優(yōu)美的文字于細(xì)微處傳達(dá)出美感，并浸潤著人們的心靈。通過英語美文,不僅能夠感受語言之美,領(lǐng)悟語言之用，還能產(chǎn)生學(xué)習(xí)語言的興趣。度過一段美好的時(shí)光，即感悟生活，觸動(dòng)心靈。下面是學(xué)習(xí)啦小編為大家?guī)砭x雙語美文賞析，希望大家喜歡!

　　精選雙語美文：生命在時(shí)間的土壤里成長

　　What I believe, what I value most, is transitoriness.

　　短暫是我的信仰，也是我認(rèn)為最重要的東西。

　　But is not transitoriness - the perishableness of life - something very sad? No! It is the very soul of existence. It imparts value, dignity, interest to life. Transitoriness creates time - and "time is the essence." Potentially at least, time is the supreme, most useful gift.

　　然而短暫，如生命的消逝，不是非常哀傷的事情嗎?不!它正是生命存在的精髓。它賦予了生命價(jià)值、尊嚴(yán)和情趣。短暫創(chuàng)造了時(shí)間——而“時(shí)間正是其本質(zhì)”。至少，時(shí)間是至高的，是最有用的禮物。

　　Time is related to - yes, identical with - everything creative and active, every process toward a higher goal.

　　時(shí)間與所有富有創(chuàng)造力和活力的事物，及每一個(gè)達(dá)到更高目標(biāo)的進(jìn)步息息相關(guān)——是的，它甚至等同于這一切。

　　Without transitoriness, without beginning or end, birth or death, there is no time, either. Timelessness - in the sense of time never ending, never beginning - is a stagnant nothing. It is absolutely uninteresting.

　　沒有短暫，沒有開始與結(jié)束、生與死，時(shí)間也就不復(fù)存在。永恒是毫無意義的停滯，它意味著時(shí)間永遠(yuǎn)沒有結(jié)束，也永遠(yuǎn)沒有開始，絕對令人乏味。

　　Life is possessed by tremendous tenacity. Even so its presence remains conditional, and as it had a beginning, so it will have an end. I believe that life, just for this reason, is exceedingly enhanced in value, in charm.

　　生命頑強(qiáng)無比。即便如此，它的存在也依賴于一定的條件，正如它有始亦有終。也因如此，我堅(jiān)信，生命的價(jià)值與魅力將會(huì)不斷地增長。

　　One of the most important characteristics distinguishing man from all other forms of nature is his knowledge of transitoriness, of beginning and end, and therefore of the gift of time.

　　人同自然界其他事物之間最重要的區(qū)別之一就是，人懂得短暫、始與終，所以也了解時(shí)間是一種恩賜。

　　In man transitory life attains its peak of animation, of soul power, so to speak. This does not mean alone would have a soul. Soul quality pervades all beings. But man's soul is most awake in his knowledge of the interchangeability of the term "existence" and "transitoriness".

　　可以這么說，在人身上，短暫的生命達(dá)到了其活力與精神力量的巔峰。這并不是說只有人擁有靈魂。萬物皆有靈性。但是對于“存在”與“短暫”的可互換性，只有人的大腦才能最清楚地意識到。

　　To man time is given like a piece of land, as it were, entrusted to him for faithful tilling; a space in which to strive incessantly, achieve self-realization, more onward and upward. Yes, with the aid of time, man becomes capable of wresting the immortal from the mortal.

　　對于人類來說，時(shí)間就如賜予的一片土地，等待他去辛勤耕種;是一個(gè)讓他不斷奮斗進(jìn)取，實(shí)現(xiàn)自我價(jià)值，不斷前進(jìn)向上的空間。是的，在時(shí)間的幫助下，人可以從有限的生命中獲得永恒。

　　Deep down, I believe - and deem such belief natural to every human soul - that in the university prime significance must be attributed to this earth of ours. Deep down I believe that creation of the universe out of nothingness and of life out of inorganic state ultimately aimed at the creation of man. I believe that man is meant as a great experiment whose possible failure of man's own guilt would be paramount to the failure of creation itself.

　　在內(nèi)心深處，我相信宇宙中最為重要的當(dāng)屬我們的地球，并認(rèn)為這樣的信念存在于每一個(gè)人的心中。從內(nèi)心深處，我相信混沌中宇宙的創(chuàng)造，無機(jī)中生命的萌芽，最終都是為了創(chuàng)造人類。我相信人類本身便是一項(xiàng)偉大的實(shí)驗(yàn)，它可能會(huì)因人類自身的罪惡而失敗，但這也成為創(chuàng)造本身最主要的失敗。

　　Whether this belief be true or not, man would be well advised if he behaved as though it were.

　　無論這個(gè)信仰是否真實(shí)，人類如果能依此行事，將會(huì)獲得更為有益的忠告。

　　精選雙語美文：重新把握命運(yùn)

　　Children used to play a game of pointing at someone, suddenly saying, “What are you?” Some people answered by saying, “I am a human being,” or by nationality, or by religion.

　　過去，孩子們通常會(huì)玩這樣的游戲——突然指著一個(gè)人說：“你是干什么的?”有些人會(huì)回答：“我是一個(gè)人。”或回答是哪國人，或是哪個(gè)宗教的信徒。

　　When this question was put to me by a new generation of children, I answered, “an anthropologist.”

　　當(dāng)新一代的孩子這樣問我時(shí)，我答道：“我是一個(gè)人類學(xué)家。”

　　Anthropology is the study of whole ways of life, to which one must be completely committed, all the time. So that when I speak of what I believe as a person, I cannot separate this from what I believe as an anthropologist.

　　人類學(xué)是對人類所有生活方式的研究，需要一個(gè)人將全部的精力與時(shí)間都投入其中。所以，在談?wù)撔叛鰰r(shí)，我無法將自己作為一個(gè)人的信仰與作為一個(gè)人類學(xué)家的信仰區(qū)分開來。

　　I believe that to understand human beings it is necessary to think of them as part of the whole living world. Our essential humanity depends not only on the complex biological structure which has been developed through the ages from very simple beginnings, but also upon the great social inventions which have been made by human beings, perpetuated by human beings, and in turn give human beings their stature as builders, thinkers, statesmen, artists, seers, and prophets.

　　我相信，把人類看作整個(gè)世界的一部分，對了解人類是十分必要的。除了經(jīng)歷漫長歲月，由最初簡單的生命形式發(fā)展成為的復(fù)雜生物結(jié)構(gòu)，決定人性本質(zhì)的因素還有人類社會(huì)的眾多偉大發(fā)明。人類創(chuàng)造并一直使用著它們，而反過來它們也將諸如建筑師、思想家、政治家、藝術(shù)家、觀察家、預(yù)言家等身份賦予了人類。

　　I believe that each of these great inventions—language, the family, the use of tools, government, science, art, and philosophy—has the quality of so combining the potentialities of every human temperament, that each can be learned and perpetuated by any group of human beings, regardless of race, and regardless of the type of civilization within which their progenitors lived; so that a newborn infant from the most primitive tribe in New Guinea is as intrinsically capable of graduation from Harvard, or writing a sonnet, or inventing a new form of radar as an infant born on Beacon Hill.

　　我堅(jiān)信，這樣的特性存在于每一項(xiàng)偉大的發(fā)明之中，比如語言、家庭、工具的使用、政府、科學(xué)、藝術(shù)和哲學(xué)，將每個(gè)人性格中的潛能巧妙地結(jié)合起來。無論任何種族、任何文明的后裔，任何一個(gè)人類群體都能學(xué)習(xí)并將它發(fā)揚(yáng)光大。所以，一個(gè)新幾內(nèi)亞島最原始部落的新生嬰兒完全有能力從哈佛大學(xué)畢業(yè)，寫出一首十四行詩或發(fā)明一種新型的雷達(dá)，就像出生在比肯山的孩子那樣。

　　But I believe, also, that once a child has been reared in New Guinea or Boston or Leningrad or Tibet, he embodies the culture within which he is reared, and differs from those who are reared elsewhere so deeply, that only by understanding these differences can we reach an awareness which will give us a new control over our human destiny.

　　但我也相信，在新幾內(nèi)亞島、波士頓、列寧格勒或是西藏長大的孩子，必定具備不同于他人的、屬于自己國家的文化特性。這些文化特性對他們有著深遠(yuǎn)的影響，因此要想真正了解如何重新把握人類的命運(yùn)，必須首先理解這些差異。

　　I believe that human nature is neither intrinsically good nor intrinsically evil, but individuals are born with different combinations of innate potentialities, and that it will depend upon how they are reared—to trust and love and experiment and create, or to fear and hate and conform—what kind of human beings they can become.

　　我相信，人性本無善惡之分，每個(gè)人生來都是先天潛能的不同組合，而決定人性善惡的是他們所接受的教育——是教育他們?nèi)バ湃巍邸⒃囼?yàn)和創(chuàng)造，還是教育他們?nèi)タ謶?、仇恨和順?mdash;—他們的人格也由此決定。

　　I believe that we have not even begun to tap human potentialities, and that by continuing humble but persistent study of human behavior, we can learn consciously to create civilizations within which an increasing proportion of human beings will realize more of what they have it in them to be.

　　我認(rèn)為，人類的潛能甚至還不曾開始發(fā)揮，我相信只要以謙恭的態(tài)度堅(jiān)持不懈地研究人類行為，讓越來越多的人發(fā)現(xiàn)自身更多的潛能，我們就能自覺地學(xué)會(huì)創(chuàng)造文明。

　　I believe that human life is given meaning through the relationship which the individual’s conscious goals have to the civilization, period, and country within which one lives.

　　我相信，人的生命之所以有意義，正是由于其個(gè)人樹立的目標(biāo)與他所處的文明、時(shí)代和國家之間有著密切的聯(lián)系。

　　At times, the task may be to fence a wilderness, to bridge a river, or rear sons to perpetuate a young colony. Today, it means taking upon ourselves the task of creating one world in such a way that we both keep the future safe and leave the future free.

　　也許有時(shí)，我們的任務(wù)會(huì)是為一片荒地修起圍墻，為一條河架橋，或養(yǎng)育后代讓年輕的群體延續(xù)下去。如今，為了安寧而自由的未來生活，這就意味著我們必須承擔(dān)起責(zé)任，去創(chuàng)造一個(gè)全新的世界。