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Chapter 16 The Professor, Part Two (30)
The Professor, Part Two (30)
关于教授（下）
I used to tease Morrie that he was stuck in the sixties.
我以前常常会开玩笑说莫瑞整个人都停留在了60年代。
He would answer that the sixties weren't so bad, compared to the times we lived in now.
他就会回应说相较于我们现在生活的时代，60年代可是很美好的。
He came to Brandeis after his work in the mental health field, just before the sixties began.
就在60年代即将拉开序幕的前夜，莫瑞结束精神疾病领域的工作之后来到了布兰迪斯大学。
Within a few years, the campus became a hotbed for cultural revolution.
就在短短几年之内，校园变成了文化革命的温床。
Drugs, sex, race, Vietnam protests.
毒品泛滥，性解放，种族问题，反越战。
Abbie Hoffman attended Brandeis.
艾比·霍夫曼进入了布兰迪斯大学学习。
So did Jerry Rubin and Angela Davis.
杰里·鲁宾和安吉拉·戴维斯也进入了布兰迪斯大学学习。
Morrie had many of the "radical" students in his classes.
莫瑞在他的课堂上有过不少堪称“激进分子”的学生。
That was partly because, instead of simply teaching, the sociology faculty got involved.
其中有一部分的原因是布兰迪斯整个社会学系的教职工不仅仅只是埋头教学，而是实际参与进了这场文化改革运动中。
It was fiercely antiwar, for example.
以激烈的反战行动为例。
When the professors learned that students who did not maintain a certain grade point average could lose their deferments and be drafted, they decided not to give any grades.
当社会学系的教授们了解到那些学习成绩平均绩点没有达到一定水平的学生会失去他们推迟服兵役的资格而立刻被征召入伍的时候，他们决定不给学生判成绩。
When the administration said, "If you don't give these students grades, they will all fail, "Morrie had a solution: "Let's give them all A's."
当学校的行政管理者威胁说，“如果你们不给学生判成绩，那他们就全部都算作挂科，”的时候，莫瑞又想出了解决方案：“那我们就给所有学生都打A。”
And they did.
而且他们也确实这么做了。
Just as the sixties opened up the campus, it also opened up the staff in Morrie's department, from the jeans and sandals they now wore when working to their view of the classroom as a living, breathing place.
就在轰轰烈烈的60年代解放了校园之时，它也同时解放了莫瑞部门的同事们，从现在才开始会在工作时穿的牛仔裤和凉鞋这种着装解放到开始将课堂视为一种生活、呼吸之地的观念的解放。
They chose discussions over lectures, experience over theory.
他们选择用讨论教学代替讲课灌输，提倡在经验中学习而不是只学习理论知识。
They sent students to the Deep South for civil rights projects and to the inner city for fieldwork.
他们会送学生深入美国南方参与民权运动，会让学生深入城市内部去进行田野调查。
They went to Washington for protest marches,
and Morrie often rode the busses with his students.
学生们会到首都华盛顿去参加抗议游行，而莫瑞则常常会陪同学生一起乘公交车。
On one trip, he watched with gentle amusement as women in flowing skirts and love beads put flowers in soldiers' guns, then sat on the lawn, holding hands, trying to levitate the Pentagon.
在一次旅途中，他带着温和的幽默态度看着一群穿着翩翩衣裙，戴着念珠项链的女士们将花朵插进士兵们的枪口中，然后坐在草坪上，手拉着手，试图用精神意念让五角大楼漂浮起来。
"They did not move it," he later recalled, "but it was a nice try."
“他们确实没能让楼动起来，”莫瑞事后回忆说，“但至少是挺不错的一种尝试。”
One time, a group of black students took over Ford Hall on the Brandeis campus, draping it in a banner that read MALCOLM X UNIVERSITY.
有一次，一群黑人学生占领了布兰迪斯大学的福德大楼，用写着“马尔科姆X大学”的巨幅标语挂在大楼上。（意思就是要把布兰迪斯大学重新命名为马尔科姆X大学，大家百度一下这个名字就明白为什么，MALCOLM X 是当时著名的黑人民权运动领袖之一）
Ford Hall had chemistry labs, and some administration officials worried that these radicals were making bombs in the basement.
福德大楼里有化学实验室，一些学校的行政管理官员担心楼里的这些激进分子会在地下室里制造炸弹。
Morrie knew better.
但莫瑞看得更明白。
He saw right to the core of the problem, which was human beings wanting to feel that they mattered.
他直接看到了问题核心，那就是所有人都希望被当回事。
The standoff lasted for weeks.
占领运动僵持不下了几个星期之久。
And it might have gone on even longer if Morrie hadn't been walking by the building when one of the protesters recognized him as a favorite teacher and yelled for him to come in through the window.
如果不是当时其中一个抗议者在莫瑞路过大楼的时候认出这是他最喜欢的老师并且出声喊住了他并邀请莫瑞翻窗户进入大楼的话，这场抗议恐怕会持续更久。
An hour later, Morrie crawled out through the window with a list of what the protesters wanted.
一个小时以后，莫瑞又从窗户里爬出来，并带来一份写满了抗议者诉求的清单。
He took the list to the university president, and the situation was diffused.
他将清单带给了学校校长，自此抗议的紧张形势也就解除了。
Morrie always made good peace.
莫瑞总是能够带来和解。
At Brandeis, he taught classes about social psychology, mental illness and health, group process.
在布兰迪斯大学，莫瑞教授社会心理学，精神疾病和健康以及群体治疗方法。
They were light on what you'd now call "career skills" and heavy on "personal development."
他们不注重那些你现在称作“事业发展技巧”的内容而是着重于培养“个人发展能力”。
And because of this, business and law students today might look at Morrie as foolishly naive about his contributions.
而且就因为这点，那些学商科、学法律的学生如今可能会把莫瑞的教学贡献看作一种愚蠢的天真。
How much money did his students go on to make?
莫瑞的学生能赚几个钱呀？
How many big-time cases did they win?
莫瑞的学生能打赢几个官司呀？
Then again, how many business or law students ever visit their old professors once they leave?
但话说回来，一旦离开校园又有几个商科学生或者法律学生会回来看望曾经的老教授呢？
Morrie's students did that all the time.
莫瑞的学生可是一直都会回来看他。
And in his final months, they came back to him, hundreds of them, from Boston, New York, California, London, and Switzerland; from corporate offices and inner city school programs.
在莫瑞生命的最后几个月里，他的学生们，数以百计，有从波士顿来的，有从纽约来的，从加利福尼亚，从伦敦，甚至从瑞士赶回来，从公司的办公室里回来，从城市内部的学校项目中赶回来。
They called. They wrote. They drove hundreds of miles for a visit, a word, a smile.
他们络绎不绝地打来电话。他们开车几百里路就为了回来见一面，说句话，送出一个微笑。
" I've never had another teacher like you," they all said.
“后来我再也没有遇见过像你一样的老师，”这是他们都会说的一句话。
As my visits with Morrie go on, I begin to read about death, how different cultures view the final passage.
随着我对莫瑞拜访的继续，我开始阅读一些关于死亡的书籍，了解那些不同文化是如何看待死亡这一人生最终篇章的。
There is a tribe in the North American Arctic, for example, who believe that all things on earth have a soul that exists in a miniature form of the
body that holds it—so that a deer has a tiny deer inside it, and a man has a tiny man inside him.
例如，在北美大陆北极圈以内有这样一个部落，他们相信地球上的世间万物都有以迷你形式存在于其外部躯体之中的灵魂，好比一头鹿在其躯体之中拥有一个迷你版的鹿灵，那么人在躯体之中也存在迷你版的他自己。
When the large being dies, that tiny form lives on.
当外部躯体死亡的时候，那个迷你版的存在会继续活下去。
It can slide into something being born nearby, or it can go to a temporary resting place in the sky, in the belly of a great feminine spirit, where it waits until the moon can send it back to earth.
这个迷你存在会飘荡到附近任何新生事物之中，或者他们会暂时的栖居于天空的某处，或者去到美丽雌性的腹中，然后他们会等待着月亮将它们重新送返尘世。
Sometimes, they say, the moon is so busy with the new souls of the world that it disappears from the sky.
部落的人们说，有时候世界上等待月亮送的新灵魂实在太多月亮都忙不过来了，就会从天空中消失。
That is why we have moonless nights.
这就是为什么我们会有几天天上见不到月亮。
But in the end, the moon always returns, as do we all.
但最终，月亮一定会重返人间，就像我们所有人一样。
That is what they believe.
那里的人们笃信如此。
原著：Mitch Albom
多啰嗦几句重要的话——
我犹豫了好久该怎么去向我的听众们展示这篇故事的同时又不会给你们造成某种潜在的导向和鼓励。
要避免什么潜在的导向和鼓励呢？
就是这篇故事中提到的美国上个世纪60年代的种种民权运动，在这篇故事里都统一囊括进一个词组“cultural revolution”。任何高中毕业的人看到这两个单词应该都会下意识地把这组词翻译成“文化革命”。
当我看到这两个词出现的时候，暗暗心惊。你们知道这个词在这里意味着什么，某种禁忌。
如果有心之人丝毫不加以区别的把这篇故事中的这组词和我国历史上某一特殊时期联系在一起，从而引起无限遐想连篇和某种狂热想法的话，我在这里必须澄清：请收起狂人之思，只在这篇故事的范围内用故事所指的内容来理解这组词，任何对这组词意范畴的扩大和发散都毫无必要，请勿与中国历史混为一谈，完全不是一回事，所以也无需借此发挥胸中块垒或者抒发个人的政治立场。
这是一个美国作家通过采访生活在当时见证过这个历史时期的老师然后在书中转而描写给读者看的关于美国60年代种种如火如荼的社会运动的历史场景，也是一种出自个人观察角度的主观性的个人历史书写，你可以相信这是发生在莫瑞这个人身上的历史，但你不能全信这是客观的社会史实，我们并非美国历史那个年代的参与者，所以不要把自己强行代入进去。
从作者以及书中提到的主人公莫瑞这类开明左派知识分子所持有的政治立场出发，你可以感觉到这篇故事对于美国60年代的社会运动抱有支持甚至非常推崇的态度。对于60年代的美国民权解放运动到底如何评价，好或不好，大家去看看专业历史评论，对于这场运动的批评亦或赞扬其实也基本都有盖棺定论，无非是屁股坐在不同的椅子上，必然就有各种维护自身立场的褒扬或贬损，80年后的今人实在没有必要多做发挥。所以作为一个看书的人，不要偏听偏信，被这篇故事中的溢美之词所迷惑进而把别人的主张塞进自己的头脑，站进本不需要你站的立场和圈子，给生活增添没必要的思想上的烦恼。
以看热闹的心态来看待这篇故事描写的莫瑞的经历就足够。回到当下的现实生活中，我相信大部分人在内心深处对于自己支持的和否定的其实都有很清晰的判断力，不会被轻易混淆和误导，对吗？
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By Vera_the wild readerThe Professor, Part Two (30)
关于教授（下）
I used to tease Morrie that he was stuck in the sixties.
我以前常常会开玩笑说莫瑞整个人都停留在了60年代。
He would answer that the sixties weren't so bad, compared to the times we lived in now.
他就会回应说相较于我们现在生活的时代，60年代可是很美好的。
He came to Brandeis after his work in the mental health field, just before the sixties began.
就在60年代即将拉开序幕的前夜，莫瑞结束精神疾病领域的工作之后来到了布兰迪斯大学。
Within a few years, the campus became a hotbed for cultural revolution.
就在短短几年之内，校园变成了文化革命的温床。
Drugs, sex, race, Vietnam protests.
毒品泛滥，性解放，种族问题，反越战。
Abbie Hoffman attended Brandeis.
艾比·霍夫曼进入了布兰迪斯大学学习。
So did Jerry Rubin and Angela Davis.
杰里·鲁宾和安吉拉·戴维斯也进入了布兰迪斯大学学习。
Morrie had many of the "radical" students in his classes.
莫瑞在他的课堂上有过不少堪称“激进分子”的学生。
That was partly because, instead of simply teaching, the sociology faculty got involved.
其中有一部分的原因是布兰迪斯整个社会学系的教职工不仅仅只是埋头教学，而是实际参与进了这场文化改革运动中。
It was fiercely antiwar, for example.
以激烈的反战行动为例。
When the professors learned that students who did not maintain a certain grade point average could lose their deferments and be drafted, they decided not to give any grades.
当社会学系的教授们了解到那些学习成绩平均绩点没有达到一定水平的学生会失去他们推迟服兵役的资格而立刻被征召入伍的时候，他们决定不给学生判成绩。
When the administration said, "If you don't give these students grades, they will all fail, "Morrie had a solution: "Let's give them all A's."
当学校的行政管理者威胁说，“如果你们不给学生判成绩，那他们就全部都算作挂科，”的时候，莫瑞又想出了解决方案：“那我们就给所有学生都打A。”
And they did.
而且他们也确实这么做了。
Just as the sixties opened up the campus, it also opened up the staff in Morrie's department, from the jeans and sandals they now wore when working to their view of the classroom as a living, breathing place.
就在轰轰烈烈的60年代解放了校园之时，它也同时解放了莫瑞部门的同事们，从现在才开始会在工作时穿的牛仔裤和凉鞋这种着装解放到开始将课堂视为一种生活、呼吸之地的观念的解放。
They chose discussions over lectures, experience over theory.
他们选择用讨论教学代替讲课灌输，提倡在经验中学习而不是只学习理论知识。
They sent students to the Deep South for civil rights projects and to the inner city for fieldwork.
他们会送学生深入美国南方参与民权运动，会让学生深入城市内部去进行田野调查。
They went to Washington for protest marches,
and Morrie often rode the busses with his students.
学生们会到首都华盛顿去参加抗议游行，而莫瑞则常常会陪同学生一起乘公交车。
On one trip, he watched with gentle amusement as women in flowing skirts and love beads put flowers in soldiers' guns, then sat on the lawn, holding hands, trying to levitate the Pentagon.
在一次旅途中，他带着温和的幽默态度看着一群穿着翩翩衣裙，戴着念珠项链的女士们将花朵插进士兵们的枪口中，然后坐在草坪上，手拉着手，试图用精神意念让五角大楼漂浮起来。
"They did not move it," he later recalled, "but it was a nice try."
“他们确实没能让楼动起来，”莫瑞事后回忆说，“但至少是挺不错的一种尝试。”
One time, a group of black students took over Ford Hall on the Brandeis campus, draping it in a banner that read MALCOLM X UNIVERSITY.
有一次，一群黑人学生占领了布兰迪斯大学的福德大楼，用写着“马尔科姆X大学”的巨幅标语挂在大楼上。（意思就是要把布兰迪斯大学重新命名为马尔科姆X大学，大家百度一下这个名字就明白为什么，MALCOLM X 是当时著名的黑人民权运动领袖之一）
Ford Hall had chemistry labs, and some administration officials worried that these radicals were making bombs in the basement.
福德大楼里有化学实验室，一些学校的行政管理官员担心楼里的这些激进分子会在地下室里制造炸弹。
Morrie knew better.
但莫瑞看得更明白。
He saw right to the core of the problem, which was human beings wanting to feel that they mattered.
他直接看到了问题核心，那就是所有人都希望被当回事。
The standoff lasted for weeks.
占领运动僵持不下了几个星期之久。
And it might have gone on even longer if Morrie hadn't been walking by the building when one of the protesters recognized him as a favorite teacher and yelled for him to come in through the window.
如果不是当时其中一个抗议者在莫瑞路过大楼的时候认出这是他最喜欢的老师并且出声喊住了他并邀请莫瑞翻窗户进入大楼的话，这场抗议恐怕会持续更久。
An hour later, Morrie crawled out through the window with a list of what the protesters wanted.
一个小时以后，莫瑞又从窗户里爬出来，并带来一份写满了抗议者诉求的清单。
He took the list to the university president, and the situation was diffused.
他将清单带给了学校校长，自此抗议的紧张形势也就解除了。
Morrie always made good peace.
莫瑞总是能够带来和解。
At Brandeis, he taught classes about social psychology, mental illness and health, group process.
在布兰迪斯大学，莫瑞教授社会心理学，精神疾病和健康以及群体治疗方法。
They were light on what you'd now call "career skills" and heavy on "personal development."
他们不注重那些你现在称作“事业发展技巧”的内容而是着重于培养“个人发展能力”。
And because of this, business and law students today might look at Morrie as foolishly naive about his contributions.
而且就因为这点，那些学商科、学法律的学生如今可能会把莫瑞的教学贡献看作一种愚蠢的天真。
How much money did his students go on to make?
莫瑞的学生能赚几个钱呀？
How many big-time cases did they win?
莫瑞的学生能打赢几个官司呀？
Then again, how many business or law students ever visit their old professors once they leave?
但话说回来，一旦离开校园又有几个商科学生或者法律学生会回来看望曾经的老教授呢？
Morrie's students did that all the time.
莫瑞的学生可是一直都会回来看他。
And in his final months, they came back to him, hundreds of them, from Boston, New York, California, London, and Switzerland; from corporate offices and inner city school programs.
在莫瑞生命的最后几个月里，他的学生们，数以百计，有从波士顿来的，有从纽约来的，从加利福尼亚，从伦敦，甚至从瑞士赶回来，从公司的办公室里回来，从城市内部的学校项目中赶回来。
They called. They wrote. They drove hundreds of miles for a visit, a word, a smile.
他们络绎不绝地打来电话。他们开车几百里路就为了回来见一面，说句话，送出一个微笑。
" I've never had another teacher like you," they all said.
“后来我再也没有遇见过像你一样的老师，”这是他们都会说的一句话。
As my visits with Morrie go on, I begin to read about death, how different cultures view the final passage.
随着我对莫瑞拜访的继续，我开始阅读一些关于死亡的书籍，了解那些不同文化是如何看待死亡这一人生最终篇章的。
There is a tribe in the North American Arctic, for example, who believe that all things on earth have a soul that exists in a miniature form of the
body that holds it—so that a deer has a tiny deer inside it, and a man has a tiny man inside him.
例如，在北美大陆北极圈以内有这样一个部落，他们相信地球上的世间万物都有以迷你形式存在于其外部躯体之中的灵魂，好比一头鹿在其躯体之中拥有一个迷你版的鹿灵，那么人在躯体之中也存在迷你版的他自己。
When the large being dies, that tiny form lives on.
当外部躯体死亡的时候，那个迷你版的存在会继续活下去。
It can slide into something being born nearby, or it can go to a temporary resting place in the sky, in the belly of a great feminine spirit, where it waits until the moon can send it back to earth.
这个迷你存在会飘荡到附近任何新生事物之中，或者他们会暂时的栖居于天空的某处，或者去到美丽雌性的腹中，然后他们会等待着月亮将它们重新送返尘世。
Sometimes, they say, the moon is so busy with the new souls of the world that it disappears from the sky.
部落的人们说，有时候世界上等待月亮送的新灵魂实在太多月亮都忙不过来了，就会从天空中消失。
That is why we have moonless nights.
这就是为什么我们会有几天天上见不到月亮。
But in the end, the moon always returns, as do we all.
但最终，月亮一定会重返人间，就像我们所有人一样。
That is what they believe.
那里的人们笃信如此。
原著：Mitch Albom
多啰嗦几句重要的话——
我犹豫了好久该怎么去向我的听众们展示这篇故事的同时又不会给你们造成某种潜在的导向和鼓励。
要避免什么潜在的导向和鼓励呢？
就是这篇故事中提到的美国上个世纪60年代的种种民权运动，在这篇故事里都统一囊括进一个词组“cultural revolution”。任何高中毕业的人看到这两个单词应该都会下意识地把这组词翻译成“文化革命”。
当我看到这两个词出现的时候，暗暗心惊。你们知道这个词在这里意味着什么，某种禁忌。
如果有心之人丝毫不加以区别的把这篇故事中的这组词和我国历史上某一特殊时期联系在一起，从而引起无限遐想连篇和某种狂热想法的话，我在这里必须澄清：请收起狂人之思，只在这篇故事的范围内用故事所指的内容来理解这组词，任何对这组词意范畴的扩大和发散都毫无必要，请勿与中国历史混为一谈，完全不是一回事，所以也无需借此发挥胸中块垒或者抒发个人的政治立场。
这是一个美国作家通过采访生活在当时见证过这个历史时期的老师然后在书中转而描写给读者看的关于美国60年代种种如火如荼的社会运动的历史场景，也是一种出自个人观察角度的主观性的个人历史书写，你可以相信这是发生在莫瑞这个人身上的历史，但你不能全信这是客观的社会史实，我们并非美国历史那个年代的参与者，所以不要把自己强行代入进去。
从作者以及书中提到的主人公莫瑞这类开明左派知识分子所持有的政治立场出发，你可以感觉到这篇故事对于美国60年代的社会运动抱有支持甚至非常推崇的态度。对于60年代的美国民权解放运动到底如何评价，好或不好，大家去看看专业历史评论，对于这场运动的批评亦或赞扬其实也基本都有盖棺定论，无非是屁股坐在不同的椅子上，必然就有各种维护自身立场的褒扬或贬损，80年后的今人实在没有必要多做发挥。所以作为一个看书的人，不要偏听偏信，被这篇故事中的溢美之词所迷惑进而把别人的主张塞进自己的头脑，站进本不需要你站的立场和圈子，给生活增添没必要的思想上的烦恼。
以看热闹的心态来看待这篇故事描写的莫瑞的经历就足够。回到当下的现实生活中，我相信大部分人在内心深处对于自己支持的和否定的其实都有很清晰的判断力，不会被轻易混淆和误导，对吗？