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新世纪大学英语4课文原文

1、Man in the Realm of Nature

Human beings live in the realm of nature. They are constantly surrounded by it and interact with it. Man is constantly aware of the influence of nature in the form of the air he breathes, the water he drinks, and the food he eats. We are connected with nature by "blood" ties and we cannot live outside nature.

Man is not only a dweller in nature, he also transforms it. Humanity converts nature's wealth into the means of the cultural, historical life of society. Man has subdued and disciplined electricity and compelled it to serve the interests of society. Not only has man transferred various species of plants and animals to different climatic conditions, he has also changed the shape and climate of his environment and transformed plants and animals.

As society develops, man tends to become less dependent on nature directly, while indirectly his dependence grows. Our distant ancestors lived in fear of nature's destructive forces. Very often they were unable to obtain the merest daily necessities. However, despite their imperfect tools, they worked together stubbornly, collectively, and were able to attain results. Nature was also changed through interaction with man. Forests were destroyed and the area of farmland increased. Nature with its elemental forces was regarded as something hostile to man. The forest, for example, was something wild and frightening and people tried to force it to retreat. This was all done in the name of civilization, which meant the places where man had made his home, where the earth was cultivated, where the forest had been cut down.

But as time goes on mankind becomes increasingly concerned with the question of where and how to obtain irreplaceable natural resources for the needs of production. Science and man's practical transforming activities have made humanity aware of the enormous geological role played by the industrial transformation of the earth.

At present the previous dynamic balance between man and nature and between nature and society as a whole, has shown ominous signs of breaking down. The problem of the so-called replaceable resources of the biosphere has become particularly acute. It is getting more and more difficult to satisfy the needs of human beings and society even for such a substance, for example, as fresh water. The problem of eliminating industrial waste is also becoming increasingly complex. Modern technology is distinguished by an ever increasing abundance of produced and used synthetic goods. Hundreds of thousands of synthetic materials are being made. People increasingly cover their bodies from head to foot in nylon and other synthetic, glittering fabrics that are obviously not good for them. Young people may hardly feel this, and they pay more attention to appearance than to health. But they become more aware of this harmful influence as they grow older. As time goes on the synthetic output of production turns into waste, and then substances that in their original form were not very toxic are transformed in the cycle of natural processes into aggressive agents. Today both natural scientists and philosophers are asking themselves the question: Is man's destruction of the biosphere inevitable?

The man-nature relation – the crisis of the ecological situation – is a global problem. Its solution lies in rational and wise organization of both production itself and care for Mother Nature, not just by individuals, enterprises or countries, but by all humanity. One of the ways to deal with the crisis situation in the "man-nature" system is to use such resources as solar energy, the power of winds, the riches of the seas and oceans and other, as yet unknown natural forces of the universe.

But to return to our theme, the bitter truth is that those human actions which violate the laws of nature, the harmony of the biosphere, threaten to bring disaster and this disaster may turn out to be universal. How apt then are the words of ancient Oriental wisdom: live closer to nature, my friends, and its eternal laws will protect you!

2、Technology and Happiness

In the 20th century, Americans, Europeans, and East Asians enjoyed material and technological advances that were unimaginable in previous eras. In the United States, for instance, gross domestic product per capita tripled from 1950 to 2000. Life expectancy soared. The boom in productivity after World War II made goods better and cheaper at the same time. Things that were once luxuries, such as jet travel and long-distance phone calls, became necessities. And even though Americans seemed to work extraordinarily hard, their pursuit of entertainment turned media and leisure into multibillion-dollar industries.

By most standards, then, you would have to say that Americans are better off now than they were in the middle of the last century. Oddly, though, if you ask Americans how happy they are, you find that they are no happier than they were in 1946 (which is when formal surveys of happiness started). In fact, the percentage of people who say they are "very happy" has fallen slightly since the early 1970s – even though the income of people born in 1940 has, on average,

increased by 116 percent over the course of their working lives. You can find similar data for most developed countries. The relationship between happiness and technology has been an eternal subject for social critics and philosophers since the advent of the Industrial Revolution. But it's been left largely unexamined by economists and social scientists. The truly groundbreaking work on the relationship between prosperity and well-being was done by the economist Richard Easterlin, who in 1974 wrote a famous paper entitled "Does Economic Growth Improve the Human Lot?" Easterlin showed that when it came to developed countries, there was no real correlation between a nation's income level and its citizens' happiness. Money, Easterlin argued, could not buy happiness – at least not after a certain point. Easterlin showed that though poverty was strongly correlated with misery, once a country was solidly middle-class, getting wealthier did not seem to make its citizens any happier.

This seems to be close to a universal phenomenon. In fact, one of happiness scholars' most important insights is that people adapt very quickly to good news. Take lottery winners for example. One famous study showed that although winners were very, very happy when they won, their extreme excitement quickly evaporated, and after a while their moods and sense of well-being were indistinguishable from what they had been before the victory.

So, too, with technology: no matter how dramatic a new innovation is, no matter how much easier it makes our lives, it is very easy to take it for granted. You can see this principle at work in the world of technology every day, as things that once seemed miraculous soon become common and, worse, when they don't work perfectly. It's hard, it turns out, to keep in mind what things were like before the new technology came along.

Does our fast assimilation of technological progress mean, then, that technology makes no difference? No. It just makes the question of technology's impact, for good or ill, more complicated. Let's start with the downside. There are certain ways in which technology makes life obviously worse. Telemarketing, traffic jams, and identity theft all come to mind. These are all phenomena that make people consciously unhappy. But for the most part, modern critiques of technology have focused not so much on specific, bad technologies as the impact of technology on our human relationships.

Privacy has become increasingly fragile in a world of linked databases. In many workplaces, technologies like keystroke monitoring and full recordings of phone calls make it easier to watch workers. The notion that technology disrupts relationships and fractures community gained mainstream prominence as an attack on television. Some even say that TV is chiefly responsible for the gradual isolation of Americans from each other. Similarly, the harmful effects of the Internet, which supposedly further isolates people from what is often called "the real world".

This broad criticism of technology's impact on relationships is an interesting one and is especially relevant to the question of happiness, because one of the few things we can say for certain is that the more friends and the closer relationships people have, the happier they tend to be.

Today, technological change is so rapid that when you buy something, you do so knowing that in a few months there's going to be a better, faster version of the product, and that you're going to be stuck with the old one. Someone else, in other words, has it better. It's as if disappointment were built into acquisition from the very beginning.

Daily stress, an annoying sense of disappointment, fear that the government knows a lot more about you than you would like it to – these are obviously some of the ways in which technology reduces people's sense of well-being. But the most important impact of technology on people's sense of well-being is in the field of health care. Before the Industrial Revolution, two out of every three Europeans died before the age of 30. Today, life expectancy for women in Western Europe is almost 80 years, and it continues to increase. The point is obvious: the vast majority of people are happy to be alive, and the more time they get on earth, the better off they feel they'll be. But until very recently, life for the vast majority of people was nasty, rough, and short. Technology has changed that, at least for people in the rich world. As much as we should worry about the rising cost of health care and the problem of the uninsured, it's also worth remembering how valuable for our spirits as well as our bodies are the benefits that medical technology has brought us.

On a deeper level, what the technological improvement of our health and our longevity emphasizes is a paradox of any discussion of happiness on a national or a global level: even though people may not be happier, even though they are wealthier and possess more technology, they're still as hungry as ever for more time. It's like that old joke: the food may not be so great, but we want the portions to be as big as possible.

3、The Rainbow of Knowledge

For more than 3/4 of my life – 39 of my 50 years – I've either studied or taught in a school or a college in New York.

You might think, then, that after all this time I'd have some grasp of the situation, that I'd actually know things – that I'd have some positive sense of assurance, of certainty, about knowledge and about life. But I don't. In fact, the more I know, the more I know I don't know.

To say that the more I know, the more I know I don't know is, of course, contradictory. But then, modern physics tells us that reality itself is contradictory. The more scientists look into our physical reality, the more it slips away from them. In a way, the more they learn, the less they know.

Knowledge itself is contradictory. For example, picture your knowledge as a dot, as perhaps the period at the end of this sentence. Notice the tiny circumference of that period, and let that represent the interface of the known with the unknown – in other words, your awareness of what you don't know.

But now imagine that little period growing, its blackness consuming more and more of the page. As it grows, so does its circumference. And if that growing blackness represents knowledge, then as it grows, so does the awareness of what remains unknown. In other words, the more you know, the more you know you don't know.

No doubt you have experienced this yourself in your own personal quests for knowledge. At first, you don't even know a field of learning exists. It's been there all along, of course; you just haven't noticed it before. When I got my first computer in 1988, I walked down to the magazine store, hoping to find something about computing and was amazed at the number of choices. Likewise, when I lucked into an opportunity to teach film analysis, I found myself dazzled at the sheer number of books devoted to the subject.

Let's say you decide to learn about this topic. You buy one of these books, the best and most complete one you can find (or so you think), or perhaps you borrow it from the library. But you quickly find that your reading, rather than answering questions, only creates more of them.

Earlier this year, for example, I not only had no idea that I had any interest at all in the relationship of technology to freedom; I didn't even realize that a connection between them might exist. So I started reading books and became more and more aware of the relationship between technology and freedom. Then, on the one hand, I now know much more about this topic than I did a few short months ago. But on the other hand, all this reading has made me see how little I really know and how much more I need to read and think and write. Once I've finished reading a book, I always feel that I need to read three more to gain a better grasp of the topic. And I think and write at the same time. In fact, it is my writing that has led me into it. We think often that only people who know and who are sure of themselves write. For me, however, it's just the opposite. Writing doesn't close things off – it opens things up.

For a long time, I, as a writer, was paralyzed by this paradox – the more I know, the more I know I don't know. I was very aware of the teaching from Taoism that said "those who know don't speak; those who speak don't know." I wasn't sure I should write at all, and, even if I did, I didn't believe that I was qualified to do it. I always felt I had to know more first. It took me a long time not to let this paradox freeze me and to believe that it was my writing that would qualify my knowledge, and not the other way around. I think of my work not as articles or as columns but as essays – a word from French, meaning "to try". I do not know truth. I only try to find it.

I don't mean, of course, to suggest that we should not learn, or that we should not read and write and think and talk. I do not mean to suggest that we should not try. An infinite quest is not a hopeless one. I only suggest that an understanding will inevitably and doubtlessly lead us away from the force and rigidity of dogmatism and toward the flexibility and freedom of the individual. As Taoism teaches, "the stiff and unbending is the disciple of death. The gentle and yielding is the disciple of life."

We must temper our pride in knowing with the humility of not knowing. The truth, as they say, is out there, but, maybe, like the rainbow, we can never really grasp it, never hold it in our hands and truly know it. We can only, as William James said, "live today by what truth we can get today and be ready to call it falsehood tomorrow."

4、Work, Labor, and Play

So far as I know, Miss Hannah Arendt was the first person to define the essential difference between work and labor. To be happy, a man must feel, firstly, free and, secondly, important. He cannot be really happy if he is compelled by society to do what he does not enjoy doing, or if what he enjoys doing is ignored by society as of no value or importance. In a society where slavery in the strict sense has been abolished, whether what a man does has social value depends on whether he is

paid money to do it, but a laborer today can rightly be called a wage slave. A man is a laborer if the job society offers him is of no interest to himself but he is compelled to take it by the necessity of earning a living and supporting his family.

The opposite to labor is play. When we play a game, we enjoy what we are doing, otherwise we should not play it, but it is a purely private activity; society could not care less whether we play it or not.

Between labor and play stands work. A man is a worker if he is personally interested in the job which society pays him to do; what from the point of view of society is necessary labor is from his own point of view voluntary play. Whether a job is to be classified as labor or work depends, not on the job itself, but on the tastes of the individual who undertakes it. The difference does not, for example, coincide with the difference between a manual and a mental job; a gardener or a cobbler may be a worker, a bank clerk a laborer. Which a man is can be seen from his attitude toward leisure. To a worker, leisure means simply the hours he needs to relax and rest in order to work efficiently. He is therefore more likely to take too little leisure than too much; workers die of heart attacks and forget their wives' birthdays. To the laborer, on the other hand, leisure means freedom from compulsion, so that it is natural for him to imagine that the fewer hours he has to spend laboring, and the more hours he is free to play, the better.

What percentage of the population in a modern technological society are, like myself, in the fortunate position of being workers? At a guess I would say sixteen per cent, and I do not think that figure is likely to get bigger in the future. Technology and the division of labor have done two things: by eliminating in many fields the need for special strength or skill, they have made a very large number of paid occupations which formerly were enjoyable work into boring labor, and by increasing productivity they have reduced the number of necessary laboring hours. It is already possible to imagine a society in which the majority of the population, that is to say, its laborers, will have almost as much leisure as in earlier times was enjoyed by the aristocracy . When one recalls how aristocracies in the past actually behaved, the prospect is not cheerful. Indeed, the problem of dealing with boredom may be even more difficult for such a future mass society than it was for aristocracies. The latter, for example, ritualized their time; there was a season to shoot grouse, a season to spend in town, etc. The masses are more likely to replace an unchanging ritual by fashion which changes as often as possible in the economic interest of certain people. Again, the masses cannot go in for hunting, for very soon there would be no animals left to hunt. For other aristocratic amusements like gambling, dueling, and warfare, it may be only too easy to find equivalents in dangerous driving, drug-taking, and senseless acts of violence. Workers seldom commit acts of violence, because they can put their aggression into their work, be it physical like the work of a smith, or mental like the work of a scientist or an artist. The role of aggression in mental work is aptly expressed by the phrase "getting one's teeth into a problem ".

新世纪大学英语4课后答案

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。

新视野大学英语4第二版课文翻译

Unit 1 Section A 艺术家追求成名，如同狗自逐其尾，一旦追到手，除了继续追逐不知还能做些什么。成功之残酷正在于它常常让那些追逐成功者自寻毁灭。对一名正努力追求成功并刚刚崭露头角的艺术家，其亲朋常常会建议“正经的饭碗不能丢～”他们的担心不无道理。追求出人头地，最乐观地说也困难重重，许多人到最后即使不是穷困潦倒，也是几近精神崩溃。尽管如此，希望赢得追星族追捧和同行赞扬之类的不太纯洁的动机却在激励着他们向前。享受成功的无上光荣，这种诱惑不是能轻易抵挡的。成名者之所以成名，大多是因为发挥了自己在歌唱、舞蹈、绘画或写作等方面的特长，并能形成自己的风格。为了能迅速走红，代理人会极力吹捧他们这种风格。他们青云直上的过程让人看不清楚。他们究竟是怎么成功的，大多数人也都说不上来。尽管如此，艺术家仍然不能闲下来。若表演者、画家或作家感到无聊，他们的作品就难以继续保持以前的吸引力，也就难以保持公众的注意力。公众的热情消磨以后，就会去追捧下一个走红的人。有些艺术家为了不落伍，会对他们的写作、跳舞或唱歌的风格稍加变动，但这将冒极大的失宠的危险。公众对于他们藉以成名的艺术风格以外的任何形式都将不屑一顾。知名作家的文风一眼就能看出来，如田纳西?威廉斯的戏剧、欧内斯特?海明威的情节安排、罗伯特?弗罗斯特或 T.S.艾略特的诗歌等。

同样，像莫奈、雷诺阿、达利这样的画家，希区柯克、费里尼、斯皮尔伯格、陈凯歌或张艺谋这样的电影制作人也是如此。他们鲜明独特的艺术风格标志着与别人不同的艺术形式上的重大变革，这让他们名利双收，但也让他们付出了代价，那就是失去了用其他风格或形式表现自我的自由。名气这盏聚光灯可比热带丛林还要炙热。骗局很快会被揭穿，过多的关注带来的压力会让大多数人难以承受。它让你失去自我。你必须是公众认可的那个你，而不是真实的你或是可能的你。艺人，就像政客一样，必须常常说些违心或连自己都不完全相信的话来取悦听众。一滴名气之水有可能玷污人的心灵这一整口井，因此一个艺术家若能保持真我，会格外让人惊叹。你可能答不上来哪些人没有妥协，却仍然在这场名利的游戏中获胜。一个例子就是爱尔兰著名作家奥斯卡?王尔德，他在社交行为和性行为方面以我行我素而闻名于世。虽然他的行为遭到公众的反对，却依然故我，他也因此付出了惨痛的代价。在一次宴会上，他一位密友的母亲当着他的朋友和崇拜者的面，指责他在性方面影响了她的儿子。他听了她的话以后大为光火，起诉了这个年轻人的母亲，声称她毁了自己的“好”名声。但是，他真该请一个更好的律师。结果是，法官不仅不支持他提出的让这个女人赔偿他名声损失费的请求，反而对他本人进行了罚款。他由于拒交罚款最终还被送进了监狱。更糟糕的是，他再也无法获得更多公众的宠爱。在最糟糕的时候，他发现没有一个人愿意拿自己的名声冒险来替他说话。

新世纪大学英语第三册原文每段翻译U

新世纪大学英语第三册原文每段翻译U UNIT 6：Culture Shock |文化冲击| Kalervo Oberg We might almost call culture shock an occupational disease of people who have been suddenly transplanted abroad. Like most ailments it has its own cause, symptoms, and cure. 1 我们不妨把文化冲击称为突然置身国外的人们所得的职业病。和大部分疾病一样，这种病有其独特的起因、症状和疗法。 Culture shock is precipitated by the anxiety that results from losing all our familiar signs and symbols of social intercourse. These signs or cues include the thousand and one ways in which we orient ourselves to the situations of daily life: when to shake hands and what to say when we meet people, when and how to give tips, how to give orders to servants, how to make purchases, when to accept and when to refuse invitations, when to take statements seriously and when not. These cues which may be words, gestures, facial expressions, customs, or norms are acquired by all of us in the course of growing up and are as much a part of our culture as the language we speak or the beliefs we accept. All of us depend for our peace of mind and our efficiency on hundreds of these cues. 2 文化冲击是因为我们失去熟悉的社会交往标记和符号而产生的焦虑所促成。这些标志或暗示包括我们应付日常生活各种情境时使用的诸多方式方法：与人会面时何时握手、该说些什么；在什么时间、以什么方式付小费；如何吩咐佣人；怎样购物；何时该接受、何时该拒绝他人的邀请；别人说的话，何时该当真，何时不该当真。这些暗示可以是语言、手势、面部表情、风俗习惯或社会行为标准。我们在成长的过程中获得了这些暗示，就像我们的语言和我们所接受的信仰一样，它们已经成为我们文化的一部分。我们所有的人都依赖成百上千个这样的暗示才能拥有宁静的心境，过上高效率的生活。 Now when an individual enters a strange culture, all or most of these familiar cues are removed. He or she is like a fish out of water. No matter how broad-minded you may be, a series of props have been knocked from under you, followed by a feeling of frustration and anxiety. People react to the frustration in much the same way. First they reject the environment which causes the discomfort: a€?The ways of the host country are bad because they make us feel bad.a€? When Americans or other foreigners in a strange land get together to complain about the host country and its people a€”you can be sure they are suffering from culture shock. Another phase of

新世纪大学英语系列教程第版综合教程答案

Unit Two Optimism and Positive Thinking Enhance Your Language Awareness Words in Action ■ Working with Words and Expressions 1. In the box below are some of the words you have learned in this unit. Complete the following sentences with them. Change the form where necessary. ■ Answers: positive startled perspective harden shape address crises curse incredible 10) conversely 11) issue 12) response 13) prior 14) rare 15) accomplish 2. In the box below are some of the expressions you have learned in this unit. Do you understand their meanings? Do you know how to use them in the proper context? Now check for yourself by doing the blank-filling exercise. Change the form where necessary. ■ Answers: get the hang of have lived through makes a difference have no idea concerned with slipped over ran into in reverse mull over ■ I ncreasing Your Word Power 1. D ecide whether “do ”, “make ”or “take ”is needed to complete each of the following sentences. Change the verb form where necessary. ■ A nswers: does make take do make Take done taken making ))))))))) ))))))))) ))))))))) 10) took

新视野大学英语第四册课文原文

1A An artist who seeks fame is like a dog chasing his own tail who, when he captures it, does not know what else to do but to continue chasing it. The cruelty of success is that it often leads those who seek such success to participate in their own destruction. "Don't quit your day job!" is advice frequently given by understandably pessimistic family members and friends to a budding artist who is trying hard to succeed. The conquest of fame is difficult at best, and many end up emotionally if not financially bankrupt. Still, impure motives such as the desire for worshipping fans and praise from peers may spur the artist on. The lure of drowning in fame's imperial glory is not easily resisted. Those who gain fame most often gain it as a result of exploiting their talent for singing, dancing, painting, or writing, etc. They develop a style that agents market aggressively to hasten popularity, and their ride on the express elevator to the top is a blur. Most would be hard-pressed to tell you how they even got there. Artists cannot remain idle, though. When the performer, painter or writer becomes bored, their work begins to show a lack of continuity in its appeal and it becomes difficult to sustain the attention of the public. After their enthusiasm has dissolved, the public simply moves on to the next flavor of the month. Artists who do attempt to remain current by making even minute changes to their style of writing, dancing or singing, run a significant risk of losing the audience's favor. The public simply discounts styles other than those for which the artist has become famous. Famous authors' styles—a Tennessee Williams play or a plot by Ernest Hemingway or a poem by Robert Frost or T.S. Eliot—are easily recognizable. The same is true of painters like Monet, Renoir, or Dali and moviemakers like Hitchcock, Fellini, Spielberg, Chen Kaige or Zhang Yimou. Their distinct styles marked a significant change in form from others and gained them fame and fortune. However, they paid for it by giving up the freedom to express themselves with other styles or forms. Fame's spotlight can be hotter than a tropical jungle—a fraud is quickly exposed, and the pressure of so much attention is too much for most to endure. It takes you out of yourself: You must be what the public thinks you are, not what you really are or could be. The performer, like the politician, must often please his or her audiences by saying things he or she does not mean or fully believe. One drop of fame will likely contaminate the entire well of a man's soul, and so an artist who remains true to himself or herself is particularly amazing. You would be hard-pressed to underline many names of those who have not compromised and still succeeded in the fame game. An example, the famous Irish writer Oscar Wilde, known for his uncompromising behavior, both social and sexual, to which the public objected, paid heavily for remaining true to himself. The mother of a young man Oscar was intimate with accused him at a banquet in front of his friends and fans of sexually influencing her son. Extremely angered by her remarks, he sued the young man's mother, asserting that she had damaged his "good" name. He should have hired a better attorney, though. The judge did not second Wilde's call to have the woman pay for damaging his name, and instead fined Wilde. He ended up in jail after refusing to pay, and even worse, was permanently expelled from the wider circle of public favor. When things were at their worst, he found that no one was willing to risk his or her name in his defense. His price for remaining true to himself was to be left alone when he needed his fans the most. Curiously enough, it is those who fail that reap the greatest reward: freedom! They enjoy the freedom to express themselves in unique and original ways without fear of losing the support of fans. Failed artists may find comfort in knowing that many great artists never found fame until well after they had passed away or in knowing that they did not sell out. They may justify their failure by convincing themselves their genius is too sophisticated for contemporary audiences. Single-minded artists who continue their quest for fame even after failure might also like to know that failure has motivated some famous people to work even harder to succeed. Thomas Wolfe, the American novelist, had his first novel Look Homeward, Angel rejected 39 times before it was finally published. Beethoven overcame his father, who did not believe that he had any potential as a musician, to become the greatest musician in the world. And Pestalozzi, the famous Swiss educator in the 19th century, failed at every job he ever had until he came upon the idea of teaching children and developing the fundamental theories to produce a new form of education. Thomas Edison was thrown out of school in the fourth grade, because he seemed to his teacher to be quite dull. Unfortunately for most people, however, failure is the end of their struggle, not the beginning. I say to those who desperately seek fame and fortune: good luck. But alas, you may find that it was not what you wanted. The dog who catches his tail discovers that it is only a tail. The person who achieves success often discovers that it does more harm than good. So instead of trying so hard to achieve success, try to be happy with who you are and what you do. Try to do work that you can be proud of. Maybe you won't be famous in your own lifetime, but you may create better art. 1B One summer day my father sent me to buy some wire and fencing to put around our barn to pen up the bull. At 16, I liked nothing better than getting behind the wheel of our truck and driving into town

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1第二版课文原文(1_4单元)

Unit 1 The idea of becoming a writer had come to me off and on since my childhood in Belleville, but it wasn't until my third year in high school that the possibility took hold. Until then I'd been bored by everything associated with English courses. I found English grammar dull and difficult. I hated the assignments to turn out long, lifeless paragraphs that were agony for teachers to read and for me to write. When our class was assigned to Mr. Fleagle for third-year English I anticipated another cheerless year in that most tedious of subjects. Mr. Fleagle had a reputation among students for dullness and inability to inspire. He was said to be very formal, rigid and hopelessly out of date. To me he looked to be sixty or seventy and excessively prim. He wore primly severe eyeglasses, his wavy hair was primly cut and primly combed. He wore prim suits with neckties set primly against the collar buttons of his white shirts. He had a primly pointed jaw, a primly straight nose, and a prim manner of speaking that was so correct, so gentlemanly,

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.

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？