新一代大學(xué)英語綜合教程1英語課文翻譯

1、新一代大學(xué)英語綜合教程1 課后翻譯UNIT 1 2、Indeed, we might feel as if we are suddenly awash in friends. Yet right before our eyes, were also changing the way we conduct relationships. Face-to-face chatting is giving way to HYPERLINK /Reports/2010/Teens-and-Mobile-Phones.aspxtexting and messaging; people even prefer

2、 these electronic exchanges to, for instance, simply talking on a phone.Smaller circles of friends are being partially eclipsed by Facebook acquaintances routinely numbered in the hundreds. Amid these smaller trends, growing research suggests we could be entering a period of crisis for the entire co

3、ncept of friendship. Where is all this leading modern-day society? Perhaps to a dark place, one where electronic stimuli slowly replace the joys of human contact.確實(shí)如此，我們似乎感到突然之間好友數(shù)量井噴。不過，我們眼前也正在改變?yōu)槿颂幨赖姆绞?。面對面的聊天正在被短信取代；相比打個電話，人們甚至更愿意使用這些電子交流方式。臉譜網(wǎng)上的熟人圈兒動輒數(shù)百人，相比之下，現(xiàn)實(shí)生活中規(guī)模較小的朋友圈則顯得黯淡少光。在這些較細(xì)微的趨勢中，越來越多的

4、研究表明友誼的整個概念正在遭受危機(jī)，而我們也許正在一步步地邁向這個危機(jī)時代。所有這一切要把現(xiàn)代社會引向何方？也許現(xiàn)代社會就此陷入黑暗深淵，在這個深淵里，人與人之間交往的樂趣慢慢地被電子誘惑所取代。 8、No single person is at fault, of course. The pressures on friendship today are broad. They arise from the demands of work, say, or a general busyness that means we have less quality time for others.

5、How many individuals would say that friendship is the most important thing in their lives, only to move thousands of miles across the continent to take up a better-paid job?當(dāng)然，這并不是某個人的錯。如今，交友壓力來自方方面面。比如來自工作壓力，或是整天瞎忙，無法和他人享有高質(zhì)量的溝通時間。有人嘴上說友誼是生命中最重要的東西，卻為了一份收入頗豐的工作遠(yuǎn)赴千里之外。這樣的人還少嗎？ 9、Of course, we learn

6、how to make friends or not in our most formative years, as children. Recent studies on childhood, and how the contemporary life of the child affects friendships, are illuminating. Again, the general mood is one of concern, and a central conclusion often reached relates to a lack of what is called un

7、structured time.當(dāng)然，我們是在性格成型的最重要的孩提時期學(xué)會如何結(jié)交朋友或是如何斷交。最近，關(guān)于兒童期和兒時生活對交友的影響的研究很有啟發(fā)性。這些研究再一次關(guān)注了風(fēng)氣這個問題，其主要結(jié)論都與孩子缺少“計劃外時間”有關(guān)。 10、Structured time results from the way an average day is parceled up for our kids time for school, time for homework, time for music practice, even time for play. Yet too often toda

8、y, no period is left unstructured. After all, who these days lets his child just wander off down the street? But that is precisely the kind of fallow time so vital for deeper friendships. Its then that we simply hang out, with no tasks, no deadlines and no pressures. It is in those moments that chil

9、dren and adults alike can get to know others for who they are in themselves.“計劃內(nèi)時間”源自每一天的時間安排方式，何時上學(xué)，何時完成家庭作業(yè)，何時進(jìn)行音樂訓(xùn)練，甚至何時玩耍，一股腦兒的塞給孩子。然而，再尋常不過的是，沒有任何一個時段是沒有安排的。畢竟，現(xiàn)在誰還會讓自己的孩子在街上閑逛呢？但是，恰恰就是這種“無所事事”的時間對于深厚的交情至關(guān)重要。在這個時間段，我們只是閑逛，沒有任務(wù)，沒有最后期限，沒有任何壓力。就在這些時候，孩子也罷，成人也罷，才能真正了解同行之人。12、Aristotle had an attrac

10、tive expression to capture the thought: close friends, he observed, share salt together. Its not just that they sit together, passing the salt across the meal table. Its that they sit with one another across the course of their lives, sharing its savor its moments, bitter and sweet. The desire for f

11、riendship comes quickly; friendship does not, Aristotle also remarked. Its a key insight for an age of instant social connectivity, though one in which we paradoxically have an apparently growing need to be more deeply connected.亞里士多德曾經(jīng)這樣表達(dá)此意，妙不可言。他說，親密的朋友，是“一起吃鹽的朋友”。他并不是說朋友們坐在一起，在飯桌上把鹽傳來傳去。他的意思是朋友們

12、共享人生經(jīng)歷，分享各種滋味，苦的，甜的。亞里士多德還說過“交友的想法常常匆匆而至，但是真正的友情往往姍姍來遲。”這對于當(dāng)今這個時代來說是一種重要的真知灼見。因?yàn)?，在這個時代里，雖然人們能迅速建立關(guān)系，不過我們反倒越發(fā)覺得需要更深一步結(jié)識他人。UNIT 26、With persistence and practice, such a process can lead to lasting results. I know one Wall Street executive who sought to improve his empathy specifically his ability to r

13、ead peoples reactions and their perspectives. Before beginning his quest, the executives subordinates were terrified of working with him. People even went so far as to hide bad news from him. Naturally, he was shocked when finally confronted with these facts. He went home and told his family but the

14、y only confirmed what he had heard at work. When their opinions on any given subject did not mesh with his, they, too, were frightened of him.只要堅持并不斷實(shí)踐，這樣的過程能夠帶來持久的結(jié)果。我認(rèn)識一位華爾街的主管，他想方設(shè)法提高自己的同理心。具體一點(diǎn)就是讀懂對方的反應(yīng)，了解對方的看法。在開始努力尋求改變之前，這位主管的下屬懼怕與其一起工作。人們甚至對他隱瞞壞消息。最終面對這些情況時，他自己自然大吃一驚。回家后，他告訴家人但家人更肯定了他在單位聽到的一切

15、。無論什么話題，如果家人的觀點(diǎn)未能與之吻合，他們也會害怕他。7、Enlisting the help of a coach, the executive went to work to heighten his empathy through practice and feedback. His first step was to take a vacation to a foreign country where he did not speak the language. While there, he monitored his reactions to the unfamiliar a

16、nd his openness to people who were different from him. When he returned home, humbled by his week abroad, the executive asked his coach to shadow him for parts of the day, Several times a week, in order to critique how he treated people with new or different perspectives. At the same time, he consci

17、ously used on-the-job interactions as opportunities to practice “hearing” ideas that differed from his. Finally, the executive had himself videotaped in meetings and asked those who worked for and with him to critique his ability to acknowledge and understand the feelings of others. It took several

18、months, but the executives emotional intelligence did ultimately rise, and the improvement was reflected in his overall performance on the job.這位主管向私人教師尋求幫助，他回到工作崗位，通過實(shí)踐和別人的反饋來提高自己的同理心。首先，他到一個語言不通的國家去度假。在異國他鄉(xiāng)，他審視自己面對不熟悉事物的反應(yīng)以及對異族人群的開放性。返回家鄉(xiāng)時，一周的國外生活已使他丟掉了所有的高傲，這位主管讓私人教師一周跟蹤自己幾天，每天跟蹤自己幾個時段，以此評價自己對持新觀

19、點(diǎn)或不同觀點(diǎn)人的態(tài)度。同時，他還有意識地利用工作現(xiàn)場與人交往的機(jī)會來實(shí)踐“傾聽”異己觀點(diǎn)。最后，主管還讓人拍攝他開會時的表現(xiàn)，讓下屬以及合作伙伴評價自己承認(rèn)并理解他人感情的能力。這個過程持續(xù)數(shù)月，但最終，主管的情商確實(shí)提高了，并在他的整體工作表現(xiàn)上體現(xiàn)了出來。8 Its important to emphasize that building ones emotional intelligence cannot will not happen without sincere desire and concerted effort. A brief seminar wont help; nor

20、can one buy a how-to manual. It is much harder to learn to empathize to internalize empathy as a natural response to people than it is to become adept at regression analysis. But it can be done. “Nothing great was ever achieved without enthusiasm,” wrote Ralph Waldo Emerson. If your goal is to becom

21、e a real leader, these words can serve as a guidepost in your efforts to develop high emotional intelligence.需要強(qiáng)調(diào)的是，沒有真誠的愿望和竭盡全力的付出，培養(yǎng)情商是不可能的，也不會有結(jié)果。一場簡短的研討會起不了作用，實(shí)用操作手冊也無法買到。要使同理心內(nèi)化為對別人的一種自然反應(yīng)，才算是獲得了同理心，這比擅于回歸分析要難得多。但獲得同理心也是能做到的。拉爾夫沃爾多愛默生寫道：“沒有熱情，就不可能取得任何偉大的業(yè)績?！比绻愕哪繕?biāo)是成為一位真正的領(lǐng)袖，這句話可以激勵你不斷努力，提高情商。UN

22、IT 32、First, science is practiced by special people with a specific view of the world. Scientists try to be objective, unsentimental and unemotional. They do not let their feelings get in the way of their observations of real things, facts, as they call them. They often work in laboratories or in ot

23、her areas where they can carefully control what they are working on. They do not just wander out onto the dock at sunset and look at the world with wonder, as a poet might. Ideally, they are also both honest and check them out and then utilize them in their findings so others can check them out and

24、then utilize them in their own work. They do not claim more than they can prove, and often even less. But they are very proud of their calling and prefer to talk to other scientists rather than anybody else, especially poets, who tend to make them feel uncomfortable, to put them down.(Of course poet

25、s also feel scientists return the favor.)首先，從事科學(xué)工作的是特殊的一類人，他們具有特定的世界觀?？茖W(xué)家努力保持客觀、理性，不感情用事，不會讓感情妨礙他們觀察他們所說的實(shí)物和事實(shí)?？茖W(xué)家常常在實(shí)驗(yàn)室或者他們能夠嚴(yán)格控制研究對象的場所工作。他們不會像詩人那樣，在日落時去碼頭閑逛，驚奇地觀賞這個世界。典型的科學(xué)家既樸實(shí)，又謙恭。他們總是盡量客觀地匯報他們的科學(xué)發(fā)現(xiàn)，以便別人能夠證實(shí)并在工作中加以運(yùn)用。他們不會對自己不能證明的事物妄加斷言，甚至常常連自己能夠證明的也不去多說。然而，他們對“科學(xué)家”這一稱謂引以為傲，更喜歡彼此相互交流，而不太愿意和其他人交流，

26、尤其是和詩人，因?yàn)樵娙丝傋屗麄兏杏X不自在，且常貶低他們。（當(dāng)然了，科學(xué)家在詩人眼里也不過如此。）3、Second, science deals almost exclusively with things, not ideas or feelings, and with the external world and its workings, not inner states and their workings, despite the effort of some psychologists to be or seem scientific. The human body is consi

27、dered to be or seem scientific. The human body is considered to be a part of the external world; the soul is not. Therefore, scientists work to understand the body but not the soul. Most scientists doubt the soul exists. The solar system and the universe are also part of the external world, although

28、 we have little enough direct evidence of their mode of existence. Scientists tend to assume the basic conditions of nature on Earth are the same everywhere in the cosmos.其次，科學(xué)的研究對象基本上僅限于事物，而非思想或者情感，僅限于外部世界及其運(yùn)作，而非內(nèi)在狀態(tài)及其運(yùn)作，盡管一些心理學(xué)家也試圖讓自己的工作具備或者顯得有科學(xué)性。人體被認(rèn)為是外部世界的一部分，而人的靈魂則不然。因此，科學(xué)家探索的是人的肌體，而不是靈魂。大部分科學(xué)

29、家懷疑靈魂的存在。太陽系和宇宙也是外部世界的一部分，雖然我們沒有充足的直接證據(jù)來證明它們的存在模式?？茖W(xué)家往往認(rèn)為，地球上自然界的基本狀況無論在宇宙的何處都是一樣的。4、Mankind is only questionably part of the external world in this sense. Scientists are generally reluctant to deal with the behavior of large groups of men and women. Thus economists, for example, struggle to be cons

30、idered scientists, but usually in vain. The external world of scientists contains some things, like quanta, quarks and quasars, that are as mysterious as angels and normally as invisible. But this does not trouble them, as they believe they can deal effectively with the elementary particles that the

31、y cannot see and according to the uncertainty principle never can see, but not with angels, which will probably never appear to scientists because scientists do not believe in them. 從這個意義上講，把人類歸為外部世界的一部分是有爭議的?？茖W(xué)家一般不愿意研究大量人群的行為。因此，舉例來說，盡管經(jīng)濟(jì)學(xué)家努力想被當(dāng)作科學(xué)家，卻通常徒勞無果。科學(xué)家所關(guān)注的外部世界包括具體事物，比如量子、夸克、類星體，它們像天使一樣神秘，通

32、常是肉眼看不見的。但是這并沒有使他們苦惱，因?yàn)樗麄兿嘈抛约耗軌蛴行У匮芯炕玖Ｗ?，雖然他們看不見這些粒子，而且根據(jù)不確定性原理，他們永遠(yuǎn)也看見它們。但是科學(xué)家卻不能有效地研究天使，因?yàn)樗麄儾幌嘈盘焓沟拇嬖?，天使可能永遠(yuǎn)不會出現(xiàn)在科學(xué)家面前。6、Third, science deals with whatever it deals with in a special way, employing special methods and a language for reporting results that is unique to it. The best-known method, but

33、 not necessarily the most often employed, consists of experiment, Which involves getting an idea from where, most scientists do not question framing it in a testable hypothesis, and then testing the hypothesis in a controlled environment to find out whether or not is id valid. The environment must b

34、e carefully controlled so that extraneous elements do not intrude to invalidate the experiments, and so that others can repeat the experiment in the hope of arriving at the same result, which is the best evidence of its reliability.第三點(diǎn)，科學(xué)使用一種特殊的方式研究一切可研究的對象，那就是采用特殊的研究方法和其獨(dú)特的語言來描述結(jié)果。最為人熟知而又未必最常用的方法是實(shí)

35、驗(yàn)，包括產(chǎn)生一個想法（大部分科學(xué)家不關(guān)心這一想法從何而來），把想法擬定為一個可測試的假設(shè)，然后在一個可控環(huán)境中測試這個假設(shè)，檢驗(yàn)它是否成立。實(shí)驗(yàn)環(huán)境必須嚴(yán)格控制，一是為防止外界因素侵?jǐn)_而使實(shí)驗(yàn)無效，二是為其他人能夠重復(fù)該實(shí)驗(yàn)以期獲得相同結(jié)果，這是實(shí)驗(yàn)可靠度的最佳證據(jù)。10、Science was the major discovery, or invention, of the 17th century. Men of that time learned and it was a very great, revolutionary discovery how to measure, expla

36、in and manipulate natural phenomena in the way that today we call scientific. Since the 17th century, science has progressed a great deal and has discovered many truths, and conferred many benefits, that the 17th century did not know. But it has not found a new way to discover natural truths. For th

37、is reason, the 17th century is possibly the most important century in human history. It instituted irrevocable change in the way human beings live on Earth. We can never go back to living the way we live in the Renaissance, for instance. We can only wonder whether the change was in all ways for the

38、better.科學(xué)是17世紀(jì)的主要發(fā)現(xiàn)或者發(fā)明。那個時代的人們發(fā)現(xiàn)了如何用我們今天稱之為科學(xué)的方法去測量、解釋和利用自然現(xiàn)象（這是一個非常偉大的、突破性的發(fā)現(xiàn)）。17世紀(jì)以來，科學(xué)取得了巨大的進(jìn)步，發(fā)現(xiàn)了很多真理，帶來了大量惠澤，這些在17世紀(jì)都不為人所知。但是自17世紀(jì)之后，科學(xué)并沒有找到新的方法來發(fā)現(xiàn)自然真相，因此，17世紀(jì)或許是人類歷史上最重要的世紀(jì)，它為人類在地球上的生活方式帶來了不可逆的變化，比如，我們永遠(yuǎn)不可能回歸文藝復(fù)興時期的生活方式。我們只能自問這種變化是否會讓一切變得更加美好。UNIT 4As a national landmark6 作為國家的標(biāo)志性建筑，大屠殺國家紀(jì)念館遵

39、循美國的理想化模式，即多元化理念，對大屠殺進(jìn)行解讀。因此，如紀(jì)念館理事會所言，大屠殺“在槍響之前就已經(jīng)開始，對猶太人、持不同政見者、黑人、吉普賽人和殘疾人進(jìn)行迫害。隨后愈演愈烈，納粹開始把一部分人群從人類大家庭中分離出去，剝奪他們工作、學(xué)習(xí)、旅游、信仰宗教、提出理論或傳授價值觀的自由。這個紀(jì)念館將證實(shí)失去生命本身正是失去人權(quán)的最后一步。”大屠殺被定義為對美國人權(quán)法案的終極踐踏和對多種族的迫害，它包含了移民們來美國尋求庇護(hù)的所有原因，無論是過去的移民，現(xiàn)在的移民，還是將來的移民。The us holocaust 7 美國大屠殺紀(jì)念館通過清晰地闡釋非美國式價值觀來定義美國價值觀。如一為專欄作家所言

40、美國大屠殺紀(jì)念館會提醒世人那“大洋彼岸的憤怒”，亦會定義美國在“此岸”和“彼岸”的巨大空間中的存在。實(shí)際上，矗立在國家廣場上的紀(jì)念館不僅記錄了大屠殺的歷史，也銘刻了與之截然相反的美國理想。通過銘記發(fā)生在另一片土地上的另一個民族的暴行，美國人民將回想起他們這個民族對生命存在意義的理想解釋。Memory of historcal 8 對歷史事件的記憶以及對記憶的敘述一直是猶太人的信仰、傳統(tǒng)和身份的核心部分。把自己定義為以背誦的方式緬懷歷史的民族后，猶太人繼續(xù)依賴回憶而維系自己的民族身份。一直以來，把背景各不相同的美國猶太群體凝結(jié)在一起的唯一一段“共同”經(jīng)歷就是對大屠殺的間接記憶。無論猶太左翼或右翼

41、，宗教團(tuán)體或世俗社會，復(fù)國主義者或非復(fù)國主義者，或許均可從大屠殺得出不同的結(jié)論。但是，從意識形態(tài)上講，即使大家的目的截然不同，他們還是一致認(rèn)為必須銘記這段歷史。因此，盡管猶太人走讀學(xué)校、研究機(jī)構(gòu)和社區(qū)中心赤字運(yùn)行，但數(shù)以百萬計的美元仍持續(xù)不斷地投入到大屠殺紀(jì)念項(xiàng)目和博物館建設(shè)。 By extension,holocaust 9 大屠殺紀(jì)念館的作用也在延伸，它正逐漸成為歷史教育、社會活動和集資的中心。因此，美國很多猶太人和非猶太人通過大屠殺這一鏡頭來學(xué)習(xí)整個猶太歷史，而不是通過研究猶太歷史來了解大屠殺。在沒有其他類型的猶太文化博物館的情況下，大屠殺紀(jì)念館和博物館往往通過圍繞這一時代來構(gòu)建猶太文化

42、和身份。因此，大屠殺不僅會繼續(xù)是美國猶太人意識的中心，也會承載所有美國非猶太人對1000年前歐洲猶太文明的了解。UNIT 5China is the1 當(dāng)今世界，中國是最重要的正在崛起的大國。20年來，中國已從國際體系的邊緣走到了中心。無論何時何地，中國都廣受全球關(guān)注。環(huán)顧四周，中國總是出現(xiàn)在新聞報道里大量消耗資源，大量吸引外資，擴(kuò)大海外足跡，與亞洲鄰國相處時堅持自己的主張，在國際治理外交中是廣受歡迎的追隨對象，開拓海軍新水域，擴(kuò)大在全球媒體中的關(guān)注度和文化存在感，經(jīng)營作為全球發(fā)展引擎的強(qiáng)大經(jīng)濟(jì)體。在世界各大洲，在大部分國際機(jī)構(gòu)和許多國際事物中，人們都能感受到中國對全球的影響與日俱增。多種評估

43、顯示，中國目前顯然是繼美國之后的世界第二大國，其經(jīng)濟(jì)總量將在2025年前后超過美國。For the past2 過去的30年，觀察家們已經(jīng)看到世界對中國的影響；而現(xiàn)在局面扭轉(zhuǎn)，人們有必要了解中國對世界的影響。中國正在更快、更廣地出現(xiàn)在世界舞臺上，理解中國走向世界的各種表現(xiàn)因此變得重要。China global expansion3 中國的全球發(fā)展不是偶然的。直接起因是在1978年12月召開的著名的十一屆三中全會上制定的中國共產(chǎn)黨和政府二等政策，即開始進(jìn)行改革開放。在整個20世紀(jì)80年代，中國“把世界請進(jìn)來”，并開始邁著遲疑的步伐出現(xiàn)在世界舞臺上，特別是在教育和科技流域進(jìn)行交流。20世紀(jì)90年代

44、初，中國政府有意識地出臺政策，鼓勵中國貿(mào)易公司“走出去”，同時讓地方和機(jī)構(gòu)逐漸地“走向世界”。對中國公司的鼓勵直到21世紀(jì)中期才完全實(shí)現(xiàn)。與此同時，許多中國機(jī)構(gòu)、地方和個人發(fā)起并實(shí)施了大量的國際計劃。2008年，中國推行全球大規(guī)模文化行動，試圖改善中國的國際形象，構(gòu)建軟實(shí)力。軍事上，中國人民解放軍在這一時期加快了國際對外交流，年交流項(xiàng)目超過400多個。因此，即使中國走向世界是最近幾年的事，其起源卻可以追溯到幾十年前。Over a longer4 在較長一段時期內(nèi)，中國現(xiàn)代化使命的一個突出特點(diǎn)是國家追求綜合國力的提升。中國人民通過學(xué)習(xí)其他強(qiáng)國的經(jīng)驗(yàn)，非常明智地學(xué)到了重要的一課：真正的國際大國擁有多方面的實(shí)力。中國的戰(zhàn)略家們已經(jīng)意識到那些只在一個或幾個方面擁有實(shí)力的國家的弱點(diǎn)，并從而得出結(jié)論：重要的是在各個方面，即經(jīng)濟(jì)、科學(xué)、技術(shù)、教育、文化、價值觀、軍事、治理、外