times? Above, in describing the morning parade morals of the guardsman, it was pointed out that explicit instruction depended on the learner's acceptance of the authority of the instructor. Without that acceptance the system breaks down. While to the same guardsman in the evening, in a tavern with a girl, such explicit moral exhortation would probably have little effect, because the speaker is not regarded as an authority, but rather as a crank. This illustrates the impossibility of having explicit moral education unless all concerned have agreed on the fundamental principles, and on who has the right to expound them and say how they apply in practice. Where you have a society or an organization in which such accord is possible, then behaviour is determined and can be the subject of explicit instruction. 这就是可以影响其他人道德观念的可行的两种教育模式——对于一个人行为的显性的指示与隐性的指示。面对学校学生时我们应采取哪种方式？或者我们是否需要在不同情况下采取不同的模式？首先，在描述这个卫兵早晨列队游行时的道德行为的时候，我们必须指出，显性的指示需要依靠学习者完全接受并认同指示者的权威性，如果没有这种接纳与认同，显性的道德系统是会瓦解的。同样是这个卫兵，在晚上，和一个女孩儿在酒馆里，如果还有人对他进行显性的道德指示指示他应该做什么事情，那很可能是没有任何效果的，因为这个时候指示者不被学习者认为具有权威性，他很可能被认为是个怪人。这就阐明了显性的道德系统一般情况下是不可行的，除非系统中的所有参与人都认同基本的原则，认同有一个特定的人可以有权力来指示他们并且告诉他们在特定情况下应该如何行动。在一个这样的协议可能存在的社会或者组织中，行为就可以被确定以及约束，并且服从于明确的显性的指令。
5 It is possible to find such accord in religious bodies, in certain social organizations, in sports clubs, sometimes even in schools. Consequently in those groups there can be explicit instruction about right and wrong actions in matters that pertains to group activities. For instance, the cricketer is given clear direction that when bowling he must not put his foot over the crease, and that when batting he must not obstruct the fielders. These conventions are necessary if the activity is to exist, and may be regarded as part of the morals of the game. But they do not apply to the whole of the player's life. 在宗教团体、一些特定的社会组织、体育俱乐部、有时甚至在学校中，有可能会存在这样的协议。所以这些团体中就有可能存在对团体活动中正确和错误行为的显性的指示。举个例子，板球运动员会被给予明确的显性的指导：在投球的时候，脚不可以越线；在击打的时候，不可以妨碍到外野手。如果一项运动想要存在下去进行下去，这些规定与惯例是必不可少的，并且可能被当作是游戏的一个道德组成部分。但是这些规定不会跟随运动员的一生。
6 Some will perhaps wish to object that what I have been talking about so far is not morality at all, but mores, or customs, or conventions. After all, cricket can be looked on as superficial activities, played according to rules that have been consciously invented and which might have been quite different. Morality is something much deeper, concerned with the nature of the
world, with the nature of people, and with how both the world and the people should be treated. 有些人可能会否认我刚刚讲的这些属于道德，而认为它们属于习俗、风俗或者惯例。毕竟，板球运动是根据人为规定好的规则而进行的一种表面的活动，这些规则本身可以与现在的大相径庭。而道德是更为深入的，它关系到世界的本质，人类的本质，以及应该如何对待世界与人。
7 That is so, and it highlights an important problem. If morality springs from something deep in the order of things that is pressing upon us to behave in one way rather than another, and if, on the one hand, resistance to that pressure leads to lives of unhappiness and frustration and pain, and, on the other hand, accord with the pressure results in a life of completion,
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self-expression and happy comradeship, and if we could fully appreciate the nature of that pressure, then we should not only understand what is required of us in order to be moral, but also we could design an explicit moral education that would instill that requirement into the young. 这就突出了一个很重要的问题：如果道德从事物的本质要求和运行规律而来，这种规律迫使我们做特定的行为，如果我们不遵循这种要求会导致生活不幸福而且充满痛苦与挫折，另一方面遵循这种要求会使生活完满、自我可以得到表达并且拥有愉快的人际关系，如果我们可以欣赏或感激这种要求或是压力的本质，我们就不仅应该理解那些促使我们变得道德的要求，还应该设计出显性的道德教育模式来教育年轻人。
8 It is possible, however, that mores and morals are all that different. Each generation, each culture, thinks that its mores, its behavioural injunctions and customs, are an expression of the moral imperative in the heart of things. The idea of an absolutely plain, unchanging, unchallenged description of morality, which will be acceptable to all forever, is probably a philosophical dream. Each society has to work out for itself what is to be its morality, influenced by its past history, its geographical location , its psychological temperament, its inherited religion. Certainly there was formerly no harassing debate about how to conduct moral education. Those of us who were young were told what was expected of us, in reasonably explicit fashion, and displeasure was shown if we did not conform. 然而也有可能，习俗惯例和道德是完全不同的。每一代人，每一种文化，都认为它的习俗，它的对行为的指令还有惯例是一种从事物本质表达道德规则的方式。那种绝对简单朴素的、不会改变的、无法质疑的、可以适用于一切现象的道德标准很可能只是一种哲学上的梦想。每一个社会都必须形成它自己的道德体系，这要受到这个社会的历史、地理位置、心理特征以及宗教传承的影响。很明显，以前在如何进行道德教育方面没有令人困扰的争论。在我们年轻的时候，我们在一种显性的教育模式下被告知被期待的行为是什么，并且如果我们不遵守，就会发生不愉快。
9 The relevant point is that the expected was known. Furthermore, where there is such a strong consensus of opinion of what constitutes moral action, not only in small groups or within individual classes, but over the generality of society, then moral education is an agreed matter and does need consciously to be done. The young accept the way of life of their elders and growing up consists of copying it and living it out in their turn. The rules are explicit and the young wish to conform because that seems the way of claiming their adulthood, the way of being responsibly grown up. 这里需要说明的是我们被期待的行为应是清楚明了的。进一步讲，如果不仅仅是一些社会团体或者单个的阶级，而是当整个社会都对什么是道德的行为有一致的看法的时候，那么道德教育就应该是一种既定的模式并且被人们所自觉遵守。年轻人接受并认同他们的长辈的生活方式，并且在成长过程中不断模仿。这些规则是显性的，年轻人愿意遵循它们，因为这是一种证明他们成年、并且正在可靠地成长的一种方式。
10 Where then do we stand about moral education? How far can it be no more than implicit? The brief answer to those questions is that where the constituents of right behaviour are agreed you can be frankly explicit and tell children what is good living, what is the expected behavior , with a fair hope that they will accept such teaching without demure and respond to it, because they will find examples around them of such behaviour being naturally and unself-consciously undertaken. Where there is doubt and disagreement, such teaching will be futile because children will reject exhortations to behave in a particular fashion when they realize that people other than their teachers are saying different things and flourishing happily by adopting other standards. 那么，在道德教育模式上我们应选择什么？仅仅是隐性的教育模式能走多远？
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最简单的回答是：当人们一致认为什么是正确的行为的时候，你可以坦白地很明确地告诉你的孩子什么是正确的行为，并且可以相信他们会接受你所教的一切并且不会提出反对，因为他们会在身边找到例子证明这些行为被很自然地下意识地实施了；当人们对什么是正确行为有争议的时候，对孩子们的说教是无效的，因为他们会抵制老师给的特定指令，当他们发现除了老师以外的其他人在做着不同的行为，并且在不同的标准下仍然生活地很愉快。
11 However, in the existing situation, the only effective moral education is likely to be an implicit one. This means that schools are likely to contribute to moral education more by their organization, by what is known as the hidden curriculum, than by structured moral lessons in the classroom. If organization of a school is slack, punctuality not insisted upon, inconsiderate behaviour tolerated, standards of accuracy and responsibility ignored, it will be encouraging laziness, selfishness and irresponsibility. On the other hand, if a school respects individuals, tries to minister to their diverse needs. asks high standards of courtesy, serious attention to time and work, and if teachers have well-defined and coherent standards which determine their attitude to students and the type and manner of work which they expect from them, some of that responsible probity is expressed in its organization and attitudes that a school influences the moral values of pupils. 然而，在现在的状况下，有效的道德教育模式只能是隐性的。这意味着学校把对学生的道德教育交给了学校自身的组织体制，即隐性的课程，而不是课堂上组织的道德教育学习。如果一个学校的体制很松弛懒散，没有强调守时的重要性，容忍不恰当的行为，忽视准确性和责任制度的标准，那么学校就会滋长懒散、自私、不负责任的风气。另一方面，如果一个学校尊重个体，尽力满足学生个体化的不同需求，对礼仪有高标准，要求严格遵守时间，学校的老师对待学生和其工作方式的态度有良好并且前后一致的标准，一些诚实的正直的行为得以在学校体制中展现，学校就可以正面影响其学生的道德素养。
12 Furthermore, implicit moral education is not being provided by schools alone, but by every member of the community outside. Children become wise by being brought into contact with wise minds; they learn to recognize and appreciate beauty by being brought into contact with beautiful things; they learn accuracy and industry by being in the presence of persons who value and expect accuracy and industry and they learn morals by being with moral people. So the way to make a moral youth is to make a moral society, which means that to demand a moral education in the schools of an immoral or a morally confused culture is starting at the wrong place. It may even be a way of evading the real responsibility of putting the society right in the first place. To illustrate, it is no good teachers teaching about neighbourly care and respect for others and their property if a pupil goes home to find that his father talks freely of making money by dubious means, or boasts of his part in a violent mass fight. The root of the matter is that everyone, not school employees alone, is a moral teacher. 进一步地讲，隐性的道德教育不仅仅只由学校提供，社会大环境中的每一个成员都在进行着隐性教育。孩子们通过接触智慧的思想来变得聪明，通过接触美的事物来学会审美，通过接触那些重视准确性和勤奋的人来变得更加精益求精和勤勉，通过接触有道德的人来了解道德标准。所以培养一个有道德的年轻人的方法就是使社会变得有道德，这就意味着在一个道德混乱的社会环境中要求学校对学生进行道德教育这一出发点就是错误的，它甚至会成为一种逃避责任的方式，逃避谁应该在一开始对整个社会的道德进行负责。举例说明一下：老师在学校教导学生应该关心邻居并且尊重他人，不得侵犯他人财产，但是学生回家后发现他的爸爸在大谈特谈他用不诚实的手段赚钱，或者参与的某起暴力事件，这对道德的教育毫无益处。这种情况发生的根源是每一个人，不仅仅是学校的员工，都是会影响到孩子的道德老师。
13 Everything a person does, every choice made, every action taken, is influencing the
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morals of those who know about it, and the morals of those who are still young and impressionable. So if one were to say to me, \are educationalists doing to teach the difference between right and wrong, so that we have fewer naughty children, fewer violent adolescents and fewer criminal adults?\it?\less than theirs. Everything that any of us says and does is contributing in some measure to the moral attitudes of those who hear and see, and likely in some measure to affect their future choices. 一个人做的每一件事、每一个决定、每一个行为，都会影响到知道这些道德标准的人的道德行为，以及那些青少年的道德行为。所以如果有人问我，“那些教育学家都在做什么来教育孩子什么是对的什么是错的啊？这样就会有更少调皮捣蛋的学生，更少的有暴力倾向的青少年，更少的有敌意的成年人了。”我就只能回答：“那么你都做了些什么来教孩子们的呢？”因为你和教育家对孩子们道德教育的影响是一样大的，并且你的责任不比教育家少。我们每个人说的每一句话，做的每一件事都在某种程度上影响着看到或听到我们说这些话做这些事的人的道德态度，并且会进一步影响他们未来的选择。
Unit 7
The Healing Power of Belief 信念的治愈力量
1 For the past two years, I have been studying cancer survivors at UGLA, trying to find out why it is that some people respond much better to their treatment than do others. At first I though that some patients did well because their illnesses were not as severe as the illnesses of others. On closer scrutiny, however, I discovered that severity of the illness was only one of a number of factors that accounted for the difference between those who get well and those who don’t . The patients i am talking about here received upon diagnosis whatever therapy medication, radiation, surgery-their individual cases demanded. Yet the response to such treatments was hardly uniform. Some patients fared much better in their therapies than others. 过去的两年中，我一直在加州大学洛杉矶分校观察那些在癌症中存活的患者，想要找出为什么这些人接受治疗的效果更好。一开始我认为有些患者恢复那么好的原因是他们的病情比较轻，但是经过更仔细的观察，我发现病情的严重性只是为什么他们和其他人治疗效果不同的许多原因中的其中一个原因。我这里讨论到的病人接受了他们各自所需要的不同的治疗，像药物治疗、放射性疗法、手术等等。然而病人对于这些治疗方法的反应和效果不尽相同。一些患者接受治疗后恢复效果比其他人要好的多。
2 What was it, then, that was different? Was there any one thing that all survivors had in common? Yes. I have found that the major characteristics of these survivors were very similar. Among the similarities are:
They all had a strong will to live
They were not panicky about their illness
They had confidence in their ability to persevere Despite all the forecasts to the contrary, they believed they could make it
They were capable of joyous response
They were convinced that their treatment would work. 会什么会存在如此大的不同？有没有什么是所有治愈的存活者共有的特点？答案是有。我发现这些存活者的大多数特点都非常相似，这其中包括了下列几点：
他们都有强烈的想生存下去的意愿。 他们并不惧怕疾病。
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他们相信自己能够坚持不懈。
尽管所有预测都是向着不好的方向，他们仍然相信他们可以成功存活下来。 他们会给出充满欢乐的答复。 他们确信他们的治疗可以起作用。
3 One woman with whom I worked closely is perhaps symbolic of the entire group. Let’s call her Annie. Her illness was diagnosed as cancer of the liver. An exploratory operation convinced the surgeons that the disease was too far along to be treated by any known means. But Annie, far from being discouraged or depressed by this verdict, was absolutely determined to overcome her illness. She decided to fight with all of her powers of mind and body. Her family physician was so impressed with her spirit that he felt the dismal prediction of the specialists ought not to preclude further efforts. Very supportive, he encouraged Annie to see a surgeon in Houston who had a high record of success with patients who had a strong will to live and a confident attitude. The surgeon’s name was John Stehlin. 有一位我比较熟悉的妇女可以代表这整个群体，大家都叫她安妮。她的病情被诊断为肝癌。一项探究性的手术使那些外科医生确定她的病用现有的医疗手段是不可能治愈的了。但是安妮完全没有因为这个结论而灰心丧气，她完全确信她可以客服这个疾病并战胜它，她决定用她的肉体和精神所有力量来与病魔斗争。她的这种精神给她的家庭医生留下了深刻的印象，他认为专家下的这个可怕的结论不应该成为妨碍安妮继续努力的理由。这位家庭医生非常支持安妮，并鼓励她去休斯敦找一名外科医生，这位外科医生对于那些有着强烈生存意愿与信心的患者的治疗十分显著，他的名字叫约翰·斯特林。
4 Annie went to Houston and was interviewed by Dr.Stehlin. She visited the floor in St. Josephs Hospital where Dr.S’s patients were cared for. Instead of a gloom white hospital setting, she found a cheerful animated, attractive series of rooms, the largest of which was called the Living Room. It was equipped with easy chairs, reading corners, and alcoves for audio video machines, containing a large array of tape cassettes of some of the funniest motion pictures ever produced. Dr.S installed the sets and obtained the cassettes after reading article I wrote for the New England Journal of Medicine on the therapeutic valued of laughter. He had always believed that hopefulness and laughter go together. People who are capable of experiencing joy, he discovered, were much better candidates for successful surgery and therapy than those who were morbid and apprehensive. 安妮去了休斯敦并且收到了斯特林医生的接见。她去了圣约瑟夫医院，斯特林医生的患者在那里接受治疗。这家医院的设置不是令人压抑的白色，而是由许多令人愉快的、很有吸引力的小屋子构成，最大的一间被称作起居室，那里装饰了一些简约的座椅，有阅读角，还有影音装置，里面有一长列的磁带记录着一些十分有趣的影像。在阅读完我为英格兰医药时报撰写的一篇讲述笑容的医疗作用的文章之后，斯特林医生就安装了这些设备并且购买了那些磁带。他一直相信希望和笑容对治疗十分有作用，他发现那些经常很开心的人接受治疗的效果比那些忧虑不安并畏惧疾病的患者要好得多。
5 After spending only 15 minutes with Dr.s. Annie felt uplifted and thrilled by the atmosphere of the place. She met with patients who had come through even greater ordeals than her own. Dr.s examined Annie and studied her medical record. Then he told her he would be willing to operate and give her the best possible-but only if she had complete confidence in herself, in him, and in the operation. He suggested that she return home to think about it. 仅仅和斯特林医生一起呆了15分钟，安妮就觉得心情变好并被周围的环境所感染而感到十分兴奋。她遇见了一些比她的病情更为严重的病人。斯特林医生为安妮做了
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