新世纪大学英语第三册课文和翻译

1、1 What is FriendshipMichele E. Doyle & Mark K. Smith When we approach the notion of friendship, our first problem is that there is a lack of socially acknowledged criteria for what makes a person a friend. In one setting, we may describe someone as a friend; in another, the label may seem less appro

2、priate. Therefore, people tend to have a very thin understanding of what friendship really means. To help us understand what friendship really means, we need to review some classical views of friendship.One classical view of friendship is provided by Aristotle, the famous ancient Greek philosopher.

3、Aristotle distinguishes between what he believes to be genuine friendships and two other forms: one based on mutual usefulness, the other on pleasure. So, according to Aristotle, we may find three kinds of friendship:Friendship based on utility. Utility is an impermanent thing: it changes according

4、to circumstances. When the ground for friendship disappears, the friendship also breaks up. Friendships of this kind seem to occur most frequently between the elderly, because at their age what they want is not pleasure but utility. Friendships based on utility are also frequently found among those

5、in middle or early life who are pursuing their own advantage. Such persons do not spend much time together, because sometimes they do not even like one another, and therefore feel no need of such an association unless they are mutually useful. They take pleasure in each others company only in so far

6、 as they have hopes of advantage from it.Friendship based on pleasure. Friendship between the young is thought to be grounded on pleasure, because the lives of the young are regulated by their feelings, and their chief interests are in their own pleasure and the opportunity of the moment. As they gr

7、ow up, however, their tastes change too, so that they are quick to make and to break friendships. That is why they fall in and out of friendship quickly, changing their attitude often, even within the same day.Friendship based on goodness. Perfect friendship is based on goodness. Only the friendship

8、 of those who are good, and similar in their goodness, is perfect. The conduct of good men is the same or similar. It is between good men that both love and friendship are chiefly found and in the highest form. Such friendships are rare and they need time and intimacy; for as the saying goes, true f

9、riends must go through trials and tribulations together. And no two persons can accept each other and become friends until each has proved to the other that he is worthy of love, and so won his trust. The wish for friendship may develop rapidly, but true friendship does not.Another classical view of

10、 friendship can be found in the writings of Cicero, an ancient Roman statesman and orator. According to Cicero, true friendship is only possible between good men. He further defines the good as those whose actions and lives leave no question as to their honor, purity, equity, and liberality; who are

11、 free from greed, lust, and violence; and who have the courage of their convictions. The friendship between good men, based on virtue, does offer material benefits, but it does not seek them. All human beings are bonded together in a community of shared reason. Therefore, in friendships and relation

12、ships, those who possess any superiority must regard themselves as equals of those who are less fortunate. It is virtue that creates and preserves true friendship.Thus, we may see that the traditional idea of friendship is made up of three components: Friends must enjoy each others company; they mus

13、t be useful to one another; and they must share a commitment to the good. According to the classical views, virtuous friends are bound together, as they recognize each others moral excellence. To perceive a friend, therefore, is to perceive oneself; and to know a friend is to know oneself. Each can

14、be said to provide a mirror in which the other may see himself. Through networks of such virtuous friends, we can develop a shared idea of the good and pursue it together. Friendship of this kind is permanent, because in it are united all the attributes that friends ought to possess.友谊的真谛米歇尔E多伊尔 马克K

15、史密斯我们探讨友谊这个概念时，遇到的第一个问题是，没有社会公认的择友标准。在某一情境下，我们会把某个人称为朋友；然而，情境一旦变迁，朋友这个称呼就显得没那么贴切了。因此，人们对友谊的真谛的理解往往是非常肤浅的。为了帮助我们理解友谊的真正含义，我们需要回顾有关友谊的几种传统的看法。一种传统的友谊观在古希腊著名的哲学家亚里士多德的著作里得以阐述。他将自己心目中真正的友谊同另外两种友谊截然分开。这两种友谊分别是：基于互利的友谊；基于愉悦的友谊。因此，根据亚里士多德的观点，我们可以将友谊分为三类：|建立在功利之上的友谊。|功利并非永恒，它依照环境而变化。友谊的根基一旦消失，友谊也随之破灭。这类友谊似乎

16、在老人之间最为常见，因为上了年纪的人需要的不是愉悦而是实用。基于功利的友谊也同样存在于追逐个人利益的中年人和青年人中。这些人不会在一起消磨时光，因为他们有时甚至不喜欢对方，因而觉得除非可以互相利用，否则没有交往的必要。只有当他们认为彼此有希望相互利用的时 候，才会乐于呆在一起。|建立在愉悦之上的友谊。|年轻人之间的友谊常被看作是建立在愉悦基础之上的，因为年轻人的生活受感情支配，他们感兴趣的主要是自己的快乐和眼前的重要机会。然而，他们的情趣随着自己日渐成长也会变化，他们交友容易，分手也干脆。年轻人的态度变化无常，甚至一日数变，难怪他们的友谊总是迅速地开始，又匆匆地结束。|建立在美德之上的友谊。|

17、完美无瑕的友谊立足于美 德。只有那些品德高尚而且拥有相似美德的人之间建立的友谊才是最完美的。品行高尚的人，其行为是相同的，或者是类似的。爱和友谊多半在品行高尚的人之间发生，而且以最高雅的形式出现。这种友谊是罕见的，需要时间，需要交 往。常言道，真正的朋友必须同甘共苦，历经风雨。只有当两个人互相证明自己值得爱并获得对方的信任之后，彼此方能接受对方为朋友。交友的意愿可能倏忽而至，但真正的友谊却要慢慢培养。另一种传统的友谊观可以在古罗马政治家、演说家西塞罗的著作里找到。西塞罗认为，真正的友谊只能在好人之间发生。他进而将“好人”定义为“那些行为和生活无损于自己的荣誉、纯洁、公平和开明的人；那些摆脱了贪

18、婪、欲念和暴力的人；那些敢于依照自己的信念说话和做事的人。”好人之间建立的这种友谊立足于美德，它确实可以带来物质利益，但决不以追求物质利益为目标。人类生活在以共同的理想为基础的社会。因此，在处理朋友关系和其他人际关系 时，优越于他人的人必须平等地对待那些没那么幸运的人。美德创造友谊，美德使友谊之树常青。 我们由此可以看出，传统的友谊观由三个要素构成：朋友以相伴为乐；朋友必须彼此受益；彼此都有志于崇高的事业。这些传统的友谊观告诉我们，两个品德高尚的朋友是永不分离的，因为彼此认同对方的高尚品德。因此，认识朋友就是认识自我，了解朋友就是了解自我。可以说朋友就好比是一面镜子，每个人都可以从朋友身上看清

19、自己。置身于品德高尚的朋友之中，我们会对美德达成共识，共同为之不遗余力。这样的友谊是永恒的，因为朋友应该具备的一切品质都凝结在这种友谊关系中。2 How Deep Is Your Love?Mansi Bhatia Love to some is like a cloudTo some as strong as steelFor some a way of livingFor some a way to feelAnd some say love is holding onAnd some say let it goAnd some say love is everythingSome say

20、 they dont knowAt some stage or the other in our lives we experience an emotion which defies definition. Its a feeling that can only be felt and not described. An overwhelming joy that comes together with its share of sadness. Love.Given the busy nature of our lives, its to be appreciated that we ev

21、en find the time to indulge in matters of the heart. But at the same time I wonder if we even understand its true depth. I remember having countless crushes while in school. My math teacher, our neighbours son, my best friends brother and lots of others whom I fancied for the colour of their eyes, t

22、he shape of their moustaches or just the way they walked. Harmless puppy loves that are as brief as soap bubbles. I can laugh about all those silly and adventurous thoughts and acts now but at that time nothing could be more serious an affair for me. Then came the stage of real relationships.Being i

23、n an all girls school I hardly had the opportunity to interact with members of the opposite gender. Socials between our school and the boys college, therefore, would be awaited anxiously. Those three hours of unhesitant attention by a group of well-groomed young gentlemen provided us with enough con

24、tent to talk and feel excited about for the next four weeks.And even then there was no real need of having a boyfriend.I somehow grew up believing that love would happen when it had to. And sure enough it did. It came at an age when I had a career, a long-term plan and a more or less settled life (a

25、nd now I am not yet 25!). I was mature enough to enter a relationship which demands a lot of give and not so much of take. Love was a magnificent building I built on the foundation of friendship. It took time to blossom. It took a lot of understanding, loads of sharing and caring, and plenty of affe

26、ction to become what it is today. And it meant a meeting of minds. You might say that I belong to the traditional school of romance. But in my opinion, love needs to be nurtured. And it has to be distinguished from the intense but short-lived love or the pleasures of the flesh.Our parents generation

27、 was fed lavishly with ideals. It was an era of constraints, restraints, respect, admiration, and plenty of romance. The long skirts, the quiet and unpretentious looks, the curled long hair, the calmness, the shy glance 鈥?these are all so frequently remindful of a bygone era. An age when the distanc

28、e between the sexes somehow managed to help preserve the holiness of love and relationships.The younger generation, with its openness and fading lines of proximity, has jumped on the bandwagon of love with so much haste that it is difficult for them to distinguish between physical attraction and men

29、tal compatibilities. What we have been exposed to via the media have fast paced our sensibilities so much that taking things slow requires effort on our parts.I am sorry to learn about the kind of emotional baggage school kids are carrying in what are purely unemotional relationships. Some might bla

30、me the current state of affairs on peer pressure. But has anyone ever stopped to figure out where this peer pressure originates? Do any of us try and understand who is responsible for this shift? Does anyone bother to study the state of mind of the teenagers?The mindset of this generation is all too

31、 evident in the way it handles its personal life. There are more relationships being distorted under the pressures of lust than ever before. There is more focus on physical beauty than on inner charm. There is more of closeness and less of intimacy. There is more of passion and less of emotion. Ther

32、e is more of acquiring and less of sharing. There is more of opportunism and less of selflessness. In short, there is more of ME and less of US.We have hardened ourselves so much in this competitive age that we have forgotten the essence of relationships. Theres much more to being someones lover tha

33、n gifting them red roses and fifty-cent cards. What about gifting our object of affection, our time, our company, our support, our friendship? What about setting priorities in our lives and focusing on each with sincerity? What about trying to be self-sufficient emotionally before letting ourselves

34、loose? What about giving ourselves, and others, time and space to forge relationships? What about working towards meaningful and lasting friendships? What about honouring our commitments? What about channeling our energies and emotions towards building lifelong bonds rather than wasting them on seas

35、onal relationships?We have but one life and we must experience everything that can make us stronger. True love happens once in a lifetime. And we should not have become so tired by our frivolous acts that when it comes we arent able to receive it with open arms. 1|你的爱有多深|有人认为爱如浮云有人认为爱坚强如铁有人认为爱是一种生活方

36、式有人认为爱是一种感觉有人说爱要执着有人说爱不要约束有人说爱是生命的全部有人说不知道爱为何物2在我们生命中的某个阶段，我们会经历难以名状的情 感。这种情感只能体会，无法用语言描述。莫大的喜悦伴随着丝丝的伤感一同降临，这就是爱。3在紧张忙碌的生活中，我们竟能找到时间，沉湎于感情之中，这的确令人感佩。然而，此时我想知道：我们是否懂得爱到底有多么深刻。记得上学的时候，我迷恋的对象真是数不清：我的数学老师、邻居的儿子、好朋友的弟弟，还有另外一些因为眼睛的颜色、胡子的形状或走路的姿势而让我倾慕的人。年少时的爱慕，不会带来伤害，如肥皂泡一样转瞬即逝。那些稚气、大胆的想法和行为，现在想来大可一笑了之。但是，

37、在那时，对我来说，没有比恋爱更重要的事 了。接着就进入了真正“谈”情“说”爱的阶段。4我在女子学校学习，和男孩子交往的机会寥寥无几，因此，我热切地期待着我们学校和男子学校举办的交谊会。交谊会上，一群精心打扮的年轻男子毫无顾忌地盯着我们。这三个小时中的点点滴滴，成了我们在以后四个星期中足够的谈资，我们在议论时，心情澎湃。5即使是在那个时候，我也没有真正交男朋友的需要。6在我的成长岁月中，不知何故，我相信爱情该来的时候自然会来。事实果真如此。当我有了稳定的工作，有了长期的计划和比较安定的生活（我现在还不到25岁呢！）时，爱情降临了。我也比较成熟了，能够步入不贪图许多回报而需要大量付出的感情关系。7

38、我的爱情是在友谊这块地基上建起的高楼大厦。爱情经过旷日持久的培养才开花。我和我的恋人相互理解、同甘共苦、相互关心，投入了丰富的感情，才使爱情发展到今天。爱情意味着情投意合。你也许会说，我属于浪漫的传统派。但是，依我看，爱情需要培养。我们必须把爱情同强烈而短暂的激情或身体的愉悦区别开来。8我们的父辈，接受了理想爱情的灌输。那是一个约束、压抑、崇敬、仰慕和十足浪漫的年代。长裙、娴静质朴的外表、卷曲的长发、恬静的气质、羞怯的目光这一切常使人想起一个消逝久远的年代。那个年代，男女之间的距离无论如何都有助于维持爱情以及恋爱关系的神圣性。9年轻的一代人，由于观念开放，随着男女之间交往界线的消退，他们便急于

39、赶浪头，匆忙恋爱，以至于难以区分身体的互相吸引与心灵的相投。我们从媒体中接触到的人和 事，使我们的感情历程大大加速，要想慢慢地体会自己的感受，确实需要付出努力。10学校里的青少年在全然没有感情的关系中所背负的感情包袱，令我深感难过。也许有些人会把他们目前的感情状况归结为同龄人之间所施加的压力。但是，可曾有任何人停下来想一想同龄人之间的压力来自何处？我们是否尝试着弄清楚是谁造成了这样的转变？可曾有人费神去研究青少年的心理呢？11从这一代人处理个人生活的方式上，我们很容易看出他们的思想倾向。跟从前相比，现在有更多的情感在欲望的压力下扭曲。他们更注重外表的美丽而忽视内在的魅力。两性交往随便了，亲密无

40、间却少了；激情多了，感情却少了；个人获得的多了，相互间分享的少了；寻机获利的现象多了，无私的奉献少了。简而言之，“自我”多了，爱的分享少了。12在这个竞争激烈的年代，我们已经变得麻木不仁，将恋爱的实质抛于脑后。作为恋爱中的人，不只是意味着把红色的玫瑰花和五毛钱一张的卡片送给恋人，我们要做的事情还很多。我们将自己的时间、陪伴、支持和友谊作为礼物送给自己的恋人了吗？我们是否确定了生活中最重要的事情，而后真诚地做好每一件事？我们是否先在情感上成熟起来，再尽情地追求爱情？我们是否给自己、给他人足够的时间和空间以巩固恋情的发展？我们是否为了追求有意义的、永恒的友谊而不遗余力？我们是否履行了自己的承诺？我

41、们是否将自己的精力和感情倾注于终生不渝的关系而不是浪费在朝秦暮楚的关系中？13人的生命只有一次，我们必须去体验能使我们更为坚强的每件事。真正的爱情一生只有一次。我们任由轻佻的行为令自己身心疲惫，当真正的爱情到来时，我们却没有能力伸开双臂迎接它的降临。3 The Pursuit of Happiness for the Common GoodRichard Layard Over the last 50 years, we in the west have enjoyed unparalleled economic growth. We have better homes, cars, holi

42、days, jobs, education and above all health. According to standard economic theory, this should have made us happier. But surveys show otherwise. When Britons or Americans are asked how happy they are, they report no improvement over the last 50 years. More people suffer from depression, and crime an

43、other indicator of dissatisfaction is also much higher.These facts challenge many of the priorities we have set ourselves both as societies and as individuals. The truth is that we are in a situation previously unknown to man. When most people exist near the breadline, material progress does indeed

44、make them happier. People in the rich world (above, say, $20,000 a head per year) are happier than people in poorer countries, and people in poor countries do become happier as they become richer. But when material discomfort has been banished, extra income becomes much less important than our relat

45、ionships with each other: with family, with friends and in the community. The danger is that we sacrifice relationships too much in pursuit of higher income.The desire to be happy is central to our nature. We all want a society in which people are as happy as possible and in which each persons happi

46、ness counts equally. That should be the philosophy for our age, the guide for public policy and for individual action. And it should come to replace the intense individualism which has failed to make us happier. Indeed, money is perceived as one of the key factors affecting a persons happiness. But

47、can money alone make us happy in the long run? In any society, richer people are often happier than poor people. Yet, as a western country becomes richer, its people overall do not become happier. The reason for this is that over time our standards and expectations rise to meet our income. A Gallup

48、poll has asked Americans each year: What is the smallest amount of money a family of four needs to get along in this community? The sums mentioned rise in line with average incomes. Since people are always comparing their incomes with what others have, or with what they are used to, they only feel b

49、etter off if they move up relative to the norm.This process can have counterproductive effects. I have an incentive to work and earn more: it will make me happier. So do other members of society, who also care about their relative standard of life. Since society as a whole cannot raise its position

50、relative to itself, the effort which its members devote to that end could be said to be a waste the balance between leisure and work has been shifted inefficiently towards work.To reinforce the case, let me explain it in terms of status, which may derive as much from the earning of income as from th

51、e spending of it. People work, in part at least, to improve their status. But status is a system of ranking: one, two, three and so on. So if one person improves his status, someone else loses an equal amount. It is a zero-sum game: private life sacrificed in order to increase status is a waste from

52、 the point of view of society as a whole. That is why the rat race is so destructive: we lose family life and peace of mind in pursuing something whose total cannot be altered.In one sense, what people most want is respect. They seek economic status because it brings respect. But we can increase or

53、decrease the weight we give to status. In an increasingly competitive society, life will become tougher for people in the bottom half of the ability range unless we develop broader criteria for respect. We should respect people who co-operate with others at no gain to themselves, and who show skill

54、and effort at whatever level. That is why it is so important to enable everyone to develop a skill. In Britain, this means ensuring that all young people can take up an apprenticeship if they wish, so that those who have not enjoyed academic success at school can experience professional pride and av

55、oid starting adult life believing themselves to be failures.Some comparisons between people are inevitable, since hierarchy is necessary and unavoidable. Some people get promoted and others do not. Moreover, those who get promoted must be paid more, since they are talented and the employer wishes to

56、 attract talent. So pay is important at key moments as a way of affecting peoples decisions about occupations or in choosing between employers. The problem is that in most jobs there is no objective measure of individual performance, so people must in effect be evaluated against their peers. But the

57、 ranking process, which is very subjective, fundamentally alters the relationship of co-operation between an employee and his boss, and between an employee and his peers. If we want a happier society, we should focus most on the experiences which people value for their intrinsic worth and not becaus

58、e other people have them above all, on relationships in the family, at work and in the community. It seems likely that the extra comforts we now enjoy have increased our happiness somewhat, but that deteriorating relationships have made us less happy.We live in an age of unprecedented individualism.

59、 The highest obligation many people feel is to make the most of themselves, to realise their potential. This is a terrifying and lonely objective. Of course they feel obligations to other people too, but these are not based on any clear set of ideas in western societies. The old religious worldview is gon