河海大学研究生英语课文Unit-1-9-及翻译(中英对照版)-

Unit1GhostsforTea'

Ten

pence

for

a

view

over

the

bay'

.

said

the

old

man

with

the

telescope.

'Lovely

clear

morning.

Have

a

look

at

the

old

lighthouse

and

the

remains

of

the

great

shipwreck

of

1935.'

十便士看一次海湾风光，”那个带着一架望远镜的老头说道：“多么晴朗美丽的早晨。请来看看那古老的灯塔和1935年失事的大轮船残骸吧。”

Ten

pence

was

sheer

robbery,

but

the

view

was

certainly

magnificent.

要十便士简直是敲诈勒索，可是海湾的景色确实壮丽。

Cliffs

stretched

into

the

distance,

sparkling

waves

whipped

by

the

wind

were

unrolling

on

to

the

beach,

and

a

few

yachts,

with

creamy-white

sails,

were

curving

and

dodging

gracefully

on

the

sea

.

Just

below,

a

flock

of

seagulls

were

screaming

at

one

another

as

they

twisted

and

glided

over

the

water.

A

mile

out

to

sea,

the

old

lighthouse

stood

on

a

stone

platform

on

the

rocks,

which

were

being

greedily

licked

by

the

waves.

In

no

way

indeed

did

I

grudge

my

money.

As

I

directed

the

telescope

towards

the

lighthouse,

the

man

beside

me

tapped

my

wrist.

峭壁向远方伸展，海风激起的阵阵波浪泛着白花，冲上海滩。海面上几艘游艇张着乳白色的风帆优雅地避开浪头蜿蜓前进。山崖下面，一群海鸥相互叫唤着，在海面上盘旋飞翔。离岸一英里处，在海浪贪婪地吮舔着的岩岸上，那座古老的灯塔矗立在一座石头平台上。说实话，我毫不吝惜那几个钱。当我把望远镜转朝灯塔时，站在我身旁的那个老头拍了拍我的手腕。

'

Have

you

heard

about

the

terrible

tragedy

that

occurred

there

in

that

lighthouse?'

he

asked

in

a

hushed

whisper.

'I

imagine

there

may

be

plenty

of

legends

attached

to

such

a

dramatic-looking

place'

,

I

suggested.

“您听过在那座灯塔里发生的一起骇人听闻的惨案吗?”他压低了嗓声对我说。

“我想这个地方看起来非常富有戏剧性，有关它的传说一定不少，”我说。

'It's

no

legend'

,

declared

the

old

man.'My

father

knew

the

two

men

involved.

It

all

took

place

fifty

years

ago

to-day.

Let

me

tell

you.

His

voice

seemed

to

grow

deeper

and

more

dramatic.

“这可不是传说，”那老头郑重其事地说。“我父亲认识那起惨案的两个当事人。一切都发生在50年前的今天。让我说给您听听吧。”

他的声音似乎变得更低沉、更富有戏剧性了。

'For

a

whole

week

that

lighthouse

had

been

isolated

by

storms'

,

he

began,

'with

terrifying

seas

surging

and

crashing

over

the

rocks.

People

on

shore

were

anxious

about

the

two

men

working

there.

They'd

been

on

the

best

of

terms

until

two

or

three

weeks

before,

when

they

had

quarrelled

over

cards

in

the

village

inn.

Martin

had

accused

Blake

of

cheating.

Blake

had

vowed

to

avenge

the

insult

to

his

honour.

But

thanks

to

the

wise

advice

of

a

man

they

both

respected,

they

apologised

to

each

other,

and

soon

seemed

to

have

got

over

their

disagreement.

But

some

slight

resentment

and

bitterness

remained.

and

it

was

feared

that

the

strain

of

continued

isolation

and

rough

weather

might

affect

their

nerves,

though,

needless

to

say,

their

friends

had

no

idea

how

serious

the

consequences

would

be.

“整整一个礼拜，风暴困住了那座灯塔，”他开始说。

“咆啸的大海波涛汹涌，海浪拍打着岩石，轰然作响。岸上的人们十分担心在那儿工作的两个人。他们俩是多年的挚友，但在两三个礼拜前，他们在乡村酒店里玩牌时吵了一架。马丁指责布莱克打牌时耍赖，布莱克则发誓要对侮辱他人格的不实之辞进行报复。多亏一位他们俩都尊敬的人好言相劝，他们才互相道了歉，并以乎很快地结束了他们之间的不快。不过各自心里还有些怨恨。因此，人们担心长时间与世隔绝所造成的极度紧张和恶劣的天气会使他们俩神经过敏，尽管两人的朋友们不消说还根本没意识到后果会有多么严重。”

'Fifty

years

ago

to-night,

no

light

appeared

in

the

tower,

and

only

at

two

o'clock

in

the

morning

did

the

beam

suddenly

start

to

flash

out

its

warning

again.

'The

next

morning

the

light

was

still

visible.

The

storm

had

almost

blown

itself

out,

so

a

relief

boat

set

out

to

investigate.

A

grim

discovery

awaited

the

crew

.

The

men's

living-room

was

in

a

horrifying

state.

The

table

was

over-turned:

a

pack

of

playing

cards

was

scattered

everywhere:

bloodstains

splashed

the

floor.

The

relief

men

climbed

the

winding

stair

to

the

lantern

room

and

there

discovered

Martin's

body,

crouched

beside

the

burning

lamp.

He

had

been

stabbed

and

was

dead.

Two

days

later,

Blake's

body

was

washed

up.

scratched,

bruised,

and

terribly

injured.

“离今50年前的那个晚上，灯塔上没有出现灯光，直到凌晨两点钟左右才有一束灯光突然发出警告信号。“第二天早上，灯光依然可见。风暴已经平息了，人们派出一条救生船前去查看情况。等待人们的却是一个不忍目睹的场面——马丁和布莱克的起居室一片骇人景象，桌子翻倒在地，一副牌散得到处都是，地板上溅满了血迹。营救人员爬上旋梯来到灯塔间，在那儿发现了马丁的尸体蜷缩在仍然亮着的灯旁。他是被戳死的。两天后，布莱克的尸体被潮水冲了上来，他身上划破多处，浑身青肿，伤得不轻。

'

Only

then

could

we

really

start

guessing

what

had

happened.

This

great

tragedy

could

only

have

been

due

to

a

renewal

of

their

quarrel.

Bored

and

depressed

as

a

result

of

their

isolation,

Martin

and

Blake

must

have

started

to

play

cards.

Again

suspecting

cheating,

Martin

had

accused

his

former

friend

of

dishonesty;

a

fight

had

broken

out

and

Blake

had

seized

his

knife.

In

a

fit

of

madness

he

had

attacked

his

companion,

who

had

fallen

mortally

wounded.

Then,

appalled

by

what

he

had

done,

the

loneliness,

the

battering

of

wind

and

waves,

Blake

had

rushed

to

the

parapet

and

flung

himself

on

to

the

rocks

below,

where

the

sea

had

claimed

him.

“我们只是在那时才猜测到究竟发生了什么事。这场大惨剧只是由于他们俩再次争吵而引起的。他们准是因为与世隔绝而心烦意孔，于是开始玩牌。马丁又怀疑布莱克耍赖，指责这位原先的朋友不老实。接着一场格斗发生了，布莱克一把操起刀子，在一阵狂怒之下向他的伙伴刺去，马丁受了致命伤而倒下。布莱克被自己的行为惊呆了。他受不了这里的孤独寂寞以及风浪的拍击声，于是狂奔到栏杆边纵身投向下面的岩石。接着大海吞噬了他。

'But

Martin

was

still

alive.

Hours

later,

after

darkness

had

fallen,

he

had

recovered

consciousness.

He

remembered

his

job

of

lighting

the

lamp;

suffering

intense

pain,

the

poor

wretch

crawled

slowly

up

the

winding

staircase,

dragging

himself

from

step

to

step

till

he

got

to

the

lantern.

At

his

last

gasp

he

managed

to

light

this

before

finally

collapsing.

“但当时马丁还活着。过了几小时，也就是在天色暗下来以后，他苏醒过来，想起了自己点灯的职责。于是，可怜的马丁忍着剧痛，慢慢地爬上旋梯，一步一步地爬到灯前。用最后剩下的一口气，他点亮了灯塔，然后倒下。

'For

years

afterwards

it

was

said

that

the

lighthouse

was

haunted,

and,

owing

to

these

stories,

they

didn't

have

any

applicants

for

the

job

of

lighthouse-keeper

from

among

the

superstitious

local

inhabitants.

And

now

they

say

that

on

every

anniversary

of

that

day,

especially

when

the

sea

is

rough,

you

can

stand

in

the

living-room,

hear

the

cards

failing

and

the

sound

of

angry

cries,

see

the

flash

of

a

blade,

and

then

glimpse

a

figure

rushing

to

the

parapet.

And

then

you

hear

the

slow

dragging

of

a

body

from

step

to

step

towards

the

room

above.

“数年后，据说那座灯塔闹鬼了。就因为这些传说，当地迷信的居民中没有人愿意接替做灯塔管理员。如今人们都说，每年到出事的那一天，尤其是当海上风急浪高的时候，人们站在起居室里就能听到摔牌声和怒吼声，就能看到刀刃的寒光，还会瞥见一个人影奔向栏杆，然后听到一个人缓慢地向塔顶爬去。”

'The

old

man

paused

and

I

turned

to

go.

'By

the

way',

he

added,

'have

you

any

free

time

this

afternoon?

If

so,

why

don't

you

have

tea

in

the

lighthouse?

We

are

putting

on

a

special

boat

trip

to-day.

We're

charging

a

pound.

And

my

brother,

who

bought

the

old

lighthouse

when

they

built

the

new

one

just

on

the

point,

can

serve

very

good

teas

there

-

included

in

the

price

of

the

boat

trip-a

bargain,

considering

the

problem

of

obtaining

the

food.

And

if

you

are

at

all

sensitive

to

the

supernatural,

you're

likely

to

have

an

unusual,

perhaps

an

uncanny

experience

there.

老头停了停，我转身欲走。

“对了，”他又开口了，“今天下午您有空吗?要是有空，干吗不到那座灯塔去喝杯茶?今天我们开专船，收费一镑，人们在原址建造了一座新灯塔，我兄弟买下了那座旧的。他能沏好茶——茶钱都算在船费里了——价钱公道，要知道搞到食品是很费事的。如果您对鬼之类的神奇东西有那么一点儿兴趣的话，这可能是一次不寻常的，大概还是不可思议的经历呢。”

I

eyed

him

appreciatively.

'You're

wasting

your

talents',

I

said.

'You

should

have

been

a

fiction

writer.

我以赏识的目光打量了他一下说：“您真是在浪费您的才能。您应该当个小说家。”

'You

don't

believe

it?

exclaimed

the

old

man

indignantly.

'I'd

find

it

a

job,'

I

answered.

'

My

father,

Henry

Cox,

started

as

keeper

of

that

lighthouse

fifty-

two

years

ago,

and

he

and

Jim

Dowley,

now

retired

on

a

pension,

were

in

charge

for

ten

years.

Come

and

see

my

dad

one

day

with

that

tale;

he'd

enjoy

it'

.

But

the

old

man

had

already

turned

his

attention

to

a

more

likely

client.

“很难相信，”我回答说。“我父亲叫亨利??科克斯，52

年前就开始在那里当灯塔管理员，现在他和吉姆??道利都已退休拿养老金。他们一起看守灯塔有十年之久。哪天您不妨去看看我的父亲，并把故事讲给他听，他一定会欣赏的。”

但老头已把注意力转向一个更有可能上当的顾客身上去了。Unit2IndividualsandMassesA

man

or

woman

makes

direct

contact

with

society

in

two

ways:

as

a

member

of

some

familial,

professional

or

religious

group,

or

as

a

member

of

a

crowd.

Groups

are

capable

of

being

as

moral

and

intelligent

as

the

individuals

who

form

them;

a

crowd

is

chaotic,

has

no

purpose

of

its

own

and

is

capable

of

anything

except

intelligent

action

and

realistic

thinking.

Assembled

in

a

crowd,

people

lose

their

powers

of

reasoning

and

their

capacity

for

moral

choice.

Their

suggestibility

is

increased

to

the

point

where

they

cease

to

have

any

judgement

or

will

of

their

own.

They

become

very

excitable,

they

lose

all

sense

of

individual

or

collective

responsibility,

they

are

subject

to

sudden

excesses

of

rage,

enthusiasm

and

panic.

In

a

word,

a

man

in

a

crowd

behaves

as

though

he

had

swallowed

a

large

dose

of

some

powerful

intoxicant.

He

is

a

victim

of

what

I

have

called'

herd-poisoning'.

Like

alcohol,

herd-

poison

is

an

active,

extravagant

drug.

The

crowd-intoxicated

individual

escapes

from

responsibility,

intelligence

and

morality

into

a

kind

of

frantic,

animal

mindlessness.

一个人通过以下两种方式与社会直接接触：作为某个家庭、职业或宗教组织的成员，或者仅仅是隶属于某个群体。一个组织所表现出来的智慧和道义是与其成员的一致的，而一个群体却是无秩序的，没有特定的目的并且无法进行明智的行为和现实性的思考。在一个群体里，人们失去了用逻辑思维来推论和选择对与错的能力，取而代之的是那个群体的集体思维的选择。他们因此也变得极为亢奋，将作为个人和大众的责任全都抛之脑后，易受到意想不到的过多怒气、狂热以及恐惧而极度情绪化。总之，一个人身处某个群体里就好像吃了大量的烈性致醉药物，他自己便是这种有毒药物的牺牲品。和酒精一样，这种药物能使人兴奋，并且是极度兴奋。被这种群体药物麻醉的人逃避责任，不愿动脑子，失去道德感，变得和疯子、动物没两样。

Reading

is

a

private,

not

a

collective

activity.

The

writer

speaks

only

to

individuals,

sitting

by

themselves

in

a

state

of

normal

sobriety.

The

orator

speaks

to

masses

of

individuals,

already

well-primed

with

herd-poison.

They

are

at

his

mercy

and,

if

he

knows

his

business,

he

can

do

what

he

likes

with

them.

阅读是一种个人而不是集体的思维活动。作者叙述的对象是处于清醒状态的个人，而演讲家讲演的对象是由一个个被麻醉的个人组成的群体。这个群体已经处在他的控制当中，如果他知道这种情况的话，如果他愿意的话他可以随意的煽动这些人。

Unlike

the

masses,

intellectuals

have

a

taste

for

rationality

and

an

interest

in

facts.

Their

critical

habit

of

mind

makes

them

resistant

to

the

kind

of

propaganda

that

works

so

well

on

the

majority.

Intellectuals

are

the

kind

of

people

who

demand

evidence

and

are

shocked

by

logical

inconsistencies

and

fallacies.

They

regard

over-simplification

as

the

original

sin

of

the

mind

and

have

no

use

for

the

slogans,

the

unqualified

assertions

and

sweeping

generalizations

which

are

the

propagandist's

stock-in-

trade.

和大多数人不一样，知识分子崇尚理性，讲究事实。对大多数人都有影响的宣传在他们这失去了应有的效果便是得益于这种思维方式。知识分子就是这么一些注重证据以及对逻辑的不一致与欺骗性感到震惊的人。他们认为过于简单化是思想的原罪，标语、毫无道理的断言和大量的概括性用语等宣传家们常用的伎俩对他们毫无作用。

Philosophy

teaches

us

to

feel

uncertain

about

the

things

that

seem

to

us

self-evident.

Propaganda,

on

the

other

hand,

teaches

us

to

accept

as

self-evident

matters

about

which

itwould

be

reasonable

to

suspend

our

judgement

or

to

feel

doubt.Thepropagandist

must

therefore

be

consistently

dogmatic.

All

his

statements

are

made

without

qualifications.

There

are

no

greys

in

his

picture

of

the

world;

everything

is

either

diabolically

black

or

celestially

white.

He

must

never

admit

that

he

might

be

wrong

or

that

people

with

a

different

point

of

view

might

be

even

partially

right.

Opponents

should

not

be

argued

with;

they

should

be

attacked,

shouted

down,

or

if

they

become

too

much

of

a

nuisance,

liquidated.

哲学告诉我们要对那些不证自明的事情进行怀疑。而宣传家们却恰恰相反，他们教我们要无条件的接受这些本应该受到质疑东西。因此他们是始终如一的教条主义分子，说的话都是不允许他人质疑的。在他们的世界里，只存在邪恶的黑色和崇高的白色而没有处于中间的灰色。他们从不承认自己有一点点的错误，也决不会认为别人有部分是对的，更不会和对手讲道理，只会用蛮力对对手进行攻击压制，一旦他们感到这些反对者太过讨厌就把这些人终结了。

Virtue

and

intelligence

belong

to

human

beings

as

individuals

freely

associating

with

other

individuals

in

small

groups.

So

do

sin

and

stupidity.

But

the

subhuman

mindlessness

to

which

the

demagogue

makes

his

appeal,

the

moral

imbecility

on

which

he

relies

when

he

goads

his

victims

into

action,

are

characteristic

not

of

men

and

women

as

individuals,

but

of

men

and

women

in

masses.

Mindlessness

and

moral

idiocy

are

not

characteristically

human

attributes;

they

are

symptoms

of

herd-poisoning.

In

all

the

world's

higher

religions,

salvation

and

enlightenment

are

for

individuals.

The

kingdom

of

heaven

is

within

the

mind

of

a

person,

not

within

the

collective

mindlessness

of

a

crowd.

在小组织里，人与人作为个体而进行自由交往时美德和智慧就会成为他们个人的特点，罪孽和愚钝也是一样。但是煽动分子经常依靠的低人类的盲目和他们进行煽动时所凭借的被煽动者的道德障碍是人在群体里表现的特征而不是人本身的特征。盲目和道德障碍不是人的本性，而是被药物麻醉后的症状。在世界所有有更高宗教信仰的地区，超度和启蒙的对象都是个人。因知道上帝而获得的安详和快乐只会存在于个人的心里，而不是集体无知的群体里。

In

an

age

of

accelerating

over-population,

of

accelerating

over-organization

and

ever

more

efficient

means

of

mass

communication,

how

can

we

preserve

the

integrity

and

reassert

the

value

of

the

human

individual?

This

is

a

question

that

can

still

be

asked

and

perhaps

effectively

answered.

A

generation

from

now

it

may

be

too

late

to

find

an

answer

and

perhaps

impossible,

in

the

stifling

collective

climate

of

that

future

time,

even

to

ask

the

question.

在一个人口和社会组织急剧膨胀以及公众交流方式前所未有多的年代，我们要如何保护人类个体的完整性，重申人类个体的价值呢？这是一个仍需解答的也是一直被深刻探询的问题。也许等到下一代即使找到答案也为时过晚，也许在那样一个集体气候极为浓重的年代就是连问这个问题也变的不可能了。

在这个人口不断膨胀，组织不断增多，大众交流越来越便利时代，个人应该如何保持正直，坚定个人信仰？这个问题仍然悬而未决，或许有人提出了有效的回答。或许一代人解决不了，或许在将来令人窒息的大众氛围下这种问题都不能提出来。Unit3OnFriendshipFew

Americans

stay

put

for

a

lifetime.

We

move

from

town

to

city

to

suburb,

from

high

school

to

college

in

a

different

state,

from

a

job

in

one

region

to

a

better

job

elsewhere,

from

the

home

where

we

raise

our

children

to

the

home

where

we

plan

to

live

in

retirement.

With

each

move

we

are

forever

making

new

friends,

who

become

part

of

our

new

life

at

that

time.

很少有美国人留下来了一生。

我们从郊区小镇到城市，从高中到大学在不同的状态，从工作在一个地区的一个更好的工作在其他地方，从家中，我们提出我们的孩子的家中，我们计划在退休后的生活。

随着每个动作我们永远是结交新朋友，谁成为我们当时的新生活锅。

For

many

of

us

the

summer

is

a

special

time

for

forming

new

friendships.

Today

millions

of

Americans

vacation

abroad,

and

they

go

not

only

to

see

new

sights

but

also

-

in

those

places

where

they

do

not

feel

too

strange

-

with

the

hope

of

meeting

new

people.

No

one

really

expects

a

vacation

trip

to

produce

a

close

friend.

But

surely

the

beginning

of

a

friendship

is

possible?

Surely

in

every

country

people

value

friendship?

对于我们许多人的夏季是一个特殊的时间形成新的友谊。

今天，数百万美国人和他们去国外度假不仅要看到新的景点，而且在那些地方，他们并不觉得太陌生了迎接新人们希望的。

没有人真的需要一个假期旅行产生一种亲密的朋友。

但肯定是一个友谊的开始是可能的？

当然每个国家的人民珍视友谊？

They

do.

The

difficulty

when

strangers

from

two

countries

meet

is

not

a

lack

of

appreciation

of

friendship

but

different

expectations

about

what

constitutes

friendship

and

how

it

comes

into

being.

In

those

European

countries

that

Americans

are

most

likely

to

visit,

friendship

is

quite

sharply

distinguished

from

other,

more

casual

relations,

and

is

differently

related

to

family

life

.For

a

Frenchman,

a

German

or

an

Englishman

friendship

is

usually

more

particularized

and

carries

a

heavier

burden

of

commitment

.

他们做的。

困难时，来自两个国家的陌生人见面，是不是缺少的友谊表示赞赏，但对什么是友谊，它是如何得来的不同的期望。

在这些美国人是最有可能访问欧洲国家，友谊是很明显区别于其他，更休闲的关系，是有不同的家庭生活有关。

对于法国人，德国人或是英国人的友谊通常更具体且带有较重的负担的承诺。

But

as

we

use

the

word,

"friend"

can

be

applied

to

a

wide

range

of

relationships

-

to

someone

one

has

known

for

a

few

weeks

in

a

new

place,

to

a

close

business

associate,

to

a

childhood

playmate,

to

a

man

or

woman,

to

a

trusted

confidant.

There

are

real

differences

among

these

relations

for

Americans

-

a

friendship

may

be

superficial,

casual,

situational

or

deep

and

enduring.

But

to

a

European,

who

sees

only

our

surface

behavior,

the

differences

are

not

clear.但是，正如我们用一个词，“朋友”可以应用到广泛的关系到一个人一个人知道了好几个星期在一个新地方，在密切的业务联系，在童年的玩伴，一个男人或女人到一个值得信赖的知己。

这些关系之间存在着真正的差异，美国人，可能是肤浅的友谊，休闲，情景或深刻而持久的。

但对一个欧洲人，谁只看到我们的表面行为，区别不明确。

As

they

see

it,

people

known

and

accepted

temporarily,

casually,

flow

in

and

out

of

Americans'

homes

with

little

ceremony

and

often

with

little

personal

commitment.

They

may

be

parents

of

the

children's

friends,

house

guests

of

neighbors,

members

of

a

committee,

business

associates

from

another

town

or

even

another

country.

Coming

as

a

guest

into

an

American

home,

the

European

visitor

finds

no

visible

landmarks.

The

atmosphere

is

relaxed.

Most

people,

old

and

young,

are

called

by

first

names.

当他们看到它，人们已知的和暂时接受，随便，流入和美国人的家庭出现许多小仪式，并经常与一些个人承诺。

他们可能是孩子们的朋友的父母，邻居家里的客人，一个委员会的成员，从其他城市甚至另一个国家的商业伙伴。

作为进入美国的家里做客的到来，欧洲游客没有发现明显的地标。

气氛是轻松的。

大多数人，老的少的，被称为首先名字。

Who,

then,

is

friend?

Even

simple

translation

from

one

language

to

another

is

difficult.

"

You

see."

a

Frenchman

explains,

"if

I

were

to

say

to

you

in

France,

'This

is

my

good

friend,

'that

person

would

not

be

as

close

to

me

as

someone

about

whom

I

said

only,

'This

is

my

friend.

'Anyone

about

whom

I

have

to

say

more

is

really

less.

"

使是简单的从一种语言翻译成另一种是困难的，“你看，”法国人解释说，“如果我说你在法国，这是我的好朋友，'这个人不会像我这样的人靠近约人我说的只是，这是我的朋友。'

关于他我要多说任何人是真的少了。

In

France,

as

in

many

other

European

countries,

friends

generally

are

of

the

same

sex,

and

friendship

is

seen

as

basically

a

relationship

between

men.

Frenchwomen

laugh

at

the

idea

that

"women

can'

t

be

friends,

"but

they

also

admit

sometimes

that

for

women

"it's

a

different

thing.

"And

many

French

people

doubt

the

possibility

of

a

friendship

between

a

man

and

a

woman.

There

is

also

the

kind

of

relationship

within

a

group

-

men

and

women

who

have

worked

together

for

a

long

time,

who

may

be

very

close,

sharing

great

loyalty

and

warmth

of

feeling.

They

may

call

one

another

copains

-

a

word

that

in

English

becomes

"friends"

but

has

more

the

feeling

of

"pals

"or

"buddies.

"In

French

eyes

this

is

not

friendship,

although

two

members

of

such

a

group

may

well

be

friends.

在法国，在许多欧洲国家，朋友一般都是同性，友谊是人与人之间的关系基本上是看到。

法国女人笑的想法：“女人不可能成为朋友，”但他们也承认，有时，为妇女“这是一个不同的事情。”

和许多法国人怀疑的一个男人和一个女人的友谊的可能性。

此外，还有什么样的关系在一个组，男性和女性谁工作了很长的时间在一起，谁可能是非常密切，共享伟大的忠诚和温暖的感觉。

他们可致电彼此copains，一个词，在英语成为“朋友”，但对“好朋友”或以上的感觉“哥们”。

在法国的眼里这不是友谊，虽然两个这样一个小组的成员可能成为朋友。

For

the

French,

friendship

is

a

one-to-one

relationship

that

demands

a

keen

awareness

of

the

other

person's

intellect,

temperament

and

particular

interests.

A

friend

is

someone

who

draws

out

your

own

best

qualities,

with

whom

you

sparkle

and

become

more

of

whatever

the

friendship

draws

upon.

Your

political

philosophy

assumes

more

depth,

appreciation

of

a

play

becomes

sharper,

taste

in

food

or

wine

is

accentuated,

enjoyment

of

a

sport

is

intensified.

对法国来说，友谊是一对一的关系，要求对其它人的智力，气质和特殊利益的深刻认识。

一个朋友是谁的人掏出了自己最佳品质，和谁在一起你就会精神焕发，成为任何借鉴更多的友谊。

假设你的政治理念更深入，一出戏欣赏变得更清晰，食物或酒的味道是突出，一个是加强运动乐趣。

And

French

friendships

are

compartmentalized.

A

man

may

play

chess

with

a

friend

for

thirty

years

without

knowing

his

political

opinions,

or

he

may

talk

politics

with

him

for

a

long

time

without

knowing

about

his

personal

life.

Different

friends

fill

different

niches

in

each

person's

life.

These

friendships

are

not

made

part

of

family

life.

A

friend

is

not

expected

to

spend

evenings

being

nice

to

children

or

courteous

to

a

deaf

grandmother

.

These

duties,

also

serious

and

enjoined,

are

primarily

for

relatives.

Men

who

are

friends

may

meet

in

a

cafe'.

Intellectual

friends

may

meet

in

larger

groups

for

evenings

of

conversaton.

Working

people

may

meet

at

the

little

bistro

where

they

drink

and

talk,

far

from

the

family.

Marriage

does

not

affect

such

friendships;

wives

do

not

have

to

be

taken

into

account.

而法国的友谊隔离。

一个人可以玩了三十多年的朋友棋不知道他的政治观点，否则他可能说话长达一时间不知道他的个人生活与他的政治。

不同的朋友填写每个人的生活的不同利基。

这些友谊不是用家庭生活的一部分。

朋友是不会花晚上善待儿童或礼貌，一聋的祖母。

这些工作，也严重和禁止，主要是亲属。

男人可能遇到谁都是朋友在咖啡馆里。

知识分子朋友可能满足晚上在大组的谈话。

在职人士可满足在小酒馆喝酒，在那里他们交谈，远离家人。

婚姻不影响这种友谊;妻子不必予以考虑。

In

the

past

in

France,

friendships

of

this

kind

seldom

were

open

to

any

but

intellectual

women.

Since

most

women's

lives

centered

on

their

homes,

their

warmest

relations

with

other

women

often

went

back

to

their

girlhood.

The

special

relationship

of

friendship

is

based

on

what

the

French

value

most

-

on

the

mind,

on

compatibility

of

outlook,

on

vivid

awareness

of

some

chosen

area

of

life.

法国在过去，这种友谊是开放给任何很少，但知识女性。

由于大多数妇女的生活在自己的家园为中心，他们与其他女人关系最热烈经常回到自己的少女时代。

友谊的特殊关系是基于法国人最珍视什么，在头脑中，Outlook的相容性对一些地区的生活选择了生动的认识。

Friendship

heightens

the

sense

of

each

person's

individuality.

Other

relationships

commanding

as

great

loyalty

and

devotion

have

a

different

meaning.

In

World

War

II

the

first

resistance

groups

formed

in

Paris

were

built

on

the

foundation

of

les

copains.

But

significantly,

as

time

went

on

these

little

groups,

whose

lives

rested

in

one

another's

hands,

called

themselves

"families."

Where

each

had

a

total

responsibility

for

all,

it

was

kinship

ties

that

provided

the

model.

And

even

today

such

ties,

crossing

every

line

of

class

and

personal

interest,

remain

binding

on

the

survivors

of

these

small,

secret

bands.

友谊加剧了每个人的个性的感觉。

作为伟大的忠诚和奉献指挥其它关系有不同的含义。

在第二次世界大战中的第一阻力在巴黎成立组建立在莱斯copains基础。

但重要的是，随着时间的推移这些小群体，其住在彼此的双手休息，称自己为“家庭”。

凡各有一个人人共享的总的责任，这是亲属关系的规定的模式。

即使在今天，这样的联系，穿越每一个阶级和个人利益一致，仍然具有约束力的这些小秘密带的幸存者。

In

Germany,

in

contrast

with

France,

friendship

is

much

more

articulately

a

matter

of

feeling.

Adolescents,

boys

and

girls,

from

deeply

sentimental

attachments,

walk

and

talk

together—not

so

much

to

polish

their

wits

as

to

share

hopes

and

fears

and

dreams,

to

form

a

common

front

against

the

world

of

school

and

family

and

to

join

in

a

kind

of

mutual

discovery

of

each

other's

and

their

own

inner

life.

Within

the

family,

the

closest

relationship

over

a

lifetime

is

between

brothers

and

sisters.

Outside

the

family,

men

and

women

find

in

their

closest

friends

of

the

same

sex

the

devotion

of

a

sister,

the

loyalty

of

a

brother.

Appropriately,

in

Germany

friends

usually

are

brought

into

the

family.

Children

call

their

father's

and

their

mother's

friends

"uncle"

and

"aunt".

Between

French

friends,

who

have

chosen

each

other

for

the

congeniality

of

their

point

of

view,

lively

disagreement

and

sharpness

of

argument

are

the

breath

of

life.

But

for

Germans,

whose

friendships

are

based

on

mutuality

of

feeling,

deep

disagreement

on

any

subject

that

matters

to

both

is

regarded

as

a

tragedy.

Like

ties

of

kinship,

ties

of

friendship

are

meant

to

be

irrevocably

binding.

Young

Germans

who

come

to

the

United

States

have

great

difficulty

in

establishing

such

friendships

with

Americans.

We

view

friendship

more

tentatively,

subject

to

changes

in

intensity

as

people

move,

change

their

jobs,

marry,

or

discover

new

interests.

在德国，与法国相比，友谊更articulately一个感觉的问题。

青少年，男孩和女孩，形成深厚的感情，一起走路，说话，不是要擦亮自己的智慧，以分享他们的希望，恐惧和梦想，形成了对世界的学校和家庭共同战线，并参加在一对发现的一种互相的和自己的内心世界。

在家庭，过一个一生中最亲密的关系是兄弟姐妹之间。

家庭以外的，男人和女人找到自己最亲近的同性的一个妹妹，一个弟弟忠诚奉献的朋友。

适度，在德国朋友们通常被带入家庭。

孩子们叫他们的父亲和母亲的朋友“叔叔”和“阿姨”。

法国朋友之间，谁选择了他们的观点，生动的分歧和尖锐的争论点好好先生对方是生命的气息。

但对于德国人，其相互关系上的感觉，深分歧的基础上对任何事情都看作是一个悲剧主题的友谊。

像亲属关系，友好关系是为了不可挽回地约束力。

年轻的德国人谁来到美国已经与美国建立这样的友谊非常困难。

我们对友谊的看法更暂定，但随着人们在移动强度的变化，改变他们的工作，结婚，或发现新的兴趣。

English

friendships

follow

still

a

different

pattern.

Their

basis

is

shared

activity.

Activities

at

different

stages

of

life

may

be

of

very

different

kinds

-

discovering

a

common

interest

in

school,

serving

together

in

the

armed

forces,

taking

part

in

a

foreign

mission,

staying

in

the

same

country

house

during

a

crisis.

In

the

midst

of

the

activity,

whatever

it

may

be,

people

fall

into

step

-

sometimes

two

men

or

two

women,

sometimes

two

couples,

sometimes

three

people

and

find

that

they

walk

or

play

a

game

or

tell

stories

or

serve

on

a

tiresome

and

exacting

committee

with

the

same

easy

anticipation

of

what

each

will

do

day

by

day

or

in

some

critical

situation.

Americans

who

have

made

English

friends

comment

that,

even

years

later,

"you

can

take

up

just

where

you

left

off.

"

Meeting

after

a

long

interval,

friends

are

like

a

couple

who

began

to

dance

again

when

the

orchestra

strikes

up

after

a

pause.

English

friendships

are

formed

outside

the

family

circle,

but

they

are

not,

as

in

Germany,

contrapuntal

to

the

family

nor

are

they,as

in

France,separated

from

the

family.

And

a

break

in

an

English

friendship

comes

not

necessarily

as

a

result

of

some

irreconcilable

difference

of

viewpoint

or

feeling

but

instead

as

a

result

of

mis-

judgment

,

where

one

friend

seriously

misjudges

how

the

other

will

think

or

feel

or

act,

so

that

suddenly

they

are

out

of

step.英国的友谊仍然遵循一种不同的模式。

其基础是共同的活动。

在人生的不同阶段的活动可能是非常不同的种类，发现在学校的共同利益，服务于军队一起，参加一个外国使团的一部分，在同一个国家在危机中的房子住。

在活动的，无论它可能是中间，人们陷入一步，有时两个男人或两个女人，有时两个，有时三人，发现他们步行或玩游戏或讲故事或令人讨厌的服务和严格具有相同对每个白天或会做一些简单的危急局势天预期委员会。

美国人谁取得了英国朋友评论说，甚至数年后，“你可以拿起刚才你留下来。”

会议经过一个较长的时间，朋友像一对夫妇谁开始跳舞时，乐队再次罢工后一个暂停。

英国的友谊是形成家庭以外的圈子，但他们都没有，在德国，对位的家庭，也不是他们，在法国，从家庭分离。

在英语和友谊断裂发生由于一些不可调和的观点或感觉差异的结果不一定而是作为一个误判，其中一位朋友认真misjudges对方会如何思考或感觉或行为，使它们突然出结果步。

What,

then,

is

friendship?

looking

at

these

different

styles,

including

our

own,

each

of

which

is

related

to

a

whole

way

of

life,

are

there

common

elements?

There

is

the

recognition

that

friendship,

in

contrast

with

kinship,

invokes

freedom

of

choice.

A

friend

is

someone

who

chooses

and

is

chosen.

Related

to

this

is

the

sense

each

friend

gives

the

other

of

being

a

special

individual,

on

whatever

grounds

this

recognition

is

based.

And

between

friends

there

is

inevitably

a

kind

of

equality

of

give-and-take.

These

similarities

make

the

bridge

between

societies

possible,

and

the

American's

characteristic

openness

to

different

styles

of

relationship

makes

it

possible

for

him

to

find

new

friends

abroad

with

whom

he

feels

at

home.

那么，什么是友谊？

在这些不同的风格，包括我们自己，每一个都涉及的是整个生活方式来看，有共同的要素是什么？

还有就是认识到，友谊，与亲属关系的对比，调用选择的自由。

一个朋友是谁的人选择和被选择。

与此相关的是，在这个每个朋友给出了一种特殊的个人，任何理由对这种认识是基于其他。

和朋友之间有一个不可避免的给予和采取一种平等。

这些相似性可能使社会之间的桥梁，和美国的开放性特征不同风格的关系，使他有可能在国外找到与他的新朋友在家里的感觉。Unit4ExplicitandImplicitMoralEducationImagine

a

guardsman,

from

the

moment

he

falls

in

on

parade

in

the

morning

until

the

moment

the

parade

is

dismissed,

every

conscious

action

he

makes

is

predetermined

and

controlled.

If

inadvertently

he

does

something

that

is

not

in

the

schedule,

such

as

drop

his

rifle,

he

has

to

cover

up

the

accident

by

pretending

to

faint.

To

do

anything

other

than

conform

might

show

originality

and

inventiveness,

but

from

the

point

of

view

of

military

ethos（风气，社会思潮）

would

be

immoral.

想象一下，一个卫士，从他早上在阅兵仪式的那一刻起直到游行解解散的那一刻,他的每一个有意识的动作都是受预定和控制的。如果他无意间做了什么计划外的事情，比如像掉了他的步枪，他不得不假装晕倒来掩盖事故。做除了承认以外的任何事情都可以展示出独创性和创造性，但是从军事风气的角度来看可能是不道德的。

That

is

an

example

of

a

thorough-going

explicit

moral

system.

In

it

actions

are

rigidly

divided

into

right

ones

and

wrong

ones,

permitted

ones

and

non-permitted

ones,

and

everyone

involved

accepts

this

without

question;

and

to

train

a

participant

in

such

a

system

is

an

explicit

matter,

and

the

simplest

form

of

behaviour

training,

provided

the

learners

acknowledge

the

teacher

as

an

unquestionable

authority

who

knows

exactly

what

moral

behaviour

is.

这是一个彻底的显性道德体系的例子。它的行动被严格分为正确的和错误的，允许的和不准许的，并且体系内的人接受这个没有问题，并且培养在这样的系统中的参与者是一个明确的事情，，最简单的行为训练的形式，倘若学习者承认教师作为一个不容置疑的权威，明确分辨道德行为与否。

Consider

the

same

guardsman

in

the

evening,

in

a

tavern

with

a

girl.

His

behaviour

is

not

so

rigorously

controlled,

and

he

has

many

choices

of

action,

many

decisions

to

make.

In

that

case,

all

sorts

of

pressures

are

influencing

his

choice

of

actions.

What

his

peer

group

does,

what

is

the

custom

at

the

moment

in

that

area,

what

he

thinks

the

girlfriend

will

accept

or

expect,

maybe

the

sort

of

lifestyle

he

has

seen

displayed

in

television

plays,

the

things

he

has

read

about

in

the

papers,

these

are

all

contributing

to

his

decisions.

He

has

not

been

instructed

explicitly,

as

in

the

morning,

but

he

has

had

a

much

more

diffuse

implicit

training

in

behaviour,

derived

from

many

sources.考虑同样的卫士，在晚上，同一个女孩在一个小酒馆。他的行为是不那么严格的受控制，他的行动有很多选择，很多决定去下。在这种情况下，各种压力都会影响他的行动选择。他的同龄人做的，此刻在此方面的习惯，他认为的这个女性朋友会接受或者拒绝的，或者他在电视上看到的生活方式，书上读到的故事，这些都有助于他的决定。同早上比，他没有被明确指示，但是他有一个更加扩散的隐性训练行为，来自多种来源。

These,

then,

are

the

two

forms

of

education

available

to

those

who

wish

to

influence

others'

morals

-

the

explicit

instruction

and

the

implicit

influence

of

surrounding

behaviour.

Which

do

we

use

with

school

pupils,

or

do

we

perhaps

need

to

make

use

of

each

at

different

times?

Above,

in

describing

the

morning

parade

morals

of

the

guardsman,

it

was

pointed

out

that

explicit

instruction

depended

on

the

learner's

acceptance

of

the

authority

of

the

instructor.

Without

that

acceptance

the

system

breaks

down.

While

to

the

same

guardsman

in

the

evening,

in

a

tavern

with

a

girl,

such

explicit

moral

exhortation

would

probably

have

little

effect,

because

the

speaker

is

not

regarded

as

an

authority,

but

rather

as

a

crank.

This

illustrates

the

impossibility

of

having

expl