研究生公共英語(yǔ)課文翻譯-

Unit3MostpeoplemustbynowhaveseentheoriginaladvertisementfeaturingaCliftonWebbsortofgentlemenwearingawhiteshirtandhavingablackpatchoveroneeye.ThisadvertisementsoldamillionHathawayshirtsinafewweeks,butfewpeopleeverfoundoutwhy.Theadwasapieceofabstractart,ofunabashedsymbolismsuchasisreputedtooutagetheordinarymanwhenhemeetsitinanartgallery,butwhichworkedperfectlyinthemarketplace.迄今為止,大多數(shù)人一定看過(guò)這樣一副別出心裁的廣告:一位克里夫頓韋布模樣的紳士-穿著一件白色襯衣,一只眼睛上蒙著黑眼罩。在僅僅幾星期的時(shí)間里,這幅廣告就推銷了一百萬(wàn)件“哈瑟維”牌襯衣。然而很少有人知曉其中的奧秘。廣告是一種抽象的藝術(shù),是不經(jīng)掩飾的象征主義作品。據(jù)說(shuō)普通人在藝術(shù)畫(huà)廊里看到廣告是會(huì)怒不可遏,但是它在市場(chǎng)上卻表現(xiàn)得盡善盡美。Thereisnoaccidentaboutthis;symbolistpoetryandpaintingweremagicalintheoryandinpractice,linkingobjectswhichhadnologicalconnection.Modernadvertisingisaformofmagic(―Kissing–sweetinfiveseconds‖,anditemploysallthetechniquesofsymbolistart.ItisakindofArabianNightsworldofAladdinlampsandgeniiwhospringfrombottlestodoourbidding.Intheworld,asintheworldofOmarKhayyam,thesorryschemeofthingsastheyareisforeverbeingremoldednearertotheheart`sdesire.Sopowerfulisthisfeatureofthehugeartificialpictorialized,neon-lightedenvironmentcreatedbyadvertisingthatpeoplehavegottenintothehabitoflivinginthatfutureenvironmentwhichtheadspromise.Notsatisfiedwiththepresent,theyliveinthosemonthsaheadwhentheiceboxwillbepaidfororwhenacourseofbeautytreatmentsandapsychiatricanalysiswillhavebroughtromanceandsuccessintotheirlives.AdvertisingcreatesaPromisedLand.這一點(diǎn)絕非偶然,無(wú)論在理論上還是實(shí)踐上,象征主義詩(shī)歌和繪畫(huà)都神秘莫測(cè),能夠把相互沒(méi)有邏輯關(guān)系的東西聯(lián)系起來(lái)?，F(xiàn)代廣告就是一種魔法(5秒鐘之內(nèi)甜蜜接吻,它采用了象征主義藝術(shù)的各種手法。它是天方夜譚般的世界,有阿拉伯神燈和魔仆,從瓶子里鉆出來(lái)為我們效勞。在這個(gè)世界上,就像歐瑪爾海亞姆的世界里一樣,事物令人悲傷的格局事實(shí)上永遠(yuǎn)是按照心靈的愿望鑄造的。廣告創(chuàng)造的圖文并茂、霓虹燈閃爍的人造環(huán)境的陣勢(shì)如此強(qiáng)大,以至于人們都已經(jīng)習(xí)慣于生活在廣告所渲染的未來(lái)世界里。他們不滿足于現(xiàn)實(shí)的生活,就生活在未來(lái)的日子里,那時(shí)候有人替他們付冰箱的錢(qián),那時(shí)候一套美容程序和心理分析將給他們的生活帶來(lái)浪漫和成功。廣告創(chuàng)造了一個(gè)想象中的幸福之地。NationalbrandsofcommoditieslikeCoca-ColaorLuckyStrikehaveawayofbecomingakindoftotemisticinstitution.Totemsocietieswereheldtogetherollectivelybythetotemplantoranimal.Amanwasnotamemberofthekangarooclanortribe;hewasakangaroo.Heparticipatedinthelifeofthekangaroowithhisbrothers;itwasakindofmysticcommunionorparticipation.Advertising,withitsappealtocollectiveemotion,hassetupnationalbrandsandtotemsforcommunalparticipation.像可口可樂(lè)或紅吉士這些全國(guó)性品牌的商品各有辦法建立一套圖騰制度。圖騰社會(huì)是靠圖騰植物或圖騰動(dòng)物維系在一起的。單獨(dú)一個(gè)人就不是袋鼠家族或部落的一個(gè)成員,他只是一只袋鼠,他和他的兄弟們一起參與袋鼠的集體生活,這是一種神秘的心際交流或參與。廣告能夠調(diào)動(dòng)起集體情感,為群體參與制定了全國(guó)性品牌和圖騰。Unit46.FromthetimeofthebeginningofhisslaverytothetimeofAbolition,theAmericanNegrowasfrustratedintoanearsilence,brokenonlybyhiswailsofmisery.Whenhewassetfreein1865,hismusicwastospanamusicallagofsomethreehundredyears.Avigoroussound,prototypicofjazz,burstforthwiththeNegro'sfreedomfromslavery.Itwastogrowintoalusty,virile,anddynamicforce--jazz!從黑人奴隸制到奴隸解放,美國(guó)黑人遭受殘酷的壓制,幾乎聽(tīng)不到他的聲音,只有凄慘的慟哭才打破這種沉寂。1865年他獲得解放時(shí),他的音樂(lè)將要彌補(bǔ)大約300年的音樂(lè)空白。一種為爵士樂(lè)所特有的充滿活力的聲音隨著黑人掙脫奴隸制獲得自由暴發(fā)出來(lái)了,它將成為一種朝氣蓬勃的、雄渾的動(dòng)感力量,那就是爵士樂(lè)。7.FortwentyyearsafterAbolition,theNegro'smainsourceofmusicalexpressionwasstillhisvoice.Hehadsungwhenhehoed'taters,pickedcotton,choppedsugarcane,orworkedontheleveeorrailroad.HehadshoutedtoaholyGodinhisspirituals.Butnowhissongwasearthyandstark.Hehadyearnedforaspiritualhornofgrace,butheacceptedthefleshwhenhecouldn'tgetthespirit;thuswastheblackman'ssongintonedinbluerealism.Theblues!解放奴隸后有20年時(shí)間,黑人的音樂(lè)表達(dá)的主要源泉依然是他的聲音。他在鋤土豆、摘棉花、砍甘蔗或者在碼頭上干活的時(shí)候就哼唱過(guò),他在自己的靈歌里對(duì)著神圣的上帝喊唱過(guò)。然而現(xiàn)在他的歌聲變得粗俗樸實(shí)。他曾在精神上祈望獲得上帝的恩賜,但是當(dāng)他無(wú)法得到精神的時(shí)候,他也就接受了肉體。于是黑人的歌曲就在憂傷的現(xiàn)實(shí)中吟唱起來(lái),那就是布魯斯音樂(lè)!8.Theblueswerearich,social,andpersonalmusicallanguage--socialinthatitwasthecreativelanguageofapeople,andpersonalinthatitwasanexpressionofindividualthinkingandfeeling.Forimagestoguidehissong,theNegrodrewuponwhatwasdeepdowninsidehim.Bluesimagerywastakenfrommorerealisticexperiencesthanwasthebiblicalimageryofthespirituals.Itplayedonthesimpleelementsoflife--love-making,eating,sleeping,working,dying;anditexpressedman’snaturalemotions-hopeanddespair,loveandhate,envy,lust,fear,jealousy,andloneliness.布魯斯是一種豐富的、社會(huì)的、也是個(gè)人的音樂(lè)語(yǔ)言。說(shuō)它是社會(huì)的是因?yàn)樗且粋€(gè)民族的創(chuàng)造性語(yǔ)言;說(shuō)它是個(gè)人的是因?yàn)樗莻€(gè)人思想和感情的表達(dá)方式。為了讓形象能夠指導(dǎo)他的歌曲,黑人汲取了積淀在他內(nèi)心深處的東西。布魯斯的形象更多的是來(lái)自現(xiàn)實(shí)經(jīng)歷,而不是來(lái)自靈歌中的《圣經(jīng)》形象,它運(yùn)用的是生活的簡(jiǎn)單要素–求愛(ài)、吃飯、睡眠、工作、死亡;它表達(dá)的是人類的自然情感–希望和絕望、愛(ài)和恨、羨慕、欲望、恐懼、嫉妒和孤獨(dú)。23.Further,thetraditionalschoolofmusicreliesheavilyuponavisualsense.Toreproducetheliterature,thestudentofmusichasbeenrequiredtodevoteyearsofintersivestudytoreadingandinterpretingtheprintedpage.Jazzhasnotbeenandisnotnowdependentuponvisualperception.Itisprimarilyanauralmusic.Itscreativnatureisdependentupoontheear.Thetransitionofemphasisfromtheeyetotheearwillbeadifficultyconfrontingthetraditionalschoolifjazzisincludedinthecurriculum.再說(shuō),傳統(tǒng)的音樂(lè)學(xué)派在很大程度上依賴于視覺(jué)。為了重新創(chuàng)造音樂(lè)文獻(xiàn),學(xué)音樂(lè)的學(xué)生被要求一連幾年深入鉆研并解讀印刷在樂(lè)本上的樂(lè)譜。爵士樂(lè)一直沒(méi)有,現(xiàn)在也不依賴于視覺(jué),它基本上是一種聽(tīng)覺(jué)音樂(lè),它的創(chuàng)造性離不開(kāi)耳朵。假如要把爵士樂(lè)也歸納到教學(xué)大綱里面,傳統(tǒng)的學(xué)校所面臨的一個(gè)很大困難就是實(shí)現(xiàn)感覺(jué)重心從眼睛到耳朵的轉(zhuǎn)移。24.Thededicatedjazzmanclaimsthathismusiccannotbecomealargerfromofcompositionbecauseitsspontaneousnature–improvisation–demandsbrevity.Heholdsthatjazzisnotjazzwhenthemusiciswrittendown,whentheexpressionofitbecomesareproductionofideasconceivedbyanotherratherthanthespontaneousandcreativeexpressionoftheperformer.熱愛(ài)爵士樂(lè)的音樂(lè)家稱,他的音樂(lè)不可能成為一種更廣泛的作曲形式,因?yàn)樗淖园l(fā)性–即興演奏–要求它必須簡(jiǎn)短。他認(rèn)為一旦爵士樂(lè)成了事先譜寫(xiě)好的,一旦它的表現(xiàn)成了再現(xiàn)另外一個(gè)人的想法而不是表達(dá)演奏者的自發(fā)性創(chuàng)造,那么,爵士樂(lè)就不成其為爵士樂(lè)。25.Thecreativejazzmanoftodayisintunewithwhathappenedlastnightandanticipateswhatmayoccurtomorrow.Withthedevotionofacrusader,hemaintainstheresilientformofcompositionwhichjazzallows.Hecontinuestoexperimentwithwaystocaptureemotionaltexturethroughtheimaginativeuseofsyncopation,dissonances,unusualtonaleffects,rhythmicandmelodicvariations,andothersoundscharacteristicofjazz.Hefeelsanobligationtoprotectthetraditionofhisart.Hisisacreativeandspontaneousmusic—amanifestationofthecreativeurgeofthecommonman–forthepeopleandbythepeople.當(dāng)今富有創(chuàng)造性的爵士樂(lè)手表現(xiàn)的是昨晚所發(fā)生的事情,他預(yù)言的是明天將要發(fā)生的事情。以一個(gè)捍衛(wèi)者的奉獻(xiàn)精神,他保持了爵士樂(lè)所能允許保留的適應(yīng)性較強(qiáng)的作曲形式。他繼續(xù)試驗(yàn)各種方法,通過(guò)想象地使用切分音、不和諧音、反常的音調(diào)效果、節(jié)奏和韻律變化以及爵士樂(lè)的其他常用聲音來(lái)捕捉富有情感的音樂(lè)特質(zhì)。他覺(jué)得有義務(wù)保護(hù)他所熱愛(ài)的藝術(shù)傳統(tǒng)。他的音樂(lè)是一種富有創(chuàng)造性和自發(fā)性的音樂(lè),它所展示的是普通人表現(xiàn)創(chuàng)造力的欲望。它為人民所享用,并由人民所創(chuàng)造。26.Listen!Ayoungmanisblowingahorn!你聽(tīng)!一位年輕人正在演奏小號(hào)!Unit5Anthropologyisthestudyofhumanbeingsascreaturesofsociety.Itfastensitsattentionuponthosephysicalcharacteristicsandindustrialtechniques,thoseconventionsandvalues,whichdistinguishonecommunityfromallothersthatbelongtoadifferenttradition.人類學(xué)是把人類作為社會(huì)動(dòng)物來(lái)研究的科學(xué),它集中研究把一個(gè)社會(huì)與屬于不同傳統(tǒng)的其他社會(huì)區(qū)別開(kāi)來(lái)的那些動(dòng)物特征和工業(yè)技術(shù)、傳統(tǒng)和價(jià)值觀。Thedistinguishmarkofanthropologyamongthesocialsciencesisthatitincludesforseriousstudysocietiesotherthanourown.Foritspurposes,anysocialregulationofmatingandreproductionisassignificantasourown,thoughitmaybethatoftheSeaDyaks,andhavenopossiblehistoricalrelationtothatofourcivilization.Totheanthropologist,ourcustomsandthoseofaNewGuineatribearetwopossiblesocialschemesfordealingwithacommonproblem,andinsofarasheremainsananthropologist,heisboundtoavoidanyweightingofoneinfavouroftheother.Heisinterestedinhumanbehavior,notasitisshapedbyonetradition,ourown,butasithasbeenshapedbyanytraditionwhatsoever.Heisinterestedinthegreatgamutofcustomthatisfoundinvariouscultures,andhisobjectistounderstandthewayinwhichthesecultureschangeanddifferentiate,thedifferentformsthroughwhichtheyexpressthemselves,andthemannerinwhichthecustomsofanypeoplefunctioninthelivesoftheindividualswholivewithinaspecificculture.作為社會(huì)科學(xué)之一的人類學(xué)的區(qū)別性標(biāo)志是它除了認(rèn)真地研究我們自己的社會(huì)以外,還研究別社會(huì)。就其目的而言,任何社會(huì)有關(guān)交配和繁殖的規(guī)定跟我們自己的一樣重要,盡管他有可能是迪亞克海社會(huì)的,與我們自己的文明沒(méi)有一點(diǎn)點(diǎn)歷史聯(lián)系。對(duì)于人類學(xué)家來(lái)說(shuō),我們的習(xí)俗和一個(gè)新幾內(nèi)亞部落的習(xí)俗是解決同一個(gè)問(wèn)題的兩種可能的社會(huì)結(jié)構(gòu);只要他是一位人類學(xué)家,他肯定會(huì)竭力避免厚此薄彼。他感興趣的是人類行為,倒不是因?yàn)樗怯梢环N傳統(tǒng),即我們自己的傳統(tǒng),所形成的,而是因?yàn)樗怯扇魏蝹鹘y(tǒng)所形成的,不管是哪種傳統(tǒng)。他感興趣的是在各種文化中所發(fā)現(xiàn)的浩瀚的習(xí)俗范圍,他的目標(biāo)就是弄懂這些文化變化和相互區(qū)別方式,搞清楚它們表達(dá)自己的不同方式,弄明白任何一個(gè)民族的習(xí)俗在某一特定文化中的個(gè)人生活中的作用。Nowcustomhasnotbeencommonlyregardedasasubjectofanygreatmoment.Theinnerworkingsofourownbrainswefeeltobeuniquelyworthyofinvestigation,burcustom,wehaveawayofthinking,isbehavioratitsmostcommonplace.Asamatteroffact,itistheotherwayaround.Traditionalcustom,takentheworldover,isamessofdetailedbehaviormoreastonishingthanwhatanyonepersoncaneverevolveinindividualactions,nomatterhowaberrant.Yetthatisarathertrivialaspectofamatter.Thefactoffirst-rateimportanceistherolethatcustomplaysinexperienceandinbelief,andtheverygreatvarietiesitmaymanifest.當(dāng)前,習(xí)俗并沒(méi)有被看做是一門(mén)重要學(xué)科。我們覺(jué)得我們大腦的工作原理很值得研究,至于習(xí)俗媽,我們就覺(jué)得再普通不過(guò)了。事實(shí)正好相反。從世界范圍來(lái)看,傳統(tǒng)習(xí)俗不管有多么異常,它是一系列細(xì)微的行為方式,比任何個(gè)人在個(gè)體行為中的行為方式要復(fù)雜的多,然而,這只是習(xí)俗微不足道的一面,最主要的方面是習(xí)俗在經(jīng)驗(yàn)和信仰中所起的作用以及它所表現(xiàn)出來(lái)的多樣性。Somodernman,differentiatingintoChosenPeopleanddangerousaliens—groupswithinhisowncivilizationgeneticallyandculturallyrelatedtooneanotherasanytribesintheAustralianbushareamongthemselves—hasthejustificationofavasthistoricalcontinuitybehindhisattitude.ThePygmieshavemadethesameclaims.Wearenotlikelytoclearourselveseasilyofsofundamentalahumantrait,butwecanatleastlearntorecognizeitshistoryanditshydramanifestations.因此,現(xiàn)代人把自己區(qū)分成上帝的選民和危險(xiǎn)的異族人他自己種族內(nèi)的群體,他們相互之間靠遺傳和文化相互聯(lián)系著,就像澳大利亞灌木地帶的任何部落之間的關(guān)系一樣他的態(tài)度有著悠久的歷史延續(xù)性,這樣也有他的道理。俾格米人特聲稱他們和現(xiàn)代人一樣。我們不大可能輕易的根除一個(gè)如此基本的人類特征,但是我們至少可以學(xué)會(huì)承認(rèn)它的歷史和它的多種表現(xiàn)方式。Oneofthesemanifestations,andonewhichisoftenspokenofasprimaryandmotivatedratherbyreligiousemotionsthanbythismoregeneralizedprovincialism,istheattitudethathasuniversallyheldinWesterncivilizationssolongasreligionremainedalivingissueamongthem.Thedistinctionbetweenanyclosedgroupandoutsidepeoplesbecomes,intermsofreligion,thatbetweenthetruebelieversandtheheathen.Betweenthesetwocategoriesforthousandsofyearstherewerenocommonmeetingpoints.Allinstitutionswereseeninopposingterms.Ontheoneside,itwasaquestionofDivineTruthandofrevelation;ontheother,itwasamatterofmortalerrorandoffables.Therecouldbenoquestionofunderstandingfromobjectivestudieddatathenatureofthisimportanthumantrait,religion.這種表現(xiàn)方式之一就是這樣一種態(tài)度,只要宗教是一個(gè)現(xiàn)行議題,這種態(tài)度就一直在西方文明中普遍占有一席之地。這種表現(xiàn)常常被看做是基本的受宗教情感驅(qū)動(dòng)的,而不是受更加普遍的地方風(fēng)尚的驅(qū)動(dòng)的。就宗教而言,任何封閉的種族與異族之間的區(qū)別實(shí)際上成了信教者和異教徒之間的區(qū)別。千百年來(lái),這兩類人之間沒(méi)有任何共同點(diǎn),人們總是以對(duì)立的標(biāo)準(zhǔn)審視所有的制度。一方面,這是上帝的真理和啟示的問(wèn)題;另一方面,這是人類的過(guò)失和神話的問(wèn)題。人類特征的這種重要性質(zhì),即宗教,不大可能根據(jù)客觀研究的資料來(lái)理解。Theanthropologist,whosebusinessistoobservethecourseofthenaturalhistoryofman,doesnotdealwiththedesirabilityofreligiousdiversity.Hesimplynotesthatitexistsandattemptstodiscoveritssources.Seekingtoviewthedevelopmentofhumanlifeasawhole,theanthropologisthassomehowtobringman’sloveoffoodandhisattitudetowardsupernaturalpowersintoonescheme.Everythingmanhasdoneorexperiencedisrelevant.However,theanthropologist,whodosenotseektopassjudgment,studiesthehow,notthewhy,ofaculturalmanifestationwhosesignificanceseemstobegrantedinfullestmeasuretothosewhoselivesaremostintimatelyboundtoit.人類學(xué)家的職責(zé)是觀察人類自然歷史的發(fā)展過(guò)程,他并不關(guān)心宗教差異是否可取,它只是注意到它的存在并試圖找到它根源。由于他試圖從整體的角度來(lái)觀察人類生命的發(fā)展過(guò)程,所以人類學(xué)家就不得不把人類對(duì)于食物的熱愛(ài)和他對(duì)于超自然力量的態(tài)度放到同一個(gè)系統(tǒng)來(lái)考慮。人類所做的或經(jīng)歷過(guò)的每一件事都是相互關(guān)聯(lián)的。然而,人類學(xué)家并不力圖作出判斷,他研究的是一種文化表現(xiàn)的方式而不是它的原因,這樣文化表現(xiàn)的重要意義好像已經(jīng)完全賦予了那些其生活和它密不可分的人。Unit71.Inasocietyofhighandincreasingaffluence,therearethreeplausibletendenciesasregardstoil.Astheproductionofgoodscomestoseemlessurgent,andasindividualsarelessurgentlyinneedofincomeforthepurchaseofgoods,theywillworkfewerhoursordaysintheweek.Ortheywillworklesshard.Or,asafinalpossibility,itmaybethatfewerpeoplewillworkallthetime.在一個(gè)財(cái)富與日俱增的高度富足的社會(huì),就工作而言,有三種看似合理的趨勢(shì)。隨著商品的生產(chǎn)變得似乎不再迫切,個(gè)人也不再迫切需要收入來(lái)購(gòu)買(mǎi)商品,他們一同的工作時(shí)數(shù)或天數(shù)就可以減少,或者,他們用不著很賣(mài)力的工作,或者,作為最后一種可能性,整個(gè)時(shí)間干活的人數(shù)就比以往減少。2.Areductionintheworkweekisanexceedinglyplausiblereactiontothedecliningmarginalurgencyofproduct.Intheconventionalwisdom,unfortunately,thereductioninhourshasemergedastheonlylegitimateresponsetoincreasingaffluence.Thisisatleastpartlysobecausetheissuehasneverbeenfacedintermsoftheincreasingunimportanceofgoods.Accordingly,thoughwehaveattributedvaluetoleisure,abanstillliesonothercourseswhichseemtobemoredirectlyinconflictwithestablishedattitudesonproductiveefficiency.Inasocietyrationallyconcernedwithitsownhappiness,thesealternativeshaveastrongclaimtoconsideration.減少一周的工作時(shí)間,這是對(duì)于產(chǎn)品邊際需求日益減少所作出的、看似及其合理的反應(yīng)。不幸的是,按照一般人的看法,好像減少工作時(shí)數(shù)成了對(duì)財(cái)富日益增加的唯一合法反應(yīng)。至少,部分情況是這樣的,因?yàn)闆](méi)有人從商品越來(lái)越不重要這個(gè)角度去正視過(guò)這個(gè)問(wèn)題。因此,盡管我們已經(jīng)認(rèn)識(shí)到休閑的價(jià)值,但是,仍然有一些事情還是行不通,這些事情似乎同人們對(duì)于生產(chǎn)效率的既定態(tài)度發(fā)生了更直接的沖突。在一個(gè)理性的、關(guān)心其成員幸福的社會(huì)里,這些可供選擇的方法很值得考慮。3.Thepresent-dayindustrialestablishmentisagreatdistanceremovedfromthatofthelastcenturyoreven25yearsago.Thisimprovementhasbeentheresultofavarietyofforces--governmentstandardsandfactoryinspection,generaltechnologicalandarchitecturaladvances,thefactthatproductivitycouldoftenbeincreasedbysubstitutingmachinepowerforheavyorrepetitivemanuallabor,theneedtocompeteforalaborforce,andunioninterventiontoimproveworkingconditionsinadditiontowagesandhours.目前的工作體系和一個(gè)世紀(jì),甚至25年前的情況大不一樣。這一進(jìn)步是多種力量作用的結(jié)果:政府制定標(biāo)準(zhǔn),工廠實(shí)施檢查,技術(shù)和建筑方面取得全面進(jìn)步,人們對(duì)于生產(chǎn)力常?？梢酝ㄟ^(guò)機(jī)器取代繁重的重復(fù)性手工勞動(dòng)加以提高這一事實(shí)的認(rèn)識(shí),競(jìng)爭(zhēng)勞動(dòng)力的需要,工會(huì)干預(yù)督促提高工資、減少工作時(shí)間、改進(jìn)工作條件等等。4.However,exceptwheretheimprovementcontributedtoincreasedproductivity,theefforttomakeworkmorepleasanthashadtosupportalargeburdenofproof.Itwaspermissibletoseektheeliminationofthehazardous,unsanitary,unhealthful,orotherwiseobjectionableconditionsofwork.Thespeed-upmightberesisted–toapoint.Butthetestwasnotwhatwasagreeablebutwhatwasunhealthfulor,ataminimum,excessivelyfatiguing.Thetrendtowardincreasedleisureisnotreprehensible,butweresistvigorouslythenotionthatamanshouldworklesshardwhileonajob.Here,olderattitudesareinvolved.Wearegravelysuspiciousofanytendencytoexpendlessthanthemaximumeffort,fortopefforthaslongbeenaprimeeconomicvirtue.然而,除了條件的改善有助于提高生產(chǎn)力這一點(diǎn),力爭(zhēng)使工作變得更加愉快的這一努力必須提供大量的證據(jù),才能證明它是值得的。如果要消除危險(xiǎn)的、不衛(wèi)生的、對(duì)身體有害的或是令人厭惡的工作環(huán)境,這是允許的。提高生產(chǎn)速度有可能或多或少地遭到抵制。然而,判斷的標(biāo)準(zhǔn)倒不是什么令人舒適,而是什么對(duì)身體有害,或者最低限度,是什么尤其累人。追求更多安逸的傾向無(wú)可厚非,不過(guò)我們堅(jiān)決反對(duì)認(rèn)為一個(gè)人在工作的時(shí)候應(yīng)該盡量少干活這樣一種觀點(diǎn)。這里又涉及到一些陳舊的人生態(tài)度。我們非常懷疑任何不竭盡全力的傾向,因?yàn)楦冻鲎畲笈σ恢笔且环N主要的經(jīng)濟(jì)美德。5.Nonetheless,thebasicpointremains:Thecaseformoreleisureisnotstrongeronpurelyprimafaciegroundsthanthecaseformakinglabortimeitselfmoreagreeable.Thetest,itisworthrepeating,isnottheeffectonproductivity.Itisnotseriouslyarguedthattheshorterworkweekincreasesproductivity–thatmenproducemoreinfewerhoursthantheywouldinmore.Rather,itiswhetherfewerhoursarealwaystobepreferredtomore–butmorepleasantones.即便如此,基本問(wèn)題依然沒(méi)有解決:乍一看,追求更多安逸的理由沒(méi)有把工作時(shí)間變得更加舒適的理由那么令人信服。值得重復(fù)的一點(diǎn)是,問(wèn)題并不是對(duì)生產(chǎn)力會(huì)產(chǎn)生什么樣的影響。人們沒(méi)有認(rèn)真討論過(guò)這個(gè)問(wèn)題:更短的周工作時(shí)間會(huì)提高生產(chǎn)力,人在更少的時(shí)間里會(huì)比在更多的時(shí)間里制造更多的產(chǎn)品。相反,人們所關(guān)心的是應(yīng)不應(yīng)該在任何時(shí)候都選擇更少的工作時(shí)間–而且是更加愉快的工作時(shí)間。16.Iventuretosuggestthattheunprofessionalreaderwillfindtheideasofferedhereratherreasonableandrational.Whyshouldmanstruggletomaximizeincomewhenthepriceismanydullanddarkhoursoflabor?Whyshouldtheydosoespeciallytomakegoodsmoreplentifulandlessurgent?Whyshouldtheynotseekinsteadtomaximizetherewardsofallthehoursoftheirdays?Andsincethisistheplainandobviousaspirationofagreatandgrowingnumberofthemostperceptivepeople,whyshoulditnotbethecentralgoalofthesociiety?Andnowtocompletethecase,wehaveadesignforprogress.Itiseducationor,morebroadly,investmentinhuman–asdistinctfrommaterial–capital.我敢冒昧的說(shuō),外行的讀者會(huì)覺(jué)得這里所提出的一些想法是相當(dāng)合理、相當(dāng)理性的。盡管要付出的代價(jià)是很多小時(shí)沉悶無(wú)聊的勞動(dòng),可是人類為何還要努力增加收入?這樣做的結(jié)果只能是商品更加富裕,更不急需,可是為何還是要這么做呢?為何他們不反過(guò)來(lái)努力增加每一天工作時(shí)間的快樂(lè)呢?既然這是許多,而且是越來(lái)越多的最有見(jiàn)識(shí)的人顯而易見(jiàn)的抱負(fù),為何它就不能成為這個(gè)社會(huì)的主要目標(biāo)呢?在結(jié)束這個(gè)話題之前,我們想提出一個(gè)改進(jìn)的計(jì)劃,這就是教育,或者范圍更廣些,就是人類資本其區(qū)別于物質(zhì)資本方面的投資。17.Butinthemoresophisticatedlevelsoftheconventionalwisdom,includingthoseofsomeprofessionaleconomists,anysuchgoalwillseemexceedinglyundesirable.Theproductionofmaterialgoods,urgentorotherwise,istheacceptedmeasureofourprogress.Investmentinmaterialcapitalisourbasicengineofprogress.Boththisproductandthemeansforincreasingitaremeasurableandtangible.Whatismeasurableisbetter.Totalkoftransferringincreasingnumbersofpeoplefromlivesspentmostlyinclassicaltoiltoliveswhich,forthemostpart,arespentpleasantlyhaslessquantitativeprecision.Sinceinvestmentinindividuals,unlikeinvestmentinablastfurnace,providesaproductthatcanbeneitherseennorvalued,itisinferior.Andheretheconventionalwisdomunleashesitsepithetoflastresort.Sincetheseachievementsarenoteasilymeasured,asagoaltheyare―funny‖.Thisiswidelydeemedtobeafatalcondemnation.Theprecise,tobesure,isusuallytheoldandfamiliar.Becauseitisoldandfamiliarithasbeendefinedandmeasured.Thusdoseinsistenceonprecisionbecomeanotherofthetautologicaldevicesbywhichtheconventionalwisdomprotectsitself.Norshouldonedoultitspower.但是,按照更加復(fù)雜的傳統(tǒng)觀點(diǎn)的各項(xiàng)標(biāo)準(zhǔn),包括一些職業(yè)經(jīng)濟(jì)學(xué)家的標(biāo)準(zhǔn),任何這樣的目標(biāo)都很不受歡迎。不管迫切與否,物質(zhì)商品的生產(chǎn)已經(jīng)是人們所接受的、衡量我們進(jìn)步的尺度。物質(zhì)資本方面的投資是我們前進(jìn)的基本動(dòng)力。這種產(chǎn)品以及增加這種產(chǎn)品的手段都是可以衡量的,是實(shí)實(shí)在在的東西?？梢院饬康木褪歉玫臇|西。一旦說(shuō),讓越來(lái)越多的人不要把生命浪費(fèi)在傳統(tǒng)勞作上,而是把大部分時(shí)間里都愉快地生活,這樣就很難從數(shù)量的角度準(zhǔn)確地衡量它。由于個(gè)人方面的投資不像在煉鋼爐方面的投資,它無(wú)法提供一種既能看得見(jiàn)又能估價(jià)的產(chǎn)品,所以這種投資是低級(jí)投資。這時(shí)候,傳統(tǒng)觀點(diǎn)總算有話可說(shuō)了:既然這些成就不容易衡量,那么就作為一種目標(biāo),它們就很“滑稽”。這種觀點(diǎn)被廣泛認(rèn)為是一種致命的定論。誠(chéng)然,能夠準(zhǔn)確衡量的東西一般是舊有的、熟悉的東西。因?yàn)樗桥f有的,熟悉的,所以已經(jīng)被定義過(guò)、衡量過(guò)了。于是準(zhǔn)確衡量的主張又成了多此一舉,傳統(tǒng)觀點(diǎn)正是用它來(lái)保護(hù)自己的,我們絕不應(yīng)該懷疑它的能力。18.Yetanyonewhofindsthisanalysisandtheseproposalssensibleshouldnotbeentirelydiscouraged.Weareinoneofthecontextswherecircumstancehasmarchedfarbeyondtheconventionalwisdom.Wehaveseenhowgeneralarepeople’seffortstojointheNewClassandhowrapidisitsexpansion.Wearenotestablishinganeweconomicandsocialgoalbutidentifyingonethatisalreadywidely,ifbuttacitly,accepted.Inthissituation,theconventionalwisdomcannotresistindefinitely.Theeconomistwithimpeccablecredentialsintheconventionalwisdom,whobelievesthatthereisnogoalinlifeofcomparableurgencyasthemaximizationoftotalandindividualrealincome,wouldneverthinkofapplyingsuchastandardtohimself.InhisownlifeheisanexponentofalltheaspirationsoftheNewClass.Heeducatesandindoctrinateshischildrenwithbutonethinginmind.Itisnotthattheyshouldmaximizetheirincome.Thisisabhorrent.Hewantsaboveallthattheywillhaveanoccupationthatisinterestingandrewarding.Onthishehopesindeedthattheywilltaketheirlearnedparentastheirmodel.不過(guò),任何一個(gè)覺(jué)得這一分析和這些建議有道理的人不必徹底感到氣餒。在我們所處的環(huán)境中,情況已經(jīng)遠(yuǎn)遠(yuǎn)超過(guò)傳統(tǒng)觀點(diǎn)的范圍,我們已經(jīng)看到有多少人在努力加入新階級(jí)的行列,也看到它的擴(kuò)展速度有多么的快。我們并不是制定一種新的經(jīng)濟(jì)和社會(huì)目標(biāo),而是在認(rèn)識(shí)一種已經(jīng)被廣泛(假如只是悄無(wú)聲息地認(rèn)可的目標(biāo)。在這種情況下,傳統(tǒng)觀點(diǎn)就不能無(wú)限制地抵制了。在一般人眼里,經(jīng)濟(jì)學(xué)家學(xué)位高、知識(shí)淵博,他相信生活中沒(méi)有哪個(gè)目標(biāo)能夠同最大限度地增加全民和個(gè)人的實(shí)際收入相提并論。他絕不會(huì)想到自己去身體力行這樣一個(gè)標(biāo)準(zhǔn)?？墒窃谒约旱纳钪?他是新階級(jí)所有抱負(fù)的代言人。他教育孩子,只給他們頭腦里灌輸一樣的東西,那就是他們用不著去盡量多的掙錢(qián),這是可憎的事情。首先,他要他們擁有一份有趣味、有意義的職業(yè)。在這方面,他真希望孩子們會(huì)以他們學(xué)識(shí)淵博的老子為榜樣。Unit11However,neithernaturenoremotionscandomorethansuggestthingstothemind;theydonotofferabasisforacoherentsystemofsymbols.Psychoanalysismayattributeacertainvariationinthesignificanceattachedtocolorstothefactthathumanfeelingsareambivalent;thus,redcanexpressbothloveandhate;yellow,themysticimpulseanddecent;andgreen,hopeandperversity.Whiletheseextremesmayexplaincertaintraditionalsystemsofsymbols,whereyellow,forinstance,canstandequallyforGodtheOmnipotent,forstrikebreakers,andforacuckold,theycannotaccountforawholeseriesoffactsemergingbothfromthepaintingsofgreatartistsandfromthoseofmentalpaintings.Here,thesymbolismisanindividualoneandnotthatofagroup,andthisbecomesclearwheneitherpaintersorpatientsarequestionedwhentheyareasked,forexamples,whytheyhavepaintedtheirfathersblue,orcypressesred.Andwhenindividualandgroupsymbolismtally,itisnotthatpsychologicalfactorsexplainsociologicalfeatures,butthat,onthecontrary,outwardcivilizationimposesitsstandardsandtraditionsontheindividual,eventhoughhemaybementallyill.然而,無(wú)論自然或情感,它們所能做的只不過(guò)是給大腦提示某種事物,并不能成為統(tǒng)一的象征符號(hào)系統(tǒng)的基礎(chǔ)。心理分析學(xué)家可能會(huì)認(rèn)為顏色意義的某一變化是人類情感的矛盾性所致。所以,紅色就可以表示愛(ài)與恨,黃色可以表示莫名其妙的沖動(dòng)與狡詐,綠色可以表示希望與乖戾。盡管這些極端的事例可以解釋某些傳統(tǒng)的象征系統(tǒng)。比如,在這些系統(tǒng)中,黃色可同時(shí)表示萬(wàn)能的上帝、破壞罷工者或是奸婦的丈夫,但是她們卻無(wú)法解釋藝術(shù)大師和精神病人畫(huà)中表現(xiàn)出來(lái)的一系列現(xiàn)象。在此,象征意義是個(gè)人的而非群體的。尤其是當(dāng)問(wèn)畫(huà)家和病人,比如說(shuō),為何把父親畫(huà)成藍(lán)色或把柏樹(shù)畫(huà)成紅色時(shí),這一點(diǎn)就一目了然了。當(dāng)個(gè)體和群體意識(shí)吻合時(shí),并非是心理學(xué)因素解釋了社會(huì)特征,二恰恰相反,是外在的文明將其標(biāo)準(zhǔn)和傳統(tǒng)強(qiáng)加在個(gè)人身上,即使他可能患有精神病。Colorastheexpressionofcertainemotionalreactionmustthereforebedissociatedfromtheproblemsofcolorasasymbol.Thephysiologicalimpressionsofoursenseorgans,whichcauseustotalkofstimulatingordepressing,cheerfulorgloomycolors,maywell,liketheunderlyingimpulsesofthelibido,convergewiththeculturalsymbolismofcolor;theymayalsoopposeitorevenignoreitcompletely.Theculturalsymbolismofcolormust,therefore,beconsideredindependentlyofphysiologyorpsychoanalysis.因而,顏色作為某些情感反映的表現(xiàn)必須與其作為象征符號(hào)這一問(wèn)題分開(kāi)來(lái)。正是由于我們有了感官的生理印象,我們才可以談?wù)摯碳さ纳驶蚴菈阂值纳?歡快的色彩或是抑郁的色彩。像情欲的內(nèi)在沖動(dòng)一樣,我們的感官生理印象也可以與顏色的文化象征意義想融合,與之對(duì)立,或者甚至完全忽略其存在。因此,要研究顏色的文化象征意義,就必須把它同生理學(xué)或精神分析學(xué)分開(kāi)來(lái)。Everycivilizationhasitssystemofsymbols.Historiansofmedievalartcomeacrossmanyexamples.IntheMiddleAges,theChurchspecifiedthecolorsthatartistsweretouseforthefiguresinreligiouspaintings;theVirginMaryhadtohaveabluerobe,andChrist,whoosalsoattiredinblueduringhisperiodofpreparation,iscladinblackduringthetemptationinthewilderness,andinwhiteorredafterhisresurrection.ThereasonforthebluegarmentsisthattheVirginMaryandtheMessiahcomefromheaven:blackrepresentstheencounterwiththePrinceofDarkness,andwhiteandredstandforthetwoaspectsofGod`snature,hiswisdomandhislove.每一種文明都有其自身的象征體系。研究中世紀(jì)藝術(shù)的歷史學(xué)家們發(fā)現(xiàn)很多例證。例如,中世紀(jì)的畫(huà)家在宗教繪畫(huà)中對(duì)人物著色是由教會(huì)來(lái)決定的:圣母瑪利亞必須身著藍(lán)色長(zhǎng)袍:耶穌在磨練時(shí)同樣會(huì)穿著藍(lán)色衣服,在荒野中面對(duì)誘惑時(shí)卻是一身黑色,而復(fù)活之后的他著裝則是白色或是紅色。之所以穿藍(lán)色衣服,是因?yàn)楝斃麃喓蛷涃悂喍紒?lái)自天堂:黑色代表與魔鬼的邂逅;而白色與紅色則代表上帝的兩種本質(zhì);智慧與仁愛(ài)。Theproblemofsymbolismisnotonlyoftheoreticalinterest:italsohaspracticalimplications.Althoughwemaynotbelievethatthesystemofacceptedsymbolsdependswhollyormainlyonfeelings,wedobelieve,ontheotherhand,thattheoppositeistrueandthatsymbolsmayinfluencefeelingsincertainways.Thereisnotcolorsymbolism:thereisalsocolorprejudice,whichisaffectedbythesymbolism.ExamplesmightbetakenfromancientEgypt,wheretheclassificationofbeingswasreflectedintheorderofcolors,orfromIndia,wherec\eachcastehasitsowncolor.Weneedonlyconsidertheformsofcolorprejudiceatpresentexistingamongwhitemen.象征問(wèn)題不僅有理論意義,也有實(shí)踐意義。文明不一定會(huì)相信業(yè)已確認(rèn)的象征符號(hào)完全或者主要依賴感情而存在,但從另一方面講,反之亦然,即象征符號(hào)在某些方面影響感情。不僅有顏色的象征意義,也有受其影響的顏色歧視。古埃及就是一個(gè)例子,在那里,生命類別以色彩的序列來(lái)體現(xiàn)。在印度,每一社會(huì)等級(jí)都有各自的顏色。這一點(diǎn)僅從現(xiàn)存于白人中的形形色色的皮膚歧視便可見(jiàn)一斑。WehaveinheritedfromtheGreeksandChristianitythetwoextremespfwhiteandblack,representingpurityandevil.ThereistheexamplesofTheseususingtheblacksailtosymbolizefailure,andthewhitesailsuccess,whenhereturnedfromCretetoGreece.InChristianity,thechosenoneswearwhitetunic,anddevilsareblack.Andthisdualismcanbeseeneveninourplayingcards!我們從希臘人和基督教那里繼承了兩種極端的顏色:白色和黑色,分別象征純潔與邪惡。以忒修斯的故事為例,從克里特返回到希臘時(shí),他掛黑帆代表失敗,掛白帆代表成功。在基督教中,上帝的選民穿白色的無(wú)袖長(zhǎng)袍,而魔鬼則是黑色的。這種二元性甚至在我們玩的撲克牌中都能看出來(lái)。Althoughwedonotrealizeit,thisassociationofblackwithhell,death,theshadesofnight,andsin,inevitablyinfluencetheEuropeanviewofAfricans,asifthecoloroftheirskinhadlaidacurseuponthem.ThisissotruethatwhensomeonewhiteisspeakingofaNegrowhomheadmiresorofonewhohasbecomeintegratedintothewhitecivilization,hemaysaythatthoughthepersoninquestionisNegro,hehasthe―soulofawhiteman‖asif,inordertomakehimacceptable,hemuseatallcostsdiscoversomethingwhiteintheNegro.盡管我們沒(méi)有意識(shí)到,但是人們把黑色同地獄、死亡、夜的陰影、罪惡等聯(lián)系起來(lái),這種聯(lián)想不可避免的影響到歐洲人對(duì)非洲人的看法,好像他們的膚色是對(duì)他們的一種詛咒似的。這的確如此,甚至白人談及他所敬仰的或已經(jīng)融入白人文化中的某個(gè)黑人時(shí),他會(huì)說(shuō),盡管此人是黑人,但卻有著“白人的靈魂”,好像他必須不惜一切代價(jià)從這個(gè)黑人身上找到些許白的東西,才能使他能夠接受。Unit13TheobjectofthisEssayistoassertoneverysimpleprincipleasentitledtogovernabsolutelythedealingssocietywiththeindividualinthewayofcompulsionandcontrol.whetherthemeansusedbephysicalforceintheformoflegalpenalties,orthemoralcoercionofpublicopinion.Thatprincipleisthatthesoulendforwhichmankindistheirnumber,isself-protection.Thattheonlypurposeforwhichpowercanberightfullyexercisedoveranymemberofacivilizedcommunity,againsthiswillistopreventharmtoothers.Hisowngood,eitherphysicalormoral,isnotasufficientwarrant.Hecannotrightfullybecompelledtodoorforbearbecauseitwillbebetterforhimtodoso,becauseitwillmakehimhappier,because,intheopinionsofothers,todosowouldbewise,orevenright.Thesearegoodreasonsforremonstratingwithhim,orpersuadinghim,butnotforcompellinghim,orvisitinghim,withanyevilincasehedootherwise.Tojustifythat,theconductfromwhichitisdesiredtodeterhummustbecalculatedtoproduceeviltosomeelse.Theonlypartoftheconductforanyone,forwhichheisamenabletosociety,isthatwhichconcernsothers.Inthepartwhichmerelyconcernshimself,hisindependenceis,ofright,absolute.Overhimself,overhisownbodyandmind,theindividualissovereign.本文的目的是要闡明一條非常簡(jiǎn)單的法則,即社會(huì)有權(quán)利以強(qiáng)迫和管制的方式將它與個(gè)人的交往置于其絕對(duì)的管轄之中,不管這種方式是法律懲治的物質(zhì)力量還是公眾輿論的道德譴責(zé)。這個(gè)原則是,無(wú)論個(gè)人還是集體,人類正當(dāng)干涉其任何、一位成員的行為自由的唯一目的是為了自我保護(hù);在違背個(gè)人意愿的情況下,對(duì)文明社會(huì)的任何一位成員合法行使權(quán)力的唯一目的是為了阻止他傷害別人。他本人的利益,無(wú)論是物質(zhì)方面的還是道德方面的,都不足以成為理由。不能因?yàn)檫@樣做對(duì)他有好處,能給他帶來(lái)更多的快樂(lè),或者,因?yàn)樵趧e人看來(lái)這樣做是明智的,甚至是正確的,就合法的強(qiáng)制他去做或者去忍受。要同他爭(zhēng)論或講道理,要?jiǎng)裾f(shuō)他,這些都是充分的理由。為證明其合理性,希望阻止他要干的那種行為必須估計(jì)會(huì)給他人造成不良后果。對(duì)任何人而言,他的行為僅僅是對(duì)社會(huì)負(fù)有責(zé)任的那部分才與他人有關(guān)。僅關(guān)涉他自己的那部分行為,他當(dāng)然是絕對(duì)獨(dú)立的。每個(gè)人都是其自身,其肉體和靈魂的統(tǒng)治者。Itis,perhaps,hardlynecessarytosaythatthisdoctrineismeanttoapplyonlytohumanbeingsinthematurityoftheirfaculties.Wearenotspeakingofchildren,orofyoungpersonsbelowtheagewhichthelawmayfixasthatofmanhoodorwomanhood.Thosewhoarestillinastatetorequirebeingtakencareofbyothersmustbeprotectedagainsttheirownactionsaswellasagainstexternalinjury.Forthe