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小學(xué)晨讀英語(yǔ)美文
要想自己的英語(yǔ)口語(yǔ)提上去，就要堅(jiān)持閱讀英語(yǔ)文章。以下是小編整理好的小學(xué)晨讀英語(yǔ)美文，歡迎大家閱讀參考！
The Road to Happiness【1】
If you look around at the men and women whom you can call happy, you will see that they all have certain things in common. The most important of these things is an activity which at most gradually builds up something that you are glad to see coming into existence. Women who take an instinctive pleasure in their children can get this kind of satisfaction out of bringing up a family. Artists and authors and men of science get happiness in this way if their own work seems good to them. But there are many humbler forms of the same kind of pleasure. Many men who spend their working life in the city devote their weekends to voluntary and unremunerated toil in their gardens, and when the spring comes, they experience all the joys of having created beauty.
The whole subject of happiness has, in my opinion, been treated too solemnly. It had been thought that man cannot be happy without a theory of life or a religion. Perhaps those who have been rendered unhappy by a bad theory may need a better theory to help them to recovery, just as you may need a tonic when you have been ill. But when things are normal a man should be healthy without a tonic and happy without a theory. It is the simple things that really matter. If a man delights in his wife and children, has success in work, and finds pleasure in the alternation of day and night, spring and autumn, he will be happy whatever his philosophy may be. If, on the other hand, he finds his wife fateful, his children's noise unendurable, and the office a nightmare; if in the daytime he longs for night, and at night sighs for the light of day, then what he needs is not a new philosophy but a new regimen--a different diet, or more exercise, or what not.
Man is an animal, and his happiness depends on his physiology more than he likes to think. This is a humble conclusion, but I cannot make myself disbelieve it. Unhappy businessmen, I am convinced, would increase their happiness more by walking six miles every day than by any conceivable change of philosophy.
我鐘愛的水果【2】
In the first place it is a perennial—if not in actual fact, at least in the greengrocer's shop. On the days when dessert is a name given to a handful of chocolates and a little preserved ginger, when macedoine de fruits is the title bestowed on two prunes and a piece of rhubarbs, then the orange, however sour, comes nobly to the rescue; and on those other days of plenty when cherries and strawberries and raspberries, and gooseberries riot together upon the table, the orange, sweeter than ever, is still there to hold its own. Bread and butter, beef and mutton, eggs and bacon, are not more necessary to an order existence than the orange.
首先，柑橘常年都有——即使不是在樹上，至少是在水果店里。有的時(shí)候，只用幾塊巧克力和一點(diǎn)蜜餞生姜充當(dāng)餐后的甜點(diǎn)，兩塊李子干加一片大黃便被冠以蔬果什錦美名時(shí)，這是仍帶酸味的柑橘便前來(lái)慷慨救駕；其他時(shí)候，水果豐盈，櫻桃、草莓、木莓、醋栗在餐桌上相互爭(zhēng)艷時(shí)，此時(shí)比往日更加甜美的柑橘依然能堅(jiān)守自己的崗位。對(duì)于人們的日常生活，面包和黃油、牛肉和羊肉、雞蛋和咸肉，都未必像柑橘那樣不可或缺。
It is well that the commonest fruit should be also the best. Of the virtues of the orange I have not room fully to speak. It has properties of health giving, as that it cures influenza and establishes the complexion. It is clean, for whoever handles it on its way to your table, but handles its outer covering, its top coat, which is left in the hall. It is round, and forms an excellent substitute with the young for a cricket ball. The pip can be flicked at your enemies, and quite a small piece of peel makes a slide for an old gentleman.
很幸運(yùn)，這種最普遍的水果恰恰是最好的水果。論其優(yōu)點(diǎn)，難盡其詳。柑橘有益于健康，比如，可以治療流感，滋養(yǎng)皮膚。柑橘清潔干凈，不管是誰(shuí)把它端上桌子，也只觸到它的表皮，亦即它的外衣，吃完后橘皮便被留在餐廳里。柑橘是圓的，給孩子當(dāng)板球玩是再好不過了。柑橘核可用來(lái)彈射你的敵人，一小片橘皮也能讓一個(gè)老者滑個(gè)趔趄。
But all this would count nothing had not the orange such delightful qualities of the taste. I dare not let myself go upon this subject. I am a slave to its sweetness. I grudge every marriage in that it means a fresh supply of orange blossom, the promise of so much golden fruit cut short. However, the world must go on....
但是，如若不是柑橘的味道甜美可口，上述的一切便都不足取。我真不敢縱談柑橘的美味。我為它的美味所傾倒。每當(dāng)有人結(jié)婚我便心生怨意，因?yàn)槟蔷鸵馕吨皇r橘花——未來(lái)金黃果實(shí)的夭折。然而，人類總得繼續(xù)繁衍。
With the orange we do live year in and year out. That speaks well for the orange. The fact is that there is an honesty about the orange which appeals to all of us. If it is going to be bad—for the best of us are bad sometimes—it begins to be bad from the outside, not from the inside. How many a pear which presents a blooming face to the world is rotten at the core. How many an innocent-looking apple is harboring a worm in the bud. But the orange had no secret faults. Its outside is a mirror of its inside, and if you are quick you can tell the shop men so before he slips it into the bag.
我們年復(fù)一年地吃著柑橘生活，這就是對(duì)它有力的辯護(hù)。事實(shí)上，是柑橘誠(chéng)實(shí)的`品格吸引了我們。假如它要開始腐敗的話——因?yàn)槲覀冎械膬?yōu)秀者有時(shí)也會(huì)腐敗的——它是從外表而不是從內(nèi)里開始的。有多少梨子在向世人展示其鮮嫩的容光時(shí)，內(nèi)里已經(jīng)腐爛。有多少看上去純美無(wú)瑕的蘋果，剛剛發(fā)芽就已經(jīng)包藏蛀蟲。而柑橘?gòu)牟浑[藏瑕疵。它的外表是它內(nèi)心的鏡子，那么，如果你反應(yīng)快，不等售貨員把它丟進(jìn)紙袋兒，你就能告訴他這是一個(gè)壞橘子。
人生的兩條真理【3】
The art of living is to know when to hold fast and when to let go. For life is paradox: it enjoins us to cling to its many gifts even while it ordains their eventual relinquishment. The rabbis of Old put it this way:" A man comes to this world with his fist clenched, but when he dies, his hand is open.
生活的藝術(shù)是要懂得何時(shí)緊緊抓住，何時(shí)學(xué)會(huì)放棄。因?yàn)槿松褪且粚?duì)矛盾，它促使我們牢牢抓住人生的很多賜予，但同時(shí)又注定了我們對(duì)這些給予最終的放棄。老一輩猶太學(xué)者是這樣說的：人來(lái)到這個(gè)世界的時(shí)候拳頭是緊握的，而當(dāng)離開的時(shí)候，手卻是松開的。
Surely we ought to hold fast to life, for it is wondrous, and full of a beauty that breaks through every pore of God’s own earth. We know that this is so, but all too often we recognize this truth only in our backward glance when we remember what it was and then suddenly realize that it is no more.
當(dāng)然，我們應(yīng)該僅僅抓住生活，因?yàn)樯钍巧衿娴�，是充滿著美的——上帝創(chuàng)造的.大地的每一個(gè)空間都充斥著至美。我們都知道這點(diǎn)，但我們卻常常在回首往事之時(shí)才明白這個(gè)道理，然后突然意識(shí)到逝去的時(shí)光已經(jīng)一去不復(fù)返了。
We remember a beauty that faded, a love that waned. But we remember with far greater pain that we did not see that beauty when it flowered, that we failed to respond with love when it was tendered.
我們追憶逝去的美麗，殘缺的愛情，但是更令人痛心的回憶是當(dāng)繁花盛開之時(shí)錯(cuò)過了欣賞它的美麗；當(dāng)愛情眷顧之時(shí)卻未能做出回應(yīng)。
This not an easy lesson to learn, especially when we are young and think that the world is ours to command, that whatever we desire with the full force of our passionate being can, nay, ill, be ours.
學(xué)會(huì)（珍愛美好的事物）是不容易做到的。尤其是我們年輕時(shí)，認(rèn)為世界是由我們掌握的，只要我們自己滿腔熱情，全力以赴的去追求，我們想要的東西就能夠——不，是一定能夠得到。
But then life moves along to confront us with realities, and slowly but surely this second truth dawns upon us. At every stage of life we sustain losses—and grow in the process.And ultimately, as the parable of the open and closed hand suggests, we must confront the inevitability of our own demise, losing ourselves as it were, all that we were or dreamed to be.
隨著我們的成長(zhǎng)，生活使我們不得不面對(duì)現(xiàn)實(shí)，而第二種真理逐漸被我們所感知，所理解。 在人生的每一個(gè)階段，我們都要承受損失，在這個(gè)過程中我們慢慢的長(zhǎng)大. 最終，正如松手和握拳的比喻那樣：我們自己也得走向不可抗拒的死亡，失去了原有的自我，失去了以往的或夢(mèng)想過的一切。
The insight gleaned from that experience is really as commonplace as was the experience itself: life’s gifts are precious--but we are too heedless of them.
我們?cè)陂啔v中所積累起來(lái)的洞察力就像我們的經(jīng)歷本身一樣的平凡生活的賜予是可貴的，可是我們卻常常忽視了它們的存在。
Here then is the first pile of life's paradoxical demands on us: Never too busy for the wonder and the awe of life. Be reverent before each dawning day. Embrace each hour. Seize each golden minute.
生命中有太多似非而是的矛盾，以下是第一種矛盾給我們的啟迪：不要過于忙碌而忽略領(lǐng)悟生命的神奇，失掉對(duì)生命的敬畏。在破曉時(shí)分懷抱虔誠(chéng)心情迎接每一天，擁抱每一個(gè)時(shí)辰，把握好黃金般的每一分鐘。
Hold fast to life... but not so fast that you cannot let go. This is the second side of life's coin, the opposite pole of its paradox: we must accept our losses, and learn how to let go.
緊緊抓住生命但是不要過于執(zhí)著而不懂得放手。這是生命之道的另一個(gè)層面，矛盾的另一極：我們必須接受失去，并且學(xué)會(huì)放棄。
工作、勞作和娛樂【4】
So far as I know, Miss Hannah Arendt was the first person to define the essential difference between work and labor. To be happy, a man must feel, firstly, free and, secondly, important. He cannot be really happy if he is compelled by society to do what he does not enjoy doing, or if what he enjoys doing is ignored by society as of no value or importance. In a society where slavery in the strict sense has been abolished, the sign that what a man does is of social value is that he is paid money to do it, but a laborer today can rightly be called a wage slave. A man is a laborer if the job society offers him is of no interest to himself but he is compelled to take it by the necessity of earning a living and supporting his family.
據(jù)我所知，漢納阿倫特小姐是第一個(gè)給予工作和勞作之間本質(zhì)區(qū)別的人。一個(gè)人要高興，首先要感到自由，其次是感到重要。如果他被社會(huì)強(qiáng)迫做他不愿做的事，或者他喜歡做的事被社會(huì)忽視，被認(rèn)為無(wú)價(jià)值和不重要，他就不會(huì)真正高興。在一個(gè)從嚴(yán)格意義上來(lái)說奴隸制已被廢除的社會(huì)里，一個(gè)人所做的事情具有社會(huì)價(jià)值的樗是他的工作得到了報(bào)酬。但今天的勞動(dòng)者可以恰當(dāng)?shù)胤Q為薪金的奴隸。如果他對(duì)社會(huì)提供給他的工作不感興趣，但出于謀生和養(yǎng)家而被迫接受，這個(gè)人就稱為勞作者。
The antithesis to labor is play. When we play a game, we enjoy what we are doing, otherwise we should not play it, but it is a purely private activity; society could not care less whether we play it or not.
與勞作相對(duì)的是玩，當(dāng)玩耍時(shí)我們?cè)谙硎�，否則是不會(huì)去玩的，不過這純粹是私人活動(dòng)，社會(huì)對(duì)你玩或不玩是極不關(guān)心的。
Between labor and play stands work. A man is a worker if he is personally interested in the job which society pays him to do; what from the point of view of society is necessary labor is from his own point of view voluntary play. Whether a job is to be classified as labor or work depends, not on the job itself, but on the tastes of the individual who undertakes it. The difference does not,for example, coincide with the difference between a manual and a mental job; a gardener or a cobbler may be a worker, a bank clerk a laborer. Which a man is can be seen from his attitude toward leisure. To a worker, leisure means simply the hours he needs to relax and rest in order to work efficiently. He is therefore more likely to take too little leisure than too much; workers die of coronaries and forget their wives' birthdays. To the laborer, on the other hand, leisure means freedom from compulsion, so that it is natural for him to imagine that the fewer hours he has to spend laboring, and the more hours he is free to play, the better.
處于勞作和玩之間的是工作。如果一個(gè)人對(duì)社會(huì)付酬給他的工作感興趣的話，他就是工作者；從社會(huì)的觀點(diǎn)看，工作是必要的勞作也是個(gè)人心目中自愿的玩。例如：這個(gè)區(qū)別不同于體力勞動(dòng)和腦力勞動(dòng)之間的`區(qū)別；一個(gè)園藝工人或一個(gè)補(bǔ)鞋匠可能是工作者，一個(gè)銀行職員可能是勞作者。一個(gè)人屬于哪一種可以從他對(duì)休閑的態(tài)度看出來(lái)。對(duì)于工作者來(lái)說，休閑只是他為了有效地工作而放松和休息的時(shí)間，所以他可能少休息而不是多休閑。工作者可能致于冠狀動(dòng)脈血栓癥，忘記妻子的生日。反之，對(duì)于勞作者來(lái)說，休閑意味著從強(qiáng)迫中的擺脫，因此他們會(huì)很自然地想花在工作上的時(shí)間越少，自由自在玩的時(shí)間越多就越好。
通往幸福的道路【5】
If you look around at the men and women whom you can call happy, you will see that they all have certain things in common. The most important of these things is an activity which at most gradually builds up something that you are glad to see coming into existence. Women who take an instinctive pleasure in their children can get this kind of satisfaction out of bringing up a family. Artists and authors and men of science get happiness in this way if their own work seems good to them. But there are many humbler forms of the same kind of pleasure. Many men who spend their working life in the city devote their weekends to voluntary and unremunerated toil in their gardens, and when the spring comes, they experience all the joys of having created beauty.
只要你觀察一下周圍那些你可稱之為幸福的男男女女，就會(huì)看出他們都有某些共同之處。在這些共同之處中有一點(diǎn)是最重要的：那就是活動(dòng)本身，它在大多數(shù)情況下本身就很有趣，而且可逐漸的使你的愿望得以實(shí)現(xiàn)。生性喜愛孩子的婦女，能夠從撫養(yǎng)子女中得到這種滿足。藝術(shù)家、作家和科學(xué)家如果對(duì)自己的工作感到滿意，也能以同樣的方式得到快樂。不過，還有很多是較低層次的快樂。許多在城里工作的人到了周末自愿地在自家的庭院里做無(wú)償?shù)膭趧?dòng)，春天來(lái)時(shí)，他們就可盡情享受自己創(chuàng)造的美景帶來(lái)的快樂。
The whole subject of happiness has, in my opinion, been treated too solemnly. It had been thought that man cannot be happy without a theory of life or a religion. Perhaps those who have been rendered unhappy by a bad theory may need a better theory to help them to recovery, just as you may need a tonic when you have been ill. But when things are normal a man should be healthy without a tonic and happy without a theory. It is the simple things that really matter. If a man delights in his wife and children, has success in work, and finds pleasure in the alternation of day and night, spring and autumn, he will be happy whatever his philosophy may be. If, on the other hand, he finds his wife fateful, his children's noise unendurable, and the office a nightmare; if in the daytime he longs for night, and at night sighs for the light of day, then what he needs is not a new philosophy but a new regimen--a different diet, or more exercise, or what not.
在我看來(lái)，整個(gè)關(guān)于快樂的.話題一向都被太嚴(yán)肅的對(duì)待過了。過去一直有這樣的看法：如果沒有一種生活的理論或者宗教信仰，人是不可能幸福的。也許那些由于理論不好才導(dǎo)致不快樂的人需要一種較好的理論幫助他們重新快活起來(lái)，就像你生過病需要吃補(bǔ)藥一樣。但是，正常情況下，一個(gè)人不吃補(bǔ)藥也應(yīng)當(dāng)是健康的；沒有理論也應(yīng)當(dāng)是幸福的。真正有關(guān)系的是一些簡(jiǎn)單的事情。如果一個(gè)男人喜愛他的妻子兒女，事業(yè)有成，而且無(wú)論白天黑夜，春去秋來(lái)，總是感到高興，那么不管他的理論如何，都會(huì)是快樂的。反之，如果他討厭自己的妻子，受不了孩子們的吵鬧，而且害怕上班；如果他白天盼望夜晚，而到了晚上又巴望著天明，那么，他所需要的就不是一種新的理論，而是一種新的生活——改變飲食習(xí)慣，多鍛煉身體等等。
Man is an animal, and his happiness depends on his physiology more than he likes to think. This is a humble conclusion, but I cannot make myself disbelieve it. Unhappy businessmen, I am convinced, would increase their happiness more by walking six miles every day than by any conceivable change of philosophy.
人是動(dòng)物，他的幸福更多的時(shí)候取決于其生理狀況而非思想狀況。這是一個(gè)很庸俗的結(jié)論，然而我無(wú)法使自己懷疑它。我確信，不幸福的商人與其找到新的理論來(lái)使自己幸福，還不如每天步行六英里更見效。
以書為伴【6】
A man may usually be known by the books he reads as well as by the company he keeps; for there is a companionship of books as well as of men; and one should always live in the best company, whether it be of books or of men.
通常看一個(gè)人可知道他的為人,以及所閱讀的書物以類聚,因?yàn)橛幸粋�(gè)人為伴,也有人以書為伴,朋友,我們都應(yīng)該以最好的陪伴,無(wú)論是書友還是的人。
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 does not 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.
一本好書就像是一個(gè)最好的朋友。它始終不渝,過去如此,現(xiàn)在仍然如此,永遠(yuǎn)不會(huì)改變。它是最有耐心、最令人愉快的伴侶。它不背棄我們臨到我們身處逆境,還是痛苦。它友善款待我們﹐始終如一很有趣,也教導(dǎo)我們,在青年時(shí)死亡、與慰解我們的年齡。
Men often discover their affinity 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 sympathize with each other through their favorite author. They live in him together, and he in them.
男人經(jīng)常發(fā)現(xiàn)彼此之間親密無(wú)間的相互愛為一本書正如兩個(gè)人有時(shí)發(fā)現(xiàn)朋友共同仰慕另外一人而為娛樂的三分之一。古諺說:“愛我,也愛我的狗�！钡懈嗟闹腔墼谶@個(gè):“愛我,愛我的書�！边@本書是真實(shí)和高雅的聯(lián)系紐帶。人們能思考、感覺和彼此同情通過他們最喜愛的作家。他們住在他里面、他也住在一起。
A good book is often the best urn of a life enshrining 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.
一本好書常常是最好的缸生活其中規(guī)定生活最美好的東西能有什么,因?yàn)槭澜缟弦粋�(gè)人的生命是什么,最主要的是,但是整個(gè)世界他的思想。因此,最好的書是金玉良言的金色的思想的寶庫(kù);珍惜的,就會(huì)成為我們忠實(shí)的伴侶和永恒的慰藉。
Books possess an essence of immortality. 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 have been to sift out the bad products; for nothing in literature can long survive e but what is really good.
書籍具有不朽的本質(zhì)。它是迄今為止人類不懈奮斗的珍寶。廟宇會(huì)倒塌,塑像會(huì)頹廢,但是書籍卻能長(zhǎng)存人間。時(shí)間并不重要,那些偉大的思想,都永遠(yuǎn)鮮活,當(dāng)他們初次閃現(xiàn)在作者腦海,很久以前的事了。當(dāng)時(shí)的話語(yǔ)和思想如今依然對(duì)我們說話,透過書頁(yè)。時(shí)間唯一的作用在于它篩除了糟粕,因?yàn)閑的'文學(xué)作品才能存留下來(lái),但什么是真正的好。
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.
書籍把我們引入最美好的環(huán)境,使我們與各個(gè)時(shí)代的偉大智者促膝談心。我們聽到他們?cè)谡f什么,而行,我們看到,如果他們真的活了下來(lái),我們深切同情他們的遭遇,享受,悲傷;他們的經(jīng)驗(yàn)成為我們的,我們感到仿佛我們是在演員的措施與他們所描述的場(chǎng)景
如何讀書?【7】
It is simple enough to say that since books have classes——fiction，biography，poetry——we should separate them and take from each what it is right that each should give us.
書既然有小說，傳記，詩(shī)歌之分，就應(yīng)區(qū)別對(duì)待，從各類書中取其應(yīng)該給及我們的東西。這話說來(lái)很簡(jiǎn)單。
Yet few people ask from books what books can give us. Most commonly we come to books with blurred and divided minds，asking of fiction that it shall be true，of poetry that it shall be false，of biography that it shall be flattering，of history that it shall enforce our own prejudices. If we could banish all such preconceptions when we read，that would be an admirable beginning. Do not dictate to your author；Try to become him. Be his fellow-worker and accomplice. If you hang back，and reserve and criticize at first，you are preventing yourself from getting the fullest possible value from what you read. But if you open your mind as widely as possible，the signs and hints of almost imperceptible fineness，from the twist and turn of the first sentences，will bring you into the presence of a human being unlike any other. Steep yourself in this，acquaint yourself with this，and soon you will find that your author is giving you，or attempting to give you，something far more definite.
然而很少有人向書索取它能給我們的東西，我們拿起書來(lái)往往懷著模糊而又雜亂的想法，要求小說是真是的，詩(shī)歌是虛假的，傳記要吹捧，史書能加強(qiáng)我們自己的偏見。讀書時(shí)如能拋開這些先入為主之見，便是極好的開端。不要對(duì)作者指手畫腳，而要盡力與作者融為一體，共同創(chuàng)作，共同策劃。如果你不參與，不投入，而且一開始就百般挑剔，那你就無(wú)緣從書中獲得最大的益處。你若敞開心扉，虛懷若谷，那么，書中精細(xì)入微的寓意和暗示便會(huì)把你從一開頭就碰上的那些像是山回水轉(zhuǎn)般的句子中帶出來(lái)，走到一個(gè)獨(dú)特的人物面前。鉆進(jìn)去熟悉它，你很快就會(huì)發(fā)現(xiàn)，作者展示給你的`或想要展示給你的是一些比原先要明確得多的東西。不妨閑來(lái)談?wù)勅绾巫x小說吧。
The thirty-two chapters of a novel—if we consider how to read a novel first——are an attempt to make something as formed and controlled as a building：but words are more impalpable than bricks；Reading is a longer and more complicated process than seeing. Perhaps the quickest way to understand the elements of what a novelist is doing is not to read，but to write；To make your own experiment with the dangers and difficulties of words. Recall，then，some event that has left a distinct impression on you—how at the corner of the street，perhaps，you passed two people talking. A tree shook；an electric light danced；the tone of the talk was comic，but also tragic；a whole vision；an entire conception，seemed contained in that moment.
一部長(zhǎng)篇小說分成三十二章，是作者的苦心經(jīng)營(yíng)，想把它建構(gòu)得如同一座錯(cuò)落有致的布局合理的大廈�？墒窃~語(yǔ)比磚塊更難捉摸，閱讀比觀看更費(fèi)時(shí)、更復(fù)雜。了解作家創(chuàng)作的個(gè)中滋味。最有效的途徑恐怕不是讀而是寫，通過寫親自體驗(yàn)一下文字工作的艱難險(xiǎn)阻�；叵胍患阌洃洃n新的事吧。比方說，在街道的拐彎處遇到兩個(gè)人正在談話，樹影婆娑，燈光搖曳，談話的調(diào)子喜中有悲。這一瞬間似乎包含了一種完善的意境，全面的構(gòu)思。
散文的本質(zhì)特征【8】
Prose of its very nature is longer than verse,and the virtues peculiar to it manifest themselves gradually. If the cardinal virtue of poetry is love, the cardinal virtue of prose is justice; and, whereas love makes you act and speak on the spur of moment, justice needs inquiry, patience, and a control even of the noblest passions. By justice here I do not mean justice only to particular people or ideas, but a habit of justice in all the processes of thought, a style tranquillized and a form moulded by that habit.
本質(zhì)上，散文長(zhǎng)于韻文，散文獨(dú)有的品質(zhì)逐漸顯現(xiàn)。若詩(shī)歌的主要品質(zhì)是愛，那散文的主要品質(zhì)就是正義；而且，盡管愛會(huì)讓你一時(shí)心血來(lái)潮的去動(dòng)作和表達(dá)，但正義則需要質(zhì)詢，耐心和對(duì)強(qiáng)烈感情的控制。這里所說的正義，并非專對(duì)某些人或思想，正義是所有思想過程中的習(xí)慣，以及由此習(xí)慣鑄就的形態(tài)和沉靜的.風(fēng)格。
The master of prose is not cold, but will not let any word or image inflame him with a heat irrelevant to his purpose. Unhasting, unresting, he pursues it, subduing all the riches of his mind to it, rejecting all beauties that are not germane to it; making his own beauty out of the very accomplishment of it, out of the whole work and its proportions, so that you must read to the end before you know that it is beautiful.
散文大家并不冷漠，但也不會(huì)因頭腦發(fā)熱，讓任意與其目的無(wú)關(guān)的詞匯或形象擾亂自己。從容不迫，堅(jiān)持不懈，他追尋著它，獻(xiàn)出自己畢生的智慧，趕走所有與它無(wú)關(guān)的浮華。成就散文創(chuàng)造自己的美，美滲透于整體和部分，所以你只有把它讀完，才能發(fā)現(xiàn)它的美。
But he has his reward, for he is trusted and convinces, as those who are at the mercy of their own eloquence do not; and he gives a pleasure all the greater for being hardly noticed. In the best prose, whether narrative or argument, we are so led on as we read, that we do not stop to applaud the writer, nor do we stop to question him.
但他也有所回報(bào)，因?yàn)槿藗冃湃嗡彩谷藗冃欧�，這正是那些靠口才的人所不能得到的；他不露聲色而給人更大的愉悅。最好的散文，無(wú)論是敘述或辯論，都使我們著迷，已無(wú)心停下來(lái)為作者叫好，亦或質(zhì)詢什么。
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