演讲MP3+双语文稿:不被情绪控制，要从捕捉它们开始
听力课堂TED音频栏目主要包括TED演讲的音频MP3及中英双语文稿，供各位英语爱好者学习使用。本文主要内容为演讲MP3+双语文稿:不被情绪控制，要从捕捉它们开始，希望你会喜欢！
【演讲人】Tiffany Watt Smith
【演讲主题】《不被情绪控制，要从捕捉它们开始》
【演讲文稿-中英文】
翻译者 Ying Yu 校对 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.
我想从一个小实验开始。稍后，我要问您是否会闭上眼睛，看看您是否可以算出自己现在正在感受的情绪。现在，您将不会告诉任何人或任何事情。这样做的目的是了解您发现要准确指出自己的感受有多么容易或可能很难。我想我会给你10秒钟来做到这一点。
OK?
可以吧
Right, let's start.
好的我们现在开始
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，就这样，时间到了。怎么样了您可能会感到有些压力，也许怀疑旁边的人。他们肯定闭着眼睛吗？也许您对今天早上发送的电子邮件感到有些奇怪，遥远的担心，或者对您今天晚上计划的事情感到兴奋。也许您会感到，当我们像这样的大人们聚在一起时，就会感到兴奋。威尔士人将它称为“ hwyl”，意为船帆。也许您感觉到了所有这些事情。有一些情绪以一种单一的颜色冲洗着整个世界，例如汽车打滑时所产生的恐怖感。但更多时候，我们的情绪拥挤不休，直到实际上很难将它们区分开。如此迅速的滑行甚至使您几乎看不到它们，例如怀旧使您可以在超市中抢购一个熟悉的品牌。
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.
然后还有其他一些我们赶紧离开的地方，担心它们会突然袭击我们，例如嫉妒使您寻找亲人的腰包。当然，有些情感是如此奇特，您甚至可能不知道该怎么称呼它们。也许坐在那里，您对一种情感的渴望有点麻木，一位著名的法国社会学家叫“ ilinx”，这种精神错乱伴随轻微的混乱。例如，如果您现在站起来，并在地板上清空行李箱中的物品。也许您经历了一种奇怪的，不可翻译的情绪之一，而英语却没有明显的等效情绪。您可能会感到荷兰人叫“ gezelligheid”的感觉，在外面阴冷潮湿的时候，与朋友一起保持温暖和舒适。也许如果您真的很幸运，您会感觉到：“厌食症”，是突然亲吻某人的冲动。
(Laughter)
（笑声）
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.
我们生活在一个时代，即对情感的了解是极其重要的商品，在这个时代，情感被用来解释许多事情，这些事情被我们的政客利用，由算法操纵。情绪智力非常重要，它是一种能够识别并命名自己和他人的情绪的技能，被认为非常重要，以至于在我们的学校和企业中都受到了这种启发，并受到我们的健康服务的鼓励。但是尽管如此，我有时还是想知道我们对情感的看法是否变得贫困。有时，我们甚至不清楚情绪是什么。
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.
您可能已经听说过这样的理论，即我们的整个情感生活可以归结为少数基本情感。这个想法实际上大约有2000年的历史了，但是在我们自己的时代，一些进化心理学家建议，这六个情感-幸福，悲伤，恐惧，厌恶，愤怒，惊讶-在全世界每个人都以完全相同的方式表达方式，因此代表了我们整个情感生活的基石。好吧，如果您看到这样的情绪，那么它看起来就像是一个简单的反射：它是由外部困境触发的，它是硬连线的，可以保护我们免受伤害。因此，您会看到一只熊，您的心律加快，您的瞳孔扩大，您感到恐惧，您跑得非常非常快。
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.
但这种观点的问题在于它并不能完全概括情绪是什么当然心理学非常重要但它并不是我们在任何时候意识到当下感觉的唯一原因如果我告诉你在十二世纪一些吟游诗人并不认为打哈欠是由于累了了或是无聊了像我们今天认为的一样以以为为哈欠是最深的爱的象征或者在同一时代勇敢的人们骑士们会因为因为而晕倒如果我告诉你某些早期的住在里沙漠的基督教徒坚信会飞的恶魔通常会在午餐时候出没传染给他们一种叫做倦怠的情绪一种昏睡的症状有时这种症状很严重甚至可能导致他们的死亡亦或者被他们叫做无所事事的情绪现在我们都知道并且很喜欢一开始只有维多利亚时代的人对休闲时光或者自我提升有新的想法时才能感觉到如果我们再想一想这些奇怪的无法言表的情绪以及是否有的文化可能对某人种情绪有更强烈的感觉只是因为他们命名和少数它像俄国中的toska一种令人发狂的不满宣称是从大平原流传过来的
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.
最近的认知科学研究结果表明情绪并非简单的反射更高的极度复杂的灵活多变的系统这系统相互响应我们所沿袭的生物系统也对我们当下生活的文化环境有反应它们是认知现象不仅被我们的身体所塑造也被我们的想法我们的思想和语言所塑造的神经科学家巴雷特·费尔德曼·丽莎对这种动态的语言与情绪之间的关系非常有兴趣她提出当我们学习关于一种情绪的一个新单词就会产生新的感觉作为一个史学研究者我一直猜想当语言改变时我们的情绪是否也会随之而变当我们回望过去很容易就发现情绪会改变有时这种改变非常严重的这种改变是对新文化的期望和宗教的信仰关于性别种族和年龄的新观念的响应甚至是对新的政治和经济意识形态的响应情绪具有史学性而我们直到最近才开始理解这种特性所以我绝对同意学习关于情绪的新词对我他们有益但我认为我们还要想得更远想要真的更有高情商我们还需要明白这些歌词从何而来以及我们应该如何生活和行为的理念这些东西与情绪共存
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.
我来给你们讲个故事吧这个故事发生在17世纪末瑞士巴塞尔大学镇的一个阁楼里在阁楼里住着一个勤奋的学生他的家离这里60多英里他有天突然不去上课了他的朋友来看他发现他精神崩溃发烧还伴有心悸身上长了奇怪的疮有人叫了医生大家以为他很严重还在当地教堂帮他做了祷告当大家正在准备把这个年轻人送回家让他入土为安时他们才发现发生了什么因为当他们把他抬起来放到担架上时他的呼吸顺畅多了而当他快到家门口时他几乎痊愈了这时候大家都他一直以来以来得的是非常强烈的思乡病这种思乡情绪太强烈差点害死了他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年一个年轻的医生约翰内斯·霍弗听说了这个病例以及其他的类似病例将这种病命名为怀旧（思乡病）这种诊断很快在欧洲的医疗圈中传播开来事实上英国人以为自己对这种疾病免疫因为他们总在帝国之中不停的到处旅行但后来而英国发现了类似的病例死于思乡病的最后一个人是在一战中在法国战斗的美国士兵距今还不到100年前的人们怎么会死于思乡病呢
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.
但如今仅仅是这个词本身代表了其他的意思更多的是对逝去时光而不是地点的缅怀而且思乡病本身也没有那么严重好像从一种可能致死的情绪降低为你可能会担心的比如你的孩子在朋友家短暂时想家的小情绪这种变化好像发生在20世纪的早期但为什么会发生呢是由于电话的发明还是火车的普及亦或者越来越的到来对无休止的旅行和发展的大力推崇让我们对自己所熟悉的东西的怀旧情绪看起来没那么热切了我们所有人都继承了这种极大的变化转变这也可能是我们今天没有像过去那样想家的原因之一重点是要去理解历史巨变预期我们的情绪产生影响部分是因为它们会影响我们如何感知自己的感觉
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.
今天我们赞美快乐快乐可以使我们成为更好的职工更好的父母和伴侣它甚至可以我们活得更久而在16世纪悲伤这种情绪却被认为是拥有以上大部分功能的情绪那个时候甚至还有一些自助的书籍可以激发读者的悲伤情绪通过给他们罗列一系列应该感到沮丧的原因
(Laughter)
（笑声）
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.
这些自助书籍的作者认为你可以将悲伤培养为一种技能，因为当你成为这方面的专家在坏事临头的时候你会更容易挺过来谁都不会一直一帆风顺我觉得我们可以从这其中学到一些东西今天你如果觉得悲伤你可能会没有耐心甚至甚至有点羞愧在16世纪觉得悲伤你则可能会自命不凡
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.
当然我们的情绪既随时间变化也转变地点而不同新几内亚岛的拜宁人会说awumbuk一种代表你家里的客人终于离开后会逐渐减弱的没精打采的情绪
(Laughter)
（笑声）
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.
这种情况对我们大家来说也许只会觉得松了口气但在拜宁人的文化里即将出发的客人可能会留下一些沉重的情绪这样他们在路上才能走得更轻松这种沉重会影响周遭的空气因而造成这种awumbuk所以他们会在前一天晚上放一碗水在门口来吸收这种空气然后第二天一大早他们起床古董一个仪式再将这碗水扔掉还有一个很好的例子表明精神活动和地理现实相结合会产生生活中一种特别的情绪然后再让其消失
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.
这是我最喜欢的情绪之一一个日本单词amaeamae这个词在日本很常见但它实际上非常难翻译它代表了某种某种当你可以暂时将你生活的责任交付于其他人时的欣喜
(Laughter)
（笑声）
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?
人类学家们认为这个词在日本被命名和推崇的可能原因之一是因为这个国家的集体主义文化而独立的感觉则可能在那些讲英语的人群中更常见这些人早已学会了去意识到自我满足和个人主义这可能有点过于简化了而非的确引人深思我们的情绪语言告诉我们的双重我们的感觉还有我们最知名的是什么
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.
许多告诉我们要关注个人健康的人针对着给我们的情绪命名的本质但这些名字并不只是单纯的标签它们承载着我们文化中的价值观和期望也传递着我们对自己的看法学习新的不常见的这些情绪词汇可以帮助我们调节我们的内在生活，以改善更为平顺但不止如此我认为这些词值得关注是因为它们提醒着我们我们的想法与我们的感觉之间有多么强烈的联系真正的高情商需要我们理解社会政治和文化的力量塑造了我们如今如何看待自己的情绪理解快乐憎恨喜爱或者愤怒现在可能仍然处于变化之中，因为如果我们想减轻自己的情绪并在学校中围绕其授课甚至听我们的政客告诉我们双方如何重要重要那么我们理解自己关于这些情绪的预兆由何而来以及它们对我们来说仍然仍然属实就十分重要
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.
我想以作为一个历史学家常常感觉到的一种情绪作为结尾它是一个法语词dépaysement它会引发一种你在不熟悉的地方所感觉到的晕眩和迷惑感作为历史学家我最喜欢的一点是有时当我觉得某事理所当然某些我生活中非常熟悉的事情突然又变得奇怪起来dépaysement的意思是不确定但也令人兴奋我希望你们现在确实已经有所改善体会了
Thank you.
谢谢
(Applause)
（掌声）
