英语学习网站作者简介
罗素（Bertrand Arthur William Russell，全名伯特兰·阿瑟·威廉·罗素，1872年5月18日-1970年2月2日），出生于英国，毕业于剑桥大学三一学院，英国哲学家、数学家、逻辑学家，分析哲学的主要创始人，世界和平运动的倡导者和组织者。他于1908年当选皇家学会会员，后获诺贝尔文学奖，并被授予英国嘉行勋章，代表作品有《西方哲学史》《哲学问题》《心的分析》等，1970年在威尔士的家中去世。
Russell (full name Bertrand Arthur William Russell, May 18, 1872 – February 2, 1970), born in England, graduated from Trinity College, Cambridge, was an English philosopher, mathematician, logician, the main founder of analytic philosophy, and the advocate and organizer of the World Peace Movement. He was elected a member of the Royal Society in 1908, later won the Nobel Prize for Literature and was awarded the British Order of Merit. His representative works include History of Western Philosophy, Philosophical Problems, and Analysis of the Mind, etc. He died at his home in Wales in 1970.
作为一位哲学家，罗素的思想大致经历了绝对唯心主义、逻辑原子论、新实在论、中立一元论等几个阶段，主要贡献在数理逻辑方面，由此出发建立了逻辑原子论和新实在论，使他成为现代分析哲学创始人之一。
As a philosopher, Russell’s thought roughly went through several stages, including absolute idealism, logical atomism, new positivism, and neutral monism, etc. His main contribution was in mathematical logic, from which he established logical atomism and new positivism, making him one of the founders of modern analytical philosophy.
作为一位逻辑学家，罗素在数学逻辑方面具有巨大的贡献，他和怀特海共同写就了《数学原理》一书，被公认为是现代数理逻辑的基础，他所提出的“罗素悖论”推动了20世纪逻辑学的发展，他所主张的逻辑主义也在一定程度上推动了数学历史的发展。
As a logician, Russell made great contributions to mathematical logic. He and Whitehead wrote the book “Principles of Mathematics”, which is recognized as the foundation of modern mathematical logic, and his “Russell’s Paradox” promoted the development of logic in the 20th century, and his logicism also promoted the development of mathematical history to a certain extent.
绝大多数分析哲学家缺乏历史感，忽视历史问题和历史研究，而罗素却对历史和历史理论终生
嗜之不倦。他写过几十篇历史论文和三部历史专著，这三部是：《自由和组织》、《1902－1914年协约国政策》和《西方哲学史》。其中，《西方哲学史》是一部脍炙人口的哲学史著作，其全名是《西方哲学史及其与从古代到现代的政治社会情况的联系》，它在很大程度上力图从历史的角度来观察哲学思想和发展，其引人入胜的原因在于作者的历史眼光不亚于作者的哲学见解。该书出版后很快成为西方读书界的畅销书，确立了罗素作为一位历史学家在读者心目中的形象和地位，有许许多多的年轻人，正是被这本书的独特魅力所吸引而走上了哲学道路。
While the vast majority of analytical philosophers lack a sense of history and neglect historical problems and historical research, Russell had a lifelong fascination with history and historical theory. He wrote dozens of historical essays and three historical monographs: Freedom and Organization, The Policy of the Entente 1902-1914, and A History of Western Philosophy. Among them, The History of Western Philosophy, a popular work on the history of philosophy, whose full title is The History of Western Philosophy and its Connection with the Political and Social Situation from Antiquity to Modern Times, seeks to a large extent to look at philosophical thought and development from a historical perspective, and is fascinating because the author’s historical perspective is no less important than the author’s philosophical insights. The book soon became a bestseller in the Western reading world after its publication, establishing Russell’s image and status as a historian in the minds of readers, and many young people have been drawn to the philosophical path precisely by the unique appeal of this book.
罗素对教育理论的发展有极为重要的贡献。他指出：“教育应该培养求真理的愿望，而不是相信某种特殊的信条就是真理。”他主张的教育方法，应“减少很快的讲授而多事于讨论，给学生以更多的机会使他们受到鼓励来发表自己的意见，更多地尝试使教育的内容能使学生感到一些兴趣”。对于教师来说，“不仅不应当要求教师发表千篇一律的意见，而且要尽可能避免出现这种情况，因为教师各抒己见是健全的教育所必不可少的”。他认为教育不应该是使人轻信的教育。他指出，这样的教育，“经过一个时期很快就会引导到思想的腐朽”。此外，他认为青年人的性教育在教育中起着极大的作用。他指出：“在青年人性问题上所采取的传统做法会使人变得愚蠢、虚伪和胆怯，而且还会使相当多的人患精神病或类似的疾病。性的好奇心与其他各种好奇心一样，一旦得到满足，很快就会消失。因此，防止青年人为性问题所纠缠的最好办法，就是尽量按其所求，告诉他们关于性的一切事情。”关于教育，他于1926年著了《论教育：特别是幼儿教育》一书。但是，罗素未能为他们的孩子找到一所符合他理论的学校，于是他着手创办了一所学校，招收了20多个孩子。这个学校以进步路线为指导，而不是以放任自流为指导。但由于吸收的儿童中有问题的太多，而且未能做到自由与权威的平衡，学校未能取得预期的成功。
Russell made an extremely important contribution to the development of educational theory. He stated, “Education should cultivate the desire for truth, not the belief that a particular creed is the truth.” He advocated a method of education that “should involve less rapid lecturing and more discussion, more opportunities for students to be encouraged to express their opinions, and more attempts to make the content of education of some interest to students. For teachers, “not only should they not be required to express a uniform opinion, but this should be avoided as much as possible, for it is essential to a sound education that teachers should express their own opinions”. He believed that education should not be one that makes people gullible. Such an education, he noted, “would soon lead, after a period of time, to the decay of the mind. In addition, he believed that the sexual education of young people plays a great role in education. He noted that “the traditional approach taken to the sexuality of youth leads to stupidity, hypocrisy and cowardice, and also to mental illness or similar diseases in a considerable number of people. Sexual curiosity, like all other kinds of curiosity, soon disappears once it is satisfied. The best way, therefore, to prevent young people from becoming entangled in sexual problems is to tell them, as far as possible, everything they want to know about sex.” On education, he authored the book On Education: with special reference to the education of young children in 1926. However, Russell was unable to find a school for their children that fit his theories, so he set about founding a school that enrolled more than 20 children. This school was guided by a progressive line rather than a laissez-faire approach. But because too many of the children absorbed were problematic and failed to strike a balance between freedom and authority, the school failed to achieve the desired success.
罗素同时也是个文学家，虽然他直到80岁才开始创作小说。1952年，他匿名出版了第一部小说《x小姐科西嘉历险记》，之后又相继出版了两部短篇小说：《近郊的撒旦》、《显要人物的恶梦》，它们是用寓言形式写成的。罗素的散文在英国文学中也享誉甚高。
Russell was also a man of letters, although he did not begin writing fiction until he was 80, when he published his first novel, The Adventures of Miss X Corsica, anonymously in 1952, followed by two short stories, Satan in the Suburbs and The Nightmare of a Significant Man, written in allegorical form. Russell’s prose is also highly regarded in English literature.
One of the main reasons for lack of enthusiasm is feeling unloved. On the contrary, the feeling of being loved increases one’s enthusiasm more than anything else. A person can feel unloved for a variety of reasons. He may think that he is a terrible person and therefore no one will like him; he may have had to get used to being loved less than other children since childhood; or in fact he is a person who is not loved by anyone. But in this last case, the cause may well lie in the lack of self-confidence caused by early misfortune. A person who feels unloved will take a different attitude as a result. In order to win the affection of others, he may spare no effort to make all kinds of unexpected pro-activities. In this case, he is likely to be unsuccessful because the motive for such a firsthand act is easily recognized by the other person, while human nature is inclined to give love to those who demand it least. Therefore, the kind of person who tries to chase love through acts of charity will end up disillusioned by people’s ingratitude. It never occurs to him that the love he tries to buy is worth far more than the material favor he gives, because in reality the price of the two is not equal, and he instead uses this illusion as the basis for his actions. Another man, too, finding himself unpopular, might take revenge on the world, by provoking wars and revolutions, or by employing a sharp pencil, as Swift did. It is a heroic counterattack against bad luck, which has to be so strong in character that it can go against the whole world. Very few people possess such a high degree of skill. The vast majority of people, both men and women, who feel unloved, can only fall into timid disappointment and sigh in mere occasional glimpses of envy and resentment, so that the lives of these people become extremely selfish and self-serving, and the lack of love makes them lack a sense of security, and instinctively avoid this feeling, resulting in their being left to their habits to shape their lives. For those who make themselves slaves to monotonous life, their behavior is mostly provoked by the fear of the cold external world, which they think they can avoid crashing into if they follow the path they have already taken.
缺乏热情的主要原因之一是感到自己不被人爱，相反，觉得自已被人爱的感觉比其它任何东西都更能提高人的热情。一个人感到自己不被人爱有多种原因。他也许认为自己是个可怕的人，因而没有一个人会喜欢；他也许从孩提时代起便不得不习惯于得到比其他孩子更少的爱；或者事实上他就是一个谁也不爱的人。但是在最后这种情况下，其原因很可能在于早期不幸引起的自信心的缺乏。感到自己不被人爱的人会因此而采取不同的态度。为了赢得别人的喜爱，他也许会不遗余力，做出种种出人意料的亲呢举动。在这种情况下，他很可能不会成功，因为这种亲眼举动的动机很容易被对方识破，而人类天性却偏偏容易将爱给予那些对此要求最低的人。因此，那种试图通过乐善好施的行为追逐爱的人，最终会因人们的忘恩负义而生幻灭之感。他从来没有想过，他试图去购买的爱，其价值远远大于他给予的物质恩惠，因为实际上两者的价格是不平等的，他反而以这种错觉作为自己行动的基础。另一个人，也发现自己不受欢迎，也许就会对世界报复，通过挑起战争和革命，或者通过运用犀利的笔杆，像斯威夫特一样。这是一种对厄运的英勇反击，它的性格要如此坚强，以至于可以与整个世界作对。极少有人具备如此高强的本领。绝大多数的人，不论男女，如果感到自己不被人爱，只能陷入怯弱的失望之中，仅仅在偶然的一丝羡慕和怨恨之中叹吁一番，于是这些人的生活变得极端的自私自利，爱的缺失使他们缺乏一种安全感，而本能地回避这一感觉，结果造成了他们任凭习惯来左右自己的生活。对于那些使自己成为单调生活的奴隶的人来说，他们的行为大多由对冷酷的外在世界的恐惧所激起，他们以为如果他们沿着早已走过的路走下去，就能避免撞上这个世界。
Those who face life with a sense of security are much happier than those who always feel insecure in their lives, as long as that security does not bring them disaster. In most, though not all, cases, security itself helps a person escape danger, while another person may succumb to it. If you have to walk across a narrow plank of no and underneath is an abyss of ten thousand feet, if you are then afraid, you are rather more likely to lose your footing than if you are not afraid. So it is with the path of life. A fearless person will of course also encounter sudden disasters, but after a hard struggle, he may be safe and sound, no hair loss, while another person may be in the thorns among the dark sad. It goes without saying that this beneficial self-confidence has innumerable forms; some people are confident in the mountains, others disdain the sea, and others soar freely in the blue sky. Yet confidence in life in general comes more from the habit of receiving as much love as one needs. It is this mental habit as the source of enthusiasm that I intend to discuss in this chapter.
比起那些在生活中总感到不安全的人来，那些带着安全感面对生活的人要幸福得多，只要这种安全感没有给他们带来灾难。在绝大多数的，虽然并不是所有的情况下，安全感本身有助于一个人逃脱危险，而另一个人也许会屈从于它。如果你要走过一块狭窄的不板，而底下是万丈深渊，如果你这时害怕了，反而比你不怕时更容易失足。生活之路也是如此。一个无所畏惧的人当然也会遭遇到突发的灾难，但在经过了一番艰苦的拼搏之后，他可能会安全无恙，毫毛本损，而另一个人则可能在荆棘之中暗自悲伤。不言而喻，这种有益的自信心具有无数的形式，有的人对高山充满信心，有的人对大海不屑一顾，也有人在蓝天上翱翔自如。然而对生活的一般自信，更多地来自人们需要多少爱就接受多少爱的习惯。我打算在本章讨论的就是这一作为热情之源的心理习惯。
It is the love received, not the love given, that produces this sense of security – although it comes primarily from mutual love. Strictly speaking, not only love, but also admiration has the same effect. Some professions are inherently capable of securing admiration, and thus those in this profession, such as actors, priests, orators, and politicians, are increasingly dependent on the applause of others. When they have received from the public the pool of praise they deserve, their lives are full of enthusiasm, otherwise, they will feel unhappy. Otherwise, they feel unhappy. They even stay alone and close themselves off. The enthusiasm of the public is to them what the affection of a few is to others. Parents love their children, and children accept their love as a law of nature. Although this love is essential for the child’s happiness, he does not value it. He imagines the world at large, the adventures of his journey, the wonders he will stumble upon when he grows up. However, there is always this feeling behind all this attention to the outside world, this feeling that if disaster strikes, the parents will do their loving best to protect him. For whatever reason, a child who lacks parental love is likely to be timid and unadventurous, too afraid to explore the outside world with glee. At a surprisingly young age, such a child may begin to meditate on issues such as life and death and the fate of mankind. He becomes so introverted and depressed that he eventually seeks false solace in a philosophy or theology. The world is a messy place, containing happy things as well as many unpleasant things from chance. The desire to try to outline a rational framework or model for it is fundamentally the result of a fear, in fact a kind of phobia or fear of open spaces, where the timid student feels safe in a study surrounded by walls. If he can convince himself that the outside world is equally safe, then he will feel real and safe when he has to go out into the street. And if he had received more love before, he would not have feared the outside world as much as he does now, and would not have had to create an ideal world that existed only in his beliefs.
是接受的爱，而不是给予的爱，才产生了这一安全感——虽然它主要来自于相互的爱。严格说来，不仅爱，而且敬仰也有同样的效果。一些职业本身就能够保证人们的敬仰，因而从事这一职业的人，如演员、牧师、演说家和政治家，越来越依赖于别人的喝彩。当他们从大众那儿获得了池们应得的那份赞誉，他们的生活充满了热情，否则，他们便会感到不快。甚至独处一隅、自我封闭起来。大众的热情对于他们来说，犹如少数人的盛情厚意之于别人。父母喜欢孩子，而孩子则将他们的爱当作自然法则来接受。虽然这种爱对于孩子的幸福至关重要，但他并不看重它。他想像着大千世界，想像着他的历程中的冒险，想着他长大后将碰上的奇遇。不过，总有这么一种感觉存在于所有这些对外界关注的背后，这种感觉是：一旦灾难临头，父母就会尽其爱心来保护他。不管出于何种原因，一个缺乏父母之爱的孩子，很可能胆小怯弱，不爱冒险，他总感到惧怕，不敢再以欢快的心情去探究外部世界。这样的孩子可能在令人吃惊的小小年纪里就开始了对生与死、人类的命运等问题沉思默想。他变得性格内向，郁郁寡欢，以至于最后便从一种哲学或神学中寻求虚假的慰藉。世界是个乱哄哄的场所，包含着快乐之事，也包含着许多出自偶然的不愉快之事。试图为它勾画出一个理性的框架或模式的愿望，从根本上说，乃是一种惧怕的结果，实际上就是一种广场恐怖症或说对开阔场地的惧怕，在四周是墙的书斋里，胆怯的学生感到很安全。如果他能够使自己相信外部世界也是同样地安全，那么当他不得不走上大街时，他就会感到实在、安全。而如果他以前得到更多的爱，他就不会像现在这样惧怕外部世界了，也不会非得去创造一个只存在于他的信念中的理想世界。
Not all love, however, has this effect of promoting a spirit of adventure. The love being given must itself be strong rather than cowardly, wishing more for the superiority of the other than for the safety of the other, though never with complete disregard for safety. A timid mother or nanny who always cautions her children to be on the lookout for calamity always assumes that all dogs bite and all cows are bulls. Doing so will create the same timidity in the children that she herself has, and will make them feel that they will not be safe unless she is close at hand. For an overly possessive mother, this feeling in her children may make her happy because she wants them to depend on herself and does not want to see them have the ability to stand on their own. In this case, her child will get worse and worse in later years, far worse than if he had ended up without any semblance of love. Mental habits formed early in life often continue to the end of life. There are many people who, when they fall in love, start looking for a place away from the hustle and bustle of the world, where they are confident that they can be envied and praised by others, when in fact they are not lovely and have nothing to praise. For many men, home is a refuge from reality: it is at home that they no longer have all kinds of fears and timidness, but enjoy all the pleasures of heaven, they want to get from their wives what they could get before in their unwise mothers, but when their wives see them as big children; they are surprised and baffled.
然而，并不是所有的爱都具有这种促进冒险精神的作用。被给予的爱本身必须是坚强的而非懦弱的，希望对方优越多于希望对方安全，虽然决不是彻底不顾安全。一个胆小的母亲或保姆，她总是告诫孩子们要警惕灾祸，她总认为所有的狗都咬人，所有的母牛都是公牛。这么做会使孩子们产生与她自己一样的胆怯心理，会使他们感到，除非她近在咫尺，否则他们就不会安全。对一个占有欲过度膨胀的母亲来说，孩子的这种感觉也许使她高兴，因为她希望孩子依赖自己，而不希望看到孩子有自立的能力。在这种情况下，她的孩子在以后的岁月里会愈来愈糟，远甚于他没有得到半点爱的结局。早期形成的心理习惯往往会延续到生命的结束。有不少人在恋爱时，就开始寻找一处远离尘嚣的所在，在那儿，他们自信能让别人羡慕、称赞，而事实上他们并不可爱，也没有什么值得称赞的。对于许多男人来说，家是躲避现实的避难所：正是在家里，他们不再有各种恐惧和胆怯的心理，而尽享天伦之乐，他们想从妻子那儿得到以前在不明智的母亲身上可以得到的东西，但是当妻子把他们看成大孩子时；他们又会惊诧莫名。
It is not easy to define the most perfect love, because it is clear that there is a certain protective element involved. We will not be indifferent to the damage done to those we love. However, I believe that worrying about misfortune, as opposed to giving sympathy to misfortune, should play a smaller role in love. Worrying about others is only slightly better than worrying about ourselves, and that worry is nothing more than a shield for possessiveness. By provoking others to worry about themselves, people hope to gain more complete control over them. This, of course, is one of the reasons why men like timid women, because by protecting them, they own them. The amount of anxious concern that has to be expressed in order not to victimize the beneficiary depends on the character of the victim: a strong and adventurous person can endure a lot of concern without being harmed, and, on the contrary, a weak person should be allowed not to expect such concern.
要给最完美的爱下个定义，实在不是一件容易的事，因为很显然，其中包括了某种保护性的成分。对于我们钟爱的人的损害，我们不会无动于衷的。然而，我认为，对不幸的担忧，相对于给予不幸的同情，在爱中所起的作用应该越小越好。为他人的担忧仅仅略胜于为我们自身的担忧，而且这种担忧不过是对占有欲的蔽护。通过激起别人对自己的担忧，人们希望能获得对他们的更为彻底的控制。当然，这就是男人为什么喜欢胆怯的女子的原因之一，因为通过保护她们，他们就拥有了她们。要表示多少份量的焦虑挂念才不会使受惠者受害，取决于受害者的性格：坚强而富于冒险精神的人能够忍受大量的关心而不受其害，反之，一个懦弱的人应该让他不要奢望这种关心。
Accepted love has two functions, and so far we have only talked about the safe one, but in adult life there is a more essential biological love, the pro-natal one. The inability to stimulate sexual love is an extremely unfortunate doom for any man or woman, because it deprives him or her of the greatest pleasure that life has to offer. Sooner or later, this deprivation will dampen their enthusiasm and cause an inward shift in character. But it is very common that the character defects caused by misfortune in childhood often become the cause of failure in courtship later. This is more true for men than for women, because, in general, women tend to admire men’s character, while men seek women’s appearance. In this respect, we have to admit that men are inferior to women, because, by and large, the endearing qualities that men find in women are not nearly as worthy of pursuit as the endearing essence that women find in men. I am not sure, however, that it is easier to acquire a perfect character than to acquire a beautiful appearance. But in any case, women are more knowledgeable and more willing to follow the steps necessary to obtain a beautiful appearance, and men are not as knowledgeable about the steps to pursue perfect character as women are.
接受的爱有两种功能，至今我们还只谈及了安全这一种，但在成人的生活中，还有一种更为本质的生物性的爱，即亲本性。不能激发性爱，对任何为男子或女子而言，都是极为不幸的厄运，因为这剥夺了生活赋予他或她的最大的乐趣。这一剥夺迟早会挫伤他们的热情，造成性格的内倾。但是很常见的是，在孩提时代由不幸造成的性格缺陷往往又成了日后求爱失败的原因。比起女子来，男子在这点上更真实，因为总的来说，女子往往爱慕男子的性格，而男子则追求女子的外貌。就这点而言，我们就不得不承认男子不及女子，因为大体说来，男子在女子身上所发现的那些可爱的品质，远不如女子在男子身上发现的可爱本质那样值得去追求。不过，我不敢肯定，获得完美的性格比获得漂亮的外表容易。但不管怎样，女子更懂得、并且更加乐意遵循获得漂亮外表的必需的步骤，而男子对于追求完美性格的步骤也不像女子那么了解。
We have thus far dealt with the love that has a human object, and I would now like to turn to the kind of love that gives. It is also of two kinds, one of which is perhaps the most important expression of the zest for life; the other is the expression of the sense of fear. The former seems to me to be commendable, while the latter is at best a mere placebo. If you sail along a picturesque embankment on a clear day, you will praise the embankment and be enchanted by it. This intoxication is a purely external pleasure, which has nothing to do with any of your own desires. On the other hand, if your boat is wrecked and you try desperately to swim to the embankment, then you develop a new love for it: it means being unharmed amidst the waves, and beauty becomes irrelevant. The more beautiful the love is for the feelings of the person whose ship is safe and sound, the worse it is for the feelings of the person whose ship is wrecked. The first kind of love is possible only when a person is safe, or at any rate, this kind of love is oblivious to the dangers that beset him; on the contrary, the latter kind of love is more subjective and selfish than love in other’ situations, because the value of the beloved old man then lies only in the assistance it provides, not in its intrinsic qualities. But I do not think that this kind of love has no legitimate place in the Lord’s life; in fact, almost all true love is a mixture of the two mentioned above, and insofar as this love does remove insecurity, it makes one interested in the world again, an interest that is obscured when danger is near and fear grows. However, while acknowledging the place of this love in life, we must insist that it is far inferior to the first love, because it is based on demonic fears, and because it is more selfish. In the bath of perfect love, one should look forward to new joys, rather than flee from old misfortunes.
我们至此已经论述了以人为对象的爱，我现在想谈谈那种给予之爱。它同样有两种，一种也许是生活热情的最重要的表现；另一种则是恐惧感的表现。前者在我看来是值得称道的，而后者充其量只不过是一种安慰剂而已。如果你在晴朗的天气里，沿着一条风景如画的堤岸乘船航行，你会赞美堤岸并且为之陶醉。这种陶醉完全是一种源自外部的快乐，它与你自己的任何渴求毫无关系。另一方面，如果你的船只失事了，你拼命游向堤岸，这时，你就对它产生了一种新的爱：它意味着浪涛之中的安然无恙，美丑变得无关宏旨。对于船只安然无恙的人的感情来说越美好的爱，对于船只失事的人的感情来说则越糟糕。第一种爱仅仅在一个人安全时才有可能，或者说无论如何，这种爱对困扰他的危险视若无睹，相反，后一种爱比其它‘情况下的爱更加主观和自私，因为被爱老的价值这时仅在于其提供的援助，而不是其内在的品质。但我并不认为这种爱在主活中没有合法的地位，事实上，几乎一切真实的爱都是上述两者的混合物，而且只要这种爱确实消除了不安全感，它便会使人再次对世界感兴趣，而当危险临近、惧怕滋生的时候，这一兴趣却被掩盖了。不过，在承认这种爱在生活中的地位的同时，我们必须坚持认为，这种爱远不如第一种爱，因为它基于恶魔般的恐惧感，也因为它更加自私。在完美的爱的沐浴下，一个人应该期盼崭新的欢乐，而不是逃避旧日的不幸。
Perfect love gives life to each other; in love, each person receives it happily and gives it naturally; and because of this mutual happiness, each person feels that the world is full of joy. But in a not uncommon kind of love, a person draws the essence of life from others and receives the love offered by others without any return. This is the case with some of the most vigorous people, who extract life from one victim after another, making themselves strong and proud, while those on whom they depend for their survival grow thin, decrepit, and sullen. These people see others as a means to their own ends, but never as ends in themselves. At one point they may think they love those people, but fundamentally they have no interest in them, but only in the perhaps impersonal stimuli that motivate their activities. It goes without saying that this is the result of some defect in their nature. But to diagnose or cure this is not an easy task. This is usually a characteristic that accompanies great ambition. I believe that this trait stems from a viewpoint that has an extremely one-sided understanding of what makes people happy. Love that truly cares for one another is one of the most important elements of true happiness, not only as a means to mutual happiness, but also as a point of contact for common happiness. A person, no matter how great his achievements in business, loses the greatest joy in life if he closes himself within the iron walls and is unable to expand this caring love for each other. The idea of excluding love from oneself is generally the result of some kind of anger or hatred for humanity, which arises from nothing less than a misfortune in youth, or an injustice in adult life, or any other factor that leads to persecution mania. An over-inflated ego is like a prison from which you must escape if you want to enjoy life to the fullest. Having true love is one of the signs of escaping from the ego fence. It is not enough to receive the love of others, but to release this received love and give it to others. Only when these two are equal can love work at its best.
完美之爱给彼此以生命的活力；在爱中，每个人都愉快地接受爱，又自然而然地奉献爱；由于这种相互幸福的存在，每个人便会觉得世界其乐无穷。但在一种并不少见的爱中，一个人汲取着他人的生命之精华，接受别人的奉献出的爱却毫无回报。有些生命力极强的人就属于这一类型，他们从一个又一个牺牲品那儿榨取生命，使自己壮实起来、得意非凡，而那些他们赖以生存的人则日见消瘦、颓废、意气沉沉。这类人把别人当作达到自己目的的手段，而从不认为他们是目的本身。在某一时刻，或许他们认为自己是爱那些人的，但从根本上说，他们对那些人毫无兴致，而只关心能鼓动其活动的、也许是毫无人格的刺激物。不言而喻，这是由他们本性中的某种缺陷造成的。但要对此作出诊断或医治，并不是一件容易的事。这通常是与极大的野心相伴随的一种特征。我认为，这种特征源自于这么一种观点，这种观点对什么使人幸福具有极其片面的认识。彼此真正关怀的爱是真正的幸福的最重要的因素之一，它不仅是彼此幸福的手段，也是共同幸福的接合点。一个人，无论他在事业上的成就有多大，如果他把自己封闭在铁墙之内而无法扩展这种彼此关怀的爱，那么他便失去了生活的最大快乐。将爱排斥于自身之外的念头，一般来说是某种愤怒或对人类仇恨的结果，这种愤怒和仇恨产生的原因不外乎青年时代的不幸遭遇，或成年生活中的不公正待遇，或其它任何导致迫害狂的因素。过分膨胀的自我好比一座监狱，如果你想享受充分的生活乐趣，就必须从中逃脱出去。拥有真正的爱是逃脱自我樊篱的标志之一。仅仅接受别人的爱是不够的，还应该把这接受到的爱释放出去，给予别人以爱。只有当这二者平等时，爱才能发挥它最佳的作用。
Any hindrance to the development of mutual love, whether psychological or social, is evil in the extreme. The world has suffered, and is suffering, from such hindrances. People have been slow to express their admiration, fearing that they might use it in the wrong way; they have been slow to offer love, fearing that they might be censured in the future by those to whom they show love or by a harsh society. Caution, in the name of morality or of universal wisdom, prevails in the world, and as a result, generosity and risk-taking rumble where love is concerned. All this can easily lead to cowardice or hatred of humanity, because many people live their whole lives without knowing what their true and fundamental needs are, and in eight or nine cases lose the conditions indispensable for a happy and broad-minded approach to the world. Readers must not think that those who do not have morals are better in this respect than those who have them. In sexual relations, little can be called true love; and it is common that there is often a fundamental conflict of enmity. He or she, each of them, has to hide his or her secrets, trying to preserve the fundamental solitude and distance between them, so that the sexual relationship is a fruitless tree. In such a life, everything is meaningless. I am not saying that sexual relations should be carefully avoided, because there may be opportunities for a more valuable and deeper love in the necessary steps to this end. But I do believe that only the kind of sexual relationship that is unreserved and in which the personalities of both partners are elevated together has real value. Among all kinds of caution, excessive care about love is perhaps the greatest enemy of true happiness.
对相互之爱的发展的任何阻碍，不管是心理的还是社会的，都是极端邪恶的。世界曾经受到了、并正在受着这种阻碍。人们迟迟不表示钦佩，生怕用错了地方；迟迟不奉献爱心，生怕自己将来会遭到他们向之表示爱的人或者苛刻的社会的责难。谨小慎微，假借着道德的名义或者普遍智慧的名义，风行世上，结果在爱被关注的地方，慷慨风范与冒险精神隆若寒蝉。所有这一切都极易造成懦弱或对人类的仇视，因为很多人活了一辈子，还不知道什么才是自己真正的、根本的需要，而且十有八、九丧失了以快乐和宽广的胸怀对待世界所不可或缺的条件。读者诸君千万别以为，那些没有道德的人在这方面比有道德的人好。在性关系中，几乎没有什么能被称为真正的爱了；而常见的是，其中往往有着一种根本上的敌视冲突。他或她，每个人都要隐匿起自己的秘密，都在极力保存住根本上的孤独和彼此间的距离，因而，这种性关系是一株不结果实的树。在这种生活中，一切都是毫无意义的。我并不是说应该小心地避免性关系，因为在达到这一目的的必要步骤中，可能有机会产生一种更有价值、更深刻的爱。但我确实认为，只有那种毫无保留的、双方的人格共同升华的性关系，才有着真正的价值。在各种谨小慎微之中，对爱的过分小心或许是真正的幸福的最大敌人。
