Unit 13
Beauty
For the Greeks, beauty was a virtue: a kind of excellence. Persons then were assumed to be what we now have to call---lamely, enviously---whole persons. 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 found it quite paradoxical that their hero was so intelligent, so brave, so honorable, so ductive---and so ugly. One of Socrates' main pedagogical acts was to be ugly---and teach tho innocent, no doubt splendid-looking disciples of his how full of paradoxes life really was.
对于古希腊人来说，美丽是一种美德：一种出色表现。这样的人在今天会理所当然而又无不受嫉妒地被人们称为"完整"的人。即使古希腊人真的曾经将一个个体的"内在"与brun"外在"区分开
来，他们依然会期望这个个体的内在美能够与他其他方面的美相匹配。当那些出身良好的年轻雅典人聚集在苏格拉底周围时，他们发现了一个非常矛盾的事实：他们的英雄是如此地睿智，如此英勇，如此高贵，如此有诱惑力——而且，如此其貌不扬。苏格拉底用自己的丑陋给他的那些天真无邪的，无疑也是非常俊美的始徒们上的其中最重要的一节课就是：生活中充满了矛盾。
They may have resisted Socrates' lessons. 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.
他们也许听不进去导师的教诲。但是我们不会。几千年以后的今天，我们变的更加小心翼翼地对待美丽之销魂。我们不但十分轻而易举地把二者——"内在"（品质，智慧）与matthew mitcham"泰国枪击案2020外在"（外表）分割开，实际上，当我们看到一个人既漂亮同时又聪明，有才干，善良的时候，我们会感到很惊讶。沈阳人力资源师培训
It was principally the influence of Christianity that deprived beauty of the central place it h
ad in classical ideals of human excellence. By limiting excellence (virtus in Latin) 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, is always Second. Associating beauty with women has put beauty even further on the defensive, morally.
人们将美丽从古典的人类理想的中心地位中分裂出来，主要是受到了基督教的影响。为了将出色（在拉丁文中是英语辅导资料virtus,与美德的virtue同源）的范围缩小到仅仅是道德上的出色，基督教将美丽流放了——使它成为一种疏远的，恣意的，肤浅的诱惑。而美丽的威望不断地流失。在长达近两个世纪中，美丽约定俗成地变得只能用于形容两性中其中一性：即无论多么"公平对待"，依然是排在"第二位"的那一性。把美丽与女人联系起来使美丽陷入道德上愈加不利的境地。
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 d
examplemeaning overtones, by being rerved for women only. That one can call a man" beautiful" in French and in Italian suggests that Catholic countries---unlike tho countries shaped by the Protestant version of Christianity--- still retain some vestiges of the pagan admiration for beauty. But the differences ,if one exists, is of degrees only. In every modern country that is Christian or post-Christian, women are the beautiful x---to the detriment of the notion of beauty as well as of women.
一个美丽的女人，我们在英语中是这么说的。但是，我们会说一个英俊的男人。英俊是美丽的阳性的对等物，同时也是一种藐视。美丽一词现在专用于女人，它当中积聚着一定的贬抑的弦外之音。在法语和意大利语中，仍有称一个男性"美丽baisu"的现象，这说明与那些被新教的
天津计算机培训
基督教教义塑造的国家不同，天主教国家中还残存着一些对美丽的异端赞美的痕迹。但是如果真的有什么区别的话，那只是程度上的。在所有现代国家中，无论是基督教国家还是后基督教国家，女性都是"figure out美丽的性别 "—— 这是对美丽本身同时也是对女性本身的贬损。
To be called beautiful is thought to name something esntial to women's character and c
oncerns. (In contrast to men---who esnce is to be strong, or effective, or competent. )It does not take someone in the throes of advanced feminists awareness to perceive that the way women are taught to be involved with beauty encourages narcissism, 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.
渴望被称为美丽被认为是道出了女性性格的本质与她们所关心事物的核心。（与男性形成对比——他们的核心是强壮，高效，强竞争力）不需要具有先进女权主义者的敏锐洞察力，人们也能够察觉到，女性被引导向美丽的过程实质上鼓吹了自恋主义，加重了女性的依赖性和不成熟性。每个人（男人和女人）都心照不宣。"每一个个体"，也就全社会，都默认了emrs"女性化"就是关心一个人看上去怎样，（与男性化的关心一个人是怎样，干得怎样，然后才有可能再关心一个人长得怎样形成了对比）考虑到这些思维定势，无怪乎美丽一词，最多只能享有一种不纯的名声。
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.
