美文英語(yǔ)怎么說(shuō)篇一：英語(yǔ)晨讀背誦美文30篇_英文+翻譯

英語(yǔ)背誦美文30篇 英文＋翻譯 第一篇：Youth 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 supple1) knees; it is a matter of will, a quality of the imagination, a vigor of the emotions; it is the freshness of the deep springs of life.

Youth means a temperamental2) predominance3) of courage over timidity, of the appetite for adventure over the love of ease. This often exists in a man of 60 more than a boy of 20. Nobody grows old merely by a number of years. We grow old by deserting4) 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 60 or 16, there is in every human being’s heart the lure of wonders, the unfailing childlike appetite of what’s next and 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 the infinite5), so long are you young.

When the aerials are down, and your spirit is covered with snows of cynicism6) and the ice of pessimism, then you are grown old, even at 20; but as long as your aerials are up, to catch waves of optimism, there is hope you may die young at 80.

[Annotation:]

1）supple adj. 柔軟的

2）temperamental adj. 由氣質(zhì)引起的

3）predominance n. 優(yōu)勢(shì)

4) desert vt. 拋棄

5) the Infinite上帝

6) cynicism n. 玩世不恭

青春

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、恢弘的想象、炙熱的感情；青春是生命的深泉在涌動(dòng)。

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，二十年后生而有之，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，衰弱只及肌膚；熱忱拋卻，頹廢必致靈魂。憂煩，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，心中皆有生命之歡樂(lè)，奇跡之誘惑，孩童般天真久盛不衰。人人皆有一臺(tái)天線，只要你從天上人間接受美好、希望、歡樂(lè)、 1

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，銳氣使冰雪覆蓋、玩世不恭、自暴自棄油然而生，即使年方二八，實(shí)已垂垂老矣，然則只要豎起天線，捕捉樂(lè)觀信號(hào)，你就有望在八十高齡告別塵寰時(shí)仍覺(jué)年輕。

?第二篇： Three Days to See(Excerpts)假如給我三天光明（節(jié)選）

All of us have read thrilling1) stories in which the hero had only a limited and specified time to live. Sometimes it was as long as a year; sometimes as short as twenty-four hours. But always we were interested in discovering just how the doomed man chose to spend his last days or his last hours. I speak, of course, of free men who have a choice, not condemned2) criminals whose sphere of activities is strictly delimited3).

Such stories set us thinking, wondering what we should do under similar circumstances. What events, what experiences, what associations should we crowd into those last hours as mortal beings? What happiness should we find in reviewing the past, what regrets?

Sometimes I have thought it would be an excellent rule to live each day as if we should die tomorrow. Such an attitude would emphasize sharply the values of life. We should live each day with a gentleness, a vigor, and a keenness of appreciation which are often lost when time stretches before us in the constant panorama4) of more days and months and years to come. There are those, of course, who would adopt the Epicurean5) motto of “Eat, drink, and be merry“, but most people would be chastened6) by the certainty of impending7) death. In stories the doomed hero is usually saved at the last minute by some stroke of fortune, but almost always his sense of values is changed. He becomes more appreciative of the meaning of life and its permanent spiritual values. It has often been noted that those who live, or have lived, in the shadow of death bring a mellow sweetness to everything they do.

Most of us, however, take life for granted. We know that one day we must die, but usually we picture that day as far in the future. When we are in buoyant health, death is all but unimaginable. We seldom think of it. The days stretch out in an endless vista8). So we go about our petty tasks, hardly aware of our listless9) attitude toward life.

The same lethargy10), I am afraid, characterizes the use of all our faculties and senses. Only the deaf appreciate hearing, only the blind realize the manifold11) blessings that lie in sight. Particularly does this observation apply to those who have lost sight and hearing in adult life. But those who have never suffered impairment of sight or hearing seldom make the fullest use of these blessed faculties. Their eyes and ears take in all sights and sounds hazily, without 2

concentration and with little appreciation. It is the same old story of not being grateful for what we have until we lose it, of not being conscious of health until we are ill.

I have often thought it would be a blessing if each human being were stricken blind and deaf for a few days at some time during his early adult life. Darkness would make him more appreciative of sight; silence would teach him the joys of sound.

[Annotation:]

1) thrilling adj. 驚心動(dòng)魄的

2) condemned adj. 被宣告無(wú)罪的

3) delimit vt. 定界限

4) panorama n. 全景

5) epicurean adj. 伊壁鳩魯?shù)�，享�?lè)主義的

6) chasten vt. 斥責(zé)，懲罰

7) impending adj. 迫近的

8) vista n. 前景，展望

9) listless adj. 冷漠的，倦怠的，情緒低落的

10) lethargy n. 無(wú)生氣

11) manifold adj. 多方面的

假如給我三天光明（節(jié)選）

我們都讀過(guò)震撼人心的故事，故事中的主人公只給再活一段很有限的時(shí)光，有時(shí)長(zhǎng)達(dá)一年，有時(shí)卻短至一日。但我們總是想要知道，注定將要離世的人會(huì)選擇如何度過(guò)自己最后的時(shí)光。當(dāng)然，我說(shuō)的是那些有選擇權(quán)利的自由人，而不是那些活動(dòng)范圍受到嚴(yán)格限定的死囚。

這樣的故事讓我們思考，在類(lèi)似的處境下，我們?cè)撟鲂┦裁茨�？作為終有一死的人，在臨終的幾個(gè)小時(shí)內(nèi)我們?cè)撟鍪裁词隆⒔?jīng)歷些什么或做哪些聯(lián)想？回憶往昔，什么使我們開(kāi)心快樂(lè)？什么又使我們悔恨不已？

有時(shí)我想，把每天都當(dāng)作生命中的最后一天來(lái)過(guò)，也不失為一個(gè)極好的生活法則。這種態(tài)度會(huì)使人格外重視生命的價(jià)值。我們每天都應(yīng)該以優(yōu)雅的姿態(tài)、充沛的精力、抱著感恩之心來(lái)生活。但當(dāng)時(shí)間以無(wú)休止的日、月和年在我們面前流逝時(shí)，我們卻常常沒(méi)有了這種感覺(jué)。當(dāng)然，也有人奉行“吃、喝、享受”的享樂(lè)主義信條，但絕大多數(shù)人還是會(huì)受到即將到來(lái)的死亡的懲罰。

在故事中，將死的主人公通常都在最后一刻因突降的幸運(yùn)而獲救，但他的價(jià)值觀通常都會(huì)改變，他變的更加理解生命的意義及永恒的精神價(jià)值。我們常常注意到，那些生活在或曾經(jīng)生活在死亡陰影下的人無(wú)論做什么都會(huì)感到幸福。 然而，我們中的大多數(shù)人都把生命看作是理所當(dāng)然的。我們知道有一天我們必將面對(duì)死亡，但總認(rèn)為那一天還在遙遠(yuǎn)的將來(lái)。當(dāng)我們身強(qiáng)體健之時(shí)，死亡簡(jiǎn)直不可想象，我們很少考慮到它。日子多的好像沒(méi)有盡頭。因此我們一味忙于瑣事，幾乎意識(shí)不到我們對(duì)待生活的冷漠態(tài)度。

我擔(dān)心同樣的冷漠也存在于我們對(duì)自己官能和意思的運(yùn)用上。只有聾子才理 3

解聽(tīng)力的重要，只有盲人才明白視覺(jué)的可貴。這尤其適用于那些成年后才失去視力和聽(tīng)力的人。但是那些從未受過(guò)喪失視力或聽(tīng)力之苦的人很少充分利用這些高貴的能力。他們的眼睛和耳朵模糊地感受著周?chē)�的景物與聲音，心不在焉，也無(wú)所感激。這正如我們只有在失去才懂得珍惜一樣，我們只有生病后才意識(shí)到健康的可貴。

我經(jīng)常想，如果每個(gè)人在年輕的時(shí)候都有幾天失明失聰，也不失為一件幸事。黑暗將使他更加感激光明，寂靜將告訴他聲音的美妙。

?第三篇：Companionship of Books 以書(shū)為伴（節(jié)選）

A man may usually be known by the books he reads as well as by the

company1) he keeps; for there is a companionship2) of books as well as of men; and one should always live in the best company, whether it be of books or of men.

A good book may be among the best of friends. It is the same today that it always was, and it will never change. It is the most patient and cheerful of companions. It doesn’t turn its back upon us in times of adversity or distress. It always receives us with the same kindness; amusing and instructing us in youth, and comforting and consoling us in age.

Men often discover their affinity3) to each other by the mutual love they have for a book just as two persons sometimes discover a friend by the admiration which both entertain for a third. There is an old proverb, “Love me, love my dog.” But there is more wisdom in this: “Love me, love my book.” The book is a truer and higher bond of union. Men can think, feel, and sympathize4) with each other through their favorite author. They live in him together, and he in them.

A good book is often the best urn5) of a life enshrining6) the best that life could think out; for the world of a man’s life is, for the most part, but the world of his thoughts. Thus the best books are treasuries of good words, the golden thoughts, which, remembered and cherished, become our constant

companions and comforters.

Books possess an essence of immortality7). They are by far the most lasting products of human effort. Temples and statues decay, but books survive. Time is of no account with great thoughts, which are as fresh today as when they first passed through their author’s minds, ages ago. What was then said and thought still speaks to us as vividly as ever from the printed page. The only effect of time has been to sift out8) the bad products; for nothing in literature can long survive but what is really good.

4

Books introduce us into the best society; they bring us into the presence of the greatest minds that have ever lived. We hear what they said and did; we see them as if they were really alive; we sympathize with them, enjoy with them, grieve with them; their experience becomes ours, and we feel as if we were in a measure actors with them in the scenes which they describe.

The great and good don’t die, even in this world. Embalmed9) in books, their spirits walk abroad. The book is a living voice. It is an intellect to which one still listens.

[Annotation:]

1) company n. 陪伴

2) companionship n. 友誼

3) affinity n. 吸引力

4) sympathize vi. 同情

5) urn n. 壺，容器

6) enshrine v. 珍藏

7) immortality n. 不朽

8) sift sth out 淘汰，刪除

9) embalm vt. 銘記，使不朽

以書(shū)為伴（節(jié)選）

通�？匆粋�(gè)人讀些什么書(shū)就可知道他的為人，就像看他同什么人交往就知道他的為人一樣，因?yàn)橛腥艘匀藶榘�，也有人以�?shū)為伴。無(wú)論是書(shū)還是朋友，我們都應(yīng)該以最好的為伴。

好書(shū)就像是你最要好的朋友。它始終不渝，過(guò)去如此，現(xiàn)在如此，將來(lái)也永遠(yuǎn)不變。它是最有耐心、最令人愉悅的伴侶。在我們窮愁潦倒、臨危遭難時(shí)，它也不會(huì)拋棄我們，對(duì)我們總是一如既往的親切。在我們年輕時(shí)，好書(shū)陶冶我們的性情，增長(zhǎng)我們的見(jiàn)識(shí)；到我們年老時(shí)，它又給我們以慰藉和勉勵(lì)。

人們常常因?yàn)橄矚g同一本書(shū)而結(jié)為知己，就像有時(shí)兩個(gè)人因?yàn)榫茨酵�一個(gè)人而成為朋友一樣。有句古諺說(shuō)道：“愛(ài)屋及烏�！逼鋵�(shí)“愛(ài)我及書(shū)”這句話蘊(yùn)涵著更多的哲理。書(shū)是更為真誠(chéng)而高尚的情誼紐帶。人們可以通過(guò)共同喜愛(ài)的作家溝通思想、交流情感，彼此息息相通，并與自己喜歡的作家思想相通，情感相融。 好書(shū)常如最精美的寶器，珍藏著人生思想的精華，因?yàn)槿松�的境界主要就在于其思想的境界。因此，最好的�?shū)是金玉良言和崇高思想的寶庫(kù)，這些良言和思想若銘記于心并多加珍視，就回成為我們忠誠(chéng)的伴侶和永恒的慰藉。

書(shū)籍具有不朽的本質(zhì)，是人類(lèi)努力創(chuàng)造的最為持久的成果。寺廟會(huì)倒坍，神像會(huì)朽爛，而書(shū)卻經(jīng)久長(zhǎng)存。對(duì)于偉大的思想來(lái)說(shuō)，時(shí)間是無(wú)關(guān)緊要的。多年前初次閃現(xiàn)于作者腦海的偉大思想今日依然清新如故。他們當(dāng)時(shí)的言論和思想刊于書(shū)頁(yè)，現(xiàn)在依然生動(dòng)如初。時(shí)間唯一的作用是淘汰不好的作品，因?yàn)橹挥姓嬲�的佳作才能�?jīng)世長(zhǎng)存。

書(shū)籍介紹我們與最優(yōu)秀的人為伍，使我們置身于歷代偉人巨匠之間，如聞其聲、如觀其行、如見(jiàn)其人，同他們情感交融、悲喜與共、感同身受。我們覺(jué)得自 5

美文英語(yǔ)怎么說(shuō)篇二：經(jīng)典英文背誦50篇(帶翻譯)

經(jīng)典英文課文背誦５０篇（帶翻譯）

>01 The Language of Music

A painter hangs his or her finished picture on a wall, and everyone can see

it. A composer writes a work, but no one can hear it until it is performed.

Professional singers and players have great responsibilities, for the

composer is utterly dependent on them. A student of music needs as long and

as arduous a training to become a performer as a medical student needs to

become a doctor. Most training is concerned with technique, for

musicians have to have the muscular proficiency of an athlete or a ballet

dancer. Singers practice breathing every day, as their vocal chords would

be inadequate without controlled muscular support. String players practice

moving the fingers of the left hand up and down, while drawing the bow to

and fro with the right arm -- two entirely different movements.

Singers and instrumentalists have to be able to get every note perfectly in

tune. Pianists are spared this particular anxiety, for the notes are

already there, waiting for them, and it is the piano tuner's responsibility

to tune the instrument for them. But they have their own difficulties: the

hammers that hit the strings have to becoaxed not to sound

like percussion, and each overlapping tone has to sound clear.

This problem of getting clear texture is one that confronts student

conductors: they have to learn to know every note of the music and how it

should sound, and they have to aim at controlling these sounds with

fanatical but selfless authority.

Technique is of no use unless it is combined with musical knowledge

and understanding. Great artists are those who are so thoroughly at home in

the language of music that they can enjoy performing works written in any

century.

01 音樂(lè)的語(yǔ)言

畫(huà)家將已完成的作品掛在墻上，每個(gè)人都可以觀賞到。 作曲家寫(xiě)完了一部作品，得由 演奏者將其演奏出來(lái)，其他人才能得以欣賞。因?yàn)樽髑�家是如此完全地依�?lài)于職業(yè)歌手和職 業(yè)演奏者，所以職業(yè)歌手和職業(yè)演奏者肩上的擔(dān)子可謂不輕。

一名學(xué)音樂(lè)的學(xué)生要想成為 一名演奏者，需要經(jīng)受長(zhǎng)期的、嚴(yán)格的訓(xùn)練，就象一名醫(yī)科的學(xué)生要成為一名醫(yī)生一樣。 絕 大多數(shù)的訓(xùn)練是技巧性的。

音樂(lè)家們控制肌肉的熟練程度，必須達(dá)到與運(yùn)動(dòng)員或巴蕾舞演 員相當(dāng)?shù)乃�平�?歌手們每天都練習(xí)吊嗓子，因?yàn)槿绻�不能有效地控制肌肉的話，他們的�?/p>

帶將不能滿足演唱的要求。 弦樂(lè)器的演奏者練習(xí)的則是在左手的手指上下滑動(dòng)的同時(shí)，用 右手前后拉動(dòng)琴弓--兩個(gè)截然不同的動(dòng)作。歌手和樂(lè)器演奏者必須使所有的音符完全相同協(xié) 調(diào)。 鋼琴家們則不用操這份心，因?yàn)槊總�(gè)音符都已在那里等待著他們了。

給鋼琴調(diào)音是調(diào) 音師的職責(zé)。 但調(diào)音師們也有他們的難處： 他們必須耐心地調(diào)理敲擊琴弦的音錘，不能讓

音錘發(fā)出的聲音象是打擊樂(lè)器，而且每個(gè)交疊的音都必須要清晰。如何得到樂(lè)章清晰的紋理 是學(xué)生指揮們所面臨的難題：他們必須學(xué)會(huì)了解音樂(lè)中的每一個(gè)音及其發(fā)音之道。 他們還 必須致力于以熱忱而又客觀的權(quán)威去控制這些音符。除非是和音樂(lè)方面的知識(shí)和悟性結(jié)合起

來(lái)，單純的技巧沒(méi)有任何用處。

藝術(shù)家之所以偉大在于他們對(duì)音樂(lè)語(yǔ)言駕輕就熟，以致于 可以滿懷喜悅地演出寫(xiě)于任何時(shí)代的作品。

>02 Schooling and Education

It is commonly believed in the United States that school is where people

go to get an education. Nevertheless, it has been said that today

children interrupt their education to go to school. The distinction

between schooling and education implied by this remark is important.

Education is much more open-ended and all-inclusive than schooling.

Education knows no bounds. It can take place anywhere, whether in the

shower or in the job, whether in a kitchen or on a tractor. It includes

both the formal learning that takes place in schools and the whole

universe of informal learning. The agents of education can range from a

revered grandparent to the

people debating politics on the radio, from a child to a distinguished

scientist.

Whereas schooling has a certain predictability, education quite often

produces surprises. A chance conversation with a stranger may lead a person

to discover how little is known of other religions. People are engaged in

education from infancy on. Education, then, is a very broad, inclusive

term. It is a lifelong process, a process that starts long before the start

of school, and one that should be an integral part of one's entire life.

Schooling, on the other hand, is a specific, formalized process, whose

general pattern varies littlefromone setting to the next.

Throughout a country, children arrive at school at approximately

the same time, take assigned seats, are taught by an adult, use similar

textbooks, do homework, take exams, and so on. The slices of reality that

are to be learned, whether they are the alphabet or an understanding of the

workings of government, have usually been limited by the boundaries of the

subject being taught. For example, high school students know that they are

not likely to find out in their classes the truth about political problems

in their communities or what the newest filmmakers are experimenting with.

There are definite conditions surrounding the formalized process of

schooling.

上學(xué)與受教育

在美國(guó)，人們通常認(rèn)為上學(xué)是為了受教育。 而現(xiàn)在卻有人認(rèn)為孩子們上學(xué)打斷了他們 受教育的過(guò)程。 這種觀念中的上學(xué)與受教育之間的區(qū)別非常重要。

與上學(xué)相比，教育更具 開(kāi)放性，內(nèi)容更廣泛。 教育不受任何限制。 它可以在任何場(chǎng)合下進(jìn)行，在淋浴時(shí)，在工作 時(shí)，在廚房里或拖拉機(jī)上。

它既包括在學(xué)校所受的正規(guī)教育，也包括一切非正規(guī)教育。 傳 授知識(shí)的人可以是德高望重的老者，可以是收音機(jī)里進(jìn)行政治辯論的人們，可以是小孩子，

也可以是知名的科學(xué)家。 上學(xué)讀書(shū)多少有點(diǎn)可預(yù)見(jiàn)性，而教育往往能帶來(lái)意外的發(fā)現(xiàn)。 與 陌生人的一次隨意談話可能會(huì)使人認(rèn)識(shí)到自己對(duì)其它宗教其實(shí)所知甚少。

人們從幼時(shí)起就 開(kāi)始受教育。 因此，教育是一個(gè)內(nèi)涵很豐富的詞，它自始至終伴隨人的一生，早在人們上 學(xué)之前就開(kāi)始了。

教育應(yīng)成為人生命中不可缺少的一部分。然而，上學(xué)卻是一個(gè)特定的形 式化了的過(guò)程。 在不同場(chǎng)合下，它的基本形式大同小異。 在全國(guó)各地，孩子們幾乎在同一

時(shí)刻到達(dá)學(xué)校，坐在指定的座位上，由一位成年人傳授知識(shí)，使用大致相同的教材，做作業(yè)， 考試等等。

他們所學(xué)的現(xiàn)實(shí)生活中的一些片斷，如字母表或政府的運(yùn)作，往往受到科目范 圍的限制。 例如，高中生們知道，在課堂上他們沒(méi)法弄清楚他們社區(qū)里政治問(wèn)題的真情， 也不會(huì)了解到最新潮的電影制片人在做哪些嘗試。

學(xué)校教育這一形式化的過(guò)程是有特定的 限制的。

>03 The Definition of "Price"

Prices determine how resources are to be used. They are also the means by

which products and services that are in limited supply are rationed among

buyers. The price system of the United States is a complex network composed

of the prices of all the products bought and sold in the economy as

well as those of a myriad of services, includinglabor,

professional, transportation, and public-utility services. The

interrelationships of all these prices make up the

"system" of prices. The price of any particular product or service is

linked to a broad, complicated system of prices in which everything seems

to depend more or less upon everything else. If one were to ask a group

of randomly selected individuals to define "price", many would reply that

price is an amount of money paid by the buyer to the seller of a product or

service or, in other words, that price is the money value of a

product or service as agreed upon in a market transaction. This

definition is, of course, valid as far as it goes. For a complete

understanding of a price in any particular transaction, much more than

the amount of money involved must be known. Both the buyer and the seller

should be familiar with not only the money amount, but with the amount and

quality of the product or service to be exchanged, the time and place at

which the exchange will take place and payment will be made, the form of

money to be used, the credit terms and discounts that apply to the

transaction, guarantees on the product or service, delivery terms, return

privileges, and other factors. In other words, both buyer and seller should

be fully aware of all the factors that comprise the total "package" being

exchanged for the asked-for amount of money in order that they may

evaluate a given price.

"價(jià)格"的定義 價(jià)格決定資源的使用方式。 價(jià)格也是有限的產(chǎn)品與服務(wù)在買(mǎi)方中的配給 手段。

美國(guó)的價(jià)格系統(tǒng)是復(fù)雜的網(wǎng)狀系統(tǒng)，包括經(jīng)濟(jì)生活中一切產(chǎn)品買(mǎi)賣(mài)的價(jià)格，也包括 名目繁多的各種服務(wù)，諸如勞動(dòng)力、專(zhuān)職人員、交通運(yùn)輸、公共事業(yè)等服務(wù)的價(jià)格。

所有 這些價(jià)格的內(nèi)在聯(lián)系構(gòu)成了價(jià)格系統(tǒng)。 任何一種個(gè)別產(chǎn)品或服務(wù)的價(jià)格都與這個(gè)龐大而復(fù)

雜的系統(tǒng)密切相關(guān)，而且或多或少地受到系統(tǒng)中其它成份的制約。如果隨機(jī)挑選一群人，問(wèn)

問(wèn)他們?nèi)绾味�義"價(jià)格"，許多人會(huì)回答價(jià)格就是根據(jù)賣(mài)方提供的產(chǎn)品或服務(wù)，買(mǎi)方向其付出 的錢(qián)數(shù)。

換句話說(shuō)，價(jià)格就是市場(chǎng)交易中大家認(rèn)同的產(chǎn)品或服務(wù)的貨幣量。 該定義就其本 身來(lái)說(shuō)自有其道理。

但要獲得對(duì)價(jià)格在任何一樁交易中的完整認(rèn)識(shí)，就必須考慮到大量" 非貨幣"因素的影響。 買(mǎi)賣(mài)雙方不但要清楚交易中的錢(qián)數(shù)，而且要非常熟悉交易物的質(zhì)量和

數(shù)量，交易的時(shí)間、地點(diǎn)，采用哪種形式付款，有怎樣的緩付和優(yōu)惠，對(duì)交易物的質(zhì)量保證、 交貨條款、退賠權(quán)利等等。

也就是說(shuō)，為了能估算索價(jià)，買(mǎi)賣(mài)雙方必須通曉構(gòu)成交易物價(jià) 格的通盤(pán)細(xì)節(jié)。

>04 Electricity

The modern age is an age of electricity. People are so used to electric

lights, radio, televisions, and telephones that it is hard to imagine what

life would be like without them. When there is a power failure, people

grope about in flickering candlelight, cars hesitate in the streets because

there are no traffic lights to guide them, and food spoils in silent

refrigerators.

Yet, people began to understand how electricity works only a little more

than two centuries

ago. Nature has apparently been experimenting in this field for millions of

years. Scientists are discovering more and more that the living world may

hold many interesting secrets of electricity that could benefit humanity.

All living cells send out tiny pulses of electricity. As the heart beats,

it sends out pulses of record; they form an electrocardiogram, which a

doctor can study to determine how well the heart is working. The brain,

too, sends out brain waves of electricity, which can be recorded in an

electroencephalogram. The electric currents generated by most living

cells are extremely small -- often so small that sensitive instruments are

needed to record them. But in some animals, certain muscle cells have

become so specialized as electrical generators that they do not work as

muscle cells at all. When large numbers of these cells are linked

together, the effects can be astonishing.

The electric eel is an amazing storage battery. It can send a jolt of as

much as eight hundred volts of electricity through the water in which it

lives. (An electric house current is only one hundred twenty volts.) As

many as four-fifths of all the cells in the electric eel's body are

specialized for generating electricity, and the strength of the shock it

can deliver corresponds roughly to the length of its body.

電 當(dāng)今時(shí)代是電氣時(shí)代。 人們對(duì)電燈、收音機(jī)、電視和電話早已司空見(jiàn)慣以致很難想 象沒(méi)有它們生活會(huì)變成什么樣。

當(dāng)停電時(shí)，人們?cè)趽u曳不定的燭光下暗中摸索； 因沒(méi)有紅 綠燈的指示，汽車(chē)在道路上遲疑不前；冰箱也停止工作，導(dǎo)致食物變質(zhì)。人們只是在兩個(gè)世

紀(jì)前一點(diǎn)才開(kāi)始了解電的使用原理，自然界卻顯然在這方面經(jīng)歷過(guò)了數(shù)百萬(wàn)年。 科學(xué)家不 斷發(fā)現(xiàn)許多生物世界里可能有益于人類(lèi)的關(guān)于電的有趣秘密。所有生物細(xì)胞都會(huì)發(fā)出微小的

電脈沖。

當(dāng)心臟跳動(dòng)時(shí)，把它發(fā)出的脈沖記錄下來(lái)就成了心電圖，這可讓醫(yī)生了解心臟的 工作狀況。大腦也發(fā)出腦電波，這可在腦電圖上記錄下來(lái)。

許多生物細(xì)胞發(fā)出的電流都是 極微小的，小到要用靈敏儀器才能記錄和測(cè)量。 但一些動(dòng)物的某些肌肉細(xì)胞能轉(zhuǎn)化成一個(gè) 個(gè)發(fā)電機(jī)，以致完全失去肌肉細(xì)胞的功能。

這種細(xì)胞大量地連接在一起時(shí)產(chǎn)生的效果將是 非常令人吃驚的。電鰻就是一種令人驚異的蓄電池。 它可以在水中發(fā)出相當(dāng)于 800 伏特電

壓電流(家庭用戶的電壓只有 120 伏特)。 在電鰻的身體里，多至五分之四的細(xì)胞都專(zhuān)門(mén)用 來(lái)發(fā)電，而且發(fā)出的電流的強(qiáng)度大約和它身體的長(zhǎng)度成正比。

>05 The Beginning of Drama

There are many theories about the beginning of drama in ancient Greece.

The one most widely accepted today is based on the assumption that drama

evolved from ritual. The argument for this view goes as follows. In the

beginning, human beings viewed the natural forces of the world - even the

seasonal changes - as unpredictable, and they sought through various means

to control these unknown and feared powers. Those measureswhich

appeared to bringthe desired results were then retained and repeated

until they hardened into fixed rituals. Eventually stories arose which

explained or veiled the mysteries of the rites. As time passed some rituals

were abandoned, but the stories, later called myths, persisted and provided

material for art and drama.

Those who believe that drama evolved out of ritual also argue that those

rites contained the seedof theaterbecausemusic, dance, masks,

and costumes were almost always used. Furthermore, a suitable site had

to be provided for performances and when the entire community

did not participate, a clear division was usually made between

the"acting area" and the

"auditorium." In addition, there wereperformers, and, since

considerable importance was attached to avoiding mistakes in the

enactment of rites, religious leaders usually assumed that task. Wearing

masks and costumes, they often impersonated other people, animals, or

supernatural beings, and mimed the desired effect -- success in hunt or

battle, the coming rain, the revival of the Sun -- as an actor might.

Eventually such dramatic representations were separated from religious

activities.

Another theory traces the theater's origin from the human interest in

storytelling. According to this view tales (about the hunt, war, or other

feats) are gradually elaborated, at first through the use of impersonation,

action, and dialogue by a narrator and then through the assumption of each

of the roles by a different person. A closely related theory traces theater

to those dances that are primarily rhythmicaland gymnastic or that

are imitationsof animal movements and sounds.

戲劇的起源 關(guān)于古希臘戲劇的起源存在著多種理論，其中一個(gè)最普遍為人接受的理論 假設(shè)認(rèn)為戲劇從儀式演化而來(lái)。

美文英語(yǔ)怎么說(shuō)篇三：英文美文

小妙招助你克服會(huì)議發(fā)言心理障礙

There are many reasons someone might be hesitant to speak up in meetings — fear of public speaking, being afraid of rejection or even worrying about the ramifications of disagreeing with your boss.

There are real challenges that shouldn’t be dismissed offhand. However, it’s a mistake to view them as obstacles you can’t overcome, because sharing your ideas is a critical component to advancement.

Consider how much emphasis is placed on personal branding and visibility when you’re looking for a job. You update your social profiles, you get yourself out there and network, and maybe you even set up a personal website or begin routinely posting your thoughts on LinkedIn. You go out of your way to demonstrate that you’re someone who’ll bring a unique perspective to the company.

But once you’re gainfully employed, you go along to get along, thinking your boss will appreciate your agreeability. But the employees who stand out to managers are the ones who share what they’re thinking so their boss knows what they’re truly capable of.

So, with that in mind, here are two common reasons people don’t speak up at work (and how to overcome them):

1.You’re worried you won’t be as well liked

As Glenn Llopis points out in an article for Forbes, “In today’s workplace, more people are keeping quiet and are just going with the flow — thinking that this is the best way to advance, get noticed and / or win the political gaming that takes place at work?” In other words, no one wants to gain any of the negative reputations that can come along with talking too much.

You’re worried that if you routinely pipe up with suggestions or feedback, your colleagues will think you’re undercutting them, or that you’ll be perceived as someone who simply loves the sound of his or her own voice.

Keep in mind that you don’t have to exist in extremes.

First, it’s good that you care about team dynamics. (The person who doesn’t give a second thought to eclipsing his colleagues isn’t only unlikable, but he’s also less likely to advance because he’s steamrolling others.) However, keep in mind that you don’t have to exist in extremes. It’s not as though your only options are to dominate a meeting or say nothing at all. In fact, the most impressive employees fall somewhere in between the two — speaking neither the most, nor the least — but contributing at least one thoughtful, actionable idea.

Second, remember that silence isn’t the best way to show support: It’s much more valuable to be engaged. Have you ever opened a meeting with a brief presentation, asked if there were any questions and heard?nothing? Even if your idea is a

course-correction or suggesting an alternate route, sharing that feedback with your colleague now could save valuable time and resources.

2.You’re worried your ideas won’t be seen as good enough

Unlike the person who is staying quiet for fear of overdoing it, you're concerned your input might not be valuable enough. Maybe you’re the youngest person on the team or perhaps you think that if an idea was that good, someone else would have said it already. Regardless, you dread speaking up and saying something that isn’t really adding anything to the discussion.

If you’re not yet comfortable sharing your ideas, start by asking questions.

Much like people who aren’t natural networkers and benefit from conversation starters, come prepared with questions they can ask. Inc. contributor Jayson Demers compiled a list of seven questions including, “What are the action items?” and “What do you think?” The first question is great when you agree with everything that’s been said and are interested in learning more about what’s next; and the second is helpful when you’re working on saying something, but in the meantime, would be more comfortable building off of someone else’s idea.

Another option is to wait a couple of beats and fully think through your contribution before speaking up. Rather than share something that’s half-baked, take a moment to fully articulate your thought in your head. If you realize when you’re ready to chime in that the conversation has moved on, you still have two options: make a note of your idea (and share it over email or after the meeting, if relevant), or you can say, “I’d like to move back to an earlier point...”

Not every idea you have will be a hit, but that’s okay. The only way you’re going to make contributions that make a difference is to speak up in the first place. So, look at speaking in meetings as a skill you’d like to improve and start piping up.

導(dǎo)致戀愛(ài)分手的七大異性特質(zhì)

Most singles have deal breakers when evaluating whether or not someone is their future Mr. or Mrs. Right.

Researchers have now complied a list of the top deal breakers in order to determine what effects age and gender have on deciding which qualities are seen as deal breakers for different people.

They found that women have more deal breakers than men, but there were more similarities than differences between the sexes when asked to list what they deemed as a turnoff.

The list includes: unattractiveness, unhealthy lifestyle, undesirable personality traits, differing religious beliefs, limited social status, differing mating strategies and

differing relationship goals.

The team also found that even though singles look for positive traits when evaluating a mate, they tend to subconsciously sniff out undesirable ones because of their deal breakers.

The studies examined for creating the top seven deal breakers revealed that those who believe they are a good catch have more deal breakers and everyone has their own list if they are looking for a serious, long-term relationship, reports The Wall Street Journal.

In one of the studies, 5,541 singles were given a list 17 negative personality traits and asked if they viewed each one as a deal breaker for a long-term relationship.

The top deal breakers for both women and men were 'disheveled' or 'unclean,' followed by 'lazy' and 'too needy'.

Women see 'lacks sense of humor' a very serious negative trait and won't even peruse the relationship, mainly because humor has been linked to intelligence.

A separate study, found that men prefer not to date women who are smarter than they are and that 'low sex drive' and talks too much' are among their biggest deal breakers.

Another study asked 92 participants to list their biggest deal breakers when looking for both long-term and short-term partners, which produced extremely different results.

In long-term partners the top deal breakers were 'anger issues', 'is dating multiple partners' and 'dishonesty'.

For short-term relationships, participants ranked 'has health issues, such as STDs,' 'smells bad' and 'has poor hygiene' at the top.

學(xué)會(huì)說(shuō)“不”：為人生設(shè)限帶來(lái)的10大好處

You can't be all things — or do all things — for all people.

A life without limits means rarely saying "no" and considering everyone else's feelings before your own. Not only are these people-pleasing habits wholly exhausting, they put you on the direct road to burnout, a major health hazard in its own right.

We consulted boundaries expert Chad Buck, a clinical psychologist at Vanderbilt University's Work/Life Employee Assistance Program, on the life-changing power of establishing a clear-cut view of what you're willing to tolerate. Below are a few great things that happen when you learn to set your own limits:

1. You're more self-aware.

Self awareness is the art of recognizing your needs and feelings as your own, and not tied to any person or your environment. Creating your own limitations is an

inherently self-aware act — and that can be incredibly beneficial for your own welfare.

2. You become a better friend and partner.

Boundaries make it possible to allow yourself to recharge. And when you're not totally tapped out, you have more energy to devote to the ones you love.

3. You take better care of yourself.

Boundaries help you prioritize your own well-being — plain and simple.

4. You're less stressed.

Without establishing your own limits, you open yourself up to the risk of taking on everyone's problems in addition to your own. Or worse, you ignore your own happenings entirely. If you have a reasonable boundary, you don't take on additional stress.

5. You're a better communicator.

In order to really establish limits, you have to state what you can or cannot tolerate, Buck said. That means being clear and concise. Expressing your own needs will also allow you to be more transparent. All of these characteristics are elements of good communication.

6. You start trusting people more.

Expressing your limitations to others means you're trusting them to handle those emotions you’re conveying, Buck said. And more trust means better relationships.

7. You're less angry.

When you don't have set boundaries, it means that gives other people the power over your own life — and that can lead to anger.

8. You learn how to say "no."

"No" may be a small word but it's certainly powerful. The most basic way of establishing a boundary is declining anything you don't have the capacity to handle.

9. You end up doing things you actually want to do.

Limits free you up for more opportunity to do the work and activities that you actually desire to do.

10. You become a more understanding person.

When you're compassionate toward yourself about what you can tolerate, you're better able to express that to other people who have their own boundaries they want to follow.

想要打擊城市犯罪?多種樹(shù)吧

Can a tree help prevent crime? It just might. Two new studies, led by US Forest Service researchers, took a closer look at urban green space in Philadelphia, Baltimore and Youngstown, Ohio. In each of these cities, adding green space to crime-ridden areas helped reduce crime rates, the researchers found.

In 2000, Philadelphia launched a program to plant vegetation along roadways to help soak up rainwater. Researchers looked at 52 of these vegetation plots and compared them with control plots that didn't receive the greenery upgrade. After tracking 14 types of crime in nearby areas, researchers found that narcotics possession in those areas decreased by 18 to 27 percent, even as the rate for the rest of the city ro(來(lái)自:smilezhuce.com 蒲公 英文 摘:美文英語(yǔ)怎么說(shuō))se by 65 percent.

Michelle Kondo, a social scientist and lead researcher with the forest service, speculated the increased presence of city trucks and vans in the landscaped areas—for planting and maintenance—was enough to deter illicit activity.

A similar effect was noted in Youngstown, Ohio—a depressed Midwestern town known for its high rates of crime and unemployment. From 2010 to 2014, city officials embarked on a project to reclaim some of the city's empty lots and derelict buildings by converting them into green space. In 2011, they added another initiative that gave local communities funding to plant green space in vacant lots in whatever method they chose—lawns, community gardens, playgrounds and more.

When Kondo and her team compared crime around these vegetation plots with undeveloped plots in nearby areas, they found the areas around new green spaces had lower crime rates than elsewhere in the city. Interestingly, the crime reduction was different depending upon the type of green space that was developed. For example, lots that were planted with grass and maintained by contractors saw a reduction in property crimes such as theft and burglary, whereas community-maintained plots saw a sharp reduction in violent crime. This suggests that different types of green space could be developed to deter certain types of crime.

Kondo's study collaborates another forest service study conducted by researcher Morgan Grove on the link between lawn care and crime in downtown Baltimore. Grove's study looked at the level of lawn maintenance in 1,000 residential yards throughout Baltimore County. His team looked at everything from tree cover to litter to the presence of garden hoses. Not surprisingly, Grove found that well-maintained lawns were linked to lower crime rates than lawns that were given less care.

It's tempting to use income as the connection. After all, if you have the time and money to water your lawn, you probably live in a neighborhood that sees less crime. But Grove argued that the greenery itself helped to deter crime, by announcing to would-be criminals that there are "eyes on the street" that care for their neighborhood and would be more likely to report a crime.

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