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16。 If two persons are good friends in ordinary times； but for a small advantage or small disadvantage they bee enemies； this shows that their friendship is not based on virtue。 If a friendship is correct； advantages can be divided and shared。
17。 The end of making friends is only to imitate those who are better than oneself； or to teach one who may not be so good。 Therefore to teach is to learn and to learn is to teach。 This is mutual benefit。 If one’s virtue is too little I have nothing to learn； or if he is too wicked there is no way to teach him。 To spend the whole day together in diversions is to waste time。
18。 After establishing a friendship； be careful not to break the relationship。 Once broken； these relations can be mended； but it is difficult to restore them as they once were。 A jade vessel which has been glued back together will have an unsightly flaw and can easily break again。 Moreover it has bee less useful。
19。 The wise person who wants to withdraw from false friends avoids them little by little and does not break with them all at once。
20。 Alexander the Great； an ancient Western emperor； at the height of a battle threw himself into the fray。 One of his ministers stopped him and said； “The danger is very great； how will your Majesty save himself？” The king replied； “You defend me from false friends； I can defend myself from manifest enemies。”’
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学会摆脱自负（1）
尔德斯·赫胥黎
每种高级宗教的信仰都包含两种对立的存在：一种是无穷的乐观精神，另一种是深刻的悲观主义。它们告诉我们，人类的自负多多少少遮盖了存在于自身的一道光芒，这道光芒就存在于每个人的心灵深处。然而，只要愿意去做，我们就可以让自负远离自己，或者说，重新让这道光芒闪现出来，并与创造它的神融合为一体，于是传统宗教的乐观主义就产生了。尽管每个人都受到了召唤，然而因为很少有人愿意被选中，因此也就只有很少的一部分人受到青睐，于是悲观主义就产生了。
我认为，比任何形式的现代乌托邦主义更现实、更符合既成事实的是：更加古老的人性和命运的观念。
显而易见的是，假如诱惑很大或持续的时间过长，大多数人就会屈从。因此，主祷文告诉我们，要祈求上帝的保佑，不要让自己被诱惑牵着鼻子走。或许，营造一个完美的社会秩序超出了我们的能力。然而，我相信，把危险的诱惑降到我们当前的能力范围之内，则是完全有可能实现的。
作为一个社会公民，我们应该树立这样的目标：构建一个能把危险诱惑降低到最小程度的社会。我们可以使用各种方式去实现这个目标。然而，是否因为目标是正当的，我们就可以使用本质上并不正当的手段呢？对于这个问题，我们在理论上可以广泛地发表自己的看法。然而，我发现，我们使用的手段无一例外地决定了所实现目标的本质。正如马哈特玛·甘地孜孜不倦地强调：“手段是目标的初始阶段。”为了把自己生活的世界建设得更美好，人们付出了巨大的努力，然而，除了小器具、管道和卫生之外，取得的成就真是少之又少。正如一句谚语说的那样：“通往地狱的道路是用善意铺成的。”然而，只要我们意识到使用的手段是卑劣的，或仅仅是不当的，却还要试图继续下去，善意同样会导致恶果，成为具有讽刺意味的悲剧。
我个人能否做些事情，让未来的历史少一些当前和逝去历史所具有的悲剧和讽刺味道呢？我相信，我能够做到。作为一个公民，我能够运用自己所有的智慧和美好的愿望，形成与所要实现的理想目标具有相同性质的政治手段。作为一个拥有着灵魂与肉体的人，我能够从自负中挣脱出来，让给予生命和意识的神的光芒重现，照亮我的全身。
真正的自由往往受到一定的约束和限制，要么是法律上的，要么是道义上的。而学会摆脱自负，既是解决人生问题的重要工具，也是消除人生痛苦的重要手段。只有这样，我们才会以坚强、果敢的态度，让生命之光照耀心灵。
Learning to Get Out of the Way
Aldous Huxley
In every one of the higher religions there is a strain of infinite optimism1 on the one hand； and on the other； of a profound pessimism。 In the depths of our being； they all teach； there is an inner high—but an inner Light which our egotism2 keeps； for most of the time； in a state of more or less plete eclipse。 If； however； it so desires； the ego can get out of the way； so to speak； can dis…eclipse the Light and bee identified with its divine source。 Hence the unlimited optimism of the traditional religions。 Their pessimism3 springs from the observed fact that； though all are called； few are chosen—for the sufficient reason that few choose to be chosen。
To me； this older conception of man’s nature and destiny seems more realistic； more nearly in accord with the given facts； than any form of modern utopianism。。 最好的txt下载网
学会摆脱自负（2）
In the Lord’s Prayer we are taught to ask for the blessing which consists in not being led into temptation。 The reason is only too obvious。 When temptations are very great or unduly prolonged； most persons succumb4 to them。 To devise a perfect social order is probably beyond our powers； but I believe that it is perfectly possible for us to reduce the number of dangerous temptations to a level far below that which is tolerated at the present time。
A society so arranged that there shall be a minimum of dangerous temptations—this is the end towards which； as a citizen； I have to strive。 In my efforts to that end； I can make use of a great variety of means。 Do good ends justify the use of intrinsically bad means？ On the level of theory； the point can be argued indefinitely。 In practice； meanwhile； I find that the means employed invariably determine the nature of the end achieved。 Indeed； as Mahatma Gandhi was never tired of insisting； the means are the end in its preliminary5 stages。 Men have put forth enormous efforts to make their world a better place to live in； but except in regard to gadgets； plumbing and hygiene； their sussess has been pathetically small。 “Hell；” as the proverb has it； “is paved with good intentions。” And so long as we go on trying to realize our ideals by bad or merely inappropriate means； our good intentions will e to the same bad ends。 In this consists the tragedy and the irony of history。
Can I； as an individual； do anything to make future history a little less tragic and less ironic than history past and present？ I believe I can。 As a citizen； I can use all my intelligence and all my good will to develop political means that shall be of the same kind and quality as the ideal ends which I am trying to achieve。 And as a person； as a psychophysical organism； I can learn how to get out of the way； so that the divine source of my life and consciousness can e out of eclipse and shine through me。
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匆忙的蝴蝶
佚名
有一个人在农场附近的森林里漫步。他热爱大自然，喜欢观察飞鸟，寻找小动物的踪迹。
一天，这个人发现了一只蝴蝶的茧。茧正挂在一棵树的树枝上。能目睹茧破蝶出这一自然奇迹，他感到很激动，每天他都不安地去看看这只茧。几天过去了，茧没有任何活动或生命的迹象。
终于有一天，茧裂开了一个小口。于是，那个人坐在林地上，准备欣赏这场“表演”。他看着蝴蝶用了数小时的时间从一个小洞里向外挣扎。
这个过程一直在持续。那个人越来越没有耐心。接着，茧中的生命好像完全停止了挣扎，看上去它好像已经用尽全力，再也不能更进一步了。
那个人决定帮蝴蝶一把。他回到家，找了把剪刀，然后返回森林，把残留的一点茧剪断。蝴蝶很容易就脱离了出来，但是它的身体又肿又小，翅膀也是萎缩的。那个人坐了下来，继续观察蝴蝶。
他期待着在某一个时刻，蝴蝶的翅膀会变大，伸展开来足以支撑它的身体。他也设想着，蝴蝶的身体能及时变小。然而，两者都未发生。
事实上，这只蝴蝶一生也只能用它肿胀的身体和褶皱的翅膀在周围爬行。它永远也飞不起来了。
这个仁慈又心急的人，不明白茧的束缚与蝴蝶的挣扎是必要的。在蝴蝶从小孔挣扎出来的过程中，液体从身体里挤出，进入翅膀。只有这样，一旦从茧中获得自由，蝴蝶才能展翅飞翔。
有时，奋斗正是我们生存的必需。如果我们没有任何障碍地生存，我们只会成为跛子。
A Rushed Butterfly
Anonymous
A man was walking in the forest near his farm。 The man loved nature。 He watched birds and looked for signs of small animals。
One day； the man found the cocoon1 of a butterfly。 It was hanging from the branch of a tree。 He was excited to witness this miracle of nature as it unfolded。 Anxiously2； the man checked on the cocoon everyday。 Several days passed with no sign of movement or life。
Finally； one day a small opening appeared in the cocoon。 The man sat down on the forest floor； ready to enjoy the show。 He watched the butterfly for several hours as it struggled to force its body through that little hole。
The process was endless and the man was getting impatient。 Then the creature in the cocoon seemed to stop making progress altogether。 It appeared as if it had gotten as far as it could and as though it could go no further。
The man decided to help the butterfly。 He went home and found a pair of scissors。 He returned to the forest and snipped off the remaining bit of the cocoon。 The butterfly then emerged3 easily but it had a swollen body and small； shriveled4 wings。 The man sat down and continued to watch the butterfly。
He expected that； at any moment； the wings would enlarge and expand to be able to support the body。 He also supposed that the body would contract in time。 Neither of these things happened。
In fact； the butterfly spent the rest of its life crawling around with a swollen body and shriveled wings。 It never was able to fly。
What the man； in his kindness and haste； did not understand was that the restricting cocoon and the struggle required for the butterfly was necessary。 As the butterfly fought to get through the tiny opening； fluid was forced from the body of the butterfly into its