P.23 II. EARTH-BOUND
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（II. 土的牽絆）
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1. The situation then is this: man wants to live, but he still must live upon this earth. All questions of living in heaven must be brushed aside. Let not the spirit take wings and soar to the abode of the gods and forget the earth. Are we not mortals, condemned to die? The span of life vouchsafed us, threescore and ten, is short enough, if the spirit gets haughty and wants to live forever, but on the other hand, it is also long enough, if the spirit is a little humble. One can learn such a lot and enjoy such a lot is seventy years, and three generations is a long, long time to see human follies and acquire human wisdom. Anyone who is wise and has lived ling enough to witness the changes of fashion and mortals and politics through the rise and fall of three generations should be perfectly satisfied to rise from his seat and go away saying, “It was a good show,” when the curtain falls.
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1. （情況是這樣的：人們想要活著，可是人們只能在地上活著。所以，關於在天國活著的疑惑，先讓我們放在一邊。我們先不要去想怎樣拋卻大地，讓靈魂飛翔，與眾神同活。我們不是不朽的，而是終須一死的活物。不管我們的生命有多長，都是恩賜，上帝賜我們七十年的壽命，說短不短，足夠我們謙卑地活；要是我們的靈魂傲慢一點，想得永生，就另當別論。在七十個寒暑裡，我們能夠學習、能夠享樂、能夠見證整整三代人的興衰；作為人類，七十年足夠我們增長智慧，足夠我們活得豐盛，也足夠我們見證潮流、道德標準、政治，和人類社會的各種變遷。而當人生的布幕落下來，我們可以滿足地為這齣人類發展史站立鼓掌，說：「真精彩！」。）
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2. For we are of the earth, earth-born and earth-bound. There is nothing to be unhappy about the fact that we are, as it were, delivered upon this beautiful earth as its transient guests. Even if it were a dark dungeon, we still would have to make the best of it; it would be ungrateful of us not to do so when we have, instead of a dungeon, such a beautiful earth to live on for a good part of a century. Sometimes we get too ambitious and disdain the humble and yet dangerous earth. Yet sentiment for this Mother Earth, a feeling of true affection and attachment, one must have for this temporary adobe of our body and spirit, if we are to have a sense of spiritual harmony.
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2. （我們是地上的造物，和土地緊密地連結在一起，從塵土而生，終須回歸塵土。所以我們作為地上的過客，不應為人生不如意的瑣事煩心，應該為曾經寄居在這美麗的地球感恩。即使我們處於漆黑的牢室，也要努力尋找光明；我們絕不可以辜負生命，生命讓我們活在最好的時代裡，活在萬物豐盛的土壤上，我們必須珍惜所有。有時候，我們因為得到太多而想要苛索更多，貪婪讓我們忘記了謙卑，忘記了大地的恩典；可是我們還是依附著大地，受大地之母孕育，我們的靈與肉，連同我們的情感，和大地緊密相連；這是我們的靈和萬物之間的一種共相。）
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3. We have to have, therefore, a kind of animal skepticism as well as animal faith, taking this earthly life largely as it is. And we have to retain the wholeness of nature that we see in Thoreau who felt himself kin to the sod and partook largely of its dull patience, in winter expecting the sun of spring, who in his cheapest moments was apt to think that it was not his business to be “seeking the spirit,” but as much the spirit’s business to seek him, and whose happiness, as he described it, was a good deal like that of the woodchucks. The earth, after all is real, as the heave is unreal: how fortunate is man that he is born between the real earth and the unreal heaven!
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3. （因此，我們也有近乎動物性的懷疑精神，以及動物性的原始信仰，能夠覺知大地上萬物的生命同樣偉大。我們要保守自己的心性，像梭羅一樣堅忍，像梭羅那樣和大地緊密連繫在一起，在寒冬裡等待春日的陽光；梭羅在最不被重用的日子裡，仍然堅守著他的信念，確信：不是人尋找靈，而是靈住進了我的心房。而梭羅認為，快樂該如同土撥鼠鑽洞一樣輕鬆自得。大地上的一切，終究是切實的，天國卻是遙不可及；要是人能夠生在大地和天國之間，活在真實和虛妄之間，你說，那該是有多好！）
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4. Any good practical philosophy must start with the recognition of our having a body. It is high time that some among us made the straight admission that we are animals, an admission which is inevitable since the establishment of the basic truth of the Darwinian theory and the great progress of biology, especially bio-chemistry. It was very unfortunate that our teachers and philosophers belonged to be so-called intellectual class, with a characteristic professional pride of intellect. The men of the spirit were as proud of the spirit as the shoemaker is proud of leather. Sometimes even the spirit was not sufficiently remote and abstract and they had to use the words, “essence” or “soul” or “idea”, writing them with capital letters to frighten us. The human body was distilled in this scholastic machine into a spirit, and the spirit was further concentrated into a kind of essence, forgetting that even alcoholic drinks must have a “body” – mixed with plain water – if they are to be palatable at all. And we poor laymen were supposed to drink hat concentrated quintessence of spirit. This over-emphasis on the spirit was fatal. It made us war with our natural instincts, and my chief criticism is that it made a whole and rounded view of human nature impossible. It proceeded also from an inadequate knowledge of biology and psychology, and of the place of the sense, emotions and, above all, instincts in our life. Man is made of flesh and spirit both, and it should be philosophy’s business to see that the mind and body live harmoniously together, that there be a reconciliation between the two.
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4. （所有優秀的實踐哲學必須從「承認我們是血肉之軀」這點出發。在生物化學的層面看，當達爾文提出物種起源的進化理論成為基本事實，我們無法避免，必須直截了當地承認「我們是動物」。而我為稱之為「知識份子」的教師和哲學家們──自恃智力超群的專業人士，感到遺憾。因為那些自恃睿智，為擁有高度精神修養感到驕傲的人，其實與鞋匠為他的皮革自豪一樣──不外如是。有時候即使是「精神」這個詞語，也不足夠描述那些既抽象又遙遠的想像，於是那些睿智的人們便用「本質」、「靈魂」、「概念」等等沉重的字眼來嚇唬我們。人類的肉體在學術研究的層面上昇華成虛無的「精神」，而「精神」這個詞語又被深化成「本質」一類的形容，研究人員幾乎忘記了，即使是酒精飲料也必須有真實的「肉體」──用以摻和的液體──使它變成使人愉悅的飲料。而這些研究人員，卻認為我們這些不幸的世俗人，應是要喝下這經過昇華和內化的「精神」。這種過度強調「精神」的想法是致命的。它讓我們和自然的直覺與本能割裂、對立，而我認為，這致命的錯誤，使我們無法好好認識人性，建立對人類的全面的認知和審視。這個錯誤也使到心理學和生物學的發展濟後，無法正確認識我們的感官和情緒。更要命的是，它使我們無法覺知生命。人類是由靈和肉組成的，哲學家務必結合這兩種要素思考，才能修好長久以來的靈肉割捨。）
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