【甚解小组】【TASK1】原文抄抄抄

法布雷加欣UID: 2901617

26th.JAN
                                                    On Parenthood

Parenthood is psychologically capable of providing the greatest and most enduring happiness that life has to offer. When circumstances lead men or women to forgo this happiness, a very deep need remains ungratified. To be happy in this world, especially when youth is past, it is necessary to feel oneself not merely an isolated individual whose day will soon be over, but part of the stream of life flowing on from the first germ to the remote and unknown future. A man who is capable of some great and remarkable achievement which sets its stamp upon future ages may gratify this feeling through his work, but for men and women who have no exceptional gifts, the only way to do is through children. Those who have allowed their procreative(生育) impulses to become atrophied have separated themselves from the stream of life, and in so doing have run a grave risk of becoming desiccated. For them, unless they are exceptionally impersonal, death ends all. The world that shall come after them does not concern them, and because of their doings appear to themselves trivial and unimportant. To the man or women who has children and grandchildren and loves them with a natural affection, the future is important, at any rate to limit of their lives, not only through morality or through an effort of imagination, but naturally and instinctively. And the man whose interests have been stretched to this extent beyond his personal life is likely to be able to stretch them still further. Like Abraham, he will derive satisfaction from the thought that his seed are to inherit the promised land even if this is not to happen for many generations. And through such feelings he is saved from the sense of futility which otherwise deadens all his emotions.

The basis of the family is, of course, the fact that parents feel a special kind of affection towards their own children, different form that which they feel towards each other or towards other children. This emotion is one of which we inherit from our animal ancestors. Anyone who will observe an animal mother with her young can see that her behavior towards them follows an entirely different pattern from her behavior towards the male with whom she has sex relations. And this same different and instinctive pattern, through in a modified and less definite form, exists among human beings. As things are, the special affection the parents have for their children, provided their instincts are not atrophied, is of value both to the parents themselves and to the children. The value of parental affection to children lies largely in the fact that it is more reliable than any other affection.  One’s friends like one for one’s merit, one’s lovers for one’s charms; if the merits or the charms diminish, friends and lovers may vanish. But it is in times of misfortune that parents are most to be relied upon, in illness, and even in disgrace if the parents are of the right sort. We all feel pleasure when we are admired for our merits, but most of us are sufficiently modest at heart to fell that such admiration is precarious. Our parents love us because we are their children, and this is an unalterable fact, so that we feel more safe with them than with anyone else. In times of success this may seem unimportant, but in times of failure it affords a consolation and a security not to be found elsewhere.

From a very early age there comes to be a conflict between love of parental power and desire for the children’s good, for, while power over the children is to a certain extent decreed by the nature of things, it is nevertheless desirable that the children should as soon as possible learn to be independent in as many ways as possible, which is unpleasant to the power impulse in a parent. Some parents never become conscious of this conflict, and remain tyrants until the children are in the position to rebel. Others, however, become conscious of it, and find themselves a prey to conflicting emotions. In the conflict their parental happiness is lost. After all the care that they have bestowed on the children, they find to their mortification that he turns out quite different from what they had hoped. They wanted him to be a soldier, and they find him a pacifist, or, like Tolstoy, they wanted him to be a pacifist, and he joins the Black Hundreds. But it is not only these later developments that the difficulty is left. If you feed an infant who is already capable of feeding himself, you are putting love of power before the child’s welfare, although it seems to you that you are only being kind in saving him trouble. If you make him too vividly aware of dangers, you are probably actuated(驱使) by a desire to keep him dependent upon you. If you give him demonstrative affection to which you expect a response, you are probably endeavouring to grapple him to you by means of his emotions. In a thousand ways, great and small, the possessive impulse of parents will lead them astray, unless they are very watchful or very pure in heart. Modern parents, aware of these dangers, sometimes lose confidence in handling their children, and become therefore even less able to be of use to them than if they permitted themselves spontaneous mistakes, for nothing causes so much worry in a child’s mind as lack of certainty and self-confidence on the part of an adult.

Better than being careful is to be pure in heart. The parent who genuinely desires the children’s welfare more than his or her power over the child will not need textbooks to say what should and what should not be done, but will be guided aright by impulse. And in that case the relation of parents and children will be harmonious from first to last, causing no rebellion in the child and no feeling of frustration in the parent. This demands on the part of the parents from the first a respect for the personality of the child – a respect which must be not merely a matter of principle, whether moral or intellectual, but something deeply felt with almost mystical conviction to such a degree that possessiveness and oppression become utterly impossible. To them there will be no irksome restraint upon their love of power, and no need to dread the bitter disillusionment which despotic parents experience when their children acquire freedom. And to the parent who has this attitude there is more joy in parenthood than ever was possible to the despot in the heyday(鼎盛时期) of parental power. For the love that has been purged by gentleness of all tendency towards tyranny can give a joy more exquisite, more tender, more capable of transmuting the base metal of daily life into the pure gold of mystic ecstasy, than any emotion that is possible to the man still fighting and struggling to maintain his ascendancy in this slippery world.

From—“The Conquest of Happiness” 1930, written by Russell

这篇文章阐述了家长和孩子之间的关系。是人类生育的本能，我们要关爱孩子抚育下一代，以延续我们的追求。父母对于子女的爱与其他任何形式的情感和关系不同，是没有嫌弃，也是最让人感到慰藉和安全的。
然而，父母总需要面对这样一个课题：享受施爱的权利和为了孩子的独立成长是很矛盾的。可以看出，那些要为孩子规划的父母，企求孩子可以以某种形式反馈他们的关爱，是误入歧途，不够明智的。在孩子叛逆时以暴君的角色出现，往往会适得其反，并且会忽略孩子在自信和自我认同感上存在的问题。
而那些真正为孩子幸福谋划的家长起到的是引导的作用，这就需要尊重。这里的尊重并不是什么德育智育的原则，而就是对孩子没有占有和压迫。这样，父母反而会获得和谐的子女关系，更快乐，喜悦地为人父母。这是那些维持统治权力的父母所不能体会的。

Suit for the following issues:

66. Young people should be encouraged to pursue long-term, realistic goals rather than seek immediate fame and recognition. 年轻人应该鼓励去寻求长期的现实目标而不是追求眼前的名声。

189. Progress is best made through discussion among people who have contrasting points of view. 进步最好是在人们各抒己见的讨论中达成的。

181. The purpose of education should be to provide students with a value system, a standard, a set of ideas—not to prepare them for a specific job. 教育的目的应该是给予学生一个价值体系，一个标准，一整套想法——而不是为一个具体工作培养他们。

法布雷加欣UID: 2901617

27th.JAN
On Science and Good Life

There is probability no limit to what science can do in the way of increasing positive excellence. Health has already been greatly improved; in spite of the lamentations of those who idealize the past, we live longer and have fewer illnesses than any class or nation in the eighteenth century. With a little more application of the knowledge we already possess, we might be much healthier than we are. And future discoveries are likely to accelerate this process enormously.

So far, it has been physical science that has had most effect upon our lives, but in the future physiology and psychology are likely to be far more potent. When we have discovered how character depends upon physiological conditions, we shall be able, if we choose, to produce far more of the type of human beings that we admire. Intelligence, artistic capacity, benevolence – all these things no doubt could be increased by science. There seems scarcely any limit to what could be done in the way of producing a good world, if only men would use science wisely.

There is a certain attitude about the application of science to human life with which I have some sympathy, though I do not, in the last analysis, agree with it. It is the attitude of those who dread what is “unnatural” Rousseau(卢梭) is, of course, the great protagonist of the view in Europe. In Asia, Lao-Tze has set it forth even more persuasively, and 2400 years sooner. I think there is a mixture of truth and falsehood in the admiration of “nature”, which it is important to disentangle.

To begin with, what is “natural”? Roughly speaking, anything to which the speaker was accustomed in childhood. Lao-Tze objects to roads and carriages and boats, all of which were probably unknown in the village where he was born. Rousseau has got used to these things, and does not regard them as against nature. But he would no doubt have thundered against railways if he had lived to see them. Clothed and cooking are too ancient to be denounced by most of the apostles of nature, though they all object to new fashions in either. Birth control is thought wicked by people who tolerate celibacy, because the former is a new violation of nature and the latter an ancient one.(??存有疑问) In these ways those who preach “nature” are inconsistent, and one is tempted to regard them as mere conservatives.

Nevertheless, there is something to be said in their favour. Take for instance vitamins, the discovery of which has produced a revulsion in favour of “natural” foods. It seems, however, that vitamins can be supplied by cod-liver oil and electric light, which are certainly not part of the “natural” diet of a human being. This case illustrates that, in the absence of knowledge, unexpected harm may be done by a new departure from nature, but when the harm has come to be understood it can usually be remedied by some new artificiality, As regards our physical environment and our physical means of gratifying our desires, I do not think the doctrine of “nature” justifies anything beyond a certain experimental caution in the adoption of new expedients. Clothes, for instance, are contrary to nature, and need to be supplemented by another unnatural practice, namely washing, if they are not to bring disease. But the two practices together make a man healthier than the savage who eschews both.
To respect physical nature is foolish; physical nature should be studied with a view to making it serve human ends as far as possible, but it remains ethically neither good nor bad. And where physical nature and human nature interact, as in the population question, there is no need to fold our hands in passive adoration and accept war, pestilence(鼠疫), and famine as the only possible-means of dealing with excessive fertility. The divines say: it is wicked, in this matter, to apply science to the physical side of the problem; we must (they say) apply morals to the human side, and practice abstinence(禁欲). Apart from the fact that every one, including the divines, knows that their advice will not be taken, why should it be wicked to solve the population question by adopting physical means for preventing conception(怀孕)? No answer is forthcoming (available) except one based upon antiquated dogmas. And clearly the violence to nature advocated by the divines is at least as great as that involved in birth control. The divines prefer a violence to human nature which, when successfully practiced, involves unhappiness, envy, a tendency to persecution, often madness. I prefer a “violence” to physical nature which is of the same sort as that involved in the steam engine or even in the use of an umbrella. This instance shows how ambiguous and uncertain is the application of principle that we should follow “nature”.
Nature, even human nature, will cease more and more to be an absolute datum; more and more it will become what scientific manipulation has made it. Science can, if it chooses, enable our grandchildren to live the good life, by giving them knowledge, self-control, and characters productive of harmony rather than strife.

From – “What I Believe” written by Russell in 1925

这篇文章表述了科学的积极意义，在人类开始大规模地认识科学之时，罗素以最本质的事物比较、说理，告知当代的人们对于科学的态度：时代是进步的，摒弃教条，正确的接受新的事物是大势所趋，科学总会给我们带来更积极和越来越大的变化。不仅仅尊重物理规律，而是运用物理规律使生活受益，当人性和物理本质交叉，我们更需要看到科技的积极方面，而不是一味的认为人的“本质”、自然的“本质”不容侵犯。


Suitable issues:

157. The study of an academic discipline alters the way we perceive the world. After studying the discipline, we see the same world as before, but with different eyes. 对于一门学科的研究会改变我们对世界的看法。在学习这门学科之后，我们看到的世界一如既往，但是我们本身的角度和眼光已然不同。

68. Technologies not only influence but actually determine social customs and ethics. 技术不仅仅影响而且实际上是决定了社会传统和道德规范。

94. Humanity has made little real progress over the past century or so. Technological innovations have taken place, but the overall condition of humanity is no better. War, violence, and poverty are still with us. Technology cannot change the condition of humanity. 人类在过去的一百年左右止步不前。技术在不断进步而人类的整体条件却没有改善。战争、暴力和贫困仍然困扰着我们。技术无法改变人类的处境。

周九UID: 2769406

一向勤奋的小法同学是不是回家中？

法布雷加欣UID: 2901617

30th.JAN On Wisdom There are, I think, several factors that contribute to wisdom. Of these I should put first a sense of proportion: the capacity to take account of all the important factors in a problem and to attach to each its due weight. This has become more difficult than it used to be owing to the extent and complexity of the specialized knowledge required of various kinds of technicians. Suppose, for example, that you are engaged in research in scientific medicine. The work is difficult and is likely to absorb the whole of your intellectual energy. You have not time to consider the effect which your discoveries or inventions may have outside the field of medicine. You succeed (let us say), as modern medicine has succeeded, in enormously lowering the infant death rate, not only in Europe and America, but also in Asia and Africa. This has the entirely unintended result of making the food supply inadequate and lowering the standard of life in the most populous parts of the world. To take an even more spectacular example, which is in everybody’s mind at the present time: You study the composition of the atom from a disinterested desire for knowledge, and incidentally place in the hands of powerful lunatics the means of destroying the human race. In such ways the pursuit of knowledge may become harmful unless it is combined with wisdom; and wisdom in the sense of comprehensive vision is not necessarily present in specialists in the pursuit of knowledge.（智慧需要全方面考虑的能力） Comprehensiveness alone, however, is not enough to constitute wisdom. There must be, also, a certain awareness of the ends of human life. This may be illustrated by the study of history. Many eminent historians have done more harm than good because they viewed facts through the distorting medium of their own passions. Hegel had a philosophy of history which did not suffer from any lack of comprehensiveness, since it started from the earliest times and continued into an indefinite future. But the chief lesson of history which he sought to inculcate was that from the year A. D. 400 down to his own time Germany had been the most important nation and the standard-bearer of progress in the world. Perhaps one could stretch the comprehensiveness that constitutes wisdom to include not only intellect but also feeling. It is by no means uncommon to find men whose knowledge is wide but whose feelings are narrow. Such men lack what I am calling wisdom.（智慧要求对人类生活的清楚认知） It is not only in public ways, but in private life equally, that wisdom is needed. It is needed in the choice of ends to be pursued and in emancipation from personal prejudice. Even an end which it would be noble to pursue if it were attainable may be pursued unwisely if it is inherently impossible of achievement. Many men in past ages devoted their lives to a search for the philosopher's stone and the elixir of life. No doubt, if they could have found them, they would have conferred great benefits upon mankind, but as it was their lives were wasted. To descend to less heroic matters, consider the case of two men, Mr. A and Mr. B, who hate each other and, through mutual hatred, bring each other to destruction. Suppose you go to Mr. A and say, "Why do you hate Mr. B?" He will no doubt give you an appalling list of Mr. B' s vices, partly true, partly false. And now suppose you go to Mr. B. He will give you an exactly similar list of Mr. A's vices with an equal admixture of truth and falsehood. Suppose you now come back to Mr. A and say, "You will be surprised to learn that Mr. B says the same things about you as you say about him, " and you go to Mr. B and make a similar speech. The first effect, no doubt, will be to increase their mutual hatred, since each will be so horrified by the other's injustice. But perhaps, if you have sufficient patience and sufficient persuasiveness, you may succeed in convincing each that the other has only the normal share of human wickedness. And that their enmity is harmful to both. If you can do this, you will have instilled some fragment of wisdom.（作为个体，智慧是明确追求目标、放下个人的偏见） I think the essence of wisdom is emancipation, as far as possible, from the tyranny of the here and the now. We cannot help the egoism of our senses. Sight and sound and touch are bound up with our own bodies and cannot be made impersonal. Our emotions start similarly from ourselves. An infant feels hunger or discomfort, and is unaffected except by his own physical condition. Gradually with the years, his horizon widens, and, in proportion as his thoughts and feelings become less personal and less concerned with his own physical states, he achieves growing wisdom. This is of course a matter of degree. No one can view the world with complete impartiality; and if anyone could, he would hardly be able to remain alive. But it is possible to make a continual approach towards impartiality, on the one hand, by knowing things somewhat remote in time or space, and, on the other hand, by giving to such things their due weight in our feelings. It is this approach towards impartiality that constitutes growth in wisdom.（智慧的本质在于解放，一个人生下不可避免的拥有自己的感官，自我的想法，没有人可以毫无偏见的面对这个世界。但是如果他逐渐地，随着阅历的增长，他能够掌握知识，分清楚孰轻孰重，力求公正，他也收获了智慧。这一段很中肯，值得借鉴） Can wisdom be taught? And, if it can, should the teaching of it be one of the aims of education. I should answer both these questions in the affirmative. I think that the disastrous results of hatred and narrow-mindedness to those who feel them can be pointed out incidentally in the course of giving knowledge. I do not think that knowledge and morals ought to be too much separated. It is true that the kind of specialized knowledge which is required for various kinds of skill has very little to do with wisdom. But it should be supplemented in education by wider surveys calculated to put it in its place in the total of human activities. Even the best technicians should also be good citizens; and when I say 64 citizens,” I mean citizens of the world and not of this or that sector nation. With every increase of knowledge and skill, wisdom becomes more necessary, for every such increase augments our capacity of realizing our purposes, and therefore augments our capacity for evil, if our purposes are unwise. The world needs wisdom as it has never needed it before; and if knowledge continues to increase, the world will need wisdom in the future even more than it does now. (Portraits From Memory, 1956) 这篇文章其实可以部分解释Intro AW上的例题 generalist or specialist Specialist看到自身领域内的发展和进步，往往会忽略整体的统筹，这就需要generalist的comprehensiveness和awareness of the ends of human life。文中研究提升婴儿存活率的药品不仅帮助欧美的婴儿死亡率降低，也使亚非等贫穷地区的婴儿得以生存，这样又加深了贫困生程度。真正智慧的人就是需要有特定的远见，一个方面的突出是intellectual knowledge，而能统筹全局，覆盖历史（但文中此处交代的不清楚），则是社会中的智者。 还可用于以下的两个Issue： 163. As we acquire more knowledge, things do not become more comprehensible, but more complex and more mysterious. 当我们获得越来越多的知识，事情并没有变的更加透彻，相反是变的更复杂更神秘。 知识越多，我们会缺乏统筹兼顾的能力，难免会有所忽略，甚至会有所迷失，变得更加复杂。文中，研究原子能，但是交至lunatics之手，又将带来灾难的后果。这其实是一部分人类的心理的邪恶，With every increase of knowledge and skill, wisdom becomes more necessary, for every such increase augments our capacity of realizing our purposes, and therefore augments our capacity for evil, if our purposes are unwise.所以怎样获取wisdom对于人类来说，要通过education，wisdom can be taught and should be the aims of the education。 137. There is no such thing as purely objective observation. All observation is subjective; it is always guided by the observer’s expectations or desires. 纯粹客观的观察是不存在的。所有的观察都是主观的；观察总是被观察者的预期或者喜好所左右。 人总是会存有partiality的想法，并不奇怪，这是normal share of human wickedness。但是拥有智慧的人则可以，克制住最自然的想法，用巧妙地方法处理问题。每一小点都是一点小的智慧，而积累起来，就会approach impartiality。