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关于高中生英语美文篇1

从民族荣誉看奥运

Two weeks ago while at a soccer match in Houston, the woman beside me said she was in London last year and "the Olympics will be a mess", or at least that was a polite paraphrase. It had been clear from my pink freckled skin and my lack of enthusiasm for using the word "awesome" that I was from elsewhere. Asking me if I was a Brit, the woman then shared her expectation of the British ability to deliver . I muttered quietly, and it has to be said not with great confidence, that it will be good. I wish that I had been beside my American friend watching television on Friday. With virtually the whole nation, I was amazed, amused and filled with awe at British creativity and achievement. My own whingeing about tickets and our failings as a nation were simply superseded by the delight of history, spectacle and a parachuting monarch. I was proud to be British. Yet pride can be a difficult thing.

早上好。两周前，在休斯敦的一场足球赛上，我旁边一位女士说，她去年到过伦敦，“伦敦奥运会将是一塌糊涂”，或者可以这样委婉地解释。从我长有雀斑的粉色肤色和很少用“酷毙了”这个词，可以明确判断我非英国人。那女士问了我是否是英国人，然后和我分享了她对英国递送能力的期许。我喃喃自语，这不得不说缺少强大信心，但是会好的。我真希望周五那天，和我的美国朋友一起看的电视。事实上，我对英国整个民族的创造力和成就，感到惊奇、愉悦和敬畏。我对无门票的牢骚和对失败国家的抱怨，立刻被厚重的历史、精彩绝伦的表演和跳伞女王带来的愉悦代替。我身为英国人，很骄傲。然而骄傲会是个艰难事。

The early church theologian, St Augustine, said that it was "pride that changed angels into devils. It is humility that makes men as angels". Certain types of pride can lead to unhealthy nationalistic fervor, arrogance and even aggression. But pride is a complex thing, often expressing itself differently in different cultures and genders. Jane Austin famously distinguished between pride and vanity, suggesting, "Pride relates more to our opinion of ourselves, vanity, to what we would have others think of us". It seems to me that pride is healthy if woven with modesty, self deprecating humour and an honesty that sometimes we don't get it right. Perhaps most importantly it is the attitude that does not grasp selfishly at power and status but shares its gifts with all.

早期的基督教神学家奥古斯丁曾说过，“骄傲使天使堕落为恶魔，谦虚使凡人成为天使”。某些骄傲会引起危险的民族主义狂热、傲慢自大、甚至挑衅攻击。然而骄傲很复杂，不同的文化，不同的性别对其表述不一。简•奥斯汀对骄傲和虚荣有过极好地区分，她说，”骄傲更多的是我们对自己的评价;虚荣，则是期望别人对自己的评价“。在我看来，如果骄傲和谦虚、自嘲、诚实并存，那么骄傲是可取的，但有时我们很难做到。也许最重要的是态度，有那种无私放弃权利和地位，与众人分享自己天赋的态度。

At the heart of the opening ceremony, pride was earthed by the message that this is for everyone, symbolised supremely by the stepping aside of the great Olympians to allow young people to light the flame. This comes not from vanity but confidence. Former President Jimmy Carter picked up on this confidence when he commented, "A strong nation, like a strong person, can afford to be gentle, firm, thoughtful, and restrained. It can afford to extend a helping hand to others. It's a weak nation, like a weak person, that must behave with bluster and boasting and rashness and other signs of insecurity." So in all that is to come I want to take pride in my nation, my family, others and even myself in a way that names and celebrates that which is good, while still refusing to use the word awesome.

在开幕式间，骄傲被这一切属于大家这一信息掩埋，年轻人取代伟大的奥运会选手点亮奥运圣火，便是最高的象征。这不是虚荣，而是自信。美国前总统吉米•卡特评论这一现象时，他重拾这种信心，他说，”一个强大的国家，犹如一个强大的人，能温文尔雅、坚定不移、深思熟虑、自我克制和乐于助人。一个软弱的国家，犹如一个软弱的人，必须咆哮怒嚎、自我吹嘘、轻率鲁莽和做些其它显示出不安的事情”。因此，我对自己国家感到骄傲，对自己家庭感到骄傲，对他人感到骄傲，甚至对自己命名和庆祝美好事物的方式感到骄傲，尽管仍旧拒绝使用“酷毙了”这个词。

关于高中生英语美文篇2

老年人的照料

J. K. Galbraith once said, "Politics is not the art of the possible. It consists of choosing between the disastrous and the unpalatable." He could have been speaking of the decisions we keep putting off about how we pay for future care of the elderly. Yet the urgent need for decisions was underlined this week by the Office for National Statistics. It revealed that already one in six of us is over 65, with 430,000 over 90. That compares with just 13,000 nonagenarians in 1911. But finding resources is not the only thing we should think about. Every day now we seem to hear about instances of neglect or worse on the part of some carers.

J.k.加尔布雷斯曾说过：“政治不是有关可能性的艺术，它要么给人带来灾难，要么让人难以接受。”也许加尔布雷斯谈论的是我们迟迟不肯做出为年长者将来的护理进行开销的决定。不过，本周国家统计局强调了做出这一决定的紧迫性。因为该局发布的数据显示，有六分之一的人口年龄在65岁以上，其中90岁以上的有43万人。相比之下，1911年90岁以上的老人仅有1.3万。但找到更多护理人员资源并非我们唯一考虑的事情。现在我们似乎每天都能听到护理人员玩忽职守或比这更严重的事情。

What is going wrong? Last week in Newcastle someone told me about her elderly father. He's in his 80s and receives care at home. The care is good. However, the carer has the greatest difficulty completing her tasks because her elderly client wants her to stop and talk to him all the time. Could this be a clue to the one thing needful? Caring is more and more task-focused with little time for chatting. Yet the talking is valuable in itself, and in conversation, other things are learnt, which if not acted on lead to bigger problems. But job descriptions increasingly squeeze out the possibility of simply talking. It looks like dead or wasted time. Then disasters follow. Christians are reminded of the importance of making this sort of time for others in two ways.

到底哪儿出了问题?上周在纽卡斯特，一位女士把她年迈的父亲的情况告诉了我。老父亲已是80多岁高龄，在家接受护理。护理人员干得很出色，但她完成工作时遇到的最大难题便是老父亲一直希望她能放下手头的活儿，陪他说说话。这有可能为我们需要的答案提供一条线索吗?护理工作越来越讲求护理人员对工作的专注度，因此，护理人员几乎没有时间与客户聊天。但谈话本身是具有价值的，并且在交谈中，护理人员与客户能相互了解到其他东西，但如果不对其加以限制，这就会引发更大的问题。在有关护理工作的描述中，闲聊的可能性越来越小，因为这样的聊天看似无关紧要实则能发现致命的问题，抑或这看起来是在浪费时间。闲聊之后，也许客户会发现护理人员资质不够。有人提醒基督徒可以用两种方式腾出时间与他人交谈的重要性。

There is the example of Jesus. He engages in conversation with those he helps, because that is an important part of the care. As he talks he helps others understand why a need has to be met and he gives confidence to those who are helped. But there is a second way in which Christians are actively trained to make time for one another. It's incorporated into the principal act of worship, the communion service. Just before receiving the sacrament of bread and wine, the priest invites the congregation to share the peace of Christ with one another by shaking hands with those around them. It's a short, unscripted moment when the flow of the liturgy is put on hold and people take time out to notice and greet one another. And what is done in the context of the liturgy, breaks the ice for a conversation to be picked up over coffee afterwards. The exchange of peace and the after service gathering is a way the Church fashions its members in the importance of simply making time for somebody else, and to talk. There must surely be a way of enabling this to happen again in those institutions and at those points where the elderly are cared for and where time for conversation is not always valued. The danger is that in pursuit of what is most cost-effective, such time is more likely to be factored out than factored in.

方法一，举个耶稣的例子，他与获得其帮助的人们交谈，因为交谈是护理中一个重要的组成部分。当与他们交谈时，耶稣帮助他们明白为何人们的需要必须得到满足，同时他会给予他们信心。不过基督徒常练习使用第二种方式，从而为彼此腾出时间。这种方式在最重要的礼拜仪式——圣餐之中得到了运用。在大家接受面包和酒的圣餐前，神父会请大家与周围的人握手，以共享基督的平静。这种简短的时刻事先并无征兆，同时礼拜的流程被搁置一边，这样人们就可以细心留意并相互问候身边的人。有了这样的问候，之后品尝咖啡的时间里，大家交谈起来也不会冷场。这样的平静共享及之后的咖啡聚会是教堂感化其教员的方式，它让人们明白为他人腾点时间来交谈的重要性。肯定有办法还能让人们在圣餐时刻交谈，让年老者在接受护理的时候与护理人员交谈，而这样的交谈时间往往不被看重。所以，危险在于，当人们追求护理成本效益最大化时，谈话时间更有可能出局，而不是被列为考虑因素。

关于高中生英语美文篇3

左手利益,右手道德

It was Bob Diamond, recently of Barclays, who defined business culture as "how people behave when no one is watching." Speaking in a lecture sponsored by the Today programme last year, he declared that business corporations like Barclays had to learn how to be better citizens. Leaving on one side the irony of all this, what is remarkable is not that he said it, but that so many other people are saying it too. Open any edition of the Harvard Business Review or look in the comment pages of the Financial Times, and there it is. "What is wrong with the culture of business and how do we put it right?" they're all asking each other.

近来，巴克莱银行的鲍勃・戴蒙德把企业文化形容成“在无人注意时做出的举动”。去年，他在由“今日”节目主办的演讲中称，像巴克莱银行这样的商业公司必须学会如何成为更好的公民。不去讨论他说出此话有多么讽刺，让人惊讶的不是他说了这句话，而是许多人也都这么说。翻开任一版本的《哈佛商业评论》或者浏览《金融时报》的评论网页，这句话随处可见。“企业文化到底出了什么问题，该如何改正?”人们纷纷询问彼此。

The Labour MP Jon Cruddas quoted with approval a theologian last year who'd said that our basic choice was between a neoliberal and a neo-Aristotelian view of the good society. Neoliberal means relying on the free market and the pursuit of self-interest as the driving force, not just in business but in life. We are familiar enough with that. But what about Aristotle, where does he come in? The memory of this ancient Greek philosopher is invoked whenever people talk about virtue and good citizenship, for it is to him primarily that we owe our notions of how we should behave when no one is watching. We should, he said, behave virtuously, and he classified virtue under four headings, the so-called cardinal virtues. They are, in whatever order you like, justice, prudence, temperance and courage. These, said Aristotle, were the personal qualities that ancient Athenians needed, in order to be good citizens of democratic Athens to make it work. The many people who are saying that the internal culture of business badly needs reform of its values to make it work, are really talking about the Aristotelian virtues, or something like them. How you behave when nobody's watching depends on qualities of character, acquired by good example and by practice.

去年，工党议员乔恩·克鲁达斯引用了他所赞成的一位神学家的言论：我们最根本是要在新自由主义的优质社会和新亚里斯多德主义的优质社会中做出选择。新自由主义意味着依靠自由市场，不仅在商业中，还在生活中把追逐个人利益作为驱动力。这已为我们所熟知。而亚里斯多德有何由来呢?每当人们谈论美德和优秀公民素养时，我们就会想起这位古代希腊哲学家，因为他最关注的就是当无人注意时人们缺少该如何言行的概念。他提倡为人正直，并把美德分为了四个标题，即所谓的基本美德。它们是坚忍 正义、审慎、节制与勇气(排序不分先后)。亚里斯多德说这些是古代雅典人必须具备的品格，这样才能成为一个良好的公民，使民主政体的雅典发展下去。许多人都说企业亟需改革内在文化价值观才能继续运作，他们正是在谈论亚里斯多德式的美德，或者和它类似的东西。当无人留意时，你的行为取决于你通过学习和实践所获得的品质。

One place where these ideas are being systematically thought through, is in what is called Catholic Social Teaching. Business people are slowly becoming more aware of it, including people who do not normally look towards Rome for anything. It provides, so to speak, the theoretical basis for a ready-made architecture of virtue. And it says a business culture based on virtue would strive towards serving the common good rather than just self-interest, and would even work better. As well as Aristotle, it owes a lot to the philosopher Thomas Aquinas, who Christianised the four cardinal virtues by adding three more: faith, hope and charity. Can the bottom line of successful modern business be humanised by taking all these virtues into its culture, rather than just profit and the maximising of shareholder value? An increasing number of people seem to think it has no alternative.

天主教社会教学对这些思想进行了系统性的思考。商业人士开始慢慢注意到了它，包括一些不去借鉴任何经验的人。这门课程可以说提供了一个即成的道德建筑的理论基础。以道德为基础的企业文化会努力去为大众谋求福祉，还不仅只是为了一已私利。这样的企业会更加成功。不仅是亚里士多德，哲学家托马斯·阿奎那也为这一理论做了不少贡献。他把四项基本美德加上信、望、爱，做为基督教所信奉的美德。成功的现代企业能不再一味谋利、不断增加股东价值，而是把这些美德全部加入自身文化，使其更加人性化吗?越来越多的人认为现代企业要想成功，它们就别无选择。