【正文】 e (excerpt) 1924年，美國(guó)總統(tǒng)卡爾文 That Emerson did go so far toward this extreme identifies him with a period notable for its enthusiastic expansion of thought. 愛默生在這一極端上走得這么遠(yuǎn)是和他所處的那個(gè)以熱烈的思想探索而著稱的時(shí)代有關(guān)?！? If, in spite of all these admirable qualities, Emerson’s ideas seem too vague and unsystematic to satisfy those who feel that they could perhaps bee Emersonians if there were only some definite articles to sign, 盡管擁有所有這些令人欽佩的品質(zhì)，愛默生的觀點(diǎn)似乎還是太過模糊不清、毫無(wú)系統(tǒng)以至于不能滿足那些感覺他們可能變成愛默生主意的那些人。 He loves to dart from the present to the remotest past, to join names not usually associated, to link pagan with Christian, or human with divine, in single rapid sentences, such as that about “Scipio, and the Cid, and Sir Philip Sidney, and Washington, and every pure and valiant heart, who worshiped Beauty by word or by deed.” 他喜歡用一句精煉的句子談古論今，將一些通常并無(wú)聯(lián)系的人物相提并論，不管他們是異教徒還是基督徒，是世間俗人還是歷史圣賢，比如：“西庇阿、席德、菲利普 But Emerson always keeps us up—not less by his memorable terseness than by his startling habit of illustration. 但是愛默生經(jīng)常讓我們很振奮。 Another source of Emerson, s strength is his extraordinary pactness of style and his range and unexpectedness of illustration. 愛默生力量的另一個(gè)來(lái)源，是他的作品里的極其簡(jiǎn)介的寫作風(fēng)格以及 廣 闊 的 、出人 意料 的列舉 。 This is as it should be in the essay, which by custom draws the subject for its “dispersed meditations” from the permanent things of this world, such as Friendship, Truth, Superstition, and Honor. One of Emerson, s sources of strength, therefore, is his universality. 這正應(yīng)該在他的散文里，這些散文總是針對(duì)友誼、真理、信仰以及榮譽(yù)等具有永恒意義的對(duì)象進(jìn)行發(fā)散性的冥想。 Often there are whole paragraphs which if we had read them in Greek would have seemed Greek. 如果將他文章的整個(gè)段落用希臘語(yǔ)讓人去閱讀的，很可能會(huì) 以為他是一個(gè)希臘人 。 Such, in some attempt at an anization, are a few of Emerson, s favorite ideas, which occur over and over again, no matter what may be the subject of the essay. 因此，我們有組織 地展現(xiàn)了一些 愛默生 支持 的思想觀念， 這些觀念一遍又一遍的出現(xiàn)， 無(wú)論他 的論 文 是什么主題 。 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。 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(wú)足輕重，一切取決于人” 。 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(shuō)出我們自己理解但卻說(shuō)不出的話。 For in the Past there have been many men of genius。 But often the Past does not disappoint us。 When we sincerely find, therefore, that we cannot agree with the Past, then, says Emerson,。 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(lái)說(shuō)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(shuō)的想當(dāng)然。 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(wú)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(shī)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(wú)論有無(wú)生命。 Nature, which he says “is loved by what is best in us,” is all about us, inviting our perception of its