以下是昂山素姬当年在获得诺贝尔和平奖时由其儿子代读的演说的节选，我试译了一下，供大家分享：

Freedom from Fear

by Aung San Suu Kyi, 1990

It is not power that corrupts but fear. Fear of losing power corrupts those who wield it and fear of the scourge of power corrupts those who are subject to it. Most Burmese are familiar with the four a-gati, the four kinds of corruption. Chanda-gati, corruption induced by desire, is deviation from the right path in pursuit of bribes or for the sake of those one loves. Dosa-gati is taking the wrong path to spite those against whom one bears ill will, and moga-gati is aberration due to ignorance. But perhaps the worst of the four is bhaya-gati, for not only does bhaya, fear, stifle and slowly destroy all sense of right and wrong, it so often lies at the root of the other three kinds of corruption. Just as chanda-gati, when not the result of sheer avarice, can be caused by fear of want or fear of losing the goodwill of those one loves, so fear of being surpassed, humiliated or injured in some way can provide the impetus for ill will. And it would be difficult to dispel ignorance unless there is freedom to pursue the truth unfettered by fear. With so close a relationship between fear and corruption it is little wonder that in any society where fear is rife corruption in all forms becomes deeply entrenched.

导致腐败的不是权力，而是恐惧。怀丧权之忧令掌权者腐败，惧滥权之害使无权者腐败。大多数缅甸人者知道四种邪行，即四种腐败。其一为贪，贪欲引发的腐败，是为索贿或取悦所恋者而离道。其二为嗔，为对仇人泄愤而入邪道。其三为痴，因愚昧而脱正轨。其四为惧，或为腐败中最恶者，源于恐惧。恐惧不仅窒息并渐渐摧毁一切正觉，还是另三种腐败的根源。如同贪腐一样，即使腐败非由纯粹贪婪所致，也可以是诸等恐惧的结果：惧怕清贫、惧怕失宠，因此，惧怕攀比不及，惧怕遭受某种羞辱或伤害也能带来恶意的冲动。倘若求真理之自由为恐惧所羁，则愚昧难除。既然恐惧和腐败的关系如此密切，难怪在充满恐惧的社会中，形形色色的腐败根深蒂固。

Public dissatisfaction with economic hardships has been seen as the chief cause of the movement for democracy in Burma, sparked off by the student demonstrations 1988. It is true that years of incoherent policies, inept official measures, burgeoning inflation and falling real income had turned the country into an economic shambles. But it was more than the difficulties of eking out a barely acceptable standard of living that had eroded the patience of a traditionally good-natured, quiescent people - it was also the humiliation of a way of life disfigured by corruption and fear.

一九八八年，学生抗议引发了缅甸民主运动。人们总认为其起因是经济困难引发的公众不满。的确，多年政策朝令夕改，官方措施无能，物价高涨和实际收入的下降把这个国家变成了一片经济废墟。缅甸民众本性善良文静，然而，业已耗尽了他们的耐心远不止家徒四壁聊以为生的困苦，还因来自遭受腐败和恐惧所扭曲的生活之屈辱。

The students were protesting not just against the death of their comrades but also against the denial of their right to life by a totalitarian regime which deprived the present of meaningfulness and held out no hope for the future. And because the students' protests articulated the frustrations of the people at large, the demonstrations quickly grew into a nationwide movement. Some of its keenest supporters were businessmen who had developed the skills and the contacts necessary not only to survive but to prosper within the system. But their affluence offered them no genuine sense of security or fulfilment, and they could not but see that if they and their fellow citizens, regardless of economic status, were to achieve a worthwhile existence, an accountable administration was at least a necessary if not a sufficient condition. The people of Burma had wearied of a precarious state of passive apprehension where they were 'as water in the cupped hands' of the powers that be.

当年学生所抗议的，不仅是因为他们的同学遇害，也是因为一个极权政府对其生命权之否决，这政权既剥夺了当下的生活意义，又给不出未来之希望。因为学生的抗议道出了民众的愤懑，随即在全国成燎原之势。这场运动的最积极之支持者中有商人，他们已经在这个体制中培养出了必要的技巧和关系网，使之不仅能生存，还能繁荣起来。然而，财富不能给他们任何真正的安全感和成就感，所以他们只能这样认为，他们自己及其同胞，不论经济地位，若活有所值，一个负责政府即使不是充足条件，至少也是一个必要条件。缅甸人民如同捧在强权者手中任其摆布的水，已经厌倦了这种前途未卜，担惊受怕的日子。

The effort necessary to remain uncorrupted in an environment where fear is an integral part of everyday existence is not immediately apparent to those fortunate enough to live in states governed by the rule of law. Just laws do not merely prevent corruption by meting out impartial punishment to offenders. They also help to create a society in which people can fulfil the basic requirements necessary for the preservation of human dignity without recourse to corrupt practices. Where there are no such laws, the burden of upholding the principles of justice and common decency falls on the ordinary people. It is the cumulative effect of their sustained effort and steady endurance which will change a nation where reason and conscience are warped by fear into one where legal rules exist to promote man's desire for harmony and justice while restraining the less desirable destructive traits in his nature.

在恐怖是日常生活固有部分的环境中，保持洁身自好的必要努力，对于那些足以幸运生活在法制国家中的人而言，难以理解。公正的法律不仅对违法者实施适当的惩罚以避免腐败，这些法律还有助于创造出这样一种社会，在这一社会中，人们无需腐败，就可满足必要的，维护其人类尊严的基本需求。在没有这些法律的地方，维护公正原则和正直德行的重任就落在了大众身上。在一个理性和良知被恐惧所扭曲的国家里，只有大众坚持不懈的努力和坚定的毅力所造成的日积月累的影响会将这样的国家变成一个法制的国家，而这些法律一面激发人们渴望合谐和正义的愿望，一面遏止人性中不良的消极特性。

The quintessential revolution is that of the spirit, born of an intellectual conviction of the need for change in those mental attitudes and values which shape the course of a nation's development. A revolution which aims merely at changing official policies and institutions with a view to an improvement in material conditions has little chance of genuine success. Without a revolution of the spirit, the forces which produced the iniquities of the old order would continue to be operative, posing a constant threat to the process of reform and regeneration. It is not enough merely to call for freedom, democracy and human rights. There has to be a united determination to persevere in the struggle, to make sacrifices in the name of enduring truths, to resist the corrupting influences of desire, ill will, ignorance and fear.

完全彻底的革命是灵魂的革命，这种革命产生于一种智识上信念，即坚信需要变革那决定一个民族发展进程的精神态度和价值观。仅仅试图改变官方政策和政府机构以便改善物质条件的革命几乎没有真正成功的机会。没有灵魂的革命，那些滋生旧制度之罪恶的力量依然继续做祟，对改革和重生的进程造成不断地威胁。仅仅为自由、民主和人权呼吁是不够的。一定要有一个团结一致的决心，坚持斗争，为历久常新之真理而牺牲，抵制物欲、恶意、愚昧和恐惧的腐败影响。

Saints, it has been said, are the sinners who go on trying. So free men are the oppressed who go on trying and who in the process make themselves fit to bear the responsibilities and to uphold the disciplines which will maintain a free society. Among the basic freedoms to which men aspire that their lives might be full and uncramped, freedom from fear stands out as both a means and an end. A people who would build a nation in which strong, democratic institutions are firmly established as a guarantee against state-induced power must first learn to liberate their own minds from apathy and fear.

常言道，圣者即不懈努力的罪人。同样，自由人是那受压迫却不懈努力的人，在这努力过程中使自己有承当责任的资格，有捍卫维护自由社会原则之能力。在人所渴望的、希望自己生命充实而不受压迫的各种基本自由中，从恐惧中解放出来的自由既是获得自由的手段，也是获得自由的目的，是自由的中流砥柱。一个民族，要建立一个具有坚强民主机制以保障抵抗政府强权的国家，必须首先学会将自己的思想从冷漠和恐惧中解放出来。

Within a system which denies the existence of basic human rights, fear tends to be the order of the day. Fear of imprisonment, fear of torture, fear of death, fear of losing friends, family, property or means of livelihood, fear of poverty, fear of isolation, fear of failure. A most insidious form of fear is that which masquerades as common sense or even wisdom, condemning as foolish, reckless, insignificant or futile the small, daily acts of courage which help to preserve man's self-respect and inherent human dignity. It is not easy for a people conditioned by fear under the iron rule of the principle that might is right to free themselves from the enervating miasma of fear. Yet even under the most crushing state machinery courage rises up again and again, for fear is not the natural state of civilized man.

在一个否认基本人权之存在的制度里，恐惧往往无所不在。怕囚禁，怕酷刑，怕丧命，怕失去友人、家庭、财产或生计，怕穷困，怕孤独，怕失败。最阴险的一种恐惧是那种伪装成常识甚至智慧恐惧，把那些日常不起眼的勇敢行为，那些有助于维护人的自尊和固有尊严的勇敢行为诬蔑成愚蠢、草率、微不足道或无济于事之举。“有权即有理”的铁腕教条统治制造恐惧，对于已经习惯生活其中的民众，要将自己从窒息人性的恐惧瘴气中解放出来并非易事。然而，就是在最残暴的国家机器下，勇气仍旧一次再一次地挺身而出，因为恐惧不是文明人的自然状态。

The wellspring of courage and endurance in the face of unbridled power is generally a firm belief in the sanctity of ethical principles combined with a historical sense that despite all setbacks the condition of man is set on an ultimate course for both spiritual and material advancement. It is his capacity for self-improvement and self-redemption which most distinguishes man from the mere brute. At the root of human responsibility is the concept of perfection, the urge to achieve it, the intelligence to find a path towards it, and the will to follow that path if not to the end at least the distance needed to rise above individual limitations and environmental impediments. It is man's vision of a world fit for rational, civilized humanity which leads him to dare and to suffer to build societies free from want and fear. Concepts such as truth, justice and compassion cannot be dismissed as trite when these are often the only bulwarks which stand against ruthless power.

面对无法无天的权势，勇气和耐力的源泉大抵是坚信道德原则之神圣性的信仰，以及这样一种历史感，即，任有无穷挫败，人生之路注定是精神与物质之最终的进步。正是人这种自我改善拯救的力量使之有别于兽。为人之责，植于尽善之意念，尽善之渴求，求其道之明智，循其道之毅力，道途虽不能穷尽亦要跋涉有程，足以超越自身局限与环境阻碍。正是人对一个适合于理性文明人类生存的世界的憧憬赋予人勇气，使之忍受苦难，以便建成没有贫困和恐惧的社会。人断不可视真理、正义和慈悲等理念陈腐过时之物，因为此等理念，正是抵抗残酷权势的唯一壁垒。

（生菜先生译）