英文经典段落 草稿

"Thinking of You" When will the moon be clear and bright? With a cup of wine in my hand, I ask the blue sky. I don't know what season it would be in the heavens on this night. I'd like to ride the wind to fly home. Yet I fear the crystal and jade mansions are much too high and cold for me. Dancing with my moon-lit shadow It does not seem like the human world The moon rounds the red mansion Stoops to silk-pad doors Shines upon the sleepless Bearing no grudge Why does the moon tend to be full when people are apart? People may have sorrow or joy, be near or far apart The moon may be dim or bright, wax or wane This has been going on since the beginning of time May we all be blessed with longevity Though far apart, we are still able to share the beauty of the moon together. - Poem written during the night of the Mid-Autumn Festival of 1076 by Su Tung Po (Translated by Shun-Yi Lee in 1998) 水调歌头 苏轼 明月几时有， 把酒问青天。 不知天上宫阙， 今夕是何年。 我欲乘风归去, 又恐琼楼玉宇， 高处不胜寒， 起舞弄清影， 何似在人间。 转朱阁， 低绮户， 照无眠。 不应有恨， 何事长向别时圆。 人有悲欢离合， 月有阴晴圆缺， 此事古难全。 但愿人长久， 千里共婵娟。 The Word “Black” -----Langston Hughes “I am black. When I look in the mirror, I see myself, but I am not ashamed. God made me. He did not make us no badder than the rest of the folks. The earth is black and all kinds of good things comes out of the earth. Trees and flowers and fruit and sweet potatoes and corn and all that keeps men alive comes right up out of the earth----good old black earth. Coal is black and it warms your house and cooks your food. The night is black, which has a moon, and a million stars, and is beautiful. Sleep is black which gives you rest, so you wake up feeling good. I am black. I feel very good this evening.” What is wrong with black?” I Love Sports ------Prof. Wu I love sports and athletics. Sports and athletics are not just building our bodies but also refueling our spirits. They give us energy to continue our work and studies as well as incentive and momentum to create. They help us maintain a positive attitude towards life and stay competitive whenever facing any challenges. Without sports and athletics, we should definitely be in a tedious world living a tedious life. What I have lived for ------Bertrand Russell Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind, These passions, like great winds, have blown me hither and thither, in a wayward course, over a deep ocean of anguish, reaching to the very verge of despair. I have sought love, first, because it brings ecstasy--ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness―that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it, finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what ?Cat last ?C I have found. With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved. Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a hated burden to their sons, and the whole world of loneliness, poverty and pain make a mockery of what human life should be. I long to alleviate the evil, but I cannot, and I too suffer. This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me. 我的人生哲学 三种激情，单纯而极其强烈，支配着我的人生，那就是对于爱情的渴望，对于知识的追求，以及对于人类苦难痛彻 肺腑的怜悯。这些激情犹如狂风，把我吹到这儿吹到那儿，直至那绝望的边缘。 我追求爱情，首先，因为它带给我极大的欢乐，这使我乐意牺牲我余下的生命以换得几小时这样的快乐。我追求爱 情，又因为他能减轻孤独---那可怕的孤独啊，一个颤抖的灵魂在这孤独中望着世界边缘之外冰冷而无生命的无底 深渊。我追求爱情，还因为在爱的广阔世界里，我在一种神秘的缩影中隐约看到了圣者和诗人曾经想象过的天堂。 这是我所追求的，尽管这种爱对人的生活来说似乎还太过美好，但它毕竟是我最终找到的东西。 我以同样的激情追求知识，我曾渴望理解人类的心灵。我想了解星辰为何灿烂。我还试图弄懂毕达哥拉斯学说，他 认为数字是高居于万流之上的永恒力量。我在这方面略有成就，但不多。 爱情和知识会尽其可能把我向上导往天堂。但是，怜悯又总是把我带回人间。痛苦的呼喊在我心中反响，回荡。孩 子们受饥荒煎熬，无辜者被压迫者折磨，孤弱无助的老人在自己儿子的眼中变成可恶的累赘，以及世上触目皆是的 孤独，贫困和痛苦---这些都在嘲弄着人类应该过的生活。我渴望能减少罪恶，可我做不到，于是我也感到痛苦。 这就是我的一生。我觉得这一生是值得活的。如果真有可能再给我一次机会，我愿意重活一次。 Six Famous Words ------William Lyon Phelps “To be or not to be.” Outside the Bible, these six words are the most famous in all the literature of the world. They were spoken by Hamlet when he was thinking aloud, and they are the most famous words in Shakespeare because Hamlet was speaking not only for himself but for every thinking man and woman. To be or not to be ---to live or not to live, to live richly and abundantly and eagerly, or to live dully and meanly and scarcely. A philosopher once wanted to know whether he was alive or not, which is a good question for everyone to put to himself occasionally. He answered it by saying: “I think, therefore I am.” But the best definition of existence I ever saw was one written by another philosopher who said: “To be is to be in relations.” If this is true, then the more relations a living thing has, the more it is alive. To live abundantly means simply to increase the range and intensity of our relations. Unfortunately we are so constituted that we get to love our routine. But apart from our regular occupation how much are we alive? If you are interested only in your regular occupation, you are alive only to that extent. So far as other things are concerned---poetry and prose, music, pictures, sports, unselfish friendships, politics, international affairs---you are dead . Contrariwise, it is true that every time you acquire a new interest---even more, a new accomplishment---you increase your power of life. No one who is deeply interested in a large variety of subjects can remain unhappy, the real pessimist is the person who has lost interest. Bacon said that a man dies as often as he loses a friend. But we gain new life by contacts, new friends. What is supremely true of living objects is no less true of ideas, which are also alive. Where your thoughts are, there will your life be also. If your thoughts are confined only to your business, only to your physical welfare, only to the narrow circle of the town in which you live, then you live in a narrow circumscribed life. But if you are interested in what is going on in China, then you are living in China; if you are interested in the characters of a good novel, then you are living with those highly interesting people; if you listen intently to fine music, you are away from your immediate surroundings and living in a world of passion and imagination. To be or not to be---to live intensively and richly, or merely to exist, that depends on ourselves. Let us widen and intensify our relations. While we live, let us live! “是活还是不活。”如果把《圣经》除外，这六个字便是整个世界文学中最有名的六个字了。这六个字是哈姆雷 特一次喃喃自语时说的，而这六个字也就成了莎士比亚作品中最有名的几个字了，因为这里哈姆雷特不仅道出了他 自己的心声，同时也代表一切有思想的男男女女。是活还是不活----是要生活还是不要生活，是要生活的丰满充 实，兴致勃勃，还是只是生活的枯燥委琐，，贫乏无味。一位哲人一次曾想弄清他自己是否是在活着，这个问题我 们每个人也大不可不时的问问我们自己。这位哲学家对此的答案是:“我思故我在。” 但是关于生存我所见过的一条最好的定义却是另一位哲学家下的：“生活即是联系。”如果这话不假的话，那 么一个有生命者的联系越多，它也就越有生气。所谓要活的丰富充实也即是要扩大和加强我们的各种联系。不幸的 是，我们往往会因为天性不够丰厚而容易陷入自己的成规旧套。试问除去我们的日常工作，我们的真正生活又有多 少？如果你只是对你的日常工作才有兴趣，那你的生趣也就很有限了。至于在其他方面----比如诗歌、散文、音 乐、美术、体育、无私的友谊、政治与国际事务，等等----你只是死人一个。 但反过来说，每当你获得一种新的兴趣----甚至一项新的造诣----你就增长了你的生活本领。一个能对许许多 多事物都感兴趣的人是不可能总不愉快的，真正的悲观者只是那些丧失兴趣的人。 培根曾讲过，一个人失去朋友即是死亡。但是凭着交往，凭着新朋，我们就能获得再生。这条对于活人[可谓 千真万确的道理在一定程度上也完全适用于人的思想，它们也都是活的。你的思想所在，你的生命便也在那里。如 果你的思想不出你的业务范围，不出你的物质利益，不出你所在城镇的狭隘圈子，那么你的一生便也只是多方受着 局限的狭隘的一生。但是你对当前中国那里所发生的种种感到兴趣，那么你便可说也活在中国；如果你对一本佳妙 小说中的人物感到兴趣，你便是活在一批极有趣的人物中间；如果你能全神贯注的听音乐，你就会超脱出你的周围 环境而活在一个充满激情与想象的神奇世界之中。 是活还是不活----活的热烈活的丰富，还是只是简单存在，这就全在我们自己。但愿我们都能不断扩展和增强 我们的各种联系。只要一天我们活着，就要一天是在活着。 Why are You Laughing? Thus laughter gradually became established as a capacity among virtually all human beings. In addition, laughter’s infectious quality helped distribute it as a characteristic common to all mankind. Laughter was advantageous; therefore it survived. Everyone likes a good laughter; he brings good cheer with him wherever he goes, the very thought of him makes life more bearable. Even today our most highly paid entertainers are not tragedians but comedians. Laughter is infectious, and most of us go out of our way to acquire the infection. We cannot think that it was otherwise in the earlier days of man’s evolution, and if that was indeed so, then it would follow that the capacity to laugh would tend to become increasingly distributed as a trait common to all men. In society, laughter became a characteristic that served to “humanized” men because it is essentially a social phenomenon, largely controlled by the civilization in which it takes place. The times change, and the situations about which laughter is acceptable change correspondingly. A few hundred years ago it was socially acceptable to laugh at the infirmities of others; today it is unacceptable. In the western world it is not customary to smile at the reprimands of others, as it is in Japan. Personalities should smile or laugh in their photographs, but college professors should look serious. Each of these examples underscores laughter’s social function. 这样，笑就逐渐成为全人类的一种能力。此外，笑的感染力有助于把笑作为全人类共有的一种特性进行传播。笑是 有益的，所以笑就流传了下来。 大家都喜欢善于笑的人，无论他到何处，都带着令人愉快的欢笑，一想起他就会使生活变得比较可以忍受的了。就 是在今天，享有高薪的娱乐者仍是喜剧演员。笑具有感染力，我们中的大多数人都乐于接受这种感染。我们认为， 在人类进化的早期，情况不会与此相反。果真如此的话，那么就会得出这样的结论：笑这种能力会倾向于不断的传 播，从而成为全人类共有的一种特性。 在社会中，笑成为一种特性，它可使人“具有人性”，因为笑实质上是一种社会现象，在很大程度上是受到它所产 生的那个文明的制约。时代在前进，作为能使笑成为可接受的周围的情景也在相应的改变。曾在几百年前，嘲笑别 人的缺陷，还是受到社会接受的。而今天则不能接受了。在西方社会，人们不习惯于当别人责骂时，还去微笑，但 在日本却可以。电影明星应在照片中微笑或大笑，而大学教授则应表现的严肃些。这些例子都强调了笑的社会作 用。 Let Your Mind Wonder Until recently daydreaming was generally considered either a waste of time or a symptom of neurotic tendencies, and habitual daydreaming was regarded as evidence of maladjustment or an escape from life’s realities and responsibilities. It was believed that habitual daydreaming would eventually distance people from society and reduce their effectiveness in coping with real problems. At its best, daydreaming was considered a compensatory substitute for the real things in life. As with anything carried to excess, daydreaming can be harmful. There are always those who would substitute fantasy lives for the rewards of real activity. But such extremes are relatively rare, and there is a growing body of evidence to support the fact that most people suffer from a lack of daydreaming rather than an excess of it. We are now beginning to learn how valuable it really is and that when individuals are completely prevented from daydreaming, their emotional balance can be disturbed. Not only are they less able to deal with the pressures of day-to-day existence, but also their self-control and self-direction become endangered. Recent research indicates that daydreaming is part of daily life and that a certain amount each day is essential for maintaining equilibrium. Daydreaming, science has discovered, is an effective relaxation technique. But its beneficial effects go beyond this. Experiments show that daydreaming significantly contributes to intellectual growth, powers of concentration, and the ability to interact and communicate with others. 直到最近白日做梦通常被认为不是浪费时间就是要患精神病的征兆。习惯性白日做梦被看做精神失调的证据或是对 现实生活和责任的逃避。人们相信，习惯性白日做梦会使人远离社会，降低其处理现实问题的效率。最好的情况来 讲，白日做梦被认为是代替生活现实的补偿品。 任何事情做得过分都可能有害，白日做梦也是一样。总有那么一些人，他们用想入非非的生活来代替实际活动得到 的好处。但是这一类极端的情况极为罕见，愈来愈多的资料都能证明这样一种看法：大多数人的白日梦做的太少 了，而不是太多了。现在我们才开始了解到它确实是多么有价值。当一个人被禁止做白日梦时，他们的感情平衡就 可以被搅乱。不仅使他们更难以对付日常的生活压力，而且他们的自我控制和自我定向变得岌岌可危。最近的研究 表明，白日做梦是日常生活的一部分，每天做一定数量的白日梦多保持平衡是必不可少的。科学已经发现白日梦是 一种有效的消遣技巧。但它的有利影响不只这一点，实验表明，白日梦特别有助于智力的发展，有助于全神贯注的 能力和与人交往、交流的能力。 Build Me a Son Douglas MacArthur Build me a son, O Lord, who will be strong enough to know when he is weak; and brave enough to face himself when he is afraid; one who will be proud and unbending in honest defeat, and humble and gentle in victory. Build me a son whose wishes will not take the place of deeds; a son who will know Thee -- and that to know himself is the foundation stone of knowledge. Lead him, I pray, not in the path of ease and comfort, but under the stress and spur of difficulties and challenge. Here let him learn to stand up in the storm; here let him learn compassion for those who fail. Build me a son whose heart will be clear, whose goal will be high, a son who will master himself before he seeks to master other men, one who will reach into the future, yet never forget the past. And after all these things are his, add, I pray, enough of a sense of humor, so that he may always be serious, yet never take himself too seriously. Give him humility, so that he may always remember the simplicity of true greatness, the open mind of true wisdom and the meekness of true strength. Then I, his father, will dare to whisper, "I have not lived in vain!" 请给我造就这样一个儿子 啊，上帝，请给我造就这样一个儿子，他将坚强得足以认识自己的弱点，勇敢得足以面对恐惧，在遇到正常的挫折 时能够昂首而不卑躬屈膝，在胜利时能够谦逊而不趾高气扬。 请给我造就这样一个儿子，他将不以思想替代行动，一个懂得上帝的儿子，一个懂得知识的基石便是认识自我的儿 子。 我祈求，请不要把他引上平静安逸的道路，而要把他置于困难和挑战的考验和激励之下，让他学会在暴风雨中挺 立，学会对那些失败者富于怜悯 请给我造就这样一个儿子，他将心地洁净，目标高尚；他将在征服别人之前先征服自己；他将拥有未来，但永远不 会忘记过去。 我祈求，请赐他以足够的幽默感，这样他可以永远庄重，但不至于盛气凌人；赋他以谦卑的品质，这样他可以永远 铭记：真正的伟人也要率直真诚，真正的贤人也要虚怀若谷，真正的强者也要温文尔雅。 那么，作为他父亲的我就将敢于对人私语：“我这一生没有白白度过。” On Resignation Bertrand Russell Resignation is of two sorts, one rooted in despair, the other in unconquerable hope. The man who has suffered such fundamental defeat that he has given up hope of serious achievement may learn the resignation of despair, and if he does, he will abandon all serious activity. He may camouflage his despair by religious phrases, or by the doctrine that contemplation is the true end of man, but whatever disguise he may adopt to conceal his inward defeat, he will remain essentially useless and fundamentally unhappy. The man whose resignation is based on unconquerable hope acts in quite a different way. Hope which is to be unconquerable must be large and impersonal. Whatever my personal activities, I may be defeated by death, or by certain kinds of diseases; I may be overcome by my enemies; I may find that I have embarked upon an unwise course which cannot lead to success. In a thousand ways the failure of purely personal hopes may be unavoidable, but if personal aims have been part of larger hopes for humanity, there is not the same utter defeat when failure comes. 论放弃 伯特兰?罗素 放弃有两种，一种源于绝望，一种源于不可征服的希望。前者是不好的，后者是好的。一个人遭到重创，以致 对重大的成就不抱希望时，也许会走向绝望的放弃，果真如此，他将中止一切重要的活动；他也许会用宗教上的词 句，或者用沉思默想才是人类的真正的目标的说教来掩饰他的绝望。但是无论他使用何种托辞来遮掩他内心的失 败，他本质上将是一个无用的和不快乐的人。把放弃建立在不可征服的希望之上的人，行动则截然不同。不可征服 的希望必定是很大的而且是非个人性质的。无论我个人的活动如何，我都可能被死亡或某种疾病击败；我可能被敌 人打倒；我可能发现自己走上了一条不能成功的蠢路。在成千上万的形式中，纯属个人希望的破灭也许不可避免， 但若个人的目标已成为人类的大希望中的一部分，那么当失败到来时，就不至于被彻底击倒了。 The Handsome And Deformed Leg Benjamin Franklin There are two sorts of people in the world, who with equal degrees of health, and wealth, and the other comforts of life, become, the one happy, and the other miserable. This arises very much from the different views in which they consider things, persons, and events; and the effect of those different views upon their own minds. In whatever situation men can be placed, they may find Conveniences and Inconveniencies; in whatever company, they may find persons and conversation more or less pleasing; at whatever table, they may meet with meats or drinks of better and worse taste, dishes better or worse dressed; in whatever climate they will find good and bad weather; under whatever government, they may find good and bad laws, and good and bad administration of those laws; in every poem or work of genius they may see faults and beauties; in almost every face and every person, they may discover fine features and effects, good and bad qualities. Under these circumstances, the two kinds of people above mentioned fix their attention, those who are to be happy, on the conveniences of things, the pleasant parts of conversation, the well- dressed dishes, the goodness of the wines, the fine weather, and enjoy all with cheerfulness. Those who are to be unhappy，think & speak only of the contraries. Hence they are continually discontented themselves, and by their remarks sour the pleasures of society, offend personally many people, and make themselves everywhere disagreeable. If this turn of mind were founded in nature, such unhappy persons would be the more to be pitied. But as the disposition to critics, or be disgusted, is perhaps taken up originally by imitation, and is unawares grown into a habit, which those at present strong may nevertheless be cured when those who have it are convinced of its bad effects on their felicity; I hope this little Admonition may be of Service to them, and put them on changing a Habit, which those in the exercise it is chiefly an Act of Imagination yet has serious Consequences in life, as it brings on real grieves and misfortunes. For as many are offended by, & nobody loves this sort of people, no one shows them more than the most common civility and respect, and scarcely that; and this frequently puts them out of humor, and draws them into disputes and contentions. If they aim at obtaining some advantage in rank or fortune, nobody wishes them success, or will stir a step, or speak a word, to favor their pretensions. If they incur public censure or disgrace, no one will defend or excuse, and many join to aggravate their misconduct, and render them completely odious. If these people will not change this bad habit, and condescend to be pleased with what is pleasing, without fretting themselves and others about the contraries, it is good for others to avoid an acquaintance with them; which is always disagreeable, and sometimes very inconvenient, especially when one finds one's self entangled in their quarrels. An old philosophical friend of mine grown from experience, was very cautious in this particular, and carefully avoided any intimacy with such people. He had, like other philosophers, a thermometer to show him the heat of the weather, and a barometer to mark when it was likely to prove good or bad; but, there being no instrument invented to discover, at first sight, this unpleasing disposition in a person, he for that purpose made use of his legs; one of which was remarkably handsome, the other, by some accident, crooked and deformed. If a stranger, at the first interview, regarded his ugly leg more than his handsome one, he doubted him. If he spoke of it, & took no notice of the handsome leg, that was sufficient to determine my Philosopher to have no further Acquaintance with him. Every body has not this two-legged Instrument, but every one with a little Attention, may observe signs of that carping, faultfinding disposition, & take the same Resolution of avoiding the Acquaintance of those infected with it. I therefore advise those critical, querulous discontented, unhappy people, that if they wish to be respected and beloved by others, and happy in themselves, they should leave off looking at the ugly leg. 好看的腿和难看的腿 本杰明?富兰克林 世界上有两种人，他们的健康、财富以及生活上的舒适状况大致相同，结果一种人快乐，另一种人却痛苦。这些都 起因于他们对物、对人和时事的观点的不同，因此那些观点对于他们心灵上的作用也不同。 人无论处于什么境遇，总会有便利有不便利；无论与什么人相处，所接触到的人物和谈吐，总有让他愉快的和不那 么让他愉快的；无论在什么