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Title: The Simple Life

Author: Charles Wagner

Translator: Mary Louise Hendee

Release Date: October 20, 2007 [EBook #23092]

Language: English

Character set encoding: ISO-8859-1

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THE SIMPLE LIFE

By CHARLES WAGNER
Author of The Better Way

Translated from the French by Mary Louise Hendee


GROSSET & DUNLAP
Publishers, New York

Copyright, 1901, by
McCLURE, PHILLIPS & CO.

CONTENTS

PAGE
I. OUR COMPLEX LIFE 1
II. THE ESSENCE OF SIMPLICITY 15
III. SIMPLICITY OF THOUGHT 22
IV. SIMPLICITY OF SPEECH 39
V. SIMPLE DUTY 52
VI. SIMPLE NEEDS 68
VII. SIMPLE PLEASURES 80
VIII. THE MERCENARY SPIRIT AND SIMPLICITY 96
IX. NOTORIETY AND THE INGLORIOUS GOOD 111
X. THE WORLD AND THE LIFE OF THE HOME 128
XI. SIMPLE BEAUTY 139
XII. PRIDE AND SIMPLICITY IN THE INTERCOURSE OF MEN 151
XIII. THE EDUCATION FOR SIMPLICITY 167
XIV. CONCLUSION 188
[1]THE SIMPLE LIFE

I
OUR COMPLEX LIFE

AT the home of the Blanchards, everything is topsy-turvy, and with reason. Think of it! Mlle. Yvonne is to be married Tuesday, and to-day is Friday!
Callers loaded with gifts, and tradesmen bending under packages, come and go in endless procession. The servants are at the end of their endurance. As for the family and the betrothed, they no longer have a life or a fixed abode. Their mornings are spent with dressmakers, milliners, upholsterers, jewelers, decorators, and caterers. After that, comes a rush through offices, where one waits in line, gazing vaguely at busy clerks engulfed in papers. A fortunate thing, if there be time when this is over, to run home and dress for the series of ceremonial dinners—betrothal dinners, dinners of presentation, the settlement dinner, receptions, balls. About midnight, home again, harassed and weary, to find the latest accumulation of parcels, and a deluge of letters—[2]congratulations, felicitations, acceptances and regrets from bridesmaids and ushers, excuses of tardy tradesmen. And the contretemps of the last minute—a sudden death that disarranges the bridal party; a wretched cold that prevents a favorite cantatrice from singing, and so forth, and so forth. Those poor Blanchards! They will never be ready, and they thought they had foreseen everything!
Such has been their existence for a month. No longer possible to breathe, to rest a half-hour, to tranquillize one's thoughts. No, this is not living!
Mercifully, there is Grandmother's room. Grandmother is verging on eighty. Through many toils and much suffering, she has come to meet things with the calm assurance which life brings to men and women of high thinking and large hearts. She sits there in her arm-chair, enjoying the silence of long meditative hours. So the flood of affairs surging through the house, ebbs at her door. At the threshold of this retreat, voices are hushed and footfalls softened; and when the young fiancés want to hide away for a moment, they flee to Grandmother.
"Poor children!" is her greeting. "You are worn out! Rest a little and belong to each other. [3]All these things count for nothing. Don't let them absorb you, it isn't worth while."
They know it well, these two young people. How many times in the last weeks has their love had to make way for all sorts of conventions and futilities! Fate, at this decisive moment of their lives, seems bent upon drawing their minds away from the one thing essential, to harry them with a host of trivialities; and heartily do they approve the opinion of Grandmamma when she says, between a smile and a caress:
"Decidedly, my dears, the world is growing too complex; and it does not make people happier—quite the contrary!"
I ALSO, am of Grandmamma's opinion. From the cradle to the grave, in his needs as in his pleasures, in his conception of the world and of himself, the man of modern times struggles through a maze of endless complication. Nothing is simple any longer: neither thought nor action; not pleasure, not even dying. With our own hands we have added to existence a train of hardships, and lopped off many a gratification. I believe that thousands of our fellow-men, suffering the consequences of a too [4]artificial life, will be grateful if we try to give expression to their discontent, and to justify the regret for naturalness which vaguely oppresses them.
Let us first speak of a series of facts that put into relief the truth we wish to show.
The complexity of our life appears in the number of our material needs. It is a fact universally conceded, that our needs have grown with our resources. This is not an evil in itself; for the birth of certain needs is often a mark of progress. To feel the necessity of bathing, of wearing fresh linen, inhabiting wholesome houses, eating healthful food, and cultivating our minds, is a sign of superiority. But if certain needs exist by right, and are desirable, there are others whose effects are fatal, which, like parasites, live at our expense: numerous and imperious, they engross us completely.
Could our fathers have foreseen that we should some day have at our disposal the means and forces we now use in sustaining and defending our material life, they would have predicted for us an increase of independence, and therefore of happiness, and a decrease in competition for worldly goods: they might even have thought that through the simplification of life thus made possible, a higher degree of morality [5]would be attained. None of these things has come to pass. Neither happiness, nor brotherly love, nor power for good has been increased. In the first place, do you think your fellow-citizens, taken as a whole, are more contented than their forefathers, and less anxious about the future? I do not ask if they should find reason to be so, but if they really are so. To see them live, it seems to me that a majority of them are discontented with their lot, and, above all, absorbed in material needs and beset with cares for the morrow. Never has the question of food and shelter been sharper or more absorbing than since we are better nourished, better clothed, and better housed than ever. He errs greatly who thinks that the query, "What shall we eat, and what shall we drink, and wherewithal shall we be clothed?" presents itself to the poor alone, exposed as they are to the anguish of morrows without bread or a roof. With them the question is natural, and yet it is with them that it presents itself most simply. You must go among those who are beginning to enjoy a little ease, to learn how greatly satisfaction in what one has, may be disturbed by regret for what one lacks. And if you would see anxious care for future material good, material good in all its luxurious [6]development, observe people of small fortune, and, above all, the rich. It is not the woman with one dress who asks most insistently how she shall be clothed, nor is it those reduced to the strictly necessary who make most question of what they shall eat to-morrow. As an inevitable consequence of the law that needs are increased by their satisfaction, the more goods a man has, the more he wants. The more assured he is of the morrow, according to the common acceptation, the more exclusively does he concern himself with how he shall live, and provide for his children and his children's children. Impossible to conceive of the fears of a man established in life—their number, their reach, and their shades of refinement.
From all this, there has arisen throughout the different social orders, modified by conditions and varying in intensity, a common agitation—a very complex mental state, best compared to the petulance of a spoiled child, at once satisfied and discontented.
IF [7]we have not become happier, neither have we grown more peaceful and fraternal. The more desires and needs a man has, the more occasion he finds for conflict with his fellow-men; and these conflicts are more bitter in proportion as their causes are less just. It is the law of nature to fight for bread, for the necessities. This law may seem brutal, but there is an excuse in its very harshness, and it is generally limited to elemental cruelties. Quite different is the battle for the superfluous—for ambition, privilege, inclination, luxury. Never has hunger driven man to such baseness as have envy, avarice, and thirst for pleasure. Egotism grows more maleficent as it becomes more refined. We of these times have seen an increase of hostile feeling among brothers, and our hearts are less at peace than ever.[A]
After this, is there any need to ask if we have become better? Do not the very sinews of virtue lie in man's capacity to care for something outside himself? And what place remains for one's neighbor in a life given over to material cares, to artificial [8]needs, to the satisfaction of ambitions, grudges, and whims? The man who gives himself up entirely to the service of his appetites, makes them grow and multiply so well that they become stronger than he; and once their slave, he loses his moral sense, loses his energy, and becomes incapable of discerning and practicing the good. He has surrendered himself to the inner anarchy of desire, which in the end gives birth to outer anarchy. In the moral life we govern ourselves. In the immoral life we are governed by our needs and passions. Thus little by little, the bases of the moral life shift, and the law of judgment deviates.
For the man enslaved to numerous and exacting needs, possession is the supreme good and the source of all other good things. It is true that in the fierce struggle f

Kết quả (Việt) 1:

Dự án Gutenberg EBook của cuộc sống đơn giản, bởi Charles WagnerEBook này là dành cho việc sử dụng của bất cứ ai ở bất cứ đâu tại không có chi phí và vớihầu như không có giới hạn nào. Bạn có thể sao chép nó, cho nó đi hoặctái sử dụng nó theo các điều khoản của giấy phép dự án Gutenberg, bao gồmvới eBook này hoặc trực tuyến tại www.gutenberg.orgTiêu đề: Cuộc sống đơn giảnTác giả: Charles WagnerDịch: Mary Louise HendeeNgày phát hành: 20 tháng mười, 2007 [EBook #23092]Ngôn ngữ: tiếng ViệtNhân vật đặt mã hóa: tiêu chuẩn ISO-8859-1BẮT ĐẦU CỦA DỰ ÁN GUTENBERG EBOOK NÀY CUỘC SỐNG ĐƠN GIẢN ***Được sản xuất bởi Chris Curnow, Sarah Jensen, Matt Mello và cácTrực tuyến phân phối Proofreading nhóm nghiên cứu tại http://www.pgdp.netCUỘC SỐNG ĐƠN GIẢNBởi CHARLES WAGNERCác tác giả trong những cách tốt hơnDịch từ tiếng Pháp bởi Mary Louise HendeeGROSSET & DUNLAPNhà xuất bản, New YorkQuyền tác giả, năm 1901, bởiMcCLURE, PHILLIPS & CO.NỘI DUNGTRANGI. CHÚNG TÔI CUỘC SỐNG PHỨC TẠP 1II. BẢN CHẤT CỦA SỰ ĐƠN GIẢN 15III. ĐƠN GIẢN Ý NGHĨ 22IV. ĐƠN GIẢN CỦA NGÔN LUẬN 39V. NHIỆM VỤ ĐƠN GIẢN 52VI. ĐƠN GIẢN NHU CẦU 68VII. ĐƠN GIẢN NIỀM VUI 80VIII. LÍNH ĐÁNH THUÊ TINH THẦN VÀ ĐƠN GIẢN HƠN 96IX. TAI TIẾNG VÀ NHỮNG KHÔNG VẺ VANG TỐT 111X. TRÊN THẾ GIỚI VÀ CUỘC ĐỜI CỦA NHÀ 128XI. ĐƠN GIẢN ĐẸP 139XII. NIỀM TỰ HÀO VÀ ĐƠN GIẢN TRONG QUAN HỆ CỦA NGƯỜI ĐÀN ÔNG 151XIII. GIÁO DỤC CHO ĐƠN GIẢN 167XIV. KẾT LUẬN 188[1] CUỘC SỐNG ĐƠN GIẢNTôiCUỘC SỐNG PHỨC TẠP CỦA CHÚNG TÔITẠI nhà của Blanchards, tất cả mọi thứ là topsy-turvy, và có lý do. Suy nghĩ của nó! Mlle. Yvonne là kết hôn thứ ba, và đến ngày là thứ sáu!Người gọi được tải với quà tặng và tradesmen uốn theo gói, đến và đi trong cuộc diễu hành vô tận. Công chức vào giữa độ bền của họ. Đối với gia đình và các betrothed, họ không còn có một cuộc sống hoặc một nơi ở cố định. Buổi sáng của họ được chi tiêu với dressmakers, milliners, upholsterers, nhà kim hoàn, trang trí và caterers. Sau đó, đến vội vàng thông qua văn phòng, nơi một chờ đợi trong dòng, gazing vaguely lúc nhân viên bận rộn chìm trong giấy tờ. Một điều may mắn, nếu không có thời gian khi này là hơn, để chạy nhà và ăn mặc cho một loạt các nghi lễ tối — hứa bữa ăn tối, Bữa ăn tối của bài trình bày, giải quyết bữa tối, tiếp tân, bóng. Về nửa đêm, nhà một lần nữa, sách nhiễu và mệt mỏi, để tìm sự tích tụ mới nhất của bưu kiện, và một vô số của thư — [2] Xin chúc mừng, felicitations, acceptances và hối tiếc phù dâu và ushers, bào chữa của tradesmen không vội vàng. Và contretemps phút cuối cùng-một cái chết đột ngột disarranges bên Phòng Trăng; cảm lạnh không may có thể ngăn chặn một cantatrice yêu thích ca hát, và vv và vv. Blanchards những người nghèo! Họ sẽ không bao giờ sẵn sàng, và họ nghĩ rằng họ đã có trước tất cả mọi thứ!Như vậy đã là sự tồn tại của họ cho một tháng. No có thể dài hơn để thở, để phần còn lại một nửa giờ, để tranquillize những suy nghĩ của một. Không, điều này không sống!Mercifully, chỗ của bà. Grandmother is verging ngày tám mươi. Thông qua nhiều toils và đau khổ nhiều, cô ấy đã đi để đáp ứng những điều với việc bảo đảm bình tĩnh mà cuộc sống mang lại cho người đàn ông và phụ nữ cao suy nghĩ và trái tim lớn. Cô ngồi có trong ghế cánh tay của mình, thưởng thức sự thinh lặng giờ lâu suy nghi. Vì vậy, lũ giao đất nhỏ qua nhà, ebbs tại cửa của cô. Ngưỡng rút lui này, tiếng nói được hushed và footfalls làm mềm; và khi các fiancés trẻ muốn ẩn đi một chút thời gian, họ chạy trốn đến bà."Trẻ em nghèo!" là lời chào của mình. "Bạn đang mòn! Nghỉ ngơi một chút và thuộc về nhau. [3] Tất cả những điều này tính cho không có gì. Đừng để chúng hấp thụ bạn, nó không phải là trong khi giá trị."Họ biết nó tốt, là những người trẻ hai. Bao nhiêu lần trong tuần cuối cùng tình yêu của họ đã phải làm đường cho tất cả các loại của công ước và futilities! Số phận, lúc này thời điểm quyết định cuộc sống của họ, có vẻ như cong khi vẽ tâm trí của họ từ một điều rất cần thiết, để harry chúng với một loạt các trivialities; và chân thành họ làm chấp nhận ý kiến của Grandmamma khi cô ấy nói, giữa một nụ cười và lời âu yếm:"Decidedly, con, thế giới đang phát triển quá phức tạp; và nó không làm cho người hạnh phúc hơn-khá là trái! "I ALSO, am of Grandmamma's opinion. From the cradle to the grave, in his needs as in his pleasures, in his conception of the world and of himself, the man of modern times struggles through a maze of endless complication. Nothing is simple any longer: neither thought nor action; not pleasure, not even dying. With our own hands we have added to existence a train of hardships, and lopped off many a gratification. I believe that thousands of our fellow-men, suffering the consequences of a too [4]artificial life, will be grateful if we try to give expression to their discontent, and to justify the regret for naturalness which vaguely oppresses them.Let us first speak of a series of facts that put into relief the truth we wish to show.The complexity of our life appears in the number of our material needs. It is a fact universally conceded, that our needs have grown with our resources. This is not an evil in itself; for the birth of certain needs is often a mark of progress. To feel the necessity of bathing, of wearing fresh linen, inhabiting wholesome houses, eating healthful food, and cultivating our minds, is a sign of superiority. But if certain needs exist by right, and are desirable, there are others whose effects are fatal, which, like parasites, live at our expense: numerous and imperious, they engross us completely.Could our fathers have foreseen that we should some day have at our disposal the means and forces we now use in sustaining and defending our material life, they would have predicted for us an increase of independence, and therefore of happiness, and a decrease in competition for worldly goods: they might even have thought that through the simplification of life thus made possible, a higher degree of morality [5]would be attained. None of these things has come to pass. Neither happiness, nor brotherly love, nor power for good has been increased. In the first place, do you think your fellow-citizens, taken as a whole, are more contented than their forefathers, and less anxious about the future? I do not ask if they should find reason to be so, but if they really are so. To see them live, it seems to me that a majority of them are discontented with their lot, and, above all, absorbed in material needs and beset with cares for the morrow. Never has the question of food and shelter been sharper or more absorbing than since we are better nourished, better clothed, and better housed than ever. He errs greatly who thinks that the query, "What shall we eat, and what shall we drink, and wherewithal shall we be clothed?" presents itself to the poor alone, exposed as they are to the anguish of morrows without bread or a roof. With them the question is natural, and yet it is with them that it presents itself most simply. You must go among those who are beginning to enjoy a little ease, to learn how greatly satisfaction in what one has, may be disturbed by regret for what one lacks. And if you would see anxious care for future material good, material good in all its luxurious [6]development, observe people of small fortune, and, above all, the rich. It is not the woman with one dress who asks most insistently how she shall be clothed, nor is it those reduced to the strictly necessary who make most question of what they shall eat to-morrow. As an inevitable consequence of the law that needs are increased by their satisfaction, the more goods a man has, the more he wants. The more assured he is of the morrow, according to the common acceptation, the more exclusively does he concern himself with how he shall live, and provide for his children and his children's children. Impossible to conceive of the fears of a man established in life—their number, their reach, and their shades of refinement.From all this, there has arisen throughout the different social orders, modified by conditions and varying in intensity, a common agitation—a very complex mental state, best compared to the petulance of a spoiled child, at once satisfied and discontented.IF [7]we have not become happier, neither have we grown more peaceful and fraternal. The more desires and needs a man has, the more occasion he finds for conflict with his fellow-men; and these conflicts are more bitter in proportion as their causes are less just. It is the law of nature to fight for bread, for the necessities. This law may seem brutal, but there is an excuse in its very harshness, and it is generally limited to elemental cruelties. Quite different is the battle for the superfluous—for ambition, privilege, inclination, luxury. Never has hunger driven man to such baseness as have envy, avarice, and thirst for pleasure. Egotism grows more maleficent as it becomes more refined. We of these times have seen an increase of hostile feeling among brothers, and our hearts are less at peace than ever.[A]After this, is there any need to ask if we have become better? Do not the very sinews of virtue lie in man's capacity to care for something outside himself? And what place remains for one's neighbor in a life given over to material cares, to artificial [8]needs, to the satisfaction of ambitions, grudges, and whims? The man who gives himself up entirely to the service of his appetites, makes them grow and multiply so well that they become stronger than he; and once their slave, he loses his moral sense, loses his energy, and becomes incapable of discerning and practicing the good. He has surrendered himself to the inner anarchy of desire, which in the end gives birth to outer anarchy. In the moral life we govern ourselves. In the immoral life we are governed by our needs and passions. Thus little by little, the bases of the moral life shift, and the law of judgment deviates.For the man enslaved to numerous and exacting needs, possession is the supreme good and the source of all other good things. It is true that in the fierce struggle f