英語(yǔ)經(jīng)典美文：玩牌游戲

　　自由意志和宿命論就像玩紙牌游戲，宿命論就是發(fā)牌的手，而自由意志就是打牌的方式。下面是學(xué)習(xí)啦小編為大家?guī)?lái)英語(yǔ)經(jīng)典美文：玩牌游戲，希望大家喜歡!

　　Ever since I was old enough to read books on philosophy, I have been intrigued by the discussions on the nature of man. The philosophers have been debating for years about whether man is primarily good or primarily evil, whether he is primarily altruistic or selfish, cooperative or combative, gregarious or self-centered, whether he enjoys free will or whether everything is predetermined.

　　自從能夠看懂哲學(xué)書(shū)開(kāi)始，有關(guān)人性的討論就激起了我濃厚的興趣。人性是善還是惡、是利他還是利己、是合作還是競(jìng)爭(zhēng)、是群居還是以自我為中心、是相信自由意志還是相信宿命，這些是哲學(xué)家們多少年來(lái)一直爭(zhēng)論不休的話題。

　　As far back as the Socratic dialogues in Plato, and even before that, man has been baffled about himself. He knows he is capable of great and noble deeds, but then he is oppressed by the evidence of great wrongdoing.

　　人類(lèi)一直對(duì)自身感到困惑，這可以追溯到柏拉圖與蘇格拉底的對(duì)活，甚至更早時(shí)期。人類(lèi)知道自己擁有做出偉大而高尚的事情的能力，然而卻又被犯下大罪的證據(jù)所壓迫。

　　And so he wonders. I don’t presume to be able to resolve the contradictions. In fact, I don’t think we have to. It seems to me that the debate over good and evil in man, over free will and determinism, and over all the other contradictions—it seems to me that this debate is a futile one.

　　因此，他困惑不已。對(duì)于這種矛盾是否能夠解決，我并不敢斷言。然而，事實(shí)上，人們沒(méi)有必要非要化解這種矛盾。人是兩面性的動(dòng)物，因此，我認(rèn)為爭(zhēng)論人性善或惡、意志自由或宿命以及其他一切矛盾都是徒勞無(wú)益的。

　　For man is a creature of dualism. He is both good and evil, both altruistic and selfish. He enjoys free will to the extent that he can make decisions in life, but he can’t change his chemistry or his relatives or his physical endowments—all of which were determined for him at birth.

　　人既有善良的一面，也有邪惡的一面;既有利他的一面，也有利己的一面。人們享受著能夠在生活中做出決定的自由意志，然而卻無(wú)法改變與生俱來(lái)的基因、親屬或體征。

　　And rather than speculate over which side of him is dominant, he might do well to consider what the contradictions and circumstances are that tend to bring out the good or evil, that enable him to be a nobler and responsible member of the human race.

　　與其思索哪一方面主導(dǎo)著人性，還不如思索人之所以善良或邪惡的矛盾和環(huán)境，從而讓人成為人類(lèi)群體中具有高尚品質(zhì)和責(zé)任感的人。

　　And so far as free will and determinism are concerned, something I heard in India on a recent visit might be worth passing along. Free will and determinism, I was told, are like a game of cards. The hand that is dealt you represents determinism. The way you play your hand represent free will.

　　在近期訪問(wèn)次大陸期間，我在印度聽(tīng)到了一些事情，它們?cè)谧杂梢庵竞退廾摲矫娴膬r(jià)值是值得一提的。當(dāng)?shù)厝烁嬖V我，自由意志和宿命論就像玩紙牌游戲，宿命論就是發(fā)牌的手，而自由意志就是打牌的方式。

　　Now where does all this leave us? It seems to me that we ought to attempt to bring about and safeguard those conditions that tend to develop the best in man. We know, for example, that the existence of fear and man’s inability to cope with fear bring about the worst in him.

　　而今，這一切把我們帶到了什么地方?我認(rèn)為，那些能夠培養(yǎng)人類(lèi)最優(yōu)秀品質(zhì)的環(huán)境，是我們應(yīng)該努力去創(chuàng)造和保護(hù)的。例如，我們知道恐懼感和無(wú)法克服恐懼的意識(shí)能夠?qū)е氯诵援a(chǎn)生最邪惡的東西

　　We know that what is true of man on a small scale can be true of society on a large scale. And today the conditions of fear in the world are, I’m afraid, affecting men everywhere.

　　我們同樣知道，個(gè)人的真實(shí)狀況經(jīng)過(guò)放大就會(huì)成為社會(huì)的真實(shí)狀況。如今，世界各個(gè)地方的人仍然遭受著恐懼因素的影響。

　　More than twenty-three hundred years ago, the Greek world, which had attained tremendous heights of creative intelligence and achievement, disintegrated under the pressure of fear. Today, too, if we read the signs correctly, there is fear everywhere.

　　恐懼瓦解了希臘文明，然而在兩千三百多年前，它具有創(chuàng)造性的智慧和成就已經(jīng)達(dá)到了非凡的高度。同樣，如果我在環(huán)球旅行時(shí)的所見(jiàn)不虛的話

　　There is fear that the human race has exhausted its margin for error and that we are sliding into another great conflict that will cancel out thousands of years of human progress. And people are fearful because they don’t want to lose the things that are more important than peace itself—moral, democratic, and spiritual values.

　　人類(lèi)正在滑向一場(chǎng)大戰(zhàn)，這場(chǎng)戰(zhàn)爭(zhēng)將會(huì)把人類(lèi)數(shù)千年取得的進(jìn)步毀之一旦，這是由人類(lèi)犯錯(cuò)底線被突破而導(dǎo)致的恐懼所引起的。這是因?yàn)?，?duì)于人類(lèi)而言，道德、民主和精神比和平更重要。

　　The problem confronting us today is far more serious than the destiny of any political system or even of any nation.

　　人類(lèi)的命運(yùn)是我們今天所面臨的問(wèn)題，這比任何政治體制和任何民族的命運(yùn)更為重要。

　　The problem is the destiny of man: first, whether we can make this planet safe for man; second, whether we can make it fit for man.

　　首先，我們是否能夠把地球建人類(lèi)的安全之所;其次，我們是否能夠把地球建成適宜人類(lèi)居住的地方。

　　This I believe—that man today has all the resources to shatter his fears and go on to the greatest golden age in history, an age which will provide the conditions for human growth and for the development of the good that resides within man, whether in his individual or his collective being.

　　我相信，對(duì)于消除恐懼并走向歷史上最偉大的黃金時(shí)代，人類(lèi)擁有各種各樣的辦法。不管人是作為個(gè)體還是人類(lèi)群體的一員，這個(gè)時(shí)代都將會(huì)為人類(lèi)的進(jìn)步和善良本性的形成提供條跡然后，人類(lèi)只需要理性地調(diào)動(dòng)智慧和良知，就可以運(yùn)用這些辦法了。真理滲透在我們的生活中。站在海岸上，觀看顛簸于大海之上的船帆，是一種樂(lè)趣;站在城堡垛口，觀看激戰(zhàn)中的戰(zhàn)場(chǎng)，也是一種樂(lè)趣;

　　And he has only to mobilize his rational intelligence and his conscience to put these resources to work.

　　然而，什么也比不上站在真理的前哨，洞察山谷中的謬誤、彷徨、迷霧與風(fēng)暴，這更令人歡欣。