卢梭一个孤独的散步者的遐想作文完整版
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。
卢梭《孤独散步者的遐思》（下）
卢梭《孤独散步者的遐思》（下）卢梭《孤独散步者的遐思》（下）【第六章】关于文明社会的遐思论做善事只要我们善于探寻，总可以在我们内心找出任何做出不自觉动作的原因。
昨天，我打算去冉第耶附近的比爱夫河岸采集植物，当我经过新林荫道，快到“地狱之门”1时，我闪身向右转弯，从田野绕过去，经过枫丹白露大道，踏上那条小河的高地。
本来，这个绕行并无所谓，当我想起的时候，我便思考，到底我这么多次的无故绕行是为了什么？当我恍然大悟时，不禁失声大笑起来。
1．旧时巴黎的一个城门，在今孟巴那斯公墓以北。
夏天，在“地狱之门”外面林荫道的一个拐角，每天都有一个妇女在那儿摆摊，卖水果、药茶和面包。
她有一个跛脚的小男孩，非常可爱。
他总是拄着两条拐杖，瘸瘸拐拐走到路人面前乞讨。
我跟这小家伙曾见过面，每次从那路过，他总记得过来向我致意，我也总会给他一点施舍。
之初，我见到他时还很高兴，并非常乐意做此善举。
我坚持了一段时间．也总觉得这样做很有乐趣，有时会逗他两句，并觉得很开心。
可是，我马上头痛地感到，这种乐趣竟渐渐形成了一种习惯，并转变成了一种义务。
尤其是，每次我都得听他那些准备好的多余的废话，为了表示与我十分熟悉，总是叫我卢梭先生。
可是，他这样恰恰相反地告诉我，他并不比教他这么做的人更熟悉我。
打那以后，我便不由自主地绕道而行，很少再从那里经过。
这个事实是在我对那次绕道进行思考后才发现的。
因为，在此之前，我从未仔细地思考过这些。
这个发现．使我想起了很多其他的事情。
从这一发现可以肯定：我并不像我以前认为的那样对自己的大多数行为的真正的原始动机都很清楚。
我明白，也感觉到，人心能体会到的最真实的幸福就是行善。
但是，很久以来，我已经没有了享受这种幸福的权利。
在我坎坷的命运里，还能指望自由地选择．有效地做一件真正的善举吗？那些左右我命运的人最关心的是：让一切我能看到的事物都蒙上虚假的、骗人的假象。
我现在明白了，任何行善的动机都是别人丢给我的诱饵，以引诱我掉进不可脱身的陷阱。
卢梭：漫步遐想录9
卢梭：漫步遐想录9幸福是一种这尘世里似乎无法享有的永久的状态。
在这个世界上，一切都不过是潮涨潮落，又何曾有过一样东西能以固定不变的方式存在呢。
我们周围所有的事物都在变化之中，就连我们自己也是在不断地变化，没有人能担保自己明天还依然爱着今天之所爱。
因此我们所有的幸福生活之计都是自欺欺人。
我们还是该在快乐来临之际就尽情享用它，只要小心不要因为自己的错误而远离这份快乐就足够了，千万不要做什么计划处心积虑地将之维系下去，因为这些计划说到底只是纯粹的妄想而已。
我很少看见别人的幸福之情，也许是从来没有看见过。
但我经常看见别人心满意足。
在所有给我留下了强烈印象的事情里，这也是最使我自己满意的一件。
我想这是我的感觉作用于我内心情感的必然结果。
幸福并没有挂上明显的标志，要想认出它则非得读明白幸福之人的心不可。
但快乐之情却能从一个人的眼睛、举动、语调和步态里读出来，你会觉得他无处不在地向你传递这份快乐呢。
难道还有比透过生活的重重乌云，看见整个民族都沐浴在虽短暂却强烈的快乐之光里，心花怒放地庆贺一个节日更加欢畅的事吗？三天前，P先生(1)几乎迫不及待地跑来给我看达朗拜尔先生写给约弗兰夫人的那篇颂词。
他说颂词里充斥着滑稽可笑的新词怪字和文字游戏，因此在没读之前就哈哈大笑了一阵。
然后他就边笑边读。
我一本正经地听着，根本不像他这样。
他见状才安静下来，不再笑了。
这篇洋洋洒洒、措辞讲究的文章描写的是约弗兰夫人如何乐于看见孩子，如何乐于逗他们说话。
作者由夫人的这种态度引发出人性善的一面的论证。
但他不是仅仅停留在这个角度上，他最终的意图在于控诉不以此为乐的人具有多么邪恶的本性，根本就是恶念重重，甚至他还说如果就这点审问一下被判绞刑或车轮刑的人，一定毫无例外地都有不爱孩子这一条。
这些论断放在这篇赞词里可真的产生了一种奇特的效果。
就假定这些论断是正确的，难道应该在这种场合下提出来吗？难道应该用罪人的形象或酷刑的场面去玷污对一位可敬的夫人的赞美吗？我很快就明白过来这种卑劣的热爱所蕴含的动机。
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。
散步者遐想孤独散文
散步者遐想孤独散文
散步者遐想孤独散文
请不要以为我没有读过卢梭的《一个孤独者的遐想》，只是我俩的散步和遐想不同而已：卢梭的孤独，是因为他没有兄弟，没有朋友，甚至没有邻居，而我们呢？有的是朋友，尤其邻居，生活在多维的立体的'空间，上下左右尽是邻居，虽然不曾相识，甚至没有一个照面或招呼，但他们是你实实在在的邻居呀！有的近在一墙之隔。
一个大厦便是一个个叠加在一起的鸟笼。
如果说“孤独”是在静谧的午后，煮杯清茶，捧册书卷，感受诗词的神韵和小说主人翁的儿女情长，游离于现实之外;能在一个细雨的清晨，伫立窗前，看楼下那小女孩篮中的玉兰的香……可是，除了“天下熙熙，皆为利来”的喧闹，便是柴米油盐的琐碎了，哪还有孤独。
“散步”？现代的人，哪还有什么散步，是没有了的地方，也没有散步的人了！“行人”早被“乘客”取代了，双腿已进化成了“铁轨”和“轮胎”了。
哪个城市不象被一个个的同心圆套上，三环四环已不足矣！每天有多少人围着这一个个环在转呀转呀，还一会天上一会地下的，不让你懵头转向，那便不叫“大都市”。
你的住址可能不用上三五十字都说不清楚，除非你就住在地标建筑上，那可要攀登上你的宝屋，不穿越几个环，十个立交，几十条道，也到达不了！
现代城市的人，要散步的除了在路的交叉口，人工地植上几株树，光秃秃的；挖条小河，臭哄哄的；铺条甬道，窄窄的，还美其名曰“某自然风光带”，这怎可和卢梭在比埃纳湖圣皮埃尔岛看到的自然风光相比呢？
现代的人，不是孤独，而是孤独不了，周围是纷杂的喧嚣，生活的节奏让你舒缓不了，即使有个散步的地方，还要提防不远处那不时窥视你的“沙皮”，担心不小心踩上的文化砖喷起一注?水，只能小心翼翼地，哪有什么“遐想”唷！
“散步不得”，“孤独不了”，“遐想不能”，可悲的现代人呀！。
卢梭——一个孤独的散步者的梦
而是圆满的我在圣皮埃尔岛上就经常处于这种状态
我或者躺在随风飘荡的船中
或者坐在波涛汹涌的湖边
或者站在一条美丽的小河旁
或流水冲击砺石湍湍作响的溪边
孤独一人，静静沉思
卢梭 —— 一个孤独的散步者的梦
如果世间真有这么一种状态
心灵十分充实和宁静
既不怀恋过去也不奢望未来
放任光阴的流逝而仅仅掌握现在
不论他持续的长短都不留下前后接续的痕迹
无匮乏之感也无享受之感
不快乐也不忧愁，既无所求也无所惧
而只感受到自己的存在
处于这种状态的人就可以说自己得到了幸福
卢梭：一个孤独的散步者的遐想为题作文
卢梭：一个孤独的散步者的遐想为题作文卢梭：一个孤独的散步者的遐想众所周知，卢梭是一位出色的哲学家，政治家和作家，他留下了许多重要的著作和思想。
然而，在这个敏捷的时代里，我们却忽略了卢梭的身份作为一个孤独的散步者。
在本篇文章中，我将从一个不同的角度，通过探讨卢梭如何通过散步来思考，来阐述我对这位哲学家的理解。
在卢梭的著作《社会契约论》中，他提出了现代社会的自由与法律的关系，认为个人需要自我检查来保持良好的心态。
卢梭喜欢独自散步，以此来思考和梳理自己的思维。
因为散步可以让人的思想得到释放和放松，进而远离压力和烦扰，保持良好的心态。
卢梭的这种思维方式非常有特点，他对于事情的处理也往往有自己的想法。
在《论人类不平等的起源和基础》中，卢梭认为人类的不平等是由财富和社会地位造成的，他希望通过合理的社会制度来消除不平等。
这种思想遭到了当时社会支配者的反对，但卢梭不断地坚持自己的想法，最终将这个问题作为一个永恒的主题在哲学中流传。
卢梭的思想不仅表现在他的著作中，也表现在他的生活中。
卢梭特别喜欢在大自然中散步，他认为这样可以让自己与自然产生更好的联系，弥补人类在城镇生活中失去的自然本质。
这也影响到了他对社会生活的看法。
卢梭深信散步是获得灵感和智慧的最佳途径之一。
他认为，当人们漫步在大自然中时，会得到更多的思考和发现。
在寻找灵感的过程中，个人应该注意细节和感知。
例如，观察花卉，树木，清晨的光线等等，这些都可以启发人类得到更多的创意。
同时，散步过程中也可以促进身体的运动，达到健康的效果。
总之，卢梭是一个非常有思想的人，他的散步方式很有特点。
通过散步，他寻找灵感，思考将现代社会自由与法律相结合的方法，消除不平等，维护健康的生活方式，这些都值得我们学习。
我们每个人都应该学会用不同的方式来思考问题，尤其是在我们的社会中，灵感和创新变得与日俱增。
我们应该像卢梭一样，尝试通过散步和接触大自然来思考和发现自己的想法，这是一个非常值得鼓励的行为。
- 1、下载文档前请自行甄别文档内容的完整性，平台不提供额外的编辑、内容补充、找答案等附加服务。
- 2、"仅部分预览"的文档,不可在线预览部分如存在完整性等问题,可反馈申请退款(可完整预览的文档不适用该条件!)。
- 3、如文档侵犯您的权益，请联系客服反馈,我们会尽快为您处理(人工客服工作时间：9:00-18:30)。
卢梭一个孤独的散步者
的遐想作文
集团标准化办公室：[VV986T-J682P28-JP266L8-68PNN]
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！。