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      First Inaugural Address
      We observe today not a victory of party, but a celebration of freedom, symbolizing an end, as well as a beginning; signifying renewal, as well as change. For I have sworn before you and Almighty God the same solemn oath our forebears prescribed nearly a century and three quarters ago.
      In your hands, my fellow citizens, more than in mine, will rest the final success or failure of our course. Since this country was founded, each generation of Americans has been summoned to give testimony to its national loyalty. The graves of young Americans who answered the call to service surround the globe.
      Now the trumpet summons us again, not as a call to bear arms, though arms we need; not as a call to battle, though embattled we are; but a call to bear the burden of a long twilight struggle, year in and year out, “rejoicing in hope; patient in tribulation”, a struggle against the common enemies of man: tyranny, poverty, disease, and war itself.
      Can we forge against these enemies a grand and global alliance, North and South, East and West, that can assure a more fruitful life for all mankind? Will you join in that historic effort?
      In the long history of the world, only a few generations have been granted the role of defending freedom in its hour of maximum danger. I do not shrink from this responsibility. I welcome it. I do not believe that any of us would exchange places with any other people or any other generation. The energy, the faith, the devotion which we bring to this endeavor will light our country and all who serve it. And the glow from that fire can truly light the world.
      And so, my fellow Americans, ask not what your country can do for you, ask what you can do for your country.
      My fellow citizens of the world, ask not what America will do for you, but what together we can do for the freedom of man.
      Finally, whether you are citizens of America or citizens of the world, ask of us here the same high standards of strength and sacrifice which we ask of you. With a good conscience our only sure reward, with history the final judge of our deeds, let us go forth to lead the land we love, asking His blessing and His help, but knowing that here on earth, God’s work must truly be our own.
      Gettysburg Address
      Fourscore and seven years ago, our fathers brought forth upon this continent a new nation,conceived in liberty and dedicated to the proposition that all men are created equal.
      Now, we are engaged in a great civil war, testing whether that nation or any nation soconceived and so dedicated, can long endure. We are met on a great battlefield of that war.We have come to dedicate a portion of that field as a final resting-place for those who heregave their lives that that nation might live. It is altogether fitting and proper that we should dothis.
      But, in a larger sense, we cannot dedicate, we cannot consecrate, we cannot hallow thisground. The brave men, living and dead, who struggled here, have consecrated it far above ourpoor power to add or detract. The world will little note nor long remember what we say here,but it can never forget what they did here. It is for us, the living, rather, to be dedicated hereto the unfinished work which they who fought here have thus far so nobly advanced. It israther for us to be here dedicated to the great task remaining before us—that from thesehonored dead we take increased devotion to that cause for which they gave the last fullmeasure of devotion; that we here highly resolve that these dead shall not have died in vain;that this nation, under God, shall have a new birth of freedom; and that government of thepeople, by the people, and for the people, shall not perish from the earth.
      VTo be or not to be
      Outside the Bible, these six words are the most famous in all the literature of the world. Theywere spoken by Hamlet when he was thinking aloud, and they are the most famous words inShakespeare because Hamlet was speaking not only for himself but also for every thinking manand woman. To be or not to be, to live or not to live, to live richly and abundantly and eagerly,or to live dully and meanly and scarcely. A philosopher once wanted to know whether he wasalive or not, which is a good question for everyone to put to himself occasionally. He answeredit by saying: “I think, therefore am.”
      But the best definition of existence ever saw did another philosopher who said: “To be is to bein relations.” If this true, then the more relations a living thing has, the more it is alive. To liveabundantly means simply to increase the range and intensity of our relations. Unfortunatelywe are so constituted that we get to love our routine. But apart from our regular occupationhow much are we alive? If you are interest-ed only in your regular occupation, you are aliveonly to that extent. So far as other things are concerned–poetry and prose, music, pictures,sports, unselfish friendships, politics, international affairs–you are dead.
      Contrariwise, it is true that every time you acquire a new interest–even more, a newaccomplishment–you increase your power of life. No one who is deeply interested in a largevariety of subjects can remain unhappy; the real pessimist is the person who has lostinterest.
      Bacon said that a man dies as often as he loses a friend. But we gain new life by contacts, newfriends. What is supremely true of living objects is only less true of ideas, which are also alive.Where your thoughts are, there will your live be also. If your thoughts are confined only toyour business, only to your physical welfare, only to the narrow circle of the town in which youlive, then you live in a narrow cir-conscribed life. But if you are interested in what is going on inChina, then you are living in China~ if you’re interested in the characters of a good novel, thenyou are living with those highly interesting people, if you listen intently to fine music, you areaway from your immediate surroundings and living in a world of passion and imagination.
      To be or not to be–to live intensely and richly, merely to exist, that depends on ourselves. Letwiden and intensify our relations. While we live, let live!
      “生存還是毀滅?!比绻选妒ソ洝烦?,這六個字便是整個世界文學中最有名的六個字了。這六個字是哈姆雷特一次喃喃自語時說的,而這六個字也就成了莎士比亞作品中最有名的幾個字了,因為這里哈姆雷特不僅道出了他自己的心聲,同時也代表了一切有思想的男男女女。是活還是不活——是要生活還是不要生活,是要生活得豐滿充實,興致勃勃,還是只是活得枯燥委瑣,貧乏無味。一位哲人一次曾想弄清他自己是否是在活著,這個問題我們每個人也大可不時地問問我們自己。這位哲學家對此的答案是: “我思故我在?!?br /> 但是關于生存我所見過的一條最好的定義卻是另一位哲學家下的:“生活即是聯系?!比绻@話不假的話,那么一個有生命者的聯系越多,它也就越有生氣。所謂要活得豐富充實也即是要擴大和加強我們的各種聯系。不幸的是,我們往往會因為天性不夠豐厚而容易陷入自己的陳規舊套。試問除去我們的日常工作,我們的真正生活又有多少?如果你只是對你的日常工作才有興趣,那你的生趣也就很有限了。至于在其它事物方面,比如詩歌、散文、音樂、美術、體育、無私的友誼、政治與國際事務,等等——你只是死人一個。