英語美文帶翻譯
英語美文帶翻譯
英語美文用簡單溫暖的文字、真實動人的情感傳達(dá)語言之美,讓讀者在閱讀之后,感同身受,觸動心靈。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。度過一段美好的時光，即感悟生活，觸動心靈。下面是學(xué)習(xí)啦小編為大家?guī)碛⒄Z美文帶翻譯，希望大家喜歡!
英語美文帶翻譯：專屬空間
If you have ever gone through a toll booth, you know that your relationship to the person in the booth is not the most intimate you’ll ever have. It is one of life’s frequent non-encounters: You hand over some money; you might get change; you drive off. I have been through every one of the 17 toll booths on the Oakland-San Francisco Bay Bridge on thousands of occasions, and never had an exchange worth remembering with anybody.
Late one morning in 1984, headed for lunch in San Francisco, I drove toward one of the booths. I heard loud music. It sounded like a party, or a Michael Jackson concert. I looked around. No other cars with their windows open. No sound trucks. I looked at the toll booth. Inside it, the man was dancing.
“What are you doing?” I asked.
“I’m having a party,” he said.
“What about the rest of these people?” I looked over at other booths; nothing moving there.
“They’re not invited.”
I had a dozen other questions for him, but somebody in a big hurry to get somewhere started punching his horn behind me and I drove off. But I made a note to myself: Find this guy again. There’s something in his eye that says there’s magic in his toll booth.
Months later I did find him again, still with the loud music, still having a party.
Again I asked, “What are you doing?”
He said, “I remember you from the last time. I’m still dancing. I’m having the same party.”
I said, “Look. What about the rest of the people”
He said. “Stop. What do those look like to you?” He pointed down the row of toll booths.
“They look like tool booths.”
“Nooooo imagination!’
I said, “Okay, I give up. What do they look like to you?”
He said, “Vertical coffins.”
“What are you talking about?”
“I can prove it. At 8:30 every morning, live people get in. Then they die for eight hours. At 4:30, like Lazarus from the dead, they reemerge and go home. For eight hours, brain is on hold, dead on the job. Going through the motions.”
I was amazed. This guy had developed a philosophy, a mythology about his job. I could not help asking the next question: “Why is it different for you? You’re having a good time.”
He looked at me. “I knew you were going to ask that, “ he said. “I’m going to be a dancer someday.” He pointed to the administration building. “My bosses are in there, and they’re paying for my training.”
Sixteen people dead on the job, and the seventeenth, in precisely the same situation, figures out a way to live. That man was having a party where you and I would probably not last three days. The boredom! He and I did have lunch later, and he said, “I don’t understand why anybody would think my job is boring. I have a corner office, glass on all sides. I can see the Golden Gate, San Francisco, the Berkeley hills; half the Western world vacations here and I just stroll in every day and practice dancing.”
如果你仔細(xì)觀察一個收費亭，你就會知道你與亭子里的這個人關(guān)系不是最親密的，這是生命中常常出現(xiàn)的非偶遇者。你遞給他一些錢，或許他還要找你些零錢，然后你開車走了。我仔細(xì)觀察過17家收費亭，并在奧克蘭-舊金山海灣大橋千百次路過，卻沒有一次找錢值得我記起某個人。
1984年的一個上午，很晚了，我驅(qū)車去舊金山吃午飯，開到一個收費亭旁邊，我聽到很響的音樂聲。聽起來好像在開舞會，或是邁克爾杰克遜的音樂會。我朝四周看了看。別的汽車沒有打開窗戶的，也沒有宣傳車。我朝收費亭里望去，有個人在里邊跳舞。
“你在干嗎?”我問。
“我在開舞會呢，”他說。
“那其他人呢?”我看了看其他的亭子，沒什么動靜。
“我沒邀請他們。”
我還有十幾個問題要問他，但我后面的人急著要去某地，開始按喇叭，我只好開走了。但我在心里告訴自己：還要再找這個人。他眼里有某種東西，告訴我在他的收費亭里一種魔力。
幾個月后我又見到了他，音樂仍然很響，舞會還在舉行。
我再次問他：“你在做什么呢?”
他說：“我記得你上次問過了。我還在跳舞，還在舉行同樣的舞會。”
我說：“瞧，其他人呢?”
“打住。”他說，“你看那些東西像什么呢?”他指著那排收費亭。
“看來就像收費亭啊。”
“真是沒有想象力!”
我說;“那好，我放棄。你看它們像什么呢?”
他說：“直立的棺材。”
“你在說些什么呀?”
“我可以證實。每早八點半，活的人進去。然后他們死亡八個小時。下午四點半，就像死人中的拉撒路，他們復(fù)活回到家中。整整八個小時，頭腦思維中斷，他們只是呆板地工作，重復(fù)著相同的動作。”
我感到非常驚異。這個小伙子發(fā)展了一種哲學(xué)，創(chuàng)造了一個有關(guān)工作的神話。我禁不住又問了一個問題：“為什么你不一樣?你過得很快樂。”
他看了看我：“我就知道你會問這個，”他接著說，“總有一天我會成為一個舞蹈家。”我指向行政機關(guān)大樓：“我的老板都在那里，他們花錢為我培訓(xùn)。”
十六個人呆板地做著工作，而第十七個，幾乎處于同樣的情況，卻找到另外一種生活方式。那個人在舉辦的舞會，你我恐怕連三天都堅持不了。無聊!他和我后來確實一起吃過午飯，他說：“我不理解為何每個人都認(rèn)為我的工作很枯燥。我有一個街角辦公室，四周都是玻璃。我可以看見金門海峽、舊金山和伯克利山，半個西方世界都在這兒度假，每天我只是漫步到這里，練習(xí)跳舞。”
英語美文帶翻譯：幸福不是追求到的
It is a commonplace among moralists that you cannot get happiness by pursuing it. This is only true if you pursue it unwisely. Gamblers at Monte Carlo are pursuing money， and most of them lose it instead， but there are other ways of pursuing money， which often succeed. So it is with happiness. If you pursue it by means of drink， you are forgetting the hang-over. Epicurus pursued it by living only in congenial society and eating only dry bread， supplemented by a little cheese on feast days. His method proved successful in his case， but he was a valetudinarian， and most people would need something more vigorous. For most people， the pursuit of happiness， unless supplemented in various ways， is too abstract and theoretical to be adequate as a personal rule of life. But I think that whatever personal rule of life you may choose it should not， except in rare and heroic cases， be incompatible with happiness.
There are a great many people who have all the material conditions of happiness， i.e. health and a sufficient income， and who， nevertheless， are profoundly unhappy. In such cases it would seem as if the fault must lie with a wrong theory as to how to live. In one sense， we may say that any theory as to how to live is wrong. We imagine ourselves more different from the animals than we are. Animals live on impulse， and are happy as long as external conditions are favorable. If you have a cat it will enjoy life if it has food and warmth and opportunities for an occasional night on the tiles. Your needs are more complex than those of your cat， but they still have their basis in instinct. In civilized societies， especially in English-speaking societies， this is too apt to be forgotten. People propose to themselves some one paramount objective， and restrain all impulses that do not minister to it. A businessman may be so anxious to grow rich that to this end he sacrifices health and private affections. When at last he has become rich， no pleasure remains to him except harrying other people by exhortations to imitate his noble example. Many rich ladies， although nature has not endowed them with any spontaneous pleasure in literature or art， decide to be thought cultured， and spend boring hours learning the right thing to say about fashionable new books that are written to give delight， not to afford opportunities for dusty snobbism.
If you look around at the men and women whom you can call happy， you will see that they all have certain things in common. The most important of these things is an activity which at most gradually builds up something that you are glad to see coming into existence. Women who take an instinctive pleasure in their children can get this kind of satisfaction out of bringing up a family. Artists and authors and men of science get happiness in this way if their own work seems good to them. But there are many humbler forms of the same kind of pleasure. Many men who spend their working life in the city devote their weekends to voluntary and unremunerated toil in their gardens， and when the spring comes， they experience all the joys of having created beauty.
The whole subject of happiness has， in my opinion， been treated too solemnly. It had been thought that man cannot be happy without a theory of life or a religion. Perhaps those who have been rendered unhappy by a bad theory may need a better theory to help them to recovery， just as you may need a tonic when you have been ill. But when things are normal a man should be healthy without a tonic and happy without a theory. It is the simple things that really matter. If a man delights in his wife and children， has success in work， and finds pleasure in the alternation of day and night， spring and autumn， he will be happy whatever his philosophy may be. If， on the other hand， he finds his wife fateful， his children's noise unendurable， and the office a nightmare; if in the daytime he longs for night， and at night sighs for the light of day， then what he needs is not a new philosophy but a new regimen----a different diet， or more exercise， or what not.
Man is an animal， and his happiness depends on his physiology more than he likes to think. This is a humble conclusion， but I cannot make myself disbelieve it. Unhappy businessmen， I am convinced， would increase their happiness more by walking six miles every day than by any conceivable change of philosophy.
道德家們常說：幸?？孔非笫堑貌坏降摹Ｖ挥杏貌幻髦堑姆绞饺プ非蟛攀沁@樣。蒙特卡洛城的賭徒們追求金錢，但多數(shù)人卻把錢輸?shù)袅?，而另外一些追求金錢的辦法卻常常成功。追求幸福也是一樣。如果你通過暢飲來追求幸福，那你就忘記了酒醉后的不適。埃畢丘魯斯追求幸福的辦法是只和志趣相投的人一起生活，只吃不涂黃油的面包，節(jié)日才加一點奶酪。他的辦法對他來說是成功的，但他是個體弱多病的人，而多數(shù)人需要的是精力充沛。就多數(shù)人來說，除非你有別的補充辦法，這樣追求快樂就過于抽象和脫離實際，不宜作為個人的生活準(zhǔn)則。不過，我覺得無論你選擇什么樣的生活準(zhǔn)則，除了那些罕見的和英雄人物的例子外，都應(yīng)該是和幸福相容的。
很多人擁有獲得幸福的全部物質(zhì)條件，即健康的身體和豐足的收入，可是他們非常不快樂。就這種情況來說，似乎問題處在生活理論的錯誤上。從某種意義上講，我們可以說任何關(guān)于生活的理論都是不正確的。我們和動物的區(qū)別并沒有我們想象的那么大。動物是憑沖動生活的，只要客觀條件有利，它們就會快樂。如果你有一只貓，它只要有東西吃，感到暖和，偶爾晚上得到機會去尋歡，它就會很快活。你的需要比你的貓要復(fù)雜一些，但還是以本能為基礎(chǔ)的。在文明社會中，特別是在講英語的社會中，這一點很容易被忘卻。人們給自己定下一個最高的目標(biāo)，對一切不利于實現(xiàn)這一目標(biāo)的沖動都加以克制。生意人可能因為切望發(fā)財以致不惜犧牲健康和愛情。等他終于發(fā)了財，他除了苦苦勸人效法他的好榜樣而攪得別人心煩外，并沒有得到快樂。很多有錢的貴婦人，盡管自然并未賦予她們?nèi)魏涡蕾p文學(xué)或藝術(shù)的興趣，卻決意要使別人認(rèn)為她們是有教養(yǎng)的，于是他們花費很多煩人的時間學(xué)習(xí)怎樣談?wù)撃切┝餍械男聲＿@些書寫出來是要給人以樂趣的，而不是要給人以附庸風(fēng)雅的機會的。
只要你觀察一下周圍那些你可稱之為幸福的男男女女，就會看出他們都有某些共同之處。在這些共同之處中有一點是最重要的：那就是活動本身，它在大多數(shù)情況下本身就很有趣，而且可逐漸的使你的愿望得以實現(xiàn)。生性喜愛孩子的婦女，能夠從撫養(yǎng)子女中得到這種滿足。藝術(shù)家、作家和科學(xué)家如果對自己的工作感到滿意，也能以同樣的方式得到快樂。不過，還有很多是較低層次的快樂。許多在城里工作的人到了周末自愿地在自家的庭院里做無償?shù)膭趧樱禾靵頃r，他們就可盡情享受自己創(chuàng)造的美景帶來的快樂。
在我看來，整個關(guān)于快樂的話題一向都被太嚴(yán)肅的對待過了。過去一直有這樣的看法：如果沒有一種生活的理論或者宗教信仰，人是不可能幸福的。也許那些由于理論不好才導(dǎo)致不快樂的人需要一種較好的理論幫助他們重新快活起來，就像你生過病需要吃補藥一樣。但是，正常情況下，一個人不吃補藥也應(yīng)當(dāng)是健康的;沒有理論也應(yīng)當(dāng)是幸福的。真正有關(guān)系的是一些簡單的事情。如果一個男人喜愛他的妻子兒女，事業(yè)有成，而且無論白天黑夜，春去秋來，總是感到高興，那么不管他的理論如何，都會是快樂的。反之，如果他討厭自己的妻子，受不了孩子們的吵鬧，而且害怕上班;如果他白天盼望夜晚，而到了晚上又巴望著天明，那么，他所需要的就不是一種新的理論，而是一種新的生活——改變飲食習(xí)慣，多鍛煉身體等等。
人是動物，他的幸福更多的時候取決于其生理狀況而非思想狀況。這是一個很庸俗的結(jié)論，然而我無法使自己懷疑它。我確信，不幸福的商人與其找到新的理論來使自己幸福，還不如每天步行六英里更見效。
以上就是學(xué)習(xí)啦小編為大家?guī)淼挠⒄Z美文帶翻譯，希望大家喜歡!
英語美文帶翻譯相關(guān)文章：