It is not easy to talk about the role of the mass media in this overwhelmingly significant phase in European history. History and news become confused, and one's impressions tend to be a mixture of skepticism and optimism. (46)Television is one of the means by which these feelings are created and conveyed-and perhaps never before has it served to much to connect different peoples and nations as is the recent events in Europe .The Europe that is now forming cannot be anything other than its peoples, their cultures and national identities. With this in mind we can begin to analyze the European television scene. (47) In Europe, as elsewhere multi-media groups have been increasingly successful groups which bring together television, radio newspapers, magazines and publishing houses that work in relation to one another. One Italian example would be the Berlusconi group while abroad Maxwell and Murdoch come to mind.
Clearly, only the biggest and most flexible television companies are going to be able to compete complete in such a rich and hotly-contested market. (48) This alone demonstrates that the television business is not an easy world to survive in a fact underlined by statistics that show that out of eighty European television networks no less than 50% took a loss in 1989. Moreover, the integration of the European community will oblige television companies to cooperate more closely in terms of both production and distribution. (49) Creating a \"European identity\" that respects the different cultures and traditions which go to make up the connecting fabric of the Old continent is no easy task and demands a strategic choice - that of producing programs in Europe for Europe. This entails reducing our dependence on the North American market, whose programs relate to experiences and cultural traditions which are different from our own.
In order to achieve these objectives, we must concentrate more on co-productions, the exchange of news, documentary services and training. This also involves the agreements between European countries for the creation of a European bank will handle the finances necessary for production costs. (50) In dealing with a challenge on such a scale, it is no exaggeration to say \"Unity we stand, divided we fall\" -and if I had to choose a slogan it would be \"Unity in our diversity.\" A unity of objectives that nonetheless respect the varied peculiarities of each country.
(46)电视是引发和传递这些感受的手段之一——在欧洲近来发生的事件中，它把不同的民族和国家连到一起，其作用之大，前所未有。 (47)在欧洲，像在其他地方一样，传媒集团越来越成功：这些集团将相关的电视、广播、报纸、杂志和出版社组合在一起。 (48)这一点就足以证明，要在电视行业里生存下来并非易事。统计数字尤其说明了这一事实，在80个欧洲电视网中，多达一半在1989年亏损。 (49)不同的文化和传统把欧洲大陆编织成一体，要创造出一种尊重这些不同文化和传统的“欧洲品牌”绝非易事，需要人们在欧洲制造出适合欧洲的节目战略性选择。 (50)可以毫不夸张地说：“联合，我们就生存；分裂，我们就灭亡”。
06 intellectual. It is they, not American, who have become anti-intellectual. they have done more than that. They have grown dissatisfied with the role of story when he observed that it is the intellectuals who have rejected American. But society? I am going to suggest that it is not true. Father Bruckbergen told part of the Is it true that the American intellectual is rejected and considered of no account in his First, the object of our study pleads for definition. What is an intellectual? (46) I shall a matter as possible the course of reasoning which led his decision. analogous to that of a judge, who must accept the obligation of revealing in as obvious the factual and moral information which he has obtained. (47) His function is moral questions, finally by suggesting action which seems appropriate in the light of consciously, articulately, and frankly, first by asking factual questions, then by asking activity of thinking in Socratic way about moral problems. He explores such problem define him as an individual who has elected as his primary duty and pleasure in life the energies to an exploration of rules of conduct in business. governs his activity, any more than a businessman is expected to dedicate his his reports. (49) But his primary task is not to think about the moral code, which duties--- he is not supposed to cook his experiments, manufacture evidence, or doctor beings, he encounters moral issues even in everyday performance of his routine task of approaching any but the factual aspects of those problems. Like other human may contribute to the solution of moral problems, he has not been charged with the average scientist for one. (48) I have excluded him because, while accomplishment This definition excludes many individuals usually referred to as intellectuals----the would say, \"is something else.\" human knowledge in one thing, living in public and industrious thoughts\description even fits the majority eminent scholars. \"Being learned in some branch of or no independent reflections on human problems which involve moral judgment. This may teach very well , and more than earn their salaries ,but most of them make little traditionally been the method whereby many intellectuals earn their living (50) They The definition also excludes the majority of factors, despite the fact that teaching has (46)我把知识分子定义为这样的个体：他用苏格拉底的方式思考道德问题，并以此作为其生命中的主要职责与乐趣。 (47)知识分子的作用与法官的作用类似，后者必须承担用尽可能明显的方式来揭示让他做出决定的推理过程的责任。 (48)我之所以把普通科学家排除在外，是因为虽然他的成就有助于解决道德问题，但是他只是触及了这些问题的事实方面。 (49)但是普通科学家的主要任务并非是思考约束其行为的道德准则，这正如人们不期望商人致力于探究商业行为规范。 (50)教师可能擅长教书，而且不仅仅专注于赚钱，但是大部分教师对涉及人类道德判断的问题很少或没有进行独立的思考。 07
The study of law has been recognized for centuries as a basic intellectual discipline in European universities. However, only in recent years has it become a feature of undergraduate programs in Canadian universities. (46) Traditionally legal learning has been viewed in such institutions the special preserve of lawyers, rather than a necessary part of the intellectual equipment of an educated person. Happily, the older and more continental view of legal education is establishing itself in a number of Canadian universities some have even begun to offer undergraduate degrees in law.
If the study of law is beginning to establish as part and parcel of a general education, its aims and methods should appeal directly to journalism educators. On the one hand, it provides opportunities to analyze such ideas as justice, democracy and freedom. (47) On the other, it links these concepts to everyday realities in a manner which is parallel to the links journalists forge on a daily basis as they cover and comment on the news. For example, notions of evidence and fact, of basic rights and public interest are at work in the process of journalistic judgment and production just as in courts of law. Sharpening judgment by absorbing and reflection on law is a desirable component of a journalist’s intellectual preparation for his or her career.
(48)But the idea that the journalist must understand the law more profoundly than an ordinary citizen rests on an understanding of the established conventions and special responsibilities of the news media. Politics or, more broadly, the functioning of the state, is a major subject for journalists. The better informed they are about the way the state works, the better their reporting will be. (49)In fact, it is difficult to see how journalists who do not have a clear grasp of the basic features of the Canadian Constitution can do a competent job on political stories. Furthermore, the legal system and the events which occur within it are primary subjects for journalists. While the quality of legal journalism varies greatly, there is an undue reliance amongst many journalists on interpretations supplied to them by
lawyers. (50)While comment and reaction from lawyers may enhance stories, it is preferable for journalists to rely on their own notions of significance and make their own judgments. These can only come from a well-grounded understanding of the legal system. (46)传统上，在加拿大的高等学府里，学习法律一直被看作是律师的专门工作，而不是一个受过良好教育的人所必须具备的知识素养。 (47)另一方面，法律又将正义、民主和自由这些观念与日常生活中的实际联系在一起，其方式就如同新闻工作者在报道和评论新闻事件时，以日常生活为基础，使这些观念与实际情况相结合一样。 (48)但是，新闻工作者对于法律的理解应该比普通公民更加深刻，这个观点是在对于新闻媒体的既定规范和特殊的社会责任有深刻认识的基础之上建立的。 (49)实际上，很难想象那些对于加拿大宪法的基本特点缺乏清晰了解的新闻工作者能够胜任政治新闻报道的工作。 (50)律师的评论和反应当然能够提升新闻报道的价值，但是，记者们最好还是依靠自己对于事件重要性的认识来做出判断。 08 In his autobiography, Darwin himself speaks of his intellectual powers with extraordinary modesty. He points out that he always experienced much difficulty in expressing himself clearly and concisely, but (46) he believes that this very difficulty may have had the compensating advantage of forcing him to think long and intently about every sentence, and thus enabling him to detect errors in reasoning and in his own observations. He disclaimed his possession of any great quickness of apprehension or wit, such as distinguished Huxley. (47) He asserted, also, that his power to follow a long and purely abstract train of thought was very limited, for which reason felt certain that he never could have succeeded with mathematics. His memory, too, he described as extensive, but hazy. So poor in one sense was it that he never could remember for more than a few days a single date or a line of poetry. (48) On the other hand, he did not accept as well founded the charge made by some of his critics that, while he was a good observer, he had no power of reasoning. This, he thought, could not be true, because the “Origin of Species” is one long argument from the beginning to the end, and has convinced many able men. No one, he submits, could have written it without possessing some power of reasoning. He was willing to assert that “I have a fair share of invention, and of common sense or judgment, such as every fairly successful lawyer or doctor must have, but not, I believe, in any higher degree.” (49) He adds humbly that perhaps he was \"superior to the common run of men in noticing things which easily escape attention, and in observing them carefully.\" Writing in the last year of his life, he expressed the opinion that in two or three respects his mind had changed during the preceding twenty or thirty years. Up to the age of thirty or beyond it poetry of many kids gave him great pleasure. Formerly, too, pictures had given him considerable, and music very great, delight. In 1881, however, he said:“Now for many years I cannot endure to read a line of poetry. I have also almost lost my taste for pictures or music.” (50)
Darwin was convinced that the loss of these tastes was not only a loss of happiness, but might possibly be injurious to the intellect, and more probably to the moral character.
(46)他相信，正是这种困难或许能够扬长避短，以使他长时间专注地思考每一个句子；因此，使他能在推理和自己的观察中发现自己的缺点。 (47)他还断言，在深入理解冗长且完全抽象的一系列观点上，他的能力受到了局限。有鉴于此，他曾深信自己在数学方面本来就不该获得成功。 (48)另一方面，批评家指责他尽管善于观察，但却不能推理，对此，他并不接受且认为毫无依据。 (49)他谦虚地补充道，或许他“和普通人比起来，更能够注意到那些别人容易忽略的细节，更能够对此加以详细地观察”。 (50)达尔文认为，失去对音乐和绘画方面的兴趣，不仅失去了幸福，而且还可能损伤智力，甚至可能会伤害道德。 09
There is a marked difference between the education which every one gets from living with others, and the deliberate educating of the young. In the former case the education is incidental; it is natural and important, but it is not the express reason of the association.(46)It may be said that the measure of the worth of any social institution is its effect in enlarging and improving experience; but this effect is not a part of its original motive. Religious associations began, for example, in the desire to secure the favor of overruling powers and to ward off evil influences; family life in the desire to gratify appetites and secure family perpetuity; systematic labor, for the most part, because of enslavement to others, etc. (47)Only gradually was the by-product of the institution noted, and only more gradually still was this effect considered as a directive factor in the conduct of the institution.Even today, in our industrial life, apart from certain values of industriousness and thrift, the intellectual and emotional reaction of the forms of human association under which the world’s work is carried on receives little attention as compared with physical output.
But in dealing with the young, the fact of association itself as an immediate human fact, gains in importance. (48)While it is easy to ignore in our contact with them the effect of our acts upon their disposition, it is not so easy as in dealing with adults. The need of training is too evident; the pressure to accomplish a change in their attitude and habits is too urgent to leave these consequences wholly out of account. (49)Since our chief business with them is to enable them to share in a common life we cannot help considering whether or no we are forming the powers which will secure this ability.If humanity has made some headway in realizing that the ultimate value of every institution is its distinctively human effect we may well believe that this lesson has been learned largely through dealings with the young.
(50)We are thus led to distinguish, within the broad educational process which we have been so far considering, a more formal kind of education—that of direct tuition or schooling.In undeveloped social groups, we find very little formal teaching and training. These groups mainly rely for instilling needed dispositions into the young upon the same sort of association which keeps the adults loyal to their group.
46.可以说，对任何社会制度的价值的衡量在于它在扩展和改进经验方面的效应，但是这种效应并不是它原始动机的一部分。 47.制度的这种副效应是逐渐地被意识到的，而这种效应被视为制度运转的指导性因素则需要更加缓慢的过程。 48.虽然在我们与年轻人接触时，很容易忽略我们的行为对他们的性格产生的影响，但这并不像与成年人打交道那么简单。 49.既然我们的主要职责在于使年轻人参与共同生活，那么我们不得不考虑我们是否在构建能够确保我们这种能力的力量。 50.因此，我们可以在上文所述及的宽泛的教育进程中，区分出一种更加正规的教育，即直接教导或学校教育。 10 One basic weakness in a conservation system based wholly on economic motives is that most members of the land community have no economic value. Yet these creatures are members of the biotic community and, if its stability depends on its integrity, they are entitled to continuance.
When one of these noneconomic categories is threatened and, if we happen to love it .We invert excuses to give it economic importance. At the beginning of century songbirds were supposed to be disappearing. （46）Scientists jumped to the rescue with some distinctly shaky evidence to the effect that insects would eat us up if birds failed to control them. the evidence had to be economic in order to be valid.
It is painful to read these round about accounts today. We have no land ethic yet, （47） but we have at least drawn near the point of admitting that birds should continue as a matter of intrinsic right, regardless of the presence or absence of economic advantage to us. A parallel situation exists in respect of predatory mammals and fish-eating birds. （48） Time was when biologists somewhat over worded the evidence that these creatures preserve the health of game by killing the physically weak, or that they prey only on \"worthless\" species. Some species of tree have been read out of the party by economics-minded foresters because they grow too slowly, or have too low a sale vale to pay as timber crops. （49） In Europe, where forestry is ecologically more advanced, the non-commercial tree species are recognized as members of native forest community, to be preserved as such, within reason. To sum up: a system of conservation based solely on economic self-interest is hopelessly lopsided. （50） It tends to ignore, and thus eventually to eliminate, many elements in the land community that lack commercial value, but that are essential to its healthy functioning. It assumes, falsely, I think, that the economic parts of the biotic clock will function without the uneconomic parts.
（46）科学家们匆匆赶来救援，但证据是明显站不住脚的。大意就是，如果鸟不能控制这些虫子，虫子就会吃光一切。 （47）但是，我们至少比较一致地认可这样一种观点，即：无论鸟类对我们是否具有经济价值，他们都应该继续享有其固有的生物权利。 （48）生物学家们曾一度滥用这个证据：这些生物通过残杀弱者来维持生物链条的健康发展，或者只是捕食“无价值的物种”。 （49）欧洲的林业生态发展比较先进。那些没有商业价值的树种被视为原始森林群落的成员而被合理保护。 （50）这样的体系容易忽视、并最终灭绝了生物群落中的许多元素。然而这些元素虽然缺少商业价值，但对整个群落的健康运动却至关重要。它虚假地认为生物时钟的经济部分可以在缺少非经济部分的情况下继续起作用。 11
Since the days of Aristotle, a search for universal principles has characterized the scientific enterprise. In some ways, this quest for commonalities defines science. Newton’s laws of motion and Darwinian evolution each bind a host of different phenomena into a single explicatory frame work.
(46)In physics, one approach takes this impulse for unification to its extreme, and seeks a theory of everything—a single generative equation for all we see.It is becoming less clear, however, that such a theory would be a simplification, given the dimensions and universes that it might entail, nonetheless, unification of sorts remains a major goal.
This tendency in the natural sciences has long been evident in the social sciences too. (47)Here, Darwinism seems to offer justification for it all humans share common origins it seems reasonable to suppose that cultural diversity could also be traced to more constrained beginnings. Just as the bewildering variety of human courtship rituals might all be considered forms of sexual selection, perhaps the world’s languages, music, social and religious customs and even history are governed by universal features. (48)To filter out what is unique from what is shared might enable us to understand how complex cultural behavior arose and what guides it in evolutionary or cognitive terms.
The most famous of these efforts was initiated by Noam Chomsky, who suggested that humans are born with an innate language—acquisition capacity that dictates a universal grammar. A few generative rules are then sufficient to unfold the entire fundamental structure of a language, which is why children can learn it so quickly. (49)The second, by Joshua Greenberg, takes a more empirical approach to universality identifying traits shared by many language which are considered to represent biases that result from cognitive constraints
Gray and his colleagues have put them to the test by examining four family trees that between them represent more than 2,000 languages.(50)Chomsky’s grammar should show patterns of language change that are independent of the family tree or
the pathway tracked through it. Whereas Greenbergian universality predicts strong co-dependencies between particular types of word-order relations. Neither of these patterns is borne out by the analysis, suggesting that the structures of the languages are lire age-specific and not governed by universals
46. 物理学中的一个理论把这种归一的冲动发挥到了极致，它探寻一种万有理论——一个关于我们能看到的一切的生成方程式。
47. 在这里，达尔文主义似乎提供了有力的理由，因为如果全人类有共同的起源，那么假设文化差异也能够追溯到更有限的源头好像就是合理的了。
48. 把差异性和独特性从共性中过滤出来也许能让我们理解复杂的文化行为是如何产生的，是什么从进化或认知领域指导着它。
49. 约书亚格林伯格为寻找语言的共性而付出努力提出了第二种理论。他采用了一个更实用的共性理论，做法是辨认出众多语言的共有特征(尤其是按照词序排列)，这些特征被认为代表了由认知局限导致的偏差。
50. 乔姆斯基生成语法应该表明语言变化的模式，这些模式独立于族谱或贯穿其中的路径，然而格林伯格的共性理论预测词序关系的特殊类别之间(而不是其他)有着强烈的共存性。 12
Since the days of Aristotle, a search for universal principles has characterized the scientific enterprise. In some ways, this quest for commonalities defines science.
(46) In physics, one approach takes this impulse for unification to its extreme, and seeks a theory of everything—a single generative equation for all we see. It is becoming less clear, however,that such a theory would be a simplification, given the dimensions and universes that it might entail.Nonetheless, unification of sorts remains a major goal. This tendency in the natural sciences has long been evident in the social sciences too. (47) Here,Darwinism seems to offer justification, for if all humans share common origins, it seems reasonable to suppose that cultural diversity could also be traced to more constrained beginnings. Just as the bewildering variety of human courtship rituals might all be considered forms of sexual selection,perhaps the world’s languages, music, social and religious customs and even history are governed by universal features. (48) To filter out what is unique from what is shared might enable us to understand how complex cultural behavior arose and what guides it in evolutionary or cognitive terms. That, at least, is the hope. But a comparative study of linguistic traits published online today supplies a reality check. Russell Gray at the University of Auckland and his colleagues consider the evolution of grammars in the light of two previous attempts to find universality in language.
The most famous of these efforts was initiated by Noam Chomsky, who suggested that humans are born with an innate language-acquisition capacity that dictates a universal grammar. A few generative rules are then sufficient to unfold the entire fundamental structure of a language, which is why children can learn it so quickly.
(49) The second, by Joshua Greenberg, takes a more empirical approach to universality, identifying traits (particularly in word-order) shared by many languages, which are considered to represent biases that result from cognitive constraints. Gray and his colleagues have put them to the test by examining four family trees that between them represent more than 2,000 languages. (50) Chomsky's grammar should show patterns of language change that are independent of the family tree or the pathway tracked through it, whereas Greenber-gian universality predicts strong co-dependencies between particular types of word order relations. Neither of these patterns is borne out by the analysis, suggesting that the structures of the languages are lineage-specific and not governed by universals.
46.物理学领域，一种做法把这种寻求大同理论的冲动推向极端，试图寻找包含一切的理论——一个涵括我们所看到的一切的成性公式。
47.这里，达尔文学说似乎做出了证明，因为如果人类有着共同的起源，那么似乎就有理由认为文化的多样性也可以追溯到更为有限的起源。
48.从共有特征中滤出独有特征，这使我们得以理解复杂的文化行为是如何产生的，并从进化或认知的角度理解什么引导了它的走向。 49.第二次努力——由乔舒亚·格林堡做出——采用更为经验主义的方法来研究语言的普遍性，确定了多种语言(尤其在语法词序方面)的共有特征，这些特征被认为是代表了由认知限制产生的倾向性。
50.乔姆斯基的语法应该显示出语言变化的模式，这些模式并不受语言谱系路径的影响;而格林堡式的普遍性则预言了特定的语法词序关系类型之间所存在的紧密互依性。
13
It is speculated that gardens arise from a basic human need in the individuals who made them: the need for creative expression. There is no doubt that gardens evidence an irrepressible urge to create, express, fashion, and beautify and that self-expression is a basic human urge; (46) yet when one looks at the photographs of the gardens created by the homeless, it strikes one that, for all their diversity of styles, these gardens speak of various other fundamental urges, beyond that of decoration and creative expression. One of these urges has to do with creating a state of peace in the midst of turbulence, a “still point of the turning world,” to borrow a phrase from T. S. Eliot. (47) A sacred place of peace, however crude it may be, is a distinctly human need, as opposed to shelter, which is a distinctly animal need. This distinction is so much so that where the latter is lacking, as it is for these unlikely gardeners, the former becomes all the more urgent. Composure is a state of mind made possible by the structuring of one's relation to one's environment. (48) The gardens of the homeless, which are in effect homeless gardens, introduce form into an urban environment where it either didn't exist or was not discernible as such. In so doing they give composure to a segment of the inarticulate environment in which they take their stand.
Another urge or need that these gardens appear to respond to, or to arise from, is so intrinsic that we are barely ever conscious of its abiding claims on us. When we are deprived of green, of plants, of trees, (49) most of us give in to a demoralization of spirit which we usually blame on some psychological conditions, until one day we find ourselves in a garden and feel the oppression vanish as if by magic. In most of the homeless gardens of New York City the actual cultivation of plants is unfeasible, yet even so the compositions often seem to represent attempts to call forth the spirit of plant and animal life, if only symbolically, through a clumplike arrangement of materials, an introduction of colors, small pools of water, and a frequent presence of petals or leaves as well
as of stuffed animals. On display here are various fantasy elements whose reference, at some basic level, seems to be the natural world. (50) It is this implicit or explicit reference to nature that fully justifies the use of the word garden, though in a “liberated”sense, to describe these synthetic constructions. In them we can see biophilia—a yearning for contact with nonhuman life—assuming uncanny representational forms.
46.然而，看到那些无家可归的人所创建的花园的照片时，我们不禁会发现这一系列花园即使风格各异，揭示的却是几种其他的根本需求，不限于美饰与表达的范畴。
47.一处安恬的憩园，无论形式繁简、构造如何，都很明显是一种人性的需求，与此相反，一个栖身之所则是动物性明显的需求。
48.无家可归者的花园实际上是无家的花园，将形式引入了一个无形或无法辨认形式的都市环境。 49.我们中的大多数人会感到精神不振，并通常把它归咎于某种心理或神经上的失调;直到有一天我们置身花园，却往往会发现郁闷之感奇迹般地消失殆尽。
50.正是这或明或暗的对自然界的指示使这些人工合成的建筑物完全够得上“花园”之称，尽管得稍稍“解放”这个词的语义才能这么说。 14
Music means different things to different people and sometimes even different things to the same person at different moments of his life. It might be poetic, philosophical, sensual, or mathematical, but in any case it must, in my view, have something to do with the soul of the human being. Hence it is metaphysical; but the means of expression is purely and exclusively physical: sound. I believe it is precisely this permanent coexistence of metaphysical message through physical means that is the strength of music. (46)It is also the reason why when we try to describe music with words, all we can do is articulate our reactions to it, and not grasp music itself. Beethoven’s importance in music has been principally defined by the revolutionary nature of his compositions. He freed music from hitherto prevailing conventions of harmony and structure. Sometimes I feel in his late works a will to break all signs of continuity. The music is abrupt and seemingly disconnected, as in the last piano sonata. In musical expression, he did not feel restrained by the weight of convention. (47)By all accounts he was a freethinking person, and a courageous one, and I find courage an essential quality for the understanding, let alone the performance, of his works. This courageous attitude in fact becomes a requirement for the performers of Beethoven’s music. His compositions demand the performer to show courage, for example in the use of dynamics. (48)Beethoven’s habit of increasing the volume with an extreme intensity and then abruptly following it with a sudden soft passage was only rarely used by composers before him. Beethoven was a deeply political man in the broadest sense of the word. He was not interested in daily politics, but concerned with questions of moral behavior and the larger questions of right and wrong affecting the entire society. (49)Especially significant was his view of freedom, which, for him, was associated with the rights and responsibilities of the individual: he advocated freedom of thought and of personal expression. Beethoven’s music tends to move from chaos to order as if order were an imperative of human existence. For him, order does not result from forgetting or ignoring the disorders
that plague our existence; order is a necessary development, an improvement that may lead to the Greek ideal of spiritual elevation. It is not by chance that the Funeral March is not the last movement of the Erotica Symphony, but the second, so that suffering does not have the last word. (50)One could interpret much of the work of Beethoven by saying that suffering is inevitable, but the courage to fight it renders life worth living. 46. 这就是为什么当我们尝试用语言来描述音乐时，我们能做的只是清楚地表达对音乐的反应，却不能领会音乐的精髓。
47. 据大家所说，贝多芬是个思想自由而且有勇气的人，而且我发现勇气是理解他作品的必要因素，更不用说演奏他的作品了。
48. 贝多芬表演时习惯把音量提至顶点，然后骤然转到柔和的节拍，这是他前辈的音乐家很少有的习惯。
49. 尤其重要的是他对自由的看法，在他看来这和个人的权利和责任有关，而且还他倡导思想自由和个人言论自由。
50. 人们会将贝多芬的很多作品解释为——痛苦是难免的，但是与痛苦抗争的勇气则是生命意义的所在。 15
Within the span of a hundred years, in the seventeenth and early eighteenth centuries, a tide of emigration-one the great folk wanderings of history-swept from Europe to America. (46) This movement, driven by powerful and diverse motivations, built a nation out of a wilderness and, by its nature, shaped the character and destiny of an uncharted continent.
(47) The United States is the product of two principal forces-the immigration of European peoples with their varied ideas,customs and national characteristics and the impact of a new country which modified these traits. Of necessity, colonial America was a projection of Europe. Across the Atlantic came successive groups of Englishmen, Frenchmen, Germans, Scots, Irishmen, Dutchmen,Swedes, and many others who attempted to transplant their habits and traditions to the new world. (48) But the force of geographic conditions peculiar to America, the interplay of the varied national groups upon one another, and the sheer difficulty of maintaining old-world ways in a raw,new continent caused significant changes. These changes were gradual and at first scarcely visible.But the result was a new social pattern which, although it resembled European society in many ways, had a character that was distinctly American.
(49) The first shiploads of immigrants bound for the territory which is now the United States crossed the Atlantic more than a hundred years after the 15th-and-16th-century explorations of North America. In the meantime, thriving Spanish colonies had been established in Mexico, the West Indies, and South America. These travelers to North America came in small, unmercifully overcrowded craft. During their six-to twelve-week voyage, they survived on barely enough food allotted to them. Many of the ships were lost in storms, many passengers died of disease, and infants rarely survived the journey. Sometimes storms blew the vessels far off their course, andoften calm brought unbearably long delay.
To the anxious travelers the sight of the American shore brought almost
inexpressible relief. Saidone recorder of events, The air at twelve leagues distance smelt as sweet as a new-blown garden.The colonists first glimpse of the new land was a sight of dense woods.(50)The virgin forest with its richness and variety of trees was a real treasure-house which undefined extended from Maine all the way down to Georgia. Here was abundant fuel and lumber. Here was the raw material of houses and furniture, ships and potash, dyes and naval stores. 46.在多种强大的动机驱动下，这次运动在一片荒野上建起了一个国家，其本身塑造了一个未知大陆的性格和命运。
47.美国是两种主要力量的产物——即思想习俗、民族特色各异的欧洲移民和修改这些特征的新国家的影响的产物。
48.但由于美国特有的地理条件，不同民族的相互作用，以及维护原始老式方式的纯粹困难， 新大陆引起了重大变化。
49.在15-16世纪北美探索的一百多年之后，运往该领土-即当今的美国-的第一船移民横渡了大西洋。
50.拥有丰富多样树种的原始森林是一个真正的宝库， 它从缅因州一直延伸到乔治亚州。 16
Mental health is our birthright. (46) we don’t have to learn how to be mentally healthy, it is built into us in the same way that our bodies know how to heal a cut or mend, a broken bone. Mental health can’t be learned, only reawakened. It is like immune system of the body, which under stress or through lack of nutrition or exercise can be weakened, but which never leaves us. When we don’t understand the value of mental health and we don’t know how to gain access to it, mental health will remain hidden from us. (47) Our mental health doesn’t go anywhere; like the sun behind a cloud, it can be temporarily hidden from view, but it is fully capable of being restored in an instant. Mental health is the seed that contains self-esteem –confidence in ourselves and an ability to trust in our common sense. It allows us to have perspective on our lives-the ability to not take ourselves too seriously, to laugh at ourselves, to see the bigger picture, and to see that things will work out. It’s a form of innate or unlearned optimism. (48) Mental health allows us to view others with sympathy if they are having troubles, with kindness if they are in pain, and with unconditional love no matter who they are. Mental health is the source of creativity for solving problems, resolving conflict, making our surroundings more beautiful, managing our home life, or coming up with a creative business idea or invention to make our lives easier. It gives us patience for ourselves. And toward others as well as patience while driving, catching a fish, working on our car, or raising a child. It allows us to see the beauty that surrounds us each moment in nature, in culture, in the flow of our daily lives. (49)Although mental health is the cure-all for living our lives, it is perfecting ordinary as you will see that it has been there to direct you through all your difficult decisions. It has been available even in the most mundane of life situations to show you right from wrong, good from bad, friend from foe. Mental health has commonly been called conscience, instinct, wisdom, common sense, or the inner voice, we think of it simply as a health and helpful flow of intelligent
thought. (50) As you will come to see, knowing that mental health is always available and knowing to trust it allow us to slow down to the moment and live life happily.
46. 我们不必一定去学习如何做到心理健康，这种能力植根于我们自身，就像我们的身体知道如何愈合伤口，如何修复断骨。
47. 心理健康不会去往他方。如同乌云可能蔽日，心理健康可能会暂时隐藏于视线之外，但它完全可以在须臾之间复原如初。
48. 心理健康使我们在他人陷入危难之时给予同情，痛苦不已时给予善意，无论对谁，都能给予无条件的爱。
49. 尽管心理健康是人们度过一生的一剂万能良药，但它又普通不已，因为当你需要做出艰难决定时，都可感受到它的存在。
50. 就像你会渐渐明白，深悉心理健康一直触手可得并且值得信任，使我们能放慢生活脚步，活在当下，幸福生活
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