英语文选精粹3.doc

英语文选精粹(三)Selected Readings in English（英汉对照）25. HateThere is no hate without fear. Hate is crystallized fear, fears dividend, fear objectivized. We hate what we fear and so where hate is, fear is lurking. Thus we hate what threatens our person, our vanity and our dreams and plans for ourselves. If we can isolate this element in what we hate we may be able to cease from hating. Cyril Connolly (19031974)：The Unquiet Grave参考译文：仇恨仇恨之中必有恐惧。仇恨是恐惧的结晶、附属品和客体化。我们讨厌我们所害怕的东西，所以有恨的地方，就潜伏着恐惧。也因此，我们讨厌会威胁我们的人身、自由、隐私、收入、声望、虚荣、梦想或是个人计划的东西。如果我们能够在仇恨之中滤出恐惧的因素，或许我们就不会再有仇恨了。 英国作家康诺利：不平静的坟墓26. Human NatureTwo Principles in human nature reign: self-love, to urge, and reason, restrain;Nor this a good, nor this a bad we call,Each works its end, to move or govern all:And to their proper operation still,Ascribe all good; to their improper, ill.Alexander Pope (16881744): An Essay on Man参考译文：人性人性之中，有两大支配之禀性：私心，驱策言行；理性，使之收敛；两者无善恶之谓，各有目标，或推动一切，或约束一切：运用得当，善莫大焉，运用不当，即为恶焉。 英国作家亚历山大蒲伯：论人27. IdlenessIdleness predominates in many lives where it is not suspected; for, being a vice which terminates in itself, it may be enjoyed without injury to others; and it is therefore not watched like fraud, which endangers property; or like pride, which naturally seeks its gratifications in anothers inferiority. Idleness is a silent and peaceful quality, that neither raises envy by ostentation, nor hatred by opposition; and therefore nobody is busy to censure or detect it. Samuel Johnson (17091784)：Idleness参考译文：懒散懒散这种恶习仅限于个人人可以懒散却不会伤害到别人，也因此，它在不觉中主宰着许多人的生活。懒散看起来并不像会危及财产的诈骗行为，也不像骄傲那样，藉由别人的劣势来获取自己的满足感。懒散具有静默安详的特性，不会因为卖弄而惹人嫉妒，也不会因为反对什么而招致怨恨，所以没有人忙于非难或盘查它。 英国诗人及评论家塞缪尔约翰逊：懒散28. An Illusion It is an illusion that youth is happy, an illusion of those who have lost it; but the young know they are wretched, for they are full of the truthless ideals which have been instilled into them, and each time they come in contact with the real they are bruised and wounded. It looks as if they were victims of a conspiracy; for the books they read, ideal by the necessity of selection, and the conversation of their elders, who look back upon the past through a rosy haze of forgetfulness, prepare them for an unreal life. They must discover for themselves that all they have read and all they have been told are lies, lies, lies; and each discovery is another nail driven into the body on the cross of life. The strange thing is that each one who has gone through that bitter disillusionment adds to it in his turn, unconsciously, by the power within him which is stronger than himself. William Somerest Maugham (18741965)：Of Human Bondage参考译文：一种错觉以为青春是快乐的，这是一种错觉，是青春已逝的人的错觉；年轻人知道自己是不幸的。因为他们充满被灌输而来的不切实际的理想，他们每次只要接触到现实，就会碰得头破血流。他们看来就像一场阴谋的牺牲品，因为他们读的书由于精选过而变得完美，长辈回首往事时，隔了健忘这一层玫瑰色薄雾，用他们的话为年轻人准备了不真实的生活。年轻人必须自己去发现，他们所读来听来的事情，全都是谎言、谎言、谎言；每一次的这种发现，都像是一根钉子，把身体钉在生活的十字架上。奇怪的是，每个人在经过这种青涩的幻灭之后，因内心某种不能控制自己的力量，而无意识地为其增添了幻觉。 英国小说家毛姆:人性的枷锁29. LoveMadame, it is an old word and each one takes it new and wears it out himself. It is a word that fills with meaning as a bladder with air and the meaning goes out of it as quickly. It may be punctured as a bladder is punctured and patched and blown up again and if you have not had it it does not exist for you. All people talk of it, but those who have had it are marked by it, and I would not wish to speak of it further since of all things it is the most ridiculous to talk of and only fools go through it many times. Ernest Hemingway（18991961）：Death in the Afternoon参考译文：爱情夫人，爱情是个陈旧的字眼，每个人接过它时它是新的，然后耗尽它。它是一个富含意义的字眼，就像一个充满空气的囊袋，意义很快就会漏掉。它可能会被戳破，就像破了的囊袋一样，贴了补丁之后由爆炸，而且如果你不拥有它，它也就不会为你存在。人人都谈论爱情，但爱情只在拥有爱情的人身上留下痕迹，对此我并不想多说什么，因为在所有事情中，就属谈论爱情最为荒缪，而且只有傻子才会去经历好几回。 美国作家海明威：午后死亡30New YorkA poem compresses much in a small space and adds music, thus heightening its meaning. The city is like poetry: it compresses all life, all races and breeds, into a small island and adds music and accompaniment of internal engines. The island of Manhattan is without any doubt the greatest human concentrate on earth, the poem whose magic is comprehensible to millions of permanent residents but whose full meaning will always remain illusive. At the feet of the tallest and plushest offices lie the crummiest slums. The genteel mysteries housed in the Riverside Church are only a few blocks from the voodoo charms of Harlem. The merchant princes, riding to Wall Street in their limousines down the East River Drive, pass within a few hundred yards of the gypsy kings; but the princes do not know they are passing the kings, and the kings are not up yet anywaythey live a more leisurely life than the princes and get drunk more consistently. E. B. White (18991985)：Here Is New York参考译文：纽约一首诗压缩在小小篇幅里，加进音乐感，平添了意味。纽约市宛如诗歌韵文：它把所有的生活和各种族类型的人，都压缩在一个小岛上，并且添进了乐感和内燃机的伴奏。曼哈顿毫无疑问是世界上最大的人类缩影之地，千百万永久居民领略这首诗的魔力，但诗的全部意味永远扑朔迷离。在最高耸最豪华的办公楼底下，是最肮脏破旧的贫民窟。河畔教堂内储藏的风雅神秘之物，和哈林区的巫毒符咒只隔着几个街区。商业巨子坐在黑头车上，沿着东河大道驶向华尔街，离个几百码和吉普赛王交错而过却浑然不知。那些吉普赛王还没有起床呢，比起商业巨子，他们的生活更加悠哉，更加一醉方休。 美国作家怀特：这就是纽约30. NostalgiaIt is a curious emotion, this certain homesickness I have in mind. With Americans, it is a national trait, as native to us as the roller coaster or the jukebox. It is no simple longing for the home town or country of our birth. The emotion is Janus-faced: we are torn between a nostalgia for the familiar and an urge for the foreign and strange. As often as not, we are homesick most for the places we have never known. Carson McCullers (19171967)：Look Homeward, Americans参考译文：乡愁我心里有某种乡愁，那是一种奇特的感情。对美国人来说，这是一种民族特性，就像云霄飞车或投币电唱机那样为我们所特有。乡愁，不单是指思念故乡或出生地。这种感情犹如两面神一样，有着双面脸；一面是怀恋熟悉的事物，另一面是渴望异域和陌生的冲动，我们夹在中间受其折磨。而最令我们怀起乡愁的地方，往往是一无所知的地方。美国女作家卡森麦卡勒斯：望乡，美国人We must work passionately and indefatigably to bridge the gulf between our scientific progress and our moral progress. One of the great problems of mankind is that we suffer from a poverty of the spirit which stands in glaring contrast to our scientific and technological abundance. The richer we have become materially, the poorer we have become morally and spiritually.Every man lives in two realms, the internal and the external. The internal is that realm of spiritual ends expressed in art, literature, morals and religion. The external is that complex of devices, techniques, mechanisms and instrumentalities by means of which we live. Our problem today is that we have allowed the internal to become lost in the external. We have allowed the means by which we live to outdistance the ends for which we live. So much of modern life can be summarized in that suggestive phrase of Thoreau: “Improved means to an unimproved end.” This is the serious predicament, the deep and haunting problem, confronting modern man. Enlarged material powers spell enlarged peril if there is not proportionate growth of the soul. When the external of mans nature subjugates the internal, dark storm clouds begin to form. Martin Luther King (19291968): Where Do We Go from Here: Chaos or Community?参考译文：人类的问题我们必须热切不倦地努力，以拉近科学发展和道德进步之间的巨大差距。苦于心灵的贫瘠，是我们人类的一大问题，这与科技的丰足形成了触目惊心的对照。我们在物质上愈是富足，我们在道德和精神上就愈是贫乏。人人都活在内在与外在这两大领域之中。内在领域即精神领域，以艺术、文学、道德、宗教的方式来呈现。外在领域由我们赖以生存的设备、工艺、机械和工具所组成。我们当今的问题在于，我们听任内在领域迷失在外在领域之中，听任生存的手段远远超前于生存的目的。现代生活在诸多方面都可援用梭罗那句启发性的警言来作结论：“改善了方法，却未能改善目标。”这就是现代人所遭遇到的一个重大困境，一个严重麻烦的问题。如果心灵没有跟着一起成长，那么物质力量愈大，所招致的危险也就愈大。一旦人性中的外在力量胜过了内在力量，乌云暴雨便会开始形成。美国黑人民权领袖马丁路德金：我们从这里走向何方：混乱还是社区？32. SilenceSilence is the universal refuge, the sequel to all dull discourse and all foolish acts, a balm to our every chagrin, as welcome after satiety as after disappointment; that background which the painter may not daub, be he master or bungler, and which, however awkward a figure we may have made in the foreground, remains ever our inviolable asylum, where no indignity can assail, no personality can disturb us.Henry D. Thoreau (18171862)：A Week on the Concord and Merrimac Rivers参考译文：沉默沉默是天下通行的避难法，是随所有乏味交谈和蠢行之后而来的结果，是抚慰我们各种苦恼的慰藉，无论是厌腻或失望，它都受欢迎。不管是很杰出还是很拙劣的画家，不论图画画得有多么糟糕，他都不太会去把背景涂抹掉，背景始终是我们那不可侵犯得避难所，我们在那里不会受到言行的侮辱或人身的攻击。美国作家及思想家亨利梭罗：在康科德和梅里马克河畔度过的一周33. Social ProblemsThese are issues that concern us today：the prevention of war; the protection of the environment; the balancing of population and resources; the management of energy so that we will neither exhaust our resources with unbridled growth nor contaminate the environment; the distribution of resources among nations and groups who have been differently dowered in the past by nature and history; the humanization of technology so that technology can be used for human ends and not primarily for profit or for power; the replanning of towns and cities so that neighborhoods can again be a microcosm of three-generational wholeness of life; the creation of transcendental values that will no longer set members of one religion against another, or of one ideology against another, so that all human beings can move in new ways without being traitors to the old. Of these, only the need to prevent was as clear to me then as it is now.Perhaps most important of all, I did not have any doubt then that the world was changing, that change was in the very air we breathed, absolutely unpreventable and absolutely necessary. I think this too is part of the quality of life, that human beings must have a chance to learn to cherish the past, act in the present, and leave the future open. Margaret Mead (19011978)：Reflections on the Human Condition参考译文：社会问题这些是今日和我们息息相关德问题：防止战争；保护环境；人口与资源的平衡；资源管理，以免人口激增而耗尽资源和污染环境；国家团体之间的资源分配，它们过去由于自然和历史因素而分配不均；科技的人性化，使科技能应用在人性化的目的上，而非只用于利益或权力之上；重新规划乡镇和都市，让邻里之间能够再度成为一个三代同堂、生活完整的小天地；创造超越性的价值观念，使得某个宗教信仰或是某个思想体系的人不在敌视异己，人们也就都无需为新弃旧。在这些问题当中，就我看来，惟有预防的需要始终明确不变。或许最重要的是，我当年就毫不怀疑世界正在改变，其改变无处不在，绝对必要而无可阻挡。我认为这是生活品质的一部分，亦即，人们应该有机会去学会珍惜过去，学习在此时此刻就行动，并且留给未来开放的空间。美国人类学家玛格丽特米德：关于人类状况的感想34The Sympathy of NatureSuch was the sympathy of Naturethat wild, heathen Nature of the forest, never subjugated by human law, nor illuminated by higher truthLove, whether newly born, or aroused from a death-like slumber, must always create a sunshine, filling the heart so full radiance, that it overflows upon the outward world.Nathaniel Hawthorne (18041864)：The Scarlet Letter参考译文：大自然的恻隐之心这是大自然的恻隐之心森林那种野性、未开化的大自然模样，从未受制于人类法律，也未曾受过高深真理的启迪爱，无论是初生的，或是从死亡般的沉睡中苏醒过来的，总会产生一道阳光，让内心充满光芒，流溢到外在世界。 美国作家霍桑：红字34. Three PassionsThree passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a deep ocean of anguish, reaching to the very verge of despair.I have sought love, first, because it brings ecstasyecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves lonelinessthat terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it, finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is whatat leastI have found.With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved.Love and knowledge, so far as they were possible, led upward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a hated burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate the evil, but I cannot, and I too suffer.This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me. Bertrand Russell (18721970)：Autobiography参考译文：三种激情有三种单纯却不可挡的激情主宰了我的生活：对爱的渴望，对知识的追求，以及对人类苦难所怀的难忍怜悯。这些激情犹如狂风，吹得我忽东忽西，行迹不定，飘过深沉的苦海，来到绝望的边缘。我追求过爱，首先是因为它带来狂喜莫大的狂喜，我常会为了几个小时的这种狂喜，把生活的其他一切都牺牲掉。我追求过爱，再者是因为它能排解寂寞那种可怕的寂寞，陷入其中，打着哆嗦的知觉会在世界的边缘上，看到冰冷、深不可测、毫无生息的深渊。我追求过爱，最后是因为在爱的结合之中，在神秘的缩影里，我看到了圣贤和诗人所想像和预示出的天堂。这就是我所追求的，尽管看似超乎人生的美好，但这就是我最终所发现的。怀着同样的激情，我追求过知识。我希望能够认识人类的心灵。想知道星星为什么会闪烁，想了解数字支配流变的毕达哥拉斯力量。我在这方面小有成就，但不太多。爱与知识，在可能的情况下，引人向上通往天堂。然而，怜悯总是把我带回尘世。痛苦的哭泣声在我心里回荡。饥饿的儿童，被压迫者所折磨的苦难者，给子女造成重担的无助老人，充满孤独、贫困和痛苦的整个世界，嘲讽着人生的应有面貌。我渴望减缓不幸，但我无能为力，我也同样受苦。这就是我的生命。我发现它是值得活的，如果有机会，我乐意再活一次。 英国哲学家罗素：自传35. Westminster AbbeyWhen I look upon the toms of the great, every emotion of envy dies in me; when I read the epitaphs of the beautiful, every inordinate desire goes out; when I meet with the grief of parents upon