罗素(优美,励志英文短文)
高三英语阅读：怎样变老 how to grow old
英语阅读：怎样变老 How to grow old 罗素（1872-1970），一个活了99岁的哲学家。
然而，他最大的魅力却只是哲学，还有文学。
曾经获得诺贝尔文学奖——文学中最高奖项的他，用自己的朴实优美的语言为你讲述怎样过一个成功的晚年。
Psychologically there are two dangers to be guarded against in old age. One of these is undue absorption in the past. It does not do to live in memories, in regrets for the good old days, or in sadness about friends who are dead. One’s thoughts must be directed to the future, and to things about which there is something to be done. This is mot always easy; one’s own past is a gradua lly increasing weight. It is easy to think to oneself that one’s mind more keen. If this is true it should be forgotten, and if it is forgotten it will probably not be true.从心理上说，老年时期要防止两种危险。
其一是过分沉湎于过去。
生活于回忆之中，为以往的好时光而抱撼，或因朋友作古而悲伤，这些皆无济于事。
人的思想必须朝着未来，朝着还可以有所作的方面。
这并非总是容易做到；因为一个人的过去是一份不断加重的负担。
人们容易认为自己的感情，过去比现在充沛，自己的思想，过去比现在敏锐。
罗素我为什么而活中英文
罗素我为什么而活中英文罗素我为什么而活中英文来源：任炜的日志有三种简单然而无比强烈的激情左右了我的一生：对爱的渴望，对知识的探索和对人类苦难的难以忍受的怜悯。
这些激情象飓风，无处不在、反复无常地吹拂着我，吹过深重的苦海，濒于绝境。
我寻找爱，首先是因为它使人心醉神迷，这种陶醉是如此的美妙，使我愿意牺牲所有的余生去换取几个小时这样的欣喜。
我寻找爱，还因为它解除孤独，在可怕的孤独中，一颗颤抖的灵魂从世界的边缘看到冰冷、无底、死寂的深渊。
最后，我寻找爱，还因为在爱的交融中，神秘而又具体而微地，我看到了圣贤和诗人们想象出的天堂的前景。
这就是我所寻找的，而且，虽然对人生来说似乎过于美妙，这也是我终于找到了的。
以同样的激情我探索知识。
我希望能够理解人类的心灵。
我希望能够知道群星为何闪烁。
我试图领悟毕达哥拉斯所景仰的数字力量，它支配着此消彼涨。
仅在不大的一定程度上，我达到了此目的。
爱和知识，只要有可能，通向着天堂。
但是怜悯总把我带回尘世。
痛苦呼喊的回声回荡在我的内心。
忍饥挨饿的孩子，惨遭压迫者摧残的受害者，被儿女们视为可憎的负担的无助的老人，连同这整个充满了孤独、贫穷和痛苦的世界，使人类所应有的生活成为了笑柄。
我渴望能够减少邪恶，但是我无能为力，而且我自己也在忍受折磨。
这就是我的一生。
我发现它值得一过。
如果再给我一次机会，我会很高兴地再活它一次。
What I have Lived For ------Bertrand Russell Three passions,simple but overwhelmingly strong,have governed my life:the longing for love,the search for knowledge,and unbearable pity for the suffering of mankind.These passions,like great winds,have blown me hither and thither,in a wayward course,over a deep ocean of anguish,reaching to the very verge of despair. I have sought love,first,because it brings ecstasy--ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy.I have sought it,next,because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss.I have sought it,finally,because in the union of love I have seen,in a mystic miniature,the prefiguring vision of the heaven that saints and poets have imagined.This is what I sought,and though it might seem too good for human life, this is what--at last--I have found. With equal passion I have sought knowledge.I have wished to understand the hearts of men.I have wished to know why the stars shine.And I have tried to apprehend the Pythagorean power by which number holds sway above the flux.A little of this,but not much,I have achieved. Love and knowledge,so far as they were possible,led upward toward the heavens.But always pity brought me back to earth.Echoes of cries of pain reverberate in my heart.Children in famine,victims tortured by oppressors,helpless old people a hated burden to their sons,and the whole world of loneliness,poverty,and pain make a mockery of what human life should be.I long to alleviate the evil, but I can’t ,and I too suffer. This has been my life.I have found it worth living,and would gladly live itagain if the chance were offered me.。
高中英语 双语美文阅读 罗素论人生：我为什么而活素材
罗素论人生：我为什么而活Three passions，simple but ove rwhelmingly1） strong，have governed my life：the longing for love，the search for knowledge，and unbearable pity for the suffering of mankind.These passions，like great winds，have blown me hither and thither2），in a way－ward course，over a deep ocean of anguish，reaching to the very verge of despair.I have sought love，first，because it brings ecstasy3）——ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy.I ha ve sought it，next，because it relieves loneliness——that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss4）。
I have sought it，finally，because in the uni on of love I have seen，in a mystic miniature5），the prefiguring6） vision of the heaven that saint s and poets have imagined.This is what I sought，and though it might seem too good for human life，this is what——at last——I have found.With equal passion I have sought know ledge.I have wished to understand the hearts of men.I have wished to know why the stars shine.And I have tried to apprehend the Pythagorean7） power by which number holds sway above the flux.A little of this，but not much，I have achieved.Love and knowledge，so far as they were possible，led upward the heavens.But always pity brought me back to earth.Echoes of cries of pain reverberate8） in my heart.Children in famine，victims tortured by oppressors，helpless old people a hated burden to their sons，and the whole of loneliness，poverty，and pain make a mockery9） of what human life should be.I long to alleviate the evil，and I too suffer.This has been my life.I have found it worth living，and would gladly live it again if the chance were offered m e.（From Russell' s Views on Life）三种单纯然而极其强烈的激情支配着我的一生，那就是对于爱情的渴望，对于知识的追求，以及对于人类苦难痛彻肺腑的怜悯。
罗素美文(三种激情)
Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a deep ocean of anguish, reaching to the verge of despair.I have sought love, first, because it brings ecstasy --- ecstasy so great that I would have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness --- that terrible loneliness in which one shivering consciousness looks over the rim of the world into cold unfathomable lifeless abyss. I have sought it, finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what --- at last --- I have found.With equal passion I have sought knowledge. I have wished to understand the hearts of men, I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds away above the flux. A little of this, but not much, I have achieved.Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberated in my heart. Children in famine, victims tortured by oppressors, helpless old people a hated burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate the evil, but I cannot, and I too suffer.This has been my life. I have found it worth living, and I would gladly live it again if the chance were offered to me.我为何而活伯兰特.罗素三种简单却极其强烈的情感主宰着我的生活：对爱的渴望、对知识的追求、对人类痛苦的难以承受的怜悯之心。
罗素名言中英文
罗素名言中英文导读：1、我们两次出生于这个世界，第一次是为了存在，第二次是为了生存。
Two times we were born in this world, for the first time in order to exist, the second is to survive.2、使我们无法自由和高尚地活着的最主要原因是对财富的迷恋。
We are unable to make free and noble living is the main reason for the fascination with wealth.3、许多人宁愿死，也不愿思考，事实上他们也确实至死都没有思考。
Many people would rather die than think, in fact they do not have to think.4、无聊，对于道德家来说是一个严重的问题，因为人类的罪过半数以上都是源于对它的恐惧。
Boredom is a serious problem for the moral home, because more than half of the sins of mankind are derived from the fear of it.5、爱国就是为一些很无聊的理由去杀人或被杀。
Patriotism is for some very boring reason to kill or be killed.6、倘若一个人不依靠温暖的神话就无法面对生活中的不幸，那么他可就有点软弱和可鄙了。
If a person does not rely on the warmth of the myth cannot face the misfortunes in life, so he is a little weak and despicable.7、中国是一切规则的例外。
China is an exception to all the rules.8、一切社会的不平等，从长远看来，都是收入上的不平等。
英语美文-Three passions罗素(中英)
Three passions 三种激情 -----罗素Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a deep ocean of anguish, reaching to the very verge of despair.I have sought love, first, because it brings ecstasy –ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it, finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what- at last- I have found.With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have tried to apprehend the Pythagorean power by which number holds sway above the flu. A little of this, but not much, I have achieved.Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a hated burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate the evil, but I cannot, and I too suffer.This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me.三种激情 -----罗素三种激情虽然简单，却异常强烈，它们统治着我的生命，那便是：对爱的渴望，对知识的追求，以及对人类苦难的难以承受的同情。
中英双语：经典英语美文：我为何而活
经典英语美文：我为何而活What I have Lived Forby Bertrand Russell伯特兰·罗素（Bertrand Russell，1872-1970），二十世纪英国哲学家、数理逻辑学家、历史学家，无神论者，也是上世纪西方最著名、影响最大的学者和和平主义社会活动家之一。
罗素也被认为是与弗雷格、维特根斯坦和怀特海一同创建了分析哲学。
他与怀特海合著的《数学原理》对逻辑学、数学、集合论、语言学和分析哲学有着巨大影响。
1950年，罗素获得诺贝尔文学奖，以表彰其“多样且重要的作品，持续不断的追求人道主义理想和思想自由”。
他的代表作品有《幸福之路》、《西方哲学史》、《数学原理》、《物的分析》等。
Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a deep ocean of anguish, reaching to the very verge of despair.三种简单却极其强烈的情感主宰着我的生活：对爱的渴望、对知识的追求、对人类痛苦的难以承受的怜悯之心。
这三种情感，像一阵阵飓风一样，任意地将我吹的飘来荡去，越过痛苦的海洋，抵达绝望的彼岸。
I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it, finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what--at least--I have found.我寻找爱，首先，因为它令人心醉神迷，这种沉醉是如此美妙，以至于我愿意用余生来换取那几个小时的快乐。
罗素名言英文版
罗素名言英文版导读：本文是关于罗素名言英文版，如果觉得很不错，欢迎点评和分享！1、在世界上一切道德品质之中，善良的本性是最需要的。
In all the moral qualities of the world, the nature of goodness is most needed.2、我逐渐学会对自己和自己的缺点漠不关心，逐渐学会把注意力更多的放在外界的事物上。
I gradually learn to be indifferent to their own shortcomings, and gradually learn to focus more on the outside world of things.3、宇宙可能是有个目的，即使如此，我们所知道的一切也不能说明它的目的和我们的目的有任何相似之处。
The universe may be a purpose, even so, all we know is not to show that it has any resemblance to what we have.4、我们面临这样一个进退两难的境地，那就是教育已经成为智慧和自由思想最主要的障碍之一。
We are faced with the dilemma that education has become one of the most important obstacles to wisdom and free thought.5、那种寻求麻醉的人，无论采用何种形式，除了希望遗忘，再无别的希望。
The kind of people who seek anesthesia, no matter what form, in addition to want to forget, and no other hope.6、真正的预料是不可言说的，而可以被语言表达的则参与了推理。
The real expected is unspeakable, but may be involved in the reasoning of language expression.7、婚姻就像金色的鸟笼，在外面的想进去，在里面的却想出来。
罗素：如何平静老去[中英文]
![罗素：如何平静老去[中英文]](https://img.taocdn.com/s3/m/bbb21048302b3169a45177232f60ddccda38e62a.png)
罗素：如何平静老去[中英文]How To Grow Old - Bertrand RusseIIIn spite of the title, this article will really be on how not to grow old, which, at my time of life, is a much more important subject. My first advice would be to choose your ancestors carefully. Although both my parents died young, I have done well in this respect as regards my other ancestors. My maternal grandfather, it is true, was cut off in the flower of his youth at the age of sixty-seven, but my other three grandparents all lived to be over eighty. Of remoter ancestors I can only discover one who did not live to a great age, and he died of a disease which is now rare, namely, having his head cut off.A great grandmother of mine, who was a friend of Gibbon, lived to the age of ninety-two, and to her last day remained a terror to all her descendants. My maternal grandmother, after having nine children who survived, one who died in infancy, and many miscarriages, as soon as she became a widow, devoted herself to woman’s higher education. She was one of the founders of Girton College, and worked hard at opening the medical profession to women. She used to relate how she met in Italy an elderly gentleman who was looking very sad. She inquired the cause of his melancholy and he said that he had just parted from his two grandchildren. “Good gracious”, she exclaimed, “I have seventy-two grandchildren, and if I were sad each time I parted from one of them, I should have a dismal exis tence!” “Madre snaturale,” he replied. But speaking as one of the seventy-two, I prefer her recipe. After the age of eighty shefound she had some difficulty in getting to sleep, so she habitually spent the hours from midnight to 3 a.m. in reading popular science. I do not believe that she ever had time to notice that she was growing old. This, I think, is proper recipe for remaining young. If you have wide and keen interests and activities in which you can still be effective, you will have no reason to think about the merely statistical fact of the number of years you have already lived, still less of the probable brevity of you future.As regards health I have nothing useful to say since I have little experience of illness. I eat and drink whatever I like, and sleep when I cannot keep awake. I never do anything whatever on the ground that it is good for health, though in actual fact the things I like doing are mostly wholesome.Psychologically there are two dangers to be guarded against in old age. One of these is undue absorption in the past. It does not do to live in memories, in regrets for the good old days, or in sadness about friends who are dead. One’s thoughts must be directed to the future and to things about which there is something to be done. T his is not always easy: one’s own past is gradually increasing weight. It is easy to think to oneself that one’s emotions used to be more vivid than they are, and one’s mind keener. If this is true it should be forgotten, and if it is forgotten it will probably not be true.The other thing to be avoided is clinging to youth in the hope of sucking vigor from its vitality. When your children are grown up they want to live their own lives, and if you continue to be asinterested in them as you were when they were young, you are likely to become a burden to them, unless they are unusually callous. I do not mean that one should be without interest in them, but one’s interest should be contemplative and, if possible, philanthropic, but not unduly emotional. Animals become indifferent to their young as soon as their young can look after themselves, but human beings, owing to the length of infancy, find this difficult.I think that a successful old age is easiest for those who have strong impersonal interests involving appropriate activities. It is in this sphere that long experience is really fruitful, and it is in this sphere that the wisdom born of experience can be exercised without being oppressive. It is no use telling grown-up children not to make mistakes, both because they will not believe you, and because mistakes are an essential part of education. But if you are one of those who are incapable of impersonal interests, you may find that your life will be empty unless you concern yourself with you children and grandchildren. In that case you must realize that while you can still render them material services, such as making them an allowance or knitting them jumpers, you must not expect that they will enjoy your company.Some old people are oppressed by the fear of death. In the young there is a justification for this feeling. Young men who have reason to fear that they will be killed in battle may justifiably feel bitter in the thought that they have been cheated of the best things that life has to offer. But in an old man who has known human joys and sorrows, and has achieved whatever work it was in him to do, the fear of death is somewhat abject and ignoble.The best way to overcome it – so at least it seems to me – is to make your interests gradually wider and more impersonal, until bit by bit the walls of the ego recede, and your life becomes increasingly merged in the universal life. An individual human existence should be like a river – small at first, narrowly contained within its banks, and rushing passionately past rocks and over waterfalls. Gradually the river grows wider, the banks recede, the waters flow more quietly, and in the end, without any visible break, they become merged in the sea, and painlessly lose their individual being. The man who, in old age, can see his life in this way, will not suffer from the fear of death, since the things he cares for will continue. And if, with the decay of vitality, weariness increases, the thought of rest will not be unwelcome. I should wish to die while still at work, knowing that others will carry on what I can no longer do and content in the thought that what was possible has been done.如何平静老去 - 罗素虽然有这样一个标题，这篇文章真正要谈的却是怎样才能不老。
关于罗素婚姻观的英语作文
关于罗素婚姻观的英语作文Russell's view on marriage is quite unconventional. He believed that marriage is an institution that restricts individual freedom and happiness.His perspective on marriage is influenced by his own experiences. He had multiple marriages and divorces, which led him to believe that traditional marriage is not conducive to personal growth and fulfillment.Russell also argued that marriage often leads to the suppression of women's rights and independence. He believed that women should have the same freedom and opportunitiesas men, and that traditional marriage can be a barrier to achieving gender equality.In addition, Russell viewed marriage as a social and economic contract rather than a romantic or spiritual union. He believed that the legal and financial aspects ofmarriage often overshadow the emotional connection betweenpartners.Furthermore, Russell was a proponent of open relationships and non-monogamy. He believed that individuals should have the freedom to explore and pursue multiple romantic and sexual relationships without the constraints of traditional marriage.Overall, Russell's view on marriage can be summarized as a critique of traditional norms and values associated with marriage. He believed in the importance of individual freedom, equality, and personal fulfillment, which he felt were often compromised within the confines of traditional marriage.。
朱利安·罗素谈绽放天赋中英文完整版
朱利安·罗素谈绽放天赋中英文完整版朱利安·罗素谈绽放天赋中英文完整版Hello everyone! Welcome to the class 。
this is an experiment for me so please give me feedback and ask questions. It is a lot of work for @Ji and @Sansley to translate questions and answers, so we will have to be VERY NICE TO THEM! J I am experimenting with a new way of talking about Life Talent:1. Make the most of yourself2. Transform the difficulties in yourself3. Make the most of the beauty of life大家好！欢迎来到这个课堂——这对我来说是一个实验，所以请给我一些反馈并提出任何疑问。
对Ji和Sansley来说翻译这些问题和答案是很多的工作，感谢她们！我在实验着以一种新的方式去谈绽放天赋：1.最大化地活出自己的生命2.转化你内在的困难3.最大化地运用生命中的美好The detail is as follows:1. Make the most of yourselfDefine success for yourselfFind your Life-CallingKnow your strengthsBring to the front of your mind memories of happiness and successHave a vision for your lifeStrategy and an implementation planTake action2. Transform the difficulties in yourselfIs your foot on the accelerator or on the brake, or both at the same time?Healing emotional woundsCountering negative beliefsHow to bounce back from difficulty3: Make the most of the beauty of lifeHave sense of awe about lifeDevelop a positive attitude and mental toughnessLook after your physical healthNourish yourself emotionallySpend time in natureFind something in life bigger than yourself Notice the ever-present beauty of this moment Enjoy power of love细节如下：1. 最大化地活出自己的生命描述自身的成功找到你的生命召唤了解你的优势将快乐和成功的记忆带入脑海有一个你生命的愿景策略和一个实施计划行动2.转化你内在的困难你的脚是踩在油门还是在刹车上，或同时两者？疗愈情绪创伤反思负面信念如何从困难中迅速恢复3. 最大化地运用生命中的美好拥有对生命的敬畏建立一个正向的态度和内心的坚定照顾好你的生理健康滋养自身的情绪在大自然中花些时间在生命中找到一些比你大的事物觉察此刻永恒当下的美好享受爱的力量I won’t talk too much about the things we already know a lot about ， just briefly summarise them ， but I might talk more about the things were I didn’t say much during the course.First, however, I will talk about my own family, because the most important thing for on Monday night was to show people how they could transform difficulty into strengths. I thought it would be most convincing if I used the real life example of myself.我不会讲太多我们已经知道的事情——只是简单地总结它们——但我会讲更多我在课程中没有提到事情。
新概念美文欣赏——How To Grow Old
新概念美文欣赏——How To Grow Old罗素（1872-1970），是一个活了99岁的哲学家。
然而，他最大的魅力却不是哲学，而是文学。
曾经获得诺贝尔文学奖——文学中最高奖项的他，用自己的朴实优美的语言为你讲述怎样才能度过一个成功的晚年。
HOW TO GROW OLDBy Bertrand Russell1. In spite of the title, this article will really be on how not to grow old,which, at my time of life, is a much more important subject. My first advicewould be to choose your ancestors carefully. Although both my parents diedyoung, I have done well in this respect as regards my other ancestors. Mymaternal grandfather, it is true, was cut off in the flower of his youth at theage of sixty-seven, but my other three grandparents all lived to be over eighty.Of remoter ancestors I can only discover one who did not live to a great age,and he died of a disease which is now rare, namely, having his head cut off。
2. A great grandmother of mine, who was a friend of Gibbon, lived to the ageof ninety-two, and to her last day remained a terror to all her descendants. Mymaternal grandmother, after having nine children who survived, one who died ininfancy, and many miscarriages, as soon as she became a widow, devoted herselfto woman’s higher education. She was one of the founders of Girton College, andworked hard at opening the medical profession to women. She used to relate howshe met in Italy an elderly gentleman who was looking very sad. She inquired thecause of his melancholy and he said that he had just parted from his twograndchildren. “Good gracious”, she exclaimed, “I have seventy-twograndchildren, and if I were sad each time I parted from one of them, I shouldhave a dismal existence!”“Madre snaturale,” he replied. But speaking as one ofthe seventy-two, I prefer her recipe. After the age of eighty she found she hadsome difficulty in getting to sleep, so she habitually spent the hours frommidnight to 3 a.m. in reading popular science. I do not believe that she everhad time to notice that she was growing old. This, I think, isproper recipe for remaining young. If you have wide and keen interests andactivities in which you can still be effective, you will have no reason to thinkabout the merely statistical fact of the number of years you have already lived,still less of the probable brevity of you future.3. As regards health I have nothing useful to say since I have littleexperience of illness. I eat and drink whatever I like, and sleep when I cannotkeep awake. I never do anything whatever on the ground that it is good forhealth, though in actual fact the things I like doing are mostly wholesome.4. Psychologically there are two dangers to be guarded against in old age. Oneof these is undue absorption in the past. It does not do to live in memories, inregrets for the good old days, or in sadness about friends who are dead. One’sthoughts must be directed to the future and to things about which there issomething to be done. This is not always easy: one’s own past is graduallyincreasing weight. It is easy to think to oneself that one’s emotions used to bemore vivid than they are, and one’s mind keener. If this is true it should beforgotten, and if it is forgotten it will probably not be true.5. The other thing to be avoided is clinging to youth in the hope of suckingvigor from its vitality. When your children are grown up they want to live their own lives, and if you continue to be as interested in them as you were when they were young, you are likely to become a burden to them, unless they are unusually callous. I do not mean that one should be without interest in them, but one’s interest should be contemplative and, if possible, philanthropic, but not unduly emotional. Animals become indifferent to their young as soon as their young can look after themselves, but human beings, owing to the length of infancy, findthis difficult.6. I think that a successful old age is easiest for those who have strong impersonal interests involving appropriate activities. It is in this sphere that long experience is really fruitful, and it is in this sphere that the wisdomborn of experience can be exercised without being oppressive. It is no usetelling grown-up children not to make mistakes, both because they will notbelieve you, and because mistakes are an essential part of education. But if you are one of those who are incapable of impersonal interests, you may find thatyour life will be empty unless you concern yourself with you children and grandchildren. In that case you must realize that while you can still renderthem material services, such as making them an allowance or knitting them jumpers, you must not expect that they will enjoy your company.7. Some old people are oppressed by the fear of death. In the young there is a justification for this feeling. Young men who have reason to fear that they will be killed in battle may justifiably feel bitter in the thought that they have been cheated of the best things that life has to offer. But in an old man whohas known human joys and sorrows, and has achieved whatever work it was in himto do, the fear of death is somewhat abject and ignoble. The best way toovercome it – so at least it seems to me – is to make your interests gradually wider and more impersonal, until bit by bit the walls of the ego recede, andyour life becomes increasingly merged in the universal life. An individual human existence should be like a river – small at first, narrowly contained within its banks, and rushing passionately past rocks and over waterfalls. Gradually theriver grows wider, the banks recede, the waters flow more quietly, and in the end, without any visible break, they become merged in the sea, and painlesslylose their individual being. The man who, in old age, can see his life in this way, will not suffer from the fear of death, since the things he cares for will continue. And if, with the decay of vitality, weariness increases, the thoughtof rest will not be unwelcome. I should wish to die while still at work, knowing that others will carry on what I can no longer do and content in the thoughtthat what was possible has been done.。
罗素名言英文版
罗素名言英文版导读：本文是关于罗素名言英文版，如果觉得很不错，欢迎点评和分享！1、在世界上一切道德品质之中，善良的本性是最需要的。
In all the moral qualities of the world, the nature of goodness is most needed.2、我逐渐学会对自己和自己的缺点漠不关心，逐渐学会把注意力更多的放在外界的事物上。
I gradually learn to be indifferent to their own shortcomings, and gradually learn to focus more on the outside world of things.3、宇宙可能是有个目的，即使如此，我们所知道的一切也不能说明它的目的和我们的目的有任何相似之处。
The universe may be a purpose, even so, all we know is not to show that it has any resemblance to what we have.4、我们面临这样一个进退两难的境地，那就是教育已经成为智慧和自由思想最主要的障碍之一。
We are faced with the dilemma that education has become one of the most important obstacles to wisdom andfree thought.5、那种寻求麻醉的人，无论采用何种形式，除了希望遗忘，再无别的希望。
The kind of people who seek anesthesia, no matter whatform, in addition to want to forget, and no other hope.6、真正的预料是不可言说的，而可以被语言表达的则参与了推理。
The real expected is unspeakable, but may be involved inthe reasoning of language expression.7、婚姻就像金色的鸟笼，在外面的想进去，在里面的却想出来。
罗素(优美,励志英文短文)
What I Have Lived For——The Prologue to Bertrand Russell's AutobiographyThree passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair.I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what--at last--I have found.With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved.Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer.This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me.我的人生追求对爱情的渴望，对知识的追求，对人类苦难不可遏制的同情，是支配我一生的单纯而强烈的三种感情。
罗素演讲稿英文
罗素演讲稿英文Ladies and gentlemen, distinguished guests, and fellow citizens,It is truly an honor to stand before you today and address such a distinguished audience. I am deeply humbled to have been given this opportunity to speak about an issue that is close to my heart - the importance of education.Education is the key to our future. It is the foundation upon which our society is built, and it is the catalyst for positive change. It is through education that we are able to expand our horizons and reach our full potential. It empowers us to think critically, solve problems, and make informed decisions.Yet, despite its undeniable importance, education is still a privilege that is not accessible to all. There are millions of children around the world who are denied the opportunity to go to school, robbed of their right to learn and grow. This is an injustice that we cannot and must not ignore.It is our responsibility, as global citizens, to ensure that every child has access to quality education. We must bridge the gap between the haves and the have-nots, and provide equal opportunities for all. Educationshould not be a luxury reserved for the few, but a right granted to all.Investing in education is not only a moral imperative, but also a strategic decision. Education is the cornerstone of economic growth, social development, and political stability. When we educate our youth, we empower them to become active, engaged citizens who can contribute to the betterment of their communities and nations.In order to realize the full potential of education, we must address the barriers that prevent children from going to school. Poverty, gender inequality, and conflict are among the major obstacles that we must overcome. We must work together to create safe, inclusive learning environments where children can thrive and reach their full potential.I call upon governments, NGOs, private sector organizations, and individuals to join hands and invest in education. Together, we can create a better and brighter future for our children. Let us work towards a world where every child has the opportunity to learn, grow, and fulfill their dreams.In conclusion, education is not a luxury, but a fundamental human right. It is the key to unlocking our potential and creating a better world forfuture generations. Let us stand together and ensure that education remains at the forefront of our priorities. Thank you.。
罗素经典英语散文
罗素经典英语散文：Education and DisciplineAny serious educational theory must consist of two parts: a conception of the ends of life, and a science of psychological dynamics, i.e., of the laws of mental change. Two men who differ as to the ends of life cannot hope to agree about education. The educational machine, throughout Western civilization, is dominated by two ethical theories: that of Christianity, and that of nationalism. These two, when taken seriously, are incompatible, as is becoming evident in Germany. For my part, I hold that where they differ, Christianity is preferable, but where they agree, both are mistaken. The conception which I should substitute as the purpose of education is civilization, a term which, as I meant it, has a definition which is partly individual, partly social. It consists, in the individual, of both intellectual and moral qualities: intellectually, a certain minimum of general knowledge, technical skill in one's own profession, and a habit of forming opinions on evidence; morally, of impartiality, kindliness, and a modicum of self-control. I should add a quality which is neither moral nor intellectual, but perhaps physiological: zest and joy of life. In communities, civilization demands respect for law, justice as between man and man, purposes not involving permanent injury to any section of the human race, and intelligent adaptation of means to ends.If these are to be the purpose of education, it is a question for the science of psychology to consider what can be done towards realizing them, and, in particular, what degree of freedom is likely to prove most effective.On the question of freedom in education there are at present three main schools of thought, deriving partly from differences as to ends and partly from differences in psychological theory. There are those who say that children should be completely free, however bad they may be; there are those who say they should be completely subject to authority, however good they may be; and there are those who say they should be free, but in spite of freedom they should be always good. This last party is larger than it has any logical right to be; Children, like adults, will not all be virtuous if they are all free. The belief that liberty will insure moral perfection is a relic of Rousseauism, and would not survive a study of animals and babies. Those who hold this belief think that education should have no positive purpose, but should merely offer an environment suitable for spontaneous development. I cannot agree with this school, which seems too individualistic, and unduly indifferent to the importance of knowledge. We live in communities which require cooperation, and it would be utopian to expect all the necessary cooperation to result from spontaneous impulse. The existence of a large population on a limited area is only possible owing to science and technique; education must, therefore, hand on the necessary minimum of these. The educators who allow most freedom are men whose success depends upon a degree of benevolence, self-control, and trained intelligence which can hardly be generated where every impulse is left unchecked; their merits, therefore, are not likely to be perpetuated if their methods are undiluted. Education, viewed from a social standpoint, must be something more positive than a mere opportunity for growth. It must, of course, provide this, but it must also provide a mental and moral equipment which children cannot acquire entirely for themselves.The arguments in favor of a great degree of freedom in education are derived not from man's natural goodness, but from the effects of authority, both on those who suffer it and on those who exercise it. Those who are subject to authority become either submissive or rebellious, and each attitude has its drawbacks.The submissive lose initiative, both in thought and action; moreover, the anger generated by the feeling of being thwarted tends to find an outlet in bullying those who are weaker. That is why tyrannical institutions are self-perpetuating: what a man has suffered from his father he inflicts upon his son, and the humiliations which he remembers having endured at his public school he passes on to "natives" when he becomes an empire-builder. Thus an unduly authoritative education turns the pupils into timid tyrants, incapable of either claiming or tolerating originality in word or deed. The effect upon the educators is even worse: they tend to become sadistic disciplinarians, glad to inspire terror, and content to inspire nothing else. As these men represent knowledge, the pupils acquire a horror of knowledge, which, among the English upper class, is supposed to be part of human nature, but is really part of the well-grounded hatred of the authoritarian pedagogue.Rebels, on the other hand, though they may be necessary, can hardly be just to what exists. Moreover, there are many ways of rebelling, and only a small minority of these are wise. Galileo was a rebel and was wise; believers in the flat-earth theory are equally rebels, but are foolish. There is a great danger in the tendency to suppose that opposition to authority is essentially meritorious and that unconventional opinions are bound to be correct: no useful purpose is served by smashing lamp-posts or maintaining Shakespeare to be no poet. Yet this excessive rebelliousness is often the effect that too much authority has on spirited pupils. And when rebels become educators, they sometimes encourage defiance in their pupils, for whom at the same time they are trying to produce a perfect environment, although these two aims are scarcely compatible.What is wanted is neither submissiveness nor rebellion, but good nature, and general friendliness both to people and to new ideas. These qualities are due in part to physical causes, to which old-fashioned educators paid too little attention; but they are due still more to freedom from the feeling of baffled impotencewhich arises when vital impulses are thwarted. If the young are to grow into friendly adults, it is necessary, in most cases, that they should feel their environment friendly. This requires that there should be a certain sympathy with the child's important desires, and not merely an attempt to use him for some abstract end such as the glory of God or the greatness of one's country. And, in teaching, every attempt should be made to cause the pupil to feel that it is worth his while to know what is being taught--at least when this is true. When the pupil cooperates willingly, he learns twice as fast and with half the fatigue. All these are valid reasons for a very great degree of freedom.It is easy, however, to carry the argument too far. It is not desirable that children, in avoiding the vices of the slave, should acquire those of the aristocrat. Consideration for others, not only in great matters, but also in little everyday things, is an essential element in civilization, without which social life would be intolerable. I am not thinking of mere forms of politeness, such as saying "please" and "thank you": formal manners are most fully developed among barbarians, and diminish with every advance in culture. I am thinking rather of willingness to take a fair share of necessary work, to be obliging in small ways that save trouble on the balance. It is not desirable to give a child a sense of omnipotence, or a belief that adults exist only to minister to the pleasures of the young. And those who disapprove of the existence of the idle rich are hardly consistent if they bring up their children without any sense that work is necessary, and without the habits that make continuous application possible.There is another consideration to which some advocates of freedom attach too little importance. In a community of children which is left without adult interference there is a tyranny of the stronger, which is likely to be far more brutal than most adult tyranny. If two children of two or three years old are left to play together, they will, after a few fights, discover which is bound to be the victor, and the other will then become a slave. Where the number of children is larger, one or two acquire complete mastery, and the others have far less liberty than they would have if the adults interfered to protect the weaker and less pugnacious. Consideration for others does not, with most children, arise spontaneously, but has to be taught, and can hardly be taught except by the exercise of authority. This is perhaps the most important argument against the abdication of the adults.I do not think that educators have yet solved the problem of combining the desirable forms of freedom with the necessary minimum of moral training. the right solution, it must be admitted, is often made impossible by parents before the child is brought to an enlightened school. Just as psychoanalysts, from their clinical experience, conclude that we are all mad, so the authorities in modern schools, from their contact with pupils whose parents have made them unmanageable, are disposed to conclude that all children are "difficult" and all parents utterly foolish. Children who have been driven wild by parental tyranny (which often takes the form of solicitous affection) may require a longer or shorter period of complete liberty before they can view any adult without suspicion. But children who have been sensibly handled at home can bear to be checked in minor ways, so long as they feel that they are being helped in the ways that they themselves regard as important. Adults who like children, and are not reduced to a condition of nervous exhaustion by their company, can achieve a great deal in the way of discipline without ceasing to be regarded with friendly feelings by their pupils.I think modern educational theorists are inclined to attach too much importance to the negative virtue of not interfering with children, and too little to the positive merit of enjoying their company. If you have the sort of liking for children that many people have for horse or dogs, they will be apt to respond to your suggestions, and to accept prohibitions, perhaps with some good-humoured grumbling, but without resentment. It is no use to have the sort of liking that consists in regarding them as a field for valuable social endeavor, or--what amounts to the same thing--as an outlet for power-impulses. No child will be grateful for an interest in him that springs from the thought that he will have a vote to be secured for your party or a body to be sacrificed to king and country. The desirable sort of interest is that which consists in spontaneous pleasure in the presence of children, without any ulterior purpose. Teachers who have this quality will seldom need to interfere with children's freedom, but will be able to do so, when necessary, without causing psychological damage. Unfortunately, it is utterly impossible for overworked teachers to preserve an instinctive liking for children; they are bound to come to feel towards them as the proverbial confectioner's apprentice does toward macaroons. I do not think that education ought to be any one's whole profession: it should be undertaken for at most two hours a day by people whose remaining hours are spent away with children. The society of the young is fatiguing, especially when strict discipline is avoided. Fatigue, in the end, produces irritation, which is likely to express itself somehow, whatever theories the harassed teacher may have taught himself or herself to believe. The necessary friendliness cannot be preserved by self-control alone. But where it exists, it should be unnecessary to have rules in advance as to how "naughty" children are to be treated, since impulse is likely to lead to the right decision, and almost any decision will be right if the child feels that you like him. No rules, however wise, are a substitute for affection and tact.。
罗素的名言英文版【三篇】
【导语】任何⼀种哲学思想只要是它能够⾃圆其说，它就具有某种真正的知识。
下⾯是整理发布的“罗素的名⾔英⽂版【三篇】”，欢迎阅读参考！更多相关讯息请关注！ 【篇1】 ⾈以外，鄂河之波，鄂河之岸，皆静如死，诡如天。
The boat outside Hubei river waves, Hubei river shore, is as quiet as death, such as a day. 厌烦是⼀个极端重要的问题，因为⼈类的恶⾏中，⾄少有⼀半是由于对厌烦的恐惧引起的。
Boredom is an extremely important issue, because at least half of human's evil is caused by the fear of boredom. 幸福的秘诀是：尽量扩⼤你的兴趣范围，对感兴趣的⼈和物尽可能友善。
The secret of happiness is to expand your range of interests and to be as friendly to people as you are interested in. 伟⼤的事业是根源于坚韧不断的⼯作，以全付精神去从事，不避艰苦。
Great cause is the root of the tough work, to pay the spirit to engage in, not to avoid hard. 科学使我们为善或为恶的⼒量都有所提升。
Science gives us for good or evil forces have improved. 对于民主社会的公民来说，再没有什么⽐获得对⾼谈阔论的免疫⼒更加重要。
For the citizens of a democracy, no more than what to talk with eloquence immunity is more important. 惟有对外界事物抱有兴趣才能保持⼈们精神上的健康。
英语学习资料：罗素经典英语散文：EducationandDiscipline
英语学习资料：罗素经典英语散文：EducationandDiscipline罗素经典英语散文：Education and DisciplineAny serious educational theory must consist of two parts: a conception of the ends of life, and a science of psychological dynamics, i.e., of the laws of mental change. Two men who differ as to the ends of life cannot hope to agree about education. The educational machine, throughout Western civilization, is dominated by two ethical theories: that of Christianity, and that of nationali *** . These two, when taken seriously, are inpatible, as is being evident in Germany. For my part, I hold that where they differ, Christianity is preferable, but where they agree, both are mistaken. The conception which I should substitute as the purpose of education is civilization, a term which, as I meant it, has a definition which is partly individual, partly social. It consists, in the individual, of both intellectual and moral qualities: intellectually, a certain minimum of general knowledge, technical skill in one's own profession, and a habit of forming opinions on evidence; morally, of impartiality, kindliness, and a modicum of self-control. I should add a quality which is neither moral nor intellectual, but perhaps physiological: zest and joy of life. In munities, civilization demands respect for law, justice as between man and man, purposes not involving permanent injury to any section of the human race, and intelligent adaptation of means to ends.If these are to be the purpose of education, it is a question for the science of psychology to consider what can be donetowards realizing them, and, in particular, what degree of freedom is likely to prove most effective.On the question of freedom in education there are at present three main schools of thought, deriving partly from differences as to ends and partly from differences in psychological theory. There are those who say that children should be pletely free, however bad they may be; there are those who say they should be pletely subject to authority, however good they may be; and there are those who say they should be free, but in spite of freedom they should be always good. This last party is larger than it has any logical right to be; Children, like *** s, will not all be virtuous if they are all free. The belief that liberty will insure moral perfection is a relic of Rousseaui *** , and would not survive a study of animals and babies. Those who hold this belief think that education should have no positive purpose, but should merely offer an environment suitable for spontaneous development. I cannot agree with this school, which seems too individualistic, and unduly indifferent to the importance of knowledge. We live in munities which require cooperation, and it would be utopian to expect all the necessary cooperation to result from spontaneous impulse. The existence of a large population on a limited area is only possible owing to science and technique; education must, therefore, hand on the necessary minimum of these. The educators who allow most freedom are men whose success depends upon a degree of benevolence, self-control, and trained intelligence which can hardly be generated where every impulse is left unchecked; their merits, therefore, are not likely to be perpetuated if their methods are undiluted. Education, viewed from a social standpoint, must be something more positive than a mere opportunity for growth. It must, of course, provide this,but it must also provide a mental and moral equipment which children cannot acquire entirely for themselves.The arguments in favor of a great degree of freedom in education are derived not from man's natural goodness, but from the effects of authority, both on those who suffer it and on those who exercise it. Those who are subject to authority bee either submissive or rebellious, and each attitude has its drawbacks.The submissive lose initiative, both in thought and action; moreover, the anger generated by the feeling of being thwarted tends to find an outlet in bullying those who are weaker. That is why tyrannical institutions are self-perpetuating: what a man has suffered from his father he inflicts upon his son, and the humiliations which he remembers having endured at his public school he passes on to "natives" when he bees an empire-builder. Thus an unduly authoritative education turns the pupils into timid tyrants, incapable of either claiming or tolerating originality in word or deed. The effect upon the educators is even worse: they tend to bee sadistic disciplinarians, glad to inspire terror, and content to inspire nothing else. As these men represent knowledge, the pupils acquire a horror of knowledge, which, among the English upper class, is supposed to be part of human nature, but is really part of the well-grounded hatred of the authoritarian pedagogue.Rebels, on the other hand, though they may be necessary, can hardly be just to what exists. Moreover, there are many ways of rebelling, and only a *** all minority of these are wise. Galileo was a rebel and was wise; believers in the flat-earth theory are equally rebels, but are foolish. There is a great danger in the tendency to suppose that opposition to authority is essentially meritorious and that unconventional opinions are bound to becorrect: no useful purpose is served by *** ashing lamp-posts or maintaining Shakespeare to be no poet. Yet this excessive rebelliousness is often the effect that too much authority has on spirited pupils. And when rebels bee educators, they sometimes encourage defiance in their pupils, for whom at the same time they are trying to produce a perfect environment, although these two aims are scarcely patible.What is wanted is neither submissiveness nor rebellion, but good nature, and general friendliness both to people and to new ideas. These qualities are due in part to physical causes, to which old-fashioned educators paid too little attention; but they are due still more to freedom from the feeling of baffled impotence which arises when vital impulses are thwarted. If the young are to grow into friendly *** s, it is necessary, in most cases, that they should feel their environment friendly. This requires that there should be a certain sympathy with the child's important desires, and not merely an attempt to use him for some abstract end such as the glory of God or the greatness of one's country. And, in teaching, every attempt should be made to cause the pupil to feel that it is worth his while to know what is being taught--at least when this is true. When the pupil cooperates willingly, he learns twice as fast and with half the fatigue. All these are valid reasons for a very great degree of freedom.It is easy, however, to carry the argument too far. It is not desirable that children, in avoiding the vices of the slave, should acquire those of the aristocrat. Consideration for others, not only in great matters, but also in little everyday things, is an essential element in civilization, without which social life would be intolerable. I am not thinking of mere forms of politeness, such as saying "please" and "thank you": formal manners are most fullydeveloped among barbarians, and diminish with every advance in culture. I am thinking rather of willingness to take a fair share of necessary work, to be obliging in *** all ways that save trouble on the balance. It is not desirable to give a child a sense of omnipotence, or a belief that *** s exist only to minister to the pleasures of the young. And those who disapprove of the existence of the idle rich are hardly consistent if they bring up their children without any sense that work is necessary, and without the habits that make continuous application possible.There is another consideration to which some advocates of freedom attach too little importance. In a munity of children which is left without *** interference there is a tyranny of the stronger, which is likely to be far more brutal than most *** tyranny. If two children of two or three years old are left to play together, they will, after a few fights, discover which is bound to be the victor, and the other will then bee a slave. Where the number of children is larger, one or two acquire plete mastery, and the others have far less liberty than they would have if the *** s interfered to protect the weaker and less pugnacious. Consideration for others does not, with most children, arise spontaneously, but has to be taught, and can hardly be taught except by the exercise of authority. This is perhaps the most important argument against the abdication of the *** s.I do not think that educators have yet solved the problem of bining the desirable forms of freedom with the necessary minimum of moral training. the right solution, it must be admitted, is often made impossible by parents before the child is brought to an enlightened school. Just as psycho *** ysts, from their clinical experience, conclude that we are all mad, so the authorities in modern schools, from their contact with pupilswhose parents have made them unmanageable, are disposed to conclude that all children are "difficult" and all parents utterly foolish. Children who have been driven wild by parental tyranny (which often takes the form of solicitous affection) may require a longer or shorter period of plete liberty before they can view any *** without suspicion. But children who have been sensibly handled at home can bear to be checked in minor ways, so long as they feel that they are being helped in the ways that they themselves regard as important. Adults who like children, and are not reduced to a condition of nervous exhaustion by their pany, can achieve a great deal in the way of discipline without ceasing to be regarded with friendly feelings by their pupils.I think modern educational theorists are inclined to attach too much importance to the negative virtue of not interfering with children, and too little to the positive merit of enjoying their pany. If you have the sort of liking for children that many people have for horse or dogs, they will be apt to respond to your suggestions, and to accept prohibitions, perhaps with some good-humoured grumbling, but without resentment. It is no use to have the sort of liking that consists in regarding them as a field for valuable social endeavor, or--what amounts to the same thing--as an outlet for power-impulses. No child will be grateful for an interest in him that springs from the thought that he will have a vote to be secured for your party or a body to be sacrificed to king and country. The desirable sort of interest is that which consists in spontaneous pleasure in the presence of children, without any ulterior purpose. Teachers who have this quality will seldom need to interfere with children's freedom, but will be able to do so, when necessary, without causing psychological damage.Unfortunately, it is utterly impossible for overworkedteachers to preserve an instinctive liking for children; they are bound to e to feel towards them as the proverbial confectioner's apprentice does toward macaroons. I do not think that education ought to be any one's whole profession: it should be undertaken for at most two hours a day by people whose remaining hours are spent away with children. The society of the young is fatiguing, especially when strict discipline is avoided. Fatigue, in the end, produces irritation, which is likely to express itself somehow, whatever theories the harassed teacher may have taught himself or herself to believe. The necessary friendliness cannot be preserved by self-control alone. But where it exists, it should be unnecessary to have rules in advance as to how "naughty" children are to be treated, since impulse is likely to lead to the right decision, and almost any decision will be right if the child feels that you like him. No rules, however wise, are a substitute for affection and tact.。
优美英语散文精选
经典优美英语散文精选What I Have Lived for我为何而生 - By Bertrand Russell伯特兰·罗素我为何而生引自伯特兰·罗素自传;它既是作者心灵的抒发,也是生命体验的总结;作者以深刻的感悟和敏锐的目光,分析了人生中的三种激情,即对爱的渴望,对知识的追求和对人类苦难的同情;对爱的渴望,使人欣喜若狂,既能解除孤独,又能发现美好的未来;对知识的追求,使人理解人心,了解宇宙,掌握科学;爱和知识把人引向天堂般的境界,而对人类的同情之心又使人回到苦难深重的人间;作者认为这就是人生,值得为此再活一次的人生;这篇散文似乎信手拈来,但却耐人寻味;充满激情,充满感慨,充满智慧,情文并茂,逻辑性和感染力极强;Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me higher and thither, in a wayward course, over a deep ocean of anguish, reaching to the verge of despair.三种简单但是无比强烈的感情主导着我的人生：对爱的渴望、对知识的寻求和对人类苦难的深切同情;这些感情如同飓风一样没有方向地将我吹得越来越高、越来越远,越过痛苦的海洋到达绝望的边缘;I have sought love, first, because it brings ecstasy-ecstasy so great that I would have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness-that terrible loneliness in which one shivering consciousness looks over the rim of the world into cold unfathomable lifeless abyss. I have sought it, finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what - at last - I have found.我寻找爱,因为爱让我着迷——这种沉迷如此美好,我宁愿放弃生命中的一切只为换来片刻的对爱的沉迷;我寻找爱,因为爱会减轻孤独——在可怕的孤独中,颤抖的灵魂透过世界的边际看到的是冰冷的、深不可测的、没有生命的深渊;我寻找爱,因为在爱的结合中,我看到了一个神秘的具体而微小的世界,这是圣人与诗人想象中的天堂景象的预示;这是我所寻求的,并且我最终发现,它对于人类来说是再美好不过的东西了;With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And l have tried to apprehend the Pythagorean power by which number holds away above the flux. A little of this, but, not much, I have achieved.以同样的热情,我寻求知识;我曾想要理解人的心灵；我曾想知道为什么星星如此闪亮;我曾试图理解毕达哥拉斯的力量,这种力量使数字凌驾于万物之上;在这些方面我获取了一些知识,但不是很多;Love and knowledge, so far as they were possible, led upward toward the heaven. But always pity brought me back to earth. Echoes of cries of pain reverberated in my heart. Children in famine, victims tortured by oppressors, poverty, and pain make a mockery of what human life should be. I long to alleviate the evil, but I cannot, and i too suffer.爱和知识,只要可能实现,就会引领我走向天堂;但是同情常常将我带回现实;痛苦的哭喊回荡在我的心中;饥饿的孩子,被剥削者压迫的人民、贫穷和痛苦,这些都在嘲讽人类的生活的本来面目;我渴望减轻邪恶,但是我无法做到,我亦在遭受痛苦;This has been my life. I have found it worth living, and I would gladly live it again if the chance were offered to me.这就是我的人生;我认为它值得拥有并且如果可能,我愿意重新再来一次;词汇魅力adv.压倒性地,不可抵抗地adj.对岸的,那边的adv.到那处,向那方adj.任性的,不定的,刚愎的n.苦闷,痛苦 v.使极苦闷,使极痛苦vi.& n.战栗,发抖n.意识；觉悟；知觉adj.深不可测的adj.神秘的,神秘主义者的 n.神秘主义者adj.小型的,小规模的 n.缩图,小画像,小模型v.理解,忧虑,逮捕,拘押n.流量,变迁,不断地变化v.回响,反响,反射n.嘲弄,笑柄,蔑视vt.减轻,缓解,缓和。
英语美丽文章欣赏
英语美丽文章欣赏《我为什么活着》伯特兰·罗素Bertrand Russell，1872-1970，二十世纪英国哲学家、数理逻辑学家、历史学家，无神论者，也是上世纪西方最著名、影响最大的学者和和平主义社会活动家之一。
罗素也被认为是与弗雷格、维特根斯坦和怀特海一同创建了分析哲学。
他与怀特海合著的《数学原理》对逻辑学、数学、集合论、语言学和分析哲学有着巨大影响。
1950年，罗素获得诺贝尔文学奖，以表彰其“多样且重要的作品，持续不断的追求人道主义理想和思想自由”。
他的代表作品有《幸福之路》、《西方哲学史》、《数学原理》、《物的分析》等。
罗素语录：1. The good life is one inspired by love and guided by knowledge.美好的生活是由爱所激励，由知识所引导。
2. I would never die for my beliefs because I might be wrong.我决不会为我的信仰而牺牲生命，因为这信仰可能是错的。
3. The time you enjoy wasting is not wasted time.你若乐于浪费时间，那这时间就不算被浪费掉。
4. Men are born ignorant, not stupid. They are made stupid by education.人生来只是无知，并不愚蠢。
是教育使之愚蠢。
5. If there were in the world today any large number of people who desired their own happiness more than they desired the unhappiness of others, we could have a paradise in a few years.这世上若有更多人愿意追求自己之幸福胜过追求他人之不幸的话，我们在几年内就能看到一个天堂般的世界。
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What I Have Lived For
——The Prologue to Bertrand Russell's Autobiography
Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair.
I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what--at last--I have found.
With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved.
Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer.
This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me.
我的人生追求
对爱情的渴望，对知识的追求，对人类苦难不可遏制的同情，是支配我一生的单纯而强烈的三种感情。
这些感情如阵阵飓风，吹拂在我动荡不定的生涯中，有时甚至吹过深沉痛苦的海
洋，直抵绝望的边缘。
我所以追求爱情有三方面的原因。
首先，爱情有时给我带来狂喜，这种狂喜竟如此有力，以致使我常常会为了体验几小时的爱的喜悦，而宁愿牺牲生命中其他的一切。
其次，爱情可以摆脱孤寂——身历那种可怕孤寂的人的战栗意识有时会由世界的边缘，观察到冷酷无生命的无底深渊。
最后，在爱的结合中，我看到了古今圣贤以及诗人们所梦想的天堂的缩影，这正是我所追寻的人生境界。
虽然它对一般的人类生活也许太美好，但这正是我透过爱情所得到
的最终发现。
我曾以同样的感情追求知识，我渴望去了解人类的心灵，也渴望知道星星为什么会发光，同时我还想理解数字赖以支配千变万化的毕达哥拉斯力量。
在这方面我有所收获，然所获不多。
爱情与知识的可及领域，总是引领我到天堂的境界，可对人类苦难的同情却经常把我带回现实世界。
那些痛苦的呼唤经常在我内心深处激起回响，饥饿中的孩子，被压迫被折磨着，给子女造成重担的孤苦无依的老人，以及全球无情的孤独、贫穷和痛苦的存在，是对人类生活理想的无视和讽刺。
我常常希望能尽自己的微薄之力去减轻这不必要的痛苦，但我发现我完
全失败了，因此我自己也感到很痛苦。
这就是我的一生，我发现它是值得活的。
如果有谁再给我一次生活的机会，我将欣然接受这
难得的赐予。