1、新編英語教程8的部分筆記整理。The new scienceThe great chariot of society, which for so long had run down the gentle slope of tradition, now found itself powered by an internal combustion engine. Transactions and gain provided a new and startling motive force.What forces could have been sufficiently powerful to sm

2、ash a comfortable and established world and institute in its place this new society. There was no single massive cause . It was not great events, single adventures, individual laws, or charming personalities which brought about the economic revolution. It was a process of internal growth.First, ther

3、e was the gradual emergence of national political spirit in Europe. Under the blows of peasant wars and kingly conquest, the isolated existence of early feudalism gave way to centralized monarchies. A second great current of change was to be found in the slow decay of the religious spirit under the

4、impact of the skeptical, inquiring, humanist views of the Italian Renaissance. Still another deep current lies in the slow social changes that eventually rendered the market system possible. In the course of this change, power naturally began to gravitate into the hands of those who understood money

5、 matters-the merchants-and away from the disdainful nobility,who did not. 在這個(gè)變化之中，權(quán)利便自然而然地從那些鄙視財(cái)迷的高尚者的手中轉(zhuǎn)入那些懂得經(jīng)營(yíng)錢財(cái)?shù)纳倘说氖种小he American Dilemma翻譯About seven years ago, I accepted an invitation to participate in a seminar on the ethical and moral problems of American society that was sponsored by the A

6、spen Institute in Colorado. Among the other invited guests were business executives, college presidents, judges, government officials, managing editors, professors and theologians.大概七年前，我應(yīng)邀參加一個(gè)由科羅拉多阿斯彭研究所（Aspen Institute）贊助的研討會(huì)，探討有關(guān)美國社會(huì)道德倫理問題。出席會(huì)議的還有企業(yè)家、大學(xué)校長(zhǎng)、法官、政客、執(zhí)行編輯、教授和神學(xué)家。Although there was no c

7、onflict or controversy in the discussions, one of the largest presentations has had a profound, almost obsessive, impact upon my thoughts about the character and quality of American life1雖然本次討論中無意見沖突和爭(zhēng)議，但較為重要的幾個(gè)發(fā)言中有一個(gè)讓我印象深刻，它甚至強(qiáng)烈地影響了我對(duì)美國生活特性和質(zhì)量的看法。In a rather quiet voice, a recently retired vice-pre

8、sident of one of the largest corporations in America told the group that one of the persistent problems faced by his office was how to keep the accounting records of the corporation in such a way that they would be accurate and would also obscure the fact that regular operating expenses were payoffs

9、 to municipal official to expedite the installation of new construction in the large cities throughout the United States. 2 Casually, this participant cited this as another example of a prevailing functional immorality with which big business had to come to terms.一個(gè)剛從美國的一個(gè)大公司退休的副總經(jīng)理，平靜地告訴了我們一個(gè)他們公司正面

10、臨著的問題：如何記錄公司的運(yùn)營(yíng)歷程才能保證記錄準(zhǔn)確并且能夠掩蓋這樣的事實(shí)正常的運(yùn)營(yíng)耗費(fèi)其實(shí)是市政官員用在美國大城市的構(gòu)建中的資費(fèi)。When none of the other participants raised a question about the ethical implication of this practice, I eventually asked why this powerful corporation did not bring this matter to local and Federal law-enforcement officials. My colleag

11、ues clearly considered my question nave. They reacted to my persistent questions as if I were an unrealistic child who did not understand the economic and political rules of the great American game.當(dāng)其他參會(huì)者都沒有對(duì)這個(gè)倫理內(nèi)涵的運(yùn)用提出質(zhì)疑時(shí)，我最后問了一個(gè)問題：為什么這個(gè)強(qiáng)大的公司沒有將這樣的問題上報(bào)給當(dāng)?shù)鼗蛘呗?lián)邦的法律執(zhí)行官？很顯然，同事認(rèn)為我很天真。我堅(jiān)持打破砂鍋問到底，而他們則好像在看一

12、個(gè)對(duì)美國游戲在經(jīng)濟(jì)社會(huì)上的影響毫無知情而充滿幻想的孩子。Now I was shocked not only by the disclosure but equally shocked at the fact that my fellow seminar participants were not shocked. They thought themselves realistic in not permitting an academic discussion of ethical and moral values to be confused by “minor” specific exa

13、mples of generally accepted institutionalized immorality.3讓我感到吃驚的不僅是這個(gè)問題的暴露，還有各參會(huì)者對(duì)此不表示驚詫這一事實(shí)。他們認(rèn)為自己是現(xiàn)實(shí)的，沒有允許這次關(guān)于道德倫理價(jià)值觀的學(xué)術(shù)論壇被誤認(rèn)為是被公認(rèn)的不道德風(fēng)氣的一個(gè)具體實(shí)例。？What is the basic systemic problem-the fundamental problem of perspective, value and character -that seems to be inherent in the chronic crises plaguing

14、 American society？Obviously the answer to this question is not to be found in deprivation and poverty of resources.視角、價(jià)值觀和特性的最為基本的問題出在哪里？這個(gè)內(nèi)在且積累已久的問題困擾著整個(gè)美國社會(huì)。When dishonesty appears to work, its difficult to argue persuasively for honesty.當(dāng)“不誠實(shí)”出現(xiàn)在工作里的時(shí)候，我們就很難去為“誠實(shí)”做有力的辯護(hù)。Many American under the ba

15、nner of democratic egalitarianism will argue and insist upon their right to keep less desirable, “l(fā)ess equal,” Americium out of their communities and schools.很多美國人打著“民主平均主義”的旗號(hào)，堅(jiān)持將一些較為“無用、低等”的美國人擋在自己的社區(qū)和校門外。They also seem to have the courage to risk the repeated expressions of their concern and ther

16、eby serve as a gnawing and irritating conscience to those who have attained success. In the final analysis only these individuals provide the hope for that ultimate type of realism that is defined by the capacity of a society to survive rather than to be destroyed eventually on the altar of human ba

17、rbarity.他們貌似很有勇氣去冒險(xiǎn)表達(dá)自己的憂慮。從而讓那些已經(jīng)獲得成功的人受此折磨且良心不安。歸根結(jié)底，只有這樣的人才能為最根本的現(xiàn)實(shí)帶來希望。這個(gè)真正的現(xiàn)實(shí)是指社會(huì)有能力繼續(xù)生存，而不會(huì)最終被摧毀于人類的野蠻之手。I have here in my hand 翻譯There seemed no stopping . He boasted: “McCarthyism is Americanism with its sleeve rolled.” He gloried in being himself: the poor kid from the wrong side of the tra

18、cks who had fought his way up,who was going to teach the snobs a thing or two. “McCarthyism, ”wrote critic Peter Viereck, “is the revenge of the noses that for 20 years of fancy parties were pressed against the outside window pane. ” The Wisconsin Senator had tapped into one of the universal recurri

19、ng themes in American life: the antagonism between the uppity, dudish, big-city smart alecks and the rough and ready independent, true-blue Americans from the backwoods. “its not the less fortunate. who have been selling this nation out,” he cried, “but rather those who have had all the benefitsthe

20、finest homes.the finest college educations, and the finest jobs in government. The bright young men who are born with silver spoons in their mouths are the worst.”麥卡錫似乎已無人能擋。他自夸道：“麥卡錫主義支持并忠孝于美國主義。”他感到十分自豪，因?yàn)樽约簭囊粋€(gè)出生卑微的小孩一路奮斗，變成現(xiàn)在要去指點(diǎn)勢(shì)力小人的自己。批評(píng)家皮特菲爾艾克（Peter Viereck）寫道：“麥卡錫主義其實(shí)是那些被民主政黨拒之門外20年的人所采取的報(bào)復(fù)行為

21、。”這個(gè)威斯康星州的議員借用了美國人生活的一個(gè)普遍而循環(huán)的主題，即自負(fù)、紈绔且自作聰明的城市人與簡(jiǎn)單、敏捷、獨(dú)立而忠誠的美國鄉(xiāng)下人之間的對(duì)抗。與出賣國家的人一樣僥幸的是那些坐享其成的人，他們享盡最好的住房、高等教育和政府最好職位的利益。出身富貴的年輕人是最可恨的賣國賊。There were not many such cases. But there were enough to lend a semblance of reasonableness to the growing Red Scare.事實(shí)上并無這么多案件。但已足夠?yàn)槿找鎵汛蟮摹凹t色恐懼”提供一個(gè)看似合理的理由。Perhaps w

22、e should examine the background of the men who have done the planning, and let the American people decide whetherweve lost because of stumbling ,fumbling idiocy,or because they planned it that way.”或許我們應(yīng)該查清這些計(jì)劃者的背景，讓美國人民來判斷：美國之所以輸是因?yàn)槊绹酥е嵛彳P躇不前，且很愚昧，還是美國人故意這么做的。This was McCathyism, the exploitation

23、of a nations fears ,a brutal attack on Americans with divergent views, and it became an overriding fact of American life.這就是麥卡錫主義：利用民族的恐懼，用多樣化的觀點(diǎn)殘忍地沖擊美國人的生活。而這也成了美國生活的一個(gè)最為重要的事實(shí)。McCathys first three years in the Senate marked him as simply another ambitious young legislatorsomewhat prone to use the k

24、nee and the elbow ,but always with a smile a wisecrack,the friendly and open look of the American boy playing the get-ahead game, certain everyone understood he meant nothing personal.在參議院的前三年，麥卡錫僅僅是又一個(gè)充滿抱負(fù)的年輕立法者雖然喜歡拳腳相向讓他人知難而退，但總是面帶微笑，說著俏皮話，看似友好而開明，如同美國男孩打贏了牌一樣。當(dāng)時(shí)每個(gè)人都認(rèn)為他不成氣候。It was at the moment th

25、at Joseph McCathy stepped forward, claiming the had the names of live Reds, busy undermining the government now.= at this mement, JMC stepped forward and said he had the names of people who were involved with RED SCARE and now attacking the government.It kept him busy but it didnt seem to be getting

26、 him anywhere.= though he kept busy with the murder investigation, he didnt get any benefit or promotion from it.Then in Wheeling that February evening as the 50s began, Joe finally caught hold of a star and started his meteoric climb.=on the evening in February in 1950s in Wheeling, Joe finally too

27、k advantege of the situation to rise rapidly though it last for a short time.As of that moment, the Senator seemed to have the whole country in his pocket.= at that moment, the Senator seemed to have the entire control of the country.Night walker 翻譯My first victim was a womanwhite, welldressed, prob

28、abaly in her early twenties. I came upon her late one evening on a deserted street in Hyde Park, a relatively affluent neighborhood in an otherwise mean, impoverished section of Chicago.我的第一個(gè)受害者是個(gè)婦女白種人，穿著華麗，大概20出頭。一個(gè)深夜，在海德公園的一條荒涼街上，我與她邂逅。這是芝加哥的貧困區(qū)，但從某一定角度上看這里相對(duì)而言是比較富有的片區(qū)了。當(dāng)我朝著她的那條大道走去時(shí)，我們之間其實(shí)是有一段？的距

29、離的。不過她不以為然。她不安地回頭看了一下。在她看來，背后這個(gè)身高六尺，胡子2寸長(zhǎng)，頭發(fā)蓬亂，雙手插在肥胖軍裝的口袋里，充滿稚氣的黑人就像一個(gè)毒瘤近在咫尺。回頭粗略看了幾次后，她加快了速度，急切地跑了起來，幾分鐘后消失在十字路口了。這是十幾年前的事情了。當(dāng)時(shí)我22歲，是個(gè)剛到芝加哥大學(xué)報(bào)到的新生。那婦女受到驚嚇后的腳步聲不斷在我耳邊回響，讓我第一次意識(shí)到自己繼承了一個(gè)難以改變的遺傳因子我富有將公共空間扭曲的能力。Its clear that she thought herself the quarry of a mugger, a rapist, or worse.顯然，她以為自己成了搶劫者、

30、強(qiáng)奸犯甚至更可惡的人的追逐目標(biāo)。失眠了一段日子，我？It also made it clear that I was indistinguishable from the muggers who occasionally seeped into the area from the surrounding ghetto.顯然，我和那些偶然從貧民窟涌入城市的搶劫者沒什么區(qū)別。It is, after all, only manly to embrace the power to frighten and intimidate.畢竟，有能力恐嚇和威脅他人的人才稱得上是男人。As a boy, I s

31、aw countless tough guys locked away, I have since buried several ,too.小時(shí)候我看到數(shù)不清的暴徒遭到逮捕，自那后，我就收斂了。I had no way of proving who I was, I could noly move briskly toward the company of someone who knew me.我無法證明我的身份。能做的只有快速找到一個(gè)有認(rèn)識(shí)我的人在的公司。Violence as an American tradition 翻譯Self knowledge is the indispensa

32、ble prelude to self-control;and self-knowledge ,for a nation as well as for an individual, begins with history. We like to think of ourselves as a peaceful tolerant, benign people who have always lived under a government of laws and not of men.自我認(rèn)識(shí)是自律必不可少的前提；一個(gè)國家或者一個(gè)人的自我認(rèn)識(shí)都源自歷史。我們傾向于把自己視為長(zhǎng)期生活在法治國家而非

33、人治國家，和平、寬容而仁慈的人。When we refuse to acknowledge the existence of this other strain, we refuse to see our nation as it is.當(dāng)我們拒絕承認(rèn)（暴力）這個(gè)隱患的存在時(shí)，我們也就拒絕了認(rèn)清我們國家的真面目。However much we pretended that Indians and Negroes were subhuman, we really knew that they were Gods children,too.不論我們多么想將印度人和黑人視為低于人類的動(dòng)物，我們其實(shí)知

34、道他們也是上帝的孩子。The evidence that such repression took place in the writing of American history is abundantly provided by American literature.美國文學(xué)中有大量證據(jù)證明這樣的鎮(zhèn)壓在美國歷史上時(shí)有發(fā)生。What white America declined to confront in its explicit portrayal of the past, it could not escape in the dreams and fantasies that und

35、erlie artistic creation.美國白種人拒絕正視的是？Happiness 翻譯No other country in the world has worked the notion of happiness into its Constitution the every source of its national authority, the way the founding fathers of the United States of America chose to do when they linked the pursuit of happiness with l

36、ife and with liberty as a trio of utterly inalienable rights.世界上沒有其他國家像美國這樣將幸福的概念編入國家立法之本的憲法中。美國這些起草憲法的祖先們賦予了公民不可剝奪的生命、自由和幸福三權(quán)。Without question there were different interpretations of what prompts happiness, and what constitutes it. for many devoutly religious people (to this day), a stroke of busin

37、ess success, a marriage that works, the emergence over time of strong, intelligent, well-behaved children who seem able and content with their lot in life are all signs of sorts, evidence of gods favor.毫無疑問，人們對(duì)于什么產(chǎn)生幸福和什么是幸福持著不同的解釋。對(duì)于那些迄今仍舊虔誠的教徒而言，一樁成功的生意， 一段美滿的婚姻，一群堅(jiān)強(qiáng)、聰明能干、品行端正且滿足于現(xiàn)狀的孩子們，都是幸福的跡象，上帝眷

38、顧的跡象。Happiness in Shakespeares time, and later as well, referred to good fortune, good luck, to favorable circumstances visited, somehow, on a particular person who registered such a state of affairs subjectively with a condition of good cheer, pleasurable feeling.莎士比亞期間以及之后，幸福指的是一個(gè)人不知什么原因被財(cái)運(yùn)、好運(yùn)和有利環(huán)

39、境眷顧時(shí)，流露出的振奮和喜悅之情。One was satisfied with ones situation, glad to be in ones given place and time by virtue of how ones life has gone. The emphasis is, put differently, upon fate - an almost external force.人容易滿足于自己的現(xiàn)狀，為自己所過的生活以及即將面對(duì)的特定處境感到高興。要強(qiáng)調(diào)的不同是，他將一個(gè)外在力量加在命運(yùn)上。？To be sure, individuals craved pleasu

40、re, money, power, territory, a certain woman, a certain man - but happiness was not in itself sought.可以確定的是，人們渴望快樂，金錢，權(quán)力，地盤，特定女人和特定男人，但是卻不會(huì)去追尋“幸福”本身。Rather, a persons personal and workday success was noted by that person, and thankfully acknowledged - his or hers by virtue of divine grace, or the st

41、ars and their mysterious doings, or, quite simply, a series of fortuitous events.更確切地說，一個(gè)人總是感激地記錄并肯定自己的個(gè)人成就和成功事業(yè)。認(rèn)為自己是被神眷顧，是被星星神秘地幫忙，或者簡(jiǎn)單地說，是一系列的偶然事故降臨。For those who dont know what to believe (about this life, and our place or purpose on earth), happiness seems something accidental, contingent, or a

42、t best, a feeling for which one has worked hard indeed. but now we are a bit ahead of ourselves, historically: four hundred years ago, there was a sense of awe about happiness - as if it were visited upon some in accordance with the unfathomable workings of an inscrutable universe.對(duì)于那些沒有信仰、不知道為誰生存為何

43、奮斗的人，幸福是偶然的，或充其量只是一種非常努力工作的感覺。 但是現(xiàn)在的我們比過去的我們進(jìn)步：四百年前，我們敬畏幸福，以為是神秘的宇宙發(fā)生了深不可測(cè)的運(yùn)轉(zhuǎn)后降臨在某人身上的一樣，讓人敬畏。it was only in more recent time, as men and woman became more the center of this world (in their own minds, more the makers, the doers, the ones who wield and see the consequences), that happiness became, w

44、ith everything else, a goal, a purpose, or, as those hard working, ambitious rationalists who framed our constitution put it, something for which a pursuit is waged. No longer does happiness happen; happiness is obtained.直到近年來，當(dāng)男人和女人成為世界的中心（在他們自己的心目中，他們更像是制造者，執(zhí)行者，支配和預(yù)見結(jié)果）的時(shí)候，幸福才和其他的事物一樣，成了人類追求的目標(biāo)，生存

45、的目的。又或者，像那些勤奮、有抱負(fù)的理論主義憲法制定者所說的一樣，幸福成了一切“追求”的起源。幸福再也不會(huì)偶然降臨，幸福只有靠人去爭(zhēng)取。Paraphrases:第一單元1. But, from the historical perspective, we are now a little more mature,realistic:four hundred years ago, people regarded happiness with wonderment, thinking that it befell someone as a result of an inexplicable arr

46、angement made by the mysterious universe.2. Happiness in shakespeares time, and even afterwards, was associated with wealth, success and position, which in some way, came upon a certain person, who would express such an occasion in the form of great joy or excitement.3. Happiness is no longer accide

47、ntal,indeed, it becomes an objective to achieve.4. People definitely varied in their opinions as to what has given rise to happiness and what happiness actually means.第二單元1. They were amazed at my being so stubbornly inquisitive over that issue, unable to figure out how i could be so ignorant of wha

48、t was going on about so commonplace a practice in the american economic and political life.2. When immorality prevails, its practically no use talking convincingly about conscience.3. Many americans are always preaching about human equality, but will take a firm stand against the issue of equal righ

49、ts in their communities and schools.4. It seems that they are also brave enough to take the risk in reiterating their worry, which ,consequently, makes them such unforgivable bores to those successful social climbers.5. Ultimately, only these people may hopefully help to create a society that is cha

50、racterized by its moral strength that leads to its continuous existence instead of its moral degradation that ends in tis destruction. 第三單元1. We tend to believe that we are a harmonious impartial and benevolent people, living under approved laws but not by the will of any individual in the governmen

51、t.2. If we ignore this other aspect of the fact, we shall fail to look at our nation from an unbiased perspective.3. No mater how hard we persuaded ourselves to believe that indians and negroes were inferior to us, we ,in actual fact, were quite clear that they ,just like us, were Gods children.4. T

52、he evidence regarding such suppression as recorded in american history is amply supplied in american literary works.5. What the whites refused to encounter in their description of the past was actually recounted in the dreams and fantasies in artistic forms.第四單元1. From the footsteps of that frighten

53、ed woman, i, for the first time ,realized that my being born a black has unfortunately enabled people, at the sight of me, to adjust their distance from me in a most unfriendly manner.2. I was also well aware that i looked exactly like a bad boy who would intrude, from time to time, into the neighbo

54、rhood from a slum nearby.3. To be a man, you must acquire the power to scare and subdue people.4. When i was a boy, i saw many juvenile delinquents taken away by the cops.i have since attended several funerals,too.5. I was not in a position to prove my identity. What i could think of was that i walk

55、 quickly to join someone who could verify who i was.第五單元 1. But such case were sufficient in number to make it seem as if there were justification for the increasing fear of communists.2. Joseph mccarthy thought it was high time that he should come upon the stage, declaring that the held a list of n

56、ames of active communists who were striving to ruin the government now.3. He was kept fully occupied, but he didnt seem to be successful.4. Then in wheeling that february evening at the beginning of the 50s, joe, at last, was fortunate enough to have seized a wonderful chance and ,like a meteor, sta

57、rted to climb up the political ladder.5. From that moment, it seemed that the senator had placed the entire country under his control.第六單元1,what the book tries to tell is that the iks have become an unalterably repulsive people, self-centered, irrational ,inconsiderate and unfeeling, as a result of

58、the disintegration of their traditional culture.2,it should be agreed first of all that human beings are an evil breed. Living in this world all for nothing but their own interests,and they may show some love and sympathy, simply because they were taught to develop such as their habits.3,they never talk except when they make rude demands and impolite refusals.4,they will laugh to see ill luck befall other people.5,the lonely ik, banished