愛(ài)默生散文選

內(nèi)容概要

愛(ài)默生是美國(guó)十九世紀(jì)杰出的思想家、散文家、詩(shī)人、演說(shuō)家。作為超驗(yàn)主義文學(xué)運(yùn)動(dòng)的領(lǐng)袖，愛(ài)默生鐘愛(ài)自然，崇尚自我與精神價(jià)值，鄙棄拜金主義。他的學(xué)說(shuō)被譽(yù)為“美國(guó)最重要的世俗宗教”，對(duì)諸如梭羅、惠特曼、霍桑、亨利·米勒以及尼采、柏格森等人具有相當(dāng)?shù)挠绊憽?   本書(shū)選擇了愛(ài)默生散文中最為精神的篇章三十六節(jié)：《論自然》寄寓著他對(duì)人與自然和諧一體的最高理想；《論自信》、《正確的讀書(shū)方法》、《行動(dòng)的意義》，均選自《論美國(guó)學(xué)者》這篇“思想上的獨(dú)立宣言”；《論藝術(shù)》、《論美》、《論愛(ài)情》、《論修養(yǎng)》、《論自助》、《論成功》……無(wú)不警句疊出、妙喻連篇。而在《哲學(xué)家柏拉圖》、《懷疑論者蒙田》、《詩(shī)人莎士比亞》，以及拿破侖、歌德、梭羅等“代表人物”的評(píng)傳中，處處都能感受到一個(gè)演說(shuō)家的激情與哲學(xué)家的深邃。史家稱(chēng)他為“新英格蘭的先知與探索者”。而更為可貴的是，他的思想與文章至今仍使人感到清新爽朗。

作者簡(jiǎn)介

　　拉爾夫·沃爾多·愛(ài)默生　　拉爾夫·沃爾多·愛(ài)默生　?。≧alph Waldo Emerson，1803－1882）　　Emerson， Ralph Waldo （1803-82）， American poet and essayist， b. Boston. Through his essays， poems， and lectures， the "Sage of Concord" established himself as a leading spokesman of transcendentalism and as a major figure in American literature.　　Life　　The writers father， William Emerson， a descendant of New England clergymen， was minister of the First Unitarian Church in Boston. Emersons early years were filled with books and a daily routine of studious and frugal homelife. After his fathers death in 1811， his eccentric but brilliant aunt， Mary Moody Emerson， became his confidante and stimulated his independent thinking. At Harvard （1817-21） he began recording his thoughts in the famous Journal. Poor health hindered his studies at the Harvard divinity school in 1825， and in 1826， after being licensed to preach， he was forced to go south because of incipient tuberculosis. In 1829 he became pastor of the Old North Church in Boston （Second Unitarian）. In the same year he married Ellen Tucker， whose death from tuberculosis in 1831 caused him great sorrow.　　Emersons personal religious scruples and， in particular， his conviction that the Lords Supper was not intended by Jesus to be a permanent sacrament led him into conflict with his congregation. In 1832 he retired from his only pastorate. On a trip to Europe at this time he met Carlyle （who became a close friend）， Coleridge， and Wordsworth. Through these notable English writers， Emersons interest in transcendental thought began to blossom. Other strong influences on his philosophy， besides his own Unitarian background， were Plato and the Neoplatonists， the sacred books of the East， the mystical writings of Swedenborg， and the philosophy of Kant. He returned home in 1834， settled in Concord， Mass. and married （1835） his second wife， Lydia Jackson.　　Work　　During the early 1830s Emerson began an active career as writer and lecturer. In 1836 he published anonymously his essay Nature， based on his early lectures. It is in that piece that he first set forth the main principles of transcendentalism， expressing a firm belief in the mystical unity of nature. He attracted wide attention with "The American Scholar，" his Phi Beta Kappa oration at Harvard in 1837， in which he called for independence from European cultural leadership. In his lecture at the Harvard divinity school in 1838， his admonition that one could find redemption only in ones own soul was taken to mean that he repudiated Christianity. This caused such indignation that he was not invited to Harvard again until 1866， when the college granted him an LL.D. degree.　　In 1840 Emerson joined with others in publishing The Dial， a magazine intended to promulgate transcendental thought. One of the younger contributors to The Dial was Henry David Thoreau， who lived in the Emerson household from 1841 to 1843 and became Emersons most famous disciple. The first collection of Emersons poems appeared in 1847. In spite of his difficulty in writing structurally correct verse， he always regarded himself essentially as a poet. Among his best-known poems are "Threnody，" "Brahma，" "The Problem，" "The Rhodora，" and "The Concord Hymn."　　It was his winter lecture tours， however， which first made Emerson famous among his contemporaries. These lectures received their final form in his series of Essays （1841; second series， 1844）. The most notable among them are "The Over-Soul，" "Compensation，" and "Self-Reliance." From 1845-47 he delivered a series of lectures published as Representative Men （1850）. After a second trip to England， in 1847， he gave another series of lectures later published as English Traits （1856）. During the 1850s he became strongly interested in abolitionism and was an active sympathizer with the North in the Civil War. His late lecture tours are contained in The Conduct of Life （1860） and Society and Solitude （1870）. Though his last years were marked by a decline in his mental powers， his literary reputation rapidly continued to spread. Probably no writer has so profoundly influenced American thought as Emerson.　　拉爾夫·沃爾多·愛(ài)默生，美國(guó)思想家，詩(shī)人。1836年出版處女作《論自然》。他文學(xué)上的貢獻(xiàn)主要在散文和詩(shī)歌上。他認(rèn)為美的藝術(shù)目的在于創(chuàng)造，詩(shī)人不能脫離自己的時(shí)代和國(guó)家，他號(hào)召美國(guó)作家寫(xiě)美國(guó)題材，創(chuàng)造出明顯的美國(guó)風(fēng)格，對(duì)同時(shí)代的作家如梭羅、惠特曼、艾米莉·狄金森等產(chǎn)生過(guò)較大影響。他的哲學(xué)思想和著作對(duì)二十世紀(jì)的美國(guó)作家如德萊塞、弗羅斯特等人的影響也很明顯。他的詩(shī)簡(jiǎn)潔、精辟，富有高度的哲理性?！　±夏翈熗?ài)默生的兒子們也繼承了這樣的傳統(tǒng)。其中尤以12歲的拉爾夫·沃爾多·愛(ài)默生（Ralph Waldo Emerson，1803－1882）最有性格。小拉爾夫很早便顯出自己的個(gè)性，他平時(shí)上教堂總帶著帕斯卡爾（Pascal Blaise，1623－62）的著作在布道時(shí)閱讀。夜晚躺在冰涼的寢室內(nèi)，拉爾夫總習(xí)慣于把毛毯拉到頦下捧讀那本珍愛(ài)的柏拉圖的《對(duì)話集》。以致于久而久之形成條件反射，每每將毛毯的味道與哲人柏拉圖聯(lián)系在一起?！　∨c一般職業(yè)演說(shuō)家演說(shuō)的方式不同，愛(ài)默生專(zhuān)向那些富于思考的人們進(jìn)行演講，有時(shí)甚至專(zhuān)門(mén)為一個(gè)人演說(shuō)。并試圖喚醒聽(tīng)者的潛意識(shí)。他鼓動(dòng)人們對(duì)未來(lái)充滿(mǎn)信心，人類(lèi)創(chuàng)造了輝煌的過(guò)去，未來(lái)將會(huì)更加富于機(jī)遇，他認(rèn)為在未來(lái)世界面前思想家與作家一樣負(fù)有艱巨的使命?！　≡诳悼嫉逻@個(gè)地方定居之前，愛(ài)默生并未急于將自己的思想整理發(fā)表，而是有意識(shí)地?cái)U(kuò)展自己的思維空間使其更加趨于深入、縝密、合理。他喜歡西門(mén)尼（Simonides）的名言：“假若給我兩次機(jī)會(huì)，我會(huì)更加深思熟慮?！痹诖霜?dú)處期間，愛(ài)默生經(jīng)常獨(dú)自一人在林間漫步沉思，他覺(jué)得自己的學(xué)識(shí)及思維能力如同這林中的樹(shù)木花草一樣得以滋長(zhǎng)強(qiáng)壯起來(lái)。愛(ài)默生按他自己的方式理解生命，他具有這樣的天賦，即可以在眾人面前揭開(kāi)帷幕將神的魅力展現(xiàn)給我們。他在瓦爾登湖邊買(mǎi)下一塊林地，一塊荒無(wú)人煙的巖架地帶，放眼望去是漫漫的湖景，夏目午后他在此游泳休閑，他喜歡漫步徘徊于林間湖畔，閱讀柏拉圖和歌德的著作，為刊物撰寫(xiě)文章。他覺(jué)得自己仿佛是這林中的國(guó)王，摒棄了一切人間的牽連而成為這石灰?guī)r和花崗巖的同類(lèi)。青蛙在歌唱、樹(shù)葉在低吟，他也從人類(lèi)社會(huì)里死而后生來(lái)到這另一片天地。在這樣的境界里，愛(ài)深得其樂(lè)融融陶醉，他思維的視野早已超乎一般人類(lèi)世界的現(xiàn)實(shí)水準(zhǔn)，如同當(dāng)年尼采在Sils－Maria所感覺(jué)到的一樣，今天愛(ài)默生亦得以親身體驗(yàn)，這便是神與人合二為一的力量?？悼嫉率且粋€(gè)平靜、閑逸的地方。這里的鄉(xiāng)鎮(zhèn)與外界相比并沒(méi)有任何差異，而那些善于經(jīng)營(yíng)生意的美國(guó)佬很輕易地舍其而去，因?yàn)檫@里的山山水水并不能帶給他們?nèi)魏渭で椤？墒菑牧硪环矫婵矗瑢?duì)康考德則不失為一所研究人性的學(xué)校。在此你可以通過(guò)與鐵匠、雜貨店主和管道工們閑談并能獲得各種新鮮的知識(shí)。從印度和中國(guó)運(yùn)來(lái)的各種貨物源源不斷地從輪船轉(zhuǎn)到卡車(chē)上，再由此駛往佛門(mén)特（Vermont）和新罕布夏州（New Hampshire）。如果你具有一定的想象力，就會(huì)發(fā)現(xiàn)原來(lái)這里人們一天的工作其實(shí)連接著東方和西方，過(guò)去與未來(lái)。

書(shū)籍目錄

譯序建造你自己的世界擁抱孤獨(dú)天性?xún)?yōu)于意志行動(dòng)的意義論自然論藝術(shù)論美論歷史論旅游論美德論愛(ài)情論友誼論修養(yǎng)論慎獨(dú)論風(fēng)度論禮貌論交友論禮物論命運(yùn)論自信論自助論執(zhí)著論財(cái)富論成功論補(bǔ)償論謹(jǐn)慎論經(jīng)驗(yàn)正確的讀書(shū)方法善于惡的隨想希臘的歷史與文學(xué)哲學(xué)家柏拉圖懷疑論者蒙田詩(shī)人莎士比亞老謀深算的拿破侖作家歌德自然之子梭羅

章節(jié)摘錄

　　智慧有一個(gè)永恒不變的標(biāo)志，即在尋常的事物中看到奇跡。一天是什么?一年是什么?夏天是什么?婦女是干什么的?孩子是什么?睡眠又是怎么回事?當(dāng)我們蒙昧無(wú)知時(shí)，這些問(wèn)題毫無(wú)動(dòng)人之處。我們編造了許多寓言，來(lái)掩蓋事實(shí)赤裸裸的真相，還振振有辭地說(shuō)是為了符合較高的精神法則?？墒钱?dāng)我們?cè)谝环N思想之光的洞照下看清事實(shí)之后，華麗的寓言就黯然退色并枯萎了。我們現(xiàn)在就看到了真正的較高法則。所以，在智者看來(lái)，事實(shí)才是真正的詩(shī)篇、最美麗的寓言。這些奇跡注定會(huì)送上門(mén)來(lái)。作為堂堂男子，有關(guān)男人和女人，以及他們的社會(huì)生活、貧困、勞作、睡眠、恐懼和命運(yùn)等問(wèn)題，你了然于胸。你須意識(shí)到，這些問(wèn)題沒(méi)有一個(gè)是表面的，每一種現(xiàn)象都有其天賦能力和思想情感的根源。當(dāng)抽象問(wèn)題占據(jù)你的思維時(shí)，大自然就帶來(lái)了用你的雙手解決問(wèn)題的具體方法。

媒體關(guān)注與評(píng)論

　　不了解拉爾夫·沃爾多·愛(ài)默生，就不能了解19世紀(jì)的美國(guó)?！　　猍英]馬本斯·坎剎天　　在19世紀(jì)，沒(méi)有任何散文比愛(ài)默生的影響更大?！　　猍英]馬修·阿諾德　　我要把沃爾多·愛(ài)默生捧上天去，就是為了向世界證明曾經(jīng)有這樣一位偉大的美國(guó)人。不僅如此，還因?yàn)槲以?jīng)深受他的影響，他同那個(gè)我認(rèn)為是更好的一面的我相聯(lián)系?！　　猍美]亨利·米勒　　愛(ài)默生的作品即使在今日看來(lái)，也仍舊沒(méi)有失去時(shí)效，這一點(diǎn)最使我們感到敬佩?！袕?qiáng)烈的愛(ài)憎，對(duì)于現(xiàn)代社會(huì)的罪惡感到極度憤怒，但是他相信過(guò)去是未來(lái)的母親，是未來(lái)的基礎(chǔ)；要改造必須先了解。而他深信改造必須從個(gè)人著手?！　　獜垚?ài)玲

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