高級英語1-Unit7-French-and-English翻譯

1、精選優(yōu)質文檔傾情為你奉上精選優(yōu)質文檔傾情為你奉上專心專注專業(yè)專心專注專業(yè)精選優(yōu)質文檔傾情為你奉上專心專注專業(yè)法國人和英國人 It is obvious that there is a great deal of difference between being international and being cosmopolitan. All good men are international. Nearly all bad men are cosmopolitan. If we are to be international we must be national. And it is l

2、argely because those who call themselves the friends of peace have not dwelt sufficiently on this distinction that they do not impress the bulk of any of the nations to which they belong. International peace means a peace between nations,not a peace after the destruction of nations, like the Buddhis

3、t peace after the destruction of personality. The golden age of the good European is like the heaven of the Christian: it is a place where people will love each other; not like the heaven of the Hindu, a place where they will be each other. And in the case of national character this can be seen in a

4、 curious way. It will generally be found, I think, that the more a man really appreciates and admires the soul of another people the less he will attempt to imitate it; he will be conscious that there is something in it too deep and too unmanageable to imitate.The Englishman who has a fancy for Fran

5、ce will try to be French; the Englishman who admires France will remain obstinately English. This is to be particularly noticed in the case of our relations with the French, because it is one of the outstanding peculiarities of the French that their vices are all on the surface, and their extraordin

6、ary virtues concealed. 3 One might almost say that their vices are the flower of their virtues. 在國際化和見多識廣中存在著非常大的差異，這是顯而易見的。所有的好人都是國際化的，所有的壞人都是見多識廣的。我們?nèi)绻胱兊脟H化，首先必須具備民族性。很大程度上正是由于那些自稱熱愛和平的人并未真正理解這種區(qū)別，因此他們的努力甚至不為自己國家的大多數(shù)人所接受。國際間的和平意味著民族間的和平，并非破壞一個民族以后的和平，就像破壞個人特性的佛教那樣。歐洲最好的時代是像基督教的天堂那般，在那里人們相親相愛；而非像印

7、度教那樣，人們在那里成為彼此。關于民族特性這一點，可以被看作是一種稀奇的方式。我認為總體來說，是一個人不僅僅于欣賞和景仰另一個民族的氣質和精神，但也不至于去模仿；他會意識到其他民族文化是很難模仿的，因為有極深極難掌握的東西在其中。對法國著迷的英國人會嘗試著變成法國人；而敬仰著法國的英國人卻始終堅定地有著英國的痕跡。我們英國同法國的關系需要被多加關注，因為法國人其中一個杰出的特點就是所有的邪惡都在表面上，而且他們特別的美德被封存了。你幾乎可以說他們的“惡”其實是他們的“善之花”。Thus their obscenity is the expression of their passionate

8、love of dragging all things into the light. The avarice of their peasants means the independence of their peasants. What the English call their rudeness in the streets is a phase of their social equality. The worried look of their women is connected with the responsibility of their women; and a cert

9、ain unconscious brutality of hurry and gesture in the men is related to their inexhaustible and extraordinary military courage. Of all countries, therefore, France is the worst country for a superficial fool to admire. Let a fool hate France: if the fool loves it he will soon be a knave.He will cert

10、ainly admire it, not only for the things that are not creditable, but actually for the things that are not there. He will admire the grace and indolence of the most industrious people in the world. He will admire the romance and fantasy of the most determinedly respectable and common-place people in

11、 the world. This mistake the Englishman will make if he admires France too hastily; but the mistake that he makes about France will be slight compared with the mistake that he makes about himself. An Englishman who professes really to like French realistic novels, really to be at home in a French mo

12、dern theatre,really to experience no shock on first seeing the savage French caricatures, is making a mistake very dangerous for his own sincerity. He is admiring something he does not understand. He is reaping where he has not sown, and taking up where he has not laid down; he is trying to taste th

13、e fruit when he has never toiled over the tree. He is trying to pluck the exquisite fruit of French cynicism, when he has never tilled the rude but rich soil of French virtue. 因而法國式的下流其實是他們熱衷將事情公之于眾的一種表達方式。法國農(nóng)民的貪婪其實意味著他們的獨立。當英國人在街頭看到的粗魯實際上是社會平等的階段。法國婦女面帶惡容與她們的責任有關系，而他們男人不經(jīng)意間流露的匆忙和姿態(tài)的殘酷與他們不知疲倦和和非凡的軍事

14、勇氣有關。因此從所有國家看來，對于那些嘴膚淺的傻瓜來說法國是最不值得崇拜的國家。讓我們調侃一下法國：如果一個傻瓜愛上法國那么不久之后他會變成惡棍。他會真真切切地愛上法國，不僅僅因為那些根本不值得的事物，甚至是一些不存在的東西。他們會崇拜世界上最勤奮的人的優(yōu)雅和慵懶，也會敬仰世界上最值得令人尊敬或者是普通人的浪漫和迷人。英國人會急匆匆地崇拜法國，這是他們會犯的錯誤；但是他在法國犯的錯幾乎沒有辦法和自己身上犯的錯誤做對比。一個自稱真正喜歡法國現(xiàn)實主義小說的英國人，真正喜歡呆在法國現(xiàn)代戲劇里，第一次看到野蠻的法國漫畫就不會感到震驚，他犯了一個錯誤，這對他自己的真誠來說是非常危險的。犯下的嚴重錯誤有損

15、于他的真誠。他崇拜著他不理解的東西，他收獲著他并未播種的東西，占領著他從未擁有過的東西，品嘗著他從未悉心照料的果實。他是在試著采摘法國式玩世不恭的果實，然而卻從未耕種過法國式美德未開化但肥沃的土壤。3 The thing can only be made clear to Englishmen by turning it round. Suppose a Frenchman came out of democratic France to live in England, where the shadow of the great houses still falls everywhere,

16、and where even freedom was, in its origin, aristocratic. If the Frenchman saw our aristocracy and liked it, if he saw our snobbishness and liked it, if he set himself to imitate it, we all know what we should feel. We all know that we should feel that that particular Frenchman was a repulsive little

17、 gnat. He would be imitating English aristocracy; he would be imitating the English vice. But he would not even understand the vice he plagiarized: especially he would not understand that the vice is partly a virtue.He would not understand those elements in the English which balance snobbishness and

18、 make it human: the great kindness of the English, their hospitality, their unconscious poetry, their sentimental conservatism, which really admires the gentry. The French Royalist sees that the English like their king. But he does not grasp that while it is base to worship a King, it is almost nobl

19、e to worship a powerless King. The importance of the Hanoverian Sovereigns has raised the English loyal subject almost to the chivalry and dignity of a Jacobite. The Frenchman sees that the English servant is respectful: he does not realize that he is also disrespectful; that there is an English leg

20、end of the humorous and faithful servant, who is as much a personality as his master; the Caleb Balderstone, the Sam Weller. He sees that the English do admire a nobleman; he does not allow for the fact that they admire a nobleman most when he does not behave like one. They like a noble to be uncons

21、cious and amiable: the slave may be humble, but the master must not be proud. The master is Life, as they would like to enjoy it; and among the joys they desire in him there is none which they desire more sincerely than that of generosity, of throwing money about among mankind, or, to use the noble

22、mediaeval word, largessethe joy of largeness. That is why a cabman tells you you are no gentleman if you give him his correct fare. Not only his pocket, but his soul is hurt. You have wounded his ideal. You have defaced his vision of the perfect aristocrat. All this is really subtle and elusive; it

23、is very difficult to separate what is mere slavishness from what is a sort of vicarious nobility in the English love of a lord. And no Frenchman could easily grasp it at all. He would think it was mere slavishness; and if he liked it, he would be a slave. So every Englishman must (at first) feel Fre

24、nch candor to be mere brutality. And if he likes it, he is a brute. These national merits must not be understood so easily. It requires long years of plentitude and quiet, the slow growth of great parks, the seasoning of oaken beams, the dark enrichment of red wine in cellars and in inns, all the le

25、isure and the life of England through many centuries, to produce at last the generous and genial fruit of English snobbishness. And it requires battery and barricade, songs in the streets, and ragged men dead for an idea, to produce and justify the terrible flower of French indecency.只有把它翻轉過來，才能讓英國人

26、明白這一點。假設一個法國人從民主的法國來到英國，在那里，顯赫世家的影響依然處處存在，甚至那里的民主自由，追本溯源也彌漫著貴族的氣息。如果法國人看到我們的貴族，喜歡它，如果他看到我們的勢利，喜歡它，如果他讓自己模仿它，我們都知道我們應該有什么感覺。我們都知道，我們應該感到那個法國人是一個令人厭惡的小蟲子。他會模仿英國貴族;他會模仿英國的惡習。但他甚至不明白他剽竊的惡習：尤其是他不明白，惡習在一定程度上是一種美德。他不理解那些在英語中平衡勢利和人性的元素：如英國人的善良，他們的熱情好客，他們不經(jīng)意間流露出來的詩意風情，以及他們令人感傷的保守主義。所有這些，著實令紳士們羨慕不已。法國?；逝烧J為英國人

27、喜歡他們的國王。但他不明白，當崇拜一個流亡國王是多么高貴。漢諾威王朝的君主們沒有實權，造就了忠誠的英國臣民們幾乎可以與英王詹姆斯二世退位后的擁護者相媲美的騎士精神與高貴品質。法國人認為英國仆人是彬彬有禮的：他沒有意識到自己也不光彩的一面;有一個英國的傳說，幽默而忠實的仆人，他和他的主人一樣是個人物;迦勒巴爾德斯通，山姆韋勒。他看到英國人崇拜一個貴族;他不允許這樣的事實：當他不像一個貴族時，他們最崇拜一個貴族。他們喜歡對自我地位意識不強，且待人親切友善的貴族。主人就是仆人們的平常生活，他們也樂于過這樣的生活。主人是生命，他們想要享受它;在他所渴望的快樂中，沒有一種比慷慨更真誠的愿望更大的快樂，也

28、就是在人類中撒錢，或者，用高貴的中世紀的話語，慷慨。這就是為什么一個出租車司機告訴你，如果你給他正確的票價，你就不是紳士了。不僅是他的口袋，而且他的靈魂受到了傷害。你傷了他的理想。所有的東西都是很隱晦、難以捉摸的，英國人對貴族的熱愛之中，我們很難將純粹的奴性與高尚的情操分離開來。沒有一個法國人能輕易地抓住它。他會認為這只是簡單的奴性;如果他喜歡，他就會成為奴隸。因此，每個英國人都必須（一開始）覺得法國的坦率只是一種殘忍。如果他喜歡，他就是個粗魯?shù)娜?。這些民族品格不應如此容易理解。它需要多年的充分和安靜,緩慢擴大的公園,橡木樹干的季節(jié)變化,地窖里和餐桌上在黑暗中濃縮的紅酒，經(jīng)過幾個世紀的英國的所

29、有生活和文化，最終產(chǎn)生英國勢利的慷慨和善良的果實。如果要使法國式的下流開出“惡之花”并為它開脫罪責的話，那就需要理解磨難錘打、街頭的小曲，理解衣衫襤褸者的 “舍生取義”。I was in Paris a short time ago, I went with an English friend of mine to an extremely brilliant and rapid succession of French plays, each occupying about twenty minutes. They were all astonishingly effective; but

30、there was one of them which was so effective that my friend and I fought about it outside, and had almost to be separated by the police. It was intended to indicate how men really behaved in a wreck or naval disaster, how they break down, how they scream, how they fight each other without object and

31、 in a mere hatred of everything. And then there was added,with all that horrible irony which Voltaire began, a scene in which a great statesman made a speech over their bodies, saying that they were all heroes and had died in a fraternal embrace. My friend and I came out of this theatre, and as he h

32、ad lived long in Paris, he said, like a Frenchman: “What admirable artistic arrangement! Is it not exquisite?” “No,” I replied, assuming as far as possible the traditional attitude of John Bull in the pictures in Punch“No, it is not exquisite. Perhaps it is unmeaning; if it is unmeaning I do not min

33、d. But if it has a meaning I know what the meaning is; it is that under all their pageant of chivalry men are not only beasts, but even hunted beasts. I do not know much of humanity, especially when humanity talks in French. But I know when a thing is meant to uplift the human soul, and when it is m

34、eant to depress it. I know that Cyrano de Bergerac (where the actors talked even quicker) was meant to encourage man. And I know that this was meant to discourage him.” “These sentimental and moral views of art,” began my friend, but I broke into his words as a light broke into my mind. “Let me say

35、to you,” I said,“What Jaurs said to Liebknecht at the socialist Conference: You have not died on the barricades. You are an Englishman, as I am, and you ought to be as amiable as I am. These people have some right to be terrible in art, for they have been terrible in politics. They may endure mock t

36、ortures on the stage; they have seen real tortures in the streets. They have been hurt for the idea of Democracy. They have been hurt for the idea of Catholicism. It is not so utterly unnatural to them that they should be hurt for the idea of literature. But, by blazes, it is altogether unnatural to

37、 me! And the worst thing of all is that I, who am an Englishman, loving comfort, should find comfort in such things as this. The French do not seek comfort here, but rather unrest. This restless people seeks to keep itself in a perpetual agony of the revolutionary mood. Frenchmen, seeking revolution

38、, may find the humiliation of humanity inspiring. But God forbid that two pleasure-seeking Englishmen should ever find it pleasant!” 不久前我在巴黎，我和我的一個英國朋友一起去了一場非常精彩和短小的法國短幕劇，每一幕大約20分鐘。它們都具有驚人的感染力;但是有一個太有感染力以至于我和我的朋友在外面打架，直到我們被警察分開。它的目的是為了表達法國人在面對海難時的表現(xiàn)，他們?nèi)绾伪罎?，他們?nèi)绾渭饨?，他們?nèi)绾魏翢o目的廝打，僅僅因為對一切的憎恨。接著，又加上了伏爾泰令人恐懼

39、的諷刺之術的一幕，一個偉大的政治家在他們的尸體上發(fā)表了演講，說他們像兄弟般擁抱著，英雄的死去。我和我的朋友從這個劇院出來，就像他在巴黎長住那樣，他像一個法國人的說道：“多么令人欽佩的藝術安排！是不是非常精致呢?“ “不，”我回答道，盡可能地裝成約翰布爾的傳統(tǒng)態(tài)度“不，它不是精致的?！币苍S是索然無味的;如果它是沒有意義的，我不介意。但如果它有意義，我知道它的意義是什么;在他們騎士精神的虛飾之下，人不僅僅是野獸，更是困獸。我不太了解人類，尤其是當人類用法語交談時。但我知道什么時候一件事是為了提升人類的靈魂，當它是用來壓抑它的時候。我知道Cyrano de Bergerac（演員們說得更快）是為了鼓勵人們。我知道當下這種舞臺劇是為了壓抑靈魂的?！斑@是充滿情感和道德觀點的藝術，”我的朋友開始說，但我靈光一現(xiàn)，打斷了他的話。“讓我對你說，”我說，“在社會主義會議上，jaurs對李卜克內(nèi)希說：“你還沒有死在路障上。”“你是一個英國人，你應該像我一樣和藹可親?！边@些人在藝術上有一定的權利，因為他們在政治上很糟糕。他們可以在舞臺上忍受模擬的折磨;他們在