Reflections_on_His_Eightieth_Birthday -八十述怀

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Reflections on His Eightieth Birthday

Bertrand Russell

The serious part of my life ever since boyhood has been devoted to two different objects which for a long time remained separate and have only in recent years united into a single whole. I wanted, on the one hand, to find out whether anything could be known; and on the other hand, to do whatever might be possible toward creating a happier world. Up to the age of thirty-eight I gave most of my energies to the first of these tasks. I was troubled by scepticism and unwillingly forced to the conclusion that most of what passes for knowledge is open to reasonable doubt. I wanted certainty in the kind of way in which people want religious faith. I thought that certainty is more likely to be found in mathematics than elsewhere. But I discovered that many mathematical demonstrations, which my teachers expected me to accept, were full of fallacies, and that, if certainty were indeed discoverable in mathematics, it would be in a new kind of mathematics, with more solid foundations than those that had hitherto been thought secure. But as the work proceeded, I was continually reminded of the fable about the elephant and thetortoise. Having constructed an elephant upon which the mathematical world could rest, I found the elephant tottering, and proceeded to construct a tortoise to keep the elephant from falling. But the tortoise was no more secure than the elephant, and after some twenty years of very arduous toil, I came to the conclusion that there was nothing more that I could do in the way of making mathematical knowledge indubitable. Then came the First World War, and my thoughts became concentrated on human misery and folly. Neither misery nor folly seems to me any part of the inevitable lot of man. And I am convinced that

罗素,八十述怀,中英文

intelligence, patience, and eloquence can, sooner or later, lead the human race out of its self-imposed tortures provided it does not exterminate itself meanwhile.

On the basis of this belief, I have had always a certain degree of optimism, although, as I have grown older, the optimism has grown more sober and the happy issue more distant. But I remain completely incapable of agreeing with those who accept fatalistically the view that man is born to trouble. The causes of unhappiness in the past and in the present are not difficult to ascertain. There have been poverty, pestilence, and famine, which were due to man’s inadequate mastery of nature. There have been wars, oppressions and tortures which have been due to men’s hostility to their fellow men. And there have been morbid miseries fostered by gloomy creeds, which have led men into profound inner discords that made all outward prosperity of no avail. All these are unnecessary. In regard to all of them, means are known by which they can be overcome. In the modern world, if communities are unhappy, it is often because they have ignorances, habits, beliefs, and passions, which are dearer to them than happiness or even life. I find many men in our dangerous age who seem to be in love with misery and death, and who grow angry when hopes are suggested to them. They think hope is irrational and that, in sitting down to lazy despair, they are merely facing facts. I cannot agree with these men. To preserve hope in our world makes calls upon our intelligence and our energy. In those who despair it is frequently the energy that is lacking.

The last half of my life has been lived in one of those painful epochs of human history during which the world is getting worse, and past victories which had seemed to be definitive have turned out to be only temporary. When I was young, Victorian optimism

罗素,八十述怀,中英文

was taken for granted. It was thought that freedom and prosperity would spread gradually throughout the world by an orderly process, and it was hoped that cruelty, tyranny, and injustice would continually diminish. Hardly anyone was haunted by the fear of great wars. Hardly anyone thought of the nineteenth century as a brief interlude between past and future barbarism. For those who grew up in that atmosphere, adjustment to the world of the present has been difficult. It has been difficult notonly emotionally but intellectually. Ideas that had been thought adequate have proved inadequate. In some directions valuable freedoms have proved very hard to preserve. In other directions, especially as regards relations between nations, freedoms formerly valued have proved potent sources of disaster. New thoughts, new hopes, new freedoms, and new restrictions upon freedom are needed if the world is to emerge from its present perilous state.

I cannot pretend that what I have done in regard to social and political problems has had any great importance. It is comparatively easy to have an immense effect by means of a dogmatic and precise gospel. But for my part I cannot believe that what mankind needs is anything either precise or dogmatic. Nor can I believe with any wholeheartedness in any partial doctrine which deals only with some part or aspect of human life. There are those who hold that everything depends upon institutions, and that good institutions will inevitably bring the millennium. And, on the other hand, there are those who believe that what is needed is a change of heart, and that, in comparison, institutions are of little account. I cannot accept either view.

Institutions mould character, and character transforms institutions. Reforms in both must march hand in hand. And if individuals are to retain that measure of initiative

罗素,八十述怀,中英文

and flexibility which they ought to have, they must not be all forced into one rigid mould; or, to change the metaphor, all drilled into one army. Diversity is essential in spite of the fact that it precludes universal acceptance …… 此处隐藏：9442字，全部文档内容请下载后查看。喜欢就下载吧 ……