【正文】 he says “is loved by what is best in us,” is all about us, inviting our perception of its remotest and most cosmic principles by surrounding us with its simpler manifestations. 他說，自然“總是被我們身體里最好的那部分所喜愛”， 邀請(qǐng)我們?nèi)ジ兄切┻b遠(yuǎn)的、最深?yuàn)W的原則通過 環(huán)繞在我們周 圍的 簡(jiǎn)單的表象， “A man does not tie his shoe without recognizing laws which bind the farthest regions of nature.” “人類不會(huì)停下腳步如果不會(huì)認(rèn)識(shí)到自然界中 被束縛的 最遙遠(yuǎn)的領(lǐng)域 。 Thus man “carries the world in his head.” 因此人們用自己的頭腦去探索世界。 Whether he be a great scientist, proving by his discovery of a sweeping physical law that he has some such constructive sense as that which guides the universe, or whether he be a poet beholding trees as “imperfect men,” who “seem to bemoan their imprisonment, rooted in the ground,” he is being brought into his own by perceiving “the virtue and pungency of the influence on the mind of material objects, whether inanic or anized.” 無論他是一位偉大科學(xué)家，證實(shí)了一個(gè)掃除性的物理法則，它有某種創(chuàng)造性的能力以至于引領(lǐng)宇宙，或是一位詩人，將樹 木比喻為“不完整的人”，“為它們?cè)?地 ， 被束縛 而 感到 憂傷”，他們都回歸到自我本性之中， 通過 體會(huì)到物質(zhì)的心靈受到 美德的 影響 ， 無論有無生命。 Ranging over time and space with astonishing rapidity and binding names and things together that no ordinary vision could connect, Emerson calls the Past also to witness the need of selfreliance and a steadfast obedience to 跨過時(shí)間和空間并且 將那些 沒有普通聯(lián)系的 名字和物 連接起來 ， 愛默生號(hào)召讓過去 來見證獨(dú)立自主和服從本性的必要。 The need of such independence, he thought, was particularly great for the student, who so easily bees overawed by the great names of the Past and reads “to believe and take for granted.” 這種獨(dú)立的需求，他認(rèn)為，對(duì)學(xué)生來說顯的尤為重要，因?yàn)閷W(xué)生很容易被歷史上的那些偉大的名字所震懾，對(duì)書本上說的想當(dāng)然。 This should not be, nor can it be if we remember what we are. 但如果我們記住我們是誰，那這樣的事情就不應(yīng)，也不會(huì)發(fā)生。 When we sincerely find, therefore, that we cannot agree with the Past, then, says Emerson,。 we must break with it, no matter how great the prestige of its ，愛默生說，不管那些偉大的人物的地位如何崇高，我們都必須去打破它。 But often the Past does not disappoint us。 often it assists us in our quest to bee our highest selves. 但是歷史并不會(huì)經(jīng)常讓我們失望，它常會(huì)幫助我們當(dāng)我們需要變成更高等級(jí)的時(shí)候 。 For in the Past there have been many men of genius。 and, inasmuch as the man of genius has e nearer to being continually conscious of his relation to the OverSoul, it follows that the genius is actually more ourselves than we are. 因?yàn)闅v史上曾經(jīng)出現(xiàn)過許多天才的人物，而這些偉人感悟到自身越是與超靈魂接近，那么就越是比我們更接近自我。 So we often have to fall back upon more gifted souls to interpret for us what we mean but cannot say. 所以我們要不斷地回顧這些充滿天賦的靈魂以便讓他們?yōu)槲覀冋f出我們自己理解但卻說不出的話。 Any supreme triumph of expression, therefore, should arouse in us not humility, still less discouragement, but renewed consciousness that “one nature wrote and the same reads.” 任何這些高深而且成功的表達(dá)都不應(yīng)該使我們感到自卑，更不用說氣餒，而是重新建立這樣的觀念：“自然是作者同樣它也是讀者。 So it is in travel or in any other form of contact with the Past: we cannot derive any profit or see any new thing except we remember that “the world is nothing, the man is all.” 在我們旅行或者以其他的方式接觸 歷史時(shí)， 我們不能獲得任何利益或是看到任何新的東西除非我們記住 “世界無足輕重，一切取決于人” 。 Similar are the uses of Society. More clearly than in Nature or in the Past, we see in certain other people such likeness to ourselves, and receive from the perception of that likeness such inspiration, that a real friend “may well be reckoned the masterpiece of nature. ” 社會(huì)對(duì)我們也有同樣的幫助。 比自然和歷史更為明了，我們可以看到一些與自己極其相似的人，并且 感到 一種如此 的 激動(dòng) ，以至于 這些 朋友 “視 為 大自然的經(jīng)典之作。 Yet elsewhere Emerson has more than once urged us not to be “too much acquainted”: 然而在另外方面，愛默生督促我們不要“太過于熟悉” all our participation in the life of our fellows, though rich with courtesy and sympathy, must be free from bend