河海大学研究生英语教程第五版U1~U20重点课文中英文对照

Unit 1

Ghosts for Tea

1 “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. ”“十便士看一次海湾风光，”那个带着一架望远镜的老头说道。“多么晴朗美丽的早晨。请来看看那古老的灯塔和1935年失事的大轮船残骸吧。”

2 Ten pence was sheer robbery, but the view was certainly magnificent.要十便士简直是敲诈勒索，可是海湾的景色确实壮丽。

3 Cliffs stretched into the distance, sparkling waves whipped by the wind were unrolling on to the beach, and a few yachts, with creamy-white sails, were curving and dodging gracefully on the sea. Just below, a flock of seagulls were screaming at one another as they twisted and glided over the water. A mile out to sea, the old lighthouse stood 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 lighthouse, the man beside me tapped my wrist. 峭壁向远方伸展，海风激起的阵阵波浪泛着白花，冲上海滩。海面上几艘游艇张着乳白色的风帆优雅地避开浪头蜿蜓前进。山崖下面，一群海鸥相互叫唤着，在海面上盘旋飞翔。离岸一英里处，在海浪贪婪地吮舔着（拍打着）的岩岸上，那座古老的灯塔矗立在一座石头平台上。说实话，我毫不吝惜那几个钱。当我把望远镜转朝灯塔时，站在我身旁的那个老头拍了拍我的手腕。

4“Have you heard about the terrible tragedy that occurred there in that lighthouse?' he asked in a hushed whisper. ” “I imagine there may be plenty of legends attached to such a dramatic-looking place” I suggested. “It's no legend, declared the old man. My father knew the two men involved. It all took place fifty years ago today. Let me tell you. ”您听过在那座灯塔里发生的一起骇人听闻的惨案吗?”他压低了嗓声对我说。“我想这个地方看起来非常富有戏剧性，有关它的传说一定不少，”我说。“这可不是传说，”那老头郑重其事地说。“我父亲认识那起惨案的两个当事人。一切都发生在50年前的今天。让我说给您听听吧。”

5 His voice seemed to grow deeper and more dramatic. 他的声音似乎变得更低沉、更富有戏剧性了。

6 “For a whole week that lighthouse had been isolated by storms”, he began, “with terrifying seas surging and crashing over the rocks. People on shore were anxious about the two men working there. They'd been on the best of terms until two or three weeks before, when they had quarreled over cards in the village inn. Martin had accused Blake of cheating. Blake had vowed to avenge the insult to his honor. But thanks to the wise advice of a man they both respected, they apologized to each other, and soon seemed to have got over their disagreement. But some slight resentment and bitterness remained. And it was feared that the strain of continued isolation and rough weather might affect their nerves, though, needless to say, their friends had no idea how serious the consequences would be.” “整整一个礼拜，风暴困住了那座灯塔，”他开始说。“咆啸的大海波涛汹涌，海浪拍打着岩石，轰然作响。岸上的人们十分担心在那儿工作的两个人。他们俩是多年的挚友，但在两三个礼拜前，他们在乡村酒店里玩牌时吵了一架。马丁指责布莱克打牌时耍赖，布莱克则发誓要对侮辱他人格的不实之辞进行报复。多亏一位他们俩都尊敬的人好言相劝，他们才互相道了歉，并以乎很快地结束了他们之间的不快。不过各自心里还有些怨恨。因此，人们担心长时间与世隔绝所造成的极度紧张和恶劣的天气会使他们俩神经过敏，尽管不用说，但两人的朋友们根本没意识到后果会有多么严重。”

7 “Fifty years ago to-night, no light appeared in the tower, and only at two o'clock in the morning did the beam suddenly start to flash out its warning again. The next morning the light was still visible. The storm had almost blown itself out, so a relief boat set out to investigate.

A grim discovery awaited the crew. The men's living-room was in a horrifying state. The table was over-turned: a pack of playing cards was scattered everywhere: bloodstains splashed the floor. The relief men climbed the winding stair to the lantern room and there discovered Martin's body, crouched beside the burning lamp. He had been stabbed and was dead. Two days later, Blake's body was washed up. scratched, bruised, and terribly injured.”“离今50年前的那个晚上，灯塔上没有出现灯光，直到凌晨两点钟左右才有一束灯光突然发出警告信号。“第二天早上，灯光依然可见。风暴已经平息了，人们派出一条救生船前去查看情况。等待人们的却是一个不忍目睹的场面——马丁和布莱克的起居室一片骇人景象，桌子翻倒在地，一副牌散得到处都是，地板上溅满了血迹。营救人员爬上旋梯来到灯塔间，在那儿发现了马丁的尸体蜷缩在仍然亮着的灯旁。他是被捅死的。两天后，布莱克的尸体被潮水冲了上来，他身上划破多处，浑身青肿，伤得不轻。

8 “Only then could we really start guessing what had happened. This great tragedy could only have been due to a renewal of their quarrel. Bored and depressed as a result of their isolation, Martin and Blake must have started to play cards. Again suspecting cheating, Martin had accused his former friend of dishonesty; a fight had broken out and Blake had seized his knife. In a fit of madness he had attacked his companion, who had fallen mortally wounded. Then, appalled by what he had done, the loneliness, the battering of wind and waves, Blake had rushed to the parapet and flung himself on to the rocks below, where the sea had claimed him. “我们只是在那时才猜测究竟发生了什么事。这场大悲剧只是由于他们俩再次争吵而引起的。他们准是因为与世隔绝而内心焦躁，于是开始玩牌。马丁又怀疑布莱克耍赖，指责这位原先的朋友不老实。接着一场格斗发生了，布莱克一把拿起刀子，在一阵狂怒之下向他的伙伴刺去，马丁受了致命伤而倒下。布莱克被自己的行为惊呆了。他受不了这里的孤独寂寞以及风浪的拍击声，于是狂奔到栏杆边纵身跳向下面的岩石。接着大海吞噬了他。

9 “But Martin was still alive. Hours later, after darkness had fallen, he had recovered consciousness. He remembered his job of lighting the lamp; suffering intense pain, the poor wretch crawled slowly up the winding staircase, dragging himself from step to step till he got to the lantern. At his last gasp he managed to light this before finally collapsing. “但当时马丁还活着。过了几小时，也就是在天色暗下来以后，他苏醒过来，想起了自己点灯的职责。于是，可怜的马丁忍着剧痛，慢慢地爬上旋梯，一步一步地爬到灯前。用最后剩下的一口气，他点亮了灯塔，然后倒下。

10 “For years afterwards it was said that the lighthouse was haunted, and, owing to these stories, they didn't have any applicants for the job of lighthouse-keeper from among the superstitious local inhabitants. And now they say that on every anniversary of that day, especially when the sea is rough, you can stand in the living-room, hear the cards failing and the sound of angry cries, see the flash of a blade, and then glimpse a figure rushing to the parapet. And then you hear the slow dragging of a body from step to step towards the room above. “数年后，据说那座灯塔闹鬼了。就因为这些传说，当地迷信的居民中没有人愿意申请做灯塔维护员。如今发人们都说，每年到出事的那一天，尤其是当海浪很大的时候，人们站在起居室里就能听到摔牌声和怒吼声，就能看到刀刃的寒光，还会瞥见一个人影奔向栏杆，然后听到一个人缓慢地向塔顶爬去。”

11 “The old man paused and I turned to go. 'By the way', he added, 'have you any free

time this afternoon? If so, why don't you have tea in the lighthouse? We are putting on a special boat trip to-day. We're charging a pound. And my brother, who bought the old lighthouse when they built the new one just on the point, can serve very good teas there - included in the price of the boat trip-a bargain, considering the problem of obtaining the food. And if you are at all sensitive to the supernatural, you're likely to have an unusual, perhaps an uncanny experience there. 老头停了停，我转身欲走。“对了，”他又开口了，“今天下午您有空吗?要是有空，干吗不到那座灯塔去喝杯茶?今天我们开专船，收费一镑，我兄弟买下了那座旧的并在原址建造了一座新灯塔，。他能提供好的茶——茶钱都算在船费里了——价钱公道，要知道搞到食品是很费事的。如果您对鬼之类的神奇东西有那么一点儿兴趣的话，这可能是一次不寻常的，大概还是不可思议的经历呢。”

12 I eyed him appreciatively. 'You're wasting your talents', I said. 'You should have been a fiction writer. 'You don't believe it? exclaimed the old man indignantly. 'I'd find it a job, ' I answered. ' My father, Henry Cox, started as keeper of that lighthouse fifty- two years ago, and he and Jim Dowley, now retired on a pension, were in charge for ten years. Come and see my dad one day with that tale; he'd enjoy it' . But the old man had already turned his attention to a more likely client. 我以赏识的目光打量了他一下说：“您真是在浪费您的才能。您应该当个小说家。”“你不相信吗？”老人很生气的呼喊。“很难相信，”我回答说。“我父亲叫亨利科克斯，52年前就开始在那里当灯塔管理员，现在他和吉姆道利都已退休拿养老金。他们一起看守灯塔有十年之久。哪天您不妨去看看我的父亲，并把故事讲给他听，他一定会欣赏的。”但老头已把注意力转向一个更有可能上当的顾客身上去了Unit 2

Individuals and Masses

个人以及群体

1 A man or woman makes direct contact with society in two ways: as a member of some familial, professional or religious group, or as a member of a crowd. Groups are capable of being as moral and intelligent as the individuals who form them; a crowd is chaotic, has no purpose of its own and is capable of anything except intelligent action and realistic thinking. Assembled in a crowd, people lose their powers of reasoning and their capacity for moral choice. Their suggestibility is increased to the point where they cease to have any judgement or will of their own. They become very excitable, they lose all sense of individual or collective responsibility, they are subject to sudden excesses of rage, enthusiasm and panic. In a word, a man in a crowd behaves as though he had swallowed a large dose of some powerful intoxicant. He is a victim of what I have called' herd-poisoning'. Like alcohol, herd- poison is an active, extravagant drug. The crowd-intoxicated individual escapes from responsibility, intelligence and morality into a kind of frantic, animal mindlessness. 一个人通过以下两种方式与社会直接接触：作为某个家庭、职业或宗教组织的成员，或者仅仅是隶属于某个群体。一个组织所表现出来的智慧和道义是与其成员的一致的，而一个群体却是无秩序的，没有特定的目的并且无法进行明智的行为和现实性的思考。在一个群体里，人们失去了用逻辑思维来推论和选择对与错的能力，取而代之的是那个群体的集体思维的选择。他们因此也变得极为亢奋，将作为个人和大众的责任全都抛之脑后，易受到意想不到的过多怒气、狂热以及恐惧而极度情绪化。总之，一个人身处某个群体里就好像吃了大量的烈性致醉药物，他自己便是这种有毒药物的牺牲品。和酒精一样，这种药物能使人兴奋，并且是极度兴奋。被这种群体药物麻醉的人逃避责任，不愿动脑子，失去道德感，变得和疯子、动物没两样。

2 Reading is a private, not a collective activity. The writer speaks only to individuals,

sitting by themselves in a state of normal sobriety. The orator speaks to masses of individuals, already well-primed with herd-poison. They are at his mercy and, if he knows his business, he can do what he likes with them. 阅读是一种个人而不是集体的思维活动。作者叙述的对象是处于清醒状态的个人，而演讲家讲演的对象是由一个个被麻醉的个人组成的群体。这个群体已经处在他的控制当中，如果他知道这种情况的话，如果他愿意的话他可以随意的煽动这些人。

3 Unlike the masses, intellectuals have a taste for rationality and an interest in facts. Their critical habit of mind makes them resistant to the kind of propaganda that works so well on the majority. Intellectuals are the kind of people who demand evidence and are shocked by logical inconsistencies and fallacies. They regard over-simplification as the original sin of the mind and have no use for the slogans, the unqualified assertions and sweeping generalizations which are the propagandist's stock-in- trade. 和大多数人不一样，知识分子崇尚理性，讲究事实。对大多数人都有影响的宣传在他们这失去了应有的效果便是得益于这种思维方式。知识分子就是这么一些注重证据以及对逻辑的不一致与欺骗性感到震惊的人。他们认为过于简单化是思想的原罪，标语、毫无道理的断言和大量的概括性用语等宣传家们常用的伎俩对他们毫无作用。

4 Philosophy teaches us to feel uncertain about the things that seem to us self-evident. Propaganda, on the other hand, teaches us to accept as self-evident matters about which it would be reasonable to suspend our judgement or to feel doubt. The propagandist must therefore be consistently dogmatic. All his statements are made without qualifications. There are no greys in his picture of the world; everything is either diabolically black or celestially white. He must never admit that he might be wrong or that people with a different point of view might be even partially right. Opponents should not be argued with; they should be attacked, shouted down, or if they become too much of a nuisance, liquidated. 哲学告诉我们要对那些不证自明的事情进行怀疑。而宣传家们却恰恰相反，他们教我们要无条件的接受这些本应该受到质疑东西。因此他们是始终如一的教条主义分子，说的话都是不允许他人质疑的。在他们的世界里，只存在邪恶的黑色和崇高的白色而没有处于中间的灰色。他们从不承认自己有一点点的错误，也决不会认为别人有部分是对的，更不会和对手讲道理，只会用蛮力对对手进行攻击压制，一旦他们感到这些反对者太过讨厌就把这些人终结了。

5 Virtue and intelligence belong to human beings as individuals freely associating with other individuals in small groups. So do sin and stupidity. But the subhuman mindlessness to which the demagogue makes his appeal, the moral imbecility on which he relies when he goads his victims into action, are characteristic not of men and women as individuals, but of men and women in masses. Mindlessness and moral idiocy are not characteristically human attributes; they are symptoms of herd-poisoning. In all the world's higher religions, salvation and enlightenment are for individuals. The kingdom of heaven is within the mind of a person, not within the collective mindlessness of a crowd. 在小组织里，人与人作为个体而进行自由交往时美德和智慧就会成为他们个人的特点，罪孽和愚钝也是一样。但是煽动分子经常依靠的低人类的盲目和他们进行煽动时所凭借的被煽动者的道德障碍是人在群体里表现的特征而不是人本身的特征。盲目和道德障碍不是人的本性，而是被药物麻醉后的症状。在世界所有有更高宗教信仰的地区，超度和启蒙的对象都是个人。因知道上帝而获得的安详和快乐只会存在于个人的心里，而不是集体无知的群体里。

6 In an age of accelerating over-population, of accelerating over-organization and ever more efficient means of mass communication, how can we preserve the integrity and reassert the

value of the human individual? This is a question that can still be asked and perhaps effectively answered. A generation from now it may be too late to find an answer and perhaps impossible, in the stifling collective climate of that future time, even to ask the question. 在一个人口和社会组织急剧膨胀以及公众交流方式前所未有多的年代，我们要如何保护人类个体的完整性，重申人类个体的价值呢？这是一个仍需解答的也是一直被深刻探询的问题。也许等到下一代即使找到答案也为时过晚，也许在那样一个集体气候极为浓重的年代就是连问这个问题也变的不可能了。

Unit 4

Explicit and Implicit Moral Education

1 Imagine a guardsman, from the moment he falls in on parade in the morning until the moment the parade is dismissed, every conscious action he makes is predetermined and controlled. If inadvertently he does something that is not in the schedule, such as drop his rifle, he has to cover up the accident by pretending to faint. To do anything other than conform might show originality （独特的）and inventiveness（创造性）, but from the point of view of military ethos（风气，社会思潮）would be immoral. 显性和隐性的道德教育请想象有一个卫兵，从他早上站入游行队列中开始直到游行结束，他的每一个有意识的动作都是事先规定好的并且在掌控之中。如果他一不小心做了什么不是事先安排好的动作，比如把步枪弄掉了，那他就必须假装自己晕倒了来掩饰这一过失。除了遵守规定以外，做任何事都可能会显得一个人很有创意或者创造力，但是从军人应有的气质来看，这是不道德的。

2 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 accepts 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 unquestionable authority who knows exactly what moral behaviour is. 这就是一个完全显性的道德系统的典例。在这种道德系统中，行为被严格分成正确的与错误的，被允许的与不被允许的这两种，每一个身处这种道德系统中的人都完全无条件接受这种设定；训练一个这种系统中的参与者是一件十分明显的事情，这种最为简单的行为训练模式使学习者认识到这些老师就是不可质疑的权威，他们明确地知道什么是道德的行为。

3 Consider the same guardsman in the evening, in a tavern with a girl. His behaviour is not so rigorously controlled, and he has many choices of action, many decisions to make. In that case, all sorts 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, these 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. 再想象一下，同样是这个卫兵，在一个晚上，和一个女孩儿在酒馆里。他的行为不用再被那么严格地约束，他可以选择进行很多行动，做很多决定。在这种情况下，仍然有很多种压力影响他做出抉择。他的同事的行为，在那个时间那个地方的习俗，他认为他女朋友有可能接受或期望的事情，在电视剧里看过的某种生活方式，在报纸上阅读过的事情……这些都影响着他的决定。他没有像早晨一样被明确地指示应该做什么事情，但是他的行为通过许多渠道受过更多分散的暗示性的训练。

4 These, then, are the two forms of education available to those who wish to influence others' morals - 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 describing the morning parade morals of the guardsman, it was pointed out that explicit instruction depended on the learner's acceptance of the authority of the instructor. Without that acceptance the 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 education 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 organization in which such accord is possible, then behaviour is determined and can be the subject of explicit instruction. 这就是可以影响其他人道德观念的可行的两种教育模式——对于一个人行为的显性的指示与隐性的指示。面对学校学生时我们应采取哪种方式？或者我们是否需要在不同情况下采取不同的模式？首先，在描述这个卫兵早晨列队游行时的道德行为的时候，我们必须指出，显性的指示需要依靠学习者完全接受并认同指示者的权威性，如果没有这种接纳与认同，显性的道德系统是会瓦解的。同样是这个卫兵，在晚上，和一个女孩儿在酒馆里，如果还有人对他进行显性的道德指示指示他应该做什么事情，那很可能是没有任何效果的，因为这个时候指示者不被学习者认为具有权威性，他很可能被认为是个怪人。这就阐明了显性的道德系统一般情况下是不可行的，除非系统中的所有参与人都认同基本的原则，认同有一个特定的人可以有权力来指示他们并且告诉他们在特定情况下应该如何行动。在一个这样的协议可能存在的社会或者组织中，行为就可以被确定以及约束，并且服从于明确的显性的指令。

5 It is possible to find such accord in religious bodies, in certain social organizations, in sports clubs, sometimes even in schools. Consequently in those groups there can be explicit instruction about right and wrong actions in matters that pertains to group activities. For instance, the cricketer is given clear direction that when bowling he must not put his foot over the crease, and that when batting he must not obstruct the fielders. These conventions are necessary if the activity is to exist, and may be regarded as part of the morals of the game. But they do not apply to the whole of the player's life. 在宗教团体、一些特定的社会组织、体育俱乐部、有时甚至在学校中，有可能会存在这样的协议。所以这些团体中就有可能存在对团体活动中正确和错误行为的显性的指示。举个例子，板球运动员会被给予明确的显性的指导：在投球的时候，脚不可以越线；在击打的时候，不可以妨碍到外野手。如果一项运动想要存在下去进行下去，这些规定与惯例是必不可少的，并且可能被当作是游戏的一个道德组成部分。但是这些规定不会跟随运动员的一生。

6 Some will perhaps wish to object that what I have been talking about so far is not morality at all, but mores, or customs, or conventions. After all, cricket can be looked on as superficial activities, played according to rules that have been consciously invented and which might have been quite different. Morality is something much deeper, concerned with the nature of the world, with the nature of people, and with how both the world and the people should be treated. 有些人可能会否认我刚刚讲的这些属于道德，而认为它们属于习俗、风俗或者惯例。毕竟，板球运动是根据人为规定好的规则而进行的一种表面的活动，这些规则本身可以与现在的大相径庭。而道德是更为深入的，它关系到世界的本质，人类的本质，以及应该如何对待世界与人。

7 That is so, and it highlights an important problem. If morality springs from something deep in the order of things that is pressing upon us to behave in one way rather than another, and if, on the one hand, resistance to that pressure leads to lives of unhappiness and frustration and pain, and, on the other hand, accord with the pressure results in a life of completion,

self-expression and happy comradeship, and if we could fully appreciate the nature of that pressure, then we should not only understand what is required of us in order to be moral, but also we could design an explicit moral education that would instill that requirement into the young. 这就突出了一个很重要的问题：如果道德从事物的本质要求和运行规律而来，这种规律迫使我们做特定的行为，如果我们不遵循这种要求会导致生活不幸福而且充满痛苦与挫折，另一方面遵循这种要求会使生活完满、自我可以得到表达并且拥有愉快的人际关系，如果我们可以欣赏或感激这种要求或是压力的本质，我们就不仅应该理解那些促使我们变得道德的要求，还应该设计出显性的道德教育模式来教育年轻人。

8 It is possible, however, that mores and morals are all that different. Each generation, each culture, thinks that its mores, its behavioural injunctions and customs, are an expression of the moral imperative in the heart of things. The idea of an absolutely plain, unchanging, unchallenged description of morality, which will be acceptable to all forever, is probably a philosophical dream. Each society has to work out for itself what is to be its morality, influenced by its past history, its geographical location , its psychological temperament, its inherited religion. Certainly there was formerly no harassing debate about how to conduct moral education. Those of us who were young were told what was expected of us, in reasonably explicit fashion, and displeasure was shown if we did not conform. 然而也有可能，习俗惯例和道德是完全不同的。每一代人，每一种文化，都认为它的习俗，它的对行为的指令还有惯例是一种从事物本质表达道德规则的方式。那种绝对简单朴素的、不会改变的、无法质疑的、可以适用于一切现象的道德标准很可能只是一种哲学上的梦想。每一个社会都必须形成它自己的道德体系，这要受到这个社会的历史、地理位置、心理特征以及宗教传承的影响。很明显，以前在如何进行道德教育方面没有令人困扰的争论。在我们年轻的时候，我们在一种显性的教育模式下被告知被期待的行为是什么，并且如果我们不遵守，就会发生不愉快。

9 The relevant point is that the expected was known. Furthermore, where there is such a strong consensus of opinion of what constitutes moral action, not only in small groups or within individual classes, but over the generality of society, then moral education is an agreed matter and does need consciously to be done. The young accept the way of life of their elders and growing up consists of copying it and living it out in their turn. The rules are explicit and the young wish to conform because that seems the way of claiming their adulthood, the way of being responsibly grown up. 这里需要说明的是我们被期待的行为应是清楚明了的。进一步讲，如果不仅仅是一些社会团体或者单个的阶级，而是当整个社会都对什么是道德的行为有一致的看法的时候，那么道德教育就应该是一种既定的模式并且被人们所自觉遵守。年轻人接受并认同他们的长辈的生活方式，并且在成长过程中不断模仿。这些规则是显性的，年轻人愿意遵循它们，因为这是一种证明他们成年、并且正在可靠地成长的一种方式。

10 Where then do we stand about moral education? How far can it be no more than implicit? The brief answer to those questions is that where the constituents of right behaviour are agreed you can be frankly explicit and tell children what is good living, what is the expected behavior , with a fair hope that they will accept such teaching without demure and respond to it, because they will find examples around them of such behaviour being naturally and unself-consciously undertaken. Where there is doubt and disagreement, such teaching will be futile because children will reject exhortations to behave in a particular fashion when they realize that people other than their teachers are saying different things and flourishing happily by adopting other standards. 那么，在道德教育模式上我们应选择什么？仅仅是隐性的教育模式能走多远？

最简单的回答是：当人们一致认为什么是正确的行为的时候，你可以坦白地很明确地告诉你的孩子什么是正确的行为，并且可以相信他们会接受你所教的一切并且不会提出反对，因为他们会在身边找到例子证明这些行为被很自然地下意识地实施了；当人们对什么是正确行为有争议的时候，对孩子们的说教是无效的，因为他们会抵制老师给的特定指令，当他们发现除了老师以外的其他人在做着不同的行为，并且在不同的标准下仍然生活地很愉快。

11 However, in the existing situation, the only effective moral education is likely to be an implicit one. This means that schools are likely to contribute to moral education more by their organization, by what is known as the hidden curriculum, than by structured moral lessons in the classroom. If organization of a school is slack, punctuality not insisted upon, inconsiderate behaviour tolerated, standards of accuracy and responsibility ignored, it will be encouraging laziness, selfishness and irresponsibility. On the other hand, if a school respects individuals, tries to minister to their diverse needs. asks high standards of courtesy, serious attention to time and work, and if teachers have well-defined and coherent standards which determine their attitude to students and the type and manner of work which they expect from them, some of that responsible probity is expressed in its organization and attitudes that a school influences the moral values of pupils. 然而，在现在的状况下，有效的道德教育模式只能是隐性的。这意味着学校把对学生的道德教育交给了学校自身的组织体制，即隐性的课程，而不是课堂上组织的道德教育学习。如果一个学校的体制很松弛懒散，没有强调守时的重要性，容忍不恰当的行为，忽视准确性和责任制度的标准，那么学校就会滋长懒散、自私、不负责任的风气。另一方面，如果一个学校尊重个体，尽力满足学生个体化的不同需求，对礼仪有高标准，要求严格遵守时间，学校的老师对待学生和其工作方式的态度有良好并且前后一致的标准，一些诚实的正直的行为得以在学校体制中展现，学校就可以正面影响其学生的道德素养。

12 Furthermore, implicit moral education is not being provided by schools alone, but by every member of the community outside. Children become wise by being brought into contact with wise minds; they learn to recognize and appreciate beauty by being brought into contact with beautiful things; they learn accuracy and industry by being in the presence of persons who value and expect accuracy and industry and they learn morals by being with moral people. So the way to make a moral youth is to make a moral society, which means that to demand a moral education in the schools of an immoral or a morally confused culture is starting at the wrong place. It may even be a way of evading the real responsibility of putting the society right in the first place. To illustrate, it is no good teachers teaching about neighbourly care and respect for others and their property if a pupil goes home to find that his father talks freely of making money by dubious means, or boasts of his part in a violent mass fight. The root of the matter is that everyone, not school employees alone, is a moral teacher. 进一步地讲，隐性的道德教育不仅仅只由学校提供，社会大环境中的每一个成员都在进行着隐性教育。孩子们通过接触智慧的思想来变得聪明，通过接触美的事物来学会审美，通过接触那些重视准确性和勤奋的人来变得更加精益求精和勤勉，通过接触有道德的人来了解道德标准。所以培养一个有道德的年轻人的方法就是使社会变得有道德，这就意味着在一个道德混乱的社会环境中要求学校对学生进行道德教育这一出发点就是错误的，它甚至会成为一种逃避责任的方式，逃避谁应该在一开始对整个社会的道德进行负责。举例说明一下：老师在学校教导学生应该关心邻居并且尊重他人，不得侵犯他人财产，但是学生回家后发现他的爸爸在大谈特谈他用不诚实的手段赚钱，或者参与的某起暴力事件，这对道德的教育毫无益处。这种情况发生的根源是每一个人，不仅仅是学校的员工，都是会影响到孩子的道德老师。

13 Everything a person does, every choice made, every action taken, is influencing the

morals of those who know about it, and the morals of those who are still young and impressionable. So if one were to say to me, "What are educationalists doing to teach the difference between right and wrong, so that we have fewer naughty children, fewer violent adolescents and fewer criminal adults?" I should have to reply "What are you also doing about it?" Because your influence is just as great as that of educationalists and your responsibility no less than theirs. Everything that any of us says and does is contributing in some measure to the moral attitudes of those who hear and see, and likely in some measure to affect their future choices. 一个人做的每一件事、每一个决定、每一个行为，都会影响到知道这些道德标准的人的道德行为，以及那些青少年的道德行为。所以如果有人问我，“那些教育学家都在做什么来教育孩子什么是对的什么是错的啊？这样就会有更少调皮捣蛋的学生，更少的有暴力倾向的青少年，更少的有敌意的成年人了。”我就只能回答：“那么你都做了些什么来教孩子们的呢？”因为你和教育家对孩子们道德教育的影响是一样大的，并且你的责任不比教育家少。我们每个人说的每一句话，做的每一件事都在某种程度上影响着看到或听到我们说这些话做这些事的人的道德态度，并且会进一步影响他们未来的选择。

Unit 7

The Healing Power of Belief

信念的治愈力量

1 For the past two years, I have been studying cancer survivors at UGLA, trying to find out why it is that some people respond much better to their treatment than do others. At first I though that some patients did well because their illnesses were not as severe as the illnesses of others. On closer scrutiny, however, I discovered that severity of the illness was only one of a number of factors that accounted for the difference between those who get well and those who don’t . The patients i am talking about here received upon diagnosis whatever therapy medication, radiation, surgery-their individual cases demanded. Yet the response to such treatments was hardly uniform. Some patients fared much better in their therapies than others. 过去的两年中，我一直在加州大学洛杉矶分校观察那些在癌症中存活的患者，想要找出为什么这些人接受治疗的效果更好。一开始我认为有些患者恢复那么好的原因是他们的病情比较轻，但是经过更仔细的观察，我发现病情的严重性只是为什么他们和其他人治疗效果不同的许多原因中的其中一个原因。我这里讨论到的病人接受了他们各自所需要的不同的治疗，像药物治疗、放射性疗法、手术等等。然而病人对于这些治疗方法的反应和效果不尽相同。一些患者接受治疗后恢复效果比其他人要好的多。

2 What was it, then, that was different? Was there any one thing that all survivors had in common? Yes. I have found that the major characteristics of these survivors were very similar. Among the similarities are:

They all had a strong will to live

They were not panicky about their illness

They had confidence in their ability to persevere Despite all the forecasts to the contrary, they believed they could make it

They were capable of joyous response

They were convinced that their treatment would work. 会什么会存在如此大的不同？有没有什么是所有治愈的存活者共有的特点？答案是有。我发现这些存活者的大多数特点都非常相似，这其中包括了下列几点：

他们都有强烈的想生存下去的意愿。

他们并不惧怕疾病。

他们相信自己能够坚持不懈。

尽管所有预测都是向着不好的方向，他们仍然相信他们可以成功存活下来。

他们会给出充满欢乐的答复。

他们确信他们的治疗可以起作用。

3 One woman with whom I worked closely is perhaps symbolic of the entire group. Let’s call her Annie. Her illness was diagnosed as cancer of the liver. An exploratory operation convinced the surgeons that the disease was too far along to be treated by any known means. But Annie, far from being discouraged or depressed by this verdict, was absolutely determined to overcome her illness. She decided to fight with all of her powers of mind and body. Her family physician was so impressed with her spirit that he felt the dismal prediction of the specialists ought not to preclude further efforts. Very supportive, he encouraged Annie to see a surgeon in Houston who had a high record of success with patients who had a strong will to live and a confident attitude. The surgeon’s name was John Stehlin. 有一位我比较熟悉的妇女可以代表这整个群体，大家都叫她安妮。她的病情被诊断为肝癌。一项探究性的手术使那些外科医生确定她的病用现有的医疗手段是不可能治愈的了。但是安妮完全没有因为这个结论而灰心丧气，她完全确信她可以客服这个疾病并战胜它，她决定用她的肉体和精神所有力量来与病魔斗争。她的这种精神给她的家庭医生留下了深刻的印象，他认为专家下的这个可怕的结论不应该成为妨碍安妮继续努力的理由。这位家庭医生非常支持安妮，并鼓励她去休斯敦找一名外科医生，这位外科医生对于那些有着强烈生存意愿与信心的患者的治疗十分显著，他的名字叫约翰·斯特林。

4 Annie went to Houston and was interviewed by Dr.Stehlin. She visited the floor in St. Josephs Hospital where Dr.S’s patients were cared for. Instead of a gloom white hospital setting, she found a cheerful animated, attractive series of rooms, the largest of which was called the Living Room. It was equipped with easy chairs, reading corners, and alcoves for audio video machines, containing a large array of tape cassettes of some of the funniest motion pictures ever produced. Dr.S installed the sets and obtained the cassettes after reading article I wrote for the New England Journal of Medicine on the therapeutic valued of laughter. He had always believed that hopefulness and laughter go together. People who are capable of experiencing joy, he discovered, were much better candidates for successful surgery and therapy than those who were morbid and apprehensive. 安妮去了休斯敦并且收到了斯特林医生的接见。她去了圣约瑟夫医院，斯特林医生的患者在那里接受治疗。这家医院的设置不是令人压抑的白色，而是由许多令人愉快的、很有吸引力的小屋子构成，最大的一间被称作起居室，那里装饰了一些简约的座椅，有阅读角，还有影音装置，里面有一长列的磁带记录着一些十分有趣的影像。在阅读完我为英格兰医药时报撰写的一篇讲述笑容的医疗作用的文章之后，斯特林医生就安装了这些设备并且购买了那些磁带。他一直相信希望和笑容对治疗十分有作用，他发现那些经常很开心的人接受治疗的效果比那些忧虑不安并畏惧疾病的患者要好得多。

5 After spending only 15 minutes with Dr.s. Annie felt uplifted and thrilled by the atmosphere of the place. She met with patients who had come through even greater ordeals than her own. Dr.s examined Annie and studied her medical record. Then he told her he would be willing to operate and give her the best possible-but only if she had complete confidence in herself, in him, and in the operation. He suggested that she return home to think about it. 仅仅和斯特林医生一起呆了15分钟，安妮就觉得心情变好并被周围的环境所感染而感到十分兴奋。她遇见了一些比她的病情更为严重的病人。斯特林医生为安妮做了

检查并且查看了她的病例，然后他告诉安妮他很愿意对她进行治疗并尽可能提供最好的帮助，但是唯一要求是安妮必须要完全地相信医生、她自己还有手术。斯特林医生建议安妮回家好好想一想。

6 Annie did, but there wasn’t much to think about. She was eager to proceed. When she returned to Houston, it was obvious to Dr.s that she was strongly motivated. He operated and removed 70% of her liver. Nevertheless, Annie’s, convalescence at St. Joseph’s was rapid. She was caught up in a powerful affirmative atmosphere. Today, three years later, she is active and free of symptoms. Annie and Dr.s know the odds of that there are probably other pockets of cancer throughout her body. But her condition has stabilized. She is a happy, functioning human being. 安妮确实回家了，但是没有什么好考虑的，她很渴望能够成功存活下去。当她回到休斯敦的时候，斯特林医生认为很明显她已经非常有动力了。他做了手术并切除了安妮约70%的肝脏，然而安妮在圣约瑟夫医院恢复地十分迅速。她在一个充满了力量与支持的环境中振作起来。三年以后，时至今日，安妮现在十分积极，并且不再受病症的困扰。安妮和斯特林医生都明白她的身体里很可能仍然有癌细胞在活跃，但是安妮的状况很稳定，她很快乐并且很健全。

7 At the school of medicine of the University of California, Los Angeles, I have been trying to find out if emotions affect the chemistry of the human body. For several decades, the term “psychosomatic” has been in general use. It means mind body relationship. But the precise way the mind affects the body has not been clearly defined. As the result of recent research, however, it is possible to say that specific changes take place throughout the body as the result of human attitudes. 在洛杉矶加利福尼亚大学医学院，我一直在探寻是否情绪会影响身体内的化学物质。“身心治疗”这个术语已经被用了几十年了，它的意思就是身体和心灵的关系。但是思想如何影响身体尚不清楚。根据最近的调查结果，我们可以说当人们的心理态度发生改变时，人们的身体也会发生一定的变化。

8 Indeed, Dr.Richard Bergland, a brain researcher at the Harvard Medical School, has written a paper suggesting that the human brain is basically a gland. Building on this view, Dr. Carmine Clemente, director of the Brain Research Institute at UGLA, has been looking into the secretions of the brain. He has estimated that there may be thousands of such secretions-all of which play a part in the functioning of the body. 事实上，哈佛大学医学院的大脑研究学者Kichard Bergland医生写了一篇文章，认为人类的大脑是一个基本的腺体。根据这一理论，加州大学洛杉矶分校大脑研究中心的主任Carmine Clemente一直在探寻大脑的分泌物。他估计可能有几千种分泌物——他们都对身体某部分机能有一定的作用。

9 What to me is most fascinating of all about these secretions is that they are not locked away or completely removed from the conscious intelligence. It is true that the mind has no ongoing awareness of the numberless functions generated by the brain-the beating of the heart, the actions of the nerve cells, the functions of all the glands. But the fact that we have no direct knowledge of these functions as they occur does not mean that we are barred from any supervision over them. The significance of biofeedback-a term used to describe the ability of the mind to enter into the workings of the body-is that human beings may actually be able to exert increasing control over themselves and may be able to play an important role in overcoming illness. 最令我激动的是所有的这些分泌物不是完全孤立的，它们没有和大脑的意识相分离。尽管意识并不能持续了解我们的身体产生的无数的机能——像心跳、神经元细胞的运动、腺体的作用等等，但是不清楚这些机能怎么起作用并不意味着我们不能控制它们。生理反馈机制（就是描述意识可以进入身体的运作并对身体产生作用）的重要性就在于

人类本身可以控制自己的身体，并且在治疗疾病的时候可以发挥巨大的作用。

10 Numerous medical reports now cite instances in which individuals have been able to direct their bodies in ways generally believed to be beyond the reach of the conscious intelligence. At the UGLA school of medicine, I witnessed a demonstration in which a man controlled his own heartbeat. He could speed it up or slow it almost to a stop merely by concentrating. Such a performance is not unknown in Eastern cultures, but it was startling, to say the least, to see much a demonstration in an American medical school, with a dozen or more physicians as fascinated observers of this use of biofeedback. Patients are using biofeedback techniques at the Menninger Foundation in Topeka, Kansas and at other medical centers as a means of relieving their migraine headaches or lowering their blood pressure. The evidence is incontrovertible that chemical changes take place in the body as a result of mental functions or moods. 现在，大量的医学报道都在描述人们目前可以用超越人类智慧的方法自己控制自己的身体状况。在加州大学洛杉矶分校医学院，我见证了一个人自己控制了自己的心跳。他只要集中注意力，就可以使心跳加速或减慢到几乎停止。在东方文化中，这种现象已经存在，但是至少在一家美国的医学院里，和许多对生理反馈机制感兴趣的观察者一起观察到这一现象很令人吃惊。在堪萨斯州托皮卡市的明宁哲基金会以及其他一些医疗机构里，患者们利用生理反馈机制来缓解他们的偏头痛或者降低他们的血压。心理或者情绪可以影响到身体的机能，大量的证据表明这是毫无争议的。

11 This mind-body effect should not be surprising in view of the experience over the years with placebos. The term “placebo”is used to describe a “pill” that contains no medical ingredients but that often produces the same effect as genuine medication. Placebos provide ample proof that expectations can have an effect on body chemistry. According to a recent article on placebos in Medical Word News, studies conducted over the past 25 years shown that placebos satisfactorily relieved symptoms in an average of 35 percent of patients tested. These symptoms include: fever, severe postoperative pain, anginal pain headache, and anxiety, among other complaints. The explanation for this strange phenomenon is that the human mind can create actual changes in body chemistry as a result of what is believes. If, for example, a person believes that a certain medication contains a substance that can accomplish a specific need, the body tends to move in that direction. 鉴于多年来对安慰剂使用状况的了解，心理——身体影响机制不那么令人惊奇了。安慰剂这个名词过去是用来描述一种不含任何药物成分但是却能达到和药物治疗一样好效果的一种“药丸”。安慰剂提供了足够的证据证明心理期望对身体能够产生化学影响。一篇最近的刊登在《医药世界报》上的文章报导道，过去25年的研究表明安慰剂令人满意地缓解了参与测试的约35%的患者的症状。这些症状包括：发烧、严重的手术后疼痛、心绞痛、头痛、以及焦虑，在其它这些疾病中。对于这种奇怪现象的解释是人类的意识可以实际地引起身体中化学物质的变化，并且变化是朝意识所相信的方向发展。举个例子，如果一个人认为某种药物中含有可以完成某种特定需求的物质，那么身体就会朝那个方向发展。

12 An increasing number of scientists now contend that the body’s healing system and its belief system are closely related. That is why hope, faith, and the will to live can be vital factors in the war against disease. The belief system converts positive expectations into plus factors in any contest against illness. 越来越多的科学家现在认为身体的治愈系统和人的信念系统是密切相关的，这就是为什么希望、信念、生存的意愿可以成为对抗疾病至关因素。在每一场对抗疾病的过程中，信念系统将积极的期望转化成为实际的有效果的因素。

13 Another crucial factor that influences the system of belief and healing is the attitude of

the physician. One of a doctor’s main functions is to engage to the fullest the patient’s own ability to mobilize the forces of mind and body in turning back disease. The patient’s belief in the judgment and healing power of the physician is often more important than the treatment itself in reversing the course of the illness. Dr.Herbert Benson, an associate professor of medicine at Harvard Medical School and author of The Mind-Body Effect, believes that a doctor’s “caring” about his or her patient causes specific physiological improvement. In Annie’s case, for example, she had a very supportive family physician plus the enlightened Dr.s, who was very aware that encouragement and a positive attitude can be all-important. 另外一个影响信念和治愈系统的至关因素是对于医生的态度。医生的一个主要的作用就是使病人的意识——身体力量得到充分发挥来抵御疾病。病人对于治疗和他的医生的信任往往比治疗本身更加重要。哈佛大学医学院医药学副教授，同时也是《意识——身体作用》这一书的作者Herbert Benson博士认为医生对病人的关心呵护可以造成特定的生理的改善与提高。比如，在安妮的案例中，她拥有一个非常支持她的家庭医生，并且还受到了非常懂得鼓励和积极态度的重要性的斯特林医生的指导。

14 People who are seriously ill need to believe that they have a chance. They respond not just to the doctor’s attitude but to the mood of the people very close to them. If hope is missing from the eyes and from the voices of their families, the absence will be felt. I feel that in the future there will be more and more programs in which caring professionals will help patients and their families to cope and to support the ill person each other. 那些得了很严重的疾病的人需要相信他们还有机会，还有希望。他们不仅仅受到医生态度的影响，还会受到与他们亲近的周围人的情绪影响。如果病人无法从他们家人的眼中及话语里看到希望，那他们就会失去希望。我觉得在未来将会有越来越多的护理人员会帮助患者和他的家人处理这些事情，帮他们建立希望来支持病人的治疗。

15 It makes no sense to believe that only the negative emotions have an effect on the body’s chemistry. Every emotion, negative or positive, makes its registration on the body’s systems. When I was ill, I read every humorous book I could get my hands on. My goal was to be uplifted and relieved of worry and panic through laugher. That’s why Dr.s uses comic films as part of his therapy. Illness is not a laughing matter, but perhaps it ought to be. Laughter is a form of internal jogging. It moves to the organs around. It enhances respiration. It is an igniter of great expectations. 只认为负面情绪会影响体内的化学物质的话是说不通的。每一种情绪，无论正面或者负面，在身体系统中都会起到作用。当我生病的时候，我会读每一本我能读到的有趣的书，我的目标就是用笑容来驱赶焦虑和恐慌。这就是为什么斯特林博士会在治疗中使用喜剧电影。生病不是一件令人发笑的事，但有可能它应该成为这么一件事。笑是一种内部慢跑的形式。它使身体的每个器官运动起来，加强了呼吸作用，它是点燃希望的点火器。

16 Through my studies at the medical school and from my own experience, I have learned that one of the prime elements of human uniqueness is the ability to create and exercise new options. What an individual decides to do with his or her life; what a person believes or doesn’t believe about the great mysteries of lif e; how people go about fulfilling their individual and collective needs and desires-all these involve options. Protecting and cherishing our right to exercise these options may well represent the finest example of true human freedom. 通过我在医学院的研究和我自身的经历，我了解到人类特别性的一个很重要的元素就是人能够创造并进行新的抉择。一个人决定他这一生做什么，他们相信或者不相信生命的神秘，人们如何满足他们的欲望和追求——所有的这些都涉及到选择。保护并珍惜我们能进行选择的权力

才能代表我们拥有真正的自由。

17 We must learn never to underestimate the capacity of the human mind and body to regenerate-even when the prospects seem most wretched. The life-force may be the least understood force on earth. The eminent psychologist and philosopher William James said that human beings tend to live too much within self-imposed limits. It is possible that these limits will recede when we respect more fully the natural drive of the human mind and body toward perfectibility and regeneration. 我们永远都不要低估了意识的力量以及身体的可再生力——甚至当前景十分令人苦恼的时候。生命的力量可能是这个世界上被了解的最少的力量。杰出的心理学家和哲学家William James说，人类过于生活在自己强加给自己的约束中了。当我们能更尊重意识和身体，相信意识可以日臻完美，身体可以自然恢复，那么这些限制就会渐渐减少了。

18 The most important thing I have learned about the power of belief is that an individual patient’s attitude toward serious illness can be as important as medical help. It would be a serious mistake to bypass or minimize the need for scientific treatment, but that treatment will be far more effective if people put their creative hopes, their faith, and their confidence fully to work in behalf of their recovery. 我从信念的力量中学习到的最重要的一件事就是病人对待疾病的态度和药物治疗一样有帮助。如果忽视或缩减科学治疗的话将会是一个很严重的错误，但是如果患者在接受治疗的过程中加入自己的希望、信念、信心，那么治疗将会更加有效。

Unit 9

Pollution Is a Dirty Word

Robert C. Lugton

1 Consume, consume, consume! Our society is consumer oriented-dangerously so. To keep the wheels of industry turning, we manufacture consumer goods in endless quantities, and, in the process, are rapidly exhausting (耗尽) our natural resources. But this is only half the problem. What do we do with manufactured products when they are worn out? They must be disposed of, but how and where? Unsightly junkyards (垃圾场) full of rusting automobiles already surround every city in the nation. Americans throw away 80 billion bottles and cans each year, enough to build more than ten stacks (堆,垃圾堆) to the moon. There isn’t room for much more waste, and yet the factories grind on(无情地向前移动). They cannot stop because everyone wants a job. Our standard of living, one of the highest in the world, requires the consumption of manufactured products in ever-increasing amounts. Man, about to be buried in his own waste, is caught in a vicious (邪恶的) cycle. “Stop the world, I want to get off, ” is the way a popular song put man’s dilemma (困境). 消费、消费、消费！我们的社会以消费者为中心－这是很危险的。为了让工业的车轮保持转动，我们大量地生产消费品，并在此过程中迅速地消耗我们的自然资源。但这只是问题的一半。当这些工业产品被用过之后我们拿它们怎么办呢？它们必须被处理掉，但是如何或在哪里处理呢？堆满生锈汽车的垃圾场已经包围了这个国家的每一座城市。美国人每年扔掉８００亿个瓶罐，这些东西中够从地球向月球上10多次。再也没有空间放更多的废物了，但是工厂还在继续生产着。工厂不能停下来，因为每个人都需要工作。我们的生活水平是世界上最高的之一，这就要求我们大量地消费已生产的产品。马上就要被自己制造的垃圾淹没的人类处于一种恶性循环之中。“让世界停下来，我要走开。”一首流行歌曲就是这样描述人类的困境的。

2 It w asn’t a lways like this. Only 100 years ago man lived in harmony with nature. There weren’t so many people then and their wants were fewer. Whatever wastes were

produced could be absorbed by nature and were soon covered over. Today this harmonious relationship is threatened by man’s lack of foresight (预见力) and planning, and by his carelessness and greed. For man is slowly poisoning his environment. 事情并非一直如此。仅在100年前，人与自然仍在和谐相处。那时没有这么多的人口，人们的需求也比现在少得多。制造出的任何一种垃圾都能被自然界吸收，并很快被掩盖起来。现在这种和谐关系正在面临威胁，这是由于人们缺乏远见和计划以及冷漠贪婪造成的。人类正在慢慢慢地毒害他周围的环境。

3 Pollut ion is a “dirty” word. To pollute means to contaminate (弄脏,污染)---to spoil something by introducing impurities (杂质), which make it unfit or unclean to use. Pollution comes in many forms. We see it, smell it, taste it, drink it, and stumble through it. We literally live in and breathe pollution, and, not surprisingly, it is beginning to threaten our health, our happiness, and our very civilization. 污染是个脏词，污染意味着玷污－即用不洁之物弄污某物，使之不净或不宜使用。污染表现为很多种形式。我们可以看见它闻到它，尝到它，喝到它，甚至踩到它。毫不夸张地说，我们就生活在污染中，呼吸着它。并不奇怪，它已在危害我们的健康、幸福甚至文明。

4 Once we thought of pollution as meaning simply smog---the choking, stinging, dirty air that hovers (盘旋，翱翔) over cities. But air pollution, while it is still the most dangerous, is only one type of contamination among several which attack the most basic life functions. 我们曾经认为污染仅指烟雾－即盘旋在城市上空那令人窒息、气味刺鼻的肮脏空气。然而空气污染，虽然仍是最危险的一种污染，但它只是危害人类最基本生活活动的几种污染之一。

5 Through the uncontrolled use of insecticides, man has polluted the land, killing the wildlife. By dumping sewage and chemicals into rivers lakes, we have contaminated our drinking water. We are polluting the oceans, too, killing the fish and thereby depriving ourselves of an invaluable (无价的) food supply. 由于不加限制地使用杀虫剂，人类污染了大地，杀死了野生动物；由于向河里和湖里倾倒污水和化学制品，我们已经污染了饮用水。我们正在污染海洋，杀害鱼类，从而也使我们自己失去了一项宝贵的食物来源。

6 Part of the problem is our exploding population. More and more people produce more wastes. But this problem is intensified (使强化,加剧) by our “throw-away” technology. Each year Americans dispose of (扔掉,丢弃)

7 million autos, 20 million tons of waste paper plates. It is easier and cheaper to buy a new one and discard(丢弃,扔掉) the old, even though 95 percent of its parts may still be functioning. Baby’s diapers(尿片,尿布), which used to be made of reusable(再利用的) cloth, are now paper throwaways. Soon we will wear clothing made of paper: “Wear it once and throw it away, ” will be the sloga n of the fashion conscious. 迅速膨胀的人口也是问题的一部分。越来越多的人口制造出越来越多的垃圾。这一问题由于我们采用“用过就扔”的办法而变得俞加严重。美国人每年扔掉700万辆汽车，2000万吨废纸，2500吨牙膏皮和4800万个罐头皮。我们扔掉口香糖包装包装纸，报纸和纸碗盘。把它们扔掉换新既容易又便宜，尽管其中95％仍可使用。孩子的尿布以前是用可以重复使用的布做的，而现在是纸制一次性用品。不久我们就能穿上纸做的衣服。“穿一次就扔”将成为时尚意识的标准。

7 Where is this all to end? Are we turning the world into a gigantic dump, or is there hope that we can solve the pollution problem? Fortunately, solutions are in sight. A few of them are positively ingenious. 这一切何时能结束？难道我们正在把世界变成一个大垃圾场吗？亦或我们有希望治理污染问题？幸运的是，眼前已有了些解决办法，其中有一些还非常巧妙。

8 Take the problem of discarded automobiles, for instance. Each year over 40, 000 of them are abandoned in New York City alone. Eventually the discards end up in a junkyard. But cars are too bulky to ship as scrap to a steel mill. They must first be flattened. This is done in a giant compressor which can reduce a Cadillac to the size of a television set in a matter of minutes. Any leftover scrap metal is mixed with concrete and made into exceptionally strong bricks that are used in buildings and bridges. Man’s ingenui ty has come to his rescue. 就拿废弃汽车为例。在纽约一市每年就要扔掉4万多辆。最终这些废物就要烂在垃圾场。但是汽车太大，不可能象碎铁片那样被运到钢铁厂。它们首先得被压扁。这项工作可由一辆巨大的压缩机完成。它在几分钟内就可以把一辆卡迪拉克压缩成电视机大小。余下的金属碎片可与水泥混合真情为制成特别坚硬的砖，用于楼房与桥梁，人的创造力拯救了人类。

9 What about water pollution? More and more cities are building sewage\treatment plants. Instead of being dumped into a nearby river or lake, sewage is sent through a system of underground pipes to a giant tank where the water is separated from the solid material, purified, and returned for reuse to the community water supply. The solid material, called sludge (淤泥，污泥)is converted (使转化)into fertilizer. The sludge can also be made into bricks. 那么水污染呢？越来越多的城市在建废水处理厂。废水不再被排到附近的河或湖里而是通过一个地下管道输送到一个巨大容器里面。在这里水与固体物质分开、净化，然后重新被社区供水系统利用。那些固体物质被称为固体沉积物。可以被转化成肥料，也可以用来做砖。

10 Controlling air pollution is another crucial(决定性的，紧要关头的) objective. Without food, man can live about five weeks, without water about five days. Without air, he can only live five minutes, so pure air is a must. Here the wrongdoer is the automobile. Where there is a concentration of automobiles, as in our big cities, air pollution is severe. It is important to see that our cars are equipped with pollution-control devices. Such devices effectively reduce the harmful gases emitted (发出，排放出)from the engine. 控制空气污染也是件至关重要的事情。没有食物，人大约能活５周；没有水，人能活5天。没有空气，人只能活５分钟，所以纯净的空气是必不可少的。在这件事上作崇的是汽车。在汽车集中的地方，空气污染就很严重，比如我们的大城市。我们要务必使汽车都装上控制污染的装置。这样的装置可以有效地降低发动机散发出来的有害气体。

11 Power plants, factories, and apartment buildings can also avoid air pollution. When possible they should use clean fuels like gas and oil. And the smokestacks (大烟囱) of these buildings should be equipped with filters and other smoke-reduction devices. 发电厂、工厂和公寓楼也可避免污染空气。如有可能，应使用液化气及油这类洁净燃料。这些建筑物上的烟囱应装上过滤或其他减少烟雾的装置。

12 Can we eliminate pollution altogether? Probably not. Modern man pollutes with everything he does, so total elimination would require drastic measures. Every power plant would have to shut down. Industries would have to close. We would have to leave all our automobiles in the garage. Every bus and truck and airplane would have to stop running. There would be no way to bring food to the cities. There would be no heat and no light. Under these conditions, our population would die in a short time. 我们能根除污染吗？也许不能。现代人无论做什么都在污染环境，所以要根除污染就要采取极端措施。关闭所有的电站，关停所有的工业，把所有的轿车都放在车库里，停止运行所有的公共汽车、卡车和飞机。这样食物将无法被运到大城市，也将没有光和热。在这种情况下人不久就会都死掉。

13 Since such a drastic solution is impossible, we must employ determined public action.

We can reduce pollution, even if we can’t eliminate it altogether. But everyone must do his part. Check your car to see if the pollution-control device is working. Reduce your use of electricity. Is air-conditioning really necessary? Don’t dump garbage or other waste on the land or in the water. Demand that government take firm action against polluters. We can have a clean world, or we can do nothing. The choice is up to you. 由于这种极端措施是不可行的，我们必须坚决发动公众行动起来，我们可以减少污染，尽管我们不能将它根除。但我们生个人必须尽到自己的责任。检查一下你的车，看看防污染装置是否运转正常。减少你的用电量。空调真的是很必要吗？不要向大地或水里面倾倒垃圾或其他废物。要球政府采取严厉措施。我们可以拥有一个洁净的世界，我们也可以什么都不做。选择权在你。

Unit 11

The Iks

1 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. 小部落从前是游牧的猎人，聚居在乌干达北部的山谷中，现在这个部落变得很有名，整体上是灰心沮丧的，残忍冷酷的人类的终极命运的文学象征。两件确实是灾难的事发生在他们身上：政府决定拥有一个国家公园，所以他们被法律迫使放弃山谷中的打猎生活，在贫瘠的山坡的土壤上变成农民，然后一个讨厌他们，研究他们两年的人类学家写了一本关于他们的书。

2 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.这本书的主题是：由于传统文化的废除，IKs变成一群彼此毫无关系，残酷无情，而又绝对令人讨厌的人，他们完全的自私和冷酷。此外，这些特征正像我们内心的自己，当我们的社会结构完全错乱时，我们也将全部变成Iks。

3 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. 这篇论文依据某种关于人类本质的设想，这种设想必然是推测而来的。你不得不预先同意人类从本质上讲是坏的，完全为了他自己，展现出来的例如爱和同情这样的美德仅仅是后天学到的习惯。如果你采纳这个观点，Iks人的故事便可以证实它。这些人似乎是一直生活在一起，聚居在拥挤的小村庄，但是他们都是一群真正的独居的无关联的个体，彼此间没有明显的好处。他们说话，但是只是做一些坏脾气的要求和冷漠的拒绝。他们不分享。他们从不唱歌。他们的孩子一能走路就被打发出去寻找食物，只要有可能他们便抛弃那些老人，使他们饿死，那些寻找食物的孩子从无助的老人口中抢夺食物。它是一个不友好的

社会。

4 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. 他们养育子女，但是不是出于爱，甚至也不是出于偶尔的关心。他们在彼此的台阶上随地大小便。他们观察他们的邻居，以等待不幸的降临，而且只有那时他们才大笑。在书中，他们经常笑，因为有太多厄运。好几次，他们甚至嘲笑人类学家，使人类学家发现这种嘲笑尤其令人反感（读者在字里行间发现，学者本身不是这世界上最幸运的人）。更糟糕的是，他们把他带到家中，抢夺他的食物，在他的台阶上大小便，并且呵斥人类学家。他们给他糟糕的两年。

5 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. 它是一本令人沮丧的书。如果，正像他建议的那样，在我们每个人的心中只有IK人的特性，我们唯一的维系人性的希望，将是不断地修补我们社会的结构，然而我们的社会结构变得如此之快，如此之完全，以至于我们不能及时找到修补社会的方法。同时，让我们独自一个人相处，我们也会变得同样没有快乐，没有激情，没有同情心的孤独的动物。

6 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. 但是这个观点也许太狭隘。首先，IKs人如此的不寻常，事实上，他们绝对令人震惊。人类学家从没有在其他任何地方见过这样的人，我也是。你们也许该想想，如果他们完全能代表人类的共性，那么他们似乎更加容易被辨认出来。然而，他们既稀奇古怪又非同寻常。我也知道一些古怪、执拗、神经质、自私的人，但是在我一生中，我从没有遇到真正的一直令人厌恶的人。Iks人看上去更像是反常的，有病的人。

7 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. 我不能接受这个观点。我相信Iks人并不能代表孤立的，被揭示本性的人，社会习俗使人类的本质更加清晰分明。我相信他们的行为是额外的，外加给他们的，不是天生的。这种无休止的，强迫性的，令人讨厌的行为是一种复杂的仪式。他们一定通过学习才这样做的，

8 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. 一个独处的Ik人，孤立于被土崩瓦解的文化废墟中，已经为自己建立起新

的防御工事。如果你居住在一个不用工作的社会，你也可以建立一个属于你自己的防御工事，这就是IKs人所做的。每一个Ik人变成一个组织，独自一人的部落，一个选举区。

9 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. 现在所有的事都开始明朗化。对我们所有人来说，这就是为什么Ik人似曾相识的原因。我们以前已经见过他们。这恰恰是小到委员会大到国家的大小不等的组织的行事方式。正是人性的这一方面落后于人类其他的进化，这是为啥Ik看上去原始的原因。当Ik处于绝对的自私，无论什么东西都不给别人，他就是一个成功的委员会。当他站在自家棚屋的门前时，长篇大论义愤填膺大声侮辱邻居时，他就是一个城市向另一个城市发表正式讲话的形式。

10 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. 城市有所有Ik人的特征。他们在自己的或者别人的台阶上向江河湖泊中排泄。他们丢弃垃圾。他们憎恨所有相邻的城市，不给予任何东西。他们甚至建立机构把老人抛弃到看不见的地方。

11 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. 国家是所有组织中最像Ik人的。难怪Ik人看起来那么熟悉。对于一个国家而言，除了彻底的贪心，贪婪，残忍和不负责任，没有什么能更加与之相配的了。根据法律，国家是自成一体的，自我中心的，离群索居的。在国家之间，没有像爱这样的东西，当然也从没有一个国家爱过另一个国家。他们从门口大声侮辱别人，将粪便排进整个海洋，抢夺食物，靠仇恨生存，对别人的厄运幸灾乐祸，庆祝别人的死亡，把别人的死当做自己的生活目标。

12 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. 这就是答案，我将不会担心这边书了。它并不意味着人类在他的内心中是毫无关联的，无人性的。人类是正常的。它仅仅说出了我们一直都知道的却没有时间去担心的事情，那就是我们还没学会如何在群居的状态下保持人性。Ik人在绝望中表现出这种失败的状态，或许我们应该给予更多的关注。国家把自己变得如此面目可憎，以至于我们不能对之加以思考，但是我们或许通过这些人学到些什么吧！

Unit 13

Nine years for A and B

1 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 lexicograp her “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. Johnson博士是一位编撰词典的伟大的人。James A.H.Murray是一位编制了一部伟大词典的人：从1879年到1915年，他去世时，他将自己的一生献给了牛津英语词典的创作。Johnson博士有权利，而我们没有，将词典编撰者称为“于人无忤的苦工”。因为Johnson知道不仅要有比苦工多的多的工作量要投入进去，而且编制词典的苦工的工作量简直难以预测。甚至编制词典者本人也不能幸运地提前知道。

2 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 t hat 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’-the-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 blac k despair by “the terrible word Black and its derivatives”. 所以词典编撰者--甚至像James Murray这样思想深邃又有经验的人也持有字母A是典型的这种观念，既然他已经完成了字母A，那么他就可以计算完成这部词典的编撰还需要多久。而就在那时，很快地，他不得不承认，不仅字母A不是典型的（很明显它有很多经典的衍生词，而且它们大多没有多大意义），而且关于有典型字母的想法完全是一个幻想。或者再一次，词典编撰者评估了追查生僻词或科技词汇所需要的时间和精力，然后发现最难的词汇是那些看起来很简单的词。牛津英语词典里拥有最长词条的词是一个简单的棘手的小词set，同时“可怕的black和它的衍生词”使James Murray陷入极度的绝望。

3 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. 词典编制者与时间赛跑。他不得不，因为除非他加快速度，否则他会越来越落后，同时词典记录语言事件所花的时间比发生该语言事件所用的时间更长。此外，像OED这样的巨大工程，需要部分出版，以维持所涉及词条的精髓。但是人们不会买它除非在最终到达预定的Z时，仍有保持词条鲜活意思的可能性。适用于预订者的也同样适用于出版商，他们确实希望获取利益或者至少收回他们的钱。所以不得不有进度表，焦虑，怨恨和不停的催促，在这个与时间的竞赛中，而时间的脚步从来不会停止。

4“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，时间和金钱”，是一本书中间的标题，这本书是由James Murray的孙