天津软件培训Beauty
For the Greeks, beauty was a virtue: a kind of excellence. Persons then were assumed to be what we now have to call whole person. If it did occur to the Greeks to distinguish between a person’s “inside” and “outside”, they still expected that inner beauty would be matched by beauty of the other kind. The well-born young Athenians who gathered around Socrates (苏格拉底) found it quite paradoxical （自相矛盾的）时间状语从句 that their hero was so intelligent, so brave, so honorable, so ductive ---- and so ugly. One of Socrates’ main pedagogical （教导的） acts was to be ugly ---- and teach tho innocent, no doubt splendid-looking disciples of his how full of paradoxes life really was.
They may have resisted Socrates’ lesson. We do not. Several thousand years later, we are more wary of the enchantments of beauty. We not only split off ---- with the greatest facility ---- the “inside” (character, intellect) from the “outside” (looks); but we are actually surprid when someone who is beautiful is also intelligent, talented, good.
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It was principally the influence of Christianity that deprived beauty of the central place it had
简历翻译in classical ideals of human excellence. By limiting excellence to moral virtue only, Christianity t beauty adrift ---- as an alienated, arbitrary, superficial enchantment. And beauty has continued to lo prestige. For clo to two centuries it has become a convention to attribute beauty to only one of the two xes: the x which, however Fair （美丽）, is always Second. Associating beauty with women has put beauty even further on the defensive, morally.
A beautiful woman, we say in English. But a handsome man. “Handsome” is the masculine equivalent of ---- and refusal of ---- a compliment which has accumulated certain demeaning overtones （弦外之音）, by being rerved for women only. In every modern country, women are the beautiful x ---- to the detriment of the notion of beauty as well as of women.
To be called beautiful is thought to name something esntial to women’s character and concerns. (In contrast to men ---- who esnce is to be strong, or effective, or competent.) It does not take someone in the throes of advanced feminist awareness to pinsistence>料理鼠王下载
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erceive that the way women are taught to be involved with beauty encourages narcissism （自恋）, reinforces dependence and immaturity. Everybody (women and men) knows that. For it is “everybody”, a whole society, that has identified being feminine with caring about how one looks. (In contrast to being masculine ---- which is identified with caring about what one is and does and only condarily, if at all, about how one looks.) Given the stereotypes, it is no wonder that beauty enjoys, at best, a rather mixed reputation.
It is not, of cour, the desire to be beautiful that is wrong but the obligation to be ---- or to try. What is accepted by most women as a flattering idealization of their x is a way of making women feel inferior to what they actually are ---- or normally grow to be. For the ideal of beauty is administered as a form of lf-oppression. Women are taught to e their bodies in parts, and to evaluate each part parately. Breasts, feet, hips, waistline, neck, eyes, no, complexion, hair, and so on ---- each in turn is submitted to an anxious, fretful, often despairing scrutiny. Even if some pass muster, some will always be found wanting. Nothing less than perfection will do. breakfast
In men, good looks is a whole, something taken in at a glance. It does not need to be confirmed by giving measurements of different regions of the body, nobody encourages a man to disct （剖析） his appearance, feature by feature. As for perfection, that is considered trivial ---- almost unmanly. Indeed, in the ideally good-looking man a small imperfection or blemish is considered positively desirable. According to one movie critic (a woman) who is a declared Robert Redford fan, it is having that cluster of skin-colored moles dangerzone（肉色的痣）hardly on one cheek that saves Redford from being merely a “pretty face”. Think of the depreciation of women ---- as well as of beauty ---- that is implied in that judgment.
To be sure, beauty is a form of power. And dervedly so. What is lamentable is that it is the only form of power that most women are encouraged to ek. This power is always conceived in relation to men; it is not the power to do but the power to attract. It is a power that negates itlf. For this power is not one that can be chon freely ---- at least, not by women ---- or renounced without social censure.
To preen （精心打扮）, for a woman, can never be just a pleasure. It is also a duty. It is her work. If a woman does real work ---- and even if she has clambered up to a leading position in politics, law, medicine, business, or whatever ---- she is always under pressure to confess that she still works at being attractive. But in so far as she is keeping up as one of the Fair Sex she brings under suspicion her very capacity to be objective, professional, authoritative, thoughtful. Damned if they do women are. And damned if they don’t.
