马克思的十七岁毕业论文英文版

《青年在选择职业时的考虑》是马克思的中学毕业论文。表达了为人类服务的崇高理想。

Reflections of a Young Manon The Choice of a ProfessionSource: MECW Volume 1Written: between August 10 and 16, 1835First published: in Archiv für die Geschichte des Sozialismus und der Arbeiterbewegung, 1925Translated from the Latin.Transcribed: by Sally Ryan.Nature herself has determined the sphere of activity in which the animal should move, and it peacefully moves withinthat sphere, without attempting to go beyond it, without even an inkling of any other. To man, too, the Deity gave ageneral aim, that of ennobling mankind and himself, but he left it to man to seek the means by which this aim can beachieved; he left it to him to choose the position in society most suited to him, from which he can best uplift himselfand society.This choice is a great privilege of man over the rest of creation, but at the same time it is an act which can destroy hiswhole life, frustrate all his plans, and make him unhappy. Serious consideration of this choice, therefore, is certainlythe first duty of a young man who is beginning his career and does not want to leave his most important affairs tochance.Everyone has an aim in view, which to him at least seems great, and actually is so if the deepest conviction, theinnermost voice of the heart declares it so, for the Deity never leaves mortal man wholly without a guide; he speakssoftly but with certainty.But this voice can easily be drowned, and what we took for inspiration can be the product of the moment, whichanother moment can perhaps also destroy. Our imagination, perhaps, is set on fire, our emotions excited, phantomsflit before our eyes, and we plunge headlong into what impetuous instinct suggests, which we imagine the Deityhimself has pointed out to us. But what we ardently embrace soon repels us and we see our whole existence in ruins.We must therefore seriously examine whether we have really been inspired in our choice of a profession, whether aninner voice approves it, or whether this inspiration is a delusion, and what we took to be a call from the Deity wasself-deception. But how can we recognise this except by tracing the source of the inspiration itself?What is great glitters, its glitter arouses ambition, and ambition can easily have produced the inspiration, or what wetook for inspiration; but reason can no longer restrain the man who is tempted by the demon of ambition, and heplunges headlong into what impetuous instinct suggests: he no longer chooses his position in life, instead it isdetermined by chance and illusion.Nor are we called upon to adopt the position which offers us the most brilliant opportunities; that is not the one which,in the long series of years in which we may perhaps hold it, will never tire us, never dampen our zeal, never let ourenthusiasm grow cold, but one in which we shall soon see our wishes unfulfilled, our ideas unsatisfied, and we shallinveigh against the Deity and curse mankind.But it is not only ambition which can arouse sudden enthusiasm for a particular profession; we may perhaps haveembellished it in our imagination, and embellished it so that it appears the highest that life can offer. We have notanalysed it, not considered the whole burden, the great responsibility it imposes on us; we have seen it only from adistance, and distance is deceptive.Our own reason cannot be counsellor here; for it is supported neither by experience nor by profound observation,being deceived by emotion and blinded by fantasy. To whom then should we turn our eyes? Who should support uswhere our reason forsakes us?Our parents, who have already travelled life's road and experienced the severity of fate - our heart tells us.And if then our enthusiasm still persists, if we still continue to love a profession and believe ourselves called to it afterwe have examined it in cold blood, after we have perceived its burdens and become acquainted with its difficulties,then we ought to adopt it, then neither does our enthusiasm deceive us nor does overhastiness carry us away.But we cannot always attain the position to which we believe we are called; our relations in society have to someextent already begun to be established before we are in a position to determine them.Our physical constitution itself is often a threatening obstacle, and let no one scoff at its rights.It is true that we can rise above it; but then our downfall is all the more rapid, for then we are venturing to build oncrumbling ruins, then our whole life is an unhappy struggle between the mental and the bodily principle. But he who isunable to reconcile the warring elements within himself, how can he resist life's tempestuous stress, how can he actcalmly? And it is from calm alone that great and fine deeds can arise; it is the only soil in which ripe fruits successfullydevelop.Although we cannot work for long and seldom happily with a physical constitution which is not suited to ourprofession, the thought nevertheless continually arises of sacrificing our well-being to duty, of acting vigorouslyalthough we are weak. But if we have chosen a profession for which we do not possess the talent, we can neverexercise it worthily, we shall soon realise with shame our own incapacity and tell ourselves that we are uselesscreated beings, members of society who are incapable of fulfilling their vocation. Then the most natural consequenceis self-contempt, and what feeling is more painful and less capable of being made up for by all that the outside worldhas to offer? Self-contempt is a serpent that ever gnaws at one's breast, sucking the life-blood from one's heart andmixing it with the poison of misanthropy and despair.An illusion about our talents for a profession which we have closely examined is a fault which takes its revenge on usourselves, and even if it does not meet with the censure of the outside world it gives rise to more terrible pain in ourhearts than such censure could inflict.If we have considered all this, and if the conditions of our life permit us to choose any profession we like, we mayadopt the one that assures us the greatest worth, one which is based on ideas of whose truth we are thoroughlyconvinced, which offers us the widest scope to work for mankind, and for ourselves to approach closer to the generalaim for which every profession is but a means - perfection.Worth is that which most of all uplifts a man, which imparts a higher nobility to his actions and all his endeavours,which makes him invulnerable, admired by the crowd and raised above it.But worth can be assured only by a profession in which we are not servile tools, but in which we act independently inour own sphere. It can be assured only by a profession that does not demand reprehensible acts, even ifreprehensible only in outward appearance, a profession which the best can follow with noble pride. A professionwhich assures this in the greatest degree is not always the highest, but is always the most to be preferred.But just as a profession which gives us no assurance of worth degrades us, we shall as surely succumb under theburdens of one which is based on ideas that we later recognise to be false.There we have no recourse but to self-deception, and what a desperate salvation is that which is obtained by selfbetrayal!Those professions which are not so much involved in life itself as concerned with abstract truths are the mostdangerous for the young man whose principles are not yet firm and whose convictions are not yet strong andunshakeable. At the same time these professions may seem to be the most exalted if they have taken deep root inour hearts and if we are capable of sacrificing our lives and all endeavours for the ideas which prevail in them.They can bestow happiness on the man who has a vocation for them, but they destroy him who adopts them rashly,without reflection, yielding to the impulse of the moment.On the other hand, the high regard we have for the ideas on which our profession is based gives us a higher standingin society, enhances our own worth, and makes our actions un-challengeable.One who chooses a profession he values highly will shudder at the idea of being unworthy of it; he will act nobly if onlybecause his position in society is a noble one.But the chief guide which must direct us in the choice of a profession is the welfare of mankind and our ownperfection. It should not be thought that these two interests could be in conflict, that one would have to destroy theother; on the contrary, man's nature is so constituted that he can attain his own perfection only by working for theperfection, for the good, of his fellow men.If he works only for himself, he may perhaps become a famous man of learning, a great sage, an excellent poet, buthe can never be a perfect, truly great man.History calls those men the greatest who have ennobled themselves by working for the common good; experienceacclaims as happiest the man who has made the greatest number of people happy; religion itself teaches us that theideal being whom all strive to copy sacrificed himself for the sake of mankind, and who would dare to set at noughtsuch judgments?If we have chosen the position in life in which we can most of all work for mankind, no burdens can bow us down,because they are sacrifices for the benefit of all; then we shall experience no petty, limited, selfish joy, but ourhappiness will belong to millions, our deeds will live on quietly but perpetually at work, and over our ashes will be shedthe hot tears of noble people.

《马克思恩格斯全集》中文第一版第40卷。《马克思恩格斯全集》中文第二版第01卷。

目前的就业形势下，对于个人未来的职业发展，我有以下几点想法：在金融危机的大背景下，获得就业是将来职业发展的基本前提。在就业环境不是很理想的条件下，我们可以先选择在报酬较低的中小企业就业，也可以从事灵活就业，包括临时就业、非全日制就业等，在就业过程关注个人的人力资本积累，寻找更好的职业发展机会。职业生涯的成功与否并不取决于毕业后的第一份工作，关键在于能否借此积累经验，为职业发展积累人力资本，为今后职业成功奠定基础。从微观选择来看，也可以尝试继续深造以错过职场风暴的高潮期。由于金融危机带有一定的周期性，在危机这一段时期内就业市场低迷，就业需求减少，工作岗位不理想，因此，可以选择继续攻读研究生，一方面增加深化自己的专业知识，这一点伴随着知识经济的到来尤其重要，另一方面也能够避过劳动力市场不景气时期，期望在两三年之后能够找到更好的工作。不过，这样做同样是有风险的，因为未来的市场预期并不明确。而且，这个行动还取决于政府的高等教育政策。至于如何应对就业挑战，要作的准备当然是从各个可能的方面提升自己的就业能力，增强竞争力。首先是就业能力，也是我们最有把握控制和改变的。对个人而言，就业能力包括专业能力与市场能力两个部分。专业能力取决于我们所拥有的知识、技能与态度等资产以及使用和配置这些资产的方式，而市场能力取决于我们向雇主展示这些资产的方式以及我们寻找工作的特定环境，特别是所面临的劳动力市场环境。在专业能力方面，以敬业精神、职业道德和职业操守为代表的态度型资产是大学生专业能力中的关键，以解决问题能力为代表的知识技能型资产是专业能力的基石。因此这方面的能力一定要在大学四年内修炼好。在市场能力方面，为寻找更好的职业发展机会，我们必须要了解现在整个劳动力市场，特别是大学生的劳动力市场的总体供求数量信息和结构信息，要了解职位具体的职责要求，要了解自己个人就业能力的水平，同时还必须改进自己的展示能力。所谓展示的能力最核心的问题就是如何把自身的各种资本、能力的信息传递给市场，让市场明白自己的价值。如何把自己所拥有的专业能力通过自己的语言或者测试的方式表达给市场。因此我们应在校园内抓住各种机遇锻炼培养自己的沟通表达能力，展示自我的能力。除此之外，还要尽可能的挖掘或改善潜在的就业竞争力。比如，挖掘人脉资源扩展求职渠道。在发达国家，即便是劳动力市场中介体系相当完善的条件下，基于人脉资源的社会网络资本的使用在大学生寻找工作中也扮演了非常重要的作用。例如，美国哈佛大学超过半数的MBA毕业生都利用了校友的人脉关系寻找工作。在我国文化背景下，社会关系网络的使用已是大学生实现就业的典型行为特征。所以我们应该扩大社交范围，建立起庞大的良好的人脉系统，为今后的求职谋业埋下伏笔。另外，自己的形象气质特别是相貌在这种肤浅的社会风气下对于求职的成败也很重要。所以，如果自己的确很有才华与能力，却因这个吃亏，实在不划算，可以考虑整整容什么的。因为这是一笔应对不公平竞争而做的投资，无可厚非。当然还有很多其他的潜在竞争因素值得我们挖掘和改善。。。总之要懂得如何发展自己，顺应时代形势，并且要积极落实。大学期间，切忌无聊。什么校内啊QQ啊之类的少上不上，DOTA什么的打了没意思。不要把自己大学的美好时光葬送在这些无聊之事上面。大学有很多真正值得我们去做的事，那就是开发自己的能力，所以，一定不要荒废。