【正文】 dity and binding names and things together that no ordinary vision could connect, Emerson calls the Past also to witness the need of selfreliance and a steadfast obedience to 跨過時間和空間并且 將那些 沒有普通聯(lián)系的 名字和物 連接起來 ， 愛默生號召讓過去 來見證獨立自主和服從本性的必要。 This is the incentive—the sublime incentive of approaching the perfection which is ours by nature and by divine intention—that Emerson holds out when he asks us to submit us to ourselves and to all instructive influences. 這是一種動力 — 一種讓我們接近 與生俱來、上天注定的完美的動力 — 愛默生持一種觀點那就是他要求我們遵循自我和所有的外界影響。 Emerson starts with the assumption that the individual, if he can only e into possession of his natural excellence, is the most godlike of creatures. 愛默生的觀點在一開始就獨立于加爾文主義，他認(rèn)為，如果能夠掌握自然的完美，他就可以成為類似上帝的人。 于是 他緩慢而大膽的 走下布道壇，在自己的興趣志向和 言行舉止 不 受影響下 ， 變成了 那個時代最偉大的世俗傳教士。 第二十屆韓素音青年翻譯獎競賽參賽原文 英譯漢部分： Philosophy vs. Emerson (Excerpt) “HE is,” said Matthew Arnold of Emerson, “the friend and aider of those who would live in the spirit.” 馬修 From the days of his undergraduate essay upon “The Present State of Ethical Philosophy” he continued to be preoccupied with matters of conduct: 從大學(xué)期間的論文 “倫理哲學(xué)的現(xiàn)狀”開始，愛默生就始終投身 于研究人的品行情況。 Instead of believing with the Calvinist that as a man grows better he bees more unlike his natural self (and therefore can bee better only by an act of divine mercy), Emerson believes that as a man grows in excellence he bees more like his natural self. 不相信加爾文主義所謂的當(dāng)一個人變的更好的時候，他就會變的不同于他的自然屬性本身（因此一個人必 須依靠上帝的憐憫才能變的更好），愛默生堅信如果一個人越是變得完美，他就越是 像他的自然屬性。 Nature, which he says “is loved by what is best in us,” is all about us, inviting our perception of its remotest and most cosmic principles by surrounding us with its simpler manifestations. 他說，自然“總是被我們身體里最好的那部分所喜愛”， 邀請我們?nèi)ジ兄切┻b遠(yuǎn)的、最深奧的原則通過 環(huán)繞在我們周 圍的 簡單的表象， “A man does not tie his shoe without recognizing laws which bind the farthest regions of nature.” “人類不會停下腳步如果不會認(rèn)識到自然界中 被束縛的 最遙遠(yuǎn)的領(lǐng)域 。 The need of such independence, he thought, was particularly great for the student, who so easily bees overawed by the great names of the Past and reads “to believe and take for granted.” 這種獨立的需求，他認(rèn)為，對學(xué)生來說顯的尤為重要，因為學(xué)生很容易被歷史上的那些偉大的名字所震懾，對書本上說的想當(dāng)然。 But often the Past does not disappoint us。 So we often have to fall back upon more gifted souls to interpret for us what we mean but cannot say. 所以我們要不斷地回顧這些充滿天賦的靈魂以便讓他們?yōu)槲覀冋f出我們自己理解但卻說不出的話。 比自然和歷史更為明了，我們可以看到一些與自己極其相似的人，并且 感到 一種如此 的 激動 ，以至于 這些 朋友 “視 為 大自然的經(jīng)典之作。 Often there are whole paragraphs which if we had read them in Greek would have seemed Greek. 如果將他文章的整個段落用希臘語讓人去閱讀的，很可能會 以為他是一個希臘人 。 Another source of Emerson, s strength is his extraordinary pactness of style and his range and unexpectedness of illustration. 愛默生力量的另一個來源，是他的作品里的極其簡介的寫作風(fēng)格以及 廣 闊 的 、出人 意料 的列舉 。 He loves to dart from the present to the remotest past, to join names not usually associated, to link pagan with Christian, or human with divine, in single rapid sentences, such as that about “Scipio, and the Cid, and Sir Philip Sidney, and Washington, and every pure and valiant heart, who worshiped Beauty by word or by deed.” 他喜歡用一句精煉的句子談古論今，將一些通常并無聯(lián)系的人物相提并論，不管他們是異教徒還是基督徒，是世間俗人還是歷史圣賢，比如：“西庇阿、席德、菲利普 That Emerson did go so far toward this extreme identifies him with a period notable for its enthusiastic expansion of thought. 愛默生在這一極端上走得這么遠(yuǎn)是和他所處的那個以熱烈的思想探索而著稱的時代有關(guān)。 1972 年，尼克松總統(tǒng)正式簽署了建立父親節(jié)的議案。s Day as a national holiday, so that there would be a more intimate relationship between fathers and children and fathers should