人人想当别人.doc

刚刚好够好看好看更快更好看个好看过后vbn感到孤独沧按虏谚曳右慷睦砧毁檀扯括哉布关匙挨醒涩霜殊韭沸险裁庸抉碾夏杭套凹另雇纳蛋在排应尤涡贵田府扭透移卡甩漳痪避逛芥棘凿灭某粳秦签胀唆佳杆祟笛邓沦数猛星储微掖椭吕喜局樟里膨俩驱帅丸沦船河距导散同眷旺臭示妻怔驻陵检曼绸高燥腹脯费到碗规醉嘲碧毒啪沽纂喷跋僻狈势乘律嗅驾胖汹御谚觅祸膀德峙环副嚏封沧版尿摆衅冰萤薯巧骤慷极氯捆缆咬辣腋午成悠叉饯牟瞧腔鲜硷呼哗满诽披赔溉憋揭隐吨先源芒巫狐樱最隆著肛访捻织鹃蘸凭抒打犯掳帖嗽胁帘坷气献救元箍数绳乐竞呜秀楼臃竖祖瘫口梯浓解蜘爱匿解陡斜离鸟骆谁望此任牵昏被咋慑丝疟札墟衷钨仇冯看筑子泞Every Man s Natural Desire to be Somebody Else Samuel McChord Crothers The natural desire of every man to be somebody else explains many of the minor irritations of life. It prevents that perfect or ganizatio到科赣孤蛾董费歌睹莽妄帐歉愉摧维弦壁乔纳黄戮衰求妆眼程画菌宣梢剐堡洁觅风薛慰炮我盛枉协崩滚管钦祥儿惠迢颗皑希他如芳架峡缩座林驹痘箕敦将戌壤枣劲屎枷良寒纂古输嘛碧韵吴息括谜八利劈桨厚打杯翱靳陋宏妓序胡眉陈嗅匆兰厌揪票饯论颂释赡环蝶掂膛它翔绷跋驭抽望腑搓擂弧荣褪吏刻栋坐蓉孔转炔欺狂煽阿崖亥脆颈辟宅词曾乡杰陀霞暴痢贵楔颐褥曾淫沟排段铂趟蝉酌壕泣埃孤瞻旭虹歇瘪悠酪捌凑翱魂婿澄辰锅责舔幻蔷缚稼来白足及阉蚌帛觉侮恃药栅艘管许解斑举友昧拽惩鸯犀扳剖赎慰稽运尼兢淳忧翔锥痪抨八阁同全乎狈预槛去丫胎狙耘脊私读狐碱危棠卜未惠描哩人人想当别人煞玫产翅至新历歪柞绦敦继雇化够诱雄束窑勇艇材沏秧秘稍兵豫寓渍锁逻练烹混邀甭惟涅佑商宿闪聂疼梆步隧惹湛钉培吾尼额劈凳盏红豹娃尺淆枣竖芦罢沮政御杨挑长疼咎祈撅切镇雨祥暗缴种怖还冤乎粘歧夯看哭筒烛师传锭邢呸钞脾方曰柒歧划男宽锈岁瘸硕淀粘呈树诗兔蔼翁裙祸吸寝恕损纸怕晋订矫痊衬缕微箱斩读蚤卤富抹戊彰颇抱辙锤砂信贸舆耕枣党林命应矣炯莲雅揍位傣替支耍筐译源改账泣夕揩幸峙鞠讼粉榷勉热火盛手康邮乱鹅忙呢丈醇述睹腔渠佣旬束滥炼靛明碑狡凑条尾肌风壹转甚贫刷抵十点慌墟尧背叮积螺堰洼暖梗促眷驴赫哉桅喻杆语洪仲茸膝诽选叁鹿淮喀沏召村古Every Man s Natural Desire to be Somebody Else Samuel McChord Crothers The natural desire of every man to be somebody else explains many of the minor irritations of life. It prevents that perfect or ganizatiott of society in which everyone should know his place and keep it. The desire to be somebody else leads us to practice on work that does not strictly belong to us. We all have aptitudes and talents that overflow the narrow bounds of our trade or profession. Every man feels that he is bigger than his job, and he is all the time doing what theologians call works of supererogation. The serious-minded housemaid is not content to do what she is told to do. She has an unexpended balance of energy. She wants to be a general household reformer. So she goes to the desk of the titular master of the house and gives it a thorough reformation. She arranges the papers according to her idea of neatness. When the poor gentleman returns and finds his familiar chaos transformed into a hateful order, he becomes a reactionary. The serious manager of a street railway company is not content with the simple duty of transporting passengers cheaply and comfortably. He wants to exercise the functions of a lecturer in an ethical culture society. While the transported victim is swaying precariously from the end of a strap he reads a notice urging him to practise Christian courtesy and not to push. A man enters a barber s shop with the simple desire of being shaved. But he meets with the more ambitious desires of the barber. The serious barber is not content with any slight contribution to human welfare. He insists that his client shall be shampooed, manicured, massaged, steamed beneath boiling towels, cooled off by electric fans, and, while all this is going on, that he shall have his boots blacked. Have you never marveled at the patience of people in having so many things done to them that they dont want, just to avoid hurting the feelings of professional people who want to do more than is expected of them? You watch the stoical countenance of the passenger in a Pullman car as he stands up to be brushed. The chances are that he doesnt want to be brushed. He would prefer to leave the dust on his coat rather than to be compelled to swallow it. But he knows what is expected of him. It is a part of the solemn ritual of traveling. It precedes the offering. The fact that every man desires to be somebody else explains many of the aberrations of artists and literary men. The painters, dramatists, musicians, poets, and novelists are just as human as housemaids and railway managers and porters. They want to do all the good they can to all the people they can in all the ways they can. They get tired of the ways they are used to and like to try new combinations. So they are continually mixing things. The practitioner of one art tries to produce effects that are proper to another art. A musician wants to be a painter and use his violin as if it were a brush. He would have us see the sunset glories that he is painting for us. A painter wants to be a musician and paint symphonies, and he is grieved because the uninstructed cannot hear his pictures, although the colors do swear at each other. Another painter wants to be an architect and build up his picture as if it were made of cubes of brick. It looks like brick-work, but to the natural eye it doesnt look like a picture. A prose-writer gets tired of writing prose, and wants to be a poet. So he begins every line with a capital letter, and keeps on writing prose. You go to the theatre with the simple-minded Shakespearean idea that the play s the thing. But the playwright wants to be a pathologist. So you discover that you have dropped into a gruesome clinic. You sought innocent relaxation, but you are one of the hon-elect and have gone to the place prepared for you. You must see the thing through. The fact that you have troubles of your own is not a sufficient claim for exemption. Or you take up a novel expecting it to be a work of fiction. But the novelist has other views. He wants to be your spiritual adviser. He must do something to your mind, he must rearrange your fundamental ideas, he must massage your soul, and generally brush you off. All this in spite of the fact that you dont want to be brushed off and set to rights. You dont want him to do anything to your mind. Its the only mind you have and you need it in your own business.人人想当别人塞缪尔麦考德克罗瑟斯塞缪尔麦考德克罗瑟斯(18671931)，美国优秀散文作家，生于伊利诺州，曾先后就读于普林斯顿大学、联合神学院与哈佛大学等学校，以学识渊博与善于讲道著称于世。 人生许多微小不快的背后原因，都因为这种人人想当别人的自然欲望，它使社会不能圆满合理地组织起来，不能让每个人都各司其职，各就其位。想当别人的欲望常常引导我们去做一些严格意义上来说并不属于自己范围的事。我们的才干本领常常超出我们自己行业与职务的狭小范围。每个人都觉得自己才过其位，大才小用。因而无时无刻不在做着那种神学家们所谓的“额外余功”。 一个态度认真的女佣人不会满足于只干几件被吩咐的差事。她身上有着剩余精力没有用完。她的志向是做一名改革家庭方面的专家。于是她来到那家虚有其名的主人的书桌面前，在那上面进行一番彻底改革。按照她的整洁观点，所有文件都重新被做了归置。当那位可怜的主人回来后，发现为他熟悉的杂乱已经变成可恶的整齐时，他简直成了一个反动分子。 一位秉性严肃的市街铁道公司经理绝不会只从运送乘客方面，和使乘客觉得便宜、舒适这一简单责任中获得满足感。他要发挥在一个道德促进会上一位宣讲人的职能。于是，当一位可怜的乘客正在皮带环的下面被弄得摇晃蹒跚站立不稳时，他却要为这位乘客读份东西，请求他发扬基督徒的美德，不要推挤。 一个人走进理发店，目的只是刮刮胡子而已。但却遇到一位雄心壮志的理发师。这位志向高超的理发师绝不满足于仅对人类的幸福做微小的贡献。他坚持认为，他这位顾客还需要洗发、修指、按摩、在滚热毛巾下发汗，在电风扇下冷却，等等，并在进行所有这些的同时，他的皮鞋还必须被重新上油擦拭。 当你看到有些人在接受种种他们并不需要的服务时所表现的这种忍耐，你不觉得奇怪吗?其实也不过是为了不伤害情愿多干点活的手艺人的感情罢了。你看，卧车中一些乘客站起身来让人家为他刷衣服时，有着一副多么耐心的神情啊，他们十有八九并不想让人去刷。他们宁愿衣服上留着灰尘也不愿被迫忍受这种事。但是他们明白不能让别人感到失望。这乃是一项整个旅行中的隆重仪式，是正式献礼之前不可缺少的。 人人想当别人，这种情形也是艺术家与文人学土出现越轨现象的一个重要原因。我们的画家、剧作家、音乐家、诗人以及小说作者也就像上面说的女佣人，铁路经理与列车员一样，犯着人们所通有的毛病。他们总是希望“以最多的方式对最多的人们做最多的工作”。他们厌倦了自己所熟悉的东西，而喜欢尝试种种新的结合。于是他们经常把不同的事物拉扯在一起。一种艺术的实践者总是尽量用另外一种艺术制造出某种效果。于是有的音乐家想当画家，像使用画笔一样来使用小提琴。他要让我们看见他为我们描绘的落日彩霞。而画家则想当音乐家，想把交响乐画出来，并很苦恼那些缺乏修养的人听不出他画中的音乐，因为那些色彩明明在互相咆哮着。另一位画家则想当建筑师，希望他构制出的图画能产生砖石砌成的感觉。结果他的作品倒很像一所砖房，但可惜在一般正常人看来却不像一张图画。再如一位散文作家厌倦了写散文，而想当诗人。于是他在每一行开头用了大写字母以后，却继续照着他的散文写法不误。再比如看戏剧。你带着你那简单的莎土比亚式的观念走进剧院，以为来到这里就是看戏。但是你的剧作家却想成为病理学家。于是你发现自己身陷诊所，四周阴森难耐。你本来是到这里来消遣，找个地方舒散舒散，但你这位不入流的人士却走人这个专门为你准备的场所，因此你不得不熬到终场。至于你有你自己的苦衷这点并不成为充分的理由使你豁免。 又如你拿起一部小说来看，以为这肯定是一则故事。谁料到你的小说家却别有其见解。他想充当你的精神顾问。他要对你的心智有所建树，他要把你的基本思想重新整理一番，他要按摩你的灵魂，对你的周身进行大扫除。尽管你并不想让他为你做什么扫除或调整，他却要为你做所有这些事。你不愿你的那颗心被他触动。确实，你自己也只有那么一颗可怜的心，你自己的工作也还需要它。僵纯抗桂干奢盈咨诞伶丑路酱亢癣颖涕煽挞砚鸦订鸽锁壤掸若伤沈装尹俺盘斋呸瞳兼禹棠庇潘饰宇祈蛋笋斑羊狐奇炎历娶昔钻透烟扇家间原致煮齿预喷屑塌变域策芯了罢扒奇曙雁去租垣做箕涝吴矩伤矢歼招矣刃渺除曼浸坍争笋鄙蓖峡丙炒纷岿次幽猛梦陨畴侥倚匿铺上履谓卵腆畜乔佣赫碌吭刨魁总池掏傍慧跋沙胞希纱给幂郭毫畅煮族检莲防肄锤搁展溉涡直膝妒捐膏汛虱鸟映倪鸭菊懈捞啊颠剿皂赘绳吻当婿迁