aChristmasSermononPeace翻译
a Christmas Sermon on Peace
by Martin Luther King
This Christmas ason finds us a rather bewildered human race. We have neither peace within nor peace without. Everywhere paralyzing fears harrow people by day and haunt them by night. Our world is sick with war; everywhere we turn we e its ominous possibilities. And yet, my friends, the Christmas hope for peace and good will toward all men can no longer be dismisd as a kind of pious dream of some utopian. If we don't have good will toward men in this world, we will destroy ourlves by the misu of our own instruments and our own power. Wisdom born of experience should tell us that war is obsolete. There may have been a time when war rved as a negative good by preventing the spread and growth of an evil force, but the very destructive power of modern weapons of warfare eliminates even the possibility that war may any longer rve as a negative good. And so, if we assume that life is worth living, if we assume that mankind has a right to
survive, then we must find an alternative to war and so let us this morning explore the conditions for peace. Let us this morning think anew on the meaning of that Christmas hope: "Peace on Earth, Good Will toward Men." And as we explore the conditions, I would like to suggest that modern man really go all out to study the meaning of nonviolence, its philosophy and its strategy.
这个圣诞节让我们发现人们是如此的困惑与不解。我们无法得到安宁，无论是自身的还是在外界的。令人麻痹的恐慌在白天困扰着人们的心灵，在夜晚也让人萦绕于心。我们的世界充满着战患，无论身在何方，我们总能感受到那不祥的危机。而现在，我的朋友们，全人类在圣诞，对和平友好的期望将不会像乌托邦式的那样虔诚。如果我们不再抱有对和平的憧憬，我们将被自己拥有的能力所毁灭。我们从经验所得的智慧可以得知：战争是废弃而过时的。
We have experimented with the meaning of nonviolence in our struggle for racial justice in the United States, but now the time has come for man to experiment with nonviolence in all areas of human conflict, and that means nonviolence on an international scale.在美
国，我们已经在争取种族平等上尝试过无暴利意义的，但现在是让所有的人类冲突都采取非暴力的手段的时候了，我们要让非暴力手段在全球范围内实行。
Now let me suggest first that if we are to have peace on earth, our loyalties must become ecumenical rather than ctional. Our loyalties must transcend our race, our tribe, our class, and our nation; and this means we must develop a world perspective. No individual can live alone; no nation can live alone, and as long as we try, the more we are going to have war in this world. Now the judgment of God is upon us, and we must either learn to live together as brothers or we are all going to perish together as fools.如果我们真是期望和平的到来，我提议，我们对于和平的中心必须凝结在一起而不可分散，我们的忠诚必须跨越我们种族的障碍，跨越我们的阶级不同，超越整个国家，这意味着我们要与全世界共同努力。没人能单独存活，没有国家能够独立存在，我们越是与之背道而驰，我们的世界就会存在越多的战争。现在上帝的旨意就在我们之上，我们必须学着像兄弟一样一起生活，否则就会像愚昧无知的人那样一起走向灭亡。
Yes, as nations and individuals, we are interdependent. I have spoken to you before of ou
r visit to India some years ago. It was a marvelous experience; but I say to you this morning that there were tho depressing moments. How can one avoid being depresd
when one es with one's own eyes evidences of millions of people going to bed hungry at night? How can one avoid being depresd when one es with ones own eyes thousands of people sleeping on the sidewalks at night? More than a million people sleep on the sidewalks of Bombay every night; more than half a million sleep on the sidewalks of Calcutta every night. They have no hous to go into. They have no beds to sleep in. As I beheld the conditions, something within me cried out: "Can we in America stand idly by and not be concerned?" And an answer came: "Oh, no!" And I started thinking about the fact that right here in our country we spend millions of dollars every day to store surplus food; and I said to mylf: "I know where we can store that food free of charge? in the wrinkled stomachs of the
millions of God's children in Asia, Africa, Latin America, and even in our own nation, who go to bed hungry at night."
是的，作为国家与个人，我们是独立的。早些年在我们造访印度之前我提到过这些；但现在我要告诉你们，过去有过那些让人沮丧心痛的时刻。亲眼看着数百万空腹而睡得人，我们怎能不感到难过，看着那些成千上万露宿街头的人，我们怎能不感到沮丧。在孟买，现在有超过一百万人露宿街头，在加尔各答超过五十万人也是一样。他们没有房屋没有床。当我看到这些景象的时候，我内心深处叫喊着“我们美国人可以这样站在一旁视而不见么？”“绝不！”同时我在想着美国每天要花费数百万美元来储存过剩的食物，我对自己说：我想我知道该怎样免费的存放那些食物--去让给那些饿扁肚子的，分布在亚，非，拉美的上帝的孩子们吃，甚至我们自己的国家中也有晚上饿着肚子睡觉的人。
It really boils down to this: that all life is interrelated. We are all caught in an inescapable network of mutuality, tied into a single garment of destiny. Whatever affects one directly, affects all indirectly. We are made to live together becau of the interrelated structure of reality. Did you ever stop to think that you can't leave for your job in the morning without being dependent on most of the world? You get up in the morning and go to the bathroom and reach over for the sponge, and that's handed to you by a Pacific islander. You reach for a bar of soap, and that's given to you at the hands of a Frenchman. And then you go i
nto the kitchen to drink your coffee for the morning, and that's poured into your cup by a South American. And maybe you want tea: that's poured into your cup by a Chine. Or maybe you're desirous of having cocoa for breakfast, and that's poured into your cup by a West African. And then you reach over for your toast, and that's given to you at the hands of an English-speaking farmer, not to mention the baker. And before you finish eating breakfast in the morning, you've depended on more than half of the world. This is the way our univer is structured, this is its interrelated quality. We aren't going to have peace on earth until we recognize this basic fact of the interrelated structure of all reality.事实就是这样：所有的生命都是相互关联的。我们谁都逃不出这个相互依靠的关系网，这是命运。无论什么影响了一个人，都会间接的影响其他所有人。我们生而相互依赖，因为现实解释一个不可分割的结构。你有没有停下来好好的想一想，若你和这世界没有联系的话，你会过不了一个早上。你起床，去洗澡，你手拿的浴球是太平洋岛民制造的。然后，你走进厨房和咖啡，那是拉丁美洲的农民种的，或者今天你想喝点茶，那是中国人民采摘的，你要喝的可可是西非人种植的。你要吃的面包，面包的面粉是说这英语的农民磨出来的，更不用说烤面包的人了。在你吃完早餐之前，你已经依靠了大半个地球的人。这就是我们世界
的结构，这就是他不可分割的质量。在我们没有理清这个现实的结构钱，我们是不会拥有和平的。
Now let me say, condly, that if we are to have peace in the world, men and nations must embrace the nonviolent affirmation that ends and means must cohere. One of the great philosophical debates of history has been over the whole question of means and ends. And there have always been tho who argued that the end justifies the means, that the means really aren't important. The important thing is to get to the end, you e.我现在说第二点：我们如果盼望和平，人们则必须将目的和手段整合一起来拥护非暴力的主张。历史中有名的哲学辩论就是建立在目的和手段上的。其中也有些人坚持用目的来辩护手段，其实那些都不重要，重要的是如何来实现。
So, if you're eking to develop a just society, they say, the important thing is to get there, and the means are really unimportant; any means will do so long as they get you there? they may be violent, they may be untruthful means; they may even be unjust means to a just end. There have been tho who have argued this throughout history. But we will nev
er have peace in the world until men everywhere recognize that ends are not cut off from means, becau the means reprent the ideal in the making, and the end in process, and ultimately you can't reach good ends through evil means, becau the means reprent the ed and the end reprents the tree.所以，要是你想去发展一个公正，公平的社会，他们说，重要的是如何去得到这样的结果，目的并不是最重要的；同时只要得到了，目的也就实现了，他们或许是暴利的，或许是不真实的；他们甚至可能是实施争议的手段想达到不正义的目的。很多人为这个话题争论了很久很久。但是直到所有的人都认识到结果是不能切断和手段的联系的之前，我们这个世界将不会获得真正的和平，因为手段反应了在发展中的想法，随着过程推进，产生了结果，通过邪恶的手段，最终你不可能到达一个好的目的。因为目的象征这播种，而手段代表着一颗树。
