河海大學研究生英語教程第五版U1-U20重點課文中英文對照

./Unit1GhostsforTea1"Tenpenceforaviewoverthebay",saidtheoldmanwiththetelescope."Lovelyclearmorning.Havealookattheoldlighthouseandtheremainsofthegreatshipwreckof1935.""十便士看一次海灣風光,"那個帶著一架望遠鏡的老頭說道."多么晴朗美麗的早晨.請來看看那古老的燈塔和1935年失事的大輪船殘骸吧."2Tenpencewassheerrobbery,buttheviewwascertainlymagnificent.要十便士簡直是敲詐勒索,可是海灣的景色確實壯麗.3Cliffsstretchedintothedistance,sparklingwaveswhippedbythewindwereunrollingontothebeach,andafewyachts,withcreamy-whitesails,werecurvinganddodginggracefullyonthesea.Justbelow,aflockofseagullswerescreamingatoneanotherastheytwistedandglidedoverthewater.Amileouttosea,theoldlighthousestoodonastoneplatformontherocks,whichwerebeinggreedilylickedbythewaves.InnowayindeeddidIgrudgemymoney.AsIdirectedthetelescopetowardsthelighthouse,themanbesidemetappedmywrist.峭壁向遠方伸展,海風激起的陣陣波浪泛著白花,沖上海灘.海面上幾艘游艇張著乳白色的風帆優(yōu)雅地避開浪頭蜿蜓前進.山崖下面,一群海鷗相互叫喚著,在海面上盤旋飛翔.離岸一英里處,在海浪貪婪地吮舔著〔拍打著的巖岸上,那座古老的燈塔矗立在一座石頭平臺上.說實話,我毫不吝惜那幾個錢.當我把望遠鏡轉(zhuǎn)朝燈塔時,站在我身旁的那個老頭拍了拍我的手腕.4"Haveyouheardabouttheterribletragedythatoccurredthereinthatlighthouse?'heaskedinahushedwhisper.""Iimaginetheremaybeplentyoflegendsattachedtosuchadramatic-lookingplace"Isuggested."It'snolegend,declaredtheoldman.Myfatherknewthetwomeninvolved.Italltookplacefiftyyearsagotoday.Letmetellyou."您聽過在那座燈塔里發(fā)生的一起駭人聽聞的慘案嗎?"他壓低了嗓聲對我說."我想這個地方看起來非常富有戲劇性,有關(guān)它的傳說一定不少,"我說."這可不是傳說,"那老頭鄭重其事地說."我父親認識那起慘案的兩個當事人.一切都發(fā)生在50年前的今天.讓我說給您聽聽吧."5Hisvoiceseemedtogrowdeeperandmoredramatic.他的聲音似乎變得更低沉、更富有戲劇性了.6"Forawholeweekthatlighthousehadbeenisolatedbystorms",hebegan,"withterrifyingseassurgingandcrashingovertherocks.Peopleonshorewereanxiousaboutthetwomenworkingthere.They'dbeenonthebestoftermsuntiltwoorthreeweeksbefore,whentheyhadquarreledovercardsinthevillageinn.MartinhadaccusedBlakeofcheating.Blakehadvowedtoavengetheinsulttohishonor.Butthankstothewiseadviceofamantheybothrespected,theyapologizedtoeachother,andsoonseemedtohavegotovertheirdisagreement.Butsomeslightresentmentandbitternessremained.Anditwasfearedthatthestrainofcontinuedisolationandroughweathermightaffecttheirnerves,though,needlesstosay,theirfriendshadnoideahowserioustheconsequenceswouldbe.""整整一個禮拜,風暴困住了那座燈塔,"他開始說."咆嘯的大海波濤洶涌,海浪拍打著巖石,轟然作響.岸上的人們十分擔心在那兒工作的兩個人.他們倆是多年的摯友,但在兩三個禮拜前,他們在鄉(xiāng)村酒店里玩牌時吵了一架.馬丁指責布萊克打牌時耍賴,布萊克則發(fā)誓要對侮辱他人格的不實之辭進行報復.多虧一位他們倆都尊敬的人好言相勸,他們才互相道了歉,并以乎很快地結(jié)束了他們之間的不快.不過各自心里還有些怨恨.因此,人們擔心長時間與世隔絕所造成的極度緊張和惡劣的天氣會使他們倆神經(jīng)過敏,盡管不用說,但兩人的朋友們根本沒意識到后果會有多么嚴重."7"Fiftyyearsagoto-night,nolightappearedinthetower,andonlyattwoo'clockinthemorningdidthebeamsuddenlystarttoflashoutitswarningagain.Thenextmorningthelightwasstillvisible.Thestormhadalmostblownitselfout,soareliefboatsetouttoinvestigate.Agrimdiscoveryawaitedthecrew.Themen'sliving-roomwasinahorrifyingstate.Thetablewasover-turned:apackofplayingcardswasscatteredeverywhere:bloodstainssplashedthefloor.ThereliefmenclimbedthewindingstairtothelanternroomandtherediscoveredMartin'sbody,crouchedbesidetheburninglamp.Hehadbeenstabbedandwasdead.Twodayslater,Blake'sbodywaswashedup.scratched,bruised,andterriblyinjured.""離今50年前的那個晚上,燈塔上沒有出現(xiàn)燈光,直到凌晨兩點鐘左右才有一束燈光突然發(fā)出警告信號."第二天早上,燈光依然可見.風暴已經(jīng)平息了,人們派出一條救生船前去查看情況.等待人們的卻是一個不忍目睹的場面——馬丁和布萊克的起居室一片駭人景象,桌子翻倒在地,一副牌散得到處都是,地板上濺滿了血跡.營救人員爬上旋梯來到燈塔間,在那兒發(fā)現(xiàn)了馬丁的尸體蜷縮在仍然亮著的燈旁.他是被捅死的.兩天后,布萊克的尸體被潮水沖了上來,他身上劃破多處,渾身青腫,傷得不輕.8"Onlythencouldwereallystartguessingwhathadhappened.Thisgreattragedycouldonlyhavebeenduetoarenewaloftheirquarrel.Boredanddepressedasaresultoftheirisolation,MartinandBlakemusthavestartedtoplaycards.Againsuspectingcheating,Martinhadaccusedhisformerfriendofdishonesty;afighthadbrokenoutandBlakehadseizedhisknife.Inafitofmadnesshehadattackedhiscompanion,whohadfallenmortallywounded.Then,appalledbywhathehaddone,theloneliness,thebatteringofwindandwaves,Blakehadrushedtotheparapetandflunghimselfontotherocksbelow,wheretheseahadclaimedhim."我們只是在那時才猜測究竟發(fā)生了什么事.這場大悲劇只是由于他們倆再次爭吵而引起的.他們準是因為與世隔絕而內(nèi)心焦躁,于是開始玩牌.馬丁又懷疑布萊克耍賴,指責這位原先的朋友不老實.接著一場格斗發(fā)生了,布萊克一把拿起刀子,在一陣狂怒之下向他的伙伴刺去,馬丁受了致命傷而倒下.布萊克被自己的行為驚呆了.他受不了這里的孤獨寂寞以及風浪的拍擊聲,于是狂奔到欄桿邊縱身跳向下面的巖石.接著大海吞噬了他.9"ButMartinwasstillalive.Hourslater,afterdarknesshadfallen,hehadrecoveredconsciousness.Herememberedhisjoboflightingthelamp;sufferingintensepain,thepoorwretchcrawledslowlyupthewindingstaircase,dragginghimselffromsteptosteptillhegottothelantern.Athislastgasphemanagedtolightthisbeforefinallycollapsing."但當時馬丁還活著.過了幾小時,也就是在天色暗下來以后,他蘇醒過來,想起了自己點燈的職責.于是,可憐的馬丁忍著劇痛,慢慢地爬上旋梯,一步一步地爬到燈前.用最后剩下的一口氣,他點亮了燈塔,然后倒下.10"Foryearsafterwardsitwassaidthatthelighthousewashaunted,and,owingtothesestories,theydidn'thaveanyapplicantsforthejoboflighthouse-keeperfromamongthesuperstitiouslocalinhabitants.Andnowtheysaythatoneveryanniversaryofthatday,especiallywhentheseaisrough,youcanstandintheliving-room,hearthecardsfailingandthesoundofangrycries,seetheflashofablade,andthenglimpseafigurerushingtotheparapet.Andthenyouheartheslowdraggingofabodyfromsteptosteptowardstheroomabove."數(shù)年后,據(jù)說那座燈塔鬧鬼了.就因為這些傳說,當?shù)孛孕诺木用裰袥]有人愿意申請做燈塔維護員.如今發(fā)人們都說,每年到出事的那一天,尤其是當海浪很大的時候,人們站在起居室里就能聽到摔牌聲和怒吼聲,就能看到刀刃的寒光,還會瞥見一個人影奔向欄桿,然后聽到一個人緩慢地向塔頂爬去."11"TheoldmanpausedandIturnedtogo.'Bytheway',headded,'haveyouanyfreetimethisafternoon?Ifso,whydon'tyouhaveteainthelighthouse?Weareputtingonaspecialboattripto-day.We'rechargingapound.Andmybrother,whoboughttheoldlighthousewhentheybuiltthenewonejustonthepoint,canserveverygoodteasthere-includedinthepriceoftheboattrip-abargain,consideringtheproblemofobtainingthefood.Andifyouareatallsensitivetothesupernatural,you'relikelytohaveanunusual,perhapsanuncannyexperiencethere.老頭停了停,我轉(zhuǎn)身欲走."對了,"他又開口了,"今天下午您有空嗎?要是有空,干嗎不到那座燈塔去喝杯茶?今天我們開專船,收費一鎊,我兄弟買下了那座舊的并在原址建造了一座新燈塔,.他能提供好的茶——茶錢都算在船費里了——價錢公道,要知道搞到食品是很費事的.如果您對鬼之類的神奇東西有那么一點兒興趣的話,這可能是一次不尋常的,大概還是不可思議的經(jīng)歷呢."12Ieyedhimappreciatively.'You'rewastingyourtalents',Isaid.'Youshouldhavebeenafictionwriter.'Youdon'tbelieveit?exclaimedtheoldmanindignantly.'I'dfinditajob,'Ianswered.'Myfather,HenryCox,startedaskeeperofthatlighthousefifty-twoyearsago,andheandJimDowley,nowretiredonapension,wereinchargefortenyears.Comeandseemydadonedaywiththattale;he'denjoyit'.Buttheoldmanhadalreadyturnedhisattentiontoamorelikelyclient.我以賞識的目光打量了他一下說："您真是在浪費您的才能.您應該當個小說家.""你不相信嗎？"老人很生氣的呼喊."很難相信,"我回答說."我父親叫亨利科克斯,52年前就開始在那里當燈塔管理員,現(xiàn)在他和吉姆道利都已退休拿養(yǎng)老金.他們一起看守燈塔有十年之久.哪天您不妨去看看我的父親,并把故事講給他聽,他一定會欣賞的."但老頭已把注意力轉(zhuǎn)向一個更有可能上當?shù)念櫩蜕砩先チ薝nit2IndividualsandMasses個人以及群體1Amanorwomanmakesdirectcontactwithsocietyintwoways:asamemberofsomefamilial,professionalorreligiousgroup,orasamemberofacrowd.Groupsarecapableofbeingasmoralandintelligentastheindividualswhoformthem;acrowdischaotic,hasnopurposeofitsownandiscapableofanythingexceptintelligentactionandrealisticthinking.Assembledinacrowd,peoplelosetheirpowersofreasoningandtheircapacityformoralchoice.Theirsuggestibilityisincreasedtothepointwheretheyceasetohaveanyjudgementorwilloftheirown.Theybecomeveryexcitable,theyloseallsenseofindividualorcollectiveresponsibility,theyaresubjecttosuddenexcessesofrage,enthusiasmandpanic.Inaword,amaninacrowdbehavesasthoughhehadswallowedalargedoseofsomepowerfulintoxicant.HeisavictimofwhatIhavecalled'herd-poisoning'.Likealcohol,herd-poisonisanactive,extravagantdrug.Thecrowd-intoxicatedindividualescapesfromresponsibility,intelligenceandmoralityintoakindoffrantic,animalmindlessness.一個人通過以下兩種方式與社會直接接觸：作為某個家庭、職業(yè)或宗教組織的成員,或者僅僅是隸屬于某個群體.一個組織所表現(xiàn)出來的智慧和道義是與其成員的一致的,而一個群體卻是無秩序的,沒有特定的目的并且無法進行明智的行為和現(xiàn)實性的思考.在一個群體里,人們失去了用邏輯思維來推論和選擇對與錯的能力,取而代之的是那個群體的集體思維的選擇.他們因此也變得極為亢奮,將作為個人和大眾的責任全都拋之腦后,易受到意想不到的過多怒氣、狂熱以及恐懼而極度情緒化.總之,一個人身處某個群體里就好像吃了大量的烈性致醉藥物,他自己便是這種有毒藥物的犧牲品.和酒精一樣,這種藥物能使人興奮,并且是極度興奮.被這種群體藥物麻醉的人逃避責任,不愿動腦子,失去道德感,變得和瘋子、動物沒兩樣.2Readingisaprivate,notacollectiveactivity.Thewriterspeaksonlytoindividuals,sittingbythemselvesinastateofnormalsobriety.Theoratorspeakstomassesofindividuals,alreadywell-primedwithherd-poison.Theyareathismercyand,ifheknowshisbusiness,hecandowhathelikeswiththem.閱讀是一種個人而不是集體的思維活動.作者敘述的對象是處于清醒狀態(tài)的個人,而演講家講演的對象是由一個個被麻醉的個人組成的群體.這個群體已經(jīng)處在他的控制當中,如果他知道這種情況的話,如果他愿意的話他可以隨意的煽動這些人.3Unlikethemasses,intellectualshaveatasteforrationalityandaninterestinfacts.Theircriticalhabitofmindmakesthemresistanttothekindofpropagandathatworkssowellonthemajority.Intellectualsarethekindofpeoplewhodemandevidenceandareshockedbylogicalinconsistenciesandfallacies.Theyregardover-simplificationastheoriginalsinofthemindandhavenousefortheslogans,theunqualifiedassertionsandsweepinggeneralizationswhicharethepropagandist'sstock-in-trade.和大多數(shù)人不一樣,知識分子崇尚理性,講究事實.對大多數(shù)人都有影響的宣傳在他們這失去了應有的效果便是得益于這種思維方式.知識分子就是這么一些注重證據(jù)以及對邏輯的不一致與欺騙性感到震驚的人.他們認為過于簡單化是思想的原罪,標語、毫無道理的斷言和大量的概括性用語等宣傳家們常用的伎倆對他們毫無作用.4Philosophyteachesustofeeluncertainaboutthethingsthatseemtousself-evident.Propaganda,ontheotherhand,teachesustoacceptasself-evidentmattersaboutwhichitwouldbereasonabletosuspendourjudgementortofeeldoubt.Thepropagandistmustthereforebeconsistentlydogmatic.Allhisstatementsaremadewithoutqualifications.Therearenogreysinhispictureoftheworld;everythingiseitherdiabolicallyblackorcelestiallywhite.Hemustneveradmitthathemightbewrongorthatpeoplewithadifferentpointofviewmightbeevenpartiallyright.Opponentsshouldnotbearguedwith;theyshouldbeattacked,shouteddown,oriftheybecometoomuchofanuisance,liquidated.哲學告訴我們要對那些不證自明的事情進行懷疑.而宣傳家們卻恰恰相反,他們教我們要無條件的接受這些本應該受到質(zhì)疑東西.因此他們是始終如一的教條主義分子,說的話都是不允許他人質(zhì)疑的.在他們的世界里,只存在邪惡的黑色和崇高的白色而沒有處于中間的灰色.他們從不承認自己有一點點的錯誤,也決不會認為別人有部分是對的,更不會和對手講道理,只會用蠻力對對手進行攻擊壓制,一旦他們感到這些反對者太過討厭就把這些人終結(jié)了.5Virtueandintelligencebelongtohumanbeingsasindividualsfreelyassociatingwithotherindividualsinsmallgroups.Sodosinandstupidity.Butthesubhumanmindlessnesstowhichthedemagoguemakeshisappeal,themoralimbecilityonwhichherelieswhenhegoadshisvictimsintoaction,arecharacteristicnotofmenandwomenasindividuals,butofmenandwomeninmasses.Mindlessnessandmoralidiocyarenotcharacteristicallyhumanattributes;theyaresymptomsofherd-poisoning.Inalltheworld'shigherreligions,salvationandenlightenmentareforindividuals.Thekingdomofheaveniswithinthemindofaperson,notwithinthecollectivemindlessnessofacrowd.在小組織里,人與人作為個體而進行自由交往時美德和智慧就會成為他們個人的特點,罪孽和愚鈍也是一樣.但是煽動分子經(jīng)常依靠的低人類的盲目和他們進行煽動時所憑借的被煽動者的道德障礙是人在群體里表現(xiàn)的特征而不是人本身的特征.盲目和道德障礙不是人的本性,而是被藥物麻醉后的癥狀.在世界所有有更高宗教信仰的地區(qū),超度和啟蒙的對象都是個人.因知道上帝而獲得的安詳和快樂只會存在于個人的心里,而不是集體無知的群體里.6Inanageofacceleratingover-population,ofacceleratingover-organizationandevermoreefficientmeansofmasscommunication,howcanwepreservetheintegrityandreassertthevalueofthehumanindividual?Thisisaquestionthatcanstillbeaskedandperhapseffectivelyanswered.Agenerationfromnowitmaybetoolatetofindananswerandperhapsimpossible,inthestiflingcollectiveclimateofthatfuturetime,eventoaskthequestion.在一個人口和社會組織急劇膨脹以及公眾交流方式前所未有多的年代,我們要如何保護人類個體的完整性,重申人類個體的價值呢？這是一個仍需解答的也是一直被深刻探詢的問題.也許等到下一代即使找到答案也為時過晚,也許在那樣一個集體氣候極為濃重的年代就是連問這個問題也變的不可能了.Unit4ExplicitandImplicitMoralEducation1Imagineaguardsman,fromthemomenthefallsinonparadeinthemorninguntilthemomenttheparadeisdismissed,everyconsciousactionhemakesispredeterminedandcontrolled.Ifinadvertentlyhedoessomethingthatisnotintheschedule,suchasdrophisrifle,hehastocoveruptheaccidentbypretendingtofaint.Todoanythingotherthanconformmightshoworiginality〔獨特的andinventiveness〔創(chuàng)造性,butfromthepointofviewofmilitaryethos〔風氣,社會思潮wouldbeimmoral.顯性和隱性的道德教育請想象有一個衛(wèi)兵,從他早上站入游行隊列中開始直到游行結(jié)束,他的每一個有意識的動作都是事先規(guī)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動作,比如把步槍弄掉了,那他就必須假裝自己暈倒了來掩飾這一過失.除了遵守規(guī)定以外,做任何事都可能會顯得一個人很有創(chuàng)意或者創(chuàng)造力,但是從軍人應有的氣質(zhì)來看,這是不道德的.2Thatisanexampleofathorough-goingexplicitmoralsystem.Initactionsarerigidlydividedintorightonesandwrongones,permittedonesandnon-permittedones,andeveryoneinvolvedacceptsthiswithoutquestion;andtotrainaparticipantinsuchasystemisanexplicitmatter,andthesimplestformofbehaviourtraining,providedthelearnersacknowledgetheteacherasanunquestionableauthoritywhoknowsexactlywhatmoralbehaviouris.這就是一個完全顯性的道德系統(tǒng)的典例.在這種道德系統(tǒng)中,行為被嚴格分成正確的與錯誤的,被允許的與不被允許的這兩種,每一個身處這種道德系統(tǒng)中的人都完全無條件接受這種設定；訓練一個這種系統(tǒng)中的參與者是一件十分明顯的事情,這種最為簡單的行為訓練模式使學習者認識到這些老師就是不可質(zhì)疑的權(quán)威,他們明確地知道什么是道德的行為.3Considerthesameguardsmanintheevening,inatavernwithagirl.Hisbehaviourisnotsorigorouslycontrolled,andhehasmanychoicesofaction,manydecisionstomake.Inthatcase,allsortsofpressuresareinfluencinghischoiceofactions.Whathispeergroupdoes,whatisthecustomatthemomentinthatarea,whathethinksthegirlfriendwillacceptorexpect,maybethesortoflifestylehehasseendisplayedintelevisionplays,thethingshehasreadaboutinthepapers,theseareallcontributingtohisdecisions.Hehasnotbeeninstructedexplicitly,asinthemorning,buthehashadamuchmorediffuseimplicittraininginbehaviour,derivedfrommanysources.再想象一下,同樣是這個衛(wèi)兵,在一個晚上,和一個女孩兒在酒館里.他的行為不用再被那么嚴格地約束,他可以選擇進行很多行動,做很多決定.在這種情況下,仍然有很多種壓力影響他做出抉擇.他的同事的行為,在那個時間那個地方的習俗,他認為他女朋友有可能接受或期望的事情,在電視劇里看過的某種生活方式,在報紙上閱讀過的事情……這些都影響著他的決定.他沒有像早晨一樣被明確地指示應該做什么事情,但是他的行為通過許多渠道受過更多分散的暗示性的訓練.4These,then,arethetwoformsofeducationavailabletothosewhowishtoinfluenceothers'morals-theexplicitinstructionandtheimplicitinfluenceofsurroundingbehaviour.Whichdoweusewithschoolpupils,ordoweperhapsneedtomakeuseofeachatdifferenttimes?Above,indescribingthemorningparademoralsoftheguardsman,itwaspointedoutthatexplicitinstructiondependedonthelearner'sacceptanceoftheauthorityoftheinstructor.Withoutthatacceptancethesystembreaksdown.Whiletothesameguardsmanintheevening,inatavernwithagirl,suchexplicitmoralexhortationwouldprobablyhavelittleeffect,becausethespeakerisnotregardedasanauthority,butratherasacrank.Thisillustratestheimpossibilityofhavingexplicitmoraleducationunlessallconcernedhaveagreedonthefundamentalprinciples,andonwhohastherighttoexpoundthemandsayhowtheyapplyinpractice.Whereyouhaveasocietyoranorganizationinwhichsuchaccordispossible,thenbehaviourisdeterminedandcanbethesubjectofexplicitinstruction.這就是可以影響其他人道德觀念的可行的兩種教育模式——對于一個人行為的顯性的指示與隱性的指示.面對學校學生時我們應采取哪種方式？或者我們是否需要在不同情況下采取不同的模式？首先,在描述這個衛(wèi)兵早晨列隊游行時的道德行為的時候,我們必須指出,顯性的指示需要依靠學習者完全接受并認同指示者的權(quán)威性,如果沒有這種接納與認同,顯性的道德系統(tǒng)是會瓦解的.同樣是這個衛(wèi)兵,在晚上,和一個女孩兒在酒館里,如果還有人對他進行顯性的道德指示指示他應該做什么事情,那很可能是沒有任何效果的,因為這個時候指示者不被學習者認為具有權(quán)威性,他很可能被認為是個怪人.這就闡明了顯性的道德系統(tǒng)一般情況下是不可行的,除非系統(tǒng)中的所有參與人都認同基本的原則,認同有一個特定的人可以有權(quán)力來指示他們并且告訴他們在特定情況下應該如何行動.在一個這樣的協(xié)議可能存在的社會或者組織中,行為就可以被確定以及約束,并且服從于明確的顯性的指令.5Itispossibletofindsuchaccordinreligiousbodies,incertainsocialorganizations,insportsclubs,sometimeseveninschools.Consequentlyinthosegroupstherecanbeexplicitinstructionaboutrightandwrongactionsinmattersthatpertainstogroupactivities.Forinstance,thecricketerisgivencleardirectionthatwhenbowlinghemustnotputhisfootoverthecrease,andthatwhenbattinghemustnotobstructthefielders.Theseconventionsarenecessaryiftheactivityistoexist,andmayberegardedaspartofthemoralsofthegame.Buttheydonotapplytothewholeoftheplayer'slife.在宗教團體、一些特定的社會組織、體育俱樂部、有時甚至在學校中,有可能會存在這樣的協(xié)議.所以這些團體中就有可能存在對團體活動中正確和錯誤行為的顯性的指示.舉個例子,板球運動員會被給予明確的顯性的指導：在投球的時候,腳不可以越線；在擊打的時候,不可以妨礙到外野手.如果一項運動想要存在下去進行下去,這些規(guī)定與慣例是必不可少的,并且可能被當作是游戲的一個道德組成部分.但是這些規(guī)定不會跟隨運動員的一生.6SomewillperhapswishtoobjectthatwhatIhavebeentalkingaboutsofarisnotmoralityatall,butmores,orcustoms,orconventions.Afterall,cricketcanbelookedonassuperficialactivities,playedaccordingtorulesthathavebeenconsciouslyinventedandwhichmighthavebeenquitedifferent.Moralityissomethingmuchdeeper,concernedwiththenatureoftheworld,withthenatureofpeople,andwithhowboththeworldandthepeopleshouldbetreated.有些人可能會否認我剛剛講的這些屬于道德,而認為它們屬于習俗、風俗或者慣例.畢竟,板球運動是根據(jù)人為規(guī)定好的規(guī)則而進行的一種表面的活動,這些規(guī)則本身可以與現(xiàn)在的大相徑庭.而道德是更為深入的,它關(guān)系到世界的本質(zhì),人類的本質(zhì),以及應該如何對待世界與人.7Thatisso,andithighlightsanimportantproblem.Ifmoralityspringsfromsomethingdeepintheorderofthingsthatispressinguponustobehaveinonewayratherthananother,andif,ontheonehand,resistancetothatpressureleadstolivesofunhappinessandfrustrationandpain,and,ontheotherhand,accordwiththepressureresultsinalifeofcompletion,self-expressionandhappycomradeship,andifwecouldfullyappreciatethenatureofthatpressure,thenweshouldnotonlyunderstandwhatisrequiredofusinordertobemoral,butalsowecoulddesignanexplicitmoraleducationthatwouldinstillthatrequirementintotheyoung.這就突出了一個很重要的問題：如果道德從事物的本質(zhì)要求和運行規(guī)律而來,這種規(guī)律迫使我們做特定的行為,如果我們不遵循這種要求會導致生活不幸福而且充滿痛苦與挫折,另一方面遵循這種要求會使生活完滿、自我可以得到表達并且擁有愉快的人際關(guān)系,如果我們可以欣賞或感激這種要求或是壓力的本質(zhì),我們就不僅應該理解那些促使我們變得道德的要求,還應該設計出顯性的道德教育模式來教育年輕人.8Itispossible,however,thatmoresandmoralsareallthatdifferent.Eachgeneration,eachculture,thinksthatitsmores,itsbehaviouralinjunctionsandcustoms,areanexpressionofthemoralimperativeintheheartofthings.Theideaofanabsolutelyplain,unchanging,unchallengeddescriptionofmorality,whichwillbeacceptabletoallforever,isprobablyaphilosophicaldream.Eachsocietyhastoworkoutforitselfwhatistobeitsmorality,influencedbyitspasthistory,itsgeographicallocation,itspsychologicaltemperament,itsinheritedreligion.Certainlytherewasformerlynoharassingdebateabouthowtoconductmoraleducation.Thoseofuswhowereyoungweretoldwhatwasexpectedofus,inreasonablyexplicitfashion,anddispleasurewasshownifwedidnotconform.然而也有可能,習俗慣例和道德是完全不同的.每一代人,每一種文化,都認為它的習俗,它的對行為的指令還有慣例是一種從事物本質(zhì)表達道德規(guī)則的方式.那種絕對簡單樸素的、不會改變的、無法質(zhì)疑的、可以適用于一切現(xiàn)象的道德標準很可能只是一種哲學上的夢想.每一個社會都必須形成它自己的道德體系,這要受到這個社會的歷史、地理位置、心理特征以及宗教傳承的影響.很明顯,以前在如何進行道德教育方面沒有令人困擾的爭論.在我們年輕的時候,我們在一種顯性的教育模式下被告知被期待的行為是什么,并且如果我們不遵守,就會發(fā)生不愉快.9Therelevantpointisthattheexpectedwasknown.Furthermore,wherethereissuchastrongconsensusofopinionofwhatconstitutesmoralaction,notonlyinsmallgroupsorwithinindividualclasses,butoverthegeneralityofsociety,thenmoraleducationisanagreedmatteranddoesneedconsciouslytobedone.Theyoungacceptthewayoflifeoftheireldersandgrowingupconsistsofcopyingitandlivingitoutintheirturn.Therulesareexplicitandtheyoungwishtoconformbecausethatseemsthewayofclaimingtheiradulthood,thewayofbeingresponsiblygrownup.這里需要說明的是我們被期待的行為應是清楚明了的.進一步講,如果不僅僅是一些社會團體或者單個的階級,而是當整個社會都對什么是道德的行為有一致的看法的時候,那么道德教育就應該是一種既定的模式并且被人們所自覺遵守.年輕人接受并認同他們的長輩的生活方式,并且在成長過程中不斷模仿.這些規(guī)則是顯性的,年輕人愿意遵循它們,因為這是一種證明他們成年、并且正在可靠地成長的一種方式.10Wherethendowestandaboutmoraleducation?Howfarcanitbenomorethanimplicit?Thebriefanswertothosequestionsisthatwheretheconstituentsofrightbehaviourareagreedyoucanbefranklyexplicitandtellchildrenwhatisgoodliving,whatistheexpectedbehavior,withafairhopethattheywillacceptsuchteachingwithoutdemureandrespondtoit,becausetheywillfindexamplesaroundthemofsuchbehaviourbeingnaturallyandunself-consciouslyundertaken.Wherethereisdoubtanddisagreement,suchteachingwillbefutilebecausechildrenwillrejectexhortationstobehaveinaparticularfashionwhentheyrealizethatpeopleotherthantheirteachersaresayingdifferentthingsandflourishinghappilybyadoptingotherstandards.那么,在道德教育模式上我們應選擇什么？僅僅是隱性的教育模式能走多遠？最簡單的回答是：當人們一致認為什么是正確的行為的時候,你可以坦白地很明確地告訴你的孩子什么是正確的行為,并且可以相信他們會接受你所教的一切并且不會提出反對,因為他們會在身邊找到例子證明這些行為被很自然地下意識地實施了；當人們對什么是正確行為有爭議的時候,對孩子們的說教是無效的,因為他們會抵制老師給的特定指令,當他們發(fā)現(xiàn)除了老師以外的其他人在做著不同的行為,并且在不同的標準下仍然生活地很愉快.11However,intheexistingsituation,theonlyeffectivemoraleducationislikelytobeanimplicitone.Thismeansthatschoolsarelikelytocontributetomoraleducationmorebytheirorganization,bywhatisknownasthehiddencurriculum,thanbystructuredmorallessonsintheclassroom.Iforganizationofaschoolisslack,punctualitynotinsistedupon,inconsideratebehaviourtolerated,standardsofaccuracyandresponsibilityignored,itwillbeencouraginglaziness,selfishnessandirresponsibility.Ontheotherhand,ifaschoolrespectsindividuals,triestoministertotheirdiverseneeds.askshighstandardsofcourtesy,seriousattentiontotimeandwork,andifteachershavewell-definedandcoherentstandardswhichdeterminetheirattitudetostudentsandthetypeandmannerofworkwhichtheyexpectfromthem,someofthatresponsibleprobityisexpressedinitsorganizationandattitudesthataschoolinfluencesthemoralvaluesofpupils.然而,在現(xiàn)在的狀況下,有效的道德教育模式只能是隱性的.這意味著學校把對學生的道德教育交給了學校自身的組織體制,即隱性的課程,而不是課堂上組織的道德教育學習.如果一個學校的體制很松弛懶散,沒有強調(diào)守時的重要性,容忍不恰當?shù)男袨?忽視準確性和責任制度的標準,那么學校就會滋長懶散、自私、不負責任的風氣.另一方面,如果一個學校尊重個體,盡力滿足學生個體化的不同需求,對禮儀有高標準,要求嚴格遵守時間,學校的老師對待學生和其工作方式的態(tài)度有良好并且前后一致的標準,一些誠實的正直的行為得以在學校體制中展現(xiàn),學校就可以正面影響其學生的道德素養(yǎng).12Furthermore,implicitmoraleducationisnotbeingprovidedbyschoolsalone,butbyeverymemberofthecommunityoutside.Childrenbecomewisebybeingbroughtintocontactwithwiseminds;theylearntorecognizeandappreciatebeautybybeingbroughtintocontactwithbeautifulthings;theylearnaccuracyandindustrybybeinginthepresenceofpersonswhovalueandexpectaccuracyandindustryandtheylearnmoralsbybeingwithmoralpeople.Sothewaytomakeamoralyouthistomakeamoralsociety,whichmeansthattodemandamoraleducationintheschoolsofanimmoraloramorallyconfusedcultureisstartingatthewrongplace.Itmayevenbeawayofevadingtherealresponsibilityofputtingthesocietyrightinthefirstplace.Toillustrate,itisnogoodteachersteachingaboutneighbourlycareandrespectforothersandtheirpropertyifapupilgoeshometofindthathisfathertalksfreelyofmakingmoneybydubiousmeans,orboastsofhispartinaviolentmassfight.Therootofthematteristhateveryone,notschoolemployeesalone,isamoralteacher.進一步地講,隱性的道德教育不僅僅只由學校提供,社會大環(huán)境中的每一個成員都在進行著隱性教育.孩子們通過接觸智慧的思想來變得聰明,通過接觸美的事物來學會審美,通過接觸那些重視準確性和勤奮的人來變得更加精益求精和勤勉,通過接觸有道德的人來了解道德標準.所以培養(yǎng)一個有道德的年輕人的方法就是使社會變得有道德,這就意味著在一個道德混亂的社會環(huán)境中要求學校對學生進行道德教育這一出發(fā)點就是錯誤的,它甚至會成為一種逃避責任的方式,逃避誰應該在一開始對整個社會的道德進行負責.舉例說明一下：老師在學校教導學生應該關(guān)心鄰居并且尊重他人,不得侵犯他人財產(chǎn),但是學生回家后發(fā)現(xiàn)他的爸爸在大談特談他用不誠實的手段賺錢,或者參與的某起暴力事件,這對道德的教育毫無益處.這種情況發(fā)生的根源是每一個人,不僅僅是學校的員工,都是會影響到孩子的道德老師.13Everythingapersondoes,everychoicemade,everyactiontaken,isinfluencingthemoralsofthosewhoknowaboutit,andthemoralsofthosewhoarestillyoungandimpressionable.Soifoneweretosaytome,"Whatareeducationalistsdoingtoteachthedifferencebetweenrightandwrong,sothatwehavefewernaughtychildren,fewerviolentadolescentsandfewercriminaladults?"Ishouldhavetoreply"Whatareyoualsodoingaboutit?"Becauseyourinfluenceisjustasgreatasthatofeducationalistsandyourresponsibilitynolessthantheirs.Everythingthatanyofussaysanddoesiscontributinginsomemeasuretothemoralattitudesofthosewhohearandsee,andlikelyinsomemeasuretoaffecttheirfuturechoices.一個人做的每一件事、每一個決定、每一個行為,都會影響到知道這些道德標準的人的道德行為,以及那些青少年的道德行為.所以如果有人問我,"那些教育學家都在做什么來教育孩子什么是對的什么是錯的??？這樣就會有更少調(diào)皮搗蛋的學生,更少的有暴力傾向的青少年,更少的有敵意的成年人了."我就只能回答："那么你都做了些什么來教孩子們的呢？"因為你和教育家對孩子們道德教育的影響是一樣大的,并且你的責任不比教育家少.我們每個人說的每一句話,做的每一件事都在某種程度上影響著看到或聽到我們說這些話做這些事的人的道德態(tài)度,并且會進一步影響他們未來的選擇.Unit7TheHealingPowerofBelief信念的治愈力量1Forthepasttwoyears,IhavebeenstudyingcancersurvivorsatUGLA,tryingtofindoutwhyitisthatsomepeoplerespondmuchbettertotheirtreatmentthandoothers.AtfirstIthoughthatsomepatientsdidwellbecausetheirillnesseswerenotassevereastheillnessesofothers.Oncloserscrutiny,however,Idiscoveredthatseverityoftheillnesswasonlyoneofanumberoffactorsthataccountedforthedifferencebetweenthosewhogetwellandthosewhodon’t.Thepatientsiamtalkingaboutherereceivedupondiagnosiswhatevertherapymedication,radiation,surgery-theirindividualcasesdemanded.Yettheresponsetosuchtreatmentswashardlyuniform.Somepatientsfaredmuchbetterintheirtherapiesthanothers.過去的兩年中,我一直在加州大學洛杉磯分校觀察那些在癌癥中存活的患者,想要找出為什么這些人接受治療的效果更好.一開始我認為有些患者恢復那么好的原因是他們的病情比較輕,但是經(jīng)過更仔細的觀察,我發(fā)現(xiàn)病情的嚴重性只是為什么他們和其他人治療效果不同的許多原因中的其中一個原因.我這里討論到的病人接受了他們各自所需要的不同的治療,像藥物治療、放射性療法、手術(shù)等等.然而病人對于這些治療方法的反應和效果不盡相同.一些患者接受治療后恢復效果比其他人要好的多.2Whatwasit,then,thatwasdifferent?Wasthereanyonethingthatallsurvivorshadincommon?Yes.Ihavefoundthatthemajorcharacteristicsofthesesurvivorswereverysimilar.Amongthesimilaritiesare:TheyallhadastrongwilltoliveTheywerenotpanickyabouttheirillnessTheyhadconfidenceintheirabilitytopersevereDespitealltheforecaststothecontrary,theybelievedtheycouldmakeitTheywerecapableofjoyousresponseTheywereconvincedthattheirtreatmentwouldwork.會什么會存在如此大的不同？有沒有什么是所有治愈的存活者共有的特點？答案是有.我發(fā)現(xiàn)這些存活者的大多數(shù)特點都非常相似,這其中包括了下列幾點：他們都有強烈的想生存下去的意愿.他們并不懼怕疾病.他們相信自己能夠堅持不懈.盡管所有預測都是向著不好的方向,他們?nèi)匀幌嘈潘麄兛梢猿晒Υ婊钕聛?他們會給出充滿歡樂的答復.他們確信他們的治療可以起作用.3OnewomanwithwhomIworkedcloselyisperhapssymbolicoftheentiregroup.Let’scallherAnnie.Herillnesswasdiagnosedascanceroftheliver.Anexploratoryoperationconvincedthesurgeonsthatthediseasewastoofaralongtobetreatedbyanyknownmeans.ButAnnie,farfrombeingdiscouragedordepressedbythisverdict,wasabsolutelydeterminedtoovercomeherillness.Shedecidedtofightwithallofherpowersofmindandbody.Herfamilyphysicianwassoimpressedwithherspiritthathefeltthedismalpredictionofthespecialistsoughtnottoprecludefurtherefforts.Verysupportive,heencouragedAnnietoseeasurgeoninHoustonwhohadahighrecordofsuccesswithpatientswhohadastrongwilltoliveandaconfidentattitude.Thesurgeon’snamewasJohnSteh