73新视角研究生英语读说写(1)课文翻译以及课后习题答案-第3页
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73新视角研究生英语读说写(1)课文翻译以及课后习题答案-3
变得更加强大；7、Luckily,suchrebelsstil；幸运的是，类似的叛逆举动时常出现，这足以证明虽然；8、Hiscaseremindsmeofanot；9、I‘mnoturgingeveryoneto；10、FredZinnemann,whohasd；11、It‘sapoint,ofcourse,t；12、Today‘syoungergenera
变得更加强大。有些甚至成了名人。历史上充满了卓越的中途退出者以及沿着自己的道路前行的D孤独者‖。他们不惧怕偶尔的波折，因为他们坚信自己的方向感。阅读他们的传记总是令人振奋，这不仅因为他们打破了旧体制，更因为他们创立的体制要优于他们打破的。7、Luckily, such rebels still turn up often enough to prove that individualism, though badly threatened, is not extinct. Much has been written, for instance, about the fitful scholastic career of Thomas P. F.Hoving, New York‘s former Parks Commissioner and now director of the leaving schools as if they were motels, often at the request of the management. Still, he must have learned something during those unorthodox years, for he dropped in again at the top of his profession.幸运的是，类似的叛逆举动时常出现，这足以证明虽然个人主义受到严重威胁，但却没有销声匿迹。例如，人们经常提及托马斯P.F.洪维的独特学术生涯。他是前纽约公园委员，现任大都会艺术博特馆长。洪维是极期限典型的中途退出者。他出入学校好比进出汽车旅馆，当然这主要是应学校管理层的要求。然而在那些接受非正规教育的岁月里，他一定学到了一些东西。因为他以退为进，并且到达了事业的顶峰。8、His case reminds me of another boyhood-that of Holden Caulfield in J.D. Salinger‘s The Catcher in the Rye, the most popular literary hero of the postwar period. There is nothing accidental about the grip that this dropout continues to hold on the affections of an engaging shambles of our Dgoal-oriented society,‖so gratified our secret belief that the Dphonies‖are in power and the good guys up the creek. Whether Holden has also reached the top of his chosen field today is one of those speculations that delight fanciers of good fiction. I speculate that he has. Holden Caulfield, incidentally, is now thirty-six.他的事迹让我想起了J.D塞林格《麦田守望者》中何顿?考尔菲德的少年时代。考尔菲曾是战后最受欢迎的文学英雄形象。这个中途退出者受到整整一代美国人的青睐绝非偶然。其他任保人，不管是真实存在的还是杜撰的，都没有给我们这个D目标明确的社会‖造成如此迷人的混乱，也不曾如此满足我们某种隐蔽的思想，即D假冒者‖当权，有能力者处于困境。现在何顿是否到达他所选择领域的巅峰就成了一个绝佳的幻想题材，许多好小说的追捧者都对此感兴趣。我想他已到达事业之巅。顺便提一句，何顿?考尔菲德现年36岁。9、I‘m not urging everyone to go out and fail just for the sheer therapy of it, or to quit college just to clddle some vague discontent. Obviously it‘s better to succeed than to flop, and in general a long education is more helpful than a shorter one. (Thanks to my own education, for example, I can tell George Eliot from T. S. Eliot, I can handle the pluperfect tense in French, and I know that Caesar beat the Helvetii because he had enough frumentum.) I only mean that failure isn‘t bad in itself, or success automatically good.我并不是要敦促大家由于失败具有疗效而去选择失败，或者仅仅因为一点不满就退学。很明显，成功优于失败。一般来说，接受长期教育要比短期教育更有帮助。（比如，由于我接受了教育才能分清乔治?艾略特，才能掌握法语中的过去完成时，才能清楚恺撒打败赫尔维蒂人是因为他有足够的玉米）。我只是说失败本身并不是好事，或者说成功并非必然是好事。10、Fred Zinnemann, who has directed some of Hollywood‘s most honored movies, was asked by a reporter, when A Man for All Seansons won every prize, about his previous film, Behold a Pale Horse, which was a box-office disaster. DI don‘t feel any obligation to be successful,‖ Zinnemannn replied. DSuccess can be dangrous-you feel you know it all. I‘ve learned a great deal from my failures.‖A similar point was mad by Richard Brooks about his ambitious money loser, Lord Jim, Recalling the three years of his life that went into it, talking almost with elation about the troubles that befell his unit in Cambodia, Brooks told me that he learned more about his craff from this considerable failure than from his many earlier hits.弗雷德?金尼曼曾导演过多部好莱坞最受推崇的电影。在《四季之人》获得各种奖项之时，有记者问及他以前拍过的票房毒药《十面埋伏擒蛟龙》。金尼曼回答说，我没有感觉有任何责任非成功不可。成功或说是危险的―你会觉得你无所不知。我从自己的失败中学会了很多东西。曾对影片《吉姆大公》投入巨资却失败的理查德?布鲁克斯也有类似的观点。回想起为此片花费的3年时间，布鲁克斯几乎是兴高采烈地谈论着他位于柬埔寨的剧组所遭遇的困难。他告诉我，他从这次失败中学到的技能比他从早期限拍摄的成功之作中学得要多。11、It‘s a point, of course, that applies throught the arts. Writers, playwrights, painters and composers work in the expectation of periodic defeat, but they wouldn‘t keep going back into the arena if they thought it was the end of world. It isn‘t the end of the world. For an artist-and perhaps for anybody- it is the only way to grow.当然，这种观点贯穿于艺术始终。作家，剧作家，画家，作曲家预计到他们的工作台会出现周期性的失败。如果他们认为失败是世界末日的话，他们就不会重回他们的工作领域。失败并非世界末日。对艺术家―或者对任何人―来说，失败是成长的惟一途径。12、Today‘s younger generation seems to know that this is true, seems willing to take the risks in life that artists take in art. DSociety,‖ needless to say, still has the upper hand-it sets the goals and condemns as a failure everybody who won‘t play. But the dropouts and the hippies are not as afraid of failure as their parents and grandparents. This could mean, as their elders might say, that they are just plumb lazy, secure in the comforts of an affluent state, It could also mean, however, that they just don‘t buy the old standards of success and are rapidly writing new ones.如今的年轻一代似乎知道这是真实的，似乎愿意像艺术家在艺术中冒险一样在生活中冒险。不用说，社会仍占上风―它为人们设定目标，谴责那些不参与的人是失败者。但是中途退出者和嬉皮士们并不像他们的父母和祖父母们那样害怕成为失败者。正如他们的长辈们所说，这或许意味着他们懒惰，无忧无虑地生活在一个富足的国度。然而，这也许同样竟味着他们对过时的成功标准不以为然，而在尽快创造新的标准。13、Recently, it was announced, for instance, that more than two hundred thousand Americans have inquired about serve in VISTA (the domestic Peace Corps) and that, according to a Gallup survey,‖ more than 3 million American college students would serve VISTA in some capacity if given the opportunity.‖ This is hardly the road to riches or to an executive suite. Yet I have met many of these young volunteers, and they are not pinningfor traditional success. On the contrary, they appear more fulfilled than the average vice-president with a swimming pool.例如最近有报道称，超过20万的美国人向VISTA（国内和平队）询问有关服务的事宜。盖洛普的调查报告发现，D如果有机会的话，有超过300万美国大学生愿意在VISTA中承担某种工作。‖而这并不是通向财富或者经理套房之路。然而，我却遇见过很多这样的年轻志愿者。他们并没有被传统的成功模式禁锢。相反，他们看起来比拥有游泳池的普通副总裁更满足。14、Who is to say, then, if there is any right path to the top, or even to say what the top consists of? Obviously the colleges don‘t have more than a partial answer-otherwise the young would not be so disaffected with an education that they consider vapid. Obviously business not have the answer- otherwise the young would not be so scornful of its call to be an organization man.那么，谁能说清是否有通向巅峰的正确道路，或者甚至能说巅峰到底包含了什么呢？很明显大学只能提供部分的答案―要不然年青人也不会对教育不满，认为它如此枯燥乏味。很明显商业中也不曾有答案―要不上青人也不会地应聘成为公司总裁一员如此不屑一顾。15、The fact is, nobody has the answer, and the dawning awareness of this fact seems to me one of the best things happening in America today. Success and failure are again becoming individual visions, as they were when the country was younger, not rigid categories.Maybe we are learning again to cherish this right of every person to succeed on his own terms and to fail as often as necessary along the way.事实上，没有人能够回答。对我来说，当今美国发生的最美好的事情之一莫过于人们开始觉醒认识到这一事实，就像在建国之初的年代一样，成功之与失败再次成为个人的理解，而不是僵化的范畴。也许，我们正在重新学会珍惜每个人用他自己的方式成功，并在这条道路上尽情失败的权利。七、Life Without Father1、The United States is becoming an increasingly fatherless society. A generation ago, a child could reasonably expect to grow up with his or her father. Today, a child can reasonably expect not to. Fatherlessness is approaching a rough parity with fatherhood as a defining feature of childhood.美国正日益成为一个父爱缺失的社会。上一代的儿童能理所当然地期待与父亲一起生活。今天的儿童可以理所当然地期待不这样的生活。父爱缺失几科和父爱一样，正在成了童年生活的一大特征。2、This astonishing fact is reflected in many statistics, but here are the two most important: Tonight, about 40 percent of U.S. children will go to sleep in likely to spend a significant portion of childhood living apart from their fathers. Never before in this country have so many children been voluntarily abandoned by their fathers. Never before have so many children grown up without knowing what it means to have a father.很多数据都反映出这一令人吃惊的现象，但最重要的两个数据是：今夜约有40%的美国孩子将在没有父亲的房里入睡。一半多的孩子可能在童年时期有相当一部分的时间是与父亲分开过的。这个国家从来没有如此多的儿童被他们的父亲主动抛弃。从来没有如此多的孩子在其成长过程中不知道拥有父亲意味着什么。3、Fatherlessness is the most harmful demographic trend of this generation. It is the leading cause of the decline in the well-being of children. It is also the engine driving our most urgent social problems, from crime to adolescent pregnancy to domestic violence. Yet, despite its scale and social consequences, fatherlessness is frequently ignored or denied. Especially within our elite discourse, it remains a problem with no name.关于这一代人的人口统计显示出的倾向中，父爱缺失是最糟的一项。它是儿童生活幸福度下降的罪魁祸首，也是产生犯罪、青少年怀孕、家庭暴力等严重社会问题目的根源。然而尽管父爱缺失这一问题普遍存在且后果严重，却经常被忽略被否认。尤其是在我们的精英话语中，父爱缺失仍是一个未被清楚地认识到的问题。4、Surely a crisis of this scale merits a name and a response. At a minimum, it requires a serious debate. Why is fatherhood declining? What can be done about it? Can our society find ways to invigorate effective fatherhood as a norm of male behavior? Yet, to date, our pubulic discussion has been remarkably weak and defeatist. There is a prevailing belief that not much can or even should be done to reverse the trend.对于如此规模的危机问题当然应该认识清楚并做出反应。至少要加以认真讨论：为什么为父之道会沦丧？针对这一问题有何对策？我们的社会能否找到办法，促使男性都能尽到为父之责？然而到目前为止，公众在这一问题上的声音还很微弱，没有成效。普遍的看法是我们无法甚至不应该去改变这一趋势。5、As a soctiety, we are changing our minds about men‘s role in family life, Our inherited understanding of fatherhood is under siege. Men are increasingly viewed as superfluous to family life: either expendable or part of the problem. Masculinity itself often is treated with suspicion, and even hostility, in our cultural discourse Consequently, our society is unable to sustain fatherfood as a distinctive domain of male activity.社会正在改变关于男性在家庭生活中作用的看法。代代传承的为人之父的观念正处于被困状态。男性越来越多地被认为是家庭生活中多余的角色：他们要么起过一次作用就结束，要么是家庭问题目的一部分。在我们的文化话语中，男子气本身也经常受到怀疑，甚至遭到敌视。这样我们的社会就无法继续将为父之道视为男性行为的特定领域。6、The core question is simple: Does every child need a father? Increasingly, our society‘s answer is Dno.‖ Few idea shifts in this century are as consequential as this one. At stake is nothing less than what it means to be a man, who our children will be and what kind of society we will become.问题相当简单：是不是每个小孩都需要一位父亲？来自我们的社会越来越多的答案是：否。本世纪的观念转变还很少像这变化一样带来如此严重的后果。危险的是人们几乎不去思考：作为一个男性意味着什么？我们的孩子们将成为什么样的人？我们将变成什么样的社会？7、My criticism is not simply of fatherlessness but of a culture of fatherlessness. For, in addition to fathers, we are losing something larger: our idea of fatherhood. Unlike earlier periods of father absence in our history, such as wartime, we now face more than a physical loss affecting some homes. The 1940s child could say: My father had to leave for a while to do something important. The ‘90s child must say: My father left me permanentlybecause he wanted to.我的批语不是简单地针对家庭中父亲角色的缺失，而是针对一个父道沦丧的文化。因为除了父亲以外，我们正在失去更为重要的东西：我们对于为父之道的操守观念。与历史上早些年（比如战争时期）父爱的缺失不同，我们现在面临的不仅仅是影响某些家庭的父亲物质实体上的缺失。20世纪40年代的孩子会说：我的父亲为了去做一些重要的事而不得不暂时离开了我。90年代的孩子会说，我的父亲永远离开了我，因为他不想要我了。8、This is a cultural criticism because fatherhood. Much more than motherhood, is a cultural invention. Its meaning is shaped less by biology than by a cultural script.a societal code that guides-and at times pressures-a man into certain ways of acting and understanding himself.这是一种文化上的批评，因为与身为人母不同，身为人父是一种文化上的创新。它的意义与其说来自于生物特性，不如说是决定于文化规约社会的准则，它指导有时是迫使―一个人以某种方式行事和理解自我。9、Like motherhood, fatherhood is made up of both a biological and a social dimension. Yet, across the world, mothers are far more successful than fathers at fusing these dimensions into a coherent identity Identity. Is the nursing mother playing a biological or a social role? Feeding or honding? We can hardly separate the two.so seamlessly are they woven together. But fatherhood is a different matter. A father makes his sole biological contirbution at the moment of conception, nine months before the infant enters the world. Because social paternity is linked only indirectly to biological paternity, a connection cannot be assumed. The phrase Dto father a child‖ usually only to the act of insemination, not the responsibility for raising the child. What fathers contribute after conception is largely a matter of cultural devising.同身为人母一样，身为人父是由生物和社会两方面构成的。然而在全世界，就将这两方面融合成一个协调的身份而言，母亲们要比父亲们成功多子。照料孩子的母亲扮演的是一个生物学意义上的角色，还是一个社会角色？是喂养孩子还是联系母子之情？我们很难将二者分开，它们彼此紧密地联系在一起。但是身为人父就不同了。一个父亲只是在他的妻子怀孕的时候，即婴儿来到人世的9个月前，做出他生物学上的贡献。由于社会意义上的父子关系只是间接与生物学意义上的父子关系相关，因此不能说他们之间存在必然联系。为人之父通常只是指授精这一行为，而不是指抚养孩子的责任。父亲们在怀孕之后做什么样的贡献，这很大程度上是一个文化设计的问题。10、Moreover, despite their other virtues, men are not ideally suited to responsible fatherhood. Men areinclined to sexual promiscuity and paternal waywardness Anthroplogically fatherhood constitutes what might be termed a necessary problem. It is necessary because child well-being and societal success hinge largely on a high level of paternal investment: men‘s willingness to devote energy and resource to the care of their offspring. It is a problem because men frequently are unwilling or unable to make that vital investment.此外尽管男性有其他的优点，他们并非理想地适合承担身为人父的责任。男性倾向于滥交，承担父亲的责任不稳定。在人类学看来，身为人父成了所谓的D必不可少的问题‖。说它必不可少，是因为儿童的幸福和社会成功很大程度上取决于高水平的父系投入：即男性愿意贡献精力和资源照料后代。说它是个问题，是因为男性经常不愿意或者无法做出这种至关重要的投入。11、Bacause fatherhood is universally problematic, cultures must mobilize to enforce the father role, guiding men with legal and extralegal pressures that require them to maintain a close alliance with their children‘s mother and invest in their children. Because men don‘t volunteer for fatherhood as much as they are conscripted into it by the surrounding culture, only an authoritative cultural commitment to fatherhood can fuse biological and social paternity into a coherent male identity. For exactly this reason, anthropologist Margaret Mead and others have observed that the supreme test of any civilization is whether it can socialize men by teaching them to nurture their offspring.由于身为父亲是一个普遍问题，所以各种文化必须齐心协力，加强父亲的角色、指导男性，用法律或法律之外的压力要求他们与孩子的母亲紧密合作，并对他们的孩子有所付出。如果没有周围文化的感召，男人们不会主动履行父亲的责任，只有强烈的身为人父的文化使命感，才能将生物意义的和社会意义的父亲身份融合成一个和诣的男性身份。正是由于这个原因，人类学家玛格丽特?米德和其他观察到，对一个文明的最高检测就是看它是否能通过教育男性去抚育后代从而将男性社会化。12、The states could hardly be higher. Our society‘s conspicuous failure to sustain norms of fatherhood reveals a failure of collective memory and a collapse of moral imagination. It undermines families, neglects children, causes or aggravates our worst social problems and makes individual adult happiness, both female and male, harder to achieve.父道沦丧所带来的危险非常之在。我们的社会不能维系身为人父的准则这个明显的失败，反映了集体记忆的失败和道德想象力的崩溃。它使家庭遭到破坏，孩子受到忽视，还造成或恶化了最严重的社会问题，并且让个体成年人的幸福―包括男性和女性―更加难以实现。13、Ultimately, this failure reflects nothing less than a culture gone awry, unable to establish the boundaries and erect the signposts that can harmonize individual happiness with collective well-being. In short, it reflects aculture that fails to Denculture‖ individual men and women , mothers and fathers.最终这一失败反映了一种扭曲的文化，这种文化不能确立自己的边界并树立起调和个人幸福与集体幸福的路标。简而言之，它反映的是一种不能适应特殊的男人、女人和为人父母者所处社会的文化。14、In personal terms, the main result of this failure is the spread of a mefirst egotism hostile to all except the most puerile understandings of personal happiness. In social terms, the results are a decline in children‘s well-being and a rise in male viloence, especially against women. The most significant result is our society‘s steady fragmentation into atomized individuals, isolated from one another and estranged from the aspirations and realities of common membership in a family, a community, a nation bound by mutual commitment and shared memory.从个人的角度来说，这一失败的主要后果是自我优先的自我中心主义的蔓延，除了对个人幸福的最天真的理解之外，对一切都怀有敌意。从社会的角度来说，其后果是儿童生活质量的下降和男性暴力的攀升，尤其是针对女性的暴力。最为显著的后果是我们的社会不断地分裂为单个的个体。这些个体彼此隔离，并同通过相互承担义务和共享的记忆联系在一起的家庭、社会和国家中的一般成员的抱负与现实疏远起来。15、Many voices today, including many expert voices, urge us to accept the decline of fatherhood with equanimity. Be realistic, they tell us. Divorce and out-of Cwedlock childbearing are here to stay. Growing numbers of children will not have fathers. Nothing can be done to reverse the trend itself. The only solution is to remedy some of its consequeces: More help for poor children. More sympathy for single mothers. Better divorce. More child-support payments. More prisons. More programs aimed at substituting for fathers.今天很多人，包括许多专家，敦促我们平静地接受父道的沦丧这一事实。现实点吧，他们说。离婚和婚外产子仍将继续发生。越来越多的孩子们将没有父亲。没什么能扭转这一趋势本身。唯一的办法是对某些后果采取补救：对贫困儿童提供更多的援助，对单身母亲给予更多的同性。更好地处理离婚，支付更多的儿童扶养费。设立更多的限制。实施更多旨在取代父亲的方案。16、Yet what Abraham Lincoln called the better angels of our nature always have guided us in the opposite direction. Passivity in the face of crisis is inconsistent with the American tradition. Managing decline never has been the hallmark of American expertise. In the inevitable and valuable tension between conditions and aspirations-between the social Dis‖ and the moral Dought‖-our birthright as Americans always has been our confidence that we can change for the better.‖然而，亚伯拉罕?林肯称之为我们天性中美好的一面的东西总是指引着我们朝向相反的方向。在危机面前消极被动不符合美国的传统。维持下降的趋势从来不是美国专家的特点。在现实与希望―社会的D存在‖与道德的D责任‖―之间不可避免而又有价值的张力之下，身为美国人我们始终自信我们能变得更好。17、Does every child need a father? Our current answer hovers between Dnot necessarily‖and Dno.‖ But we need not make permanent the lowering of our standards. We can change our minds. We can change our minds without passing new laws, spending more tax dollars or empaneling more expert commissions. Once we change our philosophy, we might well decide to pass laws, create programs or commission research. But the first and most important thing to change is not policies, but ideas.每个小孩都需要一个父亲吗？我们目前的答案介于D不一定‖与D不‖之间。但我们不必持久地降低标准。我们可以改变观念。不必通过新的法律、花费纳税人更多的钱或成立更多的专家委员会，我们就能改变观念。人生观一旦改变，我们极有可能做了决定，通过更多法律，设置更多的项目，进行更多的研究。但是最基本也是最重要的，不是改变政策，而是改变观念。18、Our essential goal must be the rediscovery of the fatherhood idea: For every child, a legally and morally responsible man.我们的最根本目标必须是父道观念的重新发现：对每个儿童而言，应该有一个法律上、道德上负责任的男性。19、If my goal could be distilled into one sentence, it would be this: Because our society is lurching in the opposite direciton, I see the Good Family Man. As the principal casualty of today‘s weakening foucus on fatherhood. Yet I can not imagine a good society without him.如果把我的目标提炼成一句话，那就是：一个好的社会颂扬把家庭放在首位的男性典范。由于我们的社会正步履蹒跚地走向相反的方向，我把D居家好男人‖看作是今天弱化父道的主要受害者。然而，我不能想像，没有这样的好男人会有一个美好社会。八、Europeans Just Want to Have Fun1、Walking across Boulevard St. Michel in Paris, on the night before Bastille Day I bumped into an old friend-an American who has lived in the city for 25 years-who told me he was taking up the tango. When I asked him why, he suggested I take a stroll along the Left Bank of the Seine, opposite Ile St. Louis and so of course I did.法国革命纪念日前夜当我穿越巴黎圣米歇尔大街时，遇见了一位在巴黎生活了25年的美国老朋友。他告诉我，他迷上了探戈。当我问他为何如此时，他建议我沿着圣路易岛对面的塞纳河左岸走一遭。当然，我照办了。2、It was one big party. A drop-dead-gorgeous crowd was tangoing away in a makeshift, open-air amphitheater. Nearby a multiethnic group was doing the meringue. Hundreds of others were tucking into picnics by the river as a full moon rose in a cloudless sky. Much later that night, after a perfect fish soup in the Place des Vosges I walked into the narrow passages of the Marais District and stumbled upon an impromptu block party. Someone had set up a sound systom on the sidewalk, and the street was packed with people-straight and gay, young and old, black and white-dancing to salsa.那里正在举行一个盛大的舞会，俊男靓女们正在临时搭建的露天剧场跳着探戈。在附近，一群不同族裔的人正在跳拉丁默朗格舞。当一轮满月从晴朗的夜空升起时，河边数以百计的人正在尽情享受野炊的乐趣。当晚后半夜，在浮日广场喝完鲜美的鱼汤，穿过马菜街区窄窄的街道，我无意之间又遇上一个即兴的街区舞会。有人已在人行道上安装好音响系统、街道上挤满了人――异性恋、同性恋、年轻人、老年人、黑人、白人――都随着担丁萨尔乐曲翩翩起舞。3、Europe is enjoying itself. O.K. in late July, it always does. The weekend I was in Paris, an estimated 500,000 kids descended on Berlin for the annual Love Parade, a carnaival of techno music,dope and sex. Meanwhile, tens of thousands of families started their treks from the damp north of the Gontinent to their vacation homes in the warm south. But even when the sun isn‘t shining, Europeans seem to eb throwing themselves into fun and festivity with unprecedented zeal. Each weekend, central London is one great bacchanal Cities that for reasons of politics or religion were once gloomily repressive-Madrid, say, or Dublin- now rock to the small hours. In Prague the foreign visitors who get talked about are not the earnest young Americans who flocked there in the early 1990s, but British partygoers who have flown in for the cheap beer and pretty girls. The place that British historian Mazower once called the true dark continent- and from whose curdled soul the horrors of fascism sprang- has become Europa ludens, a community at play.欧洲人过得逍遥自在。是的，7月末的欧洲通常如此。我在巴黎的那个周末，估计有50万年轻人蜂拥进入柏林，参加一年一度的D爱之游行‖活动。那是一个充满泰克诺音乐、毒品和性的狂欢。此时数以万计的家庭也正从润湿的欧洲大陆北部，长途跋涉来到温暖南部自己的度假屋。但是即使阳光不那么灿烂，欧洲人似乎也会以极大的热忱投身于娱乐和节日欢庆之中。周末的伦敦市中心变成了饮酒派对的场所。昔日因受到政治、宗教专制统治而郁郁寡欢的马德里、都柏林，而今可以摇滚狂欢至凌晨。布拉格人谈论的外国游客不再是那些20世纪90年代初成群结队，接踵而至的年轻美国人。取而代之的是那些为了享受廉价啤酒、漂亮女孩幕名而至的英国派对客一族。由于欧洲是令人胆颤心惊的纳粹主义的诞生地，英国历史学家Mark,Mazower曾把欧洲称为绝对黑暗大陆。而如今欧洲成了娱乐的天堂，快乐的都城。4、Funny. This is how the U.S. was supposed to be. In a famous series of essays collected in his 1976 book, The Cultural Contradictions of Capitalism, Daniel Bell noted how the decline of the Protestant small- town ethic had unhinged American capitalism from its moral foundation of capitalism (had ) become hedonism, the idea of please as a way of life.‖ In a 1969 cover story titled DCalifornia: A State of Excitement,‖ Time reported that, as most Americans saw it, Dthe good, godless,gregarious pursuit of pleasure is what California is all about…. ?I have seen the future,‘ says the newly returned visitor to California, ?and it plays.‘‖真是可笑！这本该是美国的模样嘛！丹尼尔?贝尔1976年出版《资本主义文化矛盾》一书，书中收录的一系列著名文章描述了新教徒小镇式道德观的衰落怎样动摇了美国资本主义的道德基础和对工作内在价值的认识。20世纪60年代，贝尔声称，D资本主义文化经过拨乱反正已变成了享乐主义文化，享受成为生活的一种方式。‖1969年《时代周刊》一篇名为《加利福尼亚：充满刺激之州》的封面故事中写道，D追寻美好的、非宗教的、交际性的快乐已经成了加利福尼亚的全部。每个刚去过加州的人都说，?我看到了未来，自由自在的娱乐在发挥作用。‘‖当时绝大多数美国人对报道中提及的情况都是有目共睹的。5、But the American future didn‘t turn out as we expected. While Europeans cut the hours they spend at the office or factory-in France it is illegal to work more than35 hours a week-and lengthened their vacations, Americans were concluding that you could be happy only if you work hard and play hard. So they began to stay at their jobs longer than ever and then, in jam-packed weekends at places like the Haptons on Long Island, invented the uniquely American concept of scheduled joy, filling a day off with one appointment after another, as if were no different from one at the office. American conservatives, meanwhile, came to believe that European‘s desire to devote themselves to the pleasures of life and-the shame of it-six weeks annual vacation was evidence of a lack of seriousness and would, in any event, end in economic tears.但美国的未来并没有成为我们所期待的那样。当欧洲人缩短在办公室或工厂工作的时间――在法国一周工作时间超过35个小时就是非法的――延长假期时，美国人却认为只有努力工作拼命玩耍才是幸福的。因此美国人工作的时间开始变得比以往任何时候都长，然后将日程安排得满满的，去诸如位于长岛的汉普敦等地度周末，美国人创造了独特的美国式的概念，按计划娱乐，休息日排满了一个又一个的日程，好像节假日与工作日没什么区别似的。同时美国的保守者们认为：真是遗憾啊，欧洲人渴望全身心地享受生活，一年6周的假期是欧洲人不负责任的表现，无论如何欧洲人最终会为经济的衰退而痛哭流涕。6、Why do Europeans and Amerians differ so much in their attitude toward work and leisure?I can think of two reasons. First, the crowed confines of Western Europe and the expansive space of North Amerians value stuff-SUVs, 7,000-sq.-ft. house-more than they value time, while for Europeans it‘s the opposite. Second, as Bell predicted, America‘s sense of itself as a religious nation has revived. At least in the puritanical version of Christianity that has always appealed to Americans, religion comes packaged with the stern message that hard work is good for the soul. Modern Europe has avoided so melancholy a lesson.为什么欧洲人和美国人对待工作和娱乐的态度有如此大的反差呢？我能想到两个原因。首先是西欧拥挤的环境和北美广阔的空间导致了不同的消费倾向。从广义上讲，美国人对实实在在的东西例如运动型多功能车，7000平方英尺房子的重视甚至他们对时间的重视。对欧洲人来说，情况恰恰相反。其次，正如贝尔所预言的那样，美国宗教意识思想复苏，至少清教徒式的基督教历来迎合美国人的心声。严厉的教条规劝人们：努力工作对于灵魂升华是有益的。而现代的欧洲已没有了这种苦行课。7、Whatever the explanation, the idea of a work-life balance is a staple of European discourse, studied in think tanks mulled over by policymakers. In the U.S., the term, when it‘s used at all, is said with the sort of sneer reserved for those who eat quiche. But it might still catch on. When Bill Keller was named executive editor of the New York Times, he encouraged the staff to do Da little more savoring‖of life, spending time with their families or viewing art.不管如何解释，工作与生活平衡这种观念是欧洲的要义，智囊团对之研究，决策者反复思考。在美国如果这种观念被提升的话，话语间也带有对那些吃乳蛋饼的人的耻笑。但说不定这种观念以后会很流行呢。《纽约时报》总编比尔?凯勒走马上任时，就鼓励手下人员D多品味一下生活的乐趣‖，多陪陪家人，或者多欣赏欣赏艺术。8、Even better, they could take up the tango.
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