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人們因?yàn)樯畹恼軐W(xué)理念截然相反，形成了兩種矛盾的對(duì)峙力量—-———傳統(tǒng)守舊者和改革自由者。前者知足于業(yè)已成立的等級(jí)制度，后者則努力去成立一種他們以為更好的新的宇宙次序.他們倚重的是完整不同樣的東西:前者重申絢爛的往昔,后者則主要關(guān)注玫瑰般的未來(lái).前者將自己的看法成立在人類無(wú)能否認(rèn)的限制之上，后者卻深信人類有著不行置疑的無(wú)窮可能性來(lái)改良自己，完滿自己。若前者走遠(yuǎn)了,就會(huì)顯示出對(duì)一種基本上不復(fù)存在的過(guò)去的，進(jìn)而會(huì)阻擋對(duì)更美好未來(lái)的追求;若后者太甚了，他們會(huì)懷抱浪漫的夢(mèng)想，變得不確實(shí)質(zhì)。如果人生有春夏秋冬四時(shí)，我們常常在春夏秋冬是改革自由者，但到了秋冬兩季很有可能慢慢轉(zhuǎn)變?yōu)閭鹘y(tǒng)守舊者。比方，有名現(xiàn)代主義詩(shī)人艾略特在他的初期詩(shī)歌中探究了現(xiàn)代西方文明在各個(gè)方面的衰落，但在后期作品中,他卻十分關(guān)注穩(wěn)固和次序Peopleturnthemselvesintotwoconflictingforces–conservativesandliberals,owingtotheirrespectiveopposingphilosophicalviewsaboutlife。Theformerarecomplacentwiththeestablishedhierarchieswhilethelatterstriveforanewcosmosorderwhichtheybelievewillbesuperiortothepreviousone./Theyeachgiveprioritiestototallydifferentthings.Theformeremphasizebrilliantpastglorieswhilethelatterarechieflyconcernedabouttherosyfuture。/Theformerbasedtheirviewsonman'sincontestablelimitationswhilethelatterstandonhisindisputableinfinitudeofpossibilitiesinimprovingandperfectingthemselves./Iftheformergotoofar,theymaydisplaysomenostalgiaforalargelynonexistentpast，whichmayhandicapthepursuitofastillbetterfuture。/Ifthelattergoestoofar，theytendtocherishsomedreamstooromantictobepractical。/Ifhumanlifeconsistsofspring，summer，autumnandwinter，weareinclinedtobeliberalsinspringandsummer,butthereiseverylikelihoodthatwemayturnourselvesintoconservativesbydegreesinautumnandwinter./Forexample，thefamousmodernistpoetElliotexploredinhisearlypoetryvariousaspectsofdecayofcivilizationinthemodernWesternworld，butheattachedmuchimportancetostabilityandorderinhislaterworks。個(gè)性和對(duì)生活的見(jiàn)解是因人而異的。從生物宿命論的看法來(lái)看，一個(gè)人是無(wú)法逃走基因的特制的。從社會(huì)宿命論的看法來(lái)看，一個(gè)人則沒(méi)法逃走社會(huì)環(huán)境，或許說(shuō)，他的世界觀基本上受經(jīng)濟(jì)社會(huì)地位支配.在古代，人們以為體內(nèi)有四種液體，即血液、粘液、膽汁和黑膽汁，這四種液體在一個(gè)人身上的比率決定了一個(gè)人的脾氣.所以，假如我們大多半人不是單獨(dú)生活在荒原里,我們一定要與不同的性格和不同的世界觀的人發(fā)生各樣關(guān)系。為享有舒坦的環(huán)境，我們應(yīng)當(dāng)努力的使這些關(guān)系更為和睦。第一我們應(yīng)當(dāng)賞識(shí)多樣性，而不是為多樣性而感覺(jué)煩惱。第二，我們絕不行干預(yù)他人的私事；絕不行嘲諷他人的品位。第三，我們應(yīng)當(dāng)為他人有著不同于我們的追求的愛(ài)好而感覺(jué)快樂(lè)。第四，我們應(yīng)當(dāng)盡量防止很有可能親戚爭(zhēng)辯的話題.第五,我們不該當(dāng)希望像兩個(gè)律師或許政治家同樣相互相互沒(méi)完沒(méi)了的擺道理來(lái)解決全部問(wèn)題。第六，我們應(yīng)當(dāng)記著美德和智慧可能有多種形式。第七,我們應(yīng)當(dāng)盡量防止惹起壞性情的各樣門路和原由。自然，我們不過(guò)供給了幾條努力建立和睦人際關(guān)系的原則，你還能夠依據(jù)你的生活經(jīng)歷加上一些新的原則。Personalitiesandviewsonlifevaryfromindividualtoindividual.Inthelightofbiologicaldeterminism，onecannotescapefromhereditarytraits。Inthelightofsocialdeterminism，onecannotescapefromsocialenvironment；inotherwords,one'sworldoutlookislargelydeterminedbyhiseconomic—socialstatus。Inancienttimes，peoplewerebelievedtohavefourdifferentcardinalhumors，namelyblood,phlegm,cholerandblackbile,whoserelativeproportionsinapersondeterminedhismentalqualities。Therefore，ifmostofusshouldnotlivealoneinwildness,wearesuretohavevariousrelationswithpeopleofdifferentpersonalitiesandworldoutlooks.Weshouldendeavortomaketheserelationsmoreharmonioussoastoenjoymorecomfortablesurroundings。Firstlyweshouldappreciatediversitiesratherthanfeeldistressedbydiversities.Secondly,weshouldneverintrudeonothers,or

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privneverridiculeother’tastes.Thirdly,weshouldtakedelightinothers'pursuitsdifferentfromourown。Fourthly,weshouldavoidasfaraspossiblehavingsubjectswhicharemostlikelytocausedisputation。Fifthly,weshouldnotwishtosettleeverythingbycontendingendlesslywitheachotherjustliketwolawyersortwopoliticians。Sixthly,weshouldrememberthatvirtuesandwisdommaybedisplayedinvariousforms.Seventhly，weshouldcutoffasfaraspossiblethemeansandcausesofill—temper.Ofcourse,wehaveonlyofferedalistofprinciplesinanefforttobuildupharmoniousrelationshipsbetweenpeople，andyoumayaddmoretothelistfromyourownlifeexperiences。作者以為，國(guó)際主義情懷與世界主義情懷有著根本的差別.擁有民族主義情懷是培育國(guó)際主義精神的先決條件。國(guó)際主義和平主張反對(duì)任何形式的戰(zhàn)爭(zhēng)，不是毀壞各國(guó)以后的和平。他相信，一個(gè)人對(duì)另一個(gè)民族的特征越賞識(shí)，就越不會(huì)試圖模擬這個(gè)民族的特征，因?yàn)槊褡逄卣魃羁?，沒(méi)法模擬,大多半人的問(wèn)題在于不過(guò)憑著一些短暫的印象，就對(duì)某一個(gè)民族的特征做出過(guò)于抽象的歸納.此外，我們應(yīng)當(dāng)理解，從最廣泛的意義上說(shuō)，語(yǔ)言能夠被看作是一個(gè)名族的象征標(biāo)記，因?yàn)檎Z(yǔ)言包括了這個(gè)名族的生活方式，思想模式以及他們的歷史文化背景。語(yǔ)言和文化互相聯(lián)系、互相依存。所以，假如你希望認(rèn)識(shí)某一民族的特征，學(xué)習(xí)他們的語(yǔ)言、認(rèn)識(shí)他們的文化極其重要。Theauthorholdsthatthereisanessentialdifferencebetweenbeinginternationalandbeingcosmopolitan。Beingnationalisanessentialprerequisiteoffosteringinternationalspirit.Internationalpeaceadvocatesoppositiontowarinanyformandnotapeaceafterthedestructionofnations.Hebelievesthatthemoreamanreallyappreciatesandadmiresthecharacterofanothernation，thelesshewillattempttoimitateit，foritistoodeeptoimitate.Theproblemwithmostpeopleisthattheytendtomakeasweepinggeneralizationofthecharacterofaparticularnationjustbasedonsomefleetingimpressions.Inaddition,weshouldunderstandthatlanguagecouldbedeemedasthesymbolicdesignationofapeopleinthebroadsense,foritcomprisestheirhistoricalandculturalbackgroundsaswellastheirapproachtolifeandtheirwayofthinking。Languageandcultureareinterrelatedwithandinterdependentuponeachother.Therefore,itisextremelyimportanttostudytheirlanguageandacquireknowledgeoftheircultureifyouwishtounderstandthecharacterofacertainnation.很多政治家以為,戰(zhàn)爭(zhēng)是文明的力量與野蠻的力量的矛盾。說(shuō)到第一次世界大戰(zhàn),美國(guó)固然獲得很多預(yù)警，可是關(guān)于會(huì)急忙卷入這場(chǎng)全世界戰(zhàn)爭(zhēng)仍是措手不及的。Manystatesmenbelievethatwaristheclashofthetwoopposingforcesofcivilizationandbarbarism.WhenitcomestotheFirstWorldWar,Americawascaughtflat-footedlyunreadyforitsleapintotheglobalwardespiteamplewarning.Wilson,thethenUSPresident,saidinhiswarmessage，“itisafearfulthingtoleadthisgreatpeacefulpeopleintowar.Butthiswas”themostfatefulmomentforAmericansandtheycouldnotpossiblystayawayfromthewaranylonger。Sotheformidablechallengetotheleadershipskillsofthestatesmenwashowtoarousetheircountrymentoshoulderthisunprecedentedburden.Theyendeavoredtowhipupenthusiasmbyappealingbothtotheirreasonandemotion.Theyvirtuallyhypnotizedthenationwiththeirburningidealismandloftyideals。However,somepeopleareopposedtowar,whateverlabelyoumayplaceuponaparticularwa