晨讀雙語(yǔ)美文背誦
晨讀雙語(yǔ)美文背誦
優(yōu)美的文字于細(xì)微處傳達(dá)出美感，并浸潤(rùn)著人們的心靈。通過(guò)英語(yǔ)美文，不僅能夠感受語(yǔ)言之美，領(lǐng)悟語(yǔ)言之用，還能產(chǎn)生學(xué)習(xí)語(yǔ)言的興趣。度過(guò)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)?lái)晨讀雙語(yǔ)美文背誦，希望大家喜歡!
晨讀雙語(yǔ)美文：關(guān)于純樸
Simplicity is an uprightness of soul that has noreference to self; it is different from sincerity, anditis a still higher virtue. We see many people whoare sincere, without being simple; they only wish topassfor what they are, and they are unwilling toappear what they are not; they are always thinkingof themselves, measuring their words, and recallingtheir thoughts, and reviewing their actions, from thefear that they have done too much or too little. These persons are sincere, but they are simple;they are not at ease with others, and others are not at ease with them; they are not free,ingenuous, natural; we prefer people who are less correct, less perfect, and who are lessartificial. This is the decision of man, and it isthe judgment of God, who would not have usso occupied with ourselves, and thus, as it were, always arranging our features in a mirror.
To be wholly occupied with others, never to look within, is the state of blindness of those whoare entirely engrossed by what is present and addressed to their senses; this is the veryreverse of simplicity. To be absorbed in self in whatever engages us, whether we arelaboring for our fellow beings or for God-to bewise in our own eyes reserved, and full ofourselves, troubled at the least thing that disturbs our self-complacency, is the oppositeextreme. This is false wisdom, which, with all its glory, is but little less absurd than thatfolly, which pursues only pleasure. The one is intoxicated with all it sees around it; theotherwith all that it imagines it has within; but it is delirium in both. To be absorbed in thecontemplation of our own minds is really worse than to be engrossed by outward things,because it appears like wisdom and yet is not, we do not think of curing it, we pride ourselvesupon it, we prove of it, it gives us an unnatural strength, it is a sort of frenzy, we are notconscious of it, we are dying, and we think ourselves in health.
Simplicity consists in a just medium, in which we are neither too much excited, nor toocomposed. The soulis not carried away by outward things, so that it cannot make all necessaryreflections; neither does it make those continual references to self, that a jealous sense of itsown excellence multiplies to infinity.That freedom of the soul, which looks straight onward inits path, losing no time to reason upon its steps, to study them, or to contemplate those thatit has already taken, is true simplicity.
純樸是靈魂中一種正直無(wú)私在素質(zhì);它與真誠(chéng)不同，比真誠(chéng)更高尚。許多人真心誠(chéng)懇，卻不純樸。他們表里如一指望別人按他們的本來(lái)面目認(rèn)識(shí)他們，不愿意遭人誤解。他們總在想著自己，總在斟酌辭句、反省思量、審視行為;因?yàn)樗麄兾诌^(guò)頭，又是怕不足。這些人真心誠(chéng)懇，卻不純樸。他們不能和人自然相處，別人對(duì)他們也小心拘謹(jǐn)。他們不隨便、不真誠(chéng)、不自然。我們侄 寧愿同不那么正確，不那么完美，但也不那么拘謹(jǐn)?shù)娜讼嗵幨廊艘陨鲜鰷?zhǔn)則取人，上帝也以此作判斷。上帝不不愿我們用這樣多的心思于自己，好象我們要時(shí)時(shí)對(duì)鏡整理自己的容顏。
完全集中注意他人而不自省，是某些人的又是一種盲目狀態(tài);這些人全神貫注于眼前事物以及感官感受到的一切;這恰好是純樸的反面。另一種人是，不管為同類還是為上帝效力，均全然忘我地投入--自以為聰明含蓄，心中充滿自我，只要自滿的情緒受到絲毫干擾便心煩意亂，是另一種極端。這是虛假的聰明;表面上堂而皇之，實(shí)際上與純?yōu)樽非笙順返挠薮劳瑯踊?唐。上述兩種人前者昏昏然陶醉于眼前看到的，后者陶醉于自認(rèn)為內(nèi)心已占有的一切。這兩者都是虛妄的。一心中注意內(nèi)心的冥思默想確比全神貫注于外界事物更有害，因?yàn)檫@樣看來(lái)聰明，而實(shí)則不然，我們不以此為非，不想改正，反引以為榮。我們肯定這種行為，它給我們一種不自然的力量。這是一種瘋狂狀態(tài)，我們卻不自覺。我們病入膏肓卻還自以為身體強(qiáng)健。
純樸存在于適度之中，我們?cè)谄渲屑炔贿^(guò)分興奮，又不過(guò)分平靜。我們的靈魂不因過(guò)多注意外界事物而無(wú)法作必要的內(nèi)省;我們也并不時(shí)刻考慮自己，使維護(hù)自己美德的戒備心理無(wú)限膨脹。我們的靈魂要是能夠無(wú)羈無(wú)絆，直視眼前的道路，并不白白浪費(fèi)時(shí)間于權(quán)衡研究腳下的步伐，或是回顧已經(jīng)走過(guò)的道路，這才是真正的純樸。
晨讀雙語(yǔ)美文：個(gè)性的表露
A most curious and useful thing to realize is thatone never knows the impression one is creating onotherpeople. One may often guess pretty accuratelywhether it is good, bad, or indifferent — somepeople render it unnecessary for one to guess,they practically inform one — but that is not what Imean. I mean muchmore than that. I mean that onehas one's self no mental picture corresponding tothe mental picture whichone's personality leaves in the minds of one's friends. Has it everstruck you that there is a mysterious individual going around, walking the streets, calling athouses for tea, chatting, laughing, grumbling, arguing, and that all your friends know him andhave long since added him up and come to a definite conclusion about him — without sayingmore than a chance, cautious word to you; and that that person is you? Supposing that youcame into a drawing room where you were having tea, do you think you would recognizeyourself as an individuality? I think not. You would be apt to say to yourself as guests dowhen disturbed in drawing rooms by other guests: “Who's this chap? See ms rather queer. Ihope he won't be a bore.” And yourfirst telling would be slightly hostile. Why, even when youmeet yourself in an unsuspected mirror in the very clothes that you have put on that very dayand that you know by heart, you are almost always shocked by the realization that you are you.And now and then, when you have gone to the glass to arrange your hair in the full sobrietyof early morning, have you not looked on an absolute stranger, and has not that strangerpiqued your curiosity? And if it is thus with precise external details of form, colour, andmovement, what may it not be with the vague complex effect of the mental and moralindividuality?
A man honestly tries to make a good impression. What is the result? The result merely is thathis friends,in the privacy of their minds, set him down as a man who tries to make a goodimpression. If much depends on the result of a sing le interview, or a couple of interviews, aman may conceivably force another to accept an impression of himself which he would like toconvey. But if the receiver of the impression is to have time at his disposal, then the giverof the impression may just as well sit down and put his hands in his pockets, for nothing thathe can do will modify or influence in any way the impression that he will ultimately give. Thereal impress is, in the end, given unconsciously, not consciously; and further, it is receivedunconsciously, not consciously. It depends partly on both persons. And it is immutably fixedbeforehand. There can be no final deception…
一件認(rèn)識(shí)起來(lái)很奇異也很受益的事是，一個(gè)人常常不清楚別人對(duì)他的印象是什么。是好呢，是壞呢，還是不好不壞，這些倒是能夠十分準(zhǔn)確地猜測(cè)出來(lái)——有些人甚至沒有必要讓你去猜測(cè)，他們差不多就講給你聽了——但是我想要說(shuō)的不是這個(gè)。我想要說(shuō)的遠(yuǎn)不止這個(gè)。我想要說(shuō)的是，一個(gè)人頭腦中對(duì)自己的印象和他本人在他朋友們頭腦中的印象，往往很不一致。你曾經(jīng)想到這樣的事嗎?——世上有那么一個(gè)詭異的人，到處跑來(lái)跑去，上街訪友，又說(shuō)又笑，口出怨言，大發(fā)議論，他的朋友都對(duì)他很熟悉，對(duì)他早已知根知底，對(duì)他的看法早有定論——但除了偶爾且謹(jǐn)慎的只言片語(yǔ)外，平時(shí)卻很少對(duì)你透露。而那個(gè)人就是你自己。比如，你走進(jìn)一家客廳去喝茶，你敢說(shuō)你便能認(rèn)得這個(gè)人就是你自己?jiǎn)?我看不一定。很可能，你也會(huì)像客廳里的客人那樣，當(dāng)你難以忍受其他客人的騷擾時(shí)心里就盤算說(shuō)：“這是哪個(gè)家伙，真是怪異。但愿他少討人嫌。”你的第一個(gè)反應(yīng)就是略帶敵意。甚至就連你突然在一面鏡子前面遇到了你自己，穿的衣服也正是你心里記得很清楚的那天的服裝，怎么樣，你還是會(huì)因?yàn)檎J(rèn)出了你是你這件事而感到吃驚。還有當(dāng)你有時(shí)到鏡子前去整理頭發(fā)時(shí)，盡管是在最清醒的大清早時(shí)刻，你不是也好像瞥見一個(gè)完全陌生的人嗎?而且這陌生人還讓你頗為好奇呢。如果說(shuō)連形式顏色動(dòng)作這類外觀準(zhǔn)確的細(xì)節(jié)都是這樣，那么對(duì)于像心智和道德這種不易把握的復(fù)雜效果又將怎樣呢?
有人真心實(shí)意地去努力留下一個(gè)好印象。但結(jié)果怎樣呢，不過(guò)是被他的朋友們?cè)趦?nèi)心深處認(rèn)為他是一個(gè)刻意給人留下好印象的人。如果一切只憑著單獨(dú)會(huì)一次面或見幾次面，——這個(gè)人倒很能迫使另一個(gè)人接受他本人希望造成的某種印象。但是如果接受印象的人有足夠的時(shí)間來(lái)自由支配，那么印象的給予者就干脆束手靜坐了，因?yàn)樗乃姓袛?shù)都絲毫改變不了或影響不了他最終所造成的印象。真正的印象是在結(jié)尾，是無(wú)意而不是刻意造成的。同時(shí)，它也是無(wú)意而不是刻意接受的。它的形成要靠雙方，而且是事先就已經(jīng)確定的，最終的欺騙是不可能的……
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