新視角unit4課文翻譯

1、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 felicity of being “a fool among k

2、naves.” For Swift say society as Vanity Fair, the land of false goals.自從呱呱墜地，美國人就被賦予了追求幸福的權(quán)利，但似乎沒人確信幸福究竟在哪里。正如它發(fā)給我們狩獵證，卻不給我們提供獵物。喬納森斯威福特似乎持此觀點，他抨擊幸福的想法是“鬼迷心竅的上當，”是“騙子堆中的傻瓜”的自鳴得意。因為他視社會為虛妄目標聚集的名利場。2、It is, of course, un-American to think in terms of fools and knaves. We do, however, seem to be dedica

3、ted to the idea of buying our way to happiness. We shall all have made it to heaven when we possess enough.當然用傻子、騙子這樣的字眼來形容是不合美國的人的風俗習慣的，然后我們似乎確實沉溺于用金錢購買幸福的想法：只要有足夠的錢，我們百年后就能上天堂。3、 And at the same time the forces of American commercialism are hugely dedicated to making us deliberately unhappy. Adver

4、tising is one of our major industries, and advertising is one of our major industries, and advertising exists not to satisfy desires but to create them-and to create them faster than any mans budget can satisfy them. For that matter, our whole economy is based on a dedicated insatiability. We are ta

5、ught that to possess is to be happy, and then we are made to want. We are even told it is our duty to want. It was only a few years ago, to cite a single example, that car dealers across the country were flying banners that read “You Auto Buy Now.” There were calling upon Americans, as an act approa

6、ching patriotism, to buy at once, with money they did not have. Automobiles they did not really need, and which they would be required to grow tired of by the time the next years models were released.同時，美國的商業(yè)主義卻又殫精竟慮故意使我們得不到幸福。廣告是我們的支柱產(chǎn)業(yè)之一，其存在不是為了滿足欲望。而是為了制造欲望其制造速度之快，使我們的腰包應(yīng)接不暇。就此而言，我們的整個經(jīng)濟是基于一種無法自拔

7、的貪求無厭。我們受到的教育是“占有卻為幸?！?，然后我們就被迫產(chǎn)生貪欲。我們甚至被告知欲望是我們的義務(wù)。引用一個簡單的例子為證：僅僅幾年前，全國的汽車銷售商還打著“你應(yīng)該立即購買汽車”的橫幅。他們號召美國人民：作為一種愛國主義行為，他們應(yīng)該立即按揭購買他們并不真正需要的汽車，并且在次年新款汽車發(fā)布后他們會對原來這些汽車心生厭倦。4、 Or look at any of the womens magazines. There, as Bernard De Voto once pointed out, advertising begins as poetry in the front pages a

8、nd ends as pharmacopoeia and therapy in the back page. The poetry of the front matter is the dream of perfect beauty. This is the baby skin that must be hers. These, the flawless teeth. This, the perfumed breath she must exhale. This, the sixteen-year-old figure she must display she must display at

9、forty, at fifty, at sixty, and forever.或者任意瀏覽一本女性雜志。正如伯爾納德德渥托曾經(jīng)指出的那樣，這些雜志開頭幾頁的廣告詩情畫意，而最后則以類似藥典和治療手冊結(jié)尾。前者是完美美女的夢想：這該是她嬰兒般的股膚，這些是她無瑕的牙齒，這該是她呼出的香氣，這該是她能保持到40、50、60歲甚至永遠的16歲少女般的身材。5、 Once past the vaguely uplifting fiction and feature articles, the reader finds the other face of the dream in the back ma

10、tter. This is the harness into which Mother must strap herself in order to display that perfect figure. These, the chin straps she must sleep in. This is the slave that restores all, this is her laxative, these are the tablets that melt away fat, these are the hormones of perceptual youth, these are

11、 the stockings that hide varicose veins.一旦讀完這些隱約讓人振奮的小說和專題文章，讀者在雜志最后幾頁就會發(fā)現(xiàn)夢想的真相：這是家庭主婦必須得系上的背帶，以展現(xiàn)其完美身材。這些是她睡覺時必須帶上的顎帶。這是可以恢復青春的藥劑和裝備，這是她減肥用的緩瀉藥，這些是消化脂肪的藥片，這些是使外表年輕的荷爾蒙，這些是掩蓋靜脈曲張的長襪。6、 Obviously no half-sane person can be completely persuaded either by such poetry or by such poetry or by such pharma

12、copoeia and orthopedics. Yet someone is obviously trying to buy the dream as offered and spending billions every year in the attempt. Clearly the happiness-market is not running out of customers, but what is trying to buy?顯而易見，即使心智不健全的人也不會完全相信這些詩境或是這些藥典和矯正術(shù)。然后有人顯然正在竭力購買這些廣告所兜的美夢，并為此每年耗資數(shù)十億美元。這種幸福市場無

13、疑不會無人問津，但他們購買的究竟是什么呢？7、 The idea “happiness,” to be sure, will not sit still for easy definition: the best one can do is to try to set some extremes to the idea and then work in toward the middle. To think of happiness as acquisitive and competitive will do to set the materialistic extreme. To think

14、 of it as the idea one senses in, say, a holy man of India will do to set the spiritual extreme. The holy mans idea of happiness is in needing nothing from outside himself. In wanting nothing, he lacks nothing. He sits immobile, rapt in contemplation, free even of his own body. Or nearly free of it.

15、 If devout admirers bring him food he eats it; if not, he starves indifferently. Why be concerned? What is physical is an illusion to him. Contemplation is his joy and he achieves it through a fantastically demanding discipline, the accomplishment of which is itself a joy within him.誠然，給“幸?！边@一概念下定義遠

16、非易事：最好是盡量為這一概念確立一些極限，然后將兩者折中。將幸福視為物質(zhì)上的擁有和相互攀比，這就確立了其物質(zhì)上的極限。將其視為一個人（比如印度的圣人）所感知的信念，則是確立了其精神上的極限。圣人的幸福是無需身外之物。無欲則無求。他靜坐不動，陷入冥思，甚至脫離或者說近乎脫離自己的肉體。如果有虔誠的信徒帶來食物，他硬聽； 如果沒有，他便淡然地餓著。有什么好牽掛的呢？對他而言，物質(zhì)世界只是虛幻。宴想是他的極樂，而他通過修行來實現(xiàn)。這種修行要求之高，讓人難以置信，其完成本身就是他內(nèi)心的一種極樂。8、 Is he a happy man? Perhaps his happiness is only an

17、other sort of illusion.But who can take it from him? And who will dare say it is more illusory than happiness on the installment plan?他幸福嗎？或許他的幸福只是另一種虛幻。但誰又能將幸福從他身邊奪走呢？又有誰敢說這種幸福比分期付款計劃中得到的幸福更縹緲呢？9、 But, perhaps because I am Western, I doubt such catatonic happiness,as I doubt the dreams of the happi

18、ness-market. What is certain is that his way of happiness would be torture to almost any Western man. Yet these extremes will still serve to frame the area within all of us and must find some sort of balance. Thoreau-a creature of both Eastern and Western thought-had his own firm sense of that balan

19、ce.His aim was to save on the low levels in order to spend on the high.然而，或許因為我是西方人，我對這種令人精神緊張的幸福持懷疑態(tài)度，正如我懷疑幸福市場的夢幻一樣?？梢源_信，他這種幸福方式對幾乎任何一個西方人而言都是一種折磨。盡管如此，我們?nèi)匀豢梢岳眠@些極限來劃定幸福的范疇，在這一范疇內(nèi)每個人都得找到某種平衡。梭羅，一個東西思想交融的人物，對這種平衡有他自己的堅定信念。他的目標是在低層次節(jié)約，在高層次上付出。10、 Possession for its own sake or in competition with th

20、e rest of the neighborhood would have been Thoreaus idea of the low levels. The active discipline of heightening ones perception of what is enduring in nature would have been his idea of the high, What he saved from the low was time and effort he could spend on the high. Thoreau certainly disapprove

21、d of starvation, but he would put into feeding himself only as much effort as would keep him functioning for more important efforts.梭羅所理解的“低層次”，即為自己而去擁有，或與鄰里明爭暗斗而致?lián)碛?。他心目中的“高層次”，則是這樣一種積極的人生戒律，即要使自己對自己界永恒之物的感悟臻于完美。對于他從低層次上節(jié)省下來的時間和精力，他可將其致力于對高層次的追求。勿庸置疑，梭羅不贊成忍饑挨餓，但他在膳食方面投入的精力僅果腹而已，只要可以確保他能去從事更為重要的事務(wù)即可。

22、11、 Effort is the gist of it. There is no happiness except as we take on life-engaging difficulties. Short of the impossible, as Yeats put it, the satisfactions we get from a lifetime depend on how hign we choose our difficulties.Robert Frost was thinking in something like the same terms when he spo

23、ke of “The pleasure of taking pains.” The mortal flaw in the advertised version of happiness is in the fact that it purports to be effortless.殫精竭慮，全力以赴，便是問題的精髓所在。除非我們愿意直面那些需要我們?nèi)硇耐度氲钠D難困苦，否則便不會有幸?？裳?。正如葉芝所言，除卻某些不可能的情形，我們?nèi)松兴@取的滿足皆取決于我們在多高的境界中選擇我們所愿意面對的艱難困苦。當羅伯特弗羅斯特言及“以苦為樂”時，他內(nèi)心所思，大體如此。商業(yè)廣告中所宣揚的尋種幸福觀，其

24、致使的缺陷就在于它宣稱，一切幸福皆唾手可得，不費吹灰之力。12、 We demand difficulty even in our games. We demand it because without difficulty there can be no game. A game is a way of making something hard for the fun of it. The rules of the game are an arbitrary imposition of difficulty. When the spoilsport ruins the fun, he al

25、ways does so by refusing to play by the rules. It is easier to win at chess if you are free,at your pleasure, to change the wholly arbitrary rules, but the fun is in winning within the rules. No difficulty, no fun.即使于游戲之中，我們也需要有艱難困苦。之所以需要它，是因為若沒有困難，便斷無游戲可言。游戲即是這樣一種方式，為了享受其中的情趣而人為地使事情變得不那么輕而易舉。游戲中的種種

26、規(guī)則，便是將困難武斷地強加于人。有的人將情趣摧毀殆盡，總是因為他拒不按游戲規(guī)則行事而使然。這猶如下棋，如果你隨心所欲、心血來潮全然武斷地去更改那些游戲規(guī)則、去贏棋當然會更加容易。但下棋的情趣則在于應(yīng)在規(guī)則的限定范圍內(nèi)贏取勝利。一言以蔽之，沒有艱難，斷無情趣。13、 The buyers and sellers at the happiness-market seem too often to have lost their sense of the pleasure of difficulty. Heaven knows what they are playing,but it seems a

27、 dull game. And the Indian holy man seems dull to us, I suppose, because he seems to be refusing to play anything at all. The Western weakness may be in the illusion that happiness can be bought. Perhaps the Eastern weakness is in the idea that there is such a thing as perfect (therefore static ) ha

28、ppiness.幸福市場上的買賣雙方似乎大都體會不到挑戰(zhàn)困難的樂趣。天知道他們在玩些什么，但似乎不外乎那些無聊的游戲。我猜印度的圣人在我們看來有些無聊，因為他似乎拒絕玩任何游戲。西方人的弱點在于他們幻想幸?？梢再I到?；蛟S東方人的弱點在于他們認為存在產(chǎn)豐一種完美的（因而也是靜止的）幸福。14、 Happiness is never more than partial. There are no pure states of mankind. Whatever else happiness may be, it is neither in having nor in being, but in becoming. What the Founding Fathers declared for us as inherent right,we should do well to remember, was not happiness but the pursu