關(guān)于高中生英語美文精選
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關(guān)于高中生英語美文篇1
從民族榮譽(yù)看奧運(yùn)
Two weeks ago while at a soccer match in Houston, the woman beside me said she was in London last year and "the Olympics will be a mess", or at least that was a polite paraphrase. It had been clear from my pink freckled skin and my lack of enthusiasm for using the word "awesome" that I was from elsewhere. Asking me if I was a Brit, the woman then shared her expectation of the British ability to deliver . I muttered quietly, and it has to be said not with great confidence, that it will be good. I wish that I had been beside my American friend watching television on Friday. With virtually the whole nation, I was amazed, amused and filled with awe at British creativity and achievement. My own whingeing about tickets and our failings as a nation were simply superseded by the delight of history, spectacle and a parachuting monarch. I was proud to be British. Yet pride can be a difficult thing.
早上好。兩周前，在休斯敦的一場(chǎng)足球賽上，我旁邊一位女士說，她去年到過倫敦，“倫敦奧運(yùn)會(huì)將是一塌糊涂”，或者可以這樣委婉地解釋。從我長(zhǎng)有雀斑的粉色膚色和很少用“酷斃了”這個(gè)詞，可以明確判斷我非英國(guó)人。那女士問了我是否是英國(guó)人，然后和我分享了她對(duì)英國(guó)遞送能力的期許。我喃喃自語，這不得不說缺少強(qiáng)大信心，但是會(huì)好的。我真希望周五那天，和我的美國(guó)朋友一起看的電視。事實(shí)上，我對(duì)英國(guó)整個(gè)民族的創(chuàng)造力和成就，感到驚奇、愉悅和敬畏。我對(duì)無門票的牢騷和對(duì)失敗國(guó)家的抱怨，立刻被厚重的歷史、精彩絕倫的表演和跳傘女王帶來的愉悅代替。我身為英國(guó)人，很驕傲。然而驕傲?xí)莻€(gè)艱難事。
The early church theologian, St Augustine, said that it was "pride that changed angels into devils. It is humility that makes men as angels". Certain types of pride can lead to unhealthy nationalistic fervor, arrogance and even aggression. But pride is a complex thing, often expressing itself differently in different cultures and genders. Jane Austin famously distinguished between pride and vanity, suggesting, "Pride relates more to our opinion of ourselves, vanity, to what we would have others think of us". It seems to me that pride is healthy if woven with modesty, self deprecating humour and an honesty that sometimes we don't get it right. Perhaps most importantly it is the attitude that does not grasp selfishly at power and status but shares its gifts with all.
早期的____神學(xué)家奧古斯丁曾說過，“驕傲使天使墮落為惡魔，謙虛使凡人成為天使”。某些驕傲?xí)鹞ｋU(xiǎn)的民族主義狂熱、傲慢自大、甚至挑釁攻擊。然而驕傲很復(fù)雜，不同的文化，不同的性別對(duì)其表述不一。簡(jiǎn)•奧斯汀對(duì)驕傲和虛榮有過極好地區(qū)分，她說，”驕傲更多的是我們對(duì)自己的評(píng)價(jià);虛榮，則是期望別人對(duì)自己的評(píng)價(jià)“。在我看來，如果驕傲和謙虛、自嘲、誠實(shí)并存，那么驕傲是可取的，但有時(shí)我們很難做到。也許最重要的是態(tài)度，有那種無私放棄權(quán)利和地位，與眾人分享自己天賦的態(tài)度。
At the heart of the opening ceremony, pride was earthed by the message that this is for everyone, symbolised supremely by the stepping aside of the great Olympians to allow young people to light the flame. This comes not from vanity but confidence. Former President Jimmy Carter picked up on this confidence when he commented, "A strong nation, like a strong person, can afford to be gentle, firm, thoughtful, and restrained. It can afford to extend a helping hand to others. It's a weak nation, like a weak person, that must behave with bluster and boasting and rashness and other signs of insecurity." So in all that is to come I want to take pride in my nation, my family, others and even myself in a way that names and celebrates that which is good, while still refusing to use the word awesome.
在開幕式間，驕傲被這一切屬于大家這一信息掩埋，年輕人取代偉大的奧運(yùn)會(huì)選手點(diǎn)亮奧運(yùn)圣火，便是最高的象征。這不是虛榮，而是自信。美國(guó)前總統(tǒng)吉米•卡特評(píng)論這一現(xiàn)象時(shí)，他重拾這種信心，他說，”一個(gè)強(qiáng)大的國(guó)家，猶如一個(gè)強(qiáng)大的人，能溫文爾雅、堅(jiān)定不移、深思熟慮、自我克制和樂于助人。一個(gè)軟弱的國(guó)家，猶如一個(gè)軟弱的人，必須咆哮怒嚎、自我吹噓、輕率魯莽和做些其它顯示出不安的事情”。因此，我對(duì)自己國(guó)家感到驕傲，對(duì)自己家庭感到驕傲，對(duì)他人感到驕傲，甚至對(duì)自己命名和慶祝美好事物的方式感到驕傲，盡管仍舊拒絕使用“酷斃了”這個(gè)詞。
關(guān)于高中生英語美文篇2
老年人的照料
J. K. Galbraith once said, "Politics is not the art of the possible. It consists of choosing between the disastrous and the unpalatable." He could have been speaking of the decisions we keep putting off about how we pay for future care of the elderly. Yet the urgent need for decisions was underlined this week by the Office for National Statistics. It revealed that already one in six of us is over 65, with 430,000 over 90. That compares with just 13,000 nonagenarians in 1911. But finding resources is not the only thing we should think about. Every day now we seem to hear about instances of neglect or worse on the part of some carers.
J.k.加爾布雷斯曾說過：“政治不是有關(guān)可能性的藝術(shù)，它要么給人帶來災(zāi)難，要么讓人難以接受。”也許加爾布雷斯談?wù)摰氖俏覀冞t遲不肯做出為年長(zhǎng)者將來的護(hù)理進(jìn)行開銷的決定。不過，本周國(guó)家統(tǒng)計(jì)局強(qiáng)調(diào)了做出這一決定的緊迫性。因?yàn)樵摼职l(fā)布的數(shù)據(jù)顯示，有六分之一的人口年齡在65歲以上，其中90歲以上的有43萬人。相比之下，1911年90歲以上的老人僅有1.3萬。但找到更多護(hù)理人員資源并非我們唯一考慮的事情。現(xiàn)在我們似乎每天都能聽到護(hù)理人員玩忽職守或比這更嚴(yán)重的事情。
What is going wrong? Last week in Newcastle someone told me about her elderly father. He's in his 80s and receives care at home. The care is good. However, the carer has the greatest difficulty completing her tasks because her elderly client wants her to stop and talk to him all the time. Could this be a clue to the one thing needful? Caring is more and more task-focused with little time for chatting. Yet the talking is valuable in itself, and in conversation, other things are learnt, which if not acted on lead to bigger problems. But job descriptions increasingly squeeze out the possibility of simply talking. It looks like dead or wasted time. Then disasters follow. Christians are reminded of the importance of making this sort of time for others in two ways.
到底哪兒出了問題?上周在紐卡斯特，一位女士把她年邁的父親的情況告訴了我。老父親已是80多歲高齡，在家接受護(hù)理。護(hù)理人員干得很出色，但她完成工作時(shí)遇到的最大難題便是老父親一直希望她能放下手頭的活兒，陪他說說話。這有可能為我們需要的答案提供一條線索嗎?護(hù)理工作越來越講求護(hù)理人員對(duì)工作的專注度，因此，護(hù)理人員幾乎沒有時(shí)間與客戶聊天。但談話本身是具有價(jià)值的，并且在交談中，護(hù)理人員與客戶能相互了解到其他東西，但如果不對(duì)其加以限制，這就會(huì)引發(fā)更大的問題。在有關(guān)護(hù)理工作的描述中，閑聊的可能性越來越小，因?yàn)檫@樣的聊天看似無關(guān)緊要實(shí)則能發(fā)現(xiàn)致命的問題，抑或這看起來是在浪費(fèi)時(shí)間。閑聊之后，也許客戶會(huì)發(fā)現(xiàn)護(hù)理人員資質(zhì)不夠。有人提醒基督徒可以用兩種方式騰出時(shí)間與他人交談的重要性。
There is the example of Jesus. He engages in conversation with those he helps, because that is an important part of the care. As he talks he helps others understand why a need has to be met and he gives confidence to those who are helped. But there is a second way in which Christians are actively trained to make time for one another. It's incorporated into the principal act of worship, the communion service. Just before receiving the sacrament of bread and wine, the priest invites the congregation to share the peace of Christ with one another by shaking hands with those around them. It's a short, unscripted moment when the flow of the liturgy is put on hold and people take time out to notice and greet one another. And what is done in the context of the liturgy, breaks the ice for a conversation to be picked up over coffee afterwards. The exchange of peace and the after service gathering is a way the Church fashions its members in the importance of simply making time for somebody else, and to talk. There must surely be a way of enabling this to happen again in those institutions and at those points where the elderly are cared for and where time for conversation is not always valued. The danger is that in pursuit of what is most cost-effective, such time is more likely to be factored out than factored in.
方法一，舉個(gè)耶穌的例子，他與獲得其幫助的人們交談，因?yàn)榻徽勈亲o(hù)理中一個(gè)重要的組成部分。當(dāng)與他們交談時(shí)，耶穌幫助他們明白為何人們的需要必須得到滿足，同時(shí)他會(huì)給予他們信心。不過基督徒常練習(xí)使用第二種方式，從而為彼此騰出時(shí)間。這種方式在最重要的禮拜儀式——圣餐之中得到了運(yùn)用。在大家接受面包和酒的圣餐前，神父會(huì)請(qǐng)大家與周圍的人握手，以共享基督的平靜。這種簡(jiǎn)短的時(shí)刻事先并無征兆，同時(shí)禮拜的流程被擱置一邊，這樣人們就可以細(xì)心留意并相互問候身邊的人。有了這樣的問候，之后品嘗咖啡的時(shí)間里，大家交談起來也不會(huì)冷場(chǎng)。這樣的平靜共享及之后的咖啡聚會(huì)是教堂感化其教員的方式，它讓人們明白為他人騰點(diǎn)時(shí)間來交談的重要性。肯定有辦法還能讓人們?cè)谑ゲ蜁r(shí)刻交談，讓年老者在接受護(hù)理的時(shí)候與護(hù)理人員交談，而這樣的交談時(shí)間往往不被看重。所以，危險(xiǎn)在于，當(dāng)人們追求護(hù)理成本效益最大化時(shí)，談話時(shí)間更有可能出局，而不是被列為考慮因素。
關(guān)于高中生英語美文篇3
左手利益,右手道德
It was Bob Diamond, recently of Barclays, who defined business culture as "how people behave when no one is watching." Speaking in a lecture sponsored by the Today programme last year, he declared that business corporations like Barclays had to learn how to be better citizens. Leaving on one side the irony of all this, what is remarkable is not that he said it, but that so many other people are saying it too. Open any edition of the Harvard Business Review or look in the comment pages of the Financial Times, and there it is. "What is wrong with the culture of business and how do we put it right?" they're all asking each other.
近來，巴克萊銀行的鮑勃?戴蒙德把企業(yè)文化形容成“在無人注意時(shí)做出的舉動(dòng)”。去年，他在由“今日”節(jié)目主辦的演講中稱，像巴克萊銀行這樣的商業(yè)公司必須學(xué)會(huì)如何成為更好的公民。不去討論他說出此話有多么諷刺，讓人驚訝的不是他說了這句話，而是許多人也都這么說。翻開任一版本的《哈佛商業(yè)評(píng)論》或者瀏覽《金融時(shí)報(bào)》的評(píng)論網(wǎng)頁，這句話隨處可見?！捌髽I(yè)文化到底出了什么問題，該如何改正?”人們紛紛詢問彼此。
The Labour MP Jon Cruddas quoted with approval a theologian last year who'd said that our basic choice was between a neoliberal and a neo-Aristotelian view of the good society. Neoliberal means relying on the free market and the pursuit of self-interest as the driving force, not just in business but in life. We are familiar enough with that. But what about Aristotle, where does he come in? The memory of this ancient Greek philosopher is invoked whenever people talk about virtue and good citizenship, for it is to him primarily that we owe our notions of how we should behave when no one is watching. We should, he said, behave virtuously, and he classified virtue under four headings, the so-called cardinal virtues. They are, in whatever order you like, justice, prudence, temperance and courage. These, said Aristotle, were the personal qualities that ancient Athenians needed, in order to be good citizens of democratic Athens to make it work. The many people who are saying that the internal culture of business badly needs reform of its values to make it work, are really talking about the Aristotelian virtues, or something like them. How you behave when nobody's watching depends on qualities of character, acquired by good example and by practice.
去年，工黨議員喬恩·克魯達(dá)斯引用了他所贊成的一位神學(xué)家的言論：我們最根本是要在新自由主義的優(yōu)質(zhì)社會(huì)和新亞里斯多德主義的優(yōu)質(zhì)社會(huì)中做出選擇。新自由主義意味著依靠自由市場(chǎng)，不僅在商業(yè)中，還在生活中把追逐個(gè)人利益作為驅(qū)動(dòng)力。這已為我們所熟知。而亞里斯多德有何由來呢?每當(dāng)人們談?wù)撁赖潞蛢?yōu)秀公民素養(yǎng)時(shí)，我們就會(huì)想起這位古代希臘哲學(xué)家，因?yàn)樗铌P(guān)注的就是當(dāng)無人注意時(shí)人們?nèi)鄙僭撊绾窝孕械母拍?。他提倡為人正直，并把美德分為了四個(gè)標(biāo)題，即所謂的基本美德。它們是堅(jiān)忍 正義、審慎、節(jié)制與勇氣(排序不分先后)。亞里斯多德說這些是古代雅典人必須具備的品格，這樣才能成為一個(gè)良好的公民，使民主政體的雅典發(fā)展下去。許多人都說企業(yè)亟需改革內(nèi)在文化價(jià)值觀才能繼續(xù)運(yùn)作，他們正是在談?wù)搧喞锼苟嗟率降拿赖?，或者和它類似的東西。當(dāng)無人留意時(shí)，你的行為取決于你通過學(xué)習(xí)和實(shí)踐所獲得的品質(zhì)。
One place where these ideas are being systematically thought through, is in what is called Catholic Social Teaching. Business people are slowly becoming more aware of it, including people who do not normally look towards Rome for anything. It provides, so to speak, the theoretical basis for a ready-made architecture of virtue. And it says a business culture based on virtue would strive towards serving the common good rather than just self-interest, and would even work better. As well as Aristotle, it owes a lot to the philosopher Thomas Aquinas, who Christianised the four cardinal virtues by adding three more: faith, hope and charity. Can the bottom line of successful modern business be humanised by taking all these virtues into its culture, rather than just profit and the maximising of shareholder value? An increasing number of people seem to think it has no alternative.
天主教社會(huì)教學(xué)對(duì)這些思想進(jìn)行了系統(tǒng)性的思考。商業(yè)人士開始慢慢注意到了它，包括一些不去借鑒任何經(jīng)驗(yàn)的人。這門課程可以說提供了一個(gè)即成的道德建筑的理論基礎(chǔ)。以道德為基礎(chǔ)的企業(yè)文化會(huì)努力去為大眾謀求福祉，還不僅只是為了一已私利。這樣的企業(yè)會(huì)更加成功。不僅是亞里士多德，哲學(xué)家托馬斯·阿奎那也為這一理論做了不少貢獻(xiàn)。他把四項(xiàng)基本美德加上信、望、愛，做為____所信奉的美德。成功的現(xiàn)代企業(yè)能不再一味謀利、不斷增加股東價(jià)值，而是把這些美德全部加入自身文化，使其更加人性化嗎?越來越多的人認(rèn)為現(xiàn)代企業(yè)要想成功，它們就別無選擇。
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