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MPA MBA 研究生英语教程 课后翻译练习

MPA MBA 研究生英语教程 课后翻译练习
MPA MBA 研究生英语教程 课后翻译练习

第一课课后翻译

1.

事业成功的人具有他们看世界的方式,这种方式使得高层管理人员感到他们能出色地完成任何事,使得与他们共事的所有人都充满了热情和获胜的精神。他们的成功不仅取决于努力和天分,而且取决于态度。

2.

我宣布:“我想成为金星上的第一名女性。父亲看着我,然后开始认真地制订行动计划。他说:首先,我不得不学习物理和天文学。我知道接着他幻想着我进入工业学校学习。他从不嘲笑我“此刻的梦想”。他似乎只是假定,让我假定我能做好下决心去做的事。

3.

令人满意的家庭(社会生活)能让你扛住艰辛的一周所承受的压力,给予你一种思考方法。另外,在工作以外担任重要角色减轻了寄希望于一件事情上所带来的焦虑。社团或者慈善活动也能使你在工作之外感到充满力量并且很有价值。

第二课

V. Difficult sentences

1.Vicky’s reaction is an extreme example of a common phenomenon. L7

维基的反应是一个常见的现象中的极端的例子。

Meaning: people having such feelings (when rejected) is very common, but in

Vicky’s case her response was especially serious and unusual.

人有这样的感觉(当拒绝)是很常见的,但在维基的情况特别严重,她的反应是不寻常的。

2.Our society places so much emphasis on…any failure is bad.(L7-8)。

我们的社会如此推崇“成功”,以至于我们认为凡失败都是坏事。有时候我们并没有看到貌似失败的事情可能从长远看来被证明为有利的。

3. People are generally prone to…”Two-valued orientation.”(L14-15)

Meaning:People generally tend to look at things as having only two values, or two sides: anything that is not good must be bad, and that is not true must be false —this two valued logic is called “the two-valued orientation”by Hayakawa.

人们大多受到语言学家S·I·早川所谓的“双值定向”的影响。

4. Indeed, the words failure and success cannot be reasonably applied to a complex , living, changing human being. L19-20

Meaning: it is certainly unfair just to label someone a failure or a successe,

for a human being is a complex, living creature that keeps changing.

事实上,失败与成功这个词不能合理应用描述复杂、鲜活、变化中的人。

5. They never branch out…grade average.(L41-42)

Meaning: they always stick to what they know and never try anything new or

interesting because they don’t want to endanger their GPA.

他们从不扩大兴趣范围,涉足诱人的新领域,因为他们不想拿自己的平均积分点去冒险。Resist the natural impulse to blame someone else. 要抵制责怪别人的本能冲动,

Meaning: Do not be tempted by the instinctive desire to blame your failure on someone else.

6. Success, which encourages…as failure.(L84-85)

Meaning: success…. does not teach you to perform as well as failure does.

成功鼓励人们重复过去的行为,因而远不及失败这个老师来得好。

7. You can learn from a…in a second.(L85-86)

你可以从一次极糟的晚会中学会如何举办一次成功的晚会,从第一次不当的选房中学到下次选房时要注意些什么。

Even a failure that seems total can prompt fresh thinking, a change of direction.(L86-87) Meaning: even what happens appears a complete failure can inspire meaningful new ideas or a positive change in one’s course of action.

即使一次看似彻底的失败也能激发新的思路,引起方向的改变。

8. Though we may envy…by courage in defeat.(L107-108)

Meaning: though we may admire the confidence that people gain from their success, most of us are impressed by the courage that people show when they fail.

虽然我们也许会羡慕随着成功而来的自信,但我们大多数人都敬佩面对失败时的勇气。

9. There is what might be called…moving bravely on.(L110-112)

有一种失败可以称作崇高的失败---即胸怀大志,竭尽全力,而在这被证明不够时,仍勇往直前这样一种独特的英雄主义。

10. As R.W.Emerson said: “…he is bound”(L112-117)

正如拉尔夫·沃尔多·爱默生所说的:“一个人的成功是由多次失败组成的,因为他每天都在进行试验、冒险,他跌倒的次数越多,前进的速度也越快……我听说在骑术中从没有摔过的骑手不是一个好骑手,一个人要被摔下马背后才会成为好骑手;那样他才不再因怕坠马而老是提心吊胆,才会任意纵马驰骋。”

课后Translation

1、成功鼓励人们重复过去的行为,因而远不及失败这个老师来得好。你可以从一次极糟的晚会中学会如何举办一次成功的晚会,从第一次不当的选房中学到下次选房时要注意些什么。即使一次看似彻底的失败也能激发新的思路,引起方向的改变。

化失败为成功

维基是个漂亮,有天分,聪明的姑娘,上大学的时候就被选为“最有可能成功的人士”。她毕业后在一个大公司找到了一个很有前景的工作。工作了两年没有得到提升,结果被解雇了。她完全精神崩溃了。“这太可怕了,”她后来告诉我,“一切都一帆风顺,我还从来没尝过被拒绝的滋味。我感觉自己是个失败者。”她的反应是一个普通现象的极端例子。

我们的社会如此推崇成功以至与我们认为任何失败都是坏事。有时我们认识不到看似失败的东西也许从长远来看大有裨益。比如,当维基能够冷静的思考为什么她会被解雇时,她意识到她只是并不适合从事老是与人打交道的工作而已。在文字编辑这一新的工作岗位上,她独挡一面,心情愉快,又一次‘成功’了。

一般来说,人们都有语言学家S.H. 早川所谓的“双值定向”的影响。我们都说要看问题的两个方面,就像任何问题都只有两面似的。我们假定一个人要么是成功人士要么是失败者,而事实上成功和失败都有无数多的量度。就像早川指出的那样,‘我失败过三次’和‘我是一个失败者’就有天壤之别。事实上,成功与失败这两个词并不能用来合理的描述一个复杂的,活生生的,不断变化的人。它们只能描述某一特殊时间,某一特殊地点的情况。

显然,没有哪个人能够样样精通。事实上,在某个方面成功常常会妨碍另一方面的成功。

一位有名的政治家有次告诉我说他的事业几乎毁了他的婚姻。“我没有时间顾及家人,”他解释到,“我经常外出旅行。即使在家里也难得与妻子儿女见面。我拥有了权力,金钱和声望——但是,作为丈夫和父亲,我却是个失败者。”

某些成功有时候确实具有毁灭性。过早的成功具有特别严重的危害。我记得在我小时候有个女孩,她高超的溜冰技术表明她是个‘奥运人才’。当我们其余的人在玩耍,骑自行车,读书甚至闲逛时,这个女孩却在滑冰——每天放学后以及整个周末都在滑。她的照片经常出现在报纸上,我们都嫉妒她这种令人羡慕的生活。数年后,谈起早年的辉煌成就她却不无心酸。“除了溜冰,我从来没有为做别的事情做好准备,”她说,“我17岁时达到了顶峰——自那以后,一直在走下坡路。”

来之太易的成功也具有破坏性。因一篇匆匆写成的论文而获奖的孩子,一个凭借运气侥幸在第一份工作中即出人头地的成年人都可能会在真正的挑战出现时面临失望。

以牺牲某种经历的整体质量为代价得来的成功也是有害的。成功的学生有时候光沉迷于成绩而永远享受不到学校生活的乐趣。他们从不扩大兴趣范围涉足诱人的新领域,因为他们不想拿自己的平均积分点去冒险。

(漏了一段)

为什么这么多人如此害怕失败?只不过是没人告诉我们如何失败从而使失败成为一种成长的经验。我们忘记了失败是人类状态的一部分,忘记了“每个人都有失败的权利。”

大多数父母不是竭力避免失败就是竭力不让孩子知道他们已经失败。一种方式是降低标准。孩子们匆匆做成的桌子,即使是制作粗燥而且摇摇晃晃,做母亲的也称之为“棒极了!”。另一种方式是把过错推给别人。如果约翰数学不及格,那准是老师不公平或者太蠢。

种种失败预防机制的问题在于使孩子对现实世界的生活毫无准备。年轻人需要认识到没有人能样样都是最好的,没有人能始终获胜——即使你没获胜,你也有可能享受到比赛的乐趣。如果一个孩子没有被邀请参加一个生日聚会,没有列入光荣榜,或没有进棒球队,他的感觉当然不爽。但是,父母不应该马上颁发安慰奖或者说,“没关系”,因为这实在是有关系的。应该让年轻人去经历失望——然后再帮助他们去克服它。

失败从来都不是愉快事。无论成年人还是孩子,失败时都会伤心。但是一旦你学会利用它,它就会对你的生活起到积极的作用。第一步是要问:“为什么我会失败?”要抵制责怪比尔的本能冲动。问自己错在哪里了,如何能够改正。如果别人能帮你,那就不要羞于询问。

在我还是个青少年时,我没能得到我期望得到的一份工作,我就打电话问面试官落选的原因。“他们告诉我,”因为你迟到了10分钟。浪费别人时间的雇员我们可要不起。“这番解释让我消除了疑虑(我遭到拒绝并不是我这个人不行),并且使我受益匪浅。从那以后我再也没有为任何事迟到过。

成功鼓励人们重复过去的行为,因而远不如失败这个老师来的好。你可以从一次极其糟糕的晚会中学会如何举办一次成功的晚会,从第一次选房不当中学会下次选房时要注意什么。即使一次看似彻底的失败也能激发新的思路,引起方向的改变。

我的一个朋友,在学了12年代芭蕾舞后却没有成功地成为一个舞蹈家。一位芭蕾舞大师拒绝了她,这位大师说,“你一辈子也成不了舞蹈家。你没有舞蹈家的身材。这种情况下,利用失败的方式就是勇敢的做出判断,问自己,“我还剩下些什么?我能干些别的吗?”我的朋友收起来舞鞋,转入了舞蹈治疗,一个她不仅能够胜任而且对别人也有帮助的领域。

尽管我们会嫉妒那些伴随着成功而来的自信,但我们大多数人还是敬佩面对失败的勇气。这就是所谓的崇高的失败——即胸怀大志,竭尽全力,而在这被证明不够时,扔勇往直前的一种特别的英雄主义。

正如拉尔夫-沃尔多-爱默生所说,“一个人的成功是由多次失败组成,因为他每天都在

进行试验,冒险,而跌倒的次数越多,前进的速度越快….我听说在骑术中——一个人要被摔下马后才能成为一个好骑手;那样在才不再怕坠马尔老是提心吊胆,才会任意纵马驰骋。”

第三课写三封感谢信亚利克斯·黑利

1 It was 1943, during World War II, and I was a young U. S. coastguardsman. My ship, the USS Murzim, had been under way for several days. Most of her holds contained thousands of cartons of canned or dried foods. The other holds were loaded with five-hundred-pound bombs packed delicately in padded racks. Our destination was a big base on the island of Tulagi in the South Pacific.

那是在二战期间的1943年,我是个年轻的美国海岸警卫队队员。我们的船,美国军舰军市一号已出海多日。多数船舱装着成千上万箱罐装或风干的食品。其余的船舱装着不少五百磅重的炸弹,都小心翼翼地放在垫过的架子上。我们的目的地是南太平洋图拉吉岛上一个规模很大的基地。

2 I was one of the Murzim's several cooks and, quite the same as for folk ashore, this Thanksgiving morning had seen us busily preparing a traditional dinner featuring roast turkey.

我是军市一号上的一个厨师,跟岸上的人一样,那个感恩节的上午,我们忙着在准备一道以烤火鸡为主的传统菜肴。

3 Well, as any cook knows, it's a lot of hard work to cook and serve a big meal, and clean up and put everything away. But finally, around sundown, we finished at last.

当厨师的都知道,要烹制一顿大餐,摆上桌,再刷洗、收拾干净,是件辛苦的事。不过,等到太阳快下山时,我们总算全都收拾停当了。

4 I decided first to go out on the Murzim's afterdeck for a breath of open air. I made my way out there, breathing in great, deep draughts while walking slowly about, still wearing my white cook's hat.

我想先去后甲板透透气。我信步走去,一边深深呼吸着空气,一边慢慢地踱着步,头上仍戴着那顶白色的厨师帽。

5 I got to thinking about Thanksgiving, of the Pilgrims, Indians, wild turkeys, pumpkins, corn on the cob, and the rest.

我开始思索起感恩节这个节日来,想着清教徒前辈移民、印第安人、野火鸡、南瓜、玉米棒等等。

6 Yet my mind seemed to be in quest of something else -- some way that I could personally apply to the close of Thanksgiving. It must have taken me a half hour to sense that maybe some key to an answer could result from reversing the word "Thanksgiving" -- at least that suggested a verbal direction, "Giving thanks."

可我脑子里似乎还在搜索着别的事什么――某种我能够赋予这一节日以个人意义的方

式。大概过了半个小时左右我才意识到,问题的关键也许在于把Thanksgiving这个字前后颠倒一下――那样一来至少文字好懂了:Giving thanks。

7 Giving thanks -- as in praying, thanking God, I thought. Yes, of course. Certainly.

表达谢意――就如在祈祷时感谢上帝那样,我暗想。对啊,是这样,当然是这样。

8 Yet my mind continued turning the idea over.

可我脑子里仍一直盘桓着这事。

9 After a while, like a dawn's brightening, a further answer did come -- that there were people to thank, people who had done so much for me that I could never possibly repay them. The embarrassing truth was I'd always just accepted what they'd done, taken all of it for granted. Not one time had I ever bothered to express to any of them so much as a simple, sincere "Thank you."

过了片刻,如同晨曦初现,一个更清晰的念头终于涌现脑际――要感谢他人,那些赐我以诸多恩惠,我根本无以回报的人们。令我深感不安的实际情形是,我向来对他们所做的一切受之泰然,认为是理所应当。我一次也没想过要对他们中的任何一位真心诚意地说一句简单的谢谢。

10 At least seven people had been particularly and lastingly helpful to me. I realized, swallowing hard, that about half of them had since died -- so they were forever beyond any possible expression of gratitude from me. The more I thought about it, the more ashamed I became. Then I pictured the three who were still alive and, within minutes, I was down in my cabin.

至少有七个人对我有过不同寻常、影响深远的帮助。令人难过的是,我意识到,他们中有一半已经过世了――因此他们永远也无法接受我的谢意了。我越想越感到羞愧。最后我想到了仍健在的三位,几分钟后,我就回到了自己的舱房。

11 Sitting at a table with writing paper and memories of things each had done, I tried composing genuine statements of heartfelt appreciation and gratitude to my dad, Simon A. Haley, a professor at the old Agricultural Mechanical Normal College in Pine Bluff, Arkansas; to my grandma, Cynthia Palmer, back in our little hometown of Henning, Tennessee; and to the Rev. Lonual Nelson, my grammar school principal, retired and living in Ripley, six miles north of Henning.

我坐在摊着信纸的桌旁,回想着他们各自对我所做的一切,试图用真挚的文字表达我对他们的由衷的感激之情:父亲西蒙·A·黑利,阿肯色州派因布拉夫那所古老的农业机械师范学院的教授;住在田纳西州小镇亨宁老家的外祖母辛西娅·帕尔默;以及我的文法学校校长,退休后住在亨宁以北6英里处的里普利的洛纽尔·纳尔逊牧师。

13 The texts of my letters began something like, "Here, this Thanksgiving at sea, I find my thoughts upon how much you have done for me, but I have never stopped and said to you how much I feel the need to thank you -- " And briefly I recalled for each of them specific acts performed on my behalf.

我的信是这样开头的:“出海在外度过的这个感恩节,令我回想起您为我做了那么多事,

但我从来没有对您说过自己是多么想感谢您――”我简短回忆了各位为我所做的具体事例。

14 For instance, something uppermost about my father was how he had impressed upon me from boyhood to love books and reading. In fact, this graduated into a family habit of after-dinner quizzes at the table about books read most recently and new words learned. My love of books never diminished and later led me toward writing books myself. So many times I have felt a sadness when exposed to modern children so immersed in the electronic media that they have little or no awareness of the marvelous world to be discovered in books.

例如,我父亲的最不同寻常之处在于,从我童年时代起,他就让我深深意识到要热爱书籍、热爱阅读。事实上,这一爱好渐渐变成一种家庭习惯,晚饭后大家围在餐桌旁互相考查近日所读的书以及新学的单词。我对书籍的热爱从未减弱,日后还引导我自己撰文著书。多少次,当我看到如今的孩子们如此沉迷于电子媒体时,我不由深感悲哀,他们很少,或者根本不了解书中所能发现的神奇世界。

15 I reminded the Reverend Nelson how each morning he would open our little

country town's grammar school with a prayer over his assembled students. I told

him that whatever positive things I had done since had been influenced at least

in part by his morning school prayers.

我跟纳尔逊牧师提及他如何每天清晨和集合在一起的学生做祷告,以此开始乡村小学的一天。我告诉他,我后来所做的任何有意义的事,都至少部分地是受了他那些学校晨祷影响。

16 In the letter to my grandmother, I reminded her of a dozen ways she used

to teach me how to tell the truth, to share, and to be forgiving and considerate

of others. I thanked her for the years of eating her good cooking, the equal of

which I had not found since. Finally, I thanked her simply for having sprinkled

my life with stardust.

在给外祖母的信中,我谈到了她用了种种方式教我讲真话,教我与人分享,教我宽恕、体谅他人。我感谢她多年来让我吃到她烧的美味菜肴,离开她后我从来没吃过那么可口的菜肴。最后,我感谢她,因为她在我的生命中撒下美妙的遐想。

17 Before I slept, my three letters went into our ship's office mail sack. They got mailed when we reached Tulagi Island.

睡觉前,我的这三封信都送进了船上的邮袋。我们抵达图拉吉岛后都寄了出去。

18 We unloaded cargo, reloaded with something else, then again we put to sea in the routine familiar to us, and as the days became weeks, my little personal experience receded. Sometimes, when we were at sea, a mail ship would rendezvous and bring us mail from home, which, of course, we accorded topmost priority.

我们卸了货,又装了其它物品,随后我们按熟悉的常规,再次出海。

一天又一天,一星期又一星期,我个人的经历渐渐淡忘。我们在海上航行时,有时会与邮船会合,邮船会带给我们家信,当然这是我们视为最紧要的事情。

19 Every time the ship's loudspeaker rasped, "Attention! Mail call!" two hundred-odd shipmates came pounding up on deck and clustered about the two seamen, standing by those

precious bulging gray sacks. They were alternately pulling out fistfuls of letters and barking successive names of sailors who were, in turn, shouting back "Here! Here!" amid the pushing.

每当船上的喇叭响起:“大伙听好!邮件点名!”200名左右的水兵就会冲上甲板,围聚在那两个站在宝贵的鼓鼓囊囊的灰色邮袋旁的水手周围。两人轮流取出一把信,大声念收信水手的名字,叫到的人从人群当中挤出,一边应道:“来了,来了!”

20 One "mail call" brought me responses from Grandma, Dad, and the Reverend Nelson -- and my reading of their letters left me not only astonished but more humbled than before.

一次“邮件点名”带给我外祖母,爸爸,以及纳尔逊牧师的回信――我读了信,既震惊又深感卑微。

21 Rather than saying they would forgive that I hadn't previously thanked them, instead, for Pete's sake, they were thanking me -- for having remembered, for having considered they had done anything so exceptional.

他们没有说他们原谅我以前不曾感谢他们,相反,他们向我致谢,天哪,就因为我记得,就因为我认为他们做了不同寻常的事。

22 Always the college professor, my dad had carefully avoided anything he considered too sentimental, so I knew how moved he was to write me that, after having helped educate many young people, he now felt that his best results included his own son.

身为大学教授的爸爸向来特别留意不使用任何过于感情化的文字,因此,当他对我写道,在教了许许多多的年轻人之后,他认为自己最优秀的学生当中也包括自己的儿子时,我知道他是多么地感动。

23 The Reverend Nelson wrote that his decades as a "simple, old-fashioned principal" had ended with schools undergoing such swift changes that he had retired in self-doubt. "I heard more of what I had done wrong than what I did right," he said, adding that my letter had brought him welcome reassurance that his career had been appreciated.

纳尔逊牧师写道,他那平凡的传统校长的岁月随着学校里发生的如此迅猛的变化而结束,他怀着自我怀疑的心态退了休。“说我做得不对的远远多于说我做得对的,”

他写道,接着说我的信给他带来了振奋人心的信心:自己的校长生涯还是有其价值的。

24 A glance at Grandma's familiar handwriting brought back in a flash memories of standing alongside her white rocking chair, watching her "settin' down" some letter to relatives. Character by character, Grandma would slowly accomplish one word, then the next, so that a finished page would consume hours. I wept over the page representing my Grandma's recent hours invested in expressing her loving gratefulness to me -- whom she used to diaper!

一看到外祖母那熟悉的笔迹,我顿时回想起往日站在她的白色摇椅旁看她给亲戚写信的情景。外祖母一个字母一个字母地慢慢拼出一个词,接着是下一个词,因此写满一页要花上几个小时。捧着外祖母最近花费不少工夫对我表达了充满慈爱的谢意,我禁不住流泪――从前是她给我换尿布的呀。

25 Much later, retired from the Coast Guard and trying to make a living as a writer, I never forgot how those three "thank you" letters gave me an insight into how most human beings go about longing in secret for more of their fellows to express appreciation for their efforts.

许多年后,我从海岸警卫队退役,试着靠写作为生,我一直不曾忘记那三封“感谢”信是如何使我认识到,大凡人都暗自期望着有更多的人对自己的努力表达谢意。

29 Now, approaching another Thanksgiving, I have asked myself what will I wish for all who are reading this, for our nation, indeed for our whole world -- since, quoting a good and wise friend of mine, "In the end we are mightily and merely people, each with similar needs." First, I wish for us, of course, the simple common sense to achieve world peace, that being paramount for the very survival of our kind.

现在,感恩节又将来临,我自问,对此文的读者,对我们的祖国,事实上对全世界,我有什么祝愿,因为,用一位善良而且又有智慧的朋友的话来说,“我们究其实都是十分相像的凡人,有着相似的需求。”当然,我首先祝愿大家记住这一简单的常识:实现世界和平,这对我们自身的存亡至关重要。

30 And there is something else I wish -- so strongly that I have had this line printed across the bottom of all my stationery: "Find the good -- and praise it."

此外我还有别的祝愿――这一祝愿是如此强烈,我将这句话印在我所有的信笺底部:“发现并褒扬各种美好的事物。”

第四课

How to Avoid Foolish Opinions(如何避免愚

To avoid the various foolish opinions to which mankind is prone, no superhuman genius is required. If the matter is one that can be settled by observation,make the observation yourself. Many matters, however, are less easily brought to the test of experience. If, like most of mankind, you have passionate convictions on many such matters,there are ways in which you can make yourself aware of your own bias. If an opinion contrary to your own makes you angry, that

is a sign that you are subconsciously aware of having no good reason for thinking as you do. If someone maintains that two and two are five, or that Iceland is on the equator, you feel pity rather than anger, unless you know so little of arithmetic or geography that his opinion shakes your own contrary conviction. The most savage controversies are those about matters as to which there is no goodevidence either way. Persecution is used in theology, not in arithmetic, because in theology there is only opinion. So wheneveryou find yourself getting angry about a difference of opinion, be on your guard; you will probably find, on examination, that your belief is going beyond what the evidence warrants.

A good way of ridding yourself of certain kinds of dogmatism is to become aware of opinions held in social circles different from your own. If the people and the newspaper seem mad, perverse, and wicked, remind yourself that you seem so to them. In this opinion both parties may be right, but they cannot both be wrong. This reflection should generate a certain caution.

For those who have enough psychological imagination, it is a good plan to imagine an argument with a person having a different bias. This has one advantage, and only one, as compared with actual conversation with opponents; this one advantage is that the method is not subject to the same limitations of time and space.

如何避免愚蠢的观点

人类要避免容易产生的各种愚蠢的观点,并不需要超人的天才。假如是一个通过观察就可以解决的问题,那你就亲自去观察一下。然而许多问题通过经验并不容易验证。倘若你跟大多数人一样,对于许多诸如此类的问题坚信不移,以下几种方式可以让你意识到你自己的偏见。如果一个跟你相反的观点让你生气的话,那就表明在潜意识里你明白你那么想并没有充足的理由。有人若是坚持认为二加二等于五或冰岛位于赤道,你会感到怜悯而非愤怒:除非你对算术或地理几乎一无所知,他的观点因此动摇了你相反的信念。最蛮不讲理的论争是双方就某些问题争辩不休,可是都拿不出令人信服的证据。神学中有迫害,算术则没有,这是因为神学只有观点。因此,无论何时,当你发现自己因为与他人观点不同而恼怒时,你就得留神了;一经检验,你很可能发现你的信念并没有足够的证据。

使自己摆脱某些教条观念的好办法之一是了解自己生活圈子以外人们所持的观点。你要是觉得有些人、某一份报纸狂热,有悖常理,而且邪恶,这时你就得提醒自己,在他们眼里你没有什么两样。这么想双方都可能是对的,却不可能都是错的。进行这样的反思,应该能使人保持一定的警觉。

译文:如何避免蠢见

要避免各种人们易持的愚蠢观点并不需要过人的天赋。如果这一问题是可以通过观察加以澄清的,那就观察好了。不过有很多问题用经验来检验会比较困难。即使你像大多数人那样,在此类事情上执迷不悟,还是有方法让你意识到自己的偏见。如果与你相左的观点激怒了你,这恰恰说明了你已经下意识地知道自己还没法给自己的想法以合适的理由。如果有人坚称二加二等于五,或者冰岛在赤道上,你更多的是感到同情而非愤怒,除非你对算术或地理几无所知,以致他的观点动摇了你的立场。最要命的分歧是,双方都无法给自己的观点提出合理的证据。迫害往往发生在神学领域,而非算术上,因为在神学中只能持一种立场。所以不管发现自己对不同的意见有多么气恼,一定要保持警惕。你很有可能会发现,经过检验,你的信念并无足够的依据。

避免沾染教条习气的一个好方法是,经常留意社会圈中各种与自己所想不同的观点。小时候,我曾在离故乡很远的法国、德国、意大利和美国等地生活过。我发现这对于消弥特定的偏见很有帮助。如果你无法远行的话,你可以去找那些与你观点相左的人,阅读不是自己所在党派的报纸。如果这些人和报纸看上去是疯狂、荒谬和邪恶的,要提醒自己他们可能也会如此看你。

对那些想像力丰富的人,想象着跟观点不同的人交锋是挺好的方式。与实际的正面交锋相比,这种方式有一个——可以说是惟一的——好处:它无需受时间与空间的限制。我有时确实通过这种想象式的对话而改变了原初的观点,可惜用得并不多。通过认识到假想论敌观点可能存有的合理性,我经常发现自己已变得越来越不教条和武断。

要特别警惕那些自我炫耀的观点。无论男人还是女人,十之八九会对自己性别的优越性深信不疑。这两方面都有大量的证据。如果你是男的,你会认为大多数的诗人和科学家都是男性;而如果你是女的,你会反驳说大多数的罪犯是男的。这个问题本来就讲不清楚,但由于双方各自自尊心的作祟,问题的复杂性被遮蔽了。不管是来自哪个地方,我们都会被灌输这样一种观点:我们的民族是最优秀的。鉴于每个民族皆有其固有的优点和不足,我们总试

图通过调整价值标准来扬长避短。理智的人会承认这类问题并没有毋庸置疑的准确答案。但以人类自身的立场来解决自负要远为不同,因为我们无法就此问题与非人类的观点进行论辩,而后者会提醒我们人类不过是宇宙边缘中的一颗小行星生命演化中的一段小插曲,而且宇宙中的其它地方或许存在着比我们更为高级的生命亦未可知,就像我们之于水母那样。

第六课Japanese Style in Decision-making

To talk about problem-sloving or decision-making within a national environment means examining many complex cultural forces. It means trying to measure the impact of these forces on contemporary life, and also coming to grips with changes now taking place.It also means using dangerous comparisons—and the need to translate certain fundamental concepts which resist translation and comparisons. For example, the concept of vocational or professional identity differs markedly between the United States and Japan.In the West, the emphasis is on what a man, or woman does for a living. Here in the U.S., if you ask children what their fathers do, they will say “My daddy drives a truck”or “My daddy is a stock broker”or “My daddy is an engineer.”But in Japan, the child will tell you “My daddy works for Mitsubishi”or “My daddy works for Nomura Securities”or for “Hitachi.”But you will have no idea whether the father is president of Hitachi or a chauffeur at Hitachi.In Japan , the most important thing is what organization you work for . This becomes very significant when you try to analyze the direction-taking or decision-making process. At the least, it explains the greater job stability in Japan, in contrast to the great job mobility in America.While e differ in many ways, such differences are neither superior nor inferior to each other. A particular pattern of management behavior develops from a complexity of unique cultural factors—and will only work within a given culture.Let me try to describe three or four characteristics of the Japanese environment

that in some way affect decision-making or direction-taking and problem-solving. These characteristics are interrelated.First , in any approach to a problem and in any negotiations in Japan, there is the “you to you”approach, as distinguished from the Western “I to you”approach.The difference is this: in “I to you,”both sides present their arguments forthrightly from their own point of view—they state what they want and what they expect to get. Thus, a confrontation situation is set up, and Westerners are very adroit in dealing with this.

The “you to you”approach practiced in Japan is based on each side—automatically

and often unconsciously—trying to understand the other person’s point of view, and for the purpose of all the discussion actually declaring this understanding. Thus, the direction of the meeting is a mutual attempt at minimizing confrontation and achieving harmony.A second characteristic is based on “consensus opinion”and “bottom-up direction.”In Japan great consideration is given to and reliance placed on the thoughts and opinions of everyone at all levels. This is true of corporate enterprises and government agencies.To understand this, it is important to realize that Japan is a very densely populated homogeneous country. Moreover, the people are aware and are articulate. Literacy is almost 100 percent. Problems are shared. In Japan there is a

drive for the group—whether it is family, company, or Government —to act as a unit. Tremendous weight is given to the achievement of solidarity and unanimity. Unilateral decision-making or direction-taking is generally avoided, or where it does occur for very practical urgent reasons, it usually happens along with a sounding out of all concerned.This brings us to the second part of this characteristic. When I use the term “bottom-up,”I am referring to a style of management—perhaps what you would call keeping your finger on the pulse of the public, or the labor force, or other audiences.The difference is that in Japan we record the pulse and it has real meaning, and it influences the direction finally taken at the top regarding a specific important issue. In other words, Western style decision-making proceeds predominantly from top management and often does not consult middle management or the worker while in Japan, direction can be formulated at the lowest levels, travel upward through an organization and have an impact on the eventual decision. This is “bottom up.”There is also a characteristic style of communications in Japan that is different from the Western way.The Japanese business person works to achieve harmony, even if the deal falls through, and will spend whatever time is necessary to determine a “you to you”approach, communicating personal views only indirectly and with great sensitivity。This places time in a different perspective. In Japan the Western deadline approach is secondary to a thorough job. Japanese are thorough in their meetings as well as their production. Thus Americans are often exasperated by the seemingly endless sequences of meetings in many Japanese businesses.But where the American is pressing for a specific decision, the Japanese is trying to formulate a rather broad direction.On the other hand, once agreement is established, it is the Japanese who sometimes wonder at the leisurely pace of execution of Westerners. The Japanese are eager for execution and Westerners, perhaps, like to take the time for in-depth planning. Now, while Japan’s industry and technology are highly developed, they have not replaced the fundamental force of human energy and motivation. By that I mean that the Japanese take great pride in doing a job well and getting it done no matter how much time is required.There is a dedication and sense of responsibility which have not been replaced

by the machine age. Perhaps we are not so sophisticated yet. In my field—finance and securities—I am often asked by Westerns how Nomura Securities has managed to escape the paper logjam that American brokerage firms have faced. We, too, have had that problem.

The Tokyo Stock Exchange often has a turnover of between 200 and 300 million shares a day. This volume is many times more than that of the New York Stock Exchange. How can we possibly handle this load?

First, we have very advanced computerization. Second, and most important, the personnel responsible for processing all these transactions stay and stay till all hours until the job is done. And their families understand that this is something that they must do, for the survival and progress of the company and for their own mutual security as well.

Perhaps in 20 years—or sooner—they will be more Westernized and insist on going home at five o’clock. But today, still, most insist on staying until the job is done. There is concern for quality. This willingness to pitch in is an important aspect of Japanese problem-solving, and you find it at every level.Some years ago, the Matsushita Company was having a very bad time. Among the many measures taken, Mr. Matsushita, the founder and then chairman, became the manager of the sales department.

Also, when we at Nomura converted to computers about five years ago, the new system eliminated the jobs of 700 bookkeepers and accountants who were using abacuses. We got rid of

the abacuses but we did not get rid of people. We converted our bookkeepers and accountants to securities sales people and some of these today are our leading sales people.

Where there is willingness and intelligence, there is a place within the company to try and to succeed. In Japan, a person’s capabilities are not forced into an inflexible specialty. And we feel the company owes a worker something for loyalty and commitment.

日本人的决策风格

谈论国际环境中问题解决或决策就意味着要审查许多复杂的文化因素。这意味着试着去衡量这些文化因素对当代生活的影响,而且要应对正在发生的一些变化。

讨论国际环境中的问题解决或制定决策还意味着使用危险的比较——需要去诠释难以解释和对比的基本概念。

例如,职业身份在美国和日本之间有着显著的差异。

在西方重视男人或女人以什么为生计。在美国,如果你问孩子他们的父亲做什么工作,他们会说:“我爸爸驾驶卡车”或者“我爸爸是股票经纪人”或者“我爸爸是一个工程师。”

但在日本,孩子会告诉你:“我爸爸为三菱公司工作”或者“我爸爸为大和证券工作”或者“为日立公司工作”。但是你弄不清这位父亲是日立公司的总裁还是司机。

在日本,最重要的事是你为哪个组织工作。当你要分析方向选定或决策制定时这变得很有意义。至少这解释了为什么与美国的工作巨大的流动性相比,日本具有工作的强大稳定性。

我们在许多方面存在差异,这些差异彼此之间没有高级或低劣之分。一种特殊的管理行为模式,发展于特有的文化因素,且仅在一定的文化中起作用。

我试着描述三到四个日本环境的特征,这种环境特征以某种方式影响决策或者方向选择和问题解决。这些特征是相互关联的。

首先,在日本任何一种解决问题的方法以及在任何协商中,采用的是“你与你”的方式,不同于西方的“我对你”的方式。

差异在于:在“我对你”方式中,双方从他们自己的观点角度直接陈述他们的观点,他们陈述他们想要的和期待得到的。因此,一种对立的形势产生了,而且西方人善于处理对立的情形。

在日本采用的“你对你”方式基于双方——主动的并且常常是无意识的——试图理解对方的观点,所有讨论的目的实际上都表明了这种理解。因此,见面的目的双方试图实现冲突最小化并实现和谐。

第二个特征基于“集体的观点”和“自下而上的观点”。在日本充分考虑并依靠各个阶层人的想法和观点,无论公司、企业、政府机构都是如此。

要理解这个,关键要意识到日本是一个人口稠密的同质性程度很高的国家。此外,人们很有意识、文化程度高。识字率几乎是百分之百。有问题大家共同分担。在日本,对于一个团体,无论家庭、公司还是政府都有言行一致,步调一致的强烈愿望。

极其重视团结和一致性的实现。避免单边做出决定(决策),当因为紧急情况的确需要单方面决策时,经常是试图了解相关所有人的想法、看法后做出。

这给我们带来这一特征的第二部分。当我用“从下到上”的术语时,我指的是一种管理风格——也许你会称之为公众、劳动者或其他观众把脉。

不同的是在日本我们的确记录下了大众的观点,而且这有实际意义,它影响上层就某一具体重要问题的决策。换句话说,西方决策风格主要由高级主管开始,通常不寻求中层管理者意见,而在日本决策通常在一个组织内自下而上,最终对一个组织的决策产生影响。这就是“自下而上”。

在日本的交流风格特征上也有与西方不同的方式。

日本商人力求和谐,即使真的失败,花再多的时间也是必要的,只要能达成一个“你对你”方式的决议,他们小心奕奕的、间接的传达个人的观点。

这把时间置于不同的角度。在日本,西方的截止期限对于一项彻底的工作来说是次要的。日本人在会议上与他们在决策做出上一样彻底。因此美国人常常为许多日本商务中的似乎无止境的连续的会议而恼火。

但是,当在美国人迫切做一个具体的决策时,日本人努力于制定一个较为宽泛的方向。

另一方面,一旦协议被制定,日本人有时候会惊讶于西方人执行中的松散的节奏。日本人渴望执行而西方人也许把时间花在深入的研究计划上。

现在,当日本的产业和科技已高度发展,他们并不取代人的干劲和动力。我的意思是日本人为把工作做好而感到自豪,不论这项工作要花多长时间。

我们有一种不能被机器时代取代的奉献和责任感。也许我们的技术并不够先进。

在我的领域——金融和证券——西方人常问我大和证券是怎么成功的摆脱美国经纪业所面临的僵局的。我们其实也有过那个问题。

日本股票交易经常每天有200万到300万之间的营业额。这个数量是美国股票交易量的许多倍。我们怎么可能处理好这种重负的?

第一,我们有先进的计算机化。第二也是最重要的是处理完所有这些交易一直呆到工作完成才离开的员工责任心。而且他们的家庭理解这是他们必须做的,为了公司的生存和发展,也为了他们相互的安全。

也许二十年后或者更短的时候他们将变得更西化,坚持要五点钟回家。但是今天大多数人仍然坚持呆到工作完成才走。他们关心质量。

这种愿意全心投入的精神是日本问题解决的一个重要方面,你会发现在每一个级别都如此。

一些年以前,三菱公司经历了一段艰难的时光。在他们采取的多种措施中有一种是,公司的创立者当时的松下公司总裁成为了销售部经理。

我们大和证券大约五年前向计算化转换时也是这样,新的系统削减了700个用算盘工作的记帐和会计岗位。我们取消了算盘但没有解雇人。我们将记帐员和会计转变为证券销售人员,这些人员的一些人是今天的主要销售人员。

只要有意愿,发挥才智,公司中总有尝试并获得成功的机会,在日本,一个人的能力并不限定在某一个固定在一成不变的专业上,我们觉得公司对雇员的忠诚和奉献心存感激。

大学英语三课后习题翻译及答案

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Unit One 旅行通用语 1 数十年来,法兰西语言研究院一直捍卫着法语的尊严。几年前,由于法国人对英语词汇的入侵非常敏感,该机构颁布了净化法语的法律,其内容甚至涉及专业术语。就拿波音747 (Boeing747)来说吧,现在法国人必须用法语词gros-porteur;表示出租的leasing也变成了credit-bail。此类例子不胜枚举,触及生活的方方面面。法国总统希拉克很可能会继续加大力度,直至连英特网internet和字节流(信息组)byte stream之类的词也找到相应的法语新词。哎,真不知未来的法语会变成什么样。 2 不幸的是(或许并非不幸),英语没有受到如此的保护。在美国,随处可见严重偏离英国标准英语的美式英语。“honour”普遍被写成“honor”,“night”也变成了“nite”。许多词意广为人知的英式英语单词被赋予新的解释,交流也变得有些困难。比如说,汽车的行李箱“boot”变成了“trunk”(一个在英国指代树干的单词);引擎盖“bonnet”变成了“hood”(英式英语中的风帽);老式婴儿尿布“nappy”变成了“diaper”(英式英语中的菱格花纹织物);婴儿小外套“matineejacket”也变成了“vest”(英国的内衣汗衫)。显而易见,两国英语曾同出一源,而如今却将两国彼此隔离。当然了,按美国人的观点,是英国人的语言表达出了问题。 3 实际使用中,甚至还有更糟的英语呢!只要你在外国旅游并注意一下菜单、海报、旅店、甚至当地日常生活中的英语,就可以证明过去的标准用语在这些地方已变得不伦不类,让我详例如下: 4 旅行作家波洛?菲利浦曾不惜笔墨地渲染自己的几番经历,我觉得该有更多的读者了解一下。他提及某份荷兰的灯泡目录,上面对用户承诺有“a speedy execution’——快速处死(毫无疑问,想表达的应是“送货及时”)。此外,东柏林的一个衣帽间告示要求客人“please hang yourself here”——请在这儿吊死自己(本想说的是“将衣帽挂在这儿”)。只希望没人会真的从字面上去理解。 5 我还可以补充一些多年周游世界时的亲身经历。例如,奥斯坦德的一家精品店正在宣扬其货品立意新颖,却用了“revolting new ideas”,即“令人作呕的立意”。孟买的几家糕饼屋也鼓吹自己是“No.1 loafers”,目口头号游手好闲者,可是其本意是要宣称自己的糕饼全市第一。 6 我并不知道基督教影响如此之广,直到我在香港看到一位牙医的宣传:“我们由最新的循道宗信徒拔牙”,这儿的“Methodists”(循道宗信徒)显然应改为“methods”,即“方法”。 7 恐怕没人能确定这些误用实际上是体现了英语的普及还是仅仅反映了局限于地方的习惯用法。但可以确定的是,海法医学会绝对应该阻止其会员挂这样的铜招牌:“妇女及其它疾病的专家”。 8 看来旅店对多语种告示颇为青睐,希望它们会有利于人们更好地使用现代化设施。没有它们,旅店就会显得沉闷而缺乏效率。然而,在布鲁塞尔的一家旅店中,这条电梯告示只会令毫无防范的房客更愿意爬楼梯:“使用电梯时,请按要去楼层的按钮。若更多人进入电梯,请分别按各自要去楼层的按钮。电梯会按楼层的字母顺序,依次送客。没复位的按钮显示着接收到的要去楼层的指令”。伊斯坦布尔的一则旅店告示则没这么复杂:“想要客房服务时,请开门喊叫‘客房服务’”。至少那儿的客人不用对付也许经常失灵的电子设备。 9 在土耳其,人们对于“直言不讳”的喜爱在一个已远近闻名的安卡拉导游册中得到了充分体现。导游册这样招揽顾客:“来我们餐馆吧,你会在欧洲救护车中享用中东风味美食”(显然这儿的救护车“ambulance”应为氛围“ambience”)。而另一家瑞士餐馆的菜单也同样吸引人:“我们的葡萄酒绝人他念”。(“our wines leave nothing to hope for'’一语双关,可本意显然是“我们的葡萄酒美味绝伦”)。 10在东欧,奥匈帝国时期的老牌大旅馆从未放弃过礼节。一则旅馆房间告示上写着“诚邀尊贵的客人在12点到14点之间占客房女服务员的便宜”(take advantage of t he chambermaids)。然而,这可能造成意外的交通阻塞。最近的一次莫斯科画展也未必能让偶尔光顾者欣然前往,根据其告示,“画展将展出俄罗斯艺术家的300幅作品,他们中的大部分人在过去十年中已被处死了”。 11 曼谷一家洗衣房的广告词邀请来访的顾客“留下你的衣服,尽情享受吧!”就像是鼓励人们在这座远东娱乐首府干些出格之事。

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