self-reliance-中英对照(修改翻译版)doc资料
Self-reliance
Self-RelianceI READ THE OTHER DAY SOME VERSES written by an eminent painter which were original and not conventional. Always the soul hears an admonition in such lines, let the subject be what it may. The sentiment they instill is of more value than any thought they may contain. To believe your own thought, to believe that what is true for you in your private heart is true for all men, — that is genius. Speak your latent conviction, and it shall be the universal sense; for always the inmost becomes the outmost — and our first thought is rendered back to us by the trumpets of the Last Judgement. Familiar as the voice of the mind is to each, the highest merit we ascribe to Moses, Plato and Milton is that they set at naught books and traditions, and spoke not what men, but what they thought. A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the luster of the firmament of bards and sages. Yet he dismisses without notice his thought, because it is his. In every work of genius we recognize our own rejected thoughts; they come back to us with a certain alienated majesty. Great works of art have no more affecting lesson for us than this. They teach us to abide by our spontaneous impression with good-humored inflexibility then most when the whole cry of voices is on the other side. Else tomorrow a stranger will say with masterly good sense precisely what we have thought and felt all the time, and we shall be forced to take with shame our own opinion from another.There is a time in every man's education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better for worse as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on the plot of ground which is given him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried. Not for nothing one face, one character, one fact, makes much impression on him, and another none. It is not without pre-established harmony, this sculpture in the memory. The eye was placed where one ray should fall, that it might testify of that particular ray. Bravely let him speak the utmost syllable of his confession. We but half express ourselves, and are ashamed of that divine idea which each of us represents. It may be safely trusted as proportionate and of good issues, so it be faithfully imparted, but God will not have his work made manifest by cowards. It needs a divine man to exhibit anything divine. A man is relieved and gay when he has put his heart into his work and done his best; but what he has said or done otherwise shall give him no peace. It is a deliverance which does not deliver. In the attempt his genius deserts him; no muse befriends; no invention, no hope.Trust thyself: every heart vibrates to that iron string. Accept the place the divine providence has found for you, the society of your contemporaries, the connection of events. Great men have always done so, and confided themselves childlike to the genius of their age, betraying their perception that the Eternal was stirring at their heart, working through their hands, predominating in all their being. And we are now men, and must accept in the highest mind the same transcendent destiny; and not pinched in a corner, not cowards fleeing before a revolution, but redeemers and benefactors, pious aspirants to be noble clay under the Almighty effort let us advance on Chaos and the dark.What pretty oracles nature yields us on this text in the face and behavior of children, babes, and even brutes. That divided and rebel mind, that distrust of a sentiment because our arithmetic has computed the strength and means opposed to our purpose, these have not. Their mind being whole, their eye is as yet unconquered, and when we look in their faces, we are disconcerted. Infancy conforms to nobody; all conform to it; so that one babe commonly makes four or five out of the adults who prattle and pray to it. So God has armed youth and puberty and manhood no less with its own piquancy and charm, and made it enviable and gracious and its claims not to be put by, if it will stand by itself. Do not think the youth has no force, because he cannot speak to you and me. Hark! in the next room who spoke so clear and emphatic? It seems he knows how to speak to his contemporaries. Good Heaven! it is he! it is that very lump of bashfulness and phlegm which for weeks has done nothing but eat when you were by, but now rolls out these words like bell-strokes. It seems he knows how to speak to his contemporaries. Bashful or bold then, he will know how to make us seniors very unnecessary.The nonchalance of boys who are sure of a dinner, and would disdain as much as a lord to do or say aught to conciliate one, is the healthy attitude of human nature. How is a boy the master of society; independent, irresponsible, looking out from his corner on such people and facts as pass by, he tries and sentences them on their merits, in the swift, summary way of boys, as good, bad, interesting, silly, eloquent, troublesome. He cumbers himself never about consequences, about interests; he gives an independent, genuine verdict. You must court him; he does not court you. But the man is as it were clapped into jail by his consciousness. As soon as he has once acted or spoken with éclat he is a committed person, watched by the sympathy or the hatred of hundreds, whose affections must now enter into his account. There is no Lethe for this. Ah, that he could pass again into his neutral, godlike independence! Who can thus lose all pledge and, having observed, observe again from the same unaffected, unbiased, unbribable, unaffrighted innocence, must always beformidable, must always engage the poet's and the man's regards. Of such an immortal youth the force would be felt. He would utter opinions on all passing affairs, which being seen to be not private but necessary, would sink like darts into the ear of men and put them in fear.These are the voices which we hear in solitude, but they grow faint and inaudible as we enter into the world. Society everywhere is in a conspiracy against the manhood of every one of its members. Society is a joint-stock company, in which the members agree for the better securing of his bread to each shareholder, to surrender the liberty and culture of the eater. The virtue in most request is conformity. Self-reliance is its aversion. It loves not realities and creators, but names and customs.Whoso would be a man, must be a non-conformist. He who would gather immortal palms must not be hindered by the name of goodness, but must explore if it be goodness. Nothing is at last sacred but the integrity of your own mind. Absolve you to yourself, and you shall have the suffrage of the world. I remember an answer which when quite young I was prompted to make a valued adviser who was wont to importune me with the dear old doctrines of the church. On my saying, What have I to do with the sacredness of traditions, if I live wholly from within? my friend suggested, — "But these impulses may be from below, not from above." I replied, 'They do not seem to me to be such; but if I am the devil's child, I will live then from the devil.' No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is what is after my constitution; the only wrong what is against it. A man is to carry himself in the presence of all opposition as if every thing were titular and ephemeral but he. I am ashamed to think how easily we capitulate to badges and names, to large societies and dead institutions. Every decent and well-spoken individual affects and sways me more than is right. I ought to go upright and vital, and speak the rude truth in all ways. If malice and vanity wear the coat of philanthropy, shall that pass? If an angry bigot assumes this bountiful cause of Abolition, and comes to me with his last news from Barbados, why should I not say to him, 'Go love thy infant; love thy wood-chopper; be good-natured and modest; have that grace; and never varnish your hard, uncharitable ambition with this incredible tenderness for black folk a thousand miles off. Thy love afar is spite at home.' Rough and graceless would be such a greeting, but truth is handsomer than the affectation of love. Your goodness must have some edge to it, — else it is none. The doctrine of hatred must be preached, as the counteraction of the doctrine of love, when that pules and whines.I shun father and mother and wife and brother when my genius calls me. I would write on the lintels of the door-post, Whim. I hope it is somewhat better than whim at last, but we cannot spend the day in explanation. Expect me not to show cause why I seek or why exclude company. Then, again, do not tell me, as a good man did today, of my obligation to put all poor men in good situations. Are they my poor? I tell thee thou foolish philanthropist that I grudge the dollar, the dime, the cent I give to such men as do not belong to me and to whom I do not belong. There is a class of persons to whom by all spiritual affinity I am bought and sold; for them I will go to prison if need be; but your miscellaneous popular charities; the education at the college of fools; the building of meeting-houses to the vain end to which many now stand; alms to sots, and the thousandfold Relief Societies; though I confess with shame I sometimes succumb and give the dollar, it is a wicked dollar, which by-and-by I shall have the manhood to withhold.Virtues are, in the popular estimate, rather the exception than the rule. There is the man and his virtues. Men do what is called a good action, as some piece of courage or charity, much as they would pay a fine in expiation of daily non-appearance on parade. Their works are done as an apology or extenuation of their living in the world, — as invalids and the insane pay a high board. Their virtues are penances. I do not wish to expiate, but to live. My life is not an apology, but a life. It is for itself and not for a spectacle. I much prefer that it should be of a lower strain, so it be genuine and equal, than that it should be glittering and unsteady. I wish it to be sound and sweet, and not to need diet and bleeding. My life should be unique; it should be an alms, a battle, a conquest, a medicine. I ask primary evidence that you are a man, and refuse this appeal from the man to his actions. I know that for myself it makes no difference whether I do or forbear those actions which are reckoned excellent. I cannot consent to pay for a privilege where I have intrinsic right. Few and mean as my gifts may be, I actually am, and do not need for my own assurance or the assurance of my fellows any secondary testimony.What I must do is all that concerns me, not what the people think. This rule, equally arduous in actual and in intellectual life, may serve for the whole distinction between greatness and meanness. It is the harder because you will always find those who think they know what is your duty better than you know it. It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude.The objection to conforming to usages that have become dead to you is that it scatters your force. It loses your time and blurs the impression of your character. If you maintain a dead church, contribute to a dead Bible-Society, vote with a greatparty either for the Government or against it, spread your table like base housekeepers, — under all these screens I have difficulty to detect the precise man you are. And of course so much force is withdrawn from your proper life. But do your thing, and I shall know you. Do your work, and you shall reinforce yourself. A man must consider what a blindman's-buff is this game of conformity. If I know your sect I anticipate your argument. I hear a preacher announce for his text and topic the expediency of one of the institutions of his church. Do I not know beforehand that not possibly can he say a new and spontaneous word? Do I not know that with all this ostentation of examining the grounds of the institution he will do no such thing? Do I not know that he is pledged to himself not to look but at one side, the permitted side, not as a man, but as a parish minister? He is a retained attorney, and these airs of the bench are the emptiest affectation. Well, most men have bound their eyes with one or another handkerchief, and attached themselves to some one of these communities of opinion. This conformity makes them not false in a few particulars, authors of a few lies, but false in all particulars. Their every truth is not quite true. Their two is not the real two, their four not the real four: so that every word they say chagrins us and we know not where to begin to set them right. Meantime nature is not slow to equip us in the prison-uniform of the party to which we adhere. We come to wear one cut of face and figure, and acquire by degrees the gentlest asinine expression. There is a mortifying experience in particular, which does not fail to wreak itself also in the general history; I mean "the foolish face of praise," the forced smile which we put on in company where we do not feel at ease, in answer to conversation which does not interest us. The muscles, not spontaneously moved but moved by a low usurping willfulness, grow tight about the outline of the face, and make the most disagreeable sensation; a sensation of rebuke and warning which no brave young man will suffer twice.For non-conformity the world whips you with its displeasure. And therefore a man must know how to estimate a sour face. The bystanders look askance on him in the public street or in the friend's parlor. If this aversion had its origin in the contempt and resistance like his own he might well go home with a sad countenance; but the sour face of the multitude, like their sweet faces, have no deep cause — disguise no god, but are put on and off as the wind blows and a newspaper directs. Yet is the discontent of the multitude more formidable than that of the senate and the college. It is easy enough for a firm man who knows the world to brook the rage of the cultivated classes. Their rage is decorous and prudent, for they are timid, as being very vulnerable themselves. But when to their feminine rage the indignation of the people is added, when the ignorant and the poor are aroused, when the unintelligent brute force that lies at the bottom of society is made to growl and mow, it needs the habit of magnanimity and religion to treat it godlike as a trifle of no concernment. The other terror that scares us from self-trust is our consistency; a reverence for our past act or word because the eyes of others have no other data for computing our orbit than our past acts, and we are loath to disappoint them.But why should you keep your head over your shoulder? Why drag about this monstrous corpse of your memory, lest you contradict somewhat you have stated in this or that public place? Suppose you should contradict yourself; what then? It seems to be a rule of wisdom never to rely on your memory alone, scarcely even in acts of pure memory, but to bring the past for judgment into the thousand-eyed present, and live ever in a new day. Trust your emotion. In your metaphysics you have denied personality to the Deity, yet when the devout motions of the soul come, yield to them heart and life, though they should clothe God with shape and color. Leave your theory, as Joseph his coat in the hands of the harlot, and flee.A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines. With consistency a great soul has simply nothing to do. He may as well concern himself with his shadow on the wall. Out upon your guarded lips! Sew them up with pockthread, do. Else if you would be a man speak what you think today in words as hard as cannon balls, and tomorrow speak what tomorrow thinks in hard words again, though it contradict every thing you said today. Ah, then, exclaim the aged ladies, you shall be sure to be misunderstood! Misunderstood! It is a right fool's word. Is it so bad then to be misunderstood? Pythagoras was misunderstood, and Socrates and Jesus, and Luther, and Copernicus, and Galileo, and Newton, and every pure and wise spirit that ever took flesh. To be great is to be misunderstood.I suppose no man can violate his nature. All the sallies of his will are rounded in by the law of his being, as the inequalities of the Andes and Himmaleh are insignificant in the curve of the sphere. Nor does it matter how you gauge and try him. A character is like an acrostic or Alexandrian stanza; — read it forward, backward, or across, it still spells the same thing. In this pleasing contrite wood-life which God allows me, let me record day by day my honest thought without prospect or retrospect, and, I cannot doubt, it will be found to be symmetrical, though I mean it not and see it not. My book should smell of pines and resound with the hum of insects. The swallow over my window should interweave that thread or straw he carries in his bill into my web also. We pass for what we are. Character teaches above our wills. Men imagine that they communicate their virtue or vice only by overt actions, and do not see that virtue or vice emit a breath every moment.Fear never but you shall be consistent in whatever variety of actions, so they each be honest and natural in their hour. For of one will, the actions will be harmonious, however unlike they seem. These varieties are lost sight of when seen at a little distance, at a little height of thought. One tendency unites them all. The voyage of the best ship is a zigzag line of a hundred tacks. This is only microscopic criticism. See the line from a sufficient distance, and it straightens itself to the average tendency. Your genuine action will explain itself and will explain your other genuine actions. Your conformity explains nothing. Act singly, and what you have already done singly will justify you now. Greatness always appeals to the future. If I can be great enough now to do right and scorn eyes, I must have done so much right before as to defend me now. Be it how it will, do right now. Always scorn appearances and you always may. The force of character is cumulative. All the foregone days of virtue work their health into this. What makes the majesty of the heroes of the senate and the field, which so fills the imagination? The consciousness of a train of great days and victories behind. There they all stand and shed an united light on the advancing actor. He is attended as by a visible escort of angels to every man's eye. That is it which throws thunder into Chatham's voice, and dignity into Washington's port, and America into Adam's eye. Honor is venerable to us because it is no ephemeris. It is always ancient virtue. We worship it today because it is not of today. We love it and pay it homage because it is not a trap for our love and homage, but is self-dependent, self-derived, and therefore of an old and immaculate pedigree, even if shown in a young person.I hope in these days we have heard the last of conformity and consistency. Let the words be gazetted and ridiculous henceforward. Instead of the gong for dinner, let us hear a whistle from the Spartan fife. Let us bow and apologize never more. A great man is coming to eat at my house. I do not wish to please him; I wish that he should wish to please me. I will stand here for humanity, and though I would make it kind, I would make it true. Let us affront and reprimand the smooth mediocrity and squalid contentment of the times, and hurl in the face of custom and trade and office, the fact which is the upshot of all history, that there is a great responsible Thinker and Actor moving wherever moves a man; that a true man belongs to no other time or place, but is the center of things. Where he is, there is nature. He measures you and all men and all events. You are constrained to accept his standard. Ordinarily, every body in society reminds us of somewhat else, or of some other person. Character, reality, reminds you of nothing else; it takes place of the whole creation. The man must be so much that he must make all circumstances indifferent — put all means into the shade. This all great men are and do. Every true man is a cause, a country, and an age; requires infinite spaces and numbers and time fully to accomplish his thought; — and posterity seem to follow his steps as a procession. A man Caesar is born, and for ages after we have a Roman Empire. Christ is born, and millions of minds so grow and cleave to his genius that he is confounded with virtue and the possible of man. An institution is the lengthened shadow of one man; as, the Reformation, of Luther; Quakerism, of Fox; Methodism, of Wesley; Abolition, of Clarkson. Scipio, Milton called "the height of Rome;" and all history resolves itself very easily into the biography of a few stout and earnest persons.Let a man then know his worth, and keep things under his feet. Let him not peep or steal, or skulk up and down with the air of a charity boy, a bastard, or an interloper in the world which exists for him. But the man in the street, finding no worth in himself which corresponds to the force which built a tower or sculptured a marble god, feels poor when he looks on these. To him a palace, a statue, or a costly book have an alien and forbidding air, much like a gay equipage, and seem to say like that, "Who are you, sir?" Yet they all are his, suitors for his notice, petitioners to his faculties that they will come out and take possession. The picture waits for my verdict; it is not to command me, but I am to settle its claims to praise. That popular fable of the sot who was picked up dead drunk in the street, carried to the duke's bed, and, on his waking, treated with all obsequious ceremonies like the duke, and assured that he had been insane — owes its popularity to the fact that it symbolizes so well the state of man, who is in the world a sort of sot, but now and then wakes up, exercises his reason and finds himself a true prince.Our reading is mendicant and sycophantic. In history our imagination makes fools of us, plays us false. Kingdom and lordship, power and estate, are a gaudier vocabulary than private John and Edward in a small house and common day's work: but the things of life are the same to both: the sum total of both is the same. Why all this deference to Alfred and Scanderbeg and Gustavus? Suppose they were virtuous, did they wear out virtue? As great a stake depends on your private act today as followed their public and renowned steps. When private men shall act with original views, the luster will be transferred from the actions of kings to those of gentlemen.The world has indeed been instructed by its kings, who have so magnetized the eyes of nations. It has been taught by this colossal symbol the mutual reverence that is due from man to man. The joyful loyalty with which men have everywhere suffered the king, the noble, or the great proprietor to walk among them by a law of his own, make his own scale of men and things, and reverse theirs, pay for benefits not with money but with honor, and represent the Law in his person, was the hieroglyphic by which they obscurely signified their consciousness of their own right and comeliness, the right of every man.The magnetism which all original action exerts is explained when we inquire the reason of self-trust. Who is the Trustee? What is the aboriginal Self, on which a universal reliance may be grounded? What is the nature and power of that science-baffling star, without parallax, without calculable elements, which shoots a ray of beauty even into trivial and impure actions, if the least mark of independence appear? The inquiry leads us to that source, at once the essence of genius, the essence of virtue, and the essence of life, which we call Spontaneity or Instinct. We denote this primary wisdom as Intuition, whilst all later teachings are tuitions. In that deep force, the last fact behind which analysis cannot go, all things find their common origin. For the sense of being which in calm hours rises, we know not how, in the soul, is not diverse from things, from space, from light, from time, from man, but one with them and preceedeth obviously from the same source whence their life and being also preceedeth. We at first share the life by which things exist and afterwards see them as appearances in nature and forget that we have shared their cause. Here is the fountain of action and the fountain of thought. Here are the lungs of that inspiration which giveth man wisdom, of that inspiration of man which cannot be denied without impiety and atheism. We lie in the lap of immense intelligence, which makes us organs of its activity and receivers of its truth. When we discern justice, when we discern truth, we do nothing of ourselves, but allow a passage to its beams. If we ask whence this comes, if we seek to pry into the soul that causes —all metaphysics, all philosophy is at fault. Its presence or absence is all we can affirm. Every man discerns between the voluntary acts of his mind and his involuntary perceptions. And to his involuntary perceptions he knows a perfect respect is due. He may err in the expression of them, but he knows that these things are so, like day and night, not to be disputed. All my willful actions and acquisitions are but roving; —the most trivial reverie, the faintest native emotion, are domestic and divine. Thoughtless people contradict as readily the statement of perceptions as of opinions, or rather much more readily; for they do not distinguish between perception and notion. They fancy that I choose to see this or that thing. But perception is not whimsical, but fatal. If I see a trait, my children will see it after me, and in course of time all mankind, — although it may chance that no one has seen it before me. For my perception of it is as much a fact as the sun.The relations of the soul to the divine spirit are so pure that it is profane to seek to interpose helps. It must be that when God speaketh he should communicate, not one thing, but all things; should fill the world with his voice; should scatter forth light, nature, time, souls, from the center of the present thought; and new date and new create the whole. Whenever a mind is simple and receives a divine wisdom, then old things pass away, — means, teachers, texts, temples fall; it lives now, and absorbs past and future into the present hour. All things are made sacred by relation to it, — one thing as much as another. All things are dissolved to their center by their cause, and in the universal miracle petty and particular miracles disappear. This is and must be. If therefore a man claims to know and speak of God and carries you backward to the phraseology of some old mouldered nation in another country, in another world, believe him not. Is the acorn better than the oak which is its fullness and completion? Is the parent better than the child into whom he has cast his ripened being? Whence then is this worship of the past? The centuries are conspirators against the sanity and majesty of the soul. Time and space are but physiological colors which the eye maketh, but the soul is light; where it is, is day; where it was, is night; and history is an impertinence and an injury if it be any thing more than a cheerful apologue or parable of my being and becoming.Man is timid and apologetic; he is no longer upright; he dare not say 'I think,' 'I am,' but quotes some saint or sage. He is ashamed before the blade of grass or the blowing rose. These roses under my window make no reference to former roses or to better ones; they are for what they are; they exist with God today. There is no time to them. There is simply the rose; it is perfect in every moment of its existence. Before a leaf-bud has burst, its whole life acts: in the full-blown flower there is no more; in the leafless root there is no less. Its nature is satisfied and it satisfies nature in all moments alike. There is not time to it. But man postpones or remembers; he does not live in the present, but with reverted eye laments the past, or, heedless of the riches that surround him, stands on tiptoe to foresee the future. He cannot be happy and strong until he too lives with nature in the present, above time.This should be plain enough. Yet see what strong intellects dare not yet hear God himself unless he speak the phraseology of I know not what David, or Jeremiah, or Paul. We shall not always set so great a price on a few texts, on a few lives. We are like children who repeat by rote the sentences of grandames and tutors, and as they grow older, of the men of talents and character they chance to see, — painfully recollecting the exact words they spoke; afterwards, when they come into the point of view which those who uttered these sayings, they understand them and are willing to let the words go; for at any time they can use words as good when occasion comes. So was it with us, so will it be if we proceed. If we live truly, we shall see truly. It is as easy for the strong man to be strong, as it is for the weak to be weak. When we have new perception, we shall gladly disburden the memory of its hoarded treasures as old rubbish. When a man lives with God, his voice shall be as sweet as the murmur of the brook and the rustle of the corn.。
reliant的用法
reliant的用法Self-reliance is a key quality for achieving success in life. It involves the ability to take ownership of our own lives and make decisions for ourselves. Self-reliance is an important ingredient for achieving success and satisfaction in life. Self-reliance can free us from the pressures of external influences and give us the power to take control of our own lives.Self-reliance requires us to take responsibility for our own thoughts, feelings, and behaviors. It involves exercising our judgment and making decisions that are right for us, even ifthey don’t always conform to the expectations of those around us. Self-reliance also involves recognizing our strengths and weaknesses, and making decisions that allow us to reach our highest potential.Self-reliance allows us to be in control of our own livesand take ownership of our actions. It means setting our owngoals and working towards them without depending on other people or external sources of validation. It also involves having aclear vision of our future goals and taking action to bring them into fruition.Self-reliance can be a difficult and intimidating trait to cultivate. However, it is one of the most beneficial qualitieswe can possess. Self-reliance gives us the power to be incontrol of our own lives, to make decisions that are right forus, and to take responsibility for our own actions. With self-reliance, we can unlock our fullest potential and experience greater levels of happiness and satisfaction.。
自考00015英语二题库-完形补文
六、完型补文（第41-50题，每题1.5分，共15分）下面的短文有10处空白，每处空白后的括号有一个词，请根据短文容将其正确的形式填入文中，以恢复文章原貌，并将答案写在答题卡相应的位置上。
第一套The Power of LanguageLanguage is something that defines (define) us as humans. When language is __41__ (use) well, it can bring out very deep feelings in others, and encourages others to take __42__ (act). Sometimes is poetry a certain phrase can bring __43__ (tear) to the eyes and move us deeply. When we use language to express our true feelings to someone, it can open and ____(deep) the connection between us. Language is a very __45__ (power) tool. How we use language shapes our world. How we use self-talk __46__ (direct) shapes our experience of both ourselves and the world. How we deliver __47__ (communicate) shapes the way the world__48__ (respond) to us. We can use language more __49__ (effective). And this clearly influences the health and power of our __50__ (person) relationships and business relationships.第二套Are There Truths in Dreams?Imagine waking up after dreaming (dream) about a terrible plane crash. The next day you will make a plane journey that you have 41 (plan) long before. Will you get on the plane?A survey shows that you may not cancel your trip. But your dream will probably influence your ___42___ (thought) during the journey. You may feel ____43___ (worry) and find the trip much ___44___ (long) than before. So dreams may influence what we are ___45__ (real) doing while we are awake.The explanation of dreams is still a(n) ___46___ (clear) area. A team of researchers are entering a new field of studies: Do dreams actually influence our ____47___ (behave)? Over the past few years, they have ___48___ （do） studies in different cultures and found out that dreams contain some ____49___ (hide) truths: dreams affect the way people live and work. But researchers also tell people not to be ___50___ (easy) influenced by their dreams.第三套Labor Market DeclineThe decline of the labor market is easy to misinterpret (interpret). There are many reasons for that. During the 1970s, large numbers of women and young adults 41 (bear) during the baby boom entered into the work force. That 42 ( result) in too many workers for the jobs available and depressed wages. The decline also has something to do with the explosive 43 ( grow) in world trade since 1960. As 44 .( manufacture) technologies have become more mobile, production jobs have 45 (move) from the U. S. to countries where wages are low. In 46 (add), technology itself has helped to cause the shifts in the job market. For example, 47 (few) American workers are needed to make steel today thanin the past, because new 48 ( machine) have made many of their tasks 49 (necessary). Finally, the high rate of 50 (employment) caused by these factors has tended to drive wages down further.第四套Voice and Text ChattingVoice chat and text chat are quickly(quick)becoming preferred ways of communicating with others online.For language 41 (learner), these forms of communication 42 (able)them to share ideas about themselves and the world in almost real time. They can establish friendships with people from around the globe. Thus, it can be an easy way to learn languages and world 43 (culture).However, care and consideration should be 44 (give)when you are looking for friends on the Internet because you 45 (real)don’t know who the person is at the other end. Thus, never give out personal information 46 (include)your name,age,where you live, and the name of the school you attend. Also, be 47 (care)about meeting online acquaintances in person, and if you do so, make sure it is in a public place and go with a friend or a family member. 48 (final), contact local authorities if you feel you are in danger. Again, chatting with others can be an enjoyable and 49 (education)activity if you use care when 50 (do)so.第五套Be GratefulWhether you are a waiter (wait) or a doctor, your job is about servingothers and making their life better, We have all __41__ (have) experiences where someone __42__(work) in their job has lifted us up and made a __43__(different) to our day or brought us down and made our day worse. We have all met __44__ (real) wonderful people cleaning floors. We have also met people who are not so wonderful but have __45__ (amaze) jobs. So whatever you do, be grateful. This doesn't mean you have to stay in a job you don't like, but it __46__ (help) you develop a more positive attitude. You may not like your job, but you can enjoy being with your __47__ (colleague). This is something to be __48__ (thank) for. When yon practice __49__ (grateful) it allows you to develop a more useful outlook and be __50__ (happy) at your work.第六套Silent ListeningIf something bad just happened (happen) to your friend, what would you do? Would you mention it to him and say you feel sorry about it? Would you offer support or advice? According to Ruth Clark, such 41 (treat) could mean well, but it might not be what he 42 (real) wants or needs.Clark asked some college students to imagine some 43 (pleasant)situations, e.g., a low exam grade or the dad’s 44 (lose) of his job. The students were then 45 (ask) how they would like to be treated by a friend who learned of the bad situation from someone else. The results were a little 46 (surprise). Some said they would want and expect their friend to mention the 47 (annoy) situation, but most of the students in the study 48 (respond) that they would like the friend not to do it. The students made the 49 (decide) for themselves whether to discuss their problem with a friend. So, there is value in being a silent 50 (listen) around a troubled friend.第七套Self-reliance（自立）Everyone has heard (hear) the word“self-reliance”. Emerson wrotea 41 (fame) essay about it. He felt that people should trust in their own 42 (able). They should think and act for themselves. Like many such 43 (term),也is one had no real meaning for me until it was 44 (demonstrate) to me in real life.Last year I met a blind girl 45 (name) Gail. She was 46 _ (extreme)slender and weak, but she always insisted on _ 47 (find) herway around the school by herself. when she 48 (sit) in a room with several of us, there was sometimes a(n) _ 49 (easy) silence, because we thought she might resent our acting too cheerful and thoughtless in her 50 (present). On such occasions,she would say something casual or show us how fast she could write. She never asked for anyone’s pity. She truly relied on herself.第八套Don’t Be Afraid of Making MistakesLost of people don t dare to make mistakes (mistake). Theyfear that they will be ridiculed or (41)(blame) by others. They fear that they will lose their money and belongings or be under a lot of stress. But risks are (42) (actual) unavoidable and they do pave the way towards success. Have you ever (43) (hear) of someone who achieves success without making any mistakes before?So it is (44)(nature) that making mistakes in your effort to reach your dreams is (45 )(consider) a must, and you shouldn’t worry about that as you may get a lot of (46 )(advantage) out of your mistakes. By making mistakes you then can distinguish between the correct and the(47 )(correct) portions of what you did. Anthony D’Angelo said: “In order to succeed you must fail, so that you know what to do the next time.”And Robert Louis Stevenson even (48 )(go) to the extreme as to say: “Our business in life is not to succeed, but to continue to fail in good (49 ) (spirit).”You needn't worry about anything as long as you keep on goingby(50) (wise) learning from your mistakes and trying even harder.第九套Many people think bats look .frightening(frighten). But research has 41 (show)us that bats are kind animals. The way they live 42(provide) a great deal of help to humans and other 43 (live)things.Bats are gentle and loving Mother bats sleep with their wings around their 44 (baby) to protect them, and will move them to _45(safe) if they seem to be 46(threaten)in any way. Just like other animals, adult bats help their children find 47(suit) food to eat.Bats are 48 (help), too. Some bats eat insects. Just one brown batcan eat 49 (near)600 insects in one hour! Besides, many species are even dependent on bats for their 50 (survive). Therefore, bats are really friendly.第十套Workplace English LearningEnglish plays(play)an important role in the workplace. When __41__ (use) correctly and appropriately, it will be __42__(help) in developing a career or a business. Some may need or want to study business English before they start their __43__ (career). Those who are already __44__(work) have the opportunity to see what they can and cannot do __45__ (effective)with English in their current jobA __46__ (value)skill to have in business is how to negotiate. You need to know what you want, as well as how to bargain and make concessions (让步). Being able to deal with a conflict and __47__ (know) how to endnegotiations can make a big __48__ (different)to the outcome Workplace English learning will encourage __49__ (profession) and efficientcommunication. It can better serve customers, business partners and __50__ (supplier), and it will be a positive push for any business第一套答案ed 42.action 43.tears 44.deepen45.powerful46.directly 47. communication 48.responds 49.effectively 50.personal第二套答案41.planned 42.thoughts 43.worried 44.longer45.really46.unclear 47.behavio(u)r 48.done 49.hidden 50.easily第三套答案41. born 42. resulted 43. growth 44. manufacturing 45.moved46. addition 47. fewer 48. machines 49. unnecessary 50. unemployment第四套答案41.learners 42.enable 43.cultures 44.given45.really46.including 47.careful 48.Finally cational50.doing第五套答案41. had 42. working 43. difference 44. really45. amazing 46. helps 47. colleagues 48. thankful 49. gratefulness 50. happier第六套答案41. treatment 42. Really 43 unpleasant 44. loss45. asked 46. Surprising 47 annoying 48 responded49. decision 50 listener第七套答案41famous 42.ability 43.terms 44. demonstrated d46.extremely 47.finding 48.sat 49.uneasy 50.presence第八套答案41、blamed 42、actually 43、heard 44、natural 45、considered46、advantages 47、incorrect 48、went 49、spirits50、wisely第九套答案41shown/showed 42provides 43living 44babies 45safety46 threatened 47suitable 48 helpful 49nearly 50survival第十套答案41. used 42. Helpful 43. Careers 44. working45. effectively 46, valuable 47. Knowing 48. difference49. professional 50. suppliers。
The Importance of Self-Reliance
The Importance of Self-RelianceSelf-reliance is a crucial trait that every individual should possess. It is the ability to depend on oneself, make independent decisions, and take responsibility for one's actions. Self-reliance is essential in various aspects of life, including personal growth, career development, and relationships. In this essay, we will explore the importance of self-reliance from multiple perspectives.Firstly, self-reliance promotes personal growth. When individuals rely on themselves, they develop a sense of self-confidence and self-esteem. They become more aware of their strengths and weaknesses, which helps them set realistic goals and work towards achieving them. Self-reliance also encourages individuals to take risks and step out of their comfort zones, which is essential for personal growth. By relying on oneself, individuals learn to trust their instincts and make decisions that align with their values and beliefs.Secondly, self-reliance is crucial for career development. In today's competitive job market, employers value individuals who are self-reliant and can work independently. Self-reliant individuals are more likely to take the initiative and come up with innovative solutions to problems. They are also more adaptable to change and can handle challenges effectively. By being self-reliant, individuals can take charge of their careers and work towards achieving their professional goals.Thirdly, self-reliance is essential for building strong relationships. When individuals rely on themselves, they are less likely to be dependent on others for their emotional well-being. This means that they can enter into relationships from a place of strength rather than neediness. Self-reliant individuals are also more likely to have healthy boundaries and communicate their needs effectively. This helps them build stronger and more fulfilling relationships.Fourthly, self-reliance promotes resilience. Life is full of ups and downs, and individuals who are self-reliant are better equipped to handle challenges and setbacks. They are less likely to feel helpless or overwhelmed when faced with adversity. Self-reliant individuals are also more likely to bounce back from setbacks and learn from their experiences.Fifthly, self-reliance promotes independence. Independence is a crucial aspect of adulthood, and self-reliance is a key component of independence. When individuals rely on themselves, they are less likely to be influenced by others' opinions or expectations. They can make decisions that align with their values and beliefs, which is essential for living a fulfilling life.Lastly, self-reliance promotes self-awareness. When individuals rely on themselves, they become more aware of their thoughts, feelings, and behaviors. This self-awareness helps them understand themselves better and make changes that align with their goals and values. Self-reliant individuals are also more likely to seek out feedback and constructive criticism, which helps them grow and improve.In conclusion, self-reliance is a crucial trait that individuals should possess. It promotes personal growth, career development, strong relationships, resilience, independence, and self-awareness. By relying on oneself, individuals can develop a sense of self-confidence and self-esteem, take charge of their careers, build strong relationships, handle challenges effectively, live a fulfilling life, and understand themselves better.。
美国价值观(中英文对照)
Basic American Values and Beliefs基本的美国价值观和信仰Individual Freedom and Self-Reliance个人自由和自力更生The earliest settlers came to the North American continent to establish colonies which were free from the controls that existed in European societies. They wanted to escape the controls placed on their lives by kings and governments,priests and churches,noblemen and aristocrats. To a great extent,they succeeded. In 1776 the British colonial settlers declared their independence from England and established a new nation,the United States of America. In so doing,they overthrew the king of England and declared that the power to govern would lie in the hands of the people. They were now free from the power of the king. In 1789,when they wrote the Constitution for their new nation,they separated church and state so that there would never be a government-supported church. Also,in writing the Constitution they expressly forbade titles of nobility to ensure that an aristocratic society would not develop. There would be no ruling class of noblemen in the new nation.最早的定居者来到北美大陆建立殖民地是自由的控制存在于欧洲社会。
(中英)Self-Reliance
（中英）Self-Reliance拉尔夫(沃尔多(埃默森(RALPH WALDO EMERSON)自助Self-Reliance愚蠢地坚持随衆随俗乃是心胸狭小的幽灵的表现。
--------------------------------------------------------------------------------随着学园运动的发展，埃默森成了一位受人欢迎的演说家。
学园运动始于十九世纪二十年代，是有组织的成人教育的一种早期形式。
它将各种涉及社会问题和学术问题的演说、辩论和讨论带入美国东北和中西部各州的社区。
该运动以亚里士多德给学生讲学的雅典学校命名，爲诸如埃默森、亨利(戴维(梭罗、苏珊(比(安东尼、弗雷德里克(道格拉斯和纳撒尼尔(霍桑等演说家提供了一个讲坛和收入来源。
埃默森的自然主义哲学吸引了广泛的注意和广大的听衆。
他呼吁以内心自我、以直觉、以大自然作爲生活和现实的指南，向那些秉承传统、权威和教条的人提出了挑战。
对于个人主义者和不墨守陈规的人，对于厌恶古训寻求内心真实的人来说，埃默森的言辞具有深遂的吸引力。
美国每一代年轻人都重新发掘埃默森的思想。
这篇杂文是埃默森的最佳代表作，具有警句式的文字和热情洋溢的个人主义。
该文最初发表在1841年埃默森的第一部散文集中。
--------------------------------------------------------------------------------前些日子我读了一位著名画家的诗作。
这是些独特而且不落俗套的作品。
在这种诗句中，不论其主题是什麽，心灵总能听到某种告诫。
诗句中所注入的感情比它们所包含的思想内容更可贵。
相信你自己的思想，相信凡是对你心灵来说是真实的，对所有其它人也是真实的??这就是天才。
披露蜇伏在你内心的信念，它便具有普遍的意义;因爲最内在的终将成爲最外在的??我们最初的想法终将在上帝最后审判日的喇叭声中得到响应。
投机艺术
《投机艺术》中英对照版word作者：迪克森·G·沃兹本翻译内容仅供投资者学习用，不可用于任何商业目的，张轶不负任何法律责任。
张轶翻译制作中英对照版word。
版本越新，内容越完美。
版本：2009年01月29日。
copyright 1965 traders press new york, n.y. 纽约市交易者出版社1965年版权fraser publishing company edition, 1979 1979年弗雷泽出版公司2nd printing, 1985 3rd printing, 1987 4th printing, 2003 1985年第2次印刷，1987年第3次印刷，2003年第4次印刷isbn: 0-87034-056-5国际标准书号：0-87034-056-5 printed in the u.s.a. 在美国印刷foreward 前言you have opened the tomb of a great man. his name, his hooks and his exchange have almost vanished. dickson g. watts, author of speculation as a fine art and thoughts on life, was a charter member and president of the new york cotton exchange.你正在研究一个伟人。
他的名字，他的财富，他的交易所现在都不存在了。
迪克森·G·沃兹作为《投机艺术和生活感想》的作者，过去是纽约棉花交易所的会员和主席。
the revival of edwin lefevre's book, reminiscences of a stock operator, has renewed interest in the book because "old dickson" wrote the bible for successful speculators. reference is constantly made of speculation as a fine art, yet there is not a copy in the library of congress or the new york public library. this was one of the few books written on speculation by a successful speculator.埃德文·拉斐尔写的《股票作手回忆录》的出版引起了人们的兴趣，因为老迪克森为成功的投机者写了圣经。
美国价值观1(中英文对照)
Basic American Values and BeliefsIndividual Freedom and Self-RelianceThe earliest settlers came to the North American continent to establish colonies which were free from the controls that existed in European societies.They wanted to escape the controls placed on their lives by kings and governments,priests and churches,noblemen and aristocrats.To a great extent,they succeeded.In 1776 the British colonial settlers declared their independence from England and established a new nation,the United States of America.In so doing,they overthrew the king of England and declared that the power to govern would lie in the hands of the people.They were now free from the power of the king.In 1789,when they wrote the Constitution for their new nation,they separated church and state so that there would never be a government-supported church.Also,in writing the Constitution they expressly forbade titles of nobility to ensure that an aristocratic society would not develop.There would be no ruling class of noblemen in the new nation.The historic decisions made by those first settlers have had a profound effect on the shaping of the American character.By limiting the power of the government and eliminating a formal aristocracy,they created a climate of freedom where the emphasis was on the individual.The United States came to be associated in their minds with the concept of individual freedom.This is probably the most basic of all the American values.Scholars and outside observes often ca ll this value”individualism,”but many Americans use the word”freedom.”Perhaps the word”freedom” is one of the most respected popular words in the United States today.There is,however,a price to be paid for this individual freedom:self-reliance.Americans believe that individuals must learn to rely on themselves or risk losing freedom.This means achieving both financial and emotional independence from their parents as early as possible,usually by age 18 or 21.It means that Americans believe they should take care of themselves,solve their own problems,and”stand on their own two feet.”Tocqueville observed the Americans’ belief in self-reliance 150years ago in the 1830s:They owe nothing to any man,they expect nothing from any man;they acquire the habit of alwaysconsidering themselves as standing alone,and theyare apt to imagine that their whole destiny is in their own hands.Self-reliance is one of the most difficult aspects of the American character to understand,but it is profoundly important.It stands in direct contrast to dependence,which has a negative connotation to most Americans.By being dependence,not only do you risk losing freedom,but you also risk losing the respect of your peers.Equality of Opportunity and CompetitionA second important reason why immigrants have traditionally been drawn to the United States is the beliefs that everyone has a chance to succeed in the U.S.Generations of immigrants from the earliest settlers to the present day have come with the expectation.They have felt that because individual are free from excessive political,and social controls,they have a better chance for success.Particularly important is the lack of a hereditary aristocracy.Because titles of nobility were forbidden in the Constitution,no formal class systemdeveloped in the United States.In the early years of American history many immigrants chose to leave the older European societies,believing that they had a better chance to succeed in America than in”the old country,”whe re their place in life was determined largely by the social class into which they were born.There is,however,a price to be paid for this equality of opportunity:competition.If much of life is seen as a race,then a person must run the race in order to succeed;a person must compete with others.The pressures of competition in the life of an American begin in childhood and continue until retirement from work.Learn to compete successfully is part of grow up in the United States.Material Wealth and Hard WorkA third reason why immigrants have traditionally come to the United States is to have a better life-that is,to raise their standard of living.For the vast majority of the immigrants who came here,it was probably the most compelling reason for leaving their homeland.Because of its incredibly abundant natural resources,the United States appeard to be a”land of plenty”where millions could come to seek their fortunes.Of course,most immigrants did not “get rich overnight”,and many of them suffered terribly,but the majority of them were eventually able to improve upon their former standard of living.Even if they were not able to achive the economic success they wanted,they could be fairly certain that their children would have the opportunity for a better life.The phrase “going from rags to riches”became a slogan for the great American drean.Because of the vast riches of the North American continent,the dream came true for many of the immigrants.They achieved material success;they became very attached to material things.Material wealth became a value to the American people.In understanding the relationship between what American believe and how they live,it is important to distinguish between idealism and reality.Ameican values such as equality of opportunity and self-reliance are ideals that may not necessarily describe the facts of American life. equality of opportunity,for example,is an ideal that is not always put into practice.In reality,some people have a better chance for success than others.Those who opportunities are born into rich families have more opportunities than those who are born into poor families.Inheriting money does give a person a decided advantage.Many black American have fewer opportunities than the average white Ameican,in spite of laws designed to promote equality of opportunity for all races.The fact that American ideal are only partly carried out in real life does not diminish their importance.Most American still believe in them and are strongly affected by them in their everyday lives.It is easier to understand what Americans are thinking and feeling if we can understand what these basic American values are and how they influence almost every facet of life in the United States.。
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There is a time in every man's education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better, for worse, as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till.每个人在受教导进程中，总有一天会认识到：妒忌是无知，模拟是自杀。
不论好歹，每个人都必需接收属于他的那一份，辽阔的世界里固然充斥了珍馐美味，但是只有从给予他往耕耘的那一片土地里，通过辛苦劳动收获的谷物才富有养分。
Trust thyself: every heart vibrates to that iron string. Accept the place the divine providence has found for you, the society of your contemporaries, the connection of events. Great men have always done so, and confided themselves childlike to the genius of their age, betraying their perception that the absolutely trustworthy was seated at their heart, working through their hands, predominating in all their being.信任你自己吧：每颗心都随着那弦跳动，接受上苍为你找到的地位──同代人组成的社会和世网。
巨大的人物总是像孩子似地将自己托付给时期的精力，表露他们所感知到的上帝正在他们内心引起骚动，正假他们之手在运作，并驾驭着他们全部身心。
Whoso would be a man must be a nonconformist. He who would gather immortal palms must not be hindered by the name of goodness, but must explore if it be goodness. Nothing is at last sacred but the integrity of your own mind. Absolve you to yourself, and you shall have the suffrage of the world. I remember an answer which when quite young I was prompted to make to a valued adviser, who was wont to importune me with the dear old doctrines of the church. On my saying, What have I to do with the sacredness of traditions, if I live wholly from within? my friend suggested, — "But these impulses may be from below, not from above." I replied, "They do not seem to me to be such; but if I am the Devil's child, I will live then from the Devil." No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is what is after my constitution, the only wrong what is against it.任何名副实在的真正的人，都必须是不落俗套的人。
任何采集圣地棕搁叶的人，都不应该拘泥于名义上的善，而应当挖掘善之本身。
除了我们心灵的真挚之外，其它的一切回根结蒂都不是神圣的。
摆脱自己，皈依自我，也就必定得到众人的认可。
记得，当我还很小的时候，有位颇受人尊敬的师长。
他习惯不厌其烦地向我灌输宗教的古老教条。
有一回，我禁不住回了他一句。
听到我说，如果我完整靠内心的指导来生活，那么我拿那些神圣的传统干嘛呢；我的这位朋友提出说：“可是，内心的激动可能是低下的，而不是高贵的。
”我答复说：“在我看来，却不是如此。
不过，倘若我是魔鬼的孩子，那么我就要照魔鬼的指导来生活。
”除了本性的法则之外，在我看来，没有任何法则是神圣的。
好与坏，只不过是个名声而已，不费吹灰之力，便可以将它从这人身上移到那人身上。
唯一准确的，是服从自身构造的事物；唯一过错的，是逆自身构造的事物。
What I must do is all that concerns me, not what the people think. This rule, equally arduous in actual and in intellectual life, may serve for the whole distinction between greatness and meanness. It is the harder, because you will always find those who think they know what is your duty better than you know it. It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude.我必须做的是一切与我有关的事，而不是别人想要我做的事。
这条法则，在现实生活和精力生涯中都是同样艰难艰苦的，它是巨大与卑贱的全部差别。
它将变得更加艰难，假如你总是碰到一些自认为比你自己更理解什么是你的义务的人。
依照世人的观念在这世界上生活是件轻易的事；依照你自己的观念，离群索居也不难；但若置身在众人之间，却能尽善尽美地怕然坚持着个人独立性，却只有巨人才干办得到。
For nonconformity the world whips you with its displeasure. ...... It is easy enough for a firm man who knows the world to brook the rage of the cultivated classes. Their rage is decorous and prudent, for they are timid as being very vulnerable themselves. But when to their feminine rage the indignation of the people is added, when the ignorant and the poor are aroused, when the unintelligent brute force that lies at the bottom of society is made to growl and mow, it needs the habit of magnanimity and religion to treat it godlike as a trifle of no concernment.众人用不快来鞭笞不落俗套的人……对于一位刚强的探谙世事的人来说，容忍有教养的名流们的恼怒不是件难事。
他们的恼怒是正直得体，谨严慎重的。
由于他们本身就非常轻易招来责难，所以他们胆小怕事。
但是，若引起他们那女性特有的恼怒，其愤慨便有所升级；倘若无知和贫穷的人们被教唆，倘若处于社会底层的非理性的蛮横力气被怂勇狂吼发难，那就须要养成宽宏大批和宗教的习惯，像神一样把它当作无关紧要的琐事。
The other terror that scares us from self-trust is our consistency; a reverence for our past act or word, because the eyes of others have no other data for computing our orbit than our past acts, and we are loath to disappoint them.另一个使我们不敢自负的胆怯是我们想要随众顺俗。
这是我们对自己过往的所作所为的敬畏之情，因为在别人眼里能够藉以评判我们行动轨迹的根据，除了我们的所作所为之外别无他物，而我们又不愿意使他们扫兴。
A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines. With consistency a great soul has simply nothing to do. He may as well concern himself with his shadow on thewall. Speak what you think now in hard words, and to-morrow speaks what to-morrow thinks in hard words again, though it contradicts everything you said to-day. — 'Ah, so you shall be sure to be misunderstood.' — Is it so bad, then,to be misunderstood? Pythagoras was misunderstood, and Socrates, and Jesus, and Luther, and Copernicus, and Galileo, and Newton, and every pure and wise spirit that ever took flesh. To be great is to be misunderstood.笨拙地保持随众随俗是心胸狭窄的幽灵的表示，是低级的政客，哲学家和神学家们崇敬的物件。