Unit 9 What Is Happiness？
John Ciardi
（abridged）
The right to pursue happiness is issued to Americans with their birth certificates, but no one ems quite sure which way it runs. It may be we are issued a hunting licen but offered no game. Jonathan Swift emed to think so when he attacked the idea of happiness as “the posssion of being well—deceived，” the felicity of being “a fool among knaves。” For Swift saw society as Vanity Fair， the land of fal goals。
It is, of cour， un-American to think in terms of fools and knaves。 We do， however， em to be dedicated to the idea of buying our way to happiness。 We shall all have made it to Heaven when we posss enough。
广技师天河学院 And at the same time the forces of American commercialism are hugely dedicated to making us deliberately unhappy. Advertising is one of our major industries, and advertisin
桌面图标排列g exists not to satisfy desires but to create them - and to create them faster than any man’s budget can satisfy them。 For that matter, our whole economy is bad on a dedicated insatiability。 We are taught that to posss is to be happy， and then we are made to want. We are even told it is our duty to want. It was only a few years ago， to cite a single example, that car dealers across the country were flying banners that read ”You Auto Buy Now。" They were calling upon Americans, as an act approaching patriotism, to buy at once, with money they did not have， automobiles they did not really need， and which they would be required to grow tired of by the time the next year's models were relead。
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域名升级访问 Or look at any of the women’s magazines. There, as Bernard DeVoto once pointed out， advertising begins as poetry in the front pages and ends as pharmacopoeia and therapy in the back pages. The poetry of the front matter is the dream of perfect beauty。 This is the baby skin that must be hers. The， the flawless teeth. This， the perfumed breath she must exhale。 This, the sixteen—year—old figure she must display at forty, at fifty, at sixty, and forever。
Once past the vaguely uplifting fiction and feature articles， the reader finds the other face of the dream in the back matter。 This is the harness into which Mother must strap herlf in order to display that perfect figure. The， the chin straps she must sleep in. This is the salve that restores all， this is her laxative, the are the tablets that melt away fat， the are the hormones of perpetual youth, the are the stockings that hide varico veins。
Obviously no half-sane person can be completely persuaded either by such poetry or by such pharmacopoeia and orthopedics。 Yet someone is obviously trying to buy the dream as offered and spending billions every year in the attempt。 Clearly the happiness—market is not running out of customers， but what are they trying to buy？
The idea "happiness，” to be sure， will not sit still for easy definitions： the best one can do is to try to t some extremes to the idea and then work in toward the middle。 To think of happiness as acquisitive and competitive will do to t the materialistic extreme。 To think of it as the idea one ns in， say， a holy man of India will do to t the spirit
ual extreme。 That holy man’s ideal of happiness is in needing nothing from outside himlf。 In wanting nothing， he lacks nothing. He sits immobile, rapt in contemplation, free even of his own body.7 Or nearly free of it. If devout admirers bring him food, he eats it; if not, he starves indifferently. Why be concerned? What is physical is an illusion to him. Contemplation is his joy and he achieves it through a fantastically demanding discipline， the accomplishment of which is itlf a joy within him.
But, perhaps becau I am Western， I doubt such catatonic happiness， as I doubt the dreams of the happiness-market. What is certain is that his way of happiness would be torture to almost any Western man. Yet the extremes will still rve to frame the area within which all of us must find some sort of balance。 Thoreau — a creature of both Eastern and Western thought - had his own firm n of that balance. His aim was to save on the low levels in order to spend on the high。
Posssion for its own sake or in competition with the rest of the neighborhood would have been Thoreau’s idea of the low levels. The active discipline of heightening one’s per
ception of what is enduring in nature would have been his idea of the high.10 What he saved from the low was time and effort he could spend on the high。 Thoreau certainly disapproved of starvation， but he would put into feeding himlf only as much effort as would keep him functioning for more important efforts.
Happiness is never more than partial。 There are no pure states of mankind。 Whatever el happiness may be， it is neither in having nor in being, but in becoming. What the Founding Fathers declared for us as an inherent right, we should do well to remember， was not happiness but the pursuit of happiness. What they might have underlined, could they have foreen the happiness-market, is the cardinal fact that happiness is in the pursuit itlf, in the meaningful pursuit of what is life—engaging and life-revealing， which is to say， in the idea of becoming。 A nation is not measured by what it posss or wants to posss, but by what it wants to become。
什么是幸福
追求幸福是美国人与生俱来被赋予的权利，但是似乎没有人确切地知道怎样到达幸福。这奇异反义词
就像是我们有猎物执照却无猎可捕一样。当乔纳森·斯威夫特抨击这种七步诗的故事“着迷于被欺骗的状态"，这种成为“印象深刻的老师就业技能培训白痴中的傻瓜”的快乐感觉时，他也是这样想的。斯威夫特把整个社会看做一个名利场,一片充满虚幻目标的土地。
