现代大学英语精读5课文翻译详解

马丁路德金Where_do_we_go_from_here我们向何处去？马丁.路德.金

1．为了回答“我们向何处去”这一问题，我们现在必须明确我们的现状。当初拟定宪法时，一个不可思议的公式规定黑人在纳税和选举权方面只是一个完整人的60%。如今又一个匪夷所思的公式似乎规定黑人只盂交纳一个人应交税的50%，只享受一个人应享受的选举权利的50%。对于生活中的好事，黑人大约只享有白人所享受的一半；而生活中的不愉快，黑人却要承受白人所面对的两倍。因此，所有黑人中有一半人住着低标准的住房。并且黑人的收入只是白人的一半。每当审视生活中的负面经历时，黑人总是占双倍的份额。黑人无业者是白人的两倍。黑人婴儿的死亡率是白人的两倍，从黑人所占的总人口比率上看，在越南死亡的黑人是白人的两倍。

2．其他领域也有同样惊人的数字。在小学，黑人比白人落后一至三年，并且他们的被白人隔离的学校的学生人均所得到的补贴比白人的学校少得多。20个上大学的学生中，只有一个是黑人。在职的黑人中75%的人从事低收入、单凋乏味的非技术性工作。

3．这就是我们的现状。我们的出路在哪里?首先，我们必须维护自己的尊严和价值。我们必须与仍压迫我们的制度抗争，从而树立崇高的不可诋毁的价值观。我们再不能因为是自已黑人而感到羞耻。几百年来灌输黑人是卑微的、无足轻重的，因此要唤起他们做人的尊严绝非易事。

4．甚至语义学似乎也合谋把黑色的说成足丑陋的、卑劣的。罗杰特分类词典中与黑色相关的词有120个，其中至少60个微词匿影藏形，例如。污渍、煤烟、狰狞的、魔鬼和恶臭的。而与白色相关的词约有134个，它们却毫无例外都褒嘉洋溢，诸如纯洁、洁净、贞洁和纯真此类词等。白色的(善意的)谎言总比黑色的(恶意的)谎言要好。家中最为人所不齿的人是“黑羊”，即败家子。奥西．戴维斯曾建议或许应重造英语语言，从而教师将不再迫不得已因教黑人孩子60种方式蔑视自己而使他们继续怀有不应有的自卑感，因教白人孩子134种方式宠爱自己而使他们继续怀有不应有的优越感。

5．忽视黑人对美国生活的贡献从而剥夺其做人的权利的行径，早如美国诞生之时最早的史书所记，近如每日晨报所载，已有近200年之久。为了挫败这种文化封杀，黑人必须奋起申明自己高贵的人格。任何忽略这一要点的为黑人争取自由的运动都将行色匆匆，行将就木。只要心灵被奴役．肉体就永远不会得到解放。心理上的自由，即强烈的自尊感，是战胜肉体受奴役的漫漫长夜最强有力的武器。林肯的《斛放宣言》和约翰逊的《人权法案》都不能完全带来这种自由。黑人惟有发自内心并用坚定的人格的笔墨签下解放自己的宣言才会得到解放。黑人必须竭尽全力以自尊自重的精神大胆抛弃自我否定的枷锁，对自己、对世界说，“我非等闲之辈。我是人。我是一个有尊严、有声誉的人。我有丰富而非凡的历史。耶是一段多么痛苦的受剥削的经历。是的，我从祖先那里继承了我的奴隶身份，但我并不为此感到耻辱。”是的，我们必须站起身来说。“我是黑人，我因黑而美。”黑人需要这种自我肯定，而白人对黑人所犯下的罪行使得这种自我肯定更显必要。

6.另一个主要的挑战是在经济和政治上如何增强我们的实力。毋庸置疑，黑人极其需要这种合法的权力。其实黑人所面临的一个严峻的问题就是权力匮乏。从南方的老种植园到北方较新的居留地，黑人一直被迫过着一种无声无息且无权无势的生活。由于被剥夺了决定自己生活和命运的权利，他们只能对这个白人权力机构做出的专断的、有时是匪夷所思的决定听之任之。那些种植园和居留地是由掌权的人开辟的，既可限制那些无权的人又可使他们的无权状况延续下去。因此，改变居留地的问题就是权力的问题---要求改变的权力和致力于维持社会现状的权力这两种力量之间的冲突。对权力的恰当的定义即权力指实现目的的能力。它意指能引发社会、政治、经济变化所需的力量。沃尔特．罗依德曾为权力下过定义。他说，“权力就是像汽车工人联合会这样的工会能使像通用汽车公司这样的世界上最强大的公司想说‘不’时说‘是’的能力。这就是权力。”

7．现在我们中有许多人是传道者，且我们所有的人都有自己的道德信念和所关心的事，因此经常与权力有冲突。如果使用得当，权力并没有什么问题。然而，问题是有些哲学家曲解了它。历史上的一大问题就是常把爱和权力的概念对立起来---把它们看作两极化的对立面---结果爱意味着放弃权力，而权力则意味着对爱的摒弃。

8．正是这种曲解使研究权力欲望的哲学家尼采拒绝基督教的爱的概念，又是这种曲解诱使基

督教的神学家们以基督教的爱的思想的名义拒绝尼采的有关权力欲望的哲学。现在我们必须得把这一曲解改正过来。这需要认识到没有爱的权力是毫无节制、易被滥用的，而没有权力的爱则是多愁善感、苍白，无力的。最理想的权力是实现公正所需的爱，最理想的公正是改正任何阻挠爱的权力。这就是我们走向未来时必须要理解的。事实表明在我们国家我们曾对此有过误解及模糊认识．并因此导致了美国黑人试图用没有爱和良知的权力实现他们的目标。

9．这使得今天为数不多的极端分子倡导黑人应从白人手中谋求夺取他们曾深恶痛绝的毁灭性的、无良知的权力。正是这种不道德的权力和毫无权力的道德的冲突导致了我们这个时代的主要危机。

lO．我们必须制定计划推动我们国家实现有保障的年收入。倘若是在本世纪初提出，这种建议或许会因为有损主动性和责任感而受到嘲笑和谴责。当时经济地位被看作是衡量一个人的能力和才能的标准。因此以那时的衡量标准，财物匮乏表明缺少勤劳的习惯和是非观念。在对人的动机和我们的经济体制无序运作的理解上，我们已取得了很大的进步。现在我们懂得是我们的经济市场运行混乱、歧视盛行才使得人们无所事事，从而使他们违背自己的意愿长期失业或不断失业。今天，我希望出于良知，穷人将不再像从前那样因被标榜为卑微或无能而常常被解雇。我们还必须懂得无论经济如何快速发展都无法消除一切贫困。

11．这一问题表明我们的工作重点必须是双重的。我们既要提供全面就业又要创收。无论如何，要想尽一切办法使人们成为消费者。一但他们处于这样的位置，我们就必须关注个人的潜力不被浪费。我们应为那些找不到传统工作的人开拓新的对社会有益的工作。1879年亨利·乔治在他所著的《进步与贫穷》一书中就预见了这样的事态。

12．事实上，人们从事改善人类处境的工作，从事传播知识、增强实力、丰富文学财富以及升华思想的工作并不是为了谋生。这与奴隶被迫做工有所不同。奴隶做工不是被任务本身或工头所迫就是出于动物本能，而这种工作是它本身能为生活带来保障，并创造一种消除了匮乏的社会形态。

13．倘使能大规模地增加这种工作，我们可能会发现如果把住房和教育放在消除贫困之后，那么住房和教育问题会随着贫穷的消除而有所改善。被改造成消费者的穷人会依靠自已的力量大举改善其恶劣的住房状况。当有了额外的金钱这一武器，饱尝贫穷和种族歧视双重痛苦的黑人在他们反歧视的斗争中将会收到更大的成效。

14．此外，广泛的经济保障必然会带来许多积极的心理上的改变。当命运掌握在自己的手中，并有财力寻求自我提高时，人的尊严就会达到巅峰。当不再用金钱的天平不公正地衡量一个人的价值时，夫妻子女间的冲突就会减少。

15．现在我们的国家有此财力。约翰·肯尼斯·加尔布来斯说每年只需200亿美元就可以实现有保障的年收入。今天我想在此告诉你们，如果我们国家一年能花掉350亿美元在越南发动一场不公正的邪恶的战争，200亿美元把人送上月球，那么它就能花费几十亿美元帮助上帝的孩子自立于这个世界。

16．现在，简单地说，我们必须重申我们的非暴力承诺。我想强凋这一点。近期所有的黑人骚乱表明暴力在争取种族平等的斗争中是徒劳无益的。昨天我试图分析这骚乱及其缘由。今天我想揭示其另一面。诚然，骚乱总是有些令人悲伤痛苦。人们经常可以看见尖声大叫着的青年人和愤怒的成年人绝望而盲目地与不可能战胜的困难作战。然而，在他们内心深处可以看见自我毁灭的欲望，一种自绝于世的渴望。

17．时有黑人争辨说1965年的瓦特骚乱和其他城市的骚乱代表着有效的人权行动，但当问到这些骚乱最终取得了什么具体的收益时，那些持此观点者则支支吾吾、无以应答。那些骚乱顶多从被吓坏了的政府官员那里得到少量额外的扶贫金和几处给居留地的孩子们降温的喷水设施。这就像给仍关在铁窗后的人改善监狱的伙食一样。没有任何骚乱能像有组织的抗议示威那样赢得实实在在的改进。当试图请提倡暴力者说明什么做法会是有效的时，回答总是明显地不合逻辑。有时他们谈论颠覆种族政府和地方政府，继而谈论民兵战争。他们不懂除非政府已失去武装部队的支持和对其有效的控制，没有任何内部革命能够通过暴力成功地推翻政府。任何有理性的人都明白这在美国是绝不会发生的。当面临种族暴力的局势时，权力机构可以支配地方警察、州警察、国民警卫队直至

军队---所有这些武装大部分是由白人组成的。此外，除非主张暴力的少数人得到大多数人的同情与支持，不和他们对抗，否则暴

力革命很少或者说几乎没有成功的。尽管卡斯特罗可能实际上只有为数不多的古巴人在山上与他并肩作战，但是倘若他没有得到绝大多数的古巴人民的同情他就绝不可能成功地推翻巴蒂斯塔政权。

18．显而易见．美国黑人的暴力革命不会得到白人甚至大多数黑人的同情和支持。现在不是进行浪漫的幻想和对自由进行空洞的哲学论辩的时候；现在是行动的时候。我们需要的是寻求改变的策略，一个能使黑人尽快地融入到美国的主流生活的高明方案。迄今为止，只有非暴力运动为此提供了可能。如果不能领悟到这一点，我们就不能真正解释、回答、解决问题。

19.因此今天我想告诉你们我仍坚持非暴力这一原则，因为我仍坚信它是黑人在这个国家争取公正的斗争的最有效的武器。另外因为我企盼一个更美好的世界。我企盼公正。我企盼兄弟情谊。我企盼真理。当一个人有此企盼时，他绝不会倡导暴力。因为暴力可能除掉一个凶手，但却不能消除谋杀。暴力可能除掉一个骗子，但却不能缔造真理。暴力可能除掉一个仇人，但却不能消除仇恨。黑暗不能驱除黑暗，只有光明才能驱除黑暗。

20．我还想告诉你们我已决意继续以爱为本。因为我知道爱是最终解决人类问题的惟一答案。因此，无论走到哪里我都会谈及此话题。我知道今天在某些圈子里这是一个不受欢迎的话题。我所谈及的爱不是情感纠葛，而是较高层次的强烈的爱。因为我看到了太多的恨。在南部县治安官的脸上看到了太多的恨。在南部太多的三K党人和太多的白人政务会委员的脸上看到了对我的恨。因为每当我看到这种恨，我知道这对他们的脸和人格都有影响，我会对自己说，恨是一个令人难以承受的负担。因此我已决意以爱为本。倘若你在寻求最高层次的德行，我想你可以在爱中找到。美妙的是当我们这样做时，我们正远离是非，正如约翰所示，上帝就是爱。心存怨恨的人不识上帝，倒是心中有爱的人最终能够开启通向现实的大门。

21．在我结束这篇讲话前，我想告诉你们，当我们淡论“我们向何处去”时，我们应当真诚地面对这一事实：这一运动必须解决重建整个美国社会这一问题。我们现有4000万穷人。总有一天我们必须提出这一问题：“美国为什么会有4000万穷人?”当你开始问这个问题时，你在质疑经济体制和更大范围的财富分配。当你问及这一问题时，你开始质疑资本主义经济。我的意思是，越问越会问及整个社会。我们有责任帮助那些在人生市场上沦为乞丐的失意的人。但我们终将会意识到一个制造乞丐的社会需要重建。这意味着必须质疑。我的朋友们，当你这样做时，你开始质疑“谁拥有石油?”你开始质疑“谁拥有铁矿?”你开始质疑“为什么在一个2/3被水覆盖的世界上人们还得交付水费?”这些就是必须要质疑的问题。

22．当我说质疑整个社会时，我指的是最终能懂得种族歧视、经济剥削和战争这些问题是密不可分的。它们是相互关联的三重罪恶。

23．请允许我讲一个简短的圣经故事--- 一天晚上，一个陪审员来见耶稣，想知道他该做些什么才能得到拯救。耶稣没有只局限在孤立地建议他不要做什么事。耶稣没有说，”尼科迪默斯，你现在再不能撒谎。”他没有说，“尼科迪默斯，如果你在偷窃，你必须马上改正。”他没有说，“尼科迪默斯，你不能通奸。”他没有说，“尼科迪默斯，如果你酗酒，你必须马上停止。”他的回答迥然不同，因为耶稣知道事情的本质--- 如果一个人撒谎，他就会偷窃。如果他偷窃，他就会杀人。因此，耶稣没有局限在一件事上，而是看着他说，“尼科迪默斯，你必须重生。”

24．换言之，他说，“你的整个人必须彻底改变。”一个奴役国民达244年之久的国家会把人“物化”--- 把他们变成东西。因此，他们以及所有的穷人会从经济上受到剥削。一个在经济上进行剥削的国家不得不向外国投资并干些别的什么巧取豪夺的勾当，因此需要军事力量来保护其利益。所有这些问题都是密不可分的。我今天要说的是当我们离开这个集会时我们必须说，“美国，你必须重生!”

25．因此今天我最后重申我们的任务，让我们带着“神圣的期待”开始抗争。让我们期待着美国不再患有信念上的高血压和行动上的贫血症，即在种族平等问题上只唱高调而不见行动。让我们期待着把城外富裕舒适的人与城内贫困绝望的人分隔开来的悲剧的墙被正义的攻城锤摧毁。让我们期待着那些濒临绝望的人会被拉回到每日有保障的生活中来。让我们期待着贫民窟将被丢进历史的

垃圾堆，从而每个家庭都能拥有体面的有卫生设施的家。让我们期待着遭受种族隔离的学校的黑暗的昨天会被取消种族隔离的素质教育的光明的明天所取代。让我们期待着种族融合将不再被看作是问题而是参与创造异彩纷呈的美的机会。让我们期待着衡量黑人男女的尺度是他们的人格才识而不是他们的肤色。让我们期待着。让我们期待着所有的州府都有一个做事公正、慈爱为本、追随上帝的州长。让我们期待着在所有的市府里看到公正像浩渺的水域，正义像不息的溪流遍布九州，滋润众生。让我们期待着有一天狮子会与羔羊同卧一处，所有的人都会坐在自家的葡萄藤和无花果树下，不再有恐惧。让我们期待着。所有的人都会明白上帝用同一个血脉创造了所有的人，使之生活在地球表面上。让我们期待着，有一天不再有人叫嚣“白人权力!”--- 也不再有人叫嚣“黑人权力!”--- 而所有的人都会谈论上帝的权威和人类的权力。

26．我必须承认，我的朋友们，前面的路不会总是平坦的，岩石遍布之处会带来挫败，蜿蜒曲折之处会令人迷惘。到处都会有不可避免的障碍。有时我们会从希望之颠跌入绝望之谷。我们的梦想有时会被打破；渺茫的希望有时会破灭。我们可能会泪眼模糊地再一次站在某位勇敢的人权志士的灵柩前，悲悼嗜血成性的暴民凶残地夺去他的生命。无论多么艰难，无论多么痛苦，我们必须以毫不畏惧的信念在未来的日子里勇往直前。当我们继续我们既定的征途时，我们能从昔日伟大的自由战士，黑人诗人詹姆斯·韦尔登·约翰逊的诗中得到慰藉：

脚踏颠簸的石路，

手握苦涩的惩戒木

摸索着

在希望胎死腹中时。

然而步伐依然坚定，

我们疲惫的双脚

难道不也踏上了

我们祖先为之叹息的土地?

我们一路走过

浸满泪水的道路。

我们已艰难踏上

流淌着烈士鲜血的小径。

走出阴暗的过去，

迄今我们终于站在

自我们明亮的星辰

洒下的光明的微曦中。

27．让这一信念成为我们的战斗口号。它将给我们勇气以面对无法预见的未来。它将给我们疲惫的双脚以新的力量，向着自由之城大踏步继续我们的征程。当绝望的阴云密布，我们的日子变得阴郁无望时，当我们的夜晚变得比1000个深夜还黑暗时，让我们记住宇宙之间有一种创造力，能把黑暗的昨天变成光辉灿烂的明天。让我们铭记道德的苍穹长又长，但它终将落向正义。

28．让我们铭记威廉·卡伦·布莱恩特的至理名言：“真理无论如何被践踏都终将再度被证明是真理。”让我们带着《圣经》里的箴言开始抗争，“不要被欺骗，因为上帝不能被嘲弄。种瓜得瓜，种豆得豆。”这就是对未来的希望，带着这个信仰，我们就会在不远的将来用宇宙的过去时来歌唱“我们已经胜利，我们已经胜利。在我们心灵的深处，我曾坚信我们会胜利。”

(边娜译，国永荣审校)

Key to exercises:

I. Vocabulary

A．Look up the following words and phrases．Select the meaning that best suits the sentence in which each appears．

1．the state of being human

2．harmless or trivial lie，esp．one told in order to avoid hurting sb．

3．person regarded as a disgrace or a failure by other members of his family or group

4．to defeat

5．stating sth．as truth firmly and forcefully

6．to make the greatest possible effort

7．mistaken

8．lack of

9．rallying call

V.explain the following in your own woeds

1.The job of arousing manhood within a people that have been taught for so many centuries that they are nobody is not easy.

It is no easy job to educate a people who have been told over centuries that they were inferior and of no importance to see that they are humans, the same as any other people.

2.Psychological freedom, a firm sense of self-esteem, is the most powerful weapon against the long night of physical slavery.

If you break the mental shackles imposed on you by white supremacists, if you really respect yourself, thinking that you are a Man, equal to anyone else, you will be able to take part in the struggle against racial discrimination.

3.The Negro will only be free when he reaches down to the inner depths of his own being and signs with the pen and ink of assertive manhood his own emancipation proclamation. The liberation of mind can only be achieved by the Negro himself/herself. Only when he/she is fully convinced that he/she is a Man/Woman and is not inferior to anyone else, can he/she throw off the manacles of self-abnegation and become free.

4.Power at its best is love implementing the demands of justice, and justice at its best is power correcting everything that stands against love.

Power in the best form of function is the carrying out of the demands of justice with love and justice in the best form of function is the overcoming of everything standing in the way of love with power.

5.At that time economic status was considered the measure of the individual’s ability and talents.

At that time, the way to evaluate how capable and resourceful a person was to see how much money he had made (or how wealthy he was).

6.…the absence of worldly goods indicated a want of industrious habits and moral fiber.

A person was poor because he was lazy and not hard-working and lacked a sense of right and wrong.

7.It is not the work of slaves driven to their tasks either by the task, by the taskmaster, or by animal necessity.

This kind of work cannot be done by slaves who work because the work has to be done, because they are forced to work by slave-drivers or because they need to work in order to be fed and clothed.

8.…when the unjust measurement of human worth on the scale of dollars is eliminated. …when the unfair practice of judhing human calue by the amount of money a person has irs done away with.

9.He who hates does not know God, but he who has love has the key that unlocks the door to the meaning of ultimate reality.

Those who harbor hate in their hearts cannot grasp the teachings of God. Only those who have love can enjoy the ultimate happiness in Heaven.

10.Let us be dissatisfied until America will no longer have a high blood pressure of creeds and an anemia of deeds.

Let us be dissatisfied until America no longer only talk about racial equality but is unwilling or reluctant to take action to end such evil practice as racial discrimination

．Questions on Appreciation

A．Organization

1．Dr．King begins his speech by raising the question“Where are we now?”，which is naturally and logically connected with the question under discussion“Where do we go from here?”，for it is necessary to find out their present situation before talking about their future direction and policy．

2．Para 3 serves as a paragraph of transition．The first sentence“This is where we are．"sums up the first two paragraphs, linking this paragraph with the previous ones．The second sentence, on this basis，raises the question“Where do we go from here?" The third sentence starting with“first”begins to answer the question．The paragraph is well organized and ideas develop logically．

3．The speaker moves to the second task by making a logical link with the first task，with the first one as “not easy" and the second as“another basic challenge”．both implying considerable degrees of difficulty．And the use of“another”indicates addition to the listing of the first．

4. The speaker brings up the last task of restructuring the whole American society by asking questions about the problems in the country．He concludes the triple evils of the society which have triggered the other problems．By retelling an analogous Bible story，he points out the only way out for the American societ y is to be born again．

5．Para 26 plays the role of a transitional paragraph．As a follow-up of the previous paragraph about the future expectation and direction，the speaker points out that there may be unavoidable setbacks and frustrations in their struggle against discrimination and persecution．Nevertheless，this arouses even firmer determination and more optimistic revolutionary spirit of the speaker，and so leads to the concluding remark of“We shall overcome”．

6．Dr．King ends his speech by borrowing a civil rights song“We Shall Overcome”, as the past tense and the perfect tense show the speaker's optimism and confidence．However，this optimism is not strong．By then，with the split within the rank of the Civil Rights Movement and the suppression of riots in the“long hot Summers”starting from 1965，Dr．King was less optimistic than he had been in 1963 when he delivered his famous“I Have A Dream”speech．B．Antithesis is the setting of contrasting phrases opposite each other for emphasis．In this speech, the speaker uses a number of antitheses．Pick out 4 examples and comment on them．

1．As long as the mind is enslaved,the body can never be free．(mind vs．body：enslaved vs．free)

2．Psychological freedom, a firm sense of self-esteem，is the most powerful weapon against the long night of physical slavery．(psychological freedom vs．physical slavery)

3．Let us be dissatisfied until men and women, however black they may be, will be judged on

the basis of the content of their character and not on the basis of the color of their skin．(on the basis of the content of their character vs．on the basis of the color of their skin) 4．There will be those moments when the buoyancy of hope will be transformed into the fatigue of despair．(huoyancy of hope vs．fatigue of despair)

C．A number of rhetorical devices are used in Paragraph 25．Point out three devices and give examples．

1．Metaphor：1)have a high blood pressure of creeds(be emotional and enthusiastic in expressing their beliefs) and an anemia of deeds (inactive in taking actions); 2)the battering rams of the forces of justice (the forces of justice are like the battering rams that can be used to knock down the walls that separate people)

2．Transferred epithet：tragic walls(The adjective“tragic”should rightfully go with separation, as the separation is tragic)

3．Synecdoche：city hall, using part(a building) to refer to the whole (the municipal government)

Key to Explanation

V. Explain the following in your own words，bringing out any implied meanings

1．It is no easy job to educate a people who have been told over centuries that they were inferior and of no importance to see that they are humans，the same as any other people．2．If you break the mental shackles imposed on you by white supremacists，if you really respect

yourself，thinking that you are a Man，equal to anyone else，you will be able to take part in the struggle against racial discrimination．

3．The liberation of mind can only be achieved by the Negro himself／herself．Only when he ／she is fully convinced that he／she is a Man／Woman and is not inferior to anyone else, can he／she throw off the manacles of self-abnegation and become free．

4．Power in the best form of function is the carrying out of the demands of justice with love and

justice in the best form of function is the overcoming of everything standing in the way of love with power．

5．At that time，the way to evaluate how capable and resourceful a person was was to see how

much money he had made(or how wealthy he was)．

6．A person was poor because he was lazy and not hard-working and lacked a sense of right and

wrong．

7．This kind of work cannot be done by slaves who work because the work has to be done. because they are forced to work by slave-drivers or because they need to work in order to be fed and clothed．

8．…when the unfair practice of judging human value by the amount of money a person has is done away with．

9．Those who harbor hate in their hearts cannot grasp the teachings of God．Only those who have love can enjoy the ultimate happiness in Heaven．

10．Let us be dissatisfied until America no longer only talk about racial equality but is unwilling or reluctant to take action to end such evil practice as racial discrimination．

Key to Translation

1．一个无关紧要的谎言总比一个恶意的谎言要好。

2．为了挫败各种蓄意培植的低人一等的心态，黑人必须直起腰来宣布自己高贵的人格。3．黑人必须以一种竭尽全力自尊自重的精神，大胆抛弃自我克制的枷锁。

4．必须懂得没有爱的权力是毫无节制、易被滥用的，而没有权利的爱则是多愁善感、脆弱无力的。

5．正是这种邪恶的权力和没有权势的道义的冲突构成了我们时代的主要危机。

6．在本世纪之初，这种建议会受到嘲笑和遣责，认为它对主动性和责任感起负面作用。7．事实上，人们从事改善人类处境的工作，从事传播知识、增强实力、丰富文学财富以及升华思想的工作并不是为了谋生。

8．……它能够花费几十亿美元帮助上帝的孩子自立于这个世界。

9．除非主张暴力的少数人得到大多数人的同情与支持，不和他们对抗，否则，暴力革命很少或者说几乎没有成功的。

10．我们要懂得道义的苍穹长又长，但它终将落向正义。

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