人生真义__陈独秀
人生在世，究竟为的什么？究竟应该怎样？这两句话实在难回答得很 。我们若是不能回答这两句话，糊糊涂涂过了一生，岂不是太无意识吗？自古以来，说明这个道理的人也算不少，大概约有数种：第一是宗教家 。像那佛教家说，世界本来是个幻象，人生本来无生；“真如”本性为“无明”所迷，才现出一切生灭幻象 。一旦“无明”灭，一切生灭幻象都没有了，还有什么世界，还有什么人生呢？又像那耶稣教说，人类本是上帝用土造成的，死后仍旧变为泥土 。那生在世上信从上帝的，灵魂升天；不信上帝的，便魂归地狱，永无超生的希望 。第二是哲学家 。像那孔、孟一流人物，专以正心、修身、齐家、治国、平天下，做一大道德家、大政治家，为人生最大的目的 。又像那老、庄的意见，以为万事万物都应当顺应自然，人生知足，便可常乐，万万不可强求 。又像那墨翟主张牺牲自己、利益他人为人生义务 。又像那杨朱主张尊重自己的意志，不必对他人讲什么道德 。又像那德国人尼采也是主张尊重个人的意志，发挥个人的天才，成功一个大艺术家、大事业家，叫做寻常人以上的“超人”，才算是人生目的 。什么仁义道德，都是骗人的说法 。第三是科学家 。科学家说人类也是自然界一种物质，没有什么灵魂 。生存的时候，一切苦乐善恶，都为物质界自然法则所支配；死后物质分散，另变一种作用，没有联续的记忆和知觉 。
这些人所说的道理，各个不同 。人生在世，究竟为的什么，应该怎样呢？我想佛教家所说的话，未免太迂阔 。个人的生灭虽然是幻象，世界人生之全体，能说不是真实存在吗？人生“真如”性中，何以忽然有“无明”呢？既然有了“无明”，众生的“无明”，何以忽然都能灭尽呢？“无明”既然不灭，一切生灭现象何以能免呢？一切生灭现象既不能免，吾人人生在世，便要想想究竟为的什么，应该怎样才是 。耶教所说，更是凭空捏造，不能证实的了 。上帝能造人类，上帝是何物所造呢？上帝有无，既不能证实，那耶教的人生观，便完全不足相信了 。孔孟所说的正心、修身、齐家、治国、平天下，只算是人生一种行为和事业，不能包括人生全体的真义 。吾人若是专门牺牲自己、利益他人，乃是为他人而生，不是为自己而生，绝非个人生存的根本理由 。墨子的思想，也未免太偏了 。杨朱和尼采的主张，虽然说破了人生的真相，但照此极端做去，这组织复杂的文明社会，又如何行得过去呢？人生一世，安命知足，事事听其自然，不去强求，自然是快活得很 。但是这种快活的幸福，高等动物反不如下等动物，文明社会反不如野蛮社会 。我们中国人受了老、庄的教训，所以退化到这等地步 。科学家说人死没有灵魂，生时一切苦乐善恶，都为物质界自然法则所支配，这几句话倒难以驳他 。但是我们个人虽是必死的，全民族是不容易死的，全人类更是不容易死的了 。全民族、全人类所创的文明事业，留在世界上、写在历史上传到后代，这不是我们死后联续的记忆和知觉吗？
照这样看起来，我们现在时代的人所见人生真义，可以明白了 。今略举如下：
（一）人生在世，个人是生灭无常的，社会是真实存在的 。
（二）社会的文明幸福，是个人造成的，也是个人应该享受的 。
（三）社会是个人集成的，除去个人，便没有社会，所以个人的意志和快乐，是应该尊重的 。
（四）社会是个人的总寿命 。社会解散，个人死后便没有联续的记忆和知觉，所以社会的组织和秩序，是应该尊重的 。
（五）执行意志，满足欲望（自食色以至道德的名誉，都是欲望），是个人生存的根本理由，始终不变的（此处可以说“天不变，道亦不变”） 。
（六）一切宗教、法律、道德、政治，不过是维持社会不得已的方法，非个人所以乐生的原意，可以随着时势变更的 。
（七）人生幸福，是人生自身出力造成的，非是上帝所赐，也不是听其自然所成就的 。若是上帝所赐，何以厚于今人而薄于古人？若是听其自然所能成就，何以世界各民族的幸福不能够一样呢？
（八）个人之在社会，好像细胞之在人身；生灭无常，新陈代谢，本是理所当然，丝毫不足恐怖 。
（九）要享幸福，莫怕痛苦 。现在个人的痛苦，有时可以造成未来个人的幸福 。譬如有主义的战争所流的血，往往洗去人类或民族的污点 。极大的瘟疫，往往促成科学的发达 。
总而言之，人生在世，究竟为的什么？究竟应该怎样？我敢说道：个人生存的时候，当努力造成幸福，享受幸福；并且留在社会上，后来的个人也能够享受，递相授受，以至无穷 。
True meaning of life _ _ Chen Duxiu
What is life for? What should I do? These two sentences are really difficult to answer. If we cant answer these two sentences and muddle through our whole life, wouldnt we be too unconscious? Since ancient times, there have been quite a few people who have explained this truth. There are probably several kinds of people. The first one is religious scholars. As the Buddhist said, the world was originally an illusion, and life was not born; The nature of "truth-like" is fascinated by "ignorance", and then all the illusions of birth and death appear. Once "ignorance" dies, all the illusions of birth and death are gone. What is the world and life? As the Jesuit said, human beings were originally created by God with soil, and they still become soil after death. He who was born in the world and believed in God, his soul ascended to heaven; If you dont believe in God, your soul will return to hell, and there will never be any hope of super living. The second is a philosopher. Like the first-class figures of Confucius and Mencius, the greatest purpose of life is to be a great moralist and a great statesman with sincerity, self-cultivation, family unity, governance and peace. Like the old and the Zhuang people, they think that everything should conform to nature, and if you are satisfied with your life, you can always be happy, and you can never force it. Like that, Mo Zhai advocated sacrificing himself and benefiting others as his life obligation. Like that, Yang Zhu advocated respecting his own will, and didnt have to tell others about morality. Like that German Nietzsche also advocated respecting the will of the individual, giving full play to his genius, and becoming a great artist and great entrepreneur, called "Superman" with more than ordinary people, which is the purpose of life. What virtue and morality are all deceptive statements. The third is scientists. Scientists say that human beings are also a kind of material in nature, without any soul. When you live, all the joys, sorrows, good and evil are dominated by the laws of nature in the material world; After death, the material is dispersed, and another function is changed. There is no continuous memory and perception. What these people say is different. What is life for, and what should it be? I think what the Buddhist said is too broad and pedantic. Although the birth and death of an individual is an illusion, can the whole life in the world be said to be not real? In the "truth-like" nature of life, why does it suddenly have "ignorance"? Since there is "ignorance", why can the "ignorance" of all living beings be extinguished all of a sudden? Since "ignorance" is immortal, how can all the phenomena of birth and death be avoided? All phenomena of birth and death cannot be avoided. When we are alive, we should think about what we are doing and what we should do. What Jesus said is fabricated out of thin air and cannot be confirmed. God can make man. What made God? Whether God exists or not can not be confirmed, and the philosophy of life of Yejiao is totally unbelievable. Confucius and Mencius thoughts of being honest, cultivating ones morality, keeping ones family together, governing the country and balancing the world can only be regarded as an act and career in life, and cannot include the true meaning of all life. If we sacrifice ourselves and benefit others, we are born for others, not for ourselves, which is by no means the fundamental reason for personal survival. Mozis thought is too biased. Although Yang Zhu and Nietzsches ideas have broken the truth of life, how can this complex civilized society work if we go to this extreme? Life is full of contentment, and everything is left to its own devices, and it is natural to be happy. But this kind of happiness, higher animals are not inferior animals, civilized society is not as good as barbaric society. We Chinese have learned from the old and the Zhuang, so we have degenerated to this point. Scientists say that people die without souls, and all the joys, sorrows, good and evil in life are dominated by the laws of nature in the material world. These words are hard to refute him. But although we are mortal, the whole nation is not easy to die, and all mankind is not easy to die. The cause of civilization created by the whole nation and mankind remains in the world and is written in history and passed down to future generations. Isnt this our continuous memory and perception after death? In this way, we can see the true meaning of life as seen by people in our present age. Here are a few examples: (a) life is alive, individuals are fickle, and society is real. (two) the civilized happiness of society is caused by individuals and should be enjoyed by individuals. (3) Society is integrated by individuals. Without individuals, there is no society, so the will and happiness of individuals should be respected. (4) Society is the total life span of an individual. When society is dissolved, there will be no continuous memory and perception after death. Therefore, social organization and order should be respected. (e) to carry out the will and satisfy the desire (self-satisfaction and even moral reputation are all desires), which is the fundamental reason for an individuals survival and remains unchanged (here, it can be said that "the sky does not change, so does the Tao"). (6) All religions, laws, morals and politics are just the last resort to maintain the society, and the original intention of not being happy by individuals can be changed with the times. (7) Happiness in life is caused by lifes own efforts, not by God, nor by listening to its nature. If it is given by God, why is it thicker than the present and thinner than the ancients? If we listen to what we can achieve naturally, why cant the happiness of all nationalities in the world be the same? (8) Individuals are in society as cells are in people; Impermanence of birth and death, metabolism, this is taken for granted, there is no shortage of terror. (nine) to enjoy happiness, dont be afraid of pain. Personal pain now can sometimes lead to personal happiness in the future. For example, the blood shed by socialist wars often washes away the stains of human beings or nations. Great plagues often contribute to the development of science. To sum up, what is life for? What should I do? I dare to say: when an individual lives, he should strive to create happiness and enjoy happiness; And stay in society, later individuals can enjoy, give and receive, and even endless.
给抱怨生活者的信__徐志摩
得到你的信，像是掘到了地下的珍藏，一样的稀罕，一样的宝贵 。
看你的信，像是看古代的残碑，表面是模糊的，意义却是深微的 。
又像是在尼罗河旁边幕夜，在月亮正照着金字塔的时候，梦见一个穿黄金袍服的帝王，对着我作谜语，我知道他的意思，他说：“我无非是一个体面的木乃伊 。”
又像是我在这重山脚下半夜梦醒时，听见松林里夜莺的soprano可怜的遭人厌毁的鸟叫，他虽则没有子规那样天赋的妙舌，但我却懂得他的 怨 愤，他的理想，他的急调是他的嘲讽与诅咒，我知道他怎样地鄙蔑一切，鄙蔑光明，鄙蔑烦嚣的燕雀，也鄙蔑自喜的画眉 。
又像是我在普陀山发现的一个奇景：外面看是一大块岩石，但里面却早被海水蚀空，只剩罗汉头似的一个脑壳，每次海涛向这岛身搂抱时，发出极奥妙的音响，像是情话，像是诅咒，像是祈祷，在雕空的石笋、钟乳间呜咽，像大和琴的谐音在皋雪格的古寺的花椽、石楹间回荡——但除非你有耐心与勇气，攀下几重的石岩，俯身下去凝神地察看与倾听，你也许永远不会想象，不必说发现这样的秘密 。
又像是……但是我知道，朋友，你已经听够了我的比喻，也许你愿意听我自然的嗓音与不做作的语调，不愿意收受用幻想的亮箔包裹着的话，虽则，我不能不补一句，你自己就是最喜欢从一个弯曲的白银喇叭里，吹弄你的古怪的调子 。
你说：“风大土大，生活干燥 。”这话仿佛是一阵奇怪的 凉 风，使我感觉一个恐怖的战栗；像一团飘零的秋叶，使我的灵魂里掉下一滴悲悯的清泪 。
我的记忆里，我似乎自信，并不是没有葡萄酒的颜色与香味，并不是没有妩媚的微笑的痕迹，我想我总可以抵抗你那句灰色的语调的影响——是的，昨天下午我在田里散步的时候，我不是分明看见两块凶恶的黑云消灭在太阳猛烈的光焰里，五只小山羊，兔子一样的白净，听着它们妈的吩咐在路旁寻草吃，三个割草的小孩在一个稻屯前抛掷镰刀，自然的活泼给我不少的鼓舞，我对着白云里矗着的宝塔喊说我知道生命是有意趣的 。
今天太阳不曾出来 。一捆捆的云在空中紧紧地挨着，你的那句话碰巧又添上了几重云雾，我又疑惑我昨天的宣言了 。
我又觉得奇怪，朋友，何以你那句话在我的心里，竟像白垩涂在玻璃上，这半透明的沉闷是一种很巧妙的刑罚，我差不多要喊痛了 。
我向我的窗外望，暗沉沉的一片，也没有月亮，也没有星光，日光更不必想，他早已离别了，那边黑黝黝的是林子，树上，我知道，是夜鹗的寓处，树下累累的在初夜的微茫中排列着，我也知道，是坟墓，僵的白骨埋在硬的泥里，磷火也不见一星，这样的静，这样的惨，黑夜的胜利是完全的了 。
我闭着眼向我的灵府里问讯，呀，我竟寻不到一个与干燥脱离的生活的意象，干燥像一个影子，永远跟着生活的脚后，又像是葱头的葱管，永远附着在生活的头顶，这是一件奇事 。
朋友，我抱歉，我不能答复你的话，虽则我很想，我不是爽快的西风，吹不散天上的云朵，我手里只有一把粗拙的泥锹，和如其有美丽的理想或是希望要埋葬，我的工作倒是现成的——我也有过我的经验 。
朋友，我并且恐怕，说到最后，我只得收受你的影响，因为你那句话已经凶狠地咬入我的心里，像一个有毒的蝎子，已经沉沉地压在我的心上，像一块盘陀石，我只能忍耐，我只能忍耐……
Letter to those who complain about life _ _ Xu Zhimo
Get your letter, like a treasure dug into the ground, the same rare, the same precious. Look at your letter, like looking at the ancient ruins, the surface is vague, but the meaning is deep. Its like the night beside the Nile River. When the moon is shining on the pyramid, I dreamed of an emperor in a golden robe and made a riddle to me. I know what he meant. He said, "I am nothing but a decent mummy." Its like when I woke up in the middle of the night at the foot of this heavy mountain, I heard soprano, a nightingale in the pine forest, call a poor bird who was hated and destroyed. Although he didnt have the wonderful tongue of Zi Guis talent, I knew his resentment and anger, his ideal, his quick tone was his ridicule and curse, and I knew how he despised everything, the light, the noisy birds and the smug thrush. Its also like a strange sight I found in Putuo Mountain: it looks like a big rock from the outside, but it has long been eroded by sea water inside, leaving only a skull like Lohans head. Every time Haitao cuddles the island, it makes a wonderful sound, like love words, like curses, like prayers, whimpering between carved stalagmites and stalactites, like the homonym of Daheqin in the flower crib of the ancient temple in Gaoxuege. Its like ... But I know, my friend, youve heard enough of my metaphors. Maybe youre willing to listen to my natural voice and unpretentious tone, and dont want to accept the words wrapped in the bright foil of fantasy. Although, I cant help but add that you like to play your strange tune from a curved silver horn. You said: "The wind is big and the soil is big, and life is dry." This seems to be a strange cool wind, which makes me feel a terrible shiver; Like a falling autumn leaf, it makes my soul drop a tear of compassion. In my memory, I seem to be confident, not without the color and fragrance of wine, not without the trace of charming smile. I think I can always resist the influence of your gray tone-yes, when I was walking in the field yesterday afternoon, I didnt clearly see two ferocious dark clouds destroyed in the fierce flame of the sun, five little goats, as white as rabbits, listening to their mothers orders to find grass to eat by the roadside, and three mowing children. The sun never came out today. Bundles of clouds are close to each other in the air. Your words happen to add a few clouds. I doubt my declaration yesterday again. I wonder again, my friend, why your words are like chalk on glass in my heart. This translucent dullness is a very clever punishment, and I almost want to shout pain. I looked out of my window. It was dark, and there was no moon, no starlight, and no need to think about the sun. He had already left. There was a dark forest and a tree. I knew that it was the residence of the nightingale, and the trees were lined up in the first night. I also knew that it was a grave, the stiff bones were buried in the hard mud, and the wildfire was not a star. I asked my spiritual house with my eyes closed. Ah, I cant find an image of life divorced from dryness. Drying is like a shadow, always following the feet of life, and like a onion tube, always attached to the top of life. This is a wonder. My friend, Im sorry, I cant answer your words, although I really want to, Im not a cool westerly wind, and I cant blow away the clouds in the sky. I only have a rough mud spade in my hand, and if I have beautiful ideals or want to be buried, my work is ready-made-I also have my experience. My friend, Im afraid, in the end, I have to accept your influence, because your words have bitten into my heart fiercely, like a poisonous scorpion, which has been deeply pressed on my heart, like a rock, I can only endure, I can only endure …
人生的乐趣__林语堂
我们只有知道一个国家人民生活的乐趣，才会真正了解这个国家，正如我们只有知道一个人怎样利用闲暇时光，才会真正了解这个人一样 。只有当一个人歇下他手头不得不干的事情，开始做他所喜欢做的事情时，他的个性才会显露出来 。只有当社会与公务的压力消失，金钱、名誉和野心的刺激离去，精神可以随心所欲地游荡之时，我们才会看到一个内在的人，看到他真正的自我 。生活是艰苦的，政治是肮脏的，商业是卑鄙的，因而，通过一个人的社会生活状况去判断一个人，通常是不公平的 。我发现我们有不少政治上的恶棍在其他方面却是十分可爱的人，许许多多无能而又夸夸其谈的大学校长在家里却是绝顶的好人 。同理，我认为玩耍时的中国人要比干正经事情时的中国人可爱得多 。中国人在政治上是荒谬的，在社会上是幼稚的，但他们在闲暇时却是最聪明最理智的 。他们有着如此之多的闲暇和悠闲的乐趣，这有关他们生活的一章，就是为愿意接近他们并与之共同生活的读者而作的 。这里，中国人才是真正的自己，并且发挥得最好，因为只有在生活上他们才会显示出自己最佳的性格——亲切、友好与温和 。
既然有了足够的闲暇，中国人有什么不能做呢？他们食蟹、品茗、尝泉、唱戏、放风筝、踢毽子、比草的长势、糊纸盒、猜谜、搓麻将、赌博、典当衣物、煨人参、看斗鸡、逗小孩、浇花、种菜、嫁接果树、下棋、沐浴、闲聊、养鸟、午睡、大吃二喝、猜拳、看手相、谈狐狸精、看戏、敲锣打鼓、吹笛、练书法、嚼鸭肫、腌萝卜、捏胡桃、放鹰、喂鸽子、与裁缝吵架、去朝圣、拜访寺庙、登山、看赛舟、斗牛、服春药、抽鸦片、闲荡街头，看飞机、骂日本人、围观白人、感到纳闷儿、批评政治家、念佛、练深呼吸、举行佛教聚会、请教算命先生、捉蟋蟀、嗑瓜子、赌月饼、办灯会、焚净香、吃面条、射文虎、养瓶花、送礼祝寿、互相磕头、生孩子、睡大觉 。
这是因为中国人总是那么亲切、和蔼、活泼、愉快，那么富有情趣，又是那么会玩儿 。尽管现代中国受过教育的人们总是脾气很坏，悲观厌世，失去了一切价值观念，但大多数人还是保持着亲切、和蔼、活泼、愉快的性格，少数人还保持着自己的情趣和玩耍的技巧 。这也是自然的，因为情趣来自传统 。人们被教会欣赏美的事物，不是通过书本，而是通过社会实例，通过在富有高尚情趣的社会里的生活 。工业时代，人们的精神无论如何是丑陋的，而某些中国人的精神——他们把自己的社会传统中一切美好的东西都抛弃掉，而疯狂地去追求西方的东西，可自己又不具备西方的传统，他们的精神更为丑陋 。在全上海所有富豪人家的园林住宅中，只有一家是真正的中国式园林，却为一个犹太人所拥有 。所有的中国人都醉心于什么网球场、几何状的花床、整齐的栅栏、修剪成圆形或圆锥形的树木，以及按英语字母模样栽培的花草 。上海不是中国，但上海却是现代中国往何处去的不祥之兆 。它在我们嘴里留下了一股又苦又涩的味道，就像中国人用猪油做的西式奶油糕点那样 。它刺激了我们的神经，就像中国的乐队在送葬行列中大奏其“前进，基督的士兵们”一样 。传统和趣味需要时间来互相适应 。
古代的中国人是有他们自己的情趣的 。我们可以从漂亮的古书装帧、精美的信笺、古老的瓷器、伟大的绘画和一切未受现代影响的古玩中看到这些情趣的痕迹 。人们在抚玩着漂亮的旧书、欣赏着文人的信笺时，不可能看不到古代的中国人对优雅、和谐和悦目色彩的鉴赏力 。仅在二三十年之前，男人尚穿着鸭蛋青的长袍，女人穿紫红色的衣裳，那时的双绉也是真正的双绉，上好的红色印泥尚有市场 。而现在整个丝绸工业都在最近宣告倒闭，因为人造丝是如此便宜，如此便于洗涤，三十二元钱一盎司的红色印泥也没有了市场，因为它已被橡皮图章的紫色印油所取代 。
古代的亲切和蔼在中国人的小品文中得到了极好的反映 。小品文是中国人精神的产品，闲暇生活的乐趣是其永恒的主题 。小品文的题材包括品茗的艺术、图章的刻制及其工艺和石质的欣赏、盆花的栽培，还有如何照料兰花、泛舟湖上、攀登名山、拜谒古代美人的坟墓、月下赋诗，以及在高山上欣赏暴风雨——其风格总是那么悠闲、亲切而文雅，其诚挚谦逊犹如与密友在炉边交谈，其形散神聚犹如隐士的衣着，其笔锋犀利而笔调柔和，犹如陈年老酒 。文章通篇都洋溢着这样一个人的精神：他对宇宙万物和自己都十分满意；他财产不多，情感却不少；他有自己的情趣，富有生活的经验和世俗的智慧，却又非常幼稚；他有满腔激情，而表面上又对外部世界无动于衷；他有一种愤世嫉俗般的满足，一种明智的无为；他热爱简朴而舒适的物质生活 。这种温和的精神在《水浒传》的序言里表述得最为明显，这篇序文委托给该书作者，实乃17世纪一位批评家金圣叹所作 。这篇序文在风格和内容上都是中国小品文的最佳典范，读起来像是一篇专论“悠闲安逸”的文章 。使人感到惊讶的是，这篇文章竟被用作小说的序言 。
在中国，人们对一切艺术的艺术，即生活的艺术，懂得很多 。一个较为年轻的文明国家可能会致力于进步；然而一个古老的文明国度，自然在人生的历程上见多识广，它所感兴趣的只是如何过好生活 。就中国而言，由于有了中国的人文主义精神，把人当作一切事物的中心，把人类幸福当作一切知识的终结，于是，强调生活的艺术就是更为自然的事情了 。但即使没有人文主义，一个古老的文明也一定会有一个不同的价值尺度，只有它才知道什么是“持久的生活乐趣”，这就是那些感官上的东西，比如饮食、房屋、花园、女人和友谊 。这就是生活的本质，这就是为什么像巴黎和维也纳这样古老的城市有良好的厨师、上等的酒、漂亮的女人和美妙的音乐 。人类的智慧发展到某个阶段之后便感到无路可走了，于是便不愿意再去研究什么问题，而是像奥玛开阳那样沉湎于世俗生活的乐趣之中了 。于是，任何一个民族，如果它不知道怎样像中国人那样吃，如何像他们那样享受生活，那么，在我们眼里，这个民族一定是粗野的，不文明的 。
在李笠翁（17世纪）的著作中，有一个重要部分专门研究生活的乐趣，是中国人生活艺术的袖珍指南，从住宅与庭园、屋内装饰、界壁分隔到妇女的梳妆、美容、施粉黛、烹调的艺术和美食的导引，富人穷人寻求乐趣的方法，一年四季消愁解闷的途径，性生活的节制，疾病的防治，最后是从感觉上把药物分成三类：“本性酷好之药”、“其人急需之药”和“一生钟爱之药” 。这一章包含了比医科大学的药学课程更多的用药知识 。这个享乐主义的戏剧家和伟大的喜剧诗人，写出了自己心中之言 。我们在这里举几个例子来说明他对生活艺术的透彻见解，这也是中国精神的本质 。
李笠翁在对花草树木及其欣赏艺术作了认真细致而充满人情味的研究之后，对柳树作了如下论述：
柳贵乎垂，不垂则可无柳 。柳条贵长，不长则无袅娜之致，徒垂无益也 。此树为纳蝉之所，诸鸟亦集 。长夏不寂寞，得时闻鼓吹者，是树皆有功，而高柳为最 。总之种树非止娱目，兼为悦耳 。目有时见而不娱 。以在卧榻之上也；耳则无时不悦 。鸟声之最可爱者，不在人之坐时，而偏在睡时 。鸟音宜晓听，人皆知之；而其独直于晓之故，人则未之察也 。鸟之防弋，无时不然 。卯辰以后，是人皆起，人起而鸟不自安矣 。虑患之念一生，虽欲鸣而不得，欲亦必无好音，此其不宜于昼也 。晓则是人未起，即有起者，数亦寥寥，鸟无防患之心，自能毕其能事 。且扪舌一夜，技痒于心，至此皆思调弄，所谓“不鸣则已，一鸣惊人”者是也，此其独宜于晓也 。庄子非鱼，能知鱼之乐；笠翁非鸟，能识鸟之情 。凡属鸣禽，皆当以予为知己 。种树之乐多端，而其不便于雅人者亦有一节：枝叶繁冗，不漏月光 。隔婵娟而不使见者，此其无心之过，不足责也 。然匪树木无心，人无心耳 。使于种植之初，预防及此，留一线之余天，以待月轮出没，则昼夜均受其利矣 。
在妇女的服饰问题上，他也有自己明智的见解：
妇人之衣，不贵精而贵洁，不贵丽而贵雅，不贵与家相称，而贵与貌相宜……今试取鲜衣一袭，令少妇数人先后服之，定有一二中看，一二不中看者，以其面色与衣色有相称、不相称之别，非衣有公私向背于其间也 。使贵人之妇之面色不宜文采，而宜缟素，必欲去缟素而就文采，不几与面色为仇乎？……大约面色之最白最嫩，与体态之最轻盈者，斯无往而不宜：色之浅者显其淡，色之深者愈显其淡；衣之精者形其娇，衣之粗者愈形其娇……然当世有几人哉？稍近中材者 。即当相体裁衣，不得混施色相矣 。
记予儿时所见，女子之少者，尚银红桃红，稍长者尚月白 。未几而银红桃红皆变大红，月白变蓝，再变则大红变紫，蓝变石青 。迨鼎革以后，则石青与紫皆罕见，无论少长男妇，皆衣青矣 。
李笠翁接下去讨论了黑色的伟大价值 。这是他最喜欢的颜色，它是多么适合于各种年龄、各种肤色，在穷人可以久穿而不显其脏，在富人则可在里面穿着美丽的色彩，一旦有风一吹，里面的色彩便可显露出来，留给人们很大的想象余地 。
此外，在“睡”这一节里，有一段漂亮的文字论述午睡的艺术：
然而午睡之乐，倍于黄昏，三时皆所不宜，而独宜于长夏 。非私之也，长夏之一日．可抵残冬二日，长夏之一夜，不敌残冬之半夜，使止息于夜，而不息于昼，是以一分之逸，敌四分之劳，精力几何，其能啿此？况暑气铄金，当之未有不倦者 。倦极而眠，犹饥之得食，渴之得饮，养生之计，未有善于此者 。午餐之后，略逾寸晷，俟所食既消，而后徘徊近榻 。又勿有心觅睡，觅睡得睡，其为睡也不甜 。必先处于有事，事未毕而忽倦，睡乡之民自来招我 。桃源，天台诸妙境，原非有意造之，皆莫知其然而然者，予最爱旧诗中，有“手倦抛书午梦长”一句 。于书而眠，意不在睡；抛书而寝，则又意不在书，所谓莫知其然而然也 。睡中三昧，唯此得之 。
只有当人类了解并实行了李笠翁所描写的那种睡眠的艺术，人类才可以说自己是真正开化的、文明的人类 。
The fun of life _ _ Lin Yutang
【英汉互译散文108篇在线阅读，经典散文中英互译】Only when we know the joy of peoples life in a country can we truly understand this country, just as we only know how a person uses his leisure time can we truly understand this person. Only when a person takes a break from what he has to do and starts doing what he likes to do will his personality be revealed. Only when the pressure of society and official business disappears, the stimulation of money, reputation and ambition leaves, and the spirit can wander at will, can we see an inner person and his true self. Life is hard, politics is dirty, and business is despicable. Therefore, it is usually unfair to judge a person by his social living conditions. I found that many political villains are lovely people in other ways, and many incompetent and talkative university presidents are extremely good people at home. By the same token, I think Chinese people are much cuter when they play than when they do serious things. Chinese people are absurd in politics and naive in society, but they are the smartest and most rational in their spare time. They have so much leisure and leisure fun, and this chapter about their life is for readers who are willing to approach them and live with them. Here, Chinese people are their true selves and give their best play, because only in life will they show their best character-kindness, friendliness and gentleness. Since there is enough leisure time, what cant the Chinese do? They eat crabs, taste tea, taste springs, sing opera, fly kites, kick shuttlecocks, compare the growth of grass, paste paper boxes, guess puzzles, play mahjong, gamble, pawn clothes, simmer ginseng, watch cockfights, tease children, water flowers, plant vegetables, graft fruit trees, play chess, bathe, chat, raise birds, take a nap, eat and drink, and eat and drink. Visiting temples, climbing mountains, watching boat races, bullfighting, taking aphrodisiacs, smoking opium, wandering the streets, watching airplanes, scolding Japanese people, watching white people, wondering, criticizing politicians, chanting Buddha, practicing deep breathing, holding Buddhist gatherings, consulting fortune tellers, catching crickets, eating melon seeds, gambling on moon cakes, holding lantern festivals, burning incense, eating noodles, shooting literary tigers and raising bottles. This is because Chinese people are always so kind, kind, lively, happy, full of interest and fun. Although the educated people in modern China are always bad-tempered, pessimistic and have lost all their values, most of them still maintain a kind, kind, lively and happy character, while a few still maintain their own tastes and playing skills. This is also natural, because taste comes from tradition. People are taught to appreciate beautiful things, not through books, but through social examples, and through living in a society full of noble tastes. In the industrial age, peoples spirit is ugly anyway, while the spirit of some Chinese people-they abandon all the beautiful things in their social traditions and pursue western things crazily, but they do not have western traditions, and their spirit is even more ugly. Of all the garden houses of wealthy families in Shanghai, only one is a real Chinese garden, but it is owned by a Jew. All Chinese people are fascinated by tennis courts, geometric flower beds, neat fences, trees trimmed into circles or cones, and flowers and plants cultivated according to English letters. Shanghai is not China, but Shanghai is an ominous sign of where modern China is going. It left a bitter and astringent taste in our mouths, just like the Western-style cream cakes made by Chinese people with lard. It stimulates our nerves, just as Chinese bands play their "March, Soldiers of Christ" in the funeral procession. Tradition and taste need time to adapt to each other. Ancient Chinese people have their own tastes. We can see these traces of interest in beautiful ancient books, exquisite letterheads, ancient porcelain, great paintings and all antiques that are not influenced by modern times. When people fondle beautiful old books and appreciate the letters of literati, it is impossible to lose sight of the ancient Chinese peoples appreciation of elegance, harmony and pleasing colors. Only twenty or thirty years ago, men were still wearing robes of duck egg green and women were wearing purple clothes. At that time, crepe de Chine was also a real crepe de Chine, and there was still a market for good red inkpad. Now, the whole silk industry has closed down recently, because rayon is so cheap and easy to wash, and there is no market for red inkpad at 32 yuan an ounce, because it has been replaced by purple inkpad of rubber stamp. The ancient kindness is well reflected in Chinese essays. Essays are the product of Chinese spirit, and the pleasure of leisure life is its eternal theme. The themes of essays include the art of tasting tea, the engraving of stamps and their techniques, the appreciation of stones, the cultivation of potted flowers, how to take care of orchids, go boating on lakes, climb famous mountains, visit the tombs of ancient beauties, write poems under the moon, and appreciate the storm on high mountains-its style is always so leisurely, kind and elegant, its sincerity and humility are like talking with close friends by the fire, and its scattered spirits are like hermits clothes and pens. The whole article is permeated with the spirit of such a person: he is very satisfied with everything in the universe and himself; He doesnt have much property, but he has a lot of emotions. He has his own taste, rich life experience and secular wisdom, but he is very naive; He is full of passion, but on the surface he is indifferent to the outside world. He has a cynical satisfaction and a wise inaction; He loves simple and comfortable material life. This gentle spirit is most clearly expressed in the preface of Outlaws of the Marsh, which was entrusted to the author of the book and actually made by Jin Shengtan, a critic in the 17th century. This preface is the best example of Chinese essays in style and content, and it reads like an article devoted to "leisure and ease". Surprisingly, this article has been used as the preface of the novel. In China, people know a lot about all art, that is, the art of living. A relatively young civilized country may be committed to progress; However, in an ancient civilized country, nature is well informed in the course of life, and it is only interested in how to live a good life. As far as China is concerned, it is more natural to emphasize the art of life because of its humanistic spirit, which regards man as the center of everything and human happiness as the end of all knowledge. But even if there is no humanism, an ancient civilization will definitely have a different value scale. Only it can know what is "lasting pleasure in life", that is, those sensory things, such as food, house, garden, women and friendship. This is the essence of life, which is why ancient cities like Paris and Vienna have good chefs, excellent wines, beautiful women and wonderful music. After the development of human intelligence to a certain stage, people feel that there is no way out, so they are unwilling to study any more problems, but indulge in the pleasures of secular life like Omar Kaiyang. Therefore, if any nation doesnt know how to eat like the Chinese and how to enjoy life like them, then, in our eyes, this nation must be rough and uncivilized. In Li Li Wengs works (17th century), there is an important part devoted to the study of the pleasure of life, which is a pocket guide for Chinese peoples living art, from the separation of residence and garden, interior decoration and boundary wall to the guidance of womens dressing, beauty, makeup, cooking art and food, the way for the rich and the poor to seek fun, the way to relieve sorrow and boredom all the year round, the moderation of sexual life, the prevention and treatment of diseases, and finally the feeling This chapter contains more knowledge of medication than the pharmacy courses in medical universities. This hedonist dramatist and great comedy poet wrote his own words. Here we give some examples to illustrate his thorough views on the art of life, which is also the essence of Chinese spirit. Li Li Weng made a careful and humane study on flowers, trees and their appreciation of art, and then made the following exposition on willow trees: Liugui hangs, but if you dont hang, you can have no willow. Wicker is long, but if it is not long, it will not be graceful, and it is useless to hang it. This tree is home to cicadas, and birds gather. Long summer is not lonely, and when it is heard, all trees are active, and Gao Liu is the most. In short, planting trees is not only for entertainment, but also pleasing to the ear. Sometimes you can see without entertaining. To be on the bed; The ear is always unhappy. The loveliest bird is not when people sit, but when they sleep. Bird sounds should be heard, and everyone knows it; However, because of its independence, people do not observe it. Birds defense is always there. After Mao Chen, everyone starts, and people start and birds dont feel safe. Worry about suffering all ones life, although you cant sing if you want to, you cant have a good voice if you want to, so its not suitable for the day. Xiao is when people dont get up, that is, when they get up, there are only a few people. Birds have no heart to prevent trouble, and they can do what they can. And one night, itching in the heart, so far all think of teasing, the so-called "dont sing, have, blockbuster" is also, this is suitable for Xiao also alone. Zhuangzi is not a fish, he can know the joy of fish; Dai Li Weng is not a bird, but can know the love of birds. All songbirds should take Yu as their confidant. Planting trees is full of joy, but it is not convenient for elegant people. There is also a section: the branches and leaves are redundant and do not leak moonlight. Its not enough to blame those who dont see each other every other. However, bandits and trees are careless, but people are careless. Make at the beginning of planting, prevent this, and leave a line for more than a day, waiting for the moon to haunt, then day and night are benefited by it. On the issue of womens clothing, he also has his own wise opinions: Womens clothes are not expensive but clean, not expensive but elegant, not commensurate with their home, but expensive and suitable for their appearance ... Today, try to take fresh clothes once, so that several young women will take them one after another. There must be one or two to see, one or two to see, and one or two not to see, with their complexion commensurate with the color of clothes, they are not commensurate with each other. Make the noble womans complexion unsuitable for literary grace, but suitable for sorrel, and she will want to go to sorrel and be literary grace, not so much as her complexion. ..... About the whitest and tenderest complexion, and the lightest posture, it is not suitable: the lighter the color, the lighter the color; The essence of clothes is charming, and the coarseness of clothes is more charming ... But how many people are there today? A little closer to Chinese timber. That is to say, when you wear clothes, you should not mix colors. Remember what I saw when I was a child. Those who have few women are still silvery and pink, and those who are a little older are still white. In a short time, silver, pink and peach all turn bright red, white and blue, then red and purple, and blue and azurite. After Gao Dingge, azurite and purple are rare, and no matter how few men and women grow, they are all dressed in blue. Li Daiweng went on to discuss the great value of black. This is his favorite color. It is suitable for all ages and colors. It can be worn by the poor for a long time without being dirty, while the rich can wear beautiful colors inside. Once the wind blows, the colors inside can be revealed, leaving people with great room for imagination. In addition, in the "sleep" section, there is a beautiful text on the art of taking a nap: However, the pleasure of taking a nap is twice as good as dusk, and it is not suitable for three seasons, but only suitable for long summer. Its not private, its a long summer day. It can be worth the second day of the winter, the night of the summer, and not the middle of the winter, so that it can stop at night, but never stop at day, which is a one-point escape, a four-point effort of the enemy, and a geometric energy. Can it be? When the weather is hot and cold, there is no tireless person. Tired to sleep, hungry to eat, thirsty to drink, health plan, not good at this. After lunch, just over an inch, once the food is gone, then wandering near the couch. And dont have the heart to find sleep, find sleep, sleep is not sweet. Will be in something first, things not finished and suddenly tired, people come to recruit me. Taoyuan and Tiantai are wonderful places, which were originally not intentionally created, but they are not known. In the old favorite poem, there is the phrase "When you are tired, you can throw a book and have a long dream". Sleeping in books means not sleeping; If you throw a book and sleep, you are not interested in the book, so-called dont know it. Sleep in ignorance, the only way to get it. Only when human beings understand and practice the sleeping art described by Li Li Weng can they say that they are truly civilized and civilized human beings.
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