英語背誦美文30篇(附中文翻譯)(共20頁)

1、精選優(yōu)質(zhì)文檔-傾情為你奉上生而為贏 英語背誦美文 30 篇 目錄： ·第一篇：Youth 青春 ·第二篇： Three Days to See(Excerpts)假如給我三天光明（節(jié)選） ·第三篇：Companionship of Books 以書為伴（節(jié)選） ·第四篇：If I Rest, I Rust 如果我休息，我就會(huì)生銹 ·第五篇：Ambition 抱負(fù) ·第六篇：What I have Lived for 我為何而生 ·第七篇：When Love Beckons You 愛的召喚 ·第八篇：The Roa

2、d to Success 成功之道 ·第九篇：On Meeting the Celebrated 論見名人 ·第十篇：The 50-Percent Theory of Life 生活理論半對(duì)半 ·第十一篇：What is Your Recovery Rate? 你的恢復(fù)速率是多少？ ·第十二篇：Clear Your Mental Space 清理心靈的空間 ·第十三篇：Be Happy 快樂 ·第十四篇：The Goodness of life 生命的美好 ·第十五篇：Facing the Enemies Within 直面

3、內(nèi)在的敵人 ·第十六篇：Abundance is a Life Style 富足的生活方式 ·第十七篇：Human Life a Poem 人生如詩 ·第十八篇：Solitude 獨(dú)處 ·第十九篇：Giving Life Meaning 給生命以意義 2·第二十篇：Relish the Moment 品位現(xiàn)在 ·第二十一篇：The Love of Beauty 愛美 ·第二十二篇：The Happy Door 快樂之門 ·第二十三篇：Born to Win 生而為贏 ·第二十四篇：Work and Ple

4、asure 工作和娛樂 ·第二十五篇：Mirror, Mirror-What do I see 鏡子,鏡子,告訴我 ·第二十六篇：On Motes and Beams 微塵與棟梁 ·第二十七篇：An October Sunrise 十月的日出 ·第二十八篇：To Be or Not to Be 生存還是毀滅 ·第二十九篇：Gettysburg Address 葛底斯堡演說 ·第三十篇：First Inaugural Address(Excerpts) 就職演講（節(jié)選） ·第三篇：Companionship of Books

5、以書為伴（節(jié)選） Companionship of Books A man may usually be known by the books he reads as well as by the company he keeps; for there is a companionship of books as well as of men; and one should always live in the best company, whether it be of books or of men. A good book may be among the best of friends

6、. It is the same today that it always was, and it will never change. It is the most patient and cheerful of companions. It does not turn its back upon us in times of adversity or distress. It always receives us with the same kindness; amusing and instructing us in youth, and comforting and consoling

7、 us in age. Men often discover their affinity to each other by the mutual love they have for a book just as two persons sometimes discover a friend by the admiration which both entertain for a third. There is an old proverb, Love me, love my dog.” But there is more wisdom in this:” Love me, love my

8、book.” The book is a truer and higher bond of union. Men can think, feel, and sympathize with each other through their favorite author. They live in him together, and he in them. A good book is often the best urn of a life enshrining the best that life could think out; for the world of a mans life i

9、s, for the most part, but the world of his thoughts. Thus the best books are treasuries of good words, the golden thoughts, which, remembered and cherished, become our constant companions and comforters. Books possess an essence of immortality. They are by far the most lasting products of human effo

10、rt. Temples and statues decay, but books survive. Time is of no account with great thoughts, which are as fresh today as when they first passed through their authors minds, ages ago. What was then said and thought still speaks to us as vividly as ever from the printed page. The only effect of time h

11、ave been to sift out the bad products; for nothing in literature can long survive e but what is really good. Books introduce us into the best society; they bring us into the presence of the greatest minds that have ever lived. We hear what they said and did; we see the as if they were really alive;

12、we sympathize with them, enjoy with them, grieve with them; their experience becomes ours, and we feel as if we were in a measure actors with them in the scenes which they describe. The great and good do not die, even in this world. Embalmed in books, their spirits walk abroad. The book is a living

13、voice. It is an intellect to which on still listens. 7·第四篇：If I Rest,I Rust 如果我休息，我就會(huì)生銹 If I Rest, I Rust The significant inscription found on an old key-“If I rest, I rust”-would be an excellent motto for those who are afflicted with the slightest bit of idleness. Even the most industrious per

14、son might adopt it with advantage to serve as a reminder that, if one allows his faculties to rest, like the iron in the unused key, they will soon show signs of rust and, ultimately, cannot do the work required of them. Those who would attain the heights reached and kept by great men must keep thei

15、r faculties polished by constant use, so that they may unlock the doors of knowledge, the gate that guard the entrances to the professions, to science, art, literature, agriculture-every department of human endeavor. Industry keeps bright the key that opens the treasury of achievement. If Hugh Mille

16、r, after toiling all day in a quarry, had devoted his evenings to rest and recreation, he would never have become a famous geologist. The celebrated mathematician, Edmund Stone, would never have published a mathematical dictionary, never have found the key to science of mathematics, if he had given

17、his spare moments to idleness, had the little Scotch lad, Ferguson, allowed the busy brain to go to sleep while he tended sheep on the hillside instead of calculating the position of the stars by a string of beads, he would never have become a famous astronomer. Labor vanquishes all-not inconstant,

18、spasmodic, or ill-directed labor; but faithful, unremitting, daily effort toward a well-directed purpose. Just as truly as eternal vigilance is the price of liberty, so is eternal industry the price of noble and enduring success. 8·第五篇：Ambition 抱負(fù) Ambition It is not difficult to imagine a world

19、 short of ambition. It would probably be a kinder world: with out demands, without abrasions, without disappointments. People would have time for reflection. Such work as they did would not be for themselves but for the collectivity. Competition would never enter in. conflict would be eliminated, te

20、nsion become a thing of the past. The stress of creation would be at an end. Art would no longer be troubling, but purely celebratory in its functions. Longevity would be increased, for fewer people would die of heart attack or stroke caused by tumultuous endeavor. Anxiety would be extinct. Time wou

21、ld stretch on and on, with ambition long departed from the human heart. Ah, how unrelieved boring life would be! There is a strong view that holds that success is a myth, and ambition therefore a sham. Does this mean that success does not really exist? That achievement is at bottom empty? That the e

22、fforts of men and women are of no significance alongside the force of movements and events now not all success, obviously, is worth esteeming, nor all ambition worth cultivating. Which are and which are not is something one soon enough learns on ones own. But even the most cynical secretly admit tha

23、t success exists; that achievement counts for a great deal; and that the true myth is that the actions of men and women are useless. To believe otherwise is to take on a point of view that is likely to be deranging. It is, in its implications, to remove all motives for competence, interest in attain

24、ment, and regard for posterity. We do not choose to be born. We do not choose our parents. We do not choose our historical epoch, the country of our birth, or the immediate circumstances of our upbringing. We do not, most of us, choose to die; nor do we choose the time or conditions of our death. Bu

25、t within all this realm of choicelessness, we do choose how we shall live: courageously or in cowardice, honorably or dishonorably, with purpose or in drift. We decide what is important and what is trivial in life. We decide that what makes us significant is either what we do or what we refuse to do

26、. But no matter how indifferent the universe may be to our choices and decisions, these choices and decisions are ours to make. We decide. We choose. And as we decide and choose, so are our lives formed. In the end, forming our own destiny is what ambition is about. 9·第六篇：What I have Lived for

27、我為何而生 What I Have Lived For Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a deep

28、ocean of anguish, reaching to the very verge of despair. I have sought love, first, because it brings ecstasy-ecstasy so great that I would often have sacrificed all the rest of my life for a few hours for this joy. I have sought it, next, because it relieves loneliness-that terrible loneliness in w

29、hich one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it, finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and

30、 though it might seem too good for human life, this is what-at last-I have found. With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above

31、 the flux. 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 it brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old peopl

32、e 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 again if the chance were offer

33、ed me. 10 ·第七篇：When Love Beckons You 愛的召喚 When Love Beckons You When love beckons to you, follow him, though his ways are hard and steep. And when his wings enfold you, yield to him, though the sword hidden among his pinions may wound you. And when he speaks to you, believe in him, though his v

34、oice may shatter your dreams as the north wind lays waste the garden. For even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning. Even as he ascends to your height and caresses your tenderest branches that quiver in the sun, so shall he descend to ou

35、r roots and shake them in their clinging to the earth. But if, in your fear, you would seek only loves peace and loves pleasure, then it is better for you that you cover your nakedness and pass out of loves threshing-floor, into the seasonless world where you shall laugh, but not all of your laughte

36、r, and weep, but not all of your tears. Love gives naught but it self and takes naught but from itself. Love possesses not, nor would it be possessed, for love is sufficient unto love. Love has no other desire but to fulfill itself. But if you love and must have desires, let these be your desires: T

37、o melt and be like a running brook that sings its melody to the night. To know the pain of too much tenderness. To be wounded by your own understanding of love; And to bleed willingly and joyfully. To wake at dawn with a winged heart and give thanks for another day of loving; To rest at the noon hou

38、r and meditate loves ecstasy; To return home at eventide with gratitude; And then to sleep with a payer for the beloved in your heart and a song of praise upon your lips. 11 ·第八篇：The Road to Success 成功之道 The Road to Success It is well that young men should begin at the beginning and occupy the

39、most subordinate positions. Many of the leading businessmen of Pittsburgh had a serious responsibility thrust upon them at the very threshold of their career. They were introduced to the broom, and spent the first hours of their business lives sweeping out the office. I notice we have janitors and j

40、anitresses now in offices, and our young men unfortunately miss that salutary branch of business education. But if by chance the professional sweeper is absent any morning, the boy who has the genius of the future partner in him will not hesitate to try his hand at the broom. It does not hurt the ne

41、west comer to sweep out the office if necessary. I was one of those sweepers myself. Assuming that you have all obtained employment and are fairly started, my advice to you is “aim high”. I would not give a fig for the young man who does not already see himself the partner or the head of an importan

42、t firm. Do not rest content for a moment in your thoughts as head clerk, or foreman, or general manager in any concern, no matter how extensive. Say to yourself, “My place is at the top.” Be king in your dreams. And here is the prime condition of success, the great secret: concentrate your energy, t

43、hought, and capital exclusively upon the business in which you are engaged. Having begun in one line, resolve to fight it out on that line, to lead in it, adopt every improvement, have the best machinery, and know the most about it. The concerns which fail are those which have scattered their capita

44、l, which means that they have scattered their brains also. They have investments in this, or that, or the other, here there, and everywhere. “Dont put all your eggs in one basket.” is all wrong. I tell you to “put all your eggs in one basket, and then watch that basket.” Look round you and take noti

45、ce, men who do that not often fail. It is easy to watch and carry the one basket. It is trying to carry too many baskets that breaks most eggs in this country. He who carries three baskets must put one on his head, which is apt to tumble and trip him up. One fault of the American businessman is lack

46、 of concentration. To summarize what I have said: aim for the highest; never enter a bar room; do not touch liquor, or if at all only at meals; never speculate; never indorse beyond your surplus cash fund; make the firms interest yours; break orders always to save owners; concentrate; put all your e

47、ggs in one basket, and watch that basket; expenditure always within revenue; lastly, be not impatient, for as Emerson says, “no one can cheat you out of ultimate success but yourselves.” 12 ·第九篇：On Meeting the Celebrated 論見名人 On Meeting the Celebrated I have always wondered at the passion many

48、people have to meet the celebrated. The prestige you acquire by being able to tell your friends that you know famous men proves only that you are yourself of small account. The celebrated develop a technique to deal with the persons they come across. They show the world a mask, often an impressive o

49、n, but take care to conceal their real selves. They play the part that is expected from them, and with practice learn to play it very well, but you are stupid if you think that this public performance of theirs corresponds with the man within. I have been attached, deeply attached, to a few people;

50、but I have been interested in men in general not for their own sakes, but for the sake of my work. I have not, as Kant enjoined, regarded each man as an end in himself, but as material that might be useful to me as a writer. I have been more concerned with the obscure than with the famous. They are

51、more often themselves. They have had no need to create a figure to protect themselves from the world or to impress it. Their idiosyncrasies have had more chance to develop in the limited circle of their activity, and since they have never been in the public eye it has never occurred to them that the

52、y have anything to conceal. They display their oddities because it has never struck them that they are odd. And after all it is with the common run of men that we writers have to deal; kings, dictators, commercial magnates are from our point of view very unsatisfactory. To write about them is a vent

53、ure that has often tempted writers, but the failure that has attended their efforts shows that such beings are too exceptional to form a proper ground for a work of art. They cannot be made real. The ordinary is the writers richer field. Its unexpectedness, its singularity, its infinite variety affo

54、rd unending material. The great man is too often all of a piece; it is the little man that is a bundle of contradictory elements. He is inexhaustible. You never come to the end of the surprises he has in store for you. For my part I would much sooner spend a month on a desert island with a veterinar

55、y surgeon than with a prime minister. 13 ·第十篇：The 50-Percent Theory of Life 生活理論半對(duì)半 The 50-Percent Theory of Life I believe in the 50-percent theory. Half the time things are better than normal; the other half, they re worse. I believe life is a pendulum swing. It takes time and experience to u

56、nderstand what normal is, and that gives me the perspective to deal with the surprises of the future. Lets benchmark the parameters: yes, I will die. Ive dealt with the deaths of both parents, a best friend, a beloved boss and cherished pets. Some of these deaths have been violent, before my eyes, o

57、r slow and agonizing. Bad stuff, and it belongs at the bottom of the scale. Then there are those high points: romance and marriage to the right person; having a child and doing those Dad things like coaching my sons baseball team, paddling around the creek in the boat while hes swimming with the dog

58、s, discovering his compassion so deep it manifests even in his kindness to snails, his imagination so vivid he builds a spaceship from a scattered pile of Legos. But there is a vast meadow of life in the middle, where the bad and the good flip-flop acrobatically. This is what convinces me to believe

59、 in the 50-percent theory. One spring I planted corn too early in a bottomland so flood-prone that neighbors laughed. I felt chagrined at the wasted effort. Summer turned brutal-the worst heat wave and drought in my lifetime. The air-conditioned died; the well went dry; the marriage ended; the job lost; the money gone. I was living lyrics from a country tune-music I loathed. Only a surging Kansas City Royals team buoyed my sp