Unit 2 The Fifth Freedom課文翻譯大學(xué)英語(yǔ)五.doc

Unit 2 The Fifth FreedomMore than three centuries ago a handful of pioneers crossed the ocean t Jamestown and Plymouth in search of freedoms they were unable to find in their own countries, the freedoms of we still cherish today: freedom from want, freedom from fear, freedom of speech, freedom of religion. Today the descendants of the early settlers, and those who have joined them since, are fighting to protect these freedoms at home and throughout the world.And yet there is a fifth freedom - basic to those four - that we are in danger of losing: the freedom to be ones best. St. Exupery describes a ragged, sensitive-faced Arab child, haunting the streets of a North African town, as a lost Mozart: he would never be trained or developed. Was he free? No one grasped you by the shoulder while there was still time; and nought will awaken in you the sleeping poet or musician or astronomer that possibly inhabited you from the beginning. The freedom to be ones best is the chance for the development of each person to his highest power.How is it that we in America have begun to lose this freedom, and how can we regain it for our nations youth? I believe it has started slipping away from us because of three misunderstandings.First, the misunderstanding of the meaning of democracy. The principal of a great Philadelphia high school is driven to cry for help in combating the notion that it is undemocratic to run a special program of studies for outstanding boys and girls. Again, when a good independent school in Memphis recently closed, some thoughtful citizens urged that it be taken over by the public school system and used for boys and girls of high ability, what it have entrance requirements and give an advanced program of studies to superior students who were interested and able to take it. The proposal was rejected because it was undemocratic! Thus, courses are geared to the middle of the class. The good student is unchallenged, bored. The loafer receives his passing grade. And the lack of an outstanding course for the outstanding student, the lack of a standard which a boy or girl must meet, passes for democracy.The second misunderstanding concerns what makes for happiness. The aims of our present-day culture are avowedly ease and material well-being: shorter hours; a shorter week; more return for less accomplishment; more softsoap excuses and fewer honest, realistic demands. In our schools this is reflected by the vanishing hickory stick and the emerging psychiatrist. The hickory stick had its faults, and the psychiatrist has his strengths. But hickory stick had its faults, and the psychiatrist has his strengths. But the trend is clear. Tout comprendre cest tout pardoner (To understand everything is to excuse everything). Do we really believe that our softening standards bring happiness? Is it our sound and considered judgment that the tougher subjects of the classics and mathematics should be thrown aside, as suggested by some educators, for doll-playing? Small wonder that Charles Malik, Lebanese delegate at the U.N., writes: There is in the West (in the United States) a general weakening of moral fiber. (Our) leadership does not seem to be adequate to the unprecedented challenges of the age.The last misunderstanding is in the area of values. Here are some of the most influential tenets of teacher education over the past fifty years: there is no eternal truth; there is no absolute moral law; there is no God. Yet all of history has taught us that the denial of these ultimates, the placement of man or state at the core of the universe, results in a paralyzing mass selfishness; and the first signs of it are already frighteningly evident.Arnold Toynbee has said that all progress, all development come from challenge and a consequent response. Without challenge there is no response, no development, no freedom. So first we owe to our children the most demanding, challenging curriculum that is within their capabilities. Michelangelo did not learn to paint by spending his time doodling. Mozart was not an accomplished pianist at the age of eight as the result or spending his days in front of a television set. Like Eve Curie, like Helen Keller, they responded to the challenge of their lives by a disciplined training: and they gained a new freedom.The second opportunity we can give our boys and girls is the right to failure. Freedom is not only a privilege, it is a test, writes De Nouy. What kind of a test is it, what kind of freedom where no one can fail? The day is past when the United States can afford to give high school diplomas to all who sit through four years of instruction, regardless of whether any visible results can be discerned. We live in a narrowed world where we must be alert, awake to realism; and realism demands a standard which either must be met or result in failure. These are hard words, but they are brutally true. If we deprive our children of the right to fail we deprive them of their knowledge of the world as it is.Finally, we can expose our children to the best values we have found. By relating our lives to the evidences of the ages, by judging our philosophy in the light of values that history has proven truest, perhaps we shall be able to produce that ringing message, full of content and truth, satisfying the mind, appealing to the heart, firing the will, a message on which one can stake his whole life. This is the message that could mean joy and strength and leadership - freedom as opposed to serfdom.第五種自由一小群早期拓荒者為了尋找在他們自己的祖國(guó)已不存在的自由，在三百多年前遠(yuǎn)涉重洋，來(lái)到詹姆斯敦和普列茅斯。自由我們今天仍然格外珍惜。它們是：脫離貧窮，消除恐懼、言論以及宗教信仰的自由。如今這些拓荒者的后代以及后來(lái)加入其行列的新老移民仍然在美國(guó)本土和世界各地為這些自由而奮斗著。與此同時(shí)還存在著第五種自由，也是上述四種自由之基石，我們有丟失它的危險(xiǎn)。它是達(dá)到個(gè)人成就頂峰的自由，在法國(guó)作家圣??？诵菖晾锏淖髌防?，一個(gè)破衣爛衫卻長(zhǎng)得聰明伶俐的阿拉伯少年，經(jīng)常閑逛于北非某城市，被描寫成一個(gè)被埋沒(méi)的莫扎特，他不可能受到訓(xùn)練或培養(yǎng)。這個(gè)孩子有自由嗎？“在還來(lái)得及的時(shí)候卻得為到培養(yǎng)。你也許很可能有著與生俱來(lái)的成為詩(shī)人、音樂(lè)家或天文學(xué)家的潛能，但卻不可能被喚醒了。完善自我的自由是一種讓每個(gè)人把自己的能力發(fā)展到最高水平的機(jī)會(huì)。在美國(guó)我們?yōu)槭裁磿?huì)開始失去這一自由呢？如何為我國(guó)的青年人重新獲得這一自由呢？它之所以開始從我們身邊悄然離去，我認(rèn)為是由于以下三種誤解所導(dǎo)致的。首先是對(duì)民主的誤解。在費(fèi)城、一所名牌中學(xué)的校長(zhǎng)被迫大聲疾呼，號(hào)召人們反對(duì)一種觀點(diǎn)，即認(rèn)為給尖子生吃小灶是不民主的。再如，當(dāng)孟菲斯的一所教學(xué)質(zhì)量好的私立學(xué)校在不久前停辦時(shí)，一些有頭腦的市民力主將其納入公立學(xué)校系統(tǒng)，專門用來(lái)培養(yǎng)尖子人才。他們主張要設(shè)入學(xué)條件并為有興趣、有能力的學(xué)生提供高級(jí)研修課程。然而這項(xiàng)建議竟遭反對(duì)，理由是這樣做不民主！據(jù)此，課程均被定位在中等難度。尖子生未受到挑戰(zhàn)，情緒低落，差生也能及格。沒(méi)有為優(yōu)等生開設(shè)的培優(yōu)課程，沒(méi)有每位男女生都必須達(dá)到的標(biāo)準(zhǔn)反而帶來(lái)了民主。其次是對(duì)幸福的誤解。我們當(dāng)今文化的取向明白無(wú)誤地直指安逸和物質(zhì)享受，更少的日工作小時(shí)和周工作日，干得更少，拿得更多，更多的滑頭的借口，更少實(shí)實(shí)在在的要求。反映到我們的學(xué)校里，便是精神病醫(yī)生取代了教鞭。以前用教鞭當(dāng)然有不妥的時(shí)候，如今的精神病醫(yī)生也功不可沒(méi)。但趁勢(shì)是顯而易見(jiàn)的。Tout comprendre cest tout pardoner.（原諒了一切才理解了一切。）我們真的相信較松的標(biāo)準(zhǔn)能帶來(lái)幸福嗎？象某些教育專家建議的，用玩娃娃取代難學(xué)的古典文學(xué)和數(shù)學(xué)。這難道是我們經(jīng)過(guò)深思熟慮作出的判斷嗎？無(wú)怪乎黎巴嫩駐聯(lián)合國(guó)代表查爾斯馬立克會(huì)這樣寫道： “在西方（美國(guó)）普遍存在著道德滑坡。（我們的）領(lǐng)導(dǎo)似乎無(wú)從應(yīng)付史無(wú)前例的時(shí)代的挑戰(zhàn)?！弊詈笫菍?duì)價(jià)值觀的誤解。這里僅舉幾項(xiàng)在過(guò)去五十年里在師范教育界最具影