新世纪大学英语第三册课文和翻译

1 What is Friendship

Michele E. Doyle & Mark K. Smith

When we approach the notion of friendship, our first problem is that there is a lack of socially acknowledged criteria for what makes a person a friend. In one setting, we may describe someone as a friend; in another, the label may seem less appropriate. Therefore, people tend to have a very thin understanding of what friendship really means. To help us understand what friendship really means, we need to review some classical views of friendship.

One classical view of friendship is provided by Aristotle, the famous ancient Greek philosopher. Aristotle distinguishes between what he believes to be genuine friendships and two other forms: one based on mutual usefulness, the other on pleasure. So, according to Aristotle, we may find three kinds of friendship:

Friendship based on utility. Utility is an impermanent thing: it changes according to circumstances. When the ground for friendship disappears, the friendship also breaks up. Friendships of this kind seem to occur most frequently between the elderly, because at their age what they want is not pleasure but utility. Friendships based on utility are also frequently found

among those in middle or early life who are pursuing their own advantage. Such persons do not spend much time together, because sometimes they do not even like one another, and therefore feel no need of such an association unless they are mutually useful. They take pleasure in each other's company only in so far as they have hopes of advantage from it.

Friendship based on pleasure. Friendship between the young is thought to be grounded on pleasure, because the lives of the young are regulated by their feelings, and their chief interests are in their own pleasure and the opportunity of the moment. As they grow up, however, their tastes change too, so that they are quick to make and to break friendships. That is why they fall in and out of friendship quickly, changing their attitude often, even within the same day.

Friendship based on goodness. Perfect friendship is based on goodness. Only the friendship of those who are good, and similar in their goodness, is perfect. The conduct of good men is the same or similar. It is between good men that both love and friendship are chiefly found and in the highest form. Such friendships are rare and they need time and intimacy; for as the saying goes, true friends must go through trials and tribulations together. And no two persons can accept each other and become friends until each has proved to the other that he is worthy of love, and so won his trust. The wish for friendship may develop rapidly, but true friendship does not.

Another classical view of friendship can be found in the writings of Cicero, an ancient Roman statesman and orator. According to Cicero, true friendship is only possible between good men. He further defines "the good" as "those whose actions and lives leave no question as to their honor, purity, equity, and liberality; who are free from greed, lust, and violence; and who have the courage of their convictions." The friendship between good men, based on virtue, does offer material benefits, but it does not seek them. All human beings are bonded together in a community of shared reason. Therefore, in friendships and relationships, those who possess any superiority must regard themselves as equals of those who are less fortunate. It is virtue that creates and preserves true friendship.

Thus, we may see that the traditional idea of friendship is made up of three components: Friends must enjoy each other's company; they must be useful to one another; and they must share a commitment to the good. According to the classical views, virtuous friends are bound together, as they recognize each other's moral excellence. To perceive a friend, therefore, is to perceive oneself; and to know a friend is to know oneself. Each can be said to provide a mirror in which the other may see himself. Through networks of such virtuous friends, we can develop a shared idea of the good and pursue it together. Friendship of this kind is permanent, because in it are united all the attributes that friends

ought to possess.

友谊的真谛

米歇尔·E·多伊尔马克·K·史密斯

我们探讨友谊这个概念时，遇到的第一个问题是，没有社会公认的择友标准。在某一情境下，我们会把某个人称为朋友；然而，情境一旦变迁，朋友这个称呼就显得没那么贴切了。因此，人们对友谊的真谛的理解往往是非常肤浅的。为了帮助我们理解友谊的真正含义，我们需要回顾有关友谊的几种传统的看法。

一种传统的友谊观在古希腊著名的哲学家亚里士多德的著作里得以阐述。他将自己心目中真正的友谊同另外两种友谊截然分开。这两种友谊分别是：基于互利的友谊；基于愉悦的友谊。因此，根据亚里士多德的观点，我们可以将友谊分为三类：

|建立在功利之上的友谊。|功利并非永恒，它依照环境而变化。友谊的根基一旦消失，友谊也随之破灭。这类友谊似乎在老人之间最为常见，因为上了年纪的人需要的不是愉悦而是实用。基于功利的友谊也同样存在于追逐个人利益的中年人和青年人中。这些人不会在一起消磨时光，因为他们有时甚至不喜欢对方，因而觉得除非可以互相利用，否则没有交往的必要。只有当他们认为彼此有希望相互利用的时候，才会乐于呆在一起。

|建立在愉悦之上的友谊。|年轻人之间的友谊常被看作是建立在愉悦基础之上的，因为年轻人的生活受感情支配，他们感兴趣的主要是自己的快乐和眼前的重要机会。然而，他们的情趣随着自己日渐成长也会变化，他们交友容易，分手

也干脆。年轻人的态度变化无常，甚至一日数变，难怪他们的友谊总是迅速地开始，又匆匆地结束。

|建立在美德之上的友谊。|完美无瑕的友谊立足于美德。只有那些品德高尚而且拥有相似美德的人之间建立的友谊才是最完美的。品行高尚的人，其行为是相同的，或者是类似的。爱和友谊多半在品行高尚的人之间发生，而且以最高雅的形式出现。这种友谊是罕见的，需要时间，需要交往。常言道，真正的朋友必须同甘共苦，历经风雨。只有当两个人互相证明自己值得爱并获得对方的信任之后，彼此方能接受对方为朋友。交友的意愿可能倏忽而至，但真正的友谊却要慢慢培养。

另一种传统的友谊观可以在古罗马政治家、演说家西塞罗的著作里找到。西塞罗认为，真正的友谊只能在好人之间发生。他进而将“好人”定义为“那些行为和生活无损于自己的荣誉、纯洁、公平和开明的人；那些摆脱了贪婪、欲念和暴力的人；那些敢于依照自己的信念说话和做事的人。”好人之间建立的这种友谊立足于美德，它确实可以带来物质利益，但决不以追求物质利益为目标。人类生活在以共同的理想为基础的社会。因此，在处理朋友关系和其他人际关系时，优越于他人的人必须平等地对待那些没那么幸运的人。美德创造友谊，美德使友谊之树常青。

我们由此可以看出，传统的友谊观由三个要素构成：朋友以相伴为乐；朋友必须彼此受益；彼此都有志于崇高的事业。这些传统的友谊观告诉我们，两个品德高尚的朋友是永不分离的，因为彼此认同对方的高尚品德。因此，认识朋友就是认识自我，了解朋友就是了解自我。可以说朋友就好比是一面镜子，每个人都可以从朋友身上看清自己。置身于品德高尚的朋友之中，我们会对美德达成共

识，共同为之不遗余力。这样的友谊是永恒的，因为朋友应该具备的一切品质都凝结在这种友谊关系中。

2 How Deep Is Your Love?

Mansi Bhatia

Love to some is like a cloud

To some as strong as steel

For some a way of living

For some a way to feel

And some say love is holding on

And some say let it go

And some say love is everything

Some say they don't know

At some stage or the other in our lives we experience an emotion which defies definition. It's a feeling that can only be felt and not described. An overwhelming joy that comes together with its share of sadness. Love.

Given the busy nature of our lives, it's to be appreciated that we even find the time to indulge in matters of the heart. But at the same time I wonder if we even understand its true depth. I remember having countless crushes while in school. My math teacher, our neighbour's son, my best friend's brother and lots of others whom I fancied for the colour of their eyes, the shape of their moustaches or just the way they walked. Harmless puppy loves that are as brief as soap bubbles. I can laugh about all those silly and adventurous thoughts and acts now but at that time nothing could be more serious an affair for me. Then came the stage of real relationships.

Being in an all girls' school I hardly had the opportunity to interact with members of the opposite gender. Socials between our school and the boys' college, therefore, would be awaited anxiously. Those three hours of unhesitant attention by a group of well-groomed young gentlemen provided us with enough content to talk and feel excited about for the next four weeks.

And even then there was no real need of having a boyfriend.

I somehow grew up believing that love would happen when it had to. And sure enough it did. It came at an age when I had a career, a long-term plan and a more or less settled life (and now I am not yet 25!). I was mature enough to enter a relationship which demands a lot of give and not so much of take.

Love was a magnificent building I built on the foundation of friendship. It took time to blossom. It took a lot of understanding, loads of sharing and caring, and plenty of affection to become what it is today. And it meant a meeting of minds. You might say that I belong to the traditional school of romance. But in my opinion, love needs to be nurtured. And it has to be distinguished from the intense but short-lived love or the pleasures of the flesh.

Our parents' generation was fed lavishly with ideals. It was an era of constraints, restraints, respect, admiration, and plenty of romance. The long skirts, the quiet and unpretentious looks, the curled long hair, the calmness, the shy glance 鈥?these are all so frequently remindful of a bygone era. An age when the distance between the sexes somehow managed to help preserve the holiness of love and relationships.

The younger generation, with its openness and fading lines of proximity, has jumped on the bandwagon of love with so much haste that it is difficult for them to distinguish between physical attraction and mental compatibilities. What we

have been exposed to via the media have fast paced our sensibilities so much that taking things slow requires effort on our parts.

I am sorry to learn about the kind of emotional baggage school kids are carrying in what are purely unemotional relationships. Some might blame the current state of affairs on peer pressure. But has anyone ever stopped to figure out where this peer pressure originates? Do any of us try and understand who is responsible for this shift? Does anyone bother to study the state of mind of the teenagers?

The mindset of this generation is all too evident in the way it handles its personal life. There are more relationships being distorted under the pressures of lust than ever before. There is more focus on physical beauty than on inner charm. There is more of closeness and less of intimacy. There is more of passion and less of emotion. There is more of acquiring and less of sharing. There is more of opportunism and less of selflessness. In short, there is more of ME and less of US.

We have hardened ourselves so much in this competitive age that we have forgotten the essence of relationships. There's much more to being someone's lover than gifting them red roses and fifty-cent cards. What about gifting our object of affection, our time, our company, our support, our friendship? What

about setting priorities in our lives and focusing on each with sincerity? What about trying to be self-sufficient emotionally before letting ourselves loose? What about giving ourselves, and others, time and space to forge relationships? What about working towards meaningful and lasting friendships? What about honouring our commitments? What about channeling our energies and emotions towards building lifelong bonds rather than wasting them on seasonal relationships?

We have but one life and we must experience everything that can make us stronger. True love happens once in a lifetime. And we should not have become so tired by our frivolous acts that when it comes we aren't able to receive it with open arms.

1|你的爱有多深|

有人认为爱如浮云

有人认为爱坚强如铁

有人认为爱是一种生活方式

有人认为爱是一种感觉

有人说爱要执着

有人说爱不要约束

有人说爱是生命的全部

有人说不知道爱为何物

2 在我们生命中的某个阶段，我们会经历难以名状的情感。这种情感只能体会，无法用语言描述。莫大的喜悦伴随着丝丝的伤感一同降临，这就是爱。

3 在紧张忙碌的生活中，我们竟能找到时间，沉湎于感情之中，这的确令人感佩。然而，此时我想知道：我们是否懂得爱到底有多么深刻。记得上学的时候，我迷恋的对象真是数不清：我的数学老师、邻居的儿子、好朋友的弟弟，还有另外一些因为眼睛的颜色、胡子的形状或走路的姿势而让我倾慕的人。年少时的爱慕，不会带来伤害，如肥皂泡一样转瞬即逝。那些稚气、大胆的想法和行为，现在想来大可一笑了之。但是，在那时，对我来说，没有比恋爱更重要的事了。接着就进入了真正“谈”情“说”爱的阶段。

4 我在女子学校学习，和男孩子交往的机会寥寥无几，因此，我热切地期待着我们学校和男子学校举办的交谊会。交谊会上，一群精心打扮的年轻男子毫无顾忌地盯着我们。这三个小时中的点点滴滴，成了我们在以后四个星期中足够的谈资，我们在议论时，心情澎湃。

5 即使是在那个时候，我也没有真正交男朋友的需要。

6 在我的成长岁月中，不知何故，我相信爱情该来的时候自然会来。事实果真如此。当我有了稳定的工作，有了长期的计划和比较安定的生活（我现在还不到25岁呢！）时，爱情降临了。我也比较成熟了，能够步入不贪图许多回报而需要大量付出的感情关系。

7 我的爱情是在友谊这块地基上建起的高楼大厦。爱情经过旷日持久的培养才开花。我和我的恋人相互理解、同甘共苦、相互关心，投入了丰富的感情，才使

爱情发展到今天。爱情意味着情投意合。你也许会说，我属于浪漫的传统派。但是，依我看，爱情需要培养。我们必须把爱情同强烈而短暂的激情或身体的愉悦区别开来。

8 我们的父辈，接受了理想爱情的灌输。那是一个约束、压抑、崇敬、仰慕和十足浪漫的年代。长裙、娴静质朴的外表、卷曲的长发、恬静的气质、羞怯的目光——这一切常使人想起一个消逝久远的年代。那个年代，男女之间的距离无论如何都有助于维持爱情以及恋爱关系的神圣性。

9 年轻的一代人，由于观念开放，随着男女之间交往界线的消退，他们便急于赶浪头，匆忙恋爱，以至于难以区分身体的互相吸引与心灵的相投。我们从媒体中接触到的人和事，使我们的感情历程大大加速，要想慢慢地体会自己的感受，确实需要付出努力。

10 学校里的青少年在全然没有感情的关系中所背负的感情包袱，令我深感难过。也许有些人会把他们目前的感情状况归结为同龄人之间所施加的压力。但是，可曾有任何人停下来想一想同龄人之间的压力来自何处？我们是否尝试着弄清楚是谁造成了这样的转变？可曾有人费神去研究青少年的心理呢？

11 从这一代人处理个人生活的方式上，我们很容易看出他们的思想倾向。跟从前相比，现在有更多的情感在欲望的压力下扭曲。他们更注重外表的美丽而忽视内在的魅力。两性交往随便了，亲密无间却少了；激情多了，感情却少了；个人获得的多了，相互间分享的少了；寻机获利的现象多了，无私的奉献少了。简而言之，“自我”多了，爱的分享少了。

12 在这个竞争激烈的年代，我们已经变得麻木不仁，将恋爱的实质抛于脑后。作为恋爱中的人，不只是意味着把红色的玫瑰花和五毛钱一张的卡片送给恋人，

我们要做的事情还很多。我们将自己的时间、陪伴、支持和友谊作为礼物送给自己的恋人了吗？我们是否确定了生活中最重要的事情，而后真诚地做好每一件事？我们是否先在情感上成熟起来，再尽情地追求爱情？我们是否给自己、给他人足够的时间和空间以巩固恋情的发展？我们是否为了追求有意义的、永恒的友谊而不遗余力？我们是否履行了自己的承诺？我们是否将自己的精力和感情倾注于终生不渝的关系而不是浪费在朝秦暮楚的关系中？

13 人的生命只有一次，我们必须去体验能使我们更为坚强的每件事。真正的爱情一生只有一次。我们任由轻佻的行为令自己身心疲惫，当真正的爱情到来时，我们却没有能力伸开双臂迎接它的降临。

3 The Pursuit of Happiness for the Common Good

Richard Layard

Over the last 50 years, we in the west have enjoyed unparalleled economic growth. We have better homes, cars, holidays, jobs, education and above all health. According to standard economic theory, this should have made us happier. But surveys show otherwise. When Britons or Americans are asked how happy they are, they report no improvement over the last 50 years. More people suffer from depression, and crime — another indicator of dissatisfaction — is also much higher.

These facts challenge many of the priorities we have set ourselves both as

societies and as individuals. The truth is that we are in a situation previously unknown to man. When most people exist near the breadline, material progress does indeed make them happier. People in the rich world (above, say, $20,000 a head per year) are happier than people in poorer countries, and people in poor countries do become happier as they become richer. But when material discomfort has been banished, extra income becomes much less important than our relationships with each other: with family, with friends and in the community. The danger is that we sacrifice relationships too much in pursuit of higher income.

The desire to be happy is central to our nature. We all want a society in which people are as happy as possible and in which each person’s happiness counts equally. That should be the philosophy for our age, the guide for public policy and for individual action. And it should come to replace the intense individualism which has failed to make us happier.

Indeed, money is perceived as one of the key factors affecting a person’s happiness. But can money alone make us happy in the long run? In any society, richer people are often happier than poor people. Yet, as a western country becomes richer, its people overall do not become happier. The reason for this is that over time our standards and expectations rise to meet our income. A Gallup poll has asked Americans each year: "What is the smallest

amount of money a family of four needs to get along in this community?" The sums mentioned rise in line with average incomes. Since people are always comparing their incomes with what others have, or with what they are used to, they only feel better off if they move up relative to the norm.

This process can have counterproductive effects. I have an incentive to work and earn more: it will make me happier. So do other members of society, who also care about their relative standard of life. Since society as a whole cannot raise its position relative to itself, the effort which its members devote to that end could be said to be a waste — the balance between leisure and work has been shifted "inefficiently" towards work.

To reinforce the case, let me explain it in terms of status, which may derive as much from the earning of income as from the spending of it. People work, in part at least, to improve their status. But status is a system of ranking: one, two, three and so on. So if one person improves his status, someone else loses an equal amount. It is a zero-sum game: private life sacrificed in order to increase status is a waste from the point of view of society as a whole. That is why the rat race is so destructive: we lose family life and peace of mind in pursuing something whose total cannot be altered.

In one sense, what people most want is respect. They seek economic status

because it brings respect. But we can increase or decrease the weight we give to status. In an increasingly competitive society, life will become tougher for people in the bottom half of the ability range unless we develop broader criteria for respect. We should respect people who co-operate with others at no gain to themselves, and who show skill and effort at whatever level. That is why it is so important to enable everyone to develop a skill. In Britain, this means ensuring that all young people can take up an apprenticeship if they wish, so that those who have not enjoyed academic success at school can experience professional pride and avoid starting adult life believing themselves to be failures.

Some comparisons between people are inevitable, since hierarchy is necessary and unavoidable. Some people get promoted and others do not. Moreover, those who get promoted must be paid more, since they are talented and the employer wishes to attract talent. So pay is important at key moments as a way of affecting people's decisions about occupations or in choosing between employers. The problem is that in most jobs there is no objective measure of individual performance, so people must in effect be evaluated against their peers. But the ranking process, which is very subjective, fundamentally alters the relationship of co-operation between an employee and his boss, and between an employee and his peers.

If we want a happier society, we should focus most on the experiences which people value for their intrinsic worth and not because other people have them –above all, on relationships in the family, at work and in the community. It seems likely that the extra comforts we now enjoy have increased our happiness somewhat, but that deteriorating relationships have made us less happy.

We live in an age of unprecedented individualism. The highest obligation many people feel is to make the most of themselves, to realise their potential. This is a terrifying and lonely objective. Of course they feel obligations to other people too, but these are not based on any clear set of ideas in western societies. The old religious worldview is gone; so too is the postwar religion of social and national solidarity. We are left with no concept of the common good or collective meaning.

To become happier, we have to change our inner attitudes as much as our outward circumstances. I am talking of the everlasting philosophy which enables us to find the positive force in ourselves, and to see the positive side in others. Such compassion, to ourselves and others, can be learned and it ought to be taught in schools. Every city should have a policy for promoting a healthier philosophy of life in its youngsters and for helping them to distinguish between superficial pleasures and real happiness.

So my hope is that in this new century we can finally adopt the greatest happiness of humankind as our concept of the common good. This would have two results. It would serve as a clear guide to policy. But, even more important, it would inspire us in our daily lives to take more pleasure in the happiness of others, and to promote it. In this way we might all become less self-centered and more happy.

1|追求以公众利益为宗旨的幸福|

在过去的50年里，我们西方国家的经济获得了史无前例的增长。我们的家园、车辆、假期、工作、教育，尤其是健康，均得以改善。依据标准经济理论，这些改善原本应该使我们更加幸福，然而，调查显示并非如此。英国人和美国人接受幸福程度的调查时说，在过去的50年里，他们的幸福程度并没有得到改善。抑郁症患者人数上升，同时犯罪率大幅增长也说明了人们对生活的不满足。

2 上述事实对我们个人以及社会优先考虑的诸多事情都提出了挑战。事实上，我们现在的处境是人类从未经历过的。当大多数人还在为温饱发愁时，物质条件的改善的确能令他们幸福一些。富庶国家（比如，人均年收入在两万美元以上）的人民比贫穷国家的人民幸福一些；而贫穷国家的人民，如果稍微富裕，也会幸福得多。然而，物质上的匮乏一旦消除，收入的增加便不如亲情、友情、邻里和睦等人际关系那么重要。但是，我们在追求更高的收入时牺牲了太多这样的关

系，这很危险。

3 渴望幸福是人类本性的核心。人人都渴望这样一个社会：人们尽可能地幸福，每个人的幸福同等重要。这应当是我们这个时代的人生哲学，应当用来指导公共利益的维护准则和每个人的行为，应当逐渐取代无法使我们更加幸福的极端的个人主义。

4 金钱的确是影响个人幸福的关键因素之一。但是，金钱本身能使我们最终获得幸福吗？在任何一个社会，富人往往比穷人幸福。然而，当一个西方国家越来越富有的时候，其人民的幸福程度在总体上并未得到改善。随着时间的推移，我们的标准和期望随着收入的增加而上升。盖洛普民意测验每年都向美国人提问：“一个四口之家至少需要多少钱才能在这个国家生活下去？”人们说出的数字上升的幅度与平均收入增加的幅度是一样的。因为人们总是拿自己的收入和他人的收入以及他们惯于拥有的收入相比较，只有当他们认为和平均水准相比有所上升时才感到幸福。

5 这一过程反而达不到预期的目的。我努力工作、赚更多钱的动力是：这会使我更幸福一些。其他的社会成员也同样如此，他们也关注自己相对的生活标准。既然社会整体无法以自己为参照物而提高自己的地位，那么社会成员为使自己更加幸福所付出的努力可以说是一种浪费——当休闲与工作的天平偏向工作时，工作是“没有效率”的。

6 为了进一步证实这一论点，我从社会地位方面加以说明。人的地位可能来源于所挣得的收入或所花费的金钱。人们工作，至少部分原因是为了提高自己的地位。然而，地位是一种等级体系：第一，第二，第三，等等，所以当一个人的地位提高了，其他人的地位就同等程度地下降。这是一种得失平衡的游戏：从整

个社会看，为了提高地位而牺牲个人的生活，是一种浪费。因此，永无止境的竞争极具破坏性：我们在追求一种总体不变的东西时失去了家庭生活和平和的心境。

7 在某种意义上，人们最渴望的是尊重。他们追求经济地位因为它可以赢来尊重。但是，我们可以重视也可以轻视经济地位。在一个竞争日益激烈的社会，如果我们不放宽尊重的标准，社会上能力偏低的人会感到生活更加艰辛。我们应该尊重那些同他人一起合作而自己没有获益的人，那些在各个阶层上施展才能、努力工作的人。因此，让每个人都能学会一种本领尤为重要。在英国，这意味着只要年轻人愿意，一定要确保他们每个人都学会手艺，使那些学业不成功的人也能在职业生涯中感到自豪，不会在长大成人时觉得自己是失败者。

8 人与人之间难免产生比较，因为等级体系的存在是必要的，不可避免的。有些人得到晋升，而另一些人却没有。此外，职位得以晋升的人薪水也要提高，因为他们有才华，雇主也乐意招贤纳士。所以，在人们挑选工作和选择雇主的关键时刻，薪水作为一个重要因素影响着他们的决定。存在的问题是，大部分的职业没有客观的标准来衡量个人的业绩，所以事实上只能拿一个人同自己的同事作比较才能得到评估。然而，这种等级评定的方法非常主观，从根本上改变了雇员与顾主、雇员与同事之间的合作关系。

9 如果我们渴望一个更加幸福的社会，我们就应该着重强调人们所珍视的经历——首要的是亲情关系、工作关系和邻里关系，人们珍视这些经历并非因为别人拥有它们，而是因为这些经历拥有内在的价值。我们当前享受的充分的舒适和安逸，看来有可能使我们的生活幸福一些，可是人与人之间关系的恶化又有可能降低了我们的幸福程度。

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Text A compelled 迫使destruction 破坏eternal 永恒的output 产量retreat 撤退threaten 威胁transfer 转移Text B bare 赤裸consumed 耗尽have emerged 出现hollow 空心mass 大量miracle 奇迹pile 一堆scrape擦spark 火星thereby 由此tipped 顶端trigger 触发 1. If you had had a spark of consideration for your family ,you wouldn't have taken so many stupid risks. 如果你有为你的家人多一点考虑，你就不会有那么多愚蠢的风险。 2. Due to the lack of labor force, even women in this village were compelled to work in the coal mines. 由于缺乏劳动力这个村的妇女甚至被迫在煤矿工作。 3. We went through lovely countryside with great mountains, some of them beautiful and green and wooded, while others bare and wild. 我们穿过了美丽的农村巨大的群山，其中一些美丽的绿色和繁茂的，而其他人赤裸的和野生。 4. The cleaner took off his coat and began to scrape the ashes from the furnace with his bare hands. 清洁脱掉外套，开始擦去炉上的灰烬随着他的赤裸的双手。 5. People in that area are already threatened with environmental destruction since 60% of the forest there has been destroyed. 人们已经感受到环境破坏方面的威胁，因为有60％的森林已被破坏 6. The auto company has seen a huge increase in the output of private can this year due to the improved working efficiency. 汽车公司已经看到了今年由于提高了工作效率，私人产量大幅增加。 7. Under the severe attack from enemy aircraft, the troops were forced to retreat from front. 在敌机的严厉打击下，前面的部队被迫撤退。 8. When I came up to a giraffe lying on the grasses, I found that it had been killed with a spear tipped with poison. 当我来到一个长颈鹿躺在草，我发现它已经被带毒尖矛杀死。 9. He stayed eight days in an open boat with no food, and he was still alive; his survival was a(n) miracle. 他在无遮档的小船上呆了八天,又无食物,还活下来了,这真是个奇迹。 10. Survival of the Fittest is an eternal truth of nature. 适者生存是一个自然界的永恒的真理。 11. His hear sank when he saw the fresh pile of mails, memos and telephone messages on his desk. 他听到沉没时，他看到邮件的新的一堆，在他的书桌上的备忘录和电话留言。 12. The military government refused to transfer power to a democratically elected civilian government. 军事政府拒绝将权力移交给一个民选的文官政府. 13. In that area nearly six million people are affected by the drought and the civil war, and there is a real danger of mass starvation. 在那个地区近六百万人受到干旱和内战的影响，并有大规模饥荒的一个真正的危险。 14. Postal service personnel who are severely irresponsible purposely delay sending mail, thereby giving rise to great loss of public trust. 谁是严重不负责任的邮政服务人员故意延迟发送邮件，致使公共信任的巨大损失。 15. With the increase in the number of foreign funded enterprises, various kinds of financial disputes have emerged. 随着外资企业的增加，各类经济纠纷的出现。 16. The earthquake may trigger landslides that cause great damage and loss of life. 地震可能引发的山体滑坡造 成巨大的破坏和生命损失。 17. Deforesting and global warming threaten to ruin the current and future state of our environment. 毁林和全球变暖的威胁破坏我们的环境的当前和未来的态。 18. It was reported that almost 7 million liters consumed during the 16-day beer festival in Germany that year. 据报道，每年大约7000000 公升的啤酒节的16 天在德国消耗。 19. On a bitterly cold night, the only shelter he could find was the hollow trunk of a great tree. 在一个寒冷的夜晚，他能找到的唯一的栖身之处是空心的大树的树干。

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新编大学英语（第二版）第一册阅读文参考译文 Unit One 以生命相赠 1 炸弹落在了这个小村庄里。在可怕的越南战争期间，谁也不知道这些炸弹要轰炸什么目标，而他们却落在了一所有传教士们办的小孤儿院内。 2 传教士和一两个孩子已经丧生，还有几个孩子受了伤，其中有一个小女孩，8岁左右，她的双腿被炸伤。 3 几小时后，医疗救援小组到了。救援小组由一名年轻的美国海军医生和一名同样年轻的海军护士组成。他们很快发现有个小女孩伤势严重。如果不立即采取行动，显然她就会因失血过多和休克而死亡。 4 他们明白必须给小女孩输血，但是他们的医药用品很有限，没有血浆，因此需要相配血型的血。快速的血型测定显示两名美国人的血型都不合适，而几个没有受伤的孤儿却有相配的血型。 5 这位医生会讲一点越南语，忽视会讲一点法语，但只有中学的法语水平。孩子们不会说英语，只会说一点法语。医生和护士用少得可怜的一点共同语言，结合大量的手势，努力向这些受惊吓的孩子们解释说，除非他们能输一些血给自己的小伙伴，否则她将必死无疑。接着问他们是否有人愿意献血来救小女孩。 6 对医生和护士的请求，孩子们（只是）瞪大眼睛，一声不吭。此时小病人生命垂危。然而，只有这些受惊吓的孩子中有人自愿献血，他们才能够得到血。过了好一会儿，一只小手慢慢地举了起来，然后垂了下去，一会儿又举了起来。 7 “噢，谢谢，”护士用法语说。“你叫什么名字？” 8 “兴，”小男孩回答道。 9 兴很快被抱到一张床上，手臂用酒精消毒后，针就扎了进去。在整个过程中，兴僵直地躺着，没有出声。 10 过了一会儿，他发出了一声长长的抽泣，但立即用那只可以活动的手捂住了自己的脸。 11 “兴，疼吗？”医生问。 12 兴默默地摇了摇头，但一会儿忍不住又抽泣起来，并又一次试图掩饰自己的哭声。医生又问是不是插在手臂上的针弄疼了他，兴又摇了摇头。

新世纪大学英语综合教程2课文翻译

陌生人的善意 1. 一年夏天，我从家乡加利福尼亚州的塔霍城开车前往新奥尔良。在沙漠深处，我碰到一个年轻人站在路旁。他一只手打出拇指向外的手势，另一只手里拿着一个汽油罐。我直接从他身边开过去了。别人会停下来的，我想。再说，那汽油罐只是个让车停下、好抢劫司机的幌子而已。在这个国家，曾有那么一段时间，你要是对需要帮助的人置之不理，大家会认为你是混蛋，而如今你要是帮了你就是笨蛋。到处潜伏着犯罪团伙、吸毒上瘾者、杀人犯、强奸犯、盗窃犯还有劫车犯，为什么要冒险呢？“我不想卷进去”已经成为全国性的信条。 2. 开过了几个州以后，我还在想着那个想搭便车的人。把他一个人留在沙漠中倒并没有让我有多么不安。让我不安的是，我多么轻易地就做出了这个决定。我甚至根本没把脚从油门上抬起来。我很想知道，现在还有人会停车吗？ 3. 我想到我此行的目的地——新奥尔良。那里是田纳西·威廉姆斯的剧作《欲望号街车》的背景地。我回想起布兰奇·杜波依斯的名句：“我总是依赖陌生人的善意。” 4. 陌生人的善意。听起来好怪。如今这年头还有谁能指望陌生人的善意吗？ 5. 要验证这一点，一个办法是一个人从东海岸旅行到西海岸，不带一分钱，完全依靠美国同胞的善意。他会发现一个什么样的美国？谁会给他饭吃、让他歇脚、捎他一程呢？ 6. 这个念头激起了我的好奇心。但谁会这么不切实际、愿意去尝试这样一次旅行呢？好吧，我想，那不如我来试试？ 7. 满37岁那个星期，我意识到我这辈子还从没冒过什么险呢。所以我决定来个观念的跨越，美洲大陆那么宽——从太平洋去大西洋，不带一分钱。要是有人给我钱，我会拒绝。我只接受搭顺风车、提供食物和让我歇脚的帮助。这将是穿越这片金钱至上的土地上一次无钱的旅行。我的最终目的地是北卡罗来纳州的“恐惧角”（即开普菲尔），它象征着我沿途必须克服的所有恐惧。 8. 1994年9月6日，我早早起床，背起一个50磅重的包，朝金门桥走去。我从背包里拿出一个牌子，向过路的车辆展示我的目的地：“美利坚”。 9. 司机们隔着挡风玻璃念出这个词，然后笑了。两个女人骑自行车经过。“有点含混，”其中一个说。一名带有德国口音的年轻男士走上前来问，“你这个‘美利坚’在哪儿？”10. 实际上，整整六个星期的时间里我试图找出答案。我搭了82次便车，行程4223英里，穿越了14个州。在旅途中，我发现其他人跟我一样有担心。人们总是在警告我当心别的某个地方。在蒙大拿州，他们叫我留神怀俄明州的牛仔，而在内布拉斯加州，人们提醒我说艾奥瓦州的人可不如他们友好。 11. 然而，在我所去的每个州，我都受到了友善的对待。我诧异于美国人执意帮助陌生人的能力，甚至于在看来与自己的最大利益相冲突时他们也绝不袖手旁观。有一天，在内布拉斯加，一辆四门小轿车在路肩停下。我走到车窗边，看到两位穿着节日盛装的瘦小老妇人。12. “我知道这年头不该带搭便车的，但这里前不着村后不着店的，不停车感觉真不好。”自称“维”的司机说。她和姐姐海伦是去内布拉斯加的安斯沃思看眼疾的。 13. 她们为我停了车，我都不知道是该亲吻她们呢还是该责备她们。这个女人是在告诉我，她宁肯冒生命危险也不愿意因为没为一个站在路边的陌生人停车而感到内疚。她们在一个高速路口把我放下时，我望着维。我们俩异口同声地说，“小心。” 14. 有一次我在雨中没能搭上便车。一名长途卡车司机停了车，他把刹车踩得那么重，车子都在草地路肩上滑行了一段。司机告诉我他有一次被搭便车的人持刀抢劫了。“但我不愿意看到有人在雨里站着。”他补充说，“现在大家都没有良心了。” 15. 然而，我发现，总体而言，人们还是挺有同情心的。艾奥瓦州一对中年夫妇为了帮我找宿营地领着我走了一个小时。在南达科他州，一个女人让我在她家住了一晚之后递给我两张

全新版大学英语综合教程3课文原文及翻译6-8

unit 6 The Last Leaf When Johnsy fell seriously ill, she seemed to lose the will to hang on to life. The doctor held out little hope for her. Her friends seemed helpless. Was there nothing to be done? 约翰西病情严重，她似乎失去了活下去的意志。医生对她不抱什么希望。朋友们看来也爱莫能助。难道真 的就无可奈何了吗？ 1 At the top of a three-story brick building, Sue and Johnsy had their studio. "Johnsy" was familiar for Joanna. One was from Maine; the other from California. They had met at a cafe on Eighth Street and found their tastes in art, chicory salad and bishop sleeves so much in tune that the joint studio resulted. 在一幢三层砖楼的顶层，苏和约翰西辟了个画室。“约翰西”是乔安娜的昵称。她们一位来自缅因州，一 位来自加利福尼亚。两人相遇在第八大街的一个咖啡馆，发现各自在艺术品味、菊苣色拉，以及灯笼袖等方面趣 味相投，于是就有了这个两人画室。 2 That was in May. In November a cold, unseen stranger, whom the doctors called Pneumonia, stalked about the district, touching one here and there with his icy fingers. Johnsy was among his victims. She lay, scarcely moving on her bed, looking through the small window at the blank side of the next brick house. 那是5月里的事。到了11月，一个医生称之为肺炎的阴森的隐形客闯入了这一地区，用它冰冷的手指东 碰西触。约翰西也为其所害。她病倒了，躺在床上几乎一动不动，只能隔着小窗望着隔壁砖房那单调沉闷的侧墙。 3 One morning the busy doctor invited Sue into the hallway with a bushy, gray eyebrow. 一天上午，忙碌的医生扬了扬灰白的浓眉，示意苏来到过道。 4 "She has one chance in ten," he said. "And that chance is for her to want to live. Your little lady has made up her mind that she's not going to get well. Has she anything on her mind? “她只有一成希望，”他说。“那还得看她自己是不是想活下去。你这位女朋友已经下决心不想好了。她有 什么心事吗？” 5 "She -- she wanted to paint the Bay of Naples some day," said Sue. “她――她想有一天能去画那不勒斯湾，”苏说。 6 "Paint? -- bosh! Has she anything on her mind worth thinking about twice -- a man, for instance?" “画画？――得了。她有没有别的事值得她留恋的――比如说，一个男人？” 7 "A man?" said Sue. "Is a man worth -- but, no, doctor; there is nothing of the kind." “男人？”苏说。“难道一个男人就值得――可是，她没有啊，大夫，没有这码子事。” 8 "Well," said the doctor. "I will do all that science can accomplish. But whenever my patient begins to count the carriages in her funeral procession I subtract 50 per cent from the curative power of medicines." After the doctor had gone Sue went into the workroom and cried. Then she marched into Johnsy's room with her drawing board, whistling a merry tune. “好吧，”大夫说。“我会尽一切努力，只要是科学能做到的。可是，但凡病人开始计算她出殡的行列里有 几辆马车的时候，我就要把医药的疗效减去一半。”大夫走后，苏去工作室哭了一场。随后她携着画板大步走进 约翰西的房间，口里吹着轻快的口哨。 9 Johnsy lay, scarcely making a movement under the bedclothes, with her face toward the window. She was looking out and counting -- counting backward. 约翰西躺在被子下几乎一动不动，脸朝着窗。她望着窗外，数着数――倒数着数！ 10 "Twelve," she said, and a little later "eleven"; and then "ten," and "nine"; and then "eight" and "seven," almost together. “12，”她数道，过了一会儿“11”，接着数“10”和“9”；再数“8”和“7”，几乎一口同时数下来。 11 Sue looked out of the window. What was there to count? There was only a bare, dreary yard to be seen, and the blank side of the brick house twenty feet away. An old, old ivy vine climbed half way up the brick wall. The cold breath of autumn had blown away its leaves, leaving it almost bare. 苏朝窗外望去。外面有什么好数的呢？外面只看到一个空荡荡的沉闷的院子，还有20英尺开外那砖房的侧墙，上面什么也没有。一棵古老的常青藤爬到半墙高。萧瑟秋风吹落了枝叶，藤上几乎光秃秃的。

新世纪大学英语综合教程1翻译答案(全)

(1)这个婴儿还不会爬(crawl)，更不要说走了。(let alone) The baby can’t even crawl yet, let alone walk! (2)威尔声称谋杀案发生时他正在与一群朋友吃饭,但是我认为他在说谎。(claim, in one’s opinion） Will claimed he was dining with a group of friends at the time of the murder, but in my opinion he told a lie. (3)一定程度上阅读速度与阅读技巧密切相关；有了阅读技巧，你就可以更好地应对课外阅读了。(to a certain extent, relate …to …, cope with） To a certain extent the speed of reading is closely related to reading skills; and with reading skills you can cope with outside class reading better. (4)根据规则他俩都可以参加比赛。(according to） According to the regulation/rule, they both can play the game/participate in the game. (5)有些人想当然地认为日语(Japanese)中的每一个词在汉语中都有对应的词语。(assume, equivalent) Some people assume that there is a Chinese equivalent for every Japanese word. (6)我们已将所有的相关信息告知了警方。(relevant) We have passed all relevant information on to the police. (7)关于那件事你问我再多的问题也没用，因为我是不会回答你的。(it’s no use) There is no use asking me any more questions about that matter because I won't answer. (8)事先没有仔细阅读合同(contract)就签了名是吉姆的错误。(on one’s part) It was a mistake on Jim's part to sign the contract without reading it carefully. (9)他们拒绝向我们提供所需要的全部信息。(provide …with) They refused to provide us with all the information we need. (10) 这起事故与三年前发生的一起事故极为相似。(similar to) This accident is very similar to the one that happened three years ago. (11)这部影片是根据莎士比亚的戏剧改编的。(base on) The film is based on a play by Shakespeare (12)如果你的英语和电脑技能都掌握得好，那么你在谋职时就一定比别人更有优势。(have an advantage over) If you have a good command of English and computer skills, you will surely have an advantage over others in finding a job.

大学英语课文翻译及习题答案

大学英语课文翻译及习 题答案 标准化管理部编码-[99968T-6889628-J68568-1689N]

Unit 1 1. A very curious boy, Tom, is interested not only in whats but also in whys and hows. 汤姆是个非常好奇的男孩，他不仅对“是什么”感兴趣，而且也对“为什么”和“怎么会”感兴趣。 2. Happiness, according to Prof. Smith, is the ability to make the most of what you have. 据史密斯教授说，幸福就是你能充分利用你所有的一切。 3. You’d better keep the book where your 15-year-old son can’t get his hands on. 你最好把这本书放在你15岁的儿子找不到的地方。 4. The story was very funny and Bill kept laughing while reading it. 这故事非常滑稽，比尔一边读一边不停地笑。 5. High-achieving students do not necessarily put in more time at their studies than their lower-scoring classmates. 成绩优秀的学生未必比他们得分较低的同学在学习上花费更多的时间。 6. How did you manage to persuade these students to take the speed-reading course 你是怎样设法说服这些学生修读快速阅读课的 7. Working hard is important, but knowing how to make the most of one's abilities counts for much more. 用功是重要的，但知道如何充分利用自己的才能更重要得多。 8. She asked her students to think for themselves rather than telling them what to think. 她要求学生独立思考，而不是告诉他们该思考什么。 Unit 2 1. Referring to the differences between American English and British English, he said, “The United States and Britain are, after all, two different countries.” 在谈及美国英语和英国英语的差别时，他说：“美国和英国毕竟是两个不同的国家。” 2. Prof. Smith encourages his students to think for themselves. “I am just as happy,” he often says, “even if you challenge me or completely disagree with me.” 史密斯教授鼓励他的学生独立思考。他常说：“即使你们对我提出质疑或者完全不同意我的看法，我也同样高兴。” 3. We called on him to take part in our conversation about pop music, but as soon as he joined in, he introduced a new topic and referred to the NBA finals of the previous week. 我们请他参加我们关于流行音乐的谈话，但他一参加进来就引入一个新的话题，谈起了上周的NBA决赛。 4. The driver is responsible for this accident. His car knocked down a tree and a man on his bike. 司机应对这次事故负责。他的车撞倒了一棵树和一个骑车的人。

新世纪大学英语课文翻译

UNIT1 人在自然界 1) 人类生活在大自然的王国里。他们时刻被大自然所包围并与之相互影响。人类呼吸的空气、喝下的水和摄入的食物，无一不令人类时刻感知到大自然的影响。我们与大自然血肉相连，离开大自然，我们将无法生存。 2) 人类不仅生活在大自然之中，同时也在改变着大自然。人类把自然资源转变为各种文化，社会历史的财富。人类降服并控制了电，迫使它为人类社会的利益服务。人类不仅把各种各样的动植物转移到不同的气候环境，也改变了他生活环境的地貌和气候并使动植物因之而发生转变。 3) 随着社会的发展，人类对大自然的直接依赖越来越少，而间接的依赖却越来越多。我们远古的祖先生活在大自然的威胁及破坏力的恐惧之中，他们常常连基本的生活物资都无法获取。然而，尽管工具不甚完备，他们却能同心协力，顽强工作，并总是有所收获。在与人类的相互作用中，大自然也发生了改变。森林被破坏了，耕地面积增加了。大自然及其威力被看成是和人类敌对的东西。譬如，森林被认为是野性的和令人恐惧的，因此人类便想方设法使其面积缩小。这一切都是打着“文明”的旗号进行的，所谓“文明”，就是人类在哪里建立家园，耕耘土地，哪里的森林就被砍伐。 4) 然而，随着岁月的流逝，人类越来越关注的是在何处得到和如何得到生产所需的不可替代的自然资源的问题。科学与人类改变大自然的实践活动已经使人类意识到了工业在改变地球的进程中对地质产生的重大影响。 5) 目前，人与自然以及自然与社会整体之间过去存在的动态平衡，已呈现崩溃的迹象。生物圈中所谓可替代资源的问题变得极为尖锐。人类和社会的需求，即便是简单得像淡水一样的物质，也变得越来越难以满足。清除工业废物的问题也变得日益复杂。 6) 现代技术的特征是生产和使用日益丰富的人工合成产品。人们生产成千上万的人工合成材料。人们越来越多地用尼龙和其他人造纤维把自己从头到脚地包裹起来，这些绚丽的织物显然对他们无益。年轻人或许很少注意到这一点，他们更关注的是外表，而不是健康。但是上了年岁之后，他们就会感受到这种有害的影响。 7) 久而久之，这些合成物质转变成废弃物，那些原本毒性不大的物质在自然循环中变为极其有害的物质。自然科学家和哲学家如今都在问自己这样一个问题：人类对生物圈的破坏难道是无法避免的吗？

新世纪大学英语第二版综合教程1 课文翻译及答案Unit1

优等生的秘诀 1 一位研究教育的老师针对成绩优异的学生做过重点研究，发现最聪明的学生不见得总能得高分。根据这位教授、其他教育专家以及优等生们自己的观点，懂得如何充分发挥自己的潜能对于学生来说更为重要。 2 在班上名列前茅的学生之所以学习优秀，是因为他们掌握了几个基本原则。首先，优等生知道如何决定轻重缓急。他们从来不会为了打电话、看电视或者吃零食而牺牲学习时间。换言之，学习总是摆在娱乐之前。另外，优等生们总是注意随时随地学习。有位成绩优异的学生同时也是优秀的运动员，每天利用户外训练时间背生物学术语。而另一位学生则利用每天早上刷牙时间记一个新单词。所有受访的学生无一例外都认为，在什么时间学习完全是个人偏好问题。有些人在夜深人静时学习效果最好，有些人则喜欢趁着自己还能清晰地记得上课所讲的内容，一放学回家就开始学习。尽管如此，所有优等生都一致认为，如果想任何时候都表现优秀，一个主要的因素就是要持之以恒。 3 学生还必须学会有条理。举个例子，有一位优等生在学校乐队、田径队、橄榄球协会和辩论小组里都很活跃。他透露，他之所以把东西放得井井有条是因为他浪费不起到处找东西的时间。还有一位学生喜欢把当天的笔记马上整理出来并放进用不同颜色标记的文件夹里，以便临近考试时能随时用来复习。优等生们提倡的另一个技巧是有效的阅读，其中包括快速阅读，提高记忆能力以及主动提出问题以便充分理解作者的意思。 4 对于学生们来说，合理安排时间也同样重要。他们必须懂得如何根据每天的时间表和学习能力来安排做作业和项目的速度，不至于让手头的工作压得喘不过气。能制定时间表不仅让学生能够腾出更多时间来复习和完善功课，而且还能防止他们拖拖拉拉。成绩优异的学生认为，他们成功的一大秘诀就是上课时做好笔记，供复习时使用。有个学生透露，她把从课文上摘抄的内容记在笔记本的一边，把课堂笔记写在另一边。这样，就可同时复习到两方面的内容。她还透露，她不会浪费下课铃响前的几分钟跟朋友交头接耳，准备随时冲出教室。相反，她会利用这几分钟用两三句话概括那节课的要点，然后在下次上课前浏览这些笔记，加深印象。 5 老师们提倡的致胜秘诀是尽力让自己的作业整洁。有位老师说，学生交上整洁作业就已向高分迈进了一步。在课堂上大胆发言和提问也同样重要，这或许是学生澄清疑问的最好办法。课堂参与还能反映一个学生的求知欲。有个学生概括得好，“好成绩来自透彻的理解”。