研究生英语1—9单元课文+翻译

Unit 1
Ghosts for Tea
' Ten pence for a view over the bay' . said the old man with the telescope.
'Lovely clear morning. Have a look at the old lighthouse and the remains of the great shipwreck of 1935.'
Ten pence was sheer robbery, but the view was certainly magnificent.
Cliffs stretched into the distance, sparkling waves whipped by the wind were unrolling on to the beach,and a few yachts,with creamy-white sails, were curving and dodging gracefully on the sea . Just below,a flock of seagulls were screaming at one another as they twisted and glided over the water. A mile out to sea, the old lighthouse stood on a stone platform on the rocks, which were being greedily licked by the waves. In no way indeed did I grudge my money. As I directed the telescope towards the lighthouse, the man beside me tapped my wrist.
' Have you heard about the terrible tragedy that occurred there in that lighthouse?' he asked in a hushed whisper.
'I imagine there may be plenty of legends attached to such a dramatic-looking place' , I suggested.
'It's no legend' , declared the old man. 'My father knew the two men involved.lt all took place fifty years ago to-day. Let me tell you.
His voice seemed to grow deeper and more dramatic.
'For a whole week that lighthouse had been isolated by storms' , he began, 'with terrifying seas surging and crashing over the rocks. People on shore were anxious about the two men working there. They'd been on the best of terms until two or three weeks before, when they had quarrelled over cards in the village inn. Martin had accused Blake of cheating. Blake had vowed to avenge the insult to his honour. But thanks to the wise advice of a man they both respected, they apologised to each other, and soon seemed to have got over their disagreement. But some slight resentment and bitterness remained. and it was feared that the strain of continued isolation and rough weather might affect their nerves, though, needless to say, their friends had no idea how serious the consequences would be.
'Fifty years ago to-night,no light appeared in the tower, and only at two o'clock in the morning did the beam suddenly start to flash out its warning again.
'The next morning the light was still visible. The storm had almost blown itself out, so a relief boat set out to investigate. A grim discovery awaited the crew . The men's living-room was in a horrifying state. The table was over-turned: a pack of playing cards was scattered everywhere: bloodstains splashed the floor. The relief men climbed the winding stair to the lantern room and there discovered
Martin's body, crouched beside the burning lamp. He had been stabbed and was dead. Two days later, Blake's body was washed up. scratched, bruised, and terribly injured.
' Only then could we really start guessing what had happened. This great tragedy could only have been due to a renewal of their quarrel. Bored and depressed as a result of their isolation, Martin and Blake must have started to play cards. Again suspecting cheating, Martin had accused his former friend of dishonesty; a fight had broken out and Blake had seized his knife. In a fit of madness he had attacked his companion, who had fallen mortally wounded. Then, appalled by what he had done, the loneliness, the battering of wind and waves, Blake had rushed to the parapet and flung himself on to the rocks below, where the sea had claimed him.
'But Martin was still alive. Hours later, after darkness had fallen, he had recovered consciousness. He remembered his job of lighting the lamp; suffering intense pain, the poor wretch crawled slowly up the winding staircase, dragging himself from step to step till he got to the lantern. At his last ' gasp he managed to light this before finally collapsing.
'For years afterwards it was said that the lighthouse was haunted, and, owing to these stories, they didn't have any applicants for the job of lighthouse-keeper from among the superstitious local inhabitants. And now they say that on every anniversary of that day, especially when the sea is rough, you can stand in the living-room, hear the cards failing and the sound of angry cries, see the flash of a blade,and then glimpse a figure rushing to the parapet. And then you hear the slow dragging of a body from step to step towards the room above.'
The old man paused and I turned to go.
'By the way' , he added, 'have you any free time this afternoon? If so, why don't you have tea
in the lighthouse? We are putting on a special boat trip to-day. We're charging a pound. And my brother, who bought the old lighthouse when they built the new one just on the point, can serve very good teas there - included in the price of the boat trip - a bargain, considering the problem of obtaining the food. And if you are at all sensitive to the supernatural, you're likely to have an unusual, perhaps an uncanny experience there.
I eyed him appreciatively. 'You're wasting your talents' , I said. 'You should have been a fiction writer. '
'You don't believe it? exclaimed the old man indignantly.
'I'd find it a job,' I answered. ' My father, Henry Cox, started as keeper of that lighthouse fifty- two years ago, and he and Jim Dowley, now retired on a pension, were in charge for ten years. Come and see my dad one day with that tale; he'd enjoy it' .
But the old man had already turned his attention to a more likely client.
Google翻译：
“10便士比湾景”。

望远镜岁男子说。

“可爱的晴朗的早晨。

有一个在旧灯塔的外观和1935年的伟大沉船的遗骸。

“
10便士是纯粹的抢劫，但肯定宏伟。

悬崖距离拉长，风刮起的粼粼波光展开上海滩，和一些游艇，奶油白帆，弯曲和回避在海面上摆好。

就在下面，一群海鸥在彼此的尖叫，因为他们扭曲和过水下滑。

一英里的大海，古老的灯塔站在一块石头平台上的岩石上，被贪婪由海浪舔。

没有办法，的确我的钱我怀恨在心。

正如我朝灯塔的望远镜，在我身旁的男子拍了拍我的手腕。

“你有没有听说过的可怕的悲剧发生在该灯塔？”他要求在一个安静的低语。

“我想可能有大量的这样一个戏剧性的前瞻性传说”，我建议。

“它没有传说中的”，宣布老人。

“我的父亲知道两人involved.lt都发生在五十年前天。

让我告诉你。

他的声音似乎更深入和更戏剧性的增长。

“整整一个星期，灯塔已被隔离风暴”，他就开始，“可怕的海洋涌动和撞击在岩石上。

岸上的人们在那里工作的两项男子着急。

他们会被上最好的条款，直到两，三个星期前，当他们争吵过卡的乡村小旅馆。

马丁曾指责布莱克作弊。

布莱克曾发誓报复侮辱他的荣誉。

但由于他们都尊重一个人的明智的意见，他们向对方道了歉，并很快似乎超过了他们的分歧。

但一些轻微的不满和怨恨依然存在。

不过，有人担心，继续孤立和恶劣天气的应变可能会影响他们的神经，不用说，他们的朋友，没想到后果将如何严重。

“五十年前夜，没有光出现在塔中，只有两个点钟在早上梁突然开始再次闪烁的警告。

“第二天早上，光仍清晰可见。

风暴几乎吹自己，使救援艇着手调查。

一个严峻的发现期待已久的船员。

男子的客厅是一个可怕的状态。

表过转身：一包打牌到处散布：血迹溅到地板。

救济男子爬上蜿蜒的楼梯，灯笼室，并有发现马丁的身体，蹲在旁边燃烧的灯。

他被刺伤，已经死了。

两天后，布莱克的尸体被冲上。

划伤，擦伤，而且非常受伤。

“只有到那时，我们才真正开始猜测发生了什么事。

由于延长了他们的争吵，只可能被这个伟大的悲剧。

其隔离无聊，郁闷，马丁和布雷克已经开始打牌。

再次怀疑作弊，马丁曾指控他不诚实的前朋友;战斗爆发和布雷克抓住他的刀。

在一个疯狂的契合，他袭击了他的同伴，曾跌至身受重伤。

然后，他所做的一切感到震惊，孤独，风浪殴打，布雷克赶到女儿墙，甩到自己到下面的岩石，其中海
曾声称他。

“但马丁还活着。

几个小时后，黑暗下降后，他恢复了知觉。

他想起了他的工作照明灯;遭受剧烈疼痛，穷光蛋爬蜿蜒的楼梯慢慢地，拖着自己从步骤步骤，直到他得到了灯笼。

在他最后的“喘气，他光前终于崩溃。

“多年来，事后有人说，闹鬼的灯塔，而且，由于这些故事，他们没有从迷信的当地居民之间的工作的灯塔管理人的任何申请。

而现在，他们说周年的那一天的每一个，尤其是在惊涛骇浪的，你可以站在客厅，听到卡失败，愤怒的呼喊声，看到刀片的闪光，然后瞥见一个图抢着女儿墙。

然后你听到从上面一步一步走向房间的身体慢拖。

“
老人停了下来，我转身要走。

'的方式“，他补充说，”你有任何空闲时间今天下午吗？如果是这样，为什么你有没有茶中的灯塔？我们将在一个特殊的乘船游览的一天。

我们的收费一斤。

和我的兄弟，谁买的旧灯塔，当他们建立了新点，可以起到很好的茶- 包括乘船游览的价格- 便宜，考虑获得食物的问题。

而如果你是超自然的敏感，你可能有一个不寻常的，也许是一个离奇的经验。

我看着他感激地。

“你浪费了自己的才华'，我说。

“你应该有一个科幻作家。

“
“你不相信吗？惊呼老头愤愤。

“我觉得这是一个工作，”我回答。

“我的父亲，亨利考克斯作为门将，灯塔开始，五十年前，他和吉姆Dowley，现在退休养老金，负责十年。

快来看看我的爸爸有一天，故事，他会喜欢它“。

但老汉已经把注意力转向一个更有可能的客户。

Unit 2
Individuals and Masses
Aldous Huxley
A man or woman makes direct contact with society in two ways: as a member of some familial, professional or religious group, or as a member of a crowd. Groups are capable of being as moral and intelligent as the individuals who form them; a crowd is chaotic, has no purpose of its own and is capable of anything except intelligent action and realistic thinking. Assembled in a crowd, people lose their powers of reasoning and their capacity for moral choice. Their suggestibility is increased to the point where they cease to have any judgement or will of their own. They become very excitable, they lose all sense of individual or collective responsibility, they are subject to sudden excesses of rage, enthusiasm and panic. In a word, a man in a crowd behaves as though he had swallowed a large dose of some powerful intoxicant. He is a victim of what I have called' herd-poisoning' . Like alcohol, herd- poison is an active, extravagant drug. The crowd-intoxicated individual escapes from responsibility, intelligence and morality into a kind of frantic, animal mindlessness.
Reading is a private, not a collective activity. The writer speaks only to individuals, sitting by themselves in a state of normal sobriety. The orator speaks to masses of individuals, already well-primed with herd-poison. They are at his mercy and, if he knows his business, he can do what he likes with them.
Unlike the masses, intellectuals have a taste for rationality and an interest in facts. Their critical habit of mind makes them resistant to the kind of propaganda that works so well on the majority. Intel-lectuals are the kind of people who demand evidence and are shocked by logical inconsistencies and fallacies. They regard over-simplification as the original sin of the mind and have no use for the slogans, the unqualified assertions and sweeping generalizations which are the propagandist's stock-in- trade.
Philosophy teaches us to feel uncertain about the things that seem to us self-evident. Propaganda, on the other hand, teaches us to accept as self-evident matters about which it would be reasonable to suspend our judgement or to feel doubt. The propagandist must therefore be consistently dogmatic. All his statements are made without qualifications. There are no greys in his picture of the world; every thing is either diabolically black or celestially white. He must never admit that he might be wrong or that people with a different point of view might be even partially right. Opponents should not be argued with; they should be attacked, shouted down, or if they become too much of a nuisance, liquidated.
Virtue and intelligence belong to human beings as individuals freely associating with other individuals in small groups. So do sin and stupidity. But the subhuman mindlessness to which the demagogue makes his appeal, the moral imbecility on which he relies when he goads his victims into action, are characteristic not of men and women as individuals, but of men and women in masses. Mindlessness and moral idiocy are not characteristically human attributes; they are symptoms of herd-poisoning. In all the world's higher religions, salvation and enlightenment are for individuals. The kingdom of heaven is within the mind of a person, not within the collective mindlessness of a crowd.
In an age of accelerating over-population, of accelerating over-organization and ever more efficient means of mass communication, how can we preserve the integrity and reassert the value of the human individual? This is a question that can still be asked and perhaps effectively answered. A generation from now it may be too late to find an answer and perhaps impossible, in the stifling collective climate of that future time, even to ask the question.
Google翻译：
一个男人或女人使直接接触社会的两种方式：一些家庭，专业或宗教群体的成员，或作为一个人群的成员。

组是正在形成的个人道德和智能能力;人群混乱，没有自己的目的，除非明智的行动和现实思考的能力。

组装在人群中，人们失去了他们的权力的推理和道德选择能力。

他们的暗示是增加的地步，他们不再有任何判决或将自己的。

他们变得非常兴奋的，他们失去了所有的个人或集体的责任意识，他们突然过度愤怒，热情和恐慌。

总之，一个人在人群中的表现，虽然他
吞下了大剂量的一些强大的醉人。

他是我所说的“从众中毒”的受害者。

像酒精，追风毒是一个积极的，奢侈的药物。

人群进入一种疯狂，动物mindlessness陶醉个人责任，智慧和道德逃脱。

阅读是私人的，不是一种集体活动。

作者只说个人，坐在自己在一个正常的清醒状态。

演说者讲个人的群众，已经引从众毒药。

他们是在他的怜悯，如果他知道他的生意，他可以做什么，他喜欢与他们。

知识分子与群众不同的是，有一个理性和利益的一个事实的味道。

他们的心态的关键习惯，使他们抵抗的，运作良好，大多数人的一种宣传。

英特尔lectuals 样的人需求的证据和逻辑上的不一致和谬论感到震惊。

他们认为心灵的原罪过于简单化，并没有使用的口号，不合格的断言和一概而论，这是宣传的股票在贸易。

哲学教导我们感到不确定的事情，似乎我们不言而喻。

宣传，另一方面，教导我们要接受不言自明的事项，它是合理的，暂停我们的判断，或心存疑问。

因此，必须坚持教条式的宣传。

他的言论是没有资格。

有在他的世界图景没有灰色;每一件事情是diabolically黑色或想象不到白色的。

他决不承认，他可能是错误的，人们用不同的观点，甚至可能是部分正确的的。

不应该被认为，与反对者，他们应该受到攻击，喊了下来，或如果他们成为太大的滋扰，清算。

美德和情报属于人类自由与小团体中的其他个人相关联的个人。

所以做罪恶和愚蠢的。

但非人mindlessness煽动者使得他的上诉，他所依赖时，他goads他付诸行动的受害者，道德愚蠢的男性和女性作为个人，但男性和女性在群众的特点。

Mindlessness和道德白痴是不是典型的人文属性，它们是猪群中毒症状。

在世界上所有的更高的宗教，救亡和启蒙的个人。

天国是在一个人的头脑，不属于集体mindlessness人群。

加快人口过多，加快组织和更加有效的大众传播手段的时代，我们怎么能保存的完整性和重申人类个体的价值？这是一个问题，仍然可以要求也许有效回答。

从现在开始的一代，它可能为时已晚，找到答案，也许是不可能的，在令人窒息的气候，未来一段时间的集体，甚至要问的问题。

Unit 3
On Friendship
Margret Mead, Rhoda Metraux
Few Americans stay put for a lifetime. We move from town to city to suburb, from high school to college in a different state,from a job in one region to a better job elsewhere,from the home where we raise our children to the home where we plan to live in retirement. With each move we are forever making new friends, who become part of our new life at that time.
For many of us the summer is a special time for forming new friendships. Today millions of Americans vacation abroad, and they go not only to see new sights but also - in those places where they do not feel too strange - with the hope of meeting new people. No one really expects a vacation trip to produce a close friend. But surely the beginning of a friendship is possible? Surely in every country people value friendship?
They do. The difficulty when strangers from two countries meet is not a lack of appreciation of friendship but different expectations about what constitutes friendship and how it comes into being. In those European countries that Americans are most likely to visit, friendship is quite sharply distinguished from other, more casual relations, and is differently related to family life .For a Frenchman, a German or an Englishman friendship is usually more particularized and carries a heavier burden of commitment .
But as we use the word, "friend" can be applied to a wide range of relationships - to someone one has known for a few weeks in a new place, to a close business associate, to a childhood playmate, to a man or woman, to a trusted confidant. There are real differences among these relations for Americans - a friendship may be superficial, casual, situational or deep and enduring. But to a European, who sees only our surface behavior,the differences are not clear.
As they see it, people known and accepted temporarily, casually, flow in and out of Americans' homes with little ceremony and often with little personal commitment. They may be parents of the children' s friends, house guests of neighbors, members of a committee, business associates from another town or even another country. Coming as a guest into an American home, the European visitor finds no visible landmarks. The atmosphere is relaxed. Most people, old and young, are called by first names.
Who, then, is friend?
Even simple translation from one language to another is difficult. " You see." a Frenchman explains, "if I were to say to you in France, 'This is my good friend,'that person would not be as close
to me as someone about whom I said only, 'This is my friend.'Anyone about whom I have to say more is really less. "
In France,as in many other European countries,friends generally are of the same sex,and friendship is seen as basically a relationship between men. Frenchwomen laugh at the idea that "women can' t be friends, "but they also admit sometimes that for women "it's a different thing. "And many French people doubt the possibility of a friendship between a man and a woman. There is also the kind of relationship within a group - men and women who have worked together for a long time, who may be very close, sharing great loyalty and warmth of feeling.They may call one another copains - a word that in English becomes "friends" but has more the feeling of "pals "or "buddies. "In French eyes this is not friendship, although two members of such a group may well be friends.
For the French, friendship is a one-to-one relationship that demands a keen awareness of the other person's intellect, temperament and particular interests. A friend is someone who draws out your own best qualities, with whom you sparkle and become more of whatever the friendship draws upon. Your political philosophy assumes more depth, appreciation of a play becomes sharper, taste in food or wine is accentuated, enjoyment of a sport is intensified.
And French friendships are compartmentalized. A man may play chess with a friend for thirty years without knowing his political opinions,or he may talk politics with him for a long time without knowing about his personal life. Different friends fill different niches in each person's life. These friendships are not made part of family life. A friend is not expected to spend evenings being nice to children or courteous to a deaf grandmother . These duties,also serious and enjoined,are primarily for relatives. Men who are friends may meet in a cafe'. Intellectual friends may meet in larger groups for evenings of conversaton. Working people may meet at the little
bistro where they drink and talk, far from the family. Marriage does not affect such friendships; wives do not have to be taken into account.
In the past in France, friendships of this kind seldom were open to any but intellectual women. Since most women's lives centered on their homes, their warmest relations with other women often went back to their girlhood. The special relationship of friendship is based on what the French value most - on the mind, on compatibility of outlook, on vivid awareness of some chosen area of life.
Friendship heightens the sense of each person's individuality.Other relationships commanding as great loyalty and devotion have a different meaning. In World War II the first resistance groups formed in Paris were built on the foundation of les copains. But significantly, as time went on these little groups, whose lives rested in one another's hands, called themselves"families. "Where each had a total responsibility for all, it was kinship ties that provided the model. And even today such ties, crossing every line of class and personal interest, remain binding on the survivors of these small, secret bands.
In Germany, in contrast with France, friendship is much more articulately a matter of feeling. Adolescents, boys and girls,from deeply sentimental attachments, walk and talk together—not so much to polish their wits as to share hopes and fears and dreams, to form a common front against the world of school and family and to join in a kind of mutual discovery of each other's and their own inner life. Within the family, the closest relationship over a lifetime is between brothers and sisters. Outside the family,men and women find in their closest friends of the same sex the devotion of a sister,the loyalty of a brother. Appropriately, in Germany friends usually are brought into the family. Children call their father's and their mother's friends"uncle"and "aunt". Between French friends, who have chosen each other for the congeniality of their point of view, lively disagreement and sharpness of argument are the breath of life. But for Germans, whose friendships are based on mutuality of feeling,deep disagreement on any subject that matters to both is regarded as a tragedy. Like ties of kinship, ties of friendship are meant to be irrevocably binding. Young Germans who come to the United States have great difficulty in establishing such friendships with Americans. We view friendship more tentatively, subject to changes in intensity as people move, change their jobs, marry, or discover new interests.
English friendships follow still a different pattern. Their basis is shared activity. Activities at different stages of life may be of very different kinds - discovering a common interest in school, serving together in the armed forces, taking part in a foreign mission, staying in the same country house during a crisis. In the midst of the activity, whatever it may be, people fall into step - sometimes two men or two women,sometimes two couples,sometimes three people and find that they walk or play a game or tell stories or serve on a tiresome and exacting committee with the same easy anticipation of what each will do day by day or in some critical situation. Americans who have made English friends comment that, even years later, "you can take up just where you left off. " Meeting after a long interval, friends are like a couple who began to dance again when the orchestra strikes up after a pause. English friendships are formed outside the family circle, but they are not, as in Germany, contrapuntal to the family nor are they,as in France,separated from the family. And a break in an English friendship comes not necessarily as a result of some irreconcilable difference of viewpoint or feeling but instead as a result of mis- judgment , where one friend seriously misjudges how the other will think or feel or act, so that suddenly they are out of step.
What,then,is friendship? looking at these different styles, including our own, each of which is related to a whole way of life,are there common elements? There is the recognition that friendship,in contrast with kinship, invokes freedom of choice. A friend is someone who chooses and is chosen. Related to this is the sense each friend gives the other of being a special individual, on whatever grounds this recognition is based. And between friends there is inevitably a kind of equality of give-and-take. These similarities make the bridge between societies possible,and the American's characteristic openness to different styles of relationship makes it possible for him to find new friends abroad with whom he feels at home.
A man or woman makes direct contact with society in two ways: as a member of some familial, professional or religious group, or as a member of a crowd. Groups are capable of being as moral and intelligent as the individuals who form them; a crowd is chaotic, has no purpose of its own and is capable of anything except intelligent action and realistic thinking. Assembled in a crowd, people lose their powers of reasoning and their capacity for moral choice. Their
suggestibility is increased to the point where they cease to have any judgement or will of their own. They become very excitable, they lose all sense of individual or collective responsibility, they are subject to sudden excesses of rage, enthusiasm and panic. In a word, a man in a crowd behaves as though he had swallowed a large dose of some powerful intoxicant. He is a victim of what I have called' herd-poisoning' . Like alcohol, herd- poison is an active, extravagant drug. The crowd-intoxicated individual escapes from responsibility, intelligence and morality into a kind of frantic, animal mindlessness.
Reading is a private, not a collective activity. The writer speaks only to individuals, sitting by themselves in a state of normal sobriety. The orator speaks to masses of individuals, already well-primed with herd-poison. They are at his mercy and, if he knows his business, he can do what he likes with them.
Unlike the masses, intellectuals have a taste for rationality and an interest in facts. Their critical habit of mind makes them resistant to the kind of propaganda that works so well on the majority. Intel-lectuals are the kind of people who demand evidence and are shocked by logical inconsistencies and fallacies. They regard over-simplification as the original sin of the mind and have no use for the slogans, the unqualified assertions and sweeping generalizations which are the propagandist's stock-in- trade.
Philosophy teaches us to feel uncertain about the things that seem to us self-evident. Propaganda, on the other hand, teaches us to accept as self-evident matters about which it would be reasonable to suspend our judgement or to feel doubt. The propagandist must therefore be consistently dogmatic. All his statements are made without qualifications. There are no greys in his picture of the world; every thing is either diabolically black or celestially white. He must never admit that he might be wrong or that people with a different point of view might be even partially right. Opponents should not be argued with; they should be attacked, shouted down, or if they become too much of a nuisance, liquidated.
Virtue and intelligence belong to human beings as individuals freely associating with other individuals in small groups. So do sin and stupidity. But the subhuman mindlessness to which the demagogue makes his appeal, the moral imbecility on which he relies when he goads his victims into action, are characteristic not of men and women as individuals, but of men and women in masses. Mindlessness and moral idiocy are not characteristically human attributes; they are symptoms of herd-poisoning. In all the world's higher religions, salvation and enlightenment are for individuals. The kingdom of heaven is within the mind of a person, not within the collective mindlessness of a crowd.
In an age of accelerating over-population, of accelerating over-organization and ever more efficient means of mass communication, how can we preserve the integrity and reassert the value of the human individual? This is a question that can still be asked and perhaps effectively answered. A generation from now it may be too late to find an answer and perhaps impossible, in the stifling collective climate of that future time, even to ask the question.
Google翻译：
很少有美国人留把一生。

我们从城镇到城市郊区，从高中到大学在不同的状态，在一个地区的工作更好的工作在其他地方，从家里我们提高我们的孩子的家中，我们计划在退休后的生活。

随着每一个动作，我们永远结交新朋友，成为当时我们的新生活的一部分。

对于我们许多人在夏天是一个特殊的时间，形成新的友谊。

今天以百万计的美国人休假在国外，和他们去不仅要看到新的景点，而且- 在这些地方，他们不觉得太奇怪了- 希望结识新朋友。

没有人真的认为度假之旅，以产生一个亲密的朋友。

但可以肯定的友谊开始是可能的？当然，在每一个国家人民珍惜友谊？
他们做的。

不符合两国陌生人时的困难是缺乏的友谊表示赞赏，但对什么是友谊，它是如何应运而生的不同的期望。

在那些美国人最有可能访问的欧洲国家，的友谊是相当大幅增长外，更休闲的关系杰出，不同的家庭生活，对于法国，德国或英国人的友谊通常是更具体化，并进行较重承担的负担。

但是，正如我们用这个词，“朋友”，可以适用于广泛的关系- 已知的人之
一，在一个新的地方几周，密切的业务伙伴，儿时的玩伴，一个男人或女人，一个值得信赖的知己。

对于美国人来说，这些关系之间有真正的差异- 可能是肤浅的，随意的，情境或深层和持久的友谊。

但到欧洲，认为只有我们的表面行为，区别不明确。

在他们看来，人们已知的和暂时的，随随便便接受，流美国人的家庭，往往与个人承诺少一点仪式。

他们可能是孩子们的朋友，邻居家里来客人，委员会成员，从其他城市的商业伙伴，甚至另一个国家家长。

作为一个美国家庭的客人的到来，欧洲游客没有发现明显的的地标。

是轻松的气氛。

大多数人，古老而又年轻的，被称为名字。

那么，谁是朋友？
即使是简单的从一种语言翻译到另一个困难。

“你看。

”一个法国人解释说，“如果我要对你说，在法国，”这是我的好朋友，“这个人不会被视为关闭我为我只说了关于他的人，“这是我的朋友。

”任何关于人，我不得不说，更多的是真的少。

“
在法国，在其他许多欧洲国家，朋友一般都是同性别的，基本上是男女之间的关系和友谊。

法国女人笑的想法，“女人不能成为朋友，”但他们也承认，有时，对妇女“这是一个不同的事情。

”许多法国人无疑是一个男人和一个女人之间的友谊的可能性。

也有组内样的关系- 男人和那些一起工作很长一段时间，可能会非常接近，共享伟大的忠诚度和温暖的feeling.They可致电彼此copains的女性- 一个词，在英语成为“朋友”，但有更多的感觉“好朋友”或“哥儿们”在法国的眼睛，这不是友谊，虽然这样一个小组的两名成员可能是朋友。

对于法国，友谊是一对一的关系，要求其他人的智力，气质和特殊利益的敏锐意识。

一位朋友是有人掏出你自己最好的品质，与您火花，成为无论友谊借鉴。

你的政治哲学假定更深入，欣赏一出戏变得更清晰，在食物或酒的味道加剧，享受一种运动加剧。

而法国的友谊是条块分割。

一个人可能不知道他的政治见解三十多年的朋友玩象棋，或者他可能不知道关于他的个人生活，政治与他谈了很长一段时间。

不同的朋友填写每个人的生活的不同的壁龛。

这些友谊是没有家庭生活的一部分。

一位朋友预计不会花漂亮的儿童或一个聋子的祖母礼让的晚上。

这些职责，也很严重，并责成的，主要是为亲戚。

男人谁是朋友，可满足在咖啡馆“。

智力的朋友可能会遇到较大的群体conversaton晚上。

在小酒馆喝和交谈，远离家庭，工作的人可能会遇到。

婚姻不影响这样的友谊;妻子不必加以考虑。

在过去在法国，这种友谊很少开放给任何知识女性，但。

由于大多数妇女生活在自己的家园中心与其他妇女，他们最热烈的关系经常回到自己的少女时代。

特殊的友好关系是基于法国人最看重的- 心灵上的Outlook的兼容性，选择一些生活的生动意识。

友谊加剧了每个人的individuality.Other指挥极大的忠诚和奉献有不同的含义关系感。

在第二次世界大战中的第一个阻力位在巴黎成立的团体LES copains 的基础上建成。

但显著，这些小群体，他们生活在彼此的手休息，随着时间的人称自己是“家庭”在哪里了所有的全部责任，这是亲属关系，提供了模型。

即使到了今天这样的关系，穿越类和个人利益的每一行，保持上，这些小秘密乐队幸存者具有约束力。

在德国，与法国相比，友谊更是articulately的感觉的问题。

青少年，男孩和女孩的深深眷恋，散步，一起讨论与其说是波兰作为自己的智慧分享的希望和恐。