1.Lesson 3 Matterhorn man（马特霍恩山区人）
Modern alpinists try to climb mountains by a route which will give them good sport, and the more difficult it is, the more highly it is regarded. In the pioneering days, however, this was not the case at all.The early climbers were looking for the easiest way to the top, because the summit was the prize they sought, especially if it had never been attained before.It is true that during their explorations they often faced difficulties and dangers of the most perilous nature, equipped in a manner with would make a modern climber shudder at the thought, but they did not go out of their way to court such excitement.They had a single aim, a solitary goal-the top！
It is hard for us to realize nowadays how difficult it was for the pioneers. Except for one or two places such as Zermatt and Chamonix, which had rapidly become popular, Alpine villages tended to be impoverished settlements cut off from civilization by the high mountains.Such inns as there were generally dirty and flea-ridden；the food simply local cheese accompanied by bread often twelve months old, all washeddown with coarse wine.Often a valley boasted no inn at all, and climbers found shelter wherever they could—sometimes with the local priest（who was usually as poor as his parishioners），sometimes with shepherds or cheese-makers.Invariably the background was the same：dirt and poverty, and very uncomfortable.For men accustomed to eating seven-course dinners and sleeping between fine linen sheets at home, the change to the Alps must have been very hard indeed.
课文翻译：
现代登山运动员总想找一条能够给他们带来运动乐趣的路线来攀登山峰。他们认为，道路愈艰险愈带劲儿。然而，在登山运动的初期，全然不是这种情况。早期登山者所寻找的是通往山顶的最方便的途径，因为顶峰——特别是前人未曾到过的顶峰——才是他们寻求的目标。确实，在探险中他们经常遇到惊心动魄的困难和危险，而他们装备之简陋足以使现代登山者一想起来就胆战心惊。但是，他们并非故意寻求这种刺激，他们只有一个目的，唯一的目标——顶峰！
我们今天很难想象昔日的登山先驱们是多么艰苦。除了泽曼特和夏蒙尼等一两个很快出了名的地方外，阿尔卑斯山山区的小村几乎全是高山环抱、与世隔绝的穷乡僻壤。那里的小客栈一般都很肮脏，而且跳蚤猖獗。食物是当地的干酪和通常存放了一年之久的面包，人们就着劣酒吞下这种食物。山谷里常常没有小客栈，登山者只好随遇而安。有时同当地牧师（他通常和他的教民一样穷）住在一起，有时同牧羊人或制乳酪的人住在一起。无论住在哪儿，情况都一样：肮脏、贫穷，极其不舒适。对于过惯了一顿饭吃7道菜、睡亚麻细布床单的人来说，变换一下生活环境来到阿尔卑斯山山区，那一定是很艰难的。
2.Lesson 5 Youth（青年）
People are always talking about'the problem of youth'. If there is one——which I take leave to doubt——then it is older people who create it, not the young themselves.Let us get down to fundamentals and agree that the young are after all human beings——people just like their elders.There is only one difference between an old man and a young one：the young man has a glorious future before him and the old one has a splendid future behind him：and maybe that is where the rub is.
When I was a teenager, I felt that I was just young and uncertain—that I was a new boy in a huge school, and I would have been very pleased to be regarded as something so interesting as a problem. For one thing, being a problem gives you a certain identity, and that is one of the things the young are busily engaged in seeking.
I find young people exciting. They have an air of freedom, and they have not a dreary commitment to mean ambitions or love of comfort.They are not anxious social climbers, and they have no devotion to material things.All this seems to me to link them with life, and the origins of things.It's as if they were, in some sense, cosmic beings in violent and lovely contrast with us suburban creatures.All that is in my mind when I meet a young person.He may be conceited, ill-mannered, presumptuousor fatuous, but I do not turn for protection to dreary cliches about respect for elders—as if mere age were a reason for respect.I accept that we are equals, and I will argue with him, as an equal, if I think he is wrong.
课文翻译：
人们总是在谈论“青年问题”。如果这个问题存在的话——请允许我对此持怀疑态度——那么，这个问题是由老年人而不是青年人造成的。让我们来认真研究一些基本事实：承认青年人和他们的长辈一样也是人。老年人和青年人只有一个区别：青年人有光辉灿烂的前景，而老年人的辉煌已成为过去。问题的症结恐怕就在这里。
我十几岁时，总感到自己年轻，有些事拿不准——我是一所大学里的一名新生，如果我当时真的被看成像一个问题那样有趣，我会感到很得意的。因为这至少使我得到了某种承认，这正是年轻人所热衷追求的。
我觉得年轻人令人振奋，无拘无束。他们既不追逐卑鄙的名利，也不贪图生活的舒适。他们不热衷于向上爬，也不一味追求物质享受。在我看来，所有这些使他们与生命和万物之源联系在了一起。从某种意义上讲，他们似乎是宇宙人，同我们这些凡夫俗子形成了强烈而鲜明的对比。每逢我遇到年轻人，脑子里就想到这些年轻人也许狂妄自负、举止无理、傲慢放肆、愚昧无知，但我不会用应当尊重长者这一套陈词滥调来为我自己辩护，似乎年长就是受人尊敬的理由。我认为我和他们是平等的。如果我认为他们错了，我就以平等的身份和他们争个明白。
3.Lesson 6 The sporting spirit（体育的精神）
I am always amazed when I hear people saying that sport creates goodwill between the nations, and that if only the common peoples of the world could meet one another at football or cricket, they would have no inclination to meet on the battlefield. Even if one didn't know from concrete examples（the 1936 Olympic Games, for instance）that international sporting contests lead to orgies of hatred, one could deduce it from general principles.
Nearly all the sports practised nowadays are competitive. You play to win, and the game has little meaning unless you do your utmost to win.On the village green, where you pick up sides and no feeling of local patriotism is involved, it is possible to play simply for the fun and exercise：but as soon as the question of prestige arises, as soon as you feel that you and some larger unit will be disgraced if you lose, the most savage combative instincts are aroused.Anyone who has played even in a school football match knows this.At the international level, sport is frankly mimic warfare.But the significant thing is not the behaviour of the players but the attitude of the spectators：and, behind the spectators, of the nations who work themselves into furies over these absurd contests, and seriously believe-at any rate for short periods-that running, jumping and kicking a ball are tests of national virtue.
课文翻译：
当我听人们说体育运动可创造国家之间的友谊，还说各国民众若在足球场或板球场上交锋，就不愿在战场上残杀的时候，我总是惊愕不已。一个人即使不能从具体的事例（例如1936年的奥林匹克运动会）了解到国际运动比赛会导致疯狂的仇恨，也可以从常理中推断出结论。
现在开展的体育运动几乎都是竞争性的。参加比赛就是为了取胜。如果不拼命去赢，比赛就没有什么意义了。在乡间的草坪上，当你随意组成两个队，并且不涉及任何地方情绪时，那才可能是单纯地为了娱乐和锻炼而进行比赛。可是一旦涉及荣誉问题，一旦你想到你和某一团体会因为你输而丢脸时，那么最野蛮的争斗天性便会被激发起来。即使是仅仅参加过学校足球赛的人也有这种体会。在国际比赛中，体育简直是一场模拟战争。但是，要紧的还不是运动员的行为，而是观众的态度，以及观众身后各个国家的态度。面对着这些荒唐的比赛，参赛的各个国家会如痴如狂，甚至煞有介事地相信——至少在短期内如此——跑跑、跳跳、踢踢球是对一个民族品德素质的检验。
4.Lesson 11 How to grow old（如何安度晚年）
Some old people are oppressed by the fear of death. In the young there is a justification for this feeling.Young men who have reason to fear that they will be killed in battle may justifiably feel bitter in the thought that they have been cheated of the best things that life has to offer.But in an old man who has known human joys and sorrows, and has achieved whatever work it was in him to do, the fear of death is somewhat abjectand ignoble.The best way to overcome it—so at least it seems to me—is to make your interests gradually wider and more impersonal, until bit by bit the walls of the ego recede, and your life becomes increasingly merged in the universal life.An individual human existence should be like a river—small at first, narrowly contained within its banks, and rushing passionately past boulders and over waterfalls.Gradually the river grows wider, the banks recede, the waters flow more quietly, and in the end, without any visible break, they become merged in the sea, and painlessly lose their individual being.The man who, in old age, can see his life in this way, will not suffer from the fear of death, since the things he cares for will continue.And if, with the decay of vitality, weariness increases, the thought of rest will be not unwelcome.I should wish to die while still at work, knowing that others will carry on what I can no longer do, and content in the thought that what was possible has been done.
课文翻译：
有些老年人因为怕死而感到烦恼。青年人有这种感觉是情有可原的。有理由害怕自己会死在战场上的年轻人，想到自己被剥夺了生活所能给予的最美好的东西时，感到痛苦，这是可以理解的。可是老年人已经饱尝了人间的甘苦，一切能做的都做了，如果怕死，就有点儿可怜又可鄙。克服怕死的最好办法——至少在我看来是这样——就是逐渐使自己的兴趣更加广泛，逐渐摆脱个人狭小的圈子，直到自我的围墙一点一点地倒塌下来，自己的生活慢慢地和整个宇宙的生活融合在一起。个人的存在应该像一条河流，开始很小，被紧紧地夹在两岸中间，接着热情奔放地冲过巨石，飞下瀑布。然后河面渐渐地变宽，两岸后撤，河水流得平缓起来，最后连绵不断地汇入大海，毫无痛苦地失去了自我的存在。上了年纪的人这样看待生命，就不会有惧怕死亡的心情了，因为自己关心的一切事件都会继续下去。再者，随着精力的衰退，老年人的疲惫感会增长，有长眠的愿望未尝不是一件好事，我希望工作到死为止，明白了有人会继续我的未竟事业，想到能做的事都做了，也就坦然了。
5.Lesson 16 The modern city（现代城市）
In the organization of industrial life the influence of the factory upon the physiological and mental state of the workers has been completely neglected. Modern industry is based on the conception of the maximum production at lowest cost, in order that an individual or a group of individuals may earn as much money as possible.It has expanded without any idea of the true nature of the human beings who run the machines, and without giving any consideration to the effects produced on the individuals and on their descendants by the artificial mode of existence imposed by the factory.The great cities have been built with no regard for us.The shape and dimensions of the skyscrapers depend entirely on the necessity of obtaining the maximum income per square foot of ground, and of offering to the tenants offices and apartments that please them.This caused the construction of gigantic buildings where too large masses of human beingsare crowded together.Civilized men like such a way of living.While they enjoy the comfort and banal luxury of their dwelling, they do not realize that they are deprived of the necessities of life.The modern city consists of monstrous edifices and of dark, narrow streets full of petrol fumes and toxic gases, torn by the noise of the taxicabs, lorries and buses, and thronged ceaselessly by great crowds.Obviously, it has not been planned for the good of its inhabitants.
课文翻译：
在工业生活的组织中，工厂对工人的生理和精神状态的影响完全被忽视了。现代工业的基本概念是：以最低成本获取最多产品，为的是让某个个人或某一部分人尽可能多地赚钱。现代工业发展起来了，却根本没想到操作机器的人的本质。工厂把一种人为的生存方式强加给工人，却不顾及这种生存方式给工人及其后代带来的影响。大城市的建设毫不关心我们。摩天大楼完全是按这样的需要修建的：每平方英尺地皮取得最大收入和向租房人提供使他满意的办公室和住房。这样就导致了许多摩天大厦拔地而起，大厦内众多的人挤在一起。文明人喜欢这样一种生活方式。在享受自己住宅的舒适和庸俗的豪华时，却没有意识到被剥夺了生活所必需的东西。大得吓人的高楼和阴暗狭窄的街道组成了今日现代化的城市。街道上充斥着汽油味和有毒气体，出租汽车、卡车、公共汽车的噪音刺耳难忍，络绎不绝的人群挤来挤去。显然，现代化的城市不是为居民的利益而规划的。
6.Lesson 22 Knowledge and progress（知识和进步）
Why does the idea of progress loom so large in the modern world ? Surely because progress of a particular kind is actually taking place around us and is becoming more and more manifest. Although mankind has undergone no general improvement in intelligence or morality, it has made extraordinary progress in the accumulation of knowledge.Knowledge began to increase as soon as the thoughts of one individual could be communicated to another by means of speech.With the invention of writing, a great advance was made, for knowledge could then be not only communicated but also stored.Libraries made education possible, and education in its turn added to libraries：the growth of knowledge followed a kind of compound interest law, which was greatly enhanced by the invention of printing.All this was comparatively slow until, with the coming of science, the tempo was suddenly raised.Then knowledge began to be accumulated according to a systematic plan.The trickle became a stream；the stream has now become a torrent.Moreover, as soon as new knowledge is acquired, it is now turned to practical account.What is called'modern civilization'is not the result of a balanced development of all man's nature, but of accumulated knowledge applied to practical life.The problem now facing humanity is：What is going to be done with all this knowledge ? As is so often pointed out, knowledge is a two-edged weapon which can be used equally for good or evil.It is now being used indifferently for both.Could any spectacle, forinstance, be more grimly whimsical than that of gunners using science to shatter men's bodies while, close at hand, surgeons use it to restore them ? We have to ask ourselves very seriously what will happen if this twofold use of knowledge, with its ever-increasing power, continues.
课文翻译：
为什么进步这个概念在现代世界显得如此突出？无疑是因为有一种特殊的进步实际上正在我们周围发生，而且变得越来越明显。虽然人类在智力和道德上没有得到普遍提高，但在知识积累方面却取得了巨大的进步。人一旦能用语言同别人交流思想，知识的积累便开始了。随着书写的发明，又迈进了一大步，因为这样一来，知识不仅能交流，而且能储存了。藏书使教育成为可能，而教育反过来又丰富了藏书，因为知识的增长遵循着一种“滚雪球”的规律。印刷术的发明又大大提高了知识增长的速度。所有这些发展都比较缓慢，而随着科学的到来，增长的速度才突然加快。于是，知识便开始有系统有计划地积累起来。涓涓细流汇成小溪，小溪现已变成了奔腾的江河。而且，新知识一旦获得，便得到实际应用。所谓“现代文明”并不是人的天性平衡发展的结果，而是积累起来的知识应用到实际生活中的结果。现在人类面临的问题是：用这些知识去做什么？正像人们常常指出的，知识是一把双刃刀，可以用于造福，也可以用来为害。人们现在正漫不经心地把知识用于这两个方面，例如：炮兵利用科学毁坏人的身体，而外科医生就在附近用科学抢救被炮兵毁坏的人体，还有什么情景比这更可怕、更怪诞的吗？我们不得不严肃地问问我们自己：随着日益增长的知识的力量，如果我们继续利用知识的这种双重性，将会发生什么样的情况呢？
7.Lesson 24 Beauty（美）
A young man sees a sunset and, unable to understand or to express the emotion that it rouses in him, concludes that it must be the gateway to a world that lies beyond. It is difficult for any of us in moments of intense aesthetic experience to resist the suggestion that we are catching a glimpse of a light that shines down to us from a different realm of existence, different and, because the experience is intensely moving, in some way higher.And, though the gleams blind and dazzle, yet do they convey a hint of beauty and serenity greater than we have known or imagined.Greater too than we can describe；for language, which was invented to convey the meanings of this world, cannot readily be fitted to the uses of another.
That all great art has this power of suggesting a world beyond is undeniable. In some moods, Nature shares it.There is no sky in June so blue that it does not point forward to a bluer, no sunset so beautiful that it does not waken the vision of a greater beauty, a vision which passes before it is fully glimpsed, and in passing leaves an indefinable longing and regret.But, if this world is not merely a bad joke, life a vulgar flare amid the cool radiance of the stars, and existence an empty laugh braying across the mysteries；if these intimations of a something behind and beyond are not evil humour born of indigestion, or whimsies sent by the devil to mockand madden us, if, in a word, beauty means something, yet we must not seek to interpret the meaning.If we glimpse the unutterable, it is unwise to try to utter it, nor should we seek to invest with significance that which we cannot grasp.Beauty in terms of our human meanings is meaningless.
课文翻译：
一个年轻人看到日落，由于无法理解和表达日落在他心中唤起的激情，便得出结论：日落处想必是通往遥远世界的大门。无论是谁，在强烈感受到美的时刻，心中都油然而生一种遐想：我们似乎瞥见从另一个世界射向我们的一线光芒，那个世界不仅不同于我们这个世界，而且由于美感的强烈感染，在某些方面比我们这个世界更美好。虽然这光芒令人眼花缭乱，但它确实给予我们一种不曾经历和无法想象的美感和静谧的启示。这种美感和静谧是我们无法描述的，因为我们发明的语言是用来描述我们这个世界的含义，不能随便拿来去描述另一个世界。
不可否认，一切伟大的艺术都具有使人遐想到进入天外世界的魅力。在某种状态下，大自然也有这种魅力。六月蔚蓝的天空总使人遥想一个更加蔚蓝的苍穹；美丽的落日总会引起一个更加绚丽的景象，这景象未及饱览便一闪即逝，并在消逝中给人留下不可名状的渴望和惆怅。如果这个世界不只是一个拙劣的恶作剧，如果人生不只是群星寒光中平凡的一闪，如果存在不只是对神秘事物的一阵空虚的笑声，如果某种玄妙事物的暗示不是消化不良引起的邪恶情绪，也不是魔鬼为了捉弄我们，使我们发狂而送给我们的邪念，一句话，如果美有某种意义的话，我们千万不要去阐明它的意义。如果我瞥见了只可意会不可言传的事物，企图把它说出来，那是不明智的；对于我们不理解的事物，我们也不应该去赋予它某种意义。用对我们人类有意义的词句来解释美是没有意义的。
8.Lesson 33 Education（教育）
Education is one of the key words of our time. A man without an education, many of us believe, is an unfortunate victim of adverse circumstances, deprived of one of the greatest twentieth-century opportunities.Convinced of the importance of education, modern states'invest'in institutions of learning to get back'interest'in the form of a large group of enlightened young men and women who are potential leaders.Education, with its cycles of instruction so carefully worked out, punctuated by textbooks—those purchasable wells of wisdom-what would civilization be like without its benefits ?
So much is certain：that we would have doctors and preachers, lawyers and defendants, marriages and births—but our spiritual outlook would be different. We would lay less stress on'facts and figures'and more on a good memory, on applied psychology, and on the capacity of a man to get along with his fellow-citizens.If our educational system were fashioned after its bookless past we would have the most democratic form of'college'imaginable.Among tribal people all knowledge inherited by tradition is shared by all；it is taught to every member of the tribe so that in thisrespect everybody is equally equipped for life.
It is the ideal condition of the'equal start'which only our most progressive forms of modern education try to regain. In primitive cultures the obligation to seek and to receive the traditional instruction is binding to all.There are no'illiterates'—if the term can be applied to peoples without a script—while our own compulsory school attendance became law in Germany in 1642，in France in 1806，and in England in 1876，and is still non-existent in a number of'civilized'nations.This shows how long it was before we deemed it necessary to make sure that all our children could share in the knowledge accumulated by the'happy few'during the past centuries.
Education in the wilderness is not a matter of monetary means. All are entitled to an equal start.There is none of the hurry which, in our society, often hampers the full development of a growing personality.There, a child grows up under the ever-present attention of his parent；therefore the jungles and the savannahs know of no'juvenile delinquency'.No necessity of making a living away from home results in neglect of children, and no father is confronted with his inability to'buy'an education for his child.
课文翻译：
教育是我们这个时代的关键词之一。我们许多人都相信，一个没有受过教育的人，是逆境的牺牲品，被剥夺了20世纪的最优越的机会之一。现代国家深深懂得教育的重要性，对教育机构投资，收回的“利息”便是培养出大批有知识的男女青年，这些人可能成为未来的栋梁。教育，以其教学周期如此精心地安排，并以教科书——那些可以买到的智慧源泉——予以强化，如果不受其惠，文明将会是个什么样子呢？
至少，这些是可以肯定的：虽然我们还会有医生和牧师、律师和被告、婚姻和生育，但人们的精神面貌将是另一个样子。人们不会重视“资料和数据”，而是靠好记性、实用心理学与同伴相处的能力。如果我们的教育制度仿效没有书籍的古代教育，我们的学院将具有可以想象得出的最民主的形式了。在部落中，通过传统继承的知识为所有人共享，并传授给部落中的每一个成员。从这个意义上讲，人人受到的有关生活本领的教育是相等的。
这就是我们最进步的现代教育试图恢复的“平等起步”的理想状况。在原始文化中，寻求和接受传统教育的义务对全民都有约束力。因而没有“文盲”（如果这个字眼可以用于没有文字的民族的话）。而我们的义务教育成为法律在德国是在1642年，在法国是在1806年，在英国是在1876年。今天，在许多“文明”国家里，义务教育迄今尚未实行。这说明，经过了那么漫长的时间之后，我们才认识到，有必要确保我们的孩子享有多少个世纪以来由“少数幸运者”所积累起来的知识。
荒凉地区的教育不是钱的问题，所有的人都享有平等起步的权利。那里没有我们今天社会中的匆忙生活，而匆忙的生活常常妨碍个性的全面发展。荒凉地区的孩子无时无刻不在父母关怀下成长。因此，丛林和荒凉地区不知道什么叫“青少年犯罪”。人们没有必要离家谋生，所以不会产生孩子无人管的问题，也不存在父亲无力为孩子支付教育费用而犯难的问题。
9.Lesson 34 Adolescence（青春期）
Parents are often upset when their children praise the homes of their friends and regard it as a slur on their own cooking, or cleaning, or furniture, and often are foolish enough to let the adolescents see that they are annoyed. They may even accuse them of disloyalty, or make some spiteful remark about the friends'parents.Such a loss of dignity and descent into childish behaviour on the part of the adults deeply shocks the adolescents, and make them resolve that in future they will not talk to their parents about the places or people they visit.Before very long the parents will be complaining that the child is so secretive and never tells them anything, but they seldom realize that they have brought this on themselves.
Disillusionment with the parents, however good and adequate they may be both as parents and as individuals, is to some degree inevitable. Most children have such a high ideal of their parents, unless the parents themselves have been unsatisfactory, that it can hardly hope to stand up to a realistic evaluation.Parents would be greatly surprised and deeply touched if they realized how much belief their children usually have in their character and infallibility, and how much this faith means to a child.If parents were prepared for this adolescent reaction, and realized that itwas a sign that the child was growing up and developing valuable powers of observation and independent judgment, they would not be so hurt, and therefore would not drive the child into opposition by resenting and resisting it.
The adolescent, with his passion for sincerity, always respects a parent who admits that he is wrong, or ignorant, or even that he has been unfair or unjust. What the child cannot forgive is the parent's refusal to admit these charges if the child knows them to be true.
Victorian parents believed that they kept their dignity by retreating behind an unreasoning authoritarian attitude；in fact they did nothing of the kind, but children were then too cowed to let them know how they really felt. Today we tend to go to the other extreme, but on the whole this is a healthier attitude both for the child and the parent.It is always wiser and safer to face up to reality, however painful it may be at the moment.
课文翻译：
当家长听到孩子赞扬自己朋友的家时，总感到不安，认为孩子在嫌弃自家的饭菜、卫生或家具，而且愚蠢地让孩子看出自己的烦恼。他们甚至责备孩子不忠，或者讲些小朋友家长的坏话。家长这种有失身份和孩子气的做法使青春期的孩子大为震惊，决心以后不再向父母讲述去过的地方和见过的人。不要很久，家长就会抱怨孩子守口如瓶，什么事也不告诉他们，殊不知这是他们自找的。
不管家长的人品有多么好，作为父母又多么合格，孩子们对家长幻想的破灭在某种程度上是不可避免的。除非父母自身不能令人满意，大多数孩子对父母估价过高，以致这种估价很难指望经受住现实的考验。如果家长意识到孩子们通常是多么相信家长的品行和绝对正确，意识到孩子们的这种信念会对孩子产生多么大的影响，那么家长会大为吃惊和深受感动的。如果家长对青少年的这种反应有思想准备，并且意识到这象征着孩子们正在成熟和正在发展宝贵的观察力、独立判断力，那么他们就不会那样伤心，也就不会由于怨恨和抵触这种反应，而把孩子推到自己的对立面去。
青少年酷爱真诚，对于能够承认错误或无知、甚至承认自己做得不公平或不公正的父母，他们总是尊敬的。孩子们所不能原谅的是：父母错了，孩子们也看出来了，可是做父母的还不肯承认。
维多利亚时代的父母认为，他们可以靠无理的权威气派来维护自己的尊严，实际上那是根本不行的。孩子们只不过被吓得不敢让父母知道自己的想法罢了。虽然现在我们倾向于走向另一个极端，但总的来看，孩子和家长双方的态度都比较端正。遇事采取面对现实的态度总是比较明智和稳妥的，尽管会有暂时的痛苦。
10.Lesson 36 The cost of government（政府的开支）
If a nation is essentially disunited, it is left to the government to hold it together. This increases the expense of government, and reduces correspondingly the amount of economic resources that could be used for developing the country.And it should not be forgotten how small those resources are in a poor and backward country.Where the cost ofgovernment is high, resources for development are correspondingly low.
This may be illustrated by comparing the position of a nation with that of a private business enterprise. An enterprise has to incur certain costs and expenses in order to stay in business.For our purposes, we are concerned only with one kind of cost—the cost of managing and administering the business.Such administrative overheads in a business are analogous to the cost of government in a nation.The administrative overheads of a business are low to the extent that everyone working in the business can be trusted to behave in a way that best promotes the interests of the firm.If they can each be trusted to take such responsibilities.and to exercise such initiative as falls within their sphere, then administrative overheads will be low.It will be low because it will be necessary to have only one man looking after each job, without having another man to check upon what he is doing, keep him in line, and report on him to someone else.But if no one can be trusted to act in a loyal and responsible manner towards his job, then the business will require armies of administrators, checkers, and foremen and administrative overheads will rise correspondingly.As administrative overheads rise, so the earnings of the business after meeting he expense of administration, will fall；and the business will have less money to distribute as dividends or invest directly in its future progress and development.
It is precisely the same with a nation. To the extent that the people can be relied upon to behave in a loyal and responsible manner, thegovernment does not require armies of police and civil servants to keep them in order.But if a nation is disunited, the government cannot be sure that the actions of the people will be in the interests of the nation；and it will have to watch, check, and control the people accordingly.A disunited nation therefore has to incur unduly high costs of government.
课文翻译：
如果一个国家实际上处于分裂状态，使之联合起来就是政府的事了。这样一来就增加了政府的开支，从而相应地减少了可以用来发展国家的那部分经济资源。不应忘记，在一个贫穷落后的国家里，那部分财力是很有限的。凡是政府管理费用高的地方，用于发展国家经济的资金就会相应地减少。
把国家的状况同私人企业的状况加以比较，就可以看清这个问题。一个企业为了继续经营，不得不支出一定的费用和开销。就我们的目的而言，我们只关心一种费用——企业行政管理费。一家企业的行政管理开支类似于一个国家的政府管理所用的开支。如果企业中的每个人都在真诚地为提高企业利润而工作，那么企业的管理费用就会降低到相应的程度。如果企业的每个人都信得过，人人都认真负责，在各自的工作范围内发挥主动性，行政管理费用就会降低。行政管理费用降低的原因是：每项工作只需要一个人去完成，用不着另外再有一个人检查他的工作。督促他遵守章程，或向有关人士汇报他的工作。但是，如果企业中谁也不可信赖会对工作尽忠守职，那么企业就会需要大批的管理人员、检查人员和带班人员，管理费用就会相应地增加。管理费用增加了，那么在扣除管理费用后，企业的收入也就降低了。因此用于分红的金额或直接用于将来开拓和发展的投资就相应地减少了。
一个国家的情况也完全相同。如果人民忠于职守，举止规矩，能受到政府的信赖，那么政府就不需要大批的警察和文职人员去促使人民遵纪守法。但是，如果一个国家处于分裂状态，政府不能相信人民的行动有利于国家，那么政府就不得不对人民进行监督、检查和控制。因此，一个处于分裂状态的国家必然要支付过高的行政管理费用。
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