第一篇：新世紀(jì)綜合教程4大學(xué)英語(yǔ)課文翻譯和課后習(xí)題的答案

大學(xué)英語(yǔ)課文翻譯

1Man in the realm of nature

人在自然界

人類生活在大自然的王國(guó)里。他們時(shí)刻被大自然所包圍并與之相互影響。人類呼吸的空氣、喝下的水和攝入的食物，無(wú)一不令人類時(shí)刻感知到大自然的影響。我們與大自然血肉相連，離開大自然，我們將無(wú)法生存。人類不僅生活在大自然之中，同時(shí)也在改變著大自然。人類把自然資源轉(zhuǎn)變?yōu)楦鞣N文化，社會(huì)歷史的財(cái)富。人類降服并控制了電，迫使它為人類社會(huì)的利益服務(wù)。人類不僅把各種各樣的動(dòng)植物轉(zhuǎn)移到不同的氣候環(huán)境，也改變了他生活環(huán)境的地貌和氣候并使動(dòng)植物因之而發(fā)生轉(zhuǎn)變。

隨著社會(huì)的發(fā)展，人類對(duì)大自然的直接依賴越來(lái)越少，而間接的依賴卻越來(lái)越多。我們遠(yuǎn)古的祖先生活在大自然的威脅及破壞力的恐懼之中，他們常常連基本的生活物資都無(wú)法獲取。然而，盡管工具不甚完備，他們卻能同心協(xié)力，頑強(qiáng)工作，并總是有所收獲。在與人類的相互作用中，大自然也發(fā)生了改變。森林被破壞了，耕地面積增加了。大自然及其威力被看成是和人類敵對(duì)的東西。譬如，森林被認(rèn)為是野性的和令人恐懼的，因此人類便想方設(shè)法使其面積縮小。這一切都是打著“文明”的旗號(hào)進(jìn)行的，所謂“文明”，就是人類在哪里建立家園，耕耘土地，哪里的森林就被砍伐。然而，隨著歲月的流逝，人類越來(lái)越關(guān)注的是在何處得到和如何得到生產(chǎn)所需的不可替代的自然資源的問題。科學(xué)與人類改變大自然的實(shí)踐活動(dòng)已經(jīng)使人類意識(shí)到了工業(yè)在改變地球的進(jìn)程中對(duì)地質(zhì)產(chǎn)生的重大影響。

目前，人與自然以及自然與社會(huì)整體之間過去存在的動(dòng)態(tài)平衡，已呈現(xiàn)崩潰的跡象。生物圈中所謂可替代資源的問題變得極為尖銳。人類和社會(huì)的需求，即便是簡(jiǎn)單得像淡水一樣的物質(zhì)，也變得越來(lái)越難以滿足。清除工業(yè)廢物的問題也變得日益復(fù)雜。現(xiàn)代技術(shù)的特征是生產(chǎn)和使用日益豐富的人工合成產(chǎn)品。人們生產(chǎn)成千上萬(wàn)的人工合成材料。人們?cè)絹?lái)越多地用尼龍和其他人造纖維把自己從頭到腳地包裹起來(lái)，這些絢麗的織物顯然對(duì)他們無(wú)益。年輕人或許很少注意到這一點(diǎn)，他們更關(guān)注的是外表，而不是健康。但是上了年歲之后，他們就會(huì)感受到這種有害的影響。久而久之，這些合成物質(zhì)轉(zhuǎn)變成廢棄物，那些原本毒性不大的物質(zhì)在自然循環(huán)中變?yōu)闃O其有害的物質(zhì)。自然科學(xué)家和哲學(xué)家如今都在問自己這樣一個(gè)問題：人類對(duì)生物圈的破壞難道是無(wú)法避免的嗎？

人與大自然的關(guān)系——生態(tài)環(huán)境的危機(jī)——已經(jīng)成為一個(gè)全球性問題。這一問題的解決之道在于理性而明智地協(xié)調(diào)生產(chǎn)和對(duì)大自然的關(guān)愛之間的關(guān)系，這不僅要依靠個(gè)人、企業(yè)或者某些國(guó)家的力量，而且要依靠全人類的力量。解決人與大自然關(guān)系危機(jī)的方法之一，就是使用太陽(yáng)能、風(fēng)能、海洋能等資源，以及其他尚不為人所知的宇宙中的自然能。

但是，回到我們?cè)鹊闹黝}上，令人難以接受的事實(shí)是那些違背了自然規(guī)律、破壞了生物圈和諧的人類行為將會(huì)帶來(lái)災(zāi)難，而這種災(zāi)難也許是全球性的。古代東方智者的話講得真是恰如其分：朋友們，你要是親近大自然，大自然就會(huì)用那永恒不變的規(guī)律永遠(yuǎn)呵護(hù)你！

2Technology and Happiness

技術(shù)與幸福

20世紀(jì)的美國(guó)人、歐洲人和東亞人都享受到了過去歷代人都無(wú)法想象的物質(zhì)和技術(shù)進(jìn)步帶來(lái)的樂趣。譬如，在美國(guó)，從1950年到2000年國(guó)民生產(chǎn)總值翻了3倍。人們的壽命大幅度提高。二戰(zhàn)后生產(chǎn)力的迅速發(fā)展使商品變得價(jià)廉物美。諸如乘飛機(jī)旅游和打長(zhǎng)途電話等曾經(jīng)是奢侈的事情成了生活不可或缺的一部分。

那么，根據(jù)大多數(shù)標(biāo)準(zhǔn)衡量，你會(huì)說(shuō)，現(xiàn)在的美國(guó)人比上個(gè)世紀(jì)中葉富裕多了。不過，奇怪的是，如果你問美國(guó)人有多幸福，你會(huì)發(fā)現(xiàn)，他們并不比1946年時(shí)幸福（1946年正式開始對(duì)幸福狀況進(jìn)行調(diào)查）。事實(shí)上，那些說(shuō)自己“非常幸福”的人所占的比例自20世紀(jì) 70年代以來(lái)一直穩(wěn)中有降——盡管20世紀(jì)40年代出生的人的收入在他們的工作生涯中平均增長(zhǎng)了116％。你可以在大多數(shù)發(fā)達(dá)國(guó)家找到相似的數(shù)據(jù)。

自工業(yè)革命開始以來(lái)，幸福與技術(shù)之間的關(guān)系一直是社會(huì)批評(píng)家和哲學(xué)家們長(zhǎng)期研究的課題，然而，基本上還沒有受到經(jīng)濟(jì)學(xué)家和社會(huì)學(xué)家們的關(guān)注。經(jīng)濟(jì)學(xué)家理查德〃伊斯特林在經(jīng)濟(jì)繁榮和幸福的關(guān)系方面進(jìn)行了具有開拓性的研究，并于1974年發(fā)表了一篇題為“ 經(jīng)濟(jì)增長(zhǎng)改變?nèi)祟惷\(yùn)嗎？”的著名論文。伊斯特林表明，就發(fā)達(dá)國(guó)家而言，一個(gè)國(guó)家的收入和國(guó)民的幸福之間沒有真正的相互關(guān)系。伊斯特林認(rèn)為，金錢買不到幸福，至少在（金錢）達(dá)到了一定程度以后是如此。伊斯特林認(rèn)為，盡管貧窮與苦難密不可分，但是，一個(gè)國(guó)家一旦達(dá)到穩(wěn)定的中產(chǎn)階級(jí)水平，富有似乎并沒有讓其國(guó)民感到更多的幸福。

這好像幾乎是一種普遍現(xiàn)象。實(shí)際上，研究幸福的學(xué)者們最重要的觀點(diǎn)之一是：人們對(duì)好消息很快便習(xí)以為常。拿彩票中獎(jiǎng)?wù)邽槔Ｒ豁?xiàng)重要的研究表明，盡管買彩票中獎(jiǎng)的人中獎(jiǎng)時(shí)會(huì)感到非常非常幸福，可這種興奮很快就消逝了。一段時(shí)間之后，他們的心情和幸福感與中獎(jiǎng)之前沒有什么兩樣。人們對(duì)待技術(shù)的態(tài)度也是一樣的：無(wú)論一種新事物多么引人注目，也無(wú)論它使我們的生活變得多么舒適，人們都認(rèn)為這是理所當(dāng)然的事情。在技術(shù)世界，你每天都會(huì)看到這一原則起作用。曾經(jīng)一度被視為非常神奇的東西很快就變得習(xí)以為常，更糟的是，當(dāng)這些東西運(yùn)轉(zhuǎn)不正常時(shí)，還會(huì)令人沮喪。要把新技術(shù)問世之前的情形牢記在心原來(lái)是如此困難！

那么，我們對(duì)技術(shù)進(jìn)步的快速吸收是否意味著技術(shù)沒有發(fā)揮什么作用呢？不，決非如此。不論好歹，這只是把技術(shù)影響的問題變得更加復(fù)雜。我們先從負(fù)面影響談起。在某些方面，技術(shù)顯然使得生活更加糟糕了。譬如，我們馬上會(huì)想到電話推銷、交通阻塞以及身份資料失竊等情況。這些都是讓人們明顯意識(shí)到不幸福的現(xiàn)象。可是，現(xiàn)代的技術(shù)評(píng)論文章多半都沒有把焦點(diǎn)集中在具體的、有害的技術(shù)上，而是集中在了技術(shù)對(duì)人際關(guān)系的影響上。

在聯(lián)了網(wǎng)的數(shù)據(jù)庫(kù)世界里，隱私變得越來(lái)越脆弱。在許多工作場(chǎng)所，諸如按鍵監(jiān)控和電話全程錄音之類的技術(shù)使得對(duì)員工的監(jiān)視變得更加容易。人們對(duì)電視的攻擊主要集中在以下方面：技術(shù)擾亂了人際關(guān)系、破壞了社區(qū)交往。一些人甚至說(shuō)，電視是美國(guó)人逐漸相互疏遠(yuǎn)的罪魁禍?zhǔn)住Ｍ瑯右灿腥苏J(rèn)為，互聯(lián)網(wǎng)的負(fù)面影響進(jìn)一步使人遠(yuǎn)離了我們常說(shuō)的“真實(shí)世界”。

這種廣義上關(guān)于技術(shù)影響人際關(guān)系的批評(píng)頗有趣味，尤與幸福的問題相關(guān)，因?yàn)槲覀冋嬲邪盐照f(shuō)清楚的事情沒有幾件，但其中之一是：人們的朋友越多，關(guān)系越密切，就越幸福。

今天的技術(shù)變化異常神速，購(gòu)買某種產(chǎn)品時(shí)你就知道，再過幾個(gè)月，比這個(gè)產(chǎn)品性能更好、運(yùn)作更快的款式就會(huì)問世，而你卻還得使用舊款式的產(chǎn)品。換句話說(shuō)，別人買到的產(chǎn)品要比你的好。這種失望感仿佛從開始購(gòu)買這件產(chǎn)品時(shí)就已經(jīng)存在了。

日常生活的壓力，一種令人煩惱的失望感、對(duì)政府知道你的情況超出你所希望程度的恐懼感——這些顯然都是技術(shù)降低了人們幸福感的幾個(gè)方面。然而，技術(shù)對(duì)人們的幸福感最重要的影響是在醫(yī)療保健方面。工業(yè)革命以前，每三個(gè)歐洲人就有兩個(gè)的壽命不足30歲。今天，西歐婦女的壽命差不多是80歲，而且還會(huì)繼續(xù)提高。道理很清楚：絕大多數(shù)人很樂意活下去，他們?cè)诘厍蛏仙畹臅r(shí)間越長(zhǎng)，感覺就越好。可是，不久前，絕大多數(shù)人還過著齷齪不堪、畜生般的生活，而且生命非常短暫。技術(shù)改變了這種狀況，至少對(duì)于富裕國(guó)家的人們來(lái)說(shuō)是如此。我們?cè)谠摓獒t(yī)療保健費(fèi)用的提高和沒有參加保險(xiǎn)的人們的問題而擔(dān)憂的同 時(shí)，也應(yīng)該記住，醫(yī)療技術(shù)帶給我們身體上和精神上的好處是多么有價(jià)值。

從更深的層次上說(shuō)，我們?cè)诮】岛烷L(zhǎng)壽方面所取得的進(jìn)步卻強(qiáng)調(diào)了在國(guó)家和全球?qū)用嬗懻撔腋栴}的一個(gè)自相矛盾的說(shuō)法。即使人們不會(huì)更幸福，即使他們更加富裕并擁有更多技術(shù)，他們還會(huì)像以前那樣渴望長(zhǎng)壽。這就像那個(gè)古老的笑話一樣：食品也許并不好，可我們都想讓自己得到的那一份盡量大。

3Fame 聲譽(yù)

聲譽(yù)就像一直不斷追逐自己尾巴的動(dòng)物,當(dāng)抓住自己的尾巴時(shí),它也不知道除了繼續(xù)追逐之外他還能做什么.聲譽(yù)和令人興奮的名望相伴,促使著名人們走向毀滅.很諷刺,不是么? 那些聲名鵲起的人通常是因?yàn)樗麄兙哂心稠?xiàng)天賦或者掌握了某樣技能:唱歌,跳舞,繪畫或者寫作等.一個(gè)成功的表演者因?yàn)榘l(fā)展了一種激進(jìn)的市場(chǎng)表演風(fēng)格而倍受歡迎.也正是這種名氣促使他保持著這種表演藝術(shù).因?yàn)檫@是觀眾想要的和喜歡的.但是到最后,歌手會(huì)因?yàn)槟陱?fù)一年的唱著同樣的歌而感到厭煩.畫家會(huì)因?yàn)橐恢碑嬛瑯拥娘L(fēng)景和肖像而感到無(wú)趣.演員會(huì)因?yàn)殚L(zhǎng)期表演同樣的角色而感到厭倦.公眾的需求掌握著藝術(shù)家們的獲得聲譽(yù)與否的關(guān)鍵.如果藝術(shù)家們想要去改變他們書法風(fēng)格,唱腔或者舞步等的時(shí)候,觀眾們就有可能離開,把那些轉(zhuǎn)瞬即逝的名譽(yù)授予他人.然后接著,給另一個(gè)再另一個(gè)再另一個(gè)…….在每個(gè)領(lǐng)域里, 聲望都能夠帶來(lái)名氣, 能夠在那些滿懷崇敬之心的忠實(shí)的粉絲里受到高度關(guān)注.但是它是是個(gè)容易使人沉醉的東西.一個(gè)表演者很容易相信自己的成就與輿論者稱贊一樣.但是很多人,很多藝術(shù)家并沒有獲得聲譽(yù)和財(cái)富.那些失敗者的表演者,或者其他失敗了的人呢?說(shuō)來(lái)也奇怪,對(duì)于很多人來(lái)說(shuō),失敗卻常常是對(duì)他們的失敗的補(bǔ)償.它招來(lái)那些慶幸自己不是你的人的憐憫;它使得你的家人,朋友降低對(duì)你的期望,從而你不必再與那些比你有天賦,比你成功的人攀比.他們?yōu)槟悴荒艹晒Τ擅臒o(wú)能尋找各種各樣的借口和解釋: 你太容易受傷,你對(duì)金錢不感興趣,你不屑于那些伴隨名譽(yù)而來(lái)的權(quán)利,你也不喜歡因?yàn)槌雒?/p>

隱私受到侵犯,等等.所有的借口,只是為了安慰是那些失敗了的人,或者那些假裝不在意失敗的人罷了。

歷史已經(jīng)充分證明了有些人在他們生命的某些時(shí)間里遭遇的失敗確實(shí)會(huì)激勵(lì)他們?yōu)槿〉贸晒Χ优^斗并且繼續(xù)相信自己.美國(guó)小說(shuō)家托馬斯沃.爾夫的第一篇小說(shuō)<向家鄉(xiāng)看吧,安琪兒>被拒絕了39次才最終得以發(fā)表,從而開啟了他的事業(yè),為他創(chuàng)造了名譽(yù).貝多芬不向他專橫的父親低頭,也忍氣吞聲的做過樂師,但他最終還是成為了舉世聞名的音樂家.十九世紀(jì)意大利著名的教育家裴斯塔洛齊在他決定從事兒童教育事業(yè)并且為之建立起一套新的基本教育體系之前, 在各行各業(yè)一無(wú)所成.托馬斯.愛迪生在十歲讀四年級(jí)的時(shí)候因?yàn)楸焕蠋熣J(rèn)為愚笨任性而逐出學(xué)校.另外,也有很多最初失敗的人以失敗為動(dòng)力,發(fā)憤圖強(qiáng),最終取得成功.但是, 很不幸, 對(duì)于很多人來(lái)說(shuō)失敗就是他們奮斗的終點(diǎn),而不是起點(diǎn).成功的失敗者即使有,也很少。

那么為什么每個(gè)人都渴望擁有名譽(yù)呢?你渴望么?你渴望許多人都知道你,贊賞你么?你渴望那些伴隨名譽(yù)而來(lái)的金錢么?你希望被媒體關(guān)注你做的每一件事么?不論是公共場(chǎng)合或者是私底下.你希望被他們不停地跟蹤,不停地詢問不停地騷擾么?很明顯,在美國(guó)政壇,出名就會(huì)成為那些反對(duì)你人的目標(biāo),也會(huì)成為媒體的目標(biāo).聲譽(yù)給你帶來(lái)所有的光環(huán),同時(shí)賦予你權(quán)利和威望,也讓你變得不像原來(lái)的自己.你必須成為公眾心目中的你,而不是真實(shí)的你和可能的你.政治家也像表演者一樣,必須討好自己的觀眾.這就意味著他們只能說(shuō)一些不是他們本意或者他們也不完全相信的話.所以相信政治家的人很少也就不足為奇了.但是我們還沒有 回答本段開始提出的問題:為什么每個(gè)人都渴望名譽(yù)呢?我突然想到幾個(gè)原因:為了在某些領(lǐng)域彰顯卓越;為了贏得別人的贊美和喜愛;為了成為每個(gè)人談到的話題;又或者為了向親人和朋友證明自己能夠超乎他們的想象.或許你也可列舉其他的原因,但是我認(rèn)為通常都是這些原因。

我對(duì)那些拼命地尋求聲譽(yù)/名望與財(cái)富的人說(shuō): 祝你好運(yùn).但是當(dāng)你抓住了你的尾巴,也就是你的成功和聲望的時(shí)候,你將要怎么做? 如果你真的抓住了它, 就拼命地抓住吧,因?yàn)榈袈洳⒉幌衽实且粯油纯?希望很快看見你成名,或者是快要成名。

4A Work, Labor, and Play 工作、勞動(dòng)和玩耍

就我所知，漢娜〃阿倫特小姐是界定工作和勞動(dòng)之間本質(zhì)區(qū)別的第一人。一個(gè)人要想快樂，第一要有自由感，第二要確信自己有價(jià)值。如果社會(huì)迫使一個(gè)人去做他自己不喜歡的事，或者說(shuō)，他所喜歡做的事被社會(huì)忽視，看作沒有價(jià)值或不重要，那他就不會(huì)真正快樂。在一個(gè)嚴(yán)格意義上已廢除奴隸制的社會(huì)里，一個(gè)人做的事情是否具有社會(huì)價(jià)值取決于他是否為完成此項(xiàng)工作得到了報(bào)酬。然而，今天的勞動(dòng)者可以被稱為名副其實(shí)的工資奴隸。如果社會(huì)給一個(gè)人提供一份他本人不感興趣的工作，他出于養(yǎng)家糊口的需要不得已才從事這項(xiàng)工作，那這個(gè)人就是一個(gè)勞動(dòng)者。

與勞動(dòng)相對(duì)的是玩耍。玩游戲時(shí)，我們能從中得到樂趣，否則就不會(huì)玩這個(gè)游戲。但這完全是一種私人的活動(dòng)，我們玩不玩這個(gè)游戲社會(huì)是不會(huì)關(guān)注的。

處在勞動(dòng)和玩耍之間的是工作。如果一個(gè)人對(duì)社會(huì)為他支付報(bào)酬的工作感興趣，他就是一個(gè)工作者。從社會(huì)角度看是必需的勞動(dòng)在他自己看來(lái)卻是自愿的玩耍。一個(gè)職位是勞動(dòng)還是工作，并不取決于這個(gè)職位本身，而是取決于占據(jù)這個(gè)職位的個(gè)人自己的情趣。這種差異與體力勞動(dòng)和腦力勞動(dòng)之間的差異并不吻合。譬如，一個(gè)園丁或者鞋匠也許就是一個(gè)工作者，而一個(gè)銀行職員則可能是一個(gè)勞動(dòng)者。一個(gè)人是工作者還是勞動(dòng)者可以從他對(duì)閑暇的態(tài)度上看出來(lái)。對(duì)于一個(gè)工作者來(lái)說(shuō)，閑暇不過是他需要放松、休息從而進(jìn)行有效工作的幾個(gè)小時(shí)，所以，他可能只有少量的閑暇，而不會(huì)有大量的空閑。工作者可能會(huì)死于心臟病，并會(huì)忘記自己妻子的生日。而對(duì)于勞動(dòng)者來(lái)說(shuō)，閑暇就意味著擺脫強(qiáng)制，所以，他自然會(huì)想象：他不得不花費(fèi)在勞動(dòng)上的時(shí)間越少，而自由自在地玩耍的時(shí)間越多，那才越好。

在一個(gè)現(xiàn)代化的技術(shù)社會(huì)里，總?cè)丝谥杏卸啻蟊壤娜四軌蛳裎乙粯佑行页蔀楣ぷ髡吣兀课夜烙?jì)大概有16％，而且，我認(rèn)為這個(gè)數(shù)字將來(lái)也不會(huì)增加。

技術(shù)和勞動(dòng)的分工成就了兩件事：通過在許多領(lǐng)域取消了特別才能和技術(shù)的需要，把過去本來(lái)令人愉快的大量受雇職業(yè)的工作變成了令人厭倦的勞動(dòng)；通過提高生產(chǎn)力，縮短了勞動(dòng)所需的時(shí)間。已經(jīng)可以想象出這樣一個(gè)社會(huì)：其人口的大多數(shù)，也就是其中的勞動(dòng)者們，將會(huì)享受到早期貴族們才能享受到的幾乎同樣多的休閑。當(dāng)人們回想起過去貴族們的舉止行為時(shí)，前景并非樂觀。的確，在未來(lái)這樣一個(gè)大眾社會(huì)里，人們要解決“無(wú)聊”這個(gè)問題，也許比過去的貴族們要困難得多。后者（貴族們）把他們的時(shí)間都儀式化了，譬如，有打松雞的季節(jié)，有在城鎮(zhèn)消磨的季節(jié)等等。廣大民眾更有可能以時(shí)尚來(lái)取代一成不變的儀式，而時(shí)尚將會(huì)為了某些人的經(jīng)濟(jì)利益頻繁地變化。再者，廣大民眾也不會(huì)再去狩獵，因?yàn)椋涣硕嗑每晒┇C取的動(dòng)物就沒有了。至于貴族們其他的消遣項(xiàng)目，比如賭博、決斗和戰(zhàn)爭(zhēng)，人們可以輕而易舉地從危險(xiǎn)駕駛、吸食毒品和毫無(wú)理性的暴力行為中找到同樣的樂趣。工作者很少?gòu)氖卤┝顒?dòng)，他們可以把自己的“敵對(duì)心理”用在工作上，不管是工匠的體力活，還是科學(xué)家、藝術(shù)家的腦力活。“敵對(duì)心理”在腦力勞動(dòng)中的作用可以在“緊緊咬住問題”這個(gè)短語(yǔ)里得到恰如其分的表達(dá)。

4B Choosing an Occupation or Career

職業(yè)或事業(yè)的選擇

你想從工作中得到什么？在選擇職業(yè)或行業(yè)時(shí)，你最看重的因素是什么？我在一所大學(xué)職業(yè)咨詢中心的工作中發(fā)現(xiàn)，許多學(xué)生沒有認(rèn)真考慮過他們?yōu)槭裁催x擇某一職業(yè)。對(duì)于一些人來(lái)說(shuō)，他們擇業(yè)的主要原因是來(lái)自父母的壓力或鼓勵(lì)。另一些人則把當(dāng)律師、工程師或醫(yī)生理想化了。我指導(dǎo)過的許多人在決定職業(yè)時(shí)，沒有審視過自己認(rèn)為最有價(jià)值的東西是什么，也沒有考慮過在選定的職業(yè)中，是否能夠?qū)崿F(xiàn)這些價(jià)值。在選擇職業(yè)，或者對(duì)過去選擇的職業(yè)進(jìn)行評(píng)估時(shí)，你也許會(huì)考慮哪些因素真正對(duì)你最有意義。

選擇職業(yè)不是一個(gè)孤立的事件，而是一個(gè)歷時(shí)較長(zhǎng)的過程。從事職業(yè)發(fā)展研究的人員發(fā)現(xiàn)，在選擇職業(yè)，或者更典型的是，在選擇自己將會(huì)從事的幾種職業(yè)時(shí)，大多數(shù)人都會(huì)經(jīng)歷一系列不同的階段。在職業(yè)選擇決策過程中，下列因素顯然是重要的：自我概念、興趣、能力、價(jià)值觀、職業(yè)態(tài)度、社會(huì)經(jīng)濟(jì)地位、父母的影響、種族身份、性別以及身體、智力、情感和社交方面的缺陷等。讓我們考慮一下與擇業(yè)有關(guān)的一些因素，要牢記職業(yè)選擇是一個(gè)過程，而不是一個(gè)孤立的事件。我們將審視在事業(yè)選擇時(shí)的自我概念、職業(yè)態(tài)度、能力、興趣及價(jià)值觀所起的作用。

自我概念

在事業(yè)發(fā)展方面，一些作家認(rèn)為，職業(yè)選擇是實(shí)現(xiàn)一個(gè)人自我概念的一種努力。譬如：自我概念弱的人，不大會(huì)想到自己能得到一份有意義或重要的工作。他們也許胸?zé)o大志，因而所取得的成就也會(huì)平淡無(wú)奇。他們也許會(huì)選擇一種自己并不喜歡或無(wú)法從中得到滿足的工作，而且會(huì)一直做下去。他們之所以這樣做是基于一種信念：這項(xiàng)工作是他們自身價(jià)值的全部。在這一點(diǎn)上，選擇職業(yè)可以被認(rèn)為是我們把自己定位為某類人的公開宣言。

職業(yè)態(tài)度

研究表明，在影響我們對(duì)職業(yè)地位之態(tài)度的諸多因素中，教育是非常重要的。一種職業(yè)對(duì)教育的要求越高，它的地位就越高。

我們通過向周圍人們學(xué)習(xí)的方式來(lái)形成自己對(duì)地位的態(tài)度。普通的一年級(jí)學(xué)生意識(shí)不到職業(yè)的地位差異。然而，幾年之后，這些孩子就開始用一種與成年人相似的方式對(duì)職業(yè)加以分級(jí)。另一些研究表明，一年級(jí)學(xué)生普遍對(duì)大多數(shù)職業(yè)持肯定的態(tài)度，但是，隨著年級(jí)的提高，他們愛好的職業(yè)范圍則逐漸變窄。等到學(xué)生進(jìn)入高年級(jí)時(shí)，越來(lái)越多的職業(yè)被他們看作不可接受而加以拒絕。遺憾的是，他們拒絕考慮的或許恰好是那些當(dāng)他們長(zhǎng)大以后找工作時(shí)不得不選擇的工作。要是人們不得不接受他們認(rèn)為是地位低下的某種職業(yè)，那就很難讓他們對(duì)自己或自己的職業(yè)有信心。

能力

能力，或才能，已經(jīng)受到了與職業(yè)決策過程中被認(rèn)為是重要的其他因素同樣的重視，而且可能比其他因素使用得更多。能力包括一般能力和特別能力。學(xué)習(xí)才能（常稱為綜合智力或智商），一般被認(rèn)為是由語(yǔ)言能力和數(shù)字能力構(gòu)成的一種綜合能力。特別能力包括：機(jī)械才能、文字才能和形態(tài)才能；抽象思維能力以及眼、手、腳的協(xié)調(diào)能力等。學(xué)習(xí)才能尤為重要，因?yàn)樗旧峡梢源_定誰(shuí)能獲得進(jìn)入高級(jí)職業(yè)所需要的教育。

有趣的是，大部分研究表明，在評(píng)估出的才能與職業(yè)工作表現(xiàn)及滿意度之間幾乎不存在直接關(guān)系。這并不意味著能力不重要，然而它的確表明：我們?cè)谶M(jìn)行職業(yè)規(guī)劃時(shí)必須考慮其他因素。

興趣

興趣評(píng)估已經(jīng)十分流行，并廣泛應(yīng)用于職業(yè)規(guī)劃。與能力不同的是，已經(jīng)發(fā)現(xiàn)，興趣在預(yù)測(cè)職業(yè)的成功、滿意度及其持續(xù)性方面是比較有效的。因此，在職業(yè)規(guī)劃時(shí)首先要考慮興趣。重要的是，首先要確定你的職業(yè)興趣領(lǐng)域，接著找出適合這些興趣的職業(yè)，然后再確定那些你有所需能力來(lái)做出令人滿意表現(xiàn)的職業(yè)。研究證據(jù)說(shuō)明，興趣和能力之間關(guān)系甚微。

價(jià)值觀

認(rèn)識(shí)、明確和評(píng)價(jià)自己的價(jià)值觀，使其適合自己的職業(yè)是極為重要的。在為大學(xué)生選擇職業(yè)提供建議時(shí)，我通常建議他們把自己的興趣和價(jià)值觀作為選擇某個(gè)職業(yè)領(lǐng)域的可靠導(dǎo)向。譬如，要是你的主要價(jià)值觀在經(jīng)濟(jì)方面，你的職業(yè)決策就會(huì)建立在想得到某種經(jīng)濟(jì)或心理安全感的愿望之上。對(duì)大多數(shù)人來(lái)說(shuō)，考慮工作的安全感是合理的，但你會(huì)發(fā)現(xiàn)，只有安全感并不足以使你對(duì)職業(yè)感到滿意。你的主要價(jià)值觀也許在社交方面，這包括和人們一起工作以及幫助他人。有許多職業(yè)都適合那些具有社交價(jià)值取向的人。

當(dāng)然，我所提到的這些因素只是在選擇職業(yè)時(shí)需要考慮的諸多因素中的幾個(gè)。既然在工作上要投入大量的時(shí)間和精力，自己確定出每種因素在我們的思想中占多大的份量極其重要。

總之，如果你在職業(yè)選擇時(shí)多花點(diǎn)時(shí)間和心思，并且積極地采取步驟去發(fā)現(xiàn)一種職業(yè)或行業(yè)，能使你的生活變得更加充實(shí)而不會(huì)擾亂你的生活，你對(duì)自己的工作感到滿意的機(jī)會(huì)就更大。歸根結(jié)底，你才是對(duì)自己能夠在工作中想得到什么做出最佳決策的人。

第二篇：新世紀(jì)大學(xué)英語(yǔ)綜合教程4課文翻譯Unit7

7A

1|返樸歸真| 琳達(dá)·韋爾特納 “我們討論的是簡(jiǎn)化生活，而不是物質(zhì)匱乏，”我的朋友薩拉

解釋說(shuō)，“絕對(duì)不是你不可以做你喜歡的那些事情，而是你在改變，不再喜歡同樣的事情罷了。一些舊的習(xí)慣看上去是那樣的浪費(fèi)又不能令人滿意，你真的對(duì)它們失去了興 趣。所以你仍然擁有你需要的每一件東西——只不過不需要花那么多的錢罷了。”2當(dāng)我第一次遇見他們時(shí)，薩拉和邁克爾夫婦雙雙從業(yè)，擁有自己的住宅和用一大筆貸款

購(gòu)置的一條大船。隨著女兒的出世而他們又想親自撫養(yǎng)她，他們開始對(duì)“自愿簡(jiǎn)樸”的理念產(chǎn)生了興趣。他們倆誰(shuí)都不愿意把他們視為生活中最重要的部分僅僅局限于上班前的一小段時(shí)間和下班后已疲憊不堪的那幾個(gè)小時(shí)。

3“許多人認(rèn)為，因?yàn)橛辛撕⒆佣覗|西越來(lái)越貴，唯一的辦法就是更加努力地工作以便掙

更多的錢。其實(shí)這并不是唯一的辦法，”邁克爾堅(jiān)持說(shuō)。

4這對(duì)夫妻的決定是把兩份全職工作業(yè)換成兩份半日工 作，并且削減消費(fèi)。他們決定只

把錢花在有助于實(shí)現(xiàn)他們的主要目標(biāo)的東西上：構(gòu)建一個(gè)把家庭和友誼、工作和娛樂融為一體的生活天地，而且還是一個(gè)不浪費(fèi)地球資源的生活天地。

5現(xiàn)在他們還在原來(lái)的那個(gè)近郊社區(qū)，住在一幢自己設(shè)計(jì)的、漂亮而節(jié)能的房子里。按許

多標(biāo)準(zhǔn)來(lái)看，房子雖然小了點(diǎn)，卻容易清掃、布置、維修和供暖。一層是個(gè)大房間，廚房靠墻，擺著一張樺木餐桌和吃飯用的幾把椅子；一張舒適的長(zhǎng)沙發(fā)和一個(gè)柴爐就把日常起居的范圍圈定了；角落是工作區(qū)。樓上是他們的臥室、一個(gè)薩拉和邁克爾共用的辦公室和一間浴室。整幢房子明亮簡(jiǎn)潔，同周圍環(huán)境十分和諧。很快，前門外還要建一個(gè)太陽(yáng)能溫室。

6一對(duì)只有兼職工作的夫妻怎么會(huì)有錢建造自己的房子、擁有一輛汽車并同另一對(duì)夫妻共

享一艘小船，而且所有這一切都不曾貸款呢？他們?nèi)绾文軌蚓S持足以提供他們想要的“一切”的那樣一種高生活水平呢？他們放棄的而且不再懷念是哪些東西呢？

7首先，他們放棄了亂七八糟的昂貴東西：（浴室）藥柜里滿滿的從來(lái)不用的化妝品和在柜臺(tái)上隨時(shí)可以買到的藥 品；堆放在廚房壁柜里的最終只會(huì)丟棄的各種東西。薩拉和邁克爾共用的那個(gè)衣柜足可以裝下他們必需的一些衣物，其中許多還是出自L·L·比恩公司的做工精細(xì)的經(jīng)典款式呢。“我不斷地把東西送給別人，”薩拉解釋道。通過篩選和丟棄并憑借他們對(duì)所擁有的東西的了解，薩拉和邁克爾清楚地知道他們到底真正需要什么。

8他們沒有洗碟機(jī)，他們家那幾只手工陶制的碟子根本裝不滿一臺(tái)洗碟機(jī)。他們沒有衣服

烘干機(jī)；冬天把濕衣服晾在室內(nèi)也就不需要增濕器了。薩拉的黑發(fā)很短，所以用不著吹風(fēng)機(jī)、電動(dòng)卷發(fā)夾或電動(dòng)燙發(fā)鉗。他們的前院長(zhǎng)滿了樹，所以也不需要?jiǎng)恿Ω畈輽C(jī)或電動(dòng)修枝剪。他們沒有電視機(jī)，所以他們和孩子的腦子里都不會(huì)一直充滿各種新玩具、新物品和新誘惑的圖像。

9他們節(jié)省了通勤時(shí)代上下班必須支付的開支：另外的一輛車、汽油費(fèi)、職業(yè)裝、午餐和

經(jīng)常外出吃晚餐的開銷以及保姆費(fèi)，換來(lái)的則是時(shí)間——用于關(guān)注生活質(zhì)量的時(shí)間。他們已不再使用紙產(chǎn)品，不再吃加工過的食品，不再享受昂貴的嗜好、觀看首映電影、上餐館以及付錢接受別人的服務(wù)。取而代之的是他們所喜歡的自家烹飪、周中的家庭野餐、上圖書館借書、參加社區(qū)的藝術(shù)活動(dòng)、逛廉價(jià)舊貨商店以及自己動(dòng)手做事。

10“那種渴望獲得更多東西的感覺是我們這個(gè)文化的一個(gè)重要組成部分，而且還會(huì)永遠(yuǎn)繼

續(xù)下去，”薩拉說(shuō)。“但是，你賺1萬(wàn)5千美元還是5萬(wàn)美元并不重要。這世上總有許多你希望自己能買得起的東西。錢真的不是導(dǎo)致我們改變生活方式的原因。我們這樣做是為了個(gè)人的滿足。對(duì)于任何一個(gè)想簡(jiǎn)化自己生活的人來(lái)說(shuō)，基本規(guī)則只有一個(gè)：如果一件事不能令人滿意，那就索性不要去做。”

11薩拉和邁克爾借給我一本手冊(cè)，名為《營(yíng)造簡(jiǎn)樸生活方式的99種方法》，里面全是適

用于任何生活狀況的實(shí)用可行的建議。我仔細(xì)地閱讀了，在一些方面我給自己打了高分，而在另一些方面我為身上存在的社會(huì)所認(rèn)可的不理智行為感到驚訝。

12那天晚上，我陪女兒去購(gòu)物，碰巧看見一條和我們的廚房墻紙顏色匹配而價(jià)錢又不貴的擦手毛巾和一雙漂亮得難以抵擋其誘惑的“特價(jià)”涼鞋。當(dāng)我站在停車場(chǎng)時(shí)，感覺自己花了11美元離開商店之后并沒有比進(jìn)商店時(shí)更加開心，此時(shí)此刻我覺得自己就像個(gè)孩子，面對(duì)自己的一時(shí)沖動(dòng)竟會(huì)不由自主。

13我們乘坐的這只購(gòu)物旋轉(zhuǎn)木馬，其實(shí)是一個(gè)幻覺世界，但由于它不停地旋轉(zhuǎn)并富有刺

激性，有時(shí)我們很難找到?jīng)Q心和勇氣從木馬上下來(lái)。

7B

1|我的儉樸生活| 在我五十出頭的時(shí)候，我開始懷疑丈夫和我所過的生 活。我渴望一種

更簡(jiǎn)單的生活方式，不想要太多壓力，而且厭倦了為過奢華生活而終日奔波忙碌的日子。2為了達(dá)成目標(biāo)，最理智而且最有把握的方式就是永久地離開公司圈子，然后能夠坦然地

處理其后果。確實(shí)，這是很多人都無(wú)法解決的一件棘手事兒。但是在丈夫的支持下，而我認(rèn)為自己是個(gè)有能力處理好這件事情后果的人，于是我揮手告別了公司圈子，而且從來(lái)也沒有為此而后悔。

3經(jīng)過前兩周的休息，恢復(fù)以及深思后，我開始把需要改變的東西一一列在紙上，包括仔

細(xì)管理丈夫繼續(xù)帶給我們生活的錢財(cái)以及在我們?cè)瓉?lái)的基礎(chǔ)上再尋找一些其他賺錢或增加收入的新門路。

4有些決定顯然很容易做出，譬如取消長(zhǎng)期固定的每周去一次美容院護(hù)發(fā)和修指甲的預(yù)約，或者過去由于沒時(shí)間做飯而每周出去吃好幾頓飯的慣例。但即使那樣，我覺得這只不過是冰山的一角。

5第一個(gè)重大決定就是賣掉我們的房子，因?yàn)槟欠孔訉?duì)于我們兩個(gè)來(lái)說(shuō)確實(shí)太大而且太奢

華。有四個(gè)臥室和四個(gè)浴室的豪宅對(duì)于兩個(gè)想過簡(jiǎn)單生活的人來(lái)說(shuō)完全沒有必要。三千多平方英尺的房子賣得相當(dāng)快。我們搬進(jìn)了一個(gè)較小而且去丈夫的工作單位也非常便利的家。然后我就開始精簡(jiǎn)我們的家當(dāng)了。那或許是工作量最大的一項(xiàng)任務(wù)，而且需要幾次舊物甩賣和寄售。

6我們搬家后，接下來(lái)就進(jìn)入了讓自己在一個(gè)小房子里過上稱心快樂生活的調(diào)整期，這個(gè)

調(diào)整的確讓我們花了一些時(shí)間來(lái)適應(yīng)。我丈夫不在乎我們住什么樣的房子。但我在開始時(shí)卻遇到了一些困難，因?yàn)楦鶕?jù)我們先前的生活方式，沒有一件東西擺放到位。當(dāng)我把房子的每寸空間都派上用場(chǎng)時(shí)，我發(fā)現(xiàn)還有很多東西沒地方放。房子小了就意味著東西也得少，也就是意味著需要打掃和操心的東西也要少！為了避免雜亂，減少?zèng)]用的東西，我制定了一條規(guī)則，那就是：我必須得在所有食櫥和衣柜周圍看到三面內(nèi)壁。

7同時(shí)，我也開始著手處理由于以前沒有制定過有效的節(jié)省計(jì)劃而導(dǎo)致的經(jīng)濟(jì)方面的問題。

我開始意識(shí)到如果不好好盤算如何花錢的話，我可能會(huì)把很多的錢浪費(fèi)掉。我發(fā)現(xiàn)，只有注意存小錢，才會(huì)積累出大錢。我盡量削減所有不必要的支出，因?yàn)槲乙_保自己我無(wú)需再重返勞務(wù)市場(chǎng)找工作。

8我覺得自己只需要兩條牛仔褲，一條平常穿，一條好點(diǎn)的。只需要兩三雙鞋子，一件休

閑茄克和一件時(shí)髦的上衣 等。

9我還意識(shí)到，沒有必要訂閱雜志或者報(bào)紙，因?yàn)橛须娔X和電視，無(wú)需增加開銷就足以滿

足我的需求了。

10我發(fā)現(xiàn)，如果我把每天的零錢節(jié)省下來(lái)，而不是放在錢包里花掉，我就能防止一部分

錢從我的手里溜掉。每個(gè)月，我就能積攢一些零錢并且把它存在銀行我們的儲(chǔ)蓄賬戶里。

11我覺得我們不需要兩部車，如果我把出去辦事的時(shí)間計(jì)劃好的話。裁掉一部車也減少

了分期付款、購(gòu)買燃料、辦理駕照、各種稅費(fèi)等方面的開支。

12我意識(shí)到我們只需要一張信用卡。我意識(shí)到日常開支比如買汽油時(shí)支付現(xiàn)金要比寫支

票或者用信用卡支付節(jié)省的 多。

13我意識(shí)到如果我能控制住日常生活開支和信用卡上錢的流量的話，我就能更好地確保

我兜里有多少錢，從而減少每個(gè)月的開銷。對(duì)我來(lái)說(shuō)，說(shuō)到理財(cái)，用信用卡會(huì)滋生疏忽大意，而我手里冷冰冰、硬邦邦的現(xiàn)金很可能還會(huì)留在我的手里。

14我意識(shí)到，我們沒有必要每年花一千美金為朋友和家庭成員購(gòu)置禮物和舉辦假日聚會(huì)。

如果全年都認(rèn)真計(jì)劃，并且留意購(gòu)買廉價(jià)商品的話，只要用一小部分開支我們就能很好地滿足那些需要了。

15現(xiàn)在，我們的生活方式很簡(jiǎn)單，很節(jié)儉，但是對(duì)于我們自己或者我們想做的事情來(lái)說(shuō)

也不算是吝嗇。我們?cè)谏睢八琛钡钠谕麖奈覀儭跋胍钡臇|西中分離出來(lái)了，而且我們也知道這兩者之間的差別。現(xiàn)在我們的生活中沒有了過度的壓力和焦慮，我們比以前生活得更幸福。我制定了一項(xiàng)財(cái)務(wù)計(jì)劃，有了它我們可以生活得很舒適，我們知道，我們的將來(lái)有保障，因?yàn)槲覀冇邪盐铡Ｎ覀兤诖總€(gè)新的一天，那是上帝賜給我們的福氣。

第三篇：大學(xué)英語(yǔ)課后作文答案(新世紀(jì)綜合教程4)

大學(xué)英語(yǔ)課后作文答案(新世紀(jì)綜合教程4)

BOOK 4

Unit1

My Understanding of Environmental Protection

Man and the environment are closely related.Man relies on the environment for water, food and shelter.A harmonious relationship between man and the environment is essential for human survival on the earth.However, man and the environment have never been on such bad terms as they are now.As society develops, man's transformation of nature has severely polluted his living environment.Deforestation leads to changes in rainfall patterns, causing devastating floods, droughts and sandstorms.The discharge of chemical pollutants endangers our health and the lives of other beings.And mass production has resulted in the shortage of irreplaceable natural resources such as coal and oil.If we take no immediate and effective steps to protect our environment, human beings may be the next species to become extinct.We should do our best to protect our environment by planting more trees, taking care of wildlife, reducing industrial wastes, using renewable energy, and imposing heavy fines on environmentally-unfriendly activities, so as to preserve the environment for future generations.Unit2

The Impact of the Mobile Phone on People's Lives

Among the many technological inventions, the mobile phone impresses me most.The mobile phone brings considerable convenience to our lives.It not only enables us to keep in touch with each other almost anytime and anywhere but also helps us solve problems or do business efficiently.In emergencies, a mobile phone can even be a life-saver.Besides, its multi-functions add ease and color to our lives.With a mobile phone, we can receive mail, read news, listen to music, play games, and take pictures.Yet, the mobile phone has its disadvantages, too.Most of us have experienced the nuisance of unwanted or wrong calls.We are inconvenienced by calls on occasions when we least expect one.Besides, the technology infrastructure to support mobile communication has consumed valuable natural resources and caused significant environmental problems.It is reported that electromagnetic radiation waves from the phone may result in health problems.Despite its negative side, the advantages of the mobile phone outweigh its disadvantages.I believe that with advances in science and technology, improved and safer models of mobile phones will surely serve us still better.Unit3

Barriers to Knowledge Transfer

Knowledge transfer is a human phenomenon and plays a very important role in the process of human evolution.With the knowledge accumulated over generations, human beings can now build and transform societies with unprecedented knowledge resources.However, there are many barriers to knowledge transfer.For example, lack of trust and resistance to change undermine the transfer of knowledge.People are less likely to acquire knowledge from those whom they don't trust or to adopt new theories and practices they are not familiar with.Cultural and language barriers also hamper the transfer of knowledge between nations or ethnic groups.It would be almost impossible for people who speak different languages or dialects with different cultural backgrounds to communicate effectively, not to mention exchanging knowledge.An underdeveloped economy is another barrier to knowledge transfer.The lack of socio-economic and techno-environmental cooperation, as well as poor communications infrastructure, can greatly hinder the flow of knowledge within and between nations.To remove these barriers, people should change their attitude towards knowledge transfer and the learning of foreign languages and cultures.At the same time, efforts should be made to develop a better world economy.Unit4

My Career Choice

When it comes to the choice of career, different people consider the matter from different perspectives.Personally I prefer to be a teacher.I have three reasons for my decision.The first reason is that the profession of teaching is in agreement with my personality.Being an outgoing, patient and understanding person, I think I am able to communicate with my students and understand their feelings easily, which constitutes an important factor in ensuring success in teaching.The second reason is that I am interested in the job.It would always give me great joy and satisfaction to see the happy faces of my students, to share my knowledge and life experience with them and to participate in their process of growing up.The third reason is related to my occupational attitude.I always believe that school teachers all over the world are respected for their profound knowledge and higher social status.I have always held my teachers in respect and I hope I would be respected as a teacher, too, in the future.I think teaching is an ideal career for me.Being a university student now, I will work hard to realize my dream.Unit5

Fame — Good or Evil

Fame has always been pursued by many people for the advantages it brings about.Fame can assure one of a high social status, high regard, great admiration, etc.Fame can also bring one wealth as a celebrity has more chances to earn big money.Besides, the applauses and flowers from the fans may boost one's self-confidence and increase one's sense of fulfillment.However, fame can ruin one's life, too.It deprives one of his privacy.As a public figure, he is often chased by fans and journalists, and his private life never escapes the media's attention or public curiosity.Fame also places one under great pressure.He has to work in line with public expectations and thus becomes the slave of his own success.So fame is a double-edged sword.I don't seek fame and I don't envy those who are famous.I highly appreciate what the American poet Henry Wadsworth Longfellow says about fame: “The talent of success is nothing more than doing well whatever you do without a thought of fame”.Unit6

Attitudes Towards Life

People hold different attitudes towards life.Some take a positive attitude and they always appreciate the beauty of life with zeal and gratitude.Some take a negative attitude towards life and any slight trouble in life may seem like the end of the world to them.A positive attitude ensures a happy, successful and healthy life.With a positive attitude, people find it easy to accept challenges and overcome obstacles while maintaining peace of mind.Besides, a positive attitude boosts their self-esteem, lifts their morale and helps them fulfill their commitments both in their career and in their everyday life.Moreover, medical research shows that positive thinking can improve the immune system and strengthen the body's resistance to diseases.There are several ways to develop a positive attitude towards life.One needs to think positively, read uplifting stories, hang around with optimistic people, give up jealousy, and participate in meaningful activities.By building a positive attitude towards life, one can enjoy a happy, successful and healthy life.Unit7

Healthy Lifestyles

Different people have different interpretations of a healthy lifestyle.To me, a healthy lifestyle means living in a way that helps us to be physically, mentally and emotionally healthy.We can benefit a lot from living a healthy lifestyle.On the one hand, a healthy lifestyle can help us to keep fit, increase our life expectancy, and help us form good living habits.On the other hand, a healthy lifestyle enhances self-esteem and confidence, reduces stress and pressure, and enables us to develop a positive outlook and live in harmony with each other.In short, a healthy lifestyle improves our overall sense of well-being and happiness.There are many ways to develop a healthy lifestyle.We need to exercise regularly, keep a balanced diet, and avoid alcohol and cigarettes.It would also help if we could balance our time for work and play, and find ways to release stress and pressure.With such efforts, we will be able to live in a way that contributes to our physical, mental, and emotional health.Unit8

My Understanding of Honesty and Success

Different people have different opinions about the relationship between honesty and success.Some people believe that honesty and success are mutually exclusive.They regard honesty as a wasteful and costly investment that will only hinder success and prevent people from quick wins.Money-making tricks such as low-quality and fake products, or practices like plagiarism and bribery are seen as short-cuts to immediate success.However, many people hold that honesty and success are mutually supportive.They believe that honesty is the only means to an end.Being honest will definitely earn a person not only a good reputation but also more opportunities to develop his or her career and ability.Honesty also helps cultivate an upright and healthy personality and brings people true pride and deep joy.I agree with the latter viewpoint.Honesty is a virtue that every one of us should value.It can bring out the best in a person and will give him or her the best reward in return.Those who are honest may suffer temporary losses sometimes, but they will benefit in the long run.In short, only by being honest consistently and persistently can we gain true and lasting success.

第四篇：大學(xué)英語(yǔ)課文翻譯答案(新世紀(jì)綜合教程3)

大學(xué)英語(yǔ)課文翻譯答案(新世紀(jì)綜合教程3)BOOK 3 Unit 1 What is Friendship?

Michele E.Doyle&Mark K.Smith The text is excerpted and adapted from “Friendship: Theory and Experience” written by Michele E.Doyle & Mark K.Smith.It appears in The Encyclopaedia of Informal Education(2002).When we approach the notion of friendship, our first problem is that there is a lack of socially acknowledged criteria for what makes a person a friend.In one setting, we may describe someone as a friend;in another, the label may seem less appropriate.Therefore, people tend to have a very thin understanding of what friendship really means.To help us understand what friendship really means, we need to review some classical views of friendship.友誼的真諦

米歇爾·E·多伊爾 馬克·K·史密斯 我們探討友誼這個(gè)概念時(shí)，遇到的第一個(gè)問題是，沒有社會(huì)公認(rèn)的擇友標(biāo)準(zhǔn)。在某一情境下，我們會(huì)把某個(gè)人稱為朋友；然而，情境一旦變遷，朋友這個(gè)稱呼就顯得沒那么貼切了。因此，人們對(duì)友誼的真諦的理解往往是非常膚淺的。為了幫助我們理解友誼的真正含義，我們需要回顧有關(guān)友誼的幾種傳統(tǒng)的看法。

One classical view of friendship is provided by Aristotle, the famous ancient Greek philosopher.Aristotle distinguishes between what he believes to be genuine friendships and two other forms: one based on mutual usefulness, the other on pleasure.So, according to Aristotle, we may find three kinds of friendship:

一種傳統(tǒng)的友誼觀在古希臘著名的哲學(xué)家亞里士多德的著作里得以闡述。他將自己心目中真正的友誼同另外兩種友誼截然分開。這兩種友誼分別是：基于互利的友誼；基于愉悅的友誼。因此，根據(jù)亞里士多德的觀點(diǎn)，我們可以將友誼分為三類：close3RT Friendship based on utility.Utility is an impermanent thing: it changes according to circumstances.When the ground for friendship disappears, the friendship also breaks up.Friendships of this kind seem to occur most frequently between the elderly, because at their age what they want is not pleasure but utility.Friendships based on utility are also frequently found among those in middle or early life who are pursuing their own advantage.Such persons do not spend much time together, because sometimes they do not even like one another, and therefore feel no need of such an association unless they are mutually useful.They take pleasure in each other's company only in so far as they have hopes of advantage from it.建立在功利之上的友誼。功利并非永恒，它依照環(huán)境而變化。友誼的根基一旦消失，友誼也隨之破滅。這類友誼似乎在老人之間最為常見，因?yàn)樯狭四昙o(jì)的人需要的不是愉悅而是實(shí)用。基于功利的友誼也同樣存在于追逐個(gè)人利益的中年人和青年人中。這些人不會(huì)在一起消磨時(shí)光，因?yàn)樗麄冇袝r(shí)甚至不喜歡對(duì)方，因而覺得除非可以互相利用，否則沒有交往的必要。只有當(dāng)他們認(rèn)為彼此有希望相互利用的時(shí)候，才會(huì)樂于呆在一起。close4RT Friendship based on pleasure.Friendship between the young is thought to be grounded on pleasure, because the lives of the young are regulated by their feelings, and their chief interests are in their own pleasure and the opportunity of the moment.As they grow up, however, their tastes change too, so that they are quick to make and to break friendships.That is why they fall in and out of friendship quickly, changing their attitude often, even within the same day.建立在愉悅之上的友誼。年輕人之間的友誼常被看作是建立在愉悅基礎(chǔ)之上的，因?yàn)槟贻p人的生活受感情支配，他們感興趣的主要是自己的快樂和眼前的重要機(jī)會(huì)。然而，他們的情趣隨著自己日漸成長(zhǎng)也會(huì)變化，他們交友容易，分手也干脆。年輕人的態(tài)度變化無(wú)常，甚至一日數(shù)變，難怪他們的友誼總是迅速地開始，又匆匆地結(jié)束。close5RT Friendship based on goodness.Perfect friendship is based on goodness.Only the friendship of those who are good, and similar in their goodness, is perfect.The conduct of good men is the same or similar.It is between good men that both love and friendship are chiefly found and in the highest form.Such friendships are rare and they need time and intimacy;for as the saying goes, true friends must go through trials and tribulations together.And no two persons can accept each other and become friends until each has proved to the other that he is worthy of love, and so won his trust.The wish for friendship may develop rapidly, but true friendship does not.建立在美德之上的友誼。完美無(wú)瑕的友誼立足于美德。只有那些品德高尚而且擁有相似美德的人之間建立的友誼才是最完美的。品行高尚的人，其行為是相同的，或者是類似的。愛和友誼多半在品行高尚的人之間發(fā)生，而且以最高雅的形式出現(xiàn)。這種友誼是罕見的，需要時(shí)間，需要交往。常言道，真正的朋友必須同甘共苦，歷經(jīng)風(fēng)雨。只有當(dāng)兩個(gè)人互相證明自己值得愛并獲得對(duì)方的信任之后，彼此方能接受對(duì)方為朋友。交友的意愿可能倏忽而至，但真正的友誼卻要慢慢培養(yǎng)。close6RT Another classical view of friendship can be found in the writings of Cicero, an ancient Roman statesman and orator.According to Cicero, true friendship is only possible between good men.He further defines “the good” as “those whose actions and lives leave no question as to their honor, purity, equity, and liberality;who are free from greed, lust, and violence;and who have the courage of their convictions.” The friendship between good men, based on virtue, does offer material benefits, but it does not seek them.All human beings are bonded together in a community of shared reason.Therefore, in friendships and relationships, those who possessany superiority must regard themselves as equals of those who are less fortunate.It is virtue that creates and preserves true friendship.另一種傳統(tǒng)的友誼觀可以在古羅馬政治家、演說(shuō)家西塞羅的著作里找到。西塞羅認(rèn)為，真正的友誼只能在好人之間發(fā)生。他進(jìn)而將“好人”定義為“那些行為和生活無(wú)損于自己的榮譽(yù)、純潔、公平和開明的人；那些擺脫了貪婪、欲念和暴力的人；那些敢于依照自己的信念說(shuō)話和做事的人。”好人之間建立的這種友誼立足于美德，它確實(shí)可以帶來(lái)物質(zhì)利益，但決不以追求物質(zhì)利益為目標(biāo)。人類生活在以共同的理想為基礎(chǔ)的社會(huì)。因此，在處理朋友關(guān)系和其他人際關(guān)系時(shí)，優(yōu)越于他人的人必須平等地對(duì)待那些沒那么幸運(yùn)的人。美德創(chuàng)造友誼，美德使友誼之樹常青。close7RT Thus, we may see that the traditional idea of friendship is made up of three components: Friends must enjoy each other's company;they must be useful to one another;and they must share a commitment to the good.According to the classical views, virtuous friends are bound together, as they recognize each other's moral excellence.To perceive a friend, therefore, is to perceive oneself;and to know a friend is to know oneself.Each can be said to provide a mirror in which the other may see himself.Through networks of such virtuous friends, we can develop a shared idea of the good and pursue it together.Friendship of this kind is permanent, because in it are united all the attributes that friends ought to possess.我們由此可以看出，傳統(tǒng)的友誼觀由三個(gè)要素構(gòu)成：朋友以相伴為樂；朋友必須彼此受益；彼此都有志于崇高的事業(yè)。這些傳統(tǒng)的友誼觀告訴我們，兩個(gè)品德高尚的朋友是永不分離的，因?yàn)楸舜苏J(rèn)同對(duì)方的高尚品德。因此，認(rèn)識(shí)朋友就是認(rèn)識(shí)自我，了解朋友就是了解自我。可以說(shuō)朋友就好比是一面鏡子，每個(gè)人都可以從朋友身上看清自己。置身于品德高尚的朋友之中，我們會(huì)對(duì)美德達(dá)成共識(shí)，共同為之不遺余力。這樣的友誼是永恒的，因?yàn)榕笥褢?yīng)該具備的一切品質(zhì)都凝結(jié)在這種友誼關(guān)系中。

After Twenty Years

O.Henry The text is adapted from “After Twenty Years”, a short story written by O.Henry.close1RT It was barely 10 o'clock at night.The policeman on the beat(巡邏路線)moved up the avenue impressively.He turned now and then to cast his watchful eye over the doors and shop windows on both sides of the street.He was of a powerful build and made a fine picture of a guardian(衛(wèi)士)of the peace.二十年之后 歐·亨利

將近夜里十點(diǎn)，巡邏警察來(lái)到這條街上，樣子威嚴(yán)，不時(shí)地看看街道兩邊的店鋪，警惕的目光落在店鋪的大門和櫥窗上。身材魁梧的他，儼然一副和平衛(wèi)士的模樣。close2RT Around the midway of a certain block, the policeman suddenly slowed his walk.In the doorway of a darkened hardware store stood a man, with an unlighted cigar in his mouth.As the policeman walked up to him, the man spoke up quickly.在一個(gè)街區(qū)走到一半時(shí)，他突然放慢了步伐。只見一個(gè)光線黯淡的五金店門口，站著一個(gè)人，嘴里叼著沒有點(diǎn)燃的雪茄。他走了過去，那人趕緊開腔：close3RT “It's all right, officer,” he said.“I'm just waiting for a friend.It's an appointment made twenty years ago.Sounds a little funny to you, doesn't it? Well, I'll explain.Twenty years ago, there used to be a restaurant where this store stands now.”

“沒事兒，警官，”他說(shuō)道。“我只是在等個(gè)朋友。這可是二十年前的約定。聽起來(lái)有點(diǎn)好笑吧？我跟你說(shuō)，二十年前這里曾經(jīng)是個(gè)飯店。”close4RT “Until five years ago,” said the policeman.“It was torn down then.”

“五年前才拆的。”警察說(shuō)道。close5RT The man in the doorway struck a match and lit his cigar.The light showed a pale, square-jawed(方下巴)face with keen eyes, and a little white scar(傷疤)near his right eyebrow.門口那人劃了根火柴，點(diǎn)燃了雪茄。火光中可見一張蒼白的臉，方下巴，目光敏銳，右邊眉毛附近有一道白色的細(xì)小傷疤。close6RT “Twenty years ago tonight,” said the man, “I dined here with Jimmy Wells, my best chum(好友)and the finest chap in the world.He and I were raised here in New York, just like two brothers, together.I was eighteen and Jimmy was twenty then.The next morning I was to start for the West to make my fortune.You couldn't have dragged Jimmy out of New York;he thought it was the only place on earth.Well, we agreed that night that we would meet here again exactly twenty years from that date and time, no matter what our conditions might be or from what distance we might have to come.We figured that in twenty years each of us ought to have our destiny worked out and our fortunes made, whatever they were going to be.”

“二十年前的今晚，”那人說(shuō)，“我和我最好的朋友吉米·韋爾斯就在這里吃的飯。他可是個(gè)再好不過的家伙了。我倆在紐約這兒一起長(zhǎng)大，好得像兄弟倆，那年我十八，他二十。第二天早上我就要?jiǎng)由砣ノ鞑堪l(fā)財(cái)。唉，要想讓吉米離開紐約可是比登天還難哪！在他眼里人世間就只有紐約這么一個(gè)地方。不過我倆那天晚上約定，二十年后的今日此刻，無(wú)論各自的境況如何，無(wú)論各自遠(yuǎn)在何方，都要在這里相聚。我們當(dāng)時(shí)認(rèn)為，二十年后，不管各自做什么，有什么樣的命運(yùn)，發(fā)多大的財(cái)，一切都該成了定局。”close7RT “It sounds pretty interesting,” said the policeman.“Haven't you heard from your friend Jimmy since you left?”

“聽起來(lái)還真有意思，”警察說(shuō)道。“那你離開后就再?zèng)]有你朋友吉米的消息了？”close8RT “Well, yes, for a time we corresponded,” said the other.“But after a year or two we lost track of each other.You see, the West is pretty big and wild, and I kept hustling(急速行進(jìn))around over it pretty lively.But I know Jimmy will meet me here if he's alive, for he always was the truest old chap in the world.He'll never forget.I came a thousand miles to stand in this door tonight, and it's worth it if my old partner turns up.He will keep his promise.”

“不，我們通過一陣子信，”那人答道，“可一兩年后就斷了音信。要知道，西部幅員遼闊，荒蠻原始，我又一直四處奔波，東跑西顛。不過，我確信，吉米只要活著，他會(huì)來(lái)見我的。他是這世界上我最信得過的人。他絕對(duì)不會(huì)忘記。我千里迢迢來(lái)到這兒就是為了今晚站在這門口，只要我那老伙計(jì)露面，我也就不虛此行了。他是不會(huì)食言的。”close9RT The waiting man pulled out a handsome watch, the lids of it set with small diamonds.那守候的人掏出一只精致的懷表，表蓋上綴滿了小粒鉆石。close10RT “Three minutes to ten,” he announced.“It was exactly ten o'clock when we parted here at the restaurant door.”

“九點(diǎn)五十七分，”他說(shuō)道，“我們是十點(diǎn)整在飯店門口的這個(gè)地方揮手告別的。”close11RT “You did pretty well out West, didn't you?” asked the policeman.“在西部混得不錯(cuò)吧？”警察問道。close12RT “You bet!I hope Jimmy has done half as well.”

“那還用說(shuō)！吉米干得有我一半好就不錯(cuò)了。”close13RT The policeman twirled his club and took a step or two.警察轉(zhuǎn)了轉(zhuǎn)警棍，邁出了一兩步。close14RT “I'll be on my way.Hope your friend comes around on time.”

“我走了，但愿你的朋友會(huì)按時(shí)赴約。”close15RT “I'll wait for half an hour at least,” said the man.“If Jimmy is alive on earth he'll be here by that time.So long, officer.”

“我至少會(huì)等他半個(gè)小時(shí)，”那人說(shuō)，“吉米要是還活著，他會(huì)在我走之前來(lái)的。再見，警官。”close16RT “Good-night, sir,” said the policeman, passing on along his beat, checking up on the doors as he went.“晚安，先生，”警察說(shuō)完，又繼續(xù)巡邏，邊走邊檢查店門。close17RT There was now a fine, cold drizzle(細(xì)雨)falling, and the wind had risen.The man who had come a thousand miles to keep the appointment with the friend of his youth still stood in the doorway of the hardware store, smoking his cigar.這時(shí)，天下起了蒙蒙細(xì)雨，冷冰冰的，起風(fēng)了。為了履行和少時(shí)好友的約定，那個(gè)不遠(yuǎn)千里來(lái)到這里的人還站在五金店的門口，抽著雪茄。close18RT About twenty minutes had passed.Then a tall man in a long overcoat, with the collar turned up to his ears, hurried across from the opposite side of the street.He went directly to the waiting man.約二十分鐘后，一個(gè)身著大衣、衣領(lǐng)立起的高個(gè)子男人從街對(duì)面匆匆走了過來(lái)，徑直走向那守候者。close19RT “Is that you, Bob?” he asked, doubtfully.“鮑勃，是你嗎？”他狐疑地問道。close20RT “Is that you, Jimmy Wells?” cried the man in the door.“你是吉米?韋爾斯？”門口那人高聲叫道。close21RT “Bless my heart!” exclaimed the new arrival, grasping both the other's hands with his own.“It's Bob, sure as fate.I was certain I'd find you here if you were still in existence.Well, well, well!Twenty years is a long time.How has the West treated you, old man?”

“天哪！”新來(lái)者高興地大叫了起來(lái)，一把握住了那人的雙手。“是鮑勃，真的是鮑勃！我就知道，只要你還活著，我就會(huì)在這里找到你。哎呀呀，二十年啊，時(shí)間可真不短！老兄，西部待你怎樣？”close22RT “It has given me everything I asked it for.You've changed a lot, Jimmy.I never thought you were so tall by two or three inches.”

“西部給了我想要的一切。你變了很多啊，吉米！沒想到你長(zhǎng)高了二三英寸呢。”close23RT “Oh, I grew a bit after I was twenty.”

“哦，二十歲后我又長(zhǎng)了點(diǎn)個(gè)子。”close24RT “Doing well in New York, Jimmy?”

“在紐約混得不錯(cuò)吧，吉米？”close25RT “Just so-so.I have a position in one of the city departments.Come on, Bob;we'll go around to a place I know of, and have a good long talk about old times.”

“馬馬虎虎。在市政部門做事。走吧，鮑勃，咱們到我熟悉的一個(gè)地方去，好好地?cái)⑴f吧。”close26RT The two men started up the street, arm in arm.The man from the West was beginning to talk about the history of his career.The other listened with interest.兩人手挽著手，沿街前行，西部來(lái)的這位開始講他的發(fā)跡史，另一位饒有興致地聽著。close27RT At the corner stood a drug store, brilliant with electric lights.When they came into this glare(強(qiáng)光), each of them turned simultaneously(同時(shí)地)to gaze upon the other's face.拐角處有一家藥店，燈光明亮。來(lái)到通明的光線里，兩人同時(shí)轉(zhuǎn)身盯住對(duì)方的臉。close28RT The man from the West stopped suddenly and released his arm.西部來(lái)的人突然停下來(lái)，抽出手臂。close29RT “You're not Jimmy Wells,” he shouted all of a sudden.“Twenty years is a long time, but not long enough to change a man's nose from a Roman nose(鷹鉤鼻)to a pug nose(扁鼻).”

“你不是吉米?韋爾斯！”他突然喊道，“二十年時(shí)間是很長(zhǎng)，但也不至于把鷹鉤鼻變成了塌鼻梁。”close30RT “It sometimes changes a good man into a bad one,” said the tall man.“You've been under arrest for ten minutes.Chicago thinks you may have dropped over(順便拜訪)our way and they want to have a chat with you.Going quietly with us, are you? That's sensible.Now, before we go on to the station, here's a note I was asked to hand you.You may read it here at the window.”

“可是有時(shí)二十年會(huì)把一個(gè)好人變成惡棍，”高個(gè)子說(shuō)道。“十分鐘前你就已經(jīng)被捕了。芝加哥方面認(rèn)為你可能到我們這里來(lái)了，他們要和你談?wù)劇＿€是老老實(shí)實(shí)地跟我們走吧，放聰明點(diǎn)！不過，我們?nèi)ゾ埃阆瓤纯催@張字條，是一個(gè)人托我交給你的。你就在櫥窗邊上看吧。”close31RT The man from the West unfolded(展開)the little piece of paper.His hand was steady when he began to read, but it trembled a little by the time he had finished.The note was rather short:

西部來(lái)的人展開小字條。開始讀的時(shí)候手握得很穩(wěn)，可讀完時(shí)，手微微地抖動(dòng)了起來(lái)。字條很短：close32RT “Bob: I was at the appointed place on time.When you struck the match to light your cigar I saw it was the face of the man wanted in Chicago.Somehow I couldn't do it myself, so I went around and got a plain clothes man to do the job.JIMMY.”

“鮑勃：我準(zhǔn)時(shí)赴約了。當(dāng)你劃亮火柴點(diǎn)燃雪茄時(shí)，我發(fā)現(xiàn)你正是受到芝加哥警方通緝的人。可我自己無(wú)論如何動(dòng)不了手，所以就走開，找了個(gè)便衣行使職責(zé)。吉米。”

Unit 2 T How Deep Is Your Love? Mansi Bhatia The text is excerpted and adapted from Writers Monthly, a US online magazine.close1RT Love to some is like a cloud To some as strong as steel For some a way of living For some a way to feel And some say love is holding on And some say let it go And some say love is everything Some say they don't know

你的愛有多深 曼茜·巴蒂亞

有人認(rèn)為愛如浮云 有人認(rèn)為愛堅(jiān)強(qiáng)如鐵

有人認(rèn)為愛是一種生活方式 有人認(rèn)為愛是一種感覺 有人說(shuō)愛要執(zhí)著 有人說(shuō)愛不要約束 有人說(shuō)愛是生命的全部 有人說(shuō)不知道愛為何物

close2RT At some stage or the other in our lives we experience an emotion which defies definition.It's a feeling that can only be felt and not described.An overwhelming joy that comes together with its share of sadness.Love.在我們生命中的某個(gè)階段，我們會(huì)經(jīng)歷難以名狀的情感。這種情感只能體會(huì)，無(wú)法用語(yǔ)言描述。莫大的喜悅伴隨著絲絲的傷感一同降臨，這就是愛。close3RT Given the busy nature of our lives, it's to be appreciated that we even find the time to indulge in matters of the heart.But at the same time I wonder if we even understand its true depth.I remember having countless crushes while in school.My math teacher, our neighbour's son, my best friend's brother and lots of others whom I fancied for the colour of their eyes, the shape of their moustaches or just the way they walked.Harmless puppy loves that are as brief as soap bubbles.I can laugh about all those silly and adventurous thoughts and acts now but at that time nothing could be more serious an affair for me.Then came the stage of real relationships.在緊張忙碌的生活中，我們竟能找到時(shí)間，沉湎于感情之中，這的確令人感佩。然而，此時(shí)我想知道：我們是否懂得愛到底有多么深刻。記得上學(xué)的時(shí)候，我迷戀的對(duì)象真是數(shù)不清：我的數(shù)學(xué)老師、鄰居的兒子、好朋友的弟弟，還有另外一些因?yàn)檠劬Φ念伾⒑拥男螤罨蜃呗返淖藙?shì)而讓我傾慕的人。年少時(shí)的愛慕，不會(huì)帶來(lái)傷害，如肥皂泡一樣轉(zhuǎn)瞬即逝。那些稚氣、大膽的想法和行為，現(xiàn)在想來(lái)大可一笑了之。但是，在那時(shí)，對(duì)我來(lái)說(shuō)，沒有比戀愛更重要的事了。接著就進(jìn)入了真正“談”情“說(shuō)”愛的階段。close4RT Being in an all girls' school I hardly had the opportunity to interact with members of the opposite gender.Socials between our school and the boys' college, therefore, would be awaited anxiously.Those three hours of unhesitant attention by a group of well-groomed young gentlemen provided us with enough content to talk and feel excited about for the next four weeks.我在女子學(xué)校學(xué)習(xí)，和男孩子交往的機(jī)會(huì)寥寥無(wú)幾，因此，我熱切地期待著我們學(xué)校和男子學(xué)校舉辦的交誼會(huì)。交誼會(huì)上，一群精心打扮的年輕男子毫無(wú)顧忌地盯著我們。這三個(gè)小時(shí)中的點(diǎn)點(diǎn)滴滴，成了我們?cè)谝院笏膫€(gè)星期中足夠的談資，我們?cè)谧h論時(shí)，心情澎湃。close5RT And even then there was no real need of having a boyfriend.即使是在那個(gè)時(shí)候，我也沒有真正交男朋友的需要。close6RT I somehow grew up believing that love would happen when it had to.And sure enough it did.It came at an age when I had a career, a long-term plan and a more or less settled life(and now I am not yet 25!).I was mature enough to enter a relationship which demands a lot of give and not so much of take.在我的成長(zhǎng)歲月中，不知何故，我相信愛情該來(lái)的時(shí)候自然會(huì)來(lái)。事實(shí)果真如此。當(dāng)我有了穩(wěn)定的工作，有了長(zhǎng)期的計(jì)劃和比較安定的生活（我現(xiàn)在還不到25歲呢！）時(shí)，愛情降臨了。我也比較成熟了，能夠步入不貪圖許多回報(bào)而需要大量付出的感情關(guān)系。close7RT Love was a magnificent building I built on the foundation of friendship.It took time to blossom.It took a lot of understanding, loads of sharing and caring, and plenty of affection to become what it is today.And it meant a meeting of minds.You might say that I belong to the traditional school of romance.But in my opinion, love needs to be nurtured.And it has to be distinguished from the intense but short-lived love or the pleasures of the flesh.我的愛情是在友誼這塊地基上建起的高樓大廈。愛情經(jīng)過曠日持久的培養(yǎng)才開花。我和我的戀人相互理解、同甘共苦、相互關(guān)心，投入了豐富的感情，才使愛情發(fā)展到今天。愛情意味著情投意合。你也許會(huì)說(shuō)，我屬于浪漫的傳統(tǒng)派。但是，依我看，愛情需要培養(yǎng)。我們必須把愛情同強(qiáng)烈而短暫的激情或身體的愉悅區(qū)別開來(lái)。close8RT Our parents' generation was fed lavishly with ideals.It was an era of constraints, restraints, respect, admiration, and plenty of romance.The long skirts, the quiet and unpretentious looks, the curled long hair, the calmness, the shy glance — these are all so frequently remindful of a bygone era.An age when the distance between the sexes somehow managed to help preserve the holiness of love and relationships.我們的父輩，接受了理想愛情的灌輸。那是一個(gè)約束、壓抑、崇敬、仰慕和十足浪漫的年代。長(zhǎng)裙、嫻靜質(zhì)樸的外表、卷曲的長(zhǎng)發(fā)、恬靜的氣質(zhì)、羞怯的目光 —— 這一切常使人想起一個(gè)消逝久遠(yuǎn)的年代。那個(gè)年代，男女之間的距離無(wú)論如何都有助于維持愛情以及戀愛關(guān)系的神圣性。close9RT The younger generation, with its openness and fading lines of proximity, has jumped on the bandwagon of love with so much haste that it is difficult for them to distinguish between physical attraction and mental compatibilities.What we have been exposed to via the media have fast paced our sensibilities so much that taking things slow requires effort on our parts.年輕的一代人，由于觀念開放，隨著男女之間交往界線的消退，他們便急于趕浪頭，匆忙戀愛，以至于難以區(qū)分身體的互相吸引與心靈的相投。我們從媒體中接觸到的人和事，使我們的感情歷程大大加速，要想慢慢地體會(huì)自己的感受，確實(shí)需要付出努力。close10RT I am sorry to learn about the kind of emotional baggage school kids are carrying in what are purely unemotional relationships.Some might blame the current state of affairs on peer pressure.But has anyone ever stopped to figure out where this peer pressure originates? Do any of us try and understand who is responsible for this shift? Does anyone bother to study the state of mind of the teenagers?

學(xué)校里的青少年在全然沒有感情的關(guān)系中所背負(fù)的感情包袱，令我深感難過。也許有些人會(huì)把他們目前的感情狀況歸結(jié)為同齡人之間所施加的壓力。但是，可曾有任何人停下來(lái)想一想同齡人之間的壓力來(lái)自何處？我們是否嘗試著弄清楚是誰(shuí)造成了這樣的轉(zhuǎn)變？可曾有人費(fèi)神去研究青少年的心理呢？close11RT The mindset of this generation is all too evident in the way it handles its personal life.There are more relationships being distorted under the pressures of lust than ever before.There is more focus on physical beauty than on inner charm.There is more of closeness and less of intimacy.There is more of passion and less of emotion.There is more of acquiring and less of sharing.There is more of opportunism and less of selflessness.In short, there is more of ME and less of US.從這一代人處理個(gè)人生活的方式上，我們很容易看出他們的思想傾向。跟從前相比，現(xiàn)在有更多的情感在欲望的壓力下扭曲。他們更注重外表的美麗而忽視內(nèi)在的魅力。兩性交往隨便了，親密無(wú)間卻少了；激情多了，感情卻少了；個(gè)人獲得的多了，相互間分享的少了；尋機(jī)獲利的現(xiàn)象多了，無(wú)私的奉獻(xiàn)少了。簡(jiǎn)而言之，“自我”多了，愛的分享少了。close12RT We have hardened ourselves so much in this competitive age that we have forgotten the essence of relationships.There's much more to being someone's lover than gifting them red roses and fifty-cent cards.What about gifting our object of affection, our time, our company, our support, our friendship? What about setting priorities in our lives and focusing on each with sincerity? What about trying to be self-sufficient emotionally before letting ourselves loose? What about giving ourselves, and others, time and space to forge relationships? What about working towards meaningful and lasting friendships? What about honouring our commitments? What about channeling our energies and emotions towards building lifelong bonds rather than wasting them on seasonal relationships?

在這個(gè)競(jìng)爭(zhēng)激烈的年代，我們已經(jīng)變得麻木不仁，將戀愛的實(shí)質(zhì)拋于腦后。作為戀愛中的人，不只是意味著把紅色的玫瑰花和五毛錢一張的卡片送給戀人，我們要做的事情還很多。我們將自己的時(shí)間、陪伴、支持和友誼作為禮物送給自己的戀人了嗎？我們是否確定了生活中最重要的事情，而后真誠(chéng)地做好每一件事？我們是否先在情感上成熟起來(lái)，再盡情地追求愛情？我們是否給自己、給他人足夠的時(shí)間和空間以鞏固戀情的發(fā)展？我們是否為了追求有意義的、永恒的友誼而不遺余力？我們是否履行了自己的承諾？我們是否將自己的精力和感情傾注于終生不渝的關(guān)系而不是浪費(fèi)在朝秦暮楚的關(guān)系中？close13RT We have but one life and we must experience everything that can make us stronger.True love happens once in a lifetime.And we should not have become so tired by our frivolous acts that when it comes we aren't able to receive it with open arms.人的生命只有一次，我們必須去體驗(yàn)?zāi)苁刮覀兏鼮閳?jiān)強(qiáng)的每件事。真正的愛情一生只有一次。我們?nèi)斡奢p佻的行為令自己身心疲憊，當(dāng)真正的愛情到來(lái)時(shí)，我們卻沒有能力伸開雙臂迎接它的降臨。

Holding Hands

Helen Troisi Arnery This text is excerpted and adapted from A Second Chicken Soup for the Woman's Soul by Jack Canfield, Mark Victor Hansen, Jennifer Read Hawthorne and Marci Shimoff.close1RT My husband Paul's hands had a fine, firm feeling: warm, never cold, never moist, their slight pressure always reassuring(使安心的).And whenever those hands sought mine in the final days of his life, he pressed them both together around one of my hands.牽 手

海倫·托爾西·阿諾里

丈夫保羅的手舒服有力：暖暖的，從來(lái)不會(huì)發(fā)涼潮濕，輕輕的一握總是令我感到安心踏實(shí)。在他生命最后的那些日子里，每次他摸到我的手，都會(huì)把我的一只手放在他的兩手之間握著。close2RT It was during that time, as I sat by his bed, that I tried to memorize his hands.They were twice as long as mine and half a hand wider.His fingers did not get thinner;they were long and square, laced with fine veins(血管)all the way to the tips.His nails squared off(使成方形)the ends of his fingers, with clearly defined white edges.He had always taken great care to keep them neat.They were not tough hands;nor soft, either.They were the hands of a college professor whose tools were chalk and red pens.也就是在那段時(shí)間里，我坐在他的床邊，竭力記住他雙手的樣子。他的手比我的手要長(zhǎng)一倍，寬一半；手指上下一般粗，方方長(zhǎng)長(zhǎng)的，毛細(xì)血管一直延伸到指尖。方正的指甲使得指尖也呈正方形，指甲一圈白色的邊清晰可見。他總是悉心地讓雙手潔凈無(wú)暇。它們既不粗糙，也不柔軟多肉。那是雙持粉筆和紅墨水鋼筆的大學(xué)教授的手。close3RT I wondered if his students had difficulty reading his handwriting.I had grown used to it the year we were apart — engaged to be married, but separated — so he could pursue a master's degree at Bradley University, 800 miles away from our Pennsylvania hometown.不知道他的學(xué)生是否覺得他的字難以辨認(rèn)。我們分開的那年我漸漸熟悉了他的字體。我倆訂婚后曾分隔兩地，因?yàn)樗骄嚯x賓夕法尼亞州（我們的家）800英里的布拉德利大學(xué)攻讀碩士學(xué)位。close4RT Had I remembered to tell him that I found his large hands beautiful? Did I ever explain that, before our marriage, when he was invited regularly to dinner in my home, my mother was fascinated with the quiet way he managed the silverware and coffee cups in his hands in which they nearly disappeared? Did I mention that in his clasp — in a movie, in sad moments in church, in the hospital beds to which the illnesses of his last four years confined him — I felt pure and honest expressions of his love?

不知我是否記得告訴過他我覺得他那雙大手很美。不知我是否告訴過他，結(jié)婚前他定期到我家做客吃飯時(shí)，他使用銀制餐具和咖啡杯的斯文樣子，令我母親十分欣賞，銀具和杯盞在他手里幾乎都沒了蹤影。也不知我是否告訴過他，在看電影時(shí)，在教堂悲傷時(shí)，在那張最后四年病魔困得他脫不了身的病榻上，他緊緊的一握令我至真至切地感受到了他的愛。close5RT In those hands, also, originated his caring for his children.It was a point of pride that he gave our newborn daughter her first bath.At seven pounds and fourteen ounces, she fit comfortably into the length of those two hands, but his large fingers moved with grace and delicacy to bathe her and the five babies who followed.他對(duì)孩子們的關(guān)愛之情也源于他的那雙手。大女兒的第一個(gè)澡就是他給洗的，這讓他倍感驕傲。7磅14盎司的女兒舒舒服服地躺在他那雙大手里，長(zhǎng)長(zhǎng)的手指靈巧細(xì)致地給大女兒和后來(lái)的5個(gè)孩子洗浴。close6RT Those hands, in our early hard times, gave haircuts to three sons in the course of their growing up and toweled three daughters' hair dry after showers.在我們?cè)缙谄D難的日子里，那雙手給三個(gè)正在長(zhǎng)大的兒子理發(fā)，給三個(gè)浴后的女兒擦干頭發(fā)。close7RT They manipulated suitcases, with a maximum of sweat and a minimum of complaints in top-of-the-car carriers(置物架)of station wagons for trips to Pennsylvania to visit grandparents.They traced patterns in the air as he taught his marketing students in the university in which he had studied so many years before.多少次要去賓夕法尼亞探望孩子的祖父母，在旅行大巴車頂上他那雙手把一個(gè)個(gè)旅行箱往貨架上放，他汗流浹背，但毫無(wú)怨言。在他早年曾就讀過的大學(xué)里，他教授市場(chǎng)營(yíng)銷專業(yè)的學(xué)生，用這雙手在空中比劃出一個(gè)個(gè)營(yíng)銷模式。close8RT Those hands clasped mine in the most frightening moments of his illnesses.They reached for mine through seven months of chemotherapy(化療)and its agonizing side effects, through the few weeks of the end of his life, when children came to visit, give service(宗教儀式)and mourn(為···哀痛)in advance what they could clearly see was the end of their father's seventy-five years.在他病得最令人膽顫心驚的時(shí)候，那雙手緊緊地攥著我的手。在他經(jīng)受7個(gè)月的化療及其副作用的痛苦折磨期間，他向我伸出雙手。在他生命的最后幾個(gè)星期里，他向我伸出雙手。孩子們來(lái)探視他，看出他們75歲的父親命不久矣而提前禱告哀悼時(shí)，他還是向我伸出雙手。close9RT Those hands clasped mine in the deepest, darkest moment when he whispered in my ear, “I wonder...how it is to die.I wonder if it hurts.” I could only give him what I believed was the sum of his life — that he would be surrounded, uplifted, overjoyed with the glory of God.在那最為黑暗的時(shí)刻，他攥著我的手，在我耳邊小聲說(shuō)道：“不知道······會(huì)是怎樣死去。不知道會(huì)不會(huì)疼痛。”我當(dāng)時(shí)唯一能告訴他的就是我深信他此生將有個(gè)圓滿的結(jié)局：他會(huì)被簇?fù)碇穑谏系鄣臉s光中感到無(wú)比歡愉。close10RT Finally, he was no longer able to hold my hands.Early one morning, when I offered Paul a breakfast, he could no longer eat.In a state of nervous anxiety I clipped, filed(銼光)and whitened his fingernails.There was no movement, no recognition, no response as I laid his hands across his chest, where they had lain still for several days.Within an hour, when the nurse checked him with her stethoscope(聽診器), there was nothing left for me to do but close his bright green eyes and lay my hands on his for the last time, in the quiet peaceful corner of our bedroom.最后，他再也沒有力氣握住我的手了。清晨，我給保羅喂早餐，他再也不能下咽了。我在緊張焦慮中修剪、打磨他的指甲，把指甲白色的邊緣弄干凈。我把他的手放到他的胸前（他的手放在那兒一動(dòng)不動(dòng)已經(jīng)好幾天了），它們沒有動(dòng)靜，沒有認(rèn)可，沒有反應(yīng)。一個(gè)小時(shí)的時(shí)間里，護(hù)士用聽診器做了檢查，剩下我唯一能做的事就是合上他那雙明亮的綠色眼睛，在我們臥室恬靜的一隅里最后一次把我的手放在他的手上。close11RT Months later, I opened the top drawer of Paul's dresser one Sunday and reached in for one of his clean, pressed handkerchiefs — I liked to use them now.What I touched was an opened pack of emery boards(指甲砂銼).幾個(gè)月后的一個(gè)周日，我打開保羅衣櫥最上面的一個(gè)抽屜，取他折疊整齊的干凈的手帕（我現(xiàn)在喜歡用那些手帕）時(shí)，我觸摸到了一個(gè)開了封的指甲砂銼袋。close12RT For seven-and-a-half months, my grief for my husband had been frozen within me like an icy presence that would not yield.Then, this last Sunday of February, I was undone by the simple presence of emery boards.Tears came as I closed my eyes and tried in vain to remember the clasp of Paul's hands.7個(gè)半月里，對(duì)丈夫逝去的悲傷如同冰凌雪塊封存在心中，不曾融化。可在二月的最后一個(gè)周日，目睹面前的指甲銼具，我無(wú)法克制自己了。我閉上眼睛，怎么也回憶不起保羅的雙手握著我的手時(shí)的感覺，淚水奪眶而出。close13RT Soon after, Stephen, the youngest — who most resembles his father — came to see me.When it was time to go, Stephen kissed me good-bye and then, impulsively, took my hand in both of his large, broad ones.For several moments, I couldn't speak.It was as though his father's long, graceful hands clasped mine once again.Still reassuring me.那之后沒過多少日子，斯蒂芬來(lái)看我，他是我們的最小的兒子，長(zhǎng)得也最像他的父親。臨走的時(shí)候，斯蒂芬吻了吻我，和我道別；然后，把我的手一把攥在他那雙又大又寬的手中。好一陣子，我說(shuō)不出話來(lái)，仿佛他父親那雙長(zhǎng)長(zhǎng)的、雅致的手再次握住了我的手，令我依然感到安心平靜。

Unit 3

T The Pursuit of Happiness for the Common Good

Richard Layard The text is an excerpt from the article “Happiness is Back” by Richard Layard in Prospect, March 2005.close1RT Over the last 50 years, we in the west have enjoyed unparalleled economic growth.We have better homes, cars, holidays, jobs, education and above all health.According to standard economic theory, this should have made us happier.But surveys show otherwise.When Britons or Americans are asked how happy they are, they report no improvement over the last 50 years.More people suffer from depression, and crime — another indicator of dissatisfaction — is also much higher.追求以公眾利益為宗旨的幸福 <

理查德·萊亞德

在過去的50年里，我們西方國(guó)家的經(jīng)濟(jì)獲得了史無(wú)前例的增長(zhǎng)。我們的家園、車輛、假期、工作、教育，尤其是健康，均得以改善。依據(jù)標(biāo)準(zhǔn)經(jīng)濟(jì)理論，這些改善原本應(yīng)該使我們更加幸福，然而，調(diào)查顯示并非如此。英國(guó)人和美國(guó)人接受幸福程度的調(diào)查時(shí)說(shuō)，在過去的50年里，他們的幸福程度并沒有得到改善。抑郁癥患者人數(shù)上升，同時(shí)犯罪率大幅增長(zhǎng)也說(shuō)明了人們對(duì)生活的不滿足。close2RT These facts challenge many of the priorities we have set ourselves both as societies and as individuals.The truth is that we are in a situation previously unknown to man.When most people exist near the breadline, material progress does indeed make them happier.People in the rich world(above, say, $20,000 a head per year)are happier than people in poorer countries, and people in poor countries do become happier as they become richer.But when material discomfort has been banished, extra income becomes much less important than our relationships with each other: with family, with friends and in the community.The danger is that we sacrifice relationships too much in pursuit of higher income.上述事實(shí)對(duì)我們個(gè)人以及社會(huì)優(yōu)先考慮的諸多事情都提出了挑戰(zhàn)。事實(shí)上，我們現(xiàn)在的處境是人類從未經(jīng)歷過的。當(dāng)大多數(shù)人還在為溫飽發(fā)愁時(shí)，物質(zhì)條件的改善的確能令他們幸福一些。富庶國(guó)家（比如，人均年收入在兩萬(wàn)美元以上）的人民比貧窮國(guó)家的人民幸福一些；而貧窮國(guó)家的人民，如果稍微富裕，也會(huì)幸福得多。然而，物質(zhì)上的匱乏一旦消除，收入的增加便不如親情、友情、鄰里和睦等人際關(guān)系那么重要。但是，我們?cè)谧非蟾叩氖杖霑r(shí)犧牲了太多這樣的關(guān)系，這很危險(xiǎn)。close3RT The desire to be happy is central to our nature.We all want a society in which people are as happy as possible and in which each person's happiness counts equally.That should be the philosophy for our age, the guide for public policy and for individual action.And it should come to replace the intense individualism which has failed to make us happier.渴望幸福是人類本性的核心。人人都渴望這樣一個(gè)社會(huì)：人們盡可能地幸福，每個(gè)人的幸福同等重要。這應(yīng)當(dāng)是我們這個(gè)時(shí)代的人生哲學(xué)，應(yīng)當(dāng)用來(lái)指導(dǎo)公共利益的維護(hù)準(zhǔn)則和每個(gè)人的行為，應(yīng)當(dāng)逐漸取代無(wú)法使我們更加幸福的極端的個(gè)人主義。close4RT Indeed, money is perceived as one of the key factors affecting a person's happiness.But can money alone make us happy in the long run? In any society, richer people are often happier than poor people.Yet, as a western country becomes richer, its people overall do not become happier.The reason for this is that over time our standards and expectations rise to meet our income.A Gallup poll has asked Americans each year: “What is the smallest amount of money a family of four needs to get along in this community?” The sums mentioned rise in line with average incomes.Since people are always comparing their incomes with what others have, or with what they are used to, they only feel better off if they move up relative to the norm.金錢的確是影響個(gè)人幸福的關(guān)鍵因素之一。但是，金錢本身能使我們最終獲得幸福嗎？在任何一個(gè)社會(huì)，富人往往比窮人幸福。然而，當(dāng)一個(gè)西方國(guó)家越來(lái)越富有的時(shí)候，其人民的幸福程度在總體上并未得到改善。隨著時(shí)間的推移，我們的標(biāo)準(zhǔn)和期望隨著收入的增加而上升。蓋洛普民意測(cè)驗(yàn)每年都向美國(guó)人提問：“一個(gè)四口之家至少需要多少錢才能在這個(gè)國(guó)家生活下去？”人們說(shuō)出的數(shù)字上升的幅度與平均收入增加的幅度是一樣的。因?yàn)槿藗兛偸悄米约旱氖杖牒退说氖杖胍约八麄儜T于擁有的收入相比較，只有當(dāng)他們認(rèn)為和平均水準(zhǔn)相比有所上升時(shí)才感到幸福。close5RT This process can have counterproductive effects.I have an incentive to work and earn more: it will make me happier.So do other members of society, who also care about their relative standard of life.Since society as a whole cannot raise its position relative to itself, the effort which its members devote to that end could be said to be a waste — the balance between leisure and work has been shifted “inefficiently” towards work.這一過程反而達(dá)不到預(yù)期的目的。我努力工作、賺更多錢的動(dòng)力是：這會(huì)使我更幸福一些。其他的社會(huì)成員也同樣如此，他們也關(guān)注自己相對(duì)的生活標(biāo)準(zhǔn)。既然社會(huì)整體無(wú)法以自己為參照物而提高自己的地位，那么社會(huì)成員為使自己更加幸福所付出的努力可以說(shuō)是一種浪費(fèi) —— 當(dāng)休閑與工作的天平偏向工作時(shí)，工作是“沒有效率”的。close6RT To reinforce the case, let me explain it in terms of status, which may derive as much from the earning of income as from the spending of it.People work, in part at least, to improve their status.But status is a system of ranking: one, two, three and so on.So if one person improves his status, someone else loses an equal amount.It is a zero-sum game: private life sacrificed in order to increase status is a waste from the point of view of society as a whole.That is why the rat race is so destructive: we lose family life and peace of mind in pursuing something whose total cannot be altered.為了進(jìn)一步證實(shí)這一論點(diǎn)，我從社會(huì)地位方面加以說(shuō)明。人的地位可能來(lái)源于所掙得的收入或所花費(fèi)的金錢。人們工作，至少部分原因是為了提高自己的地位。然而，地位是一種等級(jí)體系：第一，第二，第三，等等，所以當(dāng)一個(gè)人的地位提高了，其他人的地位就同等程度地下降。這是一種得失平衡的游戲：從整個(gè)社會(huì)看，為了提高地位而犧牲個(gè)人的生活，是一種浪費(fèi)。因此，永無(wú)止境的競(jìng)爭(zhēng)極具破壞性：我們?cè)谧非笠环N總體不變的東西時(shí)失去了家庭生活和平和的心境。close7RT In one sense, what people most want is respect.They seek economic status because it brings respect.But we can increase or decrease the weight we give to status.In an increasingly competitive society, life will become tougher for people in the bottom half of the ability range unless we develop broader criteria for respect.We should respect people who co-operate with others at no gain to themselves, and who show skill and effort at whatever level.That is why it is so important to enable everyone to develop a skill.In Britain, this means ensuring that all young people can take up an apprenticeship if they wish, so that those who have not enjoyed academic success at school can experience professional pride and avoid starting adult life believing themselves to be failures.在某種意義上，人們最渴望的是尊重。他們追求經(jīng)濟(jì)地位因?yàn)樗梢在A來(lái)尊重。但是，我們可以重視也可以輕視經(jīng)濟(jì)地位。在一個(gè)競(jìng)爭(zhēng)日益激烈的社會(huì)，如果我們不放寬尊重的標(biāo)準(zhǔn)，社會(huì)上能力偏低的人會(huì)感到生活更加艱辛。我們應(yīng)該尊重那些同他人一起合作而自己沒有獲益的人，那些在各個(gè)階層上施展才能、努力工作的人。因此，讓每個(gè)人都能學(xué)會(huì)一種本領(lǐng)尤為重要。在英國(guó)，這意味著只要年輕人愿意，一定要確保他們每個(gè)人都學(xué)會(huì)手藝，使那些學(xué)業(yè)不成功的人也能在職業(yè)生涯中感到自豪，不會(huì)在長(zhǎng)大成人時(shí)覺得自己是失敗者。close8RT Some comparisons between people are inevitable, since hierarchy is necessary and unavoidable.Some people get promoted and others do not.Moreover, those who get promoted must be paid more, since they are talented and the employer wishes to attract talent.So pay is important at key moments as a way of affecting people's decisions about occupations or in choosing between employers.The problem is that in most jobs there is no objective measure of individual performance, so people must in effect be evaluated against their peers.But the ranking process, which is very subjective, fundamentally alters the relationship of co-operation between an employee and his boss, and between an employee and his peers.人與人之間難免產(chǎn)生比較，因?yàn)榈燃?jí)體系的存在是必要的，不可避免的。有些人得到晉升，而另一些人卻沒有。此外，職位得以晉升的人薪水也要提高，因?yàn)樗麄冇胁湃A，雇主也樂意招賢納士。所以，在人們挑選工作和選擇雇主的關(guān)鍵時(shí)刻，薪水作為一個(gè)重要因素影響著他們的決定。存在的問題是，大部分的職業(yè)沒有客觀的標(biāo)準(zhǔn)來(lái)衡量個(gè)人的業(yè)績(jī)，所以事實(shí)上只能拿一個(gè)人同自己的同事作比較才能得到評(píng)估。然而，這種等級(jí)評(píng)定的方法非常主觀，從根本上改變了雇員與雇主、雇員與同事之間的合作關(guān)系。close9RT If we want a happier society, we should focus most on the experiences which people value for their intrinsic worth and not because other people have them — above all, on relationships in the family, at work and in the community.It seems likely that the extra comforts we now enjoy have increased our happiness somewhat, but that deteriorating relationships have made us less happy.如果我們渴望一個(gè)更加幸福的社會(huì)，我們就應(yīng)該著重強(qiáng)調(diào)人們所珍視的經(jīng)歷 —— 首要的是親情關(guān)系、工作關(guān)系和鄰里關(guān)系，人們珍視這些經(jīng)歷并非因?yàn)閯e人擁有它們，而是因?yàn)檫@些經(jīng)歷擁有內(nèi)在的價(jià)值。我們當(dāng)前享受的充分的舒適和安逸，看來(lái)有可能使我們的生活幸福一些，可是人與人之間關(guān)系的惡化又有可能降低了我們的幸福程度。close10RT We live in an age of unprecedented individualism.The highest obligation many people feel is to make the most of themselves, to realise their potential.This is a terrifying and lonely objective.Of course they feel obligations to other people too, but these are not based on any clear set of ideas in western societies.The old religious worldview is gone;so too is the postwar religion of social and national solidarity.We are left with no concept of the common good or collective meaning.我們生活在一個(gè)空前的個(gè)人主義的時(shí)代。許多人都感到最重要的責(zé)任是充分發(fā)揮自己的才干，挖掘自己的潛力。這是一個(gè)可怕的、孤單的目標(biāo)。當(dāng)然，他們也感受到自己應(yīng)該對(duì)他人承擔(dān)的責(zé)任，但是在西方國(guó)家，這些責(zé)任缺乏一套清晰的理念。無(wú)論是古老的、虔誠(chéng)的世界觀，還是戰(zhàn)后社會(huì)的團(tuán)結(jié)精神和國(guó)家的凝聚意識(shí)，皆蕩然無(wú)存。我們?nèi)粏适Я斯怖婊蚣w意義的概念。close11RT To become happier, we have to change our inner attitudes as much as our outward circumstances.I am talking of the everlasting philosophy which enables us to find the positive force in ourselves, and to see the positive side in others.Such compassion, to ourselves and others, can be learned and it ought to be taught in schools.Every city should have a policy for promoting a healthier philosophy of life in its youngsters and for helping them to distinguish between superficial pleasures and real happiness.我們要想幸福一些，必須在改變外在環(huán)境的同時(shí)改變我們內(nèi)在的態(tài)度。我說(shuō)的是一種永恒的人生哲學(xué)，它能使我們?cè)谧陨碚业椒e極的力量同時(shí)也能發(fā)現(xiàn)他人身上蘊(yùn)涵的積極因素。這種對(duì)他人和自己懷有的同情心，是可以學(xué)會(huì)的，學(xué)校應(yīng)該將這種同情心教給學(xué)生。每個(gè)城市都應(yīng)該有這樣的政策：在年輕人中間推廣更健康的人生哲學(xué)，幫助他們區(qū)別膚淺的快樂和真正的幸福。close12RT So my hope is that in this new century we can finally adopt the greatest happiness of humankind as our concept of the common good.This would have two results.It would serve as a clear guide to policy.But, even more important, it would inspire us in our daily lives to take more pleasure in the happiness of others, and to promote it.In this way we might all become less self-centered and more happy.因此，我希望在這個(gè)新的世紀(jì)我們最終能夠把人類的最大幸福當(dāng)作我們的公益觀。這可能有兩個(gè)結(jié)果。這種人生觀可以明確地指導(dǎo)政策的制定，但是更重要的是，在日常的生活中，它會(huì)激勵(lì)我們因?yàn)閯e人幸福而感到更大的快樂，同時(shí)幫助他人獲得更大的幸福。只有這樣，我們才不會(huì)以自我為中心，才會(huì)更加幸福。

T Material Things and Happiness

Marshall Brain This text is excerpted and adapted from the book The Teenager's Guide to the Real World by Marshall Brain, published in 1997.close1RT Material things do not necessarily bring you happiness.That is a fact of life.It is a hard fact to understand sometimes, especially in a society that strives to teach you otherwise.2 物質(zhì)財(cái)富與幸福生活 馬歇爾·布雷恩

物質(zhì)財(cái)富未必會(huì)帶給你幸福。這是一個(gè)無(wú)可爭(zhēng)辯的生活現(xiàn)實(shí)，但有時(shí)這一事實(shí)卻難以理解，尤其在這個(gè)竭力向你灌輸相反觀念的社會(huì)里。close2RT It is not uncommon to get into a mode where you think, “If only I had object X, my life would be perfect and I would be happy.” You REALLY want something: a new TV, a new car, a special pair of shoes, whatever.Then you buy it and you LOVE having it for a few days.But over time you get bored or it wears out.You can see this pattern repeated constantly in your own life.For example, your parents and grandparents likely spent thousands and thousands of dollars on toys for you as you were growing up: Dump trucks(自卸貨車)and Barbie dolls(芭比娃娃)and video games and electric cars and on and on and on.All of those toys got boring or broken or outgrown eventually.They brought happiness for a moment or a week, but over time they became worthless and your desire turned to a new object.通常，你會(huì)陷入這樣一種思維模式：“要是我擁有了X，我的生活就會(huì)完美無(wú)缺，幸福無(wú)比了。”你非常想要的東西可能是一臺(tái)新電視機(jī)、一輛新車或者是一雙特別的鞋子等等。爾后，你就購(gòu)買了，幾天都在因?yàn)榈玫搅怂沧套痰摹？墒牵^了段時(shí)間，你感到厭煩了，或者東西給用舊了。你會(huì)發(fā)覺這樣一個(gè)模式在你自己的生活中不斷地重復(fù)。比如在你小時(shí)候，你父母或祖父母可能花費(fèi)了成千上萬(wàn)美元給你買玩具：自卸貨車、芭比娃娃、電視游戲、電動(dòng)汽車，等等等等。所有的那些玩具最終都會(huì)遭你厭倦、被你玩壞或因你長(zhǎng)大而被擱置一邊。它們帶來(lái)了一陣子或者一星期的快樂，可時(shí)間一長(zhǎng)，它們變得一文不值，你的興趣轉(zhuǎn)向了某個(gè)新玩意兒。close3RT This pattern begs the following question: “If material things bring just a temporary and short-term happiness, then what does that mean?” It might mean that you have to buy material objects at a rate of perhaps one per day to sustain the temporary and short-term high of getting something new.This train of thinking(思路)can get you into thinking of such questions as: ●What is happiness? ●What does it mean to be happy? ●What do I want to do in my life?

這樣一種模式自然讓人們提出以下的問題：“假如物質(zhì)的東西帶來(lái)的幸福只是曇花一現(xiàn)，那么這一切又意味著什么呢？”或許這就意味著，你得以一天一件的速度購(gòu)置物品，才能維持住你因得到新東西而感受到的那種短暫的快感。循著這個(gè)思路，你可以接著考慮下面的這些問題： ●什么是幸福？

●感到幸福意味著什么？

●我這一生想做些什么？close4RT There is a difference between material happiness, which implies having all the basic or extravagant(奢侈的)comforts necessary to live a life, and spiritual happiness, which implies something else altogether.I had a friend whose philosophy was this:

物質(zhì)上的幸福和精神上的幸福是不同的。物質(zhì)上的幸福基于生活所需的一切必需品和奢侈品；精神上的幸福則基于生活必需品和奢侈品之外的一切東西。我的一個(gè)朋友持有這樣一個(gè)哲學(xué)觀：close5RT No matter how much money you make, you always want more.So if you make $25,000 a year, you believe that if you just made $50,000 you would be happy.But then you begin to make $50,000.At that point you believe that if you just made $100,000 you would be happy, and so on throughout life.This pattern is true whether you make $25,000 or $10,000,000 a year, because as you earn more money you acquire more expensive tastes.It seems to me that you might as well learn to be happy on $25,000 a year, figure out an easy way to earn it and then have the rest of your time free to do what you want.你無(wú)論賺多少錢，你都想要更多的錢。假如你一年掙25,000美元，你會(huì)認(rèn)為要是掙到50,000美元，你就會(huì)感到幸福了。于是，你就開始掙50,000美元。等掙夠了那個(gè)數(shù)目，你又會(huì)想，假如掙到100,000美元你就會(huì)感到幸福了，就這樣周而復(fù)始，終其一生。無(wú)論你一年掙25,000美元還是10,000,000美元，情況都是一樣。因?yàn)槟阗嵉迷蕉啵愕钠肺毒驮桨嘿F。依我看，不妨學(xué)會(huì)一年掙得25,000美元就感到滿足，想出一個(gè)輕輕松松把它們賺到手的辦法，然后用余下的時(shí)間去做你想做的事情。close6RT This sort of philosophy suggests that you can find something other than material happiness to make your life meaningful.根據(jù)這個(gè)哲學(xué)觀，要想令你的生活富有意義，你可以尋找除物質(zhì)幸福以外的東西。close7RT The thing about “wealth” is that there is more than one way to measure it.Traditionally it is measured in dollars, but there are many other scales.You can be “rich” in ways that have nothing to do with money.For example: ● Rich in friends.A person who cultivates friendships and who is a joy to be around can have hundreds of good friends and can be rich beyond the wildest dreams of others.Rich in health.A person who spends time eating right, exercising and relaxing from stress can be extremely healthy, and this health can be far more valuable than any amount of money.● Rich in strength.A person who works out with weights every day, runs, swims, etc.can be rich in strength and will have an attractive body.● Rich in family.A person who devotes time to his or her spouse and children will have a strong and happy family that is rewarding throughout life.● Rich in knowledge.A person who reads and studies will become rich in knowledge.● Rich in skill.A person who practices anything daily(a skill, a sport, whatever)will excel(擅長(zhǎng))in that skill area.Excellence has its own rewards.● Rich in character.A person who takes pains to be honest and truthful in all situations will become rich in character and will be trusted by everyone.衡量“財(cái)富”這東西，辦法不止一種。傳統(tǒng)上它是用金錢來(lái)衡量，但是還有很多其他的度量標(biāo)準(zhǔn)。在與金錢沒有絲毫關(guān)系的方面，你照樣可以“腰纏萬(wàn)貫”。例如：

●富有眾多的朋友。一個(gè)與人為友、樂觀待人的人可以擁有數(shù)以百計(jì)的好友，可以超乎其他人想象得富裕。

●富有健康的體魄。一個(gè)愿意花時(shí)間合理進(jìn)食、鍛煉身體、消除壓力的人可以身強(qiáng)體健。健康的體魄比起任何數(shù)目的金錢都要有價(jià)值得多。●富有充沛的精力。一個(gè)每天舉啞鈴、跑步、游泳的人能夠精力充沛，身材迷人。●富有和睦的家庭。一個(gè)愿意把時(shí)間給配偶和孩子的人可以擁有一個(gè)穩(wěn)定幸福的家庭，令他獲益終身。

●富有知識(shí)。一個(gè)愛好閱讀和鉆研的人可以學(xué)富五車。

●富有技能。一個(gè)每天勤學(xué)苦練（某種技能、運(yùn)動(dòng)項(xiàng)目等等）的人會(huì)在所操練的領(lǐng)域出類拔萃。出類拔萃，自有回報(bào)。●富有人格魅力。一個(gè)在一切場(chǎng)合殫精竭慮地做到真實(shí)、坦誠(chéng)的人會(huì)富有人格的魅力，受到眾人的信任。

close8RT One funny thing about all of these different areas is that none of them are taxed.You are taxed on the money you earn, and that is it.There is no knowledge tax, for example.You can learn freely throughout life and acquire a huge “bank account(銀行賬戶)” of knowledge.No one can steal it or diminish(減少)it in any way.Presumably, knowledge is the one thing you might be able to take with you to Heaven.有趣的是，上述源自不同領(lǐng)域的這些財(cái)富都用不著上稅。可你掙了錢是要繳納所得稅的，就是這么回事。沒有什么（比如說(shuō)）知識(shí)稅。你可以分文不花地終身學(xué)習(xí)，獲得豐厚才識(shí)的儲(chǔ)備。沒有人可以將其盜走、令其減少。知識(shí)很有可能就是那件你能夠帶入天堂的東西。close9RT All of these alternative types of wealth are different from financial wealth, and yet all of them can be equally rewarding in their own ways.The point is that the act of purchasing things by itself, despite what television informs you, may not be what will bring you maximum happiness in life.Things like good friends, a loving spouse, well-raised children, a home built on love, a clear conscience, a worthy goal and a job you truly enjoy bring you contentment that lasts and has meaning.These things are often quite beyond the simple-minded teenagers, but as you mature these things become more important.雖然所有這些可選擇的財(cái)富都有別于金錢，但都能夠以各自獨(dú)特的方式令人受惠。撇開電視給你提供信息不說(shuō)，單就購(gòu)買東西這一行為本身是不會(huì)給你帶來(lái)人生最大的幸福。好朋友，愛你的配偶，健康成長(zhǎng)的孩子，充滿愛的家，無(wú)愧的良心，值得奮斗的目標(biāo)，你真心喜愛的工作，所有這些給你帶來(lái)的滿足感天長(zhǎng)地久，意味深長(zhǎng)。頭腦簡(jiǎn)單的青少年通常是不能領(lǐng)悟到的，但這些東西隨著年輕人逐漸成熟會(huì)變得愈加重要。close10RT As you look at the world around you and come to understand what is important to you, keep these things in mind.Think about what it is that you enjoy and what makes you truly happy.See what you find.In thinking about it consciously, you might be surprised by what you discover.Money is incredibly important, for you need it to survive.But it is not the only thing you need, and money itself will not bring lasting happiness to most people.Man does not live by bread alone.當(dāng)你環(huán)顧周圍的世界，明白什么對(duì)你才是至關(guān)重要的時(shí)候，你要將其銘記在心。考慮清楚你究竟心儀什么，什么才會(huì)給你真正幸福。審視一下你的發(fā)現(xiàn)。一番清楚的思考之后，你會(huì)吃驚于自己的發(fā)現(xiàn)：金錢固然極其重要，因你需要它活命；但金錢不是你唯一需要的東西。對(duì)于多數(shù)人來(lái)說(shuō)，金錢本身不會(huì)帶來(lái)恒久的幸福。人不是只靠面包生活的。

Unit 4

How to Grow Old

Bertrand Russell This text is slightly adapted from Portraits from Memory and Other Essays(1956), London: George Allen and Unwin;New York: Simon and Schustery.close1RT In spite of the title, this article will really be on how not to grow old, which, at my time of life, is a much more important subject.My first advice would be to choose your ancestors carefully.Although both my parents died young, I have done well in this respect as regards my other ancestors.My maternal grandfather, it is true, was cut off in the flower of his youth at the age of sixty-seven, but my other three grandparents all lived to be over eighty.Of remoter ancestors I can only discover one who did not live to a great age, and he died of a disease which is now rare, namely, having his head cut off.A great grandmother of mine, who was a friend of Gibbon, lived to the age of ninety-two, and to her last day remained a terror to all her descendants.My maternal grandmother, after having nine children who survived, one who died in infancy, and many miscarriages, as soon as she became a widow, devoted herself to women's higher education.She was one of the founders of Girton College, and worked hard at opening the medical profession to women.She used to relate how she met in Italy an elderly gentleman who was looking very sad.She inquired the cause of his melancholy and he said that he had just parted from his two grandchildren.“Good gracious”, she exclaimed, “I have seventy-two grandchildren, and if I were sad each time I parted from one of them, I should have a dismal existence!” “Madre snaturale,” he replied.But speaking as one of the seventy-two, I prefer her recipe.After the age of eighty she found she had some difficulty in getting to sleep, so she habitually spent the hours from midnight to 3 a.m.in reading popular science.I do not believe that she ever had time to notice that she was growing old.This, I think, is the proper recipe for remaining young.If you have wide and keen interests and activities in which you can still be effective, you will have no reason to think about the merely statistical fact of the number of years you have already lived, still less of the probable brevity of your future.“

如何變老 <

伯特蘭·羅素

盡管文章的標(biāo)題是“如何變老”，真正要談的卻是如何不老。在我這個(gè)年紀(jì)，討論“如何不老”，著實(shí)更為重要。首要的一條忠告是，要慎重地選擇祖先。雖然我的父母皆屬早 逝，但是考慮到我其他的祖先，我的選擇尚好。我的外祖父在六十七歲風(fēng)華正茂時(shí)早逝，這是事實(shí)，可我的外祖母，還有我的祖父、祖母，都活到了八十多歲。在那些與我血緣關(guān)系稍疏些的祖先中，我只發(fā)現(xiàn)有一位不長(zhǎng)壽的，他死于一種當(dāng)前罕見的病：被砍了頭。我的一位曾祖母是吉本的朋友，活到九十二歲，其精神狀態(tài)之好自始至終都讓子孫們敬畏，一直到她撒手人寰的那天。我的外祖母，生養(yǎng)了十個(gè)孩子，其中一個(gè)夭折，另外九個(gè)健康成長(zhǎng)。此外，她還有過多次小產(chǎn)。她守寡之后，即刻投身于婦女的高等教育事業(yè)。她是格頓學(xué)院的創(chuàng)始人之一，為促使醫(yī)療事業(yè)向婦女敞開大門而不遺余力。她過去常講這樣的一個(gè)故事：她在意大利遇見一個(gè)滿面哀傷的老紳士，便詢問他為何如此憂傷，老紳士說(shuō)剛剛和自己兩個(gè)孫子道別。“天哪！”她叫道，“我有七十二個(gè)孫子孫女，如果和其中的一個(gè)分別一次就傷心一次，那我的生活豈不太凄慘了！”“非同尋常的母親啊！”老紳士回答道。但是，作為七十二子孫中的一員，我更喜歡她的這一處世秘訣。外祖母八十高齡后感到入睡有些困難，她便常常在半夜到凌晨三點(diǎn)這段時(shí)間閱讀科普書籍。我想，她無(wú)暇顧及自己是否老了。我認(rèn)為這就是保持年輕的秘訣。如果你擁有廣泛的、自己鐘愛的興趣和活動(dòng)，又能從中體會(huì)自己老當(dāng)益壯，你就沒有理由從那些只有在統(tǒng)計(jì)學(xué)中才有意義的數(shù)字上考慮生命已經(jīng)度過多少春秋，更沒有理由擔(dān)憂自己的未來(lái)也許很短暫。close2RT As regards health I have nothing useful to say since I have little experience of illness.I eat and drink whatever I like, and sleep when I cannot keep awake.I never do anything whatever on the ground that it is good for health, though in actual fact the things I like doing are mostly wholesome.說(shuō)到健康，我很少生病，因此無(wú)法提供有用的建議。我隨心所欲地吃喝，不能清醒時(shí)就睡覺。我做任何事情都不是因?yàn)檫@些事情對(duì)健康有利。不過，我喜歡做的事情實(shí)際上大多都有益于健康。close3RT Psychologically there are two dangers to be guarded against in old age.One of these is undue absorption in the past.It does not do to live in memories, in regrets for the good old days, or in sadness about friends who are dead.One's thoughts must be directed to the future and to things about which there is something to be done.This is not always easy: one's own past is a gradually increasing weight.It is easy to think to oneself that one's emotions used to be more vivid than they are, and one's mind more keen.If this is true it should be forgotten, and if it is forgotten it will probably not be true.就心理而言，老年人應(yīng)慎防兩種危險(xiǎn)。其一就是過度地沉湎于過去。人不能活在記憶中，不能生活在因美好往昔的逝去而悵然若失中，也不能生活在緬懷已故朋友的哀痛中。人的心思必須放在未來(lái)上，想想可以有所作為的事情。這并非一件輕而易舉的事：一個(gè)人經(jīng)歷的往事，漸漸變成一個(gè)沉重的包袱。人們很容易以為過去的情感比現(xiàn)在強(qiáng)烈，過去的頭腦也比現(xiàn)在敏銳。倘若真的如此，我們就要忘卻這個(gè)事實(shí)；如果忘卻了這個(gè)事實(shí)，事實(shí)也許就不再是事實(shí)了。close4RT The other thing to be avoided is clinging to youth in the hope of sucking vigour from its vitality.When your children are grown up they want to live their own lives, and if you continue to be as interested in them as you were when they were young, you are likely to become a burden to them.Animals become indifferent to their young as soon as their young can look after themselves, but human beings, owing to the length of infancy, find this difficult.另一種要提防的危險(xiǎn)是：依戀年輕人，希望從他們的勃勃生機(jī)中汲取活力。當(dāng)你的孩子已長(zhǎng)大成人，他們就想過自己的生活；如果你仍像他們小時(shí)候那樣關(guān)注他們，你很可能就成了他們的包袱。動(dòng)物在下一代能夠自食其力時(shí)就不再給予關(guān)注；人類因幼年時(shí)期較長(zhǎng)而很難做到這一點(diǎn)。close5RT It is no use telling grown-up children not to make mistakes, both because they will not believe you, and because mistakes are an essential part of education.But if you are one of those who are incapable of impersonal interests, you may find that your life will be empty unless you concern yourself with your children and grandchildren.In that case you must realize that while you can still render them material services, such as making them an allowance or knitting them jumpers, you must not expect that they will enjoy your company.孩子已長(zhǎng)大成人，叮囑他們不犯錯(cuò)誤已經(jīng)沒有意義，因?yàn)樗麄儾辉傧嘈拍愕脑挘僬f(shuō)錯(cuò)誤是教育不可或缺的一部分。但是，如果你的興趣無(wú)法擺脫個(gè)人感情的支配，你也許會(huì)發(fā)現(xiàn)，假如不關(guān)注子孫，生活就會(huì)空虛無(wú)望。在這種情況下，你必須意識(shí)到，雖然你仍可以給他們提供物質(zhì)上的幫助，比如給他們一筆零花錢或?yàn)樗麄兙幙椕€外套，但是你絕不能期望他們會(huì)樂意和你呆在一起。close6RT Some old people are oppressed by the fear of death.In the young there is a justification for this feeling.Young men who have reason to fear that they will be killed in battle may justifiably feel bitter in the thought that they have been cheated of the best things that life has to offer.But in an old man who has known human joys and sorrows, and has achieved whatever work it was in him to do, the fear of death is somewhat ignoble.The best way to overcome it — so at least it seems to me — is to make your interests gradually wider and more impersonal, until bit by bit the walls of the ego recede, and your life becomes increasingly merged in the universal life.An individual human existence should be like a river — small at first, narrowly contained within its banks, and rushing passionately past rocks and over waterfalls.Gradually the river grows wider, the banks recede, the waters flow more quietly, and in the end, without any visible break, they become merged in the sea, and painlessly lose their individual being.The man who, in old age, can see his life in this way, will not suffer from the fear of death, since the things he cares for will continue.And if, with the decay of vitality, weariness increases, the thought of rest will not be unwelcome.I should wish to die while still at work, knowing that others will carry on what I can no longer do and content in the thought that what was possible has been done.有些老人因害怕死亡而煩惱。年輕人有這種感受是可以理解的。年輕人害怕在戰(zhàn)場(chǎng)上犧牲，這情有可原。他們認(rèn)為，死亡會(huì)剝奪生活賦予的最美好的東西，這讓他們深感痛苦。但是，飽嘗人世酸甜苦辣的老者已挖掘自己的潛力、實(shí)現(xiàn)了自己的抱負(fù)，倘若再對(duì)死亡產(chǎn)生恐懼之心，未免有些可恥。克服恐懼之心的最好的辦法是 —— 至少我這樣看 —— 開拓更廣泛的、不局限于個(gè)人感情的興趣，讓包圍自我的墻壁漸漸地消失，你的生活就漸漸融入人類的生活中。一個(gè)人的存在應(yīng)該像一條河 —— 初始為涓涓細(xì)流，裹在狹窄的岸間，在巖石的縫隙中、在呼嘯的瀑布上奔瀉。河床漸漸變寬，河岸逐漸隱退，水流平緩，河水沒有明顯的停滯，最終融入海洋的懷抱，毫無(wú)痛苦地結(jié)束了獨(dú)立個(gè)體的存在。上了年紀(jì)的人，倘若能以這種態(tài)度看待人生，就不會(huì)因?yàn)楹ε滤劳龆话玻驗(yàn)樗矏鄣囊磺袑⒗^續(xù)存在。而且，當(dāng)生命力衰竭之時(shí)，疲憊感油然而生，長(zhǎng)眠的念頭并非令人厭惡。我希望在尚能勞作之時(shí)告別人世，知道他人會(huì)將我未竟的事業(yè)繼續(xù)下去，同時(shí)回想這一生有可能做的事情，都盡力而為了，由此可以滿意地安息了。

A Whisper of AIDS

Mary Fisher The article is adapted from The Art of Public Speaking, edited by Stephen E.Lucas, McGraw-Hill, New York, 2001.close1RT Less than three months ago, at platform hearings(政黨綱領(lǐng)聽證會(huì))in Salt Lake City, I asked the Republican Party(共和黨)to break the silence which has been kept over the issue of HIV/AIDS.I have come tonight to bring our silence to an end.低語(yǔ)艾滋

瑪麗·費(fèi)希爾

差不多三個(gè)多月前，在鹽湖城召開的政黨綱領(lǐng)聽證會(huì)上，我曾向共和黨提出了請(qǐng)求，請(qǐng)求打破長(zhǎng)期對(duì)艾滋病病毒和艾滋病問題保持的沉默。今晚，我來(lái)到這兒，要給這樣的沉默作個(gè)了斷。close2RT I bear a message of challenge, not self-congratulation.I want your attention, not your applause.I would never have asked to be HIV-positive.But I believe that in all things there is a good purpose, and so I stand before you, and before the nation, gladly.我?guī)?lái)的是挑戰(zhàn)的信息，而不是自鳴得意的信息。我需要的是大家的關(guān)注，而不需要大家的掌聲。我從來(lái)也沒有主動(dòng)要求做一個(gè)艾滋病病毒的攜帶者。但是我相信，凡事都有好的一面。于是，我就站在眾人的面前，站在國(guó)人的面前，心甘情愿。close3RT The reality of AIDS is brutally clear.Two hundred thousand Americans are dead or dying;a million more are infected.Worldwide, 40 million, 60 million, or a hundred million infections will be counted in the coming few years.艾滋病存在的現(xiàn)實(shí)殘酷地?cái)[在世人的面前。有20萬(wàn)美國(guó)人有的已經(jīng)命喪黃泉，有的命懸一線；還有100萬(wàn)人已經(jīng)染上了艾滋病。在世界范圍內(nèi)，在未來(lái)的幾年里，將會(huì)出現(xiàn)4千萬(wàn)、6千萬(wàn)、乃至1萬(wàn)萬(wàn)個(gè)艾滋病感染的病例。close4RT In the context of an election year, I ask you — here, in this great hall, or listening in the quiet of your home — to recognize that the AIDS virus is not a political creature.It does not care whether you are Democrat(民主黨黨員)or Republican.It does not ask whether you are black or white, male or female, gay(同性戀的)or straight(非同性戀的), young or old.在這個(gè)選舉年里，無(wú)論您此刻是在這寬敞的會(huì)議廳，還是在安靜的家里，我都要請(qǐng)您明白：艾滋病病毒不是政治產(chǎn)物。它并不介意您是民主黨人還是共和黨人；它并不過問您是黑人還是白人，是男人還是女人，是同性戀還是異性戀，是青年人還是老年人。close5RT Tonight, I represent an AIDS community whose members came reluctantly from every segment of American society.Though I am white and a mother, I am one with a black infant struggling with tubes in a Philadelphia hospital.Though I am female and contracted this disease in marriage, and enjoy the warm support of my family, I am one with the lonely gay man sheltering a flickering(搖曳)candle from the cold wind of his family's rejection.今晚，我代表的是一個(gè)罹患艾滋病的社群。這個(gè)社群的成員來(lái)自美國(guó)社會(huì)的各個(gè)階層，但都不是志愿加入的。盡管我是個(gè)白人，是個(gè)母親，但我和一個(gè)正在費(fèi)城醫(yī)院和試管搏斗的黑皮膚的嬰兒命運(yùn)相連。盡管我是個(gè)女性，結(jié)婚時(shí)染上了艾滋病，同時(shí)也享受著家人溫馨的支持，但我和一個(gè)孤獨(dú)的同性戀男人命運(yùn)相連；他正在家人厭棄的寒風(fēng)下呵護(hù)著搖曳的生命燭火。close6RT This is not a distant threat;it is a present danger.The rate of infection is increasing fastest among women and children.Largely unknown a decade ago, AIDS is the third leading killer of young adult Americans today — but it won't be third for long.Because, unlike other diseases, this one travels.Adolescents don't give each other cancer or heart disease because they believe they are in love.But HIV is different.And we have helped it along — we have killed each other — with our ignorance, our prejudice, and our silence.艾滋病的威脅并非遙不可及，相反，它的危險(xiǎn)近在咫尺。婦孺的染疾率正以最快的速度上升。艾滋病十年前還鮮為人知，可如今已是奪取美國(guó)年輕人生命的第三大元兇 —— 不過，它屈居第三的位置也將不會(huì)為時(shí)多久。因?yàn)橛袆e于其他疾病的是，艾滋病四處游蕩。青少年不會(huì)因?yàn)樽哉J(rèn)為相愛而相互傳染癌癥或者心臟病。可艾滋病病毒卻是另外一回事兒。無(wú)知、偏見和緘默使得我們助紂為虐，相互殘殺。close7RT We may take refuge(庇護(hù))in our stereotypes, but we cannot hide there long.Because HIV asks only one thing of those it attacks: Are you human? And this is the right question: Are you human? Because people with HIV have not entered some alien(性質(zhì)全然不同的)state of being.They are human.They have not earned cruelty and they do not deserve meanness.They don't benefit from being isolated or treated as outcasts(被拋棄的人).Each of them is a person.Not evil, deserving of our judgment;not victims, longing for our pity.They are people, ready for support and worthy of compassion.我們或許會(huì)固守成見，但成見不能長(zhǎng)久保護(hù)我們。因?yàn)榘滩〔《景l(fā)起進(jìn)攻時(shí)只會(huì)問：你們是人嗎？問得好！你們是人嗎？因?yàn)榘滩〔《镜臄y帶者并非變成了某種怪異的生物體，他們是人。他們并沒有犯下遭此殘酷待遇的罪行，不應(yīng)該受到刻薄的對(duì)待。他們?cè)诒还铝ⅰ⒈贿z棄當(dāng)中沒有獲益。他們每個(gè)人都是一名個(gè)體，他們不是禍害，不應(yīng)該受到審判；他們不是受害者，不渴望大家的憐憫。他們是需要支持、值得同情的人。close8RT My call to the nation is a plea(懇求)for awareness.If you believe you are safe, you are in danger.Because I was not hemophiliac(患血友病的), I was not at risk.Because I was not gay, I was not at risk.Because I did not inject(注射)drugs, I was not at risk.我向國(guó)人發(fā)出的是“覺悟起來(lái)”的訴求。如果你們相信自己是安全的，那你們已身處危境了。當(dāng)初不是因?yàn)槲也皇茄巡』级鴽]有危險(xiǎn)，不是因我不是同性戀而沒有危險(xiǎn)，不是因我不吸毒而沒有危險(xiǎn)。close9RT Tonight, HIV marches firmly towards AIDS in more than a million American homes, littering its pathway with the bodies of the young — young men, young women, young parents, and young children.One of the families is mine.If it is true that HIV inevitably turns to AIDS, then my children will inevitably turn to orphans(孤兒).今晚，艾滋病病毒在一百多萬(wàn)美國(guó)家庭里正穩(wěn)步地向艾滋病邁進(jìn)，沿途丟棄的盡是年輕的尸骨 —— 年輕的男人、年輕的女人，年輕的父母和年幼的孩童。在這些眾多的家庭中就有我的家庭。如果艾滋病病毒果真不可避免地令我患上艾滋病，那么我的孩子將不可避免地成為孤兒。close10RT My family has been a rock of support.My 84-year-old father, who has pursued the healing of the nations, will not accept the premise(假設(shè))that he cannot heal his daughter.My mother refuses to be broken;she still calls at midnight to tell wonderful jokes that make me laugh.Sisters and friends, and my brother Philip(whose birthday is today)— all have helped carry me over the hardest places.I am blessed, richly and deeply blessed, to have such a family.我的家人一直給予我磐石般的支持。我84歲的父親一直致力于上帝“醫(yī)治萬(wàn)民”的事業(yè)，他不愿意接受自己無(wú)力醫(yī)治女兒創(chuàng)傷的假定。我母親拒絕放棄希望，午夜時(shí)分，她仍打來(lái)電話講些令我捧腹的精彩笑話。姐妹、朋友、我的兄弟菲利普（今天是他的生日），他們都幫助我穿越了最艱難的地帶。擁有這樣一個(gè)家庭，我是“幸福”的，深深的、無(wú)比的“幸福”。close11RT But not all of you have been so blessed.You are HIV-positive but dare not say it.You have lost loved ones, but you dared not whisper the word AIDS.You weep silently;you grieve alone.但是，你們大家并非都如我這般幸福。你們是艾滋病病毒的攜帶者，但卻沒有勇氣說(shuō)出來(lái)；你們失去了心愛的人，但卻沒有勇氣輕聲說(shuō)出“艾滋病”這個(gè)詞。你們悄悄啜泣，獨(dú)自悲傷。close12RT I have a message for you: It is not you who should feel shame;it is we.We who tolerate ignorance and practice prejudice, we who have taught you to fear.We must break the silence, making it safe for you to reach out for compassion.It is our task to seek safety for our children, not in quiet denial but in effective action.我要告訴你們的是：應(yīng)該感到羞愧的不是你們，而是我們大家！是我們?nèi)萑虩o(wú)知、抱有偏見！是我們教會(huì)你們害怕！我們必須打破沉默，讓你們?cè)跔?zhēng)取同情時(shí)感到心安理得。我們有義務(wù)給孩子們尋求安全，但不是通過默默的排斥而應(yīng)是積極的行動(dòng)。close13RT To the millions of you who are grieving, who are frightened, who have contracted AIDS firsthand: Have courage and you will find support.對(duì)那些哀傷著恐懼著罹患了艾滋病的數(shù)以百萬(wàn)計(jì)的人們，我想說(shuō)：鼓起勇氣，才能獲得支援！close14RT To the millions who are strong, I issue this plea: Set aside prejudice and politics to make room for compassion and sound policy.對(duì)數(shù)以百萬(wàn)計(jì)的健康人，我懇求你們放下偏見和政見，施以憐憫，制定明智的政策。close15RT To all within the sound of my voice, I appeal: Learn with me the lessons of history and of grace, so my children will not be afraid to say the word AIDS when I am gone.Then their children, and yours, may not need to whisper it at all.我要向所有的人高聲疾呼：和我一起汲取歷史教訓(xùn)吧，和我一起學(xué)習(xí)寬容吧。這樣，我的孩子在我離去時(shí)才會(huì)有膽量說(shuō)出“艾滋病”這個(gè)字眼兒，孩子的孩子以及你們的孩子也許就再也不必竊竊私語(yǔ)說(shuō)出“艾滋病”這個(gè)字眼兒了。

Unit 5 Education in Cyberspace

Vicky Phillips The text is taken and adapted from the website: http://archive.salon.com/21st/feature/1998/01/20feature.html

close1RT On a recent business trip a man asked me what I did for a living.I replied that I wrote and taught college courses.網(wǎng)絡(luò)教育

維基· 菲利普斯

在最近的一次出差途中，有人問及我的職業(yè)，我說(shuō)自己是從事編寫和教授大學(xué)課程的。close2RT ”O(jiān)h?“ he said.”Where do you teach?“

“哦？你在哪兒教書？”他問道。close3RT A peculiarly honest answer came out of my mouth before I could think.”Nowhere,“ I said.我不假思索，老老實(shí)實(shí)地答道：“虛無(wú)空間里”。close4RT It's true.Since 1990 I have taught and counseled for what a friend of mine calls ”keyboard colleges“ — distance-learning degree programs.Where I teach is inside that electrically charged space that lies between my phone jack and the home computers of a group of generally older-than-average college students.我說(shuō)的是實(shí)情。1990年起，我就在被朋友稱作“鍵盤大學(xué)”里教遠(yuǎn)程學(xué)位教育課程并提供輔導(dǎo)。我的課堂是在充滿電荷的空間里，其間一端連著我的電話插座，另一端連著一群年齡偏大的大學(xué)生家里的電腦。close5RT In 1990, I designed America's first online counseling center for distance learners.Since then I've worked with more than 7,000 learners online.I've flunked a few of them.I've never personally met any of them.1990年，我籌建了美國(guó)第一個(gè)遠(yuǎn)程學(xué)習(xí)者在線輔導(dǎo)中心。迄今為止，我已在線輔導(dǎo)了7000多個(gè)學(xué)生，其中只有幾個(gè)人不及格，而我本人卻從未與他們謀面。close6RT For want of a clearer explanation of my career situation, I told the man who inquired that I teach in cyberspace.”I'm a virtual professor,“ I tried explaining.”Distance learning...online degree programs...virtual universities.“

由于無(wú)法更清楚地解釋我的工作環(huán)境，我只能告訴這位問話者：我在虛擬空間教書，“是個(gè)虛擬大學(xué)的教師。”我試著向他解釋“遠(yuǎn)程教育······在線學(xué)位課程······虛擬大學(xué)”等等。close7RT The man's face remained as blank as a clear summer sky.I couldn't tell whether he was silent out of respect or keen confusion.I imagined both to be the case, so I settled in to explain what I have to explain frequently these days: the decline of the American college campus and the rise of the American educational mind — as I see it.那人的臉上仍舊一片茫然。我不清楚他沉默不語(yǔ)到底是因肅然起敬所致，還是純粹對(duì)此稀里糊涂。我猜想兩個(gè)原因都有。于是，我就開始解釋這些天來(lái)經(jīng)常解釋的事情：我認(rèn)為，美國(guó)的大學(xué)教育在衰退，而美國(guó)的教育新思維正在興起。close8RT Distance learning, or educational programs where pupil and professor never meet face-to-face, is nothing new.Sir Isaac Pitman of Bath, England, hit upon the idea of having rural residents learn secretarial skills by translating the Bible into shorthand, then mailing these translations back to him for grading.He began doing this in 1840.And he made mounds of money doing it.遠(yuǎn)程教學(xué)（即師生不用謀面的教育課程）并不是件新生事物。英國(guó)巴斯大學(xué)的艾塞克·彼特曼爵士曾突發(fā)奇想，讓鄉(xiāng)村居民把圣經(jīng)轉(zhuǎn)換成速記文字，然后郵寄給他評(píng)閱，以這種辦法教會(huì)他們文秘技能。1840年他就開始實(shí)施，從中賺取了大筆的金錢。close9RT I don't teach shorthand;I teach psychology and career development.I write many of my own lessons, though, just as Sir Isaac had to do.My post is the World Wide Web.I post assignments to electronic bulletin boards and send graded papers across the international phone lines in tariff-free e-mail packets.I convene classes and give lectures in online chat rooms when need be.我并不教速記，我教心理學(xué)和職業(yè)拓展。但還是和艾塞克爵士一樣，很多課程是自己編寫的。我的崗位是在萬(wàn)維網(wǎng)，我把作業(yè)張貼在電子布告欄上，把批閱過的試卷用電子郵件通過國(guó)際電話線發(fā)送出去，而且免交關(guān)稅；必要時(shí)，把班級(jí)學(xué)生召集起來(lái)，在網(wǎng)上聊天室里在線講課。close10RT Is this any way to dispense with a real college education? Can people learn without sitting in neat rows in a lecture room listening to the professor — the Sage on the Stage?

難道這種方式能夠摒棄現(xiàn)實(shí)中的大學(xué)教育嗎？學(xué)生難道不用整齊地坐在教室里聆聽老師 —— 講壇上的圣人——講課就能學(xué)到知識(shí)嗎？close11RT Yes, absolutely.Why not? In fact, while many people find it hard to imagine a college with no campus, I nowadays find it hard to imagine teaching anywhere other than in the liberal freedom that is cyberspace.絕對(duì)可以，毫無(wú)疑問。事實(shí)上，很多人都認(rèn)為沒有校園的大學(xué)難以想象，可我現(xiàn)在卻以為不在網(wǎng)絡(luò)空間這塊充滿自由氛圍的地方教書才是匪夷所思呢。close12RT In cyberspace, I listen, read, comment and reflect on what my students have to say — each of them in turn.What they know, they must communicate to me in words.They cannot sit passively in the back row twiddling their mental thumbs as the clock ticks away.They must think;and horrors of horrors, they must write.Thinking and writing: Aren't these the hallmarks of a classically educated mind?

在網(wǎng)絡(luò)空間里，我傾聽、閱讀、評(píng)價(jià)、思考學(xué)生們表述的觀點(diǎn) —— 一次一個(gè)，輪流發(fā)言。他們必須書面把見解傳輸給我，他們不能坐在后排座位上，無(wú)所事事地打發(fā)時(shí)光。他們必須思考，最令他們頭疼的是，他們必須寫作。思考與寫作，那不就是傳統(tǒng)教育培養(yǎng)出來(lái)的人才所具備的特質(zhì)嗎？close13RT I know my students not by their faces or their seat position in a vast lecture auditorium;I know them by the words and ideas they express in their weekly assignments, which everyone reads online.我不是憑借他們的臉龐或是他們?cè)趯挸ń淌依锼恢脕?lái)認(rèn)識(shí)我的學(xué)生，而是通過他們每周作業(yè)里的文字和觀點(diǎn)了解他們。這些文字與觀點(diǎn)大家都能在線讀到。close14RT I am not a Sage on the Stage — I am more a Guide on the Side.Often what the students ”say“ or write to one another, or the way they incorporate their work and career ideas into their papers and debates with each other, is more practically inspiring than any help I could provide them with.我不是講壇上的圣人 —— 我更像是他們身邊的向?qū)АＭǔ＃瑢W(xué)生們之間“說(shuō)”的或?qū)懙臇|西、把自己工作和職業(yè)體會(huì)融入論文和辯論的方式，比起我能夠提供的任何東西都更加實(shí)用，更有啟迪性。close15RT My average college ”kid“ is 40 years old.More than a few are in their 50s or 60s.They are telecommuting to campus because they could not, or would not, uproot their careers and kids or grandkids to move to a college campus — an entity modeled after the learning monasteries of medieval times.我學(xué)生的年齡一般是四十歲，還有不少五六十歲。他們通過網(wǎng)絡(luò)來(lái)上學(xué)。因?yàn)樗麄儾荒芑蛘卟辉敢廪o去工作、離開兒女或?qū)O輩們搬進(jìn)大學(xué)校園 —— 那樣的大學(xué)無(wú)非就是一個(gè)依照中世紀(jì)修道院模式建立起來(lái)的教育實(shí)體。close16RT Many of them know what they are talking about.Even more so, they know why they came back to college to learn.A cyber-education suits them because it respects their abilities to define for themselves what knowledge is and to go after it.It encourages them to argue their points and their perspectives without the interference of a professor, who might be tempted to step in to ”calm down“ or ”refocus“ an otherwise wonderfully enlightening classroom debate.他們大多數(shù)了解自己所談?wù)摰臇|西，不僅如此，他們清楚自己為何返回大學(xué)學(xué)習(xí)。網(wǎng)絡(luò)教育適合他們，因?yàn)榫W(wǎng)絡(luò)教育尊重學(xué)員界定知識(shí)和追求知識(shí)的能力，鼓勵(lì)他們抒發(fā)自己的觀點(diǎn)和見解，沒有教師干擾，因?yàn)榻處熆赡軙?huì)情不自禁地介入他們的爭(zhēng)論，把原本很有啟發(fā)性的課堂討論“平息”或者“引到別的話題上去”。close17RT They are experiencing something very different from the traditional factory model of American education, in which everyone on the assembly line is delivered the same standardized units of information(lectures and textbooks)and then must pass the same quality inspection(objective exams).This factory model — where students sit in neat rows, holding up their hands for permission to speak, clock-watching their way through textbooks and lectures that are broken into discrete bits of knowledge — has never been shown to be an effective way to learn.It has, however, been proven to be a convenient way for colleges to record on transcripts that a standard body of knowledge has been duly delivered.學(xué)生們體驗(yàn)到的東西完全不同于依照傳統(tǒng)工廠模式運(yùn)作的美國(guó)教育。在傳統(tǒng)教育中，生產(chǎn)線上的每個(gè)人接收到相同標(biāo)準(zhǔn)單位的信息（講座和教材），然后必須通過同一質(zhì)量檢查（客觀考試）。學(xué)生們坐在整齊排列的座位上，舉手請(qǐng)求允許后才發(fā)言，不斷地看著鐘表學(xué)課本、聽講座，課本和講座被分解成不相關(guān)聯(lián)的知識(shí)玩意兒。沒有證據(jù)顯示，這樣的工廠模式是有效的學(xué)習(xí)途徑，而只能證明這是一種很便利的方式：大學(xué)在成績(jī)報(bào)告單上記錄下標(biāo)準(zhǔn)份量的知識(shí)已如期地傳授。close18RT Maybe teaching a liberal arts curriculum via a virtual environment makes more sense to me because it brings me back to what I learned to be a true liberal arts education.Studying philosophy in Athens, Greece, I was taught that to learn anything, one had to throw away textbooks and notebooks — mere memory tools — and instead rely on one's native ability to think critically.或許，在虛擬環(huán)境下教大學(xué)文科課程對(duì)我來(lái)說(shuō)特別有意義，因?yàn)樗梢宰匪莸轿耶?dāng)年所了解到的真正的大學(xué)文科教育。在希臘雅典研讀哲學(xué)時(shí)，老師教導(dǎo)我，要學(xué)到東西就得扔掉課本和筆記本這些不過是記憶工具的東西，要依賴我們與生俱來(lái)的本領(lǐng)進(jìn)行批判性思考。close19RT While my cyber-students do have textbooks, the books are learning aids;they are not the only pool of knowledge the students will drink from.Instead, they will learn also from the collaborative efforts of online debates, conferences and papers.They will think about what they have to say, and they will come to class each week amazingly prepared to argue and type their way toward insight.我的網(wǎng)絡(luò)學(xué)生的確是有教材，但那都是學(xué)習(xí)的輔助材料，不是他們汲取知識(shí)的唯一源泉。他們還將從網(wǎng)上辯論、會(huì)議和論文寫作的合作中學(xué)到知識(shí)。學(xué)生們要為發(fā)言認(rèn)真思考；他們每周來(lái)上課時(shí)，充分準(zhǔn)備好辯論，通過鍵盤上的交流獲取真知。close20RT The virtual university: Oddly enough, it's just what a classical philosopher like Plato would have practiced — had there been an Internet way back then.Me? I'm in favor of less learning taking place on a campus and more that happens in the minds of the participants.說(shuō)也奇怪，虛擬大學(xué)興許正是柏拉圖這樣的古典哲學(xué)家喜歡授課的地方 —— 假如他那個(gè)時(shí)期有因特網(wǎng)的話。你問我本人的意見？我也認(rèn)為教育應(yīng)該比較少地在校園里開展，而更多地應(yīng)該在參與者的腦子里進(jìn)行。

The Four Pillars of Education in the Twenty-first Century

Jacques Delors The text is excerpted from Learning: The Treasure Within, a report to UNESCO of the International Commission on Education for the Twenty-first Century, by Jacques Delors, 1996.close1RT In confronting the many challenges that the future holds in store, humankind sees in education an indispensable asset(資產(chǎn))in its attempt to attain the ideals of peace, freedom and social justice.二十一世紀(jì)教育的四個(gè)支柱 雅克· 德洛爾

面對(duì)未來(lái)的種種挑戰(zhàn)，教育看來(lái)是使人類朝著和平、自由和社會(huì)正義邁進(jìn)的一筆不可或缺的財(cái)富。close2RT The role of education in the 21st century must be based upon the hope for a world that is a better place to live in.To this end, we have to confront and overcome some of the problems of the 21st century, namely:

●The tension between the global and the local.People need to become world citizens gradually but without losing their roots.●The tension between tradition and modernity, which is part of the same problem: how to adapt to change without turning one's back on the past.●The tension between long-term and short-term considerations.Public opinion always cries out for quick answers and ready solutions, whereas many problems call for a patient, concerted(協(xié)同完成的), negotiated strategy of reform.This is precisely the case where education policies are concerned.●The tension between, on the one hand, the need for competition, and on the other, the concern for equality of opportunity.This has led us to reconcile three forces: competition, which provides incentives;co-operation, which gives strength;and solidarity, which unites.●The tension between the spiritual and the material.It is education's noble task to encourage each and every one to lift their minds and spirits in accordance with their traditions and convictions.在二十一世紀(jì)，教育的作用必須立足于人類對(duì)更美好世界的向往。為此，我們必須正視二十一世紀(jì)面臨的一些問題，并予以解決。這些問題是： ●全球與局域之間的緊張關(guān)系：各國(guó)人民在不失其根本的同時(shí)，需逐漸成為世界公民。

●傳統(tǒng)和現(xiàn)代之間的緊張關(guān)系，這和“如何適應(yīng)變革又不漠視過去”屬于同一個(gè)問題。

●長(zhǎng)遠(yuǎn)考慮和短期考慮之間的緊張關(guān)系。輿論總是迫切需要迅速得到問題的答案和現(xiàn)成的解決辦法，而許多問題卻需要從長(zhǎng)計(jì)議，耐心協(xié)調(diào)，策略變通方能解決。教育政策正屬于這種情況。●人類一方面需要競(jìng)爭(zhēng)，另一方面也關(guān)注機(jī)會(huì)的均等，這兩者之間也存在著緊張關(guān)系。這促使我們把三個(gè)因素協(xié)調(diào)起來(lái)：具有激勵(lì)作用的競(jìng)爭(zhēng)力、產(chǎn)生活力的合作精神以及具有凝聚力的團(tuán)結(jié)精神。●精神和物質(zhì)之間的緊張關(guān)系。在不違背每個(gè)人的傳統(tǒng)和信仰的基礎(chǔ)上，激勵(lì)他們升華自己的思想和精神境界，這是教育的崇高使命。close3RT Having adopted this position, we propose to put greater emphasis on one of the four pillars which serve as the foundations of education: learning to live together.One of education's tasks is both to teach pupils and students about human diversity and make them aware of the similarities and interdependence of all people.From early childhood, schools should seize every opportunity to pursue this two-pronged(兩方面的)approach.Some subjects lend themselves to this — human geography in basic education, foreign languages and literature later on, to name just a few.Learning to live together can be achieved by developing an understanding of others and their history, traditions and spiritual values and, on this basis, creating a new spirit which would induce people to implement common projects or to manage the inevitable conflicts in an intelligent and peaceful way.站在這個(gè)立場(chǎng)上，我們建議，人類需要更加重視作為教育基礎(chǔ)的四個(gè)支柱之一：學(xué)會(huì)共同生活。教育的使命之一是讓學(xué)生認(rèn)識(shí)人類的多樣性，同時(shí)還要讓他們意識(shí)到所有人之間的相似性和相互依存性。從幼兒開始，學(xué)校就應(yīng)該抓住各種機(jī)會(huì)進(jìn)行這一雙重教育。有些學(xué)科適合進(jìn)行這種教育，例如，在基礎(chǔ)教育階段開設(shè)人文地理，晚些時(shí)候開設(shè)外語(yǔ)和外國(guó)文學(xué)。為了學(xué)會(huì)共同生活，我們可以多了解他人、了解他人的歷史、傳統(tǒng)和精神價(jià)值，在此基礎(chǔ)上創(chuàng)造一種新的精神，這種精神會(huì)激勵(lì)人們參與共同的項(xiàng)目或者用明智、和平的方式化解不可避免的沖突。close4RT In the meantime, we should not disregard the other three pillars of education which provide, as it were(可以說(shuō)是), the bases for learning to live together.The first of these is learning to know.With the rapid changes brought about by scientific progress, the emphasis has to be on combining a sufficiently broad general education with the possibility of in-depth work on a selected number of subjects.同時(shí)，我們也不應(yīng)該忽視教育的另外三個(gè)支柱，它們可以說(shuō)是學(xué)會(huì)共同生活的基本要素。第一是學(xué)會(huì)認(rèn)知。隨著科學(xué)進(jìn)步所帶來(lái)的迅速變革，人類必須重視以下兩個(gè)方面的結(jié)合：一是相當(dāng)廣泛的普通教育；二是就少量精選的學(xué)科進(jìn)行深入研究的可能性。close5RT Learning to know, therefore, implies learning how to learn.Since knowledge is of multiple nature, any attempt to know everything becomes more and more pointless.In fact, after the basic education stage, the idea of being a multi-subject specialist is simply an illusion.A truly educated person nowadays needs a broad general education and the opportunity to study a small number of subjects in depth.General education, which gives pupils and students a chance to learn other languages and become familiar with other subjects, first and foremost provides a way of communicating with other people.Such a general background provides, so to speak, the passport to lifelong education, in so far as it gives people a taste — but also lays the foundations — for learning throughout life.因此，學(xué)會(huì)認(rèn)知就意味著學(xué)會(huì)如何學(xué)習(xí)。由于知識(shí)涉及到方方面面，試圖想什么都知道，這愈來(lái)愈做不到。事實(shí)上，在基礎(chǔ)教育階段之后，想成為多門學(xué)科的專家就成了不切實(shí)際的幻想。今天，一個(gè)真正受到良好教育的人需要接受廣泛的通識(shí)教育，同時(shí)有機(jī)會(huì)深入地研究少量的學(xué)科。通識(shí)教育使學(xué)生有機(jī)會(huì)學(xué)習(xí)其他語(yǔ)言、熟悉其他學(xué)科，首先而且尤為重要的是，通識(shí)教育提供了與他人交流的手段。這種通識(shí)教育可以說(shuō)是接受終身教育的通行證，因?yàn)樗谷藢?duì)終身學(xué)習(xí)產(chǎn)生了興趣并為其奠定了基礎(chǔ)。close6RT Learning to do is another pillar.This question is closely associated with the issue of occupational training: how do we adapt education so that it can equip people to do the types of work needed in the future? Here we should draw a distinction between industrial economies, where most people are wage-earners, and other economies where self-employment or casual(臨時(shí)的)work is still the norm.The future of industrial economies hinges on(取決于)their ability to turn advances in knowledge into innovations that will generate new businesses and new jobs.In addition to learning to do a job, it also refers to the acquisition of a competence(能力)that enables people to deal with a variety of situations and to work in teams.In many cases, such competence and skills are more readily acquired if pupils and students have the opportunity to try out and develop their abilities by becoming involved in work experience schemes or social work while they are still in education.另外一個(gè)支柱是學(xué)會(huì)做事。這和職業(yè)培訓(xùn)密不可分：我們?nèi)绾问菇逃臀磥?lái)相適應(yīng)、使人們有能力做好未來(lái)所需要的工作？這里我們應(yīng)該將以雇傭勞動(dòng)為主的工業(yè)化經(jīng)濟(jì)同以個(gè)體經(jīng)營(yíng)或臨時(shí)工為主的其他類型的經(jīng)濟(jì)區(qū)別開來(lái)。工業(yè)化經(jīng)濟(jì)的未來(lái)取決于它們能否把知識(shí)的進(jìn)步轉(zhuǎn)化為革新，從而開創(chuàng)新企業(yè)、創(chuàng)造新的就業(yè)機(jī)會(huì)。除了學(xué)習(xí)從事一種職業(yè)外，學(xué)會(huì)做事也指獲得一種能力，這種能力使一個(gè)人能夠應(yīng)付各種各樣的情況，而且能夠參與集體勞動(dòng)。如果在校的中小學(xué)生和大學(xué)生都有機(jī)會(huì)參加一些以獲取工作經(jīng)驗(yàn)為目標(biāo)的培訓(xùn)活動(dòng)或社會(huì)福利工作，以此來(lái)實(shí)踐和鍛煉自己的能力，以上所說(shuō)的能力和技能在許多情況下是比較容易獲得的close7RT Last, but far from least, is the fourth pillar: learning to be.In the twenty-first century everyone will need to exercise greater independence and judgment.It is necessary to have a stronger sense of personal responsibility for the attainment of common goals.Education should contribute to every person's complete development — mind and body, intelligence, sensitivity, aesthetic(美感的)appreciation and spirituality.All people should receive in their childhood and youth an education that equips them to develop their own independent, critical way of thinking and judgment, so that they can make up their own minds on the best courses of action(行動(dòng)步驟)in the different circumstances in their lives.None of the talents which are hidden like buried treasure in every person must be left untapped(未開發(fā)的).These are, to name but a few: memory, reasoning power, imagination, physical ability, aesthetic sense, the aptitude(才能)to communicate with others and the natural charisma(領(lǐng)袖氣質(zhì))of the group leader, which again goes to prove the need for greater self-knowledge.最后但同樣重要的是第四個(gè)支柱：學(xué)會(huì)生存。在二十一世紀(jì)，人人都需要發(fā)揮更強(qiáng)的自主能力和判斷能力；每個(gè)人都要對(duì)共同目標(biāo)的實(shí)現(xiàn)懷有更強(qiáng)烈的責(zé)任感。教育應(yīng)當(dāng)促進(jìn)每個(gè)人的全面發(fā)展，即身心、智力、敏銳性、審美情趣以及精神的升華等方面的發(fā)展。每個(gè)人在青少年時(shí)代接受的教育應(yīng)該使他們形成一種獨(dú)立自主的、富有批判精神的思維方式和判斷力。只有這樣，他們才能夠在人生不同的情況下自己確定最應(yīng)該做的事情。蘊(yùn)藏在每個(gè)人身上的像寶藏一樣的才能都必須發(fā)揮出來(lái)，例如記憶力、推理能力、想象力、體能、審美意識(shí)、與他人交流的能力以及領(lǐng)導(dǎo)者天生的領(lǐng)袖魅力。這再次證明一個(gè)人需要對(duì)自己有更深入的了解。close8RT What we shall build in the twenty-first century is a learning society founded on the acquisition, renewal(更新)and use of knowledge.As the development of the ”information society“ is increasing the opportunities for access to data and facts, education should enable everyone to gather information and to select, arrange, manage and use it.我們要在二十一世紀(jì)建立以獲取、更新和利用知識(shí)為基礎(chǔ)的教育社會(huì)。由于“信息社會(huì)”不斷發(fā)展，人們接觸數(shù)據(jù)和事實(shí)的機(jī)會(huì)大增，教育應(yīng)該使每個(gè)人都能收集種種信息，并能篩選、整理、管理和使用這些信息。close9RT Faced with a growing and at the same time increasingly quality-minded demand for education, how can educational policies achieve the twin aims of high educational standards and equity? These are the questions that we should address concerning courses of study, educational methods and content, and prerequisites(先決條件)for the effectiveness of education.面對(duì)這種對(duì)教育越來(lái)越多、越來(lái)越高的要求，怎樣才能使教育政策實(shí)現(xiàn)既提高教育質(zhì)量又體現(xiàn)教育公正這兩個(gè)目標(biāo)呢？這是我們應(yīng)該解決的問題，其中涉及課程設(shè)置、教學(xué)方法和內(nèi)容、以及提高教學(xué)效果應(yīng)必備的條件。close10RT These four pillars of knowledge cannot be anchored(固定)solely in one phase in a person's life or in a single place.There is a need to re-think when in people's lives education should be provided, and the fields that such education should cover.The periods and fields should complement each other and be interrelated in such a way that all people can get the most out of their own specific educational environment all through their lives.教育的這四個(gè)支柱不能只涉及一個(gè)人一生中的某個(gè)階段或單純某個(gè)方面。我們有必要重新思考：人的一生什么時(shí)候應(yīng)該獲得教育？所受的教育應(yīng)該覆蓋哪些領(lǐng)域？教育的各個(gè)階段和領(lǐng)域應(yīng)該相互補(bǔ)充，相互關(guān)聯(lián)，從而使每個(gè)人在一生中都能夠充分利用自己擁有的獨(dú)特的教育環(huán)境。Close

Unit 6 Culture Shock

Kalervo Oberg The text is excerpted and adapted from Kalervo Oberg's talk presented to the Women's Club of Rio de Janeiro, Brazil, August 3, 1954.close1RT We might almost call culture shock an occupational disease of people who have been suddenly transplanted abroad.Like most ailments it has its own cause, symptoms, and cure.文化沖擊

卡勒沃·奧伯格

我們不妨把文化沖擊稱為突然置身國(guó)外的人們所得的職業(yè)病。和大部分疾病一樣，這種病有其獨(dú)特的起因、癥狀和療法。close2RT Culture shock is precipitated by the anxiety that results from losing all our familiar signs and symbols of social intercourse.These signs or cues include the thousand and one ways in which we orient ourselves to the situations of daily life: when to shake hands and what to say when we meet people, when and how to give tips, how to give orders to servants, how to make purchases, when to accept and when to refuse invitations, when to take statements seriously and when not.These cues which may be words, gestures, facial expressions, customs, or norms are acquired by all of us in the course of growing up and are as much a part of our culture as the language we speak or the beliefs we accept.All of us depend for our peace of mind and our efficiency on hundreds of these cues.文化沖擊是因?yàn)槲覀兪ナ煜さ纳鐣?huì)交往標(biāo)記和符號(hào)而產(chǎn)生的焦慮所促成。這些標(biāo)志或暗示包括我們應(yīng)付日常生活各種情境時(shí)使用的諸多方式方法：與人會(huì)面時(shí)何時(shí)握手、該說(shuō)些什么；在什么時(shí)間、以什么方式付小費(fèi)；如何吩咐傭人；怎樣購(gòu)物；何時(shí)該接受、何時(shí)該拒絕他人的邀請(qǐng)；別人說(shuō)的話，何時(shí)該當(dāng)真，何時(shí)不該當(dāng)真。這些暗示可以是語(yǔ)言、手勢(shì)、面部表情、風(fēng)俗習(xí)慣或社會(huì)行為標(biāo)準(zhǔn)。我們?cè)诔砷L(zhǎng)的過程中獲得了這些暗示，就像我們的語(yǔ)言和我們所接受的信仰一樣，它們已經(jīng)成為我們文化的一部分。我們所有的人都依賴成百上千個(gè)這樣的暗示才能擁有寧?kù)o的心境，過上高效率的生活。close3RT Now when an individual enters a strange culture, all or most of these familiar cues are removed.He or she is like a fish out of water.No matter how broad-minded you may be, a series of props have been knocked from under you, followed by a feeling of frustration and anxiety.People react to the frustration in much the same way.First they reject the environment which causes the discomfort: ”The ways of the host country are bad because they make us feel bad.“ When Americans or other foreigners in a strange land get together to complain about the host country and its people — you can be sure they are suffering from culture shock.Another phase of culture shock is regression.The home environment suddenly assumes a tremendous importance.To an American everything American becomes irrationally glorified.All the difficulties and problems are forgotten and only the good things back home are remembered.It usually takes a trip home to bring one back to reality.當(dāng)你走進(jìn)一種陌生的文化，你所熟悉的所有或大部分文化暗示也就隨之消失。此時(shí)的你宛如一條離開水的魚。無(wú)論你的心胸多么開闊，你賴以生存的支柱此時(shí)都已倒塌，挫折感和焦慮感油然而生。人們對(duì)此種挫折的反應(yīng)非常相似：他們首先排斥令他們不適的環(huán)境：”我們所到之國(guó)的生活方式很不好，讓我們感覺很糟糕。“當(dāng)美國(guó)人或其他的外國(guó)人來(lái)到一個(gè)陌生的國(guó)度，聚在一起抱怨所到之國(guó)及其人民時(shí) —— 可以肯定，他們正深受文化沖擊之苦。文化沖擊的另外一個(gè)階段是回歸。故鄉(xiāng)的一草一木突然變得極為重要。一個(gè)美國(guó)人會(huì)不合理地美化美國(guó)的一切事物。在自己國(guó)家所經(jīng)歷的困難和問題都拋在了腦后，只記得故鄉(xiāng)美好的事物。通常要回國(guó)一趟方可回到現(xiàn)實(shí)中。close4RT In an effort to get over culture shock, there is some value in knowing something about the nature of culture and its relationship to the individual.In addition to living in a physical environment, an individual lives in a cultural environment consisting of man-made physical objects, social institutions, and ideas and beliefs.An individual is not born with culture but only with the capacity to learn it and use it.There is nothing in a new born child which dictates that it should eventually speak Portuguese, English, or French;nor that he should eat with a fork in his left hand rather than in the right or use chopsticks.All these things the child has to learn.Nor are the parents responsible for the culture which they transmit to their young.The culture of any people is the product of history and is built up over time largely through processes which are beyond his awareness.It is by means of culture that the young learn to adapt themselves to the physical environment and to the people with whom they associate.And as we know, children and adolescents often experience difficulties in this process of learning and adjustment.But once learned, culture becomes a way of life.要克服文化沖擊的心理，了解文化的性質(zhì)及其與個(gè)人的關(guān)系會(huì)有所裨益。除了賴以生存的自然環(huán)境，一個(gè)人還生活在由人造的有形物體、社會(huì)風(fēng)俗、觀念和信仰構(gòu)成的文化環(huán)境中。一個(gè)人并非天生就有文化，而是生來(lái)就具備學(xué)習(xí)和使用文化的能力。新生嬰兒的身上不存在一種只許他最終說(shuō)葡萄牙語(yǔ)、英語(yǔ)或法語(yǔ)的東西，也不存在一種只許他用左手而不是右手執(zhí)叉或只許他用筷子吃飯的東西。這些東西都是要孩子去學(xué)習(xí)的。文化也不是由父母負(fù)責(zé)傳遞給孩子的。任何一個(gè)民族的文化都是歷史的產(chǎn)物，經(jīng)過漫長(zhǎng)的、本民族意識(shí)不到的過程才得以積累形成。孩子通過文化學(xué)會(huì)適應(yīng)周圍的物質(zhì)環(huán)境，學(xué)會(huì)和周圍的人打交道。眾所周知，青少年在學(xué)習(xí)和適應(yīng)的過程中經(jīng)常遇到困難。但是，文化一旦學(xué)會(huì)了，就會(huì)成為一種生活方式。close5RT People have a way of accepting their culture as both the best and the only way of doing things.This is perfectly normal and understandable.To this attitude we give the name ethnocentrism, a belief that not only the culture but the race and the nation form the center of the world.Individuals identify themselves with their own group to the extent that any critical comment is taken as a remark which is rude to the individual as well as to the group.If you criticize my country, you are criticizing me;if you criticize me, you are criticizing my country.Along with this attitude goes the tendency to attribute all individual peculiarities as national characteristics.For instance, if an American does something odd or anti-social in a foreign country which back home would be considered a purely individual act, this is now considered a national trait.He acts that way not because he is Joe Doaks but because he is an American.Instead of being censured as an individual, his country is censured.It is thus best to recognize that ethnocentrism is a permanent characteristic of national groups.Even if a national criticizes some aspect of his own culture, the foreigner should listen but not enter into the criticism.人們往往認(rèn)為自己的文化是最好的，是生活的唯一方式。這非常正常，完全可以理解。我們把這種態(tài)度稱為“民族優(yōu)越感”，即一種認(rèn)為自己的文化、種族和國(guó)家構(gòu)成世界中心的想法。個(gè)人往往將自己與所處的群體等同起來(lái)，因此任何批評(píng)的言論在他們看來(lái)都是對(duì)個(gè)人及其群體不尊敬的：如果你批評(píng)我的祖國(guó)，你就是在批評(píng)我；如果你批評(píng)我，你就是在批評(píng)我的祖國(guó)。抱著這種態(tài)度，人們往往把個(gè)人的怪癖歸結(jié)為民族的特點(diǎn)。例如，倘若一個(gè)美國(guó)人在國(guó)外做出怪異的或有悖社會(huì)公德的事情，在美國(guó)國(guó)內(nèi)的人們會(huì)認(rèn)為這純屬個(gè)人行為，但在國(guó)外卻被視為一種民族特性：他那樣做并非因?yàn)樗菃獭ざ嗫怂梗且驗(yàn)樗莻€(gè)美國(guó)人。遭受責(zé)難的不是他這個(gè)個(gè)體，而是他的祖國(guó)。因此，我們最好把民族優(yōu)越感看成是民族群體的一個(gè)永恒的特性。即使一個(gè)國(guó)家的公民批評(píng)了自己文化的某些方面，外國(guó)人也只應(yīng)當(dāng)聽著，而不應(yīng)該參與批評(píng)。close6RT Once you realize that your trouble is due to your own lack of understanding of other people’s cultural background and your own lack of the means of communication rather than the hostility of an alien environment, you also realize that you yourself can gain this understanding and these means of communication.And the sooner you do this, the sooner culture shock will disappear.你一旦意識(shí)到面臨的問題并非因?yàn)楫愑虻臄骋舛且驗(yàn)樽约簩?duì)其他民族的文化背景缺乏理解或者缺乏與對(duì)方溝通的方式，你同時(shí)就會(huì)意識(shí)到你本身能夠了解他人的文化，并能夠掌握那些交流的方式。你越早做到這一點(diǎn)，文化沖擊就消失得越快。close7RT The question now arises, what can you do to get over culture shock as quickly as possible? The answer is getting to know the people of the host country.But this you cannot do with any success without knowing the language, for language is the principal symbol system of communication.Now we all know that learning a new language is difficult, particularly to adults.This task alone is quite enough to cause frustration and anxiety, no matter how skillful language teachers are in making it easy for you.But once you begin to be able to carry on a friendly conversation with your maid, your neighbour, or to go on shopping trips alone, you not only gain confidence and a feeling of power but a whole new world of cultural meanings opens up for you.接下來(lái)的問題是，你怎樣做才能盡快克服文化沖擊？答案是：了解所到之國(guó)的國(guó)民。但是，倘若不懂語(yǔ)言，你是無(wú)法成功地實(shí)現(xiàn)這一目標(biāo)的，因?yàn)檎Z(yǔ)言是用于交流的主要的符號(hào)系統(tǒng)。我們現(xiàn)在都知道，學(xué)習(xí)一門新的語(yǔ)言不容易，對(duì)成年人來(lái)說(shuō)，尤為如此。無(wú)論教語(yǔ)言的老師多么擅長(zhǎng)于減輕你學(xué)習(xí)語(yǔ)言的難度，單單學(xué)語(yǔ)言這項(xiàng)任務(wù)都足以讓你焦慮不安、飽受挫折。不過，你一旦能夠和女傭、鄰居進(jìn)行友好的交談，能夠單獨(dú)出門購(gòu)物，你就會(huì)重獲信心，充滿力量，一個(gè)蘊(yùn)含各種文化意義的新世界就向你敞開了大門。close8RT You begin to find out what people do, how they do it, and what their interests are.People usually express these interests by what they habitually talk about and how they allocate their time and money.Once you know this value or interest pattern it will be quite easy to get people to talk to and be interested in you.你開始發(fā)現(xiàn)人們做些什么、做事情的方式以及令他們感興趣的事情。人們往往通過日常的談話內(nèi)容和時(shí)間、金錢的分配方式來(lái)表達(dá)自己的興趣愛好。你一旦了解了他們的興趣和價(jià)值模式，就很容易和他們交談，也容易讓他們對(duì)你產(chǎn)生興趣。close9RT At times it is helpful to be a participant observer by joining the activities of the people, to try to share in their responses, whether this be a carnival, a religious ritual, or some economic activity.Yet the visitor should never forget that he or she is an outsider and will be treated as such.He or she should view this participation as a role playing.Understanding the ways of a people is essential but this does not mean that you have to give up your own.What happens is that you have developed two patterns of behavior.有時(shí)候，參加人們舉辦的各種活動(dòng)，不管是嘉年華會(huì)、宗教儀式還是經(jīng)濟(jì)活動(dòng)，在活動(dòng)中仔細(xì)觀察，和人們一起喜怒哀樂，這都有好處。不過，你永遠(yuǎn)都不要忘記，你是一個(gè)外人，人們也會(huì)把你當(dāng)成一個(gè)外人對(duì)待。你應(yīng)當(dāng)把參與活動(dòng)看成角色扮演。了解一個(gè)民族的生活方式很重要，但這并非意味著你要放棄自己的文化。實(shí)際上，你已經(jīng)具備兩種行為方式。

T Rich Met My Mother

Amy Tan This text is adapted from ”Four Directions“ by Amy Tan in Frame Work edited by Gary Colombo, Bonnie Lisle & Sandra Mano.Boston: Bedford Books.1997.close1RT After much thought, I came up with a brilliant plan.I worked out a way for Rich to meet my mother and win her over.In fact, I arranged it so my mother would want to cook a meal especially for him.I had some help from Auntie Suyuan.Auntie Su was my mother's friend from way back.里奇拜見我媽 譚恩美

一番深思熟慮之后，我想出了一個(gè)妙計(jì)，設(shè)法讓里奇與我母親見面，贏得她的好感。實(shí)際上，我巧加安排，讓我媽特意為里奇做一餐飯。這回我得到了素云阿姨的一臂之力，她是我母親的老朋友了。close2RT So one day, my mother called me, to invite me to a delayed birthday dinner for my father.My brother Vincent was bringing his girlfriend, Lisa Lum.I could bring a friend, too.終于，一天母親打來(lái)電話，邀請(qǐng)我參加為父親推遲舉行的生日晚宴。我的弟弟文森特要帶上女朋友林莉薩，那么我也可以帶一個(gè)朋友。close3RT I knew she would do this, because cooking was how my mother expressed her love, her pride, her power, her proof that she knew more than Auntie Su.”Just be sure to tell her later that her cooking was the best you ever tasted, that it was far better than Auntie Su's,“ I told Rich.”Believe me.“

母親這樣做，不出我的意料。因?yàn)榕腼兪悄赣H表達(dá)她的愛、她的驕傲、她的權(quán)威和證明她的學(xué)識(shí)勝過素云阿姨的一種方式。“飯后一定要告訴媽，她做的菜是你吃過的最好的，比素云阿姨做的好吃多了。”我跟里奇說(shuō)，“聽我的沒錯(cuò)兒。”close4RT The night of the dinner, I sat in the kitchen watching her cook, waiting for the right moment to tell her about our marriage plans, that we had decided to get married next July, about seven months away.She was chopping eggplant into small pieces, chattering(喋喋不休)at the same time about Auntie Suyuan: ”She can only cook looking at a recipe.My instructions are in my fingers.I know what secret ingredients to put in just by using my nose!“ And she was slicing so fast that I was afraid her fingertips would become one of the ingredients of the red-cooked(紅燒的)eggplant and shredded pork dish.生日宴會(huì)的那天晚上，我坐在廚房里看媽媽做菜，等著找機(jī)會(huì)告訴她我們的結(jié)婚計(jì)劃，告訴她我們決定明年7月份（也就是7個(gè)月后）結(jié)婚。她一邊把茄子切成小塊，一邊叨叨著素云阿姨：“她看著食譜才會(huì)做菜，而我對(duì)做菜的竅門可是了如指掌。聞聞就知道該用什么獨(dú)家配料！”她飛快地切著薄片，我生怕她的指尖也成了紅燒肉末茄子的配料。close5RT I was hoping she would say something first about Rich.I had seen her expression when she opened the door, her forced smile as she studied him from head to toe, checking her appraisal(評(píng)價(jià))of him against that already given to her by Auntie Suyuan.I tried to anticipate what criticisms she would have.我希望她能主動(dòng)提到里奇。我注意到了她開門時(shí)的表情。她擠出一絲笑容，把里奇從頭到腳打量了個(gè)遍，心里一邊在作比照，看從素云阿姨那聽來(lái)的看法是否與自己所見相符。我努力設(shè)想她會(huì)做出什么樣的批評(píng)。close6RT Rich was not only not Chinese, he was a few years younger than I was.And unfortunately, he looked much younger with his curly red hair, smooth pale skin, and the splash of orange freckles(雀斑)across his nose.He was a bit on the short side, compactly built.In his dark business suits, he looked nice but easily forgettable, like somebody's nephew at a funeral, which was why I didn't notice him the first year we worked together at the firm.But my mother noticed everything.里奇不僅不是華人，還比我小幾歲。而且不幸的是，他一頭紅色的卷發(fā)，光滑蒼白的皮膚，鼻子上布滿了橙色的雀斑，讓他比實(shí)際年紀(jì)更顯年輕。他個(gè)頭不高，長(zhǎng)得結(jié)結(jié)實(shí)實(shí)。身著深色西裝，他看起來(lái)不錯(cuò)，但是不會(huì)令人難忘，就像是誰(shuí)家葬禮上某人的侄子那么不起眼。所以頭一年在公司里與他共事時(shí)我就沒注意到他。可母親卻把什么都看在了眼里。close7RT ”So what do you think of Rich?“ I finally asked, holding my breath.“那么你覺得里奇怎樣？”我終于問道，屏息而待。close8RT She tossed the eggplant in the hot oil and it made a loud, angry hissing(發(fā)出嘶嘶聲的)sound.”So many spots on his face,“ she said.她把茄子倒進(jìn)熱油里翻炒，鍋里傳出一陣憤怒的嘶嘶作響的聲音。“臉上那么多斑點(diǎn)，”她說(shuō)道。close9RT ”They're freckles.Freckles are good luck, you know,“ I said a bit too heatedly in trying to raise my voice above the noise of the kitchen.“是雀斑，要知道，有雀斑命好。”我說(shuō)得有些過于激動(dòng)，試圖把聲音提高，蓋過廚房里的噪音。close10RT ”O(jiān)h?“ She said innocently.“哦？”她好像真的不知情似說(shuō)道。close11RT ”Yes, the more spots the better.Everybody knows that.“

“真的，斑點(diǎn)越多越好，誰(shuí)都知道這回事兒。”close12RT She considered this a moment and then smiled and spoke in Chinese: ”Maybe this is true.When you were young, you got the chicken pox(水痘).So many spots, you had to stay home for ten days.So lucky, you thought.“

她思忖了一會(huì)兒，笑了。用中文說(shuō)道：“好像是這么回事兒。你小時(shí)候長(zhǎng)水痘，長(zhǎng)了好多的痘痘，在家呆了10天，你當(dāng)時(shí)那個(gè)慶幸！”close13RT I couldn't save Rich in the kitchen.And I couldn't save him later at the dinner table.在廚房里我拯救不了里奇，在飯桌上我也救不了他。close14RT He had brought a bottle of French wine, something he did not know my parents could not appreciate.My parents did not even own wineglasses.And then he also made the mistake of drinking not one but two glasses full, while everybody else had a half-inch ”just for taste“.他帶了瓶法國(guó)葡萄酒，他不知道我父母不會(huì)欣賞那玩意兒，我父母連酒杯都沒有。后來(lái)他還犯了個(gè)錯(cuò)，大家都“只是為了嘗嘗”喝下半英寸酒杯高的酒量，可他不止喝一杯，而是喝了滿滿兩杯。close15RT When I offered Rich a fork, he insisted on using the slippery ivory(象牙)chopsticks.He held them spread out clumsily while picking up a large chunk(厚塊)of red-cooked eggplant.Halfway between his plate and his open mouth, the chunk fell on his crisp(嶄新的)white shirt.當(dāng)我給里奇叉子時(shí)，他堅(jiān)持使用滑不唧溜的象牙筷。夾起一大塊紅燒茄子時(shí)，筷子在他笨拙的手上并不攏。當(dāng)把茄子夾到他的碟子和大張著的嘴之間時(shí)，茄子竟然掉落在他嶄新的白色襯衣上。close16RT And then he had helped himself to big portions of the shrimp and snow peas(糖莢豌豆炒河蝦), not realizing he should have taken only a polite spoonful, until everybody had had a morsel(一小份).后來(lái)，他又自顧自地大吃糖莢豌豆炒河蝦，殊不知他得等大家吃過一點(diǎn)才能夠禮貌地吃上一小勺。close17RT He had declined the new greens, the tender and expensive leaves of bean plants plucked(采摘)before the sprouts(新芽)turn into beans.他謝絕吃新鮮青菜，那豆苗葉又嫩又昂貴，還沒結(jié)豆子那葉子就給摘了下來(lái)。close18RT He thought he was being polite by refusing seconds, when he should have followed my father's example, who made a big show of taking small portions of seconds, thirds, and even fourths, always saying he could not resist another bite of something or other, and then groaning that he was so full he thought he would burst.他以為拒絕吃第二口就算是有禮貌了，實(shí)際上，他應(yīng)該跟我爸爸學(xué)：架勢(shì)大，但吃量少，就這樣吃第二口、第三口、甚至第四口，邊吃邊要一個(gè)勁兒地說(shuō)還是忍不住再吃上一口之類的話，然后就哼哼著說(shuō)自己肚子飽得要撐破了。close19RT But the worst was when Rich criticized my mother's cooking, and he didn't even know what he had done.As is the Chinese cook's custom, my mother always made disparaging(貶低的)remarks about her own cooking.That night she chose to direct it toward her famous steamed pork and preserved vegetable dish, which she always served with special pride.可最為糟糕的是里奇數(shù)落了我母親的做菜手藝，自己卻渾然不覺。按照中國(guó)做菜人的習(xí)慣，我母親老是說(shuō)自己做的菜不好吃。那天晚上，她將矛頭直指她那道著名的“梅菜扣肉”，她總是特別驕傲地端上這道菜。close20RT ”Ai!This dish not salty enough, no flavor,“ she complained, after tasting a small bite.”It is too bad to eat.“

“哎！不夠咸，沒味道。”嘗了一小口后，她抱怨道。“太難吃了。”close21RT This was our family's cue to eat some and proclaim it the best she had ever made.But before we could do so, Rich said, ”You know, all it needs is a little soy sauce(醬油).“ And he proceeded to pour a riverful of the salty black stuff on the big plate, right before my mother's horrified(震驚的)eyes.在我們家，這是暗示我們大家先吃一點(diǎn)，然后就宣稱這是她燒的最美味的一道菜。可是我們還沒來(lái)得及這樣做，里奇就開腔了：“沒錯(cuò)，就差點(diǎn)醬油。”而后，他就把那黑乎乎的咸?hào)|西在母親震驚的目光注視下往那大盤子菜上澆。close22RT And even though I was hoping throughout the dinner that my mother would somehow see Rich's kindness, his sense of humor and boyish charm, I knew he had failed miserably in her eyes.即使我一直希望在吃飯的整個(gè)過程中，母親會(huì)設(shè)法看出里奇的善良、幽默和青年男子特有的魅力，但此刻我知道在母親眼中他已一敗涂地。close23RT Rich obviously had had a different opinion on how the evening had gone.When we got home that night, I was still shuddering(戰(zhàn)栗), remembering how Rich had firmly shaken both my parents' hands with that same easy(不拘束的)familiarity he used with nervous new clients.”Linda, Tim,“ he said, ”we'll see you again soon, I'm sure.“ My parents' names are Lindo and Tin Jong, and nobody, except a few older family friends, ever calls them by their first names.里奇對(duì)晚上發(fā)生的事情明顯有不同的看法。當(dāng)晚我們回家時(shí)，想起他用力握我父母的手，就像他和緊張的新客戶握手時(shí)表現(xiàn)出的瀟灑隨意，我渾身還在發(fā)抖。“琳達(dá)，蒂姆，”他當(dāng)時(shí)說(shuō)道，“我們不久會(huì)再來(lái)看望你們的，我保證。”我父母的名字分別叫琳朵（音譯）和鐘田（仿粵語(yǔ)音譯）。除了家里來(lái)往的幾個(gè)年長(zhǎng)的朋友外，誰(shuí)也不會(huì)直呼他們的名字。close24RT ”So what did she say when you told her?“ And I knew he was referring to our getting married.“你告訴她了，她怎么說(shuō)？”我知道他指的是我們結(jié)婚的事兒。close25RT ”I never had a chance,“ I said, which was true.How could I have told my mother I was getting married, when at every possible moment we were alone, she seemed to remark on how much expensive wine Rich liked to drink, or how pale and ill he looked.“沒有機(jī)會(huì)，”我說(shuō)的是實(shí)話。在和母親獨(dú)處的所有時(shí)間里，她好像都在議論里奇喜歡喝的葡萄酒是多么的昂貴，他的面色多么地蒼白、氣色多么地差，我哪里可以跟她說(shuō)我要結(jié)婚。close26RT Rich was smiling.”How long does it take to say, Mom, Dad, I'm getting married?“

里奇嬉皮笑臉。“就說(shuō)聲 ‘爸、媽，我要結(jié)婚了’ 能花上多長(zhǎng)的時(shí)間？”close27RT ”You don't understand.You don't understand my mother.“

“你不明白，你不了解我母親。”

Unit 7

T What Makes Olympic Champions?

John E.Anderson This article is adapted from Reader's Digest, Feb.1994.close1RT When Kristi Yamaguchi fell to the ice in the 1992 Winter Olympics at Albertville, France, spectators groaned.Surely the 20-year-old's chances for a gold medal in figure skating had evaporated with that tumble.But Kristi rose to her feet, flashed a dazzling smile and spun back into her program.When the judges' scores were announced, she had received near-perfect marks despite the fall.Her spirited recovery gave her the gold medal — a tribute to her

determination and courage.是什么造就了奧運(yùn)冠軍? 約翰· E· 安德森

1992年，在法國(guó)阿爾貝維爾冬季奧運(yùn)會(huì)上，當(dāng)克里斯蒂· 山口在冰場(chǎng)上跌倒時(shí)，觀眾席上一片遺憾的聲音。這位20歲的運(yùn)動(dòng)員獲得花樣滑冰金牌的希望肯定會(huì)因這一失足而化為泡影。但是克里斯蒂站了起來(lái)，她燦然一笑，旋轉(zhuǎn)身體，繼續(xù)表演。她雖然不幸跌倒，但裁判卻給她打了近乎完美的分?jǐn)?shù)。她能鼓起勇氣，重振旗鼓，獲得了金牌，這足以證明她的決心和勇氣。close2RT As a consultant to U.S.Olympic teams and many individual athletes, I've seen dozens of young men and women like Kristi who reached deep into themselves at a critical moment and found something that brought out their best.They mounted the winners' stand not simply because of athletic talent but because of firm inner fiber.作為美國(guó)奧運(yùn)隊(duì)及許多運(yùn)動(dòng)員的顧問，我目睹了許多像克里斯蒂這樣年輕的男女運(yùn)動(dòng)員：他們?cè)陉P(guān)鍵時(shí)刻能夠挖掘自身，找到發(fā)揮潛能的一種力量。他們登上領(lǐng)獎(jiǎng)臺(tái)，不單純是因?yàn)檫\(yùn)動(dòng)才能，還因?yàn)樗麄儍?nèi)在的不屈不撓的意志。close3RT They had a dream.Kristi Yamaguchi visualized herself as an Olympic champion the first time she put on skates, at age six.Bonny Warner, who represented the United States in three Olympic luge competitions, didn't have her dream until she was a college student.Before that, she had never heard of the racing sled called a luge.But once the dream took shape, both young women clung to it courageously and worked to make it come true.他們擁有夢(mèng)想。

克里斯蒂·山口6歲時(shí)首次穿上溜冰鞋，那時(shí)她就想象自己是一名奧運(yùn)冠軍。邦妮·華納三度代表美國(guó)參加奧運(yùn)會(huì)的仰臥滑行小雪橇比賽。她直到上了大學(xué)才有自己的夢(mèng)想。之前，她從未聽說(shuō)過有“仰臥滑行的小雪橇”這種比賽用的雪橇。這兩個(gè)年輕女子，一旦擁有夢(mèng)想，就鍥而不舍地、勇敢地追求，為了夢(mèng)想的實(shí)現(xiàn)不遺余力。close4RT Most important, their parents and those around them supported the dream.Loretta Dawes, whose 16-year-old daughter, Dominique, was one of the first female black gymnasts to represent the United States in the Olympics, recently told the press that bringing up a world-class athlete isn't easy.For an entire year before the 1992 Olympics, she rarely saw her daughter, who lived with her coach to be closer to the gym, a 45-minute drive from home.Dawes was asked what advice she would give other parents of athletes.She answered simply and eloquently.”Believe in your child,“ she said.最重要的是，這些運(yùn)動(dòng)員的父母以及周圍的人都支持他們的夢(mèng)想。洛雷塔·道斯16歲的女兒多米尼克是代表美國(guó)參加奧運(yùn)會(huì)的第一批黑人女性體操運(yùn)動(dòng)員之一。洛雷塔最近告訴記者說(shuō)，培養(yǎng)一個(gè)世界一流的運(yùn)動(dòng)員著實(shí)不易。在1992年奧運(yùn)會(huì)之前整整一年中，她很少看見自己的女兒。為了離體育館近一點(diǎn)，女兒和教練住在一塊，那兒離家有45分鐘的車程。當(dāng)有人請(qǐng)她給其他運(yùn)動(dòng)員的父母提一些建議的時(shí)候，她的回答簡(jiǎn)單卻極具說(shuō)服力。“相信你的孩子吧，” 她這樣說(shuō)。close5RT That doesn't mean every child who dreams of Olympic fame will one day climb onto the winners' stand.But being able to dream is the first step on every road to success — even if the initial dream eventually leads to a different road.這并非意味著每個(gè)擁有奧運(yùn)夢(mèng)想的孩子都能有朝一日登上領(lǐng)獎(jiǎng)臺(tái)。但是，夢(mèng)想是通向成功的第一步 —— 哪怕當(dāng)初的夢(mèng)想最終讓孩子走向另一條不同的道路。close6RT They're fired up.The Olympic Flame that top performers pursue burns inside them.They're driven not only to be the best but to do their best —

always.他們滿懷激情。

優(yōu)秀運(yùn)動(dòng)員們夢(mèng)寐以求的奧運(yùn)圣火在他們的內(nèi)心深處燃燒。他們有強(qiáng)大的動(dòng)力，不僅要成為最優(yōu)秀的運(yùn)動(dòng)員，還要竭盡全力去實(shí)現(xiàn)目標(biāo) —— 始終不渝。close7RT That's why Carl Lewis, who already holds eight Olympic gold medals, plans to compete again at 36 in the 1996 Games, against youngsters half his age;and why discus thrower Al Oerter, after winning gold medals in four consecutive Olympics, tried again for the Olympic team at age 47.正因?yàn)槿绱耍呀?jīng)獲得八枚奧運(yùn)金牌的卡爾· 劉易斯依然籌劃在36歲時(shí)再度參加1996年的奧運(yùn)會(huì)，同那些年齡只有他一半的年輕人決一雌雄；鐵餅運(yùn)動(dòng)員艾爾· 奧特，在連續(xù)獲得四屆奧運(yùn)會(huì)的金牌之后，47歲時(shí)依然為進(jìn)入奧運(yùn)隊(duì)伍而努力。close8RT Swimmer Janet Evans, who won three gold medals in Seoul in 1988, embodied that same desire to win four years later.After she narrowly missed a gold medal in the 400-meter freestyle, she swam one of the most psychologically challenging races of her life in the 800-meter freestyle to win the gold.”I just wanted to be up there on that winners' stand one more time,“

she confessed.游泳健將珍尼特·埃文斯在1988年的漢城奧運(yùn)會(huì)上雖獲得三枚金牌，但她表達(dá)了同樣的心愿：四年后再次奪冠。在400米自由泳項(xiàng)目中，她因毫厘之差與金牌擦肩而過。隨后，她完成了800米自由泳項(xiàng)目，這是她一生中最具有心理挑戰(zhàn)的一次比賽，結(jié)果她奪冠勝出。“我只是想再一次登上冠軍的領(lǐng)獎(jiǎng)臺(tái)，”她坦白地說(shuō)。close9RT They aim high.I once asked a world-class athlete to guess at the outcome of a major competition.”I'll come in fifth,“ he said.And that's exactly where he finished, even though he could easily have placed third, or even second, since two other major contenders performed poorly.他們胸懷大志。

我曾經(jīng)讓一個(gè)世界級(jí)的運(yùn)動(dòng)員猜測(cè)一次重大比賽的結(jié)果。“我會(huì)得第五名，”他說(shuō)。他果真得了第五名。他本來(lái)可以輕而易舉地名列第三，甚至是第二，因?yàn)榱硗鈨擅饕獙?duì)手發(fā)揮得不好。close10RT Contrast him with ”Flo Jo“ — Florence Griffith Joyner.Training a week before the 1988 Games, she wrote in her diary the time she expected to run and win the 100-meter dash: 10.54 seconds.When Flo Jo crossed the finish line, the clock showed 10.54.She had not only seen herself winning, but called her winning time to the split second.拿他和“弗洛·喬” —— 弗洛倫斯·格里菲斯·喬伊納比比吧。在1998年奧運(yùn)會(huì)前一周的訓(xùn)練中，喬伊納在日記中寫下預(yù)計(jì)自己百米短跑奪冠的成績(jī)：10.54秒。當(dāng)弗洛·喬跨過終點(diǎn)線時(shí)，剛好是10.54秒。她不僅能夠在賽前看到自己奪冠，而且對(duì)奪冠的成績(jī)也能作出毫秒不差的預(yù)測(cè)。close11RT They never quit.The 1992 Summer Olympics featured two tremendously poignant moments.American sprinter Gail Devers, the clear leader in the 100-meter hurdles, tripped over the last barrier.She agonizingly pulled herself to her knees and crawled the last five meters, finishing the fifth — but finishing.他們從不放棄。

1992年夏季奧運(yùn)會(huì)有兩個(gè)讓人極度惋惜的特寫鏡頭。在百米跨欄比賽中，本來(lái)絕對(duì)領(lǐng)先他人的美國(guó)短跑運(yùn)動(dòng)員蓋爾· 德弗斯在跨越最后一道障礙時(shí)絆倒在地。但她雙膝跪地，極其痛苦地爬完了最后五米，雖然僅獲得第五名，但是完成了比賽。close12RT Even more heart-breaking was the 400-meter semifinal in which British runner Derek Redmond had one leg injured and fell to the track.He struggled to his feet and began to hobble, determined to complete the race.His father ran from the stands to help him off the track, but the athlete refused to quit.He leaned on his father, and the two limped to the finish line together, to

deafening applause.更加令人心碎的是400米半決賽。英國(guó)選手德里克· 雷德蒙的一條腿受了傷，跌倒在跑道上。他掙扎著站起來(lái)，只見他一瘸一拐地跑起來(lái)，顯然是決心完成比賽。他的父親從看臺(tái)上跑下來(lái)，想攙扶他離開跑道，但是這個(gè)運(yùn)動(dòng)員拒絕放棄比賽。他倚靠著自己的父親，父子倆蹣跚而行，直到終點(diǎn)，觀眾的掌聲震耳欲聾。close13RT They make their own luck.When Paul Wylie won a silver medal in men's figure skating at Albertville, he surprised everyone but himself.Several skaters who had been expected to win medals had been injured or had performed poorly.”I was the last person expected to make the winners' podium, “ Wylie said.”But I had trained like crazy, and when the favorites faltered, I was

ready.“

他們創(chuàng)造運(yùn)氣。

當(dāng)保羅·懷利在阿爾貝維爾贏得男子花樣溜冰比賽的銀牌時(shí)，除他以外，所有的人都很驚訝。本來(lái)有望得獎(jiǎng)的幾位選手有的受傷了，有的發(fā)揮不好。“沒有人會(huì)想到我能登上領(lǐng)獎(jiǎng)臺(tái)，”懷利說(shuō)，“但是，之前我拼了命地訓(xùn)練，當(dāng)最有希望獲勝的運(yùn)動(dòng)員比賽失利時(shí)，我已作好了奪冠的準(zhǔn)備。”close14RT Month after month, year after year, Olympians I know go through a grind of pointing toward their big moment.Skaters arise at 4 a.m.to squeeze in a few hours of practice before a rink is open to the public.Cyclists put in hours of running exercises before reporting to their daily jobs.Boxers head for the gym and work out relentlessly

every day.我所了解的這些奧運(yùn)選手，為了那個(gè)輝煌的時(shí)刻，日復(fù)一日、年復(fù)一年地埋頭苦干。溜冰運(yùn)動(dòng)員凌晨四時(shí)起身，為的是在溜冰場(chǎng)向公眾開放之前擠出幾個(gè)小時(shí)的訓(xùn)練時(shí)間。自行車競(jìng)技運(yùn)動(dòng)員在每天上班前，進(jìn)行長(zhǎng)達(dá)幾小時(shí)的長(zhǎng)跑訓(xùn)練。拳擊運(yùn)動(dòng)員每天都前往體育館進(jìn)行不懈的訓(xùn)練。close15RT In the Olympics, as in other aspects of life, luck certainly counts.The second clarinetist who has practiced diligently is lucky to get a chance to solo when the first clarinetist becomes ill.So is the assistant sales manager who fills in for the boss in an emergency.But both must be well prepared for their big break.In the Olympics — in everything — luck strikes those prepared to capitalize on it.奧運(yùn)會(huì)上運(yùn)氣當(dāng)然重要，這和生活的其他領(lǐng)域一樣。當(dāng)最優(yōu)秀的單簧管手生病時(shí)，屈居第二但是勤奮練習(xí)的樂手就有幸獲得獨(dú)奏的機(jī)會(huì)。這就像在緊急情況下助理銷售經(jīng)理填補(bǔ)老板的位置一樣。當(dāng)然，在這兩種情況下，要填補(bǔ)上來(lái)的人必須為自己的巨大轉(zhuǎn)機(jī)作好準(zhǔn)備。在奧運(yùn)會(huì)上 —— 在任何情況下 —— 好運(yùn)只光顧那

些做好準(zhǔn)備迎接好運(yùn)的人。

T Tokens of the Olympic Ideal This text is taken and adapted from the following http://www.tmdps.cn/olympic/trivia/index.php

website: close1RT The Olympic motto, creed(信條), oath(誓言), flame, flag, and anthem(頌歌)— these are all tokens pointing to the Olympic ideal.Collectively, they represent the essence of the Olympic Movement;individually, they contribute to the legacy of the Olympic Games.奧林匹克理想的象征

奧林匹克的格言、信條、誓言、圣火、會(huì)旗及其會(huì)歌 —— 這些都是奧林匹克理想的象征。它們共同體現(xiàn)著奧林匹克運(yùn)動(dòng)的精髓，各自都為奧林匹克運(yùn)動(dòng)會(huì)的精神財(cái)富作出了貢獻(xiàn)。close2RT The Olympic motto: The well-known motto of the Olympic Games, ”Citius, Altius, Fortius,“ is Latin for ”Faster, Higher, Braver“.However, this phrase is most universally recognized in English as ”Swifter, Higher, Stronger.“ Michel Breal, a French educator, introduced the phrase at the closing dinner of the congress for the reestablishment of the modern Olympic Games on June 23, 1894, where it was adopted as the official motto of the International Olympic Committee.奧林匹克格言：

著名的奧林匹克格言“Citius, Altius, Fortius”是拉丁語(yǔ)，意思是“更快、更高、更勇”。但在英語(yǔ)中，這一格言廣為認(rèn)同的說(shuō)法是“更快、更高、更強(qiáng)”。1894年6月23日，法國(guó)教育家米歇爾·布里厄在現(xiàn)代奧林匹克運(yùn)動(dòng)會(huì)復(fù)興大會(huì)的閉幕宴會(huì)上首度使用該用語(yǔ)。就在那次大會(huì)上，它被認(rèn)可為國(guó)際奧林匹克運(yùn)動(dòng)委員會(huì)的正式格言。close3RT The Olympic oath: At the start of each Olympics, every athlete promises to play fairly and obey all of the Olympic rules.One athlete from the host country takes this oath at the opening ceremony on behalf of all athletes.Holding a corner of the Olympic flag, the chosen athlete repeats the oath: ”In the name of all competitors, I promise that we shall take part in these Olympic Games, respecting and abiding by the rules that govern them, in the true spirit of sportsmanship, for the glory of sport and the honor of our teams.“ 奧林匹克誓言：

每一屆奧林匹克運(yùn)動(dòng)會(huì)開幕時(shí)，所有的運(yùn)動(dòng)員都要承諾將公平比賽，遵守各項(xiàng)奧運(yùn)規(guī)則。在開幕式上一名來(lái)自主辦國(guó)的運(yùn)動(dòng)員代表全體運(yùn)動(dòng)員宣誓。他手執(zhí)奧運(yùn)旗幟的一角，背誦如下的誓言： “我代表全體參賽運(yùn)動(dòng)員宣誓，在本次奧林匹克運(yùn)動(dòng)會(huì)上，我們將尊重并遵守大會(huì)各項(xiàng)規(guī)則，恪守體育道德，為體育爭(zhēng)光，為團(tuán)體爭(zhēng)光。”

close4RT Written by Baron de Coubertin, the athletes' oath was first taken at the 1920 Antwerp Games in Belgium.該運(yùn)動(dòng)員誓言的作者是德·顧拜旦男爵，1920年在比利時(shí)安特衛(wèi)普奧運(yùn)會(huì)上首次被宣讀。close5RT The Olympic creed: A judge from the host country recites(背誦)the Olympic creed, which appears on the scoreboard during the Opening Ceremony: ”The most important thing in the Olympic games is not to win but to take part, just as the most important thing in life is not the triumph, but the struggle.The essential thing is not to have conquered, but to have fought well."

奧林匹克信條：

開幕式上，主辦國(guó)的一個(gè)裁判誦讀出現(xiàn)在記分牌上的奧運(yùn)信條： “奧運(yùn)重在參與，不在于奪冠，就像生活重在奮斗，而不在于成功；奧運(yùn)的要旨不是已經(jīng)征服，而是曾經(jīng)奮斗拼搏。”

close6RT Although there have been many variations in the wording of this basic message throughout the history of the Games, the creed above, which was introduced at the 1972 Olympic Games in Munich, is still used today.盡管奧運(yùn)歷史上表達(dá)這一基本精神的措辭屢經(jīng)變換，上述信條自1972年在慕尼黑奧運(yùn)會(huì)上采用后就一直沿用到今。close7RT The Olympic Flame: Fire was sacred in Greek mythology(神話).The tradition of lighting an Olympic Flame comes from the ancient Greeks.During the ancient Olympic Games, a sacred flame was lit from the sun's rays at Olympia(奧林匹亞), and stayed lit until the Games were completed.奧林匹克圣火： 在希臘神話里，火是神圣的。點(diǎn)燃奧林匹克圣火的傳統(tǒng)來(lái)自古希臘。古代奧林匹克運(yùn)動(dòng)會(huì)上，圣火采自?shī)W林匹亞山上的陽(yáng)光，它一直燃燒到運(yùn)動(dòng)會(huì)結(jié)束。close8RT In modern times, the Olympic Flame was first lit during the opening ceremony of the 1928 Olympic Games in Amsterdam.This legacy comes alive every four years when the ancient flame is lit again for a new Olympiad(奧林匹克運(yùn)動(dòng)會(huì)).現(xiàn)代奧林匹克之火是在1928年阿姆斯特丹奧林匹克運(yùn)動(dòng)會(huì)的開幕式上首次點(diǎn)燃。每隔四年當(dāng)古老的火焰為新一屆奧運(yùn)會(huì)再次點(diǎn)燃時(shí)，這個(gè)古希臘的遺風(fēng)得以復(fù)活。close9RT The Olympic anthem: The Olympic anthem began as a poem written in 1893 by one of the best known and loved Greek poets of the 20th century, Costas Palamas.Palamas's poem was set to music in 1896 by the Greek composer Spiros Samaras and introduced at the first revived(復(fù)興的)Olympics in Athens that same year.奧林匹克會(huì)歌：

奧林匹克會(huì)歌原本是首詩(shī)，由20世紀(jì)最著名和最受人喜愛的一位希臘詩(shī)人科斯塔·帕拉馬斯1893年所作。1896年希臘作曲家斯皮羅斯·薩馬拉斯為帕拉馬斯的這首詩(shī)歌譜曲，同年，這首歌曲首度唱響在雅典舉行的第一個(gè)復(fù)興后的奧林匹克運(yùn)動(dòng)會(huì)上。close10RT Throughout the years, many different versions were played and sung at the Olympics.Finally, in 1958, the International Olympic Committee adopted one version as the official anthem of the Olympic Games.The loose(不嚴(yán)謹(jǐn)?shù)?translation of Palamas's poem that appears below is the English version that has been sung at every Olympic games since 1958: Immortal(不朽的)Spirit of antiquity(古老), Father of the true, beautiful, and good, Descend, appear, shed over us Thy(你的)light Upon this ground and under this sky.Which has first witnessed Thy imperishable(永存的)fame.Give life and animation(生氣)to those noble games!

Throw wreaths(花環(huán))of fadeless flowers to the victors(勝利者).In the race and in strife(爭(zhēng)斗)!Create in our breasts, hearts of steel!Shine in a roseate(粉紅的)hue(顏色)and form a vast temple To which all nations throng(蜂擁)to adore(崇拜)Thee(汝), O immortal Spirit of antiquity.多年來(lái)，許多不同版本的會(huì)歌在奧林匹克運(yùn)動(dòng)會(huì)上演奏和歌唱。1958年國(guó)際奧委會(huì)最終確定其中的一個(gè)版本作為奧林匹克運(yùn)動(dòng)會(huì)的正式會(huì)歌。下面引用的帕拉馬斯詩(shī)歌不太確切的英文版譯文便是自1958年起在每次的奧林匹克運(yùn)動(dòng)會(huì)上吟唱的英文版會(huì)歌。古代不朽之神 真善美之父

祈求你降臨塵世彰顯你的光輝 在這大地上蒼穹間

它第一個(gè)見證你流芳百世的榮耀 請(qǐng)把活力與生氣賜予這些崇高的競(jìng)技！把永不凋謝的花環(huán)頒贈(zèng)給優(yōu)勝者！塑造出鋼鐵般的意志！放射出玫瑰般的艷麗霞光 筑起一座巨大的神殿 世界各地的人們都來(lái)膜拜你，啊！永遠(yuǎn)不朽的古代之神。close11RT The Olympic Flag: The Olympic anthem is played as the Olympic flag is raised during the opening ceremony.Pierre de Coubertin is said to have found the original five-ring symbol engraved(雕刻)on an altar-stone unearthed(挖掘)at Delphi.The colorful Olympic rings are one of the most widely recognized symbols in the world today.奧林匹克會(huì)旗：

開幕式演奏奧林匹克會(huì)歌時(shí)，會(huì)旗冉冉升起。據(jù)說(shuō)皮埃爾·德·顧拜旦在特爾斐掘出的一個(gè)祭壇石頭上發(fā)現(xiàn)了雕刻其上的五環(huán)標(biāo)志的真跡。如今，彩色奧運(yùn)環(huán)是世界上最廣泛認(rèn)可的標(biāo)志。close12RT The Olympic flag measures 2.06 m long, 60 cm high and is completely white with five circles in the center.The white background symbolizes peace and truth.The five rings represent the five continents of the world: ·Blue representing Europe ·Black representing Africa ·Red representing America ·Yellow representing Asia ·Green representing Oceania

奧運(yùn)會(huì)會(huì)旗長(zhǎng)2.06米，高60厘米，白底無(wú)邊，中央有五個(gè)圓環(huán)。白色的背景象征和平和真理。五個(gè)環(huán)代表世界的五大洲： ●藍(lán)色代表歐洲 ●黑色代表非洲 ●紅色代表美洲 ●黃色代表亞洲

●綠色代表大洋洲close13RT The Olympic flag is a symbol of peace, goodwill, and global solidarity and tolerance.True to this meaning, she has lent her colors to many athletes who were unable to compete under their own flag.奧運(yùn)會(huì)會(huì)旗象征和平、友好、全球團(tuán)結(jié)和寬容。真正意義在于，它使那些無(wú)法在自己國(guó)度的旗幟下參賽的運(yùn)動(dòng)員有機(jī)會(huì)一展風(fēng)采。close14RT The Olympic ideal is a living, dynamic institution(慣例)in our daily lives, not simply a homage(致敬)to the past.奧林匹克的理想使我們?nèi)粘Ｉ畛錆M生氣和活力，而不只是對(duì)過去的頂禮膜拜。

Unit 8 Competition and Cooperation

Donald J.Boudreaux and Hugh Macaulay This text is taken and adapted from The Freeman: Ideas on Liberty, Vol.46, No.3, 1996.

第五篇：新編大學(xué)英語(yǔ)4課文翻譯和課后習(xí)題答案

Unit 1享受幽默—什么東西令人開懷？

1聽了一個(gè)有趣的故事會(huì)發(fā)笑、很開心，古今中外都一樣。這一現(xiàn)象或許同語(yǔ)言本身一樣悠久。那么，到底是什么東西會(huì)使一個(gè)故事或笑話讓人感到滑稽可笑的呢？

2我是第一次辨識(shí)出幽默便喜歡上它的人，因此我曾試圖跟學(xué)生議論和探討幽默。這些學(xué)生文化差異很大，有來(lái)自拉丁美洲的，也有來(lái)自中國(guó)的。我還認(rèn)真地思考過一些滑稽有趣的故事。這么做完全是出于自己的喜好。

3為什么聽我講完一個(gè)笑話后，班上有些學(xué)生會(huì)笑得前仰后合，而其他學(xué)生看上去就像剛聽我讀了天氣預(yù)報(bào)一樣呢？顯然，有些人對(duì)幽默比別人更敏感。而且，我們也發(fā)現(xiàn)有的人很善于講笑話，而有的人要想說(shuō)一點(diǎn)有趣的事卻要費(fèi)好大的勁。我們都聽人說(shuō)過這樣的話：“我喜歡笑話，但我講不好，也總是記不住。”有些人比別人更有幽默感，就像有些人更具有音樂、數(shù)學(xué)之類的才能一樣。一個(gè)真正風(fēng)趣的人在任何場(chǎng)合都有笑話可講，而且講了一個(gè)笑話，就會(huì)從他記憶里引出一連串的笑話。一個(gè)缺乏幽默感的人不可能成為一群人中最受歡迎的人。一個(gè)真正有幽默感的人不僅受人喜愛，而且在任何聚會(huì)上也往往是人們注意的焦點(diǎn)。這么說(shuō)是有道理的。

4甚至有些動(dòng)物也具有幽默感。我岳母從前經(jīng)常來(lái)我們家，并能住上很長(zhǎng)一段時(shí)間。通常她不喜歡狗，但卻很喜歡布利茨恩—我們養(yǎng)過的一條拉布拉多母獵犬。而且，她們的這種喜歡是相互的。布利茨恩在很小的時(shí)候就常常戲弄外祖母，當(dāng)外祖母坐在起居室里她最喜歡的那張舒適的椅子上時(shí)，布利茨恩就故意把她臥室里的一只拖鞋叼到起居室，并在外祖母剛好夠不到的地方蹦來(lái)跳去，一直逗到外祖母忍不住站起來(lái)去拿那只拖鞋。外祖母從椅子上一起來(lái)，布利茨恩就迅速跳上那椅子，從它那閃亮的棕色眼睛里掠過一絲拉布拉多式的微笑，無(wú)疑是在說(shuō)：“啊哈，你又上了我的當(dāng)。”

5典型的笑話或幽默故事由明顯的三部分構(gòu)成。第一部分是鋪墊（即背景），接下來(lái)是主干部分（即故事情節(jié)），隨后便是妙語(yǔ)（即一個(gè)出人意料或令人驚訝的結(jié)尾）。如果這個(gè)妙語(yǔ)含有一定的幽默成分，這個(gè)笑話便會(huì)很有趣。通常笑話都包含這三部分，而且每部分都必須交代清楚。如果講故事或說(shuō)笑話的人使用聽眾都熟悉的手勢(shì)和語(yǔ)言，則有助于增強(qiáng)效果。6我們可以對(duì)幽默這種娛樂形式，進(jìn)行分析，從而發(fā)現(xiàn)究竟是什么使一個(gè)有趣的故事或笑話令人發(fā)笑。舉例來(lái)說(shuō)，最常見的幽默有以下幾種，包括了從最顯而易見的幽默到比較微妙含蓄的幽默。“滑稽劇”是最明顯的幽默。它語(yǔ)言簡(jiǎn)單、直截了當(dāng)，常常以取笑他人為樂。說(shuō)笑打鬧這種形式過去是、現(xiàn)在仍然是滑稽說(shuō)笑演員和小丑的慣用技巧。它為不同年齡、不同文化背景的人們所喜愛。幾乎本世紀(jì)的每個(gè)講英語(yǔ)的滑稽說(shuō)笑演員都曾以這樣或那樣的方式說(shuō)過下面這則笑話。一位男士問另一位男士：“昨晚我看到的那位和你在一起的貴婦是誰(shuí)？”那位男士回答道：“那可不是什么貴婦，那是我老婆。”這個(gè)笑話的幽默之處在于第二位男士說(shuō)他的妻子不是一位貴婦，也就是說(shuō)她不是一個(gè)高雅的女人。這個(gè)笑話并沒有因?yàn)榻?jīng)常講而變得不再那么好笑。由于這是一個(gè)經(jīng)典笑話，觀眾都知道要說(shuō)什么，而且因?yàn)榇蠹覍?duì)這個(gè)笑話很熟悉而更加珍愛它。

8中國(guó)的相聲是一種特殊的滑稽劇。相聲中兩名中國(guó)喜劇演員幽默地談?wù)撝T如官僚主義者、家庭問題或其他一些有關(guān)個(gè)人的話題。相聲隨處都能聽到，無(wú)論是在鄉(xiāng)村的小舞臺(tái)上，還是在北京最大的劇院里，抑或在廣播、電視上。它顯然是中國(guó)人家喻戶曉的一種傳統(tǒng)的幽

默形式。

9“俏皮話”不像滑稽劇那樣淺顯，它是因語(yǔ)言的誤用或誤解而引人發(fā)笑。我特別喜歡的一個(gè)例子是三位年長(zhǎng)的紳士在英國(guó)乘火車旅行的故事。當(dāng)火車慢慢停下來(lái)時(shí)，第一位紳士問道：“這是Wembley(溫布利)嗎？”“不，”第二位紳士說(shuō)：“是Thursday(星期四)。”“我也是，”第三位說(shuō)道，“讓我們下車喝杯啤酒吧。”我們知道上了年紀(jì)的人往往耳背，因此會(huì)把Wembley（溫布利）聽成了Wednesday（星期三），把Thursday（星期四）聽成了thirsty（渴了），這樣一來(lái)就為第三位老人的妙語(yǔ)做好了鋪墊。

10著名的中國(guó)漫畫家和幽默家丁聰便是一位俏皮話大師。在他的一幅幽默漫畫中，一位老師說(shuō)：“你為什么一字不改地抄別人的作業(yè)？”那位年輕的學(xué)生回答道：“我沒有一字不改地抄。我把作業(yè)上的名字改成自己的了。”在丁聰?shù)牧硪环?jīng)典漫畫里，一位生氣的父親問道：“告訴我，1加2等于幾？”兒子說(shuō)：“我不知道。”這位不耐煩的父親接著說(shuō)道：“比方說(shuō)，你、你媽媽和我，我們加起來(lái)一共是幾個(gè)，傻瓜？”兒子得意地回答道：“是三個(gè)傻瓜。” 這些故事無(wú)論是漫畫還是笑話，是由演滑稽劇的喜劇演員說(shuō)還是由搭檔的相聲演員講，都為各地人們所喜愛。人們喜愛這些有趣的故事，因?yàn)樗鼈冑N近現(xiàn)實(shí)生活，而且里面那些出人意料的妙語(yǔ)十分有趣。

11雙關(guān)語(yǔ)是一種更微妙的俏皮話。它使用的技巧是利用發(fā)音相似的詞或同一個(gè)詞的不同意思。有些批評(píng)家認(rèn)為雙關(guān)語(yǔ)是最低級(jí)的幽默，但我不同意這種觀點(diǎn)。雙關(guān)語(yǔ)與其他形式的幽默相比需要更細(xì)微、更巧妙的語(yǔ)言技巧；然而，簡(jiǎn)單的雙關(guān)語(yǔ)甚至很小的孩子也能利用。例如，謎語(yǔ)或腦筋急轉(zhuǎn)彎問題常使用雙關(guān)語(yǔ)做鋪墊、制造故事情節(jié)，而且更多地是用在妙語(yǔ)部分。雙關(guān)語(yǔ)是我最早懂得的幽默。記得大約在五歲時(shí)我聽到了下面這個(gè)謎語(yǔ)。一個(gè)人問：“什么東西整個(gè)兒是黑的、白的和紅的？”另外一個(gè)人通常猜不出來(lái)，于是問道：“我不猜了。是什么呀？”出謎語(yǔ)的人回答：“是報(bào)紙。”如果你知道在英語(yǔ)中“red（紅色）”和“read（讀）”的讀音一樣但意思完全不同，答案就很明顯了。

12DOUBLE ENTENDRES（法語(yǔ)中的“一語(yǔ)雙關(guān)”）是雙關(guān)語(yǔ)的特殊形式,其中的詞或短語(yǔ)有雙重意思。兩個(gè)意思往往很不相同，一個(gè)比較恰當(dāng)，另一個(gè)往往比較粗俗—但并不總是這樣。我喜歡那個(gè)關(guān)于一位中學(xué)教師和校長(zhǎng)因看見學(xué)生在學(xué)校操場(chǎng)上接吻而感到擔(dān)心的故事。故事并不過火。那位教師對(duì)學(xué)生們說(shuō)；“我和校長(zhǎng)已經(jīng)決定停止在學(xué)校操場(chǎng)上接吻。”聽到笑聲，她意識(shí)到她沒有把意思表達(dá)清楚，于是補(bǔ)充說(shuō)：“我的意思是不能再在我們的鼻子下面發(fā)生接吻這樣的事了。”當(dāng)然，這個(gè)解釋并沒有糾正她的第一句話，反而使這個(gè)笑話的雙重含義變得更加好笑。

13一些專業(yè)的幽默家認(rèn)為如今的幽默大多缺乏智慧，不夠巧妙。他們不喜歡在幽默中過多使用有色情意味或粗俗的語(yǔ)言，而且覺得大多數(shù)幽默家缺乏創(chuàng)造性。的確，現(xiàn)在有些幽默令人震驚，但我認(rèn)為這不是幽默的過錯(cuò)。幽默本身是活潑健康的，它還會(huì)繼續(xù)生存下去，只因?yàn)槊刻於加杏腥さ氖虑榘l(fā)生。一些有幽默感的人會(huì)看到聽到這些有趣的事情，并把它們編成妙趣橫生、令人開心的笑話和故事。

Unit 4關(guān)于創(chuàng)造力的培養(yǎng)——鼓勵(lì)孩子思考

1教育界和商業(yè)界的專家們說(shuō),具有創(chuàng)造性是通向光明前程的關(guān)鍵。本文將介紹一下學(xué)校和家長(zhǎng)如何才能鼓勵(lì)孩子發(fā)展這一至關(guān)重要的能力。

2如果1925年迪克?德魯聽從了他老板的意見，也許我們就不會(huì)有遮護(hù)膠帶這種用品 了。現(xiàn)在我們幾乎離不開它。德魯當(dāng)時(shí)就職于“明尼蘇達(dá)制造和礦業(yè)公司”，通常稱為3M公司。在工作中，他研制了一種用于膠帶有黏性那面的物質(zhì)，黏性很強(qiáng)，能使物體粘在一起。但是老板卻不讓他做進(jìn)一步的研究。最后德魯只好利用自己的時(shí)間改進(jìn)了這種膠帶。這種膠帶現(xiàn)已被人們廣泛使用。而他原來(lái)工作過的3M公司也從自己的失誤中吸取了教訓(xùn)：現(xiàn)在該公司鼓勵(lì)員工抽出15%的工作時(shí)間專門用來(lái)開動(dòng)腦筋搞創(chuàng)新。

3現(xiàn)在這種策略已被越來(lái)越多的公司所采用，而且全國(guó)各地的專家認(rèn)為，對(duì)待孩子也應(yīng)仿效這種做法，無(wú)論是在家里還是在學(xué)校。他們認(rèn)為，如果我們教育孩子進(jìn)行創(chuàng)造性思維，他們就能在明天的社會(huì)中更好地發(fā)揮作用。

4受益于創(chuàng)造性的不只限于音樂和藝術(shù)領(lǐng)域。能取得成功的學(xué)生和成人都是那些會(huì)尋求各種辦法解決問題的人。

5創(chuàng)造性并非與生俱來(lái)，也不一定就是高智慧的特征。一個(gè)人智力高并不意味著他必然能創(chuàng)造性地發(fā)揮才智。創(chuàng)造性是指能利用已有的資源想出新點(diǎn)子，而這些點(diǎn)子有助于解決某方面的問題。

6遺憾的是，學(xué)校還沒有想到要促使學(xué)生發(fā)揮創(chuàng)造性。許多教育者十分看重考試分?jǐn)?shù)，強(qiáng)調(diào)閱讀、寫作和數(shù)學(xué)能力，往往因追求正確的答案而犧牲了對(duì)創(chuàng)造性的培養(yǎng)。其結(jié)果是，孩子們能夠反饋所學(xué)的知識(shí)，卻不知道如何靈活地應(yīng)用知識(shí)。比如，他們可能熟記乘法表，卻不會(huì)用它來(lái)解決數(shù)學(xué)應(yīng)用題。

7然而，在有些學(xué)校里，教育者們正逐漸認(rèn)識(shí)到這一問題，并致力于研究能啟發(fā)學(xué)生創(chuàng)造性的新的教學(xué)方法。一些教師把基礎(chǔ)知識(shí)和要求學(xué)生發(fā)揮想象力的活動(dòng)結(jié)合起來(lái)。比如，教師不再簡(jiǎn)單地問學(xué)生哥倫布何時(shí)發(fā)現(xiàn)了新大陸，他們可能讓學(xué)生思考如果哥倫布首先到達(dá)的不是加勒比地區(qū)而是紐約，情況會(huì)是如何。要回答這一問題，學(xué)生必須應(yīng)用自己掌握的關(guān)于哥倫布、紐約和加勒比地區(qū)的知識(shí)。教師們認(rèn)為即便學(xué)生的回答會(huì)很可笑，也毫無(wú)關(guān)系，這也許是通向創(chuàng)造性的重要一步。專家認(rèn)為，在課堂以及在家里，必須允許孩子們有些荒唐的念頭。家長(zhǎng)和教師們則有責(zé)任和孩子共同努力，使那些念頭成為切實(shí)可行的建議。最好的辦法是通過提問來(lái)鼓勵(lì)孩子，同時(shí)對(duì)他們的想法和新點(diǎn)子表示贊賞。專家認(rèn)為必須創(chuàng)造一個(gè)可以自由發(fā)揮創(chuàng)造力的氛圍，一個(gè)尊重和贊賞而不是鄙視或不理會(huì)荒誕想法的環(huán)境。

8在家里，家長(zhǎng)可以做一些鼓勵(lì)孩子發(fā)揮創(chuàng)造力的事情。如果遇到合適的問題，家長(zhǎng)可以就該問題征求孩子的意見，讓他們參與決策。家長(zhǎng)可以幫助孩子了解不同的決策將會(huì)帶來(lái)的各種后果。家長(zhǎng)還應(yīng)鼓勵(lì)孩子大聲談?wù)撍麄冋谧龅氖虑椤Ｋ季S能力和語(yǔ)言能力是緊密相關(guān)的。大聲地談?wù)撚兄谔岣哒Z(yǔ)言能力和思維能力。

9具有幽默感對(duì)于開發(fā)孩子的創(chuàng)造力也非常重要。當(dāng)家長(zhǎng)表現(xiàn)出幽默時(shí)，孩子們就看到了最地道的創(chuàng)造性。從本質(zhì)上看，幽默跨越了常規(guī)界限，打破了固有模式。要?jiǎng)?chuàng)造往往也得如此。給孩子一些選擇的余地也很重要。應(yīng)該允許孩子自己做決定并清楚其后果，要讓孩子從盡可能早的年齡開始這樣做。做決定有助于培養(yǎng)思維能力，即便只是在午餐的兩種食物的選擇上做決定也行。隨著孩子慢慢長(zhǎng)大，家長(zhǎng)應(yīng)讓孩子自己做主支配時(shí)間或金錢；當(dāng)他們作出錯(cuò)誤的決定時(shí)，不要不假思索地給予過多的幫助。這種做法可能會(huì)使孩子迷惑不解，但這沒有關(guān)系。因?yàn)楦挥袆?chuàng)造力的人有很強(qiáng)的動(dòng)力，使他們能夠從混亂中創(chuàng)造秩序。這是他們的一個(gè)最重要的特點(diǎn)。

Unit 6風(fēng)險(xiǎn)與你

1在說(shuō)不定的某個(gè)時(shí)候，我們大家都曾充當(dāng)過疑病癥患者的角色,只憑一些輕微的癥狀便懷疑自己得了某種可怕的病。有的人只要一聽說(shuō)一種新的疾病，就會(huì)去檢查，看自己是否可能患了這種病。然而，對(duì)疾病的恐懼并非我們唯一的恐懼。同樣，患病的危險(xiǎn)也并非我們唯一會(huì)遇上的危險(xiǎn)。現(xiàn)代生活中充滿了各種各樣的威脅，諸如對(duì)我們生命的威脅，對(duì)我們平和心境的威脅，對(duì)我們家人的威脅，對(duì)我們未來(lái)的威脅。從而產(chǎn)生了好些問題，我們不得不問自己：我買的食品安全嗎？給孩子們的玩具會(huì)傷害他們嗎？我們家的人是不是不該吃熏肉？我度假時(shí)會(huì)不會(huì)遭搶劫？我們的疑慮就無(wú)休止地增加。對(duì)生活中風(fēng)險(xiǎn)的擔(dān)憂與疑病癥有相似之處；二者的恐懼或憂慮皆起因于信息不全面。但二者之間也存在一個(gè)明顯的差別。疑病癥患者通常可以求助于醫(yī)生，以便澄清疑慮——要么你得了你所懷疑的疾病，要么你沒得。但當(dāng)涉及到其它形式的風(fēng)險(xiǎn)時(shí)，事情就要困難得多，因?yàn)閷?duì)許多風(fēng)險(xiǎn)來(lái)說(shuō)，情況并不那么簡(jiǎn)單。風(fēng)險(xiǎn)幾乎總是一個(gè)可能性的問題而無(wú)確定性可言。你也許會(huì)問：“我該不該系安全帶？”如果你坐的車要與其它車正面相撞，那當(dāng)然該系安全帶。倘若你的車側(cè)面被撞，結(jié)果你被困在車?yán)铮忠虬踩珟аb置遭破壞而無(wú)法掙脫，那怎么辦呢？這是否意味著你該再花些錢在車內(nèi)安一個(gè)保險(xiǎn)氣袋呢？同樣，在正面相撞的情況下，保險(xiǎn)氣袋完全可以救你一命。但是，萬(wàn)一正當(dāng)你在高速公路上開車時(shí)，保險(xiǎn)氣袋突然意外充氣膨脹，從而導(dǎo)致了本來(lái)絕不會(huì)發(fā)生的事故，那又該如何是好？上面說(shuō)的這一切，只是從另一角度說(shuō)明我們所做的事沒有一件是百分之百安全的。有些風(fēng)險(xiǎn)——常常是潛在的重大風(fēng)險(xiǎn)——與我們的每個(gè)業(yè)余愛好、所做的每項(xiàng)工作、所吃的每種食物有關(guān)，換句話說(shuō)，與所進(jìn)行的任何活動(dòng)有關(guān)。但我們又不能，也不該因危險(xiǎn)存在于我們將要做的每件事，而變成戰(zhàn)戰(zhàn)兢兢的神經(jīng)癥患者。有些活動(dòng)是比其它活動(dòng)更危險(xiǎn)。關(guān)鍵在于要讓自己了解相應(yīng)的風(fēng)險(xiǎn)，然后相機(jī)行事。例如，兩車相撞時(shí)，大車總的說(shuō)來(lái)要比小車安全些。可究竟能安全多少呢？答案是這樣：在一起嚴(yán)重的車禍中坐小車喪生的可能性是坐大車的兩倍左右。然而，大車通常比小車貴（并且消耗更多的汽油，由此給環(huán)境帶來(lái)了更大的風(fēng)險(xiǎn)！）。那么我們?cè)撛鯓哟_定什么時(shí)候值得為降低風(fēng)險(xiǎn)增加花費(fèi)呢？例如，避免風(fēng)險(xiǎn)最保險(xiǎn)的做法也許是去買一輛坦克或裝甲車，從而把撞車時(shí)死亡或受傷的風(fēng)險(xiǎn)降到最小。然而，即便你買得起，這筆額外的費(fèi)用以及忍受坦克或裝甲車所帶來(lái)的不便是否值得呢？在我們尚不知所涉及的風(fēng)險(xiǎn)程度之前，我們還無(wú)法回答這些問題。那么，我們?cè)撊绾稳ズ饬匡L(fēng)險(xiǎn)程度呢？有些人似乎認(rèn)為答案只不過是一個(gè)簡(jiǎn)單的數(shù)字。例如，我們知道每年大約有25,000人死于車禍。相比之下，每年只有大約300人死于礦山事故和災(zāi)難。這難道就意味著乘坐汽車要比采礦危險(xiǎn)得多嗎？未必。事實(shí)是，在美國(guó)每年大約有兩億人經(jīng)常性地以車代步；而大概只有70萬(wàn)人從事采礦作業(yè)。我們?cè)u(píng)估一種風(fēng)險(xiǎn)時(shí)，所需要的有關(guān)數(shù)字是一個(gè)比率或分?jǐn)?shù)。該分?jǐn)?shù)的分子告訴我們?cè)谀硞€(gè)特定時(shí)期由于從事某種特定活動(dòng)而喪生或受傷的人數(shù)；其分母告訴我們?cè)谶@一時(shí)期從事這種活動(dòng)的總?cè)藬?shù)。這樣，所有的風(fēng)險(xiǎn)程度都是由比率或分?jǐn)?shù)表示，其大小介于0（無(wú)風(fēng)險(xiǎn)）到1（完全風(fēng)險(xiǎn)）之間。通過把所有風(fēng)險(xiǎn)都簡(jiǎn)化為這種比率或分?jǐn)?shù)，我們便可以開始比較不同種類的風(fēng)險(xiǎn)，如比較

采礦與乘坐汽車。這個(gè)比率越大，也就是說(shuō)它越接近1，那么有關(guān)活動(dòng)的風(fēng)險(xiǎn)就越大。在剛才討論的例子中，我們可以用每一活動(dòng)中死亡的人數(shù)除以參與該活動(dòng)的總?cè)藬?shù)，從而找出汽車旅行與采煤的相對(duì)安全性。此處，我們可以很清楚地看到，乘坐汽車旅行的風(fēng)險(xiǎn)是每一萬(wàn)人中大約有一人喪生；而就采礦而言，其危險(xiǎn)程度是每一萬(wàn)礦工中大約有四人死亡。所以，盡管在車禍中喪生的人遠(yuǎn)比采礦要多，其實(shí)后者的風(fēng)險(xiǎn)是前者的四倍。這些比率使我們能夠?qū)敛幌喔傻幕顒?dòng)或情形的危險(xiǎn)性加以比較，即便差別如蘋果與橘子那樣大也能比較。如果你反對(duì)冒險(xiǎn)，你就會(huì)選擇風(fēng)險(xiǎn)比率較小的活動(dòng)。如果你無(wú)所畏懼，那么你往往會(huì)對(duì)高比率不太在乎，除非它們大得令人難以承受。我們一旦明白了風(fēng)險(xiǎn)是永遠(yuǎn)無(wú)法從任何情況中完全去除的，因而就沒有絕對(duì)安全的事，我們也就會(huì)明白問題的關(guān)鍵不是要徹底避免風(fēng)險(xiǎn)，而是要理智地管理風(fēng)險(xiǎn)。風(fēng)險(xiǎn)管理需要兩大要素：常識(shí)以及與我們可能要承擔(dān)的風(fēng)險(xiǎn)的性質(zhì)和程度相關(guān)的信息。

unit7

我們這些教師對(duì)于在你們身上取得的教育成就一點(diǎn)都不感到自豪。

我們培養(yǎng)你們?nèi)ミm應(yīng)的是一個(gè)根本不存在的世界——事實(shí)上也是不可能存在的。在這里度過的四年時(shí)間里，你們一直以為失敗是不會(huì)留下任何記錄的。

要是學(xué)得不好，一個(gè)最省事的辦法就是中途退出（不修這門課），在布朗大學(xué)你們學(xué)會(huì)了這一點(diǎn)。

但是，從現(xiàn)在開始，在你們要涉足的世界里，失敗是要給你留下疤痕的。

知難而退也會(huì)使你變成另一個(gè)人。走出布朗，知難而退的人絕不是英雄。

你們可以跟我們爭(zhēng)辯，說(shuō)服我們?yōu)槭裁茨銈兊腻e(cuò)誤不是錯(cuò)誤，為什么平庸的作業(yè)是優(yōu)秀的，為什么你們會(huì)對(duì)普普通通并不出色的課堂報(bào)告感到驕傲。

回想一下，畢竟你們中的大多數(shù)人在你們所學(xué)的大部分課程中都得了高分。

因此，在這里分?jǐn)?shù)并不能作為區(qū)分優(yōu)秀學(xué)生與學(xué)業(yè)平平的學(xué)生的依據(jù)。

但是，今后，在你們所要去的世界里，你們最好不要為自己的錯(cuò)誤辯護(hù)，而應(yīng)該從中吸取教訓(xùn)。

假如你們要求得到你們不該得到的表?yè)P(yáng)，詆毀那些不給你們表?yè)P(yáng)的人，這是不明智的做法。多年來(lái)，我們創(chuàng)造了一個(gè)完全寬容的世界。這里所要求于你們的僅僅是一點(diǎn)微不足道的努力。當(dāng)你們沒有按約定的時(shí)間赴約時(shí)，我們就再約時(shí)間。當(dāng)你們沒有按期交作業(yè)時(shí)，我們裝作不在乎。

更糟糕的是，當(dāng)你們的言談枯燥無(wú)味時(shí)，我們卻裝作你們說(shuō)的是重要的事情；當(dāng)你們喋喋不休、不知所云時(shí)，我們認(rèn)真傾聽，似乎你們說(shuō)的東西事關(guān)重大；

當(dāng)你們把根本沒有花心思寫的作業(yè)扔到我們桌上時(shí)，我們不僅拜讀，甚至批改給評(píng)語(yǔ)，好像值得為你們這樣做似的。

當(dāng)你們犯傻時(shí)，我們裝作你們聰明過人；當(dāng)你們老生常談、毫無(wú)想象力、平平淡淡時(shí)，我們

卻裝作像在聽什么美妙絕倫的新鮮事情一樣；

當(dāng)你們要不勞而獲時(shí)，我們拱手奉上。所有這一切究竟是為了什么？

對(duì)這一切盡管你們可以想入非非，但我們決不是因?yàn)橄胍懩銈兊臍g心，而是因?yàn)槲覀儾幌胱屇銈儊?lái)啰唆。一個(gè)簡(jiǎn)單的辦法就是作假：微笑，讓你們輕輕松松都得B。

在這一類的演說(shuō)中人們往往習(xí)慣于引用，在此讓我來(lái)引用一個(gè)你們從來(lái)沒有聽說(shuō)過的人的話，這個(gè)人是拉特格斯大學(xué)的卡特·A.丹尼爾教授。

他說(shuō)：“大學(xué)毀了你們，讓你們閱讀那些不值得一讀的論文，聽那些不值得一聽的評(píng)論，甚至要去尊重那些無(wú)所事事、孤陋寡聞、極不文明的人。

為了教育，我們過去不得不這樣做，但是今后不會(huì)有人再這樣做了。

在過去的50年中，大學(xué)使你們喪失了得到充分培養(yǎng)的機(jī)會(huì)。

由于大學(xué)成了一個(gè)輕松、自由、包容、體貼、舒適、充滿樂趣、好玩的地方，它沒有對(duì)你們盡到責(zé)任。但愿你們今后好運(yùn)。”

這就是為什么，在今天進(jìn)行畢業(yè)典禮之際，我們沒有任何可引以自豪的東西。

哦，對(duì)了，還有一點(diǎn)。盡量不要像對(duì)待我們那樣去對(duì)待你們的同事和老板。

我的意思是，當(dāng)他們把你們想要但不是你們應(yīng)得的東西給了你們時(shí)，要善待他們，不要侮辱他們，不要在他們身上重演你們與父母之間的那種糟糕的關(guān)系。

這一切，我們也都忍受了。

正如我剛才所說(shuō)的，這不是為了討你們的歡心。

有一些年輕人只能在同齡人的眼中找到自我，是一些愚昧無(wú)知的人，竟然膚淺到以為教授們關(guān)心的不是教育，而是自己的人緣。實(shí)際上，很少有教授在乎這類年輕人是否喜歡他們。我們?nèi)萑踢@一切，只是為了擺脫你們。摒棄我們?cè)诮虒W(xué)中給你們?cè)斐傻倪@些假象，投身到真實(shí)的生活中去吧。