英語(yǔ)片段

第一篇：英語(yǔ)片段

Judging from the scientists I know, including Eva and Ruth, and those whom I've read about, you can't pursue the laws of nature very long without bumping into beauty.“I don't know if it's the same beauty you see in the sunset,” a friend tells me, “but it feels the same.” This friend is a physicist, who has spent a long career deciphering what must be happening in the interior of stars.He recalls for me this thrill on grasping for the first time Dirac's⑴ equations describing quantum mechanics, or those of Einstein describing relativity.“They're so beautiful,” he says, “you can see immediately they have to be true.Or at least on the way toward truth.” I ask him what makes a theory beautiful, and he replies, “Simplicity, symmetry, elegance, and power.”

我結(jié)識(shí)一些科學(xué)家（包括伊娃和露絲），也拜讀過(guò)不少科學(xué)家的著作，從中我作出推斷：人們?cè)谔角笞匀灰?guī)律的旅途中，須臾便會(huì)與美不期而遇。一個(gè)朋友對(duì)我說(shuō)：“我不敢肯定這種美是否與日落之美異曲同工，但至少，兩者帶給我的感受別無(wú)二致?！?我的這個(gè)朋友是一位物理學(xué)家，他大半輩子都在致力于破解群星內(nèi)部的秘密。他向我講述了當(dāng)年邂逅科學(xué)之美時(shí)的狂喜：那是當(dāng)他生平第一次頓悟狄拉克的量子力學(xué)方程式，或是洞徹愛(ài)因斯坦相對(duì)論的方程式時(shí)的感受?！澳切┓匠淌绞侨绱藙?dòng)人，”他說(shuō)道，“只消看一眼你就會(huì)明白，它們一定是正確的，或者說(shuō)---至少，它們的指向是正確的?！?我好奇一個(gè)“動(dòng)人的”理論是個(gè)什么樣，他的回答是：“簡(jiǎn)約、和諧、典雅，有力。”

第二篇：英語(yǔ)美文片段

First, they go into the supermarket, Roberto usually pushes the cart.Mrs.Baroni reads the shopping list.Mr.Baroni and Bruno look for the groceries.Bruno often forgets an item when he sees a pretty girl.They almost always buy vegetables, fruit, meat, eggs, and cheese.The shopping list is usually long.They do their shopping for the entire week.Many families shop on Saturdays.The checkout line is always long.

第三篇：英語(yǔ)片段教學(xué)教案

——高錦媛

將樂(lè)職業(yè)中專學(xué)校

Unit 4

Earthquake

（Period1: Warming-up & Reading）

I.Teaching goals: 1.Learn and master the new words and expressions in this period(shake, rise, crack, burst, shock, rescue, pond, steam, destroy, in ruins, put up, give out)

2.Get a general idea of earthquakes and some other natural disasters;3.Know the damage that an earthquake and other disasters could bring about and ways to reduce the losses of an earthquake.4.Realize and use the two skills of fast reading: Skimming and Scanning.II.Teaching important points:

1.Present a sequence of events to introduce to the students and try to describe an earthquake.Let student pay attention to some useful words sentences and way to describe an earthquake.2.Let the students know what the correct attitude towards a disaster is and what we should do in a disaster for ourselves and for the other people.III.Teaching difficult points : Teach the students how to use the two reading skills: skimming and scanning.IV.Teaching aids CIA課件

V.Teaching procedures: Step1.Lead-in 1.Free talk(the movie 2012, lead to natural disasters)2.Brainstorming Q: How many natural disasters do you know? 3.Watch some pictures about natural disasters, broaden their vocabulary.(typhoon/tornado, flood, volcanic eruption, mud-rock flow, tsunami, earthquake.)(relate to some big events about them.)Step2.Introduction of Earthquakes 1.Q: What caused the earthquakes? 2.Q: What damage will an earthquake bring about?(group work)3.Q:What strange things would happen before an earthquake? How to predict an earthquake?(watch a short video and find the answer)Step3.Pre-Reading 30 years ago, on the day July, the 28th, a terrible disaster suddenly happened, and the beautiful Tangshan was removed from the map.This is Tangshan quake.Does any body know something about Tangshan quake?(watch one part of the movie about Tangshan earthquake.)Step4.While-Reading a.(fast reading)1.Introduce the two skills of fast reading: skimming, scanning 2.First skim the passage and get the general idea.3.Scan the passage and find out basic information.(time, place and the number of the death and injured)4.Skim the passage again and divide the passage.5.Find out the topic sentences for each paragraph.(guide them how to find out the topic sentences.)(group work,5 minutes)

第四篇：英語(yǔ)片段及翻譯

Bikes or Cars

Americans like to go out by car.Although more and more Chinese own cars,most Chinese still like to ride bicycles, This is determined by a lot of factors.As we all know, the bike advances slowly by manpower, but it can be placed wherever it is convenient However, as for the car, although it can run fast by engine, it must be parked at parking places.Most Americans live in the suburb which is far from urban areas and their working places.So they need cars to go shopping and go to work.And they also like traveling far.Thus a car brings them great convenience.On the contrary, most Chinese live near their working areas and markets.They don't need a car to go to work or go shopping.I would like to ride a bike, because it costs little and it is easy to use and won't cause pollution.自行車還是汽車

美國(guó)人喜歡乘汽車外出。盡管越采越多的中國(guó)人擁有了汽車，但大部分中國(guó)人仍喜歡騎自行車，這是由很多因素決定的。

眾所周知，自行車靠人力，行進(jìn)慢，但可以在方便的地方停放。然而對(duì)于汽車來(lái)說(shuō)，雖然它依靠發(fā)動(dòng)機(jī)行進(jìn)很快，但它必須停在停車場(chǎng)。

多數(shù)美國(guó)人生活在郊區(qū)，遠(yuǎn)離市區(qū)及工作地點(diǎn)，所以他們需要汽車來(lái)購(gòu)物、上班，并且他們也喜歡駕車遠(yuǎn)行。因此汽車給他們提供很大方便。相反，多數(shù)中國(guó)人居住在工作地點(diǎn)和市場(chǎng)附近，他們不需要開車去上班或購(gòu)物。我喜歡騎自行車外出，因?yàn)樗ㄙM(fèi)少而且容易使用。最重要的是自行車不會(huì)引起污染。

An Ideal Friend Friends can be classified into two kinds, good friends and evil friends.Evil friends lead us astray and may destroy our life, while good ones drive us towards the right and make our life successful.Two of them exist in our daily life.However, ideal friends exist in people's mind.They should be diligent, successful and loyal.When you need help, they will stand beside you and be delighted to give you a hand.Also

you can share your happiness and sorrow together.In my opinion, friends can share something but they also should keep their own secrets.So I wish my friends wouldn't interfere in my privacy too much.On the other hand, my friends should have Something in common with me, at the same time something special.In this way we can attract each other and learn from each other.理想的朋友

朋友可以分為兩種，益友和狐朋狗友。狐朋狗友會(huì)使我們誤入歧途，毀了我們的一生；而益友會(huì)使我們明辨是非，使我們成功。

日常生活中這兩種朋友都存在。然而，在人們心目中仍存在理想的朋友。這種朋友勤奮、成功并忠誠(chéng)。當(dāng)你需要幫助時(shí)，他們會(huì)與你并肩作戰(zhàn)，伸出援助之手。他們還可以與你分享快樂(lè)與痛苦。

我認(rèn)為朋友要分享一些東西但也要保留自己的秘密，所以我希望我的朋友不會(huì)過(guò)多地介入我的私事。從另一方面來(lái)說(shuō)，我的朋友和我應(yīng)有共同之處，同時(shí)又有各自的特點(diǎn)。這樣我們才可以互相吸引，互相學(xué)習(xí)。

Keeping Water Sources Clean

Who is willing to drink the polluted water? It can cause us to be ill and even to die.We can't wait for a moment to protect our water sources.The water we use comes from oceans, lakes, rivers or streams.But many of these water sources are getting seriously polluted.Towns and cities are pouring dust into the water.Many people are throwing all kinds of dirty things into the water.Factories are pouring waste material into the water.Therefore, water sources have become so badly polluted that some of the water is unfit to drink or to use.Now it is high time that we should do something to protect our water environment from being polluted.保持水源清潔

污染的水會(huì)使人生病甚至死亡，有誰(shuí)愿意喝這樣的水呢?我們要保護(hù)水

源，刻不容緩。我們用的水來(lái)自海洋、湖泊、河流或小溪，但這些水源有許多正受到嚴(yán)重的污染。城鎮(zhèn)乒把大量的塵埃排入水中，許多人正把各種；各樣的臟物投進(jìn)水中，工廠正把廢物排入水中。因此，水源已經(jīng)污染嚴(yán)重，其中一些不適合再飲用。現(xiàn)在到了．采取措施保護(hù)水環(huán)境使其免受污染的時(shí)候了。

How to Get Along Well with Others

In our daily life, we have to come into contact with people in every walk of life.Therefore, it is very important for us to know how to get along with other people.To get well along with others and win their friendships, we must observe strictly the following words.To begin with, we need to be honest with others and shouh{ always say what we mean.Lies will surely make people stay far away from us in the long run.After all,honesty is the best policy.Second, we have to be humble enough.If we are proud in public, we can hardly win other's respect, not to mention “friendship” Finally, we must not be selfish.We should learn how to show concern for others.As long as we abide by what is mentioned above, we will find it easy to get along well with others.怎樣與人相處

在我們?nèi)粘Ｉ钪?，不免?huì)有與人打交道的時(shí)候，所以對(duì)我們采說(shuō)懂得怎樣與人相處是很重要的。要想與別人很好相處，并贏得友誼，就必須做到以下所述：

首先，要誠(chéng)實(shí)守信地對(duì)待別人，說(shuō)謊一定會(huì)使人遠(yuǎn)離你，誠(chéng)實(shí)是最好的策略。其次，就是要有足夠的虛心。假如我們?cè)诠矆?chǎng)合自傲，我們很難贏得別人的尊重，更不用提友誼了。最后，我們不能自私，我們必須友善待人，我們必須關(guān)心別人。

當(dāng)我們遵守上述所說(shuō)的去與人相處，你就會(huì)發(fā)現(xiàn)：與人相處其實(shí)并不難。

The Way to Stay Healthy

Health is most important for any of us.]n order to stay healthy, we need some common knowledge.First]y, pay attention to the diet.We should eat lots of fruit and vegetables, because they are rich in fiber and Iow in fat.As a proverb says, “An apple a day keeps the doctor away.” So fruit is good for health.Don't have a lot of food that contains too much fat, such as butter.Meanwhile, sweets should be eaten in proper quantity, because too much sugar does harm to us.Don't drink too much coffee,either.Secondly, exercise is necessary.Regular exercise can help us keep from getting fat.People who do running every day usually have stronger hearts than who don't.Finally, form good living habits.We should sleep for about 8 hours at night,and never work too hard.Over work and little sleep will lead to illness.What's more, stay away from cigarettes.These are the things we should pay attention to so as to stay healthy.保持健康的方法

健康對(duì)我們?nèi)魏稳藖?lái)說(shuō)都是最為重要的。為了保持健康，我們需要一些普通的知識(shí)。

首先，注意你的飲食。我們應(yīng)該吃大量的水果和蔬菜，因?yàn)樗鼈兏缓?纖維素并且脂肪含量較低。正如一句諺語(yǔ)所說(shuō)：“一天一個(gè)蘋果不求醫(yī)。”因此水果對(duì)健康有益。不要吃太多富合脂肪的食物，比如說(shuō)黃油。同時(shí)，應(yīng)當(dāng)適量地吃甜食，因?yàn)樘沁^(guò)多對(duì)我們?nèi)梭w不利，也不要喝太多的咖啡。

其次，鍛煉是必需的；經(jīng)常性的鍛煉能使我們保持身材；通常每天跑步的人的心臟要比那些不跑步的人更強(qiáng)壯。

最后，養(yǎng)成良好的生活習(xí)慣。我們晚上

應(yīng)該睡八小時(shí)，不要過(guò)分辛苦地工作。過(guò)度勞作和睡眠不足將導(dǎo)致生病。而且，不要吸煙。

以

上這些方面我們都該注意，這樣才能保持健康。

We Must Face Failure

As we all know, “Failure is the mother of success.” But few people can really understand what the saying means.In the world, I am sure that no one dare say he hasn't met any trouble all his life.So we must face failure.In fact, failure is not fearful, but important thing is how to face it correctly.Facing failure, people will never take their fate lying down.They will try their best to work harder and harder until at last they succeed.Not being courageous to face setbacks, people have no chance to enjoy the pleasure of success.So they have nothing to do but feel sad and empty all day and all night.In fact, they lose the chance of success themselves.My friend, whenever in trouble, please remember, “Failure is the mother of success.” 我們必須面對(duì)失敗

我們都知道：“失敗是成功之母?！钡嬲斫膺@句話的人卻不

多。

我相信，世界上沒(méi)有一個(gè)人敢說(shuō)他一生中從沒(méi)遇到過(guò)任何麻煩。因此，我們必須面對(duì) 失敗。其實(shí)，失敗并不可怕，重要的是如何正確看待它。敢于面對(duì)失敗，人們將不再由命運(yùn)擺布。他們將全力以赴的辛勤工作，直到最后成功。

不敢面對(duì)挫折，人們也就沒(méi)有機(jī)會(huì)享受成功的喜悅。他們會(huì)無(wú)所事事，終日沮喪而空虛。事實(shí)上，是他們自己把成功的機(jī)會(huì)喪失了。

朋友們，無(wú)論何時(shí)你遇到了困難，請(qǐng)記?。骸笆∈浅晒χ?Nowadays, the phenomenon of drunken driving has arouse wide concern among the public.Especially the young generation living in metropolis, tend to drive after drinking, ignoring the fact that this behavior may pose underlying threat to their precious life and may even endanger others Generally speaking, there are several reasons accounting for this phenomenon.Firstly, people participate in more activities or banquets than ever before，where they will drink strong wine.Then, they may get drunk but continue to drive.Secondly, this behavior will directly threaten the safety of drivers, passengers and pedestrians, resulting in traffic accidents, injuries and even deaths.Besides, treating the injured and repairing broken cars means a grievous waste of money, time and resources.The legal aspects to strengthen management, strict, I believe that will reduce the phenomenon of drunk driving 如今，這一現(xiàn)象的酒后駕車引起了公眾廣泛的關(guān)注。特別是年輕一代生活在大都市，往往飲酒后駕駛，忽略了一個(gè)事實(shí)，這種行為可能構(gòu)成潛在威脅他們寶貴的生命，甚至可能危及他人。一般來(lái)說(shuō)，有幾個(gè)原因可以解釋這個(gè)現(xiàn)象。人們參加更多的活動(dòng)或宴會(huì)比以往任何時(shí)候，他們將在那里喝烈性酒。然后，他們可能喝醉了，但繼續(xù)開車。其次，這一行為將直接威脅到安全的司機(jī)，乘客和行人，造成交通事故，受傷甚至死亡。此外，治療受傷和修補(bǔ)破車手段嚴(yán)重浪費(fèi)金錢，時(shí)間和資源。

因該在法律方面加強(qiáng)管理，嚴(yán)格對(duì)待，我相信會(huì)減少酒后駕車的現(xiàn)象

英譯漢部 Beauty(excerpt)美(節(jié)選)

Why nature should conform to theories we find beautiful is far from obvious.The most incomprehensible thing about the universe, as Einstein said, is that it's comprehensible.How unlikely, that a short-lived biped on a two-bit planet should be able to gauge the speed of light, lay bare the structure of an atom, or calculate the gravitational tug of a black hole.We're a long way from understanding everything, but we do understand a great deal about how nature behaves.Generation after generation, we puzzle out formulas, test them, and find, to an astonishing degree, that nature agrees.An architect draws designs on flimsy paper, and her buildings stand up through earthquakes.那些打動(dòng)我們的理論，往往受到自然之母的肯定，其中奧妙不可言宣。誠(chéng)如愛(ài)因斯坦所言：這個(gè)世界最讓人費(fèi)解之處就在于：它是能夠被了解的。想想這一切是多么地不可思議：在一個(gè)不起眼的星球上，生存著一種擁有短暫生命的兩足生物，然而，正是這些微不足道的小生物，不但測(cè)量出了光速，而且把原子層層剝開，還計(jì)算出了黑洞的引力。人類雖然尚未全知全能，但是，關(guān)于大自然的脾性，我們所知道的確實(shí)不能算少。人類經(jīng)過(guò)世世代代的努力，猜想出各種定理公式，并在實(shí)踐中檢驗(yàn)它們，然后驚訝地發(fā)現(xiàn)：大自然竟然與我們不謀而合。這就像一位建筑師在薄薄的圖紙上繪制出設(shè)計(jì)方案，依此建造的高樓大廈，竟能夠經(jīng)受住地震的洗禮考驗(yàn)，依然聳立。

⑴ Dirac: 迪拉克，保羅·阿德利安·莫里斯1902-1984英國(guó)數(shù)學(xué)和物理學(xué)家。1933年因新原子理論公式與人分享諾貝爾獎(jiǎng)。

We launch a satellite into orbit and use it to bounce messages from continent to continent.The machine on which I write these words embodies hundreds of insights into the workings of the material world, insights that are confirmed by every burst of letters on the screen, and I stare at that screen through lenses that obey the laws of optics first worked out in detail by Isaac Newton⑵.我們發(fā)射一枚人造衛(wèi)星，它便幫助我們將訊息傳遍世界各地。而我，正在一臺(tái)機(jī)器上記錄下這些文字，這臺(tái)機(jī)器包涵著人類思想的精髓---對(duì)物質(zhì)世界運(yùn)作方式的真知灼見(jiàn)---每一次敲打鍵盤，這些真知便化為字母跳入屏幕；當(dāng)我注視著屏幕，架在鼻梁上的眼鏡則是根據(jù)光學(xué)原理配制而成的，而對(duì)這一理論進(jìn)行詳細(xì)論證的開山始祖則是艾薩克·牛頓。

By discerning patterns in the universe, Newton believed, he was tracing the hand of God.Scientists in our day have largely abandoned the notion of a Creator as an unnecessary hypothesis, or at least an untestable one.While they share Newton's faith that the universe is ruled everywhere by a coherent set of rules, they cannot say, as scientists, how these particular rules came to govern things.You can do science without believing in a divine Legislator, but not without believing in laws.通過(guò)對(duì)萬(wàn)物造化的深入觀察，牛頓相信自己正追隨著上帝的筆觸。如今的科學(xué)家大都摒棄了“造物主”一說(shuō)，認(rèn)為那是無(wú)稽的假設(shè)，即使不全盤否定，至少也認(rèn)定那是不可能得到驗(yàn)證的假說(shuō)。誠(chéng)然，他們堅(jiān)信牛頓的看法---世界受一套整合的法則所支配，但問(wèn)題在于，發(fā)軔之始，這些法則是如何開始掌管世界的？對(duì)此，身為科學(xué)家的他們也無(wú)從知曉。在科學(xué)的疆界，我們可以拒絕相信上帝的存在，但我們不能否認(rèn)萬(wàn)物之法的存在。

I spent my teenage years scrambling up the mountain of mathematics.Midway up the slope, however, I staggered to a halt, gasping in the rarefied air, well before I reached the heights where the equations of Einstein and Dirac would have made sense.Nowadays I add, subtract, multiply, and do long division when no calculator is handy, and I can do algebra and geometry and even trigonometry in a pinch, but that is about all that I've kept from the language of numbers.Still, I remember glimpsing patterns in mathematics that seemed as bold and beautiful as a skyful of stars.少年時(shí)，我曾試圖攀登數(shù)學(xué)之顛?？上Р诺桨肷窖?，便開始步履踉蹌；空氣稀薄，使我氣喘吁吁，不得不停下腳步，而愛(ài)因斯坦和狄拉克的方程式卻仍舊遠(yuǎn)在高處。現(xiàn)在的我，若是手邊沒(méi)有計(jì)算器，便通過(guò)心算處理加減乘除；有必要時(shí)，我還能應(yīng)付代數(shù)、幾何，甚至三角運(yùn)算；但是話說(shuō)回來(lái)，數(shù)字世界留給我的也就只有這些零星點(diǎn)滴了。不過(guò)，我至今仍然記得曾在數(shù)學(xué)王國(guó)里淺嘗到的無(wú)窮變幻---大膽、迷人，猶如群星漫天。

⑵ Isaac Newton: 牛頓(1642-1727)英國(guó)物理學(xué)家、數(shù)學(xué)家。

I'm never more aware of the limitations of language than when I try to describe beauty.Language can create its own loveliness, of course, but it cannot deliver to us the radiance we apprehend in the world, any more than a photograph can capture the stunning swiftness of a hawk or the withering power of a supernova⑶.Eva's wedding album holds only a faint glimmer of the wedding itself.All that pictures or words can do is gesture beyond themselves toward the fleeting glory that stirs our hearts.So I keep gesturing.每當(dāng)我嘗試著將美付諸于文字時(shí)，我便極為深刻地意識(shí)到：文字的力量是多么有限。語(yǔ)言自有其靈動(dòng)可人之處，可它卻無(wú)法傳達(dá)大千世界的絢爛。正如一方相片框不住一只鷹的迅捷，也再現(xiàn)不了一顆超新星毀滅時(shí)的壯麗。伊娃的婚禮相冊(cè)僅僅留存了一絲微弱的光芒，以見(jiàn)證婚禮現(xiàn)場(chǎng)的光鮮奪目。相片和文字能夠做到的最多只是描摹那些瞬息即逝的、那些讓我們心潮涌動(dòng)的光芒。于是，我一直都在努力描摹。

“All nature is meant to make us think of paradise,” Thomas Merton⑷ observed.Because the Creation puts on a nonstop show, beauty is free and inexhaustible, but we need training in order to perceive more than the most obvious kinds.Even 15 billion years or so after the Big Bang⑸, echoes of that event still linger in the form of background radiation⑹, only a few degrees above absolute zero⑺.Just so, I believe, the experience of beauty is an echo of the order and power that permeate the universe.To measure background radiation, we need subtle instruments;to measure beauty, we need alert intelligence and our five keen senses.托馬斯·梅爾頓說(shuō)過(guò)，“世間造物之神奇無(wú)不令人聯(lián)想到天堂樂(lè)土”，因?yàn)閯?chuàng)世紀(jì)本身就是一出永不落幕的表演；其間芳華之美悠游自在，無(wú)窮無(wú)盡。有些美顯而易見(jiàn)，容易為我們所捕捉，但另一些則不然：若要欣賞她們，我們得付出一點(diǎn)努力。宇宙大爆炸在一百五十多億年后的今天仍余波未平，爆炸當(dāng)時(shí)所釋放的能量（即使這些能量看起來(lái)似乎微不足道）仍以背景輻射現(xiàn)象的形式存在著。由此，我得出一個(gè)觀點(diǎn)：人類對(duì)美的體驗(yàn)中暗含著秩序和力量的影子，而這些秩序和力量充斥著整個(gè)宇宙空間。測(cè)量背景輻射，我們需要精密儀器；而衡量美，則需要?jiǎng)佑梦覀兊穆敾酆退忻翡J的感官。

⑶ supernova: 超新星，一種罕見(jiàn)的天文現(xiàn)象，表現(xiàn)為一恒星中的絕大部分物質(zhì)爆炸后，產(chǎn)生能放射極大能量的極為明亮而存在時(shí)間極短的物體。

⑷ Thomas Merton: 默頓，托馬斯1915-1968美國(guó)天主教教士和作家，其作品主要是關(guān)于當(dāng)代宗教和世俗生活的，包括《七重山》（1948年）和《無(wú)人為孤島》（1955年）。

⑸ the Big Bang: 創(chuàng)世大爆炸按照大爆炸理論，標(biāo)志宇宙形成的宇宙爆炸。

(6)background radiation: 背景輻射,又名3K宇宙背景輻射，是60年代天文學(xué)上的四大發(fā)現(xiàn)之一，它是由美國(guó)射電天文學(xué)家彭齊亞斯和威爾遜發(fā)現(xiàn)的。該學(xué)說(shuō)認(rèn)為，大爆炸之初，宇宙的溫度高得驚人。隨著宇宙膨脹的進(jìn)行，其溫度不斷降低，到現(xiàn)在平均只有絕對(duì)溫度２．７度（相當(dāng)于零下２７０．４６攝氏度）左右。

(7)absolute zero: 絕對(duì)零度在此溫度下物質(zhì)沒(méi)有熱能，相當(dāng)于攝氏-273.15度或華氏-459.67度。

Anyone with eyes can take delight in a face or a flower.You need training, however, to perceive the beauty in mathematics or physics or chess, in the architecture of a tree, the design of a bird's wing, or the shiver of breath through a flute.For most of human history, the training has come from elders who taught the young how to pay attention.By paying attention, we learn to savor all sorts of patterns, from quantum mechanics to patchwork quilts.This predilection brings with it a clear evolutionary advantage, for the ability to recognize patterns helped our ancestors to select mates, find food, avoid predators.But the same advantage would apply to all species, and yet we alone compose symphonies and crossword puzzles, carve stone into statues, map time and space.任何人都能在一顰一笑，一花一草中體驗(yàn)快樂(lè)。但是，發(fā)現(xiàn)數(shù)學(xué)之美、物理之絕、象棋之妙的眼睛并不是與生俱來(lái)，而欣賞樹木形態(tài)、鳥翼構(gòu)造、或是悠揚(yáng)笛聲的心靈也非渾然自成。我們需要點(diǎn)撥和引領(lǐng)。縱觀歷史傳承，這樣的點(diǎn)撥和引領(lǐng)往往來(lái)自長(zhǎng)者，籍此，年輕人學(xué)會(huì)專注；因?yàn)閷Ｗ?，我們領(lǐng)略到萬(wàn)千形態(tài)的美，無(wú)論是量子力學(xué)中精妙的理論，還是棉被上漂亮的拼花圖案。正是出于對(duì)美的強(qiáng)烈偏愛(ài)，才使得人類在物種進(jìn)化的追逐比拼中處于上風(fēng)。因?yàn)槿祟惸軌虮孀R(shí) 出美的事物，而我們的祖先則因循這一標(biāo)準(zhǔn)選擇伴侶，尋找食物，躲避敵人。如果自然界中所有的物種都擁有發(fā)現(xiàn)美的能力，那么它們都將在進(jìn)化過(guò)程中稱霸一方。然而，惟獨(dú)人類在演變中獨(dú)占鰲頭：我們譜寫交響曲，創(chuàng)造字謎游戲；在我們的手中，頑石誕生為雕像，時(shí)空歸依為坐標(biāo)。

Have we merely carried our animal need for shrewd perceptions to an absurd extreme? Or have we stumbled onto a deep congruence between the structure of our minds and the structure of the universe?

這一切究竟來(lái)源于何？?jī)H僅是我們將本能的敏銳感知力推向了荒謬的極致，還是我們不經(jīng)意間摸索到了扎根于人類思想和蒼茫萬(wàn)物間那深刻的一致性？

I am persuaded the latter is true.I am convinced there's more to beauty than biology, more than cultural convention.It flows around and through us in such abundance, and in such myriad forms, as to exceed by a wide margin any mere evolutionary need.Which is not to say that beauty has nothing to do with survival: I think it has everything to do with survival.Beauty feeds us from the same source that created us.我相信后者是正確的。我堅(jiān)信美不僅僅存在于生物學(xué)和文化習(xí)俗中。美我們身邊流淌，充盈、潤(rùn)澤著我們的心田；而其量之充沛，形態(tài)之多變已經(jīng)遠(yuǎn)遠(yuǎn)超越了進(jìn)化本身的需要。我這樣說(shuō)并不意味著美和生存毫無(wú)干系；恰恰相反，我相信美和生存之間有著千絲萬(wàn)縷的聯(lián)系。如果說(shuō)是自然造就了我們，那么，是美通過(guò)自然滋養(yǎng)了我們。

It reminds us of the shaping power that reaches through the flower stem and through our own hands.It restores our faith in the generosity of nature.By giving us a taste of the kinship between our own small minds and the great Mind of the Cosmos, beauty reassures us that we are exactly and wonderfully made for life on this glorious planet, in this magnificent universe.I find in that affinity a profound source of meaning and hope.A universe so prodigal of beauty may actually need us to notice and respond, may need our sharp eyes and brimming hearts and teeming minds, in order to close the circuit of Creation.無(wú)論是一朵花或是一雙手，都讓我們聯(lián)想到美的創(chuàng)造力量。美讓我們重拾信念---相信自然對(duì)于我們的無(wú)私恩惠與慷慨。美在人類渺小的心靈和宇宙?zhèn)ゴ蟮木曛g，化身為一座溝通的橋梁，并以此讓我們不再懷疑：在這片恢宏的宇宙中，在這顆璀璨的星球上，人類的存在實(shí)為天工之作，神明之意。宇宙和人類對(duì)于美的共識(shí)，給予我生存的意義與希望。我們的宇宙中，美無(wú)處不在；她等待著我們敏銳的眼睛、充實(shí)的心靈，和泉涌般的智慧，去發(fā)現(xiàn)美，去回應(yīng)美，由此成全造物的圓滿。

譯者注：

本文為美國(guó)當(dāng)代作家司各特·羅素·桑達(dá)（Scott Russell Sander，1945-）所寫。桑達(dá)出生于美國(guó)田納西州(Tennessee)的孟菲斯(Memphis)。1963年，他就讀于布朗大學(xué)(Brown University), 其后，又就讀于劍橋大學(xué)（Cambridge University）并獲得文學(xué)博士。1971年，他攜妻子(就是本文一開始提到的Ruth，而Eva則是作者的女兒)遷往印地安那州(Indiana)的布魯明頓(Bloomington), 并在那里的印地安那大學(xué)(Indiana University)任教至今。印地安那的自然風(fēng)光給予他創(chuàng)作的靈感，他在作品中對(duì)于自然的生動(dòng)細(xì)致描寫充分體現(xiàn)出他對(duì)環(huán)境的關(guān)注。本文選自他新近出版的作品《尋找希望》（Hunting for Hope）。（編輯：李吉琴）

The Literature of Knowledge and the Literature of Power byThomas De Quincey 知識(shí)文學(xué)與力量文學(xué)托馬斯·昆西

What is it that we mean by literature? Popularly, and amongst the thoughtless, it is held to include everything that is printed in a book.Little logic is required to disturb that definition.The most thoughtless person is easily made aware that in the idea of literature one essential element is some relation to a general and common interest of man—so that what applies only to a local, or professional, or merely personal interest, even though presenting itself in the shape of a book, will not belong to Literature.So far the definition is easily narrowed;and it is as easily expanded.For not only is much that takes a station in books not literature;but inversely, much that really is literature never reaches a station in books.The weekly sermons of Christendom, that vast pulpit literature which acts so extensively upon the popular mind—to warn, to uphold, to renew, to comfort, to alarm—does not attain the sanctuary of libraries in the ten-thousandth part of its extent.The Drama again—as, for instance, the finest of Shakespeare's plays in England, and all leading Athenian plays in the noontide of the Attic stage—operated as a literature on the public mind, and were(according to the strictest letter of that term)published through the audiences that witnessed their representation some time before they were published as things to be read;and they were published in this scenical mode of publication with much more effect than they could have had as books during ages of costly copying or of costly printing.我們所說(shuō)的“文學(xué)”是什么呢？人們，尤其是對(duì)此欠考慮者，普遍會(huì)認(rèn)為：文學(xué)包括印在書本中的一切?？蛇@種定義無(wú)需多少理由便可被推翻。最缺乏思考的人也很容易明白，“文學(xué)”這一概念中有個(gè)基本要素，即文學(xué)或多或少都與人類普遍而共同的興趣有關(guān)；因此，那些僅適用于某一局部、某一行業(yè)或僅僅處于個(gè)人興趣的作品，即便以書的形式面世，也不該屬于“文學(xué)”。就此而論，文學(xué)之定義很容易變窄，而它同樣也不難拓寬。因?yàn)椴粌H有許多躋身于書卷之列的文字并非文學(xué)作品，而且與之相反，不少真正的文學(xué)著作卻未曾付梓成書。譬如基督教世界每星期的布道，這種篇什浩繁且對(duì)民眾精神影響極廣的講壇文學(xué)，這種對(duì)世人起告戒、鼓勵(lì)、振奮、安撫或警示作用的布道文學(xué)，最終能進(jìn)入經(jīng)樓書館的尚不及其萬(wàn)分之一。此外還有戲劇，如英國(guó)莎士比亞最優(yōu)秀的劇作，以及雅典戲劇藝術(shù)鼎盛時(shí)期的全部主流劇作，都曾作為文學(xué)作品對(duì)公眾產(chǎn)生過(guò)影響。這些作品在作為讀物出版之前，已通過(guò)觀看其演出的觀眾而“出版”了（這正是“出版”一詞最嚴(yán)格的意義）。在抄寫或印刷都非常昂貴的年代，通過(guò)舞臺(tái)形式“出版”這些劇作遠(yuǎn)比將它們出版成書效果更佳。

Books, therefore, do not suggest an idea coextensive and interchangeable with the idea of Literature;since much literature, scenic, forensic, or didactic(as from lecturers and public orators), may never come into books, and much that does come into books may connect itself with no literary interest.But a far more important correction, applicable to the common vague idea of literature, is to be sought not so much in a better definition of literature as in a sharper distinction of the two functions which it fulfills.In that great social organ which, collectively, we call literature, there may be distinguished two separate offices that may blend and often do so, but capable, severally, of a severe insulation, and naturally fitted for reciprocal repulsion.There is, first, the literature of knowledge;and, secondly, the literature of power.The function of the first is—to teach;the function of the second is—to move: the first is a rudder;the second, an oar or a sail.The first speaks to the mere discursive understanding;the second speaks ultimately, it may happen, to the higher understanding or reason, but always through affections of pleasure and sympathy.Remotely, it may travel towards an object seated in what Lord Bacon calls dry light;but, proximately, it does and must operate—else it ceases to be a literature of power—on and through that humid light which clothes itself in the mists and glittering iris of human passions, desires, and genial emotions.Men have so little reflected on the higher functions of literature as to find it a paradox if one should describe it as a mean or subordinate purpose of books to give information.But this is a paradox only in the sense which makes it honorable to be paradoxical.Whenever we talk in ordinary language of seeking information or gaining knowledge, we understand the words as connected with something of absolute novelty.But it is the grandeur of all truth which can occupy a very high place in human interests that it is never absolutely novel to the meanest of minds: it exists eternally by way of germ or latent principle in the lowest as in the highest, needing to be developed, but never to be planted.To be capable of transplantation is the immediate criterion of a truth that ranges on a lower scale.Besides which, there is a rarer thing than truth—namely, power, or deep sympathy with truth.What is the effect, for instance, upon society, of children? By the pity, by the tenderness, and by the peculiar modes of admiration, which connect themselves with the helplessness, with the innocence, and with the simplicity of children, not only are the primal affections strengthened and continually renewed, but the qualities which are dearest in the sight of heaven—the frailty, for instance, which appeals to forbearance, the innocence which symbolizes the heavenly, and the simplicity which is most alien from the worldly—are kept up in perpetual remembrance, and their ideals are continually refreshed.A purpose of the same nature is answered by the higher literature, viz.the literature of power.What do you learn from Paradise Lost? Nothing at all.What do you learn from a cookery book? Something new, something that you did not know before, in every paragraph.But would you therefore put the wretched cookery book on a higher level of estimation than the divine poem? What you owe to Milton is not any knowledge, of which a million separate items are still but a million of advancing steps on the same earthly level;what you owe is power—that is, exercise and expansion to your own latent capacity of sympathy with the infinite, where every pulse and each separate influx is a step upwards, a step ascending as upon a Jacob's ladder from earth to mysterious altitudes above the earth.All the steps of knowledge, from first to last, carry you further on the same plane, but could never raise you one foot above your ancient level of earth: whereas the very first step in power is a flight—is an ascending movement into another element where earth is forgotten.由此可見(jiàn)，書之概念與“文學(xué)”之概念不可相提并論，互相替換，因?yàn)樵S多文學(xué)作品，如戲劇演出或演講者，雄辯家的說(shuō)教和辯論，也許永遠(yuǎn)都不會(huì)付印成書，而不少印成書冊(cè)的作品卻可能與文學(xué)趣味并不相關(guān)。不過(guò)更為重要的是，要糾正人們對(duì)文學(xué)普遍的模糊觀念，與其去為文學(xué)找一個(gè)更好的定義，不如更明確地劃分文學(xué)的兩種功能。在那兩個(gè)被我們統(tǒng)稱為文學(xué)的龐大社會(huì)媒體中，可以分辨出兩種不同的功能。兩種功能可能混合，而且經(jīng)?；旌?，但各自又具有一種絕緣性，而且天生就互相排斥。這二者之一乃“知識(shí)文學(xué)”，之二則為“力量文學(xué)”。知識(shí)文學(xué)的作用在于教誨，力量文學(xué)的功能在于感化。前者可謂舵艄，后者則是槳橈或蓬帆。前者只有助于純粹的推理悟解，后者則總是通過(guò)愉悅之情和惻隱之心的影響，最終激發(fā)出更高的悟性，或曰理性。遠(yuǎn)而望之，仿佛它可以通過(guò)培根稱之為“理性之光”中的某個(gè)目標(biāo)，近而觀之，方知它必須通過(guò)那道被世人七情六欲之蒙蒙薄霧和閃閃彩虹包裹的“感性之光”發(fā)揮其作用，不然它就不再是一種“力量”的文學(xué)。世人對(duì)文學(xué)這兩個(gè)更為重要的作用思之甚少，所以如果有人說(shuō)賦予知識(shí)是書本平庸或次要的用途，此說(shuō)便被視為悖論。但只有在悖論亦真這個(gè)意義上，此說(shuō)方為悖論。每當(dāng)我們用平常語(yǔ)言談?wù)撉髮W(xué)求知的時(shí)候，總以為這些字眼與某種絕對(duì)新奇的事務(wù)有聯(lián)系。然而，能在人類關(guān)注的事物中占據(jù)極高地位的真理之所以偉大，就在于它對(duì)最卑微者而言也絕非新奇；無(wú)論在最卑微者還是最高貴者心中，真理永遠(yuǎn)都以種子或潛在原理的方式存在，他只需去培育或發(fā)現(xiàn)，而無(wú)需去種植或創(chuàng)造。能夠被移植是判斷一個(gè)真理屬于低級(jí)真理的直接標(biāo)準(zhǔn)。除此之外，還有一種比真理更珍貴的東西，那就是力量，或曰對(duì)真理的深切認(rèn)同。舉例而言，兒童對(duì)社會(huì)有何作用呢？?jī)和臒o(wú)助、天真和單純所喚起的憐憫、柔情和種種特殊的愛(ài)慕之意，不僅可強(qiáng)化和升華世人與生俱來(lái)的仁愛(ài)之心，就連那些在上帝眼中最為珍貴的品質(zhì)，諸如喚醒寬容的柔弱、象征神圣的天真、以及超凡脫俗的單純，也都會(huì)在永恒的記憶中得以保持，其完美典范亦會(huì)不斷更新。更高層次的文學(xué)，即力量的文學(xué)，要實(shí)現(xiàn)的正是與此相同的目的。從彌爾頓的《失樂(lè)園》中你能獲取什么知識(shí)呢？一無(wú)所獲。從一本烹調(diào)書中你能學(xué)到什么呢？從每一段中你都能學(xué)到某種新的知識(shí)，某種你不曾知曉的知識(shí)。可你能因此而認(rèn)為那本微不足道的烹調(diào)書比那部神圣的詩(shī)作更高明嗎？你應(yīng)該感謝彌爾頓的不是他給了你什么知識(shí)，因?yàn)楂@取一百萬(wàn)條互不相干的知識(shí)，也不過(guò)是在茫茫塵世向前走了一百萬(wàn)步；你應(yīng)該感謝的是他給予你“力量”，使你能發(fā)揮并拓展與無(wú)限世界產(chǎn)生共鳴的潛能。在無(wú)限世界中，每一次脈動(dòng)和心跳都是上升的一步，猶如沿雅各的天梯從地面攀向遠(yuǎn)離凡塵的神秘高處。知識(shí)的步伐，自始至終都讓你在同一層面行進(jìn)，但絕不可能使你從古老的人間塵世上升一步；而力量邁出的第一步就是飛升—— 升入另一種境界，一種使你忘卻凡塵的境界。（集體討論曹明倫、吳剛執(zhí)筆）

An Experience of Aesthetics by Robert Ginsberg 審美的體驗(yàn) 羅伯特·金斯伯格

I climbed the heights above Yosemite Valley, California in order to see the splendid granite mountain, Half Dome, in its fullest view.Approaching the edge through the woods I was filled with heightened expectation.I saw the ruin of a cabin and my approach caused the alignment of the chimney on this side of the valley with the shorn mountain across the valley.I stopped.Something happened.The stone verticals corresponded, one human-shaped, the other natural.The human site was still engaged in sightseeing.I was on its side.I saw the famous sight through the eyes of the ruin.I had come expecting beauty;I discovered an unexpected dimension to the beauty of the scene/seen.為了飽覽壯麗的花崗巖山峰半穹頂?shù)娜?，我登上了加州約塞米蒂谷的高地。穿過(guò)樹林，走近山沿，心中充滿美的期盼。遠(yuǎn)遠(yuǎn)望見(jiàn)一處小屋的廢墟，走到近前，只見(jiàn)山谷這邊的煙囪與橫穿山谷的陡峭山崖恰好連成一線。我停下腳步，奇觀出現(xiàn)了：兩道石壁遙相呼應(yīng)，一邊人工打造，一邊渾然天成。人造景觀這邊仍供觀光游覽，我此時(shí)就身臨其境。透過(guò)小屋的廢墟，我看到了著名的景觀。我懷著對(duì)美的期盼而來(lái)，不經(jīng)意間卻發(fā)現(xiàn)了美的另一番天地。

In this experience I had been seeking the aesthetic.I knew I would find it, for I had seen post cards in advance and was following the trail map.The seeking took considerable effort and time.It was a heavy investment.I was not going for the scientific purpose of studying rock formation, nor was it for the recreational purpose of exercising my limbs in the fresh air, though that exertion added intensity to the experience and was its context.Primarily, I was going for the scenic wonders.No wonder that I would take delight in seeing Half Dome.The expectation elicited the outcome.I was suitably prepared.No distractions of practical consideration — or theoretic — detracted from my concentrated expectancy.Indeed, the world all around me on the climb contributed to the context for my goal.I was on the terrain of Nature in a national park, following the trail to a viewpoint upon a celebrated natural formation.Each step in the climb not only brought me closer but obliged me to sense the altitude.Moving through the thick woods was in anticipatory contrast to the great gap of the valley and the starkness of the treeless granite boulder.這次旅程中我一直在捕捉一種美感。我知道會(huì)如愿以償，因?yàn)槲沂孪瓤催^(guò)一些有關(guān)的風(fēng)景明信片，循著山路示意圖一路找來(lái)。這樣的尋找費(fèi)時(shí)費(fèi)力，投入頗大。我此行的目的既不是出于對(duì)科學(xué)的動(dòng)機(jī)來(lái)研究巖石的結(jié)構(gòu)，也不是出于娛樂(lè)消遣的考慮在清新的空氣中舒展肢體——盡管這次跋涉加深了我對(duì)美的體驗(yàn)，而且是這番體驗(yàn)的不可或缺的環(huán)節(jié)。我來(lái)這主要是為了覽勝，因此見(jiàn)到半穹頂自然欣喜不已。有什么樣的期盼就有什么樣的結(jié)果。我有備而來(lái)，心無(wú)旁騖，一心期盼著美景，不受任何實(shí)際或假設(shè)因素的干擾。真的，在攀登過(guò)程中，我周圍的一切都為尋美營(yíng)造了氛圍。我登上了國(guó)家公園的天然山地，循著山道前來(lái)觀賞聞名遐邇的大自然的鬼斧神工。攀登中的每一步不僅使我距目標(biāo)越來(lái)越近，也使我感受到海拔越來(lái)越高。不出所料，穿行在茂密的樹林中，登上大峽谷寸草不生的花崗巖巨石，兩種不同境界給人以強(qiáng)烈的反差。

My spirit and my senses were heightened.I was keenly aware of the world, eager to experience it.My senses were willing to be gratified by their fullest exercise.Hence my eye was sharp, but so was my ear and my nose, I was open to experiencing aesthetically.And on the way I did take minor pleasure in a bird's song, a tree's sway, and a cloud's contortion.I was in the world considered as potential aesthetic realm.Any pleasing feature that appeared would be welcomed.And that welcoming mode drew forth pleasing features.A tonic subjective at-homeness with the world pervaded my feelings.I was in the right mood to enjoy Nature.我精神抖擻，感官敏銳。我真切地感受到周圍的一切，急于體驗(yàn)這一切，渴望在最充分的感官體驗(yàn)中得到最大滿足。因此我不但目光敏銳，聽(tīng)覺(jué)和嗅覺(jué)也十分靈敏——我敞開心扉，盡情地體驗(yàn)著美的滋味。沿途所見(jiàn)所聞，哪怕是一點(diǎn)小小的愉悅，鳥雀鳴唱、樹影婆娑、云卷云舒，都著實(shí)讓我動(dòng)情。置身于這樣一個(gè)處處蘊(yùn)含著美的王國(guó)，我隨時(shí)準(zhǔn)備接納任何不期而至的景色。這樣一種心態(tài)更促生了令人賞心悅目的景致，一種心曠神怡的回歸自然之情在我心中油然而生。這樣一種心情最適于欣賞自然美景不過(guò)了。

Then the unexpected happened.I had no thought in reaching the natural heights that a human structure would be present.Normally, I would have avoided any such structure as I directed my steps toward the natural view.In retrospect it makes sense that a service building be present at the trail end.It may have had facilities for visitors and played an interpretive role.But the building was not present when I arrived.It was absent though its ruin was present.And that ruin spoke to my experience as related to what I had come to see.If I had been trudging on in a dulled state, passing the time in surroundings — like those of the railway station — that did not draw interest, I might well have missed the chimney, walked past it as if it were another tree on the way to the goal.The heightened intensity of my sensibility allowed the chimney to be integrated into the experiencing aesthetically.Readiness was all.The extraterrestrial aesthetician would explain that the creature it was observing on the trail was a specimen of an aesthetic being whose experiencing apparatus for the aesthetic was on full alert.The individual was completely given over to the enjoyment of its experience.And while headed in the direction of an anticipated goal it was nonetheless open to enjoying anything that came its way.Something quite unexpected came its way, and it was ready to attend to it, getting the maximum aesthetic value out of the encounter.The creature was embarked on an adventure in experience.Given the wide range of accessible natural wonders in the national park, the individual in the right mood was bound to make gratifying discoveries.接著，出乎意料的景觀出現(xiàn)了。我怎么也不曾想到，在抵達(dá)天然高地時(shí)竟然會(huì)出現(xiàn)一處人工建筑。在通常情況下，我要是徒步參觀某處自然景點(diǎn)，一定會(huì)繞開這類建筑。回想起來(lái)，在山路盡頭有一座服務(wù)性建筑也全在情理之中。這小屋也許曾為游客提供過(guò)方便，起過(guò)導(dǎo)游講解作用?？晌襾?lái)到高地時(shí)，小屋不見(jiàn)了。雖有斷垣殘壁，房屋卻蕩然無(wú)存。而正是這片廢墟使我體驗(yàn)到此行覽勝的真正含義。如果我當(dāng)時(shí)興致索然地一路跋涉，比如像在火車站那樣的地方消磨時(shí)光，周圍的事物一點(diǎn)也不引人注意，那么我很可能會(huì)錯(cuò)過(guò)煙囪，只當(dāng)它是沿途路過(guò)的又一棵樹罷了。而現(xiàn)在，我的感悟力增強(qiáng)了，煙囪作為一道景觀融入了審美體驗(yàn)的始終。一切取決于心態(tài)。如果一個(gè)天外美學(xué)家看到我這模樣，可能會(huì)認(rèn)為，它觀察到的路上這個(gè)怪人準(zhǔn)是個(gè)充滿審美細(xì)胞的動(dòng)物，其審美感官正處于極度警覺(jué)的狀態(tài)。他已完全沉浸在審美體驗(yàn)所帶來(lái)的愉悅之中。他朝著既定的目標(biāo)行進(jìn)，同時(shí)又不放過(guò)闖入視野的任何景致。奇觀乍現(xiàn)，立即映入眼簾，他便從中發(fā)掘出最大的審美價(jià)值。此人正在經(jīng)歷一次美的歷險(xiǎn)。有國(guó)家公園這般天地，隨處可見(jiàn)自然奇現(xiàn)，心境舒暢的游人必定會(huì)獲得心滿意足的發(fā)現(xiàn)。

What are the contents of the aesthetic discovery? Formal properties of beauty may be pointed to in what I saw: the verticals as distinctively shaped and gathering space about them, and the interplay between the two kinds of vertical shapes over the enormous intervening space.The pleasure of perspective entered, for though the chimney is miniscule compared to Half Dome, my approaching it from the trail made it assume visual and spatial dignity equal to the mountain.Complexity of human meaning is encountered with poignant irony.The chimney is an enduring marker of the human value placed on the mountain visible from this point.Here human hands raised stones to shelter an experience of pure stone.So I have come to the right place;I am at home.But the human occupation has been lifted;our presence has turned to stone.Nature has reclaimed its elements.Half Dome presides over the petrifaction of the world.Chimney and mountain are in dialogue as I sense the switching between their perspectives.I am present in ruin and in unity.這次審美體驗(yàn)的發(fā)現(xiàn)是什么？我所目睹的景致或許可以說(shuō)明美的外在特征：懸崖峭壁，造型奇特，給人以強(qiáng)烈的空間感，兩道石壁形狀迥異，廣袤交錯(cuò)，凌空矗立。此外，還有透視效果帶來(lái)的愉悅：雖然與半穹頂相比石煙囪顯得非常渺小，但我從山道這邊靠近，看上去無(wú)論在視覺(jué)上還是空間上其氣勢(shì)都一點(diǎn)兒不亞于半穹頂。人類的復(fù)雜意圖受到了辛辣的諷刺。從這一視點(diǎn)看過(guò)去，那煙囪是人的價(jià)值置于大山上的一道永久性標(biāo)記。人類在那里壘石筑屋，以觀蒼石。這樣看來(lái)，我來(lái)對(duì)了地方，我找到了歸宿。不過(guò)人類對(duì)自然的占據(jù)被消除掉了，我們的存在與石頭融為一體。大自然索回了自己的要素，半穹頂主宰著石頭的世界。我感受到兩種不同景致的交替，仿佛聽(tīng)見(jiàn)煙囪在和大山對(duì)話。我站在小屋廢墟上，也置身于和諧統(tǒng)一中。（集體討論許建平執(zhí)筆）

A Person Who Apologizes Has the Moral Ball in His Court by Paul Johnson

誰(shuí)給別人道歉，誰(shuí)就在道義上掌握了主動(dòng) 保羅·約翰遜

I have sympathy for the butler in The Big Sleep.Marlowe detects him in a contradiction and asks him aggressively, “You made a mistake, didn't you?” To which the man replies, sadly and sweetly, “I make many mistakes, sir.” And so do I.I am, by instinct and training, a very specific writer, and so my errors are numerous.Recent ones include misspelling Geoffrey Madan's name —I phoned the printers with a correction but my page had already gone to press — and crediting Richard Tauber with Donald Peers's signature-tune, “By a babbling brook”(Tauber's, of course, was “You are my heart's delight”).I apologise for these mistakes, and for others in the past, and for those to come.我同情《長(zhǎng)眠》這部影片中的男管家。馬洛探長(zhǎng)發(fā)現(xiàn)了他講話前后有矛盾，就逼問(wèn)道：“你犯了一個(gè)錯(cuò)，對(duì)不？”管家傷感而乖巧地答曰：“我犯下的錯(cuò)可多去啦，先生?！?我又何嘗不是如此呢？我有點(diǎn)靈氣并且訓(xùn)練有素，寫起東西來(lái)旁征博引，力求翔實(shí)，自然就言多語(yǔ)失嘍。最近犯下的錯(cuò)誤包括把杰弗瑞·馬丹的名字拼寫錯(cuò)了——我給印廠打了個(gè)電話，把更正告訴他們，可是我的那頁(yè)已經(jīng)開印了；我把唐納德·皮爾斯的信號(hào)曲“在潺潺的小溪旁”安到了理查德·陶波的頭上（陶波的信號(hào)曲自然是“你是我心中的喜悅”。）對(duì)于這些錯(cuò)誤，以及過(guò)去犯的錯(cuò)誤和今后會(huì)犯的錯(cuò)誤，在下這廂有禮啦。

Disraeli thought that, in politics, apologies don't work.I see why.Such being the nature of parliamentary conflict, an apology in politics merely leads to fresh accusations and further demands for embarrassing details.I once said to Harold Wilson when he was prime minister, “It would be a good idea, Harold, to admit the government's mistakes occasionally, and apologise.” He replied, “That's a shrewd suggestion, Paul, and I entirely agree with it.”(Harold being Harold, I knew an untruth was coming.)“The trouble is, though, I can't actually think of any mistakes, and so there's nothing to apologise for.” Which was to make Disraeli's point, though in a Wilsonian way.迪斯累里首相認(rèn)為在政治問(wèn)題上，給別人道歉行不通。我明白個(gè)中的緣由。議會(huì)斗爭(zhēng)的本質(zhì)就是如此，在政治問(wèn)題上，道歉只會(huì)招致新的詰責(zé)和進(jìn)一步要求交待讓你左右為難的詳情。還是哈羅德·威爾遜擔(dān)任首相的時(shí)候，有一次我向他進(jìn)言：“哈羅德，偶爾承認(rèn)一下政府的錯(cuò)誤，并且道個(gè)歉，不失為一個(gè)好主意吧?！?他答道：“你這個(gè)建議高，保羅，本人完全贊同?！保ü_德畢竟是哈羅德，我知道一句言不由衷的話就要脫口而出了。）“然而難辦的是我實(shí)在想不出有哪些錯(cuò)誤，因此，也就沒(méi)有甚么好道歉的嘍?！?這正是以威爾遜的方式表達(dá)出了迪斯累里的意思。

Apologise is one of those words which has effectively reversed its original meaning.Its origin, in the Greek lawcourts, was jurisprudential: it signified the speech for the defence in which the prosecution's case was answered point by point.It retained its original meaning until at least the 16th century.Thus Sir Thomas More, after resigning from office, drew up his “Apologie of Syr Thomas More, Knyght;made by him, after he had geuen ouer the office of Lord Chancellor of Englande”.Today we would say vindication.Only gradually did the word acquire the connotation of excuse, withdrawal, admission of fault and plea for forbearance.It still bore its original meaning in theology: Newman's Apologia pro Vita Sua was not an apology at all but a vigorous rebuttal of Charles Kingsley's charges.Dickens's unfortunate statement about his reasons for splitting up with his wife, which his friends begged him not to publish, was self-destructive precisely because it was halfway between the two meanings: half defiant vindication, half admission of guilt.有那么一些詞兒，已經(jīng)徹底演變得與本義完全相反，“Apologise”即是其中之一。該詞的本義，在希臘法庭上，具有法理學(xué)意義：該詞即指辯護(hù)詞，在辯護(hù)過(guò)程中，對(duì)于訴訟方的指控，逐一予以回答。其原義至少到了16世紀(jì)還一直保留著。托馬斯·莫爾爵士在掛印辭官之后，就是這樣撰寫了他的“托馬斯·莫爾爵士之辯護(hù)詞；辭去英格蘭大法官之職后所作?！苯裉煳覀儠?huì)使用“Vindication”（辯白，辯護(hù)）一詞。只是漸漸地“Apologise”這個(gè)詞才獲得了“原諒、撤回所說(shuō)的話、承認(rèn)錯(cuò)誤并請(qǐng)求寬恕”之含義。在神學(xué)中該詞仍保留原來(lái)的意義：紐曼的《為吾生辯》（Apologia pro Vita Sua）根本就不是什么道歉，而是對(duì)查爾士·金斯菜的指控所作的強(qiáng)硬辯駁。講狄更斯與其妻分手理由的那篇倒霉的陳詞（其友人求他不要發(fā)表），就是自毀其身，恰恰是它介于兩個(gè)意義之間：一半是倔強(qiáng)的辯白，一半是承認(rèn)有愧。

No doubt everyone has to apologise for his life, sooner or later.When we appear at the Last Judgment and the Recording Angel reads out a list of our sins, we will presumably be given an opportunity to apologise, in the old sense of rebuttal, and in the new sense too, by way of confession and plea of repentance.In this life, it is well to apologise(in the new sense), but promptly, voluntarily, fully and sincerely.If the error is a matter of opinion and unpunishable, so much the better —an apology then becomes a gracious and creditable occasion, and an example to all.An enforced apology is a miserable affair.毋庸置疑，任何人都要為自己的一生辯護(hù)，不管是今生還是來(lái)世。當(dāng)我們出席最后的審判時(shí)，記錄天使誦讀出所羅列的我們的罪孽，我們作了懺悔并請(qǐng)求寬恕，這樣大概會(huì)被給予辯白（這個(gè)詞的老義）和表示歉意（它的新義）的機(jī)會(huì)。在今生中，道歉（新義）是樁對(duì)的事，但是要做到及時(shí)、要心甘情愿、要完完全全、要誠(chéng)心誠(chéng)意。如果過(guò)錯(cuò)是看法上的事，并且錯(cuò)不當(dāng)罰，那最好不過(guò)——說(shuō)一聲“對(duì)不起”就成了一個(gè)顯示大度的機(jī)會(huì)，可贊可嘆，眾人之楷模也。而被迫去道歉，那可就難受了。

Newspaper apologies nearly always seem inadequate.The most audacious one I know was brought back from America by the artist Edward Burne-Jones to show his friend Lady Homer of Mells.It read: “Instead of being arrested as we stated, for kicking his wife down a flight of stairs, and hurling a lighted kerosene lamp after her, the Revd.James P.Wellman died unmarried four years ago.” This sentence is remarkable for the enormity of the error and the succinctness of the correction — not, be it noted, an apology, for the law of libel, in the United States as in England, offers no redress to a dead person.I suspect the extract is from the New York World when it was a sensational paper owned by Pulitzer.For reasons which a recent biography of him does not clarify, he had a particular hatred for clergymen of all denominations, and frequently exaggerated or invented discreditable news items about them.He also discovered that such items invariably put on circulation.報(bào)社的道歉幾乎從來(lái)是不到位的。據(jù)我所知，最為厚顏的一次是藝術(shù)家愛(ài)德華·伯恩 — 瓊斯從美國(guó)帶回來(lái)，讓他的友人麥爾斯莊園的洪納夫人看的，曰：“詹姆士·P.維爾曼神甫沒(méi)有像我們所述說(shuō)的那樣，因?yàn)閷⑵拮右荒_踹下了樓梯，隨后又將一支點(diǎn)燃的煤油燈朝她擲去而被逮捕，而是于四年之前過(guò)世，從未婚娶?！睂?duì)于如此之大的錯(cuò)誤，而更正又如此之簡(jiǎn)短，這一句話可謂妙矣也哉——請(qǐng)注意，這算不上是“賠禮道歉”，因?yàn)樵诿绹?guó)（正如在英國(guó)一樣），根據(jù)誹謗法，是不給死人糾錯(cuò)的。我猜想這條剪報(bào)取自《紐約世界報(bào)》，曾是一家轟動(dòng)的報(bào)紙，由普利策擁有。不知何故（最近有關(guān)普氏的傳記并未澄清）他尤其痛恨各個(gè)教派的教士們，經(jīng)常將一些詆毀他們的新聞段子加以渲染，或是編造出一些這樣的段子。他還發(fā)現(xiàn)此類新聞段子總是會(huì)使發(fā)行量劇增。

The most famous apology in history was made to a much maligned, though far from innocent, cleric: Hildebrand, Pope Gregory VII.He had become involved in what is known as the Investiture Dispute, a fierce Church-State Kulturkampf, revolving round the appointment of bishops.His chief opponent, the Holy Roman Emperor Henry IV — not a nice man but not a monster either — had called him an impostor, an antipope, an Antichrist and I know not what, but had got the worst of it in the armed struggle that followed.Henry decided to purge his excommunication and get the interdict on his territories withdrawn by apologising and doing penance.The Pope had sought the protection of Countess Matilda of Tuscany, then the world's richest woman, and princess of startling beauty, taste and wisdom.He was sheltering at her stupendous mountain stronghold of Canossa, not far from Modena, and the Emperor had to climb there barefoot, in the depths of winter, to make his kowtow.Why has this amazing story not been the subject of a great opera? Perhaps it has.Needless to say, the apology was insincere and the tragic story ended in tears on both sides, the Pope's bitter last words being: “I have loved justice and hated iniquity: therefore I die in exile.” But the fact that the Church was slow to canonise this remarkable man suggests that to begin with it did not accept his version of events.A century later.Henry II of England was locked in mortal struggle over the same issue with Becket, and also apologised after he caused the archbishop's murder.This, too, was in some degree insincere, and trouble broke out afresh soon after Henry had donned sackcloth.Becket was at least as intemperate as Hildebrand, but he not only got his halo but did so in the fastest time on record.But then he was a martyr, and they always move to canonisation faster than any other category of saint.歷史上最為有名的“道歉”是向一位神職人士所致：此公乃是希爾得布蘭德，即教皇格列高利七世，他被人詆毀多多，然而也并非無(wú)辜。他卷入了史書所記載的“授職爭(zhēng)議”，即一次圍繞教會(huì)與國(guó)家之間有關(guān)任命主教問(wèn)題的激烈的“文化沖突”。他的主要對(duì)手就是神圣羅馬帝國(guó)的皇帝亨利四世——他算不上是個(gè)好人，但也不是什么魔鬼——他稱教皇是個(gè)騙子、偽教皇、假耶穌，還有一些不知道是什么樣的罵名，但是在隨后的武裝沖突中，他卻為此一敗涂地。亨利四世決定向教皇請(qǐng)罪，表示誨意，以此希冀教皇解除將其逐出教門的懲罰，并撤回在其領(lǐng)土上的授權(quán)禁令。教皇尋求托斯坎尼區(qū)的瑪?shù)贍栠_(dá)伯爵夫人的庇佑，這位伯爵夫人是當(dāng)時(shí)世界上最富有的女人，一位傾國(guó)傾城，睿智聰穎，極有品味的郡主。教皇躲進(jìn)了她那氣勢(shì)恢宏的山間城堡，它建在離摩德納市不遠(yuǎn)的卡諾薩。皇帝不得不在隆冬季節(jié)赤腳攀上城堡，前去叩頭謝罪。這樣一個(gè)令人拍案叫絕的故事卻不曾成為一個(gè)大歌劇的主題，未知何也？或許已經(jīng)有了。毋庸贅言，這次道歉并非真心實(shí)意，而悲劇則是以雙方眼淚洗面告終。教皇臨終時(shí)痛楚地說(shuō)：“吾愛(ài)正義而惡不公：故而吾死于流放?！钡牵虝?huì)遲遲不將這位杰出的人封為圣人，此事表明他們從一開始就未曾接受他對(duì)事件的說(shuō)法。一個(gè)世紀(jì)之后，英格蘭的亨利二世與貝克特大主教在同一問(wèn)題上打得你死我活，不可開交；在他指使謀殺大主教之后，也做了道歉。這在某種程度上也并非誠(chéng)心誠(chéng)意，在亨利二世披上麻衣去懺悔之后，麻煩再度出現(xiàn)。貝克特主教至少也和希爾得布蘭德一樣放縱無(wú)度，然而他不但得到了光環(huán)，而且是以有史記載以來(lái)最快的速度得到的。再說(shuō)啦，他算是個(gè)殉道者，這些殉道者比起其他類圣人，其被封圣的速度要快得多。When I was an editor, I always preferred to apologise promptly, whatever the merits of the case, rather than face the expense and, more importantly, the time-consuming complexities and debilitating worry of litigation, libel being one of the least satisfactory branches of the law.When we took a crack at Dr Bodkin Adams, believing him to be dead, and his joyful lawyer phoned me the next morning to tell me he was very much alive, I settled the matter there and then for the sum(if I remember correctly)of ￡450 and an apology.So my advice to editors is, get shot of claims quickly, unless the plaintiff's demands are manifestly unreasonable.我還是編輯的時(shí)候，無(wú)論情況如何，我總是選擇立馬道歉，而不是去面對(duì)訴訟過(guò)程中所發(fā)生的費(fèi)用，更為重要的是，去面對(duì)費(fèi)時(shí)耗神的訴訟過(guò)程中產(chǎn)生的復(fù)雜情況。誹謗法是法律當(dāng)中最不盡人意的部分。我們?cè)悯U德金·亞當(dāng)姆斯醫(yī)生開涮，還以為他已經(jīng)死了；蒞日，他的律師喜滋滋地打電話給我，告訴我亞當(dāng)姆斯醫(yī)生還活得好好的，我立時(shí)以一筆450 英鎊（如果我沒(méi)記錯(cuò)的話）的賠償費(fèi)和一句道歉的話了結(jié)此事。所以，我對(duì)編輯們的忠告是：對(duì)于賠償要求要立馬了結(jié)，除非原告的要求太離譜。

Besides, there is something distinguished about a ready apology.It is the mark of a gentleman, more particularly if it is not necessary.It is the opposite of revenge.Bacon wrote, “In seeking revenge, a man is but equal with his enemy, but in forgiving him, he is superior, for it is a princes' part to pardon.” So, the person who apologises freely has the moral ball in his court.此外，隨時(shí)準(zhǔn)備好一句道歉的話，是一種高尚行為，特別是在沒(méi)有必要道歉時(shí)而道歉，更顯示出一個(gè)紳士的特質(zhì)。道歉與報(bào)復(fù)相對(duì)。培根有云：“夫圖報(bào)復(fù)焉，汝與汝仇等：茍汝恕之，則汝優(yōu)於汝仇焉；蓋寬恕也，王者之風(fēng)也?！庇墒?，誰(shuí)把“對(duì)不起”常掛在嘴邊，誰(shuí)就在道義上掌握了主動(dòng)。（集體討論范守義執(zhí)筆）

On Going Home by Joan Didion 回家瓊·狄迪恩

I am home for my daughter's first birthday.By “home” I do not mean the house in Los Angeles where my husband and I and the baby live, but the place where my family is, in the Central Valley of California.It is a vital although troublesome distinction.My husband likes my family but is uneasy in their house, because once there I fall into their ways, which are difficult, oblique, deliberately inarticulate, not my husband's ways.We live in dusty houses(“D-U-S-T,” he once wrote with his finger on surfaces all over the house, but no one noticed it)filled with mementos quite without value to him(what could the Canton dessert plates.mean to him? How could he have known about the assay scales, why should he care if he did know?), and we appear to talk exclusively about people we know who have been committed to mental hospitals, about people we know who have been booked on drunk-driving charges, and about property, particularly about property, land, price per acre and C-2 zoning and assessments and freeway access.My brother does not understand my husband's inability to perceive the advantage in the rather common real-estate transaction known as “sale-leaseback,” and my husband in turn does not understand why so many of the people he hears about in my father's house have recently been committed to mental hospitals or booked on drunk-driving charges.Nor does he understand that when we talk about sale-leasebacks and right-of-way condemnations we are talking in code about the things we like best, the yellow fields and the cottonwoods and the rivers rising and falling and the mountain roads closing when the heavy snow comes in.We miss each other's points, have another drink and regard the fire.My brother refers to my husband, in his presence, as “Joan's husband.” Marriage is the classic betrayal.我回家給女兒過(guò)周歲生日。我所說(shuō)的“家”，并非指丈夫，我和小寶寶在洛杉磯的家，而是指位于加州中央谷地的娘家。這樣區(qū)分，盡管麻煩，卻很重要。丈夫不是不喜歡我娘家的人，但是在我娘家卻頗不自在。因?yàn)槲乙换厝ィ腿旧狭四锛胰说牧?xí)慣，說(shuō)起話來(lái)故意吞吞吐吐、拐彎抹角、令人費(fèi)解，完全有別于丈夫的習(xí)慣。我們住在灰蒙蒙的屋子里（丈夫曾用手指在落滿灰塵的地方都寫上了“灰 ——塵”兩個(gè)大字，只是沒(méi)人注意），里面還擺滿了紀(jì)念品，可在丈夫眼里這些東西毫無(wú)價(jià)值（粵式細(xì)瓷點(diǎn)心盤對(duì)他來(lái)說(shuō)能有什么意義？他怎么可能了解分析天平？即使他了解，他又何必在意？）。在他看來(lái)，我們好像盡在那談熟人，哪個(gè)被送進(jìn)了精神病院，哪個(gè)被控酒后駕車。還談財(cái)產(chǎn)，特別是地產(chǎn)、土地和地價(jià)，C-2區(qū)制規(guī)劃及評(píng)估，還有高速公路的出入口，等等。弟弟弄不明白，我丈夫怎么連很平常的“售后回租”這種房地產(chǎn)交易的好處也不懂？丈夫也覺(jué)得奇怪，在我娘家為何聽(tīng)到這么多人最近被送進(jìn)了精神病院，或是因酒后開車被控？其實(shí)丈夫不明白，我們談售后回租和依法征用公共用地的時(shí)候，是在用娘家人特有的語(yǔ)言談?wù)撟顏?lái)勁的東西，像金黃色的田野、棉白楊、時(shí)漲時(shí)落的河水，以及下大雪時(shí)封閉的山路。話不投機(jī)，索性接著喝酒，默默注視著爐火。弟弟當(dāng)著我丈夫的面，稱他為“瓊的丈夫”。結(jié)婚啊，從古到今，都意味著背叛。

Or perhaps it is not any more.Sometimes I think that those of us who are now in our thirties were born into the last generation to carry the burden of “home,” to find in family life the source of all tension and drama.I had by all objective accounts a “normal ”and a “happy ” family situation, and yet I was almost thirty years old before I could talk to my family on the telephone without crying after I had hung up.We did not fight.Nothing was wrong.And yet some nameless anxiety colored the emotional charges between me and the place that I came from.The question of whether or not you could go home again was a very real part of the sentimental and largely literary baggage with which we left home in the fifties;I suspect that it is irrelevant to the children born of the fragmentation after World War II.A few weeks ago in a San Francisco bar I saw a pretty young girl on crystal take off her clothes and dance for the cash prize in an “amateur-topless” contest.There was no particular sense of moment about this, none of the effect of romantic degradation, of “dark journey,” for which my generation strived so assiduously.What sense could that girl possibly make of, say, Long Day's Journey into Night? Who is beside the point?

或許，現(xiàn)在情況變了。我有時(shí)想，我們這些三十幾歲的人，注定成為承擔(dān)“家”的重負(fù)、并經(jīng)受家庭生活中種種緊張和沖突的最后一代人。在別人的眼里，無(wú)論從哪方面看，我都曾擁有一個(gè)“正?！倍靶腋！钡募?。然而，直到將近三十歲以前，我與娘家人通電話后總是要哭鼻子。我們沒(méi)吵過(guò)架，也沒(méi)出過(guò)岔子。但一絲莫名的憂慮，浸染了我和生我養(yǎng)我的家之間的情感糾葛。五十年代我們離家時(shí)，背負(fù)著一個(gè)裝著傷感、多半是書籍的行囊。還能回家嗎？這個(gè)問(wèn)題便是行囊中實(shí)實(shí)在在的一部分。我想，這個(gè)問(wèn)題大概與二戰(zhàn)后破碎家庭里出生的孩子無(wú)關(guān)。幾個(gè)禮拜前，在舊金山的一個(gè)酒吧里，我看見(jiàn)一位吸了毒的漂亮姑娘，脫去衣服跳舞，僅僅是為得到一場(chǎng)“業(yè)余無(wú)上裝”比賽的現(xiàn)金獎(jiǎng)勵(lì)！這沒(méi)有什么特別的意思，與浪漫沉淪沾不上邊兒，與我們這一代人所趨之若鶩的“黑暗之旅”也沾不上邊兒。那位姑娘呀，你對(duì)《進(jìn)入黑夜的漫長(zhǎng)旅程》作何理解？到底是誰(shuí)離題了？

That I am trapped in this particular irrelevancy is never more apparent to me than when I am home.Paralyzed by the neurotic lassitude engendered by meeting one's past at every turn, around every corner, inside every cupboard, I go aimlessly from room to room.I decide to meet it head-on and clean out a drawer, and I spread the contents on the bed.A bathing suit I wore the summer I was seventeen.A letter of rejection from The Nation, an aerial photograph of the site for a shopping center my father did not build in 1954.Three teacups hand-painted with cabbage roses and signed “E.M.,” my grandmother's initials.There is no final solution for letters of rejection from The Nation and teacups hand-painted in 1900.Nor is there any answer to snapshots of one's grandfather as a young man on skis, surveying around Donner Pass in the year 1910.I smooth out the snapshot and look into his face, and do and do not see my own.I close the drawer, and have another cup of coffee with my mother.We get along very well, veterans of a guerrilla war we never understood.這個(gè)不相干的問(wèn)題困擾著我，在我返回老家后尤為明顯。走過(guò)每個(gè)角落，打開每個(gè)食櫥，轉(zhuǎn)身駐足間，我一次次地面對(duì)過(guò)去，思緒不寧，及至疲乏不堪，我還是漫無(wú)目的地逐個(gè)房間走著。我決意正視過(guò)去，清理出一個(gè)抽屜，把東西攤在床上。一件我十七歲那年夏天穿的泳衣；一封《民族》周刊的退稿信；一張從空中拍攝的選址照片，1954年父親曾打算在那里建購(gòu)物中心；還有三只茶杯，上面有手繪的百葉薔薇，并簽有祖母名字的兩個(gè)首字母E.M.。我不知道該如何處理1900年手繪的茶杯和《民族》周刊的退稿信，也不知道該如何處理祖父1910年的幾張快照。照片里的祖父青春年少，踩著滑雪板，在察看唐納山口。我撫平照片，注視著祖父的臉，依稀看到自己的影子，又似乎沒(méi)有。我關(guān)上抽屜，陪母親又喝了一杯咖啡。我們現(xiàn)在相處得很好，就像打過(guò)游擊戰(zhàn)的老兵一樣，真不明白過(guò)去為何有齟齬。

Days pass.I see no one.I come to dread my husband's evening call, not only because he is full of news of what by now seems to me our remote life in Los Angeles, people he has seen, letters which require attention, but because he asks what I have been doing, suggests uneasily that I get out, drive to San Francisco or Berkeley.Instead I drive across the river to a family graveyard.It has been vandalized since my last visit and the monuments are broken, overturned in the dry grass.Because I once saw a rattlesnake in the grass I stay in the car and listen to a country-and-Western station.Later I drive with my father to a ranch he has in the foothills.The man who runs his cattle on it asks us to the roundup, a week from Sunday, and although I know that I will be in Los Angeles I say, in the oblique way my family talks, that I will come.Once home I mention the broken monuments in the graveyard.My mother shrugs.日子一天天過(guò)去，我沒(méi)拜訪任何人。我開始對(duì)丈夫晚間打來(lái)的電話感到害怕，不光是因?yàn)樗鲜歉抑v洛杉磯的情況，見(jiàn)到誰(shuí)啦，哪些信件該回啦，等等，而洛杉磯的生活距離我似乎已遙遠(yuǎn)了啊！還因?yàn)樗麊?wèn)我在做什么，有點(diǎn)拘束地建議我出去走走，開車去舊金山或伯克利。我卻駕車去了河對(duì)岸的一塊家族墓地。自我上次來(lái)過(guò)之后，墓地被破壞了，墓碑?dāng)嗔?，翻倒在枯草叢里。以前我曾在草叢里?jiàn)到一條響尾蛇，所以這次我待在車上，收聽(tīng)鄉(xiāng)村與西部音樂(lè)臺(tái)的廣播。后來(lái)我同父親開車去了他在山麓小丘上的農(nóng)場(chǎng)。為他放牛的人請(qǐng)我們下周日來(lái)看他趕攏牛群。盡管我明明知道那時(shí)我已回到洛杉磯了，但我還是以家里人繞彎子的方式說(shuō)要來(lái)。一回到家里，我就提起了墓地里的斷碑。母親聳了聳肩。

I go to visit my great-aunts.A few of them think now that I am my cousin, or their daughter who died young.We recall an anecdote about a relative last seen in 1948, and they ask if I still like living in New York City.I have lived in Los Angeles for three years, but I say that I do.The baby is offered a horehound drop, and I am slipped a dollar bill “to buy a treat.” Questions trail off, answers are abandoned, the baby plays with the dust motes in a shaft of afternoon sun.我去看望姑婆們。其中幾位把我當(dāng)成了我的堂妹，或她們?cè)缡诺呐畠海覀兓貞浧鹨晃挥H戚的軼事，上次相見(jiàn)是在1948年。她們問(wèn)我是否還喜歡住在紐約市。其實(shí)我在洛杉磯已經(jīng)住了三年，但我還是說(shuō)喜歡紐約。她們給我女兒帶苦味的薄荷糖吃，還塞給我一塊錢“再買點(diǎn)好吃的。”慢慢地，問(wèn)題少了，回答也就省了。女兒在午后的一縷陽(yáng)光里，歡快地抓弄著塵埃。

It is time for the baby's birthday party: a white cake, strawberry-marshmallow ice cream, a bottle of champagne saved from another party.In the evening, after she has gone to sleep, I kneel beside the crib and touch her face, where it is pressed against the slats, with mine.She is an open and trusting child, unprepared for and unaccustomed to the ambushes of family life, and perhaps it is just as well that I can offer her little of that life.I would like to give her more.I would like to promise her that she will grow up with a sense of her cousins and of rivers and of her great-grandmother's teacups, would like to pledge her a picnic on a river with fried chicken and her hair uncombed, would like to give her home for her birthday, but we live differently now and I can promise her nothing like that.I give her a xylophone and a sundress from Madeira, and promise to tell her a funny story.女兒的生日聚會(huì)開始了——有白蛋糕，草莓蜜餞冰激凌，和一瓶從別的聚會(huì)上留下來(lái)的香檳。晚上，女兒睡著后，我跪在小床邊，面頰貼著她那緊挨著床欄的小臉蛋。女兒性情開朗，相信別人，對(duì)于家庭生活的陷阱既不知曉，也無(wú)防范。也許，我還是讓她少過(guò)這種生活吧。我倒是愿意給與她更多別的東西。我倒愿意許諾讓堂兄弟姊妹的手足之情、潺潺流淌的小河、以及外曾祖母的茶杯伴著她成長(zhǎng)；愿意答應(yīng)帶她去河邊野炊，認(rèn)她披散著頭發(fā)，啃炸雞；愿意給她一個(gè)真正的家作為生日禮物。但是，我們的生活不同了啊，我無(wú)法許諾給予她這一切！我只給了她一把木琴和來(lái)自馬德里的背心裙，還答應(yīng)給她講個(gè)有趣的故事。

（集體討論方開瑞執(zhí)筆）

The Making of Ashenden(Excerpt)by Stanley Elkin 艾興登其人（節(jié)選）斯坦利·埃爾金

I've been spared a lot, one of the blessed of the earth, at least one of its lucky, that privileged handful of the dramatically prospering, the sort whose secrets are asked, like the hundred-year-old man.There is no secret, of course;most of what happens to us is simple accident.Highish birth and a smooth network of appropriate connection like a tea service written into the will.But surely something in the blood too, locked into good fortune's dominant genes like a blast ripening in a time bomb.Set to go off, my good looks and intelligence, yet exceptional still, take away my mouthful of silver spoon and lapful of luxury.Something my own, not passed on or handed down, something seized, wrested—my good character, hopefully, my taste perhaps.What's mine, what's mine? Say taste—the soul's harmless appetite.我一直活得無(wú)憂無(wú)慮，深得上帝垂愛(ài)，至少算個(gè)幸運(yùn)兒，少數(shù)人才享有的尊榮富貴，我垂手得之。就像百歲人瑞總有人討教，我的秘訣也總有人探詢。當(dāng)然，秘訣談不上，人間之事大多純屬偶然。高貴的出身、順暢的關(guān)系網(wǎng)有如憑遺囑繼承的茶具，隨我所用。當(dāng)然，我的幸運(yùn)也有某種與生俱來(lái)的因素，一種血液里固有的強(qiáng)勢(shì)基因；它像定時(shí)炸彈，到時(shí)就會(huì)爆炸。一旦爆炸，我出類拔萃的相貌和智慧將會(huì)使口銜銀匙、滿堂金玉的身世完全微不足道。我的成功源自我自己特有的東西，不是祖?zhèn)鞯母Ｊa，是某種我拼命抓住、努力得到的東西——我良好的性格或品味。那么，究竟什么才是我自己特有的東西?是什么呢?是品味吧一一那種無(wú)害的心靈欲求。

I've money, I'm rich.The heir to four fortunes.Grandfather on Mother's side was a Newpert.The family held some good real estate in Rhode Island until they sold it for many times what they gave for it.Grandmother on Father's side was a Salts, whose bottled mineral water, once available only through prescription and believed indispensable in the cure of all fevers, was the first product ever to be reviewed by the Food and Drug Administration, a famous and controversial case.The government found it to contain nothing that was actually detrimental to human beings, and it went public, so to speak.Available now over the counter, the Salts made more money from it than ever.我有錢，我富足，我繼承了四筆遺產(chǎn)。外公姓紐波特，紐家在羅得島坐擁不菲房產(chǎn)，后來(lái)以高出原價(jià)好多倍出手。奶奶姓索爾茨。她的家族生產(chǎn)的瓶裝礦泉水，一度只能憑醫(yī)生處方才能買到，據(jù)說(shuō)是治各種發(fā)熱癥所必需，是聯(lián)邦食品藥品管理局有史以來(lái)審查的第一宗產(chǎn)品。那個(gè)案例名噪一時(shí)、頗具爭(zhēng)議。政府發(fā)現(xiàn)它沒(méi)有對(duì)人體有害的東西，也就上市了。現(xiàn)在誰(shuí)都可以在商店買到，索爾茨家族因此賺得缽滿盆滿。

Mother was an Oh.Her mother was the chemical engineer who first discovered a feasible way to store oxygen in tanks.And Father was Noel Ashenden, who though he did not actually invent the match-book, went into the field when it was still a not very flourishing novelty, and whose slogan, almost a poem, “Close Cover Before Striking”(a simple stroke, as Father liked to say), obvious only after someone else has already thought of it(the Patent Office refused to issue a patent on what it claimed was merely an instruction, but Father's company had the message on its matchbooks before his competitors even knew what was happening), removed the hazard from book matches and turned the industry and Father's firm particularly into a flaming success overnight—Father's joke, not mine.Later, when the inroads of Ronson and Zippo threatened the business, Father went into seclusion for six months and when he returned to us he had produced another slogan: “For Our Matchless Friends.” It saved the industry a second time and was the second and last piece of work in Father's life.家母隨外婆姓歐。外婆是化學(xué)工程師，成功開發(fā)了罐裝氧氣。家父是諾爾?艾興登。盡管紙板火柴不是他發(fā)明的，但當(dāng)它還是個(gè)新玩意兒、不怎么旺銷時(shí)，他就人了這個(gè)行業(yè)。他的推銷廣告頗有詩(shī)意：“闔蓋一劃火自來(lái)”(就像父親常說(shuō)的，輕輕一劃就成)。很顯然，這是拾人牙慧(專利局因此拒發(fā)專利證，說(shuō)這只不過(guò)是句使用說(shuō)明。但父親的公司在對(duì)手還懵然不覺(jué)時(shí)，就搶先把這句廣告詞印在火柴盒上)。正是這句推銷廣告消除了紙板火柴使用時(shí)的危險(xiǎn)，使整個(gè)行業(yè)，特別是父親的火柴公司，一夜之間生意火了起來(lái)——這是父親的玩笑而非我本人的幽默。后來(lái)，榮升和芝寶打火機(jī)打人市場(chǎng)，火柴生意受到威脅。父親于是隱退，半年后推出了另一句廣告詞：“我友(有)火柴”，父親因此第二次拯救了火柴業(yè)，這也是父親一生中第二個(gè)也是最后一個(gè)成就。

There are people who gather in the spas and watering places of this world who pooh-pooh our fortune.Après ski, cozy in their wools, handsome before their open hearths, they scandalize amongst themselves in whispers.“Imagine,” they say, “saved from ruin because of some cornball sentiment available in every bar and grill and truck stop in the country.It's not, not...”

那些整日泡在溫泉浴場(chǎng)、休閑勝地的人對(duì)我們的財(cái)富嗤之以鼻。他們滑雪回來(lái)，換上溫暖舒適的羊毛衫，神氣活現(xiàn)地坐在壁爐前嘀嘀咕咕嚼舌頭：“想想看，”他們說(shuō)，“他沒(méi)有完蛋，還不是因?yàn)榻家暗木瓢?、燒烤店、卡車?chǎng)總有些人對(duì)紙板火柴戀戀不合。不是因?yàn)??”

Not what? Snobs!Phooey on the First Families.On railroad, steel mill, automotive, public utility, banking and shipping fortunes, on all hermetic legacy, morganatic and blockbuster blood-lines that change the maps and landscapes and alter the mobility patterns, your jungle wheeling and downtown dealing a stone's throw from warfare.I come of good stock—real estate, mineral water, oxygen, matchbooks: earth, water, air and fire, the old elementals of the material universe, a bellybutton economics, a linchpin one.不是因?yàn)槭裁?？這幫勢(shì)利眼！呸！什么第一家族！什么鐵路、鋼廠、汽車、公共設(shè)施、銀行和航運(yùn)方面的財(cái)富！什么秘密遺產(chǎn)！什么貴賤婚配！什么豪門世家！你們改變了地圖、地貌、甚至改變了社會(huì)流動(dòng)的格局，可你們?nèi)跞鈴?qiáng)食，巧取豪奪，跟戰(zhàn)爭(zhēng)相差無(wú)幾。我這才叫來(lái)路正宗——房地產(chǎn)、礦泉水、氧氣、火柴：土、水、氣、火，物質(zhì)世界古老的四大元素。這才是核心經(jīng)濟(jì)，這才是關(guān)鍵經(jīng)濟(jì)。It is as I see it a perfect genealogy, and if I can be bought and sold a hundred times over by a thousand men in this country—people in your own town could do it, providents and trailers of hunch, I bless them, who got into this or went into that when it was eight cents a share—I am satisfied with my thirteen or fourteen million.Wealth is not after all the point.The genealogy is.That bridge-trick nexus that brought Newpert to Oh, Salts to Ashenden and Ashenden to Oh, love's lucky longshots which, paying off, permitted me as they permit every human life!(I have this simple, harmless paranoia of the good-natured man, this cheerful awe.)Forgive my enthusiasm, that I go on like some secular patriot wrapped in the simple flag of self, a professional descendant, every day the closed-for-the-holiday banks and post offices of the heart.And why not? Aren't my circumstances superb? Whose are better? No boast, no boast.I've had it easy, served up on all life's silver platters like a satrap.And if my money is managed for me and I do no work—less work even than Father, who at least came up with those two slogans, the latter in a six-month solitude that must have been hell for that gregarious man(“For Our Matchless Friends”: no slogan finally but a broken code, an extension of his own hospitable being, simply the Promethean gift of fire to a guest)—at least I am not “spoiled” and have in me still alive the nerve endings of gratitude.If it's miserly to count one's blessings, Brewster Ashenden's a miser.在我看來(lái)，我出身完美。如果這個(gè)國(guó)家有一千人百余次買賣我的股票——跟你同住一城的人可能會(huì)這么做；有遠(yuǎn)見(jiàn)的人，跟著感覺(jué)走的人，我祝福他們!當(dāng)每股還只有八分錢時(shí)，他們就買進(jìn)了我的這種或那種股票——我對(duì)我原有的一千三、四百萬(wàn)，就很滿足了。畢竟財(cái)富不是關(guān)鍵，關(guān)鍵是出身。橋牌般復(fù)雜的姻緣讓外公走進(jìn)了外婆的生活，奶奶嫁給了爺爺，家父娶了家母。父母姻緣巧合的愛(ài)情造就了我，就像別人的愛(ài)晴造就了一個(gè)個(gè)鮮活的生命！(我這個(gè)性良好的人也有這種樸素而無(wú)害的追問(wèn)到底的執(zhí)拗，這種對(duì)自己生命的由衷的敬畏。)原諒我有如此熱情，像一個(gè)無(wú)宗教信仰的愛(ài)國(guó)者，處處強(qiáng)調(diào)自我，或者像一個(gè)職業(yè)繼承人，每天心無(wú)所系，有如放假關(guān)門的銀行和郵局。為什么不呢?我的條件不優(yōu)越嗎?還有比我條件更好的嗎?這不是吹牛，根本不是。我的一切來(lái)得太容易，猶如一位大老爺，一切都有人用銀盤奉上。錢有人管，不用工作一一我比父親工作還少，他起碼還炮制了兩句廣告詞，第二句還是他退隱半年的結(jié)果。對(duì)于像他那樣好熱鬧的人來(lái)說(shuō)，那半年簡(jiǎn)直是人間地獄(“我友（有）火柴”，說(shuō)到底并不算什么廣告詞，而是個(gè)被破解的密碼，是他殷勤個(gè)性的延伸，是他的好客之火，是普羅米修斯的圣火)。即便如此，我起碼沒(méi)被“寵壞”，渾身還洋溢著感恩之情。如果數(shù)數(shù)自己的福氣也算是小氣的話，那我布魯斯特·艾興登就是個(gè)小氣鬼。This will give you some idea of what I'm like: 簡(jiǎn)單給您說(shuō)說(shuō)我的為人：

On Having an Account in a Swiss Bank: I never had one, and suggest you stay away from them too.Oh, the mystery and romance is all very well, but never forget that your Swiss bank offers no premiums, whereas for opening a savings account for 5,000 or more at First National City Bank of New York or other fine institutions you get wonderful premiums—picnic hampers, Scotch coolers, Polaroid cameras, Hudson's Bay blankets from L.L.Bean, electric shavers, even lawn furniture.My managers always leave me a million or so to play with, and this is how I do it.I suppose I've received hundreds of such bonuses.Usually I give them to friends or as gifts at Christmas to doormen and other loosely connected personnel of the household, but often I keep them and use them myself.I'm not stingy.Of course I can afford to buy any of these things—and I do, I enjoy making purchases—but somehow nothing brings the joy of existence home to me more than these premiums.Something from nothing—the two-suiter from Chase Manhattan and my own existence, luggage a bonus and life a bonus too.Like having a film star next to you on your flight from the Coast.There are treats of high order, adventure like cash in the street.說(shuō)到在瑞士銀行開戶：我從沒(méi)開過(guò)，建議你也別開。當(dāng)然，那種神秘感覺(jué)和浪漫色彩挺不錯(cuò)的。但記住，瑞士銀行從不提供任何禮品。相反，如果你在紐約第一國(guó)民城市銀行或別的優(yōu)質(zhì)機(jī)構(gòu)開一個(gè)5000美元或更多的儲(chǔ)蓄帳戶，你就可以得到精美禮品，像什么野餐籃子啦、蘇格蘭冷飲啦、寶麗來(lái)相機(jī)啦、名牌毛毯啦、電動(dòng)剃須刀啦，甚至還有草坪家私。我的經(jīng)理們總給我留個(gè)百兒八十萬(wàn)元什么的玩著花，我順手就到銀行開個(gè)戶。估計(jì)類似的贈(zèng)品我已有幾百件了。我常拿它們送朋友或作為圣誕禮物送給門童和家里的勤雜人員。但我也經(jīng)常留下自用。我不是摳門的人，這些玩意兒我當(dāng)然買得起——也去買過(guò)，我喜歡購(gòu)物一一但不知為什么，這些贈(zèng)品給我?guī)?lái)了無(wú)與倫比的快樂(lè)。從無(wú)到有——大通·曼哈頓銀行送的男士小行李箱是這樣，我的人生也是這樣；行李箱是贈(zèng)品，人生也是贈(zèng)品。那感覺(jué)就像在從西岸回來(lái)的飛機(jī)上，發(fā)現(xiàn)鄰座是個(gè)電影明星。生活中總有這種難得的樂(lè)事，就像大街上撿錢那樣刺激。

Let's enjoy ourselves, I say;let's have fun.Lord, let us live in the sand by the surf of the sea and play till cows come home.We'll have a house on the Vineyard and a brownstone in the Seventies and a pied-à-terre in a world capital when something big is about to break.(Put the Cardinal in the back bedroom where the sun gilds the bay at afternoon tea and give us the courage to stand up to secret police at the door, to top all threats with threats of our own, the nicknames of mayors and ministers, the fast comeback at the front stairs, authority on us like the funny squiggle the counterfeiters miss.)Re-Columbus us.Engage us with the overlooked, a knowledge of optics, say, or a gift for the tides.(My pal, the heir to most of the vegetables in inland Nebraska, has become a superb amateur oceanographer.The marine studies people invite him to Wood's Hole each year.He has a wave named for him.)Make us good at things, the countertenor and the German language, and teach us to be as easy in our amateur standing as the best man at a roommate's wedding.Give us hard tummies behind the cummerbund and long swimmer's muscles under the hound's tooth so that we may enjoy our long life.And may all our stocks rise to the occasion of our best possibilities, and our humanness be bullish too.我常說(shuō)，我們要玩得開心，要及時(shí)行樂(lè)。上帝啊，讓我們住在海邊吧，踏沙，沖浪，嬉戲，直至永遠(yuǎn)。我們要在馬薩葡萄園島有一套獨(dú)棟別墅，在紐約七十幾街有一套褐石豪宅，在某個(gè)世界之都有個(gè)安樂(lè)窩，以便就近親臨大事的現(xiàn)場(chǎng)。(請(qǐng)紅衣主教住最里邊的臥室，下午茶時(shí)分的陽(yáng)光將海灣鍍上金色，同時(shí)給我們?cè)鎏碛職?，直面門外的秘密警察，以我們的威脅來(lái)消除一切外來(lái)的威脅，報(bào)出達(dá)官貴人們的諢名，在門口與他們唇槍舌戰(zhàn)，那種威勢(shì)，就像紙幣上古怪的防偽線條，無(wú)法模仿。)我們要像哥倫布再世。我們要致力于別人忽略的東西，如光學(xué)的某一方面或研究海潮的某種能力。(我有個(gè)朋友，在遠(yuǎn)離海洋的內(nèi)布拉斯加州繼承了蔬菜種植業(yè)，卻成了一位出色的業(yè)余海洋學(xué)家。研究海洋的專業(yè)人士每年都請(qǐng)他去伍茲霍。有一種海浪以他的名字命名。)讓我們擅長(zhǎng)點(diǎn)什么吧，無(wú)論成為男高音歌手還是掌握德文。讓我們輕松地做業(yè)余專家，就像在室友的婚禮上做伴郎那樣容易。讓我們的腰帶下有結(jié)實(shí)的小腹，泳衣里有游泳健將的強(qiáng)勁肌肉，這樣我們會(huì)安享長(zhǎng)命天年。讓我們的股票天天猛漲，讓我們做人也牛氣沖天。Speaking personally I am glad to be a heroic man.私下里說(shuō)，我很樂(lè)意做個(gè)英雄人物。

I am pleased that I am attractive to women but grateful I'm no bounder.Though I'm touched when married women fall in love with me, as frequently they do, I am rarely to blame.I never encourage these fits and do my best to get them over their derangements so as not to lose the friendships of their husbands when they are known to me, or the neutral friendship of the ladies themselves.This happens less than you might think, however, for whenever I am a houseguest of a married friend I usually make it a point to bring along a girl.These girls are from all walks of life—models, show girls, starlets, actresses, tennis professionals, singers, heiresses and the daughters of the diplomats of most of the nations of the free world.All walks.They tend, however, to conform to a single physical type, and are almost always tall, tan, slender and blond, the girl from Ipanema as a wag friend of mine has it.They are always sensitive and intelligent and good at sailing and the Australian crawl.They are never blemished in any way, for even something like a tiny beauty mark on the inside of a thigh or above the shoulder blade is enough to put me off, and their breaths must be as sweet at three in the morning as they are at noon.(I never see a woman who is dieting for diet sours the breath.)Arm hair, of course, is repellent to me though a soft blond down is now and then acceptable.I know I sound a prig.I'm not.I am—well, classical, drawn by perfection as to some magnetic, Platonic pole, idealism and beauty's true North.很高興我深得女人青睞，但謝天謝地，我絕非好色之徒。盡管已婚女人有意于我時(shí)——這是常事——我會(huì)感動(dòng)，但多責(zé)不在我。我從不鼓勵(lì)這樣的一時(shí)沖動(dòng)，還會(huì)盡量讓她們恢復(fù)平靜，以便保持與她們的夫君一一如果認(rèn)識(shí)的話――的友誼，或者與她們本人的適度關(guān)系。不過(guò)，這種事比你想像的要少，因?yàn)槊看挝业揭鸦槊饔训母献隹?，都刻意攜一位靚女同行。這些女孩各行各業(yè)都有：模特啦、舞女啦、新星啦、演員啦、職業(yè)網(wǎng)球手啦、歌手啦、富家女啦什么的，還有自由世界許多國(guó)家外交官的女兒們，真的是形形色色。我的玩伴往往都像一個(gè)模子鑄出來(lái)的，幾乎都是個(gè)子高挑、膚色健康、身段苗條、金發(fā)碧眼的可愛(ài)美人，用我一個(gè)喜歡調(diào)侃的朋友的說(shuō)話，她就像歌中走出來(lái)的“來(lái)自伊帕內(nèi)瑪?shù)呐ⅰ?。她們都敏感聰慧，擅長(zhǎng)玩帆船和澳式自由泳。她們完美無(wú)瑕，因?yàn)榧词故谴笸葍?nèi)側(cè)或鎖骨上邊的美人痣也讓我掃興。她們還必需呵氣如蘭，即使在凌晨三點(diǎn)也要像正午時(shí)分那樣清新(我從不約見(jiàn)節(jié)食的女人，因?yàn)楣?jié)食會(huì)使她的呼吸帶酸味兒)。自然，腋毛令我反感，金色細(xì)軟絨毛倒是偶爾可以接受。聽(tīng)起來(lái)我有點(diǎn)自命不凡。但我不是。我是那種，怎么說(shuō)呢，正統(tǒng)的人，喜歡盡善盡美，像被某種磁力吸引著，去追求那種柏拉圖式的理想的、純粹的美妙。（集體討論，蔣驍華、孔昊執(zhí)筆）

Beyond Life 超越生命[美] 卡貝爾著

I want my life, the only life of which I am assured, to have symmetry or, in default of that, at least to acquire some clarity.Surely it is not asking very much to wish that my personal conduct be intelligible to me!Yet it is forbidden to know for what purpose this universe was intended, to what end it was set a-going, or why I am here, or even what I had preferably do while here.It vaguely seems to me that I am expected to perform an allotted task, but as to what it is I have no notion.And indeed, what have I done hitherto, in the years behind me? There are some books to show as increment, as something which was not anywhere before I made it, and which even in bulk will replace my buried body, so that my life will be to mankind no loss materially.But the course of my life, when I look back, is as orderless as a trickle of water that is diverted and guided by every pebble and crevice and grass-root it encounters.I seem to have done nothing with pre-meditation, but rather, to have had things done to me.And for all the rest of my life, as I know now, I shall have to shave every morning in order to be ready for no more than this!我愿此生，我唯一確知的此生，能和諧地度過(guò)；若此愿不遂，至少也該活得有幾分清醒。希望自己之所作為能被自己了解，這肯定不算要求過(guò)分。不過(guò)有些奧秘卻不容你去了解，諸如宇宙宏旨之所在，乾坤歸宿在何方，我為何置身于此間，于此間該做何事等。我隱約覺(jué)得此生被指望去履行一項(xiàng)既定使命，但這是項(xiàng)什么使命，我卻一無(wú)所知。而且真正說(shuō)來(lái)，我在過(guò)去的歲月里又有過(guò)什么作為呢？有那么幾本書可顯示為生命之贏余，可顯示為在我創(chuàng)作其之前這世間未曾有過(guò)的東西，其體積甚至可置換我入土后的那副軀殼，從而使我生命之結(jié)束不致給人類造成物質(zhì)損失。但當(dāng)回首往昔，我發(fā)現(xiàn)自己的生命歷程就像溪流之蜿蜒漫無(wú)定向，觸石砄草根則避而改道，遇巖縫土隙則順而流之。我似乎做任何事都未經(jīng)事先考慮，而是任憑事務(wù)來(lái)擺布自己。且據(jù)我眼下所知，在我的整個(gè)余生，我每日清晨得剃須也僅僅是為了翌日清晨得剃須。

I have attempted to make the best of my material circumstances always;nor do I see to-day how any widely varying course could have been wiser or even feasible: but material things have nothing to do with that life which moves in me.Why, then, should they direct and heighten and provoke and curb every action of life? It is against the tyranny of matter I would rebel—against life's absolute need of food, and books, and fire, and clothing, and flesh, to touch and to inhabit, lest life perish.No, all that which I do here or refrain from doing lacks clarity, nor can I detect any symmetry

anywhere, such as living would assuredly display, I think, if my progress were directed by any particular motive.It is all a muddling through, somehow, without any recognizable goal in view, and there is no explanation of the scuffle tendered or anywhere procurable.It merely seems that to go on living has become with me a habit.我總想善用身邊的物質(zhì)環(huán)境，因時(shí)至今日我也不知有任何迥異之做法會(huì)更為明智可行。然身外之物與涌動(dòng)于我心中的那種生命畢竟無(wú)關(guān)。既如此，為何人之一舉一動(dòng)又常為身外之物所引所趨，所揚(yáng)所抑？我所厭惡的正是這種物質(zhì)之主宰——這種為了生命茍存于世而對(duì)食物、書本、爐火、衣衫等身外之物以及靈魂借以寓居之肉體的純粹需求。的確，我在世界之全部所為或忍而不為之事都不甚明了，無(wú)論何處我都看不到絲毫和諧，而我認(rèn)為，我的人生歷程若有任何特定目標(biāo)之指引，定會(huì)顯現(xiàn)出那種明澈和諧。但不知何故，我眼前無(wú)可辨之目標(biāo)，一直在渾然度日，而且對(duì)這種蹉跎或茫然也無(wú)從解說(shuō)?；钕氯ニ坪跻殉闪宋业囊环N習(xí)慣，僅此而已。

And I want beauty in my life.I have seen beauty in a sunset and in the spring woods and in the eyes of divers women, but now these happy accidents of light and color no longer thrill me.And I want beauty in my life itself, rather than in such chances as befall it.It seems to me that many actions of my life were beautiful, very long ago, when I was young in an evanished world of friendly girls, who were all more lovely than any girl is nowadays.For women now are merely more or less good-looking, and as I know, their looks when at their best have been painstakingly enhanced and edited.But I would like this life which moves and yearns in me, to be able itself to attain to comeliness, though but in transitory performance.The life of a butterfly, for example, is just a graceful gesture: and yet, in that its loveliness is complete and perfectly rounded in itself, I envy this bright flicker through existence.And the nearest I can come to my ideal is punctiliously to pay my bills, be polite to my wife, and contribute to deserving charities: and the program does not seem, somehow, quite adequate.There are my books, I know;and there is beauty “embalmed and treasured up” in many pages of my books, and in the books of other persons, too, which I may read at will: but this desire inborn in me is not to be satiated by making marks upon paper, nor by deciphering them.In short, I am enamored of that flawless beauty of which all poets have perturbedly divined the existence somewhere, and which life as men know it simply does not afford nor anywhere foresee.我希望生活中有美。我曾在落日余暉、春日樹林和女人的眼中看見(jiàn)過(guò)美，可如今

與這些光彩邂逅已不再令我激動(dòng)。我期盼的是生命本身之美，而非偶然降臨的美的瞬間。我覺(jué)得很久以前我生活行為中也充溢著美，那時(shí)我尚年輕，置身于一群遠(yuǎn)比當(dāng)今姑娘更為友善可愛(ài)的姑娘之中，置身于一個(gè)如今已消失的世界。時(shí)下女人不過(guò)是多少顯得有幾分姿色，而據(jù)我所知，她們最靚麗的容顏都經(jīng)過(guò)煞費(fèi)苦心的設(shè)色縛彩。但我希望這在我心中涌動(dòng)并期盼的生命能綻放出自身之美，縱然其美麗會(huì)轉(zhuǎn)瞬即逝。比如蝴蝶的一生不過(guò)翩然一瞬，但在這翩然一瞬間，其美麗得以完善，其生命得以完美。我羨慕一生中有這種美麗閃爍?？晌易罱咏依硐肷畹男袨橹皇歉顿~單一絲不茍，對(duì)妻子相敬如賓，捐善款恰宜至當(dāng)，而這些無(wú)論如何也遠(yuǎn)遠(yuǎn)不夠。當(dāng)然，還有我那些書，在我自己撰寫以及我可隨意翻閱的他人所撰寫的書中，都有美“封藏”于萬(wàn)千書頁(yè)之間。但我與生俱來(lái)的這種欲望并不滿足于在紙上寫美或從書中讀美。簡(jiǎn)而言之，我所迷戀的那種無(wú)暇之美，那種天下詩(shī)人在忐忑中發(fā)現(xiàn)存在于某處的美，那種世人所知的凡塵生活無(wú)法賜予也無(wú)法預(yù)見(jiàn)的美。

And tenderness, too—but does that appear a mawkish thing to desiderate in life? Well, to my finding human beings do not like one another.Indeed, why should they, being rational creatures? All babies have a temporary lien on tenderness, of course: and therefrom children too receive a dwindling income, although on looking back, you will recollect that your childhood was upon the whole a lonesome and much put-upon period.But all grown persons ineffably distrust one another.In courtship, I grant you, there is a passing aberration which often mimics tenderness, sometimes as the result of honest delusion, but more frequently as an ambuscade in the endless struggle between man and woman.Married people are not ever tender with each other, you will notice: if they are mutually civil it is much: and physical contacts apart, their relation is that of a very moderate intimacy.My own wife, at all events, I find an unfailing mystery, a Sphinx whose secrets I assume to be not worth knowing: and, as I am mildly thankful to narrate, she knows very little about me, and evinces as to my affairs no morbid interest.That is not to assert that if I were ill she would not nurse me through any imaginable contagion, nor that if she were drowning I would not plunge in after her, whatever my delinquencies at swimming: what I mean is that, pending such high crises, we tolerate each other amicably, and never think of doing more.And from our blood-kin we grow apart inevitably.Their lives and their interests are no longer the same as ours, and when we meet it is with conscious reservations and much manufactured talk.Besides, they know things about us which we resent.And with the rest of my fellows, I find that convention orders all our dealings, even

with children, and we do and say what seems more or less expected.And I know that we distrust one another all the while, and instinctively conceal or misrepresent our actual thoughts and emotions when there is no very apparent need.Personally, I do not like human beings because I am not aware, upon the whole, of any generally distributed qualities which entitle them as a race to admiration and affection.But toward people in books—such as Mrs.Millamant, and Helen of Troy, and Bella Wilfer, and Mélusine, and Beatrix Esmond—I may intelligently overflow with tenderness and caressing words, in part because they deserve it, and in part because I know they will not suspect me of being “queer” or of having ulterior motives.我也渴望柔情——但對(duì)生活如此奢求難道不是自作多情？我發(fā)現(xiàn)世人彼此間從不相互喜歡。的確，作為理性動(dòng)物，他們?yōu)楹我嗷ハ矚g呢？嬰兒當(dāng)然都有權(quán)得到短期柔情貸款，而且在童年時(shí)期還會(huì)有逐日遞減的柔情進(jìn)賬，然而你回憶往事時(shí)就會(huì)發(fā)現(xiàn)，童年大體上是一段孤獨(dú)寂寞且屢屢受騙的時(shí)期。但成人都莫可名狀地相互猜疑。我承認(rèn)，男女求愛(ài)時(shí)會(huì)有一時(shí)間的失常，而這種失常往往裝扮成柔情蜜意，因此有時(shí)還讓人誤以為是真情，但更多時(shí)候會(huì)變成男女間無(wú)休止?fàn)幎返姆P。你會(huì)注意到，已婚男女通常不會(huì)柔情繾綣，雙方能以禮相待就不錯(cuò)了，除兩性身體接觸外，夫妻關(guān)系往往都不慍不火。以我妻子為例，我橫豎都覺(jué)得她就像斯芬克司，一個(gè)永遠(yuǎn)也猜不透的謎，而我想也沒(méi)必要去探究她那些秘密。并且就像我并無(wú)欣慰地述說(shuō)的一樣，她對(duì)我同樣知之甚少，對(duì)我的私事也沒(méi)有表現(xiàn)出任何病態(tài)的興趣。但這并非說(shuō)一旦我罹病，她會(huì)因懼怕傳染而置我于不顧，也并非說(shuō)萬(wàn)一她溺水，我會(huì)因不善游泳而不下水施救。我的意思是說(shuō)，除非到緊要關(guān)頭，我倆會(huì)彼此容忍，和睦相處，但絕不會(huì)想到更進(jìn)一步。我們與親屬的關(guān)系也勢(shì)必日漸疏遠(yuǎn)。因各自生活已不同，彼此情趣已相異，故見(jiàn)面時(shí)存心話說(shuō)三分且多說(shuō)套話。再說(shuō)他們還知曉我們不想被別人抖露的底細(xì)。至于其他熟人，甚至包括未成年人，我發(fā)現(xiàn)彼此間交往全然是蹈常襲故，我們的所言所行似乎都不會(huì)超出對(duì)方之所料。我知道我們始終都互不信任，雖然有時(shí)毫不必要，我們?nèi)员灸艿仉[藏或偽裝真實(shí)的思想感情。就我個(gè)人而言，我不喜歡人類，因?yàn)閺目傮w上看，我不知這個(gè)物種有何共同的品質(zhì)使其值得被人欽慕。但對(duì)書中那些人——例如米拉曼特夫人、特洛伊的海倫、貝拉·威爾弗、比阿特麗克絲·埃斯蒙德等——我卻能不失理性地滿懷柔情，表達(dá)一腔愛(ài)慕之意，這一則是因?yàn)樗齻冎档梦覑?ài)慕，二則是因?yàn)槲抑浪齻儾粫?huì)懷疑我“變態(tài)”或別有用心。

And I very often wish that I could know the truth about just any one circumstance connected with my life.Is the phantasmagoria of sound and noise and color really passing or is it all an illusion here in my brain? How do you know that you are not

dreaming me, for instance? In your conceded dreams, I am sure, you must invent and see and listen to persons who for the while seem quite as real to you as I do now.As I do, you observe, I say!and what thing is it to which I so glibly refer as I? If you will try to form a notion of yourself, of the sort of a something that you suspect to inhabit and partially to control your flesh and blood body, you will encounter a walking bundle of superfluities: and when you mentally have put aside the extraneous things—your garments and your members and your body, and your acquired habits and your appetites and your inherited traits and your prejudices, and all other appurtenances which considered separately you recognize to be no integral part of you,—there seems to remain in those pearl-colored brain-cells, wherein is your ultimate lair, very little save a faculty for receiving sensations, of which you know the larger portion to be illusory.And surely, to be just a very gullible consciousness provisionally existing among inexplicable mysteries, is not an enviable plight.And yet this life—to which I cling tenaciously—comes to no more.Meanwhile I hear men talk about “the truth”;and they even wager handsome sums upon their knowledge of it: but I align myself with “jesting Pilate,” and echo the forlorn query that recorded time has left unanswered.我還常常祈愿，愿我能了解關(guān)于我生活的哪怕任何一點(diǎn)真相。這變化的聲色光彩是在真正掠過(guò)，還是我腦海中的一種幻覺(jué)？譬如你何以知曉此刻我不是你夢(mèng)中之幻象？毫無(wú)疑問(wèn)，你在你坦言的夢(mèng)中肯定遇見(jiàn)過(guò)人，且眼觀其行，耳聞其聲，當(dāng)時(shí)他們于你肯定就像現(xiàn)時(shí)之我一樣真實(shí)。注意，我說(shuō)像現(xiàn)時(shí)之我一樣真實(shí)！那么，我這口口聲聲稱之謂的“我”又當(dāng)是何物？若你設(shè)法去感知你自己為何物，那種你覺(jué)得寓于你體內(nèi)并肆意支配你肉體的東西又為何物，那將有一大堆活生生的多余物與你不期而遇——諸如你的衣衫裙袍、手足軀干、習(xí)性胃口、稟性偏見(jiàn)以及其他所有附屬物，那些你逐一視之便會(huì)承認(rèn)其并非你不可或缺的多余之物——而若是你從心中將這些多余物抹去，那在你珍珠色的腦細(xì)胞了，在你最終的寓所之中，幾乎就只剩下一種感知能力，可你知道，這種感知多半都是幻覺(jué)。而毋庸置疑，僅僅作為一種極易受騙的知覺(jué)，暫居于神秘莫測(cè)的迷幻之中，這并非一種令人羨慕的境況。然而這種生命——這種我死死黏附的生命——也不過(guò)如此這般。但與此同時(shí)我卻聽(tīng)世人在談?wù)摗罢胬怼?，他們甚至花大價(jià)錢為其所知的真理?yè)?dān)保；可我愿與“愛(ài)逗趣的彼拉多”為伍，重復(fù)那幾個(gè)幾乎沒(méi)法回答且上千年來(lái)無(wú)人回答的疑問(wèn)。

Then, last of all, I desiderate urbanity.I believe this is the rarest quality in the world.Indeed, it probably does not exist anywhere.A really urbane person—a mortal

open-minded and affable to conviction of his own shortcomings and errors, and unguided in anything by irrational blind prejudices—could not but in a world of men and women be regarded as a monster.We are all of us, as if by instinct, intolerant of that which is unfamiliar: we resent its impudence: and very much the same principle which prompts small boys to jeer at a straw-hat out of season induces their elders to send missionaries to the heathen…

最后我還企求高雅。我認(rèn)為高雅乃世間最珍貴的品質(zhì)。其實(shí)然，高雅或許并不存在于現(xiàn)實(shí)之中。真正的高雅之士虛懷若谷，聞過(guò)則喜，不會(huì)被非理性的盲目偏見(jiàn)所左右，而在這個(gè)被庸男俗女充斥的世界，這等高雅之士只能被視為怪物。仿佛是出于天性，我們所有人都容不得稀罕之事，都恨其不守規(guī)矩；而正是依照與此極其相似的準(zhǔn)則，小男孩嘲諷不合時(shí)令的草帽，他們的父輩則給異教徒派出傳教士??（集體討論，曹明倫執(zhí)筆）

Envy by Samuel Johnson 論嫉妒 [英]塞繆爾·約翰遜著

Envy is almost the only vice which is practicable at all times, and in every place — the only passion which can never lie quiet for want of irritation;its effects therefore are everywhere discoverable, and its attempts always to be dreaded.嫉妒幾乎是唯一一種隨時(shí)都能大行其道的惡習(xí)，唯一一種不會(huì)因缺乏刺激而平息的強(qiáng)烈感情，因此其影響隨處可見(jiàn)，其攻擊性也總是令人生畏。

It is impossible to mention a name which any advantageous distinction has made eminent, but some latent animosity will burst out.The wealthy trader, however he may abstract himself from public affairs, will never want those who hint, with Shylock, that ships are but boards.The beauty, adorned only with the unambitious graces of innocence and modesty, provokes, whenever she appears, a thousand murmurs of detraction.The genius, even when he endeavours only to entertain or instruct, yet suffers persecution from innumerable critics, whose acrimony is excited merely by the pain of seeing others pleased, and of hearing applauses which another enjoys.一提到某位因其所長(zhǎng)而才出眾的名流，就會(huì)有人發(fā)出隱伏于心的妒意。富商不管怎樣超脫于公共事務(wù)，也不乏有人像夏洛克那樣，說(shuō)商船不過(guò)是一堆木板，暗示其財(cái)富由風(fēng)浪擺布者不足以謂之富人。（1）美女縱然僅以端莊素雅為裝飾，其出現(xiàn)也會(huì)引起眾人私下里的猜忌和誹謗。至于天才人物，即使他們只想展示令人愉悅的自然萬(wàn)象，或只想說(shuō)明無(wú)可爭(zhēng)辯的科學(xué)原理，也難免會(huì)招致眾多批評(píng)者的詆毀，而批評(píng)者之尖刻僅僅是因?yàn)橐?jiàn)不得別人欣然陶然，聽(tīng)不到別人所享受的掌聲。The frequency of envy makes it so familiar that it escapes our notice;nor do we often reflect upon its turpitude or malignity, till we happen to feel its influence.When he that has given no provocation to malice, but by attempting to excel, finds himself pursued by multitudes whom he never saw, with all the implacability of personal resentment;when he perceives clamour and malice let loose upon him as a public enemy, and incited by every stratagem of defamation;when he hears the misfortunes of his family, or the follies of his youth, exposed to the world;and every failure of conduct, or defect of nature, aggravated and ridiculed;he then learns to abhor those artifices at which he only laughed before, and discovers how much the happiness of life would be advanced by the eradication of envy from the human heart.嫉妒之頻頻出現(xiàn)使我們隊(duì)其熟視無(wú)睹，使我們很少想到其卑鄙險(xiǎn)惡，除非自己碰巧也遭人妒忌。倘若遭妒忌者從不招惹怨恨，而只想憑真才實(shí)學(xué)超凡出眾，那當(dāng)

他發(fā)現(xiàn)自己被一群他覺(jué)得與之并無(wú)不可化解之個(gè)人恩怨的民眾糾纏之時(shí)，當(dāng)他發(fā)現(xiàn)自己被種種誹謗伎倆煽動(dòng)起來(lái)的鋪天蓋地的惡意丑化成社會(huì)公敵之時(shí)，當(dāng)他得知自己家庭之不幸和少時(shí)的愚行而被公諸于眾，自己所有的不端行為和性格缺陷都被夸大和嘲笑之時(shí)，他便能學(xué)會(huì)憎惡那些他此前只是一笑置之的伎倆，并發(fā)現(xiàn)若能從世人心中根除嫉妒，人們會(huì)怎樣更多地感受生活之幸福。

Envy is, indeed, a stubborn weed of the mind, and seldom yields to the culture of philosophy.There are, however, considerations which, if carefully implanted and diligently propagated, might in time overpower and repress it, since no one can nurse it for the sake of pleasure, as its effects are only shame, anguish, and perturbation.It is above all other vices inconsistent with the character of a social being, because it sacrifices truth and kindness to very weak temptations.He that plunders a wealthy neighbour gains as much as he takes away, and may improve his own condition in the same proportion as he impairs another's;but he that blasts a flourishing reputation, must be content with a small dividend of additional fame, so small as can afford very little consolation to balance the guilt by which it is obtained.嫉妒實(shí)乃人們心中難以根除的野草，它極少接受理性之教化。不過(guò)，只要循循善誘且堅(jiān)持不懈，遲早會(huì)有理性之思將其制服，畢竟沒(méi)人會(huì)為了取樂(lè)而心懷嫉妒，因嫉妒之后果只有羞恥、苦悶和不安。較之其他所有惡習(xí)，嫉妒與人的社會(huì)屬性最為相悖，因?yàn)樗鼤?huì)蠅頭小利而犧牲真誠(chéng)和善良。一個(gè)人若是搶劫其富有的鄰居，他所得之物即他所劫之物，其境況之改善與其鄰居境況之惡化恰成正比；但一個(gè)人若是毀損他人的盛名，他只能滿足于得到的那盛名分給他的一點(diǎn)點(diǎn)紅利，而與他行惡而產(chǎn)生的負(fù)疚感相比，其獲利之少幾乎不可能給他帶來(lái)慰藉。

（1）參見(jiàn)莎士比亞《威尼斯商人》第1幕第3場(chǎng)開始時(shí)夏洛克對(duì)巴薩尼奧說(shuō)的那番話。集體討論，曹明倫執(zhí)筆）

四川外語(yǔ)學(xué)院第七屆“語(yǔ)言橋杯”翻譯大賽獲獎(jiǎng)譯文選登

These aspects of her personality I came to know gradually over the coming months.What struck me first were the outward things, her animation and expressiveness.I couldn't tell whether this was something she was born with, or whether the projection of emotion which she had learned as an actress had become second nature.When indignant, her eyes would flash fire, when happy she would laugh unrestrainedly like a child.I quickly changed my preconceived notions about the “inscrutableness” of Orientals.在接下來(lái)的幾個(gè)月里，我逐漸了解了她的這些個(gè)性特點(diǎn)。首先給我留下深刻印象的，是她種種外在的表現(xiàn)：活潑開朗，能言善談。我不知道這是她的天性使然，39 還是因?yàn)楫?dāng)過(guò)演員，表情達(dá)意早已成為她的第二天性。她氣憤時(shí)，兩只眸子會(huì)冒出怒火；高興時(shí)，卻又像個(gè)孩子似的開懷大笑。我原先以為東方人都是“神秘難測(cè)”的，認(rèn)識(shí)她之后，很快便改變了這個(gè)先入之見(jiàn)。

...She had not remarried because she had not found anyone for whom she could care enough and who would respect her independence.??因?yàn)檎也坏揭粋€(gè)既讓她喜歡、又尊重她的獨(dú)立性的男人，她一直沒(méi)有再婚。至少，在我出現(xiàn)在她的面前之前是這樣。我倆初次相識(shí)就立即被對(duì)方的外貌所吸引。

Not, at least, till I came along.Our physical attraction was immediate and mutual.But more than that, we shared an identity of interests and found pleasure in each other's company...不過(guò)，除此之外，我們還有著共同的興趣愛(ài)好，覺(jué)得走在一起很開心。?? We sat in tea gardens amid flowering shrubs and fanciful pavilions and sipped green “Dragon Well” tea and cracked watermelon seeds.We wended through the City God Temple, with its many shops of marvelous handicrafts connected by a zigzag bridge around a lotus pond.我們坐在綠樹紅花和亭臺(tái)樓閣掩映下的茶園里，一邊抿著碧綠的龍井茶，一邊嗑著西瓜子兒。我們?cè)诔勤驈R徜徉，那里有很多出售精美的手工藝品的店鋪；一座繞著荷塘迂回而行的九曲橋，把商鋪連在一起。

And we met in her flat with a few other Chinese friends and talked in low voices, with the radios turned on loud against possible eavesdroppers, about who had just been arrested, or what bookstores had been raided, or whether more revolutionaries had been executed, and what the news from the Liberated Areas was.Sometimes we could pick up Yen’an on my short-wave set.我們時(shí)常在她的公寓房間里和幾個(gè)中國(guó)朋友聚會(huì)。為防竊聽(tīng)，我們只得低聲交談，同時(shí)把收音機(jī)開得很響。我們談?wù)撜l(shuí)剛剛被捕了，哪幾家書店被查抄了，是不是又有革命分子被處死，以及來(lái)自解放區(qū)的消息。有時(shí)我的那臺(tái)短波收音機(jī)可以收聽(tīng)到延安電臺(tái)的廣播。

She had no doubt about our compatibleness, and if our future was unsure, so was the future of everyone in China.Nor did my “foreignness” seem to present any problems.She had got used to my appearance, and recovered from the initial shock of seeing me in a raglan sleeve topcoat on finding, when I took it off, that I had shoulders after all.In fact she had become bemused to such an extent that she thought I was quite nice-looking.No one stared when we appeared in public together, nor did I, for some

reason, attract the crowds which often trailed other foreigners, awestruck by their outlandish garb and, by Chinese standards, huge noses.Her family offered no objections whatever.她深信我倆意氣相投。我們兩個(gè)人也許前路渺茫，但是在中國(guó)何嘗不是人人如此。我的“洋人相”似乎也不成問(wèn)題。起初看到我穿著套袖的輕便大衣，她頗為驚愕，及至我脫掉大衣，她發(fā)現(xiàn)原來(lái)我也長(zhǎng)著兩只肩膀，這才回過(guò)神來(lái)。如今，她早已習(xí)慣我的這副洋人相了。事實(shí)上，她簡(jiǎn)直不知如何看待我的長(zhǎng)相，竟至于覺(jué)得我長(zhǎng)得挺好看的。我倆一起在公共場(chǎng)所露面時(shí)，沒(méi)有人盯著我們看；不知何故，我也沒(méi)有吸引人群圍觀。洋人一身奇裝異服，還有按中國(guó)人的標(biāo)準(zhǔn)顯得特別高的鼻子，都使中國(guó)人感到驚異，因此他們常常喜歡尾隨洋人。她的家人一點(diǎn)兒也不反對(duì)我倆交往。

Absence of racial or religious prejudice is traditional in China.For two thousand years foreigners had been encouraged to settle in the Middle Kingdom and practice their religions and retain their customs.There was some talk among the rustics that all foreigners had red hair and blue eyes and walked without bending their knees.But those who had actually seen them knew better.None of her compatriots was shocked, though some perhaps wondered why she chose a foreigner when there was so many Chinese around.傳統(tǒng)上，種族歧視或宗教偏見(jiàn)在中國(guó)是不存在的。兩千年來(lái)，“中央王國(guó)”一直柔懷遠(yuǎn)人，鼓勵(lì)外國(guó)人在這片土地上定居、信教，并且保留他們的風(fēng)俗習(xí)慣。鄉(xiāng)下人中間有傳言說(shuō)洋人全都赤發(fā)碧眼，而且直著腿走路。但是，親眼見(jiàn)過(guò)外國(guó)人的那些人知道，事實(shí)并非如此?？吹轿疫@個(gè)“異類”和她在一起，她的同胞無(wú)人感到震驚，盡管有些人也許會(huì)想：她的身邊有那么多中國(guó)人，為什么偏偏選中一個(gè)老外？(香港大學(xué)中文學(xué)院汪寶榮)

中譯英部分

在義與利之外

Beyond Righteousness and Interests “君子喻以義，小人喻以利”。中國(guó)人的人生哲學(xué)總是圍繞著義利二字打轉(zhuǎn)?？墒牵偃缥壹炔皇蔷?，也不是小人呢？

“Men of virtue are concerned whether they behave righteously while virtueless men are concerned about their personal interests.” The Chinese philosophy of life can hardly go beyond the continuous debate over righteousness and interests.But what am I concerned about if I am

neither a man of virtue nor one without it?

曾經(jīng)有過(guò)一個(gè)人皆君子言必稱義的時(shí)代，當(dāng)時(shí)或許有過(guò)大義滅利的真君子，但更常見(jiàn)的是借義逐利的偽君子和假義真信的迂君子。那個(gè)時(shí)代過(guò)去了。曾幾何時(shí)，世風(fēng)劇變，義的信譽(yù)一落千丈，真君子銷聲匿跡，偽君子真相畢露，迂君子豁然開竅，都一窩蜂奔利而去。據(jù)說(shuō)觀念更新，義利之辨有了新解，原來(lái)利并非小人的專利，倒是做人的天經(jīng)地義。

There was once an alleged age of righteousness, in which all men were of virtue.Maybe, few of them were really men of virtue, who vindicated righteousness by sacrificing their own interests.However, most of them were either pharisees, who pursued their personal interests in the name of righteousness, or pedants, who believed in fake morality.Such an era had already elapsed.There was once a period of time when the ethos deteriorated overnight and people’s belief in righteousness greatly declined.Consequently, men of virtue vanished, pharisees revealed their impudent faces and pedants suddenly disenchanted.All people rushed for their own interests.It was said that people had renovated their values and they had endowed their conceptions of righteousness and interests with new contents.For them, the pursuit of personal interests is not a patent right of men without virtue but the primary principle followed by all human beings.“時(shí)間就是金錢！”——這是當(dāng)今一句時(shí)髦口號(hào)。企業(yè)家以之鞭策生產(chǎn)，本無(wú)可非議。但世人把它奉為指導(dǎo)人生的座右銘，用商業(yè)精神取代人生智慧，結(jié)果就使自己的人生成了一種企業(yè)，使人際關(guān)系成了一個(gè)市場(chǎng)。

我曾經(jīng)嘲笑廉價(jià)的人情味，如今，連人情味也變得昂貴而罕見(jiàn)了。試問(wèn)，不花錢你可能買到一個(gè)微笑，一句問(wèn)候，一丁點(diǎn)兒惻隱之心？

Nowadays “Time is money” is a popular slogan.It is reasonable for entrepreneurs to adopt it in their production management.However, if we substitute commercial spirit for life wisdom, taking this slogan as a motto to guide our life, we tend to regard our

life as business and our relationship, market.不過(guò)，無(wú)須懷舊。想靠形形色色的義的說(shuō)教來(lái)匡正時(shí)弊，拯救世風(fēng)人心，事實(shí)上無(wú)濟(jì)于事。在義利之外，還有別樣的人生態(tài)度。在君子小人之外，還有別樣的人格。套孔子的句式，不妨說(shuō)：“至人喻以情?！?/p>

I once derided the human kindness for its cheapness.But at present it has become costly and infrequent.Can you buy a smile, a greeting or a particle of sympathy without money? However, there is no need to reminisce.In fact, various preaches of righteousness are helpless to the rectification of current social malpractices and the salvation of present public morals.Beyond righteousness and interests, there are other life values.Apart from men of virtue and virtueless men, there are men with other personality.A remark by Confucius might be quoted here, which says: “A perfect man apprehends affection.”

義和利，貌似相反，實(shí)則相通?！傲x”要求人獻(xiàn)身抽象的社會(huì)實(shí)體，“利”驅(qū)使人投身世俗的物質(zhì)利益，兩者都無(wú)視人的心靈生活，遮蔽了人的真正的“自我”?！傲x”教人奉獻(xiàn)，“利”誘人占有，前者把人生變成一次義務(wù)的履行，后者把人生變成一場(chǎng)權(quán)利的爭(zhēng)奪，殊不知人生的真價(jià)值是超乎義務(wù)和權(quán)利外的。義和利都脫不開計(jì)較，所以，無(wú)論義師討伐叛臣，還是利欲支配眾生，人與人之間的關(guān)系總是緊張。

Righteousness and interests seem opposite on the surface but in nature they have something in common.“Righteousness” requests people to devote themselves to the abstract social noumenon while “interests” impels them to pursue the mundane loaves and fishes.Both of them ignore people’s spiritual life and as a result, they shade their real “selves”.“Righteousness” instructs people to dedicate themselves to the society and turns their life into the performance of an obligation while “interests” tempts people to appropriate material profits and makes their life become a scramble for rights and profits.Nevertheless, the real value of life lies beyond righteousness and interests.As both righteousness and interests can hardly escape from calculation and consideration, the interpersonal relations are always strained no matter when a justice army suppresses a rebellion or when all flesh are dominated by an appetite for personal interests.如果說(shuō)“義”代表一種倫理的人生態(tài)度，“利”代表一種功利的人生態(tài)度，那么，我所說(shuō)的“情”便代表一種審美的人生態(tài)度。它主張率性而行，適情而止，每個(gè)人都保持自己的真性情。你不是你所信奉的教義，也不是你所占有的物品，你之為你僅在于你的真實(shí)“自我”。生命的意義不在奉獻(xiàn)或占有，而在創(chuàng)造，創(chuàng)造就

是人的真性情的積極展開，是人在實(shí)現(xiàn)其本質(zhì)力量時(shí)所獲得的情感上的滿足。創(chuàng)造不同于奉獻(xiàn)，奉獻(xiàn)只是完成外在的責(zé)任，創(chuàng)造卻是實(shí)現(xiàn)真實(shí)的“自我”。至于創(chuàng)造和占有，其差別更是一目了然，譬如寫作，占有注重的是作品所帶來(lái)的名利地位，創(chuàng)造注重的只是創(chuàng)作本身的快樂(lè)。有真性情的人，與人相處唯求情感的溝通，與物相觸獨(dú)鐘情趣的品味。更為可貴的是，在世人匆忙逐利又為利所逐的時(shí)代，他接人待物有一種閑適之情。我不是指中國(guó)士大夫式的閑情逸致，也不是指小農(nóng)式的知足保守，而是指一種不為利驅(qū)、不為物役的淡泊的生活情懷。仍以寫作為例，我想不通，一個(gè)人何必要著作等身呢？倘想流芳千古，一首不朽的小詩(shī)足矣。倘無(wú)此奢求，則只要活得自在即可，寫作也不過(guò)是這活得自在的一種方式罷了。

If “righteousness” represents an ethical value of life and “interests”, a utilitarian attitude towards life, the “affection” that I have mentioned represents aesthetic attitude towards life.It claims that we should behave frankly and properly and all of us should maintain our real temperament.You are neither the teachings that you believe in nor the resources that you are possessed of, but your true “self”, which is the very reason why you are yourself.The value of life does not consist in dedication or possession, but creation.Creation is the outspread of one’s true temperament and the affectional satisfaction that one obtains when achieving his/her essential potence.Creation differs from dedication in that the former is the realization of the true “self” but the later, only the fulfillment of the exterior responsibilities.As for creation and possession, the difference between them is distinct at a glance.For instance, in writing possession means the concern for the fame and the status brought by works but creation means the concern for the happiness of writing itself.A person with true temperament only seeks for emotional communication when getting alone with others while he is only in deep love with the taste of sentiment when in contact with things.More importantly, he is always in a tranquil mood in such an era when others scramble for personal interests and are driven by material benefits.It is neither the leisurely and carefree mood of the Chinese scholar-bureaucrats nor the content and conservative mood of the petty farmers, but a quiet mood free from hollow fames and material interests.Still take writing as an instance.I can hardly figure out why one must produce as many famous works as he can.An enduring poem is enough to make one renowned forever.Without such an extravagant hope, one only needs to live to his content.Writing is just one means to such an end.肖伯納說(shuō)：“人生有兩大悲劇，一是沒(méi)有得到你心愛(ài)的東西，另一是得到了你心

愛(ài)的東西?！蔽以?jīng)深以為然，并且佩服他把人生的可悲境遇，表述得如此輕松俏皮。但仔細(xì)玩味，發(fā)現(xiàn)這話的立足點(diǎn)仍是占有，所以才會(huì)有占有欲未得滿足的痛苦和已得滿足的無(wú)聊這雙重悲劇。如果把立足點(diǎn)移到創(chuàng)造上，以審美的眼光看人生，我們豈不可以反其意而說(shuō)：人生有兩大快樂(lè)，一是沒(méi)有得到你心愛(ài)的東西，于是你可以去尋求和創(chuàng)造；另一是得到了你心愛(ài)的東西，于是你可以去品味和體驗(yàn)？當(dāng)然，人生總有其不可消除的痛苦，而重情輕利的人所體味到的辛酸悲哀，更為逐利之輩所夢(mèng)想不到。但是，擺脫了占有欲，至少可以使人免除許多瑣屑的煩惱和渺小的痛苦，活得有器度些。我無(wú)意以審美之情為救世良策，而只是表達(dá)了一個(gè)信念：在義與利之外，還有一種更值得一過(guò)的人生。這個(gè)信念將支撐我度過(guò)未來(lái)吉兇難卜的歲月。

George Bernard Shaw once said: “There are two tragedies in our life.One is that you have not obtained what you love while the other is that you have obtained what you love.” I took his remark for granted and admired him for his easy and witty expression of the lamentable plight in life.But when carefully relishing it, I discover that the stand of this remark is still possession, which is the very reason why there are two tragedies: the affliction of not satisfying one’s appetite for possession and the vacuity of satisfaction.If we regard creation as our stand and have an aesthetic vision for life, can’t we say that there are two enjoyments: one is that you have not attained what you love and you can continue your pursuit and creation while the other is that you have attained what you love and you can commence your appreciation and experience? Certainly, there are always some agonies in our life and the sufferings experienced by those who value affection but despise profits are out of the consideration of those who pursue interests.However, if we can get rid of the appetite for possession, we, at least, can avoid a great deal of inconsiderable vexations and trivial afflictions and live a life of more tolerance.Rather than intending to suggest the aesthetic affection as an excellent tactics of salvation, I merely express such a belief that there is a life more worthy of living beyond righteousness and interests.This faith will support me through the precarious and unpredictable future.讀書苦樂(lè) 楊絳

The Bitter-Sweetness of Reading Yang Jiang 讀書鉆研學(xué)問(wèn)，當(dāng)然得下苦功夫。為應(yīng)考試、為寫論文、為求學(xué)位，大概都得苦讀。陶淵明好讀書。如果他生于當(dāng)今之世，要去考大學(xué)，或考研究院，或考什么“托福兒”，難免會(huì)有些困難吧？我只愁他政治經(jīng)濟(jì)學(xué)不能及格呢，這還不是因

為他“不求甚解”。

Reading and studying regularly calls for a painstaking effort, whether it is meant for passing an exam, writing a thesis or pursuing an academic degree.T'ao Yuanming, a famous scholar in Jin Dynasty, who doted on reading, might probably feel baffled if he were living today and had to take exams for getting into universities or graduate programs or to score well in such tests as the TOEFL.I'm afraid he might fail the exam in Political Economics, as the result of his motto “staying content with superficial reading”.我曾挨過(guò)幾下“棍子”，說(shuō)我讀書“追求精神享受”。我當(dāng)時(shí)只好低頭認(rèn)罪。我也承認(rèn)自己確實(shí)不是苦讀。不過(guò)“樂(lè)在其中”并不等于追求享受。這話可為知者言，不足為外人道也。

I was “cudgeled” for a couple of times, being reprimanded for reading “to seek spiritual indulgence.” At the time, I had to bow down my head and confess my sin, and I have to admit as well that I've never made any painstaking effort in reality.Nevertheless, “enjoying reading” doesn't mean seeking indulgence, whose truth can only be shared with like-minded people, but goes beyond those without similar experiences 我覺(jué)得讀書好比串門兒——“隱身”的串門兒。要參見(jiàn)欽佩的老師或拜謁有名的學(xué)者，不必事前打招呼求見(jiàn)，也不怕攪擾主人。翻開書面就闖進(jìn)大門，翻過(guò)幾頁(yè)就升堂入室；而且可以經(jīng)常去，時(shí)刻去，如果不得要領(lǐng)，還可以不辭而別，或者另找高明，和他對(duì)質(zhì)。不問(wèn)我們要拜見(jiàn)的主人住在國(guó)內(nèi)國(guó)外，不問(wèn)他屬于現(xiàn)代古代，不問(wèn)他什么專業(yè)，不問(wèn)他講正經(jīng)大道理或聊天說(shuō)笑，都可以挨近前去聽(tīng)個(gè)足夠。我們可以恭恭敬敬旁聽(tīng)孔門弟子追述夫子遺言，也不妨淘氣地笑問(wèn)“言必稱‘亦曰仁義而已矣’的孟夫子”，他如果生在我們同一個(gè)時(shí)代，會(huì)不會(huì)是一位馬列主義老先生呀？我們可以在蘇格拉底臨刑前守在他身邊，聽(tīng)他和一位朋友談話；也可以對(duì)斯多葛派伊匹克悌忒斯的《金玉良言》思考懷疑。我們可以傾聽(tīng)前朝列代的遺聞逸事，也可以領(lǐng)教當(dāng)代最?yuàn)W妙的創(chuàng)新理論或有意驚人的故作高論。反正話不投機(jī)或言不入耳，不妨抽身退場(chǎng)，甚至砰一下推上大門——就是說(shuō)，拍地合上書面——誰(shuí)也不會(huì)嗔怪。這是書以外的世界里難得的自由！

I would compare reading to visiting friends — in the spiritual rather than physical sense.Visiting a well-respected teacher or paying homage to a renowned scholar doesn't necessarily require appointment in advance and we won't feel as if we were disturbing him.Opening the book is like getting into the door uninvited;and turning a few pages, we may find ourselves in his study.Besides, we can go visit him as

frequently as we want and at any time we wish.If we fail to get the pith of his argument, we can just leave without saying “good-bye” or turn to someone else for help, and come back to challenge him.We can get close to the host and listen to every word he has to say, no matter where he resides, at home or abroad, what a person he was or is, a contemporary or a man of the past, whatever field he specializes in, or whether he is talking about a serious subject of importance or simply chatting plus cracking jokes.We can sit in, in due reverence, and listen as Confucius' disciples recount their master's legacy of teachings, or playfully ask Mencius, who likes to prattle about nothing but kindness and justice, whether or not he would become a pious Marxist preacher, should he live in our time.We can stay by the side of Socrates at his execution and listen to him talking to his friend, or harbor doubt as we ponder the truth of Discourse by Epictetus, a Stoic Philosopher.We can indulge ourselves in the anecdotes and amazing tales of the past, and appreciate the profound nouveau theories of our own age or hear sensational arguments meant to shock the world.In a nutshell, we can bang the door shut —closing the book that is —the minute we find anything disagreeable or distasteful, and leave forthwith.No one will blame us.This is the kind of freedom we can hardly expect other than from the books.壺公懸掛的一把壺里，別有天地日月。每一本書——不論小說(shuō)、戲劇、傳記、游記、日記，以至散文詩(shī)詞，都別有天地，別有日月星辰，而且還有生存其間的人物。我們很不必巴巴地趕赴某地，花錢買門票去看些仿造的贗品或“栩栩如生”的替身，只要翻開一頁(yè)書，走人真境，遇見(jiàn)真人，就可以親親切切地觀賞一番。

For Hu Gong(or Master Gourd), a master herbalist in ancient China, a magical gourd of his contains the entire world.Likewise, every book, be it a novel, a play, a biography, or a book of traveling notes, of journals, and of even essays or of poems, contains a world of its own, with its own sun, moon, and stars and its own live characters between heaven and earth.There is really no need trotting all the way to places and paying admission fees, merely to view imitations or vivid “substitutes”, when we can simply open a book and find ourselves in real situations and meet real characters for a close contact.盡管古人把書說(shuō)成“浩如煙海”，書的世界卻真正的“天涯若比鄰”，這話絕不是唯心的比擬。世界再大也沒(méi)有阻隔。佛說(shuō)“三千大千世界”，可算大極了。書的境地呢，“現(xiàn)在界”還加上“過(guò)去界”，也帶上“未來(lái)界”，實(shí)在是包羅萬(wàn)象，貫穿三界。而我們卻可以足不出戶，在這里隨意閱歷，隨時(shí)拜師求教。誰(shuí)說(shuō)讀書人目光短淺，不通人情，不關(guān)心世事呢！這里可得到豐富的經(jīng)歷，可認(rèn)識(shí)各時(shí)各地、48 多種多樣的人。經(jīng)常在書里“串門兒”，至少也可以脫去幾分愚昧，多長(zhǎng)幾個(gè)心眼兒吧？

Despite the ancient saying about books being like a vast ocean, the distant world of books could be actually deemed as close as a next-door neighbour, which is not merely an idealistic metaphorical assertion.For in the world of books there are no longer any barriers.The Buddhist notion of “One Buddha-world” is extremely enormous.But what about the extremities of the world of books? It consists of “the present realm”, “the past realm”, and “the future realm”, encompassing everything in each of the three great realms, across whose borders we can go back and forth with great ease.We can read and experience all we care to read and experience, and learn from masters any time we want, without venturing outdoors at all.Who says that book-lovers are near-sighted, inflexible and indifferent to worldly affairs!In the world of books, we can enrich our experience and get to know all kinds of people from different times and places.Those who visit the world of books frequently can at least rid themselves of some ignorance and gain a certain degree of wisdom.可惜我們“串門”時(shí)“隱”而猶存“身”，畢竟只是凡胎俗骨。我們沒(méi)有如來(lái)佛的慧眼，把人世間幾千年積累的智慧一覽無(wú)余，只好時(shí)刻記住莊子“生也有涯而知也無(wú)涯”的名言。我們只是朝生暮死的蟲豸（還不是孫大圣毫毛變成的蟲兒），鉆入書中世界，這邊爬爬，那邊停停，有時(shí)遇到心儀的人，聽(tīng)到愜意的話，或者心上懸掛的問(wèn)題偶有所得，就好比開了心竅，樂(lè)以忘言。這“樂(lè)”和“追求享受”該不是一回事吧？

It is a pity that our physical body, invisible as we visit the world of books, is after all confined to this mundane world.Without the insight of Buddha, who takes in all the human wisdom accumulated over thousands of years at one glance, we have to comfort ourselves by what Zhuang Zi has said: “Human life-span is finite whereas knowledge is infinite.” We are but insects with a fleeting lifetime(not even the insects the Monkey King turned into with his hairs), crawling our way into the world of books, pausing hither and thither, becoming speechless with exultation when we accidentally bump into a much-admired person or hear a few soothing words or occasionally find an answer to a pending question.I wonder if this sense of “joy” can be called “seeking indulgence in pleasure”.（集體討論史志康執(zhí)筆）

想起清華種種

王佐良

Reminiscences of Tsinghua Wang Zuoliang

我只是清華幾萬(wàn)校友中的一個(gè)，現(xiàn)已不在清華工作，然而一說(shuō)起這所學(xué)校，至今仍像年輕時(shí)候一樣興奮，話也像說(shuō)不完似的。

I am just one of the thousands of alumni of Tsinghua University, and although I am no longer working there, every time Tsinghua is mentioned, I would get as excited as when I was young, and can't seem to stop talking about it.清華吸引人的究竟是什么？它有很好的校園，設(shè)備，但這些別校也有；它的歷史也不很長(zhǎng)，世界大學(xué)中，成立已幾百年的有的是；想來(lái)想去，還是由于清華的人，或者說(shuō)清華人和中國(guó)歷史的特殊關(guān)聯(lián)。

What is it that makes Tsinghua so attractive? Its beautiful campus? Its advanced facilities? But all these are not lacking in other universities.Or its long history? But a good many universities in the world even boast histories of several hundred years.Having thought it over and over again, I come to the conclusion that it is the people of Tsinghua, or rather, the special relationship between its people and Chinese history, that makes it so attractive.說(shuō)起清華人，我懷念我的老師們。大學(xué)一年級(jí)，俞平伯、余冠英兩先生教我國(guó)文，一位教讀本，一位教作文，都親切而嚴(yán)格，有一次余先生指出我把爬山虎寫成紫荊的錯(cuò)誤，但又要我多寫幾篇給他看。二年級(jí)，賀麟老師教我西洋哲學(xué)史，見(jiàn)了我長(zhǎng)達(dá)百頁(yè)的英文讀書報(bào)告不僅不皺眉，反而在班上表?yè)P(yáng)我；正是在他的指導(dǎo)之下，我讀了不少古希臘哲學(xué)家著作的英譯，真有發(fā)現(xiàn)新星球似的喜悅。溫德老師在工字廳講意大利文藝復(fù)興時(shí)期藝術(shù)，打開許多畫冊(cè)讓我們傳閱，幽默地然而嚴(yán)格地區(qū)分畫的優(yōu)劣。同樣難忘的事還多，那時(shí)候日本軍隊(duì)已在華北城市大街上演習(xí)，而清華的師生們則在學(xué)術(shù)上特別爭(zhēng)氣，不久又在政治上發(fā)動(dòng)了公然反日的一二九運(yùn)動(dòng)。

Speaking of the Tsinghua people, I cherish a lot of sweet memories of my teachers.As a freshman, I was taught Chinese language and literature by Professor Yu Pingbo and Professor Yu Guanying in reading and writing respectively.They were both encouraging and rigorous with me.Once Professor Yu Guanying pointed out that I had mistaken creepers for redbuds and encouraged me to write more for practice.As a sophomore, I was taught History of Western Philosophy by Professor He Lin.He did not frown at my one-hundred-page long book report in English, but rather praised me in class.It was under his guidance that I read a great deal of ancient Greek philosophers in English translation, the delight from which was just like that of discovering a new planet.I was also taught Italian Renaissance by Professor Winter in

第五篇：英語(yǔ)四級(jí)作文經(jīng)典片段

Chapter One 文章開頭句型

1-1 對(duì)立法 : 先引出其他人的不同看法,然后提出自己的看法或者偏向于某一看法, 適用于有爭(zhēng)議性的主題.[1].When asked about....., the vast/overwhelming majority of people say that.......But I think/view a bit differently.[2].When it comes to...., some people bielive that.......Others argue/claim that the opposite/reverse is true.There is probably some truth in both arguements/statements , but(I tend to the profer/latter...)

[3].Now, it is commonly/generally/widely believed/held/acknowledged that....They claim/ believe/argue that...But I wonder/doubt whether.....1-2 現(xiàn)象法引出要剖析的現(xiàn)象或者問(wèn)題, 然后評(píng)論.[1].Recently the rise in problem of/(phenomenon of)...has cause/aroused public/popular/wide/ worldwide concern.[2].Recently the issue of the problem of/the phenomenon of...has been brought into focus.(has been brouth to public attention)

[3].Inflation/Corruption/Social inequality...is yet another of the new and bitter truth we have to learn to face now/constantly.-----To be continued！

1-3 觀點(diǎn)法----開門見(jiàn)山,直接了當(dāng)?shù)靥岢鲎约簩?duì)要討論的問(wèn)題的看法.[1].Never history has the change of..been as evident as...Nowhere in the world/China has the issue/idea of..benn more visible/popular than...[2].Now people in growing/significant numbers are beginnig/coming to realize/accept/(be aware)that...[3].Now there is a growing awareness/recognation ot the necessity to......Now people become increasingly aware/conscious of the importance of......[4].Perhaps it is time to have a fresh look at the attitude/idea that.......1-4 引用法-----先引出名人名言或者有代表性的看法, 來(lái)引出文章要展開論述的觀點(diǎn)!

[1].“Knowledge is power.” such is the remark made by Bacon.This remark has been shared by more and more people.“Education is not complete with gradulation.” Such is the opnion of a great American philosopher.Now more and more people share his opnion.[2].“.........” How often we hear such statements/words like thoses /this.In our own days we are used to hearing such traditional complains as this “......”.1-5 比較法------通過(guò)對(duì)過(guò)去,現(xiàn)在兩種不同的傾向,觀點(diǎn)的比較 , 引出文章要討論的觀點(diǎn).[1].For years,...had been viewed as...But people are taking a fresh look now.With the growing..., people........[2].People used to think that...(In the past,....)But people now share this new.1-6 故事法----先講一個(gè)較短的故事來(lái)引發(fā)讀者的興趣, 引出文章的主題.[1].Once in(a newspaper), I read of/learnt....The phenemenon of...has aroused public concern.[2].I have a friend who...Should he....? Such a dilemma we are often confront with in our daily life.[3].Once upon a time , there lived a man who...This story may be(unbelievable), but it still has a realistic significance now.1-8 問(wèn)題法-----先用討論或解答的設(shè)問(wèn), 引出自己觀點(diǎn), 適用于有爭(zhēng)議性的話題.Should/What......? Options of...vary greatly , some..., others...But in my opinion ,.......Chapter 2 文章中間主體內(nèi)容句型

原因結(jié)果分析

3-1-1.基本原因---分析某事物時(shí), 用此句型說(shuō)明其基本的或者多方面的原因.[1].Why...? For one thing..For another...[2].The answer to this problem invovles many factors.For one thing...For another......Still another...[3].A number of factors , both physical and psychological affect..../both individual and social contribute to....3-1-2 另一原因--------> 在分析了基本原因之后, 再補(bǔ)充一個(gè)次要的或者更重要時(shí)用!

[1].Another important factor is....[2]....is also responsible for the change/problem.[3].Certainly , the...is not the sole reason for.....3-1-3 后果影響---------分析某事物可能造成的后果或者帶來(lái)的影響.[1].It will produce a profound/far-reaching effect/impact on....[2].In involves some serious consequence for........比較對(duì)照句型

3-2-1.兩者比較---> 比較兩事物, 要說(shuō)出其一超過(guò)另一個(gè), 或肯定一事物的優(yōu)點(diǎn), 也肯定其缺點(diǎn)的時(shí)候用!

[1].The advantages gained from A are much greater than the advantages we gain from B.[2].Indeed, A carries much weight when compared with B.[3].There is no doubt that it has its negative effects as well as positive effects.3-2-2.兩者相同/相似------> 比較兩事物共同都有或者共同都沒(méi)有的特點(diǎn)時(shí)用!

[1].A and B have several thing in common.They are similar in that.....[2].A bears some sriking resemblance(s)to B.Chapter Three 文章結(jié)尾形式

2-1 結(jié)論性---------通過(guò)對(duì)文章前面的討論 ,引出或重申文章的中心思想及觀點(diǎn).[1].From what has been discussed above, we may safely draw the conclusion that.....[2].In summary/In a word , it is more valuable.......2-2 后果性------揭示所討論的問(wèn)題若不解決, 將產(chǎn)生的嚴(yán)重后果.[1].We must call for an immediate method , because the current phenomenon of..., if allowed to proceed, will surely lead to the heavy cost of.......[2].Obviously , if we ignore/are blind to the problem , there is every chance that..will be put in danger.2-3 號(hào)召性--------呼吁讀者行動(dòng)起來(lái), 采取行動(dòng)或提請(qǐng)注意.[1].It is time that we urged an immediate end to the undesirable tendcy of......[2].It is essential thar effective measures should be taken to correct the tendency.2-4 建議性--------對(duì)所討論的問(wèn)題提出建議性的意見(jiàn), 包括建議和具體的解決問(wèn)題的方法.[1].While it cannot be solved immediately, still there are ways.The most popular is....Another method is...Still another one is.....[2].Awareness/Recognition of the problem is the first step toward the situation.2-5 方向性的結(jié)尾方式----其與建議性的唯一差別就是對(duì)問(wèn)題解決提出總的, 大體的方向或者指明前景.[1].Many solutions are being offered here , all of them make some sense, but none is adequate enough.The problem should be recognized in a wide way.[2].There is no quick method to the issue of.., but..might be helpful/benefical.[3].The great challenge today is......There is much difficulty , but........2--6 意義性的結(jié)尾方式--------> 文章結(jié)尾的時(shí)候,從更高的更新的角度指出所討論的問(wèn)題的重要性以及其深遠(yuǎn)的意義!

[1].Following these suggestions may not guarantee the success, but the pay off might be worth the effort.It will not only benefit but also benefit.....[2].In any case, whether it is posotive or negative, one thing is certain that it will undoubtedly..結(jié)尾

1.The most effective means to solve this problem is that ______________.In that case, ______________.2.Everything has its own two sides, no exception with AAA.For one thing, ______________.for another, ______________.3.My experience tells me that to ______________ needs a thorough and persevering process, and in this process you had better abide by the principles mentioned above.4.On the whole, it is high time that we recognized the significance of ______________.5.As a result, we should take some effective methods to ______________.6.Judging by the figures, we can draw a conclusion that ______________.7.In a word, the whole society should pay close attention to the problem of ______________.Only in this way can ______________ in the future.8.In my opinion, we should place much emphasis on the importance of ______________.9.But ______________ and ______________ have their own advantages.For example, ______________, while ______________.Comparing those two, however, I prefer to ______________.10.In my opinion, ______________ is just as common as ______________.If ______________, it may be very useful.Whatever ______________, the key point lies in ______________.11.Are their opinions correct? To my mind, the first idea seems ______________.As for the second idea, ______________.12.As a popular saying goes, ______________.In my opinion what really counts is not ______________, but ______________.I believer that as long as ______________, we will ______________.So I am for the opinion that ______________.13.In my opinion, both sides are partly right.When we ______________, we should take into consideration all aspects of the problems, and then make the right decision.14.Personally, I believe that ______________.Consequently, I’m confident that

a bright future is awaiting us because ______________.15.In my opinion, all of the people should be brave enough to show our disapproval and criticism when confronted with ______________.16.People are coming to realize the importance of ______________.They have begun to try their best to ______________.We believe that ______________.17.All in all, we cannot live without ______________.But at the same time we must try to find out new ways to cope with problems that would arise.18.Whatever you do, please remember the saying-______________.If you understand it and apply it to your study or work, you’ll definitely benefit a lot from it.19.With the development of society, ______________.So it’s urgent and necessary to ______________.If every member is willing to contribute himself to the society, it will be better and better.20.It is difficult to say whether ______________ is good or not in general as it depends very much on the situation of ______________.However, from a personal point of view I find ______________.21.It is essential that effective actions should be taken to end the situation.22.It is no doubt that special attention must be paid to the problem of ______________.23.But both ______________ and ______________ have disadvantages.For example, ______________.Which to choose, ______________ or ______________? Careful consideration is necessary before you make your own choice.24.From what has been discussed above, we may reasonably arrive at the conclusion that ______________.25.We must search for a quick action, because the present situation of ______________ is grievous, if allowed to proceed, will certainly lead to ______________.26.No doubt, if we ignore the problem, there is every chance that ______________ will be put in danger.27.We need to take a second look at the matter from a wider standpoint, otherwise, we won’t ______________.28.It is high time that ______________.Here are some of the measures that might be taken immediately.29.In conclusion, we should know about the problem of ______________, and object to ______________.Only in this way ______________.30.Although it is affected by many factors, still there are certain ways that can make the situation better.The most import is ______________.Another way is ______________.Still another one is ______________.31.Many solutions are offered here, all of them make some sense, but none is adequate enough.The problem should be studied in depth.32.No easy method can be at hand to solve the problem of ______________.But the common recognition of the importance of ______________ might be the first step on the right way.33.It is clear, therefore, that the task of ______________ demands great attention.34.We may have a long way to go before we reach the final goal.But once we are on the way, the chance to reach it is greater.35.But for me, I would rather think of the matter in an optimistic way.Because I believe ______________.36.We all know the story of ______________.this lesson tells us that ______________, we should ______________.37.My own point of view is that ______________ is a normal behavior in our society.There is no doubt that ______________.As an old saying goes, ______________.38.If we can’t take useful means, we may not control this trend, and some undesirable result may come out unexpectedly, so what we should do is ______________.39.However, this graph may not predict the entire situation in the future.I believe ______________.40.From the graph it is evident that ______________.41.From all the reasons above, we know that great changes had taken place in ______________.And I believe that ______________.42.Taking into account all of these factors, we may reach the conclusion that ______________.43.For the reasons given above, I strongly recommend that ______________.44.Given the factors I have just outlined, I believe that ______________.45.Therefore, it is not difficult to draw the conclusion that ______________.46.Recognizing the fact that ______________ should lead us to conclude that ______________.47.In short, I support the statement that it is better to ______________ because ______________.48.After pondering this question on many occasions, I have finally reached the conclusion that ______________ is something I truly want to do and it is worthwhile.49.My point of view in ______________ largely results from the fact that ______________.50.Now after close examination, it is not difficult to draw the conclusion that ______________.51.From what has been discussed above, you can get your preference.Personally, I think ______________ has more advantages.52.On the one hand, it has helped china ______________.On the other hand, it has increased china’s ______________, and at the same time, made great contributions to our national development.53.In my opinion, to solve this problem there might be two ways.One way to tackle this question is ______________.Another way that is worth adopting is ______________.54.As far as I am concerned, I trust the advantages mentioned above exceed the disadvantages.55.For me, ______________ is a glory and it is the most important thing I have to take into feasible consideration.56.As regards me, I tend to pick ______________, for ______________.What’s more, ______________.57.If I were given a choice between ______________ and ______________, I would certainly prefer ______________.For me, ______________.

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第一篇：英語(yǔ)片段

第二篇：英語(yǔ)美文片段

第三篇：英語(yǔ)片段教學(xué)教案

第四篇：英語(yǔ)片段及翻譯

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