Mr. President, Mrs. Clinton, members of Congress, Ambassador Holbrooke, Excellencies, friends: 总统先生、克林顿夫人、国会议员们、霍尔布鲁克大使、各位贵宾、朋友们：
Fifty-four years ago to the day, a young Jewish boy from a small town in the Carpathian Mountains woke up, not far from Goethe's beloved Weimar, in a place of eternal infamy called Buchenwald. He was finally free, but there was no joy in his heart. He thought there never would be again. 五十四年前的今天，一个来自喀尔巴阡山脉小镇的犹太男孩在一个名为布痕瓦尔德的永恒耻辱之地醒来，离歌德心爱的魏玛不远。他终于自由了，但心中没有喜悦。他以为永远不会再有喜悦了。
Liberated a day earlier by American soldiers, he remembers their rage at what they saw. And even if he lives to be a very old man, he will always be grateful to them for that rage, and also for their compassion. Though he did not understand their language, their eyes told him what he needed to know -- that they, too, would remember, and bear witness. 一天前被美国士兵解放，他记得他们看到眼前景象时的愤怒。即使他活到很老，他也将永远感激他们的愤怒，也感激他们的同情。尽管他听不懂他们的语言，但他们的眼神告诉他需要知道的一切——他们也会记住，并作证。
And now, I stand before you, Mr. President -- Commander-in-Chief of the army that freed me, and tens of thousands of others -- and I am filled with a profound and abiding gratitude to the American people. "Gratitude" is a word that I cherish. Gratitude is what defines the humanity of the human being. And I am grateful to you, Hillary, or Mrs. Clinton, for what you said, and for what you are doing for children in the world, for the homeless, for the victims of injustice, the victims of destiny and society. And I thank all of you for being here. 现在，我站在你们面前，总统先生——解放我和成千上万其他人的军队总司令——我对美国人民怀着深切而持久的感激之情。"感激"是我珍视的一个词。感激定义了人的人性。我也要感谢你，希拉里，或者克林顿夫人，感谢你所说的话，感谢你为世界上的儿童、无家可归者、不公正的受害者、命运和社会的受害者所做的一切。我感谢你们所有人来到这里。
We are on the threshold of a new century, a new millennium. What will the legacy of this vanishing century be? How will it be remembered in the new millennium? Surely it will be judged, and judged severely, in both moral and metaphysical terms. These failures have cast a dark shadow over humanity: two World Wars, countless civil wars, the senseless chain of assassinations (Gandhi, the Kennedys, Martin Luther King, Sadat, Rabin), bloodbaths in Cambodia and Algeria, India and Pakistan, Ireland and Rwanda, Eritrea and Ethiopia, Sarajevo and Kosovo. 我们正处在一个新世纪、新千年的门槛上。这个即将逝去的世纪将留下什么遗产？在新千年中它将如何被铭记？它肯定会受到评判，而且是严厉的评判，无论是道德上还是形而上学上。这些失败给人类投下了黑暗的阴影：两次世界大战、无数内战、一连串毫无意义的暗杀（甘地、肯尼迪家族、马丁·路德·金、萨达特、拉宾），柬埔寨和阿尔及利亚、印度和巴基斯坦、爱尔兰和卢旺达、厄立特里亚和埃塞俄比亚、萨拉热窝和科索沃的屠杀。
The inhumanity in the gulag and the tragedy of Hiroshima. And, on a different level, of course, Auschwitz and Treblinka. So much violence; so much indifference. 古拉格的非人道和广岛的悲剧。当然，在另一个层面上，还有奥斯威辛和特雷布林卡。如此多的暴力；如此多的冷漠。
What is indifference? Etymologically, the word means "no difference." A strange and unnatural state in which the lines blur between light and darkness, dusk and dawn, crime and punishment, cruelty and compassion, good and evil. What are its courses and inescapable consequences? Is it a philosophy? Is there a philosophy of indifference conceivable? 什么是冷漠？从词源上讲，这个词的意思是"没有区别"。一种奇怪而不自然的状态，在这种状态下，光明与黑暗、黄昏与黎明、罪行与惩罚、残忍与同情、善与恶之间的界限变得模糊。它的过程和不可避免的后果是什么？它是一种哲学吗？是否可以想象有一种冷漠的哲学？
Can one possibly view indifference as a virtue? Is it necessary at times to practice it simply to keep one's sanity, live normally, enjoy a fine meal and a glass of wine, as the world around us experiences harrowing upheavals? 人们可能将冷漠视为一种美德吗？有时是否有必要实践它，只是为了保持理智，正常生活，享用美食和美酒，而我们周围的世界正在经历令人痛苦的剧变？
Of course, indifference can be tempting -- more than that, seductive. It is so much easier to look away from victims. It is so much easier to avoid such rude interruptions to our work, our dreams, our hopes. It is, after all, awkward, troublesome, to be involved in another person's pain and despair. Yet, for the person who is indifferent, his or her neighbor are of no consequence. And, therefore, their lives are meaningless. Their hidden or even visible anguish is of no interest. Indifference reduces the Other to an abstraction. 当然，冷漠可能是诱人的——不仅如此，还具有诱惑力。避开受害者要容易得多。避免这些对我们的工作、梦想和希望的粗鲁干扰要容易得多。毕竟，卷入另一个人的痛苦和绝望是尴尬和麻烦的。然而，对于冷漠的人来说，他或她的邻居无关紧要。因此，他们的生命毫无意义。他们隐藏的甚至可见的痛苦毫无意义。冷漠将他人简化为一个抽象概念。
Over there, behind the black gates of Auschwitz, the most tragic of all prisoners were the "Muselmanner," as they were called. Wrapped in their torn blankets, they would sit or lie on the ground, staring vacantly into space, unaware of who or where they were -- strangers to their surroundings. They no longer felt pain, hunger, thirst. They feared nothing. They felt nothing. They were dead and did not know it. 在那边，奥斯威辛黑色大门后面，所有囚犯中最悲惨的是所谓的"穆塞尔曼"（Muselmanner）。他们裹着破烂的毯子，坐在或躺在地上，茫然地凝视着太空，不知道自己是谁或在哪里——对周围环境完全陌生。他们不再感到痛苦、饥饿、口渴。他们什么都不怕。他们什么都感觉不到。他们已经死了，却不知道。
Rooted in our tradition, some of us felt that to be abandoned by humanity then was not the ultimate. We felt that to be abandoned by God was worse than to be punished by Him. Better an unjust God than an indifferent one. For us to be ignored by God was a harsher punishment than to be a victim of His anger. Man can live far from God -- not outside God. God is wherever we are. Even in suffering? Even in suffering. 根植于我们的传统，我们中的一些人感到，被人类抛弃并不是最可怕的。我们感到，被上帝抛弃比被他惩罚更糟糕。一个不公正的上帝总比一个冷漠的上帝好。对我们来说，被上帝忽视比成为他愤怒的受害者更严厉的惩罚。人可以远离上帝生活——但不是在上帝之外。上帝无处不在。即使在苦难中？即使在苦难中。
In a way, to be indifferent to that suffering is what makes the human being inhuman. Indifference, after all, is more dangerous than anger and hatred. Anger can at times be creative. One writes a great poem, a great symphony. One does something special for the sake of humanity because one is angry at the injustice that one witnesses. But indifference is never creative. Even hatred at times may elicit a response. You fight it. You denounce it. You disarm it. 在某种程度上，对这种苦难漠不关心正是使人变得不人道的原因。毕竟，冷漠比愤怒和仇恨更危险。愤怒有时可以是创造性的。一个人写出伟大的诗歌，伟大的交响乐。一个人为了人类做一些特别的事情，因为他对目睹的不公正感到愤怒。但冷漠永远不是创造性的。即使仇恨有时也可能引起反应。你与之斗争。你谴责它。你解除它的武装。
Indifference elicits no response. Indifference is not a response. Indifference is not a beginning; it is an end. And, therefore, indifference is always the friend of the enemy, for it benefits the aggressor -- never his victim, whose pain is magnified when he or she feels forgotten. The political prisoner in his cell, the hungry children, the homeless refugees -- not to respond to their plight, not to relieve their solitude by offering them a spark of hope is to exile them from human memory. And in denying their humanity, we betray our own. 冷漠不会引起任何反应。冷漠不是一种反应。冷漠不是一个开始；它是一个结束。因此，冷漠永远是敌人的朋友，因为它有利于侵略者——而不是他的受害者，当受害者感到被遗忘时，他们的痛苦会加剧。牢房里的政治犯、饥饿的儿童、无家可归的难民——不回应他们的困境，不通过给他们一线希望来缓解他们的孤独，就是将他们从人类记忆中流放。在否认他们人性的同时，我们背叛了自己的人性。
Indifference, then, is not only a sin, it is a punishment. 因此，冷漠不仅是一种罪，它本身就是一种惩罚。
And this is one of the most important lessons of this outgoing century's wide-ranging experiments in good and evil. 这是这个即将结束的世纪在善与恶方面广泛实验的最重要教训之一。
In the place that I come from, society was composed of three simple categories: the killers, the victims, and the bystanders. During the darkest of times, inside the ghettos and death camps -- and I'm glad that Mrs. Clinton mentioned that we are now commemorating that event, that period, that we are now in the Days of Remembrance -- but then, we felt abandoned, forgotten. All of us did. 在我来自的地方，社会由三个简单的类别组成：凶手、受害者和旁观者。在最黑暗的时期，在隔都和死亡集中营里——我很高兴克林顿夫人提到我们现在正在纪念那个事件、那个时期，我们现在正处于纪念日——但那时，我们感到被抛弃、被遗忘。我们所有人都感到如此。
And our only miserable consolation was that we believed that Auschwitz and Treblinka were closely guarded secrets; that the leaders of the free world did not know what was going on behind those black gates and barbed wire; that they had no knowledge of the war against the Jews that Hitler's armies and their accomplices waged as part of the war against the Allies. 我们唯一可悲的安慰是，我们相信奥斯威辛和特雷布林卡是严密守卫的秘密；自由世界的领导人不知道那些黑色大门和铁丝网后面发生了什么；他们不知道希特勒的军队及其同谋作为对盟军战争的一部分发动的反犹太人战争。
If they knew, we thought, surely those leaders would have moved heaven and earth to intervene. They would have spoken out with great outrage and conviction. They would have bombed the railways leading to Birkenau, just the railways, just once. 我们想，如果他们知道，那些领导人肯定会竭尽全力进行干预。他们会以极大的愤怒和信念发表讲话。他们会轰炸通往比克瑙的铁路，只是铁路，仅此一次。
And now we knew, we learned, we discovered that the Pentagon knew, the State Department knew. And the illustrious occupant of the White House then, who was a great leader -- and I say it with some anguish and pain, because, today is exactly 54 years marking his death -- Franklin Delano Roosevelt died on April the 12th, 1945. 现在我们知道了，我们了解到，我们发现五角大楼知道，国务院知道。当时白宫的杰出主人，一位伟大的领导人——我怀着一些痛苦和悲伤说这些话，因为今天正是他逝世54周年——富兰克林·德拉诺·罗斯福于1945年4月12日去世。
So he is very much present to me and to us. No doubt, he was a great leader. He mobilized the American people and the world, going into battle, bringing hundreds and thousands of valiant and brave soldiers in America to fight fascism, to fight dictatorship, to fight Hitler. And so many of the young people fell in battle. 所以他对我和我们来说仍然非常鲜活。毫无疑问，他是一位伟大的领导人。他动员了美国人民和世界，投入战斗，带领美国成千上万勇敢的士兵对抗法西斯主义，对抗独裁统治，对抗希特勒。如此多的年轻人在战斗中牺牲。
And, nevertheless, his image in Jewish history -- I must say it -- his image in Jewish history is flawed. The depressing tale of the St. Louis is a case in point. Sixty years ago, its human cargo -- nearly 1,000 Jews -- was turned back to Nazi Germany. 然而，他在犹太历史中的形象——我必须说——是有缺陷的。圣路易斯号的悲惨故事就是一个典型例子。六十年前，它的人类货物——近1000名犹太人——被送回纳粹德国。
And that happened after the Kristallnacht, after the first state-sponsored pogrom, with hundreds of Jewish shops destroyed, synagogues burned, thousands of people put in concentration camps. And that ship, which was already in the shores of the United States, was sent back. I don't understand. Roosevelt was a good man, with a heart. He understood those who needed help. 这发生在水晶之夜之后，第一次国家赞助的大屠杀之后，数百家犹太商店被摧毁，犹太教堂被烧毁，数千人被关进集中营。那艘已经到达美国海岸的船被送回去了。我不理解。罗斯福是一个好人，有一颗善良的心。他理解那些需要帮助的人。
Why didn't he allow these refugees to disembark? A thousand people -- in America, the great country, the greatest democracy, the most generous of all new nations in modern history. What happened? I don't understand. Why the indifference, on the highest level, to the suffering of the victims? 为什么他不允许这些难民上岸？一千人——在美国，这个伟大的国家，最伟大的民主国家，现代历史上最慷慨的新国家。发生了什么？我不理解。为什么在最高层面上，对受害者的苦难如此冷漠？
But then, there were human beings who were sensitive to our tragedy. Those non-Jews, those Christians, that we call the "Righteous Gentiles," whose selfless acts of heroism saved the honor of their faith. Why were they so few? 但也有一些人对我们的悲剧敏感。那些非犹太人，那些基督徒，我们称之为"正义的异教徒"，他们无私的英雄行为挽救了他们信仰的荣誉。为什么他们如此之少？
Why was there a greater effort to save SS murderers after the war than to save their victims during the war? Why did some of America's largest corporations continue to do business with Hitler's Germany until 1942? It has been suggested, and it was documented, that the Wehrmacht could not have conducted its invasion of France without oil obtained from American sources. How is one to explain their indifference? 为什么战后拯救党卫军凶手的努力比战争期间拯救他们的受害者更大？为什么美国一些最大的公司直到1942年仍继续与希特勒的德国做生意？有人提出并记录在案，国防军如果没有从美国获得石油，就无法入侵法国。如何解释他们的冷漠？
And yet, my friends, good things have also happened in this traumatic century: the defeat of Nazism, the collapse of communism, the rebirth of Israel on its ancestral soil, the demise of apartheid, Israel's peace treaty with Egypt, the peace accord in Ireland. And let us remember the meeting, filled with drama and emotion, between Rabin and Arafat that you, Mr. President, convened in this very place. I was here and I will never forget it. 然而，我的朋友们，在这个创伤的世纪里也发生了好事：纳粹主义的失败、共产主义的崩溃、以色列在其祖先土地上的重生、种族隔离的终结、以色列与埃及的和平条约、爱尔兰的和平协议。让我们记住拉宾和阿拉法特之间充满戏剧性和情感的会面，那次会面是你，总统先生，在这个地方召集的。我当时在场，永远不会忘记。
And then, of course, the joint decision of the United States and NATO to intervene in Kosovo and save those victims, those refugees, those who were uprooted by a man, whom I believe that because of his crimes, should be charged with crimes against humanity. 当然，还有美国和北约共同决定干预科索沃，拯救那些受害者、难民、被一个人驱逐的人，我认为由于他的罪行，应该被控危害人类罪。
But this time, the world was not silent. This time, we do respond. This time, we intervene. 但这一次，世界没有保持沉默。这一次，我们做出了回应。这一次，我们进行了干预。
Does it mean that we have learned from the past? Does it mean that society has changed? Has the human being become less indifferent and more human? Have we really learned from our experiences? Are we less insensitive to the plight of victims of ethnic cleansing and other forms of injustices in places near and far? Is today's justified intervention in Kosovo, led by you, Mr. President, a lasting warning that never again will the deportation, the terrorization of children and their parents, be allowed anywhere in the world? Will it discourage other dictators in other lands to do the same? 这是否意味着我们从过去吸取了教训？这是否意味着社会已经改变？人类是否变得不那么冷漠，更有人性？我们真的从我们的经历中吸取了教训吗？我们对近在咫尺和远在天边的种族清洗和其他形式不公正的受害者的困境是否不再那么麻木？今天在科索沃的正当干预，在你，总统先生的领导下，是否是一个持久的警告，即驱逐、恐吓儿童及其父母将永远不允许在世界任何地方发生？它会阻止其他土地上的其他独裁者做同样的事情吗？
What about the children? Oh, we see them on television, we read about them in the papers, and we do so with a broken heart. Their fate is always the most tragic, inevitably. When adults wage war, children perish. We see their faces, their eyes. Do we hear their pleas? Do we feel their pain, their agony? Every minute one of them dies of disease, violence, famine. 孩子们呢？哦，我们在电视上看到他们，在报纸上读到他们，我们心碎地这样做。他们的命运总是最悲惨的，不可避免地。当成年人发动战争时，孩子们会死去。我们看到他们的脸，他们的眼睛。我们听到他们的恳求吗？我们感受到他们的痛苦，他们的痛苦吗？每一分钟，他们中的一个就死于疾病、暴力、饥荒。
Some of them -- so many of them -- could be saved. 他们中的一些人——他们中的许多人——本可以被拯救。
And so, once again, I think of the young Jewish boy from the Carpathian Mountains. He has accompanied the old man I have become throughout these years of quest and struggle. And together we walk towards the new millennium, carried by profound fear and extraordinary hope. 因此，我再次想起那个来自喀尔巴阡山脉的年轻犹太男孩。这些年来，他陪伴着我成为的老人，经历了追求和奋斗。我们一起走向新千年，怀着深刻的恐惧和非凡的希望。