英語課文翻譯 Unit 1Ghosts for Tea

Unit 1Ghosts for Tea1 “Ten pence for a view over the bay”, said the old man with the telescope. “Lovely clear morning. Have a look at the old lighthouse and the remains of the great shipwreck of 1935. ”“十便士看一次海灣風(fēng)光，”那個(gè)帶著一架望遠(yuǎn)鏡的老頭說道?！岸嗝辞缋拭利惖脑绯俊Ｕ?qǐng)來看看那古老的燈塔和1935年失事的大輪船殘骸吧?！? Ten pence was sheer robbery, but the view was certainly magnificent.要十便士簡(jiǎn)直是敲詐勒索，可是海灣的景色確實(shí)壯麗。3 Cliffs stretched into the distance, sparkling waves whipped by the wind were unrolling on to the beach, and a few yachts, with creamy-white sails, were curving and dodging gracefully on the sea. Just below, a flock of seagulls were screaming at one another as they twisted and glided over the water. A mile out to sea, the old lighthouse stood on a stone platform on the rocks, which were being greedily licked by the waves. In no way indeed did I grudge my money. As I directed the telescope towards the lighthouse, the man beside me tapped my wrist. 峭壁向遠(yuǎn)方伸展，海風(fēng)激起的陣陣波浪泛著白花，沖上海灘。海面上幾艘游艇張著乳白色的風(fēng)帆優(yōu)雅地避開浪頭蜿蜓前進(jìn)。山崖下面，一群海鷗相互叫喚著，在海面上盤旋飛翔。 離岸一英里處，在海浪貪婪地吮舔著（拍打著）的巖岸上，那座古老的燈塔矗立在一座石頭平臺(tái)上。說 實(shí)話，我毫不吝惜那幾個(gè)錢。當(dāng)我把望遠(yuǎn)鏡轉(zhuǎn)朝燈塔時(shí)，站在我身旁的那個(gè)老頭拍了拍我的手腕。4“Have you heard about the terrible tragedy that occurred there in that lighthouse?' he asked in a hushed whisper. ” “I imagine there may be plenty of legends attached to such a dramatic-looking place” I suggested. “It's no legend, declared the old man. My father knew the two men involved. It all took place fifty years ago today. Let me tell you. ” 您聽過在那座燈塔里發(fā)生的一起駭人聽聞的慘案嗎?”他壓低了嗓聲對(duì)我說?！拔蚁脒@個(gè)地方看起來非常富有戲劇性，有關(guān)它的傳說一定不少，”我說?！斑@可不是傳說，”那老頭鄭重其事地說。“我父親認(rèn)識(shí)那起慘案的兩個(gè)當(dāng)事人。一切都發(fā)生在50年前的今天。讓我說給您聽聽吧?！? His voice seemed to grow deeper and more dramatic. 他的聲音似乎變得更低沉、更富有戲劇性了。6 “For a whole week that lighthouse had been isolated by storms”, he began, “with terrifying seas surging and crashing over the rocks. People on shore were anxious about the two men working there. They'd been on the best of terms until two or three weeks before, when they had quarreled over cards in the village inn. Martin had accused Blake of cheating. Blake had vowed to avenge the insult to his honor. But thanks to the wise advice of a man they both respected, they apologized to each other, and soon seemed to have got over their disagreement. But some slight resentment and bitterness remained. And it was feared that the strain of continued isolation and rough weather might affect their nerves, though, needless to say, their friends had no idea how serious the consequences would be.” “整整一個(gè)禮拜，風(fēng)暴困住了那座燈塔，”他開始說?！芭貒[的大海波濤洶涌，海浪拍打著巖石，轟然作響。岸上的人們十分擔(dān)心在那兒工作的兩個(gè)人。他們倆是多年的摯友，但在兩三個(gè)禮拜前，他們?cè)卩l(xiāng)村酒店里玩牌時(shí)吵了一架。馬丁指責(zé)布萊克打牌時(shí)耍賴，布萊克則發(fā)誓要對(duì)侮辱他人格的不實(shí)之辭進(jìn)行報(bào)復(fù)。多虧一位他們 倆都尊敬的人好言相勸，他們才互相道了歉，并以乎很快地結(jié)束了他們之間的不快。不過各自心里還有些怨恨。因此，人們擔(dān)心長時(shí)間與世隔絕所造成的極度緊張和惡劣的天氣會(huì)使他們倆神經(jīng)過敏，盡管不用說，但兩人的朋友們根本沒意識(shí)到后果會(huì)有多么嚴(yán)重?！? “Fifty years ago to-night, no light appeared in the tower, and only at two o'clock in the morning did the beam suddenly start to flash out its warning again. The next morning the light was still visible. The storm had almost blown itself out, so a relief boat set out to investigate. A grim discovery awaited the crew. The men's living-room was in a horrifying state. The table was over-turned: a pack of playing cards was scattered everywhere: bloodstains splashed the floor. The relief men climbed the winding stair to the lantern room and there discovered Martin's body, crouched beside the burning lamp. He had been stabbed and was dead. Two days later, Blake's body was washed up. scratched, bruised, and terribly injured.” “離今50年前的那個(gè)晚上，燈塔上沒有出現(xiàn)燈光，直到凌晨兩點(diǎn)鐘左右才有一束燈光突然發(fā)出警告信號(hào)。“第二天早上，燈光依然可見。風(fēng)暴已經(jīng)平息了，人們派出一條救生船前去查看情況。等待人們的卻是一個(gè)不忍目睹的場(chǎng)面馬丁和布萊克的起居室一片駭人景象，桌子翻倒在地，一副牌散得到處都是，地板上濺滿了血跡。營救人員爬上旋梯來到燈塔間，在那兒發(fā)現(xiàn)了馬丁的尸體蜷縮在仍然亮著的燈旁。他是被捅死的。兩天后，布萊克的尸體被潮水沖了上來，他身上劃破多處，渾身青腫，傷得不輕。8 “Only then could we really start guessing what had happened. This great tragedy could only have been due to a renewal of their quarrel. Bored and depressed as a result of their isolation, Martin and Blake must have started to play cards. Again suspecting cheating, Martin had accused his former friend of dishonesty; a fight had broken out and Blake had seized his knife. In a fit of madness he had attacked his companion, who had fallen mortally wounded. Then, appalled by what he had done, the loneliness, the battering of wind and waves, Blake had rushed to the parapet and flung himself on to the rocks below, where the sea had claimed him. “我們只是在那時(shí)才猜測(cè)究竟發(fā)生了什么事。這場(chǎng)大悲劇只是由于他們倆再次爭(zhēng)吵而引起的。他們準(zhǔn)是因?yàn)榕c世隔絕而內(nèi)心焦躁，于是開始玩牌。馬丁又懷疑布萊克耍賴，指責(zé)這位原先的朋友不老實(shí)。接著一場(chǎng)格斗發(fā)生了，布萊克一把拿起刀子，在一陣狂怒之下向他的伙伴刺去，馬丁受了致命傷而倒下。布萊克被自己的行為驚呆了。他受不了這里的孤獨(dú)寂寞以及風(fēng)浪的拍擊聲，于是狂奔到欄桿邊縱身跳向下面的巖石。接著大海吞噬了他。9 “But Martin was still alive. Hours later, after darkness had fallen, he had recovered consciousness. He remembered his job of lighting the lamp; suffering intense pain, the poor wretch crawled slowly up the winding staircase, dragging himself from step to step till he got to the lantern. At his last gasp he managed to light this before finally collapsing. “但當(dāng)時(shí)馬丁還活著。過了幾小時(shí)，也就是在天色暗下來以后，他蘇醒過來，想起了自己點(diǎn)燈的職責(zé)。于是，可憐的馬丁忍著劇痛，慢慢地爬上旋梯，一步一步地爬到燈前。用最后剩下的一口氣，他點(diǎn)亮了燈塔，然后倒下。10 “For years afterwards it was said that the lighthouse was haunted, and, owing to these stories, they didn't have any applicants for the job of lighthouse-keeper from among the superstitious local inhabitants. And now they say that on every anniversary of that day, especially when the sea is rough, you can stand in the living-room, hear the cards failing and the sound of angry cries, see the flash of a blade, and then glimpse a figure rushing to the parapet. And then you hear the slow dragging of a body from step to step towards the room above. “數(shù)年后，據(jù)說那座燈塔鬧鬼了。就因?yàn)檫@些傳說，當(dāng)?shù)孛孕诺木用裰袥]有人愿意申請(qǐng)做燈塔維護(hù)員。如今發(fā)人們都說，每年到出事的那一天，尤其是當(dāng)海浪很大的時(shí)候，人們站在起居室里就能聽到摔牌聲和怒吼聲，就能看到刀刃的寒光，還會(huì)瞥見一個(gè)人影奔向欄桿，然后聽到一個(gè)人緩慢地向塔頂爬去。”11 “The old man paused and I turned to go. 'By the way', he added, 'have you any free time this afternoon? If so, why don't you have tea in the lighthouse? We are putting on a special boat trip to-day. We're charging a pound. And my brother, who bought the old lighthouse when they built the new one just on the point, can serve very good teas there - included in the price of the boat trip-a bargain, considering the problem of obtaining the food. And if you are at all sensitive to the supernatural, you're likely to have an unusual, perhaps an uncanny experience there. 老頭停了停，我轉(zhuǎn)身欲走。“對(duì)了，”他又開口了，“今天下午您有空嗎?要是有空，干嗎不到那座燈塔去喝杯茶?今天我們開專船，收費(fèi)一鎊，我兄弟買下了那座舊的并在原址建造了一座新燈塔，。他能提供好的茶茶錢都算在船費(fèi)里了價(jià)錢公道，要知道搞到食品是很費(fèi)事的。如果您對(duì)鬼之類的神奇東西有那么一點(diǎn)兒興趣的話，這可能是一次不尋常的，大概還是不可思議的經(jīng)歷呢。”12 I eyed him appreciatively. 'You're wasting your talents', I said. 'You should have been a fiction writer. 'You don't believe it? exclaimed the old man indignantly. 'I'd find it a job, ' I answered. ' My father, Henry Cox, started as keeper of that lighthouse fifty- two years ago, and he and Jim Dowley, now retired on a pension, were in charge for ten years. Come and see my dad one day with that tale; he'd enjoy it' . But the old man had already turned his attention to a more likely client. 我以賞識(shí)的目光打量了他一下說：“您真是在浪費(fèi)您的才能。您應(yīng)該當(dāng)個(gè)小說家?！?“你不相信嗎？”老人很生氣的呼喊?！昂茈y相信，”我回答說?！拔腋赣H叫亨利科克斯，52年前就開始在那里當(dāng)燈塔管理員，現(xiàn)在他和吉姆道利都已退休拿養(yǎng)老金。他們一起看守?zé)羲惺曛?。哪天您不妨去看看我的父親，并把故事講給他聽，他一定會(huì)欣賞的?！?但老頭已把注意力轉(zhuǎn)向一個(gè)更有可能上當(dāng)?shù)念櫩蜕砩先チ薝nit 2Individuals and Masses個(gè)人以及群體1 A man or woman makes direct contact with society in two ways: as a member of some familial, professional or religious group, or as a member of a crowd. Groups are capable of being as moral and intelligent as the individuals who form them; a crowd is chaotic, has no purpose of its own and is capable of anything except intelligent action and realistic thinking. Assembled in a crowd, people lose their powers of reasoning and their capacity for moral choice. Their suggestibility is increased to the point where they cease to have any judgement or will of their own. They become very excitable, they lose all sense of individual or collective responsibility, they are subject to sudden excesses of rage, enthusiasm and panic. In a word, a man in a crowd behaves as though he had swallowed a large dose of some powerful intoxicant. He is a victim of what I have called' herd-poisoning'. Like alcohol, herd- poison is an active, extravagant drug. The crowd-intoxicated individual escapes from responsibility, intelligence and morality into a kind of frantic, animal mindlessness. 一個(gè)人通過以下兩種方式與社會(huì)直接接觸：作為某個(gè)家庭、職業(yè)或宗教組織的成員，或者僅僅是隸屬于某個(gè)群體。一個(gè)組織所表現(xiàn)出來的智慧和道義是與其成員的一致的，而一個(gè)群體卻是無秩序的，沒有特定的目的并且無法進(jìn)行明智的行為和現(xiàn)實(shí)性的思考。在一個(gè)群體里，人們失去了用邏輯思維來推論和選擇對(duì)與錯(cuò)的能力，取而代之的是那個(gè)群體的集體思維的選擇。他們因此也變得極為亢奮，將作為個(gè)人和大眾的責(zé)任全都拋之腦后，易受到意想不到的過多怒氣、狂熱以及恐懼而極度情緒化?？傊粋€(gè)人身處某個(gè)群體里就好像吃了大量的烈性致醉藥物，他自己便是這種有毒藥物的犧牲品。和酒精一樣，這種藥物能使人興奮，并且是極度興奮。被這種群體藥物麻醉的人逃避責(zé)任，不愿動(dòng)腦子，失去道德感，變得和瘋子、動(dòng)物沒兩樣。2 Reading is a private, not a collective activity. The writer speaks only to individuals, sitting by themselves in a state of normal sobriety. The orator speaks to masses of individuals, already well-primed with herd-poison. They are at his mercy and, if he knows his business, he can do what he likes with them. 閱讀是一種個(gè)人而不是集體的思維活動(dòng)。作者敘述的對(duì)象是處于清醒狀態(tài)的個(gè)人，而演講家講演的對(duì)象是由一個(gè)個(gè)被麻醉的個(gè)人組成的群體。這個(gè)群體已經(jīng)處在他的控制當(dāng)中，如果他知道這種情況的話，如果他愿意的話他可以隨意的煽動(dòng)這些人。3 Unlike the masses, intellectuals have a taste for rationality and an interest in facts. Their critical habit of mind makes them resistant to the kind of propaganda that works so well on the majority. Intellectuals are the kind of people who demand evidence and are shocked by logical inconsistencies and fallacies. They regard over-simplification as the original sin of the mind and have no use for the slogans, the unqualified assertions and sweeping generalizations which are the propagandist's stock-in- trade. 和大多數(shù)人不一樣，知識(shí)分子崇尚理性，講究事實(shí)。對(duì)大多數(shù)人都有影響的宣傳在他們這失去了應(yīng)有的效果便是得益于這種思維方式。知識(shí)分子就是這么一些注重證據(jù)以及對(duì)邏輯的不一致與欺騙性感到震驚的人。他們認(rèn)為過于簡(jiǎn)單化是思想的原罪，標(biāo)語、毫無道理的斷言和大量的概括性用語等宣傳家們常用的伎倆對(duì)他們毫無作用。4 Philosophy teaches us to feel uncertain about the things that seem to us self-evident. Propaganda, on the other hand, teaches us to accept as self-evident matters about which it would be reasonable to suspend our judgement or to feel doubt. The propagandist must therefore be consistently dogmatic. All his statements are made without qualifications. There are no greys in his picture of the world; everything is either diabolically black or celestially white. He must never admit that he might be wrong or that people with a different point of view might be even partially right. Opponents should not be argued with; they should be attacked, shouted down, or if they become too much of a nuisance, liquidated. 哲學(xué)告訴我們要對(duì)那些不證自明的事情進(jìn)行懷疑。而宣傳家們卻恰恰相反，他們教我們要無條件的接受這些本應(yīng)該受到質(zhì)疑東西。因此他們是始終如一的教條主義分子，說的話都是不允許他人質(zhì)疑的。在他們的世界里，只存在邪惡的黑色和崇高的白色而沒有處于中間的灰色。他們從不承認(rèn)自己有一點(diǎn)點(diǎn)的錯(cuò)誤，也決不會(huì)認(rèn)為別人有部分是對(duì)的，更不會(huì)和對(duì)手講道理，只會(huì)用蠻力對(duì)對(duì)手進(jìn)行攻擊壓制，一旦他們感到這些反對(duì)者太過討厭就把這些人終結(jié)了。5 Virtue and intelligence belong to human beings as individuals freely associating with other individuals in small groups. So do sin and stupidity. But the subhuman mindlessness to which the demagogue makes his appeal, the moral imbecility on which he relies when he goads his victims into action, are characteristic not of men and women as individuals, but of men and women in masses. Mindlessness and moral idiocy are not characteristically human attributes; they are symptoms of herd-poisoning. In all the world's higher religions, salvation and enlightenment are for individuals. The kingdom of heaven is within the mind of a person, not within the collective mindlessness of a crowd. 在小組織里，人與人作為個(gè)體而進(jìn)行自由交往時(shí)美德和智慧就會(huì)成為他們個(gè)人的特點(diǎn)，罪孽和愚鈍也是一樣。但是煽動(dòng)分子經(jīng)常依靠的低人類的盲目和他們進(jìn)行煽動(dòng)時(shí)所憑借的被煽動(dòng)者的道德障礙是人在群體里表現(xiàn)的特征而不是人本身的特征。盲目和道德障礙不是人的本性，而是被藥物麻醉后的癥狀。在世界所有有更高宗教信仰的地區(qū)，超度和啟蒙的對(duì)象都是個(gè)人。因知道上帝而獲得的安詳和快樂只會(huì)存在于個(gè)人的心里，而不是集體無知的群體里。 6 In an age of accelerating over-population, of accelerating over-organization and ever more efficient means of mass communication, how can we preserve the integrity and reassert the value of the human individual? This is a question that can still be asked and perhaps effectively answered. A generation from now it may be too late to find an answer and perhaps impossible, in the stifling collective climate of that future time, even to ask the question. 在一個(gè)人口和社會(huì)組織急劇膨脹以及公眾交流方式前所未有多的年代，我們要如何保護(hù)人類個(gè)體的完整性，重申人類個(gè)體的價(jià)值呢？這是一個(gè)仍需解答的也是一直被深刻探詢的問題。也許等到下一代即使找到答案也為時(shí)過晚，也許在那樣一個(gè)集體氣候極為濃重的年代就是連問這個(gè)問題也變的不可能了。Unit 4 Explicit and Implicit Moral Education 1 Imagine a guardsman, from the moment he falls in on parade in the morning until the moment the parade is dismissed, every conscious action he makes is predetermined and controlled. If inadvertently he does something that is not in the schedule, such as drop his rifle, he has to cover up the accident by pretending to faint. To do anything other than conform might show originality （獨(dú)特的）and inventiveness（創(chuàng)造性）, but from the point of view of military ethos（風(fēng)氣，社會(huì)思潮） would be immoral. 顯性和隱性的道德教育 請(qǐng)想象有一個(gè)衛(wèi)兵，從他早上站入游行隊(duì)列中開始直到游行結(jié)束，他的每一個(gè)有意識(shí)的動(dòng)作都是事先規(guī)定好的并且在掌控之中。如果他一不小心做了什么不是事先安排好的動(dòng)作，比如把步槍弄掉了，那他就必須假裝自己暈倒了來掩飾這一過失。除了遵守規(guī)定以外，做任何事都可能會(huì)顯得一個(gè)人很有創(chuàng)意或者創(chuàng)造力，但是從軍人應(yīng)有的氣質(zhì)來看，這是不道德的。 2 That is an example of a thorough-going explicit moral system. In it actions are rigidly divided into right ones and wrong ones, permitted ones and non-permitted ones, and everyone involved accepts this without question; and to train a participant in such a system is an explicit matter, and the simplest form of behaviour training, provided the learners acknowledge the teacher as an unquestionable authority who knows exactly what moral behaviour is. 這就是一個(gè)完全顯性的道德系統(tǒng)的典例。在這種道德系統(tǒng)中，行為被嚴(yán)格分成正確的與錯(cuò)誤的，被允許的與不被允許的這兩種，每一個(gè)身處這種道德系統(tǒng)中的人都完全無條件接受這種設(shè)定；訓(xùn)練一個(gè)這種系統(tǒng)中的參與者是一件十分明顯的事情，這種最為簡(jiǎn)單的行為訓(xùn)練模式使學(xué)習(xí)者認(rèn)識(shí)到這些老師就是不可質(zhì)疑的權(quán)威，他們明確地知道什么是道德的行為。 3 Consider the same guardsman in the evening, in a tavern with a girl. His behaviour is not so rigorously controlled, and he has many choices of action, many decisions to make. In that case, all sorts of pressures are influencing his choice of actions. What his peer group does, what is the custom at the moment in that area, what he thinks the girlfriend will accept or expect, maybe the sort of lifestyle he has seen displayed in television plays, the things he has read about in the papers, these are all contributing to his decisions. He has not been instructed explicitly, as in the morning, but he has had a much more diffuse implicit training in behaviour, derived from many sources. 再想象一下，同樣是這個(gè)衛(wèi)兵，在一個(gè)晚上，和一個(gè)女孩兒在酒館里。他的行為不用再被那么嚴(yán)格地約束，他可以選擇進(jìn)行很多行動(dòng)，做很多決定。在這種情況下，仍然有很多種壓力影響他做出抉擇。他的同事的行為，在那個(gè)時(shí)間那個(gè)地方的習(xí)俗，他認(rèn)為他女朋友有可能接受或期望的事情，在電視劇里看過的某種生活方式，在報(bào)紙上閱讀過的事情這些都影響著他的決定。他沒有像早晨一樣被明確地指示應(yīng)該做什么事情，但是他的行為通過許多渠道受過更多分散的暗示性的訓(xùn)練。 4 These, then, are the two forms of education available to those who wish to influence others' morals - the explicit instruction and the implicit influence of surrounding behaviour. Which do we use with school pupils, or do we perhaps need to make use of each at different times? Above, in describing the morning parade morals of the guardsman, it was pointed out that explicit instruction depended on the learner's acceptance of the authority of the instructor. Without that acceptance the system breaks down. While to the same guardsman in the evening, in a tavern with a girl, such explicit moral exhortation would probably have little effect, because the speaker is not regarded as an authority, but rather as a crank. This illustrates the impossibility of having explicit moral education unless all concerned have agreed on the fundamental principles, and on who has the right to expound them and say how they apply in practice. Where you have a society or an organization in which such accord is possible, then behaviour is determined and can be the subject of explicit instruction. 這就是可以影響其他人道德觀念的可行的兩種教育模式對(duì)于一個(gè)人行為的顯性的指示與隱性的指示。面對(duì)學(xué)校學(xué)生時(shí)我們應(yīng)采取哪種方式？或者我們是否需要在不同情況下采取不同的模式？首先，在描述這個(gè)衛(wèi)兵早晨列隊(duì)游行時(shí)的道德行為的時(shí)候，我們必須指出，顯性的指示需要依靠學(xué)習(xí)者完全接受并認(rèn)同指示者的權(quán)威性，如果沒有這種接納與認(rèn)同，顯性的道德系統(tǒng)是會(huì)瓦解的。同樣是這個(gè)衛(wèi)兵，在晚上，和一個(gè)女孩兒在酒館里，如果還有人對(duì)他進(jìn)行顯性的道德指示指示他應(yīng)該做什么事情，那很可能是沒有任何效果的，因?yàn)檫@個(gè)時(shí)候指示者不被學(xué)習(xí)者認(rèn)為具有權(quán)威性，他很可能被認(rèn)為是個(gè)怪人。這就闡明了顯性的道德系統(tǒng)一般情況下是不可行的，除非系統(tǒng)中的所有參與人都認(rèn)同基本的原則，認(rèn)同有一個(gè)特定的人可以有權(quán)力來指示他們并且告訴他們?cè)谔囟ㄇ闆r下應(yīng)該如何行動(dòng)。在一個(gè)這樣的協(xié)議可能存在的社會(huì)或者組織中，行為就可以被確定以及約束，并且服從于明確的顯性的指令。 5 It is possible to find such accord in religious bodies, in certain social organizations, in sports clubs, sometimes even in schools. Consequently in those groups there can be explicit instruction about right and wrong actions in matters that pertains to group activities. For instance, the cricketer is given clear direction that when bowling he must not put his foot over the crease, and that when batting he must not obstruct the fielders. These conventions are necessary if the activity is to exist, and may be regarded as part of the morals of the game. But they do not apply to the whole of the player's life. 在宗教團(tuán)體、一些特定的社會(huì)組織、體育俱樂部、有時(shí)甚至在學(xué)校中，有可能會(huì)存在這樣的協(xié)議。所以這些團(tuán)體中就有可能存在對(duì)團(tuán)體活動(dòng)中正確和錯(cuò)誤行為的顯性的指示。舉個(gè)例子，板球運(yùn)動(dòng)員會(huì)被給予明確的顯性的指導(dǎo)：在投球的時(shí)候，腳不可以越線；在擊打的時(shí)候，不可以妨礙到外野手。如果一項(xiàng)運(yùn)動(dòng)想要存在下去進(jìn)行下去，這些規(guī)定與慣例是必不可少的，并且可能被當(dāng)作是游戲的一個(gè)道德組成部分。但是這些規(guī)定不會(huì)跟隨運(yùn)動(dòng)員的一生。 6 Some will perhaps wish to object that what I have been talking about so far is not morality at all, but mores, or customs, or conventions. After all, cricket can be looked on as superficial activities, played according to rules that have been consciously invented and which might have been quite different. Morality is something much deeper, concerned with the nature of the world, with the nature of people, and with how both the world and the people should be treated. 有些人可能會(huì)否認(rèn)我剛剛講的這些屬于道德，而認(rèn)為它們屬于習(xí)俗、風(fēng)俗或者慣例。畢竟，板球運(yùn)動(dòng)是根據(jù)人為規(guī)定好的規(guī)則而進(jìn)行的一種表面的活動(dòng)，這些規(guī)則本身可以與現(xiàn)在的大相徑庭。而道德是更為深入的，它關(guān)系到世界的本質(zhì)，人類的本質(zhì)，以及應(yīng)該如何對(duì)待世界與人。7 That is so, and it highlights an important problem. If morality springs from something deep in the order of things that is pressing upon us to behave in one way rather than another, and if, on the one hand, resistance to that pressure leads to lives of unhappiness and frustration and pain, and, on the other hand, accord with the pressure results in a life of completion, self-expression and happy comradeship, and if we could fully appreciate the nature of that pressure, then we should not only understand what is required of us in order to be moral, but also we could design an explicit moral education that would instill that requirement into the young. 這就突出了一個(gè)很重要的問題：如果道德從事物的本質(zhì)要求和運(yùn)行規(guī)律而來，這種規(guī)律迫使我們做特定的行為，如果我們不遵循這種要求會(huì)導(dǎo)致生活不幸福而且充滿痛苦與挫折，另一方面遵循這種要求會(huì)使生活完滿、自我可以得到表達(dá)并且擁有愉快的人際關(guān)系，如果我們可以欣賞或感激這種要求或是壓力的本質(zhì)，我們就不僅應(yīng)該理解那些促使我們變得道德的要求，還應(yīng)該設(shè)計(jì)出顯性的道德教育模式來教育年輕人。8 It is possible, however, that mores and morals are all that different. Each generation, each culture, thinks that its mores, its behavioural injunctions and customs, are an expression of the moral imperative in the heart of things. The idea of an absolutely plain, unchanging, unchallenged description of morality, which will be acceptable to all forever, is probably a philosophical dream. Each society has to work out for itself what is to be its morality, influenced by its past history, its geographical location , its psychological temperament, its inherited religion. Certainly there was formerly no harassing debate about how to conduct moral education. Those of us who were young were told what was expected of us, in reasonably explicit fashion, and displeasure was shown if we did not conform. 然而也有可能，習(xí)俗慣例和道德是完全不同的。每一代人，每一種文化，都認(rèn)為它的習(xí)俗，它的對(duì)行為的指令還有慣例是一種從事物本質(zhì)表達(dá)道德規(guī)則的方式。那種絕對(duì)簡(jiǎn)單樸素的、不會(huì)改變的、無法質(zhì)疑的、可以適用于一切現(xiàn)象的道德標(biāo)準(zhǔn)很可能只是一種哲學(xué)上的夢(mèng)想。每一個(gè)社會(huì)都必須形成它自己的道德體系，這要受到這個(gè)社會(huì)的歷史、地理位置、心理特征以及宗教傳承的影響。很明顯，以前在如何進(jìn)行道德教育方面沒有令人困擾的爭(zhēng)論。在我們年輕的時(shí)候，我們?cè)谝环N顯性的教育模式下被告知被期待的行為是什么，并且如果我們不遵守，就會(huì)發(fā)生不愉快。9 The relevant point is that the expected was known. Furthermore, where there is such a strong consensus of opinion of what constitutes moral action, not only in small groups or within individual classes, but over the generality of society, then moral education is an agreed matter and does need consciously to be done. The young accept the way of life of their elders and growing up consists of copying it and living it out in their turn. The rules are explicit and the young wish to conform because that seems the way of claiming their adulthood, the way of being responsibly grown up. 這里需要說明的是我們被期待的行為應(yīng)是清楚明了的。進(jìn)一步講，如果不僅僅是一些社會(huì)團(tuán)體或者單個(gè)的階級(jí)，而是當(dāng)整個(gè)社會(huì)都對(duì)什么是道德的行為有一致的看法的時(shí)候，那么道德教育就應(yīng)該是一種既定的模式并且被人