Unit 4B - Our Way of Life Makes Us Miserable
Our Way of Life Makes Us Miserable
Erich Fromm
Most Americans believe that our society of consumption-happy, fun-loving, jet-traveling people creates the greatest happiness for the greatest number. Contrary to this view, I believe that our present way of life leads to increasing anxiety, helplessness and, eventually, to the disintegration of our culture. I refuse to identify fun with pleasure, consumption with joy, busyness with happiness, or the faceless, buck-passing "organization man " with an independent individual.
From this critical view our rates of alcoholism, suicide and divorce, as well as juvenile delinquency, gang rule, acts of violence and indifference to life, are characteristic symptoms of our "pathology of 10 normalcy". It may be argued that all these pathological phenomena exist because we have not yet reached our aim, that of an affluent society. It is true, we are still far from being an affluent society. But the material progress made in the last decades allows us to hope that our system might eventually produce a materially affluent society. Yet will we be happier then? The example of Sweden, one of the most prosperous, democratic and peaceful European countries, is not very encouraging: Sweden, as is often pointed out, in spite of all its material security has among the highest alcoholism and suicide rates in Europe, while a much poorer country like Ireland ranks among the lowest in these respects. Could it be that our dream that material welfare per se leads to happiness is just a pipe dream?...
Certainly the humanist thinkers of the eighteenth and nineteenth centuries, who are our ideological ancestors, thought that the goal of life was the full unfolding of a person’s potentialities; what mattered to them was the person who is much, not the one who has much or uses much. For them economic production was a means to the unfolding of man, not an end. It seems that today the means have become ends, that not only "God is dead", as Nietzsche said in the nineteenth century, but also man is dead; that what is alive are the 30 organizations, the machines, and that man has become their slave rather than being their master.
Each society creates its own type of personality by its way of bringing up children in the family, by its system of education, by its effective values (that is, those values that are rewarded rather than only preached). Every society creates the type of "social character" which is needed for its proper functioning. It forms men who want to do what they have to do. What kind of men does our large-scale, bureaucratized industrialism need?
It needs men who cooperate smoothly in large groups, who want to consume more and more, and whose tastes are standardized and can be easily influenced and anticipated. It needs men who feel free and independent, yet who are willing to be commanded, to do what is expected, to fit into the social machine without friction, men who can be guided without force, led without leaders, prompted without an aim except the aim to be on the move, to function, to go ahead.
Modern industrialism has succeeded in producing this kind of man. He is the "alienated" man. He is alienated in the sense that his actions and his own forces have become estranged from him; they stand above him and against him, and rule him rather than being ruled by him. His life forces have been transformed into things and institutions, and these things and institutions have become idols. They are something apart from him, which he worships and to which he submits. Alienated man bows down before the works of his own hands. He experiences himself not as the active bearer of his own forces and riches but as an impoverished "thing", dependent on other things outside of himself. He is the prisoner of the very economic and political circumstances which he has created.
Since our economic organization is based on continuous and ever-increasing consumption (think of the threat to our economy if people did not buy a new car until their old one was really obsolete), contemporary industrial man is encouraged to be consumption-crazy. Without any real enjoyment, he "takes in" drink, food, cigarettes, sights, lectures, books, movies, television, any new kind of gadget. The world has become one great maternal breast, and man has become the eternal suckling, forever expectant, forever disappointed.
In general, our society is becoming one of giant enterprises directed by a bureaucracy in which man becomes a small, well-oiled cog in the machinery. The oiling is done with higher wages, fringe benefits, well-ventilated factories and piped music, and by psychologists and "human relations" experts ; yet all this oiling does not alter the fact that man has become powerless, that he does not wholeheartedly participate in his work and that he is bored with it. In fact, the blue-and the white-collar workers have become economic puppets who dance to the tune of automated machines and bureaucratic management.
The worker and employee are anxious, not only because they might find themselves out of a job (and with installment payments due); they are anxious also because they are unable to acquire any real satisfaction or interest in life. They live and die without ever having confronted the fundamental realities of human existence as emotionally and intellectually productive, authentic and independent human beings.
Those higher up on the social ladder are no less anxious. Their lives are no less empty than those of their subordinates. They are even more insecure in some respects. They are in a highly competitive race. To be promoted or to fall behind is not only a matter of salary but even more a matter of self-esteem. When they apply for their first job, they are tested for intelligence as well as for the right mixture of submissiveness and independence. From that moment on they are tested again and again — by the psychologists, for whom testing is a big business, and by their superiors, who judge their behavior, sociability, capacity to get along, etc., their own and that of their wives. This constant need to prove that one is as good as or better than one’s fellow-competitor creates constant anxiety and stress, the very causes of unhappiness and psychosomatic illness.
The "organization man" may be well fed, well amused and well oiled, yet he lacks a sense of identity because none of his feelings or his thoughts originates within himself; none is authentic. He has no convictions, either in politics, religion, philosophy or in love. He is attracted by the "latest model" in thought, art and style, and lives under the illusion that the thoughts and feelings which he has acquired by listening to the media of mass communication are his own.
He has a nostalgic longing for a life of individualism, initiative and justice, a longing that he satisfies by looking at Westerns. But these values have disappeared from real life in the world of giant corporations, giant state and military bureaucracies and giant labor unions. He, the individual, feels so small before these giants that he sees only one way to escape the sense of utter insignificance: He identifies himself with the giants and idolizes them as the true representatives of his own human powers, those of which he has dispossessed himself. His effort to escape his anxiety takes other forms as well. His pleasure in a well-filled freezer may be one unconscious way of reassuring himself. His passion for consumption — from television to sex — is still another symptom, a mechanism which psychiatrists often find in anxious patients who go on an eating or buying spree to evade their problems.
The man whose life is centered around producing, selling and consuming commodities transforms himself into a commodity. He becomes increasingly attracted to that which is man-made and mechanical, rather than to that which is natural and organic. Many men today are more interested in sports cars than in women; or they experience women as a car which one can cause to race by pushing the right button. Altogether they expect happiness is a matter of finding the right button, not the result of a productive, rich life, a life which requires making an effort and taking risks. In their search for the button, some go to the psychoanalyst, some go to church and some read "self-help" books. But while it is impossible to find the button for happiness, the majority are satisfied with pushing the buttons of cameras, radios, television sets, and watching science fiction becoming reality.
One of the strangest aspects of this mechanical approach to life is the widespread lack of concern about the danger of total destruction by nuclear weapons; a possibility people are consciously aware of. The explanation, I believe, is that they are more proud of than frightened by the gadgets of mass destruction. Also, they are so frightened of the possibility of their personal failure and humiliation that their anxiety about personal matters prevents them from feeling anxiety about the possibility that everybody and everything may be destroyed. Perhaps total destruction is even more attractive than total insecurity and never ending personal anxiety.
Am I suggesting that modern man is doomed and that we should return to the preindustrial mode of production or to nineteenth century "free enterprise" capitalism? Certainly not. Problems are never solved by returning to a stage which one has already outgrown. I suggest transforming our social system from a bureaucratically managed industrialism in which maximal production and consumption are ends in themselves (in the Soviet Union as well as in the capitalist countries) into a humanist industrialism in which man and the full development of his potentialities — those of love and of reason — are the aims of all social arrangements. Production and consumption should serve only as means to this end, and should be prevented from ruling man.
To attain this goal we need to create a Renaissance of Enlightenment and of Humanism. It must be an Enlightenment, however, more radically realistic and critical than that of the seventeenth and eighteenth centuries. It must be a Humanism that aims at the full development of the total man, not the gadget man, not the consumer man, not the organization man. The aim of a humanist society is the man who loves life, who has faith in life, who is productive and independent. Such a transformation is possible if we recognize that our present way of life makes us sterile and eventually destroys the vitality necessary for survival.
Whether such transformation is likely is another matter. But we will not be able to succeed unless we see the alternatives clearly and realize that the choice is still ours. Dissatisfaction with our way of life is the first step toward changing it. As to these changes, one thing is certain: They must take place in all spheres simultaneously — in the economic, the social, the political and the spiritual. Change in only one sphere will lead into blind alleys, as did the purely political French Revolution and the purely economic Russian Revolution. Man is a product of circumstances — but the circumstances are also his product. He has a unique capacity that differentiates him from all other living beings: the capacity to be aware of himself and of his circumstances, and hence to plan and to act according to his awareness.
参考译文——我们的生活方式把人害苦了
我们的生活方式把人害苦了
埃里希·弗洛姆
大多数美国人以为，在我们的社会里，人们热衷于消费、喜欢玩乐、乘坐喷气式飞机旅行， 这就为最大多数人创造了最大的幸福。与这一观点相反，我认为，我们目前的生活方式导致忧虑与日俱增、自立能力丧失，最终致使我们的文化解体。我并不认为玩乐即愉悦、消费即欢乐、忙碌即幸福，也不把缺乏个性、推卸责任的"组织人"与独立自主的个人混为一谈。
从这一批评性的观点来看，我们社会中的酗酒人数、自杀率、离婚率、少年犯罪、黑社会统治、暴力行为、对生活的冷漠态度等，都是我们"通常病变"的典型症状。有人或许会争辩，这些病态现象之所以存在，是因为我们尚未达到我们的目标——建成富足社会。诚然，我们还远远算不上富足社会，但过去几十年中取得的物质进步足以使我们期盼，我们的制度有可能最终建立起一个物质上富足的社会。然而，到那时我们是否会幸福一点呢？瑞典是欧洲最繁荣、最民主、最爱和平的国家之一，而该国的例子却并不怎么令人鼓舞：正如人们经常指出的那样，尽管瑞典在物质方面完全有保障，但其酗酒人数与自杀率在欧洲国家中属最高之一，而如爱尔兰这样贫困得多的国家在这些方面的比率却在最低之列。我们所持的物质福利本身能带来幸福的梦想，会不会只是一个不切实际的幻想呢？……
毫无疑问，18、19世纪的人本主义思想家——我们观念形态方面的先贤——认为，生活的目的在于充分开发人的潜力。他们看重的是人自身的价值，而不是他拥有的财产或他的消费量。对他们来说，经济生产是人类开发自身的一种手段，而不是目的。但今天这一手段似乎成了目的；不但如尼采在19世纪说的那样，"上帝已经死了"，人类似乎也死了；活着的只剩那些组织、那些机器，人似乎成了它们的奴隶，而非主人。
每个社会都借助它家庭抚育孩子的方式、它的教育制度及其有效价值观念（即那些受到褒奖的而非仅仅宣扬一番的价值观念）来塑造自己的个性类型。每个社会都塑造自身正常运作所需的"社会性格"类型，凭此造就自觉按照社会要求行事的人。那么，我们这个官僚机构管理下的大规模工业化社会体制需要何种类型的人呢？
它所需要的人能在大团体中合作愉快，热衷于不断增加消费，其口味按同一标准铸成，而且易受影响，易于预料。它所需要的人自己觉得是自由独立的，然而又甘愿受人指挥，叫做什么就做什么，毫无抵触地纳入社会机器，做到无须强迫就跟着走，没有领袖也会跟着跑，没有目标也会一推就动。要说目标，那只有一个：不停忙碌，行使职责，一直往前。
现代工业化体制成功地造就了这一类型的人。这是"被异化了的"人。说他异化就是指他的行动和自身的力量已经与自己脱离；它们凌驾于他之上，跟他作对，支配着他，而不是受他支配。他的生命力转化成了事物和机构，而这些事物和机构又变作了一尊尊偶像。它们是些游离于他自身之外的东西，对之他十分崇拜，甘愿服从。被异化了的人向自己亲手完成的成果顶礼膜拜。他并不觉得自己是本人力量与财富的真正拥有者，而把自己看作为已呈枯竭的"东西"，只得依赖自身之外的其他事物。他已沦为自己创造的政治经济环境的奴隶。
既然我们的经济组织是以持续不断、日益增长的消费为基础（试想，如果人们等旧汽车真的过时了才买新的，那对我们经济的威胁有多大），当代产业工人自然会受到怂恿，着魔似地消费。他“享用”烟酒、食品、名胜、讲座、书本、电影电视以及任何新鲜玩意儿，但领略不到一丝真正的乐趣。世界变成一只硕大的母乳，人类则成了永世的乳儿，永远在期盼，永远会失望。
从总体上看，我们的社会正演变为一个由官僚机构指挥的庞大企业，而人在这架机器成了一只上好润滑油的小小齿轮。所用的润滑油就是较高的工资、附加福利、通风良好的厂房和扬声器播送的音乐，上油的是心理学家和"人际关系"专家。但所有这些使齿轮运转的措施都不能改变人已丧失权力的事实、不会全心全意投人工作而且对工作感到厌倦的事实。实际上，蓝领与白领工人都成了经济舞台上跟着自动化机器和官僚式管理的指挥棒转的木偶。
工人和雇员都焦虑不安，这不仅因为他们有可能失业（况且还欠着分期支付的款项），还因为他们无法获得一点人生真正的满足与乐趣。他们一生都未能做一个感情丰富、极具才智的人，独立自主的真正的人，去面对人生重大的现实问题。
那些在社会阶梯上爬得较高的人也同样焦虑不安，他们的生活和他们下属的生活同样空虚。在某些方面他们甚至更加缺少安全感，这是因为他们处于激烈的竞争之中。获得晋升还是落在后面，这不但是个薪金多少的问题，而且更是个关系到自尊心的问题。他们在申请第一份工作时，雇主就要测试他们的智力，还要考查他们是否能把顺从与独立恰到好处地融为一体。从那一刻起，他们一次次地接受测试。测试者有心理学家；对这些人来说，测试是笔大买卖。他们的上司也是测试者，评判他们举止如何、是否喜欢交际以及能否与人和睦相处等等。除了测试他们本人，还要测试他们的太太。他们必须得一再证明自己与竞争对手旗鼓相当或者更胜一筹，以致他们经常感到焦虑不安、压力重重。这正是造成他们不幸和致使他们罹患身心疾病的原因。
"组织人"也许吃得好、玩得好，工作也颇顺利，但他缺少本体意识，因为他的思想感情全都不是源于本人，没有一点是真实的。他对政治、宗教、哲学和爱情都没有什么信念。他喜欢思想、艺术和时尚方面的"最新模式"，误以为从大众传播媒介中听来的思想感情是属于他自己的。
他留恋向往个人主义的、主动进取的、正直的生活，并借助观看西部片聊以自慰。然而，在这个由庞大的公司、庞大的国家与军事官僚机构和庞大的工会组织构成的社会里，这些价值观念都已从现实生活中消失了。作为个人，他在这些庞然大物面前感到极端渺小，发现唯有一种办法可以使他摆脱自己根本无足轻重的感觉，那就是：与这些庞然大物认同，视它们为自身力量的真正代表，当作偶像崇拜；至于他自身的力量，则已经被他消灭了。他还以其他方式尽力使自己免生焦虑。他以冰箱塞满食品为乐，这也许就是一种无意识的自我安慰方式。他强烈的消费欲望——从购买电视机到发泄情欲——又是一个症状；那是精神病学家常常在焦虑不安的病人中发现的一种心理机制，即以暴饮暴食或者狂热购物来逃避问题。
以生产、销售、消费商品为生活中心的人把自己也转化为一种商品了。他对人造的、机械的东西越来越感兴趣，对天然的、有机的东西却无动于衷。如今，许多男子对跑车比对女人更为醉心，抑或把女人当作只要按对按钮就会奔驰的汽车。总而言之，他们以为幸福是个找对按钮的问题，而不是追求硕果累累、丰富多彩生活的结果，不是追求需要付出艰辛、承担风险的生活的结果。他们在搜寻按钮的过程中，有的去找精神分析学家，有的去做礼拜，也有的去读“自助”书籍。不过，他们虽然不可能找到赐予幸福的按钮，大多数人却安于按收音机、电视机和照相机的按钮，安于看着科幻小说变成现实。
这种对待生活的机械态度最奇怪的方面之一是普遍对原子武器造成彻底毁灭的危险漠不关心，而这种可能性是人们清醒地意识到的。我认为，对这一现象的解释是，他们对具有大规模破坏性的玩意儿与其说感到害怕，不如说觉得自豪。另外，他们极其害怕个人会遭到失败、蒙受耻辱；他们为私事惶惶不安，对于世人与万物均可能遭毁灭一事则无暇顾及了。也许彻底毁灭比毫无安全感、比个人永难消除焦虑甚或更加诱人。
我是不是在说现代人注定难逃劫数，是不是在说我们应该回到工业化前的生产方式，或者回到19世纪的"自由企业"资本主义？当然不是。想通过倒退到人们已经走过的阶段来解决问题是永远行不通的。我建议改造我们的社会制度，将其从一个在官僚机构管理下的以追求最高产量和最大消费为目的的工业化社会体制（苏联和资本主义国家都属此类体制）转化为一个人本主义的工业化社会体制。在后一种体制中，一切社会活动的目的都是为了人，为了使人的各种潜力——爱的潜力和运用理智的潜力——获得充分发展。生产和消费只可充作达到这一目的的手段，不能让其支配人类。
为了达此目的，我们需要复兴启蒙运动，复兴人文主义。但是，这一次启蒙运动一定要比17到18世纪的启蒙运动更加注重现实，更具批判力度。这一次人文主义一定要以完整的人获得充分发展为出发点，而不是醉心于机械玩意儿的人、热衷于消费的人，不是组织人。人文主义社会的目标是要造就热爱生活的人，对生活抱有信心的人，多出成果、独立自主的人。如果我们能认识到目前的生活方式会使我们失去朝气，而且终将毁灭生存所必需的活力，那么，这样一种转化是有可能的。
这种转化能否成功则是另一回事。但是，如果我们不清楚地看到可供选择的途径，意识不到我们仍有选择余地，我们就不能指望成功。对我们的生活方式不满是迈向改变这种方式的第一步。关于这种改变，有一点是肯定的：改变必须在所有领域同时进行——包括经济、社会、 政治以及精神等领域。仅仅改造一个领域，就会像纯粹政治性质的法国革命和纯粹经济性质的俄国革命那样走进死胡同。人类是环境的产物——但环境也是人类的产物。人类具有区别于其他任何生物的独特能力：认识自己和认识环境的能力，因此也就有了按照自己的认识制订计划并付诸行动的能力。
Key Words:
critical ['kritikəl]
adj. 批评的，决定性的，危险的，挑剔的
peaceful ['pi:sfəl]
adj. 安宁的，和平的
indifference [in'difərəns]
n. 不重视，无兴趣，漠不关心
violence ['vaiələns]
n. 暴力，猛烈，强暴，暴行
democratic [.demə'krætik]
adj. 民主的，大众的，平等的
produce [prə'dju:s]
n. 产品，农作物
vt. 生产，提出，引起，
independent [indi'pendənt]
adj. 独立的，自主的，有主见的
n. 独立
miserable ['mizərəbl]
adj. 悲惨的，痛苦的，贫乏的
anxiety [æŋ'zaiəti]
n. 焦虑，担心，渴望
security [si'kju:riti]
n. 安全，防护措施，保证，抵押，债券，证券
smoothly [smu:ðli]
adv. 平滑地，流畅地
friction ['frikʃən]
n. 摩擦，摩擦力，分歧
willing ['wiliŋ]
adj. 愿意的，心甘情愿的
independent [indi'pendənt]
adj. 独立的，自主的，有主见的
n. 独立
anticipated [æn'tisipeit]
adj. 预期的；期望的 v. 预料（anticipat
social ['səuʃəl]
adj. 社会的，社交的
n. 社交聚会
consume [kən'sju:m]
v. 消耗，花费，挥霍
cooperate [kəu'ɔpəreit]
vi. 合作，协力
except [ik'sept]
vt. 除，除外
prep. & conj.
effective [i'fektiv]
adj. 有效的，有影响的
threat [θret]
n. 威胁，凶兆
vt. 威胁, 恐吓
disappointed [.disə'pɔintid]
adj. 失望的
eternal [i'tə:nəl]
adj. 永久的，永恒的
n. 永恒的事
obsolete ['ɔbsəli:t]
adj. 已废弃的，过时的
continuous [kən'tinjuəs]
adj. 连续的，继续的，连绵不断的
dependent [di'pendənt]
adj. 依靠的，依赖的，从属的
contemporary [kən'tempərəri]
n. 同时代的人
adj. 同时代的，同时的，
alienated ['eiljəneitid]
adj. 疏远的，被隔开的
prisoner ['prizənə]
n. 囚犯
expectant [iks'pektənt]
adj. 期待的，怀孕的 n. 预期者，期待者
intellectually
adv. 智力上；知性上；理智地
independent [indi'pendənt]
adj. 独立的，自主的，有主见的
n. 独立
submissiveness ['sʌbmisivnis]
n. 服从，顺从
productive [prə'dʌktiv]
adj. 能生产的，有生产价值的，多产的
tune [tju:n]
n. 曲调，调子，和谐，协调，调整
vt. 调
independence [.indi'pendəns]
n. 独立，自主，自立
authentic [ɔ:'θentik]
adj. 可信(靠)的，真实的，真正的
bureaucratic [bjuə.rəu'krætik]
adj. 官僚的，繁文缛节的
intelligence [in'telidʒəns]
n. 理解力，智力
n. 情报，情报工作，情报
alter ['ɔ:ltə]
v. 改变，更改，阉割，切除
military ['militəri]
adj. 军事的
n. 军队
mass [mæs]
n. 块，大量，众多
adj. 群众的，大规模
reassuring [,ri:ə'ʃuəriŋ]
adj. 可靠的；安心的；鼓气的 v. 使放心（reas
escape [is'keip]
v. 逃跑，逃脱，避开
n. 逃跑，逃脱，(逃
symptom ['simptəm]
n. 症状，征兆
mechanism ['mekənizəm]
n. 机制，原理
n. 机械，机构，结构
authentic [ɔ:'θentik]
adj. 可信(靠)的，真实的，真正的
initiative [i'niʃətiv]
adj. 创始的，初步的，自发的
n. 第一步
evade [i'veid]
v. 规避，逃避，躲避
anxiety [æŋ'zaiəti]
n. 焦虑，担心，渴望
commodity [kə'mɔditi]
n. 商品，日用品
insecurity [,insi'kjuərəti]
n. 不安全；不牢靠；无把握；心神不定
attractive [ə'træktiv]
adj. 有吸引力的，引起注意的
mechanical [mi'kænikəl]
adj. 机械的，力学的，呆板的
n. (供制
organic [ɔ:'gænik]
adj. 器官的，有机的，根本的，接近自然的
destruction [di'strʌkʃən]
n. 破坏，毁灭，破坏者
approach [ə'prəutʃ]
n. 接近; 途径，方法
v. 靠近，接近，动
mass [mæs]
n. 块，大量，众多
adj. 群众的，大规模
gadgets [gæ,dʒets]
n. 小配件；小工具（gadget的复数）
humiliation [hju:.mili'eiʃən]
n. 耻辱，丢脸
social ['səuʃəl]
adj. 社会的，社交的
n. 社交聚会
doomed [dumd]
adj. 命中注定的 动词doom的过去式和过去分词
productive [prə'dʌktiv]
adj. 能生产的，有生产价值的，多产的
realistic [riə'listik]
adj. 现实的，现实主义的
radically ['rædikəli]
adv. 根本地，完全地，过激地
vitality [vai'tæliti]
n. 活力，生命力
independent [indi'pendənt]
adj. 独立的，自主的，有主见的
n. 独立
maximal ['mæksəməl]
adj. 最大的，最高的
transformation [.trænsfə'meiʃən]
n. 转型，转化，改造
enterprise ['entəpraiz]
n. 企业，事业，谋划，进取心
capacity [kə'pæsiti]
n. 能力，容量，容积; 资格，职位
awareness [ə'wɛənis]
n. 认识，意识，了解
revolution [.revə'lu:ʃən]
n. 革命，旋转，转数
simultaneously [saiməl'teiniəsli]
adv. 同时地(联立地)
unique [ju:'ni:k]
adj. 独一无二的，独特的，稀罕的
social ['səuʃəl]
adj. 社会的，社交的
n. 社交聚会
spiritual ['spiritjuəl]
adj. 精神的，心灵的，与上帝有关的
dissatisfaction [.dissætis'fækʃən]
n. 不满
certain ['sə:tn]
adj. 确定的，必然的，特定的
transformation [.trænsfə'meiʃən]
n. 转型，转化，改造
参考资料：
- 大学英语精读(第三版) 第六册: Unit4B Our Way of Life Makes Us Miserable(1)_大学教材听力 - 可可英语
- 大学英语精读(第三版) 第六册: Unit4B Our Way of Life Makes Us Miserable(2)_大学教材听力 - 可可英语
- 大学英语精读(第三版) 第六册: Unit4B Our Way of Life Makes Us Miserable(3)_大学教材听力 - 可可英语
- 大学英语精读(第三版) 第六册: Unit4B Our Way of Life Makes Us Miserable(4)_大学教材听力 - 可可英语
- 大学英语精读(第三版) 第六册: Unit4B Our Way of Life Makes Us Miserable(5)_大学教材听力 - 可可英语
- 大学英语精读(第三版) 第六册: Unit4B Our Way of Life Makes Us Miserable(6)_大学教材听力 - 可可英语
- 大学英语精读(第三版) 第六册: Unit4B Our Way of Life Makes Us Miserable(7)_大学教材听力 - 可可英语
- 大学英语精读(第三版) 第六册: Unit4B Our Way of Life Makes Us Miserable(8)_大学教材听力 - 可可英语
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