高级英语第七册翻译

Inchildhood,peoplefrequentlyindulgethemselvesinself-deception,fortheyarejusttoonarcissistic.Itisparticularlyso,iflightsinlifehavesofarturnedgreenforthem.However,anunexpectedincidentmaystripthemofinnocence,whichisthebeginningofrealself-respect,becausetheyaredrivenbackuponthemselves.Theyhavecometorealizethedismalfactthatself-respecthasnothingtodowiththeapprovalofothers,andhasnothingtodoevenwithreputation.Thosewhocarelittleaboutself-respectareinclinedtocastupthebalanceofgainsandlossesinlife.Theytendtotakesuchthingsastheirbetrayedtrustsandsubtlybrokenpromisestoomuchtoheart.Onthecontrary,peoplewithself-respecthavethecourageofmistakes,fortheyareclearaboutthepricesofthings.Therefore,theywon’tcomplainundulyaboutanything.Peoplewithself-respectarereadytorunarisk,fortheyknowtheelusiveoddsoncetheyhavedecidedtoplayagame.Tohavethesenseofone’sintrinsicworthisoneoftheindispensableelementsthatconstituteself-respect.Theyhavetheabilitytodiscriminate,toloveandtoremainindifferent.Tolackself-respectmeanstobelockedwithinoneself,incapableofeitherloveorindifference.Inthefinalanalysis,ifwewanttohaveself-respect,weshouldnotdrownourselvesinself-reproach,butfreeourselvesfromanydisproportionateguilt,andliberateourselvesfromthebondageofothers’experience,andgiveusbacktoourselves.Onlythencanwefindtheuniquepowerofself-respect.Whenhetalksaboutbeinghuman,LinYutangelaboratesonhumandignity.Hesaysthathumanbeingsaresuperiortoanyotherlivingcreaturesthankstohumandignitywhichconsistsofseveralelements.Firstofall,humanbeingshaveplayfulcuriosity,whichcouldbethefirstsignsofdevelopinghumanintelligence.Secondly,humanbeingshavedreams.Amanhasthecapacityandtendencytodreamofanotherworldthoughlivinginarealworld.Hesaysthattheworldisjustlikeanalacarterestaurantwhereeverybodythinksthatthefoodthenexttablehasorderedisinvariablymuchmoreinvitinganddeliciousthanhisown.Thirdly,humanbeingshaveasenseofhumor.Heeulogizeshumorimmensely,thinkingthathumorgoeswithgoodsenseandthereasonablespirit,plussomesubtlepowerofthemindindetectinginconsistenciesandfolliesandbadlogic.Humoristhehighestformofhumanintelligence.LinYutangalsotalksindetailaboutthedoctrineoftheindividual.Heholdsthatthefinaljudgmentofanyparticularcultureiswhattypeofmenandwomenitturnsoutasfarascultureisconcerned.HealsousestheargumentofConfucianismtoillustratehisownpointthatwhenpersonallifeiscultivated,thenhomelifeisregulated;whenhomelifeisregulated,thennationallifeisregulated,thentheworldisatpeace.Theauthorholdsthatthefundamentaldifferencebetweenneatpeopleandsloppypeopleismoral.Theformerplaceneatnessaboveeverythingelseandworkontwounvaryingprinciples:Neverhandleanyitemtwice;andthroweverythingaway.Theyareclear-mindedandobjective,buttheyaresoindifferentthatpeople,animalsandthingsareallonetothem.Insharpcontrast,thelatterfilltheirmindswithallkindsofromanticwhimsandtheiridealsarejusttooperfecttocometrueinreality.What’smore,thelatterhavealovingheartandseemtoshowsentimentalattachmentstoeverything.Inaway,wemayconcludethatmoststatesmenandgeneralsfallintotheformercategorywhilemostpoetsandartistsbelongtothelattertype.TheUniversityofOxfordcastsamagicspellovermanypeople.Itisdeemedasagardenwheretheseedsofbeautyandemotion,ofwisdomandunderstandingaresown.Overthere,classicalbuildingsfusetheintellectualspiritofGreeceandthedignifiedmagnificenceofRome.Itsspecialcharmliesinmelodiousbells,statelysimplicity,quietsolemnity,unbridledenthusiasm,thetideofyouthfullife,andardenthope.Allspirits,generousanddelicate,payhomagetoitandallheartsfeelaninexpressiblethrillatthesightofitstowersanddomes,itswallsandgroves.Youarelikelytofindyourselfimmersedinthenutrimentsofclassicallearning,wonderingatimperishablemonumentsofhumancivilization,andtofindyourselfgreatlystirredupbythebeatingpulseofmodernlife,feelinganurgetocreateanewworld.Youarelikelytosetidealswhichextendfromimmediatesuccesstoimmortalglory.Inasense,theUniversityofOxfordisnotonlyaschooltomakeyouanearthlysuccess,butalsoaparadiseforyourspirituallife.SoyoumayenjoyakindofsatisfyingisolationifyouaregrantedanopportunitytopursuestudiesintheUniversityofOxford.Ignoranceisoneofthebiggestobstaclestoourintelligentlife.Ignoranceaboutpainisacaseinpoint.Painisnotalwaystheindicationofbrokenhealth.Manypeoplehavelittleknowledgeaboutthefactthatitisfrequentlytheresultofstress,worry,idleness,boredom,eveninsufficientsleep,overeatingorinadequateexercise.Whatisworse,theyaremostpain-conscious.Asaresult,doctors’officesareoverloadedwithpeoplewithailmentsofpain.Thedoctorstendtobecaughtinadilemma.Ononehand,theycanfindnoorganiccauseofpaininthepatient.Ontheotherhand,theyareafraidthattheymayignoresymptomswhichcouldbeawarningofapotentiallyincurableillness.Inaddition,ifignoranceaboutthenatureofpainiswidespread,ignoranceaboutthenatureofpain-killingdrugswillbelikewisewidespread.Thedangeroftheabuseofpain-killingdrugsisthattheymaydeadenthepainwithoutcorrectingthegraveunderlyingcondition.Aspiriniscommonlyregardedasthekingofallpain-killers.Andaspirinispermittedtobesoldwithoutprescription.However,thedrugcanbelethalinsustaineddoses.Soitisextremelyimportanttomakeknowledgeaboutpainandpain-killingdrugspartofpopulareducation,sothattheindividualunderstandsthe“threshold”varietyofpain,themedicinalsubstancesandsideeffectsofpain-killingdrugsanddealswiththecaseofpainproperly.Peopleturnthemselvesintotwoconflictingforces—conservativesandliberals,owingtotheirrespectiveopposingphilosophicalviewsaboutlife.Theformerarecomplacentwiththeestablishedhierarchieswhilethelatterstriveforanewcosmosorderwhichtheybelievewillbesuperiortothepreviousone.Theyeachgiveprioritiestototallydifferentthings.Theformeremphasizebrilliantpastglorieswhilethelatterarechieflyconcernedabouttherosyfuture.Theformerbasetheirviewsonman’sincontestablelimitationswhilethelatterstandonhisindisputableinfinitudeofpossibilitiesinimprovingandperfectingthemselves.Iftheformergotoofar,theymaydisplaysomenostalgiaforalargelynonexistentpast,whichmayhandicapthepursuitofastillbetterfuture.Ifthelattergotoofar,theytendtocherishsomedreamstooromantictobepractical.Ifhumanlifeconsistsofspring,summer,autumnandwinter,weareinclinedtobeliberalsinspringandsummer,butthereiseverylikelihoodthatwemayturnourselvesintoconservativesbydegreesinautumnandwinter.Forexample,thefamousmodernistpoetEliotexploredinhisearlypoetryvariousaspectsofdecayofcivilizationinthemodernWesternworld,butheattachedmuchimportancetostabilityandorderinhislaterworks.Theauthorholdsthatthereisanessentialdifferencebetweenbeinginternationalandbeingcosmopolitan.Beingnationalisanessentialprerequisiteoffosteringinternationalspirit.Internationalpeaceadvocatesoppositiontowarinanyformandnotapeaceafterthedestructionofnations.Hebelievesthatthemoreamanreallyappreciatesandadmiresthecharacterofanothernation,thelesshewillattempttoimitateit,foritistoodeeptoimitate.TheproblemwithmostpeopleisthattheytendtomakeasweepinggeneralizationofthePersonalitiesandviewsonlifevaryfromindividualtoindividual.Inthelightofbiologicaldeterminism,onecannotescapefromhereditarytraits.Inthelightofsocialdeterminism,onecannotescapefromsocialenvironment;inotherwords,one’sworldoutlookislargelydeterminedbyhiseconomic-socialstatus.Inancienttimes,peoplewerebelievedtohavefourdifferentcardinalhumors,namelyblood,phlegm,cholerandblackbile,whoserelativeproportionsinapersondeterminedhismentalqualities.Therefore,ifmostofusshouldnotlivealoneinawilderness,wearesuretohavevariousrelationswithpeopleofdifferentpersonalitiesandworldoutlooks.Weshouldendeavortomaketheserelationsmoreharmonioussoastoenjoymorecomfortablesurroundings.Firstlyweshouldappreciatediversitiesratherthanfeeldistressedbydiversities.Secondly,weshouldneverintrudeonothers’privacy,orneverridiculeothers’tastes.Thirdly,weshouldtakedelightinothers’pursuitsdifferentfromourown.Fourthly,weshouldavoidasfaraspossiblehavingsubjectswhicharemostlikelytocausedisputation.Fifthly,weshouldnotwishtosettleeverythingbycontendingendlesslywitheachotherjustliketwolawyersortwopoliticians.Sixthly,weshouldrememberthatvirtuesandwisdommaybedisplayedinvariousforms.Seventhly,weshouldcutoffasfaraspossiblethemeansandcausesofill-temper.Ofcourse,wehaveonlyofferedalistofprinciplesinanefforttobuildupharmoniousrelationshipsbetweenpeople,andyoumayaddmoretothelistfromyourownlifeexperiences.Ouragehasbeenwitnessingearth-shakingchangesandnewthingshavebeenspringinguplikemushrooms.Advancesincomputersciencehavealteredourlifeagreatdeal.Onlineartisthelatesttypeofart,whosefeaturesaretotallydifferentfromthoseinourtraditionalconcept,andsomepeopleevenexcludeitfromthescopeofart.Itmayassumevariousforms.Itcouldbeadizzyingdisplayofgraphicalartanditcouldbeadigital,dynamicvisualexpression.Thetechnologiesappliedtoproduceonlineartworksarelikewisevaried.SomepeoplemayuseteleroboticsandsomemayuseFlashanimationandWebbrowser.Itisbelieved,however,onlineartisstillinitsformativestage,farfrommature.Itsmoststrikingdifferencefromtraditionalartistheactiveinvolvementoftheviewer.Howtoselltheirworksisthechiefproblemonlineartdealersareconfrontedwith.Theyadmitthatonlineartworksareatoughsell.Weknowthatthefutureismysteriousandunknown,butwealsowonderwhetherthefutureiscreatedbyourpresentactions.Ifourpresentactionsshouldaffectthefuture,whatwouldartbeliketomorrow?RobertFrostisoneofthegreatestpoetsinAmerica.HehadashortperiodatHarvard,butthoughhedidverywell,heleftinthemiddleowingtohistuberculosis.Thenheworkedatoddjobs,makingshoes,editingacountrynewspaper,teachingschoolandfinallyfarming.Thiskindoflifeexperiencehaditseffectuponhispoetryinmorethanthechoiceofsubjects,forhewishedthathispoetryshouldbeassimpleandhonestasanaxeorhoe.Thereforewhenhewasapparentlytalkingaboutsomefarmingactivitiesordailyroutinesinpoetry,heendeavoredtoexpresssomeveryprofoundphilosophicalideasinreality.Hisstyleissimpleandnatural,butverygraceful.HewonthePulitzerPrizeonfouroccasions.Whenhewaseighty-sevenyearsold,hewasinvitedtoreadhispoetryattheinaugurationofPresidentJohnF.Kennedyin1961.TheMontaigne,aFrenchessayist,says,“Thereislittlelesstroubleingoverningaprivatefamilythanawholekingdom.”FamilyandmarriagehasbecomeanincreasinglycomplicatedissueinAmerica.Ononehand,somepeopleholdanidealofthehappyfamilyasthefoundationforahealthysociety.Familyisstillasourceofemotionalandmoralsustenanceincollectiveimagination.Theypaintsucharosypicture:peacefulandnaturaljoys,fortheirbeliefthattheregularityoflifebringsthemhappiness.Ontheotherhand,theidealizedfamilycomposedofahomemakerwife,abreadwinnerhusband,andtwoormorechildrenhasbecomemedievallyold-fashionedandpeopleseetheharshrealitythatpeoplemarryandthendivorcetheirspouseswhenpassionebbsandthemarriagenolongerprovidesemotionalsatisfaction.Marriageandfamilylifehasfeltthereverberationsofallthegreatchangesofsociety,suchastheideologiesofequality,individualismandmaterialism,technologicaladvancementandpopularizationofhighereducation,andevensexualfreedomandimprovementinhealthandlongevity.Today,quiteanumberofwomenasindividualsseeka“soulmate”andpostponemarriageuntilthatrightpartnercomesalong.Anincreasingnumberofmenandwomenremainsinglelonger,andaremorelikelytoleavehometopursueacollegeeducation,tolivewithapartnerandtolaunchacareerbeforetakingontheresponsibilityofafamilyoftheirown.Theheroofthetextisalsoconfrontedwiththedilemmaofthemarriagecrisis:hiswishtorebelagainstthedominanceofhiswifeandbreakoffthebondageofmarriageandhislackofcouragetoturnhiswishintoreality.Hisdilemmamightbedeemedasareflectionofthemarriagecrisismanymiddle-agedpeoplehaveinAmerica.Contemporarysociologicaltheorytendstoassignprimaryimportancetothenonmaterialcultureinchoosingproblemsforstudy.Itassumes,forexample,thatboats,planes,automobiles,andsoforth,arenotnearlysoimportantasthetraditionswehavedevelopedwhichmaketheirmanufacturepossible—indeed,whichprescribehowwearetousethem.Theemphasisofcontemporarysociologyistoinsistthatthematerialculturewouldnotexisthadnotthenonmaterialculturefirstbeenavailabletosuggesttheideaswhichareembodiedintheinventionsofmaterialculture.人们通常认为任何社会的文化都可分为两种：物质文化和非物质文化。物质文化包括具有高度、宽度和重量等属性的人为现象。船只、机器、房屋——所有这些东西都被认为是物质文化的一部分。非物质文化则是人类所处环境的一部分，对人类的行为有着影响，但缺乏这些上述物质属性：（非物质文化是指）人作为社会一员所创立和获得的价值观、信仰、准则、传统及一切其他习惯和思想。当代社会学理论选择要研究的问题时，往往以非物质文化为主。例如，社会学理论认为船只、飞机、汽车等等，其重要性远不及人们为制造这些东西——更确切地说是为规定其使用方法——而形成的传统。当代社会学所强调的是，要不是先有了孕育发明物质文化想法的非物质文化，物质文化就不会存在。Sloppypeoplecan’tbeartopartwithanything.Theygivelovingattentiontoeverydetail.Whensloppypeoplesaythey’regoingtotacklethesurfaceofthedesk,theyreallymeanit.Notapaperwillgounturned;notarubberbandwillgounboxed.Fourhoursortwoweeksintotheexcavation,thedesklooksexactlythesame,primarilybecausethesloppypersonismeticulouslycreatingnewpilesofpaperswithnewheadingsandscrupulouslystoppingtoreadalltheoldbookcatalogsbeforehethrowsthemaway.Aneatpersonwouldjustbulldozethedesk.随意的人啥都不愿意处理掉。他们对每一件细小的事情都倾注爱心。如果随意的人说要清理桌子，他们可是说到做到。他们会翻动每张纸片，把每一根橡皮绳都装进盒子里。一连几个小时甚至两个星期他们就这样东翻西整的，但是桌子上面一点没变，究其原因主要是因为他们又把这些东西重新编类堆积起来，而且还不时停下来阅读那些旧书目然后再扔掉。要换成整洁的人会把桌上的东西呼啦一下统统扫进垃圾箱。Thoughpainandsufferingareoftenthoughtofasbeingmuchthesame,theydiffergreatlyfromeachother.Painisfundamentallyjustunpleasantsensation.Suffering,ontheotherhand,issomethingwearedoingwithourpain.Paincomes,ofteninescapablyso,withlife.Itoftenalsois,especiallyinitsawakeningoralertingcapacity,necessary.Suffering,however,isfarlessnecessarythanwemightthink.Whenwecannotsufficientlydistractordistanceourselvesfromourpain,wegenerallyturnitintosuffering.Byoverdramatizingourpain.Wemakeanunpleasantlygrippingstoryoutofit,ataleinwhichourhurt“I”thethroneofself.Ihurt,thereforeIam—thisissuffering’scorecredo.痛苦与折磨大体相同，但它们大相径庭。痛苦从根本上来说就是不愉快的感受；而折磨则是我们应对痛苦的方法。痛苦与生俱来，往往无可避免；它也常常必不可少，特别因为它能令人觉醒或警觉。然而，却远不如我们以为的那样必不可少。当我们无法使自己不注意到或远离痛苦时，我们通常将它转化成折磨，过分夸大我们的造一个令人难受却又扣人心弦的故事，在这个故事中那个受伤的“我”自动登上“自我的宝座”。我痛，故我在——这是核心信条。allbutautomaticallyassumes尽管人们常常认为痛苦。基于它我们编折磨的Naturedoesnotgivethecrownofitsapprobation,namely,Beauty,toanyactionoremblemoractorbuttoonewhichcombinesboththeseelements;nottotherockwhichresiststhewavesfromagetoage,nortothewavewhichlashesincessantlytherock,butthesuperiorbeautyiswiththeoakwhichstandswithitshundredarmsagainstthestormsofacenturyandgrowseveryyearlikeasapling;ortheriverwhichiseverflowing,yetisfoundinthesamebedfromagetoage;or,greatestofall,themanwhohassubsistedforyearsamidthechangesofnature,yethasdistancedhimself,sothatwhenyourememberwhathewas,andseewhatheis,yousay,whatstrides!Whatadisparityishere!大自然绝不将赞许的皇冠——也就是“美”，给予某一次行为、某一个典型或是某一个行为者，而只会加冕于那个集大成者；既不给那世世代代抵抗波浪的岩石，也不给那不住鞭打岩石的波浪，拥有最崇高的美的是那株橡树，它站在那里，用它的一百只手臂抵挡着一百年来的风雨，而仍旧像小树一样每年生长着；或是那条河流，它永远地流动着，却千年万代仍旧在一个河床里；或是，这当中最伟大的，是那个在大自然的变迁中已经生活了若干年，却超越了自己的人，因此你若是记得他从前是怎样，再看见他现在的情形，你会说：多么大的进步，多么大的分别！TheIliadforwar;theOdysseyforwandering;butwhereisthegreatdomesticepic?Yetitisbutcommonplacetosay,thatpassionsmayrageroundatea-table,whichwouldnothavemisbecomemendashingatoneanotherinwar-chariots;andevolutionsofpatienceandtemperareperformedatthefireside,worthytobecomparedwiththeRetreatoftheTenThousand.Menhaveworshippedsomefantasticbeingforlivingaloneinawilderness;butsocialmartyrdomsplacenosaintsuponthecalendar.战争史诗当属《伊利亚特》，冒险史诗当属《奥德赛》，那么家庭史诗在哪里呢？茶桌上爆发的怒气可能不亚于男人们驾着战车冲锋陷阵时的盛怒，壁炉边培养耐心和脾气的过程堪比《远征记》里的万人大撤退，这样的事稀松平常。一直以来人们崇敬那些在野外独立生存的人，然而，为社会发展殉道之人却鲜有成为永垂不朽的圣贤。Twentiethcenturyartbeganinanatmosphereofeuphoria,forherewerethefathersofModernismcreatingthegreatestrevolutioninthehistoryofart.However,thegreattumultthataccompaniedartisticactivityformorethanhalfthecenturydiedoutattheendoftheseventies,andattheendofthecenturyitwanedtoanemptysilenceandtherealizationthattherevolution,iftherehadbeenone,hadlednowhere.Thenewart,ifitisart,isatacompletedeadend;andtheartists,iftheyareartists,seemmorelikepuppetsinthehandsofartdealersandtheartestablishment.Thequestionthatarisesis:Didtheartistsofthetwentiethcenturyreallycreatearevolutioninartastheyclaim,orisitmerelyillusionandpresumption?二十世纪的艺术，在兴高采烈的气氛中开始了，因为这个世纪出了一些现代主义的奠基者，与艺术活动结伴儿的这