英语课文翻译 Unit 1Ghosts for Tea

Unit 1Ghosts for Tea1 “Ten pence for a view over the bay”, said the old man with the telescope. “Lovely clear morning. Have a look at the old lighthouse and the remains of the great shipwreck of 1935. ”“十便士看一次海湾风光，”那个带着一架望远镜的老头说道。“多么晴朗美丽的早晨。请来看看那古老的灯塔和1935年失事的大轮船残骸吧。”2 Ten pence was sheer robbery, but the view was certainly magnificent.要十便士简直是敲诈勒索，可是海湾的景色确实壮丽。3 Cliffs stretched into the distance, sparkling waves whipped by the wind were unrolling on to the beach, and a few yachts, with creamy-white sails, were curving and dodging gracefully on the sea. Just below, a flock of seagulls were screaming at one another as they twisted and glided over the water. A mile out to sea, the old lighthouse stood on a stone platform on the rocks, which were being greedily licked by the waves. In no way indeed did I grudge my money. As I directed the telescope towards the lighthouse, the man beside me tapped my wrist. 峭壁向远方伸展，海风激起的阵阵波浪泛着白花，冲上海滩。海面上几艘游艇张着乳白色的风帆优雅地避开浪头蜿蜓前进。山崖下面，一群海鸥相互叫唤着，在海面上盘旋飞翔。 离岸一英里处，在海浪贪婪地吮舔着（拍打着）的岩岸上，那座古老的灯塔矗立在一座石头平台上。说 实话，我毫不吝惜那几个钱。当我把望远镜转朝灯塔时，站在我身旁的那个老头拍了拍我的手腕。4“Have you heard about the terrible tragedy that occurred there in that lighthouse? he asked in a hushed whisper. ” “I imagine there may be plenty of legends attached to such a dramatic-looking place” I suggested. “Its no legend, declared the old man. My father knew the two men involved. It all took place fifty years ago today. Let me tell you. ”您听过在那座灯塔里发生的一起骇人听闻的惨案吗?”他压低了嗓声对我说。“我想这个地方看起来非常富有戏剧性，有关它的传说一定不少，”我说。“这可不是传说，”那老头郑重其事地说。“我父亲认识那起惨案的两个当事人。一切都发生在50年前的今天。让我说给您听听吧。”5 His voice seemed to grow deeper and more dramatic. 他的声音似乎变得更低沉、更富有戏剧性了。6 “For a whole week that lighthouse had been isolated by storms”, he began, “with terrifying seas surging and crashing over the rocks. People on shore were anxious about the two men working there. Theyd been on the best of terms until two or three weeks before, when they had quarreled over cards in the village inn. Martin had accused Blake of cheating. Blake had vowed to avenge the insult to his honor. But thanks to the wise advice of a man they both respected, they apologized to each other, and soon seemed to have got over their disagreement. But some slight resentment and bitterness remained. And it was feared that the strain of continued isolation and rough weather might affect their nerves, though, needless to say, their friends had no idea how serious the consequences would be.” “整整一个礼拜，风暴困住了那座灯塔，”他开始说。“咆啸的大海波涛汹涌，海浪拍打着岩石，轰然作响。岸上的人们十分担心在那儿工作的两个人。他们俩是多年的挚友，但在两三个礼拜前，他们在乡村酒店里玩牌时吵了一架。马丁指责布莱克打牌时耍赖，布莱克则发誓要对侮辱他人格的不实之辞进行报复。多亏一位他们 俩都尊敬的人好言相劝，他们才互相道了歉，并以乎很快地结束了他们之间的不快。不过各自心里还有些怨恨。因此，人们担心长时间与世隔绝所造成的极度紧张和恶劣的天气会使他们俩神经过敏，尽管不用说，但两人的朋友们根本没意识到后果会有多么严重。”7 “Fifty years ago to-night, no light appeared in the tower, and only at two oclock in the morning did the beam suddenly start to flash out its warning again. The next morning the light was still visible. The storm had almost blown itself out, so a relief boat set out to investigate. A grim discovery awaited the crew. The mens living-room was in a horrifying state. The table was over-turned: a pack of playing cards was scattered everywhere: bloodstains splashed the floor. The relief men climbed the winding stair to the lantern room and there discovered Martins body, crouched beside the burning lamp. He had been stabbed and was dead. Two days later, Blakes body was washed up. scratched, bruised, and terribly injured.” “离今50年前的那个晚上，灯塔上没有出现灯光，直到凌晨两点钟左右才有一束灯光突然发出警告信号。“第二天早上，灯光依然可见。风暴已经平息了，人们派出一条救生船前去查看情况。等待人们的却是一个不忍目睹的场面马丁和布莱克的起居室一片骇人景象，桌子翻倒在地，一副牌散得到处都是，地板上溅满了血迹。营救人员爬上旋梯来到灯塔间，在那儿发现了马丁的尸体蜷缩在仍然亮着的灯旁。他是被捅死的。两天后，布莱克的尸体被潮水冲了上来，他身上划破多处，浑身青肿，伤得不轻。8 “Only then could we really start guessing what had happened. This great tragedy could only have been due to a renewal of their quarrel. Bored and depressed as a result of their isolation, Martin and Blake must have started to play cards. Again suspecting cheating, Martin had accused his former friend of dishonesty; a fight had broken out and Blake had seized his knife. In a fit of madness he had attacked his companion, who had fallen mortally wounded. Then, appalled by what he had done, the loneliness, the battering of wind and waves, Blake had rushed to the parapet and flung himself on to the rocks below, where the sea had claimed him. “我们只是在那时才猜测究竟发生了什么事。这场大悲剧只是由于他们俩再次争吵而引起的。他们准是因为与世隔绝而内心焦躁，于是开始玩牌。马丁又怀疑布莱克耍赖，指责这位原先的朋友不老实。接着一场格斗发生了，布莱克一把拿起刀子，在一阵狂怒之下向他的伙伴刺去，马丁受了致命伤而倒下。布莱克被自己的行为惊呆了。他受不了这里的孤独寂寞以及风浪的拍击声，于是狂奔到栏杆边纵身跳向下面的岩石。接着大海吞噬了他。9 “But Martin was still alive. Hours later, after darkness had fallen, he had recovered consciousness. He remembered his job of lighting the lamp; suffering intense pain, the poor wretch crawled slowly up the winding staircase, dragging himself from step to step till he got to the lantern. At his last gasp he managed to light this before finally collapsing. “但当时马丁还活着。过了几小时，也就是在天色暗下来以后，他苏醒过来，想起了自己点灯的职责。于是，可怜的马丁忍着剧痛，慢慢地爬上旋梯，一步一步地爬到灯前。用最后剩下的一口气，他点亮了灯塔，然后倒下。10 “For years afterwards it was said that the lighthouse was haunted, and, owing to these stories, they didnt have any applicants for the job of lighthouse-keeper from among the superstitious local inhabitants. And now they say that on every anniversary of that day, especially when the sea is rough, you can stand in the living-room, hear the cards failing and the sound of angry cries, see the flash of a blade, and then glimpse a figure rushing to the parapet. And then you hear the slow dragging of a body from step to step towards the room above. “数年后，据说那座灯塔闹鬼了。就因为这些传说，当地迷信的居民中没有人愿意申请做灯塔维护员。如今发人们都说，每年到出事的那一天，尤其是当海浪很大的时候，人们站在起居室里就能听到摔牌声和怒吼声，就能看到刀刃的寒光，还会瞥见一个人影奔向栏杆，然后听到一个人缓慢地向塔顶爬去。”11 “The old man paused and I turned to go. By the way, he added, have you any free time this afternoon? If so, why dont you have tea in the lighthouse? We are putting on a special boat trip to-day. Were charging a pound. And my brother, who bought the old lighthouse when they built the new one just on the point, can serve very good teas there - included in the price of the boat trip-a bargain, considering the problem of obtaining the food. And if you are at all sensitive to the supernatural, youre likely to have an unusual, perhaps an uncanny experience there. 老头停了停，我转身欲走。“对了，”他又开口了，“今天下午您有空吗?要是有空，干吗不到那座灯塔去喝杯茶?今天我们开专船，收费一镑，我兄弟买下了那座旧的并在原址建造了一座新灯塔，。他能提供好的茶茶钱都算在船费里了价钱公道，要知道搞到食品是很费事的。如果您对鬼之类的神奇东西有那么一点儿兴趣的话，这可能是一次不寻常的，大概还是不可思议的经历呢。”12 I eyed him appreciatively. Youre wasting your talents, I said. You should have been a fiction writer. You dont believe it? exclaimed the old man indignantly. Id find it a job, I answered. My father, Henry Cox, started as keeper of that lighthouse fifty- two years ago, and he and Jim Dowley, now retired on a pension, were in charge for ten years. Come and see my dad one day with that tale; hed enjoy it . But the old man had already turned his attention to a more likely client. 我以赏识的目光打量了他一下说：“您真是在浪费您的才能。您应该当个小说家。” “你不相信吗？”老人很生气的呼喊。“很难相信，”我回答说。“我父亲叫亨利科克斯，52年前就开始在那里当灯塔管理员，现在他和吉姆道利都已退休拿养老金。他们一起看守灯塔有十年之久。哪天您不妨去看看我的父亲，并把故事讲给他听，他一定会欣赏的。” 但老头已把注意力转向一个更有可能上当的顾客身上去了Unit 2Individuals and Masses个人以及群体1 A man or woman makes direct contact with society in two ways: as a member of some familial, professional or religious group, or as a member of a crowd. Groups are capable of being as moral and intelligent as the individuals who form them; a crowd is chaotic, has no purpose of its own and is capable of anything except intelligent action and realistic thinking. Assembled in a crowd, people lose their powers of reasoning and their capacity for moral choice. Their suggestibility is increased to the point where they cease to have any judgement or will of their own. They become very excitable, they lose all sense of individual or collective responsibility, they are subject to sudden excesses of rage, enthusiasm and panic. In a word, a man in a crowd behaves as though he had swallowed a large dose of some powerful intoxicant. He is a victim of what I have called herd-poisoning. Like alcohol, herd- poison is an active, extravagant drug. The crowd-intoxicated individual escapes from responsibility, intelligence and morality into a kind of frantic, animal mindlessness. 一个人通过以下两种方式与社会直接接触：作为某个家庭、职业或宗教组织的成员，或者仅仅是隶属于某个群体。一个组织所表现出来的智慧和道义是与其成员的一致的，而一个群体却是无秩序的，没有特定的目的并且无法进行明智的行为和现实性的思考。在一个群体里，人们失去了用逻辑思维来推论和选择对与错的能力，取而代之的是那个群体的集体思维的选择。他们因此也变得极为亢奋，将作为个人和大众的责任全都抛之脑后，易受到意想不到的过多怒气、狂热以及恐惧而极度情绪化。总之，一个人身处某个群体里就好像吃了大量的烈性致醉药物，他自己便是这种有毒药物的牺牲品。和酒精一样，这种药物能使人兴奋，并且是极度兴奋。被这种群体药物麻醉的人逃避责任，不愿动脑子，失去道德感，变得和疯子、动物没两样。2 Reading is a private, not a collective activity. The writer speaks only to individuals, sitting by themselves in a state of normal sobriety. The orator speaks to masses of individuals, already well-primed with herd-poison. They are at his mercy and, if he knows his business, he can do what he likes with them. 阅读是一种个人而不是集体的思维活动。作者叙述的对象是处于清醒状态的个人，而演讲家讲演的对象是由一个个被麻醉的个人组成的群体。这个群体已经处在他的控制当中，如果他知道这种情况的话，如果他愿意的话他可以随意的煽动这些人。3 Unlike the masses, intellectuals have a taste for rationality and an interest in facts. Their critical habit of mind makes them resistant to the kind of propaganda that works so well on the majority. Intellectuals are the kind of people who demand evidence and are shocked by logical inconsistencies and fallacies. They regard over-simplification as the original sin of the mind and have no use for the slogans, the unqualified assertions and sweeping generalizations which are the propagandists stock-in- trade. 和大多数人不一样，知识分子崇尚理性，讲究事实。对大多数人都有影响的宣传在他们这失去了应有的效果便是得益于这种思维方式。知识分子就是这么一些注重证据以及对逻辑的不一致与欺骗性感到震惊的人。他们认为过于简单化是思想的原罪，标语、毫无道理的断言和大量的概括性用语等宣传家们常用的伎俩对他们毫无作用。4 Philosophy teaches us to feel uncertain about the things that seem to us self-evident. Propaganda, on the other hand, teaches us to accept as self-evident matters about which it would be reasonable to suspend our judgement or to feel doubt. The propagandist must therefore be consistently dogmatic. All his statements are made without qualifications. There are no greys in his picture of the world; everything is either diabolically black or celestially white. He must never admit that he might be wrong or that people with a different point of view might be even partially right. Opponents should not be argued with; they should be attacked, shouted down, or if they become too much of a nuisance, liquidated. 哲学告诉我们要对那些不证自明的事情进行怀疑。而宣传家们却恰恰相反，他们教我们要无条件的接受这些本应该受到质疑东西。因此他们是始终如一的教条主义分子，说的话都是不允许他人质疑的。在他们的世界里，只存在邪恶的黑色和崇高的白色而没有处于中间的灰色。他们从不承认自己有一点点的错误，也决不会认为别人有部分是对的，更不会和对手讲道理，只会用蛮力对对手进行攻击压制，一旦他们感到这些反对者太过讨厌就把这些人终结了。5 Virtue and intelligence belong to human beings as individuals freely associating with other individuals in small groups. So do sin and stupidity. But the subhuman mindlessness to which the demagogue makes his appeal, the moral imbecility on which he relies when he goads his victims into action, are characteristic not of men and women as individuals, but of men and women in masses. Mindlessness and moral idiocy are not characteristically human attributes; they are symptoms of herd-poisoning. In all the worlds higher religions, salvation and enlightenment are for individuals. The kingdom of heaven is within the mind of a person, not within the collective mindlessness of a crowd. 在小组织里，人与人作为个体而进行自由交往时美德和智慧就会成为他们个人的特点，罪孽和愚钝也是一样。但是煽动分子经常依靠的低人类的盲目和他们进行煽动时所凭借的被煽动者的道德障碍是人在群体里表现的特征而不是人本身的特征。盲目和道德障碍不是人的本性，而是被药物麻醉后的症状。在世界所有有更高宗教信仰的地区，超度和启蒙的对象都是个人。因知道上帝而获得的安详和快乐只会存在于个人的心里，而不是集体无知的群体里。 6 In an age of accelerating over-population, of accelerating over-organization and ever more efficient means of mass communication, how can we preserve the integrity and reassert the value of the human individual? This is a question that can still be asked and perhaps effectively answered. A generation from now it may be too late to find an answer and perhaps impossible, in the stifling collective climate of that future time, even to ask the question. 在一个人口和社会组织急剧膨胀以及公众交流方式前所未有多的年代，我们要如何保护人类个体的完整性，重申人类个体的价值呢？这是一个仍需解答的也是一直被深刻探询的问题。也许等到下一代即使找到答案也为时过晚，也许在那样一个集体气候极为浓重的年代就是连问这个问题也变的不可能了。Unit 4 Explicit and Implicit Moral Education 1 Imagine a guardsman, from the moment he falls in on parade in the morning until the moment the parade is dismissed, every conscious action he makes is predetermined and controlled. If inadvertently he does something that is not in the schedule, such as drop his rifle, he has to cover up the accident by pretending to faint. To do anything other than conform might show originality （独特的）and inventiveness（创造性）, but from the point of view of military ethos（风气，社会思潮） would be immoral. 显性和隐性的道德教育 请想象有一个卫兵，从他早上站入游行队列中开始直到游行结束，他的每一个有意识的动作都是事先规定好的并且在掌控之中。如果他一不小心做了什么不是事先安排好的动作，比如把步枪弄掉了，那他就必须假装自己晕倒了来掩饰这一过失。除了遵守规定以外，做任何事都可能会显得一个人很有创意或者创造力，但是从军人应有的气质来看，这是不道德的。 2 That is an example of a thorough-going explicit moral system. In it actions are rigidly divided into right ones and wrong ones, permitted ones and non-permitted ones, and everyone involved accepts this without question; and to train a participant in such a system is an explicit matter, and the simplest form of behaviour training, provided the learners acknowledge the teacher as an unquestionable authority who knows exactly what moral behaviour is. 这就是一个完全显性的道德系统的典例。在这种道德系统中，行为被严格分成正确的与错误的，被允许的与不被允许的这两种，每一个身处这种道德系统中的人都完全无条件接受这种设定；训练一个这种系统中的参与者是一件十分明显的事情，这种最为简单的行为训练模式使学习者认识到这些老师就是不可质疑的权威，他们明确地知道什么是道德的行为。 3 Consider the same guardsman in the evening, in a tavern with a girl. His behaviour is not so rigorously controlled, and he has many choices of action, many decisions to make. In that case, all sorts of pressures are influencing his choice of actions. What his peer group does, what is the custom at the moment in that area, what he thinks the girlfriend will accept or expect, maybe the sort of lifestyle he has seen displayed in television plays, the things he has read about in the papers, these are all contributing to his decisions. He has not been instructed explicitly, as in the morning, but he has had a much more diffuse implicit training in behaviour, derived from many sources. 再想象一下，同样是这个卫兵，在一个晚上，和一个女孩儿在酒馆里。他的行为不用再被那么严格地约束，他可以选择进行很多行动，做很多决定。在这种情况下，仍然有很多种压力影响他做出抉择。他的同事的行为，在那个时间那个地方的习俗，他认为他女朋友有可能接受或期望的事情，在电视剧里看过的某种生活方式，在报纸上阅读过的事情这些都影响着他的决定。他没有像早晨一样被明确地指示应该做什么事情，但是他的行为通过许多渠道受过更多分散的暗示性的训练。 4 These, then, are the two forms of education available to those who wish to influence others morals - the explicit instruction and the implicit influence of surrounding behaviour. Which do we use with school pupils, or do we perhaps need to make use of each at different times? Above, in describing the morning parade morals of the guardsman, it was pointed out that explicit instruction depended on the learners acceptance of the authority of the instructor. Without that acceptance the system breaks down. While to the same guardsman in the evening, in a tavern with a girl, such explicit moral exhortation would probably have little effect, because the speaker is not regarded as an authority, but rather as a crank. This illustrates the impossibility of having explicit moral education unless all concerned have agreed on the fundamental principles, and on who has the right to expound them and say how they apply in practice. Where you have a society or an organization in which such accord is possible, then behaviour is determined and can be the subject of explicit instruction. 这就是可以影响其他人道德观念的可行的两种教育模式对于一个人行为的显性的指示与隐性的指示。面对学校学生时我们应采取哪种方式？或者我们是否需要在不同情况下采取不同的模式？首先，在描述这个卫兵早晨列队游行时的道德行为的时候，我们必须指出，显性的指示需要依靠学习者完全接受并认同指示者的权威性，如果没有这种接纳与认同，显性的道德系统是会瓦解的。同样是这个卫兵，在晚上，和一个女孩儿在酒馆里，如果还有人对他进行显性的道德指示指示他应该做什么事情，那很可能是没有任何效果的，因为这个时候指示者不被学习者认为具有权威性，他很可能被认为是个怪人。这就阐明了显性的道德系统一般情况下是不可行的，除非系统中的所有参与人都认同基本的原则，认同有一个特定的人可以有权力来指示他们并且告诉他们在特定情况下应该如何行动。在一个这样的协议可能存在的社会或者组织中，行为就可以被确定以及约束，并且服从于明确的显性的指令。 5 It is possible to find such accord in religious bodies, in certain social organizations, in sports clubs, sometimes even in schools. Consequently in those groups there can be explicit instruction about right and wrong actions in matters that pertains to group activities. For instance, the cricketer is given clear direction that when bowling he must not put his foot over the crease, and that when batting he must not obstruct the fielders. These conventions are necessary if the activity is to exist, and may be regarded as part of the morals of the game. But they do not apply to the whole of the players life. 在宗教团体、一些特定的社会组织、体育俱乐部、有时甚至在学校中，有可能会存在这样的协议。所以这些团体中就有可能存在对团体活动中正确和错误行为的显性的指示。举个例子，板球运动员会被给予明确的显性的指导：在投球的时候，脚不可以越线；在击打的时候，不可以妨碍到外野手。如果一项运动想要存在下去进行下去，这些规定与惯例是必不可少的，并且可能被当作是游戏的一个道德组成部分。但是这些规定不会跟随运动员的一生。 6 Some will perhaps wish to object that what I have been talking about so far is not morality at all, but mores, or customs, or conventions. After all, cricket can be looked on as superficial activities, played according to rules that have been consciously invented and which might have been quite different. Morality is something much deeper, concerned with the nature of the world, with the nature of people, and with how both the world and the people should be treated. 有些人可能会否认我刚刚讲的这些属于道德，而认为它们属于习俗、风俗或者惯例。毕竟，板球运动是根据人为规定好的规则而进行的一种表面的活动，这些规则本身可以与现在的大相径庭。而道德是更为深入的，它关系到世界的本质，人类的本质，以及应该如何对待世界与人。7 That is so, and it highlights an important problem. If morality springs from something deep in the order of things that is pressing upon us to behave in one way rather than another, and if, on the one hand, resistance to that pressure leads to lives of unhappiness and frustration and pain, and, on the other hand, accord with the pressure results in a life of completion, self-expression and happy comradeship, and if we could fully appreciate the nature of that pressure, then we should not only understand what is required of us in order to be moral, but also we could design an explicit moral education that would instill that requirement into the young. 这就突出了一个很重要的问题：如果道德从事物的本质要求和运行规律而来，这种规律迫使我们做特定的行为，如果我们不遵循这种要求会导致生活不幸福而且充满痛苦与挫折，另一方面遵循这种要求会使生活完满、自我可以得到表达并且拥有愉快的人际关系，如果我们可以欣赏或感激这种要求或是压力的本质，我们就不仅应该理解那些促使我们变得道德的要求，还应该设计出显性的道德教育模式来教育年轻人。8 It is possible, however, that mores and morals are all that different. Each generation, each culture, thinks that its mores, its behavioural injunctions and customs, are an expression of the moral imperative in the heart of things. The idea of an absolutely plain, unchanging, unchallenged description of morality, which will be acceptable to all forever, is probably a philosophical dream. Each society has to work out for itself what is to be its morality, influenced by its past history, its geographical location , its psychological temperament, its inherited religion. Certainly there was formerly no harassing debate about how to conduct moral education. Those of us who were young were told what was expected of us, in reasonably explicit fashion, and displeasure was shown if we did not conform. 然而也有可能，习俗惯例和道德是完全不同的。每一代人，每一种文化，都认为它的习俗，它的对行为的指令还有惯例是一种从事物本质表达道德规则的方式。那种绝对简单朴素的、不会改变的、无法质疑的、可以适用于一切现象的道德标准很可能只是一种哲学上的梦想。每一个社会都必须形成它自己的道德体系，这要受到这个社会的历史、地理位置、心理特征以及宗教传承的影响。很明显，以前在如何进行道德教育方面没有令人困扰的争论。在我们年轻的时候，我们在一种显性的教育模式下被告知被期待的行为是什么，并且如果我们不遵守，就会发生不愉快。9 The relevant point is that the expected was known. Furthermore, where there is such a strong consensus of opinion of what constitutes moral action, not only in small groups or within individual classes, but over the generality of society, then moral education is an agreed matter and does need consciously to be done. The young accept the way of life of their elders and growing up consists of copying it and living it out in their turn. The rules are explicit and the young wish to conform because that seems the way of claiming their adulthood, the way of being responsibly grown up. 这里需要说明的是我们被期待的行为应是清楚明了的。进一步讲，如果不仅仅是一些社会团体或者单个的阶级，而是当整个社会都对什么是道德的行为有一致的看法的时候，那么道德教育就应该是一种既定的模式并且被人