新世纪高等院校英语专业本科生系列教材 高级英语 第二册 Unit1

1、unit 1 the happy man,新世纪高等院校英语专业本科生系列教材（修订版）高级英语2电子教案,detailed reading,contents,warm up,global reading,consolidation activities,text appreciation,further enhancement,section 1: warm up,watch a video about the formula of happiness and discuss this question: what in your opinion are the main sources o

2、f happiness? the following quotations about happiness are for your reference.,lead-in,background information,section 1: warm up,lead-in,background information,happiness is the meaning and the purpose of life, the whole aim and end of human existence. (aristotle) 2. happiness is when what you think,

3、what you say, and what you do are in harmony. (mahatma gandhi) happiness is not a rewardit is a consequence. (robert ingersoll) 4. happiness is different from pleasure. happiness has something to do with struggling and enduring and accomplishing. (george sheehan) happiness is not a station you arriv

4、e at, but a manner of traveling. (margaret lee runbeck),section 1: warm up,about the author bertrand russell: a british philosopher and political activist. russell became the best-known philosopher of his time because of the volume and clarity of his writing, and the vigor and prominence of his poli

5、tical activism. his major early work was the principles of mathematics, first published in 1903.,1872-1970,background information,lead-in,section 2: global reading,what is the text mainly about?,structural analysis,main idea,in this article, the author points out that when the external circumstances

6、 are favorable, the greatest obstacle to happiness is self-centered passions. he proposes that one should cultivate genuine interests in the outside world to get rid of the obstacle and achieve natural and healthy happiness. he believes that only by taking oneself as a member, rather than as the cen

7、ter, of the universe, can one find the greatest joy of life.,section 2: global reading,please divide the text into 3 parts and summarize the main idea of each part.,structural analysis,main idea,part i,(paragraphs 1-3) introduction,in paragraphs 1-3, the author points out clearly that the greatest o

8、bstacle in peoples way to happiness is their excessive self-absorption.,part iii,(paragraphs 6-7) discussion on self-denial,paragraphs 6 and 7 are devoted to the discussion of self-denial which, according to the author, is also a kind of self-centered passion.,part ii,(paragraphs 4-5) solution,in pa

9、ragraphs 4-5 the author offers his solutionto cultivate genuine interests, and introduces in detail the specific remedies for such self-centered passions as the sense of sin, self-pity and fear.,section 2: global reading,structural analysis,main idea,section 3: detailed reading,1 happiness, as is ev

10、ident, depends partly upon external circumstances and partly upon oneself. we have been concerned in this volume with the part which depends upon oneself, and we have been led to the view that so far as this part is concerned, the recipe for happiness is a very simple one. it is thought by many, amo

11、ng whom i think we must include mr. krutch, whom we considered in an earlier chapter, that happiness is impossible without a creed of a more or less religious kind.,the happy man,section 3: detailed reading,it is thought by many who are themselves unhappy that their sorrows have complicated and high

12、ly intellectualized sources. i do not believe that such things are genuine causes of either happiness or unhappiness; i think they are only symptoms. the man who is unhappy will, as a rule, adopt an unhappy creed, while the man who is happy will adopt a happy creed; each may attribute his happiness

13、or unhappiness to his beliefs, while the real causation is the other way round.,section 3: detailed reading,certain things are indispensable to the happiness of most men, but these are simple things: food and shelter, health, love, successful work and the respect of ones own herd. to some people par

14、enthood also is essential. where these things are lacking, only the exceptional man can achieve happiness, but where they are enjoyed, or can be obtained by well-directed effort, the man who is still unhappy is suffering from some psychological maladjustment which, if it is very grave, may need the

15、services of a psychiatrist, but can in ordinary cases be cured by the patient himself, provided he sets about the matter in the right way.,section 3: detailed reading,where outward circumstances are not definitely unfortunate, a man should be able to achieve happiness, provided that his passions and

16、 interests are directed outward, not inward. it should be our endeavor therefore, both in education and in attempts to adjust ourselves to the world, to aim at avoiding self-centered passions and at acquiring those affections and those interests which will prevent our thoughts from dwelling perpetua

17、lly upon ourselves. it is not the nature of most men to be happy in a prison, and the passions which shut us up in ourselves constitute one of the worst kinds of prisons.,section 3: detailed reading,among such passions, some of the commonest are fear, envy, and the sense of sin, self-pity and self-a

18、dmiration. in all these our desires are centered upon ourselves: there is no genuine interest in the outer world, but only a concern lest it should in some way injure us or fail to feed our ego. fear is the principal reason why men are so unwilling to admit facts and so anxious to wrap themselves ro

19、und in a warm garment of myth.,section 3: detailed reading,but the thorns tear the warm garment and the cold blasts penetrate through the rents, and the man who has become accustomed to its warmth suffers far more from these blasts than a man who has hardened himself to them from the first. moreover

20、, those who deceive themselves generally know at bottom that they are doing so, and live in a state of apprehension lest some untoward event should force unwelcome realizations upon them.,question,2 one of the great drawbacks to self-centered passions is that they afford so little variety in life. t

21、he man who loves only himself cannot, it is true, be accused of promiscuity in his affections, but he is bound in the end to suffer intolerable boredom from the invariable sameness of the object of his devotion. the man who suffers from a sense of sin is suffering from a particular kind of self-love

22、. in all this vast universe the thing that appears to him of most importance is that he himself should be virtuous. it is a grave defect in certain forms of traditional religion that they have encouraged this particular kind of self-absorption.,section 3: detailed reading,3 the happy man is the man

23、who lives objectively, who has free affections and wide interests, who secures his happiness through these interests and affections and through the fact that they, in turn, make him an object of interest and affection to many others. xxxto be the recipient of affection is a potent cause of happiness

24、, but the man who demands affection is not the man upon whom it is bestowed. the man who receives affection is, speaking broadly, the man who gives it. but it is useless to attempt to give it as a calculation, in the way in which one might lend money at interest, for a calculated affection is not ge

25、nuine and is not felt to be so by the recipient.,section 3: detailed reading,section 3: detailed reading,4 what then can a man do who is unhappy because he is encased in self? so long as he continues to think about the causes of his unhappiness, he continues to be self-centered and therefore does no

26、t get outside the vicious circle; if he is to get outside it, it must be by genuine interests, not by simulated interests adopted merely as a medicine. although this difficulty is real, there is nevertheless much that he can do if he has rightly diagnosed his trouble. if, for example, his trouble is

27、 due to a sense of sin, conscious or unconscious, he can first persuade his conscious mind that he has no reason to feel sinful,section 3: detailed reading,and then proceed, by the kind of technique that we have considered in an earlier chapter, to plant this rational conviction in his unconscious m

28、ind, concerning himself meanwhile with some more or less neutral activity. if he succeeds in dispelling the sense of sin, it is probable that genuinely objective interests will arise spontaneously. if his trouble is self-pity, he can deal with it in the same manner after first persuading himself tha

29、t there is nothing extraordinarily unfortunate in his circumstances. if fear is his trouble, let him practice exercises designed to give courage. courage in war has,section 3: detailed reading,been recognized from time immemorial as an important virtue, and a great part of the training of boys and y

30、oung men has been devoted to producing a type of character capable of fearlessness in battle. but moral courage and intellectual courage have been much less studied; they also, however, have their technique. admit to yourself every day at least one painful truth; you will find this quite as useful a

31、s the boy scouts daily kind action. teach yourself to feel that life would still be worth living even if you were not, as of course you are, immeasurably superior to all your friends in virtue and intelligence.,section 3: detailed reading,exercises of this sort prolonged through several years will a

32、t last enable you to admit facts without flinching, and will, in so doing, free you from the empire of fear over a very large field.,5 what the objective interests are to be that will arise in you when you have overcome the disease of self-absorption must be left to the spontaneous workings of your

33、nature and of external circumstances. do not say to yourself in advance, “i should be happy if i could become absorbed in stamp-collecting”, and thereupon set to work to collect stamps, for it may well happen,question,6 the happy life is to an extraordinary extent the same as the good life. professi

34、onal moralists have made too much of self-denial, and in so doing have put the emphasis in the wrong place. conscious self-denial leaves a man self-absorbed and vividly aware of what he has sacrificed; in consequence it,section 3: detailed reading,that you will fail altogether to find stamp-collecti

35、ng interesting. only what genuinely interests you can be of any use to you, but you may be pretty sure that genuine objective interests will grow up as soon as you have learnt not to be immersed in self.,section 3: detailed reading,fails often of its immediate object and almost always of its ultimat

36、e purpose. aaawhat is needed is not self-denial, but that kind of direction of interest outward which will lead spontaneously and naturally to the same acts that a person absorbed in the pursuit of his own virtue could only perform by means of conscious self-denial. i have written in this book as a

37、hedonist, that is to say, as one who regards happiness as the good, but the acts to be recommended from the point of view of the hedonist are on the whole the same as those to be recommended by the sane moralist.,section 3: detailed reading,the moralist, however, is too apt, though this is not, of c

38、ourse, universally true, to stress the act rather than the state of mind. the effects of an act upon the agent will be widely different, according to his state of mind at the moment. if you see a child drowning and save it as the result of a direct impulse to bring help, you will emerge none the wor

39、se morally. if, on the other hand, you say to yourself, “it is the part of virtue to succour the helpless, and i wish to be a virtuous man, therefore i must save this child”, you will be an even worse man afterwards than you were before.,question,section 3: detailed reading,what applies in this extr

40、eme case applies in many other instances that are less obvious. 7 there is another difference, somewhat more subtle, between the attitude toward life that i have been recommending and that which is recommended by the traditional moralists. the traditional moralist, for example, will say that love sh

41、ould be unselfish. in a certain sense he is right, that is to say, it should not be selfish beyond a point, but it should undoubtedly be of such a nature that ones own happiness is bound up in its success.,section 3: detailed reading,if a man were to invite a lady to marry him on the ground that he

42、ardently desired her happiness and at the same time considered that she would afford him ideal opportunities of self-abnegation, i think it may be doubted whether she would be altogether pleased. undoubtedly we should desire the happiness of those whom we love, but not as an alternative to our own.

43、in fact the whole antithesis between self and the rest of the world, which is implied in the doctrine of self-denial, disappears as soon as we have any genuine interest in persons or things outside ourselves.,section 3: detailed reading,through such interests a man comes to feel himself part of the

44、stream of life, not a hard separate entity like a billiard-ball, which can have no relation with other such entities except that of collision. all unhappiness depends upon some kind of disintegration or lack of integration; there is disintegration within the self through lack of coordination between

45、 the conscious and the unconscious mind; there is lack of integration between the self and society where the two are not knit together by the force of objective interests and affections.,section 3: detailed reading,the happy man is the man who does not suffer from either of these failures of unity,

46、whose personality is neither divided against itself nor pitted against the world. such a man feels himself a citizen of the universe, enjoying freely the spectacle that it offers and the joys that it affords, untroubled by the thought of death because he feels himself not really separate from those

47、who will come after him. it is in such profound instinctive union with the stream of life that the greatest joy is to be found.,question,activity,section 3: detailed reading,what is the chief cause of unhappiness when actual circumstances are not unfavorable? (paragraph 1),provided that the circumst

48、ances are not unfortunate, the main cause of unhappiness lies in self-centered passions and interests that make a prison where one is shut out from the outside world.,section 3: detailed reading,how can one conquer all difficulties and reach the objective of happiness? (paragraph 4 ),the first thing

49、, of course, is to diagnose correctly his own trouble, and then to take corresponding actions. to sum up, the solution is to develop genuine interests, and thereby get outside of ones own closed world.,section 3: detailed reading,why does traditional moralists preaching fail to generate happiness? (

50、paragraph 6),professional or traditional moralists tend to preach self-denial and, according to the author, have misplaced the emphasis. conscious self-denial leaves a man self-absorbed and vividly aware of what he has sacrificed; therefore, he cannot really feel happy.,section 3: detailed reading,i

51、n the authors view, how does his recommendation differ from that of the traditional moralist? (paragraph 7),traditional moralists appeal to unselfish love which the author believes may encourage self-abnegation and make a barrier to real happiness. on the contrary, the author argues that the self an

52、d the rest of the world can be integrated, and real happiness can be attained, so long as we have genuine interests in persons or things outside ourselves.,section 3: detailed reading,class discussion according to the author, to achieve happiness one should cultivate genuine interests in the outside

53、 world. do you agree with his opinion? what in your view is the real recipe for happiness?,section 3: detailed reading,recipe: n. a method or an idea that seems likely to have a particular result,e.g.,he thinks the one recipe for success lies in hard work.,section 3: detailed reading,joseph wood kru

54、tch:,american author, editor, and teacher. highly regarded as a social and literary critic, krutchs writings includeedgar allan poe: a study in genius(1926),the modern temper(1929),samuel johnson(1944), andhenry david thoreau (1948).,1893-1970,section 3: detailed reading,creed: n. system of beliefs

55、or opinions, esp. religious beliefs,e.g.,the laws apply to everyone irrespective of race, creed or colour.,section 3: detailed reading,exceptional: a. very unusual,e.g.,this deadline will be extended only in exceptional circumstances.,section 3: detailed reading,maladjustment: a. inability to adjust

56、 to the demands of interpersonal relationships and the stresses of daily living,e.g.,regular daydreaming was regarded as evidence of maladjustment or an escape from lifes realities and responsibilities.,section 3: detailed reading,set about: v. to start to do or deal with sth.,e.g.,i tried to apolog

57、ize, but i think i set about it the wrong way.,section 3: detailed reading,e.g.,she pulled the garment on and zipped it up.,garment: n. a piece of clothing,section 3: detailed reading,blast: n. a sudden strong movement of wind or air,e.g.,a blast of cold air swept through the hut.,section 3: detaile

58、d reading,harden: v. to make sb. less kind or less affected by extreme situations,e.g.,life has hardened me. in this job you have to harden your heart to pain and suffering.,section 3: detailed reading,at bottom: in a basic way,e.g.,jealousy is, at bottom, a lack of self-confidence.,practice:,transl

59、ate the following sentence into english. 虽然他秉性是保守的, 但他骨子里对政策并不感兴趣。 (=though by instinct conservative, he was at bottom uninterested in policy. ),section 3: detailed reading,untoward: a. unusual and unexpected, and usually unpleasant,e.g.,its important that nothing untoward should happen during his visit.,transformation:,untowardly ad. untowardness n.,section 3: detailed reading,promiscuity: n. the state of including a wide range of different things,e.g.,the risks of promiscuous sexual behaviour,section 3: detailed reading,recipient