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　　《純愛(ài)英文館：魯濱遜漂流記（英文版）》是笛福受當(dāng)時(shí)一個(gè)真實(shí)故事的啟發(fā)而創(chuàng)作的。1704年9月一名叫亞歷山大·塞爾柯克的蘇格蘭水手與船長(zhǎng)發(fā)生爭(zhēng)吵，結(jié)果被船長(zhǎng)遺棄在大西洋中，離智利有400英里之遙的安·菲南德島上達(dá)4年4個(gè)月之久，四年后，他才被伍茲·羅杰斯船長(zhǎng)所救，當(dāng)他被救回英國(guó)時(shí)已經(jīng)成為了一個(gè)野人。英國(guó)著名作家笛福便以塞爾柯克的傳奇故事為藍(lán)本，把自己多年來(lái)的海上經(jīng)歷和體驗(yàn)傾注在人物身上，并充分運(yùn)用自己豐富的想象力進(jìn)行文學(xué)加工，使“魯濱遜”成了當(dāng)時(shí)中小資產(chǎn)階級(jí)心目中的英雄人物，是西方文學(xué)中第一個(gè)理想化的新興資產(chǎn)者形象。他表現(xiàn)了強(qiáng)烈的資產(chǎn)階級(jí)進(jìn)取精神和啟蒙意識(shí)。塞爾柯克在荒島上并沒(méi)有作出什么值得頌揚(yáng)的英雄事跡，他和魯濱遜都被說(shuō)成有捕山羊和以羊皮為衣的經(jīng)歷，也都被貓騷擾過(guò)；他們也都馴養(yǎng)過(guò)山羊和同貓作伴，還都抽時(shí)間向上帝祈禱過(guò)。但魯濱遜在其他方面并未借助賽爾科克的經(jīng)歷。

目錄

　　My father， a wise and grave man， gave me serious and excellent counsel against what he foresaw was my design
　　He called me one morning into his chamber， where he was confined by the gout， and expostulated very warmly with me upon this subject He asked me what reasons more than a mere wandering inclination I had for leaving my father's house and my native country， where I might be well introduced， and had a prospect of raising my for-tunes by application and industry， with a life of ease and pleasure.　He told me it was for men of desperate fortunes on one hand， or of aspiring， superior fortunes on the other， who went abroad upon adventures， to rise by enterprise， and make themselves famous in undertakings of a nature out of the common road; that these things were all either too far above me， or too far below me; that mine was the middle state， or what might be called the upper station of low life， which he had found by long experience was the best state in the world， the most suited to human happiness， not exposed to the miseries and hardships， the lab our and sufferings， of the mechanic part of mankind， and not embarrassed with the pride， luxury， ambition， and envy of the upper part of mankind.　He told me I might judge of the happiness of this state by this one thing， viz.， that this was the state of life which all other people envied; that kings have frequency lamented the miserable consequences of being bom to great things， and wished they had been placed in the middle of the two extremes， between the mean and the great; that the wise man gave his testimony to this as the just standard of true felicity， when he prayed to have nather poverty or riches.
　　He bid me observe it， and I should always find， that the calamities of life were shared among the upper and lower part of mankind， but that the middle station had the fewest disasters， and was not exposed to so many viassitudes as the higher or lower part of mankind.　Nay， they were not subjected to so many distempers and uneasiness's either of body or mind as those were who， by viaous living， luxury， and extravagances on one hand， or by hard lab our， want of necessaries， and mean or insuffiaent diet on the other hand， bring distempers upon themselves by the natural consequences of their way of living; that the middle station of life was calculated for all kind of virtues and all kind of enjoyments; that peace and plenty were the handmaids of a middle fortune; that temperance， moderation， quietness， health， soaety， all agreeable diversions， and all desirable pleasures， were the blessings attending the middle station of life;　that this way men went silendy and smoothly through the world， and comfortably out of it， not embarrassed with the labours of the hands or of the head， not sold to the life of slavery for daily bread， or harrassed with perplexed arcumstances， which rob the soul of peace， and the body of rest; not enraged with the passion of envy， or secret burning lust of ambition for great things; but in easy circumstances sliding gendy through the world， and sensibly tasting the sweets of living， without the bitter， feeling that they are happy， and learning by every day's experience to know it more sensibly.
　　……

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