122. Each highbrow did and does congratulate himself on being unique in his unlikeness to other men; and conversely each lowbrow now congratulate himself on being in some mystical way unique in his likenesson being, so to say, outstandingly average and extraordinarily ordinary. 　　123. As for the lowbrows claim to be specially human, I for one have never been able to understand why it should be inhuman to use the faculties that distinguish us from pigs and geese and human to use those which we share with the lower animals. 　　124. There is no disputing, says the proverb, about tastethough, in fact, human beings spend at least half their leisure doing nothing elseand if highbrowism and lowbrowism were exclusively matters of individual taste, there would be no more to say about them than what I have said in the preceding lines. 　　125. Thus I desire a great deal less pleasure from jazz and thrillers than from the music, let us say, of Beethoven or the novels, for example, of Dostoievsky; and the sex appeal of the girls on the covers of magazines seems to me less thrilling than the more complicated appeal to a great variety of feelings made by a Rubens, an EI Greco, a Constable, a Seurat. 　　126. One need only ask first-year university students what music they listen to , how much of it and what it means to them, in order to discover that the phenomenon is universal in America, that it begins in adolescence or a bit before and continues through the college years. 　　127. They start, like the pharisee in the parable , by thanking God that the are not as other men are, and proceed to paint a picture of those other men, hardly more flattering than that which Swift painted of the Yahoos. 　　128. Each time the dream was a promise out of our ancient articles of faith, phrases from the constitution, lines from the great anthem of the nation, guarantees from the Bill of Rights, all ending with a vision that they might one day all come true 　　129. For many the day seemed an adventure, a long outing in the late summer sunpart liberation from home, part Sunday school picnic, part political convention, and part fish fry. 　　130. It may not look to it at once, since it is looking to so many things, but it will be a long time before it forgets the melodious and melancholy voice of the Rev. Dr. Martin Luther Jr., crying out his dreams to the multitude. 　　121、他享受著數(shù)世紀(jì)來(lái)哲學(xué)天才和政治英雄們聯(lián)合取得的自由，這是被烈士的鮮血神圣化了的自由；著人類有史以來(lái)最發(fā)達(dá)的經(jīng)濟(jì)提供的舒適與休閑；科學(xué)解開(kāi)了自然的奧秘，使他能享受神奇逼真的音響和影像效果。 　　122、每個(gè)有學(xué)問(wèn)的人慶幸著自己與其他人的不一般；反過(guò)來(lái)沒(méi)有學(xué)問(wèn)的人則正慶幸著自己說(shuō)不清的與別人的相似性對(duì)于存在，這么說(shuō)吧，杰出的大眾化和非凡的普通。 　　123、對(duì)于沒(méi)學(xué)問(wèn)者自稱特殊的人類，有一點(diǎn)我一直搞不明白，為什么是非人類去使用那些設(shè)施來(lái)將我們和豬啊、鵝啊劃分，而人類去使用那些我們與低等動(dòng)物共享的東西。 　　124、諺語(yǔ)中說(shuō)對(duì)于口味來(lái)說(shuō)，是沒(méi)有爭(zhēng)議的盡管在事實(shí)上，人類一至少在一半的休閑時(shí)間里什么也不做并且如果陽(yáng)春白雪和下里巴人對(duì)于個(gè)人口味的問(wèn)題是排外，那么對(duì)于他們來(lái)說(shuō)，除了我在前面講的，就沒(méi)什么說(shuō)的了。 　　125、因此我從爵士樂(lè)和刺激性事物中找到的樂(lè)趣需比音樂(lè)里的少得多，比如說(shuō)，貝多芬的或者是Dostoievsky的小說(shuō)；雜志封面上的性感女郎比Rubens，Greco，Constablet Seurat所創(chuàng)造的精細(xì)復(fù)雜的情感對(duì)于我來(lái)說(shuō)要遜色得多。 　　126、只要問(wèn)問(wèn)大學(xué)一年級(jí)的學(xué)生他們聽(tīng)什么音樂(lè)，那對(duì)他們有多重要或者說(shuō)意味著什么，就可以發(fā)現(xiàn)在美國(guó)是個(gè)普遍現(xiàn)象，它開(kāi)始于青春期或更早的時(shí)候但會(huì)延續(xù)整個(gè)大學(xué)時(shí)代。 　　127、像寓言中的古法利賽人一樣，他們感謝上帝他們與普通人不一樣，去畫(huà)那些人的，幾乎比Swift畫(huà)的人形獸還要好看。 　　128、每一次夢(mèng)想都是來(lái)自于古老的忠誠(chéng)的承諾，憲法中的詞句，國(guó)歌中的歌詞，人權(quán)法案所保證，都是以希望有一天它能成為現(xiàn)實(shí)的期望來(lái)結(jié)束的。 　　129、對(duì)于許多人來(lái)說(shuō)，這一天像冒險(xiǎn)活動(dòng)，在盛夏和陽(yáng)光下長(zhǎng)時(shí)間等著有的是從家里出來(lái)輕松，有的是學(xué)校周日野炊，有的是政治會(huì)議，有的烤魚(yú)吃。 　　130、也許不能注意到它，因?yàn)樵谧⒁庵S多事情，但是很長(zhǎng)時(shí)間后也很難忘記Rev、Dr、Martin、Luther.Jr.,用悅耳憂郁的聲音向大眾呼喊出他的夢(mèng)想。

　　122. Each highbrow did and does congratulate himself on being unique in his unlikeness to other men; and conversely each lowbrow now congratulate himself on being in some mystical way unique in his likenesson being, so to say, outstandingly average and extraordinarily ordinary. 　　123. As for the lowbrows claim to be specially human, I for one have never been able to understand why it should be inhuman to use the faculties that distinguish us from pigs and geese and human to use those which we share with the lower animals. 　　124. There is no disputing, says the proverb, about tastethough, in fact, human beings spend at least half their leisure doing nothing elseand if highbrowism and lowbrowism were exclusively matters of individual taste, there would be no more to say about them than what I have said in the preceding lines. 　　125. Thus I desire a great deal less pleasure from jazz and thrillers than from the music, let us say, of Beethoven or the novels, for example, of Dostoievsky; and the sex appeal of the girls on the covers of magazines seems to me less thrilling than the more complicated appeal to a great variety of feelings made by a Rubens, an EI Greco, a Constable, a Seurat. 　　126. One need only ask first-year university students what music they listen to , how much of it and what it means to them, in order to discover that the phenomenon is universal in America, that it begins in adolescence or a bit before and continues through the college years. 　　127. They start, like the pharisee in the parable , by thanking God that the are not as other men are, and proceed to paint a picture of those other men, hardly more flattering than that which Swift painted of the Yahoos. 　　128. Each time the dream was a promise out of our ancient articles of faith, phrases from the constitution, lines from the great anthem of the nation, guarantees from the Bill of Rights, all ending with a vision that they might one day all come true 　　129. For many the day seemed an adventure, a long outing in the late summer sunpart liberation from home, part Sunday school picnic, part political convention, and part fish fry. 　　130. It may not look to it at once, since it is looking to so many things, but it will be a long time before it forgets the melodious and melancholy voice of the Rev. Dr. Martin Luther Jr., crying out his dreams to the multitude. 　　121、他享受著數(shù)世紀(jì)來(lái)哲學(xué)天才和政治英雄們聯(lián)合取得的自由，這是被烈士的鮮血神圣化了的自由；著人類有史以來(lái)最發(fā)達(dá)的經(jīng)濟(jì)提供的舒適與休閑；科學(xué)解開(kāi)了自然的奧秘，使他能享受神奇逼真的音響和影像效果。 　　122、每個(gè)有學(xué)問(wèn)的人慶幸著自己與其他人的不一般；反過(guò)來(lái)沒(méi)有學(xué)問(wèn)的人則正慶幸著自己說(shuō)不清的與別人的相似性對(duì)于存在，這么說(shuō)吧，杰出的大眾化和非凡的普通。 　　123、對(duì)于沒(méi)學(xué)問(wèn)者自稱特殊的人類，有一點(diǎn)我一直搞不明白，為什么是非人類去使用那些設(shè)施來(lái)將我們和豬啊、鵝啊劃分，而人類去使用那些我們與低等動(dòng)物共享的東西。 　　124、諺語(yǔ)中說(shuō)對(duì)于口味來(lái)說(shuō)，是沒(méi)有爭(zhēng)議的盡管在事實(shí)上，人類一至少在一半的休閑時(shí)間里什么也不做并且如果陽(yáng)春白雪和下里巴人對(duì)于個(gè)人口味的問(wèn)題是排外，那么對(duì)于他們來(lái)說(shuō)，除了我在前面講的，就沒(méi)什么說(shuō)的了。 　　125、因此我從爵士樂(lè)和刺激性事物中找到的樂(lè)趣需比音樂(lè)里的少得多，比如說(shuō)，貝多芬的或者是Dostoievsky的小說(shuō)；雜志封面上的性感女郎比Rubens，Greco，Constablet Seurat所創(chuàng)造的精細(xì)復(fù)雜的情感對(duì)于我來(lái)說(shuō)要遜色得多。 　　126、只要問(wèn)問(wèn)大學(xué)一年級(jí)的學(xué)生他們聽(tīng)什么音樂(lè)，那對(duì)他們有多重要或者說(shuō)意味著什么，就可以發(fā)現(xiàn)在美國(guó)是個(gè)普遍現(xiàn)象，它開(kāi)始于青春期或更早的時(shí)候但會(huì)延續(xù)整個(gè)大學(xué)時(shí)代。 　　127、像寓言中的古法利賽人一樣，他們感謝上帝他們與普通人不一樣，去畫(huà)那些人的，幾乎比Swift畫(huà)的人形獸還要好看。 　　128、每一次夢(mèng)想都是來(lái)自于古老的忠誠(chéng)的承諾，憲法中的詞句，國(guó)歌中的歌詞，人權(quán)法案所保證，都是以希望有一天它能成為現(xiàn)實(shí)的期望來(lái)結(jié)束的。 　　129、對(duì)于許多人來(lái)說(shuō)，這一天像冒險(xiǎn)活動(dòng)，在盛夏和陽(yáng)光下長(zhǎng)時(shí)間等著有的是從家里出來(lái)輕松，有的是學(xué)校周日野炊，有的是政治會(huì)議，有的烤魚(yú)吃。 　　130、也許不能注意到它，因?yàn)樵谧⒁庵S多事情，但是很長(zhǎng)時(shí)間后也很難忘記Rev、Dr、Martin、Luther.Jr.,用悅耳憂郁的聲音向大眾呼喊出他的夢(mèng)想。