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综合英语教程五beauty英汉翻译

Beauty

论美

—苏珊·桑塔格

For the Greeks, beauty was a virtue: a kind of excellence. Persons then were assumed to be what we now have to call whole person. If it did occur to the Greeks to distinguish between a person’s “inside” and “outside”, they still expected that inner beauty would be matched by beauty of the other kind. The well-born young Athenians who gathered around Socrates (苏格拉底) found it quite paradoxical （自相矛盾的）that their hero was so intelligent, so brave, so honorable, so seductive ---- and so ugly. One of Socrates’ main pedagogical （教导的）acts was to be ugly ---- and teach those innocent, no doubt splendid-looking disciples of his how full of paradoxes life really was.

在古希腊人看来，美是一种德性：一种优秀品质。那个时代的人大概就是我们如今不得不称之为完人的人，尽管称之为完人仍让我们觉得有些辞不达意，还带着些许嫉妒。要是古希腊人确实想到过要把一个人的“内在”与“外在”区分开来，那么他们还是认为内在美应该与外在美相匹配。那些聚集在苏格拉底周围的雅典富家子弟就发现，实在自相矛盾的是，他们心目中这位英雄如此聪颖、如此勇敢、如此正直可敬的、如此富有魅力—又是如此丑陋。自身的长相丑陋也是苏格拉底的现身说法之一：他要教导这些相貌出众却不谙世事的弟子们，生活确实充满了矛盾。

他们也许充耳不闻苏格拉底的教训。我们则不然。几千年之后，我们更是小心翼翼地看待美的魅力。我们不仅轻易地把“内在”和“外在”割裂开来，而且发现一个人既相貌美丽，又德才兼备时，我们会觉得难以置信。

主要是由于基督教的影响，美才被剥夺了它在关于人的优秀品质的古典理想中的中心位置。基督教把优秀的概念限制于道德上的美德，这样便把美束之高阁—视之为一种异化的、无常的、浅薄的魅力。于是美之声誉不断下降。将近两个世纪中，人们已经约定俗成把美归之于两性中的一个性别：无论多么美丽，这个性别总是第二性。把美和妇女相联系，结果使得美在道德上更容易受到批判和攻击。

我们英语中常说，一个美丽的女子。但是却说一个英俊的男人。“英俊”是“美丽”的阳性等义词，也意味着拒绝“美丽”这个恭维字眼，因为这个字眼已经由于专用于女子而带上了贬义色彩。在法语和意大利语中，可以说一个男人“美丽”，这表明天主教国家仍然保留着异教徒对美的崇拜的绪余，而不同于演化为新教的基督教影响下的那些国家。不过要说存在区别的话，那也只是程度问题。在每个现代国家里，不论是基督教国家还是基督教衰落后的国家，妇女都是美的性别—这对妇女以及美这个概念都为害不浅。

人们认为，被称为美丽是点明女性性格上和关注问题方面本质的东西。（这

在男性恰恰相反—他们的本质是要显得强壮，或有效力，或有能力。）不必经历先进的男女平等意识的阵痛，便能认识到，教会妇女把自己和美联系起来，这就是助长自恋倾向，加深依赖性和不成熟状态。人人（女人和男人）都明白这个道理。因为是“人人”，即整个社会，都已经把身为女性与关心自己的相貌等同视之。（这和具有男子气概正好相反，人们把具有男子气概与关心自己的身份和作为等同视之，即使谈得上关心自己的相貌，也只是次要的。）由于存在这些老一套看法，美至多享有毁誉参半的名声也就不足为怪了。

当然爱美之心无可厚非，错误的是把美或对美的追求变成了一种负担和桎梏。多数妇女所接受的女性的理想化的形象使得她们对于真实的自我产生了不必要的自卑。美之理想是以一种自我压抑的形式而施加于人的。妇女学会分开来看待其躯体，各个部位分别评价。胸、足、臀、腰线、颈项、眼睛、鼻子、肤色、头发等等—各个部位要轮流经受一种焦躁不安、往往是绝望的端量。即使某些部位通过合格，总是发现有一些不如人意。不达到完美便誓不罢休。

在男人身上，一表人才在于整体，是一眼看出的。不必先量身体的不同部位再去确定，无人鼓励一个男子去剖析他的外表，五官依次论定。至于完美，那是被认为不足道的—几乎没有男子汉气概。确实，在理想的美貌男子身上，有一点儿不够完美或瑕疵则被视为是肯定可取的。据一位声称是罗伯特·雷德福的影迷的影评家（女性）说，多亏一边脸颊上那几颗肉色的痣才使雷德福没有变成纯粹是个“小白脸”。试想一下，这种评判标准意味着多少对于女性以及对美的蔑视。

“美带来莫大的好处，”科克托如是说。可以肯定，美是力量的一种形式。理应如此。可悲的是，它是鼓励多数女性去追求的力量的唯一形式。这种力量总被设想成与男性有关；它不是作为的力量，而是吸引的力量。它是一种否定自身的力量。因为这种力量是无法自由选择的—至少女性不能—或者说要摒弃这种力量时不可能不受到社会的谴责。

就一个女性而言，精心打扮绝非一种愉悦。这也是一份责任。这是她的工作。如果一个妇女做了切实的工作—即使在政治、法律、医学、商业或是别的什么领域，她已经攀登到了一个领导位置—那么她也总是迫于压力，要承认她还在力求使自己看上去吸引人。只要她还在尽力追求女性美，她就招致怀疑，怀疑她是否真正有能力做到客观、专业、有权威性、考虑周密。如果做到了，妇女受到诅咒。如果做不到，还是受到诅咒。

在所谓“内在”与所谓“外在”之间一分为二，这样看待人是危险的，要找寻证据，最重要的莫过于那种有关女性所受压迫的无休止的悲喜故事。先是说明女性是注重外表的人，继而因为“肤浅”而贬低她们（或者发现她们值得钦慕），这是何等简单！这是一个赤裸裸的陷阱，它害人的时间也太长了。但要逃出这个陷阱，妇女们就必须同美所包含的优秀品质和特权保持一定的批判距离，要有相当的距离才能看出，美本身已经大受限制，为的是支撑“女性气质”这个神话。应该有一种办法把美从女性身上解救出来—而且也是为了她们。

They may have resisted Socrates’ lesson. We do not. Several thousand years later, we are more wary of the enchantments of beauty. We not only split off ---- with the greatest facility ---- the “inside” (character, intellect) from the “outside” (looks); but

we are actually surprised when someone who is beautiful is also intelligent, talented,

good.

It was principally the influence of Christianity that deprived beauty of the central

place it had in classical ideals of human excellence. By limiting excellence to moral

virtue only, Christianity set beauty adrift ---- as an alienated, arbitrary, superficial

enchantment. And beauty has continued to lose prestige. For close to two centuries it

has become a convention to attribute beauty to only one of the two sexes: the sex

which, however Fair （美丽）, is always Second. Associating beauty with women has

put beauty even further on the defensive, morally.

A beautiful woman, we say in English. But a handsome man. “Handsome” is the

masculine equivalent of ---- and refusal of ---- a compliment which has accumulated

certain demeaning overtones （弦外之音）, by being reserved for women only. In

every modern country, women are the beautiful sex ---- to the detriment of the notion

of beauty as well as of women.

To be called beautiful is thought to name something essential to women’s

character and concerns. (In contrast to men ---- whose essence is to be strong, or

effective, or competent.) It does not take someone in the throes of advanced feminist

awareness to perceive that the way women are taught to be involved with beauty

encourages narcissism （自恋）, reinforces dependence and immaturity. Everybody

(women and men) knows that. For it is “everybody”, a whole society, that has

identified being feminine with caring about how one looks. (In contrast to being

masculine ---- which is identified with caring about what one is and does and only

secondarily, if at all, about how one looks.) Given these stereotypes, it is no wonder

that beauty enjoys, at best, a rather mixed reputation.

人们认为，被称为美丽是点明女性性格上和关注问题方面本质的东西。（这在男性恰恰相反—他们的本质是要显得强壮，或有效力，或有能力。）不必经历先进的男女平等意识的阵痛，便能认识到，教会妇女把自己和美联系起来，这就是助长自恋倾向，加深依赖性和不成熟状态。人人（女人和男人）都明白这个道理。因为是“人人”，即整个社会，都已经把身为女性与关心自己的相貌等同视之。（这和具有男子气概正好相反，人们把具有男子气概与关心自己的身份和作为等同视之，即使谈得上关心自己的相貌，也只是次要的。）由于存在这些老一套看法，美至多享有毁誉参半的名声也就不足为怪了。

It is not, of course, the desire to be beautiful that is wrong but the obligation to

be ---- or to try. What is accepted by most women as a flattering idealization of their

sex is a way of making women feel inferior to what they actually are ---- or normally

grow to be. For the ideal of beauty is administered as a form of self-oppression.

Women are taught to see their bodies in parts, and to evaluate each part separately.

Breasts, feet, hips, waistline, neck, eyes, nose, complexion, hair, and so on ---- each in

turn is submitted to an anxious, fretful, often despairing scrutiny. Even if some pass

muster, some will always be found wanting. Nothing less than perfection will do.

In men, good looks is a whole, something taken in at a glance. It does not need to be confirmed by giving measurements of different regions of the body, nobody encourages a man to dissect （剖析）his appearance, feature by feature. As for

perfection, that is considered trivial ---- almost unmanly. Indeed, in the ideally good-looking man a small imperfection or blemish is considered positively desirable. According to one movie critic (a woman) who is a declared Robert Redford fan, it is having that cluster of skin-colored moles （肉色的痣）on one cheek that saves Redford from being merely a “pretty face”. Think of the depreciation of women ---- as well as of beauty ---- that is implied in that judgment.

To be sure, beauty is a form of power. And deservedly so. What is lamentable is that it is the only form of power that most women are encouraged to seek. This power is always conceived in relation to men; it is not the power to do but the power to attract. It is a power that negates itself. For this power is not one that can be chosen freely ---- at least, not by women ---- or renounced without social censure.

To preen （精心打扮）, for a woman, can never be just a pleasure. It is also a duty. It is her work. If a woman does real work ---- and even if she has clambered up to a leading position in politics, law, medicine, business, or whatever ---- she is always under pressure to confess that she still works at being attractive. But in so far as she is keeping up as one of the Fair Sex she brings under suspicion her very capacity to be objective, professional, authoritative, thoughtful. Damned if they do women are. And damned if they don’t.

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综合英语三课文翻译

Unit 1 Changes in the Way We Live 在美国，不少人对乡村生活怀有浪漫的情感。许多居住在城镇的人梦想着自己办个农场，梦想着靠土地为生。很少有人真去把梦想变为现实。或许这也没有什么不好，因为，正如吉姆·多尔蒂当初开始其写作和农场经营双重生涯时所体验到的那样，农耕生活远非轻松自在。但他写道，自己并不后悔，对自己作出的改变生活方式的决定仍热情不减。 Mr. Doherty Builds His Dream Life Jim Doherty 有两件事是我一直想做的――写作与务农。如今我同时做着这两件事。作为作家，我和E·B·怀特不属同一等级，作为农场主，我和乡邻也不是同一类人，不过我应付得还行。在城市以及郊区历经多年的怅惘失望之后，我和妻子桑迪终于在这里的乡村寻觅到心灵的满足。这是一种自力更生的生活。我们食用的果蔬几乎都是自己种的。自家饲养的鸡提供鸡蛋，每星期还能剩余几十个出售。自家养殖的蜜蜂提供蜂蜜，我们还自己动手砍柴，足可供过冬取暖之用。这也是一种令人满足的生活。夏日里我们在河上荡舟，在林子里野餐，骑着自行车长时间漫游。冬日里我们滑雪溜冰。我们为落日的余辉而激动。我们爱闻大地回暖的气息，爱听牛群哞叫。我们守着看鹰儿飞过上空，看玉米田间鹿群嬉跃。但如此美妙的生活有时会变得相当艰苦。就在三个月前，气温降

到华氏零下30度，我们辛苦劳作了整整两天，用一个雪橇沿着河边拖运木柴。再过三个月，气温会升到95度，我们就要给玉米松土，在草莓地除草，还要宰杀家禽。前一阵子我和桑迪不得不翻修后屋顶。过些时候，四个孩子中的两个小的，16岁的吉米和13岁的埃米莉，会帮着我一起把拖了很久没修的室外厕所修葺一下，那是专为室外干活修建的。这个月晚些时候，我们要给果树喷洒药水，要油漆谷仓，要给菜园播种，要赶在新的小鸡运到之前清扫鸡舍。在这些活计之间，我每周要抽空花五、六十个小时，不是打字撰文，就是为作为自由撰稿人投给报刊的文章进行采访。桑迪则有她自己繁忙的工作日程。除了日常的家务，她还照管菜园和蜂房，烘烤面包，将食品装罐、冷藏，开车送孩子学音乐，和他们一起练习，自己还要上风琴课，为我做些研究工作并打字，自己有时也写写文章，还要侍弄花圃，堆摞木柴、运送鸡蛋。正如老话说的那样，在这种情形之下，坏人不得闲――贤德之人也歇不了。我们谁也不会忘记第一年的冬天。从12月一直到3月底，我们都被深达5英尺的积雪困着。暴风雪肆虐，一场接着一场，积雪厚厚地覆盖着屋子和谷仓，而室内，我们用自己砍伐的木柴烧火取暖，吃着自家种植的苹果，温馨快乐每一分钟。开春后，有过两次泛滥。一次是河水外溢，我们不少田地被淹了几个星期。接着一次是生长季节到了，一波又一波的农产品潮涌而来，弄得我们应接不暇。我们的冰箱里塞满了樱桃、蓝莓、草莓、芦笋、豌豆、青豆和玉米。接着我们存放食品罐的架子上、柜橱里也开始堆

研究生学术综合英语课文翻译

Unit1如何发表演说斯蒂芬·卢卡斯 1.在人类创造的万物中，语言可能是最卓越的一项创造。通过语言，我们可以分享经验、阐明价值观念、交流思想、传播知识、传承文化。确实，语言对于思想本身至关重要。和流行的信仰不同的是：语言并不是简单地反映事实，而是通过对事件意义的思考来帮助人们感悟现实。 2.优秀的演说者尊重语言并懂得如何驾驭语言。语言是演说者展示才能的工具，对于他们来说，如同其他职业的工具一样,语言也有特殊的功用。作为一名演说者，你应该意识到话语的意义，并懂得如何准确无误地使用语言，使其表达清楚，趣味横生，恰如其分。 3.如同数字对于会计的重要性一样，准确地使用语言对于演说者至关重要。在没有确切知道一个词语的意思之前，千万不要盲目使用。碰到没有把握的词语，一定要查词典追根究底。当你准备演讲之前，一定要不断地问自己：“我究竟想说些什么？我究竟想表达什么样的意思？”因此，对于一篇演讲稿的用词来说，必须准确无误。 4.语言表达清楚无误，听众就能很快抓住你的意思。鉴于此，演说者应该使用那些对于大多数人来说非常熟悉的词语，这些词语不需要任何专业背景就能够理解；演说者应该使用那些表达具体而不是相对抽象的词语；并且千万不要乱堆砌辞藻，哗众取宠。 5.准确生动地使用语言能够使你的演说贴近生活。有一种方法可以使你的语言更加生动形象，那就是通过展开联想或创造语言图示。通过使用表达具体的词语、明喻或者暗喻等手法可以展开想象。明喻是对事物不同之处的比较，不过有些是相同的：它们总是包含“像……一样”或者“如同……一样”这样的连词。暗喻是一种隐性的比喻，它能够把两个形式不同但是有一些相通之处的事物联系在一起，暗喻不包含“像……一样”或者“如同……一样”这样的连词。 6.另一种让你的演说生动形象的方法是注重语言的节奏感。有四种修辞格可以让你的语言富有节奏感：排比、重复、头韵和对比。排比是将一组或一系列具有相似结构的词语、短语或者句子排列在一起；重复是在一系列短句或者长句的开头或者结尾使用相同的一句话或者一组词语；头韵是指邻近或者相邻的几个句子中的首个词语的辅音字母相同；对比是将一些意思相反的词语或者句子并列在一起，通常使用排比结构。 7.恰当地使用语言是指语言的运用要符合特定的场合、特定的观众和特定的主题。同时，恰当地使用语言还意味着演说者要有自己的语言风格，而不是模仿他人的口吻。如果演说者的语言在各个方面都能够做到恰如其分，那么这篇演说成功的机率就会大大提高。 8.优秀的演说并不是空穴来风、缺乏论据的决断。演说者必须找到强有力的论据来支持其观点。实际上，熟练地使用论据经常是区别一篇优秀演说词和一篇空洞演说词的关键所在。一般来说，通常有三种论据材料：事例、统计数据和证词。 9.在演说过程中，你可以使用一些简明扼要的例子——比如过去发生的一个很具体的事件——有时候，你可以罗列好几个简明的例子，借此增强听众的印象。扩展性的例子——描述、

综合英语教程五beauty英 汉翻译