论自然 爱默生 自然1-3 英文
Beauty（爱默生）译文
Beauty（爱默生）译文Beauty问世间美为何物Ralph Waldo Emerson 拉尔夫·瓦尔多·爱默生from Nature, published as part of Nature; Addresses and Lectures节选自《论自然》（收录于《论自然演讲集》）Not less excellent, except for our less susceptibility in the afternoon, was the charm, 昨日傍晚，落日熔金，暮云合璧，一月的黄昏美景依旧，last evening, of a January sunset. The western clouds divided and subdivided然而毕竟薄暮，倦意袭人，难以抵挡。
themselves into pink flakes modulated with tints of unspeakable softness; and the air 西云漫卷，幻化万千，粉霞片片，糅杂着无法言喻的柔和色彩；had so much life and sweetness, that it was a pain to come within doors. What was it 空气中有暗香浮动，氤氲着蓬勃的生息，叫人流连忘返，不忍归家。
that nature would say? Was there no meaning in the live repose of the valley behind 大自然喃喃低语，不知所言为何？磨坊后的溪谷，鲜活如许，静谧如许，the mill, and which Homer or Shakspeare could not reform for me in words? The纵有荷翁莎翁的生花妙笔，恐亦难绘其万一。
此情此景，岂无殊意！leafless trees become spires of flame in the sunset, with the blue east for their遥望东际，天幕蔚蓝，下有萧萧落木，映衬着斜阳晚照，恍惚似燃烧的尖塔，back-ground, and the stars of the dead calices offlowers, and every withered stem and 花瓣凋零，点点如繁星坠落，枝茎摧折，残株凝霜，stubble rimed with frost, contribute something to the mute music.这一切，共谱出无声的乐章。
Nature
11. Standing on the bare ground, -my head bathed by the blither air and uplifted into infinite space, --all mean egotism vanishes. I become a transparent eyeball;I am nothing; I see all; the currents of the Universal Being circulate throughme; I am part or particle of God;我站在空地上，头沐浴在和煦的空气里，仰望着 渺邈无垠的太空，小我的一切都消失了。我变成一只透 明的眼球；本身不复存在；我洞察一切；“上帝”的精 气在我的周身循环；我成为上帝的一部分。这是表现爱 默生的超验主义和神秘主义思想的警句名言，多为后人 援引。"Universal Being" 可做"上帝"解，亦同后来他 讲的"超灵"。
5. Philosophically considered, the universe is composed of Nature and the Soul: 从哲学角度考 虑，宇宙由自然界和精神组成。本句为爱默生唯心主义 超验论的名言。”the soul”有“超灵”、“圣灵”的 意蕴，泛指精神。 6. the NOT ME: 非我。德国唯心主义哲学家康德在 《纯粹理性批判》（The Critique of Pure Reason） 一书中谈到空间时提出”something outside me”; 继其后斐希特（Fichte）提出”Non-Ego”这一概念， 皆指客观事物而言。爱默生颇受德国古典哲学影响，又 熟读柯勒律治和卡莱尔等唯心主义思想家的书籍，“非 我”观念就是适例。
11 爱默生
Self-reliance
There is a time in every man’s education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better for worse as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried.
His representative books ( of essays)
• 1. Nature 《论自然》 • Forceful romantic individualism that places man over nature, and identifies him with God • 2. The American Scholar 《美国学者》 • American intellectual Declaration of Independence • The speech ended the foreign domination of thought and art in the New World. It announced an American Renaissance. • 3. The Divinity School Address 《神学院讲话》 • “If a man is at heart just, then in so far is he God; the safety of God, the immortality of God, the majesty of God do enter into that man with justice. If a man dissembles, deceives, he deceives himself, and goes out of acquaintance with his own being. ” • 4. Self-Reliance 《论自立》
爱默生nature第一章译文
爱默生nature第一章译文
（原创版）
目录
1.爱默生的《论自然》第一章概述
2.第一章的主要内容：自然的神圣与静止不变的崇高境界
3.爱默生对自然的认识：自然只是智慧的影子或模仿物，是灵魂中次要的东西
4.爱默生对离群索居的看法：一个人要想离群索居，就需要像远离社会那样，远远地避开他的卧室
5.爱默生对独处的看法：当你在独处时，可以去看天上的星星，从天国传来的光线会将你和你触摸的东西分离开来
6.爱默生对静止不变的崇高境界的认识：在凝视那美妙的星体时，人们可以领悟到静止不变的崇高境界
7.爱默生的哲学思想：我们应该有自己的诗篇，有自己体会到的哲学，而不仅仅是历史上留下的
正文
爱默生的《论自然》第一章主要阐述了自然的神圣与静止不变的崇高境界。
他认为，自然只是智慧的影子或模仿物，是灵魂中次要的东西。
在他看来，一个人要想离群索居，就需要像远离社会那样，远远地避开他的卧室。
爱默生提倡在独处时，可以去看天上的星星，从天国传来的光线会将你和你触摸的东西分离开来。
在凝视那美妙的星体时，人们可以领悟到静止不变的崇高境界。
这种境界使人们在纷繁复杂的世界中找到了片刻的宁静与安宁，体会到了自然的神圣与伟大。
此外，爱默生强调我们应该有自己的诗篇，有自己体会到的哲学，而
不仅仅是历史上留下的。
他的哲学思想鼓励人们去探索自己与宇宙之间本来的关系，去发现和创造属于自己的诗篇和哲学。
总之，在《论自然》第一章中，爱默生以自然为切入点，探讨了人与自然的关系，强调了独处和静止不变的崇高境界的重要性，并倡导人们去发掘和创造属于自己的诗歌和哲学。
爱默生诗歌中英对照
爱默生诗歌中英对照引言爱默生（Ralph Waldo Emerson）是19世纪美国著名的思想家、文学家和诗人。
他的诗歌作品融合了浪漫主义和超验主义的元素，以自然界和人类精神为主题，表达了他对自由、个人主义和人类潜力的信念。
本文将对爱默生的一些代表性诗歌进行中英对照，并对其主题和意义进行全面、详细、完整且深入地探讨。
诗歌一：《自然》（Nature）主题•与自然融为一体•人与自然的关系内容概要1.描述自然的美丽和神秘2.强调人应与自然保持和谐3.呼吁人们从自然中获得灵感和意义主要诗句•“To go into solitude, a man needs to retire as much from his chamber as from society.”•“To speak truly, few adult persons can see nature.”•“In the woods, we return to reason and faith.”诗歌二：《吼狮》（The Sphinx）主题•人的自我探索和自我认知•人生的意义和真理的追求内容概要1.以古埃及神话形象来探索人的内心世界2.推动读者思考关于生命和人类经验的深层问题3.引导人们寻找自我认知和个人成长的路径主要诗句•“The Sphinx is drowsy.”•“She has no discoverable right to existence.”•“Very unwillingly would it be wooed back to its captivity.”诗歌三：《独立宣言》（The Concord Hymn）主题•爱国主义和自由精神•个人的力量和创造力内容概要1.纪念美国独立战争中的列克星敦和康科德战役2.强调自由、勇气和牺牲精神的重要性3.鼓励个人追求和实现自己的理想和价值主要诗句•“By the rude bridge that arched the flood, their flag to April’s breeze unfurled.”•“Spirit, that made those heroes dare to die.”•“Here once the embattled farmers stood and fired the shot heard round the world.”结论通过对爱默生的诗歌进行中英对照分析，我们可以看到他对自然、人类经验、自我认知和自由精神等主题的关注。
爱默生
• Wordsworth and Emerson are both great literary masters as well naturalists. They both loved nature, but they had different conception of nature, because they lived in different countries with different social background.
Wordsworth’s conception of nature
• Wordsworth’s conception of nature is that nature has a lot to do with man, it can not only refresh one’s soul and fill one with happiness, but it can also be reduced into a beautiful memory which will comfort one’s heart when in solitude.
《uction
1.Why should not we also enjoy an original relation to the universe? why should not we have a poetry and philosophy of insight and not of tradition, and a religion by revelation to US，and not the history of theirs. • 2. Every man’s condition is a solution in hieroglyphic to those inquires he would put．
爱默生 论自然(节选) 翻译
大千世界绮丽万千,九九曲折妙不可言:困惑观者无法洞悉,心脏跳动有何秘密,天人合一,自能看破尘世境,心灵共鸣，即可唤起深埋意。
原子焚自身以亮天下，只为指引来年芳华。
在这个气候区，几乎一年四季中总有那么几天：空气、星辰、大地完美融合，就如大自然纵容她的孩子一般，万物都趋于臻至；荒凉的高原，我们沐浴佛罗里达和古巴的阳光，无需再求幸福之地：芸芸众生，皆流露满意之色，牛群亦卧而沉思，宁静美好。
纯粹的十月天气，我们称之为“小阳春”，此时寻觅那平安幸福，把握更大。
连绵山丘，温暖广阔的田野，无尽的白昼，在此沉眠。
享尽明媚阳光，不再叹惜生命短长。
荒凉之野，不再寂寥。
立于森林之门，世故之人不由惊叹，评估城市中伟大与渺小、睿智与愚蠢，都已毫无意义。
进入这里，卸下肩头习俗的包袱。
自然的圣洁，使宗教相形见拙，自然的真实，使英雄黯然失色。
在这儿，我们发现，任何东西都无法同大自然相映争辉。
自然如同神明，审判每一个接近的人。
爬出狭窄拥挤的房舍，走进黑夜与白昼，瞻仰日夜拥抱我们的崇高之美。
多么想逃离啊！逃离那无用的栅栏、逃离世故阴谋、逃离怯懦顾虑，逃离无法亲近自然的悲哀。
森林散发着柔和的光，如不曾消逝的清晨，壮丽雄伟，令人激荡。
古老的魔法渐渐生效，松树、铁杉和橡树的树干，散发出了，激动时眼中闪烁的光芒。
无言的树木开始说服我们，放弃那些以庄重为名的琐碎，与之一起生活。
在这里，神圣的天空之上，永恒的岁月之中，再无历史、教堂和国家的立足之地。
走进展开的风景，为崭新的画卷所倾倒，为接踵而至的思绪所吸引，无比轻松惬意，以致将思家置于脑海之外，任面前不可抗拒之美，清除一切记忆，心满意足地，随着自然而去。
魔力似有药效，清醒头脑，治愈身心。
简单的快乐，亲切而又自然。
我们回归本源，无视学校教导的不屑，与物质相交。
我们不曾与之分离，且深深眷恋其本源。
就如水缓解饥渴，大地托起身躯，石块妆点视野。
物质是坚韧的水，物质是冰凉的火，物质维系了健康，物质同我们共源。
爱默生NATURE英文
N A T U R EThe rounded world is fair to see,Nine times folded in mystery:Though baffled seers cannot impartThe secret of its laboring heart,Throb thine with Nature's throbbing breast,And all is clear from east to west.Spirit that lurks each form withinBeckons to spirit of its kin;Self-kindled every atom glows,And hints the future which it owes.Essay VI _Nature_There are days which occur in this climate, at almost any season of the year, wherein the world reaches its perfection, when the air, the heavenly bodies, and the earth, make a harmony, as if nature would indulge her offspring; when, in these bleak upper sides of the planet, nothing is to desire that we have heard of the happiest latitudes, and we bask in the shining hours of Florida and Cuba; when everything that has life gives sign of satisfaction, and the cattle that lie on the ground seem to have great and tranquil thoughts. These halcyons may be looked for with a little more assurance in that pure October weather, which we distinguish by the name of the Indian Summer. The day, immeasurably long, sleeps over the broad hills and warm wide fields. To have lived through all its sunny hours, seems longevity enough. The solitary places do not seem quite lonely. At the gates of the forest, the surprised man of the world is forced to leave his city estimates of great and small, wise and foolish. The knapsack of custom falls off his back with the first step he makes into these precincts. Here is sanctity which shames our religions, and reality which discredits our heroes. Here we find nature to be the circumstance which dwarfs every other circumstance, and judges like a god all men that come to her. We have crept out of our close and crowded houses into the night and morning, and we see what majestic beauties daily wrap us in their bosom. How willingly we would escape the barriers which render them comparatively impotent, escape the sophistication and second thought, and suffer nature to intrance us. The tempered light of the woods is like a perpetual morning, and is stimulating and heroic. The anciently reported spells of these places creep on us. The stems of pines, hemlocks, and oaks, almost gleam like iron on the excited eye. The incommunicable trees begin to persuade us to live with them, and quit our life of solemn trifles. Here no history, or church, or state, is interpolated on the divine sky and the immortal year. How easily we might walk onward into the opening landscape, absorbed by new pictures, and by thoughts fast succeeding each other, until by degrees the recollection of home was crowded out of the mind, all memory obliterated by the tyranny of the present, and we were led in triumph by nature.These enchantments are medicinal, they sober and heal us. These are plain pleasures, kindly and native to us. We come to our own, and make friends with matter, which the ambitious chatter of the schools would persuade us to despise. We never can part with it; the mind loves its old home: as water to our thirst, so is the rock, the ground, to our eyes, and hands, and feet. It is firm water: it is cold flame: what health, what affinity! Ever an old friend, ever like a dear friend and brother, when we chat affectedly with strangers, comes in this honest face, and takes a grave liberty with us, and shames us out of our nonsense. Cities give not the human senses room enough. We go out daily and nightly to feed the eyes on the horizon, and require so much scope, just as we need water for our bath. There are all degrees of natural influence, from these quarantine powers of nature, up to her dearest and gravest ministrations to the imagination and the soul. There is the bucket of cold water from the spring, the wood-fire to which the chilled traveller rushes for safety, -- and there is the sublime moral of autumn and of noon. We nestle in nature, and draw our living as parasites from her roots and grains, and we receive glances from the heavenly bodies, which call us to solitude, and foretell the remotest future. The blue zenith is the point in which romance and reality meet. I think, if we should be rapt away into all that we dream of heaven, and should converse with Gabriel and Uriel, the upper sky would be all that would remain of our furniture.It seems as if the day was not wholly profane, in which we have given heed to some natural object. The fall of snowflakes in a still air, preserving to each crystal its perfect form; the blowing of sleet over a wide sheet of water, and over plains, the waving rye-field, the mimic waving of acres of houstonia, whose innumerable florets whiten and ripple before the eye; the reflections of trees and flowers in glassy lakes; the musical steaming odorous south wind, which converts all trees to windharps; the crackling and spurting of hemlock in the flames; or of pine logs, which yield glory to the walls and faces in the sittingroom, -- these are the music and pictures of the most ancient religion. My house stands in low land, with limited outlook, and on the skirt of the village. But I go with my friend to the shore of our little river, and with one stroke of the paddle, I leave the village politics and personalities, yes, and the world of villages and personalities behind, and pass into a delicate realm of sunset and moonlight, too bright almost for spotted man to enter without noviciate and probation. We penetrate bodily this incredible beauty; we dip our hands in this painted element: our eyes are bathed in these lights and forms. A holiday, a villeggiatura, a royal revel, the proudest, most heart-rejoicing festival that valor and beauty, power and taste, ever decked and enjoyed, establishes itself on the instant. These sunset clouds, these delicately emerging stars, with their private and ineffable glances, signify it and proffer it. I am taught the poorness of our invention, the ugliness of towns and palaces. Art and luxury have early learned that they must work as enhancement and sequel to this original beauty. I am over-instructed for my return. Henceforth I shall be hard to please. I cannot go back to toys. I am grown expensive and sophisticated. I can no longer live without elegance: but a countryman shall be my master of revels. He who knows the most, he who knows what sweets and virtues are in the ground, the waters, the plants, the heavens, and how to come at these enchantments, is the rich and royal man. Only as far as the masters of the world havecalled in nature to their aid, can they reach the height of magnificence. This is the meaning of their hanging-gardens, villas, garden-houses, islands, parks, and preserves, to back their faulty personality with these strong accessories. I do not wonder that the landed interest should be invincible in the state with these dangerous auxiliaries. These bribe and invite; not kings, not palaces, not men, not women, but these tender and poetic stars, eloquent of secret promises. We heard what the rich man said, we knew of his villa, his grove, his wine, and his company, but the provocation and point of the invitation came out of these beguiling stars. In their soft glances, I see what men strove to realize in some Versailles, or Paphos, or Ctesiphon. Indeed, it is the magical lights of the horizon, and the blue sky for the background, which save all our works of art, which were otherwise bawbles. When the rich tax the poor with servility and obsequiousness, they should consider the effect of men reputed to be the possessors of nature, on imaginative minds. Ah! if the rich were rich as the poor fancy riches! A boy hears a military band play on the field at night, and he has kings and queens, and famous chivalry palpably before him. He hears the echoes of a horn in a hill country, in the Notch Mountains, for example, which converts the mountains into an Aeolian harp, and this supernatural tiralira restores to him the Dorian mythology, Apollo, Diana, and all divine hunters and huntresses. Can a musical note be so lofty, so haughtily beautiful! To the poor young poet, thus fabulous is his picture of society; he is loyal; he respects the rich; they are rich for the sake of his imagination; how poor his fancy would be, if they were not rich! That they have some high-fenced grove, which they call a park; that they live in larger and better-garnished saloons than he has visited, and go in coaches, keeping only the society of the elegant, to watering-places, and to distant cities, are the groundwork from which he has delineated estates of romance, compared with which their actual possessions are shanties and paddocks. The muse herself betrays her son, and enhances the gifts of wealth and well-born beauty, by a radiation out of the air, and clouds, and forests that skirt the road, -- a certain haughty favor, as if from patrician genii to patricians, a kind of aristocracy in nature, a prince of the power of the air.The moral sensibility which makes Edens and Tempes so easily, may not be always found, but the material landscape is never far off. We can find these enchantments without visiting the Como Lake, or the Madeira Islands. We exaggerate the praises of local scenery. In every landscape, the point of astonishment is the meeting of the sky and the earth, and that is seen from the first hillock as well as from the top of the Alleghanies. The stars at night stoop down over the brownest, homeliest common, with all the spiritual magnificence which they shed on the Campagna, or on the marble deserts of Egypt. The uprolled clouds and the colors of morning and evening, will transfigure maples and alders. The difference between landscape and landscape is small, but there is great difference in the beholders. There is nothing so wonderful in any particular landscape, as the necessity of being beautiful under which every landscape lies. Nature cannot be surprised in undress. Beauty breaks in everywhere.But it is very easy to outrun the sympathy of readers on this topic, which schoolmen called _natura naturata_, or nature passive. One can hardly speak directly of it withoutexcess. It is as easy to broach in mixed companies what is called "the subject of religion."A susceptible person does not like to indulge his tastes in this kind, without the apology of some trivial necessity: he goes to see a wood-lot, or to look at the crops, or to fetch a plant or a mineral from a remote locality, or he carries a fowling piece, or a fishing-rod.I suppose this shame must have a good reason. A dilettantism in nature is barren and unworthy. The fop of fields is no better than his brother of Broadway. Men are naturally hunters and inquisitive of wood-craft, and I suppose that such a gazetteer as wood-cutters and Indians should furnish facts for, would take place in the most sumptuous drawingrooms of all the "Wreaths" and "Flora's chaplets" of the bookshops; yet ordinarily, whether we are too clumsy for so subtle a topic, or from whatever cause, as soon as men begin to write on nature, they fall into euphuism. Frivolity is a most unfit tribute to Pan, who ought to be represented in the mythology as the most continent of gods. I would not be frivolous before the admirable reserve and prudence of time, yet I cannot renounce the right of returning often to this old topic. The multitude of false churches accredits the true religion. Literature, poetry, science, are the homage of man to this unfathomed secret, concerning which no sane man can affect an indifference or incuriosity. Nature is loved by what is best in us. It is loved as the city of God, although, or rather because there is no citizen. The sunset is unlike anything that is underneath it: it wants men. And the beauty of nature must always seem unreal and mocking, until the landscape has human figures, that are as good as itself. If there were good men, there would never be this rapture in nature. If the king is in the palace, nobody looks at the walls. It is when he is gone, and the house is filled with grooms and gazers, that we turn from the people, to find relief in the majestic men that are suggested by the pictures and the architecture. The critics who complain of the sickly separation of the beauty of nature from the thing to be done, must consider that our hunting of the picturesque is inseparable from our protest against false society. Man is fallen; nature is erect, and serves as a differential thermometer, detecting the presence or absence of the divine sentiment in man. By fault of our dulness and selfishness, we are looking up to nature, but when we are convalescent, nature will look up to us. We see the foaming brook with compunction: if our own life flowed with the right energy, we should shame the brook. The stream of zeal sparkles with real fire, and not with reflex rays of sun and moon. Nature may be as selfishly studied as trade. Astronomy to the selfish becomes astrology; psychology, mesmerism (with intent to show where our spoons are gone); and anatomy and physiology, become phrenology and palmistry.But taking timely warning, and leaving many things unsaid on this topic, let us not longer omit our homage to the Efficient Nature, _natura naturans_, the quick cause, before which all forms flee as the driven snows, itself secret, its works driven before it in flocks and multitudes, (as the ancient represented nature by Proteus, a shepherd,) and in undescribable variety. It publishes itself in creatures, reaching from particles and spicula, through transformation on transformation to the highest symmetries, arriving at consummate results without a shock or a leap. A little heat, that is, a little motion, is all that differences the bald, dazzling white, and deadly cold poles of the earth from the prolific tropical climates. All changes pass without violence, by reason of the twocardinal conditions of boundless space and boundless time. Geology has initiated us into the secularity of nature, and taught us to disuse our dame-school measures, and exchange our Mosaic and Ptolemaic schemes for her large style. We knew nothing rightly, forwant of perspective. Now we learn what patient periods must round themselves before the rock is formed, then before the rock is broken, and the first lichen race has disintegrated the thinnest external plate into soil, and opened the door for the remote Flora, Fauna, Ceres, and Pomona, to come in. How far off yet is the trilobite! How far the quadruped! how inconceivably remote is man! All duly arrive, and then race after race of men. It is a long way from granite to the oyster; farther yet to Plato, and the preaching of the immortality of the soul. Yet all must come, as surely as the first atom has two sides.Motion or change, and identity or rest, are the first and second secrets of nature: Motion and Rest. The whole code of her laws may be written on the thumbnail, or the signet of a ring. The whirling bubble on the surface of a brook, admits us to the secret of the mechanics of the sky. Every shell on the beach is a key to it. A little water made to rotate in a cup explains the formation of the simpler shells; the addition of matter from year to year, arrives at last at the most complex forms; and yet so poor is nature with all her craft, that, from the beginning to the end of the universe, she has but one stuff, -- but one stuff with its two ends, to serve up all her dream-like variety. Compound it how she will, star, sand, fire, water, tree, man, it is still one stuff, and betrays the same properties.Nature is always consistent, though she feigns to contravene her own laws. She keeps her laws, and seems to transcend them. She arms and equips an animal to find its place and living in the earth, and, at the same time, she arms and equips another animal to destroy it. Space exists to divide creatures; but by clothing the sides of a bird with a few feathers, she gives him a petty omnipresence. The direction is forever onward, but the artist still goes back for materials, and begins again with the first elements on the most advanced stage: otherwise, all goes to ruin. If we look at her work, we seem to catch a glance of a system in transition. Plants are the young of the world, vessels of health and vigor; but they grope ever upward towards consciousness; the trees are imperfect men, and seem to bemoan their imprisonment, rooted in the ground. The animal is the novice and probationer of a more advanced order. The men, though young, having tasted the first drop from the cup of thought, are already dissipated: the maples and ferns are still uncorrupt; yet no doubt, when they come to consciousness, they too will curse and swear. Flowers so strictly belong to youth, that we adult men soon come to feel, that their beautiful generations concern not us: we have had our day; now let the children have theirs. The flowers jilt us, and we are old bachelors with our ridiculous tenderness.Things are so strictly related, that according to the skill of the eye, from any one object the parts and properties of any other may be predicted. If we had eyes to see it, a bit of stone from the city wall would certify us of the necessity that man must exist, as readily as the city. That identity makes us all one, and reduces to nothing great intervals on our customary scale. We talk of deviations from natural life, as if artificial life were not also natural. The smoothest curled courtier in the boudoirs of a palace has an animalnature, rude and aboriginal as a white bear, omnipotent to its own ends, and is directly related, there amid essences and billetsdoux, to Himmaleh mountain-chains, and the axis of the globe. If we consider how much we are nature's, we need not be superstitious about towns, as if that terrific or benefic force did not find us there also, and fashion cities. Nature who made the mason, made the house. We may easily hear too much of rural influences. The cool disengaged air of natural objects, makes them enviable to us, chafed and irritable creatures with red faces, and we think we shall be as grand as they, if we camp out and eat roots; but let us be men instead of woodchucks, and the oak and the elm shall gladly serve us, though we sit in chairs of ivory on carpets of silk.This guiding identity runs through all the surprises and contrasts of the piece, and characterizes every law. Man carries the world in his head, the whole astronomy and chemistry suspended in a thought. Because the history of nature is charactered in his brain, therefore is he the prophet and discoverer of her secrets. Every known fact in natural science was divined by the presentiment of somebody, before it was actually verified. A man does not tie his shoe without recognising laws which bind the farthest regions of nature: moon, plant, gas, crystal, are concrete geometry and numbers. Common sense knows its own, and recognises the fact at first sight in chemical experiment. The common sense of Franklin, Dalton, Davy, and Black, is the same common sense which made the arrangements which now it discovers.If the identity expresses organized rest, the counter action runs also into organization. The astronomers said, `Give us matter, and a little motion, and we will construct the universe. It is not enough that we should have matter, we must also have a single impulse, one shove to launch the mass, and generate the harmony of the centrifugal and centripetal forces. Once heave the ball from the hand, and we can show how all this mighty order grew.' -- `A very unreasonable postulate,' said the metaphysicians, `and a plain begging of the question. Could you not prevail to know the genesis of projection, as well as the continuation of it?' Nature, meanwhile, had not waited for the discussion, but, right or wrong, bestowed the impulse, and the balls rolled. It was no great affair, a mere push, but the astronomers were right in making much of it, for there is no end to the consequences of the act. That famous aboriginal push propagates itself through all the balls of the system, and through every atom of every ball, through all the races of creatures, and through the history and performances of every individual. Exaggeration is in the course of things. Nature sends no creature, no man into the world, without adding a small excess of his proper quality. Given the planet, it is still necessary to add the impulse; so, to every creature nature added a little violence of direction in its proper path, a shove to put it on its way; in every instance, a slight generosity, a drop too much. Without electricity the air would rot, and without this violence of direction, which men and women have, without a spice of bigot and fanatic, no excitement, no efficiency. We aim above the mark, to hit the mark. Every act hath some falsehood of exaggeration in it. And when now and then comes along some sad, sharp-eyed man, who sees how paltry a game is played, and refuses to play, but blabs the secret; -- how then? is the bird flown? O no, the wary Nature sends a new troop of fairer forms, of lordlier youths, with a little more excess ofdirection to hold themfast to their several aim; makes them a little wrongheaded in that direction in which they are rightest, and on goes the game again with new whirl, for a generation or two more. The child with his sweet pranks, the fool of his senses, commanded by every sight and sound, without any power to compare and rank his sensations, abandoned to a whistle or a painted chip, to a lead dragoon, or a gingerbread-dog, individualizing everything, generalizing nothing, delighted with every new thing, lies down at night overpowered by the fatigue, which this day of continual pretty madness has incurred. But Nature has answered her purpose with the curly, dimpled lunatic. She has tasked every faculty, and has secured the symmetrical growth of the bodily frame, by all these attitudes and exertions, -- an end of the first importance, which could not be trusted to any care less perfect than her own. This glitter, this opaline lustre plays round the top of every toy to his eye, to ensure his fidelity, and he is deceived to his good. We are made alive and kept alive by the same arts. Let the stoics say what they please, we do not eat for the good of living, but because the meat is savory and the appetite is keen. The vegetable life does not content itself with casting from the flower or the tree a single seed, but it fills the air and earth with a prodigality of seeds, that, if thousands perish, thousands may plant themselves, that hundreds may come up, that tens may live to maturity, that, at least, one may replace the parent. All things betray the same calculated profusion. The excess of fear with which the animal frame is hedged round, shrinking from cold, starting at sight of a snake, or at a sudden noise, protects us, through a multitude of groundless alarms, from some one real danger at last. The lover seeks in marriage his private felicity and perfection, with no prospective end; and nature hides in his happiness her own end, namely, progeny, or the perpetuity of the race.But the craft with which the world is made, runs also into the mind and character of men. No man is quite sane; each has a vein of folly in his composition, a slight determination of blood to the head, to make sure of holding him hard to some one point which nature had taken to heart. Great causes are never tried on their merits; but the cause is reduced to particulars to suit the size of the partizans, and the contention is ever hottest on minor matters. Not less remarkable is the overfaith of each man in the importance of what he has to do or say. The poet, the prophet, has a higher value for what he utters than any hearer, and therefore it gets spoken. The strong, self-complacent Luther declares with an emphasis, not to be mistaken, that "God himself cannot do without wise men." Jacob Behmen and George Fox betray their egotism in the pertinacity of their controversial tracts, and James Naylor once suffered himself to be worshipped as the Christ. Each prophet comes presently to identify himself with his thought, and to esteem his hat and shoes sacred. However this may discredit such persons with the judicious, it helps them with the people, as it gives heat, pungency, and publicity to their words. A similar experience is not infrequent in private life. Each young and ardent person writes a diary, in which, when the hours of prayer and penitence arrive, he inscribes his soul. The pages thus written are, to him, burning and fragrant: he reads them on his knees by midnight and by the morning star; he wets them with his tears: they are sacred; too good for the world, and hardly yet to be shown to the dearest friend. This is the man-child that is born to the soul, and her life still circulates in the babe. The umbilical cord has not yetbeen cut. After some time has elapsed, he begins to wish to admit his friend to this hallowed experience, and with hesitation, yet with firmness, exposes the pages to his eye. Will they not burn his eyes? The friend coldly turns them over, and passes from the writing to conversation, with easy transition, which strikes the other party with astonishment and vexation. He cannot suspect the writing itself. Days and nights of fervid life, of communion with angels of darkness and of light, have engraved their shadowy characters on that tear-stained book. He suspects the intelligence or the heart of his friend. Is there then no friend? He cannot yet credit that one may have impressive experience, and yet may not know how to put his private fact into literature; and perhaps the discovery that wisdom has other tongues and ministers than we, that though we should hold our peace, the truth would not the less be spoken, might check injuriously the flames of our zeal. A man can only speak, so long as he does not feel his speech to be partial and inadequate. It is partial, but he does not see it to be so, whilst he utters it. As soon as he is released from the instinctive and particular, and sees its partiality, he shuts his mouth in disgust. For, no man can write anything, who does not think that what he writes is for the time the history of the world; or do anything well, who does not esteem his work to be of importance. My work may be of none, but I must not think it of none, or I shall not do it with impunity.In like manner, there is throughout nature something mocking, something that leads us on and on, but arrives nowhere, keeps no faith with us. All promise outruns the performance. We live in a system of approximations. Every end is prospective of some other end, which is also temporary; a round and final success nowhere. We are encamped in nature, not domesticated. Hunger and thirst lead us on to eat and to drink; but bread and wine, mix and cook them how you will, leave us hungry and thirsty, after the stomach is full. It is the same with all our arts and performances. Our music, our poetry, our language itself are not satisfactions, but suggestions. The hunger for wealth, which reduces the planet to a garden, fools the eager pursuer. What is the end sought? Plainly to secure the ends of good sense and beauty, from the intrusion of deformity or vulgarity of any kind. But what an operose method! What a train of means to secure a little conversation! This palace of brick and stone, these servants, this kitchen, these stables, horses and equipage, this bank-stock, and file of mortgages; trade to all the world, country-house and cottage by the waterside, all for a little conversation, high, clear, and spiritual! Could it not be had as well by beggars on the highway? No, all these things came from successive efforts of these beggars to remove friction from the wheels of life, and give opportunity. Conversation, character, were the avowed ends; wealth was good as it appeased the animal cravings, cured the smoky chimney, silenced the creaking door, brought friends together in a warm and quiet room, and kept the children and the dinner-table in a different apartment. Thought, virtue, beauty, were the ends; but it was known that men of thought and virtue sometimes had the headache, or wet feet, or could lose good time whilst the room was getting warm in winter days. Unluckily, in the exertions necessary to remove these inconveniences, the main attention has been diverted to this object; the old aims have been lost sight of, and to remove friction has come to be the end. That is the ridicule of rich men, and Boston, London, Vienna, and now the。
爱默生《论自然》
资料范本本资料为word版本，可以直接编辑和打印，感谢您的下载爱默生《论自然》地点：__________________时间：__________________说明：本资料适用于约定双方经过谈判，协商而共同承认，共同遵守的责任与义务，仅供参考，文档可直接下载或修改，不需要的部分可直接删除，使用时请详细阅读内容Nature拉尔夫·瓦尔多·爱默生(Ralph Waldo Emerson)To speak truly, few adult persons can see nature.Most persons do not see the sun. At least they have a very superficial seeing. The sun illuminates only the eye of the man, but shines into the eye and the heart of the child.The lover of nature is he whose inward and outward senses arestill truly adjusted to each other; who has retained the spirit of infancy even into the era of manhood.His intercourse with heaven and earth, becomes part of his daily food. In the presence of nature, a wild delight runs through the man, in spite of real sorrows.Nature says, he is my creature, and maugre all his impertinent griefs, he shall be glad with me.Not the sun or the summer alone, but every hour and season yields its tribute of delight; for every hour and change corresponds to and authorizes a different state of the mind, from breathless noon to grimmest midnight.Nature is a setting that fits equally well a comic or a mourning piece.In good health, the air is a cordial of incredible virtue.Crossing a bare common, in snow puddles, at twilight, under a clouded sky, without having in my thoughts any occurrence of special good fortune,I have enjoyed a perfect exhilaration. I am glad to the brink of fear.In the woods too, a man casts off his years, as the snake his slough, and at what period soever of life, is always a child, in the woods, is perpetual youth.Within these plantations of God, a decorum and sanctity reign, a perennial festival is dressed, and the guest sees not how he should tire of them in a thousand years,In the woods, we return to reason and faith.There I feel that nothing can befall me in life, no disgrace, no calamity, (leaving me my eyes) which nature cannot repair. Standing on the bare ground, my head bathed by the blithe air, and uplifted into infinite space, all mean egotism vanishes.I become a transparent eye ball; I am nothing; I see all;the currents of the Universal Being circulate through me;I am part or particle of Gods. In the tranquil landscape, and especially in the distant line of the horizon, man beholds somewhat as beautiful as his own nature.。
论自然 爱默生 英文l 总结
• • • •
在人与自然和谐统一的基础上，爱默生呼 吁人们回归自然 人与自然的关系是相通的，你中有我，我 中有你。 一旦人远离自然，那么人就要生病，人类 社会就会产生一系列的问题。 回归自然 自然是抚慰心灵创伤和治疗社会疾病的良 药
• Thoreau 梭罗 《Walden》 • 亲身实践了自然的生活方式 • 1845年7月--1847年9月，独自居住在湖畔 自建的小木屋里，过着自给自足的生活。 • Whitman 惠特曼 • 他的诗歌颂田野、泥土、阳光、农村……
爱默生自然思想
• 爱默生认为，自然包含了两层含义。 • 第一，人生命之外的自然，指的是我们生 活在其中的那个鸟语花香、流水潺潺的自 然界。它是人生存的基础和必须依赖的对 象，具有本源性的意义。
• 第二，人生命之内的自然，指的是人生命内部的 本真自然境界，这种生命内部的自然境界源于生 命之外的那个自然界。 • 由于外部自然界充满着真善美，所以人心内部也 呈现着这种状态，一旦人心中充满了欺诈、虚伪 和庸俗等特点，那就是由于远离外部自然而导致 • 如果要消解疾病和痛苦，只有返回到自然状态， 才能获得健康生活。
浮冰上的企鹅
ecological crisis rich in material barren in spirit social problems
Why？
we are far from nature the relationship between man and nature is off-balanced we are not in harmony with nature any more
爱默生自然思想的现实意义
爱默生从生存层面强调人与自然的整体统一性， 把人视为自然的一部分，而且还把人与自然的关 系统一到精神领域中去。 • 解构了西方传统思维中人与自然二元对立的状态 • 笛卡儿：“借助实践使自己成为自然的统治者” • 洛克：“对自然界的否定就是通往幸福之路” • 西方文化的主流基督教更是蔑视自然，把自然视 为上帝和人的奴仆 • 近代工业革命以来，随着科学技术的发展，愈加 独断的技术理性和工具理性更加深了人自关系的 分离
论自然爱默生自然英文PPT课件
sthpeiristuymalbroelfuogfespirit (19th c)
In enumerating the values of nature and casting up their sum, I shall use the word in both senses; -in its common and in its philosophical import. In inquiries so general as our present one, the inaccuracy is not material; no confusion of thought will occur. Nature, in the common sense, refers to essences unchanged by man; space, the air, the river, the leaf. Art is applied to the mixture of his will with the same things, as in a house, a canal, a statue, a picture.
爱默s生pir的itu自al r然efu观ge
自然
精神
美
爱默生心中和笔下的自然就不是单纯的自 然景物的再现，而是有条件的、在一定范围内 的、富有特色的自然景物和上帝精神的象征。 在这三位一体所构成的框架中，任何一方都不 可缺少。因此，爱默生笔下的自然带有强烈的
象征色彩和主观色彩。
To go into solistupdieri,tauamlarnenfuegedes to retire as
spiritual refuge (early 17th c)
the shadow of the spiritual world (18th c)
常耀信《美国文学简史》（第3版）章节题库-新英格兰超验主义·爱默生·梭罗【圣才出品】
常耀信《美国文学简史》（第3版）章节题库-新英格兰超验主义·爱默生·梭罗【圣才出品】第4章新英格兰超验主义·爱默生·梭罗Ⅰ.Fill in the blanks.1.Ralph W.Emerson believes in the concept of the_____.It is the_____within which every man’s particular being is contained and made one with all other.[国际关系学院2009研]【答案】Transcendentalism;Oversoul【解析】爱默生信奉超验主义，在他看来，超灵为人所共有，每个人的思想存在于超灵之中，人能以直觉官能与之交融。
2.Ralph Waldo Emerson wrote_____,which has been called“the Manifesto of American Transcendentalism,”and_____,which has been regarded as America’s“Declaration of Intellectual Independence.”[南开大学2007研]【答案】Nature;“The American Scholar”【解析】爱默生的《论自然》被称为“美国超验主义的宣言”，其《美国学者》则被誉为美国知识分子的独立宣言。
3.In1836,a little book came out which made a tremendous impact on the intellectual life of America.It was entitled Nature by_____.【答案】Ralph Waldo Emerson【解析】拉尔夫·沃尔多·爱默生（Ralph Waldo Emerson,1803—1882）美国散文作家、思想家、诗人。
英美文学欣赏最新版教学课件美国文学Unit 1 Ralph Waldo Emerson
（注解：在这里，人与自然已经浑然成为一体。）
英美文学欣赏（第四版）
爱默森作过牧师，所以遣词造 句颇为讲究，并带有一种宗教的虔 诚，很有震撼力。文中充满了象征、 比喻，使读者迅速进入到一种意境， 并能静下心来，展开想象的翅膀， 做一次精神上的旅游与思考，去细 细体味爱默森笔下的沐浴着宇宙光 辉的大自然。
英美文学欣赏（第四版）
爱默生的作品以散文为主，主要著作有：《论自然》 （Nature, 1836）、《散文集：第一集》（Essays: First Series, 1841）、《散文集：第二集》（Essays: Second Series, 1844）、 《代表性人物》（Representative Men, 1850）、《英国人的性格》 （English Traits, 1856）等。
英美文学欣赏（第四版）
作品欣赏
本篇选读选自《自然》的导言和第1章。 在导言中，爱默生提出我们 自己亲眼所见生发出我们自己的诗和哲学，要拥有上天的直接启示的 宗教，在这个过程中，直观自然就能给予我们启发。
在第1章中， 他具体化了人与自然沟通的方式。要真正的独处，就应 该凝视星空。感悟“向我们发出意味深长的微笑的星光”。星星能够 唤起崇高之感，能够令我们油然而生诗意。像孩子一样用眼睛去看， 又用心去看，才能得到这种诗意的感悟。自然教我们 成为永恒之美的 热爱者，人沉于自然的和谐之中，就能感悟到自然的精神。
英美文学欣赏第四版英美文学欣赏第四版爱默生出生在美国波士顿一个世代牧师家庭年轻时做过牧师后辞去牧师职务去欧洲旅行在那里结识了英国浪漫主义大诗人柯勒律治samuleltaylorcoleridge17721834华兹华斯williamwordsworth17701850和史学家卡莱尔thomascarlyle17951881深受英国浪漫主义思想的影响
Ralph Waldo Emerson--Nature
Chapter I NATURETo go into solitude, a man needs to retire as much from his chamber as from society. I am not solitary whilst I read and write, though nobody is with me. Note But if a man would be alone, let him look at the stars. The rays that come from those heavenly worlds, will separate between him and what he touches. One might think the atmosphere was made transparent with this design, to give man, in the heavenly bodies, the perpetual presence of the sublime. Note Seen in the streets of cities, how great they are! If the stars should appear one night in a thousand years, how would men believe and adore; Note and preserve for many generations the remembrance of the city of God which had been shown! But every night come out these envoys of beauty, and light the universe with their admonishing smile. NoteThe stars awaken a certain reverence, because though always present, they are inaccessible; but all natural objects make a kindred impression, when the mind is open to their influence. Note Nature never wears a mean appearance. Note Neither does the wisest man extort her secret, and lose his curiosity Note by finding out all her perfection. Nature never became a toy to a wise spirit. The flowers, the animals, the mountains, reflected the wisdom of his best hour, Note as much as they had delighted the simplicity of his childhood.When we speak of nature in this manner, we have a distinct but most poetical sense in the mind. We mean the integrity of impression made by manifold natural objects. Note It is this which distinguishes the stick of timber of the wood-cutter, from the tree of the poet. The charming landscape which I saw this morning, is indubitably made up of some twenty or thirty farms. Miller owns this field, Locke that, and Manning the woodland beyond. But none of them owns the landscape. There is a property in the horizon which no man has but he whose eye can integrate all the parts, that is, the poet. Note This is the best part of these men's farms, yet to this their warranty-deeds give no title.To speak truly, few adult persons can see nature. Note Most persons do not see the sun. At least they have a very superficial seeing. The sun illuminates only the eye of the man, but shines into the eye and the heart of the child. The lover of nature is he whose inward and outward senses are still truly adjusted to each other; who has retained the spirit of infancy even into the era of manhood. His intercourse with heaven and earth, becomes part of his daily food. In the presence of nature, a wild delight runs through the man, in spite of real sorrows. Nature says, -- he is my creature, and maugre Definition all his impertinent griefs, he shall be glad with me. Not the sun or the summer alone, but every hour and season yields its tribute of delight; for every hour and change corresponds to and authorizes a different state of the mind, Note from breathless noon to grimmest midnight. Nature is a setting that fits equally well a comic or a mourning piece. In good health, the air is a cordial of incredible virtue. Crossing a bare common, in snow puddles, at twilight, under a clouded sky, without having in my thoughts any occurrence of special good fortune, Note I have enjoyed a perfect exhilaration.I am glad to the brink of fear. Note Inthe woods too, a man casts off his years, as the snake his slough Definition, and at what period soever of life, is always a child. Note In the woods, is perpetual youth. Within these plantations of God, a decorum and sanctity reign, a perennial festival is dressed, and the guest sees not how he should tire of them in a thousand years. In the woods, we return to reason and faith. There I feel that nothing can befall me in life, -- no disgrace, no calamity, (leaving me my eyes,) Note which nature cannot repair. Standing on the bare ground, Note -- my head bathed by the blithe air, and uplifted into infinite space, -- all mean egotism vanishes. I become a transparent eye-ball; I am nothing; I see all; the currents of the Universal Being circulate through me; I am part or particle of God. Note The name of the nearest friend sounds then foreign and accidental: to be brothers, to be acquaintances, -- master or servant, is then a trifle and a disturbance. I am the lover of uncontained and immortal beauty.In the wilderness, I find something more dear and connate Note than in streets or villages. In the tranquil landscape, and especially in the distant line of the horizon, man beholds somewhat as beautiful as his own nature. NoteThe greatest delight which the fields and woods minister, is the suggestion of an occult relation between man and the vegetable. Note I am not alone and unacknowledged. They nod to me, and I to them. The waving of the boughs in the storm, is new to me and old. It takes me by surprise, and yet is not unknown. Its effect is like that of a higher thought or a better emotion coming over me, when I deemed I was thinking justly or doing right.Yet it is certain that the power to produce this delight, does not reside in nature, but in man, or in a harmony of both. It is necessary to use these pleasures with great temperance. For, nature is not always tricked in holiday attire, but the same scene which yesterday breathed perfume and glittered as for the frolic of the nymphs, is overspread with melancholy today. Nature always wears the colors of the spirit Note. To a man laboring under calamity, the heat of his own fire hath sadness in it. Then, there is a kind of contempt of the landscape felt by him who has just lost by death a dear friend. Note The sky is less grand as it shuts down over less worth in the population.。
爱默生论自然(节选)课件
创作背景
01
时代背景
19世纪美国正处于工业化进程中，人们对自然的关注逐 渐减少，爱默生对这一现象深感忧虑。
02
个人经历
爱默生曾长期居住在自然环境中，对自然有着深厚的感 情，这成为他创作《爱默生论自然》的灵感来源。
03
文学传统
爱默生深受欧洲浪漫主义文学传统的影响，试图通过《 爱默生论自然》表达对自然的敬畏和热爱。
象征手法
爱默生善于运用象征手法 ，通过自然景象的描绘来 表达深邃的哲理和思想。
情感表达
作品中充满了对自然的热 爱和敬畏之情，情感真挚 、热烈，具有强烈的感染 力。
03 节选内容分析
自然之美
总结词
爱默生在节选中强调了自然之美，认为自然界的景色和生物具有令人惊叹的美 丽和魅力。
详细描述
爱默生通过描绘自然景色的细节，如山川、草木、鸟兽等，展现了自然之美的 多样性和丰富性。他认为自然之美能够给人带来心灵的愉悦和精神的滋养。
创立了超验主义思想，成为美 国文学史上的重要流派之一
作品强调个性、自然和超验主 义，对后来的文学、哲学和艺 术产生了深远影响
对后世影响
对梭罗、惠特曼等作家产生了重要影 响
爱默生的作品至今仍被广泛阅读和研 究，对现代文学和文化产生了深远影 响。
超验主义思想影响了美国文化和教育 领域
《爱默生论自然》概述
爱默生在作品中探讨了人与自然的 关系，以及自然对人的影响，其思 想深邃、独特，具有很高的文学价 值。
情感真挚
爱默生的作品情感真挚，表达了对 自然的敬畏和热爱，能够引起读者 的共鸣和思考。
哲学意义
01
强调自然与人的和谐共生
爱默生认为自然是人类的母亲和导师，人类应该与自然和谐共生，这一
论自然 爱默生 自然1-3 英文
spiritual refuge
Solitude”独处，隐逸” chamber“居室” retire“（书）遁世，远离” would“愿意，想要”
sublime“崇高的” transparent“透明的” perpetual“永恒的” this design“造物主把空气涉及成透明的”
spiritual refuge
倘若一个人想要做到离群索居，他不仅需要退 出社会，而且还要走出自己的房子。当我在读书或 写作的时候，虽然没人和我在一块儿，但是我并不 会感到孤独。然而，倘若你想追求一份孤独的感觉， 那么你就抬头看看星星。那从遥远天国射来的光线， 将会把你和周围的琐事隔离开来。我们可以设想， 人们能在这天体中间感到崇高的永久存在，这种做 法可以使得现象变得晴晰透明。
the symbol of spirit (19th c) spiritual refuge
In enumerating the values of nature and casting up their sum, I shall use the word in both senses; -- in its common and in its philosophical import. In inquiries so general as our present one, the inaccuracy is not material; no confusion of thought will occur. Nature, in the common sense, refers to essences unchanged by man; space, the air, the river, the leaf. Art is applied to the mixture of his will with the same things, as in a house, a canal, a statue, a picture. —Introduction
爱默生《论自然》
The third part(5-6)
• Different environment and mood makes different relationship between people and the nature.
Nature
To go into solitude, a man needs to retire as much from his chamber as from society. I am not solitary whilst I read and write, though nobody is with me. But if a man would be alone, let him look at the stars. The rays that come from those heavenly worlds will separate between him and what he touches.
Nature
In his book, we can feel that he regarded nature as the purest, and the most sanctifying moral influence on man, and advocated a direct intuition of a spiritual and immanent God in nature. Philosophically considered, Emerson thought that the universe is composed of Nature and the Soul. In addition, he paid much attention to the status and role of human beings as well.
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spiritual refuge
solitude
spiritual refuge
When we speak of nature in this manner, we have a distinct but most poetical sense in the mind. We mean the integrity of impression made by manifold natural objects. 我们以这种方式探讨自然的时候，我们心中 存在的是一种独特但又最具诗意的感觉，意思是 说，存在于我们心中的是整个自然界各种事物带 给我们的一个整体印象。
Language Features
爱默生的文笔极富个性，选词用语独 具匠心，却毫无雕琢痕迹，句式朴素， 寓意深邃。 他的散文看似杂乱无章，缺少逻辑， 实际上“形散而神不散”。其散文句 中的许多句子都具有震撼人心的力量， 常常被作为名言警句广泛引用。
spiritual refuge
spiritual refuge the symbol of spirit (19th c)
爱默生在《论自然》的导言中是这样界定“自然” 的：“我将在两种意义上使用‘自然’一词：既在估 量本身的价值的意义上，也在描述自然的规模的意 义 上。——既在它的普通意义上也在它的哲学意义 上。……在普通意义上，自然是指未被人改变其本质 特征的事物，如空间、空气、河流、植物的叶子等等。 而人工则是由人的意志与自然事物的汇合而成，这种 合成表现为一座房子、一 条运河、一尊雕塑、一幅图 画等等。”
spiritual refuge spiritual refuge (early 17th c)
spiritual refuge the shadow of the spiritual world (18th c)
The Images and Shadows of Divine Things
spiritual refuge the background of people’s behavior and activity (19th c)
the symbol of spirit (19th c) spiritual refuge
In enumerating the values of nature and casting up their sum, I shall use the word in both senses; -- in its common and in its philosophical import. In inquiries so general as our present one, the inaccuracy is not material; no confusion of thought will occur. Nature, in the common sense, refers to essences unchanged by man; space, the air, the river, the leaf. Art is applied to the mixture of his will with the same things, as in a house, a canal, a statue, a picture. —Introduction
spiritual refuge (early 17th c)
the shadow of the spiritual world (18th c)
Hale Waihona Puke nature the background of people’s behavior and activity (19th c)
the symbol of spirit (19th c)
Par1-3
Content
“nature” in American Literature Appreciation of famous sentences Language features and rhetoric devices
Nature
spiritual refuge
In fact, in American literature, "nature" has always been an important theme. The relationship between man and nature has been the center of attention of many American writers. Owing to history, culture and natural environment, American literature has a long tradition of describing nature, from the colonial period to today, and even formed a special American naturalist literature.
spiritual refuge
爱默生认为，人有一种与世界进行最原始的接 触的能力，但许多人都丧失了这种能力。而爱默生 保留了这种与自然进行最原始接触的能力。所以整 个大自然都是他最舒适的家——这是一种无以伦比 的宽裕感、舒适感。爱默生把这看作是一种全新的 感受方式和存在方式。 在爱默生的笔下，每逢这种与神灵交流 的极度愉悦的时刻，夜色和星空都是分享他 这种感觉的很好载体。
Solitude”独处，隐逸” chamber“居室” retire“（书）遁世，远离” would“愿意，想要”
sublime“崇高的” transparent“透明的” perpetual“永恒的” this design“造物主把空气涉及成透明的”
spiritual refuge
倘若一个人想要做到离群索居，他不仅需要退 出社会，而且还要走出自己的房子。当我在读书或 写作的时候，虽然没人和我在一块儿，但是我并不 会感到孤独。然而，倘若你想追求一份孤独的感觉， 那么你就抬头看看星星。那从遥远天国射来的光线， 将会把你和周围的琐事隔离开来。我们可以设想， 人们能在这天体中间感到崇高的永久存在，这种做 法可以使得现象变得晴晰透明。
spiritual refuge 爱默生的自然观
自然 美 精神
爱默生心中和笔下的自然就不是单纯的自 然景物的再现，而是有条件的、在一定范围内 的、富有特色的自然景物和上帝精神的象征。 在这三位一体所构成的框架中，任何一方都不 可缺少。因此，爱默生笔下的自然带有强烈的 象征色彩和主观色彩。
To go into solitude, a man needs to retire as spiritual refuge much from his chamber as from society. I am not solitary whilst I read and write, though nobody is with me. But if a man would be alone, let him look at the stars. The rays that come from those heavenly worlds, will separate between him and what he touches. One might think the atmosphere was made transparent with this design, to give man, in the heavenly bodies, the perpetual presence of the sublime.
今天早上我看到了一个迷人的风景，那肯定是由 二十到三十个农场组成的。这块地属于米勒，那块地 属于洛克，而边上那片树林则归曼宁所有。但是，他 们中却没有人能拥有这里的整片风景。在我目光所及 的地方，有种不为任何人所有的风景。但是，有一种 人，他们的眼晴能将这所有的部分合在一起，这便是 诗人。
spiritual refuge
spiritual refuge
The charming landscape which I saw this morning, is indubitably made up of some twenty or thirty farms. Miller owns this field, Locke that, and Manning the woodland beyond. But none of them owns the landscape. There is a property in the horizon which no man has but he whose eye can integrate all the parts, that is, the poet.
Manning
现实主义画家 英国哲学家
？
The poet
spiritual refuge
Metaphor（Image ）
the stars
The spirit
爱默生笔下的自然充满了哲理，闪烁着理性 的光辉，像夜幕上的星星，美好而遥远。
spiritual refuge
只要我看到涌来的星空，我总是能被深深 地震撼。 －－爱因斯坦 理论是从注视天空开始的，最早的哲学家 是天文学家。 －－费尔巴哈 假如星星一千年才出现一次,设想一下那将是多 么令人激动的景象啊！然而由于天空中每晚都 有星星，我们几乎难得看上一眼。 －－拉.华.爱默生《论自然》