高级英语2的Unit 12译文
别妄想泡我
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2020年07月31日 11:23
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英语网络用语-物换星移
就在最近，我们在科罗拉多大学举办的一次委员会会议因为窗户外一位年轻男士正在攀爬对面图书馆的高墙而半途中断。这一刻，一切关于跨学科新课程的讨论戛然而止，因为我们都在默默地希望他接受过严格训练，能安全回到地面。我们在凯彻姆礼堂看得很清楚，很想冲出去接住他，但当意识到这只能是徒劳无功时，我们所能做的也只有默默地为他祈祷。
The incident reinforced my sense that mountaineering serves as an 4apt analogy for the art of teaching. The excitement, the risk, the need for 5rigorous discipline all correspond, though the image I have in mind is not that of the solitary adventurer rappelling off a wall, but that of a Swiss guide leading an expedition.
这次事件使我更加强烈地觉得攀岩对于教学艺术是一个恰当的类比。登山的刺激、风险和所需的严格训练都与教学相仿，虽然浮现在我脑海里的画面不是绕绳沿墙的独行客，而是率队探险的瑞士导游。
I remember a mountaineer named Fritz who once led a group up the Jungfrau at the same time a party was climbing the north face of the Eiger. My own mountaineering skill was 6slender, and my enthusiasm would have 7faltered had I not felt Fritz was capable of hauling not only me but all the rest of us off that mountain. Strong, self-assured, calm, he radiated that solid authority that encouraged me to tie on to his rope. But I soon realized that my presence on his line constituted a risk for Fritz. Had I been so 8foolhardy as to try to retrieve my glove which went tumbling off a precipice, or had I slipped into one of those 9inexplicably opening crevasses, I might well have pulled the noble Fritz down with me. It was a sobering realization. I, the novice, and he, the expert, were connected by the same lifeline in an experience of mutual interdependence. To give me that top of the world 10exaltation he, too, was taking a risk.
我仍记得，一位名为弗里斯的登山者曾经率队攀登少女峰，与此同时，另一支队伍正向艾格尔峰的北面前进。我缺乏登山技能，如果不是因为相信弗里斯能使包括我在内的整支队伍免于掉下山峰，我登山的热情肯定会慢慢消退。他强劲有力，自信满满，淡定从容，展现出来的扎实的登山技能让我鼓起勇气与他共用绳索一同攀岩。但很快我就意识到自己的牵附给弗里斯
的安全带来了潜伏不断
的风险。我要是莽撞地去试图拾回掉下悬崖的手套，我要是不小心滑进某条不知名的岩石裂缝中，很有可能我就将尊贵的弗里斯先生一起拽下悬崖了。这值得令人深思。我和弗里斯——一名登山新手和一位登山专家——生命被系在同一根绳索上，各自有着不同的体验。为了让我能体验下极乐的感觉，弗里斯自己也在冒险。
The analogy to teaching seems to me apt, and not just for professors who hap-pen to live in Colorado, for the analogy implies an active acceptance of responsibility for one’s own fate, whereas most other analogies to teaching suggest 11passivity. What is needed to restore teachers’ confidence that the profession is significant is a new analogy, a new metaphor (I shy away from the PR word, “image”) that conveys more of the essence of teaching than the worn-out analogies we have known. Most previous analogies are seriously inadequate, for while they may describe a part of the teaching activity, they also suggest patterns that are not fully applicable to teaching. It is not a simple matter, for those faulty analogies create misunderstandings about the professor’s role, not only in the 12lay public, but in the professoriate itself. These wrong analogies have contributed to growing 13demoralization within the profession, and have confused the difficult issue of proper evaluation.
我认为将教学类比为攀岩很恰当，但对于那些居住在科罗拉多的教授们而言则不然，他们觉得它暗示了对个人命运所需履行的责任义务的主动接受，而不像其他类比那般，都隐喻被动接受。我们需要一个新的类比，新的比喻（这里我不用专业词汇“形象”）来使教师们重新相信教学的重要性，它能更多地传达出教学的本质，而那些司空见惯的类比则不能。大多数先前的类比都严重缺乏内涵，它们在描述部分教学活动的同时，也暗含了一些不完全适用于教学的特点。这并非无关紧要，因为一些错误的类比会使得不仅仅门外汉甚至连同行人都误解教授所扮演的角色。这些错误类比会加剧专业领域内的道德败坏现象，也对正确评估疑难问题造成困扰。
The most common analogies to the teacher are the preacher, the shepherd, the curator, the actor, the researcher, and, most insidiously, the salesman. None captures the special relationship between teacher and students, a relationship better described by Socrates as a coming together of friends. Rather than emphasizing the mutuality of the endeavor, each of these common analogies turns on a separation between the professional and his clients. Each leads to a certain kind of evaluation.
教师最常被类比为传道者，牧羊人，博物馆馆长，演员和销售员，当中销售员的类比潜伏危害最大
。这些类比都不能准确传达出老师和学生之间的关系，
这种关系好比苏格拉底所描述的：相聚即是朋友。相反，他们将老师和学生明显区别开来，并带有各自的评价机制，而不是着重强调教师与学生之间的互动性。
The preacher exhorts, cajoles, pleads with a congregation often so 16benighted as to exist in a state of 17somnolence. He measures his success by the number of souls so stirred as either to commit themselves to his cause, or 18vehemently to reject it. Somewhat like the preacher is the shepherd who gathers and watches over a flock clearly inferior to himself. The analogy may be apt for the Lord and his 19sub-angelic followers, but it will not do for teacher and students, or, especially, for Socrates and his friends. The Shepherd is likely to be evaluated by the gulf separating his wisdom from that of his flock.
传道者告诫、劝诱和恳求愚昧的教区会众以便在浑沌无知的环境下得以生存。他根据那些骚动不安的人群来估测自己的成就。这些人群要么全身心相信他的传道，要么对此强烈反抗。传道者就好像牧羊人，聚集和看守着明显低自己一等的羊群。这一类比或许适用于上帝和它虔诚的信徒，但对于老师和学生却不适用，特别是对于苏格拉底和他的朋友们。很有可能，牧羊人的成就是依据他和羊群智慧之间的巨大差距而定。
If the poor country curate has often 20furnished an analogy to the bleating professor, so has the curator of a museum. 21Lips pursed so as to distill a pure essence of hauteur, the curator as connoisseur points out the rarities of classical cultures to the uninitiated who can scarcely be expected to appreciate these finer things. Since they cannot understand him anyway, the curator has no 22compunction about sprinkling his presentation with Latin and Greek and with English so 23esoteric as to: sound foreign. Chances are high that the professor as connoisseur will succeed in convincing most of the class that the subject is really the province of a secret society with its own 24arcane practices and language, best left behind its own inaccessible walls. Indeed, colleagues of the connoisseur measure his success by the 25paucity of devotees allowed in to the society through this 26winnowing process.
如果把贫苦的乡村牧师类比为经常牢骚不断的教授，那么博物馆馆长也可以作为类比。身为鉴赏家的博物馆馆长会撅着嘴唇，显得极其傲慢，向那些几乎不懂欣赏的门外汉展示着这些古希腊罗马藏品的珍稀之处。由于这些人全然不懂，博物馆馆长便会毫无愧疚之心地穿插着使用拉丁文、希腊语和英语来使得他的演讲听起来高端大气、洋味十足。身为鉴赏家的教授很有可能让班里大部分同学相信他所教的学科其实专属于一个神秘组织
，该组织有自己的神秘仪式和行话，不会轻易吸纳新成员。的确，他的同行们也会根据通过筛选
进入神秘组织的学生的稀缺程度来评判该教授的成就。
The teacher as actor also 27plays to a passive audience, but he measures success by larger numbers. A certain 28aura of the magician clings to him as he lures spectators into witnessing his academic sleight-of-hand without their ever really 29getting in on the trick. A certain 30tinge of the stand-up comedian colors the performance as the actor plays to the audience 31to register laughs big enough to drown out the lecturer 32droning on next door.
与之类似，把教师类比为演员，是指他授课就像演员面对被动观众演绎独角戏一般，不过他则是根据听众数量来估量自己的成就。通过营造一种魔术氛围，他魅惑台下的观众们使得他们由衷叹服他的学术造诣，而全然没意识到当中的把戏。如同独角戏喜剧演员不断引人发笑一般，该教师会尽力表演来迎合台下观众引起哄堂大笑，哄笑声往往大得淹没隔壁课室的讲解声。
A bastardized version of the actor is that figure now thought so apt an analogy in our consumer-conscious society: the salesman. His predecessors include the snake-oil man and the door-to-door purveyor of anything from brushes to Britannicas. He or she takes the product to the people, wherever they are, and 34tailors the pitch to their pockets. While all of these analogies create a certain level of despair in the professoriate either struggling to pattern themselves in a particular mode or hopelessly realizing they can never achieve it, the salesman analogy has the most 35deleterious effects. No longer adhering even to a prepared script, the salesman shamelessly alters his or her presentation so it will draw the largest number of contented consumers.
比演员更具有贬义的一个类比是销售员——这十分适用于如今这个“顾客为上”的社会。销售员的前辈们包括推销“灵丹妙药”的小贩以及挨家挨户吹嘘能提供“应有尽有”服务的供应商。无论身处何地，他们都能依据对方金钱地位巧言令色地推销手中的产品。这些类比说法使教师们陷入困境，他们要么挣扎着学习模式化自己的教学方式，要么为自己永远不可能实现目标而迷茫无助。而“销售员”这一类比，造成的负面影响最为严重。为了吸引更多顾客使他们满意，销售员甚至不再需要事先准备的手稿，还能恬不知耻地转换销售手段说服顾客购买产品。
The researcher as teacher differs from the previous analogies, and that very distinction is often thought to make him or her a good teacher. 36Taciturn, solitary, he disdains the performing arts and is content merely to 37mutter out an assortment of scatted facts to the young 38only dimly perce
ived beyond his clouded trifocals. His measure of success is his students’ capacity to 39regurgitate factual data.
将教师类比为研究者不同于之前的那些类比
，当中的主要区别是这一类比往往将教师美化为优秀教师。沉默寡言、孤傲不群，轻视一切表演艺术的研究者，仅仅满足于向他的学生们支吾几个零散不堪的数据，而在他那布满烟尘的眼睛下，学生的身影是模糊不清的。他通过学生机械重复事实数据的能力高低来估量自己的成功。
None of these analogies comes close enough to the essential magic and majesty of a real learning experience. None even dimly anticipates that 40self-eradicating feature that is built into the teaching process, for those who have truly mastered what their teacher has presented no longer need him or her. None accepts as a necessary ingredient in the learning process, activity, the sense of an intellectual excitement so compelling that one’s whole being is caught up in it. None acknowledges the peril, and the joy, of encountering those mental deeps Hopkins described.
…the mind, mind has mountains; cliffs of fall
Frightful, sheer, no-man-fathomed. Hold them cheap
May who ne’er hung there.
所有这些类比都不能很完美地诠释真正实践学习的神奇和威严之处。甚至没有一个能隐含地倡导在教学过程中摒除教师中心论的做法。真正掌握了教学内容的学生是不再需要教师的。这些类比都没有将活动看作是教学过程中不可或缺的一个环节，活动总是能激发学生兴趣，引起他们思考，使他们对此着迷。它们更不能揭示碰击心灵深处所思所想时所面临的危险处境或所产生的无穷趣味。就如霍普金斯所描述的那般：
人的心中，有千山百峰，有万丈深渊，
峥嵘险峻，深不可测，令人望而却步。
气定神闲，从容向前吧，
望人人度过心中险境。
Mountaineering furnishes the needed analogy. The Swiss mountain guide, like the true teacher, has a quiet authority about his very person. He or she engenders trust and confidence that one is willing to join the endeavor. The mountaineer accepts his leadership role, yet recognizes that the success of the journey (measured by the scaling of the heights) depends upon close cooperation and active participation by each number of the group. He has crossed the terrain before and is familiar with the landmarks, but each trip is new, and generates its own anxiety and excitement. Essential skills must be mastered if the trip is to be successful; lacking them, disaster 42looms as an ominous possibility. The very 43precariousnessof the situation necessitates keen focus and rapt attention; slackness, misjudgment, or laziness I can bring doom.
教学如攀岩这一类比恰恰满足了这些要求。那位瑞士登山向导，就如同真正的教师一样，
十分了解他的登山队友，这使得他们信任他，满怀自信地参加攀岩活动。登山队员们让向导领队，在攀岩的过程中逐渐意识到这次探险活动的成功（以攀登高度作为测量标准
）与团队的紧密合作和队员的积极参与紧密相关。虽然向导先前已有过攀登经验，对该地地形比较熟悉，但是每一次攀登都是全新的体验，难免不紧张兴奋。要想探险成功，就必须具备必要的登山技能，否则就可能会发生不幸。在这场充满不确定性的探险过程中，登山队员们需要时刻高度集中注意力；松弛懈怠、判断错误和怠惰因循都会导致灾难的发生。
The teacher as mountaineer learns, as E. M. Forster urged, to connect. The guide rope links mountaineers together so that they may assist each other in the ascent. The effective teacher does something similar by using the oral and written contributions of the students as instructional materials. The teacher also makes other connections, locating the text in its historical setting, forging inter-and intra-disciplinary links where 44plausible, joining the material of the course with the lives of the students, where possible, and with the wider national life beyond the classroom where 45pertinent.
如爱德华·摩根·福斯特所说，教师就像登山学员，要学着联系身边的人和事。学员们都连在向导身上的同一根绳索上，在攀登过程中互相帮助。与之类似，优秀教师会将学生的口头话语和书面内容作为教学素材。同时，教师还会展开联想，根据课文内容设置历史背景，建立学科间的合理联系，增添与学生生活可能相关的情节以及发生在课室外的相关生活细节。
Teaching as mountaineering does not encourage the 46yellowed lecture note syndrome. Indeed, the analogy does not really encourage lecturing at all. If the student as mountaineer is to be challenged, the student must come to each class session ready and prepared to assist in scaling the next peak, ready to test his or her own abilities 47against those of the master teacher. Only by arduous and 48sustained effort does the student approach the mastery of the teacher, and only then is the student ready to assume the role of guide --- well-trained in the art of mountaineering, able to take controlled risks, ready to lead others to a mountain-top experience. Not a huckster, not a performer, not a pleader, but a confident, 49exuberant guide on expeditions of shared responsibility.
教学如攀登，并不是说它也会促使课堂笔记原封不动而变得陈旧泛黄现象的产生。的确，这个类比实际上一点也不倡导“填鸭式”教学。作为登山者的学生们在面临学业上的挑战时，他们必须上课前准备充分，为能在课堂上攀登下一最高峰，即考验教师的知识水平和教学能力而做好
准备。只有通过艰苦卓绝和持之以恒的努力学习，学生对知识掌握程度才有可能接近教师的水平，也只有到那时学生才能开始承担向导的角色，率队攀登高峰。能帮助学员们做到这一切的只有胸有成竹、激情四射
，同甘共苦的的登山向导，而不是销售员、演员和辩护律师。
To encourage and further such mountain-top experiences the society must recognize teaching 50for the sublime art it is ---not merely an offshoot of research, not merely a performance before a passive audience, but a guided expedition into the most exciting and least understood terrain on earth --- the mind itself.
为了鼓励和推动这样的登山体验，社会必须了解教学本身就是一种高尚的艺术——它不仅仅是科研的附属物，也不仅仅是演员的独角戏，而是在向导带领之下的探险活动，目的是为了探寻那最令人激动却最鲜为人知的领域——思想高峰。