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(单词翻译:双击或拖选)
A Game of Cards
By Norman Cousins
Ever since I was old enough to read books on philosophy, I have been intrigued1 by the discussions on the nature of man. The philosophers have been debating for years about whether man is primarily good or primarily evil, whether he is primarily altruistic2 or selfish, cooperative or combative3, gregarious4 or self-centered, whether he enjoys free will or whether everything is predetermined.
As far back as the Socratic dialogues in Plato, and even before that, man has been baffled about himself. He knows he is capable of great and noble deeds, but then he is oppressed by the evidence of great wrongdoing.
And so he wonders. I don’t presume to be able to resolve the contradictions. In fact, I don’t think we have to. It seems to me that the debate over good and evil in man, over free will and determinism, and over all the other contradictions—it seems to me that this debate is a futile6 one. For man is a creature of dualism. He is both good and evil, both altruistic and selfish. He enjoys free will to the extent that he can make decisions in life, but he can’t change his chemistry or his relatives or his physical endowments—all of which were determined5 for him at birth. And rather than speculate over which side of him is dominant7, he might do well to consider what the contradictions and circumstances are that tend to bring out the good or evil, that enable him to be a nobler and responsible member of the human race. And so far as free will and determinism are concerned, something I heard in India on a recent visit might be worth passing along. Free will and determinism, I was told, are like a game of cards. The hand that is dealt you represents determinism. The way you play your hand represent free will.
Now where does all this leave us? It seems to me that we ought to attempt to bring about and safeguard those conditions that tend to develop the best in man. We know, for example, that the existence of fear and man’s inability to cope with fear bring about the worst in him. We know that what is true of man on a small scale can be true of society on a large scale. And today the conditions of fear in the world are, I’m afraid, affecting men everywhere. More than twenty-three hundred years ago, the Greek world, which had attained8 tremendous heights of creative intelligence and achievement, disintegrated9 under the pressure of fear. Today, too, if we read the signs correctly, there is fear everywhere. There is fear that the human race has exhausted10 its margin11 for error and that we are sliding into another great conflict that will cancel out thousands of years of human progress. And people are fearful because they don’t want to lose the things that are more important than peace itself—moral, democratic, and spiritual values.
The problem confronting us today is far more serious than the destiny of any political system or even of any nation. The problem is the destiny of man: first, whether we can make this planet safe for man; second, whether we can make it fit for man. This I believe—that man today has all the resources to shatter his fears and go on to the greatest golden age in history, an age which will provide the conditions for human growth and for the development of the good that resides within man, whether in his individual or his collective being. And he has only to mobilize his rational intelligence and his conscience to put these resources to work.
1 intrigued | |
adj.好奇的,被迷住了的v.搞阴谋诡计(intrigue的过去式);激起…的兴趣或好奇心;“intrigue”的过去式和过去分词 | |
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2 altruistic | |
adj.无私的,为他人着想的 | |
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3 combative | |
adj.好战的;好斗的 | |
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4 gregarious | |
adj.群居的,喜好群居的 | |
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5 determined | |
adj.坚定的;有决心的 | |
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6 futile | |
adj.无效的,无用的,无希望的 | |
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7 dominant | |
adj.支配的,统治的;占优势的;显性的;n.主因,要素,主要的人(或物);显性基因 | |
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8 attained | |
(通常经过努力)实现( attain的过去式和过去分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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9 disintegrated | |
v.(使)破裂[分裂,粉碎],(使)崩溃( disintegrate的过去式和过去分词 ) | |
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10 exhausted | |
adj.极其疲惫的,精疲力尽的 | |
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11 margin | |
n.页边空白;差额;余地,余裕;边,边缘 | |
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