lovely day, I went for a long walk." |
| 妈妈从那堆杂草上抬起身子，严厉地看着她。 | Her mother rose from the pile of weeds and gave her a severe look. |
| “你该不是又跑去跟那个哲学家在一起吧? ” | "You haven't been with that philosopher again?" |
| “老实说，是的。我告诉过你他喜欢散步。” | "As a matter of fact, I have. I told you he likes going for long walks." |
| “他会来参加我们的花园宴会吧? ” | "But he is coming to the garden party, isn't he?" |
| “会呀，他等不及要参加呢!” | "Oh yes, he's looking forward to it." |
| “我也是，我正在算日子。” | "Me too. I'm counting the days." |
| 妈妈的声音里是否有一些恶意呢? | Was there a touch of sharpness in her voice? |
| 为了安全起见，苏菲说： | To be on the safe side, Sophie said: |
| “我很高兴我也邀请了乔安的爸妈。否则我真会有点不好意思!” | "I'm glad I invited Joanna's parents too. Otherwise it might be a bit embarrassing." |
| “我不知道……不过无论发生什么事，我都会和这个艾伯特谈一谈。” | "I don't know ... but whatever happens, I am going to have a talk with this Alberto as one adult to another." |
| “如果你愿意的话，可以用我的房间。我想你一定会喜欢他的。” | "You can borrow my room if you like. I'm sure you'll like him." |
| “还有，今天你有一封信。” | "And another thing. There's a letter for you." |
| “哦? ” | "There is?" |
| “上面盖着联合国部队的邮戳。” | "It's stamped UN Battalion." |
| “一定是艾伯特的弟弟写来的。” | "It must be from Alberto's brother." |
| “苏菲，事情不能再这样继续下去了。” | "It's got to stop, Sophie!" |
| 苏菲绞尽脑汁。突然间她灵光一闪，想到了一个可行的答案，仿佛有某个精灵指引她。给她灵感似的。 | Sophie's brain worked overtime. But in a flash she hit on a plausible answer It was as though she was getting inspiration from some guiding spirit. |
| “我告诉艾伯特说我在搜集罕见的邮戳。所以他就叫他的弟弟写信给我。” | "I told Alberto I collect rare postmarks. And brothers also have their uses." |
| 妈妈看起来好像放心了。 | Her mother seemed to be reassured. |
| “晚餐在冰箱里。”现在她说话的声调稍微柔和了一些。 | "Dinner's in the fridge," she said in a slightly more amicable tone. |
| “信在哪里? ” | "Where's the letter?" |
| “在冰箱上。” | "On top of the fridge." |
| 苏菲进屋里。信封上的邮戳日期是一九九O年六月十五日。她将它拆开，拿出了一张小纸条： | Sophie rushed inside. The envelope was stamped June 15, 1990. She opened it and took out a little note: |
| “一世人劳苦奔忙有何益? 到头来终究须把眼儿闭。” | What matters our creative endless toil, When at a snatch, oblivion ends the coil? |
| 苏菲答不出来。在吃饭前，她把纸条放在柜子里，跟她这几个星期来搜集到的东西放在一起。她很快就会知道他为什么要问这个问题了。 | Indeed, Sophie had no answer to that question. Before she ate, she put the note in the closet together with all the other stuff she had collected in the past weeks. She would learn soon enough why the question had been asked. |
| 第二天早晨，乔安来找她。在打完羽毛球之后，她们开始计划那场花园宴会。她们必须事先安排几个令人惊喜的节目，以备在宴会进行得不很理想时派上用场。 | The following morning Joanna came by. After a game of badminton, they got down to planning the philosophical garden party. They needed to have some surprises on hand in case the party flopped at any point. |
| 当天苏菲的妈妈下班回到家时，他们仍然在讨论。 | When Sophie's mother got home from work they were still talking about it. |
| 妈妈一再地说：“我们要不惜工本。”同时话里并没有讽刺意味! | Her mother kept saying: "Don't worry about what it costs." And she was not being sarcastic! |
| 也许她认为举办这个“哲学花园宴会”可以让苏菲在上了这么多星期密集的哲学课之后，重回现实世界来。 | Perhaps she was thinking that a "philosophical garden party" was just what was needed to bring Sophie down to earth again after her many weeks of intensive philosophical studies. |
| 还不到晚上她们已经就纸灯笼、哲学有奖猜谜等每一件事情达成了协议。她们认为猜谜活动的奖品最好是一本写给年轻人看的哲学故事。如果有这样一本书就好了！可是苏菲也不确定到底有没有。 | Before the evening was over they had agreed on everything, from paper lanterns to a philosophical quiz with a prize. The prize should preferably be a book about philosophy for young people. If there was such a thing! Sophie was not at all sure. |
| 距仲夏节还有两天时，也就是六月二十一日星期四那一天，艾伯特再度打电话给苏菲。 | Two days before Midsummer Eve, on Thursday, June 21, Alberto called Sophie again. |
| “喂，我是苏菲。” | "Sophie." |
| “我是艾伯特。” | "And Alberto." |
| “嗨！你好吗? ” | "Oh, hi! How are you?" |
| “很好，谢谢你。我已经想到一个很好的办法了。” | "Very well indeed, thank you. I think I have found an excellent way out." |
| “做什么的办法? ” | "Way out of what?" |
| “你知道的呀。挣脱我们长久以来所受的心灵桎梏的办法。” | "You know what. A way out of the mental captivity we have lived in for much too long." |
| “喔，是那件事呀。” | "Oh, that." |
| “不过在计划展开之前，我不能透露半点风声。” | "But I cannot say a word about the plan before it is set in motion." |
| “那样不会太迟吗?我需要知道才行，因为这件—事我也有分呀!” | "Won't it be too late then? I need to know what I am involved in." |
| “你看你又孩子气了!我们所有的对话都会被他听到，所以最明智的办法就是什么都不要说。” | "Now you're being na'i've. All our conversations are being overheard. The most sensible thing would be to say nothing." |
| “有那么严重吗? ” | "It's as bad as that, huh?" |
| “当然。当我们不说话的时候一定就是那些最重要的事情发生的时候。” | "Naturally, my child. The most important things must happen when we are not talking." |
| “喔。” | "Oh." |
| “我们是活在一个长篇故事当中，一个由文字虚构的现实世界里。每一个字都是少校用一个旧式的手提打字机打出来的，所以只要是印出来的字没有一个能逃得过他的眼睛。” | "We are living our lives in a fictional reality behind the words in a long story. Each single letter is being written on an old portable typewriter by the major. Nothing that is in print can therefore escape his attention." |
| “我明白，可是我们要怎样才能躲开他呢? ” | "No, I realize that. But how are we going to hide from him?" |
| “嘘!” | "Ssh!" |
| “干嘛? ” | "What?" |
| “字里行间也有一些事情发生。这正是我想尽办法要做手脚的地方。” | "There's something going on between the lines as well. That's just where I'm trying to be tricky, with every crafty ruse I know." |
| “我懂了。” | "I get it." |
| “不过我们必须尽量利用今天和明天的时间。到了星期六我们的行动就要展开了。你能马上过来吗? ” | "But we must make the most of the time both today and tomorrow. On Saturday the balloon goes up. Can you come over right now?" |
| “好，我这就来了。” | "I'm on my way." |
| 苏菲喂了鸟和鱼，并且找出了一片大莴苣叶给葛文达吃。她打开了一罐给雪儿吃的猫食，并在她走时把它放在台阶上的一个碗里。 | Sophie fed the birds and the fish and found a large lettuce leaf for Govinda. She opened a can of cat food for Sher-ekan and put it out in a bowl on the step as she left. |
| 然后她便钻过树篱，走向远处的小路。走了才几步路，苏菲看到石南树丛间有一张很大的书桌。一个老人正坐在桌前，似乎正在算账。苏菲走向前问他的姓名。 | Then she slipped through the hedge and out to the path on the far side. A little way further on she suddenly caught sight of a spacious desk standing in the midst of the heather. An elderly man was sitting at it, apparently adding up figures. Sophie went over to him and asked his name. |
| 共产主义“我叫史古吉。”他说，一边仔细地盯着他的账本看。 | "Ebenezer Scrooge," he said, poring over his ledgers again. |
| “我叫苏菲。我猜你大概是个生意人吧。” | "My name is Sophie. You are a businessman, I presume?" |
| 他点点头。“而且我很有钱。我们不能浪费一分钱，所以我才要这么专心地算账。” | He nodded. "And immensely rich. Not a penny must go to waste. That's why I have to concentrate on my accounts." |
| “为什么要这么麻烦呢? ” | "Why bother?" |
| 苏菲向他挥挥手，继续向前走。可是她走不到几码路又看到一个小女孩独自一人坐在一棵很高的树下。她的衣衫褴褛，脸色苍白，而且满面病容。当苏菲经过时，小女孩把手伸进一个小袋子里，掏出一盒火柴。 | Sophie waved and walked on. But she had not gone many yards before she noticed a little girl sitting quite alone under one of the tall trees. She was dressed in rags, and looked pale and ill. As Sophie walked by, she thrust her hand into a little bag and pulled out a box of matches. |
| “你要不要买一些火柴呢?”她问，拿着火柴的手伸向苏菲。 | "Will you buy some matches?" she asked, holding them out to Sophie. |
| 苏菲摸摸口袋看看自己还有多少钱。有了。她找到一块钱。 | Sophie felt in her pockets to see if she had any money with her. Yes--she found a crown. |
| “你要卖多少钱? ” | "How much are they?" |
| “一块钱。” | "One crown." |
| 苏菲把那枚铜板拿给小女孩，并且站在那儿，手里拿着那盒火柴。 | Sophie gave the girl the coin and stood there, with the box of matches in her hand. |
| “你是一百多年来第一个向我买东西的人。有时我饿得要死，有时我又快被冻死了。” | "You are the first person to buy anything from me for over a hundred years. Sometimes I starve to death, and other times the frost does away with me." |
| 苏菲心想，在这座树林里卖火柴，难怪生意不好。不过她又想到刚才她遇见的那个生意人。他这么有钱，为什么这个小女孩却得饿死呢? | Sophie thought it was perhaps not surprising if the sale of matches was not especially brisk here in the woods. But then she came to think of the businessman she had just passed. There was no reason for the little match girl to die of starvation when he was so wealthy. |
| “来。”苏菲说。 | "Come here," said Sophie. |
| 她握住小女孩的手，把她拉到有钱人那儿。 | She took the girl's hand and walked with her back to the rich man. |
| “你得想想办法让这个小女孩过好一点的生活。”她说。 | "You must see to it that this girl gets a better life," she said. |
| 有钱人从账本上抬起眼睛说道：“这种事情是要花钱的。我说过了，连一分钱也不能浪费。” | The man glanced up from his paperwork and said: "That kind of thing costs money, and I said not so much as a penny must go to waste." |
| “可是这不公平呀!你这么有钱，这个小女孩却这么穷。” 苏菲不死心。“这是不公道的。” | "But it's not fair that you're so rich when this girl is so poor," insisted Sophie. "It's unjust!" |
| “胡说!只有地位相当的人才能谈得上公平。” | "Bah! Humbug! Justice only exists between equals." |
| “这话是什么意思? ” | "What do you mean by that?" |
| “我是靠努力工作才出人头地的。只要工作，就不怕没饭吃。这就叫做进步。” | "I had to work my way up, and it has paid off. Progress, they call it." |
| “可是你看看这个小女孩!” | "But look at this little girl!" |
| “如果你不帮我，我一定会死掉。”这个贫穷的小女孩说。 | "If you don't help me, I'll die," said the poor girl. |
| 生意人又把他的视线从账本往上移，然后很不耐烦地把他的羽毛笔扔在桌上。 | The businessman looked up again from his ledgers. Then he threw his quill pen onto the table impatiently. |
| “你在我的账目里不算数呀!走吧，去做工吧！” | "You don't figure in my accounts! So--be off with you--to the poorhouse!" |
| “如果你不帮我，我就放火把树林烧了。”小女孩仍不死心。 | "If you don't help me, I'll set fire to the woods," the girl persisted. |
| 生意人终于站了起来，可是小女孩已经擦亮了一根火柴。她把它拿到一丛干草边。干草马上就烧了起来。 | That brought the man to his feet, but the girl had already struck one of her matches. She held it to a tuft of dry grass which flared up instantly. |
| 生意人举起双手。“上帝请帮帮忙呀！”他大喊，“红公鸡已经叫了!” | The man threw up his arms. "God help me!" he shouted. "The red cock has crowed!" |
| 女孩仰头看着他，一脸恶作剧的笑容。 | The girl looked up at him with a playful smile. |
| 一转眼，小女孩、生意人和那张大书桌都消失了。苏菲又独自一人站在那儿，一旁的火愈发炽烈地烧着干草。苏菲开始用脚把火踩熄，过了一会儿后，火就完全被扑灭了。 | The next minute, the girl, the businessman, and the desk had disappeared. Sophie was once again standing alone while the flames consumed the dry grass ever more hungrily. It took her a while to put out the fire by stamping on it. |
| 谢天谢地！苏菲看着脚下已经被烧黑的草，手中仍拿着那盒火柴。 | Thank goodness! Sophie glanced down at the blackened grass. She was holding a box of matches in her hand. |
| 这场火该不是她引起的吧? | She couldn't have started the fire herself, could she? |
| 苏菲在小木屋外面见到艾伯特后，便把这些事情告诉他。 | When she met Alberto outside the cabin she told him what had happened. |
| “史古吉就是英国作家狄更斯的小说《圣诞颂歌》里面的那个吝啬的资本主义者。至于那个小女孩，你应该还记得安徒生的童话故事《卖火柴的小女孩》。” | "Scrooge was the miserly capitalist in A Christmas Carol, by Charles Dickens. You probably remember the little match girl from the tale by Hans Christian Andersen." |
| “我居然在树林里遇见他们。这不是很奇怪吗? ” | "I didn't expect to meet them here in the woods." |
| “一点也不奇怪，这片树林可不是普通的树林。既然我们要开始谈马克思，让你见识一下十九世纪中期激烈的阶级斗争，应该是再恰当不过了。不过，我们还是进屋里去吧。我们在那里比较不会受到少校的干扰。” | "Why not? These are no ordinary woods, and now we are going to talk about Karl Marx. It is most appropriate that you have witnessed an example of the tremendous class struggles of the mid-nineteenth century. But let's go inside. We are a little more protected from the major's interference there." |
| 他们再次坐在面湖的窗子旁的一张小茶几边。苏菲仍然记得她在喝下蓝瓶子的水后看到小湖时的感觉。 | Once again they sat at the little table by the window facing the lake. Sophie could still feel all over her body how she had experienced the little lake after having drunk from the blue bottle. |
| 今天那两个瓶子都放在壁炉上方的架子上，茶几上则放着一座很小的希腊神庙复制品。 | Today, both bottles were standing on the mantelpiece. There was a miniature model of a Greek temple on the table. |
| “那是什么? ”苏菲问。 | "What's that?" asked Sophie. |
| “等一下你就知道了。” | "All in good time, my dear." |
| 艾伯特开始谈马克思。 | Alberto began to talk: |
| “一八四一年祁克果到柏林听谢林的讲课时，说不定曾经坐在马克思的旁边。祁克果曾经写过一篇关于苏格拉底的硕士论文。在同一时期，马克思则正在写一篇关于德谟克里特斯和伊比鸠鲁的博士论文，讨论古代的唯物主义。他们两人就是如此创立他们自己的哲学的。” | "When Kierkegaard went to Berlin in 1841, he might have sat next to Karl Marx at Schel-ling's lectures. Kierkegaard had written a master of arts thesis on Socrates. About the same time, Marx had written a doctoral thesis on Democritus and Epicurus--in other words, on the materialism of antiquity. Thus they had both staked out the course of their own philosophies." |
| “因为祁克果后来变成了一位存在主义者，而马克思变成了一位唯物主义者? ” | "Because Kierkegaard became an existentialist and Marx became a materialist?" |
| “马克思后来变成了一位‘历史唯物主义者’。这个我们以后会再谈。” | "Marx became what is known as a historical materialist. But we'll come back to that." |
| “继续。” | "Go on." |
| “祁克果和马克思各自用自己的方式以黑格尔的哲学作为出发点。两人都受到黑格尔思考模式的影响，但两人都不同意他关于‘世界精神’的说法和他的理想主义。” | "Each in his own way, both Kierkegaard and Marx took Hegel's philosophy as their point of departure. Both were influenced by Hegel's mode of thought, but both rejected his 'world spirit,' or his idealism." |
| “那对他们可能太虚无缥缈了。” | "It was probably too high-flown for them." |
| “确实如此。一般来讲，我们通常说大哲学体系的时代到黑格尔为止。在他之后，哲学走到了一个新的方向，不再有庞大的思考体系，取而代之的是我们所称的‘存在哲学’与‘行动哲学’。马克思曾说，直到现在为止，‘哲学家只诠释了世界，可是重点在于他们应该去改变这个世界。’这些话显示了哲学史上的一大转折点。” | "Definitely. In general, we usually say that the era of the great philosophical systems ended with Hegel. After him, philosophy took a new direction. Instead of great speculative systems, we had what we call an existential philosophy or a philosophy of action. This was what Marx meant when he observed that until now, 'philosophers have only interpreted the world in various ways; the point is to change it.' These words mark a significant turning point in the history of philosophy." |
| “在遇见史古吉和那小女孩之后，我很能够了解马克思为什么会这样想。” | "After meeting Scrooge and the little match girl, I have no problem understanding what Marx meant." |
| “马克思的思想有一个实际的或政治的目标。我们可以说他不只是一个哲学家，同时也是一个历史学家、社会学家和经济学家。” | "Marx's thinking had a practical--or political--objective. He was not only a philosopher; he was a historian, a sociologist, and an economist." |
| “而他在这些领域中都是先驱吗? ” | "And he was a forerunner in all these areas?" |
| “在实际的政治方面，当然没有一个哲学家比他的影响力更大。但是我们要小心，不要把每一种自称是‘马克思主义’的学说都当成马克思自己的思想。据说马克思本人是到一八四O年代中期才变成一个‘马克思主义者’。” | "Certainly no other philosopher had greater significance for practical politics. On the other hand, we must be wary of identifying everything that calls itself Marxism with Marx's own thinking. It is said of Marx that he only became a Marxist in the mid-1840s, but even after that he could at times feel it necessary to assert that he was not a Marxist." |
| “请继续。” | "Carry on." |
| “从一开始，马克思有一个名叫恩格斯(FriedrichEngels)的朋友、同事对被后人称为‘马克思主义’的理论就有很大贡献。除此之外，二十世纪的列宁、斯大林、毛泽东和其他许多人对‘马克思主义’或‘马克思——列宁主义’的形成也有贡献。” | "Right from the start, his friend and colleague Friedrich Engels contributed to what was subsequently known as Marxism. In our own century, Lenin, Stalin, Mao and many others also made their contribution to Marxism, or Marxism-Leninism." |
| “我们还是专门谈马克思好了。你说他是一个历史唯物主义者吗? ” | "I suggest we try to stick to Marx himself. You said he was a historical materialist?" |
| 唯物论“他并不像古代的原子论者和十七、十八世纪的机械论唯物主义者一样是一个哲学性的唯物主义者。不过他认为我们的思考方式有一大部分受到社会中的物质因素的影响。此外，这类物质因素无疑也左右了历史的发展。” | "He was not a philosophical materialist like the atomists of antiquity nor did he advocate the mechanical materialism of the seventeenth and eighteenth centuries. But he thought that, to a great extent, it was the material factors in society which determined the way we think. Material factors of that nature have certainly been decisive for historical development." |
| “这和黑格尔所说的世界精神很不一样。” | "That was quite different from Hegel's world spirit." |
| “黑格尔曾指出，历史的发展是受到两种相反事物之间的紧张关系的驱动，因为这种紧张关系后来一定会被一个突然的改变消除。马克思把这个理论更进一步发扬，但他认为黑格尔的理论有本末倒置之嫌。” | "Hegel had pointed out that historical development is driven by the tension between opposites--which is then resolved by a sudden change. Marx developed this idea further. But according to Marx, Hegel was standing on his head." |
| “不完全是这样吧? ”“ | "Not all the time, I hope." |
| “黑格尔把推动历史前进的力量叫做‘世界精神’或‘世界理性’。马克思认为这种说法正好与事实相反。他想证明物质的变化才是推动历史的力量：‘精神关系’并不会造成物质的改变，而是物质的改变造成了新的‘精神关系’。马克思特别强调，促成改变并因此把历史向前推进的，其实是一个社会的经济力量。” | "Hegel called the force that drives history forward world spirit or world reason. This, Marx claimed, is upside down. He wished to show that material changes are the ones that affect history. 'Spiritual relations' do not create material change, it is the other way about. Material change creates new spiritual relations. Marx particularly emphasized that it was the economic forces in society that created change and thus drove history forward." |
| “你可以举个例子吗? ” | "Do you have an example?" |
| “古代的哲学和科学纯粹是为理论而理论的。没有人有兴趣把新发明派上实际用场。” | "Antiquity's philosophy and science were purely theoretical in purpose. Nobody was particularly interested in putting new discoveries into practice." |
| “哦? ” | "They weren't?" |
| “这是受到当时团体经济结构影响的缘故。古代的生产工作主要是由奴隶来做，所以一般人没有必要去发明一些实用的器物来增进生产力。这个例子显示物质条件如何影响一个社会的哲学思想。” | "That was because of the way the economic life of the community was organized. Production was mainly based on slave labor, so the citizens had no need to increase production with practical innovations. This is an example of how material relations help to affect philosophical reflection in society." |
| “喔，我明白了。” | "Yes, I see." |
| “马克思将这些物质、经济和社会方面的条件称为社会的基础，并将社会思想、政治制度、法律规章、宗教、道德、艺术、哲学和科学等称为社会的上层构造。” | "Marx called these material, economic, and social relations the basis of society. The way a society thinks, what kind of political institutions there are, which laws it has and, not least, what there is of religion, morals, art, philosophy, and science, Marx called society's superstructure." |
| “对，一个是基础，一个是上层构造。” | "Basis and superstructure, right." |
| “现在请你把那座希腊神庙拿过来好吗? ” | "And now you will perhaps be good enough to pass me the Greek temple." |
| 苏菲照他的话做。 | Sophie did so. |
| “这是高城巴特农神殿的迷你复制品。你见过它的真面貌不是吗？” | "This is a model of the Parthenon temple on the Acropolis. You have also seen it in real life." |
| “你是说在录影带上? ” | "On the video, you mean." |
| “你可以看到这座建筑有一个非常优雅、精巧的屋顶。当你看到这座神殿时，也许第一眼看到的就是这个屋顶和它前面的山形墙。这就是我们所说的‘上层结构’。” | "You can see that the construction has a very elegant and elaborate roof. Probably the roof with its front gable is what strikes one first. This is what we call the superstructure." |
| “可是屋顶不会在空中飘浮。” | "But the roof cannot float in thin air." |
| “对，它必须有柱子支撑。” | "It is supported by the columns." |
| “这座建筑有非常强而有力的基础支撑着整个架构。同样的，马克思相信物质条件‘支持’着一个社会里的每一种思想和看法。事实上，一个社会的上层结构正好反映那个社会的基础。” | "The building has very powerful foundations--its bases--supporting the entire construction. In the same way, Marx believed that material relations support, so to speak, everything in the way of thoughts and ideas in society. Society's superstructure is in fact a reflection of the bases of that society." |
| “你是说柏拉图的概念理论反映了现实生活中制造花瓶和酿酒等过程? ”、 | "Are you saying that Plato's theory of ideas is a reflection of vase production and wine growing?" |
| “不，马克思认为事情并没有这么简单。他指出社会的基础与它的上层结构之间有一种互动关系。如果他否认了这种互动关系的存在，那他就是一个‘机械论的唯物主义者’。但正因为马克思体认到社会的基础与它的上层结构之间有一种互动的辩证关系存在，我们才说他是一个辩证的唯物主义者。还有，柏拉图既不是个陶工，也不是个酒厂老板。” | "No, it's not that simple, as Marx expressly points out. It is the interactive effect of society's basis on its superstructure. If Marx had rejected this interaction, he would have been a mechanical materialist. But because Marx realized that there was an interactive or dialectic relation between bases and superstructure, we say that he is a dialectical materialist. By the way, you may care to note that Plato was neither a potter nor a wine grower." |
| “好吧。关于这座神殿，你还有什么要说的吗? ” | "All right. Do you have any more to say about the temple?" |
| “还有一些。你不妨仔细观察这座神殿的基础，然后告诉我它是什么样子。” | "Yes, a little. Could you describe the bases of the temple?" |
| “那些柱子是立在一个由三层台阶组成的基座上。” | "The columns are standing on a base that consists of three levels--or steps." |
| “同样的，我们也可以把社会的‘基础’分成三个阶层。最‘根本’的一个阶层就是一个社会的‘生产条件’，也就是这个社会可以利用的自然条件与资源。我所谓条件指的是气候、原料等因素。这些东西是每一个社会的基础，而这个基础明显决定这个社会的生产种类，同样的，也决定这个社会的性质与它的整体文化。” | "In the same manner we will identify three levels in the bases of society. The most basic level is what we may call society's conditions of production. In other words, the natural conditions or resources that are available to society. These are the foundation of any society, and this foundation clearly determines the type of production in the society, and by the same token, the nature of that society and its culture in general." |
| “就像在撒哈拉沙漠不会有买卖鲱鱼的生意，在挪威北部也不可能种枣子一样。” | "You can't have a herring trade in the Sahara, or grow dates in northern Norway." |
| “对了。除此之外，一个游牧民族的思考方式和挪威北部渔村的渔民也有很大的不同。‘生产条件’之外的另一个阶层就是一个社会里的‘生产工具’。在这里马克思指的是设备、工具和机器这些东西。” | "You've got it. And the way people think in a nomadic culture is very different from the way they think in a fishing village in northern Norway The next level is the society's means of production. By this Marx meant the various kinds of equipment, tools, and machinery, as well as the raw materials to be found there." |
| “在古时候，人们是用划船的方式捕鱼，而今天我们则使用拖网船捕鱼。” | "In the old days people rowed out to the fishing grounds. Nowadays they use huge trawlers to catch the fish." |
| “是的，这里我们就要谈到社会基础的下一个阶层，也就是那些拥有生产工具的人。人们分工的方式和财产的分配就是马克思所谓的社会的‘生产关系’。” | "Yes, and here you are talking about the next level in the base of society, namely, those who own the means of production. The division of labor, or the distribution of work and ownership, was what Marx called society's 'production relations.' " |
| “喔，原来如此。” | "I see." |
| “到这里我们可以得出一个结论：一个社会的政治情况与意识形态是由它的生产模式决定的。现代人的思想、道德尺度和古代封建社会之所以有很大的差距并不是偶然的。” | "So far we can conclude that it is the mode of production in a society which determines which political and ideological conditions are to be found there. It is not by chance that today we think somewhat differently--and have a somewhat different moral codex--from the old feudal society." |
| “这么说马克思并不认为人一定能够享有自然权利哼。” | "So Marx didn't believe in a natural right that was eternally valid." |
| “没错。根据马克思的理论，是非对错的观念乃是社会基础的产物。举例来说，在古老的农业社会里，父母有权决定子女结婚的对象，这并不是偶然的。因为这牵涉到谁会继承他们的农庄的问题。在现代城市的社会关系就不同了。在今天，你可能会在宴会或迪斯科舞厅里遇到你未来的对象。如果你们爱得够深的话，两个人可能就找个地方同居了。” | "No, the question of what was morally right, according to Marx, is a product of the base of society. For example, it is not accidental that in the old peasant society, parents would decide whom their children married. It was a question of who was to inherit the farm. In a modern city, social relations are different. Nowadays you can meet your future spouse at a party or a disco, and if you are sufficiently in love, you'll find somewhere to live." |
| “我才不能忍受让我的父母决定我要嫁给谁呢!” | "I could never have put up with my parents deciding who I was to marry." |
| “没错，那是因为你活在这个时代。马克思更进一步强调说：一个社会的是非标准主要是由那个社会里的统治阶级来决定的，因为‘人类社会的历史就是一部阶级斗争史’。换句话说，历史所牵涉的主要就是一个谁拥有生产工具的问题。” | "No, that's because you are a child of your time. Marx emphasized moreover that it is mainly society's ruling class that sets the norms for what is right or wrong. Because 'the history of all hitherto existing societies is the history of class struggles.' In other words, history is principally a matter of who is to own the means of production." |
| “人们的想法和观念不也会促成历史的改变吗? ” | "Don't people's thoughts and ideas help to change history?" |
| “可以说是，也可以说不是。马克思明白社会上层结构与社会基础之间可能有互动的关系，可是他否认社会的上层结构能够有其独立的历史。他认为，使我们的历史能够从古代的奴隶社会发展到今天的工业社会的因素主要是社会基础的改变。” | "Yes and no. Marx understood that conditions in society's superstructure could have an interactive effect on the base of society, but he denied that society's superstructure had any independent history of its own. What has driven historical development from the slave society of antiquity to the industrial society of today has primarily been determined by changes in the base of society." |
| “这点你说过了。” | "So you said." |
| 阶级斗争“马克思认为在历史的各个阶段，社会的两个主要阶级彼此之间都会有冲突存在。在古代的奴隶社会，这种冲突是存在于一般人和奴隶之间。在中世纪的封建社会，则存在于封建贵族和农奴之间，后来则存在于贵族与一般人之间。但在马克思那个时代的中产阶级资本主义社会，这种冲突主要存在于资本主义者和工人(或无产阶级)之间。因此冲突乃是存在于那些拥有生产工具的人和那些没有生产工具的人之间。既然‘上层阶级’不会自愿放弃权力，因此唯有透过革命才能改变社会现况。” | "Marx believed that in all phases of history there has been a conflict between two dominant classes of society. In antiquity's slave society, the conflict was between free citizen and slave. In the feudal society of the Middle Ages, it was between feudal lord and serf; later on, between aristocrat and citizen. But in Marx's own time, in what he called a bourgeois or capitalist society, the conflict was first and foremost between the capitalists and the workers, or the proletariat. So the conflict stood between those who own the means of production and those who do not. And since the 'upper classes' do not voluntarily relinquish their power, change can only come about through revolution." |
| “那共产主义的社会又是什么样子呢? ” | "What about a communist society?" |
| “马克思对资本主义社会转移到共产主义社会的现象特别有兴趣。他并且详细描述了资本主义的生产方式。但在我们讲到这个之前，必须谈谈马克思对人的劳动的看法。” | "Marx was especially interested in the transition from a capitalist to a communist society. He also carried out a detailed analysis of the capitalist mode of production. But before we look at that, we must say something about Marx's view of man's labor." |
| “请说。” | "Go ahead." |
| “在成为一个共产主义者之前，年轻的马克思专心一意地研究人在工作时所发生的现象。黑格尔也曾经分析过这点。黑格尔认为，人与自然之间有一种互动或‘辩证’的关系。当人改造大自然时他本身也被改造了。换句话说，人在工作时，就是在干涉大自然并影响大自然，可是在这个过程中，大自然同时也干涉人类并影响他们的心灵。” | "Before he became a communist, the young Marx was preoccupied with what happens to man when he works. This was something Hegel had also analyzed. Hegel believed there was an interactive, or dialectic, relationship between man and nature. When man alters nature, he himself is altered. Or, to put it slightly differently, when man works, he interacts with nature and transforms it. But in the process nature also interacts with man and transforms his consciousness." |
| “这么说，从一个人的工作就可以看出他的个性哼。” | "Tell me what you do and I'll tell you who you are." |
| “简单来说，这正是马克思的观点。我们的工作方式影响我们的心灵，但我们心灵也影响我们的工作方式。可以说这是人手与人心的一种互动关系。因此你的思想与你的工作是有密切的关系的。” | "That, briefly, was Marx's point. How we work affects our consciousness, but our consciousness also affects the way we work. You could say it is an interactive relationship between hand and consciousness. Thus the way you think is closely connected to the job you do." |
| “这么说，失业一定是一件很令人沮丧的事。” | "So it must be depressing to be unemployed." |
| “是的。从某个角度说，一个失业的人就是一个空虚的人。黑格尔很早就体认到这点了。对于黑格尔和马克思而言，工作是一件具有正面意义的事情，并且与人类的本质有密切的关系的。” | "Yes. A person who is unemployed is, in a sense, empty. Hegel was aware of this early on. To both Hegel and Marx, work was a positive thing, and was closely connected with the essence of mankind." |
| “所以说工作对于工人来说也是一件具有正面意义的事情哼? ” | "So it must also be positive to a worker?" |
| “最初是这样。可是这也正是马克思严厉批评资本主义生产方式的地方。” | "Yes, originally. But this is precisely where Marx aimed his criticism of the capitalist method of production." |
| “为什么呢? ” | "What was that?" |
| “在资本主义制度下，工人是为别人工作。因此他的劳动对他而言是外在的事物，是不属于他的。工人与作的工作之间有了隔阂，同时与自我也有了隔阂。他与他自己的现实脱节了。马克思用黑格尔的话来说，就是工人被疏离了。” | "Under the capitalist system, the worker labors for someone else. His labor is thus something external to him--or something that does not belong to him. The worker becomes alien to his work--but at the same time also alien to himself. He loses touch with his own reality. Marx says, with a Hegelian expression, that the worker becomes alienated." |
| “我有个姨妈在工厂做包装糖果的工作做了二十几年，所以我很容易了解你的意思。她说她每一天早上都不想去上班。” | "I have an aunt who has worked in a factory, packaging candy for over twenty years, so I can easily understand what you mean. She says she hates going to work, every single morning." |
| “而如果她讨厌自己的工作，从某一方面来说，她也一定讨厌她自己。” | "But if she hates her work, Sophie, she must hate herself, in a sense." |
| “我只知道她很不喜欢吃糖果。” | "She hates candy, that's for sure." |
| “马克思指出，在资本主义社会的工厂制度中，工人实际上是为另外一个社会阶级在做牛做马。在这种制度下，工人把他的劳动成果以及他的整个生命都转移给中产阶级。” | "In a capitalist society, labor is organized in such a way that the worker in fact slaves for another social class. Thus the worker transfers his own labor--and with it, the whole of his life--to the bourgeoisie." |
| “有这么糟糕吗? ” | "Is it really that bad?" |
| “这是马克思的看法。从十九世纪中期的社会情况来看，工人所受的待遇确实很糟糕。当时的工人可能每天必须在冰冷的工厂里工作十二个小时，而且薪资通常都很微薄，以至于孩童和孕妇往往也必须工作，造成了许多惨不忍睹的社会现象。有许多地方的工厂老板甚至用廉价的酒来代替一部分工资。有些妇女不得不靠卖淫来补贴家计，而她们的顾客却是那些‘在镇上有头有脸的人’。简而言之，工作原本应是人类光荣的标记，但在当时工人却变成了牛马。” | "We're talking about Marx, and we must therefore take our point of departure in the social conditions during the middle of the last century. So the answer must be a resounding yes. The worker could have a 12-hour working day in a freezing cold production hall. The pay was often so poor that children and expectant mothers also had to work. This led to unspeakable social conditions. In many places, part of the wages was paid out in the form of cheap liquor, and women were obliged to supplement their earnings by prostitution. Their customers were the respected citizenry of the town. In short, in the precise situation that should have been the honorable hallmark of mankind, namely work, the worker was turned into a beast of burden." |
| “真是令人愤怒。” | "That infuriates me!" |
| “马克思也对这些现象感到非常愤怒。况且，在工人们受苦受难、不得温饱的同时，那些中产阶级人士的子女却可以洗一个舒服的澡，然后在温暖、宽敞的客厅中拉着小提琴，或坐在钢琴旁边等着吃有四道菜的晚餐，或者一整天骑马打猎，无所事事。” | "It infuriated Marx too. And while it was happening, the children of the bourgeoisie played the violin in warm, spacious living rooms after a refreshing bath. Or they sat at the piano while waiting for their four-course dinner. The violin and the piano could have served just as well as a diversion after a long horseback ride." |
| “哼!太不公平了。” | "Ugh! How unjust!" |
| “马克思一定会同意你的话。一八四八年时，他和恩格斯共同发表了一篇共产主义者宣言。其中第一句话就是：共产主义的幽灵已经在欧洲出现。” | "Marx would have agreed. Together with Engels, he published a Communist Manifesto in 1848. The first sentence in this manifesto says: A spectre is haunting Europe--the spectre of Communism." |
| “听起来挺吓人的。” | "That sounds frightening." |
| “当时的中产阶级的确被吓到了，因为无产阶级已经开始要反抗了。你想不想听听共产主义者宣言的结尾呢? ” | "It frightened the bourgeoisie too. Because now the proletariat was beginning to revolt. Would you like to hear how the Manifesto ends?" |
| “嗯。请念吧！” | "Yes, please." |
| “共产主义者不屑隐藏他们的看法与目标。他们公开宣称他们的目标只能透过强行推翻现有的社会情况而达成。让统治阶级因共产主义革命而颤抖吧!无产阶级身上只有锁链，因此无惧任何损失，却可借此赢得全世界。各国的劳动工人们，团结起来吧!” | "The Communists disdain to conceal their views and aims. They openly declare that their ends can be attained only by the forcible overthrow of all existing social conditions. Let the ruling classes tremble at a Communist revolution. The proletarians have nothing to lose but their chains. They have a world to win. Workingmen of all countries, unite!" |
| “如果情况真像你所说的那么糟，我想我也会签署这份宣言的。不过到了今天，情况应该大大的不同了吧? ” | "If conditions were as bad as you say, I think I would have signed that Manifesto. But conditions are surely a lot different today?" |
| “在挪威是如此，但在其他地方则不尽然。许多人仍生活在非人的情况下，继续制造各种商品，让那些资本主义者更加富有。马克思称此为剥削。” | "In Norway they are, but they aren't everywhere. Many people still live under inhuman conditions while they continue to produce commodities that make capitalists richer and richer. Marx called this exploitation." |
| “请你解释一下这个名词好吗? ” | "Could you explain that word, please?" |
| “一个工人所制造的商品一定有若干销售价值。” | "If a worker produces a commodity, this commodity has a certain exchange-value." |
| “是的。” | "Yes." |
| “如果你把工人的工资和其他的生产成本从销售价值里扣除，一定还会有一些剩余价值。这个剩余价值就是马克思所称的利润。 | "If you now deduct the workers' wages and the other production costs from the exchange-value, there will always be a certain sum left over. This sum was what Marx called profit. |
| 换句话说，资本主义者把事实上是由工人创造的价值放进了自己的口袋。这就叫做剥削。” | In other words, the capitalist pockets a value that was actually created by the worker. That is what is meant by exploitation." |
| “我明白了。” | "I see." |
| “然后资本主义者又把一部分的利润拿来做为资本，将工厂加以现代化，以期生产成本更低廉的商品，并借此增加他将来的利润。” | "So now the capitalist invests some of his profit in new capital--for instance, in modernizing the production plant in the hope of producing his commodity even more cheaply, and thereby increasing his profit in the future." |
| “这很合理呀!” | "That sounds logical." |
| “是的。听起来可能很合理。但就长期来讲，情况却不会如这个资本主义者想象的那样。” | "Yes, it can seem logical. But both in this and in other areas, in the long term it will not go the way the capitalist has imagined." |
| “怎么说呢? ” | "How do you mean?" |
| “马克思相信资本主义的生产方式本身有若干内在的矛盾。他说，资本主义是一种自我毁灭式的经济制度，因为它缺少理性的控制。” | "Marx believed there were a number of inherent contradictions in the capitalist method of production. Capitalism is an economic system which is self-destructive because it lacks rational control." |
| “这对被压迫者来说不是一件好事吗? ” | "That's good, isn't it, for the oppressed?" |
| “是的。资本主义制度的内在因素会驱使它逐步走向灭亡。就这种意义来说，资本主义是‘前进的’，因为它是迈向共产主义的一个阶段。” | "Yes; it is inherent in the capitalist system that it is marching toward its own destruction. In that sense, capitalism is 'progressive' because it is a stage on the way to communism." |
| “你可不可以单一个资本主义自我毁灭的例子? ” | "Can you give an example of capitalism being self-destructive?" |
| “我们刚才说到资本主义者有很多剩余的金钱。他用其中的一部分来使工厂现代化，可是他也会花钱让孩于去学小提琴，同时他的太太也已经习惯了奢侈的生活方式。” | "We said that the capitalist had a good surplus of money, and he uses part of this surplus to modernize the factory. But he also spends money on violin lessons. Moreover, his wife has become accustomed to a luxurious way of life." |
| “哦? ” | "No doubt." |
| “他购买新的机器后，就不再需要这么多员工了。他这样做是为了要提高他的竞争力。” | "He buys new machinery and so no longer needs so many employees. He does this to increase his competitive power." |
| “我明白。” | "I get it." |
| “可是他不是唯一这么想的人。这就表示整个社会的生产方式不断变得愈来愈有效率。工厂也愈盖愈大，而且在愈来愈少的人手里集中。那我问你，接下来会发生什么事呢? ” | "But he is not the only one thinking in this way, which means that production as a whole is continually being made more effective. Factories become bigger and bigger, and are gradually concentrated in fewer and fewer hands. What happens then, Sophie?" |
| “呃……” | "Er. . ." |
| “工厂所需的工人愈来愈少，表示失业的人愈来愈多，社会问题将因此而增加。出现这些危机，就象征资本主义正迈向毁灭的道路。但是，资本主义的自我毁灭因素还不止于此。当愈来愈多利润必须花在生产工具上，而生产的产品数量又不足以压低价格时……” | "Fewer and fewer workers are required, which means there are more and more unemployed. There are therefore increasing social problems, and crises such as these are a signal that capitalism is marching toward its own destruction. But capitalism has a number of other self-destructive elements. Whenever profit has to be tied up in the means of production without leaving a big enough surplus to keep production going at competitive prices . . ." |
| “怎么样? ” | "Yes?" |
| “……这时资本主义者会怎么做呢? 你能告诉我吗? ” | ", . . what does the capitalist do then? Can you tell me?" |
| “恐怕不能。” | "No, I'm afraid I can't." |
| “假设你是一个工厂老板，当你的收支无法平衡，正面临破产的命运时，你要怎么做才能省钱? ” | "Imagine if you were a factory owner. You cannot make ends meet. You cannot buy the raw materials you need to keep producing. You are facing bankruptcy. So now my question is, what can you do to economize?" |
| “我可能会削减工资? ” | "Maybe I could cut down on wages?" |
| “聪明!是的，在这种情况下，最精明的算盘莫过于此。但是如果所有的资本主义者都像你一样聪明(事实上他们也是)，工人们就会变得很贫穷，以至于买不起东西了。这样一来，购买力就降低了，而这种情况会变成一种恶性循环。马克思说：‘资本主义私有财产制的丧钟已经响了。’社会正很快地步向革命。” | "Smart! Yes, that really is the smartest thing you could do. But if all capitalists were as smart as you--and they are--the workers would be so poor that they couldn't afford to buy goods any more. We would say that purchasing power is falling. And now we really are in a vicious circle. The knell has sounded for capitalist private property, Marx would say. We are rapidly approaching a revolutionary situation." |
| “嗯，我懂了。” | "Yes, I see." |
| “简而言之，到最后，无产阶级会起来接收生产工具。” | "To make a long story short, in the end the proletariat rises and takes over the means of production." |
| “然后呢? ” | "And then what?" |
| “有一段时期会出现新的‘阶级社会’，由无产阶级以武力镇压中产阶级。马克思称此为无产阶级专政。但在这段过渡期后，无产阶级专政会被一个‘不分阶段的社会’所取代。在这个社会当中，生产工具是由‘众人’，也就是人民所拥有。在这种社会中，国家的政策是‘各尽其才，各取所需’。这时劳动成果属于劳工，资本主义的疏离现象也就到此终止。” | "For a period, we get a new 'class society' in which the proletarians suppress the bourgeoisie by force. Marx called this the dictatorship of the proletariat. But after a transition period, the dictatorship of the proletariat is replaced by a 'classless society,' in which the means of production are owned 'by all'--that is, by the people themselves. In this kind of society, the policy is 'from each according to his abilities, to each according to his needs.' Moreover, labor now belongs to the workers themselves and capitalism's alienation ceases." |
| “听起来是很棒，但实际的情况是怎样呢? 后来真的发生革命了吗? ” | "It all sounds wonderful, but what actually happened? Was there a revolution?" |
| “马克思主义造成了社会上很大的变动。毫无疑问的，社会主义已经大致上改善了社会上不人道的现象。无论如何，我们所生活的社会已经要比马克思的时代更公平、更团结。这一部分要归功于马克思和整个社会运动。” | "Marxism led to great upheavals. There is no doubt that socialism has largely succeeded in combating an inhumane society. In Europe, at any rate, we live in a society with more justice--and more solidarity--than Marx did. This is not least due to Marx himself and the entire socialist movement." |
| 29 - 达尔文 | 29 - Darwin |
| ……满载基因航行过生命的一艘小船…… | ...a ship sailing through life with a cargo of genes... |
| 星期天上午，席德被一声响亮的碰撞声惊醒，原来是讲义夹落地的声音。昨晚她一直躺在床上看苏菲与艾伯特有关马克思的对话，后来就仰躺着睡着了，讲义夹放在棉被上，床边的台灯整晚都亮着。 | Hilde was awakened on Sunday morning by a loud bump. It was the ring binder falling on the floor. She had been lying in bed reading about Sophie and Alber-to's conversation on Marx and had fallen asleep. The reading lamp by the bed had been on all night. |
| 她书桌上的闹钟现在正显示着8：59这几个绿色的发光数字。 | The green glowing digits on her desk alarm clock showed 8:59. |
| 昨晚她梦见了巨大的工厂和受到污染的城市，一个小女孩坐在街角卖火柴，而穿着体面、披着长大衣的人们来来去去，连看都不看她一眼。 | She had been dreaming about huge factories and polluted cities; a little girl sitting at a street corner selling matches--well-dressed people in long coats passing by without as much as a glance. |
| 席德在床上坐起来时，突然想到那些将会在他们自己所创造的社会中醒来的立法委员，她很高兴自己醒来时还在柏客来山庄。 | When Hilde sat up in bed she remembered the legislators who were to wake up in a society they themselves had created. Hilde was glad she had woken up in Bjerkely, at any rate. |
| 万一她醒来时身在挪威另一个陌生的地方，那她会不会害怕呢? | Would she have dared to wake up in Norway without knowing whereabouts in Norway she would wake up? |
| 不过，这还不只是在哪里醒来的问题而已。她会不会醒来时发现自己是在另外一个年代呢? 譬如说中世纪之类的，或一两万年前的石器时代? 席德想象自己坐在山洞口，制作兽皮的模样。 | But it was not only a question of where she would wake up. Could she not just as easily have woken up in a different age? In the Middle Ages, for instance--or in the Stone Age ten or twenty thousand years ago? Hilde tried to imagine herself sitting at the entrance to a cave, scraping an animal hide, perhaps. |
| 在世上还没有一种叫做文化的东西以前，当一个十五岁的女孩会是什么滋味呢? 那时的她会有什么想法呢? | What could it have been like to be a fifteen-year-old girl before there was anything called a culture? How would she have thought? Could she have had thoughts at all? |
| 席德穿上一件毛衣，使劲把讲义夹拿到床上，然后便安坐床上，开始读下一章。 | Hilde pulled on a sweater, heaved the ring binder onto the bed and settled down to read the next chapter. |
| 艾伯特刚说完“下一章”，便有人敲少校小木屋的门。 | Alberto had just said "Next chapter!" when somebody knocked on the door of the major's cabin. |
| “我们没有其他选择吧? ”苏菲说。 | "We don't have any choice, do we?" said Sophie. |
| “我想是没有。”艾伯特嘀咕道。 | "No, I suppose we don't," said Alberto. |
| 门外的台阶上站着一位年纪很大的老人，有着长长的白发和一脸白胡子。他一手拿了根拐杖，另一手则拿了一块板子，上面画了一艘船，船上载满了各种动物。 | On the step outside stood a very old man with long white hair and a beard. He held a staff in one hand, and in the other a board on which was painted a picture of a boat The boat was crowded with all kinds of animals. |
| “老先生贵姓大名? ” | "And who is this elderly gentleman?" asked Alberto. |
| “我名叫诺亚。” | "My name is Noah." |
| “我猜也是。” | "I guessed as much." |
| “孩子，我是你的老祖宗。不过现代人大概不流行认识自(J的祖先了。” | "Your oldest ancestor, my son. But it is probably no longer fashionable to recognize one's ancestors." |
| “你手上拿着什么? ”苏菲问。 | "What is that in your hand?" asked Sophie. |
| “这上面画的是所有从大洪水里获救的动物。拿去，孩子，这是给你的。” | "This is a picture of all the animals that were saved from the Flood. Here, my daughter, it is for you." |
| 苏菲接过那块大板子。 | Sophie took the large board. |
| 老人又说道：“我得回家去照管那些葡萄藤了。”说着他便跳了起来，双脚在空中啪答互敲了一下，然后便以轻快的步伐跳进树林中。只有年纪很大的老人家在一种很不寻常的情绪下才会有那种步法。 | "Well, I'd better go home and tend the grapevines," the old man said, and giving a little jump, he clicked his heels together in the air and skipped merrily away into the woods in the manner peculiar to very old men now and then. |
| 苏菲和艾伯特走进屋里再度坐下。苏菲开始看那幅图画。可是在她还没来得及细看之前，艾伯特便很权威地一把将它拿了过去。 | Sophie and Alberto went inside and sat down again. Sophie began to look at the picture, but before she had a chance to study it, Alberto took it from her with an authoritative grasp. |
| “我们首先要谈谈大纲。” | "We'll concentrate on the broad outlines first." |
| “好，好，先生!” | "Okay, okay." |
| “我刚才忘了提到马克思一生的最后三十四年是在伦敦度过的。他在一八四九年迁居到那儿，并在一八八三年去世。这段时间达尔文就住在伦敦近郊，在一八八二年去世，在一场隆重盛大的典礼中下葬于西敏寺，成为英国最杰出的人士之一。就这样，马克思和达尔文在人生的旅途上曾经交错。达尔文死后一年，马克思也去世了。当时他的友人恩格斯说：达尔文创立了有机物进化的理论，而马克思则创立了人类历史进化的理论。” | "I forgot to mention that Marx lived the last 34 years of his life in London. He moved there in 1849 and died in 1883. All that time Charles Darwin was living just outside London. He died in 1882 and was buried with great pomp and ceremony in Westminster Abbey as one of England's distinguished sons. So Marx and Darwin's paths crossed, but not only in time and space. Marx wanted to dedicate the English edition of his greatest work, Capital, to Darwin, but Darwin declined the honor. When Marx died the year after Darwin, his friend Friedrich En-gels said: As Darwin discovered the theory of organic evolution, so Marx discovered the theory of mankind's historical evolution." |
| “喔，原来如此。” | "I see." |
| “另外一个在作品上也与达尔文有关联的大思想家是心理学家佛洛伊德。他最后几年也是在伦敦度过的。佛洛伊德说，达尔文的进化论和他自己的精神分析理论对于人类以自我为中心的天真无知态度构成了挑衅。” | "Another great thinker who was to link his work to Darwin was the psychologist Sigmund Freud. He also lived his last years in London. Freud said that both Darwin's theory of evolution and his own psychoanalysis had resulted in an affront to mankind's naive egoism." |
| “你一下子提太多名字了。我们现在要谈的究竟是马克思、达尔文还是佛洛伊德? ” | "That was a lot of names at one time. Are we talking about Marx, Darwin, or Freud?" |
| 自然主义“我们可以更广泛地谈到从十九世纪中到我们这个时代所流行的一股自然主义风潮。所谓‘自然主义’指的是一种认为除了大自然和感官世界之外，别无其他真实事物的态度。因此，自然主义者也认为人是大自然的一部分。一个自然主义的科学家只相信自然现象，而不相信任何理性假设或圣灵的启示。” | "In a broader sense we can talk about a naturalistic current from the middle of the nineteenth century until quite far into our own. By 'naturalistic' we mean a sense of reality that accepts no other reality than nature and the sensory world. A naturalist therefore also considers mankind to be part of nature. A naturalistic scientist will exclusively rely on natural phenomena--not on either rationalistic suppositions or any form of divine revelation." |
| “马克思、达尔文和佛洛伊德都是这样的人吗? ” | "And that applies to Marx, Darwin, and Freud?" |
| “一点也没错。从上一世纪中期开始，最流行的几个字眼就是自然、环境、历史、进化与成长。当时马克思已经指出人类的意识形态是社会基础的产物，达尔文则证明人类是生物逐渐演化的结果，而佛洛伊德对潜意识的研究则发现人们的行动多半是受到‘动物’本能驱策的结果。” | "Absolutely. The key words from the middle of the last century were nature, environment, history, evolution, and growth. Marx had pointed out that human ideologies were a product of the basis of society. Darwin showed that mankind was the result of a slow biological evolution, and Freud's studies of the unconscious revealed that people's actions were often the result of 'animal' urges or instincts." |
| “我想我多少了解你所说的‘自然主义’的意思。可是我们是不是最好一次只谈一个人呢? ” | "I think I understand more or less what you mean by naturalistic, but isn't it best we talk about one person at a time?" |
| “我们要先谈达尔文。苏菲，你可能还记得苏格拉底之前的哲学家曾试图为大自然的变化寻找合乎自然的解释，因为他们不接受那些古老神话中的说法。同样的，达尔文也不接受教会对人与动物如何创造出来的说法。” | "We'll talk about Darwin, Sophie. You may recall that the pre-Socratics looked for natural explanations of the processes of nature. In the same way that they had to distance themselves from ancient mythological explanations, Darwin had to distance himself from the church's view of the creation of man and beast." |
| “不过他算是哲学家吗? ” | "But was he a real philosopher?" |
| “达尔文是一个生物学家和自然科学家，不过他也是近代唯一一个公开质疑圣经中对人在万物中的地位的说法的科学家。” | "Darwin was a biologist and a natural scientist. But he was also the scientist of recent times who has most openly challenged the Biblical view of man's place in Creation." |
| “那么你得说说达尔文的进化论到底是怎么回事? ” | "So you'll have to say something about Darwin's theory of evolution." |
| 达尔文“我们先来谈谈达尔文这个人吧。他在一八O九年生于休斯柏瑞(Shrewsbury)这个小镇。他的父亲罗伯特•达尔文博士是当地一位很有名望的医生，对儿子的管教非常严格。达尔文在当地的小学上学时，他的校长说他总是到处乱跑，把玩东西，不知所云，从不做些有用的事。这位校长所谓的‘有用的事’是指勤念希腊文和拉丁文的动词。所谓‘到处乱跑’，则是说达尔文到处去搜集各式各样的甲虫。” | "Let's begin with Darwin the man. He was born in the little town of Shrewsbury in 1809. His father, Dr. Robert Darwin, was a renowned local physician, and very strict about his son's upbringing. When Charles was a pupil at the local grammar school, his headmaster described him as a boy who was always flying around, fooling about with stuff and nonsense, and never doing a stroke of anything that was the slightest bit useful. By 'useful,' the headmaster meant cramming Greek and Latin verbs. By 'flying around,' he was referring among other things to the fact that Charles clambered around collecting beetles of all kinds." |
| “我敢打赌他后来一定会后悔自己说过那些话。” | "I'll bet he came to regret those words." |
| “达尔文后来开始研究神学，可是他对赏鸟和搜集昆虫等事更有兴趣，因此他在神学方面的成绩从来不顶好。不过，他在大学时就已经有了自然科学家的名声，一部分是因为他对地质学有兴趣的缘故。地质学也许是当时最大的一门学科。一八三一年他从剑桥大学神学院毕业后，随即前往北威尔斯研究岩石的形成并搜寻化石。同一年八月(当时他还不到二十二岁)，他接到了一封从此改变他一生的信……” | "When he subsequently studied theology, Charles was far more interested in bird-watching and collecting insects, so he did not get very good grades in theology. But while he was still at college, he gained himself a reputation as a natural scientist, not least due to his interest in geology, which was perhaps the most expansive science of the day. As soon as he had graduated in theology at Cam-bridge in April 1831, he went to North Wales to study rock formations and to search for fossils. In August of the same year, when he was barely twenty-two years old, he received a letter which was to determine the course of his whole life . . ." |
| “那是一封什么样的信呢? ” | "What was the letter about?" |
| “是他的朋友兼老师韩斯洛(JohnStevenHenslow)写的。他在信里说：有人请我……推荐一位自然科学家陪同受政府委派的费兹罗伊(Fitzroy)船长前往南美洲南部的海岸从事调查研究工作。 | "It was from his friend and teacher, John Steven Hens-low. He wrote: 'I have been requested to ... recommend a naturalist to go as companion to Captain Fitzroy, who has been commissioned by the government to survey the southern coasts of South America. |
| 我向他们说我认为你是最有资格且很可能会接受这类工作的人。 | I have stated that I consider you to be the best qualified person I know of who is likely to undertake such a situation. |
| 至于其中牵涉的经费问题，我并不清楚。这次航程将花两年的时间......” | As far as the financial side of it is concerned, I have no notion. The voyage is to last two years ... ' " |
| “你怎么会记得这么多东西? ” | "How can you remember all that by heart?" |
| “小事一桩。” | "A bagatelle, Sophie." |
| “那达尔文怎么答复呢? ” | "And what did he answer?" |
| “他迫不及待要抓住这次机会，可是在那个时代，一个年轻人做任何事都必须得到父母，的许可。经过他一番游说之后，他的父亲终于同意了，并且答应资助旅费。因为在所谓的‘经费问题’上，他显然并没有得到任何补助。” | "He wished ardently to grasp the chance, but in those days young men did nothing without their parents' consent. After much persuasion, his father finally agreed-- and it was he who financed his son's voyage. As far as the 'financial side' went, it was conspicuous by its absence." |
| “喔。” | "Oh." |
| “那艘船是海军舰艇小猎犬号。它在一八三一年十二月二十七日从普利茅斯航向南美洲，一直到一八三六年十月才返航。原本只有两年的航程变成五年，而航行的范围也从原定的南美洲扩展到世界各地。这是近代史上最重要的一次调查航行之一。” | "The ship was the naval vessel HMS Beagle. It sailed from Plymouth on December 27, 1831, bound for South America, and it did not return until October of 1836. The two years became five and the voyage to South America turned into a voyage round the world. And now we come to one of the most important voyages of discovery in recent times." |
| “他们就一路环绕世界吗? ” | "They sailed all the way round the world?" |
| “是的，差不多就是这样，他们从南美继续航行，经过太平洋到纽西兰、澳洲和南非，然后又开回南美洲，最后才回到英国。达尔文写道，在猎犬号上的这次航行无疑是他生命中最有意义的事件。” | "Yes, quite literally. From South America they sailed on across the Pacific to New Zealand, Australia, and South Africa. Then they sailed back to South America before setting sail for England. Darwin wrote that the voyage on board the Beagle was without doubt the most significant event in his life." |
| “在海上做自然科学研究可不容易呀!” | "It couldn't have been easy to be a naturalist at sea." |
| “最初几年，小猎犬号在南美海岸来回行驶。这使得达尔文有很多机会可以熟悉这块大陆，包括内陆地区。他们多次进入南美洲西边大平洋上的加拉帕哥斯(Galapagos)群岛，而这几次探险对他们的发现也有决定性的影响。他在那儿搜集到大量的材料并将它们寄回英国。可是当时他并没有透露他本人对于自然与生命进化的看法。当他回到英国(那时他才二十七岁)时，发现自己成了一位著名的科学家。在那个时候，他内心关于进化论的概念已经很清晰了。可是直到许多午后他才发表他的主要作品，因为他是一个很谨慎的人，而这也是一个科学家应有的态度。” | "For the first years, the Beagle sailed up and down the coast of South America. This gave Darwin plenty of opportunity to familiarize himself with the continent, also inland. The expedition's many forays into the Galapagos Islands in the Pacific west of South America were of decisive significance as well. He was able to collect and send to England vast amounts of material. However, he kept his reflections on nature and the evolution of life to himself. When he returned home at the age of twenty-seven, he found himself renowned as a scientist. At that point he had an inwardly clear picture of what was to become his theory of evolution. But he did not publish his main work until many years after his return, for Darwin was a cautious man--as is fitting for a scientist." |
| “他的主要作品是什么? ” | "What was his main work?" |
| “事实上他写了好几本书。但其中在英国引起了最热烈的辩论的是《物种起源论》。这本书出版于一八五九年。它的全名是《物竞天择，适者生存之物种起源论》。这样长的书名事实上就是达尔文进化论的完整摘要。” | "Well, there were several, actually. But the book-which gave rise to the most heated debate in England was The Origin of Species, published in 1859. Its full title was On the Origin of Species by Means of Natural Selection, or the Preservation of Favoured Races in the Struggle for Life. The long title is actually a complete resume of Darwin's theory." |
| “他确实是把好多东西放在一个书名里。” | "He certainly packed a lot into one title." |
| 进化论“我们还是一样一样地谈。达尔文在《物种起源论》一书中提出两个理论。首先他认为，既存的所有动植物样式都是依照生物进化的法则，从较早期、较原始的形式演变而来。其次，他认为生物进化乃是自然淘汰的结果。” | "But let's take it piece by piece. In The Origin of Species, Darwin advanced two theories or main theses: first, he proposed that all existing vegetable and animal forms were descended from earlier, more primitive forms by way of a biological evolution. Secondly, that evolution was the result of natural selection." |
| “适者生存，对吗? ” | "The survival of the fittest, right?" |
| “对。不过我们还是先来谈进化的概念好了，这个观念其实并不很新鲜。早在一八OO午时，某些领域内的人士就已经开始普遍接受生物进化的观念。最主要的倡导人是法国的动物学家拉马克(Lamarck)。甚至在他之前，达尔文的祖父伊拉斯穆斯•达尔文(ErasmusDarwin)就已经提出动植物是由某些少数原始物种进化而来的观念。可是他们当中没有一个人提出一个合理的解释，说明进化的过程是如何发生的，因此教会也就不认为他们是很大的威胁。” | "That's right, but let us first concentrate on the idea of evolution. This, in itself, was not all that original. The idea of biological evolution began to be widely accepted in some circles as early as 1800. The leading spokesman for this idea was the French zoologist Lamarck. Even before him, Darwin's own grandfather, Erasmus Darwin, had suggested that plants and animals had evolved from some few primitive species. But none of them had come up with an acceptable explanation as to how this evolution happened. They were therefore not considered by churchmen to be any great threat." |
| “但达尔文就是了吗? ” | "But Darwin was?" |
| “是的，而这也不是没有原因的。在当时，无论教会还是科学界都坚决相信圣经中所说的所有动植物种类都不会改变的说法。他们相信上帝一次就造出了所有的生物。而基督教的这种看法也与柏拉图和亚理斯多德的学说一致。” | "Yes, indeed, and not without reason. Both in ecclesiastic and scientific circles, the Biblical doctrine of the immutability of all vegetable and animal species was strictly adhered to. Each and every form of animal life had been created separately once and for all. This Christian view was moreover in harmony with the teachings of Plato and Aristotle." |
| “怎么说呢? ” | "How so?" |
| “柏拉图的概念理论主张各种动物都是不可改变的，因为他们是根据永恒的概念或形式造的。这也是亚理斯多德哲学的基础之一。但在达尔文的时代，一些新的发现促使这种传统的观念受到考验。” | "Plato's theory of ideas presupposed that all animal species were immutable because they were made after patterns of eternal ideas or forms. The immutability of animal species was also one of the cornerstones of Aristotle's philosophy. But in Darwin's time there were a number of observations and finds which were putting traditional beliefs to the test." |
| “什么样的新发现呢? ” | "What kind of observations and finds were they?" |
| “首先，愈来愈多的化石被挖掘出来。此外也有人发现一些绝种动物的大型骨头化石。达尔文本人也在一些深入内陆的地方发现海洋生物的遗迹，使他感到很困惑。在南美洲高耸的安第斯山山顶上他也发现了类似的现象。苏菲，你说说看，海洋生物跑到安第斯山做什么呢? ” | "Well, to begin with an increasing number of fossils were being dug out. There were also finds of large fossil bones from extinct animals. Darwin himself was puzzled to find traces of sea creatures far inland. In South America he made similar discoveries high up in the mountains of the Andes. What is a sea creature doing in the Andes, Sophie? Can you tell me that?" |
| “我不知道。” | "No." |
| “有人认为他们是被人类或动物扔在那儿的，也有人相信那些化石和海洋生物的遗迹是上帝故意安排的，目的在让那些不信神的人走入迷途。” | "Some believed that they had just been thrown away there by humans or animals. Others believed that God had created these fossils and traces of sea creatures to lead the ungodly astray." |
| “那科学家们怎么说呢? ” | "But what did scientists believe?" |
| “大多数地质学家相信一种‘大灾难理论’，认为地球曾经遭遇大洪水、地震等等大灾难，导致所有的生物都被毁灭。我们在圣经诺亚方舟的故事中也读过类似的记载。他们相信，在每次天灾后，上帝会重新再创造更新、更完美的动植物，以延续地球的生命。” | "Most geologists swore to a 'catastrophe theory/ according to which the earth had been subjected to gigantic floods, earthquakes, and other catastrophes that had destroyed all life. We read of one of these in the Bible--the Flood and Noah's Ark. After each catastrophe, God renewed life on earth by creating new--and more perfect-- plants and animals." |
| “所以他们认为那些化石就是古时的大天灾所毁灭的生物的印记? ” | "So the fossils were imprints of earlier life forms that had been wiped out after these gigantic catastrophes?" |
| “没错。举个例子，他们认为化石里的那些动物就是当年没有登上诺亚方舟的动物。不过，当年达尔文搭乘猎犬号启航时，身边曾带着英国生物学家莱尔(CharlesLyell)所著的《地质学原理》第一册。莱尔认为目前地球的地质——包括山脉和河谷等等——都是长期不断逐渐演化的结果。他的论点是：在这千万年的过程中，即使一些小小的变化也会造成地质上的大变动。” | "Precisely. For example, it was thought that fossils were imprints of animals that had failed to get into the Ark. But when Darwin set sail on the Beagle, he had with him the first volume of the English biologist Sir Charles Lyell's Principles of Geology. Lyell held that the present geology of the earth, with its mountains and valleys, was the result of an interminably long and gradual evolution. His point was that even quite small changes could cause huge geological upheavals, considering the aeons of time that have elapsed." |
| “他所说的变化是指哪一种? ” | "What kind of changes was he thinking of?" |
| “他指的是那些直到今天仍然在作用的一些力量，如风力、天气、冰层的融解、地震和地平面的隆起。你应该听说过‘滴水穿石’的故事，它凭的不是力量，而是不断的侵蚀。莱尔相信这类微小而逐渐发生的变化，持续千百年后就可以完全改变大自然的形貌。 | "He was thinking of the same forces that prevail today: wind and weather, melting ice, earthquakes, and elevations of the ground level. You've heard the saying about a drop of water wearing away a stone--not by brute force, but by continuous dripping. Lyell believed that similar tiny and gradual changes over the ages could alter the face of nature completely. |
| 虽然这种理论并不能够完全解释，为何达尔文会在安第斯山山顶这样高的地方发现海洋生物的遗迹。不过达尔文本人也一直相信，只要时间足够，逐渐发生的微小改变就可以造成巨大的变化。” | However, this theory alone could not explain why Darwin found the remains of sea creatures high up in the Andes. But Darwin always remembered that tiny gradual changes could result in dramatic alterations if they were given sufficient time." |
| “我猜他一定想同样的现象也可以用来解释动物的进化。” | "I suppose he thought the same explanation could be used for the evolution of animals." |
| “是的，他正是这么想。但我曾经说过，达尔文是一个很谨慎的人。他先提出问题，等到过了很久之后才加以回答。从这个角度来看，他用的方法正和所有真正的哲学家一样，也就是说：重要的是提出问题，而毋需急着解答问题。” | "Yes, that was his thought. But as I said before, Darwin was a cautious man. He posed questions long before he ventured to answer them. In that sense he used the same method as all true philosophers: it is important to ask but there is no haste to provide the answer." |
| “嗯，我懂了。” | "Yes, I see." |
| “莱尔的理论中有一个决定性的因素就是地球的年纪。在达尔文那个时代，人们普遍相信上帝创造世界大约已有六千年。这个数字是由计算亚当与夏娃以后的世代得出来的。” | "A decisive factor in Lyell's theory was the age of the earth. In Darwin's time, it was widely believed that about 6,000 years had elapsed since God created the earth. That figure had been arrived at by counting the generations since Adam and Eve." |
| “真是大天真了!” | "How naive!" |
| “说到这点，后见之明当然是比较容易。达尔文推算地球的年纪大约在三亿年左右。因为很明显的，除非地球存在的时间确实很长很长，否则无论莱尔的地质逐渐演进论或达尔文自己的进化论都无法获得证实。” | "Well, it's easy to be wise after the event. Darwin figured the age of the earth to be 300 million years. Because one thing, at least, was clear: neither Lyell's theory of gradual geological evolution nor Darwin's own theory of evolution had any validity unless one reckoned with tremendously long periods of time." |
| “那么地球存在到底有多久了? ” | "How old is the earth?" |
| “据我们今天所知，应该有四十六亿年了。” | "Today we know that the earth is 4.6 billion years old." |
| “哇！” | "Wow!" |
| “我们刚才已经谈到达尔文提出的生物进化的证据，就是那些在岩石各层结构中发现的一层层化石矿床。另外一个证据则是各现存物种的地理分布情况。在这方面，达尔文的科学之旅提供了许多完整的新资料。他亲眼看到同一个地区内的同一种动物彼此之间有极细微的差异。此外，他在加拉帕哥斯群岛，尤其是在厄瓜多尔西部，也发现了一些很有趣的现象。” | "Up to now, we have looked at one of Darwin's arguments for biological evolution, namely, the stratified deposits of fossils in various layers of rock. Another argument was the geographic distribution of living species. This was where Darwin's scientific voyage could contribute new and extremely comprehensive data. He had seen with his own eyes that the individuals of a single species of animal within the same region could differ from each other in only the minutest detail. He made some very interesting observations on the Galapagos Islands, west of Ecuador, in particular." |
| 物竞天择“是什么现象? ” | "Tell me about them." |
| “加拉帕哥斯群岛是一小群火山岛，因此那儿的动植物并没有很大的差异。但使达尔文感到兴趣的是它们之间的细微差异。他发现，他在每个岛屿上看到的大海龟都和其他岛屿有些不同。难道上帝为每个岛屿各创造了一种海龟吗? ” | "The Galapagos Islands are a compact group of volcanic islands. There were therefore no great differences in the plant and animal life there. But Darwin was interested in the tiny differences. On all the islands, he came across giant tortoises that were slightly different from one island to another. Had God really created a separate race of tortoises for each and every island?" |
| “嗯，这确实是一个问题。” | "It's doubtful." |
| “达尔文在加拉帕哥斯群岛上观察到的鸟类生态更令人惊讶。 | "Darwin's observations of bird life on the Galapagos were even more striking. |
| 他发现每个岛屿上的雀鸟都各有特色，尤其是在鸟喙的形状上。达尔文指出，这些差异与雀鸟在各个岛屿上觅食的方式有很密切的关系。鸟喙又尖又长的地雀是以松子为食，小鸣雀是以昆虫为食，树雀则以树皮和树枝里的白蚁为食……每一种雀的鸟喙形状都完女迁就它摄取的食物种类。于是他想，这些雀可不可能有共同的祖先呢? 它们是不是因为千百年来不断适应各个岛屿不同的环境之后才变成新的品种呢? ” | The Galapagos finches were clearly varied from island to island, especially as regards the shape of the beak. Darwin demonstrated that these variations were closely linked to the way the finches found their food on the different islands. The ground finches with steeply profiled beaks lived on pine cone seeds, the little warbler finches lived on insects, and the tree finches lived on termites extracted from bark and branches ... Each and every one of the species had a beak that was perfectly adapted to its own food intake. Could all these finches be descended from one and the same species? And had the finches adapted to their surroundings on the different islands over the ages in such a way that new species of finches evolved?" |
| “这就是他得到的结论，不是吗? ” | "That was the conclusion he came to, wasn't it?" |
| “是的。达尔文可能就是在加拉帕哥斯群岛上变成一位‘达尔文主义者’的。他还发现当地的动物与他在南美洲见到的许多种类非常相似。于是他问：上帝真的一次就创造了这些各有细微差异的动物吗? 还是它们是进化而来的? 他开始愈来愈怀疑物种不会改变的说法。不过，对于进化现象发生的过程，他还是提不出合理的解释。不过，后来他又发现了一个现象，显示地球上所有的动物可能是互相关联的。” | "Yes. Maybe that was where Darwin became a 'Darwinist'--on the Galapagos Islands. He also observed that the fauna there bore a strong resemblance to many of the species he had seen in South America. Had God once and for all really created all these animals slightly different from each other--or had an evolution taken place? Increasingly, he began to doubt that all species were immutable. But he still had no viable explanation as to how such an evolution had occurred. But there was one more factor to indicate that all the animals on earth might be related." |
| “什么现象? ” | "And what was that?" |
| “就是哺乳动物胚胎发育的情况。如果你把狗、蝙蝠、兔子和人类早期的胚胎拿来比较，你会发现它们非常相似，几乎难以分辨。一直要到非常晚期之后，你才能分别人类的胚胎与兔子的胚胎。这不正显示我们和这些动物是远亲吗? ” | "The development of the embryo in mammals. If you compare the embryos of dogs, bats, rabbits, and humans at an early stage, they look so alike that it is hard to tell the difference. You cannot distinguish a human embryo from a rabbit embryo until a very late stage. Shouldn't this indicate that we are distant relatives?" |
| “可是这时他仍然无法解释进化的现象是如何发生的。” | "But he had still no explanation of how evolution happened?" |
| “他时常想到莱尔所说的细微的变化经过长时间作用后可以造成很大效果的理论。不过他仍然找不到一个可以解释各种现象的通则。此外，他对法国动物学家拉马克的理论也很熟悉。拉马克指出，各个物种会逐渐发现自己所需的特征。例如长颈鹿之所以长了一个长脖子就是因为它们世世代代都伸长了脖子去吃树上的叶子。拉马克认为每一种动物透过自己的努力获取的特征会遗传给下一代。可是达尔文并不接受这种‘后天特征’遗传论，因为拉马克并没有任何证据证明他这项大胆的说法。不过这时达尔文开始往另外一个较为明显的方向思考。我们几乎可以说物种进化现象后面的实际机转恰恰就在他的眼前。” | "He pondered constantly on [yell's theory of the minute changes that could have great effect over a long period of time. But he could find no explanation that would apply as a general principle. He was familiar with the theory of the French zoologist Lamarck, who had shown that the different species had developed the characteristics they needed. Giraffes, for example, had developed long necks because for generations they had reached up for leaves in the trees. Lamarck believed that the characteristics each individual acquires through his own efforts are passed on to the next generation. But this theory of the heredity of 'acquired characteristics' was rejected by Darwin because Lamarck had no proof of his bold claims. However, Darwin was beginning to pursue another, much more obvious line of thought. You could almost say that the actual mechanism behind the evolution of species was right in front of his very nose." |
| “是什么呢? ” | "So what was it?" |
| “我宁愿让你自己想出来。所以我要问你：如果你有三只母牛，但你所有的饲料只够养两只，那你会怎样办呢? ” | "I would rather you worked the mechanism out for yourself. So I ask: If you had three cows, but only enough fodder to keep two of them alive, what would you do?" |
| “我想我只好把其中一只杀了。” | "I suppose I'd have to slaughter one of them." |
| “好……那么你要杀哪一只呢? ” | "All right... which one would you slaughter?" |
| “我想我会杀那只产奶最少的。” | "I suppose I'd slaughter the one that gave the least milk." |
| “是吗? ” | "Would you?" |
| “是的，这不是很合理吗? ” | "Yes, that's logical, isn't it?" |
| “这正是人类千百年来所做的事，可是我们还没讲完那两只牛的事。假设你希望其中一只能生小牛，你会选哪一只? ” | "That is exactly what mankind had done for thousands of years. But we haven't finished with your two cows yet. Suppose you wanted one of them to calve. Which one would you choose?" |
| “最会产奶的那一只。这样它生的小牛以后可能比较会产奶。” | "The one that was the best milker. Then its calf would probably be a good milker too." |
| “这么说，你比较喜欢产奶多的母牛。那么现在还有一个问题：如果你去打猎，而你有两条猎狗，可是必须放弃其中一只。那么你会留下哪一只? ” | "You prefer good milkers to bad, then. Now there's one more question. If you were a hunter and you had two gundogs, but had to give up one of them, which one would you keep?" |
| “我当然会留下比较能够找到猎物的那只。” | "The one that's best at finding the kind of game I shoot, obviously." |
| “对，你会选择那只比较好的猎狗。这正是一万多年来人们豢养牲，的方式。从前的母鸡不一定每周下五个蛋，羊也不一定会产那么多羊毛，马儿也不一定像现在这么强壮敏捷。在这方面，饲主做了人为的选择。同样的道理也适用于植物。如果有品种比较好的马铃薯，你一定不会种那比较差的，你也不会浪费时间去砍那些不会结穗的玉米。达尔文指出，没有一只母牛、一株玉米、一只狗或一只雀是完全一样的。大自然造成了许多差异。即使是同一品种，也没有两个个体会一模一样。你喝下蓝色瓶子的水时，可能有过这种经验。” | "Quite so, you would favor the better gundog. That's exactly how people have bred domestic animals for more than ten thousand years, Sophie. Hens did not always lay five eggs a week, sheep did not always yield as much wool, and horses were not always as strong and swift as they are now. Breeders have made an artificial selection. The same applies to the vegetable kingdom. You don't plant bad potatoes if there are good seed potatoes available, and you don't waste time cutting wheat that yields no grain. Darwin pointed out that no cows, no stalks of wheat, no dogs, and no finches are completely alike. Nature produces an enormous breadth of variation. Even within the same species, no two individuals are exactly alike. You probably experienced that for yourself when you drank the blue liquid." |
| “可不是嘛!” | "I'll say." |
| “所以达尔文开始问：大自然是否也有同样的机转? 大自然是否也可能选择哪些物种可以存活? 而这种选择淘汰的过程在历经很长的时间之后是否可能形成新的植物或动物品种? ” | "So now Darwin had to ask himself: could a similar mechanism be at work in nature too? Is it possible that nature makes a 'natural selection' as to which individuals are to survive? And could such a selection over a very long period of time create new species of flora and fauna?" |
| “我猜答案是肯定的。” | "I would guess the answer is yes." |
| “这时达尔文仍然无法确知这种‘天择’的过程是如何发生的。 | "Darwin could still not quite imagine how such a natural selection could take place. |
| 但在一八三八年十月，也就是他乘猎犬号返航整整两午后，他偶然读到了一本由一位人口研究专家马尔萨斯(ThomasMalthus)所写的一本小书，书名叫《人口论》。马尔萨斯撰写此书的灵感是得自那位发明避雷针等东西的美国人富兰克林。富兰克林曾经指出，如果没有受到大自然的限制，一种植物或动物将会遍布全球。但是由于世上有许多物种，因此这些物种会彼此制衡。” | But in October 1838, exactly two years after his return on the Beagle, he chanced to come across a little book by the specialist in population studies, Thomas Malthus. The book was called An Essay on the Principle of Population. Malthus got the idea for this essay from Benjamin Franklin, the American who in-vented the lightning conductor among other things. Franklin had made the point that if there were no limiting factors in nature, one single species of plant or animal would spread over the entire globe. But because there are many species, they keep each other in balance." |
| “这点我可以了解。” | "I can see that." |
| “马尔萨斯将这个观念加以发展，并应用于全球人口上。他相信人类的生殖力很强，因此世界上出生的儿童人数永远多过能够存活的人数。他认为既然粮食的生产永远无法赶得上人口的增加，因此有一大部分人口注定要在求生存的竞争中落败。那些能够存活、长大并延续种族生命的人一定是那些在生存竞争中表现最好的人。” | "Malthus developed this idea and applied it to the world's population. He believed that mankind's ability to procreate is so great that there are always more children born than can survive. Since the production of food can never keep pace with the increase in population, he believed that huge numbers were destined to succumb in the struggle for existence. Those who survived to grow up-- and perpetuate the race--would therefore be those who came out best in the struggle for survival." |
| “听起来很有道理。” | "That sounds logical." |
| “这正是达尔文一直在寻找的普遍性机转。他以此来解释进化发生的过程：进化是生存竞争中自然淘汰的结果。在这个过程中，那些最能够适应环境的人就存活下来，继续繁衍种族。这是他在《物种起源论》一书中所提的第二个理论。他在书中写道：在所有动物中，大象是生育速度最慢的一种。但如果所有的幼象都得以存活，则在七百五十年之后，一对大象将可有一千九百万个后代。” | "But this was actually the universal mechanism that Darwin had been searching for. Here was the explanation of how evolution happens. It was due to natural selection in the struggle for life, in which those that were best adapted to their surroundings would survive and perpetuate the race. This was the second theory which he proposed in The Origin of Species. He wrote: The elephant is reck-oned the slowest breeder of all known animals,' but if it had six young and survived to a hundred, 'after a period of from 740 to 750 years there would be nearly nineteen million elephants alive, descended from the first pair.' " |
| “那么一只可以产下几千个卵的鳕鱼就更不用说了。” | "Not to mention all the thousands of cods' eggs from a single cod." |
| “达尔文进一步指出，生存竞争在那些彼此最为相似的物种之间往往也最激烈，因为它们必须争夺同样一些食物。在这种情况下，纵使只比别人多占一点点优势——也就是说与别人有一点点差异——也会使情况大不相同。生存竞争愈激烈，进化到新物种的速度也愈快，到最后只剩下最能适应环境的品种可以生存下来，其他的则会灭绝。” | "Darwin further proposed that the struggle for survival is frequently hardest among species that resemble each other the most. They have to fight for the same food. There, the slightest advantage--that is to say, the infinitesimal variation--truly comes into its own. The more bitter the struggle for survival, the quicker will be the evolution of new species, so that only the very best adapted will survive and the others will die out." |
| “那么食物愈少，生育数量愈多的种类进化的速度也就愈快哼? ” | "The less food there is and the bigger the brood, the quicker evolution happens?" |
| “没错。可是这不只是食物多寡的问题而已。如何避免被其他动物吃掉也是很重要的。举例来说，动物有没有保护色、是否能跑得很快、是否能辨识有敌意的动物或(在最糟的情况下)是否能闻出驱虫剂的味道，都可能攸关它是否能生存。如果能分泌一种毒液杀死敌人也很有用。这也是为什么这么多仙人掌都有毒的原因。由于沙漠中几乎没有其他植物生长，因此仙人掌特别容易受到那些草食类动物的伤害。” | "Yes, but it's not only a question of food. It can be just as vital to avoid being eaten by other animals. For example, it can be a matter of survival to have a protective camouflage, the ability to run swiftly, to recognize hostile animals, or, if the worst comes to the worst, to have a repellent taste. A poison that can kill predators is quite useful too. That's why so many cacti are poisonous, Sophie. Practically nothing else can grow in the desert, so this plant is especially vulnerable to plant-eating animals." |
| “所以它们多半也都有刺。” | "Most cacti are prickly as well." |
| “除此之外，生物繁衍能力的强弱显然也是很重要的。达尔文非常仔细地研究了植物巧妙的传粉方式。植物借着色彩美丽的花朵和迷人的香味来吸引昆虫为它传粉。鸟儿唱出美妙的歌声也是为了同样的目的。一只安静、忧郁、对母牛没有兴趣的公牛对于传宗接代可是一点用处也没有，因为这样的公牛会立刻绝种。公牛生命中唯一的目的，就是长到发育成熟后与母牛交配以繁衍种族。这就像是一场接力赛一样。那些因为某种原因不能将它们的基因传给下一代的动物会不断被淘汰，整个种族也就因此愈来愈进步。而那些存活下来的品种所不断累积井保存的最重要特征之一就是抵抗疾病的能力。” | "The ability to reproduce is also of fundamental importance, obviously. Darwin studied the ingenuity of plant pollination in great detail. Flowers glow in glorious hues and exude delirious scents to attract the insects which are instrumental in pollination. To perpetuate their kind, birds trill their melodious tones. A placid or melancholy bull with no interest in cows will have no interest for genealogy either, since with characteristics like these, its line will die out at once. The bull's sole purpose in life is to grow to sexual maturity and reproduce in order to propagate the race. It is rather like a relay race. Those that for one reason or another are unable to pass on their genes are continually discarded, and in that way the race is continually refined. Resistance to disease is one of the most important characteristics progressively accumulated and preserved in the variants that survive." |
| “所以一切的物种都愈来愈进步哼? ” | "So everything gets better and better?" |
| “这种不断淘汰的结果就是那些最能够适应某种环境或某种生态体系的品种就能够在那个环境中长期繁衍种族。可是在这个环境中占优势的特征不见得能在另一个环境中占到便宜。例如，对某些加拉帕哥斯群岛上的雀儿来说，飞翔能力很重要。可是在一个必须从土里挖出食物而且没有敌人的地方，会不会飞就不重要了。 | "The result of this continual selection is that the ones best adapted to a particular environment--or a particular ecological niche--will in the long term perpetuate the race in that environment. But what is an advantage in one environment is not necessarily an advantage in another. For some of the Galapagos finches, the ability to fly was vital. But being good at flying is not so necessary if food is dug from the ground and there are no predators. |
| 千百年来之所以有这么多不同的动物品种出现，就是因为自然环境中有这么多种不同的情况。” | The reason why so many different animal species have arisen over the ages is precisely because of these many niches in the natural environment." |
| “可是即使这样，人类还是只有一种呀!” | "But even so, there is only one human race." |
| “这是因为人有一种独特的能力可以适应生活中不同的情况。 | "That's because man has a unique ability to adapt to different conditions of life. |
| 达尔文最感到惊讶的事情之一就是提耶拉德傅耶哥(TierradelFuego)的印第安人居然可以在当地如此恶劣的气候下生活。可是这并不表示所有的人类都是一样的。那些住在赤道附近的人皮肤的颜色就要比住在北方的人要黑，因为黑皮肤可以使他们免于受到日照的伤害。白种人如果长期暴露在阳光下比较容易得皮肤癌。” | One of the things that amazed Darwin most was the way the Indians in Tierra del Fuego managed to live under such terrible climatic conditions. But that doesn't mean that all human beings are alike. Those who live near the equator have darker skins than people in the more northerly climes because their dark skin protects them from the sun. White people who expose themselves to the sun for long periods are more prone to skin cancer." |
| “住在北方国家的人有白皮肤是否也是一种优点呢? ” | "Is it a similar advantage to have white skin if you live in northern countries?" |
| “是的，要不然地球上的每一个人皮肤都是黑的了。白皮肤在日晒后比较容易制造维他命，这在日照很少的地方是很重要的。当然，到了今天这点就没有那么重要了，因为我们可以透过饮食得到足够的阳光维他命。可是在大自然中没有一件事是偶然的。每一件事都是一些微小的改变在无数个世代的过程中产生作用的结果。” | "Yes, otherwise everyone on earth would be dark-skinned. But white skin more easily forms sun vitamins, and that can be vital in areas with very little sun. Nowa-days that is not so important because we can make sure we have enough sun vitamins in our diet. But nothing in nature is random. Everything is due to infinitesimal changes that have taken effect over countless generations." |
| “想起来还真有趣!” | "Actually, it's quite fantastic to imagine." |
| “确实如此。说到这里，我们可以用下面这些话来总结达尔文的进化论……” | "It is indeed. So far, then, we can sum up Darwin's theory of evolution in a few sentences." |
| “请说。” | "Go ahead!" |
| “我们可以说地球生物进化的‘原料’就是同一种生物之间不断出现的个体差异，再加上子孙的数量庞大，以致只有一小部分能够存活。而进化的实际‘机转’(或驱动力)则是生存竞争中的自然淘汰作用。这种淘汰过程可以确保最强者或‘最适者’能够生存下泉。” | "We can say that the 'raw material' behind the evolution of life on earth was the continual variation of individuals within the same species, plus the large number of progeny, which meant that only a fraction of them survived, the actual 'mechanism,' or driving force, behind evolution was thus the natural selection in the struggle for survival. This selection ensured that the strongest, or the 'fittest,' survived." |
| “听起来跟算术题目一样合理。当时人对《物种起源论》这本书的反应如何? ” | "It seems as logical as a math sum. How was The Origin of Species received?" |
| “它引起了激烈的争辩。教会提出强烈抗议，科学界则反应不一。其实这并不令人惊讶。毕竟，达尔文的理论把上帝与世界之间的距离拉远了很多。不过，也有人宣称，创造一些具有进化能力的生物要比创造一些固定不变的生物更伟大。” | "It was the cause of bitter controversies. The Church protested vehemently and the scientific world was sharply divided. That was not really so surprising. Darwin had, after all, distanced God a good way from the act of creation, although there were admittedly some who claimed it was surely greater to have created something with its own innate evolutionary potential than simply to create a fixed entity." |
| 突然间，苏菲从椅子上跳起来。 | Suddenly Sophie jumped up from her chair. |
| “你看那里1”她喊。 | "Look out there!" she cried. |
| 她指着窗外。只见湖边有一对男女手牵着手在走路。两人都是一丝不挂。 | She pointed out of the window. Down by the lake a man and a woman were walking hand in hand. They were completely naked. |
| “那是亚当和夏娃。”艾伯特说。“他们逐渐被迫与小红帽和梦游奇境的爱丽丝等人为伍了。所以他们才会在这里出现。” | "That's Adam and Eve," said Alberto. "They were gradually forced to throw in their lot with Little Red Ridinghood and Alice in Wonderland. That's why they have turned up here." |
| 苏菲走到窗前去看他们，可是他们很快就消失在林间。 | Sophie went to the window to watch them, but they soon disappeared among the trees. |
| “这是因为达尔文相信人类也是从动物进化而来的吗? ” | "Because Darwin believed that mankind was descended from animals?" |
| “一八七一年，达尔文发表了《人的由来》(TheDescentofMan)这本书。他在书中提醒大家注意人与动物之间许多极为相似之处，并提出一个理论，认为人与类人猿必定是在某段时间由同一祖先进化而来的。这时，科学家已经相继在直布罗陀岩(RockofGibraltar)和德国的尼安德(Neanderthal)等地发现了第一批某种绝种人类的头骨化石。奇怪的是，一八七一年这次引起的反对声浪反而比一八五九年达尔文发表《物种起源论》那一次要小。不过，他的第一本书事实上已经隐约指出人是从动物进化而来的。我曾经说过，达尔文在一八八二年去世时，以科学先驱的身份被隆重地葬在西敏寺。” | "In 1871 Darwin published The Descent of Man, in which he drew attention to the great similarities between humans and animals, advancing the theory that men and anthropoid apes must at one time have evolved from the same progenitor. By this time the first fossil skulls of an extinct type of man had been found, first in the Rock of Gibraltar and some years later in Neanderthal in Germany. Strangely enough, there were fewer protests in T871 than in 1859, when Darwin published The Origin of Species. But man's descent from animals had been implicit in the first book as well. And as I said, when Darwin died in 1882, he was buried with all the ceremony due to a pioneer of science." |
| “这么说他最后还是得到了应有的荣耀和地位? ” | "So in the end he found honor and dignity?" |
| “是的，最后是这样。不过在那之前他曾经被形容成英国最危险的人物。” | "Eventually, yes. But not before he had been described as the most dangerous man in England." |
| “天哪!” | "Holy Moses!" |
| “当时有一位上流社会的女士曾经写道：让我们希望这不是真的。如果是真的；希望不会有太多人知道。另一位很杰出的科学家也表示了类似的看法，他说：这真是一个令人很难为情的发现，愈少人谈论它愈好。” | " 'Let us hope it is not true,' wrote an upper-class lady, 'but if it is, let us hope it will not be generally known.' A distinguished scientist expressed a similar thought: 'An embarrassing discovery, and the less said about it the better.' " |
| “这几乎可以证明人和鸵鸟有血缘关系!” | "That was almost proof that man is related to the ostrich!" |
| “说得好。不过我们现在说这种话当然是比较容易了。达尔文的理论提出后，当时的人们突然不得不重新调整他们对于《创世记》的看法。年轻的作家罗斯金(JohnRuskin)如此形容他的感觉：‘真希望这些地质学家能够放过我。如今在圣经的每一个章节后面，我都可以听到他们的锤子敲打的声音。’” | "Good point. But that's easy enough for us to say now. People were suddenly obliged to revise their whole approach to the Book of Genesis. The young writer John Ruskin put it like this: 'If only the geologists would leave me alone. After each Bible verse I hear the blows of their hammers.' " |
| “这些锤子敲打的声音是指他自己对上帝话语的怀疑吗? ” | "And the blows of the hammers were his doubts about the word of God?" |
| “应该是这样，因为当时被推翻的不仅是上帝造人的说法。达尔文理论的重点也在于人是由一些偶然发生的变化所形成的。更糟的是，达尔文使得人变成生存竞争这种冷酷事实下的产物。” | "That was presumably what he meant. Because it was more than the literal interpretation of the story of creation that toppled. The essence of Darwin's theory was the utterly random variations which had finally produced Man. And what was more, Darwin had turned Marv into a product of something as unsentimental as the struggle for existence." |
| 遗传与突变“达尔文有没有解释这种偶然的差异是如何发生的? ” | "Did Darwin have anything to say about how such random variations arose?" |
| “这是他理论中最弱的一环。达尔文对于遗传没有什么概念，他只知道在交配的过程中发生了某些事情。因为一对父母从来不会有两个完全一样的子女，每个子女之间总是会有些微的差异。此外，这种方式很难产生新的特征。更何况有些植物和动物是靠插枝或单细胞分裂等方式来繁衍的。关于那些差异如何发生的问题，达尔文主义如今已经被所谓的‘新达尔丈主义’取代。” | "You've put your finger on the weakest point in his theory. Darwin had only the vaguest idea of heredity. Something happens in the crossing. A father and mother never get two identical offspring. There is always some slight difference. On the other hand it's difficult to produce anything really new in that way. Moreover, there are plants and animals which reproduce by budding or by simple cell division. On the question of how the variations arise, Darwin's theory has been supplemented by the so-called neo-Darwinism." |
| “什么是新达尔文主义? ” | "What's that?" |
| “就是说所有的生命和所有的繁殖过程基本上都与细胞分裂有关。当一个细胞分裂成两个时，就产生了两个一模一样、具有相同遗传因子的细胞。我们说细胞分裂的过程就是一个细胞复制自己的动作。” | "All life and all reproduction is basically a matter of cell division. When a cell divides into two, two identical cells are produced with exactly the same hereditary factors. In cell division, then, we say a cell copies itself." |
| “然后呢? ” | "Yes?" |
| “在这个过程当中，偶尔会有一些很小的错误发生，导致那个被复制出来的细胞并不与母细胞完全相同。用现代生物学的术语来说，这就是‘突变’。有些突变是不相干的，但有些突变则可能对个体的行为造成明显的影响。这些突变可能有害，而此类对于物种有害的‘变种’将不断被淘汰。许多疾病事实上就是突变所引起的。 | "But occasionally, infinitesimal errors occur in the process, so that the copied cell is not exactly the same as the mother cell. In modern biological terms, this is a mutation. Mutations are either totally irrelevant, or they can lead to marked changes in the behavior of the individual. They can be directly harmful, and such 'mutants' will be continually discarded from the large broods. Many diseases are in fact due to mutations. |
| 不过有时候，突变的结果可能会使个体拥有一些优势，使它能在生存竞争中立于不败之地。” | But sometimes a mutation can give an individual just that extra positive characteristic needed to hold its own in the struggle for existence." |
| “譬如说脖子变长等等? ” | "Like a longer neck, for instance?" |
| “对于长颈鹿何以有如此长的脖子，拉马克的解释是因为它们总是必须伸长脖子到上面去吃树叶。但根据达尔文的看法，这种特征并不会传给下一代。他认为长颈鹿的长脖子是个体差异的结果。 | "Lamarck's explanation of why the giraffe has such a long neck was that giraffes have always had to reach upwards. But according to Darwinism, no such inherited characteristic would be passed on. Darwin believed that the giraffe's long neck was the result of a variation. |
| 新达尔文主义则指出这种差异形成的原因，借以补充说明。” | Neo-Darwinism supplemented this by showing a clear cause of just that particular variation." |
| “是因为突变吗? ” | "Mutations?" |
| “没错。遗传因素的偶然改变使得长颈鹿的某位祖先有一个比别人稍长的脖子。当食物有限时，这个特征就变得很重要了，能够把脖子伸到树木最高处的那只鹿就可以活得最好。我们也可以想象这些‘原始长颈鹿’在进化的过程中如何发展了掘地觅食的能力。经过很长的一段时期后，某种现在早已绝迹的动物有可能会分化成两个品种。我们还可以举出一些比较近代的例子来说明自然淘汰的过程是如何进行的。” | "Yes. Absolutely random changes in hereditary factors supplied one of the giraffe's ancestors with a slightly longer neck than average. When there was a limited supply of food, this could be vital enough. The giraffe that could reach up highest in the trees managed best. We can also imagine how some such 'primal giraffes' evolved the ability to dig in the ground for food. Over a very long period of time, an animal species, now long extinct, could have divided itself into two species. We can take some more recent examples of the way natural selection can work." |
| “好啊!” | "Yes, please." |
| “英国有一种蝴蝶叫做斑蝶。它们住在白桦树的树干上。十八世纪时，大多数斑蝶都是银灰色的。你猜这是什么缘故? ” | "In Britain there is a certain species of butterfly called the peppered moth, which lives on the trunks of silver birches. Back in the eighteenth century, most peppered moths were silvery gray. Can you guess why, Sophie?" |
| “这样它们才不容易被那些饥饿的鸟发现呀。” | "So they weren't so easy for hungry birds to spot." |
| “可是，由于某些偶然的突变，时常会出现一些颜色较黑的斑蝶。你想这些比较黑的斑蝶会怎样? ” | "But from time to time, due to quite chance mutations, some darker ones were born. How do you think these darker variants fared?" |
| “它们比较容易被看见，因此也比较容易被饥饿的鸟吞吃。” | "They were easier to see, so they were more easily snapped up by hungry birds." |
| “没错。因为在那个环境里，桦树的树干是银灰色的，所以比较暗的颜色就变成了不利的特征，也因此在数量上有所增加总是那些颜色较白的斑蝶，可是后来那个环境发生了一件事：在许多地方原本银色的桦树树干被工厂的煤烟染黑了。这时候你想那些斑蝶会变成怎样? ” | "Yes, because in that environment--where the birch trunks were silver--the darker hue was an unfavorable characteristic. So it was always the paler peppered moths that increased in number. But then something happened in that environment. In several places, the silvery trunks became blackened by industrial soot. What do you think happened to the peppered moths then?" |
| “这个嘛，那些颜色较黑的就比较容易存活啦。” | "the darker ones survived best." |
| “确实如此，所以它们的数量很快就增加了。从一八四八年到一九四八年，若干地方黑色斑蝶的比例从百分之一增加到百分之九十九。这是因为环境改变了，颜色白不再是一个优点。相反的，那些白色的‘输家’一出现在黑色的桦树树干上就马上被鸟儿吃掉了。不过，后来又发生了一件很重要的事：由于工厂减少使用煤炭并改善过滤设备的结果，近来的环境已经变得比较干净了。” | "Yes, so now it wasn't long before they increased in number. From 1848 to 1948, the proportion of dark peppered moths increased from 1 to 99 percent in certain places. The environment had changed, and it was no longer an advantage to be light. On the contrary. The white 'losers' were weeded out with the help of the birds as soon as they appeared on the birch trunks. But then something significant happened again. A decrease in the use of coal and better filtering equipment in the factories has recently produced a cleaner environment." |
| “这么说那些桦树又变回银色的哼? ” | "So now the birches are silver again?" |
| “对。也因此斑蝶又开始恢复原来的银白色，这就是我们所称的适应环境。这是一种自然法则。” | "And therefore the peppered moth is in the process of returning to its silvery color. This is what we call adaptation. It's a natural law." |
| “嗯，我明白了。” | "Yes, I see." |
| “不过也有很多人类干涉环境的例子。” | "But there are numerous examples of how man interferes in the environment." |
| “比如说? ” | "Like what?" |
| “例如，人们不断利用各种杀虫剂来扑杀害虫。最初效果非常好，可是当你在一块地或一座果园里喷洒杀虫剂时，事实上你是为那些害虫制造了一场小小的生态灾难。由于不断突变的结果，一种可以抵抗现有杀虫剂的害虫就产生了。结果这种害虫就变成‘赢家’，可以随心所欲了。因此，人们试图扑灭害虫的结果，反而使得有些害虫愈来愈难对付。当然，这是因为那些存活下来的都是一些抵抗力最强的品种。” | "For example, people have tried to eradicate pests with various pesticides. At first, this can produce excellent results. But when you spray a field or an orchard with pesticides, you actually cause a miniature ecocatastrophe for the pests you are trying to eradicate. Due to continual mutations, a type of pest develops that is resistant to the pesticide being used. Now these 'winners' have free play, so it becomes harder and harder to combat certain kinds of pest simply because of man's attempt to eradicate them. The most resistant variants are the ones that survive, of course." |
| “挺可怕的。” | "That's pretty scary." |
| “这当然值得我们深思。同样的，我们也一直试图对付那些寄生在我们体内的细菌。” | "It certainly is food for thought. We also try to combat parasites in our own bodies in the form of bacteria." |
| “我们用盘尼西林或其他种抗生素来对付它们。” | "We use penicillin or other kinds of antibiotic." |
| “没错。对于这些小魔鬼来说，盘尼西林也是一个‘生态灾难’。 | "Yes, and penicillin is also an ecocatastrophe for the little devils. |
| 可是当我们继续使用盘尼西林时，我们就不断使得某些细菌产生抗药性，因此造成了一个比从前更难对付的细菌群。我们发现我们必须使用愈来愈强的抗生素，直到……” | However, as we continue to administer penicillin, we are making certain bacteria resistant, thereby cultivating a group of bacteria that is much harder to combat than it was before. We find we have to use stronger and stronger antibiotics, until . . ." |
| “直到最后它们从我们的嘴巴里爬出来? 那时候我们是不是该用枪射杀它们? ” | "Until they finally crawl out of our mouths? Maybe we ought to start shooting them?" |
| “这也许有一点太夸张了。但很明显的，现代医药已经造成一个很严重的进退两难的局面。问题并不仅仅在于某种细菌已经变得更顽强。在过去，有许多小孩因为得了各种疾病而夭折，有时甚至只有少数能够存活。现代医药虽然改善了这个现象，却也使得自然淘汰的作用无法发挥。某种可以帮助一个人克服一种严重疾病的药物，长期下来可能会导致整个人类对于某些疾病的抵抗力减弱。如果我们对所谓的‘遗传卫生’毫不注意，人类的品质可能会逐渐恶化。人类的基因中抵抗严重疾病的能力将会减弱。” | "That might be a tiny bit exaggerated. But it is clear that modern medicine has created a serious dilemma. The problem is not only that a single bacterium has become more virulent. In the past, there were many children who never survived--they succumbed to various diseases. Sometimes only the minority survived. But in a sense modern medicine has put natural selection out of commission. Something that has helped one individual over a serious illness can in the long run contribute to weakening the resistance of the whole human race to certain diseases. If we pay absolutely no attention to what is called hereditary hygiene, we could find ourselves facing a degeneration of the human race. Mankind's hereditary potential for re-sisting serious disease will be weakened." |
| “真可怕!” | "What a terrifying prospect!" |
| “一个真正的哲学家不能避免指出一些‘可怕的’事实，只要他相信那是真的。现在让我们再来做个总结。” | "But a real philosopher must not refrain from pointing out something 'terrifying' if he otherwise believes it to be true. So let us attempt another summary." |
| “好。” | "Okay." |
| “我们可以说生命是一个大型的摸彩活动。只有中奖的号码才能被人看见。” | "You could say that life is one big lottery in which only the winning numbers are visible." |
| “这是什么意思? ” | "What on earth do you mean?" |
| “因为那些在生存竞争中失败的人就消失了。在这场摸彩活动中，为地球上每一种动植物逐一抽奖的过程要花上几百万年的时间。至于那些没有中奖的号码则只出现一次，因此现存的各种动植物全部都是这场生命大摸彩活动中的赢家。” | "Those that have lost in the struggle for existence have disappeared, you see. It takes many millions of years to select the winning numbers for each and every species of vegetable and animal on the earth. And the losing numbers--well, they only make one appearance. So there are no species of animal or vegetable in existence today that are not winning numbers in the great lottery of life." |
| “因为只有最好的才能存活。” | "Because only the best have survived." |
| “是的，可以这么说。现在，麻烦你把那个家伙——那个动物园园长——带来的图画递给我好吗? ” | "Yes, that's another way of saying it. And now, if you will kindly pass me the picture which that fellow--that zookeeper--brought us . . ." |
| 苏菲把图递过去给他。上面有一边是诺亚方舟的画像，另外一边则画着一个各种不同动物的演化树图表。艾伯特把这一边拿给她看。 | Sophie passed the picture over to him. The picture of Noah's Ark covered one side of it. The other was devoted to a tree diagram of all the various species of animals. This was the side Alberto was now showing her. |
| “这个简图显示各种动植物的分布。你可以看到这些不同的动物各自属于不同的类、纲和门。” | "Our Darwinian Noah also brought us a sketch that shows the distribution of the various vegetable and animal species. You can see how the different species belong in the different groups, classes, and subkingdoms." |
| “对。” | "Yes." |
| “人和猴子一样属于所谓的灵长类。灵长类属于哺乳类，而所有的哺乳类动物都属于脊椎动物，脊椎动物又属于多细胞动物。” | "Together with monkeys, man belongs to the so-called primates. Primates are mammals, and all mammals belong to the vertebrates, which again belong to the multi-cellular animals." |
| “简直像是亚理斯多德的分类一样。” | "It's almost like Aristotle." |
| “没错。但这幅简图不只显示今天各种动物的分布，也多少说明了进化的历史。举个例子，你可以看到鸟类在某个时候从爬虫类分了出来，而爬虫类又在某个时候从两栖类分了出来，两栖类则是从鱼类分出来的。” | "Yes, that's true. But the sketch illustrates not only the distribution of the different species today. It also tells something of the history of evolution. You can see, for example, that birds at some point parted from reptiles, and that reptiles at some point parted from amphibia, and that amphibia parted from fishes." |
| “嗯，很清楚。” | "Yes, it's very clear." |
| “一类动物之所以会分成两种，就是因为突变的结果造成了新的品种。这是为什么在历经千万年后有这么多不同的门和纲出现的原因。事实上在今天，全世界大约有一百多万种动物，而这一百多万种只是那些曾经活在地球上的物种的一小部分而已。举个例子，你会发现一个名叫‘三叶虫类’的动物现在已经完全绝种了。” | "Every time a line divides into two, it's because mutations have resulted in a new species. That is how, over the ages, the different classes and subkingdoms of animals arose. In actual fact there are more than a million animal species in the world today, and this million is only a fraction of the species that have at some time lived on the earth. You can see, for instance, that an animal group such as the Trilobita is totally extinct." |
| “而在最下面的是单细胞动物。” | "And at the bottom are the monocellular animals." |
| “这些单细胞动物有一些可能在这二十亿年来一直都没有改变。你也可以看到从单细胞生物这里有一条线连接到植物，因为植物也非常可能和动物来自同样的原始细胞。” | "Some of these may not have changed in two billion years. You can also see that there is a line from these monocellular organisms to the vegetable kingdom. Because in all probability plants come from the same primal cell as animals." |
| “嗯，我看到了，可是有一件事情我不大懂。” | "Yes, I see that. But there's something that puzzles me." |
| “什么事? ” | "Yes?" |
| “这个最初的原始细胞又是从哪里来的呢? 达尔文有没有说明这点? ” | "Where did this first primal cell come from? Did Darwin have any answer to that?" |
| “我不是说过他是一个非常谨慎的人吗? 但在这个问题上他提出了一个可以说不大缜密的猜测。他写道…… | "I said, did I not, that he was a very cautious man. But as regards that question, he did permit himself to propose what one might call a qualified guess. He wrote: |
| 如果(啊，这是怎样一种可能性呀㈠我们可以想象有一小摊热热的水，里面有各种氨盐、磷盐、阳光、热、电等等，而且有一个蛋白质化合物正在里面。这个化合物可能会发生一些化学合成的现象，并经历更加复杂的变化......” | If (and O, what an if!) we could picture some hot little pool in which all manner of ammoniacal and phosphorous salts, light, heat, electricity and so forth were present, and that a protein compound were to be chemically formed in it, ready to undergo even more complicated changes ..." |
| “然后呢? ” | "What then?" |
| “达尔文想说的是最初的活细胞有可能是由无机物形成的，在这方面他又说对了。现代的科学家也认为原始的生命形式正是从达尔丈所描述的那种‘一小摊热热的水’里形成的。” | "What Darwin was philosophizing on here was how the first living cell might have been formed out of inorganic matter. And again, he hit the nail right on the head. Scientists of today think the first primitive form of life arose in precisely the kind of 'hot little pool' that Darwin pictured." |
| “然后呢? ” | "Go on." |
| “到这里已经讲得差不多了。我们现在就不再谈达尔文，我们要谈谈有关地球生命起源的最新发现。” | "That will have to suffice because we're leaving Darwin now. We're going to jump ahead to the most recent findings about the origins of life on earth." |
| “我很心急，大概没有人知道生命是如何开始的吧? ” | "I'm rather apprehensive. Does anybody really know how life began?" |
| “也许是这样，但有愈来愈多的资料让我们可以揣测生命可能是如何开始的。 | "Maybe not, but more and more pieces of the puzzle have fallen into place to form a picture of how it may have begun. |
| 我们先确定地球上所有的生命，包括动物与植物在内——是由同样一些物质组成的。生命最简单的定义是：生命是一种物质，这种物质在有养分的液体里能够自行分化成两个完全一样的单位。这个过程是由一种我们称为DNA的物质控制的。所谓DNA就是我们在所有活细胞里面都可以发现的染色体(或称为遗传结构)。我们同时也使用DNA分子这个名词，因为DNA事实上是一个复合的分子(或称为巨分子)。问题在于这世上第一个分于是如何形成的。” | Let us first establish that all life on earth--both animal and vegetable--is constructed of exactly the same substances. The simplest definition of life is that it is a substance which in a nutrient solution has the ability to subdivide itself into two identical parts. This process is governed by a substance we call DNA. By DNA we mean the chromosomes, or hereditary structures, that are found in all living cells. We also use the term DNA molecule, because DNA is in fact a complex molecule--or macro-molecule. The question is, then, how the first molecule arose." |
| “答案呢? ” | "Yes?" |
| “地球是在四十六亿年前太阳系出现时形成的。它最初是一个发热体，后来逐渐冷却。现代科学家相信生命就是在大约三十亿年到四十亿年之前开始的。” | "The earth was formed when the solar system came into being 4.6 billion years ago. It began as a glowing mass which gradually cooled. This is where modern science believes life began between three and four billion years ago." |
| “听起来实在不太可能呀。” | "It sounds totally improbable." |
| “在还没听完前，你不可以这样说。首先你要了解地球当时的面貌和今天大不相同。由于没有生命，因此大气层里也没有氧气，氧气最初是由植物行光合作用所制造的。而没有氧气这件事可说关系重大，因为可能形成DNA的生命细胞是不可能在一个含有氧气的大气层里产生的。” | "Don't say that before you have heard the rest. First of all, our planet was quite different from the way it looks today. Since there was no life, there was no oxygen in the atmosphere. Free oxygen was first formed by the photosynthesis of plants. And the fact that there was no oxygen is important. It is unlikely that life cells--which, again, can form DNA--could have arisen in an atmosphere containing oxygen." |
| “为什么呢? ” | "Why?" |
| “因为氧气会造成强烈的反应。像DNA这样的复合分子在还没来得及形成前，它的分子细胞早就被氧化了。” | "Because oxygen is strongly reactive. Long before complex molecules like DNA could be formed, the DNA molecular cells would be oxydized." |
| “喔!” | "Really." |
| “这是我们为什么可以确定现在地球不可能会再有新的生命(包括细菌和病毒)形成的缘故。地球上所有生物存在的时间一定走相当的；大象的家族史和最小的细菌一样悠久。我们几乎可以说一只大象(或一个人)事实上是一群单细胞生物的集合体，因为我们体内的每一个细胞都有同样的遗传物质。我们会成为什么样的人，完全是由这些隐藏在每一个小小细胞里面的物质决定的。” | "That is how we know for certain that no new life arises today, not even so much as a bacterium or a virus. All life on earth must be exactly the same age. An elephant has just as long a family tree as the smallest bacterium. You could almost say that an elephant--or a human being-- is in reality a single coherent colony of monocellular creatures. Because each cell in our body carries the same hereditary material. The whole recipe of who we are lies hidden in each tiny cell." |
| “想起来真奇怪!” | "That's an odd thought." |
| “生命最神秘的地方之一在于；虽然所有不同的遗传特征不见得都活跃在每个细胞内，但多细胞动物的细胞还是能够执行它特殊的功能。有些遗传特征(或称基因)是‘活跃的’，有些是‘不活跃的’。一个肝脏细胞所制造的蛋白质和神经细胞或皮肤细胞不同。 | "One of life's great mysteries is that the cells of a multicellular animal have the ability to specialize their function in spite of the fact that not all the different hereditary characteristics are active in all the cells. Some of these characteristics--or genes--are 'activated' and others are 'deactivated.' A liver cell does not produce the same proteins as a nerve cell or a skin cell. |
| 但这三种细胞都有同样的DNA分子，同样含有决定各个有机体形貌的所有遗传物质。 | But all three types of cell have the same DMA molecule, which contains the whole recipe for the organism in question. |
| 在最初的时候，由于大气层里没有氧气，地球的四周也就没有一层可以保护它的臭氧层。这表示没有东西可以挡住来自宇宙的辐射线。这点也是很重要的，因为这种辐射线可能有助于第一个复合分子的形成。这类的宇宙辐射线是真正促使地球上各种化学物质开始结合成为一个复杂的巨分子的能量。” | "Since there was no oxygen in the atmosphere, there was no protective ozone layer around the earth. That means there was nothing to stop the radiation from the cosmos. This is also significant because this radiation was probably instrumental in forming the first complex molecule. Cosmic radiation of this nature was the actual energy which caused the various chemical substances on the earth to start combining into a complicated macro-molecule." |
| “喔。” | "Okay." |
| “我现在要做个总结：所有生命都赖以组成的复合分子要能够形成，至少要有两个条件：一、大气层里不能有氧气，二、要受到宇宙辐射线的照射。” | "Let me recapitulate: Before such complex molecules, of which all life consists, can be formed, at least two conditions must be present: there must be no oxygen in the atmosphere, and there must be access for cosmic radiation." |
| “我懂了。” | "I get it." |
| “在这‘一小摊热热的水’(现代科学家时常称之为‘原始汤’)里，曾经形成了一个巨大而复杂的巨分子。这个分子有一种很奇妙的特性可以自行分裂成两个一模一样的单位。于是，漫长的进化过程就这样开始了。简单一点说，这个巨分子就是最初的遗传物质，也就是最初的DNA或是第一个活细胞。它不断分裂再分裂，但从一开始，在分裂过程中就不断有变化产生。历经千万年后，这些单细胞的有机体中，有一个突然和一个更复杂的多细胞有机体连结上了。就这样，植物的光合作用开始了，大气层慢慢有了氧气。这个现象造成了两个结果；第一，含氧的大气层使得那些可以用肺呼吸的动物逐渐进化。第二，大气层如今已可以保护各种生命，使他们不致受到宇宙辐射线的伤害。说也奇怪，这种辐射线原本可能是促使第一个细胞形成的重要推动力，但却也会对所有的生物造成伤害。” | "In this 'hot little pool'--or primal soup, as it is often called by modern scientists--there was once formed a gigantically complicated macromolecule, which had the wondrous property of being able to subdivide itself into two identical parts. And so the long evolutionary process began, Sophie. If we simplify it a bit, we can say that we are now talking of the first hereditary material, the first DNA or the first living cell. It subdivided itself again and again--but from the very first stage, transmutation was occurring. After aeons of time, one of these monocellular organisms connected with a more complicated multicel-lular organism. Thus the photosynthesis of plants also began, and in that way the atmosphere came to contain oxygen. This had two results: first, the atmosphere permitted the evolution of animals that could breathe with the aid of lungs. Secondly, the atmosphere protected life from the harmful cosmic radiation. Strangely enough, this radiation, which was probably a vital 'spark' in the formation of the first cell, is also harmful to all forms of life." |
| “可是大气层不可能在一夜之间形成。那最早的一些生物是怎么捱过来的呢? ” | "But the atmosphere can't have been formed overnight. How did the earliest forms of life manage?" |
| “生命最初开始于原始‘海’，也就是我们所说的‘原始汤’。那些生物可能生活在其中，因此而得免于辐射线的伤害。一直到很久很久以后，当海洋里的生物已经形成了一个大气层时，最早的一批两栖类动物才开始爬上陆地。至于后来发生的事，我们已经讲过了。于是，我们今天才能坐在这栋林间的小木屋里，回顾这个已经有三四十亿年的过程。透过我们，这个漫长的过程本身终于开始逐渐了解自己了。” | "Life began in the primal 'seas'--which are what we mean by primal soup. There it could live protected from the harmful rays. Not until much later, when life in the oceans had formed an atmosphere, did the first amphibians crawl out onto land. The rest is what we have already talked about. And here we are, sitting in a hut in the woods, looking back on a process that has taken three or four billion years. And in us, this long process has finally become aware of itself." |
| “可是你还是不认为所有的事都是在很偶然的情况下发生的? ” | "And yet you don't think it all happened quite accidentally?" |
| “我从来没有说过这样的话。无论如何，这块板子上的图表显示进化仍有一个方向。这几千万年来，动物已经发展出一套愈来愈复杂的神经系统，脑子也愈来愈大。我个人认为，这绝不是偶然的。 你说呢? ” | "I never said that. The picture on this board shows that evolution had a direction. Across the aeons of time animals have evolved with increasingly complicated nerve systems--and an ever bigger brain. Personally, I don't think that can be accidental. What do you think?" |
| “我想人类之所以有眼睛绝非偶然。你难道不认为我们能够看到周遭的世界这件事是很有意义的吗? ” | "It can't be pure chance that created the human eye. Don't you think there is meaning in our being able to see the world around us?" |
| “说来好笑，达尔文也曾经对眼睛发展的现象感到不解。他不大能够接受像眼睛这样精巧敏锐的东西会是纯粹物竞天择作用之下的产物。” | "Funnily enough, the development of the eye puzzled Darwin too. He couldn't really come to terms with the fact that something as delicate and sensitive as an eye could be exclusively due to natural selection." |
| 苏菲坐在那儿，看着艾伯特。她心想，她现在能够活着，而且只能活一次，以后就永远不能复生，这件事是多么奇怪呀J突然间她脱口念道： | Sophie sat looking up at Alberto. She was thinking how odd it was that she should be alive now, and that she only lived this one time and would never again return to life. Suddenly she exclaimed: |
| “一世人劳苦奔忙有何益? ” | What matters our creative endless toil, When, at a snatch, oblivion ends the coil? |
| 艾伯特皱着眉头向她说： | Alberto frowned at her. |
| “你不可以这样说。这是魔鬼说的话。” | "You must not talk like that, child. Those are the words of the Devil." |
| “魔鬼? ” | "The Devil?" |
| “就是歌德作品《浮士德》里面的曼菲斯多弗里斯(Mephistopheles)。” | "Or Mephistopheles--in Goethe's Faust 'Was soil uns denn das ew'ge Schaffen! Geschaffenes zu nichts hinweg-zuraffen. " |
| “但这话究竟是什么意思呢? ” | "But what do those words mean exactly?" |
| “浮士德死时，回顾他一生的成就，他用一种胜利的语气说： | "As Faust dies and looks back on his life's work, he says in triumph: |
| ‘此时我便可呼喊： | Then to the moment could I say: |
| 停驻吧!美妙的时光! | Linger you now, you are so fair! |
| 我在人世的日子 | Now records of my earthly day |
| 会留下印记， | No flights of aeons can impair-- |
| 任万代光阴飞逝也无法抹去，我在这样的预感中欣喜无比， | Foreknowledge comes, and fills me with such bliss, |
| 这是我生命中最崇高的瞬际。’” | I take my joy, my highest moment this." |
| “嗯，很有诗意。” | "That was very poetic." |
| “可是后来轮到魔鬼说话了。浮士德一死，他便说： | "But then it's the Devil's turn. As soon as Faust dies, he exclaims: |
| 谈到既往，不过是蠢话一句! | A foolish word, bygone. |
| 过去的已经过去， | How so then, gone? |
| 消失在虚无里，一切又从零开始！ | Gone, to sheer Nothing, past with null made one! |
| 一生劳苦奔忙有何益? | What matters creative endless toil, |
| 到头终究须把眼儿闭！ | When, at a snatch, oblivion ends the coil? |
| ‘消逝了！’这个谜可有尽期? | It is bygone'--How shall this riddle run? |
| 正仿佛一切不曾开始， | As good as if things never had begun, |
| 若再回头重新活过一天， | Yet circle back, existence to possess: |
| 我情愿选择永恒的太虚。” | I'd rather have Eternal Emptiness." |
| “这太悲观了。我比较喜欢第一段。即使生命结束了，浮士德仍旧认为他留下的足迹是有意义的。” | "That's pessimistic. I liked the first passage best. Even though his life was over, Faust saw some meaning in the traces he would leave behind him." |
| “所以，达尔文的理论不是正好让我们体认到我们是大千世界的一部分，在这个世界里，每一个细微的生物都有它存在的价值吗? | "And is it not also a consequence of Darwin's theory that we are part of something all-encompassing, in which every tiny life form has its significance in the big picture? |
| 苏菲，我们就是这个活的星球。地球是航行在宇宙中燃烧的大阳四周的一艘大船。而我们每一个人则是满载基因航行过生命的一条小船。当我们安全地把船上的货品运到下一个港口时，我们就没有白活了。英国诗人兼小说家哈代(ThomasHardy)在《变形》这首诗中表达过同样的想法： | We are the living planet, Sophie! We are the great vessel sailing around a burning sun in the universe. But each and every one of us is also a ship sailing through life with a cargo of genes. When we have carried this cargo safely to the next harbor--we have not lived in vain. Thomas Hardy expresses the same thought in his poem Transformations': |
| 这紫杉的一截 | Portion of this yew |
| 是我先人的旧识， | Is a man my grandsire knew, |
| 树干底的枝桠： | Bosomed here at its foot: |
| 许是他的发妻， | This branch may be his wife, |
| 原本鲜活的血肉之躯， | A ruddy human life |
| 如今皆化为嫩绿的新枝。 | Now turned to a green shoot. |
| 这片草地必然是百年前那渴求安眠女子的化身， | These grasses must be made Of her who often prayed, Last century, for repose; |
| 而许久前我无缘相识的那位佳丽， | And the fair girl long ago |
| 或者已凝为 | Whom I often tried to know |
| 这株蔷薇的魂魄。 | May be entering this rose. |
| 所以他们并未长眠于地下， | So, they are not underground, |
| 而只是化做花树的血脉 | But as nerves and veins abound |
| 经络充斥于天地万物之间， | In the growths of upper air, |
| 再次领受阳光雨露 | And they feel the sun and rain, |
| 以及前世造 | And the energy again |
| 化赋形的活力!” | That made them what they were!" |
| “好美呀！” | "That's very pretty." |
| “我们不能再讲下去了。我只想说：下一章！” | "But we will talk no more. I simply say next chapter!' |
| “哦，别再说那些反讽的话吧！” | "Oh, stop all that irony!" |
| “我说：下一章!你得听我的话。” | "New chapter, I said! I shall be obeyed!" |
| 30 - 佛洛伊德 | 30 - Freud |
| ……他内心出现那股令人讨厌的自大的冲动…… | ... the odious egoistic impulse that had emerged in her... |
| 席德夹着那本厚重的讲义夹从床上跳起来。她“砰”一声把它扔到书桌上，抓起衣服，冲进浴室，在莲蓬头下站了两分钟，然后就火速穿好衣服，跑到楼下。 | Hilde Moller Knag jumped out of bed with the bulky ring binder in her arms. She plonked it down on her writing desk, grabbed her clothes, and dashed into the bathroom. She stood under the shower for two minutes, dressed herself quickly, and ran downstairs. |
| “席德，早餐已经好了。” | "Breakfast is ready, Hilde!" |
| “我得先去划船。” | "I just have to go and row first." |
| “可是，席德……!” | "But Hilde... !" |
| 她出了门，穿过花园，跑到小小的平台那儿。她把系船的绳索解开，跳进船里，在海湾里愤怒而快速地划着，直到她平静下来为止。 | She ran out of the house, down the garden, and out onto the little dock. She untied the boat and jumped down into it. She rowed around the bay with short angry strokes until she had calmed down. |
| 苏菲，我们就是这个活的星球。地球是航行在宇宙中燃烧的大阳四周的一艘大船。而我们每一个人则是满载基因航行过生命的一条小船。当我们安全地把船上的货品运到下一个港口时，我们就没有白活了…… | "We are the living planet, Sophie! We are the great vessel sailing around a burning sun in the universe. But each and every of us is also a ship sailing through life with a cargo of genes. When we have carried this cargo safely to the next harbor--we have not lived in vain..." |
| 她记得这段话的每一个字。这是为她而写的，不是为了苏菲，而是为她。讲义夹里的每一个字都是爸爸为她而写的。 | She knew the passage by heart. It had been written for her. Not for Sophie, for her. Every word in the ring binder was written by Dad to Hilde. |
| 她把桨靠在桨架上，把它们收进来。这时船微微的在水面上摇晃，激起的涟漪轻轻拍击着船头。 | She rested the oars in the oarlocks and drew them in. The boat rocked gently on the water, the ripples slapping softly against the prow. |
| 她就像浮在黎乐桑海湾水面上的这条小船一样，也只不过是生命表面一个微不足道的东西。 | And like the little rowboat floating on the surface in the bay at Lillesand, she herself was just a nutshell on the surface of life. |
| 但在这里面，苏菲和艾伯特又在哪里呢? 是呀，他们会在哪里呢? | Where were Sophie and Alberto in this picture? Yes, where were Alberto and Sophie? |
| 她不太能够了解他们怎么可能只是她父亲脑子里的一些“电磁波”。她不能了解——当然也不愿接受——他们为何只是由一些白纸和她父亲的手提式打字机色带上的油墨所形成的东西。果真如此，那也可以说她自己只不过是一个由某一天在‘那一小摊热热的水’里突然有了生命的蛋白质复合物的集合体。可是她不止于是这样而已。她是席德。 | She could not fathom that they were no more than "electromagnetic impulses" in her father's brain. She could not fathom, and certainly not accept, that they were only paper and printer's ink from a ribbon in her father's portable typewriter. One might just as well say that she herself was nothing but a conglomeration of protein compounds that had suddenly come to life one day in a "hot little pool." But she was more than that. She was Hilde Moller Knag. |
| 她不得不承认那个讲义夹是一份很棒的礼物，也不得不承认爸爸的确碰触到了她内心某种永恒事物的核心。 | She had to admit that the ring binder was a fantastic present, and that her father had touched the core of something eternal in her. But she didn't care for the way he was dealing with Sophie and Alberto. |
| 可是她不喜欢他对苏菲和艾伯特的强硬姿态。 | She would certainly teach him a lesson, even before he got home. |
| 她一定要给他一个教训，在他还没回到家之前。她觉得这是她应该为他们两人做的事。席德已经可以想象父亲在卡斯楚普机场的模样，他会像发疯似的跑来跑去。 | She felt she owed it to the two of them. Hilde could already imagine her father at Kastrup Airport, in Copenhagen. She could just see him running around like mad. |
| 席德现在又恢复正常了。她把船划回平台那儿，然后把它系紧。吃完早餐后她陪妈妈坐了很久，能够和别人聊聊诸如蛋是否有点太软这类平常的话题的感觉真好。 | Hilde was now quite herself again. She rowed the boat back to the dock, where she was careful to make it fast. After breakfast she sat at the table for a long time with her mother. It felt good to be able to talk about something as ordinary as whether the egg was a trifle too soft. |
| 一直到那天晚上她才开始继续读下去。现在剩下已经没有几页了。 | She did not start to read again until the evening. There were not many pages left now. |
| 现在，又有人敲门了。 | Once again there was a knocking on the door. |
| “我们把耳朵掩起来吧，”艾伯特说，“说不定敲门声就停了。” | "Let's just put our hands over our ears," said Alberto, "and perhaps it'll go away." |
| “不，我想看看是谁。” | "No, I want to see who it is." |
| 艾伯特跟着她走到门口。 | Alberto followed her to the door. |
| 门前的台阶上站着一个光着身子的男人。他的姿态一本正经，但除了头上戴着一顶王冠以外，全身上下什么也没穿。 | On the step stood a naked man. He had adopted a very ceremonial posture, but the only thing he had with him was the crown on his head. |
| “如何? ”他说，“你们这些人觉得朕的新衣好看吗? ” | "Well?" he said. "What do you good people think of the Emperor's new clothes?" |
| 艾伯特和苏菲都惊讶得目瞪口呆，这使得那个光着身子的男人有点着急。 | Alberto and Sophie were utterly dumbfounded. This caused the naked man some consternation. |
| “怎么回事? 你们居然都不向我鞠躬！”他喊道。 | "What? You are not bowing!" he cried. |
| 艾伯特鼓起勇气向他说：“确实如此。可是陛下您什么都没穿呀!” | "Indeed, that is true," said Alberto, "but the Emperor is stark naked." |
| 那男人仍旧是一本正经的模样。艾伯特弯下身子在苏菲的耳朵旁悄悄说： | The naked man maintained his ceremonial posture. Alberto bent over and whispered in Sophie's ear: |
| “他以为自己很体面。” | "He thinks he is respectable." |
| 听到这话，那男人气得吹胡子瞪眼睛。 | At this, the man scowled. |
| “这里难道没有什么言论管制吗? ” | "Is some kind of censorship being exercised on these premises?" he asked. |
| “很抱歉，”艾伯特说，“我们这里的人脑筋都很清醒，神智也很健全。国王陛下的穿着如此有失体面，恕我们无法让你进门。” | "Regrettably," said Alberto. "In here we are both alert and of sound mind in every way. In the Emperor's shameless condition he can therefore not cross the threshold of this house." |
| 苏菲觉得这个光着身子的男人那副正经八百的神气模样实在荒谬，便忍不住笑了出来。她的笑声仿佛是一种事先安排好的信号一般，这时，那个头上戴着王冠的男人突然意识到自己一丝不挂，便赶紧用双手把他的重要部位遮起来，大步跑向离他最近的树丛，然后就消失无踪了，也许已经加入亚当、夏娃、诺亚、小红帽和波波熊的行列。 | Sophie found the naked man's pomposity so absurd that she burst out laughing. As if her laughter had been a prearranged signal, the man with the crown on his head suddenly became aware that he was naked. Covering his private parts with both hands, he bounded toward the nearest clump of trees and disappeared, probably to join company with Adam and Eve, Noah, Little Red Riding-hood, and Winnie-the-Pooh. |
| 艾伯特和苏菲仍然站在台阶上，笑弯了腰。 | Alberto and Sophie remained standing on the step, laughing. |
| 最后艾伯特说：“我们还是进屋里，坐在刚才的位子上好了。我要和你谈佛洛伊德和他的潜意识理论。” | At last Alberto said, "It might be a good idea if we went inside. I'm going to tell you about Freud and his theory of the unconscious." |
| 他们在窗户旁坐下来。苏菲看了看她的腕表说：“已经两点半了。在举行花园宴会前我还有很多事要做呢。” | They seated themselves by the window again. Sophie looked at her watch and said: "It's already half past two and I have a lot to do before the garden party." |
| “我也是。我们再大略谈一下佛洛伊德(SigmundFreud)就好了。” | "So have I. We'll just say a few words about Sigmund Freud." |
| “他是一个哲学家吗? ” | "Was he a philosopher?" |
| 佛洛伊德“至少我们可以说他是一个文化哲学家。佛洛伊德出生于一八五六年，在维也纳大学攻读医学。他一生中大部分时间都住在维也纳，当时那里的文化气息非常浓厚。他很早就决定专攻神经学。在十九世纪末、二十世纪初，他发展了所谓的‘深度心理学’，或称‘精神分析’。” | "We could describe him as a cultural philosopher, at least. Freud was born in 1 856 and he studied medicine at the University of Vienna. He lived in Vienna for the greater part of his life at a period when the cultural life of the city was flourishing. He specialized early on in neurology. Toward the close of the last century, and far into our own, he developed his 'depth psychology' or psychoanalysis." |
| “请你说明这些名词好吗? ” | "You're going to explain this, right?" |
| “精神分析是描述一般人的内心，并治疗神经和心理失调现象的一门学问。我不想细谈佛洛伊德本人或他的著作，不过他的潜意识理论可以使我们了解人是什么。” | "Psychoanalysis is a description of the human mind in general as well as a therapy for nervous and mental disorders. I do not intend to give you a complete picture either of Freud or of his work. But his theory of the unconscious is necessary to an understanding of what a human being is." |
| “你把我的兴趣勾起来了。说下去。” | "You intrigue me. Go on." |
| “佛洛伊德主张人和他的环境之间不断有一种紧张关系存在。 | "Freud held that there is a constant tension between man and his surroundings. |
| 这种紧张关系(也就是冲突)尤其存在于他的驱策力、需要和社会的要求之间。我们可以说佛洛伊德发现了人类的驱策力。这使得他成为十九世纪末明显的自然主义潮流中一个很重要的代表性人物。” | In particular, a tension--or conflict--between his drives and needs and the demands of society. It is no exaggeration to say that Freud discovered human drives. This makes him an important exponent of the naturalistic currents that were so prominent toward the end of the nineteenth century." |
| “所谓人类的驱策力是什么意思? ” | "What do you mean by human drives?" |
| “我们的行动并不一定是根据理性的。人其实并不像十八世纪的理性主义者所想的那么理性。非理性的冲动经常左右我们的思想、梦境和行动。这种不理性的冲动可能是反映我们的基本需求。 | "Our actions are not always guided by reason. Man is not really such a rational creature as the eighteenth-century rationalists liked to think. Irrational impulses often determine what we think, what we dream, and what we do. Such irrational impulses can be an expression of basic drives or needs. |
| 例如，人类的性冲动就像婴儿吸奶的本能一样是一种基本的驱策力。” | The human sexual drive, for example, is just as basic as the baby's instinct to suckle." |
| “然后呢? ” | "Yes?" |
| “这并不是什么新发现，但佛洛伊德指出这些基本需求可能会被‘伪装’或‘升华’，并在我们无从察觉的情况下主宰我们的行动。 | "This in itself was no new discovery. But Freud showed that these basic needs can be disguised or 'sublimated,' thereby steering our actions without our being aware of it. |
| 他并且指出，婴儿也会有某种性反应。但维也纳那些高尚的中产阶级人士极为排斥这个‘婴儿性反应’的说法，佛洛伊德也因此成为一个很不受欢迎的人。” | He also showed that infants have some sort of sexuality. The respectable middle-class Viennese reacted with abhorrence to this suggestion of the 'sexuality of the child' and made him very unpopular." |
| “我一点也不惊讶。” | "I'm not surprised." |
| “我们称这种反应为‘维多利亚心态’，就是把每一件与性有关的事视为禁忌的一种态度。佛洛伊德在从事心理治疗时发现婴儿也会有性反应，因此他的说法是有实验根据的。他也发现有许多形式的精神失调或心理失调可以追溯到童年时期的冲突。后来他逐渐发展出一种我们称之为‘灵魂溯源学’的治疗方式。” | "We call it Victorianism, when everything to do with sexuality is taboo. Freud first became aware of children's sexuality during his practice of psychotherapy. So he had an empirical basis for his claims. He had also seen how numerous forms of neurosis or psychological disorders could be traced back to conflicts during childhood. He gradually developed a type of therapy that we could call the archeology of the soul." |
| “什么叫灵魂溯源学? ” | "What do you mean by that?" |
| “考古学家借着挖掘古老的历史文物以找寻远古时代的遗迹。 | "An archeologist searches for traces of the distant past by digging through layers of cultural history. |
| 首先他可能会找到一把十八世纪的刀子。再往地下更深处挖掘时，他可能会发现一把十四世纪的梳子，再向下挖时，可能又会找到一个第五世纪的瓮。” | He may find a knife from the eighteenth century. Deeper in the ground he may find a comb from the fourteenth century--and even deeper down perhaps an urn from the fifth centuryB.C." |
| “然后呢? ” | "Yes?" |
| “同样的，精神分析学家在病人的配合下，可以在病人的心灵深处挖掘，并找出那些造成病人心理失调的经验。因为根据佛洛伊德的说法，我们都会把所有经验的记忆储藏在内心深处。” | "In a similar way, the psychoanalyst, with the patient's help, can dig deep into the patient's mind and bring to light the experiences that have caused the patient's psychological disorder, since according to Freud, we store the memory of all our experiences deep inside us." |
| “喔，我懂了。” | "Yes, I see." |
| “精神分析医师也许可以追溯病人以往的一个不幸经验。这个经验虽然被病人压抑多年，但仍然埋藏在他的内心，咬啮着他的身心。医师可以使病人再度意识到这个‘伤痛经验’，让他或她可以‘解决它’，心病自然就可以痊愈。” | "The analyst can perhaps discover an unhappy experience that the patient has tried to suppress for many years, but which has nevertheless lain buried, gnawing away at the patient's resources. By bringing a 'traumatic experience' into the conscious mind--and holding it up to the patient, so to speak--he or she can help the patient 'be done with it,' and get well again." |
| “听起来很有道理。” | "That sounds logical." |
| “可是我讲得大快了。我们还是先看看佛洛伊德如何形容人的心灵吧。你有没有看过刚出生的婴儿? ” | "But I am jumping too far ahead. Let us first take a look at Freud's description of the human mind. Have you ever seen a newborn baby?" |
| “我有一个呀岁大的表弟。” | "I have a cousin who is four." |
| “当我们刚来到这世界时，我们会用一种直接而毫不感到羞耻的方式来满足我们身体与心灵的需求。如果我们没有奶喝或尿布湿了，我们就会大哭。我们也会直接表达我们对身体上的接触或温暖拥抱的需求。佛洛伊德称我们这种‘快乐原则’为‘本我’。我们在还是婴儿时，几乎就只有一个‘本我’。” | "When we come into the world, we live out our physical and mental needs quite directly and unashamedly. If we do not get milk, we cry, or maybe we cry if we have a wet diaper. We also give direct expression to our desire for physical contact and body warmth. Freud called this 'pleasure principle' in us the id. As newborn babies we are hardly anything but id." |
| “然后呢? ” | "Go on." |
| “我们带着我们内心的这个‘本我’或‘快乐原则’长大成人，度过一生。但逐渐地我们学会如何调整自己的需求以适应环境；我们学到如何调整这个‘快乐原则’以迁就‘现实原则’。用佛洛伊德的术语来说，我们发展出了一个具有这种调节功能的‘自我’。这时，即使我们想要或需要某个东西，我们也不能躺下来一直哭到我们得到那件东西为止。” | "We carry the id, or pleasure principle, with us into adulthood and throughout life. But gradually we learn to regulate our desires and adjust to our surroundings. We learn to regulate the pleasure principle in relation to the 'reality principle.' In Freud's terms, we develop an ego which has this regulative function. Even though we want or need something, we cannot just lie down and scream until we get what we want or need." |
| “当然哼。” | "No, obviously." |
| “我们可能会很想要某样外界无法接受的东西，因此我们会压抑我们的欲望。这表示我们努力要赶走这个欲望，并且将它忘记。” | "We may desire something very badly that the outside world will not accept. We may repress our desires. That means we try to push them away and forget about them." |
| “喔。” | "I see." |
| “然而，佛洛伊德还提出人类心灵中的第三因素。从婴儿时期起，我们就不断面对我们的父母和社会的道德要求。当我们做错事时，我们的父母会说：‘不要那样!’或‘别调皮了，这样不好’!即使长大成人以后，我们在脑海中仍可以听到这类道德要求和价值判断的回声。似乎这世界的道德规范已经进入我们的内心，成为我们’的一部分。佛洛伊德称这部分为‘超我’。” | "However, Freud proposed, and worked with, a third element in the human mind. From infancy we are constantly faced with the moral demands of our parents and of society. When we do anything wrong, our parents say 'Don't do that!' or 'Naughty naughty, that's bad!' Even when we are grown up, we retain the echo of such moral demands and judgments. It seems as though the world's moral expectations have become part of us. Freud called this the superego." |
| “是否就是良心呢? ” | "Is that another word for conscience?" |
| “良心是‘超我’的一部分。但佛洛伊德指出，当我们有一些‘坏的’或‘不恰当’的欲望，如色情或性的念头时，这个‘超我’会告诉我们。而就像我说过的，佛洛伊德宣称这些‘不恰当’的欲望已经在我们童年的初期就出现过了。” | "Conscience is a component of the superego. But Freud claimed that the superego tells us when our desires themselves are 'bad' or 'improper/ not least in the case of erotic or sexual desire. And as I said, Freud claimed that these 'improper' desires already manifest themselves at an early stage of childhood." |
| “怎么会呢? ” | "How?" |
| “我们现在知道婴儿喜欢抚摸他们的性器官。我们在沙滩上经常可以看到这个现象。在佛洛伊德那个时代，两三岁的婴儿如果这样做，马上就会被父母打一下手，这时也许妈妈还会说：‘调皮!’或‘不要这样’！或‘把你的手放在床单上’!” | "Nowadays we know that infants like touching their sex organs. We can observe this on any beach. In Freud's time, this behavior could result in a slap over the fingers of the two- or three-year-old, perhaps accompanied by the mother saying, 'Naughty!' or 'Don't do that!' or 'Keep your hands on top of the covers!'" |
| “多病态呀j” | "How sick!" |
| “我们因此对每一件与性和性器官有关的事情有了一种罪恶感。由于这种罪恶感一直停留在超我之中，因此许多人——佛洛伊德甚至认为是大多数人——终其一生都对性有一种罪恶感。而根据佛洛伊德的说法，性的欲望和需求事实上是人类天性中很自然而且很重要的一部分。就这样，人的一生都充满了欲望与罪恶感之间的冲突。” | "That's the beginning of guilt feelings about everything connected with the sex organs and sexuality. Because this guilt feeling remains in the superego, many people--according to Freud, most people--feel guilty about sex all their lives. At the same time he showed that sexual desires and needs are natural and vital for human beings. And thus, my dear Sophie, the stage is set for a lifelong conflict between desire and guilt." |
| “你难道不认为自从佛洛伊德的时代以来，这种冲突已经减少了很多? ” | "Don't you think the conflict has died down a lot since Freud's time?" |
| 潜意识“确实如此。但许多佛洛伊德的病人面临非常强烈的冲突，以至于得到了佛洛伊德所谓的‘精神官能症’。举例来说，他有一个女病人偷偷爱上她的姊夫，当她的姊姊因病而死时，她心想：‘他终于可以娶我了!’可是这种想法与她的超我有了正面冲突。于是她立刻压抑这种可怕的念头。换句话说，她将这个念头埋藏在她的潜意识深处。 | "Most certainly. But many of Freud's patients experienced the conflict so acutely that they developed what Freud called neuroses. One of his many women patients, for example, was secretly in love with her brother-in-law. When her sister died of an illness, she thought: 'Now he is free to marry me!' This thought was on course for a frontal collision with her superego, and was so monstrous an idea that she immediately repressed it, Freud tells us. In other words, she buried it deep in her unconscious. |
| 佛洛伊德写道：‘这个年轻的女孩于是生病了，并有严重的歇斯底里的症状。当我开始治疗她时，她似乎完全忘记了她姊姊临终的情景以及她心里出现过的那个可恨的自私欲望。但经过我的分析治疗后，她记起来了，并在一种非常激动不安的状态下将那个使她致病的时刻重新演练一次。经过这种治疗，后来她就痊愈了。’” | Freud wrote: 'The young girl was ill and displaying severe hysterical symptoms. When I began treating her it appeared that she had thoroughly forgotten about the scene at her sister's bedside and the odious egoistic impulse that had emerged in her. But during analysis she remembered it, and in a state of great agitation she reproduced the pathogenic moment and through this treatment became cured.' " |
| “现在我比较了解你为何说它是‘灵魂溯源学’了。” | "Now I better understand what you meant by an archeology of the soul." |
| “所以我们可以了解人类一般的心理状态。在有了多年治疗病人的经验后，佛洛伊德得出一个结论：人类的意识只是他的心灵中的一小部分而已。意识就像是露在海面上的冰山顶端，在海面下，也就是在人意识之外，还有‘潜意识’的存在。” | "So we can give a general description of the human psyche. After many years of experience in treating patients, Freud concluded that the conscious constitutes only a small part of the human mind. The conscious is like the tip of the iceberg above sea level. Below sea level--or below the threshold of the conscious--is the 'subconscious,' or the unconscious." |
| “这么说潜意识就是存在于我们的内心，但已经被我们遗忘，想不起来的事物哼? ” | "So the unconscious is everything that's inside us that we have forgotten and don't remember?" |
| “我们并不一定能够意识到我们曾经有过的各种经验。但那些只要我们‘用心想’便可以记起来的想法或经验，佛洛伊德称之为‘潜意识’。他所说的‘潜意识’指的是那些被我们‘压抑’的经验或想法，也就是那些我们努力要忘掉的‘不愉快’、‘不恰当’或‘丑陋’的经验。如果我们有一些不为我们的意识(或超我)所容忍的欲望或冲动，我们便会将它们埋藏起来，去掉它们。” | "We don't have all our experiences consciously present all the time. But the kinds of things we have thought or experienced, and which we can recall if we 'put our mind to it,' Freud termed the preconscious. He reserved the term 'unconscious' for things we have repressed. That is, the sort of thing we have made an effort to forget because it was either 'unpleasant','improper,' or 'nasty.' If we have desires and urges that are not tolerable to the conscious, the superego shoves them downstairs. Away with them!" |
| “我懂了。” | "I get it." |
| “这样的作用在所有健康的人身上都会发生。但有些人因为过度努力要把这些不愉快或禁忌的想法从意识中排除，以至于罹患了心理方面的疾病。被我们压抑的想法或经验会试图重新进入我们的意识。对于某些人来说，要把这类冲动排除在敏锐的意识之外，需要费很大的力气。一九O九年佛洛伊德在美国发表有关精神分析的演讲时，举了一个例子说明这种压抑的机转是如何作用的。” | "This mechanism is at work in all healthy people. But it can be such a tremendous strain for some people to keep the unpleasant or forbidden thoughts away from consciousness that it leads to mental illness. Whatever is repressed in this way will try of its own accord to reenter consciousness. For some people it takes a great effort to keep such impulses under the critical eye of the conscious. When Freud was in America in 1909 lecturing on psychoanalysis, he gave an example of the way this repression mechanism functions." |
| “我倒是很想听一听。” | "I'd like to hear that!" |
| “他提到：假设在这个演讲厅这么多安安静静、专心听讲的观众里面，有一个人很不安分。他毫无礼貌地大笑，又喋喋不休，并把脚动来动去，使我无法专心演讲。后来我只好宣布我讲不下去了。 | "He said: 'Suppose that here in this hall and in this audience, whose exemplary stillness and attention I cannot sufficiently commend, there is an individual who is creating a disturbance, and, by his ill-bred laughing, talking, by scraping his feet, distracts my attention from my task. I explain that I cannot go on with my lecture under these conditions, and thereupon several strong men among you get up and, after a short struggle, eject the disturber of the peace from the hall. |
| 这时，你们当中有三四个大汉站起来，在一阵扭打后，把那个搅局的人架了出去。于是这个搅局者就被‘压抑’了，我因此可以继续讲下去。可是为了避免那个被赶走的人再度进来捣乱，那几位执行我的意志的先生便把他们的椅子搬到门口并坐在那儿‘防御’，以继续压抑的动作。现在，如果你们将这个场景转移到心理，把这个大厅称为‘意识’，而把大厅外面称为‘潜意识’，那么你们就可以明白‘压抑’作用的过程了。” | He is now repressed, and I can continue my lecture. But in order that the disturbance may not be repeated, in case the man who has just been thrown out attempts to force his way back into the room, the gentlemen who have executed my suggestion take their chairs to the door and establish themselves there as a resistance, to keep up the repression. Now, if you transfer both locations to the psyche, calling this consciousness, and the outside the unconscious, you have a tolerably good illustration of the process of repression.' " |
| “我同意。” | "I agree." |
| “可是这个捣乱者坚持要再进来。至少那些被我们压抑的想法和冲动是这样的。这些想法不断从我们的潜意识浮现，使我们经常处于一种压力之下。这是我们为什么常常会说一些本来不想说的话或做一些本来不想做的事的缘故。因为我们的感觉和行动会受到潜意识的鼓动。” | "But the disturber of the peace insists on reentering, Sophie. At least, that's the way it is with repressed thoughts and urges. We live under the constant pressure of repressed thoughts that are trying to fight their way up from the unconscious. That's why we often say or do things without intending to. Unconscious reactions thus prompt our feelings and actions." |
| “你能不能单一个例子呢? ” | "Can you give me an example?" |
| “佛洛伊德指出这类机转有好几种。一个是他所谓的‘说溜了嘴’，也就是我们无意中说出或做出一些我们原本想要压抑的事情。佛洛伊德举了一个例子。有一个工厂的工头有一次在宴会中要向他的老板敬酒。问题是这个老板很不受人欢迎，简直就是人家所说的‘一只猪’。” | "Freud operates with several of these mechanisms. One is what he called parapraxes--slips of the tongue or pen. In other words, we accidentally say or do things that we once tried to repress. Freud gives the example of the shop foreman who was to propose a toast to the boss. The trouble was that this boss was terribly unpopular. In plain words, he was what one might call a swine." |
| “然后呢。” | "Yes?" |
| “这个工头站起来，举起他的酒杯说：让我们来敬这只猪吧！” | "The foreman stood up, raised his glass, and said 'Here's to the swine!' " |
| “真是不可思议。” | "I'm speechless!" |
| “这个工头也吓呆了。其实他说的只是他内心的真话，但他原本没打算把它说出来的。你想不想听听另外一个例子? ” | "So was the foreman. He had actually only said what he really meant. But he didn't mean to say it. Do you want to hear another example?" |
| “请讲。” | "Yes, please." |
| “一位主教应邀到当地牧师家里喝茶。这位牧师有好几个乖巧有礼貌的女儿，年纪都很小。而这位主教刚好有一个超乎寻常的大鼻子。于是牧师就事先告诫他的女儿无论如何不能提到主教的鼻子，因为孩童的压抑机转还没有发展出来，因此往往会脱口而出，说一些不该说的话。后来，主教到了，这些可爱的小女孩极力克制自己不要提到他的鼻子。她们甚至不敢看它，想要忘掉它的存在。可是她们从头到尾都想着那个鼻子。后来主教请其中一个女孩把糖递过去，于是她看着这位可敬的主教，并说：你的鼻子里放糖吗? ” | "A bishop was coming to tea with the local minister, who had a large family of nice well-behaved little daughters. This bishop happened to have an unusually big nose. The little girls were duly instructed that on no account were they to refer to the bishop's nose, since children often blurt out spontaneous remarks about people because their repressive mechanism is not yet developed. The bishop arrived, and the delightful daughters strained themselves to the utmost not to comment on his nose. They tried to not even look at it and to forget about it. But they were thinking about it the whole time. And then one of them was asked to pass the sugar around. She looked at the distinguished bishop and said, 'Do you take sugar in your nose?' " |
| “真是太糟糕了！” | "How awful!" |
| “另外一件我们可能会做的事就是‘合理化’。意思就是说，我们自己不愿意承认，也不愿意告诉别人我们做某一件事的真正动机，因为这个动机是让人无法接受的。” | "Another thing we can do is to rationalize. That means that we do not give the real reason for what we are doing either to ourselves or to other people because the real reason is unacceptable." |
| “譬如说什么? ” | "Like what?" |
| “我可以为你催眠，叫你去把窗户打开。当你被我催眠时，我告诉你当我用手指敲桌子时，你就要起来把窗户打开。接着，我开始敲打桌面，你也就跑去开窗子。事后，我问你为何要开窗户，你也许会说因为房间里大热了。可是这并不是真正的理由，只是你不愿意承认自己是因为受到了我催眠时的指令而去做那件事。这就是所谓的‘合理化’。” | "I could hypnotize you to open a window. While you are under hypnosis I tell you that when I begin to drum my fingers on the table you will get up and open the window. I drum on the table--and you open the window. Afterward I ask you why you opened the window and you might say you did it because it was too hot. But that is not the real reason. You are reluctant to admit to yourself that you did something under my hypnotic orders. So you rationalize." |
| “嗯，我明白了。” | "Yes, I see." |
| “我们几乎每天都有这种‘两面式沟通’的经验。” | "We all encounter that sort of thing practically every day." |
| “我那个四岁的表弟可能没有什么人陪他玩，所以每次我去，他总是很高兴。有一天我告诉他我得赶快回家去找我妈。你知道他说什么吗? ” | "This four-year-old cousin of mine, I don't think he has a lot of playmates, so he's always happy when I visit. One day I told him I had to hurry home to my mom. Do you know what he said?" |
| “他说什么? ” | "What did he say?" |
| “他说，她是笨蛋。” | "He said, she's stupid!" |
| “嗯，这确实是一个合理化的例子。你的表弟所说的话并不是他真正的意思。他真正想说的是要你不要走，可是他太害羞了，不敢这样说。除了‘说溜嘴’和‘合理化’之外，还有一种现象叫做‘投射，。” | "Yes, that was definitely a case of rationalizing. The boy didn't mean what he actually said. He meant it was stupid you had to go, but he was too shy to say so. Another thing we do is project." |
| “这是什么意思。” | "What's that?" |
| “就是把我们内心试图压抑的特点转移到别人身上。譬如说一个很吝啬的人会说别人斤斤计较，而一个不愿承认自己满脑子想着性的人可能愈容易对别人成天想着性的样子感到愤怒。” | "When we project, we transfer the characteristics we are trying to repress in ourselves onto other people. A person who is very miserly, for example, will characterize others as penny-pinchers. And someone who will not admit to being preoccupied with sex can be the first to be incensed at other people's sex-fixation." |
| “嗯。” | "Hmm." |
| “佛洛伊德宣称，我们每天的生活里面都充满了这类潜意识的机转。我们时常会忘记某个人的名字，在说话时摸弄自己的衣服，或移动房间里随意放置的物品。我们也时常结结巴巴或看似无辜地说错话，写错字。但佛洛伊德指出，这些举动事实上并不像我们所想的那样是意外的或无心的。这些错误事实上可能正泄漏我们内心最深处的秘密。” | "Freud claimed that our everyday life was filled with unconscious mechanisms like these. We forget a particular person's name, we fumble with our clothes while we talk, or we shift what appear to be random objects around in the room. We also stumble over words and make various slips of the tongue or pen that can seem completely innocent. Freud's point was that these slips are neither as accidental nor as innocent as we think. These bungled actions can in fact reveal the most intimate secrets." |
| “从现在起，我可要很小心地注意自己说的话。” | "From now on I'll watch all my words very carefully." |
| “就算你真的这样做，你也无法逃避你潜意识的冲动。我们应该做的其实是不要太过努力把不愉快的记忆埋藏在潜意识中。因为那就像是试图把水鼠巢穴的入口堵住一样。水鼠一定会从其他的洞口进入花园。因此，让意识与潜意识之间的门半遮半掩事实上是一件很健康的事。” | "Even if you do, you won't be able to escape from your unconscious impulses. The art is precisely not to expend too much effort on burying unpleasant things in the unconscious. It's like trying to block up the entrance to a water vole's nest. You can be sure the water vole will pop up in another part of the garden. It is actually quite healthy to leave the door ajar between the conscious and the unconscious." |
| “如果你把门锁住了，可能就会得精神病，是不是这样? ” | "If you lock that door you can get mentally sick, right?" |
| “没错。精神病患就是一种大努力把‘不愉快’的记忆排除在意识之外的人。这种人往往拚命要压抑某种经验。不过他也可能很希望医生能够帮助他回到那些伤痛的记忆。” | "Yes. A neurotic is just such a person, who uses too much energy trying to keep the 'unpleasant' out of his consciousness. Frequently there is a particular experience which the person is desperately trying to repress. He can nonetheless be anxious for the doctor to help him to find his way back to the hidden traumas." |
| “那医生会怎么做呢? ” | "How does the doctor do that?" |
| “佛洛伊德发展出一个他称为‘自由联想’的技巧。他让病人用一种很放松的姿势躺着，并说出他脑海里想到的任何事情，无论这些事情听起来有多么不相干、漫无目的、不愉快或令人难为情。他的用意是要突破病人在伤痛记忆上所加的管制，因为这些伤痛记忆正是让病人焦虑的因素。它们一直都活跃在病人的心中，只不过不在意识当中罢了。” | "Freud developed a technique which he called free association. In other words, he let the patient lie in a relaxed position and just talk about whatever came into his or her mind--however irrelevant, random, unpleasant, or embarrassing it might sound. The idea was to break through the 'lid' or 'control' that had grown over the traumas, because it was these traumas that were causing the patient concern. They are active all the time, just not consciously." |
| “是不是你愈努力去忘掉一件事情，你在潜意识里就愈容易想起这件事? ” | "The harder you try to forget something, the more you think about it unconsciously?" |
| 解梦“正是如此。所以我们必须能察觉潜意识所发出的信号。根据佛洛伊德的说法，洞悉我们的潜意识的最佳途径就是透过我们的梦境。他的主要作品所讨论的就是这个题目，书名叫《梦的解析》，出版于一九OO年。他在书中指出，我们做的梦并不是偶然的。我们的潜意识试图透过梦和我们的意识沟通。” | "Exactly. That is why it is so important to be aware of the signals from the unconscious. According to Freud, the royal road to the unconscious is our dreams. His main work was written on this subject--The Interpretation of Dreams, published in 1900, in which he showed that our dreams are not random. Our unconscious tries to communicate with our conscious through dreams." |
| “真的呀? ” | "Go on." |
| “在治疗病患多年，并且多次分析他自己的梦境之后，佛洛伊德断言所有的梦都反映我们本身的愿望。他说，这在孩童身上非常明显。他们会梦见冰淇淋和樱桃。可是在大人身上，这些想要在梦中实现的愿望都会经过伪装。这是因为即使在睡梦中，我们仍然会管制自己的想法。虽然这种管制(就是压抑的机转)在我们睡着时会减弱很多，但仍然足以使我们不愿承认的愿望在梦中受到扭曲。” | "After many years of experience with patients--and not least after having analyzed his own dreams--Freud determined that all dreams are wish fulfillments. This is clearly observable in children, he said. They dream about ice cream and cherries. But in adults, the wishes that are to be fulfilled in dreams are disguised. That is because even when we sleep, censorship is at work on what we will permit ourselves. And although this censorship, or repression mechanism, is considerably weaker when we are asleep than when we are awake, it is still strong enough to cause our dreams to distort the wishes we cannot acknowledge." |
| “所以梦才有必要加以解析。” | "Which is why dreams have to be interpreted " |
| “佛洛伊德指出，我们必须了解我们梦中的情节并不代表梦的真正意义。他把实际的梦境——也就是我们所梦见的‘影片’或‘录影带’——称为‘显梦’(manifestdream)。梦中的情景总是与前一天发生的事有关。但这个梦也有一个更深层的意义是我们的意识无法察觉的。佛洛伊德称之为潜梦意念。这些真正表现于梦境的隐藏意念可能来自很久很久以前，也许是从童年最早的时期。” | "Freud showed that we must distinguish between the actual dream as we recall it in the morning and the real meaning of the dream. He termed the actual dream image--that is, the 'film' or 'video' we dream--the manifest dream. This 'apparent' dream content always takes its material or scenario from the previous day. But the dream also contains a deeper meaning which is hidden from consciousness. Freud called this the latent dream thoughts, and these hidden thoughts which the dream is really about may stem from the distant past, from earliest childhood, for instance." |
| “所以我们要先分析梦，才能了解梦。” | "So we have to analyze the dream before we can understand it." |
| “没错。若是精神病患，则必须和治疗师一起做这件工作。不过，医师并不负责解析病患的梦，他只能在病人的配合之下做这件事。在这种情况下，医师扮演的角色正像苏格拉底所说的‘助产士’一般，协助病人解析自己的梦。” | "Yes, and for the mentally ill, this must be done in conjunction with the therapist. But it is not the doctor who interprets the dream. He can only do it with the help of the patient. In this situation, the doctor simply fulfills the function of a Socratic 'midwife,' assisting during the interpretation." |
| “我明白了。” | "I see." |
| “把潜梦意念转换成显梦的面向的工作，佛洛伊德称之为‘梦的运作’(dreamwork)。我们可以说显梦‘遮掩’或‘密隐’了做梦人真正的意念。在解释梦境时，我们必须经由相反的程序来‘揭开’或‘解密’梦的‘主题’，以便找出它的要旨。” | "The actual process of converting the latent dream thoughts to the manifest dream aspect was termed by Freud the dream work. We might call it 'masking' or 'coding' what the dream is actually about. In interpreting the dream, we must go through the reverse process and unmask or decode the motif to arrive at its theme." |
| “你可以举个例子吗? ” | "Can you give me an example?" |
| “佛洛伊德在书中举了许多例子。不过我们可以自己单一个简单的、非常佛洛伊德式的例子。假设有一个年轻人梦见他的表妹给他两个气球……” | "Freud's book teems with examples. But we can construct a simple and very Freudian example for ourselves. Let us say a young man dreams that he is given two balloons by his female cousin . . ." |
| “然后呢? ” | "Yes?" |
| “该你啦，你试试看能不能解这个梦。” | "Go on, try to interpret the dream yourself." |
| “唔……就像你说的，这里的显梦是：一个年轻人的表妹给他两个气球。” | "Hmm ... there is a manifest dream, just like you said: a young man gets two balloons from his female cousin." |
| “然后呢? ” | "Carry on." |
| “你说梦中的情境总是与前一天所发生的事有关。因此他前一天可能去参加了一个展览会，或者他可能在报纸上看了一张有关气球的照片。” | "You said the scenario is always from the previous day. So he had been to the fair the day before--or maybe he saw a picture of balloons in the newspaper." |
| “有可能是这样，不过他也可能只是看了‘气球’这个字，或一件使他想起气球的事物。” | "It's possible, but he need only have seen the word 'balloon,' or something that reminded him of a balloon." |
| “可是这个梦的‘潜梦意念’到底是什么? ” | "But what are the latent dream thoughts that the dream is really about?" |
| “你是解梦人呀]” | "You're the interpreter." |
| “也许他只是想要两三个气球。” | "Maybe he just wanted a couple of balloons." |
| “不，不是这样。当然在梦中人往往可以实现自己的愿望，这点你说对了。可是一个年轻人很少会热切的想要几个气球。就算他想要，他也不需要靠做梦的方式。” | "No, that won't work. You're right about the dream being a wish fulfillment. But a young man would hardly have an ardent wish for a couple of balloons. And if he had, he wouldn't need to dream about them." |
| “我想我懂了：他真正想要的是他的表妹，而那两个气球就是她的胸部。” | "I think I've got it: he really wants his cousin--and the two balloons are her breasts." |
| “对了，这样的解释比较有可能。而且这一定是在他对自己的愿望觉得很难为情的情况下才会做这种梦。” | "Yes, that's a much more likely explanation. And it presupposes that he experienced his wish as an embarrassment." |
| “所以说我们的梦经常是迂回曲折的? ” | "In a way, our dreams make a lot of detours?" |
| “对。佛洛伊德相信梦境乃是‘以伪装的方式满足人被压抑的愿望’。不过佛洛伊德只是当年维也纳的一个医生，因此到了现在我们实际压抑的事情可能已经改变了很多。不过他所说的梦中情节会经过伪装的机转可能仍然成立。” | "Yes. Freud believed that the dream was a 'disguised fulfillment of a repressed wish.' But exactly what we have repressed can have changed considerably since Freud was a doctor in Vienna. However, the mechanism of dis-guised dream content can still be intact." |
| “嗯，我懂了。” | "Yes, I see." |
| “佛洛伊德的精神分析在一九二O年极为重要，尤其是在精神病患的治疗方面。他的潜意识理论对于艺术与文学也有很大的影响。” | "Freud's psychoanalysis was extremely important in the 1920s, especially for the treatment of certain psychiatric patients. His theory of the unconscious was also very significant for art and literature." |
| “艺术家是不是开始对人们潜意识的精神生活有兴趣了? ” | "Artists became interested in people's unconscious mental life?" |
| “没错，虽然在十九世纪最后十年，佛洛伊德还没有发表他的精神分析理论时，所谓的意识流就已经成为主要的文学潮流。这显示佛洛伊德在一八九O午开始使用精神分析方法并不是偶然的。” | "Exactly so, although this had already become a predominant aspect of literature in the last decade of the nineteenth century--before Freud's psychoanalysis was known. It merely shows that the appearance of Freud's psychoanalysis at that particular time, the 1890s, was no coincidence." |
| “你的意思是那是当时的时代风气吗? ” | "You mean it was in the spirit of the times?" |
| “佛洛伊德本人并未宣称‘压抑’、‘防卫机转’和‘合理化’这些现象是他‘发明’的。他只是第一个把人类的这些经验应用在精神病学上的人罢了。他也是一个擅用文学的例子来说明他的理论的大师。不过我说过了，从一九二O年开始，佛洛伊德的精神分析对艺术和文学产生了更直接的影响。” | "Freud himself did not claim to have discovered phenomena such as repression, defense mechanisms, or rationalizing. He was simply the first to apply these human experiences to psychiatry. He was also a master at illustrating his theories with literary examples. But as I mentioned, from the 1920s, Freud's psychoanalysis had a more direct influence on art and literature " |
| “怎么说呢? ” | "In what sense?" |
| “诗人与画家，尤其是那些超现实主义者，开始试图将潜意识的力量用在他们的作品中。” | "Poets and painters, especially the surrealists, attempted to exploit the power of the unconscious in their work." |
| “什么是超现实主义者? ” | "What are surrealists?" |
| “超现实主义这个名词是从法文而来，意思是‘超越现实’。一九二四年时，布烈顿(AndreBreton)发表了一篇《超现实主义者宣言》，主张艺术应该来自潜意识，艺术家应该从他的梦境中自由撷取灵感，并努力迈向‘超越现实’的境界，以跨越梦与现实之间的界限。同时艺术家也有必要挣脱意识的管制，尽情挥洒文字和意象。” | "The word surrealism comes from the French, and means 'super realism.' In 1924 Andre Breton published a 'surrealistic manifesto,' claiming that art should come from the unconscious. The artist should thus derive the freest possible inspiration from his dream images and strive toward a 'super realism,' in which the boundaries between dream and reality were dissolved. For an artist too it can be necessary to break the censorship of the conscious and let words and images have free play." |
| “嗯。” | "I can see that." |
| “就某方面来说，佛洛伊德已经告诉我们其实每一个人都是艺术家。毕竟，梦也可以算是艺术作品，而每天晚上我们都会做新的梦。为了要解释病人的梦，佛洛伊德经常必须解释许多象征符号的意义，就像我们诠释一幅画或一篇文学作品一样。” | "In a sense, Freud demonstrated that there is an artist in everyone. A dream is, after all, a little work of art, and there are new dreams every night. In order to interpret his patients' dreams, Freud often had to work his way through a dense language of symbols--rather in the way we interpret a picture or a literary text." |
| “我们每天晚上都会做梦吗? ” | "And we dream every single night?" |
| “最近的研究显示，我们睡着后，有百分之二十的时间都在做梦，也就是说每晚做梦两到三个小时。如果我们在睡眠的各个阶段受到打扰，我们就会变得烦躁易怒。这正表示每一个人内心都需要以艺术的形式来表达他或她存在的情况。毕竟我们的梦是与自己有关的。我们既是导演，也是编剧和演员。一个说他不了解艺术的人显然并不十分了解自己。” | "Recent research shows that we dream for about twenty percent of our sleeping hours, that is, between one and two hours each- night. If we are disturbed during our dream phases we become nervous and irritable. This means nothing less than that everybody has an innate need to give artistic expression to his or her existential situation. After all, it is ourselves that our dreams are about We are the directors, we set up the scenario and play all the roles. A person who says he doesn't understand art doesn't know himself very well." |
| “我懂了。” | "I see that." |
| “佛洛伊德并且提出了令人印象深刻的证据，说明人心的奥妙。他治疗病人的经验使他相信，我们将我们所见、所经验的一切事物都贮存在我们意识深处的某个地方，而这些印象可能会再度浮现。有时我们会突然‘脑中一片空白’，然后过了一会，‘差点就想起来了’，然后再度‘猛然想起’。这就是原本存在于潜意识的东西突然经由那扇半开半掩的门溜进我们意识的例子。” | "Freud also delivered impressive evidence of the wonders of the human mind. His work with patients convinced him that we retain everything we have seen and experienced somewhere deep in our consciousness, and all these impressions can be brought to light again. When we experience a memory lapse, and a bit later 'have it on the tip of our tongue' and then later still 'suddenly remember it,' we are talking about something which has lain in the unconscious and suddenly slips through the half-open door to consciousness." |
| “可是有时需要花好久的时间。” | "But it takes a while sometimes." |
| 灵感“所有的艺术家都有这种经验。可是后来突然间好像所有的门、所有的抽屉都打开了，每个东西都自己滚了出来，这时我们就可以发现所有我们原本苦思不得的字句和意象。这就是潜意识的‘盖子’被揭开了。我们也可以称之为灵感。感觉上好像我们所画的、所写的东西是来自于某种外在的泉源似的。” | "All artists are aware of that. But then suddenly it's as if all doors and all drawers fly open. Everything comes tumbling out by itself, and we can find all the words and images we need. This is when we have 'lifted the lid' of the unconscious. We can call it inspiration, Sophie. It feels as if what we are drawing or writing is coming from some outside source." |
| “这种感觉一定很美妙。” | "It must be a wonderful feeling." |
| “可是你一定也有过这样的经验。这种现象经常出现于那些过度疲累的儿童身上。他们有时玩得太累了，因此在睡觉时似平是完全清醒的。突然间他们开始说故事，而且所说的话仿佛是他们还没有学过的。事实上，他们已经学过了。只是这些字眼和意念‘潜藏’在他们的潜意识中，而当所有的防备和管制都放松时，它们就浮现出来了。对于艺术家而言，不要让理性或思维压制潜意识的表达是很重要的。有一个小故事可以说明这点，你要不要听? ” | "But you must have experienced it yourself. You can frequently observe inspiration at work in children who are overtired. They are sometimes so extremely overtired that they seem to be wide awake. Suddenly they start telling a story--as if they are finding words they haven't yet learned. They have, though; the words and the ideas have lain 'latent' in their consciousness, but now, when all caution and all censorship have let go, they are surfacing. It can also be important for an artist not to let reason and reflection control a more or less unconscious expression. Shall I tell you a little story to illustrate this?" |
| “当然要啦。” | "Sure." |
| “这是一个非常严肃、非常哀伤的故事。” | "It's a very serious and a very sad story." |
| “说吧。” | "Okay." |
| “从前有一只蜈蚣，可以用它那一百只脚跳出非常美妙的舞蹈。每次它跳舞，森林中所有的动物都会跑来观赏。大家对它那美妙的舞姿都印象深刻。可是有一只动物并不喜欢看蜈蚣跳舞，那就是乌龟。” | "Once upon a time there was a centipede that was amazingly good at dancing with all hundred legs. All the creatures of the forest gathered to watch every time the centipede danced, and they were all duly impressed by the exquisite dance. But there was one creature that didn't like watching the centipede dance--that was a tortoise." |
| “它大概是嫉妒吧。” | "It was probably just envious." |
| “乌龟心想，我要怎样才能阻止蜈蚣跳舞呢? 它不能明说它不喜欢看蜈蚣跳舞，也不能说自己跳得比较好，因为那是不可能的。 | "How can I get the centipede to stop dancing? thought the tortoise. He couldn't just say he didn't like the dance. Neither could he say he danced better himself, that would obviously be untrue. |
| 因此它想了一个很恶毒的计划。” | So he devised a fiendish plan." |
| “什么计划? ” | "Let's hear it." |
| “它坐下来写了一封信给蜈蚣，说：‘喔，伟大的蜈蚣呀，我对你精湛的舞艺真是佩服极了。我很想知道你是怎么跳的。你是不是先举起你的第二十八号左脚再举起你的第三十号右脚? 还是你先举起你的第十七号右脚，再举起你的第四十四号右脚? 我热切地期待你的回信。崇拜你的乌龟敬上。，” | "He sat down and wrote a letter to the centipede. 'O incomparable centipede,' he wrote, 'I am a devoted admirer of your exquisite dancing. I must know how you go about it when you dance. Is it that you lift your left leg number 28 and then your right leg number 39? Or do you begin by lifting your right leg number 17 before you lift your left leg number 44? I await your answer in breathless anticipation. Yours truly, Tortoise." |
| “真是鬼话!” | "How mean!" |
| “蜈蚣读了信以后，马上开始思索自己是怎么跳的。它到底先举起哪一只脚? 然后又举起哪一只脚? 你猜后来发生了什么事? ” | "When the centipede read the letter, she immediately began to think about what she actually did when she danced. Which leg did she lift first? And which leg next? What do you think happened in the end?" |
| “蜈蚣从此不再跳舞了? ” | "The centipede never danced again?" |
| “正是如此。这就是理性的思考扼杀想象力的例子。” | "That's exactly what happened. And that's the way it goes when imagination gets strangled by reasoned deliberation." |
| “这真是一个悲哀的故事。” | "That was a sad story." |
| “所以一个艺术家一定要能够‘放得开’。超现实主义者就利用这点，而让事情自己发生。他们在自己的前面放了一张白纸，然后开始不假思索地写下一些东西。他们称之为‘自动写作’。这个名词源自招魂术，因为实施招魂术的灵媒相信已逝者的灵魂会指引她手上的笔。不过这些事情我们还是等到明天再说好了。” | "It is important for an artist to be able to 'let go.' The surrealists tried to exploit this by putting themselves into a state where things just happened by themselves. They had a sheet of white paper in front of them and they began to write without thinking about what they wrote. They called it automatic writing. The expression originally comes from spiritualism, where a medium believed that a departed spirit was guiding the pen. But I thought we would talk more about that kind of thing tomorrow." |
| “好吧。” | "I'd like that." |
| “从某个角度来说，超现实主义者也是一个灵媒，也就是说他是一个媒介。我们可以说他是他自己的潜意识的灵媒。事实上也许每一种创作都带有潜意识的成分。因为，我们所谓的创作究竟是什么意思? ” | "In one sense, the surrealist artist is also a medium, that is to say, a means or a link. He is a medium of his own unconscious. But perhaps there is an element of the unconscious in every creative process, for what do we actually mean by creativity?" |
| “我不知道。创作不就是你创造出某个东西吗? ” | "I've no idea. Isn't it when you create something?" |
| “差不多。创作的过程就是想象与理性的细密交织的时刻，只是人的理性常常阻塞了想象力。这可不是一件小事，因为如果没有想象力，我们就永远不可能创造出什么新的事物。我认为想象力就像是一个达尔文的系统。” | "Fair enough, and that happens in a delicate interplay between imagination and reason. But all too frequently, reason throttles the imagination, and that's serious because without imagination, nothing really new will ever be created. I believe imagination is like a Darwinian system." |
| “很抱歉，我实在不懂你的意思。” | "I'm sorry, but that I didn't get." |
| “达尔文主义主张，大自然的突变物相继出现，但其中只有一些能用。只有一些能够活下去。” | "Well, Darwinism holds that nature's mutants arise one after the other, but only a few of them can be used. Only some of them get the right to live." |
| “然后呢? ” | "So?" |
| “我们透过灵感所得到的许许多多新想法也是一样。如果我们不过分管制自己，这些‘思想的突变物’就会在我们的意识中接二连三地发生。但其中只有一些想法是可行的。这时，理智就派上用场了。 | "That's how it is when we have an inspiration and get masses of new ideas. Thought-mutants occur in the consciousness one after the other, at least if we refrain from censoring ourselves too much. But only some of these thoughts can be used. Here, reason comes into its own. |
| 因为它有一个重要的功能。打个比方，当我们把一天的收获摊在桌上时，我们必须加以挑选。” | It, too, has a vital function. When the day's catch is laid on the table we must not forget to be selective." |
| “这个比喻挺不赖的。” | "That's not a bad comparison." |
| “你可以想象如果我们任由自己说出或写出那些我们所想到(进入我们的脑波)的事，情况会变得怎么样呢? 这世界会因为这许多偶然的冲动而毁灭，因为所有的想法都没有经过拣选。” | "Imagine if everything that 'strikes us' were allowed to pass our lips! Not to speak of jumping off our notepads out of our desk drawers! The world would sink under the weight of casual impulses and no selection would have taken place." |
| “那么我们是靠理智来加以拣选啰? ” | "So it's reason that chooses between all these ideas?" |
| “对。你不认为是这样吗? 想象力也许可以创造新的事物，但却不能加以拣选。想象力是不会‘创作’的。一个创作(每一个艺术作品都是创作)乃是想象力和理智或心灵与思想)之间互相奇妙作用的结果。因为，创造的过程总是会有一些偶然的成分。你必须要先‘放羊’，然后才能‘牧羊’。” | "Yes, don't you think so? Maybe the imagination creates what is new, but the imagination does not make the actual selection. The imagination does not 'compose.' A composition--and every work of art is one--is created in a wondrous interplay between imagination and reason, or between mind and reflection. For there will always be an element of chance in the creative process. You have to turn the sheep loose before you can start to herd them." |
| 艾伯特静静地坐在那儿，凝视着窗外。这时苏菲看到湖边有一群人正在互相推挤。那是迪斯尼乐园里各种五颜六色的卡通人物。 | Alberto sat quite still, staring out of the window. While he sat there, Sophie suddenly noticed a crowd of brightly colored Disney figures down by the lake. |
| “那是高飞狗，”她大喊，“还有唐老鸭和它的侄子们……嘿，艾伯特，你有没有在听我说话呀? 还有米老鼠……” | "There's Goofy," she exclaimed, "and Donald Duck and his nephews ... Look, Alberto. There's Mickey Mouse and . . ." |
| 艾伯特转向她：“是的，孩子，这是很可悲的。” | He turned toward her: "Yes, it's very sad, child." |
| “你是什么意思? ” | "What do you mean?" |
| “我们已经变成少校的羊群中两个无助的受害者。当然，这是我自己的错。是我自己开始谈论自由联想的概念的。” | "Here we are being made the helpless victims of the major's flock of sheep. But it's my own fault, of course. I was the one who started talking about free association of ideas." |
| “你一点都不需要责怪自己呀……” | "You certainly don't have to blame yourself..." |
| “我刚才正要说想象力对于我们哲学家的重要性。为了产生新的思想，我们必须大胆地放开自己。可是现在，情况已经有点过火了。” | "I was going to say something about the importance of imagination to us philosophers. In order to think new thoughts, we must be bold enough to let ourselves go. But right now, he's going a bit far." |
| “别担心。” | "Don't worry about it." |
| “我刚才也正要提到思维的重要性，但他却在这里玩这些愚蠢之至的把戏。他真应该觉得惭愧。” | "I was about to mention the importance of reflection, and here we are, presented with this lurid imbecility. He should be ashamed of himself!" |
| “你又在反讽了吗? ” | "Are you being ironic now?" |
| “反讽的是他，不是我。可是有一点使我感到安慰，而这一点正是我的计划的基础。” | "It's he who is ironic, not me. But I have one comfort--and that is the whole cornerstone of my plan." |
| “你真的把我弄糊涂了。” | "Now I'm really confused." |
| “我们已经谈过了梦，梦也有一些反讽的意味。因为，我们除了是少校的梦里的意象之外，什么也不是了呀。” | "We have talked about dreams. There's a touch of irony about that too. For what are we but the major's dream images?" |
| “啊！” | "Ah!" |
| “可是有一件事是他没有想到的。” | "But there is still one thing he hasn't counted on." |
| “什么事? ” | "What's that?" |
| “也许他已经很难为情地意识到了自己的梦。他知道我们所说、所做的每一件事，就像做梦的人记得梦里的情节一样，因为舞动笔杆的人是他。但就算他记得我们之间所说的每一句话，他也不是完全清醒的。” | "Maybe he is embarrassingly aware of his own dream. He is aware of everything we say and do--just as the dreamer remembers the dream's manifest dream aspect. It is he who wields it with his pen. But even if he remembers everything we say to each other, he is still not quite awake." |
| “这话怎么说呢? ” | "What do you mean?" |
| “他并不知道他的潜梦意念，他忘记了这也是一个经过伪装的梦。” | "He does not know the latent dream thoughts, Sophie. He forgets that this too is a disguised dream." |
| “你说的话好奇怪呀。” | "You are talking so strangely." |
| “少校也是这么想，这是因为他不明白自己梦的语言。我们应该感到庆幸，因为这样我们才能有一些发挥的空间。有了这样的空间以后，我们不久就能够冲出他那混乱的意识，就像水鼠在夏日的阳光下欢快地跳跃一样。” | "The major thinks so too. That is because he does not understand his own dream language. Let us be thankful for that. That gives us a tiny bit of elbow room, you see. And with this elbow room we shall soon fight our way out of his muddy consciousness like water voles frisking about in the sun on a summer's day." |
| “你认为我们会成功吗? ” | "Do you think we'll make it?" |
| “我们非这样做不可。过两三天会让你大开眼界。到时候少校就不会知道那些水鼠在哪里，或者他们下次什么时候会冒出来了。” | "We must. Within a couple of days I shall give you a new horizon. Then the major will no longer know where the water voles are or where they will pop up next time." |
| “可是就算我们只是梦中的人物，我还是我妈的女儿。现在已经五点了，我得回家去筹备花园宴会了。” | "But even if we are only dream images, I am still my mother's daughter. And it's five o'clock. I have to go home to Captain's Bend and prepare for the garden party." |
| “嗯……你在回家的路上可不可以帮我一个小忙? ” | "Hmm ... can you do me a small favor on the way home?" |
| “什么忙? ” | "What?" |
| “请你试着吸引别人的注意力，让少校的眼睛一路盯着你回家。当你到家时，请你努力想着他，这样他也会想着你。” | "Try to attract a little extra attention. Try to get the major to keep his eye on you all the way home. Try and think about him when you get home--and he'll think about you too." |
| “这有什么好处呢? ” | "What good will that do?" |
| “这样我就可以不受干扰地进行我的秘密计划。我要潜进少校的潜意识，一直到下次我们再见面以前，我都会在那儿。” | "Then I can carry on undisturbed with my work on the secret plan. I'm going to dive down into the major's unconscious. That's where I'll be until we meet again." |
| 31 - 我们这个时代 | 31 - Our Own Time |
| …人是注定要受自由之苦的…… | ... man is condemned to be free... |
| 闹钟显示时间已经是二十三点五十五分了。席德躺在床上，瞪着天花板，试着做一些自由联想。 | The alarm clock showed 11:55 p.m. Hilde lay staring at the ceiling. She tried to let her associations flow freely. |
| 每次她想完了一串事情之后，就问自己为什么会想这些? | Each time she finished a chain of thoughts, she tried to ask herself why. |
| 她可不可能正试图压抑什么事情? | Could there be something she was trying to repress? |
| 她要是能够解除所有的管制就好了，这样也许她就会在醒着时做梦。不过这种想法还真有点吓人，她想。 | If only she could have set aside all censorship, she might have slid into a waking dream. A bit scary, she thought. |
| 她愈放松，让自己胡思乱想，就愈觉得自己好像在林间小湖边的小木屋中。 | The more she relaxed and opened herself to random thoughts and images, the more she felt as if she was in the major's cabin by the little lake in the woods. |
| 艾伯特的计划会是什么呢? | What could Alberto be planning? |
| 当然，艾伯特拟定计划这件事也是爸爸计划的。他是否已经知道艾伯特会用什么方式反击? 也许他也一样试图放任自己的思想，以便制造一个连自己也料想不到的结局吧。 | Of course, it was Hilde's father planning that Alberto was planning something. Did he already know what Alberto would do? Perhaps he was trying to give himself free rein, so that whatever happened in the end would come as a surprise to him too. |
| 剩下的页数已经不多了。她该不该偷看最后一页呢? 不，这样等于是作弊了。更何况，席德相信，到目前为止，最后一页会发生什么事都还不确定呢。 | There were not many pages left now. Should she take a peek at the last page? No, that would be cheating. And besides, Hilde was convinced that it was far from decided what was to happen on the last page. |
| 这不是一种很奇怪的想法吗? | Wasn't that a curious thought? |
| 讲义夹就在这里，而爸爸毕竟不可能及时赶回来再增添任何东西，除非艾伯特做了什么事。一件令人惊奇的事…… | The ring binder was right here and her father could not possibly get back in time to add anything to it. Not unless Alberto did something on his own. A surprise ... |
| 无论如何，席德自己也会想办法让爸爸吓一大跳。他管不到她，可是她又能完全管得住自己吗？ | Hilde had a few surprises up her own sleeve, in any case. Her father did not control her. But was she in full control of herself? |
| 意识是什么? 它难道不是宇宙的一个大谜题吗? 记忆又是什么?是什么东西使我们“记得”我们所看到、所经验到的每一件事情? | What was consciousness? Wasn't it one of the greatest riddles of the universe? What was memory? What made us "remember" everything we had seen and experienced? |
| 是什么样的机转使我们日复一日地做一些奇妙的梦? | What kind of mechanism made us create fabulous dreams night after night? |
| 她躺在那儿想着这些问题，并不时闭上眼睛，然后又睁开眼睛凝视着天花板。最后她就忘了睁开了。 | She closed her eyes from time to time. Then she opened them and stared at the ceiling again. At last she forgot to open them. |
| 她睡着了。 | She was asleep. |
| 后来，她被海鸥尖锐的叫声吵醒。她起床走到房间的另一头，像往常一样站在窗前，俯瞰着窗外的海湾。这已经成了她的一个习惯，不管夏天冬天都是如此。 | When the raucous scream of a seagull woke her, Hilde got out of bed. As usual, she crossed the room to the window and stood looking out across the bay. It had gotten to be a habit, summer and winter. |
| 当她站在那儿时，她突然感觉到无数种颜色在她的脑海里爆炸。她想起了自己的梦境，可是感觉上那不只是一个普通的梦，因为梦中的颜色和形状都如此生动逼真…… | As she stood there, she suddenly felt a myriad of colors exploding in her head. She remembered what she had dreamt. But it felt like more than an ordinary dream, with its vivid colors and shapes ... |
| 她梦见爸爸从黎巴嫩回到家，而这整个梦是苏菲所做的那个梦的延伸，也就是苏菲在平台上捡到金十字架的那个梦。 | She had dreamt that her father came home from Lebanon, and the whole dream was an extension of Sophie's dream when she found the gold crucifix on the dock. |
| 席德梦见自己正坐在平台的边缘，就像在苏菲梦中那样。然后她听到一个很轻柔的声音说：“我的名字叫苏菲!" | Hilde was sitting on the edge of the dock--exactly as in Sophie's dream. Then she heard a very soft voice whispering, "My name is Sophie!" |
| 席德仍旧动也不动地坐在那儿，试着分辨声音的来处。然后那轻得几乎听不见、宛如虫鸣的声音又说了：“你一定是既聋又盲!”就在那个时候，爸爸穿着联合国的制服进入花园。“席德!”他喊。席德冲向他，用双臂围着他的脖子。到这里，梦就结束了。 | Hilde had stayed where she was, sitting very still, trying to hear where the voice was coming from. It continued, an almost inaudible rustling, as if an insect were speaking to her: "You must be both deaf and blind!" Just then her father had come into the garden in his UN uniform. "Hilde!" he shouted. Hilde ran up to him and threw her arms around his neck. That's where the dream ended. |
| 她记得几行欧佛兰(Arnulf&verland)所写的诗： | She remembered some lines of a poem by Arnulf 0verland: |
| 深宵夜里因奇梦而惊醒，恍惚听见一低语的声音，宛如远处那地底的溪流，我起身相询：汝意有何求? | Wakened one night by a curious dream and a voice that seemed to be speaking to melike a far-off subterranean stream,I rose and asked: What do you want of me? |
| 当妈妈进来时，她仍旧站在窗前。 | She was still standing at the window when her mother came in. |
| “嘿!你已经醒了吗? ” | "Hi there! Are you already awake?" |
| “我不确定……” | "I'm not sure..." |
| “我大约四点钟会回到家，像平常一样。” | "I'll be home around four, as usual." |
| “好。” | "Okay, Mom." |
| “那就祝你假日愉快啦!” | "Have a nice vacation day, Hilde!" |
| “你也是!” | "You have a good day too." |
| 一听到妈妈把前门关上的声音，她马上拿着讲义夹溜回床上。 | When she heard her mother slam the front door, she slipped back into bed with the ring binder. |
| “……我要潜进少校的潜意识，一直到下次我们再见面以前，我都会在那儿。” | "I'm going to dive down into the major's unconscious. That's where I'll be until we meet again." |
| 是的，昨天她就看到这里。她用右手的食指摸摸，讲义夹只剩下几页了。 | There, yes. Hilde started reading again. She could feel under her right index finger that there were only a few pages left. |
| 苏菲离开少校的小木屋时，仍然可以看到有些迪斯尼的卡通人物还在湖边。可是当她走近时，它们似乎就溶解了。等到她走到小船边时，它们已经完全消失了。 | When Sophie left the major's cabin, she could still see some of the Disney figures at the water's edge, but they seemed to dissolve as she approached them. By the time she reached the boat they had all disappeared. |
| 她划船到对岸，并把小船拉上岸，放在芦苇丛间。这一路上她一直努力扮鬼脸并挥舞着手臂，拚命地吸引少校的注意力，好让坐在小木屋里的艾伯特能够不受干扰。 | While she was rowing she made faces, and after she had pulled the boat up into the reeds on the other side she waved her arms about. She was working desperately to hold the major's attention so that Alberto could sit undisturbed in the cabin. |
| 她一路上不停地又蹦又跳，后来又学机器人走路。为了维持少校对她的兴趣，她甚至开始唱歌。有一次她停了下来，心想艾伯特的计划究竟是什么。可是不一会，她马上制止自己。在罪恶感的驱使下，她开始爬树。 | She danced along the path, hopping and skipping. Then she tried walking like a mechanical doll. To keep the major interested she began to sing as well. At one point she stood still, pondering what Alberta's plan could be. Catching herself, she got such a bad conscience that she started to climb a tree. |
| 她尽可能爬到最高的地方。当她快爬到树顶时，突然发现自己下不来。待会儿她会再试一下，但现在她不能就这样坐在树上不动。少校会感到厌烦，然后又会开始好奇艾伯特正在做什么。 | Sophie climbed as high as she could. When she was nearly at the top, she realized she could not get down. She decided to wait a little before trying again. But meanwhile she could not just stay quietly where she was. Then the major would get tired of watching her and would begin to interest himself in what Alberto was doing. |
| 于是苏菲挥舞着手臂，并学公鸡叫了两三次，最后开始用假嗓子唱歌，这是她活到十五岁以来第一次用假嗓子唱歌。 | Sophie waved her arms, tried to crow like a rooster a couple of times, and finally began to yodel. It was the first time in her fifteen-year-old life that Sophie had yodeled. |
| 大致上来说，她对自己的表现相当满意。 | All things considered, she was quite pleased with the result. |
| 她再次试着爬下来，可是她真的是被卡住了。这时，突然有一只大雁飞来，停在苏菲攀住的一根树枝上。苏菲已经看了这么多的迪斯尼人物，因此当那只雁开口跟她说话时，她一点也不惊讶。 | She tried once more to climb down but she was truly stuck. Suddenly a huge goose landed on one of the branches Sophie was clinging to. Having recently seen a whole swarm of Disney figures, Sophie was not in the least surprised when the goose began to speak. |
| “我叫莫通，•”大雁说。“事实上我是一只家雁，可是由于情况特殊，我便和别的野雁一起从黎巴嫩飞到这里来。看起来你好像需要帮忙才能爬下来。” | "My name is Morten," said the goose. "Actually, I'm a tame goose, but on this special occasion I have flown up from Lebanon with the wild geese. You look as if you could use some help getting down from this tree." |
| “你太小了，帮不上忙。”苏菲说。 | "You are much too small to help me," said Sophie. |
| “小姐，你的结论下得大早了。应该说你自己太大才对。” | "You are jumping to conclusions, young lady. It is you who are too big." |
| “这不是一样吗? ” | "It's the same thing, isn't it?" |
| “告诉你，我曾经载着一个年纪跟你一样大的乡下小男孩飞过全瑞典。他的名字叫尼尔•侯格森(NilsHo1gersson)。” | "I would have you know I carried a peasant boy exactly your age all over Sweden. His name was Nils Holgersson." |
| “我今年十五岁了。” | "I am fifteen." |
| “尼尔十四岁。加减个一岁对体重不会有影响。” | "And Nils was fourteen. A year one way or the other makes no difference to the freight." |
| “你怎么把他载起来的? ” | "How did you manage to lift him?" |
| “我打他一巴掌，他就昏过去了。当他醒来时，身体就跟一根拇指一样大。” | "I gave him a little slap and he passed out. When he woke up, he was no bigger than a thumb." |
| “也许你也可以轻轻地打我一巴掌，因为我不能一直坐在这里。星期六我就要办一场哲学花园宴会了。” | "Perhaps you could give me a little slap too, because I can't sit up here forever. And I'm giving a philosophical garden party on Saturday." |
| “这倒挺有意思的。那我猜这大概是一本有关哲学的书。当我载着尼尔飞在瑞典上空时，我们在法姆兰区(Varmland)的马贝卡(Marbacka)着陆。尼尔在那儿遇见一位老妇人。她正计划为学童写一本有关瑞典的书。她说，这本书既要真实又要有教育价值。当她听到尼尔的奇遇时，便决定写一本有关他在雁背上所见到的事物的书。” | "That's interesting. I presume this is a philosophy book, then. When I was flying over Sweden with Nils Holgers-son, we touched down on Marbacka in Varmland, where Nils met an old woman who was planning to write a book about Sweden for schoolchildren. It was to be both instructive and true, she said. When she heard about Nils's adventures, she decided to write a book about all the things he had seen on gooseback." |
| “这很奇怪。” | "That was very strange." |
| “老实告诉你吧，这是很反讽的，因为我们已经在那本书里面了。” | "To tell you the truth it was rather ironic, because we were already in that book." |
| 突然间苏菲觉得某个东西在她的脸颊上掴了一下，她立刻变成像拇指一样小。那棵树变得像一座森林，而那只雁也变得像马一样大了。 | Suddenly Sophie felt something slap her cheek and the next minute she had become no bigger than a thumb. The tree was like a whole forest and the goose was as big as a horse. |
| “来吧广大雁说。 | "Come on, then," said the goose. |
| 苏菲沿着树枝向前走，然后爬到大雁的背上。它的羽毛很柔软，可是由于她现在实在太小了，那些羽毛不时戳着她。 | Sophie walked along the branch and climbed up on the goose's back. Its feathers were soft, but now that she was so small, they pricked her more than they tickled. |
| 她一坐好，大雁就起飞了。他们飞到树林上方，苏菲向下看着小湖和少校的小木屋。艾伯特正坐在里面，拟定着他那秘密计划。 | As soon as she had settled comfortably the goose took off. They flew high above the treetops. Sophie looked down at the lake and the major's cabin. Inside sat Al-berto, laying his devious plans. |
| “今天我们小小地观光一下就好了。”大雁边说边拍着翅膀。 | "A short sightseeing tour will have to be sufficient today," said the goose, flapping its wings again and again. |
| 之后，它便向下飞，停在苏菲刚才爬的那棵树下。大雁着陆时，苏菲便滚到了地上。在石南丛里滚了几下后，她便坐起来，很惊讶地发现自己又回复原来的身高了。 | With that, it flew in to land at the foot of the tree which Sophie had so recently begun to climb. As the goose touched down Sophie tumbled onto the ground. After rolling around in the heather a few times, she sat up. She realized with amazement that she was her full size again. |
| 大雁摇摇摆摆地在她的四周走了几圈。 | The goose waddled around her a few times. |
| “谢谢你帮我的忙。”苏菲说。 | "Thanks a lot for your help," said Sophie. |
| “小事一桩。你是不是说过这是一本有关哲学的书? ” | "It was a mere bagatelle. Did you say this was a philosophy book?" |
| “不，那是你说的。” | "No, that's what you said." |
| “好吧，反正都一样。如果我能作主的话，我会载着你飞过整部哲学史，就像我载尼尔飞过瑞典一样。我们可以在米雷特斯和雅典、耶路撒冷和亚力山卓、罗马和佛罗伦萨、伦敦和巴黎、耶纳和海德堡、柏林和哥本哈根这些城市的上空盘旋。” | "Oh well, it's all the same. If it had been up to me, I would have liked to fly you through the whole history of philosophy just as I flew Nils Holgersson through Sweden. We could have circled over Miletus and Athens, Jerusalem and Alexandria, Rome and Florence, London and Paris, Jena and Heidelberg, Berlin and Copenhagen . . ." |
| “谢谢你，这样就够了。” | "Thanks, that's enough." |
| “可是飞越这么多世纪，即使对一只非常反讽的雁来说，也是很辛苦的。所以飞越瑞典各省要容易多了。” | "But flying across the centuries would have been a hefty job even for a very ironic goose. Crossing the Swedish provinces is far easier." |
| 说完后，大雁跑了几步，就拍拍翅膀飞到空中去了。 | So saying, the goose ran a few steps and flapped itself into the air. |
| 苏菲已经很累了。不久后当她爬出密洞时，心想艾伯特对她这些调虎离-山的计策必然很满意。在过去这个小时内，少校一定不可能花太多心思在艾伯特身上，否则他一定得了严重的人格分裂症。 | Sophie was exhausted, but when she crawled out of the den into the garden a little later she thought Alberto would have been well pleased with her diversionary maneuvers. The major could not have thought much about Alberto during the past hour. If he did, he had to have a severe case of split personality. |
| 苏菲刚从前门进屋，妈妈就下班回家了。还好是这样，否则她怎么解释她被一只家雁从一棵大树上救下来的事呢? | Sophie had just walked in the front door when her mother came home from work. That saved her having to describe her rescue from a tall tree by a tame goose. |
| 吃过晚餐后，她们开始准备花园宴会的事情。她们从阁楼里拿出了一张四公尺长的桌面，并把它抬到花园里。 | After dinner they began to get everything ready for the garden party. They brought a four-meter-long table top and trestles from the attic and carried it into the garden. |
| 然后她们又回到阁楼去拿桌脚。她们已经计划好要把那张长桌子放在果树下。上一次他们用到那张长桌是在苏菲的爸妈结婚十周年庆的时候。那时苏菲只有八岁，但她仍然很清楚地记得那次各方亲朋好友云集的盛大露天宴会。 | They had planned to set out the long table under the fruit trees. The last time they had used the trestle table had been on Sophie's parents' tenth anniversary. Sophie was only eight years old at the time, but she clearly remembered the big outdoor party with all their friends and relatives. |
| 气象报告说星期六将会是个好天气。自从苏菲生日前一天的可怕暴风雨后，她们那儿连一滴雨也没下。不过，她们还是决定等到时期六上午再来布置和装饰餐桌。可是妈妈认为目前至少可以先把桌子搬到花园里。 | The weather report was as good as it could be. There had not been as much as a drop of rain since that horrid thunderstorm the day before Sophie's birthday. Nevertheless they decided to leave the actual table setting and decorating until Saturday morning. |
| 那天晚上她们烤了一些小圆面包和几条由两种面团做成的乡村面包。请客的菜是鸡和沙拉，还有汽水。苏菲很担心她班上的一些男孩子可能会带啤酒来。她天不怕地不怕，就是怕惹麻烦。 | Later that evening they baked two different kinds of bread. They were going to serve chicken and salad. And sodas. Sophie was worried that some of the boys in her class would bring beer. If there was one thing she was afraid of it was trouble. |
| 苏菲正要上床睡觉时，妈妈又问了一次艾伯特是否一定会来。 | As Sophie was going to bed, her mother asked her once again if Alberto was coming to the party. |
| “他当然会来。他甚至答应我要玩一个哲学的小把戏。” | "Of course he's coming. He has even promised to do a philosophical trick." |
| “一个哲学的小把戏? 那是什么样的把戏? ” | "A philosophical trick? What kind of trick is that?" |
| “我不知道……如果他是一个魔术师，他可能就会表演魔术。 也许他会从帽子里变出一只白兔来……” | "No idea ... if he were a magician, he would have done a magic trick. He would probably have pulled a white rabbit out of a hat. . ." |
| “什么? 又玩这一套呀? ” | "What, again?" |
| “……可是他是个哲学家，他要耍的是一个哲学的把戏，因为这毕竞是个哲学的花园宴会呀。” | "But since he's a philosopher, he's going to do a philosophical trick instead. After all, it is a philosophical garden party." |
| “你这个顽皮鬼。” | "Stop being annoying." |
| “你有没有想过你自己要做什么呢? ” | "Are you planning to do something too?" |
| “老实说，我有。我想做点事。” | "Actually, I am." |
| “发表一篇演讲吗? ” | "A speech?" |
| “我不告诉你。晚安!” | "I'm not telling. Good night, Sophie!" |
| 第二天一大早苏菲就被妈妈叫起床了。妈妈是来跟她说再见的，因为她要上班去了。她给了苏菲一张单子，上面列着所有花园宴会要用的物品，要她到镇上采买。 | Early the next morning Sophie was woken up by her mother, who came in to say goodbye before she went to work. She gave Sophie a list of last-minute things to buy in town for the garden party. |
| 妈妈刚出门，电话就响了。是艾伯特打来的。他显然知道苏菲什么时候会一个人在家。 | The minute her mother had left the house, the telephone rang. It was Alberto. He had obviously found out exactly when Sophie was home alone. |
| “你的秘密计划进行得如何了? ” | "How is your secret coming along?" |
| “嘘]不要提。别让他有机会去想它。” | "Ssh! Not a word. Don't even give him the chance to think about it." |
| “我想我昨天已经很成功地让他一直注意我了。” | "I think I held his attention yesterday " |
| “很好。” | "Good." |
| “我们还有哲学课要上吗? ” | "Is the philosophy course finished?" |
| “我就是为了这个才打电话来的。我们已经讲到现代了，从现在起，你应该可以不需要老师了，因为打基础是最重要的。可是我们还得见个面，稍微谈一下我们这个时代的哲学。” | "That's why I'm calling. We're already in our own century. From now on you should be able to orient yourself on your own. The foundations were the most important. But we must nevertheless meet for a short talk about our own time " |
| “可是我得到镇上去……” | "But I have to go to town . . " |
| “那好极了，我说过我们要谈的是我们这个时代。” | "That's excellent. I said it was our own time we had to talk about." |
| “真的吗? ” | "Really?" |
| “所以我们在镇上见面是很恰当的。” | "So it would be most practical to meet in town, I mean." |
| “你要我到你那儿去吗? ” | "Shall I come to your place?" |
| “不，不要到这里来。我这里乱七八糟的，因为我到处搜寻，看有没有什么窃听装置。” | "No, no, not here Everything's a mess. I've been hunting for hidden microphones." |
| “啊尸 | "Ah!" |
| “大广场上有一家新开的咖啡厅，叫做皮尔咖啡厅。你知道吗? ” | "There's a cafe that's just opened at the Main Square. Cafe Pierre. Do you know it?" |
| “我知道。我要什么时候到呢? ” | "Yes. When shall I be there?" |
| “十二点好吗? ” | "Can we meet at twelve?" |
| “那就十二点在咖啡厅碰面。” | "12 o'clock at the café." |
| “就这么说定了。” | "Okay." |
| “再见!” | "Bye!" |
| 十二点过两三分时，苏菲走进了皮尔咖啡厅。这是一家很时髦的咖啡厅，有小小的圆桌和黑色的椅子。贩卖机里摆着倒过来放的一瓶瓶艾酒，还有法国长条面包和三明治。 | At a couple of minutes past twelve Sophie walked into Cafe Pierre. It was one of those new fashionable places with little round tables and black chairs, upturned vermouth bottles in dispensers, baguettes, and sandwiches. |
| 咖啡厅并不大。苏菲首先注意到的就是艾伯特并不在里面。老实说，这是她唯一注意到的地方。有许多人围着几张餐桌坐，可是苏菲只看到艾伯特不在这些人里面。 | The room was small, and the first thing Sophie noticed was that Alberto was not there. A lot of other people were sitting at the round tables, but Sophie saw only that Alberto was not among them. |
| 她并不习惯一个人上咖啡厅。她该不该转身走出去，稍后再回来看看他到了没有呢? | She was not in the habit of going into cafes on her own. Should she just turn around and leave, and come back later to see if he had arrived? |
| 她走到大理石吧台那儿，要了一杯柠檬茶。她端了茶杯走到一张空桌子坐下来，并注视着门口。这里不断有人来来去去，可是苏菲只注意到艾伯特还没有来。 | She ordered a cup of lemon tea at the marble bar and sat down at one of the vacant tables. She stared at the door. People came and went all the time, but there was still no Alberto. |
| 她要是有一份报纸就好了! | If only she had a newspaper! |
| 随着时间一分分过去，她忍不住看看四周的人，也有几个人回看她。有一段时间苏菲觉得自己像一个年轻的女郎。她今年只有十五岁，可是她自认看起来应该有十七岁，要不然至少也有十六岁半。 | As time passed, she started to look around. She got a couple of glances in return. For a moment Sophie felt like a young woman. She was only fifteen, but she could certainly have passed for seventeen--or at least, sixteen and a half. |
| 她心想，这些人对活着这件事不知道怎么想。他们看起来仿佛只是顺道经过，偶然进来坐坐似的。他们一个个都在比手画脚的谈话，可是看起来他们说得好像也不是什么重要的事。 | She wondered what all these people thought about being alive. They looked as though they had simply dropped in, as though they had just sat down here by chance. They were all talking away, gesticulating vehemently, but it didn't look as though they were talking about anything that mattered. |
| 她突然想到祁克果，他曾经说过群众最大的特色就是喜欢言不及义地闲扯。这些人是不是还活在美感阶段呢? 有没有一件事是对他们的存在有意义的呢? | She suddenly came to think of Kierkegaard, who had said that what characterized the crowd most was their idle chatter. Were all these people living at the aesthetic stage? Or was there something that was existentially important to them? |
| 艾伯特在初期写给她的一封信中曾经谈到儿童与哲学家之间的相似性。她又再一次有不想长大的念头。搞不好她也会变成一只爬到兔予毛皮深处的虱子! | In one of his early letters to her Alberto had talked about the similarity between children and philosophers. She realized again that she was afraid of becoming an adult. Suppose she too ended up crawling deep down into the fur of the white rabbit that was pulled out of the universe's top hat! |
| 她一边想，一边注意看着门口。突然间艾伯特从外面的街上缓缓走进来了。虽然已经是仲夏天，但他还是戴着一顶黑扁帽，穿着一件灰色有人字形花纹的苏格兰呢短外套。他立刻看到苏菲，便急忙走过来。苏菲心想，他们以前好像从来没有在公开场合见过面。 | She kept her eyes on the door. Suddenly Alberto walked in. Although it was midsummer, he was wearing a black beret and a gray hip-length coat of herringbone tweed. He hurried over to her. It felt very strange to meet him in public. |
| “现在已经十二点十五分了，你这个烂人。” | "It's quarter past twelve!" |
| “这十五分是有教育意义。我可以请你这位年轻的小姐吃些点心吗? ” | "It's what is known as the academic quarter of an hour. Would you like a snack?" |
| 他坐下来，看着她的眼睛。苏菲耸耸肩。 | He sat down and looked into her eyes. Sophie shrugged. |
| “随便，一个三明治好了。” | "Sure. A sandwich, maybe." |
| 艾伯特走到吧台那儿。不久他便端着一杯咖啡和两个乳酪火腿三明治回来。 | Alberto went up to the counter. He soon returned with a cup of coffee and two baguette sandwiches with cheese and ham. |
| “贵不贵呢? ” | "Was it expensive?" |
| “小事一桩。” | "A bagatelle, Sophie." |
| “你为什么迟到呢? ” | "Do you have any excuse at all for being late?" |
| “我是故意的。我很快就会告诉你为什么。” | "No. I did it on purpose. I'll explain why presently." |
| 他咬了一大口三明治。然后他说道： | He took a few large bites of his sandwich. Then he said: |
| “我们今天要谈我们这个时代的哲学。” | "Let's talk about our own century." |
| “有什么重要的哲学事件发生吗? ” | "Has anything of philosophical interest happened?" |
| 存在哲学“很多……各种潮流都有。我们要先讲一个非常重要的潮流，就是存在主义。这是一个集合名词，代表几股以人存在的情况为出发点的哲学潮流。我们通常谈的是二十世纪的存在哲学。这些存在主义哲学家中有几个是以祁克果，乃至黑格尔等人的学说为基础的。” | "Lots ... movements are going off in all directions We'll start with one very important direction, and that is existentialism. This is a collective term for several philosophical currents that take man's existential situation as their point of departure. We generally talk of twentieth-century existential philosophy. Several of these existential philosophers, or existentialists, based their ideas not only on Kierkegaard, but on Hegel and Marx as well." |
| “嗯。” | "Uh-huh." |
| “另外一个对二十世纪有很大影响的哲学家是德国的尼采(FriedrichNietzsche)，生于一八四四到一九OO年间。他同样反对黑格尔的哲学以及德国的‘历史主义’，他认为我们应该重视生命本身，而不必对历史和他所谓的基督教的‘奴隶式道德’过于注意。 | "Another important philosopher who had a great influence on the twentieth century was the German Friedrich Nietzsche, who lived from 1844 to 1900. He, too, reacted against Hegel's philosophy and the German 'historicism.' He proposed life itself as a counterweight to the anemic interest in history and what he called the Christian 'slave morality.' |
| 他希望能够造成‘对所有价值的重新评价’，使强者的生命力不会受到弱者的拖累。根据尼采的说法，基督教和传统哲学已经脱离了真实世界，朝向‘天堂’或‘观念世界’发展，而人们过去认为的‘真实’世界事实上是一个‘伪世界’。他说：‘要忠于这个世界。不要听信那些让你有超自然期望的人。”’ | He sought to effect a 'revaluation of all values,' so that the life force of the strongest should not be hampered by the weak. According to Nietzsche, both Christianity and traditional philosophy had turned away from the real world and pointed toward 'heaven' or 'the world of ideas.' But what had hitherto been considered the 'real' world was in fact a pseudo world. 'Be true to the world,' he said. 'Do not listen to those who offer you supernatural expectations.' " |
| “然后呢? ”。 | "So ... ?" |
| “祁克果和尼采两人同时又影响了德国的存在主义哲学家海德格(MartinHeidegger)。可是我们现在要专门来谈法国存在主义哲学家萨特(Jean—PaulSartre)。他生于一九O五到一九八O年间，是存在主义者(至少是信奉存在主义的一般大众)的领袖。他的存在主义在第二次世界大战后的一九四O年左右尤其风行。后来他与法国的马克思主义运动结盟，但他本人从来没有加入任何党派。” | "A man who was influenced by both Kierkegaard and Nietzsche was the German existential philosopher Martin Heidegger. But we are going to concentrate on the French existentialist Jean-Paul Sartre, who lived from 1905 to 1980. He was the leading light among the existentialists--at least, to the broader public. His existentialism became especially popular in the forties, just after the war. Later on he allied himself with the Marxist movement in France, but he never became a member of any party." |
| “是因为这样我们才在一家法国咖啡厅见面吗? ” | "Is that why we are meeting in a French cafe?" |
| “我承认这是有目的的。萨特本人经常出入咖啡厅。他就是在这样的咖啡厅里遇见他终身的伴侣西蒙波娃(SimonedeBeauvoir)的。她也是一位存在主义的哲学家。” | "It was not quite accidental, I confess. Sartre himself spent a lot of time in cafes. He met his life-long companion Simone de Beauvoir in a cafe. She was also an existential philosopher." |
| “一位女哲学家? ” | "A woman philosopher?" |
| “对。” | "That's right." |
| “大好了，人类终于变得比较文明了。” | "What a relief that humanity is finally becoming civilized." |
| “可是我们这个时代也有很多新的问题。” | "Nevertheless, many new problems have arisen in our own time." |
| “你要讲的是存在主义。” | "You were going to talk about existentialism." |
| “萨特说：‘存在主义就是人文主义。’他的意思是存在主义者乃是以人类为出发点。必须说明的是：他的人文土义对于人类处境的观点要比文艺复兴时代的人丈主义者悲观得多。” | "Sartre said that 'existentialism is humanism.' By that he meant that the existentialists start from nothing but humanity itself. I might add that the humanism he was referring to took a far bleaker view of the human situation than the humanism we met in the Renaissance." |
| “为什么呢? ” | "Why was that?" |
| “祁克果和本世纪的若干存在主义哲学家都是基督徒，但萨特所信仰的却是所谓的‘无神论的存在主义’。他的哲学可以说是在‘上帝已死’的情况下对人类处境所做的无情分析。‘上帝已死’这句话是尼采说的。” | "Both Kierkegaard and some of this century's existential philosophers were Christian. But Sartre's allegiance was to what we might call an atheistic existentialism. His philosophy can be seen as a merciless analysis of the human situation when 'God is dead.' The expression 'God is dead' came from Nietzsche." |
| “说下去。” | "Go on." |
| “萨特和祁克果的哲学中最主要的一个字眼就是‘存在’。但存在不等于活着。植物和动物也活着，它们虽然存在，但并不需要思考存在的意义。人是唯一意识到自己存在的生物。萨特表示，一个东西只是在己(initself)而人类却是为已(foritself)。因此人的存在并不等于东西的存在。” | "The key word in Sartre's philosophy, as in Kierkegaard's, is 'existence.' But existence did not mean the same as being alive. Plants and animals are also alive, they exist, but they do not have to think about what it implies. Man is the only living creature that is conscious of its own existence. Sartre said that a material thing is simply 'in itself,' but mankind is 'for itself.' The being of man is therefore not the same as the being of things." |
| “我同意。” | "I can't disagree with that." |
| “萨特进一步宣称，人的存在比任何其他事情都重要。我存在的这个事实比我是谁要更加重要。他说：‘存在先于本质。，” | "Sartre said that man's existence takes priority over whatever he might otherwise be. The fact that I exist takes priority over what I am. 'Existence takes priority over essence.' " |
| “这句话很复杂。” | "That was a very complicated statement." |
| “所谓的本质是指组成某些事物的东西，也就是说某些事物的本性。但根据萨特的说法，人并没有这种天生的‘本性’，因此人必须创造自我。他必须创造自己的本性或‘本质’，因为他的本性并非是一生下来就固定的。” | "By essence we mean that which something consists of--the nature, or being, of something. But according to Sartre, man has no such innate 'nature.' Man must therefore create himself. He must create his own nature or 'essence,' because it is not fixed in advance." |
| “我明白了。” | "I think I see what you mean." |
| “在整部哲学史中，哲学家们一直想要探索人的本性。但萨特相信，人并没有一种不变的‘本性’。因此，追求广泛的生命的‘意识’是没有用的。换句话说，我们是注定要自己创造这种意义。我们就像是还没背好台词就被拉上舞台的演员，没有剧本，也没有提词人低声告诉我们应该怎么做。我们必须自己决定该怎么活。” | "Throughout the entire history of philosophy, philosophers have sought to discover what man is--or what human nature is. But Sartre believed that man has no such eternal 'nature' to fall back on. It is therefore useless to search for the meaning of life in general. We are condemned to improvise. We are like actors dragged onto the stage without having learned our lines, with no script and no prompter to whisper stage directions to us. We must decide for ourselves how to live." |
| “事实上，真的是这样。如果我们能在圣经或哲学教科书中学到该怎么活，就很有用了。” | "That's true, actually. If one could just look in the Bible--or in a philosophy book--to find out how to live, it would be very practical." |
| “你讲到要点了。但萨特说，当人领悟到他们活在世上，总有一天会死，而且没有什么意义可以攀附时，他们就会愈加恐惧。你可能还记得祁克果在形容人存在的处境时，也用过这个字眼。” | "You've got the point. When people realize they are alive and will one day die--and there is no meaning to cling to--they experience angst, said Sartre. You may recall that angst, a sense of dread, was also characteristic of Kierkegaard's description of a person in an existential situation." |
| “嗯。” | "Yes." |
| “萨特又说，人在一个没有意义的世界中会感到疏离。当他描述人的‘疏离’时，乃是重复黑格尔的中心思想。人的这种疏离感会造成绝望、烦闷、厌恶和荒谬等感觉。” | "Sartre says that man feels a//en in a world without meaning. When he describes man's 'alienation,' he is echoing the central ideas of Hegel and Marx. Man's feeling of alienation in the world creates a sense of despair, boredom, nausea, and absurdity." |
| “感觉沮丧或觉得一切都很无聊是很正常的。” | "It is quite normal to feel depressed, or to feel that everything is just too boring." |
| “的确如此。萨特所描述的乃是二十世纪的城市人。你也许还记得文艺复兴时期的人文主义者曾经兴高采烈地强调人的自由与独立。萨特则觉得人的自由是一种诅咒。他说：‘人是注定要受自由之苦的。因为他并没有创造自己，但却是自由的。因为一旦被扔进这个世界里来，他就必须为他所做的每一件事负责。”’ | "Yes, indeed. Sartre was describing the twentieth-century city dweller. You remember that the Renaissance humanists had drawn attention, almost triumphantly, to man's freedom and independence? Sartre experienced man's freedom as a curse. 'Man is condemned to be free,' he said. 'Condemned because he has not created himself--and is nevertheless free. Because having once been hurled into the world, he is responsible for everything he does.' " |
| “可是我们并没有要求被创造成自由的个体。” | "But we haven't asked to be created as free individuals." |
| “这正是萨特所要说的。可是我们仍然是自由的个体，而这种自由使我们注定一生中要不断地做选择。世上没有我们必须遵守的永恒价值或规范，这使得我们的选择更加有意义。因为我们要为自己所做的事负全责。萨特强调，人绝对不能放弃他对自己行动的责任，也不能以我们‘必须’上班、‘必须’符合中产阶级对我们生活方式的期望为理由。逃避为自己做选择的责任。如果我们逃避这项责任，就会沦为无名大众的一分子，将永远只是一个没有个性的群体之一，逃避自我并自我欺骗。从另外一方面来说，我们的自由迫使我们要成为某种人物，要‘真实’地活着。” | "That was precisely Sartre's point. Nevertheless we are free individuals, and this freedom condemns us to make choices throughout our lives. There are no eternal values or norms we can adhere to, which makes our choices even more significant. Because we are totally responsible for everything we do. Sartre emphasized that man must never disclaim the responsibility for his actions. Nor can we avoid the responsibility of making our own choices on the grounds that we 'must' go to work, or we 'must' live up to certain middle-class expectations regarding how we should live. Those who thus slip into the anonymous masses will never be other than members of the impersonal flock, having fled from themselves into self-deception. On the other hand our freedom obliges us to make something of ourselves, to live 'authentically' or 'truly.' " |
| “嗯，我明白了。” | "Yes, I see." |
| “在道德的抉择上也是如此。我们永远不能把错误归咎于‘人性’或‘人的软弱’等等。我们可以发现时常有成年男子做出种种令人厌恶的行为，却把这样的行为归咎于‘男人天生的坏毛病’。可是世上没有‘男人天生的坏毛病’这种东西，那只是我们用来避免为自己的行为负责的借口罢了。” | "This is not least the case as regards our ethical choices. We can never lay the blame on 'human nature,' or 'human frailty' or anything like that. Now and then it happens that grown men behave like pigs and then blame it on 'the old Adam.' But there is no 'old Adam.' He is merely a figure we clutch at to avoid taking responsibility for our own actions." |
| “总不能把样样事情都怪在它头上。” | "There ought to be a limit to what man can be blamed for." |
| “虽然萨特宣称生命并没有固有的意义，但他的意思并不是说什么事情都不重要。他不是我们所谓的‘虚无主义者’。” | "Although Sartre claimed there was no innate meaning to life, he did not mean that nothing mattered. He was not what we call a nihilist." |
| “什么是虚无主义者? ” | "What is that?" |
| “就是那些认为没有一件事情有意义，怎样都可以的人。萨特认为生命应该有意义，这是一个命令。但我们生命中的意义必须由我们自己来创造，存在的意义就是要创造自己的生命。” | "That is a person who thinks nothing means anything and everything is permissible. Sartre believed that life must have meaning. It is an imperative. But it is we ourselves who must create this meaning in our own lives. To exist is to create your own life." |
| “你可以说得详细一点吗? ” | "Could you elaborate on that?" |
| “萨特想要证明意识本身在感知某件事物之前是不存在的。因为意识总是会意识到某件事物。这个‘事物’固然是由我们的环境提供的，但也是由我们自己提供的。我们可以选择对我们有意义的事物，借以决定我们所要感知的事物。” | "Sartre tried to prove that consciousness in itself is nothing until it has perceived something. Because consciousness is always conscious of something. And this 'something' is provided just as much by ourselves as by our surroundings. We are partly instrumental in deciding what we perceive by selecting what is significant for us." |
| “你可以举个例子吗? ” | "Could you give me an example?" |
| “例如同一个房间内的两个人对于这个房间的感受可能大不相同，这是因为当我们感知我们的环境时，会赋予它我们本身的意义(或我们的利益)。一个怀孕的女人也许会认为她走到哪里都可以看见别的孕妇，这并不是因为从前没有孕妇，而是因为她自己怀孕这件事使得每一件事在她眼中都有了新的意义。一个生病的人也许会认为到处都看得见救护车……” | "Two people can be present in the same room and yet experience it quite differently. This is because we contribute our own meaning--or our own interests--when we perceive our surroundings. A woman who is pregnant might think she sees other pregnant women everywhere she looks. That is not because there were no pregnant women before, but because now that she is pregnant she sees the world through different eyes. An escaped convict may see policemen everywhere ..." |
| “嗯，我明白了。” | "Mm, I see." |
| “我们本身的生活会影响我们对这房间内事物的看法。如果某件事情与我无关，我就看不见它。所以我现在也许可以告诉你我今天为什么迟到了。” | "Our own lives influence the way we perceive things in the room. If something is of no interest to me, I don't see it. So now I can perhaps explain why I was late to-day." |
| “你是有目的的，对吧? ” | "It was on purpose, right?" |
| “你先告诉我你进来时看到什么。” | "Tell me first of all what you saw when you came in here." |
| “我注意到的第一件事就是你不在这里。” | "The first thing I saw was that you weren't here." |
| “你看到的第一件事物却是一件不在这里的事物，这不是很奇怪吗? ” | "Isn't it strange that the first thing you noticed was something that was absent?" |
| “也许吧。可是我要见的人是你呀。” | "Maybe, but it was you I was supposed to meet." |
| “萨特就曾经用过一次这样的咖啡厅之行说明我们如何‘虚无化’与我们无关的事物。” | "Sartre uses just such a cafe visit to demonstrate the way we 'annihilate' whatever is irrelevant for us." |
| “你迟到就是为了要说明这点? ” | "You got here late just to demonstrate that?" |
| “是的，我想让你了解这个萨特哲学中的主要重点。你可以说这是一次演习。” | "To enable you to understand this central point in Sartre's philosophy, yes. Call it an exercise." |
| “少来!” | "Get out of here!" |
| “当你谈恋爱，正等着你的爱人打电话给你时，你可能整晚都会‘听见’他没有打电话给你。因为你整个晚上注意到的就是他没有打电话来。当你跟他约好在火车站见面时，月台上人来人往，而你没有看见他。这些人都在那儿，但他们对你却是不重要的。你甚至可能觉得他们很讨厌，因为他们占去大多空间了。你唯一注意到的事情就是他不在那儿。” | "If you were in love, and were waiting for your loved one to call you, you might 'hear' him not calling you all evening. You arrange to meet him at the train; crowds of people are milling about on the platform and you can't see him anywhere. They are all in the way, they are unimportant to you. You might find them aggravating, un-pleasant even. They are taking up far too much room. The only thing you register is that he is not there." |
| “多悲哀呀。” | "How sad." |
| “西蒙波娃曾试图将存在主义应用到女性主义上。萨特已经说过，人没有基本的‘本性’。我们必须创造自我。” | "Simone de Beauvoir attempted to apply existentialism to feminism. Sartre had already said that man has no basic 'nature' to fall back on. We create ourselves." |
| “真的吗? ” | "Really?" |
| “我们对于两性的看法也是这样。西蒙波娃否认一般人所谓的‘女人的天性’或‘男人的天性’。举例来说，一般人都说男人有所谓的‘超越的’或‘追求成功’的天性，因此他们会在家庭以外的地方追求意义和方向。而女人则被认为具有与男人完全相反的生活哲学。她们是所谓‘内在的’，意思就是说她们希望留在原地。因此她们会做养育小孩、整理环境等比较与家庭有关的事。今天我们也许会说妇女要比男人关心‘女性的价值’。” | "This is also true of the way we perceive the sexes. Simone de Beauvoir denied the existence of a basic 'female nature' or 'male nature.' For instance, it has been generally claimed that man has a 'transcending,' or achieving, nature. He will therefore seek meaning and direction outside the home. Woman has been said to have the opposite life philosophy. She is 'immanent,' which means she wishes to be where she is. She will therefore nurture her family, care for the environment and more homely things. Nowadays we might say that women are more concerned with 'feminine values' than men." |
| “她真的相信那些话吗? ” | "Did she really believe that?" |
| “你没有在听我说。事实上，西蒙波娃不相信有任何这种‘女人天性’或‘男人天性’存在。相反的，她相信女人和男人都必须挣脱这种内在偏见或理想的束缚。” | "You weren't listening to me. Simone de Beauvoir in fact did not believe in the existence of any such 'female nature' or 'male nature.' On the contrary, she believed that women and men must liberate themselves from such ingrown prejudices or ideals." |
| “我同意。” | "I agree." |
| “她主要的作品名叫《第二性》，一九四九年出版。” | "Her main work, published in 1949, was called The Second Sex." |
| “第二性是什么意思? ” | "What did she mean by that?" |
| “她指的是女人。在我们的文化里，妇女是被当成‘第二性’的。 | "She was talking about women. In our culture women are treated as the second sex. |
| 男人好像把她们当做臣民，把女人当成是他们的所有物，因此剥夺了她们对自己生命的责任。” | Men behave as if they are the subjects, treating women like their objects, thus depriving them of the responsibility for their own life." |
| “她的意思是只要我们愿意，我们就可以自由独立? ” | "She meant we women are exactly as free and independent as we choose to be?" |
| “是的，可以这么说。存在主义对于四十年代到现在的文学也有很大的影响。其中包括戏剧在内。萨特本身除了写小说外，也写了一些剧本。其他几位重要的作家包括法国的卡缪、爱尔兰的贝克特、罗马尼亚的伊欧涅思柯和波兰的康布罗维区(Gombrowich)。 | "Yes, you could put it like that. Existentialism also had a great influence on literature, from the forties to the present day, especially on drama. Sartre himself wrote plays as well as novels. Other important writers were the Frenchman Albert Camus, the Irishman Samuel Beckett, Eugene lonesco, who was from Romania, and Witold Gombrowicz from Poland. |
| 他们和其他许多现代作家的典型风格就是我们所说的‘荒谬主义’。这个名词专门用来指‘荒谬剧场’。” | Their characteristic style, and that of many other modern writers, was what we call absurdism. The term is especially used about the 'theater of the absurd.' " |
| “啊。” | "Ah." |
| “你知道‘荒谬’的意思吗? ” | "Do you know what we mean by the 'absurd'?" |
| “不就是指没有意义或非理性的事物吗? ” | "Isn't it something that is meaningless or irrational?" |
| “一点没错。‘荒谬剧场’是‘写实剧场’的相反。它的目的在显示生命的没有意义，以使观众起而反对。它的用意并不是鼓吹人生没有意义，其实正好相反。他们借着显示、揭发日常生活情境的荒谬，进而迫使旁观者追求较为真实而有意义的生命。” | "Precisely. The theater of the absurd represented a contrast to realistic theater. Its aim was to show the lack of meaning in life in order to get the audience to disagree. The idea was not to cultivate the meaningless. On the contrary. But by showing and exposing the absurd in ordinary everyday situations, the onlookers are forced to seek a truer and more essential life for themselves." |
| “听起来挺有意思的。” | "It sounds interesting." |
| “荒谬剧场经常描绘一些非常琐碎的情境，因此我们也可以称之为一种‘超写实主义’。剧中描绘的就是人们原来的面貌。可是当你把发生在浴室的事情或一个普通家庭平日早晨的景象搬上舞台时，观众就会觉得很好笑。他们的笑声可以解释成为一种看见自己在舞台上被嘲弄时的防卫机转。” | "The theater of the absurd often portrays situations that are absolutely trivial. It can therefore also be called a kind of 'hyperrealism.' People are portrayed precisely as they are. But if you reproduce on stage exactly what goes on in the bathroom on a perfectly ordinary morning in a perfectly ordinary home, the audience would laugh. Their laughter could be interpreted as a defense mechanism against seeing themselves lampooned on stage." |
| “正是如此。” | "Yes, exactly." |
| “荒谬剧场也可能具有若干超现实的特色。其中的角色时常发现自己处在一个非常不真实、像梦一般的情境里。当他们毫不讶异地接受这种情境时，观众就不得不讶异这些角色为何不感到讶异。 | "The absurd theater can also have certain surrealistic features. Its characters often find themselves in highly unrealistic and dreamlike situations. When they accept this without surprise, the audience is compelled to react in surprise at the characters' lack of surprise. |
| 这是卓别林在他的默片中惯用的手法。这些默片中的喜剧效果经常来自于卓别林默默地接受所有发生在他身上的荒谬事情。这使得观众不得不检讨自己，追求更真实的事物。” | This was how Charlie Chaplin worked in his silent movies. The comic effect in these silent movies was often Chaplin's laconic acceptance of all the absurd things that happen to him. That compelled the audience to look into themselves for something more genuine and true." |
| “看到人们对于各种荒谬事件那种逆来顺受的态度，实在是让人觉得很惊讶。” | "It's certainly surprising to see what people put up with without protesting." |
| “有时我们会有‘我必须远离这样的事，虽然我不知道该到哪里去’的感受。这种感觉可能并没有什么不好。” | "At times it can be right to feel: This is something I must get away from--even though I don't have any idea where to go." |
| “如果房子着火了，你只好冲出去，虽然你没有其他地方可以住。” | "If the house catches fire you just have to get out, even if you don't have any other place to live." |
| “没错。你想不想再喝一杯茶或一瓶可乐? ” | "That's true. Would you like another cup of tea? Or a Coke maybe?" |
| “好。不过我还是认为你是个烂人，因为你迟到了。” | "Okay. But I still think you were silly to be late." |
| “没关系。” | "I can live with that." |
| 艾伯特回来时拿了一杯意大利浓咖啡和一瓶可乐。这时，苏菲已经开始喜欢上咖啡厅的气氛了。她也开始认为其他桌客人的谈话也许不像她想象的那样没有意义。 | Alberto came back with a cup of espresso and a Coke. Meanwhile Sophie had begun to like the cafe ambience. She was also beginning to think that the conversations at the other tables might not be as trivial as she had supposed them to be. |
| 艾伯特“砰!”一声把可乐瓶子往桌上放。有几个别桌的客人抬起头来看。 | Alberto banged the Coke bottle down on the table with a thud. Several people at the other tables looked up. |
| “我们就上到这里了。”他说。 | "And that brings us to the end of the road," he said. |
| “你是说哲学史到了萨特和存在主义就结束了? ” | "You mean the history of philosophy stops with Sartre and existentialism?" |
| “不，这样讲就太夸张了。存在主义哲学后来对世界各地的许多人产生了重大的影响。正如我们说过的，它的根可以回溯到祁克果，甚至远及苏格拉底。因此二十世纪也是一个我们谈过的其他哲学潮流开花结果、重新复苏的年代。” | "No, that would be an exaggeration. Existentialist philosophy has had radical significance for many people all over the world. As we saw, its roots reach far back in history through Kierkegaard and way back to Socrates. The twentieth century has also witnessed a blossoming and a renewal of the other philosophical currents we have discussed." |
| “比如说什么潮流? ” | "Like what?" |
| “其中有一个是所谓的新圣多玛斯主义(Neo—Thomism)，也就是指那些属于圣多玛斯派的思想。另外一个就是所谓的‘分析哲学’或‘逻辑实验主义’。它的根源可追溯至休姆和英国的经验主义，甚至远及亚理斯多德的理则学。除此之外，二十世纪自然也曾受到所谓的新马克思主义的影响。至于新达尔文主义和精神分析的影响，我们已经谈过了。” | "Well, one such current is Neo-Thomism, that is to say ideas which belong to the tradition of Thomas Aquinas. Another is the so-called analytical philosophy or logical empiricism, with roots reaching back to Hume and British empiricism, and even to the logic of Aristotle. Apart from these, the twentieth century has naturally also been influenced by what we might call Neo-Marxism in a myriad of various trends. We have already talked about Neo-Darwinism and the significance of psychoanalysis." |
| “是的。” | "Yes." |
| “最后还有一个是唯物主义。它同样有它历史上的根源。现代科学有一大部分源自苏格拉底之前的哲学家的努力，例如找寻组成所有物质的不可见的‘基础分子’。到目前为止还没有人能够对‘物质’是什么问题提出一个令人满意的答案。核子物理学与生物化学等现代科学对于这个问题极感兴趣，对许多人而言，这甚至是他们的生命哲学中很重要的一部分。” | "We should just mention a final current, materialism, which also has historical roots. A lot of current science can be traced back to the efforts of the pre-Socratics. For example, the search for the indivisible 'elemental particle' of which all matter is composed. No one has yet been able to give a satisfactory explanation of what 'matter' is. Modern sciences such as nuclear physics and biochemistry are so fascinated by the problem that for many people it constitutes a vital part of their life's philosophy." |
| “新旧学说杂陈并列……” | "The new and the old all jumbled together . . ." |
| “对，因为我们开始这门课程时所提出的问题到现在还没有人能回答。在这方面，萨特说了一句很重要的话。他说：关于存在的问题是无法一次就回答清楚的。所谓哲学问题的定义就是每一个世代，甚至每一个人，都必须要一再的问自己的一些问题。” | "Yes. Because the very questions we started our course with are still unanswered. Sartre made an important observation when he said that existential questions cannot be answered once and for all. A philosophical question is by definition something that each generation, each individual even, must ask over and over again." |
| “满悲观的。” | "A bleak thought." |
| “我并不一定同意你的说法。因为，借着提出这些问题，我们才知道自己活着。当人们追寻这些根本问题的答案时，他们总是会发现许多其他问题因此而有了清楚明确的解决方法。科学、研究和科技都是我们哲学思考的副产品。我们最后之所以能登陆月球难道不是因为我们对于生命的好奇吗? ” | "I'm not sure I agree. Surely it is by asking such questions that we know we are alive. And moreover, it has always been the case that while people were seeking answers to the ultimate questions, they have discovered clear and final solutions to many other problems. Science, research, and technology are all by-products of our philosophical reflection. Was it not our wonder about life that finally brought men to the moon?" |
| “这倒是真的。” | "Yes, that's true." |
| “当阿姆斯壮踏上月球时，他说：‘这是个人的一小步，人类的一大步。’他用这些话来总结他身为第一位登陆月球者的感想，话中提到了所有我们的祖先，因为这显然不是他一个人的功劳。” | "When Neil Armstrong set foot on the moon, he said 'One small step for man, one giant leap for mankind.' With these words he summed up how it felt to be the first man to set foot on the moon, drawing with him all the people who had lived before him. It was not his merit alone, obviously." |
| “当然。” | "Of course." |
| “在我们这个时代，我们有一些崭新的问题要去面对。其中最严重的就是环境问题。因此，二十世纪一个主要的哲学潮流就是‘生态哲学’(ecophilosophy)，这是挪威哲学家那斯(ArneNaess)所给的名称，他也是这种哲学的奠立者之一。许多西方的生态哲学家已经提出警告，整个西方文明的走向根本就是错误的，长此下去，势必将会超出地球所能承受的范围。他们谈的不只是环境污染与破坏这些具体的问题。他们宣称，西方的思想形态根本上就有一些谬误。” | "In our own time we also have completely new problems to face. The most serious are those of the environment. A central philosophical direction in the twentieth century is therefore ecophilosophy or ecosophy, as one of its founders the Norwegian philosopher Arne Naess has called if. Many ecophilosophers in the western world have warned that western civilization as a whole is on a fundamentally wrong track, racing toward a head-on collision with the limits of what our planet can tolerate. They have tried to take soundings that go deeper than the concrete effects of pollution and environmental destruction. There is something basically wrong with western thought, they claim." |
| “我认为他们说得对。” | "I think they are right." |
| “举例来说，生态哲学家对于进化观念中以人为‘万物之首’的这个假设提出质疑。他们认为，人类这种自以为是大自然主宰的想法可能会对整个地球造成致命的伤害。” | "For example, ecophilosophy has questioned the very idea of evolution in its assumption that man is 'at the top'--as if we are masters of nature. This way of thinking could prove to be fatal for the whole living planet." |
| “我每次一想到这个就很生气。” | "It makes me mad when I think about it." |
| “在批评这个假设时，许多生态哲学寥注意到印度等其他文化的观念与思想。他们并且研究了所谓‘原始民族’或美洲印第安人和爱斯基摩人(现已改称因纽特人——编者注)等‘原住民’的想法与习俗，以重新探索我们所失落的东西。” | "In criticizing this assumption, many ecophilosophers have looked to the thinking and ideas in other cultures such as those of India. They have also studied the thoughts and customs of so-called primitive peoples--or 'native-peoples' such as the Native Americans--in order to rediscover what we have lost." |
| “然后呢? ” | "And?" |
| “近年来科学界有二种说法是：我们整个科学思想的模式正面临一个‘典范移转’(paradigmshift)，意思就是说科学家思考的方式有了一个根本上的转变，而且这个现象已经在若干领域内开花结果。我们可以看到许多所谓‘新生活运动’(alternativemove—ments)倡导整体主义(holism)和新的生活方式。” | "In scientific circles in recent years it has been said that our whole mode of scientific thought is facing a 'paradigm shift.' That is to say, a fundamental shift in the way scientists think. This has already borne fruit in several fields. We have witnessed numerous examples of so-called 'alternative movements' advocating holism and a new lifestyle." |
| “太好了。” | "Great." |
| “不过，当一件事情牵涉到许多人时，我们必须要学会分辨好坏优劣。有些人宣称我们正进入一个‘新时代’，但并不是每一件新的东西都是好的。我们也不能把所有旧东西都抛弃。这是我为什么让你上这门哲学课的原因之一。你现在已经知道了古往今来的哲学理念了。接下来你应该能够为自己的人生找到一个方向。” | "However, when there are many people involved, one must always distinguish between good and bad. Some proclaim that we are entering a new age. But everything new is not necessarily good, and not all the old should be thrown out. That is one of the reasons why I have given you this course in philosophy. Now you have the historical background, you can orient yourself in life." |
| “非常谢谢你。” | "Thank you." |
| “我想你会发现那些打着‘新时代’旗号的运动有一大部分都是骗人的玩意。这几十年来西方世界甚至受到所谓的‘新宗教’、‘新神秘主义’和各式各样现代迷信的影响。这些东西已经变成一种企业了。由于信奉基督教的人日益减少，哲学市场上就出现了许许多多的替代产品。” | "I think you will find that much of what marches under the New Age banner is humbug. Even the so-called New Religion, New Occultism, and modern superstitions of all kinds have influenced the western world in recent decades. It has become an industry. Alternative offers on the philosophical market have mushroomed in the wake of the dwindling support for Christianity." |
| “什么样的替代产品? ” | "What sort of offers?" |
| “多得不胜枚举。无论如何，要描述我们本身所在的这个时代并不容易。现在我们可不可以到镇上去散散步? 我想让你看一个东西。”苏菲耸耸肩。 | "The list is so long I wouldn't dare to begin. And anyway it's not easy to describe one's own age. But why don't we take a stroll through town? There's something I'd like you to see." |
| “我没有多少时间了。你没有忘记明天的花园宴会吧? ” | "I haven't got much time. I hope you haven't forgotten the garden party tomorrow?" |
| “当然没有。那个时候会发生一件很奇妙的事。不过我们先得让席德的哲学课程有一个圆满的结束。少校还没有想到那儿，你明白吗? 因此他已经不再能够完全控制我们了。” | "Of course not. That's when something wonderful is going to happen. We just have to round off Hilde's philosophy course first. The major hasn't thought beyond that, you see. So he loses some of his mastery over us." |
| 他再次举起现在已经空了的可乐瓶，往桌上“砰!”一声用力一敲。 | Once again he lifted the Coke bottle, which was now empty, and banged it down on the table. |
| 他们走到街上，人们正像蚂蚁窝里精力充沛的蚂蚁一样熙来攘往。苏菲心想艾伯特不知道要让她看什么东西。 | They walked out into the street where people were hurrying by like energetic moles in a molehill. Sophie wondered what Alberto wanted to show her. |
| 他们经过一家很大的商店，里面贩卖各式各样的通讯器材，从电视、录影机、小耳朵到各种行动电话、电脑和传真机都有。 | They walked past a big store that sold everything in communication technology, from televisions, VCRs, and satellite dishes to mobile phones, computers, and fax machines. |
| 艾伯特指着橱窗里的东西说： | Alberto pointed to the window display and said: |
| “这就是二十世纪了。在文艺复兴时代，世界开始膨胀。自从那些伟大的探险航程展开后，欧洲人就开始走遍世界各地。今天情形正好相反。我们称之为反膨胀。” | "There you have the twentieth century, Sophie. In the Renaissance the world began to explode, so to speak. Beginning with the great voyages of discovery, Europeans started to travel all over the world. Today it's the opposite. We could call it an explosion in reverse." |
| “怎么说呢? ” | "In what sense?" |
| “意思是说世界正逐渐凝聚成一个庞大的通讯网络。在不算很久以前，哲学家们还必须坐好几天的马车才能到其他的地方去探索这个世界，并会见其他的哲学家。今天我们不论在地球任何一个角落都可以透过电脑荧屏获得人类所有的经验。” | "In the sense that the world is becoming drawn together into one great communications network. Not so long ago philosophers had to travel for days by horse and carriage in order to investigate the world around them and meet other philosophers. Today we can sit anywhere at all on this planet and access the whole of human experience on a computer screen." |
| “想起来真是棒极了，甚至让人有点怕怕的，真的。” | "It's a fantastic thought. And a little scary." |
| “问题在于历史是否即将结束，或者刚好相反，我们正要迈入一个崭新的时代。我们已经不再只是一个城市的居民或某个国家的公民了。我们是生活在全球文明里的世界公民。” | "The question is whether history is coming to an end-- or whether on the contrary we are on the threshold of a completely new age. We are no longer simply citizens of a city--or of a particular country. We live in a planetary civilization." |
| “真的。” | "That's true." |
| “过去三四十年来，科技的发展，尤其是在通讯方面的进步，可能大过历史上各时期的总和。而目前我们所见到的可能只是开始而已…．．．” | "Technological developments, especially in the field of communications, have possibly been more dramatic in the last thirty to forty years than in the whole of history put together. And still we have probably only witnessed the beginning . . ." |
| “这就是你要让我看的东西吗? ” | "Was this what you wanted me to see?" |
| “不，那个东西在那边那座教堂的另外一边。” | "No, it's on the other side of the church over there." |
| 他们转身要走时，一架电视的荧屏上闪过了一幅几个联合国士兵的画面。 | As they were turning to leave, a picture of some UN soldiers flashed onto a TV screen. |
| “你看!"苏菲说。 | "Look!" said Sophie. |
| 摄影机的镜头淡入，停在其中一个士兵的身上。他有一脸几乎和艾伯特一模一样的黑胡子。突然间他举起一块牌子，上面写着：“席德，我就快回来了!”他挥一挥另外一只手，然后就消失了。 | The camera zoomed in on one of the UN soldiers. He had a black beard almost identical to Alberto's. Suddenly he held up a piece of card on which was written: "Back soon, Hilde!" He waved and was gone. |
| “唉，真是个江湖郎中！”艾伯特叹道。 | "Charlatan!" exclaimed Alberto. |
| “那是少校吗? ”， | "Was that the major?" |
| “我可不想回答这个问题。” | "I'm not even going to answer that." |
| 他们穿过教堂前面的公园，走到另外一条大街上。艾伯特似乎有点烦躁。他们在一家名叫里伯瑞斯(Libris)的大型书店前停下来。这是镇上最大的一家书店。 | They walked across the park in front of the church and came out onto another main street. Alberto seemed slightly irritable. They stopped in front of LIBRIS, the biggest bookstore in town. |
| “你是不是要让我看里面的某个东西? ” | "Let's go in," said Alberto. |
| 超自然“我们进去吧。”在书店里，艾伯特指着最长的那面书墙，其中的书分成三类，包括：“新时代”、“新生活”和“神秘主义”。 | Inside the -store he pointed to the longest wall. It had three sections: NEW AGE, ALTERNATIVE LIFESTYLES, and MYSTICISM. |
| 这些书都有着很吸引人的标题，如：《死后的生命? 》、《招魂术的秘密》、《意大利纸牌算命术》、《幽浮现象》、《治疗术》、《上帝重临》、《你曾来过这里》、《占星术是什么?》等等，一共有成千上百本。书架的下面并堆着一叠叠类似的书。 | The books had intriguing titles such as Life after Death?, The Secrets of Spiritism, Tarot, The UFO Phenomenon, Healing, The Return of the Gods, You Have Been Here Before, and What Is Astrology? There were hundreds of books. Under the shelves even more books were stacked up. |
| “这也是二十世纪的现象。这是我们这个时代的神庙。” | "This is also the twentieth century, Sophie. This is the temple of our age." |
| “这些东西你都不相信吗? ” | "You don't believe in any of this stuff?" |
| “其中有一大部分是鬼话。但他们的销路和色情刊物一样好，事实上它们有许多可以算得上是一种色情刊物。年轻人可以来到这儿，购买他们认为最有趣的思想。但这些书和真正的哲学之间的差异就像色情和真爱之间的差异一样。” | "Much of it is humbug. But it sells as well as pornography. A lot of it is a kind of pornography. Young people can come here and purchase the ideas that fascinate them most. But the difference between real philosophy and these books is more or less the same as the difference between real love and pornography." |
| “你这样说不是太粗鲁了吗? ” | "Aren't you being rather crass?" |
| “我们到公园里去坐吧！” | "Let's go and sit in the park." |
| 他们走出书店，在教堂前找了一张没有A坐的长椅。旁边树底下成群的鸽子正摇头摆尾地走来走去，一只孤零零的麻雀在他们中间过度热心地跳来跳去。 | They marched out of the store and found a vacant bench in front of the church. Pigeons were strutting around under the trees, the odd overeager sparrow hopping about amongst them. |
| “那些东西叫做ESP或灵学超心理学，”他开始说。“或者也叫做精神感应术、超感应能力、灵视和心理动力学，有些也叫做招魂术、占星术和幽浮学。” | "It's called ESP or parapsychology," said Alberto. "Or it's called telepathy, clairvoyance, and psychokinetics. It's called spiritism, astrology, and urology." |
| “老实说，你真的认为它们都是骗人的玩意吗? ” | "But quite honestly, do you really think it's all hum-bug?" |
| “当然一个真正的哲学家不应该说它们都不好。但我可以说所有这些学问加起来就像一张地图一样，虽然巨细靡遗，但问题是那块土地可能根本并不存在，而且其中有许多是‘想象的虚构物’。要是休姆的话，早就一把火把它们给烧了。那些书里面，有许多根本没有包含一丝一毫的真实经验。” | "Obviously it would not be very appropriate for a real philosopher to say they are all equally bad. But I don't mind saying that all these subjects together possibly chart a fairly detailed map of a landscape that does not exist. And there are many 'figments of the imagination' here that Hume would have committed to the flames. Many of those books do not contain so much as one iota of genuine experience." |
| “那为什么会出现这么多这类的书呢? ” | "Why are there such incredible numbers of books on such subjects?" |
| “这是全世界最大规模的营利企业，因为那就是大多数人想要的东西。” | "Publishing such books is a big commercial enterprise. It's what most people want." |
| “那你认为他们为什么想要这些呢? ” | "Why, do you think?" |
| “他们显然是希望有一些‘神秘的’、‘不一样’的东西来打破日常生活的烦闷与单调。可是这简直是多此一举！” | "They obviously desire something mystical, something different to break the dreary monotony of everyday life. But it is like carrying coals to Newcastle." |
| “怎么说呢? ” | "How do you mean?" |
| “囚为我们已经置身在一场奇妙的探险旅程里。青天白日之下，在我们的眼前就有一件伟大的创作品。这不是很美妙吗? ” | "Here we are, wandering around in a wonderful adventure. A work of creation is emerging in front of our very eyes. In broad daylight, Sophie! Isn't it marvelous!" |
| “我想是吧。” | "I guess so." |
| “我们为什么还要跑到占卜术士的帐篷或从学院派的后门去找寻一些‘刺激’或‘超自然’东西呢? ” | "Why should we enter the fortune-teller's tent or the backyards of academe in search of something exciting or transcendental?" |
| “你是说写这类书的人都是些江湖术士或骗子吗? ” | "Are you saying that the people who write these books are just phonies and liars?" |
| “不，我并没有这样说。可是这当中也有一个达尔文系统。” | "No, that's not what I'm saying. But here, too, we are talking about a Darwinian system." |
| “请你解释一下好吗? ” | "You'll have to explain that." |
| “请你想想看一天里面能够发生多少事。你甚至可以挑选你生命中的一天，然后想一想那天里你所看到和经验到的一切事物。” | "Think of all the different things that can happen in a single day. You can even take a day in your own life. Think of all the things you see and experience." |
| “然后呢? ” | "Yes?" |
| “有时你会碰到一些奇异的巧合。你可能会跑进一家店里，买了一个价值二十八块钱的东西。后来，在同一天，乔安又跑来还她欠你的二十八块钱。然后你们两个决定要去看电影，结果你的座位号码是二十八号。” | "Now and then you experience a strange coincidence. You might go into a store and buy something for 28 crowns. Later on that day Joanna comes along and gives you the 28 crowns she owes you. You both decide to go to the movies--and you get seat number 28." |
| “嗯，这的确是一个很神秘的巧合。” | "Yes, that would be a mysterious coincidence." |
| “不管怎样，这些事就是一种巧合。问题在于有些人就会搜集这类巧合，还有各种奇异的、无法解释的经验。当这类取自数十亿人生活中的经验被集结成书时，看起来就像是真实的数据。而它们的数量会愈来愈庞大。不过这也像是一场摸彩，只有中奖的号码才会被公布出来。” | "It would be a coincidence, anyway. The point is, people collect coincidences like these. They collect strange-- or inexplicable--experiences When such experiences-- taken from the lives of billions of people--are assembled into books, it begins to look like genuine data. And the amount of it increases all the time. But once again we are looking at a lottery in which only the winning numbers are visible." |
| “可是世上确实有天眼通和灵媒这些人，不是吗? 他们不断地有这类经验呀。” | "But there are clairvoyants and mediums, aren't there, who are constantly experiencing things like that?" |
| “确实是有。但撇开那些招摇撞骗的人不谈，我们仍然可以为这些所谓的神秘经验找到另外一种解释。” | "Indeed there are, and if we exclude the phonies, we find another explanation for these so-called mysterious experiences." |
| “什么解释? ” | "And that is?" |
| “你还记得我们谈过佛洛伊德所说的潜意识理论吗? ” | "You remember we talked about Freud's theory of the unconscious . . ." |
| “当然记得啦。我不是一再告诉你我的记性很好吗? ” | "Of course." |
| “佛洛伊德曾说我们可能时常是自己潜意识的‘灵媒’。我们可能会突然发现自己正在想着或做着某件事，连自己也不太明白原因。这是因为我们内心中有许多连自己也没有察觉的经验、想法或记忆。” | "Freud showed that we can often serve as 'mediums' for our own unconscious. We might suddenly find ourselves thinking or doing something without really knowing why. The reason is that we have a whole lot of experiences, thoughts, and memories inside us that we are not aware of." |
| “所以说呢? ” | "So?" |
| “你知道有些人会梦游或说梦话，我们可以称之为一种‘精神上的无意识行动’。除此之外，人们在经过催眠之后，也可能会‘不由自主’地说一些话或做一些事。你也许还记得那些超现实主义者曾经试图要制造所谓的自动写作。事实上他们只是试图要做自己潜意识的灵媒罢了。” | "People sometimes talk or walk in their sleep. We could call this a sort of 'mental automatism.' Also under hypnosis, people can say and do things 'not of their own volition.' And remember the surrealists trying to produce so-called automatic writing. They were just trying to serve as mediums for their own unconscious." |
| “嗯，这个我也记得。” | "I remember." |
| “本世纪不时流行我们所称的‘通灵’现象。有些人相信灵媒可以和已逝者接触。这些灵媒或者用死者的声音来说话，或者透过自动写作，借此接收几百年前某个古人的信息。有人认为这种现象证明人死后会进入另外一个世界，或者世间确实有轮回。” | "From time to time during this century there have been what are called 'spiritualist revivals,' the idea being that a medium could get into contact with a deceased person. Either by speaking in the voice of the deceased, or by using automatic writing, the medium would receive a message from someone who had lived five or fifty or many hundreds of years ago. This has been taken as evidence either that there is life after death or that we live many lives." |
| “嗯，我知道。” | "Yes, I know." |
| “我的意思并不是说所有的灵媒都是江湖术士。他们有些确实不是骗人的。他们确实当过灵媒，但他们所当的只是自己潜意识的灵媒罢了。曾经有过好几个这样的例子：有人仔细观察一些灵媒在恍惚状态的反应，发现他们居然会显示出一些无论是他们自己或别人都不知道他们如何获得的知识或能力。在其中一个案例里，一个从来没有学过希伯来文的女人突然以希伯来文说出一些事情。 | "I'm not saying that all mediums have been fakes. Some have clearly been in good faith. They really have been mediums, but they have only been mediums for their own unconscious. There have been several cases of mediums being closely studied while in a trance, and revealing knowledge and abilities that neither they nor others understand how they can have acquired. In one case, a woman who had no knowledge of Hebrew passed on messages in that language. |
| 因此她必定是在前世学的，要不就是她曾经和某个死者的灵魂沟通。” | So she must have either lived before or been in contact with a deceased spirit." |
| “你相信哪一种说法呢? ” | "Which do you think?" |
| “结果后来发现她小时候有一个奶妈是犹太人。” | "It turned out that she had had a Jewish nanny when she was little." |
| “啊！” | "Ah." |
| “你很失望吗?这个现象显示有些人具有不可思议的能力，可以把从前的经验储存在他们的潜意识里。” | "Does that disappoint you? It just shows what an incredible capacity some people have to store experience in their unconscious." |
| “我懂你的意思了。” | "I see what you mean." |
| “有许多日常生活中不可思议的事件都可以用佛洛伊德的潜意识理论来解释。也许有一天我正要找一个多年没有联络的朋友的电话时，却刚好接到他打来的电话。” | "A lot of curious everyday happenings can be explained by Freud's theory of the unconscious. I might suddenly get a call from a friend I haven't heard from for many years just as I had begun to look for his telephone number " |
| “满诡异的。” | "It gives me goose bumps." |
| “可是事实上也许是我们两个同时听到收音机里播的一首老歌，而这首歌刚好是我们两个上一次见面时听到的。重要的是，我们都没有察觉到其中的关联。” | "But the explanation could be that we both heard the same old song on the radio, a song we heard the last time we were together. The point is, we are not aware of the underlying connection." |
| “所以这些事情要不就是道听途说，要不就是因为特别奇怪才众口相传，要不就是潜意识的作用，对吗? ”。 | "So it's either humbug, or the winning number effect, or else it's the unconscious. Right?" |
| “不管怎样，在进到这类书店时抱持相当的怀疑态度总是比较健康的，特别是对一个哲学家而言。英国有一个由怀疑论者组成的协会。许多年前他们重金悬赏第一个能够对那些超自然现象提供一点点证明的人。他们并不要求参加者展示什么奇迹，而只要他们表演一点点心电感应就可以了。但是到目前为止，没有一个人来参加。” | "Well, in any case, it's healthier to approach such books with a decent portion of skepticism. Not least if one is a philosopher. There is an association in England for skeptics. Many years ago they offered a large reward to the first person who could provide even the slightest proof of something supernatural. It didn't need to be a great miracle, a tiny example of telepathy would do. So far, nobody has come forward " |
| “嗯。” | "Hmm." |
| “话说回来，有很多现象仍然是我们人类无法理解的。也许我们还不是真正了解自然的法则。在上一个世纪，许多人认为磁力与电力的现象是一种魔术。我敢打赌我的曾祖母如果听到我说关于电视和电脑的事，一定会惊讶得目瞪口呆。” | "On the other hand, there is a lot we humans don't understand. Maybe we don't understand the laws of nature either. During the last century there were a lot of peo-ple who thought that phenomena such as magnetism and electricity were a kind of magic. I'll bet my own great-grandmother would have been wide-eyed with amaze-ment if I told her about TV or computers." |
| “这么说你并不相信所有超自然的现象哼? ” | "So you don't believe in anything supernatural then." |
| “我们已经谈过这点了。就连‘超自然’这个名词听起来也很奇怪。不，我相信世上只有一个自然。但从另外一方面来说，这也是很令人惊异的事。” | "We've already talked about that. Even the term 'supernatural' is a curious one. No, I suppose I believe that there is only one nature. But that, on the other hand, is absolutely astonishing." |
| “可是你让我看的那些书里面记载了那么多神秘的事情……” | "But the sort of mysterious things in those books you just showed me?" |
| “所有真正的哲学家都应该睁大眼睛。即使我们从来没有见过白色的乌鸦，我们也不应该放弃寻找它。也许有一天，连我这样的怀疑论者也会不得不接受某种我从前并不相信的现象。如果我不承认有这种可能性，那我就是一个武断的人，而不是一个真正的哲学家。” | "All true philosophers should keep their eyes open. Even if we have never seen a white crow, we should never stop looking for it. And one day, even a skeptic like me could be obliged to accept a phenomenon I did not believe in before. If I did not keep this possibility open I would be dogmatic, and not a true philosopher." |
| 艾伯特和苏菲继续坐在长椅上，两人都没有说话。那些鸽子伸长了脖子咕咕的叫着，不时被一辆路过的脚踏车或突然的动作吓着。 | Alberto and Sophie remained seated on the bench without saying anything. The pigeons craned their necks and cooed, now and then being startled by a bicycle or a sudden movement. |
| “我必须回家打点宴会的事了。”最后苏菲说。 | "I have to go home and prepare for the party," said Sophie at last. |
| “可是在我们分手以前，我要给你看一只白色的乌鸦。它比我们所想象的更接近我们。” | "But before we part, I'll show you a white crow. It is nearer than we think, you see." |
| 他从长椅上站起来，示意苏菲再回到书店里去。 | Alberto got up and led the way back into the bookstore. |
| 这次他们走过所有关于超自然现象的书，停在书店最里面一个看起来不甚牢固的架子前。架子的上方挂着一块很小的牌子，上面写着：哲学类。 | This time they walked past all the books on supernatural phenomena and stopped by a flimsy shelf at the very back of the store. Above the shelf hung a very small card. PHILOSOPHY, it read. |
| 艾伯特指着架上的一本书。苏菲看到书名时不禁吓了一跳。上面写着：苏菲的世界。 | Alberto pointed down at a particular book, and Sophie gasped as she read the title: Sophie's World. |
| “你要不要我买一本送给你? ” | "Would you like me to buy it for you?" |
| “我不太敢看耶！” | "I don't know if I dare." |
| 无论如何，过了没多久，她就走在回家的路上了，一手拿着那本书，另一手则拿着一个小袋子，里面装着她刚才买的花园宴会用品。 | Shortly afterward, however, she was on her way home with the book in one hand and a little bag of things for the garden party in the other. |
| 32 - 花园宴会 | 32 - The Garden Party |
| ……一只白色的乌鸦…… | ... a white crow... |
| 席德坐在床上，动也不动。她可以感觉到她双臂与双手绷得紧紧的，拿着那本沉重的讲义夹，颤抖着。 | Hilde sat on the bed, transfixed. She felt her arms and her hands tremble, as they gripped the heavy ring binder. |
| 已经快十一点。她坐在那儿读了两个多小时了。这期间她不时抬头大笑，有时笑得她不得不翻身喘气。还好屋里只有她一个人。 | It was almost eleven o'clock. She had been reading for over two hours. From time to time she had raised her eyes from the text and laughed aloud, but she had also turned over on her side and gasped. It was a good thing she was alone in the house. |
| 这两个小时内发生的事可真多呀。最先是苏菲在从林间小木屋回家的路上努力要引起少校的注意力。最后她爬到一棵树上，然后被大雁莫通给救了。那只雁是从黎巴嫩飞来的，仿佛是她的守护天使一般。 | And what she had been through these last two hours! It started with Sophie trying to attract the major's attention on the way home from the cabin in the woods. She had finally climbed a tree and been rescued by Morten Goose, who had arrived like a guardian angel from Lebanon. |
| 虽然已经过了很久，但席德永远不会忘记从前爸爸念《尼尔奇遇记》(TheWonderfulAdventureofNils)给她听的情景。因为那之后有许多年，她和爸爸之间发展出了一种与那本书有关的秘密语言。现在他又把那只老雁给揪出来了。 | Although it was a long, long time ago, Hilde had never forgotten how her father had read The Wonderful Adventures of Nils to her. For many years after that, she and her father had had a secret language together that was connected with the book. Now he had dragged the old goose out again. |
| 后来苏菲第一次体验到独自一人上咖啡厅的滋味。席德对艾伯特讲的萨特和存在主义的事特别感兴趣。他几乎让她变成了一个存在主义者。不过，话说回来，他过去也有好几次曾经这样过。 | Then Sophie had her first experience as a lone customer in a cafe. Hilde had been especially taken with what Alberto said about Sartre and existentialism. He had almost managed to convert her--although he had done that many times before in the ring binder too. |
| 大约一年前，席德买了一本占星学的书，还有一次她拿了一组意大利纸牌回家，后来又有一次她买了一本有关招魂术的书。每一次，爸爸总是跟她说一些什么“迷信”呀、“批判的能力”呀等等道理，但他一直等到现在才来“绝地大反攻”。他的反击可说是正中要害。很明显的，他想在他的女儿长大之前彻彻底底警告她那些东西的害处。为了安全起见，他安排了他从电器商店的电视屏幕上对她挥手的场面。其实他大可不必这样的…… | Once, about a year ago, Hilde had bought a book on astrology. Another time she had come home with a set of tarot cards. Next time it was a book on spiritualism. Each time, her father had lectured her about "superstition" and her "critical faculty," but he had waited until now for the final blow. His counterattack was deadly accurate. Clearly, his daughter would not be allowed to grow up without a thorough warning against that kind of thing. To be absolutely sure, he had waved to her from a TV screen in a radio store. He could have saved himself the trouble ... |
| 她最感到好奇的还是那个女孩。苏菲，苏菲——你在哪里? 你从何处来? 你为什么进入我的生命? | What she wondered about most of all was Sophie. Sophie--who are you? Where do you come from? Why have you come into my life? |
| 最后，艾伯特给了苏菲一本有关她自己的书。那本书是否就是席德现在手上拿的这一本呢? 当然，这只是一个讲义夹。但即使是这样，一个人怎么可能在一本有关他自己的书里面发现一本有关他自己的书呢? 如果苏菲开始读这本书，会有什么事发生呢? | Finally Sophie had been given a book about herself. Was it the same book that Hilde now had in her hands? This was only a ring binder. But even so--how could one find a book about oneself in a book about oneself? What would happen if Sophie began to read that book? |
| 席德用手指摸一摸讲义夹，只剩下几页了。 | Sophie leafed through the book, there were only a few pages left in her ring binder. |
| 苏菲从镇上回家时在公车上碰到了她妈妈。该死J她如果看见她手上拿的这本书，不知道会说什么呢! | Sophie met her mother on the bus on her way home from town. Oh, no! What would her mother say when she saw the book in Sophie's hand? |
| 苏菲想把那本书放在装着宴会用彩带和气球的袋子里，但并没有成功。 | Sophie tried to put it in the bag with all the streamers and balloons she had bought for the party but she didn't quite make it. |
| “嗨，苏菲,我们居然坐同一辆公车!真好!“ | "Hi, Sophie! We caught the same bus! How nice!" |
| 嗨，妈!” | "Hi, Mom!" |
| “你买了一本书呀? ” | "You bought a book?" |
| “没有，不是买的。” | "No, not exactly." |
| “《苏菲的世界》……多奇怪呀。” | "Sophie's World ... how curious." |
| 苏菲知道这时她是骗不了妈妈的。 | Sophie knew she didn't have the slightest chance of lying to her mother. |
| “是艾伯特给我的。” | "I got it from Alberto." |
| “嗯，我想一定是的。我说过了，我一直在等着见这个人呢。我可以看看吗? ” | "Yes, I'm sure you did. As I said, I'm looking forward to meeting this man. May I see?" |
| “可不可以等到我们回家以后? 妈，这是我的书耶！” | "Would you mind very much waiting till we get home, at least. It is my book, Mom." |
| “这当然是你的书啦。我只想看看第一页。好吗? ……苏菲放学回家了。有一段路她和乔安同行，她们谈着有关机器人的问题......” | "Of course it's your book. I just want to take a peek at the first page, okay? ... 'Sophie Amundsen was on her way home from school. She had walked the first part of the way with Joanna. They had been discussing robots . . .'" |
| “书里真的这么写吗? ” | "Does it really say that?" |
| “没错。是一个名叫艾勃特的人写的。他一定是刚出道的。喔，对了，你那位哲学家叫什么名字? ” | "Yes, it does, Sophie. It's written by someone called Albert Knag. He must be a newcomer. What's your Alberto's name, by the way?" |
| “艾伯特。” | "Knox." |
| “也许这个怪人写了一本关于你的书呢，苏菲。他用的可能是笔名。” | "It'll probably turn out that this extraordinary person has written a whole book about you, Sophie. It's called using a pseudonym." |
| “那不是他。妈，你就别再说了吧。反正你什么都不懂。” | "It's not him, Mom. Why don't you just give up. You don't understand anything anyway." |
| “是呀，我是不懂。明天我们就举行花园宴会了，然后一切又会恢复正常。” | "No, I don't suppose I do. The garden party is tomorrow, then everything will be all right again." |
| “艾伯特活在一个完全不同的世界里，所以这本书是一只白乌鸦。” | "Albert Knag lives in a completely different reality. That's why this book is a white crow." |
| “你真的不能再这样下去了2以前你说的不是白兔吗? ” | "You really must stop all this! Wasn't it a white rabbit?" |
| “好了，别说了。” | "You stop it!" |
| 她们说到这里，苜蓿巷就到了。她们刚下车就遇上了一次示威游行。 | That was as far as they got before they reached their stop at the end of Clover Close. They ran straight into a demonstration. |
| “天哪!”苏菲的妈妈喊，“我还以为我们这个社区不会发生这样的事呢!” | "My God!" exclaimed Helene Amundsen, "I really thought we would be spared street politics in this neighborhood." |
| 示威的人顶多只有十到十二个。他们乎里拿的布条上写着： | There were no more than about ten or twelve people. Their banners read: |
| “少校快来了!” | THE MAJOR IS AT HAND |
| “支持美味的仲夏节大餐!” | YES TO YUMMY MIDSUMMER EATS |
| “加强联合国!” | MORE POWER TO THE UN |
| 苏菲几乎替妈妈感到难过。 | Sophie almost felt sorry for her mother. |
| “别理他们。”她说。 | "Never mind," she said. |
| “可是这个示威好奇怪呀，挺荒谬的。” | "But it was a peculiar demonstration, Sophie. Quite absurd, really." |
| “只不过是个小把戏罢了!” | "It was a mere bagatelle." |
| “世界改变得愈来愈快了。其实，我一点也不感到惊讶。” | "The world changes more and more rapidly all the time. Actually, I'm not in the least surprised." |
| “不管怎样，你应该对你不感到惊讶这件事感到惊讶。” | "You should be surprised that you're not surprised, at any rate." |
| “一点也不。他们并不暴力呀，是不是? 我只希望他们还没有把我们的玫瑰花床踩坏。我想他们一定不会在一座花园里示威吧。 我们赶快回家看看。” | "Not at all. They weren't violent, were they? I just hope they haven't trampled all over our rosebeds. Surely it can't be necessary to demonstrate in a garden. Let's hurry home and see." |
| “妈，这是一次哲学性的示威。真正的哲学家是不会践踏玫瑰花床的。” | "It was a philosophical demonstration, Mom. Real philosophers don't trample on rosebeds." |
| “我告诉你吧，苏菲。我不相信世上还有真正的哲学家了。这年头什么都是合成的。” | "I'll tell you what, Sophie. I don't think I believe in real philosophers any longer. Everything is synthetic nowadays." |
| 生日宴会那天下午和晚上，他们一直忙着准备。第二天早上，他们仍继续未完的工作，铺桌子、装饰餐桌。乔安也过来帮忙。 | They spent the afternoon and evening preparing. They continued the next morning, setting and decorating the table. Joanna came over to give them a hand. |
| “这下可好了！”她说，“我爸妈也打算要来。都是你，苏菲！” | "Good grief!" she said, "Mom and Dad are coming too. It's your fault, Sophie!" |
| 在客人预定到达前半小时，一切都准备好了。树上挂满了彩带和日本灯笼。花园的门上、小径两旁的树上和屋子的前面都挂满了气球。那天下午大部分时间，苏菲和乔安都忙着吹气球。 | Everything was ready half an hour before the guests were due. The trees were festooned with streamers and Japanese lanterns. The garden gate, the trees lining the path, and the front of the house were hung with balloons. Sophie and Joanna had spent most of the afternoon blowing them up. |
| 餐桌上摆了鸡、沙拉和各式各样的自制面包。厨房里还有葡萄面包和双层蛋糕、丹麦酥和巧克力蛋糕。可是打从一开始，餐桌上最中央的位置就保留给生日蛋糕。那是一个由杏仁圈饼做成的金字塔。在蛋糕的尖顶，有一个穿着坚信礼服装的小女孩图案。苏菲的妈妈曾向她保证那个图案也可以代表一个没有受坚信礼的十五岁女孩，可是苏菲相信妈妈之所以把它放在那儿，是因为苏菲说她不确定自己是不是想受坚信礼。而妈妈似乎认为那个蛋糕就象征坚信礼。 | The table was set with chicken, salad, and different kinds of homemade bread. In the kitchen there were raisin buns and layer cake, Danish pastry and chocolate cake. But from the start the place of honor in the center of the table was reserved for the birthday cake--a pyramid of almond-paste rings. On the top of the cake was the tiny figure of a girl in a confirmation dress. Sophie's mother had assured her that it could just as well represent an unconfirmed fifteen-year-old, but Sophie was certain her mother had only put it there because Sophie had told her she was not sure she wanted to be confirmed. Her mother seemed to think the cake embodied the confirmation itself. |
| “我们是不惜工本。”在宴会开始前的半小时，这样的话她说了好几次。 | "We haven't spared any expense," she repeated several times in the half hour before the party was due to start. |
| 客人们开始陆续抵达了。第一批来的是苏菲班上的三个女同学。她们穿着夏天的衬衫、浅色的羊毛背心、长裙子，涂了很淡很淡的眼影。过了一会儿，杰瑞米和罗瑞也缓缓地从大门口走进来了，看起来有点害羞，又有几分小男生的傲慢。 | The guests began to arrive. First came three of the girls from Sophie's class, dressed in summer shirts and light cardigans, long skirts, and the barest suggestion of eye makeup. A bit later, Jeremy and David came strolling in through the gate, with a blend of shyness and boyish arrogance. |
| “生日快乐!” | "Happy birthday!" |
| “你长大了！” | "You're an adult now, too!" |
| 苏菲注意到乔安和杰瑞米已经开始偷偷地眉来眼去了。空气里有一种让人说不上来的气息，也许是仲夏的缘故。 | Sophie noticed that Joanna and Jeremy had already begun eyeing each other discreetly. There was something in the air. It was Midsummer Eve. |
| 每一个人都带了生日礼物。由于这是一个哲学性的花园宴会，有几个客人曾经试着研究哲学到底是什么。虽然并不是每个人都找到了与哲学有关的礼物，但大多数人都绞尽脑汁想了一些富有哲学意味的话写在生日卡片上。苏菲收到了一本哲学字典和一本有锁的日记，上面写着“我个人的哲学思维”。客人一抵达，苏菲的妈妈便端上用深色玻璃杯装的苹果西打请他们喝。 | Everybody had brought birthday presents, and as it was a philosophical garden party, several of the guests had tried to find out what philosophy was. Although not all of them had managed to find philosophical presents, most of them had written something philosophical on their cards. Sophie received a philosophical dictionary as well as a diary with a lock; on the cover was written MY PERSONAL PHILOSOPHICAL THOUGHTS. As the guests arrived they were served apple juice in long-stemmed wine glasses. Sophie's mother did the serving. |
| “欢迎……这位年轻的男士贵姓大名? ……以前好像从来没见过……你能来真是大好了，赛西莉……” | "Welcome ... And what is this young man's name? I don't believe we've met before ... So glad you could come, Cecilie . . ." |
| 当所有较年轻的客人都已经端着杯子在树下闲逛时，乔安的父母开了一辆白色的宾士轿车，停在花园门口。乔安的爸爸穿了一身昂贵的灰色西装，全身上下无懈可击，妈妈则穿着一套红色裤装，上面贴着暗红色的亮片。苏菲敢说她一定是在玩具店里买了一个穿着这种套装的芭比娃娃，然后请裁缝按照她的尺寸做一套。还有一种可能就是：乔安的爸爸买了一个这样的芭比娃娃，然后请魔术师把它变成一个活生生的女人。可是这种可能性很小，因此苏菲就放弃了。 | When all the younger guests had arrived and were strolling under the trees with their wine glasses, Joanna's parents drew up at the garden gate in a white Mercedes. The financial adviser was impeccably dressed in an expensively cut gray suit. His wife was wearing a red pants suit with dark red sequins. Sophie was sure she had bought a Barbie doll in a toy store dressed in that suit, and had a tailor make it up in her size. There was another possibility; the financial adviser could have bought the doll and given it to a magician to make into a live woman. But this possibility was unlikely, so Sophie rejected it. |
| 他们跨出宾士轿车，走进花园，园里所有年轻客人都，晾奇地瞪大了眼睛。乔安的爸爸亲自拿了一个长方形的包裹给苏菲。那是他们全家人送她的礼物。当苏菲发现里面是——没错，是一个芭比娃娃时，很努力地保持镇静。可是乔安就不了： | They stepped out of the Mercedes and walked into the garden where younger guests looked at them with surprise. The financial adviser presented a long, narrow package from the Ingebrigtsen family. Sophie tried hard to maintain her composure when it turned out to be--yes, it was!--a Barbie doll. But Joanna made no such effort: |
| “你疯了吗? 苏菲从来不玩洋娃娃的！” | "Are you crazy? Sophie doesn't play with dolls!" |
| 乔安的妈妈连忙走来，衣服上的亮片发出霹霹啪啪的声音。 | Mrs. Ingebrigtsen came hurrying over, with all her sequins clanking. |
| “可是这只是当装饰用的呀。” | “But it's only for decoration, you know." |
| “真的很谢谢你，”苏菲想打圆场。“现在我可以开始搜集娃娃了。” | "Well, thank you very much indeed." Sophie tried to smooth things over. "Now I can start a collection." |
| 大家开始向餐桌的方向聚拢。 | People began to drift toward the table. |
| “现在就剩下艾伯特还没到了。”苏菲的妈妈用一种热切的声音向苏菲说，企图隐藏她愈来愈忧虑的心情。其他客人已经开始交换着有关这个特别来宾的小道消息了。 | "We're only waiting for Alberto," said Sophie's mother to her in a somewhat brisk tone that was intended to hide her growing apprehension. Rumors of the special guest of honor had already spread among the other guests. |
| “他已经答应我了，所以他一定会来。” | "He has promised to come, so he'll come." |
| “不过在他来之前我们可以让其他客人先就座吗? ” | "But we can't seat the guests before he arrives, can we?" |
| “当然可以。来吧!” | "Of course we can. Let's go ahead." |
| 苏菲的妈妈开始请客人围着长桌子坐下。她特别在她自己和苏菲的位置间留了一个空位。她向大家说了一些话，内容不外是今天的菜、天气多好和苏菲已经是大人了等等。 | Helene Amundsen began to seat people around the long table. She made sure that the vacant chair was between her own and Sophie's place. She said a few words about the beautiful weather and the fact that Sophie was now a grownup. |
| 他们在桌边坐了半小时后，就有一个蓄着黑色山羊胡子、戴着扁帽的中年男子走到苜蓿巷，并且进了花园的大门。他捧着一束由十五朵玫瑰做成的花束。 | They had been sitting at the table for half an hour when a middle-aged man with a black goatee and a beret came walking up Clover Close and in through the garden gate. He was carrying a bouquet of fifteen red roses. |
| “艾伯特!” | "Alberto!" |
| 苏菲离开餐桌，跑去迎接他。她用双手抱住他的脖子，并从他手里接过那束花。只见他在夹克的口袋里摸索一下，掏出两三个大—鞭炮，把它们点燃后就丢到各处。走到餐桌旁后，他点亮了一支烟火，放在杏仁塔上，然后便走过去，站在苏菲和妈妈中间的空位上。 | Sophie left the table and ran to greet him. She threw her arms around his neck and took the bouquet from him. He responded to the welcome by rooting around in his jacket pocket and drawing out a couple of Chinese firecrackers which he lit and tossed into the yard. As. he approached the table, he lit a sparkler and set it on top of the almond pyramid. Then he went over and stood at the empty place between Sophie and her mother. |
| “我很高兴能到这里来。”他说。 | "I'm delighted to be here," he said. |
| 在座的宾客都愣住了。乔安的妈妈对她先生使了一个眼色。苏菲的妈妈看到艾伯特终于出现，在松了一口气之余，对他的一切行为都不计较了。苏菲自己则努力按捺她的笑意。 | The guests were dumbstruck. Mrs. Ingebrigtsen gave her husband a significant look. Sophie's mother was so relieved that the man had finally arrived, however, that she would have forgiven him anything. Sophie herself was struggling to suppress her laughter. |
| 苏菲的妈妈用手敲了敲她的玻璃杯，说道： | Helene Amundsen tapped on her glass and said: |
| “让我们也欢迎艾伯特先生来到这个哲学的花园宴会。他不是我的新男友。因为，虽然我丈夫经常在海上，我目前并没有交男朋友。这位令人很意外的先生是苏菲的新哲学老师。他的本事不只是放鞭炮而已。 | "Let us also welcome Alberto Knox to this philosophical garden party. He is not my new boyfriend, because although my husband is so often away at sea, I don't have a new boyfriend for the time being. However, this astounding person is Sophie's new philosophy teacher. His prowess extends further than to setting off fireworks. |
| 他还能，比方说，从一顶礼帽里拉出一只活生生的兔子来。苏菲，你说是兔子还是乌鸦来着? ” | This man is able, for example, to draw a live rabbit out of a top hat. Or was it a crow, Sophie?" |
| “多谢。”艾伯特说，然后便坐下来。 | "Many thanks," said Alberto. He sat down. |
| “干杯！”苏菲说。于是在座客人便举起他们那装着深红色可乐的玻璃杯，向他致意。 | "Cheers!" said Sophie, and the guests raised their glasses and drank his health. |
| 他们坐了很久，吃着鸡和沙拉。突然间乔安站起来，毅然决然地走到杰瑞米身旁，在他的唇上大声地亲了一下。杰瑞米也试图把她向后扳倒在桌上，以便回吻她。 | They sat for a long time over their chicken and salad. Suddenly Joanna got up, walked determinedly over to Jeremy, and gave him a resounding kiss on the lips. He responded by trying to topple her backward over the table so as to get a better grip as he returned her kiss. |
| “我要昏倒了。”乔安的妈妈喊。 | "Well, I've never ..." exclaimed Mrs. Ingebrigtsen. |
| “孩子们，不要在桌上玩。”苏菲的妈妈只说了这么一句话。 | "Not on the table, children," was Mrs. Amundsen's only comment. |
| “为什么不要呢? ”艾伯特转身对着她问。 | "Why not?" asked Alberto, turning toward her. |
| “这个问题很奇怪。” | "That was an odd question." |
| “一个真正的哲学家问问题是从来没有错的。” | "It's never wrong for a real philosopher to ask questions." |
| 另外两三个没有被吻的男孩开始把鸡骨头扔到屋顶上。对于他们的举动，苏菲的妈妈也只温和地说了一句： | A couple of the other boys who had not been kissed started to throw chicken bones up on the roof. This, too, elicited only a mild comment from Sophie's mother: |
| “请你们不要这样好吗? 檐沟里有鸡骨头清理起来挺麻烦的。” | "Would you mind not doing that. It's such a nuisance when there are chicken bones in the gutter." |
| “对不起，伯母。”其中一个男孩说，然后他们便改把鸡骨扔到花园里的树篱上。 | "Sorry," said one of the boys, whereupon they started throwing chicken bones over the garden hedge instead. |
| “我想现在应该收拾盘于，开始切蛋糕了。”苏菲的妈妈终于说。“有几个人想喝咖啡? ” | "I think it's time to clear the plates away and serve the cake," said Mrs. Amundsen finally.ˇ"How many people want to drink coffee?" |
| 乔安一家、艾伯特和其他几个客人都举起了手。 | Joanna's family, Alberto and some other guests lifted their hands. |
| “也许苏菲和乔安可以来帮我忙……” | "Sophie and Joanna, will you give me a hand?" |
| 他们趁走向厨房的空档，匆匆讲了几句悄悄话。 | On their way to the kitchen there was only time for a brief discussion. |
| “你怎么会跑去亲他的? ” | "What made you kiss him?" Sophie said to Joanna. |
| “我坐在那儿看着他的嘴，就是无法抗拒。他真的好可爱呀！” | "I sat looking at his mouth and couldn't resist it. He is so cute!" |
| “感觉怎样? ” | "How did it taste?" |
| “不完全像我想象的那样，不过……” | "Not exactly like I'd imagined, but. . ." |
| “那么这是你的第一次哼? ” | "It was the first time, then?" |
| “可是绝不是最后一次!” | "But not the last!" |
| 很快的，咖啡与蛋糕就上桌了。艾伯特刚拿了一些鞭炮给那几个男孩，苏菲的妈妈便敲了敲她的咖啡杯。 | Coffee and cake were soon on the table. Alberto had started giving the boys some of his firecrackers when Sophie's mother tapped on her coffee cup. |
| “我只简短地说几句话。”她开始说，“我只有苏菲这个女儿。在一个星期又一天前，她满十五岁了。你们可以看出来，我们是不惜工本地办这次宴会。生日蛋糕上有二十四个杏仁圈饼，所以你们每人至少可以吃一个。那些先动手拿的人可以吃两个，因为我们要从上面开始拿，而愈往下的圈饼个愈大。人生也是这样。当苏菲还小时，她总是拿着很小的圈饼到处跑。几年过去了。圈饼愈来愈大。 | "I am not going to make a long speech," she began, "but I only have this one daughter, and it is only this once that exactly one week and a day ago she reached the age of fifteen. As you see, we have spared no expense. There are twenty-four almond rings on the birthday cake, so there's at least one whole ring for each of you. Those who help themselves first can take two rings, because we start from the top and the rings get bigger and bigger as you go. That's the way it is in life too. When Sophie was a little girl, she went tripping around in tiny little rings. But as the years went by, the rings got bigger and bigger. |
| 现在它们可以绕到旧市区那儿再绕回来了。由于她爸爸经常出海，于是她常打电话到世界各地。祝你十五岁生日快乐，苏菲!” | Now they reach right over to the Old Town and back. And what is more, with a father who is at sea so much, she makes calls to all parts of the world. We congratulate you on your fifteenth birthday, Sophie!" |
| “真好!”乔安的妈妈说。 | "Delightful!" exclaimed Mrs. Ingebrigtsen. |
| 苏菲不确定她指的是她妈妈、她妈妈讲的话、生日蛋糕还是苏菲自己。 | Sophie was not sure whether she was referring to her mother, the speech, the birthday cake, or Sophie herself. |
| 宾客们一致鼓掌。有一个男孩把一串鞭炮扔到梨树上。乔安也离开座位，想把杰瑞米从椅子上拉起来。他任由她把他拉走，然后两人便滚到草地上不停地互相亲吻。过了一会儿后，他们滚进了红醋栗的树丛。 | The guests applauded, and one of the boys threw a firecracker up into the pear tree. Joanna left the table and pulled Jeremy up off his chair. They lay down on the grass and started kissing each other again. After a while they rolled in under the red-currant bushes. |
| “这年头都是女孩子采取主动了。”乔先生说。 | "Nowadays it's the girl who takes the initiative," said Mr. Ingebrigtsen. |
| 然后他便站起来，走到红醋栗树丛那儿，就近观察着这个现象。结果，其他的客人也都跟过去了。只有苏菲和艾伯特仍然坐在位子上。其他的客人站在那儿，围着乔安和杰瑞米，成了一个半圆形。这时，乔安和杰瑞米已经从最初纯纯的吻进展到了热烈爱抚的阶段。 | Having said that, he got up and went over to the red-currant bushes where he stood observing the phenomenon at close quarters. The rest of the guests followed suit. Only Sophie and Alberto remained sitting at the table. The other guests now stood in a semicircle around Joanna and Jeremy. |
| “谁也挡不住他们。”乔安的妈妈说，语气里有点自豪。 | "They can't be stopped," said Mrs. Ingebrigtsen, not without a certain pride. |
| “嗯，有其父必有其女。”她丈夫说。 | "No, generation follows generation," said her husband. |
| 他看看四周，期待众人对他的妙语如珠报以掌声，但他们却只是默默地点点头。于是他又说：“我看是没办法了。” | He looked around, expecting applause for his well-chosen words. When the only response was a few silent nods, he added: "It can't be helped." |
| 这时苏菲在远处看到杰瑞米正试图解开乔安白衬衫上的扣子。那件白衬衫上早已染了一块块青苹的印渍。乔安也正摸索着杰瑞米的腰带。 | Sophie saw from a distance that Jeremy was trying to unbutton Joanna's white shirt, which was already covered with green stains from the grass. She was fumbling with his belt. |
| “别着凉了!”乔安的妈妈说。 | "Don't catch cold!" said Mrs. Ingebrigtsen. |
| 苏菲绝望地看着艾伯特。 | Sophie looked despairingly at Alberto. |
| “事情发生得比我预料中还快。”他说。“我们必须尽快离开这儿。不过我要先对大家讲几句话。” | "It's happening more quickly than I thought," he said. "We have to get away from here as soon as possible. I just have to make a short speech." |
| 苏菲大声地拍着手。 | Sophie clapped her hands loudly. |
| “大家可不可以回到这里来坐下? 艾伯特要演讲了。” | "Could everyone please come back and sit down again? Alberto is going to make a speech." |
| 除了乔安和杰瑞米外，每一个人都慢慢走回原位。 | Everyone except Joanna and Jeremy came drifting back to their places at the table. |
| “你真的要演讲吗? ”苏菲的妈妈问。“太美妙了!” | "Are you really going to make a speech?" asked Helene Amundsen. "How charming!" |
| “谢谢你。” | "Thank you." |
| “你喜欢散步，我知道。保持身材是很重要的。如果有一只狗陪伴那就更好了。它的名字是不是叫汉密士? ” | "And you like going for walks, I know. It is so important to stay in shape. And it's so much nicer when you have a dog to keep you company. Hermes, isn't that its name?" |
| 艾伯特站起身，敲敲他的咖啡杯。“亲爱的苏菲，”他开始说，“我想提醒你这是一个哲学的花园宴会。因此我将发表一篇有关哲学的演讲。” | Alberto stood up. "Dear Sophie," he began. "Since this is a philosophical garden party, I will make a philosophical speech." |
| 众人爆出热烈的掌声。 | This was greeted by a burst of applause. |
| “在这样乱糟糟的地方，也许正适合谈谈理性。可是无论发生什么，我们都不要忘记祝苏菲十五岁生日快乐。” | "In this riotous company, a dose of reason might not be out of place. But whatever happens, let us not forget to congratulate Sophie on her fifteenth birthday." |
| 他刚讲完，他们便听见一架小飞机嗡嗡地飞过来。它飞低到花园上方，尾部拉着一个长长的布条，上面写着：“十五岁生日快乐!” | He had hardly finished these sentences when they heard the drone of an approaching sports plane. It flew in low over the garden. Behind it streamed a long tail banner saying: "Happy 15th birthday!" |
| 又是一阵掌声，比前几次都大声。 | This led to renewed applause, even louder than before. |
| 哲学演讲“哪，你看到没有? ”苏菲的妈妈高兴地说，“这个人的本事不只是放鞭炮而已！” | "There, you see?" Mrs. Amundsen cried joyfully. "This man can do more than set off fireworks!" |
| “谢谢。这不过是个小把戏罢了。过去这几个星期以来，苏菲和我进行了一项大规模的哲学调查。我们现在要在这里公布我们的调查结果，我们将揭开我们的存在最深处的秘密。” | "Thank you. It was a mere bagatelle. During the past few weeks, Sophie and I have carried out a major philosophical investigation. We shall here and now reveal our findings. We shall reveal the innermost secrets of our existence." |
| 现在，众人都安静下来了，只听见小鸟啁啾的声音和红醋栗树丛里偶尔传来的经过刻意压抑的声响。 | The little gathering was now so quiet that the only sounds were the twittering of the birds and a few subdued noises from the red-currant bushes. |
| “说下去呀!”苏菲说。 | "Go on," said Sophie. |
| “在对最早的希腊哲学家一直到现代的哲学理论做过一番彻底的研究之后，我们发现我们是活在一个少校的心灵中，那位少校目前担任联合国驻黎巴嫩的观察员。他已经为他女儿写了一本关于我们的书。那个女孩住在黎乐桑，名叫席德，今年也是十五岁了，而且和苏菲同一天生日。在六月十五日清晨她醒来后，这本书就放在她床边的桌子上。说得更明确一点，那本书是装在一个讲义夹里的。现在，就在我们讲话的时候，她正用她的食指摸着讲义夹的最后几页。” | "After a thorough philosophical study--which has led from the first Greek philosophers to the present day--we have discovered that we are living our lives in the mind of a major who is at this moment serving as a UN observer in Lebanon. He has also written a book about us for his daughter back in Lillesand. Her name is Hilde Mailer Knag, and she was fifteen years old on the same day as Sophie. The book about us lay on her bedside table when she woke up early on the morning of June 15. To be more precise, it was in the form of a ring binder. Even as we speak, she can feel the final pages of the ring binder under her index finger." |
| 桌旁的众人脸上开始出现一种忧虑的神色。 | A feeling of apprehension had begun to spread around the table. |
| “因此，我们的存在只不过是做为席德生日的娱乐罢了。少校创造我们，以我们为架构，以便对他的女儿进行哲学教育。这表示，(打个比方)大门口停的那辆宾士轿车是一文不值，那不过是个小把戏罢了。它只不过是在一位可怜的联合国少校的脑海里转来转去的白色宾士轿车。而那位少校此刻正坐在一棵棕榈树的树荫下，以免中暑呢。各位，黎巴嫩的天气是很炎热的。” | "Our existence is therefore neither more nor less than a kind of birthday diversion for Hilde Mailer Knag. We have all been invented as a framework for the major's philosophical education of his daughter. This means, for example, that the white Mercedes at the gate is not worth a cent. It's just a bagatelle. It's worth no more than the white Mercedes that drives around and around inside the head of a poor UN major, who has just this minute sat down in the shade of a palm tree to avoid getting sunstroke. The days are hot in Lebanon, my friends." |
| “胡说！”乔先生喊道。“这真是一派胡言。” | "Garbage!" exclaimed the financial adviser. "This is absolutely pure nonsense." |
| “你可以有你自己的看法，”艾伯特毫无怯意，继续说下去，“但事实上这次花园宴会才真正是一派胡言。整个宴会里唯一有理性的就是我这席演讲!" | "You are welcome to your opinion," Alberto continued unabashed, "but the truth is that it is this garden party which is absolutely pure nonsense. The only dose of reason in the whole party is this speech." |
| 听到这话，乔先生便站起来说： | At that, the financial adviser got up and said: |
| “我们大家在这里，拚全力地做生意，并且买了各种保险，以防万一。可是这个无所事事的万事通先生却来这儿发表什么‘哲学’宣言，想破坏这一切哩!" | "Here we are, trying our best to run a business, and to make sure we have insurance coverage against every kind of risk. Then along comes this know-it-all who tries to destroy it all with his 'philosophical' allegations." |
| 艾伯特点头表示同意。 | Alberto nodded in agreement. |
| “的确没有保险公司会保这种哲学见解险，这种见解比什么天灾都还糟哩。可是我说，这位先生，你可能知道，保险公司也不保那些的。” | "There is indeed no insurance to cover this kind of philosophical insight. We are talking of something worse than a natural catastrophe, sir. But as you are probably aware, insurance doesn't cover those either." |
| “现在哪来的天灾? ” | "This is not a natural catastrophe." |
| “不，我说的是生存方面的天灾。比方说，你如果看看树丛底下发生的事，就会明白我的意思。你没法投保任何的险，以防止自己整个生命崩溃。你也不能防止太阳熄灭。” | "No, it is an existential catastrophe. For example, just take a look under the currant bushes and you will see what I mean. You cannot insure yourself against the collapse of your whole life. Neither can you insure yourself against the sun going out." |
| “我们一定得听他胡扯吗?”乔安的爸爸问，眼睛向下看着他的妻子。 | "Do we have to put up with this?" asked Joanna's father, looking at his wife. |
| 她摇摇头，苏菲的妈妈也摇摇头。 | She shook her head, and so did Sophie's mother. |
| “太可惜了，”她说，“这次宴会我们可是不惜工本。” | "What a shame," she said, "and after we had spared no expense." |
| 但年轻人们却坐在那儿，眼睛瞪着艾伯特一直看。通常年轻人比年长的人要更容易接受新思想和新观念。 “请你说下去。”一个一头金色的卷发，戴着眼镜的男孩说。 | The younger guests continued to look at Alberto. "We want to hear more," said a curly-haired boy with glasses. |
| “谢谢你。但我没有很多话好说了。当你已经发现自己只是某个人不清不楚的脑袋里的一个梦般的人物时，依我来看最明智的办法就是保持缄默。可是最后我可以建议你们年轻人修一门简短的哲学史课程。对于上一代的价值观抱持批判的态度是很重要。如果说我曾经教苏菲任何事的话，那就是：要有批判性的思考态度。 黑格尔称之为否定的思考。” | "Thank you, but there is not much more to say. When you have realized that you are a dream image in another person's sleepy consciousness, then, in my opinion, it is wisest to be silent. But I can finish by recommending that you take a short course in the history of philosophy. It is important to be critical of the older generation's values. If I have tried to teach Sophie anything, it is precisely that, to think critically. Hegel called it thinking negatively." |
| 乔先生还没有坐下。他一直站在那儿，用手指敲击桌面。 | The financial adviser was still standing, drumming his fingers on the table. |
| “这个煽动家企图破坏学校、教会和我们努力灌输给下一代的所有健全的价值观。年轻人有他们的未来，他们终有一天会继承我们所有的成就。如果这个家伙不立刻离开这里，我就要叫我的家庭律师来。他知道该怎么处理这样的事情。” | "This agitator is attempting to break down all the sound values which the school and the church and we ourselves are trying to instill in the younger generation. It is they who have the future before them and who one day will inherit everything we have built up. If this man is not immediately removed from this gathering I intend to call our lawyer. He will know how to deal with this situation." |
| “既然你只是一个影子，因此不管你想要处理的是什么事情，对他来说都没什么差别。还有，不管怎样，苏菲和我马上就要离开这个宴会了，因为，对我们而言，我们所上的哲学课不完全只谈理论，它也有实际的一面。当时机成熟时，我们会表演一个消失不见的把戏。那样我们就可以从少校的意识里偷偷溜走。” | "It makes little difference whether you deal with this situation or not, since you are nothing but a shadow. Anyway, Sophie and I are about to leave the party, since for us the philosophy course has not been purely theoretical. It has also had its practical side. When the time is ripe we will perform our disappearing act. That is how we are going to sneak our way out of the major's consciousness." |
| 消失苏菲的妈妈拉着苏菲的手。 | Helene Amundsen took hold of her daughter's arm. |
| “你不会离开我吧? 苏菲。” | "You are not leaving me, are you, Sophie?" |
| 苏菲用双臂抱住妈妈，并抬头看着艾伯特。 | Sophie put her arms around her mother. She looked up at Alberto. |
| “妈妈很难过……” | "Mom is so sad . . ." |
| 不，这是很荒谬的。你不可以忘记你所学的。我们要挣脱的是这些胡言。你的妈妈就像那个带着一篮子食物要送给她祖母的小红帽一样的可爱、亲切。她当然会难过，可是那就像那架飞在我们头顶上祝你生日快乐，的飞机需要有燃料一样。” | "No, that's just ridiculous. Don't forget what you have learned. It's this sort of nonsense we must liberate ourselves from. Your mother is a sweet and kind lady, just as the Little Red Ridinghood who came to my door that day had a basket filled with food for her grandmother. Your mother is no more sad than the plane that just flew over needed fuel for its congratulation maneuvers." |
| “我明白你的意思了。”苏菲说，于是她转身背对着妈妈。“所以我必须照他的话做。早晚有一天，我是一定得离开你的。” | "I think I see what you mean," said Sophie, and turned back to her mother. "That's why I have to do what he says, Mom. One day I had to leave you." |
| “我会想你的，”她妈妈说，“可是如果这上面有一个天堂，你得飞上去才行，我答应你我会好好照顾葛文达。它一天吃一片还是两片莴苣叶子? ” | "I'm going to miss you," said her mother, "but if there is a heaven over this one, you'll just have to fly. I promise to take good care of Govinda. Does it eat one or two lettuce leaves a day?" |
| 艾伯特把手放在她的肩膀上。 | Alberto put his hand on her shoulder. |
| “在座没有一个人，包括你在内，会想念我们。理由很简单：因为你们并不存在。所以你们不会有什么器官可以用来想念我们。” | "Neither you nor anyone else here will miss us for the simple reason that you do not exist. You are no more than shadows." |
| “这简直是太污辱人了。”乔安的妈妈大声说。 | "That is the worst insult I've ever heard," Mrs. Ingebrigtsen burst out. |
| 她的丈夫点点头。 | Her husband nodded. |
| “我们至少可以告他毁谤。他想要剥夺所有我们珍视的东西。 这人是个无赖，是个该死的蛮子!” | "If nothing else, we can always get him nailed for defamation of character. He wants to strip us of everything we hold dear. The man's a scoundrel." |
| 说完后，他和艾伯特都坐下来了。乔安的爸爸气得脸色发红。 | With that, both Alberto and the financial adviser sat down. The letter's face was crimson with rage. |
| 此时，乔安和杰瑞米也过来坐下了。他们的衣服全都脏兮兮的，皱成一团。乔安的金发上也沾了一块块的泥巴。 | Now Joanna and Jeremy also came and sat at the table. Their clothes were grubby and crumpled. Joanna's golden hair was caked with mud and earth. |
| “妈，我要生小孩了。”她宣布说。 | "Mom, I'm going to have a baby," she announced. |
| “好吧，可是你得等到回家再生。” | "All right, but you'll have to wait till you get home." |
| 乔先生也立刻表示支持。 | She had immediate support from her husband. |
| “她得克制一下她自己。如果小孩今晚要受洗的话，她得自己设法安排。” | "She'll simply have to contain herself," he said. "And if there is to be a christening tonight, she'll have to arrange it herself." |
| 艾伯特用一种肃穆的神情看着苏菲。 | Alberto looked down at Sophie with a somber expression. |
| “时候到了。” | "It's time." |
| “你走之前能不能给我们端几杯咖啡来呢? ”苏菲的妈妈问。 | "Can't you at least bring us a little more coffee before you go?" asked her mother. |
| “当然可以，马上来。” | "Of course, Mom, I'll do it right away." |
| 她从桌上拿了保温瓶。她得把厨房里的咖啡机再加满水才行。 | Sophie took the thermos from the table. She had to make more coffee. |
| 当她站在那儿等水煮开时，顺便喂了鸟和金鱼，并走进浴室，拿出一片莴苣叶给葛文达吃。她到处找不到雪儿，不过她还是开了一大罐猫食，倒在一只碗里，并把碗放在门前的台阶上。她的眼泪不断涌出来。 | While she stood waiting for it to brew, she fed the birds and the goldfish. She also went into the bathroom and put a lettuce leaf out for Govinda. She couldn't see the cat anywhere, but she opened a large can of cat food, emptied it into a bowl and set it out on the step. She felt her tears welling up. |
| 当她端着咖啡回到园里时，宴会中的情景像是一个儿童聚会，而不像是一个十五岁生日宴会。桌上有好几个打翻的汽水瓶，桌布上到处沾满了巧克力蛋糕，装葡萄干面包的盘子覆在苹坪上。苏菲来到时，有一个男孩正把一串鞭炮放在双层蛋糕上。鞭炮爆炸时，蛋糕上的奶油溅得桌上、客人的身上到处都是。受害最深的是乔安的妈妈那身红色的裤装。奇怪的是她和每一个人都一副若无其事的样子。这时，乔安拿了一大块巧克力蛋糕，涂在杰瑞米的脸上，然后开始用舌头把它舔掉。 | When she returned with the coffee, the garden party looked more like a children's party than a young woman's philosophical celebration. Several soda bottles had been knocked over on the table, there was chocolate cake smeared all over the tablecloth and the dish of raisin buns lay upside down on the lawn. Just as Sophie arrived, one of the boys put a firecracker to the layer cake, which exploded all over the table and the guests. The worst casualty was Mrs. Ingebrigtsen's red pants suit. The curious thing was that both she and everybody else took it with the utmost calm. Joanna picked up a huge piece of chocolate cake, smeared it all over Jeremy's face, and proceeded to lick it off again. |
| 苏菲的妈妈和艾伯特一起坐在秋千上，与其他人有一段距离。 | Her mother and Alberto were sitting in the glider a little way away from the others. |
| 他们向苏菲挥挥手。 | They waved to Sophie. |
| “你们两个终于开始密谈了。”苏菲说。 | "So you finally had your confidential talk," said Sophie. |
| “你说对了。”她妈妈说，一副兴高采烈的样子。“艾伯特是一个很体贴人的人。我可以放心地把你交给他了。” | "And you were perfectly right," said her mother, quite elated now. "Alberto is a very altruistic person. I entrust you to his strong arms." |
| 苏菲坐在他们两人中间。 | Sophie sat down between them. |
| 这时，有两个男孩爬上了屋顶。一个女孩走来走去，用发夹到处戳气球。然后有一个不请自来的客人骑了一辆摩托车到来，后座的架子上绑了一箱啤酒和几瓶白兰地。有几个人很高兴地欢迎他进来。 | Two of the boys had managed to climb onto the roof. One of the girls went around pricking holes in all the balloons with a hairpin. Then an uninvited guest arrived on a motorcycle with a crate of beer and bottles of aquavit strapped to the carrier. A few helpful souls welcomed him in. |
| 乔先生看到后便站起来，拍拍手说： | At that, the financial adviser rose from the table. He clapped his hands and said: |
| “我们来玩游戏好吗? ” | "Do you want to play a game?" |
| 他抓了一瓶啤酒，一口喝尽，并把空瓶子放在草坪中央。然后他走到餐桌旁，拿了生日蛋糕上的最后五个杏仁圈，向其他客人示范如何把圈饼丢出去，套在啤酒瓶的瓶颈上。 | He grabbed a bottle of beer, drank it down, and set the empty bottle in the middle of the lawn. Then he went to the table and fetched the last five rings of the birthday cake. He showed the other guests how to throw the rings so they landed over the neck of the bottle. |
| “死亡的苦痛。”艾伯特说。“现在，在少校结束一切，在席德把讲义夹合上前，我们最好赶紧离开。” | "The death throes," said Alberto. "We'd better get away before the major ends it all and Hilde closes the ring binder." |
| “妈，你得一个人清理这些东西了！” | "You'll have to clear up alone, Mom." |
| “没关系，孩子。这不是你应该过的生活。如果艾伯特能够让你过得比较好，我比谁都高兴。你不是告诉过我他有一匹白马吗? ” | "It doesn't matter, child. This was no life for you. If Alberto can give you a better one, nobody will be happier than I. Didn't you tell me he had a white horse?" |
| 苏菲向花园望去，已经认不得这是哪里了。草地上到处都是瓶子、鸡骨头、面包和气球。 | Sophie looked out across the garden. It was unrecognizable. Bottles, chicken bones, buns, and balloons were trampled into the grass. |
| “这里曾经是我小小的伊甸园。”她说。 | "This was once my little Garden of Eden," she said. |
| “现在你要被赶出来了。”艾伯特答道。 | "And now you're being driven out of it," said Alberto. |
| 这时有一个男孩正坐在白色的宾士轿车里。他发动引擎，车子就飞快冲过大门口，开到石子路上，并开进花园。 | One of the boys was sitting in the white Mercedes. He revved the engine and the car smashed through the garden gate, up the gravel path, and down into the garden. |
| 苏菲感觉有人紧抓着她的手臂，把她拖进密洞内。然后她听见艾伯特的声音： | Sophie felt a hard grip on her arm as she was dragged into the den. Then she heard Alberto's voice: |
| “来吧！” | "Now!" |
| 就在这时，白色的宾士车撞到了一棵苹果树。树上那些还没成熟的苹果像下雨般纷纷落在车盖上。 | At the same moment the white Mercedes crashed into an apple tree. Unripe fruit showered down onto the hood. |
| “简直太过分了尸乔安的爸爸大吼。“我要你赔!” | "That's going too far!" shouted the financial adviser. "I demand substantial compensation!" |
| 他大大全力支持他。 | His wife gave him her full support. |
| “都是那个无赖的错。咦，他跑到哪里去了? ” | "It's that damned scoundrel's fault! Where is he?" |
| “他们在空气中消失了。”苏菲的妈妈说，语气里有点自豪。 | "They have vanished into thin air," said Helene Amundsen, not without a touch of pride. |
| 她站起身，走向那张长餐桌，开始清理碗盘。 | She drew herself up to her full height, walked toward the long table and began to clear up after the philosophical garden party. |
| “还有没有人要喝咖啡? ” | "More coffee, anyone?" |
| 33 - 对位法 | 33 - Counterpoint |
| ……两首或多首旋律齐响…… | ...two or more melodies sounding together... |
| 席德在床上坐起来。苏菲和艾伯特的故事就这样结束了，但到底发生了什么事? | Hilde sat up in bed. That was the end of the story of Sophie and Alberto. But what had actually happened? |
| 爸爸为何要写那最后一章呢? 难道只是为了展示他对苏菲的世界的影响力吗? | Why had her father written that last chapter? Was it just to demonstrate his power over Sophie's world? |
| 她满腹心事地洗了一个澡，穿好衣服，很快地用过早餐，然后就漫步到花园里，坐在秋千上。 | Deep in thought, she took a shower and got dressed. She ate a quick breakfast and then wandered down the garden and sat in the glider. |
| 她同意艾伯特的说法。花园宴会里唯一有道理的东西就是他的演讲。爸爸该不会认为席德的世界就像苏菲的花园宴会一样乱七八糟吧? 还是他认为她的世界最后也会消失呢? | She agreed with Alberto that the only sensible thing that had happened at the garden party was his speech. Surely her father didn't think Hilde's world was as chaotic as Sophie's garden party? Or that her world would also dissolve eventually? |
| 还有苏菲和艾伯特。他们的秘密计划最后怎么了? | Then there was the matter of Sophie and Alberto. What had happened to the secret plan? |
| 他是不是要席德自己把这个故事继续下去? 还是他们真的溜到故事外面去了? | Was it up to Hilde herself to continue the story? Or had they really managed to sneak out of it? |
| 他们现在到底在哪里呢? | And where were they now? |
| 她突然有一种想法。如果艾伯特和苏菲真的溜到故事外面去了，讲义夹里的书页上就不会再提到他们了。因为很不幸的，书里所有的内容爸爸都很清楚呀。 | A thought suddenly struck her. If Alberto and Sophie really had managed to sneak out of the story, there wouldn't be anything about it in the ring binder. Everything that was there, unfortunately, was clear to her father. |
| 可不可能在字里行间有别的意思? 书里很明显地暗示有这种可能性。坐在秋千上，她领悟到她必须把整个故事至少重新再看一遍。 | Could there be anything written between the lines? There was more than a mere suggestion of it. Hilde realized that she would have to read the whole story again one or two more times. |
| * * * | * * * |
| 当白色的宾士轿车开进花园里时，艾伯特把苏菲拉进密洞中。 | As the white Mercedes drove into the garden, Alberto dragged Sophie with him into the den. |
| 然后他们便跑进树林，朝少校的小木屋方向跑去。 | Then they ran into the woods in the direction of the major's cabin. |
| “快！”艾伯特喊。“我们要在他开始找我们之前完成。” | "Quickly!" cried Alberto. "It's got to happen before he starts looking for us." |
| “我们现在已经躲开他了吗? ” | "Are we beyond the major's reach now?" |
| “我们正在边缘。” | "We are in the borderland." |
| 他们划过湖面，冲进小木屋。艾伯特打开地板上的活门，把苏菲推进地窖里。然后一切都变黑了。 | They rowed across the water and ran into the cabin. Alberto opened a trapdoor in the floor. He pushed Sophie down into the cellar. Then everything went black. |
| 计划过完生日后几天里，席德进行着她的计划。她写了好几封信给哥本哈根的安妮，并打了两三通电话给她。她同时也请朋友和认识的人帮忙，结果她班上几乎半数的同学都答应助她一臂之力。 | In the days that followed, Hilde worked on her plan. She sent several letters to Anne Kvamsdal in Copenhagen, and a couple of times she called her. She also enlisted the aid of friends and acquaintances, and recruited almost half of her class at school. |
| 在这期间她也抽时间重读《苏菲的世界》。这不是一个读一次就可以的故事。在重读时，她脑海中对于苏菲和艾伯特在离开花园宴会后的遭遇，不断有了新的想法。 | In between, she read Sophie's World. It was not a story one could be done with after a single reading. New thoughts about what could have happened to Sophie and Alberto when they left the garden party were constantly occurring to her. |
| 六月二十三日星期六那一天大约九点时，她突然从睡眠中惊醒。她知道这时爸爸已经离开黎巴嫩的营区。现在她只要静心等待就可以了。她已经把他这天最后的行程都详详细细计划妥当。 | On Saturday, June 23, she awoke with a start around nine o'clock. She knew her father had already left the camp in Lebanon. Now it was just a question of waiting. The last part of his day was planned down to the smallest detail. |
| 那天上午，她开始与妈妈一起准备仲夏节的事。席德不时想起苏菲和她妈妈安排仲夏节宴会的情景。不过这些事都已经发生了，已经完了，结束了。可是到底有没有呢? 他们现在是不是也到处走来走去，忙着布置呢? | Later in the morning she began the preparations for Midsummer Eve with her mother. Hilde could not help thinking of how Sophie and her mother had arranged their Midsummer Eve party. But that was something they had done. It was over, finished. Or was it? Were they going around right now, decorating everywhere? |
| 苏菲和艾伯特坐在两栋大房子前的草坪上。房子外面可以看到几个难看的排气口和通风管。一对年轻的男女从其中一栋房屋里走出来。男的拿着一个棕色的手提箱，女的则在肩上背了一个红色的皮包。一辆轿车沿着后院的一条窄路向前开。 | Sophie and Alberto seated themselves on a lawn in front of two large buildings with ugly air vents and ventilation canals on the outside. A young couple came walking out of one of the buildings. He was carrying a brown briefcase and she had a red handbag slung over one shoulder. A car drove along a narrow road in the background. |
| “怎么了? ”苏菲问。 | "What happened?" asked Sophie. |
| “我们成功了!” | "We made it!" |
| “可是我们现在在哪里呢? ” | "But where are we?" |
| “在奥斯陆。” | "This is Oslo." |
| “你确定吗? ” | "Are you quite sure?" |
| “确定。这里的房子有一栋叫做‘新宫’，是人们研习音乐的地方。另外一栋叫做‘会众学院’，是一所神学院。他们在更上坡一点的地方研究科学，并在山顶上研究文学与哲学。” | "Quite sure. One of these buildings is called Chateau Neuf, which means 'the new palace.' People study music there. The other is the Congregation Faculty. It's a school of theology. Further up the hill they study science and up at the top they study literature and philosophy." |
| “我们已经离开席德的书，不受少校的控制了吗? ” | "Are we out of Hilde's book and beyond the major's control?" |
| “是的。他绝不会知道我们在这里。” | "Yes, both. He'll never find us here." |
| “可是当我们跑过树林时，我们人在哪里呢? ” | "But where were we when we ran through the woods?" |
| “当少校忙着让乔安的爸爸的车撞到苹果树时，我们就逮住机会躲在密洞里。那时我们正处于胚胎的阶段。我们既是旧世界的人，也是新世界的人。可是少校绝对不可能想到我们会躲在那里。” | "While the major was busy crashing the financial adviser's car into an apple tree, we seized the chance to hide in the den. We were then at the embryo stage. We were of the old as well as of the new world. But concealing ourselves there was something the major cannot possibly have envisaged." |
| “为什么呢? ” | "Why not?" |
| “他绝不会这么轻易就放我们走，那就像一场梦一样，当然他自己也有可能参与其中。” | "He would never have let us go so easily. As it was, it went like a dream. Of course, there's always the chance that he was in on it himself." |
| “怎么说呢? ” | "What do you mean?" |
| “是他发动那辆白色的宾士车的。他可能尽量不要看见我们。 | "It was he who started the white Mercedes. He may have exerted himself to the utmost to lose sight of us. |
| 在发生这么多事情以后，他可能已经累惨了……” | He was probably utterly exhausted after everything that had been going on . . ." |
| 此时，那对年轻的男女距他们只有几码路了。苏菲觉得自己这样和一个年纪比她大很多的男人坐在草地上真是有点窘。何况她需要有人来证实艾伯特说的话。 | By now the young couple were only a few yards away. Sophie felt a bit awkward, sitting on the grass with a man so much older than herself. Besides, she wanted someone to confirm what Alberto had said. |
| 于是，她站起来，走向他们。 | She got up and went over to them |
| “打搅一下，你可不可以告诉我这条街叫什么名字? ” | "Excuse me, would you mind telling me the name of this street?" |
| 可是他们既不回答她，也没有注意到她。 | But they ignored her completely. |
| 她很生气，又大声问了一次。 | Sophie was so provoked that she asked them again. |
| “人家问你，你总不能不回答吧? ” | "It's customary to answer a person, isn't it?" |
| 那位年轻的男子显然正在专心向他的同伴解释一件事情。 | The young man was clearly engrossed in explaining something to his companion: |
| “对位法的形式是在两个空间中进行的。水平的和垂直的，前者是指旋律，后者是指和声。总是有两种以上的旋律一齐响起……” | "Contrapuntal form operates on two dimensions, horizontally, or melodically, and vertically, or harmonically. There will always be two or more melodies sounding together . . ." |
| “抱歉打搅你们，可是……” | "Excuse me for interrupting, but. . ." |
| “这些旋律结合在一起，尽情发展，不管它们合起来效果如何。可是它们必须和谐一致。事实上那是一个音符对一个音符。” | "The melodies combine in such a way that they develop as much as possible, independently of how they sound against each other. But they have to be concordant. Actually it's note against note." |
| 多么没礼貌呀！他们既不是瞎子，也不是聋子。苏菲又试了一次。她站在他们前面，挡住他们的去路。 他们却擦身而过。 | How rude! They were neither deaf nor blind. Sophie tried a third time, standing ahead of them on the path blocking their way,She was simply brushed aside. |
| “起风了。”女人说。 | "There's a wind coming up," said the woman. |
| 苏菲连忙跑回艾伯特所在的地方。 | Sophie rushed back to Alberto. |
| “他们听不见我说话!”她绝望地说。这时她突然想起她梦见席德和金十字架的事。 | They can't hear me!" she said desperately--and just as she said it, she recalled her dream about Hilde and the gold crucifix. |
| “这是我们必须付出的代价。虽然我们溜出了一本书，可是我们却别想和作者拥有一样的身分。不过我们真的是在这里。从现在起，我们将永远不会老去。” | "It's the price we have to pay. Although we have sneaked out of a book, we can't expect to nave exactly the same status as its author. But we really are here. From now on, we will never be a day older than we were when we left the philosophical garden party." |
| “这是不是说我们永远不会和我们周遭的人有真正的接触? ” | "Does that mean we'll never have any real contact with me people around us?" |
| “一个真正哲学家永不说‘永不’。现在几点了? ” | "A true philosopher never says 'never.' What time is it?" |
| “八点钟。” | "Eight o'clock." |
| “喔，当然了，和我们离开船长弯的时间一样。” | "The same as when we left Captain's Bend, of course." |
| “今天席德的父亲从黎巴嫩回来。” | "This is the day Hilde's father gets back from Lebanon." |
| “所以我们才要赶快。” | "That's why we must hurry." |
| “为什么呢？这话怎么说? ” | "Why--what do you mean?" |
| “你不是很想知道少校回到柏客来山庄后会发生什么事吗? ” | "Aren't you anxious to know what happens when the major gets home to Bjerkely?" |
| “当然啦，可是……” | "Naturally, but. . ." |
| “那就来吧！” | "Come on, then!" |
| 他们开始向城市走去。路上有几个人经过他们，可是他们都一直往前走，好像没看到苏菲和艾伯特似的。 | They began to walk down toward the city. Several people passed them on the way, but they all walked right on by as if Sophie and Alberto were invisible. |
| 整条街道旁边都密密麻麻停满了车。艾伯特在一辆红色的小敞篷车前停了下来。 | Cars were parked by the curbside all the way along the street. Alberto stopped by a small red convertible with the top down. |
| “这辆就可以，”他说。“我们只要确定它是我们的就好了。” | "This will do," he said. "We must just make sure it's ours." |
| “我一点都不知道你在说什么。” | "I have no idea what you mean." |
| “那我还是向你解释一下好了。我们不能随随便便开一辆属于这城里某个人的车子。你想如果别人发现这辆车没有人开就自动前进，那会发生什么事呢? 何况，我们还不见得能发动它。” | "I'd better explain then. We can't just take an ordinary car that belongs to someone here in the city. What do you think would happen when people noticed the car driving along without a driver? And anyway, we probably wouldn't be able to start it." |
| “那你为什么选这辆敞篷车呢? ” | "Then why the convertible?" |
| “我想我在一部老片里看过它。” | "I think I recognize it from an old movie." |
| “听着，我很抱歉，但我可不想继续和你打哑谜了。” | "Look, I'm sorry, but I'm getting tired of all these cryptic remarks." |
| “苏菲，这不是一部真的车。它就像我们一样，别人在这里看到的是一个空的停车位，我们只要证实这点就可以上路了。” | "It's a make-believe car, Sophie. It's just like us. People here only see a vacant space. That's all we have to confirm before we're on our way." |
| 他们站在车子旁边等候。过了一会儿，有个男孩在人行道上骑了一辆脚踏车过来。他突然转个弯，一直骑过这辆红敞篷车，骑到路上去了。 | They stood by the car and waited. After a while, a boy came cycling along on the sidewalk. He turned suddenly and rode right through the red car and onto the road. |
| “你看到没? 这辆车是我们的。” | "There, you see? It's ours!" |
| 艾伯特把驾驶座另外一边的车门打开。 | Alberto opened the door to the passenger seat. |
| “请进!”他说，于是苏菲就坐进去了。 | "Be my guest!" he said, and Sophie got in. |
| 他自己则进了驾驶座。车钥匙正插在点火器上。他一转动钥匙，引擎就发动了。 | He got into the driver's seat. The key was in the ignition, he turned it, and the engine started. |
| 他们沿着城市的南方前进，很快就开到了卓曼(Dramman)公路上，并经过莱萨克(Lysaker)和桑德维卡(Sandvika)。他们一路看到愈来愈多的仲夏节火堆，尤其是在过了卓曼以后。 | They drove southward out of the city, past Lysaker, Sandvika, Drammen, and down toward Lillesand. As they drove they saw more and more Midsummer bonfires, especially after they had passed Drammen. |
| “已经是仲夏了，苏菲。这不是很美妙吗? ” | "It's Midsummer, Sophie. Isn't it wonderful?" |
| “而且这风好清新、好舒服呀!还好我们开的是敞篷车。艾伯特，真的没有人能够看见我们吗? ” | "And there's such a lovely fresh breeze in an open car. Is it true that no one can see us?" |
| “只有像我们这一类的人。我们可能会遇见其中几位。现在几点了? ” | "Only people of our own kind. We might meet some of them. What's the time now?" |
| “八点半了。” | "Half past eight." |
| “我们必须走几条捷径，不能老跟在这辆拖车后面。” | "We'll have to take a few shortcuts. We can't stay behind this trailer, that's for sure." |
| 他们转个弯，开进了一块辽阔的玉米田。苏菲回头一看，发现车子开过的地方，玉米秆都被压平了，留下一条很宽的痕迹。 | They turned off into a large wheatfield. Sophie looked back and saw that they had left a broad trail of flattened stalks. |
| “明天他们就会说有一阵很奇怪的风吹过了这片玉米田。”艾伯特说。 | "Tomorrow they'll say a freak wind blew over the field," said Alberto. |
| * * * | * * * |
| 操纵艾勃特少校刚刚从罗马抵达卡斯楚普机场。时间是六月二十三日星期六下午四点半。对于他来说，这是个漫长的一天。卡斯楚普是他行程的倒数第二站。 | Major Albert Knag had just landed at Kastrup Airport outside Copenhagen. It was half past four on Saturday, June 23. It had already been a long day. This penultimate lap had been by plane from Rome. |
| 他穿着他一向引以为豪的联合国制服，走过护照检查站。他不仅代表他自己和他的国家，也代表一个国际司法体系，一个有百年传统、涵盖全球的机构。 | He went through passport control in his UN uniform, which he was proud to wear. He represented not only himself and his country. Albert Knag represented an international legal system--a century-old tradition that now embraced the entire planet. |
| 他身上只背着一个飞行背包。其他的行李都在罗马托运了。他只需要举起他那红色的护照就行了。 | He carried only a flight bag. He had checked the rest of his baggage through from Rome. He just needed to hold up his red passport. |
| “我没有什么东西要报关。” | "Nothing to declare." |
| 还有将近三个小时，开往基督山的班机才会起飞。因此，他有时间为家人买一些礼物。他已经在两个星期前把他用毕生心血做成的礼物寄给席德了。玛丽特把它放在席德床边的桌子上，好让她在生日那天一觉醒来就可以看到那份礼物。自从那天深夜他打电话向席德说生日快乐后，他就没有再和她说过话了。 | Major Albert Knag had a nearly three-hour wait in the airport before his plane left for Kristiansand. He would have time to buy a few presents for his family. He had sent the present of his life to Hilde two weeks ago. Marit, his wife, had put it on her bedside table for her to discover when she woke up on her birthday. He had not spoken with Hilde since that late night birthday call. |
| 艾勃特买了两三份挪威报纸，在酒吧里找了一张桌子坐下，并叫了一杯咖啡。他还没来得及浏览一下标题，就听到扩音器在广播：“旅客艾勃特请注意，艾勃特，请和SAS服务台联络。” | Albert bought a couple of Norwegian newspapers, found himself a table in the bar, and ordered a cup of coffee. He had hardly had time to skim the headlines when he heard an announcement over the loudspeakers: "This is a personal call for Albert Knag. Albert Knag is requested to contact the SAS information desk." |
| 怎么回事? 他的背脊一阵发凉。他该不会又被调回黎巴嫩吧? 是不是家里发生了什么事? | What now? He felt a chill down his spine. Surely he was not being ordered back to Lebanon? Could something be wrong at home? |
| 他快步走到SAS服务台。 | He quickly reached the SAS information desk. |
| “我就是艾勃特。” | "I'm Albert Knag." |
| “有一张紧急通知要给你。” | "Here is a message for you. It is urgent." |
| 他立刻打开信封。里面有一个较小的信封。上面写着；请哥本哈根卡斯楚普机场SAS服务台转交艾勃特少校。 | He opened the envelope at once. Inside lay a smaller envelope. It was addressed to Major Albert Knag, c/o SAS Information, Kastrup Airport, Copenhagen. |
| 艾勃特忐忑不安地拆开那个小信封。里面有一张短短的字条： | Albert opened the little envelope nervously. It contained a short note: |
| 亲爱的爸爸：欢迎你从黎巴嫩回来。你应该可以想到，我真是等不及你回来了。原谅我请人用扩音器呼叫你。因为这样最方便。 | Dear Dad, Welcome home from Lebanon. As you can imagine, I can't even wait till you get home. Forgive me for having you paged over the loud-speakers. It was the easiest way. |
| PS：很不幸的，乔安的爸爸已经寄来通知，要求赔偿他那辆被窃后撞毁的宾士轿车。 | P.S. Unfortunately a claim for damages has arrived from financial adviser Ingebrigtsen regarding a stolen and wrecked Mercedes. |
| PS．PS：当你回来时，我可能正坐在花园里。可是在那之前，我可能还会跟你联络。 | P.S. P.S. I may be sitting in the garden when you get here. But you might also be hearing from me before that. |
| PS．PS．PS：我不敢一次在花园里停留太久。在这种地方，人很容易陷到土里去。我还有很多时间准备欢迎你回家呢。 | P.S. P.S. P.S. I'm rather scared of staying in the garden too long at a time. It's so easy to sink into the ground in such places. Love from Hilde, who has had plenty of time to prepare your homecoming. |
| 爱你的席德艾勃特少校的第一个冲动是想笑。可是他并不喜欢像这样被人操纵。他一向喜欢做自己生命的主宰。但现在这个小鬼却正在黎乐桑指挥他在卡斯楚普的一举一动!她是怎么办到的? | Major Albert Knag's first impulse was to smile. But he did not appreciate being manipulated in this manner. He had always liked to be in charge of his own life. Now this little vixen in Lillesand was directing his movements in Kastrup Airport! How had she managed that? |
| 他把信封放在胸前的口袋里开始慢慢地向机场的小型购物商场走过去。他刚要进入一家丹麦食品店时，突然注意到店里的橱窗上贴了一个小信封。上面用很粗的马克笔写着：艾勃特少校。艾勃特把它从橱窗上拿下来，并打开它： | He put the envelope in his breast pocket and began to stroll toward the little shopping mall. He was just about to enter the Danish Food deli when he noticed a small envelope taped to the store window. It had MAJOR KNAG written on it with a thick marker pen. Albert took it down and opened it: |
| 私人信函。请卡斯楚普机场的丹麦食品店转交艾勃特少校。 | Personal message for Major Albert Knag, c/o Danish Food, Kastrup Airport. |
| 亲爱的爸爸：请买一条很大的丹麦香肠，最好是有两磅重的。妈可能会想要一条法国白兰地香肠。 | Dear Dad, please buy a large Danish salami, preferably a two-pound one, and Mom would probably like a cognac sausage. |
| PS：丹麦鱼子酱也不赖。 爱你的席德 | P. S. Danish caviar is not bad either. Love, Hilde. |
| 艾勃特转一圈。她不会在这儿吧? 玛丽特是不是让她飞到哥本哈根，好让她在这里跟他会合呢?这是席德的笔迹没错…… | Albert turned around. She wasn't here, was she? Had Mark given her a trip to Copenhagen so she could meet him here? It was Hilde's handwriting ... |
| 突然间这位联合国观察员觉得自己正在被人观察。仿佛有人正在遥控他所做的每一件事。他觉得自己像个被小孩子抓在手里的洋娃娃。 | Suddenly the UN observer began to feel himself observed. It was as if someone was in remote control of everything he did. He felt like a doll in the hands of a child. |
| 他进入食品店，买了一条两磅重的腊肠，一条白兰地香肠和三罐丹麦鱼子酱。然后便沿着这排商店逛过去。他已经决定也要给席德买一份恰当的礼物。是计算机好呢，还是一架小收音机? 嗯，对了，就买收音机。 | He went into the shop and bought a two-pound salami, a cognac sausage, and three jars of Danish caviar. Then he continued down the row of stores. He had made up his mind to buy a proper present for Hilde. A calculator, maybe? Or a little radio--yes, that was what he would get. |
| 当他走到卖电器的商店时，他看到橱窗上也贴了一个信封。这回上面写着：请卡斯楚普机场最有趣的商店转交艾勃特少校。里面的字条上写着： | When he got to the store that sold electrical appliances, he saw that there was an envelope taped to the window there too. This one was addressed to "Major Albert Knag, c/o the most interesting store in Kastrup." Inside was the following note: |
| 亲爱的爸爸：苏菲写信问候你，并且谢谢你，因为她那很慷慨的父亲送了她一个迷你电视兼调频收音机做为生日礼物。那些玩意都是骗人的，但从另外一方面来说，也只不过是个小把戏而已。不过，我必须承认，我和苏菲一样喜欢这些小把戏。 | Dear Dad, Sophie sends her greetings and thanks for the combined mini-TV and FM radio that she got for her birthday from her very generous father. It was great, but on the other hand it was a mere bagatelle. I must confess, though, that I share Sophie's liking for such bagatelles. |
| PS：如果你还没有到那儿，丹麦食品店和那家很大的烟酒免税商店还有更进一步的指示。 | P.S. In case you haven't been there yet, there are further instructions at the Danish Food store and the big Tax Free store that sells wines and tobacco. |
| PS．PS：我生日时得到了一些钱，所以我可以资助你三百五十元买那架迷你电视。顺便告诉你，我已经把火鸡的肚子填好料了，也做了华尔道夫沙拉。 | P.S. P.S. I got some money for my birthday, so I can contribute to the mini-TV with 350 crowns. Love, Hilde, who has already stuffed the turkey and made the Waldorf salad. |
| 爱你的席德一架迷你电视要九八五丹麦克朗。但比起艾勃特被女儿的诡计耍得团团转这件事，当然只能算是小事一桩。她到底在不在这里呢? | A mini-TV cost 985 Danish crowns. That could certainly be called a bagatelle in comparison with how Albert Knag felt about being directed hither and thither by his daughter's sneaky tricks. Was she here--or was she not? |
| 从这时候起，他无论到哪里都留神提防。他觉得自己像个间谍，又像个木偶。他这可不是被剥夺了基本人权了吗? | From that moment on, he was constantly on guard wherever he went. He felt like a secret agent and a marionette rolled into one. Was he not being deprived of his basic human rights? |
| 他也不得不到免税商店去。那儿又有一个写有他名字的信封。这整座机场好像变成了一个电脑游戏，而他则是那个游标。他看着信封里的字条： | He felt obliged to go into the Tax Free store as well. There hung a new envelope with his name on it. The whole airport was becoming a computer game with him as the cursor. He read the message: |
| 请卡斯楚普机场免税商店转交艾勃特少校：我只想要一包酒味口香糖和几盒杏仁糖。记住，这类东西在挪威要贵得多。我记得妈很喜欢Campari。 | Major Knag, c/o the Tax Free store at Kastrup. All I need from here is a bag of gumdrops and some marzipan bars. Remember it's much more expensive in Norway. As far as I can recall, Mom is very fond of Campari. |
| PS：你回家时一路上可要提高警觉，因为你大概不想错过任何重要的信息吧? 要知道，你女儿的学习能力是很强的。爱你的席德 | P.S. You must keep all your senses alert the whole way home. You wouldn't want to miss any important messages, would you? Love from your most teachable daughter, Hilde. |
| 艾勃特绝望地叹了口气，可是他还是进入店里，买了席德所说的东西。然后他便提了三个塑胶袋，背了一个飞行包，走向第二十八号登机门去等候他的班机。如果还有任何信，那他是看不到了。 | Albert sighed despairingly, but he went into the store and shopped as instructed. With three plastic carriers and his flight bag he walked toward Gate 28 to wait for his flight. If there were any more messages they would have to stay there. |
| 然而，他看到第二十八号登机门的一根柱子上也贴了一个信封：“请卡斯楚普机场第二十八号登机门转艾勃特少校”。上面的字也是席德的笔迹，但那个登机门的号码似乎是别人写的。但究竟是不是，也无从比对，因为那只是一些数字而已。 | However, at Gate 28 he caught sight of another white envelope taped to a pillar: "To Major Knag, c/o GATE 28, Kastrup Airport." This was also in Hilde's handwriting, but the gate number seemed to have been written by someone else. It was not easy to judge since there was no writing to compare it with, only block letters and digits. He took it down. This one said only "It won't be long now." |
| 他坐在一张椅子上，背靠着墙，把购物袋放在膝盖上。就这样，这位一向自负的少校坐得挺直，目光注视前方，像个第一次自己出门的孩子。他心想，如果她在这儿，他才不会让她先发现他呢! | He sat down on a chair with his back against the wall. He kept the shopping bags on his knees. Thus the proud major sat stiffly, eyes straight ahead, like a small child traveling alone for the first time. If Hilde was here, she was certainly not going to have the satisfaction of dis-covering him first. |
| 他焦急地看着每一位进来的旅客。有一阵子，他觉得自己像一个被密切监视的敌方间谍。当旅客获许登机时，他才松了一口气。他是最后一个登机的人。当他交出他的登机证时，顺便撕下了另外一个贴在报到台的白色信封。 | He glanced anxiously at each passenger that came in. For a while he felt like an enemy of the state under close surveillance. When the passengers were finally allowed to board the plane he breathed a sigh of relief. He was the last person to board. As he handed over his boarding pass he tore off another white envelope that had been taped to the check-in desk. |
| 苏菲和艾伯特已经经过布列维克(Brevik)，没多久就到了通往卡拉杰罗(Krager)的出口。 | Sophie and Alberto had passed Brevik, and a little later the exit to Kragera. |
| “你的时速已经开到一八O英里了。”苏菲说。 | "You're going awfully fast," said Sophie. |
| “已经快九点了。他很快就要在凯耶维克机场着陆了。不过，你放心，我们不会因为超速被抓的。” | "It's almost nine o'clock. He'll soon be landing at Kjevik. But we won't be stopped for speeding." |
| “万一我们撞到别的车子怎么办? ” | "Suppose we smash into another car?" |
| “如果是一辆普通的车子就没关系，但如果是一辆像我们一样的子……” | "It makes no difference if it's just an ordinary car. But if it's one of our own . . ." |
| “那会怎样? ” | "Then what?" |
| “那我们就要非常小心。你没注意到我们已经超过了蝙蝠侠的车……” | "Then we'll have to be very careful. Didn't you notice that we passed the Bat Mobile." |
| “没有。” | "No." |
| “它停在维斯特福(Vestfold)的某个地方。” | "It was parked somewhere up in Vestfold." |
| “想超这辆游览车可不容易。路两旁都是浓密的树林。” | "This tourist bus won't be easy to pass. There are dense woods on each side of the road." |
| “这没有什么差别。你难道就不能了解这点吗? ” | "It makes no difference, Sophie. Can't you get it into your head?" |
| 说完后，他把车子调个头就开进树林里，直直穿过那些浓密的树木。 | So saying, he swung the car into the woods and drove straight through the trees. |
| 苏菲松了一口气。 | Sophie breathed a sigh of relief. |
| “吓死我了!” | "You scared me." |
| “就算开进一堵砖墙，我们也不会有感觉的。” | "We wouldn't feel it if we drove into a brick wall." |
| “这只表示，和我们周遭的东西比起来，我们只不过是空气里的精灵而已。” | "That only means we're spirits of the air compared to our surroundings." |
| “不，你这样说就本末倒置了。对我们来讲，我们周遭的现实世界才是像空气一般的奇怪东西。” | "No, now you're putting the cart before the horse. It is the reality around us that's an airy adventure to us." |
| “我不懂。” | "I don't get it." |
| “那请你听好：很多人以为精灵是一种比烟雾还要‘缥缈’的东西。这是不对的。相反的，精灵比冰还要固体。” | "Listen carefully, then. It is a widespread misunderstanding that spirit is a thing that is more 'airy' than vapor. On the contrary. Spirit is more solid than ice." |
| “我从来没有想过是这样。” | "That never occurred to me." |
| “现在我要告诉你一个故事。从前有一个男人，他不相信世上有天使。有一天，他到树林里工作时，有一个天使来找他。” | "And now I'll tell you a story. Once upon a time there was a man who didn't believe in angels. One day, while he was out working in the woods, he was visited by an angel." |
| “然后呢? ” | "And?" |
| “他们一起走了一会儿。然后那个人转向天使说：‘好吧，现在我必须承认世上真的有天使。可是你不像我们一样真实。，‘你这话是什么意思?’天使问。 | "They walked together for a while. Then the man turned to the angel and said, 'All right, now I have to admit that angels exist. But you don't exist in reality, like us."What do you mean by that?' asked the angel. |
| 这人回答道：‘我们刚才走到那块大石头的时候，我必须绕过去，而你却是直接走过去。’天使听了很惊讶，便说道：‘你难道没有注意到刚才我们经过了一个沼泽吗? 我们两个都直接穿过那阵雾气。那是因为我们比雾气更固体呀? ” | So the man answered, 'When we came to that big rock, I had to go around it, but I noticed that you just glided through it. And when we came to that huge log that lay across the path, I had to climb over it while you walked straight through it.' The angel was very surprised, and said 'Didn't you also notice that we took a path that led through a marsh? We both walked right through the mist. That was because we were more solid than the mist.' |
| “啊!” | "Ah." |
| “我们也是这样，苏菲。精灵可以穿过铁门。没有坦克或轰炸机可以压垮或炸毁任何一种由精灵做的东西。” | "It's the same with us, Sophie. Spirit can pass through steel doors. No tanks or bombers can crush anything that is of spirit." |
| “这倒是挺令人安慰的。” | "That's a comfort." |
| “我们很快就要经过里棱(Ris＆r)。而从我们离开少校的小木屋到现在顶多只有一个小时。我真想喝一杯咖啡。” | "We'll soon be passing Ris0r, and it's no more than an hour since we left the major's cabin. I could really use a cup of coffee." |
| 当他们经过费安(Fiane)，还没到桑德雷德(S&ndeled)时，在路的左边看到了一家名叫灰姑娘的餐馆。艾伯特将车子调头，停在它前面的苹地上。 | When they got to Fiane, just before S0ndeled, they passed a cafeteria on the lefthand side of the road. It was called Cinderella. Alberto swung the car around and parked on the grass in front of it. |
| 在餐馆里，苏菲试着从冰柜里拿出一瓶可乐，却举不起来。那瓶子似乎被粘紧了。在柜台另一边，艾伯特想把他在车里发现的一个纸杯注满咖啡。他只要把一根杆子压下就可以了，但他使尽了全身的力气却仍压不下去。 | Inside, Sophie tried to take a bottle of Coke from the cooler, but she couldn't lift it. It seemed to be stuck. Further down the counter, Alberto was trying to tap coffee into a paper cup he had found in the car. He only had to press a lever, but even by exerting all his strength he could not press it down. |
| 他气极了，于是向其他的顾客求助。当他们都没有反应时，他忍不住大声吼叫，吵得苏菲只好把耳朵遮起来：“我要喝咖啡！” | This made him so mad that he turned to the cafeteria guests and asked for help. When no one reacted, he shouted so loudly that Sophie had to cover her ears: "I want some coffee!" |
| 他的怒气很快就消失了，然后就开始大笑，笑得弯了腰。他们正要转身离去时，一个老妇人从她的椅子上站起来，向他们走过来。 | His anger soon evaporated, and he doubled up with laughter. They were about to turn around and leave when an old woman got up from her chair and came toward them. |
| 她穿着一条鲜艳的红裙，冰蓝色的羊毛上衣，绑着白色的头巾。这些衣服的颜色和形状似乎比这家小餐馆内的任何东西都要鲜明。 | She was wearing a garish red skirt, an ice-blue cardigan, and a white kerchief round her head. She seemed more sharply defined than anything else in the little cafeteria. |
| 她走到艾伯特身旁说：“乖乖，小男孩，你可真会叫呀！” | She went up to Alberto and said, "My my, how you do yell, my boy!" |
| “对不起。” | "Excuse me." |
| “你说你想喝点咖啡是吗? ” | "You want some coffee, you said?" |
| “是的，不过……” | "Yes, but. . ." |
| “我们在这附近有一家店。” | "We have a small establishment close by." |
| 他们跟着老妇人走出餐馆，沿着屋后一条小路往前走。走着走着，她说：“你们是新来的? ” | They followed the old woman out of the cafeteria and down a path behind it. While they walked, she said, "You are new in these parts?" |
| “我们不承认也不行。”艾伯特回答。 | "We might as well admit it," answered Alberto. |
| “没关系。欢迎你们来到永恒之乡，孩子们。” | "That's all right. Welcome to eternity then, children." |
| “那你呢? ” | "And you?" |
| “我是从格林童话故事来的。这已经是将近两百年前的事了。 你们是打哪儿来的呢? ” | "I'm out of one of Grimm's fairy tales. That was nearly two hundred years ago. And where are you from?" |
| “我们是从一本哲学书里出来的。我是那个哲学老师，而这是我的学生苏菲。” | "We're out of a book on philosophy. I am the philosophy teacher and this is my student, Sophie." |
| “嘻嘻!那可是一本新书哩！” | "Hee hee! That's a new one!" |
| 他们穿过树林，走到一小块林间空地。那儿有几栋看起来很舒适的棕色小屋。在小屋之间的院子里，有一座很大的仲夏节火堆正在燃烧，火堆旁有一群五颜六色的人正在跳舞。其中许多苏菲都认得，有白雪公主和几个小矮人、懒杰克、福尔摩斯和小飞侠。小红帽和灰姑娘也在那儿。许多不知名的熟悉的人物也围在火堆旁，有地精、山野小精灵、半人半羊的农牧神、巫婆、天使和小鬼。苏菲还看到一个活生生的巨人。 | They came through the trees to a small clearing where there were several cozy-looking brown cottages. A large Midsummer bonfire was burning in a yard between the cottages, and around the bonfire danced a crowd of colorful figures. Sophie recognized many of them. There were Snow White and some of the seven dwarfs, Mary Poppins and Sherlock Holmes, Peter Pan and Pippi Longstocking, Little Red Ridinghood and Cinderella. A lot of familiar figures without names had also gathered around the bonfire--there were gnomes and elves, fauns and witches, angels and imps. Sophie also caught sight of a real live troll. |
| “多热闹呀！”艾伯特喊。 | "What a lot of noise!" exclaimed Alberto. |
| “这是因为仲夏节到了，”老妇人回答说。“自从瓦普几司之夜(编按：五月一日前夕，据传在这一夜，女妖们会聚在布罗肯山上跳舞)过后，我们就不曾像这样聚在一起了。那时我们还在德国呢。我只是到这里来住一阵子的。你要的是咖啡吗? ” | "That's because it's Midsummer," said the old woman. "We haven't had a gathering like this since Valborg's Eve. That was when we were in Germany. I'm only here on a short visit. Was it coffee you wanted?" |
| “是的。麻烦你了。” | "Yes, please." |
| 直到现在，苏菲才注意到所有的房子都是姜饼、糖果和糖霜做的。有几个人正直接吃着屋子前面的部分。一个女面包师正走来走去，忙着修补被吃掉的部分。苏菲大着胆子在屋角咬了一口，觉得比她从前所吃过的任何东西都更香甜美味。 | Not until now did Sophie notice that all the buildings were made out of gingerbread, candy, and sugar icing. Several of the figures were eating directly off the facades. A baker was going around repairing the damage as it occurred. Sophie ventured to take a little bite off one corner. It tasted sweeter and better than anything she had ever tasted before. |
| 过一会儿，老妇人就端着一杯咖啡走过来了。 | Presently the old woman returned with a cup of coffee. |
| “真的很谢谢你。” | "Thank you very much indeed." |
| “不知道你们打算用什么来支付这杯咖啡? ” | "And what are the visitors going to pay for the coffee?" |
| “支付? ” | "To pay?" |
| “我们通常用故事来支付。一杯咖啡只要一个荒诞不经的故事就够了。” | "We usually pay with a story. For coffee, an old wives' tale will suffice." |
| “我们可以讲一整个关于人类的不可思议的故事，”艾伯特说，“可是很遗憾我们赶时间。我们可不可以改天再回来付? ” | "We could tell the whole incredible story of humanity," said Alberto, "but unfortunately we are in a hurry. Can we come back and pay some other day?" |
| “当然可以。但你们为什么会这么赶时间呢? ” | "Of course. And why are you in a hurry?" |
| 艾伯特解释了他们要做的事。老妇人听了以后便说： | Alberto explained their errand, and the old woman commented: |
| “我不得不说你们真是太嫩了。你们最好快点剪断你们和那凡人祖先之间的脐带吧，我们已经不需要他们的世界了。我们现在是一群隐形人。” | "I must say, you certainly are a pair of greenhorns. You'd better hurry up and cut the umbilical cord to your mortal progenitor. We no longer need their world. We belong to the invisible people." |
| 艾伯特和苏菲匆忙赶回灰姑娘餐馆去开他们那辆红色的敞篷车。这时车旁正有一位忙碌的母亲为她的小男孩把尿。 | Alberto and Sophie hurried back to the Cinderella cafeteria and the red convertible. Right next to the car a busy mother was helping her little boy to pee. |
| 他们风驰电掣地开过树丛和荆棘，并不时走天然的捷径，很快地就到了黎乐桑。 | Racing along and taking shortcuts, they soon arrived in Lillesand. |
| 从哥本哈根开来的SK八七六号班机二十一点三十五分在凯耶维克机场着陆。当飞机在哥本哈根的跑道上滑行时，艾勃特少校打开了那个贴在报到台上的信封。里面的字条写着： | SK 876 from Copenhagen touched down at Kjevik on schedule at 9:35 p.m. While the plane was taxied out to the runway in Copenhagen, the.major had opened the envelope hanging from the check-in desk. The note inside read: |
| 艾勃特少校，请在他于一九九O年仲夏节在卡斯楚普机场交出他的登机证时转交。 | To Major Knag, as he hands over his boarding pass at Kastrup on Midsummer Eve, 1990. |
| 亲爱的爸爸：你可能以为我会在哥本哈根机场出现。可是我对你的行踪的控制要比这更复杂。爸，无论你在哪里，我都可以看到你。老实说，我曾经去拜访过许多许多年前卖一面魔镜给曾祖母的那个很有名的吉普赛家庭，并且买了一个水晶球。 | Dear Dad, You probably thought I would turn up in Copenhagen. But my control over your movements is more ingenious than that. I can see you wherever you are, Dad. The fact is, I have been to visit a well-known Gypsy family which many, many years ago sold a magic brass mirror to Great-grandmother. I have also gotten myself a crystal ball. |
| 此时此刻，我可以看到你刚在你的位子上坐下。请客我提醒你系紧安全带，并把椅背竖直，直到“系紧安全带”的灯号熄灭为止。飞机一起飞，你就可以把椅背放低，好好地休息。在你回到家前，你需要有充分的休息。黎乐桑的天气非常好，但气温比黎巴嫩低了好几度。祝你旅途愉快。 | At this very moment, I can see that you have just sat down in your seat. May I remind you to fasten your seat belt and keep the back of your seat raised to an upright position until the Fasten Seat Belt sign has been switched off. As soon as the plane is in flight, you can lower the seat back and give yourself a well-earned rest. You will need to be rested when you get home. The weather in Lillesand is perfect, but the temperature is a few degrees lower than in Lebanon. I wish you a pleasant flight. |
| 你的巫婆女儿、镜里的皇后和反讽的最高守护神席德敬上 | Love, your own witch-daughter, Queen of the Mirror and the Highest Protector of Irony. |
| 艾勃特分不清自己究竟是生气，或者只是疲倦而无奈。然后他开始笑起来。他笑得如此大声，以至于别的乘客转过身来瞪着他，然后飞机就起飞了。 | Albert could not quite make out whether he was angry or merely tired and resigned. Then he started laughing. He laughed so loudly that his fellow passengers turned to stare at him. Then the plane took off. |
| 这是以其人之道还治其人之身了，但两者之间当然有很大的不同。他的做法只影响到苏菲和艾伯特，而他们毕竟只是虚构的人物。 | He had been given a taste of his own medicine. But with a significant difference, surely. His medicine had first and foremost affected Sophie and Alberto. And they--well, they were only imaginary. |
| 他按照席德所建议的，把椅背放低，开始打瞌睡。一直到通关后，站在凯耶维克机场的入境大厅时，他才完全清醒。这时他看到有人在示威。 | He did what Hilde had suggested. He lowered the back of his seat and nodded off. He was not fully awake again until he had gone through passport control and was standing in the arrival hall at Kjevik Airport. A demonstration was there to greet him. |
| 总共有八个或十个大约与席德一般大的年轻人。他们手里举的牌子上写着： | There were eight or ten young people of about Hilde's age. They were holding signs saying: |
| “爸爸，欢迎回家！“席德正在花园里等候。”反讽万岁！” | WELCOME HOME, DAD -- HILDE IS WAITING IN THE GARDEN -- IRONY LIVES. |
| 最糟的是他不能就这样跳进一辆计程车，因为他还要等他的行李。这段时间，席德的同学一直在他旁边走来走去，使他不得不一而再、再而三地看到那些牌子。然后有一个女孩走上来，给了他一束玫瑰花，他就心软了。他在一个购物袋里摸索，给了每个示威者一条杏仁糖。这样一来只剩下两条给席德了。他领了行李后，一个年轻人走过来，说他是“镜子皇后”的属下，奉命要载他回柏客来山庄。其他的示威者就消失在人群里了。 | The worst thing was that he could not just jump into a taxi. He had to wait for his baggage. And all the while, Hilde's classmates were swarming around him, forcing him to read the signs again and again. Then one of the girls came up and gave him a bunch of roses and he melted. He dug down into one of his shopping bags and gave each demonstrator a marzipan bar. Now there were only two left for Hilde. When he had reclaimed his baggage, a young man stepped forward and explained that he was under the command of the Queen of the Mirror, and that he had orders to drive him to Bjerkely. The other demonstrators dispersed into the crowd. |
| 他们的车子开在E一八号路上，沿途经过的每一座桥和每一条隧道都挂着布条，写着：“欢迎回家!”火鸡已经好了。…‘爸，我可以看见你!” | They drove out onto the E 18. Every bridge and tunnel they passed was draped with banners saying: "Welcome home!", "The turkey is ready," "I can see you, Dad!" |
| 当他在柏客来山庄的门口下车时，艾勃特松了一口气，并给了那位开车送他的人一百块钱和三罐象牌啤酒表示感谢。 | When he was dropped off outside the gate at Bjerkely, Albert Knag heaved a sigh of relief, and thanked the driver with a hundred crown note and three cans of Carlsberg Elephant beer. |
| 他的妻子玛丽特正在屋外等他。在一阵长长的拥抱之后，他问：“她在哪里? ” | His wife was waiting for him outside the house. After a long embrace, he asked: "Where is she?" |
| “坐在平台上面。” | "She's sitting on the dock, Albert." |
| 艾伯特和苏菲把那辆红色的敞篷车停在黎乐桑诺芝(Norge)旅馆外的广场上时，已经是十点十五分了。他们可以看到远处的列岛有一座很大的火堆。 | Alberto and Sophie stopped the red convertible on the square in Lillesand outside the Hotel Norge. It was a quarter past ten. They could see a large bonfire out in the archipelago. |
| “我们怎样才能找到柏客来山庄呢? ”苏菲问。 | "How do we find Bjerkely?" asked Sophie. |
| “我们只好到处碰运气了。你应该还记得少校的小木屋里的那幅画吧。” | "We'll just have to hunt around for it. You remember the painting in the major's cabin." |
| “我们得赶快了。我想在他抵达前赶到那儿。” | "We'll have to hurry. I want to get there before he arrives." |
| 他们开始沿着较小的路到处开，然后又开上岩堆和斜坡。有一个很有用的线索就是柏客来山庄位于海边。 | They started to drive around the minor roads and then over rocky mounds and slopes. A useful clue was that Bjerkely lay by the water. |
| 突然间，苏菲喊：“到了!我们找到了!” | Suddenly Sophie shouted, "There it is! We've found it!" |
| “我想你说得没错，可是你不要叫这么大声好吗? ” | "I do believe you're right, but don't shout so loud." |
| “为什么? 又没有人会听到我们。” | "Why? There's no one to hear us." |
| “苏菲，在我们上完了一整门哲学课之后，你还是这么妄下结论，真是使我很失望。” | "My dear Sophie--after a whole course in philosophy, I'm very disappointed to find you still jumping to conclusions." |
| “我知道，可是……” | "Yes, but. . ." |
| “你不会以为这整个地方都没有巨人、小妖精、山林女神和好仙女吧? ” | "Surely you don't believe this place is entirely devoid of trolls, pixies, wood nymphs, and good fairies?" |
| “喔，对不起。” | "Oh, excuse me." |
| 他们开过大门口，循着石子路到房子那儿。艾伯特把车停在草坪上的秋千旁。在不远处放着一张有三个位子的桌子。 | They drove through the gate and up the gravel path to the house. Alberto parked the car on the lawn beside the glider. A little way down the garden a table was set for three. |
| “我看见她了!”苏菲低声说。“她正坐在平台上，就像上次在我梦里一样。” | "I can see her!" whispered Sophie. "She's sitting down on the dock, just like in my dream." |
| “你有没有注意到这座花园多么像你在苜蓿巷的园子呢? ” | "Have you noticed how much the garden looks like your own garden in Clover Close?" |
| “嗯，真的很像。有秋千呀什么的。我可以去找她吗? ” | "Yes, it does. With the glider and everything. Can I go down to her?" |
| “当然可以。你去吧，我留在这里。” | "Naturally. I'll stay here." |
| 苏菲跑到平台那儿。她差点撞到席德的身上，但她很有礼貌地坐在她旁边。 | Sophie ran down to the dock. She almost stumbled and fell over Hilde. But she sat down politely beside her. |
| 席德坐在那儿，闲闲地玩弄着那条系小舟的绳索。她的左手拿着一小张纸，显然正在等待。她看了好几次表。 | Hilde sat idly playing with the line that the rowboat was made fast with. In her left hand she held a slip of paper. She was clearly waiting. She glanced at her watch several times. |
| 苏菲认为她满可爱的。她有一头金色的卷发和一双明亮的绿色眼睛，身穿一件黄色的夏装，样子有点像乔安。 | Sophie thought she was very pretty. She had fair, curly hair and bright green eyes. She was wearing a yellow summer dress. She was not unlike Joanna. |
| 虽然明知道没有用，但苏菲还是试着和她说话。 | Sophie tried to talk to her even though she knew it was useless. |
| “席德，我是苏菲!” | "Hilde--it's Sophie!" |
| 席德显然没有听到。 | Hilde gave no sign that she had heard. |
| 苏菲跪坐着，试图在她耳朵旁边大喊： | Sophie got onto her knees and tried to shout in her ear: |
| “你听得到我吗? 席德，还是你既瞎又聋呢? ” | "Can you hear me, Hilde? Or are you both deaf and blind?" |
| 她是否曾把她的眼睛稍微张大一点呢? 不是已经有一点点迹象显示她听见了一些什么吗? | Did she, or didn't she, open her eyes a little wider? Wasn't there a very slight sign that she had heard something--however faintly? |
| 她看看四周，然后突然转过头直视着苏菲的眼睛。她视线的焦点并没有放在苏菲身上，仿佛是穿透苏菲而看着某个东西一般。 | She looked around. Then she turned her head sharply and stared right into Sophie's eyes. She did not focus on her properly; it was as if she was looking right through her. |
| “苏菲，不要叫这么大声。”艾伯特从车里向她说。“我可不希望这花园里到处都是美人鱼。” | "Not so loud, Sophie," said Alberto from up in the car. "I don't want the garden filled with mermaids." |
| 于是苏菲坐着不动。只要能靠近席德她就心满意足了。 | Sophie sat still now. It felt good just to be close to Hilde. |
| 然后她听到一个男人用浑厚的声音在叫：“席德！” | Then she heard the deep voice of a man: "Hilde!" |
| 是少校!穿着制服，戴着蓝扁帽，站在花园最高处。 | It was the major--in uniform, with a blue beret. He stood at the top of the garden. |
| 席德跳起来，跑向他。他们在秋千和红色的敞篷车间会合了。他把她举起来，转了又转。 | Hilde jumped up and ran toward him. They met between the glider and the red convertible. He lifted her up in the air and swung her around and around. |
| 席德坐在平台上等候她的父亲。自从他在卡斯楚普机场着陆后，她每隔十五分钟就会想到他一次，试着想象他在哪里，有什么反应。她把每一次的想法都记在一张纸上，整天都带着它。 | Hilde had been sitting on the dock waiting for her father. Since he had landed at Kastrup, she had thought of him every fifteen minutes, trying to imagine where he was now, and how he was taking it. She had noted all the times down on a slip of paper and kept it with her all day. |
| 万一他生气了怎么办? 可是他该不会以为在他为她写了一本神秘的书以后，一切都会和从前一样吧? | What if it made him angry? But surely he couldn't expect that he would write a mysterious book for her-- and then everything would remain as before? |
| 她再度看看表。已经十点十五分了。他随时可能会到家。 | She looked at her watch again. Now it was a quarter past ten. He could be arriving any minute. |
| 不过，那是什么声音? 她好像听到了一种微弱的呼吸声，就像她梦见苏菲的情景一样。 | But what was that? She thought she heard a faint breath of something, exactly as in her dream about Sophie. |
| 她很快转过头。——定有个什么东西，她很确定。可是到底是什么呢? | She turned around quickly. There was something, she was sure of it. But what? |
| 也许是夏夜的关系吧。 | Maybe it was only the summer night. |
| 有几秒钟，她觉得好像又听见了什么声音。 | For a few seconds she was afraid she was hearing things. |
| “席德！” | "Hilde!" |
| 她把头转到另外一边。是爸爸!他正站在花园的最高处。 | Now she turned the other way. It was Dad! He was standing at the top of the garden. |
| 席德跳起来跑向他。他们在秋千旁相遇。他把她举起来，转了又转。 | Hilde jumped up and ran toward him. They met by the glider. He lifted her up in the air and swung her around and around. |
| 席德哭起来了，而她爸爸则忍住了眼泪。 | Hilde was crying, and her father had to hold back his tears as well. |
| “你已经变成一个女人了，席德！” | "You've become a grown woman, Hilde!" |
| “而你真的变成了作家。” | "And you've become a real writer." |
| 席德用身上那件黄色的洋装擦了擦眼泪。 | Hilde wiped away her tears. |
| “怎样，我们现在是不是平手了? ” | "Shall we say we're quits?" she asked. |
| “对，平手了。” | "We're quits." |
| 他们在桌旁坐下。首先席德向爸爸一五一十地诉说如何安排卡斯楚普机场和他回家的路上那些事情。说着说着，他们俩不时爆出一阵又一阵响亮的笑声。 | They sat down at the table. First of all Hilde had to have an exact description of everything that had happened at Kastrup and on the way home. They kept bursting out laughing. |
| “你没有看见餐厅里的那封信吗? ” | "Didn't you see the envelope in the cafeteria?" |
| “我都没时间坐下来吃东西，你这个小坏蛋。现在我可是饿惨了。” | "I didn't get a chance to sit down and eat anything, you villain. Now I'm ravenous." |
| “可怜的爸爸。” | "Poor Dad." |
| “你说的关于火鸡的事全是骗人的吧? ” | "The stuff about the turkey was all bluff, then?" |
| “当然不是！我都弄好了。妈妈正在切呢。” | "It certainly was not! I have prepared everything. Mom's doing the serving." |
| 然后他们又谈了关于讲义夹和苏菲、艾伯特的故事，从头讲到尾，从尾又讲到头。 | Then they had to go over the ring binder and the story of Sophie and Alberto from one end to the other and backwards and forwards. |
| 然后席德的妈妈就端着火鸡、沙拉、粉红葡萄酒和席德做的乡村面包来了。 | Mom brought out the turkey and the Waldorf salad, the rose wine and Hilde's homemade bread. |
| 当爸爸正说到有关柏拉图的事时，席德突然打断他：“嘘！” | Her father was just saying something about Plato when Hilde suddenly interrupted him: "Shh!" |
| “什么事? ” | "What is it?" |
| “你听到没有? 好像有个东西在吱吱叫。” | "Didn't you hear it? Something squeaking?" |
| “没有。” | "No." |
| “我确定我听到了。我猜大概只是一只地鼠。” | "I'm sure I heard something. I guess it was just a field mouse." |
| 当妈妈去拿另外一瓶酒时，席德的爸爸说： | While her mother went to get another bottle of wine, her father said: |
| “可是哲学课还没完全结束呢。” | "But the philosophy course isn't quite over." |
| “是吗? ” | "It isn't?" |
| “今晚我要告诉你有关宇宙的事情。” | "Tonight I'm going to tell you about the universe." |
| 在他们开始用餐前，他说：“席德现在已经太大，不能再坐在我的膝盖上了。可是你不会。” | Before they began to eat, he said to his wife, "Hilde is too big to sit on my knee any more. But you're not!" |
| 说完他便一把搂住玛丽特的腰，把她拉到他的怀中。过了好一会，她才开始吃东西。 | With that he caught Marit round the waist and drew her onto his lap. It was quite a while before she got anything to eat. |
| “想想你就快四十岁了……” | "To think you'll soon be forty ..." |
| 当席德跳起来冲向她父亲时，苏菲觉得自己的眼泪不断涌出。她永远没法与她沟通了…… | When Hilde jumped up and ran toward her father, Sophie felt her tears welling up. She would never be able to reach her . . . |
| 苏菲很羡慕席德，因为她生下来就是一个活生生、有血有肉的人。 | Sophie was deeply envious of Hilde because she had been created a real person of flesh and blood. |
| 当席德和少校坐在餐桌旁时，艾伯特按了一下汽车的喇叭。 | When Hilde and the major had sat down at the table, Alberto honked the car horn. |
| 苏菲抬起头看。席德不也做了同样的动作吗? | Sophie looked up. Didn't Hilde do exactly the same? |
| 她跑到艾伯特那儿，跳进他旁边的座位上。 | She ran up to Alberto and jumped into the seat next to him. |
| “我们在这儿坐一下，看看会发生什么事。”他说。 | "We'll sit for a while and watch what happens," he said. |
| 苏菲点点头。 | Sophie nodded. |
| “你哭了吗? ” | "Have you been crying?" |
| 她再度点头。 | She nodded again. |
| “怎么回事? ” | "What is it?" |
| “她真幸运，可以做一个真正的人……她以后会长大，变成一个真正的女人……我敢说她一定也会生一些真正的小孩……” | "She's so lucky to be a real person. Now she'll grow up and be a real woman. I'm sure she'll have real children too . . ." |
| “还有孙子，苏菲。可是任何事情都有两面。这就是我在哲学课开始时想要教你的事情。” | "And grandchildren, Sophie. But there are two sides to everything. That was what I tried to teach you at the beginning of our course." |
| “这话怎么说呢? ” | "How do you mean?" |
| “她的确是很幸运，这点我同意。但是有生必然也会有死，因为生就是死。” | "She is lucky, I agree. But she who wins the lot of life must also draw the lot of death, since the lot of life is death." |
| “可是，曾经活过不是比从来没有恰当地活要好些吗? ” | "But still, isn't it better to have had a life than never to have really lived?" |
| “我们当然不能过像席德或少校那样的生活。可是从另一方面来说，我们也永远不会死。你不记得树林里那位老妇人说的话了吗? | "We cannot live a life like Hilde--or like the major for that matter. On the other hand, we'll never die. Don't you remember what the old woman said back there in the woods? |
| 我们是一些隐形人。她还说她已经两百岁了。在他们那个仲夏节庆祝会上，我看到一些已经三千多岁的人……” | We are the invisible people. She was two hundred years old, she said. And at their Midsummer party I saw some creatures who were more than three thousand years old . . ." |
| “也许我最羡慕席德的是……她的家庭生活。” | "Perhaps what I envy most about Hilde is all this ... her family life." |
| “可是你自己也有家呀。你还有一只猫、两只鸟和一只乌龟。” | "But you have a family yourself. And you have a cat, two birds, and a tortoise." |
| “可是我们把那些东西都抛在身后了，不是吗? ” | "But we left all that behind, didn't we?" |
| “绝不是这样，只有少校一个人把它抛在身后。他已经打上了最后一个句点了，孩子，他以后再也找不到我们了。” | "By no means. It's only the major who left it behind. He has written the final word of his book, my dear, and he will never find us again." |
| “这是不是说我们可以回去了? ” | "Does that mean we can go back?" |
| “随时都可以，可是我们也要回到灰姑娘餐厅后面的树林里去交一些新朋友。” | "Anytime we want. But we're also going to make new friends in the woods behind Cinderella's cafeteria." |
| 艾勃特一家开始用餐。苏菲有一度很害怕他们的情况会像苜蓿巷哲学花园宴会一样，因为有一次少校似乎想把玛丽特按在桌上，可是后来他把她拉到了怀中。 | The Knag family began their meal. For a moment Sophie was afraid it would turn out like the philosophical garden party in Clover Close. At one point it looked as though the major intended to lay Marit across the table. But then he drew her on to his knee instead. |
| 艾伯特和苏菲那辆红色的敞篷车停的地方距少校一家人用餐之处有好一段距离。因此他们只能偶尔听见他们的对话。苏菲和艾伯特坐在那儿看着花园。他们有很多时间可以思索所有的细节和花园宴会那悲哀的结局。 | The car was parked a good way away from where the family sat eating. Their conversation was only audible now and then. Sophie and Alberto sat gazing down over the garden. They had plenty of time to mull over all the details and the sorry ending of the garden party. |
| 少校一家人一直在餐桌旁坐到将近午夜才起身。席德和少校朝秋千的方向走去。他们向正走进他们那栋白屋的妈妈挥手。 | The family did not get up from the table until almost midnight. Hilde and the major strolled toward the glider. They waved to Marit as she walked up to the white-painted house. |
| “你去睡觉好了，妈。我们还有很多话要说呢。” | "You might as well go to bed, Mom. We have so much to talk about." |
| 34 - 那轰然一响 | 34 - The Big Bang |
| ……我们也是星尘…… | ... we too are stardust. . . |
| 席德舒服地坐在秋千上，靠在爸爸身旁。已经将近午夜了。他们坐在那儿眺望海湾，明亮的天空有几颗星星正闪烁着微弱的光芒。 | Hilde settled herself comfortably in the glider beside her father. It was nearly midnight. They sat looking out across the bay. A few stars glimmered palely in the light sky. |
| 温柔的海浪一波波拍打在平台下的礁岩上。 | Gentle waves lapped over the stones under the dock. |
| 爸爸打破沉默。 | Her father broke the silence. |
| “想起来真是很奇怪，我们居然住在宇宙这样一个小小的星球上。” | "It's a strange thought that we live on a tiny little planet in the universe." |
| “嗯......” | "Yes ..." |
| “地球只是许多围绕太阳运行的星球之一，但它却是唯一有生命的星球。” | "Earth is only one of many planets orbiting the sun. Yet Earth is the only living planet." |
| “会不会也是整个宇宙中唯一的一个? ” | "Perhaps the only one in the entire universe?" |
| “可能。但宇宙也可能到处充满了生命，因为宇宙之大是无法想象的。其间的距离如此遥远，因此我们只能以光分和光年来计算。” | "It's possible. But it's also possible that the universe is teeming with life. The universe is inconceivably huge. The distances are so great that we measure them in light-minutes and light-years." |
| “什么是光分和光年? ” | "What are they, actually?" |
| “一光分就是光线在一分钟内可走的距离，这是非常长的距离，因为光线在太空每秒钟可以走三十万公里。这表示一光分就是三十万乘以六十，也就是一千八百万公里。一光年就是将近十兆公里。” | "A light-minute is the distance light travels in one minute. And that's a long way, because light travels through space at 300,000 kilometers a second. That means that a light-minute is 60 times 300,000--or 18 million kilometers. A light-year is nearly ten trillion kilometers." |
| “那太阳有多远呢? ” | "How far away is the sun?" |
| “它距离地球有八光分多一点。炎热的六月天照在我们脸上的温暖太阳光，可是在太空中走了八分钟才到我们这儿来的。” | "It's a little over eight light-minutes away. The rays of sunlight warming our faces on a hot June day have traveled for eight minutes through the universe before they reach us." |
| “然后呢? ” | "Go on..." |
| “地球到太阳系最远的一颗星球冥王星的距离大约有五光时。 | "Pluto, which is the planet farthest out in our solar system, is about five light-hours away from us. |
| 当天文学家透过天文望远镜观察冥王星的时候，事实上他看的是五个小时以前的冥王星。我们也可以说冥王星的画面要花五个小时才能传到这里。” | When an astronomer looks at Pluto through his telescope, he is in fact looking five hours back in time. We could also say that the picture of Pluto takes five hours to get here." |
| “实在有点难以想象，但我想我可以了解。” | "It's a bit hard to visualize, but I think I understand." |
| “很好，席德，但是你要知道我们人类只是刚开始了解宇宙而已。我们的太阳只是银河里四千亿个星球当中的一个，这个银河有点像是一个很大的铁饼。我们的太阳刚好位于其中一个螺旋臂上。 | "That's good, Hilde. But we here on Earth are only just beginning to orient ourselves. Our own sun is one of 400 billion other stars in the galaxy we call the Milky Way. This galaxy resembles a large discus, with our sun situated in one of its several spiral arms. |
| 当我们在晴朗的冬日夜晚仰望星星时，会看见一条由星星构成的宽带子，那是因为我们正好看到银河的中心。” | When we look up at the sky on a clear winter's night, we see a broad band of stars. This is because we are looking toward the center of the Milky Way." |
| “大概是因为这样，所以瑞典文才把银河称为‘冬之街’吧。” | "I suppose that's why the Milky Way is called 'Winter Street' in Swedish." |
| 。“在银河系中，离我们最近的一颗恒星距地球有四光年，也许它正在我们这个岛的上方。此时此刻，如果那颗星球上有一个人正用一具强力的天文望远镜对着柏客来山庄看的话，他看到的将是四年前的柏客来山庄。他也许会看到一个十一岁女孩正坐在秋千上晃动她的双腿。” | "The distance to the star in the Milky Way that is our nearest neighbor is four light-years. Maybe that's it just above the island over there. If you could imagine that at this very moment a stargazer is sitting up there with a powerful telescope pointing at Bjerkely--he would see Bjerkely as it looked four years ago. He might see an eleven-year-old girl swinging her legs in the glider." |
| “真不可思议。” | "Incredible." |
| “可是这还是最近的一颗。整个银河(或称星云)共有九万光年这么宽，也就是说光线从银河的一端传到另外一端要花九万年的时间。当我们注视着银河中一颗距离我们有五万光年的星星时，我们看到的是那颗星球在五万年以前的情形。” | "But that's only the nearest star. The whole galaxy-- or nebula, as we also call it--is 90,000 light-years wide. That is another way of describing the time it takes for light to travel from one end of the galaxy to the other. When we gaze at a star in the Milky Way which is 50,000 light-years away from our sun, we are looking back 50,000 years in time." |
| “这么大的空间实在是我这个小脑袋难以想象的。” | "The idea is much too big for my little head." |
| “我们只要眺望太空，所看到的一定是从前的太空。我们永远无法知道现在的宇宙是什么模样。我们只知道它当时如何。当我们仰望一颗距我们有几千光年的星球时，我们事实上是回到了几千年前的太空。” | "The only way we can look out into space, then, is to look back in time. We can never know what the universe is like now. We only know what it was like then. When we look up at a star that is thousands of light-years away, we are really traveling thousands of years back in the history of space." |
| “真是不可思议极了。” | "It's completely incomprehensible." |
| “因为我们眼中所见的一切事物都以光波的形式出现，这些光波需要时间才能传过太空。我们可以拿打雷来做比方。我们总是在看见闪电后才听见打雷的声音，这是因为声波传送的速度比光波慢。当我听到一阵雷鸣时，我听到的声音事实上已经发出了一会儿。各星球间的情况也是这样。当我看到一颗几千光年之外的星星时，就好像见到几千年前发出的‘雷声’一样。” | "But everything we see meets the eye in the form of light waves. And these light waves take time to travel through space. We could compare it to thunder. We always hear the thunder after we have seen the lightning. That's because sound waves travel slower than light waves. When I hear a peal of thunder, I'm hearing the sound of something that happened a little while ago. It's the same thing with the stars. When I look at a star that is thousands of light-years away, I'm seeing the 'peal of thunder' from an event that lies thousands of years back in time." |
| “嗯，我明白了。” | "Yes, I see." |
| “但是到目前为止，我们谈的还只是我们的银河系。天文学家说，宇宙间大约有一千亿像这样的银河系，而每一个银河系都包含一千亿左右的星球。我们称距我们的银河最近的一个银河系为仙女座星云。它距我们的银河系约有两百万光年。就像我们刚才所说的，这表示那个银河系的光线要花两百万年才能到达我们这里。 同时也表示当我们看见高空中的仙女座星云时，我们看到的是它在两百万年前的情形。如果在这个星云内有一个人正在观测星球——我可以想象那个鬼鬼祟祟的小家伙现在正用天文望远镜对准地球——他是看不到我们的。如果他运气好的话，倒是可以看见几个扁脸的尼安德原人。” | "But so far, we've only been talking about our own galaxy. Astronomers say there are about a hundred billion of such galaxies in the universe, and each of these galaxies consists of about a hundred billion stars. We call the nearest galaxy to the Milky Way the Andromeda nebula. It lies two million light-years from our own galaxy. That means the light from that galaxy takes two million years to reach us. So we're looking two million years back in time when we see the Andromeda nebula high up in the sky. If there was a clever stargazer in this nebula--I can just imagine him pointing his telescope at Earth right now--he wouldn't be able to see us. If he was lucky, he'd see a few flat-faced Neanderthals." |
| “真是太令人吃惊了。” | "It's amazing." |
| “我们今天所知的最远的银河系距我们大约有一百亿光年。当我们收到来自那些银河系的信号时，我们事实上是收到一百亿年前的人所发出的信号。这个时间大约是太阳系历史的两倍。” | "The most distant galaxies we know of today are about ten billion light-years away from us. When we receive signals from these galaxies, we are going ten billion years back in the history of the universe. That's about twice as long as our own solar system has existed." |
| “我的头都昏了。” | "You're making me dizzy." |
| “虽然我们很难理解这是一种什么样的情形，但天文学家已经发现一种现象，它将对我们的世界观有很大的影响。” | "Although it is hard enough to comprehend what it means to look so far back in time, astronomers have discovered something that has even greater significance for our world picture." |
| “什么现象? ” | "What?" |
| “太空中的银河系显然没有一个留在固定的位置。宇宙中所有的银河系都以极快的速度彼此分开，愈离愈远。它们离我们愈远，移动的速度就愈快。这表示各银河系之间的距离在不断增加。” | "Apparently no galaxy in space remains where it is. All the galaxies in the universe are moving away from each other at colossal speeds. The further they are away from us, the quicker they move. That means that the distance between the galaxies is increasing all the time." |
| “我正试着想象这幅画面。” | "I'm trying to picture it." |
| “如果你有一个气球，而你在它的表面画上许多黑点。然后你愈吹它，那些黑点就分得愈开。这就是宇宙间各银河系所发生的现象。我们说宇宙在扩张。” | "If you have a balloon and you paint black spots on it, the spots will move away from each other as you blow up the balloon. That's what's happening with the galaxies in the universe. We say that the universe is expanding." |
| “怎么会这样呢? ” | "What makes it do that?" |
| “大多数天文学家都认为，宇宙扩张的现象只可能是一个原因造成的。那就是：在大约一百五十亿年以前，宇宙间所有的物质都集中在一个比较小的范围内。由于物质密度极高，再加上重力的作用，使得这些物质温度高得吓人。温度日趋上升的结果，这一团紧密的物质终于爆炸了。我们称这个现象为‘宇宙大爆炸’。” | "Most astronomers agree that the expanding universe can only have one explanation: Once upon a time, about 15 billion years ago, all substance in the universe was assembled in a relatively small area. The substance was so dense that gravity made it terrifically hot. Finally it got so hot and so tightly packed that it exploded. We call this explosion the Big Bang." |
| “挺吓人的。” | "Just the thought of it makes me shudder." |
| “宇宙大爆炸使得宇宙中所有的物质都向四面扩散。当这些物质碎片逐渐冷却后，就形成各个星球、银河系、卫星与行星……” | "The Big Bang caused all the substance in the universe to be expelled in all directions, and as it gradually cooled, it formed stars and galaxies and moons and planets ..." |
| “你不是说宇宙还在继续扩张吗? ” | "But I thought you said the universe was still expanding?" |
| “是的。而它扩张的理由正是由于一百多亿年前的这次大爆炸。因此目前宇宙各星球并没有固定不变的位置，宇宙仍然在形成中。它是一次爆炸后的产物。各银河目前仍继续以极高的速度向宇宙的四面飞散。” | "Yes I did, and it's expanding precisely because of this explosion billions of years ago. The universe has no timeless geography. The universe is a happening. The universe is an explosion. Galaxies continue to fly through the universe away from each other at colossal speeds." |
| “它们会永远这样下去吗? ” | "Will they go on doing that for ever?" |
| “有可能，但还有另外一个可能性。你还记得艾伯特告诉过苏菲有两种力量使行星一直在固定的轨道上围绕恒星运行吗? ” | "That's one possibility. But there is another. You may recall that Alberto told Sophie about the two forces that cause the planets to remain in constant orbit round the sun?" |
| “是不是引力和惯性? ” | "Weren't they gravity and inertia?" |
| “对，同样的道理也适用于各银河系。因为即使宇宙仍继续扩张，引力的作用却刚好相反。也许几十亿年后有一天，当大爆炸的力量逐渐减弱后，重力会使得各星球重新凝聚，然后就会发生一种‘反爆炸’的现象，也就是所谓的‘内破裂’。不过，由于各银河系之间的距离过于遥远，所以情况会变得像是电影的慢动作，就像你把一个气球里的空气放掉以后的现象。” | "Right, and the same thing applies to the galaxies. Because even though the universe continues to expand, the force of gravity is working the other way. And one day, in a couple of billion years, gravity will perhaps cause the heavenly bodies to be packed together again as the force of the huge explosion begins to weaken. Then we would get a reverse explosion, a so-called implosion. But the distances are so great that it will happen like a movie that is run in slow motion. You might compare it with what happens when you release the air from a balloon." |
| “那这些银河系会不会再度聚拢成一个紧密的核心呢? ” | "Will all the galaxies be drawn together in a tight nucleus again?" |
| “没错，你说对了。但到时候会发生什么事呢? ” | "Yes, you've got it. But what will happen then?" |
| “又会有一次大爆炸，而宇宙也会再度开始扩张，因为到时同样的自然法则又会发生作用。所以会形成新的星球和新的银河系。” | "There would be another Big Bang and the universe would start expanding again. Because the same natural laws are in operation. And so new stars and galaxies will form." |
| 未来的宇宙“说得好。关于宇宙的未来，天文学家认为有两种可能。要不就是宇宙一直扩张下去，使得各银河系间的距离愈来愈远。要不就是宇宙会开始再度收缩。究竟会发生哪一种现象，要看宇宙有多重、多大而定。而这点天文学家目前还无法得知。” | "Good thinking. Astronomers think there are two possible scenarios for the future of the universe. Either the universe will go on expanding forever so that the galaxies will draw further and further apart--or the universe will begin to contract again. How heavy and massive the universe is will determine what happens. And this is something astronomers have no way of knowing as yet." |
| “但是如果宇宙重到使它开始收缩的程度，那么也许这种扩张、收缩又扩张的现象以前已经发生过好几次了。” | "But if the universe is so heavy that it begins to contract again, perhaps it has expanded and contracted lots of times before." |
| “结论显然应该是这样。但在这一点上，各家理论不同。也许宇宙的扩张现象只会发生这么一次，但是如果它永远不断扩张下去，则这个现象是从何处开始的问题就变得更加迫切了。” | "That would be an obvious conclusion. But on this point theory is divided. It may be that the expansion of the universe is something that will only happen this one time. But if it keeps on expanding for all eternity, the question of where it all began becomes even more pressing." |
| “没错，因为这些突然间爆炸的物质最初是从哪里来的呢? ” | "Yes, where did it come from, all that stuff that suddenly exploded?" |
| “对于一个基督徒来说，这次大爆炸显然就是创造过程开始的时刻。圣经告诉我们上帝说过：‘让世上有光吧!’你可能也还记得艾伯特说过基督教的历史观是‘直线式的’。从基督教相信上帝创造万物的观点来看，宇宙应该是会继续扩张下去的。” | "For a Christian, it would be obvious to see the Big Bang as the actual moment of creation. The Bible tells us that God said 'Let there be light!' You may possibly also remember that Alberto indicated Christianity's 'linear' view of history. From the point of view of a Chris-tian belief in the creation, it is better to imagine the universe continuing to expand." |
| “真的吗? ” | "It is?" |
| “东方文化的历史观则是‘循环式的’。 | "In the Orient they have a 'cyclic' view of history. |
| 换句话说，他们认为历史会不断重复。举例来说，印度就有一个古老的理论，主张世界会不断开合，因此造成所谓的‘婆罗门日’(Brahman’sDay)和‘婆罗门夜’(Brahman’sNight)轮流交替的现象。这种观点自然比较符合宇宙会永远不断扩张、收缩的看法。在我的想象中，那就像是有一颗宇宙的心脏不断在跳动的情景……” | In other words, history repeats itself eternally. In India, for example, there is an ancient theory that the world continually unfolds and folds again, thus alternating between what Indians have called Brahman's Day and Brahman's Night. This idea harmonizes best, of course, with the universe expanding and contracting--in order to expand again--in an eternal cyclic process. I have a mental picture of a great cosmic heart that beats and beats and beats..." |
| “我认为这两种理论都同样令人无法想象，也同样令人兴奋。” | "I think both theories are equally inconceivable and equally exciting." |
| “这就像是苏菲有一次坐在花园里思索永恒的矛盾：宇宙要不就是一向都存在着，要不就是突然无中生有……” | "And they can compare with the great paradox of eternity that Sophie once sat pondering in her garden: either the universe has always been there--or it suddenly came into existence out of nothing ..." |
| “喔，好痛!” | "Ouch!" |
| 席德用手拍了一下额头。 | Hilde clapped her hand to her forehead. |
| “怎么回事? ” | "What was that?" |
| “我好像被牛蝇叮了一口。” | "I think I've just been stung by a gadfly." |
| “也许是苏格拉底在给你一些心灵的刺激呢。” | "It was probably Socrates trying to sting you into life." |
| 苏菲和艾伯特坐在红色的敞篷车里听着少校对席德讲述宇宙的现象。 | Sophie and Alberto had been sitting in the red convertible listening to the major tell Hilde about the universe. |
| 过了一会儿，艾伯特问道：“你有没有想到现在我们的角色已经完全相反了呢? ” | "Has it struck you that our roles are completely reversed?" asked Alberto after a while. |
| “怎么说? ” | "In what sense?" |
| “以前是他们听我们说话，而我们看不见他们。现在是我们听他们讲话，而他们看不见我们。” | "Before it was they who listened to us, and we couldn't see them. Now we're listening to them and they can't see us." |
| “还不止于此呢。” | "And that's not all." |
| “你是指什么? ” | "What are you referring to?" |
| “我们一开始时并不知道席德和少校生活的那个世界，而现在他们也不知道我们存在的这个世界。” | "When we started, we didn't know about the other reality that Hilde and the major inhabited. Now they don't know about ours." |
| “我们算是报了一箭之仇了。” | "Revenge is sweet." |
| “可是那时候少校可以介入我们的世界。” | "But the major could intervene in our world." |
| “我们的世界全是他一手造成的。” | "Our world was nothing but his interventions." |
| “我还不死心。我们应该也有办法介入他们的世界吧? ” | "I haven't yet relinquished all hope that we may also intervene in their world." |
| “可是你知道这是不可能的。还记得我们在灰姑娘餐馆里发生的事吗?无论你多费劲，还是拿不起那瓶可乐。” | "But you know that's impossible. Remember what happened in the Cinderella? I saw you trying to get out that bottle of Coke." |
| 苏菲默默不语。当少校正在说明宇宙大爆炸的现象时，她看着这座花园。“大爆炸”这个名词牵动着她的思绪。 | Sophie was silent. She gazed out over the garden while the major explained about the Big Bang. There was something about that term which started a train of thought in her mind. |
| 她开始在车子里面四处翻寻。 | She began to rummage around in the car. |
| “你在干嘛? ” | "What are you doing?" asked Alberto. |
| “没事。” | "Nothing." |
| 她打开手套箱，找到了一支扳钳。她拿着扳钳，跳出车外，走到秋千旁，站在席德和她父亲前面。她试着吸引席德的视线，但一直都没有成功。最后她举起扳钳敲在席德的额头上。 | She opened the glove compartment and found a wrench. She grabbed it and jumped out of the car. She went over to the glider and stood right in front of Hilde and her father. First she tried to catch Hilde's eye but that was quite useless. Finally she raised the wrench above her head and crashed it down on Hilde's forehead. |
| “喔，好痛!”席德说。 | "Ouch!" said Hilde. |
| 然后苏菲又用扳钳敲击少校的额头，可他动也不动。 | Then Sophie hit the major on his forehead, but he didn't react at all. |
| “怎么回事? ”他问 | "What was that?" he asked. |
| “我好像被牛蝇叮了一口。” | "I think I've just been stung by a gadfly." |
| “也许是苏格拉底在给你一些心灵的刺激呢。” | "It was probably Socrates trying to sting you into life." |
| 苏菲躺在草地上，努力推动秋千。但是秋千仍静止不动。可是又好像稍动了一点点。 | Sophie lay down on the grass and tried to push the glider. But it remained motionless. Or did she manage to get it to move a millimeter? |
| “风挺凉的。”席德说。 | "There's a chilly breeze coming up," said Hilde. |
| “不会呀，我倒觉得挺舒服的。” | "No, there isn't. It's very mild." |
| “不只是风。还有另1J的。” | "It's not only that. There is something." |
| “这里只有我们两个，在这个凉爽的仲夏夜。” | "Only the two of us and the cool summer night." |
| “不，空气里面有一种东西。” | "No, there's something in the air." |
| “会是什么呢? ” | "And what might that be?" |
| “你还记得艾伯特拟的秘密计划吗? ” | "You remember Alberto and his secret plan?" |
| “我怎么会忘记? ” | "How could I forget!" |
| “他们就这样从花园宴会里消失了。就好像他们消失在空气中了。” | "They simply disappeared from the garden party. It was as if they had vanished into thin air . . ." |
| “没错，可是……” | "Yes, but..." |
| “……消失在空气中了……” | "... into thin air." |
| “故事总得结束呀。那不过是我编的。” | "The story had to end somewhere. It was just something I wrote." |
| “没错，那时候是你编的。可是后来就不是了。他们不知道会不会在这儿.....” | "That was, yes, but not what happened afterward. Suppose they were here . . ." |
| “你相信吗? ” | "Do you believe that?" |
| “爸，我可以感觉到。” | "I can feel it, Dad." |
| 苏菲跑回车子里。 | Sophie ran back to the car. |
| “很不错嘛!”当她紧握着扳钳爬进车里时，艾伯特不太情愿的说。“你有很不寻常的本领。我们就等着瞧吧。” | "Impressive," said Alberto grudgingly as she climbed on board clasping the wrench tightly in her hand. "You have unusual talents, Sophie. Just wait and see." |
| 人生如星尘少校搂住席德。 | The major put his arm around Hilde. |
| “你没有听到那神秘的海潮声? ” | "Do you hear the mysterious play of the waves?" |
| “听到了。我们明天得让船下水。” | "Yes. We must get the boat in the water tomorrow." |
| “可是你有没有听见那奇异的风声呢? 你看那白杨树的叶子都在颤动呢。” | "But do you hear the strange whispering of the wind? Look how the aspen leaves are trembling." |
| “这个星球是有生命的。不是吗……” | "The planet is alive, you know ..." |
| “你在信里说书中的字里行间另有意思。” | "You wrote that there was something between the lines." |
| “我有吗? ” | "I did?" |
| “也许这座花园也有别的东西存在。” | "Perhaps there is something between the lines in this garden too." |
| “大自然充满了谜题，不过我们现在谈的是天上的星星。” | "Nature is full of enigmas. But we are talking about stars in the sky." |
| “水上很快也会有星星了。” | "Soon there will be stars on the water." |
| “对。你小时候就把磷光称为水上的星星。从某个角度来看，你说的并没有错。磷光和其他所有的有机体都是由那些曾经融合为一个星球的各种元素所组成的。” | "That's right. That's what you used to say about phosphorescence when you were little. And in a sense you were right. Phosphorescence and all other organisms are made of elements that were once blended together in a star." |
| “人也是吗? ” | "Us too?" |
| “没错，我们也是星尘。” | "Yes, we too are stardust." |
| “说得很美。” | "That was beautifully put." |
| “当无线电波天文望远镜可以接收到来自数十亿光年外的遥远银河系的光线时，它们就可以描绘出太初时期大爆炸后宇宙的形貌。我们现在在天空中所看到的一切，都是几千、几百万年前宇宙的化石，因此占星学家只能预测过去的事。” | "When radio telescopes can pick up light from distant galaxies billions of light-years away, they will be charting the universe as it looked in primeval times after the Big Bang. Everything we can see in the sky is a cosmic fossil from thousands and millions of years ago. The only thing an astrologer can do is predict the past." |
| “因为在它们的光芒传到地球之前，这些星座里的星星早就已经彼此远离了，是吗? ” | "Because the stars in the constellations moved away from each other long before their light reached us, right?" |
| “即使是在两千年前，这些星座的面貌也与今天大不相同。” | "Even two thousand years ago, the constellations looked considerably different from the way they look today." |
| “我以前从来不知道是这样。” | "I never knew that." |
| “在晴天的夜晚，我们可以看见几百万、甚至几十亿年前宇宙的面貌。所以，我们可以说正在回家的路上。” | "If it's a clear night, we can see millions, even billions of years back into the history of the universe. So in a way, we are going home." |
| “我不懂你的意思。” | "I don't know what you mean." |
| “你我也是在大爆炸时开始，因为宇宙所有的物质整个是一个有机体。在万古之前，所有的物质都聚合成一大块，质量极其紧密，因此即使是小如针头般的一块，也可以重达好几十亿吨。在这样大的重力作用下，这个‘原始原子’爆炸了，就好像某个东西解体一样。所以说当我们仰望天空时，我们其实是在试图找寻回到自我的路。” | "You and I also began with the Big Bang, because all substance in the universe is an organic unity. Once in a primeval age all matter was gathered in a clump so enormously massive that a pinhead weighed many billions of tons. This 'primeval atom' exploded because of the enormous gravitation. It was as if something disintegrated. When we look up at the sky, we are trying to find the way back to ourselves." |
| “这个说法好特别。” | "What an extraordinary thing to say." |
| “宇宙中所有的星球和银河都是由同一种物质做成的。这种物质的各个部分分别又合成一块，这里一块，那里一块。一个银河系到另外一个银河系的距离可能有数十亿光年，可是它们都来自同样一个源头。所有的恒星和行星都属于同一个家庭。” | "All the stars and galaxies in the universe are made of the same substance. Parts of it have lumped themselves together, some here, some there. There can be billions of light-years between one galaxy and the next. But they all have the same origin. All stars and all planets belong to the same family." |
| “我懂了。” | "Yes, I see." |
| “但是这种物质又是什么呢?数十亿年前爆炸的那个东西究竟是怎样的一种物质? 它是从哪里来的呢? ” | "But what is this earthly substance? What was it that exploded that time billions of years ago? Where did it come from?" |
| “这是个很大的问题。” | "That is the big question." |
| “而与我们每个人都密切相关。因为我们本身就是这种物质。我们是几十亿年前熊熊燃烧的那场大火所爆出来的一点火花。” | "And a question that concerns us all very deeply. For we ourselves are of that substance. We are a spark from the great fire that was ignited many billions of years ago." |
| “这种想法也很美。” | "That's a beautiful thought too." |
| “然而，我们也不要太过强调这些数字的重要性。只要你在手中握着一块石头就够了。就算宇宙是由这样一块橘子般大小的石头做成的，我们也还是无法理解它。我们还是要问：这块石头是从哪里来的? ” | "However, we must not exaggerate the importance of these figures. It is enough just to hold a stone in your hand. The universe would have been equally incomprehensible if it had only consisted of that one stone the size of an orange. The question would be just as impenetrable: where did this stone come from?" |
| 苏菲突然在红色敞篷车里站起来，指着海湾的方向。 | Sophie suddenly stood up in the red convertible and pointed out over the bay. |
| “我想去划那条船。”她说。 | "I want to try the rowboat," she said. |
| “它被绑起来了，而且我们也不可能拿得动桨。” | "It's tied up. And we would never be able to lift the oars." |
| “我们试试看好不好?不管怎么说，现在可是仲夏耶!” | "Shall we try? After all, it is Midsummer Eve." |
| “至少我们可以到海边去。” | "We can go down to the water, at any rate." |
| 他们跳下车，沿着花园向下跑。 | They jumped out of the car and ran down the garden. |
| 他们试图解开牢牢系在一个铁圈里的缆绳，可是却连绳尾都举不起来。 | They tried to loosen the rope that was made fast in a metal ring. But they could not even lift one end. |
| “跟钉牢了一样。”艾伯特说。 | "It's as good as nailed down," said Alberto. |
| “我们有很充裕的时间。” | "We've got plenty of time." |
| “一个真正的哲学家永远不能放弃。如果我们能够……松开它……” | "A true philosopher must never give up. If we could just... get it loose . . ." |
| “现在星星更多了。”席德说。 | "There are more stars now," said Hilde. |
| “是的，因为现在是夏夜里夜色最深的时候。” | "Yes, when the summer night is darkest." |
| “可是在冬天里它们的光芒比较亮。你还记得你要动身去黎巴嫩的那个晚上吗? 那天是元旦。” | "But they sparkle more in winter. Do you remember the night before you left for Lebanon? It was New Year's Day." |
| “就在那个时候，我决定为你写一本有关哲学的书。我也曾经去基督山的一家大书店和图书馆找过，可是他们都没有适合年轻人看的哲学书。” | "That was when I decided to write a book about philosophy for you. I had been to a large bookstore in Kris-tiansand and to the library too. But they had nothing suitable for young people." |
| “感觉上现在我们好像正坐在白兔细毛的最顶端。” | "It's as if we are sitting at the very tip of the fine hairs in the white rabbit's fur." |
| “我在想那些遥远的星球上是否也有人。” | "I wonder if there is anyone out there in the night of the light-years?" |
| “你看，小船的绳子自己松开了!” | "The rowboat has worked itself loose!" |
| “真的是这样!” | "So it has!" |
| “怎么会呢?在你回来前，我还到那里去检查过的。” | "I don't understand it. I went down and checked it just before you got here." |
| “是吗? ” | "Did you?" |
| “这使我想到苏菲借了艾伯特的船的时候。你还记得它当时在湖里漂浮的样子吗? ” | "It reminds me of when Sophie borrowed Alberto's boat. Do you remember how it lay drifting out in the lake?" |
| “我敢说现在也一定是她在搞鬼。” | "I bet it's her at work again." |
| “你尽管取笑我吧。可是我还是觉得整个晚上都有人在这里。” | "Go ahead and make fun of me. All evening, I've been able to feel someone here." |
| “我们两人有一个必须游到那里去，把船划回来。” | "One of us will have to swim out to it." |
| “我们两个都去，爸爸。” | "We'll both go, Dad." |
| (全文完) | (End) |