精選晨讀英語美文賞析
精選晨讀英語美文賞析
優(yōu)美的文字于細(xì)微處傳達出美感，并浸潤著人們的心靈。通過英語美文,不僅能夠感受語言之美,領(lǐng)悟語言之用，還能產(chǎn)生學(xué)習(xí)語言的興趣。度過一段美好的時光，即感悟生活，觸動心靈。下面是學(xué)習(xí)啦小編為大家?guī)砭x晨讀英語美文賞析，希望大家喜歡!
經(jīng)典晨讀英語美文：事業(yè)即人
IT HAS NOT been easy for me to meet this assignment. In the first place, I am not a very articulate person, and then one has so many beliefs, changing and fragmented and transitory beliefs---besides the ones most central to our lives. I have tried hard to pull out and put into words my most central beliefs.
完成這一任務(wù)對我并非易事。首先，我是個不善言辭的人，其次，除了生活中最主要的信仰之外，一個人還有如此多的信仰，變化的、零星的和短暫的信仰。
I hope that what I say won’t sound either too simple or too pious.
我努力將最主要的信仰說出來，并希望我的話聽起來不會太簡單，或虔誠過度。
I know that it is my deep and fixed conviction that man has within him the force of good and the power to translate force into life.
我知道我毫不動搖地深信人心中有一種善的力量，并且能在生活中行善。
For me, this means that a pattern of life that makes personal relationships more important. A pattern that makes more beautiful and attractive the personal virtues: courage, humility, selflessness and love.
在我看來，這意味著一種使人際關(guān)系更為重要的生活方式，一種使人們的美德，即勇氣、謙恭、無私和愛更美麗、更吸引人的方式。
I used to smile at my mother because the tears came so readily to her eyes when she heard or read of some incident that called out these virtues. I don’t smile any more because I find I have become more and more responsive in the same inconvenient way to the same kind of story.
我過去常常笑話母親一聽說或讀到反映這些美德的某件事時眼淚就奪眶而出，如今我不再笑話她了，因為我發(fā)現(xiàn)自己對同類事件的反應(yīng)越來越強烈，表達方式同樣不合時宜。
And so I believe that I both can and must work to achieve the good that is in me. The words of Socrates keep coming back to me: “The unexamined life is not worth living.”
因此，我相信我能夠也必須行動起來表現(xiàn)善良的心地。我常常想起蘇格拉底的話:“未經(jīng)審視的生活是不值得過的。”
By examination we can discover what is our good and we can realize that knowledge of good means its achievement. I know that such self-examination has never been easy---Plato maintained that it was soul’s central search. It seems to me peculiarly difficult now. In a period of such rapid material expansion and such wide spread conflicts, black and white have become gray and will not easily separate.
通過審視，我們能夠發(fā)現(xiàn)自己的善良是什么，能夠認(rèn)識到懂得了善良就意味著它的成就。我知道這樣的自省決非容易，柏拉圖認(rèn)為這是靈魂永世的追求，在我看來現(xiàn)在自省尤為不易，因為在這樣一個物欲急劇膨脹、沖突四起的時期，黑白已經(jīng)混淆，不易辨別了。
There is a belief which follows this. If I have the potential of the good life within me and compulsion to express it, then it is a power and compulsion common to all men. What I must have for myself to conduct my search, all men must have: freedom of choice, faith in the power and the beneficent qualities of truth.
由此產(chǎn)生另一種信仰，如果我內(nèi)心具備行善一生的潛力并有表現(xiàn)它的沖動，那么這種潛力和沖動人皆有之。我在追求時自身必須具備的條件人人皆須擁有:能自由選擇，相信這種潛力，相信真理能造福于人類。
What frightens me most today is the denial of these rights, because this can only come from the denial of what seems to me the essential nature of man. For if my conviction holds, man is more important than anything he has created and our great task is to bring back again into a subordinate position the monstrous superstructures of our society.
今天最讓我害怕的是否認(rèn)這些權(quán)利，因為否認(rèn)這些權(quán)利只能源自否認(rèn)我所理解的基本人性。如果我的信念站得住腳，人就比他創(chuàng)造的任何東西都重要，我們的偉大職責(zé)就是將社會龐大的上層建筑重置于附屬地位。
I hope this way of reducing our problems to the human equation is not simple an evasion of them. I don’t believe it is. For most of us it is the area in which we can work : the human area---with ourselves, with the people we touch, and through these two by vicarious understanding, with mankind. I believe this is the safest starting point.
我希望以這種方式將我們的問題歸結(jié)為人類共同的問題不是在逃避它們。我不認(rèn)為這是一種逃避，因為對我們大多數(shù)人而言，它是我們唯一可以活動的領(lǐng)域：人類的領(lǐng)域—與我們自己合作，與我們接觸的人合作，并通過了解這兩者與整個人類合作，我相信這是最可靠的起點。
I watch young people these days wrestling with our mighty problems. They are much more concerned with them and involved in them than my generation of students ever was.
這些日子我看見年輕人努力解決我們存在的重大問題，他們比我們那一代的學(xué)生更關(guān)注這些問題，更積極地參與。他們深刻地意識到“平等”和“公正”兩詞的內(nèi)涵。
They are deeply aware of the words “quality” and “justice” In their great desire to right wrong they are prone to forget that causes are people, that nothing matters more than people. They need to add to their crusades the warmer and more affecting virtues of compassion and love. And here again come those personal virtues that bring tears to the eyes.
他們熱望匡正人世，卻容易忘記事業(yè)即人，沒有什么比人更重要。他們需要在這些運動中注人同情和愛等更感人的品德。這里再次出現(xiàn)了那些讓人淚眼模糊的美德。
One further word, I believe that the power of good within us is real and comes there from a source outside and beyond ourselves. Otherwise, I could not put my trust so firmly in it.
還有一句話，我相信我們善心的力量是真實的，它來自我們身外，否則我無法如此堅定地信仰它。
經(jīng)典晨讀英語美文：保持眼睛的純真
When I Accepted the invitation to join in "This I Believe," it was not-goodness knows-because I felt I had anything profound to contribute. I regarded it-selfishly, perhaps-as a chance to get my own ideas straight. I started, because it seemed simplest that way, with my own profession.
The signposts I try to follow as an architect are these: to keep the innocent eye with which we are all born, and therefore always to be astonished; to respect the scholar but not the style snob; to like what I like without humbug, but also to train my eye and mind so that I can say why I like it; to use my head but not to be frightened to listen to my heart (for there are some things which can be learned only through emotion); finally, to develop to the best of my ability the best that lies within me.
But what, you may say, about the really big problems of life- Religion? Politics? World Affairs? Well, to be honest, these great problems do not weigh heavily upon my mind. I have always cared more for the small simplicities of life-family affection, loyalty of friends, joy in creative work.
Religion? Well, when challenged I describe myself as "Church of England," and as a child I went regularly to church. But today, though I respect churchgoing as an act of piety and enjoy its sidelines, so to speak, the music and the architecture, it holds no significance for me.
Perhaps, I don't know, it is the atmosphere of death in which religion is so steeped that has discouraged me-the graveyards, the parsonical voice, the thin damp smell of stone. Even today a "holy" face conjures up not saintliness but moroseness. So, most of what I learned of Christian morality I think I really learned indirectly at home and from friends.
World Affairs? I wonder if some of you remember a famous prewar cartoon. It depicted a crocodile emerging from a peace conference and announcing to a huge flock of sheep (labeled "People of the World"), "I am so sorry we have failed. We have been unable to restrain your warlike ambitions." Frankly, I feel at home with those sheep-mild, benevolent, rather apprehensive creatures, acting together by instinct and of course very, very woolly.
But I have learned too, I think, that there is still no force, not even Christianity, so strong as patriotism; that the instinctive wisdom with which we all act in moments of crisis-that queer code of conduct which is understood by all but never formulated-is a better guide than any panel of professors; and finally that it is the inferiority complex, usually the result of an unhappy or unlucky home, which is at the bottom of nearly all our troubles.
Is the solution, then, no more than to see that every child has a happy home? I'm not sure that it isn't. Children are nearer truth than we are. They have the innocent eye.
If you think that such a philosophy of life is superficial or tiresomely homespun or irresponsible, I will remind you in reply that the title of this series is "This I Believe”-not "This I ought to believe," nor even "This I would like to believe”-but, "This I Believe."
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