华南师大高级英语散文赏析 翻译

Unit One A

恰到好处

你见过一个笨手笨脚的男人往箱子上钉钉子吗？只见他左敲敲，右敲敲，说不准还会将整个钉子锤翻，结果敲来敲去到头来只敲进了半截。而娴熟的木匠就不这么干。他每敲一下都会坚实巧妙地正对着钉头落下去，一钉到底。语言也是如此。一位优秀的艺术家谴词造句上力求准确而有力地表达自己的观点。差不多的词，不准确的短语，摸棱两可的表达，含糊不清的修饰，都无法使一位追求纯真英语的作家满意。他会一直思考，直至找到那个能准确表达他的意思的词。

法国人有一个很贴切的短语来表达这样一个意思，即“le mot juste”, 恰到好处的词。有很多关于精益求精的作家的名人轶事，比如福楼拜常花几天的时间力求使一两个句子在表达上准确无误。在浩瀚的词海中，词与词之间有着微妙的区别，要找到能恰如其分表达我们意思的词绝非易事。这不仅仅是扎实的语言功底和相当大的词汇量的问题，还需要人们绞尽脑汁，要观察敏锐。选词是认识过程的一个步骤，也是详细描述我们的思想感情并表达出来使自己以及听众和读者深刻理解的一个环节。有人说：“在我思想未成文之前，我怎么知道自己的想法？”这听起来似乎很离谱，但它确实很有道理。

寻找恰如其分的词的确是件不容易的事。一旦找到了那个词，我们就会感到很欣慰：辛劳得到了回报。准确地用语言有助于我们深入了解我们描述的事物。例如，当有人问你：“某某是怎么样的人？”你回答说：“恩，我想他是个不错的家伙，但他非常??”接着你犹豫了，试图找到一个词或短语来说明他到底讨厌在哪里。当你找到一个恰当的短语的时候，你发觉自己对他的看法更清楚，也更精确了。

一些英语词汇词根相同而意义却截然不同。例如human 和humane,二者的词根相同，词义也相关，但用法完全不同。“ human action (人类行为)”和“humane action ( 人道行为)”完全是两码事。我们不能说“人道权力宣言”，而是说“人权宣言”。有一种屠杀工具叫“humane killer ( 麻醉屠宰机)，而不是human killer ( 杀人机器)。

语言中的坏手艺的例子在我们身边随处可见。有人邀请一名学生去吃饭，他写信给予回复。请看他的信是这样结尾的：“我将很高兴赴约并满怀不安（anxiety ）期待着那个日子的到来。 ”“Anxiety” 含有烦恼和恐惧的意味。作者想表达的很可能是一种翘首期盼的心情。 “Anxiety” 跟热切期盼有一定的关联，但在这个场合是不能等同的。

乌干达一政党领袖给新闻界的一封信中有一句这样写道： 让我们打破这自私、投机、怯懦和无知充斥的乌干达，代之以真理，刚毅，坚定和奇异的精神。 这一激动人心的呼吁被最后一个词“奇异（singularity）” 的误用破坏掉了。我猜想作者真正要表达的意思是思想的专一，即抱定一个信念永不改变，咬定青山不放松，不被次要的目的干扰。而singularity 指的是古怪，特性，是将一个人从众多人中区分出来的那种东西。 即使没有出现词语误用，这词仍可能不是符合作者意图的恰如其分的词。一名记者在一篇有关圣诞节的社论中这样引出狄更斯的话： 任何有关圣诞节的想法和文字已经被禁锢(imprisoned )在这句话中??“Imprisonment” 暗示着强迫，威逼，这么一来似乎意思是有悖其初衷的。用 “包含(contained )”或 “归结（summed up ）”就要好些。“概括（epitomized）”也行，尽管听起来有点僵硬。稍微再用点心我们就能准确地找到 “mot juste (恰倒好处的词) ”，那就是“distilled”.它比包含和归结语气更强。“Distillation (提炼)”意味得到本质（essence）的东西。因此我们可以进一步把这个句子修改为： 所有有关圣诞节的想法和文字的精华都被提炼到这句话之中。

英语词汇丰富，运用灵活。一个意思有很多种表达方式。但是无论意思上如何相近的词总是存在着些许区别。作为学生就要敏感地意识到这些区别。通过查字典，尤其是通过阅读，学生对这类细微差别敏感性将逐步增强，准确表达自己意思的能力也相应提高。 罗利教

授曾经说过：“同义词是不存在的。句子用词改变了，句子就不再是原来的意思了。”这也许过于绝对，但是很难驳倒。措辞稍有变更，意思会有微妙的变化。看下面两个句子： （1） 他死的时侯很穷。 （2） 他断气时穷困潦倒。 在某种意义上，expired 是died 的同义词，in indigent circumstances 是poor 的同义词。 但当看整个句子时，我们就不能坚持认为两句是一样的了。措辞的变化往往意味着风格的改变，并给读者以不同的感受。也许当好一个 谴词造句的工匠比当好一个与木头钉子打交道的木匠要难一些，但是只要我们付出努力和耐心，我们就能提高自己的技能和敏感性。这样我们不仅可以提高我们的写作能力，还可以提高阅读能力。

即使不包括俚语在内英语就有四十余万单词，这很可能让学习英语的外国学生感到气馁和沮丧。但千万不要灰心，因为超过半数的词已不再通用。就算大文豪沙士比亚也只使用了两万左右的词汇。今天普通英国人的词汇量在12000到13000之间。一个人的词汇量当然是尽量扩大的好，但仅仅10000的词汇量就够他说话写字表达丰富的意义了。关键是你要扎实地掌握你知道的单词。粗略地认识三个单词还不如准确地掌握两个。衡量一个木匠的好坏并不在于他拥有工具的数量多少，而是在于他运用工具的技艺如何。同样的，衡量一个作家好不好不能通过其认识单词的数量，而应通过其找到恰如其分的词的能力。这个词要不偏不倚正中要害，一言中的。

Central idea: a good writer should choose the words that will hit the nail cleanly on the head B

Things: The Throw-away Society by Alvin Toffler

“Barbie,” a twelve-inch plastic teen-ager, is the best known and best-selling doll in history. Since its introduction in 1959, the Barbie doll population of the world has grown to 12,000,000— more than the human population of Los Angeles or London or Paris. Little girls adore Barbie because she is highly realistic and eminently dress-upable. Mattel, Inc., maker of Barbie, also sells a complete wardrobe for her, including clothes for ordinary daytime wear, clothes for formal party wear, clothes for swimming and skiing. 十二英寸高的塑料小人“芭比”曾是历史上最著名最畅销的洋娃娃，自从1959年问世以来，全世界的芭比娃娃的数量增长到1200,0000人—比洛杉矶，伦敦和巴黎任何一个城市的人口还要多。小女孩热衷芭比娃娃是因为他很像真的而且可以任意更换衣服，作为芭比娃娃的生产厂家，Mattel公司还出售芭比的整体衣柜，包括日常便装，正式晚装，泳装和滑雪衫。 Recently Mattel announced a new improved Barbie doll. The new version has a slimmer figure, “real” eyelashes and a twist-and turn waist that makes her more humanoid than ever. Moreover, Mattel announced that, for the first time, any young lady wishing to purchase a new Barbie would receive a trade-in allowance for her old one. 最近Mattel公司推出一款更高级的芭比娃娃，这个新产品身材更苗条，有仿真睫毛，又可以扭转弯曲的腰肢，所有这些特点使其更加人性化。此外，M公司还首次宣布，任何一个购买芭比娃娃的女士都可以获得旧芭比娃娃的折价优惠。 What Mattel did not announce was that by trading in her old doll for a technologically improved modes, the little girl of today, citizen of tomorrow’s super-industrial world, would learn a fundamental lesson about the new society: that man’s relationships with things are increasingly temporary. M公司所没有宣布的是，通过折旧芭比娃娃来销售新款芭比娃娃，今天的小女孩，明天工业化社会的公民就会得出这样一个对社会的基本认识：人类和物品的关系越来越短暂。 The ocean of man-made physical objects that surrounds us is set within a larger ocean of natural objects. But increasingly, it is the technologically produced environment that matters for the individual. The texture of plastic or concrete, the iridescent glisten of an automobile under a streetlight, the staggering vision of a

cityscape seen from the window of a jet— these are the intimate realities of his existence. Man-made things enter into and color his consciousness. Their number is expanding with explosive force, both absolutely and relative to the natural environment. This will be even more true in super-industrial society than it is today. 我们周围人造物品的海洋外围还有更广阔的自燃物品的海洋。但是这个技术制造的环境逐渐影响着人类。塑料或混凝土结构， 街灯下霓虹闪烁的汽车，从飞机窗口俯瞰到的缓慢移动的城市—这些人类的亲密伙伴。人造物品进入并影响了人类意识，其数量急剧增长， 无论是就绝对而言还是相对而言。这种现象在将来的超级工业化社会会更加突出。 Anti-materialists tend to deride the importance of “things.” Yet things are highly significant, not merely because of their functional utility, but also because of their psychological impact. We develop relationships with things. Things affect our sense of foreshortening of our relationships with things accelerates the pace of life. 唯心主义者试图否认物品的重要性，但是物品是非常重要的，不仅因为它有实用功能，还因为其对精神的影响，我们发展和物品的关系，物品影响我们对关联和断联的意识。他们在情景结构中的作用，我们和物品关系的缩短加快了生活的节奏。 Moreover, our attitudes toward things reflect basic value judgments. Nothing could be more

dramatic than the difference between the new breed of little girls who cheerfully turn in their Barbies for the new improved model and those who, like their mothers and grandmothers before them, clutch lingeringly and lovingly to the same doll until it disintegrates from sheer age. In this difference lies the contrast between past and future, between societies based on permanence, and the new, fast-forming society based on transience. 此外，我们对物品的态度反映了基本的价值评判。有的小女孩兴高采烈的把她们的芭比娃娃换成新款高级的娃娃，有的小女孩象她们的母亲和祖母年少时一样，终日抱着同一个娃娃，形影不离，爱不释手，直到长大后娃娃从生活中消失，没有什么比这更具有戏剧性的对比了。这种不同在于过去和未来的对比，对于永久的社会和新的变幻无常的社会的对比。 That man-thing relationships are growing more and more temporary may be illustrated by examining the culture surrounding the little girl who trades in her doll. This child soon learns that Barbie dolls are by no means the only physical objects that pass into and out of her young life at a rapid clip. Diapers, bibs, paper napkins, Kleenex, towels, non-returnable soda bottles—all are used up quickly in her home and ruthlessly eliminated. Corn muffins come in baking tins that are thrown away after one use. Spinach is encased in plastic sacks that can be dropped into a pan of boiling water for heating, and then thrown away. TV dinners are cooked and often served on throw-away trays. Her home is a large processing machine through which objects flow, entering and leaving, at a faster and faster rate of speed. From birth on, she is inextricably embedded in a throw-away culture. 观察一下旧芭比换新芭比的小女孩身后的文化就可以看出人类和物品间的关系越来越短暂，这些孩子很快会知道有很多物品以极快的速度进入并离开他们的生活，不只是芭比娃娃。纸尿裤，围裙，纸巾，手绢，非循环使用的苏打汽水瓶—所有这些在她家被迅速使用，有的被无情的丢弃。玉米松饼放进一次性的烤罐，菠菜放进塑料袋中，这种塑料袋可以一起放进沸水锅中加热然后丢弃。电视上的烹饪节目也经常使用一次性的碟子。她的家就是一个大型处理机器，通过这个机器，物品以越来越快的速度不断流动，进入又离开，从出生开始，她就被包围在一次性的文化中。 The idea of using a product once or for a brief period and then replacing it, runs counter to the grain of societies or individuals steeped in a heritage of poverty. Not long ago Uriel Rone, a market researcher for the French advertising agency Publicis, told me: “The French housewife is not used to disposable products. She likes to keep things, even old things, rather than throw-away curtain.

We did a marketing study for them and found the resistance too strong.” This resistance, however, is dying all over the developed world. 对一次性物品的使用让人想到了粮食问题和祖祖辈辈生活在贫困中的人，不久前，法国广告代理公司P的一位市场调查员U R 告诉我:“法国的家庭主妇并不习惯于使用一次性的产品，她们喜欢把东西留着，即使是旧物品也不会丢。我们代表公司宣传一种一次性的塑料窗帘。我们队她们作市场调查，却发现她们的抵制情绪很强。”这种抵制在其他发达国家越来越少了。 Thus a writer, Edward Maze, has pointed out that many Americans visiting Sweden in the early 1950’s were astounded by its cleanliness. “We were almost awed by the fact that there were no beer and soft drink bottles by the road sides, as, much to our shame, there were in America. But by the 1960’s lo and behold, bottles were suddenly blooming along Swedish highways? What happened? Sweden had become a buy, use and throw-away society, following the American pattern.” In Japan today throw-away tissues are so universal that cloth handkerchiefs are regarded

as old fashioned, not to say unsanitary. In England for sixpence one may buy a “Dentamatic throw-away toothbrush” which comes already coated with toothpaste for its one-time use. And even in France, disposable cigarette lighters are commonplace. Form cardboard milk containers to the rockets that power space vehicles, products created for short-term or one-time use are becoming more numerous and crucial to our way of life. 因此，作家E M 指出在十二世纪五十年代初期，很多区瑞典观光的美国人都被瑞典的干净所震惊“让我们敬佩的是路边没有一个啤酒瓶和软饮料瓶，而自惭形秽的是，美国到处都是。但是到二十世纪六十年代，看看吧，各种瓶瓶罐罐凸现在瑞典的高速公路上??怎么了？跟美国一样，瑞典已经变成一个购买，使用一次性物品的国家了。在当今的日本，一次性的纸巾非常普遍，手绢已经老土了，而且也不卫生。在英国，花七便士就可以买到已经挤好牙膏，一次性使用的牙刷。即使在法国，一次性的打火机也很普遍，从牛奶只喝到为太空提供动力的火箭，它们对我们的生活起着越来越重要的作用。 The recent introduction of paper and quasi-paper clothing carried the trend toward disposability a step further. Fashionable boutiques and working-class clothing stores have sprouted whole departments devoted to gaily colored and imaginatively designed paper apparel. Fashion magazines display breathtakingly sumptuous gowns, coats, pajamas, even wedding dresses made of paper. The bride pictured in one of these wears a long white train of lace-like paper that, the caption writer notes, will make “great kitchen curtains” after the ceremony. 刚上市的纸衣服或者类似纸的衣服将一次性文化更推进了一步。时尚饰品店和工薪阶层服装店已经陆续出现一个全新的部门，这个部门专门负责那些色彩艳丽设计特别的纸衣服。时尚杂志展示了价格惊人的纸长袍，纸外套，纸睡袍，甚至纸婚纱和礼服。图中的新娘穿着仿蕾丝纸做成的白色长袍裙，标题写道：这条裙子在婚礼结束后可以做成“不错的厨房窗帘”。 Paper clothes are particularly suitably for children, Writes one fashion expert: “Little girls will soon be able to spill ice cream, draw pictures and make cutouts on their clothes while their mothers smile benignly at their creativity.” And for adults who want to express their own creativity, there is even a “paint-yourself-dress” complete with brushes. Price: $2.00. 纸衣服是最适合孩子的。一位时尚专家写道：“小孩子会乱溅冰激凌，而且他可以在纸衣服上画画，或者贴剪纸画，而母亲在一旁微笑的赞许其创造力。”对于想展示创造力的成年人，可以买一种配有刷子的“自助衣服”，价格两美元。 Price, of course, is a critical factor behind the paper explosion. Thus a department store features simple A-line dresses made of what it calls “devil-may-care cellulose fiber and nylon.” At $1.29 each, it is almost cheaper for the consumer to buy and discard a new one than to send an ordinary dress to the cleaners. Soon it will be. But more than economics is involved, for the extension of the throw-away culture has important

psychological consequences. 当然，价格是纸用品猛增的重要原因。因此有一家百货商店很有特色，店内全是清一色的衣服，这些衣服都是用被称作“魔鬼也会留意的纤维和尼龙”做成的。每件事1.29美元，对于消费者来说，一次性要比普通衣服送进洗衣店要便宜的多。但不仅仅是经济问题，一次性文化的蔓延还带来了不容忽视的精神影响。 We develop a throw-away mentality to match our throw-away products. This mentality produces, among other things, a set of radically altered values with respect to property. But the spread of disposability through the society also implies decreased durations in man-thing relationships. Instead of being linked with a single object over a relatively long span of time, we are linked for brief periods with the succession of objects that supplant it. 我们已经形成了一种一次性的心态，来适应一次性的产品。这种心态使得我们对于物品 的价值观产生了巨大的改变。然而社会中的一次性文化的蔓延也预示着人类和物品的关系持续的时间越来越短。我们只是和一系列马上将被代替的物品保持短期的联系，而不是和某一物品保持长期的联系。 U2

1 I regard gifted children as those who possess some quality or innate ability which has been recognized and identified by any number of testing and observation devices and who manifest interest and success in either physical, intellectual, or artistic pursuits. 我认为天才的儿童是这样一些人：他们具备在各种测验仪器与观察仪器上得到识别和确认的某些素质和天赋的能力。他们在体育、智力或艺术领域表现出兴趣并获得成功。

2 These might be children who are gifted athletes but who have real trouble mastering academic subject matter, or students who are poor athletes but are highly intellectual “quiz kids” who knock the top off all measuring devices. “Gifted” may describe pupils of average intelligence who have exceptional ability in art or music, or it may refer to the child with an IQ of 135 who excels in everything.

这些儿童可能是天才的运动员，而在掌握学校的文化课程方面却有着很大的障碍；也可能是体育一无所长，却能攻克所有测试难题的高智“神童”；天才既可以指那些智力平平却在艺术或音乐方面有超凡能力的学生；也可以指那些在任何方面都表现出色，智商为135的学生。

3 How can we deal with these gifted? I firmly believe that we should group them as nearly as possible according to interest and ability (giftedness) and challenge them with a type of program that will help them to grow to the fullest extent of their abilities and capacities.

我们怎样对待这些天才呢？我坚信我们应按兴趣和能力(天赋多少的程度)尽可能接近地把他们分在一组，用能够帮助他们尽可能充分发挥他们的能力和才华的教学计划给他们考验、刺激。

4 This grouping could take the form of special subject arrangements in the elementary grades, a situation in which a class is heterogeneously grouped most of the day but is divided at times into

special interest or ability class groups for special instruction. In high school, it may take the form of grouping students in regular classes according to any number of criteria but basically those of interest and proficiency (or lack of proficiency) in various subject areas.

在低年级可安排特别课程加以组班，即在一天中的大部分时间里学生在多元化的班级学习，而在一些时间内，只按特别兴趣和能力分类组班，专门施教。在中学，可任意规定标准组织普通班，但基本上可按照对不同科目的兴趣和水平(或缺乏水平)为标准来分班。

5 One of the basic arguments against grouping the gifted is the fear of creating a caste of intellectual snobs. Similarly, some educators fear that the average and slow students would come to regard themselves as inferior.

反对将天才学生集中起来的基本论点之一是唯恐这样会造就一群自以为很有知识，高人一等的人，同样地，一些教育工作者担忧那些智力平平、反应迟钝的学生会认为自己低人一等。

6 If my definition of the gifted is accepted, then these fears are groundless. After all, the schools have grouped gifted athletes for years. Yet how many athletes regard themselves as part of an elite? Do varsity athletes look down upon other pupils as inferior? The vast majority apparently do not. 如果我对天才的定义能够被接受，那么这些忧虑都是没有根据的，毕竟多年来许多学校已经将天才的运动员集中在一起，但又有多少运动员认为他们自己是精英名流的一部分呢？大学体育代表队的运动员们将别的学生视为低能吗?绝大多数显然不是这样的。

7 Consider also the amount of “gifted grouping” in speech, music, art, and journalism. Schools have readily grouped the gifted in these areas without any apparent ill effect. To the extent of my observation, encouraging gifted debaters, musicians, artists, and writers to develop their special talents does not create envy or feelings of inferiority among less talented students. 再看一下在演讲、音乐、美术和写字等方面将天才集中在一起的情况吧。许多学校已经集中这些方面的天才而无任何明显的不良影响。仅就我的观察来说，鼓励天才的辩论家、音乐家和作家，发展他们的特别才能并不会产生妒忌或在才能较低的学生中产生自卑感。

8 If educators sincerely desire to promote individual growth and self-respect, they have no grounds, as far as I can see, to fear any kind of grouping. The teacher, not the manner in which a class is organized, determines students' attitudes toward individual differences. Before he can hope to instill the proper attitude, however, the teacher needs to make a critical analysis of his own attitudes toward such differences.

如果教育者真心希望促进个人成长和自尊心，那么至少在我看来，他们没有理由为任何形式的分班集中而忧虑。决定学生对个人差异的态度是教师而不是班级的组织形式，在向学生灌输正确态度之前，教师应首先恰当分析自己对这种差异的态度。

9 If a group of gifted or nongifted students form the wrong concept about themselves, the fault

probably lies with the teachers, parents, or administrators. I have confidence that if teachers accept and respect individual worth, that if they challenge and spark interests in young people, the individual student will mature and grow successfully along the lines of his interests and abilities. I say, let those with similar “gifts” associate, plan, and enjoy being together. 如果一群有天赋的或没天赋的学生对于自身有错误概念，其错误在于教师、家长或管理人员。我有信心说，如果教师接受并尊重个人价值，如果他们激发和启迪年轻人的兴趣，那么每个学生都将成功地沿着兴趣和能力的方向长大成熟。让那些具有相似才能的人互相交往、共同计划，享受在一起的欢乐。

10 Many educators disagree with the idea of gifted grouping because they believe that it does not affect achievement significantly. They cite pilot studies which indicate that no significant change in achievement results when children are separated into slow and accelerated classes. 许多教育者不同意将天才者集中在一起，因为他们认为这样做对成功没有显著影响。他们以试点研究为例，说明学生在被分为慢、快班时在成绩方面没有显著的变化。

然而，事实是，在绝大多数的试点研究中，孩子们只按智商高低分班，很不可靠，而结论又仅以掌握事实细节的分数为基础。 11 The fact is, however, that in a vast majority of pilot studies the children have been grouped only according to IQ scores, which are far from reliable, and the conclusions have been based on achievement scores which measure only mastery of factual detail.

不幸的是，在创造性、态度、自我调节能力、潜在的兴趣和才能，以及天赋的能力等方面还没有可靠的手段来衡量其长进。

12 Unfortunately, there are no reliable devices for measuring growth in such areas as creativity, attitudes, personal adjustment, latent interest and talent, and innate capacity.

13 My opinion, which is based on more than a decade in the classroom, is that learning skyrockets when individuals are grouped according to interest and ability and are motivated, challenged, and inspired by a type of schoolwork that will yield some measure of success to them.

基于十余年的课堂教学经验，我的观点是：当学生按照个人的兴趣和能力组班，给他以能产生某种程度成功感的学校作业，予以鼓舞、激发和启迪，其学识将会猛增。

14 Heterogeneous classrooms frequently produce frustration in children who are persistently unable to do the same work that most of the other children do. Frustration is also produced when bright children are not properly challenged by their school work, as is too often the case in heterogeneous classrooms.

多元化课堂常使一些孩子产生困惑，他们总是不能完成其他孩子中多数人能完成的同样功课。在多元化课堂里常见的另一种困惑,则出现在聪明的学生身上，因为他们没有受到学校作业的适当激励。

15 I have little fear of gifted students' being pushed beyond their endurance, for I have faith in the ability of most teachers to recognize the limits to which any student should be pushed. On the

other hand, I don't believe giftedness should be wasted away simply because a bright or talented student is content to proceed at what is? for him? a snail's pace or to stand at the top of a class of students with less ability.

我丝毫不惧怕天才学生会被推到超出他们承受力的地步，因为我相信大多数教师有能力识别某一学生应被推至的极限；但我相信天赋不应该仅仅只是因为某一聪明或有才能的学生满足于对他来讲简直是蜗牛爬行的前进速度、或处于一个能力较差的学生班的最前列而被浪费。

16 Several schools with which I am familiar have experimented with grouping the gifted in a reading program. (Their regular procedure had been to have three or four reading groups in one classroom under one teacher. The teacher's time was divided among several small groups.) 我熟悉的几所学校已经试验在阅读课中将有天才者集中起来的分班做法。(过去其常规程式是一个老师教授一个班级中的三至四个阅读小组，老师的时间平均分给这几个小组。)

17 The experiment involved putting slow readers from different classrooms in one classroom, average readers from different classrooms in another class, and fast readers in still another class. Each classroom still had one teacher, but he no longer had to divide his time among several different groups. The control group consisted of a class organized and taught under the regular procedure mentioned above.

这个实验把来自不同班级阅读速度慢的学生分在一个班里，速度一般的学生分在另一个班里，而速度快的被分在还有一个班里。每个班仍有一位教师，但他不再需要把他的时间平分给几个小组了。对比班按照上面提到的常规方式组织施教。

18 After two years, the researchers found greater overall progress at all reading levels in the experimental group. In fact, some slow readers joined the average ones and some average ones moved up to the fast group. In this case, special ability grouping paid dividends all around.

两年以后，研究者发现，各阅读水平级的学生的总体进步还是实验班的大。事实上，有些速度慢的学生加入到中等速度的行列，而有些中等速度的上升至快速班。在这一事例中，按专长分班使各班都得到提高。

19 I believe the same results could have been achieved in science, social studies, mathematics, or English. By decreasing the range of interest and/or ability levels, the teacher is able to do more toward helping individual growth.

我相信，在科学、社会学、数学或英语等方面也会取得一样的成绩。借助于缩小兴趣和／或能力水平间的档次，教师能对个人的发展提供更多的帮助。

20 While I do not believe that children should be regarded as resources to be molded to the needs of society, I do believe that as individuals they are endowed with certain characteristics and attributes? “gifts” of nature? which represent their potential success in life. Where children have certain “gifts” in common, they should be allowed to work and study together.

虽然，我认为孩子们不应该被视为可模制的资源以适应社会的需求。但我确信作为个人，他们天生具有某种特点和特性──即天赋──代表了他们生活中潜在的成功。当孩子们具有某

种相同的天赋时，他们就应被准许在一起工作和学习

“Grouping the gifted: Pro” is basically an argument. It centers around the issue whether the gifted students should be grouped together in school instruction. As people’s understanding of the notion of being gifted may vary, it is necessary for the author to start off with his definition of the gifted, followed by the concept and the way of gifted grouping, and then present the opposing views, which are to be refuted, before drawing the conclusion.

By applying such methods of persuasion as refuting（反驳） opposing views and citing（引用） results of research and observations, the author argues for replacing the traditional heterogeneous classroom with grouping pupils according to their interest and ability

Unit5插电的麻醉药—— 电规和荚国家庭 玛丽?温

电视进入美国社会的二十五年见证了媒体在美国人生活中逐渐变得根深蒂固的过程，至少在一个州电视机已经获得了法定必需品地位，即在负有债务的情况下，它也和衣物、炊具等物一样不能被收回，收看电视已经成为日常生活中普通但不可或缺的一部分。仅在电视出现的早期，作家和评论家们就对此有了敏锐的洞察力，他们将观看电视的活动与它提供给观众的真实内容区分开来。在早期的时候，作家们常常讨论电视对家庭生活的影响。然而，一群奇怪的目光短浅的人困扰了这些早期观察家：他们几乎毫无例外地认为电视有利有益，实际上，对家庭产生了奇妙的影响。 “电视将成为有孩子的每一个家庭的一项真正的财产，”一位作家在1949年预测道。 “电视虽然将改变你的生活方式且改变你的孩子的习惯，但这种变化是极好的进步。”另一位评论家断言。 “当然，不需任何调查便可确定电视已经把家人聚集到了一间屋子里。”1949年《纽约时报》的电视评论员这样写道。 每一篇早期的关于电视的文章千篇一律地配上一张照片或一张插图，显示一个家庭惬意地一起坐在电视机前：女儿坐在妈妈的膝上，儿子坐在爸爸座椅的扶手上，爸爸的手环着妈妈的肩。谁能想到二十多年以后妈妈会在厨房里欣常电视剧，孩子们在房间里看卡通片，爸

爸则在客厅里观看球类节目呢? 当然，在早期那些日子里，电视机非常昂贵。在1975年以前认为超过60％的美国家庭将拥有2台以上电视机的这种想法是十分荒谬的。这些早期作家们不能预见出 庭会有多台电视，不会料想到家人们会分开看电视。谁也不会想到孩子们多数时间最终会投入到电视中，电视被家长们普遍当作儿童托慰器来使用，电视机影响了抚养孩子方法的改变，孩子们看电视的要求渐渐占据了家庭计划的多数时间——简言之，新媒介的力量支配着家庭生活。 在开始的几年后，当孩子们对电视的使用逐渐增长，对于孩子长时间地看电视，父母也忧虑起来了，他们担心这可能会有影响，然而一系列不断重复的话语帮助安抚了焦虑的父母们。“电视一直都处于一种影响的模式中，它已经广泛地存在于家庭、同龄人群体、学校、教堂和文化中。”早期研究电视对孩子影响的作家们这样写道：换句话说，如果孩子的家庭生活正常，父母就不必担心所有看电视的影响。 但电视不仅仅影响孩子，也深深地影响了意欲改善电视影响的“影响模式”。家和家庭生活自从电视出现后已经发生了重要变化，同龄人群体已经变得以电视为方向，孩子们聚在一起的时间大多数被用来看电视。文化也普遍地被电视改变了，因此把电视定位在起辅助作用是不合适的，它的许多辩护者们(常常是电视行业 人员)坚持认为它起到了这种作用。电视不仅仅是对今天的孩子产生重要影响的许多因素之一。通过对家庭生活的改变，电视显露出对今日儿童生活的重要影响。 电视对家庭生活的贡献是两方面的。有一段时间它确实避免了家庭成员们分散开来，但它并没有起到将家人聚在一起的作用，而是通过支配着家人聚在一起的时间，毁掉了每个家庭独一无二的特性——在很大程度上依赖于一个家庭所拥有的特

性——如特殊惯例游戏、日常笑话、共同欣赏的歌曲和家人团聚在一起共享的活动。 “像一个老巫师，”尤里?布朗芬布勒写道，“电视机施下了魔咒，凝固了语言和行为，只要魔法存在，就把活生生的人变成悄无声息的雕塑。电视屏幕最主要的危险并不完全在于它所引起的行为——尽管这也有危险——而在于它所阻碍的行为：使孩子受到教育并形成性格的聊天、游戏、家府节日和辨论，而打开电视机则会中断孩子向成人转变的过程。 然而父母们已经完全接受了以电视为主导的家庭生活，以至于他们看不出媒体如何影响他们可能存在的问题，一位一年级教师在报告中这样写道： 在我的班上有这样一个孩子，她是独生女。我想了解更多关于她家庭生活的情况，因为这个小女孩极不合群，也不交朋友，所以我和她母亲谈了这个问题。她母亲说他们在晚上没时间做任何事。这对父母从临时保姆那儿接孩子回家，然后母亲忙于做饭，而孩子则看电视，吃完饭后夫妻俩看电视孩子就上床睡觉。我对这位母亲说：“她不帮你做饭吗?那可是你们两人交谈的好时间。”这位母亲说：“哦，但我真不想让她错过“缩放”，这是个好节目!” 即使家庭努力控制电视时间，但是在太多时候，电视却恰恰出现，与家庭生活积极的方面相抵触。一位作家，同时也是两个分别为3岁和7岁男孩的母亲，在《纽约时报》上的一篇文章里这样描述她的家庭电视时间表： 我们处于一场全面战争状态中。每一天就是一场新的战斗，每一个节目都是一场主要的小冲突。我们都意识到这一切实在是太糟糕，并且准备与孩子们协商??原则上我们赞同一天看2个半小时电视，“芝麻街”和“电子公司”(这之间是晚饭时间)，而且在七点到八点半这个时段有两个长达半小时的节目，它能使大人们安静地吃顿饭且可以避免两个男孩互相攻击对方。他们上床前的选择很让人不愉快，因为就像乔希最近所说的那样，“这个时段的节目我都不喜欢，”??只有“我的职业是什么”或“说出事实”??这些节目。 很明显在这个时段应该有第一流的儿童节目。 请想想这里描述的家庭生活：假设父亲在放“芝麻街”到“电子公司”这段时间下班回

家。孩子们要么在看电视，要么狼虎咽地吃饭，要么两者同时进行。当父母们在安安静静地吃晚饭时，孩子们又看了一小时的电视，然后离上床睡觉只剩下半个小时了，仅够洗澡、穿睡衣裤、刷牙等等。孩子们的夜晚安排得精确无比，有如训练有素的军事化行动。他们看最喜欢的节目，且当“没有我真正喜欢看的节目”时，他们就看其他正在播放的节目——因为看电视是一件重要的事。他们的母亲并没发现看电视有什么不好，只是为了看电视而看电视；她只希望在这段时间里有一些优秀的儿童节目。 在维多利亚时代，大家庭里常常举办一些家庭游戏，晚餐也是吃得悠闲自得，如果不必忆起那个年代其乐融融的家庭生活，那么下面有一个问题：孩子们只要有时间，便会夜复一夜地看电视，这种低迷的、机械化的安排好吗?有没有更好的家庭生活? 当然，今天的家庭仍然时常在一起举行一些特殊的活动：夏日露营、晴朗的周日动物园游、做各种各样的旅行和探险，但是他们在一起的普通日常生活就减少了——例如在桌前吃晚餐；自发的开展活动；当无事可干时，孩子们凭一时冲动想出的游戏：涂鸦、聊天，甚至是争吵及所有形成家庭生活架构、展露童年生活的活动。而取而代之的是，孩子们很有规律地收看电视节目，很有规律地上床睡觉，父母们则一起安静地享用晚餐。 《纽约时报》上这篇文章的作者写道：“保证一个稳固健全的家庭意味着调节孩子们和父母之间的需要。”但可以肯定的是成人的需要远比孩子们的易于满足，只要有效地转移孩子们的视线，让他们不再吵闹，父母们则会同没有生养孩子的夫妻们一般无所追求，心满意足地享受着生活。实际上，孩子们极其需要一个有利于他们成长的家庭环境，而父母们应努力为孩子们创造环境，共同营造未来家庭所需的和睦家庭关系。如果家庭没有积累可供分享的经历，那些发生、再发生、变化、发展的日常生活经历，那么它还有什么必要维持下去呢?这样的家庭与托儿所又有何异?

appetite

人的一生中，最令人愉悦的事情之一就是欲望，最主要的义务之一就是保持它。欲望是人生中最重要的乐趣，是一种告知你，你仍然对生存好奇的感觉，告诉你你还渴望融入这个世界，品尝它丰富的滋味。 当然，对我来说欲望不仅是对食物的渴望，而是任何未被满足的渴望，任何让血液沸腾，证明你想要更多的东西，说明了你并未耗尽你的生命的感觉？。王尔德曾经说过，他为那些从未满足过自己内心的欲望的人感到惋惜，更为那些已经满足内心欲望的人感到惋惜。我曾经有过一次这样的体验，那几乎让我丧命，我宁愿保持这样的感觉，而不是拥有。 对我而言，欲望是停留在让人想要的状态，从而让期望一直存在。当我还是个孩子的时候，我记得自己学过这样的课程，当狂欢宴会变得稀少，我发现快乐最好的感觉不是吃了一颗太妃糖，而是吃之前凝视着它的时候。确实，第一口咬下去的感觉很美好，但是一旦吃完了，就没有东西剩下了，无论是太妃糖还是渴望感。而且，太妃糖美味的感觉不知不觉地减少了，因为你粗暴地吃掉它的行为。不，最好的感觉是渴望着它，坐着看着它，那时你会领略到珍宝盒里无尽的滋味。 所以，对我而言，欲望最令人愉悦的就是渴望的感觉，而不是满足。想要一个桃子，或是一瓶威士忌，或是一种特别的触感或声音，或是和一个特殊的朋友相处。当然，我知道在这样的情况下，让我们产生欲望的对象总是最完美无瑕的。这正是我为什么要保存欲望到特意禁食的地步，因为我觉得欲望太过美好所以不想失去，太珍贵所以不愿过度享用而让它变得索然无味。 因为这个原因，我真的不想要每天常规的三餐，我想要的是丰富的，美味的，狂欢的，压的桌子发出呻吟的，四天一次，不知道下次是什么时候的一餐。对我来说，节欲一天并不用一种清教徒式的手法来剥夺个人愉悦，而是通过不可预期来获得最享受的罕见时刻。 节欲是一种对神圣欲望致敬的方式。所以我觉得我们应该规律地放弃享乐——食物，朋友，爱人——为了保持情感的强度，和重新得到的那一刻。为了让自己和我们所爱的人或事重获新鲜感的那一刻。我觉得，水手，旅行家，猎人都享受过这样的时刻。现代生活的厌倦感，或许是因为我们彼此太过接近了，娱乐，用餐都太过规律。一旦饥饿感将我们同食物、家人的隔绝开来，我们就懂得要珍惜他们了。男人带着狗去打猎，女人和孩子挥手同他们道别。洞穴连续几天都因为男人的离开而变得空旷，没人吃东西，也不知道该做什么。女人蹲在火边，泪盈眼眶，孩子嚎啕大哭，所有人都饥饿不已。直到某个晚上，从山里传来狗叫声，男人带着肉类满载而归。这是一场大团圆，大家狼吞虎咽，欲望的重要性也得以显现。等待已久的一餐变成一顿值得铭记的盛宴，甚至是一次神圣的庆贺生命的仪式。现在，我们每天从办公室回到家里，吃一顿廉价的鸡肉和冻豆。这也不错，但太多了，太容易了，太有规律了，没有任何努力或是期待就能得到。我们有食物，我们很幸运，我们脸上的油脂闪闪发光，但我们再也不知道饥饿的乐趣了。 所有事都过了头，过了头的音乐，过了头的娱乐，过了头的美味小吃，或是过了头地同朋友相处，造成了一种生活的无力感，让人不想再听，再尝，再看，再爱，再记。生命是短暂而珍贵的，欲望是这种特性的保护者，失去欲望是一种死亡，所以如果希望能享受这短暂的生命，我们必须尊重欲望的神圣性，保持对它的渴望，不要过分削弱它。 自我将干裂的嘴唇放到冰水边，从而获得极乐的瞬间已经很久了。甘泉始终在那里等着我们去享受，我们所需要的，不过是最初的那种渴意罢了。

beauty

For the Greeks, beauty was a virtue: a kind of excellence. Persons then were assumed to be what we now have to call---lamely, enviously--- whole person. If it did occur to the Greeks to distinguish between a person’s “inside” and “outside”, they still expected that inner beauty would be matched by beauty of the other kind. The well-born young Athenians who gathered around Socrates found it quite paradoxical that their hero was so intelligent, so brave, so honorable, so seductive ---- and so ugly. One of Socrates’ main pedagogical acts was to be ugly

---- and teach those innocent, no doubt splendid-looking disciples of his how full of paradoxes life really was.

“全面的人”虽然这个称呼有点不理直气壮,并且带有嫉妒之意。倘若让古希腊人区分一个苏格拉底身边的雅典青年人发现自己的偶像是如此得聪慧、勇敢、正直、充满诱惑力而同时又那么得丑 这是多么自相矛盾啊。而苏格拉底主要的教学手段之一即为“丑”告诉这些天

They may have resisted

Socrates’ lesson. We do not. Several thousand years later, we are more wary of the enchantments of beauty. We not only split off ---- with the greatest facility ---- the “inside” (character, intellect) from the “outside” (looks); but we are actually surprised when someone who is beautiful is also intelligent, talented, good. 他们或许能够抗拒苏格拉底的学说。而我们做不到。几千年以后.美的魅惑使我们更加疲惫。我们不仅仅用最容易的方式将“内在”(性格,心智)和“外在”(外貌)割离开来.同时我们也对那些既有美貌亦有智慧天赋之人,感到诧异。 It was principally the influence of Christianity that deprived beauty of the central place it had in classical ideals of human excellence. By limiting excellence (virtus in Latin) to moral virtue only, Christianity set beauty adrift ---- as an alienated, arbitrary, superficial enchantment. And beauty has continued to lose prestige. For close to two centuries it has become a convention to attribute beauty to only one of the two sexes: the sex which, however Fair, is always Second. Associating beauty with women has put beauty even further on the defensive, morally. 美在古典时期是理想的人类美德,而将其从这中心位置赶走的首要原因来自基督教的影响。通过美德(拉丁语为virtus)的概念限定到仅仅指伦理道德的范畴,基督教放逐了“美”—— 它成为一种异化的,武断的,肤浅的诱惑。同时美不断丢失了它原本的名声。到二世纪末的时候,美成为一种既定概念,仅用于修饰两性之的一个性别:这个性别虽然是悦目的,但却处于第二位。将美与女性联系起来,使得美的概念在道德层面上更加脆弱。 A beautiful woman, we say in English. But a handsome man. “Handsome” is the masculine equivalent of ---- and refusal of ---- a compliment which has accumulated certain demeaning overtones, by being reserved for women only. That one can call a man“beautiful”in French and in Italian suggests that Catholic countries ---unlike those countries shaped by the Protestant version of Christianity---still retain some vestiges of the pagan admiration for beauty. But the difference, if one exists,is of degree only. In every modern country that is Christian or post-Christian, women are the beautiful sex ---- to the detriment of the notion of beauty as well as of women. 在英语里,我们说一位女子是美丽的。但是我们却说一位男子是英俊的。“英俊”是其阳性的等同词,同时拒绝一种带有某些贬义暗示的赞扬,而这种赞扬是仅用于女性的。在法语和意大利语里,人们可以称男子是“美丽的”,这暗示着这些天主教国家依旧保留了前基督教时期欣赏“美”的痕迹,而这些痕迹在新教国家中已经荡然无存。但即使存在,差别也只是程度不同而已。在任何一个基督教或者后基督教国家里,女性就是那个美丽的性别——既损害了美这

个概念,也损害了女性这个概念。 To be called beautiful is thought to name something essential to women’s character and concerns. (In contrast to men ---- whose essence is to be strong, or effective, or competent.) It does not take someone in the throes of advanced feminist awareness to perceive that the way women are taught to be involved with beauty encourages narcissism, reinforces dependence and immaturity. Everybody (women and men) knows that. For it is “everybody”, a whole society, that has identified being feminine with caring about how one looks. (In contrast to being masculine ---- which is identified with caring about what one is and

does and only secondarily, if at all, about how one looks.) Given these stereotypes, it is no wonder that beauty enjoys, at best, a rather mixed reputation. 被称为“美”意味着要列举出一些对女性来说必要的特征和她们所关心的事物。(和男性不同,他们的核心是强壮、有效率,或者有能力。)那些拥有超前女性意识的人将很容易就能感受到,让女性和“美”联系起来,会助长她

(女性和男性)都认识到这

点。因为“所有人”,整个社会,都很明确,作为女性就应该关心长相。(作为男性则不同:他们身份的确认是关注于某人是谁,做什么的,而长相即使并非一无是处,至少也是其次的。)有了这些老套的看法,我们就不难明白, 即使从最好的方面来看,为什么“美”也有着褒贬不一的名声。 It is not, of course, the desire to be beautiful that is wrong but the obligation to be ---- or to try. What is accepted by most women as a flattering idealization of their sex is a way of making women feel inferior to what they actually are ---- or normally grow to be. For the ideal of beauty is administered as a form of self-oppression. Women are taught to see their bodies in parts, and to evaluate each part separately. Breasts, feet, hips, waistline, neck, eyes, nose, complexion, hair, and so on ---- each in turn is submitted to an anxious, fretful, often despairing scrutiny. Even if some pass muster, some will always be found wanting. Nothing less than perfection will do. 当然,对美的崇拜并没有什么错,错就错在认为美是一种义务,并且试图想要变美。作为她们性别的一种讨好的理想化状态,大多数女性都可以接受的方式是,让她们觉得自己比实际情况来的差劲。因为美的理想境界就是受制于一种自我对立的状态。人们教导女性要从各部分区看待她们的身体,并且要分别评价每一个部分。胸部、腿、臀部、腰、颈、眼睛、鼻子、肤色、头发等等——每一部分都需要一番焦虑、苦恼,甚至绝望的审查。即使有些部分符合要求,但总有地方永远是希望更好一些的。只有完美无瑕了,才能无可挑剔。 In men, good looks is a whole, something taken in at a glance. It does not need to be confirmed by giving measurements of different regions of the body, nobody encourages a man to dissect his appearance, feature by feature. As for perfection, that is considered trivial ---- almost unmanly. Indeed, in the ideally good-looking man a small imperfection or blemish is considered positively desirable. According to one movie critic (a woman) who is a declared Robert Redford fan, it is having that cluster of skin-colored moles on one cheek that saves Redford from being merely a “pretty face”. Think of the depreciation of women ---- as well as of beauty ---- that is implied in that judgment. 在男人之中, 分来做出最后的确认。没有人会鼓励男性去一部分一部分地细查自己的外貌。至于完美,那是被认为无关紧要的,并且几乎是不男性化的。的确,对于一些理想中的美男子,一点小瑕疵反而是让人喜欢的。有一位电影评论家(女性),她是罗伯特?雷德福的影迷,她觉得正是因为其脸颊一侧有一颗肉色的痣,才使得雷德福不被仅仅认为有一张“漂亮的脸蛋”。想想这个评价里

既暗示了对女性的贬低,也暗示了对“美”的贬低. “The privileges of beauty are immense, ” said Cocteau. To be sure, beauty is a form of power. And deservedly so. What is lamentable is that it is the only form of power that most women are encouraged to seek. This power is always conceived in relation to men; it is not the power to do but the power to attract. It is a power that negates itself. For this power is not one that can be chosen freely ---- at least, not by women ---- or renounced without social censure. 科克托曾说:“美的特权是无限的。”毫无疑问,美是一种力量形式,并且理因如此。但遗憾的是,如今人们只鼓励大多数的女性去追求这种力量。这种力量的制造总是和男性联系起来。这力量不是去做什么,而是去吸引什么的。这种力量否定了自身。因为这种力量并不是一个人所能自我选择的,至少不是女性可以自我选择的,或者说如果她们声称要放弃这种力量的话,是要受到社会谴责的。 To preen, for a woman, can never be just a pleasure. It is also a duty. It is her work. If a woman does real work ---- and even if

she has clambered up to a leading position in politics, law, medicine, business, or whatever ---- she is always under pressure to confess that she still works at being attractive. But in so far as she is keeping up as one of the Fair Sex she brings under suspicion her very capacity to be objective, professional, authoritative, thoughtful. Damned if they do women are. And damned if they don’t. 对女性来说,梳妆打扮不仅仅是一份乐趣,更是一种责任,是她的工作。如果一位女士做着实际的工作,乃至她在政治、法律、医学、商界或别的什么领域爬到了领导层位置,她也总是背负着压力,时刻要确保她在工作的时候还保持着吸引人的魅力。但只要她仍然是“悦目的性别”中的一员,那她就一直要受到质疑——是否有能力保持客观、专业、权威和缜密。如果真成为了那样的人,那这样的女人真糟透了!! One could hardly ask for more important evidence of the dangers of considering persons as split between what is \women. How easy it is to start off by defining women s caretakers of their surfaces, and then to disparage them(or find them adorable)for being \for too long. But to get out of the trap requires that women get some critical distance from the excellence and privilege which is beauty, enough distance to see how much beauty itself has been abridged in order to prop up the mythology of the \beauty from women---and for them. 比起那种无止境的喜忧参半的故事,即女性的苦闷而言,我们几乎不太能从将人区分成“内在”和“外在”的做法中找到更多证据来说明其危险性。一开始就将女性定义成只对外表关注的人,然后就说她们是“肤浅”的,这是多么容易的事情啊!这个粗鄙的陷阱已经存在太久了。但是要从这个陷阱里逃脱出来,就要求女性与美的好处与特权保持严格的距离,并且要有足够的距离去了解“美”这个概念本身有多少被删节了,用以为了女性本身而解救出来。

unit11 Cultivating a Hobby 培养一种业余爱好

A gifted American psychologist has said, “Worry is a spasm of the emotion; the mind catches hold of something and will not let it go.” It is useless to argue with the mind in this condition. The stronger the will is, the more futile the task

is. One can only gently insinuate something else into its rightly chosen, if it is really attended by the illumination of another field of interest, gradually, and often quite swiftly, the old undue grip relaxes and the process of recuperation and repair, begins. 美国一位天才心理学家曾经说过：“忧虑是一阵情感的冲动，意识一旦陷入某种状态，这种状态将很难被改变。”在这种情况下，与意识去抗争是徒劳的。意志力越强，这种抗争就越显得徒劳无益。这时，唯一的解决办法只能是悄悄的渗入某种新的东西，来分散注意力。如果这种新的东西选择恰当，而且确实能激起你对另一领域的兴趣，渐渐地、而且经常是非常迅速地，你过分紧张的情绪就会缓解，你又开始恢复到原来的状态。 The cultivation of a hobby and the forms of interest is therefore a policy of first importance to a public man .But this is not a business that can be untaken in a day or swiftly improvised by a mere command of the will. The growth of alternative mental interests is a long process. The seeds must be carefully chosen; they must fall on good ground; they must be sedulously tended, if the vivifying fruits are to be at band when needed. 因此，对一个公众人物来说，培养一种业余爱好、一种新的兴趣显得尤为重要。但这不是一件一朝一日或凭一时的意气就能一蹴而就的事情。这种替代忧虑的心理兴趣培养是一个长期的过程。它的种子必须要精挑细选，然后播撒到肥沃的土壤中，要想得到籽粒饱满、需要时随手可摘的果实，还必须对他们精心呵护。 To be really happy really safe, one ought to have at

least two or three hobbies, and they must all be real. It is no use starting late in life to say: “I will take an interest in this or that.” Such an attempt only aggravates the strain of mental effort. A man may acquire great knowledge of topics unconnected with his daily work, and yet hardly get any benefit or relief. It is no use doing what you like; you have got to like what you do. Broadly speaking, human beings may be divided into three classes; those who are toiled to death, those who are worried to death, and those who are bored to death. It is no use offering the manual laborer, tired out with a hard week’s sweat and effort, the chance of playing a game of football or baseball on Saturday afternoon. It is no use inviting the politician or the professional or businessman, who has been working or worrying about serious things for six days, to work or worry about trifling things at the week-end. 要想真正的快乐，而且每次都能真正奏效，一个人必须有两种或三种业余爱好，而且必须是真正的业余爱好。一个人到了晚年才说：“我要培养这种或那种兴趣。”那已经没有任何意义了。这种尝试只能更加增加大脑的压力。一个人可能具有与他日常工作无关的大量的知识，但这些知识并无助于他减轻心理压力。随心所欲的做你喜欢的工作不会帮你减轻心理压力，而是你必须设法喜欢你目前所做的工作。大致来说，人可分为三类：第一类人是累死；第二类人是愁死；第三类人是烦死。体力劳动者经过一周的辛勤劳动已经筋疲力尽，再让他们在周六下午踢足球或打棒球无助于消除他们的疲劳。让那些为一些大事已经连续工作或烦恼了六天的政治家、专业人员或工商界人士来说，

在周末的时候让他们为一些鸡毛蒜皮的小事烦恼费神，也不会使他们身心轻松。 As for the unfortunate people who can command everything they want, who can gratify every caprice and lay their hands on almost every object of desire — for

them a new pleasure, a new excitement is only an additional satiation. In vain they rush frantically round from place to place, trying to escape from avenging boredom by mere clatter and motion. For them discipline in one form or another is the most hopeful path. 对于那些不幸的人：那些可以随意发号施令；那些随心所欲，无所不能的人，新的乐趣、新的喜悦对他们来说是无所谓的事情。他们狂乱地从一个地方跑到另一个地方、想通过不断换地方的这种方式来摆脱烦恼，这是徒劳的。对他们来说，条理、规矩是他们最有希望摆脱烦恼的办法。 It may also be said that rational, industrious, useful human beings are dividing into two classes: first, those whose work is work and whose pleasure is pleasure; and secondly, those whose work and pleasure are one. Of these the former is majority. They have their compensations. The long hours in the office or the factory bring with them as their reward, not only the means of sustenance, but a keen appetite for leisure even in its simplest and most modest forms. But Fortune’s favored children belong to the second class. Their life is a natural harmony. For them the working hours are never long enough. Each day is a holiday, and ordinary holidays when they come are grudged as enforced interruptions in an absorbing vocation. Yet to both classes the need of an alternative outlook, of a change of atmosphere, of a diversion of effort, is essential. Indeed, it may well be that those whose work is their pleasure are those who most need the means of banishing it at intervals from their minds. 也可以说，理智、勤奋、有才能的人可以分为两类：第一类是工作与娱乐泾渭分明；第二类人是工作与娱乐合二为一。大多数人属于前者。他们有他们的报酬。长时间在办公室或工厂的辛勤劳作不仅使他们得到了维持生命的薪水，而且培养了他们追求快乐的强烈愿望，即使仅仅是那些最简单、最朴实的形式。然而命运女神所偏爱的却是第二类人。他们的生活自然、和谐。对他们来说，工作的实践永远都不够长。每一天都是假期，法定假期到来时，他们不愿休假，认为这是强行终端干扰了他们精彩的假期。然而，这两类人都必须改变一下他们的观点，调整一下气氛、转移一下奋斗的方向。事实上或许那些以工作为了的人正是那些最需要通过一种兴趣或爱好使自己适时忘记自己工作的人。

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