【正文】 不夠的。我們要想認(rèn)識(shí)到旅行在提高創(chuàng)新力方面的價(jià)值，還得再全面考慮其目的。畢竟，大多數(shù)人逃到巴黎，是因?yàn)檫@樣他們就可以不必考慮家里的那些煩心事。但是，具有諷刺意味的是，當(dāng)我們坐在豪華的左岸咖啡館時(shí)，我們的腦子極有可能能解決那些最棘手的問(wèn)題。因此,我們應(yīng)該考慮那些在家里解決不了的問(wèn)題，而不是琢磨那些奶油甜點(diǎn)。6 The larger lesson, though, is that our thoughts are saturated with the familiar. The brain is a space of near infinite possibility, which means that it spends a lot of time and energy choosing what not to notice. As a result, creativity is traded away for efficiency。 we think in finite, literal prose, not symbolic verse. A bit of distance, however, helps loosen the cognitive chains that imprison us, making it easier to mingle the new with the old。 the mundane is grasped from a slightly more abstract perspective. According to research, the experience of an exotic culture endows us with a valuable openmindedness, making it easier to realize that even a trivial thing can have multiple meanings. Consider the act of leaving food on the plate: In China, this is often seen as a pliment, a signal that the host has provided enough to eat. But in America the same act is a subtle insult, an indication that the food wasn39。t good enough to finish.但更應(yīng)該知道的是我們的思想被熟悉的東西所充滿。大腦是一個(gè)幾乎具有無(wú)限可能性的空間，這就意味著它花了大量的時(shí)間和精力選擇不去注意什么。因此,我們犧牲創(chuàng)造力來(lái)?yè)Q取效率。我們以字義明確的散文方式思考，而非以具有象征意義的詩(shī)歌方式思考。然而，一點(diǎn)的距離就可以幫助我們放松禁錮我們認(rèn)知的鏈條，使新舊思想的結(jié)合更容易，對(duì)平淡無(wú)奇的事情可從更抽象的角度加以認(rèn)知。有研究指出，體驗(yàn)異國(guó)文化可以賦予我們寶貴的開放性思維，使我們更容易明白即使是微不足道的事物也可以有多種意義。想一想把食物剩在盤子里這個(gè)行為:在中國(guó)，這通常被看成是一種贊美，說(shuō)明主人提供了足夠的食物。但是在美國(guó)，同樣的行為卻暗含侮辱，表明食物不夠好，人們不愿意吃完。7 Such multicultural contrasts mean that seasoned travelers are open to ambiguity, willing to realize that there are decidedly different (and equally valid) ways of interpreting the world. This, in turn, allows them to expand the circumference of their cognitive inputs as they refuse to settle for their first answers and initial guesses.這種多元文化對(duì)比說(shuō)明，經(jīng)驗(yàn)豐富的旅行者會(huì)接受對(duì)事物的多樣性解讀，他們欣然認(rèn)識(shí)到對(duì)這個(gè)世界可以有截然不同（但卻同樣有效）的方式進(jìn)行解釋。這也從而讓他們擴(kuò)大了“認(rèn)知輸入”的范圍，因?yàn)樗麄兙芙^僅僅滿足于他們的最初答案和先前的猜測(cè)。8 Of course, this mental flexibility doesn39。t e from mere distance, a simple change in latitude and longitude. Instead, this renaissance of creativity appears to be a side effect of difference: We need to change cultures, to experience the disorienting diversity of human traditions. The same facets of foreign travel that are so confusing (Do I tip the waiter? Where is this train taking me?) turn out to have a lasting impact, making us more creative because we39。re less insular. We39。re reminded of all that we don39。t know, which is nearly everything。 we39。re surprised by the constant stream of surprises. Even in this globalized age, we can still be amazed at all the earthly things that weren39。t included in the Let39。s Go guidebook and that certainly don39。t exist back home.當(dāng)然，這種思維的靈活性不僅僅來(lái)自純粹的距離變化，即簡(jiǎn)單的經(jīng)緯度的變化。相反，這種創(chuàng)造力的復(fù)興似乎是差異所帶來(lái)的副產(chǎn)品: 我們需要處于不同的文化中，體驗(yàn)人類傳統(tǒng)中紛繁復(fù)雜的多樣性。在國(guó)外旅行中讓人迷惑的同一個(gè)方面的問(wèn)題（如我該給服務(wù)生小費(fèi)嗎？火車要把我?guī)У侥睦铮?，產(chǎn)生了一種持久的影響,使我們更加具有創(chuàng)造性,因?yàn)槲覀儾辉倌敲匆曇蔼M隘了。我們了解了我們不知道的東西，而這些東西幾乎涵蓋了一切；我們對(duì)接連不斷的驚喜感到驚奇。即使在這個(gè)全球化的時(shí)代，我們?nèi)匀粫?huì)對(duì)所有未包括在《旅行指南》中的、平常的東西感到驚奇，而這些東西在自己家中也不存在。9 So, let39。s not pretend that travel doesn39。t have its drawbacks, or that we endure jet lag for pleasure. We don39。t spend 10 hours lost in the Louvre because we like it, and the view from the top of Machu Picchu probably doesn39。t make up for the trouble of lost luggage. (More often than not, I need a vacation after my vacation.) We travel because we need to, because distance and difference are the secret cornerstones of creativity. When we get home, home is still the same. But something in our mind has been changed, and that changes everything. 當(dāng)然，我們也并不是假裝旅行沒(méi)有缺點(diǎn)，或是說(shuō)我們?nèi)淌茱w行時(shí)差綜合反應(yīng)只是為了消遣。在盧浮宮我們迷路十個(gè)小時(shí)，那不是因?yàn)槲覀兿矚g迷路。我們站在馬丘比丘古城遺址頂端俯瞰的風(fēng)景可能也并不能彌補(bǔ)我們丟失行李的麻煩。（通常，我在假期結(jié)束后還需要一個(gè)休假。）我們旅行是因?yàn)槲覀冃枰眯?，因?yàn)榫嚯x與差異是創(chuàng)造力的秘密基石。我們回家后，家還是那個(gè)家，但是我們的思維已經(jīng)有所改變，而這就可以改變一切。Will you be a worker or a laborer?你想做工作者還是勞役者？1 To be truly happy, a person must feel both free and important. People are never happy if they feel pelled by society to do work they do not enjoy, or if what they do enjoy is ignored by society as having no value or importance. In a society where slavery in the strict sense has been abolished, the social indications around work, the value of work and the salary, have degraded many laborers into modern slaves — wage slaves. 一個(gè)人要想真正快樂(lè)，必須覺(jué)得自己既自由又重要。如果覺(jué)得自己是受社會(huì)逼迫而做自己不喜歡的工作，或者自己喜歡的工作被認(rèn)為沒(méi)價(jià)值或不重要而遭社會(huì)忽視，那他絕不會(huì)快樂(lè)。在一個(gè)奴隸制度嚴(yán)格說(shuō)來(lái)已經(jīng)被廢除的社會(huì)里，工作的社會(huì)含義、工作的價(jià)值和薪水，已經(jīng)把許多勞役者降格為現(xiàn)代奴隸——“薪奴”。2 People are considered laborers if their job has an adverse effect on them, yet they feel pelled to continue working by the necessity of conforming to societal expectations and earning the revenue to support themselves and their families. The polar opposite of labor is play. When we play a game, we enjoy what we are doing, but it is a purely private pastime。 society does not care when or whether we play.如果人們的工作對(duì)自己有負(fù)面的影響，但為了遵從社會(huì)的期望或者掙錢養(yǎng)家糊口而被迫必須繼續(xù)工作，那么他們就被認(rèn)為是勞役者。勞役的對(duì)立面是玩樂(lè)。當(dāng)我們玩游戲時(shí)，我們很享受正在做的事情，但這僅僅是個(gè)人娛樂(lè)。社會(huì)對(duì)我們何時(shí)玩樂(lè)或者是否玩樂(lè)并不關(guān)心。3 Between labor and play stands work. People are labeled as workers if their personal interests coincide with the jobs society pays them to do。 what is necessary labor from the point of view of society is voluntary play from the individual39。s personal point of view. Whether a job is to be designated as labor or work depends, not on the job itself, but on the tastes of the individual who undertakes it. The difference does not, for example, correlate with the difference between a manual and mental job or between jobs of low or high esteem。 a gardener covered in dirt in a greenhouse may be a worker while a welldressed city mayor may prove to be an unhappy laborer!處于勞役和玩樂(lè)之間的就是工作。如果人們的個(gè)人興趣跟社會(huì)付酬讓他們做的工作相吻合，他們就被稱為工作者。社會(huì)上看來(lái)一定是苦工的事情對(duì)個(gè)人來(lái)說(shuō)卻是自在的玩樂(lè)活動(dòng)。一份活到底應(yīng)定為工作還是勞役并不取決于其本身，而是承擔(dān)這份活的個(gè)人感受。比如，二者的區(qū)別與是體力活還是腦力活或尊嚴(yán)的高低沒(méi)有關(guān)聯(lián)。溫室里滿身塵土的園丁可能是工作者，而衣冠楚楚的市長(zhǎng)則可能是一個(gè)不開心的勞役者！4 People39。s attitude toward their work determines everything. To workers, leisure means simply the hours they need to relax and rest in order to work efficiently. Workers are therefore more prone to dedicate more time to working, taking too little leisure rather than too much. To laborers, on the other hand, leisure means au