【正文】 要由長者逐漸灌輸，諸如教師或父母。培養(yǎng)動(dòng)力的一個(gè)重要方面是確定目標(biāo)。一個(gè)人可能已樹立起長遠(yuǎn)的奮斗目標(biāo)，這在當(dāng)時(shí)看來還很不現(xiàn)實(shí)，比方說要獲得諾貝爾獎(jiǎng)。其實(shí)這是很好的，只要他同時(shí)能現(xiàn)實(shí)地向短期的目標(biāo)去努力，這些就是日常的成就，這些成就確實(shí)能使艱苦工作顯得饒有興趣。Proficiency in anything requires a great deal of determination and selfdiscipline. I addition, a person’s ability to cope with frustration is also an important factor in one’s life career. Repeated failures at making experiments may be too much for many talented wouldbe scientists. The determination to continue, with the realization that everything worthwhile takes a great deal of patience, is an essential requirement. These factors, together with inherent dedication, will bring about the realization of one’s aspirations. Through all this it is not the triumph but the struggle that brings about the plete personal satisfaction in knowing that you as a scientist have given your all. 要精通任何事情都需要極大的決心和自律精神。此外，一個(gè)人應(yīng)付挫折的能力也是他畢生事業(yè)中起作用的一個(gè)重要因素。對(duì)于許多有天賦的想要成為科學(xué)家的人來說，在實(shí)驗(yàn)過程中屢遭失敗，可能是非常難受的。認(rèn)識(shí)到凡是值得去做的一切事情都需要極大的耐心并決心繼續(xù)做下去，這是必備的基本條件。這些因素，再加上固有的獻(xiàn)身精神，將會(huì)促使個(gè)人的強(qiáng)烈愿望得以實(shí)現(xiàn)。由于這一切并不是勝利，而是奮斗，你會(huì)產(chǎn)生一種只有你本人才能領(lǐng)略到的完全的滿足，因?yàn)槟阋庾R(shí)到作為一個(gè)科學(xué)工作者你已經(jīng)獻(xiàn)出了你的一切。1I would pare reading to visiting friends — in the spiritual rather than physical sense. Opening the book is like getting into the door uninvited。 and turning a few pages, we may find ourselves in his study. Besides, we can go visit him as frequently as we want and at any time we wish. If we fail to get the pith of his argument, we can just leave without saying goodbye or turn to someone else for help, and e back to challenge him.在我覺得讀書好比串門兒——“隱身”的串門兒。要參見欽佩的老師或拜謁有名的學(xué)者，不必事前打招呼求見，也不怕攪擾主人。翻開書面就闖進(jìn)大門，翻過幾頁就升堂入室；而且可以經(jīng)常去，時(shí)刻去，如果不得要領(lǐng)，還可以不辭而別，或者另找高明，和他對(duì)質(zhì)。 We can get close to the host and listen to every word he has to say, no matter where he resides, at home or abroad, what a person he was or is, a contemporary or a man of the past, whatever field he specializes in, or whether he is talking about a serious subject of importance or simply chatting plus cracking jokes.不問我們要拜見的主人住在國內(nèi)國外，不問他屬于現(xiàn)代古代，不問他什么專業(yè)，不問他講正經(jīng)大道理或聊天說笑，都可以挨近前去聽個(gè)足夠。 We can indulge ourselves in the anecdotes and amazing tales of the past, and appreciate the profound nouveau theories of our own age or hear sensational arguments meant to shock the world. In a nutshell, we can bang the door shut —closing the book that is —the minute we find anything disagreeable or distasteful, and leave forthwith. No one will blame us. This is the kind of freedom we can hardly expect other than from the books.我們可以傾聽前朝列代的遺聞逸事，也可以領(lǐng)教當(dāng)代最?yuàn)W妙的創(chuàng)新理論或有意驚人的故作高論。反正話不投機(jī)或言不入耳，不妨抽身退場，甚至砰一下推上大門——就是說，拍地合上書面——誰也不會(huì)嗔怪。這是書以外的世界里難得的自由！ 1The current visit to Taiwan for exchange, brief and cursory as it is, has enabled us to see many places, to visit old friends while making new acquaintances. Whenever people gather together, an important topic of discussion has been how the Chinese nation can bee prosperous and powerful in the 21st century. Although the young people on the Mainland and in Taiwan live in different social contexts, with their individually different experiences of life, in the innermost recesses of their hearts are wrought an indelible mark by the fine traditions of the Chinese culture. They all cherish the same ideal to rejuvenate the Chinese nation. In this great epoch at the turn of the century, our motherland is developing toward greater prosperity and powerfulness. People across the Taiwan Straits are bound to strengthen their exchanges and will mutually promote the earliest possible achievement of the great cause of reunification of the motherland. The precious opportunities and the tremendous challenges at the turn of the century have pushed the young people to the foreground of the historical arena. At this transitional phase between the two millennia, in what way the young generation should embrace the forthing new century replete with hopes is a question to which we have to seek an answer. 這次到臺(tái)灣訪問交流，雖然行程匆匆，但是，看了不少地方，訪了舊友，交了新知，大家走到一起，談?wù)摰囊粋€(gè)重要話題就是中華民族在21世紀(jì)的強(qiáng)盛。雖然祖國大陸、臺(tái)灣的青年生活在不同的社會(huì)環(huán)境中，有著各自不同的生活經(jīng)歷，但大家的內(nèi)心都深深銘刻著中華文化優(yōu)秀傳統(tǒng)的印記，都擁有著振興中華民族的共同理想。在世紀(jì)之交的偉大時(shí)代，我們的祖國正在走向繁榮富強(qiáng)，海峽兩岸人民也將加強(qiáng)交流，共同推進(jìn)祖國統(tǒng)一大業(yè)的早日完成。世紀(jì)之交的寶貴機(jī)遇和巨大挑戰(zhàn)將青年推到了歷史的前臺(tái)?？缡兰o(jì)的青年一代應(yīng)該用什么樣的姿態(tài)迎接充滿希望的新世紀(jì)，這是我們必須回答的問題。1The culture of any society is usually thought to be of two kinds: material and nonmaterial. Material culture includes the manmade phenomena which have physical properties such as height, breadth, and weight. A boat, a machine, a house—all these objects are part of the material culture. The nonmaterial culture is that portion of the environment which surrounds man and which has an impact on his behavior but which lacks these material properties: values, beliefs, traditions, and all the other habits and ideas invented and acquired by man as a member of society. Contemporary sociological theory tends to assign primary importance to the nonmaterial culture in choosing problems for study. It assumes, for example, that boats, planes, automobiles, and so forth, are not nearly so important as the traditions we have developed which make their manufacture possible—indeed, which prescribe how we are to use them. The emphasis of contemporary sociology is to insist that the material culture would not exist had not the nonmaterial culture first been available to suggest the ideas which are embodied in the inventions of material culture.　任何社會(huì)的文化一般都被分為兩類： 物質(zhì)文化和非物質(zhì)文化。 物質(zhì)文化包括具有高度、寬度和重量等物理屬性的人為現(xiàn)象。 /船、機(jī)器和房屋――所有這些東西都被歸為物質(zhì)文化的一部分。 非物質(zhì)文化則是人類所處環(huán)境的一部分，它影響著人類的行為卻缺乏上述的那些物質(zhì)屬性，非物質(zhì)文化是人作為社會(huì)一員所創(chuàng)立和獲得的價(jià)值觀、信仰、傳統(tǒng)觀念及一切其他習(xí)慣和思想?！　‘?dāng)代社會(huì)學(xué)理論在選擇說要研究的問題時(shí)，往往側(cè)重于非物質(zhì)文化。比如，社會(huì)學(xué)理論認(rèn)為船、飛機(jī)、汽車等物品的重要性遠(yuǎn)不如人們?yōu)橹圃爝@些東西——確切地說是為規(guī)定其使用方法而形成的傳統(tǒng)觀念的重要性。 當(dāng)代社會(huì)學(xué)所強(qiáng)調(diào)的是，不若是先有了能孕育物質(zhì)文化的非物質(zhì)文化，物質(zhì)文化就無從產(chǎn)生。1As a scourge of the modern society, obesity has bee the world’s biggest publichealth issue todaythe main cause of heart disease, which kills more people these days than AIDS, malaria, war. Since the World Health Organization labeled obesity an epidemic in 2000, reports on its fearful consequences have e thick and Fast. Will publichealth warnings, bined with media pressure, persuade people to get thinner,