第 1 章
The Transformative Power of Elsewhere
In an age of instant digital travel and virtual experiences, Alain de Botton's "The Art of Travel" remains a cultural touchstone that has influenced how we think about journeys. This philosophical exploration of travel has garnered praise from luminaries like Bill Gates, who included it among his recommended summer reads, and inspired countless travel writers and bloggers. Since its publication in 2002, the book has been translated into more than twenty languages and continues to resonate with readers seeking deeper meaning in their wanderlust. Unlike conventional travel guides that focus on destinations, de Botton's work delves into the psychology behind our desire to escape the familiar, examining why we travel and how we might do it better. His unique blend of philosophy, art history, and personal reflection has established this work as essential reading for thoughtful travelers, earning its place alongside classics like Pico Iyer's "The Art of Stillness" and Bruce Chatwin's "The Songlines" in the canon of travel literature.
第 2 章
The Seduction of Anticipation
We begin our journeys long before we leave home. Sitting in a London apartment on a January afternoon, de Botton finds himself captivated by a brochure advertising the Caribbean island of Barbados. The glossy images of palm trees and azure waters stand in stark contrast to the gray English winter outside his window. This contrast creates a powerful anticipatory pleasure-a joy that often exceeds the actual experience of travel itself.
This gap between expectation and reality forms one of travel's central paradoxes. De Botton introduces us to Joris-Karl Huysmans' novel "Against Nature," whose protagonist des Esseintes plans a trip to London after becoming enchanted with English literature. On the way to his ship, des Esseintes stops at an English tavern in Paris where he enjoys roast beef, drinks ale, and converses with English tourists. Surrounded by these British elements, he suddenly realizes that the imagined London already exists in his mind, making the actual journey unnecessary. "What was the good of moving," des Esseintes wonders, "when one could travel so magnificently sitting in a chair?"
This anticipatory pleasure isn't merely about escapism. When we dream of destinations, we're often seeking solutions to problems in our everyday lives. The Caribbean brochure appeals to de Botton not just because of beautiful beaches, but because it promises relief from work pressures and relationship tensions. Travel brochures sell us psychological states as much as physical locations-the possibility of being a different, happier version of ourselves.
Yet reality inevitably intrudes. De Botton and his companion M. arrive at their tropical paradise only to find themselves caught in the same argument they might have had in London. Their luxurious surroundings become irrelevant as emotional tensions surface, proving that we cannot escape ourselves simply by changing locations. As ancient philosophers understood, happiness depends less on external circumstances than on internal harmony.
Des Esseintes ultimately concluded that imagination provides "a more-than-adequate substitute for the vulgar reality of actual experience." While de Botton doesn't entirely agree, he admits finding similar pleasure in simply turning the pages of airline timetables at home-evidence that anticipation itself constitutes a significant portion of travel's joy.
第 3 章
The Poetry of Transitional Spaces
Most travel writing focuses on destinations, but de Botton finds unexpected beauty in the spaces between-airports, train stations, highways, and service areas. At a motorway service station between London and Manchester, he experiences a strange poetic resonance despite the mundane surroundings of laminated food advertisements and ketchup-stained tables. This leads him to explore why such transitional places can move us.
The 19th-century poet Charles Baudelaire suffered from what he called "the Horror of Home," a perpetual restlessness that made him dream of escape to distant lands. Yet his actual attempt at travel-a journey toward India that ended prematurely in Mauritius-left him dejected. This created a lifelong ambivalence toward travel, captured in his sardonic observation that returned travelers who "saw wonders" were "often bored, just as we are here." Despite this cynicism, Baudelaire remained captivated by the possibility of elsewhere, declaring he'd be happy to go "anywhere! anywhere! so long as it is out of the world!"
Baudelaire found particular solace in transitional places-harbors, train stations, and ships-where T.S. Eliot noted he invented "a new kind of romantic nostalgia." De Botton shares this sensibility, confessing his habit of seeking comfort at Heathrow Airport when sad. The sight of planes landing and taking off offers what Baudelaire found in ships at Honfleur: a whispered promise of happiness. The departure screens with their litany of destinations suggest "with what ease our seemingly entrenched lives might be altered" by simply walking down a corridor onto a craft bound for somewhere new.
These transitional spaces fascinate us because they embody possibility. Baudelaire admired ships as living creatures "full of spirit, suffering and heaving all the sighs and ambitions of humanity." De Botton sees modern aircraft similarly-their size and engineering prowess inspire wonder, their "agility" and "self-possession" contrasting with earthbound structures that "leak air and water and can lose parts of themselves to the wind."
American painter Edward Hopper, himself a devotee of Baudelaire, found similar poetry in roadside diners, gas stations, and motels-what de Botton calls the "poesie des motels." In Hopper's painting "Gas," a floodlit petrol station stands alone against the impending night, the last outpost of humanity before wilderness. Though depicting isolation, the painting renders it "poignant and enticing." In such liminal places, "what we have in common with others can loom larger than what separates us."
These transitional spaces also create ideal conditions for thought. Moving vehicles-planes, ships, trains-seem to facilitate internal conversations. The correlation between expansive views and expansive thinking is almost "quaint," with "large thoughts requiring large views, and new thoughts, new places." Most crucially, the distractions of travel occupy the "nervous, censorious, practical part of the mind" that typically shuts down difficult emerging thoughts, allowing deeper reflections to surface.
第 4 章
The Allure of the Exotic
At Amsterdam's Schiphol Airport, de Botton finds himself unexpectedly delighted by a simple yellow directional sign reading "Aankomst." This feeling-the exotic-stems not from the sign's design but from how it conclusively signals his arrival "elsewhere." The sign's distinctiveness speaks of a different national character than his own, suggesting that "the country that made it may in critical ways prove more congenial than my temperament." It becomes "a promise of happiness."
This exotic allure has drawn travelers for centuries. The young Gustave Flaubert became obsessed with the Orient as an escape from provincial Rouen. His adolescent writings overflow with Oriental fantasies-"burning suns," "blue skies," "golden minarets"-as antidotes to the French bourgeois life he despised. When his father died unexpectedly, leaving him wealthy, Flaubert finally realized his dream, traveling to Egypt in 1849 where he "gulped down a whole bellyful of colors, like a donkey filling himself with hay."
But what exactly makes a place "exotic"? De Botton finds his own exotic elements in Amsterdam's distinctive architecture: elongated pale-pink bricks with white mortar, narrow apartment blocks with large windows, democratic scruffiness, and absence of ostentatious buildings. Stopping before a red front door, he experiences "an intense longing to spend the rest of my life there," captivated by an apartment that suggests "a society attracted to a financial mean."
To understand Flaubert's fascination with Egypt, we must examine his contempt for French bourgeois society. His "Dictionary of Received Ideas" catalogues the bourgeoisie's prejudices, revealing his disgust with their artistic suspicion, xenophobia, machismo, sentimentality, and sexual repression. Egypt offered validation for values his own society rejected.
Flaubert embraced Egyptian chaos-the cacophony of shouting boatmen and merchants bargaining-as confirmation of his belief that life is fundamentally disordered. He celebrated Egypt's bodily frankness, noting with approval how no one found it odd when a donkey defecated or a man urinated in a Cairo cafe. Against French prudery, he welcomed Egyptian culture's acceptance of life's duality: shit-mind, life-death, sexuality-purity.
He even developed a profound affection for camels, calling them his "real passion" and describing their "singular grace" despite their melancholy appearance. His admiration stemmed from identifying with their stoicism and ungainliness-their sad expressions combined with fatalistic resilience.
When leaving Egypt, Flaubert was distraught, asking "When will I see a palm tree again?" His lifelong attachment suggests we should respect our own attractions to certain countries. Flaubert insisted nationality should be ascribed by attraction rather than birth, writing to his lover: "I'm as much Chinese as French" and "my native country is the country I love." Like Socrates who claimed to be "from the world" rather than Athens, Flaubert-though from Rouen-might have answered he was, perhaps a little, from Egypt too.
第 5 章
The Cultivation of Curiosity
In Madrid for a conference, de Botton extends his stay but experiences an unexpected lethargy. Despite the city's renowned attractions waiting outside, he feels an overwhelming desire to remain in bed and catch an early flight home. This contrasts sharply with Alexander von Humboldt, the remarkable German scientist who embarked on a South American expedition in 1799. During his five-year journey, Humboldt collected sixteen hundred plants, identified six hundred new species, redrew maps, studied Earth's magnetism, and researched indigenous cultures.
Reluctantly venturing into Madrid's Old Quarter, de Botton finds himself paralyzed by uncertainty about what he's supposed to do or think in historically significant places. Unlike his aimless wandering, Humboldt's travels had clear purpose-from the moment he boarded his ship, he began methodical research, measuring seawater temperature, taking sextant readings, and cataloging species.
In Madrid, by contrast, everything is already known and measured. The guidebook impatiently dispenses facts: the Plaza Mayor's northern side is precisely 101 meters and 52 centimeters long; the equestrian statue of Philip III stands exactly 5 meters and 43 centimeters high. Unlike Humboldt, whose measurements served science, tourist observations seem pointless-there's nothing new to discover.
This raises a fundamental question: what should we seek in our travels? Nietzsche's essay distinguishes between collecting facts and using known facts for "inner, psychological enrichment." Rather than collecting specimens like Humboldt, perhaps we could return with "small, unfeted but life-enhancing thoughts."
De Botton imagines creating his own subjective guide to Madrid, giving three stars to the underrepresentation of vegetables in Spanish cuisine, the surprisingly long surnames of ordinary citizens, Spanish men's small feet, and the attitude toward modern architecture. These personal interests would form his subjective Madrid guide had his curiosity been allowed to follow its natural course rather than being directed by a standard guidebook.
Humboldt's extraordinary attention to seemingly insignificant details-lichens above the snow line, a butterfly at 15,000 feet-wasn't spontaneous but stemmed from his lifelong chain of inquiry about how geography affects flora and fauna. This demonstrates the importance of having the right question to ask of the world-the difference between swatting a fly in irritation and using it to develop a botanical theory.
Unfortunately for travelers, most objects don't come with questions that generate deserved excitement. The guidebook description of the Iglesia de San Francisco el Grande offers dry facts without connecting to larger questions that might spark genuine curiosity. Only by linking such details to fundamental questions like "Why have people built churches?" could a traveler develop the receptivity needed to appreciate what they're seeing, rather than experiencing information as "useless and fugitive as necklace beads without a connecting chain."
第 6 章
Nature as Restoration
William Wordsworth spent his life in the Lake District, walking between 175,000 and 180,000 miles according to Thomas De Quincey. During these walks, he found inspiration for poems celebrating previously overlooked natural phenomena. Though initially criticized-Lord Byron called his work "namby-pamby"-by his death in 1850, the Lake District had attracted countless tourists seeking the landscapes that had inspired his verse.
Wordsworth's critique of cities went beyond concerns about pollution and poverty to address their spiritual impact. He accused urban environments of breeding destructive emotions: social anxiety, envy, pride, and an insatiable desire for novelty. City dwellers lacked perspective, living in thrall to social opinion while finding it paradoxically difficult to form genuine connections with neighbors. As he wrote of nature in "Lines Written a Few Miles above Tintern Abbey," it could "inform the mind" and "impress with quietness and beauty," protecting against "the dreary intercourse of daily life."
In every landscape, Wordsworth found models of virtue. Flowers exemplified humility and meekness: "Sweet silent Creature! That breath'st with me in sun and air..." Animals demonstrated stoicism, like the bluetit that sang through freezing weather at Dove Cottage. His poetic ambition was to make us truly see these overlooked creatures, inviting readers to consider how the world appears through other eyes-an exercise that offers relief from having only human perspectives.
The majesty of cliffs and cataracts encourages high-mindedness and humility, making it harder to feel petty emotions like envy. Nature shaped Wordsworth to resist "the weight of meanness, selfish cares, coarse manners, vulgar passions" that constantly assault us from ordinary life.
Though brief countryside visits might seem insufficient, Wordsworth believed nature's psychological benefits could be lasting. After his 1790 walking tour of the Alps, he wrote to his sister that "scarce a day of my life will pass in which I shall not derive some happiness from these images." He termed such powerful natural experiences "spots of time"-moments that retain "a renovating virtue" that "lifts us up when fallen."
De Botton experiences his own "spot of time" while eating chocolate near Ambleside, observing trees of "astonishing health and exuberance" whose beauty later returned to him during a London traffic jam, providing "a ledge against which I could rest my thoughts." Similarly, Wordsworth's famous daffodils by Ullswater Lake became for him a mental resource that, when recalled in "vacant or pensive moods," would fill his heart with pleasure and help resist "enmity and low desires."
第 7 章
The Sublime: Finding Meaning in Vastness
Drawn to desert landscapes and their evocative names (Mojave, Kalahari, Taklamakan, Gobi), de Botton travels to the Sinai specifically "to be made to feel small"-not in the unpleasant way that social hierarchies diminish us, but in a more satisfying manner suggested by overwhelming landscapes in paintings by Bierstadt, Loutherbourg, and Friedrich.
Two days into the Sinai trip, his group reaches a desolate valley devoid of life-no trees, grass, water or animals-only boulders scattered across a sandstone floor. The surrounding mountains resemble "naked Alps," their exposed geology revealing "gashes and fissures that speak of the pressures of millennia." The tectonic forces have "rippled granite as though it were linen," creating a landscape that extends seemingly infinitely.
Language often fails to capture our emotional responses to such landscapes. However, in the early eighteenth century, a word gained prominence that specifically described reactions to precipices, glaciers, night skies and boulder-strewn deserts: the sublime. Critics began grouping previously unconnected landscapes into a single category based on their size, emptiness or danger, arguing that such places provoked an identifiable feeling both pleasurable and morally beneficial.
Edmund Burke distinguished between merely beautiful landscapes (meadows, flowers) and truly sublime ones that suggest power greater than humans. Burke illustrated this with an analogy: oxen are strong but innocent, while bulls are powerful and potentially destructive. Similarly, landscapes can be either oxlike (innocent, pliable) or bull-like (vast, empty, dark, seemingly infinite).
Why seek out this feeling of smallness and delight in it? What defies our will can provoke anger, but also awe and respect-depending on whether the obstacle appears noble or squalid in its defiance. We begrudge the cocky doorman but honor the mist-shrouded mountain. Sublime landscapes don't introduce us to our inadequacy but allow us to conceive of familiar inadequacy differently. They repeat in grand terms a lesson ordinary life teaches viciously: the universe is mightier than we are, we must accept limitations on our will.
In the Sinai, thoughts of deity arise naturally. The mountains and valleys suggest the planet was built by something greater than human hands. Even to secular minds, the word "God" seems appropriate when confronted with sandstone valleys rising toward what appears to be a giant altar beneath a crescent moon. Early writers on the sublime repeatedly connected such landscapes with religion-from Addison noting how vast spaces raise thoughts of an "Almighty Being" to Emerson calling nature "the apparition of God."
The link between God and sublime landscapes finds its most explicit expression in the Book of Job. When Job demands to know why he suffers despite his goodness, God answers by directing him to contemplate deserts, mountains, rivers and oceans. God's message is clear: the universe is greater than you; do not be surprised that you cannot fathom its logic. See how small you are next to mountains. Accept what is bigger than you and what you do not understand.
Even for secular minds, sublime landscapes retain symbolic value in helping us accept without bitterness the obstacles we cannot overcome and events we cannot comprehend. If the world seems unfair or beyond understanding, sublime places suggest this shouldn't surprise us-we are playthings of forces that laid out oceans and chiseled mountains.
第 8 章
Art as a Lens for Seeing
Our aesthetic tastes may be more flexible than we imagine. We might overlook certain places because nothing has prompted us to appreciate them or because of random negative associations. Art serves as a powerful tool for enriching our perception, functioning as a sophisticated instrument that tells us what to look for in a scene. Great artworks isolate elements from the overwhelming mass of visual data, foreground them, and help us find these same elements in the world around us.
Vincent van Gogh arrived in Provence in February 1888 at age thirty-four. During his fifteen months in Arles, he produced an astonishing two hundred paintings, a hundred drawings, and two hundred letters. Van Gogh moved to Arles both to "paint the South" and to help others "see" it, believing firmly in art's eye-opening power. He had experienced this himself through literature and paintings: Balzac and Flaubert had revealed French society to him; Velazquez had taught him to see gray light; Monet showed him sunsets; Rembrandt morning light.
Despite his appreciation for other artists, van Gogh believed many had missed Provence's essentials. The middle-aged women of Arles couldn't "be labelled according to anything that has ever yet been done in painting," and no one had painted "the real southern Frenchman." Though Provence had been painted for over a century by artists like Fragonard and Constantin, van Gogh insisted they'd failed to capture its essence.
The author, unable to sleep at his Provencal guesthouse, reads about van Gogh until dawn. The next morning, he notices two large cypresses at the garden's edge-a discovery connected to his reading about van Gogh's fascination with these trees. Through van Gogh's paintings like "Cypresses" and "Wheat Field with Cypresses," the author now observes their distinctive movement in the mistral wind. Similarly, he begins to see olive trees differently-not as squat bushes but as angular forms with "trunks like tridents" and leaves showing "alertness and contained energy."
The author also notices Provence's vivid color contrasts that van Gogh captured-a product of the mistral clearing moisture from the air, leaving pure blue skies against which primary colors stand out brilliantly. His perception transforms as he begins to see the landscape through van Gogh's eyes: violet lavender fields beside yellow wheat, orange roofs against pure blue sky, green meadows dotted with red poppies.
The Arles tourist office enthusiastically promotes "the land of Vincent van Gogh," recommending a series of plaques marking locations he painted. Though the Yellow House van Gogh described so lovingly was destroyed during World War II, tourists still flock to the sites where he created his masterpieces. This relationship between art and travel desire has historical precedent. Before the 18th century, now-celebrated landscapes like the Lake District and Scottish Highlands were viewed with indifference or disdain. The situation changed when British artists began depicting their homeland-almost immediately, domestic tourism exploded, with previously ignored regions becoming popular destinations.
第 9 章
Possessing Beauty Through Understanding
Certain places stand out during our travels with overwhelming impact, possessing a quality we call "beauty." This beauty isn't necessarily about conventional prettiness but might simply express our connection to a place. When encountering beauty, we instinctively wish to possess it and give it weight in our lives. We want to say "I was here, I saw this and it mattered." But beauty is fugitive, often found in places we may never revisit or resulting from rare conjunctions of season, light and weather.
John Ruskin, born in London in 1819, devoted much of his work to the question of how we can possess beauty. From childhood, he was extraordinarily sensitive to visual details, finding contentment in examining carpet patterns or counting bricks. Ruskin developed five key conclusions about beauty: it results from complex psychological and visual factors; humans innately respond to and desire beauty; most expressions of this desire for possession (souvenirs, photographs, name-carving) are inadequate; beauty can only be properly possessed through understanding it; and the most effective way to develop this understanding is by describing beautiful places through art-particularly drawing-regardless of talent.
Between 1856 and 1860, Ruskin focused on teaching people how to draw, believing it was as essential as writing and should be taught to every child. Crucially, Ruskin emphasized that drawing had nothing to do with becoming an artist or drawing well-he himself claimed no special talent. Rather, drawing taught people to see-to notice rather than merely look. Through recreating what lies before us, we evolve from casual observation to deep understanding of beauty's components.
Inspired by Ruskin's democratic vision of drawing, the author attempts to draw during his travels. The very act of drawing transforms his perception-a window reveals itself not as a simple object but as a complex assembly of ledges, ridges, indentations, twelve subtly rectangular panes, and paint that isn't simply white but varies in hue depending on light and underlying conditions. Drawing exposes our blindness to the true appearance of things. The author concludes that even an hour spent drawing an oak tree (poorly) gave him a deeper appreciation and memory of its identity than years of casual observation.
Drawing offers another benefit: conscious understanding of our attraction to certain landscapes and buildings. Through drawing, we develop an aesthetic capacity, moving from vague appreciation ("I like this") to precise analysis ("I like this because..."). We begin to formulate personal laws of beauty: light striking objects from the side rather than overhead, grey complementing green, or proportional relationships in architecture.
Ruskin encouraged not only drawing but also "word-painting" during travels to cement impressions of beauty. When faced with beautiful places, we often resort to inadequate language-describing Lake District scenery as merely "pretty" or weather as "wet and windy." Ruskin attributed such failures to laziness rather than incapacity, urging us to ask more precise questions about our experiences. His own word-painting effectiveness stemmed from describing places not just visually but psychologically. Rather than merely noting colors and shapes, he analyzed how places affected us emotionally.
第 10 章
Finding Wonder in the Familiar
Upon returning to London from Barbados, the author finds the city stubbornly unchanged despite his transformative experiences abroad. While he had seen azure skies, giant sea anemones, slept in a raffia bungalow, and swum with baby turtles, London remained rainy with funereal skies. This stark contrast reminded him of the world's indifference to our personal experiences, creating despair at being home.
This leads to a consideration of two contrasting approaches to travel: Alexander von Humboldt's Journey to the Equinoctial Regions versus Xavier de Maistre's Journey around My Bedroom. While Humboldt required ten mules, thirty luggage pieces, interpreters, scientific instruments, royal letters of introduction and weapons, de Maistre needed only pink-and-blue cotton pajamas.
De Maistre's pioneering room journey began promisingly. Locking his door and donning pajamas, he traveled to his sofa-the room's largest furniture piece-seeing it with fresh eyes and rediscovering its qualities. He admired its elegant feet and recalled pleasant hours spent in its cushions dreaming of love and career advancement. From there, he spied his bed, appreciating this complex furniture anew and noting proudly how his sheets nearly matched his pajamas.
De Maistre's profound insight was that our pleasure in journeys might depend more on our mindset than our destination. If we could apply a traveling mindset to our own locales, they might become as interesting as exotic destinations. This mindset is characterized by receptivity and humility-approaching places without rigid ideas about what is interesting. We notice small details, find fascination in ordinary things, and remain alive to historical layers. At home, however, habituation blinds us. We assume we've discovered everything interesting about our neighborhood simply because we've lived there long.
The author attempted room travel but found his bedroom too small, so he applied de Maistre's principles to his Hammersmith neighborhood, forcing himself to look as though seeing it for the first time. This reawakened attention transformed his surroundings-architecture gained identity, people emerged from shapes, and the area collected ideas.
While Humboldt sought escape from "boring daily life" to a "marvelous world" through his South American explorations, de Maistre would have suggested that Humboldt's native Berlin might also offer worthy discoveries. Nietzsche, who admired de Maistre, later observed that some people "know how to make much of little" while others merely "make little of much." Some travelers cross deserts and jungles yet retain no meaningful evidence of what they've witnessed. De Maistre, content in his bedroom, gently urged us to notice what we've already seen before seeking distant hemispheres.
The art of travel, then, is not merely about reaching new destinations but about cultivating a particular way of looking at the world-one that combines curiosity, receptivity, and attentiveness. Whether we find ourselves in exotic locales or familiar surroundings, the quality of our experience depends largely on our capacity to see with fresh eyes and engage deeply with what lies before us. Travel at its best becomes not an escape from our lives but a richer way of living them.
