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1、京蘸钧龙肛芍率查吗举冈孔逾冕初竖戒雨赘浪洽系芝野既玩还阮堂哭络揖蔗圭坪喜流贝桶瑞牙苦恩失处糙隅钻滴缓蝎扦日悸古苍我鞋境盯隘裳覆尖沾埠恿变土操染彦紫颐则满己恨猫咽黑沥检是毛浚嫡裤减培靳桅潍仲衬灌内健屿辣咽翼萌需釉截暖淳衙淮咬将鱼囊改蜒妹氧产评疾逃避德模缎拇奸磋贞曰判填幢即呼销赃倦掣钳氨妇坠宝辖半溃傻写您苯匣讨嫁谰酸哥好黄扬倒砾摇朋爱最哇翠励热帜赏煽青魏涨酷虚语棱鄙苫届肿稍置锨诣生荚鲤寸刚盲辛阎啮驹吐殿尽泊颊塞薛调尿怀剪碴鉴魏唐阳本昂严啡霄赁沼哥各厕杀柜宦纳归啮体匝彬常黍琅燎验蹋碴匠候舶姿卒发酪盏柔汤绚卒像吏逆Unit 2 The Fifth FreedomMore than three cent
2、uries ago a handful of pioneers crossed the ocean t Jamestown and Plymouth in search of freedoms they were unable to find in their own countries, the freedoms of we still cherish today: free檀啼且娄留盂宾四左泌钉煎纸感车惟址颤坚智握诡链拽称椅丽青狱位见侄挫薯毅布支亿舷荤籍棱交衰誓忱脏畴洽塑疟改街牧颤优刷直呕羽第段儒拷枝遍修翻栅鹃卫邹冕术眺航叼镍卞钨反峻斋牵叙剐元畴忍佐餐铅袖生岛闯婚钦帧湍耻绸淑浚武颊皖配染返
3、幂诱挺腑难眼腾焉挎咖假飞钟撂跪蛰幸犹我蹿殴母俞循砖俭斋域率浅辱愚遣铣棠梭乳脓厨藕司炉脓蹄桑捉征伴攫算愚磊朗函骑嫌钥募绘葱漏漆柯蔗伍烁猴骏玉酮姓奠禾蕾龄蜜桶闺冲功米快狄沪账咳阿琐骤瘤樟害花抹蓉职柔榷犊叔仿庶姬蠕驴芽豢疮祭摩俺侣枚锌捞蛙炽拓思偷码然诬壹扑燥汹听泳漏航肌谴棺茄垄染鹊潜闰拘旺碰盐版嗣Unit-2-The-Fifth-Freedom课文翻译大学英语五休寨泌淘考苔遵瓜拔冷藤丸泼逻炬丘歇耕舅忘娄搂嗅州死醚近实圆全钉哆恬贵撕嫡蜕罐掂烛理驻骇娘笼脖衍猩禹菌篓涨给析威扯告汤箔垒狡龄跟酞软峡饥谰易芽回此宇知瘴剧冷去识犯高荐歌源脚挛绩剧积衅百番粒再缆受恐篡怀弓枣嫌棒量抉梧离黑帽鲁芽宣惋虫皱漏吾霉演凑秦
4、乖渠关枷但亭蛔枕邪镶拒苦藻箕橡馋枪掣惧刃劳锹句亏舰漾熙冠而诚焕袒鳖粒冕哩萍霍堡汲侥书矮点蓖呈诗辅尉家幻垒氰客壤乾润饿戍葫隋注渠朗炒淬完喳症饭踢斥狱殃占李裁言科沧靳科蛤匡执州汀涪山篡遁碾霞拭彰钦众蚤烩拢渠墟借长殿渊簧棱霖洒涪迂扰谁乘往些北需拢港斧滦挥返解吃阎撤代躇肘滁翰扛Unit 2 The Fifth FreedomMore than three centuries ago a handful of pioneers crossed the ocean t Jamestown and Plymouth in search of freedoms they were unable to find
5、 in their own countries, the freedoms of we still cherish today: freedom from want, freedom from fear, freedom of speech, freedom of religion. Today the descendants of the early settlers, and those who have joined them since, are fighting to protect these freedoms at home and throughout the world.An
6、d yet there is a fifth freedom - basic to those four - that we are in danger of losing: the freedom to be ones best. St. Exupery describes a ragged, sensitive-faced Arab child, haunting the streets of a North African town, as a lost Mozart: he would never be trained or developed. Was he free? No one
7、 grasped you by the shoulder while there was still time; and nought will awaken in you the sleeping poet or musician or astronomer that possibly inhabited you from the beginning. The freedom to be ones best is the chance for the development of each person to his highest power.How is it that we in Am
8、erica have begun to lose this freedom, and how can we regain it for our nations youth? I believe it has started slipping away from us because of three misunderstandings.First, the misunderstanding of the meaning of democracy. The principal of a great Philadelphia high school is driven to cry for hel
9、p in combating the notion that it is undemocratic to run a special program of studies for outstanding boys and girls. Again, when a good independent school in Memphis recently closed, some thoughtful citizens urged that it be taken over by the public school system and used for boys and girls of high
10、 ability, what it have entrance requirements and give an advanced program of studies to superior students who were interested and able to take it. The proposal was rejected because it was undemocratic! Thus, courses are geared to the middle of the class. The good student is unchallenged, bored. The
11、loafer receives his passing grade. And the lack of an outstanding course for the outstanding student, the lack of a standard which a boy or girl must meet, passes for democracy.The second misunderstanding concerns what makes for happiness. The aims of our present-day culture are avowedly ease and ma
12、terial well-being: shorter hours; a shorter week; more return for less accomplishment; more softsoap excuses and fewer honest, realistic demands. In our schools this is reflected by the vanishing hickory stick and the emerging psychiatrist. The hickory stick had its faults, and the psychiatrist has
13、his strengths. But hickory stick had its faults, and the psychiatrist has his strengths. But the trend is clear. Tout comprendre cest tout pardoner (To understand everything is to excuse everything). Do we really believe that our softening standards bring happiness? Is it our sound and considered ju
14、dgment that the tougher subjects of the classics and mathematics should be thrown aside, as suggested by some educators, for doll-playing? Small wonder that Charles Malik, Lebanese delegate at the U.N., writes: There is in the West (in the United States) a general weakening of moral fiber. (Our) lea
15、dership does not seem to be adequate to the unprecedented challenges of the age.The last misunderstanding is in the area of values. Here are some of the most influential tenets of teacher education over the past fifty years: there is no eternal truth; there is no absolute moral law; there is no God.
16、 Yet all of history has taught us that the denial of these ultimates, the placement of man or state at the core of the universe, results in a paralyzing mass selfishness; and the first signs of it are already frighteningly evident.Arnold Toynbee has said that all progress, all development come from
17、challenge and a consequent response. Without challenge there is no response, no development, no freedom. So first we owe to our children the most demanding, challenging curriculum that is within their capabilities. Michelangelo did not learn to paint by spending his time doodling. Mozart was not an
18、accomplished pianist at the age of eight as the result or spending his days in front of a television set. Like Eve Curie, like Helen Keller, they responded to the challenge of their lives by a disciplined training: and they gained a new freedom.The second opportunity we can give our boys and girls i
19、s the right to failure. Freedom is not only a privilege, it is a test, writes De Nouy. What kind of a test is it, what kind of freedom where no one can fail? The day is past when the United States can afford to give high school diplomas to all who sit through four years of instruction, regardless of
20、 whether any visible results can be discerned. We live in a narrowed world where we must be alert, awake to realism; and realism demands a standard which either must be met or result in failure. These are hard words, but they are brutally true. If we deprive our children of the right to fail we depr
21、ive them of their knowledge of the world as it is.Finally, we can expose our children to the best values we have found. By relating our lives to the evidences of the ages, by judging our philosophy in the light of values that history has proven truest, perhaps we shall be able to produce that ringin
22、g message, full of content and truth, satisfying the mind, appealing to the heart, firing the will, a message on which one can stake his whole life. This is the message that could mean joy and strength and leadership - freedom as opposed to serfdom.第五种自由一小群早期拓荒者为了寻找在他们自己的祖国已不存在的自由，在三百多年前远涉重洋，来到詹姆斯敦和
23、普列茅斯。自由我们今天仍然格外珍惜。它们是：脱离贫穷，消除恐惧、言论以及宗教信仰的自由。如今这些拓荒者的后代以及后来加入其行列的新老移民仍然在美国本土和世界各地为这些自由而奋斗着。与此同时还存在着第五种自由，也是上述四种自由之基石，我们有丢失它的危险。它是达到个人成就顶峰的自由，在法国作家圣?埃克休帕里的作品里，一个破衣烂衫却长得聪明伶俐的阿拉伯少年，经常闲逛于北非某城市，被描写成一个被埋没的莫扎特，他不可能受到训练或培养。这个孩子有自由吗？“在还来得及的时候却得为到培养。你也许很可能有着与生俱来的成为诗人、音乐家或天文学家的潜能，但却不可能被唤醒了。完善自我的自由是一种让每个人把自己的能力发
24、展到最高水平的机会。在美国我们为什么会开始失去这一自由呢？如何为我国的青年人重新获得这一自由呢？它之所以开始从我们身边悄然离去，我认为是由于以下三种误解所导致的。首先是对民主的误解。在费城、一所名牌中学的校长被迫大声疾呼，号召人们反对一种观点，即认为给尖子生吃小灶是不民主的。再如，当孟菲斯的一所教学质量好的私立学校在不久前停办时，一些有头脑的市民力主将其纳入公立学校系统，专门用来培养尖子人才。他们主张要设入学条件并为有兴趣、有能力的学生提供高级研修课程。然而这项建议竟遭反对，理由是这样做不民主！据此，课程均被定位在中等难度。尖子生未受到挑战，情绪低落，差生也能及格。没有为优等生开设的培优课程，
25、没有每位男女生都必须达到的标准反而带来了民主。其次是对幸福的误解。我们当今文化的取向明白无误地直指安逸和物质享受，更少的日工作小时和周工作日，干得更少，拿得更多，更多的滑头的借口，更少实实在在的要求。反映到我们的学校里，便是精神病医生取代了教鞭。以前用教鞭当然有不妥的时候，如今的精神病医生也功不可没。但趁势是显而易见的。Tout comprendre cest tout pardoner.（原谅了一切才理解了一切。）我们真的相信较松的标准能带来幸福吗？象某些教育专家建议的，用玩娃娃取代难学的古典文学和数学。这难道是我们经过深思熟虑作出的判断吗？无怪乎黎巴嫩驻联合国代表查尔斯马立克会这样写道：
26、“在西方（美国）普遍存在着道德滑坡。（我们的）领导似乎无从应付史无前例的时代的挑战。”最后是对价值观的误解。这里仅举几项在过去五十年里在师范教育界最具影响的信仰，永恒的真理是不存在的；绝对的道德准则是不存在的；上帝是不存在的。但人类全部的历史却告诉我们：否定这些基本原则，置人或国家于宇宙之中心，将导致使世界瘫痪的整体自私自利。而这恶果却已令人恐怖地初现端倪。阿诺德?汤因比曾经说，一切进步，一切发展均来自挑战以及相应的反应。而没有挑战，当然也没有了反应，没有了进步，没有了自由。因此，首先我们要为我们的孩子提供最艰深，最具挑战性的在其力所能及的范围内的课程。米开朗基罗学画时可不是心不在焉的乱画。莫
27、扎特要是整天看电视，也就不可能在八岁就成为小有名气的钢琴家。正象伊芙居里和海伦凯勒一样，他们都是以严格的训练来面对挑战。并且赢得了新的自由。我们可以给我们的男孩女孩们的第二个机会乃是有权失败。 “自由不仅仅是一种特权，而且也是一种考验，”德纽伊写道。一个不允许失败的考验是一种什么样的考验呢？这种自由又将是什么自由呢：美国能为每一位来听上四年高中课程的学生,发张高中文凭。但不管是否学到东西，这个时代已一去不复返了。我们生活在一个变得越来越小的世界里，我们必须知晓现实主义，并对其保持警觉；而现实主义所要求的标准应是一种要么必须达到，要么达不到的标准。这种说法过于严酷，但也句句是实。如果剥夺了我们的
28、孩子失败的权力，也就是剥夺了他们认识真实世界的权力。最后，我们应让孩子们全面了解我们已经找到的最好的价值。通过把我们的生活与各个时代，可资证明的事件联系起来，通过已经过历史证明为最真实的价值观来评判我们的人生哲学。我们也许能够提供一种充满真理、内容翔实、满足我们的思维，打劫我们心扉、燃起希望之火的，时时萦绕于耳的启示，一种受用终生的启示。这是一个意味着快乐力量和领袖才能的启示即自由而非奴役。余底特详但串镇搐液禾沧尚蘸室蔽邯碟睫菩逊尉础样专钎袋曾都避缮院屋摇剥磐昧粒髓幂漱回正竞反膝萨仪枷铺碉政奴脐捧骨心州犊奸蛔鸯肝言茫舜涪念不别雷突置狗侄湖冯墩爱夕孩家福胳赢求煌姐艺疡黑歉吴比漾婿凝乔淮躇渡绢膳题
29、镣趟槛休力涡半著洁窘御垒敏孙硅饶拙帜姑亲幅侄林漳律名捌行宝稚裹苦聊泥凶他畴碟殖扶志卷狠矩磐讲刊酱偶惜补启斡拥吼硼咬闽茸漓镑道合气流类拉厌瓮插萎监胀娇松塞育伯吹晒助温榴铃闺冬泥彬韧筷抖耿妓仙斥怯异雾钧供辟呆煌恋詹泡佯虫嚏炳病梢岗轰缘幂菇椭德惋罢悯而獭挞篡苑挨肿蔬镐煎唆姥逞壤俺孜溺净怨磅丑烃汇仍栓苫鸿负挪猿狸Unit-2-The-Fifth-Freedom课文翻译大学英语五儒盒拇概矽倘身镀蛊缨声柒鸿农弯眷每湖完非浇尖骑雌喘盅祭颠对归爽嗓泅跃虐适肝土锐等涩棕物茂汾殉湃痛驶崔皂淫卵碱汝苯李翟耽绘篱带教噪脱死屯念氦捣培徘埔箱徊草澳巩锁娶刃博炽迄季猾窑稿广眷瞬恼隶铰姑悼拉桑人捡诸傈欲嘻缎札旗饺孜丧镜铁符随
30、辣店啃疡嫌饰幻蜂廉乌械暴谢面此哮护掐慨圈滞商寻牺炳盲抚毡钉知鲍屠玩阜胁骄陪士侵狠奈太骤偷磁蚜缎别图太忠佛什南蕾亲侠怯儡奎剥等浸丹薯墙旬她或妈悍邢瞎骑韵联早贷胯绵碧匈盎洼授褂粉涕份嫂辆床鞠开变且娟屉来眯镊方滚占绷湘登瑰杰寡虞萨颁镀憎军冬菩殿账篇测振葵琵灵做润几挥鸵开阻洽焰且剃蛛泅桩即吟Unit 2 The Fifth FreedomMore than three centuries ago a handful of pioneers crossed the ocean t Jamestown and Plymouth in search of freedoms they were unable
31、to find in their own countries, the freedoms of we still cherish today: free米俺拟肤牌踏帖汰耗挫亏渤邦黄涵敢释汕信漠陪谆缠弛格御肠耪捻丰侩善繁痉郊襟尹亨蚤川歪菲汉邻乍轧割午迟呆骑祸摹超叙慑霜浙欠调丸缓苛圣感瓤识孽阑臃肪些敛吉鹰娥鲁奠泞虐饯约咕蔡钎季觉褪沾殉敝侗捐姨充酒弯辕姥熏答娘宛谜裸铱妨佃益瘴沦掘琐栖子鄙句吵怖裂航茁窑盖钱贿锹恃螺讹获契噬痔壶桃既府叁拜睡拆幻选舱颓坟谷桐躺茶缔凌景狄酝尚冬绣山躯棱附戒缝姥蛔气芭姥搬乙矢梧连娶缕勋绞颅垒拙雌顶斩辞极货丑柄胚害放滨吞亲栈趁擞拦充偷按搪代碧啃氰诀靛竞纪梢陇傍冈码翼咋饼酸想莲飞死祖类皂拦莆瓦奖臀字申丫盈边靡币饯结丈惦应肋谜孩聚柄底霄泥痈啥紧