經(jīng)典美文背誦
經(jīng)典美文背誦
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)經(jīng)典美文背誦，希望大家喜歡!
經(jīng)典美文：科學(xué)與藝術(shù)
I beg leave to thank you for the extremely kind andapprieciative manner in which you have received thetoast of science.It is the more grateful to me to hearthat toast proposed in an assembly of this kind.Because I have noticed of late years a great andgrowing tendency among those who were oncejestingly said to have been born pre-scientific age tolook upon science as an invading and aggressiveforce, which of it had find its own way, it would oust from the universe all other pursuits. Ithink there are many persons wholook upon the new birth of our times as a sort of monsterrising out of the sea of modern thought with thepurpose of devouring the Andromeda of art.Andnow and then a Perseus, equipped with the shoes of swiftnessof the ready writer, and with thecap of invisibility of the editorial article,and it may be with the Medusa head of vituperation,shows herself ready to try conclusions with the scientific dragon. Sir, I hope that Perseus shouldthink better of it. First, for the sake of his own, because the creature is hard of head,strong ofjaw,for some time past has shown a great capacity for going over and through whatever comesin his way; and secondly, for the sake of justice, for I assure you, of my own personalknowledge if left alone, the creature is a very debonair and gentle monster.As for theAndromeda of art, the creature has the tenderest respect for the lady, and desires nothing morethan to see her happily settled and annually pruducing a flock of such charming children asthose we see about us.
But putting parables aside, I am unable to understand how any one with a knowledge ofmankind can imagine that the growth of science can threaten the development of art in any ofits forms. If I understand the matter of all, science and art are the obverse and reverse ofthe Nature's medal; the one expressing the external order of things, in terms of feeling, andthe other in terms of thought. When men no longer love norhate; when suffering causes nopity, and the tale of great deeds ceases to thrill. when the lily of the field shall seem no longermore beautifully arrayed than the Solomon in all his glory, and the owe has vanished from thesnow-capped peak and deep ravine, and indeed the science may have the world to itself, butitwill not be because the monster has devoured the art, but because one side of human natureis dead, and because men have lost half of their ancient and present attributes.
請(qǐng)?jiān)试S我為你們?nèi)绱擞焉坪唾澷p地為科學(xué)干杯而深表感謝。我尤其感激在這般友善的大會(huì)上來(lái)為科學(xué)祝酒。因?yàn)槭聦?shí)上近些年我確實(shí)發(fā)現(xiàn)有些戲稱(chēng)自己是在前科學(xué)時(shí)代出生的人，正在醞釀一股很強(qiáng)大而且日漸強(qiáng)大的傾向，將科學(xué)視為入侵和占領(lǐng)的勢(shì)力，而且若假以時(shí)日，必將我們宇宙其他的事物驅(qū)逐出去。我想有很多人認(rèn)為我們的時(shí)代是從現(xiàn)代頭腦中爆發(fā)的怪物，目的就是要吞噬掉藝術(shù)的安德洛默達(dá)。時(shí)不時(shí)的，還有一位珀?duì)栃匏梗_蹬寫(xiě)作快手之超速鞋，頭戴社論文章之陰形帽，或許還安著充斥漫罵之詞的“美杜沙之腦”威風(fēng)凜凜，大有與科學(xué)之龍一比高下的氣勢(shì)。但是，各位紳士，我勸這位珀?duì)栃匏瓜壬级小Ｊ紫龋瑸榱怂约旱陌踩耄驗(yàn)檫@怪物腦殼堅(jiān)硬，口鄂強(qiáng)壯，從它過(guò)往的經(jīng)歷可以看出它所到之處，勢(shì)如破竹，所向披靡，無(wú)人能攔，實(shí)不易對(duì)付。再者，為正義說(shuō)句話(huà)，我可以向你們保證，以我愚見(jiàn)，只要放任不管，它還是一個(gè)溫而文雅，無(wú)比紳士的怪物。至于藝術(shù)的安德洛默達(dá)，此怪物窮其所有的敬仰，別無(wú)他求，只希望看到她能夠安居樂(lè)業(yè)，每年都能生一大群如我們所見(jiàn)的快樂(lè)迷人的小孩子。
不過(guò)撇去那些比喻，我實(shí)在不能理解那些有一點(diǎn)人文知識(shí)的人為什么會(huì)擔(dān)心科學(xué)的進(jìn)步怎么就會(huì)威脅到藝術(shù)的發(fā)展。依我所見(jiàn)，科學(xué)和藝術(shù)實(shí)乃大自然這枚圣牌的正反兩面，一個(gè)以情感的方式表達(dá)了事物的外在規(guī)律，而另外一個(gè)則是一理性的方式。當(dāng)人類(lèi)不再愛(ài)，也不再恨;當(dāng)苦難不再引起憐憫;當(dāng)壯舉不再讓人激動(dòng)，當(dāng)山野的百合花還比不上所羅門(mén)的榮光，當(dāng)雪山之巔和萬(wàn)丈深淵不再博得敬畏，那么科學(xué)是真的統(tǒng)治了這個(gè)世界。但是那不是因?yàn)楣治锿淌闪怂囆g(shù)，而是因?yàn)槿诵缘牧硪幻嬉呀?jīng)死亡，而是因?yàn)槿祟?lèi)已經(jīng)失去了他們從古到今的天性。
經(jīng)典美文：雄心
It is not difficult to imagine a world short ofambition. It would probably be a kinder world: without demands, without abrasions, withoutdisappointments. People would have time forreflection. Such work as they did would not be forthemselves but for the collectivity. Competitionwould never enter in. conflict would be eliminated,tension become a thing of the past. The stress ofcreation would be at an end. Art wouldno longer be troubling, but purely celebratory in itsfunctions. The family would become superfluous as social unit, with all its former power forbringing about neurosis drained away, Longevity would be increased, for fewer people would dieof heart attack or stroke caused by tumultuous endeavor. Anxiety would be extinct. Timewould stretch on and on, with ambition long departed from the human heart.
Ah, how unrelieved boring life would be!
There is a strong view that holds that success is a myth, and ambition therefore a sham. Doesthis mean that success does not really exist? That achievement is at bottom empty? That theefforts of men and women are of no significance alongside the force of movements and eventsnow not all success, obviously, is worthesteeming, nor all ambition worth cultivating. Which areand which are not is something one soon enough learns on one’s own. But even the mostcynical secretly admit that success exists; that achievement counts for a great deal; and thatthe true myth is that the actions of men and women are useless. To believe otherwise is to takeon a point of view that is likely to be deranging. It is, in its implications, to remove all motivesfor competence, interest in attainment, and regard for posterity.
We do not choose to be born. We do not choose our parents. We do not choose our historicalepoch, the country of our birth, or the immediate circumstances of our upbringing. We do not,most of us, choose to die; nor do we choose the time or conditions of our death. But within allthis realm of choicelessness, we do choose how we shall live: courageously or in cowardice,honorably or dishonorably, with purpose or in drift.We decide what is important and what istrivial in life. We decide that what makes us significant is either what we do or what we refuseto do. But no matter how indifferent the universe may be to our choices and decisions, thesechoices and decisions are ours to make. We decide. We choose. And as we decide and choose, soare our lives formed. In the end, forming our own destiny is what ambition is about.
一個(gè)缺乏抱負(fù)的世界將會(huì)怎樣，這不難想象?；蛟S，這將是一個(gè)更為友善的世界：沒(méi)有渴求，沒(méi)有磨擦，沒(méi)有失望。人們將有時(shí)間進(jìn)行反思。他們所從事的工作將不是為了他們自身，而是為了整個(gè)集體。競(jìng)爭(zhēng)永遠(yuǎn)不會(huì)介入;沖突將被消除。人們的緊張關(guān)系將成為過(guò)往云煙。創(chuàng)造的重壓將得以終結(jié)。藝術(shù)將不再惹人費(fèi)神，其功能將純粹為了慶典。作為社會(huì)單位的家庭及其所帶來(lái)精神傷痛也將蕩然無(wú)存，人的壽命將會(huì)更長(zhǎng)，因?yàn)橛杉ち移礌?zhēng)引起的心臟病和中風(fēng)所導(dǎo)致的死亡將越來(lái)越少。焦慮將會(huì)消失。時(shí)光流逝，抱負(fù)卻早已遠(yuǎn)離人心。
啊，長(zhǎng)此以往人生將變得多么乏味無(wú)聊!
有一種盛行的觀點(diǎn)認(rèn)為，成功是一種神話(huà)，因此抱負(fù)亦屬虛幻。這是不是說(shuō)實(shí)際上并不豐在成功?成就本身就是一場(chǎng)空?與諸多運(yùn)動(dòng)和事件的力量相比，男男女女的努力顯得微不足?顯然，并非所有的成功都值得景仰，也并非所有的抱負(fù)都值得追求。對(duì)值得和不值得的選擇，一個(gè)人自然而然很快就能學(xué)會(huì)。但即使是最為憤世嫉俗的人暗地里也承認(rèn)，成功確實(shí)存在，成就的意義舉足輕重，而把世上男男女女的所作所為說(shuō)成是徒勞無(wú)功才是真正的無(wú)稽之談。認(rèn)為成功不存在的觀點(diǎn)很可能造成混亂。這種觀點(diǎn)的本意是一筆勾銷(xiāo)所有提高能力的動(dòng)機(jī)，求取業(yè)績(jī)的興趣和對(duì)子孫后代的關(guān)注。
我們無(wú)法選擇出生，無(wú)法選擇父母，無(wú)法選擇出生的歷史時(shí)期與國(guó)家，或是成長(zhǎng)的周遭環(huán)境。我們大多數(shù)人都無(wú)法選擇死亡，無(wú)法選擇死亡的時(shí)間或條件。但是在這些無(wú)法選擇之中，我們的確可以選擇自己的生活方式：是勇敢無(wú)畏還是膽小怯懦，是光明磊落還是厚顏無(wú)恥，是目標(biāo)堅(jiān)定還是隨波逐流。我們決定生活中哪些至關(guān)重要，哪些微不足道。我們決定，用以顯示我們自身重要性的，不是我們做了什么，就是我們拒絕做些什么。但是不論世界對(duì)我們所做的選擇和決定有多么漠不關(guān)心，這些選擇和決定終究是我們自己做出的。我們決定，我們選擇。而當(dāng)我們決定和選擇時(shí)，我們的生活便得以形成。最終構(gòu)筑我們命運(yùn)的就是抱負(fù)之所在。
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