英语泛读教程4unit2threedaystosee课文和译文
【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。
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4unit2ThreeDaystoSee课文和译文
英语泛读教程4unit2ThreeDaystoSee课文和译文第一篇：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 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.Hebecomes 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 hourthrough 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 onlythree 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 throughwatching 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 shouldsee 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4第三版翻译(全)
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。
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。
泛读英语第四册unit2课文及翻译
The Population Surprise（出人意料的人口变化）Text 1The Population Surpriseby Max SingerWill the world's population keep increasing as commonly believed? What are the factors that account for its change? Please read the following article and make out its viewpoints.Fifty years from now the world's population will be declining, with no end in sight. Unless people's values change greatly, several centuries from now there could be fewer people living in the entire world than in the United States today. The big surprise of the past twenty years is that in not one country did fertility stop falling when it reached the replacement rate －2.1 children per woman. In Italy, for example, the rate has fallen to 1.2. In Western Europe as a whole and in Japan it is down to 1.5. The evidence now indicates that within fifty years or so world population will peak at about eight billion before starting a fairly rapid decline.Because in the past two centuries world population has increased from one billion to nearly six billion, many people still fear that it will keep “exploding” until there are too many people for the earth to support. But that is like fearing that your baby will grow to 1 000 pounds because its weight doubles three times in its first seven years. World population was growing by two percent a year in the 1960s; the rate is now down to one percent a year, and if the patterns of the past century don't change radically, it will head into negative numbers. This view is coming to be widely accepted among population experts, even as the public continues to focus on the threat of uncontrolled population growth.As long ago as September of 1974 Scientific American published a special issue on population that described what demographers1 had begun calling the “demographic transition” from traditional high rates of birth and death to the low ones of modernsociety. The experts believed that birth and death rates would be more or less equal in the future, as they had been in the past, keeping total population stable after a level of 10-12 billion people was reached during the transition.Developments over the past twenty years show that the experts were right in thinking that population won't keep going up forever. They were wrong in thinking that after it stops going up, it will stay level. The experts' assumption that population would stabilize because birth rates would stop falling once they matched the new low death rates has not been borne out by experience. Evidence from more than fifty countries demonstrates what should be unsurprising: in a modern society the death rate doesn't determine the birth rate. If in the long run birth rates worldwide do not conveniently match death rates, then population must either rise or fall, depending on whether birth or death rates are higher. Which can we expect?The rapid increase in population during the past two centuries has been the result of lower death rates, which have produced an increase in worldwide life expectancy2 from about thirty to about sixty-two. (Since the maximum －if we do not change fundamental human physiology －is about eighty-five, the world has already gone three fifths as far as it can in increasing life expectancy.) For a while the result was a young population with more mothers in each generation, and fewer deaths than births. But even during this population explosion the average number of children born to each woman －the fertility rate －has been falling in modernizing societies. The prediction that world population will soon begin to decline is based on almost universal human behavior. In the United States fertility has been falling for 200 years (except for the blip of the Baby Boom3), but partly because of immigration it has stayed only slightly below replacement level for twenty-five years.Obviously, if for many generations the birth rate averages fewer than 2.1 children per woman, population must eventually stop growing. Recently the United Nations Population Division estimated that 44 percent of the world's people live in countries where the fertility rate has already fallen below the replacement rate, and fertility is falling fast almost everywhere else. In Sweden and Italy fertility has been belowreplacement level for so long that the population has become old enough to have more deaths than births. Declines in fertility will eventually increase the average age in the world, and will cause a decline in world population forty to fifty years from now. Because in a modern society the death rate and the fertility rate are largely independent of each other, world population need not be stable. World population can be stable only if fertility rates around the world average out to 2.1 children per woman. But why should they average 2.1, rather than 2.4, or 1.8, or some other number? If there is nothing to keep each country exactly at 2.1, then there is nothing to ensure that the overall average will be exactly 2.1.The point is that the number of children born depends on families' choices about how many children they want to raise. And when a family is deciding whether to have another child, it is usually thinking about things other than the national or the world population. Who would know or care if world population were to drop from, say, 5.85 billion to 5.81 billion? Population change is too slow and remote for people to feel in their lives －even if the total population were to double or halve in only a century. Whether world population is increasing or decreasing doesn't necessarily affect the decisions that determine whether it will increase or decrease in the future. As the systems people would say, there is no feedback loop.What does affect fertility is modernity. In almost every country where people have moved from traditional ways of life to modern ones, they are choosing to have too few children to replace themselves. This is true in Western and in Eastern countries, in Catholic and in secular societies. And it is true in the richest parts of the richest countries. The only exceptions seem to be some small religious communities. We can't be sure what will happen in Muslim countries4, because few of them have become modern yet, but so far it looks as if their fertility rates will respond to modernity as others' have.Nobody can say whether world population will ever dwindle to very low numbers; that depends on what values people hold in the future. After the approaching peak, as long as people continue to prefer saving effort and money by having fewer children, populationwill continue to decline. (This does not imply that the decision to have fewer children is selfish; it may, for example, be motivated by a desire to do more for each child.) Some people may have values significantly different from those of the rest of the world, and therefore different fertility rates. If such people live in a particular country or population group, their values can produce marked changes in the size of that country or group, even as world population changes only slowly. For example, the U.S. population, because of immigration and a fertility rate that is only slightly below replacement level, is likely to grow from 4.5 percent of the world today to 10 percent of a smaller world over the next two or three centuries. Much bigger changes in share are possible for smaller groups if they can maintain their difference from the average for a long period of time. (To illustrate: Korea's population could grow from one percent of the world to 10 percent in a single lifetime if it were to increase by two percent a year while the rest of the world population declined by one percent a year.)World population won't stop declining until human values change. But human values may well change －values, not biological imperatives, are the unfathomable variable in population predictions. It is quite possible that in a century or two or three, when just about the whole world is at least as modern as Western Europe is today, people will start to value children more highly than they do now in modern societies. If they do, and fertility rates start to climb, fertility is no more likely to stop climbing at an average rate of 2.1 children per woman than it was to stop falling at 2.1 on the way down.In only the past twenty years or so world fertility has dropped by 1.5 births per woman. Such a degree of change, were it to occur again, would be enough to turn a long-term increase in world population of one percent a year into a long-term decrease of one percent a year. Presumably fertility could someday increase just as quickly as it has declined in recent decades, although such a rapid change will be less likely once the world has completed the transition to modernity. If fertility rises only to 2.8, just 33 percent over the replacement rate, world population will eventually grow by one percent a year again －doubling in seventy years and multiplying by twenty in only three centuries.The decline in fertility that began in some countries, including the United States, in the past century is taking a long time to reduce world population because when it started, fertility was very much higher than replacement level. In addition, because a preference for fewer children is associated with modern societies, in which high living standards make time valuable and children financially unproductive and expensive to care for and educate, the trend toward lower fertility couldn't spread throughout the world until economic development had spread. But once the whole world has become modern, with fertility everywhere in the neighborhood of replacement level, new social values might spread worldwide in a few decades. Fashions in families might keep changing, so that world fertility bounced above and below replacement rate. If each bounce took only a few decades or generations, world population would stay within a reasonable narrow range －although probably with a long-term trend in one direction or the other.The values that influence decisions about having children seem, however, to change slowly and to be very widespread. If the average fertility rate were to take a long time to move from well below to well above replacement rate and back again, trends in world population could go a long way before they reversed themselves. The result would be big swings in world population －perhaps down to one or two billion and then up to 20 to 40 billion.Whether population swings are short and narrow or long and wide, the average level of world population after several cycles will probably have either an upward or a downward trend overall. Just as averaging across the globe need not result in exactly 2.1 children per woman, averaging across the centuries need not result in zero growth rather than a slowly increasing or slowly decreasing world population. But the long-term trend is less important than the effects of the peaks and troughs5 . The troughs could be so low that human beings become fewer than they were in ancient times. The peaks might cause harm from some kinds of shortages.One implication is that not even very large losses from disease or war can affect the world population in the long run nearly as much as changes in human values do. What we have learned from the dramatic changes of the past few centuries is that regardless ofthe size of the world population at any time, people's personal decisions about how many children they want can make the world population go anywhere －to zero or to 100 billion or more.(1916words)课文一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。
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。
外研版(2019)选择性必修第一册 Unit 2 Developing ideas three days to see课文中英文
Three Days to See假如给我三天光明1 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.我常常思忖，如果每个人在青年时期都有一段时间看不见、听不见，那会是一件幸运的事情，因为黑暗会使人更加珍惜视力，静默能教会人享受声音的美妙。
2 Now and then I have tested my seeing friends to discover what they see. Recently, I asked a friend who had just returned from a long walk in the woods what she had observed. “Nothing in particular,”she replied.我时常询问我那些看得见的朋友们，想了解他们看到了什么。
最近，我问一个从林子里散步了许久回来的朋友观察到了什么，她答道：“没什么特别的。
”3 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. If I can get so much pleasure from touch, how much more beauty must be revealed by sight? And I have imagined what I should most like to see if I were given the use of my eyes, say for just three days.我问自己，在林子里散步一小时之久却没有看到任何值得注意的东西，这怎么可能呢？我一个看不见的人，仅仅通过触觉，就能发现成百上千件引起我兴趣的东西。
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。
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。
刘乃银英语泛读4(第三版)课文翻译
英语泛读教程4 第三版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。
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 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 meaningof 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 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 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4课文翻译之欧阳地创编
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。
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
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。
刘乃银英语泛读4(第三版)课文翻译
英语泛读教程4 第三版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。
刘乃银英语泛读4(第三版)课文翻译
英语泛读教程4 第三版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。
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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。