前言：一篇好文章的誕生，需要你不斷地搜集資料、整理思路，本站小編為你收集了豐富的守財(cái)奴主題范文，僅供參考，歡迎閱讀并收藏。
The servant said nothing, but did his work the second year as he had done before, and when at the end of this year he again received no wages, he still stayed on without complaining. When the third year had passed, the master thought it over, then put his hand into his pocket, but pulled out nothing.
However, this time the servant said, “Master, I have served you honestly for three years. Be so good as to give me what by rights I have coming to me. I would like to be on my way and see something else of the world.”
“Yes, my good servant,” answered the old miser,“you have served me without complaint, and you shall be kindly rewarded.”
With this he put his hand into his pocket, then counted out three hellers one at a time, saying, “There, you have a heller for each year. That is a large and generous reward. Only a few masters would pay you this much.”
The good servant, who understood little about money, put his wealth into his pocket, and thought, “Ah, now that I have a full purse, why should I worry and continue to plague myself with hard work?”
So he set forth, uphill and down, singing and jumping for joy.
Now it came to pass that as he was passing by a thicket a little dwarf stepped out, and called to him,“Where are you headed, Brother Merry? You don’t seem to be burdened down with cares.”
“Why should I be sad?” answered the servant.“I have everything I need. Three years’ wages are jingling in my pocket.”
“How much is your treasure?” the dwarf asked him.
“How much? Three hellers in real money, precisely counted.”
“Listen,” said the dwarf, “I am a poor and needy man. Give me your three hellers. I can no longer work, but you are young and can easily earn your bread.”
Now because the servant had a good heart and felt pity for the dwarf, he gave him his three hellers, saying,“In God’s name, I won’t miss them.”
Then the dwarf said, “Because I see that you have a good heart I will grant you three wishes, one for each heller. They shall all be fulfilled.”
“Aha,” said the servant.“You are a miracle worker. Well, then, if it is to be so, first of all I wish for a blowpipe that will hit everything I aim at; second, for a fiddle, that when I play it, anyone who hears it will have to dance; and third, that whenever I ask a favor of anyone, it will be granted.”
“You shall have all that,” said the dwarf. He reached into the bush, and what do you think, there lay a fiddle and a blowpipe, all ready, just as if they had been ordered. He gave them to the servant, saying, “No one will ever be able to deny any request that you might make.”
“What more could my heart desire?” said the servant to himself, and went merrily on his way.
Soon afterward he met a Jew with a long goatee, who was standing listening to a bird singing high up in the top of a tree.
“One of God’s own miracles,” he shouted, “that such a small creature should have such a fearfully loud voice. If only it were mine! If only someone would sprinkle some salt on its tail!”
“If that is all you want,” said the servant,“then the bird shall soon be down here.” He took aim, hit it precisely, and the bird fell down into a thorn hedge.
“Rogue,” he said to the Jew, “Go and fetch the bird out for yourself.”
“My goodness,” said the Jew, “don’t call me a rogue, sir, but I will be the dog and get the bird out for myself. After all, you’re the one who shot it.”
Then he lay down on the ground and began crawling into the thicket. When he was in the middle of the thorns, the good servant could not resist the temptation to pick up his fiddle and begin to play.
The Jew’s legs immediately began to move, and he jumped up. The more the servant fiddled the better went the dance. However, the thorns ripped apart the Jew’s shabby coat, combed his beard, and pricked and pinched him all over his body.
“My goodness,” cried the Jew, “what do I want with your fiddling? Stop playing, sir. I don’t want to dance.”
But the servant did not listen to him, and thought,“You have fleeced people often enough, and now the thorn hedge shall do the same to you.” He began to play all over again, so that the Jew had to jump even higher, leaving scraps from his coat hanging on the thorns.
“Oh, woe is me!” cried the Jew. “I will give the gentleman anything he asks, if only he quits fiddling, even a purse filled with gold.”
“If you are so generous,” said the servant,“then I will stop my music. But I must praise the singular way that you dance to it.” Then he took his purse he went on his way.
The Jew stood there quietly watching the servant until he was far off and out of sight, and then he screamed out with all his might, “You miserable musician, you beer-house fiddler! Wait until I catch you alone. I will chase you until you wear the soles off your shoes. You ragamuffin, just put a groschen in your mouth, so that you will be worth six hellers.” He continued to curse as fast as he could speak. As soon as he had thus refreshed himself a little, and caught his breath again, he ran into the town to the judge.
“Judge, sir,” he said, “Oh, woe is me! See how a godless man has robbed me and abused me on the open road. A stone on the ground would feel sorry for me. My clothes are ripped into shreds. My body is pricked and scratched to pieces. And what little I owned has been taken away with my purse―genuine ducats, each piece more beautiful than the others. For God’s sake, let the man be thrown into prison.”
The judge asked, “Was it a soldier who cut you up like that with his saber?”
“God forbid,” said the Jew. “He didn’t have a naked dagger, but rather a blowpipe hanging from his back, and a fiddle from his neck. The scoundrel can easily be recognized.”
The judge sent his people out after him. They found the good servant, who had been walking along quite slowly. And they found the purse with the money on him as well.
When he was brought before the judge he said,“I did not touch the Jew, nor take his money. He offered it to me freely, so that I would stop fiddling, because he could not stand my music.”
“God forbid!” cried the Jew.“He is reaching for lies like flies on the wall.”
The judge did not believe his story, and said,“That is a poor excuse. No Jew would do that.” And because he had committed robbery on the open road, the good servant was sentenced to the gallows.
As he was being led away, the Jew screamed after him, “You good-for-nothing. You dog of a musician. Now you will receive your well earned reward.”
The servant walked quietly up the ladder with the hangman, but on the last rung he turned around and said to the judge,“Grant me just one request before I die.”
“Yes,” said the judge, “if you do not ask for your life.”
“I do not ask for life,” answered the servant, “but let me play my fiddle one last time.”
The Jew cried out miserably, “For God’s sake, do not allow it! Do not allow it!”
But the judge said, “Why should I not grant him this short pleasure? It has been promised to him, and he shall have it.” In any event, he could not have refused because of the gift that had been bestowed on the servant.
The Jew cried, “Oh, woe is me! Tie me up. Tie me up tightly.”
The good servant took his fiddle from his neck, and made ready. As he played the first stroke, they all began to quiver and shake: the judge, the clerks, and the court officials. The rope fell out of the hand of the one who was going to tie up the Jew.
At the second stroke they all lifted their legs. The hangman released the good servant and made ready to dance.
At the third stroke everyone jumped up and began to dance. The judge and the Jew were out in front and were the best at jumping. Soon everyone who had gathered in the marketplace out of curiosity was dancing with them, old and young, fat and thin, all together with each other. Even the dogs that had run along with the crowd stood up on their hind legs and hopped along as well. The longer he played, the higher the dancers jumped, until they were knocking their heads together and crying out terribly.
Finally the judge, quite out of breath, shouted,“I will give you your life, but just stop fiddling.”
The good servant listened to this, then took his fiddle, hung it around his neck again, and climbed down the ladder. He went up to the Jew, who was lying upon the ground gasping for air, and said,“You rogue, now confess where you got the money, or I will take my fiddle off my neck and begin to play again.”
“I stole it. I stole it,” he cried. “But you have honestly earned it.”
With that the judge had the Jew led to the gallows and hanged as a thief.
一個(gè)農(nóng)場(chǎng)主有一個(gè)忠誠(chéng)的仆人，這個(gè)仆人辛辛苦苦地給他干了三年的活，而他卻沒(méi)有給仆人付過(guò)任何工錢(qián)。最后仆人打定主意，如果農(nóng)場(chǎng)主再不付給他工錢(qián)，他就不再干下去了。
他找到農(nóng)場(chǎng)主說(shuō)：“我為你勤勤懇懇地做了這么久的事，相信你會(huì)根據(jù)我的勞動(dòng)付給我應(yīng)得的工錢(qián)?！鞭r(nóng)場(chǎng)主是一個(gè)極其吝惜的守財(cái)奴，他知道這個(gè)仆人頭腦非常簡(jiǎn)單，所以，只拿出三便士給他，也就是一年一便士的工錢(qián)?？蓱z的仆人竟以為這是一筆大數(shù)目的錢(qián)財(cái)，自言自語(yǔ)地說(shuō)：“我為什么還要在這兒拚命干活，還要在生活這么差的地方待下去呢？我現(xiàn)在可以到外面廣闊的世界里去游玩，去尋找自己的快樂(lè)呀！”說(shuō)完，他把錢(qián)放進(jìn)自己的錢(qián)袋里，離開(kāi)了農(nóng)莊，開(kāi)始了他的漫游旅程。
一天，當(dāng)他翻過(guò)山嶺，獨(dú)自又唱又跳地走在一片田野上時(shí)，他遇到了一個(gè)小矮人。小矮人問(wèn)他是什么事使得他這么高興愉快，他回答說(shuō)：“嗨！為什么要愁眉苦臉呢？我身體健康，口袋里有我三年儲(chǔ)蓄的一大筆工錢(qián)，還有什么好擔(dān)心的呢？”小矮人說(shuō)道：“到底有多少錢(qián)呀？”仆人回答道：“整整三便士。”小矮人試探道：“我太窮困了，真希望你能把那些錢(qián)給我?！逼腿诵牡睾苌屏迹吹剿麄€(gè)子這么矮，的確是個(gè)貧困的樣子，對(duì)他很同情，就把自己的錢(qián)都給了他。作為回報(bào)，小矮人對(duì)他說(shuō)：“你有這么一顆善良的心，我將滿足你三個(gè)愿望――一便士一個(gè)，你喜歡什么就選擇什么?！逼腿撕芨吲d自己交上了好運(yùn)，說(shuō)道：“我喜歡的東西很多，但并不是錢(qián)。第一，我要一張弓，用這張弓，任何被我瞄準(zhǔn)的東西都會(huì)掉下來(lái);第二，我要一架小提琴，當(dāng)我演奏時(shí)，每個(gè)聽(tīng)到琴聲的人都會(huì)跳起舞來(lái);第三，我希望每個(gè)人都會(huì)滿足我提出的要求。”小矮人說(shuō)他就會(huì)有他希望的東西，說(shuō)完，就像變戲法似地拿出一副弓箭和一架小提琴給了他，然后就不見(jiàn)了。
誠(chéng)實(shí)的仆人懷著驚奇而又興奮的心情上路了。要是說(shuō)他前一陣子是十分快樂(lè)的話，那他現(xiàn)在可以說(shuō)是一百分的快樂(lè)，他唱得比剛才更歡，跳得更起勁了。不久，他遇見(jiàn)了一個(gè)老守財(cái)奴，在他們相遇的地方有一棵樹(shù)，樹(shù)梢的嫩枝上站著一只鳥(niǎo)兒，鳥(niǎo)兒叫得正歡。守財(cái)奴說(shuō)道：“喲！多么漂亮的鳥(niǎo)?。∫悄苜I(mǎi)到這樣一只鳥(niǎo)，花多少錢(qián)我也愿意。”仆人聽(tīng)見(jiàn)后說(shuō)道：“如果真是這樣，我很快就會(huì)要它下來(lái)?！闭f(shuō)罷，他舉起他的弓，望上瞄準(zhǔn)，那鳥(niǎo)兒馬上掉下來(lái)落進(jìn)了樹(shù)下的灌木叢中。守財(cái)奴一見(jiàn)，也不談錢(qián)的事，馬上爬進(jìn)樹(shù)叢中去找鳥(niǎo)兒，但他剛剛爬到里面時(shí)，仆人拿起小提琴拉了起來(lái)。隨著琴聲的傳出，守財(cái)奴開(kāi)始跳起舞來(lái)，他在樹(shù)叢中跳來(lái)跳去，越跳越高，樹(shù)叢中的荊棘很快就鉤破了他的衣裳，使他渾身的衣裳都成了破布條，身上也被劃破，傷痕累累，鮮血淋漓。守財(cái)奴哭道：“哎喲！看在上帝的份上！大師，大師呀！請(qǐng)別再拉小提琴了，我做了什么要遭受這份罪啊？”仆人說(shuō)道：“你吝嗇小氣，剝削了許許多多的貧窮人們，這只是你得到的報(bào)應(yīng)?！闭f(shuō)完，他拉起了另一首曲子。守財(cái)奴開(kāi)始哀求他，答應(yīng)給他錢(qián)，讓他能停止跳舞、爬出樹(shù)叢。但他卻又不肯多給錢(qián)。
仆人就把琴聲拉得更響了，守財(cái)奴跟著跳得越來(lái)越劇烈，出的錢(qián)也越來(lái)越多，最后他答應(yīng)把錢(qián)袋里的整整一百個(gè)金幣都給仆人，這些金幣都是他剛剛從窮人那兒榨取來(lái)的。當(dāng)仆人看到這么多錢(qián)，說(shuō)道：“我就同意你的請(qǐng)求了。”于是，他拿起錢(qián)袋，收好提琴，高高興興地又踏上了旅途。
仆人一走，守財(cái)奴慢慢地從樹(shù)叢中爬了出來(lái)，他渾身衣不遮體，一副凄凄慘慘的樣子，不禁憤恨不已，開(kāi)始考慮起怎樣進(jìn)行報(bào)復(fù)來(lái)，他要用奸計(jì)來(lái)對(duì)付仆人。最后他跑到法官那里，控告說(shuō)有一個(gè)惡棍強(qiáng)迫他進(jìn)行交易，騙搶了他的錢(qián)財(cái)，這個(gè)家伙的背后掛著一張弓，脖子上挎著一架小提琴。法官聽(tīng)了，派出巡警到處去找，說(shuō)不管在哪里找到都要把他帶到法庭來(lái)。巡警們不久就抓到了這個(gè)仆人，并把他帶到了法庭，要對(duì)他進(jìn)行審判。
守財(cái)奴開(kāi)始了他的控告，說(shuō)仆人騙搶了他的錢(qián)財(cái)。仆人分辯說(shuō)：“不是這樣，事實(shí)是我為你演奏一首曲子后你給我的報(bào)酬。”但是法官說(shuō)這是不可能的事情，駁回了仆人的辯護(hù)詞，判了他絞刑，草草地將這個(gè)案子結(jié)了。
仆人被帶了出去，但當(dāng)他站在絞刑架臺(tái)子上時(shí)，他說(shuō)道：“法官大人，請(qǐng)答應(yīng)我最后一個(gè)心愿?！狈ü倩卮鹫f(shuō)：“只要你的要求不是赦免你，我都可以答應(yīng)。”“我不是要求你赦免我，只是想請(qǐng)你允許我最后演奏一次小提琴?！笔刎?cái)奴一聽(tīng)，大叫道：“啊，不！不！看在上帝的份上，千萬(wàn)不要聽(tīng)他演奏！千萬(wàn)不要讓他演奏！”法官卻說(shuō)道：“就讓他演奏吧，他很快就會(huì)演奏完的?！逼鋵?shí)，這完全是小矮人送給他的第三件禮物，沒(méi)有人能夠拒絕他的要求。
Jacob and Wilhelm Grimm
Once upon a time there was a rich man who had a servant who served him diligently1 and honestly. Every morning he was the first one out of bed, and at night the last one to go to bed. Whenever there was a difficult job that nobody wanted to do, he was always the first to volunteer. He never complained at any of this, but was contented2 with everything and always happy.
When his year was over, his master gave him no wages, thinking, "That is the smartest thing to do, for it will save me something. He won't leave me, but will gladly stay here working for me."
The servant said nothing, but did his work the second year as he had done before, and when at the end of this year he again received no wages, he still stayed on without complaining. When the third year had passed, the master thought it over, then put his hand into his pocket, but pulled out nothing.
However, this time the servant said, "Master, I have served you honestly for three years. Be so good as to give me what by rights I have coming to me. I would like to be on my way and see something else of the world."
"Yes, my good servant," answered the old miser3, "you have served me without complaint, and you shall be kindly4 rewarded."
With this he put his hand into his pocket, then counted out three hellers one at a time, saying, "There, you have a heller for each year. That is a large and generous reward. Only a few masters would pay you this much."
The good servant, who understood little about money, put his wealth into his pocket, and thought, "Ah, now that I have a full purse, why should I worry and continue to plague myself with hard work?"
So he set forth5, uphill and down, singing and jumping for joy.
Now it came to pass that as he was passing by a thicket6 a little dwarf7 stepped out, and called to him, "Where are you headed, Brother Merry? You don't seem to be burdened down with cares."
"Why should I be sad?" answered the servant. "I have everything I need. Three years' wages are jingling8 in my pocket.
"How much is your treasure?" the dwarf asked him.
"How much? Three hellers in real money, precisely9 counted."
"Listen," said the dwarf, "I am a poor and needy10 man. Give me your three hellers. I can no longer work, but you are young and can easily earn your bread."
Now because the servant had a good heart and felt pity for the dwarf, he gave him his three hellers, saying, "In God's name, I won't miss them."
Then the dwarf said, "Because I see that you have a good heart I will grant you three wishes, one for each heller. They shall all be fulfilled."
"Aha," said the servant. "You are a miracle worker. Well, then, if it is to be so, first of all I wish for a blowpipe that will hit everything I aim at; second, for a fiddle11, that when I play it, anyone who hears it will have to dance; and third, that whenever I ask a favor of anyone, it will be granted."
"You shall have all that," said the dwarf. He reached into the bush, and what do you think, there lay a fiddle and a blowpipe, all ready, just as if they had been ordered. He gave them to the servant, saying, "No one will ever be able to deny any request that you might make."
"What more could my heart desire?" said the servant to himself, and went merrily on his way.
Soon afterward12 he met a Jew with a long goatee, who was standing13 listening to a bird singing high up in the top of a tree.
"One of God's own miracles," he shouted, "that such a small creature should have such a fearfully loud voice. If only it were mine! If only someone would sprinkle some salt on its tail!"
"If that is all you want," said the servant, "then the bird shall soon be down here." He took aim, hit it precisely, and the bird fell down into a thorn hedge.
"Rogue14," he said to the Jew, "Go and fetch the bird out for yourself."
"My goodness," said the Jew, "don't call me a rogue, sir, but I will be the dog and get the bird out for myself. After all, you're the one who shot it."
Then he lay down on the ground and began crawling into the thicket. When he was in the middle of the thorns, the good servant could not resist the temptation to pick up his fiddle and begin to play.
The Jew's legs immediately began to move, and he jumped up. The more the servant fiddled15 the better went the dance. However, the thorns ripped apart the Jew's shabby coat, combed his beard, and pricked16 and pinched him all over his body.
"My goodness," cried the Jew, "what do I want with your fiddling17? Stop playing, sir. I don't want to dance."
But the servant did not listen to him, and thought, "You have fleeced people often enough, and now the thorn hedge shall do the same to you." He began to play all over again, so that the Jew had to jump even higher, leaving scraps18 from his coat hanging on the thorns.
"Oh, woe19 is me!" cried the Jew. "I will give the gentleman anything he asks, if only he quits fiddling, even a purse filled with gold."
"If you are so generous," said the servant, "then I will stop my music. But I must praise the singular way that you dance to it." Then he took his purse he went on his way.
The Jew stood there quietly watching the servant until he was far off and out of sight, and then he screamed out with all his might, "You miserable20 musician, you beer-house fiddler! Wait until I catch you alone. I will chase you until you wear the soles off your shoes. You ragamuffin, just put a groschen in your mouth, so that you will be worth six hellers." He continued to curse as fast as he could speak. As soon as he had thus refreshed himself a little, and caught his breath again, he ran into the town to the judge.
"Judge, sir," he said, "Oh, woe is me! See how a godless man has robbed me and abused me on the open road. A stone on the ground would feel sorry for me. My clothes are ripped into shreds21. My body is pricked and scratched to pieces. And what little I owned has been taken away with my purse —— genuine ducats, each piece more beautiful than the others. For God's sake, let the man be thrown into prison."
The judge asked, "Was it a soldier who cut you up like that with his saber?"
"God forbid," said the Jew. "He didn't have a naked dagger22, but rather a blowpipe hanging from his back, and a fiddle from his neck. The scoundrel can easily be recognized."
The judge sent his people out after him. They found the good servant, who had been walking along quite slowly. And they found the purse with the money on him as well.
When he was brought before the judge he said, "I did not touch the Jew, nor take his money. He offered it to me freely, so that I would stop fiddling, because he could not stand my music."
"God forbid!" cried the Jew. "He is reaching for lies like flies on the wall."
The judge did not believe his story, and said, "That is a poor excuse. No Jew would do that." And because he had committed robbery on the open road, the good servant was sentenced to the gallows23.
As he was being led away, the Jew screamed after him, "You good-for-nothing. You dog of a musician. Now you will receive your well earned reward."
The servant walked quietly up the ladder with the hangman, but on the last rung he turned around and said to the judge, "Grant me just one request before I die."
"Yes," said the judge, "if you do not ask for your life."
"I do not ask for life," answered the servant, "but let me play my fiddle one last time."
The Jew cried out miserably24, "For God's sake, do not allow it! Do not allow it!"
But the judge said, "Why should I not grant him this short pleasure? It has been promised to him, and he shall have it." In any event, he could not have refused because of the gift that had been bestowed25 on the servant.
The Jew cried, "Oh, woe is me! Tie me up. Tie me up tightly."
The good servant took his fiddle from his neck, and made ready. As he played the first stroke, they all began to quiver and shake: the judge, the clerks, and the court officials. The rope fell out of the hand of the one who was going to tie up the Jew.
At the second stroke they all lifted their legs. The hangman released the good servant and made ready to dance.
At the third stroke everyone jumped up and began to dance. The judge and the Jew were out in front and were the best at jumping. Soon everyone who had gathered in the marketplace out of curiosity was dancing with them, old and young, fat and thin, all together with each other. Even the dogs that had run along with the crowd stood up on their hind26 legs and hopped27 along as well. The longer he played, the higher the dancers jumped, until they were knocking their heads together and crying out terribly.
Finally the judge, quite out of breath, shouted, "I will give you your life, but just stop fiddling."
The good servant listened to this, then took his fiddle, hung it around his neck again, and climbed down the ladder. He went up to the Jew, who was lying upon the ground gasping28 for air, and said, "You rogue, now confess where you got the money, or I will take my fiddle off my neck and begin to play again."
"I stole it. I stole it," he cried. "But you have honestly earned it."
With that the judge had the Jew led to the gallows and hanged as a thief.
一個(gè)農(nóng)場(chǎng)主有一個(gè)忠誠(chéng)的仆人，這個(gè)仆人辛辛苦苦地給他干了三年的活，而他卻沒(méi)有給仆人付過(guò)任何工錢(qián)。最后仆人打定主意，如果農(nóng)場(chǎng)主再不付給他工錢(qián)，他就不再干下去了。
他找到農(nóng)場(chǎng)主說(shuō)：“我為你勤勤懇懇地做了這么久的事，相信你會(huì)根據(jù)我的勞動(dòng)付給我應(yīng)得的工錢(qián)。”農(nóng)場(chǎng)主是一個(gè)極其吝惜的守財(cái)奴，他知道這個(gè)仆人頭腦非常簡(jiǎn)單，所以，只拿出三便士給他，也就是一年一便士的工錢(qián)?？蓱z的仆人竟以為這是一筆大數(shù)目的錢(qián)財(cái)，自言自語(yǔ)地說(shuō)：“我為什么還要在這兒拚命干活，還要在生活這么差的地方待下去呢？我現(xiàn)在可以到外面廣闊的世界里去游玩，去尋找自己的快樂(lè)呀！”說(shuō)完，他把錢(qián)放進(jìn)自己的錢(qián)袋里，離開(kāi)了農(nóng)莊，開(kāi)始了他的漫游旅程。
一天，當(dāng)他翻過(guò)山嶺，獨(dú)自又唱又跳地走在一片田野上時(shí)，他遇到了一個(gè)小矮人。小矮人問(wèn)他是什么事使得他這么高興愉快，他回答說(shuō)：“嗨！為什么要愁眉苦臉呢？我身體健康，口袋里有我三年儲(chǔ)蓄的一大筆工錢(qián)，還有什么好擔(dān)心的呢？”小矮人說(shuō)道：“到底有多少錢(qián)呀？”仆人回答道：“整整三便士。”小矮人試探道：“我太窮困了，真希望你能把那些錢(qián)給我。”仆人心地很善良，看到他個(gè)子這么矮，的確是個(gè)貧困的樣子，對(duì)他很同情，就把自己的錢(qián)都給了他。作為回報(bào)，小矮人對(duì)他說(shuō)：“你有這么一顆善良的心，我將滿足你三個(gè)愿望——一便士一個(gè)，你喜歡什么就選擇什么。”仆人很高興自己交上了好運(yùn)，說(shuō)道：“我喜歡的東西很多，但并不是錢(qián)。第一，我要一張弓，用這張弓，任何被我瞄準(zhǔn)的東西都會(huì)掉下來(lái)；第二，我要一架小提琴，當(dāng)我演奏時(shí)，每個(gè)聽(tīng)到琴聲的人都會(huì)跳起舞來(lái)；第三，我希望每個(gè)人都會(huì)滿足我提出的要求。”小矮人說(shuō)他就會(huì)有他希望的東西，說(shuō)完，就像變戲法似地拿出一副弓箭和一架小提琴給了他，然后就不見(jiàn)了。
誠(chéng)實(shí)的仆人懷著驚奇而又興奮的心情上路了。要是說(shuō)他前一陣子是十分快樂(lè)的話，那他現(xiàn)在可以說(shuō)是一百分的快樂(lè)，他唱得比剛才更歡，跳得更起勁了。不久，他遇見(jiàn)了一個(gè)老守財(cái)奴，在他們相遇的地方有一棵樹(shù)，樹(shù)梢的嫩枝上站著一只鳥(niǎo)兒，鳥(niǎo)兒叫得正歡。守財(cái)奴說(shuō)道：“喲！多么漂亮的鳥(niǎo)啊！要是能買(mǎi)到這樣一只鳥(niǎo)，花多少錢(qián)我也愿意。”仆人聽(tīng)見(jiàn)后說(shuō)道：“如果真是這樣，我很快就會(huì)要它下來(lái)。”說(shuō)罷，他舉起他的弓，望上瞄準(zhǔn)，那鳥(niǎo)兒馬上掉下來(lái)落進(jìn)了樹(shù)下的灌木叢中。守財(cái)奴一見(jiàn)，也不談錢(qián)的事，馬上爬進(jìn)樹(shù)叢中去找鳥(niǎo)兒，但他剛剛爬到里面時(shí)，仆人拿起小提琴拉了起來(lái)。隨著琴聲的傳出，守財(cái)奴開(kāi)始跳起舞來(lái)，他在樹(shù)叢中跳來(lái)跳去，越跳越高，樹(shù)叢中的荊棘很快就鉤破了他的衣裳，使他渾身的衣裳都成了破布條，身上也被劃破，傷痕累累，鮮血淋漓。守財(cái)奴哭道：“哎喲！看在上帝的份上！大師，大師呀！請(qǐng)別再拉小提琴了，我做了什么要遭受這份罪??？”仆人說(shuō)道：“你吝嗇小氣，剝削了許許多多的貧窮人們，這只是你得到的報(bào)應(yīng)。”說(shuō)完，他拉起了另一首曲子。守財(cái)奴開(kāi)始哀求他，答應(yīng)給他錢(qián)，讓他能停止跳舞、爬出樹(shù)叢。但他卻又不肯多給錢(qián)。
仆人就把琴聲拉得更響了，守財(cái)奴跟著跳得越來(lái)越劇烈，出的錢(qián)也越來(lái)越多，最后他答應(yīng)把錢(qián)袋里的整整一百個(gè)金幣都給仆人，這些金幣都是他剛剛從窮人那兒榨取來(lái)的。當(dāng)仆人看到這么多錢(qián)，說(shuō)道：“我就同意你的請(qǐng)求了。”于是，他拿起錢(qián)袋，收好提琴，高高興興地又踏上了旅途。
仆人一走，守財(cái)奴慢慢地從樹(shù)叢中爬了出來(lái)，他渾身衣不遮體，一副凄凄慘慘的樣子，不禁憤恨不已，開(kāi)始考慮起怎樣進(jìn)行報(bào)復(fù)來(lái)，他要用奸計(jì)來(lái)對(duì)付仆人。最后他跑到法官那里，控告說(shuō)有一個(gè)惡棍強(qiáng)迫他進(jìn)行交易，騙搶了他的錢(qián)財(cái)，這個(gè)家伙的背后掛著一張弓，脖子上挎著一架小提琴。法官聽(tīng)了，派出巡警到處去找，說(shuō)不管在哪里找到都要把他帶到法庭來(lái)。巡警們不久就抓到了這個(gè)仆人，并把他帶到了法庭，要對(duì)他進(jìn)行審判。
守財(cái)奴開(kāi)始了他的控告，說(shuō)仆人騙搶了他的錢(qián)財(cái)。仆人分辯說(shuō)：“不是這樣，事實(shí)是我為你演奏一首曲子后你給我的報(bào)酬。”但是法官說(shuō)這是不可能的事情，駁回了仆人的辯護(hù)詞，判了他絞刑，草草地將這個(gè)案子結(jié)了。
仆人被帶了出去，但當(dāng)他站在絞刑架臺(tái)子上時(shí)，他說(shuō)道：“法官大人，請(qǐng)答應(yīng)我最后一個(gè)心愿。”法官回答說(shuō)：“只要你的要求不是赦免你，我都可以答應(yīng)。”“我不是要求你赦免我，只是想請(qǐng)你允許我最后演奏一次小提琴。”守財(cái)奴一聽(tīng)，大叫道：“啊，不！不！看在上帝的份上，千萬(wàn)不要聽(tīng)他演奏！千萬(wàn)不要讓他演奏！”法官卻說(shuō)道：“就讓他演奏吧，他很快就會(huì)演奏完的。”其實(shí)，這完全是小矮人送給他的第三件禮物，沒(méi)有人能夠拒絕他的要求。
首先，在一個(gè)體系內(nèi)部，流出銀行而投入民商兩部門(mén)的貨幣量是單向流動(dòng)的，只會(huì)增加不會(huì)減少，除了沒(méi)收居民或廠商存款并加以銷(xiāo)毀之外，沒(méi)有再流回銀行的可能（指所有權(quán)歸屬）。所謂循環(huán)是數(shù)量不改變的內(nèi)部循環(huán)，整體上不具有“內(nèi)生”和“湮滅”運(yùn)動(dòng)，因此，銀行是經(jīng)濟(jì)的外生機(jī)構(gòu)，貨幣發(fā)行是經(jīng)濟(jì)的外生變量。
其次，然而，價(jià)值流卻不同，因?yàn)閮r(jià)值是人賦予事物的東西，是人的價(jià)值判斷的產(chǎn)物，因此，價(jià)值的主觀性決定了在物品數(shù)量不變的情況下，價(jià)值可以隨時(shí)間而增加或者減少，這就表現(xiàn)為價(jià)值的“內(nèi)生”或“湮滅”運(yùn)動(dòng)。
如果把GDP作為貨幣發(fā)行的依據(jù)，價(jià)值流的有增有減和貨幣流的只增不減就形成一對(duì)內(nèi)在的不協(xié)調(diào)性。就會(huì)出現(xiàn)GDP下降的時(shí)候需要回收封存貨幣，而貨幣一旦發(fā)行是無(wú)法收回的。因此，GDP作為貨幣發(fā)行依據(jù)本身就是有問(wèn)題的。
再次，消費(fèi)品的價(jià)值隨著消費(fèi)活動(dòng)隨同商品一起湮滅，而獲取或接受這種價(jià)值湮滅或轉(zhuǎn)移的勞動(dòng)力的價(jià)值和消費(fèi)量沒(méi)有關(guān)系，即一個(gè)勞動(dòng)力的價(jià)值并不會(huì)因?yàn)樗喑粤藥捉锶舛兴淖儭?/p>
只要銀行不指定本位商品并設(shè)定其價(jià)值量，而采用沒(méi)有“一美元就是一美元”的非本位制貨幣體制，則貨幣量問(wèn)題就是一個(gè)并不存在的偽問(wèn)題。
參照“時(shí)間貨幣”的思路，以勞動(dòng)力的服務(wù)時(shí)間作為“本位商品”。假定一個(gè)國(guó)家的經(jīng)濟(jì)發(fā)展水平按照每年吸納勞動(dòng)力的服務(wù)時(shí)間數(shù)量衡量，比如平均就業(yè)居民的勞動(dòng)時(shí)間為H小時(shí)/年，如果在貨幣發(fā)行的第一年設(shè)定單位勞動(dòng)服務(wù)時(shí)間的貨幣量平均為m元，則總貨幣發(fā)行量為M＝m•H。
在M＝m•H這個(gè)式子當(dāng)中，唯獨(dú)H是可以客觀的測(cè)量的，而H和m是相互決定的，因此是一個(gè)不定解的式子。
一旦設(shè)定m，則一個(gè)居民一天工作八小時(shí)就可以獲取8m的貨幣工資，他就會(huì)考慮如何用8m貨幣安排最低的生活保障，這時(shí)，平均的生活資料需求量水平和這個(gè)貨幣量之間的關(guān)系，就決定了生活資料的價(jià)格水平。
例如，當(dāng)時(shí)一個(gè)人每天需要0.5kg食物，則0.5kg糧食的最高售價(jià)就是8m元，或說(shuō)糧價(jià)是16m元/kg。再高，就養(yǎng)不活一個(gè)勞動(dòng)力了，整體上生產(chǎn)活動(dòng)就無(wú)以為繼了。同樣，如果煤的價(jià)格也可以根據(jù)從采挖到運(yùn)輸、銷(xiāo)售各個(gè)環(huán)節(jié)的勞動(dòng)力用量來(lái)得到其最高價(jià)格水平。而隨后的價(jià)格波動(dòng)完全取決于勞動(dòng)生產(chǎn)率的發(fā)展水平。
這就是說(shuō)，價(jià)格的原始決定是人為的，隨后的發(fā)展變化也是在此基礎(chǔ)上由供求速度變化決定的。
現(xiàn)實(shí)的經(jīng)濟(jì)就是，廠商雇傭居民勞動(dòng)生產(chǎn)足夠全體人口生活的商品，然后給商品人為地定下一個(gè)價(jià)格，這個(gè)價(jià)格就是居民勞動(dòng)力的價(jià)格。比如，雇傭H小時(shí)的居民勞動(dòng)，生產(chǎn)Q數(shù)量的商品，則Hm為居民得到的貨幣數(shù)量，居民用此數(shù)量貨幣購(gòu)買(mǎi)Q數(shù)量的商品，則商品的價(jià)格就是Hm/Q，然后按照以此價(jià)格吸納的勞動(dòng)力價(jià)值從貨幣當(dāng)局得到自己夢(mèng)寐以求的貨幣。
貨幣政策的原則究竟應(yīng)該是恒定價(jià)格水平還是恒定本位商品的價(jià)值？
在宏觀上，供求總是平衡的，除非廠商是非理性的，不顧庫(kù)存信號(hào)盲無(wú)目標(biāo)地生產(chǎn)。實(shí)際上，如果貨幣當(dāng)局的貨幣政策是以所有商品的價(jià)格均衡為目標(biāo)，則必然要窮于應(yīng)付。因此，貨幣當(dāng)局只能選定最基本的商品比如糧食、能源為目標(biāo)，這實(shí)際上又回到了本位商品制上面了。如果糧食和能源的生產(chǎn)是完全自由化、市場(chǎng)化的，那么貨幣當(dāng)局就要能夠準(zhǔn)確獲取生產(chǎn)的信息，以便使得貨幣量和這些基礎(chǔ)商品的數(shù)量對(duì)應(yīng)。
而如果是以恒定本位商品的價(jià)值為原則發(fā)行貨幣，則只要選用數(shù)量恒穩(wěn)的本位商品就可以確定發(fā)行量，比如國(guó)土疆域、居民壽命（時(shí)間）、嚴(yán)格控制的糧食儲(chǔ)備等等。這時(shí)候，物價(jià)會(huì)根據(jù)需求自行調(diào)整并引導(dǎo)資源的合理有效配置。
那種認(rèn)為貨幣當(dāng)局沒(méi)有必要存在的觀點(diǎn)是完全不可取的，因?yàn)樨泿虐l(fā)行之初的人為定價(jià)必須有一個(gè)統(tǒng)一的尺度。否則，就不會(huì)出現(xiàn)統(tǒng)一的貨幣了。最終的貨幣上面會(huì)印制著各種價(jià)值單位，只是一個(gè)以無(wú)數(shù)種商品為計(jì)量標(biāo)準(zhǔn)的欠條，如張三欠李四一斗小麥、王五欠麻六一頭牛等等，這種欠條在債務(wù)結(jié)清時(shí)就會(huì)變成廢紙，而不能成為貨幣。
貨幣當(dāng)局就代表一種穩(wěn)定的信用，而私人機(jī)構(gòu)是很難形成這種信用的。一旦私人機(jī)構(gòu)形成了全民共識(shí)的信用，它也就演變成為了實(shí)質(zhì)性的貨幣當(dāng)局。就像封建社會(huì)的貨幣當(dāng)局其實(shí)就是皇族私人一樣。當(dāng)今的貨幣當(dāng)局是歷史演進(jìn)形成的，而不是一下子造就的，歷史上曾經(jīng)出現(xiàn)過(guò)的各個(gè)諸侯競(jìng)相造幣而使得貨幣成色大打折扣的現(xiàn)象。
一個(gè)有秩序的社會(huì)就是一個(gè)法制社會(huì)，而貨幣當(dāng)局就是經(jīng)濟(jì)領(lǐng)域里的最高執(zhí)法結(jié)構(gòu)，沒(méi)有這個(gè)執(zhí)法機(jī)構(gòu)，經(jīng)濟(jì)秩序必然陷于混亂。即便是貨幣作為純粹的信用符號(hào)，我們也需要在交換時(shí)相互確認(rèn)對(duì)方的信用，如果所有這種確認(rèn)信用的行為都由交換者自己進(jìn)行，總的社會(huì)成本將會(huì)大大增加，因此，貨幣當(dāng)局就起著信用管理的作用，從整體上降低社會(huì)成本。
取消貨幣當(dāng)局試行貨幣私營(yíng)化的建議，其實(shí)就是經(jīng)濟(jì)領(lǐng)域里的無(wú)政府主義思潮。
有人預(yù)期，未來(lái)的“世元”在很大程度上會(huì)以地球陸地面積抑或地球總表面積作為定價(jià)的本位商品。而另一個(gè)可能性是以居民數(shù)量為依據(jù)，即承認(rèn)每一個(gè)居民的生命具有固定的、平等的價(jià)值，體現(xiàn)價(jià)值概念的根本意義。
如果發(fā)行數(shù)量恒定的“世元”面世，按照前面的理論：S1+S2=M，則不再有以貨幣量衡量的經(jīng)濟(jì)增長(zhǎng)問(wèn)題存在，相反，“通縮率”將會(huì)成為一個(gè)值得追求的經(jīng)濟(jì)指標(biāo)。因?yàn)橥s的實(shí)質(zhì)是單位貨幣的購(gòu)買(mǎi)力的增強(qiáng)，即居民的實(shí)際收入水平提高了，原有的收入可以換取更多的消費(fèi)品，也就是生活水平和質(zhì)量提高了。此時(shí)，通縮率的同義詞“物價(jià)下降幅度”將會(huì)是政府值得炫耀的業(yè)績(jī)指標(biāo)。這時(shí)，經(jīng)濟(jì)指標(biāo)和居民生活水平脫節(jié)甚至相反的問(wèn)題也就不再存在了。
實(shí)際上，由于根本的價(jià)值意義是人的生命，而人口數(shù)量短時(shí)期內(nèi)是一個(gè)穩(wěn)定的變量，因此，隨著生產(chǎn)發(fā)展生產(chǎn)越來(lái)越多的商品的話，單位商品對(duì)應(yīng)的生命時(shí)間（命價(jià)——單位商品值幾條命）是越來(lái)越小，也就是說(shuō)，總體上單位商品本質(zhì)上的價(jià)值量是在下降，即通縮。也就是說(shuō)生產(chǎn)力提高意味著單位生命時(shí)間可以生產(chǎn)并消費(fèi)的商品越來(lái)越多，即實(shí)際收入水平增加。亦即就價(jià)值流來(lái)衡量的話，經(jīng)濟(jì)的發(fā)展應(yīng)該表現(xiàn)為總體商品價(jià)格遞減之勢(shì)，而非價(jià)格的穩(wěn)定，更非通漲。假如追求商品總價(jià)值的上升，說(shuō)明脫離了人本思想，把自身的生命看得越來(lái)越淡了，這是不符合人類(lèi)社會(huì)價(jià)值觀的發(fā)展趨勢(shì)的。
炫耀通縮，實(shí)際上就是炫耀生命價(jià)值的提升。
從價(jià)值的本質(zhì)意義來(lái)看和以本位商品為依據(jù)發(fā)行貨幣來(lái)看，都導(dǎo)出固定的結(jié)論：通縮。也就是說(shuō)，不以本位商品為依據(jù)定量發(fā)行貨幣，實(shí)際上違背了人類(lèi)對(duì)生命意義的認(rèn)識(shí)規(guī)律。
貨幣變成一個(gè)純粹的價(jià)值計(jì)量單位，而流通便利性主要依靠貨幣的輔幣結(jié)構(gòu)控制，而隨著貨幣的電子化，輔幣結(jié)構(gòu)問(wèn)題也會(huì)逐漸消失。一座房屋的交易結(jié)果是，買(mǎi)主信用帳戶上的數(shù)字變小了，賣(mài)主電子帳戶上的數(shù)字增加相應(yīng)的一筆，而隨著這種數(shù)字轉(zhuǎn)移房屋的所有權(quán)由賣(mài)主轉(zhuǎn)移到買(mǎi)主。僅此而已。
這時(shí)，人們或許會(huì)因?yàn)檫@種看不見(jiàn)的電子交易而對(duì)拜物教式的貨幣積累感到空虛和迷茫。其實(shí)，就像現(xiàn)在對(duì)于許多富起來(lái)的人一樣，財(cái)富已經(jīng)變成了存折上的數(shù)字游戲。這將極大地挑戰(zhàn)人們的財(cái)富觀念和人生價(jià)值觀念。
要不要完全電子化、信用化的貨幣并不是一件簡(jiǎn)單的事情。宗教存在的價(jià)值在于它有效地緩解了人們對(duì)于生命注定要消亡的恐懼，同樣，貨幣拜物教填充了人們滿足實(shí)際需要之外空虛的精神需求。造出一個(gè)貨幣拜物教來(lái)，使得多少世代的人們沉迷其中，“充實(shí)”地打發(fā)掉自己的生命時(shí)光，這就如同龐大的政府機(jī)構(gòu)同時(shí)也是一個(gè)就業(yè)渠道一樣，并非沒(méi)有其好的一面。對(duì)于各種宗教來(lái)說(shuō)，神、佛或上帝原本存在于人的心中，僅僅是一種信仰，但人們需要使其形式化表面化，因此要造出神靈的雕像和建立供奉雕像的廟堂。不斷地增發(fā)無(wú)法收回的貨幣，也是滿足貨幣拜物教的需要的惟一手段。
因此，只要對(duì)貨幣拜物教存在的合理性不予完全的否認(rèn)，則對(duì)“炫耀通縮的時(shí)代”的企盼目前還只能說(shuō)是“遙望”。不存在為明天的消費(fèi)而節(jié)欲的邏輯。因?yàn)槊魅諒?fù)明日，明日無(wú)窮多，永無(wú)消費(fèi)的理由存在。如果這個(gè)世界上僅有守財(cái)奴一種人，則節(jié)欲就是生活準(zhǔn)則，世界很快就會(huì)進(jìn)入維系基本需求的最低消費(fèi)時(shí)代即完全的通縮時(shí)代。
如果世界上都是及時(shí)行樂(lè)者，而且“樂(lè)”只能從交換中獲取，則經(jīng)濟(jì)注定就是膨脹性的，大家都為消費(fèi)而消費(fèi)，在世上匆匆而過(guò)，一個(gè)加工消耗資源的有機(jī)機(jī)器而已。
問(wèn)題就在于，這個(gè)世界既不是守財(cái)奴的世界也不單純是及時(shí)行樂(lè)者的世界，而是兩種人組成的世界。當(dāng)守財(cái)奴占據(jù)上風(fēng)的時(shí)候，把貨幣看得很重，其它物品看得很輕，需求速度下降，推動(dòng)物價(jià)下降，經(jīng)濟(jì)就進(jìn)入通縮時(shí)代；相反，當(dāng)及時(shí)行樂(lè)者占據(jù)上風(fēng)的時(shí)候，需求速度上升，價(jià)格具有上行趨勢(shì)，經(jīng)濟(jì)就進(jìn)入通脹時(shí)代。（《西方經(jīng)濟(jì)學(xué)的終結(jié)》，張建平，中國(guó)經(jīng)濟(jì)出版社，P141）
“難能可貴”和值得慶幸的是兩種不同的人居然是互補(bǔ)的。守財(cái)奴為了把貨幣當(dāng)局不斷增發(fā)的貨幣斂聚起來(lái)，就要不斷的投資，而投資就是給他人發(fā)工資，而他人如果是今朝有酒今朝醉，就會(huì)及時(shí)把收入（貨幣配發(fā)連同工資收入）花費(fèi)出去，一并返還廠商。經(jīng)濟(jì)的流通恰好可以滿足兩種人的同時(shí)存在——行樂(lè)者和守財(cái)者一起創(chuàng)造財(cái)富，財(cái)富歸行樂(lè)者享用，而被享用的財(cái)富被貨幣當(dāng)局及時(shí)用統(tǒng)一的符號(hào)記錄在叫做貨幣的紙上，滿足守財(cái)奴們的收藏愛(ài)好。
兩種人可以共生的條件之一就是貨幣當(dāng)局要及時(shí)把行樂(lè)者消耗的財(cái)富記錄在案轉(zhuǎn)交給守財(cái)者。
那么，你是愿意做一個(gè)清心寡欲的守財(cái)奴還是做一個(gè)消費(fèi)資源的有機(jī)機(jī)器？
前天看到一則新聞，英國(guó)86歲光棍老漢比爾•阿勒斯布魯克一輩子吝嗇，終生住在一幢破敗不堪的小屋中，每天只吃一碗麥片粥和一個(gè)爛蘋(píng)果。但日前比爾因意外火災(zāi)遇難后，人們竟在他家中發(fā)現(xiàn)了近200萬(wàn)英鎊股票！成為當(dāng)代的守財(cái)奴代表。早在2003年就有一位叫做約瑟夫利克的英國(guó)“守財(cái)奴”住在破爛的屋子、只穿二手衣服，甚至到鄰居家看電視以節(jié)省電費(fèi)。但是約瑟夫利克是一位值得尊敬的守財(cái)奴，去世時(shí)他把生平攢下的110萬(wàn)英鎊悉數(shù)捐給“導(dǎo)盲犬協(xié)會(huì)”。
當(dāng)然，大家也一定對(duì)富豪的奢侈和靡費(fèi)司空見(jiàn)慣了，無(wú)須再一一舉例。
通過(guò)論述，我們證明了兩個(gè)相互矛盾的必要條件：必須不斷地增發(fā)貨幣和保持貨幣量的穩(wěn)定性。怎么解釋這兩個(gè)必要性之間的矛盾呢？如果貨幣和本位商品掛鉤，貨幣量問(wèn)題消失，貨幣當(dāng)局的任務(wù)僅僅是保證貨幣損耗的及時(shí)補(bǔ)充，經(jīng)濟(jì)體內(nèi)的貨幣總量不再變化。
理性人的行為原則是“趨利避害”，但是，價(jià)值主觀論則說(shuō)，這是不可證明的，各人所趨之利和所避之害都不盡相同。我們甚至可以進(jìn)一步地說(shuō)，理性人都是要用最小的付出獲取最大的享受。但是，問(wèn)題依然沒(méi)有消失，即不同價(jià)值觀的人對(duì)“享受”的理解是不同的。守財(cái)奴以聚財(cái)為樂(lè)，把貨幣看作是最終目標(biāo)；而敗家子則視金錢(qián)為糞土，僅僅將之當(dāng)作一個(gè)工具。一個(gè)是手持一大堆欠條，樂(lè)于作為一個(gè)債權(quán)人；一個(gè)是要盡快找到債主把欠條清掉。
勞動(dòng)價(jià)值論是以勞動(dòng)時(shí)間計(jì)算價(jià)值，本質(zhì)上是以人的生命作為價(jià)值本位的。如果守財(cái)奴和敗家子都是以生命為最高價(jià)值標(biāo)準(zhǔn)的話，則相對(duì)于穩(wěn)定的、差異不大的生命時(shí)間來(lái)說(shuō)，守財(cái)奴用固定的生命換回的貨幣數(shù)量越來(lái)越大，也就是說(shuō)命越來(lái)越值錢(qián)，而錢(qián)越來(lái)越不值命了。而敗家子在生命期間得到的非貨幣商品越來(lái)越多，即命越來(lái)越值物，而物越來(lái)越不值命了。總歸來(lái)說(shuō)，如果各自向著各自的目標(biāo)運(yùn)動(dòng)的話，結(jié)果都表現(xiàn)為生命價(jià)值的提高。
你瞧，守財(cái)奴和敗家子殊途同歸，最終冥冥之中都是在追求生命價(jià)值的最大化，而追求得到的結(jié)果是自古到今，守財(cái)奴和敗家子的壽命沒(méi)有什么差異，是不是像《石頭記》所說(shuō)的“終究一個(gè)土饅頭”。就像那個(gè)守財(cái)奴的英國(guó)老人也活到了八十多歲一樣。也就是說(shuō)，行為并沒(méi)有達(dá)到動(dòng)機(jī)目標(biāo)。由此，對(duì)經(jīng)濟(jì)行為的分析倒向一個(gè)無(wú)解的哲學(xué)命題：生命的意義。
反過(guò)來(lái)說(shuō)，如果逐步認(rèn)識(shí)到生命價(jià)值的提高，說(shuō)明生命的意義得以體現(xiàn)，而結(jié)果應(yīng)該是生命之外的東西的貶值。換句話說(shuō)，生命貨幣的通縮應(yīng)該是守財(cái)奴和敗家子共同追求的一個(gè)結(jié)果。但是，貨幣和非貨幣的價(jià)值之比如何變化其實(shí)是不確定的，要看社會(huì)上守財(cái)奴多還是敗家子多了。敗家子樂(lè)于用錢(qián)買(mǎi)物，物重幣輕，通貨膨脹；守財(cái)奴樂(lè)于賣(mài)物存錢(qián)，物輕幣重，通貨緊縮。
說(shuō)到媽媽?zhuān)總€(gè)人都有，可是，我的媽媽?zhuān)^對(duì)和你們的媽媽與眾不同。
我的媽媽?zhuān)谖业难劾?，有時(shí)是一個(gè)守財(cái)奴，有時(shí)是一個(gè)愛(ài)護(hù)孩子的人，有時(shí)他又是一個(gè)堅(jiān)定的人……
我的媽媽說(shuō)到他守財(cái)奴，他就是一個(gè)小氣鬼。說(shuō)他小氣，她就連5毛都不肯給。說(shuō)到她愛(ài)護(hù)孩子，他就在我發(fā)燒的時(shí)候，給我一個(gè)溫暖的懷抱……說(shuō)到她堅(jiān)定，她就練少給我媽媽1元，他都上們要。
這就是我的古怪媽媽。你的呢？
五年級(jí):宋宇城
俗話說(shuō)：“有錢(qián)能使鬼推磨。”“沒(méi)有錢(qián)是萬(wàn)萬(wàn)不能的。”當(dāng)今社會(huì)，是“金錢(qián)如此誘人，引無(wú)數(shù)‘英雄’競(jìng)‘折腰’”。錢(qián)真的那么有魔力、那么誘人嗎？
有一次期末，老師說(shuō)：“把全冊(cè)中要求背的課文再到組長(zhǎng)那兒背一遍，組長(zhǎng)到龍俞伶（我）那兒背?！庇幸粋€(gè)組長(zhǎng)不知是嫌麻煩還是怎么，居然開(kāi)口對(duì)我說(shuō)：“龍俞伶，我給你錢(qián)，我不背，行不行嘛？”我一下子蒙了，當(dāng)馬上反應(yīng)過(guò)來(lái)，斬釘截鐵地說(shuō)：“不行！怎么能這樣呢？你這不是叫我做偽證，你撿便宜嗎？”他聽(tīng)了后，還不死心，又苦苦求到：“哎呀，那我就少背一些，行嗎？”什么？少背不是和不背差不多嗎？性質(zhì)還是一樣的呀！況且，我可不是為錢(qián)而活，把錢(qián)當(dāng)命的那種人，這種事我可不做！“不行！”我不再多所。最終他對(duì)我說(shuō)：“你真是一個(gè)鐵面無(wú)私的人！”我不由得想起“貴”和“賤”兩個(gè)字，都有“貝”——，為什么一個(gè)高貴，一個(gè)低賤呢？把錢(qián)踏在腳下，不被錢(qián)所控制，人品自然高貴，可憐兮兮地把錢(qián)抱在懷里，天天圍著它轉(zhuǎn)，自然就成了低賤的守財(cái)奴。不被錢(qián)所控制很簡(jiǎn)單，只要決心狠一點(diǎn)，行動(dòng)果斷一點(diǎn)，面對(duì)錢(qián)看開(kāi)一點(diǎn)：錢(qián)算什么！難道我就值這么一點(diǎn)嗎？這樣就不會(huì)淪為低賤的守財(cái)奴了。只要認(rèn)識(shí)到生命的價(jià)值，就不會(huì)把錢(qián)看得這么重了。
事實(shí)證明了：錢(qián)不是這么有魔力，這么誘人。只要有一顆純潔、高尚的心靈，就不會(huì)因被錢(qián)困擾而煩惱。
【名家佳段】
例1 在那山坡前，戰(zhàn)經(jīng)八九個(gè)回合，八戒漸漸不濟(jì)將來(lái)，釘耙難舉，氣力不加。……那呆子道：“沙僧，你且上前來(lái)與他斗著，讓老豬出恭來(lái)?！彼皖櫜坏蒙成涣锿禽锊蒉堤}、荊棘葛藤里，不分好歹，一頓鉆進(jìn)，哪管刮破頭皮，搠傷嘴臉，一轱轆睡倒，再也不敢出來(lái)。但留半邊耳朵，聽(tīng)著梆聲。
（吳承恩《西游記》）
例2 老家伙想掏出刀子撬一塊金板下來(lái)，先把匣子往椅子上一放。歐也妮撲過(guò)去想搶回，可是箍捅匠的眼睛老盯著女兒跟梳妝匣，他手臂一擺，使勁一推，歐也妮便倒在母親床上。
（《守財(cái)奴》）
例3 老人的頭慢慢往下低，眼珠往旁邊挪，不敢再看她。高第急忙立起來(lái)，以為老人要哭。老人忽然又抬起頭來(lái)，并沒(méi)有哭，只是眼中濕潤(rùn)了些?？v了一下鼻子，他伸手把桌上的酒瓶摸上來(lái)。……他倒了一半杯陳酒，一揚(yáng)脖喝了一大口。……打了個(gè)酒嗝，他用烏牙咬上了下唇。
（老舍《四世同堂》）
例4 賈母這邊說(shuō)聲“請(qǐng)”，劉姥姥便站起身來(lái)，高聲說(shuō)道：“老劉，老劉，食量大似牛，吃一個(gè)老母豬不抬頭?！弊约簠s鼓著腮不語(yǔ)。眾人先是發(fā)怔，后來(lái)一聽(tīng)，上上下下都哈哈地大笑起來(lái)。史湘云撐不住，一口飯噴了出來(lái)；林黛玉笑岔了氣，伏在桌子上哎喲；寶玉早滾到賈母懷里，賈母笑地?fù)е鴮氂窠小靶母巍保煌醴蛉诵Φ糜檬种钢P姐兒，只說(shuō)不出話來(lái)；薛姨媽也撐不住，口里茶噴了探春一裙子；探春手里的飯碗都合在迎春身上；惜春離了座位，拉著她奶母叫揉一揉腸子。地下的無(wú)一個(gè)不彎腰屈背，也有躲出去蹲著笑的，也有忍著笑上來(lái)替他姊妹換衣裳的，獨(dú)有鳳姐、鴛鴦二人撐著，還只管讓劉姥姥。
（曹雪芹《紅樓夢(mèng)》）
【借鑒點(diǎn)】
動(dòng)作描寫(xiě)往往能使人物形象更加鮮明生動(dòng)，給讀者留下深刻的印象，具體如下所示：
重抓特征。精選富于特征性、個(gè)性化的詞語(yǔ)簡(jiǎn)潔傳神地進(jìn)行描寫(xiě)。如例1中使用“一溜”“不分好歹，一頓鉆進(jìn)”“一轱轆睡倒”等動(dòng)作描寫(xiě)將豬八戒自私可笑的性格特征表現(xiàn)得惟妙惟肖。
動(dòng)作要連貫。動(dòng)作是無(wú)聲的語(yǔ)言，是人物個(gè)性的符號(hào)。連貫地寫(xiě)人物一連串的動(dòng)作，可使人物形象如影視中的特寫(xiě)鏡頭一般凸顯于讀者面前。如例2中的“掏”“放”“盯”“擺”“推”等動(dòng)詞構(gòu)成連貫的動(dòng)作群，深刻地揭示了葛朗臺(tái)行動(dòng)的內(nèi)在動(dòng)力――對(duì)金錢(qián)的強(qiáng)烈占有欲，從而使嗜財(cái)如命的守財(cái)奴形象躍然紙上。
巧抓細(xì)節(jié)法。一些無(wú)關(guān)緊要的“小動(dòng)作”，對(duì)表現(xiàn)人物的思想、品格、性格、心理以及習(xí)慣，有時(shí)會(huì)起著關(guān)鍵性的作用，也就是人們常說(shuō)的“于細(xì)微之處見(jiàn)精神”。如例3通過(guò)幾個(gè)動(dòng)作的細(xì)節(jié)描寫(xiě)，活畫(huà)出剛正不阿的錢(qián)墨吟聽(tīng)到兒子與日本鬼子同歸于盡的消息后，內(nèi)心的悲痛和倔強(qiáng)的性格。
百花齊放法。描寫(xiě)同一場(chǎng)面下各種人物不同的動(dòng)作，以及他們對(duì)待同一事物的不同態(tài)度，有利于表現(xiàn)人物的個(gè)性特征。如例4一段文字，一連寫(xiě)了八個(gè)人的“笑”，同樣是寫(xiě)“笑”，卻寫(xiě)得千姿百態(tài)，但又緊扣了各人的身份和性格。這樣精彩的動(dòng)作大描寫(xiě)，非高手不能為。
【快樂(lè)仿寫(xiě)】
例1 爸爸伸手把傘打在我頭上，摟著我在雨中前行。一路上帶我繞開(kāi)水坑，躲開(kāi)車(chē)輛。在快到校門(mén)口時(shí)，他用他那雙溫暖的大手，把白傘遞給我，轉(zhuǎn)身走進(jìn)了雨幕之中。
（胡鋒《蟈蟈》）
例2 說(shuō)時(shí)遲，那時(shí)快。那個(gè)摔倒在起跑線上的運(yùn)動(dòng)員手一撐，腳一踮，猛地爬了起來(lái)。左腳尖頂住起跑線，膝蓋一彎，穩(wěn)穩(wěn)地蹲著。兩手就像兩根木柱插在地上，整個(gè)身體微微前傾，那架勢(shì)，就像一只將要起飛的雄鷹。
（劉紅《運(yùn)動(dòng)場(chǎng)上》）
例3 她又看見(jiàn)了一只蝴蝶，便調(diào)皮地奔過(guò)去，蝴蝶上下飛舞，她目不轉(zhuǎn)睛盯著蝴蝶，終于蝴蝶停在了一朵花上，她躬著背，手中間隔著點(diǎn)空隙，腳尖小心翼翼地踮著，汗珠從她的臉上滴落下來(lái)，她躡手躡腳地走到蝴蝶旁，猛地一彎腰，雙手向花朵上的蝴蝶一捧。隨后又小心地把雙手露出點(diǎn)縫，把眼睛靠近手縫看去，哪知蝴蝶在此刻飛躥了出去，她又急又氣，撅起小嘴，雙手往腰上一叉，但馬上又像只小鹿似的蹦跳著追趕另一個(gè)目標(biāo)去了。
（郭振《表妹與蝴蝶》）
例4 呂老師立刻大步走下講臺(tái)，跨到那位同學(xué)面前，把他扶到了座位上，輕輕地幫他拍去身上的灰塵，仔細(xì)看了看摔青的肘部，又詢(xún)問(wèn)了半天，直到確認(rèn)同學(xué)無(wú)大礙后，才起身回到講臺(tái)上，繼續(xù)埋頭批改作業(yè)。
（王真真《意外》）
【片段升格】
原文展示
我屏住呼吸，兩手彎成弧形，慢慢地走近它，然后跨向前，兩手迅速地一扣。哈哈，看你往哪里跑！表妹也蹲下來(lái)看。哎，我手里攥著的只是那棵螞蚱趴過(guò)的草。我們又接著找，終于發(fā)現(xiàn)了它的蹤跡。我又跑過(guò)去抓，嘿，又不見(jiàn)了。我看了看草叢，啊，這回竟然躲在我的腳下。我瞧著它，輕輕地蹲下來(lái)，兩手在離螞蚱大約10厘米高的位置，猛地一扣，“抓住了，抓住了！”我高興極了，表妹也跳個(gè)不停。
（趙文榮《有意義的星期天》）
升格建議
高爾基認(rèn)為，寫(xiě)人物要多行動(dòng)少說(shuō)話。老舍曾說(shuō)，只有描寫(xiě)行動(dòng)，人物才能站起來(lái)。成功的動(dòng)作描寫(xiě)可以更好地透視出人物的心理，折射出人物的個(gè)性特征和精神風(fēng)貌，從而使筆下的人物栩栩如生地展現(xiàn)在讀者面前。選段較好地寫(xiě)出了“我”與表妹一塊捉螞蚱的情景，比較真實(shí)，但也存在一些問(wèn)題。
動(dòng)作描寫(xiě)應(yīng)符合人物性別、年齡、性格、身份和情境。選段中表妹充當(dāng)“我”捉螞蚱的助手，幫著觀察，較為生動(dòng)。但對(duì)表妹在看到捉住了螞蚱之后的興奮勁兒寫(xiě)得不太充分，應(yīng)再充實(shí)些。
動(dòng)作描寫(xiě)應(yīng)選擇準(zhǔn)確的動(dòng)詞，寫(xiě)出動(dòng)作的連貫性。動(dòng)作是無(wú)聲的語(yǔ)言，是人物個(gè)性的符號(hào)。我們要將大的動(dòng)作分解成一連串細(xì)小的動(dòng)作，在細(xì)膩的刻畫(huà)描寫(xiě)中使人物形象站立起來(lái)。如“慢慢地走近它”不如改為“靠近”；“跨”只寫(xiě)出了跨度，沒(méi)有表達(dá)出迅速快疾，應(yīng)改為“猛撲”比較好。
動(dòng)作描寫(xiě)應(yīng)與人物的神態(tài)、心理、語(yǔ)言巧妙地結(jié)合在一起。人物的動(dòng)作不是孤立的，當(dāng)它與人的情感、態(tài)度、姿勢(shì)或表情聯(lián)系在一起的時(shí)候，它們才是有意義的、人格化的動(dòng)作。如選段中再加上一些必要的語(yǔ)言描寫(xiě)以及表示神態(tài)的詞語(yǔ)，表達(dá)效果將會(huì)更好。
升格展示
我屏住呼吸，兩手彎成弧形，慢慢地靠近它，然后猛撲向前，兩手迅速地一扣。哈哈，看你往哪里跑！表妹也蹲下來(lái)看。我慢慢松開(kāi)手，哎，我手里攥著的只是螞蚱趴過(guò)的那棵草?！霸趺椿厥拢课颐髅骺匆?jiàn)它停在這里的。”表妹說(shuō)：“螞蚱蹦了出去，你沒(méi)注意罷了。那不，它在那兒。”我順著表妹手指的方向看去，螞蚱果然在那兒。我又跑過(guò)去一扣，嘿，又跑了。我環(huán)視著草叢，啊，這回竟然躲在我的腳下。我盯著它，輕輕地蹲下來(lái)，兩手在離螞蚱大約10厘米高的位置，猛地一扣，“抓住了，抓住了！”我高興地歡呼著，表妹也興奮地圍著我又叫又跳。
（趙文榮《有意義的星期天》）
哈姆塔夫——評(píng)德國(guó)邵賓納劇院《哈姆雷特》
《超感獵殺》,或今天我們?nèi)绾畏纯官Y本主義
行走在理性時(shí)代的瘋狂騎士:解讀《終極天將》
以金錢(qián)換取人生:瑞芬西爾的《瞎拼,干》
《明天》:感官世界下的直面戲劇劇場(chǎng)
在愛(ài)與不愛(ài)之間:博邁哈的《兩韓重新統(tǒng)一》
《闖入者》:現(xiàn)實(shí)出發(fā),歷史迷思/失
訪韓國(guó)國(guó)立劇院唱?jiǎng)F(tuán)藝術(shù)總監(jiān)金星女
愚人──《一個(gè)勺子》荒誕諷世寓言的背離
悲劇的未來(lái)?──論政治劇場(chǎng)與后戲劇劇場(chǎng)
名門(mén)望族的人生消遣——評(píng)《狐貍獵手》
新世紀(jì)中國(guó)家庭倫理劇中的現(xiàn)代景觀與敘事指向
從觀眾數(shù)據(jù)統(tǒng)計(jì),看話劇《蔣公的面子》
“老北京味兒”的盲目崇拜——看話劇《銀錠橋》
小城昨夜又春風(fēng)──談李六乙的《小城之春》
《欽差林則徐》:它身處現(xiàn)代,卻活在“”
《刺客聶隱娘》:隔花臨水時(shí)一見(jiàn),只許腰肢背后看
政治正確,太正確了──觀《荒蠻故事》有感
“十美元上的國(guó)父沒(méi)有父親”──評(píng)音樂(lè)劇《漢密爾頓》
先鋒戲劇、市民戲劇與社會(huì)劇場(chǎng)——戲劇人張獻(xiàn)采訪記錄
中國(guó)動(dòng)漫市場(chǎng)的世界化問(wèn)題——評(píng)《西游記之大圣歸來(lái)》
《東北往事》:一場(chǎng)與黑道傳奇無(wú)關(guān)的偽殘酷青春
憶語(yǔ)·癡夢(mèng)——從《影梅庵憶語(yǔ)》讀出的昆曲
“折疊”與小丑──邵賓納劇院《哈姆雷特》觀后感
打破神性——記一次埃斯庫(kù)羅斯《俄瑞斯特亞》的演出
《守財(cái)奴》法國(guó)演出史(Ⅱ):從十八到廿世紀(jì)
“我不喜歡生活,我還是相信人”——導(dǎo)演趙亮訪談
喜劇的力量,喜劇的境界——評(píng)陳佩斯《戲臺(tái)》
英國(guó)《迷失》與昆曲《孔子》:游園不值,尋人不遇
作為寓言的《老炮兒》:民間主體性的挽歌和序曲
從《烈日灼心》管窺警匪題材電影的變化趨勢(shì)以及區(qū)域性差異
美國(guó)夢(mèng)的背面——《行尸走肉》與后現(xiàn)代社會(huì)的集體焦慮
電影《大紅燈籠高高掛》的性別符號(hào)學(xué)解讀
非暴力的不正義──樂(lè)活語(yǔ)境中的日本美食電影《小森林》
消失了的杰克·哈里代──當(dāng)《敗壞了赫德萊堡的人》變?yōu)榛磩 缎℃?zhèn)》
《宣和畫(huà)院》:“汴味話劇”的韻致與缺憾
那條發(fā)黃的薄紗連衣裙哪兒去了?──評(píng)上海話劇藝術(shù)中心《玻璃動(dòng)物園》
一種“僵死的經(jīng)典”──評(píng)明星版經(jīng)典話劇《榆樹(shù)下的欲望》
一個(gè)關(guān)于美國(guó)移民歷史、神話與寓言的劇本──讀朱宜《異鄉(xiāng)記》
《守財(cái)奴》法國(guó)演出史(I):論編創(chuàng)背景、劇情結(jié)構(gòu)與角色塑造
符號(hào)歸來(lái):從《山河故人》的符號(hào)生產(chǎn)看社會(huì)變遷的機(jī)制
概覽1989年以來(lái)亞洲的國(guó)際紀(jì)錄片電影節(jié):有關(guān)微觀歷史及其跨國(guó)關(guān)聯(lián)
《利比里亞女孩》——為什么皇廷劇院能創(chuàng)作出這樣的作品
俠客有義,女兒長(zhǎng)情:《刺客聶隱娘》與侯孝賢的江湖情結(jié)
一樁張揚(yáng)許久的“兇殺”:《消失的愛(ài)人》中的謎題敘事與迷局人心
用多元化的方式講中國(guó)故事──高校動(dòng)畫(huà)短片《風(fēng)雪山神廟》VS.《霧上清晨》
“基本國(guó)情”與“高稈麥麩”?——中國(guó)電視劇,粉絲社群與腐女文化
太陽(yáng)落山了，人才感到陽(yáng)光的可貴。
記得少年騎竹馬，轉(zhuǎn)身便是白頭翁。
有錢(qián)難買(mǎi)少年時(shí)，失落光陰無(wú)處尋。
節(jié)約時(shí)間就是延長(zhǎng)壽命。
守財(cái)奴說(shuō)金錢(qián)是命根，勤奮者看時(shí)間是生命。
時(shí)間是最寶貴的財(cái)富。
你和時(shí)間開(kāi)玩笑，它卻對(duì)你很認(rèn)真。
補(bǔ)漏趁天晴，讀書(shū)趁年輕。
把握一個(gè)今天，勝似兩個(gè)明天。
清晨不起早，誤一天的事;幼年不勤學(xué)，誤一生的事。
等時(shí)間的人，就是浪費(fèi)時(shí)間的人。
最珍貴的財(cái)富是時(shí)間，最大的浪費(fèi)是虛度流年。
黑發(fā)不知勤學(xué)早，白頭方悔讀書(shū)遲。
業(yè)精于勤，荒于嬉，行成于思，毀于隨
金時(shí)代是在我們的前面，而不在我們的后面
1、夏洛克:雖然腰纏萬(wàn)貫，卻從不享用，一心想著放高利貸。極力限制女兒杰西卡與外界交往，使其帶著錢(qián)財(cái)與情人私奔；無(wú)情地虐待克扣仆人，甚至連飯也不讓人吃飽；十分痛恨威尼斯商人安東尼奧，因?yàn)樗犊蠖?，?lè)于助人，憎惡高利貸者；
2、阿巴貢:是個(gè)典型的守財(cái)奴、吝嗇鬼。他特愛(ài)泡妞，他不僅對(duì)仆人及家人十分苛刻，甚至自己也常常餓著肚子上床，以至半夜餓得睡不著覺(jué)，便去馬棚偷吃蕎麥。他不顧兒女各有自己鐘情的對(duì)象，執(zhí)意要兒子娶有錢(qián)的寡婦，要女兒嫁有錢(qián)的老爺；
3、葛朗臺(tái):一生只戀著金錢(qián)，從來(lái)只是認(rèn)錢(qián)不認(rèn)人。侄兒查理為父親的破產(chǎn)自殺而哭的死去活來(lái)，他傷心的不是父親的死，而是他不僅從此成了一貧如洗的破落子弟，而且還得為死去的父親負(fù)四百萬(wàn)法郎的債；
4、潑留希金:是俄國(guó)沒(méi)落地主的典型，是俄國(guó)封建社會(huì)行將滅亡的縮影。雖然貪婪吝嗇與葛朗臺(tái)不相上下，但腐朽沒(méi)落則是潑留希金的個(gè)性。
（來(lái)源：文章屋網(wǎng) ）