【正文】 種植莊稼和葡萄，釀酒和飲酒，喂牛和擠奶，除草和栽花；在周末去教堂祈禱和做禮拜，在節(jié)日到廣場(chǎng)拉琴、跳舞和唱歌；往日的田園依舊是今日的溫馨家園。雖然勝利者也欽佩他人，尊敬他人，但是，他們不會(huì)完全被他人所規(guī)定、所摧垮、所束縛，所嚇倒。成功者無(wú)須躲在面具后面。參考譯文： 成功者不會(huì)畢生致力于這樣一種概念：即想象自己應(yīng)該成為何種人。這猶如下棋；如果你隨心所欲、心血來(lái)潮地去更改那些全然武斷的游戲規(guī)則，這樣去贏棋當(dāng)然會(huì)更加容易。我們之所以需要它，因?yàn)樵O(shè)若沒(méi)有困難，便斷無(wú)游戲可言。當(dāng)羅伯特勿庸置疑，梭羅不贊成忍饑挨餓，但他在膳食方面所投入的精力僅果腹而已，只要可確保他能去從事更為重要的事務(wù)，他便別無(wú)所求。 the third primarily the pleasure of fishing when, confronted with a pond of clear water, one puts aside all his troubling vexations and annoyances and enjoys the total relaxation both mentally and physically.”EC原 文：　　Possession for its own sake or in petition with the rest of the neighborhood would have been Thoreau’s idea of the low levels. The active discipline of heightening one’s perception of what is enduring in nature would have been his idea of the high. What he saved from the low was time and effort he could spend on the high. Thoreau certainly disapproved of starvation, but he would put into feeding himself only as much effort as would keep him functioning for more important efforts.　　Effort is the gist of it. There is no happiness except as we take on lifeengaging difficulties. Short of the impossible, as Yeats put it, the satisfaction we get from a lifetime depends on how high we choose our difficulties. Robert Frost was thinking in something like the same terms when he spoke of “The pleasure of taking pains”. The mortal flaw in the advertised version of happiness is in the fact that it purports to be effortless.　　We demand difficulty even in our games. We demand it because without difficulty there can be no game. A game is a way of making something hard for the fun of it. The rules of the game are an arbitrary imposition of difficulty. When someone ruins the fun, he always does so by refusing to play by the rules. It is easier to win at chess if you are free, at your pleasure, to change the wholly arbitrary rules, but the fun is in winning within the rules. No difficulty, no fun.喬羽說(shuō)：“釣魚(yú)可分三個(gè)階段：第一階段是吃魚(yú)；第二階段是吃魚(yú)和情趣兼而有之；第三階段主要是釣趣，面對(duì)一池碧水，將憂心煩惱全都拋在一邊，使自己的身心得到充分休息。但他另外兩大愛(ài)好卻鮮為人知，那就是釣魚(yú)和喝酒。而他們自己過(guò)了26歲時(shí)卻只能半開(kāi)玩笑地認(rèn)為今生今世無(wú)所作為。迪恩。長(zhǎng)壽即意味著生命之完整。 中國(guó)科技館正是這樣的博物館!它汲取了國(guó)際上一些著名博物館的長(zhǎng)處，設(shè)計(jì)制作了力 學(xué)、光學(xué)、電學(xué)、熱學(xué)、聲學(xué)、生物學(xué)等展品，展示了科學(xué)的原理和先進(jìn)的科技成果。這兩代博物館雖然起到了傳播科學(xué)知識(shí)的作用，但是，它們把參觀者當(dāng)成了被動(dòng)的旁觀者 。與國(guó)際著名科技館和其他博物館相比，它先天有些不足， 后天也常缺乏營(yíng)養(yǎng)，但是它成長(zhǎng)的步伐卻是堅(jiān)實(shí)而有力的。對(duì)許多人來(lái)說(shuō)，夫妻兩人尚不足以構(gòu)成一個(gè)真正意義上的家庭——夫妻需要孩子來(lái)豐富其兩人小天地，賦予該小天地以真正意義上的家庭性質(zhì)，并從子孫后代身上獲取某種回報(bào)。此類(lèi)原因在現(xiàn)代世俗化的社會(huì)中似顯蒼白，但它們?cè)谄渌胤皆欢葮?gòu)成并確實(shí)仍在構(gòu)成強(qiáng)有力的理由。 over the past five years only, rendering Vancouver the largest area outside Asia where the Chinese inhabit. EC原 文：In some societies people want children for what might be called familial reasons: to extend the family line or the family name, to propitiate the ancestors。溫哥華則更是世界上屈指可數(shù)的多民族城市?！　馗缛A（Vancouver）的輝煌是溫哥華人智慧和勤奮的結(jié)晶，其中包括多民族的貢獻(xiàn)。兩者間存在著某些古怪的交替重迭，以及令人甚感突兀的陌生感；親緣關(guān)系已讓位于一種突如其來(lái)的異化與疏遠(yuǎn)，這種情景仿佛就像我們隔著馬路向另一個(gè)人打招呼，結(jié)果卻從這個(gè)人漠無(wú)表情的反應(yīng)中發(fā)現(xiàn)，我們?cè)瓉?lái)竟將一個(gè)陌生人誤認(rèn)為我們的熟人。在大西洋兩岸，思想如同人員與貨物往來(lái)一樣自由交流，盡管有時(shí)會(huì)略顯遲緩。 kinship yields to a sudden alienation, as when we hail a person across the street, only to discover from his blank response that we have mistaken a stranger for a friend.世紀(jì)之交的寶貴機(jī)遇和巨大挑戰(zhàn)將青年推到了歷史前臺(tái)。它們攜帶著最寓意深刻的主題，可在人類(lèi)彼此間相互傳遞。人類(lèi)對(duì)于文化的沖動(dòng)，通過(guò)形象思維和再現(xiàn)手段來(lái)表現(xiàn)并探索世界的欲望，乃亙古有之。但是，昂貴的事物并非必定屬于富人的范疇，除非我們放棄社會(huì)的選擇權(quán)。 they are the touchstones for the possibilities to which human thought and imagination may aspire。”這位導(dǎo)師的嚴(yán)格及苛刻是全校有名的，在我所呆的3年半中，共有14位學(xué)生被招進(jìn)他的實(shí)驗(yàn)室，最后博士畢業(yè)的只剩下5人。我的導(dǎo)師是亞裔人，嗜煙好酒，脾氣暴躁。自約翰例如，美國(guó)上下一片和平，美國(guó)經(jīng)濟(jì)這一競(jìng)選要素也在經(jīng)過(guò)一段時(shí)間的衰退之后開(kāi)始強(qiáng)勁反彈。然而，法國(guó)人一般卻都不大主動(dòng)遞送名片，雙方見(jiàn)面寒暄幾句，甚至海闊天空地聊一番也就各自走開(kāi)，只有當(dāng)雙方談話投機(jī)，希望繼續(xù)交往時(shí)，才會(huì)主動(dòng)掏出名片。1996鄉(xiāng)鄰之間互相交換技能和勞動(dòng)。史密斯夫人說(shuō)過(guò)，女作家常常試圖修正現(xiàn)存的價(jià)值秩序，改變?nèi)藗儗?duì)“重要”和“不重要”的看法。因此不少中國(guó)讀者不理解她何以在西方享有那么高的聲譽(yù)。于是我會(huì)給植物澆澆水，或者將它們?cè)侔€(gè)兒瞅瞅，好像它們是人一樣。 when you are full, even the honey tastes insipid. EC原文：For me the most interesting thing about a solitary life, and mine has been that for the last twenty years, is that it bees increasingly rewarding. When I can wake up and watch the sun rise over the ocean, as I do most days, and know that I have an entire day ahead, uninterrupted, in which to write a few pages, take a walk with my dog, read and listen to music, I am flooded with happiness.I am lonely only when I am overtired , when I have worked too long without a break, when for the time being I feel empty and need filling up. And I am lonely sometimes when I e back home after a lecture trip, when I have seen a lot of people and talked a lot, and am full to the brim with experience that needs to be sorted out.Then for a little while the house feels huge and empty, and I wonder where my self is hiding. It has to be recaptured slowly by watering the plants and, perhaps, by looking again at each one as though it were a person.It takes a while, as I watch the surf blowing up in fountains, but the moment es when the world falls away, and the self emerges again from the deep unconscious, bring back all I have recently experienced to be explored and slowly understood. 這是因?yàn)?，第一，開(kāi)始吃的時(shí)候你正處于饑餓狀態(tài)，而餓了吃糠甜加蜜，飽了吃蜜也不甜。開(kāi)始吃頭盤(pán)或冷碟的時(shí)候，印象很好。愛(ài)因斯坦曾經(jīng)說(shuō)過(guò)的那樣：“對(duì)美國(guó)人來(lái)說(shuō)，生活總是在發(fā)展變化中，從來(lái)不會(huì)靜止不變。雖然那些東西還未建成在大地上，但他已在心中將它們建好了。她所看見(jiàn)的只是一片樹(shù)林。菲尼摩爾一霎時(shí)，一陣被人摒棄，為世所遺的悲憤兜上心頭，禁不住痛哭起來(lái)。如果你讀書(shū)伊始就猶豫不決，持保留態(tài)度，或者要進(jìn)行批評(píng)，你就不能從閱讀中得到最大益處。 英譯漢： 　　然而幾乎沒(méi)有什么人會(huì)從書(shū)中提問(wèn)：書(shū)能給我們什么。 How significant is a person s life? Is there any standard to measure it? It will be very difficult to put forward an absolute standard, but in general, the significance of one s existence can be estimated by how he treats his life, by what attitude he takes to work and what ways he chooses to live.2005一個(gè)人的生命究竟有多大意義，這有什么標(biāo)準(zhǔn)可以衡量嗎？提出一個(gè)絕對(duì)的標(biāo)準(zhǔn)當(dāng)然很困難；但是，大體上看一個(gè)人對(duì)待生命的態(tài)度是否嚴(yán)肅認(rèn)真，看他對(duì)待勞動(dòng)、工作等等的態(tài)度如何，也就不難對(duì)這個(gè)人的存在意義做出適當(dāng)?shù)墓烙?jì)了。 From ancient times up to now, all the acplished people treat their lives very seriously. They work and, learn as much as possible. They hate to spend the best of their lives in vain, they do not want to let their time slip by. All the laboring people, great statesmen and thinkers of our country at all ages treasure their time in this way.最為普遍的是，我們接觸書(shū)時(shí)懷有一種不甚清晰及與其相抵觸的想法：要求小說(shuō)必須是真實(shí)的，要求詩(shī)歌必須是虛構(gòu)的，要求傳記必須是唱贊歌的，要求歷史必須能夠增強(qiáng)讀者原有的認(rèn)識(shí)。如果你能盡量打開(kāi)思路，那么極細(xì)微的美質(zhì)符號(hào)和暗示都會(huì)從曲折婉轉(zhuǎn)的語(yǔ)句中顯現(xiàn)出來(lái)，把你引到一個(gè)與眾不同的人面前。 得病以前