III. SPIRIT AND FLESH Page 25
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三 靈與肉
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1. The most obvious fact which philosophers refuse to see is that we have got a body. Tired of seeing our mortal imperfections and our savage instincts and impulses, sometimes our preachers wish that we were made like angels, and yet we are at a total loss to imagine what the angels' life would like. We either give the angels a body and a shape like our own----except for a pair of wings---or we don't. It is interesting that the general conception of an angel is still that of a human body with a pair of wings. I sometimes think that it is an advantage even for angels to have a body with the five senses. If I were to be an angel, I should like to have a school-girl complexion, but how am I going to have a school-girl complexion without a skin? I still should like to drink a glass of tomato juice or iced orange juice, but how am I going to appreciate iced orange juice without having thirst? And how am I going to enjoy food, when I am incapable of hunger? How would an angel paint without pigment, sing without the hearing of sounds, smell the fine morning air without a nose? How would he enjoy the immense satisfaction of scratching an itch, if his skin doesn't itch? And what a terrible loss in the capacity for happiness that would be! Either we have to have bodies and have all our bodily wants satisfied, or else we are pure spirits and have no satisfactions at all. All satisfactions imply want.
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1.哲學家不願承認的最明顯的事實是我們有個身體。牧師對人類凡胎缺憾、野蠻本能和衝動看得厭膩了，有時就希望我們生得像天使那般，然吾等想像不出天使生活的模樣。我們以為要麼天使也有如同人類那樣的肉體和外貌——除了多生一對翅膀——或者不這麼做。有趣的是，通常觀念仍以為天使和人類一樣，只是多生一對翅膀。我有時覺得天使有肉體和五官，于其有益。假使我是天使，願有少女般的容貌，倘若沒有皮膚，又何能如願？我仍舊喜歡喝杯番茄汁或者冰橙汁，倘若沒有渴的感覺，又何能享受？抑或不能感覺饑餓，又何能享用美食？如果天使沒有顏料，何能繪畫？若無聽覺，何能歌唱？若無鼻子，何能呼吸清晨的新鮮空氣？若無癢感，何能享受搔癢時無上的滿足？這在快樂上會是多大的缺失呀！吾等須有肉體，且肉體上的欲望要得到滿足，否則該變成純粹的靈魂，不知滿足為何物，因為滿足由欲望而生。
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2. I sometimes think what a terrible punishment it would be for a ghost or an angel to have no body, to look at a stream of cool water and have no feet to plunge into it and get a delightful cooling sensation from it, to see a dish of Peking or Long Island duck and have no tongue to taste it, to see crumpets and have no teeth to chew them, to see the beloved faces of our dear ones and have no emotions to feel toward them. Terribly sad it would be if we should one day return to this earth as ghosts and move silently into our children's bedroom, to see a child lying there in bed and have no hands to fondle him and no arms to clasp him, no chest for his warmth to penetrate to, no round hollow between cheek and shoulder for him to nestle against, and no ears to hear his voice.
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2. 我有時候想鬼魂或天使若無肉體就是種可怕的刑罰：見一泓清水，無法濯足享受清新愉快；見一盤北平或長島（Long Island，美國地名）的鴨肉，無舌品嘗；瞧見烤面餅，無牙咀嚼；看到親愛之人的臉蛋，無從親近表現情感。倘若我們死後的魂魄，有天重返塵世，靜靜走入孩子的臥室，見其躺在床上，卻無手來愛撫他，無臂膀擁抱他，無胸膛感知其體溫；面頰與肩部中間沒有圓的凹處，使其依偎；無耳聽其音，這林林總總，何其哀哉！
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3. A defense of the angels-without-bodies theory will be found to be most vague and unsatisfying. Such a defender might say, “Ah, yes, but in the world of spirit, we don't need such satisfactions.” “But what instead have you got?” Complete silence; or perhaps, “Void---Peace---Calm.” “What then do you gain by it?” “Absence of work and pain and sorrow.” I admit such a heaven has a tremendous attraction to galley slaves. Such a negative ideal and conception of happiness is dangerously near to Buddhism and is ultimately to be traced to Asia ( Asia Minor, in this case) rather than Europe.
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3. 為“天使無肉體論”辯護的理由定是模糊的、難令人信服。辯護者也許會說：“啊！很對，但精神世界裡，我們不需此種滿足。” “但有別的來代替嗎？”一切噤聲了。也許用“放空——和平——寧靜”。如再問：“此時從中得到什麼呢？” 答：“沒有勞役，無痛亦無慮。”那好我承認有這麼一個天堂，但也只會吸引船役囚徒，這種消極的幸福觀已經不妙地近乎佛教教義了，其來源於亞洲（指小亞細亞）而非歐洲。
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4. Such speculations are necessarily idle, but I may at least point out that the conception of a “senseless spirit” is quite unwarranted, since we are coming more and more to feel that the universe itself is a sentient being. Perhaps motion rather than standing still will be a characteristic of the spirit, and one of the pleasures of a bodiless angel will be to revolve like a proton around a nucleus at the speed of twenty or thirty thousand revolutions a second. There may be a keen delight in that, more fascinating than a ride on a Coney Island scenic railway. It will certainly be a kind of sensation. Or perhaps the bodiless angel will dart like light or cosmic rays in ethereal waves around curved space at the rate of 183,000 miles per second. There must still be spiritual pigments for the angels to paint and enjoy some form of creation, ethereal vibrations for the angels to feel as tone and sound and color, and ethereal breeze to brush against the angels' cheeks. Otherwise spirit itself would stagnate like water in a cesspool, or feel like men on a hot, suffocating summer afternoon without a whiff of fresh air. There must still be motion and emotion (in whatever form) if there is to be life; certainly not complete rest and insensitiveness.
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4. 雖然此番推論是虛度時光，至少我可以指出“無知無覺的神靈”的觀念極不合理，因為我們現在已越加覺得宇宙本身也是有感覺之物。神靈的特性也許是運動，不是靜止；而無肉體的天使，會如質子般以每秒二萬或三萬匝的速率環繞原子核旋轉，從而尋得部分樂趣，比在康尼島（Coney Island，位於紐約布魯克林區南端，是美國最早的大型遊樂城）乘觀光火車更為欣喜、更有吸引力。這定是種感覺。也許那無肉體的天使像光線或宇宙射線一樣，在太空波浪中以每秒183000哩的速率，繞著曲線形的空間而飛奔。定有精神上的顏料供天使作畫，享受著某種形式的創造樂趣；有太空的振動作為音調、聲響和顏色，令其感知；還有太空微風去吹拂天使的臉頰。否則神靈自身便會像污水池裡的死水那樣停滯，或如同沉悶夏日午後人的境遇，無些許新鮮空氣。是以世間有生命之處，就必有運動和情感（無論何種形式）；而非完全的靜止、無知覺。
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