Part 4 Book 7 Chapter 4 The Two Duties: To Watch and to Hope
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双语小说 【分类】世界名著 -[作者: 维克多-雨果] 阅读:[104437]
Part 4 Book 7 Chapter 4 The Two Duties: To Watch and to Hope 19世纪30年代的法国。富人乘坐马车,用金餐具吃喝。穷人没有工作,没有食物,没有希望——他们是穷苦人,起义一触即发。法国人民还记得1789年的法国大革命。当时,民众在巴黎街头筑起街垒,死去的人数以千计。这样的时刻又要到来了吗? 这是冉阿让的故事。他坐了19年的牢,终于恢复了自由身。可是,他怎么生活,到哪里去找工作呢?像他这样一个人,还有什么希望呢?这也是沙威的故事,他是一个督察,一个残忍的人,一个冷酷的人。他的人生只有一个目标——把冉阿让再次送进大牢。这还是芳汀的故事,芳汀和她的女儿珂赛特。她们的故事是怎样改变了冉阿让的一生?这也是马吕斯的故事。他是巴黎的一名学生,做好了为起义而牺牲的准备——或是为爱情而死。最后,还有伽弗洛什——一个在巴黎街头流浪的孩子,他没有家,没有亲人,没有鞋穿……可他的脸上总是挂着笑容,心中总是有歌儿在欢唱。 不过,我们要先从冉阿让讲起…… France in the 1830s. The rich ride in carriages, and eat from gold plates. The poor have no work, no food, no hope – they are Les Misérables, and rebellion is in the air. France remembers the French Revolution in 1789, when the people built barricades in the streets of Paris, and the dead were counted in thousands. Is that time coming again? This is the story of Jean Valjean. A prisoner for nineteen years, now at last he is a free man. But how can he live, where can he find work? What hope is there for a man like him? It is also the story of Javert, a police inspector, a cruel man, a hard man. He wants one thing in life – to send Valjean back to prison. And it is Fantine’s story too, Fantine and her daughter Cosette. How does their story change Valjean’s life? And it is also Marius’s story. He is a student in Paris, ready to die for the rebellion – or for love. And last, there is Gavroche – a boy of the Paris streets, with no home, no family, no shoes... But a boy with a smile on his face and a song in his heart. But we begin with Jean Valjean...
This being the case, is all social danger dispelled? Certainly not. There is no Jacquerie; society may rest assured on that point; blood will no longer rush to its head. But let society take heed to the manner in which it breathes. Apoplexy is no longer to be feared, but phthisis is there. Social phthisis is called misery.
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One can perish from being undermined as well as from being struck by lightning.
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Let us not weary of repeating, and sympathetic souls must not forget that this is the first of fraternal obligations, and selfish hearts must understand that the first of political necessities consists in thinking first of all of the disinherited and sorrowing throngs, in solacing, airing, enlightening, loving them, in enlarging their horizon to a magnificent extent, in lavishing upon them education in every form, in offering them the example of labor, never the example of idleness, in diminishing the individual burden by enlarging the notion of the universal aim, in setting a limit to poverty without setting a limit to wealth, in creating vast fields of public and popular activity, in having, like Briareus, a hundred hands to extend in all directions to the oppressed and the feeble, in employing the collective power for that grand duty of opening workshops for all arms, schools for all aptitudes, and laboratories for all degrees of intelligence, in augmenting salaries, diminishing trouble, balancing what should be and what is, that is to say, in proportioning enjoyment to effort and a glut to need; in a word, in evolving from the social apparatus more light and more comfort for the benefit of those who suffer and those who are ignorant.
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And, let us say it, all this is but the beginning. The true question is this: labor cannot be a law without being a right.
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We will not insist upon this point; this is not the proper place for that.
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If nature calls itself Providence, society should call itself foresight.
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Intellectual and moral growth is no less indispensable than material improvement. To know is a sacrament, to think is the prime necessity, truth is nourishment as well as grain. A reason which fasts from science and wisdom grows thin. Let us enter equal complaint against stomachs and minds which do not eat. If there is anything more heart-breaking than a body perishing for lack of bread, it is a soul which is dying from hunger for the light.
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The whole of progress tends in the direction of solution. Some day we shall be amazed. As the human race mounts upward, the deep layers emerge naturally from the zone of distress. The obliteration of misery will be accomplished by a simple elevation of level.
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We should do wrong were we to doubt this blessed consummation.
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The past is very strong, it is true, at the present moment. It censures. This rejuvenation of a corpse is surprising. Behold, it is walking and advancing. It seems a victor; this dead body is a conqueror. He arrives with his legions, superstitions, with his sword, despotism, with his banner, ignorance; a while ago, he won ten battles. He advances, he threatens, he laughs, he is at our doors. Let us not despair, on our side. Let us sell the field on which Hannibal is encamped.
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What have we to fear, we who believe?
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No such thing as a back-flow of ideas exists any more than there exists a return of a river on its course.
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But let those who do not desire a future reflect on this matter. When they say "no" to progress, it is not the future but themselves that they are condemning. They are giving themselves a sad malady; they are inoculating themselves with the past. There is but one way of rejecting To-morrow, and that is to die.
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Now, no death, that of the body as late as possible, that of the soul never,--this is what we desire.
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Yes, the enigma will utter its word, the sphinx will speak, the problem will be solved.
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Yes, the people, sketched out by the eighteenth century, will be finished by the nineteenth. He who doubts this is an idiot! The future blossoming, the near blossoming forth of universal well-being, is a divinely fatal phenomenon.
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Immense combined propulsions direct human affairs and conduct them within a given time to a logical state, that is to say, to a state of equilibrium; that is to say, to equity. A force composed of earth and heaven results from humanity and governs it; this force is a worker of miracles; marvellous issues are no more difficult to it than extraordinary vicissitudes. Aided by science, which comes from one man, and by the event, which comes from another, it is not greatly alarmed by these contradictions in the attitude of problems, which seem impossibilities to the vulgar herd. It is no less skilful at causing a solution to spring forth from the reconciliation of ideas, than a lesson from the reconciliation of facts, and we may expect anything from that mysterious power of progress, which brought the Orient and the Occident face to face one fine day, in the depths of a sepulchre, and made the imaums converse with Bonaparte in the interior of the Great Pyramid.
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In the meantime, let there be no halt, no hesitation, no pause in the grandioseonward march of minds. Social philosophy consists essentially in science and peace. Its object is, and its result must be, to dissolve wrath by the study of antagonisms. It examines, it scrutinizes, it analyzes; then it puts together once more, it proceeds by means of reduction, discarding all hatred.
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More than once, a society has been seen to give way before the wind which is let loose upon mankind; history is full of the shipwrecks of nations and empires; manners, customs, laws, religions,--and some fine day that unknown force, the hurricane, passes by and bears them all away. The civilizations of India, of Chaldea, of Persia, of Syria, of Egypt, have disappeared one after the other. Why? We know not. What are the causes of these disasters? We do not know. Could these societies have been saved? Was it their fault? Did they persist in the fatal vice which destroyed them? What is the amount of suicide in these terrible deaths of a nation and a race? Questions to which there exists no reply. Darkness enwraps condemned civilizations. They sprung a leak, then they sank. We have nothing more to say; and it is with a sort of terror that we look on, at the bottom of that sea which is called the past, behind those colossal waves, at the shipwreck of those immense vessels, Babylon, Nineveh, Tarsus, Thebes, Rome, beneath the fearful gusts which emerge from all the mouths of the shadows. But shadows are there, and light is here. We are not acquainted with the maladies of these ancient civilizations, we do not know the infirmities of our own. Everywhere upon it we have the right of light, we contemplate its beauties, we lay bare its defects. Where it is ill, we probe; and the sickness once diagnosed, the study of the cause leads to the discovery of the remedy. Our civilization, the work of twenty centuries, is its law and its prodigy; it is worth the trouble of saving. It will be saved. It is already much to have solaced it; its enlightenment is yet another point. All the labors of modern social philosophies must converge towards this point. The thinker of to-day has a great duty-- to auscultate civilization.
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We repeat, that this auscultation brings encouragement; it is by this persistence in encouragement that we wish to conclude these pages, an austereinterlude in a mournful drama. Beneath the social mortality, we feel human imperishableness. The globe does not perish, because it has these wounds, craters, eruptions, sulphur pits, here and there, nor because of a volcano which ejects its pus. The maladies of the people do not kill man.
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And yet, any one who follows the course of social clinics shakes his head at times. The strongest, the tenderest, the most logical have their hours of weakness.
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Will the future arrive? It seems as though we might almost put this question, when we behold so much terrible darkness. Melancholy face-to-face encounter of selfish and wretched. On the part of the selfish, the prejudices, shadows of costly education, appetite increasing through intoxication, a giddiness of prosperity which dulls, a fear of suffering which, in some, goes as far as an aversion for the suffering, an implacable satisfaction, the I so swollen that it bars the soul; on the side of the wretched covetousness, envy, hatred of seeing others enjoy, the profound impulses of the human beast towards assuaging its desires, hearts full of mist, sadness, need, fatality, impure and simple ignorance.
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Shall we continue to raise our eyes to heaven? Is the luminous point which we distinguish there one of those which vanish? The ideal is frightful to behold, thus lost in the depths, small,isolated, imperceptible, brilliant, but surrounded by those great, black menaces, monstrously heaped around it; yet no more in danger than a star in the maw of the clouds.