心理健康问题
Self-Reliance
by Ralph Waldo Emerson
计算机网络分为
I read the other day some vers written by an eminent painter which were original and not conventional. The soul always hears an admonition in such lines, let the subject be what it may. The ntiment they instil is of more value than any thought they may contain. To believe your own thought, to believe that what is true for you in your private heart is true for all men, -- that is genius. Speak your latent conviction, and it shall be the universal n; for the inmost in due time becomes the outmost, ---- and our first thought is rendered back to us by the trumpets of the Last Judgment. Familiar as the voice of the mind is to each, the highest merit we ascribe to Mos, Plato, and Milton is, that they t at naught books and traditions, and spoke not what men but what they thought. A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the lustre of the firmament of bards and sages. Yet he dismiss without notice his thought, becau it is his. In every work of genius we recognize our own rejected thoughts: they come back to us with a certain alienated majesty. Great works of art have no more affecting lesson for us than this. They teach us to abide by our spontaneous impression with good-humored inflexibility then most when the whole cry of voices is on the other side. El, to-morrow a stranger will say with masterly good n precily what
奥运场馆
we have thought and felt all the time, and we shall be forced to take with shame our own opinion from another.
前些日子我读了一位有名画家的诗作。这是些奇特而且不落俗套的作品。在这种诗句中，不论其主题是什么，心灵总能听到某种告诫。诗句中所注进的情感比它们所包括的思想内容更宝贵。信任你自己的思想，信任凡是对你心灵来说是真实的，对所有其它人也是真实的——这就是天才，黄金矿工。表露蛰伏在你心坎的信心，它便具有广泛的意义；由于最内在的终将成为最外在的——我们最初的想法终将在上帝最后审讯日的喇叭声中得到响应。尽管心灵的声音对每一个人来说都是熟习的，但是我们以为，摩西、柏拉图和弥尔顿最了不起的功劳是他们鄙弃书本和传统，他们论及的不是人们想到的，而是他们自己的思想。人应该学会的是捕捉、察看发自心坎的闪光，而不是诗人和巨人们的圣光。但是，人们却不假思索地摈弃自己的思想，就由于那是自己的思想。在每一部天才的作品中，我们都可以找到我们自己摈弃了的那些思想：它们带着某种生疏的尊严回到我们这儿来。巨大的艺术作品给我们最深入的教导就是，要以最温和而又最执着的态度服从心坎自然而然发生的动机，即使与其相应的见解正甚嚣尘上。否则，明天某个人便将俨然以一位威望的口气高谈那些同我们曾经想到、感受到的一模一样的想法，而我们却只好惭愧地从他人手中接收我们自己的想法。
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 himlf for better, for wor, as his portion; that though the
wide univer 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. Not for nothing one face, one character, one fact, makes much impression on him, and another none. This sculpture in the memory is not without preestablished harmony. The eye was placed where one ray should fall, that it might testify of that particular ray. We but half express ourlves, and are ashamed of that divine idea which each of us reprents. It may be safely trusted as proportionate and of good issues, so it be faithfully imparted, but God will not have his work made manifest by cowards. A man is relieved and gay when he has put his heart into his work and done his best; but what he has said or done otherwi, shall give him no peace. It is a deliverance which does not deliver. In the attempt his genius derts him; no mu befriends;
no invention, no hope.
每个人在受教导进程中，总有一天会认识到：妒忌是无知，模拟是自杀。不论好歹，每个人都必需接收属于他的那一份，辽阔的世界里固然充斥了珍馐美味，但是只有从给予他往耕耘的那一片土地里，通过辛苦劳动收获的谷物才富有养分。富于他体内的气力，本质上是新生的力气。只有他自己才知道他能干什么，而且他也只有在尝试之后能力知晓。一张面貌、一个人物、一桩事情在他心中留下了印
象，而其它的则不然。这并不是无缘无故的。这记忆中的塑像并非全无先验的协调。眼睛被置于某束光线将射到的处所，这样它才可能感知到那束光线。勇敢让他直扦自己的全体信心吧。我们对自己总是遮遮蔽掩，对我们每个人所代表的神圣意念觉得羞愧。我们完整可以视这意念为与我们相当、而又有益的意念，所以，应该忠诚地宣传它。不过，上帝是不会向懦夫揭示他的杰作的，只有神圣的人，才干展现神圣的事物。当一个人将身心倾泻到工作中，并且竭尽了全力的时候，他就得到懂得脱和欢喜。否则，他将为自己的言行忐忑不安，得到的是没有摆脱的摆脱。在其问，他为自己的禀赋所摈弃，没有灵感与他为友，没有发现，也没有盼望。
Trust thylf: every heart vibrates to that iron string. Accept the place the divine providence has found for you, the society of your contemporaries, the connection of events. Great men have always done so, and confided themlves childlike to the genius of their age, betraying their perception that the absolutely trustworthy was ated at their heart, working through their hands, predominating in all their being. And we are now men, and must accept in the highest mind the same transcendent destiny; and not minors and invalids in a protected corner, not cowards fleeing before a revolution, but guides, redeemers, and benefactors, obeying the Almighty effort, and advancing on Chaos and the Dark.
信任你自己吧：每颗心都随着那弦跳动，接受上苍为你找到的地位——同代人组成的社会和世网。巨
大的人物总是像孩子似地将自己托付给时期的精力，表露他们所感知到的上帝正在他们内心引起骚动，正假他们之手在运作，并驾驭着他们全部身心。我们是人，必需在我们最高贵的心灵中接收同样先验的命运。我们不能畏缩在墙角里，不能像懦夫一样在革命关头逃脱；我们必须是赎罪者和捐助者，是忠诚的有志者，是全能上帝所造之物，让我们向着混沌浊世，向着黑暗冲锋吧。
王以路What pretty oracles nature yields us on this text, in the face and behaviour of children, babes, and even brutes! That divided and rebel mind, that distrust of a ntiment becau our arithmetic has computed the strength and means oppod to our purpo, the have not. Their mind being whole, their eye is as yet unconquered, and when we look in their faces, we are disconcerted. Infancy conforms to nobody: all conform to it, so that one babe commonly makes four or five out of the adults who prattle and play to it. So God has armed youth and puberty and manhood no less with its own piquancy and charm, and made it enviable and gracious and its claims not to be put by, if it will stand by itlf. Do not think the youth has no force, becau he cannot speak to you and me. Hark! in the next room his voice is sufficiently clear and emphatic. It ems he knows how to speak to his contemporaries. Bashful or bold, then, he will know how to make us niors very unnecessary.
对于这个问题，在儿童、婴儿甚至动物的脸和行为上，大自然给了我们多么神奇的启迪啊！那种分裂和叛逆的心灵，那种对某种感情的怀疑态度（我们可以计算出违背自己旨意的力量和手段），他们并
土元养殖不拥有。他们有完整的心灵和未被征服的眼光，当我们盯着他们看时，惴惴不安的反而是我们。幼年时不会对任何人顺从：所有人都要顺从他，所以通常是一个婴儿会让四五个逗他玩的大人都变成婴儿。同样，上帝也赋予青少年和成年人所应得的桀骜和魅力，使他受人羡慕、受人亲近，使他的要求能被重视，假如他愿意尊重自己的话。不要认
为青少年不能跟我们讲话，就认为他们没用。听！在隔壁的房间，他的声音清晰而果断。看起来他知道怎样在同龄人之间谈话。羞怯也好，勇敢也好，他总会知道怎样让我们这些长辈变得无足轻重。
The nonchalance of boys who are sure of a dinner, and would disdain as much as a lord to do or say aught to conciliate one, is the healthy attitude of human nature. A boy is in the parlour what the pit is in the playhou; independent, irresponsible, looking out from his corner on such people and facts as pass by, he tries and ntences them on their merits, in the swift, summary way of boys, as good, bad, interesting, silly, eloquent, troublesome. He cumbers himlf never about conquences, about interests: he gives an independent, genuine verdict. You must court him: he does not court you. But the man is, as it were, clapped into jail by his consciousness. As soon as he has once acted or spoken with eclat, he is a committed person, watched by the sympathy or the hatred of hundreds, who affections must now enter into his account. There is no Lethe for this. Ah, that he could pass again into his neutrality! Who can thus avoid all pledges, and having obrved, obrve again from t
he same unaffected, unbiad, unbribable, unaffrighted innocence, must always be formidable. He would utter opinions on all passing affairs, which being en to be not private, but necessary, would sink like darts into the ear of men, and put them in fear.
人生只合住湖州小孩子不必为吃饭发愁，而且还不屑于做点什么或说点什么去讨好他人——就像贵族老爷一样，这种泰然自若的气质正是人性中的健康心态。在客厅里的孩子如同在剧院里的坐低价票座位的观众；无拘无束，不负责任，在自己的角落躲着并观察眼前的人和事，以孩子的迅速、简要的方式审讯、宣判他们的功过，他们或者好，或者坏，或者有趣，或者傻啦吧唧，或者能言善辩，或者令人生厌。因为他不去考虑后果也不必计较得失，所以能做出一种独立的、真实的判决。而你要讨好他，他却不必讨好你。成年人却不是这样，他早被自己的意识紧紧的禁锢起来了。一旦他有什么大胆的行动或者言论，立刻就相当于身陷囹圄，他受到无数的人的关注，有的同情，有的愤恨，他不得不考虑这些人的这些感情。这里没有忘川（希腊神话中的冥河之一，亡灵喝了河里的水就会忘掉一切）。他是多么想重新回到他的中立位置上去啊！所以，谁能逃避这种种誓约，或者虽然已经履行，但是还能以原来的那种不被左右、不被偏见束缚、不接受贿赂、不畏强权的纯真来履行，谁就一定能受到别人的敬畏。他经常对时事发表看法，这些看法明显不是一己之见，而是警世名言，所以非常振聋发聩，令人闻而生畏。
The are the voices which we hear in solitude, but they grow faint and inaudible as we enter into th
e world. Society everywhere is in conspiracy against the manhood of every one of its members. Society is a joint-stock company, in which the members agree, for the better curing of his bread to each shareholder, to surrender the liberty and culture of the eater. The virtue in most request is conformity. Self-reliance is its aversion. It loves not realities and creators, but names and customs.
这都是我们远离人群时所听到的声音，可是一旦我们进入世界，它们就渐渐衰弱，终至无声。社会各处都在阴谋反对每个成员的阳刚之气，社会是一家股份制公司，每个成员之间都达成协议：为了向每个股东提供食物时更有把握，就必须将其他吃饭的人的自由和教养消除。其中最必备的美德就是服从，自立却是让它深恶痛绝的东西。真相和创造者，这不是社会所喜欢的东西，它喜欢的是名义和传统的规矩。
Whoso would be a man must be a nonconformist. He who would gather immortal palms must not be hindered by the name of goodness, but must explore if it be goodness. Nothing is at last sacred but the integrity of your own mind. Absolve you to yourlf, and you shall have the suffrage of the world. I remember an answer which when quite young I was prompted to make to
a valued advir, who was wont to importune me with the dear old doctrines of the church. On my saying, What have I to do with the sacredness of traditions, if I live wholly from within? my friend sug
gested, -- "But the impuls may be from below, not from above." I replied, "They do not em to me to be such; but if I am the Devil's child, I will live then from the Devil." No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is what is after my constitution, the only wrong what is against it. A man is to carry himlf in the prence of all opposition, as if everything were titular and ephemeral but he.
I am ashamed to think how easily we capitulate to badges and names, to large societies and dead institutions. Every decent and well-spoken individual affects and sways me more than is right. I ought to go upright and vital, and speak the rude truth in all ways. If malice and vanity wear the coat of philanthropy, shall that pass? If an angry bigot assumes this bountiful cau of Abolition, and comes to me with his last news from Barbadoes, why should I not say to him, `Go love thy infant; love thy wood-chopper: be good-natured and modest: have that grace; and never varnish your hard, uncharitable ambition with this incredible tenderness for black folk a thousand miles off. Thy love afar is spite at home.' Rough and graceless would be such greeting, but truth is handsomer than the affectation of love. Your goodness must have some edge to it, -- el it is none. The doctrine of hatred must be preached as the counteraction of the doctrine of love when that pules and whines. I shun father and mother and wife and brother, when my genius calls me. I would write on the lintels of
the door-post, Whim. I hope it is somewhat better than whim at last, but we cannot spend the day in explanation. Expect me not to show cau why I ek or why I exclude company. Then, again, do not tell me, as a good man did to-day, of my obligation to put all poor men in good situations. Are they my poor? I tell thee, thou foolish philanthropist, that I grudge the dollar, the dime, the cent, I give to such men as do not belong to me and to whom I do not belong. There is a class of persons to whom by all spiritual affinity I am bought and sold; for them I will go to prison, if need be; but your miscellaneous popular charities; the education at college of fools; the building of meeting- hous to the vain end to which many now stand; alms to sots; and the thousandfold Relief Societies; -- though I confess with shame I sometimes succumb and give the dollar, it is a wicked dollar which by and by I shall have the manhood to withhold.
所以无论要做什么样的人，都决不能做一个顺民。想要获得永恒的荣誉，就绝不能止步于表面的善举，而是必须要弄清楚它到底是不是真正的善。说到最根本之处，除了使你自己的心灵完善，其他任何神圣之物都不存在。解脱自己，回归自我，你一定会赢得全世界的赞赏。在我小时候，有一位益友总是用教会的教条麻烦我，我还记得我是怎样不假思索的回答他的。我说，如果我是完全按照自己的内心去生活，那我与神圣的传统有什么关联？我的朋友启发我说：“这些冲动可能是自下而上的产生，而不是自上而下。”我回答说：“未必吧。不过假如我是魔鬼之子，那么就让我按魔鬼的生活来生活好
了。”依我看，除了我的天性这个法则，再也没有其他任何神圣的法则。好坏不过是一些名义上的说辞，随便那里都可以挪用。只要是符合我的性格的东西就是正确的，违背的就是错误的。一个人在所有反对势力面前修身做事，仿佛一切都是有名无实，过眼烟云，唯独他是例外。一想到我们轻易的向徽章和虚名，向大社会和死体制投降，我就感到羞愧难当。每一个举止得当、谈吐优雅的个人比起真理来更能影响和触动我。我应该昂首挺胸充满气势地走路，想方设法地直言不讳。假如怨恨和空虚穿着慈善的外衣，将行得通吗？如果一个怒气冲冲的、顽固到底的人设想慷慨宽大的废奴运动，带着来自巴巴多斯的最新消息来找我，我为什么不能对他说：“关心你的孩子去吧，关心你的伐木工人去吧：要和善、谦逊，要有气质，想要用对万里之外的黑人表现出来的关心来掩饰你那咄咄逼人的野心简直是痴心妄想。你对远处表现的爱就是对自家的
恨。”这样向人致意虽然粗鲁不逊，但是说真话要比假仁假义更合适。你的善良必须要比较尖锐——否则就算不上什么善良。仇恨论低泣和抱怨的时候必须要被宣扬成仁爱论的对策。我会在我的天才召唤我的时候避开父母妻子和兄弟。我要在门楣上写下“想入非非”。我还是盼着最终结果能比想入非非好一些，但是我们不能把整天的时间都浪费在解释上面。别指望我会说明我为什么想群居或者独居。也别像如今的善人的那些做法，对我说什么有改变所有穷人处境的义务。
进销存台账
P68 – para 2 --------------------------------------------------
What I must do is all that concerns me, not what the people think. This rule, equally arduous in actual and in intellectual life, may rve for the whole distinction between greatness and meanness. It is the harder, becau you will always find tho who think they know what is your duty better than you know it. It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude.
我必须做的是一切与我有关的事，而不是别人想要我做的事。这条法则，在现实生活和精力生涯中都是同样艰难艰苦的，它是巨大与卑贱的全部差别。它将变得更加艰难，假如你总是碰到一些自认为比你自己更理解什么是你的义务的人。依照世人的观念在这世界上生活是件轻易的事；依照你自己的观念，离群索居也不难；但若置身在众人之间，却能尽善尽美地怕然坚持着个人独立性，却只有巨人才干办得到。
梦楠吃香蕉The objection to conforming to usages that have become dead to you is, that it scatters your force. It los your time and blurs the impression of your character. If you maintain a dead church, contribute to a dead Bible-society, vote with a great party either for the government or against it, spread your table like ba houkeepers, --- under all the screens I have difficulty to detect the preci man you are. And, of cour, so much force is withdrawn from your proper life. But do your work, and I sh
all know you. Do your work, and you shall reinforce yourlf. A man must consider what a blindman's-buff is this game of conformity. If I know your ct, I anticipate your argument. I hear a preacher announce for his text and topic the expediency of one of the institutions of his church. Do I not know beforehand that not possibly can he say a new and spontaneous word? Do I not know that, with all this ostentation of examining the grounds of the institution, he will do no such thing? Do I not know that he is pledged to himlf not to look but at one side, --- the permitted side, not as a man, but as a parish minister? He is a retained attorney, and the airs of the bench are the emptiest affectation. Well, most men have bound their eyes with one or another handkerchief, and attached themlves to some one of the communities of opinion. This conformity makes them not fal in a few particulars, authors of a few lies, but fal in all particulars. Their every truth is not quite true. Their two is not the real two, their four not the real four; so that every word they say chagrins us, and we know not where to begin to t them right. Meantime nature is not slow to equip us in the prison-uniform of the party to which we adhere. We come to wear one cut of face and figure, and acquire by degrees the gentlest asinine expression. There is a mortifying experience in particular, which does not fail to wreak itlf also in the general history; I mean "the foolish face of prai," the forced smile which we put on in company where we do not feel at ea in answer to conversation which does not interest us. The muscles, not spontaneously moved, but moved by a low usurping wilfulness, grow tight about the outline of the face with the most disagreeable nsation.
抵制在你看来已是毫无朝气的习俗，是因为这些习俗耗尽你的精神。它耗费你的时间，
