超經(jīng)典英語(yǔ)美文帶翻譯欣賞
超經(jīng)典英語(yǔ)美文帶翻譯欣賞
美文,是文質(zhì)兼美的文章。引導(dǎo)學(xué)生讀好讀美,誦讀悟情積累。學(xué)生對(duì)美的體驗(yàn)和領(lǐng)悟,來自感覺的整體性,一定要從語(yǔ)言材料的氛圍中去獲得。小編精心收集了超經(jīng)典英語(yǔ)美文帶翻譯，供大家欣賞學(xué)習(xí)!
超經(jīng)典英語(yǔ)美文帶翻譯篇1
論四大自由
In the future days, which we seek to make secure,we look forward to a world founded upon four essential human freedoms.
The first is freedom of speech and expression - everywhere in the world.
The second is freedom of every person to worship God in his own way - everywhere in the world.
The third is freedom from want - which, translated into world terms, means economic understandings which will secure to every nation a healthy peace time life for its inhabitants -everywhere in the world.
The fourth is freedom from fear - which, translated into world terms, means a world wide reduction of armaments to such a point and in such a thorough fashion that no nation will be in a position to commit an actof physical aggression against any neighbor - anywhere in the world.
That is no vision of a distant millennium. It is a definite basis for a kind of world attainable in our own time and generation. That kind of world is the very antithesis of the so called new order of tyranny which the dictators seek to create with the crash of a bomb.
To that new order we oppose the greater conception - the moral order. A good society is able to face schemes of world domination and foreign revolutions alike without fear.
Since the beginning of our American history we have been engaged in change - in a perpetual peaceful revolution - a revolution which goes on steadily, quietly adjusting itself to changing conditions - without theconcentration camp or the quicklime in the ditch. The world order which we seek is the cooperation of freecountries, working together in a friendly civilized society.
This nation has placed its destiny in the hands and heads and hearts of its millions of free men and women;and its faith in freedom under the guidance of God. Freedom means the supremacy of human rights everywhere. Our support goes to those who struggle to gain those rights and keep them. Our strength is in our unityof purpose.
To that high concept there can be no end save victory.
在未來的日子里,我們將試圖尋求安寧穩(wěn)定，我們將期待在人類四項(xiàng)必不可少的自由的基礎(chǔ)之上建立一個(gè)新世界。 第一項(xiàng)自由，是在世界上的每一個(gè)地方,人人都享有言論自由。第二項(xiàng)自由，是在世界上的每一個(gè)地方,每個(gè)人都有以自己的方式信奉上帝的自由。
第三項(xiàng)自由，是在世界上的任何地方脫離貧困的自由。從全球意義上說,就是達(dá)成經(jīng)濟(jì)上的相互理解，以確保任何一個(gè)國(guó)家的居民都可以過上健康與祥和的生活。
第四項(xiàng)自由，是在世界上的任何地方遠(yuǎn)離恐懼的自由。從全球意義上說,就是進(jìn)行世界范圍內(nèi)的徹底裁軍，從而使得任何一個(gè)國(guó)家都不會(huì)向其鄰國(guó)采取武力侵略行動(dòng)。
這并非對(duì)于遙遠(yuǎn)的太平盛世的幻想。在我們這個(gè)時(shí)代，我們這一代人有能力在這個(gè)確定的基礎(chǔ)之上建立一個(gè)新世界。這樣的世界，與那些獨(dú)裁者企圖用炸彈創(chuàng)造所謂的“新秩序”暴政 截然對(duì)立。
我們用一種更加偉大的觀念來對(duì)抗那種"新秩序”——這就是道徳觀念。一個(gè)良好的社會(huì)，能夠毫不畏懼地面對(duì)主宰世界和在別國(guó)發(fā)動(dòng)叛亂的種種陰謀企圖。
自從美國(guó)有史以來，我們就一直致力子變革——致力于長(zhǎng)期不斷的和平革命,這場(chǎng)革命持續(xù)穩(wěn)定地進(jìn)行著，并沉靜地調(diào)整其自身以適應(yīng)不斷變化的形勢(shì)。我們的革命沒有集中營(yíng)，也沒有萬(wàn)人坑。我們所尋求的世界秩序，是自由國(guó)家彼此合作，是在友好文明的社會(huì)中攜手工作。
我們這個(gè)國(guó)家已經(jīng)將其命運(yùn)放在千百萬(wàn)自由的男男女女手中、頭腦中和心中，并將其自由的信念置于上帝的指引之下。自由意味著無(wú)論在何處，人權(quán)都是至高無(wú)上的。我們堅(jiān)決支持那些為爭(zhēng)取或者捍衛(wèi)人權(quán)而奮斗的人們。共同的目標(biāo)使我們堅(jiān)強(qiáng)有力。
為了實(shí)現(xiàn)這一崇高的設(shè)想,我們必定以勝利而告終。
超經(jīng)典英語(yǔ)美文帶翻譯篇2
自制
Self-control is essential to happiness and usefulness. It is the master of all the virtues,andhas its root in self-respect. Let a man yield to his impulses and passions, and from thatmoment he gives up his moral freedom.
It is the self-discipline of a man that enables him to pursue success with superior diligenceand sobriety.Many of the great characters in history illustrate this trait. In ordinary life theapplication is the same.He who would lead must first command himself. The time of test iswhen everybody is excited or angry,then the well-balanced mind comes to the front.
There is a very special demand for the cultivation of his trait at present.The young men whorush into business with no good education or drill will do poor and feverish work.Endurance is amuch better test of character than act of heroism.
A fair amount of self-examination is good. Self-knowledge is a preface to self-control. Toomuch self-inspection leads to morbidness; too little conducts to careless and hasty action.There are two things which will surely strengthen our self-control. One is attention toconscience; the other is a spirit of good will.The man who would succeed in any greatundertaking must hold all his faculties under perfect control; they must be disciplined anddrilled until they quickly and cheerfully obey the will.
超經(jīng)典英語(yǔ)美文帶翻譯篇3
全球化
What exactly does globalization mean? Concepts related to globalization includeinternationalization,“multidomestic marketing”, and “multinational or transnationalmarketing”,suggesting that the basic criterion is transactions across national boundaries. Inthe marketing and strategic management literature,globalization is conceptualized as a meansto gain competitive advantage by locating different stages of production in differentgeographic regions according to the particular region’s comparative advantages.Thisconceptualization focuses only on the economic aspects of globalization; social, cultural andpolitical factors are only considered in the context of achieving economic advantage.
Thus, being “culturally sensitive” in global markets is being able to sell one’s product withenough ingenuity to avoid possible pitfalls arising from the seller’s ignorance of localcustoms.International marketing textbooks discuss such cultural pitfalls in great detail:however,the cultural contest of globalization is always framed by the economic.
Broader conceptualizations of globalization can be found in other disciplines such as sociologyand anthropology.Waters defined globalization as “a social process in which the constraints ofgeography on social and cultural arrangements recede and in which people become increasinglyaware that they are receding.”This conceptualization with its much broader scope,allows for theexamination of a number of consequences ofglobalization, not just economic but social, culturaland political ones.
While there are a few different conceptualizations of globalization,researchers seem to be inagreement that there are at least three dimensions of globalization: economic,political andcultural.The economic aspects of globalization stem from the spread of the capitalist worldeconomy and the resulting expansion of geographical boundaries for the production andconsumption of goods and services.The need for cheap raw materials,cheap labor and newmarkets saw the expansion of the capitalist world economy from one that was primarilyEurocentric to one that encompassed the entire world.This process was achieved by variousmeans andoften involved overcoming political resistances (frequently through military means)in the new “markets”.The political aspects of globalization involved establishing control overmarkets and raw materials through either the use of direct military power or theestablishment of international institutions (through diplomacy) that control suchmarkets.The rise of the nation state is an example of the political aspect of globalization,although it is argued that advances in telecommunications and information systems and theresulting constructions of institutions that transcend territorial boundaries are making thenation state obsolete.
If the economic and political aspects of globalization involve material and power exchanges, thecultural of globalization involves the expression of symbols that represent facts, meanings,beliefs, preferences, tastes and values. In fact,these symbolic exchanges are increasinglydisplacing economic and political exchanges in the spread of global mass culture.Traditionalbarriers of language pose no problems to modern means of cultural production such as satellitetelevision and film. However, the new “global culture”,despite its manifestations throughconsumption of global products and symbols in different parts of the globe,is essentially theculture of domimant groups centered in the West.
Thus，despite its worldwide connotation,globolisation is essentially a western notioninextricably linked with economic development.It's a western world view which in economic termsdefine the world as a market that can be explioted to generate wealth.
全球化究競(jìng)意味著什么?與全球化相關(guān)的概念包括"國(guó)際化",“多國(guó)國(guó)內(nèi)營(yíng)銷”,多國(guó)或跨國(guó)營(yíng)銷”，這意味著全球化的基本標(biāo)準(zhǔn)是跨越國(guó)界的交易。在營(yíng)銷和戰(zhàn)略管理文獻(xiàn)中， 全球化的概念是，根據(jù)特定地區(qū)的比較優(yōu)勢(shì)，確立不同地區(qū)生產(chǎn)的不同階段，從而獲得競(jìng)爭(zhēng)優(yōu)勢(shì)的一種手段。這一概念只強(qiáng)調(diào)了全球化的經(jīng)濟(jì)方面，而社會(huì)、文化及政治因素只在取得經(jīng)濟(jì)優(yōu) 勢(shì)的背景下才加以考慮。因此，在全球市場(chǎng)中的“文化敏感”，就是指銷售者要盡量避免由于不了解當(dāng)?shù)仫L(fēng)俗習(xí)慣而可能遇到的陷阱，要?jiǎng)e出心裁地把自己的產(chǎn)品銷售出去。盡管國(guó)際營(yíng)銷 教科書對(duì)這類文化陷阱闡述得十分詳盡，然而全球化的文化進(jìn)程總是受經(jīng)濟(jì)的制約。
關(guān)于全球化更廣義的概念可見之于其他諸如社會(huì)學(xué)和人類學(xué)等學(xué)科中。沃特斯把全球化定義為"一種社會(huì)進(jìn)程，在此進(jìn)程中，反映在社會(huì)和文化方面在地域上的限制減少了，而且在這一進(jìn)程中人越來越認(rèn)識(shí)到這種限制正在減少。”具有更為廣闊含義的這一概念在考察全球化的后果時(shí),不僅僅包括經(jīng)濟(jì)方面的，而且包括社會(huì)、文化及政治方面的后果。
盡管全球化有不同的概念，但研究者們似乎一致認(rèn)為全球化至少有三個(gè)層面：經(jīng)濟(jì)的，政治和文化的。經(jīng)濟(jì)全球化方面起源于資本主義世界經(jīng)濟(jì)的擴(kuò)張以及由此產(chǎn)生了為擴(kuò)大產(chǎn)品和服務(wù)的生產(chǎn)及消費(fèi)而了出現(xiàn)的地理邊界的擴(kuò)張。對(duì)廉價(jià)原材料、勞動(dòng)力和新市場(chǎng)的需要，使得資本主義世界經(jīng)濟(jì)從主要以歐洲為中心進(jìn)而囊括了整個(gè)世界。這一全球化進(jìn)程是通過各種手段 來實(shí)現(xiàn)的，其中包括克服來自新“市場(chǎng)"的政治對(duì)抗(通常通過軍亊手段)。政治全球化方面包括通過直接動(dòng)用軍事力量或者 (通過外交)建立能控制這些市場(chǎng)的國(guó)際機(jī)構(gòu)，來達(dá)到對(duì)市場(chǎng)和原材料的控制。民族國(guó)家的興起就是政治全球化方面的一個(gè)例證，盡管也有人認(rèn)為，電訊及信息系統(tǒng)的進(jìn)步以及由此建立的超越領(lǐng)土邊界的機(jī)構(gòu)正在使得民族國(guó)家過時(shí)了。
如果說全球化的經(jīng)濟(jì)和政治方面涉及物質(zhì)和權(quán)力的交換，全球化的文化方面則指那些代表著亊實(shí)、意義、信仰、喜好、趣味及價(jià)值取向的一系列象征意義的表達(dá)。亊實(shí)上，在全球大眾文化的傳播中，這些象征意義的交流正日益取代經(jīng)濟(jì)和政治方面的交流。傳統(tǒng)的語(yǔ)言嫌礙對(duì)諸如衛(wèi)星電視、電影等現(xiàn)代手段的文化產(chǎn)品并不構(gòu)成任何問題。然而，新的“全球文化”，盡管它以消費(fèi)全球產(chǎn)品和在不同地區(qū)的象征意義表現(xiàn)出來，其本質(zhì)仍然是以西方為中心的大國(guó)集團(tuán)的文化。
因此,重要的是要認(rèn)識(shí)到盡管有者“世界范圍"的含義，但全球化本質(zhì)上仍然是一個(gè)和經(jīng)濟(jì)發(fā)展必然聯(lián)系在一起的西方觀念,是一種西方世界觀，這種世界觀用經(jīng)濟(jì)學(xué)術(shù)語(yǔ)，把世界定義為一個(gè)可以開發(fā)以便產(chǎn)生財(cái)富的市場(chǎng)。
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