卢梭：一个孤独的散步者的遐想
卢梭名言关于教育的
卢梭名言关于教育的1、忍耐是苦涩的，但它的果实却是甘甜的。
——卢梭《爱弥儿》2、生活得最有意义的人，并不就是年岁活得最长的人，而是对生活最有感受的人。
——卢梭3、读书不要贪多，而是要多加思索，这样的读书使我获益不少。
——卢梭4、性格软弱，至多只能做到不犯罪恶，如果还要侈谈高尚的美德，那就是狂妄和大胆了。
——卢梭《一个孤独的散步者的遐想》5、你要宣扬你的一切，不必用你的言语，要用你的本来面目。
——卢梭6、在变化无常的人生中，我们要特别避免那种为了将来而牺牲现在的过于谨慎的畏首畏尾的做法，这种做法往往是为了将来根本得不到的东西而牺牲现在能够得到的东西。
——卢梭《爱弥儿》7、我们手里的金钱是保持自由的一种工具。
8、怀着善意的人，是不难于表达他对人的礼貌的。
9、青年是学习智慧的时期，中年是付诸实践的时期。
10、人生的价值是由自己决定的。
11、成功的秘诀，在永不改变既定的目的。
12、当一个人一心一意做好事情的时候，他最终是必然会成功的。
13我们手里的金钱是保持自由的一种工具。
14·向他的头脑中灌输真理，只是为了保证他不在心中装填谬误。
15·装饰对于德行也同样是格格不入的，因为德行是灵魂的力量和生气。
16·我深信只有有道德的公民才能向自己的祖国致以可被接受的敬礼。
17·在人的生活中最主要的是劳动训练。
没有劳动就不可能有正常的人的生活。
——卢梭名句18·劳动是社会中每个人不可避免的义务。
19·伟大的人是决不会滥用他们的优点的，他们看出他们超过别人的地方，并且意识到这一点，然而绝不会因此就不谦虚。
他们的过人之处越多，他们越认识到他们的不足。
20·最盲目的服从乃是奴隶们所仅存的唯一美德。
21·读书不要贪多，而是要多加思索，这样的读书使我获益不少。
22、困厄无疑是个很好的老师；然而这个老师索取的学费很高，学生从他那里所得到的时常还抵不上所缴的学费。
孤独漫步_卢梭_一个孤独的散步者的遐想_
孤独漫步——卢梭《一个孤独的散步者的遐想》陈陈 《一个孤独的散步者的遐想》是卢梭最后的遗作，它不纯粹是《忏悔录》的补遗，而是卢梭与自己的灵魂进行最后深入交谈的絮语。
生命所剩下的时间已经不多，灵魂将要最终摆脱躯壳，摆脱人世这个大的炼狱。
这是怎样的一个灵魂，怎样的一个生命啊！社会是灵魂与生命所投身的最大外部舞台，它们的命运很可能取决于某些特定的时刻。
如果一定要寻出卢梭个人遭际命运之后的根源来，就会寻到《忏悔录》。
“我不知道五、六岁以前都做了些什么，也不知道是怎样学会阅读的，我记得我最初读过的书，以及这些书对我的影响，我连续不断地记录下对自己的认识就是从这时候开始的”。
“由于这些书所引起的我和父亲之间的谈话，我的爱自由爱共和的思想便形成了，倔强高傲以及不肯受束缚和奴役的性格也就形成了。
在我一生中每逢这种性格处在不能发挥的情况下，便使我感到苦恼”。
“我生来就热爱公理，这种热爱一直燃烧着我的心灵”。
不幸，与社会的冲突似乎是注定的了。
如同罗曼·罗兰所说，大家都在一个公共的槽里饮水，把水都搅浑了，灵魂能不因此而浑浊吗？而谁又敢将自己的灵魂在公众面前坦露无遗，谁又觉得有此必要，如若不是对此有另一番理解、另一种期许、另一种力量？ 在巴黎郊外踽踽独行的这位老者，尽管厄运曾将他推到了疯狂的边缘（他自认为有一个强大的阴谋集团在暗算他，他怀疑所有跟他接近的人，只接待少数朋友，而且不断发生争吵），但并未能真正击败他。
“在这不幸中支撑我的只有我的清白无辜，设若我将这唯一的、强有力的源泉抛舍，而代之以邪恶，那我将是何等的更加不幸呢”（《散步》之三P53）。
他一直就用这种清白无辜来建构自己的精神体系。
“我在相应的精神秩序中（这个秩序是我探寻的结果），找到了我为忍受一生的灾难所必需的支撑。
在任何别的体系中，我只能无能为力的活着，无所希求的死去。
因此我还是坚持这个体系吧，不管命运和那伙人把我怎么样，只有这种体系能使我幸福”（《散步》P48）。
卢梭《一个孤独漫步者的遐想》 Third Walk (Reveries of the Solitary Walker) by Jean-Jacques Rousseau
Third Walk(Abridged)Jean-Jacques RousseauGrowing older, I learn all the time.Solon often repeated this line in his old age. In a sense I could say the same, but the knowledge that the experience of twenty years has brought me is a poor thing, and even ignorance would be preferable. No doubt adversity is a great teacher, but its lessons are dearly bought, and often the profit we gain from them is not worth the price they cost us. What is more, these lessons come so late in the day that by the time we master them they are of no use to us. Youth is the time to study wisdom, age the time to practice it. Experience is always instructive, I admit, but it is only useful in the time we have left to live. When death is already at the door, is it worth learning how we should have lived?What use to me are the insights I have gained so late and so painfully into my destiny and the passions of those who have made it what it is? If I have learned to know men better, it is only to feel more keenly the misery into which they have plunged me, nor has this knowledge, while laying bare all their traps, enabled me to avoid a single one. Why did I not remain in that foolish yet blessed faith, which made me for so many years the prey and plaything of my vociferous friends with never the least suspicion of all the plots enveloping me? I was their dupe and their victim, to be sure, but I believed they love me, my heart enjoyed the friendship they had inspired in me, and I credited them with the same feelings. Those sweet illusions have been destroyed. The sad truth that time and reason have revealed to me in making me aware of my misfortune, has convinced me that there is no remedy and that resignation is my only course. Thus all the experience of my old age is of no use to me in my present state, nor will it help me in the future.We enter the race when we are born and we leave it when we die. Why learn to drive your chariot better when you are close to the finishing post? All you have to consider then is how to make your exit. If an old man has something to learn, it is the art of dying, and this is precisely what occupies people at least my age; we think of anything rather than that. Old men are all more attracted to life than children, and they leave it with a worse grace than the young. This is because all their labours have had this life in view, and at the end they see that it has all been in vain. When they go, they leave everything behind, all their concerns, all their goods, and the fruits of all their tireless endeavours. They have not thought to acquire anything during their lives that they could take with them when they die.I told myself all this when there was still time, and if I have not been able to make better use of my reflections, this is not because they came too late or remained undigested. Thrown into the whirlpool of life while still a child, I learned from early experience that I was not made for this world, and that in it I would never attain the state to which my heart aspired. Ceasing therefore to seek among men the happiness which I felt I could never find there, my ardent imagination learned to leap over the boundaries of life which was as yet hardly begun, as if it were flying over an alien land in search of a fixed and stable resting place.This desire, fostered by my early education and later strengthened by the long train of miseries and misfortunes that have filled my life, has at all times led me to seek after the nature and purpose of my being with greater interest and determination than I have seen in anyone else. I have met many men who were more learned in their philosophizing, but their philosophy remained as it were external to them. Wishing to know more than other people, they studied the working of the universe, as they might have studied some machine they had come across, out of sheer curiosity. They studied human nature in order to speak knowledgeably about it, not in order to know themselves; their efforts were directed to the instruction of others and not to their own inner enlightenment. Several of them merely wanted to write a book, any book, so long as it was successful. Once it was written and published, its contents no longer interested them in the least. All they wanted was to have it accepted by other people and to defend it when it was attacked; beyond this they neither took anything from it fortheir own use nor concerned themselves with its truth or falsehood, provided it escaped refutation. For my part, when I have set out to learn something, my aim has been to gain knowledge for myself and not to be a teacher; I have always thought that before instructing others one should begin by knowing enough for one’s own needs, and of all the studies I have undertaken in my life among men, there is hardly one that I would not equally have undertaken if I had been confined to a desert island for the rest of my days. What we ought to do depends largely on what we ought to believe, and in all matters other than the basic needs of our nature our opinions govern our actions. This principle, to which I have always adhered, has frequently led me to seek at length for the true purpose of my life so as to be able to determine its conduct, and feeling that this purpose was not to be found among men, I soon became reconciled to my incapacity for worldly success.Born into a moral and pious family and brought up affectionately by a minister full of virtue and religion, I had received from my earliest years principles and maxims – prejudices, some might say – which have never entirely deserted me. While I was still a child, left to my own devices, led on by my kindness, seduced by vanity, duped by hope and compelled by necessity, I became a Catholic, but I remained a Christian and soon my heart, under the influence of habit, became sincerely attached to my new religion. The instruction and good example I received from Madame de Warens confirmed me in this attachment. The rural solitude in which I spent the best days of my youth, and reading of good books which completely absorbed me, strengthened my naturally affectionate tendencies in her company and led me to an almost Fenelon-like devotion, lonely meditation, the study of nature and the contemplation of the universe lead the solitary to aspire continually to the maker of all things and to seek with a pleasing disquiet for the purpose of all he sees and the cause of all he feels. When my destiny cast me back into the torrent of this world, I found nothing there which could satisfy my heart for a single moment. Regret for the sweet liberty I had lost followed me everywhere and threw a veil of indifference or distaste over everything around me which might have brought me fame and fortune. Wavering in my uncertain desires, I hoped for little and obtained less, and even amidst the gleams of prosperity that came myway I felt that had I obtained all I thought I wanted, it would not have given me the happiness that my heart thirsted after without knowing clearly what it was. In this way everything conspired to detach my affection from this world, even before the onset of those misfortunes which were to make me a total stranger to it. I reached the age of forty, oscillating between poverty and riches, wisdom and error, full of vices born of habit, but with a heart free of evil inclinations, living at random with no rational principles, and careless but not scornful of my duties, of which I was often not fully aware.Since the days of my youth I had fixed on the age of forty as the end of my efforts to succeed, the final term of my various ambitions. I had the firm intention, when I reached this age, of making no further effort to climb out of whatever situation I was in and of spending the rest of my life living from day to day with no thought for the future. When the time came I carried out my plan without difficulty, and although my fortune at that time seemed to be on the point of changing permanently for the better, it was not only without regret but with real pleasure that I gave up these prospects. In shaking off all these lures and vain hopes, I abandoned myself entirely to the non-chalant tranquility which has always been my dominant taste and most lasting inclination. I quitted the world and its vanities, I gave up all finery – no more sword, no more watch, no more white stockings, gilt trimmings and powder, but a simple wig and a good solid coat of broadcloth – and what is more than all the rest, I uprooted from my heart the greed and covetousness which give value to all I was leaving behind. I gave up the position I was then occupying, a position for which I was quite unsuited, and set myself to copying music at so much a page, an occupation for which I had always had a distinct liking.1,634 wordsGlossarydupe finery。
沧桑心田上的最后一束小花——试析《漫步遐想录》中卢梭的自然观
发， 分孤独、 漫游与遐想三个层 面进行分析 ， 解读 出文本的 内涵与创作 意义。作 家在痛苦 中 自剖 与思索、 至死不渝
地 追 求真 善 美 的精 神 ， 遗世 的 自然之 歌 是 写给 自己 ， 其 也是 写给 后 人 的。
关键词 ： 漫步遐想录》 卢梭 ； 《 ； 自然观
中 图分 类 号 ： ５５ ２ Ｂ ６ ．６ 文 献 标 识 码 ： Ａ 文 章编 号 ：６ １ ８４ ２ １ ）６０ ４ －３ １７ － ６ （０ ０ ０ － ２０ ７ ０
第 ９卷
第 ６期
漯 河 职 业技 术 学 院 学报
Ｊｕ ａ ｆＬ ｏ ｅＶｏ ａｉｎ ｌＴ ｃ ｎ ｌｇ ｌｅｅ ｏ ｒ ｌｏ ｕ ｈ ｃｔ ａ ｅ ｈ ｏｏ ｙＣｏｌｇ ｎ ｏ
Ｖ０ ． Ｎｏ． １９ ６
ＮＯ ． ０ｌ Ｖ２ Ｏ
２１ ０ ０年 １ １月
ｄ ｉ１ ．９ ９ ｊｉ ｎ １７ －８４ ２ １ ．６ ０ ７ ｏ ：０ ３ ６ ／ ．ｓ ．６ １７ ６ ． ０ ０ ０ ． １ ｓ
不懈 的坚持 ， 使得他 那样地 渴望 自由和孤 独 ， 样 “ 才 那 放胆
地说 出真 理” 也最 终 成就 了他 作 为文 学 家与 思想 家 的辉 ，
煌。
“ 人生来是 自由的 ， 无往 不在 枷 锁之 中” 卢梭 要做 但 ，
召唤人 类返 回美丽 的大 自然 ， 是希 望人类 返 回人 的 自然 更
现 在三个 方 面 ： 烈的个性 解放精 神 ， 强 推崇感 情 ， 爱 大 自 热 然 。卢 梭主 张一种 “ 自然教 育 ” 即服从 自 的永恒 法则 ， ， 然 听任人 的身心 的 自由发 展 。强 烈 的个 性 解 放精 神 使卢 梭
将 自我 作 为 一 个 人 的标 本 进 行 深 刻 的 剖 析 ， 而 向 世 人 揭 从
一个孤独漫步者的遐想
独语散文
《一个孤独漫步者的遐想》是标准的“独语”散文。“独语”散文从某种意义上说就是意识流散文，是比意 识流小说更为真实的创作主体的心灵档案。为了将“无声的心声”化为有声有形有色的心灵图景，“独语”散文 通常综合运用内心独白、内心分析和感官印象等意识流手法，有时也会单独使用其中某种手法。“独语”散文是 孤独者进行自我情感调节的一种文学治疗工具，它能够起到缓解意志与理性之间的冲突和张力，消除内心紧张焦 虑，返归宁静和平心境的特殊心理治疗功能。在卢梭的《一个孤独漫步者的遐想》中，我们可以看到，在“独语” 散文中，创作主体只与自我对话，“我”是倾诉者，“我”也是倾听者，“我”是一个自足的世界，语境呈现内 敛状态，语言上具有封闭性和自我指涉性。“独语”散文是孤独者对以感情为链的意识流的展示。卢梭在“漫步 之一”中写道：“这些文字实际上只是某种不成形的遐想日记，大多是在谈论有关我自己的问题，一个孤独的沉 思者总是考虑自己更多些。另外所有那些在我散步时闪过我脑海的怪念头也将在这本日记里占有一席之地。我想 到过什么也就说些什么，都是自然流露，少有那种前因后果的。
卢梭借这十篇遐想， “继续先前称为`忏悔’的这一严肃而诚恳的自省”。
作品赏析
作品主题
艺术特色
卢梭从 1776年开始尝试一种自足性质的写作，这就是通常被看作《忏悔录》续篇的《一个孤独漫步者的遐 想》。可以说，在《一个孤独漫步者的遐想》中，卢梭提供了另外一种生活，它专属于像卢梭一样的人，这种生 活“通过从公民社会中退隐、亦即生活在其边缘而得享至高无上的幸福。”《一个孤独漫步者的遐想》像一个身 心平静的人在畅谈自己的自由与幸福。通过“退隐”和“孤独的遐思”，卢梭以及像他那样的人获得了自由。在 第十个遐想尚未写完的时候，卢梭凄然离世，《遐想》成为卢梭孤独生命之旅的凄美绝唱。这部作品的艺术成就 获得了世界的公认。
《父亲的肩头一片雪白》现代文阅读练习及答案
《父亲的肩头一片雪白》现代文阅读练习及答案《父亲的肩头一片雪白》现代文阅读练习及答案父亲的肩头一片雪白胡子宏①15岁那年，我在全县数学竞赛中获得第一名后，被推荐到县城最好的实验初中读书。
为此，父亲高兴得一晚上没睡着觉，千嘱咐万叮咛，希望我争一口气以后考上大学中专什么的。
学校实行走读制，每天我都要骑着家里那辆老掉牙的自行车去上学，风雨无阻。
②条件的艰苦我不怕，可是，那所学校的同学几乎都是县城的孩子，尤其是在我那个班，有好几个县长、局长的孩子。
当我穿着农家孩子的粗衣布鞋迈进教室时，顿时传来一阵哄笑声。
随后就有孩子为我起了“土老帽”、“趿拉鞋”的外号。
在花花绿绿、性格活泼的同学中，我特别敏感、孤独，对新环境充满了恐惧。
许多次我推着破旧的自行车来到学校，就看到县长、局长家的孩子们从吉普车里下来，趾高气扬地斜视我一眼，我顿时感受到了一种难以忍受的歧视。
③好在我是一个特别勤奋的学生，基础又扎实，在学习上毫不吃力。
半年以后，期末考试，我在班上乃至全年级都是第一名。
班主任说：明天就要放寒假了，学校召开全体师生大会，每个学生要有一位家长参加大会，届时要对优秀学生颁发奖状和奖金。
我兴奋不已，作为一个农村孩子，我并不比别人差。
这时，我听到邻座的几位局长的孩子在嘀咕：那个“趿拉鞋”，也会考第一，“土老帽”……我悄悄地离开学校。
考了第一，仅给了我片刻的兴奋，随即自卑又涌上心头。
④回到家里，我把成绩通知单递给父亲，父亲乐得合不拢嘴。
当我告诉父亲明天要开全体师生家长大会时，父亲立刻张罗开来，叮嘱母亲翻箱倒柜找出春节时他才舍得穿的那件皮大衣。
可是我说：“爹，你别去了，人家的父亲都是城里的干部……”（A）父亲的笑容一下子凝固了。
我转过身，鼻子不禁又酸了起来，心想：父亲，你为什么不也是干部，你怎么偏偏当一辈子农民……⑤第二天天未亮，窗外刮起了呼呼的北风，窗户的塑料纸被吹得啪啪作响，外面是一片片的雪白。
我摸索着穿上衣服收拾书包。
父亲说：“我送你去吧，下雪了……”我说：“你就别去了，不就开个会吗？再说，别人的家长是干部，你又不会发言……”打开屋门，一股风雪涌进屋来，好大的雪，（B）我往书包里塞进两个窝头和一块老咸菜，咬咬牙，冲进风雪之中。
卢梭：一个孤独的散步者的遐想_初二作文_1
卢梭：一个孤独的散步者的遐想
香榭里舍大街曾经徜徉他孤单的身影；枫丹白露树林或许还有他的体温；巴黎郊外草丛的足迹仍然清晰。
于是，他仍旧保持最后的理性，奔象自然的怀抱。
孤单，他穿透着人类的肉体和灵魂，使他们欲罢不能。
他可以使一个思维敏捷的少年从此为之不振；他可以是一个口若悬河的才子从此沉默不语。
但，他决不能使一个伟大的哲人停留在昨日的幻影里，思想活泼的他决不能停止思考和遥想。
曾经，有多少人探求他倾倒一代人心底思想的火花。
可是此时，没有一个人去问津这位白叟，没有人在意这个时代会给这个孤单者留下什么。
伟大的人终归是不朽的，出色的他决不会因为别人的摈弃诽谤和诅咒而变的卑鄙。
于是，在隔绝与人类交往的那一段日子里，在孤单的漫步中找到了自己的又一块净土。
他再一次凭仗自己超人的想象力和无尽的思维在花丛和树林里发现了生命的奇迹。
是孤单使他苏醒地认识到生命的另一种勇气。
他不会迷茫和无助，他超越了孤单，照亮了孤单，使孤单不再可怕。
孤单的白叟最终还是孤单的离去了，这位“自然之子，真谛之子”1
————来源网络整理，仅供供参考
在孤单的历程中完成了生命的最后终结。
然而，这个孤单者富余的遥想却永远在人类的血液中蔓延。
孤单，使许多有实之士迫不得已，而卢梭却用生命的全部智慧诠释了孤单的真正含义，不同凡响地为孤单谱下了富丽篇章。
————来源网络整理，仅供供参考 2。
2019年高二写人作文 -卢梭-一个孤独的散步者的遐想500字
没有人能够逃离孤独，在孤独中完善和超越自我的人，注定他将成为一个伟人。
肖邦一生只有钢琴，没有歌剧，没有交响乐，也许就是因为这不可抹杀的改变，铸就了他一生的承诺。
或许只有在黑夜才能真真切切的感受萧邦，是பைடு நூலகம்天强烈的阳光把所有的一切都抹杀了吧。
我听他的玛祖卡，夜曲，很难想象在那个热闹的世纪之都巴黎，在那香水沙龙充斥的城市。他仍有一颗恬静温和的心。一直很安静。在夕阳落了以后，黑的透亮的三角钢琴，月光从高大的落地窗散入满地的温柔。那个纤弱的，近乎病态的钢琴手在黑白键中阐述自己的生活。
卢梭一个孤独的散步者的遐想
只有在暗夜里才能感受那种音符，突然奔出倾涌让你有一种未名的感动，一下子进入你的心里，捕捉到那一瞬间的幸福，于是刹那间让你的泪涌上心头。
我喜欢这个纤弱的或者说是病态的，更象是诗人的钢琴家。
勃拉姆斯太内敛了，我体会不到那种生活的幸福感；柴可夫斯基过于忧伤，听他的曲子总会有一种莫名的伤感涌上心头；李斯特他狂野了，如果钢琴有生命的话一定会提前累死；贝多芬的抗争或许这个年龄的小孩还没有感觉。只有肖邦，白色的面容凝铸了太多的过往。
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卢梭：一个孤独的散步者的遐想
香榭里舍大街曾经徜徉他孤独的身影；枫丹白露树林或许还有他的体温；巴黎郊外草丛的足迹依然清晰。
于是，他仍旧保持最后的理性，奔象自然的怀抱。
孤独，他穿透着人类的肉体和灵魂，使他们欲罢不能。
他可以使一个思维敏捷的少年从此为之不振；他可以是一个口若悬河的才子从此缄默不语。
但，他决不能使一个伟大的哲人停留在昨日的幻影里，思想活跃的他决不能停止思考和遐想。
曾经，有多少人探求他倾倒一代人心底思想的火花。
可是此时，没有一个人去问津这位老人，没有人在意这个时代会给这个孤独者留下什么。
伟大的人终归是不朽的，杰出的他决不会因为他人的抛弃诋毁和诅咒而变的卑劣。
于是，在断绝与人类交往的那一段日子里，在孤独的散步中找到了自己的又一块净土。
他再一次凭借自己超人的想象力和无尽的思维在花丛和树林里发现了生命的奇迹。
是孤独使他清醒地认识到生命的另一种勇气。
他不会迷茫和无助，他超越了孤独，照亮了孤独，使孤独不再可怕。
孤独的老人最终还是孤独的离去了，这位“自然之子，真理之子”在孤独的历程中完成了生命的最后终结。
然而，这个孤独者充裕的遐想却永远在人类的血液中蔓延。
孤独，使许多有实之士无可奈何，而卢梭却用生命的全部智慧诠释了孤独的真正含义，不同凡响地为孤独谱下了华丽篇章！。