beauty是英語(yǔ)書中的一篇課文，那么，以下是小編給大家整理收集的beauty課文翻譯，內(nèi)容僅供參考。
beauty課文翻譯：
For the Greeks, beauty was a virtue: a kind of excellence. Persons then were assumed to be what we now have to call---lamely, enviously--- whole person. If it did occur to the Greeks to distinguish between a person’s “inside” and “outside”, they still expected that inner beauty would be matched by beauty of the other kind. The well-born young Athenians who gathered around Socrates found it quite paradoxical that their hero was so intelligent, so brave, so honorable, so seductive ---- and so ugly. One of Socrates’ main pedagogical acts was to be ugly ---- and teach those innocent, no doubt splendid-looking disciples of his how full of paradoxes life really was. 美之于古希臘人是一種德性 一種美德。今天看來(lái) 他們就是我們?nèi)缃袼^的“全面的人”雖然這個(gè)稱呼有點(diǎn)不理直氣壯, 并且?guī)в屑刀手?。倘若讓古希臘人區(qū)分一個(gè)人的“內(nèi)在”和“外在” 他們?nèi)云谕麅?nèi)在美是需要與其他種類之美相匹配的。那些聚集在蘇格拉底身邊的雅典青年人發(fā)現(xiàn)自己的偶像是如此得聰慧、勇敢、正直、充滿誘惑力而同時(shí)又那么得丑 這是多么自相矛盾啊。而蘇格拉底主要的教學(xué)手段之一即為“丑”告訴這些天真卻擁有毋庸置疑般美貌的門生 真正的人生是充滿悖論的。
They may have resisted Socrates’ lesson. We do not. Several thousand years later, we are more wary of the enchantments of beauty. We not only split off ---- with the greatest facility ---- the “inside” (character, intellect) from the “outside” (looks); but we are actually surprised when someone who is beautiful is also intelligent, talented, good.
他們或許能夠抗拒蘇格拉底的學(xué)說(shuō)。而我們做不到。幾千年以后. 美的魅惑使我們更加疲憊。我們不僅僅用最容易的方式將“內(nèi)在”(性格, 心智) 和“外在”(外貌) 割離開來(lái). 同時(shí)我們也對(duì)那些既有美貌亦有智慧天賦之人, 感到詫異。
It was principally the influence of Christianity that deprived beauty of the central place it had in classical ideals of human excellence. By limiting excellence (virtus in Latin) to moral virtue only, Christianity set beauty adrift ---- as an alienated, arbitrary, superficial enchantment. And beauty has continued to lose prestige. For close to two centuries it has become a convention to attribute beauty to only one of the two sexes: the sex which, however Fair, is always Second. Associating beauty with women has put beauty even further on the defensive, morally.
美在古典時(shí)期是理想的人類美德, 而將其從這中心位置趕走的首要原因來(lái)自基督教的影響。通過(guò)美德(拉丁語(yǔ)為virtus) 的概念限定到僅僅指?jìng)惱淼赖碌姆懂? 基督教放逐了“美”—— 它成為一種異化的, 武斷的, 膚淺的誘惑。同時(shí)美不斷丟失了它原本的名聲。到二世紀(jì)末的時(shí)候, 美成為一種既定概念, 僅用于修飾兩性之的一個(gè)性別:這個(gè)性別雖然是悅目的, 但卻處于第二位。將美與女性聯(lián)系起來(lái), 使得美的概念在道德層面上更加脆弱。
A beautiful woman, we say in English. But a handsome man . “Handsome” is the masculine equivalent of ---- and refusal of ---- a compliment which has accumulated certain demeaning overtones, by being reserved for women only. That one can call a man“beautiful ”in French and in Italian suggests that Catholic countries ---unlike those countries shaped by the Protestant version of Christianity---still retain some vestiges of the pagan admiration for beauty. But the difference, if one exists,is of degree only. In every modern country that is Christian or post-Christian, women are the beautiful sex ---- to the detriment of the notion of beauty as well as of women.
在英語(yǔ)里, 我們說(shuō)一位女子是美麗的。但是我們卻說(shuō)一位男子是英俊的?！坝⒖ 笔瞧潢?yáng)性的等同詞, 同時(shí)拒絕一種帶有某些貶義暗示的贊揚(yáng), 而這種贊揚(yáng)是僅用于女性的。在法語(yǔ)和意大利語(yǔ)里, 人們可以稱男子是“美麗的”, 這暗示著這些天主教國(guó)家依舊保留了前基督教時(shí)期欣賞“美”的`痕跡, 而這些痕跡在新教國(guó)家中已經(jīng)蕩然無(wú)存。但即使存在, 差別也只是程度不同而已。在任何一個(gè)基督教或者后基督教國(guó)家里, 女性就是那個(gè)美麗的性別——既損害了美這個(gè)概念, 也損害了女性這個(gè)概念。
To be called beautiful is thought to name something essential to women’s character and concerns. (In contrast to men ---- whose essence is to be strong, or effective, or competent.) It does not take someone in the throes of advanced feminist awareness to perceive that the way women are taught to be involved with beauty encourages narcissism, reinforces dependence and immaturity. Everybody (women and men) knows that. For it is “everybody”, a whole society, that has identified being feminine with caring about how one looks. (In contrast to being masculine ---- which is identified with caring about what one is and does and only secondarily, if at all, about how one looks.) Given these stereotypes, it is no wonder that beauty enjoys, at best, a rather mixed reputation.
被稱為“美”意味著要列舉出一些對(duì)女性來(lái)說(shuō)必要的特征和她們所關(guān)心的事物。(和男性不同, 他們的核心是強(qiáng)壯、有效率, 或者有能力。) 那些擁有超前女性意識(shí)的人將很容易就能感受到, 讓女性和“美”聯(lián)系起來(lái), 會(huì)助長(zhǎng)她們孤芳自賞的態(tài)度 也會(huì)讓她們更加有依賴性且不成熟。所有人(女性和男性) 都認(rèn)識(shí)到這點(diǎn)。因?yàn)椤八腥恕? 整個(gè)社會(huì), 都很明確, 作為女性就應(yīng)該關(guān)心長(zhǎng)相。(作為男性則不同:他們身份的確認(rèn)是關(guān)注于某人是誰(shuí), 做什么的, 而長(zhǎng)相即使并非一無(wú)是處, 至少也是其次的。) 有了這些老套的看法, 我們就不難明白,
即使從最好的方面來(lái)看, 為什么“美”也有著褒貶不一的名聲。
It is not, of course, the desire to be beautiful that is wrong but the obligation to be ---- or to try. What is accepted by most women as a flattering idealization of their sex is a way of making women feel inferior to what they actually are ---- or normally grow to be. For the ideal of beauty is administered as a form of self-oppression. Women are taught to see their bodies in parts, and to evaluate each part separately. Breasts, feet, hips, waistline, neck, eyes, nose, complexion, hair, and so on ---- each in turn is submitted to an anxious, fretful, often despairing scrutiny. Even if some pass muster, some will always be found wanting. Nothing less than perfection will do.
當(dāng)然, 對(duì)美的崇拜并沒(méi)有什么錯(cuò), 錯(cuò)就錯(cuò)在認(rèn)為美是一種義務(wù), 并且試圖想要變美。作為她們性別的一種討好的理想化狀態(tài), 大多數(shù)女性都可以接受的方式是, 讓她們覺(jué)得自己比實(shí)際情況來(lái)的差勁。因?yàn)槊赖睦硐刖辰缇褪鞘苤朴谝环N自我對(duì)立的狀態(tài)。人們教導(dǎo)女性要從各部分區(qū)看待她們的身體, 并且要分別評(píng)價(jià)每一個(gè)部分。胸部、腿、臀部、腰、頸、眼睛、鼻子、膚色、頭發(fā)等等——每一部分都需要一番焦慮、苦惱, 甚至絕望的審查。即使有些部分符合要求, 但總有地方永遠(yuǎn)是希望更好一些的。只有完美無(wú)瑕了, 才能無(wú)可挑剔。
In men, good looks is a whole, something taken in at a glance. It does not need to be confirmed by giving measurements of different regions of the body, nobody encourages a man to dissect his appearance, feature by feature. As for perfection, that is considered trivial ---- almost unmanly. Indeed, in the ideally good-looking man a small imperfection or blemish is considered positively desirable. According to one movie critic (a woman) who is a declared Robert Redford fan, it is having that cluster of skin-colored moles on one cheek that saves Redford from being merely a “pretty face”. Think of the depreciation of women ---- as well as of beauty ---- that is implied in that judgment. 在男人之中, 好的外表是一個(gè)整體 是那種一眼掃過(guò)的東西。并不需要通過(guò)測(cè)量身體每個(gè)部
分來(lái)做出最后的確認(rèn)。沒(méi)有人會(huì)鼓勵(lì)男性去一部分一部分地細(xì)查自己的外貌。至于完美, 那是被認(rèn)為無(wú)關(guān)緊要的, 并且?guī)缀跏遣荒行曰?。的確, 對(duì)于一些理想中的美男子, 一點(diǎn)小瑕疵反而是讓人喜歡的。有一位電影評(píng)論家(女性), 她是羅伯特? 雷德福的影迷, 她覺(jué)得正是因?yàn)槠淠橆a一側(cè)有一顆肉色的痣, 才使得雷德福不被僅僅認(rèn)為有一張“漂亮的臉蛋”。想想這個(gè)評(píng)價(jià)里既暗示了對(duì)女性的貶低, 也暗示了對(duì)“美”的貶低.
“The privileges of beauty are immense, ” said Cocteau. To be sure, beauty is a form of power. And deservedly so. What is lamentable is that it is the only form of power that most women are encouraged to seek. This power is always conceived in relation to men; it is not the power to do but the power to attract. It is a power that negates itself. For this power is not one that can be chosen freely ---- at least, not by women ---- or renounced without social censure. 科克托曾說(shuō):“美的特權(quán)是無(wú)限的。”毫無(wú)疑問(wèn), 美是一種力量形式, 并且理因如此。但遺憾的是, 如今人們只鼓勵(lì)大多數(shù)的女性去追求這種力量。這種力量的制造總是和男性聯(lián)系起來(lái)。這力量不是去做什么, 而是去吸引什么的。這種力量否定了自身。因?yàn)檫@種力量并不是一個(gè)人所能自我選擇的, 至少不是女性可以自我選擇的, 或者說(shuō)如果她們聲稱要放棄這種力量的話, 是要受到社會(huì)譴責(zé)的。
To preen, for a woman, can never be just a pleasure. It is also a duty. It is her work. If a woman does real work ---- and even if she has clambered up to a leading position in politics, law, medicine, business, or whatever ---- she is always under pressure to confess that she still works at being attractive. But in so far as she is keeping up as one of the Fair Sex she brings under suspicion her very capacity to be objective, professional, authoritative, thoughtful. Damned if they do women are. And damned if they don’t. 對(duì)女性來(lái)說(shuō), 梳妝打扮不僅僅是一份樂(lè)趣, 更是一種責(zé)任, 是她的工作。如果一位女士做著實(shí)際的工作, 乃至她在政治、法律、醫(yī)學(xué)、商界或別的什么領(lǐng)域爬到了領(lǐng)導(dǎo)層位置, 她也總是背負(fù)著壓力, 時(shí)刻要確保她在工作的時(shí)候還保持著吸引人的魅力。但只要她仍然是“悅目的性別”中的一員, 那她就一直要受到質(zhì)疑——是否有能力保持客觀、專業(yè)、權(quán)威和縝密。如果真成為了那樣的人, 那這樣的女人真糟透了! 如果她們不是這樣 那也糟透了!
One could hardly ask for more important evidence of the dangers of considering persons as split between what is "inside" and what is "outside" than that interminable half-comic half-tragic tale, the oppression of women. How easy it is to start off by defining women s caretakers of their surfaces, and then to disparage them(or find them adorable)for being "superficial". It is a crude trap, and it has worked for too long. But to get out of the trap requires that women get some critical distance from the excellence and privilege which is beauty, enough distance to see how much beauty itself has been abridged in order to prop up the mythology of the "feminine." There should be a way of saving beauty from women---and for them. 比起那種無(wú)止境的喜憂參半的故事, 即女性的苦悶而言, 我們幾乎不太能從將人區(qū)分成“內(nèi)在”和“外在”的做法中找到更多證據(jù)來(lái)說(shuō)明其危險(xiǎn)性。一開始就將女性定義成只對(duì)外表關(guān)注的人, 然后就說(shuō)她們是“膚淺”的, 這是多么容易的事情啊! 這個(gè)粗鄙的陷阱已經(jīng)存在太久了。但是要從這個(gè)陷阱里逃脫出來(lái), 就要求女性與美的好處與特權(quán)保持嚴(yán)格的距離, 并且要有足夠的距離去了解“美”這個(gè)概念本身有多少被刪節(jié)了, 用以支撐起“女性”這個(gè)神話。我們應(yīng)該有一種方式將“美”從女性那里解救出來(lái) 也將“美”為了女性本身而解救出來(lái)。
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