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以下歐美電影榜英文介紹

 

If the infliction of pain and misery is, as I believe, the worst form of crime, this retention of war and poverty is the gravest of our social transgressions. But the guilt of our generation in regard to these two crimes is very unequal. The way to abolish war is clear, but the remedy of this other open sore of our social organism, a poverty which stunts and embitters the lives of millio

I cannot forbear, under this head, quoting entire another passage from the author, from whom I have substantially drawn many of the foregoing observations.

『Rules, however, are best taught by examples; and I shall, therefore, proceed to mention some facts that have fallen under my own notice, or been communicated to me from authentic sources, illustrative of the practical consequences of infringing the law of hereditary descent.

f his benefactor. But after the adoption

of the two Cæsars, the emperors themselves, retiring to a less

laborious scene of action, devolved on their adopted sons the

defence of the Danube and of the Rhine. The vigilant Galerius

was never reduced to the necessity of vanquishing an army of

barbarians on the Roman territory. The brave and active

Contsantius delivered Gaul from a very furious inroad of the

Alemanni; and his victories of Langres and Vindonissa appear

to have been actions of considerable danger and merit. As he

traversed the open country with a feeble guard, he was

encompassed on a sudden by the superior multitude of the

enemy. He retreated with difficulty towards Langres; but, in

the general consternation, the citizens refused to open their

gates, and the wounded prince was drawn up the wall by the

means of a rope. But, on the news of his distress, the Roman

troops hastened from all sides to his relief, and before the

eveni

in the next instant, he immediately began to chant the words to a magical spell.

repared liquid inside. Using the secret liquid ingredients of their clan along with mountain spring water would definitely produce optimal tempering results.

litary camps dotted the land like a series of mountain ranges, limitless and without end. This enormous army was, however, quite organized.

But in front of the military camp, there was a vast expanse of empty land.

「Hey, Uncle Rand [Lan’te]. If the army of magical beasts attack, will we be able to hold?」 An armored young man who looked to be in sixteen or seventeen said in a soft voice.

Next to him was a muscular, bearded man. Removing a small flagon of liquor from his pouch, he took a small swig, then laughed loudly. 「Relax. This time, in addition to the elite troops of our Kingdom of Hess, the knights of the Radiant Temple have been sent by the Radiant Church, along with many lord magi. Don’t worry. The spells of magi are quite powerful.」

「Right.」 This was the young man’s first battle. Hearing the words of the veteran, he felt slightly steadier.

But that muscular man was sighing to himself inside. Because he, in fact, had seen how vicious and powerful magical beasts were. If thousands or tens of thousands of magical beasts charged towards them, the only way humanity would be able to survive was by paying a price in blood.

「Roaaaar!」

Suddenly, a low growl could be heard coming from an extremely far distance.

「Uncle Rand, I think I heard something.」 The young man was growing nervous.

「It’s fine.」 Rand said loudly, but suddenly, Rand squinted and looked to the south. Atop that barren, empty plain, a countless number of thickly clustered dots could be seen.

「Magical beasts. A horde of magical beasts!」

From another part of the military camp, a shrill cry rang out. Instantly, the entire military camp began to move. From the highest ranking generals to the lowest level soldiers, everyone heightened their vigilance.

The entire 800,000 man army was preparing to do battle.

「So, so many!」 Many human soldiers, upon seeing the horde of magical beasts off in the distance, couldn’t help but suck in a cold breath. From far away, countless Vampiric Iron Bulls had formed into a series of formation lines. Their muscles knotted, they were charging towards the 

, in exercising these in harmony with intellect, and especially in acquiring the habit of admiring, loving, and yielding obedience to the Creator and his institutions. This last object is of vast importance. Intellect is barren of practical fruit, however rich it may be in knowledge, until it is fired and prompted to act by moral sentiment. In my view, knowledge by itself is comparatively worthless and impotent, compared with what it becomes when vivified by elevated emotions. It is not enough that intellect is informed; the moral faculties must simultaneously cooperate; yielding obedience to the precepts which the intellect recognises to be true. One way of cultivating the sentiments would be for men to meet and act together, on the fixed principles which I am now endeavoring to unfold, and to exercise on each other in mutual instruction, and in united adoration of the great and glorious Creator, the several faculties of Benevolence, Veneration, Hope, Ideality, Wonder, and Justice. The reward of acting in this manner would be a communication of direct and intense pleasure to each other; for I refer to every individual who has ever had the good fortune to pass a day or an hour with a really benevolent, pious, honest, and intellectual man, whose soul swelled with adoration of his Creator, whose intellect was replenished with knowledge of his works, and whose whole mind was instinct with sympathy for human happiness, whether such a day did not afford him the most pure, elevated, and lasting gratification he ever enjoyed. Such an exercise, besides, would invigorate the whole moral and intellectual powers, and fit them to discover and obey the divine institutions.』

[34]

You will study, and obey the moral laws of the universe, of which you are a part, because you are moral beings, and because obedience to these laws constitutes the tie of affinity between you, the higher orders of being and the divinity. You will respect them, because it is the glory of your nature, that you alone, of all creatures below, are morally subject to them. Laying out of the question their momentous sanctions in the eternal future, you must be aware, that the Creator has annexed pleasure to obeying them, and pain to their violation as inevitably, as gravity belongs to matter. One would think, it must be enough to determine the conduct of a being, who laid claim to the character of rational, to know, that no art nor dexterity, that no repentance nor return to obedience, can avert the consequences of a single violation of these laws; and that no imaginable present good can counterbalance the future misery, that must accrue in consequence.

In regard, for example, to the practice of the most common and every day duties, who can doubt the truth of the trite adage, honesty is the best policy? This is, in effect, no more than saying, that the moral laws of the universe are constituted upon such principles, as to make it every man’s interest to obey them. It is as certain, that they are so constituted, as that fire will burn, or water drown you; and when you understand this constitution, it marks the same want of a sane mind to violate them, as to be unable to keep out of these elements. Yet the greater portion of the species do not constantly act upon a full belief in this hackneyed maxim. They think apparently, that they can in some way obtain the imagined advantage of dishonesty and evade the connected[35] evil, not aware, that detection and diminished confidence may be avoided, for once or twice; but not the loss of self-respect, the pureness and integrity of internal principle, the certainty of forging the first link in a chain of bad habits, and a thousand painful consequences, which it would be easy to enumerate in detail. Almost every one deems that he may safely put forth every day false compliment, double-dealing, deception on a small scale, and little frauds, not cognisable by any law or code of honor. In a word, if actions are a test of the sincerity of conviction, very few really are convinced that honesty is the best policy.

We hold the man insane who should leap from a high building upon the pavement, or attempt to grapple with the blind power of the elements. But it is scarcely the subject of our remark, that the multitude about us, in the most important, as well as the minute concerns of life, live in habitual recklessness or violation of the organic and moral laws; and yet we certainly know, that whoever infringes them is as sure to pay the penalty, as he who madly places himself in opposition to the material laws. I can never present this astonishing and universal blindness in too many forms of repetition, if the effect is to bring you to view these two species of folly in the same light.

The reason clearly is, that in too many instances, men take no pains to acquaint themselves with these laws, and their bearing upon the constitution of man; or, deceived by the clamors of the inclinations, and the illusions of present pleasure and advantage, when balanced with future and remote penalties, they commit the infractions, and hope, that between the certain pleasure and the distant[36] and contingent pain, they can interpose some evasion, and sever the consequences from the fault. The expectation always ends, like the alchymist’s dream, and the projector’s perpetual motion. Even in the apprehension of the consequences, the mind is paying the penalty of an unquiet conscience, and of an abatement of self-confidence, and self-respect, penalties, which very few earthly pleasures can compensate.

When I speak of these unchangeable laws, as emanations from the divine wisdom and goodness, as transcripts of the divine immutability, and as being the best of all possible arrangements, not to be superseded, or turned from their course by the wisest of beings, you will not understand me to bear upon the consoling and scriptural doctrine of providence. I firmly believe, and trust in it; not, however, in the popular view. It would not increase my veneration for the Almighty, to suppose that his laws required exceptions and variations, to meet particular cases; nor that they would call for frequent suspensions and changes, to provide for contingencies not foreseen at the commencement of the mighty movements. Such are not the grounds of my trust in the wisdom and goodness of the Supreme Being. I neither desire, nor expect any deviation of laws, as wise and good as they can be, in their general operation, to meet my particular wishes, or those of the friends most dear to me. I expect, that none of the powers of nature will change for me; I encourage no insane hopes, that things will forego their tendencies to meet my conveniences or pleasures. Prayer is a duty equally comforting and elevating; but my prayers are not, that these fixed laws of the divine wisdom may change for me;[37] but that I may understand and conform to them. The providence, in which I believe, supposes no exceptions, infringements, or violations of the universal plan of the divine government. Miracles only seem such to us, because we see but a link or two in the endless chain of that plan. An ingenious mechanician constructs a clock, which will run many years, and only once in the whole period strike an alarm bell. It is a miracle to those who comprehend not, that it was part of the original plan of the mechanician. May we not with more probability adopt the same reasoning, in relation to the recorded miracles, as parts of the original plan of the Eternal?

Piety, established upon a knowledge of these laws, and a respect for them, and associated with veneration for their author, is rational, consistent, firm and manly. It seeks, it expects nothing in the puerile presumption, that the ordinances of a code, fitted for the whole system of the Creator, will be wrested to the wants of an insect. In docility and meekness it labors for conformity to those ordinances; in other words, to the divine will. It violates no principle, and calls for the exercise of no faith, that is repugnant to the dictates of common sense, and the teaching of common observation. Piety, founded on such views, abides the scrutiny of the severest investigation. No vacillation of the mind from varying fortunes, no questionings of unbelief, doubt and despair, can shake it. It rests firmly on the basis of the divine attributes. It holds fast to the golden chain, the last link of which is riveted to the throne of the Eternal.

Thus it seems to me indispensable, as a pre-requisite[38] to the pursuit of happiness, that the inquirer should hold large discourse with the physical, organic and moral laws; that he should carefully investigate their whole bearing upon his constitution; that he should trace all their influences on him from the first hour, in which he opens his eyes on the light, to his departure out of life. I insist the more earnestly upon this, because in these days the study of the moral relations of things seems to me comparatively abandoned. The exact and natural sciences are studied, rather, it would seem, as an end, than a means. Natural philosophy, mathematics and astronomy may be highly useful; but who will compare these sciences, in regard to their utility and importance, with those, which guide the mind to their author, which teach the knowledge of his moral laws, which instruct us how to allay the passions, to moderate our expectations, and to establish morality on the basis of our regard to our own happiness?

If, then, you would give yourself to the patient study of the natural sciences, that you may gain reputation and the ability to be useful, much more earnestly will you study regimen, exercise, temperance, moderation, cheerfulness, the benefits of a balanced mind, and of a wise and philosophic conformity to an order of things, not a tittle of which you can change, that you may be resigned, useful and happy. All knowledge, which cannot be turned to this account, either as relates to yourselves, or others, is useless.

Innumerable counsels, in relation to your habits, your pleasures and pursuits, your studies, your tastes and modes of conduct, your beau idéal of natural and moral beauty, your standard of dignity and worth of character,[39] press upon my mind, and all in some way connected with the views, which I have just taken. But I shall be able to present such of them as I may deem worthy to find a place in these letters, perhaps with most propriety and effect, as suggested in the form of notes[B] appended to the chapters of the essay of M. Droz, a paraphrase of which I now offer you.

LETTER IV.  GENERAL VIEWS OF THE SUBJECT.

Man is created to be happy.[1] His desires and the wisdom of the Creator concur to prove the assertion. Yet the earth resounds with the complaints of the unhappy, although they are encompassed with the means of enjoyment, of which they appear to know neither the value nor the use. They resemble the shipwrecked mariner, on a desert isle, surrounded with fruits, of the flavors and properties of which he is ignorant, as he is doubtful whether they offer aliment or poison.

I was early impelled to investigate the character and motives of the crowd around me, eagerly rushing forward in pursuit of happiness. I soon noted multitudes relinquishing the chase in indolent despondency. They affirmed to me that they no longer believed in the existence of happiness. I felt an insatiate craving, and[40] saw life through the illusive coloring of youth. Unwilling to resign my hopes, I inquired of others, who seemed possessed of greater strength of mind, and more weight of character, if they could guide me to the place of happiness? Some answered with an ill-concealed smile of derision, and others with bitterness. They declared that in their view the pleasures of life were more than counterbalanced by its pains. Because they were disappointed and discouraged, they deemed that their superior wisdom had enabled them to strip off the disguises of life, and contemplate it with sullen resignation.

I remarked others in high places, whose restless activity and brilliance dazzled the multitude and inspired envy. I eagerly asked of them the secret of happiness. Too proud and self-satisfied to dissemble, they made little effort to conceal their principles. I saw their hearts contracted by the vileness of egotism, and devoured with measureless ambition. A faithful scrutiny, which penetrated beyond their dazzling exterior, showed me the righteous reaction of their principles, and convinced me that they suffered according to their deserts.

Weary and disheartened, I left them, and repaired to the class of stern and austere moralists. They represented the world to me as a melancholy and mysterious valley, through which the sojourner passes, groaning on his way to the grave. Their doctrines inspired me at once with sadness and terror. I soon resumed the elastic confidence of youth, and replied, 『I will never believe that the Author of my being, who has imaged in my heart such pure and tranquil pleasures, who has rendered man capable of chaste love, and of friendship in its sanctity, who has formed us innocent before we[41] could practise virtue, and who has connected the salutary bitterness of repentance with errors, has unalterably willed our misery.』

Thence I passed to the opposite extreme, and accosted a gay and reckless throng, whose deportment showed that they had found the object of my pursuit. I discovered them to be fickle by character, and vacillating from indifference. They had only escaped the errors of the moralists, by substituting, in place of their austere maxims, enjoyments without any regard to consequences. I asked them to point me to happiness. Without comprehending the import of my question, they offered me participation in their pleasures. But I saw them prodigal of life, dissipating years in a few days, and reserving the remnant of their existence for unavailing repentance.[2]

In view of so many observations, I abandoned the idea of guiding my researches by the counsels of others; and began to inquire for the secret in my own bosom. I heard the multitude around me complaining, in disappointment and discouragement. I resolved, that I would not commence the pursuit of happiness by servilely following in their beaten path. I determined to reflect, and patiently investigate a subject of so much moment. I detected at once the error of the common impression, that pleasure and happiness are the same. The former, fickle and fleeting, assumes forms as various as human caprice; and its most attractive charm is novelty. The object which gives it birth today, ceases to please, or inspires disgust tomorrow. The perception of happiness is not thus changeable and transient. It creates the consciousness of an existence so tranquil and satisfying,[42] that the longer we experience it, the more we desire to prolong its duration.

Another mistaken, though common impression is, that the more profoundly we reflect, and make the pursuit of happiness a study, the less we shall be likely to enjoy. This is an error not only in regard to happiness, but even pleasure. If it be innocent and exempt from danger, to analyze it, and reason upon it, so far from diminishing, prolongs the delight, and renders it higher. Without reflection we only skim its surface; we do not penetrate, and enjoy it.

Let us observe the few, who have acquired the wisdom to enjoy that existence, which the multitude waste. In their festal unions of friendship, let us mark the development of their desire to multiply the happy moments of life. By what ingenious and pleasant discussions do they heighten the charms of their condition! With what delicacy of tact do they analyze their enjoyments, to taste them with a more prolonged and exquisite relish! With what skill do they discipline themselves sometimes to efface the images of the future, that nothing may embitter, or distract their relish of the present; and sometimes to invoke remembrances and hopes, to impart to it still brighter embellishments!

Contrary to the prevalent impression, I therefore deem that, to reflect much upon it, is one of the wisest means in the pursuit of happiness. The first analysis of reflection, it is true, dispels the charm with which youth invests existence. It forces the conviction upon us, that the pleasures of life are less durable, and its forms more numerous and prolonged, than we had anticipated. The first result of the process is discouragement.[43] But, as we continue to reflect, objects change their aspect a second time. The evils which at the first glance seemed so formidable, lose a portion of their terrific semblance; and the fleeting pleasures of existence receive new attractions from their analogy to human weakness.

They mistake, too, who suppose that the art on which I write has never been taught. The sages of Greece investigated the science of happiness as eloquently and profoundly, as they studied the other sciences. They wisely held the latter in estimation only so far as they were subservient to the former. In all succeeding ages there have arisen a few thinking men, who have regarded all their faculties, their advantages of nature and fortune, their studies and acquirements, not as ends in themselves, but as means conducive to the right pursuit of happiness.

So long a period has elapsed since this has been a subject of investigation, that when the opinion is advanced that this pursuit may be successfully conducted by system, its rules reduced to an art, and thus become assimilated to those of the other arts, most men are utterly incredulous.[3] No truth, however, is more simple. To attain to a knowledge of the rules, it is only requisite, as in the other arts, that there should be natural dispositions for the study, favorable circumstances, and an assiduous investigation of the precepts.

The influence of fortunate dispositions for this study is chiefly discernible in men of marked and energetic character. Some are endowed by nature with such firmness and force of character, that misfortune cannot shake them. It slides, if I may so speak, over the surface[44] of their stoical hearts, and the shock of adversity inspires them almost with a sort of pleasure, calling forth the conscious feeling of power and independence for resistance. But we observe the greater number shrinking from affliction, and even images of sadness, enjoying the present without apparent consciousness, and forgetting the past without regret. Always fickle and frivolous, they evade suffering by recklessness and gayety. The most perfect organization for happiness[4] imparts at the same time great force to resist the pains of life, and keen sensibility to enjoy its pleasures. I am aware that great energy and quick sensibility are generally supposed to be incompatible qualities; I have, nevertheless, often seen them united. I would lay down precepts, by which to obtain the combination. By a more perfect education, it is hoped that, in the ages to come, this union may become general.

Perhaps some will ask, if he who thus assumes to teach the art of happiness has himself learned to be constantly happy? Endowed with a moderate share of philosophy, and aided by favorable circumstances, I have thus far found the pleasures of life greatly overbalancing its pains. But who can hope felicity without alloy? I would not conceal that I have had my share of inquietudes and regrets; and I have sometimes forgotten my principles. I resemble the pilot, who gives lessons upon his art after more than one shipwreck.

LETTER V.  OUR DESIRES.

It can easily be shown that this national organisation of employment, with graded in

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