演講MP3+雙語文稿:不被情緒控制，要從捕捉它們開始

聽力課堂TED音頻欄目主要包括TED演講的音頻MP3及中英雙語文稿，供各位英語愛好者學(xué)習(xí)使用。本文主要內(nèi)容為演講MP3+雙語文稿:不被情緒控制，要從捕捉它們開始，希望你會喜歡！

【演講人】Tiffany Watt Smith

【演講主題】《不被情緒控制，要從捕捉它們開始》

【演講文稿-中英文】

翻譯者 Ying Yu 校對 Yolanda ZhangI

Would like to begin with alittle experiment.In a moment, I'm going to ask if you would close youreyesand see if you can work outwhat emotions you're feeling right now.Now,you're not going to tell anyone or anything.The idea is to see how easyor perhaps hard you find itto pinpoint exactly what you'refeeling.And I thought I'd give you 10 seconds to do this.

 

 

我想從一個(gè)小實(shí)驗(yàn)開始。稍后，我要問您是否會閉上眼睛，看看您是否可以算出自己現(xiàn)在正在感受的情緒?，F(xiàn)在，您將不會告訴任何人或任何事情。這樣做的目的是了解您發(fā)現(xiàn)要準(zhǔn)確指出自己的感受有多么容易或可能很難。我想我會給你10秒鐘來做到這一點(diǎn)。

 

 

OK?

 

 

可以吧

 

 

Right, let's start.

 

 

好的我們現(xiàn)在開始

 

 

OK, that's it, time'sup.How did it go?You were probably feeling a little bit underpressure,maybe suspicious of the person next to you.Did theydefinitely have their eyes closed?Perhaps you felt some strange, distantworryabout that email you sent this morningor excitement aboutsomething you've got planned for this evening.Maybe you felt thatexhilaration that comes when we get togetherin big groups of people likethis;the Welsh called it "hwyl,"from the word for boatsails.Or maybe you felt all of these things.There are some emotionswhich wash the world in a single color,like the terror felt as a carskids.But more often, our emotions crowd and jostle togetheruntilit is actually quite hard to tell them apart.Some slide past so quickly you'dhardly even notice them,like the nostalgia that will make you reachoutto grab a familiar brand in the supermarket.

 

 

好，就這樣，時(shí)間到了。怎么樣了您可能會感到有些壓力，也許懷疑旁邊的人。他們肯定閉著眼睛嗎？也許您對今天早上發(fā)送的電子郵件感到有些奇怪，遙遠(yuǎn)的擔(dān)心，或者對您今天晚上計(jì)劃的事情感到興奮。也許您會感到，當(dāng)我們像這樣的大人們聚在一起時(shí)，就會感到興奮。威爾士人將它稱為“ hwyl”，意為船帆。也許您感覺到了所有這些事情。有一些情緒以一種單一的顏色沖洗著整個(gè)世界，例如汽車打滑時(shí)所產(chǎn)生的恐怖感。但更多時(shí)候，我們的情緒擁擠不休，直到實(shí)際上很難將它們區(qū)分開。如此迅速的滑行甚至使您幾乎看不到它們，例如懷舊使您可以在超市中搶購一個(gè)熟悉的品牌。

 

 

And then there are othersthat we hurry away from,fearing that they'll burst on us,like thejealousy that causes you to search a loved one's pockets.And of course,there are some emotions which are so peculiar,you might not even knowwhat to call them.Perhaps sitting there, you had a little tingle of adesirefor an emotion one eminent French sociologist called"ilinx,"the delirium that comes with minor acts ofchaos.For example, if you stood up right now and emptied the contents ofyour bagall over the floor.Perhaps you experienced one of thoseodd, untranslatable emotionsfor which there's no obvious Englishequivalent.You might have felt the feeling the Dutch called"gezelligheid,"being cozy and warm inside with friends whenit's cold and damp outside.Maybe if you were really lucky,you feltthis:"basorexia,"a sudden urge to kiss someone.

 

 

然后還有其他一些我們趕緊離開的地方，擔(dān)心它們會突然襲擊我們，例如嫉妒使您尋找親人的腰包。當(dāng)然，有些情感是如此奇特，您甚至可能不知道該怎么稱呼它們。也許坐在那里，您對一種情感的渴望有點(diǎn)麻木，一位著名的法國社會學(xué)家叫“ ilinx”，這種精神錯(cuò)亂伴隨輕微的混亂。例如，如果您現(xiàn)在站起來，并在地板上清空行李箱中的物品。也許您經(jīng)歷了一種奇怪的，不可翻譯的情緒之一，而英語卻沒有明顯的等效情緒。您可能會感到荷蘭人叫“ gezelligheid”的感覺，在外面陰冷潮濕的時(shí)候，與朋友一起保持溫暖和舒適。也許如果您真的很幸運(yùn)，您會感覺到：“厭食癥”，是突然親吻某人的沖動(dòng)。

 

 

(Laughter)

 

 

（笑聲）

 

 

We live in anagewhen knowledge of emotions is an extremely importantcommodity,where emotions are used to explain many things,exploitedby our politicians,manipulated by algorithms.Emotionalintelligence, which is the skill of being able to recognize and nameyourown emotions and those of other people,is considered so important, thatthis is taught in our schools and businessesand encouraged by our healthservices.But despite all of this,I sometimes wonderif the waywe think about emotions is becoming impoverished.Sometimes, we're noteven that clear what an emotion even is.

 

 

我們生活在一個(gè)時(shí)代，即對情感的了解是極其重要的商品，在這個(gè)時(shí)代，情感被用來解釋許多事情，這些事情被我們的政客利用，由算法操縱。情緒智力非常重要，它是一種能夠識別并命名自己和他人的情緒的技能，被認(rèn)為非常重要，以至于在我們的學(xué)校和企業(yè)中都受到了這種啟發(fā)，并受到我們的健康服務(wù)的鼓勵(lì)。但是盡管如此，我有時(shí)還是想知道我們對情感的看法是否變得貧困。有時(shí)，我們甚至不清楚情緒是什么。

 

 

You've probably heard thetheorythat our entire emotional lives can be boiled downto ahandful of basic emotions.This idea is actually about 2,000 yearsold,but in our own time,some evolutionary psychologists havesuggested that these six emotions --happiness, sadness, fear, disgust,anger, surprise --are expressed by everyone across the globe in exactlythe same way,and therefore represent the building blocksof ourentire emotional lives.Well, if you look at an emotion likethis,then it looks like a simple reflex:it's triggered by anexternal predicament,it's hardwired,it's there to protect us fromharm.So you see a bear, your heart rate quickens,your pupilsdilate, you feel frightened, you run very, very fast.

 

 

您可能已經(jīng)聽說過這樣的理論，即我們的整個(gè)情感生活可以歸結(jié)為少數(shù)基本情感。這個(gè)想法實(shí)際上大約有2000年的歷史了，但是在我們自己的時(shí)代，一些進(jìn)化心理學(xué)家建議，這六個(gè)情感-幸福，悲傷，恐懼，厭惡，憤怒，驚訝-在全世界每個(gè)人都以完全相同的方式表達(dá)方式，因此代表了我們整個(gè)情感生活的基石。好吧，如果您看到這樣的情緒，那么它看起來就像是一個(gè)簡單的反射：它是由外部困境觸發(fā)的，它是硬連線的，可以保護(hù)我們免受傷害。因此，您會看到一只熊，您的心律加快，您的瞳孔擴(kuò)大，您感到恐懼，您跑得非常非?？?。

 

 

The problem with thispicture is,it doesn't entirely capture what an emotion is.Ofcourse, the physiology is extremely important,but it's not the onlyreason why we feel the way we doat any given moment.What if I wasto tell you that in the 12th century,some troubadours didn't seeyawningas caused by tiredness or boredom like we do today,butthought it a symbol of the deepest love?Or that in that same period,brave men -- knights --commonly fainted out of dismay?What if I wasto tell youthat some early Christians who lived in thedesertbelieved that flying demons who mainly came out atlunchtimecould infect them with an emotion they called"accidie,"a kind of lethargy that was sometimes sointenseit could even kill them?Or that boredom, as we know and loveit today,was first really only felt by the Victorians,in responseto new ideas about leisure time and self-improvement?What if we were tothink againabout those odd, untranslatable words for emotionsandwonder whether some cultures might feel an emotion more intenselyjustbecause they've bothered to name and talk about it,like the Russian"toska,"a feeling of maddening dissatisfactionsaid toblow in from the great plains.

 

 

但這種觀點(diǎn)的問題在于它并不能完全概括情緒是什么當(dāng)然心理學(xué)非常重要但它并不是我們在任何時(shí)候意識到當(dāng)下感覺的唯一原因如果我告訴你在十二世紀(jì)一些吟游詩人并不認(rèn)為打哈欠是由于累了了或是無聊了像我們今天認(rèn)為的一樣以以為為哈欠是最深的愛的象征或者在同一時(shí)代勇敢的人們騎士們會因?yàn)橐驗(yàn)槎鴷灥谷绻腋嬖V你某些早期的住在里沙漠的基督教徒堅(jiān)信會飛的惡魔通常會在午餐時(shí)候出沒傳染給他們一種叫做倦怠的情緒一種昏睡的癥狀有時(shí)這種癥狀很嚴(yán)重甚至可能導(dǎo)致他們的死亡亦或者被他們叫做無所事事的情緒現(xiàn)在我們都知道并且很喜歡一開始只有維多利亞時(shí)代的人對休閑時(shí)光或者自我提升有新的想法時(shí)才能感覺到如果我們再想一想這些奇怪的無法言表的情緒以及是否有的文化可能對某人種情緒有更強(qiáng)烈的感覺只是因?yàn)樗麄兠蜕贁?shù)它像俄國中的toska一種令人發(fā)狂的不滿宣稱是從大平原流傳過來的

 

 

The most recentdevelopments in cognitive science showthat emotions are not simplereflexes,but immensely complex, elastic systemsthat respond both tothe biologies that we've inheritedand to the cultures that we live innow.They are cognitive phenomena.They're shaped not just by ourbodies, but by our thoughts,our concepts, our language.Theneuroscientist Lisa Feldman Barrett has become very interestedin thisdynamic relationship between words and emotions.She argues that when welearn a new word for an emotion,new feelings are sure to follow.Asa historian, I've long suspected that as language changes,our emotionsdo, too.When we look to the past, it's easy to see that emotions havechanged,sometimes very dramatically,in response to new culturalexpectations and religious beliefs,new ideas about gender, ethnicity andage,even in response to new political and economic ideologies.Thereis a historicity to emotionsthat we are only recently starting tounderstand.So I agree absolutely that it does us good to learn new wordsfor emotions,but I think we need to go further.I think to be trulyemotionally intelligent,we need to understand where those words have comefrom,and what ideas about how we ought to live and behavethey aresmuggling along with them.

 

 

最近的認(rèn)知科學(xué)研究結(jié)果表明情緒并非簡單的反射更高的極度復(fù)雜的靈活多變的系統(tǒng)這系統(tǒng)相互響應(yīng)我們所沿襲的生物系統(tǒng)也對我們當(dāng)下生活的文化環(huán)境有反應(yīng)它們是認(rèn)知現(xiàn)象不僅被我們的身體所塑造也被我們的想法我們的思想和語言所塑造的神經(jīng)科學(xué)家巴雷特·費(fèi)爾德曼·麗莎對這種動(dòng)態(tài)的語言與情緒之間的關(guān)系非常有興趣她提出當(dāng)我們學(xué)習(xí)關(guān)于一種情緒的一個(gè)新單詞就會產(chǎn)生新的感覺作為一個(gè)史學(xué)研究者我一直猜想當(dāng)語言改變時(shí)我們的情緒是否也會隨之而變當(dāng)我們回望過去很容易就發(fā)現(xiàn)情緒會改變有時(shí)這種改變非常嚴(yán)重的這種改變是對新文化的期望和宗教的信仰關(guān)于性別種族和年齡的新觀念的響應(yīng)甚至是對新的政治和經(jīng)濟(jì)意識形態(tài)的響應(yīng)情緒具有史學(xué)性而我們直到最近才開始理解這種特性所以我絕對同意學(xué)習(xí)關(guān)于情緒的新詞對我他們有益但我認(rèn)為我們還要想得更遠(yuǎn)想要真的更有高情商我們還需要明白這些歌詞從何而來以及我們應(yīng)該如何生活和行為的理念這些東西與情緒共存

 

 

Let me tell you astory.It begins in a garret in the late 17th century,in the Swissuniversity town of Basel.Inside, there's a dedicated student living some60 miles away from home.He stops turning up to his lectures,and hisfriends come to visit and they find him dejected and feverish,havingheart palpitations,strange sores breaking out on his body.Doctorsare called,and they think it's so serious that prayers are said for himinthe local church.And it's only when they're preparing to return thisyoung man homeso that he can die,that they realize what's goingon,because once they lift him onto the stretcher,his breathingbecomes less labored.And by the time he's got to the gates of hishometown,he's almost entirely recovered.And that's when theyrealizethat he's been suffering from a very powerful form ofhomesickness.It's so powerful, that it might have killed him.

 

 

我來給你們講個(gè)故事吧這個(gè)故事發(fā)生在17世紀(jì)末瑞士巴塞爾大學(xué)鎮(zhèn)的一個(gè)閣樓里在閣樓里住著一個(gè)勤奮的學(xué)生他的家離這里60多英里他有天突然不去上課了他的朋友來看他發(fā)現(xiàn)他精神崩潰發(fā)燒還伴有心悸身上長了奇怪的瘡有人叫了醫(yī)生大家以為他很嚴(yán)重還在當(dāng)?shù)亟烫脦退隽硕\告當(dāng)大家正在準(zhǔn)備把這個(gè)年輕人送回家讓他入土為安時(shí)他們才發(fā)現(xiàn)發(fā)生了什么因?yàn)楫?dāng)他們把他抬起來放到擔(dān)架上時(shí)他的呼吸順暢多了而當(dāng)他快到家門口時(shí)他幾乎痊愈了這時(shí)候大家都他一直以來以來得的是非常強(qiáng)烈的思鄉(xiāng)病這種思鄉(xiāng)情緒太強(qiáng)烈差點(diǎn)害死了他Well, in 1688, ayoung doctor, Johannes Hofer,heard of this case and others likeitand christened the illness "nostalgia."The diagnosisquickly caught on in medical circles around Europe.The English actuallythought they were probably immunebecause of all the travel they did inthe empire and so on.But soon there were cases cropping up in Britain,too.The last person to die from nostalgiawas an American soldierfighting during the First World War in France.How is it possible that youcould die from nostalgialess than a hundred years ago?

 

 

在1688年一個(gè)年輕的醫(yī)生約翰內(nèi)斯·霍弗聽說了這個(gè)病例以及其他的類似病例將這種病命名為懷舊（思鄉(xiāng)病）這種診斷很快在歐洲的醫(yī)療圈中傳播開來事實(shí)上英國人以為自己對這種疾病免疫因?yàn)樗麄兛傇诘蹏胁煌５牡教幝眯械髞矶l(fā)現(xiàn)了類似的病例死于思鄉(xiāng)病的最后一個(gè)人是在一戰(zhàn)中在法國戰(zhàn)斗的美國士兵距今還不到100年前的人們怎么會死于思鄉(xiāng)病呢

 

 

But today, not only doesthe word mean something different --a sickening for a lost time ratherthan a lost place --but homesickness itself is seen as lessserious,sort of downgraded from something you could die fromtosomething you're mainly worried your kid might be suffering fromat asleepover.This change seems to have happened in the early 20thcentury.But why?Was it the invention of telephones or the expansionof the railways?Was it perhaps the coming of modernity,with itscelebration of restlessness and travel and progressthat made sickeningfor the familiarseem rather unambitious?You and I inherit thatmassive transformation in values,and it's one reason why we might notfeel homesickness todayas acutely as we used to.It's important tounderstandthat these large historical changes influence ouremotionspartly because they affect how we feel about how we feel.

 

 

但如今僅僅是這個(gè)詞本身代表了其他的意思更多的是對逝去時(shí)光而不是地點(diǎn)的緬懷而且思鄉(xiāng)病本身也沒有那么嚴(yán)重好像從一種可能致死的情緒降低為你可能會擔(dān)心的比如你的孩子在朋友家短暫時(shí)想家的小情緒這種變化好像發(fā)生在20世紀(jì)的早期但為什么會發(fā)生呢是由于電話的發(fā)明還是火車的普及亦或者越來越的到來對無休止的旅行和發(fā)展的大力推崇讓我們對自己所熟悉的東西的懷舊情緒看起來沒那么熱切了我們所有人都繼承了這種極大的變化轉(zhuǎn)變這也可能是我們今天沒有像過去那樣想家的原因之一重點(diǎn)是要去理解歷史巨變預(yù)期我們的情緒產(chǎn)生影響部分是因?yàn)樗鼈儠绊懳覀內(nèi)绾胃兄约旱母杏X

 

 

Today, we celebratehappiness.Happiness is supposed to make us better workersandparents and partners;it's supposed to make us live longer.In the16th century,sadness was thought to do most of those things.It'seven possible to read self-help books from that periodwhich try toencourage sadness in readersby giving them lists of reasons to bedisappointed.

 

 

今天我們贊美快樂快樂可以使我們成為更好的職工更好的父母和伴侶它甚至可以我們活得更久而在16世紀(jì)悲傷這種情緒卻被認(rèn)為是擁有以上大部分功能的情緒那個(gè)時(shí)候甚至還有一些自助的書籍可以激發(fā)讀者的悲傷情緒通過給他們羅列一系列應(yīng)該感到沮喪的原因

 

 

(Laughter)

 

 

（笑聲）

 

 

These self-help authorsthought you could cultivate sadness as a skill,since being expert in itwould make you more resilientwhen something bad did happen to you, asinvariably it would.I think we could learn from this today.Feel sadtoday, and you might feel impatient, even a little ashamed.Feel sad inthe 16th century, and you might feel a little bit smug.

 

 

這些自助書籍的作者認(rèn)為你可以將悲傷培養(yǎng)為一種技能，因?yàn)楫?dāng)你成為這方面的專家在壞事臨頭的時(shí)候你會更容易挺過來誰都不會一直一帆風(fēng)順我覺得我們可以從這其中學(xué)到一些東西今天你如果覺得悲傷你可能會沒有耐心甚至甚至有點(diǎn)羞愧在16世紀(jì)覺得悲傷你則可能會自命不凡

 

 

Of course, our emotionsdon't just change across time,they also change from place toplace.The Baining people of Papua New Guinea speak of"awumbuk,"a feeling of lethargy that descends when a houseguestfinally leaves.

 

 

當(dāng)然我們的情緒既隨時(shí)間變化也轉(zhuǎn)變地點(diǎn)而不同新幾內(nèi)亞島的拜寧人會說awumbuk一種代表你家里的客人終于離開后會逐漸減弱的沒精打采的情緒

 

 

(Laughter)

 

 

（笑聲）

 

 

Now, you or I might feelrelief,but in Baining culture,departing guests are thought to sheda sort of heavinessso they can travel more easily,and thisheaviness infects the air and causes this awumbuk.And so what they do isleave a bowl of water out overnightto absorb this air,and then veryearly the next morning, they wake up and have a ceremonyand throw thewater away.Now, here's a good exampleof spiritual practices andgeographical realities combiningto bring a distinct emotion intolifeand make it disappear again.

 

 

這種情況對我們大家來說也許只會覺得松了口氣但在拜寧人的文化里即將出發(fā)的客人可能會留下一些沉重的情緒這樣他們在路上才能走得更輕松這種沉重會影響周遭的空氣因而造成這種awumbuk所以他們會在前一天晚上放一碗水在門口來吸收這種空氣然后第二天一大早他們起床古董一個(gè)儀式再將這碗水扔掉還有一個(gè)很好的例子表明精神活動(dòng)和地理現(xiàn)實(shí)相結(jié)合會產(chǎn)生生活中一種特別的情緒然后再讓其消失

 

 

One of my favoriteemotions is a Japanese word, "amae."Amae is a very common wordin Japan,but it is actually quite hard to translate.It meanssomething like the pleasure that you getwhen you're able to temporarilyhand over responsibility for your lifeto someone else.

 

 

這是我最喜歡的情緒之一一個(gè)日本單詞amaeamae這個(gè)詞在日本很常見但它實(shí)際上非常難翻譯它代表了某種某種當(dāng)你可以暫時(shí)將你生活的責(zé)任交付于其他人時(shí)的欣喜

 

 

(Laughter)

 

 

（笑聲）

 

 

Now, anthropologistssuggestthat one reason why this word might have been named andcelebratedin Japanis because of that country's traditionallycollectivist culture,whereas the feeling of dependencymay be morefraught amongst English speakers,who have learned to valueself-sufficiency and individualism.This might be a little simplistic,butit is tantalizing.What might our emotional languages tell us not justabout what we feel,but about what we value most?

 

 

人類學(xué)家們認(rèn)為這個(gè)詞在日本被命名和推崇的可能原因之一是因?yàn)檫@個(gè)國家的集體主義文化而獨(dú)立的感覺則可能在那些講英語的人群中更常見這些人早已學(xué)會了去意識到自我滿足和個(gè)人主義這可能有點(diǎn)過于簡化了而非的確引人深思我們的情緒語言告訴我們的雙重我們的感覺還有我們最知名的是什么

 

 

Most people who tell us topay attention to our well-beingtalk of the importance of naming ouremotions.But these names aren't neutral labels.They are freightedwith our culture's values and expectations,and they transmit ideas aboutwho we think we are.Learning new and unusual words for emotions will helpattune usto the more finely grained aspects of our inner lives.Butmore than this, I think these words are worth caring about,because theyremind us how powerful the connection isbetween what we thinkandhow we end up feeling.True emotional intelligence requires that weunderstandthe social, the political, the cultural forcesthat haveshaped what we've come to believe about our emotionsand understand howhappiness or hatred or love or angermight still be changingnow.Because if we want to measure our emotionsand teach them in ourschoolsand listen as our politicians tell us how important theyare,then it is a good idea that we understandwhere the assumptionswe have about themhave come from,and whether they still truly speakto us now.

 

 

許多告訴我們要關(guān)注個(gè)人健康的人針對著給我們的情緒命名的本質(zhì)但這些名字并不只是單純的標(biāo)簽它們承載著我們文化中的價(jià)值觀和期望也傳遞著我們對自己的看法學(xué)習(xí)新的不常見的這些情緒詞匯可以幫助我們調(diào)節(jié)我們的內(nèi)在生活，以改善更為平順但不止如此我認(rèn)為這些詞值得關(guān)注是因?yàn)樗鼈兲嵝阎覀兾覀兊南敕ㄅc我們的感覺之間有多么強(qiáng)烈的聯(lián)系真正的高情商需要我們理解社會政治和文化的力量塑造了我們?nèi)缃袢绾慰创约旱那榫w理解快樂憎恨喜愛或者憤怒現(xiàn)在可能仍然處于變化之中，因?yàn)槿绻覀兿霚p輕自己的情緒并在學(xué)校中圍繞其授課甚至聽我們的政客告訴我們雙方如何重要重要那么我們理解自己關(guān)于這些情緒的預(yù)兆由何而來以及它們對我們來說仍然仍然屬實(shí)就十分重要

 

 

I want to end with anemotion I often feelwhen I'm working as a historian.It's a Frenchword, "dépaysement."It evokes the giddy disorientation that youfeel in an unfamiliar place.One of my favorite parts of being ahistorianis when something I've completely taken for granted,somevery familiar part of my life,is suddenly made strangeagain.Dépaysement is unsettling,but it's exciting, too.And Ihope you might be having just a little glimpse of it right now.

 

 

我想以作為一個(gè)歷史學(xué)家常常感覺到的一種情緒作為結(jié)尾它是一個(gè)法語詞dépaysement它會引發(fā)一種你在不熟悉的地方所感覺到的暈眩和迷惑感作為歷史學(xué)家我最喜歡的一點(diǎn)是有時(shí)當(dāng)我覺得某事理所當(dāng)然某些我生活中非常熟悉的事情突然又變得奇怪起來dépaysement的意思是不確定但也令人興奮我希望你們現(xiàn)在確實(shí)已經(jīng)有所改善體會了

 

 

Thank you.

 

 

謝謝

 

 

(Applause)

 

 

（掌聲）