《人性的枷鎖》雙語閱讀

木木點撥：其實，讀不懂英文原版書初期的問題關鍵都是辭彙量不夠，或者把單詞一放到句子里和文章里就不認識了。所以請大家需要練習的是在語境中記住單詞 和積累辭彙的能力。木木相信，閱讀英語原版的小說不僅會帶領我們進入一個文學的世界，也會潛移默化地影響我們的閱讀能力，所以，喜歡英語的親們，請你繼續跟隨木木的腳步，翻開《人性的枷鎖》，每天閱讀半小時，相信在逐漸的積累中，親愛的你一定會具有一種能閱讀英文原版的超能力。

Of Human Bondage

《人性的枷鎖》

Chapter 28

上一集中講到菲利普經常聽到海沃德和維克斯的激烈爭論，慢慢地，菲利普開始對自己的國教產生了懷疑，所以他請教了維克斯。然後，菲律普似乎感到了難以掩飾的興奮和自由。詳情請看本章精彩~

It occurred neither to Hayward nor to Weeks that the conversations which helped them to pass an idle evening were being turned over afterwards in Philip』s active brain.It had never struck him before thatreligion was a matter upon which discussion was possible. To him it meant the Church of England, and not to believe in itstenets原則( tenet的名詞複數)was a sign ofwilfulness任性；倔強which could not fail of punishment here orhereafter今後，從此以後. There was some doubt in his mind about thechastisement懲罰of unbelievers. It was possible that a merciful judge, reserving the flames of hell for the heathen—Mahommedans, Buddhists, and the rest—would spareDissenters持異議者，and Roman Catholics (though at the cost of how much humiliation when they were made to realise their error!), and it was also possible that He would be pitiful to those who had had no chance of learning the truth,—this was reasonable enough, though such were the activities of the Missionary Society there could not be many in this condition—but if the chance had been theirs and they had neglected it (in which category were obviously Roman Catholics and Dissenters), the punishment was sure and merited. It was clear that themiscreant惡棍，歹徒was in aparlous危險的，不確定的，難對付的state. Perhaps Philip had not been taught it in so many words, but certainly the impression had been given him that only members of the Church of England had any real hope ofeternal危險的，不確定的，難對付的happiness.

One of the things that Philip had heard definitely stated was that the unbeliever was a wicked and a vicious man; but Weeks, though he believed in hardly anything that Philip believed, led a life of Christian purity. Philip had received little kindness in his life, and he was touched by the American』s desire to help him: once when a cold kept him in bed for three days, Weeks nursed him like a mother. There was neithervice惡習nor wickedness in him, but onlysincerity真摯，誠心誠意，誠意and loving-kindness. It was evidently possible to bevirtuous有道德的，有德行的and unbelieving.

Also Philip had been given to understand that peopleadhered toother faiths only fromobstinacy頑固or self-interest: in their hearts they knew they were false; theydeliberately故意地sought to deceive others. Now,for the sake ofhis German he had been accustomed on Sunday mornings to attend the Lutheran service, but when Hayward arrived he began instead to go with him to Mass. He noticed that, whereas the Protestant church was nearly empty and thecongregation（教堂里的）會眾had alistless倦怠的，無精打採的air, the Jesuit on the other hand was crowded and the worshippers seemed to pray with all their hearts. They had not the look of hypocrites. He was surprised at the contrast; for he knew of course that the Lutherans, whose faith was closer to that of the Church of England, on that account were nearer the truth than the Roman Catholics. Most of the men—it was largely amasculine男子氣概的congregation—were South Germans; and he could not help saying to himself that if he had been born in South Germany he would certainly have been a Roman Catholic. He might just as well have been born in a Roman Catholic country as in England; and in England as well in a Wesleyan, Baptist, or Methodist family as in one that fortunately belonged to the church by law established. He was a little breathless at the danger he had run. Philip was on friendly terms with the little Chinaman who sat at table with him twice each day. His name was Sung. He was always smiling,affable友善的, and polite. It seemed strange that he shouldfrizzle捲髮，捲毛，吱吱響聲in hell merely because he was a Chinaman; but ifsalvation拯救，救助was possible whatever a man』s faith was, there did not seem to be any particular advantage in belonging to the Church of England.

Philip, more puzzled than he had ever been in his life, sounded Weeks. He had to be careful, for he was very sensitive toridicule嘲笑; and theacidulous微酸的humour with which the American treated the Church of England disconcerted him. Weeks only puzzled him more. He made Philip acknowledge that those South Germans whom he saw in the Jesuit church were every bit as firmly convinced of the truth of Roman Catholicism as he was of that of the Church of England, and from that he led him to admit that the Mahommedan and the Buddhist were convinced also of the truth of theirrespective各自的，分別的religions. It looked as though knowing that you were right meant nothing; they all knew they were right. Weeks had no intention of undermining the boy』s faith, but he was deeply interested in religion, and found it an absorbing topic of conversation. He had described his own views accurately when he said that he veryearnestly認真地，誠摯地，熱切地disbelieved in almost everything that other people believed. Once Philip asked him a question, which he had heard his uncle put when the conversation at the vicarage had fallen upon some mildlyrationalistic純理論的，理性主義的work which was then exciting discussion in the newspapers.

『But why should you be right and all those fellows like St. Anselm and St. Augustine be wrong?』

『You mean that they were very clever and learned men, while you have grave doubts whether I am either?』 asked Weeks.

『Yes,』 answered Philip uncertainly, for put in that way his question seemedimpertinent無禮的.

『St. Augustine believed that the earth was flat and that the sun turned round it.』

『I don』t know what that proves.』

『Why, it proves that you believe with your generation. Your saints lived in an age of faith, when it was practically impossible to disbelieve what to us is positively incredible.』

『Then how d』you know that we have the truth now?』

『I don』t.』

Philip thought this over for a moment, then he said:

『I don』t see why the things we believe absolutely now shouldn』t be just as wrong as what they believed in the past.』

『Neither do I.』

『Then how can you believe anything at all?』

『I don』t know.』

Philip asked Weeks what he thought of Hayward』s religion.

『Men have always formed gods in their own image,』 said Weeks. 『He believes in the picturesque.』

Philip paused for a little while, then he said:

『I don』t see why one should believe in God at all.』

The words were no sooner out of his mouth than he realised that he had ceased to do so. It took his breath away like aplunge用力插入into cold water. He looked at Weeks with startled eyes. Suddenly he felt afraid. He left Weeks as quickly as he could. He wanted to be alone. It was the most startling experience that he had ever had. He tried to think it all out; it was very exciting, since his whole life seemed concerned (he thought his decision on this matter mustprofoundly深深地affect its course) and a mistake might lead toeternaldamnation罰入地獄，遭天譴; but the more he reflected the more convinced he was; and though during the next few weeks he read books, aids toscepticism懷疑態度, with eager interest it was only to confirm him in what he felt instinctively. The fact was that he had ceased to believe not for this reason or the other, but because he had not the religioustemperament性格. Faith had been forced upon him from the outside. It was a matter of environment and example. A new environment and a new example gave him the opportunity to find himself. He put off the faith of his childhood quite simply, like a cloak that he no longer needed. At first life seemed strange and lonely without the belief which, though he never realised it, had been an unfailing support. He felt like a man who has leaned on a stick and finds himself forced suddenly to walk without assistance. It really seemed as though the days were colder and the nights moresolitary獨自的，獨立的. But he was upheld by the excitement; it seemed to make life a more thrilling adventure; and in a little while the stick which he had thrown aside, the cloak which had fallen from his shoulders, seemed an intolerable burden of which he had been eased. The religious exercises which for so many years had been forced upon him were part and parcel of religion to him. He thought of the collects andepistles書信( epistle的名詞複數)which he had been made to learn by heart, and the long services at the Cathedral through which he had sat when every limb itched with the desire for movement; and he remembered those walks at night through muddy roads to the parish church at Blackstable, and the coldness of that bleak building; he sat with his feet like ice, his fingers numb and heavy, and all around was the sickly odour ofpomatum潤髮油. Oh, he had been so bored! His heart leaped when he saw he was free from all that.

He was surprised at himself because he ceased to believe so easily, and, not knowing that he felt as he didon account of由於the subtle workings of hisinmost最內的nature, heascribed（出生等時）隨意取得（或給予）的the certainty he had reached to his own cleverness. He was unduly pleased with himself. With youth』s lack of sympathy for an attitudeother thanits own he despised not a little Weeks and Hayward because they were content with the vague emotion which they called God and would not take the further step which to himself seemed so obvious. One day he went alone up a certain hill so that he might see a view which, he knew not why, filled him always with wildexhilaration愉快的心情，高興. It was autumn now, but often the days were cloudless still, and then the sky seemed to glow with a more splendid light: it wasas thoughnature consciously sought to put a fullervehemence熱烈into the remaining days of fair weather. He looked down upon the plain, a-quiver with the sun, stretching vastly before him:in the distancewere the roofs of Mannheim and ever so far away the dimness of Worms. Here and there a morepiercing（指風、寒冷等）刺骨的glitter閃爍，閃耀was the Rhine. The tremendousspaciousness空靈of it was glowing with rich gold. Philip, as he stood there, his heart beating with sheer joy, thought how the tempter had stood with Jesus on a high mountain and shown him the kingdoms of the earth. To Philip,intoxicated喝醉的，極其興奮的with the beauty of the scene, it seemed that it was the whole world which was spread before him, and hewas eager to渴望step down and enjoy it. He was free from degrading fears and free fromprejudice成見，偏見，歧視. He could go his way without the intolerable dread of hell-fire. Suddenly he realised that he had lost also that burden of responsibility which made every action of his life a matter of urgent consequence. He could breathe more freely in a lighter air. He was responsible only to himself for the things he did. Freedom! He was his own master at last. From old habit, unconsciously he thanked God that he no longer believed in Him.

Drunk with pride in his intelligence and in his fearlessness, Philip entered deliberately upon a new life. But his loss of faith made less difference in his behaviour than he expected. Though he had thrown on one side the Christiandogmas教義，教條，信條( dogma的名詞複數)it never occurred to him他從來沒有想過to criticise the Christian ethics; he accepted the Christian virtues, and indeed thought it fine to practise them for their own sake, without a thought of reward or punishment. There was small occasion for heroism in the Frau Professor』s house, but he was a little more exactly truthful than he had been, and he forced himself to be more than commonlyattentive注意的to the dull, elderly ladies who sometimes engaged him in conversation. The gentle oath, the violent adjective, whichare typical ofour language and which he hadcultivated耕作，種植before as a sign of manliness, he now elaboratelyeschewed（尤指為道德或實際理由而）習慣性避開，迴避( eschew的過去式和過去分詞).

Having settled the whole matter to his satisfaction he sought to put it out of his mind, but that was more easily said than done; and he could not prevent the regrets norstifle（使）窒息themisgivings疑慮，擔憂，害怕which sometimes tormented him. He was so young and had so few friends thatimmortality不朽，不朽的聲名had no particular attractions for him, and he was able without trouble to give up belief in it; but there was one thing which made himwretched不幸的，悲慘的，可憐的; he told himself that he wasunreasonable不合理的，荒唐的, he tried to laugh himself out of suchpathos悲愴，哀婉，凄楚，傷感; but the tears really came to his eyes when he thought that he would never see again the beautiful mother whose love for him had grown more precious as the years since her death passed on. And sometimes, as though the influence ofinnumerable無數的，數不清的ancestors, Godfearing anddevout虔誠的, were working in him unconsciously, there seized him a panic fear that perhaps after all it was all true, and there was, up there behind the blue sky, a jealous God who would punish in everlasting flames theatheist無神論者. At these times his reason could offer him no help, he imagined theanguish痛苦of a physical torment which would last endlessly, he felt quite sick with fear and burst into a violent sweat. At last he would say to himself desperately:

『After all, it』s not my fault. I can』t force myself to believe. If there is a God after all and he punishes me because I honestly don』t believe in Him I can』t help it.』

第二十八章

海沃德也好，維克斯也好，全沒想到他們藉以消磨無聊黃昏的那些飯後清談，竟會在菲利普靈活的頭腦里引起好大一番折騰。菲利普以前從沒想到宗教竟是件可以隨意探討的事兒。對他來說，宗教就是英國國教，不相信該教的教義乃是任性妄為的表現，不是今生就是來世，遲早要受到懲罰。關於不信國教者要受懲罰這一點，他腦子裡也有一些懷疑。說不定有這麼一位慈悲為懷的判官，專把地獄之火用來對付那些相信伊斯蘭教、佛教以及其他宗教的異教徒，而對非國教派的基督徒和羅馬天主教徒則可能高抬貴手，網開一面。（不過這可得付出代價--他們在被迫承認錯誤的時候得蒙受什麼樣的屈辱！）說不定上帝本人也可能動惻隱之心，寬宥那些沒有機會了解真相的人--這也言之成理，因為儘管佈道團四下活動，其活動範圍畢竟有限-一不過，倘若他們明明有這樣的機會卻偏偏置若罔聞（羅馬天主教徒和非國教派教徒顯然屬於這一範疇），他們就逃脫不了應得的懲罰。不用說，信奉異端邪說者，處境危如累卵。由許並沒有人拿這些話來開導過菲利普，但是，他無疑得到了這樣的印象：唯有英國國教派的教友，才真正可望獲得永恆的幸福。

有一點菲利普倒是聽人明確提起過的，這就是：不從國教者，儘是此邪惡、兇險之徒。可這位維克斯，儘管他對菲利普所信仰的一切事物幾乎全表示懷疑，卻過著基督徒純潔無暇的生活。菲利普並沒有從生活中得到多少溫暖友愛，而現在倒是被這個美國人樂於助人的精神深深打動了。有一次，他因患感冒在床上整整躺了三天，維克斯像慈母一般在旁悉心照料。在維克斯身上，沒有半點邪惡和兇險的影子，唯見一片赤誠和仁愛。顯然，一個人完全有可能做到既有德行，而又不信從國教。

另外，菲利普從他人的言談中也了解到，有些人之所以死抱住其他信仰不放，若不是由於冥頑不化，就是出於私利的考慮：他們心裡明知那些信仰純屬虛妄，但仍有意裝模作樣來矇騙他人。為了學習德語，菲利普本來已習慣於主日上午去路德會教堂做禮拜，自從海沃德來到這兒以後，又開始跟他一起去做彌撒。他注意到新教堂內門庭冷落，做禮拜的教友都顯得沒精打采；而另一方，耶穌會教堂內卻是人頭攢動，座無虛席，善男信女禱告時似乎虔誠到了極點。他們看上去也不像是一夥偽君子。見到如此鮮明的對比，菲利普不由暗暗吃驚，不用說，他知道路德會的教義較接近於英國國教，所以比羅馬天主教會更貼近真理。大部分信徒（做禮拜的基本上都是男信徒）是德國南部人士，菲利普不禁暗自嘀咕，要是自己出生在德國南部，也肯定會成為天主教徒的。誠然，他生於英國，但也完全有可能出生在某個天主教國家；就是在英國，他誕生在一個幸好是遵奉法定國教的家庭，但也完全可能誕生在某個美以美教友、浸禮會教友或衛理會教友的家庭。好險啊，差點兒投錯了娘胎！想到這兒，菲利普還真舒了一口氣。菲利普同那位身材矮小的中國人相處得很融洽，每天要和他同桌共餐兩次。此人姓宋，總是笑眯眯的，為人和善，舉止文雅。要是僅僅因為他是個中國人就非得下地獄受煎熬，豈不奇哉怪也？反之，要是一個人不問有何信仰，靈魂都能獲得拯救，那麼信奉英國國教似乎也談不上有什麼得天獨厚之處了。

菲利普一生中，從未像現在這樣迷惘惶惑，他去試探維克斯對這事的看法。他得慎之又慎，因為他對別人的嘲弄頗為敏感，而那個美國人談論英國國教時的尖酸口吻，弄得菲利普狼狽不堪。維克斯反而使他越發迷惑不解。他迫使菲利普承認：他在耶穌會教堂看到的那些德國南部人士，他們篤信羅馬天主教，就像他篤信英國國教一樣至誠。維克斯進而又使他承認，伊斯蘭教徒和佛教徒也同樣對各自的宗教教義堅信不疑。由此看來，自認為正確並不說明任何問題，大家都自認為正確得很。維克斯無意破壞這孩子的信仰，只不過是因為自己對宗教深感興趣，覺得宗教是個引人入勝的話題罷了。他說過，凡是他人信仰的事物，他差不多一概加以懷疑，這話倒也精確無誤地表達了他自己的觀點。有一回，菲利普問了他一個問題，那是菲利普以前聽到他大伯提出來的，當時報紙正在熱烈討論某部溫和的唯理主義作品，而他大伯也在家裡同人談起了這部作品。

"請問，為什麼偏偏是你對，而像聖安塞姆和聖奧古斯丁那樣一些人物倒錯了呢？"

"你的意思是說，他們是聰明絕頂，博學多才的聖人。而對於我呢，你很有懷疑，覺得我既不聰明，又無學問，是嗎？"

"嗯，"菲利普支支吾吾，不知說什麼是好，自己剛才那樣提出問題，未免有點兒唐突失禮。

"聖奧古斯丁認為地球是平的，而且太陽是繞著地球轉動的。"

"我不懂這話說明什麼問題。"

"嘿，這證明一代人有著一代人的信仰。您的那些聖人生活在信仰的年代裡，在他們那種時代，那些在我們看來絕對無法置信的事物，他們卻幾乎不能不奉為玉律金科。"

"那麼，您又怎麼知道我們現在掌握了真理呢？"

"我並沒這麼說。"

菲利普沉思片刻之後說：

"我不明白，為什麼我們今天置信不疑的事物，就不會像過去他們所相信的事物那樣，同樣也是錯誤的呢？"

"我也不明白。"

"那您怎麼還可能有信仰呢？"

"我說不上來。"

菲利普又問維克斯對海沃德所信奉的宗教有何看法。

"人們總是按照自身的形象來塑造神抵的，"維克斯說，"他信奉生動別緻的事物。"

菲利普沉思了半晌，又說：

"我不明白一個人幹嗎非得信奉上帝。"

話剛一出口，他頓時意識到自己已不再信奉上帝了。他好似一頭栽進了冷水裡，氣也透不過來。他瞪著驚恐的雙眼望著維克斯，突然害怕起來，趕緊離開了維克斯。他希望獨自冷靜一下。這是他有生以來最觸目驚心的際遇。菲利普想把這件事通盤思考一下；這件事使他激動不已，因為它關係到他的整個一生（他覺得在這個問題上所作出的決定，勢必深刻影響到他今後一輩子的生活歷程），只要偶一失足，就可能沉淪萬世，永劫不復。然而，他越是前思後想，主意就越堅定；儘管在以後的幾個星期里，他如饑似渴地研讀了幾本幫助了解懷疑主義的書籍，結果無非是進一步堅定了他本能感受到的東西。事實是，他已不再相信上帝了，這並非出於這層或那層理由，而在於他天生沒有篤信宗教的氣質。信仰是外界強加給他的。這完全是環境和榜樣在起作用。新的環境和新的榜樣，給了他認識自我的機會。拋棄童年時代形成的信仰，毫不費事，就像脫掉一件他不再需要的斗篷一樣。拋棄信仰以後，一上來，生活似乎顯得陌生而孤獨，儘管他一直沒意識到，信仰畢竟是他生活中的可靠支柱。他感到自己像個一向依賴拐杖走路的人，現在突然被迫要獨立跨步了。說真的，白天似乎更加寒冷，夜晚似乎越發凄涼。但是內心的激動在支撐著他，這一來，生活似乎成了一場更加驚心動魄的冒險；不久以後，那根被他扔在一邊的拐棍，那件從他肩頭滑落的斗篷，就像難以忍受的重擔，永遠從他身上卸去了。多年來一直強加在他身上的那一套宗教儀式，已成了他宗教信仰的一個重要組成部分。他不時想到那些過去要他死記硬背的祈禱文和使徒書，想到大教堂里所舉行的那些冗長的禮拜儀式--從開始到結束就那麼坐著，四肢發癢，巴不得能鬆動一下。他回憶起當年夜間如何沿著泥濘的道路走向布萊克斯泰勃的教區禮拜堂，那幢暗淡的建築物里多麼陰冷，他坐著坐著，雙腳凍得像冰一般，手指又僵又重，無法動彈，而周圍還瀰漫著一股令人噁心的潤髮油的膩味，真是無聊透了。明白到自己已永遠擺脫了所有這一切時，他的心房止不住跳蕩起來。

他對自己感到吃驚，竟如此輕而易舉地拋棄了上帝。他進入了心明神清的不惑之境，將此歸因於自己的小聰明，殊不知他之所以會有這樣的感受，乃是由於內在性格的微妙作用。他飄飄然有點忘乎所以。菲利普少年氣盛，缺乏涵養，看不慣任何不同於自己的處世態度。他對維克斯和海沃德頗有幾分鄙夷之意，因為他們滿足於那種被稱之為上帝的模糊感情，逡巡不前，不原跨出在菲利普看來似乎是非跨不可的那一步。一天，他為了登高遠望，飽餐秀色，獨自來到某座山崗。他自己也不明白，為什麼野外景色總能使他心曠神怡，充滿騰雲飛天似的狂喜之情。眼下已入秋季，還經常是萬里無雲的大好天氣，天幕上似乎閃爍著更加璀璨的光芒：大自然好似有意識要把更飽滿的激情，傾注在所剩無幾的晴朗日子裡。菲利普俯視著眼前那一大片在陽光下微微顫抖的廣闊平原，遠處隱隱可見曼海姆的樓房屋頂，而那朦朧迷離的沃爾姆斯顯得分外邈遠。更為光耀奪目的，則是那橫貫平原的萊茵河。寬闊的河面，華波涌涌，浮光閃金。菲利普佇立在山頭，心兒不住歡快地跳動，他想像著魔鬼是如何同耶穌一塊兒站在高山之巔，指給他看人世間的天堂。菲利普陶醉在眼前的綺麗風光之中，對他來說，似乎整個世界都展示在他面前，他急不可待地要飛步下山，去盡情領略塵世的歡樂。他擺脫了對沉淪墮落的恐懼，擺脫了世俗偏見的羈絆。他盡可以走自己的路，不必再害怕地獄之火的無情折磨。他猛地意識到自己同時也擺脫了責任的重負，以往由於這一重負壓肩，他對自己生活中的一舉一動，都得考慮其後果，不敢掉以輕心。現在，他可以在無拘無束的氣氛中自由地呼吸。他的一言一行只需對自己負責就行了。自由！他終於擺脫了一切羈絆，成了自己的主宰。出於原有的習慣，他又不知不覺地為此而感謝那位他已不再信奉的上帝。

菲利普一面陶醉在自己的智慧和勇氣之中，一面從容不迫地開始了新的生活。但是信仰的喪失，並沒像他預期的那樣明顯地影響到自己的言談舉止。儘管他把基督教的信條扔到了一邊，但他從未想到要去批評基督教的倫理觀；他接受了基督教倡導的各種美德，並且進而認為，要是能因其本身的價值而身體力行，並不顧及報償或懲罰，那倒也不失為好事。在教授太太的家裡，很少有實踐這些美德的用武之地。不過，他還是原意表現得比以往更誠實些，強迫自己對那幾位枯燥乏味的老太太更殷勤些。有時她們想跟他攀談，而他呢，只是一般性地敷衍幾句。文雅的詛咒語，激烈的形容詞，這些體現我們英國語言特色的東西，菲利普一向視為男子氣的象徵，努力修習，可現在則是煞費苦心地戒絕不說了。

既然已把這件事一勞永逸地圓滿解決了，菲利普便想把它拋置腦後。不過，嘴上說說很容易，做起來可不簡單哪：他無法排除那些後悔的念頭，也不能抑制那此不時折磨著自己的疑慮情緒。菲利普畢竟年紀尚輕，結交的朋友又不多，所以靈魂的永生不滅對他並無特別的吸引力，說不信也就不信了，沒什麼大不了的。但是有一件事情使他黯然傷神。菲利普暗暗責備自己太不近情理，試圖借嘲笑自己來排遣這種悲愴之情。可是，每當他想到這一來將永遠見不著那位美麗的母親了，總忍不住熱淚盈眶。他母親死後，隨著歲月的流逝，他越來越覺得母愛的珍貴。似乎是由於無數虔誠、敬神的先人在冥冥中對他施加影響，他有時會陷於莫名其妙的恐懼之中而不能自拔：說不定這一切竟是真的呢，在那兒，藍色的天幕後面，藏著一位生性忌妒的上帝，他將用永不熄滅的烈火來懲罰無神論者。逢到這種時候，理智也幫不了他什麼忙，他想像著無休止的肉體折磨會給人帶來什麼樣的巨大痛苦，嚇得渾身冷汗淋漓，差不多要暈了過去。最後，他絕望地自言自語說：

"這畢竟不是我的過錯。我不能強迫自己去相信。若是果真有個上帝，而且就因為我老實表示不相信他而一定要懲罰我，那我也只得隨他去了。"

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故事簡介：

《人性的枷鎖》是英國19世紀知名作家威廉·薩默塞特·毛姆的長篇半自傳體小說，也是其代表作品，於1915年出版。小說通過敘述主人公菲利普從童年時代起的三十年生活經歷,反映了一個青年的痛苦、迷惘、失望、挫折和探索,以及逐步擺脫種種枷鎖,尋找生命意義,走向成熟,獲得精神解放的歷程。

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