英語(yǔ)美文摘抄帶翻譯欣賞
美文的朗讀不僅能讓學(xué)生培養(yǎng)良好的語(yǔ)言表達(dá)技能,還能在更深入地理解文本的過(guò)程中受到思想品德以及審美的教育。小編精心收集了英語(yǔ)美文摘抄帶翻譯，供大家欣賞學(xué)習(xí)!
英語(yǔ)美文摘抄帶翻譯：Archaeology
Archaeology is a source of history, not just a humble auxiliary discipline. Archaeological data are historical documents in their own right, not mere illustrations to written texts. Just as much as any other historian, an archaeologist studies and tries to reconstitute the process that has created the human world in which we live -- and us ourselves in so far as we are each creatures of our age and social environment. Archaeological data are all changes in the material world resulting from human action or, more succinctly, the fossilized results of human behavior. The sum total of these constitutes what may be called the archaeological record. This record exhibits certain peculiarities and deficiencies the consequences of which produce a rather superficial contrast between archaeological history and the more familiar kind based upon written records.
Not all human behavior fossilizes. The words I utter and you hear as vibrations in the air are certainly human changes in the material world and may be of great historical significance. Yet they leave no sort of trace in the archaeological records unless they are captured by a dictaphone or written down by a clerk. The movement of troops on the battlefield may "change the course of history," but this is equally ephemeral from the archaeologist's standpoint. What is perhaps worse, most organic materials are perishable. Everything made of wood, hide, wool, linen, grass, hair, and similar materials will decay and vanish in dust in a few years or centuries, save under very exceptional conditions. In a relatively brief period the archaeological record is reduced to mere scraps of stone, bone, glass, metal, and earthenware. Still modern archaeology, by applying appropriate techniques and comparative methods, aided by a few lucky finds from peat-bogs, deserts, and frozen soils, is able to fill up a good deal of the gap.
考古學(xué)
考古學(xué)是歷史學(xué)的一個(gè)來(lái)源，而不是地位卑微的輔助學(xué)科。 考古學(xué)資料本身也是一種歷史文獻(xiàn)，而不僅僅是文字資料的例證。 正象任何一位歷史學(xué)家那樣，考古學(xué)家研究調(diào)查并盡力去重構(gòu)一個(gè)過(guò)程。 這個(gè)過(guò)程創(chuàng)造了我們生活的人類(lèi)世界，也創(chuàng)造了我們自身，因?yàn)槲覀兌际俏覀兯幍臅r(shí)代和社會(huì)環(huán)境的產(chǎn)物。 考古學(xué)的資料就是人類(lèi)行為所造成的物質(zhì)變化。 更簡(jiǎn)潔地說(shuō)，是石化了的人類(lèi)行為。 這些變化的總和構(gòu)成了我們所說(shuō)的考古學(xué)記錄。
這些記錄自有其獨(dú)特和不足之處，因而導(dǎo)致人們對(duì)考古歷史和更熟悉的文字記載歷史進(jìn)行相當(dāng)膚淺的對(duì)比。并不是所有的人類(lèi)行為都留下化石。 我說(shuō)的話，你通過(guò)空氣振動(dòng)聽(tīng)見(jiàn)，這當(dāng)然是人類(lèi)造成的物質(zhì)變化，也可能有重大的歷史意義，但這些話在考古學(xué)中未留下絲毫痕跡，除非有人用錄音機(jī)錄下來(lái)或文書(shū)把這些話寫(xiě)了下來(lái)。 戰(zhàn)場(chǎng)上軍隊(duì)的行動(dòng)可能"改變歷史的進(jìn)程"，但從考古學(xué)的觀點(diǎn)來(lái)看，這同樣是難以捕捉的;可能更糟的是，多數(shù)有機(jī)物質(zhì)會(huì)腐爛。 任何由木頭、生皮、絨線、亞麻、草、毛發(fā)以及相似物質(zhì)做成的東西除非在一些非常特殊的條件下，幾年或幾個(gè)世紀(jì)以后，會(huì)在塵土中腐爛并消失。 在短時(shí)期內(nèi)，能留下考古記錄的東西也都會(huì)退化為石頭、骨頭、玻璃、金屬和陶器的碎片。 然而，現(xiàn)代考古學(xué)通過(guò)運(yùn)用適當(dāng)?shù)募夹g(shù)和比較的方法，在從泥炭、沙漠和凍土中所獲得的一些幸運(yùn)發(fā)現(xiàn)的輔助下，能夠填充這個(gè)空缺的很大部分。
英語(yǔ)美文摘抄帶翻譯：Bacteria
Bacteria are extremely small living things. While we measure our own sizes in inches orcentimeters, bacterial size is measured in microns. One micron is a thousandth of a millimeter:a pinhead is about a millimeter across. Rod-shaped bacteria are usually from two to fourmicrons long, while rounded ones are generally one micron in diameter. Thus if you enlarged arounded bacterium a thousand times, it would be just about the size of a pinhead. An adulthuman magnified by the same amount would be over a mile (1.6 kilometers) tall.
Even with an ordinary microscope, you must look closely to see bacteria. Using amagnification of 100 times, one finds that bacteria are barely visible as tiny rods or dots.One cannot make out anything of their structure. Using special stains, one can see that somebacteria have attached to them wavy-looking "hairs" called flagella. Others have only oneflagellum. The flagella rotate, pushing the bacteria through the water. Many bacteria lackflagella and cannot move about by their own power, while others can glide along over surfacesby some little-understood mechanism.
From the bacterial point of view, the world is a very different place from what it is to humans.To a bacterium water is as thick as molasses is to us. Bacteria are so small that they areinfluenced by the movements of the chemical molecules around them. Bacteria under themicroscope, even those with no flagella, often bounce about in the water. This is because theycollide with the water molecules and are pushed this way and that. Molecules move so rapidlythat within a tenth of a second the molecules around a bacterium have all been replaced bynew ones; even bacteria without flagella are thus constantly exposed to a changingenvironment.
細(xì)菌
細(xì)菌是極其微小的生物體。 我們用英寸或厘米來(lái)測(cè)量自己的大小，而測(cè)量細(xì)菌卻要用微米。 一微米等于千分之一毫米。 針頭直徑大約一毫米。 棒狀細(xì)菌通常有2～4 微米長(zhǎng)，而圓形細(xì)菌的直徑一般只有 1 微米。 因此，即使你把一個(gè)圓形細(xì)菌放大1000 倍，它也不過(guò)一個(gè)針頭那么大。 可是如果把一個(gè)成年人放大 1000 倍，就會(huì)變成 1 英里(或 1.6 公里) 多高。 用一般的顯微鏡觀察細(xì)菌時(shí)，你必須仔細(xì)觀察才能看見(jiàn)它們。 使用 100 倍的顯微鏡時(shí)，你會(huì)發(fā)現(xiàn)細(xì)菌不過(guò)是隱約可見(jiàn)的小細(xì)棒或小點(diǎn)點(diǎn)，而它們的結(jié)構(gòu)你卻根本看不出來(lái)。使 用特殊的著色劑后，你會(huì)發(fā)現(xiàn)有的細(xì)菌上長(zhǎng)著不少波狀的"毛發(fā)"即鞭毛，而有的細(xì)菌只有一根鞭毛。 鞭毛的旋轉(zhuǎn)可以推動(dòng)細(xì)菌在水中行進(jìn)。 不少細(xì)菌沒(méi)有鞭毛，因而不能自己行進(jìn)。還有些細(xì)菌卻能通過(guò)某些鮮為人知的機(jī)制沿物體表面滑動(dòng)。 我們所熟知的世界在細(xì)菌眼中完全是另一個(gè)樣子。 對(duì)于細(xì)菌來(lái)說(shuō)，水就同糖漿之于人類(lèi)一樣稠密。 細(xì)菌是如此的微小，周?chē)瘜W(xué)分子的一舉一動(dòng)都會(huì)對(duì)它們產(chǎn)生影響。 在顯微鏡下，細(xì)菌，甚至包括那些沒(méi)有鞭毛的細(xì)菌，經(jīng)常在水中跳來(lái)跳去。 這是因?yàn)樗鼈兣c水分子相撞后，被彈向各個(gè)方向。 分子移動(dòng)很迅速，僅 0.1 秒之隔，一個(gè)細(xì)菌周?chē)姆肿泳蜁?huì)完全更新。 因此，即使是沒(méi)有鞭毛的細(xì)菌也暴露在一個(gè)不斷變化的環(huán)境中。
英語(yǔ)美文摘抄帶翻譯：Folk Cultures
A folk culture is a small isolated, cohesive, conservative, nearly self-sufficient group that ishomogeneous in custom and race with a strong family or clan structure and highly developedrituals. Order is maintained through sanctions based in the religion or family and interpersonalrelationships are strong. Tradition is paramount, and change comes infrequently and slowly.
There is relatively little division of labor into specialized duties. Rather, each person is expectedto perform a great variety of tasks, though duties may differ between the sexes. Most goodsare handmade and subsistence economy prevails. Individualism is weakly developed in folkcultures as are social classes. Unaltered folk cultures no longer exist in industrialized countriessuch as the United States and Canada. Perhaps the nearest modern equivalent in AngloAmerica is the Amish, a German American farming sect that largely renounces the products andlabor saving devices of the industrial age. In Amish areas, horse drawn buggies still serve as alocal transportation device and the faithful are not permitted to own automobiles. TheAmish's central religious concept of Demut "humility", clearly reflects the weakness ofindividualism and social class so typical of folk cultures and there is a corresponding strengthof Amish group identity. Rarely do the Amish marry outside their sect.The religion, a variety ofthe Mennonite faith, provides the principal mechanism for maintaining orders.
By contrast a popular culture is a large heterogeneous group often highly individualistic andconstantly changing. Relationships tend to be impersonal and a pronounced division oflabor exists, leading to the establishment of many specialized professions. Secularinstitutions of control such as the police and army take the place of religion and family inmaintaining order, and a money-based economy prevails. Because of these contrasts, "popular" may be viewed as clearly different from "folk". The popular is replacing the folk inindustrialized countries and in many developing nations. Folk-made objects give way to theirpopular equivalent, usually because the popular item is more quickly or cheaply produced, iseasier or time saving to use or leads more prestige to the owner.
民間文化
民間文化是小型的、孤立的、緊密的、保守的、近乎自給自足的群體，具有同樣的習(xí)俗、同樣的人種和強(qiáng)有力的家庭或部族結(jié)構(gòu)以及高度發(fā)展的宗教儀式。 秩序由宗教或家庭的約束來(lái)維持，成員間的關(guān)系非常緊密，傳統(tǒng)至高無(wú)上，很少有變動(dòng)且變動(dòng)緩慢。 勞動(dòng)專(zhuān)業(yè)分工相對(duì)較少。 每個(gè)人都要做各類(lèi)活計(jì)，盡管男女兩性分工不同。 絕大多數(shù)物品是手工制造的，經(jīng)濟(jì)一般為自給自足型。 個(gè)人主義和社會(huì)階層在民間文化群體中的發(fā)展十分薄弱。在象美國(guó)和加拿大這樣的工業(yè)化國(guó)家里，一成不變的民間文化群體已不復(fù)存在了。在當(dāng)代美洲的英語(yǔ)區(qū)，與民間文化最相似的群體也許算是 Amish 。 Amish 是美國(guó)的德裔農(nóng)耕部落，他們基本上拒絕接受工業(yè)時(shí)代的大多數(shù)產(chǎn)品和節(jié)省勞力的設(shè)施。 在Amish 地區(qū)，輕便馬車(chē)仍是當(dāng)?shù)氐慕煌üぞ?，信徒們不允許擁有汽車(chē)。 Amish 宗教中的核心觀念Demut 即謙卑典型地反映了在民間文化群中個(gè)人主義和階級(jí)的不發(fā)達(dá)。 而與此同時(shí)，Amish 對(duì)群體的認(rèn)同性卻十分強(qiáng)。 Amish 人很少和他們宗派以外的人通婚。 其宗教，作為Mennonite 信仰的一種，提供了維護(hù)秩序的主要機(jī)制。 相反，大眾文化是包含不同種族的大群體，通常高度個(gè)性化而且不斷在變化。 人際關(guān)系冷漠，勞動(dòng)分工明確，由此產(chǎn)生了許多專(zhuān)門(mén)的職業(yè)。
世俗的控制機(jī)構(gòu)，比如警察和軍隊(duì)，取代了宗教和家庭來(lái)維持秩序，而且實(shí)行的是貨幣經(jīng)濟(jì)。由于存在著這些差異，"大眾的"與"民間的"可謂大相徑庭。 在工業(yè)化國(guó)家以及許多發(fā)展中國(guó)家里，大眾文化正在取代民間文化。 民間制造的物品正讓位于大眾化產(chǎn)品，這通常是因?yàn)榇蟊娀奈锲分圃炱饋?lái)更快、更便宜，用起來(lái)更容易、更方便或者是能給其所有者帶來(lái)更多的威望。
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