描述
开 本: 16开纸 张: 胶版纸包 装: 平装-胶订是否套装: 否国际标准书号ISBN: 9787510815379
林语堂：华语文坛*幽默睿智的一支笔两脚踏东西文化，一心评宇宙文章 Versed with both oriental andwestern culture concentrated in reviewing writings of the world.林语堂双语作品首次全部结集出版 犀利冷静的视角 幽默诙谐的笔调深刻剖析中华民族之精神与气质人要像个人，得脱下僵硬的西装，松开狗领一样的领带，回家盘坐在火炉边，手上再夹根烟。 After all,a man can be quite a human being when he takes off his dog-collarand his stiff shirt, and comes home sprawling on the hearth-rugwith a pipe in his hand. I want the freedom to be myself.我要能做我自己的自由，和敢做我自己的胆量。
20世纪30年代，林语堂以英文著作《吾国与吾民》、《生活的艺术》、《中国印度之智慧》扬名世界，《纽约时报》称他的作品“智性、幽默、充满魅力”。林语堂毕生从事双语写作，穿梭于中西文化之间，却很少有人将他的双语作品对照来看。本文集收录了五十对林氏写于1930—1936年间的双语散文，这些作品并非简单的翻译，而是针对不同读者和语境的再创作。对照来看，林氏作品中一贯的生动、智慧、洞察、黑色幽默，自成景观。本书收入了目前所能找到的全部林语堂双语作品，是林语堂双语作品首次全部结集出版。
Introduction by Qian Suoqiao
引?言(钱锁桥)
The Function of Criticism at the Present Time
论现代批评的职务
Marriage and Careers for Women
婚嫁与女子职业
A Hymn to Shanghai
上海之歌
If I Were a Bandit
假定我是土匪
Ah Fong, My House-Boy
阿?芳
Han Fei As a Cure for Modern China
半部《韩非》治天下
My Last Rebellion Against Lady Nicotine
我的戒烟
Confucius as I Know Him
思孔子
Zarathustra and the Jester
萨天师语录——萨天师与东方朔
Do Bed-Bugs Exist in China?
中国究有臭虫否
A Pageant of Costumes
萨天师语录（三）
What Is Face?
脸与法治
On Political Sickness
论政治病
The Spirit of the Chinese Culture
中国文化之精神
How I Bought a Tooth-Brush
我怎样买牙刷
In Memoriam of the Dog-Meat General
悼张宗昌
First Lesson in Chinese Language
今译《美国独立宣言》
In Praise of Liang Zuoyou
哀梁作友
The Lost Mandarin
思满大人
I Like to Talk With Women
女论语
I Committed a Murder
冬至之晨杀人记
On Freedom of Speech
谈言论自由
On Chinese and Foreign Dress
论西装
The Monks of Hangzhou
春日游杭记
What I Want
言志篇
In Defense of Pidgin English
为洋泾浜英语辩
The Necessity of Summer Resorts
说避暑之益
Should Women Rule the World?
让娘儿们干一下吧！
What I Have Not Done
有不为斋解
An Open Letter To M. Dekobra:A Defense of the Chinese Girl262
与德哥派拉书——东方美人辩
How To Write Postscripts
怎样写“再启”
The Beggars of London
伦敦的乞丐
Spring in My Garden
纪春园琐事
A Day-Dream
梦?影
On Bertrand Russell’s Divorce
罗素离婚
A Lecture Without An Audience: A Wedding Speech
一篇没有听众的演讲——婚礼致词
Our Tailor-Morality
裁缝道德
New Year 1935
纪元旦
Hirota And The Child: A Child’s Guide to Sino-JapanesePolitics
广田示儿记
I Daren’t Go to Hangzhou
我不敢游杭
In Defense of Gold-Diggers
摩登女子辩
Confessions of A Nudist
论裸体运动
Preface to “Six Chapters of a Floating Life”
《浮生六记》英译自序
On Shaking Hands
论握手
On Lying in Bed
论躺在床上
On Crying at Movies
论看电影流泪
On the Calisthenic Value of Kowtowing
叩头与卫生
A Bamboo Civilization
竹?话
On Mickey Mouse
谈米老鼠
First Impressions in America: Letter to a Chinese Friend
抵美印象
Source of Essays（文章来源）
林语堂双语文集钱锁桥香港城市大学今天中国各大城市的书店里随处可找到林语堂的作品，甚至有些书城还设有“林语堂专柜”，占据书城醒目位置，犹如林语堂（1895-1976）仍在给当代读者倾诉其幽默小品。相比之下，有关林语堂的学术批评远远落后。这和现代中国的政治遗产有关，更是现代学科分门而治的后果。现代中国文学研究有两个基本假设，即“中国现代文学”必须是以“中文”创作的“中国”文学。然而，要是“中国人用英文写作，是否仍为中国文学？”我看现代中国文学研究还没有准备好如何回答此类问题。因而对林语堂研究无所适从也很自然。目前林语堂被看成现代重要作家，主要只是看他于其三十年代所创办的《论语》、《人间世》、《宇宙风》等杂志上发表的中文散文作品。但这些作品只占林语堂整个文学创作很小一部分。林语堂1895年生于福建漳州一小山村，父亲为基督教牧师，从小受教会教育，1916年毕业于美国圣公会创办的上海圣约翰大学，后获哈佛大学比较文学硕士，1923年获德国莱比锡大学语言学博士。林语堂第一篇文学作品是用英文创作的。1930年起他为英文《中国评论周刊》开辟“小评论”专栏。在三十年代中国文坛，林语堂被视为西化派现代中国知识分子的一个典范，他提倡“幽默”，把“幽默”译入中国文化，博得“幽默大师”的雅号。1936年移居美国以后，林语堂用英文创作，笔耕极丰，包括一系列的畅销书，如《吾国吾民》、《生活的艺术》、《中国和印度的智慧》等著作，使林语堂名满天下，成为三四十年代美国的公众人物，为中国和亚洲发言。林语堂自诩为世界公民，也确实在二十世纪国际文坛享有声誉，备受尊重。林语堂作为中国作家，以其英文创作享誉天下，这在中国文学史上史无前例。林语堂在美国的英文创作当然是面对西方读者，对此林语堂自己很清楚，对这些作品林语堂自己从未翻译，也没有授权别人翻译。但从林氏整个文学生涯来看，林语堂不仅是位双语作家，而且是有双语作品的双语作家，这对现代中国文学研究是个挑战。我们一般只是把林语堂看成现代散文作家，三十年代提倡“幽默”并创办一系列文学刊物。很少有研究者注意到林语堂三十年代曾同时为英文《中国评论周刊》专栏作家，而林氏许多脍炙人口的中文小品其实都有英文版本，并且先发表于《中国评论周刊》“小评论”专栏。林语堂整个文学生涯一共有50篇双语作品，编者辑集于此。这些双语散文是林语堂著作的精品。林氏的双语创作和跨文化实践为现代中国乃至世界文坛留下一份至关重要的普世自由主义遗产。毕竟林语堂首先是位散文家。正是在其散文创作中，无论中文或英文，林语堂挥洒自如、超群卓越。林语堂以双语作家创作双语作品，这一现象在中国文学、乃至世界文学中独树一帜，批评界应给予特殊关注。从“圣约翰人”到“小评论家”把这些双语小品集在一起，不难发现有几个特征相当明显：这些双语作品都是林语堂三十年代去美前于上海所作；按发表日期看，绝大部分都是先有英文作品后有中文作品；而大部分英文作品都刊于《中国评论周刊》“小评论”专栏。这对现代中国文学国族性与单一语言性的前提是一种挑战。一旦我们的研究视野涵盖中英双语作品，我们探讨的便是跨语际实践，而林氏的跨语际实践显示，在大多数情况下，其英文创作要先于中文创作。其实，现代中国文化史本应如是观，并不足为奇。跨语际实践和跨国间穿梭本来就是中国文化现代性的首要特征。自1905年废科举，现代西方教育取而代之，大批学子跨洋求学，去日本，去美国，去欧洲，成为仕途新径。同时，基督教会学校在全国各地兴起，而中国自身的教育体系也经过国有化现代化改革。新一代文人学士知识阶层由此产生。某种意义上讲，新文化运动的兴起便象征新一代受西化教育的“海归”派进场亮相，开始呼风唤雨。“文学革命”的旗帜由留日的陈独秀和仍在美留学的胡适共同扛起，并非偶然。林语堂正是在此西化背景中成长，成为新一代西化青年的典范。林语堂生于福建山村一基督教家庭，却得到中国当时最为西式的教育，这当然要归功于基督教会办的免费学校，办教会学校本是传教的一部分。林语堂十岁便离家去厦门鼓浪屿教会学校上学，当时从阪仔村到鼓浪屿要沿河坐船三天才到。林语堂后来还多次讲到他和他二姐美宫的亲情。美宫聪明好学，一直梦想能上大学，可是家里实在无力供一个女儿上大学，只好嫁人作罢，把自己的大学梦寄托在和乐（林语堂小名）身上。可是从另一方面看，一个山村牧师可以把三个儿子都送进上海大都市的圣约翰大学——这个在当时中国已是以英语和西化教育赫赫有名的教会大学。在圣约翰的大学生涯，林语堂确实出类拔萃，是个名副其实的尖子生，尤其在英语能力和文学才华上无与伦比。四年大学生活林语堂得了一系列荣誉。他是1916届学生主席，该年级英语辩论队队长，英语文学和辩论社社长，小说创作和英语口才竞赛获奖者，校学生刊物《回音》英文编辑，圣约翰大学年鉴《圣约翰人》主编，并由全校学生选为“最杰出学生”、“最佳英文作者”、“最佳英语演讲者”、“最佳英语辩论者”。和其他中国现代作家不同，林语堂第一篇文学创作是一篇英文小说——“南方小村生活”，刊登于1914年10月圣约翰学生校刊《回音》。小说的时间被定在1887年，但其南方小村的场景描写显然有自传色彩，故事本身也反映了青年林语堂对宗教信仰的执着与拷问。小说开头描写南方小村的自然风光，其实就是林语堂家乡的风景，很美：“福建南方有一大片肥沃富饶的土地，河流绵延纵深，形成良好的灌溉系统，逶迤向东流向美丽的厦门港湾。秀丽壮观的自然风光处处映入眼帘。气候温润宜人，只有夏天短暂时间较热。一年四季满山遍野都是鲜花果树，野花飘香，鲜果甜美。”1887年夏，小说主人公汉乐从厦门教会学校回到山村家乡度暑假。汉乐一家有父母曹先生曹夫人，还有姐姐曹清在离家20英里的女子学校上学，全家和睦温馨，相互关爱。汉乐的未婚妻奇瑶也和父母住在一起，照顾老人。奇瑶性格温柔，“人善良，有耐心，善解人意，会照顾人……比她同龄人既聪明又贤慧”。然而不知怎么奇瑶有点不对劲，情绪消沉，却对谁也不说是怎么回事，弄得全家都忐忑不安。其实是奇瑶发觉汉乐信仰有所动摇开始怀疑上帝，但又不好劝说。后来汉乐到美国留学收到奇瑶一封信，才知奇瑶是为他的信仰动摇而茫然不知所措。此时汉乐已认识到自己的偏差，决定返依宗教信仰，并申请做牧师。小说以大团圆结尾：汉乐从美国回到家乡，“小两口过着幸福美满的生活，不仅用言词，而且以他俩恩爱善良的生活为典范，向村民传播上帝的福音”。林语堂在《回音》还发表了两篇小说：“善波”（1915年10月）和“眧丽：宿命之女”（1916年3月），都有宗教色彩。1916年《圣约翰人》“文学部”还有一篇短小说“圣约翰人的偏执”，也出自林语堂之笔。小说借“我”探访医院一位“狂人”，揭示“圣约翰人”特有的秉性，因为该“狂人”虽然行为怪异，却又是“圣约翰人”的写照。有趣的是，圣约翰大学虽是教会学校，“我”却让“狂人”吼出爱国强音（又不无幽默）：“醒来吧！醒来吧！中国的青年！道德要高尚，智力要发达，身体要健壮，而睡眠有益健康。所以晚上11点要熄灯，把中国建成世界上最伟大的国家！”林语堂1916年于圣约翰大学毕业，随后任清华大学英语教员，因此获奖学金留学美国哈佛大学，后辗转德国莱比锡大学完成学业。但其实林语堂在出国前，由于厦门和上海的教会教育，已经精通英文，广博西学。1919年赴美留学时，林语堂新婚，携妻一同登船，船上学生同行都把林语堂看做西化青年的楷模似的，因为“他的行为举止更像个美国人，而不像中国人。他穿西装，会用刀叉，而且……还手拉手和新娘在甲板上一起散步”。突显林语堂的教会教育背景和西化孵育经历，有助我们用新的视角来探索现代中国文学现象。在现代中国文学领域，大家一般都知道林语堂和“论语派”在三十年代创办了一系列刊物，提倡“小品文”，对现代中国文学散文的发展卓有贡献。《人间世》创刊号上刊登林语堂所撰“发刊词”，声称“小品文”应“以自我为中心，以闲适为笔调……内容如下所述，包括一切，宇宙之大，苍蝇之微，皆可取材”。这已成为现代散文的经典阐释。其实“小品文”作为文类在明清就很盛行，尤其得到“性灵派”文人如袁中郎等的推崇。是周作人首先开始重新发掘“性灵派”的现代性，林语堂随之呼应，一起推崇袁中郎和“性灵派”。但如果我们把林语堂的双语小品放在一起作跨语研究，我们不难发现：林语堂在中文杂志上发表的小品文中最有名的都是双语作品，而这些双语作品中都是英文在先，有的甚至要早几年，刊登于英文《中国评论周刊》“小评论”专栏。《中国评论周刊》创刊于1928年，一直延续到1945年。这是现代中国唯一一份由一批受过西式教育的中国专业知识分子自己营运的英语周刊。它的发行量当然比不过林氏后来创办的中文刊物，但其读者群相当特别：中国的英语读者。英语读者群在中国是一个特殊精英群体，留英美的“海归”更是精英中的精英。《中国评论周刊》的读者当然也包括在华外国人士，但该刊不是对外宣传性质的。《中国评论周刊》的任务不是说只要把中国每周发生的政治、经济、文化事件介绍给西方。这帮中国编辑和撰稿者只是站在中国自身的角度，采取某种普世主义倾向，评论和报导中国的时政、经济、文化事件。其栏目包括“编辑社论”、“专题文章”、“小评论”、“艺文专题”、“事实与资料”、“每周要闻”、“中文报刊摘译”、“外文报刊摘译”、“书评”、“海外华人”、“公共论坛”等。《中国评论周刊》不是专门文学刊物，而是一综合性周刊，其骨干是一帮受过西式教育的人文学者型知识分子，其主编是经济学家，其他编辑包括哲学家、优生学家、语言学家、民族学家、法学家等。《中国评论周刊》代表一批精英知识分子独立自由的声音，与民国政府重建中国的现代化事业息息相应。自由主义评论能够发声，总是渐进式的，而非革命性。《中国评论周刊》主要是对社会重建的方方面面发表自由评论，以期国家走上现代化轨道。林语堂于1928年就开始给《中国评论周刊》撰稿，从1930年至1936年去美前一直主持“小评论”专栏（其中1931年5月至1932年5月林语堂随中研院文化代表团出访欧洲，“小评论”专栏由全增嘏代替）。林语堂很早就和《中国评论周刊》群体结缘，而这种联系是出于相同的教育背景和专业特长，而不是文学趣味或政治意识形态。林语堂从欧洲访游回来不久，便于1932年9月创办《论语》，一炮打响，林语堂名声大振。其实这不应算什么“突发事件”。如果你是双语读者，林语堂的成功便不会显得那么突然，因为许多“幽默小品”其实就是英文“小评论”的重写或翻译。林语堂的英文“小评论”文章至关重要，因为大部分英文小品又在其中文杂志中以中文发表，而且其主要论点和格调又在其以后在美国发表的畅销书如《吾国吾民》和《生活的艺术》中得以升华。从双语角度来看，林语堂的中文小品，无论从形式到美学趣味，都来源于其英文“随意散文”的创作。林语堂把自己的专栏称作“小评论”，有讲究。“小评论”首篇文章如此释题：鉴于“小”会引起各种误解，
Marriage and Careers for Women (The following is the substanceof a talk given at McTyeire School on June 4. The subject assignedwas “Literature As a Profession,” but it was found impossible inthe time allowed to go into the special aspects of the problem.) Iunderstand this is your “vocation week,” and I understand thesubject assigned me is “Literature as a Profession.” Now I do notbelieve in such a thing, and there is a double reason why I amgoing to advise you against it. First, because literature cannot bea profession, and he who would devote his or her life-time toliterature would do well to solve the problem of his “rice-bowl”first through some other means. Literature is par excellence aproduct of leisure, and the man who has to worry about theprovisions for his living cannot have much leisure. One can, ofcourse, earn a living by being a literary hack and produce poetryor essays by the yard, made to order and delivered on time. Butdoing what Matthew Arnold calls the “journeyman work of literature”is not the same thing as true authorship, and hack-writing is knownto be one of the worst professions a man can choose. The world isfull of tragic tales of the Grub Street, and modern China is noexception. I know there are extreme cases where a writer is paidthirty cents per thousand words. The example of Friedrich Hebbel isworth imitating: how his Muse prospered and his genius expandedwhen he had been delivered from poverty and dire want by marrying arich Viennese actress! And in China, you have the clear example ofyour greatest poetess China ever produced, Li Qingzhao (李清照). LiQingzhao could write poetry because she was married and was free atleast from worries about the necessities of life. She could nothave sold her poetry for a bowl of pottage, if she had to live byit, and she would have written an infinite quantity of inferiorstuff besides. The story of Edgar Allan Poe is always touching andbeautiful when you contemplate it in the distance across thestretch of a century or so, but I can assure you it would not be sopleasant to live Poe’s life yourself. I always believe that, hadPoe married a rich wife, he would have bequeathed to the world, nota finer, but a more important, literary heritage. Secondly, becauseI believe your best profession is marriage. You should make clearthe difference between a profession and a life work, between makinga living and leading a career. Profession may be defined as that bywhich a man earns his bread. A professional photographer is a manwho has to feed his wife and children by taking photographs ofother people’s wives and children. An amateur photographer is onewho loves picture taking for its own sake. One is a purely economicproblem and the other is a question of the heart and soul. Nodoubt, there are times when a profession may be so well chosen asto answer both. But I want you to think clearly in terms ofeconomics. If I advise you to get married and am against yourchoosing literature as a profession, it is because I do not wantyou to be poor. You may revolt against the present system ofmarriage and against the whole economic arrangement for men andwomen in the present society, but you should clearly understandwhat the present economic arrangement is. That economicarrangement, as you are all aware, is a highly unequal and unfairone as between the two sexes. A lady teacher is paid generally lessthan a man teacher. There are fewer professions open to women thanto men, and in those that are open to you, man is still your mostdeadly competitor in this man-made society, both as regardsremuneration, opportunity and talent. I need hardly remind you thattoday the best cooks and tailors are men and not women, so we arebeating you on your own traditional ground. An unmarried womantoday suffers disadvantages in the present society that anunmarried man is exempt from. Only women who have gone forward toearn their own living know how unfair the present system is againstthem. The only profession in which there is no competition from menis marriage. So, outside marriage, we have all the advantages overyou, while inside marriage, you have all the advantages over us.That is the present arrangement. You may object to my realisticview of marriage. My answer is that I am discussing purely theeconomic side of the question. No profession, as a profession, isparticularly noble or ignoble. Seen from the point of view of work,there is no reason why home-making is a more degrading work thanselling bean-curd or won-ton on the street for men, for example.There is a man at Wing On, who opens and closes the door for you asyou enter. He lives by it, and he is going to open and close doorsfor strangers in the next twenty or thirty years, very probablyuntil he dies. That is not particularly noble. Seen from the pointof view of the “rice-bowl,” both are equally noble or ignoble, andno one need be ashamed of earning a few pennies for which he doeshonest work and renders real service. Of course, .you candemoralize your profession and make it unworthy of you and of thecomforts and protection society gives you. There are today runningaround Shanghai wives and concubines whose only contribution tosociety is in powdering themselves and making up parties on themajong table, and there are other sillier ones who cannot evencontribute this, who cannot even look beautiful or pleasant whenthey want to. These women are a dead loss to society. But there arealso men who demoralize their professions. There are returnedstudents today who are willing to serve any master and prostitutetheir talents, and who spend their days in shaking hands with andhanding out ice-cream to foreign visitors in return for theeducation abroad society gives them. So, either way you look at it,the problem is the same for both sexes. Then there is the questionof fitness. Women are more fit for making happy homes than most menare fit for their jobs, which somehow or other they happen tostumble into. If you know the full tale of incompetency in themen’s world all round, you would agree with me. There are collegepresidents who ought never to be college presidents but soap-boxorators, and there are government ministers who would do well aselevator-boys. The machinery of government is not “carried on,” butis somehow bungled along. Every year in China millions of dollarsare lost and tens of thousands of human lives are sacrificed onaccount of incompetency, pettiness or shortsightedness in theplaces higher up. You like to hear the words “heart and soul,” andI can assure you there is a closer approximation between one’s workand one’s heart and soul in woman’s profession of marriage than inmost men’s professions. Your way of talking pretty little nonsenseto babies and coo-cooing them into silence is the despair of allfathers. I need hardly also tell you that you also like to getmarried. At least, ninety per cent of you do. Of course, ninety percent of the men like to get married also, but besides marrying, wehave to seek a means of livelihood to support the family, which youare exempt from. So you see the knife of unfairness cuts both ways.If the Legislative Yuan should pass a law tomorrow ordering marriedwomen to provide for their homes, and exempt men from the same, Ishould have no great objection. The question of profession isdifferent for men and for women under the present social system. Sowe come to the conclusion that marriage is your best profession:you know it, you want it, and you are best fit for it. Havingsettled the purely economic side of it, the next question is whatyou do with the profession of marriage. I have said already thatmaking a living is not leading a life. Having advised you to settleyour rice-bowl question by marriage, which is a preposterouslyunfair bargain for men from the economic point of view, you are nowfree to consider the life you lead, morally, intellectually andspiritually, and the service you can render to society. I am nottalking about feeding husbands’ stomachs, darning socks and rearingchildren. That is the mechanical side of it, and it is taken forgranted that you will make as good wives as I expect man collegegraduates to be good secretaries and teachers. The question isdeeper than that. The pity of it is that most women cease to liveand exist as machines for producing children. These women takealtogether too realistic a view of their profession. They bearchildren for their husbands (and, in China, for their husbands’families and clans) and they think their profession is wellfulfilled and they can eat their rice at peace. There are also suchmen, clerks, who are satisfied with being good clerks and do notthink of improving their minds or being otherwise useful tosociety. I think women, and especially college educated women,ought to lead their independent lives besides being wives. I thinkthe idea sponsored by Mrs. Bertrand Russell is worth considering.Mrs. Russell believes that a woman should get married at abouttwenty-five, bear three children at the intervals of three or fouryears, and, when she is about thirty-five, should resume herservice in society outside the family. With proper knowledge ofbirth control, and with clever arrangements, some women could beuseful to society in general even while they are in the period ofbearing children. The trouble is most women would not. They havesecured their rice-bowls, and they are content. This is altogethertoo professional a way of looking at marriage. Mrs. Russell pointsout that a woman after thirty-five who has given birth to two orthree children will make a better school teacher or kindergartenleader than an unmarried girl. Experience and years have given hera certain mellowness of character and knowledge of the child mindand the children’s ways which young unmarried girls lack. Nursescould go on and serve as nurses, and students of medicine couldresume work as assistants or chiefs of hospitals. Publicists couldwrite articles in periodicals and discuss politics. And ladyauthors, who want to try their hands at authorship, may then safelydo so. So far Chinese ladies in the past have only written poetry.Why shouldn’t they indulge also a little in economics and study thelabor and industrial conditions? Where are all our women gone to?The trouble with us is that unmarried girls teach kindergartens,waiting to get married, but married women do not wait to becomekindergarten teachers again. They disappear.婚嫁与女子职业（十九年六月在中西女塾演讲稿）诸位女士，本周为贵校毕业班之“职业周”，派给兄弟的题目是“文学职业”。兄弟以为世上没有这种东西，我根据两种理由，要劝你们不要选文学为职业。第一，因为文学不能为一种职业，凡要专心著作的人，应先解决饭碗问题。文学是有闲者之产品，要谋生的人，却没有这许多闲暇。自然，也有人卖文为生，无论诗词墓志，都可吁定润格，按期交货。如为大书局编教科书的编辑，在颁新课程标准一二月之后，便有甚合行情之出品上市。但是这是卖文，而不一定是卖文学。诸位须知卖文是世上最苦的一种职业，中外都是这样，伦敦就有GrubStrect专给卖文的穷人住的街巷。奥国诗人及戏剧大家黑贝尔（FriedrichHebbel）起初文章做不出，后来娶了一位有钱的维也纳明星才文章大进，著作等身，这足证明余说之不谬。在中国，女诗人李清照，也是嫁了丈夫，解决饭碗问题，才能做出好词来。使李清照靠卖稿为生，我想她的《漱玉词》是换不到三碗绿豆汤的。《漱玉词》之外，又必写了几千万字的无聊作品。所以赵明诚在中国文学史上的大功，就是能养活一位女诗人。我想EdgarAllanPoe能娶一位有钱的太大，他即使不能有更精到的，也必有更丰富的作品留给后世。第二，因为我相信你们最好的职业是婚嫁。你们要认清职业与人生建树之不同。职业就是谋饭之路。比方以照相为职业的人，可以说是照他人妻子之相以养自己妻子的一种生计。以照相为嗜好者便又不同。一个是纯粹经济问题，一个是心头上的一种偏好。自然，有时职业也可以与心灵所好相近。但是我要诸位清楚认识此中的经济问题。我所以劝你们出嫁，不劝你们卖文，就是不愿意你们穷乏。你们也许要叛抗现在的婚姻制度及经济制度，但是你们至少须认清现在的经济制度是怎么一回事。现在的经济制度，你们都明白，是两性极不平等的。女教员薪水总比男教员少，英美诸国也是如此，在英国则甚至法律不许太太们教书。无论中外，女人可进去的职业（如按摩，打字，女招待等）总比男人可进去的少，而在女人可进去的职业中，男子还会同你们竞争，而在酬劳机会天才上都占便宜。我不必提醒诸位，世上最好的厨夫及裁缝都是男子，并不是女子，所以在你们的传统地盘，也是男子占了胜利。独身的女子比独身的男子在社会上吃种种的亏。只有独身自给的女子，亲阅其境，才知道这吃亏不平等到什么程度。所以唯一没有男子竞争的职业，就是婚姻。在婚姻内，女子处处占了便宜，在婚姻外，男子处处占了便宜。这是现行的经济制度。也许你们认为这样看婚姻，未免太实利，太拆台。我的答复是，现在讲的是纯粹关于经济方面。世上职业，原无所谓贵贱。当作谋生讲，女子出嫁并不一定比男子卖豆腐馄饨卑贱。永安公司有一个人整天价站在那儿替你们开门。这是他的职业，也许他要一生站在那儿替不相识的姑娘太太开门。问他这有什么人生意义，他也答不出。但是作职业看，凡有工作，都值得报酬，并无贵贱之可言。自然，你们也可以得了饭碗，成为社会废物，对不起你们的职业。上海就有许多太太姨太太，她们在社会上惟一的贡献，就是坐汽车，买熏鱼，擦粉，烫头发，叉麻雀，度此一生。这种人是白吃社会的。但是也有不少男子，也是对不起他们的职业。有许多留学生受国家培养，回来做几篇救国论等政客收买，或是回来专门端冰琪琳给外国贵客，所以男女都是有好有坏，谁也不比谁强多少。还有一点，就是职业与才性相称问题。女子造一快乐家庭，大概比通常男子碰上的职业可以说才调相称。假如你们知道男子尸位素餐祸国殃民的底细，你们必定与我同意。有的大学校长只配吹牛，做那里的交际科员，有的部长才调只配开电梯。世上的要人治国，并不是真正“治”的，世上的饭，多半是“混”的。你不混饭吃，总有人会来替你混饭吃，每年中国人民死于灾，死于战，死于病，或流离失所，丧亡沟壑，都是因为有男子在混饭吃所致。说一句良心话，女人治家很少混饭吃的，多半是与才调相称的。我常看见母亲去哄小孩睡觉，不一会又出来同人谈天，心中非常佩服。做过父亲而哄过小孩的人，才知道这种饭不是人人可以混的。再一层，我不必说，你们是称心甘愿出嫁的。至少你们十九是如此。自然十九的男子也愿意娶亲，但是我们于娶亲之外，还得另找一种职业，并无所谓称心不称心。所以我们的结论是：出嫁是女子最好，最相宜，最称心的职业。经济方面解决，我们可以进而讨论第二问题，就是对比婚嫁职业，应该作如何观法。我已说过，谋生与在人世建树二者不同。你们既选了那给男子大吃亏的婚嫁职业，解决了饭碗问题之后，就可以自由研究，何以为社会上有用的人。我不是指梳篦箕帚烧菜补袜诸事，因为我假定你们都是贤妻，如我假定大毕业学生都会记账抄账，问题是更深了。可惜许多女人嫁后只知道做生育机器，不另求上进。自然也有许多男子，只管抄账，问心无愧，处之泰然。这才是过于实利主义的人生观，或婚姻观。我想女子，尤其是受过教育的女子，除了做妻之外，还应有社会上独立的工作。我想罗素夫人的意思是可取的。她以为女子应廿五岁左右出嫁。隔三四年生一小孩，这样生了三个小孩，到了三十五岁，又来加入社会工作。有了适宜的节育方法及相当的设备，有的女人在生产期间仍可服务社会。罗素夫人指出一点，就是三十五岁养过小孩的女人做教员比闺女好，因为从她做母亲的经验，她更能明白儿童心理而有应付儿童的本领。我向来反对闺女做校长，尤其是女校的校长，因为她们的人生观道德观都不是成熟的。现在最可惜的，就是女教员等出阁，出阁者并不等着出来再做教员。她们不见了。你们要做文人的女子，到此时来做文人，还不迟。关于女文人，我有一样不满意。她们只会做诗。清朝出了一千余女“诗人”，却出不了一个女史论家或考据家。诗是最难卖钱的。这也是我反对女子卖文为生之一重大原因。
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