能给人以震撼
能给人以感悟
能给人以启迪
能给人以方向
能给人以力量
其他
打卡学翻译 06 | 西南联大英文课 | 独处是一种能力 （附 耶鲁校长2017年毕业演讲：越社交越孤独）
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Introduction
The secret of a good old age is simply an honorable pact1 with solitude。
一个幸福晚年的秘决不是别的，而是与孤寂签订一个体面的协定。
The past was a lie, that memory has no return, that every spring gone by could never be recovered, and that the wildest and most tenacious3 love was an ephemeral truth in the end.
过去都是假的，回忆是一条没有归途的路，以往的一切春天都无法复原，即使最狂乱且坚韧的爱情，归根结底也不过是一种瞬息即逝的现实。
汉译英
独处是一种能力
Practising Solitude Requires Special Ability
Written and Translated by Lin Wei
[1] 随着科技的迅猛发展，人们的交往、信息的传递变得异常便利，这固然是社会的进步。但也有副作用，那便是使独处似乎越来越难了。
[1] The rapid advance of technology has made communication and transmission of data among people extremely convenient. But social progression of this kind nevertheless has a “side-effect” – solitude is increasingly becoming something that is hard to attain.
[2] 电脑、电视等，特别是手机已经成为现代人须臾不可离开的工具，它们简直革命化了人们之间的交往形式。离开了这些，有的人会发慌，不知道该做什么。人们曾经渴望独立，但现在又怕被孤立。过去认为，人的社交是一种能力，可如今发现独处其实需要更强的能力。
[2] Computers, television and especially smart phones have revolutionized the way people communicate, becoming their most intimate companions. Some may panic when they are deprived of these things. People used to long for independence but now deeply fear alienation; social intercourse was regarded as a special competence, which has now been overshadowed by the ability to be alone.
[3] 试想，一个人现在要想完全地静下来，需要克服多少来自各方信息的干扰！说“干扰”并不准确，因为它们好像又确实有用。这就需要能力—判断、平衡、处理、自制的能力。
[3] Just think how hard it is now for a person to settle down completely – he or she has to surmount interruptions from all sorts of information emitted from various sources. “Interruption” as used here may not be the right word, since the information it brings in may sometimes be useful. Judgment, a balanced approach, appropriate handling and self-control are thus sorely needed.
[4] 作为社会的人，交往和独处是两种不可或缺的生活方式。正如身体需要不断摄取能量，人的精神层面也需新信息的不断补充；但信息不等于知识、思想和情感，它需要沉淀下来，慢慢地被转化和整合，而这些不是在乱哄哄的社交而是在静静的独处中完成的。在西方，人们相信“灵魂在寂静中成长”；在中国，孔子“吾日三省吾身”方成圣人。
[4] As a social being, humans need both social intercourse and solitude, just as the body and mind require physical as well as spiritual energies and inputs. In terms of mentality, however, for information to be transformed and integrated into knowledge, thoughts and feelings as something of one’s own, serenity instead of bustle seems to be the right condition. In the Western tradition, it is believed that “the soul grows in tranquility”; in China, Confucius’ “repeated introspection on a daily basis” made him a saint.
[5] 这种转化和整合的过程，是在已有的与未有的知识和情感之间建立起联结，形成增长。故在这个意义上讲，人的独处能力，也决定了其能否有所长进。
[5] The process of transformation and integration is achieved by establishing connections between the knowledge and sentiments one already acquired with those newly received, which results in growth. In this sense, the capacity for solitude determines how well one can continuously mature in society.
[6] 世界三大宗教的创立，都是在独处中完成的：释迦牟尼独自离家后，在雅那河畔的菩提树下数日冥想，然后大彻成佛；耶稣一人在旷野里思索了四十天，然后向世人宣布了救世的好消息；穆罕默德每年斋月期间，都要去洞窟里隐居。同样，许多艺术上的杰作也是在孤独中诞生的。
[6] The three largest world religions were actually all established in solitude: Sakyamuni left home alone and meditated several days under banyan trees by the Yarra River before his great awakening produced Buddhism; Jesus contemplated in the wilderness for forty days and then declared the good news of salvation for the world; Mohammed lived in seclusion in caves during his Ramadan. Similarly, many artistic masterpieces of the world were produced in solitude.
[7] 在西方，独处又往往是与亲近大自然联系在一起的。例如，“真正的英国不在喧闹的城市而在僻静的乡村”。
[7] In the West, solitude is also deemed to put people in contact with nature. For example, as the saying goes, “The real character of England lies not in the flamboyant cities but in its quiet countryside”.
[8] 独处并不等于孤独；这是两个性质不同的概念。一个人可以在看似热闹的社交中很孤独，也可以在平静的独处中很丰富—从各个方面丰富、充实自己。“孤独的丰富”是一种理想的高尚境界。
[8]Being alone doesn’t have to be lonely – these are two different things. One may feel lonely in boisterous social contexts, or be fulfilled in isolated serenity. Thus, being enable to enrich oneself calmly and live in “solitary richness” is a noble state one can only dream of.
[9]其实，无论是在中国还是西方，“德不孤，必有邻”（孔子语），“善思者虽独不孤”（英文谚语），他们自有内在的人格魅力。而且，在两个丰富、充实灵魂之间的交流，才会是更有质量的交往。
[9] In today’s overcrowded world (both in China and in the West), “Virtue does not remain isolated” (Confucius), “He is never alone who is accompanied by noble thoughts” (English proverb) – personal charisma ultimately radiates out to attract others, and interactions between two abundant minds usually breed something more meaningful.
[10]所以，要不断体验深层次的阅读、思索与感受，就不能不培养和提高自己的独处能力。
[10] In this way, anyone wishing to enjoy indepth reading, insightful thinking and a meaningful sense of feeling, has to nurture and exercise an ability to practise solitude.
来源：《中国翻译》2017年第2期
导读
微妙之处寻等值
林巍 赵友斌
“等值”（equivalence）、“ 等值翻译” （equivalent translation）是译界的著名概念，学者们进行了多方面的研究，提出过各种见解，然而在翻译实践中每次又会有新的发现。
就实质而言，仍源于美国翻译理论家雅各布森（Jakobson）的著名论断，即“不同之中觅等值”（equivalence in difference），而“代码单位之间通常不存在完全的对等”（There is ordinarily no full equivalence between code-units） （Jakobson，2004 ：139），于是其中便大有文章，因为这个“不同”可指种类、性质、层面、维度等方面，对此有学者将其分为音位、词素、词汇、词组、句子、话语等多个方面进行等值分析（方梦之，2011：74）。然而，有一个问题横跨这些领域，那便是关于“微妙”等值的处理。
在翻译实践中，科勒（Koller，1989：186-191）将翻译对等分为五种情况，而笔者认为其中三种最为实用，即形式对等 （formal equivalence），内涵对等（connotative equivalence），语用对等（ pragmatic equivalence）。
该篇的核心词语是“独”—独处、孤独、独立、孤立等，就形式对等而言，大致可有 alone，lonely，loneliness，single，sole，only，unique，solitary，solitude，isolate，isolation等，但在理论上讲，这些还都是“可能传达性”，而“本质上，语言间的差异在其必须传达什么，而不在其可能传达什么（Languages differ essentially in what they must convey and not in what they may convey）”（Jakobson，2000 ：116）。
进一步细化到内涵对等，可发现涵义最集中的两个词汇是solitude和loneliness，其中的微妙所指，需不只从定义而更从语境中详加辨析。具体而言，solitude，其本意为“the state of being alone， especially when you find this pleasant”（ The New Oxford English Dictionary of English，2001），“ when you are alone，especially when this is what you enjoy （Longman Dictionary of Contemporary English，2009），其特性是 pleasant 和 enjoy。此类的表达，如 Carl spent the morning in solitude（那天早上卡尔一个人很清 静）；the solitude of her house on the lake（ 她湖边 那所房子的清静）；He likes solitude ； he doesn’t like big cities （他喜欢离群索居，不喜欢大城 市）；Reading well is one of the great pleasures that solitude can afford you（阅读是孤独能给你的快乐之一）；Do not like noise， to be willing to enjoy the solitude of the mind alone（ 不喜欢喧嚣， 才会愿意享受独自寂寥的心境）； She longed for peace and solitude （她渴望安宁，渴望独享清静） 等，可说都代表了这种心情。还可涉及相关的能力，如 Be able to be alone. Lose not the advantage of solitude（要有单独自处的能力，不要放过孤寂的好处）； People need a chance to reflect on spiritual matters in solitude（人们需要独处的机 会来反思精神上的事情）等。与此相关的，便 是 solitary，其意为a state of social isolation ；a disposition toward being alone，亦含有喜欢或 惯于独居的意思，如“那房子距城里几公里， 是个僻静的好地方” （The house is in a solitary spot several kilometers from city）；“她喜欢这 些独处的空闲间歇”（She loved these solitary interludes）；“ 那老人常在那儿散散步”（ The old man usually has a solitary walk） 等，故在 [8] 中的“孤独的丰富”用了solitary richness，其意 由 solitude 而来。Loneliness（ lonely）的基本特 点则是 unhappy because you are alone or do not have anyone to talk to，如 Don’t you get lonely being on your own all day?（你整天独自一人不 感到孤单吗？）；他孤单单地生活着，朋友很少 （He lives a lonely life with few friends）等。
那么， solitude 与loneliness 的根本区别何 在？也许在这些句子中可见端倪：The motif of the book is that “solitude is the richness of the soul，loneliness is its poverty”（该书的主题是 “孤独是灵魂的财富，寂寞是灵魂的贫瘠”）；Solitude is sometimes the best society（独处有 时是最好的状态）；Solitude restores body and mind. Lonelinesss depletes them （独处滋养身心，孤独则消耗殆尽），颇显褒贬色彩。对此，美国 心理学家马拉诺（Hara Estroff Marano）有过 深入研究，做出这样的论断：There is a world of difference between solitude and loneliness, though the two terms are often used interchangeably. From the outside, solitude and loneliness look a lot alike. Both are characterized by solitariness. But all resemblance ends at the surface. Loneliness is marked by a sense of isolation. Solitude, on the other hand, is a state of being alone without being lonely and can lead to self-awareness. Solitude is the state of being alone without being lonely. It is a positive and constructive state of engagement with oneself. Solitude is desirable, a state of being alone where you provide yourself wonderful and sufficient company. Solitude is a time that can be used for reflection, inner searching or growth or enjoyment of some kind. Deep reading requires solitude, so does experiencing the beauty of nature. Thinking and creativity usually do too.（在solitude 和loneliness之间有着天壤之别，尽管二者常会混用。外人看来两个词很相像，都以独处为特性，但这种相似只是表面的。Loneliness是一种孤独感，而solitude则是一种虽处独自状态，但并不孤单，而是充满自我意识，是一种积极性、建设性的自我整合阶段。独处是一种理想状态。独处时有大量美妙的事可做—反省、自悟，不断成长，或品味事物；深度阅读、体验自然之美、思考、创作等，同样需要独处。）可谓在词义层面对作了较为清晰的辨析。
进而，是其性质方面的探讨：Solitude suggests peacefulness stemming from a state of inner richness. It is a means of enjoying the quiet and whatever it brings that is satisfying and from which we draw sustenance. It is something we cultivate. Solitude is refreshing; an opportunity to renew ourselves. In other words, it replenishes us. Loneliness is a negative state, marked by a sense of isolation. One feels that something is missing. It is possible to be with people and still feel lonely – perhaps the most bitter form of loneliness. Loneliness is harsh, punishment, a deficiency state, a state of discontent marked by a sense of estrangement, an awareness of excess aloneness. Solitude is something you choose. Loneliness is imposed on you by others.（Solitude 是从内在丰富状态里外溢出的平静，是享受平静的一种方法，使我们从中得到满足，为继下去。Solitude需要培养，它也是一种更新，一种自我增值的机会，或称之为“自我充电”。而loneliness则是一种具有孤独感的消极状态，令人若有所失；而最让人痛苦的事，可能莫过于和人们在一起时仍然感到孤独。Loneliness是严厉的、具有惩罚性、有缺陷的状态，让人感到因被疏离和极度孤单而不安。独处是自愿的，而孤独则是被迫的。）
原来这是人的正常生活所需要的：We all need periods of solitude, although temperamentally we probably differ in the amount of solitude we need. Some solitude is essential; It gives us time to explore and know ourselves. It is the necessary counterpoint to intimacy, what allows us to have a self worthy of sharing. Solitude gives us a chance to regain perspective. It renews us for the challenges of life. It allows us to get (back) into the position of driving our own lives, rather than having them run by schedules and demands from without.（Marano，2008：125）（我们都需要“独处期”，尽管因个人气质不同，所需独处的时间亦有不同。有些独处是必须的，因为可使我们有时间去深思自己。我们同样需要抗拒亲密，只与他人部分地分享。独处可使我们重获视野，打起精神迎接生活的挑战，把命运重新掌握在自己手里，而不至于总是让外部的计划、要求牵着走。）故在[8]中，对于“独处并不等于孤独；这是两个性质不同的概念”译为Being alone doesn’t have to be lonely – these are two different things，此处的lonely 显然是有贬义的，若客观状态则完全 可以 alone，即只是自己过活（ Having no one else present；on one’s own），如《圣经》写道：And the Lord God said, it is not good that the man should be alone: I will make him an help meet for him （Bible genesis，2 ：18）（单独生活不好，我要为他造一个合适的伴侣，做他的内助）。对于接下来的“一个人可以在看似热闹的社交中很孤独，也可以在平静的独处中很丰富”，其中的“社交”一般用social intercourse，但这里不应仅以 形式为对称，而应考虑到在 solitude 和loneliness 之间的语用对等（pragmatic equivalence），以更 显其褒贬对比色彩，故用了social context，其本 意为 the immediate physical and social setting in which people live or in which something happens or develops。而接下来“孤独的丰富”中的“孤独”实则亦有褒义，虽并未用solitude（而是用了solitary richness），如前所述；而亚里士多德 的名言Solitary man is either a beast or an angel （离 群索居者，或凶如野兽，或善如天使），此处可作 一注脚。而[9] 中的英文谚语“ He is never alone who is accompanied by noble thoughts”（善思者虽独不孤）也可显出alone的微妙的褒贬色彩。
[9]中的“德不孤，必有邻”此处的“孤”可理解为与外界隔离，对他人无影响，故未用上述词语，而是用了isolate，其意主要为to separate somebody or something physically or socially from other people or things ；put someone or something in isolation 等。如，His phenomenal early success isolated him from his friends （他年纪轻轻就为成功人士了，这使他在朋友中陷入 了孤立）； Retirement can often cause feelings of isolation（ 退休生活常让人感到孤独）；“生活在与社会隔绝状态中的老人”（Elderly people living in social isolation）；Do not isolate yourself from others（不要把自己孤立起来）；We should never isolate ourselves from the masses（我们 永远不能脱离群众）；It is impossible to isolate political responsibility from moral responsibility （政治和道德责任是不可分割的）等，故将该句译为“ Virtue does not remain isolated”。
与该词紧密连用的是alienate（alienated，alienation），其本意为to make somebody less friendly or sympathetic towards you ；alienate somebody（from something/somebody）to make somebody feel that they do not belong in a particular group （The New Oxford English Dictionary of English，2001），如His comments have alienated a lot of young voters（他的言论使许多年轻选民远离了他），故在[2]中（人们曾经渴望独立）“但现在又怕被孤立”，用了alienation。与此相关的，ageofalienation（孤独时代），即是指现代社会一方面人们之间的沟通日益便利，但同时人们变得愈加孤独、被疏离、异化，该术语被广泛运用于哲学、心理学、社会学、宗教学、经济学等，形成了一种个人感觉中的“疏离状态”（an objective state of estrangement or separation ；the state or feeling of the estranged personality）等。美国著名心理学 家弗洛姆 （Eric Fromm）有此论断： The disease of a modern human being, who is estranged from herself, from her feelings, from her fellow men and from nature: alienation from both inside and outside ourselves（这是一种现代人的病态，把自己与自我感觉、与同伴、与自然分离开来，即与内外的自我统统隔离开来）。此外，在[6]中，又将其变通为 in seclusion。
就语用等值而言，如图里指出的，Every translation as a concrete act of performance（ Toury，1980 ：28）（每一翻译都是具体行为），而 Substituting messages in one language not for separate code-units but for entire messages in some other language（ Jokobson， 2000： 138）（替代另一 种语言中的信息，不是孤立的代码单位，而是完 整的意思）。进而言之，Translation involves far more than replacement of lexical and grammatical items between languages...Once the translator moves away from close linguistic equivalence, the problems of determining the exact nature of the level of equivalence aimed for begin to emerge（Bassnett，1991 ：25）（翻译远不只是语言之间词汇和语法单元的替换，……而一旦译者不再仅仅考虑语言层面的严格对等，那么如何判定期望实现对等层面的确切效果便成了问题）。对此，美国翻译学家兰德斯（Landers）以葡语为例（其实中文 亦如是）加以说明：“Nāo vou lá”（我不去那里） 可译为：I do not go there / I don’t go there / I am not going there / I’m not going there / I shall not go there / I shan’t go there / I will not go there / I won’t go there / I am not going to there / I’m not going to go there / I ain’t going there / I ain’t goin’t there （Landers，2008：8）等，其中可以体现多种元素， 如情感、语气、身份、心境、环境、时间、地域、 口音、人际关系等等。
结合中英翻译，林语堂曾以“对他很佩服”一句为例，说明在比较典型的不同语境中至少可以有三种译文（林语堂，2009 ：492）。
I admire him greatly. （通常情况、一般语气） [ 形式对等]
I admire him profoundly.（ 相互比较、理性分 析） [内涵对等]
I take off my hat to him. （文学表述、感情色 彩） [语用对等]
其中的“形式对等”多指语言文字层面的 对应性，“内涵对等” 更注重词义深层的联结， 而“语用对等”则体现更大的灵活性和情感化。
这一点，体现在本文中“能力”的翻译，便 有许多微妙之处。如，标题中的（独处是） “一种能力”，在中文里是一般性的，但考虑到其与 “社交能力”相比的特殊语境，故用了 special ability ；而在[2] 中，则又有 special competence 和ability 等。然而，在[3] 中的（这就需要）“能力”，是由四部分组成的，不是一个 ability 可以等值的，故需分解开来，由correct judgment，a balanced approach， appropriate handling and selfcontrol 来共同完成。此外，[3] 中“一个人现在 要想完全地静下来”，实则指的也是一种能力， 但又不适用 ability，capacity，competence 等，因而用了settle down，以示不易。
此种情况下的对等，在源语与译语之间可以拉开的距离可以是很大的，而越具中文特色的表述，这一特点便越明显。如，“自古而今，马在中华民族文化中都是美好寓意的代表，如：马到成功、万马奔腾、兵强马壮等等”，若只注重形式和内涵的对等，便很容易译成这样的模式：...to win success immediately upon the arrival of the horses;...ten thousand horses gallop forward;...strong soldiers and sturdy horses。不但罗嗦、重复，也与英文的表述形式相拗，故 不如变通为：Since ancient times, the horse has been bestowed goodwill implications in Chinese culture. When the word ma（horse）is used in an idiom, it usually means instant success and powerful strength，其马之寓意涵在后两句之中。又如，翻译著名的禅宗四句格言：“教外别传，不立文字；直指人心，见性成佛”，若囿于形式、涵义的对等，便很容易陷入此种句式：outside the scriptures；special transmission ；no words are written / no dependence on ；pointing straightly to human heart/seeing human nature， becoming Buddha等。其实，这里不妨将几种 对等打通，在完全理解其意的基础上，对此 加以整合：Special transmission，outside the scriptures，with no dependence on words and letters；A direct pointing at the human mind ； Seeing into one’s own nature and attaining Buddhahood 等。
可见，Equivalence is no longer a set of criteria which translations have to live up to, but is rather the group of features（termed the equivalence postulate）which characterizes the particular relationships linking each individual TT with its ST:“ when considered from TT’s point of view, equivalence is not a postulated requirement, but an empirical fact, like TT itself.”（ Toury，1980：39）（“等值”不再是不断更新的一套标准，而是一种组合特性—可称之为“假设等值”，使得译文与原文之间形成了一种特殊的关系。因而，“从译文的角度评判，等值已不是一种规定的要求，而是如其结果本身，是一种经验性的尝试。”）
正是由于原文和译文间存在着的“组合特性”及前面所述的“对等层面的确切效果”，才使得二者在多种维度上存在着微妙等值关系。除了上文所做的词语分析，在一些具体表述上，亦不乏这种处理。如，[2]中“过去认为，人的社交是一种能力，可如今发现独处其实需要更强的能力”，其中“需要更强的能力”未译成which requires stronger capability 等，而是化解为 which has now been overshadowed by the ability to...，更显自然；[5]中，“故在这个意义上讲，人一个的独处能力，也决定了其能否有所长进”，将“有所长进”变通为mature，并在句尾加上定语insociety，以使其意更加完整；[8]中，“从各个方面丰富、充实自己。‘孤独的丰富’是一种理想的高尚境界”，本为两句，译文不但将其整合为一句，而且在最后加上one can only dream of，以更明其意，为增词不增意；[9]中，“其实，无论是在中国还是西方”，未必译成 In fact, whether in China or in the West，因这里主要是就孤独涵义而言的，故不妨稍加释意：In today’s overcrowded world（ both in China and in the West）；同时，“他们自有内在的人格魅力”，未简单地译成 they have their personal charisma，而是将其展开为 personal charisma ultimately radiates out to attract others，使其更有表现力，而“更有质量的交往” 也未译成其书面意思communication of quality，而为 interactions between two abundant minds usually breed something more meaningful，使其内 涵更加饱满。
总之，翻译中的这种微妙等值处理，是在多个层面、维度上进行的；除了形式对等、内涵对等之外，在语用对等方面尤其变化多端、细致入微，需要额外功力。
耶鲁校长2017年毕业演讲：越社交越孤独
2017 grade graduates, family members and friends, today is very happy to be with you, this is full of joy and hope of the day, and I also with a sense of pride today.
2017年级毕业生，家庭成员和朋友们，今天很开心能和你们在一起，这是充满了喜悦和希望的一天，并且我今天也怀着一种自豪感。
This is a beautiful Yale tradition, now please allow me:
这是一个美好的耶鲁的传统，现在请允许我：
Please all the family members who got up here to witness the 2017 outstanding Yale students graduation ceremony.
请所有在座的家庭成员们起身，共同见证2017届杰出的耶鲁学子的毕业典礼。
Now, please 2017 graduates to support you to today's milestone in the people, please rise to pay tribute.
现在，请2017届的毕业生对支持你们走到今天的里程碑的人们，请你们起身致敬。
thank you all!
谢谢你们！
Before graduation season, I did a very important thing to fly to California and celebrate the Passover with my family (Passover.) Many of you know that it was a memorial to the Jews in Egypt for slaves and celebrated them from And by the recitation of the food called Haggadah, the Passover will reflect on this history as if they had gone through the same.
毕业季之前，我做了一件很重要的事，飞到加州，与我的家人一起庆祝逾越节（Passover）。你们中许多人知道，这是纪念犹太人在埃及为奴的节日，并且庆祝他们从束缚中解脱出来。通过朗诵名为哈加达（Haggadah）凡人礼仪文字和仪式的食物，逾越节时的每个人都会反思这个历史，就好像他们自己经历了一样。
The Passover slavery and the theme of freedom can also resonate today, just as thousands of years ago. Many contemporary Haggadot (Haggadot, Haggadah's plural quotes modern struggles, such as African Americans for liberation And civil rights, as well as today's efforts to end trafficking.
逾越节的奴隶制和自由的主题在今天也能引发人们的共鸣，正如几千年前一样。许多当代的哈加多特（Haggadot ，Haggadah的复数）引用了现代斗争，如非洲裔美国人争取解放和公民权利，以及今天为结束贩卖人口所做的努力。
My family has been using the traditional version of Haggadah from Madwell House Coffee since 1932. Obviously, this is also used by former President Barack Obama at the White House's annual banquet. Part of the day, we will be reminded, because thousands of years ago we were in the Egyptian land on the stranger, so we must welcome the stranger to our own feast. We recited, 'let all hungry The people come in and have food to eat ... so that all the people who have come to meet with us to celebrate the Passover.
我的家人自1932年以来一直使用由麦克斯韦之家咖啡公司（Madwell House Coffee）主办的传统版本的Haggadah。显然，这也是前总统奥巴马在白宫的一年一度的家宴中使用的！最让我喜欢的部分是，这天晚上，我们会被提醒，因为几千年前我们曾经是在埃及土地上的异乡人，所以我们必须欢迎异乡人到我们自己的家宴。我们背诵道，“让所有饥饿的人进来有口饭吃……让所有遇难的人都来和我们一起庆祝逾越节”。
This can be traced back a long time ago, written in Aramaic, which is the daily spoken language of most of the Middle East from 2000 to 3000. So they can easily be understood by those who accept the charity. The owner of the house may open the door, read these words to invite all the people to attend the celebration.
这种感情可以追溯到很久以前，文字是用阿拉姆语写成的，这是2000年至3000年前中东大部分时间的日常口语，所以他们可以很容易地被那些接受施舍的人所理解。过去，房子的主人可能会打开家门，诵读着这些话邀请所有经过的人来参加庆祝活动。
Remember what it feels like a stranger is not only important in the Passover. We told us in Jewish scriptures that we show good will to strangers, and Moses warned that we would never hurt a stranger, In the Exodus, we are told: 'Do not blame or oppress a stranger because you are a stranger in the land of Egypt.' In the other places of the Exodus , Which is a strange place to be written as 'alone in a foreign land of the stranger' - which became Robert Heinlein (Robert Heinlein popular sciencefiction title inspiration in the << Leviticus >> (Leviticus, In a volume in the Old Testament, we read: 'When a stranger and you live in your place, you should not be targeted everywhere, on the contrary, for the stranger who is with you, You will love him as much as he is, because you used to be a heterogeneous Egyptian land.
请记住成为一个异乡人是什么感觉，这不仅在逾越节很重要。我们在犹太经文中反复告诉我们，向陌生人表示善意。摩西五经警告我们永远不要伤害一个异乡人，在三十五到四十六章节，取决于它的翻译版本。在出埃及记中，我们被告知：“你们不要指责或者压迫一个异乡人，因为你是埃及地的异乡人。”在出埃及记的其他地方，这是在陌生的地方被写成“独在异乡的异乡人” ——这成为了罗伯特·海因莱因（Robert Heinlein）的流行科幻小说的标题灵感。在《利未记》（Leviticus，基督教圣经《旧约全书》中的一卷）中我们读到：“当一个异乡人和你在你们的地方居住的时候，你不应该处处针对，相反，对于与你同在的异乡人，你们要像他一样爱他，因为你们曾经是是埃及地的异类。”
'I am a foreigner, and you must welcome me.' Peter Rosazza, Archbishop of the Archbishop of Hartford, in the passage of this passage, did not only have this kind of care in Judaism. Inthe explanation to the Hebrew letter, we were told: 'Do not ignore the hospitality of strangers, because some people do not know it Angels do.' Imagine if all the strangers - all the foreigners are regarded as the messengers of God, how wonderful the world will be!
并不只有犹太教有这种关怀。耶稣在最后审判的寓言中说：“我是外国人，你必须欢迎我。”哈特福德大主教管区主教彼得·罗萨萨（Peter Rosazza）在对这段经文的解释中说，欢迎外国人是相当于欢迎耶稣。后来，在给希伯来书的信中，我们被告知：“不要忽视对陌生人的热情好客，因为有些人在便不知不觉中做了天使该做的事情。”想象一下，如果所有陌生人——所有的外国人都被视为是神的使者，世界将会多么美好！
The Koran also guides the Muslims: 'for your parents, close relatives or orphans, those in need, your neighbors and neighbors from the field, whether friends around you or passers-by from afar ...'
古兰经同样指导穆斯林：“为你们的父母，近亲和孤儿，有需要的人，你本族的邻居和来自外地的邻居，不管是你身边的朋友，还是来自远方的路人……”
There is an ancient Hindu scripture that 'the guest is God.' The hospitality to the guests and strangers- known as 'Manuya Ya Yana' - is based on the Vedic practice (Vedic practicedaily 'five sacrifices 'one.
有一个古老的印度教经文说：“客人就是上帝”。对客人和陌生人的款待 ——称为“马努雅雅雅娜”——是根据吠陀实践（Vedic practice）每天进行的“五大牺牲”之一。
Back to the Hebrew Bible, we find this reminder of the aphorism, the wording is different from other people: 'You do not oppress a stranger, because you know the feeling of a stranger, because you are also a stranger in the Egyptian region. The words are translated pretty, like 'because you know the heart of a stranger who travels from afar.'
回到希伯来圣经，我们发现这个提醒警句，措辞与其他人有所不同：“你不要压迫一个异乡人，因为你自己知道一个异乡人的感觉，因为你也是埃及地区的异乡人。 这句话被翻译得相当漂亮，就像“因为你懂得来自远方奔波劳累的异乡人的心”。
Psychologists call this sympathy, which is known as compassion, and associate it with morality and ethics, and if we can find the true meaning of compassion, we are more likely to be kind to others. Here we are told how to act - how do not let strangers be confused - because we can understand their feelings, their hearts.
心理学家称这种懂得他人内心的心理称为同情心，并将其与道德和伦理联系起来。如果我们能找到同情的真谛，我们更有可能善待他人。在这里，我们被告知如何采取行动 ——如何不让陌生人迷惑 —— 因为我们可以理解他们的感受，他们的心。
But it is a very easy thing to show sympathy? Not always. This is why there is no one group, no religious beliefs are in line with their own external treatment ideal one of the reasons. Exclusion and oppression has always been the prevalence of many human society When we feel lost, threatened or frightened, it is difficult for us to think about transposition. In fact, stress and uncertainty may lead us to blame others - looking for a scapegoat instead of sympathizing with them.
但是展示同情是一件很容易的事情吗？并不总是。这就是为什么没有一个团体，没有宗教信仰完全符合自己的外在待遇理想的原因之一。排外和压迫一直是许多人类社会普遍存在的特征。当我们感到失落，威胁或恐惧时，我们很难做到换位思考。事实上，压力和未知可能会导致我们指责他人 ——寻找方便的替罪羊，而不是同情他们。
Today, not only immigrants and refugees are 'alone in a foreign land for the stranger', in the United States and around the world, we have become unfamiliar with each other. We find it difficult to understand each other's point of view, it is difficult to deal with differences. We can not imagine our country Of people think, how to do. Although constantly communicate, we also found and the other increasingly drift away, it is difficult to reconcile.
今天，不仅移民和难民是“独在异乡为异客”，在美国乃至世界各地，我们已经变得彼此陌生了。我们觉得很难理解对方的观点，很难处理分歧。我们无法想象我们国家的人怎么想，怎么做。尽管不断沟通，我们也发现和对方愈发渐行渐远，难以调和。
Over the past three decades, according to a recent article by Forbes, it has been reported that the number of Americans who have not had a friend has tripled. How is this possible? It's a time for people toknock on a keyboard in social media And hundreds of people chatting friends ofthe times ah! However, more and more people's lives are around the Internet, the more social the more lonely. To know, send text messages, send e-mail, hairpush special down the phone and a living person to deal with more simple!
在过去三十年里，根据福布斯最近的一篇文章，报告说他们一个朋友都没有的美国人数量翻了三番。这怎么可能呢？这是一个人们敲敲键盘就可以在社交媒体上同时和几百个人聊天交友的时代啊！然而，越来越多的人的生活是围着互联网转，越社交越孤独。要知道，发短信、发邮件、发推特可比放下手机和一个活生生的人打交道简单多了！
In the twentieth century, the French sociologist Emile Durheim (Emile Durkheim talked about this 'anomie' phenomenon - a kind of And the social derailment of the loneliness, he believes that his great changes in life - the rise of industry, large-scale production and urban growth - is the link between the culprits less.
这种现象由来已久，互联网恐怕要担更多的责任。在二十世纪之交，法国社会学家埃米尔·杜尔海姆（Emile Durkheim）谈到这一“失范”的现象——一种和社会脱轨的孤独感。他认为他一生中的巨大变化 —— 工业的崛起，大规模的生产和城市的增长 ——是人与人之间联系变少的元凶。
A century later, but before people began to worry about the network, social media has begun to shape our way of communication, political scientist Robert Putnam (Robert Putnam with 'bowling' image describes the collapse of contemporary social network of traditional society Putnam found that we no longer joined our community activities, and we no longer define ourselves through clubs and civic organizations that represent our hobbies and interests.
一个世纪以后，但是在人们开始对网络担忧之前，社交媒体就已经开始塑造我们的交流方式，政治学家罗伯特·普特南（Robert Putnam）用“保龄球”的形象描述了当代社会传统社会网络的坍塌。普特南发现我们不再加入到社区活动当中了，我们不再通过代表我们的爱好和兴趣的俱乐部和公民组织来界定自己。
What happens if we are weakened in social relations? How can we feel safe when we are no longer in the social network or community? One possible result is that we take the stone and hit our feet. We may spend a lot of time staring at The mirror is only concerned with the information that is consistent with our previous beliefs, and we will only focus on what we do about ourselves and we become isolated and helpless .
那么如果社会关系弱化会发生什么呢？当我们不再深入社交网络或社区群体时，我们怎么能感到安全？一个可能的结果是我们搬起石头砸自己的脚。我们可能会花很多时间盯着镜子，只留心与我们先前存在的信仰一致的信息。我们只会专注和我们自己有关的事情。我们变得孤立无援。
'We all know the taste of loneliness, and we already know that the only solution is love, and that love comes from the sense of belonging of social groups,' wrote Dorothy, a social activist of the twentieth century.
二十世纪的社会活动家多萝西日写道：“我们都知道孤独的滋味，而且我们已经知道唯一的解决方案是爱，而且这种爱是从社会团体的归属感中来的。”
There is no community, no compassion, I can not see myself from the eyes of others. On the contrary, those strangers are ignored, and even demonized. And Hinduism, Islam, Christianity, Judaism and many other traditions are contrary to us No longer welcome strangers to our table. On the contrary, we build the walls and keep them away from us.
没有社区，没有同情心，我从他人的眼中看不到自己。相反，那些异乡人都被忽视，甚至被妖魔化了。和印度教、伊斯兰教、基督教、犹太教以及许多其他传统相悖的是，我们不再欢迎陌生人到我们的桌子上。相反，我们建造墙壁，使他们远离我们。
Perhaps in a beautiful sunny afternoon in the past four years, you walk to the Grove Street Cemetery and discover the tombstone of the 17th president of Yale, Kim Brewster, who led the university in a period of historical turmoil , He advocated coeducational and tried to maintain peace during the Panthers experiment in New Haven City (United States of America Connecticut port city).
也许在过去四年的一个美丽的阳光明媚的下午，你散步到格罗夫街公墓，发现了耶鲁第十七任总统金布鲁斯特的墓碑。布鲁斯特曾经在历史动荡的时期领导了这所大学，他倡导男女同校，并试图在黑豹实验在纽黑文市（美国康涅狄格州港市）举行期间维持和平。
Brewster's epitaph wrote: 'The presumption of innocence is not only a legal concept of law and common sense, it needs a generous spirit of strangers, expecting what is the best, not the worst.' Brewster is familiar with the conflict And the strife, he knows how deep the differences between people can be, and he knows how misunderstandings and fears can be separated from people, but he expects to be the best among the others, which is his common sense.
布鲁斯特的墓志铭写道：“无罪推定不仅是法律和常识上一个法学概念，它需要对陌生人的慷慨的精神，期望什么是最好的，而不是最坏的。“布鲁斯特熟悉冲突和纷争，他知道人们之间的分歧可以有多么深，他知道误解和恐惧可以怎样离间人们。然而，他期望在其他人中是最好的，这是他的常识。
Kyrgyzstan and the social commentator Ta-Nehisi Coates have called for 'deep sympathy from the heart.' This deep compassion should inspire us and inspire us, and this is a powerful tool. We take action to serve others and our social groups.
那让那成为我们的共识吧。同情是一个强大的工具。作家和社会评论家Ta-Nehisi Coates曾经呼吁“发自内心的深深的同情”。这种深深的同情心应激励我们，激励我们采取行动，为他人和我们的社会团体服务。
In 2017, you have been on campus for four years, trying to become popular and accepted people, you and avariety of background and industry people to establish a lasting friendship, when you meet each other when they are unfamiliar, but you hand in hand Created the Yale family, you sang:
2017年，你们刚刚在校园内度过了四年，努力成为受欢迎和被接纳的人，你们与各种背景和行业的人们建立了持久的友谊，当初你们相遇时也彼此陌生，但是你们携手创建了耶鲁这个大家庭。你们唱着歌：
Four seasons change, Yun Shu Yun roll
四季更迭，云舒云卷
Snow-capped, spring-filled
白雪皑皑，春意盎然
Time passes, marshes
时间流逝，沧海桑田
Yale friendship, daughter does not change
耶鲁情谊，千金不换
I urge you to bring these experiences into the world - the world needs your contribution, your curiosity, and your compassion .
我敦促你把这些经验带入世界——这个世界需要你们的贡献，你的好奇心，以及你的同情心。
I hope you will experience the pain of the world, empathy and the world as their responsibility. Hospitality, and people are good, to see people, you do is the angel thing.
我希望你们历尽人间疾苦，换位思考并以天下为己任。热情好客，与人为善，体察人心，你做的就是天使的事情。
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