說真的，我從不覺得有什麼仁慈的、寬容的輿論環境。

問題的關鍵在於，你的本質是什麼，夠不夠傳統，夠不夠乖巧，是否能迴避矛盾，遠離是非。

如果你的本質是一隻刺蝟或者豪豬，而且不願放棄自己的刺，那麼，無論你平時有多麼溫順，但總有那麼一天，你會豎起自己的刺，扎到了別人，然後會傷到了自己。

真的，一切如同命運，如同讖語，也如同預言，是不可避免，命中註定的。

可能你很脆弱、可能你很怯懦，然而，我想說，如果你是一隻不那麼溫順的刺蝟，那麼，你唯一的選擇就是面對，就是勇敢不退縮。

世界很大，屬於你的地方卻會很小，所以，後退就是死，誰讓你那麼執拗呢？

忽然想起被輿論逼死的安醫生，那個弱小而無辜的生命——

所以，勇敢起來，讓自己強大，然後輿論才會弱小；讓自己變成光腳的，你才無懼失去。

哦，就到這裡吧，請繼續——

很少有人知道伽利略在對抗什麼，又改變了什麼

他所做的一切衝擊著教會的根基，他在宗教裁判所的軟禁中度過餘生。

It is customary in these days of psycho-analysis to assume that, when any young person is out of harmony with his environment, the cause must lie in some psychological disorder. This is to my mind a complete mistake. Suppose, for example, that a young person has parents who believe the doctrine of evolution to be wicked. Nothing except intelligence is required in such a case to cause him to be out of sympathy with them. To be out of harmony with one's surroundings is, of course, a misfortune, but it is not always a misfortune to be avoided at all costs. Where the environment is stupid or prejudiced or cruel, it is a sign of merit to be out of harmony with it. And to some degree these characteristics exist in almost every environment. Galileo and Kepler had “dangerous thoughts” (as they are called in Japan), and so have the most intelligent men of our own day. It is not desirable that the social sense should be so strongly developed as to cause such men to fear the social hostility which their opinions may provoke. What is desirable is to find ways of making this hostility as slight and as ineffective as possible.

在這個精神分析風靡一時的時代，人們習慣於假定：如果某個年輕人與周圍環境不協調，那麼原因一定在於他的某些心理障礙。

在我看來，這完全是錯誤的。舉例來說，假如有這麼個年輕人，他的父母將進化論視為異端邪說，在這種情況下，唯有智慧才能讓他擺脫父母觀念的影響。

無法與周邊的環境相融合的確是不幸的，但卻並不總是那種不惜一切代價都要避免的不幸。當週圍環境充滿了愚昧、偏見和殘忍時，與環境的不相容反而正體現出其價值。在某種程度上，幾乎所有的環境中都存在著這樣的情況。伽利略和開普勒有“危險的思想”（就像日本人說的那樣），而當今時代最有才華的人也同樣如此。有些人認為社會意識應該大力發展和強化，但其實這是不可取的，這會使得那些最優秀的人擔憂自己的觀點會招致社會的敵視。 真正值得認同的是，找到能夠讓敵視變得儘可能變得微乎其微，甚至失去影響的方法。

In the modern world the most important part of this problem arises in youth. If a man is once launched upon the right career and in the right surroundings, he can in most cases escape social persecution, but while he is young and his merits are still untested, he is liable to be at the mercy of ignorant people who consider themselves capable of judging in matters about which they know nothing, and who are outraged at the suggestion that so young a person may know better than they do with all their experience of the world. Many people who have ultimately escaped from the tyranny of ignorance have had so hard a fight and so long a time of repression that in the end they are embittered and their energy is impaired. There is a comfortable doctrine that genius will always make its way, and on the strength of this doctrine many people consider that the persecution of youthful talent cannot do much harm. But there is no ground whatever for accepting this doctrine. It is like the theory that murder will out. Obviously all the murders we know of have been discovered, but who knows how many there may be which have never been heard of? In like manner all the men of genius that we have ever heard of have triumphed over adverse circumstances, but that is no reason for supposing that there were not enumerable others who succumbed in youth. Moreover, it is not a question only of genius, but also of talent, which is just as necessary to the community. And it is not only a question of emerging somehow; but also of emerging unembittered and with unimpaired energy. For all these reasons the way of youth should not be made too hard.

在現代世界，這一問題主要在於年輕人那裡。

如果一個人走上正確的額職業生涯，並幸運地遇到了合適的環境，他在大多數情況下可以逃離社會的迫害。但是，如果他還年輕，同時他的價值還不曾得到驗證，他就很容易被那些愚昧無知的人所支配。

那些人會認為他們自己有能力對自己一無所知的事情進行評判，並且，他們對一個乳臭未乾的年輕人居然比他們這些對這個世界有著豐富經驗的人懂得更多而感到憤憤不平。

許多最終逃離了無知暴政的人，在經歷了漫長而艱難的抗爭和精神壓抑之後，他們除了痛苦和憤恨之外，更在精神上遭受了挫折，精疲力竭。

有一種貌似輕鬆的說法，這些天才們總會有自己的路可走，是註定會成功的，所以按這種說法，對於這些年輕天才的迫害造不成什麼傷害。

但是，我們沒有任何理由接納這種說法。這種說法就如同殺人者必被發現的理論一樣，很明顯，我們所知道的所有謀殺案都是已被發現的，而誰知道到底有多少謀殺是我們從未聽說的呢？同樣，所有我們聽說過的天才都是闖過了逆境險灘的，但是，我們沒有理由否認有不可勝數的人才年紀輕輕就中途夭折。

此外，這不僅僅是關於天才的問題，也是關於社會同樣需要的、有專長的人才的問題；而且這不僅是個木秀於林的問題，還是要安然無恙地木秀於林的問題。 基於這些原因，年輕人的成長之路絕不應該被弄得太過艱難。

夢想

While it is desirable that the old should treat with respect the wishes of the young, it is not desirable that the young should treat with respect the wishes of the old. The reason is simple, namely that in either case it is the lives of the young that are concerned, not the lives of the old. When the young attempt to regulate the lives of the old, as, for example, by objecting to the remarriage of a widowed parent, they are quite as much in the wrong as are the old who attempt to regulate the lives of the young. Old and young alike, as soon as years of discretion have been reached, have a right to their own choices, and if necessary to their own mistakes. Young people are ill-advised if they yield to the pressure of the old in any vital matter. Suppose, for example, that you are a young person who wishes to go on the stage, and that your parents oppose your wish, either on the ground that the stage is immoral or on the ground that it is socially inferior. They may bring every kind of pressure to bear; they may tell you that they will cast you off if you ignore their commands; they may say that you will certainly repent within a few years; they may mention whole strings of horrid examples of young persons who have been rash enough to do what you contemplate doing and came to a bad end in consequence. They may of course be right in thinking that the stage is not the career for you; it may be that you have no talent for acting, or that you have a bad voice. If this is the case, however, you will soon discover it from theatrical people, and there will still be plenty of time to adopt a different career. The arguments of parents should not be a sufficient reason for relinquishing the attempt. If, in spite of all they say, you carry out your intention, they will soon come round, much sooner in fact than either you or they suppose. If on the other hand you find professional opinion discouraging, that is another matter, for professional opinion must always be treated with respect by beginners.

老年人應該尊重年輕人的願望，這是可取的，但反過來說，年輕人尊重老年人的願望則是不對的。原因很簡單：兩者之間，無論哪種情況，所涉及到的都是年輕人的生活，而非老年人 的生活。反之，如果年輕人企圖干涉老年人的生活，比如反對喪偶的父親或母親再婚，這就與老人干涉年輕人的生活一樣，也犯了同樣的錯。

無論老人還是年輕人，一旦到了可以承擔責任的年齡，都有權做出自己的選擇，必要時還有犯錯誤的權利。

年輕人在至關重要的問題上屈從於壓力對老人唯命是從，這是不明智的。比如，你想要登上舞臺成為一名演員，但你的父母反對你這樣做，他們認為當演員是傷風敗俗的事情，另外，其社會地位也很低。他們可能會向你施加各種壓力，會告訴你如果你無視他們的命令，他們就會放棄你；或者，他們會說你沒幾年就一定會後悔的；他們也會跟你列舉一連串年輕人像你一樣莽撞行動而最終落得個糟糕下場的可怕例子。

如果你確實沒有表演才能，或者沒有一把好嗓子，那麼他們想的當然是對的。如果真的是這樣，那麼，你很快就會從戲劇界的人身上發現這一點，而你還是有很多時間選擇一個不同的職業。父母親的意見並不是你放棄企圖的充分的理由，如果你不管他們所說的這些，堅持自己的想法，他們會很快轉變想法，事實上，會比你和他們想象的更快。但如果你發現專業人員也不贊成你的想法，那就是另一碼事，對於初學者來說，專業的意見是必須要得到尊重的。

醜小鴨

I think that in general, apart from expert opinion, there is too much respect paid to the opinions of others, both in great matters and in small ones. One should as a rule respect public opinion in so far as is necessary to avoid starvation and to keep out of prison, but anything that goes beyond this is voluntary submission to an unnecessary tyranny, and is likely to interfere with happiness in all kinds of ways. Take, for example, the matter of expenditure. Very many people spend money in ways quite different from those that their natural tastes would enjoin, merely because they feel that the respect of their neighbours depends upon their possession of a good car and their ability to give good dinners. As a matter of fact, any man who can obviously afford a car but genuinely prefers travel or a good library will in the end be much more respected than if he behaved exactly like everyone else. There is, of course, no point in deliberately flouting public opinion; this is still to be under its domination, though in a topsy-turvy way. But to be genuinely indifferent to it is both a strength and a source of happiness. And a society composed of men and women who do not bow too much to the conventions is a far more interesting society than one in which all behave alike. Where each person's character is developed individually, differences of type are preserved, and it is worth while to meet new people, because they are not mere replicas of those whom one has met already. This has been one of the advantages of aristocracy, since where status depended upon birth behaviour was allowed to be erratic. In the modern world we are losing this source of social freedom, and therefore a more deliberate realisation of the dangers of uniformity has become desirable. I do not mean that people should be intentionally eccentric, which is just as uninteresting as being conventional. I mean only that people should be natural, and should follow their spontaneous tastes in so far as these are not definitely anti-social.

我認為，總的說來，無論是大事小事，人們對專家意見之外那些人的意見太過關注了。一般說來，我們在避免餓肚子，不要進監獄這些重要的事情方面的確應該尊重公眾意見，但在除此而外的事情上自願地屈從於不必要的暴政， 這就很可能以各種方式影響到人的幸福。

就拿消費這件事來說，許多人並不是按照自己的喜好來花錢消費，而僅僅是因為他們覺得鄰居之所以對他們尊敬，就是因為他們有輛好車，還辦的起晚宴。但事實上，比起那些只會亦步亦趨跟隨別人的人，任何一個明顯買得起汽車，但更樂意去旅行或者建一個好藏書室的人最終會得到更多的尊敬。

當然，我們沒有理由公然蔑視公眾輿論，給自己惹麻煩，畢竟，儘管是以一種亂七八糟的方式，但一切仍然在輿論的控制之下。但是發自內心地不去太過在乎公眾輿論，會給予我們力量，也是我們幸福的源泉。

一個由不輕易向傳統或習俗低頭的男人女人組成的社會，比之人們的行為千篇一律的社會來說，會是一個更加有趣的社會。當每個人的個性都能分別得以發展，個性的差異受到保護的時候，才值得去結識新的朋友，這是因為他們不再僅僅是我們曾碰到的人們的複製品。

這曾是貴族的特權，因為出身決定地位，而唯有貴族才被允許與眾不同。在現代世界，我們正在喪失社會自由的源泉，因此切實認識到千篇一律的危險性是非常重要的。我並不是說人們應該故意變得古怪一些，這樣就像傳統習俗一樣無趣。我只是說，只要不是反社會的，那麼，人們就應該回復天性，順乎自然的喜好。

In the modern world, owing to the swiftness of locomotion, people are less dependent than they used to be upon their geographically nearest neighbours. Those who have cars can regard as a neighbour any person living within twenty miles. They have therefore a much greater power than was formerly the case of choosing their companions. In any populous neighbourhood a man must be very unfortunate if he cannot find congenial souls within twenty miles. The idea that one should know one's immediate neighbours has died out in large centres of population, but still lingers in small towns and in the country. It has become a foolish idea, since there is no need to be dependent upon immediate neighbours for society. More and more it becomes possible to choose our companions on account of congeniality rather than on account of mere propinquity. Happiness is promoted by associations of persons with similar tastes and similar opinions. Social intercourse may be expected to develop more and more along these lines and it may be hoped that by these means the loneliness that now afflicts so many unconventional people will be gradually diminished almost to vanishing point. This will undoubtedly increase their happiness, but it will of course diminish the sadistic pleasure which the conventional at present derive from having the unconventional at their mercy. I do not think, however, that this is a pleasure which we need be greatly concerned to preserve.

在現代世界，由於便捷的交通，人們不再像以往一樣那麼依賴在地理意義上離得最近的鄰居。有車的人可以把任何20英里之內的人當成鄰居，因此，比之從前，他們有更大的能力去選擇自己的夥伴。

在人口稠密的地方，人們得很不幸才會在方圓20英里都找不到心靈相通的朋友。在人口密集的中心區域，人們應該熟悉離自己最近的鄰居的觀念已經消亡，但在小城鎮或者鄉村，這種觀念依然存在。因為在社會交往中已經沒有必要依賴附近的鄰居，所以這種觀念已經顯得過時了，而選擇志趣相投的人作為夥伴而非鄰近的人已越來越成為可能。

由於可以方便地跟同樣喜好、同樣觀念的朋友相互聯絡，人們也變得更加幸福。我們有理由期望，社會交往會沿著這些方向越來越向前發展；我們同樣有理由希望透過這些手段，讓遭受折磨的許許多多非傳統的人們漸漸擺脫孤獨，直至最終消滅孤獨。這毫無疑問會增加他們的幸福感，也當然會減少現在那些虐待狂的快樂，這是因為他們的快樂來自於隨意擺佈那些不合於傳統的人。然而，我並不認為這是一種我們需要給予極大的關注，刻意保護的歡樂。

Fear of public opinion, like every other form of fear, is oppressive and stunts growth. It is difficult to achieve any kind of greatness while a fear of this kind remains strong, and it is impossible to acquire that freedom of spirit in which true happiness consists, for it is essential to happiness that our way of living should spring from our own deep impulses and not from the accidental tastes and desires of those who happen to be our neighbours, or even our relations. Fear of immediate neighbours is no doubt less than it was, but there is a new kind of fear, namely the fear of what newspapers may say. This is quite as terrifying as anything connected with mediaeval witch-hunts. When the newspaper chooses to make a scapegoat of some perhaps quite harmless person, the results may be very terrible. Fortunately, as yet this is a fate which most people escape through their obscurity, but as publicity gets more and more perfect in its methods, there will be an increasing danger in this novel form of social persecution. This is too grave a matter to be treated with disdain by the individual who is its victim, and whatever may be thought of the great principle of the freedom of the Press, I think the line will have to be drawn more sharply than it is by the existing libel laws, and anything will have to be forbidden that makes life intolerable for innocent individuals, even if they should happen to have done or said things which, published maliciously, can cause them to become unpopular. The only ultimate cure for this evil is, however, an increase of toleration on the part of the public. The best way to increase toleration is to multiply the number of individuals who enjoy real happiness and do not therefore find their chief pleasure in the infliction of pain upon their fellow-men.

對輿論的恐懼，就像其它每一種恐懼一樣，帶有壓迫性並對人們的成長造成阻礙。如果這種恐懼還是那麼強烈的話，我們就很難取得任何大的成就，也不可能獲得真正的幸福所仰賴的精神自由。因為對於幸福來說，至關重要的是，我們所選擇的生活方式應該是發自內心深處的脈動，而非我們的鄰居或親友們偶然的喜好和願望。

毫無疑問，對近鄰的恐懼比過去少了，但又出現了新的恐懼，那就是對於報紙的恐懼，這與中世紀獵捕女巫行動一樣令人恐懼。當報紙選擇將一個可能完全無辜的人當做替罪羊的時候，結果可能會非常可怕。幸運的是，大多數人因為地位卑微、默默無聞而逃過了這種命運。但是因為宣傳手段變得日益完善，這種新穎的社會迫害形式的危險性也越來愈大。

這是非常嚴重的問題，絕不能簡簡單單以受害者的蔑視來輕易了結。無論人們如何看待偉大的新聞自由原則，我都認為必須劃定比現在的誹謗法更為嚴厲的紅線，禁止任何令無辜者的生活難以承受的行為。即使他們偶然做了或者說了什麼，也不允許惡意地公開宣傳，以避免他們受到人們的非議。

改變這種惡行的唯一的根本辦法是公眾寬容度的提高，而提高寬容度的最好方法又是增加享受著真正幸福，同時不會從對同胞的痛苦折磨中獲取快樂的人的數量。