Qt is a C++ toolkit for cross-platform application development.

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About Qt
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<h3>About Qt</h3><p>This program uses Qt version 4.8.2.</p>
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<p>Qt is a C++ toolkit for cross-platform application development.</p><p>Qt provides single-source portability across MS&nbsp;Windows, Mac&nbsp;OS&nbsp;X, Linux, and all major commercial Unix variants. Qt is also available for embedded devices as Qt for Embedded Linux and Qt for Windows CE.</p><p>Qt is available under three different licensing options designed to accommodate the needs of our various users.</p><p>Qt licensed under our commercial license agreement is appropriate for development of proprietary/commercial software where you do not want to share any source code with third parties or otherwise cannot comply with the terms of the GNU LGPL version 2.1 or GNU GPL version 3.0.</p><p>Qt licensed under the GNU LGPL version 2.1 is appropriate for the development of Qt applications (proprietary or open source) provided you can comply with the terms and conditions of the GNU LGPL version 2.1.</p><p>Qt licensed under the GNU General Public License version 3.0 is appropriate for the development of Qt applications where you wish to use such applications in combination with software subject to the terms of the GNU GPL version 3.0 or where you are otherwise willing to comply with the terms of the GNU GPL version 3.0.</p><p>Please see <a href="http://qt.nokia.com/products/licensing">qt.nokia.com/products/licensing</a> for an overview of Qt licensing.</p><p>Copyright (C) 2012 Nokia Corporation and/or its subsidiary(-ies).</p><p>Qt is a Nokia product. See <a href="http://qt.nokia.com/">qt.nokia.com</a> for more information.</p>
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OK  
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Buy liberty reserver, by credit card

http://www.exeauto.com/buy_ecurrency.html
上面的网址可以用credit card往LS里充钱，100$ to 300$


http://centregold.info/buy-Liberty-Reserve-Credit-Card

转:国际虚拟信用卡Entropay欧贝通申请、充值与资费宝典

okpey
腾讯也推出了虚拟卡

现在大家网上购物机会多，国内人民币当然好办，支付宝、银行卡、信用卡等等都比较成熟与流行，但很多需要在国外购物网站直接买东西或者虚拟物品等需要美金或者欧元支付，就一定需要有国际支付功能的信用卡了。
当然双币信用卡现在在国内比较普遍，但相信很多人在国外网站输入自己信用卡时的心情是忐忑不安的，担心安全问题，因为国外很多在线支付只需要信用卡号和有效期，国内信用卡的消费密码在国外不起作用，卡背面的信用卡安全码(CVV2)也是不必输入，这时虚拟信用卡就是最好的选择。
使用虚拟信用卡就是只有在用的时候才去充值，或者里面最多只留1、2百美金，万一信用卡信息被盗，遭受损失完全可控，几百刀而已，而不是实际双币信用卡的大约五千美金额度。
选择虚拟信用卡，目前国内笔者用过的工行的，基本可以用，但很多商品不能买，它的使用会在另外一片文章里详述，这里谈的是基本处于垄断的地位 Entropay 欧贝通：

https://www.entropay.com/

Entropay 欧贝通网站页面全站加密，都是https，这点可以保证安全https://www.entropay.com/

这里上部署注册链接，下面是直接登录区

看图片右上角。可以选择中文界面，笔者选择的是英文界面，因为担心他们翻译的中文术语半生不熟看不懂

点击红色区域按钮进入注册区

或

上部分是用户名、密码区，注意这里密码是大小写加数字，国家也不要乱填，做好个性化问题，货币可选欧元、英镑和美元，笔者选美刀

下半部是个人信息区，填好email（很重要）、名字（很重要）、生日（不重要，但自己要记住）、后面不是Optional的都是必填

同意注册条款后点击next到下一页：

这里输入你要作为中转的信用卡，当然你可填写你手里实际存在的信用卡信息（不过笔者选用了工行的虚拟信用卡），作为向该虚拟信用卡充值的取款银行。
其实这里使用真实信用卡信息已经没有发现了，但如果你不想让 Entropay 欧贝通知道你支付额度为几千美金的信用卡的真实信息，就和笔者一样，用额度只有250刀的工行虚拟信用卡吧，又加了一层保险.

填好信用卡信息，就到了帐号激活页面

到你留的信箱里找到给你的激活码。 Email正文上面红框内是你的用户名，下面红框是你的激活码，复制到上面步骤里去激活帐号

你是不是认为该结束了

你也看到了，你的虚拟信用卡的确生成了，但需要充值，最少20刀，最多2000，手续费4.95%，最少约一美金。百分比当然是不便宜的，但为了安全也要付出代价，对那些没有国际支付信用卡的就更是如此，没有天上掉下的馅饼，服务得收费！

看页面的样子应该是不充值不能提交，事实上也的确是你不输入数额提交失败。
所以笔者花了些时间去给自己的工行虚拟信用卡去充值了50刀，回来后输入金额，提交。但发生了点小意外

Session过期了，提交失败！
然后重新登录，看看是不是信用卡没有生成

页面是这样的，原来一切正常，而因为这个Session过期原因，却免去向里面直接充值了，算是系统流程的一个漏洞么？

点击信用卡进去，原来这就是Entropay 欧贝通 所谓的虚拟信用卡

选择上图中的 Load Card 可去充值，进入：

左侧是你之前自己的信用卡信息，向右侧的Entropay 欧贝通 虚拟信用卡转帐，可以看实时汇率

充值后应该就可以当作真实信用卡在国外网上用美金购物了！！！
具体的一些资费问题：
申请 EntroPay 欧贝通帐户 免费
申请 EntroPay 欧贝通虚拟信用卡 免费
从自己信用卡充值到EntroPay欧贝通卡 扣除 4.95％(也就是充值$100美元先扣掉$4.95美元)
收钱到 EntroPay 欧贝通卡 扣除 1.95％(例如赌场收钱).
EntroPay欧贝通卡之间移转 扣除 $0.20美元
外汇购买费 扣除 2％%
EntroPay欧贝通网上消费 免费
返回钱到自己工行国际E卡或信用card 扣除 $6 美元
销毁 EntroPay欧贝通 免费

但别忘记一些要注意的事项：

与国内的网上银行服务不同，通过这种方法进行支付，资金到欧贝通 Entropay 账后并不会立即从原有的账户转出。比如向 欧贝通Entropay 账户进行充值以后，立即检查自己的工行国际 e 卡账户，会发现其中美元账户上的余额并没有减少。
这时不要企图利用时间差将国际 e 卡上的金额转回到借记卡上，否则可能会引起包括欧贝通账户在内的大量帐户被封。
另外，出于平安考虑，欧贝通 Entropay 账户会被暂时冻结，每次充值后会临时冻结几天到一个星期不等，这段时间无法继续充值，也可能无法对外支付，这时需要等待一段时间，当 欧贝通 Entropay 与工行之间的交易完成后，账户就可以解冻。

这份教程能教你：
需要什么申请条件吗？
按照这份教程申请虚拟国际信用卡并不需要收入证明和财力证明，只要有身份证明即可。但是这种虚拟国际信用卡是不能透支的，所以在决定购买或支付前必须保证自己可支配的现金足以支付货款及手续费。
需要缴纳多少交易和维护费用？

按照教程所提供的方法，首先需要申请一个中国工商银行双币种银联借记卡账户，这个账户每年的维持费用是10元人民币，其中人民币账户最低存款额是10元；美元分为“钞”、“汇”两个账户，教程需要使用的是“钞”账户，其中的最低存款额是0.01美元；由于需要开通网上银行，所以要购买一个被称作“U盾”的硬件加密证书，价格在60-80元人民币之间；然后还需要申请一张国际e卡，里面分为人民币和美元两个账户，教程需要使用的是“美元”账户，这个账户的最低存款额是0.01美元；最后需要申请一个Entropay账户，向这个账户充值的时候需要缴纳相当于充值额度大约5%的同币种银行存款作为手续费。需要做什么准备？
身份证件：鉴于中华人民共和国在的大陆地区实行居民存款实名制，申请银行账户需要提交证明真实身份的有关证件。所以这里需要提前准备好的自己的身份证件，比如居民身份证。

一台私人电脑：在申支付的过程中需要使用中国工商银行的网上银行。鉴于个人银行账户的重要性与私密性，请不要使用他人的私人计算机及公共计算机（比如网吧的计算机）处理有关网上银行的业务。因为这些计算机一般没有足够的安全防护，也不能保证计算机的维护者不会在计算机系统中加入恶意程序。另外，鉴于中国工商银行需要使用硬件证书进行认证，而且证书管理软件本身和64位的操作系统之间还有兼容性问题，所以这里的私人计算机必须提供一个空闲的USB接口，可以接入国际互联网，使用者也要具有管理员权限，同时建议在私人计算机上安装32位的Windows XP操作系统，安装全部安全补丁并将Internet Explorer升级到最新版。

一个稳定的国际邮箱：虚拟国际信用卡需要使用邮箱进行验证，同时当虚拟国际信用卡被冻结，结冻或发生余额变动时，都回向已进行安全验证的邮箱发送邮件作为提醒，所以这里需要使用一个稳定的邮箱以保证账户的安全。同时，由于不断有消息传来，表示国内邮箱总是无法收到发卡网站寄来的确认信和通知信，所以为了保证支付顺利，建议使用国际邮箱进行注册，Gmail就是一个不错的选择。

用于验证的支付项目：虽然虚拟国际信用卡可以向普通的国际信用卡一样方便地进行不频繁的小额支付，但是我们不能保证每个人申请的国际信用卡都可以在网上顺利地实现支付。为了尽量避免在急需支付时出现无法支付的意外情况，这里建议在充值成功之后先进行一次尝试性支付。但是要注意，由于境外购物往往会涉及货物运输与账户权限等诸多问题。为了方便，我们可以试着购买一份国外的虚拟物品使用权来验证支付渠道是否畅通。比如，可以事先准备一个Steam账户并试着用虚拟国际信用卡购买一份国外游戏的授权，如果虚拟国际银行卡账户状态正常，这样的支付是可以顺利进行的。

申请一个中国工商银行账户并开通网上银行
带上身份证件和足够的现金，找到中国工商银行离自己居住地最近的一个营业网点，向营业人员提交身份证件，并说明自己要办理的是一张包括人民币及美元在内的，多币种的，只带有“银联”标志的牡丹借记卡。同时，要求营业人员帮助开通网上银行并购买“U盾”。申请过程可能需要缴纳一些费用并填写大量表单，在确认所填写内容无误后确认并提交，这时就可以拿到一张牡丹借记卡，记住要在银行卡背面的签名条处签名，以便在日后账户被盗时核对取证。

善待自己的账户
我见过很多人，尤其是一些国产网络游戏的用户，看到游戏广告上那个衣不蔽体的女人就心血来潮，点开广告冲到网站里就去注册用户，结果注册的时候脑子里一直想着丰乳肥臀，草草填完信息连看都不看就不管了。游戏账户被盗最多损失几个角色，但是银行账户如果被盗就可能损失全部财产。所以，为了省去日后不必要的麻烦，应该首先把账户的安全工作做足，该设的密码要设好，该绑的证书要绑上，不要留下一个隐患重重的账户给人可乘之机。
下载证书并开通国际e卡
登入http://www.icbc.com.cn，根据自己的账户类型打开登陆页面，如果这时提示浏览器需要安装安全插件，应当表示同意并进行安装，在安装好全部插件，即浏览器不再提示需要安装插件以后，输入卡号和密码进行登陆，记住第一次登陆以后要把网上银行的登陆密码改掉。接下来打开U盾的管理页面，按照提示把U盾绑定到银行账户并把证书下载到U盾。然后点击e卡标签，这里的e卡分为两种，一种是国际e卡，一种是普通e卡，选择开通一张国际e卡，接下来要填写一张表单。表单要求全部内容都要填写，再照实填写了全部内容后就可以选择开通，在开通过程中需要插入U盾进行确认，但不需要为e卡单独支付开通费用。

在开通e卡的时候，需要填写人民币及美元的支付限额，建议将美元的支付限额设定为最大值，即250美元，以方便日后支付。
购买美元并向国际e卡充值
开通e卡之后，在中国工商银行网上银行的界面里选择个人外汇业务，然后通过网上银行中的“小额购汇”购买美元。这里要注意五点，第一，购买美元的时候要选择“钞”账户，而不要选择“汇”账户，否则购买的美元无法充入国际e卡；第二，中国工商银行网上银行一次购汇的最小额度是50美元或等价外汇，购买额度必须超过50美元；第三，前面已经提到，向Entropay账户充值时需要缴纳相当于充值额度5%的手续费，所以在购汇时需要不仅要买足支付额度，还要买足手续费；第四，中国工商银行国际e卡美元账户的支付限额最高为250美元，购买更多的美元也无法立即用于支付；第五，中华人民共和国公民每年的购汇限额是 50000美元，虽然可以通过特别申请的办法购买更多的外汇，但是申请条件比较苛刻，所以建议将每年的购汇额控制在50000美元以内。

购汇完成之后，进入国际e卡管理界面，选择向国际e卡的“美元”账户进行充值，输入充值额度后确认即可，但是要注意的是，原有借记卡上的美元“钞”账户必须要留至少0.01美元，充值完成后建议记住卡号并立即退出中国工商银行网上银行。
注册Entropay账户
登入http://www.entropay.com，首先会进入一个英文页面，点击右上角的注册链接进入注册页面，在这里可以选择用什么文字注册，建议选择简体中文。之后会显示一个简体中文的表单，填写这个表单并按照向导进行即可完成注册。
在填写表单的时候，先把国家一项改为“中华人民共和国”，然后再填写表单的其他内容，因为在改变国家一项后，整个表单会有很大的变化，先选择国家可以避免浪费时间。同时注意，这里应该按照真实信息填写表单，因为这一次填写的内容将作为以后网上支付时用于验证的依据，如果以后支付帐单上的个人信息与注册时填写的个人信息不符，Entropay会拒绝付款，即使无法填写真实信息，也要保证牢记注册时填写的信息，避免给以后的支付造成障碍。
在注册过程中会验证填写的邮箱，这时邮箱里会受到一封确认信，查看信件并进行确认之后可以继续注册。在注册过程的最后，会要求输入充值使用的银行卡信息，这里可以选择先不进行充值，等到以后需要的时候再进行充值。

向Entropay账户充值
登录自己的Entropay账户，这里应该已经默认开设了一张虚拟国际信用卡，可以选择向这张卡充值。在第一次充值的时候，需要输入中国工商银行国际e卡的基本信息，这里其他的信息都可以查到，或者在开通中国工商银行国际e卡的时候就已经填写。但是安全代码一向没有特别标明，填写“123”即可。填写完成之后会进入中国工商银行网上银行提供的充值页面，输入相应信息后即可完成充值。

对外支付

打开事先准备好的支付页面，比如Steam账户的购买页面，然后输入虚拟国际信用卡的相关信息，包括卡号、安全代码、有效期限、账单地址等，确认无误后选择支付。如果信息输入正确且Entropay中的余额足以完成此次支付，那么支付应该很快就会成功，好好享受一下吧。
延迟和暂时性冻结

与国内的网上银行服务不同，通过这种方法进行支付，资金到账后并不会立即从原有的账户转出。比如向Entropay账户进行充值以后，立即查看自己的中国工商银行国际e卡账户，会发现其中美元账户上的余额并没有减少。这时不要企图利用这段时间将国际e卡上的金额转回到借记卡上，否则可能会引起包括 Entropay账户在内的大量帐户被封。另外，出于安全考虑，Entropay账户会被暂时冻结，每次充值后会临时冻结几天到一个星期不等，这段时间无法继续充值，也可能无法对外支付，这时需要等待一段时间，当Entropay与中国工商银行之间的交易完成后，账户就可以解冻。
一定要选择中国工商银行吗？

不一定，只要能够充值并支付，用什么办法都可以。这里之所以推荐使用中国工商银行网上银行的国际e卡，是因为这类账户的申请条件不高，而且我现在也正在使用这种账户。

另外，有消息指Paypal正在与中国银联进行商谈，希望可以将银联纳入Paypal的支付体系，但是商谈到现在还没有任何结果，还有评论表示这种做法可能会因为违法中国大陆[****]的政策而被制止，所以这个渠道暂时不要期待。

已经有一张国际信用卡了吗？

这个教程面对的是那些没有资格申请国际银行卡，有对外支付的需要且现有财力足以完成支付的人群，如果手里已经有了国际信用卡或者完全有能力直接向银行申请国际信用卡，建议直接申请此类信用卡，因为使用普通的国际信用卡可以节约大量的交易和维护费用。

这个渠道可以进行大额度的支付吗？

前面已经提到，中国工商银行网上银行国际e卡的支付限额最高为250美元，扣除向Entropay账户充值时支付的5%的手续费，通过这种渠道一次最多向 Entropay账户充值237.5美元，而且每次充值之后都要有几天到一个星期的等待时间。虽然从理论上讲，可以通过蚂蚁搬家的方式一次一次地向 Entropay账户充值，以完成额度较大的支付，但是这种办法会占用大量的充值时间，而且大额度支付往往意味着大额度的手续费，所以这种渠道适合于临时性的小额支付，如果支付额度过大，建议选择其他方式。
Entropay账户中的资金会产生利息吗？

不会，Entropay的官方网站已经表示，存放在其中的资金不会产生任何利息，所以建议在有需要的时再向Entropay账户充值，因为在Entropay账户中长期存放大量资金会使自己损失一笔利息收入。
虚拟国际信用卡可以和Paypal账户绑定吗？

不可以，鉴于虚拟国际信用卡的不确定性，许多像Paypal一样的支付平台都已经在系统中设立了过滤机制，如果试图将虚拟国际信用卡与Paypal账户进行绑定，绑定申请会被Paypal账户拒绝。

对IP地址有限制吗？
有，Entropay只能在部分国家和地区使用，中国大陆属于可行地区，所以使用中国大陆的IP地址直接登录Entropay账户是可以的。但是，Entropay无法在美国使用，所以在注册和登录Entropay之前应当检查自己的IP地址。一些代理软件和VPN连接会改变访问网站时所用的 IP地址，使得Entropay认为用户正处于无权登录Entropay账户的地区，这可能导致帐户被封。

ultraedit regular expression

("com|222.com|211|Domain exists");
("com|ep3.com|211|Domain exists");

%*^(|[0-9][0-9][0-9].com|^)*$
The above expression match first line.


%*^(|[~4][~4][~4][~4][~4].com|* is available*$
no number 4

java hashtable 遍历

for (Enumeration e=ht.keys();e.hasMoreElements();) {
a=(String)e.nextElement();
value=ht.get(a);

根据ip地址查准确地址，locate address by ip

http://www.melissadata.com/lookups/iplocation.asp?ipaddress=71.19.240.28+

解决silverlight无法卸载的方法

情况一及解决方法：
　　在升级silverlight，或者卸载的时候，提示找不到某个某个临时目录下的原始安装文件，从而无法卸载或升级新版本。微软公司真是没有考虑周全——谁会保存原始的临时文件目录(通常在某个temp目录中)中的原始安装包文件呢？
　　这种错误会令人抓狂，不过，还是有解决方法的：
　　打开注册表工具regedit(在“开始->运行”中执行命令regedit)，找到路径 My Computer --->
　　HKEY_CLASSES_ROOT ---> INSATLLER ---> PRODUCTS ---> {D7314F9862C648A4DB8BE2A5B47BE100}，然后删除它（注意，在删除注册表键值之前，请右键点击要删除的键值，通过导出功能来做备份，一旦删除之后发生问题，可以通过双击之前导出的注册表文件进行恢复），退出注册表工具。
　　再试试安装silverlight或升级，是否成功了?反正我是成功了，祝你也好运。
　　情况二及解决方法：
　　如果在使用windows update更新时，发现某个更新总是安装失败，并且错误代码是643，那么通常都是由于该更新所对应的组件损坏，导致该更新无法安装成功。要解决这个问题，通常都需要将该组件卸载之后重新安装来进行修复。如果无法安装的更新是Microsoft Silverlight的更新，首先需要做好准备的是下载独立的Microsoft Silverlight安装包。
　　方法一：下载Windows Installer clean up工具并安装，在开始菜单中打开它并找到与silverlight相关的项目，将其删除。完成后重新启动计算机，再次安装Microsoft Silverlight并尝试更新。
　　方法二：
　　1. 关闭所有打开的浏览器窗口
　　2. 在开始菜单的搜索框中输入regedit并点击回车。
　　3. 打开注册表编辑器，删除以下键值：
　　HKEY_LOCAL_MACHINE\SOFTWARE\Microsoft\Silverlight
　　删除文件夹：C:\ProgramFiles\Microsoft Silverlight
　　4.待完成重新启动计算机，安装Microsoft Silverlight后尝试更新

chown

chown -R id5955_webadmin:pg5539968 *

-R recursive
user:group

mod_jk,apache，版本要对应

http://archive.apache.org/dist/tomcat/tomcat-connectors/jk/binaries/linux/jk-1.2.30/i586/mod_jk-1.2.30-httpd-2.2.X.so

下载这个文件

然后在httpd.conf里配置
--
LoadModule jk_module modules/mod_jk-1.2.30-httpd-2.2.X.so

就可以用了，这个是简单的做法。



JkMount /*.jsp ajp13
JkMount /*.do ajp13
JkMount /manager* ajp13

mysql 从数据库文件恢复

这进而要注意/var/lib/mysql下面的文件和目录要执行

chown -R mysql:mysql *

不尽要把数据库文件，就是一个目录copy过来。如果数据库表里engine用到innodb的
其实还对应着/var/lib/mysql/ib* 文件也要一道移过来才能工常

否则操作表的时候会提示 table doesn't exists的错误

--
有可能还需要
Check表： myisamchk /var/lib/mysql/database/*.MYI

xp 锁屏，休眠 命令

运行


%windir%\System32\rundll32.exe user32.dll,LockWorkStation



休眠
%windir%\System32\rundll32.exe powrprof.dll,SetSuspendState





待机：%windir%\system32\rundll32.exepowrprof.dll,SetSuspendState
关机：%windir%\system32\rundll32.exe user.exe,ExitWindows
重启：%windir%\system32\rundll32.exe user.exe,RestartWindows




可以用这些命令来创建快捷方式也可以在远程访问中，让远程机器休眠

windows2003服务器 重启

下面是shutdown命令的解释:
用法: shutdown [-i | -l | -s | -r | -a] [-f] [-m \\computername] [-t xx] [-c "comment"] [-d up:xx:yy]

没有参数 显示此消息(与 ? 相同)
-i 显示 GUI 界面，必须是第一个选项
-l 注销(不能与选项 -m 一起使用)
-s 关闭此计算机
-r 关闭并重启动此计算机
-a 放弃系统关机
-m \\computername 远程计算机关机/重启动/放弃
-t xx 设置关闭的超时为 xx 秒
-c "comment" 关闭注释(最大 127 个字符)
-f 强制运行的应用程序关闭而没有警告
-d [u][p]:xx:yy 关闭原因代码
u 是用户代码
p 是一个计划的关闭代码
xx 是一个主要原因代码(小于 256 的正整数)
yy 是一个次要原因代码(小于 65536 的正整数)


---------------------
shutdown -r -f -t 30

linux启动脚本

/etc/rc.local

把命令行加到这里，就可以自动运行了。


--测试一下看是否运行
./rc.local

转:对/etc/rc.d/init.d目录的一点理解

辅助环境：rh9,fc7
另：本文如无特殊解释，init.d指的就是/etc/rc.d/init.d目录。转载
本文包括3部分内容
1、 Linux的引导过程
2、 运行级别
3、 /etc/rc.d/ 与/etc/rc.d/init.d的关系
都仅限于自身的理解，如有差错和不足的地方请指正和补充！一起学习，一起进步。
“/etc/rc.d/init.d/目录下的脚本就类似与windows中的注册表，在系统启动的时候某些指定脚本将被执行”。开始之前，先引用李善明经理昨天晚上总结时的一个理解，让大家先对init.d目录有个大概的印象。在进入init.d之前，我们一起来做两个准备工作，linux的引导过程和运行级别的概念。
一、 Linux的引导过程
系统启动之后，在进入init.d之前，我们先来看看系统都做了什么工作，先看看一个图(此图来自网络，后期补上)
从这个图中，我们从比较高的角度去看开始引导的整个过程，比较清晰明了。系统加电之后，首先进行的硬件自检，然后是bootloader对系统的初始化，加载内核。
内核被加载到内存中之后，就开始执行了。一旦内核启动运行，对硬件的检测就会决定需要对哪些设备驱动程序进行初始化。从这里开始，内核就能够挂装根文件系统（这个过程类似于Windows识别并存取C盘的过程）。内核挂装了根文件系统，并已初始化所有的设备驱动程序和数据结构等之后，就通过启动一个叫init的用户级程序，完成引导进程。
二、 运行级别(run level)
Init进程是系统启动之后的第一个用户进程，所以它的pid(进程编号)始终为1。init进程上来首先做的事是去读取/etc/目录下inittab文件中initdefault id值，这个值称为运行级别(run-level)。它决定了系统启动之后运行于什么级别。运行级别决定了系统启动的绝大部分行为和目的。这个级别从0到6 ，具有不同的功能。不同的运行级定义如下：
　　# 0 - 停机（千万别把initdefault设置为0，否则系统永远无法启动）
　　# 1 - 单用户模式
　　# 2 - 多用户，没有 NFS
　　# 3 - 完全多用户模式(标准的运行级)
　　# 4 – 系统保留的
　　# 5 - X11 （x window)
　　# 6 - 重新启动 （千万不要把initdefault 设置为6，否则将一直在重启 ）
这是两个表较常用运行级别(后期补上),左图redhat9 级别3启动的将是文本界面，右图fc7级别5启动的将是图形界面。
三、 /etc/rc.d/与/etc/rc.d/init.d的关系
写到这里，应该差不多要进入init.d了，可是我觉得单写/etc/rc.d/init.d的话不一定能说得清楚明白，就拿它跟/etc/rc.d这个它上一级的目录一起来讨论，可能比较合适一些，因为他们之间有着千丝万缕的关系。
在这里先解释一下init.d里面放的都是什么东西。这个目录存放的是一些脚本，一般是linux以rpm包安装时设定的一些服务的启动脚本。系统在安装时装了好多rpm包，这里面就有很多对应的脚本。执行这些脚本可以用来启动，停止，重启这些服务。
前面说到，/etc/rc.d/init.d这个目录下的脚本就类似与windows中的注册表，在系统启动的时候执行。程序运行到这里(init进程读取了运行级别)，相信从命名的角度大家也能猜到该运行/etc/rc.d/init.d里面的脚本了，不然它为什么也叫init(.d)呢是吧。没错，是该运行init.d里的脚本了，但是并不是直接运行，而是有选择的因为系统并不需要启动所有的服务。
那么，系统是如何选择哪些需要启动哪些不要呢？这时刚才说的运行级别就起作用了。在决定了系统启动的run level之后，/etc/rc.d/rc这个脚本先执行。在RH9和FC7的源码中它都是一上来就check_runlevel()（虽然实现的代码不一样，也大同小异），知道了运行级别之后，对于每一个运行级别，在rc.d下都有一个子目录分别是rc0.d，rc1.d ….. rc6.d。每个目录下都是到init.d目录的一部分脚本一些链接。每个级别要执行哪些服务就在相对应的目录下，比如级别5要启动的服务就都放在rc5.d下，但是放在这个rc5.d下的都是一些链接文件，链接到init.d中相对应的文件，真正干活到init.d里的脚本。
redhat9 ls
fc7 ls -l
这样看的就很清楚了。
到这里，估计大家可能都比较清楚了，我开始也以为是这样的。可是后来我仔细看过和比较这些链接文件和init.d里真正被执行的脚本的文件名之后，一直有几个问题没弄明白。借着写这个文章的机会，我做了一些功课，总算是大概解开了那些疑惑。
1、这些链接文件前面为什么会带一个Kxx或者Sxx呢？
是这样的，带K的表示停止(Kill)一个服务，S表示开启(Start)的意思
2、K和S后面带的数字呢？干什么用的
这个我开始的时候还以为是排列起来好看或者数数用呢。后来发现不是的。它的作用是用来排序，就是决定这些脚本执行的顺序，数值小的先执行，数值大的后执行。很多时候这些执行顺序是很重要的，比如要启动Apache服务，就必须先配置网络接口，不然一个没有IP的机子来启动http服务那岂不是很搞笑。。。
3、无意中我发现同一个服务带S的和带K的链接到init.d之后是同一个脚本。我就纳闷了，为什么会是执行同一个脚本呢？
这个时候真是S和K的妙用了，原来S和K并不止是用来看起来分的清楚而已。S给和K还分别给init.d下面的脚本传递了start和stop的参数。哦，是这样的(焕然大悟的样子,呵呵)！这时我才想起来原来曾经无数用过的/etc/rc.d/init.d/network restart命令。原来传S时相当于执行了/etc/rc.d/init.d/xxx start这条命令，当然K就相当于/etc/rc.d/init.d/xxx stop了

linux上安装socks5 server的相关网址

http://www.ahowto.net/linux/create-socks5-server
http://tech.tiq.cc/index.php/2012/06/how-to-set-up-danted-dante-server-socks-proxy-on-linuxdebian-with-authentication/

http://ubuntu-fans.blogspot.tw/search?q=socks

转:debian socks5server kingate

虽然在本地plink开一个ssh代理，也是s5代理，但是毕竟需要一个客户端，不能直接使用，于是想到自己架设s5服务器。
在网上搜下了教程，都是适合在centos上使用的ss5。愚钝的我，在debian上编译多次，都不能成功。

于是找到kingate这么一个socks5代理服务器，这个软件是国人写的，有详细的使用手册，同时支持socks5，http代理等多种代理类型。 地址：http://sourceforge.net/projects/kingate/
下载编译，竟然一次成功，更可贵的是支持简单的web管理。这里向大家推荐下。
使用说明手册在他的源码包里面。这里我贴出我的安装步骤。 84，ds，hostrail，buyvm，nordicvps等都安装成功。

apt-get -y -q install automake make gcc g++
wget http://nchc.dl.sourceforge.net/project/kingate/kingate/2.0/kingate-2.0.tar.gz
tar xzf kingate-2.0.tar.gz
cd kingate-2.0
./configure --prefix=/etc/kingate
make install
根据我的安装路径，kingate的部分文件:
/etc/kingate/bin/kingate kingate主程序(windows版本就是kingate.exe)
/etc/kingate/var/kingate.log kingate的日志文件(要求kingate运行用户有读写权限)
/etc/kingate/etc/kingate.conf kingate的配置文件
/etc/kingate/etc/kingate.user kingate的用户文件(要求kingate运行用户有读写权限)
/etc/kingate/etc/access.conf kingate的访问控制文件

配置文件在/etc/kingate/etc/kingate.conf
看下，配置还是很简单明了的。说几点我自己的体验：
1、建议关闭socks5代理之外的所有的代理，因为s5代理号称万能代理，有一个socks5代理，其他代理能干的活，s5都能干。
2、另外建议，将配置文件中的log_level 改成0，不然你用代理较多，或者有意无意公布到网上，这个日志的容量将急剧增加。
3、将socks5的端口改到10000以上，免得被轻易扫到。
4、配置文件中每行后面都有^m，这个是windows的换行符到linux下的表现，保留或者删除，并不影响。

安装完成后，启动kingate：
/etc/kingate/bin/kingate
其他kingate命令：
/etc/kingate/bin/kingate 启动kingate
/etc/kingate/bin/kingate -f 强行启动kingate
/etc/kingate/bin/kingate -h 查看kingate用法
/etc/kingate/bin/kingate -q 关闭kingate
/etc/kingate/bin/kingate -v 查看kingate版本
最后，把kingate添加到随机启动：
sed -i '2a /etc/kingate/bin/kingate' /etc/rc.local
该软件大概占用15m的内存。
我写了一个自动安装的脚本，默认是关闭http代理，关闭web管理，只保留s5代理，端口改成55555，关闭用户认证的。因为只是自己用，所以开的端口越少越好。如果你需要其他的功能，请对照官方手册和配置文件自行修改。
修改完了，记得要重启kingate才能生效哦～

自动安装脚本很简单，两句命令搞定：
wget http://linux-bash.googlecode.com/files/kingate.sh
bash kingate.sh

quote:How do I increase swap memory in debian?

dd if=/dev/zero of=/swap bs=512k count=1024
mkswap /swap
chmod 0600 /swap
swapon /swap

you will also have to add this line to /etc/fstab

/swap swap swap defaults 0 0

You can run free -m to find the swap space used in megabytes before and after the allocation of swap space.

Born to Win

生而为赢
——新东方英语背诵美文30篇
目录：
•第一篇：Youth 青春
•第二篇： Three Days to See(Excerpts)假如给我三天光明（节选）
•第三篇：Companionship of Books 以书为伴（节选）
•第四篇：If I Rest, I Rust 如果我休息，我就会生锈
•第五篇：Ambition 抱负
•第六篇：What I have Lived for 我为何而生
•第七篇：When Love Beckons You 爱的召唤
•第八篇：The Road to Success 成功之道
•第九篇：On Meeting the Celebrated 论见名人
•第十篇：The 50-Percent Theory of Life 生活理论半对半
•第十一篇：What is Your Recovery Rate? 你的恢复速率是多少？
•第十二篇：Clear Your Mental Space 清理心灵的空间
•第十三篇：Be Happy 快乐
•第十四篇：The Goodness of life 生命的美好
•第十五篇：Facing the Enemies Within 直面内在的敌人
•第十六篇：Abundance is a Life Style 富足的生活方式
•第十七篇：Human Life a Poem 人生如诗
•第十八篇：Solitude 独处
•第十九篇：Giving Life Meaning 给生命以意义
•第二十篇：Relish the Moment 品位现在
•第二十一篇：The Love of Beauty 爱美
•第二十二篇：The Happy Door 快乐之门
•第二十三篇：Born to Win 生而为赢
•第二十四篇：Work and Pleasure 工作和娱乐
•第二十五篇：Mirror, Mirror--What do I see镜子,镜子,告诉我
•第二十六篇：On Motes and Beams 微尘与栋梁
•第二十七篇：An October Sunrise 十月的日出
•第二十八篇：To Be or Not to Be 生存还是毁灭
•第二十九篇：Gettysburg Address 葛底斯堡演说
•第三十篇：First Inaugural Address(Excerpts) 就职演讲（节选）

•第一篇：Youth 青春
Youth

Youth is not a time of life; it is a state of mind; it is not a matter of rosy cheeks, red lips and supple knees; it is a matter of the will, a quality of the imagination, a vigor of the emotions; it is the freshness of the deep springs of life.

Youth means a temperamental predominance of courage over timidity, of the appetite for adventure over the love of ease. This often exists in a man of 60 more than a boy of 20. Nobody grows old merely by a number of years. We grow old by deserting our ideals.

Years may wrinkle the skin, but to give up enthusiasm wrinkles the soul. Worry, fear, self-distrust bows the heart and turns the spirit back to dust.

Whether 60 or 16, there is in every human being’s heart the lure of wonders, the unfailing appetite for what’s next and the joy of the game of living. In the center of your heart and my heart, there is a wireless station; so long as it receives messages of beauty, hope, courage and power from man and from the infinite, so long as you are young.

When your aerials are down, and your spirit is covered with snows of cynicism and the ice of pessimism, then you’ve grown old, even at 20; but as long as your aerials are up, to catch waves of optimism, there’s hope you may die young at 80.

•第二篇： Three Days to See(Excerpts)假如给我三天光明（节选）
Three Days to See

All of us have read thrilling stories in which the hero had only a limited and specified time to live. Sometimes it was as long as a year, sometimes as short as 24 hours. But always we were interested in discovering just how the doomed hero chose to spend his last days or his last hours. I speak, of course, of free men who have a choice, not condemned criminals whose sphere of activities is strictly delimited.

Such stories set us thinking, wondering what we should do under similar circumstances. What events, what experiences, what associations should we crowd into those last hours as mortal beings, what regrets?

Sometimes I have thought it would be an excellent rule to live each day as if we should die tomorrow. Such an attitude would emphasize sharply the values of life. We should live each day with gentleness, vigor and a keenness of appreciation which are often lost when time stretches before us in the constant panorama of more days and months and years to come. There are those, of course, who would adopt the Epicurean motto of “Eat, drink, and be merry”. But most people would be chastened by the certainty of impending death.

In stories the doomed hero is usually saved at the last minute by some stroke of fortune, but almost always his sense of values is changed. He becomes more appreciative of the meaning of life and its permanent spiritual values. It has often been noted that those who live, or have lived, in the shadow of death bring a mellow sweetness to everything they do.

Most of us, however, take life for granted. We know that one day we must die, but usually we picture that day as far in the future. When we are in buoyant health, death is all but unimaginable. We seldom think of it. The days stretch out in an endless vista. So we go about our petty tasks, hardly aware of our listless attitude toward life.

The same lethargy, I am afraid, characterizes the use of all our faculties and senses. Only the deaf appreciate hearing, only the blind realize the manifold blessings that lie in sight. Particularly does this observation apply to those who have lost sight and hearing in adult life. But those who have never suffered impairment of sight or hearing seldom make the fullest use of these blessed faculties. Their eyes and ears take in all sights and sounds hazily, without concentration and with little appreciation. It is the same old story of not being grateful for what we have until we lose it, of not being conscious of health until we are ill.

I have often thought it would be a blessing if each human being were stricken blind and deaf for a few days at some time during his early adult life. Darkness would make him more appreciative of sight; silence would teach him the joys of sound.

•第三篇：Companionship of Books 以书为伴（节选）
Companionship of Books

A man may usually be known by the books he reads as well as by the company he keeps; for there is a companionship of books as well as of men; and one should always live in the best company, whether it be of books or of men.

A good book may be among the best of friends. It is the same today that it always was, and it will never change. It is the most patient and cheerful of companions. It does not turn its back upon us in times of adversity or distress. It always receives us with the same kindness; amusing and instructing us in youth, and comforting and consoling us in age.

Men often discover their affinity to each other by the mutual love they have for a book just as two persons sometimes discover a friend by the admiration which both entertain for a third. There is an old proverb, ‘Love me, love my dog.” But there is more wisdom in this:” Love me, love my book.” The book is a truer and higher bond of union. Men can think, feel, and sympathize with each other through their favorite author. They live in him together, and he in them.

A good book is often the best urn of a life enshrining the best that life could think out; for the world of a man’s life is, for the most part, but the world of his thoughts. Thus the best books are treasuries of good words, the golden thoughts, which, remembered and cherished, become our constant companions and comforters.

Books possess an essence of immortality. They are by far the most lasting products of human effort. Temples and statues decay, but books survive. Time is of no account with great thoughts, which are as fresh today as when they first passed through their author’s minds, ages ago. What was then said and thought still speaks to us as vividly as ever from the printed page. The only effect of time have been to sift out the bad products; for nothing in literature can long survive e but what is really good.

Books introduce us into the best society; they bring us into the presence of the greatest minds that have ever lived. We hear what they said and did; we see the as if they were really alive; we sympathize with them, enjoy with them, grieve with them; their experience becomes ours, and we feel as if we were in a measure actors with them in the scenes which they describe.

The great and good do not die, even in this world. Embalmed in books, their spirits walk abroad. The book is a living voice. It is an intellect to which on still listens.
•第四篇：If I Rest,I Rust 如果我休息，我就会生锈
If I Rest, I Rust

The significant inscription found on an old key---“If I rest, I rust”---would be an excellent motto for those who are afflicted with the slightest bit of idleness. Even the most industrious person might adopt it with advantage to serve as a reminder that, if one allows his faculties to rest, like the iron in the unused key, they will soon show signs of rust and, ultimately, cannot do the work required of them.

Those who would attain the heights reached and kept by great men must keep their faculties polished by constant use, so that they may unlock the doors of knowledge, the gate that guard the entrances to the professions, to science, art, literature, agriculture---every department of human endeavor.

Industry keeps bright the key that opens the treasury of achievement. If Hugh Miller, after toiling all day in a quarry, had devoted his evenings to rest and recreation, he would never have become a famous geologist. The celebrated mathematician, Edmund Stone, would never have published a mathematical dictionary, never have found the key to science of mathematics, if he had given his spare moments to idleness, had the little Scotch lad, Ferguson, allowed the busy brain to go to sleep while he tended sheep on the hillside instead of calculating the position of the stars by a string of beads, he would never have become a famous astronomer.

Labor vanquishes all---not inconstant, spasmodic, or ill-directed labor; but faithful, unremitting, daily effort toward a well-directed purpose. Just as truly as eternal vigilance is the price of liberty, so is eternal industry the price of noble and enduring success.

•第五篇：Ambition 抱负
Ambition

It is not difficult to imagine a world short of ambition. It would probably be a kinder world: with out demands, without abrasions, without disappointments. People would have time for reflection. Such work as they did would not be for themselves but for the collectivity. Competition would never enter in. conflict would be eliminated, tension become a thing of the past. The stress of creation would be at an end. Art would no longer be troubling, but purely celebratory in its functions. Longevity would be increased, for fewer people would die of heart attack or stroke caused by tumultuous endeavor. Anxiety would be extinct. Time would stretch on and on, with ambition long departed from the human heart.

Ah, how unrelieved boring life would be!

There is a strong view that holds that success is a myth, and ambition therefore a sham. Does this mean that success does not really exist? That achievement is at bottom empty? That the efforts of men and women are of no significance alongside the force of movements and events now not all success, obviously, is worth esteeming, nor all ambition worth cultivating. Which are and which are not is something one soon enough learns on one’s own. But even the most cynical secretly admit that success exists; that achievement counts for a great deal; and that the true myth is that the actions of men and women are useless. To believe otherwise is to take on a point of view that is likely to be deranging. It is, in its implications, to remove all motives for competence, interest in attainment, and regard for posterity.

We do not choose to be born. We do not choose our parents. We do not choose our historical epoch, the country of our birth, or the immediate circumstances of our upbringing. We do not, most of us, choose to die; nor do we choose the time or conditions of our death. But within all this realm of choicelessness, we do choose how we shall live: courageously or in cowardice, honorably or dishonorably, with purpose or in drift. We decide what is important and what is trivial in life. We decide that what makes us significant is either what we do or what we refuse to do. But no matter how indifferent the universe may be to our choices and decisions, these choices and decisions are ours to make. We decide. We choose. And as we decide and choose, so are our lives formed. In the end, forming our own destiny is what ambition is about.

•第六篇：What I have Lived for 我为何而生
What I Have Lived For

Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a deep ocean of anguish, reaching to the very verge of despair.

I have sought love, first, because it brings ecstasy---ecstasy so great that I would often have sacrificed all the rest of my life for a few hours for this joy. I have sought it, next, because it relieves loneliness---that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it, finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what---at last---I have found.

With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved.

Love and knowledge, so far as they were possible, led upward toward the heavens. But always it brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a hated burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate the evil, but I cannot, and I too suffer.

This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me.

•第七篇：When Love Beckons You 爱的召唤
When Love Beckons You

When love beckons to you, follow him, though his ways are hard and steep. And when his wings enfold you, yield to him, though the sword hidden among his pinions may wound you. And when he speaks to you, believe in him, though his voice may shatter your dreams as the north wind lays waste the garden.

For even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning. Even as he ascends to your height and caresses your tenderest branches that quiver in the sun, so shall he descend to our roots and shake them in their clinging to the earth.

But if, in your fear, you would seek only love’s peace and love’s pleasure, then it is better for you that you cover your nakedness and pass out of love’s threshing-floor, into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears. Love gives naught but it self and takes naught but from itself. Love possesses not, nor would it be possessed, for love is sufficient unto love.

Love has no other desire but to fulfill itself. But if you love and must have desires, let these be your desires:

To melt and be like a running brook that sings its melody to the night.

To know the pain of too much tenderness.

To be wounded by your own understanding of love;

And to bleed willingly and joyfully.

To wake at dawn with a winged heart and give thanks for another day of loving;

To rest at the noon hour and meditate love’s ecstasy;

To return home at eventide with gratitude;

And then to sleep with a payer for the beloved in your heart and a song of praise upon your lips.

•第八篇：The Road to Success 成功之道
The Road to Success

It is well that young men should begin at the beginning and occupy the most subordinate positions. Many of the leading businessmen of Pittsburgh had a serious responsibility thrust upon them at the very threshold of their career. They were introduced to the broom, and spent the first hours of their business lives sweeping out the office. I notice we have janitors and janitresses now in offices, and our young men unfortunately miss that salutary branch of business education. But if by chance the professional sweeper is absent any morning, the boy who has the genius of the future partner in him will not hesitate to try his hand at the broom. It does not hurt the newest comer to sweep out the office if necessary. I was one of those sweepers myself.

Assuming that you have all obtained employment and are fairly started, my advice to you is “aim high”. I would not give a fig for the young man who does not already see himself the partner or the head of an important firm. Do not rest content for a moment in your thoughts as head clerk, or foreman, or general manager in any concern, no matter how extensive. Say to yourself, “My place is at the top.” Be king in your dreams.

And here is the prime condition of success, the great secret: concentrate your energy, thought, and capital exclusively upon the business in which you are engaged. Having begun in one line, resolve to fight it out on that line, to lead in it, adopt every improvement, have the best machinery, and know the most about it.
The concerns which fail are those which have scattered their capital, which means that they have scattered their brains also. They have investments in this, or that, or the other, here there, and everywhere. “Don’t put all your eggs in one basket.” is all wrong. I tell you to “put all your eggs in one basket, and then watch that basket.” Look round you and take notice, men who do that not often fail. It is easy to watch and carry the one basket. It is trying to carry too many baskets that breaks most eggs in this country. He who carries three baskets must put one on his head, which is apt to tumble and trip him up. One fault of the American businessman is lack of concentration.

To summarize what I have said: aim for the highest; never enter a bar room; do not touch liquor, or if at all only at meals; never speculate; never indorse beyond your surplus cash fund; make the firm’s interest yours; break orders always to save owners; concentrate; put all your eggs in one basket, and watch that basket; expenditure always within revenue; lastly, be not impatient, for as Emerson says, “no one can cheat you out of ultimate success but yourselves.”

•第九篇：On Meeting the Celebrated 论见名人
On Meeting the Celebrated

I have always wondered at the passion many people have to meet the celebrated. The prestige you acquire by being able to tell your friends that you know famous men proves only that you are yourself of small account. The celebrated develop a technique to deal with the persons they come across. They show the world a mask, often an impressive on, but take care to conceal their real selves. They play the part that is expected from them, and with practice learn to play it very well, but you are stupid if you think that this public performance of theirs corresponds with the man within.

I have been attached, deeply attached, to a few people; but I have been interested in men in general not for their own sakes, but for the sake of my work. I have not, as Kant enjoined, regarded each man as an end in himself, but as material that might be useful to me as a writer. I have been more concerned with the obscure than with the famous. They are more often themselves. They have had no need to create a figure to protect themselves from the world or to impress it. Their idiosyncrasies have had more chance to develop in the limited circle of their activity, and since they have never been in the public eye it has never occurred to them that they have anything to conceal. They display their oddities because it has never struck them that they are odd. And after all it is with the common run of men that we writers have to deal; kings, dictators, commercial magnates are from our point of view very unsatisfactory. To write about them is a venture that has often tempted writers, but the failure that has attended their efforts shows that such beings are too exceptional to form a proper ground for a work of art. They cannot be made real. The ordinary is the writer’s richer field. Its unexpectedness, its singularity, its infinite variety afford unending material. The great man is too often all of a piece; it is the little man that is a bundle of contradictory elements. He is inexhaustible. You never come to the end of the surprises he has in store for you. For my part I would much sooner spend a month on a desert island with a veterinary surgeon than with a prime minister.

•第十篇：The 50-Percent Theory of Life 生活理论半对半
The 50-Percent Theory of Life

I believe in the 50-percent theory. Half the time things are better than normal; the other half, they re worse. I believe life is a pendulum swing. It takes time and experience to understand what normal is, and that gives me the perspective to deal with the surprises of the future.

Let’s benchmark the parameters: yes, I will die. I’ve dealt with the deaths of both parents, a best friend, a beloved boss and cherished pets. Some of these deaths have been violent, before my eyes, or slow and agonizing. Bad stuff, and it belongs at the bottom of the scale.

Then there are those high points: romance and marriage to the right person; having a child and doing those Dad things like coaching my son’s baseball team, paddling around the creek in the boat while he’s swimming with the dogs, discovering his compassion so deep it manifests even in his kindness to snails, his imagination so vivid he builds a spaceship from a scattered pile of Legos.

But there is a vast meadow of life in the middle, where the bad and the good flip-flop acrobatically. This is what convinces me to believe in the 50-percent theory.

One spring I planted corn too early in a bottomland so flood-prone that neighbors laughed. I felt chagrined at the wasted effort. Summer turned brutal---the worst heat wave and drought in my lifetime. The air-conditioned died; the well went dry; the marriage ended; the job lost; the money gone. I was living lyrics from a country tune---music I loathed. Only a surging Kansas City Royals team buoyed my spirits.

Looking back on that horrible summer, I soon understood that all succeeding good things merely offset the bad. Worse than normal wouldn’t last long. I am owed and savor the halcyon times. The reinvigorate me for the next nasty surprise and offer assurance that can thrive. The 50-percent theory even helps me see hope beyond my Royals’ recent slump, a field of struggling rookies sown so that some year soon we can reap an October harvest.

For that on blistering summer, the ground moisture was just right, planting early allowed pollination before heat withered the tops, and the lack of rain spared the standing corn from floods. That winter my crib overflowed with corn---fat, healthy three-to-a-stalk ears filled with kernels from heel to tip---while my neighbors’ fields yielded only brown, empty husks.

Although plantings past may have fallen below the 50-percent expectation, and they probably will again in the future, I am still sustained by the crop that flourishes during the drought.

•第十一篇：What is Your Recovery Rate? 你的恢复速率是多少？
What is Your Recovery Rate?

What is your recovery rate? How long does it take you to recover from actions and behaviors that upset you? Minutes? Hours? Days? Weeks? The longer it takes you to recover, the more influence that incident has on your actions, and the less able you are to perform to your personal best. In a nutshell, the longer it takes you to recover, the weaker you are and the poorer your performance.

You are well aware that you need to exercise to keep the body fit and, no doubt, accept that a reasonable measure of health is the speed in which your heart and respiratory system recovers after exercise. Likewise the faster you let go of an issue that upsets you, the faster you return to an equilibrium, the healthier you will be. The best example of this behavior is found with professional sportspeople. They know that the faster they can forget an incident or missd opportunity and get on with the game, the better their performance. In fact, most measure the time it takes them to overcome and forget an incident in a game and most reckon a recovery rate of 30 seconds is too long!

Imagine yourself to be an actor in a play on the stage. Your aim is to play your part to the best of your ability. You have been given a script and at the end of each sentence is a ful stop. Each time you get to the end of the sentence you start a new one and although the next sentence is related to the last it is not affected by it. Your job is to deliver each sentence to the best of your ability.

Don’t live your life in the past! Learn to live in the present, to overcome the past. Stop the past from influencing your daily life. Don’t allow thoughts of the past to reduce your personal best. Stop the past from interfering with your life. Learn to recover quickly.

Remember: Rome wasn’t built in a day. Reflect on your recovery rate each day. Every day before you go to bed, look at your progress. Don’t lie in bed saying to you, “I did that wrong.” “I should have done better there.” No. look at your day and note when you made an effort to place a full stop after an incident. This is a success. You are taking control of your life. Remember this is a step by step process. This is not a make-over. You are undertaking real change here. Your aim: reduce the time spent in recovery.

The way forward?

Live in the present. Not in the precedent.


•第十二篇：Clear Your Mental Space 清理心灵的空间
Clear Your Mental Space

Think about the last time you felt a negative emotion---like stress, anger, or frustration. What was going through your mind as you were going through that negativity? Was your mind cluttered with thoughts? Or was it paralyzed, unable to think?

The next time you find yourself in the middle of a very stressful time, or you feel angry or frustrated, stop. Yes, that’s right, stop. Whatever you’re doing, stop and sit for one minute. While you’re sitting there, completely immerse yourself in the negative emotion.

Allow that emotion to consume you. Allow yourself one minute to truly feel that emotion. Don’t cheat yourself here. Take the entire minute---but only one minute---to do nothing else but feel that emotion.

When the minute is over, ask yourself, “Am I wiling to keep holding on to this negative emotion as I go through the rest of the day?”

Once you’ve allowed yourself to be totally immersed in the emotion and really fell it, you will be surprised to find that the emotion clears rather quickly.

If you feel you need to hold on to the emotion for a little longer, that is OK. Allow yourself another minute to feel the emotion.

When you feel you’ve had enough of the emotion, ask yourself if you’re willing to carry that negativity with you for the rest of the day. If not, take a deep breath. As you exhale, release all that negativity with your breath.

This exercise seems simple---almost too simple. But, it is very effective. By allowing that negative emotion the space to be truly felt, you are dealing with the emotion rather than stuffing it down and trying not to feel it. You are actually taking away the power of the emotion by giving it the space and attention it needs. When you immerse yourself in the emotion, and realize that it is only emotion, it loses its control. You can clear your head and proceed with your task.
Try it. Next time you’re in the middle of a negative emotion, give yourself the space to feel the emotion and see what happens. Keep a piece of paper with you that says the following:

Stop. Immerse for one minute. Do I want to keep this negativity? Breath deep, exhale, release. Move on!

This will remind you of the steps to the process. Remember; take the time you need to really immerse yourself in the emotion. Then, when you feel you’ve felt it enough, release it---really let go of it. You will be surprised at how quickly you can move on from a negative situation and get to what you really want to do!

•第十三篇：Be Happy 快乐
Be Happy!

“The days that make us happy make us wise.”----John Masefield

when I first read this line by England’s Poet Laureate, it startled me. What did Masefield mean? Without thinking about it much, I had always assumed that the opposite was true. But his sober assurance was arresting. I could not forget it.

Finally, I seemed to grasp his meaning and realized that here was a profound observation. The wisdom that happiness makes possible lies in clear perception, not fogged by anxiety nor dimmed by despair and boredom, and without the blind spots caused by fear.

Active happiness---not mere satisfaction or contentment ---often comes suddenly, like an April shower or the unfolding of a bud. Then you discover what kind of wisdom has accompanied it. The grass is greener; bird songs are sweeter; the shortcomings of your friends are more understandable and more forgivable. Happiness is like a pair of eyeglasses correcting your spiritual vision.

Nor are the insights of happiness limited to what is near around you. Unhappy, with your thoughts turned in upon your emotional woes, your vision is cut short as though by a wall. Happy, the wall crumbles.

The long vista is there for the seeing. The ground at your feet, the world about you----people, thoughts, emotions, pressures---are now fitted into the larger scene. Everything assumes a fairer proportion. And here is the beginning of wisdom.

•第十四篇：The Goodness of life 生命的美好
The Goodness of Life

Though there is much to be concerned about, there is far, far more for which to be thankful. Though life’s goodness can at times be overshadowed, it is never outweighed.

For every single act that is senselessly destructive, there are thousands more small, quiet acts of love, kindness and compassion. For every person who seeks to hurt, there are many, many more who devote their lives to helping and to healing.

There is goodness to life that cannot be denied.

In the most magnificent vistas and in the smallest details, look closely, for that goodness always comes shining through.

There si no limit to the goodness of life. It grows more abundant with each new encounter. The more you experience and appreciate the goodness of life, the more there is to be lived.

Even when the cold winds blow and the world seems to be cov ered in foggy shadows, the goodness of life lives on. Open your eyes, open your heart, and you will see that goodness is everywhere.

Though the goodness of life seems at times to suffer setbacks, it always endures. For in the darkest moment it becomes vividly clear that life is a priceless treasure. And so the goodness of life is made even stronger by the very things that would oppose it.

Time and time again when you feared it was gone forever you found that the goodness of life was really only a moment away. Around the next corner, inside every moment, the goodness of life is there to surprise and delight you.

Take a moment to let the goodness of life touch your spirit and calm your thoughts. Then, share your good fortune with another. For the goodness of life grows more and more magnificent each time it is given away.

Though the problems constantly scream for attention and the conflicts appear to rage ever stronger, the goodness of life grows stronger still, quietly, peacefully, with more purpose and meaning than ever before.

•第十五篇：Facing the Enemies Within 直面内在的敌人
Facing the Enemies Within

We are not born with courage, but neither are we born with fear. Maybe some of our fears are brought on by your own experiences, by what someone has told you, by what you’ve read in the papers. Some fears are valid, like walking alone in a bad part of town at two o’clock in the morning. But once you learn to avoid that situation, you won’t need to live in fear of it.

Fears, even the most basic ones, can totally destroy our ambitions. Fear can destroy fortunes. Fear can destroy relationships. Fear, if left unchecked, can destroy our lives. Fear is one of the many enemies lurking inside us.

Let me tell you about five of the other enemies we face from within. The first enemy that you’ve got to destroy before it destroys you is indifference. What a tragic disease this is! “Ho-hum, let it slide. I’ll just drift along.” Here’s one problem with drifting: you can’t drift your way to the to of the mountain.

The second enemy we face is indecision. Indecision is the thief of opportunity and enterprise. It will steal your chances for a better future. Take a sword to this enemy.

The third enemy inside is doubt. Sure, there’s room for healthy skepticism. You can’t believe everything. But you also can’t let doubt take over. Many people doubt the past, doubt the future, doubt each other, doubt the government, doubt the possibilities nad doubt the opportunities. Worse of all, they doubt themselves. I’m telling you, doubt will destroy your life and your chances of success. It will empty both your bank account and your heart. Doubt is an enemy. Go after it. Get rid of it.

The fourth enemy within is worry. We’ve all got to worry some. Just don’t let conquer you. Instead, let it alarm you. Worry can be useful. If you step off the curb in New York City and a taxi is coming, you’ve got to worry. But you can’t let worry loose like a mad dog that drives you into a small corner. Here’s what you’ve got to do with your worries: drive them into a small corner. Whatever is out to get you, you’ve got to get it. Whatever is pushing on you, you’ve got to push back.

The fifth interior enemy is overcaution. It is the timid approach to life. Timidity is not a virtue; it’s an illness. If you let it go, it’ll conquer you. Timid people don’t get promoted. They don’t advance and grow and become powerful in the marketplace. You’ve got to avoid overcaution.

Do battle with the enemy. Do battle with your fears. Build your courage to fight what’s holding ou back, what’s keeping you from your goals and dreams. Be courageous in your life and in your pursuit of the things you want and the person you want to become.

•第十六篇：Abundance is a Life Style 富足的生活方式
Abundance is a Life Style

Abundance is a life style, a way of living your life. It isn’t something you buy now and then or pull down from the cupboard, dust off and use once or twice, and then return to the cupboard.

Abundance is a philosophy; it appears in your physiology, your value system, and carries its own set of beliefs. You walk with it, sleep with it, bath with it, feel with it, and need to maintain and take care of it as well.

Abundance doesn’t always require money. Many people live with all that money can buy yet live empty inside. Abundance begins inside with some main self-ingredients, like love, care, kindness and gentleness, thoughtfulness and compassion. Abundance is a state of being. It radiates outward. It shines like the sun among the many moons in the world.

Being from the brightness of abundance doesn’t allow the darkness to appear or be in the path unless a choice to allow it to. The true state of abundance doesn’t have room for lies or games normally played. The space is too full of abundance. This may be a challenge because we still need to shine for other to see.

Abundance is seeing people for their gifts and not what they lack or could be. Seeing all things for their gifts and not what they lack.

Start by knowing what your abundances are, fill that space with you, and be fully present from that state of being. Your profession of choice is telling you of knowing and possibilities. That is their gift. Consultants and customer service professionals have the ministrative assistants and virtual assistants have an abundance of coordination and time management. Abundance is all around you, and all within. See what it is; love yourself for what it is, not what you’re missing, or what that can be better, but for what it is at this present moment.

Be in a state of abundance of what you already have. I guarantee they are there; it always is buried but there. Breathe them in as if they are the air you breathe because they are yours. Let go of anything that isn’t abundant for the time being. Name the shoe boxes in your closet with your gifts of abundance; pull from them every morning if needed. Know they are there.

Learning to trust in your own abundance is required. When you begin to be within your own space of abundance, whatever you need will appear whenever you need it. That’s just the way the higher powers set this universe up to work. Trust the universal energy. The knowing of it all will humble you to its power yet let the brightness of you shine everywhere it needs to. Just by being from a state of abundance, it is being you.

•第十七篇：Human Life a Poem 人生如诗
Human Life a Poem

I think that, from a biological standpoint, human life almost reads like a poem. It has its own rhythm and beat, its internal cycles of growth and decay. It begins with innocent childhood, followed by awkward adolescence trying awkwardly to adapt itself to mature society, with its young passions and follies, its ideals and ambitions; then it reaches a manhood of intense activities, profiting from experience and learning more about society and human nature; at middle age, there is a slight easing of tension, a mellowing of character like the ripening of fruit or the mellowing of good wine, and the gradual acquiring of a more tolerant, more cynical and at the same time a kindlier view of life; then In the sunset of our life, the endocrine glands decrease their activity, and if we have a true philosophy of old age and have ordered our life pattern according to it, it is for us the age of peace and security and leisure and contentment; finally, life flickers out and one goes into eternal sleep, never to wake up again.

One should be able to sense the beauty of this rhythm of life, to appreciate, as we do in grand symphonies, its main theme, its strains of conflict and the final resolution. The movements of these cycles are very much the same in a normal life, but the music must be provided by the individual himself. In some souls, the discordant note becomes harsher and harsher and finally overwhelms or submerges the main melody. Sometimes the discordant note gains so much power that the music can no longer go on, and the individual shoots himself with a pistol or jump into a river. But that is because his original leitmotif has been hopelessly over-showed through the lack of a good self-education. Otherwise the normal human life runs to its normal end in kind of dignified movement and procession. There are sometimes in many of us too many staccatos or impetuosos, and because the tempo is wrong, the music is not pleasing to the ear; we might have more of the grand rhythm and majestic tempo o the Ganges, flowing slowly and eternally into the sea.

No one can say that life with childhood, manhood and old age is not a beautiful arrangement; the day has its morning, noon and sunset, and the year has its seasons, and it is good that it is so. There is no good or bad in life, except what is good according to its own season. And if we take this biological view of life and try to live according to the seasons, no one but a conceited fool or an impossible idealist can deny that human life can be lived like a poem. Shakespeare has expressed this idea more graphically in his passage about the seven stages of life, and a good many Chinese writers have said about the same thing. It is curious that Shakespeare was never very religious, or very much concerned with religion. I think this was his greatness; he took human life largely as it was, and intruded himself as little upon the general scheme of things as he did upon the characters of his plays. Shakespeare was like Nature itself, and that is the greatest compliment we can pay to a writer or thinker. He merely lived, observed life and went away.

•第十八篇：Solitude 独处
Solitude

I find it wholesome to be alone the greater part of the time. To be in company, even with the best, is soon wearisome and dissipating. I love to be alone. I never found the companion that was so companionable as solitude. We are for the most part more lonely when we go abroad among men than when we stay in our chambers. A man thinking or working is always alone, let him be where he will. Solitude is not measured by the miles of space that intervene between a man and his fellows. The really diligent student in one of the crowded hives of Cambridge College is as solitary as a dervish in the desert. The farmer can work alone in the field or the woods all day, hoeing or chopping, and not feel lonesome, because he is employed; but when he comes home at night he cannot sit down in a room alone, at the mercy of his thoughts, but must be where he can :see the folks,:” and recreate, and, as he thinks, remunerate himself for his day’s solitude; and hence he wonders how the student can sit alone in the house all night and most of the day without ennui and :the blues:; but he does not realize that the student, though in the house, is still at work in his field, and chopping in his woods, as the farmer in his, and in turn seeks the same recreation and society that the latter does, though it may be a more condensed form of it.

Society is commonly too cheap. We meet at very short intervals, not having had time to acquire any new value for each other. We meet at meals three times a day, and give each other a new taste of that old musty cheese that we are. We have had to agree on a certain set of rules, called etiquette and politeness, to make this frequent meeting tolerable and that we need not come to open war. We meet at the post-office, and at the sociable, and about the fireside every night; we live thick and are in each other’s way, and stumble over one another, and I think that we thus lose some respect for one another. Certainly less frequency would suffice for all important and hearty communications. Consider the girls in a factory---never alone, hardly in their dreams. It would be better if there were but one inhabitant to a square mile, as where I live. The value of a man is not in his skin, that we should touch him.

I have a great deal of company in my house; especially in the morning, when nobody calls. Let me suggest a few comparisons, that some one may convey an idea of my situation. I am no more lonely than the loon in the pond that laughs so loud, or than Walden Pond itself. What company has that lonely lake, I pray?

And yet it has not the blue devils, but the blue angels in it, in the azure tint of its waters. The sun is alone, except in thick weather, when there sometimes appear to be two, but one is a mock sun. god is alone---but the devil, he is far from being alone; he sees a great deal of company; he is legion. I am no more lonely than a single mullein or dandelion in a pasture, or a bean leaf, or sorrel, or a horse-fly, or a bumblebee. I am no more lonely than the Millbrook, or a weathercock, or the north star, or the south wind, or an April shower, or a January thaw, or the first spider in a new house.


•第十九篇：Giving Life Meaning 给生命以意义
Giving Life Meaning

Have you thought about what you want people to say about you after you’re gone? Can you hear the voice saying, “He was a great man.” Or “She really will be missed.” What else do they say?

One of the strangest phenomena of life is to engage in a work that will last long after death. Isn’t that a lot like investing all your money so that future generations can bare interest on it? Perhaps, yet if you look deep in your own heart, you’ll find something drives you to make this kind of contribution---something drives every human being to find a purpose that lives on after death.

Do you hope to memorialize your name? Have a name that is whispered with reverent awe? Do you hope to have your face carved upon 50 ft of granite rock? Is the answer really that simple? Is the purpose of lifetime contribution an ego-driven desire for a mortal being to have an immortal name or is it something more?

A child alive today will die tomorrow. A baby that had the potential to be the next Einstein will die from complication is at birth. The circumstances of life are not set in stone. We are not all meant to live life through to old age. We’ve grown to perceive life3 as a full cycle with a certain number of years in between. If all of those years aren’t lived out, it’s a tragedy. A tragedy because a human’s potential was never realized. A tragedy because a spark was snuffed out before it ever became a flame.

By virtue of inhabiting a body we accept these risks. We expose our mortal flesh to the laws of the physical environment around us. The trade off isn’t so bad when you think about it. The problem comes when we construct mortal fantasies of what life should be like. When life doesn’t conform to our fantasy we grow upset, frustrated, or depressed.

We are alive; let us live. We have the ability to experience; let us experience. We have the ability to learn; let us learn. The meaning of life can be grasped in a moment. A moment so brief it often evades our perception.

What meaning stands behind the dramatic unfolding of life? What single truth can we grasp and hang onto for dear life when all other truths around us seem to fade with time?

These moments are strung together in a series we call events. These events are strung together in a series we call life. When we seize the moment and bend it according to our will, a will driven by the spirit deep inside us, then we have discovered the meaning of life, a meaning for us that shall go on long after we depart this Earth.


•第二十篇：Relish the Moment 品位现在
Relish the Moment

Tucked away in our subconsciousness is an idyllic vision. We see ourselves on a long trip that spans the moment. We are traveling by train. Out the windows, we drink in the passing scene of cars on nearby highways, of children waving at a crossing, of cattle grazing on a distant hillside, of smoke pouring from a power plant, of row upon row of corn ad wheat, of flatlands and valleys, of mountains and rolling hillsides, of city skylines and village halls.

But uppermost in our minds is the final destination. On a certain day at a certain hour, we will pull into the station. Bands will be playing and flags waving. Once we get there, so many wonderful dreams will come true and the pieces of our lives will fit together like a completed jigsaw puzzle. How restlessly we pace the aisles, damning the minutes for loitering---waiting, waiting, waiting for the station.

“When we reach the station, that will be it!” we cry. “When I’m 18.” “When I buy a new 450SL Mercedes Benz!” “When I put the last kid through college.” “When I have paid off the mortgage!” “When I get a promotion.” “When I reach the age of retirement, I shall live happily ever after!”

Sooner or later, we must realize there is no station, no one place to arrive at once and for all. The true joy of life is the trip. The station is only a dream. It constantly outdistances us.

It isn’t the burdens of today that drive men mad. It is the regrets over yesterday and the fear of tomorrow. Regret and fear are twin thieves who rob us of today.
So stop pacing the aisles and counting the miles. Instead, climb more mountains, eat more ice cream, go barefoot more often, swim more rivers, watch more sunsets, laugh more, cry less. Life must be lived as we go along. The station will come soon enough.

•第二十一篇：The Love of Beauty 爱美
The Love of Beauty

The love of beauty is an essential part of all healthy human nature. It is a moral quality. The absence of it is not an assured ground of condemnation, but the presence of it is an invariable sign of goodness of heart. In proportion to the degree in which it is felt will probably be the degree in which nobleness and beauty of character will be attained.

Natural beauty is an all-pervading presence. The universe is its temple. It unfolds into the numberless flowers of spring. It waves in the branches of trees and the green blades of grass. It haunts the depths of the earth and the sea. It gleams from the hues of the shell and the precious stone. And not only these minute objects but the oceans, the mountains, the clouds, the stars, the rising and the setting sun---all overflow with beauty. This beauty is so precious, and so congenial to our tenderest and noblest feelings, that it is painful to think of the multitude of people living in the midst of it and yet remaining almost blind to it.

All persons should seek to become acquainted with the beauty in nature. There is not a worm we tread upon, nor a leaf that dances merrily as it falls before the autumn winds, but calls for our study and admiration. The power to appreciated beauty not merely increases our sources of happiness---it enlarges our moral nature, too. Beauty calms our restlessness and dispels our cares. Go into the fields or the woods, spend a summer day by the sea or the mountains, and all your little perplexities and anxieties will vanish. Listen to sweet music, and your foolish fears and petty jealousies will pass away. The beauty of the world helps us to seek and find the beauty of goodness.

•第二十二篇：The Happy Door 快乐之门
The Happy door

Happiness is like a pebble dropped into a pool to set in motion an ever-widening circle of ripples. As Stevenson has said, being happy is a duty.

There is no exact definition of the word happiness. Happy people are happy for all sorts of reasons. The key is not wealth or physical well-being, since we find beggars, invalids and so-called failures, who are extremely happy.

Being happy is a sort of unexpected dividend. But staying happy is an accomplishment, a triumph of soul and character. It is not selfish to strive for it. It is, indeed, a duty to ourselves and others.

Being unhappy is like an infectious disease. It causes people to shrink away from the sufferer. He soon finds himself alone, miserable and embittered. There is, however, a cure so simple as to seem, at first glance, ridiculous; if you don’t feel happy, pretend to be!

It works. Before long you will find that instead of repelling people, you attract them. You discover how deeply rewarding it is to be the center of wider and wider circles of good will.

Then the make-believe becomes a reality. You possess the secret of peace of mind, and can forget yourself in being of service to others.

Being happy, once it is realized as a duty and established as a habit, opens doors into unimaginable gardens thronged with grateful friends.

•第二十三篇：Born to Win 生而为赢
Born to Win

Each human being is born as something new, something that never existed before. Each is born with the capacity to win at life. Each person has a unique way of seeing, hearing, touching, tasting and thinking. Each has his or her own unique potentials---capabilities and limitations. Each can be a significant, thinking, aware, and creative being---a productive person, a winner.

The word “winner” and “loser” have many meanings. When we refer to a person as a winner, we do not mean one who makes someone else lose. To us, a winner is one who responds authentically by being credible, trustworthy, responsive, and genuine, both as an individual and as a member of a society.

Winners do not dedicated their lives to a concept of what they imagine they should be; rather, they are themselves and as such do not use their energy putting on a performance, maintaining pretence and manipulating others. They are aware that there is a difference between being loving and acting loving, between being stupid and acting stupid, between being knowledgeable and acting knowledgeable. Winners do not need to hide behind a mask.

Winners are not afraid to do their own thinking and to use their own knowledge. They can separate facts from opinions and don’t pretend to have all the answers. They listen to others, evaluate what they say, but come to their own conclusions. Although winners can admire and respect other people, they are not totally defined, demolished, bound, or awed by them.

Winners do not play “helpless”, nor do they play the blaming game. Instead, they assume responsibility for their own lives. They don’t give others a false authority over them. Winners are their own bosses and know it.

A winner’s timing is right. Winners respond appropriately to the situation. Their responses are related to the message sent and preserve the significance, worth, well-being, and dignity of the people involved. Winners know that for everything there is a season and for every activity a time.

Although winners can freely enjoy themselves, they can also postpone enjoyment, can discipline themselves in the present to enhance their enjoyment in the future. Winners are not afraid to go after what he wants, but they do so in proper ways. Winners do not get their security by controlling others. They do not set themselves up to lose.

A winner cares about the world and its peoples. A winner is not isolated from the general problems of society, but is concerned, compassionate, and committed to improving the quality of life. Even in the face of national and international adversity, a winner’s self-image is not one of a powerless individual. A winner works to make the world a better place.

•第二十四篇：Work and Pleasure 工作和娱乐
Work and Pleasure

To be really happy and really safe, one ought to have at least two or three hobbies, and they must all be real. It is no use starting late in life to say: “I will take an interest in this or that.” Such an attempt only aggravates the strain of mental effort. A man may acquire great knowledge of topics unconnected with his daily work, and yet hardly get any benefit or relief. It is no use doing what you like; you have got to like what you do. Broadly speaking, human being may be divided into three classes: those who are toiled to death, those who are worried to death, and those who are bored to death. It is no use offering the manual laborer, tired out with a hard week’s sweat and effort, the chance of playing a game of football or baseball on Saturday afternoon. It is no use inviting the politician or the professional or business man, who has been working or worrying about serious things for six days, to work or worry about trifling things at the weekend.

It may also be said that rational, industrious, useful human beings are divided into two classes: first, those whose work is work and whose pleasure is pleasure; and secondly, those whose work and pleasure are one. Of these the former are the majority. They have their compensations. The long hours in the office or the factory bring with them as their reward, not only the means of sustenance, but a keen appetite for pleasure even in its simplest and most modest forms. But Fortune’s favored children belong to the second class. Their life is a natural harmony. For them the working hours are never long enough. Each day is a holiday, and ordinary holidays when they come are grudged as enforced interruptions in an absorbing vacation. Yet to both classes the need of an alternative outlook, of a change of atmosphere, of a diversion of effort, is essential. Indeed, it may well be that those whose work is their pleasure are those who most need the means of banishing it at intervals from their minds.

•第二十五篇：Mirror, Mirror--What do I see镜子,镜子,告诉我
Mirror, Mirror---What do I See?

A loving person lives in a loving world. A hostile person lives in a hostile world. Everyone you meet is your mirror.

Mirrors have a very particular function. They reflect the image in front of them. Just as a physical mirror serves as the vehicle to reflection, so do all of the people in our lives.

When we see something beautiful such as a flower garden, that garden serves as a reflection. In order to see the beauty in front of us, we must be able to see the beauty inside of ourselves. When we love someone, it’s a reflection of loving ourselves. When we love someone, it’s a reflection of loving ourselves. We have often heard things like “I love how I am when I’m with that person.” That simply translates into “I’m able to love me when I love that other person.” Oftentimes, when we meet someone new, we feel as though we “click”. Sometimes it’s as if we’ve known each other for a long time. That feeling can come from sharing similarities.

Just as the “mirror” or other person can be a positive reflection, it is more likely that we’ll notice it when it has a negative connotation. For example, it’s easy to remember times when we have met someone we’re not particularly crazy about. We may have some criticism in our mind about the person. This is especially true when we get to know someone with whom we would rather spend less time.
Frequently, when we dislike qualities in other people, ironically, it’s usually the mirror that’s speaking to us.

I began questioning myself further each time I encountered someone that I didn’t particularly like. Each time, I asked myself, “What is it about that person that I don’t like?” and then “Is there something similar in me?” in every instance, I could see a piece of that quality in me, and sometimes I had to really get very introspective. So what did that mean?

It means that just as I can get annoyed or disturbed when I notice that aspect in someone else, I better reexamine my qualities and consider making some changes. Even if I’m not willing to make a drastic change, at least I consider how I might modify some of the things that I’m doing.

At times we meet someone new and feel distant, disconnected, or disgusted. Although we don’t want to believe it, and it’s not easy or desirable to look further, it can be a great learning lesson to figure out what part of the person is being reflected in you. It’s simply just another way to create more self-awareness.

•第二十六篇：On Motes and Beams 微尘与栋梁
On Motes and Beams

It is curious that our own offenses should seem so much less heinous than the offenses of others. I suppose the reason is that we know all the circumstances that have occasioned them and so manage to excuse in ourselves what we cannot excuse in others. We turn our attention away from our own defects, and when we are forced by untoward events to consider them, find it easy to condone them. For all I know we are right to do this; they are part of us and we must accept the good and bad in ourselves together.

But when we come to judge others, it is not by ourselves as we really are that we judge them, but by an image that we have formed of ourselves fro which we have left out everything that offends our vanity or would discredit us in the eyes of the world. To take a trivial instance: how scornful we are when we catch someone out telling a lie; but who can say that he has never told not one, but a hundred?

There is not much to choose between men. They are all a hotchpotch of greatness and littleness, of virtue and vice, of nobility and baseness. Some have more strength of character, or more opportunity, and so in one direction or another give their instincts freer play, but potentially they are the same. For my part, I do not think I am any better or any worse than most people, but I know that if I set down every action in my life and every thought that has crossed my mind, the world would consider me a monster of depravity. The knowledge that these reveries are common to all men should inspire one with tolerance to oneself as well as to others. It is well also if they enable us to look upon our fellows, even the most eminent and respectable, with humor, and if they lead us to take ourselves not too seriously.

•第二十七篇：An October Sunrise 十月的日出
An October Sunrise

I was up the next morning be fore the October sunrise, and away through the wild and the woodland. The rising of the sun was noble in the cold and warmth of it peeping down the spread of light, he raised his shoulder heavily over the edge of grey mountain and wavering length of upland. Beneath his gaze the dew-fogs dipped, and crept to crept to the hollow places; then stole away in line and column, holding skirts, and clinging subtly at the sheltering corners where rock hung over grassland, while the brave lines of the hills came forth, one beyond other gliding.

The woods arose in folds, like drapery of awakened mountains, stately with a depth of awe, and memory of the tempests. Autumn’s mellow hand was upon them, as they owned already, touched with gold and red and olive, and their joy towards the sun was less to a bridegroom than a father.

Yet before the floating impress of the woods could clear it self, suddenly the gladsome light leaped over hill and valley, casting amber, blue, and purple, and a tint of rich red rose; according to the scene they lit on, and the curtain flung around; yet all alike dispelling fear and the cloven hoof of darkness, all on the wings of hope advancing, and proclaiming, “God is here!” then life and joy sprang reassured from every crouching hollow; every flower, and bud and bird had a fluttering sense of them; and all the flashing of God’s gaze merged into soft beneficence.

So, perhaps, shall break upon us that eternal morning, when crag and chasm shall be no more, neither hill and valley, nor great unvintaged ocean; but all things shall arise, and shine in the light of the Father’s countenance, because itself is risen.

•第二十八篇：To Be or Not to Be 生存还是毁灭
To be or not to be
Outside the Bible, these six words are the most famous in all the literature of the world. They were spoken by Hamlet when he was thinking aloud, and they are the most famous words in Shakespeare because Hamlet was speaking not only for himself but also for every thinking man and woman. To be or not to be, to live or not to live, to live richly and abundantly and eagerly, or to live dully and meanly and scarcely. A philosopher once wanted to know whether he was alive or not, which is a good question for everyone to put to himself occasionally. He answered it by saying: "I think, therefore am."

But the best definition of existence ever saw did another philosopher who said: "To be is to be in relations." If this true, then the more relations a living thing has, the more it is alive. To live abundantly means simply to increase the range and intensity of our relations. Unfortunately we are so constituted that we get to love our routine. But apart from our regular occupation how much are we alive? If you are interest-ed only in your regular occupation, you are alive only to that extent. So far as other things are concerned--poetry and prose, music, pictures, sports, unselfish friendships, politics, international affairs--you are dead.

Contrariwise, it is true that every time you acquire a new interest--even more, a new accomplishment--you increase your power of life. No one who is deeply interested in a large variety of subjects can remain unhappy; the real pessimist is the person who has lost interest.

Bacon said that a man dies as often as he loses a friend. But we gain new life by contacts, new friends. What is supremely true of living objects is only less true of ideas, which are also alive. Where your thoughts are, there will your live be also. If your thoughts are confined only to your business, only to your physical welfare, only to the narrow circle of the town in which you live, then you live in a narrow cir-conscribed life. But if you are interested in what is going on in China, then you are living in China~ if you’re interested in the characters of a good novel, then you are living with those highly interesting people, if you listen intently to fine music, you are away from your immediate surroundings and living in a world of passion and imagination.

To be or not to be--to live intensely and richly, merely to exist, that depends on ourselves. Let widen and intensify our relations. While we live, let live!

•第二十九篇：Gettysburg Address 葛底斯堡演说
Gettysburg Address

Fourscore and seven years ago, our fathers brought forth upon this continent a new nation, conceived in liberty and dedicated to the proposition that all men are created equal.

Now, we are engaged in a great civil war, testing whether that nation or any nation so conceived and so dedicated, can long endure. We are met on a great battlefield of that war. We have come to dedicate a portion of that field as a final resting-place for those who here gave their lives that that nation might live. It is altogether fitting and proper that we should do this.

But, in a larger sense, we cannot dedicate, we cannot consecrate, we cannot hallow this ground. The brave men, living and dead, who struggled here, have consecrated it far above our poor power to add or detract. The world will little note nor long remember what we say here, but it can never forget what they did here. It is for us, the living, rather, to be dedicated here to the unfinished work which they who fought here have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us---that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion; that we here highly resolve that these dead shall not have died in vain; that this nation, under God, shall have a new birth of freedom; and that government of the people, by the people, and for the people, shall not perish from the earth.

•第三十篇：First Inaugural Address(Excerpts) 就职演讲（节选）
First Inaugural Address

We observe today not a victory of party, but a celebration of freedom, symbolizing an end, as well as a beginning; signifying renewal, as well as change. For I have sworn before you and Almighty God the same solemn oath our forebears prescribed nearly a century and three quarters ago.

in your hands, my fellow citizens, more than in mine, will rest the final success or failure of our course. Since this country was founded, each generation of Americans has been summoned to give testimony to its national loyalty. The graves of young Americans who answered the call to service surround the globe.

Now the trumpet summons us again, not as a call to bear arms, though arms we need; not as a call to battle, though embattled we are; but a call to bear the burden of a long twilight struggle, year in and year out, “rejoicing in hope; patient in tribulation”, a struggle against the common enemies of man: tyranny, poverty, disease, and war itself.

Can we forge against these enemies a grand and global alliance, North and South, East and West, that can assure a more fruitful life for all mankind? Will you join in that historic effort?

In the long history of the world, only a few generations have been granted the role of defending freedom in its hour of maximum danger. I do not shrink from this responsibility. I welcome it. I do not believe that any of us would exchange places with any other people or any other generation. The energy, the faith, the devotion which we bring to this endeavor will light our country and all who serve it. And the glow from that fire can truly light the world.

And so, my fellow Americans, ask not what your country can do for you, ask what you can do for your country.

My fellow citizens of the world, ask not what America will do for you, but what together we can do for the freedom of man.

Finally, whether you are citizens of America or citizens of the world, ask of us here the same high standards of strength and sacrifice which we ask of you. With a good conscience our only sure reward, with history the final judge of our deeds, let us go forth to lead the land we love, asking His blessing and His help, but knowing that here on earth, God’s work must truly be our own.