搜档网
当前位置:搜档网 › 课文及译文

课文及译文

课文及译文
课文及译文

五年级第十册《国学》教材

第1课北冥有鱼

北冥(míng)有鱼,其名为鲲。鲲之大,不知其几千里也。化而为鸟,其名为鹏。鹏之背,不知其几千里也。怒而飞,其翼(yì)若垂天之云。是鸟也,海运则将徙(xǐ)于南冥。南冥者,天池也。

《齐谐》者,志怪者也。《谐》之言曰:“鹏之徙(xǐ)于南冥也,水击三千里,抟(tuán)扶摇而上者九万里,去以六月息者也。”野马也,尘埃也,生物之以息相吹也。天之苍苍,其正色邪?其远而无所至极邪?其视下也,亦若是则已矣。(《逍遥游》)

第1课北冥有鱼(译文)

北方的大海里有一种叫做鲲的鱼,它不知有大几千里那么大;鲲变化成为鸟,名字叫做鹏。鹏的脊背不知道有几千里那么长。当鹏鸟奋飞时,展开的双翅就像天边的云彩。这样的鹏鸟,随着海上汹涌的波涛迁徙到南方的大海。南方的大海是个天然的大池。

《齐谐》是一部专门记载怪异事情的书,这本书上记载说:“鹏鸟迁徙到南方的大海时,翅膀拍击水面,激起的波涛有几千里那么高,它随着海面上急骤的狂风盘旋而上,直冲到数万里的高空,一直飞了好几个月才停歇下来。”山林、沼泽、原野上升腾的像奔马一样的雾气,和在低空里随风漂浮的尘埃,都是各种生物互相吹拂的气息。天空是那样湛蓝,这是它真正的颜色呢,还是因为高旷辽远没法看到它的尽头呢?鹏鸟从高空往下看,大概就像这个样子罢了。

第2课姑射仙人

肩吾问于连叔曰:“吾闻言于接舆,大而无当,往而不反。吾惊怖(bù)其言,犹河汉而无极也,大有径庭,不近人情焉。”连叔曰:“其言谓何哉?”“曰:“ ‘藐(miǎo)姑射(ya)之山,有神人居焉。肌肤若冰雪,淖(chu?)约若处子;不食五谷,吸风饮露;乘云气,御飞龙,而游乎四海之外。其神凝,使物不疵(cī)疠(lì)而年谷熟。’吾以是狂而不信也。”连叔曰:“然,瞽(gǔ)者无以与(yù)乎文章之观,聋者无以与乎钟鼓之声。岂唯形骸(hái)有聋盲哉?夫知亦有之。” (《逍遥游》

第2课姑射仙人(译文)

肩吾对连叔说:“我曾听接舆谈话,大话连篇,不知所云,一说下去就没完没了。他的言论使我非常惊恐,就像天上的银河没有边际,跟一般人的言论有很大差别,确实是太不近情理了。”连叔问:“他说了些什么呢?”肩吾道:“他说在遥远的姑射山上,住着一位神人,神人的皮肤就像冰雪一样洁白,体态像女子一样柔美;不吃五谷杂粮,而吸清风,饮甘露;乘云气,架飞龙,遨游于四海之外。神人的精神是那样专注,使得世间万物不受病害,年年五谷丰登。我认为这些全是虚妄的话,一点也不可信。”连叔说:“是呀!俗话说,没法同瞎子一起欣赏花纹和色彩,也没法同聋子一起聆听钟鼓的乐声。难道只是形体上有聋与瞎吗?思想上也有啊!”

第3课至德之世

吾意善治天下者不然。彼民有常性,织而衣,耕而食,是谓同德;一而不党,命曰天放,故至德之世,其行填填,其视颠颠。当是时也,山无蹊(xī)隧(suì),泽无舟梁;万物群生,连属其乡;禽兽成群,草木遂长。是故禽兽可系羁(jī)而游,鸟鹊之巢可攀援而窥(kuī)。

夫至德之世,同与禽兽居,族与万物并,恶乎知君子小人哉,同乎无知,其德不离;同乎无欲,是谓素朴。素朴而民性得矣。 (《马蹄》)

第3课至德之世(译文)

我认为善于治理天下的人不这样做。黎民百姓有固定不变的本性,织布而后穿衣,耕种而后吃饭,这是人类的共性。人们的思想和行为浑然一体,没有偏私,这就叫做顺其自然。所以,在人类天性保留最好的上古时代,人们的行动总是那么自然,人们的目光又是那么专一。那时,山野里没有路径和隧道,水面上没有船只和桥梁,万物共同生活,也没有乡、县差别,禽兽成群结队,草木自由生长。因此,禽兽可以牵着禽兽玩耍,可以攀上鸟巢窥望。在那人类天性保留最完善的时代,人类跟禽兽同样居住,跟万物并存聚合,哪里知道什么君子、小人呢!人人都纯朴无私,人类的天性就不会丧失;人人都愚昧无知,这就叫做“素”和“朴”。能够像生绢和原木那样保持其本来的颜色,人类的天性就会完整地留传下来。

第4课濠梁观鱼

庄子与惠子由于濠(háo)梁之上。庄子曰:“鲦(tiáo)鱼出游从容,是鱼之乐也。”惠子曰:“子非鱼,安知鱼之乐?”庄子曰:“子非我,安知我不知鱼之乐?”惠子曰:“我非子,固不知子矣;子固非鱼也,子之不知鱼之乐,全矣!”庄子曰:“请循其本。子曰‘汝安知鱼乐’云者,既已知吾知之而问我,我知之濠上也。” (《秋水》)

第4课濠梁观鱼(译文)

庄子与惠子在濠水的桥上游玩。庄子说:“白鲦鱼游得多么自由自在呀!这就是鱼的快乐。”惠子说:“你不是鱼,怎么知道鱼是快乐的呢?”庄子说:“你不是我,怎么知道我不知道鱼是快乐的呢?”惠子说:“我不是你,固然不知道你;你也不是鱼,你不知道鱼的快乐,也是完全可以肯定的。”庄子说:“还让从我们顺着先前的话来说吧。你刚才所说的‘你怎么知道鱼的快乐’的话,就是已经知道我知道鱼快乐而问我,而我则是在濠水的桥上知道的。”

第5课天籁

子綦(qí)曰:“夫大块噫(ài)气,其名为风,是唯无作,作则万窍怒呺(háo),而独不闻之翏(liáo)翏乎?山林之畏(w?i)佳(cuī),大木百围之窍穴,似鼻,似口,似耳,似枅(j ī),似圈,似臼(jiù),似洼者,似污者、激者、謞(xiāo)者、叱(chì)者、吸者、叫者、譹(háo)者、宎者(yào)、咬者(jiāo),前者唱于而随者唱喁(yú),泠(líng)风则小和,飘风则大和,厉风济则众窍为虚。而独不见之调(tiáo)调之刁刁乎?”

子游曰:“地簌则众窍是已,人簌则比竹是已,敢问天簌。”子綦曰:“夫吹万不同,而使其自己也,咸其自取,怒者其谁邪?” (《齐物论》)

第5课天籁(译文)

子綦说:“大地吐出的气,名字叫风。风不发作则已,一旦发作,整个大地上数不清的窍孔都怒吼起来。你难道没有听过那呼呼的风声吗?山陵上各种陡峭的去处,百围大树上无数的孔窍,有的像鼻子,有的像嘴巴,有的像耳朵,有的像圆柱上插入横木的方孔,有的像围成的栅栏,有的像舂米的臼窝,有的像深池,有的像浅塘。它们发出的声音,像湍急的流水声,像迅疾的箭镞声,像大声的呵叱声,像细细的呼吸声,像放声叫喊,像嚎啕大哭,像在山谷里深沉回荡,像鸟儿鸣叫叽喳,前面呜呜响起,后面呼呼应和。清风徐徐,就有小的

和声;长风呼呼,便有大的反响,迅猛的暴风突然停歇,万般窍穴也就寂然无声。你难道不曾看见风儿过处,万物随风摇曳晃动的样子吗?”

子游说:“地籁是从各种窍穴里发出的风声,人籁是从并在一起的竹管里发出的声音。我再冒昧地向你请教什么是天籁。”子綦说:“天籁虽然有万般不同,但它们的发生和停息,都出于自身。除了自身,发动者还有谁呢?”

第6课贻笑大方

秋水时至,百川灌河,泾(jīng)流之大,两涘(sì)渚(zhǔ)崖之间,不辩牛马。于是焉河伯欣然自喜,以天下之美为尽在己。顺流而东行,至于北海,东面而视,不见水端。于是焉河伯始旋其面目,望洋向若而叹曰:“野语有之曰:‘闻道百,以为莫己若者。’我之谓也。且夫我尝闻少仲尼之闻而轻伯夷之义者,始吾弗信。今我睹子之难穷也,吾非至于子之门则殆(dài)矣,吾长见笑于大方之家。”

北海若曰:“井蛙不可以语(yù)于海者,拘于墟也;夏虫不可以语于冰者,笃(dǔ)于时也;曲士不可以语于道者,束于教也。今尔出于崖涘,观于大海,乃知尔丑,尔将可与语大理矣。”(《秋水》)

第6课贻笑大方(译文)

秋天的洪水,按照时令汹涌而至,众多支流汇入黄河,河面宽阔,波涛汹涌,两岸和水中沙洲之间,连牛马都分辨不清。于是河神欣然自喜,认为自己聚集了天下一切美好的东西。河神顺流东行,来到北海边,向东望去,看不见大海的尽头。河神这才改变了洋洋自得的面孔,茫然抬头,对着海神叹息说:“俗语说,‘懂得一些道理,就认为天下无人能及’的,就是我这样的人吧。而且我还曾听说过,孔丘懂得的东西太少、伯夷的节义不值得看重,开始不敢相信,如今亲眼看到了你是这样的浩渺无边,我要不是因为来到你的面前,可就危险了,我一定会被懂得大道的人所耻笑了。海神说:“不可以与长期生活在井里的青蛙谈论大海,因为它受到空间的制约;不可以与只能生活在夏天的虫子谈论冰冻,因为它受到时间的局限;不可以与见识浅陋的人谈论大道,因为他受到教养的束缚。如今你从河岸边出来,看到大海,方才知道自己的浅薄,可以与你谈论大道了。”

第7课得心应手

桓公读书于堂上,轮扁斫(zhu?)轮于堂下,释椎(chuí)凿(za?)而上,问桓公曰:“敢问:公之所读者,何言邪?”公曰:“圣人之言也。”曰:“圣人在乎?”公曰:“已死矣!”曰:“然则君之所读者,古人之糟粕已夫!”桓公曰:“寡人读书,轮人安得议乎?有说则可,无说则死!”轮扁曰:“臣也以臣之事观之。斫轮,徐则甘而不固,疾则苦而不入,不徐不疾,得之于手而应之于心,口不能言,有数存焉于其间。臣不能以喻臣之子,臣之子亦不能受之于臣,是以行年七十而老斫轮。古之人与其不可传也死矣,然则君之所读者,古人之糟粕已夫!” (《天道》)

第7课得心应手(译文)

齐桓公在堂上读书,轮扁在堂下砍削车轮,他放下锤子和凿子走上堂来,对齐桓公说:“恕我冒昧,请问书上说的是些什么呢?”齐桓公说:“是圣人的话语。”轮扁说:“圣人还活着吗?”齐桓公说:“已经死了。”轮扁说:“这样说来,您所读的书是古人的糟粕啊!”齐桓公说:“寡人读书,你一个制作车轮的人怎敢妄加议论呢!有道理可说还能原谅,无理

可说就得处死。”轮扁说:“我从所做的事情懂得了这个道理。砍削车轮时,榫眼太大,榫头安不紧,榫眼太小,榫头安不进。只有榫眼不大不小,才能得心应手。虽然说不清楚其中的奥妙,但其间有着微妙的技巧。我不能使我的儿子明白,我的儿子也不能领会其中的奥妙,所以我活到七十岁,如今还得砍削车轮。随着古人的死亡,他们不可言传的至理和妙道也同时消失了,所以,您所读的书是古人的糟粕啊!”

第8课运斤成风

庄子送葬,过惠子之墓,顾谓从者曰:“郢(yǐng)人垩(a)漫其鼻端若蝇翼,使匠石斫之。匠石运斤成风,听而斫之,尽垩而鼻不伤,郢人立不失容。宋元君闻之,召匠石曰:‘尝试为寡人为之。’匠石曰:‘臣则尝能斫之。虽然,臣之质死久矣!’自夫子之死也,吾无以为质矣!吾无与言之矣!” (《徐无鬼》)

第8课运斤成风(译文)

庄子送葬,经过惠施的墓地,回头对跟随的人说:“郢地有一个人,鼻尖上沾了点白灰,像蚊蝇的翅膀那样大小,让朋友匠石用斧子砍削它。匠石把斧子挥得呼呼作响,似乎漫不经心地向他的鼻尖狠劈下来。眨眼之间,郢人鼻尖上的白灰被砍削净尽,而鼻子却毫发无伤。郢人站在那里,若无其事一般。宋元君听说此事,非常好奇,就派人把匠石叫来,说:‘你为我也这么试试吧。’匠石说:‘我确实曾经能够砍削鼻尖上的小白灰。虽然如此,但我的搭档已经死去很久了。’自从惠施离开人世以后,我就再也没有可以匹敌的对手了!再也找不到共同辩论的人了!”

第9课神龟托梦

宋元君夜半而梦人(pī)被发窥阿(ē)门,曰:“予自宰路之渊,予为清江使河伯之所,渔者余且得予。”元君觉,使人占(zhān)之,曰:“此神龟也。”君曰:“渔者有余且乎?”左右曰:“有。”君曰:”令余且会朝。”明日,余且朝,君曰:“渔何得?”对曰:“且之网得白龟焉,其圆五尺。”君曰:“献若之龟。”龟至,君再欲杀之,再欲活之,心疑,卜之,曰:“杀龟以卜吉。”乃刳(kū)龟,七十二钻而无遗策(ca)。仲尼曰:“神龟能见(xiàn)梦于元君,而不能避余且之网;知能七十二钻而无遗策,不能避刳肠之患。如是,则知有所困,神有所不及也。”(《外物》)

第9课神龟托梦(译文)

半夜里,宋元君梦见有人披头散发,在侧门旁躲躲闪闪说:“我来自名叫宰路的深渊,作为清江的使者去拜见河伯,被一个叫余且的渔夫捕捉住了。”宋元君醒来,马上叫人占卜,结果说:“这是一只神龟。”宋元君问:“有名叫余且的渔夫吗?”左右侍臣回答说:“有。”宋元君说:“叫余且来朝见我。”第二天,余且来朝。宋元君问:“你捕捞到了什么?”余且回答:“我的网捕捉到一只白龟,周长五尺。”宋元君说:“把白龟献上来吧。”白龟送到,宋元君一会儿想杀掉它,一会儿又想养起来,犹豫不决,就卜问吉凶,结果说:“杀掉白龟用来占卜,一定大吉。”于是把白龟剖开挖空,用龟板占卜,数十次推断,没有一次失误。孔子知道后说:“神龟能托梦给宋元君,却不能避开余且的网;能数十次占卜没有一点失误,却不能逃脱剖腹挖肠的灾祸。如此说来,才智也有困窘的时候,神灵也有考虑不周的地方。”

第10课孔子适楚

孔子适楚,楚狂接舆游其门曰:“凤兮凤兮,何如德之衰也!来世不可待,往世不可追

也!天下有道,圣人成焉;天下无道,圣人生焉。方今之时,仅免刑焉!福轻乎羽,莫之知载;祸重乎地,莫之知避。已乎,已乎!临人以德;殆乎,殆乎!画地而趋。迷阳迷阳,无伤吾行。吾行郤(xì)曲,无伤吾足。”(《人世间》)

第10课孔子适楚(译文)

孔子到楚国去,楚国隐士接舆有意来到孔子面前,唱道:“凤鸟啊,凤鸟啊!你怎么怀有大德却来到这衰败的国家!未来不可期待,过去无法追回。天下大治,圣人便成就事业;天下混乱,圣人只得苟且性命。当今这个时代,恐怕就只能免遭刑辱。幸福比羽毛还轻,而不知道怎么取得;祸患比大地还重,而不知道怎么躲避。算了吧,算了吧!不要在人前宣扬你的德行!危险啊,危险啊!人为地划出一条路让人奔走!遍地的迷阳草啊,不要妨碍我的行走!到处的荆榆树啊,不要伤害我的双脚!”

第11课涸辙之鲋

庄周家贫,故往贷粟于监河侯。监河侯曰:“诺,我将得邑金,将贷子三百金,可乎?”庄周忿(fan)然作色曰:“周昨来,有中道而呼者,周顾视车辙,中有鲋(fù)鱼焉。周问之曰:‘鲋鱼来!子何为者邪?’对曰:‘我,东海之波臣也。君岂有斗升之水而活我哉?’周曰:‘诺!我且南游吴越之王,激西江之水而迎子,可乎?’鲋鱼忿然作色曰:‘吾失我常与,我无所处。吾得斗升之水然活耳,君乃言此,曾(c?ng)不如早索我于枯鱼之肆! ”(《外物》)

第11课涸辙之鲋(译文)

庄周家境贫寒,所以向监河侯借粮。监河候说:“行,我即将收取封邑之地的税金,打算借三百金给你,好吗?”庄周听了勃然大怒,愤愤地说:“昨天来的时候,听到半路上有个声音在叫我。回头一看,车轮辗过的小坑洼处,一条鲋鱼在那里挣扎。我问它:‘鲫鱼!你干什么呢?’鲋鱼回答:‘我是东海水族中的一员。你也许能用一点点水救我吧。’我对它说:‘行啊,我将到南方去游说吴王和越王,引来西江之水迎接你,可以吗?’鲫鱼变了脸色,生气地说:‘我失去平常生活的环境,没有安身之处。哪怕眼下只能得到一斗或一升水,也能活命,你竟然说出这样的话,还不如早点到干鱼店里去找我!’”

第12课材与不材

庄子行于山中,见大木枝叶盛茂,伐木者止其旁而不取也。问其故,曰:“无所可用。”庄子曰:“此木以不材得终其天年。”夫子出于山,舍(sha)于故人之家。故人喜,命竖子杀雁而烹(xiǎng)之。竖子请曰:“其一能鸣,其一不能鸣,请奚杀?”主人曰:“杀不能鸣者。”

明日,弟子问于庄子曰:“昨日山中之木,以不材得终其天年,今主人之雁以不材死;先生将何处?”庄子笑曰:“周将处夫材与不材之间。(《山木》)

第12课材与不材(译文)

庄子在山中行走,看见一棵枝繁叶茂的大树,伐木的人停留在树旁却不去动手砍伐。问他们原因,回答说:“这棵树没有什么用处。”庄子回头对弟子说:“这棵树就是因为不成材而能够终享天年啊!”庄子走出山来,在朋友家留宿。朋友非常高兴,赶快叫童仆杀鹅款待他。童仆问主人:“一只能叫,一只不能叫,请问杀哪一只呢?”主人说:“杀那只不能叫的。”

第二天,弟子问庄子:“昨天遇见山中的大树,因为不成材而能终享天年,如今主人的鹅,因为不成材而被杀掉;先生你将怎样面对这种困境呢?”庄子笑道:“我将处于成材与不成材之间。”

第13课藏天下于天下

泉涸,鱼相与处于陆,相呴(xǔ)以湿,相濡(rú)以沫,不如相忘于江湖。与其誉尧而非桀也,不如两忘而化其道。

夫大块载我以形,劳我以生,佚(yì)我以老,息我以死。故善吾生者,乃所以善吾死也。夫藏舟于壑,藏山于泽,谓之固矣!然而夜半有力者负之而走,昧者不知也。藏小大有宜,犹有所遁。若夫藏天下于天下而不得所遁,是恒物之大情也。特犯人之形而犹喜之。若人之形者,万化而未始有极也,其为乐可胜计邪!故圣人将游于物之所不得遁而皆存。善夭善老,善始善终,人犹效之,又况万物之所系而一化之所待乎!(《大宗师》)

第13课藏天下于天下 (译文)

泉水干涸了,鱼儿困在陆地上,它们相互依偎,以呼吸和唾沫相互润湿,还不如互不相干的在江湖里生活。与其赞誉唐尧圣明,非议夏桀暴虐,不如在“道”的境界中把他们都忘掉。

大地托载我的形体,用生存使我劳苦,用衰老供我闲适,用死亡让我安息。所以,把活着看作好事的,也就因此把死亡也看作是好事。把船儿藏在大沟之内,把山林藏在原野之中,算是十分稳固了吧。然而,有个大力士在半夜里把它们连同山谷和原野一块儿背着跑了,睡梦中的人们还毫不知情。将小东西藏在大东西里是合适的,不过还是会有丢失。把天下藏在天下里而不会丢失,这就是事物的固有之情。仅仅具有了人的形体便欣喜若狂。世界上类似的形体,千变万化而没有穷尽,那么,值得狂喜的难道还能数得清吗?所以圣人生活在各种事物都不会丢失的地方,与万物共存亡。以少为善,以老为善,以始为善,以终为善,人们尚且加以仿效,何况与万物相连、与变化相依的“道”呢!

第14课许由辞帝位

尧让天下于许由,曰:“日月出矣而爝(ju?)火不息;其于光也不亦难乎!时雨降矣而犹浸灌(guàn);其于泽也不亦劳乎!夫子立而天下治,而我犹尸之,吾自视缺然。请致天下。”许由曰:“子治天下,天下既已治也,而我犹代子,吾将为名乎?名者,实之宾也。吾将为宾乎?鹪(jiāo)鹩(liáo)巢于深林,不过一枝;偃(yǎn)鼠饮河,不过满腹。归休乎君,予无所用天下为!庖(páo)人虽不治庖,尸祝不越樽(zūn)俎(zǔ)而代之矣!”(《逍遥游》)

第14课许由辞帝位(译文)

尧打算把天下让给许由,说:“太阳和月亮升起来了,小小的炬火还在燃烧;它要和日月比光亮,不是很难吗?雨水及时降落了,还在不停地浇水灌地;这对于整个大地的润泽,不显得徒劳吗?先生如能接受国君之位,一定会使天下大治,可是我还空居其位;我觉得能力不够,请允许把天下交给你。”许由回答说:“你治理天下,天下已经得到了治理,而我却还要去替代你,我将为了名声吗?‘名’是‘实’所派生出来的次要东西,还值得追求吗?鹪鹩在林中筑巢,不过占用一棵枝条;鼹鼠到河边饮水,不过填满肚子。你还是打消念头回去吧,对于我来说,天下没有什么用处啊!厨师即使不下厨,主持祭祀的人也不会越俎

代庖的!”

第15课马蹄

马,蹄可以践霜雪,毛可以御风寒,龁(h?)草饮水,翘(qiáo)足而陆,此马之真性也。虽有义台路寝,无所用之。及至伯乐,曰:“我善治马。”烧之,剔之,刻之,雒(lu ?)之。连之以羁(jī)絷(zhí),编之以皁(zào)栈(zhàn),马之死者十二三矣!饥之渴之,驰之骤之,整之齐之,前有橛(ju?)饰(shì)之患,而后有鞭策(ca)之威,而马之死者已过半矣!陶者曰:“我善治埴(zhí) 。”圆者中(zh?ng)规,方者中矩。匠人曰:“我善治木。”曲者中钩,直者应绳。夫埴木之性,岂欲中规矩钩绳哉!然且世世称之曰:“伯乐善治马,而陶匠善治埴木。”此亦治天下者之过也。(《马蹄》)

第15课马蹄(译文)

马,蹄可以用来践踏霜雪,毛可以用来抵御风寒,饿了吃草,渴了喝水,有时扬起蹄脚奋力跳跃,这就是马的天性。即使有高台正殿,对马来说也没有什么用处。等到世上出了伯乐,说:“我善于训练马。”于是,用烧红的铁器灼烧马毛,用剪刀修剔马鬃,凿削马蹄甲,烙制马印记;用笼头和缰绳来拴住它们,用马槽和马棚来编排它们。这样一来,马便死掉十分之二三了。饿了不给吃的,渴了不给喝的,让它们快速驱驰,让它们急骤奔跑;让它们步伐整齐,让它们行动划一,前有马口横木和马嚼子的限制,后有皮鞭和竹条的威逼,半数的马就这样死去了。制陶工匠说:“我最善于整治黏土。”用黏土制成的器皿,圆的合乎圆规,方的合乎角尺。木匠说:“我最善于整治木材。”用木材制成的器皿,能使弯曲的合于钩弧的要求,笔直的跟墨线吻合。粘土和木材的本性,难道就是希望去迎合圆规、角尺、钩弧、墨线吗?然而还世世代代地称赞他们说:“伯乐善于管理马,而陶匠、木匠善于整治黏土和木材。”执政者的过错,也和这一样啊!

第16课庄子将死

庄子将死,弟子欲厚葬之。庄子曰:“吾以天地为棺椁(guǒ),以日月为连璧,星辰为珠玑,万物为赍(jī)送。吾葬具岂不备邪?何以加此!”弟子曰:“吾恐乌鸢之食夫子也。”庄子曰:“在上为乌鸢食,在下为蝼(l?u)蚁食,夺彼与此,何其偏也!”(《列御寇》)

第16课庄子将死(译文)

庄子临终时,弟子们打算用很多值钱的东西来陪葬。庄子说:“我把天地当作棺椁,把日月当作连璧,把星辰当作珠玑,把万物都当成陪葬品。我陪葬的东西难道还不多吗?哪里用得着再加上这些东西!”弟子说:“我们担忧乌鸦和老鹰啄食先生的遗体。”庄子说:“弃尸地面,将会被乌鸦和老鹰吃掉;深埋地下,将会被蝼蛄和蚂蚁吃掉。夺过乌鸦和老鹰的食物,再交给蝼蛄和蚂蚁,你们怎么这样偏心呢?”

最新The_Monster课文翻译

Deems Taylor: The Monster 怪才他身材矮小,头却很大,与他的身材很不相称——是个满脸病容的矮子。他神经兮兮,有皮肤病,贴身穿比丝绸粗糙一点的任何衣服都会使他痛苦不堪。而且他还是个夸大妄想狂。他是个极其自负的怪人。除非事情与自己有关,否则他从来不屑对世界或世人瞧上一眼。对他来说,他不仅是世界上最重要的人物,而且在他眼里,他是惟一活在世界上的人。他认为自己是世界上最伟大的戏剧家之一、最伟大的思想家之一、最伟大的作曲家之一。听听他的谈话,仿佛他就是集莎士比亚、贝多芬、柏拉图三人于一身。想要听到他的高论十分容易,他是世上最能使人筋疲力竭的健谈者之一。同他度过一个夜晚,就是听他一个人滔滔不绝地说上一晚。有时,他才华横溢;有时,他又令人极其厌烦。但无论是妙趣横生还是枯燥无味,他的谈话只有一个主题:他自己,他自己的所思所为。他狂妄地认为自己总是正确的。任何人在最无足轻重的问题上露出丝毫的异议,都会激得他的强烈谴责。他可能会一连好几个小时滔滔不绝,千方百计地证明自己如何如何正确。有了这种使人耗尽心力的雄辩本事,听者最后都被他弄得头昏脑涨,耳朵发聋,为了图个清静,只好同意他的说法。他从来不会觉得,对于跟他接触的人来说,他和他的所作所为并不是使人产生强烈兴趣而为之倾倒的事情。他几乎对世间的任何领域都有自己的理

论,包括素食主义、戏剧、政治以及音乐。为了证实这些理论,他写小册子、写信、写书……文字成千上万,连篇累牍。他不仅写了,还出版了这些东西——所需费用通常由别人支付——而他会坐下来大声读给朋友和家人听,一读就是好几个小时。他写歌剧,但往往是刚有个故事梗概,他就邀请——或者更确切说是召集——一群朋友到家里,高声念给大家听。不是为了获得批评,而是为了获得称赞。整部剧的歌词写好后,朋友们还得再去听他高声朗读全剧。然后他就拿去发表,有时几年后才为歌词谱曲。他也像作曲家一样弹钢琴,但要多糟有多糟。然而,他却要坐在钢琴前,面对包括他那个时代最杰出的钢琴家在内的聚会人群,一小时接一小时地给他们演奏,不用说,都是他自己的作品。他有一副作曲家的嗓子,但他会把著名的歌唱家请到自己家里,为他们演唱自己的作品,还要扮演剧中所有的角色。他的情绪犹如六岁儿童,极易波动。心情不好时,他要么用力跺脚,口出狂言,要么陷入极度的忧郁,阴沉地说要去东方当和尚,了此残生。十分钟后,假如有什么事情使他高兴了,他就会冲出门去,绕着花园跑个不停,或者在沙发上跳上跳下或拿大顶。他会因爱犬死了而极度悲痛,也会残忍无情到使罗马皇帝也不寒而栗。他几乎没有丝毫责任感。他似乎不仅没有养活自己的能力,也从没想到过有这个义务。他深信这个世界应该给他一条活路。为了支持这一信念,他

新视角unit4课文翻译

UNIT 4 What Is Happiness? 1、The right to pursue happiness is issued to Americans with their birth certificates, but no one seems quite which way it ran. It may be we are issued a hunting license but offered no game. Jonathan Swift seemed to being well deceived.” The felic i ty of being “a fool among knaves.” For Swift say society as Vanity Fair, the land of false goals. 自从呱呱坠地,美国人就被赋予了追求幸福的权利,但似乎没人确信幸福究竟在哪里。正如它发给我们狩猎证,却不给我们提供猎物。乔纳森?斯威福特似乎持此观点,他抨击幸福的想法是“鬼迷心窍的上当,”是“骗子堆中的傻瓜”的自鸣得意。因为他视社会为虚妄目标聚集的名利场。 2、It is, of course, un-American to think in terms of fools and knaves. We do, however, seem to be dedicated to the idea of buying our way to happiness. We shall all have made it to heaven when we possess enough. 当然用傻子、骗子这样的字眼来形容是不合美国的人的风俗习惯的,然后我们似乎确实沉溺于用金钱购买幸福的想法:只要有足够的钱,我们百年后就能上天堂。 3、And at the same time the forces of American commercialism are hugely dedicated to making us deliberately unhappy. Advertising is one of our major industries, and advertising is one of our major

新版新概念英语第一册课文PDF

Lesson 1 Excuse me! 对不起! Listen to the tape then answer this question. Whose handbag is it? 听录音,然后回答问题,这是谁的手袋? Excuse me! Yes? Is this your handbag? Pardon? Is this your handbag? Yes, it is. Thank you very much. New Word and expressions 生词和短语 excuse v. 原谅 me pron. 我(宾格) yes

adv. 是的 is v. be 动词现在时第三人称单数 this pron.这 your possessive adjective 你的,你们的handbag n. (女用)手提包 pardon int. 原谅,请再说一遍 it pron.它 thank you 感谢你(们) very much 非常地

参考译文 对不起 什么事? 这是您的手提包吗? 对不起,请再说一遍。 这是您的手提包吗? 是的,是我的。非常 感谢! Lesson 3 Sorry, sir. 对不起,先生。 Listen to the tape then answer this question. 听录音,然后回答问题。这位男士有没有要回他的雨伞? My coat and my umbrella please. Here is my ticket. Thank you, sir. Number five. Here's your umbrella and your coat.

unit4_硕士英语综合教程_课文翻译

Unit 4 (Para. 1) In the last few centuries, marriage has been connected to romantic love.This kind of package deal is not easy to maintain and indeed many people fail while trying to do so. Nevertheless, most people still pursue this deal. This is another type of paradox associated with marriage. 在过去的几个世纪里,婚姻总是和浪漫的爱情联系起来。这一揽子交易可不容易维护,的确,很多人在试图将婚姻和浪漫的爱情结合起来时失败了。不过,许多人仍然追求婚姻。这是和婚姻相关的另一种自相矛盾的情况。 (Para. 2)Some of the main difficulties of this package deal are the following: (a) in modern society, marriage is no longer unique in fulfilling tasks such as raising children and enhancing one’s status and financial situation,(b) long-term romantic relationships are problematic in that they lack significant changes, which are so meaningful to emotions in general and love in particular, and (c) the greater flexibility of romantic boundaries in modern society make it harder to maintain strict emotional connections and constraints, such as those recommended in marriage. 要实现这一揽子交易,有如下几点主要的困难:1. 在现代社会,婚姻已不是实现像抚养孩子,加强个人地位,及改善经济状况等任务的惟一形式。2. 长期的浪漫关系的问题在于他们缺乏重大变化,而变化对于普遍意义的情感特别是爱情具有重要意义。3.浪漫的界线在现代社会中更加灵活,这就使得那些在婚姻关系中建议的严格的情感联系和限制难以维持。 (Para. 3a) In modern society, most of the penalties for dissolving a marriage have been removed and many of the incentives that marriage offers can be obtained in other social frameworks. 现代社会中,大多数由于结束婚姻关系所受的惩罚已被取消,而婚姻关系提供的许多奖励也能通过其他社会结构获得。 The choice of staying within a marriage depends, therefore, more on the issue of love than on those traditionally unique advantages of marriage, such as raising children and enhancing one’s status and financial situation. 因此,选择继续留在婚姻中更多的是由于爱情而不是婚姻关系具有的那些传统的独特的优势,例如抚养孩子,加强个人地位,及改善经济状况。 (Para. 3b) If a person feels that her present marital relationship prevents her from experiencing genuine love (and from personal development and satisfaction), there is little incentive for her to stay in the marriage. The fact that most divorce cases now cite a lack of love as the reason for seeking to end the marriage indicates the greater importance that love has in contemporary marriages. 如果一个人觉得她目前的婚姻不能使她体验真挚的爱情,以及她的个人发展和内心满足,她就不太有维持婚姻关系的动机了。许多离婚案件现在会用缺少爱情作

新概念英语第1册课文详注Lesson33_38

新概念英语第1册课文详注Lesson33~38 【导语】新概念英语一共144课。整本书无论是语法还是词汇,题材还是语句,都有其出彩之处。正是因为如此,新概念英语更是经久不衰,深受广大英语学习者的喜爱。小编为您整理了“新概念英语第1册课文详注Lesson33~38”,希望可以帮助到您! 新概念英语第1册课文详注Lesson33~34 1.It is a fine day today.今天天气好。 句中的it是指天气。又如: Is it cold today? 今天冷吗? No, it isn't. 不,不冷。 2.some clouds,几朵云。 some既可修饰可数名词,也可修饰不可数名词。如:some tables一些椅子(可数名词),some milk一些牛奶(不可数名词)。 3.There are some clouds in the sky, but the sun is shining.天空中飘着几朵云,但阳光灿烂。 这句是并列句,由两个分句构成,连词but表明分句之间存在着对比及转折关系。两分句之间大多要用逗号,有时可不用逗号。 4.Mr. Jones is with his family.琼斯先生同他的家人在一起。 句中with是介词,表示"和……一起"。family是指"家里的人"或"家庭成员"。 5.They are walking over the bridge.他们正在过桥。 句中的over有"穿过"的意思。又如: The aeroplane is flying over the river. 飞机正在河上飞过。

The birds are flying over the house. 鸟儿在屋上飞过。 over还可表不"在……上方"(不接触表面),如: The sky is over our heads. 天空在我们头顶上。 6.There are some boats on the river. 河上有几艘船。 句中on意为"在……上面"(接触表面)。又如: There is a book on the table. 桌上有一本书。 7.The ship is going under the bridge. 那船正从桥下驶过。 句中under意为"在……下面(或下方)"。如: There is a dog under the tree. 树下有只狗。 ship一般指海洋中行驶的大船。boat一词指河中行驶的小船。另外:飞机(正式用语)aeroplane(英)/airplane(美);飞机(非正式用语) plane。 新概念英语第1册课文详注Lesson35~36 1.This is a photograph of our village.这是我们村庄的一张照片。 句中of是介词,表示"……的"。又如: the windows of a room 房间的窗户 2.It is between two hills. 我们的村庄坐落在一个山谷之中。 句中It指village。between是介词,表示"在……(两者)之间"。又如: The man is standing between two policemen.

(完整版)新概念英语第一册课文版(最新整理)

Lesson1: Excuse me! Excuse me! Yes? Is this your handbag? Pardon? Is this your handbag? Yes, it is. Thank you very much. Lesson 3:Sorry sir. My coat and my umbrella please. Here is my ticket. Thank you sir. Number five. Here is your umbrella and your coat. This is not my umbrella. Sorry sir. Is this your umbrella? No, it isn't. Is this it? Yes, it is. Thank you very much. Lesson 5: Nice to meet you. Good morning. Good morning, Mr. Blake. This is Miss Sophie Dupont. Sophie is a new student. She is a French. Sophie, this is Hans. He is German. Nice to meet you. And this is Naoko.

She’s Japanese. Nice to meet you. And this is Chang-woo. He’s Korean. (朝鲜人) Nice to meet you. And this is Luming. He’s Chinese. Nice to meet you. And this is Xiaohui. She’s Chinese, too. Nice to meet you. Lesson 7: Are you a teacher? I’m a new student. My name’s Robert. Nice to meet you. My name’s Sophie. Are you French? Yes, I’m. Are you French, too? No, I’m not. What nationality are you? I’m Ital ian. Are you a teacher? No, I’m not. What’s your job? I’m a keyboard operator. What’s your job? I’m an engineer. Lesson 9: How are you today? Hello, Helen. Hi, Steven. How are you today?

高中外研社英语选修六Module5课文Frankenstein's Monster

Frankenstein's Monster Part 1 The story of Frankenstein Frankenstein is a young scientist/ from Geneva, in Switzerland. While studying at university, he discovers the secret of how to give life/ to lifeless matter. Using bones from dead bodies, he creates a creature/ that resembles a human being/ and gives it life. The creature, which is unusually large/ and strong, is extremely ugly, and terrifies all those/ who see it. However, the monster, who has learnt to speak, is intelligent/ and has human emotions. Lonely and unhappy, he begins to hate his creator, Frankenstein. When Frankenstein refuses to create a wife/ for him, the monster murders Frankenstein's brother, his best friend Clerval, and finally, Frankenstein's wife Elizabeth. The scientist chases the creature/ to the Arctic/ in order to destroy him, but he dies there. At the end of the story, the monster disappears into the ice/ and snow/ to end his own life. Part 2 Extract from Frankenstein It was on a cold November night/ that I saw my creation/ for the first time. Feeling very anxious, I prepared the equipment/ that would give life/ to the thing/ that lay at my feet. It was already one/ in the morning/ and the rain/ fell against the window. My candle was almost burnt out when, by its tiny light,I saw the yellow eye of the creature open. It breathed hard, and moved its arms and legs. How can I describe my emotions/ when I saw this happen? How can I describe the monster who I had worked/ so hard/ to create? I had tried to make him beautiful. Beautiful! He was the ugliest thing/ I had ever seen! You could see the veins/ beneath his yellow skin. His hair was black/ and his teeth were white. But these things contrasted horribly with his yellow eyes, his wrinkled yellow skin and black lips. I had worked/ for nearly two years/ with one aim only, to give life to a lifeless body. For this/ I had not slept, I had destroyed my health. I had wanted it more than anything/ in the world. But now/ I had finished, the beauty of the dream vanished, and horror and disgust/ filled my heart. Now/ my only thoughts were, "I wish I had not created this creature, I wish I was on the other side of the world, I wish I could disappear!” When he turned to look at me, I felt unable to stay in the same room as him. I rushed out, and /for a long time/ I walked up and down my bedroom. At last/ I threw myself on the bed/ in my clothes, trying to find a few moments of sleep. But although I slept, I had terrible dreams. I dreamt I saw my fiancée/ walking in the streets of our town. She looked well/ and happy/ but as I kissed her lips,they became pale, as if she were dead. Her face changed and I thought/ I held the body of my dead mother/ in my arms. I woke, shaking with fear. At that same moment,I saw the creature/ that I had created. He was standing/by my bed/ and watching me. His

Unit4 课文翻译及课后练习答案

Unit4 无子女家庭:违背十万年来的繁衍规律 课文翻译: 二十好几的凯茜、韦恩夫妇结婚已有五年之久,没有孩子。上次凯茜娘家有人问:“你们打算什么时候要孩子,组成一个家庭呢?”她答道:“我们已经是个家庭啦!” 凯茜与韦恩属于决定不要孩子的年轻已婚夫妇群体,其人数正在日益增长。最近一项调查显示在过去的五年中,年龄在25至29岁之间妇女不愿生养的百分比几乎翻了一番,在18至24岁的已婚妇女中几乎增至三倍。在这个似乎大胆反抗生物性和社会性的决定后面隐藏着什么原因呢? 或许最能公开坦陈心曲的无子女夫妇是《婴儿陷阱》一书的作者:埃伦,派克,其夫威廉,一位广告总经理兼全国不生养夫妇协会主席。派克夫妇认为他们和协会均无意反对生儿育女,不过是反对不管人们是否愿意和需要孩子就迫使人们传宗接代的社会压力。 “这是一种生活方式的选择,”埃伦说,“我们选择自由和自愿,清净和闲暇。这也是一个朝哪个方向付出努力的问题——在你自己的小家庭之内或在一个大的社团之中。这一代人面临有关地球生命延续的严重问题以及生命质量的问题。我们的孙辈也许将购票去观赏最后一批红杉或排队去获取氧气配给。有人抱怨在回到有五个孩子的家途中被交通堵塞困住好几个小时,但是他们不能将孩子与交通堵塞联系起来。在一个受到人口过剩一系列后果威胁的世界上,我们正在参与一项事业使膝下无子的生活模式为社会所接受并受世人尊重。太多的孩子作为一种文化强制的后果而呱呱坠地,离婚和虐待儿童的相关统计充分揭露了这一结果。” 埃伦的丈夫补充说:“每位朋友、亲戚、同事不停地给你施加压力,劝你要孩子,说什么‘发现你生活中失去的东西’。好多好多人很晚才发现,所谓他们失去的东西其实是他们完全不适合做的事情。” 埃伦还说:“从抱第一个洋娃娃开始,大到欣赏电视肥皂剧,成年后参加鸡尾酒会,无形之中,总有一种压力要你为人父母。但是让我们来看看养育失败的比率吧,或许天下父母应该视为像当医生一样的专门职业。有些人擅长此道,他们应当生养孩子;有些人一窍不通,他们应该认为他们还有其他的选择。” 专业观察家同意这一看法:很多人生养孩子没有正当的理由,有时候则完全没有理由。男人常常稀里糊涂就当上了父亲,根本就没有作出审慎的选择;对许多妇女来说,怀孕能够成为一种方式来逃避不可解决的冲突,譬如,迅速获得名分,或改进自己的不良形象,以及满足童年时代未曾得到的关注和关爱的需要。 我与许多人类行为领域的专家交谈,探讨为什么那么多年轻夫妇决定不要孩子,他们的看法也是众说纷纭。一位家庭治疗专家把不要孩子的决定描写为“对当今世界形势基本的本能反应”,暗示像动物群居本能那样的东西正在起作用,来应对人口过剩、城市拥挤、环境污染与核战争危险。群居本能促使妇女感到繁殖人口有违心愿,并指引她们去寻找在家庭生活之外实现自我价值的新方式。 不止一位精神病医生暗示,凡是不愿生育的人有都自恋癖——觉得自己心甘情愿迫不得已,为照顾别人与受人照顾这个互相对立的内心冲突自圆其说。有位精神病医生说:“这些人不能容忍照顾孩子的想法,他们没有多余的爱分享给孩子,”并补充道,“你们这是对亘古以来人类繁衍生生不息的离经叛道。”他的另一位同事插话说:“情有可原嘛,我们谁不想为我们的欠缺找理由? 且不论他

新概念英语第一册课文word版

Lesson 1: Excuse me! Excuse me! [劳驾,请问,对不起] Yes? Is this your handbag? [handbag的发音,当两个爆破音连在一起时前一个失去爆破,故读作:han(d)bag] Pardon? [请原谅,请再说一遍。完整句型:I beg your pardon?] Is this your handbag? Yes, it is. Thank you very much. [亦可用Thank you或Thanks,表示强调时用Thanks a lot] 笔记: 1、excuse 1)v. 原谅。eg. Excuse me. 请原谅,劳驾。 2)n. 借口。eg. It‘s an excuse. 那是一个借口 2、me pron. 我(宾格) eg. He loves me. 他爱我。 eg. She cheats me. 她骗我。 eg. Please tell me. 请告诉我。 3、Excuse me的用法。打搅别人时,常被译作“劳驾” 1)为了要引起别人的注意 eg. Excuse me, Is this your handbag? 2) 要打扰某人或要打断别人的话 Eg. Excuse me. May I ask you a question?

3) 向陌生人问路 Eg. Excuse me. Could you please tell me the way to the railway station? 劳驾,请问去火车站的路怎么走呢? 4) 向某人借东西 Eg. Excuse me. Can I borrow your pen? 打扰下,可不可以接你的钢笔用下啊? 5)需要从别人身边挤过或让别人给自己让路 Eg. Excuse me. Could you please make some room for me? 劳驾,借过下一下。 6)要求在宴会或会议中途中离开一会儿 Eg. Excuse me. May I leave for a little while? 对比起,我离开一下。 4、sorry 用于当你做错事而向别人道歉的时候,表示“对不起” 1)请问几点了? Eg. Excuse me. What time is it? 2) 不小心把水弄到了别人身上。 Eg. Sorry. 或者I‘m sorry! 3)对不起,我先失陪一下 Eg. Excuse me. 4) 误解了别人的意思 Eg. Sorry. 5、Yes 1) adv. 是的(对一般疑问句的肯定回答) Eg. Are you mad? 你疯了吗? ----- Yes, I am. 是的,我疯了

(完整版)Unit7TheMonster课文翻译综合教程四

Unit 7 The Monster Deems Taylor 1He was an undersized little man, with a head too big for his body ― a sickly little man. His nerves were bad. He had skin trouble. It was agony for him to wear anything next to his skin coarser than silk. And he had delusions of grandeur. 2He was a monster of conceit. Never for one minute did he look at the world or at people, except in relation to himself. He believed himself to be one of the greatest dramatists in the world, one of the greatest thinkers, and one of the greatest composers. To hear him talk, he was Shakespeare, and Beethoven, and Plato, rolled into one. He was one of the most exhausting conversationalists that ever lived. Sometimes he was brilliant; sometimes he was maddeningly tiresome. But whether he was being brilliant or dull, he had one sole topic of conversation: himself. What he thought and what he did. 3He had a mania for being in the right. The slightest hint of disagreement, from anyone, on the most trivial point, was enough to set him off on a harangue that might last for hours, in which he proved himself right in so many ways, and with such exhausting volubility, that in the end his hearer, stunned and deafened, would agree with him, for the sake of peace. 4It never occurred to him that he and his doing were not of the most intense and fascinating interest to anyone with whom he came in contact. He had theories about almost any subject under the sun, including vegetarianism, the drama, politics, and music; and in support of these theories he wrote pamphlets, letters, books ... thousands upon thousands of words, hundreds and hundreds of pages. He not only wrote these things, and published them ― usually at somebody else’s expense ― but he would sit and read them aloud, for hours, to his friends, and his family. 5He had the emotional stability of a six-year-old child. When he felt out of sorts, he would rave and stamp, or sink into suicidal gloom and talk darkly of going to the East to end his days as a Buddhist monk. Ten minutes later, when something pleased him he would rush out of doors and run around the garden, or jump up and down off the sofa, or stand on his head. He could be grief-stricken over the death of a pet dog, and could be callous and heartless to a degree that would have made a Roman emperor shudder. 6He was almost innocent of any sense of responsibility. He was convinced that

博士英语课文翻译Unit4

Unit4 1.The crisis of global poverty has, at long last, been accorded a high priority on the international agenda. This propitious development has sparked a flurry of discussion and research concerning the means for eradicating this debilitating condition from human life. Yet as renewed pledges for action pour in from governments, as long-held theories and conventional approaches fail to quell long-held prejudices, conflicts, and exploitation, a feeling of rudderlessness looms over the global enterprise of poverty eradication. At the same time, a palpable optimism emerges from the attention and momentum generated by the search for solutions to this worldwide challenge. 2.The mechanisms of poverty eradication have long been defined in primarily material terms. Indeed, the central pillar of the international community’s poverty alleviation efforts has been the transfer of financial resources. Approximately $2.3 trillion have been spent on foreign aid over the last five decades.[1] Tragically, the aid, far from ushering in greater self-sufficiency, has often had a detrimental effect on recipient communities: increased dependency on foreign assistance, subservience to externally dictated priorities, misappropriation of funds and decreased pressure for governance reform. In a resolute push for change, the United Nations has sought to expand the mechanisms for assistance and to galvanize support for poverty alleviation through its Millennium Development Goals.[2] 消除贫困的机制,很久以来主要是用物质的术语界定的。事实上,国际社会努力缓解贫困的主要手段是调配资金。在刚刚过去的五十年里,大约2.3万亿美元花在了外援上1。可悲的是,这些援助不但未能帮助受援群体增强自立的能力,反而常常带给受援群体负面影响——增加了他们对外援的依赖、总是屈从于来自外部的指示、挪用资金、减低了政府自身改革的动力。为了坚决推进变革,联合国通过其制定的《千年发展目标》寻求扩展援助的机制,加大对扶贫的支持力度。 3.It is now increasingly acknowledged that such conditions as the marginalization of girls and women,[3] poor governance,[4] ethnic and religious antipathy,[5] environmental degradation[6] and unemployment[7] constitute formidable obstacles to the progress and development of communities. These evidence a deeper crisis—one rooted in the values and attitudes that shape relationships at all levels of society. Viewed from this perspective, poverty can be described as the absence of those ethical, social and material resources needed to develop the moral, intellectual and social capacities of individuals, communities and institutions. Moral reasoning, group decision-making and freedom from racism, for example, are all essential tools for poverty alleviation. Such capacities must shape individual thinking as well as institutional arrangements and policy-making. To be clear, the goal at hand is not only to remove the ills of poverty but to engage the masses of humanity in the construction of a just global order. 4.Individuals and institutions must work in tandem to take up this task. One of the goals of poverty alleviation, then, centers on the individual: he must be helped to reclaim his dignity and sense of self-worth, must be encouraged to gain confidence to improve his condition and strive to realize his potential. Beyond the achievement of personal well-being, he must be nurtured to become a source of social good—of peace, happiness and advantage to those around him. It is at the level of service to others that our humanity achieves its highest expression. The second goal centers on institutions: at every level of society, they must serve as channels through which the talents and energies of individuals can be harnessed in service to humanity. Resources that help to develop this individual and institutional capacity represent a true source of wealth to the community. 5.Much like the physical principles that govern the material world, the social world, too, is governed by moral principles, which underlie the functioning of an ordered society. Principles such as gender equality,[8] trustworthiness,[9] access to education, human rights and freedom of religion,[10] for example, tend to correlate positively with measures of socioeconomic well-being and stability. The interrelatedness of challenges stemming from poverty calls for the articulation of principles capable of guiding analysis, decision-making and the

相关主题