文/伊蘭·斯塔文斯 喬舒亞·埃利森 譯/李亞芬 審訂/朱波

重 拾 旅 行

文/伊蘭·斯塔文斯 喬舒亞·埃利森 譯/李亞芬 審訂/朱波

What compels us to leave home, to travel to other places? The great travel writer Bruce Chatwin1（1889—1940），英國現(xiàn)代旅行作家，代表作《巴塔哥尼亞高原上》（In Patagonia）曾獲“豪森登獎”（Hawthornden Prize）和“福斯特獎”（E. M. Forster Award）。described nomadism as an “inveterate impulse”,deeply rooted in our species. The relentless movement of the modern world bears this out2bear out支持；證明。: our relative prosperity has not turned us into a sedentary3sedentary定棲的；不遷徙的。species. The World Tourism Organization,an agency of the United Nations, reported nearly a billion tourist arrivals in 2011. Some 200 million people are now living outside their country of birth.

[2] This type of massive movement—the rearrangement, temporary or permanent, of multitudes4multitude人群?！猧s as fundamental to modern life as the Internet, global trade or any other sociopolitical developments. Certainly, many of our most intractable55 intractable很難對付（或處理）的。collective challenges as a society are directly linked to our mobil-ity: urbanization, environmental depletion6depletion耗盡，枯竭。, scarcity and, of course, immigration. An immigrant is a traveler without a return ticket.

[3] In theBible, the human journey begins with an expulsion7expulsion驅(qū)逐。. God’s chosen people are also those condemned to88 be condemned to注定；落得個……下場。wander. Not only wander, but wonder:Why are we in exile? Where is home?Can this rupture9rupture斷裂。ever be repaired?Gilgamesh10人類歷史上第一部史詩，講述了英雄吉爾伽美什一生的傳奇故事。, the Icelandic sagas andThe Odyssey11古希臘史詩，主要講述希臘英雄奧德修斯在特洛伊戰(zhàn)爭后航海返鄉(xiāng)的奇幻經(jīng)歷。are all about the itinerant12itinerant流動的；四處奔波的。life. Yet these characters don’t see travel as we moderns do. They embark on journeys of mythic signi fi cance—the literature of travel in the pre-modern era did not recognize travel for leisure or self-improvement. Today, our approach to travel is defined not by archetypal13archetypal原型的。imagery but, rather, according to our own mostly prosaic14prosaic沒有詩意（或美感）的；平淡的。trips.

[4] For the most fortunate among us,our travels are now routine, devoted mainly to entertainment and personal enrichment. We have turned travel into something ordinary, deprived it of allegorical15allegorical比喻的，寓言的。grandeur16grandeur莊嚴；偉大。. We have made it a business: the business of being on the move17on the move在活動中。. Whatever impels us to travel, it is no longer the oracle18oracle先知；神諭。, the pilgrimage or the gods. It is the compulsion19compulsion沖動。to be elsewhere, anywhere but here.

[5] St. Augustine20（354—430），天主教圣師，古羅馬帝國思想家，中世紀天主教神學(xué)、教父哲學(xué)的代表。believed that “because God has made us for Himself,our hearts are restless211 restless不安分的；浮躁不安的。until they rest in Him.” We often think of restlessness as a malady22malady疾病。. Thus, we urgently need to reclaim the etymology23etymology詞源。of restlessness — “stirring constantly, desirous of action” — to signal our curiosity toward what isn’t us, to explore outside the con fi nes24confine界限；邊界。of our own environment.Getting lost isn’t a curse25curse禍殃，厄運。. Not knowing where we are, what to eat, how to speak the language can certainly make us anxious and uneasy. But anxiety is part of any person’s quest to find the parameters26parameter規(guī)范；范圍。of life’s possibilities.

[6] The act of traveling is an impossibly broad category: it can encompass27encompass包含。both the death march28死亡行軍，典出二戰(zhàn)太平洋戰(zhàn)場。在（菲律賓）巴丹半島上的美菲守軍與日軍激戰(zhàn)4個月，因缺乏支援與接濟，被迫投降。近8萬名戰(zhàn)俘被押解到100公里外的戰(zhàn)俘營，一路無食無水，又遭刺死、槍殺，死亡過半。and the cruise ship. Travel has no inherent29inherent固有的；內(nèi)在的。moral character, no necessary outcome. It can be precious or worthless, productive or destructive. It can be ennobling30ennoble使變得高尚。or self-satisfied. The returns can be only as good as what we offer of ourselves in the process. So what distinguishes meaningful, fruitful travel from mere tourism? What turns travel into a quest rather than self-serving31self-serving只為個人打算的；一心謀私利的。escapism?

[7] George Steiner wrote that “human beings need to learn to be each other’s guests on this small planet.” We usually focus on the ethical322 ethical倫理的；合乎道德的。imperative33imperative必要的事。of hospitality, on the obligation to be a generous host. When we travel, though,we are asking for hospitality. There’s great vulnerability in this. It also requires considerable strength. To be a good guest—like being a good host—one needs to be secure in one’s own premises344 premise住宅；房屋（及其附屬基地、建筑等）。: where you stand, who you are. This means we tend to romanticize355 romanticize使浪漫化。travel as a lonely pursuit. In fact,a much deeper virtue366 virtue優(yōu)秀品質(zhì)；良好習(xí)慣。arises from the demands it makes on us as social beings.

[8] Travel is a search for meaning, not only in our own lives, but also in the lives of others. The humility required for genuine travel is exactly what is missing from its opposite extreme, tourism.

[9] Modern tourism does not promise transformation but rather the possibility of leaving home and coming back without any signi fi cant change or challenge.Tourists may enjoy the visit only be-cause it is short. The memory of it, the retelling, will always be better. Whereas travel is about the unexpected, about giving oneself over to disorientation37disorientation迷失方向；迷惑。,tourism is safe, controlled and predetermined38predetermined預(yù)先決定的。. We take a vacation, not so much to discover a new landscape, but to fi nd respite39respite稍事休息；解脫。from our current one, an antidote40antidote解毒藥；〈喻〉矯正法。to routine.

[10] There are still traces of the pilgrimage, even in tourism, though they have become warped41warped歪曲的；〈非正式〉反常的。and solipsistic42solipsistic我論的；自我中心。.Holy seekers go looking for oracles,tombs, sites of revelation. Tourists like to visit ruins, empty churches, battlefields, memorials. Tourist kitsch43kitsch投人所好的；迎合低級趣味的。depends on a sterilized44sterilize消毒。version of history and a smug45smug自命不凡的。assurance that all of our stories of the past are ultimately redemptive46redemptive救贖的?！猠ven if it is only the tourists’ false witness that redeems them.There’s no seeking required, and no real challenge, because the emotional voyage is preprogrammed. The world has become a frighteningly small place.

[11] The planet’s size hasn’t changed,of course, but our outsize egos have shrunk477 shrink收縮；減少。it dramatically. We might feel we know our own neighborhood, our own city, our own country, yet we stillknow so little about other individuals,what distinguishes them from us, how they make their habitat into home.

[12] This lack of awareness is even more pronounced when it comes to different cultures. The media bombards48bombard一下子拋給；提供過多信息。us with images from far-away places,making distant people seem less foreign, more relatable49relatable有關(guān)聯(lián)的。to us, less threatening. It’s a mirage, obviously. The kind of travel to which we aspire should tolerate uncertainty and discomfort. It isn’t about pain or excessive strain—travel doesn’t need to be an extreme sport—but we need to permit ourselves to be clumsy50clumsy笨拙的；無技巧的。, inexpert and even a bit lonely.We might never understand travel as our ancestors did: our world is too open,relativistic51relativistic相對性的。, secular52secular世俗的。, demystified53demystify弄清楚，解開……的謎團。.But we will need to reclaim54reclaim取回。some notion of the heroic: a quest for communion555 communion（思想感情的）交流，交融。and, ultimately, self-knowledge.

[13] Our wandering is meant to lead back toward ourselves. This is the paradox56paradox悖論。: we set out on adventures to gain deeper access to ourselves; we travel to transcend our own limitations. Travel should be an art through which our restlessness fi nds expression. We must bring back the idea of travel as a search. ■

是什么力量驅(qū)使我們離開家、旅行到其他地方？著名旅行作家布魯斯·查特文把游牧生活描寫成一種“根深蒂固的沖動”，深深植根于人類的內(nèi)心?，F(xiàn)代社會的流動不息表明：相對繁榮的生活并沒有讓我們安定下來。聯(lián)合國機構(gòu)世界旅游組織2011年發(fā)布的全球游客總量接近十億人次。如今約有兩億人居住在出生國之外的地方。

[2]這種大規(guī)模的流動——不管是臨時還是永久性的人口遷移——如同互聯(lián)網(wǎng)、全球貿(mào)易或其他社會政治動態(tài)一樣，是現(xiàn)代社會的根本。顯然，我們共同面臨的很多最棘手的社會問題，如城市化、環(huán)境損耗、資源稀缺，當然還有移民，都與我們的流動性直接相關(guān)。移民就是沒有返程票的旅客。

[3]在《圣經(jīng)》中，人類旅行始于一次驅(qū)逐。上帝的選民也是注定要漂泊一生的人，不僅流浪，還會反思：我們?yōu)楹伪涣鞣牛考以谀睦?？這種破裂的關(guān)系能否修復(fù)？《吉爾伽美什》、冰島傳說和《奧德賽》等無一例外記錄了主人公的流浪生活。但是，他們對旅行的理解與現(xiàn)代人有所不同。他們踏上具有神話意義的行程——前現(xiàn)代關(guān)于旅行的作品既不將其看作休閑，也不把它視為自我提升。如今，我們對待旅行的看法不再受縛于原始意象，轉(zhuǎn)而依托我們自己那些平淡無奇的旅程。

[4]對我們當中那些最幸運的人來說，旅行已成慣例，主要是為娛樂和豐富自我。我們把旅行變成一樁稀松平常的事情，消除了它的莊嚴寓意。我們把它發(fā)展成一門生意：一門關(guān)于行走的生意。驅(qū)使我們上路的原因多種多樣，卻不再是神諭、朝圣或眾神。旅行就是一種離開的沖動，不論是哪兒，換個地方就行。

[5]圣奧古斯丁認為，“由于上帝為自身造出人類，我們的內(nèi)心是躁動不安的，除非皈依于他”。我們經(jīng)常把不安看成是一種病，因而迫切需要回歸restless（不安）的原始含義——“攪動不止，渴望行動”——使之表達我們對他者的好奇，突破自身環(huán)境的局限，探索外部世界。迷失不是一件壞事。不清楚身處何地，有什么東西可吃，不會說當?shù)卣Z言，無疑都會讓我們感到焦慮且不安。但是，焦慮也是一種常態(tài)，伴隨每一個人發(fā)現(xiàn)生活多種可能的探索之旅。

[6]從死亡行軍到游輪觀光，旅行是一個難以置信的寬廣范疇，沒有內(nèi)在的道德屬性，也不保證任何必然結(jié)果。這種經(jīng)歷可能彌足珍貴，也可能微不足道；可能帶來收獲，也可能造成破壞。它可以使人變得高尚，或感到自我滿足。旅行的回報取決于我們在這一過程中對于自身的付出。如何把意義非凡、富有成效的旅行與單純的旅游觀光區(qū)分開來？是什么把旅行變成一種探索，而非滿足一己之利的逃避行為？

[7]喬治·斯坦納寫道，“在這個小星球上，人類需要學(xué)會彼此間互為客人?！蔽覀兛偸菑娬{(diào)待客之道，強調(diào)有義務(wù)做寬厚大方的主人。但當我們旅行時，我們要求受到款待。這當中有很大的脆弱性，也需要很強的力量。要成為一個好的客人，就像做一個好的主人一樣，必須確立屬于自己的地方：你身處何處？你是誰？這意味著我們易于把旅行浪漫化為一種孤獨的追尋。實際上，旅行對我們這些社會人提出的要求可以讓我們養(yǎng)成深厚的美德。

[8]旅行是一種對意義的探索，不僅是在自己生活中，而且也涉及他人生活。真正的旅行要求謙遜，而這恰恰是處在其對立面的旅游所欠缺的。

[9]現(xiàn)代旅游不能促使人轉(zhuǎn)變，它只是讓人有可能離開家再返回，其間無須經(jīng)歷任何顯著變化或挑戰(zhàn)。恰恰因為行程短暫，游客會很享受這段時光。回憶或重溫這段旅程總是更美妙。旅行是出乎意料，是讓自我迷失；而旅游則是安全的，受控的和預(yù)先定制的。我們?nèi)バ菁?，并不是為了發(fā)現(xiàn)一處新的風(fēng)景，只是為了從時下境況中暫時解脫，打破常規(guī)而已。

[10]即便在旅游中，朝圣的蹤跡依舊可見，盡管已變得扭曲且唯我。尋道者搜尋神諭、古墓和天啟圣地，觀光客喜歡參觀遺跡、空置的教堂、古戰(zhàn)場和紀念碑。迎合游客的媚俗景點依賴“凈化”的歷史，自以為是地宣稱一切歷史故事都具有救贖性——其實只是從游客錯誤的見證中得到救贖而已。旅游無須探索，沒有真正的挑戰(zhàn)，因為情感歷程都已預(yù)先設(shè)定。它把這個世界變小了，小到令人震驚。

[11]地球大小沒有變化，但是人類的狂妄自大卻讓它大幅縮小。我們自以為了解自己的社區(qū)、自己的城市、自己的國家，但是我們對其他個體幾乎一無所知，不知道他們與我們有何不同，也不知道他們?nèi)绾伟褩硖幐脑斐杉摇?/p>

[12]當涉及不同文化時，這種意識上的不足更是顯而易見。媒體上充斥著來自遙遠地方的形象，讓遠方的人看起來不再異樣，更加可親，少了些威脅。顯然，這是一種幻覺。我們渴望的那種旅行應(yīng)能容忍不確定性和不適。它并不意味著痛苦或負擔過度——旅行不需要成為一項極限運動——但我們應(yīng)當允許自己顯得笨拙、不熟練，甚至有點孤獨。我們可能永遠無法像祖先那樣參透旅行：我們的世界過于開放，趨于相對，極其世俗，神秘感盡失。但是，我們需要重拾史詩的理念：（在旅行中）尋求交融，最終發(fā)現(xiàn)自我。

[13]我們的漂泊意在回歸自我。吊詭的是：我們開啟冒險是為了更接近自我，在旅行中超越自身局限。旅行應(yīng)該是一門藝術(shù)，通過它，我們的不安得以表達。我們必須重新把旅行看成一種探索。 □

Reclaiming Travel

ByIlan Stavans&Joshua Ellison

（譯者單位：南京航空航天大學(xué)外國語學(xué)院）