美文欣賞翻譯篇一：英語(yǔ)美文賞析 帶翻譯

(Reports on Britain Under the Bombs)

Night after night, in the hot summer and early fall of 1940, a deep,

under the waves of German

an American voice with a slight steady voice came over the Atlantic Ocean

from England to America, telling of England's battle for survival

bombers

. This strong and steady voice,

accent of North Carolina, belonged to Edward R. Murrow, head of the European staff of the Columbia Broadcasting System.

"This is London," said Murrow, while the bombs fell and flames spread

His voice had a tone of sorrow for the

no matter what it had to endure. It

Nazi bombs on the streets of the city. suffering of that ancient city, and a tone of confidence, too -- a feeling of

belief that London would be there, could not be destroyed.

The heavy raids

began in the middle of August, and

started to fall along England's Channel

Coast. The German bombers cast dark shadows over the white cliffs of Dover, and England's Home Guard prepared to fight on the beaches, on the cliffs, and in the hills, until the last Englishman died or the invaders were driven off

. Air Marshal Goering's bomber pilots were sure of their ultimate triumph over England. Hitler and Goering believed that when London became a burned city like Warsaw and Rotterdam

, England would surrender.

They had the English Channel as a barrier against But the English were more fortunate than the Poles in Warsaw and the Dutch

in Rotterdam.

Nazis in the sky.

The hardships of London really started in the first week of September,

German bombers

Marshal Goering when Hitler was at last convinced that the English did not intend to give in.

On September 7, 1940, nearly four hundred

boasted, hammered the city with bombs in broad daylight

.

delivered its bombs right into the enemy's heart."

Fires burned, houses fell, gas pipes burst, and dark smoke rose from

the streets. Men, women, and children felt the effect of the bombs. Radar sirens wailed

,

another, ambulances rushed from one place of agony to

and fire fighters faced the

flames hour after hour. the Nazi ground forces, and they had the Royal Air Force(RAF) to battle the "This is the historic hour when our air force for the first time

It seemed impossible for any city to take so much punishment and continue to endure. It seemed impossible for people of the city to do their daily jobs, to work and eat and sleep and carry on the business of life, with the crash

of bombs all around them

above.

But the city endured. Trains brought commuters in from the

The fires were brought suburbs

. Buses bumped

along the streets. and planes spitting fire in the skies

under control. Bottles of dairy milk arrived in door ways, and women took them in, as though the war were a thousand miles away. Newspapers

appeared and people bought them, hurrying to work and

reports of the battle raging over London.

And Edward R. Murrow went on the air, saying in his deep, steady

He did not speak them with any attempt to voice, "This is London." He spoke as though nothing could ever keep him from saying

those words.

sound heroic. He simply voiced the quiet truth of the city's existence. Murrow knew that Britain's fate depended upon the resolution of the people in the shops and streets, the men in the pubs

, the housewives, those watching for fire on the roofs, the people who had a thousand difficult and painful things to do.

Much depended upon the handful of pilots who rose day after day and

to meet the flocks

of Nazi bombers. The pilots in the night after night

still fighting.

But the people of London were also in the front lines, and they did not

They couldn't reach up

to They had to dig quickly in cellars

have the satisfaction of being able to fight back. and smash

the enemy planes. reading RAF reached the limits of exhaustion and then went beyond those limits,

rescue their friends who had been buried underneath the wreckage

. They had to put out endless fires. They had to stand firm and take whatever the enemy threw at them.

In a broadcast on October 1, 1940, Murrow declared:

bomb,

"Mark it down that these people are both brave and patient, that all are equal under the

that this is a war of speed and organization, and that

provides for the defense and decency whichever

political system best

of the little man will win."

Murrow's projection of eventual victory for the ordinary people

The Nazi powers were finally defeated by the proved to be accurate.

Allied nations.

美文欣賞翻譯篇二：培根美文《論讀書(shū)》原文及三種譯文鑒賞

培根美文《論讀書(shū)》原文及三種譯文鑒賞

閱讀是我們獲取知識(shí)的重要手段，下面是培根著名的關(guān)于讀書(shū)的一篇美文——論讀書(shū)，并奉上另外兩個(gè)版本的譯文。對(duì)于好的書(shū)，可以多加研讀，對(duì)于普通書(shū)籍，知其大意即可，就像在快速閱讀中，閱讀是彈性的，你可以選擇對(duì)內(nèi)容把握程度的深淺。“有些書(shū)可以淺嘗輒止，有些書(shū)可以生吞，而有少數(shù)書(shū)應(yīng)該細(xì)嚼慢咽，融會(huì)貫通”——

談讀書(shū)

——王佐良譯

讀書(shū)足以怡情，足以博彩，足以長(zhǎng)才。其怡情也，最見(jiàn)于獨(dú)處幽居之時(shí)；其博彩也，最見(jiàn)于高談闊論之中；其長(zhǎng)才也，最見(jiàn)于處世判事之際。練達(dá)之士雖能分別處理細(xì)事或一一判別枝節(jié)，然縱觀統(tǒng)籌、全局策劃，則舍好學(xué)深思者莫屬。

讀書(shū)費(fèi)時(shí)過(guò)多易惰，文采藻飾太盛則矯，全憑條文斷事乃學(xué)究故態(tài)。讀書(shū)補(bǔ)天然之不足，經(jīng)驗(yàn)又補(bǔ)讀書(shū)之不足，蓋天生才干猶如自然花草，讀書(shū)然后知如何修剪移接；而書(shū)中所示，如不以經(jīng)驗(yàn)范之，則又大而無(wú)當(dāng)。

有一技之長(zhǎng)鄙讀書(shū)，無(wú)知者慕讀書(shū)，唯明智之士用讀書(shū)，然讀書(shū)并不以用處告人，用書(shū)之智不在書(shū)中，而在書(shū)外，全憑觀察得之。讀書(shū)時(shí)不可存心詰難作者，不可盡信書(shū)上所言，亦不可只為尋章摘句，而應(yīng)推敲細(xì)思。

書(shū)有可淺嘗者，有可吞食者，少數(shù)則須咀嚼消化。換言之，有只須讀其部分者，有只須大體涉獵者，少數(shù)則須全讀，讀時(shí)須全神貫注，孜孜不倦。書(shū)亦可請(qǐng)人代讀，取其所作摘要，但只限題材較次或價(jià)值不高者，否則書(shū)經(jīng)提煉猶如水經(jīng)蒸餾，淡而五味矣。

讀書(shū)使人充實(shí)，討論使人機(jī)智，筆記使人準(zhǔn)確。因此不常做筆記者須記憶特強(qiáng)，不常討論者須天生聰穎，不常讀書(shū)者須欺世有術(shù)，始能無(wú)知而顯有知。

讀史使人明智，讀詩(shī)使人靈秀，數(shù)學(xué)使人周密，科學(xué)使人深刻，論理學(xué)使人莊重，邏輯修辭之學(xué)使人善辯：凡有所學(xué)，皆成性格。人之才智但有滯礙，無(wú)不可讀適當(dāng)之書(shū)使之順暢，一如身體百病，皆可借相宜之運(yùn)動(dòng)除之。滾球利睪腎，射箭利胸肺，慢步利腸胃，騎術(shù)利頭腦，諸如此類(lèi)。如智力不集中，可令讀數(shù)學(xué)，蓋演算須全神貫注，稍有分散即須重演；如不能辨異，可令讀經(jīng)院哲學(xué)，蓋是輩皆吹毛求疵之人；如不善求同，不善以一物闡證另一物，可令讀律師之案卷。如此頭腦中凡有缺陷，皆有特藥可醫(yī)。

【原文】 音頻/youergequ/p429386/

Of Studies

——Francis Bacon

Studies serve for delight, for ornament, and for ability. Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgment and disposition of business. For expert men can execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affairs come best from those that are learned.

To spend too much time in studies is sloth; to use them too much for ornament is affection; to make judgment wholly by their rules is the humor of a scholar. They perfect nature and are perfected by experience: for natural abilities are like natural plants, that need pruning by study, and studies themselves do give forth directions too much at large, except they be bounded in by experience.

Crafty men contemn studies, simple men admire them, and wise men use them, for they teach not their own use; but that is a wisdom without them and above them, won by observation. Read not to contradict and confuse; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider.

Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is some books are to be read only in parts; others to be read, but not curiously; and some few to be ready wholly, and with diligence and attention. Some books also may be read by deputy and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books; else distilled books are, like common distilled waters, flashy things.Reading makes a full man; conference a ready man; and writing an exact man. And therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit; and if he read little, he had need have much cunning to seem to know that he doth not.

Histories make men wise; poets witty; the mathematics subtle; natural philosophy deep; moral grave; logic and rhetoric able to contend.

Abeunt studia in mores. Nay there is no stond or impediment in the wit, but may be wrought out by fit studies: like as diseases of the body may have appropriate exercises. Bowling is good for the stone and reins; shooting for the lungs and breast; gentle walking for the stomach; riding for the head; and the like. So if a man’s wit be wandering, let him study the mathematics; for in demonstrations, if his wit be called away never so little, he must begin again. If his wit be not apt to distinguish or find differences, let him study the schoolmen; for they are cymini sectores. If he be not apt to beat over matters, and to call up one thing to prove and illustrate another, let him study the lawyers’ cases. So every defect of the mind may have a special receipt.

論讀書(shū)

——廖運(yùn)范譯

讀書(shū)能給人樂(lè)趣、文雅和能力。人們獨(dú)居或退隱的時(shí)候，最能體會(huì)到讀書(shū)的樂(lè)趣；談話的時(shí)候，最能表現(xiàn)出讀書(shū)的文雅；判斷和處理事務(wù)的時(shí)候，最能發(fā)揮由讀書(shū)而獲得的能力。那些有實(shí)際經(jīng)驗(yàn)而沒(méi)有學(xué)識(shí)的人，也許能夠一一實(shí)行或判斷某些事物的細(xì)微末節(jié)，但對(duì)于事業(yè)的一般指導(dǎo)、籌劃與處理，還是真正有學(xué)問(wèn)的人才能勝任。

耗費(fèi)過(guò)多的時(shí)間去讀書(shū)便是遲滯，過(guò)分用學(xué)問(wèn)自炫便是矯揉造作，而全憑學(xué)理判斷一切，則是書(shū)呆子的癖好。學(xué)問(wèn)能美化人性，經(jīng)驗(yàn)又能充實(shí)學(xué)問(wèn)。天生的植物需要人工修剪，人類(lèi)的本性也需要學(xué)問(wèn)誘導(dǎo)，而學(xué)問(wèn)本身又必須以經(jīng)驗(yàn)來(lái)規(guī)范，否則便太迂闊了。

技巧的人輕視學(xué)問(wèn)，淺薄的人驚服學(xué)問(wèn)，聰明的人卻能利用學(xué)問(wèn)。因?yàn)閷W(xué)問(wèn)本身并不曾把它的用途教給人，至于如何去應(yīng)用它，那是在學(xué)問(wèn)之外、超越學(xué)問(wèn)之上、由觀察而獲得的一種聰明呢！讀書(shū)不是為著要辯駁，也不是要盲目信從，更不是去尋找談話的資料，而是要去權(quán)衡和思考。

有些書(shū)只需淺嘗，有些書(shū)可以狼吞，有些書(shū)要細(xì)嚼慢咽，漫漫消化。也就是說(shuō)，有的書(shū)只需選讀，有的書(shū)只需瀏覽，有的書(shū)卻必須全部精讀。有些書(shū)不必去讀原本，讀讀它們的節(jié)本就夠了，但這僅限于內(nèi)容不大重要的二流書(shū)籍：否則，刪節(jié)過(guò)的往往就像蒸餾水一樣，淡而無(wú)味。

讀書(shū)使人淵博，論辯使人機(jī)敏，寫(xiě)作使人精細(xì)。如果一個(gè)人很少寫(xiě)作，他就需要有很強(qiáng)的記憶力；如果他很少辯論，就需要有機(jī)智；如果他很少讀書(shū)，就需要很狡猾，對(duì)于自己不懂的事情，假裝知道。歷史使人聰明，詩(shī)歌使人富于想象，數(shù)學(xué)使人精確，自然哲學(xué)使人深刻，倫理學(xué)使人莊重，邏輯學(xué)和修辭學(xué)使人善辯。

總之，讀書(shū)能陶冶個(gè)性。不僅如此，讀書(shū)并且可以鏟除一切心理上的障礙，正如適當(dāng)?shù)倪\(yùn)動(dòng)能夠矯治身體上的某些疾病一般。例如，滾球有益于腎臟；射箭有益于胸肺；散步有益于腸胃；騎馬有益于頭腦等等。因此，假若一個(gè)人心神散亂，最好讓他學(xué)習(xí)數(shù)學(xué)，因?yàn)樵谘菟銛?shù)學(xué)題目的時(shí)候，一定得全神貫注，如果注意力稍一分散，就必須得再?gòu)念^做起。假若一個(gè)人拙于辨別差異，就讓他去請(qǐng)教那些演繹派的大師們，因?yàn)樗麄冋�是剖析毫發(fā)的人。假若一個(gè)人心靈遲滯，不能舉一反三，最好讓他去研究律師的案件。所以每一種心理缺陷，都有一種特殊的補(bǔ)救良方。

論學(xué)習(xí)

——孫有中譯

學(xué)習(xí)可以作為消遣，作為裝點(diǎn)，也可以增進(jìn)才能。其為消遣之用，主在獨(dú)處、歸休之時(shí)；為裝點(diǎn)，則在高談闊論之中；為才能，則在明辨是非、深謀遠(yuǎn)慮之間；因?yàn)閷?zhuān)于一技者可以操持甚或判斷一事一物，而唯有博學(xué)之士方能縱觀全局，通權(quán)達(dá)變。

過(guò)度沉溺于學(xué)習(xí)是怠惰；過(guò)度炫耀學(xué)問(wèn)是華而不實(shí)；食書(shū)不化乃書(shū)生之大疾。學(xué)習(xí)可以完善天性，并通過(guò)經(jīng)驗(yàn)得以完善自身；因?yàn)樘焐�之才猶如天然之草木，尚需通過(guò)學(xué)習(xí)加以修整；而紙上學(xué)問(wèn)未免空談，除非由經(jīng)驗(yàn)加以約束。

聰穎者鄙視學(xué)習(xí)，愚魯者羨慕學(xué)習(xí)，明智者利用學(xué)習(xí)；學(xué)習(xí)本身并不教人如何運(yùn)用；唯有觀察可以帶來(lái)超越學(xué)習(xí)的智慧。讀書(shū)不為爭(zhēng)論長(zhǎng)短，不為輕信盲從，也不為高談闊論，而旨在衡情度理。

有些書(shū)可以淺嘗輒止，有些書(shū)可以生吞，而有少數(shù)書(shū)應(yīng)該細(xì)嚼慢咽，融會(huì)貫通；換言之，有些書(shū)可以

閱讀，但不必謹(jǐn)小慎微；而有少數(shù)書(shū)應(yīng)該悉心通讀，刻苦研習(xí)。有些書(shū)可以請(qǐng)人代讀，也可以讀其節(jié)選；但這只限于那些不夠重要的論述和粗制濫造的書(shū)籍；否則，經(jīng)過(guò)提煉的書(shū)猶如經(jīng)過(guò)提煉的水一樣，淡而無(wú)味。

讀書(shū)使人充實(shí)，討論使人機(jī)智，筆記使人嚴(yán)謹(jǐn)；因此，假若一個(gè)人很少做筆記，那他需要有超人的記憶；假若他很少討論，那他需要天資聰穎；而假若他很少讀書(shū)，那他需要有充分的狡詐掩飾自己的無(wú)知。讀史使人明智，讀詩(shī)使人聰穎，算數(shù)使人縝密，自然哲學(xué)使人深刻，倫理使人莊重，邏輯與修辭使人善辯。

總之，學(xué)習(xí)造就性格；不盡如此，心智中任何障礙可以通過(guò)恰當(dāng)?shù)膶W(xué)習(xí)來(lái)疏通。這正如身體尚的疾病可以通過(guò)恰當(dāng)?shù)腻憻拋?lái)消除：滾球有益于腰腎，射箭有益于胸肺，慢步有益于腸胃，騎馬有益于大腦，等等。因此，假若有人甚至懶散，那就讓他學(xué)習(xí)算術(shù)，因?yàn)樵谘菟阒�，注意力稍有分散，他就必須從頭做起；假若他的智慧不足以辨別差異，那就讓他學(xué)習(xí)經(jīng)院哲學(xué)家，因?yàn)樗麄兩朴诖得�求疵；而假若他不擅處理事�?wù)，不能觸類(lèi)旁通，那就讓他學(xué)習(xí)律師的案例。因此，心智上的每一種缺陷都可能有專(zhuān)門(mén)的藥方。

三個(gè)譯本中，王佐良先生的譯本簡(jiǎn)練，廖運(yùn)范先生的譯本準(zhǔn)確，孫有中先生的譯本明白，閱讀時(shí)可對(duì)照欣賞，挑選適合自己的版本。即使是同一文章的譯文，表達(dá)相同的意思，但是，詞措的不同，理解起來(lái)也會(huì)有些許差異，在快速閱讀中也是如此，針對(duì)不同的閱讀對(duì)象，我們會(huì)有不同的速度，而精英特速讀記憶訓(xùn)練軟件，可以幫助你掌握快速提取與分辨信息，并把它整理歸類(lèi)，提高閱讀速度，使各類(lèi)閱讀更為效率。

前幾天應(yīng)邀給朋友們談了談培根Of Studies一文的漢語(yǔ)翻譯問(wèn)題�，F(xiàn)將部分講稿發(fā)布于此，請(qǐng)砭正。

【文趣欣賞】

Of Studies，是培根400年前撰寫(xiě)的一篇探討讀書(shū)問(wèn)題的散文雜記，亦是英語(yǔ)文學(xué)中婦孺皆知的勸學(xué)名篇。該文筆力遒勁蒼幽，思想精深悠遠(yuǎn)，行文簡(jiǎn)潔明快，論述深入淺出，分析桴鼓相應(yīng)，讀來(lái)時(shí)若春雨潤(rùn)物，時(shí)若激流漂石，時(shí)若清風(fēng)拂面，時(shí)若萬(wàn)籟俱號(hào)，令人似置身莊子《齊物論》所謂之“野馬也，塵埃也，生物之以息相吹也”之境界中。

Of Studies從讀書(shū)之功用立論，分析了讀書(shū)學(xué)習(xí)對(duì)人生不同凡響的意義。同時(shí)人們對(duì)讀書(shū)學(xué)習(xí)態(tài)度之取向、方法之別異，也直接影響到了學(xué)習(xí)效果的涇渭兩色。培根以為讀書(shū)的功用有三，即Studies serve for delight, for ornament, and for ability。其在人生中的具體體現(xiàn)亦有三，即 Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgment and disposition of business.

在作者看來(lái)，人們的經(jīng)驗(yàn)與學(xué)識(shí)，亦直接影響其讀書(shū)之取向與效用。具體說(shuō)來(lái)，就是expert men can execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling of affairs come best from those that are learned. 由于方法之不同，學(xué)習(xí)之效果也將各異。所以培根說(shuō)，To spend too much time in studies is sloth; to use them too much for ornament is affection; to make judgment wholly by their rules is the humor of a scholar. 這個(gè)

說(shuō)法頗似孟子“僅信書(shū)則不如無(wú)書(shū)”之教誨。

讀書(shū)不能全憑經(jīng)驗(yàn)判理，而學(xué)識(shí)亦不可脫離實(shí)際獨(dú)存。經(jīng)驗(yàn)與學(xué)識(shí)，當(dāng)是相輔相成的、彼此互補(bǔ)的。在培根看來(lái)，這兩方面的積累是人生所不可或缺的知識(shí)積淀。所以，They perfect nature and are perfected by experience: for natural abilities are like natural plants, that need pruning by study, and studies themselves do give forth directions too much at large, except they be bounded in by experience.

而對(duì)讀書(shū)態(tài)度之不同，亦決定讀書(shū)者獲益之眾寡。常見(jiàn)的現(xiàn)象是，Crafty men contemn studies, simple men admire them, and wise men use them, for they teach not their own use; but that is a wisdom without them and above them, won by observation. 讀書(shū)不求學(xué)問(wèn)長(zhǎng)進(jìn)，而是存心吹毛求疵詰難作者，以顯其能。這是另外一種庸人讀書(shū)心態(tài)。懷著此種心態(tài)讀書(shū)，焉能從中獲益！所以培根告誡學(xué)人，Read not to contradict and confuse; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider.

在前蘇聯(lián)電影《列寧在1918》中，有這樣一個(gè)情節(jié)：列寧為了躲避密探的追捕，隱蔽朋友瓦西里家里。晚上，列寧將瓦西里給他搬來(lái)的書(shū)分作兩類(lèi)，并告訴瓦西里哪些書(shū)可以枕頭，哪些書(shū)應(yīng)當(dāng)墊腳。所謂枕頭的書(shū)，就是需要認(rèn)真拜讀、仔細(xì)品味、努力思考的佳作。所謂墊腳的書(shū)，就是那些文風(fēng)浮淺、思想輕淺、論述表淺的平庸之作。培根對(duì)書(shū)的認(rèn)識(shí)與列寧的看法，可謂所見(jiàn)不差。所以他說(shuō)，Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is some books are to be read only in parts; others to be read, but not curiously; and some few to be ready wholly, and with diligence and attention.

讀書(shū)的方法，自然涵蓋對(duì)所讀之書(shū)的選擇和所讀內(nèi)容的鑒賞這兩個(gè)方面。然而，在一定意義上，讀書(shū)的方法還包括所謂之“不讀之讀”�！安蛔x之讀”，即由于種種原因，讀者不直接閱讀有關(guān)書(shū)本的內(nèi)容，而是通過(guò)閱讀有關(guān)評(píng)介文章或他人的讀書(shū)筆記來(lái)了解有關(guān)著作的基本思想和內(nèi)容。這種讀書(shū)方式，其實(shí)就是現(xiàn)代人士所慣常憑借之學(xué)習(xí)方法。人們采用這種學(xué)習(xí)方法，出于種種原因。一則原著闕如，無(wú)法直接欣賞，于是便通過(guò)閱讀他人的筆記或評(píng)介以足心愿。二則時(shí)間有限，無(wú)法一一拜讀，只好尋求便捷途徑了解其大致內(nèi)容要旨。自然，采用這種讀書(shū)方法的，恐怕也有投機(jī)之嫌。

然而，對(duì)于孜孜以求于學(xué)問(wèn)的莘莘學(xué)子而言，此法之運(yùn)用，必得統(tǒng)籌兼顧，否則必然陷入人云亦云的泥沼之中。對(duì)此，培根的忠告是：Some books also may be read by deputy and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books; else distilled books are, like common distilled waters, flashy things.

高爾基說(shuō)，書(shū)籍是人類(lèi)進(jìn)步的階梯。對(duì)人類(lèi)來(lái)說(shuō)，書(shū)籍是進(jìn)步的階梯。對(duì)于個(gè)人來(lái)說(shuō)，書(shū)籍，自然，也是進(jìn)步的階梯。書(shū)籍可以提高個(gè)人的文化素養(yǎng)、擴(kuò)展個(gè)人的思想境界和發(fā)展個(gè)人的智慧潛能。所以，培根說(shuō)Reading makes a full man; conference a ready man; and writing an exact man.讀書(shū)者要達(dá)到這樣一個(gè)收獲頗豐的境界，其前提要律至關(guān)重要，那就是所讀之書(shū)須是好書(shū)佳作。

懶于讀書(shū)之人，想謀求進(jìn)取，恐怕只能求實(shí)于夢(mèng)中，絕難得益于現(xiàn)實(shí)。誠(chéng)如培根所言： if a man write little, he had need have a great memory; if he confer little, he had need have a present

美文欣賞翻譯篇三：散文詩(shī)名篇賞析《Youth 青春》中英文

經(jīng)典英語(yǔ)名篇文章：青春

作者：Samuel Ullman

青春不是年華，而是心境；青春不是桃面、丹唇、柔膝，而是深沉的意志、宏偉的想象、熾熱的感情；青春是生命的深泉在涌流。

經(jīng)典英語(yǔ)文章《青春》背后的故事：

太平洋戰(zhàn)爭(zhēng)打得正酣之時(shí)，麥克阿瑟將軍常常從繁忙中抬起頭，注視著掛在墻上的鏡框，鏡框里是篇文章，名為《青春》。這篇文章一直伴隨著他，也跟著他到了日本。后來(lái)，日本人在東京的美軍總部發(fā)現(xiàn)了它，《青春》便開(kāi)始在日本流傳。

一位資深的日本問(wèn)題觀察家說(shuō)，在日本實(shí)業(yè)界，只要有成就者，沒(méi)有哪一個(gè)不熟知不應(yīng)用這篇美文的，就連松下電器的創(chuàng)始人松下幸之助幾十年來(lái)也把《青春》當(dāng)作他的座右銘。

還有這么一件趣事，足以證明《青春》在日本的魅力。一天，美國(guó)影片銷(xiāo)售協(xié)會(huì)主席羅森菲爾德參加日本實(shí)業(yè)界的聚會(huì)，晚宴之前的談話，他隨意說(shuō)了一句：“《青春》的作者，便是我的祖父。”在座的各位實(shí)業(yè)界領(lǐng)袖大為驚訝，其中有一位一邊激動(dòng)地說(shuō)“我一直隨身帶著它呢”，一邊從口袋里掏出了《青春》。

Youth is not a time of life; it is a state of

mind. It is not a matter of rosy cheeks, red lips

and supple knees. It is a matter of the will, a

quality of the imagination, vigor of the

emotions; it is the freshness of the deep spring

of life.

Youth means a temperamental

predominance of courage over timidity, of the

appetite for adventure over the love of ease.

This often exits in a man of 60, more than a

boy of 20.nobody grows merely by the

number of years; we grow old by deserting

our ideas. Years may wrinkle the skin, but to

give up enthusiasm wrinkles the soul. Worry,

fear, self-distrust1 bows the heart and turns

the spirit back to dust.青春不是年華，而是心境；青春不是桃面、丹唇、柔膝，而是深沉的意志、宏偉的想象、熾熱的感情；青春是生命的深泉在涌流。青春氣貫長(zhǎng)虹，勇銳蓋過(guò)怯弱，進(jìn)取壓倒茍安，如此銳氣，二十后生有之，六旬男子則更多見(jiàn)。年年有加，并非垂老；理想丟棄，方墮暮年。歲月悠悠，衰微只及肌膚；熱忱拋卻，頹唐必至靈魂。煩憂(yōu)、惶恐、喪失自信，定使心靈扭曲，意氣如灰。無(wú)論年屆花甲，抑或二八芳齡，

心中皆有生命之歡樂(lè)，奇跡之誘惑， Whether 60 or 16, there is in every

human being’s heart the lure of wonders, the 孩童般天真久盛不衰。人人心中皆u(píng)nfailing childlike appetite of what’s next and 有一臺(tái)天線，只要你從天上人間接

the joy of the game of living. In the center of

your heart and my heart there is a wireless

station; so long as it receives messages of

beauty, hope, cheer, courage and power from

men and from infinite, so long as you are

young.

When the aerials are down, and your

spirit is covered with the snows of cynicism

and the ice of pessimism, then you’ve grown

old, even at 20, but as long as your aerials are

up, to catch waves of optimism, there’s hope

you may die young at 80.

受美好、希望、歡樂(lè)、勇氣和力量的信號(hào)，你就青春永駐，風(fēng)華常存。一旦天線倒塌，銳氣被冰雪覆蓋，玩世不恭、自暴自棄油然而生，幾十年方二十，實(shí)已垂老矣；然則只要豎起天線，捕捉樂(lè)觀的信號(hào)，你就有望在八十高齡告別塵寰時(shí)仍覺(jué)得年輕。

散文詩(shī)名篇賞析《Youth 青春》中英文精校典藏版 作者：薩繆爾·厄爾曼 翻譯：王佐良

2014-08-06 時(shí)尚經(jīng)緯 Fashion

散 文 詩(shī) 名 篇 賞 析

《青 春》

作者：薩繆爾·厄爾曼 王佐良 翻譯

青春不是年華，而是心境；青春不是桃面、丹唇、柔膝，而是深沉的意志、恢宏的想像、熾熱的感情；青春是生命的深泉涌流。

青春氣貫長(zhǎng)虹，勇銳蓋過(guò)怯弱，進(jìn)取壓倒茍安。如此銳氣，二十后生有之，六旬男子則更多見(jiàn)。年歲有加，并非垂老；理想丟棄，方墮暮年。

歲月悠悠，衰微只及肌膚；熱忱拋卻，頹唐必致靈魂。憂(yōu)煩、惶恐、喪失自信，定使心靈扭曲，意氣如灰。

無(wú)論年屆花甲，抑或二八芳齡，心中皆有生命之歡愉，奇跡之感召，孩童般天真久盛不衰。

人的心靈應(yīng)如浩淼瀚海，只有不斷接納美好、希望、歡樂(lè)、勇氣和力量的百川，才能青春永駐、風(fēng)華長(zhǎng)存。

一旦心�？萁�，銳氣便被冰雪覆蓋，玩世不恭、 自暴自棄油然而生，即使年方二十，實(shí)已垂垂老矣；然則只要虛懷若谷，讓喜悅、達(dá)觀、仁愛(ài)充盈其間，你就有望在八十高齡告別塵寰時(shí)仍覺(jué)年輕。

《青 春》

黃志堅(jiān) 翻譯

青春，并非年輕歲月，而是一種心態(tài)；青春的特征，并非粉頰、朱唇、柔肢，而是毅力、激情、創(chuàng)意；青春是生命涌泉的清澈、激揚(yáng)。

青春，是指超越怯懦、勇氣如虹，不圖安逸、敢闖敢試。毅力若此，花甲多勝弱冠。年歲遞增，非必老化；背棄理想，方陷殘年。

歲月留痕，只及肌膚；激情不再，皺起心靈。憂(yōu)懼自卑，終致身心佝僂、精神萎靡。

無(wú)論年少或年長(zhǎng)，當(dāng)懷好奇的誘導(dǎo)，像孩子般總渴求著：接下來(lái)的進(jìn)展及馳騁人生的歡樂(lè)。

人人皆有心靈的感官，只要感受源源來(lái)自人間與穹蒼的啟發(fā)，感應(yīng)有關(guān)美好、希望、激情、勇毅和能力的信息，你就會(huì)朝氣勃勃、青春無(wú)限。

英文版原文

Youth

Samuel Ullman

Youth is not a time of life; it is a state of mind; it is not a matter of rosy cheeks, red lips and supple knees; it is a matter of the will, a quality of the imagination, a vigor of the emotions; it is the freshness of the deep springs of life.

Youth means a temperamental predominance of courage over timidity，of the appetite, for adventure over the love of ease. This often exists in a man of sixty more than a body of twenty. Nobody grows old merely by a number of years. We grow old by deserting our ideals.

Years may wrinkle the skin, but to give up enthusiasm wrinkles the soul. Worry, fear, self-distrust bows the heart and turns the spirit back to dust.

Whether sixty or sixteen, there is in every human being's heart the lure of wonder, the unfailing child-like appetite of what's next, and the joy of the game of living.In the center of your heart and my heart there is awireless station; so long as it receives messages of beauty, hope, cheer,courage and power from men and from the Infinite, so long are you young.

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