Unit 4 When we abuse animals, we debase ourselves
人类虐待动物就是在贬损自己
Moving a cow by chaining it to a tractor and dragging it by its leg says a lot about how we perceive and value animals. When the Humane Society video that showed this and other brutal slaughterhouse treatment made the rounds on the Internet a few weeks ago, it caused public shock and led to a federal investigation. But there's a deeper lesson that all of us – whether or not we eat meat – need to take to heart: we degrade ourselves when we degrade animals.
将一头牛锁在一辆拖拉机上然后拖动很好地表明了我们对动物的看法和感受。
当人道协会的这个展现了这样场面等其它屠宰场里残忍对待的录像片在数周前网上散布后它引起了公众的震惊，导致联邦政府开展调查。
但是对我们所有人来说这还是一个更为深刻的教训--不论我们是否吃肉--应该铭刻在心中：在贬低动物的同时我们在贬低自己。
Much as bullies demoralize themselves when they dominate or ride roughshod over those who are meek, vulnerable, or defenseless, it should be obvious that human beings are the ones demoralized by the commission of inhumane acts.
正如那些欺负者们当控制那些温顺、脆弱或没有抵抗力的人们或骑在他们头上是在将自己的道德败坏一样去进行那些残忍的虐待动物的活动中人类的道德也被这种非人道的行为所败坏。
Over the years, many have been caught up in the debate over what is, or is not, man's obligation to animals. But the debate is transcended by the growing realization that neither our civilization nor our planet will survive unless human beings grow richer in moral qualities like mercy, kindness, compassion, and temperance.
长期以来让许多人纠缠不清的是到底哪些是哪些不是人类对动物的义务。
不过人们越来越认识到除非人类在怜悯、善良、同情和节制上提高否则我们的文明或地球都将不复存在。
这个观点已经超略了前面的争论。
Yet in order to establish a platform for speaking out against cruel and painful laboratory experiments and slaughtering techniques, animal rights advocates are often asked to prove that animals have a moral sense and can feel physical and emotional pain.
然而为了建立一个疾呼反对残忍和痛苦的试验及屠宰方式的平台，动物权利提倡者往往被要求证明动物有道德感；能感到身体或感情的痛苦。
But even if animals could be proved amoral and immune to pain, human beings would have no basis for even careless treatment of them. Most of us were taught as children to take good care of inanimate objects, even though they feel no pain and have no moral sense. We are taught to treat fine books with virtual reverence. We are taught that it is actually a crime to vandalize buildings, cars, and other inanimate objects.
可是即便证明了动物属于超道德范畴且它们不会感到痛苦人类也提不出对动物漠不关心对待动物的根据。
多数人在小时候就被教导要照顾好无生命的物体--即便它们感受不到痛苦、没有道德感。
我们被教导用崇敬态度对待好书；我们被教导破坏建筑、汽车等其它没有生命的物体是犯罪。
But even setting aside the degradation brought upon the humans who commit acts of cruelty, research has consistently revealed evidence of the morality and sentience of the nonhuman world. By now documentaries abound in which we can see earth's creatures disciplining members of their own species for "crimes" within their communities. Conversely we've also seen them care for each other, as well as for members of other species, in the most intelligent, unselfish, courageous, and tender ways.
但是即便将残忍行会给人们带来的贬低抛在一边不谈，过去的研究一致显示在非人类世界存在有道德及感觉性的证据。
到目前为止大量纪录片中我们能看到地球的生物在自己种族内部会对“犯下罪行”的成员进行管制。
相反我们也看到它们会彼此照顾对方、照顾别的种族成员。
所采取的方式是最智慧、无私、有勇气和体贴地。
This evidence of morality in nonhumans tells us that mankind and "creature-kind" are inextricably woven together, not separate "worlds" attempting coexistence.
We may not be linked by trunks and tusks, wings and beaks, but I have yet to think of a single quality associated with the best in mankind that is not expressed by animals and often – as with loyalty, sincerity, wisdom, and forgiveness – more perfectly.
非人类中存在着道德的证据告诉我们人类和“生物-类”是彼此密切相连而不是努力要共存的一个个独立“世界”
将大家联系在一起的也许不是牙齿、翅膀和喙。
可是至今我还想不到有哪个单一和人类相关的特质在动物身上没有出现(例如：忠诚、诚恳、智慧和宽恕)--而且往往动物是做地更好。
Our differences appear to lie more in the complexity with which we express our commonly held qualities. In fact, the caring, thoughtful observation of animals has taught, and can continue to teach, vital lessons about what we ourselves are and what we can accomplish.
大家的不同之处似乎更多地在于表达共同具有特质的复杂性上面。
事实上，对动物深入、关爱地观察已经告诉并一直继续告诉人类自身以及我们能做到哪些
We learn from an elephant, for example, that power and gentleness are not incompatible. We learn from any gazelle the naturalness of grace. Our dear canine or feline friends teach us that happiness doesn't come from outside ourselves – from the act of acquisition – but is something we bring to the simplest object or experience. From birds, we've learned the concept of flight. And from any animal we can learn that we don't outgrow childlikeness when we enter maturity, because childlikeness is a quality of thought, not a condition of age.
例如：我们从一头大象身上学到了力量和温和并非是互斥的；从任何一只瞪羚身上人类学到了优雅的自然性；从亲爱的猫类、狗类朋友们教导人类快乐并非来自自己之外--来自获得--而是我们对最简单体验或事物赋予的东西；从鸟类身人类学会了飞行的概念。
从任何动物身上我们都能学到在步入成熟后依然无法摆脱童心--因为它是一种思想上的特点而与年龄大小无关。
In fact, when we abuse childlike qualities in animals – when we take advantage of trust, sweetness, simplicity, or innocence, for example – we are well on our way to the abuse of children. For decades researchers, child and animal protection professionals, and educators have been pointing to the correlation between the treatment of animals and the treatment of children.
事实上当人类虐待动物们身上的那些与童年有关的特质时--当人类利用它们的信任、可爱、淳朴或纯真--我们就很可能会去虐待我们自己的孩子。
十几年来，动物和儿童保护专家、教育学家都一直指出在对待动物和对待孩子之间有关联。
But it's perhaps the almost inexplicably deep love that we're able to share with creatures that explains what a magnificent symphony we can be. Symphonies aren't composed of inferior and superior tones and passages. Their beauty is in the unity of the simple and complex, the obvious and subtle, the audacious and demure. What matters in music is that each tone or passage be allowed to contribute its full value, however meek that value.
不过也许正是那种人类能与生物分享的最无法说明的深爱才解释了大家能成为多么美妙的交响乐。
这些乐章并不是由“高等”或“劣等”的音调和部分组成。
它们的美在于简单和复杂、明显和微妙、无畏和端庄的统一。
音乐中重要的是每个音符或部分都能贡献起十分的价值--不论它有多么地渺小。
In the same way, our moral obligation toward animals isn't a question of what a superior being owes an inferior one. Unselfish affection takes the simple and complex, the bold and the meek in creation, accords each creature its full value, and blends all into a single symphony. Treating animals with the utmost dignity and respect is really the "Golden Rule" of conduct toward all species.
同样人类对动物的道义责任不是一个高等生物对低劣生物欠下了什么的问题。
无私的。
并将一切都整合为单一的交响乐。
用最大的尊敬和尊严对待动物是对待一切种族的“指导原则”
Unit 5 failure to kick the smoking habit may put a drag on social life
戒烟失败将造成社会拖累
Smokers who fail to kick the habit are not only hurting their bodies but may also be missing a chance to make new friends or, in some cases, keep old ones, according to new research.
谁不吸烟者戒除烟瘾，不仅伤害了自己的身体，但也可能缺少一个机会，结交新朋友，或在某些情况下，不断推陈出新，根据新的研究。
Researchers report in The New England Journal of Medicine (NEJM) that an analysis of more than 12,000 smokers (and their friends, families and colleagues) over a 30-year period shows that attempting to quit smoking can serve as a people magnet by becoming a phenomenon among social groups, like a gaggle of college students or co-workers at a small firm.
研究人员在新英格兰医学杂志报告（NEJM）的12000多吸烟者（和他们的朋友，家人和同事）在30年期间的分析表明，试图戒烟可以成为担任人民磁铁社会团体，像在校大学生或同事在一家小公司鹅群中的现象。
According to the study, quitting often involves networks of people who spread the word (and behavior) to other cliques with whom they interact. "In a deep way, there's an association between you quitting and the quitting of people that are two to three degrees away from you," says study co-author Nicholas Christakis, a professor of health care policy at Harvard Medical School. "People you don't know personally, their actions ripple through the network and affect you."
根据这项研究，往往涉及戒烟的人际网络谁流传着一句话（和行为）给其他派系与他们互动。
“在一个很深的方式，还有你戒烟和人的两到三度的路程，从你的戒烟之间的关联，”研究的共同作者尼古拉斯·克里斯塔基斯，医疗保健政策的哈佛医学院教授说。
“人你不认识的人，他们的行动波及整个网络，并影响到你。
”
Christakis says the effect triggers "quitting cascades" analogous to lights going out down the line on a power grid until ultimately it goes dark. The parts of the grid that are not affected by the loss of power, as in an actual blackout, are usually those on the fringes of the web—in a quitting cascade, it is those who continue to smoke.
克里斯塔基斯说，效果会触发“狭路相逢瀑布”类似于灯走出去，将其放在电网的线，直到它最终熄灭。
网格是不受功率的损耗，如在一个实际的遮光部件，通常是那些上的边缘的网络中一个戒烟级联，它是那些谁继续吸烟。
Richard Suzman, director of the division of behavioral and social research at the National Institute on Aging in Bethesda, Md., said the study sheds light on ways to help smokers and other addicts break their habits. "If decisions to quit cascade through social networks," he said in a statement, "then this study has provided public health campaigns a powerful new methodology with which to influence behaviors."
理查德·苏兹曼，在全国学院行为和社会研究老龄化的马里兰州贝塞斯达的部门主管说，这项研究揭示的方法来帮助吸烟者和其他瘾君子打破自己的习惯光。
“如果决定通过社交网络级联不干，”他在一份声明中说，“那么这个研究提供的公共健康运动与影响行为的一个强有力的新方法。
”
Christakis and colleague James Fowler, an associate professor of political science at the University of California, San Diego, used data from subjects of the Framingham Heart Study, putting together a network consisting of 12,067 people, with each person being connected to several others through familial, work or social relationships. In the detailed heart study, participants' current health—including smoking status—and social connections were updated every four years, making the data set ideal for the analysis on smoking behavior.
克里斯塔基斯和他的同事詹姆斯·福勒，政治学加利福尼亚州，圣地亚哥大学的副教授，使用的数据来自受试者弗雷明汉心脏研究，组建了由12,067人的网络，每个人通过家族被连接到几个人，工作或社会关系。
在详细的心脏研究中，参与者目前的医疗，包括吸烟状况，以及社会关系进行了每四年更新一次，使得数据集非常适合对吸烟行为的分析。
Those with connections to a lot of other people in the study would find themselves at the center of large social clusters. Christakis notes that at the beginning of the study, smokers and nonsmokers were just as likely to be one of these central figures, but as smoking became less and less popular, smokers moved to the periphery of these webs, whereas people who had stopped smoking (or had never started) had more connections.
那些连接到其他很多人在研究中会发现自己在大的社会集群中心。
克里斯塔基斯指出，在研究开始时，吸烟者和非吸烟者也同样可能是这些核心人物之一，但作为吸烟变得不流行，吸烟者转移到这些网的边缘，而谁曾戒烟的人（或者从未开始）有更多的连接。
Fowler notes that when looking at the data, he was shocked by how clearly the pattern of smokers moving to the outside of social circles appeared. "It's not just that the [smokers are] less popular," Christakis adds, "it's that their friends are less popular, too."
福勒指出，当在看数据，他被明确如何烟民转向社交圈之外的格局出现了震惊。
“这不只是在[吸烟者]冷门，”克里斯塔补充说，“这是他们的朋友不太受欢迎。
”
Researchers found that, unsurprisingly, spouses have the most influence on another person's smoking behavior. If a partner kicked the habit, there was a 67 percent chance their significant other would, as well. Friends were roughly half as influential; and if a person's sibling quit, they were only 25 percent likely to be inspired to drop the habit.
研究人员发现，勿庸置疑，配偶有最影响另一个人的吸烟行为。
如果合作伙伴踢的习惯，有一个67％的机会他们显著对方会，以及。
朋友们大约有一半的影响力; 如果一个人的兄弟姐妹戒烟，他们只有25％的可能会得到启发下降的习惯。
The scientists found that people with at least some college education were found to be more helpful partners in the quitting process as well as more easily influenced by others to toss their smokes. Christakis points out that past studies showed that people in higher socioeconomic classes were the first to embrace social trends—one of those, ironically, being smoking in the early 20th century.
科学家们发现，人们至少有一些大学教育被认为是更有帮助的合作伙伴，在戒烟过程以及由其他人更容易受影响折腾自己的烟。
克里斯塔基斯指出，过去的研究表明，人们在更高的社会经济阶层是第一个拥抱的社会发展趋势，其中之一，具有讽刺意味的，是吸烟的20世纪初。
One of the goals of an education, says co-author Fowler, is to make people more receptive to social norms. "Education helps people to come together and coordinate on a particular project," he says. "Here the project is health behaviors—specifically smoking."
其中的教育目标，合着者福勒说，是为了让人们更容易接受社会规范。
“教育可以帮助人们走到一起，在一个特定的项目协调，”他说。
“这里的项目是健康行为，具体吸烟。
”
In an editorial accompanying the study in the (NEJM), Steven Schroeder, a professor of health and health care at the University of California, San Francisco, warned about the marginalization of stalwart puffers. "A risk of the marginalization of smoking is that it further isolates the group of people with the highest rates of smoking—persons with mental illness, problems with substance abuse or both," he wrote. "These people are already stigmatized by their underlying psychiatric condition. Adding the further burden of the stigma associated with smoking makes it even harder for them to achieve the wellness that they and their families seek."
在伴随研究的社论中（NEJM），史蒂芬施罗德，健康和卫生保健加州，旧金山大学的教授，警告伟岸河豚的边缘化。
“吸烟的边缘化的危险在于，它进一步隔离了一群人与吸烟的人患有精神疾病的发病率最高，问题与物质滥用或两者兼而有之，”他写道。
“这些人已经被污名化的潜在的精神状态。
添加与吸烟相关的耻辱的进一步负担使得它更难为他们实现他们和他们的家人寻求健康。
”
Unit 7 Science and Ethics 科学与伦理
Civilizations are often measured by their material progress and, in part, this is fair since improved living standards often decrease human suffering. It is the inner life of a people, however, that guides its material prowess; and altruism and compassion are the cornerstones that mark a truly great civilization. The twin behemoths of modern civilization -- science and technology -- have indeed brought wonders into our lives. Yet we continue to suffer, in some cases because of science and technology, for while they bring benefits, they also challenge our humanity and can threaten our very existence.
文明的进步往往是由他们的材料测量，在某种程度上，这是公平的因为生活水平的提高，往往减少人类的痛苦。
然而这是一个的人，内心生活，使得材料的能力；和利他主义和同情是标记一个真正伟大的文明的基石。
现代文明双巨头——科学和技术——确实为我们的生活带来奇迹。
然而，我们会继续，在某些情况下，由于科学技术，为他们带来好处，他们也挑战我们的人性，可以威胁我们的生存。
Some feel religion may act as a safeguard against the moral abuse of scientific knowledge. Unfortunately, the contentious relations between science and religion since the end of the Dark Ages has divorced, among other things, a sense of ethics from science as a discipline. It is important to remember, however, that technology, science, and religion do not cause the problems or create the solutions of civilization; it is we who are the problem and the solution, and scientists must look to their own thought and standards for moral guidance.
有些人觉得宗教可能作为对科学知识的道德滥用保障。
不幸的是，科学与宗教之间的有争议的关系从黑暗时代的结束已经离婚了，在其他事情上，伦理意识从科学作为一门学科。
重要的是要记住，但是，技术，科学，和宗教不造成问题或创造文明的解决方案；它是我们自己的问题和解决方法，科学家们必须注意自己的思想和道德指导标准。
From time immemorial people have sensed that they are more than their bodies. That the transcendental experience, well documented throughout the ages, is not within the purview of modern science does not mean that it does not exist. Invisible phenomena are an accepted arena of science, and the unseen 90% of the matter in the cosmos and the 90% of an iceberg below the surface suggest that the invisible is at least equal in importance to the visible. Consequently scientists in their search for ethical bearings would be well advised to consider the unseen and the transcendental. Most scientific theories omit consciousness as a causative factor, but it is difficult to conceive of law and design, so obvious from the "beginning," without it. As scientists begin to explore consciousness in earnest and continue to work toward a unified understanding of all natural phenomena, the day will come when consciousness and matter are seen as one, and this one will be seen as the heart of manifestation.
自古以来，人们已经意识到，他们比他们的身体先验经验。
有据可查的古往今来，不在现代科学的权限并不意味着它不存在。
看不见的现象是科学公认的竞技场，和宇宙中的物质的看不见的90%和表面下的冰山90%表明无形的至少是同等重要的可见。
因此，科学家们在他们的伦理轴承搜索应该考虑看不见的和先验的。
最科学的理论忽略了意识作为一种致病因素，但很难想象法和设计，从“开始那么明显，没有它。
科学家已经开始探索意识在认
真和努力的所有自然现象的一个统一的认识，这一天会到来，当意识和物质被视为一个，这一个将被视为表现的心。
In recent decades, despite its exclusive concentration on matter, science has continued to broaden its approach and findings. Gaia, the web of life, and other biological and ecological conceptions present the idea of oneness as integral to nature. The search for a unified field theory in physics is also an acknowledgment of interdependence and an underlying unity. Oneness has many implications for science, not the least of which is moral; for a connection of all things with each other, and all things as reflections of the One, changes how we consider our actions.
近几十年来，尽管物质其独有的浓度，科学不断扩大的方法和结果。
盖亚，生命之网，和其他生物和生态概念提出合一的理念为积分性质。
一个统一场理论物理学中的搜索也是一个相互依存的确认与内在统一。
一对科学多方面的影响，而不仅仅是道德；对于所有事物的相互之间的关系，与万物为一的思考，改变了我们如何考虑我们的行动。
Cause and effect is the very foundation of the modern scientific method; without it experimentation to test a hypothesis would be meaningless. When contemplating new scientific advances, and especially their technological applications, we need to ask what the effects will be -- not only in the laboratory, but also on individuals and societies. Decisions should not be based solely on the alleged benefits that a new discovery may have; the detriments must be considered as well. Going beyond public-relations ethicists, advantage/disadvantage analysis should take into account nature, culture, and the moral weaknesses of humanity. Pure science does not mean isolated science. Its fundamental tool (cause and effect) and leading edge theory (oneness) are sufficient to explore science's responsibility not only for those immediately involved, but for all beings, human and other.
因果是现代科学方法的基础；没有它的实验测试的假设是没有意义的。
当考虑新的科学进步，特别是科技的应用，我们需要问会产生什么影响——不仅在实验室，而且对个人和社会。
决定不应该仅仅根据所谓的好处，新的发现可能的危害；还必须考虑。
超越公共关系的伦理学家，优势/劣势分析应考虑到自然，文化，和人类的道德缺陷。
纯科学并不意味着孤立的科学。
它的基本工具（因果）和前沿理论（唯一）足以探索科学的责任不仅对那些立即介入，而且对于所有人类，人类和其他。
The world of randomness where human beings descend from animals, live one life, and then cease to exist, recognizes no grand destiny or ethics, and sees evolution as related to bodies not beings. Contrast this scientific/technological worldview with the wisdom tradition, where all beings are sparks of the One continuously unfolding their infinite capacity in a purposeful universe, subject to causes and effects over countless lifetimes. How differently might these two viewpoints approach cloning, stem-cell research, in-vitro fertilization, vivisection, abortion, and similar issues. Rather than stopping the advancement of science, let us look at where we are going. Do we really want to support the torture of animals? Should optimal health rather than the study of disease be our emphasis? If we are ever-evolving consciousnesses, how does engineering our physical forms advance us? Is finding ways to control nature more important than finding ways to live in harmony with her? Do we diminish our humanity when we proceed
down some avenues of exploration? The questions we ask and the answers we find depend on our sense of who we are and where we are going.
随机性在人类起源于动物世界，活的生命，然后不复存在，没有伟大的命运或伦理，并把进化为人类身体不相关。
这一科学技术观的智慧传统的对比，那里的众生都是一个不断展开的有目的的宇宙无限容量的火花，受到过无数轮回的原因和影响。
如何不同，可能这两个观点的方法克隆，干细胞研究，体外受精，活体解剖，流产，和类似的问题。
而不是停止科学的进步，让我们看看我们要去的地方。
我们真的想支持动物的折磨？应该是最佳的健康而不是疾病的研究是我们的重点？如果我们不断发展的意识，我们如何推进我们工程物理形式？发现控制自然比寻找生活在和谐与她的方式更重要的方面？我们减少我们人类当我们进行探索的一些途径？我们问的问题，我们找到这些问题的答案取决于我们了解我们是谁，我们要去的地方。
The Star Wars series presents two metaphors for future human potential: Luke Skywalker and his father, Darth Vader. The son emphasizes the mystical path where the forces of nature are used with a sense of service to others; the father emphasizes the path of applied technology accompanied by selfish gratification for power. Both use nature and technology, but it is their sense of morality that matters most. What kind of humanity do we want to become, and how do we affect evolution? These questions are important when considering the areas of scientific investigation our civilization should pursue.
星球大战系列提出了人类未来潜在的两个可能：天行者卢克和他的父亲，达斯·维德。
儿子强调神秘的道路，自然的力量是用有服务他人；父亲强调应用技术伴随着自私的满足电力的路径。
使用自然和技术，但这是他们的道德，最重要的意义。
我们想成为什么样的人做什么，以及我们如何影响进化？这些问题都是重要考虑的科学研究领域应该追求我们的文明。
The human mind approaches meaning in many ways. Sometimes it proceeds by searching and studying nature in a systematic manner conforming to particular rules; sometimes it gathers and coordinates natural or intuited truths intellectually; sometimes it plumbs the depths of inner reality, exploring through its mystical and transcendental capacities. In their lower expressions these three -- science, philosophy, and spirituality -- can all be divisive and dogmatic; in their purity of expression all three can lead toward truth and have the capacity to uncover and encourage a universal ethic. Perhaps combined, a synergy benefiting humanity may far exceed any one discipline alone. Today, as always, science stands on the verge of an enormous divide: whether to see its role as an agent for the material betterment of society or for the far-reaching betterment of humanity and all nature, inner and outer.
人类思维方法在许多方面的意义。
有时，它通过搜索和符合特定的规则系统地研究自然；有时它收集和协调自然的或直觉的真理智慧；有时公司内部现实的深处，探索其神秘超凡的能力。
在低表达这三个——科学，哲学，和灵性——都可以分裂和教条；在纯度表达的所有三可以导致对真理和发现和鼓励一个普世伦理能力。
也许一个协同组合，造福人类的可能远远超过任何一个学科单独。
今天，像往常一样，站在一个巨大的科学划分界限：是否看到其对于社会的物质生活和人类的深远的改善和所有自然的角色，内、外。
