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Corn-pone Opinions


马克 吐温 (著)

王学君 (译)

FIFTY YEARS AGO, when I was a boy of fifteen and helping to inhabit a Missourian village on the banks of the Mississippi, I had a friend whose society was very dear to me because I was forbidden by my mother to partake of it. He was a gay and impudent and satirical and delightful young black man -a slave -who daily preached sermons from the top of his master's woodpile, with me for sole audience. He imitated the pulpit style of the several clergymen of the village, and did it well, and with fine passion and energy. To me he was a wonder. I believed he was the greatest orator in the United States and would some day be heard from. But it did not happen; in the distribution of rewards he was overlooked. It is the way, in this world.


He interrupted his preaching, now and then, to saw a stick of wood; but the sawing was a pretense -he did it with his mouth; exactly imitating the sound the bucksaw makes in shrieking its way through the wood. But it served its purpose; it kept his master from coming out to see how the work was getting along. I listened to the sermons from the open window of a lumber room at the back of the house. One of his texts was this:


"You tell me whar a man gits his corn pone, en I'll tell you what his 'pinions is."


I can never forget it. It was deeply impressed upon me. By my mother. Not upon my memory, but elsewhere. She had slipped in upon me while I was absorbed and not watching. The black philosopher's idea was that a man is not independent, and cannot afford views which might interfere with his bread and butter. If he would prosper, he must train with the majority; in matters of large moment, like politics and religion, he must think and feel with the bulk of his neighbors, or suffer damage in his social standing and in his business prosperities. He must restrict himself to corn-pone opinions -- at least on the surface. He must get his opinions from other people; he must reason out none for himself; he must have no first-hand views.


I think Jerry was right, in the main, but I think he did not go far enough.


It was his idea that a man conforms to the majority view of his locality by calculation and intention. This happens, but I think it is not the rule.


It was his idea that there is such a thing as a first-hand opinion; an original opinion; an opinion which is coldly reasoned out in a man's head, by a searching analysis of the facts involved, with the heart unconsulted, and the jury room closed against outside influences. It may be that such an opinion has been born somewhere, at some time or other, but I suppose it got away before they could catch it and stuff it and put it in the museum.

2.  他认为有一种东西叫第一手观点,就是个人的原创意见。这种观点的产生,是一个头脑通过对所涉事实的深入冷静分析,并用安静的灵魂,隔离外界权威的干扰而得出来的结果。其实不然,这种观点可能早在某年某月的某地,某人就已经捷足先登,但我猜想之前得出来的这个观点,却在有人想抓住它放进博物馆之前,它就狡猾地开溜了。

I am persuaded that a coldly-thought-out and independent verdict upon a fashion in clothes, or manners, or literature, or politics, or religion, or any other matter that is projected into the field of our notice and interest, is a most rare thing -- if it has indeed ever existed.


A new thing in costume appears -- the flaring hoopskirt, for example -- and the passers-by are shocked, and the irreverent laugh. Six months later everybody is reconciled; the fashion has established itself; it is admired, now, and no one laughs. Public opinion resented it before, public opinion accepts it now, and is happy in it. Why? Was the resentment reasoned out? Was the acceptance reasoned out? No. The instinct that moves to conformity did the work. It is our nature to conform; it is a force which not many can successfully resist. What is its seat? The inborn requirement of self-approval. We all have to bow to that; there are no exceptions. Even the woman who refuses from first to last to wear the hoop skirt comes under that law and is its slave; she could not wear the skirt and have her own approval; and that she must have, she cannot help herself. But as a rule our self-approval has its source in but one place and not elsewhere -- the approval of other people. A person of vast consequences can introduce any kind of novelty in dress and the general world will presently adopt it -- moved to do it, in the first place, by the natural instinct to passively yield to that vague something recognized as authority, and in the second place by the human instinct to train with the multitude and have its approval. An empress introduced the hoopskirt, and we know the result. A nobody introduced the bloomer, and we know the result. If Eve should come again, in her ripe renown, and reintroduce her quaint styles -- well, we know what would happen. And we should be cruelly embarrassed, along at first.

某一新时尚物出现,譬如光彩夺目的箍裙,起初它招摇过市,路人皆震惊诧异,还伴之以冷嘲热讽。六个月之后,大家习以为常了,时尚物就站稳了脚跟。现在,它开始受到大家的恭维,嘲笑早已销声匿迹了。从嗤之以鼻的登场,到欣然接受,并乐在其中,这是什么逻辑? 难道一开始这种厌恶是经过了深思熟虑的吗?后来的接受也是反复斟酌过的吗?当然不是,这是本能顺从的结果!顺从是我们的本性,这种本性力量的攻击,没有多少人能够成功抵御。顺从的意念在哪里掌权? 其根源是我们天生自我肯定的需要,我们不得不向它低头,无力逃脱。就算是从始至终抗拒穿箍裙的女性,也会受到规则的约束,最终成为规则下的奴隶。她不能一边穿箍裙,一边又坚韧不拔地反对箍裙。她一定是有自己想法,但她身不由己。通常来说,我们的自我肯定是有根源的,这个源头不在他处,正是别人的意见。一个有巨大影响力的人物可以引入任何奇装异服,然后让世界将纷纷效仿。首先,当然是大伙服从于自己的自然本能,然后屈服于公认权威的模糊认知。其次,在众多人类直觉的驱使下,跟从大众追捧的意见。一位皇后推出了箍裙,我们可以料事如神地判断接下来将要发生的事。一个无名小卒引入了灯笼裤,我们也能知道后面的结果。如果夏娃以她的威名重振江湖,再次呈现她惊世骇俗的树叶风格时装—我想,我们应该也会准确预见到接下来会发生什么。当然,一开始我们还是会感到尴尬难堪的。

The hoopskirt runs its course and disappears. Nobody reasons about it. One woman abandons the fashion; her neighbor notices this and follows her lead; this influences the next woman; and so on and so on, and presently the skirt has vanished out of the world, no one knows how nor why, nor cares, for that matter. It will come again, by and by and in due course will go again.


Twenty-five years ago, in England, six or eight wine glasses stood grouped by each person's plate at a dinner party, and they were used, not left idle and empty; to-day there are but three or four in the group, and the average guest sparingly uses about two of them. We have not adopted this new fashion yet, but we shall do it presently. We shall not think it out; we shall merely conform, and let it go at that. We get our notions and habits and opinions from outside influences; we do not have to study them out.


Our table manners, and company manners, and street manners change from time to time, but the changes are not reasoned out; we merely notice and conform. We are creatures of outside influences; as a rule we do not think, we only imitate. We cannot invent standards that will stick; what we mistake for standards are only fashions, and perishable. We may continue to admire them, but we drop the use of them. We notice this in literature. Shakespeare is a standard, and fifty years ago we used to write tragedies which we couldn't tell from -- from somebody else's; but we don't do it any more, now. Our prose standard, three quarters of a century ago, was ornate and diffuse; some authority or other changed it in the direction of compactness and simplicity, and conformity followed, without argument. The historical novel starts up suddenly, and sweeps the land. Everybody writes one, and the nation is glad. We had historical novels before; but nobody read them, and the rest of us conformed -- without reasoning it out. We are conforming in the other way, now, because it is another case of everybody.


The outside influences are always pouring in upon us, and we are always obeying their orders and accepting their verdicts. The Smiths like the new play; the Joneses go to see it, and they copy the Smith verdict. Morals, religions, politics, get their following from surrounding influences and atmospheres, almost entirely; not from study, not from thinking. A man must and will have his own approval first of all, in each and every moment and circumstance of his life -- even if he must repent of a self-approved act the moment after its commission, in order to get his self-approval again: but, speaking in general terms, a man's self-approval in the large concerns of life has its source in the approval of the peoples about him, and not in a searching personal examination of the matter. Mohammedans are Mohammedans because they are born and reared among that sect, not because they have thought it out and can furnish sound reasons for being Mohammedans; we know why Catholics are Catholics; why Presbyterians are Presbyterians; why Baptists are Baptists; why Mormons are Mormons; why thieves are thieves; why monarchists are monarchists; why Republicans are Republicans and Democrats, Democrats. We know it is a matter of association and sympathy, not reasoning and examination; that hardly a man in the world has an opinion upon morals, politics, or religion which he got otherwise than through his associations and sympathies. Broadly speaking, there are none but corn-pone opinions. And broadly speaking, corn-pone stands for self-approval. Self-approval is acquired mainly from the approval of other people. The result is conformity. Sometimes conformity has a sordid business interest -- the bread-and-butter interest -- but not in most cases, I think. I think that in the majority of cases it is unconscious and not calculated; that it is born of the human being's natural yearning to stand well with his fellows and have their inspiring approval and praise -- a yearning which is commonly so strong and so insistent that it cannot be effectually resisted, and must have its way. A political emergency brings out the corn-pone opinion in fine force in its two chief varieties -- the pocketbook variety, which has its origin in self-interest, and the bigger variety, the sentimental variety -- the one which can't bear to be outside the pale; can't bear to be in disfavor; can't endure the averted face and the cold shoulder; wants to stand well with his friends, wants to be smiled upon, wants to be welcome, wants to hear the precious words, "He's on the right track!" Uttered, perhaps by an ass, but still an ass of high degree, an ass whose approval is gold and diamonds to a smaller ass, and confers glory and honor and happiness, and membership in the herd. For these gauds many a man will dump his life-long principles into the street, and his conscience along with them. We have seen it happen. In some millions of instances.


Men think they think upon great political questions, and they do; but they think with their party, not independently; they read its literature, but not that of the other side; they arrive at convictions, but they are drawn from a partial view of the matter in hand and are of no particular value. They swarm with their party, they feel with their party, they are happy in their party's approval; and where the party leads they will follow, whether for right and honor, or through blood and dirt and a mush of mutilated morals.


In our late canvass half of the nation passionately believed that in silver lay salvation, the other half as passionately believed that that way lay destruction. Do you believe that a tenth part of the people, on either side, had any rational excuse for having an opinion about the matter at all? I studied that mighty question to the bottom -- came out empty. Half of our people passionately believe in high tariff, the other half believe otherwise. Does this mean study and examination, or only feeling? The latter, I think. I have deeply studied that question, too -- and didn't arrive. We all do no end of feeling, and we mistake it for thinking. And out of it we get an aggregation which we consider a boon. Its name is Public Opinion. It is held in reverence. It settles everything. Some think it the Voice of God.


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  • 老朋友,见字好!看到你这么用心翻译,翻译得这么准确,感觉这既要英文功力,又要中文功力。崇拜中!
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  • 问候心灵拾贝!谢谢来访鼓励留评。祝君一切安好!
    • 王学君5进士2022/01/17 08:59:22
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  • 谢谢老亨打赏。马克吐温的这篇文章写于1901,生前并没有发表,第一次出版是在 Europe and Elsewhere,1923. (编辑 Albert Bigelow Paine).后被收录入 The Best American Essays of the Century 20世纪美国最经典散文(编辑:Joyce Carol Oates)。Corn-pone愿意是玉米饼,喻义为乡巴佬/草根。
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  • 我发现没有中文译本,于是便尝试把它翻译了。个人感觉没有译出马克吐温的幽默讽刺风格。欢迎大家批评指正!
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    2022/3/10 2:24:50
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    2022/3/5 10:03:53
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    2021/10/30 2:20:24
  • 在八、九十年代,中国有许多闯荡者,也有许多“文学青年“,这其中有成功的,也有默默无闻的,在深圳这块火热的土地上,成功人士不少,成功的文学青年也不少,主要看各人的桓心,毅力和机遇,有人持之以恒,不管生活多么艰辛也绝不放弃文学梦,也有人虽抱一腔热血,但因生活压力或方式不对或机遇错失,最终湮灭在柴米油盐的生活洪流中,但只要坚持,不放弃,多努力,是金子还是会发光的。


    2021/10/27 16:51:09
  • 写得很好,标题也很贴切,精准地描写了那个时代的现实生活,在中国那个变革的年代里,文章反映的社会现实在各行各业都有类似的状况,生活中有许多阳光的一面,也有很多阴暗的地方,虽然有些心肠不好的人出了意外是碰巧,根本与诅咒无关,但冥冥之中就会有一些玄乎的现象让大家认为是报应,时辰还是有的,“不是不报,时辰未到“的谚语还是会震吓到许多有坏心思的人改变冲动时的魔鬼想法!


    2021/10/27 16:35:24
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    2021/10/17 12:59:26
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    2021/10/8 16:20:25
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    2021/9/28 12:24:41
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    2021/9/28 11:33:37
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