羅素最著名的名言
㈠ 伯特蘭羅素說過的名言
1·一部分兒童具有思考的習慣，而教育的目的在於鏟除他們的這種習慣。
出處：《我的信仰》，1925
2·科學使我們為善或為惡的力量都有所提升。（11月20日名言）
出處；《我的信仰》，1925
3·廣義地說，最渴望權力之人就是最可能獲得權力之人。 出處：《權力論》，1938
4·中國是一切規則的例外。 出處：《懷疑論》，1928
5·愛因斯坦的『相對論』使人覺得懂得之事變少了。 出處：《現代科學及其將來》
6·乞丐並不會妒忌百萬富翁，但是他肯定會妒忌收入更高的乞丐
出處：《幸福之路》，1930
7·青年時期是豁達的時期，應該利用這個時期養成自己豁達的性格。（11月6日名言）
8·許多人寧願死，也不願思考，事實上他們也確實至死都沒有思考。
9·我的人生正是：使事業成為喜悅，使喜悅成為事業。
10·從每天上學的時間看，中國兒童最有思想。
11·即使真相並不令人愉快，也一定要做到誠實，因為掩蓋真相往往要費更大力氣。
12·不要為自己持獨特看法而感到害怕，因為我們現在所接受的常識都曾是獨特看法。
13·不用盲目地崇拜任何權威，因為你總能找到相反的權威。
14·凡事不要抱絕對肯定的態度。
15·這個世界最大的麻煩，就在傻瓜與狂熱分子對自我總是如此確定，而智者的內心卻總充滿疑惑。
16·科學是那些我們已經知道的東西，哲學是那些我們還不知道的東西。哲學是我們可以胡說八道的一種特殊權力。哲學是有道理的猜想。
17·愛國就是為一些很無聊的理由去殺人或被殺。
出處:1914年，第一次世界大戰爆發，羅素積極宣傳反戰思想，鼓吹「CO」（以良心為由拒絕從軍）；幾次反戰演講時，都遭到英國愛國主義民眾暴力攻擊。劍橋大學要求羅素繳交罰款110英鎊或自願解聘。羅素選擇了解聘，並以這句話諷刺愛國主義。
18·美國的民主，沒有生命，也無意義，因為人民無法撤換那些真正統治他們的人。
寓意：諷刺美國真正的統治權是在大老闆的大公司里「世襲」著，每一個美國總統都必須為這些呼風喚雨的大公司的利益服務。
㈡ 閱讀一切好書羅素的名言
1、一切偉大的著作都有令人生厭的章節，一切偉人的生活都有無聊乏味的時候。
2、必要的道德教育最好在嬰兒出生的那一瞬間就開始，因為這樣開始就不會因太多的期望而失望。
3、偉大的事業是根源於堅韌不斷地工作，以全副精神去從事，不避艱苦。
4、青年時期是豁達的時期，應該利用這個時期養成自己豁達的性格。
5、嗜好和一時的愛好不是基本的快樂之源，而是逃避現實的一種手段，是把不堪正視的痛苦暫時忘記的一條途徑。
6、只有同這個世界結合起來，我們的理想才能結出果實；脫離這個世界，理想就不結果實。
7、參差多態乃是幸福之本源。
8、在世界上一切道德品質之中，善良的本性是最需要的。
9、作為一個人，對父母要尊敬，對子女要慈愛，對窮親戚要慷慨，對一切人要有禮貌。
10、慾望使人即使到了天堂也會坐立不安。
11、這世界給予的樂趣沒有一個像它帶走的一般快活，當早年思緒的光芒在情感的隱隱褪色中漸漸淹沒。
12、戰爭不決定誰對了，只決定誰留下了。
㈢ 伯特蘭羅素說過的名言
Of all forms of caution, caution in love is perhaps the most fatal to true happiness.
（也許在所有謹慎之中，謹慎的愛情對真正的幸福最為致命。）
2．To conquer fear is the beginning of wisdom.
（智慧開始於克服恐懼。）
3．Freedom in general may be defined as the absence of obstacles to the realization of desires.
(一般來說，可以把毫無障礙地實現慾望定義為自由。)
4．The whole problem with the world is that fools and fanatics are always so certain of themselves, but wiser people so full of doubts.
（整個世界的問題就是：傻瓜和狂熱者總是自以為是，而明智者充滿疑問。）
5．Extreme hopes are born from extreme misery.
（極端的痛苦孕育出極端的希望。）
6．War does not determine who is right - only who is left.
（戰爭不決定誰對了，只決定誰沒了。）
7．To fear love is to fear life, and those who fear life are already three parts dead.
（對愛情恐懼就是對生活恐懼，而對生活恐懼的人，已經死去了三分生命。）
8．Love is something far more than desire for sexual intercourse; it is the principal means of escape from the loneliness which afflicts most men and women throughout the greater part of their lives.
（愛情遠遠超出了性交的慾望，而成為一個手段，讓所有的男女擺脫困惑人生大半輩子的孤獨。）
9．Neither a man nor a crowd nor a nation can be trusted to act humanely or to think sanely under the influence of a great fear.
（在受到巨大恐懼影響的時候，不能相信一個人，一個群體，或是一個國家，會採取人道行為，或進行理智思考。）
10．We are faced with the paradoxical fact that ecation has become one of the chief obstacles to intelligence and freedom of thought.
（我們正面臨一個非常矛盾的事實，即教育已經成為一個主要的智力和自由思想的障礙。）
11．Life is nothing but a competition to be the criminal rather than the victim.
（生活只不過是一場成為罪犯，而不是受害者的競爭。）
12．Anything you're good at contributes to happiness.
(你擅長的一切都可助你幸福。)
13．The good life is one inspired by love and guided by knowledge.
(美好的生活受愛的激勵和知識的引導。)
14．The time you enjoy wasting is not wasted time.
（享受浪費的時間並非是浪費。）
15．Do not fear to be eccentric in opinion, for every opinion now accepted was once eccentric.
（不要怕見解古怪，因為所有的見解曾經都古怪。）
16．The secret to happiness is to face the fact that the world is horrible.
(幸福的秘密就是去面對可怕世界的事實。)
17．The only thing that will redeem mankind is cooperation.
（拯救人類只有合作。）
18．There will still be things that machines cannot do. They will not proce great art or great literature or great philosophy; they will not be able to discover the secret springs of happiness in the human heart; they will know nothing of love and friendship.
（機器仍然會有做不了的事情。它們將不會創造偉大的文學，偉大的藝術或偉大的哲學；它們將不能夠發現人類心中幸福源泉的秘密；關於愛情和友誼，它們什麼也了解不了。）
19．What is wanted is not the will to believe, but the wish to find out, which is its exact opposite.
(所缺的並非是信仰的意志，而是發現的意願，兩者正好相反。)
㈣ 求解釋羅素的一句名言
在任何來時候，對任何事物，自對你長久以來所肯定的事物打上一個問號都是有益的
說明：在人的生活實踐中已經自然地建立了大量自以為肯定的經驗，而這些經驗並不肯定地正確。學習研究哲學是在這些有這些經驗之後的，哲學總是要各種程度地超越經驗，這是一個基本的精神，落實此精神的第一步就是打上那個問號，即反思
㈤ 伯特蘭羅素說過的名言
1·一部分兒童具有思考的習慣，而教育的目的在於鏟除他們的這種習慣。 2·科學使內我們容為善或為惡的力量都有所提升。3·廣義地說，最渴望權力之人就是最可能獲得權力之人。 4·中國是一切規則的例外。 5·愛因斯坦的『相對論』使人覺得懂得之事變少了。 6·乞丐並不會妒忌百萬富翁，但是他肯定會妒忌收入更高的乞丐 7·青年時期是豁達的時期，應該利用這個時期養成自己豁達的性格。8·許多人寧願死，也不願思考，事實上他們也確實至死都沒有思考。 9·我的人生正是：使事業成為喜悅，使喜悅成為事業。
望採納，謝謝
㈥ 羅素說過哪些名言
zhaotin朋友，你好。我也很佩服一樓的朋友能夠找來這么多羅素的經典名言。
但是怎麼全是英文版本的呢？恐怕不會是因為羅素是英國人吧。(笑)看我給你來個中英文對照版本的：
On Human Nature and Politics
論人性和政治
Undoubtedly the desire for food has been, and still is ,one of the main causes of great political events. But man differs from other animals in one very important respect, and that is that he has desires which are , so to speak, intimate, which can never be fully gratified, and which should keep him restless even in Paradise. The boa constrictor, when he had an adequate meal, goes to sleep, and does not wake until he needs another meal. Human beings, for the most not part are not like this. When the Arabs, who had been used to living sparingly on a few dates acquired the riches of the Eastern Roman Empire and dwelt in palaces of almost unbelievable luxury, they did not, on that account, become inactive. Hunger could no longer be a motive, for Greek slaves supplied them with exquisite viands at the slightest nod. But other desires kept them active; four in particular , which we can label acquisitiveness , rivalry, vanity and love of power.
毫無疑問，佔有食物的慾望過去一直是，而且現在也仍然是導致重大政治事件的主要原因之一。而人不同於其他動物的一個重要方面在於人具有無止境的、永遠無法滿足的慾望，慾望使人即使到了天堂也會坐立不安。巨蟒飽食後就去睡覺，直到需要再進食時它才醒來，絕大部分人不像巨蟒那樣。習慣於吃幾個棗充飢的阿拉伯人沒有因為獲得了東羅馬帝國的財富，稍一點頭，希臘奴隸就會為他們端上最精美的食物，然而是其他慾望使他們行動起來，尤其是以下四種。可以稱之為：佔有欲，競爭欲、虛榮心、權力欲。
Acquisitiveness-the wish to possess as much as possible of goods , or the title to goods-is a motive which, I suppose, has its origin in a combination of fear with the desire for necessaries.
佔有欲--希望盡可能多地佔有財產或擁有財產的所有權--是一個動機。我認為該動機產生於恐懼心理和擁有必需品的慾望結合之中。
I once befriended two little girls from Esthonia, who had narrowly escaped death from starvation in a famine. They lived in my family ,and of course had plenty to eat.But they spent all their leisure visiting neighbouring farms and stealing potatoes, which they hoarded . Rockfeller ,who in his infancy had experienced great poverty ,spent his alt life in a similar manner.Similarly the Arab chieftains on their silken Byzantine divans could not forget the desert ,and hoarded riches far beyond any possible physical need. But whatever the psychoanalysis of acquisitiveness, no one can deny that it is one of the great motives -especially among the more powerful, for ,as I said before, it is one of the infinite motives .However much you may acquire you will always wish to acquire more ;satiety is a dream which will always elude you.
我曾經幫助過兩個來自愛沙尼亞的小姑娘，她倆在一次飢荒中差點被餓死。她們住在我家，當然有許多吃的，可是她們卻利用整個閑暇時間到附近的農場去轉，偷土豆，還把偷來的土豆貯藏起來。洛克菲勒年幼時經歷了極大的貧窮，成年後他仍以同樣節儉的方式生活。同樣，坐在拜占庭帝國絲絨沙發椅上的阿拉伯酋長也不會忘記沙漠，他們把遠遠超出任何可能物質需要的財富囤積起來。然而，無論對佔有欲進行怎樣的精神分析，沒有人否認：佔有欲是巨大動機之一--尤其在享有較多權力的人當中更是如此，正如我上面講到的那樣，佔有欲是永無止境的動機之一。無論你得到了多少，你還希望得到更多，滿足是個你永遠實現不了的夢。
But acquisitiveness, although it is the mainspring of the capitalist system , is by no means the most powerful of the motives that survive the conquest of hunger .Rivalry is a much stronger motive ,Over and over again in Muhammadan history, dynasties have come to grief because the sons of a sultan by different mothers could not agree, and in the resulting civil war universal ruin resulted. The same sort of thing happens in modern Europe When the British Government very unwisely allowed the Kaiser to be present at a naval review at Spithead ,the thought which arose in his mind was not the one which we had intended.What he thought was."I must have a Navy as good as Grandmamma's."And from this thought pier place than it is if acquisitiveness were always stronger than rivalry.But in fact ,a great many men will cheerfully face impoverishment if they can thereby secure complete ruin for their rivals, Hence the present level of taxation.
雖然佔有欲是資本主義制度的主要動機，但它並不是征服飢餓後的一個強大動機，更為強烈的動機乃是競爭。在伊斯蘭教史上，王朝一次又一次的遭難，是因為同父異母的子女們常常意見不同，從而導致了內戰，贊成了普遍的破壞。現代歐洲也發生過同樣的事情。當英國政府極不明智地允許德皇出席斯匹特海德海軍檢閱式時，出現在德皇腦海里的想法並不是我們所想的那種，他想的是"我必須擁有一個海軍，跟祖母的一樣好"。就是他的這個想法造成了一系列的麻煩。如果佔有欲總是比競爭欲強烈，那麼世界會比現在列充滿幸福。但事實上，許多人只要保證把他們的競爭對手徹底擊敗寧肯面對貧窮，於是就出現了目前的稅制。
motive of immense potency. Anyone who has much to do with children knows how they are constantly performing some antic and saying "Look at me" "Look at me "is one of the most fundamental desires of the human heart. It can take innumerable was a Renaissance Italian princeling who was asked by the priest on his deathbed if he had anything to repent of "Yes,"he said "There is one thing.On one occasion I had a visit from the Emperor and the Pope simultaneously .I too tem to the top of my tower to see the view ,and I neglected the opportunity to throw them both down .which would have given me immortal fame." history does not relate whether the priest gave him absolution. One of the troubles about vanity is that it grows with what it feeds on .The talked about. The condemned murderer who is allowed to see the account of his trial in the Press is indignant if he finds a newspaper which has reported it inadequately. And the more he finds about himself in other newspapers ,the more indignant he will be with those whose reports are meager. Politicians and literary men are in the same case. And the more famous they become,the more difficult the press cutting agency finds it to satisfy them .It is scarcely possible to exaggerate the influence of vanity throughout the range of human life, from the child of three to the potentate at whose frown the world trembles. Mankind have even committed the impiety of attributing similar desires to the deity ,whom they imaging avid for continual praise.
虛榮心是個有巨大潛力的動機。與孩子們打交道的人都知道，孩子們是如何一邊做了一些滑稽動作，一邊說著"看我"。"看我"是人心中最基本的慾望，它以不同的形式出現，從講粗俗的笑話到追求死後的聲望形式各異。有一位文藝復興時期的義大利王公，臨終前牧師問他是否有什麼需要懺悔的，他說"是的，有一年事。""有一天皇上和教皇同時到我這里來參觀，我領他們登上塔頂觀景，我沒有利用這個把他倆仍下去的機會，如果我那樣做了，一定會獲得不朽的聲望。"歷史沒有告訴我們那位牧師是否給這個王公免了罪。虛榮心的問題之一是隨著鼓勵的增加而增加，越是被別人談論，越希望被別人談論。讓判了刑的殺人犯閱讀一下報上登載的審判他的報告，如果他發現哪家報紙沒作充足的報導，他會十分氣憤的。報紙報導他的越多，對那些報導他少的報紙他感到氣憤。政治家和文人就是這樣。他們越出名，剪報機構覺得越難滿足他們。在人類生活階段，從三歲幼童到皺一皺眉世界就得抖一抖的君主，要誇大虛榮心的影響不太可能，人類犯了個大不敬的錯誤，認為神靈敢有同樣的慾望，想像神靈也渴望得到不斷的歌頌。
But great as is the influence of the motives we have been considering, there is one which out weighs these all……Power, like vanity, is insatiable,Nothing short of omnipotence could satisfy it completely.And as it is especially the vice of energetic men, the casual efficacy of love of power is out of all proportion to its frequency. It is ,indeed, by far the strongest motive in the lives of important men .Love of power is greatly increased by the experience of power ,and this applies to petty power as well as to that of potentates ,In the happy days before 1914,when well-to -do ladies could acquire a host of servants, their pleasure in exercising power over the domestics steadily increased with age .Similarly, in any autocratic regime, the holders of power become increasingly, tyrannical with experience of the delights that power can afford. Since power over human beings is shown in making them do what they would rather not do, the man who is actuated by love of power is more apt to inflict pain than to permit pleasure .If you ask your boss for leave lf absence from the office on some legitimate occasion, his love of power will derive more satisfaction from refusal than from consent .If you require a building permit ,the petty official concerned will obviously get more pleasure from saying "No" than from saying "Yes".It is this sort of thing which makes the love of power such a dangerous motive ,But it has other sides which are more desirable .The pursuit of knowledge is ,I think ,mainly actuated by love lf power ,And so are all advances in scientific technique ,In politics also ,a reformer may have just as strong a love of power as a despot .It would be a complete mistake to decry love of power altogether as a motive ,Whether you will be led by this motive to actions which are useful ,or to actions which are pernicious ,depends upon the social system ,and upon your capacities .
雖然我們談到的動機影響很大，但權力欲的影響更大。如同虛榮心，權力欲也無法得到滿足。簡直可以這樣說；只有無限權力才能使它滿足。由於精力充沛的人特別容易染上這一惡習，權力欲的偶然被實現與人們希望得到權力的慾望不成比例。的確，重要人物生活中最強烈的動機就是權力欲，體驗到權力後便增加了人的權力欲，無論是小小的芝麻官還是至尊的當權者都是如此，在1914年以前那段幸福的日子裡，家境富裕的太太們能僱用一幫僕人，行使權力的快樂與年齡俱增。同樣，在任何獨裁社會制度里，當掌權者享受到權力給他帶來的快樂後，他變得更加專橫拔扈了。由於對人的權力表現在能迫使人去做他不願意做的事情上，那麼受權力欲影響的人往往易於給人造成痛苦而讓人快樂。如果你有正當理由向上司請假不上班，拒絕比同意更能滿足他的權力欲。如果你申請建一座樓房，很顯然，說"不行"比說"行"更能使那個小負責人得到快樂。就是這類事情使權力欲變成了一個危險的動機。權力欲也有它符合需要的方面。我認為：尋求知識主要受權力欲的影響，科學技術的進步也受它的影響，在政治方面，改革者可能和暴君有同樣強的權力欲。把權力欲完全當成一個動機是十分錯誤的，這個動機是引導你去做有益的事情還是去做有害的事情，取決於社會制度，取決於你的能力。
I come now to other motives which ,though in a sense less fundamental than those we have been considering ,are still of considerable importuned ,The first of these is love of excitement .Human beings show their superiority to the brutes by their capacity for boredom ,though I have sometimes thought ,in Examining the apes at the Zoo. that they ,perhaps ,have the rudiments of this tiresome emotion .However that may be,experience shows that escape from boredom is one of the really powerful desires of almost all human beings
現在我們來看一看其他動機。雖然從某種意義上講它們比不上我們談過的動機那樣重要，但仍具有相當的重要性。其一是尋求刺激。人在感受厭煩方面表現得優於牲畜，但當我觀察動物園里的猿時，有時我也想猿可能也有厭倦情感的萌芽吧。無論怎樣，實驗證明擺脫厭倦幾乎是所有人的強烈願望之一。
When white men first effect contact with some unspoilt race of savages, they offer them all kinds of benefits , from the light of the Gospel to pumpkin pie. These , however ,much as we may regret it ,most savages receive with indifference. What they really value among the gifts that we bring to them is intoxicating liquor ,which enables them .for the first time in their lives ,to have the illusion, for a few brief moments ,that it is better to be alive than dead.
當白人開始與某個未受破壞的野蠻民族接觸時，他們從送基督教福音書到送南瓜餡餅，主動給野人各種好處。雖然我們可能表示遺憾，然而許多野人卻冷冷地接受這一切。在我們帶去的這些禮物中野人真正看重的是那令人陶醉的酒，酒使他們有生以來第一次產生了片刻的幻覺，覺得活著比死了強。
Red Indians ,while they were still unaffected by white men ,would smoke their pipes .not calmly as we do ,but orgiastically ,in haling so deeply that they sank into a faint ,And when excitement by means of nicotine failed ,a patriotic orator would stir them up to attack a neighbouring tribe ,which would give them all the enjoyment that we (according to our temperament ) derive from a horse race of a Genral Election.
紅種印第安人，當他們還未受到白人影響時，不像我們平靜地吸煙斗，而是發狂地猛吸直至隱入昏厥。當尼古丁的刺激不起作家時，一位愛國演說者就煽動他們去攻擊鄰近的一個部落，這樣會使他們獲得我們（根據我們的不同性格）看賽馬或參加大選所得到的一切樂趣。
With civilized men ,as with primitive Red Indian tribes ,it is ,I think ,chiefly love of excitement which makes the populace applaud when war breaks out ;the emotion is exactly the same as at a football match ,although the results are sometimes somewhat more serious.
我認為：和原始紅種印第安部落一樣，當戰爭爆發時，文明人出於尋求刺激而鼓掌歡呼，那種情緒和觀看一切足球比賽時的情緒一模一樣，雖然有時結果有些嚴重。
It is not altogether easy to decide what is the root cause of the love of excitement. I incline to think that our mental make-up is adapted to the stage when men lived by hunting .When a man spent a long day with very primitive weapons in stalking a deer with the hope of dinner and when ,at the end of the day ,he dragged the carcase triumphantly to his cave ,he sank down in contented weariness, while his wife dressed and cooked the meat ,He was sleepy ,and his bones ached ,and the smell of cooking filled every nook and cranny of his consciousness. At last after eating ,he sank into deep sleep. In such a life there was neither time nor energy for boredom. But when he took to agriculture , and made his wife do all the heavy work in the fields, he had time to reflect upon the vanity of human life ,to invent mythologies and systems of philosophy ,and to dream of the life hereafter in which he would perpetually hunt the wild boar of Valhalla.
找出尋求刺激的根源並不是件容易的事情。我傾向於認為我們目前的心理構成只停留在人靠狩獵為生的那個階段上。一個男人花整整一天的時間，拿著非常原始的武器跟蹤一頭鹿，希望美餐一頓。在一天結束之時，勝利地將死鹿拖進他的洞里，然後他疲憊不堪地、心滿意足地坐下來，由他的妻子收拾鹿、燉鹿肉。他困得要命，骨頭發酸，燉鹿肉的香味充進他意識中的每個角落。飽餐後他便呼呼大睡。在這種生活裡面既沒有時間也沒有精力去感到厭倦。但當他開始從事農業，讓妻子乾田裡一切重活時，他就有時間去考慮人生的虛榮、去創造神話和哲學體系，夢想來世他能不斷地捕獵天堂的野豬。
our mental make-up is suited to a life of very severe physical labour , I used ,when I was younger ,to take my holidays walking ,I would cover 25 miles a day ,and when the evening came I had no need of anything to keep me from boredom ,since the delight of sitting amply sufficed .But modern lift cannot be concted on these physically strenuous principles ,A great deal of work is sedentary and most manual work exercises only a few specialized muscles. When London crowds assemble in Trafalgar Square to cheer to the echo an announcement that the government has decided to have them killed ,they would not do so if they had walked 25 miles that day .This cure for bellicosity is ,however ,impracticable and if the human race is to survive - a thing which is ,perhaps ,undesirable -other means must be found for securing an innocent outlet for the unused physical energy that proces love of excitement.
我們的心事構成只適於干非常重的體力勞動的生活，當我年輕的時候，我經常徒步旅行度假，一天要步行25英里，到了晚上我就不需要用什麼去擺脫厭倦，因為坐著的快樂就足夠了。但是現代生活不能靠這種消耗體力的原則進行，許多工作都需要坐著干，大多數體力活也只需運用幾塊專門肌肉而已。成群成群的倫敦人聚集在特拉法加廣場歡呼政府決定讓他們去送死的聲明，如果那天他們步行25英里，他們就不會那樣喊了。如果人類要生存下去--也許它不合需要--用步行醫治好戰問題是不切實際的，必須找出其他既能發泄未用上的、能產生刺激欲的體驗又無危害的途徑來。
This is a matter which has been too little considered, both by moralists and by social reformers .The social reformers are of the opinion that they have more serious things to consider , The moralists ,on the other hand ,are immensely impressed with the seriousness of all the permitted outlets of the love of excitement; the seriousness ,however ,in their minds is that of Sin ,Dance halls ,cinemas ,this age of jazz are all ,if we may believe our ears gateways to Hell, and we should be better employed sitting at home contemplating our sins. I find myself unable to be in entire agreement with the grave men who utter these warnings. The devil has many forms, some designed to deceive the young ,some designed to deceive the old and serious .If it is the devil that tempts the young to enjoy themselves ,is it not ,perhaps ,the same personage that persuades the old to condemn their enjoyment? And is not condemnation perhaps merely a form of excitement appropriate to old age ?And is it not , perhaps ,a drug which -like opium -has to be taken in continually stronger doses to proce the desired effect? Is it not to be feared that ,beginning with the wickedness of the cinema,we should be led step by step to condemn the opposite political party ,dagoes ,wops ,Asiatics ,and ,in short, everybody except the fellow members of our club? And it is from just such condemnations ,when widespread, that wars proceed .I never heard of a war that proceeded from dance halls.
對於這種事情道德家和社會改革者們考慮得極少，社會改革者們認為他們有更為嚴重的事情要考慮，而另一方面，道德家們則對一切允許人們發泄刺激欲的事情的嚴重性產生極大興趣。在他們腦子里，嚴重性就是犯罪的嚴重性。如果我們沒聽錯的話，舞廳、電影院，我們這個時代的爵士樂統統都是通往地獄的途徑，因此我們最好坐在家裡反思自己的罪過。我覺得自己不能完全同意發出這樣警告的人的意見。魔鬼有多種形式，有的企圖欺騙青年，有的企圖欺騙老年人和嚴肅的人，假如魔鬼能引誘青年尋歡作樂，有沒有可能這個魔鬼還能勸說老年人去譴責青年享樂的呢？有沒有可能受譴責是一種適合老年人的刺激呢？有沒有可能有那麼一種葯--像鴉片--必須不斷地，大劑量地吃，以此產生所需要的效果來？是不是恐怕有人從譴責電影院的邪惡開始；引導我們一步一步地去譴責對立政黨、義大利佬、南歐佬、亞洲佬，總之，除了本俱樂部成員之外的所有人呢？當這種譴責廣泛傳播之時，戰爭便爆發了。我從未聽說過哪場戰爭是由舞廳引起的。
What is serious about excitement is that so many of its forms are destructive.It is destructive in those who cannot resist excess in alcohol or gambling. It is destructive when it takes the form of mobviolence . And above all it is destructive when it leads to war , It is so deep a need that is will find harmful outlets of this kind unless innocent outlets are at hand. There are such innocent outlets at present in sport, and in politics so long as it is kept in constitutional bounds , But these are not sufficient ,especially as the kind of politics that is most exciting is also the kind that does most harm.
尋求刺激的嚴重性在於它的許多種形式具有危害性。其有害性表現在那些不能控制自己飲酒、賭博的人身上。當尋求刺激以聚眾斗毆的形式出現時，它是有害的。總之，當尋求刺激導致戰爭時，它是有害的。除非有既無危害又能發泄人的刺激欲的現成途徑，否則人的刺激欲太強可能用有害的方式發泄。目前既無危害又能發泄人的追求刺激欲的途徑有運動、還有政治（只要在憲法之內），但是這些還不夠，尤其是最能產生刺激的那種政治，它也最能產生危害。
Civilized life has grown altogether too tame, and, if it is to be stable , it must provide harmless outlets for the impulses which our remote ancestors satisfied in hunting. In Australia ,where people are few and rabbits are many ,I watched a whole populace satisfying the primitive impulse in the primitive manner by the skilful slaughter of many thousands of rabbits ,But in London or New York, where people are many and rabbits are few ,some other means must be found to gratify primitive impulse ,I think every big town should contain artificial waterfalls that people could descend in very fragile canoes ,and they should contain bathing pools full of mechanical sharks ,Any persons found advocating a preventive war shoul
On Human Nature and Politics
以下則是羅素的簡介：
伯特蘭·羅素（Bertrand Russell 1872－1970）
羅素是20世紀聲譽卓著、影響深遠的思想家
㈦ 請教羅素的一句名言的出處
我為什麼而活著？ 翻譯 [英]羅素 三種單純然而極其強烈的激情支配著我的一生。那就是對於愛情的渴望，對於知識的追求，以及對於人類苦難痛徹肺腑的憐憫。這些激情猶如狂風，把我伸展到絕望邊緣的深深的苦海上東拋西擲，使我的生活沒有定向。我追求愛情，首先因為它叫我消魂。愛情使人消魂的魅力使我常常樂意為了幾小時這樣的快樂而犧牲生活中的其他一切。我追求愛情，又因為它減輕孤獨感－－那種一個顫抖的靈魂望著世界邊緣之外冰冷而無生命的無底深淵時所感到的可怕的孤獨。我追求愛情，還因為愛的結合使我在一種神秘的縮影中提前看到了聖者和詩人曾經想像過的天堂。這就是我所追求的，盡管人的生活似乎還不配享有它，但它畢竟是我終於找到的東西。 我以同樣的熱情追求知識，我想理解人類的心靈，我想了解星辰為何燦爛，我還試圖弄懂畢達哥拉斯學說的力量，是這種力量使我在無常之上高踞主宰地位。我在這方面略有成就，但不多。 愛情和知識只要存在，總是向上導往天堂。但是，憐憫又總是把我帶回人間。痛苦的呼喊在我心中反響回盪，孩子們受飢荒煎熬，無辜者被壓迫者折磨，孤弱無助的老人在自己的兒子眼中變成可惡的累贅，以及世上觸目皆是的孤獨、貧困和癰苦－－這些都是對人類應該過的生活的嘲弄。我渴望能減少罪惡，可我做不到，於是我感到痛苦。 這就是我的一生。我覺得這一生是值得活的，如果真有可能再給我一次機會，我將欣然再重活—次。 英文原文為： What I Have Lived For Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair. I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness–that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what–at last–I have found. With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved. Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer. This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me.
㈧ 有關著名哲學家羅素的簡介,成就及其名言
羅素（1872—1970）是20世紀聲譽卓著、 影響深遠的思想家之一。他一生中完成了40多部著作，涉及哲學、數學、科學、倫理學、社會學、教育、歷史、宗教以及政治等各個方面。
羅素的首要事業和建樹是在數學和邏輯領域，對西方哲學產生了深刻的影響。1950年，羅素獲得諾貝爾文學獎金。
羅素是當代的一位巨人，集哲學家、作家、數學家和政治理論家於一身。一生中，完成40餘部著作，涉及哲學、數學、倫理學、社會學、教育、歷史、宗教以及政治等各方面。羅素首要事業和建樹是在數學和邏輯領域，對西方哲學產生了深刻影響。中年時期所寫的有關道德、政治、教育、和平主義等方面的著述，激勵和啟發了人們的進取精神。晚年在積極反對製造核武器和反對越南戰爭的斗爭中，成為全世界理想青年的鼓舞者。
英國哲學家羅素曾說過：愛情能使生命更新，正如大旱後的甘霖之於植物一樣。羅素一反當時西方人把中國視為「東亞病夫」的藐視立場，對中國文化大加贊賞,他說：「要判斷一個社會的優劣，我們必須不僅僅考慮這個社會內部有多少善與惡，也要看它在促使別的社會產生善與惡方面起何作用，還要看這個社會享有的善較之於他處的惡而言有多少。如此說來，中國要勝於我們英國。」羅素樂觀地預言說：「我相信，中國人如能對我們的文明楊善棄惡，再結合自身的傳統文化，必將取得輝煌的成就。」
㈨ 羅素的名言，關於中國的
羅素說：當一個國家強大得不想去侵略別國，那麼，這個國家 就叫做中國。 對吧
求採納
㈩ 羅素名言原文 漢譯英
Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind.