英语泛读4全文翻译
泛读4课文翻译
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Unit?1?普通人的胜出之道?在大学里,Jim似乎是一个非常优秀的快速成功者。
他用很少的努力取得很好的等第,他的同学评选他是“最可能成功的人”。
毕业后,他有几个工作可选。
?Jim进入一家大型保险公司的销售部门并且在工作之初表现很好。
但他很快陷入一种停滞不前的状态,随后跳到一家更小的公司,情况同样如此。
厌倦了销售工作,他开始尝试销售管理。
然而之前的模式又发生了:他深受喜爱,被认为是一个能快速成功的人,但他很快就只能像哑炮一样只能发出微弱的嘶嘶声了。
现在他为另外一家公司卖保险,并且疑惑他为什么不能做得更好。
?Joseph?D'Arrigo是另外一个例子。
“我总把我自己看作是一个普通人,”D'Arrigo告诉我。
“我进入寿险这一行,做得还算不错。
我有幸与几个最棒的寿险推销员一起被指任为一委员会委员。
一时间我吓得要命。
”?当他开始了解这些成功者时,D'Arrigo意识到了什么:“他们并没有比我有更高的天赋。
他们也是普通人,只是他们把眼光放高一些,然后找到了实现他们目标的途径。
”他还意识到了更多的东西:“如果其他普通人可以梦想远大的梦想,我也可以。
”现在他自己拥有一个市值数百万美元的专营员工福利的公司。
?为什么像D'Arrigo这样的普通人似乎经常能比像Jim一样的人取得更多的成功呢?为了找出其中的原因,在我作为公司咨询者的工作中,我与超过190个人进行了面谈。
非正式调查的结果为我证实了Theodore?Roosevelt曾经说过的话:“成功的普通人不是天才,他仅仅拥有平凡品质,但他将他的那些平凡品质发展到超出常人的水平。
”?我坚信那些胜出的普通人有以下特点:?懂得自律。
“你不需要成功的天赋,”科罗拉多州丹佛市Porter纪念医院的首席执行官,因扭转经营不善的医院而获得名望的Irwin?C.?Hansen?强调“你的全部所需是一大罐胶水。
你在你的椅子上涂上一些,在裤子的臀部涂上一些,然后坐在上面,坚持做每一件事直到你做到了你自己的最好。
英语泛读教程4课文翻译
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英语泛读教程4课文翻译1天才与工匠许多人羡慕作家们的精彩小说,但却很少有人知道作家们是如何辛勤笔耕才使一篇小说问世的。
以下的短文将讨论小说的酝酿过程,以及作家是如何将这小说雕琢成一件精致完美的艺术品。
存有一次,我在暮色中走进小树林边一棵鲜花花开的小桃树前。
我久久东站在那里凝视着,直至最后一道光线消逝。
我看不出那一棵原先的模样,看不到曾反射果核,能够崩碎你的牙齿的力量,也看不出那并使它与橡树和绿草二者区别的原则。
显现出来在我面前的,就是一种深沉而谜样的魅力。
当读者读到一部杰出的小说时,他也会这样如痴如狂,欲将小说字字句句刻骨铭心,不提出任何问题。
但即使就是个初学写作者也晓得,除那将小说带回世上的文字之外,除了更多的形成小说生命的因素,小说的生命并不始于文学创作,而始于内心深处的构想。
要创作出有独创性的作品,并不要求懂得创造的功能。
多少世纪以来的艺术、哲学及科学创造都出自人们的头脑,而创造者也许从未想到去关注创造的内在过程。
然而,在我看来,对创造工作一定程度的了解,至少会使我们通过知道两个事实,增长我们处理正在出现的故事的智慧。
首先,天赋不是掌控了技艺的艺术家独特的特性,而是人脑的创造性功能。
不仅所有对技艺的掌控都所含天赋,而且每个人都具备天赋,无论他的天赋发展就是何等不充份。
对技艺的掌控就是天赋的显现出来,就是经过培育的,发展了的和文化素质训练的天赋。
你的天赋在最为完整的层面上起至促进作用。
它的任务就是缔造。
它就是你的故事的创造者。
第二,将你的小说带进世界的文字是艺术家的工作,它就和一个泥瓦匠的工作一样,有意识、谨慎而实实在在。
天赋正如理解力、记忆力和想象力一样是我们的精神禀赋中的天然部分,而技艺却不是。
它必须通过实践才能学到,并要通过实践才能掌握。
如果要使在我们内心深处浮现的故事跃然纸上,光彩照人,那么,每个故事都须有感染力极强的优雅文笔。
只有健全的技艺才能使我们做到这一点。
一个故事就是如何筹划变成的呢?据传,我们从一生中的前二十年,或许前五年起至就已经开始文学创作。
新编大学英语四泛读课文翻译
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After—class reading 课文翻译(Book 4)Unit 1致命诱惑1英国离奇谋杀案小说的女皇,毫无疑问是阿加莎·克里斯蒂。
虽然作者本人在20多年前就去世了,但她创作的78部侦探小说还是非常畅销。
它们已经被译成了100多种语言,销量超过了20亿册。
2阿加莎的小说无论是在英国还是在其他国家,都如此受人喜爱并不难理解。
她的每本书都构思精巧。
她创造的人物一眼就能辨认出,情节的发展非常规范、准确、流畅。
但最重要的是,她所有的故事都给读者一个谜团。
3克里斯蒂的作品几乎都是以谋杀开场,迫使读者提出这样一个问题:“是谁干的?”,而最后总是水落石出。
读者的乐趣就在于根据故事里隐含的线索顺藤摸瓜,试图在作者揭开谜底之前找到正确答案。
这种模式吸引了人类最强烈的本能——好奇心——而人们对这种模式欢迎的程度没有任何减弱的迹象。
4很多离奇的案子都是由克里斯蒂笔下某个常常出场的侦探破解,例如那个非常自信的比利时人埃居尔·波洛探长,或者是那个显然没有恶意的小老太太马普尔小姐。
她同时也为她的故事创造了一个特有的背景,这一背景,如同她创作的一些人物一样为人们所熟知。
那是处于两次世界大战之间的英国,那儿的小村庄里社区关系紧密,生活安静,或者是城里的阔佬们在乡下的豪宅里度周末。
5这个世界有着严格的社会等级制度。
乡下宅子的主人,很可能是贵族成员,占据着社会的顶层,然后是那些职业阶层:医生、律师和商人。
处于底层的则是一般民众,在书中通常作为仆从、厨师和园丁出场。
当谋杀案发生时,需要调查的嫌疑人不在少数。
6阿加莎-克里斯蒂的世界不是一个完全真实的世界,这就是她的作品还没有过时的原因之一。
这是一个安定、循规蹈矩的世界,然后谋杀案打乱了人们的正常生活。
必须侦破案件,抓住杀人犯,恢复宁静的生活。
7在阿加莎·克里斯蒂一生的大部分时问里,英国的杀人犯都被处以死刑。
因此,她作品中的谋杀案一旦破获,找出了杀人犯,那么他或者她的末日也就到了。
泛读4翻译
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4.黑人中产阶级的负担作为黑人中产阶级的一员,我备受煎熬。
一方面,白人轻拍着我的脑袋(认为我不过是幸运罢了),另一方面,黑人抽打着我的脸(憎恨或嫉妒我所取得的成功)。
这里有一项令很多人至今感到吃惊的发现:一旦获得了同等的机会从事白领的文书工作,黑人和所有人一样地渴望着生活中相同的事物。
这些包括了人们常说的梦想的豪宅,两辆汽车,良好的教育,以及孩子们能够在迪斯尼乐园度假。
事实上,相较于其他美国人而言,我们恐怕更渴望获得这一切,因为大多数黑人已经太久无法享受到这些了。
同时,在我们的“故土”,通常被人们称为贫民窟的地方,仍有相当多的黑人同胞。
他们当中观念陈旧的好战分子无休止地咒骂我们黑人中产阶级,说我们“忘了本”。
我们被指责抛弃了革命,背叛了民族,变成了“奥利奥”——外表是黑的,内心却已被白人同化。
事实是我们不曾忘本,我们也不敢忘本。
我们只不过是奋斗在不同的阵线,并不是厌倦了战争。
或许,我们可能更加痛心,因为我们知道黑人世界和白人世界其实可以融合在一起,成为一个更美好的世界。
只要那些毒品贩子仍然毫不犹豫地利用儿时的友情来找我的麻烦,我就不可能忘本。
当我怀着恐惧回到以前住过的地方,钱包被人抢走时,我不会忘本;当我享用商务午餐却发现服务员是一位老同学时,我也不会忘本。
我回忆起一位从前和我一起玩洋娃娃的女孩,她现在依靠政府救济款抚养五个子女;还有一个住在教堂里的男孩,现在因谋杀罪而入狱;儿时的密友则服食了过量毒品,尸体被发现于我们曾一起玩捉迷藏的小巷里。
这一切怎能令我忘本!我的生活充满了不和谐。
刚刚精神饱满地从巴黎度假归来,很可能一星期后,我就会坐上长途车行驶在熟悉的路上,去南方腹地的穷乡僻壤参加我那老迈的叔父的葬礼。
叔父是个文盲,他生活的圈子方圆不过50英里。
有时,当我拿着公文包在车站等车去上班时,我会碰到我姑母和其他一些清洁女工从车上下来去给我的邻居清扫地板。
但我从未因此感到羞愧。
黑人的进步已远远超出我们最大的期望;我们从没有抱很大希望,因此这进步委实让我们吃惊。
英语泛读教程4课文翻译英语泛读教程4翻译
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英语泛读教程4课文翻译英语泛读教程4翻译一个故事是如何酝酿成的呢?据说,我们从一生中的前二十年,或许前五年起就开始写作。
这可能取决于个人,而写作中的很多事都取决于个人。
无论如何,童年和少年时期的清晰印象,或多或少无条件地存在于我们的记忆中,未被解释,不受约束,而且栩栩如生,永不磨灭。
困惑、徬徨、畏惧、喜悦、辉煌和平庸,在各种程度上以各种形式组合在一起。
这些对往事的印象在心中悸动着。
它们在等待什么?是在等待某种圆满的结果?还是对它们特有的真理的认可?似乎它们的创伤需要切开,隐秘的见解需要表露,发现需要与人分享,苦恼需要承认,这种飘渺的美需要形式。
我们就这样背负着各种任务渡过一生。
时而,一个常常是小小的体验,撬开了记忆之门,抓住了这些虽已年代久远,却依然栩栩如生,呼之欲出的印象。
于是,故事就如种子一般开始萌动。
这种经历人人都有,却鲜为人知。
然而,一旦富有创造力的作家有了这种感受,他就会凝神屏息,专注于此,因为他知道这时故事的种子已经萌发并开始了它自己的生命过程。
3食品大战但是一个国家暂时性的禁止,对另一个国家来说就是保护主义,美国对欧盟的行为表示怀疑。
美国和欧盟之间的紧张关系最近加剧,这是因为欧盟决定继续禁止进口美国荷尔蒙饲养的牛肉,而美国则加收欧盟100%食物出口关税。
在这样的激烈争吵中,对转基因食品的禁止让人感觉既是谨慎又是报复。
并且,如果是如此担心转基因产品,那欧盟自己为什么也在种植呢?法国不仅自己生产转基因玉米,并且使用转基因玉米比其他任何一个欧洲国家都多。
横跨大西洋的食品之战在11月召开的世贸组织大会上也许将成为一个重要议题讨论,这对于像蒙生特这样的公司是个好消息。
两年前,公司首席执行长官罗伯特?夏皮诺在生物科技上下了大赌注,他将公司的化工部独立出来专门研究这新科学。
该举措使蒙生特股一度在华尔街受宠,当然现在投资者对该股不再青睐。
一年前,蒙生特股高居63点,而现在却陷在30大几。
11人名移民们起一个美国化或半美国化的姓是一个典型的现象。
英语泛读教程4第三版翻译
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1天才与工匠许多人羡慕作家们的精彩小说,但却很少有人知道作家们是如何辛勤笔耕才使一篇小说问世的。
以下的短文将讨论小说的酝酿过程,以及作家是如何将这小说雕琢成一件精致完美的艺术品。
有一次,我在暮色中来到小树林边一棵鲜花盛开的小桃树前。
我久久站在那里凝视着,直到最后一道光线消逝。
我看不到那树原先的模样,看不见曾穿透果核,能崩碎你的牙齿的力量,也看不到那使它与橡树和绿草相区别的原则。
显现在我面前的,是一种深邃而神秘的魅力。
当读者读到一部杰出的小说时,他也会这样如痴如狂,欲将小说字字句句刻骨铭心,不提出任何问题。
但即使是个初学写作者也知道,除那将小说带到世上的文字之外,还有更多的构成小说生命的因素,小说的生命并不始于写作,而始于内心深处的构思。
要创作出有独创性的作品,并不要求懂得创造的功能。
多少世纪以来的艺术、哲学及科学创造都出自人们的头脑,而创造者也许从未想到去关注创造的内在过程。
然而,在我看来,对创造工作一定程度的了解,至少会使我们通过知道两个事实,增长我们处理正在出现的故事的智慧。
首先,天赋不是掌握了技艺的艺术家独有的特性,而是人脑的创造性功能。
不仅所有对技艺的掌握都含有天赋,而且每个人都具有天赋,无论他的天赋发展是何等不充分。
对技艺的掌握是天赋的显现,是经过培养的,发展了的和受过训练的天赋。
你的天赋在最原始的层面上起作用。
它的任务就是创造。
它是你的故事的创造者。
第二,将你的小说带进世界的文字是艺术家的工作,它就和一个泥瓦匠的工作一样,有意识、谨慎而实实在在。
天赋正如理解力、记忆力和想象力一样是我们的精神禀赋中的天然部分,而技艺却不是。
它必须通过实践才能学到,并要通过实践才能掌握。
如果要使在我们内心深处浮现的故事跃然纸上,光彩照人,那么,每个故事都须有感染力极强的优雅文笔。
只有健全的技艺才能使我们做到这一点。
一个故事是如何酝酿成的呢?据说,我们从一生中的前二十年,或许前五年起就开始写作。
这可能取决于个人,而写作中的很多事都取决于个人。
英语泛读教程4unit2ThreeDaystoSee课文和译文
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---------ThreeDaystoSeebyHelenKellerHelenKeller,blindanddeaffrominfancy,becameasuccessfullecturer,authorandeducatorwith the help of her teacher.In the following essay,she discussed howpeople shouldvaluetheirabilitytosee.All of ushave read thrilling stories in which the hero hadonly alimited andspecified time to live.Sometimesit wasaslong asayear;sometimes asshort astwenty-four hours. But always wewereinterested in discovering just howthe doomedmanchose to spend his lastdaysorhislasthours.Ispeak,ofcourse,offreemenwhohaveachoice,not condemnedcriminalswhosesphereofactivitiesisstrictlydelimited.Suchstoriesset us thinking,wondering what weshoulddounder similarcircumstances. Whatevents,whatexperiences,whatassociationsshould wecrowdinto thoselast hours asmortalbeings?Whathappinessshouldwefindinreviewingthepast,whatregrets?SometimesI havethought itwould beanexcellent rule tolive eachdayas ifwe should dietomorrow.Suchanattitudewouldemphasizesharplythevaluesoflife.Weshouldlive eachdaywith agentleness,avigor,andakeenness of appreciation which are often lost whentime stretches before us in theconstant panoramaof moredays andmonths and yearstocome.Therearethose,of course,whowouldadopt theEpicurean motto of“Eat, drink,andbemerry;”but most peoplewouldbechastened bythe certainty of impending death.Instories,thedoomedherois usually saved at the last minutebysomestroke offortune, butalmostalwayshissenseofvaluesischanged.Hebecomesmoreappreciativeofthe meaningoflifeanditspermanentspiritualvalues.Ithasoftenbeennotedthatthosewholive,orhavelived,intheshadowofdeathbringamellowsweetnesstoeverythingtheydo.Mostof us,however,takelife for granted.Weknowthat onedaywemustdie,but usually wepicturethatdayasfarinthefuture.Whenweareinbuoyanthealth,deathisallbutunimaginable.Weseldomthinkofit.Thedaysstretchoutinanendlessvista.Sowegoaboutourpettytasks,hardlyawareofourlistlessattitudetowardlife.Thesamelethargy,Iamafraid,characterizestheuseofallourfacultiesandsenses. Onlythedeafappreciatehearing,onlytheblindrealizethemanifoldblessingsthatlie in sight.Particularly does this observation apply to those whohavelost sight and hearing in adult life.But those whohavenever suffered impairment of sight or hearing seldom makethefullest useof these blessed faculties.Their eyesandears take in all sightsandsoundshazily,withoutconcentration,andwithlittleappreciation.Itisthe sameold story ofnot being grateful for what wehaveuntil welose it,of not being consciousofhealthuntilweareill.Ihaveoftenthoughtit wouldbeablessing ifeachhumanbeing werestricken blind and deafforafewdaysatsometimeduringhisearlyadultlife.Darknesswouldmakehimmoreappreciativeofsight;silencewouldteachhimthejoysofsound. NowandthenIhavetestedmyseeingfriendstodiscoverwhattheysee.RecentlyIwas visitedbyaverygoodfriendwhohadjustreturnedfromalongwalkinthewoods,andIasked her whatshehadobserved.“Nothing in particular,”she replied.I might havebeenincreduloushadInotbeenaccustomedtosuchresponses,forlongagoIbecame convincedthattheseeingseelittle.Howwasit possible,I askedmyself,to walkfor anhour through the woodsandseenothing worthyofnote?Iwhocannotseefindhundredsofthingstointerestmethroughmeretouch.I feel the delicate symmetry of aleaf.I passmyhandslovingly aboutthesmooth skin of asilver birch,or therough shaggybark of apine.Inspring I touch the branches oftreeshopefullyinsearchofabud,thefirstsignofawakeningNatureafterherwinter'ssleep.Ifeelthedelightful,velvetytextureofaflower,anddiscoveritsremarkableconvolutions;andsomethingofthemiracleofNatureisrevealedtome.Occasionally,ifIamveryfortunate,Iplacemyhandgentlyonasmalltreeandfeelthe happy quiver of abird infull song.Iamdelighted to have the cool waterofabrook rushthroughmyopenfingers.Tomealushcarpetofpineneedlesorspongygrassis morewelcomethanthemostluxuriousPersianrug.Tomethepageantofseasonsisa thrillingandunendingdrama,theactionofwhichstreamsthroughmyfingertips. Attimesmyheartcriesoutwithlongingtoseeallthesethings.IfIcangetsomuchpleasurefrommeretouch,howmuchmorebeautymustberevealedbysight.Yet,those whohaveeyesapparentlyseelittle.Thepanoramaofcolourandactionwhichfillstheworldistakenforgranted.Itishuman,perhaps,toappreciatelittlethatwhichwe haveandtolongforthatwhichwehavenot,butitisagreatpitythatintheworld oflightthegiftofsightisusedonlyasamereconvenienceratherthanasameansofaddingfullnesstolife.If I were the president of auniversity Ishould establish acompulsory course in“How toUseYour Eyes”.Theprofessorwouldtrytoshowhispupilshowtheycouldaddjoyto their lives byreally seeing what passesunnoticed before them.Hewould try to awake theirdormantandsluggishfaculties. Supposeyousetyourmindtoworkontheproblemofhowyouwoulduseyourowneyesif youhadonlythreemoredaystosee.Ifwiththeoncomingdarknessofthethirdnight youknewthatthesunwouldneverriseforyouagain,howwouldyouspendthosethree preciousinterveningdays?Whatwouldyoumostwanttoletyourgazerestupon?I,naturally,shouldwantmosttoseethethingswhichhavebecomedeartomethroughmyyears ofdarkness.You,too,wouldwantto let your eyes rest long onthe things that havebecomedear to yousothat you could take the memoryof themwith youinto the night thatloomedbeforeyou. Ishouldwanttoseethepeoplewhosekindnessandgentlenessandcompanionshiphave mademylifeworthliving.FirstIshouldliketogazelonguponthefaceofmydearteacher,Mrs.AnneSullivan Macy,whocameto mewhenIwasachild andopenedthe outer worldtome.Ishouldwantnotmerelytoseetheoutlineofherface,sothatIcouldcherishitinmymemory,buttostudythatfaceandfindinitthelivingevidenceofthe sympathetic tenderness andpatience with whichsheaccomplished the difficult tasks ofmyeducation.Ishouldliketoseeinhereyesthatstrengthofcharacterwhichhasenabledh ertostandfirminthefaceofdifficulties,andthatcompassionforallhumanitywhichshehasre vealedtomesooften.---------Idonotknowwhatitistoseeintotheheartofafriendthroughthat“windowofthe soul”,the eye.Icanonly“see”through myfingertips the outlineof aface.Ican detectlaughter,sorrow,andmanyotherobviousemotions.Iknowmyfriendsfromthefeeloftheirfaces.ButIcannotreallypicturetheirpersonalitiesbytouch.Iknowtheir personalities,of course,through other means,throughthe thoughts they express tome,throughwhatever of their actions are revealed to me.ButI amdenied that deeper understanding ofthemwhichIamsurewould comethrough sight of themthrough watching theirreactionstovariousexpressedthoughtsandcircumstances,throughnotingthe immediateandfleetingreactionsoftheireyesandcountenance.Friends whoare nearto meIknowwell,because through themonths andyears they reveal themselvestomeinalltheirphases;butofcausalfriendsIhaveonlyanincompleteimpression,animpressiongainedfromahandclasp,fromspokenwordswhichItakefrom theirlipswithmyfingertips,orwhichtheytapintothepalmofmyhand.Howmucheasier,howmuchmoresatisfyingitisforyouwhocanseetograspquicklytheessential qualities of anotherpersonbywatching thesubtleties ofexpression,the quiverofamuscle,theflutterofahand.Butdoesiteveroccurtoyoutouseyoursight to seeinto the inner nature ofafriend oracquaintance?Donotmost of youseeing peoplegraspcasuallytheoutwardfeaturesofafaceandletitgoatthat?Forinstance,canyoudescribeaccuratelythefacesoffivegoodfriends?Someofyoucan,but manycannot.Asanexperiment,Ihavequestioned husbandsoflongstanding about thecoloroftheirwives'eyes,andoftentheyexpressembarrassedconfusionandadmitthat theydonot know.And,incidentally,it is achronic complaint ofwives that their husbandsdonotnoticenewdresses,newhats,andchangesinhouseholdarrangements.Theeyes of seeingpersons soonbecomeaccustomedtothe routine oftheir surroundings, andtheyactuallyseeonlythestartlingandspectacular.Buteveninviewingthemost spectacularsightstheeyesarelazy.Courtrecordsrevealeverydayhowinaccurately“eyewitnesses”see.Agiveneventwillbe“seen”in severaldifferentwaysbyas manywitnesses.Someseemorethanothers,butfewseeeverythingthatiswithintherangeoftheirvision.Oh,thethingsthatIshouldseeifIhadthepowerofsightforjustthreedays!(1634words)译文假如我有三天光明海伦·凯勒作家及教育家。
大学英语泛读教程第四册全文翻译
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Unit 1Text天才与工匠许多人羡慕作家们的精彩小说,但却很少有人知道作家们是如何辛勤笔耕才使一篇小说问世的。
以下的短文将讨论小说的酝酿过程,以及作家是如何将这小说雕琢成一件精致完美的艺术品。
1.有一次,我在暮色中来到小树林边一棵鲜花盛开的小桃树前。
我久久站在那里凝视着,直到最后一道光线消逝。
我看不到那树原先的模样,看不见曾穿透果核,能崩碎你的牙齿的力量,也看不到那使它与橡树和绿草相区别的原则。
显现在我面前的,是一种深邃而神秘的魅力。
2. 当读者读到一部杰出的小说时,他也会这样如痴如狂,欲将小说字字句句刻骨铭心,不提出任何问题。
3.但即使是个初学写作者也知道,除那将小说带到世上的文字之外,还有更多的构成小说生命的因素,小说的生命并不始于写作,而始于内心深处的构思。
4. 要创作出有独创性的作品,并不要求懂得创造的功能。
多少世纪以来的艺术、哲学及科学创造都出自人们的头脑,而创造者也许从未想到去关注创造的内在过程。
然而,在我看来,对创造工作一定程度的了解,至少会使我们通过知道两个事实,增长我们处理正在出现的故事的智慧。
5. 首先,天赋不是掌握了技艺的艺术家独有的特性,而是人脑的创造性功能。
不仅所有对技艺的掌握都含有天赋,而且每个人都具有天赋,无论他的天赋发展是何等不充分。
对技艺的掌握是天赋的显现,是经过培养的,发展了的和受过训练的天赋。
你的天赋在最原始的层面上起作用。
它的任务就是创造。
它是你的故事的创造者。
6. 第二,将你的小说带进世界的文字是艺术家的工作,它就和一个泥瓦匠的工作一样,有意识、谨慎而实实在在。
天赋正如理解力、记忆力和想象力一样是我们的精神禀赋中的天然部分,而技艺却不是。
它必须通过实践才能学到,并要通过实践才能掌握。
如果要使在我们内心深处浮现的故事跃然纸上,光彩照人,那么,每个故事都须有感染力极强的优雅文笔。
大英四泛读翻译大英4泛读翻译Book4
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大英四泛读翻译大英4泛读翻译Book42.不确定的未来从中国人踏上美国国土的那一刻起,他们的梦想就变成了美国梦。
他们在加利福尼亚的尘土中争夺金子,他们渴望拥有自己的土地与事业,渴望通过战斗,使自己的孩子与美国小孩一样,在学校里受教育。
美国华裔们与大部分移民一样,来这儿是为了逃离战争与饥荒,远离迫害与贫穷。
又与其他移民的后裔一般,他们的子孙开始称美国为“祖国”。
如果美国除去华裔们为其取得的成就,那它将不会成为今日之美国。
一代又一代的华裔子孙,为将美国建设成当的空前盛况而奋斗。
他们为内战而搏,建造的铁路使整个国家融为一体。
华裔们早期的正义之战,为随后的民权运动奠定了新的法律基础。
他们为美国制成了首个火箭并帮助其赢得了冷战。
在硅谷和其他地方,他们的贡献使美国在信息时代建立并保持其优势地位。
今天这些华裔分散在每个我们可想象的行业中:有投资者,教师,作者,医生,工程师,律师,首席执行官,社会工作者,会计,建筑师,警察,消防员,演员和宇航员。
可悲的是,尽管这么长时间的贡献,许多华裔在美国仍然被当成外国人。
大部分新移民者将会遭遇这样的嘲笑:“从哪儿来回哪儿去吧!”就像有人说的,美国华裔们就像客人一样呆在其他人屋子里,不能将脚放在桌子上,不能得到真正的放松。
中式口音与文化传统可能会消失,但我们的皮肤颜色与眼睛形状却无法改变。
这些特性让一些人理所当然地将美国华人视为异类,自然也就称不上是纯正的美国人了。
美国大众媒体把美国华人模式化,把他们描绘成与生俱来就与美国人不同,无法改变。
因而美国华人的美国化被这种轻而易举但带有欺骗性的模式化蒙上了阴影。
用人类的观点来看,什么是造成这种不和的因素呢?一个在加利福尼亚洲,西柯汶纳的本地委员会成员,有人在电话里对他说:“哇,你完全就像一个真正的美国人,一点儿都没有中式口音。
”医学电视剧中美籍华人医生不多,事实上,美国每六个医生中就有一个是亚裔美国人。
1999年6月,刘云平出生于俄亥俄州,在加利福尼亚读大学,在华盛顿邮报上介绍了他做美国空军上尉时的一个小故事:“你是中国空军吗?”旁边一位穿着得体的女士问道。
英语泛读教程4unit 2 Three Days to See课文和译文
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Three Days to See 之阳早格格创做by Helen KellerHelen Keller, blind and deaf from infancy, became a successful lecturer, author and educator with the help of her teacher. In the following essay, she discussed how people should value their ability to see.All of us have read thrilling stories in which the hero had only a limited and specified time to live. Sometimes it was as long as a year; sometimes as short as twenty-four hours. But always we were interested in discovering just how the doomed man chose to spend his last days or his last hours. I speak, of course, of free men who have a choice, not condemned criminals whose sphere of activities is strictly delimited.Such stories set us thinking, wondering what we should do under similar circumstances. What events, what experiences, what associations should we crowd into those last hours as mortal beings? What happiness should we find in reviewing the past, what regrets?Sometimes I have thought it would be an excellent rule to live each day as if we should die tomorrow. Such an attitude would emphasize sharply the values of life. We should live each day with a gentleness, a vigor, and a keenness of appreciation whichare often lost when time stretches before us in the constant panorama of more days and months and years to come. There are those, of course, who would adopt the Epicurean motto of “Eat, drink, and be merry;” but most people would be chastened by the certainty of impending death.In stories, the doomed hero is usually saved at the last minute by some stroke of fortune, but almost always his sense of values is changed. He becomes more appreciative of the meaning of life and its permanent spiritual values. It has often been noted that those who live, or have lived, in the shadow of death bring a mellow sweetness to everything they do.Most of us, however, take life for granted. We know that one day we must die, but usually we picture that day as far in the future. When we are in buoyant health, death is all but unimaginable. We seldom think of it. The days stretch out in an endless vista. So we go about our petty tasks, hardly aware of our listless attitude toward life.The same lethargy, I am afraid, characterizes the use of all our faculties and senses. Only the deaf appreciate hearing, only the blind realize the manifold blessings that lie in sight. Particularly does this observation apply to those who have lost sight and hearing in adult life. But those who have never sufferedimpairment of sight or hearing seldom make the fullest use of these blessed faculties. Their eyes and ears take in all sights and sounds hazily, without concentration, and with little appreciation. It is the same old story of not being grateful for what we have until we lose it, of not being conscious of health until we are ill.I have often thought it would be a blessing if each human being were stricken blind and deaf for a few days at some time during his early adult life. Darkness would make him more appreciative of sight; silence would teach him the joys of sound.Now and then I have tested my seeing friends to discover what they see. Recently I was visited by a very good friend who had just returned from a long walk in the woods, and I asked her what she had observed. “Nothing in particular,” she replied. I might have been incredulous had I not been accustomed to such responses, for long ago I became convinced that the seeing see little.How was it possible, I asked myself, to walk for an hour through the woods and see nothing worthy of note? I who cannot see find hundreds of things to interest me through mere touch. I feel the delicate symmetry of a leaf. I pass my hands lovingly about the smooth skin of a silver birch, or the rough shaggy bark of apine. In spring I touch the branches of trees hopefully in search of a bud, the first sign of awakening Nature after her winter's sleep. I feel the delightful, velvety texture of a flower, and discover its remarkable convolutions; and something of the miracle of Nature is revealed to me. Occasionally, if I am very fortunate, I place my hand gently on a small tree and feel the happy quiver of a bird in full song. I am delighted to have the cool water of a brook rush through my open fingers. To me a lush carpet of pine needles or spongy grass is more welcome than the most luxurious Persian rug. To me the pageant of seasons is a thrilling and unending drama, the action of which streams through my finger tips.At times my heart cries out with longing to see all these things. If I can get so much pleasure from mere touch, how much more beauty must be revealed by sight. Yet, those who have eyes apparently see little. The panorama of colour and action which fills the world is taken for granted. It is human, perhaps, to appreciate little that which we have and to long for that which we have not, but it is a great pity that in the world of light the gift of sight is used only as a mere convenience rather than as a means of adding fullness to life.If I were the president of a university I should establish a compulsory course in “How to Use Your Eyes”. The professor would try to show his pupils how they could add joy to their lives by really seeing what passes unnoticed before them. He would try to awake their dormant and sluggish faculties. Suppose you set your mind to work on the problem of how you would use your own eyes if you had only three more days to see. If with the oncoming darkness of the third night you knew that the sun would never rise for you again, how would you spend those three precious intervening days? What would you most want to let your gaze rest upon?I, naturally, should want most to see the things which have become dear to me through my years of darkness. You, too, would want to let your eyes rest long on the things that have become dear to you so that you could take the memory of them with you into the night that loomed before you.I should want to see the people whose kindness and gentleness and companionship have made my life worth living. First I should like to gaze long upon the face of my dear teacher, Mrs. Anne Sullivan Macy, who came to me when I was a child and opened the outer world to me. I should want not merely to seethe outline of her face, so that I could cherish it in my memory, but to study that face and find in it the living evidence of the sympathetic tenderness and patience with which she accomplished the difficult tasks of my education. I should like to see in her eyes that strength of character which has enabled her to stand firm in the face of difficulties, and that compassion for all humanity which she has revealed to me so often.I do not know what it is to see into the heart of a friend through that “window of the soul”, the eye. I can only “see” through my finger tips the outline of a face. I can detect laughter, sorrow, and many other obvious emotions. I know my friends from the feel of their faces. But I cannot really picture their personalities by touch. I know their personalities, of course, through other means, through the thoughts they express to me, through whatever of their actions are revealed to me. But I am denied that deeper understanding of them which I am sure would come through sight of them through watching their reactions to various expressed thoughts and circumstances, through noting the immediate and fleeting reactions of their eyes and countenance.Friends who are near to me I know well, because through the months and years they reveal themselves to me in all theirphases; but of causal friends I have only an incomplete impression, an impression gained from a handclasp, from spoken words which I take from their lips with my finger tips, or which they tap into the palm of my hand.How much easier, how much more satisfying it is for you who can see to grasp quickly the essential qualities of another person by watching the subtleties of expression, the quiver of a muscle, the flutter of a hand. But does it ever occur to you to use your sight to see into the inner nature of a friend or acquaintance? Do not most of you seeing people grasp casually the outward features of a face and let it go at that?For instance, can you describe accurately the faces of five good friends? Some of you can, but many cannot. As an experiment, I have questioned husbands of long standing about the color of their wives' eyes, and often they express embarrassed confusion and admit that they do not know. And, incidentally, it is a chronic complaint of wives that their husbands do not notice new dresses, new hats, and changes in household arrangements. The eyes of seeing persons soon become accustomed to the routine of their surroundings, and they actually see only the startling and spectacular. But even in viewing the most spectacular sights the eyes are lazy. Court records reveal everyday how inaccurately “eyewitnesses” see. A given event will be “seen” in several different ways by as many witnesses. Some see more than others, but few see everything that is within the range of their vision.Oh, the things that I should see if I had the power of sight for just three days!(1634 words)译文假若我有三天光彩海伦·凯勒海伦·凯勒自幼便又盲又聋,正在熏陶的助闲下成为一名乐成的道师、做者及培养家.正在那篇文章里,海伦·凯勒计划了人们该当何如爱惜自己的视觉本收咱们大家皆读过那样一些惊心动魄的故事,故事中的仆人公能活的时间有限而简曲,大概少达一年,大概短至24小时.然而是咱们经常感兴趣的是,止将牺牲的人到底启诺何如度过他的末尾时光.天然,我道的是能举止采用的自由人,而不是活动范畴受到庄重节造的囚犯.那些故事开迪咱们思索,诱收咱们设念,当咱们处于此类情况时,该怎么搞呢?动做凡是人,咱们正在末尾的时刻会慢于念搞些什么,体验些什么,奇像些什么呢?回尾往事时,咱们又能收略到何种快慰,何种悔恨呢?奇我我念,如果咱们度过每一天时皆假定来日诰日将要去世,那会是个极佳的规则.那样的处世做风会热烈天超过死命的价格.咱们会亲切天、暮气振奋天、体验热烈天去度过每一天,而那十足却往往正在日复一日延绝的时光与岁月之中消得.天然,有些人会奉止享乐主义“吃喝玩乐”的疑条,然而是大普遍人则会果牺牲便正在少远而心灵得到洁化.正在故事中,那死神呼唤的仆人公常常正在末尾时刻接上佳运而赢得挽救,然而他的价格瞅险些经常爆收了变更.他越收珍视死命的意思及其永近而崇下的价格.人们时常注意到,那些死计正在大概者曾死计正在牺牲的阳影下的人,对付他们所搞的每一件事皆给予苦好的色彩.然而,咱们中间大普遍人则把死命视为理所天然.咱们相识,总有一天咱们会死去,然而常常咱们又把那一天设念为遥近的已去.当咱们身体健壮时,牺牲是件易以设念的事,咱们险些不会料到它.岁月无贫,果此咱们闲于各类琐事,险些意识不到咱们漠然的死计做风.咱们正在使用感觉功能时,恐怕也持共样的热漠做风.惟有聋者才相识听觉的要害,惟有盲人才明黑视觉给人戴去的百般恩赐.那一瞅面特天适用于那些正在成年后才丧得视觉战听觉的人.而那些视觉战听觉从已受到益伤的人,则很少充分利用那些崇下的官能.他们的眼睛战耳朵朦胧天、漫不经心底、不加欣赏天纳进所有的情形战声音.仍旧那句老话:物品拾得后圆知宝贵,曲到死病时才情健壮.我时常念,如果每部分正在刚刚成年时某个时间能得明大概得聪几天,那大概许将是件喜事.乌暗将使他越收珍视情形;而寂静则将教他收略声音的高兴.我不时考一考我的有眼光的伙伴,以相识他们瞅到了什么.迩去一位佳伙伴去瞅我,她是正在林中溜达了佳一会女才回去的,我问她瞅察到了些什么.“出什么特天的物品,”她问道.要不是我对付类似的反应已习以为常的话,我是会感触易以置疑的.本去,我早已深疑:有眼光者所睹甚少.我问自己,正在林中溜达了一个小时而竟已瞅到什么值得注意的物品,那怎么大概呢?我那个瞅不睹物品的人,仅凭触摸便创造千百种使我感兴趣的物品.我感觉到树叶细巧的对付称.我用脚爱抚着光润的黑烨树皮,大概是细糙的紧树皮.秋天里,我谦怀期视天触摸树枝,觅找一个幼芽——大自然通过冬日重睡重又苏醉的最初征兆.我摸着花朵上那可爱的天鹅绒般的量天,以及它那叠合巧妙的花苞,于是我收略到了某种大自然的神奇.奇我,如果格中幸运的话,我把脚沉沉拆正在一棵小树上,能感触一只小鸟女恣意欢歌的哆嗦.我非常下兴让浑凉的溪火流过我弛开的脚指.对付我去道,那薄稀的紧针层大概茂衰紧硬的草天比豪华的波斯天毯更谦意;对付我去道,四季的幻化多姿宛如一出动人心弦永不尽止的戏剧,它的情节似流火从我指尖慢慢流过.我的心常常正在呼号,渴视能睹到所有那十足.如果我单靠触摸便能赢得如许多的兴趣,那么通过视觉则能收略到更多好景!但是,那些视觉完佳的人隐然所睹甚少.大千天下的五光十色与绰约多姿被认为是理所天然.对付已赢得的不以为然,而对付已赢得的却期盼不已,那一面大概许是人类的本性,但是,非常遗憾,正在光彩的天下里,天赐的视觉只被当做一种简单的便当,而不是一种使死计日益完好的脚法.如果我是大书院少,我便要开设一门必建课,“怎么样使用您们的眼睛”.熏陶应竭力背教死演示,怎么样搞到真真瞅睹那些从他们里前不知不觉溜掉的物品,进而为自己的死计删加快乐.他将竭力唤醉他们那些昏睡懒集的感官.假定您正在开动脑筋钻研那一问题:如果您惟有三天的眼光,您将怎么样使用您的眼睛呢?如果您相识,当第三天的乌夜光临,太阳便永近不再为您降起,您将怎么样度过那贵重的三天呢?您最念让您的目光降正在那边?我天然最启诺瞅的,是那些正在我所有得明岁月里对付我已变得亲切的物品.您也会念让您的目光恒暂天停顿正在那些对付您已变得亲切的物品上,那样您便不妨把对付它们的影象戴进那悄悄而去的漫冗少夜中去.我要瞅瞅那些待我仁慈、温战、友佳,进而使我的死计变得有价格的人.最先,我要佳佳天端详我的恩师安·沙利文·梅丝妇人的脸.她正在我年幼的时间便去到我身边,替我挨开了中部天下.我不然而念瞅她的脸形,以便能把它珍躲正在我的影象中,而且还念细细揣测那脸容,为她那柔情与耐性找到活死死的凭证,她正是怀着那种柔情与耐性完毕了培养我的困难任务.我念正在她的眼中瞅到那种使她脆定大天对付百般艰易的本性的力量,以及那种时常正在我里前表暴露去的对付齐人类的共情心.我不相识,透过"心灵之窗",即眼睛,去探视一个伙伴的心是怎么回事.我只可通过我的指尖去"瞅"一弛脸的表面.我能探察到欢笑、忧伤战许多其余明隐的感情.我根据触摸脸庞的感觉去辨别伙伴,然而是我的确不克不迭靠触摸去描画出他们的本性.天然,我通过其余脚法,通过他们背我表黑的思维,通过他们背我表示出的止径去相识他们的本性.然而是,我无法对付他们有更深的明黑,果为我确疑,要达到那种更深的明黑,必须要目视他们,瞅察他们对付百般所表黑的思维及情况所做的反应,注意他们眼睛里战脸上那种转瞬即逝的反应.我认识战我接近的伙伴,果为少年乏月他们背我隐露了自己的各个圆里;然而对付于奇我结识的伙伴我惟有一种不真足的影像,那种影像是仅凭一次握脚,一些止语赢得的.我用指尖触摸他们的嘴唇,大概是靠他们叩打我的脚掌而获与那些止语.相比之下,您们那些能瞅睹的人,通过瞅察表情的微妙变更、肌肉的哆嗦战脚的晃动去赶快天掌控他人的真量本性,便简单得多,也令人谦意得多.然而是,您们可曾料到要用自己的视觉去瞅透一个伙伴大概死人的内正在性格?您们那些有视觉的人中的大普遍,不便是随便瞅到一弛脸的中部本性便到此为止了吗?举例去道,您能准确天描画出五个佳伙伴的脸形吗?您们中有些人不妨,然而许多人不可.动做考查,我曾背一些完婚多年的丈妇询问过他们妻子眼睛的颜色,然而他们时常表示出难堪狐疑,启认不相识.逆便提一下,妻子们老是埋怨丈妇不注意她们的新衣服、新帽子以及房间安插中的变更.有视觉的人,眼睛很快便习惯了周围的凡是是真物,果此他本量上只睹到一些惊人的、壮瞅的情形.然而是,哪怕是正在瞅最壮瞅的局里时,他们的眼睛也是懒洋洋的.法院记录天天皆标明“目打者”所睹是如许天禁绝确.某一事变大概被几个目打者从几个分歧角度“瞅到”;有些人比他人瞅得多些,然而险些不人瞅到他们视线之内的十足.哦,如果我能有纵然只是三天的光彩,我将能睹到几我念瞅到的物品啊!。
【刘乃银】英语泛读教程4第三版课文翻译
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【刘乃银】英语泛读教程4第三版课文翻译【刘乃银】英语泛读教程4第三版课文翻译英语泛读教程4 第三版主编:刘乃银Unit1天才与工匠许多人羡慕作家们的精彩小说,但却很少有人知道作家们是如何辛勤笔耕才使一篇小说问世的。
以下的短文将讨论小说的酝酿过程,以及作家是如何将这小说雕琢成一件精致完美的艺术品。
有一次,我在暮色中来到小树林边一棵鲜花盛开的小桃树前。
我久久站在那里凝视着,直到最后一道光线消逝。
我看不到那树原先的模样,看不见曾穿透果核,能崩碎你的牙齿的力量,也看不到那使它与橡树和绿草相区别的原则。
显现在我面前的,是一种深邃而神秘的魅力。
当读者读到一部杰出的小说时,他也会这样如痴如狂,欲将小说字字句句刻骨铭心,不提出任何问题。
但即使是个初学写作者也知道,除那将小说带到世上的文字之外,还有更多的构成小说生命的因素,小说的生命并不始于写作,而始于内心深处的构思。
要创作出有独创性的作品,并不要求懂得创造的功能。
多少世纪以来的艺术、哲学及科学创造都出自人们的头脑,而创造者也许从未想到去关注创造的内在过程。
然而,在我看来,对创造工作一定程度的了解,至少会使我们通过知道两个事实,增长我们处理正在出现的故事的智慧。
首先,天赋不是掌握了技艺的艺术家独有的特性,而是人脑的创造性功能。
不仅所有对技艺的掌握都含有天赋,而且每个人都具有天赋,无论他的天赋发展是何等不充分。
对技艺的掌握是天赋的显现,是经过培养的,发展了的和受过训练的天赋。
你的天赋在最原始的层面上起作用。
它的任务就是创造。
它是你的故事的创造者。
第二,将你的小说带进世界的文字是艺术家的工作,它就和一个泥瓦匠的工作一样,有意识、谨慎而实实在在。
天赋正如理解力、记忆力和想象力一样是我们的精神禀赋中的天然部分,而技艺却不是。
它必须通过实践才能学到,并要通过实践才能掌握。
如果要使在我们内心深处浮现的故事跃然纸上,光彩照人,那么,每个故事都须有感染力极强的优雅文笔。
只有健全的技艺才能使我们做到这一点。
大学英语泛读教程第四册全文翻译..
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大学英语泛读教程第四册全文翻译..Unit 1Text天才与工匠许多人羡慕作家们的精彩小说,但却很少有人知道作家们是如何辛勤笔耕才使一篇小说问世的。
以下的短文将讨论小说的酝酿过程,以及作家是如何将这小说雕琢成一件精致完美的艺术品。
1.有一次,我在暮色中来到小树林边一棵鲜花盛开的小桃树前。
我久久站在那里凝视着,直到最后一道光线消逝。
我看不到那树原先的模样,看不见曾穿透果核,能崩碎你的牙齿的力量,也看不到那使它与橡树和绿草相区别的原则。
显现在我面前的,是一种深邃而神秘的魅力。
2. 当读者读到一部杰出的小说时,他也会这样如痴如狂,欲将小说字字句句刻骨铭心,不提出任何问题。
3.但即使是个初学写作者也知道,除那将小说带到世上的文字之外,还有更多的构成小说生命的因素,小说的生命并不始于写作,而始于内心深处的构思。
4. 要创作出有独创性的作品,并不要求懂得创造的功能。
多少世纪以来的艺术、哲学及科学创造都出自人们的头脑,而创造者也许从未想到去关注创造的内在过程。
然而,在我看来,对创造工作一定程度的了解,至少会使我们通过知道两个事实,增长我们处理正在出现的故事的智慧。
5. 首先,天赋不是掌握了技艺的艺术家独有的特性,而是人脑的创造性功能。
不仅所有对技艺的掌握都含有天赋,而且每个人都具有天赋,无论他的天赋发展是何等不充分。
对技艺的掌握是天赋的显现,是经过培养的,发展了的和受过训练的天赋。
你的天赋在最原始的层面上起作用。
它的任务就是创造。
它是你的故事的创造者。
6. 第二,将你的小说带进世界的文字是艺术家的工作,它就和一个泥瓦匠的工作一样,有意识、谨慎而实实在在。
天赋正如理解力、记忆力和想象力一样是我们的精神禀赋中的天然部分,而技艺却不是。
它必须通过实践才能学到,并要通过实践才能掌握。
如果要使在我们内心深处浮现的故事跃然纸上,光彩照人,那么,每个故事都须有感染力极强的优雅文笔。
只有健全的技艺才能使我们做到这一点。
7.一个故事是如何酝酿成的呢?据说,我们从一生中的前二十年,或许前五年起就开始写作。
英语泛读教程4__课文翻译[1]
![英语泛读教程4__课文翻译[1]](https://img.taocdn.com/s3/m/65386fe4b8f67c1cfad6b8e5.png)
Unit1天才与工匠许多人羡慕作家们的精彩小说,但却很少有人知道作家们是如何辛勤笔耕才使一篇小说问世的。
以下的短文将讨论小说的酝酿过程,以及作家是如何将这小说雕琢成一件精致完美的艺术品。
有一次,我在暮色中来到小树林边一棵鲜花盛开的小桃树前。
我久久站在那里凝视着,直到最后一道光线消逝。
我看不到那树原先的模样,看不见曾穿透果核,能崩碎你的牙齿的力量,也看不到那使它与橡树和绿草相区别的原则。
显现在我面前的,是一种深邃而神秘的魅力。
当读者读到一部杰出的小说时,他也会这样如痴如狂,欲将小说字字句句刻骨铭心,不提出任何问题。
但即使是个初学写作者也知道,除那将小说带到世上的文字之外,还有更多的构成小说生命的因素,小说的生命并不始于写作,而始于内心深处的构思。
要创作出有独创性的作品,并不要求懂得创造的功能。
多少世纪以来的艺术、哲学及科学创造都出自人们的头脑,而创造者也许从未想到去关注创造的内在过程。
然而,在我看来,对创造工作一定程度的了解,至少会使我们通过知道两个事实,增长我们处理正在出现的故事的智慧。
首先,天赋不是掌握了技艺的艺术家独有的特性,而是人脑的创造性功能。
不仅所有对技艺的掌握都含有天赋,而且每个人都具有天赋,无论他的天赋发展是何等不充分。
对技艺的掌握是天赋的显现,是经过培养的,发展了的和受过训练的天赋。
你的天赋在最原始的层面上起作用。
它的任务就是创造。
它是你的故事的创造者。
第二,将你的小说带进世界的文字是艺术家的工作,它就和一个泥瓦匠的工作一样,有意识、谨慎而实实在在。
天赋正如理解力、记忆力和想象力一样是我们的精神禀赋中的天然部分,而技艺却不是。
它必须通过实践才能学到,并要通过实践才能掌握。
如果要使在我们内心深处浮现的故事跃然纸上,光彩照人,那么,每个故事都须有感染力极强的优雅文笔。
只有健全的技艺才能使我们做到这一点。
一个故事是如何酝酿成的呢?据说,我们从一生中的前二十年,或许前五年起就开始写作。
这可能取决于个人,而写作中的很多事都取决于个人。
英语泛读教程4unit 2 Three Days to See课文和译文
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Three Days to Seeby Helen KellerHelen Keller, blind and deaf from infancy, became a successful lecturer, author and educator with the help of her teacher. In the following essay, she discussed how people should value their ability to see.All of us have read thrilling stories in which the hero had only a limited and specified time to live. Sometimes it was as long as a year; sometimes as short as twenty-four hours. But always we were interested in discovering just how the doomed man chose to spend his last days or his last hours. I speak, of course, of free men who have a choice, not condemned criminals whose sphere of activities is strictly delimited.Such stories set us thinking, wondering what we should do under similar circumstances. What events, what experiences, what associations should we crowd into those last hours as mortal beings? What happiness should we find in reviewing the past, what regrets? Sometimes I have thought it would be an excellent rule to live each day as if we should die tomorrow. Such an attitude would emphasize sharply the values of life. We should live each day with a gentleness, a vigor, and a keenness of appreciation which are often lost when time stretches before us in the constant panorama of more days and months and yea rs to come. There are those, of course, who would adopt the Epicurean motto of “Eat, drink, and be merry;” but most people would be chastened by the certainty of impending death.In stories, the doomed hero is usually saved at the last minute by some stroke of fortune, but almost always his sense of values is changed. He becomes more appreciative of the meaning of life and its permanent spiritual values. It has often been noted that those who live, or have lived, in the shadow of death bring a mellow sweetness to everything they do.Most of us, however, take life for granted. We know that one day we must die, but usually we picture that day as far in the future. When we are in buoyant health, death is all but unimaginable. We seldom think of it. The days stretch out in an endless vista. So we go about our petty tasks, hardly aware of our listless attitude toward life.The same lethargy, I am afraid, characterizes the use of all our faculties and senses. Only the deaf appreciate hearing, only the blind realize the manifold blessings that lie in sight. Particularly does this observation apply to those who have lost sight and hearing in adult life. But those who have never suffered impairment of sight or hearing seldom make the fullest use of these blessed faculties. Their eyes and ears take in all sights and sounds hazily, without concentration, and with little appreciation. It is the same old story of not being grateful for what we have until we lose it, of not being conscious of health until we are ill.I have often thought it would be a blessing if each human being were stricken blind and deaf for a few days at some time during his early adult life. Darkness would make him more appreciative of sight; silence would teach him the joys of sound.Now and then I have tested my seeing friends to discover what they see. Recently I was visited by a very good friend who had just returned from a long walk in the woods, and I asked her what she had observed. “Nothing in particular,” she replied. I might havebeen incredulous had I not been accustomed to such responses, for long ago I became convinced that the seeing see little.How was it possible, I asked myself, to walk for an hour through the woods and see nothing worthy of note? I who cannot see find hundreds of things to interest me through mere touch. I feel the delicate symmetry of a leaf. I pass my hands lovingly about the smooth skin of a silver birch, or the rough shaggy bark of a pine. In spring I touch the branches of trees hopefully in search of a bud, the first sign of awakening Nature after her winter's sleep. I feel the delightful, velvety texture of a flower, and discover its remarkable convolutions; and something of the miracle of Nature is revealed to me. Occasionally, if I am very fortunate, I place my hand gently on a small tree and feel the happy quiver of a bird in full song. I am delighted to have the cool water of a brook rush through my open fingers. To me a lush carpet of pine needles or spongy grass is more welcome than the most luxurious Persian rug. To me the pageant of seasons is a thrilling and unending drama, the action of which streams through my finger tips. At times my heart cries out with longing to see all these things. If I can get so much pleasure from mere touch, how much more beauty must be revealed by sight. Yet, those who have eyes apparently see little. The panorama of colour and action which fills the world is taken for granted. It is human, perhaps, to appreciate little that which we have and to long for that which we have not, but it is a great pity that in the world of light the gift of sight is used only as a mere convenience rather than as a means of adding fullness to life.If I were the president of a university I should establish a compulsory course in “How to Use Your Eyes”. The professor would try to show his pupils how they could add joy to their lives by really seeing what passes unnoticed before them. He would try to awake their dormant and sluggish faculties.Suppose you set your mind to work on the problem of how you would use your own eyes if you had only three more days to see. If with the oncoming darkness of the third night you knew that the sun would never rise for you again, how would you spend those three precious intervening days? What would you most want to let your gaze rest upon?I, naturally, should want most to see the things which have become dear to me through my years of darkness. You, too, would want to let your eyes rest long on the things that have become dear to you so that you could take the memory of them with you into the night that loomed before you.I should want to see the people whose kindness and gentleness and companionship have made my life worth living. First I should like to gaze long upon the face of my dear teacher, Mrs. Anne Sullivan Macy, who came to me when I was a child and opened the outer world to me. I should want not merely to see the outline of her face, so that I could cherish it in my memory, but to study that face and find in it the living evidence of the sympathetic tenderness and patience with which she accomplished the difficult tasks of my education. I should like to see in her eyes that strength of character which has enabled her to stand firm in the face of difficulties, and that compassion for all humanity which she has revealed to me so often.I do not know what it is to see into the heart of a friend through that “window of the soul”, the eye. I can only “see” through my finger tips the outline of a face. I can detect laughter, sorrow, and many other obvious emotions. I know my friends from the feel of their faces. But I cannot really picture their personalities by touch. I know their personalities, of course, through other means, through the thoughts they express to me, through whatever of their actions are revealed to me. But I am denied that deeper understanding of them which I am sure would come through sight of them through watching their reactions to various expressed thoughts and circumstances, through noting the immediate and fleeting reactions of their eyes and countenance.Friends who are near to me I know well, because through the months and years they reveal themselves to me in all their phases; but of causal friends I have only an incomplete impression, an impression gained from a handclasp, from spoken words which I take from their lips with my finger tips, or which they tap into the palm of my hand.How much easier, how much more satisfying it is for you who can see to grasp quickly the essential qualities of another person by watching the subtleties of expression, the quiver of a muscle, the flutter of a hand. But does it ever occur to you to use your sight to see into the inner nature of a friend or acquaintance? Do not most of you seeing people grasp casually the outward features of a face and let it go at that?For instance, can you describe accurately the faces of five good friends? Some of you can, but many cannot. As an experiment, I have questioned husbands of long standing about the color of their wives' eyes, and often they express embarrassed confusion and admit that they do not know. And, incidentally, it is a chronic complaint of wives that their husbands do not notice new dresses, new hats, and changes in household arrangements. The eyes of seeing persons soon become accustomed to the routine of their surroundings, and they actually see only the startling and spectacular. But even in viewing the most spectacular sights the eyes are lazy. Court records reveal every day how inaccurately “eyewitnesses” see. A given event will be “seen” in several different ways by as many witnesses. Some see more than others, but few see everything that is within the range of their vision.Oh, the things that I should see if I had the power of sight for just three days!(1634 words)译文假如我有三天光明海伦·凯勒海伦·凯勒自幼就又盲又聋,在老师的帮助下成为一名成功的讲师、作家及教育家。
(完整word版)英语泛读教程4unit 2 Three Days to See课文和译文
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Three Days to Seeby Helen KellerHelen Keller, blind and deaf from infancy, became a successful lecturer, author and educator with the help of her teacher. In the following essay, she discussed how people should value their ability to see.All of us have read thrilling stories in which the hero had only a limited and specified time to live. Sometimes it was as long as a year; sometimes as short as twenty-four hours. But always we were interested in discovering just how the doomed man chose to spend his last days or his last hours. I speak, of course, of free men who have a choice, not condemned criminals whose sphere of activities is strictly delimited.Such stories set us thinking, wondering what we should do under similar circumstances. What events, what experiences, what associations should we crowd into those last hours as mortal beings? What happiness should we find in reviewing the past, what regrets? Sometimes I have thought it would be an excellent rule to live each day as if we should die tomorrow. Such an attitude would emphasize sharply the values of life. We should live each day with a gentleness, a vigor, and a keenness of appreciation which are often lost when time stretches before us in the constant panorama of more days and months and yea rs to come. There are those, of course, who would adopt the Epicurean motto of “Eat, drink, and be merry;” but most people would be chastened by the certainty of impending death.In stories, the doomed hero is usually saved at the last minute by some stroke of fortune, but almost always his sense of values is changed. He becomes more appreciative of the meaning of life and its permanent spiritual values. It has often been noted that those who live, or have lived, in the shadow of death bring a mellow sweetness to everything they do.Most of us, however, take life for granted. We know that one day we must die, but usually we picture that day as far in the future. When we are in buoyant health, death is all but unimaginable. We seldom think of it. The days stretch out in an endless vista. So we go about our petty tasks, hardly aware of our listless attitude toward life.The same lethargy, I am afraid, characterizes the use of all our faculties and senses. Only the deaf appreciate hearing, only the blind realize the manifold blessings that lie in sight. Particularly does this observation apply to those who have lost sight and hearing in adult life. But those who have never suffered impairment of sight or hearing seldom make the fullest use of these blessed faculties. Their eyes and ears take in all sights and sounds hazily, without concentration, and with little appreciation. It is the same old story of not being grateful for what we have until we lose it, of not being conscious of health until we are ill.I have often thought it would be a blessing if each human being were stricken blind and deaf for a few days at some time during his early adult life. Darkness would make him more appreciative of sight; silence would teach him the joys of sound.Now and then I have tested my seeing friends to discover what they see. Recently I was visited by a very good friend who had just returned from a long walk in the woods, and I asked her what she had observed. “Nothing in particular,” she replied. I might havebeen incredulous had I not been accustomed to such responses, for long ago I became convinced that the seeing see little.How was it possible, I asked myself, to walk for an hour through the woods and see nothing worthy of note? I who cannot see find hundreds of things to interest me through mere touch. I feel the delicate symmetry of a leaf. I pass my hands lovingly about the smooth skin of a silver birch, or the rough shaggy bark of a pine. In spring I touch the branches of trees hopefully in search of a bud, the first sign of awakening Nature after her winter's sleep. I feel the delightful, velvety texture of a flower, and discover its remarkable convolutions; and something of the miracle of Nature is revealed to me. Occasionally, if I am very fortunate, I place my hand gently on a small tree and feel the happy quiver of a bird in full song. I am delighted to have the cool water of a brook rush through my open fingers. To me a lush carpet of pine needles or spongy grass is more welcome than the most luxurious Persian rug. To me the pageant of seasons is a thrilling and unending drama, the action of which streams through my finger tips. At times my heart cries out with longing to see all these things. If I can get so much pleasure from mere touch, how much more beauty must be revealed by sight. Yet, those who have eyes apparently see little. The panorama of colour and action which fills the world is taken for granted. It is human, perhaps, to appreciate little that which we have and to long for that which we have not, but it is a great pity that in the world of light the gift of sight is used only as a mere convenience rather than as a means of adding fullness to life.If I were the president of a university I should establish a compulsory course in “How to Use Your Eyes”. The professor would try to show his pupils how they could add joy to their lives by really seeing what passes unnoticed before them. He would try to awake their dormant and sluggish faculties.Suppose you set your mind to work on the problem of how you would use your own eyes if you had only three more days to see. If with the oncoming darkness of the third night you knew that the sun would never rise for you again, how would you spend those three precious intervening days? What would you most want to let your gaze rest upon?I, naturally, should want most to see the things which have become dear to me through my years of darkness. You, too, would want to let your eyes rest long on the things that have become dear to you so that you could take the memory of them with you into the night that loomed before you.I should want to see the people whose kindness and gentleness and companionship have made my life worth living. First I should like to gaze long upon the face of my dear teacher, Mrs. Anne Sullivan Macy, who came to me when I was a child and opened the outer world to me. I should want not merely to see the outline of her face, so that I could cherish it in my memory, but to study that face and find in it the living evidence of the sympathetic tenderness and patience with which she accomplished the difficult tasks of my education. I should like to see in her eyes that strength of character which has enabled her to stand firm in the face of difficulties, and that compassion for all humanity which she has revealed to me so often.I do not know what it is to see into the heart of a friend through that “window of the soul”, the eye. I can only “see” through my finger tips the outline of a face. I can detect laughter, sorrow, and many other obvious emotions. I know my friends from the feel of their faces. But I cannot really picture their personalities by touch. I know their personalities, of course, through other means, through the thoughts they express to me, through whatever of their actions are revealed to me. But I am denied that deeper understanding of them which I am sure would come through sight of them through watching their reactions to various expressed thoughts and circumstances, through noting the immediate and fleeting reactions of their eyes and countenance.Friends who are near to me I know well, because through the months and years they reveal themselves to me in all their phases; but of causal friends I have only an incomplete impression, an impression gained from a handclasp, from spoken words which I take from their lips with my finger tips, or which they tap into the palm of my hand.How much easier, how much more satisfying it is for you who can see to grasp quickly the essential qualities of another person by watching the subtleties of expression, the quiver of a muscle, the flutter of a hand. But does it ever occur to you to use your sight to see into the inner nature of a friend or acquaintance? Do not most of you seeing people grasp casually the outward features of a face and let it go at that?For instance, can you describe accurately the faces of five good friends? Some of you can, but many cannot. As an experiment, I have questioned husbands of long standing about the color of their wives' eyes, and often they express embarrassed confusion and admit that they do not know. And, incidentally, it is a chronic complaint of wives that their husbands do not notice new dresses, new hats, and changes in household arrangements. The eyes of seeing persons soon become accustomed to the routine of their surroundings, and they actually see only the startling and spectacular. But even in viewing the most spectacular sights the eyes are lazy. Court records reveal every day how inaccurately “eyewitnesses” see. A given event will be “seen” in several different ways by as many witnesses. Some see more than others, but few see everything that is within the range of their vision.Oh, the things that I should see if I had the power of sight for just three days!(1634 words)译文假如我有三天光明海伦·凯勒海伦·凯勒自幼就又盲又聋,在老师的帮助下成为一名成功的讲师、作家及教育家。
英语泛读教程4unit 2 Three Days to See课文和译文

Three Days to Seeby Helen KellerHelen Keller, blind and deaf from infancy, became a successful lecturer, author and educator with the help of her teacher. In the following essay, she discussed how people should value their ability to see.All of us have read thrilling stories in which the hero had only a limited and specified time to live. Sometimes it was as long as a year; sometimes as short as twenty-four hours. But always we were interested in discovering just how the doomed man chose to spend his last days or his last hours. I speak, of course, of free men who have a choice, not condemned criminals whose sphere of activities is strictly delimited.Such stories set us thinking, wondering what we should do under similar circumstances. What events, what experiences, what associations should we crowd into those last hours as mortal beings? What happiness should wefind in reviewing the past, what regrets?Sometimes I have thought it would be an excellent rule to live each day as if we should die tomorrow. Such an attitude would emphasize sharply the values of life. Weshould live each day with a gentleness, a vigor, and a keenness of appreciation which are often lost when time stretches before us in the constant panorama of more days and months and years to come. There are those, of course, who would adopt the Epicurean motto of “Eat, drink, and be merry;” but most people would be chastened by the certainty of impending death.In stories, the doomed hero is usually saved at the last minute by some stroke of fortune, but almost always his sense of values is changed. He becomes more appreciativeof the meaning of life and its permanent spiritual values. It has often been noted that those who live, or have lived, in the shadow of death bring a mellow sweetness to everything they do.Most of us, however, take life for granted. We know that one day we must die, but usually we picture that day asfar in the future. When we are in buoyant health, deathis all but unimaginable. We seldom think of it. The days stretch out in an endless vista. So we go about our petty tasks, hardly aware of our listless attitude toward life. The same lethargy, I am afraid, characterizes the use of all our faculties and senses. Only the deaf appreciatehearing, only the blind realize the manifold blessings that lie in sight. Particularly does this observation apply to those who have lost sight and hearing in adult life. But those who have never suffered impairment of sight or hearing seldom make the fullest use of these blessed faculties. Their eyes and ears take in all sights and sounds hazily, without concentration, and with little appreciation. It is the same old story of not being grateful for what we have until we lose it, of not being conscious of health until we are ill.I have often thought it would be a blessing if each human being were stricken blind and deaf for a few days at some time during his early adult life. Darkness would make him more appreciative of sight; silence would teach him the joys of sound.Now and then I have tested my seeing friends to discover what they see. Recently I was visited by a very good friend who had just returned from a long walk in the woods, and I asked her what she had observed. “Nothingin particular,” she replied. I might have been incredulous had I not been accustomed to such responses,for long ago I became convinced that the seeing seelittle.How was it possible, I asked myself, to walk for an hour through the woods and see nothing worthy of note? I who cannot see find hundreds of things to interest me through mere touch. I feel the delicate symmetry of a leaf. Ipass my hands lovingly about the smooth skin of a silver birch, or the rough shaggy bark of a pine. In spring I touch the branches of trees hopefully in search of a bud, the first sign of awakening Nature after her winter's sleep. I feel the delightful, velvety texture of a flower, and discover its remarkable convolutions; and somethingof the miracle of Nature is revealed to me. Occasionally, if I am very fortunate, I place my hand gently on a small tree and feel the happy quiver of a bird in full song. I am delighted to have the cool water of a brook rush through my open fingers. To me a lush carpet of pine needles or spongy grass is more welcome than the most luxurious Persian rug. To me the pageant of seasons is a thrilling and unending drama, the action of which streams through my finger tips.At times my heart cries out with longing to see all these things. If I can get so much pleasure from mere touch,how much more beauty must be revealed by sight. Yet,those who have eyes apparently see little. The panoramaof colour and action which fills the world is taken for granted. It is human, perhaps, to appreciate little that which we have and to long for that which we have not, but it is a great pity that in the world of light the gift of sight is used only as a mere convenience rather than as a means of adding fullness to life.If I were the president of a university I shouldestablish a compulsory course in “How to Use Your Eyes”. The professor would try to show his pupils how they could add joy to their lives by really seeing what passes unnoticed before them. He would try to awake their dormant and sluggish faculties.Suppose you set your mind to work on the problem of how you would use your own eyes if you had only three more days to see. If with the oncoming darkness of the third night you knew that the sun would never rise for you again, how would you spend those three preciousintervening days? What would you most want to let yourgaze rest upon?I, naturally, should want most to see the things which have become dear to me through my years of darkness. You, too, would want to let your eyes rest long on the things that have become dear to you so that you could take the memory of them with you into the night that loomed before you.I should want to see the people whose kindness and gentleness and companionship have made my life worth living. First I should like to gaze long upon the face of my dear teacher, Mrs. Anne Sullivan Macy, who came to me when I was a child and opened the outer world to me. I should want not merely to see the outline of her face, so that I could cherish it in my memory, but to study that face and find in it the living evidence of the sympathetic tenderness and patience with which she accomplished the difficult tasks of my education. I should like to see in her eyes that strength of character which has enabled her to stand firm in the face of difficulties, and that compassion for all humanity which she has revealed to me so often.I do not know what it is to see into the heart of afriend through that “window of the soul”, the eye. I can only “see” through my finger tips the outline of a face. I can detect laughter, sorrow, and many other obvious emotions. I know my friends from the feel oftheir faces. But I cannot really picture their personalities by touch. I know their personalities, of course, through other means, through the thoughts they express to me, through whatever of their actions are revealed to me. But I am denied that deeper understanding of them which I am sure would come through sight of them through watching their reactions to various expressed thoughts and circumstances, through noting the immediate and fleeting reactions of their eyes and countenance. Friends who are near to me I know well, because through the months and years they reveal themselves to me in all their phases; but of causal friends I have only an incomplete impression, an impression gained from a handclasp, from spoken words which I take from their lips with my finger tips, or which they tap into the palm of my hand.How much easier, how much more satisfying it is for you who can see to grasp quickly the essential qualities of another person by watching the subtleties of expression, the quiver of a muscle, the flutter of a hand. But doesit ever occur to you to use your sight to see into the inner nature of a friend or acquaintance? Do not most of you seeing people grasp casually the outward features of a face and let it go at that?For instance, can you describe accurately the faces of five good friends? Some of you can, but many cannot. As an experiment, I have questioned husbands of long standing about the color of their wives' eyes, and often they express embarrassed confusion and admit that they do not know. And, incidentally, it is a chronic complaint of wives that their husbands do not notice new dresses, new hats, and changes in household arrangements.The eyes of seeing persons soon become accustomed to the routine of their surroundings, and they actually see only the startling and spectacular. But even in viewing the most spectacular sights the eyes are lazy. Court records reveal every day how inaccurately “eyewitnesses” see. A given event will be “seen” in several different ways byas many witnesses. Some see more than others, but few see everything that is within the range of their vision.Oh, the things that I should see if I had the power of sight for just three days!(1634 words)译文假如我有三天光亮海伦·凯勒海伦·凯勒自幼就又盲又聋,在先生的帮忙下成为一名成功的讲师.作家及教导家.在这篇文章里,海伦·凯勒评论辩论了人们应当如何珍爱本身的视觉才能我们大家都读过如许一些惊心动魄的故事,故事中的主人公能活的时光有限而具体,或长达一年,或短至24小时.但是我们老是感兴致的是,行将逝世亡的人毕竟同意如何渡过他的最后时光.当然,我说的是能进行选择的自由人,而不是运动规模受到严厉限制的囚犯.这些故事启发我们思虑,诱发我们想象,当我们处于此类情形时,该怎么做呢?作为常人,我们在最后的时刻会急于想干些什么,体验些什么,联想些什么呢?回想旧事时,我们又能领略到何种快慰,何种痛恨呢?有时我想,假如我们渡过每一天时都假定明天即将逝世,这会是个极好的准则.如许的处世立场会强烈地凸起性命的价值.我们会亲热地.逝世气蓬勃地.感触感染强烈地来渡过每一天,而这一切却往往在日复一日延续的时光与岁月之中消掉.当然,有些人会奉行享乐主义“吃喝玩乐”的信条,但是大多半人则会因逝世亡就在面前而心灵得到净化.在故事中,那逝世神召唤的主人公平日在最后时刻交上好运而获得拯救 ,但他的价值不雅几乎老是产生了变更.他加倍器重性命的意义及其永恒而神圣的价值.人们经常留意到,那些生涯在或者曾生涯在逝世亡的暗影下的人 ,对他们所做的每一件事都付与甜蜜的色彩.然而,我们中央大多半人则把性命视为理所当然.我们知道,总有一天我们会逝世去,但平日我们又把那一天想象为遥远的将来.当我们身材健康时,逝世亡是件不可思议的事,我们几乎不会想到它.岁月无限,是以我们忙于各种琐事,几乎意识不到我们漠然的生涯立场.我们在应用感到功效时,生怕也持同样的冷淡立场.只有聋者才知道听觉的主要,只有瞽者才懂得视觉给人带来的各类恩赐.这一不雅点特殊实用于那些在成年后才损掉视觉和听觉的人.而那些视觉和听觉从未受到伤害的人 ,则很少充分应用这些神圣的官能.他们的眼睛和耳朵隐约地.漫不全心肠.不加观赏地纳入所有的气象和声音.照样那句老话:器械损掉后方知名贵,直到生病时才情健康.我经常想,假如每小我在刚成年时某个时刻能掉明或掉聪几天,这或许将是件喜事.阴郁将使他加倍器重气象;而僻静则将教他领略声音的欢快.我不时考一考我的有目力的同伙,以懂得他们看到了什么.比来一位好同伙来看我,她是在林中散步了好一会儿才回来的,我问她不雅察到了些什么.“没什么特此外器械,”她答道.要不是我对相似的反响已习认为常的话,我是会认为难以置信的.其实,我早已深信:有目力者所见甚少.我问本身,在林中散步了一个小时而竟未看到什么值得留意的器械,这怎么可能呢?我这个看不见器械的人,仅凭触摸就发明千百种使我感兴致的器械.我感到到树叶精细的对称.我用手爱抚着滑腻的白烨树皮,或是光滑的松树皮.春天里,我满怀愿望地触摸树枝,查找一个幼芽——大天然经由冬日沉睡重又清醒的最初征兆.我摸开花朵上那讨厌的天鹅绒般的质地,以及它那叠合奇妙的花苞,于是我领略到了某种大天然的平庸.偶然,假如十分荣幸的话,我把手轻轻搭在一棵小树上,能认为一只小鸟儿纵情欢歌的发抖.我异常愉快让清冷的溪水流过我张开的手指.对我来说,那厚密的松针层或旺盛松软的草地比奢华的波斯地毯更舒服;对我来说,四时的变幻多姿好像一出动听心弦永不尽止的戏剧,它的情节似流水从我指尖徐徐流过.我的心不时在呼号,盼望能见到所有这一切.假如我单靠触摸就能获得如斯多的乐趣,那么经由过程视觉则能领略到更多美景!可是,那些视觉无缺的人显然所见甚少.大千世界的五光十色与千姿百态被认为是理所当然.对已获得的不认为然,而对未获得的却期盼不已,这一点或许是人类的特点,可是,异常圆满,在光亮的世界里,天赐的视觉只被当作一种单纯的便利,而不是一种使生涯日益完善的手腕.假如我是大黉舍长,我就要开设一门必修课,“若何应用你们的眼睛”.传授应努力向学生演示,若何做到真正看见那些从他们面前不知不觉溜掉落的器械,从而为本身的生涯增加快活.他将努力叫醒他们那些昏睡懒惰的感官.假定你在开动头脑研讨这一问题:假如你只有三天的目力,你将若何应用你的眼睛呢?假如你知道,当第三天的黑夜光降,太阳就永久不再为你升起,你将若何渡过这名贵的三天呢?你最想让你的眼光落在何处?我当然最同意看的,是那些在我全部掉明岁月里对我已变得亲热的器械.你也会想让你的眼光长久地逗留在那些对你已变得亲热的器械上,如许你就可以把对它们的记忆带进那悄然而来的漫漫长夜中去.我要看看那些待我善良.平和.友爱,从而使我的生涯变得有价值的人.起首,我要好好地打量我的恩师安·沙利文·梅丝夫人的脸.她在我年幼的时刻就来到我身边,替我打开了外部世界.我不但想看她的脸形,以便能把它收藏在我的记忆中,并且还想细细揣摩这脸容,为她那柔情与耐烦找到活生生的证据,她恰是怀着这种柔情与耐烦完成了教导我的艰难义务.我想在她的眼中看到那种使她果断地面临各类艰苦的共性的力气,以及那种经常在我面前吐露出来的对全人类的同情心.我不知道,透过"心灵之窗",即眼睛,来探视一个同伙的心是怎么回事.我只能经由过程我的指尖来"看"一张脸的轮廓.我能探察到欢笑.快乐和很多其他显著的情感.我依据触摸脸庞的感到来辨认同伙,但是我的确不克不及靠触摸来描写出他们的共性.当然,我经由过程其他手腕,经由过程他们向我表达的思惟,经由过程他们向我表示出的行为来懂得他们的共性.但是,我无法对他们有更深的懂得,因为我确信,要达到这种更深的懂得,必需要目视他们,不雅察他们对各类所表达的思惟及情形所作的反响,留心他们眼睛里和脸上那种转瞬即逝的反响.我熟习和我亲近的同伙,因为长年累月他们向我显露了本身的各个方面;然而对于偶然结识的同伙我只有一种不完整的印象,这种印象是仅凭一次握手,一些言语获得的.我用指尖触摸他们的嘴唇,或是靠他们叩击我的手掌而获取这些言语.比拟之下,你们这些能看见的人,经由过程不雅察神色的奥妙变更.肌肉的发抖和手的摆动来敏捷地掌控他人的本质特色,就轻易得多, 也令人满足得多.但是,你们可曾想到要用本身的视觉去看破一个同伙或熟人的内涵性情?你们这些有视觉的人中的大多半,不就是随意看到一张脸的外部特点就到此为止了吗?举例来说,你能精确地描写出五个好同伙的脸形吗?你们中有些人可以,但很多人不成.作为实验,我曾向一些娶亲多年的丈夫讯问过他们老婆眼睛的色彩,但他们经常表示出为难迷惑,承认不知道.趁便提一下,老婆们老是抱怨丈夫不留意她们的新衣服.新帽子以及房间安插中的变更.有视觉的人,眼睛很快就习惯了四周的日常事物,是以他现实上只见到一些惊人的.壮不雅的气象.但是,哪怕是在看最壮不雅的局势时,他们的眼睛也是懒洋洋的.法院记载天天都标明“目击者”所见是何等地不精确.某一事宜可能被几个目击者从几个不合角度“看到”;有些人比他人看得多些,但几乎没有人看到他们视野之内的一切.哦,假如我能有即使仅仅三天的光亮,我将能见到若干我想看到的器械啊!。
大英四泛读课文翻译
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第8课What shall we talk about , you and I ,who are getting our first degrees from Queen's Uni versity today ? The problem is a little easier than is usually the case , because we are bot h going into new jobs . I have been an author for many years , and I intend to go on bei ng one . But being an author isn't a job -it is a state of mind ; also , it is not a gainful occ upation except in a rather restricted sense . I have been earning my living as journalist f or twenty years , and now I am giving up that sort of work to take a different sort of job in a university . I shall be very green at it , and I expect I shall do a lot of things the wro ng way . Perhaps I shall be a failure , but I have failed at several things already ,and so mehow I have lived through it . Failure at a specific task is always disagreeable and som etimes it is humiliating . But there is only one kind of failure that really breaks the spirit , and that is failure in the art of life itself . That is the failure that one does well to fear .今天是你我从女王大学获得人生中第一个学位的日子,我们该谈些什么呢?既然我们都将开始新的工作,那么问题就简单多了。
英语泛读教程4__课文翻译
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英语泛读教程4__课文翻译第一单元第一篇"Good words cost nothing, but are worth much,"said Thomas Fuller,the 17th century British scholar.“良言不费分文,但价值甚大,”托马斯说丰满,17th世纪英国学者。
They serve to give encouragement and smooth away differences and misunderstandings, as this article explains.他们服役给予鼓励和克服差异和误解,因为这篇文章解释了。
"Maybe when I'm a hundred,I'll get used to having everything I do taken for granted,"a young homemaker confided to her neighbor.“也许当我一百岁时,我就会习惯吃我做的一切视为理所当然,”一个年轻的家庭主妇被任命她的邻居。
"If Bill would compliment me once in a while, he'd make my life much happier."“如果法案恭维我,偶尔也好,他会使我的生活更幸福。
”Few of us realize how much we need encouragement.我们很少有人意识到我们是多么需要鼓励的。
Yet we must bask in the warmth of approval now and then or lose our self-confidence.但是我们仍然必须沐浴在温暖的批准,否则现在失去自己的自信。
All of us need to feel needed and admired.我们都需要去感觉需要和赞赏。
英语泛读教程4unit 2 Three Days to See课文和译文
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Three Days to Seeby Helen KellerHelen Keller, blind and deaf from infancy, became a successful lecturer, author and educator with the help of her teacher. In the following essay, she discussed how people should value their ability to see.All of us have read thrilling stories in which the hero had only a limited and specified time to live. Sometimes it was as long as a year; sometimes as short as twenty-four hours. But always we were interested in discovering just how the doomed man chose to spend his last days or his last hours. I speak, of course, of free men who have a choice, not condemned criminals whose sphere of activities is strictly delimited.Such stories set us thinking, wondering what we should do under similar circumstances. What events, what experiences, what associations should we crowd into those last hours as mortal beings What happiness should we find in reviewing the past, what regrets Sometimes I have thought it would be an excellent rule to live each day as if we should die tomorrow. Such an attitude would emphasize sharply the values of life. We should live each day with a gentleness, a vigor, and a keenness of appreciation which are often lost when time stretches before us in the constant panorama of more days and months and years to come. There are those, of course, who would adopt the Epicurean motto of “Eat, drink, and be merry;” but most people would be chastened by the certainty of impending death.In stories, the doomed hero is usually saved at the last minute by some stroke of fortune, but almost always his sense of values is changed. He becomes more appreciative of the meaning of life and its permanent spiritual values. It has often been noted that those who live, or have lived, in the shadow of death bring a mellow sweetness to everything they do.Most of us, however, take life for granted. We know that one day we must die, but usually we picture that day as far in the future. When we are in buoyant health, death is allbut unimaginable. We seldom think of it. The days stretch out in an endless vista. So we go about our petty tasks, hardly aware of our listless attitude toward life.The same lethargy, I am afraid, characterizes the use of all our faculties and senses. Only the deaf appreciate hearing, only the blind realize the manifold blessings that lie in sight. Particularly does this observation apply to those who have lost sight and hearing in adult life. But those who have never suffered impairment of sight or hearing seldom make the fullest use of these blessed faculties. Their eyes and ears take in all sights and sounds hazily, without concentration, and with little appreciation. It is the same old story of not being grateful for what we have until we lose it, of not being conscious of health until we are ill.I have often thought it would be a blessing if each human being were stricken blind and deaf for a few days at some time during his early adult life. Darkness would make him more appreciative of sight; silence would teach him the joys of sound.Now and then I have tested my seeing friends to discover what they see. Recently I was visited by a very good friend who had just returned from a long walk in the woods, and I asked her what she had observed. “Nothing in particular,” she replied. I might have been incredulous had I not been accustomed to such responses, for long ago I became convinced that the seeing see little.How was it possible, I asked myself, to walk for an hour through the woods and see nothing worthy of note I who cannot see find hundreds of things to interest me through mere touch.I feel the delicate symmetry of a leaf. I pass my hands lovingly about the smooth skin of a silver birch, or the rough shaggy bark of a pine. In spring I touch the branches of trees hopefully in search of a bud, the first sign of awakening Nature after her winter's sleep. I feel the delightful, velvety texture of a flower, and discover its remarkable convolutions; and something of the miracle of Nature is revealed to me. Occasionally, if I am very fortunate, I place my hand gently on a small tree and feelthe happy quiver of a bird in full song. I am delighted to have the cool water of a brook rush through my open fingers. To me a lush carpet of pine needles or spongy grass is more welcome than the most luxurious Persian rug. To me the pageant of seasons is a thrilling and unending drama, the action of which streams through my finger tips. At times my heart cries out with longing to see all these things. If I can get so much pleasure from mere touch, how much more beauty must be revealed by sight. Yet, those who have eyes apparently see little. The panorama of colour and action which fills the world is taken for granted. It is human, perhaps, to appreciate little that which we have and to long for that which we have not, but it is a great pity that in the world of light the gift of sight is used only as a mere convenience rather than as a means of adding fullness to life.If I were the president of a university I should establish a compulsory course in “How to Use Your Ey es”. The professor would try to show his pupils how they could add joy to their lives by really seeing what passes unnoticed before them. He would try to awake their dormant and sluggish faculties.Suppose you set your mind to work on the problem of how you would use your own eyes if you had only three more days to see. If with the oncoming darkness of the third night you knew that the sun would never rise for you again, how would you spend those three precious intervening days What would you most want to let your gaze rest uponI, naturally, should want most to see the things which have become dear to me through my years of darkness. You, too, would want to let your eyes rest long on the things that have become dear to you so that you could take the memory of them with you into the night that loomed before you.I should want to see the people whose kindness and gentleness and companionship have made my life worth living. First I should like to gaze long upon the face of my dearteacher, Mrs. Anne Sullivan Macy, who came to me when I was a child and opened the outer world to me. I should want not merely to see the outline of her face, so that I could cherish it in my memory, but to study that face and find in it the living evidence of the sympathetic tenderness and patience with which she accomplished the difficult tasks of my education. I should like to see in her eyes that strength of character which has enabled her to stand firm in the face of difficulties, and that compassion for all humanity which she has revealed to me so often.I do not know what it is to see into the heart of a friend through that “window of the soul”, the eye. I can only “see” through my finger tips the outline of a face. I can detect laughter, sorrow, and many other obvious emotions. I know my friends from the feel of their faces. But I cannot really picture their personalities by touch. I know their personalities, of course, through other means, through the thoughts they express to me, through whatever of their actions are revealed to me. But I am denied that deeper understanding of them which I am sure would come through sight of them through watching their reactions to various expressed thoughts and circumstances, through noting the immediate and fleeting reactions of their eyes and countenance.Friends who are near to me I know well, because through the months and years they reveal themselves to me in all their phases; but of causal friends I have only an incomplete impression, an impression gained from a handclasp, from spoken words which I take from their lips with my finger tips, or which they tap into the palm of my hand.How much easier, how much more satisfying it is for you who can see to grasp quickly the essential qualities of another person by watching the subtleties of expression, the quiver of a muscle, the flutter of a hand. But does it ever occur to you to use your sight to see into the inner nature of a friend or acquaintance Do not most of you seeing people grasp casually the outward features of a face and let it go at thatFor instance, can you describe accurately the faces of five good friends Some of you can, but many cannot. As an experiment, I have questioned husbands of long standing about the color of their wives' eyes, and often they express embarrassed confusion and admit that they do not know. And, incidentally, it is a chronic complaint of wives that their husbands do not notice new dresses, new hats, and changes in household arrangements. The eyes of seeing persons soon become accustomed to the routine of their surroundings, and they actually see only the startling and spectacular. But even in viewing the most spectacular sights the eyes are lazy. Court records reveal every day how inaccurately “eyewitnesses” see. A given event will be “seen” in several different ways by as many witnesses. Some see more than others, but few see everything that is within the range of their vision.Oh, the things that I should see if I had the power of sight for just three days!(1634 words)译文假如我有三天光明海伦·凯勒海伦·凯勒自幼就又盲又聋,在老师的帮助下成为一名成功的讲师、作家及教育家。
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1.天才与工匠许多人羡慕作家们的精彩小说,但却很少有人知道作家们是如何辛勤笔耕才使一篇小说问世的。
以下的短文将讨论小说的酝酿过程,以及作家是如何将这小说雕琢成一件精致完美的艺术品 。
有一次,我在暮色中来到小树林边一棵鲜花盛开的小桃树前。
我久久站在那里凝视着,直到最后一道光线消逝。
我看不到那树原先的模样,看不见曾穿透果核,能崩碎你的牙齿的力量,也看不到那使它与橡树和绿草相区别的原则。
显现在我面前的,是一种深邃而神秘的魅力。
当读者读到一部杰出的小说时,他也会这样如痴如狂,欲将小说字字句句刻骨铭心,不提出任何问题。
但即使是个初学写作者也知道,除那将小说带到世上的文字之外,还有更多的构成小说生命的因素,小说的生命并不始于写作,而始于内心深处的构思。
要创作出有独创性的作品,并不要求懂得创造的功能。
多少世纪以来的艺术、哲学及科学创造都出自人们的头脑,而创造者也许从未想到去关注创造的内在过程。
然而,在我看来,对创造工作一定程度的了解,至少会使我们通过知道两个事实,增长我们处理正在出现的故事的智慧。
首先,天赋不是掌握了技艺的艺术家独有的特性,而是人脑的创造性功能。
不仅所有对技艺的掌握都含有天赋,而且每个人都具有天赋,无论他的天赋发展是何等不充分。
对技艺的掌握是天赋的显现,是 经过培养的,发展了的和受过训练的天赋。
你的天赋在最原始的层面上起作用。
它的任务就是创造。
它是你的故事的创造者。
第二,将你的小说带进世界的文字是艺术家的工作,它就和一个泥瓦匠的工作一样,有意识、谨慎而实实在在。
天赋正如理解力、记忆力和想象力一样是我们的精神禀赋中的天然部分,而技艺却不是。
它必须通过实践才能学到,并要通过实践才能 掌握。
如果要使在我们内心深处浮现的故事跃然纸上,光彩照人,那么,每个故事都须有感染力极强的优雅文笔。
只有健全的技艺才能使我们做到这一点。
一个故事是如何酝酿成的呢?据说,我们从一生中的前二十年,或许前五年起就开始写作。
这可能取决于个人,而写作中的很多事都取决于个人。
无论如何,童年和少年时期的清晰印象,或多或少无条件地存在于我们的记忆中,未被解释,不受约束,而且栩栩如生,永不磨灭。
困惑、徬徨、畏惧、喜悦、辉煌和平庸,在各种程 度上以各种形式组合在一起。
这些对往事的印象在心中悸动着。
它们在等待什么?是在等待 某种圆满的结果?还是对它们特有的真理的认可?似乎它们的创伤需要切开,隐秘的见解需要表露,发现需要与人分享,苦恼需要承认,这种飘渺的美需要形式。
我们就这样背负着各种任务渡过一生。
时而,一个常常是小小的体验,撬开了记忆之门,抓住了这些虽已年代久远,却依然栩栩如生,呼之欲出的印象。
于是,故事就如种子一般开始萌动。
这种经历人人都有,却鲜为人知。
然而,一旦富有创造力的作家有了这种感受,他就会凝神屏息,专注于此,因为他知道这时故事的种子已经萌发并开始了它自己的生命过程。
就象任何一颗种子,故事的种子有它自己的生长规律,要要经过作家对记忆中的素材进行精心筛选,从潜意识博大精深的阅历宝库中提取故事赖以实现其内在形式的素材。
于是,各种人物,他们的处世风格、气候、时间、地点及各种事物的精髓,都聚集起来。
简而言之,一个世界产生了,有灿烂的星辰,也有形形色色的障碍。
故事就是这样在“隐秘中构思,在思想土壤的最深处神秘地形成,”并不断地缓缓扩展、生长,直到它最终在意识中显现。
就在这意识的门槛上,故事带着希冀的颤栗等待它的文字整体的形成。
天赋创造的功能现已完成了它的使命。
只是到这时,工匠,这位故事的助产士才开始他的工作。
故事完整地呈现,即使有这样的情况,也是罕见的。
罗伯特·弗洛斯特说过,他开始作诗时从不知道这诗最终会是什么样。
而我往往在小说的第一稿几乎完成时才恍然大悟,意识到小说该怎样结尾,或它的中心思想是什么。
有时甚至在写完第二、第三稿,甚至更多稿子后小说才呈现出清晰的轮廓。
多年以前,十月的一个凌晨时分,我遥望小小的人造卫星划出一道弧线匆匆掠过星空。
又过了一段时间,我心中一直萌动的故事呈现出来:一位老人一生在都市中心过着寂寞生活 ,隐居到一个小海湾边的房子里。
他为那地方的美景和邻人的善良而激动不已,开始感受到那些生活道路将要走尽,由于某种原因从未付出或从未与人分享过任何东西的人们的绝望。
尽管当时心里朦朦胧胧仅有这点感受,我立刻着手第一稿,写道:“波米洛依湾的人们将蓝天奉献给了帕拉蒂先生。
他们将这一切全给了他,每个黎明,一片片雷雨云、一群群飞翔的野鹅和冉冉升起的红色月亮。
”当时我在干什么?我在描绘一个奇怪的才能:而且还有更多奇怪的才能。
接着我升上高空;尔后飞向运行中的万千星辰。
当我写到小说的结尾时,我不禁感到诧异,我开始写第一段时居然对整个小说毫无了解:每一个字都指出方向。
然而,我浑然不知时,我为什么动笔写作?我在干什么?我是在实施工匠的三个功能中的两个:信赖,第二:写作。
不论我的小说会是什么样,我坚信小说的灵性,它的真实性;不论它可能在何时显现,我都坚信它的完整性和它的形式。
在写作中我听任它发展,迎候它的显现。
我在为它的显现提供载体,否则它又怎能显现呢?信赖你的天赋吧,它是你的创造性功能,它的任务就是创造。
因为它在最原始的层面上起作用,因此,它所创造的小说是独一无二的。
这故事完全是你自己的。
没其 他人能了解它,也没人能写出它。
这就是一个小说的价值,唯一的价值。
尊重你的创造性功能,依靠它获得智慧:它不是盲目冲动的产物,而是工作的原则。
信赖它,为它感到欣喜,运用它。
这正是培养天赋的奥秘所在,也是真正能力的开端。
信赖并着手写作。
当你开始感到小说急不可待的脉动时,就动笔写作。
如果你对它并不完全了解,就尽你所知去写。
逐个地写你所知道的那部分,要有耐心,不久你 就会完全知道你所写的是什么。
假如你写得不好,那就尽你所能去写。
务必竭尽全力,以你当时所能驾驭的全部智慧努力写得明白清晰。
如果能这样做并坚持不懈, 你一定能稳步提高。
因为认真踏实的工作可以真正发展智力。
不懈的实践可 以真正形成技能,而形成技能就是工匠的第三个任务。
以你最好的文笔尽你所能写每一个故事,每一封信,如果你写日记的话,要 这样在日记中记每一件事。
要写好。
要写得有技巧。
要写得优雅,如果你能够的话,要写得完美。
对任何成文的材料都应力求谨慎、真实。
任何低于当时你所能达到的完美程度的文字都谈不上是技艺,而是浅尝輒止的儿戏。
初事写作者总是力图尽量快捷、高效地找到适合他的写作方法,以求省时省力。
谈起方法,我们都知道写作不是教会的,而是学会的。
但是常识——天赋的狡诘的侍女却告诉我们,实际从事写作者象日复一日干着同一工作的管子工、从政者和金银首饰匠一样,谈起他们的工作都很在行。
读作家们所写的书,听作家们所说的话,你就可以发现他们的工作习惯中有许多与自己相同的偏爱和冲动。
你会发现这些不仅是你自己独有的癖好,而往往是从事写作者的性情中特有的,极其重要的几种癖性。
它们对你有利,可以为你所用。
我每天写作四小时,一连写了十年之后,才发表作品。
在写作过程中,我没有老师指导,也没有写作的书籍可供参考。
我花了很长时间才发现了一种写作方法。
多年之后,一位十分优秀的教师说:“要知道,好小说不是写成的而是改成的。
”当时,我沉思着回答说:“是啊!我明白。
但愿早就有人告诉我。
”我处理小说的方法简单而行之有效。
当一个故事在我脑海中呈现出来,当我朦胧地感觉到它的显现,就迅速将它草拟成一个提纲。
不久,也许就在次日,我就通篇重 写,这一次不可避免地会加进更多内容并填补很多缺漏。
我总是对小说进行整体处理。
每隔一段时间 我就继续重写,再将其搁在一边冷一段时间,然后根据需要反复重写,直到文字流畅、妥贴。
我总是试图用词准确,贴切,就象将湿绸缎紧裹在身上那样,努力使文字简明练达。
目的是有魔力的。
当你以追求卓越为目的而写作时,无论你的工作如何艰辛,它绝不会单调乏味。
不论你的工作成果如何不如人意,只要你不愿裹足不前就绝不是失败。
以这种方式重写不是乏味的苦工而是技艺上的探索。
如果你将小说当作活生生、有灵性的整体来对待,修改就有活力,因为在此过程中有三件事同时发生:第一,你达到了对整个故事的完全了解。
你几乎不能相信,在写第一、第二稿时,你对这 个故事的了解是何等不足,直到第四第五稿,你才能领悟到这一点。
它一层层地显示出来;起先不受关注的小事件渐渐变得重要;含混处变得清晰。
在反复阅读的过 程中闪过眼前的事物向你跳跃 ,以引起注意。
对这个故事的彻底理解给了你控制力,而这种控制力使你能将故事写到最好。
因为你知道你在做什么。
彻底了解一个故事也为你了解下一个故事做好 了充分的准备。
你在写它的第一稿时就不会再感到困惑或束手无策。
尽管还会有种种缺憾,内容模糊不清或行文粗劣,你仍可以认为这是你写的最好的东西。
你会自信地去修改,确信它会逐步完善,第二,你取得了一种其它任何练习、书籍乃至无论知识如何渊博的老师都所不能给你的技能。
在一次又一次解决情节问题、写作问题的过程中,你学会了如何高效地 工作;你学习了新的方法,而最重要的是,你获得了自己的方法。
重读往往宽容写作中的错误,而重写则往往揭示出错误。
不自然地过分炫耀词藻 ,常常在重写时暴露无遗;你自认为机智含蓄的东西,往往是对难以表述的问题的故意回避。
而这些问题对于故事而言,恰恰是至关重要而务必清晰表述的。
你的判 断力和敏感性,由于你被迫面对那一个个枯燥乏味的字眼和粗劣笨拙的段落而变得敏锐起来。
每改进一个句子、一个段落,你都在提高你的技能。
渐渐地,你会看到追求卓越并非 空泛的梦想,而是一种可能。
第三,修改是修改,作家的工作是写作。
阅读、听课、与专事写作的作家们交谈都是极为有益的,但它们只在你致力于写作时才有帮助。
修改为脚踏实地的写作指明了目标,而这一目标会给予你终身受益的回报,即不断提高的技能。
修改有助于形成习惯,而世上再也没有比工作的习惯更能激发才智的了。
绝不要强加给你的能力任何限制,也绝不允许任何人这样做。
一旦力求完美成为你的习惯,你就会领悟到杰作并不神秘,也绝非偶然,而是一种生活方式的结果。
2.出人意料的人口变化马克斯·辛格世界人口会象人们通常认为的那样持续增长吗?造成人口变化的因素是什么?请阅读下面的文章,并弄清其观点。
现在起五十年后,世界人口将会减少,而且还看不到终止的迹象。
除非人们的价值观产生巨大变化,否则几个世纪后,生活在整个地球上的人口可能会比今天生活在美国的还要少。
过去二十年最令人吃惊的事情是,没有一个国家当其出生率降到人口置换率水平时——每个妇女生育2.1个子女——就停止下降了。
例如,在意大利,该比率已降到1.2。
整个西欧和日本降 至1.5。
现在的证据显示大约五十年内世界人口将达到八十亿的顶点,然后将开始相当迅速地减 少。
因为在过去的两个世纪内,世界人口已从十亿增至将近六十亿,许多人害怕人口还会爆炸式增长,直到地球无法负担庞大的人口。