星火書業(yè)晨讀英語美文篇六級前十篇中英翻譯版

1、星火書業(yè) 晨讀英語美文 100 篇六級前十篇中英翻譯版Passagel. Knowledge and VirtueKnowledge is one thing, virtue is another; good sense is not conscience, refinement is not humility, nor is largeness and justness of view faith. Philosophy, however enlightened, however profound, gives no command over the passions, no influen

2、tial motives, no vivifying principles. Liberal Education makes not the Christian, not the Catholic, but the gentleman. It is well to be a gentleman, it is well to have a cultivated intellect, a delicate taste, a candid, equitable, dispassionate mind, a noble and courteous bearing in the conduct of l

3、ife these are the connatural qualities of a large knowledge;they are the objects of a University.I am advocating, I shall illustrate and insist upon them;but still, I repeat, they are no guarantee for sanctity or even for conscientiousness,and they may attach to the man of the world, to the profliga

4、te,to the heartless, pleasant, alas, and attractive as he shows when decked out in them.Taken by themselves, they do but seem to be what they are not;they look like virtue at a distance, but they are detected by close observers, and in the long run;and hence it is that they are popularly accused of

5、pretense and hypocrisy,not, I repeat, from their own fault,but because their professors and their admirers persist in taking them for what they are not,and are officious in arrogating for them a praise to which they have no claim.Quarry the granite rock with razors, or moor the vessel with a thread

6、of silk,thenmay you hope withsuch keen and delicate instruments as human knowledgeand human reason to contend against those giants, 知識是一回事，美德是另一回事。好意并非良心，優(yōu)雅并非謙讓，廣博與公正的觀點(diǎn)也 并非信仰。哲學(xué)，無論多么富有啟迪和深奧莫測，都無法駕馭情感，不具備有影響力的 動機(jī)，不具有導(dǎo)致生動活潑的原理。文科教育并不造就基督教徒抑或天主教徒，而是造 就了紳士。造就一個(gè)紳士誠為美事。有教養(yǎng)的才智，優(yōu)雅的情趣，正直、公正而冷靜的 頭腦，高貴而彬彬有禮的舉

7、止-這些是與淵博的學(xué)識生來固有的品質(zhì)，它也是大學(xué)教育的目的。對此我提倡之，并將加以闡釋和堅(jiān)持。然而我要說的是，它們?nèi)匀徊荒艽_保圣 潔，或甚至不能保證誠實(shí)。它們可以附庸于世故的俗人，附庸于玩世不恭的浪子。唉， 當(dāng)他們用它偽裝起來時(shí)，就更增加了他們外表上的冷靜、快活和魅力。就其本身而言， 它們似乎已遠(yuǎn)非其本來面目，它們似乎一遠(yuǎn)看的美德，經(jīng)久久細(xì)察方可探知。因此它們 受到廣泛的責(zé)難，指責(zé)其虛飾與偽善。我要強(qiáng)調(diào)，這絕非是因?yàn)槠渥陨碛惺裁催^錯，而 是因?yàn)榻淌趥兒唾澝勒邆円晃兜匕阉鼈兣妹婺咳?，并且還要殷勤地獻(xiàn)上其本身并不 希冀的贊頌。如若用剃刀就可以開采出花崗巖，用絲線即能系泊位船只，那么，也許你 才

8、能希望用人的知識和理性這樣美妙而優(yōu)雅的東西去與人類的情感與高傲那樣的龐然大 物進(jìn)行抗?fàn)?。Passage 2."Packing " a PersonA person, like a commodity, needs packaging.But going too far is absolutely undesirable.A little exaggeration, however, does no harmwhen it shows the person's unique qualities to their advantage.To display persona

9、l charm in a casual and natural way,it is important for one to have a clear knowledge of oneself.A master packager knows how to integrate art and nature without any traces of embellishment,s。 that the person so packaged is no commodity but a human being, lively and lovely.A young person, especially

10、a female, radiant with beauty and full of life,has all the favor granted by God.Any attempt to make up would be self-defeating.Youth, however, comes and goes in a moment of doze.Packaging for the middle-aged is primarily to conceal the furrows ploughed by time.If you still enjoy life's exuberanc

11、e enough to retain self-confidenceand pursue pioneering work, you are unique in your natural qualities,and your charm and grace will remain.Elderly people are beautiful if their river of life has been,through plains, mountains and jungles, running its course as it should.You have really lived your l

12、ife which now arrives at a complacent stage of serenityindifferentto fame or wealth.There is no need to resort to hair-dyeing; the snow-cappedmountain is itself a beautiful scene of fairyland.Let your looks change from young to old synchronizing with the natural ageing processso as to keep in harmon

13、y with nature, for harmony itself is beauty,while the other way round will only end in unpleasantness.To be in the elder's company is like reading a thick book of deluxe editionthat fascinates one so much as to be reluctant to part with.As long as one finds where one stands, one knows how to pac

14、kage oneself,just as a commodity establishes its brand by the right packaging.人如商品要包裝，但切忌過分包裝。夸張包裝，要善于展示個(gè)性的獨(dú)特品質(zhì)。在隨意與自然中表現(xiàn)人的個(gè)性美，重要的是認(rèn)識自己，包裝的高手在于不留痕跡，外在的一 切應(yīng)與自身渾然一體，這時(shí)你不再是商品，而是活生生的人。青年有著充盈的生命的底氣， 她亮麗誘人， 這是上帝賜予的神采， 任何涂抹都是多余的敗筆，青春是個(gè)打個(gè)盹就過去的東西。中年的包裝主要是修復(fù)歲月的磨損，如果中年的生命依然有開拓豐滿與自信，便會成年人，如果你生命的河流正常地流過，流過了平原高山和

15、叢林，那么你是美的。你的美充滿了安詳與淡泊，因?yàn)槟阏嬲厣钸^。老年人不要去染白發(fā)，老人的白發(fā)像高山的積雪，有種仙境之美。人該年輕時(shí)就年輕，該年老時(shí)就年老，這是與自然同步，這就是和諧。和諧就是美，反之就是丑。和老年人在一起就像讀一本厚厚的精裝書，魅力無窮，令人愛不釋手Passage 3. Three Passions I Have Lived forThree passions, simple but overwhelminglystrong, have governed my life:thelonging for love, the search for knowledge,and unb

16、earable pity for the suffering of mankind.These passions, like great winds, have blown me hither and thither,in a wayward course over a deep ocean of anguish,reaching to the very verge of despair.I have sought love, first, because it brings ecstasy ecstasy so greatthat I would often have sacrificed

17、all the rest of my lifefor a few hours for this joy.I have sought it, next, because it relieves loneliness that terribleloneliness in which one shivering consciousnesslooks over the rim of the world into the cold unfathomable lifeless abyss.I havesought it, finally, because inthe union of love I hav

18、e seen,in a mystic miniature,the prefiguring vision of the heaven that saints and poets have imagined.This is what I sought, and though it might seem too good for human life,this is what at last I have found.Withequal passion I have sought knowledge.I have wished to understand the hearts of men.I ha

19、ve wished to know why the stars shine .A little of this, but not much,I have achieved.Love and knowledge, so far as they were possible, led upward toward the heavens.But always pity brought me back to earth.Echoes of cries ofpain reverberate in my heart.Childrenin famine, victims tortured by oppress

20、ors,helpless old people a hated burden to their sons,and the whole world of loneliness, poverty, and pain make a mockery of what human life should be.I long to alleviate the evil, but I cannot, and I too suffer.This has been my life.I have found it worth living, and would gladly live it againif the

21、chance were offered me.吾之三愿（貝特蘭. 羅素）吾生三愿，純樸卻激越：一曰渴望愛情，二曰求索知識，三曰悲憫吾類之無盡苦難。此三愿，如疾風(fēng)，迫吾無助飄零于苦水深海之上，直達(dá)絕望之彼岸。吾求愛，蓋因其賜吾狂喜 狂喜之劇足令吾舍此生而享其片刻；吾求愛，亦因其可驅(qū)寂寞之感，吾人每生寂寞之情輒兢兢俯視天地之緣，而見絕望之無底深淵；吾求愛還因若得愛，即可窺視圣哲詩人所見之神秘天國。此吾生之所求，雖慮其之至美而恐終不為凡人所得，亦可謂吾之所得也。吾求知亦懷斯激情。吾愿聞人之所思，亦愿知星之何以閃光吾僅得此一二而已，無他。愛與知并力，幾攜吾入天國之門，然終為悲憫之心拖拽未果。痛苦之吟常

22、縈繞吾心：受饑餓之 嬰，遭壓迫之民，為兒女遺棄之無助老叟，加之天下之孤寂、貧窮、苦痛，具令吾類之生難以卒睹。吾愿窮畢生之力釋之，然終不能遂愿，因亦悲極。吾生若此而已，然吾頗感未枉此生；若得天允，當(dāng)樂而重為之。Passage 4. A Little GirlSitting on a grassy grave, beneath one of the windows of the church, wasa little girl.Withher head bent back she was gazing up atthe sky andsinging,while one of her little

23、hands was pointing to a tiny cloudthat hovered like a golden feather above her head.The sun, which had suddenly become very bright, shining on her glossy hair,gave it a metallic luster, and it was difficult to say what was the color, dark bronze or black.So completely absorbed was shein watching the

24、 cloud to which her strange song or incantation seemed addressed,that she did not observe me when I rose and went towards her.Over her head, high up in the blue,a lark that was soaring towards the same gauzy cloud was singing, as if in rivalry.As I slowly approached the child,I could see by her fore

25、head, which in the sunshine seemed like a globe of pearl,and especiallyby her complexion, that she uncommonly lovely.Her eyes, which at one moment seemed blue-gray, at another violet,were shaded by long black lashes, curving backward in a most peculiar way,and these matched in hue her eyebrows,and t

26、he tresses thatwere tossed about her tender throat were quivering in the sunlight.All this Idid not take in at once;for at first I could see nothing but those quivering,glittering, changeful eyes turned up into my face.Gradually the other features,especially the sensitive full-lipped mouth,grew upon

27、 me as I stood silentlygazing.Here seemed to me a more perfect beauty than had ever come to me in myloveliest dreams of beauty.Yet it was not her beauty so much as the look she gave me that fascinated me, melted me.小女孩在教堂的一扇窗下長滿綠草的墳堆上，坐著個(gè)小女孩。她仰著頭，望著天空，唱著歌兒。她的小手指點(diǎn)著一朵飄浮在她頭頂?shù)慕鹕鹈愕男〔试啤Ｍ蝗婚g，陽光顯得格外燦爛，照在她光

28、澤的頭發(fā)上，給它涂上一層金屬似的光彩，很難說出它突竟是什么顏色，是深褐色，還是黑色。她是那么全神貫注地望著彩云，她那奇妙的歌聲，或可說是喃喃自語，似乎是對著那彩云而發(fā)的。因而她沒有注意到我站起身來朝她走去。在她上空高高的藍(lán)天里， 一只展翅飛向那朵輕盈透明的彩云的云雀也在歌唱， 似乎在與她賽e( 。我慢步向小女孩走去，她那在陽光下如同珍珠一樣圓潤的前額，特別是她那膚色，使我感到她真是異?？蓯?。媳耶黑黑的長睫毛非常別致地朝后彎曲著，掩映著一雙一會兒象是藍(lán)灰色的，一會兒又象是紫羅蘭色的眼睛。她的長睫毛同她的眉毛和頭發(fā)色澤調(diào)和，披拂在她嬌嫩的脖子上的發(fā)綹，在陽光里輕輕飄動。我并沒有馬上領(lǐng)略到這一切，因

29、為我一開始只注意了那雙閃閃發(fā)光、富于表情、盯著我看的眼睛。我佇立在一邊默默地注視著她，才漸漸地看清了她容貌的其他部分，特別是那張靈敏而又豐滿的小嘴。呈現(xiàn)在我眼苧的這一美的形象似乎比我在最美好的夢境中所見過的更美。然而，與其說是她的美麗，不如說是她朝我看的那種眼神，更使我著迷，更使我陶醉Passage 5 Declaration of IndependenceWhen in the Course of human events,it becomes necessary for one people todissolve the political bandswhich have connecte

30、d them with another,and to assume among the powers ofthe earth,the separate and equal station to which the Laws of Nature and ofNature's God entitle them,a decent respect to the opinions of mankindrequiresthat they should declare the causes which impel them to the separation.We holdthese truths

31、to be self-evident, that all men are created equal,that they areendowed by their Creator with certain unalienable Rights,that among these areLife, Liberty and the pursuit of Happiness. That to secure these rights,Governments are institutedamong Men,deriving their just powers from the consentof the g

32、overned, That whenever any Form of Government becomes destructive ofthese ends,it is the Right of the People to alter or to abolish it,and to institute new Government,laying its foundation on such principles and organizing its powersin such form,as to them shall seem most likely to effect their Safe

33、ty and Happiness.Prudence, indeed, will dictate that Governments long establishedshould not be changed for light and transient causes;and accordingly all experience has shown,that mankind are more disposed to suffer, while evilsare sufferable,than to right themselves by abolishing the forms to which

34、 they to alter their former Systems of Government.The history of the present King ofare accustomed.But when a long train invariably the same Object evinces a Despotism, it is their right, it is their to provide new Guards for their future security. sufferance of these Colonies;and such isof abuses a

35、nd usurpations,pursuingdesign to reduce themunder absoluteduty,to throw off such Government, and Such has been the patient now the necessity which constrains themGreat Britainis a history of repeated injuries and usurpations,all having indirect object the establishment of an absolute Tyranny over th

36、ese States.To prove this, let Facts be submitted to a candid world.美國獨(dú)立宣言（節(jié)選）在人類歷史事件的進(jìn)程中，當(dāng)一個(gè)民族必須解除其與另一個(gè)民族之間迄今存在的政治聯(lián)系、而在世界列國之中取得那自然法則和自然神明所規(guī)定給他們的獨(dú)立與平等的地位時(shí)，就有一種真誠的尊重人類公意的心理，要求他們一定要把那些迫使他們不得已而獨(dú)立的原因宣布出來。我們認(rèn)為這些真理是不言而喻的：人人生而平等，他們都從他們的“造物主”那里被賦予了某些不可轉(zhuǎn)讓的權(quán)利，其中包括生命權(quán)、自由權(quán)、追求幸福的權(quán)利。為了保障這些權(quán)利，才在人們中間成立政府。而政府的正當(dāng)權(quán)力，則來

37、源于被統(tǒng)治者的同意。一旦任何一種形式的政府變成了損害這些目的的政府，則人民有權(quán)改變它或廢除它，以建立新的政府。這種新的政府必須建立在這樣的原則基礎(chǔ)上，并按照這樣的方式 來組織其權(quán)力機(jī)關(guān)，以便在人民看來它是最能夠保障他們的安全與幸福的。誠然，謹(jǐn)慎 的心理會主宰著人們的意識，使之認(rèn)為不應(yīng)該為了某些輕微的、暫時(shí)的原因而把設(shè)立已 久的政府加以更換；而且過去的經(jīng)驗(yàn)也都表明，只要政府的罪惡尚可容忍時(shí)，人類總是 寧愿默然忍受，而不愿廢除他們久已習(xí)慣的政府形式以恢復(fù)他們自己的權(quán)利。然而，當(dāng) 一個(gè)政府惡貫滿盈、倒行逆施、一貫地企圖把人民抑壓在絕對專制主義的淫威之下時(shí)， 人民就有權(quán)利、有義務(wù)把那樣的政府推翻，而為

38、人民自己未來的安全建立新的保障。我 們這些殖民地，過去一向忍氣吞聲，而現(xiàn)在卻被迫必須起來改變原先的政治體制，其原 因即在于此?，F(xiàn)今大不列顛國王的歷史，就是一部怙惡不，浚、倒行逆施的歷史；他的一 切措施都為了這樣一個(gè)直接目的：在我們各州建立一種絕對專制的統(tǒng)治。為了證明這一 點(diǎn)，特向公正的世界人士陳述下列事實(shí)。大不列顛國王一向拒絕批準(zhǔn)那些對于公共福利最有用、最必要的法律。他一向禁止他的總督們批準(zhǔn)那些緊急而迫切需要的法律，除非在他本人同意以前暫緩生效；而在“暫緩”期間，他卻完全置之不理。Passage 6. A Tribute to the DogThe best friend a man has

39、in the world may turn against him and become his enemy.His son or daughter that he has reared with loving care may proveungrateful.Those who are nearest and dearest to us,those whom we trust with ourhappiness and our good name,may become traitors to their faith.The money thata man has he may lose.It

40、 flies away from him, perhaps when he needs it most.Aman s reputation may be sacrificed in a moment of ill-considered action.Thepeople who are prone to fall on their knees to do us honor when success is withusmay be the first to throw the stone of malice when failure settles its cloudupon our heads.

41、The one absolutely unselfish friend that man can have in thisselfish world,the one that never deserts him,the one that never proves ungrateful or treacherous, is his dog.A man s dog stands by him in pr osperity and in poverty, in health and in sickness.He will sleep on the cold ground, where the win

42、try winds blow and the snow drives fiercely,if only he may be near his master s side.Hewill kiss the hand that has no food to offer;he will lick the wounds and soresthat come from encounter with the roughness of the world.He will guard the sleep of his pauper master as if he were a prince.When all o

43、ther friends desert, he remains.When riches take wings and reputation falls to pieces,he is as constant in his love as the sun in its journeys through the heavens.If fortune drives the master forth, an outcast in the world, friendless and homeless,the faithful dogasks no higher privilege than that o

44、f accompanying him,to guard him against danger, to fight against his enemies.And when the last scene of all comes, and death takes the master in its embrace,and his body is laid away in the cold ground,no matter if all other friends pursue their way,there by the grave will the noble dog befound,his

45、head between his paws, his eyes sad but open in alert watchfulness,faithful and true even in death.一個(gè)人世上最要好的朋友也許會背叛他，成為他的敵人他盡心養(yǎng)大的兒女也許會忘恩負(fù)義那些我們最親近的人，那些我們信任，將自己的幸福和名譽(yù)托付給他們的人也許會背信棄義一個(gè)人手中的錢會丟失，在他最需要的時(shí)刻，錢也許就不翼而飛一個(gè)人的名譽(yù)會在他做出一個(gè)欠考慮的行為時(shí)而成為陪葬品那些在我們春風(fēng)得意時(shí)逢迎拍馬，就算下跪也不無不可的人們卻有可能在我們遭遇不測時(shí)第一時(shí)間落井下石人在這個(gè)自私的世界里擁有的唯一決不會自私，

46、決不會拋棄自己，決不會忘恩負(fù)義的朋友就是自己的狗了 不論這人是富貴還是貧窮，健壯還是病弱，他的狗都會待在他的身旁哪怕冬日風(fēng)雪肆虐，只要能待在主任的身旁，狗也會睡在冰冷的地板上狗會親吻主人那雙沒有食物給它的雙手，會舔舐主人身上與這殘忍的世界抗?fàn)帟r(shí)留下的傷口狗守護(hù)著睡著了的貧窮主人，仿佛他是一個(gè)王子當(dāng)主人所有的朋友都棄之而去時(shí)，它留下來了當(dāng)主人的財(cái)富，名譽(yù)一去不復(fù)返時(shí)，它的愛始終如一，猶如太陽在空中永恒不變的軌跡如果主人遭世人遺棄，舉目無親，無家可歸時(shí)，忠誠的狗除了陪伴在主人左右，保護(hù)他不受傷害之外別無他求當(dāng)最后一刻終于來到，死神將主人擁入了懷抱，他的身體被丟棄在冰冷的土地里不管他的朋友們是否都各

47、自離去，在他的墓地旁總能看到他忠誠的狗，頭擱在兩爪間，眼睛盡管透露出悲哀卻睜得大大的，警惕的，忠實(shí)的，虔誠的， 甚至在它死亡的時(shí)侯Passage 7. Knowledge and ProgressWhy does the idea of progress loom so large in the modern world?Surelybecause progress of a particular kind is actually taking place around usand isbecoming more and more manifest.Although mankind has u

48、ndergone no general improvement in intelligence or morality,it has made extraordinary progress inthe accumulation of knowledge.Knowledge began to increase as soon as the thoughts of one individualcould be communicated to another by means of speech.With theinvention of writing ， a great advance was m

49、ade,for knowledge could then be notonly communicated but also stored.Libraries made education possible, and education in its turn added to libraries:the growth of knowledge followed a kind of compound interest law,which was greatly enhanced by the invention of printing.All this was comparatively slo

50、w until, with the coming of science,thetempo was suddenly raised.Then knowledge began to be accumulated according toa systematic plan.The trickle became a stream;the stream has now become a torrent.Moreover, as soon as new knowledge is acquired, it is now turned topractical account.What is called “m

51、odern civilization ” is not the result of a balanced development of all man's nature,but of accumulated knowledge applied to practical life.The problem now facing humanity is:What is going to be done with all this knowledge?As is so often pointed out, knowledge is a two-edgedweaponwhich can be u

52、sed equally for good or evil.It is now being used indifferently for both.Could any spectacle, for instance, be more grimly weirdthan that of gunners using science to shatter men's bodies while, close athand,surgeons use it to restore them?We have to ask ourselves very seriously what will happen

53、if this twofold use of knowledge,with its ever-increasing power, continues.為什么進(jìn)步這個(gè)概念在現(xiàn)代世界顯得如此突出？無疑是因?yàn)橛幸环N特殊的進(jìn)步實(shí)際上正在我們周圍發(fā)生，而且變得越來越明顯。雖然人類有智力和道德上沒有得到普遍提高，但在知識積累方面卻取得了巨大的進(jìn)步。人一旦能用語言同別人交流思想，知識的積累便開始了。隨著書寫的發(fā)明，又邁進(jìn)了一大步，因?yàn)檫@樣一來，知識不僅能交流，而且能儲存了。藏書使教育成為可能，而教育反過來又豐富了藏書， 因?yàn)橹R的增長遵循著一種“滾雪球”的規(guī)律。印刷術(shù)的發(fā)明又大大提高了知識增長的速度。所有這

54、些發(fā)展都比較緩慢，而隨著科學(xué)的到來，增長的速度才突然加快。于是，知識便開始有系統(tǒng)有計(jì)劃地積累起來。涓涓細(xì)流匯成小溪，小溪現(xiàn)已變成了奔騰的江河。而且，新知識一旦獲得，便得到實(shí)際應(yīng)用。所謂“現(xiàn)代文明”并不是人的天性平衡發(fā)展的結(jié)果，而是積累起來的知識應(yīng)用到實(shí)際生活中的結(jié)果?，F(xiàn)在人類面臨的問題是：用這些知識去做什么？正像人們常常指出的，知識是一把雙刃刀，可以用于造福，也可以用來為害。人們現(xiàn)在正漫不經(jīng)心地把知識用于這兩個(gè)方面，例如：炮兵利用科學(xué)毀壞人的身體、而外科醫(yī)生就在附近用科學(xué)搶救被炮兵毀壞的人體，還有什么情景比這更可怕、更怪誕的嗎？我們不得不嚴(yán)肅地問問我們自己：隨著日益增長的知識的力量，如果我們繼

55、續(xù)利用知識的這種雙重性，將會發(fā)生什么樣的情況呢？Passage 8. Address by EngelsOn the 14th of March, at a quarter to three in the afternoon,the greatest living thinker ceased to think.He had been left alone for scarcely two minutes,and when we came back we found him in his armchair,peacefully gone to sleep butforever.An immea

56、surable loss has been sustained both by the militant proletariat of Europe and America,and by historical science, in the death of this man.The gap that has been left by the departure of this mighty spiritwill soon enough make itself felt.Just as Darwin discovered the law of development of organic na

57、ture,so Marx discovered the law of development of human history:the simple fact, hitherto concealed by an overgrowth of ideology,that mankind must first of all eat, drink, have shelter and clothing,before it can pursue politics, science, art, religion, etc.;that thereforethe production of the immedi

58、ate material meansof subsistenceand consequently the degree of economic development attained bya given peopleor during a given epoch form the foundation upon which the state institutions,the legal conceptions, art, and even the ideas on religion,of the people concerned have been evolved, and in the light of which they must, therefore,be explained, instead of vice versa, as had hitherto been the case.But that is not all.Marx also discovered the special law of motion governing the present-day capitalist mode of productionand the bourgeois society that this