By Long Luo

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ndk-build NDK_PROJECT_PATH=. NDK_APPLICATION_MK=Application.mk APP_BUILD_SCRIPT=Android.mk clean

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Android NDK: APP_PLATFORM not set. Defaulting to minimum supported version android-19.
[armeabi-v7a] Clean          : hello-exe [armeabi-v7a]
[arm64-v8a] Clean          : hello-exe [arm64-v8a]
[x86] Clean          : hello-exe [x86]
[x86_64] Clean          : hello-exe [x86_64]

hello.c

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#include <stdio.h>

int main(int argc, char ** argv){
    printf("Hello world from NDK executable!\n");
    return 0;
}

Android.mk

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LOCAL_PATH := $(call my-dir)

include $(CLEAR_VARS)

LOCAL_MODULE     := hello-exe
LOCAL_SRC_FILES  := hello.c

include $(BUILD_EXECUTABLE)

Application.mk

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APP_ABI := armeabi-v7a arm64-v8a x86 x86_64

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	ndk-build NDK_PROJECT_PATH=. NDK_APPLICATION_MK=Application.mk APP_BUILD_SCRIPT=Android.mk
``


```txt
Android NDK: APP_PLATFORM not set. Defaulting to minimum supported version android-19.
[armeabi-v7a] Compile thumb  : hello-exe <= hello.c
[armeabi-v7a] Executable     : hello-exe
[armeabi-v7a] Install        : hello-exe => libs/armeabi-v7a/hello-exe
[arm64-v8a] Compile        : hello-exe <= hello.c
[arm64-v8a] Executable     : hello-exe
[arm64-v8a] Install        : hello-exe => libs/arm64-v8a/hello-exe
[x86] Compile        : hello-exe <= hello.c
[x86] Executable     : hello-exe
[x86] Install        : hello-exe => libs/x86/hello-exe
[x86_64] Compile        : hello-exe <= hello.c
[x86_64] Executable     : hello-exe
[x86_64] Install        : hello-exe => libs/x86_64/hello-exe

Android.mk

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LOCAL_PATH := $(call my-dir)

include $(CLEAR_VARS)

LOCAL_MODULE    := hello-jni

LOCAL_SRC_FILES := hello-jni.c

include $(BUILD_SHARED_LIBRARY)

Application.mk

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APP_PLATFORM := android-21
APP_ABI := armeabi-v7a arm64-v8a x86 x86_64

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#include <stdio.h>
#include <string.h>
#include <jni.h>

JNIEXPORT jstring JNICALL 
Java_me_longluo_hellojni_MainActivity_getStringFromJNI(JNIEnv *env, jobject thiz) {
   return (*env)->NewStringUTF(env, "Hello from native code!");
}


JNIEXPORT jint JNICALL 
Java_me_longluo_hellojni_MainActivity_getIntSqure(JNIEnv* env, jobject obj, jint value) {
    return value * value;
}

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ndk-build NDK_PROJECT_PATH=. NDK_APPLICATION_MK=Application.mk APP_BUILD_SCRIPT=Android.mk

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Android NDK: APP_PLATFORM not set. Defaulting to minimum supported version android-19.
[armeabi-v7a] Compile thumb  : hello-jni <= hello-jni.c
[armeabi-v7a] SharedLibrary  : libhello-jni.so
[armeabi-v7a] Install        : libhello-jni.so => libs/armeabi-v7a/libhello-jni.so
[arm64-v8a] Compile        : hello-jni <= hello-jni.c
[arm64-v8a] SharedLibrary  : libhello-jni.so
[arm64-v8a] Install        : libhello-jni.so => libs/arm64-v8a/libhello-jni.so
[x86] Compile        : hello-jni <= hello-jni.c
[x86] SharedLibrary  : libhello-jni.so
[x86] Install        : libhello-jni.so => libs/x86/libhello-jni.so
[x86_64] Compile        : hello-jni <= hello-jni.c
[x86_64] SharedLibrary  : libhello-jni.so
[x86_64] Install        : libhello-jni.so => libs/x86_64/libhello-jni.so

参考文献

1. NDK 使用入门
2. ndk-build 脚本
3. Android.mk
4. Application.mk
5. 使用预构建库

https://corochann.com/build-executable-file-with-android-ndk-after-lollipop-android-api-21-252/

https://stackoverflow.com/questions/24818902/running-a-native-library-on-android-l-error-only-position-independent-executab

https://saurabhsharma123k.blogspot.com/2017/02/generate-so-file-by-using-ndk-and-use.html

Compiling for Android with Android NDK and ndk-build https://talkchess.com/viewtopic.php?t=76133

By Helen Keller

I

All of us have read thrilling stories in which the hero had only a limited and specified time to live. Sometimes it was as long as a year; sometimes as short as twenty-four hours. But always we were interested in discovering just how the doomed man chose to spend his last days or his last hours. I speak, of course, of free men who have a choice, not condemned criminals whose sphere of activities is strictly delimited.

我们所有人都曾读过些动人心弦的故事，讲述主人翁们余时不多的有限生命，或是仅余一年，或是仅余一日。其中最能引我们入胜的，往往是如此一个疑问：这些已被录入死神裁决书的人们，是如何度过他们最后的时日的？当然，我并非在说那些被严酷地限制着人身自由的犯人，这里我所要谈到的，是自由如我们这样，有着充分选择权的人们。

Such stories set us thinking, wondering what we should do under similar circumstances. What events, what experiences, what associations should we crowd into those last hours as mortal beings? What happiness should we find in reviewing the past, what regrets?

这样的故事让我们思考：如果有一天，相同的情境里代入了我们自己，我们在生命仅剩的片断中该做些什么，想些什么？当我们回首过往，看见的又会是如何的幸福，如何的遗憾？

Sometimes I have thought it would be an excellent rule to live each day as if we should die tomorrow. Such an attitude would emphasize sharply the values of life. We should live each day with a gentleness, a vigor, and a keenness of appreciation which are often lost when time stretches before us in the constant panorama of more days and months and years to come. There are those, of course, who would adopt the Epicurean motto of “Eat, drink, and be merry,” but most people would be chastened by the certainty of impending death.

有时我会想，也许最好的生活方式便是将每一天当作自己的末日。用这样的态度去生活，生命的价值方可得以彰显。我们本应当纯良知恩、满怀激情地过好每一天，然而一日循着一日，一月接着一月，一年更似一年，这些品质往往被时间冲淡。当然也有人自得其乐于伊壁鸠鲁派 “人生得意须尽欢”的生活，但死亡的迫近往往能让大多数人惶惶恐恐不可终日。

In stories the doomed hero is usually saved at the last minute by some stroke of fortune, but almost always his sense of values is changed, he becomes more appreciative of the meaning of life and its permanent spiritual values. It has often been noted that those who live, or have lived, in the shadow of death bring a mellow sweetness to everything they do.

在故事中，主人翁通常会在命悬一刻时得到幸运女神的垂青，但他的价值观也总是因此而改变——生命的意义与其永生的精神价值将在他心中升华凝结。我们常注意到，那些过去曾经，或是如今正活在死亡阴影之下的人们，他们每做一件小事，都充盈着甜蜜的动力。

Most of us, however, take life for granted. We know that one day we must die, but usually we picture that day as far in the future. When we are in buoyant health, death is all but unimaginable. We seldom think of it. The days stretch out in an endless vista. So we go about our petty tasks, hardly aware of our listless attitude toward life.

然而，我们大多数人都将生命视作天经地义、理所应当。我们知道有一天我们必将溘然长逝，但我们觉得那一天是在遥远的未来！在我们年壮身强的日子里，死亡是不可想象的。我们也很少去思考它。时间无限地向前延展，我们做着这些那些琐琐碎碎的事，根本觉察不到我们对生活的冷漠。

The same lethargy, I am afraid, characterizes the use of all our faculties and senses. Only the deaf appreciate hearing, only the blind realize the manifold blessings that lie in sight. Particularly does this observation apply to those who have lost sight and hearing in adult life. But those who have never suffered impairment of sight or hearing seldom make the fullest use of these blessed faculties. Their eyes and ears take in all sights and sounds hazily, without concentration and with little appreciation. It is the same old story of not being grateful for what we have until we lose it, of not being conscious of health until we are ill.

恐怕当我们在利用自己的感官和能力之时，也是同样地懒惰。只有聋子才珍惜听觉，只有盲人才能够体会光明那无尽的美好。对于那些在成年之后才失去听觉或是视力的人们更是如此。那些从未在视觉和听觉方面感受过障碍的人们，往往很少充分利用自己这些天赐的珍贵能力。他们的眼睛和耳朵模糊地吸收着所见的事物和听到的声音，不集中注意力，也不心存感激。常言说，失去之后方知珍惜，久病卧床才知要强身健体，正是如此啊！

I have often thought it would be a blessing if each human being were stricken blind and deaf for a few days at some time during his early adult life. Darkness would make him more appreciative of sight; silence would teach him the joys of sound.

我常常会想，如果让一个刚刚成年的人盲上些日子，或是聋上些日子，这或许也是种恩赐。因为黑暗将使他更加珍惜光明，而一片死寂才更能让他体会到声音的可贵。

Now and then I have tested my seeing friends to discover what they see. Recently I was visited by a very good friend who had just returned from a long walk in the woods, and I asked her what she had observed. “Nothing in particular,” she replied. I might have been incredulous had I not been accustomed to such responses, for long ago I became convinced that the seeing see little.

时不时地，我会询问我那些有正常视力的朋友们，问他们看见了什么。最近，一位挚友从林中散步归来，前来探访我，我便问她看到了什么。“没什么特别的呀。”她答道。其实对这样的回答我早已习惯，因为长时间以来，我已慢慢知道，视力正常的人看不见什么东西。

How was it possible, I asked myself, to walk for an hour through the woods and see nothing worthy of note? I who cannot see find hundreds of things to interest me through mere touch. I feel the delicate symmetry of a leaf. I pass my hands lovingly about the smooth skin of a silver birch, or the rough, shaggy bark of a pine. In the spring I touch the branches of trees hopefully in search of a bud, the first sign of awakening Nature after her winter’s sleep. I feel the delightful, velvety texture of a flower, and discover its remarkable convolutions; and something of the miracle of Nature is revealed to me. Occasionally, if I am very fortunate, I place my hand gently on a small tree and feel the happy quiver of a bird in full song. I am delighted to have the cool waters of a brook rush thought my open finger. To me a lush carpet of pine needles or spongy grass is more welcome than the most luxurious Persian rug. To me the pageant of seasons is a thrilling and unending drama, the action of which streams through my finger tips.

我问自己，以常人的视力享受了一个小时的林中漫步而没有发现任何值得看的事物，这怎么可能？我这个看不见东西的盲人，尚能通过触摸发觉到成百上千充满趣味的事物。我曾感受叶子精巧的对称，我也曾细抚白桦柔滑的皮肤和松树粗糙不平的表皮。春日里我渴望在树干上发现一簇嫩芽，因为那预示着久经寒冬的大自然正从长眠中醒来。我感受着花瓣们令人惊喜的天鹅绒般的触感，发觉它们特别的弧线，领略大自然的鬼斧神工。偶尔，当我将双手放在小树上的时候，还能幸运地感受到高歌的鸟儿身体那愉悦的颤抖。当清凉的小溪水从我指间流过，我更是满心欢喜。苍翠的松针或柔嫩的青草铺就的郁郁葱葱的地毯，比奢美华丽的波斯地毯还要让我倾心。对我而言，一年四季壮美的变幻就是一出动人心弦、永不会落幕的戏剧，情节如小溪流的水一般，顺着我指尖缓缓流过。

At times my heart cries out with longing to see all these things. If I can get so much pleasure from mere touch, how much more beauty must be revealed by sight. Yet, those who have eyes apparently see little. The panorama of color and action which fills the world is taken for granted. It is human, perhaps, to appreciate little that which we have and to long for that which we have not, but it is a great pity that in the world of light the gift of sight is used only as a mere conveniences rather than as a means of adding fullness to life.

有时我是如此渴望目睹这一切。仅凭触摸便能得到如此多的欢乐，若是能够亲眼望见，又将是多么地美好。然而视力正常的人们却什么也看不见，世界的五光十色、光怪陆离对他们来说只是理所应当的存在。也许人类的悲哀便在于此，拥有的东西不去珍惜，对于得不到的却永远渴望。在触得到光明的世界里，上天赋予的视力并非为已经很完美的生活锦上添花的手段，而只是一个便利，这真是太遗憾了。

If I were the president of a university I should establish a compulsory course in “How to Use Your Eyes”. The professor would try to show his pupils how they could add joy to their lives by really seeing what passes unnoticed before them. He would try to awake their dormant and sluggish faculties.

如果我是大学校长，我一定会开设必修课“如何使用你的眼睛”。教授们应该教导学生如何唤醒自己因沉睡已久而变得迟钝的感官，来抓住那些曾经无声流逝却不被重视的美好，从而使自己的生活更加幸福。

By Bertrand Russell

By means of modern psychology, many educational problems which were formerly tackled (very unsuccessfully) by sheer moral discipline are now solved by more indirect but also more scientific methods. There is, perhaps, a tendency, especially among the less well-informed devotees of psychoanalysis, to think that there is no longer any need of stoic self-command. I do not hold this view, and in the present essay I wish to consider some of the situations which make it necessary, and some of the methods by which it can be created in young people; also some of the dangers to be avoided in creating it.

借着现代心理学的方法，许多过去（极不成功地）靠着纯粹道德法则去对付的教育问题，现在能以更为间接、但也更为科学的方法解决了。现在可能有一种倾向，特别是在那些孤陋寡闻的心理分析倡导者中间，那就是认为不再需要任何斯多葛式的自制了。我并不持这种看法，在本文中我就要考虑一下自制必要性的几种情况，在年轻人中养成自制的一些方法及培养自制能力时应避免的危险。

Let us begin at once with the most difficult and most essential of the problems that call for stoicism: I mean, Death. There are various ways of attempting to cope with the fear of death. We may try to ignore it; we may never mention it, and always try to turn our thoughts in another direction when we find ourselves dwelling on it. This is the method of the butterfly people in Wells’s Time Machine. Or we may adopt the exactly opposite course, and meditate continually concerning the brevity of human life, in the hope that familiarity will breed contempt; this was the course adopted by Charles V in his cloister after his abdication. There was a Fellow of a Cambridge College who even went so far as to sleep with his coffin in the room, and who used to go out on to the College lawns with a spade to cut worms in two, saying as he did so: ‘Yah! you haven’t got me yet.’ There is a third course, which has been very widely adopted, and that is, to persuade oneself and others that death is not death, but the gateway to a new and better life. These three methods, mingled in varying proportions, cover most people’s accommodations to the uncomfortable fact that we die.

我们先从面对斯多葛主义最困难和最本质的问题，即死亡问题开始讨论。试图克服对于死亡的恐惧有种种方式。我们可以鄙视它，可以不提起它，而且当发现自己在这个问题上受到困扰时，尽力将思想转到另外的方向上去。这是威尔斯在《时间机器》中所说的轻薄之士的方法。而我们可以采用正相反的方式，即不断冥想人类生命之短促，以期望从这种领会中产生对人生轻蔑之情感；这正是查理五世退位后在其修道院里采用的方法。剑桥大学的一位同学更为极端，竟与房间里的棺木同寝，还常常走到学校的草地上，用锄具将小虫铲成两半，同时说：“哈，你还没有抓住我。”还有第三种更为人们广泛采用的方法，就是说服自己和他人，去相信死亡并非毁灭，而是进入新的更加美好生活的途径。上述这三种方法，以各种不同的比例混搅在一起，成为在多数人用来对付死亡这一令人不快之事的办法。

By Bertrand Russell

I

Like most of my generation, I was brought up on the saying “Satan finds some mischief still for idle hands to do.” Being a highly virtuous child, I believed all that I was told and acquired a conscience which has kept me working hard down to the present moment. But although my conscience has controlled my actions, my opinions have undergone a revolution. I think that there is far too much work done in the world, that immense harm is caused by the belief that work is virtuous, and that what needs to be preached in modern industrial countries is quite different from what always has been preached. Every one knows the story of the traveler in Naples who saw twelve beggars lying in the sun (it was before the days of Mussolini), and offered a lira to the laziest of them. Eleven of them jumped up to claim it, so he gave it to the twelfth. This traveler was on the right lines. But in countries which do not enjoy Mediterranean sunshine idleness is more difficult, and a great public propaganda will be required to inaugurate it. I hope that after reading the following pages the leaders of the Y. M. C. A. will start a campaign to induce good young men to do nothing. If so, I shall not have lived in vain.

像大多数同代人那样，我受过这句谚语的教诲：“恶魔总捉弄懒汉”。作为一个循规蹈矩的孩子，我深信所受的一切教诲，并具有一种促使我勤恳工作至今的良心。这种良心虽然支配着我的行动，但我的观念与过去却有天壤之别。我想在当今世界上工作过于繁重，工作即美德这一信念导致了极大的危害，现代工业国家需要宣扬的东西与历来所宣扬的截然不同。大家都知道一个到那不勒斯旅行的人的故事，当他看到12个乞丐躺着晒太阳时（这是发生在墨索里尼时代之前），想施舍一个里拉给其中最懒的一个。当场 11 个名丐一跃而起求对，于是，他把里拉给了第 12 个。这位旅行者所作所为当然无可厚非。在那些享用不到地中海阳光的国家，悠闲非同小可，需要大加广泛宣传方能开此先河。我希望基督教青年会的领袖们读了以下篇章后，开展一场运动，劝导善良的年轻人无所事事。倘若如此，我总算不会虚度此生。

Before advancing my own arguments for laziness, I must dispose of one which I cannot accept. Whenever a person who already has enough to live on proposes to engage in some everyday kind of job, such as school-teaching or typing, he or she is told that such conduct takes the bread out of other people’s mouths, and is, therefore, wicked. If this argument were valid, it would only be necessary for us all to be idle in order that we should all have our mouths full of bread. What people who say such things forget is that what a man earns he usually spends, and in spending he gives employment. As long as a man spends his income he puts just as much bread into people’s mouths in spending as he takes out of other people’s mouths in earning. The real villain, from this point of view, is the man who saves. If he merely puts his savings in a stocking, like the proverbial French peasant, it is obvious that they do not give employment. If he invests his savings the matter is less obvious, and different cases arise.

在陈述我的懒惰主张之前，我必需排除一种无法接受的看法。当一个人已经可以维持生活所需，他仍筹划着从事某项日常的工作，如教员或打字员，人们就会告诉他（她）：这样做等于从他人口中夺走饮食，因而是不义之举。如果这一论点可以成立，那我们只消游手好闲就可能饱食终日了。这样说的人忘记了一个事实：一个人所赚来的通常供他花费，而其消费之行为又为别人提供了就业机会。只要一个人不断将其收入用于消费，那他为别人提供糊口之食的数量就与他从别人口里夺得的数量一般多。如此看来，真正的罪人是节俭者。就像众所周知的法国农民那样，假如他把节约下来的钱放进袜筒里，显而易见这钱并不提供就业的可能；如果他这钱用来投资，情况就不会如此简单，结果也将完全不同。

By Bertrand Russell

Francis Bacon, a man who rose to eminence by betraying his friends, asserted, no doubt as one of the ripe lessons of experience, that ‘knowledge is power’. But this is not true of all knowledge. Sir Thomas Browne wished to know what song the sirens sang, but if he had ascertained this it would not have enabled him to rise from being a magistrate to being High Sheriff of his county. The sort of knowledge that Bacon had in mind was that which we call scientific. In emphasising the importance of science, he was belatedly carrying on the tradition of the Arabs and the early Middle Ages, according to which knowledge consisted mainly as astrology, alchemy, and pharmacology, all of which were branches of science. A learned man was one who, having mastered these studies, had acquired magical powers. In the early eleventh century, Pope Silvester II, for no reason except that he read books, was universally believed to be a magician in league with the devil. Prospero, who in Shakespeare’s time was a mere phantasy, represented what had been for centuries the generally received conception of a learned man, so far at least as his powers of sorcery were concerned. Bacon believed—rightly, as we now know—that science could provide a more powerful magician’s wand than any that had been dreamed of by the necromancers of former ages.

英国一位靠出卖朋友而声名大噪的人——弗兰西斯·培根曾说：“知识就是力量。”这无疑是一句成熟的经验总结。托马斯·布朗爵士曾想弄清希腊神话中的海妖究竟唱什么歌，然而即使他确实清楚了，也不能帮他从一个地方长官提升为国家的高级行政长官。培根心目中的知识是指我们所说的科学知识。在强调科学的重要性时，他陈腐地承继阿拉伯和中世纪早期的传统，把知识看作主要由占星学、炼金术和药物学组成，这些都是科学的分支。一位精通这些学科的学者就是获得魔术般力量的人。11 世纪初，教皇西尔维斯特二世除了读些书外，并没有别的理由，就被普遍地看作是一个与魔鬼结盟的魔术师。普罗斯帕罗，在莎士比亚的时代只是一个虚构的人物，但几个世纪以来却代表着人们普遍接受的学者的概念，至今就其法力而言是人们所关注的。培根相信——正确地说，就如现在我们所知道的——科学能够提供比从前巫师任何幻梦还更有力的魔术师的魔杖。

The renaissance, which was at its height in England at the time of Bacon, involved a revolt against the utilitarian conception of knowledge. The Greeks had acquired a familiarity with Homer, as we do with music hall songs, because they enjoyed him, and without feeling that they were engaged in the pursuit of learning. But the men of the sixteenth century could not begin to understand him without first absorbing a very considerable amount of linguistic erudition. They admired the Greeks, and did not wish to be shut out from their pleasures; they therefore copied them, both in reading the classics and in other less avowable ways. Learning, in the renaissance, was part of the joie de vivre, just as much as drinking or love-making. And this was true not only of literature, but also of sterner studies. Everyone knows the story of Hobbes’s first contact with Euclid: opening the book, by chance, at the theorem of Pythagoras, he exclaimed, ‘By God, this is impossible’, and proceeded to read the proofs backwards until, reaching the axioms, he became convinced. No one can doubt that this was for him a voluptuous moment, unsullied by the thought of the utility of geometry in measuring fields.

培根在世时，英国的文艺复兴达到高峰，它包含一种对功利主义的知识概念的反抗。希腊人之熟悉荷马，有如我们熟悉音乐厅的歌曲，由于他们欣赏荷马，而不觉得是在忙于追求学问。但16世纪的人若不首先具备相当的语言学知识，就不能着手研究荷马。他们敬佩希腊人，并且又不愿意置身在他们的欢乐之外；因此在读那些古典著作时，他们总在仿效希腊人。在文艺复兴时，学习是生活乐趣的一部分，如同饮酒或性爱一佯。不仅对文学是这样，对那些较严肃的学科来说也是如此。人们都知道霍布斯首次接触欧几里德几何学的故事：一次他偶然翻开书，读到毕达哥拉斯定理，他大声叫道：“上帝，这是不可能的。”于是回头继续读它的证明，直至读到公理时，他才信服了。没有人会怀疑，对霍布斯来说，这一时刻如同耽迷酒色，然而想到几何学在测量土地中的效用，这种情绪被纯化了。

It is true that the renaissance found a practical use for the ancient languages in connection with theology. One of the earliest results of the new feeling for classical Latin was the discrediting of the forged decretals and the donation of Constantine. The inaccuracies which were discovered in the Vulgate and the Septuagint made Greek and Hebrew a necessary part of the controversial equipment of Protestant divines. The republican maxims of Greece and Rome were invoked to justify the resistance of Puritans to the Stuarts and of Jesuits to monarchs who had thrown off allegiance to the Pope. But all this was an effect, rather than a cause, of the revival of classical learning, which had been in full swing in Italy for nearly a century before Luther. The main motive of the renaissance was mental delight, the restoration of a certain richness and freedom in art and speculation which had been lost while ignorance and superstition kept the mind’s eye in blinkers.

确实，文艺复兴发现了古典语言与神学相关的实际用途。新感受到的古典拉丁文的最初成果之一，就是不再相信编造的教皇教条和康士坦丁的捐赠。在拉丁文圣经和希腊译文圣经之间出现的偏差，使得希腊文和希伯来文成为新教神学家准备争论的一个必要组成部分。希腊与罗马的共和主义被用来证明清教徒与斯图亚特王朝、耶稣会会员与那些不再忠顺于教皇的君主之间的对抗是合理的。但所有这一切都是路德以前在意大利将近一个世纪自由发展的古典学术之复兴的结果，而不是其原由。文艺复兴的主要动机是精神上的欢愉，是复兴在艺术和思维中曾经出现过、但后来由于无知和迷信蒙住了我们的心灵而失落的那种丰富而自由的精神。