河南省一本分数线-病句练习题

About seven years ago, I accepted an invitation to participate in a seminar on the ethical and
moral problems of American society that was sponsored by the Aspen Institute in Colorado.
Among the other invited guests were business executives, college presidents, judges, government
officials, managing editors, professors and theologians.
大概七年前，我应邀参加一个由科罗拉多阿斯彭研究所（Aspen Institute）赞助的研讨 会，
探讨有关美国社会道德伦理问题。出席会议的还有企业家、大学校长、法官、政客、执行编
辑、教授和神学家。
Although there was no conflict or controversy in the discussions, one of the largest presentations
has had a profound, almost obsessive, impact upon my thoughts about the character and quality
of American life[1]
虽然本次讨论中无意见冲突和争议，但较为重要的几个发言中有一个让我印象深刻，它甚至
强烈地影响了 我对美国生活特性和质量的看法。
In a rather quiet voice, a recently retired vice-president of one of the largest corporations in
America told the group that one of the persistent problems faced by his office was how to keep
the accounting records of the corporation in such a way that they would be accurate and would
also obscure the fact that regular operating expenses were payoffs to municipal official to
expedite the installation of new construction in the large cities throughout the United States. [2]
Casually, this participant cited this as another example of a prevailing functional immorality with
which big business had to come to terms.
一个刚从美国的一个大公司退休的副总经理，平静地告诉了我们一个他们公司正面 临着的问
题：如何记录公司的运营历程才能保证记录准确并且能够掩盖这样的事实——正常的运营耗费其实是市政官员用在美国大城市的构建中的资费。

When none of the other participants raised a question about the ethical implication of this
practice, I eventually asked why this powerful corporation did not bring this matter to local and
Federal law-enforcement officials. My colleagues clearly considered my question na?ve. They
reacted to my persistent questions as if I were an unrealistic child who did not understand the
economic and political rules of the great American game.
当其他参会者都没有对这个伦理内涵的运用提出质疑时，我最后问了一 个问题：为什么这个
强大的公司没有将这样的问题上报给当地或者联邦的法律执行官？很显然，同事认为 我很天
真。我坚持打破砂锅问到底，而他们则好像在看一个对美国游戏在经济社会上的影响毫无知
情而充满幻想的孩子。

Now I was shocked not only by the disclosure but equally shocked at the fact that my fellow
seminar participants were not shocked. They thought themselves realistic in not permitting an
academic discussion of ethical and moral values to be confused by “minor” specific examples of
generally accepted institutionalized immorality.[3]
让我感到吃惊的不仅是这个问 题的暴露，还有各参会者对此不表示惊诧这一事实。他们认为
自己是现实的，没有允许这次关于道德伦理 价值观的学术论坛被误认为是被公认的不道德风
气的一个具体实例。？？
What is the basic systemic problem---the fundamental problem of perspective, value and
character ---that seems to be inherent in the chronic crises plaguing American society？
Obviously the answer to this question is not to be found in deprivation and poverty of resources.
视角、价值观和特性的最为基本的问题出在哪 里？？？这个内在且积累已久的问题困扰着整

个美国社会。
When dishonesty appears to work, it’s difficult to argue persuasively for honesty.
当“不诚实”出现在工作里的时候，我们就很难去为“诚实”做有力的辩护。
Many American under the banner of democratic egalitarianism will argue and insist upon their
right to keep less desirable, “less equal,” Americium out of their communities and schools. 很多美国人打着“民主平均主义”的旗号，坚持将一些较为“无用、低等”的美国人挡在自
己的社区 和校门外。
They also seem to have the courage to risk the repeated expressions of their concern and thereby
serve as a gnawing and irritating conscience to those who have attained success.
In the final analysis only these individuals provide the hope for that ultimate type of realism that
is defined by the capacity of a society to survive rather than to be destroyed eventually on the
altar of human barbarity.
他们貌似很有勇气去冒险表达自己的忧虑。从而让那些已经获得成功的人受此折磨且良心不
安。
归根结底，只有这样的人才能为最根本的现实带来希望。这个真正的现实是指社会有能力继
续生 存，而不会最终被摧毁于人类的野蛮之手。
Night walker 翻译

My first victim was a woman—white, welldressed, probabaly in her early twenties. I came upon
her late one evening on a deserted street in Hyde Park, a relatively affluent neighborhood in an
otherwise mean, impoverished section of Chicago„.我的第一个受害者是个妇女——白种人 ，
穿着华丽，大概20出头。一个深夜，在海德公园的一条荒凉街上，我与她邂逅。这是芝加
哥 的贫困区，但从某一定角度上看这里相对而言是比较富有的片区了。当我朝着她的那条大
道走去时，我们 之间其实是有一段？？的距离的。不过她不以为然。她不安地回头看了一下。
在她看来，背后这个身高六 尺，胡子2寸长，头发蓬乱，双手插在肥胖军装的口袋里，充满
稚气的黑人就像一个毒瘤近在咫尺。回头 粗略看了几次后，她加快了速度，急切地跑了起来，
几分钟后消失在十字路口了。
这是十几年 前的事情了。当时我22岁，是个刚到芝加哥大学报到的新生。那妇女受到惊吓
后的脚步声不断在我耳边 回响，让我第一次意识到自己继承了一个难以改变的遗传因子——
我富有将公共空间扭曲的能力。
It’s clear that she thought herself the quarry of a mugger, a rapist, or worse.显然，她以为自己
成了抢劫者、 强奸犯甚至更可恶的人的追逐目标。失眠了一段日子，我？？
It also made it clear that I was indistinguishable from the muggers who occasionally seeped into
the area from the surrounding ghetto.显然，我和那些偶然从贫民窟涌入城市的抢劫者没什么
区别。
It is, after all, only manly to embrace the power to frighten and intimidate.毕竟，有能力恐吓和
威胁他人的人才称得上是男人。
As a boy, I saw countless tough guys locked away, I have since buried several ,too.
小时候我看到数不清的暴徒遭到逮捕，自那后，我就收敛了。
I had no way of proving who I was, I could noly move briskly toward the company of someone
who knew me.
我无法证明我的身份。能做的只有快速找到一个有认识我的人在的公司。
Violence as an American tradition 翻译
Self knowledge is the indispensable prelude to self-control;and self-knowledge ,for a nation as

well as for an individual, begins with history. We like to think of ourselves as a peaceful tolerant,
benign people who have always lived under a government of laws and not of men.
自我认识是自律必不可少 的前提；一个国家或者一个人的自我认识都源自历史。我们倾向于
把自己视为长期生活在法治国家而非人 治国家，和平、宽容而仁慈的人。
When we refuse to acknowledge the existence of this other strain, we refuse to see our nation as
it is.
当我们拒绝承认（暴力）这个隐患的存在时，我们也就拒绝了认清我们国家的真面目。
However much we pretended that Indians and Negroes were subhuman, we really knew that
they were God’s children,too.
不论我们多么想将印度人和黑人视为低于人类的动物，我们其实知道他们也是上帝的孩子。
The evidence that such repression took place in the writing of American history is abundantly
provided by American literature.
美国文学中有大量证据证明这样的镇压在美国历史上时有发生。
What white America declined to confront in its explicit portrayal of the past, it could not escape
in the dreams and fantasies that underlie artistic creation.
美国白种人拒绝正视的是？？
Happiness 翻译
No other country in the world has worked the notion of happiness into its Constitution the every
source of its national authority, the way the founding fathers of the United States of America
chose to do when they linked the pursuit of happiness with life and with liberty as a trio of utterly
inalienable rights.
世界上没 有其他国家像美国这样将幸福的概念编入国家立法之本的宪法中。美国这些起草宪
法的祖先们赋予了公民 不可剥夺的生命、自由和幸福三权。
Without question there were different interpretations of what prompts happiness, and what
constitutes it. for many devoutly religious people (to this day), a stroke of business success, a
marriage that works, the emergence over time of strong, intelligent, well-behaved children who
seem able and content with their lot in life are all signs of sorts, evidence of god's favor.

毫无疑问，人们对于 什么产生幸福和什么是幸福持着不同的解释。对于那些迄今仍旧虔诚的
教徒而言，一桩成功的生意，一段 美满的婚姻，一群坚强、聪明能干、品行端正且满足于现
状的孩子们，都是幸福的迹象，上帝眷顾的迹象 。

Happiness in Shakespeare’s time, and later as well, referred to good fortune, good luck, to
favorable circumstances visited, somehow, on a particular person who registered such a state of
affairs subjectively with a condition of good cheer, pleasurable feeling.
莎士比亚期间以及之后，幸福指的是一个人不知什么原因被财运、好运和有利环境眷顾时，
流露出的振奋 和喜悦之情。
One was satisfied with one’s situation, glad to be in one’s given place and time by virtue of how
one’s life has gone. The emphasis is, put differently, upon fate - an almost external force.

人容易满足于自己的现状，为自己所过的生活以及即将面对的特定处境感到 高兴。要强调的
不同是，他将一个外在力量加在命运上。？？
To be sure, individuals craved pleasure, money, power, territory, a certain woman, a certain man -
but

可以确定的是，人们渴望快乐，金钱，权力，地盘，特定女人和特定男 人，但是却不会去追
寻“幸福”本身。

Rather, a person’s personal and workday success was noted by that person, and thankfully
acknowledged - his or hers by virtue of divine grace, or the stars and their mysterious doings, or,
quite simply, a series of fortuitous events.
更确切地说，一个人总是感激地记 录并肯定自己的个人成就和成功事业。认为自己是被神眷
顾，是被星星神秘地帮忙，或者简单地说，是一 系列的偶然事故降临。

For those who don't know what to believe (about this life, and our place or purpose on earth),
happiness seems something accidental, contingent, or at best, a feeling for which one has worked
hard indeed. but now we are a bit ahead of ourselves, historically: four hundred years ago, there
was a sense of awe about happiness - as if it were visited upon some in accordance with the
unfathomable workings of an inscrutable universe.

对于那些没有信仰、不知道为 谁生存为何奋斗的人，幸福是偶然的，或充其量只是一种非常
努力工作的感觉。但是现在的我们比过去的 我们进步：四百年前，我们敬畏幸福，以为是神
秘的宇宙发生了深不可测的运转后降临在某人身上的一样 ，让人敬畏。
it was only in more recent time, as men and woman became more the center of this world (in
their own minds, more the makers, the doers, the ones who wield and see the consequences),
that happiness became, with everything else, a goal, a purpose, or, as those hard working,
ambitious rationalists who framed our constitution put it, something for which a is
waged. No longer does happiness happen; happiness is obtained.

直到近年来，当男人和女人成为世界的中 心（在他们自己的心目中，他们更像是制造者，执
行者，支配和预见结果）的时候，幸福才和其他的事物 一样，成了人类追求的目标，生存的
目的。又或者，像那些勤奋、有抱负的理论主义宪法制定者所说的一 样，幸福成了一切“追
求”的起源。幸福再也不会偶然降临，幸福只有靠人去争取。