經(jīng)典的英語(yǔ)勵(lì)志美文閱讀
談到“勵(lì)志”，我想每一個(gè)人都有自己的定義。下面是小編分享的經(jīng)典的英語(yǔ)勵(lì)志美文閱讀，一起來(lái)看一下吧。
Children used to play a game of pointing at someone, suddenly saying, “What are you?” Some people answered by saying, “I am a human being,” or by nationality, or by religion.
過(guò)去，孩子們通常會(huì)玩這樣的游戲——突然指著一個(gè)人說(shuō)：“你是干什么的？”有些人會(huì)回答：“我是一個(gè)人�！被蚧卮鹗悄膰�(guó)人，或是哪個(gè)宗教的信徒。
When this question was put to me by a new generation of children, I answered, “an anthropologist.”
當(dāng)新一代的孩子這樣問(wèn)我時(shí)，我答道：“我是一個(gè)人類學(xué)家�！�
Anthropology is the study of whole ways of life, to which one must be completely committed, all the time. So that when I speak of what I believe as a person, I cannot separate this from what I believe as an anthropologist.
人類學(xué)是對(duì)人類所有生活方式的研究，需要一個(gè)人將全部的精力與時(shí)間都投入其中。所以，在談?wù)撔叛鰰r(shí)，我無(wú)法將自己作為一個(gè)人的信仰與作為一個(gè)人類學(xué)家的信仰區(qū)分開(kāi)來(lái)。
I believe that to understand human beings it is necessary to think of them as part of the whole living world. Our essential humanity depends not only on the complex biological structure which has been developed through the ages from very simple beginnings, but also upon the great social inventions which have been made by human beings, perpetuated by human beings, and in turn give human beings their stature as builders, thinkers, statesmen, artists, seers, and prophets.
我相信，把人類看作整個(gè)世界的一部分，對(duì)了解人類是十分必要的。除了經(jīng)歷漫長(zhǎng)歲月，由最初簡(jiǎn)單的生命形式發(fā)展成為的復(fù)雜生物結(jié)構(gòu)，決定人性本質(zhì)的因素還有人類社會(huì)的眾多偉大發(fā)明。人類創(chuàng)造并一直使用著它們，而反過(guò)來(lái)它們也將諸如建筑師、思想家、政治家、藝術(shù)家、觀察家、預(yù)言家等身份賦予了人類。
I believe that each of these great inventions—language, the family, the use of tools, government, science, art, and philosophy—has the quality of so combining the potentialities of every human temperament, that each can be learned and perpetuated by any group of human beings, regardless of race, and regardless of the type of civilization within which their progenitors lived; so that a newborn infant from the most primitive tribe in New Guinea is as intrinsically capable of graduation from Harvard, or writing a sonnet, or inventing a new form of radar as an infant born on Beacon Hill.
我堅(jiān)信，這樣的特性存在于每一項(xiàng)偉大的發(fā)明之中，比如語(yǔ)言、家庭、工具的使用、政府、科學(xué)、藝術(shù)和哲學(xué)，將每個(gè)人性格中的.潛能巧妙地結(jié)合起來(lái)。無(wú)論任何種族、任何文明的后裔，任何一個(gè)人類群體都能學(xué)習(xí)并將它發(fā)揚(yáng)光大。所以，一個(gè)新幾內(nèi)亞島最原始部落的新生嬰兒完全有能力從哈佛大學(xué)畢業(yè)，寫(xiě)出一首十四行詩(shī)或發(fā)明一種新型的雷達(dá)，就像出生在比肯山的孩子那樣。
But I believe, also, that once a child has been reared in New Guinea or Boston or Leningrad or Tibet, he embodies the culture within which he is reared, and differs from those who are reared elsewhere so deeply, that only by understanding these differences can we reach an awareness which will give us a new control over our human destiny.
但我也相信，在新幾內(nèi)亞島、波士頓、列寧格勒或是西藏長(zhǎng)大的孩子，必定具備不同于他人的、屬于自己國(guó)家的文化特性。這些文化特性對(duì)他們有著深遠(yuǎn)的影響，因此要想真正了解如何重新把握人類的命運(yùn)，必須首先理解這些差異。
I believe that human nature is neither intrinsically good nor intrinsically evil, but individuals are born with different combinations of innate potentialities, and that it will depend upon how they are reared—to trust and love and experiment and create, or to fear and hate and conform—what kind of human beings they can become.
我相信，人性本無(wú)善惡之分，每個(gè)人生來(lái)都是先天潛能的不同組合，而決定人性善惡的是他們所接受的教育——是教育他們?nèi)バ湃�、�?ài)、試驗(yàn)和創(chuàng)造，還是教育他們?nèi)タ謶�、仇恨和順從——他們的人格也由此決定。
I believe that we have not even begun to tap human potentialities, and that by continuing humble but persistent study of human behavior, we can learn consciously to create civilizations within which an increasing proportion of human beings will realize more of what they have it in them to be.
我認(rèn)為，人類的潛能甚至還不曾開(kāi)始發(fā)揮，我相信只要以謙恭的態(tài)度堅(jiān)持不懈地研究人類行為，讓越來(lái)越多的人發(fā)現(xiàn)自身更多的潛能，我們就能自覺(jué)地學(xué)會(huì)創(chuàng)造文明。
I believe that human life is given meaning through the relationship which the individual’s conscious goals have to the civilization, period, and country within which one lives.
我相信，人的生命之所以有意義，正是由于其個(gè)人樹(shù)立的目標(biāo)與他所處的文明、時(shí)代和國(guó)家之間有著密切的聯(lián)系。
At times, the task may be to fence a wilderness, to bridge a river, or rear sons to perpetuate a young colony. Today, it means taking upon ourselves the task of creating one world in such a way that we both keep the future safe and leave the future free.
也許有時(shí)，我們的任務(wù)會(huì)是為一片荒地修起圍墻，為一條河架橋，或養(yǎng)育后代讓年輕的群體延續(xù)下去。如今，為了安寧而自由的未來(lái)生活，這就意味著我們必須承擔(dān)起責(zé)任，去創(chuàng)造一個(gè)全新的世界。
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