河海大学出版社研究生英语学生用书课文翻译

Unit 11 The Iks

The small tribe of Iks, formerly nomadic hunters and gatherers in the mountain valleys of northern Uganda, have become celebrities, literary symbols for the ultimate fate of disheartened, heartless mankind at large. Two disastrously conclusive things happened to them: the government decided to have a national park, so they were compelled by law to give up hunting in the valleys and become farmers on poor hillside soil, and then they were visited for two years by an anthropologist who detested them and wrote a book about them.

小部落伊克人，曾经在乌干达北部山谷里过着狩猎和采集的游牧民族生活，已变成名人，总体来说，成了最终命运沮丧的、无情的人的人文象征。两件具有灾难性、决定性意义的事情发生在他们身上。政府决定建一座国家公园，所以他们依法被迫放弃在山谷里的狩猎生活，而变成贫瘠的山坡地里的农民。之后，一个憎恶他们的人类学家访问了他们两年，并写了一本关于他们的书。

The message of the book is that the Iks have transformed themselves into an irreversibly disagreeable collection of unattached, brutish creatures, totally selfish and loveless, in response to the dismantling of their traditional culture. Moreover, this is what the rest of us are like in our inner selves, and we will all turn into Iks when the structure of our society comes all unhinged.

书的主旨是说，伊克人已经将自己变成了无药可救的不友善的人渣，是独立的、野兽般的生物，完全的自私无情。这是对他们分崩离析的传统文化所做出的反应。此外，这也是我们内在本性的模样。当我们的社会结构全部瓦解时，我们都将变成伊克人。

The argument rests, of course, on certain assumptions about the core of human beings, and is necessarily speculative. You have to agree in advance that man is fundamentally a bad lot , out for himself alone , displaying such graces as affection and compassion only as learned habits . If you take this view, the story of the Iks can be used to confirm it. These people seem to be living together, clustered in small, dense villages, but they are really solitary, unrelated individuals with no evident use for each other. They talk, but only to make ill-tempered demands and cold refusals. They share nothing. They never sing. They turn the children out to forage as soon as they can walk, and desert the elders to starve whenever they can, and the foraging children snatch food from the mouths of the helpless elders. It is a mean society.

论点当然是建立在对人性的必要的推测性假设的基础上。首先，你得同意人性本恶，所表现出的喜爱和同情的优雅，仅仅是学到的习性，并非与生俱来。如果你持此观点，伊克人的故事就可以用来佐证。这些人表面上生活在一起，群居在小而密集的村庄，但是他们真的是独立的、没有关联的、对别人毫无明显作用的个人。他们聊天，但仅仅是提出坏脾气的要求，做出冷漠的拒绝。他们毫无分享，从不唱歌。他们将刚会走路的孩子赶出去寻找食物，将老人抛弃任由其饿死。觅食的孩子从无助的老者嘴下抢夺食物。这是个卑鄙自私的社会。

They breed without love or even casual regard. They defecate on each other’s doorsteps. They watch their neighbors for signs of misfortune, and only then do they laugh. In the book they do a lot of laughing, having so much bad luck. Several times they even laughed at the anthropologist, who found this especially repellent (one senses, between the lines, that the scholar is not himself the world’s luckiest man). Worse, they took him into the family, snatched his food, defecated on his doorstep, and hooted dislike at him. They gave him two bad years.

他们对待老人孩子没有爱，甚至是粗疏的关心；他们在别人家的门口台阶上排泄；他们仅仅会在看到邻居遭难时才会发笑。在书中，他们时常发笑，因为时常倒霉。有时他们甚至嘲笑这位人类学家，这让他感到尤其的反感（从字里行间可以感觉到，学者在这个世界并

不是他想象中的最幸运的人）。更为糟糕的是，他们把他带回家中，抢他的食物，在他的家门口台阶上排泄，奚落厌恶他。他们折磨了他两年。

It is a depressing book. If , as he suggests , there is only Ikness at the center of each of us , our sole hope for hanging on to the name of humanity will be in endlessly mending the structure of our society , and it is changing so quickly and completely that we may never find the threads in time. Meanwhile, left to ourselves alone, solitary, we will become the same joyless, zestless, untouching lone animals.

这是一本令人沮丧的书。如果像他所说，我们每个人心中都只有像伊克人那样的特性，那么我们维系人性之名的唯一希望就是不断地修补我们的社会结构。而这个社会结构变化得如此之快，如此之彻底，结果我们永远也不会及时找到修补的手段。如果仅剩我们自己，我们也将变成没有欢乐的，没有热情的，无动于衷的孤独生物。

But this may be too narrow a view. For one thing, the Iks are extraordinary. They are absolutely astonishing, in fact. The anthropologist has never seen people like them anywhere, nor have I. You’d think, if they were simply examples of the common essence of mankind, they’d seem more recognizable. Instead, they are bizarre, anomalous. I have known my share of peculiar , difficult , nervous , grabby people , but I’ve never encountered any genuinely , consistently detestable human beings in all my life . The Iks sounds more like abnormalities, maladies.

这也许是一种偏见。首先，伊克人是例外的，事实上绝对令人震惊。人类学家从来没有在其他任何地方见过像他们这样的人，我也没有。你想，如果他们代表了人类的共同本质，他们似乎就更容易被辨认出来。然而他们是怪异的，例外的。对于个性独特的，难以相处的，神经质的，贪婪的人，我已经够了解的了。但在我一生中，也从没遇到过真正的至始至终令人憎恶的人。伊克人听上去更像是不正常的，有病的人。

I cannot accept it. I do not believe that the Iks are representative of isolated, revealed man, unobscured by social habits. I believe their behavior is something extra, something laid on. This unremitting, compulsive repellence is a kind of complicated ritual. They must have learned to act this way, they copied it, somehow.

我不同意这个观点。我并不认为伊克人代表了孤立的，因生活习惯而出名的人。我认为他们的行为是一些额外的，附加的。这种无休止的强制的排外行为是一种复杂的仪式。他们一定是以某种方式学到的并加以模仿。

I have a theory, then. The Iks have gone crazy.

我有个想法，就是，伊克人已经疯了。

The solitary Ik, isolated in the ruins of an exploded culture, has built a new defense for himself. If you live in an unworkable society you can make up one of your own, and this is what the Iks have done. Each Ik has become a group, a one-man tribe on its own, a constituency.

孤独的伊克人，孤立于瓦解的文化废墟之上，为自己建立了一套新的防御体系。如果你生活在一个不运转的社会中，你也可以建立起一个自己的防御体系，伊克人就是这样做的。每个伊克人都已变成了一个团体，一个单人部落，一个选举区。

Now everything falls into place. This is why they do seem, after all, vaguely familiar to all of us. We’ve seen them before. This is precisely the way groups of one size or another, ranging from committees to nations, behave. It is, of course, this aspect of humanity that has lagged behind the rest of evolution, and this is why the Iks seems so primitive. In his absolute selfishness, his incapacity to give anything away, no matter what, he is a successful committee. When he stands at the door of his hut, shouting insults at his neighbors in a loud harangue, he is city addressing

another city.

现在一切都已经清楚了。这就是对我们而言，他们看起来比较熟悉的原因。我们之前见过他们。准确地说，这就是不同规模团体的行为方式，小到委员会，大到国家。当然，人性方面落后于其他地区的文明进化，是伊克人看起来这么原始落后的原因。他绝对的自私，无能力给出任何东西，不管怎么说，他是一个成功的委员会。当他站在自己的小屋门口时，以长篇演讲地方式来大声地辱骂它的邻居时，他是一个城市向另一个城市发表演说。

Cities have all the Ik characteristics. They defecate on doorsteps, in rivers and lakes, their own or anyone else’s. They detest all neighboring cities, give nothing away. They even build institutions for deserting elders out of sight.

城市具有所有伊克人的特质。他们向自己的和其他城市的门口台阶和河流湖泊排污。他们讨厌所有邻居城市，从不互通有无。他们甚至为了眼不见新不烦，而把老人送到养老院。

Nations are the most Iklike of all. No wonder the Iks seem familiar. For total greed, rapacity, heartlessness, and irresponsibility there is nothing to match a nation. Nations, by law, are solitary, self-centered, withdrawn into themselves. There is no such thing as affection between nations, and certainly no nation ever loved another. They bawl insults from their doorsteps , defecate into whole oceans , snatch all the food , survive by detestation , take joy in the bad luck of others , celebrate the death of others , live for the death of others .

国家是最像伊克人的。难怪伊克人看起来熟悉。贪婪、贪心、无情、不负责任，是最适合来形容国家的。国家通过法律，成为孤独的，以自我为中心的个体。在国家之间没有爱可言，一个国家当然不会爱另一个国家。他们站在门口台阶上大声喊叫辱骂，污染整片海洋，抢夺食物，在憎恶中生存，从别人的不幸中取乐，庆祝别人的死亡，一心想着别人的死。

That’s it, and I shall stop worrying about the book. It does not signify that man is sparse, inhuman thing at his center. He’s all right. It only says what we’ve always known and never had enough time to worry about, that we haven’t yet learned how to stay human when assembled in masses. The Ik, in his despair, is acting out this failure, and perhaps we should pay closer attention. Nations have themselves become too frightening to think about, but we might learn something by watching these people.

就到这，不要担心这本书。这本书并不是说人是稀有的而本性是无情的。他是对的。书仅仅说了我们一直都知道的，但从没有足够的时间担忧的事情。我们没有学会如何在人群中保持人性。绝望的伊克人，表现出这种失败，或许我们应该更为关注。国家使自己变得害怕思考，但我们可以从观察这些人中学到点什么。

Unit 12 Thanksgiving

Soon they will be together again, all the people who travel between their own lives and each other’s. The package tour of the season will lure them this week to the family table.

很快，所有在人生路途中漂泊的人们将相聚一堂。本周，回家是他们唯一能做的事，吸引着他们聚在家庭餐桌前。

By Thursday, feast day, family day, Thanksgiving day, Americans who value individualism like no other people will collect around a million tables in a ritual of belonging.

在周四，宴会日，家庭日，感恩节这天，最崇尚个人主义的美国人将以一种归属的仪式，聚集在百万张餐桌前。

They will assemble their families the way they assemble dinner: each one bearing a personality as different as cranberry sauce and pumpkin pie. For one dinner they will cook for

each other, fuss for each other, feed each other and argue with each other.

家人聚在一起，就像他们张罗的晚餐一样：每个人有着不同的个性，就像蔓越橘沙拉不同于南瓜饼一样。晚餐中，他们煮给彼此吃，相互抱怨，相互喂食，相互争论。

They will nod at their common heritage, the craziness and caring of other generations. They will measure their common legacy… the children.

对于共同传统和对其他几代人的狂热和关爱，他们都很认同。他们共同评价他们共同的财产…孩子。

All these complex cells, these men and women, old and young, with different dreams and disappointments will give homage again to the group they are a part of and apart from: their family.

这些复杂的人们，拥有不同梦想和失意的男女老少，将对家庭即他们从属又脱离的集体表现出敬意。

Families and individuals. The “we” and the “I”. As good Americans we all travel between these two ideals.

家人和个人，“我们”和“我”。作为好美国人，我们在这两个理想之间来回穿梭。

We take value trips from the great American notion of individualism to the great American vision of family. We wear our tires driving back and forth, using speed to shorten the distance between these two principles.

我们在伟大的美国人观念中的个人主义及其幻想中的家庭之间来回穿梭。我们驾车磨损轮胎来来回回，用速度来缩短两者之间的距离。

There has always been some pavement between a person and a family. From the first moment we recognize that we are separate we begin to wrestle with aloneness and togetherness.

个人和家庭之间往往存在着某种联系。从意识到我们离家的那一刻起，我们便开始与孤独和亲密无间作斗争。

Here and now these conflicts are especially acute. We are after all, raised in families… to be individuals. This double message follows us through life.

此地此刻，这些冲突尤其的尖锐。我们毕竟在家庭中长大…成为个人。这一双重信息伴随我们一生。

We are taught about the freedom of the “I” and the safety of the “we”. The loneliness of the “I” and the intrusiveness of the “we”. The selfishness of the “I” and the burdens of the “we”.

我们学到“我”的自由和“我们”的安全；“我”的孤独和“我们”的打扰；“我”的自私和“我们”的负担。

We are taught what Andre Malraux said: “Without a family, man, alone in the world, trembles with the cold.”

我们学到安德烈·马尔罗所说：“没有家的人，孤独于世，寒冷中瑟瑟发抖。”

And taught what he said another day: “The denial of the supreme importance of the mind’s development accounts for many revolts against the family.

我们学到他另一句：“对个人思维发展至关重要性的否定，导致了许多对家庭的反抗。”

In theory, the world rewards “the supreme importance” of the individual, the ego. We think alone, inside our heads. We write music and literature with an enlarged sense of self. We are graded and paid, hired and fired, on our own merit.

理论上，个人，即自我的“最重要性”。我们在我们的脑子里独立思考。我们用放大的自我感觉来写音乐和文学。我们根据个人的功绩，评等级和领薪水，被雇和被解雇。

The rank individualism is both exciting and cruel. Here is where the fittest survive.

个人主义的等级是刺激的也是残酷的。这就是适者生存。

The family, on the other hand, at its best, works very differently. We don’t have to achieve to be accepted by our families. We just have to be. Our membership is not based on credentials but birth.

另一方面，在最佳状态的家庭，是不同的。我们无需努力做到什么去被我们的家人接受。我们本来就是。我们的成员关系建立在我们出生的基础上，并非证书。

As Malraux put it, “A friend loves you for your intelligence, a mistress for your charm, but your family’s love is unreasoning. You were born into it and of its flesh and blood.”

正如马尔罗所言，“朋友爱你的才智，情妇为你的魅力，但是家人对你的爱是没有理由的。我们在家庭中诞生，是血肉至亲。”

The family is formed not for the survival of the fittest but for the weakest. It is not an economic unit but an emotional one. This is not the place where people ruthlessly compete with each other but where they work for each other.

家庭的形成不是为了能适应的生存者，而是为了弱者。它不是经济的单位，而是感情的。这不是互相残酷竞争的地方，而是为对方工作的地方。

Its business is taking care, and when it works, it is not callous but kind.

家庭的任务是关爱，当它运作起来时，它是和善的而不是冷漠。

There are fewer heroes, fewer stars in family life. While the world may glorify the self, the family asks us, at one time or another, to submerge it. While the world may abandon us, the family promises, at one time or another, to protect us.

家庭生活中鲜有英雄和明星。世界可能为他荣耀，但曾经，家庭要求我们将它淹没。世界可能抛弃我们，但曾经，家庭承诺保护我们。

So we commute daily, weekly, yearly between one world and another. Between a life as a family member that can be nurturing or smothering. Between life as an individual that can free us or flatten us. We vacillate between two separate sets of demands and possibilities.

所以，我们每天，每周，每年在两个世界里交流。在作为家庭成员的生活里，可能是培育也可能是窒息。在作为个体的生活里，可以解放我们或者击溃我们。我们在两个分离的需要和可能之间摇摆不定。

The people who will gather around this table Thursday live in both of these worlds, a part of and apart from each other. With any luck the territory they travel from one to another can be a fertile one, rich with care and space. It can be a place where the “I” and the “we”interact.

周四聚在餐桌上的人们同时生活在这些世界里，是彼此的组成部分又互相分离。幸运的话，他们从一个游历到另一个的领地可以是肥沃的，富有关爱和空间。它可以是一个“我”和“我们”互动的地方。

On this way at least, they will bring to each other something both special and something to be shared: these separate selves.

至少从这个意义上说，他们将带给彼此一些既特别有可以共享的东西：分离的个人。

Unit 13 Nine Years for A and B

Dr. Johnson was the greatest man who made a dictionary. James A. H. Murray was the man who made the greatest dictionary: From 1879 to 1915, when he died, he devoted his life to the creation of the Oxford English Dictionary. Dr. Johnson had earned the right, as we have not, to call the lexicographer“a harmless drudge”. For Johnson knew not only that a great deal more

than drudgery is involved, but also that the amount of drudgery in the making of a dictionary is simply unimaginable. Even the dictionary maker fortunately can’t make real to himself in advance.

伟大的约翰森博士编纂了一部词典。詹姆斯-A-H-莫里则编撰了最伟大的词典：从1879年到1915年，直到他死的那天，他倾其一生的精力来创作《牛津英语词典》。约翰森博士有我们所不具备的资格，称词典编撰者为“无害的苦力者”。约翰森博士知道编撰过程不仅及其单调乏味，而且其程度简直是难以想像的。幸运的是，莫里在编撰词典之前并不知晓。

So the lexicographer—even a profoundly thoughtful and experienced one like James Murray —will grasp at the notion that the letter A is typical, so that he can really calculate, now that he has done A, how long are the vistas ahead. And then, all too soon, he is having to admit, not only that A isn’t typical (apparently it has lots of classically derived words, and these don’t have a great many senses) , but that the whole idea of typical letter is a will-o’-wisp. Or again, the lexicographer estimates the amount of time and effort involved in chasing up rare words or scientific terms and then finds that the hardest words are the ones that might seem easiest. The longest entry in the Oxford English Dictionary is for that simple slippery little word set, and Murray was plunged into black despair by “the terrible word Black and its derivatives”.

所以，即便是像詹姆斯莫里这样考虑周全且富有经验的词典编撰者——也会急切地接受字母A是典型字母这一观念。这样，他就可以预测，现在他编完了A，完成整个编撰还需多久。不就之后，他不得不承认，不仅字母A不是典型的（显然，它有许多经典的却没有多大重要意义的衍生词），而且整个有关典型字母的想法就是错误的。字典编撰者重新估算了收录生僻词和科学术语的时间和精力，发现最难的词其实是最常见的词。牛津英语词典中最长的词条是简单狡猾的小词“set”。“可怕的词black和它的衍生词”让莫里陷入了深深的绝望。

The dictionary maker runs against time. He has to, because unless he gets a move on he will fall further and further behind, while the dictionary is taking longer to record linguistic events than they take to happen. For another thing, a gigantic enterprise like the O.E.D. needs to be published in parts, to keep up the spirits of all concerned. But people won’t buy it unless there is some chance of their still being alive when it finally reaches its destined Z. What goes for subscribers goes, too, for the publishers who do hope for some return on, or at least of, their money. So there have to be schedules and anxiety and resentment and nagging, in this race against time, time whose pace never falters.

字典编撰者在和时间赛跑。他必须如此，因为如果他不赶紧的话，他将越来越落后。因为语言事件被收录到词典中所需要的时间，超过事件本身发生的时间。另一个原因，为了使其内容能够包罗万象，词典巨著《牛津英语词典》需要分册出版。但是人们不会买，除非它们可以一直用到最终编完Z的时候。对订购者和出版商来说，共同的期望是有所回报，至少能收回成本。在和时间的赛跑中，难免会赶进度，焦虑、嫌怨、挑剔，而时间的步伐并没有放缓。

“The Triple Nightmare: Space, Time and Money”—that is the tile of a central chapter in this touching, honest, courteous and anecdotally vivid life of James Murray by his granddaughter K. M. Elisabeth Murray. Murray believed that providence had provided him with this great opportunity. His religious faith, his patriotism, his will power, his exceptionally wide range of scholarly gifts, his coordinating powers all converged upon this responsibility entrusted to him.

“三重噩梦——空间、时间、金钱”——这是由詹姆斯莫里的孙女K. M. 伊丽莎白莫里执笔，叙述他感人的、诚实的、亲切的、生动的生活轶事一书的中心章节的标题。莫里

相信是上天的眷顾，给了他一个这么大的机会。上帝托付给他的这个使命，需要汇集他的宗教信仰，爱国主义，意志力，惊人的多领域学术天赋和协调能力。

Would he have acknowledged that one of the things providence did for him was mercifully to withhold a full sense of the task that was never to end for him? The unique importance of “the Big Dictionary” he never underestimated, but he did repeatedly underestimate its final magnitude: over 16000 pages—and each page is large, packed and precise—of which Murray personally edited nearly half. If a providential whisper had told Murray at that moment a hundred years ago (when at the age of 40 he agreed to edit the dictionary) that nine years after the work had started only the letters A and B would have been published, and that he would die at the age of 78 without having quite reached the end of his endeavor, would he ever have set out on such a life work?

他是否已经意识到，仁慈地对他隐瞒了终其一生都无法完成这项任务，是上天对他的眷顾？他从来没有低估“大词典”独特的重要性，但是他再三地低估了它最终的总量：超过16000页——每一页都很大，满页的精确注释——莫里自己就编撰了其中的一半。如果在100年前（当莫里40岁时同意编撰词典）时，依照天意的声音告诉他，开始工作的九年时间里仅仅可以出版A和B，并且他会在78岁时死去，而未能达到他最终的努力目标，他还会着手这项终身事业么？

But the answer, of course, is yes.

但是答案，当然是肯定的。

James Murray was born in Scotland in 1837, the son of a village tailor. He went to a parish school, but he left at 14 and he educated himself with pertinacity. He loved knowledge and he loved to impart it. He became a schoolmaster; he learned language after language and was alive to geology and phonetics, as well as to local politics. He had to leave Scotland because of the illness of his first wife, and he became a bank clerk in London. By sheer energy of scholarship, and without benefit of any university education, he made himself indispensable to the other remarkable philologists of his day. He returned to school-teaching and lived a 72-hour day for the rest of his life. For the invitation to edit what became the O. E. D was one that he could not refuse. At first he combined it with his school work; later he moved to Oxford and dedicated himself to building the best sort of monument to something dead but rather to something living: the English language.

詹姆斯莫里于1837年出生在英格兰一个乡村裁缝的家庭里。他上过教区学校，14岁辍学后就坚忍不拔地自学。他热爱知识，并且乐于传授。他当过老师，学过很多门语言，并且通晓地质学、考古学、语音学，以及当地政治。由于第一任妻子生病，他不得不离开英格兰，在伦敦当一个银行职员。没有受过任何大学教育，凭着纯粹的学识能力，他使自己成为对他那个年代其他杰出的哲学家所必不可少的人。他重返学校教书，余生过着每天72小时的日子。他无法拒绝受邀编撰《牛津英语词典》。编撰伊始，他还兼着学校的工作，后来他搬到了牛津大学，全身心地投入到最好的不是纪念死物而是活的：英语语言的建造中。

Unusual in its etymological exactitude, in its strength and delicacy of definition and of subdivision as each word lives and branches, it was more than unusual—it was unique—in the range, precision and organization of its illustrative quotations. A great band of instructed volunteers culled these quotations; subeditors winnowed them; and Murray in his “Scriptorium”shaped them and did every other kind of work that could make the dictionary as good as humanly possible. He beavered and he badgered. He had to chase wild geese: he asked Robert Louis Stevenson what brean meant in a book of his, and found out that it was a misprint for ocean. He

was puzzled by a plural noun alliterates in an essay by James Russell Lowell, and found that it, too, was a misprint, this time for the apt word illiterates. He took pride in what he was doing, and he was not proud of himself. He didn’t want a biography:” I am a nobody—if you have anything to say about the Dictionary, there it is at your will—but treat me as a solar myth, or an echo, or an irrational quantity, or ignore me altogether.” But he is unignorable, an Eminent Victorian such as we now realize is not to be sneered at. The uneventful dignity of his life makes for a biography which it would be odd to be thrilled by and which it would be insensitive not to be stirred by. The work is greater than I, or any worker,”he said when he was contemplating resignation because of the ceaseless pressure on him to skimp the work. Only a great man would speak so, or would continue with such simple sincerity and self-abnegation:” and while I will never desert it, I will never stand in the way of its better or more speedy achievement, if that seems attainable.”

不同寻常之处在于它语源的精确性，定义的精确优美和力度，还有据每个词有效存在和分支的分类。它的范围、精确性、组成以及注释性的引用不只是不同寻常，甚至是独一无二的。一大批受过培训的志愿者从这些引用中挑选，副主编在从中精选。莫里在他的“书房”里将资料形成，并做了其他所有相关工作来使他的词典尽可能的人性化。他勤恳工作，刻苦钻研。他不得不做徒劳无功的事：他向罗伯特`路易斯`史蒂芬森询问，他书里的brean 是什么意思，发现那是ocean的误印。他对詹姆斯`拉塞尔`洛威尔论文中复数形式的alliterates感到困惑，后来发现也是印刷错误，这次是相似的词illiterates。对于他的工作，他很骄傲，但是他一点也不自傲。他不想有传记：“我是个无名之辈——如果你想评价这部词典，那是你的权力——但是把我当成太阳神，或者一个回声，或者不合理数量，或者完全地忽视我。”但是他不容忽视，我们现在都知道维多利亚时期的杰出人物是不容嘲笑的。在他的传记中描述了他平凡而尊贵的一生，如果你对此激动万分就会显得奇怪，若不为所动，又未免不敏感了。这项工作重要于我或者任何一个工作人员。他说当他深思熟虑是否辞职，因为无休止的压力会让他对待工作敷衍马虎。只有伟人才会这么说，或者以如此简单的真诚和自制力继续工作。“我不会放弃它的同时，也不会站在更好更快到达的路上，如果那看起来是可得到的。”

Though it was a painful and arduous life, it was not a grim one. No life can be grim in which a man so thoroughly, and with such justified satisfaction, knows himself in that he knows what he can work at. Murray, like his friends and colleagues, felt within the present a profound community which was dependent not only upon a community with the past (from which it inherited its whole language of thinking, feeling and pledging), but also upon a community with the future, that future which will inherit. It is their children, and the children of their children, for whom they work, and they never stop saying so. And it is one of the children of one of Murray’s children who has now written this life of the man who said when he appealed for volunteers:” If you desire no credit and feel no interest in helping my work I can do without you, weep not for me, weep for yourselves and your children.”

他这一生是痛苦困难的，但不是残酷的。一个人的生活不可能如此彻底的严酷，带着这样的合理的满意，从知道他可以做什么中知道他自己。莫里，和他的朋友同事一样，觉得如今文化底蕴深厚的社会，不仅依赖于旧时的社会（它从中继承了整个思维、感情和诉求的语言），也依赖于将来的继承现在的社会。他们一直这样说，他们是为他们的孩子，他们孩子的孩子而工作。正是莫里的孩子的孩子写下了他一生的故事。当他召集志愿者的时候，他说：“如果你不相信我，对帮助我这没有你也能完成的工作不感兴趣，不是为我哭泣，而是为你们以及你们的孩子哭泣。”

Unit 14 To Err Is Human

Everyone must have had at least one personal experience with a computer error by this time. Bank balances are suddenly reported to have jumped from $379 into the millions, appeals for charitable contributions are mailed over and over to people with crazy-sounding names at your address, department stores send the wrong bills, utility companies write that they’re turning everything off, that sort of thing. If you manage to get in touch with someone and complain, you then get instantaneously typed, guilty letters from the same computer, saying,” Our computer was in error, and an adjustment is being made in your account.”

如今，几乎每个人都经历过电脑出错带来的麻烦。银行通知的贷款余额忽然从379美元飞涨至数百万美元；呼吁给那些名字听起来稀奇古怪的人进行慈善捐助的信件三番五次地寄往你的地址；部门商店发送错误的账单；公共事业公司说他们将要关闭供给，诸如此类。如果你打印了，同一台电脑出来的致歉信上写道：“我们的电脑出现了错误，正在调整您的账目。”

These are supposed to be the sheerest, blindest accidents. Mistakes are not believed to be part of the normal behavior of a good machine. If things go wrong, it must be a personal, human error, the result of fingering, tampering, a button getting stuck, someone hitting the wrong key. The computer, at its normal best, is infallible.

这些意外事故纯粹是无意识的过错。人们认为，出错不是一个性能良好的机器的正常行为。如果出了错，那一定是人为的错误，如指法错误，乱碰键盘，按键失灵，按错了键。最佳正常工作状态下的电脑是不会出差错的。

I wonder whether this can be true. After all, the whole point of computers is that they represent an extension of the human brain, vastly improved upon but nonetheless human, superhuman maybe. A good computer can think clearly and quickly enough to beat you at chess, and some of them have even programmed to write obscure verse. They can do anything we can do, and more besides.

我想知道这会是真的么。毕竟，电脑的本质是人脑的延伸，在此之上大为提升，但仍具有人性的特点，或许说具有超人类的特征。好的电脑可以足够清晰快速地思考，在下棋中打败你。它们有些甚至可以被编程写朦胧诗。它们能做任何我们能做的事，更多的是我们做不了的。

It is not yet known whether a computer has its own consciousness, and it would be hard to find out about this. When you walk into one of those great halls now built for the huge machines, and stand listening, it is easy to imagine that the faint, distant noises are the sound of thinking, and the turning of the spools gives them the look of wild creatures rolling their eyes in the effort to concentrate, choking with information. But real thinking, and dreaming, are other matters.

电脑是否有它自己的意识还未可知，也很难找到答案。当你走进那些现在建来放巨大机器的大厅其中的一间，站着听，很容易把微弱遥远的声响想象成思考的声音，转轴的转动让它们看起来像野兽转动它们的眼睛，试图努力集中，因为信息而拥塞。但是真正的思考和做梦，又是另一回事。

On the other hand, the evidences of something like an unconscious, equivalent to ours, are all around, in every mail. As extensions of the human brain, they have been constructed with the same property of error, spontaneous, uncontrolled, and rich in possibilities.

另一方面，每条信息里都有一种无意识的相当于我们人脑的东西存在的证据随处可见。作为人脑延伸的电脑，其构造同样具有出错的特性，自发的、不受控制的，各种可能性都有。

Mistakes are at the very base of human thought, embedded there, feeding the structure like root nodules. If we were not provided with the knack of being wrong, we could never get anything useful done. We think out way along by choosing between right and wrong alternatives, and the wrong choices have to be made as frequently as the right ones. We get along in life this way. We are built to make mistakes, coded for error.

出错是人类思维所固有的，扎根于人脑之中，像根瘤一样维持着脑组织。假如不从犯错中有所收获，我们也许无法做成任何有用的事。我们考虑事情时需在正误之间做出选择，而且错误的选择通常同正确的一样多。我们的生活之路就是这样，注定会犯错误，为错误编码。

We learn, as we say, by “trial and error.” Why do we always say that? Why not “trial and rightness” or “trial and triumph”? The old phrase puts it that way because that is, in real life, the way it is done.

正如我们自己所说，我们通过“尝试—出错”。为什么我们总这样说呢？而不是“尝试—正确”或者是“尝试—成功”？这句老话之所以这么说是因为现实生活就是这样。

A good laboratory, like a good bank or a corporation or government, has to run like a computer. Almost everything is done flawlessly, by the book, and all the numbers add up to the predicted sums. The days go by. And then, if it is a lucky day, and a lucky laboratory, somebody makes a mistake: the wrong buffer, something in one of the blanks, a decimal misplaced in reading counts, the warm room off by a degree and a half, a mouse out of his box, or just a misreading of the day’s protocol. Whatever, when the results come in, something is obviously screwed up, and then the action can begin.

好的实验室，正如好的银行或者政府，必须像电脑一样运行。几乎每件事都得做到循规蹈矩、完美无缺，所有的数字累加起来需达到预计的数目。十年如一日。然而，在某个幸运的一天，一个幸运的实验室，有个人犯了个错误：缓存器坏了，一个空白表格被填写内容，读数中的小数点点错，温室降温1.5度，鼠标出了故障或者是当天的试验报告数据的错读。无论什么原因，当结果出来时，显然有什么地方出毛病了，于是，新的探索行动便开始了。

The misreading is not the important error; it opens the way. The next step is the crucial one. If the investigator can bring himself to say,”But even so, look at that!”then the new finding, whatever it is, is ready for snatching. What is needed, for progress to be made, is the move based on the error.

数据错读并不是重大错误，它打开了探索之门。下一步至关重要。如果调研者能意识到：“及时错了，也要弄个明白。”那么，就会有这样或那样新的发现。我们需要的就是在错误中汲取教训，以求进步。

Whenever new kinds of thinking are about to be accomplished, or new varieties of music, there has to be an argument beforehand. With two sides debating in the same mind, haranguing, there is an amiable understanding that one is right and the other is wrong. Sooner or later the thing is settled, but there can be no action at all if there are not the two sides, and the argument. The hope is in the faculty of wrongness, the tendency toward error. The capacity to leap across mountains of information to land lightly on the wrong side represents the highest of human endowments.

新的思路、新的音乐类型，即将面世前总会引发争论。当有理智的双方在一起争辩、高谈阔论时，都能友好地理解这一点：一方正确，另一方错误。问题迟早会被解决，但如果没有双方和争辩，就不会有进展。人们会犯错误的倾向正是希望之所在。越过了大量的信息后，轻易得出错误结论的能力，恰恰体现了人类的最高天资。

It may be that this is a uniquely human gift, perhaps even stipulated in our genetic

研究生英语综合教程(上)熊海虹课文翻译

Unit One 核心员工的特征 大卫·G．詹森1核心员工究竟是什么样子的?几乎每次进行调查时，我都会从雇主们那里听到“核心员工”这个名词。我请一位客户——一位正参与研究的人事部经理，给我解释一下。“每家公司都有少数几个这样的员工，在某个专业领域，你可以指望他们把活儿干好。 在我的小组中，有七名化工流程工程师和生物学家，其中有那么两三个人是我赖以生存的，”他说，“他们对我的公司而言不可或缺。当请你们公司替我们招募新人的时候，我们期待你们会去其他公司找这样的人：其他公司经理不想失去的员工。我们只招募核心员工。” 2这是一段充满了鼓动性的谈话，目的是把猎头们派往竞争对手的公司去游说经验丰富的员工们做一次职业变更。他们想从另一家公司招募核心员工。然而，每家公司也从新人中招人。他们要寻找的是完全一样的东西。“我们把他们和公司顶级员工表现出的特质进行对照。假如他们看起来有同样特征的话，我们就在他们身上赌一把。”只是这样有点儿冒险。 3“这是一种有根据的猜测，”我的人事经理客户说。作为未来的一名员工，你的工作是帮助人事部经理降低这种风险，你需要帮助他们认定你有潜力成为一名核心员工。 4特征1：无私的合作者 职业顾问和化学家约翰·费策尔最早提出了这个特征。关于这个特征，人们已经写了大量的文章。它之所以值得被反复谈及，是因为这一特征是学术界和企业间最明显的差别。“这里需要合作，”费策尔说，“企业的环境并不需要单打独斗，争强好胜，所以表现出合作和无私精神的员工就脱颖而出了。在企业环境中，没有这样的思维方式就不可能成功。” 5许多博士后和研究生在进行这种过渡的过程中表现得相当费力。因为生命中有那么长一段时间他们都在扮演一个独立研究者的角色，并且要表现得比其他年轻的优秀人才更出色。你可以藉此提高在公司的吸引力：为追求一个共同的目标和来自其他实验室和学科的科学家们合作——并且为你的个人履历上的内容提供事迹证明。这个方法，加上你在描述业绩时开明地使用代词“我们”，而不是“我”，能使公司对你的看法从“单干户”转变成“合作者”。更为有利的是，要在你实验室内部，以及在和你们实验室合作的人们之间，培养一个良好声誉：一个鼓励并发动合作的人——还要保证让那些会接听调查电话的人们谈及你的这个品质。 6特征2：紧迫感 唐-豪特是一位给aaas.sciencecareers@org 网站论坛频繁写稿的撰稿人。他之前是一名科学家。许多年前他转向了企业，并一直做到高级管理的职位。他在3M公司一个部门负责策略和商业开发工作，这个部门每年上缴的税收高达24亿多美元。他就是一个重视紧迫感的人。 7“一年365天，一周7天，一天24小时，生意始终在进行，那意味着一年365天，一周7天，一天24小时，竞争也同样在进行，”豪特说，“公司取胜的方法之一就是要更快地到达‘目的地’。这就是说，你不仅要把所有能支持公司快速运转的功能都调动起来，而且还得知道如何决定‘目的地’是哪里。这样，不仅对那些行动快速的人们，也对那些思维敏捷，并有勇气按自己的想法行事的人们都提出了要求。这需要全公司各部门的运作，而不仅仅是管理部门的工作。” 8特征3：风险容忍度 企业要求员工能承受风险。“一名求职者需要表现出仅凭不准确、不完整的信息就做出决策的能力。他或她必须能接纳不确定因素并冒着风险做出结论，”一位客户在职业描述中写道。 9豪特赞同这一说法。“商业成功通常有这样一个特质：那就是能接受不确定因素和风险——个人的，组织上的和财务上的。这就让许多科学家感到不适应，因为学术上的成功其实是依靠认真而严谨的研究。更进一步说，伟大的科学常常是由找寻答案的过程和答案本身两者同时来定义的。因此科学家们往往沉迷于过程。在企业里，你需要了解过程，但最终你会迷上答案，然后根据你认为该答案对你的企业所具有的意义来冒风险。像这样敢冒风险是一套技能组合，是所有雇主在他们最好的员工身上所寻找的东西。”

研究生英语系列教材下unit5原文+翻译

Unit5 An Alpine Divorce 1.John Bodman was a man who was always at one extreme or the other. This probably would have mattered little had he not married a wife whose nature was an exact duplicate of his own. 1约翰?伯德曼是一个常常走极端的人。这本来应该没什么，但可惜，他妻子的性格整个儿是他的翻版。 2.Doubtless there exists in this world precisely the right woman for any given man to marry and vice versa; but when you consider that one human being has the opportunity of being acquainted with only a few hundred people, and out of the few hundred that there are but a dozen or less whom one knows intimately, and out of the dozen, one or two close friends at most, it will easily be seen, when we remember the number of millions who inhabit this world, that probably, since the Earth was created, the right man has never yet met the right woman. The mathematical chances are all against such a meeting, and this is the reason that divorce courts exist. Marriage at best is but a compromise, and if two people happen to be united who are of an uncompromising nature there is bound to be trouble. 2毋庸置疑，对于任何一个男人，这世上总会有一个相当合适的女人能和他成家，反之亦然。但是如果你考虑一下:每个人仅有机会结识几百个人而已，在这几百个人之中熟知的只有那么干几人甚至更少，在这十几个人之中又最多只有一两个知心朋友;别忘了，居住在这世上的人有多少个百万，因此显而易见:自地球存在以来，这合适的男人极有可能从来就没有遇到过他那个合适的女人。。从概率上来讲，这样相遇的机会微乎其微，这也正是离婚法庭存在的原因。婚姻充其量不过是一种妥协，而如果恰好两个个性上互不妥协的人结合了，那就肯定会有麻烦。 3.In the lives of these two young people there was no middle distance. The result was bound to be either love or hate, and in the case of Mr. and Mrs. Bodman it was hate of the most bitter and egotistical kind. 3对于两个这样的年轻人来说，生活没有什么中间点，其结局注定要么是爱，要么是恨，而就伯德曼夫妇而言，他们到头来有的是那种最刻骨、最傲慢的恨。 4.In some parts of the world, incompatibility of temper is considered a just cause for obtaining a divorce, but in England no such subtle distinction is made, and so until the wife became criminal, or the man became both criminal and cruel, these two were linked together by a bond that only death could sever.' Nothing can be worse than this state of things, and the matter was only made the more hopeless by the fact that Mrs. Bodman lived a blameless life, while her husband was no worse than the majority of men. Perhaps, however, that statement held only up to a certain point, for John Bodman had reached a state of mind in which he resolved to get rid of his wife at all hazards. If he had been a poor man he would probably have deserted her, but he was rich, and a man cannot freely leave a prospering business because his domestic life happens not to be happy. 4在这世界上的某些地方，夫妻性情不合就能够成为离婚的正当理由，但是在英格兰，并没有如此微妙的区分，所以除非妻子犯罪，或丈夫犯罪并且为人残暴，否则两者的婚姻关系将一直维系下去，直至死神将他们分开。没有什么比这种事情更糟糕的了，而更令人绝望的是伯德曼太太为人无可厚非，而她丈夫也并不比一般男人差。然而，也许上面的表述只能说在某种程度上是正确的，因为约翰?伯德曼已经忍无可忍，下定决心不管付出什么代价也要摆脱他的妻子。如果他是个穷人，也许他会抛弃她，但是他很富有，而一个人不能因为家庭生活碰巧不幸就轻易放弃一份蒸蒸日上的事业。 5.When a man's mind dwells too much on one subject, no one can tell just how far he will go.

研究生英语系列教材上unit1-原文+翻译

研究生英语系列教材上unit1-原文+翻译

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家，其中有那么两三个人是我赖以生存的，”他说， “Key players are essential to my organization. “他们对我的公司而言不可或缺。 And when we hire your company to recruit for us, we expect that you'll be going into other companies and finding just: 当请你们公司替我们招募新人的时候，我们期待你们会去其他公司找这样的人： the staff that another manager will not want to see leave. 其他公司经理不想失去的员工。 We recruit only key players.” 我们只招募核心员工。” This in part of pep talk intended to send headhunters into competitor's companies to talk to the most experienced staff about making a change. 这是一段充满了鼓动性的谈话，目的是把猎头们派往竞争对手的公司去游说经验丰富的员工们做一次职业变更。

河海大学研究生英语课文及翻译(重点单词突出显示)unit8isaraceofrobotspossib

A good many technical people become irate when you call a computer a giant brain.They insist t hat a computer does only what thinking humans have planned to have it do.假如你把计算机称为巨人脑，许多技术人员会感到气愤。他们坚持认为，计算机只不过是做有思维的人类安排它做的事情罢了 Yet one authority states categorically,"A machine can handle information;it can calculate,conclu de,and choose;it can perform reasonable operations with information.A machine,therefore,ca n think.Famed mathematician Norbert Wiener,of MIT,envisions a machine that can learn and wi ll"in no way be obliged to make such decisions as we should have made,or will be acceptable to us."Evidently,he thinks machines can think.不过，一位权威人士明确地说：“机器能处理信息，能进行计算、做出决定和选择，能利用信息从事各种合理的工作，因此，机器能够思维。”麻省理工学院著名的数学家诺伯特·威纳做出展望认为，机器能学习，它“决不会被迫做出我们必须作的决定，或是迎合我们。”显然，他认为机器能够思维 There is a popular anecdote about a computer programmer who,just for a lark,spent days settin g up the machine to destroy itself,then watched delightedly as the computer dutifully proceeded to commit suicide.If that machine could have thought,would it not have circumvented him?一个有关一位计算机程序设计员的轶事广为流传。这位程序设计员只是为了取乐，花了几天的时间，装了一台毁灭机器自身的机器，然后兴高采烈地观看这台计算机忠实地自杀，那台计算机假如能够思维的话，难道不会用谋略去战胜他吗 To me the controversy boils down to a definition of the word think.There is no area in physiology that is less understood than the human brain.Practically all that is known is that the brain contai ns some ten billion tiny cells called neurons.对我来说，这场争论归根结底就是对“思维”一词如何下定义。从生理学的角度看，没有哪个领域比人脑了解得更少的了。实际上我们所知道的只是大脑约含有100亿个称为神经原的微小细胞 Apparently neurons are elementary memory units,capable of storing the same kind of informatio n"bits"that a machine can store.The completely materialistic view is that neurons,along with an extraordinary network of nerve-communication lines,comprise all that is to the brain.But such a n explanation fails to account for how the brain originates thought.很显然，神经原是基本的记忆单位，能储存的信息“块”种类与机器是相等的。彻底唯物的观点是，大脑是由神经原与一个特殊的神经通讯网共同组成的。但这一解释并没有说明大脑是如何产生思维的Probably the clearest differentiation between man and machine is a quantitative one.The brain h as roughly a million times as many components as the best computer.On the other hand,the diff erence may lie in a spiritual factor,embraced by religion.At any rate,a machine cannot exercise f ree will or originate anything-not yet.Whether it ever will is still an open argument.人和机器之间最明显的区别大概是量的不同。人脑的组成元件大约是最好的计算机的100万倍。从另一个方面来说，区别也许在于宗教所能接受的某精神因素。不管怎样，机器不能行使自由意志或创造任何东西——现在还不能。将来是否可以尚存争议 Computers can already do a lot of surprising things,which include predicting the weather.The m achine is able to make forecasts by assimilating vast quantities of data,but this,as well as most of the other tasks now performed by the thinking machines,is routine,requiring thinking of a very l ow order.Let us see what happens when we go beyond this step.计算机已经能做许多令人吃惊的事，其中包括预报天气。它可以接收大量的数据、并以此做出预报，但与思维机器现在所完成的大多数别的工作一样，这只是它的日常工作，只需要低思维层次。我们跨越这一步后，再看看会出现什么情况吧 A great many outstanding men are preoccupied with computers that do nonnumerical work:that

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2015年河海大学研究生英语一Unit1GhostsforTea(精)

Unit 1 Ghosts for T ea ' Ten pence for a view over the bay' . said the old man with the telescope. 'Lovely clear morning. Have a look at the old lighthouse and the remains of the great shipwreck of 1935.' “十便士看海湾风光。”那个带着望远镜的老头说道。 “多么晴朗美丽的早晨。来看看那古老的灯塔和1935年大海难的遗迹吧!” Ten pence was sheer robbery, but the view was certainly magnificent. 十便士是纯粹的抢劫,可是海湾的景色确实壮丽。 Cliffs stretched into the distance, sparkling waves whipped by the wind were unr olling on to the beach, and a few yachts, with creamy-white sails, were curving and do dging gracefully on the sea . Just below, a flock of seagulls were screaming at one ano ther as they twisted and glided over the water. A mile out to sea, the old lighthouse sto od on a stone platform on the rocks, which were being greedily licked by the waves. In no way indeed did I grudge my money. As I directed the telescope towards the light house, the man beside me tapped my wrist. 峭壁伸展向远处,海风激起的波浪闪耀着铺展在沙滩上,海面上几艘游艇伴着乳白色风帆优雅地弯成弧形避开。天空下方,一群海鸥在一只只的叫唤着,侧身滑过水面。离岸一英里处,在海浪贪婪地拍打的岩石上,那座古老的灯塔矗立在一石头平台上。的确我决不会吝惜钱。当我把望远镜对准灯塔时,我身旁的那个老头拍了拍我的手腕。 ' Have you heard about the terrible tragedy that occurred there in that lighthouse? ' he asked in a hushed whisper.

研究生英语课文翻译paraphrase

Unit 1 ●翻译：（黑体的汉字表示与教师用书不同，斜体的汉字表示重点翻译不要遗漏） https://www.wendangku.net/doc/e316403892.html,passion, wisdom, altruism, insight, creativity—sometimes only the trials of adversity can foster these qualities, because sometimes only drastic situations can force us to take on the painful process of change. (Para.6) 慈悲、智慧、无私、洞察力及创造力——有时只有经历逆境的考验才能培育这些品质，因为有时只有极端的情形才能迫使我们去承受痛苦的改变过程。 2.In that moment, our sense of invulnerability is pierced, and the self-protective mental armor that normally stands between us and our perceptions of the world is torn away. (Para.12) 在事情发生的那一瞬间，我们的安全感被冲破了，平时处于我们与我们对世界的种种看法之间的自我保护的精神盔甲被剥离了。 3.They say that material ambitions suddenly seem silly and the pleasures of friends and family paramount—and that the crisis allowed them to recognize in line with their new priorities. (Para.14) 他们说物质追求突然间变得很无聊，而朋友和家庭带来的快乐变得极为重要，他们还说危机使他们能够按照这些新的优先之事来重新认识生活。 4.They cycle through the same sequence of sensations as do trauma survivors: self–loss, confusion and, finally, a new sense of mastery. (Para.16) 他们和经历创伤的幸存者所反复经历的感觉过程一样：自我失落，困惑，最后获得一种新的驾驭感。 ●复述： 1.Still, actually implementing these changes, as well as fully coming to terms with a new reality, usually takes conscious effort. (Para.13) It is necessary for people to take effort consciously in order to fulfill these changes and compromise with a new reality. 2.They are surprised by their own strength, confident that they can handle whatever else life throws at them. (Para.15) They are surprised by their power and they are confident that they can deal with whatever they experience through life. 3.The sleep deprivation and the necessity of putting aside personal pleasure in order to care for an infant mean that people with newborns are more likely to be depressed and find their marriage on the rocks. (Para.17) It is likely for parents with new-born babies to feel depressed and to feel difficult to maintain their marriage because they have been deprived of sleeping hours and they have to put aside their personal pleasure in order to care for the baby. Unit 4 ●翻译： 1.Immersing myself in a book or a lengthy article used to be easy. My mind would get caught up in the narrative or the turns of the argument, and I’d spend hours strolling th rough long stretches of prose. (Para.1) 过去总是不费什么劲儿就能让自己沉浸在一本书或者一篇长文章中，被其中的叙述或不同的论点深深吸引。我还会花数小时徜徉在长篇散文中。 2.Even when I’m not working, I’m as likely as not to be foraging in the Web’s info–thickets — reading and writing emails, scanning headlines and blog posts, watching videos and listening

研究生英语课文翻译

Unit One 旅行通用语 1 数十年来，法兰西语言研究院一直捍卫着法语的尊严。几年前，由于法国人对英语词汇的入侵非常敏感，该机构颁布了净化法语的法律，其内容甚至涉及专业术语。就拿波音747 (Boeing747)来说吧，现在法国人必须用法语词gros-porteur；表示出租的leasing也变成了credit-bail。此类例子不胜枚举，触及生活的方方面面。法国总统希拉克很可能会继续加大力度，直至连英特网internet和字节流(信息组)byte stream之类的词也找到相应的法语新词。哎，真不知未来的法语会变成什么样。 2 不幸的是(或许并非不幸)，英语没有受到如此的保护。在美国，随处可见严重偏离英国标准英语的美式英语。“honour”普遍被写成“honor”，“night”也变成了“nite”。许多词意广为人知的英式英语单词被赋予新的解释，交流也变得有些困难。比如说，汽车的行李箱“boot”变成了“trunk”(一个在英国指代树干的单词)；引擎盖“bonnet”变成了“hood”(英式英语中的风帽)；老式婴儿尿布“nappy”变成了“diaper”(英式英语中的菱格花纹织物)；婴儿小外套“matineejacket”也变成了“vest”(英国的内衣汗衫)。显而易见，两国英语曾同出一源，而如今却将两国彼此隔离。当然了，按美国人的观点，是英国人的语言表达出了问题。 3 实际使用中，甚至还有更糟的英语呢!只要你在外国旅游并注意一下菜单、海报、旅店、甚至当地日常生活中的英语，就可以证明过去的标准用语在这些地方已变得不伦不类，让我详例如下： 4 旅行作家波洛?菲利浦曾不惜笔墨地渲染自己的几番经历，我觉得该有更多的读者了解一下。他提及某份荷兰的灯泡目录，上面对用户承诺有“a speedy execution’——快速处死(毫无疑问，想表达的应是“送货及时”)。此外，东柏林的一个衣帽间告示要求客人“please hang yourself here”——请在这儿吊死自己(本想说的是“将衣帽挂在这儿”)。只希望没人会真的从字面上去理解。 5 我还可以补充一些多年周游世界时的亲身经历。例如，奥斯坦德的一家精品店正在宣扬其货品立意新颖，却用了“revolting new ideas”，即“令人作呕的立意”。孟买的几家糕饼屋也鼓吹自己是“No.1 loafers”，目口头号游手好闲者，可是其本意是要宣称自己的糕饼全市第一。 6 我并不知道基督教影响如此之广，直到我在香港看到一位牙医的宣传：“我们由最新的循道宗信徒拔牙”，这儿的“Methodists”(循道宗信徒)显然应改为“methods”，即“方法”。 7 恐怕没人能确定这些误用实际上是体现了英语的普及还是仅仅反映了局限于地方的习惯用法。但可以确定的是，海法医学会绝对应该阻止其会员挂这样的铜招牌：“妇女及其它疾病的专家”。 8 看来旅店对多语种告示颇为青睐，希望它们会有利于人们更好地使用现代化设施。没有它们，旅店就会显得沉闷而缺乏效率。然而，在布鲁塞尔的一家旅店中，这条电梯告示只会令毫无防范的房客更愿意爬楼梯：“使用电梯时，请按要去楼层的按钮。若更多人进入电梯，请分别按各自要去楼层的按钮。电梯会按楼层的字母顺序，依次送客。没复位的按钮显示着接收到的要去楼层的指令”。伊斯坦布尔的一则旅店告示则没这么复杂：“想要客房服务时，请开门喊叫‘客房服务’”。至少那儿的客人不用对付也许经常失灵的电子设备。 9 在土耳其，人们对于“直言不讳”的喜爱在一个已远近闻名的安卡拉导游册中得到了充分体现。导游册这样招揽顾客：“来我们餐馆吧，你会在欧洲救护车中享用中东风味美食”(显然这儿的救护车“ambulance”应为氛围“ambience”)。而另一家瑞士餐馆的菜单也同样吸引人：“我们的葡萄酒绝人他念”。(“our wines leave nothing to hope for'’一语双关，可本意显然是“我们的葡萄酒美味绝伦”)。 10在东欧，奥匈帝国时期的老牌大旅馆从未放弃过礼节。一则旅馆房间告示上写着“诚邀尊贵的客人在12点到14点之间占客房女服务员的便宜”(take advantage of t he chambermaids)。然而，这可能造成意外的交通阻塞。最近的一次莫斯科画展也未必能让偶尔光顾者欣然前往，根据其告示，“画展将展出俄罗斯艺术家的300幅作品，他们中的大部分人在过去十年中已被处死了”。 11 曼谷一家洗衣房的广告词邀请来访的顾客“留下你的衣服，尽情享受吧!”就像是鼓励人们在这座远东娱乐首府干些出格之事。

河海大学研究生英语课文及翻译(重点单词突出显示,)Unit 4 Explicit and Implicit Moral Education

Imagine a guardsman, from the moment he falls in on parade in the morning until the moment th e parade is dismissed, every conscious action he makes is predetermined and controlled. If inadv ertently he does something that is not in the schedule, such as drop his rifle, he has to cover up t he accident by pretending to faint. To do anything other than conform might show originality and inventiveness, but from the point of view of military ethos（风气，社会思潮） would be immoral. 想象一下，一个卫士，从他早上在阅兵仪式的那一刻起直到游行解解散的那一刻,他的每一个有意识的动作都是受预定和控制的。如果他无意间做了什么计划外的事情，比如像掉了他的步枪，他不得不假装晕倒来掩盖事故。做除了承认以外的任何事情都可以展示出独创性和创造性，但是从军事风气的角度来看可能是不道德的。 That is an example of a thorough-going explicit moral system. In it actions are rigidly divided into right ones and wrong ones, permitted ones and non-permitted ones, and everyone involved acce pts this without question; and to train a participant in such a system is an explicit matter, and the simplest form of behaviour training, provided the learners acknowledge the teacher as an unques tionable authority who knows exactly what moral behaviour is. 这是一个彻底的显性道德体系的例子。它的行动被严格分为正确的和错误的，允许的和不准许的，并且体系内的人接受这个没有问题，并且培养在这样的系统中的参与者是一个明确的事情，，最简单的行为训练的形式，倘若学习者承认教师作为一个不容置疑的权威，明确分辨道德行为与否。Consider the same guardsman in the evening, in a tavern with a girl. His behaviour is not so rigor ously controlled, and he has many choices of action, many decisions to make. In that case, all sort s of pressures are influencing his choice of actions. What his peer group does, what is the custom at the moment in that area, what he thinks the girlfriend will accept or expect, maybe the sort of lifestyle he has seen displayed in television plays, the things he has read about in the papers, thes e are all contributing to his decisions. He has not been instructed explicitly, as in the morning, but he has had a much more diffuse implicit training in behaviour, derived from many sources.考虑同样的卫士，在晚上，同一个女孩在一个小酒馆。他的行为是不那么严格的受控制，他的行动有很多选择，很多决定去下。在这种情况下，各种压力都会影响他的行动选择。他的同龄人做的，此刻在此方面的习惯，他认为的这个女性朋友会接受或者拒绝的，或者他在电视上看到的生活方式，书上读到的故事，这些都有助于他的决定。同早上比，他没有被明确指示，但是他有一个更加扩散的隐性训练行为，来自多种来源。 These, then, are the two forms of education available to those who wish to influence others' mor als - the explicit instruction and the implicit influence of surrounding behaviour. Which do we use with school pupils, or do we perhaps need to make use of each at different times? Above, in desc ribing the morning parade morals of the guardsman, it was pointed out that explicit instruction d epended on the learner's acceptance of the authority of the instructor. Without that acceptance t he system breaks down. While to the same guardsman in the evening, in a tavern with a girl, such explicit moral exhortation would probably have little effect, because the speaker is not regarded as an authority, but rather as a crank. This illustrates the impossibility of having explicit moral edu cation unless all concerned have agreed on the fundamental principles, and on who has the right to expound them and say how they apply in practice. Where you have a society or an organizatio n in which such accord is possible, then behaviour is determined and can be the subject of explici t instruction.那么，明确的指导和周围环境的隐性影响是两种有效的教育模式对那些想要影响他人道德的人来说。我们用哪一种当面对学校学生是，或在不同时刻我们用每一个。上面，在描述上午游行的卫兵的道德时，指出显性指导依赖于学习者对指导者权威的承认。如果不承认系统就崩溃了。而相同的卫兵在晚上,在酒2013年ACCA/CAT考试全攻略每日一练历年