【正文】 ought, not a condition of age.大家的不同之處似乎更多地在于表達(dá)共同具有特質(zhì)的復(fù)雜性上面。將大家聯(lián)系在一起的也許不是牙齒、翅膀和喙。This evidence of morality in nonhumans tells us that mankind and creaturekind 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.但是即便將殘忍行會(huì)給人們帶來(lái)的貶低拋在一邊不談，過(guò)去的研究一致顯示在非人類(lèi)世界存在有道德及感覺(jué)性的證據(jù)。But even setting aside the degradation brought upon the humans who mit 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 earth39。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.將一頭牛鎖在一輛拖拉機(jī)上然后拖動(dòng)很好地表明了我們對(duì)動(dòng)物的看法和感受。Unit 4 When we abuse animals, we debase ourselves人類(lèi)虐待動(dòng)物就是在貶損自己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 there39。當(dāng)人道協(xié)會(huì)的這個(gè)展現(xiàn)了這樣場(chǎng)面等其它屠宰場(chǎng)里殘忍對(duì)待的錄像片在數(shù)周前網(wǎng)上散布后它引起了公眾的震驚，導(dǎo)致聯(lián)邦政府開(kāi)展調(diào)查。正如那些欺負(fù)者們當(dāng)控制那些溫順、脆弱或沒(méi)有抵抗力的人們或騎在他們頭上是在將自己的道德敗壞一樣去進(jìn)行那些殘忍的虐待動(dòng)物的活動(dòng)中人類(lèi)的道德也被這種非人道的行為所敗壞。長(zhǎng)期以來(lái)讓許多人糾纏不清的是到底哪些是哪些不是人類(lèi)對(duì)動(dòng)物的義務(wù)。可是即便證明了動(dòng)物屬于超道德范疇且它們不會(huì)感到痛苦人類(lèi)也提不出對(duì)動(dòng)物漠不關(guān)心對(duì)待動(dòng)物的根據(jù)。s creatures disciplining members of their own species for crimes within their munities. Conversely we39。到目前為止大量紀(jì)錄片中我們能看到地球的生物在自己種族內(nèi)部會(huì)對(duì)“犯下罪行”的成員進(jìn)行管制?？墒侵两裎疫€想不到有哪個(gè)單一和人類(lèi)相關(guān)的特質(zhì)在動(dòng)物身上沒(méi)有出現(xiàn)(例如：忠誠(chéng)、誠(chéng)懇、智慧和寬恕)而且往往動(dòng)物是做地更好。事實(shí)上，對(duì)動(dòng)物深入、關(guān)愛(ài)地觀察已經(jīng)告訴并一直繼續(xù)告訴人類(lèi)自身以及我們能做到哪些We learn from an elephant, for example, that power and gentleness are not inpatible. We learn from any gazelle the naturalness of grace. Our dear canine or feline friends teach us that happiness doesn39。s perhaps the almost inexplicably deep love that we39。不過(guò)也許正是那種人類(lèi)能與生物分享的最無(wú)法說(shuō)明的深?lèi)?ài)才解釋了大家能成為多么美妙的交響樂(lè)。In the same way, our moral obligation toward animals isn39。 無(wú)私的。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, there39。s an association between you quitting and the quitting of people that are two to three degrees away from you, says study coauthor Nicholas Christakis, a professor of health care policy at Harvard Medical School. “在一個(gè)很深的方式，還有你戒煙和人的兩到三度的路程，從你的戒煙之間的關(guān)聯(lián)，”研究的共同作者尼古拉斯”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.克里斯塔基斯說(shuō)，效果會(huì)觸發(fā)“狹路相逢瀑布”類(lèi)似于燈走出去，將其放在電網(wǎng)的線，直到它最終熄滅。 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. “如果決定通過(guò)社交網(wǎng)絡(luò)級(jí)聯(lián)不干，”他在一份聲明中說(shuō)，“那么這個(gè)研究提供的公共健康運(yùn)動(dòng)與影響行為的一個(gè)強(qiáng)有力的新方法。 In the detailed heart study, participants39。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. It39。s not just that the [smokers are] less popular, Christakis adds, it39。 and if a person39。朋友們大約有一半的影響力。 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 ，過(guò)去的研究表明，人們?cè)诟叩纳鐣?huì)經(jīng)濟(jì)階層是第一個(gè)擁抱的社會(huì)發(fā)展趨勢(shì)，其中之一，具有諷刺意味的??，是吸煙的20世紀(jì)初。”In an editorial acpanying 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